fm7034 2.mr03-04 REALIZATION .z48
jivadas
work in progress .v18
latest update: 01.x
fm7034 2.mr03-04 REALIZATION .z48
https://www.dropbox.com/s/uznp4xr2x5b4cbu/fm7034%202.mr03-04%20REALIZATION%20.z48.docx?dl=0
oॐm
vasiShTha said—
01|o/
प्राप्तेषु सुख.दुःखेषु या नश्यति स* नश्यति ।
prApteSu sukha.du:kheSu yA nazyati sa* nazyati |
यो न नश्यत्य्_अनाशो_ऽसाव्_अलम् शास्त्र~उपदेशनैः ॥१॥
yo_ na nazyati_anAza:_asau_alam zAstra-upadezanai: ||7|34|01||
.
prApteSu sukha-du:kheSu - when pleasure and sorrow have been had =
yA nazyati sa nazyati - what's destroyed/forgotten is destroyed/forgotten =
yo na nazyati - one-who isn't destroyed, =
anAza: asau alam - is gets.to.be indestructible =
zAstra-upadezanai: - thru the shAstra.teachings.
*AB. dRSTamRSTirjagat tasyAdarzanAdeva saMkSaya: | iti yatprastutam tasya varNyante'tropayattaya: || "vedana-uttham jagat aham citi zAmyaty avedanAt" iti yad uktam tatropapattIr vivakSur bhagavAn vasiShTha: prathamam nazvarIbhya: sukha-du:khAnubhava-tripuTIbhya: pRthak-kRtyAnazvaram AtmAnam darzayams tad darzanAd eva sarva-zAstropadezAnAm caritArthety Aha –prApteSv iti ||
~sv.1 VASISHTHA continued: That which is annihilated by happiness or unhappiness in life is so annihilated; but that which is not annihilated is not annihilated. This is the essence of the scriptural teachings.
??. Those who perish, perish taking their good or bad karmic rewards; but there are those who don't perish: so it is taught in the Shastras.
~vlm. A man lost in the pleasure or pains that fall to his share in this life is lost forever for the future. But the scriptures pronounce that he who is not lost is imperishable.
02|o/
यस्य च_इच्छा_उदयस्_तस्य सत्यवश्यम् सुख.आदयः ।
yasya ca_icchA~udaya:_tasya satyavazyam sukha.Adaya: |
ते चेत्_सम्यक्_चिकित्स्यन्ते पूर्वम् इच्छा_एव मुच्यताम् ॥२॥
te cet samyak_cikitsyante pUrvam icchA_eva mucyatAm ||02||
.
yasya ca_icchA~udaya:
and one for whom desire is arisen
tasya satya-vazyam / sati_avazyam
x
sukha.Adaya:
for him
te cet samyak_cikitsyante
x
pUrvam icchA_eva mucyatAm
x
yasya ca icchA
And (one) whose desire
udaya: arisen tasya satya- suchness vazyam is subject to, the slave of sukha-Adaya: pleasure &c te cet samyak-cikitsyante practice pure consciousness pUrvam from the beginning icchA eva mucyatAm freed
*AB. yas tv icchAdimAn sa nitya-du:khI nAtmA kimtv icchA-tyAgAdy-upAryArcakisanIya-samsRti-roga-koTAv evêty AzayenAha-yasya ca iti ||
~sv.2 One who has desires undergoes pleasant and unpleasant experiences.
~vlm.2. He who has his desires always rising in his mind, is ever subject to the changes of his fortune; therefore it is proper to give up desire at first, in order to prevent the alternation of pain and pleasure.
2 He who has his desires always rising in his mind is always subject to the changes of fortune. Therefore it is proper to give up desire at first in order to prevent alternating pains and pleasures.
03|o/
अहम् जगद्_इदम् भ्रान्तिर्_न_अस्त्य्_एव परमे पदे ।
aham jagat_idam bhrAnti:_na_asti_eva parame pade |
इदम् शान्तम् अन्.आलम्भम् सर्वम् निर्वाणम् अव्ययम् ॥३॥
idam zAnta-manÂlambham sarvam nirvANam avyayam ||03||
.
aham jagat idam bhrAnti
x
This delusion of me and the world
na_asti eva parame pade
is not at-all in the higher state
idam zAntam
It is peaceful
anAlambham
not to be gotten
sarvam nirvANam avyayam
entirely changeless nirvANa.
AB. yas tv avinAzyAtmA tatrêcchAdy-abhimAni tad abhimantavyam jagat ca na yas tv aninAzyAtmA tatrêcchAdy-abhimAnI tad abhimantavyam jagat ca na sambhAvyam evêty Aha-aham iti ||
~sv.3 If one wishes to get rid of the disease of such experiences, the only thing to do is to get rid of the desires.
~vlm.3. The error that this is I and that the world, does not attach to immortal soul; which is tranquil and unsupported, quite dispassionate and undecaying in itself.
04|o/
अहम् ब्रह्म जगच्_च_इति शब्द-सम्भ्रम-विभ्रमः ।
aham brahma jagat_ca_iti zabda-sambhrama-vibhrama: |
सर्वस्मिञ्_छान्त आकाशे केन नाम_उप.कल्पितः ॥४॥
sarvasmin_zAnta* AkAze kena nAma_upakalpita: ||04||
.
"aham brahma jagat ca"
x
iti zabda-sambhrama-vibhrama:
such a delusive confusion of words :
sarvasmin zAnta AkAze
when everywhere is a quiet space
kena nAma
how exactly is it
upakalpita: - prepared/managed
x
?
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
~vlm.4. That this is I, that is Brahma, and the other is the world, are verbal distinctions that breed error in the mind; by attributing different appellations, to one uniform and invariable void that is ever calm and quiet, (This is the eternal vacuum of vasishtha, beside which there is nothing else in existence).
4 That this is "I", that is brahman_, and the other is the world, are verbal distinctions that breed error in the mind by giving different names to the one, uniform and unchanging emptiness that is ever calm and quiet.
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
05|o/
न_इह_अस्त्य्_अहम् न च जगन्_न च ब्रह्म.आदि-शब्दकाः ।
na_iha_asti_aham na ca jagat_na ca brahma.Adi-zabdakA: |
शान्तस्य_एकस्य सर्व.त्वात्_कर्ता भोक्ता_इह कः कुतः ॥५॥
zAntasya_ekasya sarva.tvAt_kartA bhoktA_iha ka: kuta: ||05||
.
na iha_asti aham
x
na ca jagat
x
na ca brahmAdi-zabdakA:
x
zAntasya ekasya sarvatvAt
x
kartA bhoktA iha ka: kuta:
x
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
~vlm.5. Here there is no ego nor world, nor the fictitious names of Brahma_and others; the all pervading One being quite calm and all in all, there is no active or passive agent at all in this place (or vacuity).
5 Here there is no ego or world, no fictitious names of brahman_ and other. The all pervading One is quite calm and all in all. There is no active or passive agent at all in this place.
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
06|o/
उपदेश्य_अतिशायित्वात् सर्व~अपह्नव* एव च ।
upadezya_atizAyitvAt sarva-apahnava* eva ca |
कृतो_अयम् स च सत्य.आत्मा त* एव_अहम् विशिष्यते ॥६॥
kRta:_ayam sa ca satya.AtmA te* eva_aham viziSyate ||06||
.
upadezya_ati.zAyitvAt
x
sarvApahnava eva ca
x
kRta:_ayam sa ca satyAtmA
x
ta evAham
x
viziSyate
x
#atizaya
#apahnava
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
~vlm.6. The multiplicity of doctrines and the plurality of epithets, which are used to explain the true spirit and inexplicabl One, are null and refutable, and among them the word ego in particur, is altogether false and futile.
6 The multiplicity of doctrines and the plurality of terms used to explain true spirit and the inexplicable One are invalid and refutable. Among them, the word "ego"in particular is altogether false and futile.
~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
07|o/
अग्र.स्थ-सिद्ध-संचारो ज्ञायते न_अपि दारुणः ।
agra.stha-siddha-samcAra:_ jJAyate na_api dAruNa: |
यथा_एक-पार्श्व-संसुप्त-नरः स्वप्न~अभ्र-गर्जितम् ॥७॥
yathA_eka-pArzva-saMsupta-nara: svapna-abhra-garjitam ||07||
.
agra.stha-siddha-samcAra:
someone proceeding one-pointedly
jJAyate na_api dAruNa:
doesn't know any terror
yathA eka-pArzva-samsupta-nara:
like one person sleeping nearby
svapnAbhra-garjitam
a dreamcloud roaring.
~vlm.p. A man absorbed in meditation does not see visible phenomena, just as a thoughtless person has no perception of a ghost standing in his presence, and just as a sleeping man does not perceive the dreams occurring to another sleeping by his side, or hear the loud roar of clouds in the unconscious state of his sound sleep.
~sv.7-8 The only reality is supreme peace.
08|o/
ज्ञप्तौ न_अस्ति यतस्_तेन सिद्ध~आचारो न लक्ष्यते ।
jJaptau na_asti yata:_tena siddha-AcAro_ na lakSyate |
स्वभाव* इति सर्वेण ज्ञप्ति.स्थो ह्य्_अनु.भूयते ॥८॥
svabhAva iti sarveNa jJapti.stho hi_anu.bhUyate ||08||
.
jJaptau na_asti yatas tena
x
siddhAcAro na lakSyate
x
svabhAva iti sarveNa
for
jJapti-stho hy anubhUyate
estabished as appearance, it is experienced.
#jJapti appearance, that which is known; apprehension. >bhaj bhakti / >jJA jJapti
~sv.7-8 The only reality is supreme peace.
~vlm.8. In this manner the courses of the spirits are imperceptible to us, though they be continually moving; all about us; because it is our nature to perceive what you know of, and never know anything, which is without or beyond our knowledge.
09|o/
ज्ञप्तिर्_अप्य्_आत्म.भूता_एव सर्वम् भाति हि तन्.मयम् ।
jJapti:_api_Atma.bhUtA_eva sarvam bhAti hi tan.mayam |
तस्मात्_सा_अहम् जगत्_सर्वम् अ.भिन्नम् परम~आत्मन: ॥९॥
tasmAt sA_aham jagat sarvam a.bhinnam parama-Atmana: ||09||
.
jJapti:_api_Atma.bhUtA_eva
x
sarvam bhAti hi tan.mayam xxx
tasmAt sA_aham jagat sarvam
x
a.bhinnam parama-Atmana:
x.
#jJapti
#Atman -> #AtmabhUta -mfn.- "become another's self", attached to, faithful Mn. vii , 217 R. vii , 83 , 5.
~vlm.9. Knowledge also being as our soul, shows all things like itself (i. e. as we have their ideas or representations of them in our mind); therefore our knowledge of the ego and the world beside, is not separate from the soul and the Supreme soul also.
~sv. Since this is the all, there is no division in it nor a doer nor an experiencer.
10|o/
ज्ञप्तिर्_जगत्तया भाति संकल्प-स्वप्नयोर्_इव ।
jJapti:_jagattayA bhAti saMkalpa-svapnayo:_iva |
अ-नाना~अवयवा_उदेति जलम् ऊर्मितया यथा ॥१०॥
a-nAnA~avayavA~udeti jalam UrmitayA yathA ||10||
.
jJapti:_jagattayA bhAti
x
saMkalpa-svapnayo:_iva
as of conception & dream +
a-nAnA~avayavA~udeti
x
jalam UrmitayA yathA
x.
#jJapti
~sv. Since this is the all, there is no division in it nor a doer nor an experiencer.
~vlm.10. So our knowledge (idea or notion), manifests itself in the form of the world before us; in like manner as our dreams and desires (or imaginations), represent the same as true to us. These various manifestations of the inward soul, are no way different from it, as the waves and bubbles are no other than the water, whence they take their rise.
11|o/
एक~आत्मा_एव_उदये ज्ञप्तेर्_नानाtAम् इव च_आगतः ।
eka-AtmA_eva_udaye jJapte:_nAnAtAm iva ca_Agata: |
अज्ञानात्_स* त्व्_अवस्तुत्वात् प्रेक्षितो न_उपलभ्यते ॥११॥
ajJAnAt sa* tu_avastutvAt prekSito_ na_upalabhyate ||11||
.
tho only one self
udaye jJapta:
in the rise of jnapti.Apprehension
nAnAtam iva ca_Agata: x
ajJAnAt sa tu_avastutvAt_prekSito na_upalabhyate - x.
KG: ajJAnAtsa tvavastu
VLM: ajJAnAtsatvavastu
~sv. For the sake of instruction, definitions are coined.
~vlm.11. Notwithstanding the identity of the soul, and its manifestations of knowledge, notion, idea_and others; they are considered as distinct things by ignorant thinkers, but the learned make no distinction whatever, between the manifestation and its manifesting principle.
~x.11 In spite of the identity of the soul and its manifestations of knowledge, concept, ideas and others, ignorant thinkers consider them to be distinct things. The learned make no distinction whatever between the manifestation and its manifesting principle.
12|o/
यथा स्व~अवयवान्_एव सर्वान्_अवयवी_भवेत् ।
yathA sva-avayavAn_eva sarvAn_avayavI_bhavet |
नित्यान्_अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥१२॥
nityAn_avayavam zAntam brahma_eva_idam tathA jagat ||12||
.
yathA sva-avayavAn_eva
jusr as them self.embodiments
sarvAn
all of them
avayavI_bhavet
x
nityAn_avayavam zAntam
x
brahmaiva idam tathA jagat
x
~sv. For the sake of instruction, definitions are coined.
~vlm.12. As the integral soul becomes a component body, by its assuming to itself all its members and limbs; so the eternally undivided spirit of God, appears to be multiplied in all parts of the world, and various works of creation.
~vlm.12.As the indivisible soul becomes a component body by assuming all its organs and limbs, so the eternally undivided spirit of God appears to be multiplied in all parts of the world and in the various works of creation.
13|o/
भाण्ड-लक्षाणि धत्ते_'न्तश्_चिद्.रूप-कनकेष्टिका ।
bhANDa-lakSANi dhatte_anta:_cit.rUpa-kanaka~iSTikA |
यद्_एव सा चेतयते जगद्.आदि_इव वेत्ति तत् ॥१३॥
yat_eva sA cetayate jagat.Adi_iva vetti tat ||13||
.
bhANDa-lakSANi dhatte_anta: x
cit.rUpa-kanaka~iSTikA |
yat_eva sA cetayate x
jagat.Adi_iva vetti tat ||13||
#iSTaka -f.- a brick in general ; a brick used in building the sacrificial altar VS.mRcch.&c&c. -> #iSTikA -f.- = .iStakA q.v. Lexic.
~sv. For the sake of instruction, definitions are coined.
~vlm.13. So the intellect contains numberless thoughts in itself, as a tray holds a great many golden cups in it; and whenever this intellect is awake, it sees innumerable worlds appearing before it.
13. The intellect contains numberless thoughts in itself, just as a tray holds a great many golden cups. Whenever this intellect is awake, it sees innumerable worlds appearing before it.
~sv. For the sake of instruction, definitions are coined.
14|o/
ब्रह्मैव कचति_इव_इदम् सत्तया_अच्छ-जगत्तया ।
brahma_eva kacati_iva_idam sattayA_accha-jagattayA |
चिद्.रूपत्वाद्_द्रव~आत्मत्वात्_तरङ्ग~आदि.तया_अब्धिवत् ॥१४॥
cit.rUpatvAt_drava-AtmatvAt_taraGga-Adi.tayA_abdhivat ||14||
.
brahma/A_eva kacati_iva
the Immensity alone seems to project
idam
This
sattayA_accha-jagattayA
x +
cit.rUpatvAt_drava-AtmatvAt x
taraGga-Adi.tayA w the state of waves
abdhi.vat
ocean.like.
~sv.14 That is the only truth that the self and the self alone is.
~vlm.14. It is Brahma himself that shines in his brightness, in the form of this fair creation; by being dissolved throughout the whole, in his liquified form of the Intellect, as the sea shows itself in the changing forms of its waves.
15|o/
यद्.यच्_चेतयते_ऽन्तस्_तु जगद्.आदीव पश्यति ।
yat.yat_cetayate_anta:_tu jagat.Adi_iva pazyati |
अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥१५॥
a-rUpam api rUpam svam yat_na cetayate na tat ||15||
.
yad.yat cetayate antas tu
but whatever is conceived within
jagat.Adi_iva pazyati
x +
a-rUpam api
tho without Form
rUpam svam
x
yat na cetayate
what is not conceived
na tat
is not that
.
~vlm.15. Whatever is thought of in the mind, the same (thought or idea) appears in the form of the world &c; and the formless thought takes a definite form; but what is not in the mind, never appears to view.
~sv. [extreme paraphrase] But, just as the dream-experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non-different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
16|o/
चेतन~अचेतनत्व~उक्ती तस्य_ईश.त्वात्_स्व.देह-गे ।
cetana-a.cetanatva~uktI tasya_Iza.tvAt sva.deha-ge |
उपदेश~अर्थम् एव_उक्ते न सद्~विषयम् अर्थतः ॥१६॥
upadeza-artham eva_ukte na sat-viSayam arthata: ||16||
.
cetana-acetanatva-uktI
x
tasya IzatvAt svadehage
x +
upadeza-artham eva ukte
i only for instruction it is said
na sad-viSayam arthata:
x.
~vlm.16 The concepts of exercising the intellect and the lack of any thought are both applied to the Supreme Intellect because of its almighty power to assume either to itself. This sort of explanation is for the instruction of others. In reality, there are no such states appertaining to the ever intelligent soul.
~vlm.16. The word intellection and want of thought, are both applied to the Supreme Intellect, from its almighty power to assume either of them to itself; this sort of expression is for the instruction of others, or else there are no such states, appertaining to the ever intelligent soul in reality.
~sv. [extreme paraphrase] But, just as the dream-experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non-different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
17|o/
न जगत् सन्_न च_एव_असद्_भासते चेतनाच्_चिति ।
na jagat sat_na ca_eva_a.sat_bhAsate cetanAt_citi |
अचेतनान्_न कचति क इव_अर्थ-ग्रहो_अत्र नः ॥१७॥
a-cetanAn_na kacati ka iva_artha-graha:_atra na: ||17||
.
na jagat sat_na ca_eva_a.sat
x
bhAsate cetanAt_citi
x +
a-cetanAn_na kacati
x
ka_ iva_artha-graha:_atra na:
x.
~vlm.17. The world is neither a reality nor unreality, but exhibits itself as such by intellection of the intellect; but as it does not appear in absence of intellection, the same is inculcated in this lecture, (i. e. Never think of the world or anything at all, and
it will vanish of itself withal).
~sv. [extreme paraphrase] But, just as the dream-experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non-different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
18|o/
अ-चेतनम् चेतनम् च स्पन्द~अ.स्पन्द.वद्_आत्मनः ।
a-cetanam cetanam ca spanda-a.spanda.vat_Atmana: |
स्वायत्ते न कदर्थ.स्थे स्वस्थ-पाषाण.वत् स्थिते ॥१८॥
svAyatte na kadartha.sthe svastha-pASANa.vat sthite ||18||
.
a.cetanam cetanam ca
Non-sentient or sentient
Atmana: of the self
spanda-aspandavad being vibrant or non-vibrant
.svAyatte na kadartha-sthe svastha-pASANa.vat sthite
x
~sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
~vlm.18. Intellection and its absence, are as the agitation and stillness of the soul; and both of these being under your subjection, it is quite easy and never difficult for you to restrain yourself, by remaining as still as a piece of stone.
18 Reasoning and its absence are like the agitation and stillness of the soul. If both are under your subjection, it is quite easy and never difficult for you to restrain yourself by remaining as still as a piece of stone.
19|o/
यस्य_ईक्षितस्य नो सत्ता न_आधारो न च कारणम् ।
yasya_IkSitasya na.u sattA na_AdhAra:_ na ca kAraNam |
सो_ऽहम् इत्य्_एव यो यक्षो न जाते कुत* उत्थितः ॥१९॥
sa:_aham iti_eva ya:_ yakSa:_ na jAte kuta:* utthita: ||19||
.
यस्य_ईक्षितस्य न.उ सत्ता न आधार: न च कारणम् । स:_अहम् इति_एव य: यक्ष: न जाने कुत_ उत्थित: ॥१९॥
yasya_IkSitasya na.u sattA na AdhAra: na ca kAraNam | sa:_aham iti_eva ya: yakSa: na jAne kuta:_ utthita: ||19||
.
yasya IkSitasya na.u sattA
one of whose wish there's not any sattA Suchness
na AdhAra:
no support
na ca kAraNam
and no cause
so 'ham iti
"I am he"
eva yo yakSa:
x
na jAne
I don't know
kutas utthita:
why would it spring-up
?
Why do you not see that they are the sources of your own destruction? Do not be deluded by this illusory world-appearance. Behold this delusion and enquire into it. You will then rest in your own self which is beginningless and endless.
~vlm.19.
O ye men that are as frail and fickle and liable to fall down, as the tremulous dewdrop hanging on the edge of a leaf on high; do not sleep regardless of your fates, in the womb of this frail and mortal world (or in this world of mortality).
~vlm.19. An appearance which has neither its essence or substance, and any assignable cause for its existence, is the very nature of this egoism of ours, which we know not whence it has appeared as an apparition before us.
~vlm.19 An appearance which has neither essence nor substance, nor any assignable cause for its existence, is the very nature of this egoism of ours. We know not from where it appeared like an apparition before us.
~sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
20|o/
यस्य_अहम् इति यक्षस्य सत्ता_एव_अस्ति न सत्यतः ।
yasya_aham iti yakSasya sattA_eva_asti na satya.ta: |
अहो नु चित्रम् तेन इमे भवन्तो विवशी.कृताः ॥२०॥
aho nu citram tena ime bhavanto vivazI.kRtA: ||20||
.
yasya "aham" iti yakSasya
x
sattA eva_asti na satyata:
x
aho nu citram tena ime
x
bhavanta: vivazI-kRtA:
x
~sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
~vlm.20. It is very strage that this apparition of your ego, which has no entity in reality; should take such possession of your mind, as to make you insensible of yourself.
21|o/
काकतालिय.वद्_भ्रान्तम् अहम् ब्रह्मणि भासते ।
kAkatAliya.vat_bhrAntam aham brahmaNi bhAsate |
स्वम् एव रूपम् दृग्-भ्रान्तौ केशोण्ड्रकम् इव_अम्बरे ॥२१॥
svam eva rUpam dRk-bhrAntau kezoNDrakam iva_ambare ||21||
.
kAkatAliyavat_bhrAntam
a Coconut-Crow delusion
aham brahmaNi bhAsate
''I'' shines in the Brahman
svam eva rUpam dRg-bhrAntau
as its own form in the perceptual delusion
kezoNDrakam iva_ambare
x
~sv.21 The notion 'I' arises in Brahman accitentally (like the crow alighting on the cocoanut tree and the coconut falling down without causal relationship). In truth,
~vlm.21. It is by accitent that one happens to observe (or resolve) the ego, in the person of the impersonal Brahma; just as a man by deception of his eye sight, comes to descry an arbour in the sky.
~vlm.21 By accitent one happens to observe the ego in the person of the impersonal brahman_, just as a man by deception of his eyesight comes to see a tree in the sky.
22|o/
ब्रह्मैव_अहम् जगच्_च_अत्र कुतो नाश-समुद्भवौ ।
brahmÂ_eva_aham jagat_ca_atra kuta:_ nAza-samudbhavau |
अतो हर्ष-विषादानाम् किम्त्व्_एव कथम् आस्पदम् ॥२२॥
ata:_ harSa-viSAdAnAm kimtu_eva katham Aspadam ||22||
.
brahma/A_eva_aham
x
jagat_ca_atra
x
kuta: nAza-sam.udbhavau
xxx
ata: harSa-viSAdAnAm
x
kimtu_eva katham Aspadam
xx
~sv.22. I am Brahman, the world is Brahman, there is neither a beginning nor a ceasing. Hence, where is the reason to rejoice or to grieve?
~vlm.22. If my ego and the world are really the same with Brahma, then how and whence is it that come to have their production and dissolution, and what is the cause of our joy or sorrow in either of these cases.
23|o/
सर्व-ईश्वर.त्वाद्_ईशस्य विभात_इदम् प्र.चेतितम् ।
sarva~Izvara.tvAt_Izasya vibhAta_idam pra.cetitam |
अचेतितम् च नो भाति तेन_अ-चेतितम् अस्तु ते ॥२३॥
a.cetitam ca no* bhAti tena_a-cetitam astu te ||23||
.
sarva~Izvara.tvAt_Izasya
x
vibhAta_idam pra.cetitam
x +
a.cetitam ca no bhAti
x
tena_a-cetitam astu te
x.
~vlm.23. It is by the almighty power of God, that this world of thought (or the ideal world), comes to be visible to sight; but as the absence of thought of it, prevents its appearance into us; there be thoughtless of it in order to avoid its (repeated) sight (in repeated births).
~sv.23 Because the Lord is omnipotent some things appear to be sentient and others insentient.
\
काकतालीय.वच्_चित्त्वाज्_जगतो भाति ब्रह्म खम् ।
kAkatAlIya.vat_cittvAt_jagata:_ bhAti brahma kham |
स्वप्न.संकल्प-पुर=वत् तत् तस्माद्_भिद्यते कथम् ॥२४॥
svapna.saMkalpa-pura=vat tat tasmAt_bhidyate katham ||24||
.
like the Coconut Crow
thru accidental Consciousness
the Brahman Immensity projects this space, the world
like a city fancied in a dream
:
how is that different from That
?
~vwv.1339/7.34.24. On account of the conscious nature of the world, it is Brahman, the sky (of Consciousness), that appears (as the world) accitentally, in the manner of a city of fancy seen in a dream. How could it be different from that (Brahman)?
~vlm.24. It is by mere accitent that the vacuous (empty) mind of Brahma, exhibits the ideal world in itself;; just as any man dreams a fairy city, or sees the objects of his desire and fancy in his mind. How then is it possible to separate the contained from the containing mind?
~sv.24 ... there are no such divisions in Brahman.
25|o/
यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल-भञ्जिका ।
yathA_Urmi.Adi jale vRkSe yathA vA zala-bhaJjikA |
यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥२५॥
yathA ghaTa.Adaya:_ bhUmau tathA brahmaNi sargatA ||25||
.
yathA
as
Urmi.Adi jale
waves in water
vRkSe yathA vA
or as in a tree
zala-bhaJjikA
a statue
yathA ghaTa.Adaya: bhUmau
as a pot in earth
tathA brahmaNi sargatA
thus in the Immensity is the state of Creation
.
~vwv.1307/7.34.25. As waves and the like exist in water, as wooden statues exist (potentially) in a tree (before they are carved out) and as pots and the like exist (potentially) in the earth, so does the Universe-nature exist in Brahman.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
~vlm.25. The creation abides in the divine mind, in the same manner, as the waves appertain to the sea_and statue inheres in the wood; and as the relation of pots and other things is with the earth, so do all things pertain to the nature of Brahma.
26|o/
अन्.आकृताव्_असंस्थाने स्वच्छे यद्_अनुभूयते ।
an.AkRtau_a-saMsthAne svacche yat_anubhUyate |
तत्.तद्_एव_अत* उदितम् किम्.नाम_अहम् जगन्ति किम् ॥२६॥
tat.tat_eva-ata: uditam kiMnAma_aham jaganti kim ||26||
.
an.AkRtau_a.samsthAne
x
svacche yat_anu.bhUyate
x +
tat.tat_eva-ata_uditam
x
kim.nAma_aham jaganti kim
x.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
~vlm.26. As all things appear in their formless (immaterial) state, in the unsubstantial and transparent vacuity of the mind; so doth the ego and this world also appear in the divine mind: (in the same manner as the shapeless clouds appear in the clear and empty sky, and exhibit afterwards their various shapes).
~vlm.26 As all things appear in their formless state in the insubstantial and transparent emptiness of the mind, so ego and this world also appears in the Divine Mind.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
27|o/
मरुतः स्पन्द-वैचित्र्यम् सत्तया_एव यथा तथा ।
maruta: spanda-vaicitryam sattayA_eva yathA tathA |
ब्रह्मणो निःस्वभावस्य जगद्.आद्य्~अहम्.आदि च ॥२७॥
brahmaNa:_ ni:svabhAvasya jagat.Adi-aham.Adi ca ||27||
.
maruta: spanda-vaicitryam
x
sattayA_eva
x
yathA
xxx
tathA
x
brahmaNa: ni:svabhAvasya
x
jagat.Ady-aham.Adi ca
x.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
~vlm.27. As the air by its natural inflation, breathes out in various sorts of breezes, so One whose nature is unknown, evolves himself in every form of the ego of each individual and of the world. (The breezes are said to be fortynine in number. The nature of God is called avidyá-ignorance Or what weknow not). The meaning is that, as the formless and vacuous air produces all sorts of winds. So doth God who is nihsabháva without and beyond sabháva nature produce all natures.
28|o/
यथा_अभ्रे लक्ष्यते वृक्ष-गज-वाजि-मृग~आदिता ।
yathA_abhre lakSyate vRkSa-gaja-vAji-mRga~AditA |
अ.सन्_निवेश~आकृतिनि सर्ग~अहंते तथापरे ॥२८॥
a.san_niveza-AkRtini sarga-ahaMte tathApare ||28||
.
yathA abhre lakSyate
as is seen in a cloud
vRkSa-gaja-vAji-mRga=Adi+tA
the state of tree-elephant-horse-deer.&c +
a.san_niveza-AkRtini sarga-ahaMte
x
tathA
x
apare
x.
~vlm.28. As the formless smoke or vapour, presents the forms of elephants, horses, &c, in the empty clouds; so doth the unsubstantial spirit of God, represent the formless ego, tu and all things beside in itself.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
29|o/
सर्गो_ऽवयव.वद्_भाति सर्व एव* परे शिवे ।
sarga:_avayava.vat_bhAti sarva* eva pare zive |
एवम् तद्.उपमाम् विद्धि कार्य-कारण.वद्_यथा ॥२९॥
evam tad.upamAm viddhi kArya-kAraNa.vat_yathA ||29||
.
sarga: avayava.vad bhAti
Creation appears like a body
sarva:/sarve
the whole creation / the whole shiva
eva pare zive x
evam tad.upamAm x
viddhi you should know
kArya-kAraNa.vat_yathA - x.
~vlm.29. The creation is a component part, of the unknown body of Brahma, as the leaves and branches are those of the tree; and it contains both its cause and effect of the other.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
30|o/
अन्तःशान्तमनाya_Aसम् अन्.उपाधि गत.भ्रमम् ।
anta:zAntamanAya_Asam an.upAdhi gata.bhramam |
जगत्य्_अ.सम्भवाद्_एव व्योम.वत्_समम् आस्यताम् ॥३०॥
jagati_a.sambhavAt_eva vyoma.vat samam AsyatAm ||30||
.
anta:zAntamanAya_Asam
x
an.upAdhi gata.bhramam
x
jagati_a.sambhavAt_eva
x
vyoma.vat samam AsyatAm
x
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
~vlm.30. Knowing the impossibility of the existence of the world, beside the self ever existent soul; remain at peace and without trouble within thyself. Be free from attributes and errors, and remain as free and detached as the free, open and void space.
~vlm.30 Knowing the impossibility of the existence of the world other than in the self, the ever existent soul, remain at peace within yourself without trouble. Be free from attributes and errors. Remain as free and detached as the free, open and empty space.
~sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
31|o/
न भवन्तो न च वयम् न जगन्ति न ख.आदय: ।
na bhavanta:_ na ca vayam na jaganti na kha.Adaya: |
सन्ति शान्तम् अशेषेण ब्रह्म_इदम् निर्भरम् स्थितम् ॥३१॥
santi zAntam azeSeNa brahma_idam nirbharam sthitam ||31||
.
na bhavanta:
not becoming
na ca vayam
neither us
na jaganti
nor the worlds
na kha~Adaya:
nor our personal skies
santi zAntam azeSeNa
they are Quiet entirely
brahma idam nirbharam sthitam
x.
~vlm.31. Know that neither you nor ourselves, nor the worlds nor the open air and space, are ever in existence; and that Brahma_alone is ever existent, in his eternal tranquility, calmness and fulness.
~sv.31 Dualistic experience is bondage and liberation is its abandonment.
32|o/
अशेषेष्व्_अ.विशेषेषु शान्त~अ.शेष-विशेषता ।
azeSeSu_a.vizeSeSu zAnta-a.zeSa-vizeSatA |
सत्या सा_एव_अहम् इत्य्_आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥३२॥
satyA sA_eva_aham iti_Azu tyaktvA mokSAya bhAvyatAm ||32||
.
azeSeSu
in things entirely
a.vizeSeSu
when not distinguished
zAnta-a.zeSa-vizeSatA
is a Quiet entirely-distinguished state
satyA sA_eva
which is really.So
:
aham iti_Azu
'I' soon
tyaktvA
abandoned
mokSAya bhAvyatAm
for Freedom let your feeling be.
~vlm.32. Seeing the endless particulars in the universe, do thou remain free from all particularities as I, myself, thou, thyself &c, and think thyself in the sole and Supreme One, if thou shalt have thy liberation.
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
\
वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अ-वेदनम् ।
vedanam bandhanam viddhi viddhi mokSam a-vedanam |
यथास्थितम् यथाचारम् भव शान्तम् अ-वेदनम् ॥३३॥
yathAsthitam yathAcAram bhava zAntam a-vedanam ||33||
.
knowing is binding, you should know
&
you should know mokSha.Freedom is unbinding
so
as.it.happens
be quietly unknowing
.
~vlm. ... the knowledge of the particulars ...
~vlm. ... the knowledge of the particulars ... Sit as thou art and doing thy business, in thy state of tranquility and total nescience of everything.
# vedanA.knowing is binding, you should know you should know mokSha.Freedom is unbinding yathAsthitam as.it.is yathAcAram as.it.happens bhava zAntam a-vedanam be quietly unknowing
34|o/
द्रष्टा न दृश्यताम् याति चितिर्_न_आयाति चेत्यताम् ।
draSTA na dRzyatAm yAti citi:_na_AyAti cetyatAm |
चेत्य~अभावाद्_अ-जगति कः किम् चेतयते कथम् ॥३४॥
cetya-abhAvAt_a-jagati ka: kim cetayate katham ||34||
.
draSTA na dRzyatAm yAti
the Perceiver/Seer does not come to the Perceptual/Scene
citir na AyAti cetyatAm
citi Conception does not come to the Conceivable
cetya-abhAvAd
from the absence of Cetya Conceivables
ajagati
not going / absent the world
ka: kim cetayate katham
who conceives what how?
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
~vlm.34. Let not the visibles attract thy sight, nor allow their thoughts engross thy mind; thus the world disappearing with thy thoughtlessness of it, say what else have you to think about.
34 Do not let anything visible attract your sight or allow their thoughts to absorb your mind. Thus the world disappears with your thoughtlessness of it. Say what else have you to think about?
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
35|o/
द्रष्टृ-दृश्य-दशा~अभावाज्_जाग्रत्य्_एव सुषुप्ति.वत् ।
draSTR-dRzya-dazA~abhAvAt_jAgrati_eva suSupti.vat |
शरद्~आकाश-कोश~आभम् असत्ता~उपमम् आस्यताम् ॥३५॥
zarat-AkAza-koza-Abham a-sattA-upamam AsyatAm ||35||
.
draSTR-dRzya-dazA~abhAvAt_jAgrati_eva suSupti.vat x
zarad-AkAza-koza-Abham a-sattA-upamam AsyatAm - x.
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
~vlm.35. The absence of the states of the visible and its looker i. e. of the subjective and objective, resembling the state of the waking sleeper, will make remain as void of thoughts, as the vaul of the autumnal sky is devoid of clouds.
~vlm.35 The absence of the visible and its observer resembles the state of the waking sleeper. It will make the mind as void of thoughts as the autumn sky is devoid of clouds.
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
36|o/
तथा_एक-ब्रह्म=चिद्~रूपे पवन-स्पन्दने यथा ।
tathA_eka-brahma=cit-rUpe pavana-spandane yathA |
अत्र_अ-चिद्.बोधता सर्गो मोक्षो ब्रह्म-एक-बोधता ॥३६॥
atra_a-cit.bodhatA sargo_ mokSo_ brahma-eka-bodhatA ||36||
.
tathA eka-brahma=cit-rUpe
thus in the Conscious-form of one Brahman
pavana-spandane yathA
according.with the vibration of the pavana.Breath
atra_a-cit-bodhatA sarga:
here, without cit~realization, there is the sarga.Creation
mokSa: brahma-eka-bodhatA
mokSha Freedom is realization of the oneness of the brahman.Immensity
.
~sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
~pal. 36 We distinguish between creation and creator because we assume the action of Divine Consciousness is distinct from the unchanging brahman_. In the same way, our knowledge of the difference between wind and air causes us to think they are different. Therefore, our liberation lies in the absence of making this distinction and the knowledge of the unity of brahman_.
~vlm.36. The Knowledge of the action of the divine Intellect, as distinct from the invariable of Brahma, is the cause of our making a distinction of the creation from its creator; just as our knowledge of the difference of the wind from air, causes us to think of their duality. It is therefore our want of this distinction, and the knowledge of the unity of Brahma, that leads us to our liberation.
*jd.36 - tathA eka-brahma=cit-rUpe - thus in the cit-form of one Brahman = pavana-spandane yathA - as in the vibration of the pavana.Breath = atra_a-cit-bodhatA sarga: - here, without cit~realization, there is the sarga.Creation = mokSa: brahma-eka-bodhatA - mokSha Freedom is realization of the oneness of the brahman.Immensity.
37|o/
चित्.स्पन्दो ब्रह्म-मरुतो यत्र सर्ग इति स्मृतः ।
cit.spanda:_ brahma-maruta:_ yatra sarga* iti smRta: |
न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद्_उदाहृतम् ॥३७॥
na_atra cit.spandanam yat syAt_nirvANam tat_udAhRtam ||37||
.
cit.spando
Conscious Vibration
brahma-maruto
the wind in the Immensity
yatra where it is
sarga iti smRta:
it is known as Creation
na_atra cit.spandanam yat syAn what would be without vibrant Consciousness
nirvANam tat_udAhRtam – That is designated nirvANa.
~vlm.37. The knowledge of the inflation of the divine spirit, is verily the cause of our knowledge of the world; whereas the absence of this knowlege, and want of our own intellection, is what is called our nirvána or utter extinction in God.
~sv.37 Movement in consciousness is considered creation; and when that movement is seen to be false and non-existent, there is nirvana.
38|o/
बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
bIjam antar yathA vetti svarUpam pallava.Adikam |
तथा महा.चिद्_अन्त.स्थम् स्वरूपम् वेत्ति सर्गताम् ॥३८॥
tathA mahA.cit_anta.stham svarUpam vetti sargatAm ||38||
.
within
a seed knows the nature of a growing sprout
likewise
the Great.Consciousness
set within
knows its creative state
.
~vlm.38. As the seed is conscious of the sprout growing out of it to be of its own kind, so the divine Intellect knows the the world that is produced from it, to be self-same with itself.
* bIjam anta:_yathA as within the seed vetti svarUpam pallava.Adikam knows the nature of a growing sprout tathA mahA.cit_anta.stham thus the Superconscious set within svarUpam vetti sargatAm – knows its omnipresent nature.
39|o/
पत्र.आदि-वेदनाद्_बीजम् यथा पत्र.आदि तिष्ठति ।
patra.Adi-vedanAt_bIjam yathA patra.Adi tiSThati |
परा चित्-सर्ग-संवित्तिस्_तथा भवति सर्गता ॥३९॥
parA cit-sarga-saMvitti:_tathA bhavati sargatA ||39||
.
as
thru vedana.Knowing the potent seed remains/becomes
thus
also the process of conscious,creation=Awareness
becomes a state of creation
.
~vlm.p.39. As a seed becomes a plant from its conception of the plant in itself, so Divine Consciousness becomes creation from its concept of creation.
40|o/
यथा भाव-विकार~आभाश्_चित्-पराः सर्गतास्_तथा ।
yathA bhAva-vikAra-AbhA:_cit-parA: sargatA:_tathA |
सर्वे बीजानि दृष्टान्तास्_तद्.रूपा* एव तन्.मयाः ॥४०॥
sarve bIjAni dRSTAntA:_tat.rUpA:_ eva tan.mayA: ||40||
.
as
bhAva-vikAra-AbhA:
x
cit-parA: sargatAs
x
thus
sarve bIjAni dRSTAntA:
x
tad.rUpA eva tan.mayA:
a form of That indeed is a mode of That.
~vlm.p. As thoughts are only various modifications of the mind, so creation is a pattern of Divine Consciousness. All kinds of seeds serve as examples of having products of the same nature.
41|o/
निर्विकार-परब्रह्म.मयम् सर्वम् इदम् जगत् ।
nir.vikAra-parabrahma.mayam sarvam idam jagat |
निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥४१॥
nir.vikAram an.Adyantam evam viddhi nir.Amayam ||41||
.
nir.vikAra-parabrahma.mayam
x
sarvam idam jagat
x
nir.vikAram an.Adyantam
x
evam viddhi nir.Amayam
x
~vlm.41. The world is the changeless form of the unchanging essence of One, and know to be as unchangeable and undecaying as One, himself, who is without beginning and end.
41 The world is the changeless form of the unchanging essence of one. Know it to be as unchangeable and without decay as He who is without beginning or end.
#nirAmaya
42|o/
निज-संकल्प-मात्र~आत्मा निज.संकल्पनात् क्षयी ।
nija-saMkalpa-mAtra-AtmA nija.saMkalpanAt kSayI |
द्वैत~अद्वैत=विकारो_अयम् संकल्प-नगरम् यथा ॥४२॥
dvaita-advaita=vikAra:_ayam saMkalpa-nagaram yathA ||42||
.
nija-saMkalpa-mAtra-AtmA
x
nija.saMkalpanAt_kSayI
x +
dvaita-advaita=vikAra:_ayam
x
saMkalpa-nagaram yathA
x.
~vlm.42. The divine soul is replete with its innate will, whereby it produces and destroys the world out of and into itself; this form of unity and duality, is as the appearance and disappearance of an imaginary city.
43|o/
शून्यत्व~आकाशयोर्_भेदो यादृशो_अवगतस्_त्वया ।
zUnyatva-AkAzayo:_bheda:_ yAdRza:_avagata:_tvayA |
भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म-सर्गयो: ॥४३॥
bhedam nir.Atmakam viddhi tAdRzam brahma-sargayo: ||43||
.
zUnyatva-AkAzayo:_bheda:
of Vacuity o&r Space
yAdRza:_avagata:_tvayA
as understood by you
bhedam nir.Atmakam
viddhi
you should know
thus are the brahman.Immensity o&r Creation
x.
~vlm.43. As you have no distinct idea of the things, expressed by the words sky and vacuum; so must you know the words Brahma_and creation to bear no distinction in the divine spirit. (Creation being but the breathing or inflation of the spirit and inseparable from it).
* zUnyatva-AkAzayo:_bheda: of Vacuity o&r Space yAdRza:_avagata:_tvayA as understood by you bhedam nir.Atmakam viddhi you should know thus are the brahman.Immensity o&r Creation x.
44|o/
महा.चिद्-रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
mahA.cit-rUpiNI zAntA yA sattA brahmaNa: purA |
स्वतः सा_इयम् अहम्त्वम् च मानवो_अस्मि_इत्य्_अ-बोध.तः ॥४४॥
svata: sA_iyam ahamtvam ca mAnava:_asmi_iti_a-bodha.ta: ||44||
.
mahA.cit-rUpiNI zAntA
x
yA
x
sattA brahmaNa: purA
xxx
svata:
x
sA
x
iyam ahamtvam ca
x
mAnava:_asma_iti_a-bodha.ta:
xx
~sv.43-44-45-46-47-48 The entire universe is absolute Brahman, without any division whatsoever.
~vlm.44. The great Intellect or omniscienec, which is the sempiternal form of divine essence, has the knowledge of the ego coeternal with itself, which men by ignorance assume to themselves.
44 The great Consciousness or omniscience, which is the everlasting form of divine essence, has the knowledge of ego jointly eternal with itself, which men by ignorance assume to themselves.
45|o/
ब्रह्मण्य्_अस्मिञ्_जगद्-रूपे न किम्चिद्_अपि जायते ।
brahmaNi_asmin_jagat~rUpe na kimcit_api jAyate |
जातम् अप्य्_अथ नष्टम् च न नश्यत्य्_अम्बु.वीचिवत् ॥४५॥
jAtam api_atha naSTam ca na nazyati_ambu.vIcivat ||45||
.
brahmaNi_asmin_jagat~rUpe
x
na kimcit_api jAyate
xxx
jAtam api_atha naSTam ca
x
na nazyati_ambu.vIcivat
xx
~vlm.45. There is nothing that ever grows or perishes in the mundane form of Brahma, but everything rises and falls in it like the undulation of the sea, to rise and fall in all way and never to be lost in any away.
46|o/
पदार्थ-ब्रह्म-रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
padArtha-brahma-rUpeNa brahma_eva_Atmani tiSThati |
अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥४६॥
avayavi_iva_avayave khe kham vAri_iva vAriNi ||46||
.
padArtha-brahma-rUpeNa
w something that is a brahmic form
brahma_eva_Atmani tiSThati
x +
avayavi_iva_avayave
x
like sky in sky, water in water
~vlm.46. All things being of the form of Brahma, remain in the selfsame Brahma; as all spaces remain in the infinite space and all waves and billows rise and fall in the same sea.
47|o/
निमेषाद्_अर्ध-भागेन देशाद्_देश.अन्तर-स्थितौ ।
nimeSAt_ardha-bhAgena dezAt_deza.antara-sthitau |
यद्_रूपम् सम्विदो मध्ये स* स्वभाव* उपास्यताम् ॥४७॥
yat_rUpam samvido_ madhye sa* svabhAva* upAsyatAm ||47||
.
nimeSAt_ardha-bhAgena
in half a moment
dezAt_deza.antara-sthitau
from one place to another +
yat_rUpam samvida:_ madhye
x
sa svabhAva upAsyatAm
x.
~vlm.47. Wherever you are placed and whenever you have time, attend but for a moment to the (subjective) nature of the soul in your consciousness, (without minding any of the objects), and you will perceive the true ego.
48|o/
सम्.क्षुब्धम् अ.क्षुब्धम् इति द्वि.रूपम्
saMkSubdham a.kSubdham iti dvi.rUpam
सम्वित्-स्वरूपम् प्र.वदन्ति सन्तः ।
samvit-svarUpam pra.vadanti santa: |
श्रेयः परम् तेन समीहसे त्वम्
zreya: param tena sam.Ihase tvam
तद्_एक.निष्ठो भव मा_अ-मतिर्_भूः ॥४८॥
tat_eka.niSTho_ bhava mA_a-mati:_bhU: ||48||
.
saMkSubdham a.kSubdham
stirred.up, un.stirred
iti dvi.rUpam
so ambuguous
samvit-svarUpam pra.vadanti santa:
x
zreya: param tena samIhase tvam
x
tat_eka.niSTho bhava mA_a-mati:_bhU:
x
~sv.43-44-45-46-47-48 The entire universe is absolute Brahman, without any division whatsoever.
~vlm.48. The sages, O Ráma, have said of two states of our consciousness, namely its sensible and insensible states; now therefore be inclined to that which thou thinkest to be attended with thy best good, and never be forgetful of it. (i. e. Attach thyself to the subjective side of it, in disregard of the objective).
~vlm.48 The sages, O #rAma, have described two states of our consciousness, namely its sensible and insensible states. Now therefore, be inclined to that which you think is for your best good and never be forgetful of it.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया~इति~आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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सर्ग ७.३४
वसिष्ठ उवाच ।
प्राप्तेषु सुख.दुःखेषु या नश्यति स* नश्यति ।
यो न नश्यत्य्_अनाशो_ऽसाव्_अलम् शास्त्र~उपदेशनैः ॥१॥
यस्य च_इच्छा_उदयस्_तस्य सत्यवश्यम् सुख.आदयः ।
ते चेत्_सम्यक्_चिकित्स्यन्ते पूर्वम् इच्छा_एव मुच्यताम् ॥२॥
अहम् जगद्_इदम् भ्रान्तिर्_न_अस्त्य्_एव परमे पदे ।
इदम् शान्तम् अन्.आलम्भम् सर्वम् निर्वाणम् अव्ययम् ॥३॥
अहम् ब्रह्म जगच्_च_इति शब्द-सम्भ्रम-विभ्रमः ।
सर्वस्मिञ्_छान्त आकाशे केन नाम_उप.कल्पितः ॥४॥
न_इह_अस्त्य्_अहम् न च जगन्_न च ब्रह्म.आदि-शब्दकाः ।
शान्तस्य_एकस्य सर्व.त्वात्_कर्ता भोक्ता_इह कः कुतः ॥५॥
उपदेश्य_अतिशायित्वात् सर्व~अपह्नव* एव च ।
कृतो_अयम् स च सत्य.आत्मा त* एव_अहम् विशिष्यते ॥६॥
अग्र.स्थ-सिद्ध-संचारो ज्ञायते न_अपि दारुणः ।
यथा_एक-पार्श्व-संसुप्त-नरः स्वप्न~अभ्र-गर्जितम् ॥७॥
ज्ञप्तौ न_अस्ति यतस्_तेन सिद्ध~आचारो न लक्ष्यते ।
स्वभाव* इति सर्वेण ज्ञप्ति.स्थो ह्य्_अनु.भूयते ॥८॥
ज्ञप्तिर्_अप्य्_आत्म.भूता_एव सर्वम् भाति हि तन्.मयम् ।
तस्मात्_सा_अहम् जगत्_सर्वम् अ.भिन्नम् परम~आत्मनः ॥९॥
ज्ञप्तिर्_जगत्तया भाति संकल्प-स्वप्नयोर्_इव ।
अ-नाना~अवयवा_उदेति जलम् ऊर्मितया यथा ॥१०॥
एक~आत्मा_एव_उदये ज्ञप्तेर्_नानाताम् इव च_आगतः ।
अज्ञानात्_स* त्व्_अवस्तुत्वात् प्रेक्षितो न_उपलभ्यते ॥११॥
यथा स्व~अवयवान्_एव सर्वान्_अवयवी_भवेत् ।
नित्यान्_अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥१२॥
भाण्ड-लक्षाणि धत्ते_ऽन्तश्_चिद्.रूप-कनकेष्टिका ।
यद्_एव सा चेतयते जगद्.आदि_इव वेत्ति तत् ॥१३॥
ब्रह्मैव कचति_इव_इदम् सत्तया_अच्छ-जगत्तया ।
चिद्.रूपत्वाद्_द्रव~आत्मत्वात्_तरङ्ग~आदि.तया_अब्धिवत् ॥१४॥
यद्.यच्_चेतयते_ऽन्तस्_तु जगद्.आदीव पश्यति ।
अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥१५॥
चेतन~अचेतनत्व~उक्ती तस्य_ईश.त्वात्_स्व.देह-गे ।
उपदेश~अर्थम् एव_उक्ते न सद्~विषयम् अर्थतः ॥१६॥
न जगत् सन्_न च_एव_असद्_भासते चेतनाच्_चिति ।
अचेतनान्_न कचति क इव_अर्थ-ग्रहो_अत्र नः ॥१७॥
अ-चेतनम् चेतनम् च स्पन्द~अ.स्पन्द.वद्_आत्मनः ।
स्वायत्ते न कदर्थ.स्थे स्वस्थ-पाषाण.वत् स्थिते ॥१८॥
यस्य_ईक्षितस्य नो सत्ता न_आधारो न च कारणम् ।
सो_ऽहम् इत्य्_एव यो यक्षो न जाते कुत* उत्थितः ॥१९॥
यस्य_अहम् इति यक्षस्य सत्ता_एव_अस्ति न सत्यतः ।
अहो नु चित्रम् तेन इमे भवन्तो विवशी.कृताः ॥२०॥
काकतालिय.वद्_भ्रान्तम् अहम् ब्रह्मणि भासते ।
स्वम् एव रूपम् दृग्-भ्रान्तौ केशोण्ड्रकम् इव_अम्बरे ॥२१॥
ब्रह्मैव_अहम् जगच्_च_अत्र कुतो नाश-समुद्भवौ ।
अतो हर्ष-विषादानाम् किम्त्व्_एव कथम् आस्पदम् ॥२२॥
सर्व-ईश्वर.त्वाद्_ईशस्य विभात_इदम् प्र.चेतितम् ।
अचेतितम् च नो भाति तेन_अ-चेतितम् अस्तु ते ॥२३॥
काकतालीय.वच्_चित्त्वाज्_जगतो भाति ब्रह्म खम् ।
स्वप्न.संकल्प-पुर=वत् तत् तस्माद्_भिद्यते कथम् ॥२४॥
यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल-भञ्जिका ।
यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥२५॥
अन्.आकृताव्_असंस्थाने स्वच्छे यद्_अनुभूयते ।
तत्.तद्_एव_अत* उदितम् किम्.नाम_अहम् जगन्ति किम् ॥२६॥
मरुतः स्पन्द-वैचित्र्यम् सत्तया_एव यथा तथा ।
ब्रह्मणो निःस्वभावस्य जगद्.आद्य्~अहम्.आदि च ॥२७॥
यथा_अभ्रे लक्ष्यते वृक्ष-गज-वाजि-मृग~आदिता ।
अ.सन्_निवेश~आकृतिनि सर्ग~अहंते तथापरे ॥२८॥
सर्गो_ऽवयव.वद्_भाति सर्व एव* परे शिवे ।
एवम् तद्.उपमाम् विद्धि कार्य-कारण.वद्_यथा ॥२९॥
अन्तःशान्तमनाय_आसम् अन्.उपाधि गत.भ्रमम् ।
जगत्य्_अ.सम्भवाद्_एव व्योम.वत्_समम् आस्यताम् ॥३०॥
न भवन्तो न च वयम् न जगन्ति न ख.आदयः ।
सन्ति शान्तम् अशेषेण ब्रह्म_इदम् निर्भरम् स्थितम् ॥३१॥
अशेषेष्व्_अ.विशेषेषु शान्त~अ.शेष-विशेषता ।
सत्या सा_एव_अहम् इत्य्_आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥३२॥
वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अ-वेदनम् ।
यथास्थितम् यथाचारम् भव शान्तम् अ-वेदनम् ॥३३॥
द्रष्टा न दृश्यताम् याति चितिर्_न_आयाति चेत्यताम् ।
चेत्य~अभावाद्_अ-जगति कः किम् चेतयते कथम् ॥३४॥
द्रष्टृ-दृश्य-दशा~अभावाज्_जाग्रत्य्_एव सुषुप्ति.वत् ।
शरद्~आकाश-कोश~आभम् असत्ता~उपमम् आस्यताम् ॥३५॥
तथा_एक-ब्रह्म=चिद्~रूपे पवन-स्पन्दने यथा ।
अत्र_अ-चिद्.बोधता सर्गो मोक्षो ब्रह्म-एक-बोधता ॥३६॥
चित्.स्पन्दो ब्रह्म-मरुतो यत्र सर्ग इति स्मृतः ।
न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद्_उदाहृतम् ॥३७॥
बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
तथा महा.चिद्_अन्त.स्थम् स्वरूपम् वेत्ति सर्गताम् ॥३८॥
पत्र.आदि-वेदनाद्_बीजम् यथा पत्र.आदि तिष्ठति ।
परा चित्-सर्ग-संवित्तिस्_तथा भवति सर्गता ॥३९॥
यथा भाव-विकार~आभाश्_चित्-पराः सर्गतास्_तथा ।
सर्वे बीजानि दृष्टान्तास्_तद्.रूपा* एव तन्.मयाः ॥४०॥
निर्विकार-परब्रह्म.मयम् सर्वम् इदम् जगत् ।
निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥४१॥
निज-संकल्प-मात्र~आत्मा निज.संकल्पनात् क्षयी ।
द्वैत~अद्वैत=विकारो_अयम् संकल्प-नगरम् यथा ॥४२॥
शून्यत्व~आकाशयोर्_भेदो यादृशो_अवगतस्_त्वया ।
भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म-सर्गयोः ॥४३॥
महा.चिद्-रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
स्वतः सा_इयम् अहम्त्वम् च मानवो_अस्मि_इत्य्_अ-बोध.तः ॥४४॥
ब्रह्मण्य्_अस्मिञ्_जगद्-रूपे न किम्चिद्_अपि जायते ।
जातम् अप्य्_अथ नष्टम् च न नश्यत्य्_अम्बु.वीचिवत् ॥४५॥
पदार्थ-ब्रह्म-रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥४६॥
निमेषाद्_अर्ध-भागेन देशाद्_देश.अन्तर-स्थितौ ।
यद्_रूपम् सम्विदो मध्ये स* स्वभाव* उपास्यताम् ॥४७॥
सम्.क्षुब्धम् अ.क्षुब्धम् इति द्वि.रूपम्
सम्वित्-स्वरूपम् प्र.वदन्ति सन्तः ।
श्रेयः परम् तेन समीहसे त्वम्
तद्_एक.निष्ठो भव मा_अ-मतिर्_भूः ॥४८॥
॥
FM.Canto 7.3 4
vasiShTha said—
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
24
like the Coconut Crow
thru accidental Consciousness
the Brahman Immensity projects this space, the world
like a city fancied in a dream
:
how is that different from That
?
25 26 27 28 29 30 31 32
33
knowing is binding, you should know
&
you should know mokSha.Freedom is unbinding
so
as.it.happens
be quietly unknowing
.
~vlm. ... the knowledge of the particulars ...
34 35 36 37
38
within
a seed knows the nature of a growing sprout
likewise
the Great.Consciousness
set within
knows its creative state
.
39 40 41 42 43 44 45 46 47
48
||
DAILY READINGS mn 05 March
fm5024 2.mr04-05 Controlling the Minister .z71
fm7035 3.mr05-06 The Evolution of Immensity .z41
fm2010 1.mr05-06 An Incarnation of Wisdom .z44
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया~इति~आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM7034 REALIZATION 2.mr02-03 .z48
https://www.dropbox.com/s/uznp4xr2x5b4cbu/fm7034%202.mr02-03%20REALIZATION%20.z48.docx?dl=0
FM.7.25-FM.7.49
https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25-fm.7.49.docx?dl=0
सर्ग ७.३१
sarga 7.31
वसिष्ठ उवाच ।
vasiSTha uvAca
प्राप्तेषु सुख.दुःखेषु या नश्यति स नश्यति ।
prApteSu sukha.du:kheSu yA nazyati sa* nazyati |
यो न नश्यत्य् अनाशो ऽसाव् अलम् शास्त्र.उपदेशनैः ॥७|३४|१॥
ya:_na nazyati_anAza:_asau_alam zAstra.upadezanai: ||7|34|1||
यस्य च_इच्छा.उदयस् तस्य सत्यवश्यम् सुख.आदयः ।
yasya ca_icchA.udaya:_tasya satyavazyam sukha.Adaya: |
ते चेत् सम्यक् चिकित्स्यन्ते पूर्वम् इच्छा_एव मुच्यताम् ॥७|३४|२॥
te cet samyak cikitsyante pUrvam icchA_eva mucyatAm ||7|34|2||
अहम् जगद् इदम् भ्रान्तिर् न_अस्त्य्_एव परमे पदे ।
aham jagat_idam bhrAnti:_na_asti_eva parame pade |
इदम् शान्तम् अन्.आलम्भम् सर्वम् निर्वाणम् अव्ययम् ॥७|३४|३॥
idam zAnta.manÂlambham sarvam nirvANam avyayam ||7|34|3||
अहम् ब्रह्म जगच्_च_इति शब्द.सम्भ्रम.विभ्रमः ।
aham brahma jagat_ca_iti zabda.sambhrama.vibhrama: |
सर्वस्मिञ् छान्त आकाशे केन नाम_उप.कल्पितः ॥७|३४|४॥
sarvasmin_zAnta* AkAze kena nAma_upakalpita: ||7|34|4||
न_इह_अस्त्य्_अहम् न च जगन्_न च ब्रह्म.आदि.शब्दकाः ।
na_iha_asti_aham na ca jagat_na ca brahma.Adi.zabdakA: |
शान्तस्य_एकस्य सर्व.त्वात्_कर्ता भोक्ता_इह कः कुतः ॥७|३४|५॥
zAntasya_ekasya sarva.tvAt_kartA bhoktA_iha ka: kuta: ||7|34|5||
उपदेश्य_अतिशायित्वात् सर्व.अपह्नव एव च ।
upadezya_atizAyitvAt sarva.apahnava* eva ca |
कृतो_अयम् स च सत्य.आत्मा त एव_अहम् विशिष्यते ॥७|३४|६॥
kRta:_ayam sa ca satya.AtmA te eva_aham viziSyate ||7|34|6||
अग्र.स्थ.सिद्ध.संचारो ज्ञायते न_अपि दारुणः ।
agra.stha.siddha.samcAra:_jJAyate na_api dAruNa: |
यथा_एक.पार्श्व.संसुप्त.नरः स्वप्न.अभ्र.गर्जितम् ॥७|३४|७॥
yathA_eka.pArzva.saMsupta.nara: svapna.abhra.garjitam ||7|34|7||
ज्ञप्तौ न_अस्ति यतस् तेन सिद्ध.आचारो न लक्ष्यते ।
jJaptau na_asti yata:_tena siddha.AcAra:_na lakSyate |
स्वभाव इति सर्वेण ज्ञप्ति.स्थो_ह्य्_अनुभूयते ॥७|३४|८॥
svabhAva* iti sarveNa jJapti.stha:_hi_anu.bhUyate ||7|34|8||
ज्ञप्तिर् अप्य् आत्म.भूता_एव सर्वम् भाति हि तन्.मयम् ।
jJapti:_api_Atma.bhUtA_eva sarvam bhAti hi tan.mayam |
तस्मात् सा_अहम् जगत्_सर्वम् अभिन्नम् परम.आत्मन: ॥७|३४|९॥
tasmAt sA_aham jagat sarvam a.bhinnam parama.Atmana: ||7|34|9||
ज्ञप्तिर् जगत्तया भाति संकल्प.स्वप्नयोर् इव ।
jJapti:_jagattayA bhAti saMkalpa.svapnayo:_iva |
अनाना.अवयवा_उदेति जलम् ऊर्मितया यथा ॥७|३४|१०॥
a.nAnA.avayavA_udeti jalam UrmitayA yathA ||7|34|10||
एक.आत्मा_एव_उदये ज्ञप्तेर् नानाtAम् इव च_आगतः ।
eka.AtmA_eva_udaye jJapte:_nAnAtAm iva ca_Agata: |
अज्ञानात्_स त्व् अवस्तुत्वात् प्रेक्षितो_न_उपलभ्यते ॥७|३४|११॥
ajJAnAt sa* tu_avastutvAt prekSita:_na_upalabhyate ||7|34|11||
यथा स्व.अवयवान् एव सर्वान् अवयवी_भवेत् ।
yathA sva.avayavAn eva sarvAn avayavI_bhavet |
नित्यान् अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥७|३४|१२॥
nityAn avayavam zAntam brahma_eva_idam tathA jagat ||7|34|12||
भाण्ड.लक्षाणि धत्ते ऽन्तश् चिद्.रूप.कनकेष्टिका ।
bhANDa.lakSANi dhatte_anta:_cit.rUpa.kanaka.iSTikA |
यद् एव सा चेतयते जगद्.आदि_इव वेत्ति तत् ॥७|३४|१३॥
yat_eva sA cetayate jagat.Adi_iva vetti tat ||7|34|13||
ब्रह्मैव कचति_इव_इदम् सत्तया_अच्छ.जगत्तया ।
brahma_eva kacati_iva_idam sattayA_accha.jagattayA |
चिद्.रूपत्वाद् द्रव.आत्मत्वात् तरङ्ग.आदि.तया_अब्धिवत् ॥७|३४|१४॥
cit.rUpatvAt_drava.AtmatvAt taraGga.Adi.tayA_abdhivat ||7|34|14||
यद्.यच्_चेतयते ऽन्तस् तु जगद्.आदीव पश्यति ।
yat.yat_cetayate_*nta:_tu jagat.Adi_iva pazyati |
अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥७|३४|१५॥
a.rUpam api rUpam svam yat_na cetayate na tat ||7|34|15||
चेतन.अचेतनत्व.उक्ती तस्य_ईशत्वात् स्व.देह.गे ।
cetana.a.cetanatva.uktI tasya_Iza.tvAt sva.deha.ge |
उपदेश.अर्थम् एव_उक्ते न सद्.विषयम् अर्थतः ॥७|३४|१६॥
upadeza.artham eva_ukte na sat.viSayam arthata: ||7|34|16||
न जगत् सन्_न च_एव_असद् भासते चेतनाच्_चिति ।
na jagat sat_na ca_eva_a.sat_bhAsate cetanAt_citi |
अचेतनान्_न कचति क इव_अर्थ.ग्रहो_अत्र नः ॥७|३४|१७॥
a.cetanAn_na kacati ka: iva_artha.graha:_atra na: ||7|34|17||
अचेतनम् चेतनम् च स्पन्द.अस्पन्द.वद् आत्मनः ।
a.cetanam cetanam ca spanda.a.spanda.vat_Atmana: |
स्वायत्ते न कदर्थ.स्थे स्वस्थ.पाषाण.वत् स्थिते ॥७|३४|१८॥
svAyatte na kadartha.sthe svastha.pASANa.vat sthite ||7|34|18||
यस्य_ईक्षितस्य नो सत्ता न_आधारो न च कारणम् ।
yasya_IkSitasya na.u sattA na_AdhAra:_na ca kAraNam |
सो ऽहम् इत्य् एव यो यक्षो_न जाते कुत उत्थितः ॥७|३४|१९॥
sa:_*ham iti_eva ya:_yakSa:_na jAte kuta: utthita: ||7|34|19||
यस्य_अहम् इति यक्षस्य सत्ता_एव_अस्ति न सत्यतः ।
yasya_aham iti yakSasya sattA_eva_asti na satya.ta: |
अहो नु चित्रम् तेन_इमे भवन्तो_विवशी.कृताः ॥७|३४|२०॥
aho nu citram tena_ime bhavanta:_vivazI.kRtA: ||7|34|20||
काकतालिय.वद् भ्रान्तम् अहम् ब्रह्मणि भासते ।
kAkatAliya.vat_bhrAntam aham brahmaNi bhAsate |
स्वम् एव रूपम् दृग्.भ्रान्तौ केशोण्ड्रकम् इव_अम्बरे ॥७|३४|२१॥
svam eva rUpam dRk.bhrAntau kezoNDrakam iva_ambare ||7|34|21||
ब्रह्मैव_अहम् जगच्_च_अत्र कुतो_नाश.समुद्भवौ ।
brahmÂ_eva_aham jagat_ca_atra kuta:_nAza.samudbhavau |
अतो_हर्ष.विषादानाम् किम्त्व्_एव कथम् आस्पदम् ॥७|३४|२२॥
ata:_harSa.viSAdAnAm kimtu_eva katham Aspadam ||7|34|22||
सर्व.ईश्वर.त्वाद् ईशस्य विभात_इदम् प्रचेतितम् ।
sarva.Izvara.tvAt_Izasya vibhAta_idam pra.cetitam |
अचेतितम् च नो भाति तेन_अचेतितम् अस्तु ते ॥७|३४|२३॥
a.cetitam ca no* bhAti tena_a.cetitam astu te ||7|34|23||
काकतालीय.वच्_चित्त्वाज्_जगतो_भाति ब्रह्म खम् ।
kAkatAlIya.vat_cittvAt_jagata:_bhAti brahma kham |
स्वप्न.संकल्प.पुर=वत् तत् तस्माद् भिद्यते कथम् ॥७|३४|२४॥
svapna.saMkalpa.pura=vat tat tasmAt_bhidyate katham ||7|34|24||
यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल.भञ्जिका ।
yathA_Urmi.Adi jale vRkSe yathA vA zala.bhaJjikA |
यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥७|३४|२५॥
yathA ghaTa.Adaya:_bhUmau tathA brahmaNi sargatA ||7|34|25||
अन्.आकृताव् असंस्थाने स्वच्छे यद् अनुभूयते ।
an.AkRtau_a.saMsthAne svacche yat_anubhUyate |
तत्.तद् एव_अत उदितम् किम्.नाम_अहम् जगन्ति किम् ॥७|३४|२६॥
tat.tat_eva.ata: uditam kiMnAma_aham jaganti kim ||7|34|26||
मरुतः स्पन्द.वैचित्र्यम् सत्तया_एव यथा तथा ।
maruta: spanda.vaicitryam sattayA_eva yathA tathA |
ब्रह्मणो निःस्वभावस्य जगद्.आद्य्.अहम्.आदि च ॥७|३४|२७॥
brahmaNa:_ni:svabhAvasya jagat.Adi.aham.Adi ca ||7|34|27||
यथा_अभ्रे लक्ष्यते वृक्ष.गज.वाजि.मृग.आदिता ।
yathA_abhre lakSyate vRkSa.gaja.vAji.mRga.AditA |
असन्_निवेश.आकृतिनि सर्ग.अहंते तथापरे ॥७|३४|२८॥
a.san_niveza.AkRtini sarga.ahaMte tathApare ||7|34|28||
सर्गो ऽवयव.वद् भाति सर्व एव* परे शिवे ।
sarga:_*vayava.vat_bhAti sarve eva pare zive |
एवम् तद्.उपमाम् विद्धि कार्य.कारण.वद् यथा ॥७|३४|२९॥
evam tat.upamAm viddhi kArya.kAraNa.vat_yathA ||7|34|29||
अन्तःशान्तमनाय_आसम् अन्.उपाधि गत.भ्रमम् ।
anta:zAntamanAya_Asam an.upAdhi gata.bhramam |
जगत्य् असम्भवाद् एव व्योम.वत् समम् आस्यताम् ॥७|३४|३०॥
jagati_a.sambhavAt_eva vyoma.vat samam AsyatAm ||7|34|30||
न भवन्तो न च वयम् न जगन्ति न ख.आदय: ।
na bhavanta:_na ca vayam na jaganti na kha.Adaya: |
सन्ति शान्तम् अशेषेण ब्रह्म_इदम् निर्भरम् स्थितम् ॥७|३४|३१॥
santi zAntam azeSeNa brahma_idam nirbharam sthitam ||7|34|31||
अशेषेष्व् अविशेषेषु शान्त.अशेष.विशेषता ।
azeSeSu_a.vizeSeSu zAnta.a.zeSa.vi.zeSatA |
सत्या सा_एव_अहम् इत्य् आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥७|३४|३२॥
satyA sA_eva_aham iti_Azu tyaktvA mokSAya bhAvyatAm ||7|34|32||
वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अवेदनम् ।
vedanam bandhanam viddhi viddhi mokSam a.vedanam |
यथास्थितम् यथाचारम् भव शान्तम् अवेदनम् ॥७|३४|३३॥
yathAsthitam yathAcAram bhava zAntam a.vedanam ||7|34|33||
द्रष्टा न दृश्यताम् याति चितिर् न_आयाति चेत्यताम् ।
draSTA na dRzyatAm yAti citi:_na_AyAti cetyatAm |
चेत्य.अभावाद् अजगति कः किम् चेतयते कथम् ॥७|३४|३४॥
cetya.abhAvAt_a.jagati ka: kim cetayate katham ||7|34|34||
द्रष्टृ.दृश्य.दशा.अभावाज्_जाग्रत्य् एव सुषुप्ति.वत् ।
draSTR.dRzya.dazA.abhAvAt_jAgrati_eva suSupti.vat |
शरद्.आकाश.कोश.आभम् असत्ता.उपमम् आस्यताम् ॥७|३४|३५॥
zarat.AkAza.koza.Abham a.sattA.upamam AsyatAm ||7|34|35||
तथा_एक.ब्रह्म=चिद्.रूपे पवन.स्पन्दने यथा ।
tathA_eka.brahma=cit.rUpe pavana.spandane yathA |
अत्र_अचिद्.बोधता सर्गो_मोक्षो_ब्रह्म.एक.बोधता ॥७|३४|३६॥
atra_a.cit.bodhatA sarga:_mokSa:_brahma.eka.bodhatA ||7|34|36||
चित्.स्पन्दो_ब्रह्म.मरुतो_यत्र सर्ग इति स्मृतः ।
cit.spanda:_brahma.maruta:_yatra sarga* iti smRta: |
न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद् उदाहृतम् ॥७|३४|३७॥
na_atra cit.spandanam yat syAt_nirvANam tat_udAhRtam ||7|34|37||
बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
bIjam antar yathA vetti svarUpam pallava.Adikam |
तथा महा.चिद् अन्तस्थम् स्वरूपम् वेत्ति सर्गताम् ॥७|३४|३८॥
tathA mahA.cit_anta.stham svarUpam vetti sargatAm ||7|34|38||
पत्र.आदि.वेदनाद् बीजम् यथा पत्र.आदि तिष्ठति ।
patra.Adi.vedanAt_bIjam yathA patra.Adi tiSThati |
परा चित्.सर्ग.संवित्तिस् तथा भवति सर्गता ॥७|३४|३९॥
parA cit.sarga.saMvitti:_tathA bhavati sargatA ||7|34|39||
यथा भाव.विकार.आभाश् चित्.पराः सर्गतास् तथा ।
yathA bhAva.vikAra.AbhA:_cit.parA: sargatA:_tathA |
सर्वे बीजानि दृष्टान्तास् तद्.रूपा एव तन्मयाः ॥७|३४|४०॥
sarve bIjAni dRSTAntA:_tat.rUpA: eva tat.mayA: ||7|34|40||
निर्विकार.परब्रह्म.मयम् सर्वम् इदम् जगत् ।
nir.vikAra.parabrahma.mayam sarvam idam jagat |
निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥७|३४|४१॥
nir.vikAram an.Adyantam evam viddhi nir.Amayam ||7|34|41||
निज.संकल्प.मात्र.आत्मा निज.संकल्पनात् क्षयी ।
nija.saMkalpa.mAtra.AtmA nija.saMkalpanAt kSayI |
द्वैत.अद्वैत=विकारो अयम् संकल्प.नगरम् यथा ॥७|३४|४२॥
dvaita.advaita=vikAra:_ayam saMkalpa.nagaram yathA ||7|34|42||
शून्यत्व.आकाशयोर् भेदो यादृशो_अवगतस् त्वया ।
zUnyatva.AkAzayo:_bheda:_yAdRza:_avagata:_tvayA |
भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म.सर्गयो: ॥७|३४|४३॥
bhedam nir.Atmakam viddhi tAdRzam brahma.sargayo: ||7|34|43||
महा.चिद्.रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
mahA.cit.rUpiNI zAntA yA sattA brahmaNa: purA |
स्वतः सा_इयम् अहम्त्वम् च मानवो ऽस्मि_इत्य् अबोध.तः ॥७|३४|४४॥
svata: sA_iyam ahamtvam ca mAnava:_asmi_iti_a.bodha.ta: ||7|34|44||
ब्रह्मण्य् अस्मिञ् जगद्.रूपे न किम्चिद् अपि जायते ।
brahmaNi_asmin_jagat.rUpe na kimcit_api jAyate |
जातम् अप्य् अथ नष्टम् च न नश्यत्य् अम्बु.वीचिवत् ॥७|३४|४५॥
jAtam api_atha naSTam ca na nazyati_ambu.vIcivat ||7|34|45||
पदार्थ.ब्रह्म.रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
padArtha.brahma.rUpeNa brahma_eva_Atmani tiSThati |
अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥७|३४|४६॥
avayavi_iva_avayave khe kham vAri_iva vAriNi ||7|34|46||
निमेषाद् अर्ध.भागेन देशाद् देश.अन्तर.स्थितौ ।
nimeSAt_ardha.bhAgena dezAt_deza.antara.sthitau |
यद् रूपम् सम्विदो मध्ये स स्वभाव उपास्यताम् ॥७|३४|४७॥
yat_rUpam samvida:_madhye sa* svabhAva* upAsyatAm ||7|34|47||
संक्षुब्धम् अक्षुब्धम् इति द्वि.रूपम्
saM.kSubdham a.kSubdham iti dvi.rUpam
सम्वित्.स्वरूपम् प्रवदन्ति सन्तः ।
samvit.svarUpam pra.vadanti santa: |
श्रेयः परम् तेन समीहसे त्वम्
zreya: param tena sam.Ihase tvam
तद् एक.निष्ठो_भव मा_अमतिर् भूः ॥७|३४|४८॥
tat_eka.niSTha:_bhava mA_a.mati:_bhU: ||7|34|48||
॥
oॐm
FM.7.34
REALIZATION
VASISHTHA THE PLENTIFUL said—
प्राप्तेषु सुख.दुःखेषु या नश्यति स नश्यति ।
prApteSu sukha.du:kheSu yA nazyati sa* nazyati |
यो न नश्यत्य् अनाशो ऽसाव् अलम् शास्त्र.उपदेशनैः ॥७|३४|१॥
ya:_na nazyati_anAza:_asau_alam zAstra.upadezanai: ||7|34|1||
.
prApteSu sukha.du:kheSu when pleasure and sorrow have been had = yA nazyati sa nazyati what's destroyed/forgotten is destroyed/forgotten = yo na nazyati one.who isn't destroyed, = anAza: asau alam is gets.to.be indestructible = zAstra.upadezanai: thru the shâstra.teachings
.
prApteSu sukha.du:kheSu yA nazyati sa nazyati yo na nazyati anAza: asau alam zAstra.upadezanai:
.
prApteSu sukha.du:kheSu
yA nazyati sa nazyati
yo na nazyati
anAza: asau alam
zAstra.upadezanai:
.
*AB. dRSTamRSTirjagat tasyAdarzanAdeva saMkSaya: | iti yatprastutam tasya varNyante'tropayattaya: || "vedana.uttham jagat aham citi zAmyaty avedanAt" iti yad uktam tatropapattIr vivakSur bhagavAn vasiShTha: prathamam nazvarIbhya: sukha.du:khAnubhava.tripuTIbhya: pRthak.kRtyAnazvaram AtmAnam darzayams tad darzanAd eva sarva.zAstropadezAnAm caritArthety Aha –prApteSv iti ||
*sv.1 VASISHTHA continued: That which is annihilated by happiness or unhappiness in life is so annihilated; but that which is not annihilated is not annihilated. This is the essence of the scriptural teachings.
??. Those who perish, perish taking their good or bad karmic rewards; but there are those who don't perish: so it is taught in the Shastras.
*vlm. A man lost in the pleasure or pains that fall to his share in this life is lost forever for the future. But the scriptures pronounce that he who is not lost is imperishable.
यस्य च_इच्छा.उदयस् तस्य सत्यवश्यम् सुख.आदयः ।
yasya ca_icchA.udaya:_tasya satyavazyam sukha.Adaya: |
ते चेत् सम्यक् चिकित्स्यन्ते पूर्वम् इच्छा_एव मुच्यताम् ॥७|३४|२॥
te cet samyak cikitsyante pUrvam icchA_eva mucyatAm ||7|34|2||
.
yasya ca_icchA.udaya:
and one for whom desire is arisen
tasya satya.vazyam / sati_avazyam
sukha.Adaya:
for him
te cet samyak_cikitsyante
pUrvam icchA_eva mucyatAm
yasya ca icchA
And (one) whose desire
udaya: arisen tasya satya. suchness vazyam is subject to, the slave of sukha.Adaya: pleasure &c te cet samyak.cikitsyante practice pure consciousness pUrvam from the beginning icchA eva mucyatAm freed
*AB. yas tv icchAdimAn sa nitya.du:khI nAtmA kimtv icchA.tyAgAdy.upAryArcakisanIya.samsRti.roga.koTAv evêty AzayenAha.yasya ca iti ||7|34|
*sv.2 One who has desires undergoes pleasant and unpleasant experiences.
*vlm.2. He who has his desires always rising in his mind, is ever subject to the changes of his fortune; therefore it is proper to give up desire at first, in order to prevent the alternation of pain and pleasure.
2 He who has his desires always rising in his mind is always subject to the changes of fortune. Therefore it is proper to give up desire at first in order to prevent alternating pains and pleasures.
अहम् जगद् इदम् भ्रान्तिर् न_अस्त्य्_एव परमे पदे ।
aham jagat_idam bhrAnti:_na_asti_eva parame pade |
इदम् शान्तम् अन्.आलम्भम् सर्वम् निर्वाणम् अव्ययम् ॥७|३४|३॥
idam zAnta.manÂlambham sarvam nirvANam avyayam ||7|34|3||
.
aham jagat idam bhrAnti
This delusion of me and the world
na_asti eva parame pade
is not at.all in the higher state
idam zAntam
It is peaceful
anAlambham
not to be gotten
sarvam nirvANam avyayam
entirely changeless nirvANa.
.
*AB. yas tv avinAzyAtmA tatrêcchAdy.abhimAni tad abhimantavyam jagat ca na yas tv aninAzyAtmA tatrêcchAdy.abhimAnI tad abhimantavyam jagat ca na sambhAvyam evêty Aha.aham iti ||7|34|
*sv.3 If one wishes to get rid of the disease of such experiences, the only thing to do is to get rid of the desires.
*vlm.3. The error that this is I and that the world, does not attach to immortal soul; which is tranquil and unsupported, quite dispassionate and undecaying in itself.
अहम् ब्रह्म जगच्_च_इति शब्द.सम्भ्रम.विभ्रमः ।
aham brahma jagat_ca_iti zabda.sambhrama.vibhrama: |
सर्वस्मिञ् छान्त आकाशे केन नाम_उप.कल्पितः ॥७|३४|४॥
sarvasmin_zAnta* AkAze kena nAma_upakalpita: ||7|34|4||
.
"aham brahma jagat ca"
iti zabda.sambhrama.vibhrama:
such a delusive confusion of words :
sarvasmin zAnta AkAze
when everywhere is a quiet space
kena nAma
how exactly is it
upakalpita:
prepared/managed
?
*vlm.4. That this is I, that is Brahma, and the other is the world, are verbal distinctions that breed error in the mind; by attributing different appellations, to one uniform and invariable void that is ever calm and quiet, (This is the eternal vacuum of vasishtha, beside which there is nothing else in existence).
*sv.4.5.6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
न_इह_अस्त्य्_अहम् न च जगन्_न च ब्रह्म.आदि.शब्दकाः ।
na_iha_asti_aham na ca jagat_na ca brahma.Adi.zabdakA: |
शान्तस्य_एकस्य सर्व.त्वात्_कर्ता भोक्ता_इह कः कुतः ॥७|३४|५॥
zAntasya_ekasya sarva.tvAt_kartA bhoktA_iha ka: kuta: ||7|34|5||
.
na iha_asti aham na ca jagat na ca brahmAdi.zabdakA: zAntasya ekasya sarvatvAt kartA bhoktA iha ka: kuta:
.
na iha_asti aham
na ca jagat
na ca brahmAdi.zabdakA:
zAntasya ekasya sarvatvAt
kartA bhoktA iha ka: kuta:
.
*vlm.5. Here there is no ego nor world, nor the fictitious names of Brahma_and others; the all pervading One being quite calm and all in all, there is no active or passive agent at all in this place (or vacuity).
*sv.4.5.6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
उपदेश्य_अतिशायित्वात् सर्व.अपह्नव* एव च ।
upadezya_atizAyitvAt sarva.apahnava* eva ca |
कृतो_अयम् स च सत्य.आत्मा त* एव_अहम् विशिष्यते ॥७|३४|६॥
kRta:_ayam sa ca satya.AtmA te eva_aham viziSyate ||7|34|6||
.
upadezya_ati.zAyitvAt
sarvApahnava eva ca
kRta:_ayam sa ca satyAtmA
ta evAham
viziSyate
.
*vlm.6. The multiplicity of doctrines and the plurality of epithets, which are used to explain the true spirit and inexplicabl One, are null and refutable, and among them the word ego in particur, is altogether false and futile.
*sv.4.5.6 There is no delusion in the supreme self that the 'I' and 'the world' exist. Who has invented these expressions and superimposed them on the pure void which is supreme peace? There is neither an 'I', nor the 'world' nor even 'Brahman'. All these are words.
*VA – all unreal? terms are
invented for better teaching only.
With removal of that, only real Atma, which I am, remains
अग्र.स्थ.सिद्ध.संचारो_ज्ञायते न_अपि दारुणः ।
agra.stha.siddha.samcAra:_jJAyate na_api dAruNa: |
यथा_एक.पार्श्व.संसुप्त.नरः स्वप्न.अभ्र.गर्जितम् ॥७|३४|७॥
yathA_eka.pArzva.saMsupta.nara: svapna.abhra.garjitam ||7|34|7||
.
agra.stha.siddha.samcAra:
someone proceeding one.pointedly
jJAyate na_api dAruNa:
doesn't know any terror
yathA eka.pArzva.samsupta.nara:
like one person sleeping nearby
svapnAbhra.garjitam
a dreamcloud roaring.
.
*vlm.p. A man absorbed in meditation does not see visible phenomena, just as a thoughtless person has no perception of a ghost standing in his presence, and just as a sleeping man does not perceive the dreams occurring to another sleeping by his side, or hear the loud roar of clouds in the unconscious state of his sound sleep.
*sv.7.8 The only reality is supreme peace.
ज्ञप्तौ न_अस्ति यतस् तेन सिद्ध.आचारो_न लक्ष्यते ।
jJaptau na_asti yata:_tena siddha.AcAra:_na lakSyate |
स्वभाव* इति सर्वेण ज्ञप्ति.स्थो_ह्य्_अनुभूयते ॥७|३४|८॥
svabhAva* iti sarveNa jJapti.stha:_hi_anu.bhUyate ||7|34|8||
.
jJaptau na_asti yatas tena
siddhAcAro na lakSyate
svabhAva iti sarveNa
jJapti.stho hy anubhUyate
estabished as appearance, it is experienced.
.
#jJapti appearance, that which is known; apprehension. >bhaj bhakti / >jJA jJapti
*sv.7.8 The only reality is supreme peace.
*vlm.8. In this manner the courses of the spirits are imperceptible to us, though they be continually moving; all about us; because it is our nature to perceive what you know of, and never know anything, which is without or beyond our knowledge.
ज्ञप्तिर् अप्य् आत्म.भूता_एव सर्वम् भाति हि तन्.मयम् ।
jJapti:_api_Atma.bhUtA_eva sarvam bhAti hi tan.mayam |
तस्मात् सा_अहम् जगत्_सर्वम् अभिन्नम् परम.आत्मन: ॥७|३४|९॥
tasmAt sA_aham jagat sarvam a.bhinnam parama.Atmana: ||7|34|9||
.
jJapti:_api_Atma.bhUtA_eva
sarvam bhAti hi tan.mayam xx
tasmAt sA_aham jagat sarvam
a.bhinnam parama.Atmana:
.
*vlm.9. Knowledge also being as our soul, shows all things like itself (i. e. as we have their ideas or representations of them in our mind); therefore our knowledge of the ego and the world beside, is not separate from the soul and the Supreme soul also.
*sv. Since this is the all, there is no division in it nor a doer nor an experiencer.
#jJapti
#Atman . #AtmabhUta .mfn.. "become another's self", attached to, faithful Mn. vii , 217 R. vii , 83 , 5.
ज्ञप्तिर् जगत्तया भाति संकल्प.स्वप्नयोर् इव ।
jJapti:_jagattayA bhAti saMkalpa.svapnayo:_iva |
अनाना.अवयवा_उदेति जलम् ऊर्मितया यथा ॥७|३४|१०॥
a.nAnA.avayavA_udeti jalam UrmitayA yathA ||7|34|10||
.
jJapti:_jagattayA bhAti
saMkalpa.svapnayo:_iva
as of conception & dream +
a.nAnA.avayavA.udeti
jalam UrmitayA yathA
.
*sv. Since this is the all, there is no division in it nor a doer nor an experiencer.
*vlm.10. So our knowledge (idea or notion), manifests itself in the form of the world before us; in like manner as our dreams and desires (or imaginations), represent the same as true to us. These various manifestations of the inward soul, are no way different from it, as the waves and bubbles are no other than the water, whence they take their rise.
एक.आत्मा_एव_उदये ज्ञप्तेर् नानाtAम् इव च_आगतः ।
eka.AtmA_eva_udaye jJapte:_nAnAtAm iva ca_Agata: |
अज्ञानात्_स त्व्_अवस्तुत्वात् प्रेक्षितो_न_उपलभ्यते ॥७|३४|११॥
ajJAnAt sa* tu_avastutvAt prekSita:_na_upalabhyate ||7|34|11||
.
eka.AtmA_eva
tho only one self
udaye jJapta:
in the rise of jnapti.Apprehension
nAnAtam iva ca_Agata:
ajJAnAt sa tu_avastutvAt_prekSito na_upalabhyate
.
*KG: ajJAnAtsa tvavastu
*VLM: ajJAnAtsatvavastu
*sv. For the sake of instruction, definitions are coined.
*vlm.11. Notwithstanding the identity of the soul, and its manifestations of knowledge, notion, idea_and others; they are considered as distinct things by ignorant thinkers, but the learned make no distinction whatever, between the manifestation and its manifesting principle.
.x.11 In spite of the identity of the soul and its manifestations of knowledge, concept, ideas and others, ignorant thinkers consider them to be distinct things. The learned make no distinction whatever between the manifestation and its manifesting principle.
यथा स्व.अवयवान् एव सर्वान् अवयवी_भवेत् ।
yathA sva.avayavAn eva sarvAn avayavI_bhavet |
नित्यान् अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥७|३४|१२॥
nityAn avayavam zAntam brahma_eva_idam tathA jagat ||7|34|12||
.
yathA sva.avayavAn_eva just as them self.embodiments sarvAn all of them avayavI_bhavet nityAn_avayavam zAntam brahmaiva idam tathA jagat
.
yathA sva.avayavAn_eva
sarvAn
avayavI_bhavet
nityAn_avayavam zAntam
brahmaiva idam tathA jagat
.
*sv. For the sake of instruction, definitions are coined.
*vlm.12. As the integral soul becomes a component body, by its assuming to itself all its members and limbs; so the eternally undivided spirit of God, appears to be multiplied in all parts of the world, and various works of creation.
*vlm.12.As the indivisible soul becomes a component body by assuming all its organs and limbs, so the eternally undivided spirit of God appears to be multiplied in all parts of the world and in the various works of creation.
भाण्ड.लक्षाणि धत्ते ऽन्तश्_चिद्.रूप.कनकेष्टिका ।
bhANDa.lakSANi dhatte_anta:_cit.rUpa.kanaka.iSTikA |
यद् एव सा चेतयते जगद्.आदि_इव वेत्ति तत् ॥७|३४|१३॥
yat_eva sA cetayate jagat.Adi_iva vetti tat ||7|34|13||
.
bhANDa.lakSANi dhatte_anta: cit.rUpa.kanaka.iSTikA | yat_eva sA cetayate jagat.Adi_iva vetti tat
.
bhANDa.lakSANi dhatte_anta:
cit.rUpa.kanaka.iSTikA |
yat_eva sA cetayate
jagat.Adi_iva vetti tat
.
#iSTaka .f.. a brick in general ; a brick used in building the sacrificial altar VS.mRcch.&c&c. . #iSTikA .f.. = .iStakA q.v. Lexic.
*sv. For the sake of instruction, definitions are coined.
*vlm.13. So the intellect contains numberless thoughts in itself, as a tray holds a great many golden cups in it; and whenever this intellect is awake, it sees innumerable worlds appearing before it.
13. The intellect contains numberless thoughts in itself, just as a tray holds a great many golden cups. Whenever this intellect is awake, it sees innumerable worlds appearing before it.
*sv. For the sake of instruction, definitions are coined.
*VA – bhANDa can be vessels and
can be ornaments.
kanaka can be gold or can be ‘golden’ (color)
iSTakA can be lump of clay or, I guess, of gold too.
Comparison should be read like 1. many vessels in lump of golden clay,
2. many ornaments in lump of gold, 3. both are intended?
Like this, many objects are potentially in Cit.
ब्रह्मैव कचति_इव_इदम् सत्तया_अच्छ.जगत्तया ।
brahma_eva kacati_iva_idam sattayA_accha.jagattayA |
चिद्.रूपत्वाद् द्रव.आत्मत्वात् तरङ्ग.आदि.तया_अब्धिवत् ॥७|३४|१४॥
cit.rUpatvAt_drava.AtmatvAt taraGga.Adi.tayA_abdhivat ||7|34|14||
.
brahma/A_eva kacati_iva
the Immensity alone seems to project
idam
This
sattayA_accha.jagattayA x +
cit.rUpatvAt_drava.AtmatvAt
taraGga.Adi.tayA
w the state of waves
abdhi.vat
ocean.like.
,
*sv.14 That is the only truth that the self and the self alone is.
*vlm.14. It is Brahma himself that shines in his brightness, in the form of this fair creation; by being dissolved throughout the whole, in his liquified form of the Intellect, as the sea shows itself in the changing forms of its waves.
यद्.यच्_चेतयते ऽन्तस् तु जगद्.आदीव पश्यति ।
yat.yat_cetayate_*nta:_tu jagat.Adi_iva pazyati |
अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥७|३४|१५॥
a.rUpam api rUpam svam yat_na cetayate na tat ||7|34|15||
.
yad.yat cetayate antas tu
but whatever is conceived within
jagat.Adi_iva pazyati
a.rUpam api
tho without Form
rUpam svam
yat na cetayate
what is not conceived
na tat
is not that
.
*vlm.15. Whatever is thought of in the mind, the same (thought or idea) appears in the form of the world &c; and the formless thought takes a definite form; but what is not in the mind, never appears to view.
*sv. [extreme paraphrase] But, just as the dream.experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non.different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
चेतन.अचेतनत्व.उक्ती तस्य_ईशत्वात् स्व.देह.गे ।
cetana.a.cetanatva.uktI tasya_Iza.tvAt sva.deha.ge |
उपदेश.अर्थम् एव_उक्ते न सद्.विषयम् अर्थतः ॥७|३४|१६॥
upadeza.artham eva_ukte na sat.viSayam arthata: ||7|34|16||
.
cetana.acetanatva.uktI tasya IzatvAt svadehage upadeza.artham eva ukte i only for instruction it is said na sad.viSayam arthata:
.
cetana.acetanatva.uktI
tasya IzatvAt svadehage
upadeza.artham eva ukte
na sad.viSayam arthata:
.
*vlm.16 The concepts of exercising the intellect and the lack of any thought are both applied to the Supreme Intellect because of its almighty power to assume either to itself. This sort of explanation is for the instruction of others. In reality, there are no such states appertaining to the ever intelligent soul.
*vlm.16. The word intellection and want of thought, are both applied to the Supreme Intellect, from its almighty power to assume either of them to itself; this sort of expression is for the instruction of others, or else there are no such states, appertaining to the ever intelligent soul in reality.
*sv. [extreme paraphrase] But, just as the dream.experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non.different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
न जगत् सन्_न च_एव_असद् भासते चेतनाच्_चिति ।
na jagat sat_na ca_eva_a.sat_bhAsate cetanAt_citi |
अचेतनान्_न कचति क* इव_अर्थ.ग्रहो_अत्र नः ॥७|३४|१७॥
a.cetanAn_na kacati ka: iva_artha.graha:_atra na: ||7|34|17||
.
na jagat sat_na ca_eva_a.sat bhAsate cetanAt_citi a.cetanAn_na kacati ka_iva_artha.graha:_atra na:
.
na jagat sat_na ca_eva_a.sat
bhAsate cetanAt_citi
a.cetanAn_na kacati
ka_iva_artha.graha:_atra na:
.
*vlm.17. The world is neither a reality nor unreality, but exhibits itself as such by intellection of the intellect; but as it does not appear in absence of intellection, the same is inculcated in this lecture, (i. e. Never think of the world or anything at all, and
it will vanish of itself withal).
*sv. [extreme paraphrase] But, just as the dream.experiences of two people sleeping side by side are not the same and one does not know what the other is dreaming about, one's understanding and inner experience are personal and unique. Surely, it is consciousness as the self that is aware of everything in the universe. Hence, I am that consciousness; I, the world and all things in it are non.different from it. It is the one self that appears as the many, but because of ignorance and because of the extreme subtlety of the self, this is not seen as such. It is the self that sees this universe within itself as if the universe had a form, though in fact it has no form.
अचेतनम् चेतनम् च स्पन्द.अस्पन्द.वद् आत्मनः ।
a.cetanam cetanam ca spanda.a.spanda.vat_Atmana: |
स्वायत्ते न कदर्थ.स्थे स्वस्थ.पाषाण.वत् स्थिते ॥७|३४|१८॥
svAyatte na kadartha.sthe svastha.pASANa.vat sthite ||7|34|18||
.
a.cetanam cetanam ca
Non.sentient or sentient
Atmana:
of the self
spanda.aspandavad
being vibrant or non.vibrant
.svAyatte na kadartha.sthe svastha.pASANa.vat sthite
.
*sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
*vlm.18. Intellection and its absence, are as the agitation and stillness of the soul; and both of these being under your subjection, it is quite easy and never difficult for you to restrain yourself, by remaining as still as a piece of stone.
18 Reasoning and its absence are like the agitation and stillness of the soul. If both are under your subjection, it is quite easy and never difficult for you to restrain yourself by remaining as still as a piece of stone.
*VA – conscious and non
conscious are like vibration and non.vibration of Atman,
which remains steady like crystall, naturally and without efforts
reflecting moving and unmoving stuff.
acetanam is like aspanda, and cetanam is like spanda of Atman? Is
there a rule about sequence in comparizons? (acetanam is first to
compare, but its comparison is second; cetanam is second but compared
to first)
यस्य_ईक्षितस्य नो सत्ता न_आधारो_न च कारणम् ।
yasya_IkSitasya na.u sattA na_AdhAra:_na ca kAraNam |
सो ऽहम् इत्य् एव यो यक्षो_न जाते कुत उत्थितः ॥७|३४|१९॥
sa:_*ham iti_eva ya:_yakSa:_na jAte kuta: utthita: ||7|34|19||
.
yasya IkSitasya na.u sattA
one of whose wish there's not any sattA Suchness
na AdhAra:
no support
na ca kAraNam
and no cause
so 'ham iti "I am he"
eva yo yakSa:
na jAne
I don't know
kutas utthita:
why would it spring.up
?
Why do you not see that they are the sources of your own destruction? Do not be deluded by this illusory world.appearance. Behold this delusion and enquire into it. You will then rest in your own self which is beginningless and endless.
*vlm.19.
O ye men that are as frail and fickle and liable to fall down, as the tremulous dewdrop hanging on the edge of a leaf on high; do not sleep regardless of your fates, in the womb of this frail and mortal world (or in this world of mortality).
*vlm.19. An appearance which has neither its essence or substance, and any assignable cause for its existence, is the very nature of this egoism of ours, which we know not whence it has appeared as an apparition before us.
*vlm.19 An appearance which has neither essence nor substance, nor any assignable cause for its existence, is the very nature of this egoism of ours. We know not from where it appeared like an apparition before us.
*sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
यस्य_अहम् इति यक्षस्य सत्ता_एव_अस्ति न सत्यतः ।
yasya_aham iti yakSasya sattA_eva_asti na satya.ta: |
अहो नु चित्रम् तेन_इमे भवन्तो_विवशी.कृताः ॥७|३४|२०॥
aho nu citram tena_ime bhavanta:_vivazI.kRtA: ||7|34|20||
.
yasya "aham" iti yakSasya sattA eva_asti na satyata: aho nu citram tena ime bhavanta: vivazI.kRtA:
.
yasya "aham" iti yakSasya
sattA eva_asti na satyata:
aho nu citram tena ime
bhavanta: vivazI.kRtA:
.
*sv. All distinctions like sentient, insentient, etc., though they are not real are intended only for the instruction of seekers.
*vlm.20. It is very strage that this apparition of your ego, which has no entity in reality; should take such possession of your mind, as to make you insensible of yourself.
काकतालिय.वद् भ्रान्तम् अहम् ब्रह्मणि भासते ।
kAkatAliya.vat_bhrAntam aham brahmaNi bhAsate |
स्वम् एव रूपम् दृग्.भ्रान्तौ केशोण्ड्रकम् इव_अम्बरे ॥७|३४|२१॥
svam eva rUpam dRk.bhrAntau kezoNDrakam iva_ambare ||7|34|21||
.
kAkatAliyavat_bhrAntam
a Coconut.Crow delusion
aham brahmaNi bhAsate
''I'' shines in the Brahman
svam eva rUpam dRg.bhrAntau
as its own form in the perceptual delusion
kezoNDrakam iva_ambare .
.
*sv.21 The notion 'I' arises in Brahman accitentally (like the crow alighting on the cocoanut tree and the coconut falling down without causal relationship). In truth,
*vlm.21. It is by accitent that one happens to observe (or resolve) the ego, in the person of the impersonal Brahma; just as a man by deception of his eye sight, comes to descry an arbour in the sky.
*vlm.21 By accitent one happens to observe the ego in the person of the impersonal brahman_, just as a man by deception of his eyesight comes to see a tree in the sky.
ब्रह्मैव_अहम् जगच्_च_अत्र कुतो_नाश.समुद्भवौ ।
brahmÂ_eva_aham jagat_ca_atra kuta:_nAza.samudbhavau |
अतो_हर्ष.विषादानाम् किम्त्व्_एव कथम् आस्पदम् ॥७|३४|२२॥
ata:_harSa.viSAdAnAm kimtu_eva katham Aspadam ||7|34|22||
.
brahma/A_eva_aham jagat_ca_atra kuta: nAza.sam.udbhavau ata: harSa.viSAdAnAm
kimtu_eva katham Aspadam
.
brahma/A_eva_aham
jagat_ca_atra
kuta: nAza.sam.udbhavau
ata: harSa.viSAdAnAm
kimtu_eva katham Aspadam
.
*sv.22. I am Brahman, the world is Brahman, there is neither a beginning nor a ceasing. Hence, where is the reason to rejoice or to grieve?
*vlm.22. If my ego and the world are really the same with Brahma, then how and whence is it that come to have their production and dissolution, and what is the cause of our joy or sorrow in either of these cases.
सर्व.ईश्वर.त्वाद् ईशस्य विभात_इदम् प्रचेतितम् ।
sarva.Izvara.tvAt_Izasya vibhAta_idam pra.cetitam |
अचेतितम् च नो भाति तेन_अचेतितम् अस्तु ते ॥७|३४|२३॥
a.cetitam ca no* bhAti tena_a.cetitam astu te ||7|34|23||
.
sarva.Izvara.tvAt_Izasya vibhAta_idam pra.cetitam a.cetitam ca no bhAti tena_a.cetitam astu te
.
sarva.Izvara.tvAt_Izasya
vibhAta_idam pra.cetitam
a.cetitam ca no bhAti
tena_a.cetitam astu te
.
*vlm.23. It is by the almighty power of God, that this world of thought (or the ideal world), comes to be visible to sight; but as the absence of thought of it, prevents its appearance into us; there be thoughtless of it in order to avoid its (repeated) sight (in repeated births).
*sv.23 Because the Lord is omnipotent some things appear to be sentient and others insentient.
काकतालीय.वच्_चित्त्वाज्_जगतो_भाति ब्रह्म खम् ।
kAkatAlIya.vat_cittvAt_jagata:_bhAti brahma kham |
स्वप्न.संकल्प.पुर=वत् तत् तस्माद् भिद्यते कथम् ॥७|३४|२४॥
svapna.saMkalpa.pura=vat tat tasmAt_bhidyate katham ||7|34|24||
.
like the Coconut Crow
thru accidental Consciousness
the Brahman Immensity projects this space, the world
like a city fancied in a dream
:
how is that different from That
?
kAkatAlIya.vat_cittvAt_jagata:_bhAti brahma kham |
svapna.saMkalpa.pura=vat tat tasmAt_bhidyate katham
.
*vwv.1339/7.34.24. On account of the conscious nature of the world, it is Brahman, the sky (of Consciousness), that appears (as the world) accitentally, in the manner of a city of fancy seen in a dream. How could it be different from that (Brahman)?
*vlm.24. It is by mere accitent that the vacuous (empty) mind of Brahma, exhibits the ideal world in itself;; just as any man dreams a fairy city, or sees the objects of his desire and fancy in his mind. How then is it possible to separate the contained from the containing mind?
*sv.24 ... there are no such divisions in Brahman.
यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल.भञ्जिका ।
yathA_Urmi.Adi jale vRkSe yathA vA zala.bhaJjikA |
यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥७|३४|२५॥
yathA ghaTa.Adaya:_bhUmau tathA brahmaNi sargatA ||7|34|25||
.
yathA
as
Urmi.Adi jale
waves in water
vRkSe yathA vA
or as in a tree
zala.bhaJjikA
a statue
yathA ghaTa.Adaya: bhUmau
as a pot in earth
tathA brahmaNi sargatA
thus in the Immensity is the state of Creation
.
*vwv.1307/7.34.25. As waves and the like exist in water, as wooden statues exist (potentially) in a tree (before they are carved out) and as pots and the like exist (potentially) in the earth, so does the Universe.nature exist in Brahman.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
*vlm.25. The creation abides in the divine mind, in the same manner, as the waves appertain to the sea_and statue inheres in the wood; and as the relation of pots and other things is with the earth, so do all things pertain to the nature of Brahma.
अन्.आकृताव् असंस्थाने स्वच्छे यद् अनुभूयते ।
an.AkRtau_a.saMsthAne svacche yat_anubhUyate |
तत्.तद् एव_अत उदितम् किम्.नाम_अहम् जगन्ति किम् ॥७|३४|२६॥
tat.tat_eva.ata: uditam kiMnAma_aham jaganti kim ||7|34|26||
.
an.AkRtau_a.samsthAne svacche yat_anu.bhUyate tat.tat_eva.ata_uditam kim.nAma_aham jaganti kim
.
an.AkRtau_a.samsthAne
svacche yat_anu.bhUyate
tat.tat_eva.ata_uditam
kim.nAma_aham jaganti kim
.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
*vlm.26. As all things appear in their formless (immaterial) state, in the unsubstantial and transparent vacuity of the mind; so doth the ego and this world also appear in the divine mind: (in the same manner as the shapeless clouds appear in the clear and empty sky, and exhibit afterwards their various shapes).
*vlm.26 As all things appear in their formless state in the insubstantial and transparent emptiness of the mind, so ego and this world also appears in the Divine Mind.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
मरुतः स्पन्द.वैचित्र्यम् सत्तया_एव यथा तथा ।
maruta: spanda.vaicitryam sattayA_eva yathA tathA |
ब्रह्मणो निःस्वभावस्य जगद्.आद्य्.अहम्.आदि च ॥७|३४|२७॥
brahmaNa:_ni:svabhAvasya jagat.Adi.aham.Adi ca ||7|34|27||
.
maruta: spanda.vaicitryam sattayA_eva yathA tathA brahmaNa: ni:svabhAvasya jagat.Ady.aham.Adi ca
.
maruta: spanda.vaicitryam
sattayA_eva
yathA
tathA
brahmaNa: ni:svabhAvasya
jagat.Ady.aham.Adi ca
.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
*vlm.27. As the air by its natural inflation, breathes out in various sorts of breezes, so One whose nature is unknown, evolves himself in every form of the ego of each individual and of the world. (The breezes are said to be fortynine in number. The nature of God is called avidyá.ignorance Or what weknow not). The meaning is that, as the formless and vacuous air produces all sorts of winds. So doth God who is nihsabháva without and beyond sabháva nature produce all natures.
यथा_अभ्रे लक्ष्यते वृक्ष.गज.वाजि.मृग.आदिता ।
yathA_abhre lakSyate vRkSa.gaja.vAji.mRga.AditA |
असन्_निवेश.आकृतिनि सर्ग.अहंते तथापरे ॥७|३४|२८॥
a.san_niveza.AkRtini sarga.ahaMte tathApare ||7|34|28||
.
yathA abhre lakSyate
as is seen in a cloud
vRkSa.gaja.vAji.mRga=Adi+tA
the state of tree.elephant.horse.deer.&c +
a.san_niveza.AkRtini sarga.ahaMte
tathA
apare
.
*vlm.28. As the formless smoke or vapour, presents the forms of elephants, horses, &c, in the empty clouds; so doth the unsubstantial spirit of God, represent the formless ego, tu and all things beside in itself.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
सर्गो ऽवयव.वद् भाति सर्व* एव* परे शिवे ।
sarga:_*vayava.vat_bhAti sarve eva pare zive |
एवम् तद्.उपमाम् विद्धि कार्य.कारण.वद् यथा ॥७|३४|२९॥
evam tat.upamAm viddhi kArya.kAraNa.vat_yathA ||7|34|29||
.
sarga: avayava.vad bhAti
Creation appears like a body
sarva:/sarve
the whole creation / the whole shiva
eva pare zive
evam tad.upamAm
viddhi
you should know
kArya.kAraNa.vat_yathA
.
*vlm.29. The creation is a component part, of the unknown body of Brahma, as the leaves and branches are those of the tree; and it contains both its cause and effect of the other.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
अन्तःशान्तमनाय_आसम् अन्.उपाधि गत.भ्रमम् ।
anta:zAntamanAya_Asam an.upAdhi gata.bhramam |
जगत्य् असम्भवाद् एव व्योम.वत् समम् आस्यताम् ॥७|३४|३०॥
jagati_a.sambhavAt_eva vyoma.vat samam AsyatAm ||7|34|30||
.
anta:zAntamanAya_Asam an.upAdhi gata.bhramam jagati_a.sambhavAt_eva vyoma.vat samam AsyatAm
.
anta:zAntamanAya_Asam
an.upAdhi gata.bhramam
jagati_a.sambhavAt_eva
vyoma.vat samam AsyatAm
.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
*vlm.30. Knowing the impossibility of the existence of the world, beside the self ever existent soul; remain at peace and without trouble within thyself. Be free from attributes and errors, and remain as free and detached as the free, open and void space.
*vlm.30 Knowing the impossibility of the existence of the world other than in the self, the ever existent soul, remain at peace within yourself without trouble. Be free from attributes and errors. Remain as free and detached as the free, open and empty space.
*sv. This creation appears to be a limb of the Lord and there appears to be a causal relationship, but this is not true, for in Brahman there does not exist anything which can be referred to as its nature.
न भवन्तो न च वयम् न जगन्ति न ख.आदय: ।
na bhavanta:_na ca vayam na jaganti na kha.Adaya: |
सन्ति शान्तम् अशेषेण ब्रह्म_इदम् निर्भरम् स्थितम् ॥७|३४|३१॥
santi zAntam azeSeNa brahma_idam nirbharam sthitam ||7|34|31||
.
na bhavanta:
not becoming
na ca vayam
neither us
na jaganti
nor the worlds
na kha.Adaya:
nor our personal skies
santi zAntam azeSeNa
they are Quiet entirely
brahma idam nirbharam sthitam
.
*vlm.31. Know that neither you nor ourselves, nor the worlds nor the open air and space, are ever in existence; and that Brahma_alone is ever existent, in his eternal tranquility, calmness and fulness.
*sv.31 Dualistic experience is bondage and liberation is its abandonment.
अशेषेष्व्_अविशेषेषु शान्त.अशेष.विशेषता ।
azeSeSu_a.vizeSeSu zAnta.a.zeSa.vi.zeSatA |
सत्या सा_एव_अहम् इत्य् आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥७|३४|३२॥
satyA sA_eva_aham iti_Azu tyaktvA mokSAya bhAvyatAm ||7|34|32||
.
azeSeSu in things entirely a.vizeSeSu when not distinguished zAnta.a.zeSa.vizeSatA
is a Quiet entirely.distinguished state satyA sA_eva which is really.So : aham iti_Azu
'I' soon tyaktvA abandoned mokSAya bhAvyatAm for Freedom let your feeling be
.
azeSeSu
a.vizeSeSu
zAnta.a.zeSa.vizeSatA
satyA sA_eva
aham iti_Azu
tyaktvA
mokSAya bhAvyatAm
.
*vlm.32. Seeing the endless particulars in the universe, do thou remain free from all particularities as I, myself, thou, thyself &c, and think thyself in the sole and Supreme One, if thou shalt have thy liberation.
*sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अवेदनम् ।
vedanam bandhanam viddhi viddhi mokSam a.vedanam |
यथास्थितम् यथाचारम् भव शान्तम् अवेदनम् ॥७|३४|३३॥
yathAsthitam yathAcAram bhava zAntam a.vedanam ||7|34|33||
.
knowing is binding, you should know
&
you should know mokSha.Freedom is unbinding
so
as.it.happens
be quietly unknowing
.
vedanam bandhanam viddhi viddhi mokSam a.vedanam |
yathAsthitam yathAcAram bhava zAntam a.vedanam
.
*vlm. ... the knowledge of the particulars ...
*vlm. ... the knowledge of the particulars ... Sit as thou art and doing thy business, in thy state of tranquility and total nescience of everything.
# vedanA.knowing is binding, you should know you should know mokSha.Freedom is unbinding yathAsthitam as.it.is yathAcAram as.it.happens bhava zAntam a.vedanam be quietly unknowing
द्रष्टा न दृश्यताम् याति चितिर् न_आयाति चेत्यताम् ।
draSTA na dRzyatAm yAti citi:_na_AyAti cetyatAm |
चेत्य.अभावाद् अजगति कः किम् चेतयते कथम् ॥७|३४|३४॥
cetya.abhAvAt_a.jagati ka: kim cetayate katham ||7|34|34||
.
draSTR.seer/examiner/judge na.no/not dRzya.percept/object.tA.ness.m yAti the Perceiver/Seer does not come to the Perceptual/Scene citi: na.no/not AyAti.coming.to/approaching cetya.to.be.conceived/conceptual.tA.ness.m
cetya.to.be.conceived/conceptual.abhAva.absence/unBecoming.ad
a.non.jagati kas.?who/which kim cetayat.e katham.how?
.
*vlm.34. Do not let anything visible attract your sight or allow their thoughts to absorb your mind. Thus the world disappears with your thoughtlessness of it. Say what else have you to think about?
*sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
द्रष्टृ.दृश्य.दशा.अभावाज्_जाग्रत्य् एव सुषुप्ति.वत् ।
draSTR.dRzya.dazA.abhAvAt_jAgrati_eva suSupti.vat |
शरद्.आकाश.कोश.आभम् असत्ता.उपमम् आस्यताम् ॥७|३४|३५॥
zarat.AkAza.koza.Abham a.sattA.upamam AsyatAm ||7|34|35||
.
draSTR.seer/examiner/judge.dRzya.percept/object.dazA.stage.of.life.abhAva.absence/unBecoming.at jAgrat.i eva.indeed\only/very suSupti.deep.sleep.vat.like/-ful zarat.AkAza.Space/sky.koza.vessel/container/sheath\treasury.Abha.m asat.unreality/not.So.tA.ness.upama.like/resembling.m AsyatAm
.
jAgrat
zarat
Abha
AsyatAm
.
*sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
*vlm.35. The absence of the states of the visible and its looker i. e. of the subjective and objective, resembling the state of the waking sleeper, will make remain as void of thoughts, as the vault of the autumnal sky is devoid of clouds.
तथा_एक.ब्रह्म=चिद्.रूपे पवन.स्पन्दने यथा ।
tathA_eka.brahma=cit.rUpe pavana.spandane yathA |
अत्र_अचिद्.बोधता सर्गो_मोक्षो_ब्रह्म.एक.बोधता ॥७|३४|३६॥
atra_a.cit.bodhatA sarga:_mokSa:_brahma.eka.bodhatA ||7|34|36||
.
tathA.thus/thatwise eka.only/one.brahma.Immensity=cit.Consciousness/conceptuality.rUpa.form/shape/color.e thus in the Conscious.form of one Brahman pavana.wind/purification/purifying.air.spandana.throbbing/pulsing/vibrant.e yathA.as/when according.with the vibration of the pavana.Breath atra.here/now a.non.cit.Consciousness/conceptuality.bodha.realizing/awaking\blossoming.tA.ness sarga.creation: here, without cit.realization, there is the sarga.Creation mokSa.Freedom: brahma.Immensity.eka.only/one.bodha.realizing/awaking\blossoming.tA.ness
mokSha Freedom is realization of the oneness of the brahman.Immensity
.
*sv. If such experience is abandoned, all divisions between the seer (subject) and the seen (object), the observer and the observed cease.
.pal. 36 We distinguish between creation and creator because we assume the action of Divine Consciousness is distinct from the unchanging brahman_. In the same way, our knowledge of the difference between wind and air causes us to think they are different. Therefore, our liberation lies in the absence of making this distinction and the knowledge of the unity of brahman_.
*vlm.36. The Knowledge of the action of the divine Intellect, as distinct from the invariable of Brahma, is the cause of our making a distinction of the creation from its creator; just as our knowledge of the difference of the wind from air, causes us to think of their duality. It is therefore our want of this distinction, and the knowledge of the unity of Brahma, that leads us to our liberation.
*jd.36 . tathA eka.brahma=cit.rUpe . thus in the cit.form of one Brahman = pavana.spandane yathA . as in the vibration of the pavana.Breath = atra_a.cit.bodhatA sarga: . here, without cit.realization, there is the sarga.Creation = mokSa: brahma.eka.bodhatA . mokSha Freedom is realization of the oneness of the brahman.Immensity.
* tathA.thus/thatwise eka.only/one.brahma.Immensity=cit.Consciousness/conceptuality.rUpa.form/shape/color.e thus in the Conscious.form of one Brahman pavana.wind/purification/purifying.air.spandana.throbbing/pulsing/vibrant.e yathA.as/when according.with the vibration of the pavana.Breath atra.here/now a.non.cit.Consciousness/conceptuality.bodha.realizing/awaking\blossoming.tA.ness sarga.creation: here, without cit.realization, there is the sarga.Creation mokSa.Freedom: brahma.Immensity.eka.only/one.bodha.realizing/awaking\blossoming.tA.ness
mokSha Freedom is realization of the oneness of the brahman.Immensity
चित्.स्पन्दो_ब्रह्म.मरुतो_यत्र सर्ग* इति स्मृतः ।
cit.spanda:_brahma.maruta:_yatra sarga* iti smRta: |
न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद् उदाहृतम् ॥७|३४|३७॥
na_atra cit.spandanam yat syAt_nirvANam tat_udAhRtam ||7|34|37||
.
cit.Consciousness/conceptuality.spanda.vibrant.energy brahma.Immensity.marut.a:
the wind in the Immensity yatra where it is sarga.creation iti.so/"thus" smRta.remembered/thott.as: it is known as Creation na.no/not atra cit.Consciousness/conceptuality.spandana.throbbing/pulsing/vibrant.m yat.which/what syAt what would be without vibrant Consciousness Nirvâna.m tat.it/he/that_udAhRta.declared/called/entitled.mThat is designated Nirvâna.
.
marut
atra
syAt
.
*vlm.37. The knowledge of the inflation of the divine spirit, is verily the cause of our knowledge of the world; whereas the absence of this knowlege, and want of our own intellection, is what is called our nirvána or utter extinction in God.
*sv.37 Movement in consciousness is considered creation; and when that movement is seen to be false and non.existent, there is nirvana.
बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
bIjam antar yathA vetti svarUpam pallava.Adikam |
तथा महा.चिद् अन्तस्थम् स्वरूपम् वेत्ति सर्गताम् ॥७|३४|३८॥
tathA mahA.cit_anta.stham svarUpam vetti sargatAm ||7|34|38||
.
within
a seed knows the nature of a growing sprout
likewise
the Great.Consciousness
set within
knows its creative state
.
bIja.m antar.within/inner yathA.as/when vetti.knowing svarUpa.nature/character.m pallava.Adika.m | tathA.thus/thatwise mahA.great.cit.Consciousness/conceptuality antastha.m svarUpa.nature/character.m vetti.knowing sarga.creation.tA.m
.
bIja
pallava
Adika
antastha
.
*vlm.38. As the seed is conscious of the sprout growing out of it to be of its own kind, so the divine Intellect knows the the world that is produced from it, to be self.same with itself.
* bIjam anta:_yathA as within the seed vetti svarUpam pallava.Adikam knows the nature of a growing sprout tathA mahA.cit_anta.stham thus the Superconscious set within svarUpam vetti sargatAm – knows its omnipresent nature.
पत्र.आदि.वेदनाद् बीजम् यथा पत्र.आदि तिष्ठति ।
patra.Adi.vedanAt_bIjam yathA patra.Adi tiSThati |
परा चित्.सर्ग.संवित्तिस् तथा भवति सर्गता ॥७|३४|३९॥
parA cit.sarga.saMvitti:_tathA bhavati sargatA ||7|34|39||
.
as
thru vedana.Knowing the potent seed remains/becomes
thus
also the process of conscious,creation=Awareness
becomes a state of creation
.
from/thru the patra.petal/leaf.Adi.&c/beginning.vedana.at bIja.m yathA.as/when patra.petal/leaf.Adi.&c/beginning tiSThat.i | para.higher/next/perfect.a cit.Consciousness/conceptuality.sarga.creation.saMvitti: tathA.thus/thatwise bhavat.becoming/being.i sarga.creation.tA.ness
.
vedana
bIja
tiSThat
saMvitti
.
*vlm.p.39. As a seed becomes a plant from its conception of the plant in itself, so Divine Consciousness becomes creation from its concept of creation.
यथा भाव.विकार.आभाश्_चित्.पराः सर्गतास् तथा ।
yathA bhAva.vikAra.AbhA:_cit.parA: sargatA:_tathA |
सर्वे बीजानि दृष्टान्तास् तद्.रूपा* एव तन्मयाः ॥७|३४|४०॥
sarve bIjAni dRSTAntA:_tat.rUpA: eva tat.mayA: ||7|34|40||
.
yathA.as/when bhAva.vikAra.change/disorder.Abha.a: cit.Consciousness/conceptuality.para.higher/next/perfect.a: sarga.creation.tA.ness.s. tathA.thus/thatwise sarve bIja.ani dRSTAnta.a: tadrUpa.a eva.indeed\only/very tanmaya.that.made.a: a form of That indeed is a mode of That.
.
bhAva
Abha
sarve
bIja
dRSTAnta
tadrUpa
.
*vlm.p. As thoughts are only various modifications of the mind, so creation is a pattern of Divine Consciousness. All kinds of seeds serve as examples of having products of the same nature.
निर्विकार.परब्रह्म.मयम् सर्वम् इदम् जगत् ।
nir.vikAra.parabrahma.mayam sarvam idam jagat |
निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥७|३४|४१॥
nir.vikAram an.Adyantam evam viddhi nir.Amayam ||7|34|41||
.
nirvikAra.unchanged/immutable/firm.parabrahma.maya.made.of.m sarvam.entire/wholly idam.this.here jagat.going\world nirvikAra.unchanged/immutable/firm.m an.non.Adyanta.m evam.so/this.way viddhi.know! nirAmaya.m
.
parabrahma
Adyanta
nirAmaya
.
*vlm.41. The world is the changeless form of the unchanging essence of One, and know to be as unchangeable and undecaying as One, himself, who is without beginning and end.
41 The world is the changeless form of the unchanging essence of one. Know it to be as unchangeable and without decay as He who is without beginning or end.
निज.संकल्प.मात्र.आत्मा निज.संकल्पनात् क्षयी ।
nija.saMkalpa.mAtra.AtmA nija.saMkalpanAt kSayI |
द्वैत.अद्वैत=विकारो ऽयम् संकल्प.नगरम् यथा ॥७|३४|४२॥
dvaita.advaita=vikAra:_ayam saMkalpa.nagaram yathA ||7|34|42||
.
nija.saMkalpa.concept/intention.mAtra.measure/mere\only.Atma.self.a nija.saMkalpana.conceiving/wishing/desiring.at kSayI dvaita.advaita.nondual=vikAra.change/disorder: ayam.this saMkalpa.concept/intention.nagara.m yathA.as/when
.
nija
nija
kSayI
dvaita
nagara
.
*vlm.42. The divine soul is replete with its innate will, whereby it produces and destroys the world out of and into itself; this form of unity and duality, is as the appearance and disappearance of an imaginary city.
शून्यत्व.आकाशयोर् भेदो यादृशो_अवगतस् त्वया ।
zUnyatva.AkAzayo:_bheda:_yAdRza:_avagata:_tvayA |
भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म.सर्गयो: ॥७|३४|४३॥
bhedam nir.Atmakam viddhi tAdRzam brahma.sargayo: ||7|34|43||
.
zUnyatva.vacuity.AkAza.Space/sky.yo: bheda.breach/division/ interruption/bursting/difference/cleft/vagina of Vacuity o&r Space
yAdRza: avagata: tvayA as understood by you bheda.breach/division/ interruption/bursting/difference/cleft/vagina.m nirAtmaka.m viddhi you should know tAdRza.anybody.whoever.m brahma.sarga.yo: thus are the brahman.Immensity o&r Creation
.
yAdRza
avagata
tvayA
nir
Atmaka
nirAtmaka
.
*vlm.43. As you have no distinct idea of the things, expressed by the words sky and vacuum; so must you know the words Brahma_and creation to bear no distinction in the divine spirit. (Creation being but the breathing or inflation of the spirit and inseparable from it).
* zUnyatva.AkAzayo:_bheda: of Vacuity o&r Space yAdRza:_avagata:_tvayA as understood by you bhedam nir.Atmakam viddhi you should know thus are the brahman.Immensity o&r Creation .
महा.चिद्रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
mahA.cit.rUpiNI zAntA yA sattA brahmaNa: purA |
स्वतः सा_इयम् अहम्त्वम् च मानवो ऽस्मि_इत्य् अबोध.तः ॥७|३४|४४॥
svata: sA_iyam ahamtvam ca mAnava:_asmi_iti_a.bodha.ta: ||7|34|44||
.
mahA.great.cit.Consciousness/conceptuality.rUpi.NI zAnta.subsided/quiet
.a yA sattA brahmaNa: purA svatas sA iyam.this.here ahamtva.m ca.and/also/too
mAnava: asmi.I.am iti.so/"thus" a.non.bodha.realizing/awaking\blossoming.tas.hence
.
rUpi
yA
sattA
brahmaNa:
purA
svatas
sA
ahamtva
mAnava
.
*sv.43.44.45.46.47.48 The entire universe is absolute Brahman, without any division whatsoever.
*vlm.44. The great Intellect or omniscienec, which is the sempiternal form of divine essence, has the knowledge of the ego coeternal with itself, which men by ignorance assume to themselves.
ब्रह्मण्य् अस्मिञ् जगद्.रूपे न किम्चिद् अपि जायते ।
brahmaNi_asmin_jagat.rUpe na kimcit_api jAyate |
जातम् अप्य् अथ नष्टम् च न नश्यत्य् अम्बु.वीचिवत् ॥७|३४|४५॥
jAtam api_atha naSTam ca na nazyati_ambu.vIcivat ||7|34|45||
.
brahmaNi.in.the.Immensity asmin.here/in.this jagat.going\world.rUpa.form/shape/color.e na.no/not kiMcit.whatever/anything api.tho/even jayat.glorying.e jAta.m api.tho/even atha.next/then/&.so naSTa.destroyed/damaged/fruitless.m ca.and/also/too na.no/not nazyat.i ambu.water.vIci.vat
.
jAta
nazyat
vIci
vat
.
*vlm.45. There is nothing that ever grows or perishes in the mundane form of Brahma, but everything rises and falls in it like the undulation of the sea, to rise and fall in all way and never to be lost in any away.
पदार्थ.ब्रह्म.रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
padArtha.brahma.rUpeNa brahma_eva_Atmani tiSThati |
अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥७|३४|४६॥
avayavi_iva_avayave khe kham vAri_iva vAriNi ||7|34|46||
.
padArtha.word.meaning/thing.brahma.rUpa.form/shape/color.eNa
w something that is a brahmic form brahma eva.indeed\only/very Atma.self.ni tiSThat.i avayavi iva_avayava.e like sky in sky, water in water khe kha.private.space/sky.m vAri.water iva.like/as.if vAri.water.Ni
.
brahma
tiSThat
tiSThan
avayavi
avayave
.
*vlm.46. All things being of the form of Brahma, remain in the selfsame Brahma; as all spaces remain in the infinite space and all waves and billows rise and fall in the same sea.
निमेषाद् अर्ध.भागेन देशाद् देश.अन्तर.स्थितौ ।
nimeSAt_ardha.bhAgena dezAt_deza.antara.sthitau |
यद् रूपम् सम्विदो मध्ये स स्वभाव उपास्यताम् ॥७|३४|४७॥
yat_rUpam samvida:_madhye sa* svabhAva* upAsyatAm ||7|34|47||
.
nimeSa.at ardha.bhAga.ena in half a moment deza.at deza.antara.sthiti.au
from one place to another + yat.which/what rUpa.form/shape/color.m saMvid.Awareness.a: madhye.between/amidst sas svabhAva upAsyatAm
.
nimeSa
ardha
bhAga
deza
deza
antara
sthiti
sas
svabhAva
upAsyatAm
.
*vlm.47. Wherever you are placed and whenever you have time, attend but for a moment to the (subjective) nature of the soul in your consciousness, (without minding any of the objects), and you will perceive the true ego.
संक्षुब्धम् अक्षुब्धम् इति द्वि.रूपम्
saM.kSubdham a.kSubdham iti dvi.rUpam
सम्वित्.स्वरूपम् प्रवदन्ति सन्तः ।
samvit.svarUpam pra.vadanti santa: |
श्रेयः परम् तेन समीहसे त्वम्
zreya: param tena sam.Ihase tvam
तद् एक.निष्ठो_भव मा_अमतिर् भूः ॥७|३४|४८॥
tat_eka.niSTha:_bhava mA_a.mati:_bhU: ||7|34|48||
.
saMkSubdha.stirred.up.m akSubdha.unstirred.m stirred.up, un.stirred iti dvirUpa.ambiguous.m so ambiguous
saMvit.Samvit.Awareness\cognition.svarUpa.nature/character.m they pravadan.sounding.forth/proclaiming.ti santas zreyas param.next tena samIha.se tvam.you tat.it/he/that eka.only/one.niSTha: bhava mA.may.not/let.not amati: bhU:
.
santas
zreyas
tena samIhase tvam
niSTha
bhava
amati
bhU
.
*sv.43.44.45.46.47.48 The entire universe is absolute Brahman, without any division whatsoever.
*vlm.48. The sages, O Ráma, have said of two states of our consciousness, namely its sensible and insensible states; now therefore be inclined to that which thou thinkest to be attended with thy best good, and never be forgetful of it. (i. e. Attach thyself to the subjective side of it, in disregard of the objective).
*vlm.48 The sages, O #rAma, have described two states of our consciousness, namely its sensible and insensible states. Now therefore, be inclined to that which you think is for your best good and never be forgetful of it.
.
oॐm
.
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fm7035 The Evolution of Immensity 3.mr04-05 .z41
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.
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Jiva Das
सर्ग ७.४३
sarga 7.43
वसिष्ठ उवाच ।
vasiSTha uvAca |
ahaMtA.Adi jagat_ca_idam parijJAnAt_asatyatAm |
याति स.अनुभवो मोहात् सत्यम् एव_अन्यथा.धियाम् ॥७।४३।१॥
yAti sa.anubhava:_mohAt satyam eva_anyathA.dhiyAm ||7|43|1||
अज्ञान.ज्वर=मुक्तस्य बोध.शीतलित=आत्मन: ।
ajJAna.jvara=muktasya bodha.zItalita.Atmana: |
एतद् एव भवेच्_चिह्रम् यद् भोग.अम्बु न रोचते ॥७।४३।२॥
etat_eva bhavet_cihram yat_bhoga.ambu na rocate ||7|43|2||
अलम् अन्यै: परिज्ञानैर् वाच्य.वाचक=विभ्रमै: ।
alam anyai: parijJAnai:_vAcya.vAcaka=vibhramai: |
अन्.अहम्.वेदना=मात्रम् निर्वाणम् तद्.विभाव्यताम् ॥७।४३।३॥
an.aham.vedanA=mAtram nirvANam tat.vibhAvyatAm ||7|43|3||
परिज्ञाता यथा स्वप्ने पदार्था* रसयन्ति नो ।
parijJAtA yathA svapne padArthA: rasayanti na.u |
न च सन्ति तथा_एव_अस्मिन् अहम् जगद् इदम् भ्रमे ॥७।४३।४॥
na ca santi tathA_eva_asmin aham jagat_idam bhrame ||7|43|4||
यथा स्वभावनाद् यक्षस् तरौ स.स्व.जनम् पुरम् ।
yathA svabhAvanAt_yakSa:_tarau sa.sva.janam puram |
पश्यत्य्_असत्यम् एव_एवम् जीव: पश्यति सम्.सृतिम् ॥७।४३।५॥
pazyati_asatyam eva_evam jIva: pazyati saMsRtim ||7|43|5||
विभ्रम.आत्मा यथा यक्ष: यक्ष.लोकश् च ते मिथ: ।
vibhrama.AtmA yathA yakSa:_yakSa.loka:_ca te mitha: |
सद्.रूपौ सुस्थितौ मिथ्या तथा_अहंत्व=जगd.भूमौ ॥७।४३।६॥
sat.rUpau susthitau mithyA tathA_ahaMtva=jagat.bhUmau ||7|43|6||
अन्.आवरणतो ऽरण्ये यक्षा* विभ्रम.रूपिण: ।
an.AvaraNata:_*raNye yakSA: vibhrama.rUpiNa: |
यथा स्फुरन्ति भूतानि तथा_इमानि चतुर्दश ॥७।४३।७॥
yathA sphuranti bhUtAni tathA_imAni catur.daza ||7|43|7||
भ्रम.मात्रम् अहम् मिथ्या_एव_इति बुद्ध्वा विभावयन् ।
bhrama.mAtram aham mithyA_eva_iti buddhvA vibhAvayan |
यक्षो ऽयक्षत्वम् आयाति चित्तम् चित्तत्वताम् इदम् ॥७।४३।८॥
yakSa:_*yakSatvam AyAti cittam cittatvatAm idam ||7|43|8||
निरस्त.कलना.आशङ्कम् त्याग.ग्रहण=वर्जितम् ।
nirasta.kalanA.AzaGkam tyAga.grahaNa=varjitam |
अविसारि.समस्त इच्छम् शान्तम् आस्व यथा.स्थितम् ॥७।४३।९॥
avisAri.samasta.iccham zAntam Asva yathA.sthitam ||7|43|9||
असत्तासम्भवम् दृश्यम् द्रष्टा.आत्मकम् इदम् ततम् ।
asattÂsambhavam dRzyam draSTA.Atmakam idam tatam |
अथवा न_एव द्रष्टा.आत्मा सद् अवाच्यम् किम् आस्यते ॥७।४३।१०॥
athavA na_eva draSTA.AtmA sat_a.vAcyam kim Asyate ||7|43|10||
वसन्त.रस=पूरस्य यथा विटप.गुल्मता ।
vasanta.rasa=pUrasya yathA viTapa.gulmatA |
स्वरूप.मात्र.भरित=संविद: सर्गता तथा ॥७।४३।११॥
svarUpa.mAtra.bharita=saMvida: sargatA tathA ||7|43|11||
यद् इदम् जगद्.आभासम् शुद्धम् चिन्मात्र.वेदनम् ।
yat_idam jagat.AbhAsam zuddham cit.mAtra.vedanam |
का_अत्र_एकता द्वित्वा का वा निर्वाणम् अलम् आस्यताम् ॥७।४३।१२॥
kA_atra_ekatA dvitvA kA vA nirvANam alam AsyatAm ||7|43|12||
भूयताम् चिन्मय.व्योम्ना पीयताम् परमो रस: ।
bhUyatAm cinmaya.vyomnA pIyatAm parama:_rasa: |
स्थीयताम् विगत.आशङ्कम् निर्वाण.आनन्द.नन्दने ॥७।४३।१३॥
sthIyatAm vigata.AzaGkam nirvANa.Ananda.nandane ||7|43|13||
किम् एतास्व् अति.शून्यासु संसार.अरण्य.भूमिषु ।
kim etAsu_ati.zUnyAsu saMsAra.araNya.bhUmiSu |
मानवा* वात.हरिणा* भ्रमथो भ्रान्ति.बुद्धय: ॥७।४३।१४॥
mAnavA: vAta.hariNA: bhramatha: bhrAnti.buddhaya: ||7|43|14||
जगत्.त्रय=मरीचि.अम्बु विप्रलब्ध.अन्ध.बुद्धय: ।
jagat.traya=marIci.ambu vi.pralabdha.andha.buddhaya: |
मा धावत गतव्य.ग्रम.आशय.उपहत.आशया: ॥७।४३।१५॥
mA dhAvata gatavya.grama.Azaya.upahata.AzayA: ||7|43|15||
रूपालोक.मनस्कार.मृगतृष्ण.अम्बु.पायिन: ।
rUpAloka.manaskAra.mRgatRSNa.ambu.pAyina: |
व्यर्थम् आयासम् आयूंषि मा मा क्षपयत.एणका: ॥७।४३।१६॥
vyartham AyAsam AyUMSi mA mA kSapayata.eNakA: ||7|43|16||
जगद्.गन्धर्व.नगर.गुरु.गर्वेण नश्यथ ।
jagat.gandharva.nagara.guru.garveNa nazyatha |
सुख.रूपाणि दु:खानि नाशनया_एव पश्यथ ॥७।४३।१७॥
sukha.rUpANi du:khAni nAzanayA_eva pazyatha ||7|43|17||
जगत्.केशोन्द्रक=भ्रान्त्यै मा महाम्बर.मध्यगम् ।
jagat.kezondraka=bhrAntyai mA mahAmbara.madhyagam |
अवलोकयताभ्रान्ते स्वरूपे परिणम्यताम् ॥७।४३।१८॥
avalokayatÂbhrAnte svarUpe pariNamyatAm ||7|43|18||
मानवा* वात.लोलोच्च.पत्र.प्राप्ताम्बु.भङ्गुर ।
mAnavA* vAta.lola.ucca.patra.prApta.ambu.bhaGgura |
मानवासु न चास्वन्ध.गर्भशय्यासु सुप्तताम् ॥७।४३।१९॥
mAnavAsu na ca_Asu_andha.garbha.zayyAsu suptatAm ||7|43|19||
अविरामम् अन्.आद्यन्ते स्वभावे शान्तम् आस्यताम् ।
a.virAmam an.Adyante svabhAve zAntam AsyatAm |
द्रष्टृ.दृश्य=दशा.दोषाद् अस्वभावाद् विनश्यताम् ॥७।४३।२०॥
draSTR.dRzya=dazA.doSAt_a.svabhAvAt*vinazyatAm ||7|43|20||
अज्ञ.अवबुद्ध: संसार: स* हि न_अस्ति मनाग्_अपि ।
ajJa.avabuddha: saMsAra: sa* hi na_asti manAk_api |
अवशिष्टम् च यत् सत्यम् तस्य नाम न विद्यते ॥७।४३।२१॥
avaziSTam ca yat satyam tasya nAma na vidyate ||7|43|21||
त्रोटयित्वा तु तृष्णाय: शृङ्खल.अवलितम् बलात् ।
troTayitvA tu tRSNAya: zRGkhala.avalitam balAt |
संसार.पञ्जरम् तिष्ठ सर्वस्य_ऊर्ध्वम् मृग.इन्द्रवत् ॥७।४३।२२॥
saMsAra.paJjaram tiSTha sarvasya_Urdhvam mRga.indravat ||7|43|22||
आत्म.आत्मीय.ग्रह.भ्रान्ति.शान्ति.मात्रा विमुक्तता ।
Atma.AtmIya.graha.bhrAnti.zAnti.mAtrA vimuktatA |
यथा तथा स्थितस्य_अपि सा स्व.सत्ता_एव योगिन: ॥७।४३।२३॥
yathA tathA sthitasya_api sA sva.sattA_eva yogina: ||7|43|23||
निर्वाणता_अवासनता परा_अपत.आपत.अज्ञता ।
nirvANatA_avAsanatA parA_apata.Apata.ajJatA |
संसार.अध्वनि खिन्नस्य शान्ता* विश्राम.भूमय: ॥७।४३।२४॥
saMsAra.adhvani khinnasya zAntA* vizrAma.bhUmaya: ||7|43|24||
तज्ज्ञ.ज्ञातो न मूर्खानाम् मूर्ख.ज्ञातो न तद्विदाम् ।
tat.jJa.jJAta:_na mUrkhAnAm mUrkha.jJAta: na tat.vidAm |
विद्यते जगdaर्थो ऽसाव्_अवाच्य.अर्थ=मयो मिथ: ॥७।४३।२५॥
vidyate jagat.artha:_*sau_avAcya.artha=maya:_mitha: ||7|43|25||
विश्वता भ्रान्ति.संशान्तौ संस्थिtA_eव न लभ्यते ।
महार्णvAम्बु.वलिता पुत्रिकेव पयोमयी ॥७।४३।२६॥
भ्रान्ति.शान्तौ प्रबुद्धस्य वि.निर्वाणस्य विश्वता ।
bhrAnti.zAntau prabuddhasya vi.nirvANasya vizvatA |
यथा.स्थिता_एव गलिता विद्यते च यथा.स्थितम् ॥७।४३।२७॥
yathA.sthitA_eva galitA vidyate ca yathA.sthitam ||7|43|27||
निर्दग्ध.तृण.भस्म.आली क्व_अपि याति यथा.अनिलै: ।
nirdagdha.tRNa.bhasma.AlI kva_api yAti yathA.anilai: |
सताम् स्वभाव.विश्रामै: क्व_अपि याति तथा जगत् ॥७।४३।२८॥
satAm svabhAva.vizrAmai: kva_api yAti tathA jagat ||7|43|28||
जगद्.ब्रह्म.पदर्थस्य संनिवेश: स* त्व् उत्तम: ।
jagat.brahma.padarthasya saMniveza: sa: tu_uttama: |
ब्रह्म.शब्दार्थ.रूप.आत्मा न जगच्.छब्द.कार्य.भाक् ॥७।४३।२९॥
brahma.zabda.artha.rUpa.AtmA na jagat.zabda.kArya.bhAk ||7|43|29||
अविज्ञातस्य बालस्य पदार्था* यादृशा* इमे ।
avijJAtasya bAlasya padArthA* yAdRzA* ime |
विदुषस् तादृशा एव तिष्ठत: क्षीण.वासनम् ॥७।४३।३०॥
viduSa:_tAdRzA* eva tiSThata: kSINa.vAsanam ||7|43|30||
या निशा सर्व.भूतानाम् तस्याम् जागर्ति संयमी ।
yA nizA sarva.bhUtAnAm tasyAm jAgarti saMyamI |
यस्याम् जाग्रति भूतानि सा निशा पश्यto मुने: ॥७।४३।३१॥
yasyAm jAgrati bhUtAni sA nizA pazyata:_mune: ||7|43|31||
स्थितम् एव_अ=विरामी यद् जाग्रदस्य सुषुप्त.वत् ।
sthitam eva_a=virAmI yat_jAgradasya suSupta.vat |
चित्र.अवलोकित इव जाग्रत्योऽस्य रस.एषणा: ॥७।४३।३२॥
citra.avalokita_iva jAgratya:_asya rasa.eSaNA: ||7|43|32||
जात्य्.अन्ध.रूप.अनुभव.समम् भुवन.वेदनम् ।
jAti.andha.rUpa.anubhava.samam bhuvana.vedanam |
भ्रान्त.प्रायम् असd.रूपम् ज्ञस्य भाति न भाति च ॥७।४३।३३॥
bhrAnta.prAyam asat.rUpam jJasya bhAti na bhAti ca ||7|43|33||
विमूढ.दु:खम् त्रिजगद्.विमूढ.विषयम् न सत् ।
vimUDha.du:kham trijagat.vimUDha.viSayam na sat |
स्वप्ने स्वप्नतया ज्ञाते रूप.आलोक=मन:क्रिया ॥७।४३।३४॥
svapne svapnatayA jJAte rUpa.Aloka=mana:kriyA ||7|43|34||
न स्वदन्ते यथा तद्वज्_जाग्रत्स्वप्ने स्फुरन्तु मा ।
na svadante yathA tat.vat_jAgrat.svapne sphurantu mA |
निर्विभाग: समाश्वस्तो ऽविरोधम् परम.आगत: ॥७।४३।३५॥
nir.vibhAga: samAzvasta:_*virodham parama.Agata: ||7|43|35||
आशीतल.अन्तःकरणो निर्वाणो ज्ञो ऽवतिष्ठते ।
A=zItala.anta:karaNa:_nirvANa:_jJa:_*vatiSThate |
तज्ज्ञस्याकृष्ट.मुक्तस्य समम् ध्यानम् विना स्थिति: ॥७।४३।३६॥
tajjJasya_ÂkRSTa.muktasya samam dhyAnam vinA sthiti: ||7|43|36||
निम्नम् विना_एव तोयस्य न सम्.भवति काचन ।
nimnam vinA_eva toyasya na sambhavati kAcana |
अर्थ एव मनस्कारो मन एव_अर्थ.रञ्जनम् ॥७।४३।३७॥
artha* eva manaskAra:_mana: eva_artha.raJjanam ||7|43|37||
एष एव_एष* आभास: स.बाह्याभ्यन्तर.आत्मक: ।
eSa: eva_eSa: AbhAsa: sa.bAhya.abhyantara.Atmaka: |
आसमुद्रम् नदी.वाह.शत.संघमय.आत्मकम् ॥७।४३।३८॥
A=samudram nadI.vAha.zata.saMgha.maya.Atmakam ||7|43|38||
यथा_एक.श्लेष.पिण्डात्मा वहत्य्_अम्बु तरङ्गिणाम् ।
yathA_eka.zleSa.piNDa.AtmA vahati_ambu taraGgiNAm |
सबाह्याभ्यन्तर.आकारम् अर्थ.अनर्थमय+आत्मकम् ॥७।४३।३९॥
sa=bAhya.abhyantara.AkAram artha.anartha=maya+Atmakam ||7|43|39||
मन एव स्फुरत्य्_अर्थ.निर्भासम् व्याततम् तथा ।
mana: eva sphurati_artha.nirbhAsam vyAtatam tathA |
न_अस्त्य्_अर्थ.मनसोर् द्वित्वम् यथा जल.तरङयो: ॥७।४३।४०॥
na_asti_artha.manaso:_dvitvam yathA jala.taraGayo: ||7|43|40||
एक.अभावे द्वयो: शान्ति: पवन.स्पन्दयोर् इव ।
eka.abhAve dvayo: zAnti: pavana.spandayo:_iva |
नूनम् एक.उपशान्त्या_एव नि:सार: परमार्थ.त: ॥७।४३।४१॥
nUnam eka.upazAntyA_eva ni:sAra: paramArtha.ta: ||7|43|41||
एकत्वाद् अर्थ.मनसी समम् एव_आशु शाम्यत: ।
ekatvAt_artha.manasI samam eva_Azu zAmyata: |
अर्थ: संकल्प.रूप.आत्मा न_ईहितvyo विजानता ॥७।४३।४२॥
artha: saMkalpa.rUpa.AtmA na_Ihitavya:_vijAnatA ||7|43|42||
मनश् च सम्यग्.ज्ञानेन शान्तिर् एव भवेत् तयो: ।
mana:_ca samyak.jJAnena zAnti:_eva bhavet tayo: |
अनष्टे नश्यतश् च_एते ज्ञस्य_अर्थ.मनसी स्वत: ॥७।४३।४३॥
a.naSTe nazyata:_ca_ete jJasya_artha.manasI svata: ||7|43|43||
मृन्.मये द्विषति ज्ञानाद् विषद्.भाव.भये तथा ।
mRn.maye dviSati jJAnAt_viSat.bhAva.bhaye tathA |
यथा.सम्.स्थम् स्थित एव ज्ञस्य_अर्थ.मनसी सदा ॥७।४३।४४॥
yathA.saMstham sthita* eva jJasya_artha.manasI sadA ||7|43|44||
किम् अप्य् अपूर्वम् एव_अन्यत् सम्पन्ने भाव.रूपिणि ।
kim api_apUrvam eva_anyat sampanne bhAva.rUpiNi |
संहित.अर्थ.जगत्.कालो ऽप्य् अज्ञो ऽज्ञ.विषयो ऽप्य् असत् ॥७।४३।४५॥
saMhita.artha.jagat.kAla:_*pi_ajJa:_ajJa.viSaya:_api_asat ||7|43|45||
पार्श्व.सुप्त.नर.स्वप्न* इव क्लीब.अग्र.यक्षवत् ।
pArzva.supta.nara.svapna* iva klIba.agra.yakSavat |
ज्ञस्य स.अज्ञम् जगन् न_अस्ति वीरस्य्_एव पिशाच.धी: ॥७।४३।४६॥
jJasya sa.ajJam jagat_na_asti vIrasi_eva pizAca.dhI: ||7|43|46||
ज्ञम् अज्ञो भावयत्य्_अज्ञम् चिरम् वन्ध्या_अपि वर्धते ।
jJam ajJa:_bhAvayati_ajJam ciram vandhyA_api vardhate |
विना_एव ज्ञात.शब्दार्थम् अर्थ.भावम् इव_आगतम् ॥७।४३।४७॥
vinA_eva jJAta.zabda.artham artha.bhAvam iva_Agatam ||7|43|47||
स्थितम् बोधम् अनाद्यन्तम् स्वभावम् सर्गगम् विदु: ।
sthitam bodham an.Adyantam sva.bhAvam sarga.gam vidu: |
मन: शब्दार्थ.रहितम् विभाग.अन्त.विवर्जितम् ॥७।४३।४८॥
mana: zabda.artha.rahitam vibhAga.anta.vivarjitam ||7|43|48||
बोध.वारि.मनो.बुद्धि.तरङ्गम् इव निर्मलम् ।
bodha.vAri.mana:buddhi.taraGgam iva nirmalam |
क्व सम्भवत एव_अन्त: के वा_अर्थ.मनसी किल ॥७।४३।४९॥
kva sambhavata* eva_anta: ke vA_artha.manasI kila ||7|43|49||
निरर्थिका_एव विभ्रान्ति: स्वभावम् अयम् आस्यताम् ।
nir.arthikA_eva vibhrAnti: svabhAvam ayam AsyatAm |
शुद्ध.बोध.स्वभाव.स्थैर् आकाशम् इव शारदै: ॥७।४३।५०॥
zuddha.bodha.svabhAva.sthai:_AkAzam iva zAradai: ||7|43|50||
जाग्रत्.स्वप्न.सुषुप्त=अन्तैर् मनस्त्वम् न_अनुभूयते ।
jAgrat.svapna.suSupta.antai:_manastvam na_anubhUyate |
विधूय.अनन्त.नानात्वम् असद्भावम् अनामये ॥७।४३।५१॥
vidhUya.ananta.nAnAtvam asat.bhAvam anAmaye ||7|43|51||
ज्ञेयम् रज्जुर् इव_अशेषम् स्वभावे तिष्ठ चिद्घने ।
jJeyam rajju:_iva_azeSam svabhAve tiSTha cit.ghane |
ज्ञप्तिर् एव_अन्तरम् बाह्यम् च_अर्थत्वम् अधि.तिष्ठति ॥७।४३।५२॥
jJapti:_eva_antaram bAhyam ca_arthatvam adhi.tiSThati ||7|43|52||
बीजम् शाखा.फलानि_इव क्व_अतो ऽर्थ.मनसी वद ।
bIjam zAkhA.phalAni_iva kva_ata:_*rtha.manasI vada |
ज्ञेय.असम्.भवतो ज्ञप्तिर् अप्य् अनाख्यम् पदम् गता ॥७।४३।५३॥
jJeya.asambhavata:_jJapti: api_anAkhyam padam gatA ||7|43|53||
शान्त.शेष.विशेष.आत्मा तेन शेषो ऽस्ति सत्स्वभा: ।
zAnta.zeSa.vizeSa.AtmA tena zeSa:_asti satsvabhA: |
अर्थ एव मनस्कार: स* च_अभाव.आत्मको भ्रम: ॥७।४३।५४॥
artha* eva manaskAra: sa* ca_abhAva.Atmaka:_bhrama: ||7|43|54||
मन एव_अर्थ.संस्कार: स* च_अभाव.आत्मko भ्रम: ।
mana* eva_artha.saMskAra: sa* ca_abhAva.Atmaka:_bhrama: |
सर्वात्मत्वाद् अजस्य_एतद् अप्य् अकारणकम् मन: ॥७।४३।५५॥
sarvAtmatvAt_ajasya_etat_api_a.kAraNakam mana: ||7|43|55||
भ्रम.अनुभवतो ऽर्थश् च मिथ्या_एव_अस्ति_इव भासते ।
bhrama.anubhavata:_*rtha:_ca mithyA_eva_asti_iva bhAsate |
अकारणकम् एव_अर्थ.निर्भासम् भासते मन: ॥७।४३।५६॥
a.kAraNakam eva_artha.nirbhAsam bhAsate mana: ||7|43|56||
विद्युद् विलसित.आकारम् अस्थिरम् तरलायते ।
vidyut*vilasita.AkAram asthiram taralAyate |
त्वम् मनस्कार.मात्र.आत्मा सम्.सृतौ विभ्रम.आयसे ॥७।४३।५७॥
tvam manaskAra.mAtra.AtmA saMsRtau vibhrama.Ayase ||7|43|57||
स्वभाव.एक.परिज्ञानान् न_असि न_अपि भ्रम.आयसे ।
svabhAva.eka.parijJAnAn_na_asi na_api bhrama.Ayase |
मनसा_एव हि संसार* आत्म.बोधेन शाम्यति ॥७।४३।५८॥
manasA_eva hi saMsAra* Atma.bodhena zAmyati ||7|43|58||
शुक्ति.रूप्य=भ्रम.कारो जनो मिथ्या_एव ताम्यति ।
zukti.rUpya=bhrama.kAra:_jana:_mithyA_eva tAmyati |
अभाव.भावस् तु परम् बोध.रूपम् असंकृति: ॥७।४३।५९॥
abhAva.bhAva:_tu param bodha.rUpam asaMkRti: ||7|43|59||
निर्वाणाद् इतरा सत्ता दु:खाय_अहम् इति भ्रम: ।
nirvANAt_itarA sattA du:khAya_aham iti bhrama: |
मृगतृष्ण.अम्बु.रूपो ऽहम् असच्_छून्य.स्वरूपक: ॥७।४३।६०॥
mRgatRSNa.ambu.rUpa:_*ham asat_zUnya.svarUpaka: ||7|43|60||
इत्य्_एव_आत्म.परिज्ञानाद् अहम् इत्य्_एव शाम्यति ।
iti_eva_Atma.parijJAnAt_aham iti_eva zAmyati |
ज्ञात्वा ज्ञान.मयो भूत्वा स.बाह्याभ्यन्तर.अर्थताम् ॥७।४३।६१॥
jJAtvA jJAna.maya:_bhUtvA sa.bAhya.abhyantara.arthatAm ||7|43|61||
गतम् स्वम् अत्यजद् रूपम् तरङ्गत्वम् यथा पय: ।
gatam svam atyajat_rUpam taraGgatvam yathA paya: |
मूल.शाखा.अग्र=पर्यन्ता सत्ता विटपिनो यथा ॥७।४३।६२॥
mUla.zAkhA.agra=paryantA sattA viTapina:_yathA ||7|43|62||
निर्विकारमलम् ज्ञप्तेर् ज्ञेया_अन्ता.एका_एव भासते ।
nirvikAra.malam jJapte:_jJeyA_anta.ekA_eva bhAsate |
यथा योजन.लक्षाभम् एकम् एव_अमलम् नभ: ॥७।४३।६३॥
yathA yojana.lakSa.Abham ekam eva_amalam nabha: ||7|43|63||
एकम् एव तथा ज्ञानम् ज्ञेय.अन्तम् भात्य्_अखण्डितम् ।
ekam eva tathA jJAnam jJeya.antam bhAti_a.khaNDitam |
शून्यत्वाद् एकम् अमलम् यथा सर्वगम् एव खम् ॥७।४३।६४॥
zUnyatvAt_ekam amalam yathA sarvagam eva kham ||7|43|64||
तथा_एकम् अमलम् ज्ञात्वा ज्ञान.ज्ञेय.दशास्व् अपि ।
tathA_ekam amalam jJAtvA jJAna.jJeya.dazAsu_api |
घृतेन_आत्मा घनी.भूय पाषाणी.क्रियते यथा ॥७।४३।६५॥
ghRtena_AtmA ghanI.bhUya pASANI.kriyate yathA ||7|43|65||
चिता चेत्यतया_आत्मा_एव स्व.चित्ती.क्रियते तथा ।
citA cetyatayA_AtmA_eva sva.cittI.kriyate tathA |
देश.कालम् विना_एव_आत्मा बोध.अबोधेन चित्तताम् ॥७।४३।६६॥
deza.kAlam vinA_eva_AtmA bodha.abodhena cittatAm ||7|43|66||
अबुद्धो नीयते न्यायैर् एकम् एव_एष* सुस्थित: ।
a.buddha:_nIyate nyAyai:_ekam eva_eSa* susthita: |
अत्र यद्य्_अप्य् अबोध.आधे: सम्भवो न_अस्ति कश्चन ।
atra yadi_api_a.bodha.Adhe: sambhava:_na_asti kazcana |
तथा_अपि कल्प्यते ऽत्र_एव बोधनाय परस्परम् ॥७।४३।६७॥
tathA_api kalpyate_atra_eva bodhanAya parasparam ||7|43|67||
महा.अनुभावा* विगत.अभिमाना *
mahA.anubhAvA* vigata.abhimAnA*
विमूढ.भाव.उपशमे गलन्ति ।
vimUDha.bhAva.upazame galanti |
निर्भ्रान्तयो ऽनन्तयैव शान्ता
nirbhrAntaya:_anantayA_eva zAntA
नित्यम् समाधान.मया भवन्ति ॥७।४३।६८॥
nityam samAdhAna.mayA bhavanti ||7|43|68||
||
*o*ॐ*m*
FM.7.43
*OCEAN MIND*
*VASISHTHA THE PLENTIFUL said—*
अहंता.आदि जगच्_च_इदम् परिज्ञानाद् असत्यताम् ।
ahaMtA.Adi jagat_ca_idam parijJAnAt_asatyatAm |
याति स.अनुभवो मोहात् सत्यम् एव_अन्यथा.धियाम् ॥७।४३।१॥
yAti sa.anubhava:_mohAt satyam eva_anyathA.dhiyAm ||7|43|01||
.
ahaMtA.Adi_jagat_ca_idam *"I".ness and this world *parijJAnAt *upon
looking.into them *asatyatAm yAti *come to a state of unreality *yAti
sAnubhava: sAnu, *a mountain.ridge *sa.anubhava *One with experience
comes *mohAt
*from his delusion *satyam eva anyathA.dhiyAm
.
*vlm.1 VASISHTHA continued:..
The internal sense of egoism
and the outward perception of the world
vanishes into unreality upon right inspection of them;
and then truth of self.consciousness appears even to the dull headed
after removal of their dulness.
*sv.1.2 VASISTHA continued: The characteristic of one who is free from the
fever of ignorance and whose heart is calm and cool on account of
self.knowledge, is that he is not tempted by pleasure. Enough of all this
talk about knowledge and wisdom which are words and the notions indicated
by those words, without a corresponding truth.
अज्ञान.ज्वर=मुक्तस्य बोध.शीतलित=आत्मन: ।
ajJAna.jvara=muktasya bodha.zItalita.Atmana: |
एतद् एव भवेच्_चिह्रम् यद् भोग.अम्बु न रोचते ॥७।४३।२॥
etat_eva bhavet_cihram yat_bhoga.ambu na rocate ||7|43|02||
.
ajJAna.jvara=muktasya *of the ignorance.fever=free *bodha.zItalita.Atmana:
*of a realization.cooled=soul *etat_eva bhavet_cihram *this becomes his
special sign *
yat_bhoga.ambu na rocate *he does not thirst for pleasure.water*
.
*sv.1.2 VASISTHA continued: The characteristic of one who is free from the
fever of ignorance and whose heart is calm and cool on account of
self.knowledge, is that he is not tempted by pleasure...
*vlm.2 He who is freed from the fever of ignorance, and whose soul is
cooled by the draught of good understanding, is known by the indication
that he bears no further thirst for worldly enjoyments.
अलम् अन्यै: परिज्ञानैर्_वाच्य.वाचक=विभ्रमै: ।
alam anyai: parijJAnai:_vAcya.vAcaka=vibhramai: |
अन्.अहम्.वेदना=मात्रम् निर्वाणम् तद्.विभाव्यताम् ॥७।४३।३॥
an.aham.vedanA=mAtram nirvANam tat.vibhAvyatAm ||7|43|03||
.
alam anyai: parijJAnai:_vAcya.vAcaka=vibhramai: an.ahaM.vedanA=mAtram
nirvANam tat.vibhAvyatAm
.
*sv.3 nirvANa or liberation is the non.experience of egosense. Let this
truth be clearly understood.
*vlm.3.
It is useless to use many words by way of logomachy
when the knowledge of one's unegoism only is enough
to lead him to the nirvANa.extinction of himself.
परिज्ञाता यथा स्वप्ने पदार्था* रसयन्ति नो ।
parijJAtA yathA svapne padArthA: rasayanti na.u |
न च सन्ति तथा_एव_अस्मिन्_अहम् जगद् इदम् भ्रमे ॥७।४३।४॥
na ca santi tathA_eva_asmin aham jagat_idam bhrame ||7|43|04||
.
parijJAtA: yathA svapne *as what are perceived in dream *padArthA:
rasayanti na.u *things are not.at.all flavorful/pleasurable *na ca santi *and
are not *tathaiva asmin *thus too here *aham jagat.idaM=bhrame *I am in the
this.world=delusion. *
.
#u emphatic particle #no na.u not.at.all. The YVPoet often uses <no>
ambiguously (= na:).
.
*vlm.4. As waking men do not relish the pleasure of things seen in their
dream,
so wise people feel no zest either for themselves or the world,
which they know to be as erroneous as the sight in their sleep.
*sv. Just as the man who is awake does not derive any pleasure from the
objects he saw during his dream, we do not derive any pleasure from the
objects of this world.appearance.
यथा स्वभावनाद् यक्षस्_तरौ स.स्व.जनम् पुरम् ।
yathA svabhAvanAt_yakSa:_tarau sa.sva.janam puram |
पश्यत्य्_असत्यम् एव_एवम् जीव: पश्यति सम्.सृतिम् ॥७।४३।५॥
pazyati_asatyam eva_evam jIva: pazyati saMsRtim ||7|43|05||
.
*as from your own imagining you see a yakSa Warder in a tree,*
*together with the people of his city,*
*all unreal,*
*so too the Living jIva sees the emergence of saMsAra.*
.
yathA svabhAvanAt_yakSa: tarau sa.sva.janam puram | pazyati_asatyam
eva_evam
jIva: pazyati saMsRtim
.
यथा स्व.भावनात् As from your own imagining यक्षस्_तरौ a yakSa Warder in a
tree स.स्व.जनम् पुरम् with his own people and city पश्यति_असत्यम् एव sees
only unreally. एवम् जीवः पश्यति संसृतिम् So the Living jIva sees the
emergence of the saMsAra
*vlm.5. As one sees the chimera of a magic city in a forest, and filled
with the families of yakSas all about; so doth the living soul, look upon
this world and all its contents.
*sv. Just as the man who is awake does not derive any pleasure from the
objects he saw during his dream, we do not derive any pleasure from the
objects of this world.appearance.
#yakS . #yakSa: यक्षः [यक्ष्यते, यक्ष्.कर्मणि घञ्] . the
yakSa.Yaksha.Warder, like the yakSa in #kAlidAsa's #meghadUta, is classed
as a "Servant of the Gods", and is contrasted with the
rAkSasa.Roarer.Demons, with whom readers of rAmAyana are well acquainted in
the person of their King, rAvana. The yakSas are friendly to Humans; and
subjects of kuvera/kubera, the Lord of Wealth . they are protectors of
kubera's treasure.trove, and, like the vidyAdharas, have magical powers. jd
*jd.5 . यथा स्व.भावनात् As from your own imagining यक्षस्_तरौ a yakSa
Warder in a tree स.स्व.जनम् पुरम् with his own people and city पश्यति_
असत्यम् एव sees only unreally. एवम् जीवः पश्यति संसृतिम् So the Living jIva
sees the emergence of the saMsAra
विभ्रम.आत्मा यथा यक्ष: यक्ष.लोकश्_च ते मिथ: ।
vibhrama.AtmA yathA yakSa:_yakSa.loka:_ca te mitha: |
सद्.रूपौ सुस्थितौ मिथ्या तथा_अहंत्व=जगd.भूमौ ॥७।४३।६॥
sat.rUpau susthitau mithyA tathA_ahaMtva=jagat.bhUmau ||7|43|06||
.
vibhrama.AtmA yathA *just.as <http://just.as> the deluded soul *yakSa:
yakSa.loka:_ca te mitha:
*a demon and the demon.world are falsities *sad.rUpau susthitau mithyA
tathA
*thus falsely are established *ahaMtva=jagat.bhUmau *"I".ness and the
world.plane.*
.
*vlm.6. As the deluded soul sees the yakSas and their place of abode, as
realities and stable in their nature; so it believes its egoism or
personality as a reality, and the unreal world as a substantiality.
*sv. Just as the man who is awake does not derive any pleasure from the
objects he saw during his dream, we do not derive any pleasure from the
objects of this world.appearance.
*jd.6 . vibhrama.AtmA yathA . just.as the deluded soul = yakSa:
yakSa.loka:_ca te mitha: . a demon and the demon.world are falsities =
sad.rUpau susthitau mithyA tathA . thus falsely are established =
ahaMtva=jagat.bhUmau . "I".ness and the world.plane.
अन्.आवरणतो ऽरण्ये यक्षा* विभ्रम.रूपिण: ।
an.AvaraNata:_*raNye yakSA: vibhrama.rUpiNa: |
यथा स्फुरन्ति भूतानि तथा_इमानि चतुर्दश ॥७।४३।७॥
yathA sphuranti bhUtAni tathA_imAni catur.daza ||7|43|7||
.
an.AvaraNata:_*raNye yakSA: vibhrama.rUpiNa: | yathA sphuranti bhUtAni
tathA_imAni catur.daza
.
*out.of their forest hiding places*
*there spring.forth fourteen yakSa.Warders*
*:*
*or are they fourteen worlds*
*?*
*sv.7 Just as vampires and goblins arise in a dark forest, all these
fourteen worlds arise in the darkness of ignorance and delusion.
*vlm. ... so we see all these creatures in the fourteen worlds around us.
भ्रम.मात्रम् अहम् मिथ्या_एव_इति बुद्ध्वा विभावयन् ।
bhrama.mAtram aham mithyA_eva_iti buddhvA vibhAvayan |
यक्षो ऽयक्षत्वम् आयाति चित्तम् चित्तत्वताम् इदम् ॥७।४३।८॥
yakSa:_*yakSatvam AyAti cittam cittatvatAm idam ||7|43|08||
.
bhrama.mAtram aham *I am a form of the brahman Immensity *mithyA_eva_iti
buddhvA vibhAvayan yakSa:_ayakSatvam AyAti *the (seeming) monster comes to
non.monsterness, *cittam cittatvatAm idam *this affection to the state of
affective mind. *
.
#bhU > #vibhU > #vibhava .adj...adj.. powerful, rich; .m.. being
everywhere, omnipresence; development, evolution (with vaiSNavas "the
evolution of the Supreme Being into secondary forms") • (ifc. with loc.,
"one whose power consists in"); influence upon (loc.); (also pl.) wealth, •
• emancipation from existence • destruction (of the world) .. y1.030.015
*vlm.8. He who knows himself as nothing, and the knowledge of his ego a
mere error; finds his phantasm of Yacsha to be no such thing in reality;
and that of his mind melts into the predicament of his intellect, (i. e.
both of them to be the one and same thing).
*sv.8.9 When the truth is investigated, the goblin is seen not to exist;
and when the truth concerning these fourteen worlds is investigated, they
are seen to be pure consciousness.
JD: My three texts have three different readings: VLm ...cittatvatAm …
citta.tva=tAm; KG … cittattvatAm … cit.tattva.tAm. ABComm. cittatvatAm
cid.rUpa.tAttvika.bhAvam ||7|43| TPD ... citacittatvatAm …
cit.a.citta.tva=tAm. Comm. (Hindi) … ahaMtA jagat Adi mithyAhaim aisA
nizcaya honepara cittabhI yathArtha caitanarUpatAko prApta hotAhai ||7|43|
*AS: The correct form is cittatvatAm. Some grammar rules allow extra
doubling of "t", without change of meaning and this is common in
scriptures.
*JD: Also, I am curious about the <caturdaza> in the previous verse. The
only ref. I can find is to fourteen worlds appearing as teeth in Krshna's
mouth, in a poem attributed to Shankara. Where can I find a list of these
worlds? .AS: The 14 bhuvanas are the seven above (bhUH, bhuva: etc. ) and
the seven below (pAtAlas). If you really want a list, it is in the
Wikipedia http://en.wikipedia.org/wiki/Loka#Hindu tradition
Be aware that there are competing alternate definitions, but in my view,
this one is standard.
निरस्त.कलना.आशङ्कम् त्याग.ग्रहण=वर्जितम् ।
nirasta.kalanA.AzaGkam tyAga.grahaNa=varjitam |
अविसारि.समस्त इच्छम् शान्तम् आस्व यथा.स्थितम् ॥७।४३।९॥
avisAri.samasta.iccham zAntam Asva yathA.sthitam ||7|43|09||
.
nirasta.kalanA.AzaGkam tyAga.grahaNa=varjitam avisAri.samasta.iccham
zAntam Asva yathA.sthitam
.
*vlm.9. Be you as quiet in your mind, as you are sitting still before us;
by relinquishing all your fears and fancies, and renouncing all your
givings and takings (to and from all person), together with the suppression
of all your desires.
*sv.8.9 When the truth is investigated, the goblin is seen not to exist;
and when the truth concerning these fourteen worlds is investigated, they
are seen to be pure consciousness.
असत्तासम्भवम् दृश्यम् द्रष्टा.आत्मकम् इदम् ततम् ।
asattÂsambhavam dRzyam draSTA.Atmakam idam tatam |
अथवा न_एव द्रष्टा.आत्मा सद् अवाच्यम् किम् आस्यते ॥७।४३।१०॥
athavA na_eva draSTA.AtmA sat_a.vAcyam kim Asyate ||7|43|10||
.
asattÂsambhavam dRzyam draSTA.Atmakam ... idam tatam athavA na_eva
draSTA.AtmA sat_avAcyam kim Asyate *how would the unutterable be So? *
Asyate
.
*vlm.10. The visible phenomenon is neither inesse [existent] nor inposse
[possible], and the whole extent of the objective world, is identic with
the subjective spirit of God; or if it be impossible for the subjective
reality to become the objective unreality, say then how the objective could
come to being or exist.
*sv. The objects surely do not exist independently and hence they are
unreal; they are pervaded by the consciousness which is the subject. But,
then, since there is no object in relation to which consciousness can be
considered the subject, the latter too can be said to be non.existent as
the subject. Something which cannot be described exists.
वसन्त.रस=पूरस्य यथा विटप.गुल्मता ।
vasanta.rasa=pUrasya yathA viTapa.gulmatA |
स्वरूप.मात्र.भरित=संविद: सर्गता तथा ॥७।४३।११॥
svarUpa.mAtra.bharita=saMvida: sargatA tathA ||7|43|11||
.
vasanta.rasa=pUrasya yathA *like the fullness of springtime *viTapa.gulmatA
| *its spreading saplings *svarUpa.mAtra.bharita=saMvida: *are
identity.measure.borne=awarenesses. *sargatA tathA *That is the nature of
creation*
.
*vlm.11. As it is the humidity of the vernal season, that produces and
diffuses itself in the verdure of the ground; so it is the pith and marrow
of the intellect, which fills and exhibits itself in the form of creation.
*sv. The objects surely do not exist independently and hence they are
unreal; they are pervaded by the consciousness which is the subject. But,
then, since there is no object in relation to which consciousness can be
considered the subject, the latter too can be said to be non.existent as
the subject. Something which cannot be described exists.
#viT.?..viTapa.H, viTapam the young branch of a tree or creeper, shoot,
bough • a bush, thicket • • expansion, spreading. #viTapa: a keeper of
["slender twigs of"] boy prostitutes. •..viTapaka: a tree • a rogue,
voluptuary (=..viTa) • viTapazas .ind.. in branches or shoots
•.•..viTapapeTaka .m/n.. a multitude of rogues, mw • a racket of rascals,
jd. #viTapin having branches or boughs (as a tree) mbh • –m.. a tree • the
Indian fig.tree ••..viTapamRga: "tree.animal", a monkey, ape.
*jd.11 . वसन्त.रस.पूरस्य यथा like the fullness of springtime = विटप.गुल्मता
its spreading saplings = स्वरूप.मात्र.भरित=संविद: are
identity.measure.borne=awarenesses. = सर्गता तथा That is the nature of
creation.
यद् इदम् जगद्.आभासम् शुद्धम् चिन्मात्र.वेदनम् ।
yat_idam jagat.AbhAsam zuddham cit.mAtra.vedanam |
का_अत्र_एकता द्वित्वा का वा निर्वाणम् अलम् आस्यताम् ॥७।४३।१२॥
kA_atra_ekatA dvitvA kA vA nirvANam alam AsyatAm ||7|43|12||
.
yat_idam jagat.AbhAsam *That which is this world.projection *zuddham
cin.mAtra.vedanam *is clear Consciousness.measure=knowing. *kA_atra_ekatA *What
here is oneness? *dvitvA kA vA *or what twoness? *nirvANam alam AsyatAm *let
nirvANa be enuf. *
.
*vlm.12. If this appearance of the world, is no other than reflection of
the intellect; why then speak of its unity or duality than knowing its
identity with the sole entity, and holding your peace and tranquility.
*sv. The objects surely do not exist independently and hence they are
unreal; they are pervaded by the consciousness which is the subject. But,
then, since there is no object in relation to which consciousness can be
considered the subject, the latter too can be said to be non.existent as
the subject. Something which cannot be described exists.
*jd.12 . yat_idam jagat.AbhAsam . That which is this world.projection =
zuddham cin.mAtra.vedanam . is clear Consciousness.measure=knowing. =
kA_atra_ekatA . what here is oneness? = dvitvA kA vA . or what twoness? =
nirvANam alam AsyatAm . let nirvANa be enuf.
भूयताम् चिन्मय.व्योम्ना पीयताम् परमो रस: ।
bhUyatAm cinmaya.vyomnA pIyatAm parama:_rasa: |
स्थीयताम् विगत.आशङ्कम् निर्वाण.आनन्द.नन्दने ॥७।४३।१३॥
sthIyatAm vigata.AzaGkam nirvANa.Ananda.nandane ||7|43|13||
.
bhUyatAm *become *cin.maya.vyomnA *thru cit.formed.space
<http://cit.formed.space> = *pIyatAm paramo rasa:
*drink the supreme nectar = *sthIyatAm vigata.AzaGkam *rest relax free from
care = *
nirvANa.Ananda.nandane *in the Garden of nirvANa*
.
*sv.13 Remain as the pure consciousness. Drink the essence of
self.knowledge. Rest free from all doubts in the garden of nirvANa or
liberation.
*vlm.13. Be full with the vacuous intellect, and drink the sweet beverage
of spirituality; (i. e. be an intellectual and spiritual being); and sit
without any fear and full of joy in the blissful paradise of
nirvANa.extinction.
*jd.13 . bhUyatAm become = cin.maya.vyomnA thru cit.formed.space = pIyatAm
paramo rasa: drink the supreme nectar = sthIyatAm vigata.AzaGkam rest relax
free from care = nirvANa.Ananda.nandane in the Garden of nirvANa.
किम् एतास्व् अति.शून्यासु संसार.अरण्य.भूमिषु ।
kim etAsu_ati.zUnyAsu saMsAra.araNya.bhUmiSu |
मानवा* वात.हरिणा* भ्रमथो भ्रान्ति.बुद्धय: ॥७।४३।१४॥
mAnavA: vAta.hariNA: bhramatha: bhrAnti.buddhaya: ||7|43|14||
.
kim etAsu_ati.zUnyAsu *why in these uninhabited *saMsAra.araNya.bhUmiSu
*grounds of saMsAra.Forest *mAnavA: *do men*vAta.hariNA: * *vAtahara or
vAtaghna.is a fart.suppressant in Ayur.veda! *bhramatha:
bhrAnti.buddhaya: *wander
delusive Intellects*
.
*vlm.14. Why do ye men of erroneous understandings, rove about in the
desert ground of this earth like the vagrant stags, that wander about the
sandy deserts (appearing as sheets of sweet water).
जगत्.त्रय=मरीचि.अम्बु विप्रलब्ध.अन्ध.बुद्धय: ।
jagat.traya=marIci.ambu vi.pralabdha.andha.buddhaya: |
मा धावत गतव्य.ग्रम.आशय.उपहत.आशया: ॥७।४३।१५॥
mA dhAvata gatavya.grama.Azaya.upahata.AzayA: ||7|43|15||
.
jagat.traya=marIci.ambu vipralabdha.andha.buddhaya: mA dhAvata
gatavya.grama.Azaya.upahata.AzayA:
.
*vlm.15. O ye men of blinded understandings! Why do ye run so hurriedly
with your insatiable thirst after the mirage of the world; only to be
disappointed in your most sanguine expectations.
रूपालोक.मनस्कार.मृगतृष्ण.अम्बु.पायिन: ।
rUpAloka.manaskAra.mRgatRSNa.ambu.pAyina: |
व्यर्थम् आयासम् आयूंषि मा मा क्षपयत.एणका: ॥७।४३।१६॥
vyartham AyAsam AyUMSi mA mA kSapayata.eNakA: ||7|43|16||
.
rUpAloka.manaskAra.mRgatRSNa.ambu.pAyina:
*formlight.Mindmade.deerthirst.water.drinkers
= *vyartham AyAsam *useless is their trouble = *AyUMSi mA mA kSapayata
eNakA:
.
*vlm.16. Why do ye, O foolish men! thirst after the mirage of the
appearances and the fancies of your minds; do not waste your lives in vain
toils, nor fall victims to your desires like the deluded deer,
*AB. rUpAlokA bAhyabhogA manaskArA AbhimAnika.bhogAs (appropriated
pleasures) … ||
जगद्.गन्धर्व.नगर.गुरु.गर्वेण नश्यथ ।
jagat.gandharva.nagara.guru.garveNa nazyatha |
सुख.रूपाणि दु:खानि नाशनया_एव पश्यथ ॥७।४३।१७॥
sukha.rUpANi du:khAni nAzanayA_eva pazyatha ||7|43|17||
.
...
*by.with the* jagat.gandharva.nagara.guru.garveNa nazyatha *destroy + *
sukha.rUpANi du:khAni nAzanayA_eva pazyatha *see/know*
.
#garv to be proud, haughty. . #garva: pride , arrogance R. ii , 31 , 20
Ragh. C iii , 51 VarBr2S. &c
*vlm.17. Demolish the magic castle of worldly enticements, by the stronger
power of your reason; and see how you can destroy the train of evils, which
appear as pleasure at the first sight. (All apparent good is latent evil).
जगत्.केशोन्द्रक=भ्रान्त्यै मा महाम्बर.मध्यगम् ।
jagat.kezondraka=bhrAntyai mA mahAmbara.madhyagam |
अवलोकयताभ्रान्ते स्वरूपे परिणम्यताम् ॥७।४३।१८॥
avalokayatÂbhrAnte svarUpe pariNamyatAm ||7|43|18||
.
jagat.kezondraka=bhrAntyai opt. dat.
the World.Net delusion . orig. the hair.in.eye delusion, due to some
malfunction of the retina; but more generally it is in a class with
Submarine Fire in FM, ampflifying the sense of jagaj.jAla. § The illo above
is a double deception: it is a constructed starfield.
#kezoNDuka: #kezoNDraka: a sling or knot of hair; net.like
apparitions seen while the eyes are shut AitAr. . y3.026.050 . #uNDuka: a
texture • a net +
mA mahAmbara.madhyagam
x +
avalokaya.tA.abhrAnte
avaloka.yatA_abhrAnte
avalokayatA.bhrAnte
avaloka.yatA_bhrAnte
avalokayatA.abhra.ante
svarUpe pariNamyatAm
.
*VA – being in the great space of Consciousness, don’t see delusion of the
world.
Transform (the world by viveka) in own delusionless nature
*vlm.18. Do not look at the blue vault of heaven as a reality by thy error,
it is a mere show amidst the great void of Brahma, wherefore thou shouldst
fix the sight on its true aspect of vacuity (which is the real form of
Brahma).
*sv. … Do not be deluded by this illusory world.appearance. Behold this
beginningless and endless.
मानवा* वात.लोलोच्च.पत्र.प्राप्ताम्बु.भङ्गुर ।
mAnavA* vAta.lola.ucca.patra.prApta.ambu.bhaGgura |
मानवासु न चास्वन्ध.गर्भशय्यासु सुप्तताम् ॥७।४३।१९॥
mAnavAsu na ca_Asu_andha.garbha.zayyAsu suptatAm ||7|43|19||
.
mAnavA: vAta.lola.ucca.patra.prApta.ambu.bhaGgura + mAnavAsu na
ca_Asu_andha.garbha.zayyAsu suptatAm . the state of dream
.
*vlm.19. O ye men that are as frail and fickle and liable to fall down, as
the tremulous dewdrop hanging on the edge of a leaf on high; do not sleep
regardless of your fates, in the womb of this frail and mortal world (or in
this world of mortality).
a.virAmam an.Adyante svabhAve zAntam AsyatAm |
द्रष्टृ.दृश्य=दशा.दोषाद् अस्वभावाद् विनश्यताम् ॥७।४३।२०॥
draSTR.dRzya=dazA.doSAt_a.svabhAvAt*vinazyatAm ||7|43|20||
.
a.virAmam *unceasingly *an.Adyante *i without beginning o&r end *svabhAve *i
nature *zAntam *Quiet *AsyatAm *remain *draSTR.dRzya=dazA.doSAt *thru
seer.seen.state.fault *a.svabhAvAt *lack of nature *vinazyatAm
.
*vlm.20. Remain always from first to last, in your true nature of calmness,
without ever being unmindful of thyself; and remove the faults of the
subjective and objective from thy nature. Why do you not see that they are
world.appearance. Behold this delusion and enquire into it. You will then
rest in your own self which is beginningless and endless.
ajJa.avabuddha: saMsAra: sa* hi na_asti manAk_api |
अवशिष्टम् च यत् सत्यम् तस्य नाम न विद्यते ॥७।४३।२१॥
avaziSTam ca yat satyam tasya nAma na vidyate ||7|43|21||
.
अज्ञ.अवबुद्धः संसारः स* हि
indeed this ignorantly.understood saMsAra
न_अस्ति मनाग्.अपि is not, even a bit.
अवशिष्टम् च यत् सत्यम् तस्य and whatever existent remains of that,
नाम न विद्यते such.a.thing is not known.
.
*vlm.21. The world known as a reality to the ignorant, is an utter nihility
to the wise; the other one which is the true reality bears no name for
itself: (being called a nullity and void).
*sv.21. ... What does exist after this appearance is rejected, is in fact
the truth. But it has no name! *vlm.21. ...; the other one which is the
true reality bears no name for itself: (being called a nullity and void).
त्रोटयित्वा तु तृष्णाय: शृङ्खल.अवलितम् बलात् ।
troTayitvA tu tRSNAya: zRGkhala.avalitam balAt |
संसार.पञ्जरम् तिष्ठ सर्वस्य_ऊर्ध्वम् मृग.इन्द्रवत् ॥७।४३।२२॥
saMsAra.paJjaram tiSTha sarvasya_Urdhvam mRga.indravat ||7|43|22||
.
troTayitvA tu tRSNAya: zRGkhala.avalitam balAt saMsAra.paJjaram tiSTha
sarvasya_Urdhvam
*stand above all *mRga.indravat *like the Lord of Beasts*
*. *
*sv.22 Like a lion, break away from this cage of ignorance and rise above
everything.
*vlm.22.
Break the iron fetters of appetency, which bind you fast in this world; and
rise high above the heaven of heavens, as the lion mounts on the towering
tops of mountains, by breaking loose from his imprisoning cage by force.
आत्म.आत्मीय.ग्रह.भ्रान्ति.शान्ति.मात्रा विमुक्तता ।
Atma.AtmIya.graha.bhrAnti.zAnti.mAtrA vimuktatA |
यथा तथा स्थितस्य_अपि सा स्व.सत्ता_एव योगिन: ॥७।४३।२३॥
yathA tathA sthitasya_api sA sva.sattA_eva yogina: ||7|43|23||
.
Atma.AtmIya.graha.bhrAnti.zAnti.mAtrA vimuktatA
as + thus sthitasya_api sA sva.sattA_eva yogina:
.
*vlm.23. The knowledge of self and meity (or selfishness) is an error, and
it is the peace of mind only which makes liberation; it is the essence of
the yogi, wherever and however he may be situated.
*sv.23.24 To abandon the notions of 'I' and 'mine' is liberation; nothing
else is liberation. Liberation is peace. Liberation is extinction of all
conditioning. Liberation is freedom from every kind of physical,
psychological and psychic distress.
निर्वाणता_अवासनता परा_अपत.आपत.अज्ञता ।
nirvANatA_avAsanatA parA_apata.Apata.ajJatA |
संसार.अध्वनि खिन्नस्य शान्ता* विश्राम.भूमय: ॥७।४३।२४॥
saMsAra.adhvani khinnasya zAntA* vizrAma.bhUmaya: ||7|43|24||
.
nirvANatA_avAsanatA parA_apata.Apata.ajJatA
saMsAra.adhvani khinnasya zAntA vizrAma.bhUmaya: . .
nirvANatA . the state of nirvANa, =
a.vAsanatA . the state without vAsanAs =
parA . perfect beyond.
निर्वाणताऽवासनता पराऽपतापताज्ञता ।
संसाराध्वनि खिन्नस्य शान्ता विश्रामभूमयः ।। २४
VA – for one suffering in the course of samsara, peaceful places of rest
are –
nirvana, absence of vasanas, absence of 3 types of sorrows, and
knowledge of truth.
*sv.23.24 To abandon the notions of 'I' and 'mine' is liberation; nothing
else is liberation. Liberation is peace. Liberation is extinction of all
conditioning. Liberation is freedom from every kind of physical,
psychological and psychic distress.
*vlm.24. The weary pilgrim of the world, has the following five stages for
his rest; namely his nirvANa or self resignation, his nirvasana want of any
desire, and the absence of his triple sorrow.tritapa; occasioned by his own
fault and those of others, and the course of nature.
तज्ज्ञ.ज्ञातो न मूर्खानाम् मूर्ख.ज्ञातो न तद्विदाम् ।
tat.jJa.jJAta:_na mUrkhAnAm mUrkha.jJAta: na tat.vidAm |
विद्यते जगदर्थो ऽसाव्_अवाच्य.अर्थ=मयो मिथ: ॥७।४३।२५॥
vidyate jagat.artha:_*sau_avAcya.artha=maya:_mitha: ||7|43|25||
.
tajjJa.jJAta: na mUrkhAnAm what is known to Knowers..not for fools,
mUrkha.jJAta: na tad.vidAm what is known to fools..not for those who know
That,
vidyate is (known)
jagat.artha:_asau_avAcya.artha=maya: mitha: . .
विद्यते जगदर्थोऽसाववाच्यार्थमयो मिथः ।। २५
VA – the meaning of the world is to them (wise and ignorant)
unexplainable mutually
*sv.25 This world is not seen by the ignorant and by the wise in the same
light.
*vlm.25. The wise man is unknown to the ignorant, and the ignorant are not
known to the wise; and the world is viewed in two opposite lights by them
respectively, which are quite unknown to one another. (Namely, that it is a
vale of tears to one, and a pleasure garden to the other. The one of the
school of Heraclitus or the crying philosopher, and of that of Democritus
the laughing philosopher).
विश्वता भ्रान्ति.संशान्तौ संस्थिtA_eव न लभ्यते ।
महार्णvAम्बु.वलिता पुत्रिकेव पयोमयी ॥७।४३।२६॥
vizvatA bhrAnti.saMzAntau saMsthitA_eva na labhyate |
mahA.arNava.ambu.valitA putrikA_iva payomayI ||7|43|26||
.
the state of everything
when delusion is resolved & no longer persists
is like a salt doll in ocean.water
.
*vlm.26. The fallacy of the world having once fallen off from the mind,
there is no more the appearance of any worldly thing before it; as a
seafarer seeing one vast expanse of water about him, does not see the
inland arms which gush out of it as its offspring.
*jd.26 . vizva.tA . Universe.ness = bhrAnti.sam.zAntau . in
delusion.resolution = saMsthitA eva . being quite settled = na labhyate .
is not to be got = mahA.arNava.ambu=valitA putrikA iva . it's like a
great.ocean.water=wrapped doll = payo.mayI . made of water.
भ्रान्ति.शान्तौ प्रबुद्धस्य वि.निर्वाणस्य विश्वता ।
bhrAnti.zAntau prabuddhasya vi.nirvANasya vizvatA |
यथा.स्थिता_एव गलिता विद्यते च यथा.स्थितम् ॥७।४३।२७॥
yathA.sthitA_eva galitA vidyate ca yathA.sthitam ||7|43|27||
.
bhrAnti.zAntau
prabuddhasya vinirvANasya
vizvatA
yathA.sthitA eva galitA vidyate ca yathA.sthitam
.
*VA – when delusion is gone for one awakened, staying out of nirvana,
the world is melted and is known as it is.
What is the second yathA.sthitam means and what is it related to? and
reality as it is is known?
*sv. To one who has attained self.knowledge this world does not appear as
saMsara but as the one infinite and indivisible consciousness. The man of
self.knowledge is awake to that which is non.existent to the ignorant. That
which is real to the latter is non.existent to the enlightened.
*vlm.27. After disappearance of the error of the world, from the awakened
mind of the anaesthetic yogi; he sits quite insensible of it, as if it were
melted into eternity.
निर्दग्ध.तृण.भस्म.आली क्व_अपि याति यथा.अनिलै: ।
nirdagdha.tRNa.bhasma.AlI kva_api yAti yathA.anilai: |
सताम् स्वभाव.विश्रामै: क्व_अपि याति तथा जगत् ॥७।४३।२८॥
satAm svabhAva.vizrAmai: kva_api yAti tathA jagat ||7|43|28||
.
nirdagdha.tRNa.bhasma.AlI
kva_api yAti yathA.anilai:
wherever it may be blown by the wind +
satAm
svabhAva.vizrAmai:
kva_api yAti tathA jagat
wherever it may come thus is the world
.
*sv. To one who has attained self.knowledge this world does not appear as
saMsara but as the one infinite and indivisible consciousness. The man of
self.knowledge is awake to that which is non.existent to the ignorant. That
which is real to the latter is non.existent to the enlightened.
*vlm.28. as the grass and straws being burnt to ashes, we know not whether
they fly and vanish away with the winds of the air; so the nature of the
sage being numbed to callousness, his knowledge of the world goes to
nothing.
जगद्.ब्रह्म.पदर्थस्य संनिवेश: स* त्व्_उत्तम: ।
jagat.brahma.padarthasya saMniveza: sa: tu_uttama: |
ब्रह्म.शब्दार्थ.रूप.आत्मा न जगच्.छब्द.कार्य.भाक् ॥७।४३।२९॥
brahma.zabda.artha.rUpa.AtmA na jagat.zabda.kArya.bhAk ||7|43|29||
.
*var. KG: zabdArtha.rUpAtmA na jagat.zabda.kArya.bhAkbrahma
jagat.brahma.padarthasya
saMniveza:
the coming.together
sa tu uttama: +
brahma.zabdArtha.rUpAtmA
na jagat.zabda.kArya.bhAk
.
जगद्ब्रह्मपदार्थस्य संनिवेशः स तूत्तमः ।
ब्रह्मशब्दार्थरूपात्मा न जगच्धब्दकार्यभाक् ।। २९
VA – the position of the meaning of word Brahman is ultimate,
therefore, it is better to understand world being of nature of
Brahman, not that which is changing.
*sv. To one who has attained self.knowledge this world does not appear as
saMsara but as the one infinite and indivisible consciousness. The man of
self.knowledge is awake to that which is non.existent to the ignorant. That
which is real to the latter is non.existent to the enlightened.
*vlm.29. It is good to know the world, as the ectype of the essence of
Brahma; but the meaning of the word Brahma, being the universal soul, it
does not apply in that sense to the changing world, and as the work of God.
अविज्ञातस्य बालस्य पदार्था* यादृशा* इमे ।
avijJAtasya bAlasya padArthA* yAdRzA* ime |
विदुषस्_तादृशा* एव तिष्ठत: क्षीण.वासनम् ॥७।४३।३०॥
viduSa:_tAdRzA* eva tiSThata: kSINa.vAsanam ||7|43|30||
.
for an untutored boy these so.many things exist
but for the wise those.many are stripped of vAsanA Imprints
.
avijJAtasya bAlasya
padArthA* yAdRzA* ime |
viduSa:_tAdRzA* eva
tiSThata: kSINa.vAsanam |
*vlm.30. As the world appears to be everlasting and unchanging to the
ignorant lad, so doth it seem to the listless sage to be co.existent with
its eternal cause.
या निशा सर्व.भूतानाम् तस्याम् जागर्ति संयमी ।
yA nizA sarva.bhUtAnAm tasyAm jAgarti saMyamI |
यस्याम् जाग्रति भूतानि सा निशा पश्यto मुने: ॥७।४३।३१॥
yasyAm jAgrati bhUtAni sA nizA pazyata:_mune: ||7|43|31||
.
yA . what
nizA sarva.bhUtAnAm . is nightly for all beings
tasyAm jAgarti sam.yamI . then, in waking, the restrained person
yasyAm jAgrati bhUtAni . when, in waking, the beings
sA . that
nizA pazyato mune: . is nightly for the seeing Muni.
*sv. The knower of truth experiences the world just as the man born blind
'sees' the world in his dreams and sees nothing in deep sleep. His heart
and mind are cool with the extinction of the fire of desire.
*vlm.31. The wakeful sage keeps his vigils at that time, when it is the
night of all beings to lie down in sleep; and the daytime when all creation
is awake, is the night of retired saints. (The wise and ignorant are oppose
to one another in their knowledge of things).
स्थितम् एव_अ=विरामी यद् जाग्रदस्य सुषुप्त.वत् ।
sthitam eva_a=virAmI yat_jAgradasya suSupta.vat |
चित्र.अवलोकित इव जाग्रत्योऽस्य रस.एषणा: ॥७।४३।३२॥
citra.avalokita_iva jAgratya:_asya rasa.eSaNA: ||7|43|32||
.
sthitam eva_a=virAmI yat
jAgradasya suSupta.vat
citra.avalokita_iva
jAgratya:_asya rasa.eSaNA:
.
चित्रावलोकित इव जाग्रत्योऽस्य रसैषणाः ।।३२
VA – his senses in waking look like a picture.
*sv. The knower of truth experiences the world just as the man born blind
'sees' the world in his dreams and sees nothing in deep sleep. His heart
and mind are cool with the extinction of the fire of desire.
*vlm.32. The wise man in active in his mind, while he seems to be sitting
still and inactive in his body; and when he is waking, his organs of sense
are as dormant as those of figures in a painting.
#iS . #>eS . #eSaNa . seeking for, wishing nir.; . #eSaNa: an iron arrow
L.; . #eSaNA impulse, desire, begging, solicitation,
request_S.br._pAN._rAjat. &c.; (with Jainas) right behaviour when begging
foot sarvad. 39, 9; . #eSaNI an iron or steel probe_suSr.; a goldsmith's
scale L.; . #eSaNam impulse, desire, the act of seeking, begging.
जात्य्.अन्ध.रूप.अनुभव.समम् भुवन.वेदनम् ।
jAti.andha.rUpa.anubhava.samam bhuvana.vedanam |
भ्रान्त.प्रायम् असd.रूपम् ज्ञस्य भाति न भाति च ॥७।४३।३३॥
bhrAnta.prAyam asat.rUpam jJasya bhAti na bhAti ca ||7|43|33||
.
jAti.andha.rUpa.anubhava.samam *birth.blind.form.experience.sama
*bhuvana.vedanam
*m knowing the world *bhrAnta.prAyam asat.rUpam *m unreal form *jJasya *for
the Wise *bhAti na bhAti ca *it seems yet does not seem to be*
.
#jAti enbirthment; (re)incarnation.body. y7043.033
*sv. The knower of truth experiences the world just as the man born blind
'sees' the world in his dreams and sees nothing in deep sleep. His heart
and mind are cool with the extinction of the fire of desire.
*vlm.33. The wise man is as blind as one who is born blind, in his
knowledge of the outer world, and has merely a faint notion of it in his
mind; where it appears or not at times, like a dream in his slight and
sound sleep (swapna and susupti).
विमूढ.दु:खम् त्रिजगद्.विमूढ.विषयम् न सत् ।
vimUDha.du:kham trijagat.vimUDha.viSayam na sat |
स्वप्ने स्वप्नतया ज्ञाते रूप.आलोक=मन:क्रिया ॥७।४३।३४॥
svapne svapnatayA jJAte rUpa.Aloka=mana:kriyA ||7|43|34||
.
vimUDha.du:kham trijagat.vimUDha.viSayam na sat svapne svapnatayA jJAte
*when known in dream by the dream.state *rUpa.Aloka=mana:.kriyA
.
*sv. The knower of truth experiences the world just as the man born blind
'sees' the world in his dreams and sees nothing in deep sleep. His heart
and mind are cool with the extinction of the fire of desire.
*vlm.34. All the worlds and worldly things, conduce to the woe of the
ignorant, who are unacquainted with and delight in untruth, and are busy
with the visibles and their thoughts about them, as one with the visions in
his dream.
#rUpAloka rUpa.Aloka Form.vision the perceptual field; the work of
manas.Mind, rUpAloka.mana:kriyA, y7043.034 – a fuzzy construct, aloka/Aloka
+
न स्वदन्ते यथा तद्वज्_जाग्रत्स्वप्ने स्फुरन्तु मा ।
na svadante yathA tat.vat_jAgrat.svapne sphurantu mA |
निर्विभाग: समाश्वस्तो ऽविरोधम् परम.आगत: ॥७।४३।३५॥
nir.vibhAga: samAzvasta:_*virodham parama.Agata: ||7|43|35||
.
na svadante yathA *as they do not please *tat.vat *that.ways *jAgrat.svapne
*? waking.dream *sphurantu mA *let them not appear + *nirvibhAga:
samAzvasta:
*a.virodham parama.Agata: *
.
*vlm.35. As the wise man tastes no pleasure in his waking state, so must he
remain insensible of them in his sleep also; but continue with undivided
attention, in the meditation of the Supreme being.
*sv. The knower of truth experiences the world just as the man born blind
'sees' the world in his dreams and sees nothing in deep sleep. His heart
and mind are cool with the extinction of the fire of desire.
आशीतल.अन्तःकरणो निर्वाणो ज्ञो ऽवतिष्ठते ।
A=zItala.anta:karaNa:_nirvANa:_jJa:_*vatiSThate |
तज्ज्ञस्याकृष्ट.मुक्तस्य समम् ध्यानम् विना स्थिति: ॥७।४३।३६॥
tajjJasya_ÂkRSTa.muktasya samam dhyAnam vinA sthiti: ||7|43|36||
.
A.zItala.anta:karaNa:
grown cool, the anta:karana Inner.Driver
nirvANo jJo avatiSThate
the nirvAna.Knower establishes
tajjJasya
for a Knower
a/AkRSTa.muktasya
samam
equally
dhyAnam vinA sthiti: .
a state without dhyAna.Meditation.
*sv.36. Since the mind of the knower of truth is freed from attraction, it
is in a state of perfect equilibrium even when he is not 'practising
meditation', even as the waters of a pool remain undisturbed when there are
no outlets.
*vlm.36. The wise man who has curbed his desire of worldly in.joyments, and
is liberated from its bonds; remains with his cool and composed mind, and
enjoys the tranquility of nirvána, without his efforts of yoga meditation.
निम्नम् विना_एव तोयस्य न सम्.भवति काचन ।
nimnam vinA_eva toyasya na sambhavati kAcana |
अर्थ एव मनस्कारो_मन* एव_अर्थ.रञ्जनम् ॥७।४३।३७॥
artha* eva manaskAra:_mana: eva_artha.raJjanam ||7|43|37||
.
just as without lower.lying ground there can be no flow of water
an object is merely Mindmade
:
Mind is only its coloring
…
*vlm.37. As the course of water is always to run downward, and never to
rise upward; so the course of the mind is ever toward the objects of sense,
and sensible objects are the only delight of the mind.
*sv. The object is (externalised) mental activity, and mental activity is
the impression formed in intelligence by the object. Just as the same water
flows in different streams with different names till it reaches the ocean,
the same consciousness is both the diverse objects and the corresponding
mental action.
एष एव एष आभासः स.बाह्याभ्यन्तर.आत्मकः ।
eSa: eva_eSa: AbhAsa: sa.bAhya.abhyantara.Atmaka: |
आसमुद्रं नदी.वाह.शत.संघमय.आत्मकम् ॥७।४३।३८॥
A=samudram nadI.vAha.zata.saMgha.maya.Atmakam ||7|43|38||
.
eSa eva . … this is indeed: . eSa this . AbhAsa.projection/appearance.: .
sa.bAhyAbhyantara.Atmaka: . with a nature inside&out . A=samudram . to the
ocean .
nadI.river.vAha.current/flow.zata.hundreds.saMgha.gathering.maya.made.Atmaka.character.m
.
*vlm. The nature of the mind,
with all its thoughts of internal and external objects,
is of the same kind as that of the great ocean,
which is full with the waters of its tributary rivers as well as those of
the internal waters.
*sv. The object is (externalised) mental activity, and mental activity is
the impression formed in intelligence by the object. Just as the same water
flows in different streams with different names till it reaches the ocean,
the same consciousness is both the diverse objects and the corresponding
mental action.
eSa eva . … this is indeed: . eSa this . AbhAsa.projection/appearance.: .
sa.bAhyAbhyantara.Atmaka: . with a nature inside&out . A=samudram . to the
ocean .
nadI.river.vAha.current/flow.zata.hundreds.saMgha.gathering.maya.made.Atmaka.character.m
यथा_एक.श्लेष.पिण्डात्मा वहत्य्_अम्बु तरङ्गिणाम् ।
yathA_eka.zleSa.piNDa.AtmA vahati_ambu taraGgiNAm |
सबाह्याभ्यन्तर.आकारम् अर्थ.अनर्थमय+आत्मकम् ॥७।४३।३९॥
sa=bAhya.abhyantara.AkAram artha.anartha=maya+Atmakam ||7|43|39||
.
yathA_eka.zleSa.piNDAtmA
vahati_ambu taraGgiNAm +
sabAhyAbhyantara.AkAram
artha.anartha=maya+Atmakam
{vahati} arthAn_artha=maya+Atmakam
.
*vlm.39. As a river flows in one united course, of the waters of all its
confluent streams; so doth the mind run in an unvaried course, with all its
internal and external, and righteous and unrighteous thoughts.
*sv. ... Just as the same water flows in different streams with different
names till it reaches the ocean, the same consciousness is both the diverse
objects and the corresponding mental action.
मन* एव स्फुरत्य्_अर्थ.निर्भासम् व्याततम् तथा ।
mana: eva sphurati_artha.nirbhAsam vyAtatam tathA |
न_अस्त्य्_अर्थ.मनसोर्_द्वित्वम् यथा जल.तरङयो: ॥७।४३।४०॥
na_asti_artha.manaso:_dvitvam yathA jala.taraGayo: ||7|43|40||
.
mana: eva sphurati
only Mind appears as
artha.nirbhAsam vyAtatam
tathA +
na_asti_artha.manasa:_dvitvam
yathA jala.taraGayo:
as of water & waves
.
*vlm.40. Thus the mind appears as a vast and wide extended sea, and rolling
on with all its indistinct thoughts and feelings, as the inseparable waters
and waves of the sea.
*sv. The object is (externalised) mental activity, and mental activity is
the impression formed in intelligence by the object. Just as the same water
flows in different streams with different names till it reaches the ocean,
the same consciousness is both the diverse objects and the corresponding
mental action.
एक.अभावे द्वयो: शान्ति: पवन.स्पन्दयोर्_इव ।
eka.abhAve dvayo: zAnti: pavana.spandayo:_iva |
नूनम् एक.उपशान्त्या_एव नि:सार: परमार्थ.त: ॥७।४३।४१॥
nUnam eka.upazAntyA_eva ni:sAra: paramArtha.ta: ||7|43|41||
.
eka.abhAve
when one is absent
dvayo: zAnti:
there is peace for two
pavana.spandayo:_iva
as with the air and its vibrant motion
nUnam eka.upazAntyA eva
ni:sAro paramArthata: . .
*vlm.41. In this manner, the absence of one thing causes the extinction of
both, as in the case of the air and its fluctuation; either of which being
wanting, there is neither the wind nor its ventilation. (Such is the
intimate connection between the mind and its thought).
*sv.41.42 The object and the mind are thus non.different. When either is
not, both of them cease. Both of them are essenceless. Therefore when they
cease there is peace. The knower of truth abandons them, though by this he
loses nothing, for 'object' and 'mind' are but words without corresponding
entities. What is IS the infinite consciousness.
एकत्वाद् अर्थ.मनसी समम् एव_आशु शाम्यत: ।
ekatvAt_artha.manasI samam eva_Azu zAmyata: |
अर्थ: संकल्प.रूप.आत्मा न_ईहितvyo विजानता ॥७।४३।४२॥
artha: saMkalpa.rUpa.AtmA na_Ihitavya:_vijAnatA ||7|43|42||
.
ekatvAt
out of their Oneness
artha.manasI samam artha
and manas.Mind are the same . sv ''object'', vlm ''[mental] working'',
commonly ''wealth'' =
eva azu zAmyata: +
artha: saMkalpa.rUpa.AtmA
na Ihitavya:
vijAnatA
.
*sv.41.42 The object and the mind are thus non.different. When either is
not, both of them cease. Both of them are essenceless. Therefore when they
cease there is peace. ...
*vlm.42. The mind and its working being one and the same thing, they be
both controlled at once by bringing the other under subjection; know this
well, nobody should cherish any earthly desire in order to foster his mind.
मनश्_च सम्यग्.ज्ञानेन शान्तिर्_एव भवेत् तयो: ।
mana:_ca samyak.jJAnena zAnti:_eva bhavet tayo: |
अनष्टे नश्यतश्_च_एते ज्ञस्य_अर्थ.मनसी स्वत: ॥७।४३।४३॥
a.naSTe nazyata:_ca_ete jJasya_artha.manasI svata: ||7|43|43||
.
mana:_ca samyag.jJAnena
zAnti:_eva bhavet_tayo: +
anaSTe nazyata:_caite
jJasya artha.manasI svata:
.
मनश्च सम्यग्ज्ञानेन शान्तिरेवं भवेत्तयोः ।
अनष्टे नश्यतश्चैते ज्ञस्यार्थमनसी स्वतः ।। ४३
मृन्मये द्विषति ज्ञानाद्द्विषद्भावभये यथा ।
VA –and mind becomes completely quiet by perfect knowledge.
Remaining undestroyed, on their own mind and object are destroyed for
the gyani,
like in case of hatred toward a clay doll (resembling an enemy), by
knowledge it is clay, hatred and fear go away.
*sv. To the man of self.knowledge what the ignorant man thinks real (time,
space, matter, etc.) are non.existent.
*vlm.43.
The mind may get its peace by true knowledge, and the mind of the wise man
is destroyed of itself with all its desires, without the aid of austerities
to destroy them.
मृन्मये द्विषति ज्ञानाद् विषद्.भाव.भये तथा ।
mRn.maye dviSati jJAnAt_viSat.bhAva.bhaye tathA |
यथा.सम्.स्थम् स्थित* एव ज्ञस्य_अर्थ.मनसी सदा ॥७।४३।४४॥
yathA.saMstham sthita* eva jJasya_artha.manasI sadA ||7|43|44||
.
mRn.maye dviSati jJAnAt
viSat.bhAva.bhaye tathA
yathA.saMstham sthite eva
jJasya_artha.manasI sadA x
.
*sv. To the man of self.knowledge what the ignorant man thinks real (time,
space, matter, etc.) are non.existent.
*vlm.44. As a man gets freed from the fear of the enmity of an enemy, by
destroying his effigy made of mud by himself, so is one enabled to kill his
mind, by commiting himself to the Divine spirit.
किम् अप्य्_अपूर्वम् एव_अन्यत् सम्पन्ने भाव.रूपिणि ।
kim api_apUrvam eva_anyat sampanne bhAva.rUpiNi |
संहित.अर्थ.जगत्.कालो ऽप्य्_अज्ञो ऽज्ञ.विषयो ऽप्य्_असत् ॥७।४३।४५॥
saMhita.artha.jagat.kAla:_*pi_ajJa:_ajJa.viSaya:_api_asat ||7|43|45||
.
kim api_apUrvam eva
whatever is not in the beginning
anyat sampanne bhAva.rUpiNi
is produced as another becoming.form
saMhita.artha.jagat.kAla:_api
tho saMhita.artha.world.time
ajJa:
someone unKnowing
ajJa.viSaya:_api_asat
.
#bhAva.rUpiNi
#saMhitArtha
#viSaya
*vlm.45. The wise man sees the cosmos and chaos as concomitant with each
other, though appear as separate. The birth and death as well as prosperity
and adversity are mere error, there is nothing else beside one infinity.
*sv. To the man of self.knowledge what the ignorant man thinks real (time,
space, matter, etc. ) are non.existent.
पार्श्व.सुप्त.नर.स्वप्न* इव क्लीब.अग्र.यक्षवत् ।
pArzva.supta.nara.svapna* iva klIba.agra.yakSavat |
ज्ञस्य स.अज्ञम् जगन्_न_अस्ति वीरस्य्_एव पिशाच.धी: ॥७।४३।४६॥
jJasya sa.ajJam jagat_na_asti vIrasi_eva pizAca.dhI: ||7|43|46||
.
pArzva.supta.nara.svapne
i the dream of a nearby sleeper
iva
klIba.agra.yakSavat
jJasya sa.ajJam jagat_na_asti
vIrasi_eva pizAca.dhI:
.
*vlm.46. As one has no knowledge of the dream of another sleeping by his
side, and as the adult man has no fear of yakSa like timid boy; and as a
giant knows no Pisacha or demon, so the wise sees no insensible world
before him, (but all full of the Intellect of God).
*sv. Just as in the eyes of a brave man there is no goblin, in the eyes of
the wise man there is no world. But to the ignorant man even the knower of
truth is ignorant. …
ज्ञम् अज्ञो भावयत्य्_अज्ञम् चिरम् वन्ध्या_अपि वर्धते ।
jJam ajJa:_bhAvayati_ajJam ciram vandhyA_api vardhate |
विना_एव ज्ञात.शब्दार्थम् अर्थ.भावम् इव_आगतम् ॥७।४३।४७॥
vinA_eva jJAta.zabda.artham artha.bhAvam iva_Agatam ||7|43|47||
.
jJam ajJa:_bhAvayati_ajJam
ciram vandhyA_api vardhate |
vinA_eva jJAta.zabda.artham
artha.bhAvam iva_Agatam .
.
the unKnowing fool imagines the Knower to be unKnowing
and after a long while his barren mother has a bellyful of child
:
as.if
without knowing a word's meaning the sense of it is realized
.
*vlm. The ignorant think the wise as fools,
and the old barren woman thinks of her conception;
so one unacquainted with the meaning of a word
attempts to explain
its sense.
*sv. Just as in the eyes of a brave man there is no goblin, in the eyes of
the wise man there is no world. But to the ignorant man even the knower of
truth is ignorant.
स्थितम् बोधम् अनाद्यन्तम् स्वभावम् सर्गगम् विदु: ।
sthitam bodham an.Adyantam sva.bhAvam sarga.gam vidu: |
मन: शब्दार्थ.रहितम् विभाग.अन्त.विवर्जितम् ॥७।४३।४८॥
mana: zabda.artha.rahitam vibhAga.anta.vivarjitam ||7|43|48||
.
sthitam bodham an.Adyantam sva.bhAvam sarga.gam vidu: | mana:
zabda.artha.rahitam
vibhAga.anta.vivarjitam .
.
the state of bodha.Realization is without beginning or end
the own.nature that is present everywhere
:
for the Mind of the wise is without distinct meaning
devoid of parts or boundaries
.
*vlm.48. The understanding is ever existent, and without having its
beginning and end; and nature is known to exist ever since creation has
began. The word mind is meaningless and is undivided and unbounded in its
nature.
बोध.वारि.मनो.बुद्धि.तरङ्गम् इव निर्मलम् ।
bodha.vAri.mana:buddhi.taraGgam iva nirmalam |
क्व सम्भवत* एव_अन्त: के वा_अर्थ.मनसी किल ॥७।४३।४९॥
kva sambhavata* eva_anta: ke vA_artha.manasI kila ||7|43|49||
.
bodha.vAri.manas.buddhi.taraGgam iva
like bodha.vAri.manas.buddhi.taraGgam
nirmalam
kva sambhavata eva_anta:
ke vA_artha.manasI kila . .
*sv. Just as in the eyes of a brave man there is no goblin, in the eyes of
the wise man there is no world… Both self.knowledge and the cessation of
world.appearance are the characteristics of wisdom (bodham or awakening).
The egosense, which arises in the absence of the extinction of desire, is
conducive to sorrow.
*vlm.49. The understanding resembles the water of the sea, and the mind and
intelligence are likened to its limpid waves; how can this fluid have an
end, and what is the meaning of mind, but a shape of this psychic fluid.
(Here is a similarity of Vasishtha's intellectual liquid to Stahl's physic
fluid).
निरर्थिका_एव विभ्रान्ति: स्वभावम् अयम् आस्यताम् ।
nir.arthikA_eva vibhrAnti: svabhAvam ayam AsyatAm |
शुद्ध.बोध.स्वभाव.स्थैर्_आकाशम् इव शारदै: ॥७।४३।५०॥
zuddha.bodha.svabhAva.sthai:_AkAzam iva zAradai: ||7|43|50||
.
nirarthikA_eva vibhrAnti:
svabhAvam ayam
this self.nature
AsyatAm +
zuddha.bodha.svabhAva.sthai:
w zuddha.bodha.svabhAva.sthas
AkAzam iva zAradai:
.
०००आकाशमिव शारदैः ।। ५०
VA – comparison is not clear. Mind is not experienced by ones abiding
in his nature like space is not experienced by autumn lotus??
*vlm.50. For all error as useless, and live to your nature for your good;
and being of the nature of pure understanding, you will become as
perspicacious as the clear autumnal sky. (Here is Vasishtha's vacuism again
as the ultimate perfection of men).
*sv. .. When these objects are dropped, what remains (consciousness) is
indescribable, for to call it 'consciousness' is to limit it. Matter and
mind are identical; and both are false. You are deluded by this false
appearance. ...
जाग्रत्.स्वप्न.सुषुप्त=अन्तैर्_मनस्त्वम् न_अनुभूयते ।
jAgrat.svapna.suSupta.antai:_manastvam na_anubhUyate |
विधूय.अनन्त.नानात्वम् असद्भावम् अनामये ॥७।४३।५१॥
vidhUya.ananta.nAnAtvam asat.bhAvam anAmaye ||7|43|51||
.
beyond Waking, Dream, and Sleep
a condition of Mind is not experienced =
vidhUya.ananta.nAnAtvam
a.sadbhAvam
an.Amaye
without the affliction of form
.
*vlm.51. After passing the, three states of waking, dreaming and deep
sleep, (to the fourth state of turya or nirvána.insensibility), there is
nomore any perception of the mind or mental operation to the abstracted
yogi; and then the knowledge of the endless varieties of unrealities of
creation, is blown away and lost in the sight of the everlasting One.
*AB. ... rajjur iva_anAmaye svabhAve tiSTha ||
*sv. ... When these objects are dropped, what remains (consciousness) is
indescribable, for to call it 'consciousness' is to limit it. Matter and
mind are identical; and both are false...
#Ama: uncooked . #Amaya: sickness, disease. •.• In YV it has a double
sense: • the Plague, VishûchikA, y3069&c. • =A.maya, given.form. . #anAmaya
•• This term appears in YV with great frequency, and often the above
reading seems trivial in its context. Max Müller suggests the derivation
an=A.maya, not=about.formation, not something made, in a note to R.. In
many contexts YV implies both senses of the word at.once. das.jiva¤gmail.com
<das....@gmail.com> ¤ yathA na sanna kuDyAdi sva.saMkalpana.pattanam |
tathaivAyam jagat_iti zAntam ekam anAmayam ||7|43|
#dhU . #vidhU vi>dhU . P.Â. . vidhUnoti, <vidhUnute> (later also
<vidhunoti>, <vidhunute>; inf. <vidhavitum>, or <vidhotum>),— to shake
about, agitate, <Adhayo na vidhunvanti vAtAz citra.latAm iva> y2018.024
toss about (A. also "one's self"); to fan, kindle (fire) mbh.; to shake
off, drive away, scatter, disperse, remove, destroy; . (A.) . to shake off
from one's self, relinquish, abandon, give up av.: . Pass. vidhUyate (ep.
also <vidhUyati>), to be shaken or agitated mbh.: . Caus. . vidhUnayati, to
cause to shake about &c.; to shake violently, agitate, harass, annoy mbh.
ज्ञेयम् रज्जुर्_इव_अशेषम् स्वभावे तिष्ठ चिद्घने ।
jJeyam rajju:_iva_azeSam svabhAve tiSTha cit.ghane |
ज्ञप्तिर्_एव_अन्तरम् बाह्यम् च_अर्थत्वम् अधि.तिष्ठति ॥७।४३।५२॥
jJapti:_eva_antaram bAhyam ca_arthatvam adhi.tiSThati ||7|43|52||
.
jJeyam rajju:_iva_azeSam
svabhAve tiSTha cid.ghane
jJapti:_eva.antaram bAhyam
ca arthatvam adhitiSThati . .
*vlm.52. Forsake the endless chain of knowables, and be attached to thy
nature of the solid intellect; because all things whether internal or
external, are comprehended under its knowledge.
बीजम् शाखा.फलानि_इव क्व_अतो ऽर्थ.मनसी वद ।
bIjam zAkhA.phalAni_iva kva_ata:_*rtha.manasI vada |
ज्ञेय.असम्.भवतो ज्ञप्तिर्_अप्य्_अनाख्यम् पदम् गता ॥७।४३।५३॥
jJeya.asambhavata:_jJapti: api_anAkhyam padam gatA ||7|43|53||
.
bIjam zAkhA.phalAni_iva
it's like a seed of the fruit on the bough
kva_ata:_artha.manasI vada
so where are artha.Intent and manas.Mind?
jJeya.a.sambhava.ta:
because of the non.origination of conceivables
jJapti: api anAkhyam padam gatA
even jnapti.Knowing has gone to an indescribable state.
#jJapti
*sv.53 Right from the roots, the entire tree with all its branches, leaves,
flowers and fruits is but one and the same tree.
*vlm.53. Say how can you separate the objects from the mind, as you do the
seed, branches and fruits from one another; the knowables are unknowable
without their knowledge, and knowledge is no known category (apart from the
mind).
शान्त.शेष.विशेष.आत्मा तेन शेषो ऽस्ति सत्स्वभा: ।
zAnta.zeSa.vizeSa.AtmA tena zeSa:_asti satsvabhA: |
अर्थ* एव मनस्कार: स* च_अभाव.आत्मको भ्रम: ॥७।४३।५४॥
artha* eva manaskAra: sa* ca_abhAva.Atmaka:_bhrama: ||7|43|54||
.
zAnta.zeSa.vizeSa.AtmA tena zeSa:_asti sat sva.bhA: / satsu abhA:x artha:
eva manaskAra:
sa:_ca_abhAva.Atmaka: bhrama:
.
*vlm.54. The endless varieties and particulars are still and quiet in the
Divine soul, which is the only entity and manifest of itself as all. The
objects being but ideas in the mind and this being a negative also, they
are all but errors of the brain. (The mind and its objective ideas being
dependent to and identic with one another, the conception of them is
altogether erroneous).
मन* एव_अर्थ.संस्कार: स* च_अभाव.आत्मko भ्रम: ।
mana* eva_artha.saMskAra: sa* ca_abhAva.Atmaka:_bhrama: |
सर्वात्मत्वाद् अजस्य_एतद् अप्य्_अकारणकम् मन: ॥७।४३।५५॥
sarvAtmatvAt_ajasya_etat_api_a.kAraNakam mana: ||7|43|55||
.
manas eva artha.saMskAra: sa:_ca_abhAva.Atmaka: bhrama:
sarvAtmatvAt_ajasya_etat
api akAraNakam mana:
.
*vlm. 55. The mind which is the framer of objective thoughts, is a nihility
of itself and an error also. The eternal spirit being the sole soul of all,
it is useless to imagine the entity of the mind.
भ्रम.अनुभवतो ऽर्थश्_च मिथ्या_एव_अस्ति_इव भासते ।
bhrama.anubhavata:_*rtha:_ca mithyA_eva_asti_iva bhAsate |
अकारणकम् एव_अर्थ.निर्भासम् भासते मन: ॥७।४३।५६॥
a.kAraNakam eva_artha.nirbhAsam bhAsate mana: ||7|43|56||
.
bhrama.anubhavata:
*experience of delusion *
artha:_ca
*and meaning *
mithyA eva asti iva bhAsate
*appears as.if quite false/vain *
akAraNakam eva
*without a kAraNaka causal connection *
artha.nirbhAsam bhAsate mana:
*meaning.similar appears manas.Mind*
.
*vlm.56. The objective being an erroneous notion, is but a false apparition
appearing to sight, the objects also having no cause for their creation,
prove the subjective mind to be a falsity likewise.
विद्युद् विलसित.आकारम् अस्थिरम् तरलायते ।
vidyut*vilasita.AkAram asthiram taralAyate |
त्वम् मनस्कार.मात्र.आत्मा सम्.सृतौ विभ्रम.आयसे ॥७।४३।५७॥
tvam manaskAra.mAtra.AtmA saMsRtau vibhrama.Ayase ||7|43|57||
.
vidyut.vilasita.AkAram *m a form of flashing lightning *asthiram taralAyate
tvam manaskAra.mAtra.AtmA *the Mind.made form of Self *saMsRtau
vibhrama.Ayase
.
*vlm.57. The mind is as fickle as the flickering lightning, and deludes us
by the flashes of things of its own making.
स्वभाव.एक.परिज्ञानान्_न_असि न_अपि भ्रम.आयसे ।
svabhAva.eka.parijJAnAn_na_asi na_api bhrama.Ayase |
मनसा_एव हि संसार* आत्म.बोधेन शाम्यति ॥७।४३।५८॥
manasA_eva hi saMsAra* Atma.bodhena zAmyati ||7|43|58||
.
svabhAva.eka.parijJAnAn na_asi *you are not *
na_api bhrama.Ayase
*for only w Mind the saMsAra *
Atma.bodhena
*thru Self.realization *
zAmyati
*comes to quiet*
.
*vlm.58. The mind is nothing before knowledges of the self.existence One,
nor does it then deceive us with its false shows; and this world which is
the creation of the mind, disappears before the knowledge of the soul.
शुक्ति.रूप्य=भ्रम.कारो जनो मिथ्या_एव ताम्यति ।
zukti.rUpya=bhrama.kAra:_jana:_mithyA_eva tAmyati |
अभाव.भावस्_तु परम् बोध.रूपम् असंकृति: ॥७।४३।५९॥
abhAva.bhAva:_tu param bodha.rUpam asaMkRti: ||7|43|59||
.
zukti.rUpya=bhrama.kAra:
oyster.silver=delusion.making
jana: mithyA eva tAmyati +
abhAva.bhAva:_tu / abhAva.bhA=vastu
param bodha.rUpam asaMkRti: . .
*vlm.59. Men in vain wish to take the shell for silver, and believe the
negative world as a positive one, and is found to be nothing before the
light of reason.
#vR . #AvR . #AvaraNa covering, hiding, veiling. •• . #anAvaraNa unveiling.
. #anAvaraNa.buddha=jJAna the unimpeded knowledge of a Buddha. •• .
#nirAvaraNa . unveiled, manifest, evident, Ven2is.
#rUp . #rUpya well.shaped, beautiful; silver. •• #zuktirUpya like the
example of false silver in mother.of.pearl; or like fool's gold. Note the
obvious suggestion of zakti.rUpa, energy emerging.as Form.
zukti.rUpya=bhrama.kAro jano mithyaiva tAmyati | abhAva.bhAvastu param
bodha.rUpam asaMkRti: ||7|43| y7043.059.
#tam, #tAmyati. to gasp; be in distress
निर्वाणाद् इतरा सत्ता दु:खाय_अहम् इति भ्रम: ।
nirvANAt_itarA sattA du:khAya_aham iti bhrama: |
मृगतृष्ण.अम्बु.रूपो ऽहम् असच्_छून्य.स्वरूपक: ॥७।४३।६०॥
mRgatRSNa.ambu.rUpa:_*ham asat_zUnya.svarUpaka: ||7|43|60||
.
nirvANAt_itarA sattA du:khAya aham iti bhrama:
mRgatRSNa.ambu=rUpa:_aham asat zUnya.svarUpaka: . .
*vlm.60. The error of egoism is opposed to the verity of nirvána, and is
the cause of misery only to mankind; the ego is verily a falsity as mirage,
and a non.entity as vacuity itself.
इत्य्_एव_आत्म.परिज्ञानाद् अहम् इत्य्_एव शाम्यति ।
iti_eva_Atma.parijJAnAt_aham iti_eva zAmyati |
ज्ञात्वा ज्ञान.मयो भूत्वा स.बाह्याभ्यन्तर.अर्थताम् ॥७।४३।६१॥
jJAtvA jJAna.maya:_bhUtvA sa.bAhya.abhyantara.arthatAm ||7|43|61||
.
iti_eva_Atma.parijJAnAt
*just so, from Self.understanding *
aham iti_eva zAmyati
*this "I" is subdued *
jJAtvA
*having.known *
jJAnamaya: bhUtvA
*having.become a mode of Wisdom *
sabAhyAbhyantara.arthatAm
*outside.inside arthatA sense, thingness*
.
*vlm.61. The knowledge of the self or soul, removes the error of egoism;
and by knowing and being full with the knowledge of the soul, one is
incorporated with it, both internally as well as externally.
गतम् स्वम् अत्यजद् रूपम् तरङ्गत्वम् यथा पय: ।
gatam svam atyajat_rUpam taraGgatvam yathA paya: |
मूल.शाखा.अग्र=पर्यन्ता सत्ता विटपिनो यथा ॥७।४३।६२॥
mUla.zAkhA.agra=paryantA sattA viTapina:_yathA ||7|43|62||
.
gatam svam atyajat rUpam taraGgatvam yathA paya: mUla.zAkhA.agra=paryantA
sattA viTapina: yathA
.
#viTapi.n having branches and boughs; the Indian fig tree.
*vlm.62. One who is unified with the universal soul, resembles a wave that
mixes altogether with the main water; because the Divine soul sends its
essence to all, as a tree supplies its. marrow to all parts of it from top
to foot.
निर्विकारमलम् ज्ञप्तेर्_ज्ञेया_अन्ता.एका_एव भासते ।
nirvikAra.malam jJapte:_jJeyA_anta.ekA_eva bhAsate |
यथा योजन.लक्षाभम् एकम् एव_अमलम् नभ: ॥७।४३।६३॥
yathA yojana.lakSa.Abham ekam eva_amalam nabha: ||7|43|63||
.
{nir.vikAram_alam / nir.vikAra.malam} jJapte:_jJeyA_antA.ekA_eva bhAsate
yathA yojana.lakSAbham ekam eva_amalam nabha:
.
*vlm.63. There is one unchanging soul, that shines afar above the reach of
our knowledge; in the same manner as the clear vault of heaven, appears at
the distance of millions of miles from us.
एकम् एव तथा ज्ञानम् ज्ञेय.अन्तम् भात्य्_अखण्डितम् ।
ekam eva tathA jJAnam jJeya.antam bhAti_a.khaNDitam |
शून्यत्वाद् एकम् अमलम् यथा सर्वगम् एव खम् ॥७।४३।६४॥
zUnyatvAt_ekam amalam yathA sarvagam eva kham ||7|43|64||
.
ekam eva tathA jJAnam *thus jnAna.Wisdom is only One *jJeya.antam
bhAti_a.khaNDitam + zUnyatvAt_ekam a.malam yathA sarvagam eva kham
.
*vlm.64. There is only one unknowable and infinite Being, that is far
beyond our knowledge of the knowables, and is purer and more rarified than
the all pervading vacum.
तथा_एकम् अमलम् ज्ञात्वा ज्ञान.ज्ञेय.दशास्व् अपि ।
tathA_ekam amalam jJAtvA jJAna.jJeya.dazAsu_api |
घृतेन_आत्मा घनी.भूय पाषाणी.क्रियते यथा ॥७।४३।६५॥
ghRtena_AtmA ghanI.bhUya pASANI.kriyate yathA ||7|43|65||
.
tathA ekam amalam jJAtvA jJAna.jJeya.dazAsu_api ghRtena_AtmA ghanI.bhUya
pASANI.kriyate yathA
.
*vlm.65. Therefore knowing that pure and holy One, as both the states of
knowledge and knowables (i. e. the subjective and objective); just as the
clarified butter is consolidated to the compactness of stone. (The soul is
solidified to matter).
*sv.65 Just as ghee by its very nature hardens like stone (when frozen),
consciousness 'freezes' into matter.
चिता चेत्यतया_आत्मा_एव स्व.चित्ती.क्रियते तथा ।
citA cetyatayA_AtmA_eva sva.cittI.kriyate tathA |
देश.कालम् विना_एव_आत्मा बोध.अबोधेन चित्तताम् ॥७।४३।६६॥
deza.kAlam vinA_eva_AtmA bodha.abodhena cittatAm ||7|43|66||
.
citA cetyatayA AtmA_eva sva.cittI.kriyate tathA deza.kAlam vinA_eva AtmA
bodha.abodhena cittatAm
.
*vlm.66. The Divine intellect makes itself the object of its thought as a
thinkable being; and the soul thinks in itself as the mind, from eternity
to eternity, throughout the infinity of space. (The soul reflects in
itself, as the congeries of all things of its omniscience).
*sv. However, in the infinite and unmodified or unconditioned consciousness
such modification is impossible: the conditioning is but a false notion.
Therefore, it melts away in the heart of one who has self.knowledge and who
is free from delusion and egosense.
अबुद्धो नीयते न्यायैर्_एकम् एव_एष* सुस्थित: ।
a.buddha:_nIyate nyAyai:_ekam eva_eSa* susthita: |
अत्र यद्य्_अप्य्_अबोध.आधे: सम्भवो न_अस्ति कश्चन ।
atra yadi_api_a.bodha.Adhe: sambhava:_na_asti kazcana |
तथा_अपि कल्प्यते ऽत्र_एव बोधनाय परस्परम् ॥७।४३।६७॥
tathA_api kalpyate_atra_eva bodhanAya parasparam ||7|43|67||
.
a.buddha: nIyate nyAyai: ekam eva_eSa: susthita: + atra yadi_api *if even
here *
a.bodha.Adhe: sambhava: na_asti kazcana + tathA_api kalpyate_atra_eva
bodhanAya parasparam
.
*VA – ignorant is brought to realize one only by logical methods , it
is well.established (in shrutis)
VA . Here even if ignorance does not exist at all,
then it is created\imagined for awakening.*vlm.67.
The unintelligent Nyáya School maintains the unity and positive rest of
God; and although there may be no mistake of theirs in this position, yet
it is wrong to separate omniscience from the entity of Divine unity.
*sv. However, in the infinite and unmodified or unconditioned consciousness
such modification is impossible: the conditioning is but a false notion.
Therefore, it melts away in the heart of one who has self.knowledge and who
is free from delusion and egosense.
महा.अनुभावा* विगत.अभिमाना *
mahA.anubhAvA* vigata.abhimAnA*
विमूढ.भाव.उपशमे गलन्ति ।
vimUDha.bhAva.upazame galanti |
निर्भ्रान्तयो ऽनन्तयैव शान्ता
nirbhrAntaya:_anantayA_eva zAntA
नित्यम् समाधान.मया भवन्ति ॥७।४३।६८॥
nityam samAdhAna.mayA bhavanti ||7|43|68||
.
mahA.anubhAvA
Great experiences
vigata.abhimAnA
are without the mental affection of «mine»
vimUDha.bhAva.upazame galanti
nirbhrAntaya: anantayA eva zAntA
nityam samAdhAna.mayA bhavanti
.
#abhimAnA
*sv. However, in the infinite and unmodified or unconditioned consciousness
such modification is impossible: the conditioning is but a false notion.
Therefore, it melts away in the heart of one who has self.knowledge and who
is free from delusion and egosense.
*vlm.68. All great minded souls that are free from pride, melt away into
the inscrutable quiescence of God; and those that unerring in divine
knowledge, find their eternal rest in the samádhi or resignation of
themselves to the Supreme spirit.
.
*o**ॐm*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
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fm7044 3.mr 20.21 The samAdhi Tree .z50
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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
>
>
>
> FM.7.34
>
>
>
> *REALIZATION*
>
>
>
>
>
> *VASISHTHA THE PLENTIFUL said—*
>
>
> प्राप्तेषु सुख.दुःखेषु या नश्यति स नश्यति ।
>
> prApteSu sukha.du:kheSu yA nazyati sa* nazyati |
>
> यो न नश्यत्य् अनाशो ऽसाव् अलम् शास्त्र.उपदेशनैः ॥७|३४|१॥
>
> ya:_na nazyati_anAza:_asau_alam zAstra.upadezanai: ||7|34|1||
>
> .
>
> nazyati sa nazyati *what's destroyed/forgotten is destroyed/forgotten = *yo
> na nazyati *one.who isn't destroyed, = *anAza: asau alam *is gets.to.be
> <http://gets.to.be> indestructible = *zAstra.upadezanai: *thru the
> shâstra.teachings*
>
> *. *
> prApteSu sukha.du:kheSu yA nazyati sa nazyati yo na nazyati anAza: asau
> alam zAstra.upadezanai:
>
> prApteSu sukha.du:kheSu
>
> yA nazyati sa nazyati
>
> yo na nazyati
>
> anAza: asau alam
>
> zAstra.upadezanai:
>
>
> na_asti eva parame pade
>
> *is not at.all in the higher state*
>
> idam zAntam
>
> *It is peaceful*
>
> anAlambham
>
> *not to be gotten *
>
> sarvam nirvANam avyayam
>
> *entirely changeless nirvANa. *
> .
>
> *AB. yas tv avinAzyAtmA tatrêcchAdy.abhimAni tad abhimantavyam jagat ca na
> yas tv aninAzyAtmA tatrêcchAdy.abhimAnI tad abhimantavyam jagat ca na
> sambhAvyam evêty Aha.aham iti ||7|34|
>
> *sv.3 If one wishes to get rid of the disease of such experiences, the
> only thing to do is to get rid of the desires.
>
> *vlm.3. The error that this is I and that the world, does not attach to
> immortal soul; which is tranquil and unsupported, quite dispassionate and
> undecaying in itself.
>
>
>
> अहम् ब्रह्म जगच्_च_इति शब्द.सम्भ्रम.विभ्रमः ।
>
> aham brahma jagat_ca_iti zabda.sambhrama.vibhrama: |
>
> सर्वस्मिञ् छान्त आकाशे केन नाम_उप.कल्पितः ॥७|३४|४॥
>
> sarvasmin_zAnta* AkAze kena nAma_upakalpita: ||7|34|4||
>
> .
>
> "aham brahma jagat ca"
>
> iti zabda.sambhrama.vibhrama:
>
>
> sarvasmin zAnta AkAze
>
> *when everywhere is a quiet space *
>
> kena nAma
>
> *how exactly is it *
>
> upakalpita:
>
> *prepared/managed*
>
> *? *
>
> jJAyate na_api dAruNa:
>
> *doesn't know any terror *
>
> yathA eka.pArzva.samsupta.nara:
>
> *like one person sleeping nearby *
>
> svapnAbhra.garjitam
>
> *a dreamcloud roaring. *
> .
>
> *vlm.p. A man absorbed in meditation does not see visible phenomena, just
> as a thoughtless person has no perception of a ghost standing in his
> presence, and just as a sleeping man does not perceive the dreams occurring
> to another sleeping by his side, or hear the loud roar of clouds in the
> unconscious state of his sound sleep.
>
> *sv.7.8 The only reality is supreme peace.
>
>
>
> ज्ञप्तौ न_अस्ति यतस् तेन सिद्ध.आचारो_न लक्ष्यते ।
>
> jJaptau na_asti yata:_tena siddha.AcAra:_na lakSyate |
>
> स्वभाव* इति सर्वेण ज्ञप्ति.स्थो_ह्य्_अनुभूयते ॥७|३४|८॥
>
> svabhAva* iti sarveNa jJapti.stha:_hi_anu.bhUyate ||7|34|8||
>
> .
>
> jJaptau na_asti yatas tena
>
> siddhAcAro na lakSyate
>
> svabhAva iti sarveNa
>
> jJapti.stho hy anubhUyate
>
> a.nAnA.avayavA.udeti
>
> jalam UrmitayA yathA
>
> .
>
> *sv. Since this is the all, there is no division in it nor a doer nor an
> experiencer.
>
> *vlm.10. So our knowledge (idea or notion), manifests itself in the form
> of the world before us; in like manner as our dreams and desires (or
> imaginations), represent the same as true to us. These various
> manifestations of the inward soul, are no way different from it, as the
> waves and bubbles are no other than the water, whence they take their rise.
>
>
>
> एक.आत्मा_एव_उदये ज्ञप्तेर् नानाtAम् इव च_आगतः ।
>
> eka.AtmA_eva_udaye jJapte:_nAnAtAm iva ca_Agata: |
>
> अज्ञानात्_स त्व्_अवस्तुत्वात् प्रेक्षितो_न_उपलभ्यते ॥७|३४|११॥
>
> ajJAnAt sa* tu_avastutvAt prekSita:_na_upalabhyate ||7|34|11||
>
> .
>
> eka.AtmA_eva
>
>
> udaye jJapta:
>
> *in the rise of jnapti.Apprehension *
> nAnAtam iva ca_Agata:
>
> ajJAnAt sa tu_avastutvAt_prekSito na_upalabhyate
>
> .
>
> *KG: ajJAnAtsa tvavastu
>
> *VLM: ajJAnAtsatvavastu
>
> *sv. For the sake of instruction, definitions are coined.
>
> *vlm.11. Notwithstanding the identity of the soul, and its manifestations
> of knowledge, notion, idea_and others; they are considered as distinct
> things by ignorant thinkers, but the learned make no distinction whatever,
> between the manifestation and its manifesting principle.
>
> .x.11 In spite of the identity of the soul and its manifestations of
> knowledge, concept, ideas and others, ignorant thinkers consider them to be
> distinct things. The learned make no distinction whatever between the
> manifestation and its manifesting principle.
>
>
>
> यथा स्व.अवयवान् एव सर्वान् अवयवी_भवेत् ।
>
> yathA sva.avayavAn eva sarvAn avayavI_bhavet |
>
> नित्यान् अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥७|३४|१२॥
>
> nityAn avayavam zAntam brahma_eva_idam tathA jagat ||7|34|12||
>
> .
>
> them *avayavI_bhavet nityAn_avayavam zAntam brahmaiva idam tathA jagat
>
> idam
>
> *This *
> sattayA_accha.jagattayA x +
>
> cit.rUpatvAt_drava.AtmatvAt
>
> taraGga.Adi.tayA
>
>
> abdhi.vat
>
> *ocean.like. *
> ,
>
> *sv.14 That is the only truth that the self and the self alone is.
>
> *vlm.14. It is Brahma himself that shines in his brightness, in the form
> of this fair creation; by being dissolved throughout the whole, in his
> liquified form of the Intellect, as the sea shows itself in the changing
> forms of its waves.
>
>
>
> यद्.यच्_चेतयते ऽन्तस् तु जगद्.आदीव पश्यति ।
>
> yat.yat_cetayate_*nta:_tu jagat.Adi_iva pazyati |
>
> अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥७|३४|१५॥
>
> a.rUpam api rUpam svam yat_na cetayate na tat ||7|34|15||
>
> .
>
> yad.yat cetayate antas tu
>
>
> jagat.Adi_iva pazyati
>
> a.rUpam api
>
> *tho without Form *
> rUpam svam
>
> yat na cetayate
>
>
> na tat
>
> *is not that*
> .
>
> *vlm.15. Whatever is thought of in the mind, the same (thought or idea)
> appears in the form of the world &c; and the formless thought takes a
> definite form; but what is not in the mind, never appears to view.
>
> *sv. [extreme paraphrase] But, just as the dream.experiences of two people
> sleeping side by side are not the same and one does not know what the other
> is dreaming about, one's understanding and inner experience are personal
> and unique. Surely, it is consciousness as the self that is aware of
> everything in the universe. Hence, I am that consciousness; I, the world
> and all things in it are non.different from it. It is the one self that
> appears as the many, but because of ignorance and because of the extreme
> subtlety of the self, this is not seen as such. It is the self that sees
> this universe within itself as if the universe had a form, though in fact
> it has no form.
>
>
>
> चेतन.अचेतनत्व.उक्ती तस्य_ईशत्वात् स्व.देह.गे ।
>
> cetana.a.cetanatva.uktI tasya_Iza.tvAt sva.deha.ge |
>
> उपदेश.अर्थम् एव_उक्ते न सद्.विषयम् अर्थतः ॥७|३४|१६॥
>
> upadeza.artham eva_ukte na sat.viSayam arthata: ||7|34|16||
>
> .
>
> only for instruction it is said *na sad.viSayam arthata:
>
> Atmana:
>
> *of the self *
>
> spanda.aspandavad
>
> *being vibrant or non.vibrant *
>
> na AdhAra:
>
> *no support *
>
> na ca kAraNam
>
> *and no cause *
> so 'ham iti "I am he"
>
> eva yo yakSa:
>
> na jAne
>
>
> kutas utthita:
>
> *why would it spring.up*
>
> *? *
>
> aham brahmaNi bhAsate
>
> *''I'' shines in the Brahman*
>
> svam eva rUpam dRg.bhrAntau
>
> *as its own form in the perceptual delusion *
>
> *thru accidental Consciousness*
>
> *the Brahman Immensity projects this space, the world*
>
> *like a city fancied in a dream*
>
> *:*
>
> *how is that different from That*
>
> *?*
> kAkatAlIya.vat_cittvAt_jagata:_bhAti brahma kham |
>
> svapna.saMkalpa.pura=vat tat tasmAt_bhidyate katham
>
> .
>
> *vwv.1339/7.34.24. On account of the conscious nature of the world, it is
> Brahman, the sky (of Consciousness), that appears (as the world)
> accitentally, in the manner of a city of fancy seen in a dream. How could
> it be different from that (Brahman)?
>
> *vlm.24. It is by mere accitent that the vacuous (empty) mind of Brahma,
> exhibits the ideal world in itself;; just as any man dreams a fairy city,
> or sees the objects of his desire and fancy in his mind. How then is it
> possible to separate the contained from the containing mind?
>
> *sv.24 ... there are no such divisions in Brahman.
>
>
>
> यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल.भञ्जिका ।
>
> yathA_Urmi.Adi jale vRkSe yathA vA zala.bhaJjikA |
>
> यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥७|३४|२५॥
>
> yathA ghaTa.Adaya:_bhUmau tathA brahmaNi sargatA ||7|34|25||
>
> .
>
> yathA
>
>
> Urmi.Adi jale
>
> *waves in water *
>
> vRkSe yathA vA
>
> *or as in a tree *
>
> zala.bhaJjikA
>
> *a statue *
>
> yathA ghaTa.Adaya: bhUmau
>
> *as a pot in earth *
>
> tathA brahmaNi sargatA
>
> *thus in the Immensity is the state of Creation*
>
> vRkSa.gaja.vAji.mRga=Adi+tA
>
> *the state of tree.elephant.horse.deer.&c + *
> a.san_niveza.AkRtini sarga.ahaMte
>
> tathA
>
> apare
>
> .
>
> *vlm.28. As the formless smoke or vapour, presents the forms of elephants,
> horses, &c, in the empty clouds; so doth the unsubstantial spirit of God,
> represent the formless ego, tu and all things beside in itself.
>
> *sv. This creation appears to be a limb of the Lord and there appears to
> be a causal relationship, but this is not true, for in Brahman there does
> not exist anything which can be referred to as its nature.
>
>
>
> सर्गो ऽवयव.वद् भाति सर्व* एव* परे शिवे ।
>
> sarga:_*vayava.vat_bhAti sarve eva pare zive |
>
> एवम् तद्.उपमाम् विद्धि कार्य.कारण.वद् यथा ॥७|३४|२९॥
>
> evam tat.upamAm viddhi kArya.kAraNa.vat_yathA ||7|34|29||
>
> .
>
> sarga: avayava.vad bhAti
>
>
> sarva:/sarve
>
> *the whole creation / the whole shiva *
> eva pare zive
>
> evam tad.upamAm
>
> viddhi
>
>
> na ca vayam
>
> *neither us *
>
> na jaganti
>
> *nor the worlds *
>
> na kha.Adaya:
>
> *nor our personal skies *
>
> santi zAntam azeSeNa
>
> *they are Quiet entirely *
> brahma idam nirbharam sthitam
>
> .
>
> *vlm.31. Know that neither you nor ourselves, nor the worlds nor the open
> air and space, are ever in existence; and that Brahma_alone is ever
> existent, in his eternal tranquility, calmness and fulness.
>
> *sv.31 Dualistic experience is bondage and liberation is its abandonment.
>
>
>
> अशेषेष्व्_अविशेषेषु शान्त.अशेष.विशेषता ।
>
> azeSeSu_a.vizeSeSu zAnta.a.zeSa.vi.zeSatA |
>
> सत्या सा_एव_अहम् इत्य् आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥७|३४|३२॥
>
> satyA sA_eva_aham iti_Azu tyaktvA mokSAya bhAvyatAm ||7|34|32||
>
> .
>
>
>
> *is a Quiet entirely.distinguished state *satyA sA_eva *which is
> really.So : *aham iti_Azu
>
> * 'I' soon *tyaktvA *abandoned *mokSAya bhAvyatAm *for Freedom let your
> feeling be*
> .
>
> azeSeSu
>
> a.vizeSeSu
>
> zAnta.a.zeSa.vizeSatA
>
> satyA sA_eva
>
> aham iti_Azu
>
> tyaktvA
>
> mokSAya bhAvyatAm
>
> .
>
> *vlm.32. Seeing the endless particulars in the universe, do thou remain
> free from all particularities as I, myself, thou, thyself &c, and think
> thyself in the sole and Supreme One, if thou shalt have thy liberation.
>
> *sv. If such experience is abandoned, all divisions between the seer
> (subject) and the seen (object), the observer and the observed cease.
>
>
>
> वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अवेदनम् ।
>
> vedanam bandhanam viddhi viddhi mokSam a.vedanam |
>
> यथास्थितम् यथाचारम् भव शान्तम् अवेदनम् ॥७|३४|३३॥
>
> yathAsthitam yathAcAram bhava zAntam a.vedanam ||7|34|33||
>
> .
>
>
> *&*
>
> *you should know mokSha.Freedom is unbinding*
>
> *so*
>
> *as.it.is <http://as.it.is>*
>
> *as.it.happens*
>
> *be quietly unknowing*
>
> *.*
> vedanam bandhanam viddhi viddhi mokSam a.vedanam |
>
> yathAsthitam yathAcAram bhava zAntam a.vedanam
>
> .
>
> *vlm. ... the knowledge of the particulars ...
>
> *vlm. ... the knowledge of the particulars ... Sit as thou art and doing
> thy business, in thy state of tranquility and total nescience of
> everything.
>
> # vedanA.knowing is binding, you should know you should know
> mokSha.Freedom is unbinding yathAsthitam as.it.is yathAcAram
> as.it.happens bhava zAntam a.vedanam be quietly unknowing
>
>
>
> द्रष्टा न दृश्यताम् याति चितिर् न_आयाति चेत्यताम् ।
>
> draSTA na dRzyatAm yAti citi:_na_AyAti cetyatAm |
>
> चेत्य.अभावाद् अजगति कः किम् चेतयते कथम् ॥७|३४|३४॥
>
> cetya.abhAvAt_a.jagati ka: kim cetayate katham ||7|34|34||
>
> .
>
> yAti *the Perceiver/Seer does not come to the Perceptual/Scene *citi: na
> *.no/not* AyAti.*coming.to/approaching <http://coming.to/approaching>*
> cetya.*to.be.conceived/conceptual*.tA.*ness*.m
>
> cetya.*to.be.conceived/conceptual*.abhAva.*absence/unBecoming*.ad
>
> a.*non*.jagati kas.*?who/which* kim cetayat.e katham*.how?*
> .
>
> *vlm.34. Do not let anything visible attract your sight or allow their
> thoughts to absorb your mind. Thus the world disappears with your
> thoughtlessness of it. Say what else have you to think about?
>
> *sv. If such experience is abandoned, all divisions between the seer
> (subject) and the seen (object), the observer and the observed cease.
>
>
>
> द्रष्टृ.दृश्य.दशा.अभावाज्_जाग्रत्य् एव सुषुप्ति.वत् ।
>
> draSTR.dRzya.dazA.abhAvAt_jAgrati_eva suSupti.vat |
>
> शरद्.आकाश.कोश.आभम् असत्ता.उपमम् आस्यताम् ॥७|३४|३५॥
>
> zarat.AkAza.koza.Abham a.sattA.upamam AsyatAm ||7|34|35||
>
> .
>
> .abhAva.*absence/unBecoming*.at jAgrat.i eva*.indeed\only*/*very* suSupti
> *.deep.sleep*.vat*.like/-ful* zarat.AkAza*.Space/sky*.koza.
> *vessel/container/sheath\treasury*.Abha.m asat.*unreality/not.So*.tA.
> *ness*.upama*.like/resembling*.m AsyatAm
> .
>
> jAgrat
>
> zarat
>
> Abha
>
> AsyatAm
>
> .
>
> *sv. If such experience is abandoned, all divisions between the seer
> (subject) and the seen (object), the observer and the observed cease.
>
> *vlm.35. The absence of the states of the visible and its looker i. e. of
> the subjective and objective, resembling the state of the waking sleeper,
> will make remain as void of thoughts, as the vault of the autumnal sky is
> devoid of clouds.
>
>
>
> तथा_एक.ब्रह्म=चिद्.रूपे पवन.स्पन्दने यथा ।
>
> tathA_eka.brahma=cit.rUpe pavana.spandane yathA |
>
> अत्र_अचिद्.बोधता सर्गो_मोक्षो_ब्रह्म.एक.बोधता ॥७|३४|३६॥
>
> atra_a.cit.bodhatA sarga:_mokSa:_brahma.eka.bodhatA ||7|34|36||
>
> .
>
> *Consciousness/conceptuality*.rUpa*.form/shape/color*.e *thus in the
> Conscious.form of one Brahman *pavana*.wind/purification/purifying.air*
> .spandana.*throbbing/pulsing/vibrant*.e yathA.*as/when* *according.with
> the vibration of the pavana.Breath *atra*.here/now* a.*non*.cit.
> *Consciousness/conceptuality*.bodha*.realizing/awaking\blossoming*.tA.
> *ness* sarga*.creation*: *here, without cit.realization, there is the
> sarga.Creation *mokSa*.Freedom*: brahma.*Immensity*.eka.*only/one*.bodha
> *.realizing/awaking\blossoming*.tA.*ness*
>
> *mokSha Freedom is realization of the oneness of the brahman.Immensity*
> .
>
> *sv. If such experience is abandoned, all divisions between the seer
> (subject) and the seen (object), the observer and the observed cease.
>
> .pal. 36 We distinguish between creation and creator because we assume the
> action of Divine Consciousness is distinct from the unchanging brahman_. In
> the same way, our knowledge of the difference between wind and air causes
> us to think they are different. Therefore, our liberation lies in the
> absence of making this distinction and the knowledge of the unity of
> brahman_.
>
> *vlm.36. The Knowledge of the action of the divine Intellect, as distinct
> from the invariable of Brahma, is the cause of our making a distinction of
> the creation from its creator; just as our knowledge of the difference of
> the wind from air, causes us to think of their duality. It is therefore our
> want of this distinction, and the knowledge of the unity of Brahma, that
> leads us to our liberation.
>
> *jd.36 . tathA eka.brahma=cit.rUpe . thus in the cit.form of one Brahman =
> pavana.spandane yathA . as in the vibration of the pavana.Breath =
> atra_a.cit.bodhatA sarga: . here, without cit.realization, there is the
> sarga.Creation = mokSa: brahma.eka.bodhatA . mokSha Freedom is realization
> of the oneness of the brahman.Immensity.
>
> *Consciousness/conceptuality*.rUpa*.form/shape/color*.e *thus in the
> Conscious.form of one Brahman *pavana*.wind/purification/purifying.air*
> .spandana.*throbbing/pulsing/vibrant*.e yathA.*as/when* *according.with
> the vibration of the pavana.Breath *atra*.here/now* a.*non*.cit.
> *Consciousness/conceptuality*.bodha*.realizing/awaking\blossoming*.tA.
> *ness* sarga*.creation*: *here, without cit.realization, there is the
> sarga.Creation *mokSa*.Freedom*: brahma.*Immensity*.eka.*only/one*.bodha
> *.realizing/awaking\blossoming*.tA.*ness*
>
> *mokSha Freedom is realization of the oneness of the brahman.Immensity*
>
>
> चित्.स्पन्दो_ब्रह्म.मरुतो_यत्र सर्ग* इति स्मृतः ।
>
> cit.spanda:_brahma.maruta:_yatra sarga* iti smRta: |
>
> न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद् उदाहृतम् ॥७|३४|३७॥
>
> na_atra cit.spandanam yat syAt_nirvANam tat_udAhRtam ||7|34|37||
>
> .
>
> *Immensity*.marut.a:
>
> *the wind in the Immensity *yatra *where it is *sarga*.creation* iti.
> *so/"thus"* smRta.*remembered/thott.as <http://thott.as>*: *it is known
> as Creation *na*.no/not* atra cit.*Consciousness/conceptuality*.spandana.
> *throbbing/pulsing/vibrant*.m yat.*which/what* syAt *what would be
> without vibrant Consciousness Nirvâna*.m tat.*it/he/that*_udAhRta.
> *declared/called/entitled*.m*That is designated Nirvâna. *
> .
>
> marut
>
> atra
>
> syAt
>
> .
>
> *vlm.37. The knowledge of the inflation of the divine spirit, is verily
> the cause of our knowledge of the world; whereas the absence of this
> knowlege, and want of our own intellection, is what is called our nirvána
> or utter extinction in God.
>
> *sv.37 Movement in consciousness is considered creation; and when that
> movement is seen to be false and non.existent, there is nirvana.
>
>
>
> बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
>
> bIjam antar yathA vetti svarUpam pallava.Adikam |
>
> तथा महा.चिद् अन्तस्थम् स्वरूपम् वेत्ति सर्गताम् ॥७|३४|३८॥
>
> tathA mahA.cit_anta.stham svarUpam vetti sargatAm ||7|34|38||
>
> .
>
>
> *a seed knows the nature of a growing sprout*
>
> *likewise*
>
> *the Great.Consciousness *
>
> *set within*
>
> *knows its creative state*
>
> *. *
>
> bIja.m antar.*within/inner* yathA.*as/when* vetti*.knowing* svarUpa
> *.nature/character*.m pallava.Adika.m | tathA*.thus/thatwise* mahA.*great*
> .cit.*Consciousness/conceptuality* antastha.m svarUpa*.nature/character*.m
> vetti*.knowing* sarga*.creation*.tA.m
> .
>
> bIja
>
> pallava
>
> Adika
>
> antastha
>
> .
>
> *vlm.38. As the seed is conscious of the sprout growing out of it to be of
> its own kind, so the divine Intellect knows the the world that is produced
> from it, to be self.same with itself.
>
> * bIjam anta:_yathA as within the seed vetti svarUpam pallava.Adikam knows
> the nature of a growing sprout tathA mahA.cit_anta.stham thus the
> Superconscious set within svarUpam vetti sargatAm – knows its omnipresent
> nature.
>
>
>
> पत्र.आदि.वेदनाद् बीजम् यथा पत्र.आदि तिष्ठति ।
>
> patra.Adi.vedanAt_bIjam yathA patra.Adi tiSThati |
>
> परा चित्.सर्ग.संवित्तिस् तथा भवति सर्गता ॥७|३४|३९॥
>
> parA cit.sarga.saMvitti:_tathA bhavati sargatA ||7|34|39||
>
> .
>
>
> *thru vedana.Knowing the potent seed remains/becomes *
>
> *thus *
>
> *also the process of conscious,creation=Awareness *
>
> *becomes a state of creation*
>
> *. *
>
> *from/thru the* patra*.petal/leaf*.Adi*.&c/beginning*.vedana.at bIja.m
> yathA.*as/when* patra*.petal/leaf*.Adi*.&c/beginning* tiSThat.i | para.
> *higher/next/perfect*.a cit.*Consciousness/conceptuality*.sarga*.creation*.saMvitti:
> tathA*.thus/thatwise* bhavat.*becoming/being*.i sarga*.creation*.tA.*ness*
> .
>
> vedana
>
> bIja
>
> tiSThat
>
> saMvitti
>
> .
>
> *vlm.p.39. As a seed becomes a plant from its conception of the plant in
> itself, so Divine Consciousness becomes creation from its concept of
> creation.
>
>
>
> यथा भाव.विकार.आभाश्_चित्.पराः सर्गतास् तथा ।
>
> yathA bhAva.vikAra.AbhA:_cit.parA: sargatA:_tathA |
>
> सर्वे बीजानि दृष्टान्तास् तद्.रूपा* एव तन्मयाः ॥७|३४|४०॥
>
> sarve bIjAni dRSTAntA:_tat.rUpA: eva tat.mayA: ||7|34|40||
>
> .
>
> *Consciousness/conceptuality*.para.*higher/next/perfect*.a: sarga
> *.creation*.tA.*ness**.s.* tathA*.thus/thatwise *sarve bIja.ani
> dRSTAnta.a: tadrUpa.a eva*.indeed\only*/*very* tanmaya.*that.made*.a: *a
> form of That indeed is a mode of That. *
> .
>
> bhAva
>
> Abha
>
> sarve
>
> bIja
>
> dRSTAnta
>
> tadrUpa
>
> .
>
> *vlm.p. As thoughts are only various modifications of the mind, so
> creation is a pattern of Divine Consciousness. All kinds of seeds serve as
> examples of having products of the same nature.
>
>
>
> निर्विकार.परब्रह्म.मयम् सर्वम् इदम् जगत् ।
>
> nir.vikAra.parabrahma.mayam sarvam idam jagat |
>
> निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥७|३४|४१॥
>
> nir.vikAram an.Adyantam evam viddhi nir.Amayam ||7|34|41||
>
> .
>
> *entire/wholly* idam*.this.here* jagat.going\*world* nirvikAra
> *.unchanged/immutable/firm*.m an.*non*.Adyanta.m evam.*so/this.way* viddhi*.know!
> * nirAmaya.m
> .
>
> parabrahma
>
> Adyanta
>
> nirAmaya
>
> .
>
> *vlm.41. The world is the changeless form of the unchanging essence of
> One, and know to be as unchangeable and undecaying as One, himself, who is
> without beginning and end.
>
> 41 The world is the changeless form of the unchanging essence of one. Know
> it to be as unchangeable and without decay as He who is without beginning
> or end.
>
>
>
> निज.संकल्प.मात्र.आत्मा निज.संकल्पनात् क्षयी ।
>
> nija.saMkalpa.mAtra.AtmA nija.saMkalpanAt kSayI |
>
> द्वैत.अद्वैत=विकारो ऽयम् संकल्प.नगरम् यथा ॥७|३४|४२॥
>
> dvaita.advaita=vikAra:_ayam saMkalpa.nagaram yathA ||7|34|42||
>
> .
>
> nija.saMkalpana.*conceiving/wishing/desiring*.at kSayI dvaita.advaita
> *.nondual*=vikAra.*change/disorder*: ayam*.this* saMkalpa
> *.concept/intention*.nagara.m yathA.*as/when*
> .
>
> nija
>
> nija
>
> kSayI
>
> dvaita
>
> nagara
>
> .
>
> *vlm.42. The divine soul is replete with its innate will, whereby it
> produces and destroys the world out of and into itself; this form of unity
> and duality, is as the appearance and disappearance of an imaginary city.
>
>
>
> शून्यत्व.आकाशयोर् भेदो यादृशो_अवगतस् त्वया ।
>
> zUnyatva.AkAzayo:_bheda:_yAdRza:_avagata:_tvayA |
>
> भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म.सर्गयो: ॥७|३४|४३॥
>
> bhedam nir.Atmakam viddhi tAdRzam brahma.sargayo: ||7|34|43||
>
> .
>
> interruption/bursting/difference/cleft/vagina* *of Vacuity o&r Space*
>
> yAdRza: avagata: tvayA *as understood by you *bheda.*breach/division/
> interruption/bursting/difference/cleft/vagina*.m nirAtmaka.m viddhi *you
> should know *tAdRza.*anybody.whoever*.m brahma.sarga.yo: *thus are the
> brahman.Immensity o&r Creation *
> .
>
> yAdRza
>
> avagata
>
> tvayA
>
> nir
>
> Atmaka
>
> nirAtmaka
>
> .
>
> *vlm.43. As you have no distinct idea of the things, expressed by the
> words sky and vacuum; so must you know the words Brahma_and creation to
> bear no distinction in the divine spirit. (Creation being but the breathing
> or inflation of the spirit and inseparable from it).
>
> * zUnyatva.AkAzayo:_bheda: of Vacuity o&r Space yAdRza:_avagata:_tvayA as
> understood by you bhedam nir.Atmakam viddhi you should know thus are the
> brahman.Immensity o&r Creation .
>
>
>
> महा.चिद्रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
>
> mahA.cit.rUpiNI zAntA yA sattA brahmaNa: purA |
>
> स्वतः सा_इयम् अहम्त्वम् च मानवो ऽस्मि_इत्य् अबोध.तः ॥७|३४|४४॥
>
> svata: sA_iyam ahamtvam ca mAnava:_asmi_iti_a.bodha.ta: ||7|34|44||
>
> .
>
> *.subsided/quiet*
>
> .a yA sattA brahmaNa: purA svatas sA iyam*.this.here* ahamtva.m ca.
> *and/also/too*
>
> mAnava: asmi*.I.am* iti.*so/"thus"* a.*non*.bodha
> *.realizing/awaking\blossoming*.tas*.hence*
> .
>
> rUpi
>
> yA
>
> sattA
>
> brahmaNa:
>
> purA
>
> svatas
>
> sA
>
> ahamtva
>
> mAnava
>
> .
>
> *sv.43.44.45.46.47.48 The entire universe is absolute Brahman, without any
> division whatsoever.
>
> *vlm.44. The great Intellect or omniscienec, which is the sempiternal form
> of divine essence, has the knowledge of the ego coeternal with itself,
> which men by ignorance assume to themselves.
>
>
>
> ब्रह्मण्य् अस्मिञ् जगद्.रूपे न किम्चिद् अपि जायते ।
>
> brahmaNi_asmin_jagat.rUpe na kimcit_api jAyate |
>
> जातम् अप्य् अथ नष्टम् च न नश्यत्य् अम्बु.वीचिवत् ॥७|३४|४५॥
>
> jAtam api_atha naSTam ca na nazyati_ambu.vIcivat ||7|34|45||
>
> .
>
> *.form/shape/color*.e na*.no/not* kiMcit.*whatever/anything* api
> *.tho/even* jayat.*glorying*.e jAta.m api*.tho/even* atha.*next/then/&.so*
> naSTa*.destroyed/damaged/fruitless*.m ca.*and/also/too* na*.no/not*
> nazyat.i ambu*.water*.vIci.vat
> .
>
> jAta
>
> nazyat
>
> vIci
>
> vat
>
> .
>
> *vlm.45. There is nothing that ever grows or perishes in the mundane form
> of Brahma, but everything rises and falls in it like the undulation of the
> sea, to rise and fall in all way and never to be lost in any away.
>
>
>
> पदार्थ.ब्रह्म.रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
>
> padArtha.brahma.rUpeNa brahma_eva_Atmani tiSThati |
>
> अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥७|३४|४६॥
>
> avayavi_iva_avayave khe kham vAri_iva vAriNi ||7|34|46||
>
> .
>
>
> *w something that is a brahmic form *brahma eva*.indeed\only*/*very* Atma.
> *self*.ni tiSThat.i avayavi iva_avayava.e *like sky in sky, water in
> water *khe kha.*private.space/sky <http://private.space/sky>*.m vAri.
> *water* iva.*like/as.if* vAri.*water*.Ni
> .
>
> brahma
>
> tiSThat
>
> tiSThan
>
> avayavi
>
> avayave
>
> .
>
> *vlm.46. All things being of the form of Brahma, remain in the selfsame
> Brahma; as all spaces remain in the infinite space and all waves and
> billows rise and fall in the same sea.
>
>
>
> निमेषाद् अर्ध.भागेन देशाद् देश.अन्तर.स्थितौ ।
>
> nimeSAt_ardha.bhAgena dezAt_deza.antara.sthitau |
>
> यद् रूपम् सम्विदो मध्ये स स्वभाव उपास्यताम् ॥७|३४|४७॥
>
> yat_rUpam samvida:_madhye sa* svabhAva* upAsyatAm ||7|34|47||
>
> .
>
>
> *from one place to another + *yat.*which/what* rUpa*.form/shape/color*.m
> saMvid*.Awareness*.a: madhye*.between/amidst* sas svabhAva upAsyatAm
> .
>
> nimeSa
>
> ardha
>
> bhAga
>
> deza
>
> deza
>
> antara
>
> sthiti
>
> sas
>
> svabhAva
>
> upAsyatAm
>
> .
>
> *vlm.47. Wherever you are placed and whenever you have time, attend but
> for a moment to the (subjective) nature of the soul in your consciousness,
> (without minding any of the objects), and you will perceive the true ego.
>
>
>
> संक्षुब्धम् अक्षुब्धम् इति द्वि.रूपम्
>
> saM.kSubdham a.kSubdham iti dvi.rUpam
>
> सम्वित्.स्वरूपम् प्रवदन्ति सन्तः ।
>
> samvit.svarUpam pra.vadanti santa: |
>
> श्रेयः परम् तेन समीहसे त्वम्
>
> zreya: param tena sam.Ihase tvam
>
> तद् एक.निष्ठो_भव मा_अमतिर् भूः ॥७|३४|४८॥
>
> tat_eka.niSTha:_bhava mA_a.mati:_bhU: ||7|34|48||
>
> .
>
> dvirUpa.*ambiguous*.m *so ambiguous *
>
> saMvit.*Samvit.Awareness\cognition*.svarUpa*.nature/character*.m *they *
> pravadan.*sounding.forth/proclaiming*.ti santas zreyas param.*next* tena
> samIha.se tvam*.you* tat.*it/he/that* eka.*only/one*.niSTha: bhava mA.
> *may.not/let.not* amati: bhU:
> .
>
> santas
>
> zreyas
>
> tena samIhase tvam
>
> niSTha
>
> bhava
>
> amati
>
> bhU
>
> .
>
> *sv.43.44.45.46.47.48 The entire universe is absolute Brahman, without any
> division whatsoever.
>
> *vlm.48. The sages, O Ráma, have said of two states of our consciousness,
> namely its sensible and insensible states; now therefore be inclined to
> that which thou thinkest to be attended with thy best good, and never be
> forgetful of it. (i. e. Attach thyself to the subjective side of it, in
> disregard of the objective).
>
> *vlm.48 The sages, O #rAma, have described two states of our
> consciousness, namely its sensible and insensible states. Now therefore, be
> inclined to that which you think is for your best good and never be
> forgetful of it.
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> fm7035 The Evolution of Immensity 3.mr04-05 .z41
>
>
> https://www.dropbox.com/s/8heeglmz4i2qtoy/fm7035%203.mr04-05%20The%20Evolution%20of%20Immensity%20.z41.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 Sun, Mar 4, 2018 at 8:44 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v18
>>
>> latest update: 01.x
>>
>> fm7034 2.mr03-04 REALIZATION .z48
>>
>>
>> https://www.dropbox.com/s/uznp4xr2x5b4cbu/fm7034%202.mr03-04%20REALIZATION%20.z48.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *vasiShTha said—*
>>
>>
>>
>> *01*|o/
>> प्राप्तेषु सुख.दुःखेषु या नश्यति स* नश्यति ।
>>
>> prApteSu sukha.du:kheSu yA nazyati sa* nazyati |
>>
>> यो न नश्यत्य्_अनाशो_ऽसाव्_अलम् शास्त्र~उपदेशनैः ॥१॥
>>
>>
>> .
>>
>> prApteSu sukha-du:kheSu - *when pleasure and sorrow have been had = *
>>
>> yA nazyati sa nazyati - *what's destroyed/forgotten is
>> destroyed/forgotten = *
>>
>> yo na nazyati - *one-who isn't destroyed, = *
>>
>> anAza: asau alam - *is gets.to.be <http://gets.to.be> indestructible = *
>>
>> zAstr*a-u*padezanai: - *thru the shAstra.teachings. *
>> *AB. dRSTamRSTirjagat tasyAdarzanAdeva saMkSaya: | iti yatprastutam tasya
>> prathamam nazvarIbhya: sukha-du:khAnubhava-tripuTIbhya:
>> pRthak-kRtyAnazvaram AtmAnam darzayams tad darzanAd eva
>> sarva-zAstropadezAnAm caritArthety Aha –prApteSv iti ||
>>
>> ~sv.1 VASISHTHA continued: That which is annihilated by happiness or
>> unhappiness in life is so annihilated; but that which is not annihilated is
>> not annihilated. This is the essence of the scriptural teachings.
>>
>> ??. Those who perish, perish taking their good or bad karmic rewards; but
>> there are those who don't perish: so it is taught in the Shastras.
>>
>> ~vlm. A man lost in the pleasure or pains that fall to his share in this
>> life is lost forever for the future. But the scriptures pronounce that he
>> who is not lost is imperishable.
>>
>>
>>
>> यस्य च_इच्छा_उदयस्_तस्य सत्यवश्यम् सुख.आदयः ।
>>
>> ते चेत्_सम्यक्_चिकित्स्यन्ते पूर्वम् इच्छा_एव मुच्यताम् ॥२॥
>>
>>
>> .
>>
>> yasya c*a_i*cch*A~u*daya:
>>
>> *and one for whom desire is arisen*
>>
>> tasya satya-vazyam / sat*i_a*vazyam
>>
>> *x*
>>
>> sukh*a.A*daya:
>>
>> *for him *
>>
>> te cet samyak_cikitsyante
>>
>> *x*
>>
>> pUrvam icch*A_e*va mucyatAm
>>
>> *x*
>>
>> yasya ca icchA
>>
>> *And (one) whose desire*
>> udaya: arisen tasya satya- suchness vazyam is subject to, the slave of
>>
>> *AB. yas tv icchAdimAn sa nitya-du:khI nAtmA kimtv
>> icchA-tyAgAdy-upAryArcakisanIya-samsRti-roga-koTAv evêty AzayenAha-yasya ca
>> iti ||
>>
>> ~sv.2 One who has desires undergoes pleasant and unpleasant experiences.
>>
>> ~vlm.2. He who has his desires always rising in his mind, is ever subject
>> to the changes of his fortune; therefore it is proper to give up desire at
>> first, in order to prevent the alternation of pain and pleasure.
>>
>> 2 He who has his desires always rising in his mind is always subject to
>> the changes of fortune. Therefore it is proper to give up desire at first
>> in order to prevent alternating pains and pleasures.
>>
>>
>>
>> अहम् जगद्_इदम् भ्रान्तिर्_न_अस्त्य्_एव परमे पदे ।
>>
>> इदम् शान्तम् अन्.आलम्भम् सर्वम् निर्वाणम् अव्ययम् ॥३॥
>>
>> idam zAnta-manÂlambham sarvam nirvANam avyayam ||03||
>>
>> .
>>
>> aham jagat idam bhrAnti
>>
>>
>> *This delusion of me and the world*
>>
>> n*a_a*sti eva parame pade
>>
>> *is not at-all in the higher state*
>>
>> idam zAntam
>>
>> *It is peaceful*
>>
>> anAlambham
>>
>> *not to be gotten*
>>
>> sarvam nirvANam avyayam
>>
>> *entirely changeless nirvANa.*
>> AB. yas tv avinAzyAtmA tatrêcchAdy-abhimAni tad abhimantavyam jagat ca na
>> yas tv aninAzyAtmA tatrêcchAdy-abhimAnI tad abhimantavyam jagat ca na
>> ~sv.3 If one wishes to get rid of the disease of such experiences, the
>> only thing to do is to get rid of the desires.
>>
>> ~vlm.3. The error that this is I and that the world, does not attach to
>> immortal soul; which is tranquil and unsupported, quite dispassionate and
>> undecaying in itself.
>>
>>
>>
>> अहम् ब्रह्म जगच्_च_इति शब्द-सम्भ्रम-विभ्रमः ।
>>
>> सर्वस्मिञ्_छान्त आकाशे केन नाम_उप.कल्पितः ॥४॥
>>
>> .
>>
>> "aham brahma jagat ca"
>>
>>
>> iti zabda-sambhrama-vibhrama:
>>
>> *such a delusive confusion of words : *
>>
>> sarvasmin zAnta AkAze
>>
>> *when everywhere is a quiet space *
>>
>> kena nAma
>>
>> *how exactly is it *
>>
>> upakalpita: - *prepared/managed*
>>
>> *x *
>> ?
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>> ~vlm.4. That this is I, that is Brahma, and the other is the world, are
>> verbal distinctions that breed error in the mind; by attributing different
>> appellations, to one uniform and invariable void that is ever calm and
>> quiet, (This is the eternal vacuum of vasishtha, beside which there is
>> nothing else in existence).
>>
>> 4 That this is "I", that is brahman_, and the other is the world, are
>> verbal distinctions that breed error in the mind by giving different names
>> to the one, uniform and unchanging emptiness that is ever calm and quiet.
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>>
>>
>> न_इह_अस्त्य्_अहम् न च जगन्_न च ब्रह्म.आदि-शब्दकाः ।
>>
>> शान्तस्य_एकस्य सर्व.त्वात्_कर्ता भोक्ता_इह कः कुतः ॥५॥
>>
>>
>> .
>>
>> na ih*a_a*sti aham
>>
>> *x*
>>
>> na ca jagat
>>
>> *x*
>>
>> na ca brahmAdi-zabdakA:
>>
>> *x*
>>
>> zAntasya ekasya sarvatvAt
>>
>> *x*
>> kartA bhoktA iha ka: kuta:
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>> ~vlm.5. Here there is no ego nor world, nor the fictitious names of Brahm
>>
>> 5 Here there is no ego or world, no fictitious names of brahman_ and
>> other. The all pervading One is quite calm and all in all. There is no
>> active or passive agent at all in this place.
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>>
>>
>> उपदेश्य_अतिशायित्वात् सर्व~अपह्नव* एव च ।
>>
>> कृतो_अयम् स च सत्य.आत्मा त* एव_अहम् विशिष्यते ॥६॥
>>
>>
>> .
>>
>> upadezy*a_a*ti.zAyitvAt
>>
>> *x *
>>
>> sarvApahnava eva ca
>>
>> *x*
>>
>> kRt*a:_a*yam sa ca satyAtmA
>>
>> *x*
>>
>> ta evAham
>>
>> *x *
>>
>> viziSyate
>>
>> *x*
>> #atizaya
>>
>> #apahnava
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>> ~vlm.6. The multiplicity of doctrines and the plurality of epithets,
>> which are used to explain the true spirit and inexplicabl One, are null and
>> refutable, and among them the word ego in particur, is altogether false and
>> futile.
>>
>> 6 The multiplicity of doctrines and the plurality of terms used to
>> explain true spirit and the inexplicable One are invalid and refutable.
>> Among them, the word "ego"in particular is altogether false and futile.
>>
>> ~sv.4-5-6 There is no delusion in the supreme self that the 'I' and 'the
>> world' exist. Who has invented these expressions and superimposed them on
>> the pure void which is supreme peace? There is neither an 'I', nor the
>> 'world' nor even 'Brahman'. All these are words.
>>
>>
>>
>> अग्र.स्थ-सिद्ध-संचारो ज्ञायते न_अपि दारुणः ।
>>
>> यथा_एक-पार्श्व-संसुप्त-नरः स्वप्न~अभ्र-गर्जितम् ॥७॥
>>
>>
>> .
>>
>> agra.stha-siddha-samcAra:
>>
>> *someone proceeding one-pointedly *
>>
>> jJAyate n*a_a*pi dAruNa:
>>
>> *doesn't know any terror *
>>
>> yathA eka-pArzva-samsupta-nara:
>>
>> *like one person sleeping nearby *
>>
>> svapnAbhra-garjitam
>>
>> *a dreamcloud roaring. *
>> ~vlm.p. A man absorbed in meditation does not see visible phenomena, just
>> as a thoughtless person has no perception of a ghost standing in his
>> presence, and just as a sleeping man does not perceive the dreams occurring
>> to another sleeping by his side, or hear the loud roar of clouds in the
>> unconscious state of his sound sleep.
>>
>> ~sv.7-8 The only reality is supreme peace.
>>
>>
>>
>> ज्ञप्तौ न_अस्ति यतस्_तेन सिद्ध~आचारो न लक्ष्यते ।
>>
>> स्वभाव* इति सर्वेण ज्ञप्ति.स्थो ह्य्_अनु.भूयते ॥८॥
>>
>>
>> .
>>
>> jJaptau n*a_a*sti yatas tena
>>
>> *x*
>>
>> siddhAcAro na lakSyate
>>
>> *x*
>>
>> svabhAva iti sarveNa
>>
>> *for *
>>
>> jJapti-stho hy anubhUyate
>>
>> *estabished as appearance, it is experienced. *
>> #jJapti appearance, that which is known; apprehension. >bhaj bhakti /
>> >jJA jJapti
>>
>> ~sv.7-8 The only reality is supreme peace.
>>
>> ~vlm.8. In this manner the courses of the spirits are imperceptible to
>> us, though they be continually moving; all about us; because it is our
>> nature to perceive what you know of, and never know anything, which is
>> without or beyond our knowledge.
>>
>>
>>
>> ज्ञप्तिर्_अप्य्_आत्म.भूता_एव सर्वम् भाति हि तन्.मयम् ।
>>
>> तस्मात्_सा_अहम् जगत्_सर्वम् अ.भिन्नम् परम~आत्मन: ॥९॥
>>
>>
>> .
>>
>> jJapti:_api_Atma.bhUt*A_e*va
>>
>> x
>>
>> sarvam bhAti hi tan.mayam *xxx *
>>
>> tasmAt s*A_a*ham jagat sarvam
>>
>> x
>>
>> a.bhinnam param*a-A*tmana:
>>
>> *x. *
>>
>> #jJapti
>>
>> #Atman -> #*AtmabhUta **-mfn.-* "become another's self", attached to,
>>
>> ~vlm.9. Knowledge also being as our soul, shows all things like itself
>> (i. e. as we have their ideas or representations of them in our mind);
>> therefore our knowledge of the ego and the world beside, is not separate
>> from the soul and the Supreme soul also.
>>
>> ~sv. Since this is the all, there is no division in it nor a doer nor an
>> experiencer.
>>
>>
>>
>> ज्ञप्तिर्_जगत्तया भाति संकल्प-स्वप्नयोर्_इव ।
>>
>> jJapti:_jagattayA bhAti saMkalpa-svapnayo:_iva |
>>
>> अ-नाना~अवयवा_उदेति जलम् ऊर्मितया यथा ॥१०॥
>>
>> .
>>
>> jJapti:_jagattayA bhAti
>>
>> x
>>
>> saMkalpa-svapnayo:_iva
>>
>>
>> a-nAn*A~a*vayav*A~u*deti
>>
>> x
>>
>> jalam UrmitayA yathA
>>
>> *x. *
>> #jJapti
>>
>> ~sv. Since this is the all, there is no division in it nor a doer nor an
>> experiencer.
>>
>> ~vlm.10. So our knowledge (idea or notion), manifests itself in the form
>> of the world before us; in like manner as our dreams and desires (or
>> imaginations), represent the same as true to us. These various
>> manifestations of the inward soul, are no way different from it, as the
>> waves and bubbles are no other than the water, whence they take their rise.
>>
>>
>>
>> एक~आत्मा_एव_उदये ज्ञप्तेर्_नानाtAम् इव च_आगतः ।
>>
>> अज्ञानात्_स* त्व्_अवस्तुत्वात् प्रेक्षितो न_उपलभ्यते ॥११॥
>>
>>
>> .
>>
>> *tho only one self *
>>
>> udaye jJapta:
>>
>> *in the rise of jnapti.Apprehension *
>>
>> nAnAtam iva c*a_A*gata: *x *
>>
>> ajJAnAt sa tu_avastutvAt_prekSito n*a_u*palabhyate *- x. *
>> KG: ajJAnAtsa tvavastu
>>
>> VLM: ajJAnAtsatvavastu
>>
>> ~sv. For the sake of instruction, definitions are coined.
>>
>> ~vlm.11. Notwithstanding the identity of the soul, and its manifestations
>> between the manifestation and its manifesting principle.
>>
>> ~x.11 In spite of the identity of the soul and its manifestations of
>> knowledge, concept, ideas and others, ignorant thinkers consider them to be
>> distinct things. The learned make no distinction whatever between the
>> manifestation and its manifesting principle.
>>
>>
>>
>> यथा स्व~अवयवान्_एव सर्वान्_अवयवी_भवेत् ।
>>
>> नित्यान्_अवयवम् शान्तम् ब्रह्मैव_इदम् तथा जगत् ॥१२॥
>>
>>
>> .
>>
>> yathA sv*a-a*vayavAn_eva
>>
>> *jusr as them self.embodiments *
>>
>> sarvAn
>>
>> *all of them *
>>
>> avayavI_bhavet
>>
>> *x*
>>
>> nityAn_avayavam zAntam
>>
>> *x *
>>
>> brahmaiva idam tathA jagat
>>
>> *x*
>> ~sv. For the sake of instruction, definitions are coined.
>>
>> ~vlm.12. As the integral soul becomes a component body, by its assuming
>> to itself all its members and limbs; so the eternally undivided spirit of
>> God, appears to be multiplied in all parts of the world, and various works
>> of creation.
>>
>> ~vlm.12.As the indivisible soul becomes a component body by assuming all
>> its organs and limbs, so the eternally undivided spirit of God appears to
>> be multiplied in all parts of the world and in the various works of
>> creation.
>>
>>
>>
>> भाण्ड-लक्षाणि धत्ते_'न्तश्_चिद्.रूप-कनकेष्टिका ।
>>
>> यद्_एव सा चेतयते जगद्.आदि_इव वेत्ति तत् ॥१३॥
>>
>>
>> .
>>
>> bhANDa-lakSANi dhatt*e_a*nta*:* x
>>
>> ci*t.*rUpa-kanak*a~i*STikA |
>>
>> ya*t*_eva sA cetayate x
>>
>> jaga*t.*Ad*i_i*va vetti tat ||13||
>>
>> #iSTaka *-f.-* a brick in general ; a brick used in building the
>> sacrificial altar VS.mRcch.&c&c. -> #*iSTikA* *-f.-* = .iStakA q.v.
>>
>> ~sv. For the sake of instruction, definitions are coined.
>>
>> ~vlm.13. So the intellect contains numberless thoughts in itself, as a
>> tray holds a great many golden cups in it; and whenever this intellect is
>> awake, it sees innumerable worlds appearing before it.
>>
>> 13. The intellect contains numberless thoughts in itself, just as a tray
>> holds a great many golden cups. Whenever this intellect is awake, it sees
>> innumerable worlds appearing before it.
>>
>> ~sv. For the sake of instruction, definitions are coined.
>>
>>
>>
>> ब्रह्मैव कचति_इव_इदम् सत्तया_अच्छ-जगत्तया ।
>>
>> चिद्.रूपत्वाद्_द्रव~आत्मत्वात्_तरङ्ग~आदि.तया_अब्धिवत् ॥१४॥
>>
>>
>> .
>>
>> brahma/*A_e*va kacat*i_i*va
>>
>> *the Immensity alone seems to project *
>>
>> idam
>>
>> *This *
>>
>> sattay*A_a*ccha-jagattayA
>>
>> *x + *
>>
>> ci*t.*rUpatvAt_drav*a-A*tmatvAt *x *
>>
>> taraGg*a-A*di.tayA *w the state of waves *
>>
>> abdhi.vat
>>
>> *ocean.like.*
>> ~sv.14 That is the only truth that the self and the self alone is.
>>
>> ~vlm.14. It is Brahma himself that shines in his brightness, in the form
>> of this fair creation; by being dissolved throughout the whole, in his
>> liquified form of the Intellect, as the sea shows itself in the changing
>> forms of its waves.
>>
>>
>>
>> यद्.यच्_चेतयते_ऽन्तस्_तु जगद्.आदीव पश्यति ।
>>
>> अरूपम् अपि रूपम् स्वम् यन्_न चेतयते न तत् ॥१५॥
>>
>> a-rUpam api rUpam svam yat_na cetayate na tat ||15||
>>
>> .
>>
>> yad.yat cetayate antas tu
>>
>>
>> jagat.Ad*i_i*va pazyati
>>
>> *x + *
>>
>> a-rUpam api
>>
>> *tho without Form *
>>
>> rUpam svam
>>
>> *x *
>>
>> yat na cetayate
>>
>> *what is not conceived *
>>
>> na tat
>>
>> *is not that*
>>
>> *. *
>> ~vlm.15. Whatever is thought of in the mind, the same (thought or idea)
>> appears in the form of the world &c; and the formless thought takes a
>> definite form; but what is not in the mind, never appears to view.
>>
>> ~sv. [extreme paraphrase] But, just as the dream-experiences of two
>> people sleeping side by side are not the same and one does not know what
>> the other is dreaming about, one's understanding and inner experience are
>> personal and unique. Surely, it is consciousness as the self that is aware
>> of everything in the universe. Hence, I am that consciousness; I, the world
>> and all things in it are non-different from it. It is the one self that
>> appears as the many, but because of ignorance and because of the extreme
>> subtlety of the self, this is not seen as such. It is the self that sees
>> this universe within itself as if the universe had a form, though in fact
>> it has no form.
>>
>>
>>
>> चेतन~अचेतनत्व~उक्ती तस्य_ईश.त्वात्_स्व.देह-गे ।
>>
>> उपदेश~अर्थम् एव_उक्ते न सद्~विषयम् अर्थतः ॥१६॥
>>
>>
>> .
>>
>> cetan*a-a*cetanatv*a-u*ktI
>>
>> *x *
>>
>> tasya IzatvAt svadehage
>>
>> *x + *
>>
>> upadez*a-a*rtham eva ukte
>>
>> *i only for instruction it is said *
>>
>> na sad-viSayam arthata:
>>
>> *x. *
>> ~vlm.16 The concepts of exercising the intellect and the lack of any
>> thought are both applied to the Supreme Intellect because of its almighty
>> power to assume either to itself. This sort of explanation is for the
>> instruction of others. In reality, there are no such states appertaining to
>> the ever intelligent soul.
>>
>> ~vlm.16. The word intellection and want of thought, are both applied to
>> the Supreme Intellect, from its almighty power to assume either of them to
>> itself; this sort of expression is for the instruction of others, or else
>> there are no such states, appertaining to the ever intelligent soul in
>> reality.
>>
>> ~sv. [extreme paraphrase] But, just as the dream-experiences of two
>> people sleeping side by side are not the same and one does not know what
>> the other is dreaming about, one's understanding and inner experience are
>> personal and unique. Surely, it is consciousness as the self that is aware
>> of everything in the universe. Hence, I am that consciousness; I, the world
>> and all things in it are non-different from it. It is the one self that
>> appears as the many, but because of ignorance and because of the extreme
>> subtlety of the self, this is not seen as such. It is the self that sees
>> this universe within itself as if the universe had a form, though in fact
>> it has no form.
>>
>>
>>
>> न जगत् सन्_न च_एव_असद्_भासते चेतनाच्_चिति ।
>>
>> अचेतनान्_न कचति क इव_अर्थ-ग्रहो_अत्र नः ॥१७॥
>>
>>
>> .
>>
>> na jagat sat_na c*a_e*v*a_a*.sat
>>
>> *x*
>>
>> bhAsate cetanA*t_c*iti
>>
>> *x + *
>>
>> a-cetanAn_na kacati
>>
>> *x*
>>
>> ka_ iv*a_a*rtha-grah*a:_a*tra na:
>>
>> *x. *
>> ~vlm.17. The world is neither a reality nor unreality, but exhibits
>> itself as such by intellection of the intellect; but as it does not appear
>> in absence of intellection, the same is inculcated in this lecture, (i. e.
>> Never think of the world or anything at all, and
>>
>> it will vanish of itself withal).
>>
>> ~sv. [extreme paraphrase] But, just as the dream-experiences of two
>> people sleeping side by side are not the same and one does not know what
>> the other is dreaming about, one's understanding and inner experience are
>> personal and unique. Surely, it is consciousness as the self that is aware
>> of everything in the universe. Hence, I am that consciousness; I, the world
>> and all things in it are non-different from it. It is the one self that
>> appears as the many, but because of ignorance and because of the extreme
>> subtlety of the self, this is not seen as such. It is the self that sees
>> this universe within itself as if the universe had a form, though in fact
>> it has no form.
>>
>>
>>
>> अ-चेतनम् चेतनम् च स्पन्द~अ.स्पन्द.वद्_आत्मनः ।
>>
>> स्वायत्ते न कदर्थ.स्थे स्वस्थ-पाषाण.वत् स्थिते ॥१८॥
>>
>> svAyatte na kadartha.sthe svastha-pASANa.vat sthite ||18||
>>
>> .
>>
>> a.cetanam cetanam ca
>>
>>
>> Atmana: of the self
>>
>> spand*a-a*spandavad being vibrant or non-vibrant
>> .svAyatte na kadartha-sthe svastha-pASANa.vat sthite
>>
>> x
>>
>> ~sv. All distinctions like sentient, insentient, etc., though they are
>> not real are intended only for the instruction of seekers.
>>
>> ~vlm.18. Intellection and its absence, are as the agitation and stillness
>> of the soul; and both of these being under your subjection, it is quite
>> easy and never difficult for you to restrain yourself, by remaining as
>> still as a piece of stone.
>>
>> 18 Reasoning and its absence are like the agitation and stillness of the
>> soul. If both are under your subjection, it is quite easy and never
>> difficult for you to restrain yourself by remaining as still as a piece of
>> stone.
>>
>>
>>
>> यस्य_ईक्षितस्य नो सत्ता न_आधारो न च कारणम् ।
>>
>> सो_ऽहम् इत्य्_एव यो यक्षो न जाते कुत* उत्थितः ॥१९॥
>>
>> .
>>
>> यस्य_ईक्षितस्य न.उ सत्ता न आधार: न च कारणम् । स:_अहम् इति_एव य: यक्ष: न
>> जाने कुत_ उत्थित: ॥१९॥
>>
>> *i_e*va ya: yakSa: na jAne kuta:_ utthita: ||19||
>> .
>>
>> yasya IkSitasya na.u sattA
>>
>>
>> na AdhAra:
>>
>> *no support *
>>
>> na ca kAraNam
>>
>> *and no cause *
>>
>> so 'ham iti
>>
>> *"I am he"*
>>
>> eva yo yakSa:
>>
>> *x *
>>
>> na jAne
>>
>> *I don't know *
>>
>> kutas utthita:
>>
>> *why would it spring-up*
>>
>> *? *
>> Why do you not see that they are the sources of your own destruction? Do
>> not be deluded by this illusory world-appearance. Behold this delusion and
>> enquire into it. You will then rest in your own self which is beginningless
>> and endless.
>>
>> ~vlm.19.
>>
>> regardless of your fates, in the womb of this frail and mortal world (or in
>> this world of mortality). *
>>
>> any assignable cause for its existence, is the very nature of this egoism
>> of ours, which we know not whence it has appeared as an apparition before
>> us.
>>
>> ~vlm.19 An appearance which has neither essence nor substance, nor any
>> assignable cause for its existence, is the very nature of this egoism of
>> ours. We know not from where it appeared like an apparition before us.
>>
>> ~sv. All distinctions like sentient, insentient, etc., though they are
>> not real are intended only for the instruction of seekers.
>>
>>
>>
>> यस्य_अहम् इति यक्षस्य सत्ता_एव_अस्ति न सत्यतः ।
>>
>> अहो नु चित्रम् तेन इमे भवन्तो विवशी.कृताः ॥२०॥
>>
>> aho nu citram tena ime bhavanto vivazI.kRtA: ||20||
>>
>> .
>>
>> yasya "aham" iti yakSasya
>>
>>
>> sattA ev*a_a*sti na satyata:
>>
>> *x*
>> aho nu citram tena ime
>>
>>
>> bhavanta: vivazI-kRtA:
>>
>> *x*
>> ~sv. All distinctions like sentient, insentient, etc., though they are
>> not real are intended only for the instruction of seekers.
>>
>> ~vlm.20. It is very strage that this apparition of your ego, which has no
>> entity in reality; should take such possession of your mind, as to make you
>> insensible of yourself.
>>
>>
>>
>> काकतालिय.वद्_भ्रान्तम् अहम् ब्रह्मणि भासते ।
>>
>> स्वम् एव रूपम् दृग्-भ्रान्तौ केशोण्ड्रकम् इव_अम्बरे ॥२१॥
>>
>>
>> .
>>
>> kAkatAliyava*t_b*hrAntam
>>
>> *a Coconut-Crow delusion*
>>
>> aham brahmaNi bhAsate
>>
>> *''I'' shines in the Brahman*
>>
>> svam eva rUpam dRg-bhrAntau
>>
>> *as its own form in the perceptual delusion*
>>
>> kezoNDrakam iv*a_a*mbare
>>
>> *x*
>>
>> ~sv.21 The notion 'I' arises in Brahman acci*t*entally (like the crow
>> relationship). In truth,
>>
>> of his eye sight, comes to descry an arbour in the sky.
>>
>> to see a tree in the sky.
>>
>>
>>
>> ब्रह्मैव_अहम् जगच्_च_अत्र कुतो नाश-समुद्भवौ ।
>>
>> अतो हर्ष-विषादानाम् किम्त्व्_एव कथम् आस्पदम् ॥२२॥
>>
>>
>> .
>>
>> brahma/*A_e*v*a_a*ham
>>
>> x
>>
>> jaga*t_ca_a*tra
>> x
>>
>> kuta: nAza-sam.udbhavau
>>
>> xxx
>>
>> ata: harSa-viSAdAnAm
>>
>> x
>>
>> xx
>>
>> ~sv.22. I am Brahman, the world is Brahman, there is neither a beginning
>> nor a ceasing. Hence, where is the reason to rejoice or to grieve?
>>
>> ~vlm.22. If my ego and the world are really the same with Brahma, then
>> how and whence is it that come to have their production and dissolution,
>> and what is the cause of our joy or sorrow in either of these cases.
>>
>>
>>
>> सर्व-ईश्वर.त्वाद्_ईशस्य विभात_इदम् प्र.चेतितम् ।
>>
>> अचेतितम् च नो भाति तेन_अ-चेतितम् अस्तु ते ॥२३॥
>>
>>
>> .
>>
>> sarv*a~I*zvara.tvA*t_I*zasya
>>
>> *x*
>>
>> vibhAt*a_i*dam pra.cetitam
>>
>> *x + *
>>
>> a.cetitam ca no bhAti
>>
>> *x*
>>
>> ten*a_a*-cetitam astu te
>>
>> *x. *
>> ~vlm.23. It is by the almighty power of God, that this world of thought
>> (or the ideal world), comes to be visible to sight; but as the absence of
>> thought of it, prevents its appearance into us; there be thoughtless of it
>> in order to avoid its (repeated) sight (in repeated births).
>>
>> ~sv.23 Because the Lord is omnipotent some things appear to be sentient
>> and others insentient.
>>
>> \
>>
>> काकतालीय.वच्_चित्त्वाज्_जगतो भाति ब्रह्म खम् ।
>>
>> स्वप्न.संकल्प-पुर=वत् तत् तस्माद्_भिद्यते कथम् ॥२४॥
>>
>>
>> .
>>
>> *like the Coconut Crow*
>>
>> *thru accidental Consciousness*
>>
>> *the Brahman Immensity projects this space, the world*
>>
>> *like a city fancied in a dream*
>>
>> *:*
>>
>> *how is that different from That*
>>
>> *?*
>> ~vwv.1339/7.34.24. On account of the conscious nature of the world, it
>> is Brahman, the sky (of Consciousness), that appears (as the world) acci
>>
>> city, or sees the objects of his desire and fancy in his mind. How then is
>> it possible to separate the contained from the containing mind?
>>
>> ~sv.24 ... there are no such divisions in Brahman.
>>
>>
>>
>> यथा_ऊर्म्य्.आदि जले वृक्षे यथा वा शल-भञ्जिका ।
>>
>> यथा घट.आदयो भूमौ तथा ब्रह्मणि सर्गता ॥२५॥
>>
>>
>> .
>>
>> yathA
>>
>> *as *
>>
>> Urmi.Adi jale
>>
>> *waves in water *
>>
>> vRkSe yathA vA
>>
>> *or as in a tree *
>>
>> zala-bhaJjikA
>>
>> *a statue *
>>
>> yathA ghaT*a.A*daya: bhUmau
>>
>> *as a pot in earth *
>>
>> tathA brahmaNi sargatA
>>
>> *thus in the Immensity is the state of Creation*
>>
>> *. *
>> ~vwv.1307/7.34.25. As waves and the like exist in water, as wooden
>> statues exist (potentially) in a tree (before they are carved out) and as
>> pots and the like exist (potentially) in the earth, so does the
>> Universe-nature exist in Brahman.
>>
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>> ~vlm.25. The creation abides in the divine mind, in the same manner, as
>> pertain to the nature of Brahma.
>>
>>
>>
>> अन्.आकृताव्_असंस्थाने स्वच्छे यद्_अनुभूयते ।
>>
>> तत्.तद्_एव_अत* उदितम् किम्.नाम_अहम् जगन्ति किम् ॥२६॥
>>
>>
>> .
>>
>> an.AkRt*au_*a.samsthAne
>>
>> *x*
>>
>> svacche ya*t_a*nu.bhUyate
>>
>> *x + *
>>
>> tat.tat_ev*a-a*t*a_u*ditam
>>
>> *x*
>>
>> kim.nAm*a_a*ham jaganti kim
>>
>> *x. *
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>> ~vlm.26. As all things appear in their formless (immaterial) state, in
>> the unsubstantial and transparent vacuity of the mind; so doth the ego and
>> this world also appear in the divine mind: (in the same manner as the
>> shapeless clouds appear in the clear and empty sky, and exhibit afterwards
>> their various shapes).
>>
>> ~vlm.26 As all things appear in their formless state in the insubstantial
>> and transparent emptiness of the mind, so ego and this world also appears
>> in the Divine Mind.
>>
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>>
>>
>> मरुतः स्पन्द-वैचित्र्यम् सत्तया_एव यथा तथा ।
>>
>> ब्रह्मणो निःस्वभावस्य जगद्.आद्य्~अहम्.आदि च ॥२७॥
>>
>>
>> .
>>
>> maruta: spanda-vaicitryam
>>
>> *x *
>>
>> sattay*A_e*va
>>
>> *x *
>>
>> yathA
>>
>> *xxx *
>>
>> tathA
>>
>> *x *
>>
>> brahmaNa: ni:svabhAvasya
>>
>> *x *
>>
>> jagat.Ady-aham.Adi ca
>>
>> *x. *
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>> ~vlm.27. As the air by its natural inflation, breathes out in various
>> sorts of breezes, so One whose nature is unknown, evolves himself in every
>> form of the ego of each individual and of the world. (The breezes are said
>> to be fortynine in number. The nature of God is called avidyá-ignorance Or
>> what weknow not). The meaning is that, as the formless and vacuous air
>> produces all sorts of winds. So doth God who is nihsabháva without and
>> beyond sabháva nature produce all natures.
>>
>>
>>
>> यथा_अभ्रे लक्ष्यते वृक्ष-गज-वाजि-मृग~आदिता ।
>>
>> अ.सन्_निवेश~आकृतिनि सर्ग~अहंते तथापरे ॥२८॥
>>
>>
>> .
>>
>> yathA abhre lakSyate
>>
>> *as is seen in a cloud *
>>
>> vRkSa-gaja-vAji-mRga=Adi+tA
>>
>> *the state of tree*-*elephant*-*horse*-*deer.&c** + *
>>
>> a.san_nivez*a-A*kRtini sarg*a-a*haMte
>>
>> *x *
>>
>> tathA
>>
>> *x *
>>
>> *a*pare
>>
>> *x. *
>> ~vlm.28. As the formless smoke or vapour, presents the forms of
>> elephants, horses, &c, in the empty clouds; so doth the unsubstantial
>> spirit of God, represent the formless ego, tu and all things beside in
>> itself.
>>
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>>
>>
>> सर्गो_ऽवयव.वद्_भाति सर्व एव* परे शिवे ।
>>
>> एवम् तद्.उपमाम् विद्धि कार्य-कारण.वद्_यथा ॥२९॥
>>
>> evam tad.upamAm viddhi kArya-kAraNa.vat_yathA ||29||
>>
>> .
>>
>> sarga: avayava.vad bhAti
>>
>>
>> sarva:/sarve
>>
>> *the whole creation / the whole shiva *
>>
>> eva pare zive *x *
>>
>> evam tad.upamAm *x *
>>
>> viddhi *you should know *
>>
>> kArya-kAraNa.vat_yathA *- x. *
>> ~vlm.29. The creation is a component part, of the unknown body of
>> Brahma, as the leaves and branches are those of the tree; and it contains
>> both its cause and effect of the other.
>>
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>>
>>
>> अन्तःशान्तमनाya_Aसम् अन्.उपाधि गत.भ्रमम् ।
>>
>>
>> anta:zAntamanAya_Asam an.upAdhi gata.bhramam |
>>
>> जगत्य्_अ.सम्भवाद्_एव व्योम.वत्_समम् आस्यताम् ॥३०॥
>>
>>
>> .
>>
>> anta:zAntamanAya_Asam
>>
>> *x *
>>
>> an.upAdhi gata.bhramam
>>
>> *x *
>>
>> jagati_a.sambhavAt_eva
>>
>> *x *
>>
>> vyoma.vat samam AsyatAm
>>
>> *x *
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>> ~vlm.30. Knowing the impossibility of the existence of the world, beside
>> the self ever existent soul; remain at peace and without trouble within
>> thyself. Be free from attributes and errors, and remain as free and
>> detached as the free, open and void space.
>>
>> ~vlm.30 Knowing the impossibility of the existence of the world other
>> than in the self, the ever existent soul, remain at peace within yourself
>> without trouble. Be free from attributes and errors. Remain as free and
>> detached as the free, open and empty space.
>>
>> ~sv. This creation appears to be a limb of the Lord and there appears to
>> be a causal relationship, but this is not true, for in Brahman there does
>> not exist anything which can be referred to as its nature.
>>
>>
>>
>> न भवन्तो न च वयम् न जगन्ति न ख.आदय: ।
>>
>> सन्ति शान्तम् अशेषेण ब्रह्म_इदम् निर्भरम् स्थितम् ॥३१॥
>>
>>
>> .
>>
>> na bhavanta:
>>
>> *not becoming *
>>
>> na ca vayam
>>
>> *neither us *
>>
>> na jaganti
>>
>> *nor the worlds *
>>
>> na kha~Adaya:
>>
>> *nor our personal skies *
>>
>> santi zAntam azeSeNa
>>
>> *they are Quiet entirely *
>>
>> brahma idam nirbharam sthitam
>>
>> *x. *
>> ~vlm.31. Know that neither you nor ourselves, nor the worlds nor the open
>>
>> ~sv.31 Dualistic experience is bondage and liberation is its abandonment.
>>
>>
>>
>> अशेषेष्व्_अ.विशेषेषु शान्त~अ.शेष-विशेषता ।
>>
>> सत्या सा_एव_अहम् इत्य्_आशु त्यक्त्वा मोक्षाय भाव्यताम् ॥३२॥
>>
>>
>> .
>>
>> azeSeSu
>>
>> *in things entirely *
>>
>> a.vizeSeSu
>>
>> *when not distinguished *
>>
>> zAnt*a-a*.zeSa-vizeSatA
>>
>> *is a Quiet entirely-distinguished state *
>>
>> satyA s*A_e*v*a *
>>
>> *which is really.So *
>>
>> *: *
>>
>> *a*ham iti_Azu
>>
>> *'I' soon*
>>
>> tyaktvA
>>
>> *abandoned *
>>
>> mokSAya bhAvyatAm
>>
>> *for Freedom let your feeling be. *
>> ~vlm.32. Seeing the endless particulars in the universe, do thou remain
>> free from all particularities as I, myself, thou, thyself &c, and think
>> thyself in the sole and Supreme One, if thou shalt have thy liberation.
>>
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>> \
>>
>> वेदनम् बन्धनम् विद्धि विद्धि मोक्षम् अ-वेदनम् ।
>>
>> vedanam bandhanam viddhi viddhi mokSam a-vedanam |
>>
>> यथास्थितम् यथाचारम् भव शान्तम् अ-वेदनम् ॥३३॥
>>
>> yathAsthitam yathAcAram bhava zAntam a-vedanam ||33||
>>
>> .
>>
>>
>> *&*
>>
>> *you should know mokSha.Freedom is unbinding*
>>
>> *so*
>>
>> *as.it.is <http://as.it.is>*
>>
>> *as.it.happens*
>>
>> *be quietly unknowing*
>>
>> *.*
>> ~vlm. ... the knowledge of the particulars ...
>>
>> ~vlm. ... the knowledge of the particulars ... Sit as thou art and doing
>> thy business, in thy state of tranquility and total nescience of
>> everything.
>>
>> mokSha.Freedom is unbinding yathAsthitam *as.it.is <http://as.it.is>* yathAcAram
>> *as.it.happens *bhava zAntam a-vedanam *be quietly unknowing*
>>
>>
>>
>> *34*|o/
>> द्रष्टा न दृश्यताम् याति चितिर्_न_आयाति चेत्यताम् ।
>>
>> चेत्य~अभावाद्_अ-जगति कः किम् चेतयते कथम् ॥३४॥
>>
>> .
>>
>> draSTA na dRzyatAm yAti
>>
>>
>> citir na AyAti cetyatAm
>>
>> *citi Conception does not come to the Conceivable*
>>
>> cety*a-a*bhAvAd
>>
>> *from the absence of Cetya Conceivables*
>>
>> ajagati
>>
>> *not going / absent the world*
>>
>> ka: kim cetayate katham
>>
>> *who conceives what how?*
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>> ~vlm.34. Let not the visibles attract thy sight, nor allow their thoughts
>> engross thy mind; thus the world disappearing with thy thoughtlessness of
>> it, say what else have you to think about.
>>
>> 34 Do not let anything visible attract your sight or allow their
>> thoughts to absorb your mind. Thus the world disappears with your
>> thoughtlessness of it. Say what else have you to think about?
>>
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>>
>>
>> द्रष्टृ-दृश्य-दशा~अभावाज्_जाग्रत्य्_एव सुषुप्ति.वत् ।
>>
>> शरद्~आकाश-कोश~आभम् असत्ता~उपमम् आस्यताम् ॥३५॥
>>
>>
>> .
>>
>> draSTR-dRzya-daz*A~a*bhAvA*t*_jAgrat*i_e*va suSupti.vat *x *
>>
>> zarad-AkAza-koz*a-A*bham a-satt*A-u*pamam AsyatAm *- x. *
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>> ~vlm.35. The absence of the states of the visible and its looker i. e. of
>> the subjective and objective, resembling the state of the waking sleeper,
>> will make remain as void of thoughts, as the vaul of the autumnal sky is
>> devoid of clouds.
>>
>> ~vlm.35 The absence of the visible and its observer resembles the state
>> of the waking sleeper. It will make the mind as void of thoughts as the
>> autumn sky is devoid of clouds.
>>
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>>
>>
>> तथा_एक-ब्रह्म=चिद्~रूपे पवन-स्पन्दने यथा ।
>>
>> अत्र_अ-चिद्.बोधता सर्गो मोक्षो ब्रह्म-एक-बोधता ॥३६॥
>>
>>
>> .
>>
>> tathA eka-brahma=ci*t*-rUpe
>>
>> *thus in the Conscious-form of one Brahman*
>>
>> pavana-spandane yathA
>>
>> *according.with the vibration of the pavana.Breath *
>>
>> atr*a_a*-ci*t*-bodhatA sarga:
>>
>> *here, without cit~realization, there is the sarga.Creation*
>>
>> mokSa: brahm*a-e*ka-bodhatA
>>
>> *mokSha Freedom is realization of the oneness of the brahman.Immensity*
>>
>> *.*
>> ~sv. If such experience is abandoned, all divisions between the seer
>> (subject) and the seen (object), the observer and the observed cease.
>>
>> ~pal. 36 We distinguish between creation and creator because we assume
>> the action of Divine Consciousness is distinct from the unchanging
>> brahman_. In the same way, our knowledge of the difference between wind and
>> air causes us to think they are different. Therefore, our liberation lies
>> in the absence of making this distinction and the knowledge of the unity of
>> brahman_.
>>
>> ~vlm.36. The Knowledge of the action of the divine Intellect, as distinct
>> from the invariable of Brahma, is the cause of our making a distinction of
>> the creation from its creator; just as our knowledge of the difference of
>> the wind from air, causes us to think of their duality. It is therefore our
>> want of this distinction, and the knowledge of the unity of Brahma, that
>> leads us to our liberation.
>>
>> Brahman* = pavana-spandane yathA - *as in the vibration of the
>> pavana.Breath = *atr*a_a*-ci*t*-bodhatA sarga: - *here, without
>> cit~realization, there is the sarga.Creation* = mokSa: brahm*a-e*ka-bodhatA
>> - *mokSha Freedom is realization of the oneness of the
>> brahman.Immensity.*
>>
>>
>>
>> *37*|o/
>> चित्.स्पन्दो ब्रह्म-मरुतो यत्र सर्ग इति स्मृतः ।
>>
>> cit.spanda:_ brahma-maruta:_ yatra sarga* iti smRta: |
>>
>> न_अत्र चित्.स्पन्दनम् यत् स्यान्_निर्वाणम् तद्_उदाहृतम् ॥३७॥
>>
>>
>> .
>>
>> cit.spando
>>
>> *Conscious Vibration *
>>
>> brahma-maruto
>>
>> *the wind in the Immensity *
>>
>> yatra *where it is *
>>
>> sarga iti smRta:
>>
>> *it is known as Creation *
>>
>> n*a_a*tra cit.spandanam yat syAn *what would be without vibrant
>> Consciousness *
>>
>> *nirvANa*m tat_udAhRtam *– That is designated nirvANa. *
>> ~vlm.37. The knowledge of the inflation of the divine spirit, is verily
>> the cause of our knowledge of the world; whereas the absence of this
>> knowlege, and want of our own intellection, is what is called our nirvána
>> or utter extinction in God.
>>
>> ~sv.37 Movement in consciousness is considered creation; and when that
>> movement is seen to be false and non-existent, there is nirvana.
>>
>>
>>
>> बीजम् अन्तर् यथा वेत्ति स्वरूपम् पल्लव.आदिकम् ।
>>
>> तथा महा.चिद्_अन्त.स्थम् स्वरूपम् वेत्ति सर्गताम् ॥३८॥
>>
>>
>> .
>>
>> *within*
>>
>> *a seed **knows the nature of a growing sprout*
>>
>> *likewise*
>>
>> *the Great.Consciousness *
>>
>> *set within*
>>
>> *knows its creative state*
>>
>> *. *
>> ~vlm.38. As the seed is conscious of the sprout growing out of it to be
>> of its own kind, so the divine Intellect knows the the world that is
>> produced from it, to be self-same with itself.
>>
>> *knows the nature of a growing sprout *tathA mahA.ci*t_a*nta.stham *thus
>> the Superconscious set within *svarUpam vetti sargatAm *– knows its
>> omnipresent nature. *
>>
>>
>>
>> *39*|o/
>> पत्र.आदि-वेदनाद्_बीजम् यथा पत्र.आदि तिष्ठति ।
>>
>> परा चित्-सर्ग-संवित्तिस्_तथा भवति सर्गता ॥३९॥
>>
>> parA cit-sarga-saMvitti:_tathA bhavati sargatA ||39||
>>
>> .
>>
>>
>> *thru vedana.Knowing the potent seed remains/becomes *
>>
>> *thus *
>>
>> *also the process of **conscious,creation=**Awareness *
>>
>> *becomes a state of creation*
>>
>> *. *
>> ~vlm.p.39. As a seed becomes a plant from its conception of the plant in
>> itself, so Divine Consciousness becomes creation from its concept of
>> creation.
>>
>>
>>
>> यथा भाव-विकार~आभाश्_चित्-पराः सर्गतास्_तथा ।
>>
>> सर्वे बीजानि दृष्टान्तास्_तद्.रूपा* एव तन्.मयाः ॥४०॥
>>
>>
>> .
>>
>> *as*
>>
>> bhAva-vikAr*a-A*bhA:
>>
>> *x*
>>
>> cit-parA: sargatAs
>>
>> *x*
>>
>> *thus *
>>
>> sarve bIjAni dRSTAntA:
>>
>> *x*
>>
>> tad.rUpA eva tan.mayA:
>>
>> *a form of That indeed is a mode of That. *
>> ~vlm.p. As thoughts are only various modifications of the mind, so
>> creation is a pattern of Divine Consciousness. All kinds of seeds serve as
>> examples of having products of the same nature.
>>
>>
>>
>> निर्विकार-परब्रह्म.मयम् सर्वम् इदम् जगत् ।
>>
>> nir.vikAra-parabrahma.mayam sarvam idam jagat |
>>
>> निर्विकारम् अन्.आद्यन्तम् एवम् विद्धि निर्.आमयम् ॥४१॥
>>
>> nir.vikAram an.Adyantam evam viddhi nir.Amayam ||41||
>>
>> .
>>
>> nir.vikAra-parabrahma.mayam
>>
>>
>> sarvam idam jagat
>>
>> *x *
>>
>> nir.vikAram an.Adyantam
>>
>> *x *
>>
>> evam viddhi nir.Amayam
>>
>> *x *
>> ~vlm.41. The world is the changeless form of the unchanging essence of
>> One, and know to be as unchangeable and undecaying as One, himself, who is
>> without beginning and end.
>>
>> 41 The world is the changeless form of the unchanging essence of one.
>> Know it to be as unchangeable and without decay as He who is without
>> beginning or end.
>>
>> #nirAmaya
>>
>>
>>
>> निज-संकल्प-मात्र~आत्मा निज.संकल्पनात् क्षयी ।
>>
>> द्वैत~अद्वैत=विकारो_अयम् संकल्प-नगरम् यथा ॥४२॥
>>
>>
>> .
>>
>> nija-saMkalpa-mAtr*a-A*tmA
>>
>> *x*
>>
>> nija.saMkalpanAt_kSayI
>>
>> *x + *
>>
>> dvait*a-a*dvaita=vikAr*a:_a*yam
>>
>> *x*
>>
>> saMkalpa-nagaram yathA
>>
>> *x. *
>> ~vlm.42. The divine soul is replete with its innate will, whereby it
>> produces and destroys the world out of and into itself; this form of unity
>> and duality, is as the appearance and disappearance of an imaginary city.
>>
>>
>>
>> शून्यत्व~आकाशयोर्_भेदो यादृशो_अवगतस्_त्वया ।
>>
>> भेदम् निर्.आत्मकम् विद्धि तादृशम् ब्रह्म-सर्गयो: ॥४३॥
>>
>> bhedam nir.Atmakam viddhi tAdRzam brahma-sargayo: ||43||
>>
>> .
>>
>>
>> *of Vacuity o**&r Space*
>>
>> yAdRz*a:_a*vagata:_tvayA
>>
>> *as understood by you *
>>
>> bhedam nir.Atmakam
>>
>> viddhi
>>
>> *you should know *
>>
>> thus are the *brahman.Immensity* o&r Creation
>>
>> *x. *
>> ~vlm.43. As you have no distinct idea of the things, expressed by the
>> breathing or inflation of the spirit and inseparable from it).
>>
>> *as understood by you *bhedam nir.Atmakam viddhi *you should know * thus
>> are the *brahman.Immensity* o&r Creation *x. *
>>
>>
>>
>> *44*|o/
>> महा.चिद्-रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
>>
>> स्वतः सा_इयम् अहम्त्वम् च मानवो_अस्मि_इत्य्_अ-बोध.तः ॥४४॥
>>
>>
>> .
>>
>> mahA.ci*t*-rUpiNI zAntA
>> x
>>
>> yA
>>
>> x
>>
>> sattA brahmaNa: purA
>>
>> xxx
>>
>> svata:
>>
>> x
>>
>> sA
>>
>> x
>>
>> iyam ahamtvam ca
>>
>> x
>>
>> xx
>>
>> ~sv.43-44-45-46-47-48 The entire universe is absolute Brahman, without
>> any division whatsoever.
>>
>> ~vlm.44. The great Intellect or omniscienec, which is the sempiternal
>> form of divine essence, has the knowledge of the ego coeternal with itself,
>> which men by ignorance assume to themselves.
>>
>> 44 The great Consciousness or omniscience, which is the everlasting form
>> of divine essence, has the knowledge of ego jointly eternal with itself,
>> which men by ignorance assume to themselves.
>>
>>
>>
>> ब्रह्मण्य्_अस्मिञ्_जगद्-रूपे न किम्चिद्_अपि जायते ।
>>
>> जातम् अप्य्_अथ नष्टम् च न नश्यत्य्_अम्बु.वीचिवत् ॥४५॥
>>
>>
>> .
>>
>> brahmaN*i_a*smin_jagat~rUpe
>>
>> x
>>
>> na kimci*t_a*pi jAyate
>>
>> xxx
>>
>> jAtam ap*i_a*tha naSTam ca
>>
>> x
>>
>> na nazyat*i_a*mbu.vIcivat
>> xx
>>
>> ~vlm.45. There is nothing that ever grows or perishes in the mundane form
>> of Brahma, but everything rises and falls in it like the undulation of the
>> sea, to rise and fall in all way and never to be lost in any away.
>>
>>
>>
>> पदार्थ-ब्रह्म-रूपेण ब्रह्मैव_आत्मनि तिष्ठति ।
>>
>> अवयवि_इव_अवयवे खे खम् वारि_इव वारिणि ॥४६॥
>>
>>
>> .
>>
>> padArtha-brahma-rUpeNa
>>
>> *w something that is a brahmic form *
>>
>> brahm*a_e*v*a_A*tmani tiSThati
>>
>> *x + *
>>
>> avayav*i_i*v*a_a*vayave
>>
>> *x*
>>
>> *like sky in sky, water in water*
>> ~vlm.46. All things being of the form of Brahma, remain in the selfsame
>> Brahma; as all spaces remain in the infinite space and all waves and
>> billows rise and fall in the same sea.
>>
>>
>>
>> निमेषाद्_अर्ध-भागेन देशाद्_देश.अन्तर-स्थितौ ।
>>
>> यद्_रूपम् सम्विदो मध्ये स* स्वभाव* उपास्यताम् ॥४७॥
>>
>>
>> .
>>
>> nimeSA*t_a*rdha-bhAgena
>>
>> *in half a moment*
>>
>> dezAt_dez*a.a*ntara-sthitau
>>
>> *from one place to another + *
>>
>> yat_rUpam samvida:_ madhye
>>
>> *x*
>>
>> sa svabhAva upAsyatAm
>>
>> *x. *
>> ~vlm.47. Wherever you are placed and whenever you have time, attend but
>> for a moment to the (subjective) nature of the soul in your consciousness,
>> (without minding any of the objects), and you will perceive the true ego.
>>
>>
>>
>> सम्.क्षुब्धम् अ.क्षुब्धम् इति द्वि.रूपम्
>>
>> saMkSubdham a.kSubdham iti dvi.rUpam
>>
>> सम्वित्-स्वरूपम् प्र.वदन्ति सन्तः ।
>>
>> samvit-svarUpam pra.vadanti santa: |
>>
>> श्रेयः परम् तेन समीहसे त्वम्
>>
>> zreya: param tena sam.Ihase tvam
>>
>> तद्_एक.निष्ठो भव मा_अ-मतिर्_भूः ॥४८॥
>>
>>
>> .
>>
>> saMk*Subdham *a.kSubdham
>>
>> *stirred.up, un.stirred *
>>
>> iti dvi.rUpam
>>
>> *so ambuguous *
>> samvit-svarUpam pra.vadanti santa:
>>
>> x
>>
>> zreya: param tena samIhase tvam
>>
>> x
>>
>> x
>>
>> ~sv.43-44-45-46-47-48 The entire universe is absolute Brahman, without
>> any division whatsoever.
>>
>> ~vlm.48. The sages, O Ráma, have said of two states of our consciousness,
>> namely its sensible and insensible states; now therefore be inclined to
>> that which thou thinkest to be attended with thy best good, and never be
>> forgetful of it. (i. e. Attach thyself to the subjective side of it, in
>> disregard of the objective).
>>
>> ~vlm.48 The sages, O #rAma, have described two states of our
>> consciousness, namely its sensible and insensible states. Now therefore, be
>> inclined to that which you think is for your best good and never be
>> forgetful of it.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.
>>
>> *+*
>>
>> *The complete YVFiles*,
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>
>> http://www.youtube.com/watch?v=w814-Pj3bm8
>>
>>
>>
>>
>>
>>
>> DAILY READINGS sn 03 March
>>
>>
>>
>> fm5023 2.mr03 On CONQUERING THE WORLD .z29
>>
>>
>> https://www.dropbox.com/s/vdcp9iw5350jn99/fm5023%202.mr03%20On%20CONQUERING%20THE%20WORLD%20.z29.docx?dl=0
>>
>> fm7034 2.mr03-04 REALIZATION .z48
>>
>>
>> https://www.dropbox.com/s/uznp4xr2x5b4cbu/fm7034%202.mr03-04%20REALIZATION%20.z48.docx?dl=0
>>
>> fm2009 1.mr03-04 On karma and pauruSha .z43
>>
>>
>> https://www.dropbox.com/s/xbpeylxfq1cca3s/fm2009%201.mr03-04%20On%20karma%20and%20pauruSha%20.z43.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया~इति~आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>>
>>
>> +++
>>
>>
>>
>> *सर्ग* *७**.**३४ *
>>
>> *वसिष्ठ उवाच । *
>>
>> *vasiShTha said—*
>> 01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
>>
>> 24
>>
>>
>> *thru accidental Consciousness*
>>
>> *the Brahman Immensity projects this space, the world*
>>
>> *like a city fancied in a dream*
>>
>> *:*
>>
>> *how is that different from That*
>>
>> *?*
>> 25 26 27 28 29 30 31 32
>>
>> 33
>>
>>
>> *&*
>>
>> *you should know mokSha.Freedom is unbinding*
>>
>> *so*
>>
>> *as.it.is <http://as.it.is>*
>>
>> *as.it.happens*
>>
>> *be quietly unknowing*
>>
>> *.*
>> ~vlm. ... the knowledge of the particulars ...
>>
>> 34 35 36 37
>>
>> 38
>>
>>
>> *a seed **knows the nature of a growing sprout*
>>
>> *likewise*
>>
>> *the Great.Consciousness *
>>
>> *set within*
>>
>> *knows its creative state*
>>
>> *. *
>> 39 40 41 42 43 44 45 46 47
>>
>> 48
>>
>> ||
>>
>>
>>
>> DAILY READINGS mn 05 March
>>
>>
>>
>> fm5024 2.mr04-05 Controlling the Minister .z71
>>
>>
>> https://www.dropbox.com/s/iwkfxj0924iuvf5/fm5024%202.mr04-05%20Controlling%20the%20Minister%20.z71.docx?dl=0
>>
>> fm7035 3.mr05-06 The Evolution of Immensity .z41
>>
>>
>> https://www.dropbox.com/s/8heeglmz4i2qtoy/fm7035%203.mr05-06%20The%20Evolution%20of%20Immensity%20.z41.docx?dl=0
>>
>> fm2010 1.mr05-06 An Incarnation of Wisdom .z44
>>
>>
>> https://www.dropbox.com/s/is9u4rs9r2r34rp/fm2010%201.mr05-06%20An%20Incarnation%20of%20Wisdom%20.z44.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया~इति~आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>>
>> +++
>>
>> --
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>> .