fm7057 3.ap10 ahamkAra."I"dentity .z33

[jivadas]

 

fm7057 3.ap10 ahamkAra."I"dentity .z33

https://www.dropbox.com/s/ykc25u73in3va8s/fm7057%203.ap10%20ahamkAra.I-dentity%20.z33.docx?dl=0

 

 

oॐm

 

 

Whether one is a knower of the truth or ignorant of it, without the egosense the body cannot exist. That which needs to be sustained cannot exist without a support. But there is a vital difference which I shall presently explain to you.

 

 

 

ahamkAra."I"dentity

 

rAma said—

 

01|o/

त्वाम् अप्य्_उदित-निर्वाणम् अहम्.कार-पिशाचक: ।

tvAm api_udita-nirvANam ahamkAra-pizAcaka: |

बाधते किम् इति बृउहि मुने संदेह-शान्तये ॥७।५७।१॥

bAdhate kim iti bRuhi mune saMdeha-zAntaye ||7|57|1||

.

how does the imp of "I"dentity trouble even you

arisen to nirvANa

?

tell me that, muni, to quiet my doubt

.

tvAm api_udita-nirvANam ahamkAra-pizAcaka: |

bAdhate kim iti bRuhi mune saMdeha-zAntaye |

 

vasiShTha said—

 

02|o/

अहम्भावम् विना देह-स्थितिस्_तज्ज्ञ~अज्ञनयोर्_इह ।

ahambhAvam vinA deha-sthiti:_tat~jJa~ajJanayo:_iha |

आधेयस्य निराधारा न संस्था इह उपपद्यते ॥२॥

Adheyasya nirAdhArA na saMsthA_iha_upapadyate ||02||

.

ahambhAvam vinA

without the "I".feeling,

deha-sthiti:

the body-state

tajjJa~ajJanayo:_iha

of the taj-jna That-Knower and the non-Knower here in this world

Adheyasya nirAdhArA na saMsthA iha upapadyate

x

.

~sv.2 VASISTHA replied: Whether one is a knower of the truth or ignorant of it, without the egosense the body cannot exist. That which needs to be sustained cannot exist without a support. But there is a vital difference which I shall presently explain to you.

~vlm.2. Vasishtha replied:—It is impossible, O Ráma, for any being whether knowing or unknown to live here without the sense of his egoism; as it is not possible for the contained to subsist without its container.

#Adheya . to be kindled or placed (as a fire) Comm. on Pa1n2. 2-3 , 69 ; to be deposited or placed ; to be pledged or mortgaged Ya1jn5. ; to be assigned or attributed or given or conceded Pan5cat. &c. ; being contained , comprehended , included Comm. on Pa1n2. 2-3 , 4 Ba1lar. ; being imputed Ba1lar. ; #Adheya - n. putting on , placing (agny.Adheya) A1s3vS3r. &c. ; an attribute , predicate Sa1h. &c. ; to be effected ; to be fixed T.

 

x03|o/

अयम् त्व्_अत्र विशेषस्_तम् शृणु विश्रान्त-चेतस: ।

ayam tu_atra vizeSa:_tam zRNu vizrAnta-cetasa: |

श्रुतेन येन_अहम्भाव-पिशाच: शान्तिम् एति ते ॥३॥

zrutena yena_ahambhAva-pizAca: zAntim eti te ||03||

.

ayam tu_atra vizeSa:_tam zRNu vizrAnta-cetasa: x

zrutena yena_ahambhAva-pizAca: zAntim eti te x.

~vlm.3. But there is a difference of this which you must know, that the demoniac egoism of the quiet minded man, is capable of control by means of his knowledge of and attention to the srutis.

~sv. The little boy known as ignorance has created this goblin known as egosense which seems to exist within oneself unperceived...

 

x04|o/

अहम्भाव-पिशाco_ऽयम् अज्ञान-शिशुना_अमुना ।

ahambhAva-pizAca:_ayam ajJAna-zizunA_amunA |

अविद्यामान* एव_अन्त: कल्पितs_तेन संस्थित: ॥४॥

avidyAmAna* eva_anta: kalpita:_tena saMsthita: ||04||

.

ahambhAva-pizAca:_ayam

x

ajJAna-zizunA amunA

x +

avidyAmAna eva_anta:

x

kalpita:_tena saMsthita:

x

.

~vlm.4. It is the infantine ignorance which raises up this idol of egoism, though it is found to exist no where; just as little children make dolls and images of gods and men, that have no existence at all.

~sv. The little boy known as ignorance has created this goblin known as egosense which seems to exist within oneself unperceived. This ignorance is a non-entity, too, because it is not seen to exist when investigated; darkness does not exist when it is seen with the help of a lamp. When one looks for this goblin known as ignorance it does not exist.

 

x05|o/

अज्ञानम् अपि न_अस्त्य्_एव प्रेक्षितम् यन्_न लभ्यते ।

ajJAnam api na_asti_eva prekSitam yat_na labhyate |

विचारिणा दीपवता स्वरूपम् तमसो यथा ॥५॥

vicAriNA dIpavatA svarUpam tamasa:_ yathA ||05||

.

ajJAnam api na_asti_eva

since ignorance is not at all

prekSitam yat_na labhyate

what is its perceived is not got

vicAriNA

by the enquirer

dIpavatA svarUpam tamasa: yathA

as the quality of darkness by a lamp

.

~vlm.5. This ignorance also (which is the case of egoism), is nothing positive of itself; since it is dispelled by knowledge and reason, as darkness is driven away by the light of a lamp. (Ignorance and darkness are but negative terms).

~sv. ... This ignorance is a non-entity, too, because it is not seen to exist when investigated; darkness does not exist when it is seen with the help of a lamp. When one looks for this goblin known as ignorance it does not exist.

#IkS —> #prekS —> #prekSita ~adj.- looked at, regarded. -n.- a look, glance.

 

x06|o/

यथा यथा विलोक्यते तथा तथा विलीयते ।

yathA yathA vilokyate tathA tathA vilIyate |

इह_अज्ञता-पिशाचिका तथा विचारिता सती ॥६॥

iha_ajJatA-pizAcikA tathA vicAritA satI ||06||

.

yathA yathA vilokyate

however it is seen

tathA tathA vilIyate

thatever it disappears

iha_ajJatA-pizAcikA tathA vicAritA satI

here (in this world) (is) the goblin of ignorance, thus being enquired~into.

~vlm.6. Ignorance is a demon that dances about in the dark, and a fiend that flies afar before the light of reason. (Hence the disappearance of ignorance causes our egoism to disappear also).

~sv. ... When one looks for this goblin known as ignorance it does not exist.

#lI melt, dissolve, vanish —> #vilI #vilApayet dehendriya-mano-buddhi=kSetra.jJAnAm ca saMbhava: | yasmAd bhavati taj.jJAtvA teSu pazcAd vilApayet || y6128.004; #vilIyate yathA yathA vilokyate tathA tathA vilIyate | iha_ajJatA-pizAcikA tathA vicAritA satI || y7057.006.

 

x07|o/

किल सत्याम् अविद्यायाम् अज्ञता_उदेति शाश्वती ।

kila satyAm avidyAyAm ajJatA_udeti zAzvatI |

बुद्धि-मोह=आत्मिका यक्षी निर्देहा_एव यथा निशि ॥७॥

buddhi-moha=AtmikA yakSI nirdehA_eva yathA nizi ||07||

.

kila satyAm avidyAyAm

x

ajJatA udeti zAzvatI

x +

buddhi-moha=AtmikA yakSI

x

nirdehA eva yathA nizi

x

.

~vlm.7. Granting the existence of ignorance, in absence of the advance of knowledge and reason; yet it is at best but a fiend of delusion, and is as shapeless as the darkest night: (When nothing is to be seen).

~sv. But in the absence of such investigation when it is taken for granted and when one is under its influence, it expands and gets established.

 

x08|o/

सति सर्गे विविधाया: संभावो न_अन्यत: क्व.चित् ।

sati sarge vividhAyA: saMbhAvo_ na_anyata: kva.cit |

सति द्वितीये शशिनि द्वितीयो विद्यते शश: ॥८॥

sati dvitIye zazini dvitIyo_ vidyate zaza: ||08||

.

sati sarge

when the creation is in being is So

vividhAyA: saMbhAva:

its becoming is in variety

na anya.tas kva.cit

not otherwise at~all.

sati dvitIye zazini

x

dvitIyo vidyate zaza:

x

.

~vlm.8. Granting the existence of creation, we have no trace of ignorance any where in it; (since creation is the production of omniscience, there is no nescience in any part of) the existence of two moons in the sky.

~sv. But in the absence of such investigation when it is taken for granted and when one is under its influence, it expands and gets established.

 

x09|o/

सर्गस्_त्व्_अयम् अजातत्वाद्_अज्ञ-ज्ञातो न विद्यते ।

sarga:_tu_ayam ajAtatvAt_ajJa-jJAto_ na vidyate |

न जटा: कारण~अ.भावात् पूर्वम् एव ख-वृक्षवत् ॥९॥

na jaTA: kAraNa~a.bhAvAt pUrvam eva kha-vRkSavat ||09||

.

sargas tu ayam ajAtatvAt

x

ajJa-jJAto na vidyate

xxx

na jaTA: kAraNa~abhAvAt

x

pUrvam eva kha-vRkSavat

x

.

~vlm.9. Creation having no other cause (but god himself), we know not how could ignorance find a place in it; just so it is impossible for a tree to grow in the air (which God hath made void, barren, and bare). (God hath planted the tree of knowledge in the garden of Eden, but no tree of ignorance did He set any where).

~sv. But in the absence of such investigation when it is taken for granted and when one is under its influence, it expands and gets established.

 

x10|o/

परमाकाश-कोश~अन्तर्~आदि.सर्गे निरामये ।

paramAkAza-koza~antar~Adi.sarge nirAmaye |

पृथ्व्य्.आदेर्_उपलम्भस्य भवेत्_किम् इव कारणम् ॥१०॥

pRthvy.Ade:_upalambhasya bhavet kim iva kAraNam ||10||

.

paramAkAza-koza~antar~Adi.sarge nirAmaye

x

pRthvi.Ade:_upalambhasya

x

bhavet kim iva kAraNam

x

.

~vlm.10. When creation began and was begotten in the beginning, in its pure and subtile form in the womb of absolute vacuum (or the mind of God); how is it possible for the material bodies of earth and water to proceed (from the immaterial spirit)

without a material cause.

~sv. But in the absence of such investigation when it is taken for granted and when one is under its influence, it expands and gets established.

 

x11|o/

मन: षष्ठ~इन्द्रिय~अतीतम् मन: षष्ठ~इन्द्रिय~आत्मन: ।

mana: SaSTha~indriya~atItam mana: SaSTha~indriya~Atmana: |

स~आकारस्य निराकारम् कथम् भवति कारणम् ॥११॥

sa~AkArasya nirAkAram katham bhavati kAraNam ||11||

.

mana: SaSTha~indriya~atItam

Mind is beyond the range of the six organic functions

mana: SaSThendriya~Atmana:

the Mind of a self with the six functions  

sa~AkArasya

with an effective embodiment

nirAkAram

without embodiment  

katham bhavati kAraNam

how does a cause become?

.

~vlm.11. The Lord is beyond (the conception of) the mind, and (the perception of) the six senses, and is yet the source of the mind and senses; but how could that formless and incorporeal being, be the cause of material and corporeal things?

~sv. This world is created by that ignorance which is real only to the ignorant; it is not real. That (infinite consciousness or Brahman) which is beyond the mind and the senses cannot be the seed nor the cause for the coming into being of that which is the object of the mind and the senses. When there is no seed, how can there be a sprout?

 

x12|o/

बीजात्_कारणत: कार्यम् अङ्कुर: किल जायते ।

bIjAt kAraNata: kAryam aGkura: kila jAyate |

न बीजम् अपि यत्र_अस्ति तत्र स्याद्_अङ्कुर: कुत: ॥१२॥

na bIjam api yatra_asti tatra syAt_aGkura: kuta: ||12||

.

bIjAt kAraNata:

from the seed causally

kAryam aGkura: kila jAyate

since the shoot is born as effect

na bIjam api yatra_asti

but where there is no seed

tatra syAt_aGkura: kuta:

how would there be a shoot there

?

~vlm.12. The germ is the effect (or product), germinating from its causal source—the seed; but how and where can you expect to see the sprout springing without the productive seed?

~sv. ... That (infinite consciousness or Brahman) which is beyond the mind and the senses cannot be the seed nor the cause for the coming into being of that which is the object of the mind and the senses. When there is no seed, how can there be a sprout?

 

x13|o/

कारणेन विना कार्यम् न च नाम_उपपद्यते ।

kAraNena vinA kAryam na ca nAma_upapadyate |

कदा क इव खे केन दृष्टो लब्ध: स्फुटो द्रुम: ॥१३॥

kadA ka* iva khe kena dRSTo_ labdha: sphuTo_ druma: ||13||

.

without a cause, there can be no

effect at~all attained. Tell me

what is it—and when—that grows in

the sky? What sort of tree's seen there?

kAraNena vinA

without a cause

kAryam na ca nAma upapadyate

no effect at~all is attained

kadA ka: iva khe –

when, as what, in the sky

kena dRSTa: labdha: sphuTa: druma:

is seen, got, or manifest/grown a tree?

~sv. This world is created by that ignorance which is real only to the ignorant; it is not real. That (infinite consciousness or Brahman) which is beyond the mind and the senses cannot be the seed nor the cause for the coming into being of that which is the object of the mind and the senses. When there is no seed, how can there be a sprout?

~vlm.13. No effect can ever result, without its formal cause or main-spring; say who has ever seen or found a tree to spring from and grow in empty air. (Nihil exnihilo fit, et nihil in nihilum reverte posse [Nothing is made out-of nothing. nothing cab return into nothing]).

 

x14|o/

संकल्पेन_अम्बरे यद्वद्_दृश्यते विटप.आदिकम् ।

saMkalpena_ambare yadvat_dRzyate viTapa.Adikam |

स* संकल्पस्_तथाभूतो न तत्र_अस्ति पदार्थता ॥१४॥

sa saMkalpa:_tathA.bhUto_ na tatra_asti padArthatA ||14||

.

saMkalpena ambare yadvat

x

dRzyate

is seen  

viTapa~Adikam

x

sa saMkalpa: tathAbhUta:

x

na tatra asti padArthatA

x

.

~vlm.14. It is imagination alone that paints these prospects in the mind, just as the fume of fancy shows you the sight of trees in the empty air; so it is the phrensy of the mind, that exhibits these phenomena before your eyes, but which in reality have no essentiality in them.

#viT*? -> #viTapa -m.n.- the young branch of a tree or creeper, shoot, bough • a bush, thicket • • expansion, spreading. #viTapa -m.- a keeper of ["slender twigs of"] boy prostitutes. •• #viTapaka -m.- a tree • a rogue, voluptuary (= -> viTa) • #viTapazas ~ind.- in branches or shoots • viTapapeTaka -m.- a multitude of rogues, mw • a racket of rascals. #viTapin having branches or boughs (as a tree) _mbh • –m.- a tree • the Indian fig-tree •• -> viTapamRga-: "tree~animal", a monkey, ape.

 

x15|o/

एवम् या_इयम् चिदाकाशे सर्गाdAv_अनुभूयते ।

evam yA_iyam cit.AkAze sarga.Adau_anubhUyate |

शून्य-रूप* इव_अकाशे सर्ग-स्थिति:_अनर्गला ॥१५॥

zUnya-rUpa* iva_akAze sarga-sthiti:_anargalA ||15||

.

evam yA_iyam cidAkAze sargAdau_anubhUyate

so this which is experienced in Creation-&c in Consciousness-Space

zUnya-rUpe iva_akAze sarga-sthiti:_anargalA

as~if in formless Space is released as Creation

.

~vlm.15. So, the universe as it appeared at its first creation, in the vacuity of the divine intellect; was all a congeries of worlds swimming in empty air (in their hollow ideal shapes).

#argala a latch, impediment. —> #anargala —> #nirargala -unbarred, unimpeded, free, irresistible, _mbh.&c.

 

x16|o/

सम* एव चिद्.आकाश: कचत्य्_आत्मनि तत् तथा ।

sama* eva cit.AkAza: kacati_Atmani tat tathA |

स्वभाव* एव सर्ग~आख्यश्_चित्त्वाच्_च_एतन्_यम् ईश्वर: ॥१६॥

svabhAva* eva sarga~Akhya:_cittvAt_ca_etat_yam Izvara: ||16||

.

sama eva cid~AkAza:

x

kacati Atmani tat tathA

x

svabhAva eva sargAkhya:

x

cittvAt caitanyam Izvara:

x

.

This consciousness alone is known as Isvara or god and also as this creation. It is like one's own dream-creation which is everybody's daily experience. ~sv. Because the dreamer is a conscious being, the dream-objects appear to have an intelligence and a mind of their own; even so this non-creation known as the universe seems to possess independent existence and intelligence as if it had been created.

~vlm.16. (But the universe is not altogether a void and nihility). It is the same as it shines itself in the spacious intellect of the supreme soul (or spirit); it is the divine nature itself which is termed as creation, and which is an intellectual system having proceeded from the intellect, and the self-same divinity.

 

x17|o/

स्वप्न-सर्गो_ऽत्र दृष्टान्त: प्रत्यहम् यो_ऽनुभूयते ।

svapna-sarga:_atra dRSTAnta: pratyaham ya:_anubhUyate |

स्वयम् संवेदने स्वप्ने स्फुरत्य्_अद्रि-पुर~आकृति: ॥१७॥

svayam saMvedane svapne sphurati_adri-pura~AkRti: ||17||

.

this example of dream-creation

—a daily experience—

manifests in dream~awareness as mountain-ranges and cities

.

~vlm.17. The vision of the world which is presented in our dream, and which is of daily occurrence to us, furnishes us with the best instance of this; when we are conscious of the sights of cities, and of the appearance of hills, all before our mental eyes in the dreaming state. (So this world is but a dream).

 

x18|o/

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग* इव_इह य: ।

cit-svabhAve yathA svapne Aste sarga* iva_iha ya: |

असर्गे सर्गवद्_भाति तथा पूर्वम् महाम्बरे ॥१८॥

asarge sargavat_bhAti tathA pUrvam mahAmbare ||18||

.

cit-svabhAve

in the chit-Consciousness-nature

when consciousness is oneself

yathA svapne

as in dream

Aste sarge iva iha ya:

x

asarge

when uncreated

sargavad bhAti

it appears as~if created

tathA pUrvam mahAmbare

thus the fullness in the Great Sky

.

~vlm.18. It is the nature of the Intellect as that of a dream, to see the vision of creation, as we view the appearance of the uncreated creation before our eyes, in the same manner as it appeared at first in the vast void (of divine mind).

This consciousness alone is known as Isvara or god and also as this creation. It is like one's own dream-creation which is everybody's daily experience. ~sv. Because the dreamer is a conscious being, the dream-objects appear to have an intelligence and a mind of their own; even so this non-creation known as the universe seems to possess independent existence and intelligence as if it had been created.

 

x19|o/

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग* इव_इह य: ।

cit-svabhAve yathA svapne Aste sarga* iva_iha ya: |

असर्गे सर्गवद्_भाति तथा पूर्वम् महाम्बरे ॥१९॥

asarge sargavat_bhAti tathA pUrvam mahAmbare ||19||

.

cit-svabhAve yathA svapne

x

Aste sarga iveha ya:

xxx

asarge sargavad bhAti

x

tathA pUrvam mahAmbare

x

.

This consciousness alone is known as Isvara or god and also as this creation. It is like one's own dream-creation which is everybody's daily experience. ~sv. Because the dreamer is a conscious being, the dream-objects appear to have an intelligence and a mind of their own; even so this non-creation known as the universe seems to possess independent existence and intelligence as if it had been created.

~vlm.19. There is but one unintelligible intelligence, a purely unborn and imperishable being, that appears now before us in the shape of this creation, as it existed with its everlasting ideas of infinite worlds, before this creation began.

 

x20|o/

न_इह सर्गो_ऽस्ति na_एव_अयम् पृथ्व्य्.आदि-गण.गोलक: ।

na_iha sarga:_asti na_eva_ayam pRthvy.Adi-gaNa.golaka: |

सर्वम् शान्तम् अनालम्बम् ब्रhmaiव ब्रह्मणि स्थितम् ॥२०॥

sarvam zAntam an.Alambam brahmÂ_eva brahmaNi sthitam ||20||

.

na_iha sarga:_asti nA_eva_ayam pRthvy.Adi-gaNa.golaka: x

sarvam zAntam anAlambam brahm*a__eva brahmaNi sthitam x.

~vlm.20. There is no creation here, nor these orbs of earth and others; it is all calm and quiet with but One brahmA seated in his immensity.

~sv. There is no creation as such: the one Brahman exists as Brahman. Whatever notion arises in this Brahman is experienced by Brahman as if it were an object of experience. That Brahman itself fancies that all this is 'creation'. But then the experiencer, experiencing and experience are one and indivisible: even so Brahman, the notion of creation and creation are only Brahman. Such being the case, how can egosense or the false notion of 'I' arise?

 

x21|o/

सर्व-शक्त्य्=आत्म तद्_ब्रह्म यथा कचति यादृशम् ।

sarva-zakti=Atma tat_brahma yathA kacati yAdRzam |

रूपम् अत्यजद्_एव_अच्छम् तथा भवति तादृशाम् ॥२१॥

rUpam atyajat_eva_accham tathA bhavati tAdRzAm ||21||

.

sarva-zakti=Atma tat_brahma

x

yathA kacati yAdRzam

x +

rUpam atyajat_eva accham

x

tathA bhavati tAdRzAm

x

.

~vlm.21. This brahmA is omnipotent and as He manifests himself in any manner, He instantly becomes as such without forsaking his purely transparent form.

~sv. There is no creation as such: the one Brahman exists as Brahman. Whatever notion arises in this Brahman is experienced by Brahman as if it were an object of experience….

 

x22|o/

यथा स्वप्न-पुरम् जन्तोश्_चिन्मात्र-प्र.विजृंभितम् ।

yathA svapna-puram janto:_cit~mAtra-pra.vijRMbhitam |

तथा_एव सर्ग: सर्ग.आदौ शुद्ध-चिन्मात्र-जृंभितम् ॥२२॥

tathA_eva sarga: sarga.Adau zuddha-cit~mAtra-jRMbhitam ||22||

.

yathA svapna-puram

as a dream-city is

janto: cit~mAtra-pravijRMbhitam

a consciousness-measured projection of people

tathA eva sarga: sargAdau

thus also creation in its cycle

zuddha-cit~mAtra-jRMbhitam

is a projected measure of pure consciousness.

~sv. There is no creation as such: the one Brahman exists as Brahman. Whatever notion arises in this Brahman is experienced by Brahman as if it were an object of experience. That Brahman itself fancies that all this is 'creation'. But then the experiencer, experiencing and experience are one and indivisible: even so Brahman, the notion of creation and creation are only Brahman. Such being the case, how can egosense or the false notion of 'I' arise?

~vlm.22. As our intellect shows itself, in the form of visionary cities in our dream; so doth the divine intellect exhibit itself, in the forms of all these worlds, at the commencement of their creation.

 

x23|o/

स्वच्छे चित्-परमाकाशे चिद्.आकाशे य* आस्थित: ।

svacche cit-paramAkAze cit.AkAze ya* Asthita: |

स्वभाव* एव सर्गो_ऽसाव्_इति तेन_एव भावित: ॥२३॥

svabhAva* eva sarga:_asAu_iti tena_eva bhAvita: ||23||

.

svacche cit-paramAkAze

x

cit.AkAze ya Asthita:

x +

svabhAva_ eva sarga:_asAu

x

iti tena_eva bhAvita:

x

.

~vlm.23. It is in the transparent and transcendent vacuum of the Intellect, that the vacuous intellect is situated; and the creation is the display of its own nature, by an act of its thought in itself. (There is a large note explanatory of this passage).

~sv. There is no creation as such: the one Brahman exists as Brahman. Whatever notion arises in this Brahman is experienced by Brahman as if it were an object of experience. That Brahman itself fancies that all this is 'creation'. But then the experiencer, experiencing and experience are one and indivisible: even so Brahman, the notion of creation and creation are only Brahman. Such being the case, how can egosense or the false notion of 'I' arise?

 

x24|o/

भाव्य.भावक.भाव~आदि=भूमीनाम् भावनम् भृशम् ।

bhAvya.bhAvaka.bhAva~Adi=bhUmInAm bhAvanam bhRzam |

सर्वम् चिन्.नभ एव_अच्छम् आत्मना_आत्मनि संस्थितम् ॥२४॥

sarvam cit.nabha eva_accham AtmanA_Atmani saMsthitam ||24||

.

bhAvya-bhAvaka-bhAva~Adi-bhUmInAm

x

bhAvanam bhRzam

x +

sarvam cit~nabha eva accham

x

AtmanA Atmani saMsthitam

x

.

~vlm.24. The whole creation consists in the clear vacuity of the intellect, and is of the nature of the spirit situated in the spirit of God. (The world exists in its spiritual form in the ample space of the divine spirit).

~sv. .... That Brahman itself fancies that all this is 'creation'. But then the experiencer, experiencing and experience are one and indivisible: even so Brahman, the notion of creation and creation are only Brahman. Such being the case, how can egosense or the false notion of 'I' arise?

 

x25|o/

एवम् स्थिते कुत: सर्ग: कुतो विद्या क्व च_अज्ञता ।

evam sthite kuta: sarga: kuto_ vidyA kva ca_ajJatA |

ब्रह्म शान्तम् घनम् सर्वम् क्व_अहम्.कार~आदय: स्थिता: ॥२५॥

brahma zAntam ghanam sarvam kva_ahamkAra.Adaya: sthitA: ||25||

.

evam sthite

when so existent 

kuta: sarga:

whence is creation

kuta: vidyA

whence is knowledge  

kva ca_ajJatA

and where the state of not-Knowing +

the brahman.Immensity

zAntam ghanam sarvam

x

kva_ahamkAra~Adaya: sthitA:

x

.

~vlm.25. The whole creation being but the diffusion of the self-same spiritual essence of God, there is no possibility of the existence of a material world or ignorance or egoism, in the creation and pervasivefulness of the Supreme spirit.

~sv. ... That Brahman itself fancies that all this is 'creation'. But then the experiencer, experiencing and experience are one and indivisible: even so Brahman, the notion of creation and creation are only Brahman. Such being the case, how can egosense or the false notion of 'I' arise?

 

x26|o/

अहम्भावस्य संशान्तिर्_एषा_असौ कथिता तव ।

ahambhAvasya saMzAnti:_eSA_asau kathitA tava |

अहम्भाव: परिज्ञात: पिशाच* इव शाम्यति ॥२६॥

ahambhAva: parijJAta: pizAca* iva zAmyati ||26||

.

ahambhAvasya saMzAnti:_eSA

this is the subdual of the I-feeling

asau kathitA tava

that I have described for you.

ahambhAva: parijJAta:

the I-feelng, when understood,

pizAca* iva zAmyati

is pacified like a pizAca Monster

.

~sv.26 Thus have I told how to lay this ghost of egosense which vanishes on being rightly understood.

~vlm.26. Everything have I told you all about the desinence of your egoism, and one knowing the unreality of his egoisticism, gets rid of his false belief, as a boy is freed from his fear of a ghost.

 

x27|o/

मया त्व्_एवम् अहम्भाव: परिज्ञातो यदा_अखिल: ।

mayA tu_evam ahambhAva: parijJAto_ yadA_akhila: |

तदा मे विद्यमानो_ऽपि निष्फल: शरद्.अभ्र-वत् ॥२७॥

tadA me vidyamAna:_api niSphala: zarat.abhra-vat ||27||

.

mayA tu_evam ahambhAva:

x

parijJAto yadA_akhila:

x +

tadA me vidyamAna:_api

x

niSphala: zarad.abhra-vat

x

.

~vlm.27. In this manner, no sooner was I fully convinced of the futility of egoism; than I lost the sense of my personality; and though I retained fully the consciousness of myself, yet I got freed from my selfishness, as a light autumnal cloud by disloading its watery burden.

 

x28|o/

चित्र~अग्नि-दाहो विज्ञातो यथा दाह्येषु निष्फल: ।

citra~agni-dAho_ vijJAto_ yathA dAhyeSu niSphala: |

तथा_अहम्भाव-सर्ग.आदि ज्ञातम् निष्फलताम् इयात् ॥२८॥

tathA_ahambhAva-sarga.Adi jJAtam niSphalatAm iyAt ||28||

.

the burning of a painted fire is understood to be without burning

.

likewise the being-I, creation, and the rest, are seen

as the same sort of fruitlessness

.

~vlm.28. As our knowledge of the inefficacy of a flaming fire in painting, removes the fear of our being burnt by it; so our connection of our fallacies of egoism and creation, serves to efface the impressions of the subjective and objective from our minds.

 

x29|o/

इति मे_ऽहम्.कृतेस्_त्यागे रागे च समता यदा ।

iti me_aham.kRte:_tyAge rAge ca samatA yadA |

तदा व्योम्न इव_अव्योम्न: सर्गे सर्गे च मे स्थिति: ॥२९॥

tadA vyomna* iva_a-vyomna: sarge sarge ca me sthiti: ||29||

.

iti me 'haMkRte:

so of my egoity

tyAge rAge ca

when detached and/ or attached

samatA yadA

when there was samatA Sameness

tadA vyomna* iva a-vyomna:

then in space or not in space

sarge sarge ca me sthiti:

in creation after creation I was situate

x

.

~vlm.29. Thus when I was delivered from my egoism, and set to the tranquility of my passions; I then found myself seated in an unatmospheric firmament (which was free from cloud and rain); and in an uncreated creation: (i. e. in the everlasting vacuity or eternal sunshine of heaven).

 

x30|o/

अहम्भावस्य न_एव_अहम् न_अहम्भावो मम_इति च ।

ahambhAvasya na_eva_aham na_ahambhAvo mama_iti ca |

तेन विद्धि चिद्.आकाशम् एव_इदम् इति निर्घनम् ॥३०॥

tena viddhi cit.AkAzam eva_idam iti nirghanam ||30||

.

ahambhAvasya

of the "I".sense 

na_eva_aham

there is no "I"

na_ahambhAvo mama_iti ca

nor "I".sense of "me" +  

tena viddhi

x

cit.AkAzam eva

x

idam iti nirghanam

x

.

~sv.30 Hence, even though the egosense seems to arise in me, it is inoperative, like a painting of fire. Thus have I abandoned the egosense.

~vlm.30. I am none of egoism, nor is it anything to me; having got rid of it, I have become one with clear intellectual vacuum.

 

x31|o/

यथा मम तथा_अन्येषाम् अपि बोधवताम् इह ।

yathA mama tathA_anyeSAm api bodhavatAm iha |

अग्नित्वम् इव चित्र~अग्नेर्_न_अस्त्य्_अयम् बोध-विभ्रम: ॥३१॥

agnitvam iva citra~agne:_na_asti_ayam bodha-vibhrama: ||31||

.

yathA mama

as for me

tathA_anyeSAm api

thus for anyone 

bodhavatAm iha

x +

agnitvam iva citra~agne:

like the fiery state of a painted fire

na_asti_ayam bodha-vibhrama:

x

.

~vlm.31. In this respect, all intelligent men are of the same opinion with myself; as it is well known to them that our notion of egoism is as false, as the fallacy of fire represented in a painting.

 

x32|o/

न_अहम् अस्मि न च_अन्यो_अस्ति सर्वम् न_अस्ति_इति निश्चये ।

na_aham asmi na ca_anya:_asti sarvam na_asti_iti nizcaye |

प्रकृत-व्यवहारस्_त्वम् शिला-मौन=मयो भव ॥३२॥

prakRta-vyavahAra:_tvam zilA-mauna=mayo_ bhava ||32||

.

na aham asmi

"I am not

na ca anya: asti

neither is any other

sarvam na asti

everything is not,"

iti nizcaye

when there is no doubt about this

prakRta-vyavahAra:

in your ordinary business

tvam zilA-mauna=maya: bhava

you should be as silent as a stone.

~vlm.32. Being certain of the unreality of yourself and of others, and of the nihility of everything beside; conduct yourself in all your dealings with indifference, and remain as mute as a stone.

 

x33|o/

आकाश-कोश-विदाकृतिर्_एव तिष्ठ

AkAza-koza-vidAkRti:_eva tiSTha

निर्देश.वच्_चिरम् अपह्नुत-सर्व.भाव: ।

nirdeza.vat_ciram apahnuta-sarva.bhAva: |

अद्य.आदितश्_च किल चिन्.मयम् एव सर्वम्

adya.Adita:_ca kila cit~mayam eva sarvam

नो दृश्यम् अस्ति शिवम् एवम् अशेषम् इत्थम् ॥३३॥

no* dRzyam asti zivam evam azeSam ittham ||33||

.

AkAza-koza-vidAkRti: eva

x

tiSTha

x

nirdeza.vat ciram apahnuta-sarva.bhAva:

x +

adya.Adita:_ca kila cit~mayam eva sarvam

x

no* dRzyam asti zivam evam azeSam ittham

x

.

~vlm.33. Let your mind shine with the clearness of the vault of heaven, and be as impregnable to the excess of all thoughts and feelings as solid stone. Know that there is but One Intellectual essence from beginning to end, and that there nothing to be seen except the One-deity, who composes the whole plenum.

~sv.31-32-33 I exist in space as if outside it, in creation as if out of it. I do not belong to the egosense nor does it belong to me or exist in me. I am not nor is there another in my vision; all is and nothing is.

 

 

oॐm

 

 

ÂUUMmmmm....

 

 

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

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

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

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

 

+++

++

+

 

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das.jiva @ gmail.com

Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

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oॐm

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

 

 

DAILY READINGS wd 11 April

 

fm3009 1.ap10..13 FREEDOM Living & Bodiless .z76

https://www.dropbox.com/s/1kt1l5e9e7xkq75/fm3009%201.ap10..13%20FREEDOM%20Living%20%26%20Bodiless%20.z76.docx?dl=0

fm5048 2.ap11..13 THE BURNING GROUND .z70

https://www.dropbox.com/s/876pq0b9099ssn9/fm5048%202.ap11..13%20THE%20BURNING%20GROUND%20.z70.docx?dl=0

fm7058 3.ap11 Story of THE STONE .z23

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संक​ल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

+++

 

 

+++

 

सर्ग ७.५७ त्वाम् अप्य्_उदित-निर्वाणम्

राम उवाच ।

त्वाम् अप्य्_उदित-निर्वाणम् अहम्.कार-पिशाचकः ।

बाधते किम् इति बृउहि मुने संदेह-शान्तये ॥७।५७।१॥

वसिष्ठ उवाच ।

अहम्भावम् विना देह-स्थितिस्_तज्ज्ञ~अज्ञनयोर्_इह ।

आधेयस्य निराधारा न संस्था इह उपपद्यते ॥२॥

अयम् त्व्_अत्र विशेषस्_तम् शृणु विश्रान्त-चेतसः ।

श्रुतेन येन_अहम्भाव-पिशाचः शान्तिम् एति ते ॥३॥

अहम्भाव-पिशाचो_ऽयम् अज्ञान-शिशुना_अमुना ।

अविद्यामान* एव_अन्तः कल्पितस्_तेन संस्थितः ॥४॥

अज्ञानम् अपि न_अस्त्य्_एव प्रेक्षितम् यन्_न लभ्यते ।

विचारिणा दीपवता स्वरूपम् तमसो यथा ॥५॥

यथा यथा विलोक्यते तथा तथा विलीयते ।

इह_अज्ञता-पिशाचिका तथा विचारिता सती ॥६॥

किल सत्याम् अविद्यायाम् अज्ञता_उदेति शाश्वती ।

बुद्धि-मोह=आत्मिका यक्षी निर्देहा_एव यथा निशि ॥७॥

सति सर्गे विविधायाः संभावो न_अन्यतः क्व.चित् ।

सति द्वितीये शशिनि द्वितीयो विद्यते शशः ॥८॥

सर्गस्_त्व्_अयम् अजातत्वाद्_अज्ञ-ज्ञातो न विद्यते ।

न जटाः कारण~अ.भावात् पूर्वम् एव ख-वृक्षवत् ॥९॥

परमाकाश-कोश~अन्तर्~आदि.सर्गे निरामये ।

पृथ्व्य्.आदेर्_उपलम्भस्य भवेत्_किम् इव कारणम् ॥१०॥

मनः षष्ठ~इन्द्रिय~अतीतम् मनः षष्ठ~इन्द्रिय~आत्मनः ।

स~आकारस्य निराकारम् कथम् भवति कारणम् ॥११॥

बीजात्_कारणतः कार्यम् अङ्कुरः किल जायते ।

न बीजम् अपि यत्र_अस्ति तत्र स्याद्_अङ्कुरः कुतः ॥१२॥

कारणेन विना कार्यम् न च नाम_उपपद्यते ।

कदा क इव खे केन दृष्टो लब्धः स्फुटो द्रुमः ॥१३॥

संकल्पेन_अम्बरे यद्वद्_दृश्यते विटप.आदिकम् ।

स* संकल्पस्_तथाभूतो न तत्र_अस्ति पदार्थता ॥१४॥

एवम् या_इयम् चिदाकाशे सर्गादाव्_अनुभूयते ।

शून्य-रूप* इव_अकाशे सर्ग-स्थितिः_अनर्गला ॥१५॥

सम* एव चिद्.आकाशः कचत्य्_आत्मनि तत् तथा ।

स्वभाव* एव सर्ग~आख्यश्_चित्त्वाच्_च_एतन्_यम् ईश्वरः ॥१६॥

स्वप्न-सर्गो_ऽत्र दृष्टान्तः प्रत्यहम् यो_ऽनुभूयते ।

स्वयम् संवेदने स्वप्ने स्फुरत्य्_अद्रि-पुर~आकृतिः ॥१७॥

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग* इव_इह यः ।

असर्गे सर्गवद्_भाति तथा पूर्वम् महाम्बरे ॥१८॥

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग* इव_इह यः ।

असर्गे सर्गवद्_भाति तथा पूर्वम् महाम्बरे ॥१९॥

न_इह सर्गो_ऽस्ति न_एव_अयम् पृथ्व्य्.आदि-गण.गोलकः ।

सर्वम् शान्तम् अनालम्बम् ब्रह्मैव ब्रह्मणि स्थितम् ॥२०॥

सर्व-शक्त्य्=आत्म तद्_ब्रह्म यथा कचति यादृशम् ।

रूपम् अत्यजद्_एव_अच्छम् तथा भवति तादृशाम् ॥२१॥

यथा स्वप्न-पुरम् जन्तोश्_चिन्मात्र-प्र.विजृंभितम् ।

तथा_एव सर्गः सर्ग.आदौ शुद्ध-चिन्मात्र-जृंभितम् ॥२२॥

स्वच्छे चित्-परमाकाशे चिद्.आकाशे य* आस्थितः ।

स्वभाव* एव सर्गो_ऽसाव्_इति तेन_एव भावितः ॥२३॥

भाव्य.भावक.भाव~आदि=भूमीनाम् भावनम् भृशम् ।

सर्वम् चिन्.नभ एव_अच्छम् आत्मना_आत्मनि संस्थितम् ॥२४॥

एवम् स्थिते कुतः सर्गः कुतो विद्या क्व च_अज्ञता ।

ब्रह्म शान्तम् घनम् सर्वम् क्व_अहम्.कार~आदयः स्थिताः ॥२५॥

अहम्भावस्य संशान्तिर्_एषा_असौ कथिता तव ।

अहम्भावः परिज्ञातः पिशाच* इव शाम्यति ॥२६॥

मया त्व्_एवम् अहम्भावः परिज्ञातो यदा_अखिलः ।

तदा मे विद्यमानो_ऽपि निष्फलः शरद्.अभ्र-वत् ॥२७॥

चित्र~अग्नि-दाहो विज्ञातो यथा दाह्येषु निष्फलः ।

तथा_अहम्भाव-सर्ग.आदि ज्ञातम् निष्फलताम् इयात् ॥२८॥

इति मे_ऽहम्.कृतेस्_त्यागे रागे च समता यदा ।

तदा व्योम्न इव_अव्योम्नः सर्गे सर्गे च मे स्थितिः ॥२९॥

अहम्भावस्य न_एव_अहम् न_अहम्भावो मम_इति च ।

तेन विद्धि चिद्.आकाशम् एव_इदम् इति निर्घनम् ॥३०॥

यथा मम तथा_अन्येषाम् अपि बोधवताम् इह ।

अग्नित्वम् इव चित्र~अग्नेर्_न_अस्त्य्_अयम् बोध-विभ्रमः ॥३१॥

न_अहम् अस्मि न च_अन्यो_अस्ति सर्वम् न_अस्ति_इति निश्चये ।

प्रकृत-व्यवहारस्_त्वम् शिला-मौन=मयो भव ॥३२॥

आकाश-कोश-विदाकृतिर्_एव तिष्ठ

निर्देश.वच्_चिरम् अपह्नुत-सर्व.भावः ।

अद्य.आदितश्_च किल चिन्.मयम् एव सर्वम्

नो दृश्यम् अस्ति शिवम् एवम् अशेषम् इत्थम् ॥३३॥

+++

7058

 

 

oॐm

 

 

[Jiva Das]

FM.7.57 AHAMKÂRA."I"DENTITY

सर्ग ७.५७

राम उवाच ।

rAma uvAca |

त्वाम् अप्य् उदित-निर्वाणम् अहम्.कार-पिशाचकः ।

tvAm api_udita-nirvANam ahamkAra-pizAcaka: |

बाधते किम् इति बृउहि मुने संदेह-शान्तये ॥७।५७।१॥

bAdhate kim iti bRuhi mune saMdeha-zAntaye ||7|57|1||

वसिष्ठ उवाच ।

vasiSTha uvAca |

अहम्भावम् विना देह-स्थितिस् तज्ज्ञ.अज्ञनयोर् इह ।

ahambhAvam vinA deha-sthiti:_tat.jJa.ajJanayo:_iha |

आधेयस्य निराधारा न संस्था इह उपपद्यते ॥७।५७।२॥

Adheyasya nirAdhArA na saMsthA_iha_upapadyate ||7|57|02||

अयम् त्व् अत्र विशेषस् तम् शृणु विश्रान्त-चेतसः ।

ayam tu_atra vizeSa:_tam zRNu vizrAnta-cetasa: |

श्रुतेन येन.अहम्भाव-पिशाचः शान्तिम् एति ते ॥७।५७।३॥

zrutena yena_ahambhAva-pizAca: zAntim eti te ||7|57|03||

अहम्भाव-पिशाचः ऽयम् अज्ञान-शिशुना अमुना ।

ahambhAva-pizAca:_ayam ajJAna-zizunA_amunA |

अविद्यामान एव अन्तः कल्पितस् तेन संस्थितः ॥७।५७।४॥

avidyAmAna eva_anta: kalpita:_tena saMsthita: ||7|57|04||

अज्ञानम् अपि न.अस्त्य् एव प्रेक्षितम् यन् न लभ्यते ।

ajJAnam api na_asti_eva prekSitam yat_na labhyate |

विचारिणा दीपवता स्वरूपम् तमसो यथा ॥७।५७।५॥

vicAriNA dIpavatA svarUpam tamasa:_yathA ||7|57|05||

यथा यथा विलोक्यते तथा तथा विलीयते ।

yathA yathA vilokyate tathA tathA vilIyate |

इह अज्ञता-पिशाचिका तथा विचारिता सती ॥७।५७।६॥

iha_ajJatA-pizAcikA tathA vicAritA satI ||7|57|06||

किल सत्याम् अविद्यायाम् अज्ञता उदेति शाश्वती ।

kila satyAm avidyAyAm ajJatA_udeti zAzvatI |

बुद्धि-मोह=आत्मिका यक्षी निर्देहा एव यथा निशि ॥७।५७।७॥

buddhi-moha=AtmikA yakSI nirdehA_eva yathA nizi ||7|57|07||

सति सर्गे विविधायाः संभावो न.अन्यतः क्वचित् ।

sati sarge vividhAyA: saMbhAva:_na_anyata: kva.cit |

सति द्वितीये शशिनि द्वितीयो विद्यते शशः ॥७।५७।८॥

sati dvitIye zazini dvitIya:_vidyate zaza: ||7|57|08||

सर्गस् त्व् अयम् अजातत्वाद् अज्ञ-ज्ञातो न विद्यते ।

sarga:_tu_ayam ajAtatvAt_ajJa-jJAta:_na vidyate |

न जटाः कारण.अभावात् पूर्वम् एव ख-वृक्षवत् ॥७।५७।९॥

na jaTA: kAraNa.a.bhAvAt pUrvam eva kha-vRkSavat ||7|57|09||

परमाकाश-कोश.अन्तर्.आदि.सर्गे निरामये ।

paramAkAza-koza.antar.Adi.sarge nirAmaye |

पृथ्व्य्.आदेर् उपलम्भस्य भवेत् किम् इव कारणम् ॥७।५७।१०॥

pRthvy.Ade:_upalambhasya bhavet kim iva kAraNam ||7|57|10||

मनः षष्ठ.इन्द्रिय.अतीतम् मनः षष्ठ.इन्द्रिय.आत्मनः ।

mana: SaSTha.indriya.atItam mana: SaSTha.indriya.Atmana: |

स.आकारस्य निराकारम् कथम् भवति कारणम् ॥७।५७।११॥

sa.AkArasya nirAkAram katham bhavati kAraNam ||7|57|11||

बीजात् कारणतः कार्यम् अङ्कुरः किल जायते ।

bIjAt kAraNata: kAryam aGkura: kila jAyate |

न बीजम् अपि यत्र अस्ति तत्र स्याद् अङ्कुरः कुतः ॥७।५७।१२॥

na bIjam api yatra_asti tatra syAt_aGkura: kuta: ||7|57|12||

कारणेन विना कार्यम् न च नाम उपपद्यते ।

kAraNena vinA kAryam na ca nAma_upapadyate |

कदा क इव खे केन दृष्टो लब्धः स्फुटो द्रुमः ॥७।५७।१३॥

kadA ka iva khe kena dRSTa:_labdha: sphuTa:_druma: ||7|57|13||

संकल्पेन.अम्बरे यद्वद् दृश्यते विटप.आदिकम् ।

saMkalpena_ambare yadvat_dRzyate viTapa.Adikam |

स संकल्पस् तथाभूतो न तत्र अस्ति पदार्थता ॥७।५७।१४॥

sa saMkalpa:_tathA.bhUta:_na tatra_asti padArthatA ||7|57|14||

एवम् या इयम् चिदाकाशे सर्गादाव् अनुभूयते ।

evam yA_iyam cit.AkAze sarga.Adau_anubhUyate |

शून्य-रूप इव अकाशे सर्ग-स्थितिः अनर्गला ॥७।५७।१५॥

zUnya-rUpa iva_akAze sarga-sthiti:_anargalA ||7|57|15||

सम एव चिद्.आकाश: कचत्य् आत्मनि तत् तथा ।

sama eva cit.AkAza: kacati_Atmani tat tathA |

स्वभाव एव सर्ग.आख्यश् चित्त्वाच् च एतन् यम् ईश्वरः ॥७।५७।१६॥

svabhAva eva sarga.Akhya:_cittvAt_ca_etat_yam Izvara: ||7|57|16||

स्वप्न-सर्गो ऽत्र दृष्टान्तः प्रत्यहम् यो ऽनुभूयते ।

svapna-sarga:_atra dRSTAnta: pratyaham ya:_anubhUyate |

स्वयम् संवेदने स्वप्ने स्फुरत्य् अद्रि-पुर.आकृतिः ॥७।५७।१७॥

svayam saMvedane svapne sphurati_adri-pura.AkRti: ||7|57|17||

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग इव इह यः ।

cit-svabhAve yathA svapne Aste sarga iva_iha ya: |

असर्गे सर्गवद् भाति तथा पूर्वम् महाम्बरे ॥७।५७।१८॥

asarge sargavat_bhAti tathA pUrvam mahAmbare ||7|57|18||

चित्-स्वभावे यथा स्वप्ने आस्ते सर्ग इव इह यः ।

cit-svabhAve yathA svapne Aste sarga iva_iha ya: |

असर्गे सर्गवद् भाति तथा पूर्वम् महाम्बरे ॥७।५७।१९॥

asarge sargavat_bhAti tathA pUrvam mahAmbare ||7|57|19||

न इह सर्गो ऽस्ति न एव अयम् पृथ्व्य्.आदि-गण.गोलकः ।

na_iha sarga:_asti na_eva_ayam pRthvy.Adi-gaNa.golaka: |

सर्वम् शान्तम् अनालम्बम् ब्रह्मैव ब्रह्मणि स्थितम् ॥७।५७।२०॥

sarvam zAntam an.Alambam brahmAA_eva brahmaNi sthitam ||7|57|20||

सर्व-शक्त्य्=आत्म तद् ब्रह्म यथा कचति यादृशम् ।

sarva-zakti=Atma tat_brahma yathA kacati yAdRzam |

रूपम् अत्यजद् एव अच्छम् तथा भवति तादृशाम् ॥७।५७।२१॥

rUpam atyajat_eva_accham tathA bhavati tAdRzAm ||7|57|21||

यथा स्वप्न.पुरम् जन्तोश् चिन्मात्र-प्रविजृंभितम् ।

yathA svapna.puram janto:_cit.mAtra-pra.vijRMbhitam |

तथा एव सर्गः सर्ग.आदौ शुद्ध-चिन्मात्र-जृम्भितम् ॥७।५७।२२॥

tathA_eva sarga: sarga.Adau zuddha-cit.mAtra-jRmbhitam ||7|57|22||

स्वच्छे चित्-परमाकाशे चिद्.आकाशे य आस्थितः ।

svacche cit-paramAkAze cit.AkAze ya Asthita: |

स्वभाव एव सर्गो ऽसाव् इति तेन एव भावितः ॥७।५७।२३॥

svabhAva eva sarga:_asAu_iti tena_eva bhAvita: ||7|57|23||

भाव्य.भावक.भाव.आदि=भूमीनाम् भावनम् भृशम् ।

bhAvya.bhAvaka.bhAva.Adi=bhUmInAm bhAvanam bhRzam |

सर्वम् चिन्.नभ एव अच्छम् आत्मना आत्मनि संस्थितम् ॥७।५७।२४॥

sarvam cit.nabha eva_accham AtmanA_Atmani saMsthitam ||7|57|24||

एवम् स्थिते कुतः सर्गः कुतो विद्या क्व च अज्ञता ।

evam sthite kuta: sarga: kuta:_vidyA kva ca_ajJatA |

ब्रह्म शान्तम् घनम् सर्वम् क्व अहम्.कार.आदयः स्थिताः ॥७।५७।२५॥

brahma zAntam ghanam sarvam kva_ahamkAra.Adaya: sthitA: ||7|57|25||

अहम्भावस्य संशान्तिर् एषा असौ कथिता तव ।

ahambhAvasya saMzAnti:_eSA_asau kathitA tava |

अहम्भावः परिज्ञातः पिशाच इव शाम्यति ॥७।५७।२६॥

ahambhAva: parijJAta: pizAca iva zAmyati ||7|57|26||

मया त्व् एवम् अहम्भावः परिज्ञातो यदा अखिलः ।

mayA tu_evam ahambhAva: parijJAta:_yadA_akhila: |

तदा मे विद्यमानो ऽपि निष्फलः शरद्.अभ्र-वत् ॥७।५७।२७॥

tadA me vidyamAna:_api niSphala: zarat.abhra-vat ||7|57|27||

चित्र.अग्नि-दाहो विज्ञातो यथा दाह्येषु निष्फलः ।

citra.agni-dAha:_vijJAta:_yathA dAhyeSu niSphala: |

तथा अहम्भाव-सर्ग.आदि ज्ञातम् निष्फलताम् इयात् ॥७।५७।२८॥

tathA_ahambhAva-sarga.Adi jJAtam niSphalatAm iyAt ||7|57|28||

इति मे ऽहम्.कृतेस् त्यागे रागे च समता यदा ।

iti me_aham.kRte:_tyAge rAge ca samatA yadA |

तदा व्योम्न इव अव्योम्नः सर्गे सर्गे च मे स्थितिः ॥७।५७।२९॥

tadA vyomna iva_a-vyomna: sarge sarge ca me sthiti: ||7|57|29||

अहम्भावस्य न एव अहम् न.अहम्भावो मम इति च ।

ahambhAvasya na_eva_aham na_ahambhAvo mama_iti ca |

तेन विद्धि चिद्.आकाशम् एव इदम् इति निर्घनम् ॥७।५७।३०॥

tena viddhi cit.AkAzam eva_idam iti nirghanam ||7|57|30||

यथा मम तथा अन्येषाम् अपि बोधवताम् इह ।

yathA mama tathA_anyeSAm api bodhavatAm iha |

अग्नित्वम् इव चित्र.अग्नेर् न.अस्त्य् अयम् बोध-विभ्रमः ॥७।५७।३१॥

agnitvam iva citra.agne:_na_asti_ayam bodha-vibhrama: ||7|57|31||

न.अहम् अस्मि न च अन्यो अस्ति सर्वम् न.अस्ति इति निश्चये ।

na_aham asmi na ca_anya:_asti sarvam na_asti_iti nizcaye |

प्रकृत-व्यवहारस् त्वम् शिला-मौन=मयो भव ॥७।५७।३२॥

prakRta-vyavahAra:_tvam zilA-mauna=maya:_bhava ||7|57|32||

आकाश-कोश-विदाकृतिर् एव तिष्ठ

AkAza-koza-vidAkRti:_eva tiSTha

निर्देश.वच् चिरम् अपह्नुत-सर्व.भावः ।

nirdeza.vat_ciram apahnuta-sarva.bhAva: |

अद्य.आदितश् च किल चिन्.मयम् एव सर्वम्

adya.Adita:_ca kila cit.mayam eva sarvam

नो दृश्यम् अस्ति शिवम् एवम् अशेषम् इत्थम् ॥७।५७।३३॥

no dRzyam asti zivam evam azeSam ittham ||7|57|33||

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

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