fm1014 1.ja21 ON LIFE .z23
jivadas
DAILY READINGS tu 22 January, 2019
fm4057 2.ja21-23 AN UNANSWERED QUESTION .z58
fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
fm1015 1.ja22 ON ahamkAra "I"dentity .z21
fm1014 1.ja21 ON LIFE .z23
https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
oॐm
A NOTE ABOUT Râma
I have cast this exceptionally mature 15-year-old delight
Prince Râma
as an oriental cousin of Crown Prince Hamlet of Denmark
the Melancholy Danish hero of Shakespeare's greatest tragedy.
like Hamlet
Prince Râma wears royal robes
but they are scented
not with French perfumes but sandalwood
blowing here from the Gandha.mâdana Mountains of Maddening Perfume.
Hamlet and Râma both suffer from the same ailment:
Melancholia.
the Elizabethans thought that it arose from an excess of one of the four Humors
(a subject to be dealt with in y3, the Book of Outfall) namely Black Bile.
it is characterized by disillusion with the world and the expression of suicidal feelings. today its milder phase is called 'depression'.
depression is seen as a disease in Western Psychology.
in Ayur.veda it is an imbalance of Humors.
in yv.FM, it is seen as a sign of vairAgya.Dispassion;
and it is Râma's first doorway to the Portals of Freedom and Gates of Nirvâna.
here we begin Râma's Great Lamentation,
his Mighty Moan
his Rant
his Rave.
for one so young, he is a cocky fellow
ready to call a spade a spade
and a jackass a jackass. ‑jd‑
On Life
Râma said—
x01
आयुः पल्लव-कोण~अग्र-लम्ब~अम्बु.कण-भङ्गुरम् ।
उन्मत्तम् इव संत्यज्य याति_अकाण्डे शरीरकम् ॥१।१।१॥
Ayu: pallava-koNa~agra-lamba~ambu.kaNa-bhaGguram |
unmattam iva saMtyajya yAti_akANDe zarIrakam ||1|1|1||
.
Ayu: x
pallava-koNa~agra-lamba~ambu.kaNa-bhaGguram |
unmattam iva saMtyajya x
yAti_akANDe zarIrakam - x
.
Life
is a rain.drop
|
•
hanging from a sprout.tip
.
when you least expect it to
suddenly
it lets go.
|
•
Ayu: x
pallava-koNa~agra-lamba~ambu-kaNa-bhaGguram
m pallava-koNa~agra-lamba-water.drop-bhaGgura
unmattam iva saMtyajya yAti_akANDe zarIrakam - x.
~vlm.p.1. rAma speaking:—Human life is as frail as a drop of water trembling on the tip of a leaflet. Life breaking loose from its bodily imprisonment out of its proper season is as irrepressible as a raving madman.
Ayu:
pallava
koNa
agra
lamba
ambu
kaNa
bhaGgura
unmatta
saMtyajya
yAti
akANDe
zarIraka
y02
विषय~आशी-विषासङ्ग-परिजर्जर-चेतसाम् ।
अ.प्रौढ.आत्म-विवेकानाम् आयुर्_आयास-कारणम् ॥२॥
viSaya~AzI-viSAsaGga-parijarjara-cetasAm |
a.prauDha.Atma-vivekAnAm Ayur_AyAsa-kAraNam ||2||
.
when poison-feeders cling.to them
lacking viveka Discernment
sense-objects are deadly
and life becomes a great burden to them
.
viSaya.sense/object~AzI.eat/consuming-viSa.poison-AsaGga.clinging/attachment -parijarjara-cetasAm |
a.prauDha.Atma-vivekAnAm Ayur_AyAsa-kAraNam - x
.
~vlm. ... infected by the poison of worldly affairs ...
~vlm.p.2 The lives of those whose minds are infected by the poison of worldly affairs, and who are incapable of judging for themselves, are only causes for their torment.
viSaya.sense/object
Azin.eat/consuming
viSa.poison
AsaGga.clinging/attachment
x
xx1.12.1 02 03
z03
ये तु विज्ञात-विज्ञेया* विश्रान्ता* वितते पदे ।
भाव~अभाव-सम्.आश्वासम् आयुः_तेषाम् सुखायते ॥३॥
ye tu vijJAta-vijJeyA* vizrAntA* vitate pade |
bhAva~abhAva-sam.AzvAsam Ayu:_teSAm sukhAyate ||3||
.
ye tu vijJAta-vijJeyA* x
vizrAntA* vitate pade |
bhAva~abhAva-sam.AzvAsam x
Ayu:_teSAm sukhAyate - x
.
but those who know the to.be.known
finding peace in the fulness-state
where fame and shame are all the same
—
life is luxurious for them
.
ye tu vijJAta-vijJeyA: x
vizrAntA:_vitate pade x
bhAva~a.bhAva-sam.AzvAsam x
Ayu:_teSAm sukhAyate - x.
~vlm.p.3 Those knowing the knowable, and resting in the all-pervading spirit, and acquiescing alike to their wants and gains, enjoy lives of perfect tranquility.
vijJAta
vijJeya
vizrAnta
vitata
pada
bhAva abhAva
samAzvAsa
Ayus
sukhAyate
x04
वयम् परिमित~आकार-परि.निष्ठित-निश्चयाः ।
संसार~अभ्र-तडित्-पुञ्जे मुने न_आयुषि निर्वृताः ॥४॥
vayam parimita~AkAra-pari.niSThita-nizcayA: |
saMsAra~abhra-taDit-puJje mune na_AyuSi nirvRtA: ||4||
.
vayam x
parimita~AkAra-pari.niSThita-nizcayA: |
saMsAra~abhra-taDit-puJje x
mune na_AyuSi nirvRtA: - x
.
we
who are living in this physical form
we live in the mess left by a thunderstroke
—
this universe
!
it does not give comfort to us
.
~vlm.p.4 We who have a certain belief that we are only limited beings can have no enjoyment in our transient lives, which are only flashes of lightning in the cloudy sky of the world.
y05
युज्यते वेष्टनम् वायोः_आकाशस्य च खण्डनम् ।
ग्रथनम् च तरङ्गाणाम् आस्था न_आयुषि युज्यते ॥५॥
yujyate veSTanam vAyo:_AkAzasya ca khaNDanam |
grathanam ca taraGgANAm AsthA na_AyuSi yujyate ||5||
.
yujyate veSTanam vAyo: x
AkAzasya ca khaNDanam x
grathanam ca taraGgANAm x
AsthA na_AyuSi yujyate x
you may say that the ambient wind is a part of the spacious sky
and waves are part of the boundless sea
—
but
what can you say about Life
?
~vlm.5. It is as impossible to keep the winds in confinement, to tear assunder the sky to pieces, and wreathe the waves to a chaplet, as to place any reliance in ou:_lives.
~vlm.p.5 It is as impossible to confine the winds or tear the sky to pieces or wreathe waves into a garland as it is to place any reliance upon our lives.
yujyate
veSTana
vAyu
AkAza
khaNDanam |
grathana
taraGgANa
AsthA
Ayus
Autumn Clouds, Sanhitta Bhattacharjee
x
xx04 05 06
z06
पेलवम् शरदि_इव_अभ्रम् अ.स्नेह* इव दीपकः ।
तरङ्गक* इव_आलोलम् गतम् एव_उप.लक्ष्यते ॥६॥
pelavam zaradi_iva_abhram a.sneha* iva dIpaka: |
taraGgaka* iva_Alolam gatam eva_upa.lakSyate ||6||
.
dwindling
like an autumn cloud
sputtering
like a spent candle
Life
is soon gone like a bursting wave
.
pelavam zaradi_iva_abhram x
a.sneha* iva dIpaka: |
taraGgaka* iva_Alolam x
gatam eva_upa.lakSyate
~vlm.p.6 Fast as the fleeting clouds in autumn, and short as the light of lamp without oil, our lives appear to pass away as impermanent as rolling waves in the sea.
pelava
zarat
abhra
sneha
dIpaka
taraGgaka
Alola
gata
upalakS
x07
तरङ्गम् प्रतिबिम्ब~इन्दुम् तडित्-पुञ्जम् नभः_अम्बुजम् ।
ग्रहितुम् आस्थाम् बध्नामि न तु_आयुषि हत-स्थितौ ॥७॥
taraGgam pratibimba~indum taDit-puJjam nabha:_ambujam |
grahitum AsthAm badhnAmi na tu_AyuSi hata-sthitau ||7||
.
taraGgam pratibimba~indum x
taDit-puJjam nabho~ambujam x
grahitum AsthAm badhnAmi x
na tu_AyuSi hata-sthitau - x.
a wave
the moon reflected in the water
lightning-flashes
a sky-lotus
I can trust in them
but not the wretched state of
Life
.
~vlm.p.7 Rather attempt to lay hold of the moon’s shadow on the waves, or the fleeting lightening in the sky, or the ideal lotus blossoms in the ether, than ever place any reliance upon this unsteady life.
taraGga
pratibimba~indu
taDit-puJja
ambuja
nabha:~ambujam
grahitum
AsthA
badhnAmi x
Ayus
hata
स्था #sthA -> #sthita - standing (as opp. to "going", "sitting", or "lying") • #parasparam sthitam, "standing opposed to each other " • sthitam tena,", it was stood by him "= "he waited") • standing firm (yuddhe, "in battle") • situated {or "situate"}, remaining in (tasmin or comp) • with #anityam, "not remaining permanently", "staying only a short time" • vyApya sthita - "he keeps continually pervading" • upavizya sthita - "he remains sitting" • katham sthitAsi, "how did you fare?" [cf. German"Wie stehts? "or Engl. "How do things stand?"] • #evam sthite,", it being so " • #pura sthite,", it being imminent") • ready, sthito hy eSa - "I myself am ready " • agraje sthite, "when the elder brother is there").
y08
अ-विश्रान्त-मनाः शून्यम् आयुः_आततम् ईहते ।
दुःखाय_एव विमूढः_अन्तर् गर्भम् अश्वतरी यथा ॥८॥
संसार-संसृताउ_अस्याम् फेनः_अस्मिन् सर्ग-सागरे ।
काय-वल्ल्या_अंभसः_ब्रह्मन् जीवितम् मे न रोचते ॥९॥
a-vizrAnta-manA: zUnyam Ayu:_Atatam Ihate |
du:khAya_eva vimUDha:_antar garbham azvatarI yathA ||8||
.
a-vizrAnta-manA: zUnyam x
Ayu:_Atatam Ihate |
du:khAya_eva vimUDha:_antar x
garbham azvatarI yathA - x
.
Mind without Repose
the shUnya.void
Life
—
all these bring us misery within
like
the womb of a sterile mule
.
~vlm.p.8 Men of restless minds, desiring to prolong their useless and toilsome lives, resemble the barren she-mule conceived by a horse.
x
xx07 08 09
z09
saMsAra-saMsRtAu_asyAm phena:_asmin sarga-sAgare |
kAya-vallyA_aMbhasa:_brahman jIvitam me na rocate ||9||
saMsAra-saMsRtAu_asyAm phena:_asmin sarga-sAgare |
kAya-vallyA_aMbhasa:_brahman jIvitam me na rocate ||9||
.
in the saMsAra-sprung foam of this ocean
Creation
the body's a pond-creeper
brAhmaNa
.
Living is no delight to me
.
saMsAra-saMsRtAu_asyAm phena:_asmin sarga-sAgare |
kAya-vallyA_aMbhasa:_brahman jIvitam me na rocate
~vlm.p.9 This world (samsara) is as a whirlpool in the ocean of creation, and every individual body is as impermanent as foam, froth or a bubble, which can give me no relish in this life.
saMsAra-saMsRta
phena
#sarga-sAgara – the ocean of creation +
kAya-vallI
aMbhas
#brahman – in vocative, = "he brAhmaNa" – commonly "brahmin" +
jIvita
rocate
x10
प्राप्यम् सम्प्राप्यते येन भूयः_येन न शोच्यते ।
पराया निर्वृतेः स्थानम् यत् तत् जीवितम् उच्यते ॥१०॥
तरवः_अपि हि जीवन्ति जीवन्ति मृग-पक्षिणः ।
स* जीवति मनः_यस्य मननेन न जीवति ॥११॥
जाताः_त* एव जगति जन्तवः साधु-जीविताः ।
ये पुनर् न_इह जायन्ते शेषा* जरठ-गर्दभाः ॥१२॥
prApyam samprApyate yena bhUya:_yena na zocyate |
parAyA nirvRte: sthAnam yat tat jIvitam ucyate ||10||
.
prApyam samprApyate yena x
bhUya:_yena na zocyate |
parAyA* nirvRte: sthAnam x
yat tat jIvitam ucyate - x
.
the state in which you get just what you ought to get
the state without grief
:
that perfect tranquillity may be correctly called
"Living"
.
~vlm.p.10 True living is gain which is worth gaining, which has no cause of sorrow or remorse, and which is a state of transcendental tranquility.
y11
tarava:_api hi jIvanti jIvanti mRga-pakSiNa: |
sa* jIvati mana:_yasya mananena na jIvati ||11||
tarava:_api hi jIvanti jIvanti mRga-pakSiNa: |
sa* jIvati mana:_yasya mananena na jIvati ||11||
.
tarava:_api hi jIvanti
for tho
trees live
jIvanti mRga-pakSiNa:
there live beasts&birds
sa* jIvati mana:_yasya mananena na jIvati
for someone who lives as Mind by thinking
ze does not live.
plants
lead a vegetable life
&
animals
lead an animal life
.
Humankind
leads a thinking life
but
Living
is just a passing thought
.
~jd. tarava:_api hi jIvanti for tho trees live jIvanti mRga-pakSiNa: there live beasts&birds sa* jIvati mana:_yasya mananena na jIvatifor someone who lives as Mind by thinking ze does not live.
~vlm.p.11 There is a vegetable life in plants, and an animal life in beasts and birds. Man leads a thinking life, but true life is above thoughts.
x
xx10 11 12
z12
jAtA:_ta* eva jagati jantava: sAdhu-jIvitA: |
ye punar na_iha jAyante zeSA* jaraTha-gardabhA: ||12||
jAtA:_ta* eva jagati jantava: sAdhu-jIvitA: |
ye punar na_iha jAyante zeSA* jaraTha-gardabhA: ||12||
.
jAtA:_ta* eva jagati x
jantava: sAdhu-jIvitA: |
ye punar na_iha jAyante x
zeSA* jaraTha-gardabhA: - x
.
there are people born into this world
who are the living sAdhu.s
who will not again be born here
.
the rest are senile jackasses
.
~vlm.p.12 All those living beings who being born here once do not return are said to have lived well in this earth. The rest are no better than old asses.
x13
भारः_अविवेकिनः शास्त्रम् भारः_ज्ञानम् च रागिणः ।
अ-शान्तस्य मनः_भारः भारः_अन्.आत्मविदः_वपुः ॥१३॥
रूपम् आयुः_मनः_बुद्धिः_अहंकारः_तथा_ईहितम् ।
भारः_भार-धरस्य_इव सर्वम् दुःखाय दुर्.धियः ॥१४॥
bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: |
a-zAntasya mana:_bhAra: bhAra:_an.Atmavida:_vapu: ||13||
.
bhAra:_avivekina: zAstram x
bhAra:_jJAnam ca rAgiNa: |
a-zAntasya mana:_bhAra: x
bhAra:_an.Atmavida:_vapu: - x
.
a burden (for the unDiscerning) is shAstra.study
and a burden is Wisdom (for the passionate)
(for the unQuiet) Mind is a burden
a burden (for non=self-knowers) is the Body
.
~vlm/pal. Knowledge is a burden to the unthinking, and wisdom is burdensome to the passionate. Intellect is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
~vlm.p.13. Knowledge is a burden to the unthinking, and wisdom is burdensome to the passionate. Intellect is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
y14
rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
bhAra:_bhAra-dharasya_iva sarvam du:khAya dur.dhiya: ||14||
rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
bhAra:_bhAra-dharasya_iva sarvam du:khAya dur.dhiya: ||14||
.
Life
is
Mind
.
your Intellect and "I"dentity
manifest as your wish
.
you're like a porter shouldering a load
that's more than he can bear
.
rUpam Ayu:_mana:_buddhi: Form Life Mind Intellect
ahaMkAra:_tathA_Ihitam "I"dentity thus wished
bhAra:_bhAra-dharasya_iva x
sarvam du:khAya dur.dhiya: - x.
* ramaNa would often wonder why a traveler on a train
would carry his baggage
rather than set it on the floor of the train.
~vlm.p.14 A good person possessed of life, mind, intellect and self-consciousness and its occupations, is of no benefit to the unwise, but seem to weigh down on the unwise as if he were a porter.
~AB. IhitaJ ceSTitam...
rUpa
Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
bhAra:_bhAra-dharasya_iva sarvam du:khAya dur.dhiya:
x
xx13 14 15
z15
अ-विश्रान्तम् अन्-आपूर्णम् आपदाम् परमास्पदम् ।
नीडम् रोग-विहंगानाम् आयुः_आयासनम् दृढम् ॥१५॥
a-vizrAntam an-ApUrNam ApadAm paramAspadam |
nIDam roga-vihaMgAnAm Ayu:_AyAsanam dRDham ||15||
.
a-vizrAntam x
an~ApUrNam x
ApadAm x
paramAspadam x
nIDam roga-vihaMgAnAm a nest of disease-birds
Ayu: Life
AyAsanam dRDham
it's a constant discomfort, that ends in suffering.
Life is like a plague of lice in a bird's nest
.
it is a toilsome misery
.
~vlm.15. The discontented mind is the great arena of all evils, and the nestling place of diseases which alight upon it like birds of the air: such a life is the abode of toil and misery.
~vlm.p.15 The discontented mind is the great arena of all evils, and the nesting place of diseases which alight upon it like birds of the air. Such a life is the abode of toil and misery.
vizrAnta
ApUrNa
Apat
paramAspada
nIDa
roga
vihaMga
Ayu:_
AyAsana
dRDha
x16
प्रत्यहम् खेदम् उत्सृज्य शतैः_अलम् अनारतम् ।
आखुना_इव जरत्_श्वभ्रम् कालेन वि.निहन्यते ॥१६॥
pratyaham khedam utsRjya zatai:_alam anAratam |
AkhunA_iva jarat_zvabhram kAlena vi.nihanyate ||16||
.
day after day, sorrows arise
:
in their hundreds they nibble at us
just as a gopher's constant gnawing
destroys an irrigation ditch
.
pratyaham khedam utsRjya zatai:_alam anAratam |
AkhunA_iva jarat-zvabhram kAlena vi.nihanyate
~vwv.60. Day by day, slowly, surely and continuously, laying aside lassitude, it is completely destroyed by time, as an old den by a rat.
~vlm.16. As a house is slowly delapidated by the mice continually burrowing under it, so is the body of the living gradually corroded by the (pernicious) teeth of time boring within it.
~vlm.p.16 As a house is slowly dilapidated by the mice continually burrowing under it, so is the body of the living gradually corroded by the teeth of time boring within it.
#pratyaha
#kheda
#utsRj
#zata
#alam
#anArata
#AkhunA
#jarat
#zvabhra
#kAlena
#vinihan
y17
शरीर-बिल-विश्रान्तैः_विष-दाह-प्रदायिभिः ।
zarIra-bila-vizrAntai:_viSa-dAha-pradAyibhi: |
रोगैः_आ.पीयते रौद्रैः_व्यालैः_इव वन.अनिलः ॥१७॥
rogai:_A.pIyate raudrai:_vyAlai:_iva vana.anila: ||17||
.
zarIra-bila-vizrAntai: - with Body's pores for harbor -
viSa-dAha-pradAyibhi: - bestowing poisonous fevers +
rogai: x
A.pIyate x
raudrai: x
vyAlai: - with dangers -
iva vana.anila: - x
.
Body
has comfortable holes
for poisonous fever
that suck.in our life
and then breathe out poisonous fever
like the wind in a forest fire
.
~jd. with body-hole=reposing
soaking.up poison-fever=giving diseases and terrible dangers
like a forest.fire.
~vlm.17. Deadly diseases bred within the body, feed upon our vital breath,
as poisonous snakes born in caves of the woods consume the meadow air.
x
xx16 17 18
z18
प्रस्नुवानैः_अविच्छेदन् तुच्छैः_अन्तर-वासिभिः ।
दुःखैः_आवृश्च्यते क्रुरैः_घुणैः_इव जरत्.द्रुमः ॥१८॥
prasnuvAnai:_avicchedan tucchai:_antara-vAsibhi: |
du:khai:_AvRzcyate krurai:_ghuNai:_iva jarat.druma: ||18||
.
it is all seeping sweat and snot outside
and evil things within
:
assailed by woodworms
the tree grows old
.
prasnuvAnai:_avicchedan tucchai:_antara-vAsibhi: |
du:khai:_AvRzcayate krurai:_ghuNai:_iva jarad-druma:
~vlm.18. As the withered tree is perforated by minutest worms residing in them, so are ou:_bodies continually wasted by many inborn diseases and noxious secretions.
~vlm.p.18 As the withered tree is perforated by small worms residing in them, so our bodies are continually wasted by many inborn diseases and harmful secretions.
prasnuvAna
स्नु snu - ##snu *snauti – distil, drop, flow (of breast.milk) + #prasnu = S.
avicchedan
tuccha
antara-vAsin
kha – su.kha / du:kha
व्रश्च् #vrazc - #Avrazc - sever, separate, estrange or alienate from (dat. or loc.) - *AvRzcyate FM1.14.18 +
krura
ghuNa
jarat
druma
x19
नूनम् निगरणाय_आशु घन-गर्धम् अनारतम् ।
nUnam nigaraNAya_Azu ghana-gardham anAratam |
आखुः_मार्जारिकेण_इव मरणेन_अवलोक्यते ॥१९॥
Akhu:_mArjArikeNa_iva maraNena_avalokyate ||19||
.
nUnam.finally x
nigaraNa.swallow-Aya_Azu - for a quick swallow -
ghana.thick/cloud-gardha.greedy/eager-m x
anAratam.continually -
Akhu.mouse:_mArjAraka.cat-eNa_iva - like a mouse by a cat -
with/by maraNa.dying.ena -
avalokyate - is seen
.
a certain very hungry cat
crouches
about to spring upon an unsuspecting mouse
:
that's how the hour of death appears to me
.
~vlm.p.19 Death is constantly staring and growling at our face, as a cat looks and purrs at a mouse in order to devour it.
गॄ #gRR - #nigRR - #nigaraNa -n.- = #nigara, zaMk • -m.- the throat. Lex. • the smoke of a burnt offering Lex. (cf. #nigaNa). •• #nigIrNa, #vinigIrNa - swallowed, devoured • nigIrNatva n • vat adj. • left out, not expressed. • #anigIrNa - left out, not expressed.
nigaraNa.swallow
Akhu.mouse
ghana.thick/cloud
mArjAraka.cat
y20
गन्ध.आदि-गुण-गर्भिण्या शून्यया_अ.शक्ति-वेश्यया ।
gandha.Adi-guNa-garbhiNyA zUnyayA_a.zakti-vezyayA |
अन्नम् महाशनेन_इव जरया परि.जीर्यते ॥२०॥
annam mahAzanena_iva jarayA pari.jIryate ||20||
.
gandha.Adi-guNa-garbhiNyA x
zUnyayA_a.zakti-vezyayA x
annam mahAzanena_iva x
jarayA pari.jIryate - x.
old age
destroys us with excess
.
look
at some worn.out aging whore who drowns herself
in perfumes and oils
.
look
at a glutton buried in his fat
.
~vlm.p.20 Old age wastes us as soon as a glutton digests his food, and it reduces one to weakness as an old harlot left with no charm other than her make-up and perfumes.
gandha
guNa
ग्रभ् #grabh -> #garbhin -adj.- pregnant, impregnated or filled with (tam or instr) • garbhiNI - a pregnant woman • with words denoting animals (e.g. go-garbhiNI, a pregnant cow) +
zUnyayA
zakti
#viS - to serve. #vezya •-• -> #vezyastrI vezyAstrI (mbh) vezyakAminI (varbrs) -f.- a prostitute, harlot (= #vezyA) +
anna
mahAzana
jara
pari.jIryate
x
xx19 20 21
z21
दिनैः कतिपयैः_एव परिज्ञाय गत.आदरम् ।
दुर्.जनः सु.जनेन_इव यौवनेन_अवमुच्यते ॥२१॥
dinai: katipayai:_eva parijJAya gata.Adaram |
dur.jana: su.janena_iva yauvanena_avamucyate ||21||
.
dinai: katipayai:_eva
after only a few days
parijJAya gata.Adaram |
du:jana: sujanena_iva a bad.person by a good.person like
yauvanena by youth
avamucyate - is abandoned.
after only a few days
Youth is overcome with disrespect for Life
and gives it up
just as someone abandons a faithless friend
~vlm.21. Youth abandons us as soon, as a good man abandons his wicked friend in disgust, after his foibles come to be known to him in a few days.
~vlm.p.21 Youth abandons us as soon as a good man who, after a few days learns of his wicked friend’s faults, abandons him in disgust.
dina
katipaya
parijJa
gata.Adara
durjana / sujana
yauvana
मुच् #muc -> #avamuc - #avamucyate - is abandoned • avamucya – abandon +
x22
विनाश-सुहृदा नित्यम् जरा-मरण-बन्धुना ।
रूपम् खिङ्ग-वरेण_इव कृतान्तेन_अभिलष्यते ॥२२॥
vinAza-suhRdA nityam jarA-maraNa-bandhunA |
rUpam khiGga-vareNa_iva kRtAntena_abhilaSyate ||22||
.
the Terminator Death
the friend of Destruction
the relative of Sickness and old Age
—
for him
Life
is a lovely courtesan whom he delights to bring to bed
.
vinAza-suhRdA
by the friend of Destruction
nityam
ever
jarA-maraNa-bandhunA
x
rUpam
Form
khiGga-vareNa_iva kRtAntena_abhi.laSyate - x.
~vlm.22. Death the lover of destruction, and friend of old age and ruin, likes the sensual man, as a lecher likes a beauty.
~vlm.p.22 Death, the lover of destruction and friend of old age and ruin, likes the sensual man, as a lecher likes a beauty.
vinAza
suhRt
nitya jarA-maraNa-bandhu
rUpa
khiGga-vara
kRtAnta
लष् #laS - #abhilaS - desire, long for, strive after (acc.) +
y23
स्थिरतया सुख-भासितया तया
सततम् उज्झितम् उत्तम-फल्गु च ।
जगति न_अस्ति तथा गुण-वर्जितम्
मरण-भाजनम् आयुर्_इदम् यथा ॥२३॥
sthiratayA sukha-bhAsitayA tayA
satatam ujjhitam uttama-phalgu ca |
jagati na_asti tathA guNa-varjitam
maraNa-bhAjanam Ayur_idam yathA ||23||
.
with stillness that is sweetly-spoken
with stillness entirely abandoned
and absolutely useless
—
in this world there is nothing quite like this lack-virtue
this darling of Death
:
this is your Life
.
~vwv. It is ever avoided by that stability shining with happiness and is highly worthless. There is nothing in the world so destitute of merit as this life which is the repository of death.
~vlm.23. Thus there is nothing so worthless in the world as this life, which is devoid of every good quality and ever subject to death, unless it is attended by the permanent felicity of emancipation.
Oॐm
DAILY READINGS tu 22 January, 2019
fm4057 2.ja21-23 AN UNANSWERED QUESTION .z58
fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
fm1015 1.ja22 ON ahamkAra "I"dentity .z21
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https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चिt संviत्त्या.उच्यte जीva:
cit saMvittyA_ucyate jIva:
संkaल्पात्sa maनो_bhaवेt ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चिttamaहंkAra:
buddhi: cittam ahaMkAra:
mAया-इti.Aदि.aभिधm tata:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM1014 ON LIFE 1.JA21 .z22
https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
FM.1.1-FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
A NOTE ABOUT RÂMA
I have cast this exceptionally mature 15-year-old delight
Prince Râma
as an oriental cousin of Crown Prince Hamlet of Denmark
the Melancholy Danish hero of Shakespeare's greatest tragedy.
like Hamlet
Prince Râma wears royal robes
but they are scented
not with French perfumes but sandalwood
blowing here from the Gandha.maadana Mountains of Maddening Perfume.
Hamlet and Râma both suffer from the same ailment:
Melancholia.
the Elizabethans thought that it arose from an excess of one of the four Humors
(a subject to be dealt with in y3, the Book of Outfall) namely Black Bile.
it is characterized by disillusion with the world and the expression of suicidal feelings. today its milder phase is called 'depression'.
depression is seen as a disease in Western Psychology.
in Ayur.veda it is an imbalance of Humors.
in yv.FM, it is seen as a sign of vairAgya.Dispassion;
and it is Râma's first doorway to the Portals of Freedom and Gates of Nirvaana.
here we begin Râma's Great Lamentation,
his Mighty Moan
his Rant
his Rave.
for one so young, he is a cocky fellow
ready to call a spade a spade
and a jackass a jackass. ‑jd‑
oॐm
FM.1.14
ON LIFE
RÂMA said—
आयुः पल्लव.कोण.अग्र.लम्ब.अम्बु.कण.भङ्गुरम् ।
Ayu: pallava.koNa.agra.lamba.ambu.kaNa.bhaGguram |
उन्मत्तम् इव संत्यज्य याति_अकाण्डे शरीरकम् ॥१।१४।१॥
unmattam iva saMtyajya yAti_akANDe zarIrakam ||1|14|1||
.
Life
is a rain.drop
|
•
hanging from a sprout.tip
.
when you least expect it to
suddenly
it lets go
.
Ayus.life pallava.sprout/shoot/twig.koNa.agratas.in.front/before\in.presence.of.lamba.ambu.water.kaNa.bhaGgura.m | unmatta.m iva.like/as.if saMtyajya yAti.coming akANDa.causeless/sudden.e zariiraka.m
.
koNa
lamba
kaNa.bhaGgura.m | unmatta
saMtyajya
zarIraka
.
*vlm.p.1. rAma speaking:—Human life is as frail as a drop of water trembling on the tip of a leaflet. Life breaking loose from its bodily imprisonment out of its proper season is as irrepressible as a raving madman.
विषय.आशी.विषासङ्ग.परिजर्जर.चेतसाम् ।
viSaya.AzI.viSAsaGga.parijarjara.cetasAm |
अ.प्रौढ.आत्म.विवेकानाम् आयुर् आयास.कारणम् ॥१।१४।२॥
a.prauDha.Atma.vivekAnAm Ayur_AyAsa.kAraNam ||1|14|2||
.
when poison.feeders cling.to them
lacking viveka Discernment
sense.objects are deadly
and life becomes a great burden to them
.
viSaya.sense/object.aazi.n.eat/consuming.viSa.poison.aasaGga.clinging/attachment .parijarjara.cetas.Am | of the a.non.prauDha.AtmA.Âtmâ/self.viveka.Discernment/discrimination/analysis.s.AnAm Ayus.life aayaasa.kaaraNa.m
.
cetas
prauDha
AyAsa
kAraNa
.
*vlm. ... infected by the poison of worldly affairs ...
*vlm.p.2 The lives of those whose minds are infected by the poison of worldly affairs, and who are incapable of judging for themselves, are only causes for their torment.
ये तु विज्ञात.विज्ञेया विश्रान्ता वितते पदे ।
ye tu vijJAta.vijJeyA* vizrAntA* vitate pade |
भाव.अभाव.सम्.आश्वासम् आyus तेषाम् सुखायते ॥१।१४।३॥
bhAva.abhAva.sam.AzvAsam Ayu:_teSAm sukhAyate ||1|14|3||
.
but those who know the to.be.known
finding peace in the fulness.state
where fame and shame are all the same
—
life is luxurious for them
.
ye tu.tho/however vijJaata.vijJeya.A* vizraanta.A* vitata. spread.out/extended/diffused/extensive/far.spreading.e pada.e | bhAva.state/sense.abhAva.absence/unBecoming.samaazvaasa.m
Ayus.life teSAm.for.them/their sukhaay.ate
.
ye
vijJAta
vijJeya
vizrAnta
pada
samAzvAsa
sukhAy.ate
.
*vlm.p.3 Those knowing the knowable, and resting in the all.pervading spirit, and acquiescing alike to their wants and gains, enjoy lives of perfect tranquility.
वयम् परिमित.आकार.परि.निष्ठित.निश्चयाः ।
vayam parimita.AkAra.pari.niSThita.nizcayA: |
संसार.अभ्र.तडित्.पुञ्जे मुने न_आयुषि निर्वृताः ॥१।१४।४॥
saMsAra.abhra.taDit.puJje mune na_AyuSi nirvRtA: ||1|14|4||
.
vayam.we parimita.aakaara.pariniSThita.nizcaya.certainty.A: | saMsAra.Samsâra.convolution.abhra.raincloud.taDit.puJja.e
mune na.not Ayus.life.i nirvRta.A: .
.
parimita
AkAra
pariniSThita
taDit
puJja
mune
nirvRta
.
we
who are living in this physical form
we live in the mess left by a thunderstroke
—
this universe
!
it does not give comfort to us
.
*vlm.p.4 We who have a certain belief that we are only limited beings can have no enjoyment in our transient lives, which are only flashes of lightning in the cloudy sky of the world.
युज्यते वेष्टनम् वायोर् आकाशस्य च खण्डनम् ।
yujyate veSTanam vAyo:_AkAzasya ca khaNDanam |
ग्रथनम् च तरङ्गाणाम् आस्था न_आयुषि युज्यते ॥१।१४।५॥
grathanam ca taraGgANAm AsthA na_AyuSi yujyate ||1|14|5||
.
you may say that the ambient wind is a part of the spacious sky
and waves are part of the boundless sea
—
but
what can you say about Life
?
yujyate veSTanam vAyo: AkAzasya ca khaNDanam grathanam ca taraGgANAm
AsthA na_AyuSi yujyate
.
*vlm.5. It is as impossible to keep the winds in confinement, to tear assunder the sky to pieces, and wreathe the waves to a chaplet, as to place any reliance in ou:_lives.
*vlm.p.5 It is as impossible to confine the winds or tear the sky to pieces or wreathe waves into a garland as it is to place any reliance upon our lives.
पेलवम् शरदि_इव_अभ्रम् अ.स्नेह इव दीपकः ।
pelavam zaradi_iva_abhram a.sneha* iva dIpaka: |
तरङ्गक इव_आलोलम् गतम् एव_उप.लक्ष्यते ॥१।१४।६॥
taraGgaka* iva_Alolam gatam eva_upa.lakSyate ||1|14|6||
.
dwindling
like an autumn cloud
sputtering
like a spent candle
Life
is soon gone like a bursting wave
.
pelavam zaradi_iva_abhram a.sneha* iva dIpaka: | taraGgaka* iva_Alolam
gatam eva_upa.lakSyate
.
*vlm.p.6 Fast as the fleeting clouds in autumn, and short as the light of lamp without oil, our lives appear to pass away as impermanent as rolling waves in the sea.
तरङ्गम् प्रतिबिम्ब.इन्दुम् तडित्.पुञ्जम् नbho अम्बुजम् ।
taraGgam pratibimba.indum taDit.puJjam nabha:_ambujam |
ग्रहितुम् आस्थाम् बध्नामि न tv आयुषि हत.स्थितौ ॥१।१४।७॥
grahitum AsthAm badhnAmi na tu_AyuSi hata.sthitau ||1|14|7||
.
a wave
the moon reflected in the water
lightning.flashes
a sky.lotus
I can trust in them
but not the wretched state of
Life
.
taraGgam pratibimba.indum taDit.puJjam nabho.ambujam grahitum AsthAm badhnAmi na tu_AyuSi hata.sthitau
.
*vlm.p.7 Rather attempt to lay hold of the moon’s shadow on the waves, or the fleeting lightening in the sky, or the ideal lotus blossoms in the ether, than ever place any reliance upon this unsteady life.
.
स्था #sthA .> #sthita . standing (as opp. to "going", "sitting", or "lying") • #parasparam sthitam, "standing opposed to each other " • sthitam tena,", it was stood by him "= "he waited") • standing firm (yuddhe, "in battle") • situated {or "situate"}, remaining in (tasmin or comp) • with #anityam, "not remaining permanently", "staying only a short time" • vyApya sthita . "he keeps continually pervading" • upavizya sthita . "he remains sitting" • katham sthitAsi, "how did you fare?" [cf. German"Wie stehts? "or Engl. "How do things stand?"] • #evam sthite,", it being so " • #pura sthite,", it being imminent") • ready, sthito hy eSa . "I myself am ready " • agraje sthite, "when the elder brother is there").
अ.विश्रान्त.मनाः शून्यम् आयुर् आततम् ईहते ।
a.vizrAnta.manA: zUnyam Ayu:_Atatam Ihate |
दुःखाय_एव विमूDho अन्तर् गर्भम् अश्वतरी यथा ॥१।१४।८॥
du:khAya_eva vimUDha:_antar garbham azvatarI yathA ||1|14|8||
.
Mind without Repose
the shUnya.void
Life
—
all these bring us misery within
like
the womb of a sterile mule
.
a.vizrAnta.manA: zUnyam Ayu:_Atatam Ihate | du:khAya_eva vimUDha:_antar garbham azvatarI yathA
.
*vlm.p.8 Men of restless minds, desiring to prolong their useless and toilsome lives, resemble the barren she.mule conceived by a horse.
संसार.संसृtAv अस्याम् फेno 'स्मिन् सर्ग.सागरे ।
saMsAra.saMsRtau_asyAm phena:_asmin sarga.sAgare |
काय.वल्ल्या_अंभso ब्रह्मन् जीवितम् मे न रोचते ॥१।१४।९॥
kAya.vallyA_aMbhasa:_brahman jIvitam me na rocate ||1|14|9||
.
in the saMsAra.sprung foam of this ocean
Creation
the body's a pond.creeper
brAhmaNa
.
Living is no delight to me
.
saMsAra.saMsRtau_asyAm phena:_asmin sarga.sAgare | kAya.vallyA_aMbhasa:_brahman jIvitam me na rocate
.
*vlm.p.9 This world (samsara) is as a whirlpool in the ocean of creation, and every individual body is as impermanent as foam, froth or a bubble, which can give me no relish in this life.
#sarga.sAgara – the ocean of creation +
#brahman – in vocative, = "he brAhmaNa" – commonly "brahmin" +
प्राप्यम् सम्प्राप्यते येन भूयो येन न शोच्यते ।
prApyam samprApyate yena bhUya:_yena na zocyate |
पराया निर्वृतेः स्थानम् यत् तत् जीवितम् उच्यते ॥१।१४।१०॥
parAyA nirvRte: sthAnam yat tat jIvitam ucyate ||1|14|10||
.
the state in which you get just what you ought to get
the state without grief
:
that perfect tranquillity may be correctly called
"Living"
.
prApyam samprApyate yena bhUya:_yena na zocyate | parAyA* nirvRte: sthAnam
yat tat jIvitam ucyate
.
*vlm.p.10 True living is gain which is worth gaining, which has no cause of sorrow or remorse, and which is a state of transcendental tranquility.
तरवः_अपि हि जीवन्ति जीवन्ति मृग.पक्षिणः ।
tarava:_api hi jIvanti jIvanti mRga.pakSiNa: |
स जीवति मनः_यस्य मननेन न जीवति ॥१।१४।११॥
sa* jIvati mana:_yasya mananena na jIvati ||1|14|11||
.
tarava:_api hi jIvanti
for tho
trees live
jIvanti mRga.pakSiNa:
there live beasts&birds
sa* jIvati mana:_yasya mananena na jIvati
for someone who lives as Mind by thinking
ze does not live.
plants
lead a vegetable life
&
animals
lead an animal life
.
Humankind
leads a thinking life
but
Living
is just a passing thought
.
.jd. tarava:_api hi jIvanti for tho trees live jIvanti mRga.pakSiNa: there live beasts&birds sa* jIvati mana:_yasya mananena na jIvatifor someone who lives as Mind by thinking ze does not live.
*vlm.p.11 There is a vegetable life in plants, and an animal life in beasts and birds. Man leads a thinking life, but true life is above thoughts.
जाताः_त एव जगति जन्तवः साधु.जीविताः ।
jAtA:_ta* eva jagati jantava: sAdhu.jIvitA: |
ये पुनर् न_इह जायन्ते शेषा जरठ.गर्दभाः ॥१।१४।१२॥
ye punar na_iha jAyante zeSA* jaraTha.gardabhA: ||1|14|12||
.
there are people born into this world
who are the living sAdhu.s
who will not again be born here
.
the rest are senile jackasses
.
jAtA:_ta* eva jagati jantava: sAdhu.jIvitA: | ye punar na_iha jAyante zeSA* jaraTha.gardabhA:
.
*vlm.p.12 All those living beings who being born here once do not return are said to have lived well in this earth. The rest are no better than old asses.
भारः_अविवेकिनः शास्त्रम् भारः_ज्ञानम् च रागिणः ।
bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: |
अ.शान्तस्य मनः_भारः भारः_अन्.आत्मविदः_वपुः ॥१।१४।१३॥
a.zAntasya mana:_bhAra: bhAra:_an.Atmavida:_vapu: ||1|14|13||
.
a burden (for the unDiscerning) is shAstra.study
and a burden is Wisdom (for the passionate)
(for the unQuiet) Mind is a burden
a burden (for non=self.knowers) is the Body
.
bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: | a.zAntasya mana:_bhAra:
bhAra:_an.Atmavida:_vapu:
.
*vlm/pal. Knowledge is a burden to the unthinking, and wisdom is burdensome to the passionate. Intellect is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
*vlm.p.13. Knowledge is a burden to the unthinking, and wisdom is burdensome to the passionate. Intellect is a heavy load to the restless, and the body is a ponderous burden to one ignorant of his soul.
रूपम् आयुः_मनः_बुद्धिः_अहंकारः_तथा_ईहितम् ।
rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
भारः_भार.धरस्य_इव सर्वम् दुःखाय दुर्.धियः ॥१।१४।१४॥
bhAra:_bhAra.dharasya_iva sarvam du:khAya dur.dhiya: ||1|14|14||
.
Life
is
Mind
.
your Intellect and "I"dentity
manifest as your wish
.
you're like a porter shouldering a load
that's more than he can bear
.
rUpam Ayu:_mana:_buddhi: Form Life Mind Intellect
ahaMkAra:_tathA_Ihitam "I"dentity thus wished
bhAra:_bhAra.dharasya iva sarvam du:khAya dur.dhiya:
.
* ramaNa would often wonder why a traveler on a train
would carry his baggage
rather than set it on the floor of the train.
*vlm.p.14 A good person possessed of life, mind, intellect and self.consciousness and its occupations, is of no benefit to the unwise, but seem to weigh down on the unwise as if he were a porter.
*AB. IhitaJ ceSTitam...
rUpa
Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
bhAra:_bhAra.dharasya_iva sarvam du:khAya dur.dhiya:
अ.विश्रान्तम् अन्.आपूर्णम् आपदाम् परमास्पदम् ।
a.vizrAntam an.ApUrNam ApadAm paramAspadam |
नीडम् रोग.विहंगानाम् आयुर् आयासनम् दृढम् ॥१।१४।१५॥
nIDam roga.vihaMgAnAm Ayu:_AyAsanam dRDham ||1|14|15||
.
a.vizrAntam an.ApUrNam ApadAm paramAspadam
nIDam roga.vihaMgAnAm a nest of disease.birds
Ayu: Life
AyAsanam dRDham
it's a constant discomfort, that ends in suffering.
Life is like a plague of lice in a bird's nest
.
it is a toilsome misery
.
*vlm.15. The discontented mind is the great arena of all evils, and the nestling place of diseases which alight upon it like birds of the air: such a life is the abode of toil and misery.
प्रत्यहम् खेदम् उत्सृज्य शतैः_अलम् अनारतम् ।
pratyaham khedam utsRjya zatai:_alam anAratam |
आखुना_इव जरच् छ्वभ्रम् कालेन विनिहन्यते ॥१।१४।१६॥
AkhunA_iva jarat_zvabhram kAlena vi.nihanyate ||1|14|16||
.
day after day, sorrows arise
:
in their hundreds they nibble at us
just as a gopher's constant gnawing
destroys an irrigation ditch
.
pratyaham khedam utsRjya zatai:_alam anAratam | AkhunA_iva jarat.zvabhram kAlena vi.nihanyate
.
*vwv.60. Day by day, slowly, surely and continuously, laying aside lassitude, it is completely destroyed by time, as an old den by a rat.
*vlm.16. As a house is slowly delapidated by the mice continually burrowing under it, so is the body of the living gradually corroded by the (pernicious) teeth of time boring within it.
*vlm.p.16 As a house is slowly dilapidated by the mice continually burrowing under it, so is the body of the living gradually corroded by the teeth of time boring within it.
शरीर.बिल.विश्रान्तैः_विष.दाह.प्रदायिभिः ।
zarIra.bila.vizrAntai:_viSa.dAha.pradAyibhi: |
रोगैः_आ.पीयते रौद्रैः_व्यालैः_इव वन.अनिलः ॥१।१४।१७॥
rogai:_A.pIyate raudrai:_vyAlai:_iva vana.anila: ||1|14|17||
.
zarIra.bila.vizrAntai: . with Body's pores for harbor .
viSa.dAha.pradAyibhi: . bestowing poisonous fevers +
rogai:
A.pIyate
raudrai:
vyAlai: . with dangers .
iva vana.anila: .
.
Body
has comfortable holes
for poisonous fever
that suck.in our life
and then breathe out poisonous fever
like the wind in a forest fire
.
*jd. with body.hole=reposing
soaking.up poison.fever=giving diseases and terrible dangers
like a forest.fire.
*vlm.17. Deadly diseases bred within the body, feed upon our vital breath,
as poisonous snakes born in caves of the woods consume the meadow air.
प्रस्नुवानैः_अविच्छेदन् तुच्छैः_अन्तर.वासिभिः ।
prasnuvAnai:_avicchedan tucchai:_antara.vAsibhi: |
दुःखैः_आवृश्च्यते क्रुरैः_घुणैः_इव जरत्.द्रुमः ॥१।१४।१८॥
du:khai:_AvRzcyate krurai:_ghuNai:_iva jarat.druma: ||1|14|18||
.
it is all seeping sweat and snot outside
and evil things within
:
assailed by woodworms
the tree grows old
.
prasnuvAnai:_avicchedan tucchai:_antara.vAsibhi: | du:khai:_AvRzcayate krurai:_ghuNai:_iva jarad.druma:
. *vlm.18. As the withered tree is perforated by minutest worms residing in them, so are ou:_bodies continually wasted by many inborn diseases and noxious secretions.
*vlm.p.18 As the withered tree is perforated by small worms residing in them, so our bodies are continually wasted by many inborn diseases and harmful secretions.
prasnuvAna
स्नु snu . ##snu *snauti – distil, drop, flow (of breast.milk) + #prasnu = S.
avicchedan
tuccha
antara.vAsin
kha – su.kha / du:kha
व्रश्च् #vrazc . #Avrazc . sever, separate, estrange or alienate from (dat. or loc.) . *AvRzcyate FM1.14.18 +
नूनम् निगरणाय_आशु घन.गर्धम् अनारतम् ।
nUnam nigaraNAya_Azu ghana.gardham anAratam |
आखुः_मार्जारिकेण_इव मरणेन_अवलोक्यते ॥१।१४।१९॥
Akhu:_mArjArikeNa_iva maraNena_avalokyate ||1|14|19||
.
nUnam.finally
nigaraNa.swallow.Aya_Azu . for a quick swallow .
ghana.thick/cloud.gardha.greedy/eager.m
anAratam.continually .
Akhu.mouse:_mArjAraka.cat.eNa_iva . like a mouse by a cat .
with/by maraNa.dying.ena .
avalokyate . is seen
.
a certain very hungry cat
crouches
about to spring upon an unsuspecting mouse
:
that's how the hour of death appears to me
.
*vlm.p.19 Death is constantly staring and growling at our face, as a cat looks and purrs at a mouse in order to devour it.
गॄ #gRR . #nigRR . #nigaraNa .n.. = #nigara, zaMk • .m.. the throat. Lex. • the smoke of a burnt offering Lex. (cf. #nigaNa). •• #nigIrNa, #vinigIrNa . swallowed, devoured • nigIrNatva n • vat adj. • left out, not expressed. • #anigIrNa . left out, not expressed.
गन्ध.आदि.गुण.गर्भिण्या शून्यया_अ.शक्ति.वेश्यया ।
gandha.Adi.guNa.garbhiNyA zUnyayA_a.zakti.vezyayA |
अन्नम् महाशनेन_इव जरया परि.जीर्यते ॥१।१४।२०॥
annam mahAzanena_iva jarayA pari.jIryate ||1|14|20||
.
old age
destroys us with excess
.
look
at some worn.out aging whore who drowns herself
in perfumes and oils
.
look
at a glutton buried in his fat
.
gandha.Adi.guNa.garbhiNyA zUnyayA_a.zakti.vezyayA annam mahAzanena_iva
jarayA pari.jIryate
.
*vlm.p.20 Old age wastes us as soon as a glutton digests his food, and it reduces one to weakness as an old harlot left with no charm other than her make.up and perfumes.
.
#grabh .> #garbhin .adj.. pregnant, impregnated or filled with (tam or instr) • garbhiNI . a pregnant woman • with words denoting animals (e.g. go.garbhiNI, a pregnant cow) +
#viS . to serve. #vezya •.• .> #vezyastrI vezyAstrI (mbh) vezyakAminI (varbrs) .f.. a prostitute, harlot (= #vezyA) +
दिनैः कतिपयैः_एव परिज्ञाय गत.आदरम् ।
dinai: katipayai:_eva parijJAya gata.Adaram |
दुर्.जनः सु.जनेन_इव यौवनेन_अवमुच्यते ॥१।१४।२१॥
dur.jana: su.janena_iva yauvanena_avamucyate ||1|14|21||
.
dinai: katipayai:_eva
after only a few days
parijJAya gata.Adaram |
du:jana: sujanena_iva a bad.person by a good.person like
yauvanena by youth
avamucyate . is abandoned.
after only a few days
Youth is overcome with disrespect for Life
and gives it up
just as someone abandons a faithless friend
*vlm.21. Youth abandons us as soon, as a good man abandons his wicked friend in disgust, after his foibles come to be known to him in a few days.
*vlm.p.21 Youth abandons us as soon as a good man who, after a few days learns of his wicked friend’s faults, abandons him in disgust.
मुच् #muc .> #avamuc . #avamucyate . is abandoned • avamucya – abandon +
विनाश.सुहृदा नित्यम् जरा.मरण.बन्धुना ।
vinAza.suhRdA nityam jarA.maraNa.bandhunA |
रूपम् खिङ्ग.वरेण_इव कृतान्तेन_अभिलष्यते ॥१।१४।२२॥
rUpam khiGga.vareNa_iva kRtAntena_abhilaSyate ||1|14|22||
.
the Terminator Death
the friend of Destruction
the relative of Sickness and old Age
—
for him
Life
is a lovely courtesan whom he delights to bring to bed
.
vinAza.suhRdA
by the friend of Destruction
nityam
ever
jarA.maraNa.bandhunA
x
rUpam
Form
khiGga.vareNa_iva kRtAntena_abhi.laSyate . .
*vlm.22. Death the lover of destruction, and friend of old age and ruin, likes the sensual man, as a lecher likes a beauty.
*vlm.p.22 Death, the lover of destruction and friend of old age and ruin, likes the sensual man, as a lecher likes a beauty.
लष् #laS . #abhilaS . desire, long for, strive after (acc.) +
स्थिरतया सुख.भासितया तया
sthiratayA sukha.bhAsitayA tayA
सततम् उज्झितम् उत्तम.फल्गु च ।
satatam ujjhitam uttama.phalgu ca |
जगति न_अस्ति तथा गुण.वर्जितम्
jagati na_asti tathA guNa.varjitam
मरण.भाजनम् आयुर् इदम् यथा ॥१।१४।२३॥
maraNa.bhAjanam Ayur_idam yathA ||1|14|23||
.
with stillness that is sweetly-spoken
with stillness entirely abandoned
and absolutely useless
—
in this world there is nothing quite like this lack-virtue
this darling of Death
:
this is your Life
.
sthiratayA sukha.bhAsitayA tayA satatam ujjhitam uttama.phalgu ca | jagati na_asti tathA guNa.varjitam maraNa.bhAjanam Ayur_idam yathA
.
*vwv. It is ever avoided by that stability shining with happiness and is highly worthless. There is nothing in the world so destitute of merit as this life which is the repository of death.
*vlm.23. Thus there is nothing so worthless in the world as this life, which is devoid of every good quality and ever subject to death, unless it is attended by the permanent felicity of emancipation.
.
oॐm
.
https://www.dropbox.com/sh/jqx2zv9ekpnade9/ÂDi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
१०१५
FM1015 ON AHAMKARA "I"DENTITY 1.JA22 .z21
FM.1.1-FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
FM.1.15 ON AHAMKARA "I"DENTITY 1.JA22
+++
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
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Jiva Das
FM7004 ON "I"DENTITY AND SELF 3.JA22-23 .z49
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
FM.7.4 ON "I"DENTITY AND SELF 3.JA22-23
सर्ग ७.३
sarga 7.3
वसिष्ठ उवाच ।
vasiSTha* uvAca |
स.अहम्ता.आदि.जगत्_शान्तौ बोधे संवित्.कल.आत्मनि ।
sa.ahamtA.Adi.jagat_zAntau bodhe saMvit.kala.Atmani |
संशान्त.दीप.संकाशः_त्यागः सिद्ध्यति न_अन्यथा ॥७।४।०१॥
saMzAnta.dIpa.saMkAza:_tyAga: siddhyati na_anyathA ||7|4|01||
न त्यागः कर्म.संत्यागः बोधः_त्याग* इति स्मृतः ।
na tyAga: karma.saMtyAga: bodha:_tyAga* iti smRta: |
अ.जगत्.प्रतिभा.एक.आत्मा यः_अन्.अहम्ता.आदिः_अव्ययः ॥७।४।२॥
a.jagat.pratibhA.eka.AtmA ya:_an.ahamtA.Adi:_avyaya: ||7|4|2||
ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat |
अयम् सः_अहम् इदम् तत्_म* इति निःस्नेह.दीपवत् ।
zAnte parama.nirvANe prabodha.AtmA_iti ziSyate ||7|4|3||
शान्ते परम.निर्वाणे प्रबोध.आत्मा_इति शिष्यते ॥७।४।३॥
अयम् सः_अहम् इदम् तत्_मे शान्तम् इति_एव यस्य नो ।
ayam sa:_aham idam tat_me zAntam iti_eva yasya no |
न ज्ञानम् तस्य नो शान्तिः न त्यागः_न च निर्वृतिः ॥७।४।४॥
na jJAnam tasya no zAnti: na tyAga:_na ca nirvRti: ||7|4|4||
मम_इदम् अयम् एव_अहम् इति_एतावति यः क्षयः ।
mama_idam ayam eva_aham iti_etAvati ya: kSaya: |
बोध.आत्मा शिवम् आ.शान्तम् तस्मात्_अन्यत्_न विद्यते ॥७।४।५॥
bodha.AtmA zivam A.zAntam tasmAt_anyat_na vidyate ||7|4|5||
अहम्.अंशे विदा क्षीणे सर्वम् एव क्षयम् गतम् ।
aham.aMze vidA kSINe sarvam eva kSayam gatam |
न किम्.चित्_च क्व.चित् क्षीणम् निर्वान.एक.घनम् स्थितम् ॥७।४।६॥
na kim.cit_ca kva.cit kSINam nirvAna.eka.ghanam sthitam ||7|4|6||
अहम्.विदन् अहम्.वित्त्वात्_एव शाम्यतु_अ.विघ्नतः ।
aham.vidan aham.vittvAt_eva zAmyatu_a.vighnata: |
एतावत्.मात्र.साध्या_इयम् किम्_इव_इयम् कत्.अर्थना ॥७।४।७॥
etAvat.mAtra.sAdhyA_iyam kim_iva_iyam kat.arthanA ||7|4|7||
अहम् न_अहम् इति भ्रान्तिः न च चित्त्वात्_ऋते_अस्ति सा ।
aham na_aham iti bhrAnti: na ca cittvAt_Rte_asti sA |
चित्त्वम् च_आकाश.विशदम् अतः क्व_एषा* भ्रम.स्थितिः ॥७।४।८॥
cittvam ca_AkAza.vizadam ata: kva_eSA* bhrama.sthiti: ||7|4|8||
न भ्रमः_भ्रमणम् न_एव न भ्रान्तिः_भ्रामकः_अस्ति वा ।
na bhrama:_bhramaNam na_eva na bhrAnti:_bhrAmaka:_asti vA |
अन्.आलोकनम् एव_इदम् आलोकान्_न_इदम् अस्ति ते ॥७।४।९॥
an.Alokanam eva_idam AlokAn_na_idam asti te ||7|4|9||
विद्धि चिन्.मात्रम् एव_इदम् असद्.रूप.उपमम् ततम् ।
viddhi cin.mAtram eva_idam asad.rUpa.upamam tatam |
तेन_अलम् मौनम् आस्स्व_इयम् सर्वम् निर्वान.मात्रकम् ॥७।४।१०॥
tena_alam maunam Assva_iyam sarvam nirvAna.mAtrakam ||7|4|10||
येन_एव_आशु निमेषेण तु_अहम् इति_एव चेतति ।
yena_eva_Azu nimeSeNa tu_aham iti_eva cetati |
तेन_एव न_अहम् इति_एव चेतित्वा_आशु न शोच्यते ॥७।४।११॥
tena_eva na_aham iti_eva cetitvA_Azu na zocyate ||7|4|11||
अहम्.भावम् नभः_अर्थेन निर्वाच्य.रूढ.बाणवत् ।
aham.bhAvam nabha:_arthena nirvAcya.rUDha.bANavat |
अजस्रम् आशु वा क्षीणम् तिष्ठ_अवष्टब्ध.तत्.पदम् ॥७।४।१२॥
ajasram Azu vA kSINam tiSTha_avaSTabdha.tat.padam ||7|4|12||
स.नभःअर्थाम् अहम्ताम् त्वम् चेतन्_एवम् अनारतम् ।
sa.nabha:arthAm ahamtAm tvam cetan_evam anAratam |
सर्व.भावैः_अनारूढः_भव तीर्ण.भव.अर्णवः ॥७।४।१३॥
sarva.bhAvai:_anArUDha:_bhava tIrNa.bhava.arNava: ||7|4|13||
स्वभाव.मात्र.विजये स्वयम् यस्य न वीरता ।
svabhAva.mAtra.vijaye svayam yasya na vIratA |
तस्य_उत्तम.पद.प्राप्तौ पशोः_ब्रूहि कथा_एव का ॥७।४।१४॥
tasya_uttama.pada.prAptau pazo:_brUhi kathA_eva kA ||7|4|14||
षट्.वर्गः_निर्जितः पूर्वम् येन_उत्तम.विदा स्वतः ।
SaT.varga:_nirjita: pUrvam yena_uttama.vidA svata: |
भाजनम् स* महा.अर्थानाम् न_इतरः_नर.गर्दभः ॥७।४।१५॥
bhAjanam sa* mahA.arthAnAm na_itara:_nara.gardabha: ||7|4|15||
यस्य स्व.अन्तर्.मनःवृत्तिः_जीयमाना जिता_अथवा ।
yasya sva.antar.mana:vRtti:_jIyamAnA jitA_athavA |
विषयः स* विवेकानाम् स* पुमान् इति कथ्यते ॥७।४।१६॥
viSaya: sa* vivekAnAm sa* pumAn iti kathyate ||7|4|16||
अर्थः_दृषत्_इव_अम्भोधौ यः_य* आपतति त्वयि ।
artha:_dRSat_iva_ambhodhau ya:_ya* Apatati tvayi |
तस्मात् एव पलायस्व न_अहम् इति_एव भावयन् ॥७।४।१७॥
tasmAt eva palAyasva na_aham iti_eva bhAvayan ||7|4|17||
न_अहम् अस्ति_इति बुद्ध्वा_अपि स.उपपत्तिकम् अपि_अलम् ।
na_aham asti_iti buddhvA_api sa.upapattikam api_alam |
जानानः_ज्ञप्ति.मात्रम् च किम् अज्ञ* इव मुह्यसि ॥७।४।१८॥
jAnAna:_jJapti.mAtram ca kim ajJa* iva muhyasi ||7|4|18||
न ज्ञेयम् अर्थतः_अस्ति_इह हेम्नि_इव कटक.आदिता ।
na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA |
भ्रान्ति.मात्रात्_ऋते सा च शाम्यति_अ.स्मरणेन ते ॥७।४।१९॥
bhrAnti.mAtrAt_Rte sA ca zAmyati_a.smaraNena te ||7|4|19||
यः_यः_भाव* उदेति_अन्तः_त्वयि स्पन्द* इव_अनिले ।
ya:_ya:_bhAva* udeti_anta:_tvayi spanda* iva_anile |
"न_अहम् अस्मि"_इति चित्.वृत्त्या तम् अनघ_अरताम् नय ॥७।४।२०॥
"na_aham asmi"_iti cit.vRttyA tam anagha_aratAm naya ||7|4|20||
लोभः_लज्जा मदः_मोहः_येन_आदाउ_इति नो* जिताः ।
lobha:_lajjA mada:_moha:_yena_AdAu_iti no* jitA: |
निर्.अर्थकम् अनर्थः_अस्मिन् स* किम् अर्थम् प्रवर्तते ॥७।४।२१॥
nir.arthakam anartha:_asmin sa* kim artham pravartate ||7|4|21||
अहम् त्वम् पवने स्पन्द* इव यत् त्वयि संस्थितम् ।
aham tvam pavane spanda* iva yat tvayi saMsthitam |
परम.आत्मनि तत् न_अन्यत् एतत् स्पन्द* इव_अनिले ॥७।४।२२॥
parama.Atmani tat na_anyat etat spanda* iva_anile ||7|4|22||
अ.सर्ग.संविदा सर्गः परे_अस्तः_अति.विराजते ।
a.sarga.saMvidA sarga: pare_asta:_ati.virAjate |
संनिवेश.विशेषेण दुर्.अर्थः_अपि हि शोभते ॥७।४।२३॥
saMniveza.vizeSeNa dur.artha:_api hi zobhate ||7|4|23||
परम.आत्मा तु न_उदेति न_अस्तम् याति कदाचन ।
parama.AtmA tu na_udeti na_astam yAti kadAcana |
न च_अस्मात् अन्यत् अस्ति_इति कः_भावः_अभाव* एव वा ॥७।४।२४॥
na ca_asmAt anyat asti_iti ka:_bhAva:_abhAva* eva vA ||7|4|24||
परम् परे पूर्णम् पूर्णे शान्तम् शान्ते शिवम् शिवे ।
param pare pUrNam pUrNe zAntam zAnte zivam zive |
इति_एव_मात्रम् विततम् न_अहम् न च जगत्_न धीः ॥७।४।२५॥
iti_eva_mAtram vitatam na_aham na ca jagat_na dhI: ||7|4|25||
अ.निर्वणे वि.निर्वानम् शान्तम् शान्ते शिवे शिवम् ।
a.nirvaNe vi.nirvAnam zAntam zAnte zive zivam |
निर्वानम् अपि_अ.निर्वानम् स.नभःअर्थम् न वा_अपि तत् ॥७।४।२६॥
nirvAnam api_a.nirvAnam sa.nabha:artham na vA_api tat ||7|4|26||
शस्त्र.आघाताः प्रसह्यन्ते सह्यन्ते व्याधि.वेदनाः ।
zastra.AghAtA: prasahyante sahyante vyAdhi.vedanA: |
"न_अहम्"_इति_एव_मात्रस्य सहने का कदर्थना ॥७।४।२७॥
"na_aham"_iti_eva_mAtrasya sahane kA kadarthanA ||7|4|27||
जगत्.पदार्थ.सार्थनाम् अहम् इति_अक्षयः_अङ्कुरः ।
jagat.padArtha.sArthanAm aham iti_akSaya:_aGkura: |
तस्मिन् निर्मूलताम् याते जगत्.निर्मूलताम् गतम् ॥७।४।२८॥
tasmin nirmUlatAm yAte jagat.nirmUlatAm gatam ||7|4|28||
बाष्पेन_इव_अहम्.अर्थेन निःसारेण_अपि सारवत् ।
bASpena_iva_aham.arthena ni:sAreNa_api sAravat |
व्यामलः परमादर्शः_तत्_शान्तौ सम्.प्रसीदति ॥७।४।२९॥
vyAmala: paramAdarza:_tat_zAntau sam.prasIdati ||7|4|29||
अहम्.अर्थः परे वायौ स्पन्दः_तत्.प्रशमे तु तत् ।
aham.artha: pare vAyau spanda:_tat.prazame tu tat |
अ.निर्देश्यम् अन्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३०॥
a.nirdezyam an.AbhAsam an.antam a.jam a.vyayam ||7|4|30||
अहम्.अर्थः पुरः_द्रव्य.प्रतिबिम्ब.प्रदः_चिति ।
aham.artha: pura:_dravya.pratibimba.prada:_citi |
तत्_शान्तौ सा निर्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३१॥
tat_zAntau sA nir.AbhAsam an.antam a.jam a.vyayam ||7|4|31||
अहम् अर्थ.अम्बुदे क्षीणे परमार्थ.शरत्.नभः ।
aham artha.ambude kSINe paramArtha.zarat.nabha: |
परया_अनन्तया लक्ष्म्या स्वच्छया_अच्छम् विराजते ॥७।४।३२॥
parayA_anantayA lakSmyA svacchayA_accham virAjate ||7|4|32||
अहम्.अर्थ.मल.उन्मुक्तम् अ.व्यक्तम् ताम्रम् अङ्ग चेत् ।
aham.artha.mala.unmuktam a.vyaktam tAmram aGga cet |
तत्.परम् परम.आभासम् सम्पन्नम् हेम कान्तितम् ॥७।४।३३॥
tat.param parama.AbhAsam sampannam hema kAntitam ||7|4|33||
यथा निर्.अभिध.अर्थ.श्रीः_भजति_अ.व्यपदेश्यताम् ।
yathA nir.abhidha.artha.zrI:_bhajati_a.vyapadezyatAm |
तथा_अन्.अहम्ता_अहम्ता_इयम् ब्रह्मत्वम् अधि.गच्छति ॥७।४।३४॥
tathA_an.ahamtA_ahamtA_iyam brahmatvam adhi.gacchati ||7|4|34||
अस्ति_अहम्त्वे स्थितम् ब्रह्म स.नाम_इव पदार्थवत् ।
asti_ahamtve sthitam brahma sa.nAma_iva padArthavat |
शान्तवत् सत्_इव_आभासम् तत् वत्स व्यपदेशवान् ॥७।४।३५॥
zAntavat sat_iva_AbhAsam tat vatsa vyapadezavAn ||7|4|35||
अहम्.अर्थः_जगत्.बीजम् यदि दग्धम् अ.भावताम् ।
aham.artha:_jagat.bIjam yadi dagdham a.bhAvatAm |
तत्_अहम्त्वम् जगत्.बन्ध* इति.आदेः कलना_एव का ॥७।४।३६॥
tat_ahamtvam jagat.bandha* iti.Ade: kalanA_eva kA ||7|4|36||
तत्_ब्रह्म शिवम् आत्मा_इति परे नाम.कलङ्किता ।
tat_brahma zivam AtmA_iti pare nAma.kalaGkitA |
उदेति_अहम्ता कुम्भत्वात् इव मृद्.धातु.विस्मृतिः ॥७।४।३७॥
udeti_ahamtA kumbhatvAt iva mRd.dhAtu.vismRti: ||7|4|37||
अहम्.अर्थात्_इयम् बीजात् सत्ता बिम्ब.लता.उत्थिता ।
aham.arthAt_iyam bIjAt sattA bimba.latA.utthitA |
यस्याम् जगन्ति_अनन्तानि फलानि_आयान्ति यान्ति च ॥७।४।३८॥
yasyAm jaganti_anantAni phalAni_AyAnti yAnti ca ||7|4|38||
स.अद्रि.अब्धि.उर्वी नदी सा_इयम् रूप.आलोक.एषण.आदिका ।
sa.adri.abdhi.urvI nadI sA_iyam rUpa.Aloka.eSaNa.AdikA |
अहम्.अर्थस्य मरिच.बीजस्य_अन्तः_चमत्.कृतिः ॥७।४।३९॥
aham.arthasya marica.bIjasya_anta:_camat.kRti: ||7|4|39||
द्यौः क्षमा वायुः_आकाशम् पर्वताः सरितः शिवः ।
dyau: kSamA vAyu:_AkAzam parvatA: sarita: ziva: |
इति_आमोदः_अहम्.अर्थःअग्र.कुसुमस्य विकासिनः ॥७।४।४०॥
iti_Amoda:_aham.artha:agra.kusumasya vikAsina: ||7|4|40||
अहम्.अर्थः प्र.विसृतः प्रकटी.कुरुते जगत् ।
aham.artha: pra.visRta: prakaTI.kurute jagat |
सत्.रूप.आलोक.मननम् प्रवृत्त* इव वासरः ॥७।४।४१॥
sat.rUpa.Aloka.mananam pravRtta* iva vAsara: ||7|4|41||
प्रवृत्तेन दिनेन_अर्थः प्रकटी.क्रियते यथा ।
pravRttena dinena_artha: prakaTI.kriyate yathA |
असत्.जगत्.अहम्त्वेन क्षणात्_निर्मीयते तथा ॥७।४।४२॥
asat.jagat.ahamtvena kSaNAt_nirmIyate tathA ||7|4|42||
अहम् इति_अर्थ.दुस्.तैल.लवः_ब्रह्मणि वारिणि ।
aham iti_artha.dus.taila.lava:_brahmaNi vAriNi |
प्रसृतः_यत् तत्_आशु_एतत् त्रि.जगत्.चक्रकम् स्थितम् ॥७।४।४३॥
prasRta:_yat tat_Azu_etat tri.jagat.cakrakam sthitam ||7|4|43||
उन्मेषम् आष्ट्रेण_अहम्ता जगन्ति_अनुभवति_अहो ।
unmeSam ASTreNa_ahamtA jaganti_anubhavati_aho |
न निमेषेण दृक्_इव सत्यानि_इति_अपि_असन्ति_अलम् ॥७।४।४४॥
na nimeSeNa dRk_iva satyAni_iti_api_asanti_alam ||7|4|44||
अहम्.अर्थे प्रविसृते संसारः_हि_अनुभूयते ।
aham.arthe pravisRte saMsAra:_hi_anubhUyate |
न_अन्तः_भूय परिक्षीणे लोचनस्य_इव तारके ॥७।४।४५॥
na_anta:_bhUya parikSINe locanasya_iva tArake ||7|4|45||
अहम्.अंशे निरंशत्वम् नीते शाश्वत.संविदा ।
aham.aMze niraMzatvam nIte zAzvata.saMvidA |
शाम्यति_इयम् अशेषेण संसार.मृग.तृष्णिका ॥७।४।४६॥
zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA ||7|4|46||
स्व.संवित्.भावना.मात्र.साध्ये_अस्मिन् वर.वस्तुनि ।
sva.saMvit.bhAvanA.mAtra.sAdhye_asmin vara.vastuni |
सिद्ध.मात्र.आत्मनि स्वैरम् मा खेदम् गच्छ मा भ्रमीम् ॥७।४।४७॥
siddha.mAtra.Atmani svairam mA khedam gaccha mA bhramIm ||7|4|47||
स्व.यत्न.मात्र.संसाध्यात् अ.सहाय.आदि.साधनात् ।
sva.yatna.mAtra.saMsAdhyAt a.sahAya.Adi.sAdhanAt |
अन्.अहम्.वेदनान्_न_अन्यत्_श्रेयः पश्यामि ते_अनघ ॥७।४।४८॥
an.aham.vedanAn_na_anyat_zreya: pazyAmi te_anagha ||7|4|48||
विस्मृत्य_अहम् त्वम् आस्स्व प्रविसृत.विभवः पूरित.अशेष.विश्वः
vismRtya_aham tvam Assva pravisRta.vibhava: pUrita.azeSa.vizva:
विष्वक्.शैल.अन्तरिक्ष.क्षिति.जलधि.मरुत्.मार्ग.रूपः_अमल.आत्मा ।
viSvak.zaila.antarikSa.kSiti.jaladhi.marut.mArga.rUpa:_amala.AtmA |
स्वस्थः शान्तः_विशोकः करण.मल.कलावर्जितः_निष्.प्रपञ्चः
svastha: zAnta:_vizoka: karaNa.mala.kalAvarjita:_niS.prapaJca:
निःसंचारः_चरात्मा सकलम् असकलम् चेति सिद्धान्त.सारः ॥७।४।४९॥
ni:saMcAra:_carAtmA sakalam asakalam ceti siddhAnta.sAra: ||7|4|49||
||
oॐm
FM.7.4
ON "I"DENTITY AND SELF
VASISHTHA said—
स.अहम्ता.आदि.जगच्.छान्तौ बोधे संवित्.कल.आत्मनि ।
sa.ahamtA.Adi.jagat_zAntau bodhe saMvit.kala.Atmani |
संशान्त.दीप.संकाzas त्यागः सिद्ध्यति न_अन्यथा ॥७।४।०१॥
saMzAnta.dIpa.saMkAza:_tyAga: siddhyati na_anyathA ||7|4|01||
.
sa.ahamtA.Adi.jagat when the world with its "I"nesses
zAntau bodhe saMvit.kala.Atmani is at.peace, a bit of Awareness in Self +
saMzAnta.dIpa.saMkAza: it resembles the drying wick of a lamp as it runs.out.of oil
tyAga: siddhyati na_anyathA Abandonment succeeds not otherwise
...
*sv.1 VASISTHA continued: O Râma, when the egosense is quieted the world.appearance vanishes. There is then spontaneous abandonment of objective perception, even as a lamp without fuel goes out.
*vlm.1 VASISHTHA Continued:—The abandonment of the world (which is otherwise termed as liberation—moksha), is upon subsidence of one_as egoism and knowledge of the visible in the conscious soul; in the manner of the extinction of a lamp for want of oil. (The knowledge of the phenomenal is the root of illusion, and it is the removal of this that is called the abandonment of the world, and the cause of liberation.
न त्यागः कर्म.संत्याgo बोdhas त्याग इति स्मृतः ।
na tyAga: karma.saMtyAga: bodha:_tyAga* iti smRta: |
अ.जगत्.प्रतिभा.एक.आत्मा yo 'न्.अहम्ता.आdir अव्ययः ॥७।४।२॥
a.jagat.pratibhA.eka.AtmA ya:_an.ahamtA.Adi:_avyaya: ||7|4|2||
.
na tyAga: karma.saMtyAga:
...
not Abandonment karma.Renunciation
bodha:_tyAga_iti smRta:
such is "Realized Abandonment" a.jagat.pratibhA.eka.AtmA
without a world.projection, One Self ya:_an.ahamtA.Adi:_a.vyaya:
which is without "I"nesses & change
.
*vlm.1 2. It is not the giving up of actions, but the relinquishment of the knowledge of the objective world, that makes our abandonment of it; and the subjective soul, which is without the reflexion of the visible world, and the objective.self, is immortal and indestructible.
*sv.2 Renunciation is not of activity. True renunciation is based on understanding.
अयम् सो ऽहम् इदम् तत्_म इति निःस्नेह.दीपवत् ।
ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat |
शान्ते परम.निर्वाणे प्रबोध.आत्मा_इति शिष्यते ॥७।४।३॥
zAnte parama.nirvANe prabodha.AtmA_iti ziSyate ||7|4|3||
.
ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat | zAnte parama.nirvANe prabodha.AtmA_iti ziSyate
.
this .m..
which I am
this .n..
"that.is.mine"
is like a lamp run.out.of oil
in the peace of the Absolute Nirvâna
only the Realized Self remains
.
*sv. When the lamp of understanding is not fed
with the fuel of the egosense and possessiveness, what remains is self.knowledge.
*jd. like the legendary dictum of Sherlock Holmes
:
when all possibilities have been rejected
what remains is the Truth
.
*sv. One who has not thus abandoned the egosense and mine.ness
knows neither renunciation nor wisdom nor peace.
अयम् सो ऽहम् इदम् तn मे शान्तम् इत्य् एव यस्य नो ।
ayam sa:_aham idam tat_me zAntam iti_eva yasya no |
न ज्ञानम् तस्य नो शान्तिः न त्याnair न च निर्वृतिः ॥७।४।४॥
na jJAnam tasya no zAnti: na tyAga:_na ca nirvRti: ||7|4|4||
.
ayam sa: this one
aham 'I'
idam tat_me this that mine
zAntam Quiet
iti_eva yasya no so indeed of whom no.way
na jJAnam tasya not Knowledge of that
no zAnti:_nor Quiet
na tyAga:_na ca nirvRti: not abandonment nor
##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 +
मम_इदम् अयम् एव_अहम् इत्य् एतावति यः क्षयः ।
mama_idam ayam eva_aham iti_etAvati ya: kSaya: |
बोध.आत्मा शिवम् आ.शान्तम् तस्माद् अन्यन् न विद्यते ॥७।४।५॥
bodha.AtmA zivam A.zAntam tasmAt_anyat_na vidyate ||7|4|5||
.
"mama_idam ayam eva aham" "mine is this, this too I"
iti_etAvati so so.much
ya: kSaya: +
bodhAtmA
zivam.A.zAntam
tasmAt_anyat_na vidyate than That another is not known.
*vlm.1 5. After extinction of one_as egoism and meism, there remains the sole and tranquil and intelligent soul, beside which there is nothing else in existence.
*sv.4.5.6 One who has not thus abandoned the egosense and mine.ness knows neither renunciation nor wisdom nor peace.
अहम्.अंशे विदा क्षीणे सर्वम् एव क्षयम् गतम् ।
aham.aMze vidA kSINe sarvam eva kSayam gatam |
न किम्चिc च क्व.चित् क्षीणम् निर्वान.एक.घनम् स्थितम् ॥७।४।६॥
na kim.cit_ca kva.cit kSINam nirvAna.eka.ghanam sthitam ||7|4|6||
.
when the "I".part is weakened by knowing
tho everything else is weakened too
not anything anywhere is weakened
when present in the single cloud of nirvANa
.
aham.aMze vidA kSINe sarvam eva kSayam gatam | na kim.cit_ca kva.cit kSINam
nirvAna.eka.ghanam sthitam
.
*vlm.6. The egoistic part of the soul being weakened by the power of true knowledge,
every thing in the world wastes away and dwindles into insignificance;
and though nothing is lost in reality, yet every thing is buried in and with the extinction of the self,
* aham.aMze vidA kSINe when the "I".part is weakened by knowing sarvam eva kSayam gatam tho everything else is weakened too + na kim.cit_ca kva.cit not anything anywhere kSINam is weakened nirvAna=eka.ghanam sthitam being situate in the single cloud of nirvANa.
अहम्.विदन् अहम्.वित्त्वाd एव शाम्यतु_अ.विघ्नतः ।
aham.vidan aham.vittvAt_eva zAmyatu_a.vighnata: |
एतावत्.मात्र.साध्या_इयम् किम्_इव_इयम् कद्.अर्थना ॥७।४।७॥
etAvat.mAtra.sAdhyA_iyam kim_iva_iyam kat.arthanA ||7|4|7||
.
aham.vit=an.aham.vit+tvAt fro "I"knower o&r non"I"knower
eva indeed
zAmyatu avighnata: etAvan.mAtra.sAdhyA iyam kim iva iyam kad.arthanA
.
*vlm.7. The knowledge of the ego is lost under that of the non.ego, with any delay or difficulty; and it being so easy to effect it, there is no need of resorting to the arduous methods for removal of the same. (It being easy to ignore the silver in a shell, it is useless to test it in the fire).
*sv. One can easily give up the notion of I.ness by replacing it with the understanding 'The egosense is not', without any hindrance. Where is the need to doubt this? ll these notions like 'I am this' and 'I am not this' are not independent of consciousness.
अहम् न_अहम् इति भ्रान्तिः न च चित्त्वात्_ऋते 'स्ति सा ।
aham na_aham iti bhrAnti: na ca cittvAt_Rte_asti sA |
चित्त्वम् च_आकाश.विशदम् अतः क्व_एषा भ्रम.स्थितिः ॥७।४।८॥
cittvam ca_AkAza.vizadam ata: kva_eSA* bhrama.sthiti: ||7|4|8||
.
aham na_aham "I" not "I"
iti bhrAnti: such is delusion
na ca cittvAt_Rte nor without effective Consciousness .n..
asti sA is that.one .f..
cittvam ca and effective Consciousness is
AkAza.vizadam the clarity of Space
ata: kva_eSA bhrama.sthiti: .
*vlm.8. The thoughts of ego and non.ego, are but false conceits of the mind; and the mind being as void as the clear sky, there is no solid foundation for this error.
*sv. One can easily give up the notion of I.ness by replacing it with the understanding 'The egosense is not', without any hindrance. Where is the need to doubt this? ll these notions like 'I am this' and 'I am not this' are not independent of consciousness.
न भ्रमः_भ्रमणम् न_एव न भ्रान्तिः_भ्रामकः_अस्ति वा ।
na bhrama:_bhramaNam na_eva na bhrAnti:_bhrAmaka:_asti vA |
अन्.आलोकनम् एव_इदम् आलोकान् न_इदम् अस्ति ते ॥७।४।९॥
an.Alokanam eva_idam AlokAn_na_idam asti te ||7|4|9||
.
na bhrama: bhramaNam ca_iva – na bhrAnti:_bhrAmaka:_asti vA
an.Alokanam eva_idam AlokAn_na_idam asti te .
bhrama
##bhrama .m.. / #bhramaNa .n.. Confusion / bewilderment (when lost in the wilderness). MW finds "wandering or roaming about, roving over or through" (comp.) in_KSS. • a whirling flame_RV. ??? [Is this a common analogy in RV? MW gives no particular citations (which usually indicates that there are too many to cite). I always thought the image was original to the mANDukya.upaniSad Firebrand Commentary of gauDapAda. If there are several such examples, do they have a common author? das.jiva at gmail.com] • a whirlpool • giddiness , dizziness_suzr. • confusion , perplexity , error , mistake (end.comp. mistaking anything for)_hariv.&c. • #bhramAt .ind.. by an error or mistake_gIt."
*vlm.9. No error has its vagary anywhere, unless it moves upon the basis of ignorance, it grows upon misjudgment, and vanishes at the light of reason and right judgment.
*sv. One can easily give up the notion of I.ness by replacing it with the understanding 'The egosense is not', without any hindrance. Where is the need to doubt this? ll these notions like 'I am this' and 'I am not this' are not independent of consciousness.
विद्धि चिन्.मात्रम् एव_इदम् असद्.रूप.उपमम् ततम् ।
viddhi cin.mAtram eva_idam asad.rUpa.upamam tatam |
तेन_अलम् मौनम् आस्स्व_इयम् सर्वम् निर्वान.मात्रकम् ॥७।४।१०॥
tena_alam maunam Assva_iyam sarvam nirvAna.mAtrakam ||7|4|10||
.
viddhi cit.mAtram eva idam – know this to be a mere mode of Consciousness
a.sad.rUpa.upamam like an unreal form
tatam
tena alam maunam Assva iyam
sarvam nirvAna.mAtrakam – all a nirvANic formation.
*vlm.10. Know all existence to be the Intellect only; which is extended as an unreal vacuity; therefore sit silent in the empty space of the Intellect, wherein all things are extinct as nothing. (The reality of the Divine Mind, containing the ideal world which appears as a reality).
*sv.10.13 Consciousness is like space, a void. How can delusion exist in it? Hence, there is neither delusion nor the deluded, neither confusion nor the confused. All these seem to arise because one does not clearly perceive the truth. See this. Remain at peace in silence. This is nirvAna.
येन_एव_आशु निमेषेण तु_अहम् इत्य् एव चेतति ।
yena_eva_Azu nimeSeNa tu_aham iti_eva cetati |
तेन_एव न_अहम् इत्य् एव चेतित्वा_आशु न शोच्यते ॥७।४।११॥
tena_eva na_aham iti_eva cetitvA_Azu na zocyate ||7|4|11||
.
yena eva – by which indeed
Azu nimeSeNa tu at.once in just an eyeblink
"aham" iti eva "I" just so
cetati – conceiving
tena eva – by that indeed
"na aham" iti eva – not "I" just so
cetitvA – having conceived
Azu na zocyate – at.once is not aggrieved.
*vlm.11. Whenever the idea of ego comes to occur in the mind, it should be put down immediately by its negative idea of the non.ego or that I am nothing.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in it? Hence, there is neither delusion nor the deluded, neither confusion nor the confused. All these seem to arise because one does not clearly perceive the truth. See this. Remain at peace in silence. This is nirvAna.
मिष् #miS #nimiS #nimeSa .m.. shutting the eye, twinkling, winking, (also as a measure of time i.e a moment • nimeSAd iva, in a moment • nimeSam nimeSam, every moment • nimeSakRt f. "twinkler", lightning • nimeSatas ind. with regard to the shutting of the eyes • nimeSadyut, nimeSaruc m. a fire.fly • nimeSamAtram merely an instant • #nimeSeNa .ind.. in barely a moment • nimeSArdhAt ind. in half a twinkling of the eyes, in less than an instant. y1023.017
अहम्.भावम् नभः_अर्थेन निर्वाच्य.रूढ.बाणवत् ।
aham.bhAvam nabha:_arthena nirvAcya.rUDha.bANavat |
अजस्रम् आशु वा क्षीणम् तिष्ठ_अवष्टब्ध.तत्.पदम् ॥७।४।१२॥
ajasram Azu vA kSINam tiSTha_avaSTabdha.tat.padam ||7|4|12||
.
aham.bhAvam the "I".feeling
nabhas sky
arthena
nirvAcya.rUDha.bANavat – like the wordless flight of an arrow
ajasram Azu vA kSINam
tiSTha avaSTabdha.tat.padam .
*vlm.12. Let the conviction of the non.ego supplant that of the ego, as a meaningless term, or as untrue as empty air, or a flower of the aerial arbour; and being fixed as an arrow in the bow.string of holy meditation, strive to hit at the mark of the Divine Essence.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in it? Hence, there is neither delusion nor the deluded, neither confusion nor the confused. All these seem to arise because one does not clearly perceive the truth. See this. Remain at peace in silence. This is nirvAna.
स.नbho'र्थाम् अहम्ताम् त्वम् चेतन् एवम् अनारतम् ।
sa.nabha:arthAm ahamtAm tvam cetan_evam anAratam |
सर्व.भावैः_अनारूDho_भव तीर्ण.भव.अर्णवः ॥७।४।१३॥
sarva.bhAvai:_anArUDha:_bhava tIrNa.bhava.arNava: ||7|4|13||
.
sa.nabhas.arthAm its spacious sense
ahamtAm "I"ness
tvam cetan
na_evam anAratam
sarva.bhAvai:
anArUDha:
bhava be
tIrNa.bhava.arNava: a wave in the ocean of being.
#anArUDha – not taken, not assumed
*vlm.13. Know always your ideas of ego & tu—I and thou, to be as unreal as empty air; and being freed from the false idea of every other thing, get over quickly across the delusive ocean of the world.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in it? Hence, there is neither delusion nor the deluded, neither confusion nor the confused. All these seem to arise because one does not clearly perceive the truth. See this. Remain at peace in silence. This is nirvAna.
स्वभाव.मात्र.विजये स्वयम् यस्य न वीरता ।
svabhAva.mAtra.vijaye svayam yasya na vIratA |
तस्य_उत्तम.पद.प्राप्तौ पzor ब्रूहि कथा_एव का ॥७।४।१४॥
tasya_uttama.pada.prAptau pazo:_brUhi kathA_eva kA ||7|4|14||
.
svabhAva.mAtra.vijaye svayam yasya na vIratA +
tasya uttama.pada.prAptau –
when the highest state of that is got
pazo: brUhi katha eva kA
.
*sv.14 The very thing with which you entertain the notion of egosense enables you in the twinkling of an eye to realise the non.existence of the egosense. Then you will go beyond this ocean of saMsAra. He attains the highest state who is able thus to conquer his own nature. He is a hera:
*vlm.14. Say how is it possible for that senseless and beastly man, to attain to the highest state of divine perfection, who is unable to overcome his natural prejudice of egoism.
षट्.वर्गः_निर्जितः पूर्वम् येन_उत्तम.विदा स्वतः ।
SaT.varga:_nirjita: pUrvam yena_uttama.vidA svata: |
भाजनम् स महा.अर्थानाम् न_इतरः_नर.गर्दभः ॥७।४।१५॥
bhAjanam sa* mahA.arthAnAm na_itara:_nara.gardabha: ||7|4|15||
.
SaD.varga: nirjita: the Six being conquered
pUrvam firstly
yena uttama.vidA – by one who is knower of the highest
svata: himself
bhAjanam sa: mahA.arthAnAm – he is fit for great things
na itara: nara.gardabha: not some other human ass.
*sv.15 He who is able to overcome the six enemies (lust, anger, greed, etc. ) is a great man; others are donkeys in human garb.
*vlm.15. He who has been able by his good understanding, the sixfold beastly appetites of his nature; is. capable of receiving the knowledge of great truths; and no other asinine man in human shape.
??.15. If one is unable to conquer his inner enemies in the form of egoistic vision, desire, anger, greed and conceit, he is just a donkey in the shape of a man.
*jd.15 SaD.varga: nirjita: the Six being conquered pUrvam firstly yena uttama.vidA – by one who is knower of the highest svata: himself bhAjanam sa: mahA.arthAnAm – he is fit for great things na itara: nara.gardabha: not some other human ass.
यस्य स्व.अन्तर्.मनःवृत्तिः_जीयमाना जिता_अथवा ।
yasya sva.antar.mana:vRtti:_jIyamAnA jitA_athavA |
विषयः स विवेकानाम् स पुमान् इति कथ्यते ॥७।४।१६॥
viSaya: sa* vivekAnAm sa* pumAn iti kathyate ||7|4|16||
.
yasya of whom
sva.antar.manas.vRtti:
jIyamAnA jitA
athavA otherwise
viSaya: sa: vivekAnAm
sa: pumAn_iti kathyate he is said to be "pumAn.Human".
*sv.16 He who is able to overcome the notions that arise in the mind is a man (purusa). He is a man of wisdom.
*vlm.16 He who has weakened and overcome the inborn feelings of his mind, becomes the receptacle of all virtue and knowledge, and is called a man in its proper sense of the word.
अर्थः_दृषद् इव_अम्भोधौ यः_य* आपतति त्वयि ।
artha:_dRSat_iva_ambhodhau ya:_ya* Apatati tvayi |
तस्माd एव पलायस्व न_अहम् इत्य् एव भावयन् ॥७।४।१७॥
tasmAt eva palAyasva na_aham iti_eva bhAvayan ||7|4|17||
.
artha: dRSad iva ambhodhau ya:
ya: Apatati tvayi which happens in you
tasmAt eva
palAyasva escape
na aham ity eva bhAvayan feeling instead "not I".
#palAy #palAyasva imp. [1] md. sg. 2 [palāy]
*vlm.17. Whatever dangers may threaten you on rocks and hills and upon the sea, you may escape from the same by thinking that they cannot injure your inward soul, though they may hurt the flesh.
*sv.17.18.19 As and when the perception of an object arises within you, meet it with the understanding 'I am not this'. Such ignorant perception will immediately cease. In fact, there is nothing to be known in all this: there is need only to get rid of confusion or deluded understanding. If this delusion is not repeatedly revived, it ceases to be.
न_अहम् अस्ति_इति बुद्ध्वा_अपि स.उपपत्तिकम् अpy अलम् ।
na_aham asti_iti buddhvA_api sa.upapattikam api_alam |
जानाno ज्ञप्ति.मात्रम् च किम् अज्ञ इव मुह्यसि ॥७।४।१८॥
jAnAna:_jJapti.mAtram ca kim ajJa* iva muhyasi ||7|4|18||
.
na aham asti – no "I" is
iti buddhvA api sa.upapattikam api alam jAnAna: jJapti.mAtram ca
kim ajJa iva muhyasi – why are you deluded like the ignorant?
.
*vlm.18. Knowing that your egoism is nothing in reality, except your false conception of it, why then do you allow yourself to be deluded by it, like the ignorant who are misled by their phrenzy?
*sv.17.19 As and when the perception of an object arises within you, meet it with the understanding 'I am not this'. Such ignorant perception will immediately cease. In fact, there is nothing to be known in all this: there is need only to get rid of confusion or deluded understanding. If this delusion is not repeatedly revived, it ceases to be.
#upapattika
न ज्ञेयम् अर्थतः_अस्ति_इह हेम्नि_इव कटक.आदिता ।
na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA |
भ्रान्ति.मात्रात्_ऋते सा च शाम्यत्य् अ.स्मरणेन ते ॥७।४।१९॥
bhrAnti.mAtrAt_Rte sA ca zAmyati_a.smaraNena te ||7|4|19||
.
it is not to be known as something here
but like the state of jewelry in gold
it is only a mode of your delusion
which quietens in you when you don't recall it
.
na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA | bhrAnti.mAtrAt_Rte sA ca
zAmyati_a.smaraNena te
.
*sv. ... If this delusion is not repeatedly revived, it ceases to be.
*vlm.19. There is nothing (no ego) here, that is known to us in its reality; all our knowledge is erroneous as that of an ornament in gold, (and springs from the general custom of calling it so), so is our knowledge of the ego which we know not what, and may be lost by our forgetfulness of it. (So the different names and shapes of golden ornaments being forgotten, we see the substance of gold only common in all of them).
yo यः_भाव उदेत्य् अन्तः_त्वयि स्पन्द इव_अनिले ।
ya:_ya:_bhAva* udeti_anta:_tvayi spanda* iva_anile |
"न_अहम् अस्मि"_इति चित्.वृत्त्या तम् अनघ_अरताम् नय ॥७।४।२०॥
"na_aham asmi"_iti cit.vRttyA tam anagha_aratAm naya ||7|4|20||
.
ya: ya: bhAva: whatever bhAva Feeling/becoming
udeti_anta:_tvayi spande iva_anile arises within you like a breeze in the air
"na_aham asmi"_iti cid.vRttyA by affecting the thought "No I am I"
tam anagha_aratAm naya .
*sv.20 Whatever notion arises in you, even as movement arises in wind, realise that 'I am not this' and thus deprive it of support.
*vlm.20. Try to dislodge the thoughts that rise in your mind, in the manner of the incessant vibrations in the air, by thinking that you are not the ego, nor has your ego any foundation at all.
लोभः_लज्जा मदः_मोहः_येन_आदाउ_इति नो* जिताः ।
lobha:_lajjA mada:_moha:_yena_AdAu_iti no* jitA: |
निर्.अर्थकम् अनrtho 'स्मिन् स किम् अर्थम् प्रवर्तते ॥७।४।२१॥
nir.arthakam anartha:_asmin sa* kim artham pravartate ||7|4|21||
.
lobha: lajjA mada: moha: greed, shame, folly, delusion
yena Adau iti
no – na.u / na:
jitA: +
nirarthakam
anartha:
asmin .
sa: kim artham pravartate .
*sv.21 He who has not gained a victory over greed, shame, vanity and delusion derives no benefit by reading this scripture: it is a useless waste of time.
*vlm.21. The man who has not overcome his egotism, and its concomitants of covetousness, pride and delusion, doth in vain attend to these lectures which are useless to him.
अहम् त्वम् पवने स्पन्द इव यत् त्वयि संस्थितम् ।
aham tvam pavane spanda* iva yat tvayi saMsthitam |
परम.आत्मनि तन् न_अन्यd एतत् स्पन्द इव_अनिले ॥७।४।२२॥
parama.Atmani tat na_anyat etat spanda* iva_anile ||7|4|22||
.
aham I
tvam you
pavane spande_iva – in the breath vibrant as.if
yat tvayi saMsthitam – what in you is established
parama.Atmani – in the Absolute.Self established
tan_na_anyat – that not another
etat spanda_iva anile – this vibrant as.if in the wind.
*vlm.22. The sense of egoism and tuism which abides in thee, is no other than the stir of the Supreme spirit, which stirs alike in all as motion impels the winds.
*sv.22.23 The egosense arises in the self just as movement arises in wind. Hence it is non.different from the self. The egosense seems to shine on account of the self which is the reality or the substratum.
* aham I tvam you pavane spande_iva – in the breath vibrant as.if yat tvayi saMsthitam – what in you is established parama.Atmani – in the Absolute.Self established tan_na_anyat – that not another etat spanda_iva anile – this vibrant as.if in the wind.
अ.सर्ग.संविदा सर्गः परे_अsto 'ति.विराजते ।
a.sarga.saMvidA sarga: pare_asta:_ati.virAjate |
संनिवेश.विशेषेण दुर्.अrtho 'पि हि शोभते ॥७।४।२३॥
saMniveza.vizeSeNa dur.artha:_api hi zobhate ||7|4|23||
.
a.sarga.saMvidA – thru the lack of awareness of creation
sarga: there is creation
pare asta:
ativirAjate
saMniveza.vizeSeNa
dur.artha: api hi zobhate .
*vlm.23. The uncreated world which appears as in act of creation, is inherent and apparent in the Supreme soul, and notwithstanding all its defects and frailty, it is fair by being situated therein. (Because a thing however bad, appears beautiful by its position with the good).
*sv.22.23 The egosense arises in the self just as movement arises in wind. Hence it is non.different from the self. The egosense seems to shine on account of the self which is the reality or the substratum.
परम.आत्मा तु न_उदेति न_अस्तम् याति कदाचन ।
parama.AtmA tu na_udeti na_astam yAti kadAcana |
न च_अस्माद् अन्यद् अस्ति_इति कः_भाvo 'भाव एव वा ॥७।४।२४॥
na ca_asmAt anyat asti_iti ka:_bhAva:_abhAva* eva vA ||7|4|24||
.
since the Absolute Self does not arise
it does not come to setting anywhen
nor from this is there anything.else
so
what being or nonbeing is there
?
parama.AtmA tu na_udeti na_astam yAti kadAcana | na ca_asmAt anyat asti_iti
ka:_bhAva:_abhAva* eva vA
.
*sv. The self does not arise at any time nor does it set.
There is nothing other than the self.
Hence how can one say that it is or that it is not?
*vlm. The Supreme soul neither rises nor sets at any time;
nor is there anything else besides that One, whether existent or inexistent.
*jd.24 paramAtmA tu na udeti since the supreme Self does not arise nAstam yAti kadAcana it does not come to setting anywhen na ca asmAt nor from this anyad asti is anything iti so ka: bhAva: abhAva: eva vA what being or nonbeing is there?
परम् परे पूर्णम् पूर्णे शान्तम् शान्ते शिवम् शिवे ।
param pare pUrNam pUrNe zAntam zAnte zivam zive |
इत्य् एव_मात्रम् विततम् न_अहम् न च जगन् न धीः ॥७।४।२५॥
iti_eva_mAtram vitatam na_aham na ca jagat_na dhI: ||7|4|25||
.
the perfect is in the perfect
the full in the full
the peaceful in its peace
shiva in shiva
:
extended in such measure there is
no I nor world
:
no thought
.
param pare pUrNam pUrNe zAntam zAnte zivam zive | iti_eva_mAtram vitatam
na_aham na ca jagat_na dhI:
.
*sv.25 The supreme self is in the supreme self, the infinite in the infinite, the peace in peace. That is all there is — neither 'I' nor 'the world' nor 'the mind'.
*vlm.25. All this is transcendental in the transcendent spirit of God, and everything is perfect in his perfection. All things are quiet in his tranquility, and whatever is, is good by the goodness of the Great God.
*jd.25 param pare the perfect in the perfect pUrNam pUrNe the full in the full zAntam zAnte the peaceful in their peace zivam zive shiav in shiva iti_eva_mAtram vitatam extended in such a manner na aham – no I na ca jagat – nor world: na dhI: no thought.
अ.निर्वणे वि.निर्वानम् शान्तम् शान्ते शिवे शिवम् ।
a.nirvaNe vi.nirvAnam zAntam zAnte zive zivam |
निर्वानम् अpy अ.निर्वानम् स.नbho'र्थम् न वा_अपि तत् ॥७।४।२६॥
nirvAnam api_a.nirvAnam sa.nabha:artham na vA_api tat ||7|4|26||
.
a.nirvaNe vi.nirvAnam
zAntam zAnte peace in peace zive zivam in shiva shiva
nirvAnam api a.nirvAnam sa.nabhas.artham
na vA api tat or not even that
.
*sv.26 nirvAna (emancipation) is nirvAna. In peace there is peace. In the divine there is divinity. nirvAna (emancipation) is also anirvAna (non.emancipation) associated with space, and also not so associated.
*vlm.26. All things are extinct in the unextinquished spirit of God, they are quiet in his quiescence, and all good in his goodness; this extinction in the inextinct or ever existent soul of God, is no annihilation of any; it is understood as the sky, but is not the sky itself.
शस्त्र.आघाताः प्रसह्यन्ते सह्यन्ते व्याधि.वेदनाः ।
zastra.AghAtA: prasahyante sahyante vyAdhi.vedanA: |
"न_अहम्" इत्य् एव_मात्रस्य सहने का कदर्थना ॥७।४।२७॥
"na_aham"_iti_eva_mAtrasya sahane kA kadarthanA ||7|4|27||
.
zastrAghAtA: prasahyante sahyante
vyAdhi.vedanA:
"na_aham"
iti_eva_mAtrasya
sahane kA kadarthanA .
#ityevamAtra – in just such a measure/form. y7004 passim.
*vlm.27. Men may bear the strokes of weapons and suffer under the pain of diseases; and yet how is it that no body can to.lerate the thought of his unegoism or extinction.
*sv.27.28 When the right understanding concerning the unreality of the egosense arises, there is no difficulty in enduring attacks with weapons or illness, etc. For when the seed for the world.appearance (which is the egosense) has been destroyed the world.appearance goes with it.
जगत्.पदार्थ.सार्थनाम् अहम् इत्य् अक्षyo 'ङ्कुरः ।
jagat.padArtha.sArthanAm aham iti_akSaya:_aGkura: |
तस्मिन् निर्मूलताम् याते जगn.निर्मूलताम् गतम् ॥७।४।२८॥
tasmin nirmUlatAm yAte jagat.nirmUlatAm gatam ||7|4|28||
.
jagat.padArtha.sArthanAm – the world is a meaningful thing
aham iti as "I"
a.kSaya: aGkura: an unwithering shoot
tasmin nirmUlatAm yAte – then when come to a state of rootlessness
jagat.nirmUlatAm gatam – the world has got its rootlessness.
*vlm.28. The word ego is the ever growing germ of the significance of everything in the world; (i. e. our selfishness gives growth to our need and want of all things for our use); and that (egoism or selfishness) being rooted out of the mind, this world also is uprooted from it. (i. e. Think neither of thyself or anything in the world as thine but of the Lord, and be exempt from thy cares of both).
*sv.27.28 When the right understanding concerning the unreality of the egosense arises, there is no difficulty in enduring attacks with weapons or illness, etc. For when the seed for the world.appearance (which is the egosense) has been destroyed the world.appearance goes with it.
बाष्पेन_इव_अहम्.अर्थेन निःसारेण_अपि सारवत् ।
bASpena_iva_aham.arthena ni:sAreNa_api sAravat |
व्यामलः परमादzas.तच्.छान्तौ सम्प्रसीदति ॥७।४।२९॥
vyAmala: paramAdarza:_tat_zAntau sam.prasIdati ||7|4|29||
.
bASpena_iva_aham.arthena ni:sAreNa_api sAravat + vyAmala: paramAdarza:
tat_zAntau samprasIdati .
.
*vlm.29. The meaningless word ego, like empty vapour or smoke, has the property of oiling the mirror of the soul, which resumes its brightness after removal of the mist.
*sv.29.30 Even as the mirror gets misted by moisture, the self is veiled by the unreal egosense. This egosense gives rise to all the rest of this world.appearance. When it goes, then the self shines by its own light, even as the sun shines when the veiling cloud is blown away. ust as an object thrown into the ocean dissolves in the ocean, the egosense which enters the self is dissolved in it.
अहम्.अर्थः परे वायौ स्पndas तत्.प्रशमे तु तत् ।
aham.artha: pare vAyau spanda:_tat.prazame tu tat |
अ.निर्देश्यम् अन्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३०॥
a.nirdezyam an.AbhAsam an.antam a.jam a.vyayam ||7|4|30||
.
aham.artha: pare vAyau spanda:
tat.prazame tu tat
a.nirdezyam
an.AbhAsam
an.antam
ajam
avyayam .
*vlm.30. The significance of the word, I or ego, is as force or fluctuation in the calm and quiet atmosphere; and this force being still, the soul resumes its serenity, as that of the unseen and imperceptible and one eternal and infinite air. (Here is Vasishtha's vacuism again).
*sv.29.30 Even as the mirror gets misted by moisture, the self is veiled by the unreal egosense. This egosense gives rise to all the rest of this world.appearance. When it goes, then the self shines by its own light, even as the sun shines when the veiling cloud is blown away. ust as an object thrown into the ocean dissolves in the ocean, the egosense which enters the self is dissolved in it.
अहम्.अर्थः पुरः_द्रव्य.प्रतिबिम्ब.प्रdaz चिति ।
aham.artha: pura:_dravya.pratibimba.prada:_citi |
तच्.छान्तौ सा निर्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३१॥
tat_zAntau sA nir.AbhAsam an.antam a.jam a.vyayam ||7|4|31||
.
aham.artha: pura: dravya.pratibimba.prada: citi tat zAntau sA nirAbhAsam anantam ajam avyayam
.
*vlm.31. The significance of the word ego, produces the shadow of external objects in the mind; and that being lost, there ensues that serenity and tranquility of the soul, which are the attributes of the unknowable, infinite and eternal God.
*sv.31.32.33 As long as the egosense lasts, the same Brahman or the infinite consciousness shines as the diverse objects with different names. When the egosense is quieted, then Brahman shines as the pure infinite consciousness. The egosense is the seed for this universe.
अहम् अर्थ.अम्बुदे क्षीणे परमार्थ.शरn.नभः ।
aham artha.ambude kSINe paramArtha.zarat.nabha: |
परया_अनन्तया लक्ष्म्या स्वच्छया_अच्छम् विराजते ॥७।४।३२॥
parayA_anantayA lakSmyA svacchayA_accham virAjate ||7|4|32||
.
aham I
artha.ambude kSINe
paramArtha.zaran.nabha:
parayA
anantayA
lakSmyA
svacchayA
accham virAjate .
*vlm.32. After the cloudy shadow of the sense of the word ego, is removed from the atmosphere of mind; there appears the clear firmament of transcendent truth, shining with serene brightness throughout its infinite sphere.
*sv.31.32.33 As long as the egosense lasts, the same Brahman or the infinite consciousness shines as the diverse objects with different names. When the egosense is quieted, then Brahman shines as the pure infinite consciousness. The egosense is the seed for this universe.
अहम्.अर्थ.मल.उन्मुक्तम् अ.व्यक्तम् ताम्रम् अङ्ग चेत् ।
aham.artha.mala.unmuktam a.vyaktam tAmram aGga cet |
तत्.परम् परम.आभासम् सम्पन्नम् हेम कान्तितम् ॥७।४।३३॥
tat.param parama.AbhAsam sampannam hema kAntitam ||7|4|33||
.
aham.artha.mala.unmukta=vyaktam tAmram aGga cet
tat param parama.AbhAsam that perfect Supreme.Projection
sampannam hema kAntitam
.
*vlm.33. After the essence of the soul is purged of its dross, and there appears no alloy or base metal in it; it shines with its bright lustre as that of pure gold, when it is purified from its mixture with copper or other.
*sv.31.33 As long as the egosense lasts, the same Brahman or the infinite consciousness shines as the diverse objects with different names. When the egosense is quieted, then Brahman shines as the pure infinite consciousness. The egosense is the seed for this universe.
यथा निर्.अभिध.अर्थ.zeIr भजत्य् अ.व्यपदेश्यताम् ।
yathA nir.abhidha.artha.zrI:_bhajati_a.vyapadezyatAm |
तथा_अन्.अहम्ता_अहम्ता_इयम् ब्रह्मत्वम् अधि.गच्छति ॥७।४।३४॥
tathA_an.ahamtA_ahamtA_iyam brahmatvam adhi.gacchati ||7|4|34||
.
yathA as
nir.abhidhA.artha.zrI: an abundance of things without definition
bhajati avyapadezyatAm – leads to non.demonstrability
tathA – so too
an.ahamtA without ahamtA."I"ness
ahamtA this ahamtA."I"ness
iyam brahmatvam adhigacchati – this effects a state of confusion.
*vlm.34. As an insignificant term (nirabhidhartha), bears no accepted sense (vypadesártha); so the unintelligible word ego bearing no definite sense of any particular person, is equal to the non.ego or impersonal entity of Brahma.
##diz #apadiz #apadeza apa.deza m. assigning, pointing out KAtyzr • pretence, feint, pretext, disguise, contrivance • the second step in a syllogism (i.e. statement of the reason) • a butt or mark L • place, quarter Lex. —c m. statement, designation, name, pretence, pretext, excuse, evasion, refusal. #vyapadeza vi.apadeza m. representation, designation: a name, title • talk, speech •/• fraud, stratagem, pretext, excuse (*vyapadezena, under pretext or excuse [also .tas] end.comp. under the pretext of), vy..vat adj. having a partic. designation or name (with pitR.tas, designated by the name of the father), vy. artham ind. for the purpose of (acquiring) renown • #vyapadezaka. designating, indicating avyapadeza y3.009.049 •• #avyapadezyatA – a=vi.apa.dezya+tA – non=around.toward.showable+ness – lack of demonstrability.
अsत्य् अहम्त्वे स्थितम् ब्रह्म स.नाम_इव पदार्थवत् ।
asti_ahamtve sthitam brahma sa.nAma_iva padArthavat |
शान्तवत् सद् इव_आभासम् तद् वत्स व्यपदेशवान् ॥७।४।३५॥
zAntavat sat_iva_AbhAsam tat vatsa vyapadezavAn ||7|4|35||
.
asti ahamtve sthitam – it is seated in egoity
brahma sanAmeva padArthavat
zAntavat sad iva AbhAsam tad vatsa vyapadezavAn .
*vlm.35. It is brahmA only that resides in the word ego,(i.e.the word ego is applicable to God alone).
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
अहम्.अर्थः_जगत्.बीजम् यदि दग्धम् अ.भावताम् ।
aham.artha:_jagat.bIjam yadi dagdham a.bhAvatAm |
तद् अहम्त्वम् जगd.बन्ध इति.आदेः कलना_एव का ॥७।४।३६॥
tat_ahamtvam jagat.bandha* iti.Ade: kalanA_eva kA ||7|4|36||
.
aham.artha: jagat.bIjam yadi if the I.sense is the world.seed
dagdham abhAvatAm the burned non.beingness
tat ahamtvam jagat.bandha_.
iti.Ade: kalanA eva kA .
*vlm.36 The meaning of the word ego, which contains the seed of world in it, is rendered abortive by our ceasing to think of it, Then what is the.good of using the words I and thou, that serve only to bind our souls to this world. (Forget yourselves, to be free from bondage).
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
तd ब्रह्म शिवम् आत्मा_इति परे नाम.कलङ्किता ।
tat_brahma zivam AtmA_iti pare nAma.kalaGkitA |
उदेत्य् अहम्ता कुम्भत्वाद् इव मृद्.धातु.विस्मृतिः ॥७।४।३७॥
udeti_ahamtA kumbhatvAt iva mRd.dhAtu.vismRti: ||7|4|37||
.
tad brahma zivam AtmA iti pare nAma.kalaGkikA
udeti ahamtA arises ahamtA."I"ness
kumbhatvAt iva – as from potness
mRd.dhAtu.vismRti: clay.root
vismRti
.
*Ott. #kalaGka m. a stain, spot, mark, soil • defamation, blame. •.• #niSkalaGka stainless, sinless, pure. •• #kalaGkita #kalaGkin .adj.. spotted, soiled, stained, disgraced, defamed. • #kalaGkita kalaGkin adj. spotted, soiled, stained, disgraced, defamed. y1026.010
kalaGkikA
mRd.dhAtu.vismRti: clay.root
*vlm.37. The essence is the pure and felicitous spirit, which is afterwards soiled under the appellation of ego, which rises out of that pure essence, as a pot is produced from the clay; but the substance is forgot under the form, as the gold is forgotten under that of the ornament.
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
स्मृ #smR #vismR #vismRti – vismRti.Oblivion as at death: <deho vismRtim AyAti> y3058.016 विस्मृतिः f. Forgetfulness, oblivion, loss of memory. +
अहम्.अर्थाद् इयम् बीजात् सत्ता बिम्ब.लता.उत्थिता ।
aham.arthAt_iyam bIjAt sattA bimba.latA.utthitA |
यस्याम् जगन्त्य् अनन्तानि फलाny आयान्ति यान्ति च ॥७।४।३८॥
yasyAm jaganti_anantAni phalAni_AyAnti yAnti ca ||7|4|38||
.
aham.arthAt iyam – thru the sense of "I"
bIjAt – as a seed
sattA the state of BeingSo
bimba.latA.utthitA
yasyAm
jaganti anantAni phalAni – infinite worlds are the fruit
AyAnti yAnti ca – coming & going.
*vlm.38. It is this seed of ego, from which the visible plant of creation takes its rise; and produces the countless worlds as its fruits, which grow to fade and fall away.
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
स.अद्रि.अब्धि.उर्वी नदी सा_इयम् रूप.आलोक.एषण.आदिका ।
sa.adri.abdhi.urvI nadI sA_iyam rUpa.Aloka.eSaNa.AdikA |
अहम्.अर्थस्य मरिच.बीजस्य_अntaz चमत्.कृतिः ॥७।४।३९॥
aham.arthasya marica.bIjasya_anta:_camat.kRti: ||7|4|39||
.
sa=adri.abdhi.urvI
.f.. with=mountain.ocean.wave
nadI sA – river that.she
iyam
this
rUpa.Aloka.eSaNa=AdikA –
x Form.Light.Wishing&c. thing
aham.arthasya marica.bIjasya_anta:_camat.kRti: the sharpness in a pepper.seed that is the sense of "I".
*vlm.39. The meaning of the word ego, contains in it like the minute seed of a long pepper, the wonderful productions of nature, consisting of the earth and sea, the hills and rivers, and forms and colours of things, with their various natures and actions.
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
इष् #iS to wISH #eS A>iS wishing.for #eSaNa seeking for •• an iron arrow [or guided missile] Lex •• #eSaNA affective impulse, desire • begging, solicitation, "pitch " rAjat. &c. • also #eSaNam • #eSin end.comp. going.after, striving.for, seeking, desiring, rAgh,&c.
द्यौः क्षमा वाyur आकाशम् पर्वताः सरितः शिवः ।
dyau: kSamA vAyu:_AkAzam parvatA: sarita: ziva: |
इty आमोdo 'हम्.अर्थःअग्र.कुसुमस्य विकासिनः ॥७।४।४०॥
iti_Amoda:_aham.artha:agra.kusumasya vikAsina: ||7|4|40||
.
dyau: kSamA vAyu:_AkAzam
parvatA: sarita: ziva: |
iti_Amoda:
aham.artha:agra.kusumasya vikAsina:
.
the heavens & the patient Earth
the wind & Space
mountains & rivers
are shiva
.
the scent of a freshly blooming flower
is your sense of "I"
...
*vlm.40. The heaven and earth, the air and space, the hills and rivers on all sides, are as the fragrance of the full blown flower of the Ega:
*sv.34.41 When that is fried, there is no sense in words like 'world', 'bondage_a or 'egosense'. When the pot is broken only the clay remains: when the egosense goes, diversity is dissolved.
द्यौः Heaven, क्षमा the patient Earth, वायुर् the air, आकाशम् Space here nabhas, the spacious Sky above, पर्वताः सरितः mountain rivers, शिवः ziva, इत्य्.आमोदः such is the scent अहम्.अर्थो.अग्र.कुसुमस्य विकासिनः of the freshly blossoming flower, your sense of "I".
अहम्.अर्थः प्रविसृतः प्रकटी.कुरुते जगत् ।
aham.artha: pra.visRta: prakaTI.kurute jagat |
सd.रूप.आलोक.मननम् प्रवृत्त इव वासरः ॥७।४।४१॥
sat.rUpa.Aloka.mananam pravRtta* iva vAsara: ||7|4|41||
.
the sense of "I"
projected
illumines the world
comprehending real form in its light
like the spreading day
.
aham.artha: pra.visRta: prakaTI.kurute jagat | sat.rUpa.Aloka.mananam pravRtta* iva vAsara:
.
*vlm.41. The Ego in its widest sense, stretches out to the verge of Creation, and.contains all the worlds under it, as the wide spread day light comprehends all objects and their action under it.
प्रवृत्तेन दिनेन_अर्थः प्रकटी.क्रियते यथा ।
pravRttena dinena_artha: prakaTI.kriyate yathA |
असj.जगद्.अहम्त्वेन क्षणाn निर्मीयते तथा ॥७।४।४२॥
asat.jagat.ahamtvena kSaNAt_nirmIyate tathA ||7|4|42||
.
as
by the projected day
a thing get its light
so
by their egoity
at.once
the unreal world is constructed
.
pravRttena dinena_artha: prakaTI.kriyate yathA | asat.jagat.ahamtvena kSaNAt_nirmIyate tathA
.
*vlm.42. As the early daylight, brings to view, the forms and shapes and colours of things; so it is our egoism (which is but another name for ignorance), that presents the false appearance of the world to our visual sight.
*sv.42.45 Just as the objects of the world are perceived when the sun rises, the diversity of world.appearance arises with the rising of the egosense.
*jd.42 pravRttena dinena as by the projected day artha: prakaTI.kriyate yathA something is given light asaj.jagat.ahamtvena by the unreal world's egoity kSaNAn at.once nirmIyate tathA it is constructed thus.
अहम् इत्य् अर्थ.दुस्.तैल.लvo ब्रह्मणि वारिणि ।
aham iti_artha.dus.taila.lava:_brahmaNi vAriNi |
प्रसृto यत् तd आzv एतत् त्रि.जगc.चक्रकम् स्थितम् ॥७।४।४३॥
prasRta:_yat tat_Azu_etat tri.jagat.cakrakam sthitam ||7|4|43||
.
"I"
—a spot of oil in the brahmic waters—
however expressed at.once it exists as this created triple.world
.
aham iti_artha.du:.taila.lava: the sense of "I" is a splash of oil
brahmaNi vAriNi in the waters of the brahman.Immensity
prasRta:_yat what has emerged
tat_Azu_etat that soon is this
tri.jagat.cakrakam circlet of the Triple.World
sthitam situate, present
.
*vlm.43. When egoism like a particle of dirty oil, falls into the pellucid water of Brahma; it spreads over its surface in the form of globules, resembling the orbs of worlds floating in the air.
उन्मेषम् आष्ट्रेण_अहम्ता जगन्त्य् अनुभवत्य् अहो ।
unmeSam ASTreNa_ahamtA jaganti_anubhavati_aho |
न निमेषेण दृक्_इव सत्यानि_इत्य् अpy असन्त्य् अलम् ॥७।४।४४॥
na nimeSeNa dRk_iva satyAni_iti_api_asanti_alam ||7|4|44||
.
unmeSam ASTreNa
ahamtA "I"ness
jaganty anubhavaty aho
na nimeSeNa dRg iva
satyAni iti apyasanty alam .
.
*vlm.44. Egoism sees at a single glance, the myriads of worlds spread before its visual sight; as the blinking eye observes at a twinkling, thousands of specks scattered before its sight.
*sv.42.45 Just as the objects of the world are perceived when the sun rises, the diversity of world.appearance arises with the rising of the egosense.
#az #ASTram ether , sky , atmosphere • #ASTrA a prick or goad for driving cattle • #ASTrI an extensive forest RV. , 165 , 3.
अहम्.अर्थे प्रविसृते संसाro हि_अनुभूयते ।
aham.arthe pravisRte saMsAra:_hi_anubhUyate |
न_अन्तः_भूय परिक्षीणे लोचनस्य_इव तारके ॥७।४।४५॥
na_anta:_bhUya parikSINe locanasya_iva tArake ||7|4|45||
.
aham.arthe pravisRte
saMsAra: hi anubhUyate – the saMsAra is made to become
na antar bhUya parikSINe locanasya iva tArake .
*vlm.45. Egoism (selfishness) being extended too far, perceives the furthest worlds lying stretched before its sight; but the unegotist or unselfish soul, like a sleeping man doth not perceive the nearest object, as our eyes do not see the pupils lying within them.
*sv.42.45 Just as the objects of the world are perceived when the sun rises, the diversity of world.appearance arises with the rising of the egosense.
अहम्.अंशे निरंशत्वम् नीते शाश्वत.संविदा ।
aham.aMze niraMzatvam nIte zAzvata.saMvidA |
शाम्यति_इयम् अशेषेण संसार.मृग.तृष्णिका ॥७।४।४६॥
zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA ||7|4|46||
.
aham.aMze niraMzatvam the "I".part is a noneffective part
nIte zAzvata.saMvidA + zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA .
.
*vlm.46. It is only upon the total extinction of our egoistic feelings, by the force of unfailing reasoning; that we can get rid of the mirage of the world.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which is the realisation of the unreality of the egosense. Nothing else can ensure your true welfare.
स्व.संविd भावना.मात्र.साध्ये_अस्मिन् वर.वस्तुनि ।
sva.saMvit.bhAvanA.mAtra.sAdhye_asmin vara.vastuni |
सिद्ध.मात्र.आत्मनि स्वैरम् मा खेदम् गच्छ मा भ्रमीम् ॥७।४।४७॥
siddha.mAtra.Atmani svairam mA khedam gaccha mA bhramIm ||7|4|47||
.
sva.saMvid.bhAvanAmAtra.sAdhye when Ur.own awareness is the only Feeling attained
asmin_vara.vastuni in this vast substantiality +
siddha.mAtra.Atmani svairam
mA khedam gacchamA bhramIm .
*vlm.47. It is by our constant reflection upon our consciousness only, that it becomes possible for us to the great object of our consummation—Siddhi; and the attainment of the pefection of our souls; we have nothing more to desire or grieve at nor any fear of falling into error.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which is the realisation of the unreality of the egosense. Nothing else can ensure your true welfare.
#bhramI confusion, lack of balance in thinking, fm7004.047. The word is formed from the Krdanta form bhrami from v bhram with the feminine suffix I. Its more wellknown meaning is «whirlpool or dizziness» Satyavat Shastri +
स्व.यत्न.मात्र.संसाध्याद् अ.सहाय.आदि.साधनात् ।
sva.yatna.mAtra.saMsAdhyAt a.sahAya.Adi.sAdhanAt |
अन्.अहम्.वेदनान् न_अन्यत्_श्रेयः पश्यामि ते 'नघ ॥७।४।४८॥
an.aham.vedanAn_na_anyat_zreya: pazyAmi te_anagha ||7|4|48||
.
sva.yatna.mAtra=saMsAdhyAt from your own.effort.measured=accomplishment
a.sahAya.Adi.sAdhanAt
an.ahamvedanAt_na_anyat_zreya: not anything better than the lack of knowing "I"
pazyAmi te_anagha do I see for you, dear boy.
*vlm.48. It is possible by your own endeavour, and without the help of any person or thing, to attain to thy perfection; and therefore I see no better means for you to this than the thought of your unegoism.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which is the realisation of the unreality of the egosense. Nothing else can ensure your true welfare.
विस्मृत्य_अहम् त्वम् आस्स्व प्रविसृत.विभवः पूरित.अशेष.विश्वः
vismRtya_aham tvam Assva pravisRta.vibhava: pUrita.azeSa.vizva:
विष्वक्.शैल.अन्तरिक्ष.क्षिति.जलधि.मरुत्.मार्ग.रूपः_अमल.आत्मा ।
viSvak.zaila.antarikSa.kSiti.jaladhi.marut.mArga.rUpa:_amala.AtmA |
स्वस्थः शान्तः_विशोकः करण.मल.कलावर्जितः_निष्.प्रपञ्चः
svastha: zAnta:_vizoka: karaNa.mala.kalAvarjita:_niS.prapaJca:
निःसंचारः_चरात्मा सकलम् असकलम् चेति सिद्धान्त.सारः ॥७।४।४९॥
ni:saMcAra:_carAtmA sakalam asakalam ceti siddhAnta.sAra: ||7|4|49||
.
vismRtya_aham tvam Assva
pravisRta.vibhava:
pUrita.azeSa.vizva: the universe filled.up
viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.rUpa:
a viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.form
amala.AtmA
svastha: zAnta: vizoka:
karaNa.mala.kalAvarjita:
niS.prapaJca: without materiality
ni:saMcArazcarAtmA sakalam
a.sakalam ceti
siddhAnta.sAra: .
*sv.49 Hence, first abandon the individualised egosense and behold your self as the entire universe. Then realise that the entire universe is the self or Brahman and naught else. Be free from all agitation caused by world.notions.
*vlm.49. Now Râma, this is the abstract of the whole doctrine, that you forget your ego and tu, and extend the sphere of our soul all over the universe, and behold them all in yourself. Remain quite calm and quiet and without any sorrow, and exempt from all acts and pursuits of the frail and false world, and think the soul as one whole and not a part of the universe. (Sumashti and not Vyashta.)
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
fm7005
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
https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
7.Nirvâna 2
https://www.dropbox.com/s/uce2kdzkwwgo2p2/7.Nirv%C3%A2na%202.docx?dl=0
FM.7.4
*ON "I"DENTITY AND SELF*
*VASISHTHA said—*
स.अहम्ता.आदि.जग*च्**.**छा*न्तौ बोधे संवित्.कल.आत्मनि ।
sa.ahamtA.Adi.jagat_zAntau bodhe saMvit.kala.Atmani |
संशान्त.दीप.संका*zas **त्या*गः सिद्ध्यति न_अन्यथा ॥७।४।०१॥
saMzAnta.dIpa.saMkAza:_tyAga: siddhyati na_anyathA ||7|4|01||
.
zAntau bodhe saMvit.kala.Atmani *is at.peace, a bit of Awareness in Self + *
saMzAnta.dIpa.saMkAza: *it resembles the drying wick of a lamp as it
runs.out.of oil*
tyAga: siddhyati na_anyathA *Abandonment succeeds not otherwise*
*... *
*sv.1 VASISTHA continued: O Râma, when the egosense is quieted the
world.appearance vanishes. There is then spontaneous abandonment of
objective perception, even as a lamp without fuel goes out.
*vlm.1 VASISHTHA Continued:—The abandonment of the world (which is
otherwise termed as liberation—moksha), is upon subsidence of one_as egoism
and knowledge of the visible in the conscious soul; in the manner of the
extinction of a lamp for want of oil. (The knowledge of the phenomenal is
the root of illusion, and it is the removal of this that is called the
abandonment of the world, and the cause of liberation.
na tyAga: karma.saMtyAga: bodha:_tyAga* iti smRta: |
a.jagat.pratibhA.eka.AtmA ya:_an.ahamtA.Adi:_avyaya: ||7|4|2||
.
na tyAga: karma.saMtyAga:
*not Abandonment* *karma.Renunciation*
bodha:_tyAga_iti smRta:
*such is "Realized Abandonment" *a.jagat.pratibhA.eka*.Atm*A
*without a world.projection, One Self* ya:_*an.*ahamtA.Adi:_a.vyaya:
*which is without "I"nesses & change*
.
*vlm.1 2. It is not the giving up of actions, but the relinquishment of the
knowledge of the objective world, that makes our abandonment of it; and the
subjective soul, which is without the reflexion of the visible world, and
the objective.self, is immortal and indestructible.
*sv.2 Renunciation is not of activity. True renunciation is based on
understanding.
ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat |
शान्ते परम.निर्वाणे प्रबोध.आत्मा_इति शिष्यते ॥७।४।३॥
zAnte parama.nirvANe prabodha.AtmA_iti ziSyate ||7|4|3||
.
ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat | zAnte parama.nirvANe
prabodha.AtmA_iti ziSyate
.
*which I am*
*this .n..*
*"that.is.mine"*
*is like a lamp run.out.of oil*
*in the peace of the Absolute Nirvâna*
*only the Realized Self remains*
.
*sv. When the lamp of understanding is not fed
with the fuel of the egosense and possessiveness, what remains is
self.knowledge.
*jd. like the legendary dictum of Sherlock Holmes
:
when all possibilities have been rejected
what remains is the Truth
.
*sv. One who has not thus abandoned the egosense and mine.ness
knows neither renunciation nor wisdom nor peace.
ayam sa:_aham idam tat_me zAntam iti_eva yasya no |
na jJAnam tasya no zAnti: na tyAga:_na ca nirvRti: ||7|4|4||
.
aham *'I' *
idam tat_me *this that mine *
zAntam *Quiet *
iti_eva yasya no *so indeed of whom no.way *
na jJAnam tasya *not Knowledge of that *
no zAnti:_*nor Quiet *
na tyAga:_na ca nirvRti: *not abandonment nor *
##vR < **vRti* surrounding, covering • a hedge • **nirvRti* in mbh.&c.
मम_इदम् अयम् एव_अहम् इत्य् एतावति यः क्षयः ।
mama_idam ayam eva_aham iti_etAvati ya: kSaya: |
bodha.AtmA zivam A.zAntam tasmAt_anyat_na vidyate ||7|4|5||
.
iti_etAvati *so so.much *
ya: kSaya: *+ *
bodhAtmA
zivam.A.zAntam
tasmAt_anyat_na vidyate *than That another is not known.*
*vlm.1 5. After extinction of one_as egoism and meism, there remains the
sole and tranquil and intelligent soul, beside which there is nothing else
in existence.
*sv.4.5.6 One who has not thus abandoned the egosense and mine.ness knows
neither renunciation nor wisdom nor peace.
अहम्.अंशे विदा क्षीणे सर्वम् एव क्षयम् गतम् ।
aham.aMze vidA kSINe sarvam eva kSayam gatam |
na kim.cit_ca kva.cit kSINam nirvAna.eka.ghanam sthitam ||7|4|6||
.
*tho everything else is weakened too*
*not anything anywhere* *is weakened*
*when present in the single cloud of nirvANa*
.
aham.aMze vidA kSINe sarvam eva kSayam gatam | na kim.cit_ca kva.cit kSINam
nirvAna.eka.ghanam sthitam
.
*vlm.6. The egoistic part of the soul being weakened by the power of true
knowledge,
every thing in the world wastes away and dwindles into insignificance;
and though nothing is lost in reality, yet every thing is buried in and
with the extinction of the self,
eva kSayam gatam *tho everything else is weakened too + *na kim.cit_ca
kva.cit *not anything anywhere* kSINam *is weakened* nirvAna=eka.ghanam
sthitam *being situate in the single cloud of nirvANa*.
अहम्.विदन् अहम्.वित्त्वा*d **ए*व शाम्यतु_अ.विघ्नतः ।
aham.vidan aham.vittvAt_eva zAmyatu_a.vighnata: |
एतावत्.मात्र.साध्या_इयम् किम्_इव_इयम् क*द्**.**अ*र्थना ॥७।४।७॥
etAvat.mAtra.sAdhyA_iyam kim_iva_iyam kat.arthanA ||7|4|7||
.
eva *indeed*
zAmyatu avighnata: etAvan.mAtra.sAdhyA iyam kim iva iyam kad.arthanA
.
*vlm.7. The knowledge of the ego is lost under that of the non.ego, with
any delay or difficulty; and it being so easy to effect it, there is no
need of resorting to the arduous methods for removal of the same. (It being
easy to ignore the silver in a shell, it is useless to test it in the
fire).
*sv. One can easily give up the notion of I.ness by replacing it with the
understanding 'The egosense is not', without any hindrance. Where is the
need to doubt this? ll these notions like 'I am this' and 'I am not this'
are not independent of consciousness.
aham na_aham iti bhrAnti: na ca cittvAt_Rte_asti sA |
चित्त्वम् च_आकाश.विशदम् अतः क्व_एषा भ्रम.स्थितिः ॥७।४।८॥
cittvam ca_AkAza.vizadam ata: kva_eSA* bhrama.sthiti: ||7|4|8||
.
iti bhrAnti: *such is delusion *
na ca cittvAt_Rte *nor without effective Consciousness .n.. *
asti sA *is that.one .f..*
cittvam ca *and effective Consciousness is *
AkAza.vizadam *the clarity of Space *
ata: kva_eSA bhrama.sthiti: .
*vlm.8. The thoughts of ego and non.ego, are but false conceits of the
mind; and the mind being as void as the clear sky, there is no solid
foundation for this error.
*sv. One can easily give up the notion of I.ness by replacing it with the
understanding 'The egosense is not', without any hindrance. Where is the
need to doubt this? ll these notions like 'I am this' and 'I am not this'
are not independent of consciousness.
न भ्रमः_भ्रमणम् न_एव न भ्रान्तिः_भ्रामकः_अस्ति वा ।
na bhrama:_bhramaNam na_eva na bhrAnti:_bhrAmaka:_asti vA |
अन्.आलोकनम् एव_इदम् आलोकान् न_इदम् अस्ति ते ॥७।४।९॥
an.Alokanam eva_idam AlokAn_na_idam asti te ||7|4|9||
.
*an.*Alokanam eva_idam AlokAn_na_idam asti te *. *
*bhrama*
##bhrama .m.. / #*bhramaNa* .n.. Confusion / bewilderment (when lost in the
(comp.) in_KSS. • a whirling flame_RV. ??? [Is this a common analogy in RV?
MW gives no particular citations (which usually indicates that there are
too many to cite). I always thought the image was original to the
mANDukya.upaniSad Firebrand Commentary of gauDapAda. If there are several
such examples, do they have a common author? das.jiva at gmail.com
for)_hariv.&c. • #bhramAt .ind.. by an error or mistake_gIt."
*vlm.9. No error has its vagary anywhere, unless it moves upon the basis of
ignorance, it grows upon misjudgment, and vanishes at the light of reason
and right judgment.
*sv. One can easily give up the notion of I.ness by replacing it with the
understanding 'The egosense is not', without any hindrance. Where is the
need to doubt this? ll these notions like 'I am this' and 'I am not this'
are not independent of consciousness.
विद्धि चिन्.मात्रम् एव_इदम् असद्.रूप.उपमम् ततम् ।
viddhi cin.mAtram eva_idam asad.rUpa.upamam tatam |
तेन_अलम् मौनम् आस्स्व_इयम् सर्वम् निर्वान.मात्रकम् ॥७।४।१०॥
tena_alam maunam Assva_iyam sarvam nirvAna.mAtrakam ||7|4|10||
.
a.sad.rUpa.upamam *like an unreal form*
tatam
tena alam maunam Assva iyam
*vlm.10. Know all existence to be the Intellect only; which is extended as
an unreal vacuity; therefore sit silent in the empty space of the
Intellect, wherein all things are extinct as nothing. (The reality of the
Divine Mind, containing the ideal world which appears as a reality).
*sv.10.13 Consciousness is like space, a void. How can delusion exist in
it? Hence, there is neither delusion nor the deluded, neither confusion nor
the confused. All these seem to arise because one does not clearly perceive
the truth. See this. Remain at peace in silence. This is nirvAna.
येन_एव_आशु निमेषेण तु_अहम् इत्य् एव चेतति ।
yena_eva_Azu nimeSeNa tu_aham iti_eva cetati |
तेन_एव न_अहम् इत्य् एव चेतित्वा_आशु न शोच्यते ॥७।४।११॥
tena_eva na_aham iti_eva cetitvA_Azu na zocyate ||7|4|11||
.
Azu nimeSeNa tu *at.once in just an eyeblink *
"aham" iti eva *"I" just so *
cetati *– conceiving *
tena eva *– by that indeed *
"na aham" iti eva *– not **"I" just so *
cetitvA *– having conceived *
Azu na zocyate *– at.once is not aggrieved. *
*vlm.11. Whenever the idea of ego comes to occur in the mind, it should be
put down immediately by its negative idea of the non.ego or that I am
nothing.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in
it? Hence, there is neither delusion nor the deluded, neither confusion nor
the confused. All these seem to arise because one does not clearly perceive
the truth. See this. Remain at peace in silence. This is nirvAna.
nimeSam nimeSam, every moment • nimeSakRt f. "twinkler", lightning •
nimeSatas ind. with regard to the shutting of the eyes • nimeSadyut,
eyes, in less than an instant. y1023.017
अहम्.भावम् नभः_अर्थेन निर्वाच्य.रूढ.बाणवत् ।
aham.bhAvam nabha:_arthena nirvAcya.rUDha.bANavat |
अजस्रम् आशु वा क्षीणम् तिष्ठ_अवष्टब्ध.तत्.पदम् ॥७।४।१२॥
ajasram Azu vA kSINam tiSTha_avaSTabdha.tat.padam ||7|4|12||
.
nabhas *sky *
arthena
nirvAcya.rUDha.bANavat *– like the wordless flight of an arrow *
ajasram Azu vA kSINam
tiSTha avaSTabdha.tat.padam *. *
*vlm.12. Let the conviction of the non.ego supplant that of the ego, as a
meaningless term, or as untrue as empty air, or a flower of the aerial
arbour; and being fixed as an arrow in the bow.string of holy meditation,
strive to hit at the mark of the Divine Essence.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in
it? Hence, there is neither delusion nor the deluded, neither confusion nor
the confused. All these seem to arise because one does not clearly perceive
the truth. See this. Remain at peace in silence. This is nirvAna.
sa.nabha:arthAm ahamtAm tvam cetan_evam anAratam |
sarva.bhAvai:_anArUDha:_bhava tIrNa.bhava.arNava: ||7|4|13||
.
ahamtAm *"I"ness *
tvam cetan
na_evam anAratam
sarva.bhAvai:
anArUDha:
tIrNa.bhava.arNava: *a wave in the ocean of being. *
#*anArUDha* – not taken, not assumed
*vlm.13. Know always your ideas of ego & tu—I and thou, to be as unreal as
empty air; and being freed from the false idea of every other thing, get
over quickly across the delusive ocean of the world.
*sv.10.13 Consciousness is like space, a void. How can delusion exist in
it? Hence, there is neither delusion nor the deluded, neither confusion nor
the confused. All these seem to arise because one does not clearly perceive
the truth. See this. Remain at peace in silence. This is nirvAna.
स्वभाव.मात्र.विजये स्वयम् यस्य न वीरता ।
svabhAva.mAtra.vijaye svayam yasya na vIratA |
tasya_uttama.pada.prAptau pazo:_brUhi kathA_eva kA ||7|4|14||
.
tasya uttama.pada.prAptau –
*when the highest state of that is got *
pazo: brUhi katha eva kA
.
*sv.14 The very thing with which you entertain the notion of egosense
enables you in the twinkling of an eye to realise the non.existence of the
egosense. Then you will go beyond this ocean of saMsAra. He attains the
highest state who is able thus to conquer his own nature. He is a hera:
*vlm.14. Say how is it possible for that senseless and beastly man, to
attain to the highest state of divine perfection, who is unable to overcome
his natural prejudice of egoism.
षट्.वर्गः_निर्जितः पूर्वम् येन_उत्तम.विदा स्वतः ।
SaT.varga:_nirjita: pUrvam yena_uttama.vidA svata: |
bhAjanam sa* mahA.arthAnAm na_itara:_nara.gardabha: ||7|4|15||
.
pUrvam *firstly *
yena uttama.vidA *– by one who is knower of the highest *
svata: *himself *
bhAjanam sa: mahA.arthAnAm *– he is fit for great things *
na itara: nara.gardabha: *not some other human ass. *
*sv.15 He who is able to overcome the six enemies (lust, anger, greed, etc.
) is a great man; others are donkeys in human garb.
*vlm.15. He who has been able by his good understanding, the sixfold
beastly appetites of his nature; is. capable of receiving the knowledge of
great truths; and no other asinine man in human shape.
??.15. If one is unable to conquer his inner enemies in the form of
egoistic vision, desire, anger, greed and conceit, he is just a donkey in
the shape of a man.
uttama.vidA *– by one who is knower of the highest *svata: *himself *bhAjanam
sa: mahA.arthAnAm *– he is fit for great things *na itara: nara.gardabha: *not
some other human ass. *
यस्य स्व.अन्तर्.मनःवृत्तिः_जीयमाना जिता_अथवा ।
yasya sva.antar.mana:vRtti:_jIyamAnA jitA_athavA |
viSaya: sa* vivekAnAm sa* pumAn iti kathyate ||7|4|16||
.
sva.antar.manas.vRtti:
jIyamAnA jitA
athavA *otherwise *
viSaya: sa: vivekAnAm
sa: pumAn_iti kathyate *he is said to be "pumAn.Human". *
*sv.16 He who is able to overcome the notions that arise in the mind is a
man (purusa). He is a man of wisdom.
*vlm.16 He who has weakened and overcome the inborn feelings of his mind,
becomes the receptacle of all virtue and knowledge, and is called a man in
its proper sense of the word.
artha:_dRSat_iva_ambhodhau ya:_ya* Apatati tvayi |
tasmAt eva palAyasva na_aham iti_eva bhAvayan ||7|4|17||
.
artha: dRSad iva ambhodhau ya:
tasmAt eva
palAyasva *escape *
na aham ity eva bhAvayan *feeling instead "not I". *
#palAy #palAyasva imp. [1] md. sg. 2 [palāy
*vlm.17. Whatever dangers may threaten you on rocks and hills and upon the
sea, you may escape from the same by thinking that they cannot injure your
inward soul, though they may hurt the flesh.
*sv.17.18.19 As and when the perception of an object arises within you,
meet it with the understanding 'I am not this'. Such ignorant perception
will immediately cease. In fact, there is nothing to be known in all this:
there is need only to get rid of confusion or deluded understanding. If
this delusion is not repeatedly revived, it ceases to be.
na_aham asti_iti buddhvA_api sa.upapattikam api_alam |
jAnAna:_jJapti.mAtram ca kim ajJa* iva muhyasi ||7|4|18||
.
iti buddhvA api sa.upapattikam api alam jAnAna: jJapti.mAtram ca
.
*vlm.18. Knowing that your egoism is nothing in reality, except your false
conception of it, why then do you allow yourself to be deluded by it, like
the ignorant who are misled by their phrenzy?
*sv.17.19 As and when the perception of an object arises within you, meet
it with the understanding 'I am not this'. Such ignorant perception will
immediately cease. In fact, there is nothing to be known in all this: there
is need only to get rid of confusion or deluded understanding. If this
delusion is not repeatedly revived, it ceases to be.
#upapattika
न ज्ञेयम् अर्थतः_अस्ति_इह हेम्नि_इव कटक.आदिता ।
na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA |
bhrAnti.mAtrAt_Rte sA ca zAmyati_a.smaraNena te ||7|4|19||
.
*but** like the state of jewelry in gold*
*it is only a mode of your delusion*
*which** quietens in you when you don't recall it*
*.*
na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA | bhrAnti.mAtrAt_Rte sA
ca
zAmyati_a.smaraNena te
.
*sv. ... If this delusion is not repeatedly revived, it ceases to be.
*vlm.19. There is nothing (no ego) here, that is known to us in its
reality; all our knowledge is erroneous as that of an ornament in gold,
(and springs from the general custom of calling it so), so is our knowledge
of the ego which we know not what, and may be lost by our forgetfulness of
it. (So the different names and shapes of golden ornaments being forgotten,
we see the substance of gold only common in all of them).
ya:_ya:_bhAva* udeti_anta:_tvayi spanda* iva_anile |
"न_अहम् अस्मि"_इति चित्.वृत्त्या तम् अनघ_अरताम् नय ॥७।४।२०॥
"na_aham asmi"_iti cit.vRttyA tam anagha_aratAm naya ||7|4|20||
.
udeti_anta:_tvayi spande iva_anile *arises within you like a breeze in the
air*
"na_aham asmi"_iti cid.vRttyA *by affecting the thought "No I am I"*
tam anagha_aratAm naya *. *
*sv.20 Whatever notion arises in you, even as movement arises in wind,
realise that 'I am not this' and thus deprive it of support.
*vlm.20. Try to dislodge the thoughts that rise in your mind, in the manner
of the incessant vibrations in the air, by thinking that you are not the
ego, nor has your ego any foundation at all.
लोभः_लज्जा मदः_मोहः_येन_आदाउ_इति नो* जिताः ।
lobha:_lajjA mada:_moha:_yena_AdAu_iti no* jitA: |
nir.arthakam anartha:_asmin sa* kim artham pravartate ||7|4|21||
.
yena Adau iti
no – na.u / na:
nirarthakam
anartha:
asmin .
sa: kim artham pravartate .
*sv.21 He who has not gained a victory over greed, shame, vanity and
delusion derives no benefit by reading this scripture: it is a useless
waste of time.
*vlm.21. The man who has not overcome his egotism, and its concomitants of
covetousness, pride and delusion, doth in vain attend to these lectures
which are useless to him.
अहम् त्वम् पवने स्पन्द इव यत् त्वयि संस्थितम् ।
aham tvam pavane spanda* iva yat tvayi saMsthitam |
parama.Atmani tat na_anyat etat spanda* iva_anile ||7|4|22||
.
tvam *you *
pavane spande_iva *– in the breath vibrant as.if *
yat tvayi saMsthitam *– what in you is established *
parama*.Atm*ani *– in the Absolute.Self established *
tan_na_anyat* – that not another *
etat spanda_iva anile *– this vibrant as.if in the wind. *
*vlm.22. The sense of egoism and tuism which abides in thee, is no other
than the stir of the Supreme spirit, which stirs alike in all as motion
impels the winds.
*sv.22.23 The egosense arises in the self just as movement arises in wind.
Hence it is non.different from the self. The egosense seems to shine on
account of the self which is the reality or the substratum.
tvayi saMsthitam *– what in you is established *parama*.Atm*ani *– in the
Absolute.Self established *tan_na_anyat* – that not another *etat
spanda_iva anile *– this vibrant as.if in the wind. *
अ.सर्ग.संविदा सर्गः परे_अ*sto '*ति.विराजते ।
a.sarga.saMvidA sarga: pare_asta:_ati.virAjate |
संनिवेश.विशेषेण दुर्.अ*rtho '*पि हि शोभते ॥७।४।२३॥
saMniveza.vizeSeNa dur.artha:_api hi zobhate ||7|4|23||
.
sarga: *there is creation *
pare asta:
ativirAjate
saMniveza.vizeSeNa
dur.artha: api hi zobhate *. *
*vlm.23. The uncreated world which appears as in act of creation, is
inherent and apparent in the Supreme soul, and notwithstanding all its
defects and frailty, it is fair by being situated therein. (Because a thing
however bad, appears beautiful by its position with the good).
*sv.22.23 The egosense arises in the self just as movement arises in wind.
Hence it is non.different from the self. The egosense seems to shine on
account of the self which is the reality or the substratum.
परम.आत्मा तु न_उदेति न_अस्तम् याति कदाचन ।
parama.AtmA tu na_udeti na_astam yAti kadAcana |
na ca_asmAt anyat asti_iti ka:_bhAva:_abhAva* eva vA ||7|4|24||
.
*it does not come to setting anywhen*
*nor from this is there anything.else*
*so*
*what being or nonbeing is there*
*?*
parama.AtmA tu na_udeti na_astam yAti kadAcana | na ca_asmAt anyat asti_iti
ka:_bhAva:_abhAva* eva vA
.
*sv. The self does not arise at any time nor does it set.
There is nothing other than the self.
Hence how can one say that it is or that it is not?
*vlm. The Supreme soul neither rises nor sets at any time;
nor is there anything else besides that One, whether existent or inexistent.
yAti kadAcana *it does not come to setting anywhen* na ca asmAt *nor from
this *anyad asti *is anything *iti *so *ka: bhAva: abhAva: eva vA *what
being or nonbeing is there? *
परम् परे पूर्णम् पूर्णे शान्तम् शान्ते शिवम् शिवे ।
param pare pUrNam pUrNe zAntam zAnte zivam zive |
इत्य् एव_मात्रम् विततम् न_अहम् न च जगन् न धीः ॥७।४।२५॥
iti_eva_mAtram vitatam na_aham na ca jagat_na dhI: ||7|4|25||
.
*the full in the full*
*the peaceful in its peace*
*shiva in shiva*
*:*
*extended in such measure there is*
*no I nor world*
*:*
*no thought*
*.*
param pare pUrNam pUrNe zAntam zAnte zivam zive | iti_eva_mAtram vitatam
na_aham na ca jagat_na dhI:
.
*sv.25 The supreme self is in the supreme self, the infinite in the
infinite, the peace in peace. That is all there is — neither 'I' nor 'the
world' nor 'the mind'.
*vlm.25. All this is transcendental in the transcendent spirit of God, and
everything is perfect in his perfection. All things are quiet in his
tranquility, and whatever is, is good by the goodness of the Great God.
the full *zAntam zAnte *the peaceful in their peace *zivam zive *shiav in
shiva *iti_*eva_*mAtram vitatam* extended in such a manner *na aham* – no I
*na ca jagat* – nor world: *na dhI: *no thought. *
अ.निर्वणे वि.निर्वानम् शान्तम् शान्ते शिवे शिवम् ।
a.nirvaNe vi.nirvAnam zAntam zAnte zive zivam |
nirvAnam api_a.nirvAnam sa.nabha:artham na vA_api tat ||7|4|26||
.
a.nirvaNe vi.nirvAnam
nirvAnam api a.nirvAnam sa.nabhas.artham
na vA api tat *or not even that*
*. *
*sv.26 nirvAna (emancipation) is nirvAna. In peace there is peace. In the
divine there is divinity. nirvAna (emancipation) is also anirvAna
(non.emancipation) associated with space, and also not so associated.
*vlm.26. All things are extinct in the unextinquished spirit of God, they
are quiet in his quiescence, and all good in his goodness; this extinction
in the inextinct or ever existent soul of God, is no annihilation of any;
it is understood as the sky, but is not the sky itself.
शस्त्र.आघाताः प्रसह्यन्ते सह्यन्ते व्याधि.वेदनाः ।
zastra.AghAtA: prasahyante sahyante vyAdhi.vedanA: |
"न_अहम्" इत्य् एव_मात्रस्य सहने का कदर्थना ॥७।४।२७॥
"na_aham"_iti_eva_mAtrasya sahane kA kadarthanA ||7|4|27||
.
zastrAghAtA: prasahyante sahyante
vyAdhi.vedanA:
"na_aham"
sahane kA kadarthanA *. *
#ityevamAtra – in just such a measure/form. y7004 passim.
*vlm.27. Men may bear the strokes of weapons and suffer under the pain of
diseases; and yet how is it that no body can to.lerate the thought of his
unegoism or extinction.
*sv.27.28 When the right understanding concerning the unreality of the
egosense arises, there is no difficulty in enduring attacks with weapons or
illness, etc. For when the seed for the world.appearance (which is the
egosense) has been destroyed the world.appearance goes with it.
jagat.padArtha.sArthanAm aham iti_akSaya:_aGkura: |
तस्मिन् निर्मूलताम् याते जग*n.**नि*र्मूलताम् गतम् ॥७।४।२८॥
tasmin nirmUlatAm yAte jagat.nirmUlatAm gatam ||7|4|28||
.
aham iti *as "I"*
a.kSaya: aGkura: *an unwithering shoot *
tasmin nirmUlatAm yAte *– then when come to a state of rootlessness *
jagat.nirmUlatAm gatam *– the world has got its rootlessness. *
*vlm.28. The word ego is the ever growing germ of the significance of
everything in the world; (i. e. our selfishness gives growth to our need
and want of all things for our use); and that (egoism or selfishness) being
rooted out of the mind, this world also is uprooted from it. (i. e. Think
neither of thyself or anything in the world as thine but of the Lord, and
be exempt from thy cares of both).
*sv.27.28 When the right understanding concerning the unreality of the
egosense arises, there is no difficulty in enduring attacks with weapons or
illness, etc. For when the seed for the world.appearance (which is the
egosense) has been destroyed the world.appearance goes with it.
बाष्पेन_इव_अहम्.अर्थेन निःसारेण_अपि सारवत् ।
bASpena_iva_aham.arthena ni:sAreNa_api sAravat |
vyAmala: paramAdarza:_tat_zAntau sam.prasIdati ||7|4|29||
.
tat_zAntau samprasIdati .
.
*vlm.29. The meaningless word ego, like empty vapour or smoke, has the
property of oiling the mirror of the soul, which resumes its brightness
after removal of the mist.
*sv.29.30 Even as the mirror gets misted by moisture, the self is veiled by
the unreal egosense. This egosense gives rise to all the rest of this
world.appearance. When it goes, then the self shines by its own light, even
as the sun shines when the veiling cloud is blown away. ust as an object
thrown into the ocean dissolves in the ocean, the egosense which enters the
self is dissolved in it.
aham.artha: pare vAyau spanda:_tat.prazame tu tat |
अ.निर्देश्यम् अन्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३०॥
a.nirdezyam an.AbhAsam an.antam a.jam a.vyayam ||7|4|30||
.
aham.artha: pare vAyau spanda:
tat.prazame tu tat
a.nirdezyam
*an.*antam
ajam
avyayam *. *
*vlm.30. The significance of the word, I or ego, is as force or fluctuation
in the calm and quiet atmosphere; and this force being still, the soul
resumes its serenity, as that of the unseen and imperceptible and one
eternal and infinite air. (Here is Vasishtha's vacuism again).
*sv.29.30 Even as the mirror gets misted by moisture, the self is veiled by
the unreal egosense. This egosense gives rise to all the rest of this
world.appearance. When it goes, then the self shines by its own light, even
as the sun shines when the veiling cloud is blown away. ust as an object
thrown into the ocean dissolves in the ocean, the egosense which enters the
self is dissolved in it.
aham.artha: pura:_dravya.pratibimba.prada:_citi |
तच्.छान्तौ सा निर्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३१॥
tat_zAntau sA nir.AbhAsam an.antam a.jam a.vyayam ||7|4|31||
.
aham.artha: pura: dravya.pratibimba.prada: citi tat zAntau sA nirAbhAsam
anantam ajam avyayam
.
*vlm.31. The significance of the word ego, produces the shadow of external
objects in the mind; and that being lost, there ensues that serenity and
tranquility of the soul, which are the attributes of the unknowable,
infinite and eternal God.
*sv.31.32.33 As long as the egosense lasts, the same Brahman or the
infinite consciousness shines as the diverse objects with different names.
When the egosense is quieted, then Brahman shines as the pure infinite
consciousness. The egosense is the seed for this universe.
aham artha.ambude kSINe paramArtha.zarat.nabha: |
परया_अनन्तया लक्ष्म्या स्वच्छया_अच्छम् विराजते ॥७।४।३२॥
parayA_anantayA lakSmyA svacchayA_accham virAjate ||7|4|32||
.
artha.ambude kSINe
paramArtha.zaran.nabha:
parayA
anantayA
lakSmyA
svacchayA
*vlm.32. After the cloudy shadow of the sense of the word ego, is removed
from the atmosphere of mind; there appears the clear firmament of
transcendent truth, shining with serene brightness throughout its infinite
sphere.
*sv.31.32.33 As long as the egosense lasts, the same Brahman or the
infinite consciousness shines as the diverse objects with different names.
When the egosense is quieted, then Brahman shines as the pure infinite
consciousness. The egosense is the seed for this universe.
अहम्.अर्थ.मल.उन्मुक्तम् अ.व्यक्तम् ताम्रम् अङ्ग चेत् ।
aham.artha.mala.unmuktam a.vyaktam tAmram aGga cet |
तत्.परम् परम.आभासम् सम्पन्नम् हेम कान्तितम् ॥७।४।३३॥
tat.param parama.AbhAsam sampannam hema kAntitam ||7|4|33||
.
aham.artha.mala.unmukta=vyaktam tAmram aGga cet
sampannam hema kAntitam
*. *
*vlm.33. After the essence of the soul is purged of its dross, and there
appears no alloy or base metal in it; it shines with its bright lustre as
that of pure gold, when it is purified from its mixture with copper or
other.
*sv.31.33 As long as the egosense lasts, the same Brahman or the infinite
consciousness shines as the diverse objects with different names. When the
egosense is quieted, then Brahman shines as the pure infinite
consciousness. The egosense is the seed for this universe.
yathA nir.abhidha.artha.zrI:_bhajati_a.vyapadezyatAm |
तथा_अन्.अहम्ता_अहम्ता_इयम् ब्रह्मत्वम् अधि.गच्छति ॥७।४।३४॥
tathA_an.ahamtA_ahamtA_iyam brahmatvam adhi.gacchati ||7|4|34||
.
nir.abhidhA.artha.zrI: *an abundance of things without definition *
bhajati avyapadezyatAm *– leads to non.demonstrability *
tathA* – so too *
*an.*ahamtA *without ahamtA."I"ness *
ahamtA *this ahamtA."I"ness *
iyam brahmatvam adhigacchati *– this effects a state of confusion. *
*vlm.34. As an insignificant term (nirabhidhartha), bears no accepted sense
(vypadesártha); so the unintelligible word ego bearing no definite sense of
any particular person, is equal to the non.ego or impersonal entity of
Brahma.
##diz #apadiz #apadeza apa.deza m. assigning, pointing out KAtyzr •
pretence, feint, pretext, disguise, contrivance • the second step in a
syllogism (i.e. statement of the reason) • a butt or mark L • place,
quarter Lex. —c m. statement, designation, name, pretence, pretext, excuse,
evasion, refusal. #vyapadeza vi.apadeza m. representation, designation: a
name, title • talk, speech •/• fraud, stratagem, pretext, excuse
(*vyapadezena, under pretext or excuse [also .tas] end.comp. under the
pretext of), vy..vat adj. having a partic. designation or name (with
pitR.tas, designated by the name of the father), vy. artham ind. for the
avyapadeza y3.009.049 •• #*avyapadezyatA* – a=vi.apa.dezya+tA –
non=around.toward.showable+ness – lack of demonstrability.
अ*s**त्य्* *अ*हम्त्वे स्थितम् ब्रह्म स.नाम_इव पदार्थवत् ।
asti_ahamtve sthitam brahma sa.nAma_iva padArthavat |
शान्तवत् सद् इव_आभासम् तद् वत्स व्यपदेशवान् ॥७।४।३५॥
zAntavat sat_iva_AbhAsam tat vatsa vyapadezavAn ||7|4|35||
.
brahma sanAmeva padArthavat
zAntavat sad iva AbhAsam tad vatsa vyapadezavAn *. *
*vlm.35. It is brahmA only that resides in the word ego,(i.e.the word ego
is applicable to God alone).
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
अहम्.अर्थः_जगत्.बीजम् यदि दग्धम् अ.भावताम् ।
aham.artha:_jagat.bIjam yadi dagdham a.bhAvatAm |
tat_ahamtvam jagat.bandha* iti.Ade: kalanA_eva kA ||7|4|36||
.
dagdham abhAvatAm *the burned non.beingness *
tat ahamtvam jagat.bandha_*. *
iti.Ade: kalanA eva kA *. *
*vlm.36 The meaning of the word ego, which contains the seed of world in
it, is rendered abortive by our ceasing to think of it, Then what is
the.good of using the words I and thou, that serve only to bind our souls
to this world. (Forget yourselves, to be free from bondage).
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
tat_brahma zivam AtmA_iti pare nAma.kalaGkitA |
उदेत्य् अहम्ता कुम्भत्वाद् इव मृद्.धातु.विस्मृतिः ॥७।४।३७॥
udeti_ahamtA kumbhatvAt iva mRd.dhAtu.vismRti: ||7|4|37||
.
tad brahma zivam AtmA iti pare nAma.kalaGkikA
kumbhatvAt iva *– as from potness *
mRd.dhAtu.vismRti: *clay.root *
vismRti
*. *
*Ott. #*kalaGka m. *a stain, spot, mark, soil • defamation, blame. •.•
#*niSkalaGka
*stainless, sinless, pure. •• #kalaGkita #kalaGkin *.adj..* spotted,
soiled, stained, disgraced, defamed. • #*kalaGkita* kalaGkin adj. spotted,
*mRd.dhAtu.vismRti: clay.root *
*vlm.37. The essence is the pure and felicitous spirit, which is afterwards
soiled under the appellation of ego, which rises out of that pure essence,
as a pot is produced from the clay; but the substance is forgot under the
form, as the gold is forgotten under that of the ornament.
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
अहम्.अर्थाद् इयम् बीजात् सत्ता बिम्ब.लता.उत्थिता ।
aham.arthAt_iyam bIjAt sattA bimba.latA.utthitA |
yasyAm jaganti_anantAni phalAni_AyAnti yAnti ca ||7|4|38||
.
bIjAt *– as a seed *
sattA *the state of BeingSo*
bimba.latA.utthitA
yasyAm
jaganti anantAni phalAni *– infinite worlds are the fruit *
AyAnti yAnti ca *– coming & going. *
*vlm.38. It is this seed of ego, from which the visible plant of creation
takes its rise; and produces the countless worlds as its fruits, which grow
to fade and fall away.
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
स.अद्रि.अब्धि.उर्वी नदी सा_इयम् रूप.आलोक.एषण.आदिका ।
sa.adri.abdhi.urvI nadI sA_iyam rUpa.Aloka.eSaNa.AdikA |
aham.arthasya marica.bIjasya_anta:_camat.kRti: ||7|4|39||
.
sa=adri.abdhi.urvI
nadI sA* – river *that.she
iyam
*this *
rUp*a.A*loka.eSaNa=AdikA* – *
*x Form*.*Light*.*Wishing&c. thing*
aham.arthasya marica.bIjasya_anta:_camat.kRti: *the sharpness in a
*vlm.39. The meaning of the word ego, contains in it like the minute seed
of a long pepper, the wonderful productions of nature, consisting of the
earth and sea, the hills and rivers, and forms and colours of things, with
their various natures and actions.
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
[or guided missile] Lex •• #*eSaNA *affective impulse, desire • begging,
solicitation, "pitch " rAjat. &c. • also #*eSaNam* • #*eSin* end.comp.
dyau: kSamA vAyu:_AkAzam parvatA: sarita: ziva: |
iti_Amoda:_aham.artha:agra.kusumasya vikAsina: ||7|4|40||
.
dyau: kSamA vAyu:_AkAzam
parvatA: sarita: ziva: |
iti_Amoda:
aham.artha:agra.kusumasya vikAsina:
*the heavens & the patient Earth*
*the wind & Space*
*mountains & rivers*
*are shiva*
*.*
*the scent of a freshly blooming flower*
*is your sense of "I"*
*...*
*vlm.40. The heaven and earth, the air and space, the hills and rivers on
all sides, are as the fragrance of the full blown flower of the Ega:
*sv.34.41 When that is fried, there is no sense in words like 'world',
'bondage_a or 'egosense'. When the pot is broken only the clay remains:
when the egosense goes, diversity is dissolved.
द्यौः Heaven, क्षमा the patient Earth, वायुर् the air, आकाशम् Space here
nabhas, the spacious Sky above, पर्वताः सरितः mountain rivers, शिवः ziva,
इत्य्.आमोदः such is the scent अहम्.अर्थो.अग्र.कुसुमस्य विकासिनः of the
freshly blossoming flower, your sense of "I".
अहम्.अर्थः प्रविसृतः प्रकटी.कुरुते जगत् ।
aham.artha: pra.visRta: prakaTI.kurute jagat |
sat.rUpa.Aloka.mananam pravRtta* iva vAsara: ||7|4|41||
.
*projected*
*illumines the world*
*comprehending real form in its light*
*like the spreading day*
*.*
aham.artha: pra.visRta: prakaTI.kurute jagat | sat.rUpa.Aloka.mananam
pravRtta* iva vAsara:
*vlm.41. The Ego in its widest sense, stretches out to the verge of
Creation, and.contains all the worlds under it, as the wide spread day
light comprehends all objects and their action under it.
प्रवृत्तेन दिनेन_अर्थः प्रकटी.क्रियते यथा ।
pravRttena dinena_artha: prakaTI.kriyate yathA |
asat.jagat.ahamtvena kSaNAt_nirmIyate tathA ||7|4|42||
.
*by the projected day*
*a thing get its light*
*so*
*by their egoity*
*at.once *
*the unreal world is constructed*
*. *
pravRttena dinena_artha: prakaTI.kriyate yathA | asat.jagat.ahamtvena
kSaNAt_nirmIyate tathA
*vlm.42. As the early daylight, brings to view, the forms and shapes and
colours of things; so it is our egoism (which is but another name for
ignorance), that presents the false appearance of the world to our visual
sight.
*sv.42.45 Just as the objects of the world are perceived when the sun
rises, the diversity of world.appearance arises with the rising of the
egosense.
yathA *something is given light *asaj.jagat.ahamtvena *by the unreal
world's egoity *kSaNAn *at.once *nirmIyate tathA *it is constructed thus. *
अहम् इत्य् अर्थ.दुस्.तैल.ल*vo **ब्र*ह्मणि वारिणि ।
aham iti_artha.dus.taila.lava:_brahmaNi vAriNi |
प्रसृ*to **य*त् त*d **आzv **ए*तत् त्रि.जग*c.**च*क्रकम् स्थितम् ॥७।४।४३॥
prasRta:_yat tat_Azu_etat tri.jagat.cakrakam sthitam ||7|4|43||
.
*—a spot of oil in the brahmic waters—*
*how**ever expressed at.once it exists as this created triple.world*
*.*
aham iti_artha.du:.taila.lava: *the sense of **"I" is a splash of oil *
brahmaNi vAriNi *in the waters of the brahman.Immensity *
prasRta:_yat *what has emerged *
tat_Azu_etat *that soon is this *
tri.jagat.cakrakam *circlet of the Triple.World *
sthitam *situate, present *
*. *
*vlm.43. When egoism like a particle of dirty oil, falls into the pellucid
water of Brahma; it spreads over its surface in the form of globules,
resembling the orbs of worlds floating in the air.
उन्मेषम् आष्ट्रेण_अहम्ता जगन्त्य् अनुभवत्य् अहो ।
unmeSam ASTreNa_ahamtA jaganti_anubhavati_aho |
na nimeSeNa dRk_iva satyAni_iti_api_asanti_alam ||7|4|44||
.
unmeSam ASTreNa
jaganty anubhavaty aho
na nimeSeNa dRg iva
*. *
*vlm.44. Egoism sees at a single glance, the myriads of worlds spread
before its visual sight; as the blinking eye observes at a twinkling,
thousands of specks scattered before its sight.
*sv.42.45 Just as the objects of the world are perceived when the sun
rises, the diversity of world.appearance arises with the rising of the
egosense.
aham.arthe pravisRte saMsAra:_hi_anubhUyate |
न_अन्तः_भूय परिक्षीणे लोचनस्य_इव तारके ॥७।४।४५॥
na_anta:_bhUya parikSINe locanasya_iva tArake ||7|4|45||
.
aham.arthe pravisRte
na antar bhUya parikSINe locanasya iva tArake *. *
*vlm.45. Egoism (selfishness) being extended too far, perceives the
furthest worlds lying stretched before its sight; but the unegotist or
unselfish soul, like a sleeping man doth not perceive the nearest object,
as our eyes do not see the pupils lying within them.
*sv.42.45 Just as the objects of the world are perceived when the sun
rises, the diversity of world.appearance arises with the rising of the
egosense.
अहम्.अंशे निरंशत्वम् नीते शाश्वत.संविदा ।
aham.aMze niraMzatvam nIte zAzvata.saMvidA |
शाम्यति_इयम् अशेषेण संसार.मृग.तृष्णिका ॥७।४।४६॥
zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA ||7|4|46||
.
nIte zAzvata.saMvidA *+ *zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA .
.
*vlm.46. It is only upon the total extinction of our egoistic feelings, by
the force of unfailing reasoning; that we can get rid of the mirage of the
world.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
is the realisation of the unreality of the egosense. Nothing else can
ensure your true welfare.
sva.saMvit.bhAvanA.mAtra.sAdhye_asmin vara.vastuni |
सिद्ध.मात्र.आत्मनि स्वैरम् मा खेदम् गच्छ मा भ्रमीम् ॥७।४।४७॥
siddha.mAtra.Atmani svairam mA khedam gaccha mA bhramIm ||7|4|47||
.
attained*
asmin_vara.vastuni *in this vast substantiality + *
siddha.mAtra*.Atm*ani svairam
mA khedam gacchamA bhramIm *. *
*vlm.47. It is by our constant reflection upon our consciousness only, that
it becomes possible for us to the great object of our consummation—Siddhi;
and the attainment of the pefection of our souls; we have nothing more to
desire or grieve at nor any fear of falling into error.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
is the realisation of the unreality of the egosense. Nothing else can
ensure your true welfare.
I. Its more wellknown meaning is «whirlpool or dizziness» Satyavat Shastri
+
स्व.यत्न.मात्र.संसाध्याद् अ.सहाय.आदि.साधनात् ।
sva.yatna.mAtra.saMsAdhyAt a.sahAya.Adi.sAdhanAt |
an.aham.vedanAn_na_anyat_zreya: pazyAmi te_anagha ||7|4|48||
.
a.sahAy*a.A*di.sAdhanAt
*an.*ahamvedanAt_na_anyat_zreya: *not anything better than the lack of
knowing "I"*
pazyAmi te_anagha *do I see for you, dear boy*.
*vlm.48. It is possible by your own endeavour, and without the help of any
person or thing, to attain to thy perfection; and therefore I see no better
means for you to this than the thought of your unegoism.
*sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
is the realisation of the unreality of the egosense. Nothing else can
ensure your true welfare.
विस्मृत्य_अहम् त्वम् आस्स्व प्रविसृत.विभवः पूरित.अशेष.विश्वः
vismRtya_aham tvam Assva pravisRta.vibhava: pUrita.azeSa.vizva:
विष्वक्.शैल.अन्तरिक्ष.क्षिति.जलधि.मरुत्.मार्ग.रूपः_अमल.आत्मा ।
viSvak.zaila.antarikSa.kSiti.jaladhi.marut.mArga.rUpa:_amala.AtmA |
स्वस्थः शान्तः_विशोकः करण.मल.कलावर्जितः_निष्.प्रपञ्चः
svastha: zAnta:_vizoka: karaNa.mala.kalAvarjita:_niS.prapaJca:
निःसंचारः_चरात्मा सकलम् असकलम् चेति सिद्धान्त.सारः ॥७।४।४९॥
ni:saMcAra:_carAtmA sakalam asakalam ceti siddhAnta.sAra: ||7|4|49||
.
vismRtya_aham tvam Assva
pravisRta.vibhava:
viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.rUpa:
*a *viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.*form*
amala*.Atm*A
svastha: zAnta: vizoka:
karaNa.mala.kalAvarjita:
niS.prapaJca: *without materiality *
ni:saMcArazcarAtmA sakalam
a.sakalam ceti
*sv.49 Hence, first abandon the individualised egosense and behold your
self as the entire universe. Then realise that the entire universe is the
self or Brahman and naught else. Be free from all agitation caused by
world.notions.
*vlm.49. Now Râma, this is the abstract of the whole doctrine, that you
forget your ego and tu, and extend the sphere of our soul all over the
universe, and behold them all in yourself. Remain quite calm and quiet and
without any sorrow, and exempt from all acts and pursuits of the frail and
false world, and think the soul as one whole and not a part of the
universe. (Sumashti and not Vyashta.)
.
.
DN7004 ON "I"DENTITY AND SELF 3.JA22-23
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
>
>
>
> FM.7.4
>
>
>
> *ON "I"DENTITY AND SELF*
>
>
>
> *VASISHTHA said—*
>
>
>
> स.अहम्ता.आदि.जग*च्.छा*न्तौ बोधे संवित्.कल.आत्मनि ।
>
> sa.ahamtA.Adi.jagat_zAntau bodhe saMvit.kala.Atmani |
>
> संशान्त.दीप.संका*zas **त्या*गः सिद्ध्यति न_अन्यथा ॥७।४।०१॥
> saMzAnta.dIpa.saMkAza:_tyAga: siddhyati na_anyathA ||7|4|01||
>
> .
>
>
> zAntau bodhe saMvit.kala.Atmani *is at.peace, a bit of Awareness in Self
> + *
>
> saMzAnta.dIpa.saMkAza: *it resembles the drying wick of a lamp as it
> runs.out.of oil*
>
> tyAga: siddhyati na_anyathA *Abandonment succeeds not otherwise*
>
> *... *
> *sv.1 VASISTHA continued: O Râma, when the egosense is quieted the
> world.appearance vanishes. There is then spontaneous abandonment of
> objective perception, even as a lamp without fuel goes out.
>
> *vlm.1 VASISHTHA Continued:—The abandonment of the world (which is
> otherwise termed as liberation—moksha), is upon subsidence of one_as egoism
> and knowledge of the visible in the conscious soul; in the manner of the
> extinction of a lamp for want of oil. (The knowledge of the phenomenal is
> the root of illusion, and it is the removal of this that is called the
> abandonment of the world, and the cause of liberation.
>
>
>
> na tyAga: karma.saMtyAga: bodha:_tyAga* iti smRta: |
>
> a.jagat.pratibhA.eka.AtmA ya:_an.ahamtA.Adi:_avyaya: ||7|4|2||
>
> .
>
> na tyAga: karma.saMtyAga:
>
>
> *not Abandonment* *karma.Renunciation*
>
> bodha:_tyAga_iti smRta:
>
> *such is "Realized Abandonment" *a.jagat.pratibhA.eka*.Atm*A
>
> *without a world.projection, One Self* ya:_*an.*ahamtA.Adi:_a.vyaya:
>
> *which is without "I"nesses & change*
> .
>
> *vlm.1 2. It is not the giving up of actions, but the relinquishment of
> the knowledge of the objective world, that makes our abandonment of it; and
> the subjective soul, which is without the reflexion of the visible world,
> and the objective.self, is immortal and indestructible.
>
> *sv.2 Renunciation is not of activity. True renunciation is based on
> understanding.
>
>
>
>
>
>
>
> ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat |
>
> शान्ते परम.निर्वाणे प्रबोध.आत्मा_इति शिष्यते ॥७।४।३॥
>
> zAnte parama.nirvANe prabodha.AtmA_iti ziSyate ||7|4|3||
>
> .
>
> ayam sa:_aham idam tat_ma* iti ni:sneha.dIpavat | zAnte parama.nirvANe
> prabodha.AtmA_iti ziSyate
>
> .
>
>
> *which I am*
>
> *this .n..*
>
> *"that.is.mine"*
>
> *is like a lamp run.out.of oil*
>
> *in the peace of the Absolute Nirvâna*
>
> *only the Realized Self remains*
> .
>
> *sv. When the lamp of understanding is not fed
>
> with the fuel of the egosense and possessiveness, what remains is
> self.knowledge.
>
> *jd. like the legendary dictum of Sherlock Holmes
>
> :
>
> when all possibilities have been rejected
>
> what remains is the Truth
>
> .
>
> *sv. One who has not thus abandoned the egosense and mine.ness
>
> knows neither renunciation nor wisdom nor peace.
>
>
>
> ayam sa:_aham idam tat_me zAntam iti_eva yasya no |
>
> na jJAnam tasya no zAnti: na tyAga:_na ca nirvRti: ||7|4|4||
>
> .
>
>
> aham *'I'*
>
> idam tat_me *this that mine *
>
> zAntam *Quiet *
>
> iti_eva yasya no *so indeed of whom no.way *
>
> na jJAnam tasya *not Knowledge of that *
>
> no zAnti:_*nor Quiet *
>
> na tyAga:_na ca nirvRti: *not abandonment nor *
>
> ##vR < **vRti* surrounding, covering • a hedge • **nirvRti* in mbh.&c.
>
>
> मम_इदम् अयम् एव_अहम् इत्य् एतावति यः क्षयः ।
>
> mama_idam ayam eva_aham iti_etAvati ya: kSaya: |
>
> bodha.AtmA zivam A.zAntam tasmAt_anyat_na vidyate ||7|4|5||
>
> .
>
>
> iti_etAvati *so so.much *
>
> ya: kSaya: *+ *
>
> bodhAtmA
>
> zivam.A.zAntam
>
> tasmAt_anyat_na vidyate *than That another is not known.*
> *vlm.1 5. After extinction of one_as egoism and meism, there remains the
> sole and tranquil and intelligent soul, beside which there is nothing else
> in existence.
>
> *sv.4.5.6 One who has not thus abandoned the egosense and mine.ness knows
> neither renunciation nor wisdom nor peace.
>
>
>
> अहम्.अंशे विदा क्षीणे सर्वम् एव क्षयम् गतम् ।
>
> aham.aMze vidA kSINe sarvam eva kSayam gatam |
>
> na kim.cit_ca kva.cit kSINam nirvAna.eka.ghanam sthitam ||7|4|6||
>
> .
>
>
> *tho everything else is weakened too*
>
> *not anything anywhere* *is weakened*
>
> *when present in the single cloud of nirvANa*
> .
>
> aham.aMze vidA kSINe sarvam eva kSayam gatam | na kim.cit_ca kva.cit
> kSINam
>
> nirvAna.eka.ghanam sthitam
>
> .
>
> *vlm.6. The egoistic part of the soul being weakened by the power of true
> knowledge,
>
> every thing in the world wastes away and dwindles into insignificance;
>
> and though nothing is lost in reality, yet every thing is buried in and
> with the extinction of the self,
>
> eva kSayam gatam *tho everything else is weakened too + *na kim.cit_ca
> kva.cit *not anything anywhere* kSINam *is weakened* nirvAna=eka.ghanam
> sthitam *being situate in the single cloud of nirvANa*.
>
>
>
> अहम्.विदन् अहम्.वित्त्वा*d **ए*व शाम्यतु_अ.विघ्नतः ।
>
> aham.vidan aham.vittvAt_eva zAmyatu_a.vighnata: |
>
> एतावत्.मात्र.साध्या_इयम् किम्_इव_इयम् क*द्.अ*र्थना ॥७।४।७॥
> etAvat.mAtra.sAdhyA_iyam kim_iva_iyam kat.arthanA ||7|4|7||
>
> .
>
>
> eva *indeed*
> zAmyatu avighnata: etAvan.mAtra.sAdhyA iyam kim iva iyam kad.arthanA
>
> .
>
> *vlm.7. The knowledge of the ego is lost under that of the non.ego, with
> any delay or difficulty; and it being so easy to effect it, there is no
> need of resorting to the arduous methods for removal of the same. (It being
> easy to ignore the silver in a shell, it is useless to test it in the
> fire).
>
> *sv. One can easily give up the notion of I.ness by replacing it with the
> understanding 'The egosense is not', without any hindrance. Where is the
> need to doubt this? ll these notions like 'I am this' and 'I am not this'
> are not independent of consciousness.
>
>
>
> aham na_aham iti bhrAnti: na ca cittvAt_Rte_asti sA |
>
> चित्त्वम् च_आकाश.विशदम् अतः क्व_एषा भ्रम.स्थितिः ॥७।४।८॥
>
> cittvam ca_AkAza.vizadam ata: kva_eSA* bhrama.sthiti: ||7|4|8||
>
> .
>
>
> iti bhrAnti: *such is delusion *
>
> na ca cittvAt_Rte *nor without effective Consciousness **.n.. *
>
> asti sA *is that.one **.f..*
>
> cittvam ca *and effective Consciousness is *
>
> AkAza.vizadam *the clarity of Space *
> ata: kva_eSA bhrama.sthiti: .
>
> *vlm.8. The thoughts of ego and non.ego, are but false conceits of the
> mind; and the mind being as void as the clear sky, there is no solid
> foundation for this error.
>
> *sv. One can easily give up the notion of I.ness by replacing it with the
> understanding 'The egosense is not', without any hindrance. Where is the
> need to doubt this? ll these notions like 'I am this' and 'I am not this'
> are not independent of consciousness.
>
>
>
> न भ्रमः_भ्रमणम् न_एव न भ्रान्तिः_भ्रामकः_अस्ति वा ।
>
> na bhrama:_bhramaNam na_eva na bhrAnti:_bhrAmaka:_asti vA |
>
> अन्.आलोकनम् एव_इदम् आलोकान् न_इदम् अस्ति ते ॥७।४।९॥
>
> an.Alokanam eva_idam AlokAn_na_idam asti te ||7|4|9||
>
> .
>
>
> *an.*Alokanam eva_idam AlokAn_na_idam asti te *. *
>
> *bhrama*
>
> ##bhrama .m.. / #*bhramaNa* .n.. Confusion / bewilderment (when lost in
> through" (comp.) in_KSS. • a whirling flame_RV. ??? [Is this a common
> analogy in RV? MW gives no particular citations (which usually indicates
> that there are too many to cite). I always thought the image was original
> to the mANDukya.upaniSad Firebrand Commentary of gauDapAda. If there are
> several such examples, do they have a common author? das.jiva at gmail.com
> for)_hariv.&c. • #bhramAt .ind.. by an error or mistake_gIt."
>
> *vlm.9. No error has its vagary anywhere, unless it moves upon the basis
> of ignorance, it grows upon misjudgment, and vanishes at the light of
> reason and right judgment.
>
> *sv. One can easily give up the notion of I.ness by replacing it with the
> understanding 'The egosense is not', without any hindrance. Where is the
> need to doubt this? ll these notions like 'I am this' and 'I am not this'
> are not independent of consciousness.
>
>
>
> विद्धि चिन्.मात्रम् एव_इदम् असद्.रूप.उपमम् ततम् ।
>
> viddhi cin.mAtram eva_idam asad.rUpa.upamam tatam |
>
> तेन_अलम् मौनम् आस्स्व_इयम् सर्वम् निर्वान.मात्रकम् ॥७।४।१०॥
>
> tena_alam maunam Assva_iyam sarvam nirvAna.mAtrakam ||7|4|10||
>
> .
>
> Consciousness *
>
> a.sad.rUpa.upamam *like an unreal form*
> tatam
>
> tena alam maunam Assva iyam
>
> *vlm.10. Know all existence to be the Intellect only; which is extended as
> an unreal vacuity; therefore sit silent in the empty space of the
> Intellect, wherein all things are extinct as nothing. (The reality of the
> Divine Mind, containing the ideal world which appears as a reality).
>
> *sv.10.13 Consciousness is like space, a void. How can delusion exist in
> it? Hence, there is neither delusion nor the deluded, neither confusion nor
> the confused. All these seem to arise because one does not clearly perceive
> the truth. See this. Remain at peace in silence. This is nirvAna.
>
>
>
> येन_एव_आशु निमेषेण तु_अहम् इत्य् एव चेतति ।
>
> yena_eva_Azu nimeSeNa tu_aham iti_eva cetati |
>
> तेन_एव न_अहम् इत्य् एव चेतित्वा_आशु न शोच्यते ॥७।४।११॥
>
> tena_eva na_aham iti_eva cetitvA_Azu na zocyate ||7|4|11||
>
> .
>
>
> Azu nimeSeNa tu *at.once in just an eyeblink *
>
> "aham" iti eva *"I" just so *
>
> cetati *– conceiving *
>
> tena eva *– by that indeed *
>
> "na aham" iti eva *– not **"I" just so *
>
> cetitvA *– having conceived *
>
> Azu na zocyate *– at.once is not aggrieved. *
> *vlm.11. Whenever the idea of ego comes to occur in the mind, it should be
> put down immediately by its negative idea of the non.ego or that I am
> nothing.
>
> *sv.10.13 Consciousness is like space, a void. How can delusion exist in
> it? Hence, there is neither delusion nor the deluded, neither confusion nor
> the confused. All these seem to arise because one does not clearly perceive
> the truth. See this. Remain at peace in silence. This is nirvAna.
>
> nimeSam nimeSam, every moment • nimeSakRt f. "twinkler", lightning •
> nimeSatas ind. with regard to the shutting of the eyes • nimeSadyut,
> eyes, in less than an instant. y1023.017
>
>
>
> अहम्.भावम् नभः_अर्थेन निर्वाच्य.रूढ.बाणवत् ।
>
> aham.bhAvam nabha:_arthena nirvAcya.rUDha.bANavat |
>
> अजस्रम् आशु वा क्षीणम् तिष्ठ_अवष्टब्ध.तत्.पदम् ॥७।४।१२॥
>
> ajasram Azu vA kSINam tiSTha_avaSTabdha.tat.padam ||7|4|12||
>
> .
>
>
> nabhas *sky *
>
> arthena
>
> nirvAcya.rUDha.bANavat *– like the wordless flight of an arrow *
>
> ajasram Azu vA kSINam
>
> tiSTha avaSTabdha.tat.padam *. *
> *vlm.12. Let the conviction of the non.ego supplant that of the ego, as a
> meaningless term, or as untrue as empty air, or a flower of the aerial
> arbour; and being fixed as an arrow in the bow.string of holy meditation,
> strive to hit at the mark of the Divine Essence.
>
> *sv.10.13 Consciousness is like space, a void. How can delusion exist in
> it? Hence, there is neither delusion nor the deluded, neither confusion nor
> the confused. All these seem to arise because one does not clearly perceive
> the truth. See this. Remain at peace in silence. This is nirvAna.
>
>
>
> sa.nabha:arthAm ahamtAm tvam cetan_evam anAratam |
>
> sarva.bhAvai:_anArUDha:_bhava tIrNa.bhava.arNava: ||7|4|13||
>
> .
>
>
> ahamtAm *"I"ness *
> tvam cetan
>
> na_evam anAratam
>
> sarva.bhAvai:
>
> anArUDha:
>
>
> tIrNa.bhava.arNava: *a wave in the ocean of being. *
>
> #*anArUDha* – not taken, not assumed
> *vlm.13. Know always your ideas of ego & tu—I and thou, to be as unreal as
> empty air; and being freed from the false idea of every other thing, get
> over quickly across the delusive ocean of the world.
>
> *sv.10.13 Consciousness is like space, a void. How can delusion exist in
> it? Hence, there is neither delusion nor the deluded, neither confusion nor
> the confused. All these seem to arise because one does not clearly perceive
> the truth. See this. Remain at peace in silence. This is nirvAna.
>
>
>
> स्वभाव.मात्र.विजये स्वयम् यस्य न वीरता ।
>
> svabhAva.mAtra.vijaye svayam yasya na vIratA |
>
> tasya_uttama.pada.prAptau pazo:_brUhi kathA_eva kA ||7|4|14||
>
> .
>
>
> tasya uttama.pada.prAptau –
>
> *when the highest state of that is got *
> pazo: brUhi katha eva kA
>
> .
>
> *sv.14 The very thing with which you entertain the notion of egosense
> enables you in the twinkling of an eye to realise the non.existence of the
> egosense. Then you will go beyond this ocean of saMsAra. He attains the
> highest state who is able thus to conquer his own nature. He is a hera:
>
> *vlm.14. Say how is it possible for that senseless and beastly man, to
> attain to the highest state of divine perfection, who is unable to overcome
> his natural prejudice of egoism.
>
>
>
> षट्.वर्गः_निर्जितः पूर्वम् येन_उत्तम.विदा स्वतः ।
>
> SaT.varga:_nirjita: pUrvam yena_uttama.vidA svata: |
>
> bhAjanam sa* mahA.arthAnAm na_itara:_nara.gardabha: ||7|4|15||
>
> .
>
>
> pUrvam *firstly *
>
> yena uttama.vidA *– by one who is knower of the highest *
>
> svata: *himself *
>
> bhAjanam sa: mahA.arthAnAm *– he is fit for great things *
>
> na itara: nara.gardabha: *not some other human ass. *
> *sv.15 He who is able to overcome the six enemies (lust, anger, greed,
> etc. ) is a great man; others are donkeys in human garb.
>
> *vlm.15. He who has been able by his good understanding, the sixfold
> beastly appetites of his nature; is. capable of receiving the knowledge of
> great truths; and no other asinine man in human shape.
>
> ??.15. If one is unable to conquer his inner enemies in the form of
> egoistic vision, desire, anger, greed and conceit, he is just a donkey in
> the shape of a man.
>
> uttama.vidA *– by one who is knower of the highest *svata: *himself *bhAjanam
> sa: mahA.arthAnAm *– he is fit for great things *na itara: nara.gardabha: *not
> some other human ass. *
>
>
> यस्य स्व.अन्तर्.मनःवृत्तिः_जीयमाना जिता_अथवा ।
>
> yasya sva.antar.mana:vRtti:_jIyamAnA jitA_athavA |
>
> viSaya: sa* vivekAnAm sa* pumAn iti kathyate ||7|4|16||
>
> .
>
>
> sva.antar.manas.vRtti:
>
> jIyamAnA jitA
>
> athavA *otherwise *
>
> viSaya: sa: vivekAnAm
>
> sa: pumAn_iti kathyate *he is said to be "pumAn.Human". *
> *sv.16 He who is able to overcome the notions that arise in the mind is a
> man (purusa). He is a man of wisdom.
>
> *vlm.16 He who has weakened and overcome the inborn feelings of his mind,
> becomes the receptacle of all virtue and knowledge, and is called a man in
> its proper sense of the word.
>
>
>
> artha:_dRSat_iva_ambhodhau ya:_ya* Apatati tvayi |
>
> tasmAt eva palAyasva na_aham iti_eva bhAvayan ||7|4|17||
>
> .
>
> artha: dRSad iva ambhodhau ya:
>
>
> tasmAt eva
>
> palAyasva *escape *
>
> na aham ity eva bhAvayan *feeling instead "not I". *
> #palAy #palAyasva imp. [1] md. sg. 2 [palāy
> *vlm.17. Whatever dangers may threaten you on rocks and hills and upon the
> sea, you may escape from the same by thinking that they cannot injure your
> inward soul, though they may hurt the flesh.
>
> *sv.17.18.19 As and when the perception of an object arises within you,
> meet it with the understanding 'I am not this'. Such ignorant perception
> will immediately cease. In fact, there is nothing to be known in all this:
> there is need only to get rid of confusion or deluded understanding. If
> this delusion is not repeatedly revived, it ceases to be.
>
>
>
> na_aham asti_iti buddhvA_api sa.upapattikam api_alam |
>
> jAnAna:_jJapti.mAtram ca kim ajJa* iva muhyasi ||7|4|18||
>
> .
>
> iti buddhvA api sa.upapattikam api alam jAnAna: jJapti.mAtram ca
>
> .
>
> *vlm.18. Knowing that your egoism is nothing in reality, except your false
> conception of it, why then do you allow yourself to be deluded by it, like
> the ignorant who are misled by their phrenzy?
>
> *sv.17.19 As and when the perception of an object arises within you, meet
> it with the understanding 'I am not this'. Such ignorant perception will
> immediately cease. In fact, there is nothing to be known in all this: there
> is need only to get rid of confusion or deluded understanding. If this
> delusion is not repeatedly revived, it ceases to be.
>
> #upapattika
>
>
>
> न ज्ञेयम् अर्थतः_अस्ति_इह हेम्नि_इव कटक.आदिता ।
>
> na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA |
>
> bhrAnti.mAtrAt_Rte sA ca zAmyati_a.smaraNena te ||7|4|19||
>
> .
>
>
> *but** like the state of jewelry in gold*
>
> *it is only a mode of your delusion*
>
> *which** quietens in you when you don't recall it*
>
> *.*
> na jJeyam arthata:_asti_iha hemni_iva kaTaka.AditA | bhrAnti.mAtrAt_Rte sA
> ca
>
> zAmyati_a.smaraNena te
>
> .
>
> *sv. ... If this delusion is not repeatedly revived, it ceases to be.
>
> *vlm.19. There is nothing (no ego) here, that is known to us in its
> reality; all our knowledge is erroneous as that of an ornament in gold,
> (and springs from the general custom of calling it so), so is our knowledge
> of the ego which we know not what, and may be lost by our forgetfulness of
> it. (So the different names and shapes of golden ornaments being forgotten,
> we see the substance of gold only common in all of them).
>
>
>
> ya:_ya:_bhAva* udeti_anta:_tvayi spanda* iva_anile |
>
> "न_अहम् अस्मि"_इति चित्.वृत्त्या तम् अनघ_अरताम् नय ॥७।४।२०॥
>
> "na_aham asmi"_iti cit.vRttyA tam anagha_aratAm naya ||7|4|20||
>
> .
>
>
> udeti_anta:_tvayi spande iva_anile *arises within you like a breeze in
> the air*
>
> "na_aham asmi"_iti cid.vRttyA *by affecting the thought "No I am I"*
>
> tam anagha_aratAm naya *. *
> *sv.20 Whatever notion arises in you, even as movement arises in wind,
> realise that 'I am not this' and thus deprive it of support.
>
> *vlm.20. Try to dislodge the thoughts that rise in your mind, in the
> manner of the incessant vibrations in the air, by thinking that you are not
> the ego, nor has your ego any foundation at all.
>
>
>
> लोभः_लज्जा मदः_मोहः_येन_आदाउ_इति नो* जिताः ।
>
> lobha:_lajjA mada:_moha:_yena_AdAu_iti no* jitA: |
>
> nir.arthakam anartha:_asmin sa* kim artham pravartate ||7|4|21||
>
> .
>
> yena Adau iti
>
> no – na.u / na:
>
> nirarthakam
>
> anartha:
>
> asmin .
>
> sa: kim artham pravartate .
>
> *sv.21 He who has not gained a victory over greed, shame, vanity and
> delusion derives no benefit by reading this scripture: it is a useless
> waste of time.
>
> *vlm.21. The man who has not overcome his egotism, and its concomitants of
> covetousness, pride and delusion, doth in vain attend to these lectures
> which are useless to him.
>
>
>
> अहम् त्वम् पवने स्पन्द इव यत् त्वयि संस्थितम् ।
>
> aham tvam pavane spanda* iva yat tvayi saMsthitam |
>
> parama.Atmani tat na_anyat etat spanda* iva_anile ||7|4|22||
>
> .
>
>
> tvam *you *
>
> pavane spande_iva *– in the breath vibrant as.if *
>
> yat tvayi saMsthitam *– what in you is established *
>
> parama*.Atm*ani *– in the Absolute.Self established *
>
> tan_na_anyat* – that not another *
>
> etat spanda_iva anile *– this vibrant as.if in the wind. *
> *vlm.22. The sense of egoism and tuism which abides in thee, is no other
> than the stir of the Supreme spirit, which stirs alike in all as motion
> impels the winds.
>
> *sv.22.23 The egosense arises in the self just as movement arises in wind.
> Hence it is non.different from the self. The egosense seems to shine on
> account of the self which is the reality or the substratum.
>
> tvayi saMsthitam *– what in you is established *parama*.Atm*ani *– in the
> Absolute.Self established *tan_na_anyat* – that not another *etat
> spanda_iva anile *– this vibrant as.if in the wind. *
>
>
>
> अ.सर्ग.संविदा सर्गः परे_अ*sto '*ति.विराजते ।
>
> a.sarga.saMvidA sarga: pare_asta:_ati.virAjate |
>
> संनिवेश.विशेषेण दुर्.अ*rtho '*पि हि शोभते ॥७।४।२३॥
> saMniveza.vizeSeNa dur.artha:_api hi zobhate ||7|4|23||
>
> .
>
>
> sarga: *there is creation *
>
> pare asta:
>
> ativirAjate
>
> saMniveza.vizeSeNa
>
> dur.artha: api hi zobhate *. *
> *vlm.23. The uncreated world which appears as in act of creation, is
> inherent and apparent in the Supreme soul, and notwithstanding all its
> defects and frailty, it is fair by being situated therein. (Because a thing
> however bad, appears beautiful by its position with the good).
>
> *sv.22.23 The egosense arises in the self just as movement arises in wind.
> Hence it is non.different from the self. The egosense seems to shine on
> account of the self which is the reality or the substratum.
>
>
>
> परम.आत्मा तु न_उदेति न_अस्तम् याति कदाचन ।
>
> parama.AtmA tu na_udeti na_astam yAti kadAcana |
>
> na ca_asmAt anyat asti_iti ka:_bhAva:_abhAva* eva vA ||7|4|24||
>
> .
>
>
> *it does not come to setting anywhen*
>
> *nor from this is there anything.else*
>
> *so*
>
> *what being or nonbeing is there*
>
> *?*
> parama.AtmA tu na_udeti na_astam yAti kadAcana | na ca_asmAt anyat
> asti_iti
>
> ka:_bhAva:_abhAva* eva vA
>
> .
>
> *sv. The self does not arise at any time nor does it set.
>
> There is nothing other than the self.
>
> Hence how can one say that it is or that it is not?
>
> *vlm. The Supreme soul neither rises nor sets at any time;
>
> nor is there anything else besides that One, whether existent or
> inexistent.
>
> nAstam yAti kadAcana *it does not come to setting anywhen* na ca asmAt *nor
> from this *anyad asti *is anything *iti *so *ka: bhAva: abhAva: eva vA *what
> being or nonbeing is there? *
>
>
> परम् परे पूर्णम् पूर्णे शान्तम् शान्ते शिवम् शिवे ।
>
> param pare pUrNam pUrNe zAntam zAnte zivam zive |
>
> इत्य् एव_मात्रम् विततम् न_अहम् न च जगन् न धीः ॥७।४।२५॥
>
> iti_eva_mAtram vitatam na_aham na ca jagat_na dhI: ||7|4|25||
>
> .
>
>
> *the full in the full*
>
> *the peaceful in its peace*
>
> *shiva in shiva*
>
> *:*
>
> *extended in such measure there is*
>
> *no I nor world*
>
> *:*
>
> *no thought*
>
> *.*
> param pare pUrNam pUrNe zAntam zAnte zivam zive | iti_eva_mAtram vitatam
>
> na_aham na ca jagat_na dhI:
>
> .
>
> *sv.25 The supreme self is in the supreme self, the infinite in the
> infinite, the peace in peace. That is all there is — neither 'I' nor 'the
> world' nor 'the mind'.
>
> *vlm.25. All this is transcendental in the transcendent spirit of God, and
> everything is perfect in his perfection. All things are quiet in his
> tranquility, and whatever is, is good by the goodness of the Great God.
>
> the full *zAntam zAnte *the peaceful in their peace *zivam zive *shiav in
> shiva *iti_*eva_*mAtram vitatam* extended in such a manner *na aham* – no
> I *na ca jagat* – nor world: *na dhI: *no thought. *
>
>
> अ.निर्वणे वि.निर्वानम् शान्तम् शान्ते शिवे शिवम् ।
>
> a.nirvaNe vi.nirvAnam zAntam zAnte zive zivam |
>
> nirvAnam api_a.nirvAnam sa.nabha:artham na vA_api tat ||7|4|26||
>
> .
>
> a.nirvaNe vi.nirvAnam
>
>
> nirvAnam api a.nirvAnam sa.nabhas.artham
>
> na vA api tat *or not even that*
>
> *. *
> *sv.26 nirvAna (emancipation) is nirvAna. In peace there is peace. In the
> divine there is divinity. nirvAna (emancipation) is also anirvAna
> (non.emancipation) associated with space, and also not so associated.
>
> *vlm.26. All things are extinct in the unextinquished spirit of God, they
> are quiet in his quiescence, and all good in his goodness; this extinction
> in the inextinct or ever existent soul of God, is no annihilation of any;
> it is understood as the sky, but is not the sky itself.
>
>
>
> शस्त्र.आघाताः प्रसह्यन्ते सह्यन्ते व्याधि.वेदनाः ।
>
> zastra.AghAtA: prasahyante sahyante vyAdhi.vedanA: |
>
> "न_अहम्" इत्य् एव_मात्रस्य सहने का कदर्थना ॥७।४।२७॥
>
> "na_aham"_iti_eva_mAtrasya sahane kA kadarthanA ||7|4|27||
>
> .
>
> zastrAghAtA: prasahyante sahyante
>
> vyAdhi.vedanA:
>
> "na_aham"
>
>
> sahane kA kadarthanA *. *
> #ityevamAtra – in just such a measure/form. y7004 passim.
>
> *vlm.27. Men may bear the strokes of weapons and suffer under the pain of
> diseases; and yet how is it that no body can to.lerate the thought of his
> unegoism or extinction.
>
> *sv.27.28 When the right understanding concerning the unreality of the
> egosense arises, there is no difficulty in enduring attacks with weapons or
> illness, etc. For when the seed for the world.appearance (which is the
> egosense) has been destroyed the world.appearance goes with it.
>
>
>
>
> jagat.padArtha.sArthanAm aham iti_akSaya:_aGkura: |
>
> तस्मिन् निर्मूलताम् याते जग*n.**नि*र्मूलताम् गतम् ॥७।४।२८॥
> tasmin nirmUlatAm yAte jagat.nirmUlatAm gatam ||7|4|28||
>
> .
>
>
> aham iti *as "I"*
>
> a.kSaya: aGkura: *an unwithering shoot *
>
> tasmin nirmUlatAm yAte *– then when come to a state of rootlessness *
>
> jagat.nirmUlatAm gatam *– the world has got its rootlessness. *
> *vlm.28. The word ego is the ever growing germ of the significance of
> everything in the world; (i. e. our selfishness gives growth to our need
> and want of all things for our use); and that (egoism or selfishness) being
> rooted out of the mind, this world also is uprooted from it. (i. e. Think
> neither of thyself or anything in the world as thine but of the Lord, and
> be exempt from thy cares of both).
>
> *sv.27.28 When the right understanding concerning the unreality of the
> egosense arises, there is no difficulty in enduring attacks with weapons or
> illness, etc. For when the seed for the world.appearance (which is the
> egosense) has been destroyed the world.appearance goes with it.
>
>
>
> बाष्पेन_इव_अहम्.अर्थेन निःसारेण_अपि सारवत् ।
>
> bASpena_iva_aham.arthena ni:sAreNa_api sAravat |
>
> vyAmala: paramAdarza:_tat_zAntau sam.prasIdati ||7|4|29||
>
> .
>
> tat_zAntau samprasIdati .
>
> .
>
> *vlm.29. The meaningless word ego, like empty vapour or smoke, has the
> property of oiling the mirror of the soul, which resumes its brightness
> after removal of the mist.
>
> *sv.29.30 Even as the mirror gets misted by moisture, the self is veiled
> by the unreal egosense. This egosense gives rise to all the rest of this
> world.appearance. When it goes, then the self shines by its own light, even
> as the sun shines when the veiling cloud is blown away. ust as an object
> thrown into the ocean dissolves in the ocean, the egosense which enters the
> self is dissolved in it.
>
>
>
> aham.artha: pare vAyau spanda:_tat.prazame tu tat |
>
> अ.निर्देश्यम् अन्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३०॥
>
> a.nirdezyam an.AbhAsam an.antam a.jam a.vyayam ||7|4|30||
>
> .
>
> aham.artha: pare vAyau spanda:
>
> tat.prazame tu tat
>
> a.nirdezyam
>
>
> *an.*antam
>
> ajam
>
> avyayam *. *
> *vlm.30. The significance of the word, I or ego, is as force or
> fluctuation in the calm and quiet atmosphere; and this force being still,
> the soul resumes its serenity, as that of the unseen and imperceptible and
> one eternal and infinite air. (Here is Vasishtha's vacuism again).
>
> *sv.29.30 Even as the mirror gets misted by moisture, the self is veiled
> by the unreal egosense. This egosense gives rise to all the rest of this
> world.appearance. When it goes, then the self shines by its own light, even
> as the sun shines when the veiling cloud is blown away. ust as an object
> thrown into the ocean dissolves in the ocean, the egosense which enters the
> self is dissolved in it.
>
>
>
> aham.artha: pura:_dravya.pratibimba.prada:_citi |
>
> तच्.छान्तौ सा निर्.आभासम् अन्.अन्तम् अ.जम् अ.व्ययम् ॥७।४।३१॥
>
> tat_zAntau sA nir.AbhAsam an.antam a.jam a.vyayam ||7|4|31||
>
> .
>
> aham.artha: pura: dravya.pratibimba.prada: citi tat zAntau sA nirAbhAsam
> anantam ajam avyayam
>
> .
>
> *vlm.31. The significance of the word ego, produces the shadow of external
> objects in the mind; and that being lost, there ensues that serenity and
> tranquility of the soul, which are the attributes of the unknowable,
> infinite and eternal God.
>
> *sv.31.32.33 As long as the egosense lasts, the same Brahman or the
> infinite consciousness shines as the diverse objects with different names.
> When the egosense is quieted, then Brahman shines as the pure infinite
> consciousness. The egosense is the seed for this universe.
>
>
>
> aham artha.ambude kSINe paramArtha.zarat.nabha: |
>
> परया_अनन्तया लक्ष्म्या स्वच्छया_अच्छम् विराजते ॥७।४।३२॥
>
> parayA_anantayA lakSmyA svacchayA_accham virAjate ||7|4|32||
>
> .
>
> artha.ambude kSINe
>
> paramArtha.zaran.nabha:
>
> parayA
>
> anantayA
>
> lakSmyA
>
> svacchayA
>
> *vlm.32. After the cloudy shadow of the sense of the word ego, is removed
> from the atmosphere of mind; there appears the clear firmament of
> transcendent truth, shining with serene brightness throughout its infinite
> sphere.
>
> *sv.31.32.33 As long as the egosense lasts, the same Brahman or the
> infinite consciousness shines as the diverse objects with different names.
> When the egosense is quieted, then Brahman shines as the pure infinite
> consciousness. The egosense is the seed for this universe.
>
>
>
> अहम्.अर्थ.मल.उन्मुक्तम् अ.व्यक्तम् ताम्रम् अङ्ग चेत् ।
>
> aham.artha.mala.unmuktam a.vyaktam tAmram aGga cet |
>
> तत्.परम् परम.आभासम् सम्पन्नम् हेम कान्तितम् ॥७।४।३३॥
>
> tat.param parama.AbhAsam sampannam hema kAntitam ||7|4|33||
>
> .
>
> aham.artha.mala.unmukta=vyaktam tAmram aGga cet
>
>
> sampannam hema kAntitam
>
> *. *
> *vlm.33. After the essence of the soul is purged of its dross, and there
> appears no alloy or base metal in it; it shines with its bright lustre as
> that of pure gold, when it is purified from its mixture with copper or
> other.
>
> *sv.31.33 As long as the egosense lasts, the same Brahman or the infinite
> consciousness shines as the diverse objects with different names. When the
> egosense is quieted, then Brahman shines as the pure infinite
> consciousness. The egosense is the seed for this universe.
>
>
>
> yathA nir.abhidha.artha.zrI:_bhajati_a.vyapadezyatAm |
>
> तथा_अन्.अहम्ता_अहम्ता_इयम् ब्रह्मत्वम् अधि.गच्छति ॥७।४।३४॥
>
> tathA_an.ahamtA_ahamtA_iyam brahmatvam adhi.gacchati ||7|4|34||
>
> .
>
>
> nir.abhidhA.artha.zrI: *an abundance of things without definition *
>
> bhajati avyapadezyatAm *– leads to non.demonstrability *
>
> tathA* – so too *
>
> *an.*ahamtA *without **ahamtA."I"ness *
>
> ahamtA *this **ahamtA."I"ness*
>
> iyam brahmatvam adhigacchati *– this effects a state of confusion. *
> *vlm.34. As an insignificant term (nirabhidhartha), bears no accepted
> sense (vypadesártha); so the unintelligible word ego bearing no definite
> sense of any particular person, is equal to the non.ego or impersonal
> entity of Brahma.
>
> ##diz #apadiz #apadeza apa.deza m. assigning, pointing out KAtyzr •
> pretence, feint, pretext, disguise, contrivance • the second step in a
> syllogism (i.e. statement of the reason) • a butt or mark L • place,
> quarter Lex. —c m. statement, designation, name, pretence, pretext, excuse,
> evasion, refusal. #vyapadeza vi.apadeza m. representation, designation: a
> name, title • talk, speech •/• fraud, stratagem, pretext, excuse
> (*vyapadezena, under pretext or excuse [also .tas] end.comp. under the
> pretext of), vy..vat adj. having a partic. designation or name (with
> pitR.tas, designated by the name of the father), vy. artham ind. for the
> avyapadeza y3.009.049 •• #*avyapadezyatA* – a=vi.apa.dezya+tA –
> non=around.toward.showable+ness – lack of demonstrability.
>
>
>
> अ*s**त्य् अ*हम्त्वे स्थितम् ब्रह्म स.नाम_इव पदार्थवत् ।
> asti_ahamtve sthitam brahma sa.nAma_iva padArthavat |
>
> शान्तवत् सद् इव_आभासम् तद् वत्स व्यपदेशवान् ॥७।४।३५॥
>
> zAntavat sat_iva_AbhAsam tat vatsa vyapadezavAn ||7|4|35||
>
> .
>
>
> brahma sanAmeva padArthavat
>
> zAntavat sad iva AbhAsam tad vatsa vyapadezavAn *. *
> *vlm.35. It is brahmA only that resides in the word ego,(i.e.the word ego
> is applicable to God alone).
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
>
>
> अहम्.अर्थः_जगत्.बीजम् यदि दग्धम् अ.भावताम् ।
>
> aham.artha:_jagat.bIjam yadi dagdham a.bhAvatAm |
>
> tat_ahamtvam jagat.bandha* iti.Ade: kalanA_eva kA ||7|4|36||
>
> .
>
>
> dagdham abhAvatAm *the burned non.beingness *
>
> tat ahamtvam jagat.bandha_*. *
>
> iti.Ade: kalanA eva kA *. *
> *vlm.36 The meaning of the word ego, which contains the seed of world in
> it, is rendered abortive by our ceasing to think of it, Then what is
> the.good of using the words I and thou, that serve only to bind our souls
> to this world. (Forget yourselves, to be free from bondage).
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
>
>
> tat_brahma zivam AtmA_iti pare nAma.kalaGkitA |
>
> उदेत्य् अहम्ता कुम्भत्वाद् इव मृद्.धातु.विस्मृतिः ॥७।४।३७॥
>
> udeti_ahamtA kumbhatvAt iva mRd.dhAtu.vismRti: ||7|4|37||
>
> .
>
> tad brahma zivam AtmA iti pare nAma.kalaGkikA
>
>
> kumbhatvAt iva *– as from potness *
>
> mRd.dhAtu.vismRti: *clay.root *
>
> vismRti
>
> *. *
>
> *Ott. #*kalaGka m. *a stain, spot, mark, soil • defamation, blame. •.• #*niSkalaGka
> *stainless, sinless, pure. •• #kalaGkita #kalaGkin *.adj..* spotted,
> soiled, stained, disgraced, defamed. • #*kalaGkita* kalaGkin adj.
>
>
> *mRd.dhAtu.vismRti: clay.root *
> *vlm.37. The essence is the pure and felicitous spirit, which is
> afterwards soiled under the appellation of ego, which rises out of that
> pure essence, as a pot is produced from the clay; but the substance is
> forgot under the form, as the gold is forgotten under that of the ornament.
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
> memory. +
>
>
>
> अहम्.अर्थाद् इयम् बीजात् सत्ता बिम्ब.लता.उत्थिता ।
>
> aham.arthAt_iyam bIjAt sattA bimba.latA.utthitA |
>
> yasyAm jaganti_anantAni phalAni_AyAnti yAnti ca ||7|4|38||
>
> .
>
>
> bIjAt *– as a seed *
>
> sattA *the state of BeingSo*
>
> bimba.latA.utthitA
>
> yasyAm
>
> jaganti anantAni phalAni *– infinite worlds are the fruit *
>
> AyAnti yAnti ca *– coming & going. *
> *vlm.38. It is this seed of ego, from which the visible plant of creation
> takes its rise; and produces the countless worlds as its fruits, which grow
> to fade and fall away.
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
>
>
> स.अद्रि.अब्धि.उर्वी नदी सा_इयम् रूप.आलोक.एषण.आदिका ।
>
> sa.adri.abdhi.urvI nadI sA_iyam rUpa.Aloka.eSaNa.AdikA |
>
> aham.arthasya marica.bIjasya_anta:_camat.kRti: ||7|4|39||
>
> .
>
> sa=adri.abdhi.urvI
>
>
> nadI sA* – river *that.she
>
> iyam
>
> *this *
>
> rUp*a.A*loka.eSaNa=AdikA* – *
>
> *x Form*.*Light*.*Wishing&c. thing*
>
> aham.arthasya marica.bIjasya_anta:_camat.kRti: *the sharpness in a
>
> *vlm.39. The meaning of the word ego, contains in it like the minute seed
> of a long pepper, the wonderful productions of nature, consisting of the
> earth and sea, the hills and rivers, and forms and colours of things, with
> their various natures and actions.
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
> arrow [or guided missile] Lex •• #*eSaNA *affective impulse, desire •
> begging, solicitation, "pitch " rAjat. &c. • also #*eSaNam* • #*eSin*
>
>
>
> dyau: kSamA vAyu:_AkAzam parvatA: sarita: ziva: |
>
> iti_Amoda:_aham.artha:agra.kusumasya vikAsina: ||7|4|40||
>
> .
>
> dyau: kSamA vAyu:_AkAzam
>
> parvatA: sarita: ziva: |
>
> iti_Amoda:
>
> aham.artha:agra.kusumasya vikAsina:
>
>
> *the heavens & the patient Earth*
>
> *the wind & Space*
>
> *mountains & rivers*
>
> *are shiva*
>
> *.*
>
> *the scent of a freshly blooming flower*
>
> *is your sense of "I"*
>
> *...*
> *vlm.40. The heaven and earth, the air and space, the hills and rivers on
> all sides, are as the fragrance of the full blown flower of the Ega:
>
> *sv.34.41 When that is fried, there is no sense in words like 'world',
> 'bondage_a or 'egosense'. When the pot is broken only the clay remains:
> when the egosense goes, diversity is dissolved.
>
> द्यौः Heaven, क्षमा the patient Earth, वायुर् the air, आकाशम् Space here
> nabhas, the spacious Sky above, पर्वताः सरितः mountain rivers, शिवः ziva,
> इत्य्.आमोदः such is the scent अहम्.अर्थो.अग्र.कुसुमस्य विकासिनः of the
> freshly blossoming flower, your sense of "I".
>
>
>
> अहम्.अर्थः प्रविसृतः प्रकटी.कुरुते जगत् ।
>
> aham.artha: pra.visRta: prakaTI.kurute jagat |
>
> sat.rUpa.Aloka.mananam pravRtta* iva vAsara: ||7|4|41||
>
> .
>
>
> *projected*
>
> *illumines the world*
>
> *comprehending real form in its light*
>
> *like the spreading day*
>
> *.*
> aham.artha: pra.visRta: prakaTI.kurute jagat | sat.rUpa.Aloka.mananam
> pravRtta* iva vAsara:
>
> *vlm.41. The Ego in its widest sense, stretches out to the verge of
> Creation, and.contains all the worlds under it, as the wide spread day
> light comprehends all objects and their action under it.
>
>
>
> प्रवृत्तेन दिनेन_अर्थः प्रकटी.क्रियते यथा ।
>
> pravRttena dinena_artha: prakaTI.kriyate yathA |
>
> asat.jagat.ahamtvena kSaNAt_nirmIyate tathA ||7|4|42||
>
> .
>
>
> *by the projected day*
>
> *a thing get its light*
>
> *so*
>
> *by their egoity*
>
> *at.once *
>
> *the unreal world is constructed*
>
> *. *
> pravRttena dinena_artha: prakaTI.kriyate yathA | asat.jagat.ahamtvena
> kSaNAt_nirmIyate tathA
>
> *vlm.42. As the early daylight, brings to view, the forms and shapes and
> colours of things; so it is our egoism (which is but another name for
> ignorance), that presents the false appearance of the world to our visual
> sight.
>
> *sv.42.45 Just as the objects of the world are perceived when the sun
> rises, the diversity of world.appearance arises with the rising of the
> egosense.
>
> yathA *something is given light *asaj.jagat.ahamtvena *by the unreal
> world's egoity *kSaNAn *at.once *nirmIyate tathA *it is constructed thus.
> *
>
>
>
> अहम् इत्य् अर्थ.दुस्.तैल.ल*vo **ब्र*ह्मणि वारिणि ।
>
> aham iti_artha.dus.taila.lava:_brahmaNi vAriNi |
>
> प्रसृ*to **य*त् त*d **आ**zv **ए*तत् त्रि.जग*c.**च*क्रकम् स्थितम् ॥७।४।४३॥
> prasRta:_yat tat_Azu_etat tri.jagat.cakrakam sthitam ||7|4|43||
>
> .
>
>
> *—a spot of oil in the brahmic waters—*
>
> *how**ever expressed at.once it exists as this created triple.world*
>
> *.*
>
> aham iti_artha.du:.taila.lava: *the sense of **"I"** is a splash of oil *
>
> brahmaNi vAriNi *in the waters of the brahman.Immensity *
>
> prasRta:_yat *what has emerged *
>
> tat_Azu_etat *that soon is this *
>
> tri.jagat.cakrakam *circlet of the Triple.World *
>
> sthitam *situate, present *
>
> *. *
> *vlm.43. When egoism like a particle of dirty oil, falls into the pellucid
> water of Brahma; it spreads over its surface in the form of globules,
> resembling the orbs of worlds floating in the air.
>
>
>
> उन्मेषम् आष्ट्रेण_अहम्ता जगन्त्य् अनुभवत्य् अहो ।
>
> unmeSam ASTreNa_ahamtA jaganti_anubhavati_aho |
>
> na nimeSeNa dRk_iva satyAni_iti_api_asanti_alam ||7|4|44||
>
> .
>
> unmeSam ASTreNa
>
> jaganty anubhavaty aho
>
> na nimeSeNa dRg iva
>
>
> *. *
> *vlm.44. Egoism sees at a single glance, the myriads of worlds spread
> before its visual sight; as the blinking eye observes at a twinkling,
> thousands of specks scattered before its sight.
>
> *sv.42.45 Just as the objects of the world are perceived when the sun
> rises, the diversity of world.appearance arises with the rising of the
> egosense.
>
>
>
>
> aham.arthe pravisRte saMsAra:_hi_anubhUyate |
>
> न_अन्तः_भूय परिक्षीणे लोचनस्य_इव तारके ॥७।४।४५॥
>
> na_anta:_bhUya parikSINe locanasya_iva tArake ||7|4|45||
>
> .
>
> aham.arthe pravisRte
>
>
> na antar bhUya parikSINe locanasya iva tArake *. *
> *vlm.45. Egoism (selfishness) being extended too far, perceives the
> furthest worlds lying stretched before its sight; but the unegotist or
> unselfish soul, like a sleeping man doth not perceive the nearest object,
> as our eyes do not see the pupils lying within them.
>
> *sv.42.45 Just as the objects of the world are perceived when the sun
> rises, the diversity of world.appearance arises with the rising of the
> egosense.
>
>
>
> अहम्.अंशे निरंशत्वम् नीते शाश्वत.संविदा ।
>
> aham.aMze niraMzatvam nIte zAzvata.saMvidA |
>
> शाम्यति_इयम् अशेषेण संसार.मृग.तृष्णिका ॥७।४।४६॥
>
> zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA ||7|4|46||
>
> .
>
>
> nIte zAzvata.saMvidA *+ *zAmyati_iyam azeSeNa saMsAra.mRga.tRSNikA .
> .
>
> *vlm.46. It is only upon the total extinction of our egoistic feelings, by
> the force of unfailing reasoning; that we can get rid of the mirage of the
> world.
>
> *sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
> is the realisation of the unreality of the egosense. Nothing else can
> ensure your true welfare.
>
>
>
> sva.saMvit.bhAvanA.mAtra.sAdhye_asmin vara.vastuni |
>
> सिद्ध.मात्र.आत्मनि स्वैरम् मा खेदम् गच्छ मा भ्रमीम् ॥७।४।४७॥
>
> siddha.mAtra.Atmani svairam mA khedam gaccha mA bhramIm ||7|4|47||
>
> .
>
> attained*
>
> asmin_vara.vastuni *in this vast substantiality + *
>
> siddha.mAtra*.Atm*ani svairam
>
> mA khedam gacchamA bhramIm *. *
> *vlm.47. It is by our constant reflection upon our consciousness only,
> that it becomes possible for us to the great object of our
> consummation—Siddhi; and the attainment of the pefection of our souls; we
> have nothing more to desire or grieve at nor any fear of falling into
> error.
>
> *sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
> is the realisation of the unreality of the egosense. Nothing else can
> ensure your true welfare.
>
> I. Its more wellknown meaning is «whirlpool or dizziness» Satyavat Shastri
> +
>
>
>
> स्व.यत्न.मात्र.संसाध्याद् अ.सहाय.आदि.साधनात् ।
>
> sva.yatna.mAtra.saMsAdhyAt a.sahAya.Adi.sAdhanAt |
>
> an.aham.vedanAn_na_anyat_zreya: pazyAmi te_anagha ||7|4|48||
>
> .
>
>
> a.sahAy*a.A*di.sAdhanAt
>
> *an.*ahamvedanAt_na_anyat_zreya: *not anything better than the lack of
> knowing "I"*
>
> pazyAmi te_anagha *do I see for you, dear boy*.
> *vlm.48. It is possible by your own endeavour, and without the help of any
> person or thing, to attain to thy perfection; and therefore I see no better
> means for you to this than the thought of your unegoism.
>
> *sv.46.47.48 O Râma, I do not see any alternative to self.knowledge which
> is the realisation of the unreality of the egosense. Nothing else can
> ensure your true welfare.
>
>
>
> विस्मृत्य_अहम् त्वम् आस्स्व प्रविसृत.विभवः पूरित.अशेष.विश्वः
>
> vismRtya_aham tvam Assva pravisRta.vibhava: pUrita.azeSa.vizva:
>
> विष्वक्.शैल.अन्तरिक्ष.क्षिति.जलधि.मरुत्.मार्ग.रूपः_अमल.आत्मा ।
>
> viSvak.zaila.antarikSa.kSiti.jaladhi.marut.mArga.rUpa:_amala.AtmA |
>
> स्वस्थः शान्तः_विशोकः करण.मल.कलावर्जितः_निष्.प्रपञ्चः
>
> svastha: zAnta:_vizoka: karaNa.mala.kalAvarjita:_niS.prapaJca:
>
> निःसंचारः_चरात्मा सकलम् असकलम् चेति सिद्धान्त.सारः ॥७।४।४९॥
>
> ni:saMcAra:_carAtmA sakalam asakalam ceti siddhAnta.sAra: ||7|4|49||
>
> .
>
> vismRtya_aham tvam Assva
>
> pravisRta.vibhava:
>
>
> viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.rUpa:
>
> *a *viSvak.zaila.antarikSa.kSiti.jaladhi.marun.mArga.*form*
>
> amala*.Atm*A
>
> svastha: zAnta: vizoka:
>
> karaNa.mala.kalAvarjita:
>
> niS.prapaJca: *without materiality *
> ni:saMcArazcarAtmA sakalam
>
> a.sakalam ceti
>
> *sv.49 Hence, first abandon the individualised egosense and behold your
> self as the entire universe. Then realise that the entire universe is the
> self or Brahman and naught else. Be free from all agitation caused by
> world.notions.
>
> *vlm.49. Now Râma, this is the abstract of the whole doctrine, that you
> forget your ego and tu, and extend the sphere of our soul all over the
> universe, and behold them all in yourself. Remain quite calm and quiet and
> without any sorrow, and exempt from all acts and pursuits of the frail and
> false world, and think the soul as one whole and not a part of the
> universe. (Sumashti and not Vyashta.)
>
>
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> fm7005
>
>
> 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
>
>>
>>
>> here we begin Râma's Great Lamentation,
>>
>> his Mighty Moan
>>
>> his Rant
>>
>> his Rave.
>>
>> for one so young, he is a cocky fellow
>>
>> ready to call a spade a spade
>>
>> and a jackass a jackass. ‑jd‑
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.1.14
>>
>>
>>
>> *ON LIFE*
>>
>>
>>
>> *RÂMA said—*
>>
>>
>> आयुः पल्लव.कोण.अग्र.लम्ब.अम्बु.कण.भङ्गुरम् ।
>>
>> Ayu: pallava.koNa.agra.lamba.ambu.kaNa.bhaGguram |
>>
>> उन्मत्तम् इव संत्यज्य याति_अकाण्डे शरीरकम् ॥१।१४।१॥
>>
>> unmattam iva saMtyajya yAti_akANDe zarIrakam ||1|14|1||
>>
>> .
>>
>>
>> *is a rain.drop*
>>
>> *|*
>>
>> *•*
>>
>> *hanging from a sprout.tip*
>>
>> *.*
>>
>> *when you least expect it to*
>>
>> *suddenly*
>>
>> *it lets go*
>>
>> *.*
>>
>> Ayus.*life* pallava*.sprout/shoot/twig*.koNa.agratas.
>> *in.front/before\in.presence.of*.lamba.ambu.*water*.kaNa.bhaGgura.m |
>> unmatta.m iva.*like/as.if* saMtyajya yAti.*coming* akANDa.
>> *causeless/sudden*.e zariiraka.m
>>
>> *. *
>> koNa
>>
>> lamba
>>
>> kaNa.bhaGgura.m | unmatta
>>
>> saMtyajya
>>
>> zarIraka
>>
>>
>> *vlm.p.1. rAma *speaking*:—Human life is as frail as a drop of water
>> imprisonment out of its proper season is as irrepressible as a raving
>> madman.
>>
>>
>>
>> विषय.आशी.विषासङ्ग.परिजर्जर.चेतसाम् ।
>>
>> viSaya.AzI.viSAsaGga.parijarjara.cetasAm |
>>
>> अ.प्रौढ.आत्म.विवेकानाम् आयुर् आयास.कारणम् ॥१।१४।२॥
>>
>> a.prauDha.Atma.vivekAnAm Ayur_AyAsa.kAraNam ||1|14|2||
>>
>> .
>>
>> when poison.feeders cling.to them
>>
>> lacking viveka Discernment
>>
>> sense.objects are deadly
>>
>> and life becomes a great burden to them
>>
>> .
>>
>> *.parijarjara.cetas.Am | *of the* a*.non*.prauDha.AtmA.*Âtmâ/self*
>> .viveka.*Discernment/discrimination/analysis.s.*AnAm Ayus.*life*
>>
>> .
>>
>> cetas
>>
>> prauDha
>>
>> AyAsa
>>
>> kAraNa
>>
>> .
>>
>> *vlm. ... infected by the poison of worldly affairs ...
>>
>> *vlm.p.2 The lives of those whose minds are infected by the poison of
>> worldly affairs, and who are incapable of judging for themselves, are only
>> causes for their torment.
>>
>>
>>
>> ये तु विज्ञात.विज्ञेया विश्रान्ता वितते पदे ।
>>
>> ye tu vijJAta.vijJeyA* vizrAntA* vitate pade |
>>
>> bhAva.abhAva.sam.AzvAsam Ayu:_teSAm sukhAyate ||1|14|3||
>>
>> .
>>
>>
>> *finding peace in the fulness.state*
>>
>> *where fame and sha**me are all the same*
>>
>> *—*
>>
>> *life is luxurious for them*
>>
>> *. *
>>
>> ye tu*.tho/however* vijJaata.vijJeya.A* vizraanta.A* vitata.*
>> spread.out/extended/diffused/extensive/far.spreading*.e pada.e | bhAva
>> *.state/sense*.abhAva.*absence/unBecoming*.samaazvaasa.m
>>
>> Ayus.*life* teSAm.*for.them/their* sukhaay.ate
>>
>> *. *
>> ye
>>
>> vijJAta
>>
>> vijJeya
>>
>> vizrAnta
>>
>> pada
>>
>> samAzvAsa
>>
>> sukhAy.ate
>>
>> *vlm.p.3 Those knowing the knowable, and resting in the all.pervading
>> spirit, and acquiescing alike to their wants and gains, enjoy lives of
>> perfect tranquility.
>>
>>
>>
>> वयम् परिमित.आकार.परि.निष्ठित.निश्चयाः ।
>>
>> vayam parimita.AkAra.pari.niSThita.nizcayA: |
>>
>> संसार.अभ्र.तडित्.पुञ्जे मुने न_आयुषि निर्वृताः ॥१।१४।४॥
>>
>> saMsAra.abhra.taDit.puJje mune na_AyuSi nirvRtA: ||1|14|4||
>>
>> .
>>
>> *.Samsâra.convolution*.abhra.*raincloud*.taDit.puJja.e
>>
>> mune na.*not* Ayus.*life*.i nirvRta.A: .
>> .
>>
>> parimita
>>
>> AkAra
>>
>> pariniSThita
>>
>> taDit
>>
>> puJja
>>
>> mune
>>
>> nirvRta
>>
>> .
>>
>>
>> *who are living in this physical form *
>>
>> *we live in the mess left by a thunderstroke*
>>
>> *—*
>>
>> *this universe*
>>
>> *! *
>>
>> *it does not give comfort to us*
>>
>> *. *
>> *vlm.p.4 We who have a certain belief that we are only limited beings can
>> have no enjoyment in our transient lives, which are only flashes of
>> lightning in the cloudy sky of the world.
>>
>>
>>
>> युज्यते वेष्टनम् वायोर् आकाशस्य च खण्डनम् ।
>>
>> yujyate veSTanam vAyo:_AkAzasya ca khaNDanam |
>>
>> ग्रथनम् च तरङ्गाणाम् आस्था न_आयुषि युज्यते ॥१।१४।५॥
>>
>> grathanam ca taraGgANAm AsthA na_AyuSi yujyate ||1|14|5||
>>
>> .
>>
>>
>> *and waves are part of the boundless sea*
>>
>> *—*
>>
>> *but *
>>
>> *what can you say about Life*
>>
>> *? *
>> yujyate veSTanam vAyo: AkAzasya ca khaNDanam grathanam ca taraGgANAm
>>
>> AsthA na_AyuSi yujyate
>>
>> *vlm.5. It is as impossible to keep the winds in confinement, to tear
>> assunder the sky to pieces, and wreathe the waves to a chaplet, as to place
>> any reliance in ou:_lives.
>>
>> *vlm.p.5 It is as impossible to confine the winds or tear the sky to
>> pieces or wreathe waves into a garland as it is to place any reliance upon
>> our lives.
>>
>>
>>
>> Autumn Clouds, Sanhitta Bhattacharjee
>>
>>
>> http://flickrhivemind.net/flick:_hvmnd.cgi?search_type=Tags&photo_number=50&photo_type=250&noform=t&quicksearch=1&sort=Date+Taken%2C+new+first&textinput=%E0%A6%B6%E0%A6%B0%E0%A7%8E&.submit=Search+Tags
>>
>>
>> पेलवम् शरदि_इव_अभ्रम् अ.स्नेह इव दीपकः ।
>>
>> pelavam zaradi_iva_abhram a.sneha* iva dIpaka: |
>>
>> तरङ्गक इव_आलोलम् गतम् एव_उप.लक्ष्यते ॥१।१४।६॥
>>
>> taraGgaka* iva_Alolam gatam eva_upa.lakSyate ||1|14|6||
>>
>> .
>>
>>
>> *like an autumn cloud *
>>
>> *sputtering *
>>
>> *like a spent candle *
>>
>> *Life *
>>
>> *is soon gone like a bursting wave*
>>
>> *. *
>>
>> pelavam zaradi*_*iva*_*abhram a.sneha* iva dIpaka: | taraGgaka*
>> iva_Alolam
>>
>> gatam eva*_*upa.lakSyate
>> .
>>
>> *vlm.p.6 Fast as the fleeting clouds in autumn, and short as the light of
>> lamp without oil, our lives appear to pass away as impermanent as rolling
>> waves in the sea.
>>
>>
>>
>> taraGgam pratibimba.indum taDit.puJjam nabha:_ambujam |
>>
>> grahitum AsthAm badhnAmi na tu_AyuSi hata.sthitau ||1|14|7||
>>
>> .
>>
>>
>> *the moon reflected in the water *
>>
>> *lightning.flashes *
>>
>> *a sky.lotus *
>>
>> *I can trust in them *
>>
>> *but not the wretched state of *
>>
>> *Life*
>>
>> *. *
>> taraGgam pratibimba.indum taDit.puJjam nabho.ambujam grahitum AsthAm
>>
>> *. *
>> *vlm.p.7 Rather attempt to lay hold of the moon’s shadow on the waves, or
>> the fleeting lightening in the sky, or the ideal lotus blossoms in the
>> ether, than ever place any reliance upon this unsteady life.
>>
>>
>> स्था #sthA .> #*sthita . standing* (as opp. to "going", "sitting", or
>> tena,", it was stood by him "= "he waited") • standing firm (yuddhe, "in
>> vyApya sthita . "he keeps continually pervading" • upavizya sthita . "he
>> remains sitting" • katham sthitAsi, "how did you fare?" [cf. German"Wie
>> myself am ready " • agraje sthite, "when the elder brother is there").
>>
>>
>>
>> a.vizrAnta.manA: zUnyam Ayu:_Atatam Ihate |
>>
>> du:khAya_eva vimUDha:_antar garbham azvatarI yathA ||1|14|8||
>>
>> .
>>
>>
>> *the shUnya.void *
>>
>> *Life*
>>
>> *—*
>>
>> *all these bring us misery within *
>>
>> *like *
>>
>> *the womb of a sterile mule*
>>
>> *. *
>> a.vizrAnta.manA: zUnyam Ayu:_Atatam Ihate | du:khAya_eva vimUDha:_antar
>> garbham azvatarI yathA
>>
>> *vlm.p.8 Men of restless minds, desiring to prolong their useless and
>> toilsome lives, resemble the barren she.mule conceived by a horse.
>>
>>
>>
>>
>> saMsAra.saMsRtau_asyAm phena:_asmin sarga.sAgare |
>>
>> काय.वल्ल्या_अंभ*so **ब्र*ह्मन् जीवितम् मे न रोचते ॥१।१४।९॥
>> kAya.vallyA_aMbhasa:_brahman jIvitam me na rocate ||1|14|9||
>>
>> .
>>
>>
>> *Creation *
>>
>> *the body's a pond.creeper *
>>
>> *brAhmaNa*
>>
>> *. *
>>
>> *Living is no delight to me*
>>
>> *. *
>>
>> saMsAra.saMsRtau*_*asyAm phena:_asmin sarga.sAgare | kAya.vallyA*_*
>> aMbhasa:*_*brahman jIvitam me na rocate
>> .
>>
>> *vlm.p.9 This world (samsara) is as a whirlpool in the ocean of creation,
>> and every individual body is as impermanent as foam, froth or a bubble,
>> which can give me no relish in this life.
>>
>>
>> *#brahman – *in vocative, = "he brAhmaNa" – commonly "brahmin" +
>>
>>
>> प्राप्यम् सम्प्राप्यते येन भूयो येन न शोच्यते ।
>>
>> prApyam samprApyate yena bhUya:_yena na zocyate |
>>
>> पराया निर्वृतेः स्थानम् यत् तत् जीवितम् उच्यते ॥१।१४।१०॥
>>
>> parAyA nirvRte: sthAnam yat tat jIvitam ucyate ||1|14|10||
>>
>> .
>>
>>
>> *the state without grief*
>>
>> *: *
>>
>> *that perfect tranquillity may be correctly called*
>>
>> *"Living"*
>>
>> *. *
>> prApyam samprApyate yena bhUya:_yena na zocyate | parAyA* nirvRte:
>> sthAnam
>>
>> yat tat jIvitam ucyate
>>
>> *vlm.p.10 True living is gain which is worth gaining, which has no cause
>> of sorrow or remorse, and which is a state of transcendental tranquility.
>>
>>
>>
>> tarava:_api hi jIvanti jIvanti mRga.pakSiNa: |
>>
>> sa* jIvati mana:_yasya mananena na jIvati ||1|14|11||
>>
>> .
>>
>> tarava:_api hi jIvanti
>>
>>
>> *trees live *
>>
>> jIvanti mRga.pakSiNa:
>>
>> *there live beasts&birds *
>>
>> sa* jIvati mana:*_*yasya mananena na jIvati
>>
>> *for someone who lives as Mind by thinking *
>>
>> *ze does not live. *
>>
>> *plants *
>>
>> *lead a vegetable life *
>>
>> *& *
>>
>> *animals *
>>
>> *lead an animal life*
>>
>> *. *
>>
>> *Humankind *
>>
>> *leads a thinking life *
>>
>> *but *
>>
>> *Living *
>>
>> *is just a passing thought*
>>
>> *. *
>>
>> .jd. tarava:_api hi jIvanti *for tho trees live *jIvanti mRga.pakSiNa: *there
>> live beasts&birds *sa* jIvati mana:*_*yasya mananena na jIvati*for
>> someone who lives as Mind by thinking ze does not live. *
>>
>>
>> *vlm.p.11 There is a vegetable life in plants, and an animal life in
>> beasts and birds. Man leads a thinking life, but true life is above
>> thoughts.
>>
>>
>>
>> jAtA:_ta* eva jagati jantava: sAdhu.jIvitA: |
>>
>> ये पुनर् न_इह जायन्ते शेषा जरठ.गर्दभाः ॥१।१४।१२॥
>>
>> ye punar na_iha jAyante zeSA* jaraTha.gardabhA: ||1|14|12||
>>
>> .
>>
>>
>> *who are the living sAdhu.s *
>>
>> *who will not again be born here*
>>
>> *. *
>>
>> *the rest are senile jackasses*
>>
>> *. *
>> jAtA:_ta* eva jagati jantava: sAdhu.jIvitA: | ye punar na_iha jAyante
>> zeSA* jaraTha.gardabhA:
>>
>> *vlm.p.12 All those living beings who being born here once do not return
>> are said to have lived well in this earth. The rest are no better than old
>> asses.
>>
>>
>>
>> bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: |
>>
>> a.zAntasya mana:_bhAra: bhAra:_an.Atmavida:_vapu: ||1|14|13||
>>
>> .
>>
>>
>> *and a burden is Wisdom (for the passionate) *
>>
>> *(for the unQuiet) Mind is a burden *
>>
>> *a burden (for non=self.knowers) is the Body *
>>
>> *. *
>> bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: | a.zAntasya
>> mana:_bhAra:
>>
>> bhAra:_an.Atmavida:_vapu:
>>
>> *vlm/pal. Knowledge is a burden to the unthinking, and wisdom is
>> burdensome to the passionate. Intellect is a heavy load to the restless,
>> and the body is a ponderous burden to one ignorant of his soul.
>>
>> *vlm.p.13. Knowledge is a burden to the unthinking, and wisdom is
>> burdensome to the passionate. Intellect is a heavy load to the restless,
>> and the body is a ponderous burden to one ignorant of his soul.
>>
>>
>>
>> rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
>>
>> bhAra:_bhAra.dharasya_iva sarvam du:khAya dur.dhiya: ||1|14|14||
>>
>> .
>>
>>
>> *is *
>>
>> *Mind*
>>
>> *. *
>>
>> *your Intellect and "I"dentity*
>>
>> *manifest as your wish*
>>
>> *. *
>>
>> *you're like a porter shouldering a load*
>>
>> *that's more than he can bear*
>>
>> *. *
>>
>> rUpam Ayu:_mana:*_*buddhi: *Form Life Mind Intellect *
>>
>> ahaMkAra:_tathA_Ihitam *"I"dentity** thus wished *
>>
>> bhAra:*_*bhAra.dharasya iva sarvam du:khAya dur.dhiya:
>>
>> *. *
>> * ramaNa would often wonder why a traveler on a train
>>
>> would carry his baggage
>>
>> rather than set it on the floor of the train.
>>
>> *vlm.p.14 A good person possessed of life, mind, intellect and
>> self.consciousness and its occupations, is of no benefit to the unwise, but
>> seem to weigh down on the unwise as if he were a porter.
>>
>> *AB. IhitaJ ceSTitam...
>>
>> rUpa
>>
>>
>> bhAra:*_*bhAra.dharasya*_*iva sarvam du:khAya dur.dhiya:
>>
>>
>> अ.विश्रान्तम् अन्.आपूर्णम् आपदाम् परमास्पदम् ।
>>
>> a.vizrAntam an.ApUrNam ApadAm paramAspadam |
>>
>> नीडम् रोग.विहंगानाम् आयुर् आयासनम् दृढम् ॥१।१४।१५॥
>>
>> nIDam roga.vihaMgAnAm Ayu:_AyAsanam dRDham ||1|14|15||
>>
>> .
>>
>> a.vizrAntam an.ApUrNam ApadAm paramAspadam
>>
>>
>> Ayu: *Life *
>>
>> AyAsanam dRDham
>>
>> *it's a constant discomfort, that ends in suffering.*
>>
>> *Life is like a plague of lice in a bird's nest*
>>
>> *. *
>>
>> *it is a toilsome misery*
>>
>> *. *
>> *vlm.15. The discontented mind is the great arena of all evils, and the
>> nestling place of diseases which alight upon it like birds of the air: such
>> a life is the abode of toil and misery.
>>
>>
>>
>> pratyaham khedam utsRjya zatai:_alam anAratam |
>>
>> आखुना_इव जरच् छ्वभ्रम् कालेन विनिहन्यते ॥१।१४।१६॥
>>
>> AkhunA_iva jarat_zvabhram kAlena vi.nihanyate ||1|14|16||
>>
>> .
>>
>>
>> *: *
>>
>> *in their hundreds they nibble at us *
>>
>> *just as a gopher's constant gnawing *
>>
>> *destroys an irrigation ditch*
>>
>> *. *
>> pratyaham khedam utsRjya zatai:_alam anAratam | AkhunA_iva jarat.zvabhram
>> kAlena vi.nihanyate
>>
>> .
>>
>> *vwv.60. Day by day, slowly, surely and continuously, laying aside
>> lassitude, it is completely destroyed by time, as an old den by a rat.
>>
>> *vlm.16. As a house is slowly delapidated by the mice continually
>> burrowing under it, so is the body of the living gradually corroded by the
>> (pernicious) teeth of time boring within it.
>>
>> *vlm.p.16 As a house is slowly dilapidated by the mice continually
>> burrowing under it, so is the body of the living gradually corroded by the
>> teeth of time boring within it.
>>
>>
>>
>>
>> zarIra.bila.vizrAntai:_viSa.dAha.pradAyibhi: |
>>
>> रो*गैः**_**आ*.पीयते रौ*द्रैः**_**व्यालैः**_**इ*व वन.अनिलः ॥१।१४।१७॥
>> rogai:_A.pIyate raudrai:_vyAlai:_iva vana.anila: ||1|14|17||
>>
>> .
>>
>>
>> viSa.dAha.pradAyibhi: .* bestowing poisonous fevers + *
>>
>> rogai:
>>
>> A.pIyate
>>
>> raudrai:
>>
>> vyAlai: . *with dangers . *
>>
>> iva vana.anila:* .*
>>
>> *. *
>>
>> *Body*
>>
>> *has comfortable holes*
>>
>> *for poisonous fever*
>>
>> *that suck.in <http://suck.in> our life*
>>
>> *and then breathe out poisonous fever*
>>
>> *like the wind in a forest fire*
>>
>> *.*
>> *jd. with body.hole=reposing
>>
>> soaking.up poison.fever=giving diseases and terrible dangers
>>
>> like a forest.fire.
>>
>> *vlm.17. Deadly diseases bred within the body, feed upon our vital breath,
>>
>> as poisonous snakes born in caves of the woods consume the meadow air.
>>
>>
>>
>>
>> prasnuvAnai:_avicchedan tucchai:_antara.vAsibhi: |
>>
>> दुः*खैः**_**आ*वृश्च्यते क्रु*रैः**_**घुणैः**_**इ*व जर*त्.द्रु*मः ॥१।१४।
>>
>> du:khai:_AvRzcyate krurai:_ghuNai:_iva jarat.druma: ||1|14|18||
>>
>> .
>>
>>
>> *and evil things within*
>>
>> *: *
>>
>> *assailed by woodworms *
>>
>> *the tree grows old*
>>
>> *. *
>>
>> prasnuvAnai:_avicchedan tucchai:*_*antara.vAsibhi: | du:khai:*_*AvRzcayate
>>
>> . *vlm.18. As the withered tree is perforated by minutest worms residing
>> in them, so are ou:_bodies continually wasted by many inborn diseases and
>> noxious secretions.
>>
>> *vlm.p.18 As the withered tree is perforated by small worms residing in
>> them, so our bodies are continually wasted by many inborn diseases and
>> harmful secretions.
>>
>>
>> स्नु snu . ##*snu* *snauti – distil, drop, flow (of breast.milk) + #
>> *prasnu* = S.
>>
>> *avicchedan *
>>
>> *tuccha*
>>
>> *antara.vAsin *
>>
>> *kha – su.kha / du:kha *
>>
>> व्रश्च् #vrazc . #*Avrazc* . sever, separate, estrange or alienate from
>>
>>
>>
>> नूनम् निगरणाय_आशु घन.गर्धम् अनारतम् ।
>>
>> nUnam nigaraNAya_Azu ghana.gardham anAratam |
>>
>> Akhu:_mArjArikeNa_iva maraNena_avalokyate ||1|14|19||
>>
>> .
>>
>>
>> nigaraNa.*swallow.*Aya*_*Azu .* for a quick swallow . *
>>
>> ghana.*thick/cloud*.gardha.*greedy/eager.*m
>>
>> anAratam.*continually* .
>>
>> Akhu.*mouse*:_mArjAraka.*cat.*eNa_iva .* like a mouse by a cat . *
>>
>> *with/by *maraNa.*dying*.ena .
>>
>> avalokyate * .* *is seen*
>>
>> *. *
>>
>> *a certain very hungry cat*
>>
>> *crouches *
>>
>> *about to spring upon an unsuspecting mouse*
>>
>> *: *
>>
>> *that's how the hour of death appears to me*
>>
>> *. *
>> *vlm.p.19 Death is constantly staring and growling at our face, as a cat
>> looks and purrs at a mouse in order to devour it.
>>
>> Lex. • the smoke of a burnt offering Lex. (cf. #nigaNa). •• #*nigIrNa*, #*vinigIrNa
>> . *swallowed, devoured • nigIrNatva n • vat adj. • left out, not
>> expressed. • #*anigIrNa . *left out, not expressed.
>>
>>
>> गन्ध.आदि.गुण.गर्भिण्या शून्यया_अ.शक्ति.वेश्यया ।
>>
>> gandha.Adi.guNa.garbhiNyA zUnyayA_a.zakti.vezyayA |
>>
>> अन्नम् महाशनेन_इव जरया परि.जीर्यते ॥१।१४।२०॥
>>
>> annam mahAzanena_iva jarayA pari.jIryate ||1|14|20||
>>
>> .
>>
>>
>> *destroys us with excess*
>>
>> *. *
>>
>> *look *
>>
>> *at some worn.out aging whore who drowns herself*
>>
>> *in perfumes and oils*
>>
>> *. *
>>
>> *look *
>>
>> *at a glutton buried in his fat*
>>
>> *. *
>>
>> gandha.Adi.guNa.garbhiNyA zUnyayA_a.zakti.vezyayA annam mahAzanena*_*iva
>>
>>
>> jarayA pari.jIryate
>>
>> *. *
>> *vlm.p.20 Old age wastes us as soon as a glutton digests his food, and it
>> reduces one to weakness as an old harlot left with no charm other than her
>> make.up and perfumes.
>>
>>
>> #grabh .> #*garbhin *.adj.. pregnant, impregnated or filled with (tam or
>>
>> *kAminI* (varbrs) .f.. a prostitute, harlot (= #*vezyA*) +
>>
>>
>>
>> दिनैः कतिपयैः*_*एव परिज्ञाय गत.आदरम् ।
>>
>> dinai: katipayai:*_*eva parijJAya gata.Adaram |
>> दुर्.जनः सु.जनेन_इव यौवनेन_अवमुच्यते ॥१।१४।२१॥
>>
>> dur.jana: su.janena_iva yauvanena_avamucyate ||1|14|21||
>>
>> .
>>
>>
>> *after only a few days *
>>
>> parijJAya gata.Adaram |
>>
>> du:jana: sujanena_iva *a bad.person by a good.person like *
>>
>> yauvanena *by youth *
>>
>> avamucyate* . is abandoned. *
>>
>> *after only a few days *
>>
>> *Youth is overcome with disrespect for Life *
>>
>> *and gives it up *
>>
>> *just as someone abandons a faithless friend*
>> *vlm.21. Youth abandons us as soon, as a good man abandons his wicked
>> friend in disgust, after his foibles come to be known to him in a few days.
>>
>> *vlm.p.21 Youth abandons us as soon as a good man who, after a few days
>> learns of his wicked friend’s faults, abandons him in disgust.
>>
>>
>>
>>
>> विनाश.सुहृदा नित्यम् जरा.मरण.बन्धुना ।
>>
>> vinAza.suhRdA nityam jarA.maraNa.bandhunA |
>>
>> रूपम् खिङ्ग.वरेण_इव कृतान्तेन_अभिलष्यते ॥१।१४।२२॥
>>
>> rUpam khiGga.vareNa_iva kRtAntena_abhilaSyate ||1|14|22||
>>
>> .
>>
>>
>> *the friend of Destruction *
>>
>> *the relative of Sickness and old Age*
>>
>> *—*
>>
>> *for him *
>>
>> *Life *
>>
>> *is a lovely courtesan whom he delights to bring to bed*
>>
>> *. *
>>
>> vinAza.suhRdA
>>
>> by *the friend of Destruction *
>>
>> nityam
>>
>> *ever *
>>
>> jarA.maraNa.bandhunA
>>
>> *x *
>>
>> rUpam
>>
>> *Form *
>>
>> khiGga.vareNa*_*iva kRtAntena_abhi.laSyate *. . *
>> *vlm.22. Death the lover of destruction, and friend of old age and ruin,
>> likes the sensual man, as a lecher likes a beauty.
>>
>> *vlm.p.22 Death, the lover of destruction and friend of old age and ruin,
>> likes the sensual man, as a lecher likes a beauty.
>>
>>
>>
>> स्थिरतया सुख.भासितया तया
>>
>> sthiratayA sukha.bhAsitayA tayA
>>
>> सततम् उज्झितम् उत्तम.फल्गु च ।
>>
>> satatam ujjhitam uttama.phalgu ca |
>>
>> जगति न_अस्ति तथा गुण.वर्जितम्
>>
>> jagati na_asti tathA guNa.varjitam
>>
>> मरण.भाजनम् आयुर् इदम् यथा ॥१।१४।२३॥
>>
>> maraNa.bhAjanam Ayur_idam yathA ||1|14|23||
>>
>> .
>>
>>
>> *with stillness entirely abandoned *
>>
>> *and absolutely useless *
>>
>> *—*
>>
>> *in this world there is nothing quite like this lack-virtue *
>>
>> *this darling of Death*
>>
>> *:*
>>
>> *this is your Life*
>>
>> *. *
>> sthiratayA sukha.bhAsitayA tayA satatam ujjhitam uttama.phalgu ca |
>> jagati na_asti tathA guNa.varjitam maraNa.bhAjanam Ayur_idam yathA
>>
>> .
>>
>> *vwv. It is ever avoided by that stability shining with happiness and is
>> highly worthless. There is nothing in the world so destitute of merit as
>> this life which is the repository of death.
>>
>> *vlm.23. Thus there is nothing so worthless in the world as this life,
>> which is devoid of every good quality and ever subject to death, unless it
>> is attended by the permanent felicity of emancipation.
>>
>>
>>
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/ÂDi__P5w3QM0Y5kJANUFh-Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> १०१५
>>
>> FM1015 ON AHAMKARA "I"DENTITY 1.JA22 .z21
>>
>>
>> https://www.dropbox.com/s/zwn7s986m3gs81j/fm1015%201.ja22%20ON%20ahaMkAra%20Identity%20.z21.docx?dl=0
>>
>> FM.1.1-FM.1.33 end
>>
>> https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
>>
>> FM.1.15 ON AHAMKARA "I"DENTITY 1.JA22
>>
>>
>>
>>
>> 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
>>
>>
>> On Mon, Jan 21, 2019 at 8:48 PM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> DAILY READINGS tu 22 January, 2019
>>>
>>> fm4057 2.ja21-23 AN UNANSWERED QUESTION .z58
>>>
>>>
>>> https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0
>>>
>>> fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
>>>
>>>
>>> https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
>>>
>>> fm1015 1.ja22 ON ahamkAra "I"dentity .z21
>>>
>>>
>>> https://www.dropbox.com/s/zwn7s986m3gs81j/fm1015%201.ja22%20ON%20ahaMkAra%20Identity%20.z21.docx?dl=0
>>>
>>>
>>>
>>> fm1014 1.ja21 ON LIFE .z23
>>>
>>>
>>> https://www.dropbox.com/s/79syxj7yq4r93qn/fm1014%201.ja21%20ON%20LIFE%20.z22.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> A NOTE ABOUT *Râma*
>>>
>>>
>>> I have cast this exceptionally mature 15-year-old delight
>>>
>>> as an oriental cousin of Crown Prince Hamlet of Denmark
>>>
>>> the Melancholy Danish hero of Shakespeare's greatest tragedy.
>>>
>>> like Hamlet
>>>
>>> but they are scented
>>>
>>> not with French perfumes but sandalwood
>>>
>>> blowing here from the Gandha.mâdana Mountains of Maddening Perfume.
>>>
>>> Melancholia.
>>>
>>> the Elizabethans thought that it arose from an excess of one of the four
>>> Humors
>>>
>>> (a subject to be dealt with in y3, the Book of Outfall) namely Black
>>> Bile.
>>>
>>> it is characterized by disillusion with the world and the expression of
>>> suicidal feelings. today its milder phase is called 'depression'.
>>>
>>> depression is seen as a disease in Western Psychology.
>>>
>>> in Ayur.veda it is an imbalance of Humors.
>>>
>>> in yv.FM, it is seen as a sign of vairAgya.Dispassion;
>>>
>>> *Nirvâna*.
>>>
>>>
>>>
>>> here we begin *Râma*'s Great Lamentation,
>>> his Mighty Moan
>>>
>>> his Rant
>>>
>>> his Rave.
>>>
>>> for one so young, he is a cocky fellow
>>>
>>> ready to call a spade a spade
>>>
>>> and a jackass a jackass. ‑jd‑
>>>
>>>
>>> On Life
>>>
>>>
>>>
>>>
>>>
>>>
>>> *x01*
>>> आयुः पल्लव-कोण~अग्र-लम्ब~अम्बु.कण-भङ्गुरम् ।
>>>
>>> उन्मत्तम् इव संत्यज्य याति_अकाण्डे शरीरकम् ॥१।१।१॥
>>>
>>> Ayu: pallava-koNa~agra-lamba~ambu.kaNa-bhaGguram |
>>>
>>> unmattam iva saMtyajya yAti_akANDe zarIrakam ||1|1|1||
>>>
>>> .
>>>
>>> Ayu: x
>>>
>>> pallava-koNa~agra-lamba~ambu.kaNa-bhaGguram |
>>>
>>> unmattam iva saMtyajya x
>>>
>>>
>>> *. *
>>>
>>> *Life *
>>>
>>> *is a rain.drop *
>>>
>>> *|*
>>>
>>> *•*
>>>
>>> *hanging from a sprout.tip*
>>>
>>> *. *
>>>
>>> *when you least expect it to *
>>>
>>> *suddenly *
>>>
>>> *it lets go. *
>>>
>>> |
>>>
>>> *• *
>>>
>>> Ayu: x
>>>
>>> pallava-koNa~agra-lamba~ambu-kaNa-bhaGguram
>>>
>>> *m *pallava-koNa~agra-lamba-*water.drop*-bhaGgura
>>>
>>> unmattam iva saMtyajya yAti_akANDe zarIrakam* - x. *
>>>
>>> ~vlm.p.1. rAma *speaking*:—Human life is as frail as a drop of water
>>> imprisonment out of its proper season is as irrepressible as a raving
>>> madman.
>>>
>>>
>>> *pallava *
>>>
>>> *koNa *
>>>
>>> *agra *
>>>
>>> *lamba *
>>>
>>> *ambu *
>>>
>>> *kaNa *
>>>
>>> *bhaGgura *
>>>
>>> *unmatta *
>>>
>>> *saMtyajya *
>>>
>>> *yAti *
>>>
>>> *akANDe *
>>>
>>> *zarIraka *
>>>
>>>
>>>
>>> *y02*
>>> विषय~आशी-विषासङ्ग-परिजर्जर-चेतसाम् ।
>>>
>>> अ.प्रौढ.आत्म-विवेकानाम् आयुर्_आयास-कारणम् ॥२॥
>>>
>>> viSaya~AzI-viSAsaGga-parijarjara-cetasAm |
>>>
>>> a.prauDha.Atma-vivekAnAm Ayur_AyAsa-kAraNam ||2||
>>>
>>> .
>>> when poison-feeders cling.to them lacking viveka Discernment sense-objects
>>> are deadly and life becomes a great burden to them .
>>>
>>> *-parijarjara-cetasAm |
>>>
>>> a.prauDha.Atma-vivekAnAm Ayur_AyAsa-kAraNam * -* *x *
>>>
>>> *. *
>>> ~vlm. ... infected by the poison of worldly affairs ...
>>>
>>> ~vlm.p.2 The lives of those whose minds are infected by the poison of
>>> worldly affairs, and who are incapable of judging for themselves, are only
>>> causes for their torment.
>>>
>>>
>>> Azin.*eat/consuming*
>>>
>>> viSa.*poison*
>>>
>>> AsaGga.*clinging/attachment*
>>>
>>> *x*
>>>
>>> xx*1.12.1 *02 03
>>>
>>>
>>>
>>> *z03 *
>>> ये तु विज्ञात-विज्ञेया* विश्रान्ता* वितते पदे ।
>>>
>>> भाव~अभाव-सम्.आश्वासम् आयुः_तेषाम् सुखायते ॥३॥
>>>
>>> ye tu vijJAta-vijJeyA* vizrAntA* vitate pade |
>>>
>>> bhAva~abhAva-sam.AzvAsam Ayu:_teSAm sukhAyate ||3||
>>>
>>> .
>>>
>>> ye tu vijJAta-vijJeyA* x
>>>
>>> vizrAntA* vitate pade |
>>>
>>> bhAva~abhAva-sam.AzvAsam x
>>>
>>>
>>> *. *
>>> but those who know the to.be.known
>>>
>>>
>>> *where fame and shame are all the same*
>>>
>>> *—*
>>>
>>> *life is luxurious for them*
>>>
>>> *. *
>>>
>>> ye tu vijJAta-vijJeyA: *x *
>>>
>>> vizrAntA:*_*vitate pade *x *
>>>
>>> bhAva~a.bhAva-sam.AzvAsam *x *
>>>
>>> Ayu:*_*teSAm sukhAyate* - x. *
>>> ~vlm.p.3 Those knowing the knowable, and resting in the all-pervading
>>> spirit, and acquiescing alike to their wants and gains, enjoy lives of
>>> perfect tranquility.
>>>
>>>
>>> *vijJeya *
>>>
>>> *vizrAnta *
>>>
>>> *vitata *
>>>
>>> *pada *
>>>
>>> *bhAva abhAva *
>>>
>>> *samAzvAsa *
>>>
>>> *Ayus *
>>>
>>> *sukhAyate *
>>>
>>>
>>>
>>> *x04 *
>>> वयम् परिमित~आकार-परि.निष्ठित-निश्चयाः ।
>>>
>>> संसार~अभ्र-तडित्-पुञ्जे मुने न_आयुषि निर्वृताः ॥४॥
>>>
>>> vayam parimita~AkAra-pari.niSThita-nizcayA: |
>>>
>>> saMsAra~abhra-taDit-puJje mune na_AyuSi nirvRtA: ||4||
>>>
>>> .
>>>
>>> vayam x
>>>
>>> parimita~AkAra-pari.niSThita-nizcayA: |
>>>
>>> saMsAra~abhra-taDit-puJje x
>>>
>>>
>>> *. *
>>>
>>> *we *
>>>
>>> *who are living in this physical form *
>>>
>>> *we live in the mess left by a thunderstroke*
>>>
>>> *—*
>>>
>>> *this universe*
>>>
>>> *! *
>>>
>>> *it does not give comfort to us*
>>>
>>> *. *
>>> ~vlm.p.4 We who have a certain belief that we are only limited beings
>>> can have no enjoyment in our transient lives, which are only flashes of
>>> lightning in the cloudy sky of the world.
>>>
>>>
>>>
>>> युज्यते वेष्टनम् वायोः_आकाशस्य च खण्डनम् ।
>>>
>>> ग्रथनम् च तरङ्गाणाम् आस्था न_आयुषि युज्यते ॥५॥
>>>
>>> yujyate veSTanam vAyo:_AkAzasya ca khaNDanam |
>>>
>>> grathanam ca taraGgANAm AsthA na_AyuSi yujyate ||5||
>>>
>>> .
>>>
>>>
>>> AkAzasya ca khaNDanam *x *
>>>
>>> grathanam ca taraGgANAm *x *
>>>
>>> AsthA na_AyuSi yujyate *x *
>>>
>>> *you may say that the ambient wind is a part of the spacious sky *
>>>
>>> *and waves are part of the boundless sea*
>>>
>>> *—*
>>>
>>> *but *
>>>
>>> *what can you say about Life*
>>>
>>> *? *
>>> ~vlm.5. It is as impossible to keep the winds in confinement, to tear
>>> assunder the sky to pieces, and wreathe the waves to a chaplet, as to place
>>> any reliance in ou:_lives.
>>>
>>> ~vlm.p.5 It is as impossible to confine the winds or tear the sky to
>>> pieces or wreathe waves into a garland as it is to place any reliance upon
>>> our lives.
>>>
>>>
>>> *veSTana *
>>>
>>> *vAyu *
>>>
>>> *AkAza *
>>>
>>> *khaNDanam |*
>>>
>>> *grathana *
>>>
>>> *taraGgANa*
>>>
>>> *AsthA *
>>>
>>> *Ayus *
>>>
>>>
>>> Autumn Clouds, Sanhitta Bhattacharjee
>>>
>>>
>>> http://flickrhivemind.net/flick:_hvmnd.cgi?search_type=Tags&photo_number=50&photo_type=250&noform=t&quicksearch=1&sort=Date+Taken%2C+new+first&textinput=%E0%A6%B6%E0%A6%B0%E0%A7%8E&.submit=Search+Tags
>>>
>>> *x*
>>>
>>> xx04 05 06
>>>
>>>
>>>
>>> *z06 *
>>> पेलवम् शरदि_इव_अभ्रम् अ.स्नेह* इव दीपकः ।
>>>
>>> तरङ्गक* इव_आलोलम् गतम् एव_उप.लक्ष्यते ॥६॥
>>>
>>> pelavam zaradi_iva_abhram a.sneha* iva dIpaka: |
>>>
>>> taraGgaka* iva_Alolam gatam eva_upa.lakSyate ||6||
>>>
>>> .
>>>
>>>
>>> *like an autumn cloud *
>>>
>>> *sputtering *
>>>
>>> *like a spent candle *
>>>
>>> *Life *
>>>
>>> *is soon gone like a bursting wave*
>>>
>>> *. *
>>>
>>> pelavam zaradi*_*iva*_*abhram x
>>> a.sneha* iva dIpaka: |
>>>
>>> taraGgaka* iva_Alolam x
>>>
>>> ~vlm.p.6 Fast as the fleeting clouds in autumn, and short as the light
>>> of lamp without oil, our lives appear to pass away as impermanent as
>>> rolling waves in the sea.
>>>
>>>
>>> *zarat*
>>>
>>> *abhra *
>>>
>>> *sneha *
>>>
>>> *dIpaka *
>>>
>>> *taraGgaka *
>>>
>>> *Alola*
>>>
>>> *gata *
>>>
>>> *upalakS *
>>>
>>>
>>>
>>> *x07 *
>>> तरङ्गम् प्रतिबिम्ब~इन्दुम् तडित्-पुञ्जम् नभः_अम्बुजम् ।
>>>
>>> ग्रहितुम् आस्थाम् बध्नामि न तु_आयुषि हत-स्थितौ ॥७॥
>>>
>>> taraGgam pratibimba~indum taDit-puJjam nabha:_ambujam |
>>>
>>> grahitum AsthAm badhnAmi na tu_AyuSi hata-sthitau ||7||
>>>
>>> .
>>>
>>>
>>> taDit-puJjam nabho~ambujam *x *
>>>
>>> grahitum AsthAm badhnAmi *x *
>>>
>>> na tu*_*AyuSi hata-sthitau* - x. *
>>>
>>> *a wave *
>>>
>>> *the moon reflected in the water *
>>>
>>> *lightning-flashes *
>>>
>>> *a sky-lotus *
>>>
>>> *I can trust in them *
>>>
>>> *but not the wretched state of *
>>>
>>> *Life*
>>>
>>> *. *
>>> ~vlm.p.7 Rather attempt to lay hold of the moon’s shadow on the waves,
>>> or the fleeting lightening in the sky, or the ideal lotus blossoms in the
>>> ether, than ever place any reliance upon this unsteady life.
>>>
>>>
>>> *pratibimba~indu *
>>>
>>> *taDit-puJja *
>>>
>>> *ambuja *
>>>
>>> *nabha:~ambujam *
>>>
>>> *grahitum *
>>>
>>> *AsthA *
>>>
>>> *badhnAmi **x *
>>>
>>> *Ayus *
>>>
>>> *hata *
>>>
>>> स्था #sthA -> #*sthita - standing* (as opp. to "going", "sitting", or
>>> tena,", it was stood by him "= "he waited") • standing firm (yuddhe, "in
>>> vyApya sthita - "he keeps continually pervading" • upavizya sthita - "he
>>> remains sitting" • katham sthitAsi, "how did you fare?" [cf. German"Wie
>>> myself am ready " • agraje sthite, "when the elder brother is there").
>>>
>>>
>>>
>>> अ-विश्रान्त-मनाः शून्यम् आयुः_आततम् ईहते ।
>>>
>>> दुःखाय_एव विमूढः_अन्तर् गर्भम् अश्वतरी यथा ॥८॥
>>>
>>> संसार-संसृताउ_अस्याम् फेनः_अस्मिन् सर्ग-सागरे ।
>>>
>>> काय-वल्ल्या_अंभसः_ब्रह्मन् जीवितम् मे न रोचते ॥९॥
>>>
>>> a-vizrAnta-manA: zUnyam Ayu:_Atatam Ihate |
>>>
>>> du:khAya_eva vimUDha:_antar garbham azvatarI yathA ||8||
>>>
>>> .
>>>
>>> a-vizrAnta-manA: zUnyam x
>>>
>>> Ayu:_Atatam Ihate |
>>>
>>> du:khAya_eva vimUDha:_antar x
>>>
>>>
>>> *. *
>>>
>>> *Mind without Repose *
>>>
>>> *the shUnya.void *
>>>
>>> *Life*
>>>
>>> *—*
>>>
>>> *all these bring us misery within *
>>>
>>> *like *
>>>
>>> *the womb of a sterile mule*
>>>
>>> *. *
>>> ~vlm.p.8 Men of restless minds, desiring to prolong their useless and
>>> toilsome lives, resemble the barren she-mule conceived by a horse.
>>>
>>>
>>> xx07 08 09
>>>
>>>
>>>
>>> *z09*
>>>
>>> *saMsAra-saMsRtAu_asyAm phena:_asmin sarga-sAgare |*
>>>
>>> *kAya-vallyA_aMbhasa:_brahman jIvitam me na rocate ||9||*
>>> saMsAra-saMsRtAu_asyAm phena:_asmin sarga-sAgare |
>>>
>>> kAya-vallyA_aMbhasa:_brahman jIvitam me na rocate ||9||
>>>
>>> .
>>>
>>>
>>> *Creation *
>>>
>>> *the body's a pond-creeper *
>>>
>>> *brAhmaNa*
>>>
>>> *. *
>>>
>>> *Living is no delight to me*
>>>
>>> *. *
>>>
>>> saMsAra-saMsRtAu*_*asyAm phena:_asmin sarga-sAgare |
>>>
>>> kAya-vallyA*_*aMbhasa:*_*brahman jIvitam me na rocate
>>> ~vlm.p.9 This world (samsara) is as a whirlpool in the ocean of
>>> creation, and every individual body is as impermanent as foam, froth or a
>>> bubble, which can give me no relish in this life.
>>>
>>>
>>> *phena *
>>>
>>> #*sarga-sAgara – *the ocean of creation +
>>>
>>> *kAya-vallI *
>>>
>>> *aMbhas *
>>>
>>> *#brahman – *in vocative, = "he brAhmaNa" – commonly "brahmin" +
>>>
>>> *jIvita *
>>>
>>> *rocate*
>>>
>>>
>>>
>>> *x10*
>>> प्राप्यम् सम्प्राप्यते येन भूयः_येन न शोच्यते ।
>>>
>>> पराया निर्वृतेः स्थानम् यत् तत् जीवितम् उच्यते ॥१०॥
>>>
>>> तरवः_अपि हि जीवन्ति जीवन्ति मृग-पक्षिणः ।
>>>
>>> स* जीवति मनः_यस्य मननेन न जीवति ॥११॥
>>>
>>> जाताः_त* एव जगति जन्तवः साधु-जीविताः ।
>>>
>>> ये पुनर् न_इह जायन्ते शेषा* जरठ-गर्दभाः ॥१२॥
>>>
>>> prApyam samprApyate yena bhUya:_yena na zocyate |
>>>
>>> parAyA nirvRte: sthAnam yat tat jIvitam ucyate ||10||
>>>
>>> .
>>>
>>> prApyam samprApyate yena x
>>>
>>> bhUya:_yena na zocyate |
>>>
>>> parAyA* nirvRte: sthAnam x
>>>
>>>
>>> *. *
>>>
>>> *the state in which you get just what you ought to get *
>>>
>>> *the state without grief*
>>>
>>> *: *
>>>
>>> *that perfect tranquillity may be correctly called*
>>>
>>> *"Living"*
>>>
>>> *. *
>>> ~vlm.p.10 True living is gain which is worth gaining, which has no cause
>>> of sorrow or remorse, and which is a state of transcendental tranquility.
>>>
>>>
>>>
>>>
>>> *tarava:_api hi jIvanti jIvanti mRga-pakSiNa: |*
>>>
>>> *sa* jIvati mana:_yasya mananena na jIvati ||11||*
>>> tarava:_api hi jIvanti jIvanti mRga-pakSiNa: |
>>>
>>> sa* jIvati mana:_yasya mananena na jIvati ||11||
>>>
>>> .
>>>
>>> tarava:_api hi jIvanti
>>>
>>>
>>> *trees live *
>>>
>>> jIvanti mRga-pakSiNa:
>>>
>>> *there live beasts&birds *
>>>
>>> sa* jIvati mana:*_*yasya mananena na jIvati
>>>
>>> *for someone who lives as Mind by thinking *
>>>
>>> *ze does not live. *
>>>
>>> *plants *
>>>
>>> *lead a vegetable life *
>>>
>>> *& *
>>>
>>> *animals *
>>>
>>> *lead an animal life*
>>>
>>> *. *
>>>
>>> *Humankind *
>>>
>>> *leads a thinking life *
>>>
>>> *but *
>>>
>>> *Living *
>>>
>>> *is just a passing thought*
>>>
>>> *. *
>>>
>>> ~jd. tarava:_api hi jIvanti *for tho trees live *jIvanti mRga-pakSiNa: *there
>>> live beasts&birds *sa* jIvati mana:*_*yasya mananena na jIvati*for
>>> someone who lives as Mind by thinking ze does not live. *
>>>
>>>
>>> ~vlm.p.11 There is a vegetable life in plants, and an animal life in
>>> beasts and birds. Man leads a thinking life, but true life is above
>>> thoughts.
>>>
>>>
>>> xx10 11 12
>>>
>>>
>>>
>>> *z12*
>>>
>>> *jAtA:_ta* eva jagati jantava: sAdhu-jIvitA: |*
>>>
>>> *ye punar na_iha jAyante zeSA* jaraTha-gardabhA: ||12||*
>>> jAtA:_ta* eva jagati jantava: sAdhu-jIvitA: |
>>>
>>> ye punar na_iha jAyante zeSA* jaraTha-gardabhA: ||12||
>>>
>>> .
>>>
>>> jAtA:_ta* eva jagati x
>>>
>>> jantava: sAdhu-jIvitA: |
>>>
>>> ye punar na_iha jAyante x
>>>
>>>
>>> *. *
>>>
>>> *there are people born into this world *
>>>
>>> *who are the living sAdhu.s *
>>>
>>> *who will not again be born here*
>>>
>>> *. *
>>>
>>> *the rest are senile jackasses*
>>>
>>> *. *
>>> ~vlm.p.12 All those living beings who being born here once do not return
>>> are said to have lived well in this earth. The rest are no better than old
>>> asses.
>>>
>>>
>>>
>>> भारः_अविवेकिनः शास्त्रम् भारः_ज्ञानम् च रागिणः ।
>>>
>>> अ-शान्तस्य मनः_भारः भारः_अन्.आत्मविदः_वपुः ॥१३॥
>>>
>>> रूपम् आयुः_मनः_बुद्धिः_अहंकारः_तथा_ईहितम् ।
>>>
>>> भारः_भार-धरस्य_इव सर्वम् दुःखाय दुर्.धियः ॥१४॥
>>>
>>> bhAra:_avivekina: zAstram bhAra:_jJAnam ca rAgiNa: |
>>>
>>> a-zAntasya mana:_bhAra: bhAra:_an.Atmavida:_vapu: ||13||
>>>
>>> .
>>>
>>> bhAra:_avivekina: zAstram x
>>>
>>> bhAra:_jJAnam ca rAgiNa: |
>>>
>>> a-zAntasya mana:_bhAra: x
>>>
>>>
>>> *. *
>>>
>>> *a burden (for the unDiscerning) is shAstra.study *
>>>
>>> *and a burden is Wisdom (for the passionate) *
>>>
>>> *(for the unQuiet) Mind is a burden *
>>>
>>> *a burden (for non=self-knowers) is the Body *
>>>
>>> *. *
>>> ~vlm/pal. Knowledge is a burden to the unthinking, and wisdom is
>>> burdensome to the passionate. Intellect is a heavy load to the restless,
>>> and the body is a ponderous burden to one ignorant of his soul.
>>>
>>> ~vlm.p.13. Knowledge is a burden to the unthinking, and wisdom is
>>> burdensome to the passionate. Intellect is a heavy load to the restless,
>>> and the body is a ponderous burden to one ignorant of his soul.
>>>
>>>
>>>
>>>
>>> *rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |*
>>>
>>> *bhAra:_bhAra-dharasya_iva sarvam du:khAya dur.dhiya: ||14||*
>>> rUpam Ayu:_mana:_buddhi:_ahaMkAra:_tathA_Ihitam |
>>>
>>> bhAra:_bhAra-dharasya_iva sarvam du:khAya dur.dhiya: ||14||
>>>
>>> .
>>>
>>>
>>> *is *
>>>
>>> *Mind*
>>>
>>> *. *
>>>
>>> *your Intellect and "I"dentity*
>>>
>>> *manifest as your wish*
>>>
>>> *. *
>>>
>>> *you're like a porter shouldering a load*
>>>
>>> *that's more than he can bear*
>>>
>>> *. *
>>>
>>> rUpam Ayu:_mana:*_*buddhi: *Form Life Mind Intellect *
>>>
>>> ahaMkAra:_tathA_Ihitam *"I"dentity** thus wished *
>>>
>>> bhAra:*_*bhAra-dharasya*_*iva x
>>>
>>> sarvam du:khAya dur.dhiya:* - x. *
>>> * ramaNa would often wonder why a traveler on a train
>>>
>>> would carry his baggage
>>>
>>> rather than set it on the floor of the train.
>>>
>>> ~vlm.p.14 A good person possessed of life, mind, intellect and
>>> self-consciousness and its occupations, is of no benefit to the unwise, but
>>> seem to weigh down on the unwise as if he were a porter.
>>>
>>> ~AB. IhitaJ ceSTitam...
>>>
>>> rUpa
>>>
>>>
>>> bhAra:*_*bhAra-dharasya*_*iva sarvam du:khAya dur.dhiya:
>>>
>>> *x*
>>>
>>> xx13 14 15
>>>
>>>
>>>
>>> *z15*
>>> अ-विश्रान्तम् अन्-आपूर्णम् आपदाम् परमास्पदम् ।
>>>
>>> नीडम् रोग-विहंगानाम् आयुः_आयासनम् दृढम् ॥१५॥
>>>
>>> a-vizrAntam an-ApUrNam ApadAm paramAspadam |
>>>
>>> nIDam roga-vihaMgAnAm Ayu:_AyAsanam dRDham ||15||
>>>
>>> .
>>>
>>>
>>> an~ApUrNam *x *
>>>
>>> ApadAm *x *
>>>
>>> paramAspadam *x *
>>>
>>> nIDam roga-vihaMgAnAm *a nest of disease-birds *
>>>
>>> Ayu: *Life *
>>>
>>> AyAsanam dRDham
>>>
>>> *it's a constant discomfort, that ends in suffering.*
>>>
>>> *Life is like a plague of lice in a bird's nest*
>>>
>>> *. *
>>>
>>> *it is a toilsome misery*
>>>
>>> *. *
>>> ~vlm.15. The discontented mind is the great arena of all evils, and the
>>> nestling place of diseases which alight upon it like birds of the air: such
>>> a life is the abode of toil and misery.
>>>
>>> ~vlm.p.15 The discontented mind is the great arena of all evils, and the
>>> nesting place of diseases which alight upon it like birds of the air. Such
>>> a life is the abode of toil and misery.
>>>
>>>
>>> *ApUrNa *
>>>
>>> *Apat *
>>>
>>> *paramAspada *
>>>
>>> *nIDa *
>>>
>>> *roga *
>>>
>>> *vihaMga *
>>>
>>> *Ayu:_*
>>>
>>> *AyAsana*
>>>
>>> *dRDha*
>>>
>>>
>>>
>>> *x16*
>>> प्रत्यहम् खेदम् उत्सृज्य शतैः_अलम् अनारतम् ।
>>>
>>> आखुना_इव जरत्_श्वभ्रम् कालेन वि.निहन्यते ॥१६॥
>>>
>>> pratyaham khedam utsRjya zatai:_alam anAratam |
>>>
>>> AkhunA_iva jarat_zvabhram kAlena vi.nihanyate ||16||
>>>
>>> .
>>>
>>>
>>> *: *
>>>
>>> *in their hundreds they nibble at us *
>>>
>>> *just as a gopher's constant gnawing *
>>>
>>> *destroys an irrigation ditch*
>>>
>>> *. *
>>> pratyaham khedam utsRjya zatai:_alam anAratam |
>>>
>>> AkhunA_iva jarat-zvabhram kAlena vi.nihanyate
>>>
>>> ~vwv.60. Day by day, slowly, surely and continuously, laying aside
>>> lassitude, it is completely destroyed by time, as an old den by a rat.
>>>
>>> ~vlm.16. As a house is slowly delapidated by the mice continually
>>> burrowing under it, so is the body of the living gradually corroded by the
>>> (pernicious) teeth of time boring within it.
>>>
>>> ~vlm.p.16 As a house is slowly dilapidated by the mice continually
>>> burrowing under it, so is the body of the living gradually corroded by the
>>> teeth of time boring within it.
>>>
>>>
>>> #*kheda *
>>>
>>> #*utsRj *
>>>
>>> #*zata *
>>>
>>> #*alam *
>>>
>>> #*anArata *
>>>
>>> #*AkhunA *
>>>
>>> #*jarat *
>>>
>>> #*zvabhra *
>>>
>>> #*kAlena *
>>>
>>> #*vinihan *
>>>
>>>
>>>
>>> *y17*
>>> शरीर-बिल-विश्रान्तैः_विष-दाह-प्रदायिभिः ।
>>>
>>> zarIra-bila-vizrAntai:_viSa-dAha-pradAyibhi: |
>>>
>>> रोगैः_आ.पीयते रौद्रैः_व्यालैः_इव वन.अनिलः ॥१७॥
>>>
>>> rogai:_A.pIyate raudrai:_vyAlai:_iva vana.anila: ||17||
>>>
>>> .
>>>
>>>
>>> viSa-dAha-pradAyibhi: -* bestowing poisonous fevers + *
>>> rogai: x
>>>
>>> A.pIyate x
>>>
>>> raudrai: x
>>>
>>>
>>> iva vana.anila: *-* *x *
>>>
>>> *. *
>>>
>>> *Body*
>>>
>>> *has comfortable holes*
>>>
>>> *for poisonous fever*
>>>
>>> *that suck.in <http://suck.in> our life*
>>>
>>> *and then breathe out poisonous fever*
>>>
>>> *like the wind in a forest fire*
>>>
>>> *.*
>>> ~jd. with body-hole=reposing
>>>
>>> soaking.up poison-fever=giving diseases and terrible dangers
>>>
>>> like a forest.fire.
>>>
>>> ~vlm.17. Deadly diseases bred within the body, feed upon our vital
>>> breath,
>>>
>>> as poisonous snakes born in caves of the woods consume the meadow air.
>>>
>>>
>>> xx16 17 18
>>>
>>>
>>>
>>> *z18 *
>>> प्रस्नुवानैः_अविच्छेदन् तुच्छैः_अन्तर-वासिभिः ।
>>>
>>> दुःखैः_आवृश्च्यते क्रुरैः_घुणैः_इव जरत्.द्रुमः ॥१८॥
>>>
>>> prasnuvAnai:_avicchedan tucchai:_antara-vAsibhi: |
>>>
>>> du:khai:_AvRzcyate krurai:_ghuNai:_iva jarat.druma: ||18||
>>>
>>> .
>>>
>>>
>>> *and evil things within*
>>>
>>> *: *
>>>
>>> *assailed by woodworms *
>>>
>>> *the tree grows old*
>>>
>>> *. *
>>>
>>> prasnuvAnai:_avicchedan tucchai:*_*antara-vAsibhi: |
>>>
>>> du:khai:*_*AvRzcayate krurai:_ghuNai:_iva jarad-druma:
>>> ~vlm.18. As the withered tree is perforated by minutest worms residing
>>> in them, so are ou:_bodies continually wasted by many inborn diseases and
>>> noxious secretions.
>>>
>>> ~vlm.p.18 As the withered tree is perforated by small worms residing in
>>> them, so our bodies are continually wasted by many inborn diseases and
>>> harmful secretions.
>>>
>>>
>>> स्नु snu - ##*snu* *snauti – distil, drop, flow (of breast.milk) + #
>>> *prasnu* = S.
>>>
>>> *avicchedan *
>>>
>>> *tuccha*
>>>
>>> *antara-vAsin *
>>>
>>> *kha – su.kha / du:kha *
>>>
>>> व्रश्च् #vrazc - #*Avrazc* - sever, separate, estrange or alienate from
>>>
>>>
>>> *ghuNa *
>>>
>>> *jarat *
>>>
>>> *druma *
>>>
>>>
>>>
>>> *x19*
>>>
>>> नूनम् निगरणाय*_*आशु घन-गर्धम् अनारतम् ।
>>>
>>> nUnam nigaraNAya*_*Azu ghana-gardham anAratam |
>>> आखुः_मार्जारिकेण_इव मरणेन_अवलोक्यते ॥१९॥
>>>
>>> Akhu:_mArjArikeNa_iva maraNena_avalokyate ||19||
>>>
>>> .
>>>
>>>
>>> nigaraNa.*swallow-*Aya*_*Azu -* for a quick swallow - *
>>>
>>> ghana.*thick/cloud*-gardha.*greedy/eager-*m x
>>>
>>> anAratam.*continually* -
>>>
>>> Akhu.*mouse*:_mArjAraka.*cat-*eNa_iva -* like a mouse by a cat - *
>>>
>>> *with/by *maraNa.*dying*.ena -
>>>
>>> avalokyate * -* *is seen*
>>>
>>> *. *
>>>
>>> *a certain very hungry cat*
>>>
>>> *crouches *
>>>
>>> *about to spring upon an unsuspecting mouse*
>>>
>>> *: *
>>>
>>> *that's how the hour of death appears to me*
>>>
>>> *. *
>>> ~vlm.p.19 Death is constantly staring and growling at our face, as a cat
>>> looks and purrs at a mouse in order to devour it.
>>>
>>> • left out, not expressed. • #*anigIrNa - *left out, not expressed.
>>>
>>> nigaraNa.*swallow*
>>>
>>> Akhu.*mouse*
>>>
>>> ghana.*thick/cloud*
>>>
>>> mArjAraka.*cat*
>>>
>>>
>>>
>>> *y20 *
>>> गन्ध.आदि-गुण-गर्भिण्या शून्यया_अ.शक्ति-वेश्यया ।
>>>
>>> gandha.Adi-guNa-garbhiNyA zUnyayA_a.zakti-vezyayA |
>>>
>>> अन्नम् महाशनेन_इव जरया परि.जीर्यते ॥२०॥
>>>
>>> annam mahAzanena_iva jarayA pari.jIryate ||20||
>>>
>>> .
>>>
>>>
>>> zUnyayA_a.zakti-vezyayA *x *
>>>
>>> annam mahAzanena*_*iva *x *
>>>
>>> jarayA pari.jIryate* - x. *
>>>
>>> *old age *
>>>
>>> *destroys us with excess*
>>>
>>> *. *
>>>
>>> *look *
>>>
>>> *at some worn.out aging whore who drowns herself*
>>>
>>> *in perfumes and oils*
>>>
>>> *. *
>>>
>>> *look *
>>>
>>> *at a glutton buried in his fat*
>>>
>>> *. *
>>> ~vlm.p.20 Old age wastes us as soon as a glutton digests his food, and
>>> it reduces one to weakness as an old harlot left with no charm other than
>>> her make-up and perfumes.
>>>
>>>
>>> *guNa *
>>>
>>> ग्रभ् #grabh -> #*garbhin *-adj.- pregnant, impregnated or filled with
>>>
>>>
>>> *zakti *
>>>
>>> #viS - to serve. #*vezya* •-• -> #vezya*strI* vezyAstrI (mbh) vezya
>>> *kAminI* (varbrs) -f.- a prostitute, harlot (= #*vezyA*) +
>>>
>>> *anna *
>>>
>>> *mahAzana *
>>>
>>> *jara *
>>>
>>> *pari.jIryate*
>>>
>>> *x*
>>>
>>> xx19 20 21
>>>
>>>
>>>
>>> *z21*
>>>
>>> दिनैः कतिपयैः*_*एव परिज्ञाय गत.आदरम् ।
>>> दुर्.जनः सु.जनेन_इव यौवनेन_अवमुच्यते ॥२१॥
>>>
>>> dur.jana: su.janena_iva yauvanena_avamucyate ||21||
>>>
>>> .
>>>
>>>
>>> *after only a few days *
>>>
>>> parijJAya gata.Adaram |
>>>
>>> du:jana: sujanena_iva *a bad.person by a good.person like *
>>>
>>> yauvanena *by youth *
>>>
>>> avamucyate* - is abandoned. *
>>>
>>> *after only a few days *
>>>
>>> *Youth is overcome with disrespect for Life *
>>>
>>> *and gives it up *
>>>
>>> *just as someone abandons a faithless friend*
>>> ~vlm.21. Youth abandons us as soon, as a good man abandons his wicked
>>> friend in disgust, after his foibles come to be known to him in a few days.
>>>
>>> ~vlm.p.21 Youth abandons us as soon as a good man who, after a few days
>>> learns of his wicked friend’s faults, abandons him in disgust.
>>>
>>>
>>> *katipaya *
>>>
>>> *parijJa *
>>>
>>> *gata.Adara*
>>>
>>> *durjana / sujana *
>>>
>>> *yauvana *
>>>
>>> मुच् #muc -> #*avamuc* - #avamucyate - is abandoned • avamucya –
>>> abandon +
>>>
>>>
>>>
>>> *x22*
>>> विनाश-सुहृदा नित्यम् जरा-मरण-बन्धुना ।
>>>
>>> रूपम् खिङ्ग-वरेण_इव कृतान्तेन_अभिलष्यते ॥२२॥
>>>
>>> vinAza-suhRdA nityam jarA-maraNa-bandhunA |
>>>
>>> rUpam khiGga-vareNa_iva kRtAntena_abhilaSyate ||22||
>>>
>>> .
>>>
>>>
>>> *the friend of Destruction *
>>>
>>> *the relative of Sickness and old Age*
>>>
>>> *—*
>>>
>>> *for him *
>>>
>>> *Life *
>>>
>>> *is a lovely courtesan whom he delights to bring to bed*
>>>
>>> *. *
>>>
>>> vinAza-suhRdA
>>>
>>> by *the friend of Destruction *
>>>
>>> nityam
>>>
>>> *ever *
>>>
>>> jarA-maraNa-bandhunA
>>>
>>> *x *
>>>
>>> rUpam
>>>
>>> *Form *
>>>
>>> khiGga-vareNa*_*iva kRtAntena_abhi.laSyate *- x. *
>>> ~vlm.22. Death the lover of destruction, and friend of old age and ruin,
>>> likes the sensual man, as a lecher likes a beauty.
>>>
>>> ~vlm.p.22 Death, the lover of destruction and friend of old age and
>>> ruin, likes the sensual man, as a lecher likes a beauty.
>>>
>>>
>>> *suhRt *
>>>
>>> *nitya jarA-maraNa-bandhu *
>>>
>>> *rUpa *
>>>
>>> *khiGga-vara *
>>>
>>> *kRtAnta *
>>>
>>> लष् #laS - #*abhilaS* - desire, long for, strive after (acc.) +
>>>
>>>
>>>
>>> *y23*
>>> स्थिरतया सुख-भासितया तया
>>>
>>> सततम् उज्झितम् उत्तम-फल्गु च ।
>>>
>>> जगति न_अस्ति तथा गुण-वर्जितम्
>>>
>>> मरण-भाजनम् आयुर्_इदम् यथा ॥२३॥
>>>
>>> sthiratayA sukha-bhAsitayA tayA
>>>
>>> satatam ujjhitam uttama-phalgu ca |
>>>
>>> jagati na_asti tathA guNa-varjitam
>>>
>>> maraNa-bhAjanam Ayur_idam yathA ||23||
>>>
>>> .
>>>
>>>
>>> *with **stillness entirely abandoned *
>>>
>>> *and absolutely useless *
>>>
>>> *—*
>>>
>>> *in this world there is nothing quite like this lack-virtue *
>>>
>>> *this darling of Death*
>>>
>>> *:*
>>>
>>> *this is your Life*
>>>
>>> *. *
>>> ~vwv. It is ever avoided by that stability shining with happiness and is
>>> highly worthless. There is nothing in the world so destitute of merit as
>>> this life which is the repository of death.
>>>
>>> ~vlm.23. Thus there is nothing so worthless in the world as this life,
>>> which is devoid of every good quality and ever subject to death, unless it
>>> is attended by the permanent felicity of emancipation.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> DAILY READINGS tu 22 January, 2019
>>>
>>>
>>>
>>> fm4057 2.ja21-23 AN UNANSWERED QUESTION .z58
>>>
>>>
>>> https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0
>>>
>>> fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
>>>
>>>
>>> https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
>>>
>>> fm1015 1.ja22 ON ahamkAra "I"dentity .z21
>>>
>>>
>>> https://www.dropbox.com/s/zwn7s986m3gs81j/fm1015%201.ja22%20ON%20ahaMkAra%20Identity%20.z21.docx?dl=0
>>>
>>>
>>>
>>> Group Page
>>>
>>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>>> Complete YVFiles
>>>
>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>
>>>
>>>
>>> चिt संviत्त्या.उच्यte जीva:
>>>
>>> cit saMvittyA_ucyate jIva:
>>>
>>> संkaल्पात्sa maनो_bhaवेt ।
>>>
>>> saMkalpAt sa: mana:_bhavet |
>>>
>>> बुद्धि: चिttamaहंkAra:
>>>
>>> buddhi: cittam ahaMkAra:
>>>
>>> mAया-इti.Aदि.aभिधm tata:॥
>>>
>>> mAyA.iti.Adi .abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> +++
>>>
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