DAILY READINGS 04 February
jivadas
DAILY READINGS 04 February
fm5006 2.fb04 The Beginner .z18
https://www.dropbox.com/s/n9a8f92oqt6vupo/fm5006%202.fb04%20The%20Beginner%20.z18.docx?dl=0
fm7014 3.fb04 indras .z29
https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
fm1023 1.fb04-05 A Tirade on TIME .z45
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Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM7014 INDRA AND BRAHMAN 3.FB04 .z29
https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
FM.7.14 INDRA AND BRAHMAN 3.FB04
सर्ग ७.१३
sarga 7.13
भुषुण्ड* उवाच ।
bhuSuNDa uvAca |
तस्य शक्रस्य कुलजः कश्चिद् आसीत् सुर.अधिपः ।
tasya zakrasya kulaja: kazcit AsIt sura.adhipa: |
तत्र_उत्तम-गुणः श्रीमान् पाश्चात्या यस्य सा तनुः ॥७।१४।१॥
tatra_uttama-guNa: zrImAn pAzcAtyA yasya sA tanu: ||7|14|1||
अथ_इन्द्र.कुल-पुत्रस्य तस्य तत्र बभूव ह ।
atha_indra.kula-putrasya tasya tatra babhUva ha |
प्रतिभा.अज्ञान-सम्प्राप्तिः बृहस्पति-गिरा_उदिता ॥७।१४।२॥
pratibhA.ajJAna-samprApti: bRhaspati-girA_uditA ||7|14|2||
ततः_विदित-वेद्यः_असौ यथा-प्राप्त.अनुवृत्तिमान् ।
tata:_vidita-vedya:_asau yathA-prApta.anuvRttimAn |
चकार जगताम् राज्यम् आज्यपानाम् अधीश्वरः ॥७।१४।३॥
cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14|3||
युयुधे दानवैः सार्धम् अजयत् सर्व.शात्रवान् ।
yuyudhe dAnavai: sArdham ajayat sarva.zAtravAn |
शतम् चकार प्रज्ञानाम् अज्ञान.उत्तीर्ण-मानसः ॥७।१४।४॥
zatam cakAra prajJAnAm ajJAna.uttIrNa-mAnasa: ||7|14|4||
उवास कार्य-वशतः_बिस-बाल.अन्तरे चिरम् ।
uvAsa kArya-vazata:_bisa-bAla.antare ciram |
अन्यानि_अपि च वृत्तान्त-शतानि_अनु.बभूव ह ॥७।१४।५॥
anyAni_api ca vRttAnta-zatAni_anu.babhUva ha ||7|14|5||
कदाचिद् आसीत् तस्य_इच्छा प्रबोध-बल-शालिनः ।
kadAcit AsIt tasya_icchA prabodha-bala-zAlina: |
ब्रह्म-तत्त्वम् अवेक्षे_अहम् यथावत् ध्यानवान् इति ॥७।१४।६॥
brahma-tattvam avekSe_aham yathAvat dhyAnavAn iti ||7|14|6||
सः_अपश्यत् प्रणिधानेन ततः_एकान्त-संस्थितः ।
sa:_apazyat praNidhAnena tata:_ekAnta-saMsthita: |
स=बाह्य.अभ्यन्तरे_अशेष-कारण-त्याग-शान्त-धीः ॥७।१४।७॥
sa=bAhya.abhyantare_azeSa-kAraNa-tyAga-zAnta-dhI: ||7|14|7||
सर्व.शक्ति-परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
sarva.zakti-param brahma sarva.vastu.mayam tatam |
सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam ||7|14|8||
सर्वतः पाणि-पादान्तम् सर्वतः_अक्षि-शिरः_मुकम् ।
sarvata: pANi-pAdAntam sarvata:_akSi-zira:_mukam |
सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
sarvata: zrutimat.loke sarvam AvRtya saMsthitam ||7|14|9||
सर्व.इन्द्रिय-गुणैः मुक्तम् सर्व.इन्द्रिय-गुण.अन्वितम् ।
sarva.indriya-guNai: muktam sarva.indriya-guNa.anvitam |
असक्तम् सर्वभृत्च_एव निर्गुणम् गुण-भोक्तृ_च ॥७।१४।१०॥
asaktam sarvabhRt_ca_eva nirguNam guNa-bhoktR_ca ||7|14|10||
बहिर्_अन्तर्_च भूतानाम् अ-चरम् चरम् एव च ।
bahir_antar_ca bhUtAnAm a-caram caram eva ca |
सूक्ष्मत्वात् तत् अ-विज्ञेयम् दूरस्थम् च_अन्तिके च तत् ॥७।१४।११॥
sUkSmatvAt tat a-vijJeyam dUrastham ca_antike ca tat ||7|14|11||
सर्वत्र चन्द्र.अर्क.मयम् सर्वत्र_एव धरा.मयम् ।
sarvatra candra.arka.mayam sarvatra_eva dharA.mayam |
सर्वत्र पर्वत.मयम् सर्वत्र_अब्धि.मयम् तथा ॥७।१४।१२॥
sarvatra parvata.mayam sarvatra_abdhi.mayam tathA ||7|14|12||
सर्वत्र सर्व-गुरुकम् सर्वत्र_एव नभो.मयम् ।
sarvatra sarva-gurukam sarvatra_eva nabho.mayam |
सर्वत्र संसृति-मयम् सर्वत्र_एव जगन्.मयम् ॥७।१४।१३॥
sarvatra saMsRti-mayam sarvatra_eva jagan.mayam ||7|14|13||
सर्वत्र_एव च भोक्ष.आत्म सर्वत्र_एव_अद्य-चिन्मयम् ।
sarvatra_eva ca bhokSa.Atma sarvatra_eva_adya-cinmayam |
सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व-वर्जितम् ॥७।१४।१४॥
sarvatra sarva.artha.mayam sarvata: sarva-varjitam ||7|14|14||
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
धाम्नि व्योम्नि तरौ_अद्रौ_अनिले सलिले_अनले ॥७।१४।१५॥
dhAmni vyomni tarau_adrau_anile salile_anale ||7|14|15||
नानाचार-विचाराणि विविधा-वृत्तिमन्ति च ।
nAnAcAra-vicArANi vividhA-vRttimanti ca |
परमाणु.अंश-मात्रे 'पि त्रिजगन्ति ददर्श सः ॥७।१४।१६॥
paramANu.aMza-mAtre_api trijaganti dadarza sa: ||7|14|16||
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
त्रिजगत्सty असति च विद्यते चिन्मय.आत्मनि ॥७।१४।१७॥
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
इty एवम् भावयन् मुक्त-भावया शुद्ध-संविदा ।
iti_evam bhAvayan mukta-bhAvayA zuddha-saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
ततः_अस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त-शत-शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta-zata-zobhitam ||7|14|20||
विद्याधर-कुल.अधीश इty अद्य_एव स देवराट् ।
vidyAdhara-kula.adhIza iti_adya_eva sa devarAT |
तस्य_इन्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
ततः_हृदय.बीज-स्थ=प्राG.मुख्य.अभ्यास-योगतः ।
tata: hRdaya.bIja-stha=prAk.mukhya.abhyAsa-yogata: |
बिस-बाल-निवास.आदि-वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
bisa-bAla-nivAsa.Adi-vRttAntam anubhUtavAn ||7|14|22||
यथा_एषः शक्रः कथितः_त्रसरेणु.उदर.आस्पदः ।
yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्पdaz च_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
तथा शत-सहस्राणि तत्र_इtaz च_अन्यtaz च खे ।
tathA zata-sahasrANi tatra_ita:_ca_anyata:_ca khe |
तादृश-व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza-vyavahArANi samatItAni santi ca ||7|14|24||
वहति_इयम् अ-विच्छिन्ना चिराय_एवम् तरङ्गिणी ।
vahati_iyam a-vicchinnA cirAya_evam taraGgiNI |
तावत्_दृश्य-सरित्-प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
tAvat dRzya-sarit-prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक-मात्र.अति.विलय_एक-विलासिनी ॥७।१४।२६॥
satya.avaloka-mAtra.ati.vilaya_eka-vilAsinI ||7|14|26||
यतः कुतश्चित्_माया_इयम् यत्र क्वचन वा_अनघ ।
yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
यथा_कथम्.चित् सम्पन्न-मात्रा_इव परिदृश्यते ॥७।१४।२७॥
yathA_katham.cit sampanna-mAtrA_iva paridRzyate ||7|14|27||
अहम्भाव-चमत्कार-मात्रात् वृSTir इव_अम्बुदात् ।
ahambhAva-camatkAra-mAtrAt vRSTi:_iva_ambudAt |
जायते मिहिका_इव_आशु प्रेक्षा-मात्र-विनाशिनि ॥७।१४।२८॥
jAyate mihikA_iva_Azu prekSA-mAtra-vinAzini ||7|14|28||
येन_आयत.अभिमत-दर्शन-द्रष्टृ-दृश्य=
yena_Ayata.abhimata-darzana-draSTR-dRzya=
मुक्त-स्व.भावम् अवभासनम् आत्म.तत्त्वम् ।
mukta-sva.bhAvam avabhAsanam Atma.tattvam |
सर्व.अर्थ-शून्यम् अत एव च शून्य-रूपम्
sarva.artha-zUnyam ata* eva ca zUnya-rUpam
एकम् ख.मात्रम् इव मात्र-विकल्पम् एव ॥७।१४।२९॥
ekam kha.mAtram iva mAtra-vikalpam eva ||7|14|29||
||
oॐm
FM.7.14
INDRA AND BRAHMAN
BHUSHUNDA.QUAKE.EARTH said—
तस्य शक्रस्य कुलजः कश्चित्_आसीत् सुर.अधिपः ।
tasya zakrasya kulaja: kazcit AsIt sura.adhipa: |
तत्र_उत्तम.गुणः श्रीमान् पाश्चात्या यस्य सा तनुः ॥७।१४।१॥
tatra_uttama.guNa: zrImAn pAzcAtyA yasya sA tanu: ||7|14|1||
.
tasya zakrasya kulaja: in that zakra's family
kazcid AsIt sura.adhipa: there was a certain sura Brightling overlord
tatra uttama.guNa: there of the highest virtue
zrImAn pAzcAtyA yasya sA tanu:
.
tasya zakra.sya kulaja kazcid aasiit sura.adhipa: tatra.there/then uttama.guNa: zrImaan pAzcaat.yA yasya sA.she/it tanu:
.
zakra.sya kulaja kazcid AsIt sura.adhipa
uttama.guNa: zrImAn
pAzcAtyA
tasya
yasya
tanu
.
*vlm.1 BhuzuNDa Continued:—There was one prince born of the race of that Indra; who had also become the lord of gods; He was endowed with prosperity and all good qualities, and devoted to divine knowledge.
*sv.1 bhuzuNDa continued: In that family was born one who became the ruler of heaven, but who was determined to put an end to the cycle of birth and death.
अथ_इन्द्र.कुल.पुत्रस्य तस्य तत्र बभूव ह ।
atha_indra.kula.putrasya tasya tatra babhUva ha |
प्रतिभा.अज्ञान.सम्प्राप्तिः बृहस्पति.गिरा_उदिता ॥७।१४।२॥
pratibhA.ajJAna.samprApti: bRhaspati.girA_uditA ||7|14|2||
.
atha
so
indra.kula.putrasya of Indra.clan.son tasya tatra babhUva ha of that there was pratibhA.jJAna.samprApti: illumination.wisdom.transmission
uditA bRhaspati.girA
heard from the voice of bRhaspati.
*sv.2 He gained wisdom from the instructions of the preceptor of the gods (bRhaspati).
*vlm.2. This prince of Indra's race, received his divine knowledge from the oral instruction of Vrihaspati (the preceptor of the gods).
ततः_विदित.वेद्यः_असौ यथा.प्राप्त.अनुवृत्तिमान् ।
tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn |
चकार जगताम् राज्यम् आज्यपानाम् अधीश्वरः ॥७।१४।३॥
cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14|3||
.
tata:_vidita.vedya:_asau
yathA.prApta.anuvRttimAn |
cakAra jagatAm rAjyam
AjyapAnAm adhIzvara: .
.
Knowing whatever's to.be.known,
pursuing his affairs just.as they happen,
he ruled all the worlds as the Overlord of the gods.
ततो विदित.वेद्यः असौ . And so, knowing what's to.be.known, =
यथा.प्राप्त.अनुवृत्तिमान् . pursuing his business as.it.happens =
चकार जगतां राज्यम् . he made government of the worlds =
आज्यपानाम् अधीश्वरः . as Overlord of the Ajyapa gods. .3.
*sv.3 He engaged himself in the performance of appropriate actions in situations which arose without his seeking.
*vlm.3. He knowing the knowable one, persisted in the course of knowledge as he was taught and being the sovereign lord of gods, he reigned over all the three worlds.
#Ajyapa. आज्यप mfn. drinking the clarified butter (Ajya) VS. S3Br. .# AjyapA: . m. pl. . a class of Manes (who are the sons of Pulastya पुलस्त्य [ Mn. iii , 197 seq.] or of Kardamaf कर्दम [ VP. ] and the ancestors of the vaizya वैश्य order). . The son of Indra in Canto 7.14, tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14| y7014.003
AB. AjyapAnAm devAnAm ||7|14|
युयुधे दानवैः सार्धम् अजयत् सर्व.शात्रवान् ।
yuyudhe dAnavai: sArdham ajayat sarva.zAtravAn |
शतम् चकार प्रज्ञानाम् अज्ञान.उत्तीर्ण.मानसः ॥७।१४।४॥
zatam cakAra prajJAnAm ajJAna.uttIrNa.mAnasa: ||7|14|4||
.
yuyudhe dAnavai: sArdham
He went to war with the dAnava.s ajayat sarva.zAtravAn defeating all his enemies zatam cakAra prajJAnAm he made a hundred wisdom.sacrifices
ajJAna.uttIrNa.mAnasa:
as his Mind crossed.over from Ignorance. .4.
*sv.4 Thus he performed religious rites and even fought with the demons.
*vlm.4. He fought against the demigods, and conquered all his foes; he made a hundred sacrifices, and got over the darkness of ignorance by his enlightened mind.
उवास कार्य.वशतः_बिस.बाल.अन्तरे चिरम् ।
uvAsa kArya.vazata:_bisa.bAla.antare ciram |
अन्यानि_अपि च वृत्तान्त.शतानि_अनु.बभूव ह ॥७।१४।५॥
anyAni_api ca vRttAnta.zatAni_anu.babhUva ha ||7|14|5||
.
uvAsa kArya.vaza.tas
bisabAlAntare ciram
anyAny api ca
vRttAnta.zatAni anubabhUva ha
and he pursued a thousand different matters.
*sv.5 In his mind there arose a wish: "I should perceive the reality concerning_brahman_the absolute."
*vlm.5. He remained long in meditation, having his mind fixed in his cerebral artery, resembling the thread of a tubular stalk of the lotus, and continued to reflect on hundreds of many others matters, (i. e. On the imaginary world and its kingdom and conquests together with many other things).
कदाचित्_आसीत् तस्य_इच्छा प्रबोध.बल.शालिनः ।
kadAcit AsIt tasya_icchA prabodha.bala.zAlina: |
ब्रह्म.तत्त्वम् अवेक्षे_अहम् यथावत् ध्यानवान् इति ॥७।१४।६॥
brahma.tattvam avekSe_aham yathAvat dhyAnavAn iti ||7|14|6||
.
kadAcid AsIt tasya icchA
whenever, there was an icchA Wish
prabodha.bala.zAlina:
brahma.tattvam avekSe aham
I want to see the brahman Thatness
yathAvad dhyAnavAn
iti . so...
*sv.6 He entered into deep meditation. He was at peace within himself, remaining in seclusion.
*vlm.6. He had once the desire of knowing by the power of his understanding, how he could see the essence of brahmA in his meditation. (or how he could have a sight of the nature of god, manifest before him. Gloss).
सः_अपश्यत् प्रणिधानेन ततः_एकान्त.संस्थितः ।
sa:_apazyat praNidhAnena tata:_ekAnta.saMsthita: |
स=बाह्य.अभ्यन्तरे_अशेष.कारण.त्याग.शान्त.धीः ॥७।१४।७॥
sa=bAhya.abhyantare_azeSa.kAraNa.tyAga.zAnta.dhI: ||7|14|7||
.
sa:_apazyat praNidhAnena
tata:_ekAnta.saMsthita: |
sa=bAhya.abhyantare
azeSa.kAraNa.tyAga.zAnta.dhI: .
.
सः अपश्यत् He saw प्रणिधानेन by means of pranidhAna – commonly, "Prayer"; but see CGl. for older senses. ततस् Thence एकान्त.संस्थितः set in solitude स.बाह्य.अभ्यन्तरे inside.and.out अशेष.कारण.त्याग.शान्तधीः forsaking residual causes, quiet of mind. .7.
*vlm.7. He sat in his solitary retirement, and saw in this silent meditation of his tranquil mind, the disappearance of the concatenation of causes all about and inside himself.
*sv.7.11 There he saw the supreme self or_brahman_, omnipotent, all.pervasive all, who is everything, everywhere at all times, to whom all feet and hands belong; t....
#dhA . #nidhA . #pranidhA . #pranidhAna.m . profound religious meditation, abstract contemplation of (comp.), _vedAntas.; vehement desire Lalit.; respectful conduct, attention, paid to (tasmin) _mbh..
सर्व.शक्ति.परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
sarva.zakti.param brahma sarva.vastu.mayam tatam |
सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam ||7|14|8||
.
sarva.zakti.param brahma
sarva.vastu.mayam tatam |
sarvathA sarvadA sarvam
sarvai: sarvatra sarva.gam .
.
सर्व.शक्ति.परं ब्रह्म ... the supremely powerful_brahman_सर्व.वस्तु.मयम् ततम् the all.substantial vastness सर्वथा in all ways, everyhow सर्वदा सर्वम् always All सर्वैः सर्वत्र with all everywhere सर्व.गम् all.going. .8.
It's the supremely powerful brahman Immensity.
It is the all.substantial vastness,
it is everyhow the always.All,
with all everywhere, all.going...
.vwv. 1145. The all.powerful Supreme Brahman (or Absolute Reality), which is evg at all times and in every way, is spread full of everything and is omnipresent with everything everywhere.
*vlm.8. He beheld the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places.
*sv.7.11 ... that_brahman_who is far and near yet unknown because of its extreme subtlety.
*vlm.8. ... the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places. *sv. ... far and near yet unknown because of its extreme subtlety.
सर्वतः पाणि.पादान्तम् सर्वto 'क्षि.शिरः_मुकम् ।
sarvata: pANi.pAdAntam sarvata:_akSi.zira:_mukam |
सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
sarvata: zrutimat.loke sarvam AvRtya saMsthitam ||7|14|9||
.
sarvata: pANi.pAdAntam
the hands and feet of everything
sarvato' kSi.ziro.mukam
the eyes and head and face of everything
sarvata: zruti.mat.loke
sarvam AvRtya saMsthitam
*AB. zrutimat zrota.indriya.vat ||7|14|
.vwv.14/7.14.9. It has the boundary of its hands and feet on all sides. It has its eyes, heads and mouths everywhere. It has its ears all round. It is established in the world, pervading everything.
*sv.7.11 T...that_brahman_whose eyes and heads and faces are everything; free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; ....
*vlm.9. His hands stretch to all sides, and his feet reach to the ends of the worlds; his face and eyes are on all sides, and his head pierces the spheres; his ears are set in all places, and he endures by encompassing all things every where.
सर्व.इन्द्रिय.गुणैः मुक्तम् सर्व.इन्द्रिय.गुण.अन्वितम् ।
sarva.indriya.guNai: muktam sarva.indriya.guNa.anvitam |
असक्तम् सर्वभृत्_च_एव निर्गुणम् गुण.भोक्तृ_च ॥७।१४।१०॥
asaktam sarvabhRt_ca_eva nirguNam guNa.bhoktR_ca ||7|14|10||
.
sarva.indriya.guNai: muktam
sarva.indriya.guNa.anvitam |
asaktam sarvabhRt_ca_eva
nirguNam guNa.bhoktR_ca .
.
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृत् च_एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
.vwv.10/7.14.10. It is associated with the qualities of all the senses; (yet) it is free from all sense.qualities. It supports all and is also unattached. It is the enjoyer of all qualities, yet is devoid of all qualities.
*sv.7.11 ... free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; simultaneously free from and endowed with all the qualities....
*vlm.10. He is devoid of all the organs of sense, and yet possest of the powers of all senses in himself; he is the support of all, and being destitute of qualities, is the source and receptacle of all quality. (The qualities of finite bodies are of a finite nature, but the infinite are infinite, eternal and immutable).
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृत् च_एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
बहिर्_अन्तर्_च भूतानाम् अचरम् चरम् एव च ।
bahir_antar_ca bhUtAnAm a.caram caram eva ca |
सूक्ष्मत्वात् तत् अविज्ञेयम् दूरस्थम् च_अन्तिके च तत् ॥७।१४।११॥
sUkSmatvAt tat a.vijJeyam dUrastham ca_antike ca tat ||7|14|11||
.
bahi:_anta:_ca bhUtAnAm
acaram caram eva ca |
sUkSmatvAt_tat_a.vijJeyam
dUrastham ca_antike ca tat .
.
bahir antaz ca bhUtAnAm
Outside and in the beings
acaram caram eva ca
unmoving and yet moving
sUkSmatvAt tad a.vijJeyam
dUrastham ca antike ca tat
*sv. ... totally free (unattached) though upholding everything; simultaneously free from and endowed with all the qualities; within and without all creatures (moving and non.moving); that_brahman_who is far and near yet unknown because of its extreme subtlety.
*vlm.11. Unmoved and unmoving by himself, he is moving in and out of all things, as well as moveth them all both internally and externally (that is to say, He is the moving force of dull matter). He is unknowable owing to his minuteness, and appears to be at a distance, though he is so near us.
सर्वत्र चन्द्र.अर्क.मयम् सर्वत्र_एव धरा.मयम् ।
sarvatra candra.arka.mayam sarvatra_eva dharA.mayam |
सर्वत्र पर्वत.मयम् सर्वत्र_अब्धि.मयम् तथा ॥७।१४।१२॥
sarvatra parvata.mayam sarvatra_abdhi.mayam tathA ||7|14|12||
.
sarvatra candra.arka.mayam
… everywhere measured.into suns
and moons..everywhere measured.as
the Earth ..everywhere in the still
mountains—everywhere as the seas. ... .12.
Measured.out everywhere as sun and moon
sarvatraiva dharA.mayam
everywhere measured as the Earth
sarvatra parvata.mayam
everywhere as the mountains
sarvatra abdhi.mayam tathA
likewise everywhere as the oceans.
*sv.12 He is the sun and the moon and the earth.element everywhere, the reality in the mountain and ocean — the very essence of all.
*vlm.12. He is as the one sun and moon in the whole universe, and the same land in all the earth; He is the one universal ocean on the globe, and one Meru Mountain (of the sun's path) all about.
सर्वत्र सर्व.गुरुकम् सर्वत्र_एव नभो.मयम् ।
sarvatra sarva.gurukam sarvatra_eva nabho.mayam |
सर्वत्र संसृति.मयम् सर्वत्र_एव जगन्.मयम् ॥७।१४।१३॥
sarvatra saMsRti.mayam sarvatra_eva jagan.mayam ||7|14|13||
.
sarvatra sarva.gurukam
sarvatra_eva nabho.mayam |
sarvatra saMsRti.mayam
sarvatra_eva jagan.mayam .
.
… everywhere the solidity of all—
and everywhere the measurements of space,
everywhere the measure of creation.
And everywhere the measure of this entire world.
सर्वत्र सर्व.गुरुकम् … everywhere the solidity of all सर्वत्रैव नभो.मयम् and everywhere the measure of space सर्वत्र संसृति.मयम् everywhere the measure of creation सर्वत्रैव जगन्.मयम् and everywhere the measure of the world.
*sv.13 That_brahman_is of the nature of this creation and world, yet the emancipated self, the primordial consciousness.
*vlm.13. He is the pith and gravity of all objects, and he is the one vacuum every where; he is the wide world and the great cosmos, that is common to all.
सर्वत्र_एव च भोक्ष.आत्म सर्वत्र_एव_अद्य.चिन्मयम् ।
sarvatra_eva ca bhokSa.Atma sarvatra_eva_adya.cinmayam |
सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व.वर्जितम् ॥७।१४।१४॥
sarvatra sarva.artha.mayam sarvata: sarva.varjitam ||7|14|14||
.
sarvatra_eva ca bhokSAtma
sarvatra_evAdyacinmayam . +
sarvatra sarvArtha.mayam
sarvata: sarva.varjitam
sarvatraiva adya.cinmayam
sarvatraiva Adyacinmayam
*sv.14 Though he is the all, he is yet devoid of all these things.
*vlm.14. He is the liberated soul of all, and the primary intellect in every place; he is every object everywhere, and beside all things in all places.
.vwv.14/7.14.14,7.52.36. It is full of all things everywhere. It is destitute of everything all round. It is the All and also of the nature of all. It is the state free from all objects.
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
धाम्नि व्योम्नि तरौ_अद्रौ_अनिले सलिले_अनले ॥७।१४।१५॥
dhAmni vyomni tarau_adrau_anile salile_anale ||7|14|15||
.
ghaTe paTe vaTe kuDye
zakaTe vAnare tathA |
dhAmni vyomni tarau_adrau
anile salile_anale .
.
घटे पटे . In the cloth, in the pot, – of the metaphors =
वटे कुड्ये . in the banyan tree, in the wall, =
शकटे वानरे . in a wagon, in in an ape, =
तथा धाम्नि व्योम्नि . likewise in a place, in the spacious sky, =
तरौ_अद्रौ . in a tree, on a mountain, =
अनिले सलिले_अनले . in wind, in water, in fire,... .15.
*sv.15 He (Indra) saw_brahman_in the pot, cloth, tree, monkey, man, sky, mountain, water, fire and air, manifesting differently and functioning variously.
*vlm.15. He is in all pots and huts, in all trees and their coatings; he moves the carts and carriages, and enlivens alike all men and other animals likewise.
नानाचार.विचाराणि विविधा.वृत्तिमन्ति च ।
nAnAcAra.vicArANi vividhA.vRttimanti ca |
परमाणु.अंश.मात्रे 'पि त्रिजगन्ति ददर्श सः ॥७।१४।१६॥
paramANu.aMza.mAtre_api trijaganti dadarza sa: ||7|14|16||
.
nAnAcAra.vicArANi vividhAvRttimanti ca . +
paramANv.aMza.mAtre_api trijaganti dadarza sa:
.
*vlm.16. He is in all the various customs and manners of men, and in all the many modes of their thinking; he resides equally in the parts of an atom, as also in the stupendous frame of the triple world.
*sv.16.17 He realised that that is the reality in this world.appearance.
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
त्रिजगत् सty असति च विद्यते चिन्मय.आत्मनि ॥७।१४।१७॥
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
.
marIcasya_antare taikSNyam zUnyatvam iva cAmbare trijagat_sati_asati ca vidyate cinmaya.Atmani
.
marIcasya_antare taikSNyam
zUnyatvam iva cAmbare . +
trijagat_sati_asati ca
vidyate cinmaya.Atmani
.
*sv.16.17 He realised that that is the reality in this world.appearance.
*vlm.17. He resides as pungency in the heart of pepper, as vacuity in the sky; and in his intellectual soul the three worlds, whether they are real entities or mere unrealities.
इty एवम् भावयन् मुक्त.भावया शुद्ध.संविदा ।
iti_evam bhAvayan mukta.bhAvayA zuddha.saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
.
ity evam bhAvayan just so feeling
mukta.bhAvayA with a sense of being Free
zuddha.saMvidA with clear Awareness +
zakra: krameNa tenaiva tathaiva dhyAnavAn abhUt
.
*sv.18 Thus contemplating_brahman_with his own pure and purified consciousness, this Indra became immersed in meditation.
*vlm.18. Indra beheld the lord in this manner, and then being liberated from his animal state by the help of his pure understanding; he remained all along in the same state of his meditation as before.
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
.
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: dadarza_imam asau sargam asmadIyam mahAmati:
.
dhyAnena
sarvam ekatra pazyan
ciram udAra.dhI: . +
dadarza_imam
asau sargam asmadIyam
mahAmati:
.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.19. The magnanimous god sees in his revery, all things united in his meditative mind; and beheld this creation in the same light as it appears to us (as a real entity).
तto 'स्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त.शत.शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta.zata.zobhitam ||7|14|20||
.
tata: and then asmin_vicaran_sarge wandering this creation
zakrAnte zakratAm gata: . +
cakAra jagatAm rAjyam
vRttAnta.zata.zobhitam
.
*vlm.20. He then wandered in his mind all over this creation, and believing himself as the lord of all he saw in it, became the very god Indra; and reigned over the three worlds and their manifold pageantries.
*sv.19.25 .... As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
विद्याधर.कुल.अधीश इty अद्य_एव स देवराट् ।
vidyAdhara.kula.adhIza iti_adya_eva sa devarAT |
तस्य_इन्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
.
vidyAdhara.kula=adhIza
o overlord of the vidyAdhara clan
ity adya eva sa devarAT
even now he is Lord of the Gods
tasya indrasya kula.utpanna iti viddhi yathAsthitam xx
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.21. Know, O chief of the race of vidyádharas, that the same Indra who was descended of the family of Indras, has been still holding his reign as the lord of gods to this day.
ततः_हृदय.बीज.स्थ=प्राG.मुख्य.अभ्यास.योगतः ।
tata: hRdaya.bIja.stha=prAk.mukhya.abhyAsa.yogata: |
बिस.बाल.निवास.आदि.वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
bisa.bAla.nivAsa.Adi.vRttAntam anubhUtavAn ||7|14|22||
.
tata:
hRdaya.bIja.stha=prAG.mukhya.abhyAsa.yogata: .
thru hRdaya.bIja.stha=prAG.mukhya.abhyAsa.yoga +
bisabAla.nivAsa.Adi.vRttAntam
anubhUtavAn
.
*vlm.22. He then perceived in his mind, by virtue of his former habit of thinking, the seed of his remembrance sprouting forth with the lotus stalk, wherein he thought to have lain before.
*sv.19.25 ... As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
यथा_एषः शक्रः कथितः_त्रसरेणु.उदर.आस्पदः ।
yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्पdaz च_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
.
yathA_eSa zakra: kathita: trasareNu.udara.Aspada: bisabAla.Aspada:_ca_etat
kula.ja: kAntimAnatha
.
yathA_eSa zakra: kathita:
trasareNu.udara.Aspada:
bisabAla.Aspada:_ca_etat
kula.ja: kAntimAnatha . +
.
*vlm.23. As I have related to you of the reign of the former Indra, in the bosom of an atom in the sunbeam; and of the residence of his last generation—the latter Indra, in the hollow fibre of the lotus stalk.
*sv.19.25 ... Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes....
तथा शत.सहस्राणि तत्र_इtaz च_अन्यtaz च खे ।
tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe |
तादृश.व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza.vyavahArANi samatItAni santi ca ||7|14|24||
.
tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe tAdRza.vyavahArANi samatItAni santi ca
.
tathA zata.sahasrANi
tatra_ita:_ca_anyata:_ca khe
tAdRza.vyavahArANi
samatItAni santi ca
.
*vlm.24. So have thousands of other Indras gone by, and are going on still in their fancied realm in the empty sky, in the same manner and mode as observed by their predecessors.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
वहति_इयम् अविच्छिन्ना चिराय_एवम् तरङ्गिणी ।
vahati_iyam a.vicchinnA cirAya_evam taraGgiNI |
तावत्_दृश्य.सरित्.प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
tAvat dRzya.sarit.prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
.
vahati_iyam a.vicchinnA cirAya_evam taraGgiNI . + tAvat dRzya.sarit.prauDhA
rUDhArUDhe ca tat.pade
.
vahati_iyam
a.vicchinnA cirAya_evam taraGgiNI . +
tAvat
dRzya.sarit.prauDhA
rUDhArUDhe ca
tat.pade
.
VA . is construct here this?
till that/Brahman state appears and disappers,
so long the mighty
stream of visibles continues to flow.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.25. So runs the course of nature in ceaseless succession, like the current of a river running onward to the sea; and so do men whether acquainted or not with the divine knowledge, flow on as streams to the abyss of eternity: (which is tatpada or state of the Deity).
इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक.मात्र.अति.विलय_एक.विलासिनी ॥७।१४।२६॥
satya.avaloka.mAtra.ati.vilaya_eka.vilAsinI ||7|14|26||
.
iti mAyA_iyam A.dIrghA prasRtA pratyaya.unmukhI . + satya.avaloka.mAtra.ati.vilaya ...
eka.vilAsinI
.
iti
mAyA_iyam A.dIrghA prasRtA pratyaya.unmukhI . +
satya.avaloka.mAtra.ati.vilaya ...
eka.vilAsinI
.
*sv.26 This maya (world.appearance) will continue to flow with ever.changing appearance until the truth is realised, and only then will maya cease to operate.
*vlm.26. Such is lengthening delusion of the world appearing as true; but vanishing to nothing at the appearance of the light of truth (which is the sight of god in everything).
यतः कुतश्चित्_माया_इयम् यत्र क्वचन वा_अनघ ।
yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
यथा_कथम्.चित् सम्पन्न.मात्रा_इव परिदृश्यते ॥७।१४।२७॥
yathA_katham.cit sampanna.mAtrA_iva paridRzyate ||7|14|27||
.
yata: kuta:cit_mAyA_iyam yatra kva.cana vA anagha . + yathA_katham.cit_sampanna.mAtrA_iva paridRzyate
.
yata: kuta:cit_mAyA_iyam yatra kva.cana vA
anagha . +
yathA_katham.cit_sampanna.mAtrA_iva
paridRzyate
.
*sv.27 Wherever this maya functions in whatever manner, remember it is only because of the existence of the egosense.
*vlm.27. From whatever cause, and in whatever place or time, and in whatever manner this delusion is seen to have sprung, it is made to disappear by knowledge of the same.
अहम्भाव.चमत्कार.मात्रात् वृSTir इव_अम्बुदात् ।
ahambhAva.camatkAra.mAtrAt vRSTi:_iva_ambudAt |
जायते मिहिका_इव_आशु प्रेक्षा.मात्र.विनाशिनि ॥७।१४।२८॥
jAyate mihikA_iva_Azu prekSA.mAtra.vinAzini ||7|14|28||
.
aham.bhAva.camatkAra.mAtrAt vRSTi:_iva_ambudAt + jAyate mihikA_iva_Azu
prekSA.mAtra.vinAzini
.
aham.bhAva.camatkAra.mAtra
vRSTi:_iva_ambuda
jAyat
mihikA_iva_Azu
prekSA.mAtra.vinAzini
.
*sv.28 Immediately the truth concerning the egosense is investigated and understood, this maya vanishes.
*vlm.28. It is egoism alone, which produces the wonderful appearance of delusion; as the cloud in the sky causes the rain; it spreads itself as a mist, but disappears immediately at the sight of light.
येन_आयत.अभिमत.दर्शन.द्रष्टृ.दृश्य=
yena_Ayata.abhimata.darzana.draSTR.dRzya=
मुक्त.स्व.भावम् अवभासनम् आत्म.तत्त्वम् ।
mukta.sva.bhAvam avabhAsanam Atma.tattvam |
सर्व.अर्थ.शून्यम् अत एव च शून्य.रूपम्
sarva.artha.zUnyam ata* eva ca zUnya.rUpam
एकम् ख.मात्रम् इव मात्र.विकल्पम् एव ॥७।१४।२९॥
ekam kha.mAtram iva mAtra.vikalpam eva ||7|14|29||
.
yena Ayata.abhimata-darzana-draSTR-dRzya-mukta-svabhAvam ava-bhAsanam
Atma-tattvam sarva.artha-zUnyamata? eva ca zUnya-rUpam ekam kha-mAtram iva
mAtra-vikalpam eva
.
yena
Ayata.abhimata-darzana-draSTR-dRzya-mukta-svabhAvam
ava-bhAsanam
Atma-tattvam
sarva.artha-zUnyamata? eva ca
zUnya-rUpam
ekam kha-mAtram iva
mAtra-vikalpam eva
.
*sv.29 For the reality or the infinite consciousness is totally free from the subject-object division, from the least trace of gross substantiality; it is pure void, with the infinite, unconditioned consciousness alone as its reality.
*vlm.29. He who has got rid of his belief of the looking and sight of the world, (i. e. Of both the subjective and objective, as well as of his action and passion); and has attained the knowledge of self-reflecting soul; and who has placed his belief in one vacuous form of empty air; which is devoid of all properties and beyond all categories, is freed from all option and settled in the only One.
.
oॐm
.
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next Canto:
fm7015 3.fb05 THE vidyAdhara AND "I" .z20
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
FM.7.14
*INDRA AND BRAHMAN*
*BHUSHUNDA.QUAKE.EARTH said—*
तस्य शक्रस्य कुलजः कश्चिदासीत् सुराधिपः ।
tasya zakrasya kulaja: kazcit AsIt sura.adhipa: |
tatra_uttama.guNa: zrImAn pAzcAtyA yasya sA tanu: ||7|14|1||
.
kazcid AsIt sura.adhipa: *there was a certain sura Brightling overlord *
tatra uttama.guNa: *there of the highest virtue *
zrImAn pAzcAtyA yasya sA tanu:
.
1*AsIt.*was* 1*sura.*deity/God*.1*adhipa.*Overlord*: 1.*tatra*.**there/then*
1*uttama.*utmost/highest/supreme*.1*guNa.*quality/virtue*: 1*zrImAn.
*prosperous/good* pAzcAtI*.A yasya.*whose/of/which* 1*sA.*she/it* 1*tanu.
*body*:
.
1*adhipa.*Overlord*:
1*AsIt.*was*
1*guNa.*quality/virtue*:
1*kazcit.*someone/something*
1*sA.*she/it*
1*sura.*deity/God*
1*tanu.*body*:
1*tasya.*his/of.that*
1*uttama.*utmost/highest/supreme*.
1*yasya.*whose/of/which*
1*zrImAn.*prosperous/good*
1.*tatra*.**there/then*
kulaja*
pAzcAtI*.A
.
*vlm.1 BhuzuNDa Continued:—There was one prince born of the race of that
Indra; who had also become the lord of gods; He was endowed with prosperity
and all good qualities, and devoted to divine knowledge.
*sv.1 bhuzuNDa continued: In that family was born one who became the ruler
of heaven, but who was determined to put an end to the cycle of birth and
death.
atha_indra.kula.putrasya tasya tatra babhUva ha |
pratibhA.ajJAna.samprApti: bRhaspati.girA_uditA ||7|14|2||
.
atha
indra.kula.putrasya of Indra.clan.son tasya tatra babhUva ha of that there
was pratibhA.jJAna.samprApti: illumination.wisdom.transmission
uditA bRhaspati.girA
heard from the voice of bRhaspati.
*sv.2 He gained wisdom from the instructions of the preceptor of the gods
(bRhaspati).
*vlm.2. This prince of Indra's race, received his divine knowledge from the
oral instruction of Vrihaspati (the preceptor of the gods).
ततः_विदित.वेद्यः_असौ यथा.प्राप्त.अनुवृत्तिमान् ।
tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn |
चकार जगताम् राज्यम् आज्यपानाम् अधीश्वरः ॥७।१४।३॥
cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14|3||
.
yathA.prApta.anuvRttimAn |
cakAra jagatAm rAjyam
AjyapAnAm adhIzvara: *.*
*. *
Knowing whatever's to.be.known,
pursuing his affairs just.as they happen,
he ruled all the worlds as the Overlord of the gods.
ततो विदित.वेद्यः असौ . And so, knowing what's to.be.known, =
यथा.प्राप्त.अनुवृत्तिमान् . pursuing his business as.it.happens =
चकार जगतां राज्यम् . he made government of the worlds =
आज्यपानाम् अधीश्वरः . as Overlord of the Ajyapa gods. .3.
*sv.3 He engaged himself in the performance of appropriate actions in
situations which arose without his seeking.
*vlm.3. He knowing the knowable one, persisted in the course of knowledge
as he was taught and being the sovereign lord of gods, he reigned over all
the three worlds.
#Ajyapa. आज्यप mfn. drinking the clarified butter (Ajya) VS. S3Br. .#
AjyapA: . m. pl. . a class of Manes (who are the sons of Pulastya पुलस्त्य [
Mn. iii , 197 seq.] or of Kardamaf कर्दम [ VP. ] and the ancestors of the
*a:_*asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam AjyapAnAm
AB. AjyapAnAm devAnAm ||7|14|
युयुधे दानवैः सार्धम् अजयत् सर्व.शात्रवान् ।
yuyudhe dAnavai: sArdham ajayat sarva.zAtravAn |
शतम् चकार प्रज्ञानाम् अज्ञान.उत्तीर्ण.मानसः ॥७।१४।४॥
zatam cakAra prajJAnAm ajJAna.uttIrNa.mAnasa: ||7|14|4||
.
yuyudhe dAnavai: sArdham
He went to war with the dAnava.s ajayat sarva.zAtravAn defeating all his
enemies zatam cakAra prajJAnAm he made a hundred wisdom.sacrifices
ajJAna.uttIrNa.mAnasa:
as his Mind crossed.over from Ignorance. .4.
*sv.4 Thus he performed religious rites and even fought with the demons.
*vlm.4. He fought against the demigods, and conquered all his foes; he made
a hundred sacrifices, and got over the darkness of ignorance by his
enlightened mind.
उवास कार्य.वशतः_बिस.बाल.अन्तरे चिरम् ।
uvAsa kArya.vazata:_bisa.bAla.antare ciram |
anyAni_api ca vRttAnta.zatAni_anu.babhUva ha ||7|14|5||
.
uvAsa kArya.vaza.tas
bisabAlAntare ciram
anyAny api ca
vRttAnta.zatAni anubabhUva ha
*sv.5 In his mind there arose a wish: "I should perceive the reality
concerning_brahman_the absolute."
*vlm.5. He remained long in meditation, having his mind fixed in his
cerebral artery, resembling the thread of a tubular stalk of the lotus, and
continued to reflect on hundreds of many others matters, (i. e. On the
imaginary world and its kingdom and conquests together with many other
things).
kadAcit AsIt tasya_icchA prabodha.bala.zAlina: |
ब्रह्म.तत्त्वम् अवेक्षे_अहम् यथावत् ध्यानवान् इति ॥७।१४।६॥
brahma.tattvam avekSe_aham yathAvat dhyAnavAn iti ||7|14|6||
.
kadAcid AsIt tasya icchA
prabodha.bala.zAlina:
brahma.tattvam avekSe aham
*I want to see the brahman Thatness *
yathAvad dhyAnavAn
iti . *so... *
*sv.6 He entered into deep meditation. He was at peace within himself,
remaining in seclusion.
*vlm.6. He had once the desire of knowing by the power of his
understanding, how he could see the essence of brahmA in his meditation.
(or how he could have a sight of the nature of god, manifest before him.
Gloss).
sa:_apazyat praNidhAnena tata:_ekAnta.saMsthita: |
स=बाह्य.अभ्यन्तरे_अशेष.कारण.त्याग.शान्त.धीः ॥७।१४।७॥
sa=bAhya.abhyantare_azeSa.kAraNa.tyAga.zAnta.dhI: ||7|14|7||
.
sa:_apazyat praNidhAnena
tata:_ekAnta.saMsthita: |
sa=bAhya.abhyantare
*. *
सः अपश्यत् He saw प्रणिधानेन by means of pranidhAna – commonly, "Prayer";
but see CGl. for older senses. ततस् Thence एकान्त.संस्थितः set in solitude स
.बाह्य.अभ्यन्तरे inside.and.out अशेष.कारण.त्याग.शान्तधीः forsaking residual
causes, quiet of mind. .7.
*vlm.7. He sat in his solitary retirement, and saw in this silent
meditation of his tranquil mind, the disappearance of the concatenation of
causes all about and inside himself.
*sv.7.11 There he saw the supreme self or_brahman_, omnipotent,
all.pervasive all, who is everything, everywhere at all times, to whom all
feet and hands belong; t....
#dhA . #nidhA . #pranidhA . #pranidhAna.m . profound religious meditation,
abstract contemplation of (comp.), _vedAntas.; vehement desire Lalit.;
respectful conduct, attention, paid to (tasmin) _mbh..
सर्व.शक्ति.परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
sarva.zakti.param brahma sarva.vastu.mayam tatam |
सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam ||7|14|8||
.
sarva.zakti.param brahma
sarva.vastu.mayam tatam |
sarvathA sarvadA sarvam
*. *
सर्व.शक्ति.परं ब्रह्म ... the supremely powerful_brahman_सर्व.वस्तु.मयम्
ततम् the all.substantial vastness सर्वथा in all ways, everyhow सर्वदा सर्वम्
always All सर्वैः सर्वत्र with all everywhere सर्व.गम् all.going. .8.
It's the supremely powerful brahman Immensity.
It is the all.substantial vastness,
it is everyhow the always.All,
with all everywhere, all.going...
.vwv. 1145. The all.powerful Supreme Brahman (or Absolute Reality), which
is evg at all times and in every way, is spread full of everything and is
omnipresent with everything everywhere.
*vlm.8. He beheld the omnipotent Brahma, as extended in and about all
things; and presenting all times and places and existing as all in all, and
pervading all things in all places.
*sv.7.11 ... that_brahman_who is far and near yet unknown because of its
extreme subtlety.
*vlm.8. ... the omnipotent Brahma, as extended in and about all things; and
presenting all times and places and existing as all in all, and pervading
all things in all places. *sv. ... far and near yet unknown because of its
extreme subtlety.
sarvata: pANi.pAdAntam sarvata:_akSi.zira:_mukam |
सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
sarvata: zrutimat.loke sarvam AvRtya saMsthitam ||7|14|9||
.
sarvata: pANi.pAdAntam
sarvato' kSi.ziro.mukam
*the eyes and head and face of everything *
sarvata: zruti.mat.loke
sarvam AvRtya saMsthitam
*AB. zrutimat zrota.indriya.vat ||7|14|
.vwv.14/7.14.9. It has the boundary of its hands and feet on all sides. It
has its eyes, heads and mouths everywhere. It has its ears all round. It is
established in the world, pervading everything.
*sv.7.11 T...that_brahman_whose eyes and heads and faces are everything;
free from the senses yet the very essence of all the senses; totally free
(unattached) though upholding everything; ....
*vlm.9. His hands stretch to all sides, and his feet reach to the ends of
the worlds; his face and eyes are on all sides, and his head pierces the
spheres; his ears are set in all places, and he endures by encompassing all
things every where.
सर्व.इन्द्रिय.गुणैः मुक्तम् सर्व.इन्द्रिय.गुण.अन्वितम् ।
sarva.indriya.guNai: muktam sarva.indriya.guNa.anvitam |
असक्तम् सर्वभृत्_च_एव निर्गुणम् गुण.भोक्तृ_च ॥७।१४।१०॥
asaktam sarvabhRt_ca_eva nirguNam guNa.bhoktR_ca ||7|14|10||
.
sarva.indriya.guNai: muktam
sarva.indriya.guNa.anvitam |
asaktam sarvabhRt_ca_eva
*. *
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs
सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the
.vwv.10/7.14.10. It is associated with the qualities of all the senses;
(yet) it is free from all sense.qualities. It supports all and is also
unattached. It is the enjoyer of all qualities, yet is devoid of all
qualities.
*sv.7.11 ... free from the senses yet the very essence of all the senses;
totally free (unattached) though upholding everything; simultaneously free
from and endowed with all the qualities....
*vlm.10. He is devoid of all the organs of sense, and yet possest of the
powers of all senses in himself; he is the support of all, and being
destitute of qualities, is the source and receptacle of all quality. (The
qualities of finite bodies are of a finite nature, but the infinite are
infinite, eternal and immutable).
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs
सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the
bahir_antar_ca bhUtAnAm a.caram caram eva ca |
sUkSmatvAt tat a.vijJeyam dUrastham ca_antike ca tat ||7|14|11||
.
bahi:_anta:_ca bhUtAnAm
acaram caram eva ca |
sUkSmatvAt_tat_a.vijJeyam
*. *
*. *
… everywhere the solidity of all—
and everywhere the measurements of space,
everywhere the measure of creation.
And everywhere the measure of this entire world.
सर्वत्र सर्व.गुरुकम् … everywhere the solidity of all सर्वत्रैव नभो.मयम्
and everywhere the measure of space सर्वत्र संसृति.मयम् everywhere the
measure of creation सर्वत्रैव जगन्.मयम् and everywhere the measure of the
world.
*sv.13 That_brahman_is of the nature of this creation and world, yet the
emancipated self, the primordial consciousness.
*vlm.13. He is the pith and gravity of all objects, and he is the one
vacuum every where; he is the wide world and the great cosmos, that is
common to all.
सर्वत्र_एव च भोक्ष.आत्म सर्वत्र_एव_अद्य.चिन्मयम् ।
sarvatra_eva ca bhokSa.Atma sarvatra_eva_adya.cinmayam |
सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व.वर्जितम् ॥७।१४।१४॥
sarvatra sarva.artha.mayam sarvata: sarva.varjitam ||7|14|14||
.
sarvatra_eva ca bhokSAtma
sarvatra sarvArtha.mayam
sarvata: sarva.varjitam
sarvatraiva adya.cinmayam
sarvatraiva Adyacinmayam
*sv.14 Though he is the all, he is yet devoid of all these things.
*vlm.14. He is the liberated soul of all, and the primary intellect in
every place; he is every object everywhere, and beside all things in all
places.
.vwv.14/7.14.14,7.52.36. It is full of all things everywhere. It is
destitute of everything all round. It is the All and also of the nature of
all. It is the state free from all objects.
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
धाम्नि व्योम्नि तरौ_अद्रौ_अनिले सलिले_अनले ॥७।१४।१५॥
dhAmni vyomni tarau_adrau_anile salile_anale ||7|14|15||
.
ghaTe paTe vaTe kuDye
zakaTe vAnare tathA |
dhAmni vyomni tarau_adrau
*. *
घटे पटे . In the cloth, in the pot, – of the metaphors =
वटे कुड्ये . in the banyan tree, in the wall, =
शकटे वानरे . in a wagon, in in an ape, =
तथा धाम्नि व्योम्नि . likewise in a place, in the spacious sky, =
तरौ_अद्रौ . in a tree, on a mountain, =
अनिले सलिले_अनले . in wind, in water, in fire,... .15.
*sv.15 He (Indra) saw_brahman_in the pot, cloth, tree, monkey, man, sky,
mountain, water, fire and air, manifesting differently and functioning
variously.
*vlm.15. He is in all pots and huts, in all trees and their coatings; he
moves the carts and carriages, and enlivens alike all men and other animals
likewise.
नानाचार.विचाराणि विविधा.वृत्तिमन्ति च ।
nAnAcAra.vicArANi vividhA.vRttimanti ca |
paramANu.aMza.mAtre_api trijaganti dadarza sa: ||7|14|16||
.
paramANv.aMza.mAtre_api trijaganti dadarza sa:
.
*vlm.16. He is in all the various customs and manners of men, and in all
the many modes of their thinking; he resides equally in the parts of an
atom, as also in the stupendous frame of the triple world.
*sv.16.17 He realised that that is the reality in this world.appearance.
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
.
marIcasya_antare taikSNyam zUnyatvam iva cAmbare trijagat_sati_asati ca
vidyate cinmaya.Atmani
.
marIcasya_antare taikSNyam
trijagat_sati_asati ca
vidyate cinmaya.Atmani
.
*sv.16.17 He realised that that is the reality in this world.appearance.
*vlm.17. He resides as pungency in the heart of pepper, as vacuity in the
sky; and in his intellectual soul the three worlds, whether they are real
entities or mere unrealities.
iti_evam bhAvayan mukta.bhAvayA zuddha.saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
.
mukta.bhAvayA *with a sense of being Free *
zuddha.saMvidA *with clear Awareness + *
zakra: krameNa tenaiva tathaiva dhyAnavAn abhUt
.
*sv.18 Thus contemplating_brahman_with his own pure and purified
consciousness, this Indra became immersed in meditation.
*vlm.18. Indra beheld the lord in this manner, and then being liberated
from his animal state by the help of his pure understanding; he remained
all along in the same state of his meditation as before.
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
.
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: dadarza_imam asau sargam
asmadIyam mahAmati:
.
dhyAnena
sarvam ekatra pazyan
dadarza_imam
asau sargam asmadIyam
mahAmati:
.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he
ruled the universe. Just as this Indra ruled the whole universe while
remaining within the subatomic particle, even so there have been countless
Indras and universes. As long as one experiences the perceived object as
something real and substantial, this world.appearance continues to flow.
*vlm.19. The magnanimous god sees in his revery, all things united in his
meditative mind; and beheld this creation in the same light as it appears
to us (as a real entity).
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त.शत.शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta.zata.zobhitam ||7|14|20||
.
zakrAnte zakratAm gata: *. + *
cakAra jagatAm rAjyam
vRttAnta.zata.zobhitam
.
*vlm.20. He then wandered in his mind all over this creation, and believing
himself as the lord of all he saw in it, became the very god Indra; and
reigned over the three worlds and their manifold pageantries.
*sv.19.25 .... As long as one experiences the perceived object as something
real and substantial, this world.appearance continues to flow.
vidyAdhara.kula.adhIza iti_adya_eva sa devarAT |
तस्य_इन्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
.
vidyAdhara.kula=adhIza
ity adya eva sa devarAT
tasya indrasya kula.utpanna iti viddhi yathAsthitam
ruled the universe. Just as this Indra ruled the whole universe while
remaining within the subatomic particle, even so there have been countless
Indras and universes. As long as one experiences the perceived object as
something real and substantial, this world.appearance continues to flow.
*vlm.21. Know, O chief of the race of vidyádharas, that the same Indra who
was descended of the family of Indras, has been still holding his reign as
the lord of gods to this day.
tata: hRdaya.bIja.stha=prAk.mukhya.abhyAsa.yogata: |
बिस.बाल.निवास.आदि.वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
bisa.bAla.nivAsa.Adi.vRttAntam anubhUtavAn ||7|14|22||
.
tata:
*thru *hRdaya.bIja.stha=prAG.mukhya.a*bhyAsa.yoga + *
bisabAla.nivAsa.Adi.vRttAntam
anubhUtavAn
.
*vlm.22. He then perceived in his mind, by virtue of his former habit of
thinking, the seed of his remembrance sprouting forth with the lotus stalk,
wherein he thought to have lain before.
*sv.19.25 ... As long as one experiences the perceived object as something
real and substantial, this world.appearance continues to flow.
yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्प*daz **च*_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
.
yathA_eSa zakra: kathita: trasareNu.udara.Aspada: bisabAla.Aspada:_ca_etat
kula.ja: kAntimAnatha
.
yathA_eSa zakra: kathita:
trasareNu.udara.Aspada:
bisabAla.Aspada:_ca_etat
.
*vlm.23. As I have related to you of the reign of the former Indra, in the
bosom of an atom in the sunbeam; and of the residence of his last
generation—the latter Indra, in the hollow fibre of the lotus stalk.
*sv.19.25 ... Just as this Indra ruled the whole universe while remaining
within the subatomic particle, even so there have been countless Indras and
universes....
tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe |
तादृश.व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza.vyavahArANi samatItAni santi ca ||7|14|24||
.
tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe tAdRza.vyavahArANi
samatItAni santi ca
.
tathA zata.sahasrANi
tatra_ita:_ca_anyata:_ca khe
tAdRza.vyavahArANi
samatItAni santi ca
.
*vlm.24. So have thousands of other Indras gone by, and are going on still
in their fancied realm in the empty sky, in the same manner and mode as
observed by their predecessors.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he
ruled the universe. Just as this Indra ruled the whole universe while
remaining within the subatomic particle, even so there have been countless
Indras and universes. As long as one experiences the perceived object as
something real and substantial, this world.appearance continues to flow.
vahati_iyam a.vicchinnA cirAya_evam taraGgiNI |
ताव*त्**_**दृ*श्य.सरित्.प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
tAvat dRzya.sarit.prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
.
rUDhArUDhe ca tat.pade
.
vahati_iyam
tAvat
dRzya.sarit.prauDhA
rUDhArUDhe ca
tat.pade
.
VA . is construct here this?
till that/Brahman state appears and disappers, so long the mighty
stream of visibles continues to flow.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he
ruled the universe. Just as this Indra ruled the whole universe while
remaining within the subatomic particle, even so there have been countless
Indras and universes. As long as one experiences the perceived object as
something real and substantial, this world.appearance continues to flow.
*vlm.25. So runs the course of nature in ceaseless succession, like the
current of a river running onward to the sea; and so do men whether
acquainted or not with the divine knowledge, flow on as streams to the
abyss of eternity: (which is tatpada or state of the Deity).
इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक.मात्र.अति.विलय_एक.विलासिनी ॥७।१४।२६॥
satya.avaloka.mAtra.ati.vilaya_eka.vilAsinI ||7|14|26||
.
*satya.avaloka.mAtra.ati.vilaya
...
eka.vilAsinI
.
iti
mAyA_iyam A.dIrghA prasRtA pratyaya.unmukhI *. + *
satya.avaloka.mAtra.ati.vilaya ...
eka.vilAsinI
.
*sv.26 This maya (world.appearance) will continue to flow with
ever.changing appearance until the truth is realised, and only then will
maya cease to operate.
*vlm.26. Such is lengthening delusion of the world appearing as true; but
vanishing to nothing at the appearance of the light of truth (which is the
sight of god in everything).
yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
यथा_कथम्.चित् सम्पन्न.मात्रा_इव परिदृश्यते ॥७।१४।२७॥
yathA_katham.cit sampanna.mAtrA_iva paridRzyate ||7|14|27||
.
*yathA_katham.cit_sampanna.mAtrA_iva
.
yata: kuta:cit_mAyA_iyam yatra kva.cana vA
yathA_katham.cit_sampanna.mAtrA_iva
paridRzyate
.
*sv.27 Wherever this maya functions in whatever manner, remember it is only
because of the existence of the egosense.
*vlm.27. From whatever cause, and in whatever place or time, and in
whatever manner this delusion is seen to have sprung, it is made to
disappear by knowledge of the same.
ahambhAva.camatkAra.mAtrAt vRSTi:_iva_ambudAt |
जायते मिहिका_इव_आशु प्रेक्षा.मात्र.विनाशिनि ॥७।१४।२८॥
jAyate mihikA_iva_Azu prekSA.mAtra.vinAzini ||7|14|28||
.
*BHUSHUNDA THE CROW said—*
यत्र_अहम्त्वम् जगत् तत्र पूर्वम् आगत्य तिष्ठति ।
yatra_ahamtvam jagat tatra pUrvam Agatya tiSThati |
पर.अणु.अन्तर् अपि_इन्द्रस्य त्रसरेणु.उदरे यथा ॥७।१५।१॥
para.aNu.antar api_indrasya trasareNu.udare yathA ||7|15|1||
.
yatra_ahamtvam jagat tatra
pUrvam Agatya tiSThati |
para.aNu.antar api_indrasya
trasareNu.udare yathA *.*
*. *
*wherever there is **Egoity *
*the world is there *
*what was, having.become, remains *
*whether in the Supreme Atom of indra *
*or in the heart of a speck of dust*
*. *
#parANu
#trasa . moving .n.. the collective body of moving or living beings
(opposed to sthAvara) MBh. ii f. Jain. ; .m.. "quivering", the heart.
#trAsa.: . fear , terror , anxiety MBh. &c. ; a flaw in a jewel L.
#trasareNu
*sv.1 BHUSUNDA continued: Just as the whole universe came into being in the
very heart ofthe sub.atom on account of Indra entertaining the notion of
such a creation, wherever the egosense arises, there the world manifests
itself.
*vlm.1 Bhusunda resumed and said:—Wherever there is the thought of egoism
of any one, the idea of the world will be found to be inherent in it; as it
appeared to Indra within the bosom of the atomic particle.
* yatra_ahaMtvam . *where there is I.ness* jagat tatra *the world is there*
pUrvam Agatya *once having.come* tiSThati.i*t remains* parANu.antar api *even
in the Supreme Atom* indrasya *of *indra* trasareNu.udare yathA *as in the
heart of a speck of dust.*
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
भ्रमस्य जगतस्य_अस्य जगतस्य_आकाश.वर्णवत् ।
bhramasya jagatasya_asya jagatasya_AkAza.varNavat |
अहम्भा*vo '*भिमन्ता_आत्मा मूलम् आद्यम् उदाहृतम् ॥७।१५।२॥
ahambhAva:_abhimantA_AtmA mUlam Adyam udAhRtam ||7|15|2||
.
bhramasya jagatasya .
*of the delusion of the world* –
asya jagatasya *of this world,* = AkAza.varNavat *something of a color like
Space* = ahambhAva: *the "I".Feeling* = abhimantA.AtmA *the self.considered
Self* = mUlam Adyam udAhRtam . *is said.to.be <http://said.to.be> the
Primal Root. *
*of the delusion of the world *
*–of this world–*
*something like Space*
*–the "I".Feeling–the self.considered Self–*
*is said.to.be <http://said.to.be> the Primal Root*
*. *
*vwv.2001 – The Ego , whose nature is self.conceited (or referring all
objects to self), is declared to be the first root (or origin) of this
worldly delusion which is born like the color of the sky.
*sv.2 The egosense is the first cause of this world.illusion which is
comparable to the blueness of the sky.
*vlm.2. The error of the world (the false conception of its reality), which
covers the mind, as the green verdure of grass overspreads the face of the
ground; has for its origin the idea of one's egoism, which takes its root
in the human soul.
#ahambhAva – "aham".bhAva – the "I".feeling. y7015.002
#man #mantra #mantr (short Nom.) #abhimantr #abhimantR #abhimantA .m.. one
who refers all objects to self (N. of Izvara , together with ahaMkAra; cf.
abhimati) Mn. i , 14 ; one who injures or threatens GopBr.
#man #abhiman #abhimati – self.reference, the activity of the ahaM.kAra
"I".fact.
#aham #abhimati – self.reference, the activity of the ahaM.kAra "I".fact.
*jd.2 . bhramasya jagatasya . *of the delusion of the world* = asya
jagatasya *of this world,* = AkAza.varNavat *something of a color like
Space* = ahambhAva: *the "I".Feeling* = abhimantA.AtmA *the self.considered
Self* = mUlam Adyam udAhRtam . *is said.to.be <http://said.to.be> the
Primal Root. *
वासना.रस.संसिक्ता*द् अ*हम्.बीज.कणा*द् अ*यम् ।
vAsanA.rasa.saMsiktAt aham.bIja.kaNAt_ayam |
ब्रह्म.अद्रौ व्योम.विपिने जायते त्रि.जगत्.द्रुमः ॥७।१५।३॥
brahma.adrau vyoma.vipine jAyate tri.jagat.druma: ||7|15|3||
.
vAsanA.rasa.saMsiktAt
aham.bIja.kaNAt ayam
brahma.adrau vyoma.vipine
jAyate tri.jagad.druma: *. . *
#saMsikta
#vipina
*sv.3 This tree of world.appearance grows in space on the hill known as
Brahman on account of the latent tendencies or notions. Its seed is the
egosense.
*vlm.3. This minute seed of egoism, being moistened with the water of
desire, produces the arbor of the three worlds, on the height of brahmA in
the great forest of vacuum.
तारका.पुष्प.निकरः विलीन.अचल.पल्लवः ।
tArakA.puSpa.nikara: vilIna.acala.pallava: |
सरित्.सार.शिरापूरः_वासना.सार.तत्.फलः ॥७।१५।४॥
sarit.sAra.zirApUra:_vAsanA.sAra.tat.phala: ||7|15|4||
.
tArakA.puSpa.nikara: . *the stars are its floral bouquet* =
vilIna.acala.pallava:
sarit.sAra.zirApUra:
vAsanA.sAra.tat.phala: *. . *
#vilIna
*sv.4 The stars are its flowers. The rivers are its veins. The mountains
are its leaves. The very essence of notions and limitations is its fruits.
*vlm.4. The stars are the flowers of this tree, hang on high on the
branches of the mountain craigs; the rivers resemble its veins and fibres,
flowing with the juicy pith of their waters, and the objects of desire are
the fruits of this tree. (The objects of desire are the enjoyments and
fruition of life).
अहम्त्व.सलिलस्य_इदम् जगत्.स्पन्द उदाहृतः ।
ahamtva.salilasya_idam jagat.spanda* udAhRta: |
चित्_चमत्.कारण.स्वादुः वासना.विसर.द्रवः ॥७।१५।५॥
cit_camat.kAraNa.svAdu: vAsanA.visara.drava: ||7|15|5||
.
aham.tva.salilasya
idam jagat.spanda: udAhRta:
cit.camat.kAraNa.svAduh
vAsanA.visara.drava: *. . *
*sv.5 This world is but the expansion of the notion of its existence.
*vlm.5. The revolving worlds, are the fluctuating waves of the water of
egoism; and the profluent current of desire, continually supplies with
varieties of exquisite symposiums, sweet to the taste of the intellect. (i.
e. The pleasures of desire are sweet to the mind, and afford intellectual
delight).
तारका.सीकरा.सारः नभःअनन्त.निखातवान् ।
tArakA.sIkarA.sAra: nabha:ananta.nikhAtavAn |
भाव.अभाव.महा.आवर्तः नाना.गिरि=तरङ्गकः ॥७।१५।६॥
bhAva.abhAva.mahA.Avarta: nAnA.giri=taraGgaka: ||7|15|6||
.
tArakA.sIkarA.sAra: . *star.shower.stream* =
nabho.ananta.nikhAtavAn
bhAva.abhAva=mahA.Avarta:
nAnA.giri=taraGgaka: *. . *
#nikhAta – dug.in; buried; entrenched.
*sv.6.7.8.9 This world.appearance is like the vast expanse of water. The
worlds appear in this ocean like ripples and waves...
*vlm.6. The sky is the boundless ocean full of etherial waters, and teeming
with showering drops of star light in it....
त्रिलोकी.विलिखत्.लेखः विलोल.आलोक.फेनिलः ।
trilokI.vilikhat.lekha: vilola.Aloka.phenila: |
ब्रह्माण्ड.बुद्बुद.उद्भेदः कवाटा.आपीड.पीवरः ॥७।१५।७॥
brahmANDa.budbuda.udbheda: kavATA.ApIDa.pIvara: ||7|15|7||
.
trilokI.vilikhal.lekho vilola.Aloka.phenila:
brahmANDa.budbuda.udbheda:
kavATA.ApIDa.pIvara: *. . *
#likh #vilikh –
#kavATa #kapATa – a door.panel.
*vlm.7. The three worlds are presented as a picture of the ocean, with the
upper lights as its froths and foams swimming upon it; the spheres are
floating as bubbles upon it, and their belts are as the thick valves of
their doors.
*AB. … vilikhantyaz_citra.lekhyavad_Avirbha.bhavantyo lekha rekhA yatra |
vilolai: … kapATApIDo … ||
भू.पीठ.दृढ.डिण्डीर.पिण्डः चित्.घनम् अह्नुमन् ।
bhU.pITha.dRDha.DiNDIra.piNDa: cit.ghanam ahnuman |
चित्र.अजवम् जवी.भाव.मज्जन.उन्मज्जन.आत्मकः ॥७।१५।८॥
citra.ajavam javI.bhAva.majjana.unmajjana.Atmaka: ||7|15|8||
.
bhU.pITha.dRDha.DiNDIra.piNDa:
cit.ghanam ahnuman |
citra.ajavam
javI.bhAva.majjana.unmajjana.Atmaka: *.*
*. *
*vlm.8. The surface of the earth is as a hard and solid rock, and the
intellect moves as a black crow upon it; and the hurry and bustle of its
people, are conformable with the incessant rotation of the globe.
#majj . #*madgu, *#madguka* .m..* a diver.bird (a kind of aquatic bird or
cormorant ; cf. Lat. *mergus)_VS.&c. • a species of wild animal frequenting
the boughs of trees (= parNa.mRga)_suzr. • a kind of galley or vessel of
war_daz.
जरा.मरण.मोहा.अदि=वीची.चय.चमत्कृतिः ।
jarA.maraNa.mohA.adi=vIcI.caya.camatkRti: |
उत्पन्न.ध्वंसि.देह.अदि.बिन्दु.वृण्द.एकक.बन्धुरः ॥७।१५।९॥
utpanna.dhvaMsi.deha.adi.bindu.vRNda.ekaka.bandhura: ||7|15|9||
.
jarA.maraNa.mohA.adi=vIcI.caya.camatkRti: |
utpanna.dhvaMsi.deha.adi.bindu.vRNda.ekaka.bandhura: *.*
*. *
*vlm.9. The infirmities and errors, old age and death, are as billows
gliding on the surface of the sea; and the rising and falling of bodies in
it, are as the swelling and dissolving of bubbles in water.
*sv.6.7.8.9 This world.appearance is like the vast expanse of water. The
worlds appear in this ocean like ripples and waves. It expands on account
of delusion which obstructs self.knowledge and therefore emancipation....
अहम्त्व.पवन.स्पन्दः जगत्_इत्य् *अ*वगम्यताम् ।
ahamtva.pavana.spanda: jagat_iti_avagamyatAm |
अहम्त्व.पद्म.सौगन्ध्यम् जगत्_इत्य् *अ*वबुध्यताम् ॥७।१५।१०॥
ahamtva.padma.saugandhyam jagat_iti_avabudhyatAm ||7|15|10||
.
ahaMtva.pavanaspando jagad_ity_avagamyatAm
ahaMtva.padma.saugandhyam
jagad_ity_avabudhyatAm *. . *
#avagamyatAm
#avabudhyatAm
*vlm.10. Know the world to be a gust of the breath of your egoism,
and know it also as a sweet scent proceeding from the lotus like flower of
egoism.
*sv.10.11 Egosense is the wind and its movement is the world. Just as such
movement is non.different from the wind, as scent is inseparable from the
flower, even so this egosense is inseparable from the world.
न_अहम्त्व.जगती भिन्ने पवन.स्पन्दवत् सदा ।
na_ahamtva.jagatI bhinne pavana.spandavat sadA |
पयः द्रवत्वम् इव च वह्निः_औष्ण्यम् इव_अपि च ॥७।१५।११॥
paya: dravatvam iva ca vahni:_auSNyam iva_api ca ||7|15|11||
.
na_ahaMtva.jagatI bhinne
pavana.spandavat_sadA
paya: dravatvam iva ca
vahnir_auSNyam iva_api ca *.*
*. *
न_अहन्त्व.जगती भिन्ने "I"ness and the world are not two different things,
पवन.स्पन्दवत्_सदा like air and motion always,
पयस् द्रवत्वम्_इव च like water and current,
वह्निर्_औष्ण्यम्_इव_अपि च or like fire and heat.
*vlm.11. Know the knowledge of your egoism and that of the objective world,
are not two different things; but they are the one and same thing; as the
wind and its breath, the water and its fluidity, and the fire and its heat.
*sv.10.11 Egosense is the wind and its movement is the world. Just as such
movement is non.different from the wind, as scent is inseparable from the
flower, even so this egosense is inseparable from the world.
जग*द् अ*स्ति_अहम्.अर्थे_अन्तर् अहम् अस्ति जगद्.धृति ।
jagat_asti_aham.arthe_antar aham asti jagad.dhRti |
अन्योन्य.भाविनी तु_एते आधार.धेय.वत् स्थिते ॥७।१५।१२॥
anyonya.bhAvinI tu_ete AdhAra.dheya.vat sthite ||7|15|12||
.
jagad asti aham.arthe antar
*the world is in the I.sense*
aham asti jagad.dhRti
anyonya.bhAvinI tu ete
AdhAra.dheya.vat sthite *. . *
*sv.12. The world exists in the very meaning of 'egosense'; and the
egosense exists in the very meaning of the word 'world'. They are thus
interdependent.
*vlm.12. The world is included under the sense of ego, and the ego is
contained in the heart of the world; and these being productive of one
another, are reciprocally the container and contained of each other.
#dhR . #*dhRti* – Resolution/Satisfaction, the daughter of Daksha and wife
of Dharma; constancy; satisfaction.
जगत्.बीजम् अहम्त्वम् यः मार्ष्टि बोधा*द् अ*.वेदनात् ।
jagat.bIjam ahamtvam ya: mArSTi bodhAt_a.vedanAt |
अलम् चित्रम् जलेन_इव तेन धौतम् जगन्.मलम् ॥७।१५।१३॥
alam citram jalena_iva tena dhautam jagan.malam ||7|15|13||
.
jagad.bIjam
ahamtvam ya: mArSTi bodhAd_a.vedanAt
alam citram jalena_iva
tena dhautam jagan.malam *. . *
*sv.13 If one is able to remove the egosense by means of one's awakened
intelligence, he cleanses from his consciousness the impurity known as
world.appearance.
*vlm.13. He who effaces the seed of his egoism from his understanding, by
means of his ignoring it altogether; has verily washed off the picture of
the world from his mind, by the water of ignorance of it.
mArSTi.*wash/cleansing*
अहंत्वम् नाम तत् किंचि*त्**_**वि*द्याधर न विद्यते ।
ahaMtvam nAma tat kiMcit vidyAdhara na vidyate |
अकारणम् अवस्तुत्वात्_शश.शृङ्गम् इव_उदितम् ॥७।१५।१४॥
akAraNam avastutvAt_zaza.zRGgam iva_uditam ||7|15|14||
*. *
*Magician,*
*what they call I.ness is not known anyhow,*
*since it is causeless on.account.of its being insubstantial, like a hare's
horns.*
ahaMtvam nAma tat_kiMcid_vidyAdhara na vidyate
akAraNam avastutvAc_chaza.zRGgam iva uditam
अहन्त्वं नाम What's called I.ness
तत्_किंचिद्_विद्याधर न विद्यते that is not known anyhow, Magician. अ.कारणम्_
अ.वस्तुत्वात् causeless because of insubstantiality
शश.शृङ्गम्_इव उदितम् arisen like a hare's horns.
*vlm.14. Know Vidyádhara, there is no such thing as is implied by ego; it
is a causeless nothing as the horn of a hare.
*sv.14.15.16 O celestial, in fact, there is no such thing as egosense. It
has somehow mysteriously arisen without any cause and without
substantiality. Brahman alone pervades everything. The egosense is false.
ब्रह्म*न्य् *अतित*ते **'*नन्ते संकल्प.उल्लेख.वर्जिते ।
brahmaNi_atitate_anante saMkalpa.ullekha.varjite |
अहम्त्व.कारण.अभावान् न कदाचन सन्मयम् ॥७।१५।१५॥
ahamtva.kAraNa.abhAvAn na kadAcana sanmayam ||7|15|15||
.
brahmaNi_atitate_anante
saMkalpa.ullekha.varjite
ahaMtva.kAraNa.abhAvAn_na kadAcana san.mayam *. . *
#atitata
#ullekha
#sanmaya
*vlm.15. There is no egoism in the all pervading and infinite Brahma, who
is devoid of all desire; and therefore there being no cause nor ground of
it, it is never anything in reality.
*sv.14.15.16 O celestial, in fact, there is no such thing as egosense. It
has somehow mysteriously arisen without any cause and without
substantiality. Brahman alone pervades everything. The egosense is false.
अ.वस्तुन्य् एति सर्ग.आदौ न सम्भवति कारणम् ।
a.vastuni_eti sarga.Adau na sambhavati kAraNam |
अतो ऽहम्त्व.आदि न_अ*sty **ए*व वन्ध्या.सुत इव क्वचित् ॥७।१५।१६॥
ata:_ahamtva.Adi na_asti_eva vandhyA.suta* iva kvacit ||7|15|16||
.
a.vastuni_eti sarga.Adau *the insubstantial becomes the process of creation
*
na sambhavati kAraNam *not becoming cause *
ata:_ahaMtva.Adi na_asti_x
eva vandhyA.suta iva kvacit *. . *
*vlm.16. Whatever is nothing in reality, could not possible have any cause
in the beginning of creation; therefore egoism is a nihility, as the son of
a barren woman is a nullity in nature.
*sv.14.15.16 O celestial, in fact, there is no such thing as egosense. It
has somehow mysteriously arisen without any cause and without
substantiality. Brahman alone pervades everything. The egosense is false.
त*d.**अ*भवात्_जग*n **न*_अस्ति चित्त्वम् जग*d.**अ*भावतः ।
tat.abhavAt_jagat_na_asti cittvam jagat.abhAvata: |
शिष्टम् निर्वाणम् एव_अतः शान्तम् आस्स्व यथा.सुखम् ॥७।१५।१७॥
ziSTam nirvANam eva_ata: zAntam Assva yathA.sukham ||7|15|17||
*. *
tad.abhavAt_jagat_na asti . *for absence of That the world is not*
cit.tvam jagat.abhAva.ta: . *cit*.*ness is from the absence of the world*
cit tvam jagad.abhAva.ta: . *cit.Consciousness is you after the absence of
a world* ziSTam nirvANam . *the rest is nirvANa* eva ata: zAntam Assva
yathA.sukham *after this be as quiet as you please.*
*for lack of That the world is not; for lack of world, Chit=Consciousness. *
*Chit=Consciousness is you after *
*the absence of a world. The rest *
*is Nirvâna; and after That, *
*be just as quiet as you please. *
*sv.17 Since the egosense itself is false, surely the world which appears
to be real to the egosense is unreal, too.
*vlm.17. The want of egoism on the one hand, proves the privation of the
world also on the other; thus there remains the Intellect or the one mind
alone, in which everything is extinct.
अभावा*d **उ*पपत्ति.स्था*त्**_**ए*वम् जग*d.**अ*हम्त्वयोः ।
abhAvAt_upapatti.sthAt evam jagat.ahamtvayo: |
रूप.आलोक.मनस्काराः शा*न्ताः**_**त*व न च_इतरत् ॥७।१५।१८॥
rUpa.Aloka.manaskArA: zAntA: tava na ca_itarat ||7|15|18||
.
abhAvAd_upapatti.sthAt
evam jagat.ahaMtvayo: . *so of the world and "I"ness* =
rUpa.Aloka.manaskArA:
zAntAs_tava na ca itarat *. . *
#upapatti
*sv.18.20 What is unreal is unreal: what remains is eternal and peace. You
are that.
*vlm.18. From the proof of the absence of ego and the world, the operations
of the mind and the sight of visibles, all come to an end, and there
remains nothing for thee to care for or fear.
यत्र_अस्ति तत् तु न_अ*sty **ए*व शेषम् शान्तम् असि ध्रुवम् ।
yatra_asti tat tu na_asti_eva zeSam zAntam asi dhruvam |
सम्प्रबु*ddho '*सि मा भूयः निर्.मूलाम् भ्रान्तिम् आहर ॥७।१५।१९॥
samprabuddha:_asi mA bhUya: nir.mUlAm bhrAntim Ahara ||7|15|19||
.
yatra_asti tat tu na_asty_eva zeSam zAntam asi dhruvam
sam.prabuddha:_asi mA bhUyo nir.mUlAm bhrAntim Ahara *. . *
#dhruvam
#samprabuddha
#Ahara
*sv.18.20 What is unreal is unreal: what remains is eternal and peace. You
are that.
*vlm.19. Whatever is not is a naught altogether, and the rest are as calm
and quiet as nil in existence; knowing this as certain be enlightened, and
fall no more to the false error which has no root in nature.
व्यपगत.कलना.कलङ्क.शुद्धः
vyapagata.kalanA.kalaGka.zuddha:
शिवम् असि शान्तम् असि_ईश्व*ro '*सि नित्यः ।
zivam asi zAntam asi_Izvara:_asi nitya: |
खम् अपि भवति पर्वत.उपमानम्
kham api bhavati parvata.upamAnam
जग*द् अ*पि वा परम.अणु.रूपम् एव ॥७।१५।२०॥
jagat_api vA parama.aNu.rUpam eva ||7|15|20||
.
vyapagata.kalanA.kalaGka.zuddha:
zivam asi *– you are shiva = *
zAntam asi *– you are at.peace = *
Izvara: asi nitya: *. you are the eternal Lord = *
kham api
bhavati parvata.upamAnam
jagad api vA
parama.aNu.rUpam eva *. . *
*sv.18.20 What is unreal is unreal: what remains is eternal and peace. You
are that.
*vlm.20. Being purged from the stain of fancy, you become as purified and
sanctified as the holy lord Siva for ever, and then the sky will seem to
thee as a huge mountain, and the vast world will dwindle to an atom. (This
is done by two powers of adhyáropa and vyapadesa or expansion or
contraction in yoga).
*o*ॐ*m*
*THE CROW BHUSHUNDA.QUAKE.EARTH said—*
कथयति_एवम् अपि_एवम् *स* विद्याधर.नायकः ।
kathayati_evam api_evam sa* vidyAdhara.nAyaka: |
आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥७।१६।१॥
AsIt saMzAnta.saMvitti: samAdhi.pariNAmavAn ||7|16|1||
.
*as quickly as I can tell his tale *
*the gentleman.Magician became becalmed in his understanding*
*so that he entered samAdhi*
*. *
kathayati_evam api_evam
sa* vidyAdhara.nAyaka: |
AsIt saMzAnta.saMvitti:
samAdhi.pariNAmavAn *.*
*. *
*vlm.p.1. *bhuzunda continued:—As I was speaking in this manner, the chief
of the vidayadharas became unconscious of himself and fell into the trance
of samAdhi.
प्रबोध्यमा*no '*पि मया भूयःभू*yo *ततःततः ।
prabodhyamAna:_api mayA bhUya:bhUya:_tata:tata: |
न पपात पुरःदृश्ये परम् निर्वाणम् आगतः ॥७।१६।२॥
na papAta pura:dRzye param nirvANam Agata: ||7|16|2||
.
*tho he was shaken by me *
*again & again *
*yet *
*again and again *
*he did not see anything before him*
*having come to perfect nirvANa*
*.*
prabodhyamaana: api mayaa bhUyas.bhUyas tatas.tatas | na papaata
pura:dRzya.e param nirvANa.m aagata:
.
prabodhyamAna:_api mayA bhUya:bhUya:_tata:tata: |
na papAta pura:dRzye param nirvANam Agata:
.
*vlm. ... notwithstanding my repeated attempts to awaken him from that
state ...
*however I attempted to awaken him*
*whatever way*
*however often*
*he would not fall.into what was seen before him*
*:*
*he had gone into the highest nirvANa*
*.*
*vlm.p.2 Despite my repeated attempts to awaken him from that trance state,
he did not open his eyes but remained wholly absorbed in his nirvANa
trance.
*स* प्राप परमम् स्थानम् तावत्.मात्र.प्रबोधवान् ।
sa prApa paramam sthAnam tAvat.mAtra.prabodhavAn |
केनचि*n **न*_अधिकेन_अङ्ग यत्नेन_अतिशय.एषिणा ॥७।१६।३॥
kenacit na_adhikena_aGga yatnena_atizaya.eSiNA ||7|16|3||
.
sa: prApa paramam sthAnam *– he reached the highest sthAna.Base = *
tAvan.mAtra.prabodhavAn *. corresponding to his awakening = *
kena.cit . *by whatever –* na.*no* – adhika.*excess/addition . *
aGga *. surely = *
yatnena . *with effort *
atizaya.*excessive.*eSin.*seeking*.A *. with transcending the senses. *
*vlm.3. He attained the supreme and ultimate state, and became enlightened
in his soul (by what I had instructed him); and made no other further
attempt to know what he sought (The attempts to know God, besides sravana
or attending to the lectures of the guru, are reflection, meditation etc.).
*vlm.p.3 He attained the supreme and ultimate state and became enlightened
in his soul. He made no other further attempt to know what he sought.
*sv.1.3 When I said this to the celestial he entered into deep meditation.
He attained the supreme state.
स्था #sthA .> #*sthAnam* . the act of standing, standing firmly, being
fixed or stationary AV. &c •• the locus of meditation*–*for rAmaNis =
hRdaya; for yogis it may be the Third Eye, for others the point a foot
beyond their nose; when you focus on the place, the locus is the place
where you are +
अत उक्तम् मया राम यदि शुद्धे हि चेतसि ।
ata* uktam mayA rAma yadi zuddhe hi cetasi |
उपदेशः प्रसरति तैल.बिन्दुः_इव_अम्भसि ॥७।१६।४॥
upadeza: prasarati taila.bindu:_iva_ambhasi ||7|16|4||
.
ata: *. = *
uktam mayA *. = *
*so you have heard from me, rAma*
*: *
yadi zuddhe hi cetasi *– if in pure Affectivity *
upadeza: prasarati *– the Teaching proceeds *
taila.bindu: iva ambhasi *. like a drop of oil in water... *
#cetas
*vlm.4. (Here Vasishtha said to Ráma). It is therefore, Ráma, that I
related this narrative to exemplify the effect of instruction in pure
hearts, where it floats like a drop of oil on the surface of water: (i. e.
where it does not sink down nor is lost).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified
heart, it expands in that intelligence. It does not stay in the unqualified
heart.
न_"अहम्".इत्य् *अ*स्ति ते न_अन्तर् मा_एनम् भावय शान्तये ।
na_"aham".iti_asti te na_antar mA_enam bhAvaya zAntaye |
एताव*त्**_**उ*पदेश.उक्तिः परमा न_इतरा_अस्ति हि ॥७।१६।५॥
etAvat upadeza.ukti: paramA na_itarA_asti hi ||7|16|5||
.
na "aham".ity asti te na antar *. there is no "I" in you –not within.. *
mA enam bhAvaya zAntaye *– don't think of it & be at peace: *
etAvad upadeza.ukti: . *than such words of instruction *
paramA na itarA asti hi *. no other teaching is so high. *
*vlm.5. This instruction consists in forgetting the existence of the ego in
the Supreme spirit, this is the best advice and there is no other like
this; and this is calculated to give peace and comfort to your soul.
*vlm.5 This instruction consists in forgetting the existence of individual
ego in the Supreme Spirit. This is the best advice and there is nothing
else like this calculated to give peace and comfort to your soul.
नाहमित्यस्ति ते नान्तर्मैनं भावय शान्तये ।
एतावदुपदेशोक्तिः परमा नेतरास्ति हि ।। ५
*VA . “there is no I” . understanding so inside brings peace
This teaching is supreme, there is no other.
nAham.ity.asti te na.antar.mA.enaM bhAvaya zAntaye . confused by
double negation.
एषा_एव_अभव्य.मनसि पतिता प्र.विलीयते ।
eSA_eva_abhavya.manasi patitA pra.vilIyate |
उत्ताने मसृण.आदर्शे मुक्ताफलम् इव_अमलम् ॥७।१६।६॥
uttAne masRNa.Adarze muktAphalam iva_amalam ||7|16|6||
.
eSA_eva_abhavya.manasi . =
patitA pravilIyate *. = *
uttAne masRNa*.Ad*arze . =
muktAphalam iva_amalam *. . *
*#masRNa* मसृण soft, smooth, tender, mild, bland.
*vlm.6. But when this advice falls in the soil of evil minds, it is choked
up and lost in the end; as the purest pearl falls from the surface of a
smooth mirror (or piece of glass).
*sv.4.5.6.7 (VASISTHA said to Râma: "If the teaching falls on a qualified
heart, it expands in that intelligence. It does not stay in the unqualified
heart.
भव्ये तु शान्त.मनसि लग*ty **अ*भ्ये*ty **अ*.विच्युतिम् ।
bhavye tu zAnta.manasi lagati_abhyeti_a.vicyutim |
प्रविश्य_अन्तर्.विचार.आख्याम् अर्चिः_अर्कम् अणौ यथा ॥७।१६।७॥
pravizya_antar.vicAra.AkhyAm arci:_arkam aNau yathA ||7|16|7||
.
bhavye tu . =
zAnta.manasi lagati *. = *
abhyeti_a.vicyutim *. = *
pravizya_antar.vicAra.AkhyAm *. = *
arci:_arkamaNau yathA *. . *
*vlm.7. But good advice sticks fast in the calm minds of the virtuous, and
it enters into their reasoning souls; as the sunlight enters and shines in
the sunstone.
अहम्.भावनम् एव_उच्चैः बीजम् दुःख.आख्य.शाल्मलैः ।
aham.bhAvanam eva_uccai: bIjam du:kha.Akhya.zAlmalai: |
मम_इदम् तद्वद्.आदि_इति शाखाप्रसर.कारणम् ॥७।१६।८॥
mama_idam tadvad.Adi_iti zAkhAprasara.kAraNam ||7|16|8||
.
aham.bhAvanam eva_uccais
bIjam
du:kha.Akhya.zAlmalai:
mama_idam
tad.vad*.Ad*i
iti zAkhA.prasara.kAraNam . *such stuff is = *
#ahambhAva + .na
#zAlmala – silk.cotton or sow.silk tree
#tadvadAdIti
#zAkhA.prasara.kAraNam
*sv.8.9.10 From the egosense arises the notion 'This is mine' and this
expands into the world.appearance.")
*vlm.8. Egoism is verily the seed of all worldly misery, as the seed of the
thorny simul tree grows only prickles on earth; so is meity or the thought
that this is mine, the out stretching branch of this tree.
*vlm.8 Egoism is truly the seed of all worldly misery. The seed of the
thorny silk tree grows only prickles on earth. In the same way, the thought
that "this is mine"is the out stretching branch of this thorny tree.
ahambhAva, the *"I"feeling*,
#sR – to flow .> #prasR .> #*prasara* प्रसर pra.sara *.m..* (ifc. f. A) –
forth flowing • "The force that through the green tube drives the flower."
–Dylan Thomas. • Evolution. •• In y7016.008, #ahambhAvana *"I"*feeling is
said to be the zAkhA.prasara.kAraNam, the cause of branches growing. •
going forwards, progress(ion) • spreading, extension, diffusion • range (of
the eye) • a stream, flood • #*prasarA* *.f..* Paederia Foetida, Skunk Vine
http://aquat1.ifas.ufl.edu/paefoe.html • *.n..* (in music) a Royal
Progress. • #prasarayuta *.adj..* extensive (as a forest) _R.
अहम्.आदौ मम_इति.अन्तः तत इच्छा प्रवर्तते ।
aham.Adau mama_iti.anta: tata* icchA pravartate |
इदम् अर्थ.शत.अनर्थ=कारिणी भव.भारिणी ॥७।१६।९॥
idam artha.zata.anartha=kAriNI bhava.bhAriNI ||7|16|9||
.
aham*.Ad*au mama_iti.antas *– as "I" & then as "mine" *
tata: icchA pravartate *– thus Desire emerges + *
idam *. = *
artha.zata.an.artha=kAriNI *. = *
bhava.bhAriNI *. . *
#bhavabhArin
*sv.8.9 From the egosense arises the notion 'This is mine' and this expands
into the world.appearance.")
*vlm.9. First the seed ego, and then its branch of meity or mineness,
produce the endless leaves of our desires; and their sense of selfishness,
is productive of the burthensome fruits of our woe and misery.
9 First the seed ego, then its branches of me or my.ness produce the
endless leaves of our desires. Their sense of selfishness produces the
burdensome fruits of our sorrows and misery.
एवम्.विधा* मुनि.श्रेष्ठ मूढा अपि चिर.आयुषः ।
evam.vidhA* muni.zreSTha mUDhA* api cira.AyuSa: |
भवन्त्य् अनियमः_*hy **अ*ङ्ग दीर्घ.आयुषि_अस्य कारणम् ॥७।१६।१०॥
bhavanti_aniyama:_hi_aGga dIrgha.AyuSi_asya kAraNam ||7|16|10||
.
evam.vidhA muni.zreSTha *– *
*in this way, best of munis, *
mUDhA: api cira.AyuSa: *. even long.lived fools = *
bhavanti . =
aniyama: hi aGga *. = *
dIrgha.AyuSi asya kAraNam *. the cause of his longevity. *
*vlm.10. Then the vidyádhara said; I understand, O chief of sages, that it
is in this manner, that dull people also become long living in this world;
and it is this true knowledge, which is the cause of the great longevity of
yours and other sages.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person
becomes immortal like this celestial. Immortality is attained only by the
knowledge of the reality. There is no other means.
अन्तःशुद्ध.मनस्का* ये सुचिराय_अभय.प्रदम् ।
anta:zuddha.manaskA* ye sucirAya_abhaya.pradam |
मना*g.**अ*पि_उपदिष्टाः_ते प्राप्नुवन्ति परम् पदम् ॥७।१६।११॥
manAk.api_upadiSTA:_te prApnuvanti param padam ||7|16|11||
.
anta:.zuddha.manaskA: ye
अन्तः.शुद्ध.मनस्काः ये (those) who are inwardly.clear./pure.minded
sucirAya_abhaya=pradam
सुचिराय_अभय=प्रदम् for very.long fearless.bestowing
manAg.api_upadiSTA:
मनाग्.अपि_उपदिष्टाः even only a little taught
te prApnuvanti param padam
ते प्राप्नुवन्ति परम् पदम् they attain the perfect state.
*vlm.11. Those who are pure in their hearts and minds, soon attain to their
highest state of fearlessness, after they are once admonished in with the
knowledge of truth.
*sv.10.11 Thus, O sage, in this manner sometimes even an ignorant person
becomes immortal like this celestial. Immortality is attained only by the
knowledge of the reality. There is no other means.
*VASISHTHA said—*
vv
मेरु.मूर्धनि माम् एवम् उक्त्वा *स* विहग.अधिपः ।
meru.mUrdhani mAm evam uktvA sa* vihaga.adhipa: |
तूष्णीम् बभूव मुक्त.आत्मा ऋष्यमूक इव_अम्बुदः ॥७।१६।१२॥
tUSNIm babhUva mukta.AtmA RSyamUka* iva_ambuda: ||7|16|12||
.
*on the top of Mount.meru*
*he spoke to me so*
*& then that OverLord of Birds grew silent*
*a soul as peaceful as a cloud on RShyamUka.Mountain*
*.*
meru.mUrdhani
mAm evam uktvA sa* vihaga.adhipa: |
tUSNIm babhUva mukta.AtmA
RSyamUka* iva_ambuda: *.*
*. *
*vlm. It is said that the clouds never roar when they rove over this hill.
*vlm.p.12.vasiShTha said:—The chief of the birds of air spoke to me this
way on the summit of Sumeru Mountain. Then he held his silence like the
mute clouds on the top of Rishyasringa chain.
अहम् आपृच्छ्यम् तम् सिद्धम् विद्याधरम् अथ.उ पुनः ।
aham ApRcchyam tam siddham vidyAdharam atha.u puna: |
प्राप्त* आत्म.आस्पदम् राम मुनि.मण्डल.मण्डितम् ॥७।१६।१३॥
prApta* Atma.Aspadam rAma muni.maNDala.maNDitam ||7|16|13||
.
aham ApRcchyam tam siddham *. = *
vidyAdhara.matha: puna: *. = *
prApta *. = *
Atma.Aspadam *. = *
o *rAma = *
muni.maNDala.maNDitam *. . *
*sv.12.13 VASISTHA continued: O Râma, after this I returned to the place
where the other sages had gathered in a conference.
*vlm.13. Having taken leave of the sagely bird, I repaired to the abode of
the Vidyádhara, (in order to learn the truth of the story); and then
returned to my place, which was graced by the assemblage of sages.
13. I took leave of the sagely bird and went to the home of the vidyAdhara
spirit to learn the truth of the story, then returned to my place which was
graced by the assembly of sages.
एतत् तव_अद्य कथितम् बलिभुक्.कथा.उक्तम्
etat tava_adya kathitam balibhuk.kathA.uktam
विद्याधर.उपशमनम् लघु.बोधन.उत्थम् ।
vidyAdhara.upazamanam laghu.bodhana.uttham |
अस्मिन् भुषुण्ड.विहग.इन्द्र.समागमे मे
asmin bhuSuNDa.vihaga.indra.samAgame me
च_एकादश_इह हि गतानि महायुगानि ॥७।१६।१४॥
ca_ekAdaza_iha hi gatAni mahAyugAni ||7|16|14||
.
etat_tava_adya kathitam *– now this has been told to you *
balibhuk.kathA.uktam *– this story of a raven *
vidyAdhara.upazamanam laghu.bodhana.uttham *. = *
asmin_bhuSuNDa.vihaga.indra.samAgame me *. = *
ca_ekAdaza_iha hi gatAni mahAyugAni *. . *
*sv.14 Thus have I narrated to you the story of the celestial's easy
emancipation. Since I heard this from the lips of Bhusunda eleven
world.cycles have passed.
*vlm.14. I have thus related to you, O Ráma, the narration of the veteran
bird, and the sedateness which was attained by the Vidyádhara with little
pain and knowledge. It is now the lapse of the long period of eleven great
Yugas, since my said interview with Bhusunda the veteran chief of the
feathered tribe.
*vlm.14 I have told you, O #rAma, the story of the ancient bird and the
calmness attained by the vidyAdhara with little pain and knowledge. Eleven
great yuga.s have elapsed since my conversation with
#bhuj .> #balibhuj . mfn. . devouring oblations • enjoying offerings (said
of gods); .m.. a crow KSS., {FM.7.16.14 – a Raven (a ravenous crow).
*o*ॐ*m*
*ALL ABOUT "I"*
*VASISHTHA said—*
अन्.अहम्.वेदना*त्**_**ए*वम् शुभ.अशुभ.फल.प्रदा ।
an.aham.vedanAt evam zubha.azubha.phala.pradA |
संसार.फलिनी नूनम् इच्छा_अन्तर् उपशाम्यति ॥७।१७।१॥
saMsAra.phalinI nUnam icchA_antar upazAmyati ||7|17|1||
.
an.aham.vedanAt evam
zubha.azubha.phala.pradA |
saMsAra.phalinI nUnam
icchA_antar upazAmyati *.*
*. *
*so*
*without knowing an 'I' as **something that yields good o&r** bad fruit*
*bearing the fruit of saMsAra*
*desire becomes inner peace.*
*vlm.1 Vasishtha said:..it is by means of the knowledge of one's want of
egoism, that the arbor of his desire, which is productive of the fruit of
worldliness, and which is fraught with the taste of all kinds of sweet and
bitterness; may be checked in its growth.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which
yields the sweet and bitter fruits of happiness and unhappiness (or good
and evil) ceases the moment the egosense is known to be false.
*jd.1 . अहम्.वेदनाद् एवम् *thus, after your not.knowing "I" = *शुभ.अशुभ.फल=
प्रदा *the sweet.bitter.fruit=yielding = *संसार.फलिनी *saMsAra.fruiting = *
नूनम् *now.then = *इच्छा अन्तर् उपशाम्यति *icchA Wish/Desire within
approaches peace. *
अन्.अहम्.वेदन.अभ्यासात् सम.लोष्ट.अश्म.काञ्चनः ।
an.aham.vedana.abhyAsAt sama.loSTa.azma.kAJcana: |
भूत्वा शान्त.भव.आपीडः न नरः परिताम्यति ॥७।१७।२॥
bhUtvA zAnta.bhava.ApIDa: na nara: paritAmyati ||7|17|2||
.
an.aham.vedana.abhyAsAt
sama.loSTa.azma.kAJcana: |
bhUtvA zAnta.bhava.ApIDa:
na nara: paritAmyati *.*
*. *
*thru pracice of not knowing an 'I'*
*a clod or a stone are as good as gold*
*having.become so*
*the painful crush of being is appeased*
*:*
*a person does not suffocate*
*.*
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing /
non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold
भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing
pain of being is brought to rest न नरः परिताम्यति a person does not
suffocate. .2.
*vlm.2. It is by one's habit of thinking his unegoism, that he comes to
view both gold and stone, as well as all sorts of rubbish in the same
light; and by being calm and quiet at all events, has never any cause of
sorrow at any thing whatsoever.
*sv.1.2.3 VASISTHA continued: This mighty tree known as creation which
yields the sweet and bitter fruits of happiness and unhappiness (or good
and evil) ceases the moment the egosense is known to be false.
*vlm.2 By the habit of thinking one has no egoism, one comes to view both
gold and stone and all sorts of rubbish in the same light. By being calm
and quiet in all events, one never has any cause for sorrow at anything
whatsoever.
#loST .> #*loSTa*.: a *lump* of earth or clay, clod • #loSTam rust of iron.
•• #loSTa*ghAta* a blow with a clod • (loSTtam >han, to kill with clods
i.e. *stone* to death. •• #*loSTaka* *.m..* a small clod_mbh. (loSTaka:
kRta: "cut to bits").
#prim. >#azm* .> #azman *.m..* a stone , rock, jewel_RV. &c. • any stone
tool • thunderbolt RV. &c. • a cloud_naigh. • the firmament RV. v , 30 , 8
; 56 , 4 ; vii , 88 , 2 [cf. Zd. {asman} ; Pers. {azma1n} ; Lith. {akmu} ;
Slav. {kamy}].
#tam .> #paritam P. .ताम्यति, to gasp for breath, be oppressed _suzr. .>
#paritAmyati suffocates, pr. [4] ac. sg. 3 }[tam
<http://sanskrit.inria.fr/DICO/28.html#tam>].
*अन्.अहम्.वेदना=अभ्यासात् After the practice= of non."I".knowing /
non."I".knowing सम.लोष्ट.अश्म.काञ्चनः one for whom equally.clod.stone=gold
भूत्वा having.become, शान्त.भव.आपीडः peaceful.being.crush the squeezing
pain of being is brought to rest न नरः परिताम्यति a person does not
suffocate. .2.
अहम्ता.पुटक.उड्डीन.परबोध.बल.ईरितः ।
ahamtA.puTaka.uDDIna.parabodha.bala.Irita: |
अहम्.इत्य् *अ*र्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।३॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|3||
.
ahamtA.puTaka.uDDIna.parabodha.bala.Irita:
*'I'.ness* .pit. *spreading*.high.*Realization*.strongly.*expressed*
**baler_ita:*
aham.iti_artha.pASANa:
*'I'.sense is as still as stone *
na jAte kva Azu gacchati
*not being born, where does one go*
*?*
#puT .> #*puTaka* *.m.. *fold , pocket , slit , cavity Ka1v. Pur.
#DI .> #*uDDI* उड्. √ डी ut.DI Â. #uDDayate, or #uDDIyate, to fly up,
soar_mbh. &c.: • Caus. #uDDApayati, to cause to fly up, scare. .•• #*uDDIna*
उड्डीन *.p.p..* Flown up, flying up. • *uDDInam .नम् Flying up, soaring
[opp. #avaDIna, diving] • <उड्डीनमूर्ध्वगमनमवडीनमधोगतिः uDDInam
Urdhva.gamanam avaDInam adho.gati:> Mb.8.41.26. •.•> arose, happened: as
death in the #caNDAla village, maraNa.uDDIna,_y3108.009.
**vlm/pal.3 When the cannonball of egoism is fired from the gun of the mind
by force of divine knowledge, we are at a loss to know where it takes its
flight. *
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
अहम्.इत्य् *अ*र्थ.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।४॥
aham.iti_artha.pASANa: na jAte kva_Azu gacchati ||7|17|4||
.
ahamtA.puTaka.uDDIna:
brahma.vIra.bala.Irita:
aham.iti_artha.pASANa:
na jAte kva Azu gacchati *. *
*sv.4 He who knows the egosense to be false and who thereby gains the state
of perfect equanimity never again comes to grief.
*vlm.4 The stone of egoism is flung from the parapets of the body by the
gigantic force of spiritual knowledge. We do not know where this heavy
egoism will land and be lost.
अहम्ता.पुटक.उड्डीनः ब्रह्म.वीर.बल.ईरितः ।
ahamtA.puTaka.uDDIna: brahma.vIra.bala.Irita: |
शरीर.यन्त्र.पाषाणः न जाते क्व_आशु गच्छति ॥७।१७।५॥
zarIra.yantra.pASANa: na jAte kva_Azu gacchati ||7|17|5||
.
ahamtA.puTaka.uDDIna:
*"I"**ness.packet=emerging *
brahma.vIra.bala.Irita:
*brahma. *
zarIra.yantra.pASANa:
na jAte kva Azu gacchati
*when it's not born, where does it go?*
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense,
the egosense which till then was believed to be a solid reality disappears
and one does not know where it goes. Neither does one know where the prime
mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.5 After the stone of egoism is flung away by the great force of the
knowledge of_brahman_, we cannot say where this engine of the body is lost
forever.
#puT .> #puTa .> *#puTaka.*: a fold, pocket, slit,_pur.; a bag or vessel
made of a leaf doubled over in a funnelshape,_rAjat.; *#puTikA* a bag or
vessel (cf. m.)_paJc. •.• *#sampuTaka* sam.puTaka m. (prob.) a wrapper,
envelope • a round case or box or casket • a kind of coitus • .ikA f. a box
filled with ornaments.
अहम्.अर्थ.हिमम् तु_अन्तर् अन्.अहम्ता चि*d.**अ*र्चिषा ।
aham.artha.himam tu_antar an.ahamtA cit.arciSA |
उड्डीया_इव विलीनम् सन्_न जाते क्व_आशु गच्छति ॥७।१७।६॥
uDDIyA_iva vilInam san_na jAte kva_Azu gacchati ||7|17|6||
.
*but the "I".sense, like frost, becomes, *
*within, un."I".ness, melted by the radiance of Consciousness, *
*evaporating. So subdued, *
*not being born, where does it go?
.6. *
But the "I".sense, like frost, becomes,
within, un."I".ness, melted by the radiance of Consciousness,
evaporating. So subdued,
not being born, where does it go?
aham.artha=himam tv_antar
*But,_the "I".sense=frost becomes within *
an.aham.tA
*un."I".ness *
cid.arciSA
*by Chit.radiance *
uDDIyA iva as.if soaring
*evaporating *
vilInam san
*being subdued *
na jAte kva Azu gacchati
*not being born, where does it go?*
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense,
the egosense which till then was believed to be a solid reality disappears
and one does not know where it goes. Neither does one know where the prime
mover of the body, which had also been assumed to be a solid reality, goes.
*vlm.6 The meaning of ego is frost in the heart of man. It melts under the
sunshine of the lack of ego. It flies off in vapor, then disappears into
nothing we know not where.
अहम्.र*so **वि*ली*no '*न्तर् अन्.अहम्ता.चि*d.**अ*र्चिषा ।
aham.rasa:_vilIna:_antar an.ahamtA.cit.arciSA |
शरीर.पर्णा*त्**_**उ*द्वर्णा*n **न* जाते क्व_आशु गच्छति ॥७।१७।७॥
zarIra.parNAt udvarNAt_na jAte kva_Azu gacchati ||7|17|7||
.
aham.rasa: vilIna: antar
*the taste of "I" subdued within *
an.ahamtA.cidarciSA
*by the un"I"ness Consciousness.radiance *
zarIra.parNAt_udvarNAt *. . *
na jAte kva Azu gacchati
*not being born where does it go? *
*vlm.7 Ego is the juice of the inner part of the body and the lack of ego
is the solar heat without. The former is sucked up by the latter and
forsakes the dried body like a withered leaf, then flies off where we know
not.
*sv.5.6.7 When self.knowledge dispels the ignorant notion of the egosense,
the egosense which till then was believed to be a solid reality disappears
and one does not know where it goes. Neither does one know where the prime
mover of the body, which had also been assumed to be a solid reality, goes.
शरीर.पर्णात्_निष्पीतः तु_अहम्भाव.रस.आसवः ।
zarIra.parNAt_niSpIta: tu_ahambhAva.rasa.Asava: |
अनहम्ता.अर्क.मार्गेण परमाम् अधिगच्छति ॥७।१७।८॥
anahamtA.arka.mArgeNa paramAm adhigacchati ||7|17|8||
.
zarIra.parNAt niSpItas_tu
*but, sucked from the body.leaves*
ahambhAva.rasa.asava:
*the "I".feeling.sap.liquor *
anahamtA.arka.mArgeNa
*by un"I"ness.sun=road*
paramAm adhigacchati
*it approaches the Supreme.*
#pA .> #pIta .> *#niSpIta* . empty, sucked dry. y7017.008
*sv.8 The leaf (body) draws to itself the moisture (egosense) from the
earth, but the sun (self.knowledge in which the egosense is seen to be
false) evaporates it and turns it into subtle water.vapour (Brahman).
*vlm.8. The moisture of egoism, being sucked up from the leafy body of the
living, flies by the process of its suction by the solar heat, to the
unknown region of endless vacuum.
*vlm.8 The moisture of egoism, being sucked up from the leafy body of the
living, flies by the process of suction by solar heat to the unknown region
of endless vacuum.
शयने कर्दमे शैले गृहे व्योम्नि स्थले जले ।
zayane kardame zaile gRhe vyomni sthale jale |
स्थूला सूक्ष्मा निराकारा रूप.अन्तर.गता_अपि च ॥७।१७।९॥
sthUlA sUkSmA nirAkArA rUpa.antara.gatA_api ca ||7|17|9||
.
*in bed,..in the mud,..in a stone house,..in the sky, upon the earth, *
*in the water,..gross, subtle, formless; maybe in some other form;..…*
zayane
*in bed*
kardame
*in mud *
zaile gRhe
*in a stone house *
vyomni sthale jale
*in the sky, on earth, in the water *
sthUlA sUkSmA nirAkArA
*gross, subtle, formless *disembodied A>kR
rUpa.antara=gatA api ca
*or even gone to some other form rUpa*
*sv. In the absence of the self.knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
*vlm.9. Whether a man sleeps in his bed or sits on the ground, whether he
remains at home or roves on rocks, whether he wanders over the land or
water, wherever he sits or sleeps or is awake or not:..
यत्र तत्र स्थिता सुप्ता प्रबुद्धा भस्मताम् गता ।
yatra tatra sthitA suptA prabuddhA bhasmatAm gatA |
धृता नीता निमग्ना च दूरस्था निकटा सती ॥७।१७।१०॥
dhRtA nItA nimagnA ca dUrasthA nikaTA satI ||7|17|10||
.
yatra tatra where there *Wherever*
sthitA *seated*
suptA prabuddhA *sleeping, awaking*
bhasmatAm gatA
dhRtA nItA nimagnA ca
dUrasthA nikaTA satI
*sv. In the absence of the self.knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
*vlm.10 this formless egoism abides in him, either as gross matter, the
subtle spirit, or in some state or the other which, though far away from
him, seems to be united with him.
शरीर.वट.धान.अन्तः स्थित.अहम्त्व.नव.अङ्कुरा ।
zarIra.vaTa.dhAna.anta: sthita.ahamtva.nava.aGkurA |
शाखा.जालम् तनो*ty **आ*शु संसार.आख्यम् इदम् क्षणात् ॥७।१७।११॥
zAkhA.jAlam tanoti_Azu saMsAra.Akhyam idam kSaNAt ||7|17|11||
.
zarIra.vaTa.dhAna.anta: *body.banyan=holding.within *
sthita.ahamtva.nava.aGkurA *seated as "I"ness the sprung shoot*
zAkhA.jAlam tanoti_Azu *soon extends a net of branches*
saMsAra.akhyam idam kSaNAt
*this called saMsAra instantly.*
*vlm.11. Egoism is seated as the minute seed, in the heart of the fig tree
of the body; where it sprouts forth and stretches its branches, composing
the different parts of the world (i. e. the seed of egoism develops itself
in the form of the creation which is a creature of its own).
*sv. In the absence of the self.knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
अहम्त्व.वट.धान अन्तःस्थित.देह.बृहत्.द्रुमः ।
ahamtva.vaTa.dhAna anta:sthita.deha.bRhat.druma: |
संसार.शाखा.निवहम् यत्र तत्र तनो*ty **अ*लम् ॥७।१७।१२॥
saMsAra.zAkhA.nivaham yatra tatra tanoti_alam ||7|17|12||
.
ahamtva.vaTa.dhAna
anta.sthita=deha+bRhad.druma: *. *
*y egoity*.vaTa.dhAna anta.sthita=deha+bRhad.druma* + *
saMsAra.zAkhA.nivaham yatra
tatra tanoti_alam *. *
*sv. In the absence of the self.knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
*vlm.12. Again the big tree of the body, is contained within the minute
seed of egoism; which bursts out in the branches forming the several parts
of the universe,
शाखा.शत.इद्ध.दल.पुष्प.फल.द्रुमः_अस्ति
zAkhA.zata.iddha.dala.puSpa.phala.druma:_asti
बीज.उदरे ननु दृशा परिदृश्य*ते **'*सौ ।
bIja.udare nanu dRzA paridRzyate_asau |
देहः_अस्ति_अहम्त्व.कणिक.अन्तर.शेष.दृश्य=
deha:_asti_ahamtva.kaNika.antara.zeSa.dRzya=
संवित्.परीत इति बुद्धि.दृशा_एव दृष्टम् ॥७।१७।१३॥
saMvit.parIta* iti buddhi.dRzA_eva dRSTam ||7|17|13||
.
zAkhA.zata.iddha.dala.puSpa.phala.druma: *. *
*y branch*.*hundred*.kindled.*leaf*.*flower*.*fruit*.*tree** = *
asti *being *
bIja.udare nanu
*within the seed now *
*by the seer is observed *
dRzA paridRzyate
*this body is *
ahamtva.kaNika.antara.zeSa.dRzya.saMvit.parIta
*y/i egoity*.kaNika.*within*.zeSa.dRzya.saMvit.parIt*a/e*
iti buddhi.dRzA eva dRSTam *. so by the inrellect of the seer only it is
seen. *
*sv. In the absence of the self.knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
*vlm.13. As the small seed is seen by every one, to contain within it a
large tree, which develops itself into a hundred branches, bearing all
their leaves, flowers and abundance of fruits; so doth the big body reside
with the atomic seed of egoism, with all its endless parts of corporeal
organs and mental faculties, which are discernible to the sight of the
intelligent.
*vlm.13. As everyone sees the small seed as containing a large tree which
develops itself into a hundred branches, bearing all their leaves, flowers
and abundant fruit, so the big body resides within the atomic seed of
egoism with all its endless parts of physical organs and mental faculties
which are discernible to the sight of the intelligent.
देहा*द् अ*हम्त्वम् अन्.अवाप्त.वतः_विचारैः
dehAt ahamtvam an.avApta.vata:_vicArai:
चि*द्.व्यो*म.मात्र=वपुषः_अथ वा_उच्चैः ।
cit.vyoma.mAtra=vapuSa:_atha vA_uccai: |
न अहम्.तव.बीज=जठरा*द् अ*सतो ऽभ्युदेति
na aham.tava.bIja=jaTharAt asata:_abhyudeti
संसार.वृक्ष इह बोध.महाग्नि=दग्धात् ॥७।१७।१४॥
saMsAra.vRkSa* iha bodha.mahAgni=dagdhAt ||7|17|14||
.
VLM. ahantva*, ahantA / ahaMtvam
KG. ahaMtva, ahaMtA. note also the typo <ahaMtava>
TPD. always M in unbroken lines
FM. ahamtva, ahamtA / aham.tvam.
*this spelling must have been used to distinguish
the dvandva compound <ahaMtvam>, "I" o&r "You".
in the FM ed., I have abandoned M almost entirely,
retaining it mainly for cases like evaMvidha.
.
f*rom the body *
aham.tvam an~avApta.vata: "I"-"you" not~acquiring.like
vicArai: *by enquiries *
cid.vyoma-mAtra=vapuSa: athavA uccai:
na aham.tava-bIja=jaTharAd
asata: abhyudeti
saMsAra-vRkSe iha *here in the saMsAra Tree *
bodha-mahAgni=dagdhAt *from burning in the great fire of Bodha Realization.*
*atha vA_uccai: / athavA
*vlm.14 Egoism is not to be had in the body by reasoning, which points out
the mind of everybody, but seek it in the sphere of Empty Consciousness.
The seed of egoism does not spring from the heart of unreality. The blunder
of the reality of the world is destroyed by the fire proceeding from the
spiritual wisdom of the wise.
*sv. In the absence of the self-knowledge, however, the seed of egosense
expands into a mighty tree in the twinkling of an eye, for in the seed is
hidden the entire tree with all its innumerable branches, leaves, flowers
and fruits. The men of wisdom perceive that the entire creation is hidden
in the egosense.
*o*ॐ*m*
FM.7.18
*CONCEPTION IN **CONSCIOUSNESS*
*VASISHTHA said—*
मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
स्व.संकल्प.अन्तर.स्थैर्यम् मृ*tir *इत्य् *अ*भिधीयते ॥७।१८।१॥
sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate ||7|18|1||
.
*Death, that devastating soul, is not.anywhen seen.to.be
<http://seen.to.be>*
*:*
*Urself *
*as a **Conception settled within*
*might be styled*
*"death"*
*.*
maraNam sarva.nAza.Atma –
*dying of an all.destroying nature (of complete destruction sam) = *na
kadAcana vidyate . *is not known anywhen = *sva*saMk*alpa.Antara.sthairyam
. *establishment in an interior self.conceit* = mRtir ity abhidhIyate . *is
to be known as "death"*
*. *
maraNam sarva.nAza.Atma na kadAcana vidyate |
sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate
.
*sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
total dissolution of the body together with the mind, soul and egoism; but
it is the creation of the inward imagery of the mind, that is called its
quietus.
*vwv.925/1a. Death is not, at any time, of the nature of complete
destruction.
*jd.1 . maraNam sarva.nAza.Atma . *dying of an all.destroying nature (of
complete destruction sam) = *na kadAcana vidyate . *is not known anywhen = *
sva*saMk*alpa.Antara.sthairyam . *establishment in an interior self.conceit*
= mRtir ity abhidhIyate . *is to be known as "death". *
पश्य_इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya_ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दि*g.**वा*तैः सरि*d.**बि*म्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
.
*look.at <http://look.at> these mountains that seem to arise before you*
*—Churnstick Mountain & Mount.meru—*
*they might be borne by the four winds—or merely hills reflected in a
stream*
*.*
pazya_ime pura* uhyanta* iva mandara.merava: |
arUDhA* api dik.vAtai: sarit.bimbita.zailavat |
.
*vlm.2. Look at these sights of the Meru and_mandAra_Mountains, which are
born before thy presence; they are not carried to and fro to every body,
but are reflected in the minds, of all like the flying clouds of autumn in
the water of a river.
उपरि.उप*ry **अ*न्तर् अतः कदली.दल.पीठवत् ।
upari.upari_antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
.
*it's like the continuity of coatings in a plantain tree:*
*sheathed yet unsheathed in the sky, constructions are situate together*
*.*
upari.upari_antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
upari.upari_antar ata:
kadalI.dala.pIThavat |
zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
*vlm.3. These creations are placed over and above and below and under one
another, like the coatings of a plantain tree; and they are either in
contact with or detached from one another like clouds in the sky.
*RÂMA** said—*
rr
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चि*द् अ*व.गच्छामि यथावन् मुनि.नायक ॥७।१८।४॥
na kiMcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|4||
.
pazya.*see!/know!* me*.my/mine* puras uhyante iti vaakyaartha.m akSata.m *–
*
*the meaning of these words entirely *na*.no/not* kiMcit avagacchaami
yathaava.n,
muni.naayaka *I don't understand at.all in this way, Lord of munis. *
.
puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan
muni.nAyaka
.
*sv.4.5 There is mind within prANa or life.force, and the world exists in
the mind.
*vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of what
you say by the words "Look at these flying sights" and therefore I beg to
you to explain this clearly unto me.
प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
prANasya_abhyantare cittam cittasya_abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य_अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya_antar iva druma: ||7|18|5||
.
*chitta.Affection is within the prANa.Air*
*the world is within the Affection*
*:*
*it is known as a variety of formations*
*like the tree inside the seed*
*.*
praaNa*.x.*sya abhyantara*.x.*e citta*.x.*m citta*.x.*sya_abhyantara*.x.*e
jagat*.x.* | vidyat*.x.*e vividha*.x.*AkAra.*form/shape/figure.x.*m *of/for
the* bIja*.seed.x.*sya antar.*within/inner* iva.*like/as.if* druma.*tree.x.*
:
.
prANasya_abhyantare cittam
cittasya_abhyantare jagat |
vidyate vividha
.
*vlm. Know Ráma, that the life contains the mind, and the mind is the
container of the worlds within it; as there are various kinds of trees and
their several part, contained in the bosom of a small berry. (And this is
meant by one thing being contained within another).
मृते पुंसि न*bho.**वा**tair **मि*लन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
सरि*j.**ज**lair **इ*व_अम्भोधि.जला*ny **आ*त्म.द्रुतानि हि ॥७।१८।६॥
sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi ||7|18|6||
.
mRte puMsi
*When a man is dead *
nabho.vAtai: with the sky.Airs./.Space.Airs .
milanti prANa.vAyava: the prANa Airs come.together .
sarij.jalai: iva as with the stream.waters .
ambhodhi.jalAni the sea.waters .
Atma.drutAni hi
*are indeed self.flowing. *
.
mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi
.
*AB. *
*vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed
of mental impressions is declared as_jIva (or the individual soul). When
the man is dead, the vital airs are united with the atmospheric airs.
*sv.6 At the time of death, this prANa leaves the body and enters into
space.
*vlm.6. After a man is dead, his vital airs fly to and unite with the
etherial air; as the liquid water of streams flows to and mixes with the
main ocean. (This is by attraction of things of the same kind).
इ*taz **चे**taz **च* यान्ति_इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api ||7|18|7||
.
itaz cetaz ca *– here & there *
yAnti iva *they seem to come *
teSAm antar.jaganti alam *their inner.worlds enuf *
vyoma.vAta.vinunnAnAm *of sky.wind.driven *
*saMk*alpa.eka.AtmakAni_api *even conceptions of a single self. *
.
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api
.
*sv.7 It is wafted here and there by the cosmic air.
*vlm.7. The winds of heaven then disperse on all sides, his vital airs
together with the imaginary worlds of his life time, which subsisted in the
particles of his vital breath.
##nud . #vinud . #*vinunna *. driven asunder, &c • stricken, hurt, wounded,
mbh. • muddied (by water), prAvRT.ogha.vinunnena, y5084.015. • = #pAtita .
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
सर्वा* ए*व दिशः पूर्णाः पश्यामि_इमाः समन्ततः ॥७।१८।८॥
sarvA* eva diza: pUrNA: pazyAmi_imA: samantata: ||7|18|8||
.
saprANavAto: pavanai:
sphurat.*saMk*alpa.garbhitai:
sarvA: eva diza: pUrNA: *. all of the directions are full *
pazyAmi imA: samantata: *. I see these everywhere*
*. *
*vwv.944/8. All the directions are just filled with winds accompanied by
vital airs pregnant with throbbing minds (or thoughts). I see these all
around.
*vlm.8. I see the winds of heaven, bearing away the vital airs, together
with their contents of the imaginary worlds; and filling the whole space of
air with vital breath on all sides.
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
अत्र_एते पश्य पश्यामि संकल्प.जगता_अङ्गणे ।
atra_ete pazya pazyAmi saMkalpa.jagatA_aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पु*ro **म*न्दर.मेरवः ॥७।१८।९॥
buddhi.dRSTyA samuhyante pura:_mandara.merava: ||7|18|9||
.
atra_ete pazya pazyAmi . *here these, see, I see* =
*saMk*alpa.jagatA_*w conceptual world *
aGgaNe
buddhi.dRSTyA . *w the eye of the Intellect*
samuhyante *. they are gathered *
puras *before *
mandara.merava: *. the mandara and meru mountain.ranges. *
**saMk*alpa.jagatA.AGgaNe
#samuhyante
*mandara.meravaH
*vlm.9. I see the Meru and_mandAra_Mountains, wafted with the imaginary
worlds before me; and you also will observe the same, before the sight of
your understanding. (The whole vacuum teeming with life).
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
#aGg . #aGga . #*aGgana* *.n..* (>aGg q.v.), the act of walking; place to
walk in, yard, *court*, area • #*aGganA* *.f..* "a [leggy] woman with
well.rounded limbs", or any woman or female. MW • (in astron.) Virgo; the
female elephant of the north. . y7018.009
ख.वा*ते **'*न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जग*त्**_**वि*द्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa:_antar jagat viddhi tile tailam iva sthitam ||7|18|10||
.
*the prANas of the dead are in the Space.Wind*
*:*
*Mind is in the prANas*
*.*
*know the world to be within the Mind*
*like oil in sesame seed*
*. *
kha.vAte antar mRta.prANA: .
*in the Space.wind are the prANas of the dead* = prANAnAm antare mana: . *mind
is within the prANas* = manaso antar jagad viddhi . *know the world as
within the mind* = tile tailam iva sthitam . *as oil is situate in sesame
seed.*
.
kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
manasa:_antar jagat viddhi tile tailam iva sthitam
.
*sv.10 The air in the entire space is filled with the prANas of the
departed ones. Mind exists in those prANas. And the world exists within the
mind like oil in seeds.
*vwv.945/10. Within the atmospheric air, the vital airs of the dead exist.
In the interior of the vital airs, the mind exists. Know the world as
existing within the mind like oil in the sesamum seed.
*jd.10 . kha.vAte antar mRta.prANA: . *in the Space.wind are the prANas of
the dead* = prANAnAm antare mana: . *mind is within the prANas* = manaso
antar jagad viddhi . *know the world as within the mind* = tile tailam iva
sthitam . *as oil is situate in sesame seed.*
ख.वातैः स्व.समाः प्राणा* य*था_उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA_uhyante manomayA: |
उह्यन्ते वै तथा_एतानि त*d.**आ*ङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA_etAni tat.AGgAni jaganti_api ||7|18|11||
.
kha.vAtai: .
*by the kha.Space.winds = *sva.samA: prANA: . *the self.same prANas = *yathA
uhyante manomayA: . *as Mind.constructs they.travel <http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel>
thus = *tad.AGgAni
jaganti api . *as That.limbs they go ./. in this world. *
*by the kha.Space.winds = *
sva.samA: prANA: . *the self.same prANas = *
yathA uhyante manomayA: . *as Mind.constructs they.travel
<http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus = *
tad.AGgAni jaganti api . *as That.limbs they go ./. in this world. *
*vlm.11. As the etherial airs bear the victal airs, which are of the same
kind with them, (both being airy substances); so are the vital breaths
accompanied with practicles of the mind.(which is equally an airy substance
also), these again bear the pictures of the worlds in them, as if they are
ingrafted upon them.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
*jd.11 . kha.vAtai: . *by the kha.Space.winds = *sva.samA: prANA: . *the
self.same prANas = *yathA uhyante manomayA: . *as Mind.constructs
they.travel <http://they.travel>* = uhyante vai tathA etAni *. indeed
they.travel <http://they.travel> thus = *tad.AGgAni jaganti api . *as
That.limbs they go ./. in this world. *
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni_ambara.Urvi.Adi.vRndAni trijaganti_api |
उह्यन्ते वा_अप्य् *अ*रूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA_api_arUDhAni pura: sarvatra gandhavat ||7|18|12||
.
*with the beings = *
ambara.Urvy.Adi.vRndAni . *thronging the sky and earth = *
trijaganty api . *in the Triple Worlds = *
uhyante vA api arUDhAni . *they travel and do not stand.still = *
pura: sarvatra gandhavat . *like perfume spreading everywhere. *
*jd.12 . sa.bhUtAni . *with the beings = *ambara.Urvy.Adi.vRndAni . *thronging
the sky and earth = *trijaganty api . *in the Triple Worlds = *uhyante vA
api arUDhAni . *they travel and do not stand.still = *pura: sarvatra
gandhavat . *like perfume spreading everywhere. *
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds
with the earth and ocean, all which are borne in it, as the different odors
are borne by the winds.
*AB. … arUDhAni adRDhAni | apratiSThAni iti yAvat ||7|18|
तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
.
tAni buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
tAni buddhyA eva dRzyante
na dRSTyA raghunandana
pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
*vlm.13. All these are seen in the sight of the understanding, and not by
the vision of the visual organs; they are the portraiture of our
imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these
physical eyes, O Raama.
सर्वत्र सर्वदा सन्ति सु.सूक्ष्मा*Ny **ए*व खाद् अपि ।
sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
कल्पना.मात्र.सारत्वा*n **न* च_उह्यन्ते मना*g **अ*पि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca_uhyante manAk_api ||7|18|14||
.
sarvatra *– *
*everywhere = *sarvadA *. everywhen = *santi *. they are = *su.sUkSmANi eva
khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt *– thru
their essence as modes of imagining = *na ca uhyante manAg.api *. they are
not borne even a bit. *
*everywhere *
*everywhen *
santi *. they are = *
su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
kalpanA.mAtra.sAratvAt *– thru their essence as modes of imagining = *
na ca uhyante manAg.api *. they are not borne even a bit. *
*vlm.14. There are many other things, more subtile than the visible
atmosphere, and which owing to their existence in our desire or fancy only,
are not borne upon the wings of the winds as the former onces: (Though it
is said in ordinary speech, that our desires and fancies are borne by our
internal humour of váyu or wind).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
*jd.14 . sarvatra *. everywhere = *sarvadA *. everywhen = *santi *. they
are = *su.sUkSmANi eva khAt api *– even more subtle than kha.Sky =
*kalpanA.mAtra.sAratvAt
*– thru their essence as modes of imagining = *na ca uhyante manAg.api *.
they are not borne even a bit. *
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु ते*Sv **अ*लम् ।
tAni_eva dRDha.bhAvatvAt sveSu lokeSu teSu_alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni_eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
.
tAni eva *– those *eva* = *
dRDha.bhAvatvAt *– from solid being.ness = *
sveSu lokeSu teSu alam *– *i* these or own worlds also = *
satyAni_eva *– are real = *
cit.aMzasya *– of a bit of Consciousness = *
sarva.gatvAt *– thru omnipresence = *
bhavAn_iva *. like states of being. *
*dRDha.bhAvatvam
*cid.aMza
*sarva.gatva
*bhavAn_iva .Q.
*vlm. But there are some certain truths, which are derived from the
intellect, and are called intellectual principles, which have the power to
cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
and vice). (These are the immutable principles of right and wrong, abiding
in and proceeding from the intellect).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
प्रतिबिम्बम् पुरा*न्य् *इव पुरःप्राण.सरि*d.**र*ये ।
pratibimbam purANi_iva pura:prANa.sarit.raye |
अरूढा*न्य् *अपि च_उह्यन्ते रूढान्य् अपि च न_एव च ॥७।१८।१६॥
arUDhANi_api ca_uhyante rUDhAni_api ca na_eva ca ||7|18|16||
.
pratibimbam
purANi iva
pura:prANa.sarit.raye *– *
*i *pura:prANa.sarit.raya* = *
arUDhANi api ca
uhyante *– they flow = *
rUDhAni api ca na eva ca *. *
*vlm.16. Again our desires are as the shadows of cities, floating on the
stream of life; and though the current of life is continually gliding away,
yet the shadowy desires whether successful or not, ever remain the same.
(Lit; are never carried away by the current).
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
.
saurabhANi . *fragrances*
samuhyante
vAta.AGga.sthAni
*, rAghava, *
jaganti prANa.saMsthAni
vyoma.Atmaka.mayAni tu + *but the spacious sky in the mode of selflings*
*... *
*vlm.17. The vital breath carries its burden of the world, along with its
course to the stillness of endless vacuity; as the breezes bear away the
fragrance of flowers, to the dreary desert where they are lost for ever.
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
#saurabhANi
#samuh
कुम्भे देश.आन्तरे नीते यथा_अन्तर्_व्योम्नि न_अन्यता ।
kumbhe deza.Antare nIte yathA_antar_vyomni na_anyatA |
स्पन्दन.आदि.मये चित्ते तथा_एव त्रि.जग*d.**भ्र*मे ॥७।१८।१८॥
spandana.Adi.maye citte tathA_eva tri.jagat.bhrame ||7|18|18||
.
kumbhe deza.Antare nIte . *when it is located within a pot* =
yathA_anta:_vyomni na_anyatA *. as in the spacious sky there is no
difference + *
spandana.Adi.maye citte . *in a mode of affective Consciousness* =
tathA_eva tri.jagat.bhrame . *thus too is the 3.world.delusion*.
*sv.18 But in the self which is infinite consciousness there is no such
movement at all, even as when a pot is moved from one place to another, the
space that is in it does not move from one place to another.
*vlm.18. Though the mind is ever fickle, changeable and forgetful in its
nature; yet it never loses the false idea of the world which is inherent in
it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The
idea of the world is carried by reminiscence, in every state and stage of
the changeful mind).
इत्थम् न सन् जगत् भ्रान्तिः_असत्या_एव_उदिता_इव ते ।
ittham na san jagat bhrAnti:_asatyA_eva_uditA_iva te |
न विनश्यति न_उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na_udeti kevalam brahma.rUpiNI ||7|18|19||
.
*so the world delusion is not real *
yet its* unreality seems to arise in you + *
na vinazyati . *is not destroyed *
na_udeti . *does not arise *
kevalam brahmarUpiNI . *being wholly a brahmic form*.
*sv.19 So, this world only appears to be on account of the deluded belief
in its existence: in reality it is Brahman only and it is neither created
nor destroyed.
*vlm.19. So when the fallacy of the false world has taken possession of the
deluded mind, it is alike impossible either to realize or set it at naught,
like the form of the formless Brahma.
यदि वा_अपि_उदिते वातैः_तत्.त*द् अ*स्या* न लक्ष्यते ।
yadi vA_api_udite vAtai:_tat.tat asyA* na lakSyate |
त*d.**अ*न्तःसंस्थितैः स्पन्दः_नावि कोश.गतैः_इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda:_nAvi koza.gatai:_iva ||7|18|20||
.
yadi vA_api_udite . *or else in its arising* =
vAtai: . *by the winds* =
tattat asyA na lakSyate
tad.anta:.saMsthitai: spanda:
nAvi koza.gatai:_iva *.*
*sv.20 Even if it is considered that this world arises in cosmic space it
is not experienced as such by those who dwell in it.
*vlm.20. Or if this world is a revolving body, carried about by the force
of the winds; yet we have no knowledge of its motion, as when sitting quiet
in a boat, though carried afar to the distance of miles by the tide and
winds.
यथा स्पन्दः_अङ्ग.लग्नायाम् नावि_अन्तः संस्थितैः_अपि ।
yathA spanda:_aGga.lagnAyAm nAvi_anta: saMsthitai:_api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः_तत्.मयैः_अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai:_tat.mayai:_api ||7|18|21||
.
yathA spanda:_aGga.lagnAyAm
*as motion relative to the body *
*tho located in a ship *
nAvi_anta: saMsthitai:_api
na lakSyate tathA pRthvyAm
tat saMsthai:_tanmayai:_api
*sv.21 The passengers in a boat move with it; but one who is seated in the
boat does not see another moving.
*vlm.21. As men sitting in a boat, have no knowledge of the force which
carries the boat forward; so we earthly beings have no idea of the power,
that is attached to it in its rotatory motion.
यथा योजन.विस्तीर्णम् लघौ सद्म_अनुभूयते ।
yathA yojana.vistIrNam laghau sadma_anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
.
yathA yojana.vistIrNam
laghau sadma anubhUyate
yat tasya pAdapa.stambhe
paramANau yathA jagat . *as the world in the Primal Atom*.
*vlm.22. As a wide extending city, is represented in miniature in a
painting at the foot of a column; so is this world contained in the bosom
of the minute atom of the mind.
*sv.22 Just as an efficient artist creates the illusion of distance in his
painting or carving, even so within a subatomic particle the mind
entertains the notions of immeasurable distance.
वस्तु.अल्पम् अप्य् *अ*तिबृहत्.लघु.सत्त्व* हि मन्यते ।
vastu.alpam api_atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव_अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva_arbhaka: ||7|18|23||
.
vastu.alpam api *tho hardly substantial *
atibRhat.laghu.sattva** h*i
manyate *it is thot to be *
mUSikA: *mice *
sva.aJjali.dravyam *U.greeting. *
nava.paGkam iva arbhaka: *. *
*sv.23 Again, there is perversion of experience in regard to the smallness
or largeness of objects.
*vlm.23. A thing however little or insignificant, is taken to be too much
and of great importance, by the low and mean; as a handful of paddy is of
greater value to the little mouse than gems, and a particle of mud to the
contemptible frog, than the pearls under the water. (So a particle of the
mind is enough for the whole world).
असत्या_इव स्वरूपे_अस्मिन् जग*d.**आ*ख्ये विदः_भ्रमे ।
asatyA_iva svarUpe_asmin jagat.Akhye vida:_bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
.
asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
lokAntarAAdharma.mayI sA bRhaMgasya bhAvanA *. *
lokAntarAAdharma
lokAntarA_adharma
lokAntarA_dharma
.
*vlm.24. Again a trifle is taken as too much, by those who are ignorant of
its insignificance; as the learned in the error of their judgement, mistake
this visionary world as preparatory to their future happiness or misery.
(The world being nothing in reality, cannot lead to anything to real good
or evil).
*sv.24 Similarly, there is the unreal experience of this world and what is
known as the other.world, though all these are false.
*AB. ... dharmAdharma... ||7|18|
इदम् हेयम् उपादेयम् इदम् इत्य् *अ*न्तरज्ञता ।
idam heyam upAdeyam idam iti_antarajJatA |
पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||7|18|25||
.
idam heyam upAdeyam
idam iti_antarajJatA |
pazya tasya bhavAya_asti
sarva.jJasya_api mUDhatA *.*
*. *
*"this is proper, this is improper"*
*such intuition you should know as the sort of feeling that is folly*
*even in those who Know the All*
*.*
*sv.25 Out of all this arise false notions, such as 'This is desirable' and
'This is undesirable'.
*vlm.25. The inward belief of something as real good, and of another as
positive evil, is a mistake common to the majority of mankind, and to which
the learned also are liable, in their conduct in this world.
हा #hA . #*heya. . *to be left or quitted or abandoned or rejected or
avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya.
. *to be rejected or accepted • con or pro. •.• #aheya . aheyam anupAdeyam
anAdeyam anAzrayam | ekam eva advayam brahma na iha nAnA asti kiJcana,
viv.ch.467 +
स.चेतन *hy **अ*वयवी चेत*ty **अ*वयवान्य् अथा ।
sa.cetana* hi_avayavI cetati_avayavAni_athA |
स्वान्त* ए*व ततम् जी*vas **त्रि*जग*त्**_**बु*ध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva:_trijagat budhyate tathA ||7|18|26||
.
sa.cetana: hi_avayavI cetati_avayavAni athA svAnta* eva tatam jIva:
trijagat budhyate tathA
.
sa.cetana: hi_avayavI
cetati_avayavAni athA
svAnta* eva tatam jIva:
trijagat budhyate tathA
.
*sv.26 A sentient being experiences the existence of his own limbs within
himself by means of his own inner intelligence; even so, the jiva (the
cosmic being in this case) perceives the existence of the world of
diversity within itself.
*vlm.26. As the intelligent and embodied soul, is conscious of every part
of the body in which it is confined; so the enlightened living soul.jiva,
beholds all the three worlds desplayed within itself (as in the God Viráj).
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
व्यो*mno '*वयव.रूपाणि तस्य_इमानि जगन्ति भोः ॥७।१८।२७॥
vyomna:_avayava.rUpANi tasya_imAni jaganti bho: ||7|18|27||
.
saMvidAtma.parAkAzam anantam ajam avyayam vyomna:_avayava.rUpANi
tasya_imAni jaganti bho:
.
saMvidAtma.parAkAzam
anantam ajam avyayam
vyomna:_avayava.rUpANi
tasya_imAni jaganti bho:
.
*sv.27 The infinite consciousness is unborn and divided like space; all
these worlds are its limbs, as it were.
*vlm.27. The unborn and ever lasting God, who is of the form of conscious
soul, extending over the infinity of space, has all these worlds, as parts
of his all pervading vacuous body.
स.चेत*no '*यःपि*NDo '*तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्व*त्**_*जी*vo 'jJas **त्रि*.जग*d.**भ्र*मम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam ||7|18|28||
.
*a lump of iron with Affectivity*
*realizes something like an arrow or a needle*
*:*
*in that way the **Living.jIva lacking Wisdom*
*realizes the triple.world.delusion*
*.*
sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA | buddhyate buddhyate
tadvat jIva:_ajJa:_tri.jagat.bhramam
.
*sv.28 A sentient ball of iron may visualise within itself the potential
existence of a knife and a needle, etc. Even so, the jiva sees or
experiences within itself the existence of the three worlds though this is
no more than a delusion or false perception.
*vlm.28. The intelligent and ever living soul (of God) sees the uncreated
worlds deeply impressed in itself; as a rod of iron (were it endowed with
intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
अचि*च् चित्**_**वा*_अपि मृत्.पिण्डः शराव.उदञ्चन.आदिकम् ।
acit cit vA_api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जी*vas **त*था.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva:_tathA.aGga manute jagat ||7|18|29||
.
acit cit vA_api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva: tathA
aGga manute jagat
.
acit cit vA_api mRt.piNDa:
zarAvodaJcanAdikam
yathA aGga manute jIva:
tathA aGga manute jagat
.
*sv.29 Even in the insentient seed there is the potential tree with all its
numerous branches, leaves, flowers and fruits though not as such diverse
objects.
*vlm.29. As a clod of earth, whether endowed with intelligence or not knows
the seed which is hidden in it, and which it grows to vegetation
afterwards; so doth the ever living soul know the worlds which are
contained in it.
चि*d.**अ*चि*त्**_**वा*_अङ्कुरः_देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA_aGkura:_dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म_इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma_idam tri.jagat tathA ||7|18|30||
.
cit a.cit vA_aGkura: .
*whether the shoot is cit.Consciousness or not = *
dehe vRkSatvam manyate yathA –
*thus it is thought as tree.ness in the body = *
vRkSa.zabda.artha=rahitam –
*apart from its meaning as "tree" = *
brahma_idam tri.jagat tathA –
*thus this Triple World is the brahman.Immensity. *
*vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
tree, which it contains within its bosom; so doth the spirit of God,
perceive the great arbor of the world conceived in its profoundest womb.
*sv.30 Even so, all these worlds exist in Brahman though not as such, but
in an undifferentiated state.
*jd.30 . cit a.cit vA_aGkura: . *whether the shoot is cit.Consciousness or
not = *dehe vRkSatvam manyate yathA . *thus it is thought as tree.ness in
the body = *vRkSa.zabda.artha=rahitam . *apart from its meaning as "tree" =
*brahma_idam tri.jagat tathA . *thus this Triple World is the
brahman.Immensity. *
चि*त्**_**वा*_अचि*त्**_**वा* यथादर्शः_बिम्बितम् वा_अप्य् *अ*बिम्बितम् ।
cit vA_acit vA yathAdarza:_bimbitam vA_api_abimbitam |
नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA_api tathA brahma jagat.trayam ||7|18|31||
.
cit vA a.cit vA *Conscious or unConscious *
yathAdarza: *as a mirror *
bimbitam vA_api_a.bimbitam *whether reflected or unreflected *
nagaram vetti no vA_api *a city it knows or else not *
tathA brahma jagat.trayam *thus the brahman.Immensity – the Three.Worlds. *
*sv.31 In a mirror (whether you regard it as sentient or insentient) the
city is reflected (though you may also truthfully say that there is no such
reflection in the mirror) and it is seen and also not seen; such is the
relationship between the three worlds and Brahman.
*vlm.31. As the man having his sight, sees the image of something reflected
in a mirror, which the blind man does not; so the wise man sees the world
in Brahma, which the ignorant do not perceive (but think the world as
distinct from him).
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
अहम्त्व.जग*tos **ते*न भे*do **न*_अ*sty_**ए*त*त्**_**आ*त्मनोः ॥७।१८।३२॥
ahamtva.jagato:_tena bheda:_na_asti_etat Atmano: ||7|18|32||
.
deza.kAla.kriyA.dravya.mAtram eva ...
*Place*.*Time*.A*ctivity*.dravya.mAtram eva
jagat.trayam *the Triple World*
ahamtva.jagato: *of egoity o&r world*
tena
bheda: na_asti_etat Atmano:
*vlm.32. The world is nothing except the union of the four categories of
time, space, action and substance; and egoism being no way distinct from
the predicates of the world, subsists in God who contains the whole in
Himself. (God is not predicable by any particular predicate; but is the
congeries of all the predicates taken collectively in his nature).
*sv.32.33 What is known as the world is nothing but time, space, motion
[kriyA as action in space. das....@gmail.com ] and substantiality, and all
these are non.different from the egosense on account of their mutual
interdependence.
कल्पितेन_उपमानेन य*त्**_**ए*त*त्**_**उ*पदिश्यते ।
kalpitena_upamAnena yat etat upadizyate |
तत्र_उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra_upama.ekadezena upameya.sadharmatA ||7|18|33||
.
kalpitena_upamAnena
yat etat upadizyate *this which is taught *
tatra_upamA.ekadezena
upameya.sadharmatA *.*
#kalpita
#upamAna
*upamA.ekadeza * Gerow, p153 . ekadezin
#upameya.sadharmatA with the same common property
*vlm.33. Whatever lesson is inculcated to any body by means of a parable,
i. e. whatever thing is signified to some one by a comparison, know that
the simile relates to some particular property of the compared object and
not in all respects. (So the similitude of iron rod given to god in the
sruti and this book, regards only its material causality, and not its
insensibility with the sensible spirit of God)
य*त्**_**इ*दम् दृश्यते किम्चि*त्**_**ज*गत् स्थावर.जङ्गमम् ।
yat idam dRzyate kiMcit jagat sthAvara.jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥७।१८।३४॥
amuJcata: parANutvam jIvasya_etat smRtam vapu: ||7|18|34||
.
yat idam dRzyate kiMcit *this which is seen, anything, *
jagat sthAvara.jaGgamam *the world both still & moving *
amuJcata: parANutvam
jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
vapus.body. *
*sv.34 What is seen here as the world is but the supreme self which appears
as the world without undergoing any change in its own true nature.
*vlm.34 Whatever is seen to be moving or unmoving here in this world; is
the vivarta or expanded body of the living soul, without any alteration in
its atomic minuteness. (Nature is the body, and God the soul. Pope).
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
न मना*g.**अ*पि भे*do **अ*स्ति निःसङ्ग.उपल.कोशवत् ॥७।१८।३५॥
na manAk.api bheda:_asti ni:saGga.upala.kozavat ||7|18|35||
.
sarva.saMvedana.tyAge *– abandoning all intellection = *
zuddha.saMspanda=de pade *in the clear state of totalVibration *
** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would
be the confluence of Vibrations *
na manAg.api bheda:_asti *– there is not a bit of difference = *
ni:saGga.upala.kozavat *. *
*vlm.35. Leaving the intelligence aside (which is wanting in created
objects); and taking the force only, (which actuates all nature); we find
no difference of this physical force from the giver of the force.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
*yo yo *नाम विकल्प.अं*zo **य*त्र यत्र यथा यथा ।
ya:_ya:_nAma vikalpa.aMza:_yatra yatra yathA yathA |
यदा यदा येन येन दीयते *स* तथा_एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA_eva cit ||7|18|36||
.
*whatever may be called ideation*
*wherever*
*however*
*whenever*
*whyever*
*soars.up thus within Consciousness*
*.*
ya:_ya:_nAma vikalpa.aMza:
yatra yatra yathA yathA |
yadA yadA yena yena
dIyate sa* tathA_eva cit
.
ya:ya: nAma vikalpa.aMza: *. *
*whatever namely is an ideation *yatra.yatra *– wherever *yathA.yathA *.
however = *yadA.yadA *. whenever = *yena.yena *. whyever = *dIyate sa *soars
it *tathA eva cit *thus even Consciousness. *
*vlm.36. Again whatever alteration, is produced in the motion or option of
anything or person, at any time or place or in any manner; is all the act
of that Divine Intellect.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
* ya:ya: nAma vikalpa.aMza: *. whatever namely is an ideation *yatra.yatra *–
wherever *yathA.yathA *. however = *yadA.yadA *. whenever = *yena.yena *.
whyever = *dIyate sa *soars it *tathA eva cit *thus even Consciousness. *
अ.चित्त्वा*n **न*_अस्ति मनसि संकल्पः ख इव_अङ्कुरः ।
a.cittvAt_na_asti manasi saMkalpa: kha* iva_aGkura: |
चित्त्वात् तु चेत*so **वि*द्धि चिति* ए*व_इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa:_viddhi citi* eva_iha kalpanam ||7|18|37||
.
a.cit.tvAt *– without a state of Consciousness = *
na asti manasi *saMk*alpa: *. there is no conception in Mind = *
khe iva aGkura: *. like a sapling in the sky = *
cit.tvAt tu *– but with effective Consciousness = *
cetasa: viddhi *– of affectivity know = *
citi: eva iha kalpanam *. *
#citi * 7018.037
#cittva.m * 7018.037
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
*vlm.37. It is the intellect which infuses in the mind the power of its
option, volition, imagination and the like; because none of these can
spring as a sprout in the mind, which is without intelligence and without
an intelligent cause of it.
या या_उदेति विकल्प.*zrIr **अ*.प्रबुद्ध.आशयम् प्रति ।
yA yA_udeti vikalpa.zrI:_a.prabuddha.Azayam prati |
सर्वगत्वाद् अनन्तत्वा*च् *चि*द्.व्यो*म्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
.
yA yA_udeti vikalpa.zrI: *. whatever multitude of ideas arises *
a.prabuddha.Azayam prati
sarvagatvAt anantatvAt *– thru all.pervasion & boundlessness *
cid.vyomna: . *of the Conscious sky *=
sA *– the (multitude) is *
na sat.mayI *. not a mode of reality. *
#vikalpa.zrI
*a.prabuddha.Azaya
#anantatvAt
#cid.vyomna
*vlm.38. Whatever desires and fancies, rise in the minds of the
unenlightened; are not of the nature of the positive will or decree of the
Divine Mind, owing to the endless variety and mutuality of human wishes.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
.
*as a multitude of ideas arise*
*altho not arisen in someone awakened*
*thru all.going.ness, unendingness*
*it is conscious sky*
*not a mode of Being*
*.*
yathA_udeti vikalpa.zrI:
prabuddhe na_uditA_eva sA |
sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*vlm.39. The desires rising in the minds of the enlightened, are as they
were no desires and never had their rise; because...
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
सर्व.संकल्प=कलना सत्या_इत्य् *आ*बालम् अक्षतम् ।
sarva.saMkalpa=kalanA satyA_iti_AbAlam akSatam |
स्वप्न.आ*dAv*_अनुभूतो ऽन्तर् अर्थः केन_अपि_लभ्यते ॥७।१८।४०॥
svapna.AdAu_anubhUta:_antar artha: kena_api_labhyate ||7|18|40||
.
"sarva.*saMk*alpa=kalanA satyA"
iti_AbAlam akSatam
svapna.AdAu_anubhUta:_antar . *in states like dream experienced* =
artha: *something *
kenApi_labhyate .
*by whomever is it got? *
*vlm.40. All thoughts and desires being groundless, they are as false as
the idle wishes of boys; for who has ever obtained the objects of his
dream? (or that he has beheld in his dream)?
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
संक*lpo **वा*सना जी*vas **त्र**yo *अर्था लिखि*tAz* *चि*ता ।
saMkalpa:_vAsanA jIva:_traya:_arthA* likhitA:_citA |
सो ऽनुभूतो ऽ*py **अ*सत्यः स्याद् असत्यस्य_एव नो सतः ॥७।१८।४१॥
sa:_anubhUta:_api_asatya: syAt asatyasya_eva no sata: ||7|18|41||
.
*saMk*alpa: *. *
*Concept *vAsanA *– Imprint **Living.jIva: three things written by
Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –* tho it is
experienced = *a.satya: syAt *unreal it would be *asatyasya_eva na.u sata: *tho
there are no realities in the unreal. *
*saMk*alpa: *. Concept *
vAsanA *– Imprint *
*Living.jIva: *
*three things written by Consciousness *
traya: arthA: likhitA: citA
sa: anubhUta: api –* tho it is experienced = *
a.satya: syAt *unreal it would be *
asatyasya / asati_asya . eva na.u sata: *tho there are no realities in the
unreal. *
*vlm.41. Sankalpa with its triple sense of thought, desire and imagination,
is impressed by the intellect on the living soul (which is the image of
God) from its past reminiscence; and though we have a notion of this ideal
soul, yet it is as untrue and unsubstantial as a shadow; but not so the
original Intellect, which both real and substantial.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
* *saMk*alpa: *. Concept *vAsanA *– Imprint **Living.jIva: three things
written by Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –*
tho it is experienced = *a.satya: syAt *unreal it would be *asatyasya_eva
na.u sata: *tho there are no realities in the unreal. *
असत्यता.अभिधम् सत्यम् मुक्त* ए*व भवे*त्**_**शि*वः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
.
a.satyatA.Abhidham satyam *– what is real defined as a state of unrealness
= *
mukta: eva bhavet ziva: *. let it be free, let it be shiva = *
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn *. *
*w the Traveler.body=one.* *disappearance*.e*xpansion.ous. *
*vlm.42. He who is freed from the error of taking the unreal world for
real, becomes as free as the god Siva himself; and having got rid of the
corporeal body, becomes manifest in his spiritual form.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
जगन्ति वा*tair **उ*ह्यन्ते व्योम्नि शाल्मलि.तूल्यवत् ।
jaganti vAtai:_uhyante vyomni zAlmali.tUlyavat |
न_उह्यन्ते च_उपलानि_इव न च स*nty **ए*व कल्पनात् ॥७।१८।४३॥
na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||7|18|43||
.
jaganti vAtai: uhyante *– *
*they fly in the world's winds = *vyomni *– in the spacious sky =
*zAlmali.tUlyavat
*– like wisps from the cotton.tree = *na uhyante ca upalAni iva *– yet like
stones they do not fly = *na ca santi eva kalpanAt *– nor are they only
from imagining. *
*they fly *
*in the world's winds thru the spacious sky*
*like wisps from a cotton.tree*
*yet *
*like stones *
*they do not fly*
*nor are they only from imagining*
*.*
*vlm.43. The imagination of the ignorant, whirls about the worlds, as the
wind hurts the flying cotton in the air; but they appear to be as unmoved
as stones to the wise, who are not led away by their imagination.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
*jd.43 . jaganti vAtai: uhyante *– they fly in the world's winds = *vyomni *–
in the spacious sky = *zAlmali.tUlyavat *– like wisps from the cotton.tree
= *na uhyante ca upalAni iva *– yet like stones they do not fly = *na ca
santi eva kalpanAt *– nor are they only from imagining. *
इत्य् अस्मिन्_अखिल.पदार्थ=सार्थ.कोशे
iti_asmin_akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
vyomani_api_ati.vitate jaganti santi |
अन्योन्यम् परि.मिलितानि कानिचिच् च
anyonyam pari.militAni kAnicit ca
न_अन्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
na_anyonyam parimilitAni kAnicit ca ||7|18|44||
.
iti *. so = *
asmin *– here in this = *
akhila.padArtha=sArtha.koze *– *
*i *akhila.padArtha=sArtha.koza* = *
vyomani api . *tho in the vastly spacious sky*
jaganti santi *– worlds are = *
anyonyam parimilitAni kAnicit ca
na anyonyam parimilitAni kAnicit ca *. and not intermixed anyhow. *
*vlm.44. So there are multitudes of worlds, amidst many other things in the
vast womb of vacuum which nobody can count; some of which are united with
one another in groups, and others that have no connection with another.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
#mil . #parimil . #*milita. *. having come together (like an assembly, or
the eyelids). #parimilita mfn. mixed or filled with , pervaded by (instr.)
S3is3. ; met from all sides Prasannar.
सर्वत्वात् परमचि*ter **अ*नन्त.रूपान्य्
sarvatvAt paramacite:_ananta.rUpANi_
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
.
sarvatvAt *– *
*thru the Allness *
parama.cite: *. *
*of absolute Consciousness = *
ananta.rUpANi *– *
*endless forms = *
Arambha.pracura.diganta.sambhRtAni *– *
*activity*.A*bounding*.diganta.*collected *
lola.Ambu.udara.pura.bimba.bhaGgurANi *– *
thm *playing*.*water*.udara.pura.bimba.*transitory = *
sva.anta:stha.A.virala=mahApura.upamAni . thm *set within yourself without
interval like a great fortress. *
*vlm.45. The supreme intellect being all in all, manifests itself in
endless forms and actions, filling the vast space of infinity, some of
which are as transcient as rain drops or bubbles in air and water, which
quickly burst out and disappear; and others appearing as the great cities
(of gods &c), situated in the heart of the Infinite one.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
#sambhRta
भज् #bhaj . #*bhaGgura. .* transitory, perishable • fraudulent, dishonest •
#bhaGguratA . fragility, transitoriness +
#bil . #bila .#*virala. . *(perhaps from #vira = *vila. for *bila. + .la,
"possessing holes") . separated by intervals (whether of space or time),
not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
there) . #viralatA – scarceness • #viralatvam – scarcity +
स.स्थै*ryANy* अपि सततम् क्षण.क्षयाणि
sa.sthairyANi_api satatam kSaNa.kSayANi
व्यक्त.आ*क्षा**Ny* अपि सततम् नि.मीलितानि ।
vyakta.AkSANi_api satatam ni.mIlitAni |
सालोकान्य् अपि परि*tas_*त*mo.**वृ*तानि
sAlokAni_api parita:_tama:*vRtAni
चि*d.**रू*प.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
.
sa.sthairyANi api *– tho durable = *
satatam kSaNa.kSayANi *– constantly fragmenting = *
vyakta.AkSANi api *– though eye.perceptible = *
satatam nimIlitAni *– totally open = *
sa.AlokAni api *– tho luminous = *
parita: tamo.vRtAni
cidrUpa.ArNava.laharI.vivartanAni *– Consciousness*.*form*.*ocean*.*billow*
.A*ppearances. *
*vlm.46. Some of these are as durable as rocks, and others are continually
breaking and wearing out; some appearing as bright as with their open eyes,
and others as dark as with their closed eyelids; some of these are luminous
to sight and others obscured under impenetrable darkness; thus the bosom of
the intellect resembling the vast expanse of the ocean, is rolling on with
the waves of creation to all eternity.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
Øtt. #*vivarta*: . (in vedAnta phil.) An apparent or illusory form, an
unreal appearance caused by *avidyA अविद्या or human error • (this is a
favourite doctrine of the vedAntins according to whom the whole visible
world is a mere illusion—an unreal and illusory appearance—while brahman or
Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta
of a rope (रज्जु), so is the world a vivarta of the real entity brahman,
and the illusion is removed by *vidyA or true knowledge *MW •:• "The term
<#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in
BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from
#zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in
#vAkyapadIya of #bhartRhari... The belief [that *yv.FM *precedes #zaGkara
and #gauDapAda] is very much strengthened by a comparative study of
*yv.FM *with
#vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some verses
common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote).
The main reason why we hold that *yv.FM *is prior to #bhartRhari is that
the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is
unknown to *yv/FM*. It is a doctrine which should have been mentioned in *yv.FM
*at many places, had its author been acquainted with it. "– Atreya, vwv.
p.10.
पृथक्.स्थितानि *vya*ति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च_एव_अम्बु.निधौ नदीनाम् ।
jalAni ca_eva_ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
सम.उदितानाम् नभसि_इव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi_iva bhAsa: ||7|18|47||
.
pRthak sthitAni –
separate.stationed And even set apart –
vi. thoughout .ati. thoroughly mizritAni mixed mixed.together . जलानि
चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water.holding ocean . नदीनाम्
। nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां
tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and
planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः
nabhasi iva bhAsa: like illumination in the spacious sky.
*even.tho set apart, they mix.together*
*:*
*the waters of the rivers fill the ocean*
*the Mandala of stars, suns, moons, and planets*
*together*
*make the sky's illumination*
*.*
*vlm.47. Some though set apart are continually tending towards another; as
the waters of distant rivers are running to mix with those of seas and
ocean; and as the luminous bodies of heaven, appearing together to brighten
its sphere.
*jd.47 . पृथक्स्थितानि pRthak sthitAni separate.stationed And even set
apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizritAni mixed
mixed.together . जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the
water.holding ocean . नदीनाम् । nadInAm | of rivers .
तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala
of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike
in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the
spacious sky.
.
*o**ॐm*
.
DN7014 INDRA AND BRAHMAN 3.FB04
सर्ग ७.१४
sarga 7.14
paramANu.aMza-mAtre_api trijaganti dadarza sa: ||7|14|16||
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
iti_evam bhAvayan mukta-bhAvayA zuddha-saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
ततः_अस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त-शत-शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta-zata-zobhitam ||7|14|20||
vidyAdhara-kula.adhIza iti_adya_eva sa devarAT |
तस्य_इन्द्रस्य कुल.उत्पन्न* इ*ति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
tata: hRdaya.bIja-stha=prAk.mukhya.abhyAsa-yogata: |
बिस-बाल-निवास.आदि-वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
bisa-bAla-nivAsa.Adi-vRttAntam anubhUtavAn ||7|14|22||
yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्प*daz **च*_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
tathA zata-sahasrANi tatra_ita:_ca_anyata:_ca khe |
तादृश-व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza-vyavahArANi samatItAni santi ca ||7|14|24||
वहति_इयम् अ-विच्छिन्ना चिराय_एवम् तरङ्गिणी ।
vahati_iyam a-vicchinnA cirAya_evam taraGgiNI |
tAvat dRzya-sarit-prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक-मात्र.अति.विलय_एक-विलासिनी ॥७।१४।२६॥
satya.avaloka-mAtra.ati.vilaya_eka-vilAsinI ||7|14|26||
yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
यथा_कथम्.चित् सम्पन्न-मात्रा_इव परिदृश्यते ॥७।१४।२७॥
yathA_katham.cit sampanna-mAtrA_iva paridRzyate ||7|14|27||
ahambhAva-camatkAra-mAtrAt vRSTi:_iva_ambudAt |
जायते मिहिका_इव_आशु प्रेक्षा-मात्र-विनाशिनि ॥७।१४।२८॥
jAyate mihikA_iva_Azu prekSA-mAtra-vinAzini ||7|14|28||
येन_आयत.अभिमत-दर्शन-द्रष्टृ-दृश्य=
yena_Ayata.abhimata-darzana-draSTR-dRzya=
मुक्त-स्व.भावम् अवभासनम् आत्म.तत्त्वम् ।
mukta-sva.bhAvam avabhAsanam Atma.tattvam |
sarva.artha-zUnyam ata* eva ca zUnya-rUpam
एकम् ख.मात्रम् इव मात्र-विकल्पम् एव ॥७।१४।२९॥
ekam kha.mAtram iva mAtra-vikalpam eva ||7|14|29||
||
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
> paramANu.aMza-mAtre_api trijaganti dadarza sa: ||7|14|16||
>
> मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
>
> marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
>
> trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
>
> iti_evam bhAvayan mukta-bhAvayA zuddha-saMvidA |
>
> शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
>
> zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
>
> ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
>
> dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
>
> ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
>
> dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
>
> ततः_अस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
>
> tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
>
> चकार जगताम् राज्यम् वृत्तान्त-शत-शोभितम् ॥७।१४।२०॥
>
> cakAra jagatAm rAjyam vRttAnta-zata-zobhitam ||7|14|20||
>
>
> vidyAdhara-kula.adhIza iti_adya_eva sa devarAT |
>
> तस्य_इन्द्रस्य कुल.उत्पन्न* इ*ति विद्धि यथास्थितम् ॥७।१४।२१॥
> tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
>
> tata: hRdaya.bIja-stha=prAk.mukhya.abhyAsa-yogata: |
>
> बिस-बाल-निवास.आदि-वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
>
> bisa-bAla-nivAsa.Adi-vRttAntam anubhUtavAn ||7|14|22||
>
>
> yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
>
> बिस.बाल.आस्प*daz **च*_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
> bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
>
> tathA zata-sahasrANi tatra_ita:_ca_anyata:_ca khe |
>
> तादृश-व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
>
> tAdRza-vyavahArANi samatItAni santi ca ||7|14|24||
>
> वहति_इयम् अ-विच्छिन्ना चिराय_एवम् तरङ्गिणी ।
>
> vahati_iyam a-vicchinnA cirAya_evam taraGgiNI |
>
> tAvat dRzya-sarit-prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
>
> इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
>
> iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
>
> सत्य.अवलोक-मात्र.अति.विलय_एक-विलासिनी ॥७।१४।२६॥
>
> satya.avaloka-mAtra.ati.vilaya_eka-vilAsinI ||7|14|26||
>
> yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
>
> यथा_कथम्.चित् सम्पन्न-मात्रा_इव परिदृश्यते ॥७।१४।२७॥
>
> yathA_katham.cit sampanna-mAtrA_iva paridRzyate ||7|14|27||
>
> ahambhAva-camatkAra-mAtrAt vRSTi:_iva_ambudAt |
>
> जायते मिहिका_इव_आशु प्रेक्षा-मात्र-विनाशिनि ॥७।१४।२८॥
>
> jAyate mihikA_iva_Azu prekSA-mAtra-vinAzini ||7|14|28||
>
> येन_आयत.अभिमत-दर्शन-द्रष्टृ-दृश्य=
>
> yena_Ayata.abhimata-darzana-draSTR-dRzya=
>
> मुक्त-स्व.भावम् अवभासनम् आत्म.तत्त्वम् ।
>
> mukta-sva.bhAvam avabhAsanam Atma.tattvam |
>
> sarva.artha-zUnyam ata* eva ca zUnya-rUpam
>
> एकम् ख.मात्रम् इव मात्र-विकल्पम् एव ॥७।१४।२९॥
>
> ekam kha.mAtram iva mAtra-vikalpam eva ||7|14|29||
>
> ||
>
>
>
>
>
>
> FM.7.14
>
>
>
> *INDRA AND BRAHMAN*
>
>
>
> *BHUSHUNDA.QUAKE.EARTH said—*
>
>
>
> तस्य शक्रस्य कुलजः कश्चि*त्**_**आ*सीत् सुर.अधिपः ।
> tasya zakrasya kulaja: kazcit AsIt sura.adhipa: |
>
> तत्र_उत्तम.गुणः श्रीमान् पाश्चात्या यस्य सा तनुः ॥७।१४।१॥
>
> tatra_uttama.guNa: zrImAn pAzcAtyA yasya sA tanu: ||7|14|1||
>
> .
>
>
> kazcid AsIt sura.adhipa: *there was a certain sura Brightling overlord *
>
> tatra uttama.guNa: *there of the highest virtue *
> zrImAn pAzcAtyA yasya sA tanu:
>
> .
>
> uttama.guNa: zrImaan pAzcaat.yA yasya sA.*she/it* tanu:
> .
>
> zakra.sya kulaja kazcid AsIt sura.adhipa
>
> uttama.guNa: zrImAn
>
> pAzcAtyA
>
> tasya
>
> yasya
>
> tanu
>
> .
>
> *vlm.1 BhuzuNDa Continued:—There was one prince born of the race of that
> Indra; who had also become the lord of gods; He was endowed with prosperity
> and all good qualities, and devoted to divine knowledge.
>
> *sv.1 bhuzuNDa continued: In that family was born one who became the ruler
> of heaven, but who was determined to put an end to the cycle of birth and
> death.
>
>
>
> अथ_इन्द्र.कुल.पुत्रस्य तस्य तत्र बभूव ह ।
>
> atha_indra.kula.putrasya tasya tatra babhUva ha |
>
> प्रतिभा.अज्ञान.सम्प्राप्तिः बृहस्पति.गिरा_उदिता ॥७।१४।२॥
>
> pratibhA.ajJAna.samprApti: bRhaspati.girA_uditA ||7|14|2||
>
> .
>
> atha
>
> indra.kula.putrasya of Indra.clan.son tasya tatra babhUva ha of that there
> was pratibhA.jJAna.samprApti: illumination.wisdom.transmission
>
> uditA bRhaspati.girA
>
> heard from the voice of bRhaspati.
>
> *sv.2 He gained wisdom from the instructions of the preceptor of the gods
> (bRhaspati).
>
> *vlm.2. This prince of Indra's race, received his divine knowledge from
> the oral instruction of Vrihaspati (the preceptor of the gods).
>
>
>
> ततः_विदित.वेद्यः_असौ यथा.प्राप्त.अनुवृत्तिमान् ।
>
> tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn |
>
> चकार जगताम् राज्यम् आज्यपानाम् अधीश्वरः ॥७।१४।३॥
>
> cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14|3||
>
> .
>
>
> yathA.prApta.anuvRttimAn |
>
> cakAra jagatAm rAjyam
>
> AjyapAnAm adhIzvara: *.*
>
> *. *
> Knowing whatever's to.be.known,
>
> pursuing his affairs just.as they happen,
>
> he ruled all the worlds as the Overlord of the gods.
>
> ततो विदित.वेद्यः असौ . And so, knowing what's to.be.known, =
>
> यथा.प्राप्त.अनुवृत्तिमान् . pursuing his business as.it.happens =
>
> चकार जगतां राज्यम् . he made government of the worlds =
>
> आज्यपानाम् अधीश्वरः . as Overlord of the Ajyapa gods. .3.
>
> *sv.3 He engaged himself in the performance of appropriate actions in
> situations which arose without his seeking.
>
> *vlm.3. He knowing the knowable one, persisted in the course of knowledge
> as he was taught and being the sovereign lord of gods, he reigned over all
> the three worlds.
>
> #Ajyapa. आज्यप mfn. drinking the clarified butter (Ajya) VS. S3Br. .#
> AjyapA: . m. pl. . a class of Manes (who are the sons of Pulastya पुलस्त्य
> [ Mn. iii , 197 seq.] or of Kardamaf कर्दम [ VP. ] and the ancestors of
> vidita.vedy*a:_*asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam
> *sv.5 In his mind there arose a wish: "I should perceive the reality
> concerning_brahman_the absolute."
>
> *vlm.5. He remained long in meditation, having his mind fixed in his
> cerebral artery, resembling the thread of a tubular stalk of the lotus, and
> continued to reflect on hundreds of many others matters, (i. e. On the
> imaginary world and its kingdom and conquests together with many other
> things).
>
>
>
> kadAcit AsIt tasya_icchA prabodha.bala.zAlina: |
>
> ब्रह्म.तत्त्वम् अवेक्षे_अहम् यथावत् ध्यानवान् इति ॥७।१४।६॥
>
> brahma.tattvam avekSe_aham yathAvat dhyAnavAn iti ||7|14|6||
>
> .
>
> kadAcid AsIt tasya icchA
>
>
> prabodha.bala.zAlina:
>
> brahma.tattvam avekSe aham
>
> *I want to see the brahman Thatness *
>
> yathAvad dhyAnavAn
>
> iti . *so... *
> *sv.6 He entered into deep meditation. He was at peace within himself,
> remaining in seclusion.
>
> *vlm.6. He had once the desire of knowing by the power of his
> understanding, how he could see the essence of brahmA in his meditation.
> (or how he could have a sight of the nature of god, manifest before him.
> Gloss).
>
>
>
> सः_अपश्यत् प्रणिधानेन ततः_एकान्त.संस्थितः ।
>
> sa:_apazyat praNidhAnena tata:_ekAnta.saMsthita: |
>
> स=बाह्य.अभ्यन्तरे_अशेष.कारण.त्याग.शान्त.धीः ॥७।१४।७॥
>
> sa=bAhya.abhyantare_azeSa.kAraNa.tyAga.zAnta.dhI: ||7|14|7||
>
> .
>
> sa:_apazyat praNidhAnena
>
> tata:_ekAnta.saMsthita: |
>
> sa=bAhya.abhyantare
>
>
> *. *
> सः अपश्यत् He saw प्रणिधानेन by means of pranidhAna – commonly, "Prayer";
> but see CGl. for older senses. ततस् Thence एकान्त.संस्थितः set in
> solitude स.बाह्य.अभ्यन्तरे inside.and.out अशेष.कारण.त्याग.शान्तधीः
> forsaking residual causes, quiet of mind. .7.
>
> *vlm.7. He sat in his solitary retirement, and saw in this silent
> meditation of his tranquil mind, the disappearance of the concatenation of
> causes all about and inside himself.
>
> *sv.7.11 There he saw the supreme self or_brahman_, omnipotent,
> all.pervasive all, who is everything, everywhere at all times, to whom all
> feet and hands belong; t....
>
> #dhA . #nidhA . #pranidhA . #pranidhAna.m . profound religious meditation,
> abstract contemplation of (comp.), _vedAntas.; vehement desire Lalit.;
> respectful conduct, attention, paid to (tasmin) _mbh..
>
>
>
> सर्व.शक्ति.परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
>
> sarva.zakti.param brahma sarva.vastu.mayam tatam |
>
> सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
>
> sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam ||7|14|8||
>
> .
>
> sarva.zakti.param brahma
>
> sarva.vastu.mayam tatam |
>
> sarvathA sarvadA sarvam
>
>
> *. *
> सर्व.शक्ति.परं ब्रह्म ... the supremely powerful_brahman_सर्व.वस्तु.मयम्
> ततम् the all.substantial vastness सर्वथा in all ways, everyhow सर्वदा
> सर्वम् always All सर्वैः सर्वत्र with all everywhere सर्व.गम् all.going.
> .8.
>
> It's the supremely powerful brahman Immensity.
>
> It is the all.substantial vastness,
>
> it is everyhow the always.All,
>
> with all everywhere, all.going...
>
> .vwv. 1145. The all.powerful Supreme Brahman (or Absolute Reality), which
> is evg at all times and in every way, is spread full of everything and is
> omnipresent with everything everywhere.
>
> *vlm.8. He beheld the omnipotent Brahma, as extended in and about all
> things; and presenting all times and places and existing as all in all, and
> pervading all things in all places.
>
> *sv.7.11 ... that_brahman_who is far and near yet unknown because of its
> extreme subtlety.
>
> *vlm.8. ... the omnipotent Brahma, as extended in and about all things;
> and presenting all times and places and existing as all in all, and
> pervading all things in all places. *sv. ... far and near yet unknown
> because of its extreme subtlety.
>
>
>
> sarvata: pANi.pAdAntam sarvata:_akSi.zira:_mukam |
>
> सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
>
> sarvata: zrutimat.loke sarvam AvRtya saMsthitam ||7|14|9||
>
> .
>
> sarvata: pANi.pAdAntam
>
>
> sarvato' kSi.ziro.mukam
>
> *the eyes and head and face of everything *
> sarvata: zruti.mat.loke
>
> sarvam AvRtya saMsthitam
>
> *AB. zrutimat zrota.indriya.vat ||7|14|
>
> .vwv.14/7.14.9. It has the boundary of its hands and feet on all sides.
> It has its eyes, heads and mouths everywhere. It has its ears all round. It
> is established in the world, pervading everything.
>
> *sv.7.11 T...that_brahman_whose eyes and heads and faces are everything;
> free from the senses yet the very essence of all the senses; totally free
> (unattached) though upholding everything; ....
>
> *vlm.9. His hands stretch to all sides, and his feet reach to the ends of
> the worlds; his face and eyes are on all sides, and his head pierces the
> spheres; his ears are set in all places, and he endures by encompassing all
> things every where.
>
>
>
> सर्व.इन्द्रिय.गुणैः मुक्तम् सर्व.इन्द्रिय.गुण.अन्वितम् ।
>
> sarva.indriya.guNai: muktam sarva.indriya.guNa.anvitam |
>
> असक्तम् सर्वभृत्_च_एव निर्गुणम् गुण.भोक्तृ_च ॥७।१४।१०॥
>
> asaktam sarvabhRt_ca_eva nirguNam guNa.bhoktR_ca ||7|14|10||
>
> .
>
> sarva.indriya.guNai: muktam
>
> sarva.indriya.guNa.anvitam |
>
> asaktam sarvabhRt_ca_eva
>
>
> *. *
> सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the
> organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all
> the organs असक्तम् unconnected सर्व.भृत् च_एव and yet supporting
> everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of
> qualities.
>
> .vwv.10/7.14.10. It is associated with the qualities of all the senses;
> (yet) it is free from all sense.qualities. It supports all and is also
> unattached. It is the enjoyer of all qualities, yet is devoid of all
> qualities.
>
> *sv.7.11 ... free from the senses yet the very essence of all the senses;
> totally free (unattached) though upholding everything; simultaneously free
> from and endowed with all the qualities....
>
> *vlm.10. He is devoid of all the organs of sense, and yet possest of the
> powers of all senses in himself; he is the support of all, and being
> destitute of qualities, is the source and receptacle of all quality. (The
> qualities of finite bodies are of a finite nature, but the infinite are
> infinite, eternal and immutable).
>
> सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the
> organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all
> the organs असक्तम् unconnected सर्व.भृत् च_एव and yet supporting
> everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of
> qualities.
>
>
>
> bahir_antar_ca bhUtAnAm a.caram caram eva ca |
>
> sUkSmatvAt tat a.vijJeyam dUrastham ca_antike ca tat ||7|14|11||
>
> .
>
> bahi:_anta:_ca bhUtAnAm
>
> acaram caram eva ca |
>
> sUkSmatvAt_tat_a.vijJeyam
>
>
> *. *
>
> *. *
> … everywhere the solidity of all—
>
> and everywhere the measurements of space,
>
> everywhere the measure of creation.
>
> And everywhere the measure of this entire world.
>
> सर्वत्र सर्व.गुरुकम् … everywhere the solidity of all सर्वत्रैव नभो.मयम्
> and everywhere the measure of space सर्वत्र संसृति.मयम् everywhere the
> measure of creation सर्वत्रैव जगन्.मयम् and everywhere the measure of the
> world.
>
> *sv.13 That_brahman_is of the nature of this creation and world, yet the
> emancipated self, the primordial consciousness.
>
> *vlm.13. He is the pith and gravity of all objects, and he is the one
> vacuum every where; he is the wide world and the great cosmos, that is
> common to all.
>
>
>
> सर्वत्र_एव च भोक्ष.आत्म सर्वत्र_एव_अद्य.चिन्मयम् ।
>
> sarvatra_eva ca bhokSa.Atma sarvatra_eva_adya.cinmayam |
>
> सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व.वर्जितम् ॥७।१४।१४॥
>
> sarvatra sarva.artha.mayam sarvata: sarva.varjitam ||7|14|14||
>
> .
>
> sarvatra_eva ca bhokSAtma
>
> sarvatra sarvArtha.mayam
>
> sarvata: sarva.varjitam
>
> sarvatraiva adya.cinmayam
>
> sarvatraiva Adyacinmayam
>
> *sv.14 Though he is the all, he is yet devoid of all these things.
>
> *vlm.14. He is the liberated soul of all, and the primary intellect in
> every place; he is every object everywhere, and beside all things in all
> places.
>
> .vwv.14/7.14.14,7.52.36. It is full of all things everywhere. It is
> destitute of everything all round. It is the All and also of the nature of
> all. It is the state free from all objects.
>
>
>
> घटे पटे वटे कुड्ये शकटे वानरे तथा ।
>
> ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
>
> धाम्नि व्योम्नि तरौ_अद्रौ_अनिले सलिले_अनले ॥७।१४।१५॥
>
> dhAmni vyomni tarau_adrau_anile salile_anale ||7|14|15||
>
> .
>
> ghaTe paTe vaTe kuDye
>
> zakaTe vAnare tathA |
>
> dhAmni vyomni tarau_adrau
>
>
> *. *
> घटे पटे . In the cloth, in the pot, – of the metaphors =
>
> वटे कुड्ये . in the banyan tree, in the wall, =
>
> शकटे वानरे . in a wagon, in in an ape, =
>
> तथा धाम्नि व्योम्नि . likewise in a place, in the spacious sky, =
>
> तरौ_अद्रौ . in a tree, on a mountain, =
>
> अनिले सलिले_अनले . in wind, in water, in fire,... .15.
>
> *sv.15 He (Indra) saw_brahman_in the pot, cloth, tree, monkey, man, sky,
> mountain, water, fire and air, manifesting differently and functioning
> variously.
>
> *vlm.15. He is in all pots and huts, in all trees and their coatings; he
> moves the carts and carriages, and enlivens alike all men and other animals
> likewise.
>
>
>
> नानाचार.विचाराणि विविधा.वृत्तिमन्ति च ।
>
> nAnAcAra.vicArANi vividhA.vRttimanti ca |
>
> paramANu.aMza.mAtre_api trijaganti dadarza sa: ||7|14|16||
>
> .
>
> paramANv.aMza.mAtre_api trijaganti dadarza sa:
>
> .
>
> *vlm.16. He is in all the various customs and manners of men, and in all
> the many modes of their thinking; he resides equally in the parts of an
> atom, as also in the stupendous frame of the triple world.
>
> *sv.16.17 He realised that that is the reality in this world.appearance.
>
>
>
> मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
>
> marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
>
> trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
>
> .
>
> marIcasya_antare taikSNyam zUnyatvam iva cAmbare trijagat_sati_asati ca
> vidyate cinmaya.Atmani
>
> .
>
> marIcasya_antare taikSNyam
>
> trijagat_sati_asati ca
>
> vidyate cinmaya.Atmani
>
> .
>
> *sv.16.17 He realised that that is the reality in this world.appearance.
>
> *vlm.17. He resides as pungency in the heart of pepper, as vacuity in the
> sky; and in his intellectual soul the three worlds, whether they are real
> entities or mere unrealities.
>
>
>
> iti_evam bhAvayan mukta.bhAvayA zuddha.saMvidA |
>
> शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
>
> zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
>
> .
>
>
> mukta.bhAvayA *with a sense of being Free *
>
> zuddha.saMvidA *with clear Awareness + *
> zakra: krameNa tenaiva tathaiva dhyAnavAn abhUt
>
> .
>
> *sv.18 Thus contemplating_brahman_with his own pure and purified
> consciousness, this Indra became immersed in meditation.
>
> *vlm.18. Indra beheld the lord in this manner, and then being liberated
> from his animal state by the help of his pure understanding; he remained
> all along in the same state of his meditation as before.
>
>
>
> ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
>
> dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
>
> ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
>
> dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
>
> .
>
> dhyAnena sarvam ekatra pazyan ciram udAra.dhI: dadarza_imam asau sargam
> asmadIyam mahAmati:
>
> .
>
> dhyAnena
>
> sarvam ekatra pazyan
>
> dadarza_imam
>
> asau sargam asmadIyam
>
> mahAmati:
>
> .
>
> *sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra,
> he ruled the universe. Just as this Indra ruled the whole universe while
> remaining within the subatomic particle, even so there have been countless
> Indras and universes. As long as one experiences the perceived object as
> something real and substantial, this world.appearance continues to flow.
>
> *vlm.19. The magnanimous god sees in his revery, all things united in his
> meditative mind; and beheld this creation in the same light as it appears
> to us (as a real entity).
>
>
>
> tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
>
> चकार जगताम् राज्यम् वृत्तान्त.शत.शोभितम् ॥७।१४।२०॥
>
> cakAra jagatAm rAjyam vRttAnta.zata.zobhitam ||7|14|20||
>
> .
>
>
> zakrAnte zakratAm gata: *. + *
> cakAra jagatAm rAjyam
>
> vRttAnta.zata.zobhitam
>
> .
>
> *vlm.20. He then wandered in his mind all over this creation, and
> believing himself as the lord of all he saw in it, became the very god
> Indra; and reigned over the three worlds and their manifold pageantries.
>
> *sv.19.25 .... As long as one experiences the perceived object as
> something real and substantial, this world.appearance continues to flow.
>
>
>
> vidyAdhara.kula.adhIza iti_adya_eva sa devarAT |
>
> तस्य_इन्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
>
> tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
>
> .
>
> vidyAdhara.kula=adhIza
>
> ity adya eva sa devarAT
>
> tasya indrasya kula.utpanna iti viddhi yathAsthitam xx
>
> *sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra,
> he ruled the universe. Just as this Indra ruled the whole universe while
> remaining within the subatomic particle, even so there have been countless
> Indras and universes. As long as one experiences the perceived object as
> something real and substantial, this world.appearance continues to flow.
>
> *vlm.21. Know, O chief of the race of vidyádharas, that the same Indra who
> was descended of the family of Indras, has been still holding his reign as
> the lord of gods to this day.
>
>
>
> tata: hRdaya.bIja.stha=prAk.mukhya.abhyAsa.yogata: |
>
> बिस.बाल.निवास.आदि.वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
>
> bisa.bAla.nivAsa.Adi.vRttAntam anubhUtavAn ||7|14|22||
>
> .
>
> tata:
>
>
> *thru *hRdaya.bIja.stha=prAG.mukhya.a*bhyAsa.yoga + *
> bisabAla.nivAsa.Adi.vRttAntam
>
> anubhUtavAn
>
> .
>
> *vlm.22. He then perceived in his mind, by virtue of his former habit of
> thinking, the seed of his remembrance sprouting forth with the lotus stalk,
> wherein he thought to have lain before.
>
> *sv.19.25 ... As long as one experiences the perceived object as something
> real and substantial, this world.appearance continues to flow.
>
>
>
>
> yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
>
> बिस.बाल.आस्प*daz **च*_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
> bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
>
> .
>
> yathA_eSa zakra: kathita: trasareNu.udara.Aspada: bisabAla.Aspada:_ca_etat
>
> kula.ja: kAntimAnatha
>
> .
>
> yathA_eSa zakra: kathita:
>
> trasareNu.udara.Aspada:
>
> bisabAla.Aspada:_ca_etat
>
> .
>
> *vlm.23. As I have related to you of the reign of the former Indra, in the
> bosom of an atom in the sunbeam; and of the residence of his last
> generation—the latter Indra, in the hollow fibre of the lotus stalk.
>
> *sv.19.25 ... Just as this Indra ruled the whole universe while remaining
> within the subatomic particle, even so there have been countless Indras and
> universes....
>
>
>
> tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe |
>
> तादृश.व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
>
> tAdRza.vyavahArANi samatItAni santi ca ||7|14|24||
>
> .
>
> tathA zata.sahasrANi tatra_ita:_ca_anyata:_ca khe tAdRza.vyavahArANi
> samatItAni santi ca
>
> .
>
> tathA zata.sahasrANi
>
> tatra_ita:_ca_anyata:_ca khe
>
> tAdRza.vyavahArANi
>
> samatItAni santi ca
>
> .
>
> *vlm.24. So have thousands of other Indras gone by, and are going on still
> in their fancied realm in the empty sky, in the same manner and mode as
> observed by their predecessors.
>
> *sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra,
> he ruled the universe. Just as this Indra ruled the whole universe while
> remaining within the subatomic particle, even so there have been countless
> Indras and universes. As long as one experiences the perceived object as
> something real and substantial, this world.appearance continues to flow.
>
>
>
>
> vahati_iyam a.vicchinnA cirAya_evam taraGgiNI |
>
> ताव*त्**_**दृ*श्य.सरित्.प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
> tAvat dRzya.sarit.prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
>
> .
>
>
> rUDhArUDhe ca tat.pade
>
> .
>
> vahati_iyam
>
> tAvat
>
> dRzya.sarit.prauDhA
>
> rUDhArUDhe ca
>
> tat.pade
>
> .
>
> VA . is construct here this?
> till that/Brahman state appears and disappers, so long the mighty
> stream of visibles continues to flow.
>
> *sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra,
> he ruled the universe. Just as this Indra ruled the whole universe while
> remaining within the subatomic particle, even so there have been countless
> Indras and universes. As long as one experiences the perceived object as
> something real and substantial, this world.appearance continues to flow.
>
> *vlm.25. So runs the course of nature in ceaseless succession, like the
> current of a river running onward to the sea; and so do men whether
> acquainted or not with the divine knowledge, flow on as streams to the
> abyss of eternity: (which is tatpada or state of the Deity).
>
>
>
> इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
>
> iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
>
> सत्य.अवलोक.मात्र.अति.विलय_एक.विलासिनी ॥७।१४।२६॥
>
> satya.avaloka.mAtra.ati.vilaya_eka.vilAsinI ||7|14|26||
>
> .
>
> ...
>
> eka.vilAsinI
>
> .
>
> iti
>
> mAyA_iyam A.dIrghA prasRtA pratyaya.unmukhI *. + *
> satya.avaloka.mAtra.ati.vilaya ...
>
> eka.vilAsinI
>
> .
>
> *sv.26 This maya (world.appearance) will continue to flow with
> ever.changing appearance until the truth is realised, and only then will
> maya cease to operate.
>
> *vlm.26. Such is lengthening delusion of the world appearing as true; but
> vanishing to nothing at the appearance of the light of truth (which is the
> sight of god in everything).
>
>
>
> yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
>
> यथा_कथम्.चित् सम्पन्न.मात्रा_इव परिदृश्यते ॥७।१४।२७॥
>
> yathA_katham.cit sampanna.mAtrA_iva paridRzyate ||7|14|27||
>
> .
>
>
> .
>
> yata: kuta:cit_mAyA_iyam yatra kva.cana vA
>
> yathA_katham.cit_sampanna.mAtrA_iva
>
> paridRzyate
>
> .
>
> *sv.27 Wherever this maya functions in whatever manner, remember it is
> only because of the existence of the egosense.
>
> *vlm.27. From whatever cause, and in whatever place or time, and in
> whatever manner this delusion is seen to have sprung, it is made to
> disappear by knowledge of the same.
>
>
>
> ahambhAva.camatkAra.mAtrAt vRSTi:_iva_ambudAt |
>
> जायते मिहिका_इव_आशु प्रेक्षा.मात्र.विनाशिनि ॥७।१४।२८॥
>
> jAyate mihikA_iva_Azu prekSA.mAtra.vinAzini ||7|14|28||
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
>
> next Canto:
>
> fm7015 3.fb05 THE vidyAdhara AND "I" .z20
>
>
> https://www.dropbox.com/s/zjgfqab1tofr9sr/fm7015%203.fb05%20THE%20vidyAdhara%20AND%20I%20.z20.docx?dl=0
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Fri, Feb 3, 2017 at 9:52 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> DAILY READINGS 04 February
>>
>>
>>
>> fm5006 2.fb04 The Beginner .z18
>>
>>
>> https://www.dropbox.com/s/n9a8f92oqt6vupo/fm5006%202.fb04%20The%20Beginner%20.z18.docx?dl=0
>>
>> fm7014 3.fb04 indras .z29
>>
>>
>> https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
>>
>> fm1023 1.fb04-05 A Tirade on TIME .z45
>>
>>
>> https://www.dropbox.com/s/v480ybtv6ywyr56/fm1023%201.fb04-05%20A%20Tirade%20on%20TIME%20.z45.docx?dl=0
>>
>>
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>>
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>>
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>>
>>
>>
>> चित् संवित्त्या_उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात् स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
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>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
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Jiva Das
FM7014 INDRA AND BRAHMAN 3.FB04 .z29
https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
fm7014
oॐm
FM.7.14
INDRA AND BRAHMAN
BHUSHUNDA.QUAKE.EARTH said—
तस्य शक्रस्य कुलजः कश्चिदासीत्सुराधिपः । तत्रोत्तमगुणः श्रीमान् पाश्चात्या यस्य सा तनुः ॥७।१४।१॥
tasya zakrasya kulaja: kazcit AsIt sura.adhipa: | tatra uttama.guNa: zrImAn pAzcAtyA yasya sA tanu:
.
tasya zakrasya kulaja: in that zakra's family
kazcid AsIt sura.adhipa: there was a certain sura Brightling overlord
tatra uttama.guNa: there of the highest virtue
zrImAn pAzcAtyA yasya sA tanu:
.
*vlm.1 BhuzuNDa Continued:—There was one prince born of the race of that Indra; who had also become the lord of gods; He was endowed with prosperity and all good qualities, and devoted to divine knowledge.
*sv.1 bhuzuNDa continued: In that family was born one who became the ruler of heaven, but who was determined to put an end to the cycle of birth and death.
अथेन्द्रकुलपुत्रस्य तस्य तत्र बभूव ह । प्रतिभाज्ञानसम्प्राप्तिर्बृहस्पतिगिरोदिता ॥७।१४।२॥
atha indra.kula.putrasya tasya tatra babhUva ha | pratibhA.ajJAna.samprApti: bRhaspati.girA uditA
.
atha.next/so 1*indra.1*.kula.clan/family.1*putra.son/child.sya of Indra.clan.son tasya.his/of.that tatra.there/then 1*babhUva.became ha.was of that there was 1*pratibhA.reflection.1*jJAna.Knowledge/wisdom.1*samprApti.transmission.: illumination.wisdom.transmission udita.upcome/arisen.a Brhaspati.1*gir.God.A
heard from the voice of bRhaspati
.
*sv.2 He gained wisdom from the instructions of the preceptor of the gods (bRhaspati).
*vlm.2. This prince of Indra's race, received his divine knowledge from the oral instruction of Vrihaspati (the preceptor of the gods).
ततः विदित.वेद्यः असौ यथा.प्राप्त.अनुवृत्तिमान् । चकार जगताम् राज्यम् आज्यपाना max धीश्वरः ॥७।१४।३॥
tata: vidita.vedya: asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam AjyapAnAm adhIzvara:
.
tata: vidita.vedya: asau
yathA.prApta.anuvRttimAn |
cakAra jagatAm rAjyam
AjyapAnAm adhIzvara: .
.
Knowing whatever's to.be.known,
pursuing his affairs just.as they happen,
he ruled all the worlds as the Overlord of the gods.
ततो विदित.वेद्यः असौ . And so, knowing what's to.be.known, =
यथा.प्राप्त.अनुवृत्तिमान् . pursuing his business as.it.happens =
चकार जगतां राज्यम् . he made government of the worlds =
आज्यपाना max धीश्वरः . as Overlord of the Ajyapa gods. .3.
*sv.3 He engaged himself in the performance of appropriate actions in situations which arose without his seeking.
*vlm.3. He knowing the knowable one, persisted in the course of knowledge as he was taught and being the sovereign lord of gods, he reigned over all the three worlds.
#Ajyapa. आज्यप mfn. drinking the clarified butter (Ajya) VS. S3Br. .# AjyapA: . m. pl. . a class of Manes (who are the sons of Pulastya पुलस्त्य [ Mn. iii , 197 seq.] or of Kardamaf कर्दम [ VP. ] and the ancestors of the vaizya वैश्य order). . The son of Indra in Canto 7.14, tata: vidita.vedya: asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14| y7014.003
AB. AjyapAnAm devAnAm ||7|14|
युयुधे दानवैः सार्ध max जयत् सर्व.शात्रवान् ।
शतम् चकार प्रज्ञाना max ज्ञान.उत्तीर्ण.मानसः ॥७।१४।४॥
yuyudhe dAnavai: sArdham ajayat sarva.zAtravAn | zatam cakAra prajJAnAm ajJAna.uttIrNa.mAnasa:
.
yuyudhe dAnavai: sArdham
He went to war with the dAnava.s ajayat sarva.zAtravAn defeating all his enemies zatam cakAra prajJAnAm he made a hundred wisdom.sacrifices
ajJAna.uttIrNa.mAnasa:
as his Mind crossed.over from Ignorance. .4.
*sv.4 Thus he performed religious rites and even fought with the demons.
*vlm.4. He fought against the demigods, and conquered all his foes; he made a hundred sacrifices, and got over the darkness of ignorance by his enlightened mind.
उवास कार्य.वशतः बिस.बाल.अन्तरे चिरम् ।
अन्यान्यपि च वृत्तान्तशतान्यनुबभूव ह ॥७।१४।५॥
uvAsa kArya.vazata: bisa.bAla.antare ciram | anyAni api ca vRttAnta.zatAni anu.babhUva ha
.
uvAsa kArya.vaza.tas
bisabAlAntare ciram
anyAny api ca
vRttAnta.zata.ani anubabhUva ha
and he pursued a thousand different matters.
*sv.5 In his mind there arose a wish: "I should perceive the reality concerning brahman the absolute."
*vlm.5. He remained long in meditation, having his mind fixed in his cerebral artery, resembling the thread of a tubular stalk of the lotus, and continued to reflect on hundreds of many others matters, (i. e. On the imaginary world and its kingdom and conquests together with many other things).
कदाचिदासीत्तस्येच्छा प्रबोधबलशालिनः ।
ब्रह्मतत्त्वमवेक्षेsहम् यथावद्ध्यानवानिति ॥७।१४।६॥
kadAcit AsIt tasya icchA prabodha.bala.zAlina: | brahma.tattvam avekSe aham yathAvat dhyAnavAn iti
.
kadAcid AsIt tasya icchA
whenever, there was an icchA Wish
prabodha.bala.zAlina:
brahma.tattvam avekSe aham
I want to see the brahman Thatness
yathAvad dhyAnavAn
iti . so...
*sv.6 He entered into deep meditation. He was at peace within himself, remaining in seclusion.
*vlm.6. He had once the desire of knowing by the power of his understanding, how he could see the essence of brahmA in his meditation. (or how he could have a sight of the nature of god, manifest before him. Gloss).
सो ऽपश्यत् प्रणिधानेन ततः एकान्त.संस्थितः ।
स=बाह्य.अभ्यन्तरे अशेष.कारण.त्याग.शान्त.धीः ॥७।१४।७॥
sa: apazyat praNidhAna.ina tata: ekAnta.saMsthita: | sa=bAhya.abhyantare azeSa.kAraNa.tyAga.zAnta.dhI:
.
sa: apazyat praNidhAna.ina
tata: ekAnta.saMsthita: |
sa=bAhya.abhyantare
azeSa.kAraNa.tyAga.zAnta.dhI: .
.
सः अपश्यत् He saw प्रणिधानेन by means of pranidhAna – commonly, "Prayer"; but see CGl. for older senses. ततस् Thence एकान्त.संस्थितः set in solitude स.बाह्य.अभ्यन्तरे inside.and.out अशेष.कारण.त्याग.शान्तधीः forsaking residual causes, quiet of mind. .7.
*vlm.7. He sat in his solitary retirement, and saw in this silent meditation of his tranquil mind, the disappearance of the concatenation of causes all about and inside himself.
*sv.7.11 There he saw the supreme self or brahman , omnipotent, all.pervasive all, who is everything, everywhere at all times, to whom all feet and hands belong; t....
#dhA . #nidhA . #pranidhA . #pranidhAna.m . profound religious meditation, abstract contemplation of (comp.), vedAntas.; vehement desire Lalit.; respectful conduct, attention, paid to (tasmin) mbh..
सर्व.शक्ति.परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
sarva.zakti.param brahma sarva.vastu.mayam tatam | sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam
.
sarva.zakti.param brahma
sarva.vastu.mayam tatam |
sarvathA sarvadA sarvam
sarvai: sarvatra sarva.gam .
.
सर्व.शक्ति.परं ब्रह्म ... the supremely powerful brahman सर्व.वस्तु.मयम् ततम् the all.substantial vastness सर्वथा in all ways, everyhow सर्वदा सर्वम् always All सर्वैः सर्वत्र with all everywhere सर्व.गम् all.going. .8.
It's the supremely powerful brahman Immensity.
It is the all.substantial vastness,
it is everyhow the always.All,
with all everywhere, all.going...
.vwv. 1145. The all.powerful Supreme Brahman (or Absolute Reality), which is evg at all times and in every way, is spread full of everything and is omnipresent with everything everywhere.
*vlm.8. He beheld the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places.
*sv.7.11 ... that brahman who is far and near yet unknown because of its extreme subtlety.
*vlm.8. ... the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places. *sv. ... far and near yet unknown because of its extreme subtlety.
सर्वतः पाणि.पादान्तम् सर्वतो ऽक्षि.शिरः मुकम् ।
सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
sarvata: pANi.pAdAntam sarvata: akSi.zira: mukam | sarvata: zrutimat.loke sarvam AvRtya saMsthitam
.
sarvata: pANi.pAdAntam
the hands and feet of everything
sarvato' kSi.ziro.mukam
the eyes and head and face of everything
sarvata: zruti.mat.loke
sarvam AvRtya saMsthitam
.
*AB. zrutimat zrota.indriya.vat
*vwv.14/7.14.9. It has the boundary of its hands and feet on all sides. It has its eyes, heads and mouths everywhere. It has its ears all round. It is established in the world, pervading everything.
*sv.7.11 T...that brahman whose eyes and heads and faces are everything; free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; ....
*vlm.9. His hands stretch to all sides, and his feet reach to the ends of the worlds; his face and eyes are on all sides, and his head pierces the spheres; his ears are set in all places, and he endures by encompassing all things every where.
सर्व.इन्द्रिय.गुणैः मुक्तम् सर्व.इन्द्रिय.गुण.अन्वितम् ।
असक्तम् सर्वभृत् च एव निर्गुणम् गुण.भोक्तृ च ॥७।१४।१०॥
sarva.indriya.guNai: muktam sarva.indriya.guNa.anvitam | asaktam sarvabhRt ca eva nirguNam guNa.bhoktR ca
.
sarva.indriya.guNai: muktam
sarva.indriya.guNa.anvitam |
asaktam sarvabhRt ca eva
nirguNam guNa.bhoktR ca .
.
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृच् च एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
.vwv.10/7.14.10. It is associated with the qualities of all the senses; (yet) it is free from all sense.qualities. It supports all and is also unattached. It is the enjoyer of all qualities, yet is devoid of all qualities.
*sv.7.11 ... free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; simultaneously free from and endowed with all the qualities....
*vlm.10. He is devoid of all the organs of sense, and yet possest of the powers of all senses in himself; he is the support of all, and being destitute of qualities, is the source and receptacle of all quality. (The qualities of finite bodies are of a finite nature, but the infinite are infinite, eternal and immutable).
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृच् च एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
बहि rax न्तर् च भूताना max चरम् चर mex व च ।
bahir antar ca bhUtAnAm a.caram caram eva ca |
सूक्ष्मत्वात् त dax विज्ञेयम् दूरस्थम् च अन्तिके च तत् ॥७।१४।११॥
sUkSmatvAt tat a.vijJeya.m dUrastham ca antike ca tat ||7|14|11||
.
bahi: anta: ca bhUtAnAm
acaram caram eva ca |
sUkSmatvAt tat a.vijJeya.m
dUrastham ca antike ca tat .
.
bahir antaz ca bhUtAnAm
Outside and in the beings
acaram caram eva ca
unmoving and yet moving
sUkSmatvAt tad a.vijJeya.m
dUrastham ca antike ca tat
*sv. ... totally free (unattached) though upholding everything; simultaneously free from and endowed with all the qualities; within and without all creatures (moving and non.moving); that brahman who is far and near yet unknown because of its extreme subtlety.
*vlm.11. Unmoved and unmoving by himself, he is moving in and out of all things, as well as moveth them all both internally and externally (that is to say, He is the moving force of dull matter). He is unknowable owing to his minuteness, and appears to be at a distance, though he is so near us.
सर्वत्र चन्द्र.अर्क.मयम् सर्व traix व धरा.मयम् ।
sarvatra candra.arka.mayam sarvatra eva dharA.mayam |
सर्वत्र पर्वत.मयम् सर्वत्र अब्धि.मयम् तथा ॥७।१४।१२॥
sarvatra parvata.mayam sarvatra abdhi.mayam tathA ||7|14|12||
.
sarvatra candra.arka.mayam
… everywhere measured.into suns
and moons..everywhere measured.as
the Earth ..everywhere in the still
mountains—everywhere as the seas. ... .12.
Measured.out everywhere as sun and moon
sarvatraiva dharA.mayam
everywhere measured as the Earth
sarvatra parvata.mayam
everywhere as the mountains
sarvatra abdhi.mayam tathA
likewise everywhere as the oceans.
*sv.12 He is the sun and the moon and the earth.element everywhere, the reality in the mountain and ocean — the very essence of all.
*vlm.12. He is as the one sun and moon in the whole universe, and the same land in all the earth; He is the one universal ocean on the globe, and one Meru Mountain (of the sun's path) all about.
सर्वत्र सर्व.गुरुकम् सर्व traix व नभो.मयम् ।
sarvatra sarva.gurukam sarvatra eva nabho.mayam |
सर्वत्र संसृति.मयम् सर्व traix व जगन्.मयम् ॥७।१४।१३॥
sarvatra saMsRti.mayam sarvatra eva jagan.mayam ||7|14|13||
.
sarvatra sarva.gurukam
sarvatra eva nabho.mayam |
sarvatra saMsRti.mayam
sarvatra eva jagan.mayam .
.
… everywhere the solidity of all—
and everywhere the measurements of space,
everywhere the measure of creation.
And everywhere the measure of this entire world.
सर्वत्र सर्व.गुरुकम् … everywhere the solidity of all सर्वत्रैव नभो.मयम् and everywhere the measure of space सर्वत्र संसृति.मयम् everywhere the measure of creation सर्वत्रैव जगन्.मयम् and everywhere the measure of the world.
*sv.13 That brahman is of the nature of this creation and world, yet the emancipated self, the primordial consciousness.
*vlm.13. He is the pith and gravity of all objects, and he is the one vacuum every where; he is the wide world and the great cosmos, that is common to all.
सर्व traix व च भोक्ष.आत्म सर्व traix व अद्य.चिन्मयम् ।
sarvatra eva ca bhokSa.Atma sarvatra eva adya.cinmayam |
सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व.वर्जितम् ॥७।१४।१४॥
sarvatra sarva.artha.mayam sarvata: sarva.varjitam ||7|14|14||
.
sarvatra eva ca bhokSAtma
sarvatra evAdyacinmayam . +
sarvatra sarvArtha.mayam
sarvata: sarva.varjitam
sarvatraiva adya.cinmayam
sarvatraiva Adyacinmayam
*sv.14 Though he is the all, he is yet devoid of all these things.
*vlm.14. He is the liberated soul of all, and the primary intellect in every place; he is every object everywhere, and beside all things in all places.
.vwv.14/7.14.14,7.52.36. It is full of all things everywhere. It is destitute of everything all round. It is the All and also of the nature of all. It is the state free from all objects.
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
धाम्नि व्योम्नि तरौ अद्रौ अनिले सलिले अनले ॥७।१४।१५॥
dhAmni vyomni tarau adrau anile salile anale ||7|14|15||
.
ghaTe paTe vaTe kuDye
zakaTe vAnare tathA |
dhAmni vyomni tarau adrau
anile salile anale .
.
घटे पटे . In the cloth, in the pot, – of the metaphors =
वटे कुड्ये . in the banyan tree, in the wall, =
शकटे वानरे . in a wagon, in in an ape, =
तथा धाम्नि व्योम्नि . likewise in a place, in the spacious sky, =
तरौ अद्रौ . in a tree, on a mountain, =
अनिले सलिले अनले . in wind, in water, in fire,... .15.
*sv.15 He (Indra) saw brahman in the pot, cloth, tree, monkey, man, sky, mountain, water, fire and air, manifesting differently and functioning variously.
*vlm.15. He is in all pots and huts, in all trees and their coatings; he moves the carts and carriages, and enlivens alike all men and other animals likewise.
नानाचार.विचाराणि विविधा.वृत्तिमन्ति च ।
nAnAcAra.vicArANi vividhA.vRttimanti ca |
परमाणु.अंश.मात्रे 'पि त्रिजगन्ति ददर्श सः ॥७।१४।१६॥
paramANu.aMza.mAtre api trijaganti dadarza sa: ||7|14|16||
.
nAnAcAra.vicArANi vividhAvRttimanti ca . +
paramANv.aMza.mAtre api trijaganti dadarza sa:
.
*vlm.16. He is in all the various customs and manners of men, and in all the many modes of their thinking; he resides equally in the parts of an atom, as also in the stupendous frame of the triple world.
*sv.16.17 He realised that that is the reality in this world.appearance.
मरीचस्य अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च अम्बरे ।
marIcasya antare taikSNyam zUnyatvam iva ca ambare |
त्रिजगत् सty असति च विद्यते चिन्मय.आत्मनि ॥७।१४।१७॥
trijagat sati asati ca vidyate cinmaya.Atmani ||7|14|17||
.
marIcasya antare taikSNyam zUnyatvam iva cAmbare trijagat sati asati ca vidyate cinmaya.Atmani
.
marIcasya antare taikSNyam
zUnyatvam iva cAmbare . +
trijagat sati asati ca
vidyate cinmaya.Atmani
.
*sv.16.17 He realised that that is the reality in this world.appearance.
*vlm.17. He resides as pungency in the heart of pepper, as vacuity in the sky; and in his intellectual soul the three worlds, whether they are real entities or mere unrealities.
इत्य् एवम् भावयन् मुक्त.भावया शुद्ध.संविदा ।
iti evam bhAvayan mukta.bhAvayA zuddha.saMvidA |
शक्रः क्रमेण तेन एव तथ एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena eva tatha eva dhyAnavAn abhUt ||7|14|18||
.
ity evam bhAvayan just so feeling
mukta.bhAvayA with a sense of being Free
zuddha.saMvidA with clear Awareness +
zakra: krameNa tenaiva tathaiva dhyAnavAn abhUt
.
*sv.18 Thus contemplating brahman with his own pure and purified consciousness, this Indra became immersed in meditation.
*vlm.18. Indra beheld the lord in this manner, and then being liberated from his animal state by the help of his pure understanding; he remained all along in the same state of his meditation as before.
ध्यानेन सर्व mex कत्र पश्यन् चिरम् उदार.धीः ।
dhyAna.ina sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श इम max सौ सर्ग max स्मदीयम् महामतिः ॥७।१४।१९॥
dadarza imam asau sargam asmadIyam mahAmati: ||7|14|19||
.
dhyAna.ina sarvam ekatra pazyan ciram udAra.dhI: dadarza imam asau sargam asmadIyam mahAmati:
.
dhyAna.ina
sarvam ekatra pazyan
ciram udAra.dhI: . +
dadarza imam
asau sargam asmadIyam
mahAmati:
.
*sv.19.25 Realising that brahman was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.19. The magnanimous god sees in his revery, all things united in his meditative mind; and beheld this creation in the same light as it appears to us (as a real entity).
ततो ऽस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata: asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त.शत.शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta.zata.zobhitam ||7|14|20||
.
tata: and then asmin vicaran sarge wandering this creation
zakrAnte zakratAm gata: . +
cakAra jagatAm rAjyam
vRttAnta.zata.zobhitam
.
*vlm.20. He then wandered in his mind all over this creation, and believing himself as the lord of all he saw in it, became the very god Indra; and reigned over the three worlds and their manifold pageantries.
*sv.19.25 .... As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
विद्याधर.कुल.अधीश इ tyax द्य एव स देवराट् ।
vidyAdhara.kula.adhIza iti adya eva sa devarAT |
त SYEX न्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
.
vidyAdhara.kula=adhIza
o overlord of the vidyAdhara clan
ity adya eva sa devarAT
even now he is Lord of the Gods
tasya indrasya kula.utpanna iti viddhi yathAsthitam
*sv.19.25 Realising that brahman was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.21. Know, O chief of the race of vidyádharas, that the same Indra who was descended of the family of Indras, has been still holding his reign as the lord of gods to this day.
ततः हृदय.बीज.स्थ=प्राG.मुख्य.अभ्यास.योगतः ।
tata: hRdaya.bIja.stha=prAk.mukhya.abhyAsa.yogata: |
बिस.बाल.निवास.आदि.वृत्तान्त max नुभूतवान् ॥७।१४।२२॥
bisa.bAla.nivAsa.Adi.vRttAntam anubhUtavAn ||7|14|22||
.
tata:
hRdaya.bIja.stha=prAG.mukhya.abhyAsa.yogata: .
thru hRdaya.bIja.stha=prAG.mukhya.abhyAsa.yoga +
bisabAla.nivAsa.Adi.vRttAntam
anubhUtavAn
.
*vlm.22. He then perceived in his mind, by virtue of his former habit of thinking, the seed of his remembrance sprouting forth with the lotus stalk, wherein he thought to have lain before.
*sv.19.25 ... As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
य thaix षः शक्रः कथितः त्रसरेणु.उदर.आस्पदः ।
yathA eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्पdaz च एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada: ca etat kula.ja: kAntimAnatha ||7|14|23||
.
yathA eSa zakra: kathita: trasareNu.udara.Aspada: bisabAla.Aspada: ca etat
kula.ja: kAntimAnatha
.
yathA eSa zakra: kathita:
trasareNu.udara.Aspada:
bisabAla.Aspada: ca etat
kula.ja: kAntimAnatha . +
.
*vlm.23. As I have related to you of the reign of the former Indra, in the bosom of an atom in the sunbeam; and of the residence of his last generation—the latter Indra, in the hollow fibre of the lotus stalk.
*sv.19.25 ... Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes....
तथा शत.सहस्राणि तत्र इtaz च अन्यtaz च खे ।
tathA zata.sahasrANi tatra ita: ca anyata: ca khe |
तादृश.व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza.vyavahArANi samatIta.ani santi ca ||7|14|24||
.
tathA zata.sahasrANi tatra ita: ca anyata: ca khe tAdRza.vyavahArANi samatIta.ani santi ca
.
tathA zata.sahasrANi
tatra ita: ca anyata: ca khe
tAdRza.vyavahArANi
samatIta.ani santi ca
.
*vlm.24. So have thousands of other Indras gone by, and are going on still in their fancied realm in the empty sky, in the same manner and mode as observed by their predecessors.
*sv.19.25 Realising that brahman was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
वहति इय max विच्छिन्ना चिराय एवम् तरङ्गिणी ।
vahati iyam a.vicchinnA cirAya evam taraGgiNI |
तावत् दृश्य.सरित्.प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
tAvat dRzya.sarit.prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
.
vahati iyam a.vicchinnA cirAya evam taraGgiNI . + tAvat dRzya.sarit.prauDhA
rUDhArUDhe ca tat.pade
.
vahati iyam
a.vicchinnA cirAya evam taraGgiNI . +
tAvat
dRzya.sarit.prauDhA
rUDhArUDhe ca
tat.pade
.
VA . is
construct here this?
till that/Brahman state appears and disappers,
so long the mighty
stream of visibles continues to flow.
*sv.19.25 Realising that brahman was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.25. So runs the course of nature in ceaseless succession, like the current of a river running onward to the sea; and so do men whether acquainted or not with the divine knowledge, flow on as streams to the abyss of eternity: (which is tatpada or state of the Deity).
इति माया इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक.मात्र.अति.विलय एक.विलासिनी ॥७।१४।२६॥
satya.avaloka.mAtra.ati.vilaya eka.vilAsinI ||7|14|26||
.
iti mAyA iyam A.dIrghA prasRtA pratyaya.unmukhI . + satya.avaloka.mAtra.ati.vilaya ...
eka.vilAsinI
.
iti
mAyA iyam A.dIrghA prasRtA pratyaya.unmukhI . +
satya.avaloka.mAtra.ati.vilaya ...
eka.vilAsinI
.
*sv.26 This maya (world.appearance) will continue to flow with ever.changing appearance until the truth is realised, and only then will maya cease to operate.
*vlm.26. Such is lengthening delusion of the world appearing as true; but vanishing to nothing at the appearance of the light of truth (which is the sight of god in everything).
यतः कुतश्चित् माया इयम् यत्र क्वचन वा अनघ ।
yata: kutazcit mAyA iyam yatra kvacana vA anagha |
यथा कथम्.चित् सम्पन्न.मात्रा इव परिदृश्यते ॥७।१४।२७॥
yathA katham.cit sampanna.mAtrA iva paridRzyate ||7|14|27||
.
yata: kuta:cit mAyA iyam yatra kva.cana vA anagha . + yathA katham.cit sampanna.mAtrA iva paridRzyate
.
yata: kuta:cit mAyA iyam yatra kva.cana vA
anagha . +
yathA katham.cit sampanna.mAtrA iva
paridRzyate
.
*sv.27 Wherever this maya functions in whatever manner, remember it is only because of the existence of the egosense.
*vlm.27. From whatever cause, and in whatever place or time, and in whatever manner this delusion is seen to have sprung, it is made to disappear by knowledge of the same.
अहम्भाव.चमत्कार.मात्रात् वृSTir इव अम्बुदात् ।
ahambhAva.camatkAra.mAtrAt vRSTi: iva ambudAt |
जायते मिहिका इव आशु प्रेक्षा.मात्र.विनाशिनि ॥७।१४।२८॥
jAyate mihikA iva Azu prekSA.mAtra.vinAzini ||7|14|28||
.
aham.bhAva.camatkAra.mAtrAt vRSTi: iva ambudAt + jAyate mihikA iva Azu
prekSA.mAtra.vinAzini
.
aham.bhAva.camatkAra.mAtra
vRSTi: iva ambuda
jAyat
mihikA iva Azu
prekSA.mAtra.vinAzini
.
*sv.28 Immediately the truth concerning the egosense is investigated and understood, this maya vanishes.
*vlm.28. It is egoism alone, which produces the wonderful appearance of delusion; as the cloud in the sky causes the rain; it spreads itself as a mist, but disappears immediately at the sight of light.
येन आयत.अभिमत.दर्शन.द्रष्टृ.दृश्य=
ya.ina Ayata.abhimata.darzana.draSTR.dRzya=
मुक्त.स्व.भाव max वभासनम् आत्म.तत्त्वम् ।
mukta.sva.bhAvam avabhAsanam Atma.tattvam |
सर्व.अर्थ.शून्य max त एव च शून्य.रूपम्
sarva.artha.zUnyam ata* eva ca zUnya.rUpam
एकम् ख.मात्रम् इव मात्र.विकल्प mex व ॥७।१४।२९॥
ekam kha.mAtram iva mAtra.vikalpam eva ||7|14|29||
.
ya.ina Ayata.abhimata-darzana-draSTR-dRzya-mukta-svabhAvam ava-bhAsanam
Atma-tattvam sarva.artha-zUnyamata? eva ca zUnya-rUpam ekam kha-mAtram iva
mAtra-vikalpam eva
.
ya.ina
Ayata.abhimata-darzana-draSTR-dRzya-mukta-svabhAvam
ava-bhAsanam
Atma-tattvam
sarva.artha-zUnyamata? eva ca
zUnya-rUpam
ekam kha-mAtram iva
mAtra-vikalpam eva
.
*sv.29 For the reality or the infinite consciousness is totally free from the subject-object division, from the least trace of gross substantiality; it is pure void, with the infinite, unconditioned consciousness alone as its reality.
*vlm.29. He who has got rid of his belief of the looking and sight of the world, (i. e. Of both the subjective and objective, as well as of his action and passion); and has attained the knowledge of self-reflecting soul; and who has placed his belief in one vacuous form of empty air; which is devoid of all properties and beyond all categories, is freed from all option and settled in the only One.
oॐm
fm7015
परमाणु.अंश-मात्रे 'पि त्रिजगन्ति ददर्श सः ॥७।१४।१६॥
paramANu.aMza-mAtre_api trijaganti dadarza sa: ||7|14|16||
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
त्रिजगत्सty असति च विद्यते चिन्मय.आत्मनि ॥७।१४।१७॥
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
इty एवम् भावयन् मुक्त-भावया शुद्ध-संविदा ।
iti_evam bhAvayan mukta-bhAvayA zuddha-saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
ततः_अस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त-शत-शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta-zata-zobhitam ||7|14|20||
विद्याधर-कुल.अधीश इty अद्य_एव स देवराट् ।
vidyAdhara-kula.adhIza iti_adya_eva sa devarAT |
तस्य_इन्द्रस्य कुल.उत्पन्न इति विद्धि यथास्थितम् ॥७।१४।२१॥
tasya_indrasya kula.utpanna* iti viddhi yathAsthitam ||7|14|21||
ततः_हृदय.बीज-स्थ=प्राG.मुख्य.अभ्यास-योगतः ।
tata: hRdaya.bIja-stha=prAk.mukhya.abhyAsa-yogata: |
बिस-बाल-निवास.आदि-वृत्तान्तम् अनुभूतवान् ॥७।१४।२२॥
bisa-bAla-nivAsa.Adi-vRttAntam anubhUtavAn ||7|14|22||
यथा_एषः शक्रः कथितः_त्रसरेणु.उदर.आस्पदः ।
yathA_eSa: zakra: kathita: trasareNu.udara.Aspada: |
बिस.बाल.आस्पdaz च_एतत् कुल.जः कान्तिमानथ ॥७।१४।२३॥
bisa.bAla.Aspada:_ca_etat kula.ja: kAntimAnatha ||7|14|23||
तथा शत-सहस्राणि तत्र_इtaz च_अन्यtaz च खे ।
tathA zata-sahasrANi tatra_ita:_ca_anyata:_ca khe |
तादृश-व्यवहाराणि समतीतानि सन्ति च ॥७।१४।२४॥
tAdRza-vyavahArANi samatItAni santi ca ||7|14|24||
वहति_इयम् अ-विच्छिन्ना चिराय_एवम् तरङ्गिणी ।
vahati_iyam a-vicchinnA cirAya_evam taraGgiNI |
तावत्_दृश्य-सरित्-प्रौढा रूढ.अरूढे च तत्.पदे ॥७।१४।२५॥
tAvat dRzya-sarit-prauDhA rUDha.arUDhe ca tat.pade ||7|14|25||
इति माया_इयम् आदीर्घा प्रसृता प्रत्यय.उन्मुखी ।
iti mAyA_iyam AdIrghA prasRtA pratyaya.unmukhI |
सत्य.अवलोक-मात्र.अति.विलय_एक-विलासिनी ॥७।१४।२६॥
satya.avaloka-mAtra.ati.vilaya_eka-vilAsinI ||7|14|26||
यतः कुतश्चित्_माया_इयम् यत्र क्वचन वा_अनघ ।
yata: kutazcit mAyA_iyam yatra kvacana vA_anagha |
यथा_कथम्.चित् सम्पन्न-मात्रा_इव परिदृश्यते ॥७।१४।२७॥
yathA_katham.cit sampanna-mAtrA_iva paridRzyate ||7|14|27||
अहम्भाव-चमत्कार-मात्रात् वृSTir इव_अम्बुदात् ।
ahambhAva-camatkAra-mAtrAt vRSTi:_iva_ambudAt |
जायते मिहिका_इव_आशु प्रेक्षा-मात्र-विनाशिनि ॥७।१४।२८॥
jAyate mihikA_iva_Azu prekSA-mAtra-vinAzini ||7|14|28||
येन_आयत.अभिमत-दर्शन-द्रष्टृ-दृश्य=
yena_Ayata.abhimata-darzana-draSTR-dRzya=
मुक्त-स्व.भावम् अवभासनम् आत्म.तत्त्वम् ।
mukta-sva.bhAvam avabhAsanam Atma.tattvam |
सर्व.अर्थ-शून्यम् अत एव च शून्य-रूपम्
sarva.artha-zUnyam ata* eva ca zUnya-rUpam
एकम् ख.मात्रम् इव मात्र-विकल्पम् एव ॥७।१४।२९॥
ekam kha.mAtram iva mAtra-vikalpam eva ||7|14|29||
||
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
FM7014 INDRA AND BRAHMAN 3.FB04 .z29
https://www.dropbox.com/s/uvgr60cab125gni/fm7014%203.fb04%20indras%20.z29.docx?dl=0
FM.7.1-FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0
oॐm
FM.7.14
INDRA AND BRAHMAN
BHUSHUNDA.QUAKE.EARTH said—
तस्य शक्रस्य कुलजः कश्चिदासीत् सुराधिपः ।
tasya zakrasya kulaja: kazcit AsIt sura.adhipa: |
तत्रोत्तमगुणः श्रीमान् पाश्चात्या यस्य सा तनुः ॥७।१४।१॥
tatra_uttama.guNa: zrImAn pAzcAtyA yasya sA tanu: ||7|14|1||
.
tasya zakrasya kulaja: in that zakra's family
kazcid AsIt sura.adhipa: there was a certain sura Brightling overlord
tatra uttama.guNa: there of the highest virtue
zrImAn pAzcAtyA yasya sA tanu:
.
1*tasya.his/of.that Shakra.sya kulaja*: kazcit.someone/something 1*AsIt.was 1*sura.deity/God.1*adhipa.Overlord: 1.*tatra.there/then 1*uttama.utmost/highest/supreme.1*guNa.quality/virtue: 1*zrImAn.prosperous/good pAzcAtI*.A yasya.whose/of/which 1*sA.she/it 1*tanu.body:
.
1*adhipa.Overlord:
1*AsIt.was
1*guNa.quality/virtue:
1*kazcit.someone/something
1*sA.she/it
1*sura.deity/God
1*tanu.body:
1*tasya.his/of.that
1*uttama.utmost/highest/supreme.
1*yasya.whose/of/which
1*zrImAn.prosperous/good
1.*tatra.there/then
kulaja*
pAzcAtI*.A
.
*vlm.1 BhuzuNDa Continued:—There was one prince born of the race of that Indra; who had also become the lord of gods; He was endowed with prosperity and all good qualities, and devoted to divine knowledge.
*sv.1 bhuzuNDa continued: In that family was born one who became the ruler of heaven, but who was determined to put an end to the cycle of birth and death.
अथेन्द्रकुलपुत्रस्य तस्य तत्र बभूव ह ।
atha_indra.kula.putrasya tasya tatra babhUva ha |
प्रतिभाज्ञानसम्प्राप्तिर्बृहस्पतिगिरोदिता ॥७।१४।२॥
pratibhA.ajJAna.samprApti: bRhaspati.girA_uditA ||7|14|2||
.
atha
so
indra.kula.putrasya of Indra.clan.son tasya tatra babhUva ha of that there was pratibhA.jJAna.samprApti: illumination.wisdom.transmission
uditA bRhaspati.girA
heard from the voice of bRhaspati.
*sv.2 He gained wisdom from the instructions of the preceptor of the gods (bRhaspati).
*vlm.2. This prince of Indra's race, received his divine knowledge from the oral instruction of Vrihaspati (the preceptor of the gods).
ततः_विदित.वेद्यः_असौ यथा.प्राप्त.अनुवृत्तिमान् ।
tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn |
चकार जगताम् राज्यम् आज्यपानाम् अधीश्वरः ॥७।१४।३॥
cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14|3||
.
tata:_vidita.vedya:_asau
yathA.prApta.anuvRttimAn |
cakAra jagatAm rAjyam
AjyapAnAm adhIzvara: .
.
Knowing whatever's to.be.known,
pursuing his affairs just.as they happen,
he ruled all the worlds as the Overlord of the gods.
ततो विदित.वेद्यः असौ . And so, knowing what's to.be.known, =
यथा.प्राप्त.अनुवृत्तिमान् . pursuing his business as.it.happens =
चकार जगतां राज्यम् . he made government of the worlds =
आज्यपानाम् अधीश्वरः . as Overlord of the Ajyapa gods. .3.
*sv.3 He engaged himself in the performance of appropriate actions in situations which arose without his seeking.
*vlm.3. He knowing the knowable one, persisted in the course of knowledge as he was taught and being the sovereign lord of gods, he reigned over all the three worlds.
#Ajyapa. आज्यप mfn. drinking the clarified butter (Ajya) VS. S3Br. .# AjyapA: . m. pl. . a class of Manes (who are the sons of Pulastya पुलस्त्य [ Mn. iii , 197 seq.] or of Kardamaf कर्दम [ VP. ] and the ancestors of the vaizya वैश्य order). . The son of Indra in Canto 7.14, tata:_vidita.vedya:_asau yathA.prApta.anuvRttimAn | cakAra jagatAm rAjyam AjyapAnAm adhIzvara: ||7|14| y7014.003
AB. AjyapAnAm devAnAm ||7|14|
युयुधे दानवैः सार्धम् अजयत् सर्व.शात्रवान् ।
yuyudhe dAnavai: sArdham ajayat sarva.zAtravAn |
शतम् चकार प्रज्ञानाम् अज्ञान.उत्तीर्ण.मानसः ॥७।१४।४॥
zatam cakAra prajJAnAm ajJAna.uttIrNa.mAnasa: ||7|14|4||
.
yuyudhe dAnavai: sArdham
He went to war with the dAnava.s ajayat sarva.zAtravAn defeating all his enemies zatam cakAra prajJAnAm he made a hundred wisdom.sacrifices
ajJAna.uttIrNa.mAnasa:
as his Mind crossed.over from Ignorance. .4.
*sv.4 Thus he performed religious rites and even fought with the demons.
*vlm.4. He fought against the demigods, and conquered all his foes; he made a hundred sacrifices, and got over the darkness of ignorance by his enlightened mind.
उवास कार्य.वशतः_बिस.बाल.अन्तरे चिरम् ।
uvAsa kArya.vazata:_bisa.bAla.antare ciram |
अन्यान्य् अपि च वृत्तान्त.शतान्य् अनु.बभूव ह ॥७।१४।५॥
anyAni_api ca vRttAnta.zatAni_anu.babhUva ha ||7|14|5||
.
uvAsa kArya.vaza.tas
bisabAlAntare ciram
anyAny api ca
vRttAnta.zatAni anubabhUva ha
and he pursued a thousand different matters.
*sv.5 In his mind there arose a wish: "I should perceive the reality concerning_brahman_the absolute."
*vlm.5. He remained long in meditation, having his mind fixed in his cerebral artery, resembling the thread of a tubular stalk of the lotus, and continued to reflect on hundreds of many others matters, (i. e. On the imaginary world and its kingdom and conquests together with many other things).
कदाचित्_आसीत् तस्य_इच्छा प्रबोध.बल.शालिनः ।
kadAcit AsIt tasya_icchA prabodha.bala.zAlina: |
ब्रह्म.तत्त्वम् अवेक्षे_अहम् यथावत् ध्यानवान् इति ॥७।१४।६॥
brahma.tattvam avekSe_aham yathAvat dhyAnavAn iti ||7|14|6||
.
kadAcid AsIt tasya icchA
whenever, there was an icchA Wish
prabodha.bala.zAlina:
brahma.tattvam avekSe aham
I want to see the brahman Thatness
yathAvad dhyAnavAn
iti . so...
*sv.6 He entered into deep meditation. He was at peace within himself, remaining in seclusion.
*vlm.6. He had once the desire of knowing by the power of his understanding, how he could see the essence of brahmA in his meditation. (or how he could have a sight of the nature of god, manifest before him. Gloss).
सो ऽपश्यत् प्रणिधानेन ततः_एकान्त.संस्थितः ।
sa:_apazyat praNidhAnena tata:_ekAnta.saMsthita: |
स=बाह्य.अभ्यन्तरे_अशेष.कारण.त्याग.शान्त.धीः ॥७।१४।७॥
sa=bAhya.abhyantare_azeSa.kAraNa.tyAga.zAnta.dhI: ||7|14|7||
.
sa:_apazyat praNidhAnena
tata:_ekAnta.saMsthita: |
sa=bAhya.abhyantare
azeSa.kAraNa.tyAga.zAnta.dhI: .
.
सः अपश्यत् He saw प्रणिधानेन by means of pranidhAna – commonly, "Prayer"; but see CGl. for older senses. ततस् Thence एकान्त.संस्थितः set in solitude स.बाह्य.अभ्यन्तरे inside.and.out अशेष.कारण.त्याग.शान्तधीः forsaking residual causes, quiet of mind. .7.
*vlm.7. He sat in his solitary retirement, and saw in this silent meditation of his tranquil mind, the disappearance of the concatenation of causes all about and inside himself.
*sv.7.11 There he saw the supreme self or_brahman_, omnipotent, all.pervasive all, who is everything, everywhere at all times, to whom all feet and hands belong; t....
#dhA . #nidhA . #pranidhA . #pranidhAna.m . profound religious meditation, abstract contemplation of (comp.), _vedAntas.; vehement desire Lalit.; respectful conduct, attention, paid to (tasmin) _mbh..
सर्व.शक्ति.परम् ब्रह्म सर्व.वस्तु.मयम् ततम् ।
sarva.zakti.param brahma sarva.vastu.mayam tatam |
सर्वथा सर्वदा सर्वम् सर्वैः सर्वत्र सर्व.गम् ॥७।१४।८॥
sarvathA sarvadA sarvam sarvai: sarvatra sarva.gam ||7|14|8||
.
sarva.zakti.param brahma
sarva.vastu.mayam tatam |
sarvathA sarvadA sarvam
sarvai: sarvatra sarva.gam .
.
सर्व.शक्ति.परं ब्रह्म ... the supremely powerful_brahman_सर्व.वस्तु.मयम् ततम् the all.substantial vastness सर्वथा in all ways, everyhow सर्वदा सर्वम् always All सर्वैः सर्वत्र with all everywhere सर्व.गम् all.going. .8.
It's the supremely powerful brahman Immensity.
It is the all.substantial vastness,
it is everyhow the always.All,
with all everywhere, all.going...
.vwv. 1145. The all.powerful Supreme Brahman (or Absolute Reality), which is evg at all times and in every way, is spread full of everything and is omnipresent with everything everywhere.
*vlm.8. He beheld the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places.
*sv.7.11 ... that_brahman_who is far and near yet unknown because of its extreme subtlety.
*vlm.8. ... the omnipotent Brahma, as extended in and about all things; and presenting all times and places and existing as all in all, and pervading all things in all places. *sv. ... far and near yet unknown because of its extreme subtlety.
सर्वतः पाणि.पादान्तम् सर्वतो ऽक्षि.शिरः_मुकम् ।
sarvata: pANi.pAdAntam sarvata:_akSi.zira:_mukam |
सर्वतः श्रुतिमत्.लोके सर्वम् आवृत्य संस्थितम् ॥७।१४।९॥
sarvata: zrutimat.loke sarvam AvRtya saMsthitam ||7|14|9||
.
sarvata: pANi.pAdAntam
the hands and feet of everything
sarvato' kSi.ziro.mukam
the eyes and head and face of everything
sarvata: zruti.mat.loke
sarvam AvRtya saMsthitam
*AB. zrutimat zrota.indriya.vat ||7|14|
.vwv.14/7.14.9. It has the boundary of its hands and feet on all sides. It has its eyes, heads and mouths everywhere. It has its ears all round. It is established in the world, pervading everything.
*sv.7.11 T...that_brahman_whose eyes and heads and faces are everything; free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; ....
*vlm.9. His hands stretch to all sides, and his feet reach to the ends of the worlds; his face and eyes are on all sides, and his head pierces the spheres; his ears are set in all places, and he endures by encompassing all things every where.
सर्व.इन्द्रिय.गुणैः मुक्तम् सर्व.इन्द्रिय.गुण.अन्वितम् ।
sarva.indriya.guNai: muktam sarva.indriya.guNa.anvitam |
असक्तम् सर्वभृत्_च_एव निर्गुणम् गुण.भोक्तृ_च ॥७।१४।१०॥
asaktam sarvabhRt_ca_eva nirguNam guNa.bhoktR_ca ||7|14|10||
.
sarva.indriya.guNai: muktam
sarva.indriya.guNa.anvitam |
asaktam sarvabhRt_ca_eva
nirguNam guNa.bhoktR_ca .
.
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृच् च_एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
.vwv.10/7.14.10. It is associated with the qualities of all the senses; (yet) it is free from all sense.qualities. It supports all and is also unattached. It is the enjoyer of all qualities, yet is devoid of all qualities.
*sv.7.11 ... free from the senses yet the very essence of all the senses; totally free (unattached) though upholding everything; simultaneously free from and endowed with all the qualities....
*vlm.10. He is devoid of all the organs of sense, and yet possest of the powers of all senses in himself; he is the support of all, and being destitute of qualities, is the source and receptacle of all quality. (The qualities of finite bodies are of a finite nature, but the infinite are infinite, eternal and immutable).
सर्व.इन्द्रिय.गुणैः मुक्तम् It is free.from the qualities of all the organs सर्व.इन्द्रिय.गुण.अन्वितम् (yet) endowed,with the qualities of all the organs असक्तम् unconnected सर्व.भृच् च_एव and yet supporting everything निर्गुणम् गुण.भोक्तृ च without qualities yet the enjoyer of qualities.
बहिर्_अन्तर्_च भूतानाम् अचरम् चरम् एव च ।
bahir_antar_ca bhUtAnAm a.caram caram eva ca |
सूक्ष्मत्वात् तद् अविज्ञेयम् दूरस्थम् च_अन्तिके च तत् ॥७।१४।११॥
sUkSmatvAt tat a.vijJeyam dUrastham ca_antike ca tat ||7|14|11||
.
bahi:_anta:_ca bhUtAnAm
acaram caram eva ca |
sUkSmatvAt_tat_a.vijJeyam
dUrastham ca_antike ca tat .
.
sarvatra_eva jagan.mayam .
.
… everywhere the solidity of all—
and everywhere the measurements of space,
everywhere the measure of creation.
And everywhere the measure of this entire world.
सर्वत्र सर्व.गुरुकम् … everywhere the solidity of all सर्वत्रैव नभो.मयम् and everywhere the measure of space सर्वत्र संसृति.मयम् everywhere the measure of creation सर्वत्रैव जगन्.मयम् and everywhere the measure of the world.
*sv.13 That_brahman_is of the nature of this creation and world, yet the emancipated self, the primordial consciousness.
*vlm.13. He is the pith and gravity of all objects, and he is the one vacuum every where; he is the wide world and the great cosmos, that is common to all.
सर्वत्र_एव च भोक्ष.आत्म सर्वत्र_एव_अद्य.चिन्मयम् ।
sarvatra_eva ca bhokSa.Atma sarvatra_eva_adya.cinmayam |
सर्वत्र सर्व.अर्थ.मयम् सर्वतः सर्व.वर्जितम् ॥७।१४।१४॥
sarvatra sarva.artha.mayam sarvata: sarva.varjitam ||7|14|14||
.
sarvatra_eva ca bhokSAtma
sarvatra_evAdyacinmayam . +
sarvatra sarvArtha.mayam
sarvata: sarva.varjitam
sarvatraiva adya.cinmayam
sarvatraiva Adyacinmayam
*sv.14 Though he is the all, he is yet devoid of all these things.
*vlm.14. He is the liberated soul of all, and the primary intellect in every place; he is every object everywhere, and beside all things in all places.
.vwv.14/7.14.14,7.52.36. It is full of all things everywhere. It is destitute of everything all round. It is the All and also of the nature of all. It is the state free from all objects.
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
ghaTe paTe vaTe kuDye zakaTe vAnare tathA |
धाम्नि व्योम्नि तरौ_अद्रौ_अनिले सलिले_अनले ॥७।१४।१५॥
dhAmni vyomni tarau_adrau_anile salile_anale ||7|14|15||
.
ghaTe paTe vaTe kuDye
zakaTe vAnare tathA |
dhAmni vyomni tarau_adrau
anile salile_anale .
.
घटे पटे . In the cloth, in the pot, – of the metaphors =
वटे कुड्ये . in the banyan tree, in the wall, =
शकटे वानरे . in a wagon, in in an ape, =
तथा धाम्नि व्योम्नि . likewise in a place, in the spacious sky, =
तरौ_अद्रौ . in a tree, on a mountain, =
अनिले सलिले_अनले . in wind, in water, in fire,... .15.
*sv.15 He (Indra) saw_brahman_in the pot, cloth, tree, monkey, man, sky, mountain, water, fire and air, manifesting differently and functioning variously.
*vlm.15. He is in all pots and huts, in all trees and their coatings; he moves the carts and carriages, and enlivens alike all men and other animals likewise.
नानाचार.विचाराणि विविधा.वृत्तिमन्ति च ।
nAnAcAra.vicArANi vividhA.vRttimanti ca |
परमाणु.अंश.मात्रे 'पि त्रिजगन्ति ददर्श सः ॥७।१४।१६॥
paramANu.aMza.mAtre_api trijaganti dadarza sa: ||7|14|16||
.
nAnAcAra.vicArANi vividhAvRttimanti ca . +
paramANv.aMza.mAtre_api trijaganti dadarza sa:
.
*vlm.16. He is in all the various customs and manners of men, and in all the many modes of their thinking; he resides equally in the parts of an atom, as also in the stupendous frame of the triple world.
*sv.16.17 He realised that that is the reality in this world.appearance.
मरीचस्य_अन्तरे तैक्ष्ण्यम् शून्यत्वम् इव च_अम्बरे ।
marIcasya_antare taikSNyam zUnyatvam iva ca_ambare |
त्रिजगत् सty असति च विद्यते चिन्मय.आत्मनि ॥७।१४।१७॥
trijagat_sati_asati ca vidyate cinmaya.Atmani ||7|14|17||
.
marIcasya_antare taikSNyam zUnyatvam iva cAmbare trijagat_sati_asati ca vidyate cinmaya.Atmani
.
marIcasya_antare taikSNyam
zUnyatvam iva cAmbare . +
trijagat_sati_asati ca
vidyate cinmaya.Atmani
.
*sv.16.17 He realised that that is the reality in this world.appearance.
*vlm.17. He resides as pungency in the heart of pepper, as vacuity in the sky; and in his intellectual soul the three worlds, whether they are real entities or mere unrealities.
इत्य् एवम् भावयन् मुक्त.भावया शुद्ध.संविदा ।
iti_evam bhAvayan mukta.bhAvayA zuddha.saMvidA |
शक्रः क्रमेण तेन_एव तथ_एव ध्यानवान् अभूत् ॥७।१४।१८॥
zakra: krameNa tena_eva tatha_eva dhyAnavAn abhUt ||7|14|18||
.
ity evam bhAvayan just so feeling
mukta.bhAvayA with a sense of being Free
zuddha.saMvidA with clear Awareness +
zakra: krameNa tenaiva tathaiva dhyAnavAn abhUt
.
*sv.18 Thus contemplating_brahman_with his own pure and purified consciousness, this Indra became immersed in meditation.
*vlm.18. Indra beheld the lord in this manner, and then being liberated from his animal state by the help of his pure understanding; he remained all along in the same state of his meditation as before.
ध्यानेन सर्वम् एकत्र पश्यन् चिरम् उदार.धीः ।
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: |
ददर्श_इमम् असौ सर्गम् अस्मदीयम् महामतिः ॥७।१४।१९॥
dadarza_imam asau sargam asmadIyam mahAmati: ||7|14|19||
.
dhyAnena sarvam ekatra pazyan ciram udAra.dhI: dadarza_imam asau sargam asmadIyam mahAmati:
.
dhyAnena
sarvam ekatra pazyan
ciram udAra.dhI: . +
dadarza_imam
asau sargam asmadIyam
mahAmati:
.
*sv.19.25 Realising that_brahman_was the celestial sovereignty in Indra, he ruled the universe. Just as this Indra ruled the whole universe while remaining within the subatomic particle, even so there have been countless Indras and universes. As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
*vlm.19. The magnanimous god sees in his revery, all things united in his meditative mind; and beheld this creation in the same light as it appears to us (as a real entity).
ततो ऽस्मिन् विचरन् सर्गे शक्रान्ते शक्रताम् गतः ।
tata:_asmin vicaran sarge zakrAnte zakratAm gata: |
चकार जगताम् राज्यम् वृत्तान्त.शत.शोभितम् ॥७।१४।२०॥
cakAra jagatAm rAjyam vRttAnta.zata.zobhitam ||7|14|20||
.
tata: and then asmin_vicaran_sarge wandering this creation
zakrAnte zakratAm gata: . +
cakAra jagatAm rAjyam
vRttAnta.zata.zobhitam
.
*vlm.20. He then wandered in his mind all over this creation, and believing himself as the lord of all he saw in it, became the very god Indra; and reigned over the three worlds and their manifold pageantries.
*sv.19.25 .... As long as one experiences the perceived object as something real and substantial, this world.appearance continues to flow.
विद्याधर.कुल.अधीश इत्य् अद्य_एव स देवराट् ।