DAILY READINGS wd 15 November
jivadas
DAILY READINGS wd 15 November
fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
fm7185 3.nv14 JasmineTooth's AWAKENING .z27
fm4015 1.nv15-16 DRY BODY .z49
https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15-16%20DRY%20BODY%20.z49.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM7185 JASMINETOOTH'S AWAKENING 3.NV15 .z27
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
oॐm
http://en.wikipedia.org/wiki/Neolamarckia cadamba
FM.7.185
JASMINE.TOOTH'S AWAKENING
JASMINE.TOOTH said—
जरन् मुनिरपीत्युक्त्वा ध्यानमीलितलोचनः ।
jaran muni: api iti uktvA dhyAna.mIlita.locana: |
आसीदस्पन्दितप्रानमनाः चित्र इवार्पितः ॥७।१८५।१॥
AsIt a.spandita.prAna=manA: citra* iva arpita: ||7|185|1||
.
jaran muni: api iti uktvA /
dhyAna.mIlita.locana: =
AsIt a.spandita.prAna=\manA: citra* iva arpita:
.
jaran munir api ity uktvA . the aging muni having said this much
dhyAna=mIlita.locana: . dhyAna=closed.eyes
AsId . he was . a.spandita.prAna=manA: – un.vibrant.prAna=Minded
citre iva arpita: – fixed like a painted image
.
*sv.7.185.1 KUNDADANTA said: Having said thus, the sage immediately closed his eyes and entered into deep contemplation.
*vlm.7.185.1 KUNDA.danta rejoined:—The old sage having said so far, closed his eyes in meditation; and he became as motionless as a statue or picture, without any action of his breath and mind
*AB. aspandite prANamanasI yasya ||
आवाभ्याम् प्रणयोदारैः प्रार्थितो ऽपि पुनःपुनः ।
AvAbhyAm praNaya*udArai: prArthita: api puna:puna: |
वाक्यैः संसारम् अविदन् न वचोदत्तवान्पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
.
AvAbhyAm praNaya*udArai: /
prArthita: api puna:puna: =
vAkyai: saMsAram avidat \
na vaca: dattavAn puna:
.
*sv.7.185.2 His life.breath and his mind had ceased to move and therefore he sat there like a painted picture. We tried to speak to him, but he did not even hear us.
*vlm.7.185.2. And we prayed him with great fondness and endearment, yet he uttered not a word unto us; because he seemed to be so rapt in his abstraction, as to have become utterly insensible of the outer world.
आवाम् प्रदेशतस्तस्माच्छलित्वा मन्दमुत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदितबान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita.bAndhavam ||7|185|3||
.
AvAm pradeza.tas tasmAt /
calitvA mandam utsukau =
dinai: katipayai: prAptau \
gRham mudita.bAndhavam
*vlm.7.185.3. We then departed, from that place, with our broken hearts and dejected countenances; and were received after a few days journey, by our gladsome friends at home.
*sv.7.185.3.4 We were sorry to lose him. However, we moved away from there and slowly reached the house.
अथ तत्रोत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra utsavam kRtvA kathA: procya ciramtanI: |
स्थि तास्तावद्वयम् यावत् सप्तापि भ्रातरो ऽथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta api bhrAtara: atha te ||7|185|4||
.
atha tatra utsavam kRtvA /
kathA: procya ciramtanI: =
sthitA: tAvat vayam yAvat \
sapta api bhrAtara: atha te
.
atha tatra utsavam kRtvA
then there having.made a feast
kathA: procya ciramtanI:
telling tales of long ago
sthitA: tAvadvayam
we sat like that
yAvat saptApi bhrAtaro atha te
so long as there were still seven brothers
.
We made great feasts, and we would tell
each.other tales of long.ago.
We sat together then, when there
were still all seven brothers here.
#ciramtana. #ciramtanI. #cirantana. #cirantanI.. from ancient times; long ago. atha tatra utsavam kRtvA kathA: procya ciramtanI: ||7|185|
*vlm.7.185.4. We lived there in joyous festivity, as long as the seven brothers were living; and passed our time in narrations of our past adventures, and relations of the old accounts of bygone times.
*sv.7.185.3.4 We were sorry to lose him. However, we moved away from there and slowly reached the house.
क्रमेण विलयम् प्राप्ताः प्रलयेषु अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu arNavA* iva |
मुक्तः असौ मे सखा एव एक एक.अर्णव इव अष्टकः ॥७।१८५।५॥
mukta: asau me sakhA eva eka* eka.arNava* iva aSTaka: ||7|185|5||
.
krameNa vilayam prAptA: pralayeSu arNavA: iva mukta: asau me sakhA eva eka:
eka.arNava iva aSTaka: . like eight seas in one ocean
.
*sv.7.185.5 In course of time all the seven brothers passed away.
*vlm.7.185.5. In course of time the eight brothers disappeared (perished) one by one, like the seven oceans at the end of the world, in the vast ocean of eternity; and were released like many of my friends also, from their worldly cares.
ततः कालेन सो ऽप्यस्तम् दिनान्ते ऽर्क इवागतः ।
tata: kAlena sa: api astam dinAnte arka* iva Agata: |
अहम् दुःख.परीत.आत्मा परम् वैधुर्यम् आगतः ॥७।१८५।६॥
aham du:kha.parIta.AtmA param vaidhuryam Agata: ||7|185|6||
.
tata: kAlena sa: api astam /
dinAnte arka: iva Agata: =
aham du:kha.parItAtmA \
param vaidhuryam Agata:
.
*sv.7.185.6 Only my friend, the eighth brother, lived. Later, he too passed away.
*vlm.7.185.6. After sometime, the only friend that I had, sunk also like the setting sun in darkness; and I was left alone to bewail their loss in sorrow and misery at their separation.
ततो ऽहम् दुःखितो भूयः कदम्बतरुतापसम् ।
tata: aham du:khita: bhUya: kadamba.taru.tApasam |
गतो दुःखोपघाताय तत्.ज्ञानम् प्रष्टुम् आदृतः ॥७।१८५।७॥
gata: du:kha*upaghAtAya tajjJAnam praSTum AdRta: ||7|185|7||
.
tata: aham du:khita: bhUyas /
kadamba.taru.tApasam =
gata: du:kha*upaghAtAya \
taj.jJAnam praSTum AdRta:
.
*sv.7.185.7 I was overcome by grief. Therefore, once again I went to that sage at the foot of the Kadamba tree.
*vlm.7.185.7. I then repaired in the sorrow of my heart, to the devotee under the Kadamba tree; in order to derive the benefit of his advice, to dissipate my dolor.
#han #upahan. #upaghAta . a stroke , hurt , violation; injury , damage , offence , wrong MBh. R. Mn. S3ak. &c; weakness , sickness , disease , morbid affection (cf. #puMstvopaghAta पुंस्त्वो*प° , svaropaghAta स्वरो*प°) Sus3r.; ind.p. taking out , drawing out.
तत्र मासत्रयेणासौ समाधिविरतो ऽभवत् ।
tatra mAsa.trayeNa asau samAdhi.virata: abhavat |
प्रणतेन मया पृष्टः सन्निदम् प्रोक्तवान् अथ ॥७।१८५।८॥
praNatena mayA pRSTa: san idam proktavAn atha ||7|185|8||
.
tatra mAsa.trayeNa asau /
samAdhi.virata: abhavat =
praNatena mayA pRSTa: \
san idam proktavAn atha
.
tatra mAsa.trayeNa There after three months
asau samAdhi.virata: abhavat he became detached from samAdhi.
praNatena After prostration
mayA pRSTa: san.n being asked by me
idam proktavAn atha he then declared:
*sv.7.185.8 I waited upon him. After three months he opened his eyes. In answer to my prayer, he said to me:
*vlm.7.185.8. There I waited on him for three months, until he was released from his meditation, when upon my humble request of him, he deigned to answer me as follows.
http://en.wikipedia.org/wiki/Neolamarckia cadamba
The TREE.MONK said—
अहम् समा`धिविरतः स्थातुम् शक्नोमि न क्षणम् ।
aham samAdhi.virata: sthAtum zaknomi na kSaNam |
समाधिमेव प्रविशाम्यहमाशु कृतत्वरः ॥७।१८५।९॥
samAdhim eva pravizAmi aham Azu kRtatvara: ||7|185|9||
.
aham samAdhi.virata: /
sthAtum zaknomi na kSaNam =
samAdhim eva pravizAmi \
aham Azu kRtatvara:
.
The KADAMBA Tree MONK:
I can't abide to be without the state of samAdhi for one moment.
I'll enter samAdhi right.away.
I'm in a hurry!
aham samAdhi.virata: sthAtum .
zaknomi na kSaNam .
samAdhim eva pravizAmi aham Azu –
kRtatvara:
अहं न शक्नोमि स्थातुम् – I am not able to abide
समा`धिविरतः क्षणम् – without samAdhi for.a.moment
समाधिम् एव प्रविशामि अहम् आशु – I am entering samAdhi right away
कृतत्वरः – in a hurry.
*vlm.7.185.9. The devotee replied:—I can not pass a moment, without my employment in meditation; and must without any loss of time, resort to my wonted devotion again.
*sv.7.185.9 "I am devoted to contemplation or samadhi. I cannot stay away from it even for a moment.
परमार्होपदेशस्ते नाभ्यासेन विनानघ ।
paramArhA upadeza: te na abhyAsena vinA anagha |
लगत्यत्र पराम् युक्तिमिइमाम् शृणु ततः कुरु ॥७।१८५।१०॥
lagati atra parAm yuktim imAm zRNu tata: kuru ||7|185|10||
.
paramArhA upadeza: te /
na abhyAsena vinA anagha =
lagati atra parAm yuktim \
imAm zRNu tata: kuru
.
paramArhA upadeza: te na abhyAsena vinA anagha lagati atra parAm yuktim imAm zRNu tata: kuru
*sv.7.185.10 The truth does not become clear in you until it is heard again and again and meditated upon again and again.
*vlm.7.185.10. As for you, you can not derive the benefit of my transcendent advice to you; unless you engage yourself to practice my precepts with all diligence.
अयोध्यानाम पूरस्ति तत्रास्ति वसुधाधिपः ।
ayodhyA.nAma pUr asti tatra asti vasudhA*adhipa: |
नाम्ना दशरथस्तस्य पुत्रो राम इति श्रुतः ॥७।१८५।११॥
nAmnA dazaratha: tasya putra: rAma* iti zruta: ||7|185|11||
.
ayodhyA.nAma pUr asti /
tatra asti vasudhA*adhipa: =
nAmnA dazaratha: tasya \
putra: rAma* iti zruta:
.
ayodhyA.nAma pU: asti – there's a city called ayodhyA
tatra asti vasudhA.adhipa: . there's an Earth.Lord there
nAmnA dazaratha: – called dasha.ratha Ten.chariots
tasya putra: rAma iti zruta: – his son is the famous Prince rAma.
There is a city—ayodhyA..
there is an Earth.Lord there, the well.
known dasharatha Ten.chariots.
His famous son is Prince rAma.
*sv.7.185.11 I shall therefore tell you what to do. Go to Ayodhya. There is a king there known as Dasaratha. His son is Rama.
*vlm.7.185.11. Now I tell you to repair to the city of Ayodyá (Oudh), where the king dasharatha reigns, and remains with his son Ráma, (and other children and members of his royal family).
सकाशम् तत्र गच्छ त्वम् तस्मै कुलगुरुः किल ।
sakAzam tatra gaccha tvam tasmai kulaguru: kila |
वसिष्ठ.आख्यो मुनिश्रेष्ठः कथयिष्यति संसदि ॥७।१८५।१२॥
vasiSTha*Akhya: muni.zreSTha: kathayiSyati saMsadi ||7|185|12||
.
sakAzam tatra gaccha tvam – go to the Presence (Chamber) there
tasmai – to him
kula.guru: kila – the Clan.Guru himself
vasiSThAkhya: – known as vasiShTha the Best
muni.zreSTha: – a most excellent muni
kathayiSyati saMsadi – you will be told in that assembly …
.
Go to the presence there..to him,
the Guru of the Clan himself,
reknowned as vasiShTha the Best,
a very excellent muni .
You'll be told, in that Assembly ….
*sv.7.185.12 His guru Vasistha is discoursing upon the means to liberation.
*vlm.7.185.12. Do you now go to this Ráma, who has been attending on the lectures of the sage vasiShTha, the preceptor and priest of the royal family, and delivered before the princes assembled in the imperial court.
#kila — ind. . (a particle of asseveration or emphasis) indeed, verily, assuredly; (or of explanation) namely &c.; "so said"", so reported", pretendedly; (<kila> is preceded by the word on which it lays stress, and occurs very rarely at the beginning of a sentence or verse; according to native lexicographers <kila> may be used in communicating intelligence, and may imply "probably", "possibly", "agreement", "dislike", "falsehood", "inaccuracy", and "reason.") — y2008.007 — sakAzam tatra gaccha tvam tasmai kulaguru: kila | vasiSThaAkhyo muni.zreSTha: ... ||
मोक्षोपायकथाम् दिव्याम् ताम् श्रुत्वा सुचिरम् द्विज ।
mokSa.upAya.kathAm divyAm tAm zrutvA suciram, dvija |
विश्रान्तिमेष्यसि परे पदे ऽहमिव पावने ॥७।१८५।१३॥
vizrAntim eSyasi pare pade aham iva pAvane ||7|185|13||
.
mokSa.upAya.kathAm divyAm /
tAm zrutvA suciram, dvija =
vizrAntim eSyasi pare \
pade aham iva pAvane
.
mokSa.upAya.kathAm divyAm tAm zrutvA suciram dvija
vizrAntim eSyasi . you will come to pare pade . the perfect state
aham iva pAvane . as I within the fire
.
*sv.7.185.13 Listen to this. By that means you will attain supreme peace."
*vlm.7.185.13. You will there hear the holy sermon, on the means of attaining; our final emancipation; and will thereby obtain your best bliss in the divine state like that of mine.
इत्युक्त्वा स समाधानरसायनमहार्णवम् ।
iti uktvA sa* samAdhAna.rasAyana.mahArNavam |
विवेशाहम् इमम् देशम् त्वत्सकाशमुपागतः ॥७।१८५।१४॥
viveza aham imam dezam tvat.sakAzam upAgata: ||7|185|14||
.
iti uktvA sa* samAdhAna./rasAyana.mahArNavam |
viveza aham imam dezam \
tvat.sakAzam upAgata:
.
*AB. tvat.sakAzam iti rAmam pratyukti: ||7|185|
*sv.7.185.14 Having said this, he once again entered into samadhi.
*vlm.7.185.14. Saying so, he was absorbed in the cooling ocean of his meditation; which I directed my course to this way, and arrived at last before Ráma and this princely assembly.
एषो ऽहमेतद्वृत्तम् मे सर्वम् कथितवान् अहम् ।
eSa: aham etat.vRttam me sarvam kathitavAn aham |
यथावृत्तम् यथादृष्टम् यथाश्रुतमखण्डितम् ॥७।१८५।१५॥
yathA.vRttam yathA.dRSTam yathA.zrutam akhaNDitam ||7|185|15||
.
eSa: aham etat.vRttam me /
sarvam kathitavAn aham |
yathA.vRttam yathA.dRSTam \
yathA.zrutam akhaNDitam
.
eSa: aham . this am I
etadvRttam me sarvam . this whole narrative of mine
kathitavAn aham . I have related
yathA.vRttam . as it happened
yathA.dRSTam . as it was seen
yathA.zrutam akhaNDitam . as it was heard, entirely.
*sv.7.185.15 I then came to this place to be with you.
*vlm.7.185.15. Here am I, and all these are the incidents of my life, as I have related herein, regarding all what I have heard and seen, as also all that has passed on me.
RAAMA said–
स.कुन्ददन्त इत्यादिकथाकथनकोविदः ।
sa.kundadanta* iti Adi.kathA.kathana.kovida: |
स्थितस्ततः प्रभृत्येव मत्.समीप.गतः सदा ॥७।१८५।१६॥
sthita: tata: prabhRti eva mat.samIpa.gata: sadA ||7|185|16||
.
sa.kundadanta* iti Adi./kathA.kathana.kovida: =
sthita: tata: prabhRti eva \
mat.samIpa.gata: sadA
.
*vlm.7.185.16. Ráma said:—The eloquent Kunda.danta that made this speech to me, has been ever since sitting by my side in this assembly.
स एष कुन्ददन्ताख्यो द्विजः पार्श्वे समास्थितः ।
sa* eSa* kundadanta.Akhya: dvija: pArzve samAsthita: |
श्रुतवान्संहिताम् मोक्षोपायाभिधामिह ॥७।१८५।१७॥
zrutavAn saMhitAm etAm mokSopAya.AbhidhAm iha ||7|185|17||
.
sa* eSa* kundadanta.Akhya: /
dvija: pArzve samAsthita: =
zrutavAn saMhitAm etAm \
mokSopAya.AbhidhAm iha
.
sa eSa kundadantAkhya: dvija: . he, this Twiceborn called Kunda.Danta Jasmine.Tooth
pArzve samAsthita: . seated before you
zrutavAn saMhitAm etAm mokSa.upAya.abhidhAm iha . here having heard this collection called "The Freedom Method".
*vlm.7.185.17. This very Brahmin bearing the name of Kunda.danta, that has sat here all along by me; has heard the whole of the sermon, which has been delivered by the sage, on the means of obtaining our liberation.
*sv.7.185.16.17.18 RAMA said: That Kundadanta is sitting next to me and has devoutly heard this discourse on the means to liberation. Today he is free from all doubts.
#dhA . #saMdhA #saMhitA . any methodically arranged collection of texts or verses (e.g. the #rAmAyaNa रामा*यण and #yogavAsiSTha (saMhitAm etAm mokSa.upAya.abhidhAm, y7185.017), the various law.books , the medical works of चरक and शार्ङ्गधर , the complete system of natural astrology &c [cf. #bRhatsamhitA बृहत्.स्°] ; there is also a संहिता of the #purAna.s पुराणs said to have been compiled by #vyAsa व्यास , the substance of which is supposed to be represented by the #viSNupurANa विष्णु.पुराण) MBh. VarBr2S. Pur. &c
स एष कुन्ददन्त.आख्यः मम पार्श्व.गतो द्विजः ।
sa* eSa* kundadanta*Akhya: mama pArzva.gata: dvija: |
अद्य निःसंशयो जातो न वेति परिपृच्छ्यताम् ॥७।१८५।१८॥
adya ni:saMzaya: jAta: na vA iti paripRcchyatAm ||7|185|18||
.
sa eSa kundadantAkhya: स एष कुन्ददन्त.आख्यः – the said Kunda.danta Jasmine.Tooth
mama pArzva.gato dvija: मम पार्श्वगतो द्विजः – the Twiceborn sitting next to me
adya ni:saMzayo jAto na vA अद्य निःसंशयः जातः न वा – is he now without doubt or not
iti paripRcchyatAm इति परिपृच्छ्यताम् – ask him that.
This Kunda.danta Jasmine.Tooth
—the Twiceborn sitting next to me—
ask him whether or not his doubts have been removed, now.
Ask him that!
*vlm.7.185.18. Now ask this Kunda.danta, that is sitting here by me at present, whether he has well understood the context of this lecture, and whether his doubts are wholly dissipated or not.
*sv.7.185.16.17.18 RAMA said: That Kundadanta is sitting next to me and has devoutly heard this discourse on the means to liberation. Today he is free from all doubts.
VAALMIIKI of the Anthill said—
इत्युक्ते राघवेणाथ प्रोवाच वदताम् वरः ।
iti ukte rAghaveNa atha provAca vadatAm vara: |
स वसिष्ठो मुनिश्रेष्ठः कुन्ददन्तम् विलोकयन् ॥७।१८५।१९॥
sa* vasiSTha: muni.zreSTha: kundadantam vilokayan ||7|185|19||
.
iti ukte rAghaveNa atha /
provAca vadatAm vara: =
sa* vasiSTha: muni.zreSTha: \
kundadantam vilokayan
.
iti ukte rAghaveNa
atha provAca vadatAmvara:
sa vasiSTha: . that vasiShTha
muni.zreSTha: kundadantm vilokayan
*vlm.7.185.19. vasiShTha said:—Upon Ráma saying so to me, I looked upon Kunda.danta, and made him the following interrogatory, saying:——
*sv.7.185.19.20 VASISTHA asked Kundadanta: Tell us what you have learnt during the course of this discourse.
VASISHTHA said—
http://en.wikipedia.org/wiki/Jasmine
कुन्ददन्त द्विजवर कथ्यताम् किम् त्वयानघ ।
kundadanta dvija.vara kathyatAm kim tvayA anagha |
बुद्धम् श्रुतवता ज्ञेयम् मद्.उक्तम् मोक्षदम् परम् ॥७।१८५।२०॥
buddham zrutavatA jJeyam mat.uktam mokSa.dam param ||7|185|20||
.
kundadanta – Jasmine.Tooth
dvija.vara – best of the Twiceborn
kathyatAm kim – tell me what
tvayA anagha buddham – has been known by you, sinless one
zrutavatA jJeyam – by hearing what is to.be.known
mad.uktam – as told by me
mokSa.dam param – bestowing supreme Freedom
.
Kunda.danta Jasmine.Tooth, best
of the Twiceborn,..tell me just what
you have learned here, sinless boy,
by hearing what is to.be.known,
as told by me: Supreme Freedom!
*vlm.7.185.20. Tell me, Oh you goodly Brahman Kunda.danta, what you have learnt and understood, by your long attendance upon and hearing of my lecture, calculated to confer liberation on men.
*sv.7.185.19.20 VASISTHA asked Kundadanta: Tell us what you have learnt during the course of this discourse.
JASMINETOOTH said—
सर्वसंशयविच्छेदि चेत इव जयाय मे ।
sarva.saMzaya.vicchedi ceta* iva jayAya me |
सर्वसंशयविच्छेदो ज्ञातम् ज्ञेयमखण्डितम् ॥७।१८५।२१॥
sarva.saMzaya.viccheda: jJAtam jJeyam akhaNDitam ||7|185|21||
.
all/every.saMzaya.doubt/hesitation/uncertainty.about/danger.for.viccheda.piercing/breaking/severing\prevention\division/difference.i / cetas.intelligence/confective.Consciousness iva.like/as.if jaya.conquering/winning/victory\gain.a.ya me.my/me = whin.the sarva.all/every.saMzaya.doubt/hesitation/uncertainty.about/danger.for.viccheda.piercing/breaking/severing\prevention\division/difference \ jnAta.having.been.known.m jJeya.conceivable/to.be.known.m a.non.khaNDita.troubled/afflicted.m
.
*sv.7.185.21 KUNDADANTA replied: Conquest of the mind alone is the destruction of all doubts. I have knowledge in which there is no contradiction.
*vlm.7.185.21. Kunda.danta replied:—Sir, your lecture has wholly removed the doubts of my mind, and I find myself now as perfect master of myself, by my victory over all selfish passions, and by my knowledge of the knowable One.
*sarva.all/every.saMzaya.doubt/hesitation/uncertainty.about/danger.for.viccheda.piercing/breaking/severing\prevention\division/difference.i / cetas.intelligence/confective.Consciousness iva.like/as.if jaya.conquering/winning/victory\gain.a.ya me.my/me = whin.the sarva.all/every.saMzaya.doubt/hesitation/uncertainty.about/danger.for.viccheda.piercing/breaking/severing\prevention\division/difference \ jnAta.having.been.known.m jJeya.conceivable/to.be.known.m a.non.khaNDita.troubled/afflicted.m
ज्ञातम् ज्ञातव्यममलम् दृष्टम् द्रष्टव्यमक्षतम् ।
jJAtam jJAtavyam amalam dRSTam draSTavyam akSatam |
प्राप्तम् प्राप्तव्यमखिलम् विश्रान्तो ऽस्मि परे पदे ॥७।१८५।२२॥
prAptam prAptavyam akhilam vizrAnta: asmi pare pade ||7|185|22||
.
jJAtam jJAtavyam amalam /
dRSTam draSTavyam akSatam =
prAptam prAptavyam akhilam \
vizrAnta: asmi pare pade
.
jJAtam jJAtavyam amalam – I've known what's to.be.known, the Immaculate
dRSTam draSTavyam akSatam – seeing what's to.be.seen, the Flawless
prAptam prAptavyam akhilam – getting what's to.be.got, the Whole
vizrAnta: asmi pare pade . I am reposed in the Supreme State
.
I have known what's to.be.known, the Immaculate. And I have seen
what's to.be.seen, the Flawless. I have got what's to.be.got, the Whole.
Now I rest in the Supreme State.
#akhila – without a gap, entire.
*sv.7.185.22 All my doubts are at rest. I am firmly established in the supreme state.
*vlm.7.185.22. I have known the immaculate One that is to be known, and seen the undecaying One that is worth our seeing; I have obtained all that is worth our obtaining, and I have found my repose in the state of transcendent feliciti
बुद्धेयम् त्वदिदम् सर्वम् परमार्थघनम् घनम् ।
buddhA iyam tvat idam sarvam paramArtha.ghanam ghanam |
अनन्येनात्मनो व्योम्नि जगद्रूपेण जृम्भितम् ॥७।१८५।२३॥
ananyena Atmana: vyomni jagat.rUpeNa jRmbhitam ||7|185|23||
.
buddhA iyam tvat idam sarvam /
paramArtha.ghanam ghanam =
ananyena Atmana: vyomni \
jagat.rUpeNa jRmbhitam
.
*AB. tvat tvatta iyam Atma.cit mayA buddhA | ... ||
*sv.7.185.23 I have learnt this from you: the infinite self or consciousness alone exists in the infinite space as this world.
*vlm.7.185.23. I have known this plenum, to be the condensation of that trancendental essence; and that this world is no other, than a manifestation of this self.same soul.
सर्वात्मकतया सर्वरूपिणः सर्वगात्मनः ।
sarva.AtmakatayA sarva.rUpiNa: sarvaga.Atmana: |
सर्वम् सर्वेण सर्वत्र सर्वदा सम्भवत्यलम् ॥७।१८५।२४॥
sarvam sarveNa sarvatra sarvadA sambhavati alam ||7|185|24||
.
sarva.all/every.Atmaka.nature.of/consisting.of/-like.tA.ness/state.yA sarva.all/every.rUpi.embodied\handsome.Na: sarvaga.everywhere.going/ubiquitous.Atmanas.re.self =
sarvam.everything/wholly sarveNa.with/by.means.of.all sarvatra.everywhere/when \ sarvadA.always/everywhen sambhavat.manifest/becoming.i alam.enuf/fully
.
*sv.7.185.24 Everything exists in everything as everything everywhere for ever.
*vlm.7.185.24. The universal soul being also the soul of every individual, is likewise the soul inherent in all forms of things; it is only the self.existent soul, that becomes apparent in all existences and all places.
* sarva.all/every.Atmaka.nature.of/consisting.of/-like.tA.ness/state.yA sarva.all/every.rUpi.embodied\handsome.Na: sarvaga.everywhere.going/ubiquitous.Atmanas.re.self = sarvam.everything/wholly sarveNa.with/by.means.of.all sarvatra.everywhere/when \ sarvadA.always/everywhen sambhavat.manifest/becoming.i alam.enuf/fully
सम्भवन्ति जगन्त्यन्तः सिद्धार्थकणकोतरे ।
sambhavanti jaganti anta: siddhArtha.kaNa.kotare |
न सम्भवन्ति च यथा ज्ञातमेतदशेषतः ॥७।१८५।२५॥
na sambhavanti ca yathA jJAtam etat azeSata: ||7|185|25||
.
sambhavanti jaganti anta: /
siddhArtha.kaNa.kotare =
na sambhavanti ca yathA \
jJAtam etat azeSata:
.
*sv.7.185.25 The whole universe exists in a mustard seed; but when the reality is known the universe does not exist in a mustard seed.
*vlm.7.185.25. It is possible for the human mind, which is minuter than the molecule of a mustard seed, to contain the whole world in itself; though it is naught but a mere zero, before the clear sight of the intelligent.
गृहे ऽन्तः सम्भव tyex व सप्त.द्वीपा वसुंधरा ।
gRhe anta: sambhavati eva sapta.dvIpA vasuMdharA |
गेहम् च शून्यमेवास्ते सत्यमेतदसंशयम् ॥७।१८५।२६॥
geham ca zUnyam evAste satyam etat asaMzayam ||7|185|26||
.
gRhe anta: sambhavati eva /
sapta.dvIpA vasuMdharA =
geham ca zUnyam eva Aste \
satyam etat asaMzayam
.
gRhe anta: sambhavati – in a room there arises
eva sapta.dvIpA vasuMdharA – this very world with its seven continents
geham ca zUnyam eva aste – and this house is quite empty
satyam etad asaMzayam – so it is, without a doubt.
Within a room arises this,
the world with seven continents;
but the whole house is quite empty—
so it is, there's not any doubt.
*sv.7.185.26 The universe exists in a house; but the house itself is pure void.
*vlm.7.185.26. It is possible also for a little room, to contain the seven continents of the earth (in its map or picture); though the room itself is no more than a mere empty space.
यद्यत् यदा वस्तु यथोदितात्म
yat yat yadA vastu yathA.udita.Atma
भातीह भूतैरनुभूयते च ।
bhAti iha bhUtai: anubhUyate ca |
तत्तत् तदा सर्व.घनस्तथास्ते
tat tat tadA sarva.ghana: tathA Aste
ब्रह्मोत्तमाद्यन्तविमुक्तमस्ति ॥७।१८५।२७॥
brahma*uttham Adyanta.vimuktam asti ||7|185|27||
.
yat yat yadA vastu yathA.udita.Atma /
bhAti iha bhUtai: anubhUyate ca =
tat tat tadA sarva.ghana: tathA Aste \
brahma*uttham Adyanta.vimuktam asti
.
*sv.7.185.27 It is Brahman or the infinite consciousness alone that appears as all this and is experienced as all this.
*vlm.7.185.27. Whatever object is perceptible to us at any time or place, is only the concrete form of the divine spirit; which is quite apart from every thing in the discrete.
@@@
DN7185 JASMINETOOTH'S AWAKENING 3.NV15
सर्ग ७.१८५
sarga 7.185
कुन्ददन्त उवाच ।
kundadanta uvAca |
जरन् मुनिः अपि इति उक्त्वा ध्यान.मीलित.लोचनः ।
jaran muni: api iti uktvA dhyAna.mIlita.locana: |
आसीत् अ.स्पन्दित.प्रान=मनाः चित्र इव अर्पितः ॥७।१८५।१॥
AsIt a.spandita.prAna=manA: citra* iva arpita: ||7|185|1||
आवाभ्याम् प्रणय.उदारैः प्रार्थितः अपि पुनःपुनः ।
AvAbhyAm praNaya*udArai: prArthita: api puna:puna: |
वाक्यैः संसारम् अविदन् न वचः दत्तवान् पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
आवाम् प्रदेश.तस् तस्मात् चलित्वा मन्दम् उत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदित.बान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita.bAndhavam ||7|185|3||
अथ तत्र उत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra utsavam kRtvA kathA: procya ciramtanI: |
स्थिताः तावत् वयम् यावत् सप्त अपि भ्रातरः अथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta api bhrAtara: atha te ||7|185|4||
क्रमेण विलयम् प्राप्ताः प्रलयेषु अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu arNavA* iva |
मुक्तः असौ मे सखा एव एक एक.अर्णव इव अष्टकः ॥७।१८५।५॥
mukta: asau me sakhA eva eka* eka.arNava* iva aSTaka: ||7|185|5||
ततः कालेन सः अपि अस्तम् दिनान्ते अर्क इव आगतः ।
tata: kAlena sa: api astam dinAnte arka* iva Agata: |
अहम् दुःख.परीत.आत्मा परम् वैधुर्यम् आगतः ॥७।१८५।६॥
aham du:kha.parIta.AtmA param vaidhuryam Agata: ||7|185|6||
ततोऽहम् दु:खितो भूय: कदम्ब.तरु.तापसम् ।
tata: aham du:khito bhUya: kadamba.taru.tApasam |
गतः दुःख.उपघाताय तत्.ज्ञानम् प्रष्टुम् आदृतः ॥७।१८५।७॥
gata: du:kha*upaghAtAya tajjJAnam praSTum AdRta: ||7|185|7||
तत्र मास.त्रयेण असौ समा`धिविरतः अभवत् ।
tatra mAsa.trayeNa asau samAdhi.virata: abhavat |
प्रणतेन मया पृष्टः सन्न् इदम् प्रोक्तवान् अथ ॥७।१८५।८॥
praNatena mayA pRSTa: san idam proktavAn atha ||7|185|8||
कदम्ब.तापस उवाच ।
kadamba.tApasa uvAca |
अहम् समा`धिविरतः स्थातुम् शक्नोमि न क्षणम् ।
aham samAdhi.virata: sthAtum zaknomi na kSaNam |
समाधिम् एव प्रविशामि अहम् आशु कृतत्वरः ॥७।१८५।९॥
samAdhim eva pravizAmi aham Azu kRtatvara: ||7|185|9||
परमार्हा उपदेशः ते न अभ्यासेन विना अनघ ।
paramArhA upadeza: te na abhyAsena vinA anagha |
लगति अत्र पराम् युक्तिम् इमाम् शृणु ततः कुरु ॥७।१८५।१०॥
lagati atra parAm yuktim imAm zRNu tata: kuru ||7|185|10||
अयोध्या.नाम पूर् अस्ति तत्र अस्ति वसुधा.अधिपः ।
ayodhyA.nAma pUr asti tatra asti vasudhA*adhipa: |
नाम्ना दशरथः तस्य पुत्रः राम इति श्रुतः ॥७।१८५।११॥
nAmnA dazaratha: tasya putra: rAma iti zruta: ||7|185|11||
सकाशम् तत्र गच्छ त्वम् तस्मै कुलगुरुः किल ।
sakAzam tatra gaccha tvam tasmai kulaguru: kila |
वसिष्ठ.आख्यः मुनि.श्रेष्ठः कथयिष्यति संसदि ॥७।१८५।१२॥
vasiSTha*Akhya: muni.zreSTha: kathayiSyati saMsadi ||7|185|12||
मोक्ष.उपाय.कथाम् दिव्याम् ताम् श्रुत्वा सुचिरम्, द्विज ।
mokSa.upAya.kathAm divyAm tAm zrutvA suciram, dvija |
विश्रान्तिम् एष्यसि परे पदे अहम् इव पावने ॥७।१८५।१३॥
vizrAntim eSyasi pare pade aham iva pAvane ||7|185|13||
इति उक्त्वा स समाधान.रसायन.महार्णवम् ।
iti uktvA sa samAdhAna.rasAyana.mahArNavam |
विवेश अहम् इमम् देशम् त्वत्.सकाशम् उपागतः ॥७।१८५।१४॥
viveza aham imam dezam tvat.sakAzam upAgata: ||7|185|14||
एषो ऽहम् एतद् वृत्तम् मे सर्वम् कथितवान् अहम् ।
eSa: aham etat.vRttam me sarvam kathitavAn aham |
यथा.वृत्तम् यथा.दृष्टम् यथा.श्रुतम् अखण्डितम् ॥७।१८५।१५॥
yathA.vRttam yathA.dRSTam yathA.zrutam akhaNDitam ||7|185|15||
राम उवाच ।
rAma* uvAca |
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa.kundadanta* iti Adi.kathA.kathana.kovida: |
स्थितस् ततः प्रभृति एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
sthita: tata: prabhRti eva mat.samIpa.gata: sadA ||7|185|16||
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa* eSa* kundadanta*Akhyo dvija: pArzve samAsthita: |
स्थितस् ततः प्रभृति एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
zrutavAn saMhitAm etAm mokSa.upAya.abhidhAm iha ||7|185|17||
स एष* कुन्ददन्त.आख्यः मम पार्श्व.गतः द्विजः ।
sa* eSa* kundadanta*Akhya: mama pArzva.gata: dvija: |
अद्य निःसंशयः जातः न वा इति परिपृच्छ्यताम् ॥७।१८५।१८॥
adya ni:saMzaya: jAta: na vA iti paripRcchyatAm ||7|185|18||
इति उक्ते राघवेण अथ प्रोवाच वदताम्.वरः ।
iti ukte rAghaveNa atha provAca vadatAm.vara:: |
स वसिष्ठः मुनि.श्रेष्ठः कुन्ददन्तम् विलोकयन् ॥७।१८५।१९॥
sa vasiSTha:: muni.zreSTha:: kundadantam vilokayan ||7|185|19||
कुन्ददन्त द्विज.वर कथ्यताम् किम् त्वया अनघ ।
kundadanta dvija.vara kathyatAm kim tvayA anagha |
बुद्धम् श्रुतवता ज्ञेयम् मत्.उक्तम् मोक्ष.दम् परम् ॥७।१८५।२०॥
buddham zrutavatA jJeyam mat.uktam mokSa.dam param ||7|185|20||
सर्व.संशय.विच्छेदि चेत इव जयाय मे ।
sarva.saMzaya.vicchedi ceta iva jayAya me |
सर्व.संशय.विच्छेदः ज्ञातम् ज्ञेयम् अखण्डितम् ॥७।१८५।२१॥
sarva.saMzaya.viccheda:: jJAtam jJeyam akhaNDitam ||7|185|21||
ज्ञातम् ज्ञातव्यम् अमलम् दृष्टम् द्रष्टव्यम् अक्षतम् ।
jJAtam jJAtavyam amalam dRSTam draSTavyam akSatam |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तः अस्मि परे पदे ॥७।१८५।२२॥
prAptam prAptavyam akhilam vizrAnta: asmi pare pade ||7|185|22||
बुद्धा इयम् त्वत् इदम् सर्वम् परमार्थ.घनम् घनम् ।
buddhA iyam tvat idam sarvam paramArtha.ghanam ghanam |
अनन्येन आत्मनः व्योम्नि जगत्.रूपेण जृम्भितम् ॥७।१८५।२३॥
ananyena Atmana: vyomni jagat.rUpeNa jRmbhitam ||7|185|23||
सर्व.आत्मकतया सर्व.रूपिणः सर्व.ग.आत्मनः ।
sarva.AtmakatayA sarva.rUpiNa: sarva.ga*Atmana: |
सर्वम् सर्वेण सर्वत्र सर्वदा सम्भवति अलम् ॥७।१८५।२४॥
sarvam sarveNa sarvatra sarvadA sambhavati alam ||7|185|24||
सम्भवन्ति जगन्ति अन्तः सिद्धार्थ.कण.कोतरे ।
sambhavanti jaganti anta: siddhArtha.kaNa.kotare |
न सम्भवन्ति च यथा ज्ञातम् एतत् अशेषतः ॥७।१८५।२५॥
na sambhavanti ca yathA jJAtam etat azeSata: ||7|185|25||
गृहे अन्तः सम्भवति एव सप्त.द्वीपा वसुंधरा ।
gRhe anta: sambhavati eva sapta.dvIpA vasuMdharA |
गेहम् च शून्यम् एवास्ते सत्यम् एतत् असंशयम् ॥७।१८५।२६॥
geham ca zUnyam evAste satyam etat asaMzayam ||7|185|26||
यत् यत् यदा वस्तु यथा.उदित.आत्म
yat yat yadA vastu yathA.udita.Atma
भाति इह भूतैः अनुभूयते च ।
bhAti iha bhUtai: anubhUyate ca |
तत् तत् तदा सर्व.घनः तथा आस्ते
tat tat tadA sarva.ghana: tathA Aste
ब्रह्म.उत्थम् आद्यन्त.विमुक्तम् अस्ति ॥७।१८५।२७॥
brahma*uttham Adyanta.vimuktam asti ||7|185|27||
॥
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM7186 UNDERSTANDING THE HIGHER MEANING 3.NV16.18 .z90
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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