fm5088 2.je15 Quitfire's REPOSE .z16

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Jun 15, 2017, 9:39:29 PM6/15/17

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fm5088 2.je15 Quitfire's REPOSE .z16

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Oॐm

~sv. Thus have I told, O RAma, the auspicious story of the sage Vitahavya. Reflect over it. Whatever I have said to you and whatever I shall say to you now is born of direct perception, direct experience and deep contemplation.

~sv. Meditate upon this, O RAma, and attain wisdom. Liberation is attained only by wisdom or self-knowledge. Only through such wisdom does one go beyond sorrow, destroy ignorance and attain perfection.

~sv. What has been described as Vitahavya is only a notion in our mind; so am I and so are you. All these senses and the whole world are nothing but the mind. What else can the world be, O RAma?

_vIta.havya' s REPOSE

vasiSTha said—

प्राप्य संसृतिसीमान्तं दुःखाब्धेः पारमागतः ।

prApya saMsRti-sImAntam du:kha.abdhe: pArama.Agata: |

वीतहव्यः शशामैवमपुनर्मनने मुनिः ॥१॥

vItahavya: zazAma_evam_a.punar-manane muni: ||5|88|1

vItahavya Quitfire came to peace

no more mentating, the muni reached the other shore of saMsAra

out from a sea of sorrow

he came to the Supreme

~m. ... All thinking has totally subsided. ~vlm. After vItahavya bad passed beyond the bounds of nature, and crossed over this ocean of misery; he pacified also the fluctuations of his mind.

*jd. - वीतहव्यः शशाम एवम् So _vIta.havya came to peace. अपुनर्-मनने मुनिः When not-again mentating, the Muni प्राप्य संसृति-सीमान्तम् having reached the bounds of saMsAra दुःख-अब्धेः from a sea of sorrow पारम-आगतः was come to the Supreme.

तस्मिंस्_तथा_उपशान्ते हि परां निर्वृतिम्_आगते ।

tasmin_tathA_upazAnte hi parAm nirvRtim_Agate |

पयःकण_ इव_अम्भोधौ स्वे पदे परिणामिनि ॥५।८८।२॥

paya:-kaNa_ iva_ambhodhau sve pade pariNAmini ||2||

tasmin tathA - there, thus =

upazAnte hi - being in his quietude =

parAm nirvRtim – to perfect

Agate having come

paya:-kaNa: ||-kaNe|| iva

ambhodhau in the ocean

sve pade pariNAmini x

apazAnte - thru his disquietude =

nirvRti

payas

parinAmin ||pun?||

~vlm.2. Being thus becalmed, and brought to the state of perfect inertness; he was absorbed in his ultimate supineness, as a drop of rain water and the particles of waves, mix in the main ocean.

~m.2-6 He merged into consciousness like a drop of water in sea. Then his body withered like lotus in water. Then the bird of life left the nest of his body. All the five elements in his body merged in their respective universal pools. His skeleton lay on the ground. His consciousness entered the universal consciousness. All the seven dhatus, like blood etc, merged in the universal dhatus. Thus each one entered their universal pools.

#vR -> #vRti - surrounding, covering • a hedge -> #nirvRti - in mbh.&c. every sort of "bliss" • in #kADambarI, extinction (a lamp running.out.of oil). • Without a #vRti.

तथैव तिष्ठन्निःस्पन्द: स कायो म्लानिमाययौ ।

tathA_eva tiSThan_ni:spanda: sa_ kAya: mlAnim_Ayayau |

अन्तर्विरसतां प्राप्य मार्गशीर्षान्त-पद्मवत् ॥५।८८।३॥

antar_virasatAm prApya mArga-zIrSa-anta-padmavat ||3||

tathA eva - thusever =

tiSThan ni:spanda: - resting motionless =

sa: kAya: mlAnim Ayayau - the kAya.Body unto decay came =

antar virasatAm prApya – within, taste/sap=lessness having.got =

mArgazIrSa-anta-padma-vat - like a lotus in November, under the Deer.head Moon.

~vlm.3. Sitting continually in his torpid state; his body became thin and lean, without its food and functions, and it decayed fastly like the fading lotus in winter, without the supply of its proper moisture of water.

म्लै #mlai -> #mlAni: - f. withering, fading, decay, languishing, perishing • depression, melancholy, sadness • disappearance • foulness, filth • blackness ib. • vileness, meanness —y3019.016

*jd. - tathA eva - thusever = tiSThan ni:spanda: - resting motionless = sa: kAya: mlAnim Ayayau - the kAya.Body unto decay came = antar virasatAm prApya – within, taste/sap=lessness having.got = mArgazIrSa-anta-padma-vat - like a lotus in November, under the Deer.head Moon.

तस्य देह-द्रुमान्तःस्थं त्यक्त्वा हृन्_नीडमाययु: ।

tasya deha-druma-anta:stham tyaktvA hRt-nIDam_Ayayu: |

प्रोड्डीय विहगायन्तो यन्त्रोन्मुक्ता_ इवासव: ॥५।८८।४॥

proDDIya vihaga-Ayanta:_ yantra-unmuktA:_ iva_asava: ||4||

tasya deha.druma-anta:stham - his body.tree-inner.set =

tyaktvA having forsaken =

hRt-nIDam_Ayayu: - they came to the Heart-nest =

proDDIya - having flown out =

vihaga-Ayanta: - x =

yantra-unmuktA: iva_asava: - x.

proDDIya - x =

vihaga-Ayanta: - x =

yantra-unmuktA: iva_asava: - x.

~AB. ... vihaga.vad_AcAranta: ... yantrebhya unmuktA: zilA iva ||

~vlm.4. His vital breaths fled from the tree of his body, (i.e. from his lungs and arteries), and entered into the cavity of the heart, like birds let loose from the net, and flying to their nests: (concentration of vital airs into the heart).

डी #DI -> #uDDI -> #proDDI - ind. p. #proDDIya, proDDIna - to fly up, fly away • -adj.- having flown up or away +

अस् #as -> #asu - "As a masculine noun, breath, spiritual life • in the plural, the exoteric five vital breaths of the body or pranas. Nearly all archaic languages have the same word for both breath and wind or air and spirit, such as the Greek pneuma and the Latin spiritus. " Theo. Encyc. - y1027.022

भूतेष्वेव प्रतिष्ठानि भूतानि सकलान्यलम् ।

bhUteSv_eva pratiSThAni bhUtAni sakalAni_alam |

मांसास्थि-यन्त्र-देहस्तु वनावनित-लेऽवसत् ॥५।८८।५॥

mAMsa-asthi-yantra-deha:_tu vana.avani-tale_avasat ||5||

bhUteSu eva pratiSThAni - x =

bhUtAni sakalAni alam - the beings all enough =

mAMsa-asthi-yantra-dehas tu - x =

vana-avani-tale avasat - x.

~vlm.5. His corporeal body which was composed of flesh and bones and the organs of sense, remained of course beneath the shady branches of the woodland retreat; but his spirit roved beyond the bounds of the elemental worlds above.

चिदर्णव-प्रतिष्ठा चिद्धातवो धातुषु स्थिता: ।

cid.arNava-pratiSThA cid.dhAtavo dhAtuSu sthitA: |

स्वे स्वरूपे स्थितं सर्वं मुनावुपशमं गते ॥५।८८।६॥

sve svarUpe sthitam sarvam munau_ upazamam gate ||6||

cid.arNava-pratiSThA - Consciousness.ocean-absorbed =

cid.dhAtavo dhAtuSu sthitA: - x =

sve svarUpe sthitam sarvam - x =

munau_upazamam gate - x.

~vlm.6. His individual intellect, was absorbed in the ocean of the Universal Intellect; as the particles of metallic substances are fused together in the same metal. So the soul of the sage found its rest in its intrinsic nature of the supreme soul.

एषा ते कथिता राम विचार-शत-शालिनी ।

eSA te kathitA rAma vicArazatazAlinI |

विश्रान्तिर्वीतहव्यस्य प्रज्ञयैनां विवेचय ॥५।८८।७॥

vizrAntir_vItahavyasya prajJayA_enAm vivecaya ||7||

eSA te kathitA - this tale has been told to you =

rAma =

vicAra-zata-zAlinI - with a hundred ways of enquiry +

vizrAnti: vItahavyasya - the repose of Quitfire =

prajJayA_enAm vivecaya – study it with intelligence.

~vlm. ... all this is full of instruction, and you must consider well the hidden meaning which is contained therein.

~m. With proper inquiry, perceive the cosmic and furadamental nature of Self and ascend to that essence.

एवं.प्रकारया चार्व्या स्व.विचारणआ_इद्धया ।

evam.prakArayA cArvyA sva.vicAraNayA_iddhayA |

तत्त्वम्_आलोक्य तत्_सारम्_आतिष्ठ_उत्तिष्ठ राघव ॥५।८८।८॥

tattvam_Alokya tat.sAram_A.tiSTha_ut.ttiSTha rAghava ||8||

evam.prakArayA cArvyA - x =

sva.vicAraNayA_iddhayA - x +

tattvam_Alokya tat.sAram - x =

A.tiSTha_ut.ttiSTha - x, =

rAghava.

~vlm.8. And know, O Ráma, that by your good gifts of these things, and perfections, you will be able to attain to that state of beatitude.

~m. Whatever I have told you, telling you and will tell you is what I have seen and experienced. I am a 'Chiranjeevi' (an immortal) and knower of all the three times. You also adopt the same perception and acquire knowledge. Only from knowledge can one attain liberation. With knowledge you will be delivered of grief and all ignorance will subside. Only through knowledge can the perfect state be attained.

यदेतदखिलं राम भवते वर्णितं मया ।

yat_etat_akhilam rAma bhavate varNitam mayA |

यदिदं वर्णयाम्यद्य वर्णयिष्यामि यच्च वा ॥५।८८।९॥

yat_idam varNayAmi_adya varNayiSyAmi yat_ca vA ||9||

9-12

all this, rAma, which has been told by me,

this which I tell today

or which I will come to tell...

I have seen the three times of eternity during a sufficiently long lifetime,

all this has been studied by me

and seen by me

and all of it myself,

all that,

having come to this very pure vision,

clever man,

--having attained perfect Wisdom--

for it is thru Wisdom that Freedom is got,

thru Wisdom one goes to sorrowlessness,

thru Wisdom there is erosion of un.Wisdom,

only thru Wisdom is there perfect attainment,

and not thru anything else, in fact.

yat_etat_akhilam

rAma

bhavate

all this

rAma

which has been told by me

varNitam mayA

that which I tell now

yat_idam varNayAmi_adya

varNayiSyAmi yat_ca vA

as well as what I am going to tell

~vlm.9. Consider well, O Ráma! all that I have told you already, and what I will at present and in future expound to you.

त्रिकाल-दर्शिना नित्यम् चिरम् च किल जीवता ।

trikAladarzinA nityam ciram ca kila jIvatA |

विचारितम् च दृष्टम् च मया तदखिलम् स्वयम् ॥५।८८।१०॥

vicAritam ca dRSTam ca mayA tad_akhilam svayam ||10||

trikAla-darzinA nityam - x =

ciram ca kila jIvatA - x +

vicAritam ca dRSTam ca - x =

mayA tad_akhilam svayam - x.

~vlm.10. As I have myself known and well considered all these things in my long life, and by my experience of the past, and my knowledge of present and future events, so will you be also. (i.e. As he was a sage by his long experience, and a seer by his prescience).

~m.7-12 O Rama, I have now narrated all about Vitahavya's repose (in Brahman). Now you should muse about it. With proper inquiry, perceive the cosmic and furadamental nature of Self and ascend to that essence. Whatever I have told you, telling you and will tell you is what I have seen and experienced. I am a 'Chiranjeevi' (an immortal) and knower of all the three times. You also adopt the same perception and acquire knowledge. Only from knowledge can one attain liberation. With knowledge you will be delivered of grief and all ignorance will subside. Only through knowledge can the perfect state be attained.

तद्_एताम्_अमलम् दृष्टिम्_अवलम्ब्य महामते ।

tat_etAm_amalam dRSTim_avalambya mahAmate |

ज्ञानम्_आसादय परम् ज्ञानान्_मुक्तिर्हि लभ्यते ॥५।८८।११॥

jJAnam_AsAdaya param jJAnAn_muktir_hi labhyate ||11||

tat - x =

etAm_amalam dRSTim - x =

avalambya - x =

mahAmate - x =

jJAnam_AsAdaya param jJAnAn_muktir_hi labhyate - x.

~vlm.11. Therefore have the clear sight or clairvoyance of the sage, as I have shown to you, and know that it is by means of your transcendental knowledge alone, that you can have your emancipation in both worlds. (i.e. Perfect liberation in the present life, ensures the freedom of the next; and bondage in this state, leads to perpetual bondage in future).

ज्ञानान्_निर्दुःखताम्_एति ज्ञानाअ_अज्ञान-संक्षय: ।

jJAnAn_nirdu:khatAm_eti jJAnAd_a.jJAna-saMkSaya: |

ज्ञानादेव परा सिद्धिर्_न_अन्यस्माद्_राम वस्तुत: ॥५।८८।१२॥

jJAnAd_eva parA siddhir_na_anyasmAd_rAma vastuta: ||12||

jJAnAn_nirdu:khatAm_eti

thru Wisdom one goes to sorrowlessness

jJAnAd_a.jJAna-saMkSaya: thru Wisdom there is erosion of un.Wisdom

jJAnAd_eva parA siddhi: only thru Wisdom is the perfect attainment

na_anyasmAd_rAma vastuta:

not thru anything else, in fact.

~vwv.1659.y5.88.12. One arrives at the state of painlessness (or absence of sorrow) on account of Knowledge. There is complete destruction of ignorance on account of Knowledge. RAma! The highest fulfilment arises only from Knowledge, not from another thing, actually.

~vlm.12. The light of knowledge dispels the darkness of ignorance, and destroys the mist of false fears and woes; and knowledge alone is the cause of that consummation, which nothing else can bring about.

ज्ञानेन सकलाम्_आशाम् विनिकृत्य समन्तत: ।

jJAnena sakalAm_AzAm vi.nikRtya samantata: |

शातित-अशेष-चित्त-अद्रिर्_वीतहव्यो मुनईश्वर: ॥५।८८।१३॥

zAtita-azeSa-citta-adrir_vItahavyo munIzvara: ||13||

jJAnena sakalAm_AzAm - x =

vi.nikRtya samantata: - x +

zAtita-azeSa-citta-adri: - x =

vItahavyo munIzvara: - x.

~vlm.13. See how the sage vItahavya destroyed all his desires, by means of his knowledge; and how he cleared the mountain of his mind, from all its poisonous plants of worldliness.

~m.13-16 . With knowledge alone Vitahavya razed to the ground the mountain of mind. All desires have been made powerless. He could conceive all this world in his heart and experienced it as simple phenomenon. Vitahavya is mind alone. The 'I ness' of mind is senses. Mind is world as whole. What else and who else is all this? Vitahavya achieved the Absolute with all the blemishes like attachment cast away, all the impurities washed off, abandoning gross and subtle bodies, and delivered of all grief.

vIतहव्य-आत्मिका संवित्.सम्.कल्प-जगति_इति सा ।

vItahavya-AtmikA samvit-saMkalpa-jagatI_iti sA |

अनुभूतवती दृश्यम्_इदम्_एव तज्.जगत् ॥५।८८।१४॥

anubhUtavatI dRzyam_idam_eva tat.jagat ||14||

vItahavya-AtmikA - x =

samvit-saMkalpa-jagatI_iti sA - x +

anubhUtavatI dRzyam idam_eva tat.jagat - x.

~vlm.14. Again his conscious knowledge or clairvoyance of other spheres, led the seer to penetrate into the solar orb of his desire on the wings of his rays; and thence return (by his reminiscence) to redeem his buried body from cave of earth. (So the soul of Jesus ascended to heaven after his crucifixion, and returned to redeem his dead and buried body from the grave after three days. It is also recorded of many Yogis to revivify their bodies, as it is predicted in the holy writ, of the resurrection of all dead bodies on the last day of judgment or Quiámat, when the rotten bones will stand up (quama), at the sound of the last trumpet of the Angel. This sort of resurrection is analogous to the daily resuscitation (jágara or waking) of animal bodies, after their susupta and swapna or sleeping and waking states of every body. But the relinquishment and reanimation of the body, was a voluntary act of the Yogi and entirely dependant on his free will and option. Hence the modern Yogis and Jugis,

are known to bury their dead bodies, and not to burn them like Hindus. And all this depends on the knowledge of yoga philosophy as it is said here in the text).

वीतहव्यो मनो.मात्रम् मनो_अहम्.त्वम्_इव_ऐन्द्रिय: ।

vItahavya: manas.mAtram manas.ahamtvam_iva_aindriya: |

मनो जगद्_इदम् कृत्स्नम्_अन्यता-अन्.अन्यते तु के ॥५।८८।१५॥

manas_ jagat_idam kRtsnam_anyatA-an.anyate tu ke ||15||

vItahavya: x

manas.mAtram manas.ahamtvam_iva x

aindriya: x

manas_ jagat_idam kRtsnam x

anyatA-an.anyate -

both otherness and unotherness

tu ke - x.

~vlm.15. This sage was the personification of the mind, and it is the mind which is personified in the sensible or visible forms of I, thou, he and this other. (Because the mind being the essential part of man makes his personality, and not the body which is but an appendage to the mind). The mind is also this world which consists in it, and without which it is not known to subsist. (The mind makes the world and is identified with it, wherefore Brahmá the mind of God, is represented as the maker and identic with the world).

अधिगत-परमार्थ: क्षीण-राग.आदि-दोष: सकल-मल-विकार-उपाधि-सङ्गाद्य्_अपेत: ।

adhigata-paramArtha: kSINa-rAga.Adi-doSa: sakala-mala-vikAra-upAdhi-saGga.Ady-apeta: |

चिरम्_अनुसृतम_अन्त: स्वम् स्वभावम् विवेकी पदम्_अमलम्_अनन्तम् प्राप्तवान्शान्तशोक: ॥५।८८।१६॥

ciram_anusRtama_anta: svam svabhAvam vivekI padam_amalam_anantam prAptavAnzAntazoka: ||16||

adhigata-paramArtha: - x =

kSINa-rAga.Adi-doSa: - x =

sakala-mala-vikAra-upAdhi-saGga.Ady-apeta: - x +

ciram_anusRtama_anta: svam svabhAvam - x =

vivekI padam_amalam_anantam prAptavAn zAnta-zoka: ||16||

~vlm.16. By knowing this transcendent truth, and being freed from the faults of passions and feelings, and far removed from the foibles and frailties of the world; the silent sage followed the dictates of his mind, and attained thereby the endless blissfulness of his soul:—the summum bonum of human life.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

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fm5088 2.je15 Quitfire's REPOSE .z16.docx

Jiva Das

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Jun 14, 2021, 7:40:20 AM6/14/21

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FM5088 QUITFIRE'S REPOSE 2.je15 .z16

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oॐm

FM.5.88

QUITFIRE'S REPOSE

VASISHTHA said—

प्राप्य संसृति.सीमान्तम् दुःख.अब्धेः पारम.आगतः ।

prApya saMsRti.sImAntam du:kha.abdhe: pArama.Agata: |

वीतहव्यः शशाम_एवम् अपुनर्.मनने मुनिः ॥५।८८।१॥

vItahavya: zazAma_evam a.punar.manane muni: ||5|88|1||

Vîtahavya.Quitfire came to peace

no more mentating, the Muni reached the other shore of Samsaara.Sea

out from that sea of sorrow

he came to the Supreme

*prApya saMsRti.sImAntam having reached the bounds of Samsára du:kha.abdhe: pArama.Agata: from the ocean of misery come to the absolute vItahavya: zazAma_evam Quitfire quieted a.punar.manane muni: no further mentation for the Muni

*Murty. ... All thinking has totally subsided.

*VLMitra.. After vItahavya bad passed beyond the bounds of nature, and crossed over this ocean of misery; he pacified also the fluctuations of his mind.

तस्मिन् तथा_उपशान्ते हि पराम् निर्वृतिम् आगते ।

tasmin tathA_upazAnte hi parAm nirvRtim Agate |

पयःकण* इव_अम्भोधौ स्वे पदे परिणामिनि ॥५।८८।२॥

paya:kaNa* iva_ambhodhau sve pade pariNAmini ||5|88|2||

tasmin tathA . there, thus upazAnte hi being in his quietude parAm nirvRtim to the perfect nirvRti condition of Nirvána Agate having come + paya:.kaNa: iva like a waterdrop ambhodhau in the ocean

sve pade pariNAmini

upazAnte . thru his disquietude =

nirvRti

payas

parinAmin |pun?||

*VLMitra.2. Being thus becalmed, and brought to the state of perfect inertness; he was absorbed in his ultimate supineness, as a drop of rain water and the particles of waves, mix in the main ocean.

*Murty.2.6 He merged into consciousness like a drop of water in sea. Then his body withered like lotus in water. Then the bird of life left the nest of his body. All the five elements in his body merged in their respective universal pools. His skeleton lay on the ground. His consciousness entered the universal consciousness. All the seven dhatus, like blood etc, merged in the universal dhatus. Thus each one entered their universal pools.

#vR . #vRti . surrounding, covering • a hedge . #nirvRti . in mbh.&c. every sort of "bliss" • in #kADambarI, extinction (a lamp running.out.of oil). • Without a #vRti.

तथा_एव तिष्ठन्_निःस्पन्दः स* कायो म्लानिम् आययौ ।

tathA_eva tiSThan_ni:spanda: sa* kAya:_mlAnim Ayayau |

अन्तर् विरसताम् प्राप्य मार्ग.शीर्ष.अन्त.पद्मवत् ॥५।८८।३॥

antar_virasatAm prApya mArga.zIrSa.anta.padmavat ||5|88|3||

thusever

resting motionless

his body entered its decay

having gone.dry

like a November lotus under the Deer.head Moon

*VLMitra.3. Sitting continually in his torpid state; his body became thin and lean, without its food and functions, and it decayed fastly like the fading lotus in winter, without the supply of its proper moisture of water.

म्लै #mlai . #mlAni: . f. withering, fading, decay, languishing, perishing • depression, melancholy, sadness • disappearance • foulness, filth • blackness ib. • vileness, meanness —y3019.016

*jd. . tathA eva . thusever = tiSThan ni:spanda: . resting motionless = sa: kAya: mlAnim Ayayau . the kAya.Body unto decay came = antar virasatAm prApya – within, taste/sap=lessness having.got = mArgazIrSa.anta.padma.vat . like a lotus in November, under the Deer.head Moon.

तस्य देह.द्रुम.अन्तःस्थम् त्यक्त्वा हृन्.नीडम् आययुः ।

tasya deha.druma.anta:stham tyaktvA hRt.nIDam Ayayu: |

प्रोड्डीय विहग.आयन्तो यन्त्र.उन्मुक्ता* इव_असवः ॥५।८८।४॥

proDDIya vihaga.Ayanta:_yantra.unmuktA* iva_asava: ||5|88|4||

tasya. deha.druma.anta:stha.m

his body.tree.inner.set =

tyaktvA.

having forsaken =

hRt.nIDa.m Ayayu.:

they came to the Heart.nest =

proDDIya.

having flown out =

vihaga.Ayanta: . =

yantra.unmukta.A: iva

asu.ava:

*ABComm. ... vihaga.vad_AcAranta: ... yantrebhya unmuktA: zilA iva ||5|88|

*VLMitra.4. His vital breaths fled from the tree of his body, (i.e. from his lungs and arteries), and entered into the cavity of the heart, like birds let loose from the net, and flying to their nests: (concentration of vital airs into the heart).

डी #DI . #uDDI . #proDDI . ind. p. #proDDIya, proDDIna . to fly up, fly away • .adj.. having flown up or away +

अस् #as . #asu . "As a masculine noun, breath, spiritual life • in the plural, the exoteric five vital breaths of the body or pranas. Nearly all archaic languages have the same word for both breath and wind or air and spirit, such as the Greek pneuma and the Latin spiritus. " Theo. Encyc. . y1027.022

भूतेष्व्_एव प्रतिष्ठानि भूतानि सकलान्य्_अलम् ।

bhUteSu_eva pratiSThAni bhUtAni sakalAni_alam |

मांस.अस्थि.यन्त्र.देहस्_तु वन.अवनि.तले ऽवसत् ॥५।८८।५॥

mAMsa.asthi.yantra.deha:_tu vana.avani.tale_avasat ||5|88|5||

bhUta.eSu eva pratiSTha.Ani . =

bhUta.Ani sakala.Ani alam . the beings all enough =

mAMsa.asthi.yantra.deha.: tu . =

vana.avani.tala.e avasat.dwelt/resided

*VLMitra.5. His corporeal body which was composed of flesh and bones and the organs of sense, remained of course beneath the shady branches of the woodland retreat; but his spirit roved beyond the bounds of the elemental worlds above.

*Murty. His skeleton lay on the ground. His consciousness entered the universal consciousness. All the seven dhatus, like blood etc, merged in the universal dhatus. Thus each one entered their universal pools.

चिदर्णव.प्रतिष्ठा चिद्धातवो धातुषु स्थिताः ।

cit.arNava.pratiSThA cit.dhAtava:_dhAtuSu sthitA: |

स्वे स्वरूपे स्थितम् सर्वम् मुनाव्_उपशमम् गते ॥५।८८।६॥

sve svarUpe sthitam sarvam munau_upazamam gate ||5|88|6||

cit.Consciousness.arNava.sea/ocean.pratiSThA.foundation/foothold.A

thz cit.Consciousness.dhAtu.roots.ava:

dhAtu.root.Su sthita.existent/situate.A:

in/when sva.Ur.own.e svarUpa.nature/own.form.e

thm sthita.existent/situate.m sarva.all/every.m

muni.silent Muni.au upazama.*upashama.Quietude.m gata.hvg.gone.e

*VLMitra.6. His individual intellect, was absorbed in the ocean of the Universal Intellect; as the particles of metallic substances are fused together in the same metal. So the soul of the sage found its rest in its intrinsic nature of the supreme soul.

*Murty. His consciousness entered the universal consciousness. All the seven dhatus, like blood etc, merged in the universal dhatus. Thus each one entered their universal pools.

* cit.Consciousness.arNava.sea/ocean.pratiSThA.foundation/foothold.A . thz cit.Consciousness.dhAtu.roots.ava:

dhAtu.root.Su sthita.existent/situate.A: . in/when sva.Ur.own.e svarUpa.nature/own.form.e . thm sthita.existent/situate.m sarva.all/every.m . muni.silent Muni.au upazama.*upashama.Quietude.m gata.having.gone.e

एषा ते कथिता राम विचार.शत.शालिनी ।

eSA te kathitA rAma vicAra.zata.zAlinI |

विश्रान्तिर् वीतहव्यस्य प्रज्ञया_एनाम् विवेचय ॥५।८८।७॥

vizrAntir_vItahavyasya prajJayA_enAm vivecaya ||5|88|7||

eSA te kathitA . this tale has been told to you =

rAma =

vicAra.zata.zAlinI . with a hundred ways of enquiry +

vizrAnti: vItahavyasya . the repose of Quitfire =

prajJayA_enAm vivecaya – study it with intelligence.

*VLMitra. ... all this is full of instruction, and you must consider well the hidden meaning which is contained therein.

*Murty. With proper inquiry, perceive the cosmic and furadamental nature of Self and ascend to that essence.

एवम्.प्रकारया चार्व्या स्व.विचारणया_इद्धया ।

evam.prakArayA cArvyA sva.vicAraNayA_iddhayA |

तत्त्वम् आलोक्य तत्.सारम् आतिष्ठ_उत्त्तिष्ठ राघव ॥५।८८।८॥

tattvam Alokya tat.sAram A.tiSTha_ut.ttiSTha rAghava ||5|88|8||

evam.prakArayA cArvyA sva.vicAraNayA_iddhayA + tattvam Alokya tat.sAram A.tiSTha_ut.ttiSTha, Râghava

*VLMitra.8. And know, O Ráma, that by your good gifts of these things, and perfections, you will be able to attain to that state of beatitude.

*Murty. Whatever I have told you, telling you and will tell you is what I have seen and experienced. I am a 'Chiranjeevi' (an immortal) and knower of all the three times. You also adopt the same perception and acquire knowledge. Only from knowledge can one attain liberation. With knowledge you will be delivered of grief and all ignorance will subside. Only through knowledge can the perfect state be attained.

यद् एतद् अखिलम् राम भवते वर्णितम् मया ।

yat_etat_akhilam rAma bhavate varNitam mayA |

यद् इदम् वर्णयाम्य्_अद्य वर्णयिष्यामि यच् च वा ॥५।८८।९॥

yat_idam varNayAmi_adya varNayiSyAmi yat_ca vA ||5|88|9||

9.12

all this, rAma, which has been told by me,

this which I tell today

or which I will come to tell...

I have seen the three times of eternity during a sufficiently long lifetime,

all this has been studied by me

and seen by me

and all of it myself,

all that,

having come to this very pure vision,

clever man,

..having attained perfect Wisdom..

for it is thru Wisdom that Freedom is got,

thru Wisdom one goes to sorrowlessness,

thru Wisdom there is erosion of un.Wisdom,

only thru Wisdom is there perfect attainment,

and not thru anything else, in fact.

yat_etat_akhilam

rAma

bhavate

all this

rAma

which has been told by me

varNitam mayA

that which I tell now

yat_idam varNayAmi_adya

varNayiSyAmi yat_ca vA

as well as what I am going to tell

*VLMitra.9. Consider well, O Ráma! all that I have told you already, and what I will at present and in future expound to you.

त्रिकाल.दर्शिना नित्यम् चिरम् च किल जीवता ।

trikAla.darzinA nityam ciram ca kila jIvatA |

विचारितम् च दृष्टम् च मया तद् अखिलम् स्वयम् ॥५।८८।१०॥

vicAritam ca dRSTam ca mayA tat_akhilam svayam ||5|88|10||

trikAla.three.times.darzi.nA nityam.ever/always.

ciram.for.long. ca.and.too . kila.clearly jIvatA.state.of.life/living

vicArita.having.inquired/studied.m ca.and.too . dRSTa.seen.m ca.and.too .

mayA.by.me. tat.That akhilam.totally.wholly. svayam.itself

*VLMitra.10. As I have myself known and well considered all these things in my long life, and by my experience of the past, and my knowledge of present and future events, so will you be also. (i.e. As he was a sage by his long experience, and a seer by his prescience).

*Murty.7.12 O Rama, I have now narrated all about Vitahavya's repose (in Brahman). Now you should muse about it. With proper inquiry, perceive the cosmic and furadamental nature of Self and ascend to that essence. Whatever I have told you, telling you and will tell you is what I have seen and experienced. I am a 'Chiranjeevi' (an immortal) and knower of all the three times. You also adopt the same perception and acquire knowledge. Only from knowledge can one attain liberation. With knowledge you will be delivered of grief and all ignorance will subside. Only through knowledge can the perfect state be attained.

तद् एताम् अमलम् दृष्टिम् अवलम्ब्य महामते ।

tat_etAm amalam dRSTim avalambya mahAmate |

ज्ञानम् आसादय परम् ज्ञानाद् मुक्तिर् लभ्यते ॥५।८८।११॥

jJAnam AsAdaya param jJAnAt_mukti:_hi labhyate ||5|88|11||

tat.it/he/that etAm.this.here .f.. amala.spotless.m dRSTi.sight/viewpoint.m avalambya mahAmate.hey,deep.thinker + jJAna.m AsAdaya param.further.beyond\merely jJAna.An mukti.liberation.r hi.for/since labhyate.xx

*VLMitra.11. Therefore have the clear sight or clairvoyance of the sage, as I have shown to you, and know that it is by means of your transcendental knowledge alone, that you can have your emancipation in both worlds. (i.e. Perfect liberation in the present life, ensures the freedom of the next; and bondage in this state, leads to perpetual bondage in future).

ज्ञानान् निर्दुःखताम् एति ज्ञानाद् अज्ञान.संक्षयः ।

jJAnAt_nirdu:khatAm eti jJAnAt_a.jJAna.saMkSaya: |

ज्ञानाद् एव परा सिद्धिर् न_अन्यस्माद् राम वस्तुतः ॥५।८८।१२॥

jJAnAt_eva parA siddhi:_na_anyasmAt_rAma vastuta: ||5|88|12||

jJAnAn_nirdu:khatAm eti

thru Wisdom one goes to sorrowlessness

jJAnAd_a.jJAna.saMkSaya: thru Wisdom there is erosion of un.Wisdom

jJAnAd_eva parA siddhi: only thru Wisdom is the perfect attainment

na_anyasmAd_rAma vastuta:

not thru anything else, in fact

*Samvid.1659.y5.88.12. One arrives at the state of painlessness (or absence of sorrow) on account of Knowledge. There is complete destruction of ignorance on account of Knowledge. RAma! The highest fulfilment arises only from Knowledge, not from another thing, actually.

*VLMitra.12. The light of knowledge dispels the darkness of ignorance, and destroys the mist of false fears and woes; and knowledge alone is the cause of that consummation, which nothing else can bring about.

ज्ञानेन सकलाम् आशाम् विनिकृत्य समन्ततः ।

jJAnena sakalAm AzAm vi.nikRtya samantata: |

शातित.अशेष.चित्त.अद्रिर् वीतहव्यो मुनीश्वरः ॥५।८८।१३॥

zAtita.azeSa.citta.adri:_vItahavya:_munIzvara: ||5|88|13||

by/with the jJAna.ena sakalam.entire/ly.Am AzA.wish/hope/expectation.m vinikRtya.samantatas.all.around/everywhere\completely.thoroughly +

zAtita.AzeSa.citta.affected.thott.adri.mountain: Vîtahavya.munIzvara.MuniLord:

*VLMitra.13. See how the sage vItahavya destroyed all his desires, by means of his knowledge; and how he cleared the mountain of his mind, from all its poisonous plants of worldliness.

*Murty.13.16 . With knowledge alone Vitahavya razed to the ground the mountain of mind. All desires have been made powerless. He could conceive all this world in his heart and experienced it as simple phenomenon. Vitahavya is mind alone. The 'I ness' of mind is senses. Mind is world as whole. What else and who else is all this? Vitahavya achieved the Absolute with all the blemishes like attachment cast away, all the impurities washed off, abandoning gross and subtle bodies, and delivered of all grief.

वीतहव्य.आत्मिका सम्वित्.संकल्प.जगतीति सा ।

vItahavya.AtmikA samvit.saMkalpa.jagatI_iti sA |

अनुभूतवती दृश्यम् इदम् एव च तज्.जगत् ॥५।८८।१४॥

anubhUtavatI dRzyam idam eva ca tat.jagat ||5|88|14||

The nature of Vîtahavya in saMvit.awareness.saMkalpa.concept/conception in Chit.Consciousness.world iti.so . sA.she/it .f..

anubhUta.experienced.like.vatI dRzya.percept/seen.object.m idam.this. eva.very/only . ca.and.too . tat.that.one.jagat.world

*Murty.All desires have been made powerless. He could conceive all this world in his heart and experienced it as simple phenomenon.

*VLMitra.14. Again his conscious knowledge or clairvoyance of other spheres, led the seer to penetrate into the solar orb of his desire on the wings of his rays; and thence return (by his reminiscence) to redeem his buried body from cave of earth. (So the soul of Jesus ascended to heaven after his crucifixion, and returned to redeem his dead and buried body from the grave after three days. It is also recorded of many Yogis to revivify their bodies, as it is predicted in the holy writ, of the resurrection of all dead bodies on the last day of judgment or Quiámat, when the rotten bones will stand up (quama), at the sound of the last trumpet of the Angel. This sort of resurrection is analogous to the daily resuscitation (jágara or waking) of animal bodies, after their susupta and swapna or sleeping and waking states of every body. But the relinquishment and reanimation of the body, was a voluntary act of the Yogi and entirely dependant on his free will and option. Hence the modern Yogis and Jugis,

are known to bury their dead bodies, and not to burn them like Hindus. And all this depends on the knowledge of yoga philosophy as it is said here in the text).

Vîtahavya.Atmika.nature/.ous.A saMvit.awareness.saMkalpa.concept/conception in Chit.Consciousness.jagatI.worldly/jagati.in.world iti.so . sA.she/it .f.. anubhUta.experienced.like.vatI dRzya.percept/seen.object.m idam.this. eva.very/only . ca.and.too . tat.that.one.jagat.world

वीतहव्यो मनोमात्रम् मनो ऽहम्त्वम् इव_ऐन्द्रियः ।

vItahavya:_mana:mAtram mana:_ahamtvam iva_aindriya: |

मनो जगद् इदम् कृत्स्नम् अन्यता.अनन्यते तु के ॥५।८८।१५॥

mana:_jagat_idam kRtsnam anyatA.ananyate tu ke ||5|88|15||

vItahavya.:

manas.mAtra.m manas.ahamtva.m iva

aindriya.:

manas.jagat. idam. kRtsna.m

anyatA.ananyatA.e both otherness and unotherness

tu.tho . ke.

*VLMitra.15. This sage was the personification of the mind, and it is the mind which is personified in the sensible or visible forms of I, thou, he and this other. (Because the mind being the essential part of man makes his personality, and not the body which is but an appendage to the mind). The mind is also this world which consists in it, and without which it is not known to subsist. (The mind makes the world and is identified with it, wherefore Brahmá the mind of God, is represented as the maker and identic with the world).

अधिगत.परमार्थ: क्षीण.राग.आदि.दोष:

adhigata.paramArtha: kSINa.rAga.Adi.doSa:

सकल.मल.विकार.उपाधि.सङ्ग.आदि.अपेत: ।

sakala.mala.vikAra.upAdhi.saGga.Adi.apeta: |

चिरम् अनुसृतम_अन्त: स्वम् स्वभावम् विवेकी

ciram anusRtam anta: svam svabhAvam vivekI

पदम् अमलम् अनन्तम् प्राप्तवान् शान्त.शोक: ॥५।८८।१६॥

padam amalam anantam prAptavAn zAnta.zoka: ||5|88|16||

adhigata.studied.paramArtha.Higher.Sense.:

kSINa.weakened/ness.rAga.Passion.Adi.beginning.with/&c.doSa.wicked/sin.:

sakala.total/whole.mAla.bead.string/series.vikAra.transformation/change.upAdhi.attribute/supposition.saGga.clinging/intercourse.Adi.beginning.with/&c.apeta.escaped/departed:

ciram.for.long. anusRta.follow/conforming.m anta:. svam.Ur/itself. svabhAva.own.nature.m

vivekI. pada.state/condition.m amala.immaculate/stainless.m ananta.boundless/infinite.m prApta.got/reached.vAn zAnta.quiet/calm.zoka.sorrow/grief

*VLMitra.16. By knowing this transcendent truth, and being freed from the faults of passions and feelings, and far removed from the foibles and frailties of the world; the silent sage followed the dictates of his mind, and attained thereby the endless blissfulness of his soul:—the summum bonum of human life.

*Murty. Vitahavya achieved the Absolute with all the blemishes like attachment cast away, all the impurities washed off, abandoning gross and subtle bodies, and delivered of all grief.

oॐm

+++

FM.Canto 5.89

fm5089 2.je16.17 On Flying and the Quest for Powers .z68

https://www.dropbox.com/s/p4q1zoy9y08tuvx/fm5089%202.je16.17%20On%20Flying%20and%20the%20Quest%20for%20Powers%20.z68.docx?dl=0

DN5088 QUITFIRE'S REPOSE 2.je15

सर्ग ५.८८

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

प्राप्य संसृति.सीमान्तम् दुःख.अब्धेः पारम.आगतः ।

prApya saMsRti.sImAntam du:kha.abdhe: pArama.Agata: |

वीतहव्यः शशाम_एवम् अपुनर्.मनने मुनिः ॥५।८८।१॥

vItahavya: zazAma_evam a.punar.manane muni: ||5|88|1||

तस्मिन् तथा_उपशान्ते हि पराम् निर्वृतिम् आगते ।

tasmin tathA_upazAnte hi parAm nirvRtim Agate |

पयःकण* इव_अम्भोधौ स्वे पदे परिणामिनि ॥५।८८।२॥

paya:kaNa* iva_ambhodhau sve pade pariNAmini ||5|88|2||

तथा_एव तिष्ठन्_निःस्पन्दः स* कायो म्लानिम् आययौ ।

tathA_eva tiSThan_ni:spanda: sa* kAya:_mlAnim Ayayau |

अन्तर् विरसताम् प्राप्य मार्ग.शीर्ष.अन्त.पद्मवत् ॥५।८८।३॥

antar_virasatAm prApya mArga.zIrSa.anta.padmavat ||5|88|3||

तस्य देह.द्रुम.अन्तःस्थम् त्यक्त्वा हृन्.नीडम् आययुः ।

tasya deha.druma.anta:stham tyaktvA hRt.nIDam Ayayu: |

प्रोड्डीय विहग.आयन्तो यन्त्र.उन्मुक्ता* इव_असवः ॥५।८८।४॥

proDDIya vihaga.Ayanta:_yantra.unmuktA* iva_asava: ||5|88|4||

भूतेष्व्_एव प्रतिष्ठानि भूतानि सकलान्य्_अलम् ।

bhUteSu_eva pratiSThAni bhUtAni sakalAni_alam |

मांस.अस्थि.यन्त्र.देहस्_तु वन.अवनि.तले ऽवसत् ॥५।८८।५॥

mAMsa.asthi.yantra.deha:_tu vana.avani.tale_avasat ||5|88|5||

चिदर्णव.प्रतिष्ठा चिद्धातवो धातुषु स्थिताः ।

cit.arNava.pratiSThA cit.dhAtava:_dhAtuSu sthitA: |

स्वे स्वरूपे स्थितम् सर्वम् मुनाव्_उपशमम् गते ॥५।८८।६॥

एषा ते कथिता राम विचार.शत.शालिनी ।

eSA te kathitA rAma vicAra.zata.zAlinI |

विश्रान्तिर् वीतहव्यस्य प्रज्ञया_एनाम् विवेचय ॥५।८८।७॥

vizrAntir_vItahavyasya prajJayA_enAm vivecaya ||5|88|7||

एवम्.प्रकारया चार्व्या स्व.विचारणया_इद्धया ।

evam.prakArayA cArvyA sva.vicAraNayA_iddhayA |

तत्त्वम् आलोक्य तत्.सारम् आतिष्ठ_उत्त्तिष्ठ राघव ॥५।८८।८॥

tattvam Alokya tat.sAram A.tiSTha_ut.ttiSTha rAghava ||5|88|8||

यद् एतद् अखिलम् राम भवते वर्णितम् मया ।

yat_etat_akhilam rAma bhavate varNitam mayA |

यद् इदम् वर्णयाम्य्_अद्य वर्णयिष्यामि यच् च वा ॥५।८८।९॥

yat_idam varNayAmi_adya varNayiSyAmi yat_ca vA ||5|88|9||

त्रिकाल.दर्शिना नित्यम् चिरम् च किल जीवता ।

trikAla.darzinA nityam ciram ca kila jIvatA |

विचारितम् च दृष्टम् च मया तद् अखिलम् स्वयम् ॥५।८८।१०॥

vicAritam ca dRSTam ca mayA tat_akhilam svayam ||5|88|10||

तद् एताम् अमलम् दृष्टिम् अवलम्ब्य महामते ।

tat_etAm amalam dRSTim avalambya mahAmate |

ज्ञानम् आसादय परम् ज्ञानाद् मुक्तिर् लभ्यते ॥५।८८।११॥

jJAnam AsAdaya param jJAnAt_mukti:_hi labhyate ||5|88|11||

ज्ञानान् निर्दुःखताम् एति ज्ञानाद् अज्ञान.संक्षयः ।

jJAnAt_nirdu:khatAm eti jJAnAt_a.jJAna.saMkSaya: |

ज्ञानाद् एव परा सिद्धिर् न_अन्यस्माद् राम वस्तुतः ॥५।८८।१२॥

jJAnAt_eva parA siddhi:_na_anyasmAt_rAma vastuta: ||5|88|12||

ज्ञानेन सकलाम् आशाम् विनिकृत्य समन्ततः ।

jJAnena sakalAm AzAm vi.nikRtya samantata: |

शातित.अशेष.चित्त.अद्रिर् वीतहव्यो मुनीश्वरः ॥५।८८।१३॥

zAtita.azeSa.citta.adri:_vItahavya:_munIzvara: ||5|88|13||

वीतहव्य.आत्मिका सम्वित्.संकल्प.जगती_इति सा ।

vItahavya.AtmikA samvit.saMkalpa.jagatI_iti sA |

अनुभूतवती दृश्यम् इदम् एव च तज्.जगत् ॥५।८८।१४॥

anubhUtavatI dRzyam idam eva ca tat.jagat ||5|88|14||

वीतहव्यो मनोमात्रम् मनो ऽहम्त्वम् इव_ऐन्द्रियः ।

vItahavya:_mana:mAtram mana:_ahamtvam iva_aindriya: |

मनो जगद् इदम् कृत्स्नम् अन्यता.अनन्यते तु के ॥५।८८।१५॥

mana:_jagat_idam kRtsnam anyatA.an.anyate tu ke ||5|88|15||

अधिगत.परमार्थ: क्षीण.राग.आदि.दोष:

adhigata.paramArtha: kSINa.rAga.Adi.doSa:

सकल.मल.विकार.उपाधि.सङ्ग.आदि.अपेत: ।

sakala.mala.vikAra.upAdhi.saGga.Adi.apeta: |

चिरम् अनुसृतम_अन्त: स्वम् स्वभावम् विवेकी

ciram anusRtam anta: svam svabhAvam vivekI

पदम् अमलम् अनन्तम् प्राप्तवान् शान्त.शोक: ॥५।८८।१६॥

padam amalam anantam prAptavAn zAnta.zoka: ||5|88|16||

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

http://goo.gl/k3hRBX

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Jiva Das

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Jul 14, 2021, 7:49:39 AM7/14/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1.end.docx?dl=0

FM5088 QUITFIRE'S REPOSE 2.je15 .z16

https://www.dropbox.com/s/cnfl1retlpu2xd2/fm5088%202.je15%20Quitfire%27s%20REPOSE%20.z16.docx?dl=0

FM5088

FM 5089

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