FM7128 WHAT HAPPENED TO THE SCHOLAR KING 3.AG14-15

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fm7128 3.ag14..15 What Happened to the Scholar King .z46

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FM.7.100-FM.7.149

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FM7128 WHAT HAPPENED TO THE SCHOLAR KING 3.AG14-15 .z46

https://www.dropbox.com/s/ylgk5z8lorpxhu1/fm7128%203.ag14..15%20What%20Happened%20to%20the%20Scholar%20King%20.z46.docx?dl=0

 

 

FM7128 WHAT HAPPENED TO THE SCHOLAR KING 3.AG14-15

 

सर्ग .१२८

वसिष्ठ* उवाच

vasiSTha* uvAca |

अस्मद्.आदेर् जनस्य_एतत् प्रत्यक्षम् _अनुमानिकम्

asmat.Ade: janasya_etat pratyakSam na_anumAnikam |

शुद्ध.बोध-शरीरेण _आधिभौतिक-रूपिणा ॥७।१२८१॥

zuddha.bodha-zarIreNa na_Adhibhautika-rUpiNA ||7|128|1||

एतद् अस्मज् जगत्.स्वप्ने _अन्येषु कथितम् मया

etat_asmat_jagat.svapne na_anyeSu kathitam mayA |

अन्येष्व्_अस्ति जगत्-स्वप्नेष्व्_एवम् अन्या_अपि स्थितिः ॥७।१२८२॥

anyeSu_asti jagat-svapneSu_evam anyA_api ca sthiti: ||7|128|2||

जगत्.स्वप्नेषु _अन्येषु संस्थान कथनेन किम्

jagat.svapneSu ca_anyeSu saMsthAna kathanena kim |

ह्य्_औपयोगिकाद्_अन्या कथा भवति धीमताम् ॥७।१२८३॥

na hi_aupayogikAt_anyA kathA bhavati dhImatAm ||7|128|3||

सर्वेषाम् उत्तरे मेरुर् लोकालोकश् दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

येषाम् इत्य्_अनुमा_अशेष-भूत.ओघे तेन पण्डिताः ॥७।१२८४॥

yeSAm iti_anumA_azeSa-bhUta.oghe tena paNDitA: ||7|128|4||

प्रत्यक्षम् एतद् अन्येषाम् यत्र ते ऽन्ये जगद्.भ्रमाः

pratyakSam etat_anyeSAm yatra te_anye jagat.bhramA: |

_अस्माकम् विषये ते हि तथा संस्थान-शोभिनः ॥७।१२८५॥

na_asmAkam viSaye te hi tathA saMsthAna-zobhina: ||7|128|5||

सर्वेषाम् उत्तरे मेरुr लोकालोकz दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

सप्त.द्वीप​.निवासानाम् _अन्येषाम् इति निश्चयः ॥७।१२८६॥

sapta.dvIpa-nivAsAnAm na_anyeSAm iti nizcaya: ||7|128|6||

प्रकृतम् शृणु, हे राम, तद् ब्रह्माण्ड-कवटकम्

prakRtam zRNu, he rAma, tat_brahmANDa-kavaTakam |

यत् प्रमाणम् ततो वारि बाह्यो दश.गुणम् स्थितम् ॥७।१२८७॥

yat pramANam tata:_vAri bAhya:_daza.guNam sthitam ||7|128|7||

तद् ब्रह्माण्ड-कवाटम् तु तृणम् तृण-मणिर् यथा

tat_brahmANDa-kavATam tu tRNam tRNa-maNi:_yathA |

धत्ते वारि स्वभावेन नित्यम् कल्पक-रत्नवत् ॥७।१२८८॥

dhatte vAri svabhAvena nityam kalpaka-ratnavat ||7|128|8||

सर्वेषाम् एव भावानाम् स्थितः कल्पक-रत्नवत्

sarveSAm eva bhAvAnAm sthita: kalpaka-ratnavat |

सर्वदा पार्थिवो_भागस्_तेन_अत्र_एते पतन्त्य्_अलम् ॥७।१२८९॥

sarvadA pArthiva:_bhAga:_tena_atra_ete patanti_alam ||7|128|9||

जलाद्_दश.गुणम् बाह्यः स्थितम् तेजो निर्.इन्धनम्

jalAt_daza.guNam bAhya: sthitam teja:_nir.indhanam |

आकाश-विशदम् शान्त-स्तब्ध-ज्वाल.उदर.उपमम् ॥७।१२८।१०॥

AkAza-vizadam zAnta-stabdha-jvAla.udara.upamam ||7|128|10||

तस्माद् दश.गुणो बाह्ये संस्थितो वायुर् आयतः

tasmAt_daza.guNa:_bAhye saMsthita:_vAyu:_Ayata: |

वायोर् दश.गुणम् बाह्ये व्योम तिष्ठति निर्मलम् ॥७।१२८।११॥

vAyo:_daza.guNam bAhye vyoma tiSThati nirmalam ||7|128|11||

ततः परतरम् शान्तम् ब्रह्माकाशम् अनन्तकम्

tata: parataram zAntam brahmAkAzam anantakam |

प्रकाशम् तमो_महा.चिद्.घनम् अव्ययम् ॥७।१२८।१२॥

na prakAzam na ca tama:_mahA.cit.ghanam avyayam ||7|128|12||

अन्=आदि-मध्य-पर्यन्ते तस्मिन् ब्रह्म-महाम्बरे

an=Adi-madhya-paryante tasmin brahma-mahAmbare |

महाचिन्.नाम्नि सर्वात्मन्य्_अयो.निर्वाण-रूपिणि ॥७।१२८।१३॥

mahAcit.nAmni sarvAtmani_aya:.nirvANa-rUpiNi ||7|128|13||

ब्रह्माण्डानाम् तादृशानाम् दूरे दूरे पुनः पुनः

brahmANDAnAm tAdRzAnAm dUre dUre puna: puna: |

मिथः-लक्षाणि लक्षाणि कचन्ति_उपरमन्ति ॥७।१२८।१४॥

mitha:-lakSANi lakSANi kacanti_uparamanti ca ||7|128|14||

किम्चित्_कचयत्य्_अत्र समे कचन-रूपिणि

na kim.cit_kacayati_atra same kacana-rUpiNi |

तादृग्.भयम् तथा.रूपम् तद्_आत्मन्य्_एव संस्थितम् ॥७।१२८।१५॥

tAdRk.bhayam tathA.rUpam tat_Atmani_eva saMsthitam ||7|128|15||

एष* ते कथितः सर्वो दृश्य.अनुभवन-क्रमः

eSa* te kathita: sarva:_dRzya.anubhavana-krama: |

अधुना शृणु किम्.वृत्तम् लोकालोके विपश्चितः ॥७।१२८।१६॥

adhunA zRNu kim.vRttam lokAloke vipazcita: ||7|128|16||

स्वभ्यस्त-पूर्व-संस्कारो विलसन् निश्चयोर् इतः

svabhyasta-pUrva-saMskAra:_vilasan nizcayo:_ita: |

लोकालोक-गिरेर् मूर्ध्नो तमः श्वभ्रम् पपात सः ॥७।१२८।१७॥

lokAloka-gire:_mUrdhna:_tama: zvabhram papAta sa: ||7|128|17||

ददर्श तत्र शिखर-प्रतिमैर् विहगैर् वपुः

dadarza tatra zikhara-pratimai:_vihagai:_vapu: |

विकर्तितम् मनो.देहम् प्रसृतम् स्वचिन्तिते ॥७।१२८।१८॥

vikartitam mana:.deham prasRtam ca sva.cintite ||7|128|18||

देशस्य तस्य पुण्यत्वाd देहम् तच् _आतिवाहिकम्

dezasya tasya puNyatvAt_deham tat_ca_AtivAhikam |

आधिभौतिकता-बोधम् _अनयन् निर्मल.आशयः ॥७।१२८।१९॥

AdhibhautikatA-bodham na_anayan nirmala.Azaya: ||7|128|19||

तावन्.मात्र-प्रबोधो ऽसौ _अधिकम् बोधम् आगतः

tAvat.mAtra-prabodha:_asau na_adhikam bodham Agata: |

चिन्तयित्वा_असितम् कार्यम् बभूव प्रकृतेर् हितः ॥७।१२८।२०॥

cintayitvA_asitam kAryam babhUva prakRte:_hita: ||7|128|20||

राम* उवाच

rAma* uvAca |

अदेहम् प्रसरत्य्_एतच् चित्तम् कार्ये कथम् मुने

adeham prasarati_etat_cittam kArye katham mune |

आतिवाहिक-संवित्तेर् बोधः स्यात् कीदृशो ऽधिकः ॥७।१२८।२१॥

AtivAhika-saMvitte:_bodha: syAt kIdRza:_adhika: ||7|128|21||

वसिष्ठ* उवाच

vasiSTha* uvAca |

संकल्प-पथिकत्वेन यथा_अन्तःपुर-वासिनः

saMkalpa-pathikatvena yathA_anta:pura-vAsina: |

इदम् मनः प्रसरति तथा_अस्य प्रसृतम् मनः ॥७।१२८।२२॥

idam mana: prasarati tathA_asya prasRtam mana: ||7|128|22||

भ्रमे स्वप्ने मनोराज्ये मिथ्या.ज्ञाने कथाश्रुतौ

bhrame svapne manorAjye mithyA.jJAne kathAzrutau |

यथा मनः प्रसरति तथा तत्.प्रसृतम् मनः ॥७।१२८।२३॥

yathA mana: prasarati tathA tat.prasRtam mana: ||7|128|23||

पतन्ति तु शरीरम् तद् आतिवाहिकम् उच्यते

patanti tu zarIram tat_AtivAhikam ucyate |

आधिभौतिक-धीर् भाति विस्तृत्य_अत्र_एव कालतः ॥७।१२८।२४॥

Adhibhautika-dhI:_bhAti vistRtya_atra_eva kAlata: ||7|128|24||

ते तदा_अन्तर्धिम् आयाते सर्प.रज्जु-भ्रम.उपमे ।

te tadA_antardhim AyAte sarpa.rajju-bhrama.upame |

आधिभौतिक.देहे ऽस्मिञ्*छिष्यते त्व्_आतिवाहिकः ॥७।१२८।२५॥

Adhibhautika.dehe_asmin*ziSyate tu_AtivAhika: ||7|128|25||

आतिवाहिक* एषो ऽङ्ग निपुणम् प्र.विचार्यताम्

AtivAhika* eSa:_aGga nipuNam pra.vicAryatAm |

चिन्मात्र-व्यतिरेकेण यावद् अत्र_अन्यद् अस्ति नो ॥७।१२८।२६॥

cin.mAtra-vyatirekeNa yAvat_atra_anyat_asti no ||7|128|26||

देशाद्_देश.अन्तर-प्राप्तौ यन्_मध्ये संविद्दो_वपुः

dezAt_deza.antara-prAptau yat_madhye saMvida:_vapu: |

चिन्मात्रस्य_अस्य तद्.रूपम् अनन्तस्य_एक-रूपिणः ॥७।१२८।२७॥

cinmAtrasya_asya tat.rUpam anantasya_eka-rUpiNa: ||7|128|27||

क्व द्वैतम् क्व वा द्वेष: क्व राग.आदि तु कथ्यताम्

kva dvaitam kva ca vA dveSa: kva rAga.Adi tu kathyatAm |

सर्वम् शिवम् अनाद्यन्तम् परो बोध* इति स्मृतः ॥७।१२८।२८॥

sarvam zivam anAdyantam para:_bodha* iti smRta: ||7|128|28||

निर्मनो-मननम् शान्तम् आसितम् बोध* उत्तमः

nirmana:.mananam zAntam Asitam bodha* uttama: |

आतिवाहिक.देह-स्थो तम् बोधम् उपागतः ॥७।१२८।२९॥

AtivAhika.deha-stha:_na tam bodham upAgata: ||7|128|29||

विपश्चित् तद् विबोधो ऽसौ ददर्श विसरन् मनः

vipazcit tad_vibodha:_asau dadarza visaran mana: |

आतिवाहिक-बोधेन गर्भ-वास.उपमम् तमः ॥७।१२८।३०॥

AtivAhika-bodhena garbha-vAsa.upamam tama: ||7|128|30||

तमसो ऽन्ते विरिञ्च.अण्दक-वाट*च्छेद-भूतलम्

tamasa:_ante viriJca.aNdaka-vATa*cheda-bhUtalam |

वज्रसारम् हेममयम् कोटि.योजन-विस्तृतम् ॥७।१२८।३१॥

vajrasAram hemamayam koTi.yojana-vistRtam ||7|128|31||

तद् अन्ते प्राप सलिलम् तस्माद् अष्ट-गुणम् ततः

tat_ante prApa salilam tasmAt_aSTa-guNam tata: |

कपाट-भूमा_एव समम् स्थितम् अर्णव-पृष्ठवत् ॥७।१२८।३२॥

kapATa-bhUmA_eva samam sthitam arNava-pRSThavat ||7|128|32||

तम् अतीत्य ततः प्राप तेजो ऽर्क-गण-भीषणम्

tam atItya tata: prApa teja:_arka-gaNa-bhISaNam |

प्रलय.अग्नि-घन-ज्वाला-पिण्ड-कोटर-भास्वरम् ॥७।१२८।३३॥

pralaya.agni-ghana-jvAlA-piNDa-koTara-bhAsvaram ||7|128|33||

दाह.शोक.आदि-मुक्तेन वपुषा मानसेन तत्

dAha.zoka.Adi-muktena vapuSA mAnasena tat |

तत्र गच्छन् * बुबुधे वहनम् पूर्व-वासितम् ॥७।१२८।३४॥

tatra gacchan sa* bubudhe vahanam pUrva-vAsitam ||7|128|34||

उह्यमानो विवेद_असाव्_आत्मानम् त्व्_आतिवाहिकम् ।

uhyamAna:_viveda_asAu_AtmAnam tu_AtivAhikam |

चित्त.मात्र-आत्मनः स्वस्य किम् इव_उह्यत* इति_अपि ॥७।१२८।३५॥

citta.mAtra-Atmana: svasya kim iva_uhyata* iti_api ||7|128|35||

इति बोधेन धीर.आत्मा तम् ततार_अनिल.अर्णवम्

iti bodhena dhIra.AtmA tam tatAra_anila.arNavam |

प्राप तद् विततम् व्योम तस्माद् दश.गुणम् स्थितम् ॥७।१२८।३६॥

prApa tad_vitatam vyoma tasmAt_daza.guNam sthitam ||7|128|36||

तद् अतिक्रम्य * प्राप ब्रह्म.आकाशम् अनन्तकम्

tad ati.kramya sa* prApa brahma.AkAzam anantakam |

यत्र सर्वम् यतः सर्वम् यन् किम्चिच् किम्चन ॥७।१२८।३७॥

yatra sarvam yata:_sarvam yat_na kim.cit_ca kim.cana ||7|128|37||

मनसा प्रभ्रमंस्*तत्र दूराद् दूरतरम् ययौ

manasA prabhraman*tatra dUrAt_dUrataram yayau |

तेन दृष्टम् पृथ्व्य्_आपस् तेजो वायुर्_तथा जगत् ॥७।१२८।३८॥

tena dRSTam ca pRthvi_Apa:_teja:_vAyu:_tathA jagat ||7|128|38||

पुनः संसार-रचनाः पुनः सर्गाः पुनर् दिशः

puna: saMsAra-racanA: puna: sargA: puna:_diza: |

पुनर् महीधरा व्योम पुनर् देवाः पुनर् नराः ॥७।१२८।३९॥

puna:_mahIdharA vyoma puna:_devA: puna:_narA: ||7|128|39||

पुनः पञ्च.महाभूत-पर्यन्ते ब्रह्म निर्घनम्

puna: paJca.mahAbhUta-paryante brahma nir.ghanam |

पुनस्_तत्र जगन्त्य्_उच्चैः पुनः सर्गाः पुनर्_दिशः ॥७।१२८।४०॥

puna:_tatra jaganti_uccai: puna: sargA: puna:_diza: ||7|128|40||

ब्रह्म.आकाशस् ततः सर्गा: पुनर् अन्ये त्व्_अनिष्ठिता:

brahma.AkAza:_tata: sargA: puna:_anye tu_a.niSThitA: |

इत्य्_असौ विहरन् दीर्घ-कालम् अद्य_अपि संस्थितः ॥७।१२८।४१॥

iti_asau viharan dIrgha-kAlam adya_api saMsthita: ||7|128|41||

स्व.निश्चयाच् चिर.अभ्यस्तान् _असौ विरतिम् एति हि

sva.nizcayAt_cira.abhyastAt_na_asau viratim eti hi |

अन्तो _एव_अस्त्य्_अविद्यायाः सा हि ब्रह्मैव सत्यता ॥७।१२८।४२॥

anta:_na_eva_asti_avidyAyA: sA hi brahmaiva satyatA ||7|128|42||

वस्तुतो न_अस्त्य्_अविद्या_इह ब्रह्मण्य्_अविकल-आत्मनि ।

vastuta:_na_asti_avidyA_iha brahmaNi_avikala-Atmani |

इदम् दृश्यम् अविद्या_इयम् इत्य्_आत्मा_एष* विकासितः ॥७।१२८।४३॥

idam dRzyam avidyA_iyam iti_AtmA_eSa* vikAsita: ||7|128|43||

यद् यथा जाग्रति स्वप्ने दृष्टम् द्रक्ष्यसि पश्यसि

yat_yathA jAgrati svapne dRSTam drakSyasi pazyasi |

तत् तथा ब्रह्म सच्*छान्तम् आसीद्_अस्ति भविष्यति ॥७।१२८।४४॥

tat tathA brahma sat*zAntam AsIt_asti bhaviSyati ||7|128|44||

घनतमः प्रविलोकन-चक्रकम्

ghanatama: pravilokana-cakrakam

क्रम-जगत्-प्रतिभानम् इदम् महत्

krama-jagat-pratibhAnam idam mahat |

परतया प्रतिभा.आत्मतया_अनया

paratayA pratibhA.AtmatayA_anayA

सद्_अङ्ग वा_अप्य्_असद् आकृति ॥७।१२८।४५॥

na ca sat_aGga na vA_api_a.sat_AkRti ||7|128|45||

तेष्व्_एव तेष्व्_इव तेषु तनूतरेषु

teSu_eva teSu_iva ca teSu tanUtareSu

ब्रह्म.उदरेषु चिर-दूरतरम् जगत्सु

brahma.udareSu cira-dUrataram jagatsu |

सो ऽद्य_अप्य्_असंविदित-तत्त्वतया

sa:_adya_api_asaMvidita-tattvatayA

तया_उच्चैः खण्डेषु रङ्कुर् इव राघव बंभ्रमीति ॥७।१२८।४६॥

tayA_uccai: khaNDeSu raGku:_iva rAghava baMbhramIti ||7|128|46||

 

om

 

WHAT HAPPENED TO THE SCHOLAR KING

 

VASISHTHA said—

 

अस्मद्.आदेर् जनस्य_एतत् प्रत्यक्षम् _अनुमानिकम्

asmat.Ade: janasya_etat pratyakSam na_anumAnikam |

शुद्ध.बोध-शरीरेण _धिभौतिक-रूपिणा ॥७।१२८१॥

zuddha.bodha-zarIreNa na_adhibhautika-rUpiNA ||7|128|1||

.

@ asmat.xx.Adi.&c.e: jana.person.sya etat.this pratyakSa.direct.witness.m na.not anumAnika.xx.m zuddha.xx.bodha.xx.zarIra.body.eNa na.not adhibhautika.xx.rUpi.formed.NA

.

***tt. *pratyakSa – perceptible (opp. to #parokSa {beyond/out.of-sight} q.v.) direct, actual; keeping in view, discerning (with gen.) witness of the senses (in *nyAya one of the 4 #pramANa-s elementary, derived from the primitive elements, material +

.

asmat.Ade:_janasya the evidence is not the witness = zuddha by the clear realization of the bodha = na_adhibhautika not by the elemental/gross body.

.

*vlm.p.Vasishtha speaking:—*vlm.p.1. Râma, I have told you all this from my own personal perception and not by any guesswork. Through their purely intelligent bodies, yogis like ourselves have come to the clear sight of these things in nature which are otherwise unknowable to the material body or mind.

 

एतद् अस्मज् जगत्.स्वप्ने _अन्येषु कथितम् मया

etat_asmat_jagat.svapne na_anyeSu kathitam mayA |

अन्येष्व्_अस्ति जगत्-स्वप्नेष्व्_एवम् अन्या_अपि स्थिति: ॥७।१२८२॥

anyeSu_asti jagat-svapneSu_evam anyA_api ca sthiti: ||7|128|2||

.

etat_asmat_jagatsvapne – this in our world-dream - na_anyeSu kathitam mayA not in others has been described by me – anyeSu asti jagat-svapneSu in other world.dreams it.is evam anyA_api ca sthiti: - so but a different state

.

*vlm. The description of the universe I have given you is the fruit of direct experience, not inferential guesswork. Besides this there are other universes of which I have not told you.

 

जगत्.स्वप्नेषु _अन्येषु संस्थान.कथनेन किम्

jagat.svapneSu ca_anyeSu saMsthAna.kathanena kim |

ह्य्_औपयोगिकाद्_अन्या कथा भवति धीमताम् ॥७।१२८३॥

na hi_aupayogikAt_anyA kathA bhavati dhImatAm ||7|128|3||

.

jagat.svapneSu ca_anyeSu –in world.dreams too in others =

saMsthAna.xx.kathana.xx.ena kim.!? na.not hi.for/indeed aupayogika.xx.At anya.another.A kathA.tale bhavati.becoming dhImat.xx.Am

.

*sv.3 For of what use is investigation into the nature of the world and others, which are but of the nature of a dream; wise men do not waste their time talking about useless things.

*vlm.3. Now whether the world is viewed in the light of a dream or any other thing, it is of no matter to us; since it is the business of the learned, to speak of its situation and what relates thereto; (and not of its nature or essence).

 

सर्वेषाम् उत्तरे मेरुर् लोकालोकश् दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

येषाम् इत्य्_अनुमा_अशेष-भूत.ओघे तेन पण्डिता: ॥७।१२८४॥

yeSAm iti_anumA_azeSa-bhUta.oghe tena paNDitA: ||7|128|4||

.

sarveSAm uttare - remote from everything = meru: - Mount meru = lokAloka: ca dakSiNe – and Lokaaloka in the south + yeSAm.of.which.ones iti.so/"thus" anumA.inference/conclusion azeSa.entire/whole.bhUta.being.ogha.flood\many.e tena.by/with.that paNDita.Pandit/scholar.A:

.

*vlm.4. There are the two poles (merus) situated at the utmost extremities of the north and south of the world; and it is the business of the learned, to enquire into the endless kinds of beings lying between them.

 

प्रत्यक्षम् एतद् अन्येषाम् यत्र ते ऽन्ये जगद्.भ्रमा:

pratyakSam etat_anyeSAm yatra te_anye jagat.bhramA: |

_अस्माकम् विषये ते हि तथा संस्थान-शोभिन: ॥७।१२८५॥

na_asmAkam viSaye te hi tathA saMsthAna-zobhina: ||7|128|5||

.

pratyakSam etat_anyeSAm – witness this is of others =

yatra - where =

te anye jagad-bhramA: - those other world-wanderings +

na_asmAkam viSaye te hi

tathA saMsthAna-zobhina:

*vlm.5. These varieties are well5range. The inhabitants of the various planes of consciousness and the different worlds experience the materialisation of those worlds, not others.

 ##yuj - *yoga - *upayoga: - employment, application; use, enjoyment + #aupayaugika‑ - (ifc.) relating to the application of (a remedy &c.) +

 

सर्वेषाम् उत्तरे मेरुr लोकालोकz दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

सप्त.द्वीप​.निवासानाम् _अन्येषाम् इति निश्चय: ॥७।१२८६॥

sapta.dvIpa-nivAsAnAm na_anyeSAm iti nizcaya: ||7|128|6||

.

sarveSAm.of.all.those uttara.upper/outer/Northerner.e meru.Mount.Meru: lokAloka.xx.: ca dakSiNa.to the south.e sapta.seven.dvIpa.land/continent.nivAsa.clothing\dwelling.AnAm na.not anyeSAm.of.others iti.so/"thus" nizcaya.uncertainty/doubt:

.

at the end of all things

mount meru

lokAloka: ca - and lokAloka =

dakSiNe – in the south +

sapta.dvIpa-nivAsAnAm

na anyeSAm

iti nizcaya: - such is certain.

*vlm.6. The two poles (as said before), standing at the farthest extremities of the globe, limit the earth with its seven continents and seas, and stretch no farther beyond them.

 

प्रकृतम् शृणु, हे राम, तद् ब्रह्माण्ड-कवटकम्

prakRtam zRNu, he rAma, tat_brahmANDa-kavaTakam |

यत् प्रमाणम् ततो वारि बाह्यो दश.गुणम् स्थितम् ॥७।१२८७॥

yat pramANam tata:_vAri bAhya:_daza.guNam sthitam ||7|128|7||

.

prakRtam

zRNu he rAma - pay attention, rAma, =

tat_brahmANDa-kavaTakam – that Cosmic.Egg-cap +

yad.what/which pramANa.evidence.m tatas.therefore/from.that vAri.water

bAhyo daza.guNam sthitam - more than ten times situate

.

*vlm.7. Now hear, O Ráma, that the whole body of water on earth, is ten times as much, as the extent of the two continents (lit, valves), which are surrounded by it.

 

तद् ब्रह्माण्ड-कवाटम् तु तृणम् तृण-मणिर् यथा

tat_brahmANDa-kavATam tu tRNam tRNa-maNi:_yathA |

धत्ते वारि स्वभावेन नित्यम् कल्पक-रत्नवत् ॥७।१२८८॥

dhatte vAri svabhAvena nityam kalpaka-ratnavat ||7|128|8||

.

tat_brahmANDa-kavATam tu - that Cosmic.Egg-cap tho =

tRNam to grass

tRNa-maNi:_yathA – like the grasses' wishing.stone +

dhatte gives

vAri svabhAvena – water of its own accord =

nityam.ever/always kalpaka.normal/rule.ratna.jewel.vat.like

just as a grass.wishingshell opens

to a terribly gaping age.

#tRNa : –neut.stone gives water to the grass,

that being always its nature,

so the Cosmic half

*vlm.p.8 The two continents attract the encircling waters around them, just as a magnet attracts iron needles. The water upholds the continents just like the wish-fulfilling kalpa tree supports the fruit upon it.

 

सर्वेषाम् एव भावानाम् स्थित: कल्पक-रत्नवत्

sarveSAm eva bhAvAnAm sthita: kalpaka-ratnavat |

सर्वदा पार्थिवो_भागस्_तेन_अत्र_एते पतन्त्य्_अलम् ॥७।१२८९॥

sarvadA pArthiva:_bhAga:_tena_atra_ete patanti_alam ||7|128|9||

.

sarveSAm eva bhAvAnAm – of all that come to feeling =

sthita.existent/situate: kalpaka.normal/rule.ratna.jewel.vat.like sarvadA.always/everywhen pArthiva.earthly/pricely: bhAga.part/portion/share: tena.by/with.that atra.here ete.these patanti.falling alam.enuff/assez

.

*vlm.p.9 All things on earth are supported by it, just as the fruit of a tree is supported by its stem. Therefore everything on earth falls down on it, like fruit falling upon the ground.

 ##bhU - *bhava - emerging to.be - *bhAva‑ - becoming, being, existing effectively • turning or transition into (tasmin or comp.) continuance of becoming (opp. to cessation • condition, rank (with sthAvira, old age • <anyam bhAvam Apadyate> euphem. = 'he undergoes another being', he dies • state of being anything, esp. comp, e.g. bAlabhAva.childhood = bAlatA, or tva •-• Comp. tanutAbhAva, the state of thinness) temperament (eko bhAva: or #ekabhAva - a simple or artless nature • <bhAvo bhAvam nigacchati> = birds of a feather flock together) • any state of mind or body (<yAdRzena bhAvena> with whatever disposition of mind • <bhAvam amaGgalam >kR> with tasmin, [make unpleasant feeling in] • (in rhet.) Emotion (there are 2 Kinds of bhAvas -- the #sthAyin or primary, and #vyabhicArin or subordinate • the former are 8 or 9 according as the *rasas or sentiments are taken to be 8 or 9 • the latter 33 or 34) • conjecture, supposition • purport, meaning (iti bhAva: [i.bh.] 'such is the sense' = ity artha: [i.a.] or ity abhipraya - constantly used by commentators at the end of their explanations) • love, affection, attachment (<bhAvam >kR> with tasmin, to feel an affection for) • the seat of the feelings or affections (<parituSTena bhAvena> with a pleased mind) • that which is or exists, thing or substance, being or living creature (sarva-bhAvA - all earthly objects • bhAvA: sthAvara-jaGgamA - plants and animals) • (in dram.) a discreet or learned man (as a term of address = respected sir)  • (in gram.) the fundamental sense of the verb, or abstract noun (esp. impersonal verb, e.g. pacyate, 'there is cooking' or 'cooking is going on') - y1.027

जलाद्_दश.गुणम् बाह्य: स्थितम् तेजो निर्.इन्धनम्

jalAt_daza.guNam bAhya: sthitam teja:_nir.indhanam |

आकाश-विशदम् शान्त-स्तब्ध-ज्वाल.उदर.उपमम् ॥७।१२८।१०॥

AkAza-vizadam zAnta-stabdha-jvAla.udara.upamam ||7|128|10||

.

jalAt - than water =

daza.guNam bAhya: - 10.times, outward =

sthitam – situate =

tejas.Fire without fuel

AkAza-vizadam

zAnta-stabdha-jvAla.udara.upamam -

like something peaceful-stabdha-flame-udara.

*vlm.p.10 Far below the surface of the water there is a latent heat which is always burning without any fuel. This latent heat is as still as the air and as clear as the flame of fire.

 

तस्माद् दश.गुणो बाह्ये संस्थितो वायुर् आयत:

tasmAt_daza.guNa:_bAhye saMsthita:_vAyu:_Ayata: |

वायोर् दश.गुणम् बाह्ये व्योम तिष्ठति निर्मलम् ॥७।१२८।११॥

vAyo:_daza.guNam bAhye vyoma tiSThati nirmalam ||7|128|11||

.

tasmAt - from that =

daza.guNa: bAhye saMsthita: - 10.times beyond situate =

vAyu:_Ayata: - the Wind has come =

vAyo:_daza.guNam bAhye - 10.times beyond the Wind =

vyoma tiSThati nirmalam remains the spotless spacious sky.

*vlm.p.11 At a distance of ten times from it, there is the vast region of air. As many times far away from that, there is the open space of transparent emptiness.

 

तत: परतरम् शान्तम् ब्रह्माकाशम् अनन्तकम्

tata: parataram zAntam brahmAkAzam anantakam |

प्रकाशम् तमो_महा.चिद्.घनम् अव्ययम् ॥७।१२८।१२॥

na prakAzam na ca tama:_mahA.cit.ghanam avyayam ||7|128|12||

.

tata: parataram - further than that =

zAntam brahmAkAzam - peaceful brahmic Space =

anantakam - without an ending +

na prakAzam na ca tama: - not radiant nor dark =

mahA.cidghanam avyayam a changeless Great.Consciousness-cloud .

*vlm.12. At a great distance from.that, there is the infinite space of the vacuity of Divine spirit; which is neither dark nor bright, but is full of Divine Intelligence.

#i - #vI – *vyaya - liable to change, pershable; cf. *avyaya: – Loss, disappearance; • Decline, downfall. • Expenditure, applying to use (opp. #Aya, "income" आय); •• (In gram.) Inflection, declension. •• #vyayena. endयम् 1315 Beyond even that is the infinite space; this is neither illumined nor is it dark. It is full of pure consciousness. ...

*vlm.p.12 At a great distance from that, there is the infinite space of the emptiness of Divine Spirit. It is neither dark nor bright, but full of Divine Consciousness.

 

अन्=आदि-मध्य-पर्यन्ते तस्मिन् ब्रह्म-महाम्बरे

an=Adi-madhya-paryante tasmin brahma-mahAmbare |

महाचिन्.नाम्नि सर्वात्मन्य्_अयो.निर्वाण-रूपिणि ॥७।१२८।१३॥

mahAcit.nAmni sarvAtmani_aya:.nirvANa-rUpiNi ||7|128|13||

.

an=Adi-madhya-paryante - without beginning, middle, or end =

tasmin brahma-mahAmbare – in that great brahmic sky +

mahAcin-nAmni - called the Great Consciousness =

sarvAtmani – in every self =

ayas.xx.Nirvaana.xx.rUpi.formed.Ni

.

*vlm.13. This endless void of the supreme spirit, is without its beginning, middle or end; and is named as the universal soul, the great Intellect and perfect bliss, (nirvana or insouciance).

 

ब्रह्माण्डानाम् तादृशानाम् दूरे दूरे पुन: पुन:

brahmANDAnAm tAdRzAnAm dUre dUre puna: puna: |

मिथ:-लक्षाणि लक्षाणि कचन्ति_उपरमन्ति ॥७।१२८।१४॥

mitha:-lakSANi lakSANi kacanti_uparamanti ca ||7|128|14||

.

brahmANDAnAm tAdRzAnAm – of Cosmic Eggs of that sort =

dUre dUre puna: puna: - from afar & afar again & again +

mitho-lakSANi lakSANi – false =

kacanti_uparamanti ca they shine; they cease also

.

*vlm.14. Again there are myriads of orbs, in the distant parts of these spheres; that appear to and disappear from view by turns.

 

किम्चित्_कचयत्य्_अत्र समे कचन-रूपिणि

na kim.cit_kacayati_atra same kacana-rUpiNi |

तादृग्.भयम् तथा.रूपम् तद्_आत्मन्य्_एव संस्थितम् ॥७।१२८।१५॥

tAdRk.bhayam tathA.rUpam tat_Atmani_eva saMsthitam ||7|128|15||

.

na kim.cit_kacayati_atra – not anything is projected here =

same kacana-rUpiNi – in a like shining formation +

tAdRk.bhaya.fear.m tathA.thus.rUpa.form.m tat.that/it/he.Atmani.whin.Self eva.indeed\only/very saMsthita.established.m

.

*vlm.15. But in reality, there nothing that either appears or disappears, in the uniformly bright soul of Brahmá; where every thing continues in the same manner, throughout all eternity.

 

एष* ते कथितः सर्वो दृश्य.अनुभवन-क्रमः

eSa* te kathita: sarva:_dRzya.anubhavana-krama: |

अधुना शृणु किम्.वृत्तम् लोकालोके विपश्चितः ॥७।१२८।१६॥

adhunA zRNu kim.vRttam lokAloke vipazcita: ||7|128|16||

.

eSa: te kathita: sarva: - thus to you has been told everything =

dRzya.anubhavana-krama: - what we behold and the process of experiencing it + adhunA zRNu kim.vRttam – now hear this account =

lokAloke - on lokAloka Peak =

vipazcita: - about vipashchit the Scholar

.

*vlm.16. I have thus related to you, Ráma, all about the phenomenal worlds, that are perceptible to us; hear me now to tell you, what became of Vipaschit in the polar region.

 

स्वभ्यस्त-पूर्व-संस्कारो विलसन् निश्चयोर् इतः

svabhyasta-pUrva-saMskAra:_vilasan nizcayo:_ita: |

लोकालोक-गिरेर् मूर्ध्नो तमः श्वभ्रम् पपात सः ॥७।१२८।१७॥

lokAloka-gire:_mUrdhna:_tama: zvabhram papAta sa: ||7|128|17||

.

svabhyasta-pUrva-saMskAra: vilasan nizcayo:_ita: | lokAloka-gire:_mUrdhna: tama: zvabhram papAta sa:

.

his playful wandering

thru his prior conditioning

led

from the top of lokAloka.Mountain

into a dark pit

.

*vlm. Being led by his former impressions and accustomed habit ...

 

ददर्श तत्र शिखर-प्रतिमैर् विहगैर् वपु:

dadarza tatra zikhara-pratimai:_vihagai:_vapu: |

विकर्तितम् मनो.देहम् प्रसृतम् स्वचिन्तिते ॥७।१२८।१८॥

vikartitam mana:.deham prasRtam ca sva.cintite ||7|128|18||

.

dadarza tatra – saw there =

zikhara-pratimai:_vihagair - with mountain-like birds =

vapu: - his gross.body +

vikartitam manodeham prasRtam ca svacintite

.

*vlm.18. He found himself lying as dead at that spot, when the birds of air, as big as mountain peaks, alighted upon his dead body, which they tore to pieces and devoured at last.

 

देशस्य तस्य पुण्यत्वाd देहम् c _Aतिवाहिकम्

dezasya tasya puNyatvAt_deham tat_ca_AtivAhikam |

आधिभौतिकता-बोधम् _अनयन् निर्मल.आशय: ॥७।१२८।१९॥

AdhibhautikatA-bodham na_anayan nirmala.Azaya: ||7|128|19||

.

dezasya tasya - of that place =

puNyatvAd

deham tat_ca_ativAhikam – and that Traveler body +

AdhibhautikatAbodham

na_anayan_nirmalaAzaya:

*vlm.19. But as he died on the holy mount, and had a spiritual body of himself; he did not feel the pains and pangs which are inevitable upon the loss of the material body, but retained his clear consciousness all along.

 

तावन्.मात्र-प्रबोधो ऽसौ _अधिकम् बोधम् आगत:

tAvat.mAtra-prabodha:_asau na_adhikam bodham Agata: |

चिन्तयित्वा_असितम् कार्यम् बभूव प्रकृतेर् हित: ॥७।१२८।२०॥

cintayitvA_asitam kAryam babhUva prakRte:_hita: ||7|128|20||

.

tAvan.mAtra-prabodha: - to that extent fully awakened =

asau – this.one =

na_adhikam bodham Agata: - not to additional bodha.Realization having come + cintayitvA - having conceved =

asitam kAryam – an uncool duty =

babhUva - became =

prakRte:_hita:

#budh -#prabudh -#prabodha –m.• p.#candra –m. rise of knowledge; N. of wk. •

#prabodhaka: - a Royal Minstrel, the rAjA's alarm clock #prabodhaka‑ - awakening, causing to open or blossom subh. •-• Comp. *sukhaprabodhaka‑ - easy to understand.

m.adj.n.consciousness, did not attain the transcendent perceptivity of his soul; he remembered the grossness of his past acts and deeds, and was sensible of them, as any living body.

*vlm.p.20 Yet as his self-consciousness did not attain the transcendent perceptivity of his soul, he remembered the grossness of his past acts and deeds and was conscious of them, as any living body.

 

RAAMA said—

 

अदेहम् प्रसरत्य्_एतच् चित्तम् कार्ये कथम् मुने

adeham prasarati_etat_cittam kArye katham mune |

आतिवाहिक-संवित्तेर् बोध: स्यात् कीदृशो ऽधिक: ॥७।१२८।२१॥

AtivAhika-saMvitte:_bodha: syAt kIdRza:_adhika: ||7|128|21||

.

a-deham – bodilessly

prasarati - it projects

etat cittam - this Affective mind

kArye - in action

katham mune - so you say, muni, +

AtivAhika-saMvitte: - of the saMvid.Awareness =

bodha: syAt - the bodha.Realization would be =

kIdRza:_adhika: - what else is there?

.

*vlm.p.21 rAma asked, "Sage, how is it possible for the disembodied mind to perform the outward actions of the body? How can our spiritual consciousness have any kind of perception of anything?"

 

VASISHTHA said—

 

संकल्प-पथिकत्वेन यथा_अन्तःपुर-वासिनः

saMkalpa-pathikatvena yathA_anta:pura-vAsina: |

इदम् मनः प्रसरति तथा_अस्य प्रसृतम् मनः ॥७।१२८।२२॥

idam mana: prasarati tathA_asya prasRtam mana: ||7|128|22||

.

by/with saMkalpa.Concept-pathika.xx -tvam.-ity-ena

yathA.so/in.this.way- by/with anta:pura.Inner.city/women's.quarter-vAsi.xx-na:

idam.this.one- mana:Mind- prasarati.spread/issuing

tathA.thus/in.that.way- asya.v.this- prasRta.spreading-m mana:Mind-

.

as by the conceptual journey

of a dweller in the Inner City

this mana.Mind proceeds

thus his Mind proceeded.

*vlm.p.22 vasiShTha replied:— As desire drives a householder man from his house, and as imagination leads the mind to many places and objects, so the mind of this king was led from place to place.

 

भ्रमे स्वप्ने मनोराज्ये मिथ्या.ज्ञाने कथाश्रुतौ

bhrame svapne manorAjye mithyA.jJAne kathAzrutau |

यथा मन: प्रसरति तथा तत्.प्रसृतम् मन: ॥७।१२८।२३॥

yathA mana: prasarati tathA tat.prasRtam mana: ||7|128|23||

.

bhrame svapne manorAjye mithyA.jJAne kathAzrutau yathA mana: prasarati tathA tat.prasRtam mana:

.

as manas.Mind proceeds

in delusion in dream in MindWorld in mis.knowledge in a storybook

his Mind proceeded from that

.

*vlm.p.23 As the mind is moved or led by delusion, dream, imagination, error or misapprehension and recital of stories, so the mind of the king was led to believe whatever appeared before him.

 

पतन्ति तु शरीरम् तद् आतिवाहिकम् उच्यते

patanti tu zarIram tat_AtivAhikam ucyate |

आधिभौतिक-धीर् भाति विस्तृत्य_अत्र_एव कालत: ॥७।१२८।२४॥

Adhibhautika-dhI:_bhAti vistRtya_atra_eva kAlata: ||7|128|24||

.

patanti tu zarIram - they fall.into a body = tad AtivAhikam ucyate – that The Traveler is called =

Adhibhautika-dhI:_bhAti x

vistRtya.atra_eva kAlata:

*vlm.24. It is the spiritual or intellectal body (or the mind), which is subject to these fallacies, (and not the corporeal body); but the human mind, forgets in course of time, its spiritual nature; and thinks on its materiality: (i.e. takes it for a material substance).

 

ते तदा_अन्तर्धिम् आयाते सर्प.रज्जु-भ्रम.उपमे ।

te tadA_antardhim AyAte sarpa.rajju-bhrama.upame |

आधिभौतिक.देहे ऽस्मिञ्*छिष्यते त्व्_आतिवाहिकः ॥७।१२८।२५॥

Adhibhautika.dehe_asmin*ziSyate tu_AtivAhika: ||7|128|25||

.

te tadA_antardhim AyAte sarpa.rajju-bhrama.upame Adhibhautika.dehe_asmin ziSyate tu_AtivAhika:

.

they/to.you then

to Inner.Space is come

as.if when a rope

Adhibhautika material/gross body there rests the AtivAhika Traveler.

*vlm.25. But upon disappearance of these fallacies, in the manner of the mistaken notion of the snake in a rope; there appears the spiritual body only, in lieu of the corporeal one.

 

आतिवाहिक* एषो ऽङ्ग निपुणम् प्र.विचार्यताम्

AtivAhika* eSa:_aGga nipuNam pra.vicAryatAm |

चिन्मात्र-व्यतिरेकेण यावद् अत्र_अन्यद् अस्ति नो ॥७।१२८।२६॥

cin.mAtra-vyatirekeNa yAvat_atra_anyat_asti no ||7|128|26||

.

this Traveler, U.see,

you should carefully investigate

:

so long as there's no measure of Consciousness

here another is

?

no.how

!

*vlm.26. Consider well, O Ráma! that the spiritual body is the only real substantiality; because all that appears to exist here beside the intellect, is no existence at all.

AtivAhika: eSa:_aGga nipuNam pravicAryatAm

cin.mAtra x

*vlm.27. As the mind of a man going from one place to another, passes on quietly over the intermediate places, and is quite unconscious of them; such is the case with the intellect, which passes to endless objects, without ever moving from its fulcrum, or changing itself to any other form.

*sv.2628 Hence, investigate the nature of the AtivAhika body till the knowledge that the infinite consciousness alone is the truth, arises. The realisation 'Where is duality, where is hate or affection? All this is pure Siva, beginningless and endless' is enlightenment.

 

देशाद्_देश.अन्तर-प्राप्तौ यन्_मध्ये संविद्दो_वपु:

dezAt_deza.antara-prAptau yat_madhye saMvida:_vapu: |

चिन्मात्रस्य_अस्य तद्.रूपम् अनन्तस्य_एक-रूपिण: ॥७।१२८।२७॥

cinmAtrasya_asya tat.rUpam anantasya_eka-rUpiNa: ||7|128|27||

.

dezAt deza.antara-prAptau - from one place reaching another place =

yan_madhye - what is in.between =

saMvida: vapu: - of Awareness the gross body +

cinmAtrasya_asya - of this measured Consciousness =

tad rUpam – that form =

anantasya_eka-rUpiNa: - of the boundless single formation ....

*vlm.27. As the mind of a man going from one place to another, passes on quietly over the intermediate places, and is quite unconscious of them; such is the case with the intellect, which passes to endless objects, without ever moving from its fulcrum, or changing itself to any other form.

*sv. Hence, investigate the nature of the AtivAhika body till the knowledge that the infinite consciousness alone is the truth, arises. The realisation 'Where is duality, where is hate or affection? All this is pure Siva, beginningless and endless' is enlightenment.

 

क्व द्वैतम् क्व वा द्वेष: क्व राग.आदि तु कथ्यताम्

kva dvaitam kva ca vA dveSa: kva rAga.Adi tu kathyatAm |

सर्वम् शिवम् अनाद्यन्तम् परो बोध* इति स्मृत: ॥७।१२८।२८॥

sarvam zivam anAdyantam para:_bodha* iti smRta: ||7|128|28||

.

kva dvaitam kva ca vA dveSa:

kva rAga where are feelings? tell me that. Adyantam

paro bodha iti smRta:

where's Ur duality?

or else where's Ur hostility?

and where are Ur passions, tell me

:

it's all shiva

without beginning or end

perfect awakening

so it is remembered

.

*vlm.28 Therefore tell me. Where is there a duality? What object is there that deserves your friendship or hatred when all this totality is only one Infinite Deity known as transcendent understanding?

 

निर्मनो-मननम् शान्तम् आसितम् बोध* उत्तमः

nirmana:.mananam zAntam Asitam bodha* uttama: |

आतिवाहिक.देह-स्थो तम् बोधम् उपागतः ॥७।१२८।२९॥

AtivAhika.deha-stha:_na tam bodham upAgata: ||7|128|29||

.

nirmano-mananam zAntam Asitam bodha uttama:

AtivAhika.deha-stha: - set in Traveler.body =

na tam bodham upAgata: - not that.one to awakening/Realization approached.

*vlm.p.29 Transcendental understanding is that calm and quiet state of Consciousness which is without the workings of the mind. Though King vipashchitt was settled in his spiritual body, he had not yet attained that state of transcendental knowledge.

 

विपश्चित् तद् विबोधो ऽसौ ददर्श विसरन् मन:

vipazcit tad_vibodha:_asau dadarza visaran mana: |

आतिवाहिक-बोधेन गर्भ-वास.उपमम् तम: ॥७।१२८।३०॥

AtivAhika-bodhena garbha-vAsa.upamam tama: ||7|128|30||

.

vipazcit.the.Scholarite tat.that/it/he vibodha.xx.: asau.this.one dadarza.xx visaran.xx manas.Mind by/with AtivAhika.xx.bodha.xx.ena garbha.vasA. marrow.upama.like.m tamas.xx.

.

*vlm.p.30 Lacking this perception, he saw a vastness in his mind. With his spiritual body, he saw a dark gloom, like what appears to a fetus confined in the embryo.

*vlm.30. He being in want of this percipience, found his mind on the stretch; and with his spiritual body, he saw a dark gloom, as it appears to a foetus confined in the embryo.

 

तमसो ऽन्ते विरिञ्च.अण्दक-वाट*च्छेद-भूतलम्

tamasa:_ante viriJca.aNdaka-vATa*cheda-bhUtalam |

वज्रसारम् हेममयम् कोटि.योजन-विस्तृतम् ॥७।१२८।३१॥

vajrasAram hemamayam koTi.yojana-vistRtam ||7|128|31||

.

tamas.xx.a: ante.xx viriJca.xx.aNda.Egg.vAta.wind.cheda.xx.bhUtala.xx.m vajrasAra.xx.m hema.xx.maya.made.m koTi.xx.yojana.league.vistRta.xx.m

.

***var. typo KG: aNDa[ka]vAta...

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

*vlm.p.31 Amidst this gloom, he saw the cosmic egg split in two, and then perceived the surface of the earth situated in its lower hemisphere. It was a solid substance, bright as gold and extending millions of leagues.

 

तद् अन्ते प्राप सलिलम् तस्माद् अष्ट-गुणम् ततः

tat_ante prApa salilam tasmAt_aSTa-guNam tata: |

कपाट-भूमा_एव समम् स्थितम् अर्णव-पृष्ठवत् ॥७।१२८।३२॥

kapATa-bhUmA_eva samam sthitam arNava-pRSThavat ||7|128|32||

.

tad ante prApa salilam tasmAd aSTa-guNam tata: kapATa-bhUmaiva samam sthitam arNava-pRSThavat

.

#pRSTha

*vlm.p.32 At the end of this he saw the waters eight times in extent as that of the land. These, in the form of crusts of the oceans, formed the two hemispheres of the earth.

 

तम् अतीत्य ततः प्राप तेजो ऽर्क-गण-भीषणम्

tam atItya tata: prApa teja:_arka-gaNa-bhISaNam |

प्रलय.अग्नि-घन-ज्वाला-पिण्ड-कोटर-भास्वरम् ॥७।१२८।३३॥

pralaya.agni-ghana-jvAlA-piNDa-koTara-bhAsvaram ||7|128|33||

.

tam atItya tata: prApa teja:_arka-gaNa-bhISaNam pralaya.agni-ghana-jvAlA-piNDa-koTara-bhAsvaram xm pralaya.agni-ghana-jvAlA-piNDa-koTara-bhAsvara

.

*vlm.p.33 After passing over this, he reached the region of light, blazing with the sun and stars emitting flames of fire issuing from the vault of heaven.

 

दाह.शोक.आदि-मुक्तेन वपुषा मानसेन तत्

dAha.zoka.Adi-muktena vapuSA mAnasena tat |

तत्र गच्छन् * बुबुधे वहनम् पूर्व-वासितम् ॥७।१२८।३४॥

tatra gacchan sa* bubudhe vahanam pUrva-vAsitam ||7|128|34||

.

dAha.zokAdi-muktena - free of the fires of grief =

vapuSA mAnasena - with gross.Body mentally =

tat - that.one +

tatra gacchan - there going =

sa bubudhe he affected

vahanam pUrva-vAsitamthe vehicle formerly worn/used.

*vlm.p.34 Having passed that region of fire, without being burnt or hurt in his spiritual body, he was led by his mind to another region where he thought and felt himself carried by the winds to his former home.

*vlm.36. With this conviction of himself, the patient prince passed over the region of the winds; and got at last to the sphere of vacuum, which was ten times in extent to that of the former.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

 

उह्यमानो विवेद_असाव्_आत्मानम् त्व्_आतिवाहिकम् ।

uhyamAna:_viveda_asAu_AtmAnam tu_AtivAhikam |

चित्त.मात्र-आत्मन: स्वस्य किम् इव_उह्यत* इति_अपि ॥७।१२८।३५॥

citta.mAtra-Atmana: svasya kim iva_uhyata* iti_api ||7|128|35||

.

uhyamAna: - traveling =

viveda asau

AtmAnam tu_AtivAhikam

citta.mAtra-Atmana: svasya – of his.own affective mode of self =

kim iva_uhyata iti_api

*vlm.p.35 As he was carried in this manner, he felt himself to be of a spiritual body. For what other than the mind can lead anybody from one place to another?

 

इति बोधेन धीर.आत्मा तम् ततार_अनिल.अर्णवम्

iti bodhena dhIra.AtmA tam tatAra_anila.arNavam |

प्राप तद् विततम् व्योम तस्माद् दश.गुणम् स्थितम् ॥७।१२८।३६॥

prApa tad_vitatam vyoma tasmAt_daza.guNam sthitam ||7|128|36||

.

iti bodhena – by so realizing =

dhIrAtmA - the solid self =

tam tatAra_anila.arNavam - crossed that wind-ocean +

prApa tat vitatam vyoma - that.one reached the vastly spacious sky =

tasmAd daza.guNam sthitam - than that 10.times situate.

*vlm.p.36 With this conviction of himself, the patient king passed over the region of the winds. At last he got to the sphere of vacuum, which was ten times in extent to that of the former.

 

तद् अतिक्रम्य * प्राप ब्रह्म.आकाशम् अनन्तकम्

tad ati.kramya sa* prApa brahma.AkAzam anantakam |

यत्र सर्वम् यतः सर्वम् यन् किम्चिच् किम्चन ॥७।१२८।३७॥

yatra sarvam yata:_sarvam yat_na kim.cit_ca kim.cana ||7|128|37||

.

tad ati.kramya sa* prApa - that.one passed he reached =

brahmAkAzam anantakam - brahmic Space without.an.end +

yatra sarvam yatas sarvam - where everything is, whence everything is =

yan na kim.cic ca kim.cana - which is not anything nor anyhow.

*vlm.37. Passing over this, he found the infinite space of the vacuum of Brahmá; where in all was situated, and whence all bad proceeded, which is nothing and yet something, of which nothing can be known or predicated.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

 

मनसा प्रभ्रमंस्*तत्र दूराद् दूरतरम् ययौ

manasA prabhraman*tatra dUrAt_dUrataram yayau |

तेन दृष्टम् पृथ्व्य्_आपस् तेजो वायुर्_तथा जगत् ॥७।१२८।३८॥

tena dRSTam ca pRthvi_Apa:_teja:_vAyu:_tathA jagat ||7|128|38||

.

by.means.of.Mind exploring there

from afar and afarther they came

+

by that means they got.to.see Worlds

:

Earth.Worlds

Water.Worlds

Fire.Worlds

Air.World

:

that kind of world

...

manasA – by.means.of.Mind = prabhraman_tatra - exploring there = dUrAt dUrataram yayau - from afar and afarther they came + tena - and by that one = dRSTam ca - was perceived = pRthvi.Earth Apas.Water tejas.Fire vAyu.Air & in that way the world.

*vlm.38. Moving along this empty air, he was carried far and farther onward in his aerial journey; until he thought in his mind, he could see from there, all the other spheres of the earth and water, and of fire and air, which he had passed over before.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane.

*manasA – by.means.of.Mind = prabhraman_tatra - exploring there = dUrAt dUrataram yayau - from afar and afarther they came + tena - and by that one = dRSTam ca - was perceived = pRthvi.Earth Apas.Water tejas.Fire vAyu.Air & in that way the world.

 

पुनः संसार-रचनाः पुनः सर्गाः पुनर् दिशः

puna: saMsAra-racanA: puna: sargA: puna:_diza: |

पुनर् महीधरा व्योम पुनर् देवाः पुनर् नराः ॥७।१२८।३९॥

puna:_mahIdharA vyoma puna:_devA: puna:_narA: ||7|128|39||

.

again the convolution of Sam.sâric forms

:

again Creations

again the Directions

again the Earthborne sky

again the Gods

again Humans

...

punar.again sarga.creation.A: punar.again dizas.directions punar.again mahIdhara.mountain.A vyoma.spacious.sky. punar.again deva.God/deity.s.A: punar.again nara.man/human.A: punar.again saMsAra.Convolution - again samsAric formations, again creations, again the directions, again a sky bearing the earth, again the gods, again humans

...

*vlm.39. There were again the formations of worlds, and repeated creations and dissolutions of them to be seen in it; and trains of gods and men, and those of hills and all other things; going on in endless succession therein.

*sv. He entered the infinite space of brahmA and saw everything there.

 

पुनः पञ्च.महाभूत-पर्यन्ते ब्रह्म निर्घनम्

puna: paJca.mahAbhUta-paryante brahma nir.ghanam |

पुनस्_तत्र जगन्त्य्_उच्चैः पुनः सर्गाः पुनर्_दिशः ॥७।१२८।४०॥

puna:_tatra jaganti_uccai: puna: sargA: puna:_diza: ||7|128|40||

.

...

again

the sequence of five elements as Immensity thickens to a cloud

:

again

the worlds in their rising, again the Creations

again

the Ten Directions

...

.

puna: paJca-mahAbhUta-paryante - again the worlds arising as 5 elements =

brahma nirghanam – the Immensity unclouding + puna:_tatra jaganti_uccai: - again there the worlds above = puna: sargA: - again the Creations = puna:_diza: - again the Directions.

*vlm.p.40 There was a recurrence of the primary elements, and their assumption of substantial forms, and repetitions of creations and reappearances of worlds and the sides of the compass.

*AB. niSThitam ghanam nirghanam ||7|128|

*puna: paJca-mahAbhUta-paryante - again the worlds arising as 5 elements =

brahma nirghanam – the Immensity unclouding + puna:_tatra jaganti_uccai: - again there the worlds above = puna: sargA: - again the Creations = puna:_diza: - again the Directions.

 

ब्रह्म.आकाशस् तत: सर्गा: पुनर् अन्ये त्व्_अनिष्ठिता:

brahma.AkAza:_tata: sargA: puna:_anye tu_a.niSThitA: |

इत्य्_असौ विहरन् दीर्घ-कालम् अद्य_अपि संस्थित: ॥७।१२८।४१॥

iti_asau viharan dIrgha-kAlam adya_api saMsthita: ||7|128|41||

.

brahma.AkAza: - ... brahmic Space =

tata: sargA: - from that Creations =

puna:_anye tu a.niSThitA: - again others tho not complete +

iti_asau viharan – so he is traveling =

dIrgha-kAlam – for a long time =

adya_api saMsthita: - even now he's so occupied

.

*vlm.41. Thus the prince is still going on in his journey through the infinite void of Brahman; and finds the succession of creations and their dissolutions in it to no end.

*sv. But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

* brahma.AkAza: - ... brahmic Space = tata: sargA: - from that Creations = puna:_anye tu a.niSThitA: - again others tho not complete + iti_asau viharan – so he is traveling = dIrgha-kAlam – for a long time = adya_api saMsthita: - now even so occupied.

 

स्व.निश्चयाच् चिर.अभ्यस्तान् _असौ विरतिम् एति हि

sva.nizcayAt_cira.abhyastAt_na_asau viratim eti hi |

अन्तो _एव_अस्त्य्_अविद्याया: सा हि ब्रह्मैव सत्यता ॥७।१२८।४२॥

anta:_na_eva_asti_avidyAyA: sA hi brahmaiva satyatA ||7|128|42||

.

sva.nizcayAt - thru his own conviction =

cira.abhyastAt - thru long practice =

na_asau viratim eti hi – nor does he to rest go thus +

anta: - within = na_eva_asti_avidyAyA: - not even is he in Ignorance =

sA hi brahmaiva satyatA for it too is only Immensity in a state of reality

.

*vlm.42. He has no cessation from his wanderings, owing to his conviction and assuetude of thinking the reality of the world; nor does he get rid of his ignorance, which is from god also. (Man is created in ignorance, and barred from tasting the forbidden fruit of knowledge).

*sv. अभ्यस्तान्_ .असौ विरतिम् एति हि

अन्तो .एव .अस्त्य् .अविद्याया: सा हि ब्रह्मैव सत्यता ॥७।१२८।४२॥

sva.nizcayAt_cira424446 But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

 

वस्तुतो न_अस्त्य्_अविद्या_इह ब्रह्मण्य्_अविकल-आत्मनि ।

vastuta:_na_asti_avidyA_iha brahmaNi_avikala-Atmani |

इदम् दृश्यम् अविद्या_इयम् इत्य्_आत्मा_एष* विकासित: ॥७।१२८।४३॥

idam dRzyam avidyA_iyam iti_AtmA_eSa* vikAsita: ||7|128|43||

.

vastuta: na_asti_avidyA_iha - "really there is no knowing here =

brahmaNi - in the brahman.Immensity =

avikala-Atmani

idam dRzyam - this held.to.be =

avidyA_iyam - Unknowing is this" =

iti_AtmA - so the self =

eSa vikAsita: - this

.

? But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

*vlm.43. Whatever you view in your waking, or see in your dream; is the perspicacity of the Divine soul, and ever displays these sight in itself.

#kala - #vikala - *avikala‑ - unimpaired , entire MaitrUp. MBh. xii , 11943 , &c. ; regular , orderly S3is3. xi , 10.

#vikAsi - #vikAsita‑ - expanded blown (flower bud) +

 

यद् यथा जाग्रति स्वप्ने दृष्टम् द्रक्ष्यसि पश्यसि

yat_yathA jAgrati svapne dRSTam drakSyasi pazyasi |

तत् तथा ब्रह्म सच्*छान्तम् आसीद्_अस्ति भविष्यति ॥७।१२८।४४॥

tat tathA brahma sat*zAntam AsIt_asti bhaviSyati ||7|128|44||

.

yat_yathA jAgrati svapne - however it is in Waking as in Dream =

dRSTam - seen.to.be =

drakSyasi - you will behold =

pazyasi - you will see +

tat tathA brahma sat-zAntam

AsIt_asti bhaviSyati - was & is & will become

.

*vlm.44. This world is an apparition of our ignorance, like the spectres that are seen amidst deep darkness; but know that it is the transparent intellect of god which represents it so, and will ever do the same.

* drakSyasi <dRz – to see, behold.

यद्_यथा जाग्रति स्वप्ने दृष्टम् द्रक्ष्यसि पश्यसि

त् तथा ब्रह्म सच्chAntam AsIt_asti bhaviSyati ||7|128|44||

*vlm.44. This world is an apparition of our ignorance, like the spectres that are seen amidst deep darkness; but know that it is the transparent intellect of god which represents it so, and will ever do the same.

 

घनतम: प्रविलोकन-चक्रकम्

ghanatama: pravilokana-cakrakam

क्रम-जगत्-प्रतिभानम् इदम् महत्

krama-jagat-pratibhAnam idam mahat |

परतया प्रतिभा.आत्मतया_अनया

paratayA pratibhA.AtmatayA_anayA

सद्_अङ्ग वा_अप्य्_असद् आकृति ॥७।१२८।४५॥

na ca sat_aGga na vA_api_a.sat_AkRti ||7|128|45||

.

ghana.tama: - most dense/thick =

pravilokana-cakrakam

krama-jagat-pratibhAnam idam mahat

paratayA - w perfection =

pratibhA-AtmatayA - w projective nature =

anayA – w this =

na ca sat_aGga - neither is it a real, U.see, =

na vA_api_a.sat_AkRti - nor is it an unreal formation

.

#vilok the spiritual or fine substratum of material or gross objects the all penetrating influence of the Supreme Spirit; the Supreme Spirit itself nature •• #vilokanam on material objects (treated of in the Upanishads)_zBr.tUp. • #pravilokana #pravilokanacakraka

*vlm.45. And as the dark sight of the gross world, as well as the clear light of its transparency, do both of then proceed alike from the sellfsame mind of God; it is impossible to conceive, whether it is the one or the other, or both alike.

kramapratibhAnam idam mahat |

paratayA pratibhAtmatayA_anayA

na ca sat_aGga na vA_api_a.sad Densest cakrakam

krama of these great ordered

paratayA pratibhA x AkRti 45424446 But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

 

 

तेष्व्_एव तेष्व्_इव तेषु तनूतरेषु

teSu_eva teSu_iva ca teSu tanUtareSu

ब्रह्म.उदरेषु चिर-दूरतरम् जगत्सु

brahma.udareSu cira-dUrataram jagatsu |

सो ऽद्य_अप्य्_असंविदित-तत्त्वतया

sa:_adya_api_asaMvidita-tattvatayA

तया_उच्चै: खण्डेषु रङ्कुर् इव राघव बंभ्रमीति ॥७।१२८।४६॥

tayA_uccai: khaNDeSu raGku:_iva rAghava baMbhramIti ||7|128|46||

.

teSu eva teSu iva ca - in.them = in.those tanUbody-tara.xx.eSu brahma.udara.eSu cira.dUratara.m jagat.su sas adya api by/with a.saMvidita.tattva.tA.ayA tayA uccais khaNDa.eSu raGku.deer/antelope: va rAghava baMbhramIti

.

*vlm.46. Hence, O Ráma, this prince being uncertain of the transparency of the Divine spirit has been wandering for ever more, in the dark maze of his preconceived worlds; as a stray deer, roves amidst the tangled wilderness.

#tanUtara

 

 

om

 

 

+++

 

FM.7.128

FM7129 A STAG AT COURT 3.AG16-17 .z53

https://www.dropbox.com/s/x2g1e1gvya9asdr/fm7129%203.ag16..17%20A%20Stag%20at%20Court%20.z53.docx?dl=0

FM.7.129 

Jiva Das

unread,
Jul 12, 2021, 12:57:18 PMJul 12
to yoga vasishtha

 

WHAT HAPPENED TO THE SCHOLAR KING

 

VASISHTHA THE PLENTIFUL declared–

 

अस्मद्.आदेर् जनस्य_एतत् प्रत्यक्षम् _अनुमानिकम्

asmat.Ade: janasya_etat pratyakSam na_anumAnikam |

शुद्ध.बोध.शरीरेण _धिभौतिक.रूपिणा ॥७।१२८१॥

zuddha.bodha.zarIreNa na_adhibhautika.rUpiNA ||7|128|1||

.

@ asmat.Adi.&c.e: jana.person.sya etat.this pratyakSa.direct.witness.m na.not anumAnika.m zuddha.bodha.zarIra.body.eNa na.not adhibhautika.rUpi.formed.NA

.

***tt. *pratyakSa – perceptible (opp. to #parokSa {beyond/out.of.sight} q.v.) direct, actual; keeping in view, discerning (with gen.) witness of the senses (in *nyAya one of the 4 #pramANa.s elementary, derived from the primitive elements, material +

.

asmat.Ade:_janasya the evidence is not the witness = zuddha by the clear realization of the bodha = na_adhibhautika not by the elemental/gross body.

.

*vlm.p.Vasishtha speaking:—*vlm.p.1. Râma, I have told you all this from my own personal perception and not by any guesswork. Through their purely intelligent bodies, yogis like ourselves have come to the clear sight of these things in nature which are otherwise unknowable to the material body or mind.

 

एतद् अस्मज् जगत्.स्वप्ने _अन्येषु कथितम् मया

etat_asmat_jagat.svapne na_anyeSu kathitam mayA |

अन्येष्व्_अस्ति जगत्.स्वप्नेष्व्_एवम् अन्या_अपि स्थिति: ॥७।१२८२॥

anyeSu_asti jagat.svapneSu_evam anyA_api ca sthiti: ||7|128|2||

.

etat_asmat_jagatsvapne – this in our world.dream . na_anyeSu kathitam mayA not in others has been described by me – anyeSu asti jagat.svapneSu in other world.dreams it.is evam anyA_api ca sthiti: . so but a different state

.

*vlm. The description of the universe I have given you is the fruit of direct experience, not inferential guesswork. Besides this there are other universes of which I have not told you.

 

जगत्.स्वप्नेषु _अन्येषु संस्थान.कथनेन किम्

jagat.svapneSu ca_anyeSu saMsthAna.kathanena kim |

ह्य्_औपयोगिकाद्_अन्या कथा भवति धीमताम् ॥७।१२८३॥

na hi_aupayogikAt_anyA kathA bhavati dhImatAm ||7|128|3||

.

jagat.svapneSu ca_anyeSu –in world.dreams too in others =

saMsthAna.kathana.ena kim.!? na.not hi.for/indeed aupayogika.At anya.another.A kathA.tale bhavati.becoming dhImat.Am

.

*sv.3 For of what use is investigation into the nature of the world and others, which are but of the nature of a dream; wise men do not waste their time talking about useless things.

*vlm.3. Now whether the world is viewed in the light of a dream or any other thing, it is of no matter to us; since it is the business of the learned, to speak of its situation and what relates thereto; (and not of its nature or essence).

 

सर्वेषाम् उत्तरे मेरुर् लोकालोकश् दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

येषाम् इत्य्_अनुमा_अशेष.भूत.ओघे तेन पण्डिता: ॥७।१२८४॥

yeSAm iti_anumA_azeSa.bhUta.oghe tena paNDitA: ||7|128|4||

.

sarveSAm uttare . remote from everything = meru: . Mount meru = lokAloka: ca dakSiNe – and Lokaaloka in the south + yeSAm.of.which.ones iti.so/"thus" anumA.inference/conclusion azeSa.entire/whole.bhUta.being.ogha.flood\many.e tena.by/with.that paNDita.Pandit/scholar.A:

.

*vlm.4. There are the two poles (merus) situated at the utmost extremities of the north and south of the world; and it is the business of the learned, to enquire into the endless kinds of beings lying between them.

 

प्रत्यक्षम् एतद् अन्येषाम् यत्र ते ऽन्ये जगद्.भ्रमा:

pratyakSam etat_anyeSAm yatra te_anye jagat.bhramA: |

_अस्माकम् विषये ते हि तथा संस्थान.शोभिन: ॥७।१२८५॥

na_asmAkam viSaye te hi tathA saMsthAna.zobhina: ||7|128|5||

.

pratyakSam etat_anyeSAm – witness this is of others =

yatra . where =

te anye jagad.bhramA: . those other world.wanderings +

na_asmAkam viSaye te hi

tathA saMsthAna.zobhina:

*vlm.5. These varieties are well5range. The inhabitants of the various planes of consciousness and the different worlds experience the materialisation of those worlds, not others.

 ##yuj . *yoga . *upayoga: . employment, application; use, enjoyment + #aupayaugika. . (ifc.) relating to the application of (a remedy &c.) +

 

सर्वेषाम् उत्तरे मेरुr लोकालोकz दक्षिणे

sarveSAm uttare meru:_lokAloka:_ca dakSiNe |

सप्त.द्वीप.निवासानाम् _अन्येषाम् इति निश्चय: ॥७।१२८६॥

sapta.dvIpa.nivAsAnAm na_anyeSAm iti nizcaya: ||7|128|6||

.

sarveSAm.of.all.those uttara.upper/outer/Northerner.e meru.Mount.Meru: lokAloka*: ca dakSiNa.to the south.e of/for the sapta.seven.dvipa.is.land/continent.~*nivAsa.clothing\dwelling.AnAm na.not ~*anyeSAm.of.others iti.so/"thus" nizcaya.certain/assured

.

lokAloka

*: ca dakSiNa.to the south.e of/for the sapta.seven.dvipa.is.land/continent.~*nivAsa.clothing\dwelling.AnAm na.not ~*anyeSAm.of.others iti.so/"thus" nizcaya.certain/assured

.

*vlm.6. The two poles (as said before), standing at the farthest extremities of the globe, limit the earth with its seven continents and seas, and stretch no farther beyond them.

 

प्रकृतम् शृणु, हे राम, तद् ब्रह्माण्ड.कवटकम्

prakRtam zRNu, he rAma, tat_brahmANDa.kavaTakam |

यत् प्रमाणम् ततो वारि बाह्यो दश.गुणम् स्थितम् ॥७।१२८७॥

yat pramANam tata:_vAri bAhya:_daza.guNam sthitam ||7|128|7||

.

prakRtam

zRNu he rAma . pay attention, rAma, =

tat_brahmANDa.kavaTakam – that Cosmic.Egg.cap +

yad.what/which pramANa.evidence.m tatas.therefore/from.that vAri.water

bAhyo daza.guNam sthitam . more than ten times situate

.

*vlm.7. Now hear, O Ráma, that the whole body of water on earth, is ten times as much, as the extent of the two continents (lit, valves), which are surrounded by it.

 

तद् ब्रह्माण्ड.कवाटम् तु तृणम् तृण.मणिर् यथा

tat_brahmANDa.kavATam tu tRNam tRNa.maNi:_yathA |

धत्ते वारि स्वभावेन नित्यम् कल्पक.रत्नवत् ॥७।१२८८॥

dhatte vAri svabhAvena nityam kalpaka.ratnavat ||7|128|8||

.

tat_brahmANDa.kavATam tu . that Cosmic.Egg.cap tho =

tRNam to grass

tRNa.maNi:_yathA – like the grasses' wishing.stone +

dhatte gives

vAri svabhAvena – water of its own accord =

nityam.ever/always kalpaka.normal/rule.ratna.jewel.vat.like

just as a grass.wishingshell opens

to a terribly gaping age.

#tRNa : –neut.stone gives water to the grass,

that being always its nature,

so the Cosmic half

*vlm.p.8 The two continents attract the encircling waters around them, just as a magnet attracts iron needles. The water upholds the continents just like the wish.fulfilling kalpa tree supports the fruit upon it.

 

सर्वेषाम् एव भावानाम् स्थित: कल्पक.रत्नवत्

sarveSAm eva bhAvAnAm sthita: kalpaka.ratnavat |

सर्वदा पार्थिवो_भागस्_तेन_अत्र_एते पतन्त्य्_अलम् ॥७।१२८९॥

sarvadA pArthiva:_bhAga:_tena_atra_ete patanti_alam ||7|128|9||

.

sarveSAm eva bhAvAnAm – of all that come to feeling =

sthita.existent/situate: kalpaka.normal/rule.ratna.jewel.vat.like sarvadA.always/everywhen pArthiva.earthly/pricely: bhAga.part/portion/share: tena.by/with.that atra.here ete.these patanti.falling alam.enuff/assez

.

*vlm.p.9 All things on earth are supported by it, just as the fruit of a tree is supported by its stem. Therefore everything on earth falls down on it, like fruit falling upon the ground.

 ##bhU . *bhava . emerging to.be . *bhAva. . becoming, being, existing effectively • turning or transition into (tasmin or comp.) continuance of becoming (opp. to cessation • condition, rank (with sthAvira, old age • <anyam bhAvam Apadyate> euphem. = 'he undergoes another being', he dies • state of being anything, esp. comp, e.g. bAlabhAva.childhood = bAlatA, or tva •.• Comp. tanutAbhAva, the state of thinness) temperament (eko bhAva: or #ekabhAva . a simple or artless nature • <bhAvo bhAvam nigacchati> = birds of a feather flock together) • any state of mind or body (<yAdRzena bhAvena> with whatever disposition of mind • <bhAvam amaGgalam >kR> with tasmin, [make unpleasant feeling in] • (in rhet.) Emotion (there are 2 Kinds of bhAvas .. the #sthAyin or primary, and #vyabhicArin or subordinate • the former are 8 or 9 according as the *rasas or sentiments are taken to be 8 or 9 • the latter 33 or 34) • conjecture, supposition • purport, meaning (iti bhAva: [i.bh.] 'such is the sense' = ity artha: [i.a.] or ity abhipraya . constantly used by commentators at the end of their explanations) • love, affection, attachment (<bhAvam >kR> with tasmin, to feel an affection for) • the seat of the feelings or affections (<parituSTena bhAvena> with a pleased mind) • that which is or exists, thing or substance, being or living creature (sarva.bhAvA . all earthly objects • bhAvA: sthAvara.jaGgamA . plants and animals) • (in dram.) a discreet or learned man (as a term of address = respected sir)  • (in gram.) the fundamental sense of the verb, or abstract noun (esp. impersonal verb, e.g. pacyate, 'there is cooking' or 'cooking is going on') . y1.027

 

जलाद्_दश.गुणम् बाह्य: स्थितम् तेजो निर्.इन्धनम्

jalAt_daza.guNam bAhya: sthitam teja:_nir.indhanam |

आकाश.विशदम् शान्त.स्तब्ध.ज्वाल.उदर.उपमम् ॥७।१२८।१०॥

AkAza.vizadam zAnta.stabdha.jvAla.udara.upamam ||7|128|10||

.

jalAt . than water =

daza.guNam bAhya: . 10.times, outward =

sthitam – situate =

tejas.Fire without fuel

AkAza.vizadam

zAnta.stabdha.jvAla.udara.upamam .

like something peaceful.stabdha.flame.udara.

.

*vlm.p.10 Far below the surface of the water there is a latent heat which is always burning without any fuel. This latent heat is as still as the air and as clear as the flame of fire.

 

तस्माद् दश.गुणो बाह्ये संस्थितो वायुर् आयत:

tasmAt_daza.guNa:_bAhye saMsthita:_vAyu:_Ayata: |

वायोर् दश.गुणम् बाह्ये व्योम तिष्ठति निर्मलम् ॥७।१२८।११॥

vAyo:_daza.guNam bAhye vyoma tiSThati nirmalam ||7|128|11||

.

tasmAt . from that =

daza.guNa: bAhye saMsthita: . 10.times beyond situate =

vAyu:_Ayata: . the Wind has come =

vAyo:_daza.guNam bAhye . 10.times beyond the Wind =

vyoma tiSThati nirmalam – remains the spotless spacious sky.

.

*vlm.p.11 At a distance of ten times from it, there is the vast region of air. As many times far away from that, there is the open space of transparent emptiness.

 

तत: परतरम् शान्तम् ब्रह्माकाशम् अनन्तकम्

tata: parataram zAntam brahmAkAzam anantakam |

प्रकाशम् तमो_महा.चिद्.घनम् अव्ययम् ॥७।१२८।१२॥

na prakAzam na ca tama:_mahA.cit.ghanam avyayam ||7|128|12||

.

tata: parataram . further than that =

zAntam brahmAkAzam . peaceful brahmic Space =

anantakam . without an ending +

na prakAzam na ca tama: . not radiant nor dark =

mahA.cidghanam avyayam – a changeless Great.Consciousness.cloud .

.

*vlm.12. At a great distance from.that, there is the infinite space of the vacuity of Divine spirit; which is neither dark nor bright, but is full of Divine Intelligence.

#i . #vI – *vyaya . liable to change, pershable; cf. *avyaya: – Loss, disappearance; • Decline, downfall. • Expenditure, applying to use (opp. #Aya, "income" आय); •• (In gram.) Inflection, declension. •• #vyayena. endयम् 1315 Beyond even that is the infinite space; this is neither illumined nor is it dark. It is full of pure consciousness. ...

*vlm.p.12 At a great distance from that, there is the infinite space of the emptiness of Divine Spirit. It is neither dark nor bright, but full of Divine Consciousness.

 

अन्=आदि.मध्य.पर्यन्ते तस्मिन् ब्रह्म.महाम्बरे

an=Adi.madhya.paryante tasmin brahma.mahAmbare |

महाचिन्.नाम्नि सर्वात्मन्य्_अयो.निर्वाण.रूपिणि ॥७।१२८।१३॥

mahAcit.nAmni sarvAtmani_aya:.nirvANa.rUpiNi ||7|128|13||

.

an=Adi.madhya.paryante . without beginning, middle, or end =

tasmin brahma.mahAmbare – in that great brahmic sky +

mahAcin.nAmni . called the Great Consciousness =

sarvAtmani – in every self =

ayas.Nirvaana.rUpi.formed.Ni

.

*vlm.13. This endless void of the supreme spirit, is without its beginning, middle or end; and is named as the universal soul, the great Intellect and perfect bliss, (nirvana or insouciance).

 

ब्रह्माण्डानाम् तादृशानाम् दूरे दूरे पुन: पुन:

brahmANDAnAm tAdRzAnAm dUre dUre puna: puna: |

मिथ:.लक्षाणि लक्षाणि कचन्ति_उपरमन्ति ॥७।१२८।१४॥

mitha:.lakSANi lakSANi kacanti_uparamanti ca ||7|128|14||

.

brahmANDAnAm tAdRzAnAm – of Cosmic Eggs of that sort =

dUre dUre puna: puna: . from afar & afar again & again +

mitho.lakSANi lakSANi – false =

kacanti_uparamanti ca – they shine; they cease also

.

*vlm.14. Again there are myriads of orbs, in the distant parts of these spheres; that appear to and disappear from view by turns.

 

किम्चित्_कचयत्य्_अत्र समे कचन.रूपिणि

na kim.cit_kacayati_atra same kacana.rUpiNi |

तादृग्.भयम् तथा.रूपम् तद्_आत्मन्य्_एव संस्थितम् ॥७।१२८।१५॥

tAdRk.bhayam tathA.rUpam tat_Atmani_eva saMsthitam ||7|128|15||

.

na kim.cit_kacayati_atra – not anything is projected here =

same kacana.rUpiNi – in a like shining formation +

tAdRk.bhaya.fear.m tathA.thus.rUpa.form.m tat.that/it/he.Atmani.whin.Self eva.indeed\only/very saMsthita.established.m

.

*vlm.15. But in reality, there nothing that either appears or disappears, in the uniformly bright soul of Brahmá; where every thing continues in the same manner, throughout all eternity.

 

एष* ते कथितः सर्वो दृश्य.अनुभवन.क्रमः

eSa* te kathita: sarva:_dRzya.anubhavana.krama: |

अधुना शृणु किम्.वृत्तम् लोकालोके विपश्चितः ॥७।१२८।१६॥

adhunA zRNu kim.vRttam lokAloke vipazcita: ||7|128|16||

.

eSa: te kathita: sarva: . thus to you has been told everything =

dRzya.anubhavana.krama: . what we behold and the process of experiencing it + adhunA zRNu kim.vRttam – now hear this account =

lokAloke . on lokAloka Peak =

vipazcita: . about vipashchit the Scholar

.

*vlm.16. I have thus related to you, Ráma, all about the phenomenal worlds, that are perceptible to us; hear me now to tell you, what became of Vipaschit in the polar region.

 

स्वभ्यस्त.पूर्व.संस्कारो विलसन् निश्चयोर् इतः

svabhyasta.pUrva.saMskAra:_vilasan nizcayo:_ita: |

लोकालोक.गिरेर् मूर्ध्नो तमः श्वभ्रम् पपात सः ॥७।१२८।१७॥

lokAloka.gire:_mUrdhna:_tama: zvabhram papAta sa: ||7|128|17||

.

his playful wandering

thru his prior conditioning

led

from the top of lokAloka.Mountain

into a dark pit

.

svabhyasta.pUrva.saMskAra: vilasan nizcayo:_ita: | lokAloka.gire:_mUrdhna: tama: zvabhram papAta sa:

.

*vlm. Being led by his former impressions and accustomed habit ...

 

ददर्श तत्र शिखर.प्रतिमैर् विहगैर् वपु:

dadarza tatra zikhara.pratimai:_vihagai:_vapu: |

विकर्तितम् मनो.देहम् प्रसृतम् स्वचिन्तिते ॥७।१२८।१८॥

vikartitam mana:.deham prasRtam ca sva.cintite ||7|128|18||

.

dadarza tatra – saw there =

zikhara.pratimai:_vihagair . with mountain.like birds =

vapu: . his gross.body +

vikartitam manodeham prasRtam ca svacintite

.

*vlm.18. He found himself lying as dead at that spot, when the birds of air, as big as mountain peaks, alighted upon his dead body, which they tore to pieces and devoured at last.

 

देशस्य तस्य पुण्यत्वाd देहम् c _Aतिवाहिकम्

dezasya tasya puNyatvAt_deham tat_ca_AtivAhikam |

आधिभौतिकता.बोधम् _अनयन् निर्मल.आशय: ॥७।१२८।१९॥

AdhibhautikatA.bodham na_anayan nirmala.Azaya: ||7|128|19||

.

dezasya tasya . of that place =

puNyatvAd

deham tat_ca_ativAhikam – and that Traveler body +

AdhibhautikatAbodham

na_anayan_nirmalaAzaya:

.

*vlm.19. But as he died on the holy mount, and had a spiritual body of himself; he did not feel the pains and pangs which are inevitable upon the loss of the material body, but retained his clear consciousness all along.

 

तावन्.मात्र.प्रबोधो ऽसौ _अधिकम् बोधम् आगत:

tAvat.mAtra.prabodha:_asau na_adhikam bodham Agata: |

चिन्तयित्वा_असितम् कार्यम् बभूव प्रकृतेर् हित: ॥७।१२८।२०॥

cintayitvA_asitam kAryam babhUva prakRte:_hita: ||7|128|20||

.

tAvan.mAtra.prabodha: . to that extent fully awakened =

asau – this.one =

na_adhikam bodham Agata: . not to additional bodha.Realization having come + cintayitvA . having conceved =

asitam kAryam – an uncool duty =

babhUva . became =

prakRte:_hita:

#budh .#prabudh .#prabodha –m.• p.#candra –m. rise of knowledge; N. of wk. •

#prabodhaka: . a Royal Minstrel, the rAjA's alarm clock • #prabodhaka. . awakening, causing to open or blossom subh. •.• Comp. *sukhaprabodhaka. . easy to understand.

m.adj.n.consciousness, did not attain the transcendent perceptivity of his soul; he remembered the grossness of his past acts and deeds, and was sensible of them, as any living body.

.

*vlm.p.20 Yet as his self.consciousness did not attain the transcendent perceptivity of his soul, he remembered the grossness of his past acts and deeds and was conscious of them, as any living body.

 

RÂMA said—

 

अदेहम् प्रसरत्य्_एतच् चित्तम् कार्ये कथम् मुने

adeham prasarati_etat_cittam kArye katham mune |

आतिवाहिक.संवित्तेर् बोध: स्यात् कीदृशो ऽधिक: ॥७।१२८।२१॥

AtivAhika.saMvitte:_bodha: syAt kIdRza:_adhika: ||7|128|21||

.

a.deham – bodilessly

prasarati . it projects

etat cittam . this Affective mind

kArye . in action

katham mune . so you say, muni, +

AtivAhika.saMvitte: . of the saMvid.Awareness =

bodha: syAt . the bodha.Realization would be =

kIdRza:_adhika: . what else is there?

.

*vlm.p.21 rAma asked, "Sage, how is it possible for the disembodied mind to perform the outward actions of the body? How can our spiritual consciousness have any kind of perception of anything?"

 

VASISHTHA said—

 

संकल्प.पथिकत्वेन यथा_अन्तःपुर.वासिनः

saMkalpa.pathikatvena yathA_anta:pura.vAsina: |

इदम् मनः प्रसरति तथा_अस्य प्रसृतम् मनः ॥७।१२८।२२॥

idam mana: prasarati tathA_asya prasRtam mana: ||7|128|22||

.

as by the conceptual journey

of a dweller in the Inner City

this mana.Mind proceeds

thus his Mind proceeded

.

by/with saMkalpa.Concept.pathika.xx .tvam..ity.ena

yathA.so/in.this.way. by/with anta:pura.Inner.city/women's.quarter.vAsi.xx.na:

idam.this.one. mana:Mind. prasarati.spread/issuing

tathA.thus/in.that.way. asya.v.this. prasRta.spreading.m mana:Mind.

.

*vlm.p.22 vasiShTha replied:— As desire drives a householder man from his house, and as imagination leads the mind to many places and objects, so the mind of this king was led from place to place.

 

भ्रमे स्वप्ने मनोराज्ये मिथ्या.ज्ञाने कथाश्रुतौ

bhrame svapne manorAjye mithyA.jJAne kathAzrutau |

यथा मन: प्रसरति तथा तत्.प्रसृतम् मन: ॥७।१२८।२३॥

yathA mana: prasarati tathA tat.prasRtam mana: ||7|128|23||

.

as manas.Mind proceeds

in delusion in dream in MindWorld in mis.knowledge in a storybook

his Mind proceeded from that

.

bhrame svapne manorAjye mithyA.jJAne kathAzrutau yathA mana: prasarati tathA tat.prasRtam mana:

.

*vlm.p.23 As the mind is moved or led by delusion, dream, imagination, error or misapprehension and recital of stories, so the mind of the king was led to believe whatever appeared before him.

 

पतन्ति तु शरीरम् तद् आतिवाहिकम् उच्यते

patanti tu zarIram tat_AtivAhikam ucyate |

आधिभौतिक.धीर् भाति विस्तृत्य_अत्र_एव कालत: ॥७।१२८।२४॥

Adhibhautika.dhI:_bhAti vistRtya_atra_eva kAlata: ||7|128|24||

.

patanti tu zarIram . they fall.into a body = tad AtivAhikam ucyate – that The Traveler is called =

Adhibhautika.dhI:_bhAti x

vistRtya.atra_eva kAlata:

.

*vlm.24. It is the spiritual or intellectal body (or the mind), which is subject to these fallacies, (and not the corporeal body); but the human mind, forgets in course of time, its spiritual nature; and thinks on its materiality: (i.e. takes it for a material substance).

 

ते तदा_अन्तर्धिम् आयाते सर्प.रज्जु.भ्रम.उपमे ।

te tadA_antardhim AyAte sarpa.rajju.bhrama.upame |

आधिभौतिक.देहे ऽस्मिञ्*छिष्यते त्व्_आतिवाहिकः ॥७।१२८।२५॥

Adhibhautika.dehe_asmin*ziSyate tu_AtivAhika: ||7|128|25||

.

they/to.you then

to Inner.Space is come

as.if when a rope

.

te tadA_antardhim AyAte sarpa.rajju.bhrama.upame Adhibhautika.dehe_asmin ziSyate tu_AtivAhika:

.

Adhibhautika material/gross body there rests the AtivAhika Traveler.

*vlm.25. But upon disappearance of these fallacies, in the manner of the mistaken notion of the snake in a rope; there appears the spiritual body only, in lieu of the corporeal one.

 

आतिवाहिक* एषो ऽङ्ग निपुणम् प्र.विचार्यताम्

AtivAhika* eSa:_aGga nipuNam pra.vicAryatAm |

चिन्मात्र.व्यतिरेकेण यावद् अत्र_अन्यद् अस्ति नो ॥७।१२८।२६॥

cin.mAtra.vyatirekeNa yAvat_atra_anyat_asti no ||7|128|26||

.

this Traveler, U.see,

you should carefully investigate

:

so long as there's no measure of Consciousness

here another is

?

no.how

!

AtivAhika* eSa:_aGga nipuNam pra.vicAryatAm = cin.mAtra.vyatirekeNa yAvat_atra_anyat_asti no

.

*vlm.26. Consider well, O Ráma! that the spiritual body is the only real substantiality; because all that appears to exist here beside the intellect, is no existence at all.

AtivAhika: eSa:_aGga nipuNam pravicAryatAm

cin.mAtra x

*vlm.27. As the mind of a man going from one place to another, passes on quietly over the intermediate places, and is quite unconscious of them; such is the case with the intellect, which passes to endless objects, without ever moving from its fulcrum, or changing itself to any other form.

*sv.2628 Hence, investigate the nature of the AtivAhika body till the knowledge that the infinite consciousness alone is the truth, arises. The realisation 'Where is duality, where is hate or affection? All this is pure Siva, beginningless and endless' is enlightenment.

 

देशाद्_देश.अन्तर.प्राप्तौ यन्_मध्ये संविद्दो_वपु:

dezAt_deza.antara.prAptau yat_madhye saMvida:_vapu: |

चिन्मात्रस्य_अस्य तद्.रूपम् अनन्तस्य_एक.रूपिण: ॥७।१२८।२७॥

cinmAtrasya_asya tat.rUpam anantasya_eka.rUpiNa: ||7|128|27||

.

dezAt deza.antara.prAptau . from one place reaching another place =

yan_madhye . what is in.between =

saMvida: vapu: . of Awareness the gross body +

cinmAtrasya_asya . of this measured Consciousness =

tad rUpam – that form =

anantasya_eka.rUpiNa: . of the boundless single formation ....

*vlm.27. As the mind of a man going from one place to another, passes on quietly over the intermediate places, and is quite unconscious of them; such is the case with the intellect, which passes to endless objects, without ever moving from its fulcrum, or changing itself to any other form.

*sv. Hence, investigate the nature of the AtivAhika body till the knowledge that the infinite consciousness alone is the truth, arises. The realisation 'Where is duality, where is hate or affection? All this is pure Siva, beginningless and endless' is enlightenment.

 

क्व द्वैतम् क्व वा द्वेष: क्व राग.आदि तु कथ्यताम्

kva dvaitam kva ca vA dveSa: kva rAga.Adi tu kathyatAm |

सर्वम् शिवम् अनाद्यन्तम् परो बोध* इति स्मृत: ॥७।१२८।२८॥

sarvam zivam anAdyantam para:_bodha* iti smRta: ||7|128|28||

.

kva dvaitam kva ca vA dveSa:

kva rAga where are feelings? tell me that. Adyantam

paro bodha iti smRta:

where's Ur duality?

or else where's Ur hostility?

and where are Ur passions, tell me

:

it's all shiva

without beginning or end

perfect awakening

so it is remembered

.

*vlm.28 Therefore tell me. Where is there a duality? What object is there that deserves your friendship or hatred when all this totality is only one Infinite Deity known as transcendent understanding?

 

निर्मनो.मननम् शान्तम् आसितम् बोध* उत्तमः

nirmana:.mananam zAntam Asitam bodha* uttama: |

आतिवाहिक.देह.स्थो तम् बोधम् उपागतः ॥७।१२८।२९॥

AtivAhika.deha.stha:_na tam bodham upAgata: ||7|128|29||

.

nirmano.mananam zAntam Asitam bodha uttama:

AtivAhika.deha.stha: . set in Traveler.body =

na tam bodham upAgata: . not that.one to awakening/Realization approached.

*vlm.p.29 Transcendental understanding is that calm and quiet state of Consciousness which is without the workings of the mind. Though King vipashchitt was settled in his spiritual body, he had not yet attained that state of transcendental knowledge.

 

विपश्चित् तद् विबोधो ऽसौ ददर्श विसरन् मन:

vipazcit tad_vibodha:_asau dadarza visaran mana: |

आतिवाहिक.बोधेन गर्भ.वास.उपमम् तम: ॥७।१२८।३०॥

AtivAhika.bodhena garbha.vAsa.upamam tama: ||7|128|30||

.

vipazcit.the.Scholarite tat.that/it/he vibodha.: asau.this.one dadarza.xx visaran.xx manas.Mind by/with AtivAhika.bodha.ena garbha.vasA. marrow.upama.like.m tamas.

.

*vlm.p.30 Lacking this perception, he saw a vastness in his mind. With his spiritual body, he saw a dark gloom, like what appears to a fetus confined in the embryo.

*vlm.30. He being in want of this percipience, found his mind on the stretch; and with his spiritual body, he saw a dark gloom, as it appears to a foetus confined in the embryo.

 

तमसो ऽन्ते विरिञ्च.अण्दक.वाट*च्छेद.भूतलम्

tamasa:_ante viriJca.aNdaka.vATa*cheda.bhUtalam |

वज्रसारम् हेममयम् कोटि.योजन.विस्तृतम् ॥७।१२८।३१॥

vajrasAram hemamayam koTi.yojana.vistRtam ||7|128|31||

.

tamas.a: ante.xx viriJca.aNda.Egg.vAta.wind.cheda.bhUtala.m vajrasAra.m hema.maya.made.m koTi.yojana.league.vistRta.m

.

***var. typo KG: aNDa[ka]vAta...

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

*vlm.p.31 Amidst this gloom, he saw the cosmic egg split in two, and then perceived the surface of the earth situated in its lower hemisphere. It was a solid substance, bright as gold and extending millions of leagues.

 

तद् अन्ते प्राप सलिलम् तस्माद् अष्ट.गुणम् ततः

tat_ante prApa salilam tasmAt_aSTa.guNam tata: |

कपाट.भूमा_एव समम् स्थितम् अर्णव.पृष्ठवत् ॥७।१२८।३२॥

kapATa.bhUmA_eva samam sthitam arNava.pRSThavat ||7|128|32||

.

tad ante prApa salilam tasmAd aSTa.guNam tata: kapATa.bhUmaiva samam sthitam arNava.pRSThavat

.

#pRSTha

*vlm.p.32 At the end of this he saw the waters eight times in extent as that of the land. These, in the form of crusts of the oceans, formed the two hemispheres of the earth.

 

तम् अतीत्य ततः प्राप तेजो ऽर्क.गण.भीषणम्

tam atItya tata: prApa teja:_arka.gaNa.bhISaNam |

प्रलय.अग्नि.घन.ज्वाला.पिण्ड.कोटर.भास्वरम् ॥७।१२८।३३॥

pralaya.agni.ghana.jvAlA.piNDa.koTara.bhAsvaram ||7|128|33||

.

tam atItya tata: prApa teja:_arka.gaNa.bhISaNam pralaya.agni.ghana.jvAlA.piNDa.koTara.bhAsvaram xm pralaya.agni.ghana.jvAlA.piNDa.koTara.bhAsvara

.

*vlm.p.33 After passing over this, he reached the region of light, blazing with the sun and stars emitting flames of fire issuing from the vault of heaven.

 

दाह.शोक.आदि.मुक्तेन वपुषा मानसेन तत्

dAha.zoka.Adi.muktena vapuSA mAnasena tat |

तत्र गच्छन् * बुबुधे वहनम् पूर्व.वासितम् ॥७।१२८।३४॥

tatra gacchan sa* bubudhe vahanam pUrva.vAsitam ||7|128|34||

.

dAha.zokAdi.muktena . free of the fires of grief =

vapuSA mAnasena . with gross.Body mentally =

tat . that.one +

tatra gacchan . there going =

sa bubudhe he affected

vahanam pUrva.vAsitam – the vehicle formerly worn/used.

*vlm.p.34 Having passed that region of fire, without being burnt or hurt in his spiritual body, he was led by his mind to another region where he thought and felt himself carried by the winds to his former home.

*vlm.36. With this conviction of himself, the patient prince passed over the region of the winds; and got at last to the sphere of vacuum, which was ten times in extent to that of the former.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

 

उह्यमानो विवेद_असाव्_आत्मानम् त्व्_आतिवाहिकम् ।

uhyamAna:_viveda_asAu_AtmAnam tu_AtivAhikam |

चित्त.मात्र.आत्मन: स्वस्य किम् इव_उह्यत* इति_अपि ॥७।१२८।३५॥

citta.mAtra.Atmana: svasya kim iva_uhyata* iti_api ||7|128|35||

.

uhyamAna: . traveling =

viveda asau

AtmAnam tu_AtivAhikam

citta.mAtra.Atmana: svasya – of his.own affective mode of self =

kim iva_uhyata iti_api

*vlm.p.35 As he was carried in this manner, he felt himself to be of a spiritual body. For what other than the mind can lead anybody from one place to another?

 

इति बोधेन धीर.आत्मा तम् ततार_अनिल.अर्णवम्

iti bodhena dhIra.AtmA tam tatAra_anila.arNavam |

प्राप तद् विततम् व्योम तस्माद् दश.गुणम् स्थितम् ॥७।१२८।३६॥

prApa tad_vitatam vyoma tasmAt_daza.guNam sthitam ||7|128|36||

.

iti bodhena – by so realizing =

dhIrAtmA . the solid self =

tam tatAra_anila.arNavam . crossed that wind.ocean +

prApa tat vitatam vyoma . that.one reached the vastly spacious sky =

tasmAd daza.guNam sthitam . than that 10.times situate.

*vlm.p.36 With this conviction of himself, the patient king passed over the region of the winds. At last he got to the sphere of vacuum, which was ten times in extent to that of the former.

 

तद् अतिक्रम्य * प्राप ब्रह्म.आकाशम् अनन्तकम्

tad ati.kramya sa* prApa brahma.AkAzam anantakam |

यत्र सर्वम् यतः सर्वम् यन् किम्चिच् किम्चन ॥७।१२८।३७॥

yatra sarvam yata:_sarvam yat_na kim.cit_ca kim.cana ||7|128|37||

.

tad ati.kramya sa* prApa . that.one passed he reached =

brahmAkAzam anantakam . brahmic Space without.an.end +

yatra sarvam yatas sarvam . where everything is, whence everything is =

yan na kim.cic ca kim.cana . which is not anything nor anyhow.

*vlm.37. Passing over this, he found the infinite space of the vacuum of Brahmá; where in all was situated, and whence all bad proceeded, which is nothing and yet something, of which nothing can be known or predicated.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane. Then he began to investigate the nature of his own subtle body and wondered: "What sustains me who am pure consciousness?" He entered the infinite space of brahmA and saw everything there.

 

मनसा प्रभ्रमंस्*तत्र दूराद् दूरतरम् ययौ

manasA prabhraman*tatra dUrAt_dUrataram yayau |

तेन दृष्टम् पृथ्व्य्_आपस् तेजो वायुर्_तथा जगत् ॥७।१२८।३८॥

tena dRSTam ca pRthvi_Apa:_teja:_vAyu:_tathA jagat ||7|128|38||

.

by.means.of.Mind exploring there

from afar and afarther they came

+

by that means they got.to.see Worlds

:

Earth.Worlds

Water.Worlds

Fire.Worlds

Air.World

:

that kind of world

...

manasA – by.means.of.Mind = prabhraman_tatra . exploring there = dUrAt dUrataram yayau . from afar and afarther they came + tena . and by that one = dRSTam ca . was perceived = pRthvi.Earth Apas.Water tejas.Fire vAyu.Air & in that way the world.

*vlm.38. Moving along this empty air, he was carried far and farther onward in his aerial journey; until he thought in his mind, he could see from there, all the other spheres of the earth and water, and of fire and air, which he had passed over before.

*sv. vipazcit was still in the subtle body, unenlightened. He was enveloped by darkness as if in a foetus. He then experienced the earthplane, fireplane.

*manasA – by.means.of.Mind = prabhraman_tatra . exploring there = dUrAt dUrataram yayau . from afar and afarther they came + tena . and by that one = dRSTam ca . was perceived = pRthvi.Earth Apas.Water tejas.Fire vAyu.Air & in that way the world.

 

पुनः संसार.रचनाः पुनः सर्गाः पुनर् दिशः

puna: saMsAra.racanA: puna: sargA: puna:_diza: |

पुनर् महीधरा व्योम पुनर् देवाः पुनर् नराः ॥७।१२८।३९॥

puna:_mahIdharA vyoma puna:_devA: puna:_narA: ||7|128|39||

.

again the convolution of Sam.sâric forms

:

again Creations

again the Directions

again the Earthborne sky

again the Gods

again Humans

...

punar.again sarga.creation.A: punar.again dizas.directions punar.again mahIdhara.mountain.A vyoma.spacious.sky. punar.again deva.God/deity.s.A: punar.again nara.man/human.A: punar.again saMsAra.Convolution . again samsAric formations, again creations, again the directions, again a sky bearing the earth, again the gods, again humans

...

*vlm.39. There were again the formations of worlds, and repeated creations and dissolutions of them to be seen in it; and trains of gods and men, and those of hills and all other things; going on in endless succession therein.

*sv. He entered the infinite space of brahmA and saw everything there.

 

पुनः पञ्च.महाभूत.पर्यन्ते ब्रह्म निर्घनम्

puna: paJca.mahAbhUta.paryante brahma nir.ghanam |

पुनस्_तत्र जगन्त्य्_उच्चैः पुनः सर्गाः पुनर्_दिशः ॥७।१२८।४०॥

puna:_tatra jaganti_uccai: puna: sargA: puna:_diza: ||7|128|40||

.

...

again

the sequence of five elements as Immensity thickens to a cloud

:

again

the worlds in their rising, again the Creations

again

the Ten Directions

...

.

puna: paJca.mahAbhUta.paryante . again the worlds arising as 5 elements =

brahma nirghanam – the Immensity unclouding + puna:_tatra jaganti_uccai: . again there the worlds above = puna: sargA: . again the Creations = puna:_diza: . again the Directions.

*vlm.p.40 There was a recurrence of the primary elements, and their assumption of substantial forms, and repetitions of creations and reappearances of worlds and the sides of the compass.

*AB. niSThitam ghanam nirghanam ||7|128|

*puna: paJca.mahAbhUta.paryante . again the worlds arising as 5 elements =

brahma nirghanam – the Immensity unclouding + puna:_tatra jaganti_uccai: . again there the worlds above = puna: sargA: . again the Creations = puna:_diza: . again the Directions.

 

ब्रह्म.आकाशस् तत: सर्गा: पुनर् अन्ये त्व्_अनिष्ठिता:

brahma.AkAza:_tata: sargA: puna:_anye tu_a.niSThitA: |

इत्य्_असौ विहरन् दीर्घ.कालम् अद्य_अपि संस्थित: ॥७।१२८।४१॥

iti_asau viharan dIrgha.kAlam adya_api saMsthita: ||7|128|41||

.

brahma.AkAza: . ... brahmic Space =

tata: sargA: . from that Creations =

puna:_anye tu a.niSThitA: . again others tho not complete +

iti_asau viharan – so he is traveling =

dIrgha.kAlam – for a long time =

adya_api saMsthita: . even now he's so occupied

.

*vlm.41. Thus the prince is still going on in his journey through the infinite void of Brahman; and finds the succession of creations and their dissolutions in it to no end.

*sv. But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

* brahma.AkAza: . ... brahmic Space = tata: sargA: . from that Creations = puna:_anye tu a.niSThitA: . again others tho not complete + iti_asau viharan – so he is traveling = dIrgha.kAlam – for a long time = adya_api saMsthita: . now even so occupied.

 

स्व.निश्चयाच् चिर.अभ्यस्तान् _असौ विरतिम् एति हि

sva.nizcayAt_cira.abhyastAt_na_asau viratim eti hi |

अन्तो _एव_अस्त्य्_अविद्याया: सा हि ब्रह्मैव सत्यता ॥७।१२८।४२॥

anta:_na_eva_asti_avidyAyA: sA hi brahmaiva satyatA ||7|128|42||

.

sva.nizcayAt . thru his own conviction =

cira.abhyastAt . thru long practice =

na_asau viratim eti hi – nor does he to rest go thus +

anta: . within = na_eva_asti_avidyAyA: . not even is he in Ignorance =

sA hi brahmaiva satyatA – for it too is only Immensity in a state of reality

.

*vlm.42. He has no cessation from his wanderings, owing to his conviction and assuetude of thinking the reality of the world; nor does he get rid of his ignorance, which is from god also. (Man is created in ignorance, and barred from tasting the forbidden fruit of knowledge).

*sv. अभ्यस्तान्_ .असौ विरतिम् एति हि

अन्तो .एव .अस्त्य् .अविद्याया: सा हि ब्रह्मैव सत्यता ॥७।१२८।४२॥

sva.nizcayAt_cira424446 But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

 

वस्तुतो न_अस्त्य्_अविद्या_इह ब्रह्मण्य्_अविकल.आत्मनि ।

vastuta:_na_asti_avidyA_iha brahmaNi_avikala.Atmani |

इदम् दृश्यम् अविद्या_इयम् इत्य्_आत्मा_एष* विकासित: ॥७।१२८।४३॥

idam dRzyam avidyA_iyam iti_AtmA_eSa* vikAsita: ||7|128|43||

.

vastuta: na_asti_avidyA_iha . "really there is no knowing here =

brahmaNi . in the brahman.Immensity =

avikala.Atmani

idam dRzyam . this held.to.be =

avidyA_iyam . Unknowing is this" =

iti_AtmA . so the self =

eSa vikAsita: . this

.

? But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

*vlm.43. Whatever you view in your waking, or see in your dream; is the perspicacity of the Divine soul, and ever displays these sight in itself.

#kala . #vikala . *avikala. . unimpaired , entire MaitrUp. MBh. xii , 11943 , &c. ; regular , orderly S3is3. xi , 10.

#vikAsi . #vikAsita. . expanded • blown (flower bud) +

 

यद् यथा जाग्रति स्वप्ने दृष्टम् द्रक्ष्यसि पश्यसि

yat_yathA jAgrati svapne dRSTam drakSyasi pazyasi |

तत् तथा ब्रह्म सच्*छान्तम् आसीद्_अस्ति भविष्यति ॥७।१२८।४४॥

tat tathA brahma sat*zAntam AsIt_asti bhaviSyati ||7|128|44||

.

yat_yathA jAgrati svapne . however it is in Waking as in Dream =

dRSTam . seen.to.be =

drakSyasi . you will behold =

pazyasi . you will see +

tat tathA brahma sat.zAntam

AsIt_asti bhaviSyati . was & is & will become

.

*vlm.44. This world is an apparition of our ignorance, like the spectres that are seen amidst deep darkness; but know that it is the transparent intellect of god which represents it so, and will ever do the same.

* drakSyasi <dRz – to see, behold.

यद्_यथा जाग्रति स्वप्ने दृष्टम् द्रक्ष्यसि पश्यसि

त् तथा ब्रह्म सच्chAntam AsIt_asti bhaviSyati ||7|128|44||

*vlm.44. This world is an apparition of our ignorance, like the spectres that are seen amidst deep darkness; but know that it is the transparent intellect of god which represents it so, and will ever do the same.

 

घनतम: प्रविलोकन.चक्रकम्

ghanatama: pravilokana.cakrakam

क्रम.जगत्.प्रतिभानम् इदम् महत्

krama.jagat.pratibhAnam idam mahat |

परतया प्रतिभा.आत्मतया_अनया

paratayA pratibhA.AtmatayA_anayA

सद्_अङ्ग वा_अप्य्_असद् आकृति ॥७।१२८।४५॥

na ca sat_aGga na vA_api_a.sat_AkRti ||7|128|45||

.

ghana.tama: . most dense/thick =

pravilokana.cakrakam

krama.jagat.pratibhAnam idam mahat

paratayA . w perfection =

pratibhA.AtmatayA . w projective nature =

anayA – w this =

na ca sat_aGga . neither is it a real, U.see, =

na vA_api_a.sat_AkRti . nor is it an unreal formation

.

#vilok the spiritual or fine substratum of material or gross objects • the all penetrating influence of the Supreme Spirit; the Supreme Spirit itself • nature •• #vilokanam on material objects (treated of in the Upanishads)_zBr.tUp. • #pravilokana #pravilokanacakraka

*vlm.45. And as the dark sight of the gross world, as well as the clear light of its transparency, do both of then proceed alike from the sellfsame mind of God; it is impossible to conceive, whether it is the one or the other, or both alike.

kramapratibhAnam idam mahat |

paratayA pratibhAtmatayA_anayA

na ca sat_aGga na vA_api_a.sad Densest cakrakam

krama of these great ordered

paratayA pratibhA x AkRti

 But not having investigated the illusory nature of ignorance he rests in it even now, though in fact there is no ignorance and Brahman alone exists.

 

तेष्व्_एव तेष्व्_इव तेषु तनूतरेषु

teSu_eva teSu_iva ca teSu tanUtareSu

ब्रह्म.उदरेषु चिर.दूरतरम् जगत्सु

brahma.udareSu cira.dUrataram jagatsu |

सो ऽद्य_अप्य्_असंविदित.तत्त्वतया

sa:_adya_api_asaMvidita.tattvatayA

तया_उच्चै: खण्डेषु रङ्कुर् इव राघव बंभ्रमीति ॥७।१२८।४६॥

tayA_uccai: khaNDeSu raGku:_iva rAghava baMbhramIti ||7|128|46||

.

teSu eva teSu iva ca . in.them = in.those tanUbody.tara.eSu brahma.udara.eSu cira.dUratara.m jagat.su sas adya api by/with a.saMvidita.tattva.tA.ayA tayA uccais khaNDa.eSu raGku.deer/antelope: va rAghava baMbhramIti

.

*vlm.46. Hence, O Ráma, this prince being uncertain of the transparency of the Divine spirit has been wandering for ever more, in the dark maze of his preconceived worlds; as a stray deer, roves amidst the tangled wilderness.

#tanUtara

 

FM7129

 

DN7128 WHAT HAPPENED TO THE SCHOLAR KING 3.AG14-15

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



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