y7153-y7154.3SP24-25.z25,18 Canto 7.153: xxx

[jivadas]

 

y7153-y7154.3SP24-25.z25,18 Canto 7.153: xxx

 

 

oॐm

 

 

 

 

 

Canto 7.153:

 

aviº zaº sarvaikAtmya-pratipAdanam |

tri-paJcAzad-adhika-zatatamaH sargaH ||7|153||

 

The Other MUNI:

The Tapas Heat we make,

working in that forest,

after some time,

will draw to us a deerhunter,

appearing wearied by the chase.

x153-1-

 

 

**sv.2 You will enlighten him with your talks and stories. He, too, shall renounce the world ...

**vlm.2. You will then reclaim and enlighten him, by means of your meritorious remonstrance; and he then will commence and continue to practice his austerities, from his aversion to the world.

 

**sv.3 He, too, shall renounce the world and engage himself in austerities in the same forest. He will question you concerning dreams, in his quest for self-knowledge.

**vlm.3. Then continuing in his austere devotion, he will be desirous of gaining spiritual knowledge, and make inquiries into the phenomena of dreaming.

 

**sv.4-5 You will discourse upon self-knowledge. Thus you will become his guru; hence I called you the guru of the hunter.

**vlm.4. You sir, will then instruct him fully in divine knowledge, and he will be versed in it by your lectures on the nature of dreams.

 

इत्य्_अनेन प्रकारेण –  So by this means  गुरुस्_तस्य भविष्यति –  you will become his teacher  तेन तात मया उक्तः_असि –  therefore you have been called by me   गिरा व्याध-गुरो इति –  with the address "Hunter-Teacher". x153-5-  

 

Now I have told you everything

about this delusive cycle of creation,

and "I",

and how it's going to be here for you.

x153-6-

 

इति तेन अहम्_उक्तः सन् –  So I, having heard from him  विस्मय-आकुलया धिया –  many wonderful thoughts,  तेन सार्धम्_विमृश्य  having considered together (with him),  एतत्_परम्_विस्मयम्_आगतः –  was come to this absolute amazement. x153-7- 

 

**sv.8-9 The ascetic continued to stay in the same house and I devoutly worshipped him and served him.

**vlm.8. Thus we passed the night in mutual conversation, and after we got up in the morning, I honoured the sage with due respect, and he was pleased with me.

 

**vlm.9. Afterwards we continued to live together in the same homely hut of the same village, with our steady minds and our friendship daily increasing.

**sv.8-9 The ascetic continued to stay in the same house and I devoutly worshipped him and served him.

 

ततस् वहति कालः अयम्ऱ्तु-संवत्सर-आत्मकः – Thence time flows, with its nature of seasons and years. स्थितः अहम् – I am seated आगतान्भावान्त्यजन्ग्ऱ्ह्णन् – forsaking or grasping the states that have come गिरिर्यथा – like a mountain. x153-10-

 

I have no lust for living,

and I have no lust for dying.

I am as-I-am, and here I stay,

resting just-thus, without a care.

-11-

**sv.11 I do not desire death nor do I wish to live. I am what I am, free from mental agitation.

**vlm.11. I long not for a long life, nor desire to die ere the destined day; I live as well as I may, without any care or anxiety about this or that.

 

At that time I considered this,

the sphere of vision that I see.

What cause could there be for all this?

How do I know it feelingly?

-12-

**sv.12 Then I began to enquire into the nature of the objective world: ...

**vlm.12. I then looked upon the visible sphere, and began to cogitate in my mind; as to what and how and whence it was, and what can be the cause of it.

 

What is this huge collection of things?

What exactly is its cause?

What is this dream-appearance whose nature is one consciousness-space?

x153-13-

 

The heavens and the patient Earth,

Air, Space, mountains, rivers,

the ten directions—

these are all only consciousness-measured=space

projecting in the Self,

and settling-down.

x153-14-

 

**sv.15 They exist as notions in that consciousness. As such, there is no division or contradiction in it.

**vlm.15. It is the moonlight of the Intellect, which spreads its beams all round the ample space of vacuum; and it is this which shines as the world, which is an ineffaceable fac-simile or cartography of the supreme Intellect in the air.

 

न इमे_अद्रयः – These mountains are not; न च इयं भूः – nor is this Earth. न इदं खम् – This (personal) Kha Space is not; न अयम्_अप्य्_अहम् – nor even this "I". चिन्मात्र-व्योम-कचनम् – It is a projection in a sky of measured consciousness. इदम्_आभाति केवलम् – This projects everything. x153-16-

 

पदार्थ-जातस्य_अस्य –  Of this collection of things  स्यात् किं नाम बत कारणम् –  whatever exactly would be the cause  पिण्ड-ग्रहे –  when the body-lump  हेतुना तु विना –  is thus without a cause  कः_अप्य्_अर्थ-संभवः –  what then is the origin of things? x153-17- 

 

If this is only delusion, what is the cause of delusion?

Who sees and knows and thinks.about it?

Where is the cause, what is it?

x153-18-

 

यस्य अहम्अवसम् – He in whom I dwelt संविन्-मात्रकं ह्ऱ्दय-ओजसि – as a measure of awareness in his Heart-energy, असौ मया सह गतः – he together with me किल अज़ेषेण भस्मसात् – o we were nothing but ashes! x153-19-

 

**sv.20 Therefore I exist in pure consciousness which is devoid of action, the doer and the instruments.

**vlm.20. Therefore this vacuum which is without its beginning and end, is full with the reflexion of the Divine Intellect; and there is no efficient or instrumental or material cause of creation,

except its being a shadow of the substance of the Divine Mind

 

**sv.21 What exists is not even the appearance of the infinite consciousness, but it is pure consciousness.

**vlm.21. All these pots and pictures, these prints and paints before us, are but the prints of the Divine Mind; nor can you ever get anything, without its mould therein.

 

**sv.22 How can it become an appearance?

**vlm.22. But the Intellect too has no brightness of it, except its pure lucidity; for how can a mere void as vacuum have any light, except its transparency.

 

**vlm.23. The Intellect is the pure Intelligence, of the extended entity of Brahma; which shows in itself the panoroma of the universe, what else are the visibles, and where is their view besides.

**sv.23-24-25 Who is the seer of this appearance?

 

The pure projection of measured consciousness,

the Brahman, immense condensing consciousness, projects as this world.  What sees? what is seen?

x153-24-

 

 

 

 

 

 

 

Canto 7.154:

 

**मुनिर्_उवाच – The MUNI:

इति निर्णीय दृश्ये_अस्मिन् – Having so determined this perception, स्थितः अस्मि विगत-ज्वरः – my state is free from care, वीतरागः – free from passion, निराशङ्कः – free from anxiety,

निर्वाणो निरहंकृतिः – a Nirvâna without egoity. x154-1-

**vlm.1 The sage continued:—Having thus considered the vanity of the visibles, I remained free from my anxious cares about the world; and became passionless and fearless, and extinct in nirvANa, from insensibility of my egoism.

 

**vlm.2. I became supportless and unsupporting, and remained without my dependance upon any body; I was quite calm with my self-composure, and my soul was elevated and rested in

heaven.

 

यथा-प्राप्तस्य कर्ता अस्मि – I am a doer as-it-comes, न कर्ता अस्मि कदाचन – so not a doer anywhen. स्वयम्_एव हि यः व्योम – One who is just the spacious sky कर्तृता तस्य कीदृशी – is what sort of doer of that? x154-3-

**vlm.3. I did as my duty called, and did nothing of my own accord; and remained as void and blank as vacuum, which is devoid of all action and motion.

 

द्यौः क्षमा – The heavens, the Earth, वायुर् आकाज़म् – the wind, Space, पर्वताः सरितो दिज़ः – mountains, rivers, the directions, इत्य् एकात्मा नभः सर्वम् – all such are the spacious sky of One Self, भूत-जाल=एक-चिद्ऽवपुः – being-net=one-consciousness~body. x154-4-

**vlm.4. The earth and heaven, the sky and air, the mountains and rivers, and all that lies on all sides and the sides themselves, are not but shadow in the air, and all living bodies are no more than the embodied (died) Intellect or Intellectual.

 

**vlm.5. I am quiet and composed, and manage myself as well as I can; I am quite happy in myself; having no injunction nor prohibition to obey, nor to act an inner or outer part: (i. e. not having a double part to play, nor any duplicity in the heart).

 

**vlm.6. Thus I resided here in my even temper, and the same tenor of my mind and actions; and it is by mere chance, that you have come to meet me here.

 

इति ते सर्वम् आख्यातम् – So I have told you about everything यथा स्वप्नः – as dream यथा स्वयम् – as oneself यथा जगद् – as the world यथा च त्वम् – and as you. यथा द्ऱ्ज़्यम् – As percept/object इदं तथा – this is thus. -7-

**vlm.7. Thus I have fully explained to thee about the nature of dream and my personal self; together with that of the phenomenal world and thyself.

 

**vlm.8. Hence thou hast well understood, what is this visible world that lies before thee; as also what these beings and these people are, and what brahmA is after all.

 

**vlm.9. Now knowing these things, O thou huntsman, to be mere false, must now have your peace of mind, with the conviction that, all this is the representation of the Intellect in empty air. Yea, it is this that is dimly seen in these, and naught besides.

 

**vlm.10. The hunts-man rejoined:—If so it be then both me and thee and the gods even, you say to be nullity; and that all of these are but the phantoms of a dream, and that all men are no men, and all existence as non existence (sadasat).

 

सर्व एव मिथः – It is all false स्वप्न-पुरुषाः – Dream-Persons सद्-असन्-मयाः – Such-unSuch=constructs – the NotSo made to seem So. मुनिर् उवाच – The Muni: एवम् एतद् इदं सर्वम् – So this and that and everything अन्योन्यं स्वप्नवत् स्थितम् – is situate--exists as a mutual dream. –x4-11-

 

**vlm.12. These spectres appear in forms, according to one's conception of them; and the only One appears as many, like the rays of light. All these radiations cannot be wholly true or untrue, nor a mixture of both of them.

 

**vlm.13. The visionary city of the world that appears in our waking state, is but a waking dream or an apparition of our minds, and appears as the prospect of a distant city before us, that we never saw before.

 

**vlm.14. I have fully explained all this to you already, and you have been enlightened in the subject to no end; now you have grown wise and well known all and everything; do therefore as you may like best for you.

 

**vlm.l5. Though thus awakened and enlightened by me, your reprobate mind is not yet turned to reason, nor found its rest either in transcendental wisdom, or in the transcendent state of the most high.

 

**vlm.16. Without assuetude you cannot concentrate your vagrant mind into your heart; nor can you without the practice of constant reflexion attain the acme of wisdom.

 

पराम् परिणतिम्  Perfect maturity,  प्राज्ञ  o wise one,  दारुणी_इव_अम्बु-धारिणे –  is like wood being borne by water  अभ्यासात्  from practice  बोध-विश्रान्तौ  reposed in realization  गुरु-शास्त्र-एक-सेवनात् –  from the teacher, the text, from single-minded srvice 

द्वैत-अद्वैत-दृशोः शान्त्या –  with appeasement of the dual and nondual 

निर्वाणं चित्तम्_उच्यते –  the affective mind is said to be "Nirvâna". x154-17- 

 

**vlm.18. Habitual reliance in sapience and constant attendance to the precepts of the sástras and preceptors, tend to the removal of the mind's suspense between unity and duality (i. e. between god and the world), and set the mind to its ultimate bliss of nirvANa-anaesthesia in quietism.

 

**vlm.19. Insensibility of one's worth and state and inertness to all worldly affections, refraining from the evils of bad associations, and abstaining from all earthly desires and cravings of the heart—

 

**vlm.20. These joined with one's deliverance from the fetters of dualities, and enfrachisement from all pleasurable and painful associations, are the surest means that lead the learned to the state of unalterable bliss-nirvANa (which is ever attendant on the Deity).

 

 

oॐm

 

 

 

 

 

 

hk3

7153

 

**anyamuniruvAca |

Avayozcaratostasminvane cirataraM tapaH |

mRgAnusaraNazrAnto mRgavyAdha upaiSyati ||153|1||

2

3

4

ityanena prakAreNa gurustasya bhaviSyati |

tena tAta mayokto'si girA vyAdhaguro iti ||153|5||

iti te sarvamAkhyAtaM yathAyaM saMsRtibhramaH |

yathAhaM yAdRzazca tvamiha yatte bhaviSyati ||153|6||

iti tenAhamuktaH sanvismayAkulayA dhiyA |

tena sArdhaM vimRzyaitatparaM vismayamAgataH ||153|7||

8

9

tato vahati kAlo'yamRtusaMvatsarAtmakaH |

sthito'hamAgatAnbhAvAMstyajangRhNangiriryathA ||153|10||

nAbhivAJchAmi maraNaM nAbhivAJchAmi jIvitam |

yathA sthito'smi tiSThAmi tathaiva vigatajvaram ||153|11||

tato vicAritaM tatra tanmayA dRzyamaNDalam |

kiM kAraNamidaM tu syAtkimayaM vetti cetasA ||153|12||

ko'yaM padArthasaMghAtaH kiM nAmaitasya kAraNam |

astyasminsvapnasaMdarze cidvyomaikasvarUpiNi ||153|13||

dyauH kSamA vAyurAkAzaM parvatAH sarito dizaH |

cinmAtranabhaM evaite kacantyAtmanyavasthitam ||153|14||

15

neme'drayo na ceyaM bhUrnedaM khaM nAyamapyaham |

cinmAtravyomakacanamidamAbhAti kevalam ||16||

padArthajAtasyAsya syAtkiM nAma bata kAraNam |

piNDagrahe hetunA tu vinA ko'pyarthasaMbhavaH ||153|17||

bhrAntimAtramidaM cetsyAdbhrAnteH kiM nAma kAraNam |

draSTA mantA ca ko bhrAnteH kAraNaM vA kva kIdRzam ||153|18||

yasyAhamavasaM saMvinmAtrakaM hRdayaujasi |

asau mayA saha gataH kilAzeSeNa bhasmasAt ||153|19||

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-23

cinmAtrakacanaM zuddhaM brahma bRMhitacidghanam |

idaM jagadivAbhAti kva dRzyaM draSTRtA kutaH ||24||

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hk4

7154:

 

**muniruvAca |

iti nirNIya dRzye'sminsthito'smi vigatajvaraH |

vItarAgo nirAzaGko nirvANo nirahaMkRtiH ||154|1||

2

yathAprAptasya kartAsmi na kartAsmi kadAcana |

svayameva hi yo vyoma kartRtA tasya kIdRzI ||154|3||

dyauH kSamA vAyurAkAzaM parvatAH sarito dizaH |

ityekAtmA nabhaH sarvaM bhUtajAlaikacidvapuH ||154|4||

5

6

iti te sarvamAkhyAtaM yathA svapno yathA svayam |

yathA jagadyathA ca tvaM yathA dRzyamidaM tathA ||154|7||

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9

10

sarva eva mithaH svapnapuruSAH sadasanmayAH |

**munir uvAca |

evametadidaM sarvamanyonyaM svapnavatsthitam ||154|11||

12

13

14

15

16

parAM pariNatiM prAjJa dAruNIvAmbudhAriNe |

abhyAsAdbodhavizrAntau guruzAstraikasevanAt |

dvaitAdvaitadRzoH zAntyA nirvANaM cittamucyate ||154|17||

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//

 

 

 

dn3

7153

 

**अन्य-मुनिः_उवाच । आवयोः_चरतोः_तस्मिन्_वने चिरतरम्_तपः । मृग-अनुसरण-श्रान्तः_मृग-व्याध उपैष्यति ॥१॥

2

3

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इति_अनेन प्रकारेण गुरुः_तस्य भविष्यति । तेन तात मया_उक्तो_असि गिरा व्याध-गुरो इति ॥५॥ इति ते सर्वम्_आख्यातम्_यथा अयम्_संसृति-भ्रमः । यथा_अहम्_यादृशः_च त्वम्_इह यत्_ते भविष्यति ॥१५३।६॥ इति तेन_अहम्_उक्तः सन्_विस्मय-आकुलया धिया । तेन सार्धम्_विमृश्य_एतत्_परम्_विस्मयम्_आगतः ॥१५३।७॥

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ततो वहति कालो_अयम्_ऋतु-संवत्सर-आत्मकः । स्थितो_अहम्_आगतान् भावांस् त्यजन् गृह्णन् गिरिर्_यथा ॥१५३।१०॥

नाभिवाञ्छामि मरणं नाभिवाञ्छामि जीवितम् । यथा स्थितोऽस्मि तिष्ठामि तथैव विगतज्वरम् ॥१५३।११॥

ततो विचारितम्_तत्र तन्_मया दृश्य-मण्डलम् । किम्_कारणम्_इदम्_तु स्यात्_किम्_अयम्_वेत्ति चेतसा ॥१५३।१२॥ को_अयम्_पदार्थ-संघातः किम्_नाम_एतस्य कारणम् । अस्ति_अस्मिन्_स्वप्न-संदर्शे चित्.व्योम-एक-स्वरूपिणि ॥१५३।१३॥ द्यौः क्षमा वायुर्_आकाशम्_पर्वताः सरितो_दिशः । चिन्मात्र-नभम्_एव_एते कचन्ति_आत्मनि_अवस्थितम् ॥१५३।१४॥

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न इमे_अद्रयो_न च_इयम्_भूः_न_इदम्_खम्_न_अयम्_अपि_अहम् ।

चिन्मात्र-व्योम-कचनम्_इदम्_आभाति केवलम् ॥१५३।१६॥

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भ्रान्तिमात्रमिदं चेत्स्याद्भ्रान्तेः किं नाम कारणम् । द्रष्टा मन्ता च को भ्रान्तेः कारणं वा क्व कीद्ऱ्ज़म् भ्रान्ति-मात्रम्_इदम्_चेत्_स्यात्_भ्रान्तेः किम्_नाम कारणम् । द्रष्टा मन्ता च को भ्रान्तेः कारणम्_वा क्व कीदृशम् ॥१५३।१८॥ यस्य_अहम्_अवसम्_संविन्-मात्रकम्_हृदय-ओजसि । असौ मया सह गतः किल_अशेषेण भस्मसात् ॥१५३।१९॥

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1

2

23

चित्.मात्र-कचनम्_शुद्धम्_ब्रह्म बृंहित-चित्.घनम् । इदम्_जगत्_इव_आभाति क्व दृश्यम्_द्रष्टृता कुतः ॥२४॥

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dn4

7154

 

aviº viº zaº yathAbhUtArthavarNanam |

catuHpaJcazadadhikazatatamaH sargaH ||7|154||

 

**मुनिः_उवाच ।

इति निर्णीय दृश्ये_अस्मिन्_स्थितो_अस्मि विगत-ज्वरः ।

वीतरागो_निराशङ्को_निर्वाणो_निरहंकृतिः ॥१५४।१॥

2

यथा-प्राप्तस्य कर्ता_अस्मि न कर्ता_अस्मि कदाचन । स्वयम्_एव हि यो व्योम कर्तृता तस्य कीदृशी ॥१५४।३॥ 

द्यौः क्षमा वायुराकाज़ं पर्वताः सरितो दिज़ः । इत्येकात्मा नभः सर्वं भूतजालैकचिद्वपुः ॥१५४।४॥

5

iti te sarvamAkhyAtaM yathAyaM saMsRtibhramaH |

yathAhaM yAdRzazca tvamiha yatte bhaviSyati ||6||

इति ते सर्वमाख्यातं यथा स्वप्नो यथा स्वयम् । यथा जगद्यथा च त्वं यथा द्ऱ्ज़्यमिदं तथा ॥१५४।७॥

8

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10

सर्वः एव मिथः स्वप्न-पुरुषाः सत्.असत्-मयाः ।

**मुनिर्_उवाच ।

एवम्_एतत्_इदम्_सर्वम्_अन्योन्यम्_स्वप्नवत्_स्थितम् ॥१५४।११॥

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dyauH kSamA vAyurAkAzaM parvatAH sarito dizaH |

cinmAtranabhaM evaite kacantyAtmanyavasthitam ||14||

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oॐm

 

 

 

 

wn7153

 

aviº zaº sarva-ekAtmya-pratipAdanam |

tri-paJcAzad-adhika-zatatamaH sargaH | |7|153||

 

 

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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

 

oॐm

 

 

 

 

y7153.001

 

**अन्यमुनिरुवाच ।

आवयोश्चरतोस्तस्मिन्वने चिरतरं तपः ।

मृगानुसरणश्रान्तो मृगव्याध उपैष्यति ॥१५३।१॥

**अन्य-मुनिः_उवाच ।

आवयोः_चरतोः_तस्मिन्_वने चिरतरम्_तपः ।

मृग-अनुसरण-श्रान्तः_मृग-व्याध उपैष्यति ॥१॥

**anya-muniH_uvAca |

AvayoH_caratoH_tasmin_vane cirataram_tapaH |

mRga-anusaraNa-zrAntaH_mRga-vyAdha upaiSyati ||1||

 

**अन्य-मुनिर्_उवाच – The Other MUNI:

तपः – The Tapas Heat आवयोः चरतोः तस्मिन् वने – of us two dwelling in that forest

चिरतरम् – after a long time मृग-अनुसरण-श्रान्तः – deer-pursuit-weary - wearied by the chase - मृग-व्याधः – a deerHunter उपैष्यति – will appear. x153-1-

 

**sv.1 THE SAGE continued: The ascetic said: "Both of us will be engaged in austerities there in that forest for a considerable time. To that place will come one day a hunter in pursuit of game.

**vlm.1 The other sage said:—When both of us shall dwell to-gether in that forest, and remain in the practice of our austerities; there will appear upon that spot, a certain huntsman, weary with his fatigue in pursuing after a deer.

 

The Other MUNI:

The Tapas Heat we make,

working in that forest,

after some time,

will bring to us a deerhunter,

appearing wearied by the chase.

x153-1-

 

````y7153.002

 

taM tvaM svabhAvapuNyAbhiH kathAbhirbodhayiSyasi |

tapastatraiva vipine sa viraktazcariSyati ||153|2||

taM tvaM svabhAva-puNyAbhiH kathAbhir_bodhayiSyasi |

tapas_tatraiva vipine sa viraktaz_cariSyati ||2||

 

taM tvaM svabhAva-puNyAbhiH kathAbhir_bodhayiSyasi – ## You will bring him to realization by means of holy stories. ##

tapas_tatra eva vipine sa viraktaz_cariSyati – ## x x153-2-##

 

vipina-m - " stirring or waving (scil. in the wind) " , a wood , forest , thicket , grove MBh. Ka1v. &c

 

**vlm.2. You will then reclaim and enlighten him, by means of your meritorious remonstrance; and he then will commence and continue to practice his austerities, from his aversion to the world.

**sv.2 You will enlighten him with your talks and stories. He, too, shall renounce the world ...

 

taM tvaM svabhAvapuNyAbhiH kathAbhirbodhayiSyasi |

tapastatraiva vipine sa viraktazcariSyati ||153|2||

taM tvaM svabhAvapuNyAbhiH kathAbhirbodhayiSyasi | tapastatraiva vipine sa viraktazcariSyati ||153|2||

 

 

 

 

````y7153.003

 

tatastapasvicaryANAmAtmajJAnabubhutsayA |

madhye sa svapnajijJAsuH prakSyati svapnasaMkathAm ||153|3||

tatas_tapasvi-caryANAm_Atma.jJAna-bubhutsayA |

madhye sa svapna-jijJAsuH prakSyati svapna-saMkathAm ||153|3||

 

tatas_tapasvi-caryANAm – ## x ##

Atma.jJAna-bubhutsayA – ## x ##

madhye sa svapna-jijJAsuH – ## x ##

prakSyati svapna-saMkathAm – ## x x153-3- ##

 

**vlm.3. Then continuing in his austere devotion, he will be desirous of gaining spiritual knowledge, and make inquiries into the phenomena of dreaming.

**sv.3 He, too, shall renounce the world and engage himself in austerities in the same forest. He will question you concerning dreams, in his quest for self-knowledge.

 

tatastapasvicaryANAmAtmajJAnabubhutsayA |

madhye sa svapnajijJAsuH prakSyati svapnasaMkathAm ||153|3||

 

tatastapasvicaryANAmAtmajJAnabubhutsayA |

madhye sa svapnajijJAsuH prakSyati svapnasaMkathAm ||153|3||

tatas_tapasvi-caryANAm_Atma.jJAna-bubhutsayA |

madhye sa svapna-jijJAsuH prakSyati svapna-saMkathAm ||153|3||

tatas_tapasvi-caryANAm_Atma.jJAna-bubhutsayA | madhye sa svapna-jijJAsuH prakSyati svapna-saMkathAm ||153|3||

#

 

 

 

 

 

 

 

````y7153.004

 

kathayiSyasi tasmai tvamAtmajJAnamakhaNDitam |

svapnAkhyena prasaGgena so'to yogyo bhaviSyati ||153|4||

kathayiSyasi tasmai tvam_Atma.jJAnam_akhaNDitam |

svapna-Akhyena prasaGgena so_'to yogyo bhaviSyati ||153|4||

 

kathayiSyasi tasmai tvam – ## You will relate to him ##

Atma.jJAnam_akhaNDitam – ## Self-Wisdom, omitting nothing. ##

svapna-Akhyena prasaGgena saH_atas yogyaH bhaviSyati – ## x x153-4- ##

 

**vlm.4. You sir, will then instruct him fully in divine knowledge, and he will be versed in it by your lectures on the nature of dreams.

**sv.4-5 You will discourse upon self-knowledge. Thus you will become his guru; hence I called you the guru of the hunter.

 

kathayiSyasi tasmai tvamAtmajJAnamakhaNDitam |

svapnAkhyena prasaGgena so'to yogyo bhaviSyati ||153|4||

 

kathayiSyasi tasmai tvamAtmajJAnamakhaNDitam |

svapnAkhyena prasaGgena so'to yogyo bhaviSyati ||153|4||

kathayiSyasi tasmai tvam_Atma.jJAnam_akhaNDitam |

svapna-Akhyena prasaGgena so_'to yogyo bhaviSyati ||153|4||

kathayiSyasi tasmai tvam_Atma.jJAnam_akhaNDitam | svapna-Akhyena prasaGgena so_'to yogyo bhaviSyati ||153|4||

#

 

 

 

 

 

````y7153.005

 

ityanena prakAreNa gurustasya bhaviSyati |

tena tAta mayokto'si girA vyAdhaguro iti ||153|5||

iti_anena prakAreNa guruH_tasya bhaviSyati |

tena tAta mayA_ukto_asi girA vyAdha-guro iti ||153|5||

 

इत्य्_अनेन प्रकारेण –  So by this means  गुरुस्_तस्य भविष्यति –  you will become his teacher  तेन तात मया उक्तः_असि –  therefore you have been called by me   गिरा व्याध-गुरो इति –  with the address "Hunter-Teacher". x153-5- 

 

jd>#kR —>#prakR – to perform, affect. —>#prakAra प्रकारः Manner, mode, way, fashion; कः प्रकारः किमेतत् kaH prakAra kim etat MAl.5.2. • Sort, kind, variety, species; oft. in comp.; बहुप्रकार manifold; त्रिप्रकार, नाना˚ &c. • Similitude. • Speciality, special property or quality; तद्वतितत्प्रकारकोऽनुभवः प्रमा T. S. -5 Difference. kena prakAreNa - in what way? how?; - prakAraiH - in one way or another R.; rAmAyaNasya bhAratasya vA prakAraH - a kind of R. or _mbh.

 

**vlm.5. In this manner you will become his religious instructor, and it is for this reason that I have accosted you with the epithet or title of the huntsman's guru or religious guide.

**sv.4-5 You will discourse upon self-knowledge. Thus you will become his guru; hence I called you the guru of the hunter.

 

ityanena prakAreNa gurustasya bhaviSyati |

tena tAta mayokto'si girA vyAdhaguro iti ||153|5||

इति_अनेन प्रकारेण गुरुः_तस्य भविष्यति । तेन तात मया_उक्तो_असि गिरा व्याध-गुरो इति ॥५॥

इत्य्_अनेन प्रकारेण –  So by this means  गुरुस्_तस्य भविष्यति –  you will become his teacher  तेन तात मया उक्तः_असि –  therefore you have been called by me   गिरा व्याध-गुरो इति –  with the address "Hunter-Teacher". x153-5-  

 

 

 

 

`y7153.006

 

इति ते सर्वमाख्यातं यथायं संसृतिभ्रमः ।

यथाहं यादृशश्च त्वमिह यत्ते भविष्यति ॥१५३।६॥

इति ते सर्वम्_आख्यातम्_यथा अयम्_संसृति-भ्रमः ।

यथा_अहम्_यादृशः_च त्वम्_इह यत्_ते भविष्यति ॥१५३।६॥ 

iti te sarvam_AkhyAtam_yathA ayam_saMsRti-bhramaH |

yathA_aham_yAdRzaH_ca tvam_iha yat_te bhaviSyati ||153|6||  

 

इति ते सर्वम् आख्यातम् – So everything has been told to you

यथा अयं संस्ऱ्ति-भ्रमः – about this delusive world-cycle

यथा अहम् – about "I"

याद्ऱ्ज़ज़् च त्वम् इह यत् ते भविष्यति – and how it is going to be for you here. x153-6-

 

**sv.6 I have told you all about myself and you and what is going to happen to you in the future."

**vlm.6. Now sir, I have related to you already regarding our errors of this world; and what I and you are at present, and what we shall turn to be afterwards.

 

iti te sarvamAkhyAtaM yathAyaM saMsRtibhramaH |

yathAhaM yAdRzazca tvamiha yatte bhaviSyati ||153|6||

इति ते सर्वम्_आख्यातम्_यथा अयम्_संसृति-भ्रमः । यथा_अहम्_यादृशः_च त्वम्_इह यत्_ते भविष्यति ॥१५३।६॥ 

Now I have told you everything

about this delusive cycle of creation,

and "I",

and how it's going to be here for you.

x153-6-

 

 

```y7153.007

 

इति तेनाहमुक्तः सन्विस्मयाकुलया धिया ।

तेन सार्धं विमृश्यैतत्परं विस्मयमागतः ॥१५३।७॥

इति तेन_अहम्_उक्तः सन्_विस्मय-आकुलया धिया ।

तेन सार्धम्_विमृश्य_एतत्_परम्_विस्मयम्_आगतः ॥१५३।७॥

iti tena_aham_uktaH san_vismaya-AkulayA dhiyA |

tena sArdham_vimRzya_etat_param_vismayam_AgataH ||153|7||

 

इति तेन अहम्_उक्तः सन् –  So I, having heard from him  विस्मय-आकुलया धिया –  many wonderful thoughts,  तेन सार्धम्_विमृश्य  having considered together (with him),  एतत्_परम्_विस्मयम्_आगतः –  was come to this absolute amazement. x153-7- 

 

jd>#mRz —>#vimRz - (often confounded with #vimRS) - Par. #vimRzati, to touch (with the hands), feel; to touch (mentally), consider, reflect on; to investigate, try, test; (with inf) to hesitate about doing anything: •• Caus. #vimarzayati, to ponder, reflect on, consider. •• #vimRza –m.- reflection, consideration, deliberation; • #vimRzya -ind.- having deliberated or considered; •• #vimRzya - to be tried or examined. • #vimRzita- - reflected on, considered.

zgl#prim. #ardha – a half —>#sArdha – sa.ardha सार्ध -adj.- joined wilh a half, plus one half. increased by one half. having a half over (e.g. dve zate sArdhe, "two hundred together with a half", i.e. 250); • #sArdham -ind.- jointly, together, along with, with (inst. or comp.; with #A>dA, to take with one").

 

**vlm.7. Being thus spoken to by him, and learning all these things from him, I became filled with wonder, and was the more amazed as I remonstrated with him on these matters.

**sv.7 I was astonished to hear all this.

 

iti tenAhamuktaH sanvismayAkulayA dhiyA |

tena sArdhaM vimRzyaitatparaM vismayamAgataH ||153|7||

इति तेन_अहम्_उक्तः सन्_विस्मय-आकुलया धिया । तेन सार्धम्_विमृश्य_एतत्_परम्_विस्मयम्_आगतः ॥१५३।७॥

इति तेन अहम्_उक्तः सन् –  So I, having heard from him  विस्मय-आकुलया धिया –  many wonderful thoughts,  तेन सार्धम्_विमृश्य  having considered together (with him),  एतत्_परम्_विस्मयम्_आगतः –  was come to this absolute amazement. x153-7- 

 

 

 

```y7153.008

 

atha rAtryaM vyatItAyAM sa prabhAte mahAmuniH |

tathA saMpUjito yena tatraiva ratimAptavAn ||153|8||

atha rAtryam_vyatItAyAm_sa prabhAte mahA.muniH |

tathA saMpUjito yena tatra_eva ratim_AptavAn ||153|8||  

 

atha rAtryam_vyatItAyAm ## Then when the night was done ##

saH_ prabhAte mahA.muniH – ## x ##

tathA saMpUjitaH yena tatra_eva ratim_AptavAn – ## x ##

 

jd>#i —> #atI – ati>i - —>#vyatI —>#vyatIta -mfn.- passed away, gone _MBh.&c. • departed, dead _MBh. • left, abandoned _prab. • (ifc.) having disregarded or neglected _R. • tardy , negligent ib. • *v.-kAla -mfn.- one whose time is past, unseasonable, inopportune _ragh.

 

**vlm.8. Thus we passed the night in mutual conversation, and after we got up in the morning, I honoured the sage with due respect, and he was pleased with me.

**sv.8-9 The ascetic continued to stay in the same house and I devoutly worshipped him and served him.

 

atha rAtryaM vyatItAyAM sa prabhAte mahAmuniH |

tathA saMpUjito yena tatraiva ratimAptavAn ||8||

 

atha rAtryaM vyatItAyAM sa prabhAte mahAmuniH |

tathA saMpUjito yena tatraiva ratimAptavAn ||153|8||

atha rAtryam_vyatItAyAm_sa prabhAte mahA.muniH |

tathA saMpUjito yena tatra_eva ratim_AptavAn ||153|8|| 

atha rAtryam_vyatItAyAm_sa prabhAte mahA.muniH | tathA saMpUjito yena tatra_eva ratim_AptavAn ||153|8|| 

#

 

 

 

 

 

 

````y7153.009

 

anantaraM gRhe tasmiMstasmingrAmagRhe tathA |

sthitAvAvAM sthiramatI kRtabhAvau parasparam ||153|9||

anantaram_gRhe tasmiMs_tasmin_grAma-gRhe tathA |

sthitau_AvAm_sthira-matI kRta.bhAvau parasparam ||153|9||

 

anantaram_gRhe tasmin ## x ##

tasmin_grAma-gRhe tathA ## x ##

sthitau_AvAm_sthira-matI kRta.bhAvau parasparam – ## x ##

 

kRtabhAva

 

**vlm.9. Afterwards we continued to live together in the same homely hut of the same village, with our steady minds and our friendship daily increasing.

**sv.8-9 The ascetic continued to stay in the same house and I devoutly worshipped him and served him.

 

anantaraM gRhe tasmiMstasmingrAmagRhe tathA |

sthitAvAvAM sthiramatI kRtabhAvau parasparam ||153|9||

 

anantaraM gRhe tasmiMstasmingrAmagRhe tathA |

sthitAvAvAM sthiramatI kRtabhAvau parasparam ||153|9||

anantaram_gRhe tasmiMs_tasmin_grAma-gRhe tathA |

sthitau_AvAm_sthira-matI kRta.bhAvau parasparam ||153|9||

anantaram_gRhe tasmiMs_tasmin_grAma-gRhe tathA | sthitau_AvAm_sthira-matI kRta.bhAvau parasparam ||153|9||

#

 

 

 

 

`y7153.010

 

ततो वहति कालो'यम्ऱ्तुसंवत्सरात्मकः ।

स्थितो'हमागतान्भावांस्त्यजन्ग्ऱ्ह्णन्गिरिर्यथा ॥१५३।१०॥

ततो वहति कालो_अयम्_ऋतु-संवत्सर-आत्मकः ।

स्थितो_अहम्_आगतान्_भावांस्_त्यजन्_गृह्णन्_गिरिर्_यथा ॥१५३।१०॥

tato vahati kAlo_ayam_Rtu-saMvatsara-AtmakaH |

sthito_aham_AgatAn_bhAvAMs_tyajan_gRhNan_girir_yathA ||153|10||

 

ततस् वहति कालः अयम्ऱ्तु-संवत्सर-आत्मकः – Thence time flows, with its nature of seasons and years. स्थितः अहम् – I am seated आगतान्भावान्त्यजन्ग्ऱ्ह्णन् – forsaking or grasping the states that have come गिरिर्यथा – like a mountain. x153-10-

 

**vlm.153.10. In this manner time glided on peacefully upon us, and the revolutions of his days and nights, and returns of months, seasons and years; and I have been sitting here unmoved under all the vicissitudes of time and fortune.

**sv.10 I remain here like a mountain, undergoing varied experiences.

 

tato vahati kAlo'yamRtusaMvatsarAtmakaH |

sthito'hamAgatAnbhAvAMstyajangRhNangiriryathA ||153|10||

ततो वहति कालो_अयम्_ऋतु-संवत्सर-आत्मकः । स्थितो_अहम्_आगतान्_भावांस्_त्यजन्_गृह्णन्_गिरिर्_यथा ॥१५३।१०॥

ततस् वहति कालः अयम्ऱ्तु-संवत्सर-आत्मकः – Thence time flows, with its nature of seasons and years. स्थितः अहम् – I am seated आगतान्भावान्त्यजन्ग्ऱ्ह्णन् – forsaking or grasping the states that have come गिरिर्यथा – like a mountain. x153-10-

 

 

 

 

 

y7153.011

 

नाभिवाञ्छामि मरणं नाभिवाञ्छामि जीवितम् ।

यथा स्थितोऽस्मि तिष्ठामि तथैव विगतज्वरम् ॥१५३।११॥

न अभिवाञ्छामि मरणम्_न_अभिवाञ्छामि जीवितम् ।

यथा स्थितो_अस्मि तिष्ठामि तथ_एव विगत-ज्वरम् ॥१५३।११॥

na_abhivAJchAmi maraNam_na_abhivAJchAmi jIvitam |

yathA sthito_asmi tiSThAmi tatha_eva vigata-jvaram ||153|11||

 

न अभिवाञ्छामि मरणं – I have no lust for death, न अभिवाञ्छामि जीवितम् – I have no lust for life: यथा स्थितः अस्मि – as I am situate, तिष्ठामि तथैव – I rest just-thus विगत-ज्वरम् – without a care. x153-11-

 

**vlm.11. I long not for a long life, nor desire to die ere the destined day; I live as well as I may, without any care or anxiety about this or that.

**sv.11 I do not desire death nor do I wish to live. I am what I am, free from mental agitation.

 

I have no lust for living,

and I have no lust for dying.

I am as-I-am, and here I stay,

resting just-thus, without a care.

x153-11-

 

y7153.012

 

ततो विचारितं तत्र तन्मया दृश्यमण्डलम् ।

किं कारणमिदं तु स्यात्किमयं वेत्ति चेतसा ॥१५३।१२॥

ततो विचारितम्_तत्र तन्_मया दृश्य-मण्डलम् ।

किम्_कारणम्_इदम्_तु स्यात्_किम्_अयम्_वेत्ति चेतसा ॥१५३।१२॥

tato vicAritam_tatra tan_mayA dRzya-maNDalam |

kim_kAraNam_idam_tu syAt_kim_ayam_vetti cetasA ||153|12||

 

ततस् विचारितं तत्र – Then and there was considered तन्_मया दृश्य-मण्डलम् – that sphere perceptible to me: किं कारणम्_इदं तु स्यात् – what cause would be for this किम्_अयं वेत्ति चेतसा – how do I know it affectively? – with Chetas x153-11-

 

**vlm.12. I then looked upon the visible sphere, and began to cogitate in my mind; as to what and how and whence it was, and what can be the cause of it.

**sv.12 Then I began to enquire into the nature of the objective world: ...

 

At that time I considered this,

the sphere of vision that I see.

What cause could there be for all this?

How do I know it feelingly?

-12-

 

 

 

````y7153.013

 

को'यं पदार्थसंघातः किं नामैतस्य कारणम् ।

अस्त्यस्मिन्स्वप्नसंदर्ज़े चिद्व्योमैकस्वरूपिणि ॥१५३।१३॥

को_अयम्_पदार्थ-संघातः किम्_नाम_एतस्य कारणम् ।

अस्ति_अस्मिन्_स्वप्न-संदर्शे चित्.व्योम-एक-स्वरूपिणि ॥१५३।१२॥

ko_ayam_padArtha-saMghAtaH kim_nAma_etasya kAraNam |

asti_asmin_svapna-saMdarze cit.vyoma-eka-svarUpiNi ||153|12||

 

कः अयं पदार्थ-संघातः – What is this collection of things? किं नाम एतस्य कारणम् – What exactly is its cause? अस्त्य्अस्मिन्स्वप्न-संदर्ज़े – It is in this dream-appearance – sam-darza, together-seeing चिद्-व्योम-एक-स्वरूपिणि – whose nature is one consciousness-space. x153-13-

 

**vlm.13. What are these multitudes of things, and is the cause of all these; it is all but the phenomena of a dream, appearing in the vacuity of the Intellect.

**sv.13 ... what is the cause of this world, what is it, and who is aware of it? Surely the one infinite consciousness alone exists.

 

What is this huge collection of things?

What exactly is its cause?

What is this dream-appearance whose nature is one consciousness-space?

x153-13-

 

 

 

 

y7153.014

 

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।

चिन्मात्रनभं एवैते कचन्त्यात्मन्यवस्थितम् ॥१५३।१४॥

द्यौः क्षमा वायुर्_आकाशम्_पर्वताः सरितो_दिशः ।

चिन्मात्र-नभम्_एव_एते कचन्ति_आत्मनि_अवस्थितम् ॥१५३।१४॥

dyauH kSamA vAyur_AkAzam_parvatAH sarito_dizaH |

cinmAtra-nabham_eva_ete kacanti_Atmani_avasthitam ||153|14||  

 

द्यौः – The heavens, - the Day, क्षमा – the patient Earth वायुर् – Air आकाशम् – Space

पर्वताः – mountains सरितह् – rivers दिशः – the directions चिन्-मात्र=नभं एव एते – these are just Chit-measured=Sky कचन्ति आत्मनि अवस्थितम् – projecting into the Self, and settling-down. x153-14-

 

**vlm.14. The earth and heaven, the air and the sky, the hills and rivers, and all the sides of firmament; are all but pictures of the Divine mind, represented in empty air.

**sv.14 The firmament, earth, air, space, mountains, rivers and the directions are all but the same indivisible (space-like) consciousness.

 

The heavens and the patient Earth,

Air, Space, mountains, rivers,

the ten directions—

these are all only consciousness-measured=space

projecting in the Self,

and settling-down.

x153-14-

 

 

 

```y7153.015

 

ciccandrikAcaturdikkamavabhAsaM tanoti yat |

tadidaM jagadAbhAti citramapratighAtma khe ||153|15||

cit.candrikA-catur.dikkam_avabhAsam_tanoti yat |

tat_idam_jagat_AbhAti citram_a.pratigha-Atma khe ||153|15||

 

cit.candrikA-catur.dikkam ## The moon of Consciousness in the four directions ##

avabhAsam_tanoti yat ## which spreads its splendor: ##

tat_idam_jagat_AbhAti ## that illumines this world ##

citram_a.pratigha-Atma khe ## x x153-15- ##

 

**vlm.15. It is the moonlight of the Intellect, which spreads its beams all round the ample space of vacuum; and it is this which shines as the world, which is an ineffaceable facsimile or cartography of the supreme Intellect in the air.

**sv.15 They exist as notions in that consciousness. As such, there is no division or contradiction in it.

 

ciccandrikAcaturdikkamavabhAsaM tanoti yat |

tadidaM jagadAbhAti citramapratighAtma khe ||153|15||

 

ciccandrikAcaturdikkamavabhAsaM tanoti yat |

tadidaM jagadAbhAti citramapratighAtma khe ||153|15||

cic.candrikA-catur.dikkam_avabhAsam_tanoti yat |

tat_idam_jagat_AbhAti citram_a.pratigha-Atma khe ||153|15||

cic.candrikA-catur.dikkam_avabhAsam_tanoti yat | tat_idam_jagat_AbhAti citram_a.pratigha-Atma khe ||153|15||

#

 

 

 

 

`y7153.016

 

नेमेऽद्रयो न चेयं भूर्नेदं खं नायमप्यहम् ।

चिन्मात्रव्योमकचनमिदमाभाति केवलम् ॥१६॥

न इमे_अद्रयो_न च_इयम्_भूः_न_इदम्_खम्_न_अयम्_अपि_अहम् ।

चिन्मात्र-व्योम-कचनम्_इदम्_आभाति केवलम् ॥१५३।१६॥

na ime_adrayo_na ca_iyam_bhUH_na_idam_kham_na_ayam_api_aham |

cinmAtra-vyoma-kacanam_idam_AbhAti kevalam ||153|16||

 

न इमे_अद्रयः – These mountains are not; न च इयं भूः – nor is this Earth. न इदं खम् – This (personal) Kha Space is not; न अयम्_अप्य्_अहम् – nor even this "I". चिन्मात्र-व्योम-कचनम् – It is a projection in a sky of measured consciousness. इदम्_आभाति केवलम् – This projects everything. x153-16-

 

**vlm.16. Neither is this earth nor sky, nor are these hills and dales really in existence; nor am I anything at all; it is only the reflexion of the supreme Mind in empty air.

**sv.16 These are not mountains, nor is this the earth nor space. This is not 'I' either. All these are mere appearances that arise in pure consciousness.

 

These mountains are not; न च इयं भूः – nor is this Earth. न इदं खम् – This (personal) Kha Space is not; न अयम्_अप्य्_अहम् – nor even this "I". चिन्मात्र-व्योम-कचनम् – It is a projection in a sky of measured consciousness. इदम्_आभाति केवलम् – This projects everything. x153-16-

 

 

 

`y7153.017

 

पदार्थजातस्यास्य स्यात्किं नाम बत कारणम् ।

पिण्डग्रहे हेतुना तु विना कोऽप्यर्थसंभवः ॥१५३।१७॥

पदार्थ-जातस्य_अस्य स्यात्_किम्_नाम बत कारणम् ।

पिण्ड-ग्रहे हेतुना तु विना को_अप्य्_अर्थ-संभवः ॥१५३।१७॥

padArtha-jAtasya_asya syAt_kim_nAma bata kAraNam |

piNDa-grahe hetunA tu vinA ko_apy_artha-saMbhavaH ||153|17||

 

पदार्थ-जातस्य_अस्य –  Of this collection of things  स्यात् किं नाम बत कारणम् –  whatever exactly would be the cause  पिण्ड-ग्रहे –  when the body-lump  हेतुना तु विना –  is thus without a cause  कः_अप्य्_अर्थ-संभवः –  what then is the origin of things? x153-17- 

 

**vlm.153.17. What may be the cause of aggregation of solid bodies, when there is no material cause for the causation of material bodies in the beginning.

**sv.17 What is the cause for the appearance of this body, as nothing can arise without a cause? If it is said that it is delusion, then what is the cause for this delusion?

 

padArthajAtasyAsya syAtkiM nAma bata kAraNam |

piNDagrahe hetunA tu vinA ko'pyarthasaMbhavaH ||153|17||

पदार्थ-जातस्य_अस्य स्यात्_किम्_नाम बत कारणम् । पिण्ड-ग्रहे हेतुना तु विना को_अप्य्_अर्थ-संभवः ॥१५३।१७॥

पदार्थ-जातस्य_अस्य –  Of this collection of things  स्यात् किं नाम बत कारणम् –  whatever exactly would be the cause  पिण्ड-ग्रहे –  when the body-lump  हेतुना तु विना –  is thus without a cause  कः_अप्य्_अर्थ-संभवः –  what then is the origin of things? x153-17- 

 

 

 

 

 

 

`y7153.018

 

भ्रान्तिमात्रमिदं चेत्स्याद्भ्रान्तेः किं नाम कारणम् ।

द्रष्टा मन्ता च को भ्रान्तेः कारणं वा क्व कीद्ऱ्ज़म् ॥१५३।१८॥

भ्रान्ति-मात्रम्_इदम्_चेत्_स्यात्_भ्रान्तेः किम्_नाम कारणम् ।

द्रष्टा मन्ता च को भ्रान्तेः कारणम्_वा क्व कीदृशम् ॥१५३।१८॥

bhrAnti-mAtram_idam_cet_syAt_bhrAnteH kim_nAma kAraNam |

draSTA mantA ca ko bhrAnteH kAraNam_vA kva kIdRzam ||153|18||

 

भ्रान्ति-मात्रम्इदं चेत्स्याद् – If this be only made of delusion, भ्रान्तेः किं नाम कारणम् – just what is the cause of the delusion? द्रष्टा मन्ता च कः – and who is the see/knower and thinker? भ्रान्तेः कारणं वा क्व कीद्ऱ्ज़म् – or where is the cause, what is it? x153.18-

 

**sv.18 Who is it that sees this delusion and who thinks about it?

**vlm.18. The conception of matter and material bodies, is a fallacy only; but what can be the cause of this error, but delusion of the sight and mind.

 

If this is only delusion, what is the cause of delusion?

Who sees and knows and thinks.about it?

Where is the cause, what is it?

x153-18-

 

 

 

 

````y7153.019

 

यस्याहमवसं संविन्मात्रकं ह्ऱ्दयौजसि ।

असौ मया सह गतः किलाज़ेषेण भस्मसात् ॥१५३।१९॥

यस्य_अहम्_अवसम्_संविन्-मात्रकम्_हृदय-ओजसि ।

असौ मया सह गतः किल_अशेषेण भस्मसात् ॥१५३।१९॥

yasya_aham_avasam_saMvin-mAtrakam_hRdaya-ojasi |

asau mayA saha gataH kila_azeSeNa bhasmasAt ||153|19||

 

यस्य अहम्अवसम् – He in whom I dwelt संविन्-मात्रकं ह्ऱ्दय-ओजसि – as a measure of awareness in his Heart-energy, असौ मया सह गतः – he together with me किल अज़ेषेण भस्मसात् – o we were nothing but ashes! x153-19-

 

**vlm.19. The person in the pith of whose heart, I remained in the manner of his consciousness; was burnt down to ashes together with myself.

**sv.19 He in whose heart I lived as the experiencer, and I together have been reduced to ashes.

 

yasyAhamavasaM saMvinmAtrakaM hRdayaujasi |

asau mayA saha gataH kilAzeSeNa bhasmasAt ||153|19||

यस्य_अहम्_अवसम्_संविन्-मात्रकम्_हृदय-ओजसि । असौ मया सह गतः किल_अशेषेण भस्मसात् ॥१५३।१९॥

यस्य अहम्अवसम् – He in whom I dwelt संविन्-मात्रकं ह्ऱ्दय-ओजसि – as a measure of awareness in his Heart-energy, असौ मया सह गतः – he together with me किल अज़ेषेण भस्मसात् – o we were nothing but ashes! x153-19-

 

 

 

````y7153.020

 

tasmAdidamanAdyantaM cidAbhAmAtramambaram |

akartRkarmakaraNaM rUpaM cidghanamakramam ||153|20||

tasmAd_idam_anAdyantam_cid.AbhA-mAtram_ambaram |

a=kartR-karma-karaNam_rUpam_cid.ghanam_akramam ||153|20||

 

tasmAd_idam_anAdyantam_cid.AbhA-mAtram_ambaram ## x ##

a=kartR-karma-karaNam_rUpam_cid.ghanam_akramam ## x -20- ##

 

**vlm.20. Therefore this vacuum which is without its beginning and end, is full with the reflexion of the Divine Intellect; and there is no efficient or instrumental or material cause of creation, except its being a shadow of the substance of the Divine Mind

**sv.20 Therefore I exist in pure consciousness which is devoid of action, the doer and the instruments.

 

tasmAdidamanAdyantaM cidAbhAmAtramambaram |

akartRkarmakaraNaM rUpaM cidghanamakramam ||153|20||

 

tasmAdidamanAdyantaM cidAbhAmAtramambaram |

akartRkarmakaraNaM rUpaM cidghanamakramam ||153|20||

tasmAd_idam_anAdyantam_cid.AbhA-mAtram_ambaram |

a=kartR-karma-karaNam_rUpam_cid.ghanam_akramam ||153|20||

tasmAd_idam_anAdyantam_cid.AbhA-mAtram_ambaram | a=kartR-karma-karaNam_rUpam_cid.ghanam_akramam ||153|20||

#

 

 

 

 

 

 

````y7153.021

 

idaM cidvyomakacanaM ghaTAvaTapaTAdikam |

sphuTaM kuta ivAkAri ghaTAvaTapaTAdyataH ||153|21||

idaM cid.vyoma-kacanam_ghaTA-vaTa-paTa=Adikam |

sphuTam_kutas iva_AkAri ghaTA-vaTa-paTAt_yataH ||153|21||

 

idaM cid~vyoma-kacanaM – ## This consciousness~sky-projection ##

ghaTA-vaTa-paTAdikam – ## pot-banyan-cloth ##

sphuTaM kutaH iva AkAri – ## x ##

ghaTA-vaTa-paTAd_yataH – ## x ##

 

**vlm.21. All these pots and pictures, these prints and paints before us, are but the prints of the Divine Mind; nor can you ever get anything, without its mould therein.

**sv.21 What exists is not even the appearance of the infinite consciousness, but it is pure consciousness.

 

idaM cidvyomakacanaM ghaTAvaTapaTAdikam |

sphuTaM kuta ivAkAri ghaTAvaTapaTAdyataH ||153|21||

 

idaM cidvyomakacanaM ghaTAvaTapaTAdikam |

sphuTaM kuta ivAkAri ghaTAvaTapaTAdyataH ||153|21||

idaM cid.vyoma-kacanam_ghaTA-vaTa-paTa=Adikam |

sphuTam_kutas iva_AkAri ghaTA-vaTa-paTAt_yataH ||153|21||

idaM cid.vyoma-kacanam_ghaTA-vaTa-paTa=Adikam | sphuTam_kutas iva_AkAri ghaTA-vaTa-paTAt_yataH ||153|21||

#

 

x153.21-

 

 

 

 

````y7153.022

 

nApi cinmAtrakacanaM cinmAtraM vyoma kevalam |

tasya kiM kacanaM kIdRkkathaM kacati kiM nabhaH ||153|22||

na_api cinmAtra-kacanam_cinmAtram_vyoma kevalam |

tasya kim_kacanam_kIdRk_katham_kacati kim_nabhaH ||153|22||

 

na api cinmAtra-kacanam – ## x ##

cinmAtraM vyoma kevalam – ## x ##

tasya kiM kacanaM kIdRk – ## x ##

kathaM kacati kiM nabhaH – ## x ##

 

**vlm.153.22. But the Intellect too has no brightness of it, except its pure lucidity; for how can a mere void as vacuum have any light, except its transparency.

**sv.22 How can it become an appearance?

 

 

nApi cinmAtrakacanaM cinmAtraM vyoma kevalam |

tasya kiM kacanaM kIdRkkathaM kacati kiM nabhaH ||153|22||

 

nApi cinmAtrakacanaM cinmAtraM vyoma kevalam |

tasya kiM kacanaM kIdRkkathaM kacati kiM nabhaH ||153|22||

na_api cinmAtra-kacanam_cinmAtram_vyoma kevalam |

tasya kim_kacanam_kIdRk_katham_kacati kim_nabhaH ||153|22||

na_api cinmAtra-kacanam_cinmAtram_vyoma kevalam | tasya kim_kacanam_kIdRk_katham_kacati kim_nabhaH ||153|22||

#

 

 

 

 

````y7153.023

 

ayaM phenacidambhodheH kimasya kacanaM navam |

kacatsvabhAva evAyamanantazcidghanaH sthitaH ||153|23||

ayam_phena-cid-ambhodheH kim_asya kacanam_navam |

kacat_svabhAva eva_ayam_anantaH_cid.ghanaH sthitaH ||153|23||

 

ayam_phena-cid-ambhodheH kim_asya kacanam_navam ## x ##  

kacat_svabhAva eva_ayam_anantaH_cid.ghanaH sthitaH ## x ##  

 

**vlm.23. The Intellect is the pure Intelligence, of the extended entity of Brahma; which shows in itself the panoroma of the universe, what else are the visibles, and where is their view besides.

**sv.23-24-25 Who is the seer of this appearance?

 

ayaM phenacidambhodheH kimasya kacanaM navam |

kacatsvabhAva evAyamanantazcidghanaH sthitaH ||153|23||

 

ayaM phenacidambhodheH kimasya kacanaM navam |

kacatsvabhAva evAyamanantazcidghanaH sthitaH ||153|23||

ayam_phena-cid-ambhodheH kim_asya kacanam_navam |

kacat_svabhAva eva_ayam_anantaH_cid.ghanaH sthitaH ||153|23||

ayam_phena-cid-ambhodheH kim_asya kacanam_navam | kacat_svabhAva eva_ayam_anantaH_cid.ghanaH sthitaH ||153|23||

#

 

 

 

 

 

 

````y7153.024

 

चिन्मात्रकचनं शुद्धं ब्रह्म बृंहितचिद्घनम् ।

इदं जगदिवाभाति क्व दृश्यं द्रष्टृता कुतः ॥२४॥

चित्.मात्र-कचनम्_शुद्धम्_ब्रह्म बृंहित-चित्.घनम् ।

इदम्_जगत्_इव_आभाति क्व दृश्यम्_द्रष्टृता कुतः ॥२४॥

cit.mAtra-kacanam_zuddham_brahma bRMhita-cit.ghanam |

idam_jagat_iva_AbhAti kva dRzyam_draSTRtA kutaH ||24||

 

cinmAtra-kacanaM zuddham – ## The pure projection of measured consciousness, ##

brahma bRMhita-cid~ghanam – ## the Brahman is immense condensing consciousness. ##

idaM jagad_iva AbhAti – ## It projects as this world. ##

kva dRzyaM draSTRtA kutaH – ## Where is the seen, whence the seer? x153-24- ##

 

jd#>bRh # bRMhita, #bRhita ~ thickened, #ghana; strengthened; (the Brahman) grown immense.

 

**AB. sarvaiva bRMhita-cidghanaM brahma ||

 

**vlm.24. There is but one Omnipresent soul, who is uncaused and uncausing, and without its beginning, middle and end; He is the essence of the three worlds and their contents. He is something as the universal intelligence, and shows all and everything in itself; (and reflects them in all partial intelligences according to their capacities).

**sv.23-24-25 Who is the seer of this appearance?

 

cinmAtrakacanaM zuddhaM brahma bRMhitacidghanam |

idaM jagadivAbhAti kva dRzyaM draSTRtA kutaH ||24||

चित्.मात्र-कचनम्_शुद्धम्_ब्रह्म बृंहित-चित्.घनम् । इदम्_जगत्_इव_आभाति क्व दृश्यम्_द्रष्टृता कुतः ॥२४॥

The pure projection of measured consciousness,

the Brahman, immense condensing consciousness, projects as this world.  What sees? what is seen?

x153-24-

 

 

 

````y7153.025

 

AdyantavarjitamameyamanAdimadhya=

 mekaM vibhuM vigatakAraNakAryasattvam |

sattAmayaM bhuvanazailadigantanAnA

 'nAnAtmakaM kimapi cetanameva sarvam ||153|25||

Adyanta-varjitam_ameyam_an-Adi.madhyam_

 ekam_vibhum_vigata-kAraNa-kAryasattvam |

sattA-mayaM bhuvana-zaila-diganta-nAnA

 'nAnAtmakaM kim~api cetanam_eva sarvam ||

 

Ady~anta-varjitam – ## x ##

ameyam – ## x ##

an~Adi-madhyam – ## x ##

ekaM vibhum – ## x ##

vigata-kAraNa-kArI-a.sattvam / -kArya-sattvam – ## x ##

sattA-mayam – ## x ##

bhuvana-zaila-diganta-nAnA – ## x ##

anAna-AtmakaM kim~api cetanam_eva sarvam – ## x ##

 

jd>#kR —>#kArin -mfn.- (Pa1n2. 5-2 , 72) doing , making , effecting , producing , acting, an actor _MBh.&c. (mostly ifc. S3Br. Mn. &c.).

 

**vlm.25. There is but one Omnipresent soul, who is uncaused and uncausing, and without its beginning, middle and end; He is the essence of the three worlds and their contents. He is something as the universal intelligence, and shows all and everything in itself; (and reflects them in all partial intelligences according to their capacities).

**sv.23-24-25 Who is the seer of this appearance?

 

AdyantavarjitamameyamanAdimadhyam

 ekaM vibhuM vigatakAraNakAryasattvam |

sattAmayaM bhuvanazailadigantanAnA

 'nAnAtmakaM kimapi cetanameva sarvam ||153|25||

AdyantavarjitamameyamanAdimadhyam

 ekaM vibhuM vigatakAraNakAryasattvam |

sattAmayaM bhuvanazailadigantanAnA

 'nAnAtmakaM kimapi cetanameva sarvam ||153|25||

 

153.025

 

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye nirvANa-prakaraNe uttarArdhe aviº zaº sarvaikAtmya-pratipAdanaM nAma tri-paJcAzad-adhika-zatatamaH sargaH ||7|153||

 

 

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++

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wn7154

 

aviº viº zaº yathA-bhUtArtha-varNanam |

catuH-paJcazad-adhika-zatatamaH sargaH ||7|154||

 

 

 

````y7154.001

 

**मुनिरुवाच ।

इति निर्णीय दृश्येऽस्मिन्स्थितोऽस्मि विगतज्वरः ।

वीतरागो निराशङ्को निर्वाणो निरहंकृतिः ॥१५४।१॥

**मुनिः_उवाच ।

इति निर्णीय दृश्ये_अस्मिन्_स्थितो_अस्मि विगत-ज्वरः ।

वीतरागो_निराशङ्को_निर्वाणो_निरहंकृतिः ॥१५४।१॥

**muniH_uvAca |

iti nirNIya dRzye_asmin_sthito_asmi vigata-jvaraH |

vItarAgo_nirAzaGko_nirvANo_nirahaMkRtiH ||154|1||

 

**मुनिर्_उवाच – The MUNI:

इति निर्णीय दृश्ये_अस्मिन् – Having so determined this perception, स्थितः अस्मि विगत-ज्वरः – my state is free from care, वीतरागः – free from passion, निराशङ्कः – free from anxiety,

निर्वाणो निरहंकृतिः – a Nirvâna without egoity. x154-1-

 

**vlm.1 The sage continued:—Having thus considered the vanity of the visibles, I remained free from my anxious cares about the world; and became passionless and fearless, and extinct in nirvANa, from insensibility of my egoism.

**sv.1 Thus, I continue to live in this objective world without any mental agitation, ...

 

**muniruvAca |

iti nirNIya dRzye'sminsthito'smi vigatajvaraH |

vItarAgo nirAzaGko nirvANo nirahaMkRtiH ||154|1||

**मुनिरुवाच । इति निर्णीय दृश्येऽस्मिन्स्थितोऽस्मि विगतज्वरः । वीतरागो निराशङ्को निर्वाणो निरहंकृतिः ॥१५४।१॥

**मुनिर्_उवाच – The MUNI:

इति निर्णीय दृश्ये_अस्मिन् – Having so determined this perception, स्थितः अस्मि विगत-ज्वरः – my state is free from care, वीतरागः – free from passion, निराशङ्कः – free from anxiety,

निर्वाणो निरहंकृतिः – a Nirvâna without egoity. x154-1-

 

 

 

 

````y7154.002

 

nirAdhAro nirAdheyo nirmAno nirupAzrayaH |

svabhAvasthaH svayaM zAntaH sargAtmA sarvathoditaH ||154|2||

nirAdhAro nirAdheyo nirmAno nirupAzrayaH |

svabhAva-sthaH svayaM zAntaH sargAtmA sarvatha-uditaH ||154|2||

 

nirAdhAraH – ## x ##

nirAdheyaH – ## x ##

nirmAnaH – ## x ##

nirupAzrayaH – ## x ##

svabhAva-sthaH svayaM zAntaH sargAtmA sarvatha-uditaH – ## x ##

 

**AB. nirmAno vigatAbhimataH ... ||

**vlm.154.2. I became supportless and unsupporting, and remained without my dependance upon any body; I was quite calm with my self-composure, and my soul was elevated and rested in heaven.

**sv.2 ... without support or dependence and without vanity.

 

 

nirAdhAro nirAdheyo nirmAno nirupAzrayaH |

svabhAvasthaH svayaM zAntaH sargAtmA sarvathoditaH ||154|2||

 

 

 

 

`y7154.003

 

यथाप्राप्तस्य कर्तास्मि न कर्तास्मि कदाचन ।

स्वयमेव हि यो व्योम कर्तृता तस्य कीदृशी ॥१५४।३॥

यथा-प्राप्तस्य कर्ता_अस्मि न कर्ता_अस्मि कदाचन ।

स्वयम्_एव हि यो व्योम कर्तृता तस्य कीदृशी ॥१५४।३॥ 

yathA-prAptasya kartA_asmi na kartA_asmi kadAcana |

svayam_eva hi yo vyoma kartRtA tasya kIdRzI ||154|3||  

 

yathA-prAptasya kartA asmi – ## I am a doer as-it-comes, ##

na kartA asmi kadAcana – ## so not a doer anywhen. ##

svayam_eva hi yaH vyoma – ## One who is just the spacious sky ##

kartRtA tasya kIdRzI – ## is what sort of doer of that? x154-3- ##

 

**vlm.3. I did as my duty called, and did nothing of my own accord; and remained as void and blank as vacuum, which is devoid of all action and motion.

**sv.3 I do what has to be done at the appropriate moment, but I do nothing. What happens happens.

 

yathAprAptasya kartAsmi na kartAsmi kadAcana |

svayameva hi yo vyoma kartRtA tasya kIdRzI ||154|3||

यथा-प्राप्तस्य कर्ता_अस्मि न कर्ता_अस्मि कदाचन । स्वयम्_एव हि यो व्योम कर्तृता तस्य कीदृशी ॥१५४।३॥ 

यथा-प्राप्तस्य कर्ता अस्मि – I am a doer as-it-comes, न कर्ता अस्मि कदाचन – so not a doer anywhen. स्वयम्_एव हि यः व्योम – One who is just the spacious sky कर्तृता तस्य कीदृशी – is what sort of doer of that? x154-3-

 

 

 

 

````y7154.004

 

द्यौः क्षमा वायुराकाज़ं पर्वताः सरितो दिज़ः ।

इत्येकात्मा नभः सर्वं भूतजालैकचिद्वपुः ॥१५४।४॥

द्यौः क्षमा वायुर्_आकाशम्_पर्वताः सरितो_दिशः ।

इति_एक.आत्मा नभः सर्वम्_भूत-जाल-एक-चिद्-वपुः ॥१५४।४॥

dyauH kSamA vAyur_AkAzam_parvatAH sarito_dizaH |

iti_eka.AtmA nabhaH sarvam_bhUta-jAla-eka-cid-vapuH ||154|4||

 

dyauH kSamA – ## The heavens, the Earth, ##

vAyur AkAzam – ## the wind, Space, ##

parvatAH sarito dizaH – ## mountains, rivers, the directions, ##

ity ekAtmA nabhaH sarvam – ## all such are the spacious sky of One Self, ##

bhUta-jAla=eka-cid~vapuH – ## being-net=one-consciousness~body. x154-4- ##

 

**sv.4 The sky, the earth, wind, etc., are but one self; all the elements are the body of consciousness.

**vlm.4. The earth and heaven, the sky and air, the mountains and rivers, and all that lies on all sides and the sides themselves, are not but shadow in the air, and all living bodies are no more than the embodied (died) Intellect or Intellectual.

 

dyauH kSamA vAyurAkAzaM parvatAH sarito dizaH |

ityekAtmA nabhaH sarvaM bhUtajAlaikacidvapuH ||154|4||

द्यौः क्षमा वायुर्_आकाशम्_पर्वताः सरितो_दिशः । इति_एक.आत्मा नभः सर्वम्_भूत-जाल-एक-चिद्-वपुः ॥१५४।४॥

द्यौः क्षमा – The heavens, the Earth, वायुर् आकाज़म् – the wind, Space, पर्वताः सरितो दिज़ः – mountains, rivers, the directions, इत्य् एकात्मा नभः सर्वम् – all such are the spacious sky of One Self, भूत-जाल=एक-चिद्ऽवपुः – being-net=one-consciousness~body. x154-4-

 

 

 

 

 

````y7154.005

 

zAmyAmi parinirvAmi sukhamAse ca kevalam |

na vidhipratiSedhau me na me bAhyaM na me'ntaram ||154|5||

zAmyAmi parinirvAmi sukham_Ase ca kevalam |

na vidhi-pratiSedhau me na me bAhyam_na me_antaram ||154|5||

 

zAmyAmi parinirvAmi sukham_Ase ca kevalam – ## x ##

na vidhi-pratiSedhau me – ## x ##

na me bAhyaM na me_'ntaram – ## there's no outside or in for me. x154-5- ##

 

**vlm.5. I am quiet and composed, and manage myself as well as I can; I am quite happy in myself; having no injunction nor prohibition to obey, nor to act an inner or outer part: (i. e. not having a double part to play, nor any duplicity in the heart).

**sv.5 I am at peace, free from injunctions and prohibitions, without even the division between inside and outside.

 

zAmyAmi parinirvAmi sukhamAse ca kevalam |

na vidhipratiSedhau me na me bAhyaM na me'ntaram ||154|5||

 

zAmyAmi parinirvAmi sukhamAse ca kevalam |

na vidhipratiSedhau me na me bAhyaM na me'ntaram ||154|5||

zAmyAmi parinirvAmi sukham_Ase ca kevalam |

na vidhi-pratiSedhau me na me bAhyam_na me_antaram ||154|5||

zAmyAmi parinirvAmi sukham_Ase ca kevalam | na vidhi-pratiSedhau me na me bAhyam_na me_antaram ||154|5||

#

 

-x4-5-

 

 

 

 

 

````y7154.006

 

iti me tiSThata iha yathAsaMsthAnasaMsthiteH |

adyAyaM tvamanuprAptaH kAkatAlIyavatpuraH ||154|6||

iti me tiSThata iha yathA.saMsthAna-saMsthiteH |

adya_ayam_tvam_anuprAptaH kAkatAlIyavat-puraH ||154|6||

 

iti me tiSThate iha – ## x ##

yathA-saMsthAna=saMsthiteH – ## x ##

adya ayaM tvam_anuprAptaH kAkatAlIyavat-puraH – ## x ##

 

**sv.6 As I have been living like this you approached me, by coincidence.

**vlm.6. Thus I resided here in my even temper, and the same tenor of my mind and actions; and it is by mere chance, that you have come to meet me here.

 

iti me tiSThata iha yathAsaMsthAnasaMsthiteH |

adyAyaM tvamanuprAptaH kAkatAlIyavatpuraH ||154|6||

 

iti me tiSThata iha yathAsaMsthAnasaMsthiteH |

adyAyaM tvamanuprAptaH kAkatAlIyavatpuraH ||154|6||

iti me tiSThata iha yathA.saMsthAna-saMsthiteH |

adya_ayam_tvam_anuprAptaH kAkatAlIyavat-puraH ||154|6||

iti me tiSThata iha yathA.saMsthAna-saMsthiteH | adya_ayam_tvam_anuprAptaH kAkatAlIyavat-puraH ||154|6||

 

x154-6-

 

 

 

 

````y7154.007

 

इति ते सर्वमाख्यातं यथा स्वप्नो यथा स्वयम् ।

यथा जगद्यथा च त्वं यथा द्ऱ्ज़्यमिदं तथा ॥१५४।७॥

iti te sarvam_AkhyAtam_yathA svapno yathA svayam |

yathA jagat_yathA ca tvam_yathA dRzyam_idam_tathA ||7||

 

iti te sarvam AkhyAtam – ## So I have told you about everything ##

yathA svapnaH – ## as dream ##

yathA svayam – ## as oneself ##

yathA jagad – ## as the world ##

yathA ca tvam – ## and as you. ##

yathA dRzyam – ## As percept/object ##

idaM tathA – ## this is thus. -7- ##

 

**vlm.7. Thus I have fully explained to thee about the nature of dream and my personal self; together with that of the phenomenal world and thyself.

**sv.7 Thus have I told you all about dreams, about us ...

 

iti te sarvamAkhyAtaM yathA svapno yathA svayam |

yathA jagadyathA ca tvaM yathA dRzyamidaM tathA ||154|7||

iti te sarvam_AkhyAtam_yathA svapno yathA svayam |

yathA jagat_yathA ca tvam_yathA dRzyam_idam_tathA ||7||

इति ते सर्वम् आख्यातम् – So I have told you about everything

यथा स्वप्नः – as dream

यथा स्वयम् – as oneself

यथा जगद् – as the world

यथा च त्वम् – and as you.

यथा द्ऱ्ज़्यम् – As percept/object

इदं तथा – this is thus. -7-

 

 

 

 

````y7154.008

 

tvaM ca yAdRgdRzyamidaM yathA dRzyamidaM puraH |

yathA bhAvA yathA brahma yathemA janatA puraH ||154|8||

tvam_ca yAdRg-dRzyam_idam_yathA dRzyam_idam_puraH |

yathA bhAvA yathA brahma yatha imA janatA puraH ||8||

 

tvaM ca yAdRg-dRzyam idaM - x

yathA dRzyam idaM puraH - x

yathA bhAvA - x

yathA brahma - x

yatha imA janatA puraH – x

 

**sv.8... and about this creation.

**vlm.8. Hence thou hast well understood, what is this visible world that lies before thee; as also what these beings and these people are, and what Brahma is after all.

 

tvaM ca yAdRgdRzyamidaM yathA dRzyamidaM puraH |

yathA bhAvA yathA brahma yathemA janatA puraH ||154|8||

 

tvaM ca yAdRgdRzyamidaM yathA dRzyamidaM puraH |

yathA bhAvA yathA brahma yathemA janatA puraH ||154|8||

tvam_ca yAdRg-dRzyam_idam_yathA dRzyam_idam_puraH |

yathA bhAvA yathA brahma yatha imA janatA puraH ||8||

tvam_ca yAdRg-dRzyam_idam_yathA dRzyam_idam_puraH | yathA bhAvA yathA brahma yatha imA janatA puraH ||8||

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````y7154.009

 

etadbuddhvA bhavAJchAnto mithyA lubdhaka lubdhaka |

zAntaivaivamiyaM sattA cinmAtravyomarUpiNI ||154|9||

etat_buddhvA bhavAn_zAnto mithyA lubdhaka lubdhaka |

zAntA eva evam_iyaM sattA cinmAtra-vyoma-rUpiNI ||154|9||

 

etad_buddhvA bhavAn zAnto mithyA – ## x ##

lubdhaka lubdhaka – ## o Huntsman, Huntsman, ##

zAntA eva evam_iyaM sattA cinmAtra-vyoma-rUpiNI – ## x ##

 

jd>#lubh —>#lubdhaka –m.- a hunter _MBh.&c • the star Sirius (so called because *ziva शिव in the form of a hunter shot an arrow [represented by the three stars in the belt of Orion] at *brahmA ब्रह्मा transformed into a deer and pursuing his own daughter metamorphosed into a doe ; cf. मृग-व्याध).

 

**sv.9 Knowing this, be at peace. NirvAna will arise by itself, or nothing may happen.

**vlm.9. Now knowing these things, O thou huntsman, to be mere false, must now have your peace of mind, with the conviction that, all this is the representation of the Intellect in empty air. Yea, it is this that is dimly seen in these, and naught besides.

 

etadbuddhvA bhavAJchAnto mithyA lubdhaka lubdhaka |

zAntaivaivamiyaM sattA cinmAtravyomarUpiNI ||154|9||

etadbuddhvA bhavAJchAnto mithyA lubdhaka lubdhaka | zAntaivaivamiyaM sattA cinmAtravyomarUpiNI ||154|9||

 

 

 

 

 

````y7154.010

 

**lubdhaka uvAca |

evaM cettadahaM tvaM ca sarve vA vibudhAdayaH |

sarva eva mithaH svapnapuruSAH sadasanmayAH ||154|10||

**lubdhaka uvAca |

evaM cet_tad_ahaM tvaM ca sarve vA vibudha-AdayaH |

sarva eva mithaH svapna-puruSAH sad-asan=mayAH ||154|10||

 

**lubdhaka uvAca – ## The HUNTSMAN: ##

evaM cet_tad_ahaM tvaM ca sarve vA vibudha-AdayaH – ## x ##

sarva eva mithaH svapna-puruSAH sad-asan=mayAH – ## x ##

 

**vlm.10. The hunts-man rejoined:—If so it be then both me and thee and the gods even, you say to be nullity; and that all of these are but the phantoms of a dream, and that all men are no men, and all existence as non existence (sadasat).

**sv.10 THE HUNTER said:

 

**lubdhaka uvAca |

evaM cettadahaM tvaM ca sarve vA vibudhAdayaH |

sarva eva mithaH svapnapuruSAH sadasanmayAH ||154|10||

**lubdhaka uvAca | evaM cettadahaM tvaM ca sarve vA vibudhAdayaH | sarva eva mithaH svapnapuruSAH sadasanmayAH ||154|10||

 

 

 

`y7154.011

 

सर्व एव मिथः स्वप्नपुरुषाः सदसन्मयाः ।

**मुनिर् उवाच ।

एवमेतदिदं सर्वमन्योन्यं स्वप्नवत्स्थितम् ॥१५४।११॥

सर्वः एव मिथः स्वप्न-पुरुषाः सत्.असत्-मयाः ।

**मुनिर्_उवाच ।

एवम्_एतत्_इदम्_सर्वम्_अन्योन्यम्_स्वप्नवत्_स्थितम् ॥१५४।११॥

sarvaH eva mithaH svapna-puruSAH sat.asat-mayAH |

**munir_uvAca |

evam_etat_idam_sarvam_anyonyam_svapnavat_sthitam ||154|11||

 

सर्व एव मिथः – It is all false स्वप्न-पुरुषाः – Dream-Persons सद्-असन्-मयाः – Such-unSuch=constructs – the NotSo made to seem So. मुनिर् उवाच – The Muni: एवम् एतद् इदं सर्वम् – So this and that and everything अन्योन्यं स्वप्नवत् स्थितम् – is situate--exists as a mutual dream. –x4-11-

 

**sv.11 In that case, we shall all become unreal!

**vlm.11. The sage replied: It is verily so, and all and every one of us is situated as the spectre of a dream to one another, and as phasma in the cosmorama of the world.

 

sarva eva mithaH svapnapuruSAH sadasanmayAH |

**munir uvAca | evametadidaM sarvamanyonyaM svapnavatsthitam ||154|11||

सर्वः एव मिथः स्वप्न-पुरुषाः सत्.असत्-मयाः ।

**मुनिर्_उवाच ।

एवम्_एतत्_इदम्_सर्वम्_अन्योन्यम्_स्वप्नवत्_स्थितम् ॥१५४।११॥

सर्व एव मिथः – It is all false स्वप्न-पुरुषाः – Dream-Persons सद्-असन्-मयाः – Such-unSuch=constructs – the NotSo made to seem So. मुनिर् उवाच – The Muni: एवम् एतद् इदं सर्वम् – So this and that and everything अन्योन्यं स्वप्नवत् स्थितम् – is situate--exists as a mutual dream. –x4-11-

 

 

 

 

 

````y7154.012

 

anyonyamAtmani tathA sadasaccAnubhUyate |

dRzyaM yena yathA buddhaM tathA tenAnubhUyate ||154|12||

anyonyam_Atmani tathA sat_asat_ca_anubhUyate |

dRzyam_yena yathA buddham_tathA tena anubhUyate ||12||

 

anyonyam Atmani tathA – ## x ##

sad asac ca anubhUyate – ## x ##

dRzyaM yena yathA buddham – ## x ##

tathA tena anubhUyate – ## x ##

 

**vlm.12. These spectres appear in forms, according to one's conception of them; and the only One appears as many, like the rays of light. All these radiations cannot be wholly true or untrue, nor a mixture of both of them.

**sv.12-13 THE SAGE continued: True, all these beings are real to one another. To the extent they perceive one another they experience one another.

 

anyonyamAtmani tathA sadasaccAnubhUyate |

dRzyaM yena yathA buddhaM tathA tenAnubhUyate ||154|12||

 

anyonyamAtmani tathA sadasaccAnubhUyate |

dRzyaM yena yathA buddhaM tathA tenAnubhUyate ||154|12||

anyonyam_Atmani tathA sat_asat_ca_anubhUyate |

dRzyam_yena yathA buddham_tathA tena anubhUyate ||12||

anyonyam_Atmani tathA sat_asat_ca_anubhUyate | dRzyam_yena yathA buddham_tathA tena anubhUyate ||12||

#

 

 

 

 

 

 

````y7154.013

 

nAnaikaM vastvato'nekaM na sannAsanna madhyagam |

jAgrati svapnanagaramiva vedanamAtrakam ||154|13||

nAnA_ekam_vastu_ato_anekam_na san_na_asan_na madhya-gam |

jAgrati svapna-nagaram_iva vedana-mAtrakam ||154|13||

 

nAnA_ekam_vastu_atas_an.ekam ## x ##

na san_na_asan_na madhya-gam ## x ##

jAgrati svapna-nagaram_iva vedana-mAtrakam ## x -13- ##  

 

**vlm.13. The visionary city of the world that appears in our waking state, is but a waking dream or an apparition of our minds, and appears as the prospect of a distant city before us, that we never saw before.

**sv.12-13 THE SAGE continued: True, all these beings are real to one another. To the extent they perceive one another they experience one another.

 

nAnaikaM vastvato'nekaM na sannAsanna madhyagam |

jAgrati svapnanagaramiva vedanamAtrakam ||154|13||

 

nAnaikaM vastvato'nekaM na sannAsanna madhyagam |

jAgrati svapnanagaramiva vedanamAtrakam ||154|13||

nAnA_ekam_vastu_ato_anekam_na san_na_asan_na madhya-gam |

jAgrati svapna-nagaram_iva vedana-mAtrakam ||154|13||

nAnA_ekam_vastu_ato_anekam_na san_na_asan_na madhya-gam | jAgrati svapna-nagaram_iva vedana-mAtrakam ||154|13||

#

 

x154-13-

 

 

 

 

````y7154.014

 

adRSTapUrvadUrasthadRzyamAnapuropamam |

iti te sarvamAkhyAtaM bodhito'si nirantaram ||154|14||

adRSTa-pUrva-dUra.stha-dRzyamAna-pura=upamam |

iti te sarvam_AkhyAtam_bodhito_asi nirantaram ||154|14||

 

adRSTa-pUrva-dUrastha-dRzyamAna-pura=upamam – ## x ##

iti te sarvam_AkhyAtam – ## x ##

bodhito_'si nirantaram – ## x ##

 

**vlm.154.14. I have fully explained all this to you already, and you have been enlightened in the subject to no end; now you have grown wise and well known all and everything; do therefore as you may like best for you.

**sv.14-15 You have heard all this,...

 

adRSTapUrvadUrasthadRzyamAnapuropamam |

iti te sarvamAkhyAtaM bodhito'si nirantaram |154||14||

adRSTapUrvadUrasthadRzyamAnapuropamam | iti te sarvamAkhyAtaM bodhito'si nirantaram |154||14||

 

 

 

 

````y7154.015

 

svayaM prAjJo'si jAnAsi yathecchasi tathA kuru |

evaM prabodhitasyApi tava vyAdha mate matiH ||154|15||

svayam_prAjJo_asi jAnAsi yathA_icchasi tathA kuru |

evam_prabodhitasya_api tava vyAdha mate matiH ||154|15||

 

svayaM prAjJaH asi jAnAsi yathA icchasi tathA kuru – ## x ##

evaM prabodhitasya api tava vyAdha mate matiH – ## x ##

 

**vlm.l5. Though thus awakened and enlightened by me, your reprobate mind is not yet turned to reason, nor found its rest either in transcendental wisdom, or in the transcendent state of the most high.

**sv.14-15 You have heard all this,...

 

svayaM prAjJo'si jAnAsi yathecchasi tathA kuru |

evaM prabodhitasyApi tava vyAdha mate matiH ||154|15||

 

svayaM prAjJo'si jAnAsi yathecchasi tathA kuru |

evaM prabodhitasyApi tava vyAdha mate matiH ||154|15||

svayam_prAjJo_asi jAnAsi yathA_icchasi tathA kuru |

evam_prabodhitasya_api tava vyAdha mate matiH ||154|15||

svayam_prAjJo_asi jAnAsi yathA_icchasi tathA kuru | evam_prabodhitasya_api tava vyAdha mate matiH ||154|15||

#

 

 

 

 

 

 

````y7154.016

 

kSaNaM prabodhavizrAntA na vizrAntA pare pade |

nAbhyAsena vinA bodha eSa yAti manohRdi ||154|16||

kSaNam_prabodha-vizrAntA na vizrAntA pare pade |

na_abhyAsena vinA bodha eSa yAti manohRdi ||154|16||

 

kSaNaM prabodha-vizrAntA na vizrAntA pare pade – ## x ##

na abhyAsena vinA bodha eSa yAti manohRdi – ## x ##

 

**vlm.16. Without assuetude you cannot concentrate your vagrant mind into your heart; nor can you without the practice of constant reflexion attain the acme of wisdom.

**sv.16... but you do not rest in the truth.

 

kSaNaM prabodhavizrAntA na vizrAntA pare pade |

nAbhyAsena vinA bodha eSa yAti manohRdi ||154|16||

 

kSaNaM prabodhavizrAntA na vizrAntA pare pade |

nAbhyAsena vinA bodha eSa yAti manohRdi ||154|16||

kSaNam_prabodha-vizrAntA na vizrAntA pare pade |

na_abhyAsena vinA bodha eSa yAti manohRdi ||154|16||

kSaNam_prabodha-vizrAntA na vizrAntA pare pade | na_abhyAsena vinA bodha eSa yAti manohRdi ||154|16||

#

 

 

 

 

 

`y7154.017

 

परां परिणतिं प्राज्ञ दारुणीवाम्बुधारिणे ।

अभ्यासाद्बोधविश्रान्तौ गुरुशास्त्रैकसेवनात् ।

द्वैताद्वैतदृशोः शान्त्या निर्वाणं चित्तमुच्यते ॥१५४।१७॥

द्वैताद्वैतदृशोः शान्त्या निर्वाणं चित्तमुच्यते ॥१५४।१७॥

पराम्_परिणतिम्_प्राज्ञ दारुणी_इव अम्बु-धारिणे ।

अभ्यासात्_बोध-विश्रान्तौ गुरु-शास्त्र-एक-सेवनात् ।

द्वैत-अद्वैत-दृशोः शान्त्या निर्वाणम्_चित्तम्_उच्यते ॥१५४।१७॥

parAm_pariNatim_prAjJa dAruNI_iva ambu-dhAriNe |

abhyAsAt_bodha-vizrAntau guru-zAstra-eka-sevanAt |

dvaita-advaita-dRzoH zAntyA nirvANam_cittam_ucyate ||154|17||

 

पराम् परिणतिम्  Perfect maturity,  प्राज्ञ  o wise one,  दारुणी_इव_अम्बु-धारिणे –  is like wood being borne by water  अभ्यासात्  from practice  बोध-विश्रान्तौ  reposed in realization  गुरु-शास्त्र-एक-सेवनात् –  from the teacher, the text, from single-minded srvice 

द्वैत-अद्वैत-दृशोः शान्त्या –  with appeasement of the dual and nondual 

निर्वाणं चित्तम्_उच्यते –  the affective mind is said to be "Nirvâna". x154-17- 

 

jd>#nam —>#parinam —>#pariNati -f.- bending, bowing; change, transformation, natural development; ripeness, maturity; mature or old age; result, consequence, issue, end, termination (ibc. finally, at last; #zravaNa-pariNatiM-gam, to come at last to a person's ears; #pariNatiM-yA, to attain one's final aim); fulfilment (of a promise).

 

**vlm.17. It is impossible to attain the summit of perfection, without your habitual observance of wisdom; as it is incapable for a block of wood to contain any water in it, unless it is scooped out in the form of a wooden vessel.

**sv.17 17-18 Only by constant practice does this truth become fully established.

 

parAM pariNatiM prAjJa dAruNIvAmbudhAriNe |

abhyAsAdbodhavizrAntau guruzAstraikasevanAt |

dvaitAdvaitadRzoH zAntyA nirvANaM cittamucyate ||154|17||

पराम्_परिणतिम्_प्राज्ञ दारुणी_इव अम्बु-धारिणे । अभ्यासात्_बोध-विश्रान्तौ गुरु-शास्त्र-एक-सेवनात् । द्वैत-अद्वैत-दृशोः शान्त्या निर्वाणम्_चित्तम्_उच्यते ॥१५४।१७॥

पराम् परिणतिम्  Perfect maturity,  प्राज्ञ  o wise one,  दारुणी_इव_अम्बु-धारिणे –  is like wood being borne by water  अभ्यासात्  from practice  बोध-विश्रान्तौ  reposed in realization  गुरु-शास्त्र-एक-सेवनात् –  from the teacher, the text, from single-minded srvice 

द्वैत-अद्वैत-दृशोः शान्त्या –  with appeasement of the dual and nondual 

निर्वाणं चित्तम्_उच्यते –  the affective mind is said to be "Nirvâna". x154-17- 

````y7154.018

 

nirmAnamohA jitasaGga-doSA

 adhyAtmanityA vinivRttakAmAH |

dvandvairvimuktAH sukhaduHkhasaMjJai=

 rgacchantyamUDhAH padamavyayaM tat ||154|18||

nirmAna-mohAH jita-saGga-doSAH

 adhyAtma-nityAH vinivRtta-kAmAH |

dvandvaiH_vimuktAH sukha-duHkha-saMjJaiH

 gacchanti_a.mUDhAH padam_avyayam_tat ||154|18||

 

nirmAna-mohA jita-saGga-doSAH – ## x ##

adhyAtma-nityAH – ## x ##

vinivRtta-kAmAH – ## x ##

dvandvair_vimuktAH – ## x ##

sukha-duHkha-saMjJaiH – ## x ##

gacchanti_a.mUDhAH padam_avyayam_tat – ## undeluded they go to that changeless state. x154-18- ##

 

**vlm.17. Habitual reliance in sapience and constant attendance to the precepts of the sástras and preceptors, tend to the removal of the mind's suspense between unity and duality (i. e. between god and the world), and set the mind to its ultimate bliss of nirvANa-anaesthesia in quietism. Insensibility of one's worth and state and inertness to all worldly affections, refraining from the evils of bad associations, and abstaining from all earthly desires and cravings of the heart. These joined with one's deliverance from the fetters of dualities, and enfrachisement from all pleasurable and painful associations, are the surest means that lead the learned to the state of unalterable bliss-nirvANa (which is ever attendant on the Deity).

**sv.17 17-18 Only by constant practice does this truth become fully established.

 

nirmAnamohA jitasaGga-doSA

 adhyAtmanityA vinivRttakAmAH |

dvandvairvimuktAH sukhaduHkhasaMjJai=

 rgacchantyamUDhAH padamavyayaM tat ||154|18||

nirmAnamohA jitasaGga-doSA

 adhyAtmanityA vinivRttakAmAH |

dvandvairvimuktAH sukhaduHkhasaMjJai=

 rgacchantyamUDhAH padamavyayaM tat ||154|18||

 

 

 

ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye nirvANa-prakaraNe uttarArdhe aviº viº zaº yathA-bhUtArtha-varNanaM nAma catuH-paJcazad-adhika-zatatamaH sargaH ||7.154||

 

 

oॐm

 

 

 

 

TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

 

http://www.learnsanskrit.org/tools/sanscript.php

 

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

3. The right-hand menu will be preset to Devanagari. Just click in the right-hand frame, and the DN text will magically appear.

4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

 

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

 

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

 

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

 

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp - .

 

http://webapps.uni-koeln.de/tamil/ - the old format, in HK only; entries easily copied.

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/ - with some DN – entries more difficult to copy.

 

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use "s" for both <z> and <S>, and "n" for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in " aH" terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by "ahankar", checking the "Words beginning with" box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

 

http://dsal.uchicago.edu/dictionaries/apte/index.html

 

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the pound-sign:

Search: zabda.

 

 

 

 

 

 

saMtoSaH paramo lAbhaH sat-saGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||19||

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

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

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This link will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a "tree" of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

Recent updates of cantos can also be found at www.yoga-vasishtha.org (under construction).

 

Your NOTES AND COMMENTS are very welcome at das....@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, "y7xxx". Collaborators are always invited.

 

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To find this Canto/sarga in YVFiles go to —> y7 —> y7xxx. Open Office copies are available in the Open Office subfolder.

 

A tool to convert transliterations to DN and other Indic scripts is at

http://learnsanskrit.org/tools/sanscript

 

Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

 

oॐm

 

 

 

 

y7153-y7154.3SP24-25.z25,18 Canto 7.153: xxx

 

v.13::SP24- mn 1200h – 64p - -1p +16/+7 C° -2/-2 – coldwave 2 

 

v.13::SP24- mn 1200h – 64p - -1p +16/+7 C° -2/-2 – coldwave 2 

v.12::SP25-tu- 65pp – 104KB 1p/22K 22/15C° 40% av. +4/+6= shwr v.120924-mn- 64pp – 82KB 36p/43K 16/11C° 59% av. -2/+2= mix

v.11::1101 – 28 pp. - 39KB 11p/13K v.111101 – 17 pp. - 26KB 8p/1K v.111101 – 25 + xx zl. - 09 + xx pp. - 25KB =3+?p/

v.10::0505 - 6 pp. —setup, compTrans — 2p/

v.071010 - 4 pp. — 4p/