y7016
Vidyananda Sarasvati
Next sarga!
Love & Om,
VA
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
VA - “there is no I” - understanding so inside brings peace
This teaching is supreme, there is no other.
nAham-ity-asti te na-antar-mA-enaM bhAvaya zAntaye - confused by
double negation.
Jiva Das
fm7016 3.fb06 About bhushuNDa.QuakeEarth .z14
https://www.dropbox.com/s/xre32zjr0wfmcx0/fm7016%203.fb06%20About%20bhushuNDa%20.z14.docx?dl=0
05|o/
न_"अहम्"_इत्य्_अस्ति ते न_अन्तर्_मा_एनम् भावय शान्तये ।
एतावद्_उपदेश~उक्तिः परमा न_इतरा_अस्ति हि ॥७।१६।५॥
न_"अहम्"_इत्य्_अस्ति ते न_अन्तर्_मा_एनम् भावय शान्तये ।
na_"aham"-iti_asti te na_antar_mA_enam bhAvaya zAntaye |
एतावद्_उपदेश~उक्तिः परमा न_इतरा_अस्ति हि ॥७।१६।५॥
etAvat_upadeza~ukti: paramA na_itarA_asti hi ||5||
.
na "aham"-ity asti te na antar - there is no "I" in you –not within--
mA enam bhAvaya zAntaye – don't think of it & be at peace:
etAvad upadeza~ukti: - than such words of instruction
paramA na itarA asti hi - no other teaching is so high.
~vlm.5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
~vlm.5 This instruction consists in forgetting the existence of individual ego in the Supreme Spirit. This is the best advice and there is nothing else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
VA - “there is no I” - understanding so inside brings peace
This teaching is supreme, there is no other.
nAham-ity-asti te na-antar-mA-enaM bhAvaya zAntaye - confused
by
double negation.
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
--
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-vasishtha+unsubscribe@googlegroups.com.
To post to this group, send email to yoga-vasishtha@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/CAPkT5opChyrJRk5aOmiLfsoCrG1tRBZx0f%3DetGm12yJUmK-3Vw%40mail.gmail.com.
For more options, visit https://groups.google.com/d/optout.
Jiva Das
FM7016 ABOUT BHUSHUNDA.QUAKE.EARTH 3.FB06 .z14
https://www.dropbox.com/s/xre32zjr0wfmcx0/fm7016%203.fb06%20About%20bhushuNDa%20.z14.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
FM.7.16 ABOUT BHUSHUNDA.QUAKE.EARTH 3.FB06
सर्ग ७.१६
sarga 7.16
भुषुण्ड* उवाच ।
bhuSuNDa uvAca |
कथयति_एवम् अपि_एवम् स* विद्याधर.नायकः ।
kathayati_evam api_evam sa* vidyAdhara.nAyaka: |
आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥७।१६।१॥
AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn ||7|16|1||
प्रबोध्यमानः_अपि मया भूयःभूयः_ततःततः ।
prabodhyamAna:_api mayA bhUya:bhUya:_tata:tata: |
न पपात पुरःदृश्ये परम् निर्वाणम् आगतः ॥७।१६।२॥
na papAta pura:dRzye param nirvANam Agata: ||7|16|2||
स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् ।
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn |
केनचित् न_अधिकेन_अङ्ग यत्नेन_अतिशय.एषिणा ॥७।१६।३॥
kenacit na_adhikena_aGga yatnena_atizaya.eSiNA ||7|16|3||
अत* उक्तम् मया राम यदि शुद्धे हि चेतसि ।
ata* uktam mayA rAma yadi zuddhe hi cetasi |
उपदेशः प्रसरति तैल.बिन्दुः_इव_अम्भसि ॥७।१६।४॥
upadeza: prasarati taila.bindu:_iva_ambhasi ||7|16|4||
न_"अहम्".इति_अस्ति ते न_अन्तर् मा_एनम् भावय शान्तये ।
na_"aham".iti_asti te na_antar mA_enam bhAvaya zAntaye |
एतावत् उपदेश.उक्तिः परमा न_इतरा_अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na_itarA_asti hi ||7|16|5||
एषा_एव_अभव्य.मनसि पतिता प्र.विलीयते ।
eSA_eva_abhavya.manasi patitA pra.vilIyate |
उत्ताने मसृण.आदर्शे मुक्ताफलम् इव_अमलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva_amalam ||7|16|6||
भव्ये तु शान्त.मनसि लगति_अभ्येति_अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati_abhyeti_a.vicyutim |
प्रविश्य_अन्तर्.विचार.आख्याम् अर्चिः_अर्कम् अणौ यथा ॥७।१६।७॥
pravizya_antar.vicAra.AkhyAm arci:_arkam aNau yathA ||7|16|7||
अहम्.भावनम् एव_उच्चैः बीजम् दुःख.आख्य.शाल्मलैः ।
aham.bhAvanam eva_uccai: bIjam du:kha.Akhya.zAlmalai: |
मम_इदम् तद्वद्.आदि_इति शाखाप्रसर.कारणम् ॥७।१६।८॥
mama_idam tadvad.Adi_iti zAkhAprasara.kAraNam ||7|16|8||
अहम्.आदौ मम_इति.अन्तः तत* इच्छा प्रवर्तते ।
aham.Adau mama_iti.anta: tata* icchA pravartate |
इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
idam artha.zata.anartha=kAriNI bhava.bhAriNI ||7|16|9||
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति_अनियमः_हि_अङ्ग दीर्घ.आयुषि_अस्य कारणम् ॥७।१६।१०॥
bhavanti_aniyama:_hi_aGga dIrgha.AyuSi_asya kAraNam ||7|16|10||
अन्तःशुद्ध.मनस्का* ये सुचिराय_अभय.प्रदम् ।
anta:zuddha.manaskA* ye sucirAya_abhaya.pradam |
मनाक्.अपि_उपदिष्टाः_ते प्राप्नुवन्ति परम् पदम् ॥७।१६।११॥
manAk.api_upadiSTA:_te prApnuvanti param padam ||7|16|11||
वसिष्ठ उवाच ।
vasiSTha uvAca |
मेरु.मूर्धनि माम् एवम् उक्त्वा स* विहग.अधिपः ।
meru.mUrdhani mAm evam uktvA sa* vihaga.adhipa: |
तूष्णीम् बभूव मुक्त.आत्मा ऋष्यमूक* इव_अम्बुदः ॥७।१६।१२॥
tUSNIm babhUva mukta.AtmA RSyamUka* iva_ambuda: ||7|16|12||
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
एतत् तव_अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava_adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च_एकादश_इह हि गतानि महायुगानि ॥७।१६।१४॥
ca_ekAdaza_iha hi gatAni mahAyugAni ||7|16|14||
||
oॐm
THE CROW BHUSHUNDA.QUAKE.EARTH said—
कथयति_एवम् अपि_एवम् स* विद्याधर.नायकः ।
kathayati_evam api_evam sa* vidyAdhara.nAyaka: |
आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥७।१६।१॥
AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn ||7|16|1||
.
as quickly as I can tell his tale
the gentleman.Magician became becalmed in his understanding
so that he entered samAdhi
.
kathayati_evam api_evam x
sa* vidyAdhara.nAyaka: |
AsIt saMzAnta.saMvitti: x
samAdhi.pariNAmavAn . x
.
*vlm.p.1. *bhuzunda continued:—As I was speaking in this manner, the chief of the vidayadharas became unconscious of himself and fell into the trance of samAdhi.
प्रबोध्यमानः_अपि मया भूयःभूयः_ततःततः ।
prabodhyamAna:_api mayA bhUya:bhUya:_tata:tata: |
न पपात पुरःदृश्ये परम् निर्वाणम् आगतः ॥७।१६।२॥
na papAta pura:dRzye param nirvANam Agata: ||7|16|2||
.
tho he was shaken by me
again & again
yet
again and again
he did not see anything before him
having come to perfect nirvANa
.
prabodhyamaana: api mayaa bhUyas.bhUyas tatas.tatas | na papaata pura:dRzya.e param nirvANa.m aagata:
.
prabodhyamAna:_api mayA bhUya:bhUya:_tata:tata: |
na papAta pura:dRzye param nirvANam Agata:
.
*vlm. ... notwithstanding my repeated attempts to awaken him from that state ...
however I attempted to awaken him
whatever way
however often
he would not fall.into what was seen before him
:
he had gone into the highest nirvANa
.
*vlm.p.2 Despite my repeated attempts to awaken him from that trance state, he did not open his eyes but remained wholly absorbed in his nirvANa trance.
स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् ।
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn |
केनचित् न_अधिकेन_अङ्ग यत्नेन_अतिशय.एषिणा ॥७।१६।३॥
kenacit na_adhikena_aGga yatnena_atizaya.eSiNA ||7|16|3||
.
sa: prApa paramam sthAnam – he reached the highest sthAna.Base =
tAvan.mAtra.prabodhavAn . corresponding to his awakening =
kena.cit . by whatever – na.no – adhika.excess/addition .
aGga . surely =
yatnena . with effort
atizaya.excessive.eSin.seeking.A . with transcending the senses.
*vlm.3. He attained the supreme and ultimate state, and became enlightened in his soul (by what I had instructed him); and made no other further attempt to know what he sought (The attempts to know God, besides sravana or attending to the lectures of the guru, are reflection, meditation etc.).
*vlm.p.3 He attained the supreme and ultimate state and became enlightened in his soul. He made no other further attempt to know what he sought.
*sv.1.3 When I said this to the celestial he entered into deep meditation. He attained the supreme state.
स्था #sthA .> #sthAnam . the act of standing, standing firmly, being fixed or stationary AV. &c •• the locus of meditation–for rAmaNis = hRdaya; for yogis it may be the Third Eye, for others the point a foot beyond their nose; when you focus on the place, the locus is the place where you are +
अत* उक्तम् मया राम यदि शुद्धे हि चेतसि ।
ata* uktam mayA rAma yadi zuddhe hi cetasi |
उपदेशः प्रसरति तैल.बिन्दुः_इव_अम्भसि ॥७।१६।४॥
upadeza: prasarati taila.bindu:_iva_ambhasi ||7|16|4||
.
ata: . x =
uktam mayA . x =
so you have heard from me, rAma
:
yadi zuddhe hi cetasi – if in pure Affectivity
upadeza: prasarati – the Teaching proceeds
taila.bindu: iva ambhasi . like a drop of oil in water...
#cetas
*vlm.4. (Here Vasishtha said to Ráma). It is therefore, Ráma, that I related this narrative to exemplify the effect of instruction in pure hearts, where it floats like a drop of oil on the surface of water: (i. e. where it does not sink down nor is lost).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
न_"अहम्".इति_अस्ति ते न_अन्तर् मा_एनम् भावय शान्तये ।
na_"aham".iti_asti te na_antar mA_enam bhAvaya zAntaye |
एतावत् उपदेश.उक्तिः परमा न_इतरा_अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na_itarA_asti hi ||7|16|5||
.
na "aham".ity asti te na antar . there is no "I" in you –not within..
mA enam bhAvaya zAntaye – don't think of it & be at peace:
etAvad upadeza.ukti: . than such words of instruction
paramA na itarA asti hi . no other teaching is so high.
*vlm.5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
*vlm.5 This instruction consists in forgetting the existence of individual ego in the Supreme Spirit. This is the best advice and there is nothing else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
*VA . “there is no I” . understanding so inside
brings peace
This teaching is supreme, there is no other.
nAham.ity.asti te na.antar.mA.enaM bhAvaya
zAntaye . confused by
double negation.
एषा_एव_अभव्य.मनसि पतिता प्र.विलीयते ।
eSA_eva_abhavya.manasi patitA pra.vilIyate |
उत्ताने मसृण.आदर्शे मुक्ताफलम् इव_अमलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva_amalam ||7|16|6||
.
eSA_eva_abhavya.manasi . x =
patitA pravilIyate . x =
uttAne masRNa.Adarze . x =
muktAphalam iva_amalam . x.
#masRNa मसृण soft, smooth, tender, mild, bland.
*vlm.6. But when this advice falls in the soil of evil minds, it is choked up and lost in the end; as the purest pearl falls from the surface of a smooth mirror (or piece of glass).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
भव्ये तु शान्त.मनसि लगति_अभ्येति_अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati_abhyeti_a.vicyutim |
प्रविश्य_अन्तर्.विचार.आख्याम् अर्चिः_अर्कम् अणौ यथा ॥७।१६।७॥
pravizya_antar.vicAra.AkhyAm arci:_arkam aNau yathA ||7|16|7||
.
bhavye tu . x =
zAnta.manasi lagati . x =
abhyeti_a.vicyutim . x =
pravizya_antar.vicAra.AkhyAm . x =
arci:_arkamaNau yathA . x.
*vlm.7. But good advice sticks fast in the calm minds of the virtuous, and it enters into their reasoning souls; as the sunlight enters and shines in the sunstone.
अहम्.भावनम् एव_उच्चैः बीजम् दुःख.आख्य.शाल्मलैः ।
aham.bhAvanam eva_uccai: bIjam du:kha.Akhya.zAlmalai: |
मम_इदम् तद्वद्.आदि_इति शाखाप्रसर.कारणम् ॥७।१६।८॥
mama_idam tadvad.Adi_iti zAkhAprasara.kAraNam ||7|16|8||
.
aham.bhAvanam eva_uccais x
bIjam x
du:kha.Akhya.zAlmalai: x
mama_idam x
tad.vad.Adi x
iti zAkhA.prasara.kAraNam . such stuff is =
#ahambhAva + .na
#zAlmala – silk.cotton or sow.silk tree
#tadvadAdIti
#zAkhA.prasara.kAraNam
*sv.8.9.10 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.8. Egoism is verily the seed of all worldly misery, as the seed of the thorny simul tree grows only prickles on earth; so is meity or the thought that this is mine, the out stretching branch of this tree.
*vlm.8 Egoism is truly the seed of all worldly misery. The seed of the thorny silk tree grows only prickles on earth. In the same way, the thought that "this is mine"is the out stretching branch of this thorny tree.
ahambhAva, the "I"feeling,
#sR – to flow .> #prasR .> #prasara प्रसर pra.sara .m.. (ifc. f. A) – forth flowing • "The force that through the green tube drives the flower." –Dylan Thomas. • Evolution. •• In y7016.008, #ahambhAvana "I"feeling is said to be the zAkhA.prasara.kAraNam, the cause of branches growing. • going forwards, progress(ion) • spreading, extension, diffusion • range (of the eye) • a stream, flood • #prasarA .f.. Paederia Foetida, Skunk Vine http://aquat1.ifas.ufl.edu/paefoe.html • .n.. (in music) a Royal Progress. • #prasarayuta .adj.. extensive (as a forest) _R.
अहम्.आदौ मम_इति.अन्तः तत* इच्छा प्रवर्तते ।
aham.Adau mama_iti.anta: tata* icchA pravartate |
इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
idam artha.zata.anartha=kAriNI bhava.bhAriNI ||7|16|9||
.
aham.Adau mama_iti.antas – as "I" & then as "mine"
tata: icchA pravartate – thus Desire emerges +
idam . x =
artha.zata.an.artha=kAriNI . x =
bhava.bhAriNI . x.
#bhavabhArin
*sv.8.9 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.9. First the seed ego, and then its branch of meity or mineness, produce the endless leaves of our desires; and their sense of selfishness, is productive of the burthensome fruits of our woe and misery.
9 First the seed ego, then its branches of me or my.ness produce the endless leaves of our desires. Their sense of selfishness produces the burdensome fruits of our sorrows and misery.
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति_अनियमः_हि_अङ्ग दीर्घ.आयुषि_अस्य कारणम् ॥७।१६।१०॥
bhavanti_aniyama:_hi_aGga dIrgha.AyuSi_asya kAraNam ||7|16|10||
.
evam.vidhA muni.zreSTha –
in this way, best of munis,
mUDhA: api cira.AyuSa: . even long.lived fools =
bhavanti . x =
aniyama: hi aGga . x =
dIrgha.AyuSi asya kAraNam . the cause of his longevity.
*vlm.10. Then the vidyádhara said; I understand, O chief of sages, that it is in this manner, that dull people also become long living in this world; and it is this true knowledge, which is the cause of the great longevity of yours and other sages.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person becomes immortal like this celestial. Immortality is attained only by the knowledge of the reality. There is no other means.
अन्तःशुद्ध.मनस्का* ये सुचिराय_अभय.प्रदम् ।
anta:zuddha.manaskA* ye sucirAya_abhaya.pradam |
मनाक्.अपि_उपदिष्टाः_ते प्राप्नुवन्ति परम् पदम् ॥७।१६।११॥
manAk.api_upadiSTA:_te prApnuvanti param padam ||7|16|11||
.
anta:.zuddha.manaskA: ye
अन्तः.शुद्ध.मनस्काः ये (those) who are inwardly.clear./pure.minded
sucirAya_abhaya=pradam
सुचिराय_अभय=प्रदम् for very.long fearless.bestowing
manAg.api_upadiSTA:
मनाग्.अपि_उपदिष्टाः even only a little taught
te prApnuvanti param padam
ते प्राप्नुवन्ति परम् पदम् they attain the perfect state.
*vlm.11. Those who are pure in their hearts and minds, soon attain to their highest state of fearlessness, after they are once admonished in with the knowledge of truth.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person becomes immortal like this celestial. Immortality is attained only by the knowledge of the reality. There is no other means.
VASISHTHA said—
vv
मेरु.मूर्धनि माम् एवम् उक्त्वा स* विहग.अधिपः ।
meru.mUrdhani mAm evam uktvA sa* vihaga.adhipa: |
तूष्णीम् बभूव मुक्त.आत्मा ऋष्यमूक* इव_अम्बुदः ॥७।१६।१२॥
tUSNIm babhUva mukta.AtmA RSyamUka* iva_ambuda: ||7|16|12||
.
on the top of Mount.meru
he spoke to me so
& then that OverLord of Birds grew silent
a soul as peaceful as a cloud on RShyamUka.Mountain
.
meru.mUrdhani x
mAm evam uktvA sa* vihaga.adhipa: |
tUSNIm babhUva mukta.AtmA x
RSyamUka* iva_ambuda: . x
.
*vlm. It is said that the clouds never roar when they rove over this hill.
*vlm.p.12.vasiShTha said:—The chief of the birds of air spoke to me this way on the summit of Sumeru Mountain. Then he held his silence like the mute clouds on the top of Rishyasringa chain.
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
.
aham ApRcchyam tam siddham . x =
vidyAdhara.matha: puna: . x =
prApta . x =
Atma.Aspadam . x =
o rAma =
muni.maNDala.maNDitam . x.
*sv.12.13 VASISTHA continued: O Râma, after this I returned to the place where the other sages had gathered in a conference.
*vlm.13. Having taken leave of the sagely bird, I repaired to the abode of the Vidyádhara, (in order to learn the truth of the story); and then returned to my place, which was graced by the assemblage of sages.
13. I took leave of the sagely bird and went to the home of the vidyAdhara spirit to learn the truth of the story, then returned to my place which was graced by the assembly of sages.
एतत् तव_अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava_adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च_एकादश_इह हि गतानि महायुगानि ॥७।१६।१४॥
ca_ekAdaza_iha hi gatAni mahAyugAni ||7|16|14||
.
etat_tava_adya kathitam – now this has been told to you
balibhuk.kathA.uktam – this story of a raven
vidyAdhara.upazamanam laghu.bodhana.uttham . x =
asmin_bhuSuNDa.vihaga.indra.samAgame me . x =
ca_ekAdaza_iha hi gatAni mahAyugAni . x.
*sv.14 Thus have I narrated to you the story of the celestial's easy emancipation. Since I heard this from the lips of Bhusunda eleven world.cycles have passed.
*vlm.14. I have thus related to you, O Ráma, the narration of the veteran bird, and the sedateness which was attained by the Vidyádhara with little pain and knowledge. It is now the lapse of the long period of eleven great Yugas, since my said interview with Bhusunda the veteran chief of the feathered tribe.
*vlm.14 I have told you, O #rAma, the story of the ancient bird and the calmness attained by the vidyAdhara with little pain and knowledge. Eleven great yuga.s have elapsed since my conversation with
#bhuj .> #balibhuj . mfn. . devouring oblations • enjoying offerings (said of gods); .m.. a crow KSS., {FM.7.16.14 – a Raven (a ravenous crow).
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
fm7017 3.fb07 ALL ABOUT "I" .z14
https://www.dropbox.com/s/6yrtvxmefmnuzh7/fm7017%203.fb07%20ALL%20ABOUT%20I%20.z14.docx?dl=0
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
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.
Jiva Das
FM7016 ABOUT BHUSHUNDA.QUAKE.EARTH 3.FB06 .z14
https://www.dropbox.com/s/xre32zjr0wfmcx0/fm7016%203.fb06%20About%20bhushuNDa%20.z14.docx?dl=0
कथयत्येवमप्येवम् स विद्याधरनायकः ।
kathayati evam api evam sa* vidyAdhara.nAyaka: |
आसीत्संशान्तसंवित्तिः समाधिपरिणामवान् ॥७।१६।१॥
AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn ||7|16|1||
.
as quickly as I can tell his tale
the gentleman.Magician became becalmed in his understanding
so that he entered samAdhi
.
1*kathay.relling.ati 1*evam.so 1*api.even/tho evam.so /
sa* vidyAdhara.nAyaka: | AsIt saMzAnta.saMvitti: x
samAdhi.pariNAmavAn
.
*vlm.p.1. *bhuzunda continued:—As I was speaking in this manner, the chief of the vidayadharas became unconscious of himself and fell into the trance of samAdhi.
प्रबोध्यमानो ऽपि मया भूयेभूयस्ततस्ततः ।
prabodhyamAna: api mayA bhUya:bhUya: tata:tata: |
न पपात पुरोदृश्ये परम् निर्वाणमागतः ॥७।१६।२॥
na papAta pura:dRzye param nirvANam Agata: ||7|16|2||
.
tho he was shaken by me
again & again
yet
again and again
he did not see anything before him
having come to perfect nirvANa
.
prabodhy*.amAna: api.even/tho 1*mayA.by.me bhUyas.bhUyas tatas.tatas | na papaata pura:dRzya.e param nirvANa.m aagata:
.
*vlm. ... notwithstanding my repeated attempts to awaken him from that state ...
however I attempted to awaken him
whatever way
however often
he would not fall.into what was seen before him
:
he had gone into the highest nirvANa
.
*vlm.p.2 Despite my repeated attempts to awaken him from that trance state, he did not open his eyes but remained wholly absorbed in his nirvANa trance.
स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् ।
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn |
केनचित् न अधिकेन अङ्ग यत्नेन अतिशय.एषिणा ॥७।१६।३॥
kenacit na adhikena aGga yatnena atizaya.eSiNA ||7|16|3||
.
sa: prApa paramam sthAnam – he reached the highest sthAna.Base =
tAvan.mAtra.prabodhavAn . corresponding to his awakening =
kena.cit . by whatever – na.no – adhika.excess/addition .
aGga . surely =
yatnena . with effort
atizaya.excessive.eSin.seeking.A . with transcending the senses.
*vlm.3. He attained the supreme and ultimate state, and became enlightened in his soul (by what I had instructed him); and made no other further attempt to know what he sought (The attempts to know God, besides sravana or attending to the lectures of the guru, are reflection, meditation etc.).
*vlm.p.3 He attained the supreme and ultimate state and became enlightened in his soul. He made no other further attempt to know what he sought.
*sv.1.3 When I said this to the celestial he entered into deep meditation. He attained the supreme state.
स्था #sthA .> #sthAnam . the act of standing, standing firmly, being fixed or stationary AV. &c •• the locus of meditation–for rAmaNis = hRdaya; for yogis it may be the Third Eye, for others the point a foot beyond their nose; when you focus on the place, the locus is the place where you are +
अत* उक्तम् मया राम यदि शुद्धे हि चेतसि ।
ata* uktam mayA rAma yadi zuddhe hi cetasi |
उपदेशः प्रसरति तैल.बिन्दुः इव अम्भसि ॥७।१६।४॥
upadeza: prasarati taila.bindu: iva ambhasi ||7|16|4||
.
ata: . x =
uktam mayA . x =
so you have heard from me, rAma
:
yadi zuddhe hi cetasi – if in pure Affectivity
upadeza: prasarati – the Teaching proceeds
taila.bindu: iva ambhasi . like a drop of oil in water...
#cetas
*vlm.4. (Here Vasishtha said to Ráma). It is therefore, Ráma, that I related this narrative to exemplify the effect of instruction in pure hearts, where it floats like a drop of oil on the surface of water: (i. e. where it does not sink down nor is lost).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
न "अहम्".इति अस्ति ते न अन्तर् मा एनम् भावय शान्तये ।
na "aham".iti asti te na antar mA enam bhAvaya zAntaye |
एतावत् उपदेश.उक्तिः परमा न इतरा अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na itarA asti hi ||7|16|5||
.
na "aham".ity asti te na antar . there is no "I" in you –not within..
mA enam bhAvaya zAntaye – don't think of it & be at peace:
etAvad upadeza.ukti: . than such words of instruction
paramA na itarA asti hi . no other teaching is so high.
*vlm.5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
*vlm.5 This instruction consists in forgetting the existence of individual ego in the Supreme Spirit. This is the best advice and there is nothing else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
*VA . “there is no I” . understanding so inside
brings peace
This teaching is supreme, there is no other.
nAham.ity.asti te na.antar.mA.enaM bhAvaya
zAntaye . confused by
double negation.
एषा एव अभव्य.मनसि पतिता प्र.विलीयते ।
eSA eva abhavya.manasi patitA pra.vilIyate |
उत्ताने मसृण.आदर्शे मुक्ताफलम् इव अमलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva amalam ||7|16|6||
.
eSA eva abhavya.manasi . x =
patitA pravilIyate . x =
uttAne masRNa.Adarze . x =
muktAphalam iva amalam . x.
#masRNa मसृण soft, smooth, tender, mild, bland.
*vlm.6. But when this advice falls in the soil of evil minds, it is choked up and lost in the end; as the purest pearl falls from the surface of a smooth mirror (or piece of glass).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
भव्ये तु शान्त.मनसि लगति अभ्येति अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati abhyeti a.vicyutim |
प्रविश्य अन्तर्.विचार.आख्याम् अर्चिः अर्कम् अणौ यथा ॥७।१६।७॥
pravizya antar.vicAra.AkhyAm arci: arkam aNau yathA ||7|16|7||
.
bhavye tu . x =
zAnta.manasi lagati . x =
abhyeti a.vicyutim . x =
pravizya antar.vicAra.AkhyAm . x =
arci: arkamaNau yathA . x.
*vlm.7. But good advice sticks fast in the calm minds of the virtuous, and it enters into their reasoning souls; as the sunlight enters and shines in the sunstone.
अहम्.भावनम् एव उच्चैः बीजम् दुःख.आख्य.शाल्मलैः ।
aham.bhAvanam eva uccai: bIjam du:kha.Akhya.zAlmalai: |
मम इदम् तद्वद्.आदि इति शाखाप्रसर.कारणम् ॥७।१६।८॥
mama idam tadvad.Adi iti zAkhAprasara.kAraNam ||7|16|8||
.
aham.bhAvanam eva uccais x
bIjam x
du:kha.Akhya.zAlmalai: x
mama idam x
tad.vad.Adi x
iti zAkhA.prasara.kAraNam . such stuff is =
#ahambhAva + .na
#zAlmala – silk.cotton or sow.silk tree
#tadvadAdIti
#zAkhA.prasara.kAraNam
*sv.8.9.10 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.8. Egoism is verily the seed of all worldly misery, as the seed of the thorny simul tree grows only prickles on earth; so is meity or the thought that this is mine, the out stretching branch of this tree.
*vlm.8 Egoism is truly the seed of all worldly misery. The seed of the thorny silk tree grows only prickles on earth. In the same way, the thought that "this is mine"is the out stretching branch of this thorny tree.
ahambhAva, the "I"feeling,
#sR – to flow .> #prasR .> #prasara प्रसर pra.sara .m.. (ifc. f. A) – forth flowing • "The force that through the green tube drives the flower." –Dylan Thomas. • Evolution. •• In y7016.008, #ahambhAvana "I"feeling is said to be the zAkhA.prasara.kAraNam, the cause of branches growing. • going forwards, progress(ion) • spreading, extension, diffusion • range (of the eye) • a stream, flood • #prasarA .f.. Paederia Foetida, Skunk Vine http://aquat1.ifas.ufl.edu/paefoe.html • .n.. (in music) a Royal Progress. • #prasarayuta .adj.. extensive (as a forest) R.
अहम्.आदौ मम इति.अन्तः तत* इच्छा प्रवर्तते ।
aham.Adau mama iti.anta: tata* icchA pravartate |
इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
idam artha.zata.anartha=kAriNI bhava.bhAriNI ||7|16|9||
.
aham.Adau mama iti.antas – as "I" & then as "mine"
tata: icchA pravartate – thus Desire emerges +
idam . x =
artha.zata.an.artha=kAriNI . x =
bhava.bhAriNI . x.
#bhavabhArin
*sv.8.9 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.9. First the seed ego, and then its branch of meity or mineness, produce the endless leaves of our desires; and their sense of selfishness, is productive of the burthensome fruits of our woe and misery.
9 First the seed ego, then its branches of me or my.ness produce the endless leaves of our desires. Their sense of selfishness produces the burdensome fruits of our sorrows and misery.
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति अनियमः हि अङ्ग दीर्घ.आयुषि अस्य कारणम् ॥७।१६।१०॥
bhavanti aniyama: hi aGga dIrgha.AyuSi asya kAraNam ||7|16|10||
.
evam.vidhA muni.zreSTha –
in this way, best of munis,
mUDhA: api cira.AyuSa: . even long.lived fools =
bhavanti . x =
aniyama: hi aGga . x =
dIrgha.AyuSi asya kAraNam . the cause of his longevity.
*vlm.10. Then the vidyádhara said; I understand, O chief of sages, that it is in this manner, that dull people also become long living in this world; and it is this true knowledge, which is the cause of the great longevity of yours and other sages.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person becomes immortal like this celestial. Immortality is attained only by the knowledge of the reality. There is no other means.
अन्तःशुद्ध.मनस्का* ये सुचिराय अभय.प्रदम् ।
anta:zuddha.manaskA* ye sucirAya abhaya.pradam |
मनाक्.अपि उपदिष्टाः ते प्राप्नुवन्ति परम् पदम् ॥७।१६।११॥
manAk.api upadiSTA: te prApnuvanti param padam ||7|16|11||
.
anta:.zuddha.manaskA: ye
अन्तः.शुद्ध.मनस्काः ये (those) who are inwardly.clear./pure.minded
sucirAya abhaya=pradam
सुचिराय अभय=प्रदम् for very.long fearless.bestowing
manAg.api upadiSTA:
मनाग्.अपि उपदिष्टाः even only a little taught
te prApnuvanti param padam
ते प्राप्नुवन्ति परम् पदम् they attain the perfect state.
*vlm.11. Those who are pure in their hearts and minds, soon attain to their highest state of fearlessness, after they are once admonished in with the knowledge of truth.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person becomes immortal like this celestial. Immortality is attained only by the knowledge of the reality. There is no other means.
VASISHTHA said—
vv
मेरु.मूर्धनि माम् एवम् उक्त्वा स* विहग.अधिपः ।
meru.mUrdhani mAm evam uktvA sa* vihaga.adhipa: |
तूष्णीम् बभूव मुक्त.आत्मा ऋष्यमूक* इव अम्बुदः ॥७।१६।१२॥
tUSNIm babhUva mukta.AtmA RSyamUka* iva ambuda: ||7|16|12||
.
on the top of Mount.meru
he spoke to me so
& then that OverLord of Birds grew silent
a soul as peaceful as a cloud on RShyamUka.Mountain
.
meru.mUrdhani x
mAm evam uktvA sa* vihaga.adhipa: |
tUSNIm babhUva mukta.AtmA x
RSyamUka* iva ambuda: . x
.
*vlm. It is said that the clouds never roar when they rove over this hill.
*vlm.p.12.vasiShTha said:—The chief of the birds of air spoke to me this way on the summit of Sumeru Mountain. Then he held his silence like the mute clouds on the top of Rishyasringa chain.
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
.
aham ApRcchyam tam siddham . x =
vidyAdhara.matha: puna: . x =
prApta . x =
Atma.Aspadam . x =
o rAma =
muni.maNDala.maNDitam . x.
*sv.12.13 VASISTHA continued: O Râma, after this I returned to the place where the other sages had gathered in a conference.
*vlm.13. Having taken leave of the sagely bird, I repaired to the abode of the Vidyádhara, (in order to learn the truth of the story); and then returned to my place, which was graced by the assemblage of sages.
13. I took leave of the sagely bird and went to the home of the vidyAdhara spirit to learn the truth of the story, then returned to my place which was graced by the assembly of sages.
एतत् तव अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च एकादश इह हि गतानि महायुगानि ॥७।१६।१४॥
ca ekAdaza iha hi gatAni mahAyugAni ||7|16|14||
.
etat tava adya kathitam – now this has been told to you
balibhuk.kathA.uktam – this story of a raven
vidyAdhara.upazamanam laghu.bodhana.uttham . x =
asmin bhuSuNDa.vihaga.indra.samAgame me . x =
ca ekAdaza iha hi gatAni mahAyugAni . x.
*sv.14 Thus have I narrated to you the story of the celestial's easy emancipation. Since I heard this from the lips of Bhusunda eleven world.cycles have passed.
*vlm.14. I have thus related to you, O Ráma, the narration of the veteran bird, and the sedateness which was attained by the Vidyádhara with little pain and knowledge. It is now the lapse of the long period of eleven great Yugas, since my said interview with Bhusunda the veteran chief of the feathered tribe.
*vlm.14 I have told you, O #rAma, the story of the ancient bird and the calmness attained by the vidyAdhara with little pain and knowledge. Eleven great yuga.s have elapsed since my conversation with
#bhuj .> #balibhuj . mfn. . devouring oblations • enjoying offerings (said of gods); .m.. a crow KSS., {FM.7.16.14 – a Raven (a ravenous crow).
.
oॐm
.
सर्ग ७.१६
sarga 7.16
भुषुण्ड* उवाच ।
bhuSuNDa uvAca |
कथयति एवम् अपि एवम् स* विद्याधर.नायकः ।
kathayati evam api evam sa* vidyAdhara.nAyaka: |
आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥७।१६।१॥
AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn ||7|16|1||
प्रबोध्यमानः अपि मया भूयःभूयः ततःततः ।
prabodhyamAna: api mayA bhUya:bhUya: tata:tata: |
न पपात पुरःदृश्ये परम् निर्वाणम् आगतः ॥७।१६।२॥
na papAta pura:dRzye param nirvANam Agata: ||7|16|2||
स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् ।
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn |
केनचित् न अधिकेन अङ्ग यत्नेन अतिशय.एषिणा ॥७।१६।३॥
kenacit na adhikena aGga yatnena atizaya.eSiNA ||7|16|3||
अत* उक्तम् मया राम यदि शुद्धे हि चेतसि ।
ata* uktam mayA rAma yadi zuddhe hi cetasi |
उपदेशः प्रसरति तैल.बिन्दुः इव अम्भसि ॥७।१६।४॥
upadeza: prasarati taila.bindu: iva ambhasi ||7|16|4||
न "अहम्".इति अस्ति ते न अन्तर् मा एनम् भावय शान्तये ।
na "aham".iti asti te na antar mA enam bhAvaya zAntaye |
एतावत् उपदेश.उक्तिः परमा न इतरा अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na itarA asti hi ||7|16|5||
एषा एव अभव्य.मनसि पतिता प्र.विलीयते ।
eSA eva abhavya.manasi patitA pra.vilIyate |
उत्ताने मसृण.आदर्शे मुक्ताफलम् इव अमलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva amalam ||7|16|6||
भव्ये तु शान्त.मनसि लगति अभ्येति अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati abhyeti a.vicyutim |
प्रविश्य अन्तर्.विचार.आख्याम् अर्चिः अर्कम् अणौ यथा ॥७।१६।७॥
pravizya antar.vicAra.AkhyAm arci: arkam aNau yathA ||7|16|7||
अहम्.भावनम् एव उच्चैः बीजम् दुःख.आख्य.शाल्मलैः ।
aham.bhAvanam eva uccai: bIjam du:kha.Akhya.zAlmalai: |
मम इदम् तद्वद्.आदि इति शाखाप्रसर.कारणम् ॥७।१६।८॥
mama idam tadvad.Adi iti zAkhAprasara.kAraNam ||7|16|8||
अहम्.आदौ मम इति.अन्तः तत* इच्छा प्रवर्तते ।
aham.Adau mama iti.anta: tata* icchA pravartate |
इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
idam artha.zata.anartha=kAriNI bhava.bhAriNI ||7|16|9||
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति अनियमः हि अङ्ग दीर्घ.आयुषि अस्य कारणम् ॥७।१६।१०॥
bhavanti aniyama: hi aGga dIrgha.AyuSi asya kAraNam ||7|16|10||
अन्तःशुद्ध.मनस्का* ये सुचिराय अभय.प्रदम् ।
anta:zuddha.manaskA* ye sucirAya abhaya.pradam |
मनाक्.अपि उपदिष्टाः ते प्राप्नुवन्ति परम् पदम् ॥७।१६।११॥
manAk.api upadiSTA: te prApnuvanti param padam ||7|16|11||
वसिष्ठ उवाच ।
vasiSTha uvAca |
मेरु.मूर्धनि माम् एवम् उक्त्वा स* विहग.अधिपः ।
meru.mUrdhani mAm evam uktvA sa* vihaga.adhipa: |
तूष्णीम् बभूव मुक्त.आत्मा ऋष्यमूक* इव अम्बुदः ॥७।१६।१२॥
tUSNIm babhUva mukta.AtmA RSyamUka* iva ambuda: ||7|16|12||
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
एतत् तव अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च एकादश इह हि गतानि महायुगानि ॥७।१६।१४॥
ca ekAdaza iha hi gatAni mahAyugAni ||7|16|14||
||
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
Jiva Das
uktam mayA
so you have heard from me, rAma
:
yadi zuddhe hi cetasi – if in pure Affectivity
upadeza: prasarati – the Teaching proceeds
taila.bindu: iva ambhasi . like a drop of oil in water...
#cetas
*vlm.4. (Here Vasishtha said to Ráma). It is therefore, Ráma, that I related this narrative to exemplify the effect of instruction in pure hearts, where it floats like a drop of oil on the surface of water: (i. e. where it does not sink down nor is lost).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
न "अहम्".इति अस्ति ते न अन्तर् मा एनम् भावय शान्तये ।
na "aham".iti asti te na antar mA enam bhAvaya zAntaye |
एतावत् उपदेश.उक्तिः परमा न इतरा अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na itarA asti hi ||7|16|5||
.
na "aham".ity asti te na antar . there is no "I" in you –not within..
mA enam bhAvaya zAntaye – don't think of it & be at peace:
etAvad upadeza.ukti: . than such words of instruction
paramA na itarA asti hi . no other teaching is so high.
*vlm.5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
*vlm.5 This instruction consists in forgetting the existence of individual ego in the Supreme Spirit. This is the best advice and there is nothing else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
*VA . “there is no I” . understanding so inside
brings peace
This teaching is supreme, there is no other.
nAham.ity.asti te na.antar.mA.enaM bhAvaya
zAntaye . confused by
double negation.
उत्ताने मसृ णा दर्शे मुक्ताफल मि वा मलम् ॥७।१६।६॥
उत्ताने मसृ N2aax दर्शे मुक्ताफल mix vaax मलम् ॥७।१६।६॥
एषैवाभव्यमनसि पतिता प्रविलीयते ।
eSA eva abhavya.manasi patitA pravilIyate |
उत्ताने मसृणादर्शे मुक्ताफलमिवामलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva amalam ||7|16|6||
.
1*eSA.this.f eva.only/indeed a.not.bhavya.manasi
patitA pravilIyate
uttAne masRNa.Adarze
muktAphalam iva amalam
.
#masRNa मसृण soft, smooth, tender, mild, bland.
*vlm.6. But when this advice falls in the soil of evil minds, it is choked up and lost in the end; as the purest pearl falls from the surface of a smooth mirror (or piece of glass).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
भव्ये तु शान्त.मनसि लगति अभ्येति अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati abhyeti a.vicyutim |
प्रविश्य अन्तर्.विचार.आख्याम् अर्चिः अर्कम् अणौ यथा ॥७।१६।७॥
pravizya antar.vicAra.AkhyAm arci: arkam aNau yathA ||7|16|7||
.
bhavye tu
zAnta.manasi lagati
abhyeti a.vicyutim
pravizya antar.vicAra.AkhyAm
artha.zata.an.artha=kAriNI
bhava.bhAriNI . x.
#bhavabhArin
*sv.8.9 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.9. First the seed ego, and then its branch of meity or mineness, produce the endless leaves of our desires; and their sense of selfishness, is productive of the burthensome fruits of our woe and misery.
9 First the seed ego, then its branches of me or my.ness produce the endless leaves of our desires. Their sense of selfishness produces the burdensome fruits of our sorrows and misery.
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति अनियमः हि अङ्ग दीर्घ.आयुषि अस्य कारणम् ॥७।१६।१०॥
bhavanti aniyama: hi aGga dIrgha.AyuSi asya kAraNam ||7|16|10||
.
evam.vidhA muni.zreSTha –
in this way, best of munis,
mUDhA: api cira.AyuSa: . even long.lived fools =
bhavanti
aniyama: hi aGga
dIrgha.AyuSi asya kAraNam . the cause of his longevity.
vidyAdhara.matha: puna:
prApta
Atma.Aspadam
o rAma =
muni.maNDala.maNDitam . x.
*sv.12.13 VASISTHA continued: O Râma, after this I returned to the place where the other sages had gathered in a conference.
*vlm.13. Having taken leave of the sagely bird, I repaired to the abode of the Vidyádhara, (in order to learn the truth of the story); and then returned to my place, which was graced by the assemblage of sages.
13. I took leave of the sagely bird and went to the home of the vidyAdhara spirit to learn the truth of the story, then returned to my place which was graced by the assembly of sages.
एतत् तव अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च एकादश इह हि गतानि महायुगानि ॥७।१६।१४॥
ca ekAdaza iha hi gatAni mahAyugAni ||7|16|14||
.
etat tava adya kathitam – now this has been told to you
balibhuk.kathA.uktam – this story of a raven
vidyAdhara.upazamanam laghu.bodhana.uttham
asmin bhuSuNDa.vihaga.indra.samAgame me
Jiva Das
FM7016 ABOUT BHUSHUNDA.QUAKE.EARTH 3.FB06 .z14
https://www.dropbox.com/s/xre32zjr0wfmcx0/fm7016%203.fb06%20About%20bhushuNDa%20.z14.docx?dl=0
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
oॐm
THE CROW BHUSHUNDA.QUAKE.EARTH said—
कथयत्येवमप्येवम् स विद्याधरनायकः । आसीत्संशान्तसंवित्तिः समाधिपरिणामवान् ॥७।१६।१॥
kathayati evam api evam sa* vidyAdhara.nAyaka: | AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn
.
as quickly as I can tell his tale
the gentleman.Magician became becalmed in his understanding
so that he entered samAdhi
.
1*kathay.relling.ati 1*evam.so 1*api.even/tho evam.so /
sa* vidyAdhara.nAyaka: | AsIt saMzAnta.saMvitti: x
samAdhi.pariNAmavAn
.
*vlm.p.1. *bhuzunda continued:—As I was speaking in this manner, the chief of the vidayadharas became unconscious of himself and fell into the trance of samAdhi.
प्रबोध्यमानो ऽपि मया भूयेभूयस्ततस्ततः ।
न पपात पुरोदृश्ये परम् निर्वाणमागतः ॥७।१६।२॥
prabodhyamAna: api mayA bhUya:bhUya: tata:tata: | na papAta pura:dRzye param nirvANam Agata:
.
tho he was shaken by me
again & again
yet
again and again
he did not see anything before him
having come to perfect Nirvaana
.
prabodhy*.amAna: api.even/tho 1*mayA.by.me bhUyas.bhUyas tatas.tatas | na papaata pura:dRzya.e param nirvANa.m aagata:
.
*vlm. ... notwithstanding my repeated attempts to awaken him from that state ...
however I attempted to awaken him
whatever way
however often
he would not fall.into what was seen before him
:
he had gone into the highest nirvANa
.
*vlm.p.2 Despite my repeated attempts to awaken him from that trance state, he did not open his eyes but remained wholly absorbed in his nirvANa trance.
स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् । केनचित् न अधिकेन अङ्ग यत्नेन अतिशय.एषिणा ॥७।१६।३॥
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn | kenacit na adhikena aGga yatnena atizaya.eSiNA
.
sa: prApa paramam sthAnam he reached the highest sthAna.Base
tAvan.mAtra.prabodhavAn corresponding to his awakening
kena.cit by whatever na.no adhika.excess/addition
aGga surely
yatnena with effort
atizaya.excessive.eSin.seeking.A with transcending the senses
.
*vlm.3. He attained the supreme and ultimate state, and became enlightened in his soul (by what I had instructed him); and made no other further attempt to know what he sought (The attempts to know God, besides sravana or attending to the lectures of the guru, are reflection, meditation etc.).
*vlm.p.3 He attained the supreme and ultimate state and became enlightened in his soul. He made no other further attempt to know what he sought.
*sv.1.3 When I said this to the celestial he entered into deep meditation. He attained the supreme state.
अत* उक्तम् मया राम यदि शुद्धे हि चेतसि ।
उपदेशः प्रसरति तैल.बिन्दुः इव अम्भसि ॥७।१६।४॥
ata* uktam mayA rAma yadi zuddhe hi cetasi | upadeza: prasarati taila.bindu: iva ambhasi
.
ata:
uktam mayA
so you have heard from me, rAma
:
yadi zuddhe hi cetasi if in pure Affectivity
upadeza: prasarati the Teaching proceeds
taila.bindu: iva ambhasi like a drop of oil in water...
#cetas
*vlm.4. (Here Vasishtha said to Ráma). It is therefore, Ráma, that I related this narrative to exemplify the effect of instruction in pure hearts, where it floats like a drop of oil on the surface of water: (i. e. where it does not sink down nor is lost).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
न "अहम्".इति अस्ति ते न अन्तर् मा एनम् भावय शान्तये ।
एतावत् उपदेश.उक्तिः परमा न इतरा अस्ति हि ॥७।१६।५॥
na "aham".iti asti te na antar mA enam bhAvaya zAntaye | etAvat upadeza.ukti: paramA na itarA asti hi
.
na "aham".ity asti te na antar there is no "I" in you –not within..
mA enam bhAvaya zAntaye don't think of it & be at peace:
etAvad upadeza.ukti: than such words of instruction
paramA na itarA asti hi no other teaching is so high
.
*vlm.5. This instruction consists in forgetting the existence of the ego in the Supreme spirit, this is the best advice and there is no other like this; and this is calculated to give peace and comfort to your soul.
*vlm.5 This instruction consists in forgetting the existence of individual ego in the Supreme Spirit. This is the best advice and there is nothing else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
*VA “there is no I” understanding so inside
brings peace
This teaching is supreme, there is no other.
nAham.ity.asti te na.antar.mA.enaM bhAvaya
zAntaye confused by
double negation.
एषैवाभव्यमनसि पतिता प्रविलीयते ।
उत्ताने मसृणादर्शे मुक्ताफलमिवामलम् ॥७।१६।६॥
eSA eva abhavya.manasi patitA pravilIyate | uttAne masRNa.Adarze muktAphalam iva amalam
.
1*eSA.this.f eva.only/indeed a.not.bhavya.manasi
patitA pravilIyate
uttAne masRNa.Adarze
muktAphalam iva amalam
.
#masRNa मसृण soft, smooth, tender, mild, bland.
*vlm.6. But when this advice falls in the soil of evil minds, it is choked up and lost in the end; as the purest pearl falls from the surface of a smooth mirror (or piece of glass).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified heart, it expands in that intelligence. It does not stay in the unqualified heart.
भव्ये तु शान्त.मनसि लगति अभ्येति अ.विच्युतिम् ।
bhavye tu zAnta.manasi lagati abhyeti a.vicyutim |
प्रविश्य अन्तर्.विचार.आख्याम् अर्चिः अर्कम् अणौ यथा ॥७।१६।७॥
pravizya antar.vicAra.AkhyAm arci: arkam aNau yathA ||7|16|7||
.
bhavye tu
zAnta.manasi lagati
abhyeti a.vicyutim
pravizya antar.vicAra.AkhyAm
arci: arkamaNau yathA x.
*vlm.7. But good advice sticks fast in the calm minds of the virtuous, and it enters into their reasoning souls; as the sunlight enters and shines in the sunstone.
अहम्.भावनम् एव उच्चैः बीजम् दुःख.आख्य.शाल्मलैः । मम इदम् तद्वद्.आदि इति शाखाप्रसर.कारणम् ॥७।१६।८॥
aham.bhAvanam eva uccai: bIjam du:kha.Akhya.zAlmalai: | mama idam tadvad.Adi iti zAkhAprasara.kAraNam
.
aham.bhAvanam eva uccais x
bIjam x
du:kha.Akhya.zAlmalai: x
mama idam x
tad.vad.Adi x
iti zAkhA.prasara.kAraNam such stuff is
#ahambhAva + .na
#zAlmala silk.cotton or sow.silk tree
#tadvadAdIti
#zAkhA.prasara.kAraNam
*sv.8.9.10 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.8. Egoism is verily the seed of all worldly misery, as the seed of the thorny simul tree grows only prickles on earth; so is meity or the thought that this is mine, the out stretching branch of this tree.
*vlm.8 Egoism is truly the seed of all worldly misery. The seed of the thorny silk tree grows only prickles on earth. In the same way, the thought that "this is mine"is the out stretching branch of this thorny tree.
ahambhAva, the "I"feeling,
#sR to flow .> #prasR .> #prasara प्रसर pra.sara .m.. (ifc. f. A) forth flowing • "The force that through the green tube drives the flower." –Dylan Thomas. • Evolution. •• In y7016.008, #ahambhAvana "I"feeling is said to be the zAkhA.prasara.kAraNam, the cause of branches growing. • going forwards, progress(ion) • spreading, extension, diffusion • range (of the eye) • a stream, flood • #prasarA .f.. Paederia Foetida, Skunk Vine http://aquat1.ifas.ufl.edu/paefoe.html • .n.. (in music) a Royal Progress. • #prasarayuta .adj.. extensive (as a forest) R.
अहम्.आदौ मम इति.अन्तः तत* इच्छा प्रवर्तते । इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
aham.Adau mama iti.anta: tata* icchA pravartate | idam artha.zata.anartha=kAriNI bhava.bhAriNI
.
aham.Adau mama iti.antas as "I" & then as "mine"
tata: icchA pravartate thus Desire emerges +
idam
artha.zata.an.artha=kAriNI
bhava.bhAriNI x.
#bhavabhArin
*sv.8.9 From the egosense arises the notion 'This is mine' and this expands into the world.appearance.")
*vlm.9. First the seed ego, and then its branch of meity or mineness, produce the endless leaves of our desires; and their sense of selfishness, is productive of the burthensome fruits of our woe and misery.
9 First the seed ego, then its branches of me or my.ness produce the endless leaves of our desires. Their sense of selfishness produces the burdensome fruits of our sorrows and misery.
एवम्.विधा* मुनि.श्रेष्ठ मूढा* अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्ति अनियमः हि अङ्ग दीर्घ.आयुषि अस्य कारणम् ॥७।१६।१०॥
bhavanti aniyama: hi aGga dIrgha.AyuSi asya kAraNam ||7|16|10||
.
evam.vidhA muni.zreSTha
in this way, best of munis,
mUDhA: api cira.AyuSa: even long.lived fools
bhavanti
aniyama: hi aGga
dIrgha.AyuSi asya kAraNam the cause of his longevity.
RSyamUka* iva ambuda: x
.
*vlm. It is said that the clouds never roar when they rove over this hill.
*vlm.p.12.vasiShTha said:—The chief of the birds of air spoke to me this way on the summit of Sumeru Mountain. Then he held his silence like the mute clouds on the top of Rishyasringa chain.
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
.
aham ApRcchyam tam siddham
vidyAdhara.matha: puna:
prApta
Atma.Aspadam
o rAma
muni.maNDala.maNDitam x.
*sv.12.13 VASISTHA continued: O Râma, after this I returned to the place where the other sages had gathered in a conference.
*vlm.13. Having taken leave of the sagely bird, I repaired to the abode of the Vidyádhara, (in order to learn the truth of the story); and then returned to my place, which was graced by the assemblage of sages.
13. I took leave of the sagely bird and went to the home of the vidyAdhara spirit to learn the truth of the story, then returned to my place which was graced by the assembly of sages.
एतत् तव अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च एकादश इह हि गतानि महायुगानि ॥७।१६।१४॥
ca ekAdaza iha hi gatAni mahAyugAni ||7|16|14||
.
etat tava adya kathitam now this has been told to you
balibhuk.kathA.uktam this story of a raven
vidyAdhara.upazamanam laghu.bodhana.uttham
asmin bhuSuNDa.vihaga.indra.samAgame me
ca ekAdaza iha hi gatAni mahAyugAni x.
*sv.14 Thus have I narrated to you the story of the celestial's easy emancipation. Since I heard this from the lips of Bhusunda eleven world.cycles have passed.
*vlm.14. I have thus related to you, O Ráma, the narration of the veteran bird, and the sedateness which was attained by the Vidyádhara with little pain and knowledge. It is now the lapse of the long period of eleven great Yugas, since my said interview with Bhusunda the veteran chief of the feathered tribe.
*vlm.14 I have told you, O #rAma, the story of the ancient bird and the calmness attained by the vidyAdhara with little pain and knowledge. Eleven great yuga.s have elapsed since my conversation with
#bhuj .> #balibhuj mfn. devouring oblations • enjoying offerings (said of gods); .m.. a crow KSS., {FM.7.16.14 a Raven (a ravenous crow).