DAILY READINGS 8 December

5 views
Skip to first unread message

jivadas

unread,
Dec 7, 2016, 9:41:49 PM12/7/16
to yoga vasishtha

Jiva Das

unread,
Dec 8, 2021, 2:46:02 PM12/8/21
to yoga vasishtha

 

FM6097 FIRE.CREST AWAKENS 2.DC08 .z21

https://www.dropbox.com/s/fxbtd74d2gzfg9t/fm6097%202.dc08%20FIRE.CREST%20AWAKENS%20.z21.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

 

 

Oॐm

 

 

 

FM.6.97

 

FIRE.CREST AWAKENS

 

KUMBHA.POT said—

 

हे म्न्यस्ति देशकालान्ते इत्थम् जन्यजनिक्रमः ।

hemni asti deza.kAla*ante ittham jani*ajani=krama: |

न किम्चिज्जायते शान्तान्न किम्चित् प्रविलीयते ॥६।९७।१॥

na kim.cit jAyate zAntAt na kim.cit pravilIyate ||6|97|1||

.

hemni asti deza.kAla*ante /

ittham jani*ajani=krama: |

na kim.cit jAyate zAntAt \

na kim.cit pravilIyate

.

hemni asti deza.kAla=ante

In gold there is, according.to place and time

ittham jany.ajani=krama:

thus one sort of thing or not jani, something produced

na kim.cij jAyate zAntAn

Nothing whatever is produced from the peaceful state

na kim.cit pravilIyate

nothing whatever subsides.

*sv.1 KUMBHA said: In the case of gold, it may be said that at a certain time and at a certain place it gave rise to an ornament. But from the self (which is absolute peace) nothing is created and nothing ever returns to it.

*vlm.1 KUMBHA continued:—Know that nothing is produced from, nor destroyed by the ever tranquil spirit of god at any; but everything appears as the panorama of the one all (topan) God; like the various kinds of ornaments made of the same metal of gold.

 

स्वसत्तायाम् स्थितम् ब्रह्म न बीजम् न च कारणम् ।

sva.sattAyAm sthitam brahma na bIjam na ca kAraNam |

शुद्धानुभवमात्रम् तत्तस्मादन्यन्न विद्यते ॥६।९७।२॥

zuddha.anubhava.mAtram tat tasmAt anyat na vidyate ||6|97|2||

किम्चिज्जगदहम्तादि मुने नास्तीति वेद्म्यहम् ।

kim.cit jagat.ahamtA+Adi mune na asti iti vedmi aham |

.

sva.sattAyAm sthitam brahma

xThe Brahman rests in its own Suchness

na bIjam na ca kAraNam

not a seed and not a cause

zuddha*anubhava.mAtram tat

That is entirely formed experience

tasmAd anyan na vidyate

Other than That, nothing is known.

*sv.2 Brahman rests in itself. Hence, it is neither the seed nor the cause for the creation of the world which is a matter of mere experience. Apart from this experience nothing exists which could be referred to as the world or the egosense. Therefore, the infinite consciousness alone exists.

*vlm.2. brahmA remains forever in his own essence, and never become the seed or cause of any other thing; he is ever of the form of our innate conception of him, and therefore never becomes any other than our simple idea of him.

*vwv.1504/10, y6097.002. There is no cause that produces effects, on account of the everlasting blissfulness of the unborn. brahman, which is resting on its own reality, is neither the seed nor the cause (i.e. neither the material cause nor the effective cause).

 

FIRECREST said—

zikx

शिवे जगत्.अहम्ता+आदि तत् एव अनन्तम् अस्ति हि ॥६।९७।३॥

zive jagat.ahamtA+Adi tat eva anantam asti hi ||6|97|3||

सर्ग.वेदनम् आभाति कथम् एतत् वद आशु मे ।

sarga.vedanam AbhAti katham etat vada Azu me |

.

sarga.vedanam AbhAti katham

etad vada Azu me

kim.cij jagat.ahamtA+Adi

Whatever is the world and I.ness, &c

 muni,

na asti iti

is not. So

vedmy aham

I know.

...

zive jagat.ahamtAdi

The world, I.ness &c are in ziva

tad eva anantam asti hi

for only the boundless That exists.

*sv.3 SIKHIDHVAJA said: I realise, O sage, that in the Lord there is no world nor the egosense. But how do the world and the egosense shine as if they exist?

*vlm.3. Sikhidhwaja said:—I grant, Oh sagely monitor, that there subsists no separate world nor any other egoism in the one pure Siva (Zeus or Jove), except his own essence of omniscience; but please to tell me, what thing is this world and individual egoisms that seem to be infinite in number, and appear as distinct creations of God?

 

Kumbha.Pot said—

 

विस्तारम् तदनाद्यन्ते तत्संविदिव तिष्ठति ॥६।९७।४॥

vistAram tat an.Adi.ante tat saMvit iva tiSThati ||6|97|4||

.

vistAra*.m tat.that/he an.non.Adi.beginning/&c.anta.end.e tat.that/he saMvit.awareness iva.like/as.if tiSThati

.

That

expansive

is without beginning o&r end

:

That

as.if Awareness

exists

.

*sv.4 KUMBHA replied: Indeed, it is the infinite which, beginningless and endless, exists as pure experiencing consciousness.

*vlm.4. Kumbha replied:—The essence of God is without its beginning and end, and extends to infinite space and time.

##tR .> #vistR to spread, BESTRew (bestrew) • .> #vistAra m. . extension, expansion • vast expanse •• #vistArin . in a spread.out formation vyoma.vistAriNa: abhavan y3047.033 +

 

तत्द्भुवनमत्यच्छम् तत्तद्मात्रम् जगद्वपुः ।

tat tat bhuvanam ati.accham tat tat mAtram jagat.vapu: |

न विज्ञानमयो ऽर्थो ऽस्ति न बाह्यो नापि शून्यता ॥६।९७।५॥

na vijJAna.maya: artha: asti na bAhya: na api zUnyatA ||6|97|5||

.

tat tat bhuvanam ati.accham /

tat tat mAtram jagat.vapu: |

na vijJAna.maya: artha: asti \

na bAhya: na api zUnyatA

.

tat.tad.bhuvanam

thatever world

atyaccham

is super.clear (beyond clarity)

tat.tan.mAtram jagat.vapu:

thatever's measure is the world.body

na vijJAnamaya: artha: asti – no thing made of understanding exists =

na bAhya: na api zUnyatA – neither externally nor as emptiness.

*sv.5 That alone is this expanded universe which is its body, as it were. There is no other substance known as the intellect, nor is there an outside nor void.

*vlm.5. The same also is this transparent cosmos, and the very same is the body of this world; which is simple of the form of divine intelligence, and neither a void nor any extraneous thing.

#chad .> #accha .adj.. (a + >cha for chad or chaya, chad), "not shaded", "not dark; pellucid, transparent, clear, cf. svaccha; –m.. a crystal. •• (corruption of RkSa), a bear; •• #acchA .ind.. Ved., to, towards (governing tam and rarely tasmin). It is a kind of separable preposition or prefix to verbs and verbal derivatives. •• #atyaccha super.clear.

 

वेदनामात्रसारत्वाद्यथा चित्सार उच्यते ।

vedanA.mAtra.sAratvAt yathA cit.sAra* ucyate |

द्रवत्वम् सल्लिलस्येव चिदचित्त्वमकारणम् ॥६।९७।६॥

dravatvam sallilasya iva cit acittvam akAraNam ||6|97|6||

.

vedanA.mAtra.sAratvAt \

yathA cit.sAra* ucyate |

dravatvam sallilasya iva \

cit acittvam akAraNam

.

*sv.6 Just as liquidity exists inseparable from water, consciousness and unconsciousness exist together. There is no rationale for such existence, for what is is as it is.

*vlm.6. The essential property of God being his intelligence, he is said to be of essence of intellect; and as fluidity is the property of water, so is intelligence the essential property of everything; and there is no reason to suppose an unintelligent principle as the prime cause of all.

 

स्वात्मनीशमनन्तम् तद्यथास्थितमवस्थितम् ।

sva.Atmani Izam anantam tat yathAsthitam avasthitam |

प्रतियोगिव्यवच्छेदाभावतः सत्त्वभावयोः ॥६।९७।७॥

pratiyogi.vyavaccheda*a.bhAvata: sattva.bhAvayo: ||6|97|7||

.

sva.Atmani Izam anantam tat /

yathAsthitam avasthitam |

pratiyogi.vyavaccheda.\abhAvata: sattva.bhAvayo:

.

sva.Atmani . in his own Self =

Izam anantam . the Lord is unbounded =

tat yathAsthitam avasthitam . x =

pratiyogi.vyavaccheda*a.bhAvatas . x =

sattva.bhAvayo: . x =

*sv.7 Since there is neither a contradiction nor a division in consciousness it is self.evident.

*vlm.7. The Lord is infinite in himself and is so situated in his infinitude for ever, without the grossness of the infinitesimals ever attaching to their pore intelligence in the subjective soul.

#yuj .> #pratiyuj .> #pratiyogin .mfn.. an adversary, rival mcar. • any object dependent upon another and not existing without it W. • a partner, associate • a counterpart, match. •• #pratiyogitA .f.. correlation, dependent existence bhASAp. • mutual co.operation, partnership W. •• #apratiyogin .mfn.. not opposed to , not incompatible with.

#sthA to stand .> #avasthA to overstand .> #avasthita .adj.. standing near, having its abode. • (with a pr. p) continuing to do anything R. • engaged in, practising (with tasmin or in comp) • obeying or following (the words or commands of, tasmin) • giving one's self up to (e.g. to compassion or pride) R. v, 58, 13 • fixed, determined <yat tat kAraNam evAsti tat evettham avasthitam> y3011.015; steady, trusty, to be relied on (cf. anavasthita).

 

असत्त्वात्तेन परमे स्वच्छभावव्यवस्थता ।

a.sattvAt tena parame svaccha.bhAva.vyavasthatA |

यदि कारणतापत्तियोग्यम् शान्तम् पदम् भवेत् ॥६।९७।८॥

yadi kAraNatA*Apatti.yogyam zAntam padam bhavet ||6|97|8||

.

a.sattvAt tena parame /

svaccha.bhAva.vyavasthatA |

yadi kAraNatA*Apatti.\yogyam zAntam padam bhavet

.

a.sattvAt . than a lack of sattva.guNa =

tena . w That / therefore =

parame . higher =

svaccha.bhAva.vyavasthatA . x =

yadi . when so / if

kAraNatA.patti.yogyam .

m causation.patti.yogya =

zAntam padam bhavet – a Quiet state comes to be.

*vwv.1507/8b.9a. If the tranquil Abode (of Brahman) is capable of obtaining the state of being a cause, how could it be without intention, devoid of experience and not fit to be discussed (as it really is)?

*vlm.8 We cannot attribute the creation of the impure world, to the pure essence of the divine spirit; because the purity of the divine soul, cannot admit the impurity of creation, which would amount to a duality of purity and impurity in the supreme soul: (which is altogether absurd to believe).

*sv.8.9 If the infinite consciousness is the cause of something else, then how can it be regarded as indescribable and incomparable? Hence,

 

अनिङ्गितमनाभासमप्रतर्क्यम् कथम् भवेत् ।

an.iGgitam an.AbhAsam a.pratarkyam katham bhavet |

अतो न कारणम् नैव बीजम् ब्रह्म कदाचन ॥६।९७।९॥

ata: na kAraNam na eva bIjam brahma kadAcana ||6|97|9||

.

an.iGgitam an.AbhAsam /

a.pratarkyam katham bhavet |

ata: na kAraNam na eva \

bIjam brahma kadAcana

.

an.iGgitam

inseparable,

inapparent,

incomprehensible,

an.AbhAsam a.pratarkyam

katham bhavet

how can it become (something)?

ato na kAraNam

so it's not a cause—

not even a seed

na eva bIjam

brahma kadAcana

is the brahman Immensity anywhen.

*vwv.1507/8b.9a. If the tranquil Abode (of Brahman) is capable of obtaining the state of being a cause, how could it be without intention, devoid of experience and not fit to be discussed (as it really is)?

*vlm.9. The Lord can never be supposed as the seed or cause of the universe, since his nature is inscrutable and beyond our conception, and cannot be thought of as the root of anything whatever.

*sv.8.9 If the infinite consciousness is the cause of something else, then how can it be regarded as indescribable and incomparable? Hence,

#iGg ep. Atm. #iGgati, #iGgate to go towards • to move or agitate MBh. • Caus. P. #iGgayati to move , agitate , shake RV. • (in Grammar) to divide or separate the members of a compound word , use a word or bring it into such a grammatical relation that it is considered #iGgya (separable). • #iGgita .n.. body language •/• hint, sign, gesture • the aim hinted.at, hidden purpose. •.• #iGgitajJa, #iGgitakovida .adj.. understanding signs (the interpretation of internal sentiments by external gesture). • .adj.. understanding signs. •• #aniGgita .adj.. y6097.009.

#anAbhAsa

#apratarkya

 

कार्यस्य कस्यचिन्नाम तेन सर्गो न विद्यते ।

kAryasya kasya.cit nAma tena sarga: na vidyate |

न चान्यथोपपत्तिर्हि सर्गस्यास्यापपद्यते ॥६।९७।१०॥

na ca anyathA upapatti: hi sargasya asya apapadyate ||6|97|10||

.

kAryasya kasya.cit nAma /

tena sarga: na vidyate |

na ca anyathA upapatti: hi \

sargasya asya apapadyate

.

*vlm.10. Therefore there is no creation of production of an effect, without its cause or seed; nor does reason point out to us, any other source of creation.

*sv. Brahman is not a cause or a seed. What then shall we regard as the effect? It is therefore inappropriate to associate the creation with Brahman and to associate the inert with the infinite consciousness.

 

चिन्मात्रकादृते तस्माज्जडसर्गो न विद्यते ।

cit mAtrakAt Rte tasmAt jaDa.sarga: na vidyate |

यदिदम् दृश्यते किम्चित्तच्चिद्घनमिवोत्थितम् ॥६।९७।११॥

yat idam dRzyate kim.cit tat cit.ghanam iva utthitam ||6|97|11||

.

cit.mAtrakAt Rte tasmAt /

jaDa.sarga: na vidyate |

yat idam dRzyate kim.cit \

tat cit.ghanam iva utthitam

.

cin.mAtrakAt Rte tasmAt

except for that Consciousness.formation

jaDa.sarga: na vidyate

a solid creation is not known

yat idam dRzyate kim.cit

whatever is seen as something

tac cid.ghanam iva utthitam

is That arisen as materialized Consciousness.

*vlm.11. Therefore there is no gross creation whatsoever, except of the form of the intellect itself; and hence all that is visible to us, is no other than the solid intellect itself.

*sv. Brahman is not a cause or a seed. What then shall we regard as the effect? It is therefore inappropriate to associate the creation with Brahman and to associate the inert with the infinite consciousness.

 

अहम्भावजगच्छब्दशब्दार्थरसरञ्जनम् ।

aham.bhAva.jagat.zabda.zabdArtha.rasa.raJjanam |

कार्यम् न कारणाभावात्पदार्थे तूपपद्यते ॥६।९७।१२॥

kAryam na kAraNa*abhAvAt padArthe tu upapadyate ||6|97|12||

.

aham.bhAva.jagat.zabda./zabdArtha.rasa.raJjanam |

kAryam na kAraNa*abhAvAt \

padArthe tu upapadyate

.

aham.bhAva.jagac.chabda.zabdArtha.rasa.raJjanam

"I".feeling.world.word.wordmeaning.rasa.raJjanam

kAryam na kAraNa*abhAvAt . an effect is not thru absence of a cause =

padArthe tu upapadyate . x.

*vlm.12. The feeling of egoism and the term world, are meaningless words and mere inventions of men; because nothing whatever can be called an effect or product, which has no cause assigned to it.

*sv.12.13 If there appears to be a world or egosense, these are but empty words meant to entertain.

 

द्वित्व ऐक्य+आदि=आत्मकम् व्योम.पुष्पवत्.स्व.अनुभूतितः ।

dvitva aikya+Adi=Atmakam vyoma.puSpavat.sva.anubhUtita: |

वस्तुनाश*एक.निष्ठत्वान्न वाज्ञमुपपद्यते ॥६।९७।१३॥

vastu nAza*eka.niSThatvAt na vA jJam upapadyate ||6|97|13||

.

dvitva=aikya.Ady.Atmakam –

duality=oneness.&c.Selflet / Duality.oneness.primal.Selflet, unity, and the like in the Primal Adya Self ??? what "Adi" is there beyond the two?

vyoma.puSpavat.svAnubhUtita: . the sky.flower experienced as "self" =

vastu . substance = nAza.eka.niSThatvAn . having lost its unified state = na vA jJam upapadyate . neither is jna knowledge attained =

*vlm.13. The duality of the world appears in the unity of God, in the same manner as a flowers called the sky flower appears in the hollow vacuum of the sky (by mere delusion). And all things being perishable in their nature, exist only in the intellect in which they live and die. (If the world be of the solid intellect, then the very intellect becomes the cause of the same, by means of the solidification of itd own substance; but it is not so, because it is impossible for the same thing to be both the cause and effect of something by itself).

*sv.12.13 If there appears to be a world or egosense, these are but empty words meant to entertain.

*VA . dual.nondual and other such notions are experienced like a flower in empty space. (second line . ?)
*AS: The entity (world) having a mixed nature of being different from and being one with (cit) (द्वित्वैक्याद्यात्मकम्), which is experienced like the flower in the sky (i.e. it is an illusion appearing in the sky, so it is separate from the sky, yet there is only the sky as reality, so it is the same as the sky); has an intrinsic nature of being destroyed. Hence it is not appropriate for consideration by an enlightened one (ज्ञ).

*jd. the root >jJa ज्ञ refers to intuitive Knowledge, not light. the term "Enlightenment" is a meaningless generality . translating Fr. éclaircissement, a term originating in revolutionary France of CE18.
*jd.13 – dvitva=aikya.Ady.Atmakam . Duality=oneness.&c.Selflet / Duality.oneness.primal.Selflet, unity, and the like in the Primal Adya Self ??? what "Adi" is there beyond the two? . vyoma.puSpavat.svAnubhUtita: . the sky.flower experienced as "self" = vastu . substance = nAza.eka.niSThatvAn . having lost its unified state = na vA jJam upapadyate . neither is jna knowledge attained =

 

उपलम्भ.करः नाशः जन्मनः तस्य वा कुतः ।

upalambha.kara: nAza: janmana: tasya vA kuta: |

अथ च एनम् सदा सन्तम् नित्यम् नष्टम् च वेत्सि वा ॥६।९७।१४॥

atha ca enam sadA santam nityam naSTam ca vetsi vA ||6|97|14||

.

upalambha.kara: nAza: /

janmana: tasya vA kuta: |

atha ca enam sadA santam \

nityam naSTam ca vetsi vA

.

upalambha.kara: . the instrumentality of direct perception = nAza: . is the annihilation = janma.nas tasya vA . of its birth or That = kuta: . why/whence? = atha ca enam sadA santam . and so this always being such = nityam naSTam ca vetsi vA . know it is eternal or transient or both =

*sv.14 Consciousness is not destroyed. However, if such destruction can be comprehended, the consciousness that comprehends it is free from destruction and creation.

*vlm.14. Destruction is not the giver of life to destruction, nor it is a giver of life to perishable things; hence intellect is the giver of light to all: but you may call whatever you like the best.

14उपलम्भकरो नाशो जन्मनस्तस्य वा कुतः । .
 अथ चैनं सदा सन्तं नित्यं नष्टं च वेत्सि वा ।। १४
 पदार्थौघं तदेवेत्थमेकरूपेऽपि किं व्यथा ।
 VA . how can destruction or birth of this Consciousness come about?
 Therefore, you know this always existing and always destroyed .
 these are multiple words/notions in the nondual consciousness, so
 what's the problem with that? (there is no problem)
 AS:
 I would suggest उपलम्भ be translated as understanding, so "how can ..
 be understood?"
 The next two lines are:
 So, whether you understand it to be always existing or always destroyed,
 that is how the events are; why is there a concern if both these are
 considered the same?
 This is coming very close to the Buddhist argument, why should one
 insist on the eternal existence as the truth, rather than the eternal
 void (निर्वाण)?

लभ् #labh .> #lambha.> #upalambha m. . obtainment • perceiving, ascertaining, recognition . y2017.018 .> #upalambhanam . apprehension, perceiving • the capacity of perceiving, intelligence. #svapnopalambham स्वप्नोपलम्भं सर्गाख्यं . "the Dream.Perception known as Sarga Creation", y3057.020 • .> #anupalambha –m.. <AkAzAd api sUkSmasya parasya paramAtmana: | sarva.Akhya*anupalambhasya kIdRzI bIjatA katham ||6|97|> y4001.026.

*jd.14 . upalambha.kara: . the instrumentality of direct perception = nAza: . is the annihilation = janma.nas tasya vA . of its birth or That = kuta: . why/whence? = atha ca enam sadA santam . and so this always being such = nityam naSTam ca vetsi vA . know it is eternal or transient or both =

 

पदार्थ*ओघम् तत् एव इत्थम् एक.रूपे अपि किम् व्यथा ।

padArtha*ogham tat eva ittham eka.rUpe api kim vyathA |

उपलम्भः तु यः च अयम् एषा चित्त.चमत्कृतिः ॥६।९७।१५॥

upalambha: tu ya: ca ayam eSA citta.camatkRti: ||6|97|15||

.

padArtha*ogham tat eva ittham /

eka.rUpe api kim vyathA |

upalambha: tu ya: ca ayam \

eSA citta.camatkRti:

.

a flood of things is That indeed = ittham ekarUpe . as what is single.form = api kim vyathA . why also is suffering = upalambhas tu yaz ca ayam . this which is directly perceived ???

eSA citta.camatkRti: . this is the wonder of citta.Affection

*sv.15 If such destruction can be comprehended, it is surely the trick of consciousness. Hence consciousness alone exists, neither one nor many! Enough of this discussion.

*vlm.15. What difficulty you have, provided all things are to be called one, when all have come from the intellect; the duality what you call, that is the mystery of intellect.chit only.

 

चित्तत्वमात्रसत्तास्ति द्वित्व मैक्यम् च नास्त्यलम् ।

cittatva.mAtra.sattA asti dvitvam aikyam ca na asti alam |

अतः पदार्थ.सत्ताया अभावे सति भूपते ॥६।९७।१६॥

ata: padArtha.sattAyA* abhAve sati bhUpate ||6|97|16||

.

* cittatva.mAtra.sattA asti dvitvam –

the state of Being.So

Being.So, as formed Affectivity, is dual =

aikyam ca na asti alam . and it is not unitive at.all =

ata: padArtha.sattAyA abhAve sati bhUpate . x =

*vlm.16. The intellect therefore is the only true entity, which admits no unity nor duality in it. And therefore, O prince, you must know the nullity of all other entities beside it.

*sv. When thus there is no material existence, thinking does not exist either. There is neither a world nor the egosense.

#citta .> #cittatva .n.. the Effective condition of #citta, the Affective function of Mind – so .> #chetas.Affectivity +

 

असम्भवाद्भावनस्य नाहम्ताभावनास्ति ते ।

asambhavAt bhAvanasya na ahamtA.bhAvanA asti te |

अहम्भावसम्भवतश्‍चित्तमन्यत्किमुच्यते ॥६।९७।१७॥

ahambhAva.sambhavata: cittam anyat kim ucyate ||6|97|17||

.

* asambhavAt bhAvanasya . from the unbecoming of the imagined = na*ahamtA.bhAvanA asti te – there is no "I"ness for you = ahambhAva.sambhavata: . from the birth of "I".feeling = cittam anyat kim ucyate – how is an other said to be?

*vlm.17. The feeling of thy egoism, is as false as thy conception of any other thing; and thus the idea of egoism proving to be false, what else can there be except the only entity of the intellect.

*sv. When thus there is no material existence, thinking does not exist either. There is neither a world nor the egosense.

*jd.17 . asambhavAt bhAvanasya . from the unbecoming of the imagined = na*ahamtA.bhAvanA asti te – there is no "I"ness for you = ahambhAva.sambhavata: . from the birth of "I".feeling = cittam anyat kim ucyate – how is an other said to be?

 

इति चित्तमहम्रूपम् नास्त्यतो न च भिन्नता ।

iti cittam aham.rUpam na asti ata: na ca bhinnatA |

निर्वासनः शान्त.मना मौनी परनभो मयः ॥६।९७।१८॥

nir.vAsana: zAnta.manA maunI paranabha: maya: ||6|97|18||

.

iti cittam aham.rUpam /

na asti ata: na ca bhinnatA |

nir.vAsana: zAnta.manA \

maunI paranabha: maya:

.

iti cittam aham.rUpam

so the affective mind, an "I".form

na asti atas na ca bhinnatA

is not from this, nor a division

nirvAsana: zAntamanA maunI paranabho.maya:

.

*vlm.18. Thus egoism (being) no other than a form of the intellect, there is no difference whatever between them; hence the words I, thou &c. are mere human inventions to distinguish one from another; (when there is in reality no difference in the personality of any body).

*sv. When thus there is no material existence, thinking does not exist either. There is neither a world nor the egosense.

 

स.देहः वा वि.देहः वा भाव.स्थः अपि अचल*उपमः ।

sa.deha: vA vi.deha: vA bhAva.stha: api acala*upama: |

सम्बन्धाच्छुद्धचिद्दृष्टेः पदार्थभावसिद्धितः ॥६।९७।१९॥

sambandhAt zuddha.cit dRSTe: padArtha.bhAva.siddhita: ||6|97|19||

.

sa.deha: vA vi.deha: vA /

bhAva.stha: api acala*upama: |

sambandhAt zuddha.cit dRSTe: \

padArtha.bhAva.siddhita:

.

sa.deho vA –

whether with the body =

vi.deho vA –

or without the body =

bhAvastha: api – even in a state of being =

acala*upama: .

like a still mountain =

sambandhAt . thru the connexion =

zuddha.cid.dRSTe: . of pure Conscious vision =

padArtha.bhAva.siddhita: . the sense of a thing is established =

*vlm.19. Whether you remain in your embodied or disembodied state, continue to remain always as firm as a rock; by knowing yourself only as the pure intellect, and the nullity of all things besides.

*sv. Remain well established in peace and tranquillity, free from mental conditioning, whether you are embodied or disembodied. When the reality of Brahman is realised, there is no room for worry and anxiety.

 

भावनाभावतश्‍चित्तेनास्त्‍ये वाहमिति स्वयम् ।

bhAvanAbhAvata: citte na asti eva aham iti svayam |

एवम् ब्रह्मेति वेदार्थभावनादनुभूतितः ।

evam brahma iti vedArtha./bhAvanAt anubhUtita: |

चेतितार्थैकसत्यत्वाच्चिन्ता नाम क्व विद्यते ॥६।९७।२०॥

cetita.artha.eka.satyatvAt cintA nAma kva vidyate ||6|97|20||

.

bhAvanAbhAvata: citte na asti eva aham iti svayam |

evam brahma iti vedArtha./bhAvanAt anubhUtita: |

cetita.artha.eka.satyatvAt cintA nAma kva vidyate

.

*vlm.20. By thinking yourself always as the intellect, you will loose the sense of your egoism and personality; and so will your reflexion on the contexts of the texts of the vedas, lead you to the same conclusion. (There are numerous texts to the effect that God is the only entity, and this all is naught but god).

*sv. Remain well established in peace and tranquillity, free from mental conditioning, whether you are embodied or disembodied. When the reality of Brahman is realised, there is no room for worry and anxiety.

 

तेनासि निर्मलमकारणमादिमुक्तम्

tena asi nirmalam a.kAraNam Adimuktam

तद्ब्रह्म शाश्वतमशेषमनेकमेकम् ।

tat brahma zAzvatam azeSam anekam ekam |

शून्यम् निरामयमसत्सदनादिमध्यम्

zUnyam nirAmayam asat sat an=Adi.madhyam

सर्वम् जगच्चिदपि ब्रह्म यथास्थितम् तत् ॥६।९७।२१॥

sarvam jagat cit api brahma yathAsthitam tat ||6|97|21||

.

tena asi nirmalam a.kAraNam Adimuktam /

tat brahma zAzvatam azeSam anekam ekam |

zUnyam nirAmayam asat sat an=Adi.madhyam \

sarvam jagat cit api brahma yathAsthitam tat

.

with That you are *immaculate

* without Affective stain/contamination/distortion.

without a cause

Free from the beginning

That eternal Immensity

entirely unalone and so alone

empty

without covering

unreally real without beginning or middling

All the world

altho Consciousness

the Immensity as it is

situated

:

That

.

*sv. Remain well established in peace and tranquillity, free from mental conditioning, whether you are embodied or disembodied. When the reality of Brahman is realised, there is no room for worry and anxiety.

*vlm.21. From all these know thyself as the pure essence, which is uncaused and unmade, and the same with the first and original principle; that thou art same with the emancipate and everlasting Brahma, and multiform in thy unity; that thou art as void as vacuity, having neither thy beginning, middle or end; and that this world is the intellect and that intellect is the very brahmA himself.

* akAraNam – causeless = Adi.muktam – released at the beginning / Adim uktam said at the Beginning = tat brahma zAzvatam – That eternal brahman.Immensity = azeSam anekam ekam – entirely unalone alone .asat sat an=Adi.madhyam unreally real without beginning or middle सर्वम् जगच् चि daxपि ब्रह्म यथास्थितम् तत् ॥६।९७।२१॥ sarvam All – jagat – the world – cit api . tho Consciousness = brahma . the Immensity = yathAsthitam . as.it.is = tat . That.

 

@@@

 

DN6097 FIRE.CREST AWAKENS 2.DC08

सर्ग ६.९७

sarga 6.97

कुम्भ उवाच ।

kumbha* uvAca |

हेmny अस्ति देश.का laax न्ते इत्थम् ज nya जनि=क्रमः ।

hemni asti deza.kAla*ante ittham jani*ajani=krama: |

न किम्.चिj जायते शान्ता nx न किम्चित् प्रविलीयते ॥६।९७।१॥

na kim.cit jAyate zAntAt na kim.cit pravilIyate ||6|97|1||

स्व.सत्तायाम् स्थितम् ब्रह्म न बीजम् न च कारणम् ।

sva.sattAyAm sthitam brahma na bIjam na ca kAraNam |

शुddhaaxनुभव.मात्रम् तत् तस्मात् अन्य nx न विद्यते ॥६।९७।२॥

zuddha*anubhava.mAtram tat tasmAt anyat na vidyate ||6|97|2||

किम्चिj जगत्.अहम्ता+आदि मुने naaxstiixति वेद्मि अहम् ।

kim.cit jagat.ahamtA+Adi mune na asti iti vedmi aham |

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

शिवे जगत्.अहम्ता+आदि तत् एव अनन्तम् अस्ति हि ॥६।९७।३॥

zive jagat.ahamtA+Adi tat eva anantam asti hi ||6|97|3||

सर्ग.वेदनम् आभाति कथम् एतत् वद आशु मे ।

sarga.vedanam AbhAti katham etat vada Azu me |

कुम्भ उवाच ।

kumbha* uvAca |

विस्तारम् तत् अन्.आदि.अन्ते तत् संवित् इव तिष्ठति ॥६।९७।४॥

vistAram tat an.Adi.ante tat saMvit iva tiSThati ||6|97|4||

तत् तत् भुवनम् अति.अच्छम् तत् तत् मात्रम् जगत्.वपुः ।

tat tat bhuvanam ati.accham tat tat mAtram jagat.vapu: |

न विज्ञान.मयः अर्थः अस्ति न बाह्यः naaxपि शून्यता ॥६।९७।५॥

na vijJAna.maya: artha: asti na bAhya: na api zUnyatA ||6|97|5||

वेदना.मात्र.सारत्वात् यथा चित्.सार* उच्यते ।

vedanA.mAtra.sAratvAt yathA cit.sAra* ucyate |

द्रवत्वम् सल्लिलस्य इव चित् अचित्त्वम् अकारणम् ॥६।९७।६॥

dravatvam sallilasya iva cit acittvam akAraNam ||6|97|6||

स्व.आत्मनि ईशम् अनन्तम् तत् यथास्थितम् अवस्थितम् ।

sva.Atmani Izam anantam tat yathAsthitam avasthitam |

प्रतियोगि.व्यवच्छेद*अ.भावतः सत्त्व.भावयोः ॥६।९७।७॥

pratiyogi.vyavaccheda*a.bhAvata: sattva.bhAvayo: ||6|97|7||

अ.सत्त्वात् तेन परमे स्वच्छ.भाव.व्यवस्थता ।

a.sattvAt tena parame svaccha.bhAva.vyavasthatA |

यदि कारणता*आपत्ति.योग्यम् शान्तम् पदम् भवेत् ॥६।९७।८॥

yadi kAraNatA*Apatti.yogyam zAntam padam bhavet ||6|97|8||

अन्.इङ्गितम् अन्.आभासम् अ.प्रतर्क्यम् कथम् भवेत् ।

an.iGgitam an.AbhAsam a.pratarkyam katham bhavet |

अतः न कारणम् न एव बीजम् ब्रह्म कदाचन ॥६।९७।९॥

ata: na kAraNam na eva bIjam brahma kadAcana ||6|97|9||

कार्यस्य कस्यचित् नाम तेन सर्गः न विद्यते ।

kAryasya kasya.cit nAma tena sarga: na vidyate |

न च अन्यथा उपपत्तिः हि सर्गस्य अस्य अपपद्यते ॥६।९७।१०॥

na ca anyathA upapatti: hi sargasya asya apapadyate ||6|97|10||

चित् मात्रकात् ऋते तस्माj जड.सर्गः न विद्यते ।

cit mAtrakAt Rte tasmAt jaDa.sarga: na vidyate |

यत् इदम् दृश्यते किम्चित् तत् चित्.घनम् इव उत्थितम् ॥६।९७।११॥

yat idam dRzyate kim.cit tat cit.ghanam iva utthitam ||6|97|11||

अहम्.भाव.जगत्.शब्द.शब्दार्थ.रस.रञ्जनम् ।

aham.bhAva.jagat.zabda.zabdArtha.rasa.raJjanam |

कार्यम् न कारण*अभावात् पदार्थे तु उपपद्यते ॥६।९७।१२॥

kAryam na kAraNa*abhAvAt padArthe tu upapadyate ||6|97|12||

द्वित्व ऐक्य+आदि=आत्मकम् व्योम.पुष्पवत्.स्व.अनुभूतितः ।

dvitva aikya+Adi=Atmakam vyoma.puSpavat.sva.anubhUtita: |

वस्तु नाश*एक.निष्ठत्वा nx न वा ज्ञम् उपपद्यते ॥६।९७।१३॥

vastu nAza*eka.niSThatvAt na vA jJam upapadyate ||6|97|13||

उपलम्भ.करः नाशः जन्मनः तस्य वा कुतः ।

upalambha.kara: nAza: janmana: tasya vA kuta: |

अथ च एनम् सदा सन्तम् नित्यम् नष्टम् च वेत्सि वा ॥६।९७।१४॥

atha ca enam sadA santam nityam naSTam ca vetsi vA ||6|97|14||

पदार्थ*ओघम् तत् एव इत्थम् एक.रूपे अपि किम् व्यथा ।

padArtha*ogham tat eva ittham eka.rUpe api kim vyathA |

उपलम्भः तु यः च अयम् एषा चित्त.चमत्कृतिः ॥६।९७।१५॥

upalambha: tu ya: ca ayam eSA citta.camatkRti: ||6|97|15||

चित्तत्व.मात्र.सत्ता अस्ति द्वित्वम् ऐक्यम् च naaxस्ति अलम् ।

cittatva.mAtra.sattA asti dvitvam aikyam ca na asti alam |

अतः पदार्थ.सत्ताया* अभावे सति भूपते ॥६।९७।१६॥

ata: padArtha.sattAyA* abhAve sati bhUpate ||6|97|16||

असम्भवात् भावनस्य naaxहम्ता.भावना अस्ति ते ।

asambhavAt bhAvanasya na ahamtA.bhAvanA asti te |

अहम्भाव.सम्भवतः चित्तम् अन्यत् किम् उच्यते ॥६।९७।१७॥

ahambhAva.sambhavata: cittam anyat kim ucyate ||6|97|17||

इति चित्तम् अहम्.रूपम् naaxस्ति अतः न च भिन्नता ।

iti cittam aham.rUpam na asti ata: na ca bhinnatA |

निर्.वासनः शान्त.मना मौनी परनभः मयः ॥६।९७।१८॥

nir.vAsana: zAnta.manA maunI paranabha: maya: ||6|97|18||

स.देहः वा वि.देहः वा भाव.स्थः अपि अचल*उपमः ।

sa.deha: vA vi.deha: vA bhAva.stha: api acala*upama: |

सम्बन्धात् शुद्धचित् दृष्टेः पदार्थ.भाव.सिद्धितः ॥६।९७।१९॥

sambandhAt zuddha.cit dRSTe: padArtha.bhAva.siddhita: ||6|97|19||

भावनाभावतः चित्ते naaxस्ति एव अहम् इति स्वयम् ।

bhAvanAbhAvata: citte na asti eva aham iti svayam |

एवम् ब्रह्म इति वेदार्थ.भावनात् अनुभूतितः ।

evam brahma iti vedArtha.bhAvanAt anubhUtita: |

चेतित*अर्थ*एक.सत्यत्वात् चिन्ता नाम क्व विद्यते ॥६।९७।२०॥

cetita*artha*eka.satyatvAt cintA nAma kva vidyate ||6|97|20||

तेनासि निर्मलम् अ.कारणम् आदिमुक्तम्

tena asi nirmalam a.kAraNam Adimuktam

तत् ब्रह्म शाश्वतम् अशेषम् अनेकम् एकम् ।

tat brahma zAzvatam azeSam anekam ekam |

शून्यम् निरामयम् असत् सत् अन्=आदि.मध्यम्

zUnyam nirAmayam asat sat an=Adi.madhyam

सर्वम् जगत् चित् अपि ब्रह्म यथास्थितम् तत् ॥६।९७।२१॥

sarvam jagat cit api brahma yathAsthitam tat ||6|97|21||

 

 

.

oॐm

.

 

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 


The complete YVFiles of this masterpiece can be found at



--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/1002cfff-6ecf-4ca5-bf9c-77d343eacf3a%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Reply all
Reply to author
Forward
0 new messages