fm7051 3.ap01-02 Creation & Causality
jivadas
FM.Canto.7.51
fm7051 3.ap01-02 Creation & Causality .z49
oॐm
rAma asked: Lord, how does the pure wakeful state arise and how do beings exist in such a state without any cause or motivation whatsoever?
Creation & Causality
Raama said—
कथं केवल-जाग्रत्त्वम् अकारणम् अनर्थकम् ।
katham kevala-jAgrattvam a.kAraNam an.arthakam |
पराद् विकसति ब्रह्मन् गगनाद् इव पादपः ॥७।५१।१॥
parAt_vikasati, brahman, gaganAt_iva pAdapa: ||7|51|1||
.
katham kevala-jAgrattvam - how does this whole-waking condition
akAraNam anarthakam - causelessly, meaninglessly
parAt vikasati brahman - from above blossom, brAhmaNa,
gaganAt_iva pAdapa: - like a tree rooted in the sky
?
*sv.1 rAma asked: Lord, how does the pure wakeful state arise and how do beings exist in such a state without any cause or motivation whatsoever?
*vlm.1 rAma said:—Tell me sir, what is the cause of mere waking for nothing, and how does a living being proceed from the formless Brahma, which is tantamount to the growth of a tree in empty air.
Vasishtha said—
अकारणं महाबुद्धे न कार्यम् अपलभ्यते ।
a-kAraNam mahA.buddhe na kAryam apa.labhyate |
तज् जाग्रतः केवलस्य न कश्चिद् इह सम्भवः ॥७।५१।२॥
tat_jAgrata: kevalasya na kazcit_iha sambhava: ||7|51|2||
.
without a cause, clever man, no effect is produced
:
what is merely a waking condition
is not anyhow therefore born
.
a-kAraNam mahA.buddhe na kAryam apa.labhyate -
tat_jAgrata: kevalasya na kazcit_iha sambhava: -
.
*vlm. ... therefore it is altogether impossible for any body to exist here, that is merely awake for nothing.
*sv. ... the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all.
तस्य अतः सम्भवाद् अन्ये जीव-भेदाः सजीवकाः ।
tasya_ata: sambhavAt_anye jIva-bhedA: sajIvakA: |
सर्वे न सम्भवन्त्य् एव कारण.अभाव-विक्षताः ॥७।५१।३॥
sarve na sambhavanti_eva kAraNa.abhAva-vikSatA: ||7|51|3||
.
tasya.of.that/hits- atas.hence/from.this- sambhava.x-At anye.in/other/s-
jIvan.living-bheda.x-A: sa-.with-jIvaka.x-A: x
sarve.in/all/s- na.not- sambhavan.x-ti eva.even/only-
kAraNa.cause-a-.non.bhAva.x-vikSata.hurt/wounded.s-A: x.
*vlm.3. Like this, it is equally impossible also for all other kinds of living beings, to exist without a cause.
*sv. vasiSTha replied: O Raama, without a cause no effect is produced. Therefore, the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all. Nothing is created and nothing perishes: all these descriptions are incidental to instruction.
नेह प्रजायते किम्चिन् नेह किम्चन नश्यति ।
na_iha prajAyate kim.cin_na_iha kim.cana nazyati |
उपदेश्य उपदेश.अर्थं शब्दार्थ-कलना-उदयः ॥७।५१।४॥
upadezya upadeza.artham zabdArtha-kalanA.udaya: ||7|51|4||
.
na_iha prajAyate kim.cin - not here is.produced anything - na_iha kim.cana nazyati - not here anyhow is.destroyed - upadezya*upadeza.artham - for the sake of teaching what is to be taught - zabdArtha-kalanA*udaya: - there arise distinctions of meaning
.
*sv. vasiSTha replied: O Raama, without a cause no effect is produced. Therefore, the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all. Nothing is created and nothing perishes: all these descriptions are incidental to instruction.
*vlm.4. There is nothing that is produced here, nor anything which is destroyed also; it is only for the instruction and comprehension of pupils, that such words are coined and made use of.
Raama said—
कः करोति शरीराणि मनो-बुद्ध्य्-आदि=चेतनैः ।
ka: karoti zarIrANi mana:*buddhy*Adi=cetanai: |
को मोहयति भूतानि स्नेह-राग-आदि-बन्धनैः ॥७।५१।५॥
ka:_mohayati bhUtAni sneha-rAga-Adi-bandhanai: ||7|51|5||
.
ka: karoti zarIrANi - who makes the bodies =
mano-buddhy-Adi=cetanai: - by affectation of Mind and Intellect? =
ka: mohayati bhUtAni - who deludes the beings =
sneha-rAga*Adi-bandhanai: - by bonds of love and passion?
.
*sv.5 rAma asked again: Who is it that creates the bodies, the mind, etc., and who deludes all these beings with bondage known as friendship, likes, etc.?
*vlm.5. Raama asked:—Who then is it that forms these bodies, together with their minds, understandings and senses; and who is it that deludes all beings into the snares of passions and affections, and into the net of ignorance.
*jd. - ka: karoti zarIrANi - who makes the bodies = mano-buddhy-Adi=cetanai: - by affectation of Mind and Intellect? = ka: mohayati bhUtAni - who deludes the beings = sneha-rAga*Adi-bandhanai: - by bonds of love and passion?
न कश्चिद् एव कुरुते शरीराणि कदाचन ।
na ka:cit_eva kurute zarIrANi kadA.cana |
न मोहयति भूतानि कश्चिद् एव कदाचन ॥७।५१।६॥
na mohayati bhUtAni ka:cit_eva kadA.cana ||7|51|6||
.
nobody whatever makes the bodies
nor deludes the beings anywhen
anyhow
!
na ka:cit_eva - not anyone at.all - kurute.makes/does - zarIra.body-s-ANi - kadAcana.anywhen - na.not- mohayat.deluding-i bhUtAni - kazcit.anyone/whoever - eva.even/only- kadAcana.whenever/anywhen
.
*vlm. There is no body that forms these bodies at any time, nor is there any one who deludes the living beings in a manner at all.
अनाद्यन्त.अवभास-आत्मा बोध आत्मनि संस्थितः ।
an.Adyanta.avabhAsa-AtmA bodha* Atmani saMsthita: |
नाना-पदार्थ=रूपेण कम् ऊर्म्य्.आदितया यथा ॥७।५१।७॥
nAnA-padArtha=rUpeNa kam Urmi.AditayA yathA ||7|51|7||
.
an-.non-/without-Adyanta.beginning.or.end-avabhAsa.xx-AtmA.self x
bodha - realize - whin AtmA.self.ni -
saMsthita.x-: x +
by/with nAnA.various-padArtha.thing/meaning-rUpa.form-eNa x
kam.whom/which -
by/with the state of Urmi.wave-AditA.&c.ness-ayA yathA.as/how x
.
*sv.7 Consciousness is beginningless and eternal, and it alone exists as all these diverse beings. Nothing is outside of this consciousness, though it appears to be outside itself.
*vlm.7. There is alone the self-shining soul, residing in his conscious self; which evolves in various shapes, as the water glides on in the shapes of billows and waves. (Here water is expressed by the monosyllabic word ka.aqua, as it is done else where by udac undan and udra-hydra as also by op-ab Persian).
बाह्यं न विद्यते किम्चिद् बोधः स्फुरति बाह्यवत् ।
bAhyam na vidyate kim.cit_bodha: sphurati bAhyavat |
उदेति बोध-हृदयाद् बीजाद् इव वर-द्रुमः ॥७।५१।८॥
udeti bodha-hRdayAt_bIjAt_iva vara-druma: ||7|51|8||
.
bAhyam na vidyate kiMcid - nothing external is known.to.be - bodha: sphurati bAhyavat - realization manifests externally + udeti - arising - bodha-hRdayAt - from the realization-Heart - bIjAt_iva - as from a seed - vara-druma: - a high tree
.
*vwv.258 – The outer world does not exist even a little. Pure Intelligence (or Consciousness) manifests as the external world. It rises from the heart of cxternal world. It rises from the heart of Consciousness as an excellent tree from a seed.
*sv.8 This appearance, too, arises within itself, like a sprout from a seed. This universe exists within consciousness even as a figure exists in a marble slab.
*vlm.8. There is nothing as an external phenomenon, it is the intellect which shows itself as the phenomenal; it rises from the mind (as perception does from the heart), like a large tree growing out of its seed.
बोधस्य अन्तर् इदं विश्वं स्थितम् एव रघूद्वह ।
bodhasya_antar_idam vizvam sthitam eva, raghUdvaha |
स्तम्भस्य अन्तर् यथा शालभञ्जिका प्रकटी.कृता ॥७।५१।९॥
stambhasya_anta:_yathA zAlabhaJjikA prakaTI.kRtA ||7|51|9||
.
of bodha.x-sya antar.within/inside- idam.this - vizva.universe/whole-m sthita-set/situate-m eva.even/only-, raghUdvaha.best of the Raghu clan- |
only as your realization is there a state of this universe
:
best of the raghu Clan,
of stambha.post/support-sya antar.within/inside- yathA.as/how- x
zAlabhaJjikA prakaTI.kRtA x
.
*vwv.259a. rAma! This Universe is existing only within Consciousness. Its conception (or cognition) arises by the abundance of place, time, activity and objects.
*vlm.9. it is in this faculty of the understanding, O thou support of Raghu's race, that this universe is situated, just as the images are carved in a stone.
*sv. This consciousness which is everywhere, within and without, spreads itself as the world-appearance on account of time and space, just like the fragrance of a flower spreads out...
सबाह्याभ्यन्तर.आत्मा एकम् अनन्तम् देश.कालतः ।
sa=bAhya.abhyantara.AtmA_ekam anantam deza-kAlata: |
बोध-आमोद-प्रसरणं जगद् एव प्रबुध्यताम् ॥७।५१।१०॥
bodha-Amoda-prasaraNam jagat_eva prabudhyatAm ||7|51|10||
.
sabAhyAbhyantara*AtmA - within-without-self x
ekam anantam - one boundless x
deza-kAlata: - thru place&time x
bodha*Amoda-prasaraNam x
jagat_eva prabudhyatAm x
.
*vlm.10. There is but one spiritual soul, which spreads both internally as well as externally, throughout the whole extent of time and space; and know this world as the effluvia of the divine intellect scattered on all sides.
*sv. This consciousness which is everywhere, within and without, spreads itself as the world-appearance on account of time and space, just like the fragrance of a flower spreads out.'This' itself is 'the other world'. Let there be an end to the mental conditioning that creates the other world. When the notion of the other world has been given up, from where do such notions arise? The self alone is real, devoid of the concepts of time, space and such other notions; the self is not a void.
अयम् एव परो लोको भाव्यतां वासना.अक्षयः ।
ayam eva para:_loka:_bhAvyatAm vAsanA-akSaya: |
शाम्यतां परलोक.स्थं काः किल आयान्ति वासनाः ॥७।५१।११॥
zAmyatAm paraloka.stham kA: kila_AyAnti vAsanA: ||7|51|11||
.
ayam eva para:_loka: - this is indeed the next world
bhAvyatAm vAsanA-akSaya: x +
zAmyatAm paraloka.stham x
kA: kila_AyAnti vAsanA: x
.
*vlm.11. Know this as the next world, by supressing your desire for a future one; rest calmly in your celestial soul even here nor let your desires range from here to there.
*sv. This consciousness which is everywhere, within and without, spreads itself as the world-appearance on account of time and space, just like the fragrance of a flower spreads out.'This' itself is 'the other world'. Let there be an end to the mental conditioning that creates the other world. When the notion of the other world has been given up, from where do such notions arise? The self alone is real, devoid of the concepts of time, space and such other notions; the self is not a void.
देश.काल-क्रियालोक-रूप-चित्त-आत्म-सत्=पदम् ।
deza.kAla-kriyAloka-rUpa-citta-Atma-sat=padam |
देश.काल-आदि-शब्दार्थ-रहितं न च शून्यकम् ॥७।५१।१२॥
deza.kAla-Adi-zabdArtha-rahitam na ca zUnyakam ||7|51|12||
.
deza-kAla-kriyAloka-rUpa-citta*Atma-sat=padam
m Place.Time-kriyAloka-form-Affective-Self- Being.So =state
Place.Time -&c*zabdArtha-without nor zUnyakam x.
*vlm.12. All space and time, all the worlds and their motioning with all our actions, being included under the province of the intellectual soul; the meanings of all these terms are never insignificant and nil.
पदे पद.विदाम् एव तस्मिन् बोध-गतिर् भवेत् ।
pade pada.vidAm eva tasmin bodha-gati:_bhavet |
द्रष्टृणां शान्त-दृश्यानाम् एव अन्येषाम् न राघव ॥७।५१।१३॥
draSTRNAm zAnta-dRzyAnAm eva_anyeSAm na, rAghava ||7|51|13||
.
pade padavidAm eva tasmin x
bodha-gati:_bhavet x +
draSTRNAm zAnta-dRzyAnAm eva anyeSAm na
, rAghava
.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
*vlm.13. O Rághava! It is they only who are wen acquainted with the meanings of words (the vedas), and those keen observers who have ceased to look upon the visible, that can comprehend the Supreme soul, and not others (who have no understanding).
ये वै तरल-गम्भीरम् अहंता-गर्तम् आश्रिताः ।
ye vai tarala-gambhIram ahaMtA-gartam AzritA: |
पश्यन्ति ते तम् आलोकं न कदाचन केचन ॥७।५१।१४॥
pazyanti te tam Alokam na kadAcana kecana ||7|51|14||
.
ye vai x
tarala-gambhIram ahaMtA-gartam x
AzritA: x +
pazyanti te tam Alokam x
na kadAcana kecana x
.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
*vlm.14. Those who are of light minds, and are buried in the depth of egoism; it is impossible for them ever to come to the sight of that light, (which is seen only by the holy).
चतुर्दश.विधा.अनन्त-भूत-जात-सु.घुंघुमा ।
caturdaza.vidhA-ananta-bhUta-jAta-su.ghuMghumA |
जगद् दृष्टिर् अयं ज्ञस्य शरीर.अवयव-उपमा ॥७।५१।१५॥
jagat_dRSTi:_ayam jJasya zarIra.avayava*upamA ||7|51|15||
.
caturdaza.vidhA-ananta-bhUta-jAta-su.ghuMghumA
fourteen.vidhA-boundless-Beings-born-su.ghuMghumA
jagat_dRSTi:_ayam jJasya
this world.view of the Knower
zarIra.avayava*upamA x
.
*vlm.15. The wise look upon the fourteen regions of this world, together with multitudes of their inhabitants, as the members of this embodied spirit.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
कारण.अभावतः सृष्टिर् न उदिता न च शाम्यति ।
kAraNa.abhAvata: sRSTi:_na_uditA na ca zAmyati |
यादृशं कारणं वा स्यात् तादृग् भवति कार्यकम् ॥७।५१।१६॥
yAdRzam kAraNam vA syAt tAdRk_bhavati kAryakam ||7|51|16||
.
kAraNa.abhAvata: - without the becoming of a cause
sRSTi: - the process of creation
na_uditA - not having arisen
na ca zAmyati - nor coming to an end
yAdRzam kAraNam vA syAt x
tAdRg_bhavati kAryakam x
.
*vlm.16. There can be no creation or dissolution without its cause; and the work must be conformable with the skill of its maker.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
यदि स्यात् कारणे कार्यं स्थितं कारणता अस्य का ।
yadi syAt kAraNe kAryam sthitam kAraNatA_asya kA |
कार्यम् एव उपलम्भात् तद् असद् द्वयम् अवेदनात् ॥७।५१।१७॥
kAryam eva_upalambhAt tat_asat_dvayam avedanAt ||7|51|17||
.
yadi syAt kAraNe kAryam sthitam - if there be cause in effect situate
kAraNatA_asya kA - what is its state of causation
kAryam eva_upalambhAt x
tat_asat_dvayam avedanAt x
.
*vlm. If the work be accompanied with its cause, and the work alone be perceptible without its accompanying cause, it must be an unreality, owing to our imperception of its constituting cause.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
सौम्यस्य अन्तर् यथा_अम्भोधेर् ऊर्म्य्.आवर्त.आदयः स्थिता: ।
saumyasya_anta:_yathA_ambhodhe:_Urmi-Avarta*Adaya: sthitA: |
ब्रह्मण्य् असम्भव-क्षोभे जगच् चित्त.आदयस् तथा ॥७।५१।१८॥
brahmaNi_asambhava-kSobhe jagat_citta.Adaya:_tathA ||7|51|18||
.
saumyasya_anta:_yathA_ambhodhe: x
Urmy-Avarta*Adaya: sthitA: x
brahmaNi_asambhava-kSobhe x
jagat x
citta.Adaya:_tathA x.
*vlm.18. And whereas the product must resemble its producer, as the whiteness of the sea water, produces the white waves and froths, so the productions of the most perfect God, must bear resemblance to his nature in their perfection. But the imperfect world and the mind not being so, they cannot be said to have proceeded from the all perfect One.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
सर्व.आत्मा एव अमलं ब्रह्म पिण्ड एक इव स्थितम् ।
sarva.AtmA_eva_amalam brahma piNDa* eka* iva sthitam |
नाना-भाण्ड.आत्म हेम एव यथा अन्तस्थित-रूपकम् ॥७।५१।१९॥
nAnA-bhANDa*Atma hema_eva yathA_antasthita-rUpakam ||7|51|19||
.
sarva.AtmA_eva - the very self of all
amalam brahma - immaculate Immensity
piNDa: eka: iva sthitam - a mass situate as Unity
nAnA-bhANDa*Atma hema_eva x
yathA - as
antasthita-rUpakam - implicit in a formation.
*vlm.19. (Therefore imperfect nature is no creation of the father of perfection). Wherefore all this is the pure spirit of God, and the whole is the great body of Brahma; in the same manner, as one clod of earth, is the cause of many a pot; and one bar of gold, becomes the cause of many a jewel.
*sv. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
##piND - #piNDa- - a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors • in FM an image of solidity: a solid mass •-• piNDagraha – concreteness • Christians may compare the Bread offered in Mass as the body of Christ +
स्वप्न-काले स्वप्न एव जाग्रद्-व्यग्र.अपरिग्रहात् ।
svapna-kAle svapna* eva jAgrat-vyagra.aparigrahAt |
जाग्रत्-काले जाग्रद् एव स्वप्नः सत्य.अवबोधतः ॥७।५१।२०॥
jAgrat-kAle jAgrat_eva svapna: satya.avabodhata: ||7|51|20||
.
svapna-kAle - in dream-time - svapna: eva - only a dream -
jAgrat-vyagra.aparigrahAt x
jAgrat-kAle - in waking-time =
jAgrat_eva svapna: x
satya.avabodhata: x.
*vlm.20. As the waking state appears as a dream in dreaming (i. e. when one dreams), on account of the oblivion of the waking state; so the waking state seems as dreaming, even in the waking state of the wise. (So the pot appears as the clod in its unformed state, and the clod appears as the pot after it is formed. So the spirit appears as the world to the ignorant, while the world appears as soul to the wise).
*sv.20 In his vision, the division between dream-state and wakeful state ceases to exist.
*VA – Grammatically, “tasya” here can be related to a) “saH
yogavibhraSTaH”, b) “karmaphalam”, c) either one depending on context?
By context it should belong to saH, but is the meaning b) possible?
.
##aGg - #vyaGg - *vyagra- -adj.- (opp. to *ekAgra), distracted, inattentive; bewildered, alarmed; eagerly occupied with or employed in (tena, tasmin, or comp.); being in motion (as a wheel); #vyagram -ind.- in an agitated manner, with great excitement; #vyagratA intense occupation, eagerness, intentness (end-comp.); perplexity, confusion; #vyagratva-m distraction; confusion, agitation; (end-comp.) intentness on; #vyagramanas -adj.- perplexed or bewildered in mind.
##grah - #parigrah - *parigraha- - a laying hold of on all sides, surrounding; wrapping round , putting on (a dress &c.), assuming (a form &c.), Ka1v.; comprehending, summing up, Mn.; receiving or anything received, a gift, MBh.&c.; possession , property (end-comp.) "being possessed of or furnished with"); household, abode, Hariv.; root, foundation, MBh.; admittance (into one's house), taking (a wife), MBh.&c.; dominion , control (end-comp.) "dependent on, subject to") R.; constraint , punishment (opp. to#anugraha), R.; (in Ved. gram.) the double mention of a word both before and after iti. •• aparigraha-: –not including; non-acceptance; deprivation , destitution , poverty ; (mfn.) , destitute of possession ; destitute of attendants or of a wife Kum.i,54.
चित्तम् आत्मतया बुद्धं मृगतृष्ण.अम्बुवत्-स्थितम् ।
cittam AtmatayA buddham mRgatRSNa.ambuvat-sthitam |
जाग्रत्-स्वप्नत्वम् आयाति विचार-विकली.कृतम् ॥७।५१।२१॥
jAgrat-svapnatvam AyAti vicAra-vikalI.kRtam ||7|51|21||
.
cittam AtmatayA buddham - Affective mind by self-ness is awakened
mRgatRSNa.ambuvat-sthitam - like mirage-water situate
jAgrat-svapnatvam AyAti - to the state of Waking-Dream coming
vicAra-vikalI.kRtam x.
#vikala
*sv. When this world-appearance is seen to be pure consciousness, it becomes similar to a dream.
*vlm.21. If it is viewed in the light of the mind or a creation of the mind, it proves to be as false as water in the mirage, (because the phantasies of the mind present only false appearances to view). It proves at last to be a waking dream by the right understanding of it.
##kal - #vikal - *vikala-, *vikalI - deprived of a part or a limb or a member, mutilated, maimed, crippled, impaired, imperfect, deficient in or destitute of (tena or comp) • confused, agitated, exhausted, unwell, depressed, sorrowful • vikalA, vikalI -f.- - a woman in whom menstruation has begun • vikalA -f.- - the 60th part of a #kalA, the second of a degree • -tA f. -tva n. - deficiency, infirmity, imperfection • -pANika - m. - one who has a mutilated or withered hand, a cripple • vikalAGga - a.[I] - having mutilated or imperfect limbs, deformed, crippled, lamed • vikalendriya adj. having impaired or defective organs of sense - y2014.017 - #avikala - mfn. unimpaired, entire MaitrUp. mbh. xI, 11943, &c. • regular, orderly ziz. xi, 10.
सम्यग्-ज्ञानेन भूतानि ज्ञस्य देहतया सह ।
samyak-jJAnena bhUtAni jJasya dehatayA saha |
पीठ-बन्धं विमुञ्चन्ति गत-काल इव अम्बुदाः ॥७।५१।२२॥
pITha-bandham vimuJcanti gata-kAla* iva_ambudA: ||7|51|22||
.
samyag-jJAnena - w Whole Wisdom
bhUtAni - the beings
jJasya - of the Knower
dehatayA saha - w the state of embodiment
pITha-bandham x
vimuJcanti - drift.away
gata-kAle iva ambudA: - gone.in.time like rainclouds
.
#pITha-bandha
#vimuJcanti
*sv. When this world-appearance is seen to be pure consciousness, it becomes similar to a dream.
*vlm.22. By right knowledge all material objects, together with the bodies of wise men, dissolve like the bodies of clouds, in their proper season.
##*saMyaJc, *samyak, *samyag -adj.- (nom. samyan, samIcI, samyak) going along with or together, combined, united (acc. with >dhA "to unite or provide with" acc.) • entire, whole, all (samyaJca sarve, "all together"); integral, holistic; correct, true, right; uniform, same; •• #samyak -ind.- in one or the same direction or way, at the same time, together (with >sthA, "to associate with"); straight (opp. to #akSNayA "obliquely"); completely, by all means (with na "by no means, not at all"); correctly, in the right way or manner, well, duly (with >kR "to make good (a promise)"); distinctly, clearly. •-• #samyagjJAna samyag-jJAna right knowledge (see #ratnatraya); holistic Wisdom, integral Knowledge; •-• Unitive Wisdom, <an-Adyanta.avabhAsa*AtmA paramAtmA iha vidyate | iti_eka: nizcaya: sphAra: samyag-jJAnam vidu: budhA:> FM.5.79.2 ++
यथा गलितुम् आरब्धो घनो गगनताम् इयत् ।
yathA galitum Arabdha:_ghana:_gaganatAm iyat |
तथा सत्य.अवबोधेन शाम्येत् स.आत्म-ग्रहम् जगत् ॥७।५१।२३॥
tathA satya.avabodhena zAmyet sa*Atma-graham jagat ||7|51|23||
.
yathA - as
galitum Arabdha: ghana: gaganatAm x
iyat x +
tathA thus
satya.avabodhena x
zAmyet_sa*Atma-graham jagat x
.
#satyAvabodha
*vlm.23. As the clouds disappear in the air, after pouring their waters in the rains; so doth the world disappear from the sight of men, who have come to the light of truth and knowledge of the soul.
**i - *iyat - (only) so much, so big; so heavy; so far; &c. - #iyattA the state of being "this much"; of such extent, quantity, fixed measure or quantity, so much •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn_anta: samyag-vyavahRti:_bahi: || FM.6.59.14 ++
शरद्.अभ्रवद् आलूना मृगतृष्ण.अम्बुवत् तथा ।
zarat-abhravat_AlUnA* mRgatRSNa.ambuvat tathA |
पुनः संस्पृश्यमाना एव बोधाद् गलति दृश्यता ॥७।५१।२४॥
puna: saMspRzyamAnA* eva bodhAt_galati dRzyatA ||7|51|24||
.
zarad-abhravat - like an autumn cloud
AlUnA: x
mRga.tRSNA-ambuvat - like the water of a mirage
tathA - thus
puna: - again
saMspRzyamAnA: eva x
bodhAt_galati dRzyatA - thru realization the state of Percept is expressed
.
#AlUna
#saMspRzyamAna
#dRzyatA
*sv. When this world-appearance is seen to be pure consciousness, it becomes similar to a dream.
*vlm.24. Like the empty clouds of autumn and the water of the mirage, the phenomenal world loses its appearance, no sooner it is viewed by the light of right reason.
यथा दीप्त.अनले लीनं सुवर्णं घृतम् इन्धनम् ।
yathA dIpta.anale lInam suvarNam ghRtam indhanam |
एकतां याति विज्ञाने तथा भुवन-चित्त-दृक् ॥७।५१।२५॥
ekatAm yAti vijJAne tathA bhuvana-citta-dRk ||7|51|25||
.
covered in blazing fire
gold, ghee, kindling-wood
come to oneness
thus too
in the understanding
does the affected seer of the world
.
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom.
*vlm.25. As solid gold is melted down to fluidity by hot fire, so the phenomenals all melt away to an aerial nothing, when they are observed by the keen eye of philosophy.
* yathA as dIpta.anale lInam covered in blazing fire suvarNam ghRtam indhanam gold, ghee, kindling, ekatAm yAti comes to oneness vijJAne in the understanding tathA thus is bhuvana-citta-dRk the affected seer of the world
बोधेन तनुताम् एति पिण्ड-बन्धो जगत्त्रये ।
bodhena tanutAm eti piNDa-bandha:_jagat.traye |
पिशाच-बुद्धिः सदने बोधितस्य यथा शिशोः ॥७।५१।२६॥
pizAca-buddhi: sadane bodhitasya yathA zizo: ||7|51|26||
.
bodhena - with bodha.Realization
tanutAm eti - to thinness goes
the piNDa.bond
jagat.traye - in the Triple World
the pishAcha.Cannibal Intellect
sadane - at.home
bodhitasya yathA zizo: - as of an awakened child
.
*vlm.26. All solid substances in the three worlds, become rarefied air when they are put to the test of a rational analysis; just as the stalwart spectre of a demon, vanishes from the sight of the awakened child into nothing.
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
बोधस्य अनन्त.रूपस्य स्वयम् एव आत्मना आत्मनि ।
bodhasya_ananta.rUpasya svayam eva_AtmanA_Atmani |
जगच्.चित्त.आदिता भाता पिण्ड.बन्धः किल अत्र कः ॥७।५१।२७॥
jagat.citta.AditA bhAtA piNDa.bandha: kila_atra ka: ||7|51|27||
.
bodhasya_ananta.rUpasya - of the unbounded form of Realization
svayam eva_AtmanA_Atmani - oneself alone by self in Self
jagac*citta*AditA - the state of the world as Affective mind
bhAtA x
piNDa.bandha: kila_atra ka: - so what piNDa.bond is here
?
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
*vlm.27. Conceptions of endless images, rise and fall of themselves in the mind; so the image of the world being but a concept of the mind, there is no reality in it, nor is there anything which has any density or massiveness in it; (a mass being but the conception of an aggregate of minute particles and no more).
बोध.अबोधनम् एव इदं जगच्-चित्तम् इव उदितम् ।
bodha.abodhanam eva_idam jagat*cittam iva_uditam |
तद् एव अस्तं गतं बोधात् पिण्ड-बन्धस्य का अस्तिता ॥७।५१।२८॥
tat_eva_astam gatam bodhAt piNDa-bandhasya kA_astitA ||7|51|28||
.
bodha.abodhanam eva_idam x
jagac*cittam iva uditam x
tadeva_astam gatam bodhAt x
piNDa-bandhasya kA astitA x.
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
*vlm.28. The knowledge and ignorance of the world, consist only in its conception and nescience in the mind; when the knowledge of its existence disappears from the understanding, where is there the idea of its massiveness any more in the mind. (So as in the insensibility of our sound sleep and swooning, we have no consciousness of it).
जहाति पिण्ड-काठिन्यं जाग्रत्-स्वप्न.अवबोधतः ।
jahAti piNDa-kAThinyam jAgrat-svapna.avabodhata: |
परां पेलवताम् एति हेम द्रुतम् इव अग्निना ॥७।५१।२९॥
parAm pelavatAm eti hema drutam iva_agninA ||7|51|29||
.
jahAti piNDa-kAThinyam x
jAgrat-svapna.avabodhata: - x Waking-Dream-avabodha.tas +
parAm pelavatAm eti x
hema drutam iva_agninA - like gold melted by fire
.
*vlm.29. The world loses its bulk and solidity, in our knowledge of the state of our waking dream; when its ponderousness turns to rarity, as the gold melts to liquidity when it is put upon fire.
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
##*kAThinyam - hardness, rigidity, stiffness, sternness, severity (N. of a disease) • firmness of character, difficulty, obscurity (of style) +
##pel - #pelava- - Delicate, tender • lean, slender • (opp. #bahala) •-• (end-comp. "delicate like "or "too delicate for") •• #pelavadhI - slender of thought, <varAkA: pelava-dhiya: babhUvuH me pitAmahA: | ye sAmrAjyam idam tyaktvA remire bhava-bhUmiSu> FM.5.34.66 •• tender of years, <kvacit kiM bahu-varSANi kasyacit kimu pelava: | kasyacit kiM mahAdIrgha: kasyacit kiM kSaNa: sthita:> FM.3.60.14. • #paripelava - very fine or small, very delicate.
यथास्थितम् बोध एव घनताम् इव गच्छति ।
yathAsthitam bodha* eva ghanatAm iva gacchati |
विना एव देश.कालाभ्यां तौ विनिर्माय हेमवत् ॥७।५१।३०॥
vinA_eva deza.kAlAbhyAm tau vi.nirmAya hemavat ||7|51|30||
.
yathAsthitam x
bodha_eva x
ghanatAm iva gacchati - as.if coming to thickness +
vinA_eva x
deza.kAlAbhyAm - @ place.times
tau vi.nirmAya hemavat x
.
*vlm.30. The understanding as it is, (i.e. being left uncultivated), becomes dull and dense by degrees; as the liquid gold when left to itself, is solidified in a short time.
*sv. Just as all that is thrown into the fire becomes one (ash), all the states and the world-appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
जाग्रत्य् एवं विचारेण स्वप्न.आभे पेलवे स्थिते ।
jAgrati_evam vicAreNa svapna.Abhe pelave sthite |
क्षीयमाणे शरत्-काल इव एति तनुतां रसः ॥७।५१।३१॥
kSIyamANe zarat-kAla* iva_eti tanutAm rasa: ||7|51|31||
.
jAgrati_evam x
vicAreNa x
svapna*Abhe pelave sthite x +
kSIyamANe x
zarat-kAla iva eti tanutAm rasa: x
.
*vlm.31. Thus one who in his waking state considers himself to be dreaming, and sees the world in its ratified state; comes to extenuate himself with all his desires and appetites, as a ponderous cloud is sublimated in autumn.
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
परां पेलवतां याता दृश्य-लक्ष्म्यः स्थिता अपि ।
parAm pelavatAm yAtA dRzya-lakSmya: sthitA* api |
स्वप्ना इव परिज्ञाता न स्वदन्ते विवेकिनः ॥७।५१।३२॥
svapnA* iva parijJAtA na svadante vivekina: ||7|51|32||
.
parAm pelavatAm yAtA x
dRzya-lakSmya: sthitA api x +
svapnA iva parijJAtA x
na svadante vivekina: - don't pleasure the Discerner
.
*vlm.32. The wise man seeing all the visible beauties of nature which are set before his face, as extremely rare and of the appearance of dreams, takes no notice of nor relish in them.
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
क्व किल स्व.आत्म-विश्रान्तिः क्व एतद् विषय-वेदनम् ।
kva kila sva.Atma-vizrAnti: kva_etat_viSaya-vedanam |
सुषुप्त-जाग्रतोर् ऐक्यं भ्रान्त.अभ्रान्त=आत्मनोर् भवेत् ॥७।५१।३३॥
suSupta-jAgrato:_aikyam bhrAnta.abhrAnta=Atmano:_bhavet ||7|51|33||
.
kva kila sva.Atma-vizrAnti: x
kva_etat_viSaya-vedanam x +
suSupta-jAgrato:_aikyam - the unity of sleep & waking
bhrAnta.abhrAnta=Atmano:_bhavet x
.
*vlm.33. Where is this rest of the soul, and where this turmoil of the spirit for wealth; their abiding in the one and same man, is as the meeting of sleep and wakefulness together, and the union of error and truth in the same person, and at the same time; (which is impossible).
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
चित्त-मात्रे भ्रान्ति-मात्रे स्वप्न-मात्र-आत्मनि स्थिते ।
citta-mAtre bhrAnti-mAtre svapna-mAtra-Atmani sthite |
जगति इह पदार्थेभ्यः सत्य-बुद्धिर् निवर्तते ॥७।५१।३४॥
jagati_iha padArthebhya: satya-buddhi:_nivartate ||7|51|34||
.
citta-mAtre - i Affective mode
bhrAnti-mAtre - i delusive mode
situate
i Dream-mode-self set
in the present world
padArthebhya: x
satya-buddhi: x
nivartate x.
#nivartate
*vlm.34. He who remains asleep to (or insensible of) the erroneous imaginations of his mind, acts freed from his false persuasion of the reality of the world.
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
कस्य स्वदन्ते ऽसत्यानि कथम् एव महामते ।
kasya svadante_a-satyAni katham eva mahAmate |
मृगतृष्णा-जलानि इव दृश्यान्य् अपि पुरःस्थितैः ॥७।५१।३५॥
mRgatRSNA-jalAni_iva dRzyAni_api pura:sthitai: ||7|51|35||
.
what pleases them in things not.So, and how, clever boy
?
like the net of mirage
such things appear.to.be in front of you
.
kasya svadante_a-satyAni - xx
katham eva mahAmate - xx
mRgatRSNA-jalAni_iva dRzyAni_api pura:sthitai: - xx
.
*vlm. Who is it, O high minded rAma, that takes a pleasure in an unreality...?
सत्य.बुद्धौ विलीनायां जगत् पश्यति शान्त-धीः ।
satya.buddhau vilInAyAm jagat pazyati zAnta-dhI: |
जाल-द्वीप-अम्शु-जाल-आभम् अपिण्ड.आत्म=अम्बर.आत्मकम् ॥७।५१।३६॥
jAla-dvIpa.aMzu-jAla*Abham a.piNDa*Atma=ambara*Atmakam ||7|51|36||
.
satyabuddhau vilInAyAm x
jagat pazyati zAnta-dhI: x
jAla-dvIpa.aMzu-jAla*Abham x
a.piNDa*Atma=ambara*Atmakam x.
*vlm.36. The saintly sage, who rests in his knowledge of truth; looks upon the world an infinite vacuum, beset with luminaries, which shines forth like the light of a lamp set behind the windows.
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
जाग्रतो वस्तुतः शून्यात् परिज्ञातान् निवर्तते ।
jAgrata:_vastuta: zUnyAt parijJAtAn_nivartate |
चित्त-भ्रम.आत्मनो भ्रान्ति-रूप.आस्वादन-भावना ॥७।५१।३७॥
citta-bhrama*Atmana:_bhrAnti-rUpa*AsvAdana-bhAvanA ||7|51|37||
.
jAgrata: - of the waking
vastuta: x
zUnyAt x
parijJAtAn_nivartate x
citta-bhrama*Atmana: - of the Affection-browsing*self
bhrAnti-rUpa*AsvAdana-bhAvanA -
bhrAnti-form*AsvAdana-Feeling.
*vlm.37. The waking man who knows everything as void and blank, and as the vagary of his vagrant mind ceases to long for the enjoyment of it. (For nobody craves for anything, which he knows to be nothing).
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
यद् अवस्त्व् इति विज्ञातं तत्र उपदेयता कुतः ।
yat_a.vastu_iti vijJAtam tatra upadeyatA kuta: |
केन स्वप्नं परिज्ञाय स्वप्न-हेम अभिगम्यते ॥७।५१।३८॥
kena svapnam parijJAya svapna-hema_abhigamyate ||7|51|38||
.
yat_a.vastu - what is insubstantial
iti vijJAtam tatra x
upadeyatA kuta: x
kena svapnam parijJAya x
svapna-hema_abhigamyate x.
*vlm.38. There is nothing desirable in that, which is known to be nothing at all; for who runs after the gold, which he has seen in his dream at night?
स्वप्नाद् इव परिज्ञानाद् रसो दृश्यान् निवर्तते ।
svapnAt_iva parijJAnAt_rasa:_dRzyAn_nivartate |
द्रष्टृ-दृश्य-दशा-दोष-ग्रन्थि-च्छेदः प्रवर्तते ॥७।५१।३९॥
draSTR-dRzya-dazA-doSa-granthi-ccheda: pravartate ||7|51|39||
.
svapnAt_iva parijJAnAt x
rasa: dRzyAn_nivartate x +
draSTR-dRzya-dazA-doSa-granthi-ccheda:
x Seer.Seen-state-evil-knot-cut
pravartate x
.
*vlm.39. Every body desists from desiring that, which he knows to be seen in his dream only; and he is released from the bondage, which binds the beholder to the object of this sight. (Lit. the knot of the viewer and view is broken).
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
नीरसः शान्त-मननो निर्वाण.अहम्.कृतिः कृती ।
nIrasa: zAnta-manana:_nirvANa.aham.kRti: kRtI |
वीतरागो निरायासः शान्तस् तिष्ठति बुद्ध-धीः ॥७।५१।४०॥
vItarAga:_nirAyAsa: zAnta:_tiSThati buddha-dhI: ||7|51|40||
.
nIrasa: zAnta-manana:_x
nirvANa.aham.kRti: kRtI x +
vItarAga:_nirAyAsa: x
zAnta:_tiSThati buddha-dhI: x
.
*vlm.40. He is the most accomplished man, who is not addicted to pleasure, and is of a composed mind and without pride; and he is a man of understanding, who is dispassionate and remains quiet without any care or toil. (Perfect composure is the character of the Stoic and Platonic philosophers).
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
रसे नीरसतां याते वासना प्रविलीयते ।
rase nIrasatAm yAte vAsanA pravilIyate |
शिखायां प्रविलीनायां प्रदीपस्य अम्शवो यथा ॥७।५१।४१॥
zikhAyAm pravilInAyAm pradIpasya_aMzava:_yathA ||7|51|41||
.
rase nIrasatAm yAte
when taste has come to a state of tastelessness
the vAsanA.Imprint disappears +
zikhAyAm pravilInAyAm x
pradIpasya aMzava:_yathA
as the beams from a lantern
.
*vlm. Distaste to pleasure, produces the want of desire; just as the flame of fire being gone, there is an end of its light. (The fire gives heat but the flame produces the light).
*sv. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
बोधाद् दीप-अम्शु-जाल.आभम् अघनं व्योम दृश्यते ।
bodhAt_dIpa.aMzu-jAla*Abham a.ghanam vyoma dRzyate |
भ्रान्ति-रूपं जगत्.कृत्स्नं गन्धर्व-नगरं यथा ॥७।५१।४२॥
bhrAnti-rUpam jagat.kRtsnam gandharva-nagaram yathA ||7|51|42||
.
bodhAt x
dIpa.aMzu-jAla*Abham - as a lamp's projected beams
a-ghanam - unclouded as the spacious sky is see/known
vyoma dRzyate x +
bhrAnti-rUpam x
jagat.kRtsnam x
as to gandharva.City
.
*vlm.42. The light of knowledge, shows sky as a cloudless and lighted sphere; but the darkness of error, gives the world an appearance of the hazy fairy land.
नेव आत्मानं न च आकाशं न शून्यं न च वेदनम् ।
na_eva_AtmAnam na ca_AkAzam na zUnyam na ca vedanam |
अत्यन्त-परिणामेन पश्यन् पश्यति तत् पदम् ॥७।५१।४३॥
atyanta-pariNAmena pazyan pazyati tat padam ||7|51|43||
.
neither Self nor Space
neither void nor known
with boundless transformation
seeing
he sees That state
.
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is.
*vlm.43. The wise man neither sees himself, nor the heavens nor anything besides; but his ultimate view is at last fixed upon the glory of god]; (which shines all about him).
* na_eva_AtmAnam na ca_AkAzam neither Self nor Space na zUnyam na ca vedanam neither void nor known + atyanta-pariNAmena with boundless transformation pazyan see/knowing pazyati tat padam he sees That state
यत्र न_आत्मा न शून्यं च न जगत् कलना न च ।
yatra na AtmA na zUnyam ca na jagat kalanA na ca |
न चित्त.दृश्य-उदय=धीः सर्वं च अस्ति यथास्थितम् ॥७।५१।४४॥
na citta.dRzya-udaya=dhI: sarvam ca_asti yathAsthitam ||7|51|44||
.
where there is not self nor void
there is no world nor kalanA.Imagining
:
no affected percept is arisen in thought
and everything is as.it.is
.
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is.
*vlm.44. The holy seer (being seated in the seventh stage of his yoga), sees neither himself nor the sky nor the imaginary worlds about him; he does not see the phantasms of his fancy, but sits quite insensible of all.
* yatra na_AtmA na zUnyam ca x where there is not self nor void na jagat kalanA na ca | there is no world nor kalanA.Imagining na citta.dRzya*udaya=dhI: no affected percept is arisen in thought sarvam ca_asti yathAsthitam and all is as-it-is
भूम्य्-आदिता अज्ञ-सम्बुद्धा ज्ञानाद् अस्तम् उपागता ।
bhUmi*AditA_ajJa-sambuddhA jJAnAt_astam upAgatA |
ज्ञस्य शून्या एव सम्पन्ना संस्थिता अपि न विद्यते ॥७।५१।४५॥
jJasya zUnyA_eva sampannA saMsthitA_api na vidyate ||7|51|45||
.
bhUmi.AditA x
ajJa-saMbuddhA x
jJAnAt astam upAgatA - thru Wisdom come to setting +
jJasya - for the wise
zUnyA eva saMpannA - even the void is produced
saMsthitA api na vidyate - tho it is not known.to.be existent
.
*vlm.45. The earth and other existences, which are dwelt and gazed upon by the ignorant, are lost in the sight of the sage, who sees the whole as a void, and is insensible of himself. (The earth recedes, and heaven opens to his sight. Pope).
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self-realisation has crossed this saMsAra and has reached the end of all karma.
भवत्य् एक-समाधान-सौम्य-आत्मा व्योम-निर्मलः ।
bhavati_eka-samAdhAna-saumya*AtmA vyoma-nirmala: |
तिष्ठत्य् अपगत.असङ्गः स्थित एव अप्य् असत्समः ॥७।५१।४६॥
tiSThati_apagata.asaGga: sthita* eva_api_asat-sama: ||7|51|46||
.
becoming a gentle self contemplating Unity
immaculate sky
remains
remote & unattached
tho existing as.if unreal
.
* bhavati it becomes eka-samAdhAna-saumya*AtmA a gentle self contemplating Unity vyoma-nirmala: immaculate sky + tiSThati remains apagata.a.sagGa: remote & unattached sthita_eva api asat-sama: tho situate as.if unreal.
*vlm.46. Then there comes on a calm composure and grace in the soul, resembling the brightness of the clear firmament; and the yogi sits detached from all, as a nullity in himself.
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self-realisation has crossed this saMsAra and has reached the end of all karma.
##dhA - #AdhA - #samAdhA - *samAdhAnam – putting things together • "I gather" CE20.BrEngl as in "I gather you are reading this" • it is *na – something that is gathered / or sama.A>dhA brought.together, as sam.AdhA com.posing •• giving attention (*samAdhAna>kR, "to attend") •• profound absorption or samAdhAna.Contemplation •• justification of a statement, proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the germ or leading incident (which gives rise to the whole plot).
##gam - #apagam - *apagata- - gone , departed , remote , gone off •-• -Comp. *apagata-vyAdhi - mfn. one who has recovered from infection +
अस्तंगत.मना मौनी निरोध-पदवीं गतः ।
astaMgata-manA maunI nirodha-padavIm gata: |
तीर्णः संसार-जलधेः कर्मणाम् अन्तम् आगतः ॥७।५१।४७॥
tIrNa: saMsAra-jaladhe: karmaNAm antam Agata: ||7|51|47||
.
astaMgata-manA maunI
the Mind.set is quiet
nirodha-padavIm gata:
having come to an obstructed condition
tIrNa: saMsAra-jaladhe:
and crossed the waters of saMsAra
karmaNAm antam Agata:
has come to the end of karmas
.
*vlm.47. Unmindful of all, the yogi sits silent in his state of self-seclusion and exclusion from all; he is set beyond the ocean of the world, and the bounds of all its duties and action. (The yogi gets exempt from all social and religious obligation).
तनु-भुवन-गगन-गिरि-गण=
tanu-bhuvana-gagana-giri-gaNa=
करण-परं परमम् अज्ञानम् ।
karaNa-param paramam a-jJAnam |
विगलति गलिते तस्मिन्
vigalati galite tasmin
सकलम् इदं विद्यमानम् अपि ॥७।५१।४८॥
sakalam idam vidyamAnam api ||7|51|48||
.
tanu.x-bhuvana.earth-gagana.x-giri.mountain-gaNa.x-kAraNa.cause-.x-para.other-.x-m
parama.absolute-m a-.non-.jJAna.Wisdom/Knowledge-m x +
vigalat.x-i - xx
galita.x-e - xx
tasmin.then/there-
sakalam.entirely/wholly- idam.this - vidyamAna.x-m api.even/tho -
.
*vlm.48. That great ignorance (or delusion), which is the cause of the mind's apprehension of the earth and sky, and the hills and seas and their contents, is utterly dissolved by true knowledge, though these things appear to exist before the ignorant eye.
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self-realisation has crossed this saMsAra and has reached the end of all karma.
संशान्त.अन्तःकरणो
saMzAnta.anta:karaNa:_
गलित-विकल्पः स्वरूप-सारमयः ।
galita-vikalpa: svarUpa-sAramaya: |
परम-शम-मृत-तृप्तस्
parama-zama-mRta-tRpta:_
तिष्ठति विद्वान् निरावरणः ॥७।५१।४९॥
tiSThati vidvAn_nir.AvaraNa: ||7|51|49||
.
saMzAnta.x-antar.within/inside.kAraNa.cause-: x
galita.x-vikalpa.x-:
expressed ideas
svarUpa.nature/own.form-sAramaya.x-:
as a mode of natural essence +
parama.absolute-zama.x-mRta.x-tRpta.x-s x
tiSThati.resting/remaining-
vidvAn.x-
nirAvaraNa.unveiled/evident-:
.
form Âryaa
*vlm.49. The sapient sage stands unveiled before his light of naked truth, with his tranquil mind freed from all sceptical doubts; and being nourished with the ambrosia of truth, he is as firm and fixed in himself, as the pithy and sturdy oak.
*sv. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self-realisation has crossed this saMsAra and has reached the end of all karma.
oॐm
DAILY READINGS mn 1 April, 2019
fm5040 2.ap01 Prahraada's Awakening .z25
fm7051 3.ap01-02 Creation & Causality .z49
fm3004 1.ap01-03 About this Book of utpatti Origin .z80
Oॐm
+++
Jiva Das
FM.Canto.7.51
fm7051 3.ap01-02 Creation & Causality .z49
oॐm
CREATION & CAUSALITY
RÂMA said.
कथं केवल.जाग्रत्त्वम् अकारणम् अनर्थकम् ।
katham kevala.jAgrattvam a.kAraNam an.arthakam |
पराद् विकसति ब्रह्मन् गगनाद् इव पादपः ॥७।५१।१॥
parAt_vikasati, brahman, gaganAt_iva pAdapa: ||7|51|1||
.
katham kevala.jAgrattvam . how does this whole.waking condition
akAraNam anarthakam . causelessly, meaninglessly
parAt vikasati brahman . from above blossom, brAhmaNa,
gaganAt_iva pAdapa: . like a tree rooted in the sky
?
*Venk.1 rAma asked: Lord, how does the pure wakeful state arise and how do beings exist in such a state without any cause or motivation whatsoever?
*VLMitra.1 Râma said:.Tell me sir, what is the cause of mere waking for nothing, and how does a living being proceed from the formless Brahma, which is tantamount to the growth of a tree in empty air.
VASISHTHA said
अकारणं महाबुद्धे न कार्यम् अपलभ्यते ।
a.kAraNam mahA.buddhe na kAryam apalabhyate |
तज् जाग्रतः केवलस्य न कश्चिद् इह सम्भवः ॥७।५१।२॥
tat_jAgrata: kevalasya na kazcit_iha sambhava: ||7|51|2||
.
without a cause, clever man, no effect is produced
:
what is merely a waking condition
is not anyhow therefore born
.
a.kAraNam mahA.buddhe na kAryam apa.labhyate .
tat_jAgrata: kevalasya na kazcit_iha sambhava: .
.
*VLMitra. ... therefore it is altogether impossible for any body to exist here, that is merely awake for nothing.
*Venk. ... the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all.
तस्य अतः सम्भवाद् अन्ये जीव.भेदाः सजीवकाः ।
tasya_ata: sambhavAt_anye jIva.bhedA: sajIvakA: |
सर्वे न सम्भवन्त्य् एव कारण.अभाव.विक्षताः ॥७।५१।३॥
sarve na sambhavanti_eva kAraNa.abhAva.vikSatA: ||7|51|3||
.
tasya.of.that/hits. atas.hence/from.this. sambhava.x.At anye.in/other/s.
jIvan.living.bheda.x.A: sa..with.jIvaka.x.A:
sarve.in/all/s. na.not. sambhavan.x.ti eva.even/only.
kAraNa.cause.a..non.bhAva.x.vikSata.hurt/wounded.s.A: .
*VLMitra.3. Like this, it is equally impossible also for all other kinds of living beings, to exist without a cause.
*Venk. vasiSTha replied: O Râma, without a cause no effect is produced. Therefore, the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all. Nothing is created and nothing perishes: all these descriptions are incidental to instruction.
नेह प्रजायते किम्चिन् नेह किम्चन नश्यति ।
na_iha prajAyate kim.cin_na_iha kim.cana nazyati |
उपदेश्य उपदेश.अर्थं शब्दार्थ.कलना.उदयः ॥७।५१।४॥
upadezya upadeza.artham zabdArtha.kalanA.udaya: ||7|51|4||
.
na_iha prajAyate kim.cin . not here is.produced anything . na_iha kim.cana nazyati . not here anyhow is.destroyed . upadezya*upadeza.artham . for the sake of teaching what is to be taught . zabdArtha.kalanA*udaya: . there arise distinctions of meaning
.
*Venk. vasiSTha replied: O Râma, without a cause no effect is produced. Therefore, the pure wakeful state does not happen nor does all the rest of this apparent creation come into being at all. Nothing is created and nothing perishes: all these descriptions are incidental to instruction.
*VLMitra.4. There is nothing that is produced here, nor anything which is destroyed also; it is only for the instruction and comprehension of pupils, that such words are coined and made use of.
Râma said.
कः करोति शरीराणि मनो.बुद्ध्य्.आदि=चेतनैः ।
ka: karoti zarIrANi mana:*buddhy*Adi=cetanai: |
को मोहयति भूतानि स्नेह.राग.आदि.बन्धनैः ॥७।५१।५॥
ko mohayati bhUtAni sneha.rAga.Adi.bandhanai: ||7|51|5||
.
ka: karoti zarIrANi . who makes the bodies =
mano.buddhy.Adi=cetanai: . by affectation of Mind and Intellect? =
ka: mohayati bhUtAni . who deludes the beings =
sneha.rAga*Adi.bandhanai: . by bonds of love and passion?
.
*Venk.5 rAma asked again: Who is it that creates the bodies, the mind, etc., and who deludes all these beings with bondage known as friendship, likes, etc.?
*VLMitra.5. Râma asked:.Who then is it that forms these bodies, together with their minds, understandings and senses; and who is it that deludes all beings into the snares of passions and affections, and into the net of ignorance.
*jd. . ka: karoti zarIrANi . who makes the bodies = mano.buddhy.Adi=cetanai: . by affectation of Mind and Intellect? = ka: mohayati bhUtAni . who deludes the beings = sneha.rAga*Adi.bandhanai: . by bonds of love and passion?
न कश्चिद् एव कुरुते शरीराणि कदाचन ।
na ka:cit_eva kurute zarIrANi kadA.cana |
न मोहयति भूतानि कश्चिद् एव कदाचन ॥७।५१।६॥
na mohayati bhUtAni ka:cit_eva kadA.cana ||7|51|6||
.
nobody whatever makes the bodies
nor deludes the beings anywhen
anyhow
! na ka:cit_eva . not anyone at.all . kurute.makes/does . zarIra.body.s.ANi kadAcana.anywhen . na.not. mohayat.deluding.i bhUtAni . kazcit.anyone/whoever eva.even/only. kadAcana.whenever/anywhen
.
*VLMitra. There is no body that forms these bodies at any time, nor is there any one who deludes the living beings in a manner at all.
अनाद्यन्त.अवभास.आत्मा बोध आत्मनि संस्थितः ।
an.Adyanta.avabhAsa.AtmA bodha* Atmani saMsthita: |
नाना.पदार्थ=रूपेण कम् ऊर्म्य्.आदितया यथा ॥७।५१।७॥
nAnA.padArtha=rUpeNa kam Urmi.AditayA yathA ||7|51|7||
.
an..non./without.Adyanta.beginning.or.end.avabhAsa.xx.AtmA.self
bodha . realize . whin AtmA.self.ni .
saMsthita.x.: +
by/with nAnA.various.padArtha.thing/meaning.rUpa.form.eNa
kam.whom/which .
by/with the state of Urmi.wave.AditA.&c.ness.ayA yathA.as/how
.
*Venk.7 Consciousness is beginningless and eternal, and it alone exists as all these diverse beings. Nothing is outside of this consciousness, though it appears to be outside itself.
*VLMitra.7. There is alone the self.shining soul, residing in his conscious self; which evolves in various shapes, as the water glides on in the shapes of billows and waves. (Here water is expressed by the monosyllabic word ka.aqua, as it is done else where by udac undan and udra.hydra as also by op.ab Persian).
बाह्यं न विद्यते किम्चिद् बोधः स्फुरति बाह्यवत् ।
bAhyam na vidyate kim.cit bodha: sphurati bAhyavat |
उदेति बोध.हृदयाद् बीजाद् इव वर.द्रुमः ॥७।५१।८॥
udeti bodha.hRdayAt bIjAt_iva vara.druma: ||7|51|8||
.
bAhyam na vidyate kiMcid . nothing external is known.to.be . bodha: sphurati bAhyavat . realization manifests externally + udeti . arising . bodha.hRdayAt . from the realization.Heart . bIjAt_iva . as from a seed . vara.druma: . a high tree
.
*vwv.258 . The outer world does not exist even a little. Pure Intelligence (or Consciousness) manifests as the external world. It rises from the heart of cxternal world. It rises from the heart of Consciousness as an excellent tree from a seed.
*Venk.8 This appearance, too, arises within itself, like a sprout from a seed. This universe exists within consciousness even as a figure exists in a marble slab.
*VLMitra.8. There is nothing as an external phenomenon, it is the intellect which shows itself as the phenomenal; it rises from the mind (as perception does from the heart), like a large tree growing out of its seed.
बोधस्य अन्तर् इदं विश्वं स्थितम् एव रघूद्वह ।
bodhasya_antar_idam vizvam sthitam eva, raghUdvaha |
स्तम्भस्य अन्तर् यथा शालभञ्जिका प्रकटी.कृता ॥७।५१।९॥
stambhasya_anta:_yathA zAlabhaJjikA prakaTI.kRtA ||7|51|9||
.
of bodha.x.sya antar.within/inside. idam.this . vizva.universe/whole.m sthita.set/situate.m eva.even/only., raghUdvaha.best of the Raghu clan. |
only as your realization is there a state of this universe
:
best of the raghu Clan,
of stambha.post/support.sya antar.within/inside. yathA.as/how.
zAlabhaJjikA prakaTI.kRtA
.
*vwv.259a. rAma! This Universe is existing only within Consciousness. Its conception (or cognition) arises by the abundance of place, time, activity and objects.
*VLMitra.9. it is in this faculty of the understanding, O thou support of Raghu's race, that this universe is situated, just as the images are carved in a stone.
*Venk. This consciousness which is everywhere, within and without, spreads itself as the world.appearance on account of time and space, just like the fragrance of a flower spreads out...
सबाह्याभ्यन्तर.आत्मा एकम् अनन्तम् देश.कालतः ।
sa=bAhya.abhyantara.AtmA_ekam anantam deza.kAlata: |
बोध.आमोद.प्रसरणं जगद् एव प्रबुध्यताम् ॥७।५१।१०॥
bodha.Amoda.prasaraNam jagat_eva prabudhyatAm ||7|51|10||
.
sabAhyAbhyantara*AtmA . within.without.self
ekam anantam . one boundless
deza.kAlata: . thru place&time
bodha*Amoda.prasaraNam
jagat_eva prabudhyatAm
.
*VLMitra.10. There is but one spiritual soul, which spreads both internally as well as externally, throughout the whole extent of time and space; and know this world as the effluvia of the divine intellect scattered on all sides.
*Venk. This consciousness which is everywhere, within and without, spreads itself as the world.appearance on account of time and space, just like the fragrance of a flower spreads out.'This' itself is 'the other world'. Let there be an end to the mental conditioning that creates the other world. When the notion of the other world has been given up, from where do such notions arise? The self alone is real, devoid of the concepts of time, space and such other notions; the self is not a void.
अयम् एव परो लोको भाव्यतां वासना.अक्षयः ।
ayam eva para:_loka:_bhAvyatAm vAsanA.akSaya: |
शाम्यतां परलोक.स्थं काः किल आयान्ति वासनाः ॥७।५१।११॥
zAmyatAm paraloka.stham kA: kila_AyAnti vAsanA: ||7|51|11||
.
ayam eva para:_loka: . this is indeed the next world
bhAvyatAm vAsanA.akSaya: +
zAmyatAm paraloka.stham
kA: kila_AyAnti vAsanA:
.
*VLMitra.11. Know this as the next world, by supressing your desire for a future one; rest calmly in your celestial soul even here nor let your desires range from here to there.
*Venk. This consciousness which is everywhere, within and without, spreads itself as the world.appearance on account of time and space, just like the fragrance of a flower spreads out.'This' itself is 'the other world'. Let there be an end to the mental conditioning that creates the other world. When the notion of the other world has been given up, from where do such notions arise? The self alone is real, devoid of the concepts of time, space and such other notions; the self is not a void.
देश.काल.क्रियालोक.रूप.चित्त.आत्म.सत्=पदम् ।
deza.kAla.kriyAloka.rUpa.citta.Atma.sat=padam |
देश.काल.आदि.शब्दार्थ.रहितं न च शून्यकम् ॥७।५१।१२॥
deza.kAla.Adi.zabdArtha.rahitam na ca zUnyakam ||7|51|12||
.
deza.kAla.kriyAloka.rUpa.citta*Atma.sat=padam
m Place.Time.kriyAloka.form.Affective.Self. Being.So =state
Place.Time .&c*zabdArtha.without nor zUnyakam .
*VLMitra.12. All space and time, all the worlds and their motioning with all our actions, being included under the province of the intellectual soul; the meanings of all these terms are never insignificant and nil.
पदे पद.विदाम् एव तस्मिन् बोध.गतिर् भवेत् ।
pade pada.vidAm eva tasmin bodha.gati:_bhavet |
द्रष्टृणां शान्त.दृश्यानाम् एव अन्येषाम् न राघव ॥७।५१।१३॥
draSTRNAm zAnta.dRzyAnAm eva_anyeSAm na, rAghava ||7|51|13||
.
pade padavidAm eva tasmin
bodha.gati:_bhavet +
draSTRNAm zAnta.dRzyAnAm eva anyeSAm na
, rAghava
.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
*VLMitra.13. O Râghava! It is they only who are wen acquainted with the meanings of words (the vedas), and those keen observers who have ceased to look upon the visible, that can comprehend the Supreme soul, and not others (who have no understanding).
ये वै तरल.गम्भीरम् अहंता.गर्तम् आश्रिताः ।
ye vai tarala.gambhIram ahaMtA.gartam AzritA: |
पश्यन्ति ते तम् आलोकं न कदाचन केचन ॥७।५१।१४॥
pazyanti te tam Alokam na kadAcana kecana ||7|51|14||
.
ye vai
tarala.gambhIram ahaMtA.gartam
AzritA: +
pazyanti te tam Alokam
na kadAcana kecana
.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
*VLMitra.14. Those who are of light minds, and are buried in the depth of egoism; it is impossible for them ever to come to the sight of that light, (which is seen only by the holy).
चतुर्दश.विधा.अनन्त.भूत.जात.सु.घुंघुमा ।
caturdaza.vidhA.ananta.bhUta.jAta.su.ghuMghumA |
जगद् दृष्टिर् अयं ज्ञस्य शरीर.अवयव.उपमा ॥७।५१।१५॥
jagat_dRSTi:_ayam jJasya zarIra.avayava*upamA ||7|51|15||
.
caturdaza.vidhA.ananta.bhUta.jAta.su.ghuMghumA
fourteen.vidhA.boundless.Beings.born.su.ghuMghumA
jagat_dRSTi:_ayam jJasya
this world.view of the Knower
zarIra.avayava*upamA
.
*VLMitra.15. The wise look upon the fourteen regions of this world, together with multitudes of their inhabitants, as the members of this embodied spirit.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
कारण.अभावतः सृष्टिर् न उदिता न च शाम्यति ।
kAraNa.abhAvata: sRSTi:_na_uditA na ca zAmyati |
यादृशं कारणं वा स्यात् तादृग् भवति कार्यकम् ॥७।५१।१६॥
yAdRzam kAraNam vA syAt tAdRk_bhavati kAryakam ||7|51|16||
.
kAraNa.abhAvata: . without the becoming of a cause
sRSTi: . the process of creation
na_uditA . not having arisen
na ca zAmyati . nor coming to an end
yAdRzam kAraNam vA syAt
tAdRg_bhavati kAryakam
.
*VLMitra.16. There can be no creation or dissolution without its cause; and the work must be conformable with the skill of its maker.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
यदि स्यात् कारणे कार्यं स्थितं कारणता अस्य का ।
yadi syAt kAraNe kAryam sthitam kAraNatA_asya kA |
कार्यम् एव उपलम्भात् तद् असद् द्वयम् अवेदनात् ॥७।५१।१७॥
kAryam eva_upalambhAt tat_asat_dvayam avedanAt ||7|51|17||
.
yadi syAt kAraNe kAryam sthitam . if there be cause in effect situate
kAraNatA_asya kA . what is its state of causation
kAryam eva_upalambhAt
tat_asat_dvayam avedanAt
.
*VLMitra. If the work be accompanied with its cause, and the work alone be perceptible without its accompanying cause, it must be an unreality, owing to our imperception of its constituting cause.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
सौम्यस्य अन्तर् यथा अम्भोधेर् ऊर्म्य्.आवर्त.आदयः स्थिता: ।
saumyasya_anta:_yathA_ambhodhe:_Urmi.Avarta*Adaya: sthitA: |
ब्रह्मण्य् असम्भव.क्षोभे जगच् चित्त.आदयस् तथा ॥७।५१।१८॥
brahmaNi_asambhava.kSobhe jagat_citta.Adaya:_tathA ||7|51|18||
.
saumyasya_anta:_yathA_ambhodhe:
Urmy.Avarta*Adaya: sthitA:
brahmaNi_asambhava.kSobhe
jagat
citta.Adaya:_tathA .
*VLMitra.18. And whereas the product must resemble its producer, as the whiteness of the sea water, produces the white waves and froths, so the productions of the most perfect God, must bear resemblance to his nature in their perfection. But the imperfect world and the mind not being so, they cannot be said to have proceeded from the all perfect One.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
सर्व.आत्मा एव अमलं ब्रह्म पिण्ड एक इव स्थितम् ।
sarva.AtmA_eva_amalam brahma piNDa* eka* iva sthitam |
नाना.भाण्ड.आत्म हेम एव यथा अन्तस्थित.रूपकम् ॥७।५१।१९॥
nAnA.bhANDa*Atma hema_eva yathA_antasthita.rUpakam ||7|51|19||
.
sarva.AtmA_eva . the very self of all
amalam brahma . immaculate Immensity
piNDa: eka: iva sthitam . a mass situate as Unity
nAnA.bhANDa*Atma hema_eva
yathA . as
antasthita.rUpakam . implicit in a formation.
*VLMitra.19. (Therefore imperfect nature is no creation of the father of perfection). Wherefore all this is the pure spirit of God, and the whole is the great body of Brahma; in the same manner, as one clod of earth, is the cause of many a pot; and one bar of gold, becomes the cause of many a jewel.
*Venk. This truth is realised only by those who are established in the supreme state, not by those who rest in the egosense. To one who has realised the truth, the fourteen worlds are his own limbs.
##piND . #piNDa. . a roundish lump of food •• (esp.) a ball of rice or flour &c offered to the pitRs or deceased ancestors • in FM an image of solidity: a solid mass •.• piNDagraha . concreteness • Christians may compare the Bread offered in Mass as the body of Christ +
स्वप्न.काले स्वप्न एव जाग्रद्.व्यग्र.अपरिग्रहात् ।
svapna.kAle svapna* eva jAgrat.vyagra.aparigrahAt |
जाग्रत्.काले जाग्रद् एव स्वप्नः सत्य.अवबोधतः ॥७।५१।२०॥
jAgrat.kAle jAgrat_eva svapna: satya.avabodhata: ||7|51|20||
.
svapna.kAle . in dream.time . svapna: eva . only a dream .
jAgrat.vyagra.aparigrahAt
jAgrat.kAle . in waking.time =
jAgrat_eva svapna:
satya.avabodhata: .
*VLMitra.20. As the waking state appears as a dream in dreaming (i. e. when one dreams), on account of the oblivion of the waking state; so the waking state seems as dreaming, even in the waking state of the wise. (So the pot appears as the clod in its unformed state, and the clod appears as the pot after it is formed. So the spirit appears as the world to the ignorant, while the world appears as soul to the wise).
*Venk.20 In his vision, the division between dream.state and wakeful state ceases to exist.
**VA. Grammatically, “tasya” here can be
related to a) “sa:
yogavibhraSTa:”, b) “karmaphalam”, c) either one depending on context?
By context it should belong to sa:, but is the meaning b) possible?
.
##aGg . #vyaGg . *vyagra. .adj.. (opp. to *ekAgra), distracted, inattentive; bewildered, alarmed; eagerly occupied with or employed in (tena, tasmin, or comp.); being in motion (as a wheel); #vyagram .ind.. in an agitated manner, with great excitement; #vyagratA intense occupation, eagerness, intentness (end.comp.); perplexity, confusion; #vyagratva.m distraction; confusion, agitation; (end.comp.) intentness on; #vyagramanas .adj.. perplexed or bewildered in mind.
##grah . #parigrah . *parigraha. . a laying hold of on all sides, surrounding; wrapping round , putting on (a dress &c.), assuming (a form &c.), Ka1v.; comprehending, summing up, Mn.; receiving or anything received, a gift, MBh.&c.; possession , property (end.comp.) "being possessed of or furnished with"); household, abode, Hariv.; root, foundation, MBh.; admittance (into one's house), taking (a wife), MBh.&c.; dominion , control (end.comp.) "dependent on, subject to") R.; constraint , punishment (opp. to#anugraha), R.; (in Ved. gram.) the double mention of a word both before and after iti. •• aparigraha.: .not including; non.acceptance; deprivation , destitution , poverty ; (mfn.) , destitute of possession ; destitute of attendants or of a wife Kum.i,54.
चित्तम् आत्मतया बुद्धं मृगतृष्ण.अम्बुवत्.स्थितम् ।
cittam AtmatayA buddham mRgatRSNa.ambuvat.sthitam |
जाग्रत्.स्वप्नत्वम् आयाति विचार.विकली.कृतम् ॥७।५१।२१॥
jAgrat*SVenkapnatvam AyAti vicAra.vikalI.kRtam ||7|51|21||
.
cittam AtmatayA buddham . Affective mind by self.ness is awakened
mRgatRSNa.ambuvat.sthitam . like mirage.water situate
jAgrat*SVenkapnatvam AyAti . to the state of Waking.Dream coming
vicAra.vikalI.kRtam .
#vikala
*Venk. When this world.appearance is seen to be pure consciousness, it becomes similar to a dream.
*VLMitra.21. If it is viewed in the light of the mind or a creation of the mind, it proves to be as false as water in the mirage, (because the phantasies of the mind present only false appearances to view). It proves at last to be a waking dream by the right understanding of it.
##kal . #vikal . *vikala., *vikalI . deprived of a part or a limb or a member, mutilated, maimed, crippled, impaired, imperfect, deficient in or destitute of (tena or comp) • confused, agitated, exhausted, unwell, depressed, sorrowful • vikalA, vikalI .f.. . a woman in whom menstruation has begun • vikalA .f.. . the 60th part of a #kalA, the second of a degree • .tA f. .tva n. . deficiency, infirmity, imperfection • .pANika . m. . one who has a mutilated or withered hand, a cripple • vikalAGga . a.[I] . having mutilated or imperfect limbs, deformed, crippled, lamed • vikalendriya adj. having impaired or defective organs of sense . y2014.017 . #avikala . mfn. unimpaired, entire MaitrUp. mbh. I, 11943, &c. • regular, orderly ziz. i, 10.
सम्यग्.ज्ञानेन भूतानि ज्ञस्य देहतया सह ।
samyak.jJAnena bhUtAni jJasya dehatayA saha |
पीठ.बन्धं विमुञ्चन्ति गत.काल इव अम्बुदाः ॥७।५१।२२॥
pITha.bandham vimuJcanti gata.kAla* iva_ambudA: ||7|51|22||
.
samyag.jJAnena . w Whole Wisdom
bhUtAni . the beings
jJasya . of the Knower
dehatayA saha . w the state of embodiment
pITha.bandham
vimuJcanti . drift.away
gata.kAle iva ambudA: . gone.in.time like rainclouds
.
#pITha.bandha
#vimuJcanti
*Venk. When this world.appearance is seen to be pure consciousness, it becomes similar to a dream.
*VLMitra.22. By right knowledge all material objects, together with the bodies of wise men, dissolve like the bodies of clouds, in their proper season.
##*saMyaJc, *samyak, *samyag .adj.. (nom. samyan, samIcI, samyak) going along with or together, combined, united (acc. with >dhA "to unite or provide with" acc.) • entire, whole, all (samyaJca sarve, "all together"); integral, holistic; correct, true, right; uniform, same; •• #samyak .ind.. in one or the same direction or way, at the same time, together (with >sthA, "to associate with"); straight (opp. to #akSNayA "obliquely"); completely, by all means (with na "by no means, not at all"); correctly, in the right way or manner, well, duly (with >kR "to make good (a promise)"); distinctly, clearly. •.• #samyagjJAna samyag.jJAna right knowledge (see #ratnatraya); holistic Wisdom, integral Knowledge; •.• Unitive Wisdom, <an.Adyanta.avabhAsa*AtmA paramAtmA iha vidyate | iti_eka: nizcaya: sphAra: samyag.jJAnam vidu: budhA:> FM.5.79.2 ++
यथा गलितुम् आरब्धो घनो गगनताम् इयत् ।
yathA galitum Arabdha:_ghana:_gaganatAm iyat |
तथा सत्य.अवबोधेन शाम्येत् स.आत्म.ग्रहम् जगत् ॥७।५१।२३॥
tathA satya.avabodhena zAmyet sa*Atma.graham jagat ||7|51|23||
.
yathA . as
galitum Arabdha: ghana: gaganatAm
iyat +
tathA thus
satya.avabodhena
zAmyet_sa*Atma.graham jagat
.
#satyAvabodha
*VLMitra.23. As the clouds disappear in the air, after pouring their waters in the rains; so doth the world disappear from the sight of men, who have come to the light of truth and knowledge of the soul.
**i . *iyat . (only) so much, so big; so heavy; so far; &c. . #iyattA the state of being "this much"; of such extent, quantity, fixed measure or quantity, so much •.• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn_anta: samyag.vyavahRti:_bahi: || FM.6.59.14 ++
शरद्.अभ्रवद् आलूना मृगतृष्ण.अम्बुवत् तथा ।
zarat.abhravat_AlUnA* mRgatRSNa.ambuvat tathA |
पुनः संस्पृश्यमाना एव बोधाद् गलति दृश्यता ॥७।५१।२४॥
puna: saMspRzyamAnA_eva bodhAt_galati dRzyatA ||7|51|24||
.
zarad.abhravat . like an autumn cloud
AlUnA:
mRga.tRSNA.ambuvat . like the water of a mirage
tathA . thus
puna: . again
saMspRzyamAnA: eva
bodhAt_galati dRzyatA . thru realization the state of Percept is expressed
.
#AlUna
#saMspRzyamAna
#dRzyatA
*Venk. When this world.appearance is seen to be pure consciousness, it becomes similar to a dream.
*VLMitra.24. Like the empty clouds of autumn and the water of the mirage, the phenomenal world loses its appearance, no sooner it is viewed by the light of right reason.
यथा दीप्त.अनले लीनं सुवर्णं घृतम् इन्धनम् ।
yathA dIpta.anale lInam suvarNam ghRtam indhanam |
एकतां याति विज्ञाने तथा भुवन.चित्त.दृक् ॥७।५१।२५॥
ekatAm yAti vijJAne tathA bhuvana.citta.dRk ||7|51|25||
gold, ghee, kindling.wood
come to oneness
thus too
in the understanding
does the affected seer of the world
.
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom.
*VLMitra.25. As solid gold is melted down to fluidity by hot fire, so the phenomenals all melt away to an aerial nothing, when they are observed by the keen eye of philosophy.
* yathA as dIpta.anale lInam covered in blazing fire suvarNam ghRtam indhanam gold, ghee, kindling, ekatAm yAti comes to oneness vijJAne in the understanding tathA thus is bhuvana.citta.dRk the affected seer of the world
बोधेन तनुताम् एति पिण्ड.बन्धो जगत्त्रये ।
bodhena tanutAm eti piNDa.bandha:_jagat.traye |
पिशाच.बुद्धिः सदने बोधितस्य यथा शिशोः ॥७।५१।२६॥
pizAca.buddhi: sadane bodhitasya yathA zizo: ||7|51|26||
.
bodhena . with bodha.Realization
tanutAm eti . to thinness goes
the piNDa.bond
jagat.traye . in the Triple World
the pishAcha.Cannibal Intellect
sadane . at.home
bodhitasya yathA zizo: . as of an awakened child
.
*VLMitra.26. All solid substances in the three worlds, become rarefied air when they are put to the test of a rational analysis; just as the stalwart spectre of a demon, vanishes from the sight of the awakened child into nothing.
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
बोधस्य अनन्त.रूपस्य स्वयम् एव आत्मना आत्मनि ।
bodhasya_ananta.rUpasya svayam eva_AtmanA_Atmani |
जगच्.चित्त.आदिता भाता पिण्ड.बन्धः किल अत्र कः ॥७।५१।२७॥
jagat.citta.AditA bhAtA piNDa.bandha: kila_atra ka: ||7|51|27||
.
bodhasya_ananta.rUpasya . of the unbounded form of Realization
svayam eva_AtmanA_Atmani . oneself alone by self in Self
jagac*citta*AditA . the state of the world as Affective mind
bhAtA
piNDa.bandha: kila_atra ka: . so what piNDa.bond is here
?
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
*VLMitra.27. Conceptions of endless images, rise and fall of themselves in the mind; so the image of the world being but a concept of the mind, there is no reality in it, nor is there anything which has any density or massiveness in it; (a mass being but the conception of an aggregate of minute particles and no more).
बोध.अबोधनम् एव इदं जगच्.चित्तम् इव उदितम् ।
bodha.abodhanam eva_idam jagat*cittam iva_uditam |
तद् एव अस्तं गतं बोधात् पिण्ड.बन्धस्य का अस्तिता ॥७।५१।२८॥
tat_eva_astam gatam bodhAt piNDa.bandhasya kA_astitA ||7|51|28||
.
bodha.abodhanam eva_idam
jagac*cittam iva uditam
tadeva_astam gatam bodhAt
piNDa.bandhasya kA astitA .
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
*VLMitra.28. The knowledge and ignorance of the world, consist only in its conception and nescience in the mind; when the knowledge of its existence disappears from the understanding, where is there the idea of its massiveness any more in the mind. (So as in the insensibility of our sound sleep and swooning, we have no consciousness of it).
जहाति पिण्ड.काठिन्यं जाग्रत्.स्वप्न.अवबोधतः ।
jahAti piNDa.kAThinyam jAgrat*SVenkapna.avabodhata: |
परां पेलवताम् एति हेम द्रुतम् इव अग्निना ॥७।५१।२९॥
parAm pelavatAm eti hema drutam iva_agninA ||7|51|29||
.
jahAti piNDa.kAThinyam
jAgrat*SVenkapna.avabodhata: . Waking.Dream.avabodha.tas +
parAm pelavatAm eti
hema drutam iva_agninA . like gold melted by fire
.
*VLMitra.29. The world loses its bulk and solidity, in our knowledge of the state of our waking dream; when its ponderousness turns to rarity, as the gold melts to liquidity when it is put upon fire.
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
##*kAThinyam . hardness, rigidity, stiffness, sternness, severity (N. of a disease) • firmness of character, difficulty, obscurity (of style) +
##pel . #pelava. . Delicate, tender • lean, slender • (opp. #bahala) •.• (end.comp. "delicate like "or "too delicate for") •• #pelavadhI . slender of thought, <varAkA: pelava.dhiya: babhUvu: me pitAmahA: | ye sAmrAjyam idam tyaktvA remire bhava.bhUmiSu> FM.5.34.66 •• tender of years, <kvacit kiM bahu.varSANi kasyacit kimu pelava: | kasyacit kiM mahAdIrgha: kasyacit kiM kSaNa: sthita:> FM.3.60.14. • #paripelava . very fine or small, very delicate.
यथास्थितम् बोध एव घनताम् इव गच्छति ।
yathAsthitam bodha* eva ghanatAm iva gacchati |
विना एव देश.कालाभ्यां तौ विनिर्माय हेमवत् ॥७।५१।३०॥
vinA_eva deza.kAlAbhyAm tau vi.nirmAya hemavat ||7|51|30||
.
yathAsthitam
bodha_eva
ghanatAm iva gacchati . as.if coming to thickness +
vinA_eva
deza.kAlAbhyAm . @ place.times
tau vi.nirmAya hemavat
.
*VLMitra.30. The understanding as it is, (i.e. being left uncultivated), becomes dull and dense by degrees; as the liquid gold when left to itself, is solidified in a short time.
*Venk. Just as all that is thrown into the fire becomes one (ash), all the states and the world.appearance are reduced to oneness by the fire of wisdom. Consciousness alone appears as this gross universe. When this is realised, the belief in the existence of matter ceases.
जाग्रत्य् एवं विचारेण स्वप्न.आभे पेलवे स्थिते ।
jAgrati_evam vicAreNa svapna.Abhe pelave sthite |
क्षीयमाणे शरत्.काल इव एति तनुतां रसः ॥७।५१।३१॥
kSIyamANe zarat.kAla* iva_eti tanutAm rasa: ||7|51|31||
.
jAgrati_evam
vicAreNa
svapna*Abhe pelave sthite +
kSIyamANe
zarat.kAla iva eti tanutAm rasa:
.
*VLMitra.31. Thus one who in his waking state considers himself to be dreaming, and sees the world in its ratified state; comes to extenuate himself with all his desires and appetites, as a ponderous cloud is sublimated in autumn.
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
परां पेलवतां याता दृश्य.लक्ष्म्यः स्थिता अपि ।
parAm pelavatAm yAtA dRzya.lakSmya: sthitA* api |
स्वप्ना इव परिज्ञाता न स्वदन्ते विवेकिनः ॥७।५१।३२॥
svapnA* iva parijJAtA na svadante vivekina: ||7|51|32||
.
parAm pelavatAm yAtA
dRzya.lakSmya: sthitA api +
svapnA iva parijJAtA
na svadante vivekina: . don't pleasure the Discerner
.
*VLMitra.32. The wise man seeing all the visible beauties of nature which are set before his face, as extremely rare and of the appearance of dreams, takes no notice of nor relish in them.
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
क्व किल स्व.आत्म.विश्रान्तिः क्व एतद् विषय.वेदनम् ।
kva kila sva.Atma.vizrAnti: kva_etat_viSaya.vedanam |
सुषुप्त.जाग्रतोर् ऐक्यं भ्रान्त.अभ्रान्त=आत्मनोर् भवेत् ॥७।५१।३३॥
suSupta.jAgrato:_aikyam bhrAnta.abhrAnta=Atmano:_bhavet ||7|51|33||
.
kva kila sva.Atma.vizrAnti:
kva_etat_viSaya.vedanam +
suSupta.jAgrato:_aikyam . the unity of sleep & waking
bhrAnta.abhrAnta=Atmano:_bhavet
.
*VLMitra.33. Where is this rest of the soul, and where this turmoil of the spirit for wealth; their abiding in the one and same man, is as the meeting of sleep and wakefulness together, and the union of error and truth in the same person, and at the same time; (which is impossible).
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
चित्त.मात्रे भ्रान्ति.मात्रे स्वप्न.मात्र.आत्मनि स्थिते ।
citta.mAtre bhrAnti.mAtre svapna.mAtra.Atmani sthite |
जगति इह पदार्थेभ्यः सत्य.बुद्धिर् निवर्तते ॥७।५१।३४॥
jagati_iha padArthebhya: satya.buddhi:_nivartate ||7|51|34||
.
citta.mAtre . i Affective mode
bhrAnti.mAtre . i delusive mode
situate
i Dream.mode.self set
in the present world
padArthebhya:
satya.buddhi:
nivartate .
#nivartate
*VLMitra.34. He who remains asleep to (or insensible of) the erroneous imaginations of his mind, acts freed from his false persuasion of the reality of the world.
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
कस्य स्वदन्ते ऽसत्यानि कथम् एव महामते ।
kasya svadante_a.satyAni katham eva mahAmate |
मृगतृष्णा.जलानि इव दृश्यान्य् अपि पुरःस्थितैः ॥७।५१।३५॥
mRgatRSNA.jalAni_iva dRzyAni_api pura:sthitai: ||7|51|35||
.
what pleases them in things not.So, and how, clever boy
?
like the net of mirage
such things appear.to.be in front of you
.
kasya svadante_a.satyAni . x
katham eva mahAmate . x
mRgatRSNA.jalAni_iva dRzyAni_api pura:sthitai: . x
.
*VLMitra. Who is it, O high minded rAma, that takes a pleasure in an unreality...?
सत्य.बुद्धौ विलीनायां जगत् पश्यति शान्त.धीः ।
satya.buddhau vilInAyAm jagat pazyati zAnta.dhI: |
जाल.द्वीप.अम्शु.जाल.आभम् अपिण्ड.आत्म=अम्बर.आत्मकम् ॥७।५१।३६॥
jAla.dvIpa.aMzu.jAla*Abham a.piNDa*Atma=ambara*Atmakam ||7|51|36||
.
satyabuddhau vilInAyAm
jagat pazyati zAnta.dhI:
jAla.dvIpa.aMzu.jAla*Abham
a.piNDa*Atma=ambara*Atmakam .
*VLMitra.36. The saintly sage, who rests in his knowledge of truth; looks upon the world an infinite vacuum, beset with luminaries, which shines forth like the light of a lamp set behind the windows.
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
जाग्रतो वस्तुतः शून्यात् परिज्ञातान् निवर्तते ।
jAgrata:_vastuta: zUnyAt parijJAtAn_nivartate |
चित्त.भ्रम.आत्मनो भ्रान्ति.रूप.आस्वादन.भावना ॥७।५१।३७॥
citta.bhrama*Atmana:_bhrAnti.rUpa*AsvAdana.bhAvanA ||7|51|37||
.
jAgrata: . of the waking
vastuta:
zUnyAt
parijJAtAn_nivartate
citta.bhrama*Atmana: . of the Affection.browsing*self
bhrAnti.rUpa*AsvAdana.bhAvanA .
bhrAnti.form*AsvAdana.Feeling.
*VLMitra.37. The waking man who knows everything as void and blank, and as the vagary of his vagrant mind ceases to long for the enjoyment of it. (For nobody craves for anything, which he knows to be nothing).
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
यद् अवस्त्व् इति विज्ञातं तत्र उपदेयता कुतः ।
yat_a.vastu_iti vijJAtam tatra upadeyatA kuta: |
केन स्वप्नं परिज्ञाय स्वप्न.हेम अभिगम्यते ॥७।५१।३८॥
kena svapnam parijJAya svapna.hema_abhigamyate ||7|51|38||
.
yat_a.vastu . what is insubstantial
iti vijJAtam tatra
upadeyatA kuta:
kena svapnam parijJAya
svapna.hema_abhigamyate .
*VLMitra.38. There is nothing desirable in that, which is known to be nothing at all; for who runs after the gold, which he has seen in his dream at night?
स्वप्नाद् इव परिज्ञानाद् रसो दृश्यान् निवर्तते ।
svapnAt_iva parijJAnAt_rasa:_dRzyAn_nivartate |
द्रष्टृ.दृश्य.दशा.दोष.ग्रन्थि.च्छेदः प्रवर्तते ॥७।५१।३९॥
draSTR.dRzya.dazA.doSa.granthi.ccheda: pravartate ||7|51|39||
.
svapnAt_iva parijJAnAt
rasa: dRzyAn_nivartate +
draSTR.dRzya.dazA.doSa.granthi.ccheda:
x Seer.Seen.state.evil.knot.cut
pravartate
.
*VLMitra.39. Every body desists from desiring that, which he knows to be seen in his dream only; and he is released from the bondage, which binds the beholder to the object of this sight. (Lit. the knot of the viewer and view is broken).
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
नीरसः शान्त.मननो निर्वाण.अहम्.कृतिः कृती ।
nIrasa: zAnta.manana:_nirvANa.aham.kRti: kRtI |
वीतरागो निरायासः शान्तस् तिष्ठति बुद्ध.धीः ॥७।५१।४०॥
vItarAga:_nirAyAsa: zAnta:_tiSThati buddha.dhI: ||7|51|40||
.
nIrasa: zAnta.manana:_x
nirvANa.aham.kRti: kRtI +
vItarAga:_nirAyAsa:
zAnta:_tiSThati buddha.dhI:
.
*VLMitra.40. He is the most accomplished man, who is not addicted to pleasure, and is of a composed mind and without pride; and he is a man of understanding, who is dispassionate and remains quiet without any care or toil. (Perfect composure is the character of the Stoic and Platonic philosophers).
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
रसे नीरसतां याते वासना प्रविलीयते ।
rase nIrasatAm yAte vAsanA pravilIyate |
शिखायां प्रविलीनायां प्रदीपस्य अम्शवो यथा ॥७।५१।४१॥
zikhAyAm pravilInAyAm pradIpasya_aMzava:_yathA ||7|51|41||
.
rase nIrasatAm yAte
when taste has come to a state of tastelessness
the vAsanA.Imprint disappears +
zikhAyAm pravilInAyAm
pradIpasya aMzava:_yathA
as the beams from a lantern
.
*VLMitra. Distaste to pleasure, produces the want of desire; just as the flame of fire being gone, there is an end of its light. (The fire gives heat but the flame produces the light).
*Venk. With it ceases desire to possess such matter. Then one remains in one's own inner peace.
बोधाद् दीप.अम्शु.जाल.आभम् अघनं व्योम दृश्यते ।
bodhAt_dIpa.aMzu.jAla*Abham a.ghanam vyoma dRzyate |
भ्रान्ति.रूपं जगत्.कृत्स्नं गन्धर्व.नगरं यथा ॥७।५१।४२॥
bhrAnti.rUpam jagat.kRtsnam gandharva.nagaram yathA ||7|51|42||
.
bodhAt
dIpa.aMzu.jAla*Abham . as a lamp's projected beams
a.ghanam . unclouded as the spacious sky is see/known
vyoma dRzyate +
bhrAnti.rUpam
jagat.kRtsnam
as to gandharva.City
.
*VLMitra.42. The light of knowledge, shows sky as a cloudless and lighted sphere; but the darkness of error, gives the world an appearance of the hazy fairy land.
नेव आत्मानं न च आकाशं न शून्यं न च वेदनम् ।
na_eva_AtmAnam na ca_AkAzam na zUnyam na ca vedanam |
अत्यन्त.परिणामेन पश्यन् पश्यति तत् पदम् ॥७।५१।४३॥
atyanta.pariNAmena pazyan pazyati tat padam ||7|51|43||
.
neither Self nor Space
neither void nor known
with boundless transformation
seeing
he sees That state
.
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is.
*VLMitra.43. The wise man neither sees himself, nor the heavens nor anything besides; but his ultimate view is at last fixed upon the glory of god]; (which shines all about him).
* na_eva_AtmAnam na ca_AkAzam neither Self nor Space na zUnyam na ca vedanam neither void nor known + atyanta.pariNAmena with boundless transformation pazyan see/knowing pazyati tat padam he sees That state
यत्र न आत्मा न शून्यं च न जगत् कलना न च ।
yatra na AtmA na zUnyam ca na jagat kalanA na ca |
न चित्त.दृश्य.उदय=धीः सर्वं च अस्ति यथास्थितम् ॥७।५१।४४॥
na citta.dRzya.udaya=dhI: sarvam ca_asti yathAsthitam ||7|51|44||
.
where there is not self nor void
there is no world nor kalanA.Imagining
:
no affected percept is arisen in thought
and everything is as.it.is
.
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is.
*VLMitra.44. The holy seer (being seated in the seventh stage of his yoga), sees neither himself nor the sky nor the imaginary worlds about him; he does not see the phantasms of his fancy, but sits quite insensible of all.
* yatra na_AtmA na zUnyam ca where there is not self nor void na jagat kalanA na ca | there is no world nor kalanA.Imagining na citta.dRzya*udaya=dhI: no affected percept is arisen in thought sarvam ca_asti yathAsthitam and all is as.it.is
भूम्य्.आदिता अज्ञ.सम्बुद्धा ज्ञानाद् अस्तम् उपागता ।
bhUmi*AditA_ajJa.sambuddhA jJAnAt_astam upAgatA |
ज्ञस्य शून्या एव सम्पन्ना संस्थिता अपि न विद्यते ॥७।५१।४५॥
jJasya zUnyA_eva sampannA saMsthitA_api na vidyate ||7|51|45||
.
bhUmi.AditA
ajJa.saMbuddhA
jJAnAt astam upAgatA . thru Wisdom come to setting +
jJasya . for the wise
zUnyA eva saMpannA . even the void is produced
saMsthitA api na vidyate . tho it is not known.to.be existent
.
*VLMitra.45. The earth and other existences, which are dwelt and gazed upon by the ignorant, are lost in the sight of the sage, who sees the whole as a void, and is insensible of himself. (The earth recedes, and heaven opens to his sight. Pope).
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self.realisation has crossed this saMsAra and has reached the end of all karma.
भवत्य् एक.समाधान.सौम्य.आत्मा व्योम.निर्मलः ।
bhavati_eka.samAdhAna.saumya*AtmA vyoma.nirmala: |
तिष्ठत्य् अपगत.असङ्गः स्थित एव अप्य्_असत्समः ॥७।५१।४६॥
tiSThati_apagata.asaGga: sthita* eva_api_asat.sama: ||7|51|46||
.
becoming a gentle self contemplating Unity
immaculate sky
remains
remote & unattached
tho existing as.if unreal
.
* bhavati it becomes eka.samAdhAna.saumya*AtmA a gentle self contemplating Unity vyoma.nirmala: immaculate sky + tiSThati remains apagata.a.sagGa: remote & unattached sthita_eva api asat.sama: tho situate as.if unreal.
*VLMitra.46. Then there comes on a calm composure and grace in the soul, resembling the brightness of the clear firmament; and the yogi sits detached from all, as a nullity in himself.
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self.realisation has crossed this saMsAra and has reached the end of all karma.
##dhA . #AdhA . #samAdhA . *samAdhAnam . putting things together • "I gather" CE20.BrEngl as in "I gather you are reading this" • it is *na . something that is gathered / or sama.A>dhA brought.together, as sam.AdhA com.posing •• giving attention (*samAdhAna>kR, "to attend") •• profound absorption or samAdhAna.Contemplation •• justification of a statement, proof (cf. s.#rUpaka) • (in dram. it has a very special sense) fixing the germ or leading incident (which gives rise to the whole plot).
##gam . #apagam . *apagata. . gone , departed , remote , gone off •.• .Comp. *apagata.vyAdhi . mfn. one who has recovered from infection +
अस्तंगत.मना मौनी निरोध.पदवीं गतः ।
astaMgata.manA maunI nirodha.padavIm gata: |
तीर्णः संसार.जलधेः कर्मणाम् अन्तम् आगतः ॥७।५१।४७॥
tIrNa: saMsAra.jaladhe: karmaNAm antam Agata: ||7|51|47||
.
astaMgata.manA maunI
the Mind.set is quiet
nirodha.padavIm gata:
having come to an obstructed condition
tIrNa: saMsAra.jaladhe:
and crossed the waters of saMsAra
karmaNAm antam Agata:
has come to the end of karmas
.
*VLMitra.47. Unmindful of all, the yogi sits silent in his state of self.seclusion and exclusion from all; he is set beyond the ocean of the world, and the bounds of all its duties and action. (The yogi gets exempt from all social and religious obligation).
तनु.भुवन.गगन.गिरि.गण=
tanu.bhuvana.gagana.giri.gaNa=
करण.परं परमम् अज्ञानम् ।
karaNa.param paramam a.jJAnam |
विगलति गलिते तस्मिन्
vigalati galite tasmin
सकलम् इदं विद्यमानम् अपि ॥७।५१।४८॥
sakalam idam vidyamAnam api ||7|51|48||
.
tanu.x.bhuvana.earth.gagana.x.giri.mountain.gaNa.x.kAraNa.cause..x.para.other..x.m
parama.absolute.m a..non..jJAna.Wisdom/Knowledge.m +
vigalat.x.i . x
galita.x.e . x
tasmin.then/there.
sakalam.entirely/wholly. idam.this . vidyamAna.x.m api.even/tho .
.
*VLMitra.48. That great ignorance (or delusion), which is the cause of the mind's apprehension of the earth and sky, and the hills and seas and their contents, is utterly dissolved by true knowledge, though these things appear to exist before the ignorant eye.
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self.realisation has crossed this saMsAra and has reached the end of all karma.
संशान्त.अन्तःकरणो
saMzAnta.anta:karaNa:_
गलित.विकल्पः स्वरूप.सारमयः ।
galita.vikalpa: svarUpa.sAramaya: |
परम.शम.मृत.तृप्तस्
parama.zama.mRta.tRpta:_
तिष्ठति विद्वान् निरावरणः ॥७।५१।४९॥
tiSThati vidvAn_nir.AvaraNa: ||7|51|49||
.
saMzAnta.x.antar.within/inside.kAraNa.cause.:
galita.x.vikalpa.x.:
expressed ideas
svarUpa.nature/own.form.sAramaya.x.:
as a mode of natural essence +
parama.absolute.zama.x.mRta.x.tRpta.x.s
tiSThati.resting/remaining.
vidvAn.x.
nirAvaraNa.unveiled/evident.:
.
form AAryâ
*VLMitra.49. The sapient sage stands unveiled before his light of naked truth, with his tranquil mind freed from all sceptical doubts; and being nourished with the ambrosia of truth, he is as firm and fixed in himself, as the pithy and sturdy oak.
*Venk. When the self is realised as neither the world nor the void, everything remains as it truly is. The sage of self.realisation has crossed this saMsAra and has reached the end of all karma.
.
oॐm
.
next Canto
FM7052 PARTING THE IMPARTITE 3.ap03.04 .z49
+++
सर्ग ७.५१
राम* उवाच ।
rAma* uvAca |
कथम् केवल-जाग्रत्त्वम् अ.कारणम् अन्.अर्थकम् ।
katham kevala-jAgrattvam a.kAraNam an.arthakam |
पराद्_विकसति, ब्रह्मन्, गगनाद्_इव पादपः ॥७।५१।१॥
parAt_vikasati, brahman, gaganAt_iva pAdapa: ||7|51|1||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अ-कारणम् महा.बुद्धे न कार्यम् अपलभ्यते ।
a-kAraNam mahA.buddhe na kAryam apa.labhyate |
तज्_जाग्रतः केवलस्य न कश्चिद्_इह सम्भवः ॥७।५१।२॥
tat_jAgrata: kevalasya na kazcit_iha sambhava: ||7|51|2||
तस्य_अतः सम्भवात् अन्ये जीव-भेदाः सजीवकाः ।
tasya_ata: sambhavAt_anye jIva-bhedA: sajIvakA: |
सर्वे न सम्भवन्ति_एव कारण.अभाव-विक्षताः ॥७।५१।३॥
sarve na sambhavanti_eva kAraNa.abhAva-vikSatA: ||7|51|3||
न_इह प्रजायते किम्चिन्_न_इह किम्चन नश्यति ।
na_iha prajAyate kim.cin_na_iha kim.cana nazyati |
उपदेश्य-उपदेश.अर्थम् शब्दार्थ-कलना-उदयः ॥७।५१।४॥
upadezya*upadeza.artham zabdArtha-kalanA*udaya: ||7|51|4||
कः करोति शरीराणि मनो*बुद्ध्य्*आदि=चेतनैः ।
ka: karoti zarIrANi mana:*buddhy*Adi=cetanai: |
को मोहयति भूतानि स्नेह-राग*आदि-बन्धनैः ॥७।५१।५॥
ka:_mohayati bhUtAni sneha-rAga*Adi-bandhanai: ||7|51|5||
न कश्चिद्_एव कुरुते शरीराणि कदाचन ।
na ka:cit_eva kurute zarIrANi kadA.cana |
न मोहयति भूतानि कश्चिद्_एव कदाचन ॥७।५१।६॥
na mohayati bhUtAni ka:cit_eva kadA.cana ||7|51|6||
अनाद्यन्त.अवभास*आत्मा बोध* आत्मनि संस्थितः ।
an.Adyanta.avabhAsa*AtmA bodha* Atmani saMsthita: |
नाना-पदार्थ=रूपेण कम् ऊर्म्य्.आदितया यथा ॥७।५१।७॥
nAnA-padArtha=rUpeNa kam Urmi.AditayA yathA ||7|51|7||
बाह्यम् न विद्यते किम्चिद्_बोधः स्फुरति बाह्यवत् ।
bAhyam na vidyate kim.cit_bodha: sphurati bAhyavat |
उदेति बोध-हृदयाद्_बीजाद्_इव वर-द्रुमः ॥७।५१।८॥
udeti bodha-hRdayAt_bIjAt_iva vara-druma: ||7|51|8||
बोधस्य_अन्तर्_इदम् विश्वम् स्थितम् एव रघूद्वह ।
bodhasya_anta:_idam vizvam sthitam eva, raghUdvaha |
स्तम्भस्य_अन्तर्_यथा शालभञ्जिका प्रकटी.कृता ॥७।५१।९॥
stambhasya_anta:_yathA zAlabhaJjikA prakaTI.kRtA ||7|51|9||
सबाह्याभ्यन्तर*आत्मा_एकम् अनन्तम् देश.कालतः ।
sa=bAhya.abhyantara*AtmA_ekam anantam deza-kAlata: |
बोध*आमोद-प्रसरणम् जगद्_एव प्रबुध्यताम् ॥७।५१।१०॥
bodha*Amoda-prasaraNam jagat_eva prabudhyatAm ||7|51|10||
अयम् एव परो लोको भाव्यताम् वासना.अक्षयः ।
ayam eva para:_loka:_bhAvyatAm vAsanA-akSaya: |
शाम्यताम् परलोक.स्थम् काः किल_आयान्ति वासनाः ॥७।५१।११॥
zAmyatAm paraloka.stham kA: kila_AyAnti vAsanA: ||7|51|11||
देश.काल-क्रियालोक-रूप-चित्त*आत्म-सत्=पदम् ।
deza.kAla-kriyAloka-rUpa-citta*Atma-sat=padam |
देश.काल*आदि-शब्दार्थ-रहितम् न च शून्यकम् ॥७।५१।१२॥
deza.kAla*Adi-zabdArtha-rahitam na ca zUnyakam ||7|51|12||
पदे पद.विदाम् एव तस्मिन् बोध-गतिर्_भवेत् ।
pade pada.vidAm eva tasmin bodha-gati:_bhavet |
द्रष्टृणाम् शान्त-दृश्यानाम् एव अन्येषाम् न राघव ॥७।५१।१३॥
draSTRNAm zAnta-dRzyAnAm eva_anyeSAm na, rAghava ||7|51|13||
ये वै तरल-गम्भीरम् अहंता-गर्तम् आश्रिताः ।
ye vai tarala-gambhIram ahaMtA-gartam AzritA: |
पश्यन्ति ते तम् आलोकम् न कदाचन केचन ॥७।५१।१४॥
pazyanti te tam Alokam na kadAcana kecana ||7|51|14||
चतुर्दश.विधा.अनन्त-भूत-जात-सु.घुंघुमा ।
caturdaza.vidhA-ananta-bhUta-jAta-su.ghuMghumA |
जगद्_दृष्टिर्_अयम् ज्ञस्य शरीर.अवयव-उपमा ॥७।५१।१५॥
jagat_dRSTi:_ayam jJasya zarIra.avayava*upamA ||7|51|15||
कारण.अभावतः सृष्टिर्_न_उदिता न च शाम्यति ।
kAraNa.abhAvata: sRSTi:_na_uditA na ca zAmyati |
यादृशम् कारणम् वा स्यात् तादृग्_भवति कार्यकम् ॥७।५१।१६॥
yAdRzam kAraNam vA syAt tAdRk_bhavati kAryakam ||7|51|16||
यदि स्यात् कारणे कार्यम् स्थितम् कारणता_अस्य का ।
yadi syAt kAraNe kAryam sthitam kAraNatA_asya kA |
कार्यम् एव_उपलम्भात् तद्_असद्_द्वयम् अवेदनात् ॥७।५१।१७॥
kAryam eva_upalambhAt tat_asat_dvayam avedanAt ||7|51|17||
सौम्यस्य_अन्तर्_यथा_अम्भोधेर्_ऊर्म्य्*आवर्त*आदयः स्थिता: ।
saumyasya_anta:_yathA_ambhodhe:_Urmi-Avarta*Adaya: sthitA: |
ब्रह्मण्य्_असम्भव-क्षोभे जगच्_चित्त.आदयस्_तथा ॥७।५१।१८॥
brahmaNi_asambhava-kSobhe jagat_citta.Adaya:_tathA ||7|51|18||
सर्व.आत्मा_एव_अमलम् ब्रह्म पिण्ड* एक* इव स्थितम् ।
sarva.AtmA_eva_amalam brahma piNDa* eka* iva sthitam |
नाना-भाण्ड*आत्म हेम_एव यथा_अन्तस्थित-रूपकम् ॥७।५१।१९॥
nAnA-bhANDa*Atma hema_eva yathA_antasthita-rUpakam ||7|51|19||
स्वप्न-काले स्वप्न* एव जाग्रd-व्यग्र.अपरिग्रहात् ।
svapna-kAle svapna* eva jAgrat-vyagra.aparigrahAt |
जाग्रत्-काले जाग्रत् एव स्वप्नः सत्य.अवबोधतः ॥७।५१।२०॥
jAgrat-kAle jAgrat_eva svapna: satya.avabodhata: ||7|51|20||
चित्तम् आत्मतया बुद्धम् मृगतृष्ण.अम्बुवत्-स्थितम् ।
cittam AtmatayA buddham mRgatRSNa.ambuvat-sthitam |
जाग्रत्-स्वप्नत्वम् आयाति विचार-विकली.कृतम् ॥७।५१।२१॥
jAgrat-svapnatvam AyAti vicAra-vikalI.kRtam ||7|51|21||
सम्यग्-ज्ञानेन भूतानि ज्ञस्य देहतया सह ।
samyak-jJAnena bhUtAni jJasya dehatayA saha |
पीठ-बन्धम् विमुञ्चन्ति गत-काla* इव_अम्बुदाः ॥७।५१।२२॥
pITha-bandham vimuJcanti gata-kAla* iva_ambudA: ||7|51|22||
यथा गलितुम् आरbdho घno गगनताम् इयत् ।
yathA galitum Arabdha:_ghana:_gaganatAm iyat |
तथा सत्य.अवबोधेन शाम्येत् स*आत्म-ग्रहम् जगत् ॥७।५१।२३॥
tathA satya.avabodhena zAmyet sa*Atma-graham jagat ||7|51|23||
शरद्.अभ्रवत् आलूना* मृगतृष्ण.अम्बुवत् तथा ।
zarat-abhravat_AlUnA* mRgatRSNa.ambuvat tathA |
पुनः संस्पृश्यमाना* एव बोधाद्_गलति दृश्यता ॥७।५१।२४॥
puna: saMspRzyamAnA* eva bodhAt_galati dRzyatA ||7|51|24||
यथा दीप्त.अनले लीनम् सुवर्णम् घृतम् इन्धनम् ।
yathA dIpta.anale lInam suvarNam ghRtam indhanam |
एकताम् याति विज्ञाने तथा भुवन-चित्त-दृक् ॥७।५१।२५॥
ekatAm yAti vijJAne tathA bhuvana-citta-dRk ||7|51|25||
बोधेन तनुताम् एति पिण्ड-बन्धो जगत्.त्रये ।
bodhena tanutAm eti piNDa-bandha:_jagat.traye |
पिशाच-बुद्धिः सदने बोधितस्य यथा शिशोः ॥७।५१।२६॥
pizAca-buddhi: sadane bodhitasya yathA zizo: ||7|51|26||
बोधस्य_अनन्त.रूपस्य स्वयम् एव_आत्मना_आत्मनि ।
bodhasya_ananta.rUpasya svayam eva_AtmanA_Atmani |
जगच्*चित्त*आदिता भाता पिण्ड.बन्धः किल_अत्र कः ॥७।५१।२७॥
jagat*citta*AditA bhAtA piNDa.bandha: kila_atra ka: ||7|51|27||
बोध.अबोधनम् एव_इदम् जगच्*चित्तम् इव_उदितम् ।
bodha.abodhanam eva_idam jagat*cittam iva_uditam |
तद्_एव_अस्तम् गतम् बोधात् पिण्ड-बन्धस्य का_अस्तिता ॥७।५१।२८॥
tat_eva_astam gatam bodhAt piNDa-bandhasya kA_astitA ||7|51|28||
जहाति पिण्ड-काठिन्यम् जाग्रत्-स्वप्न.अवबोधतः ।
jahAti piNDa-kAThinyam jAgrat-svapna.avabodhata: |
पराम् पेलवताम् एति हेम द्रुतम् इव_अग्निना ॥७।५१।२९॥
parAm pelavatAm eti hema drutam iva_agninA ||7|51|29||
यथास्थितम् बोध* एव घनताम् इव गच्छति ।
yathAsthitam bodha* eva ghanatAm iva gacchati |
विना_एव देश.कालाभ्याम् तौ विनिर्माय हेमवत् ॥७।५१।३०॥
vinA_eva deza.kAlAbhyAm tau vi.nirmAya hemavat ||7|51|30||
जाग्रत्य्_एवम् विचारेण स्वप्न*आभे पेलवे स्थिते ।
jAgrati_evam vicAreNa svapna*Abhe pelave sthite |
क्षीयमाणे शरत्-काल* इव_एति तनुताम् रसः ॥७।५१।३१॥
kSIyamANe zarat-kAla* iva_eti tanutAm rasa: ||7|51|31||
पराम् पेलवताम् याता दृश्य-लक्ष्म्यः स्थिता* अपि ।
parAm pelavatAm yAtA dRzya-lakSmya: sthitA* api |
स्वप्ना* इव परिज्ञाता न स्वदन्ते विवेकिनः ॥७।५१।३२॥
svapnA* iva parijJAtA na svadante vivekina: ||7|51|32||
क्व किल स्व.आत्म-विश्रान्तिः क्व_एतद्_विषय-वेदनम् ।
kva kila sva.Atma-vizrAnti: kva_etat_viSaya-vedanam |
सुषुप्त-जाग्रतोर्_ऐक्यम् भ्रान्त.अभ्रान्त=आत्मनोर्_भवेत् ॥७।५१।३३॥
suSupta-jAgrato:_aikyam bhrAnta.abhrAnta=Atmano:_bhavet ||7|51|33||
चित्त-मात्रे भ्रान्ति-मात्रे स्वप्न-मात्र*आत्मनि स्थिते ।
citta-mAtre bhrAnti-mAtre svapna-mAtra*Atmani sthite |
जगति_इह पदार्थेभ्यः सत्य-बुद्धि:_निवर्तते ॥७।५१।३४॥
jagati_iha padArthebhya: satya-buddhi:_nivartate ||7|51|34||
कस्य स्वदन्ते_ऽसत्यानि कथम् एव महामते ।
kasya svadante_a-satyAni katham eva mahAmate |
मृगतृष्णा-जलानि_इव दृश्यानि_अपि पुरःस्थितैः ॥७।५१।३५॥
mRgatRSNA-jalAni_iva dRzyAni_api pura:sthitai: ||7|51|35||
सत्य.बुद्धौ विलीनायाम् जगत् पश्यति शान्त-धीः ।
satya.buddhau vilInAyAm jagat pazyati zAnta-dhI: |
जाल-द्वीप-अम्शु-जाल*आभम् अ-पिण्ड*आत्म=अम्बर*आत्मकम् ॥७।५१।३६॥
jAla-dvIpa.aMzu-jAla*Abham a.piNDa*Atma=ambara*Atmakam ||7|51|36||
जाग्रतो वस्तुतः शून्यात् परिज्ञातान्_निवर्तते ।
jAgrata:_vastuta: zUnyAt parijJAtAn_nivartate |
चित्त-भ्रम*आत्मनो भ्रान्ति-रूप*आस्वादन-भावना ॥७।५१।३७॥
citta-bhrama*Atmana:_bhrAnti-rUpa*AsvAdana-bhAvanA ||7|51|37||
यद्_अ.वस्त्व्_इति विज्ञातम् तत्र उपदेयता कुतः ।
yat_a.vastu_iti vijJAtam tatra upadeyatA kuta: |
केन स्वप्नम् परिज्ञाय स्वप्न-हेम_अभिगम्यते ॥७।५१।३८॥
kena svapnam parijJAya svapna-hema_abhigamyate ||7|51|38||
स्वप्नाद्_इव परिज्ञानाद्_रसो दृश्यान्_निवर्तते ।
svapnAt_iva parijJAnAt_rasa:_dRzyAn_nivartate |
द्रष्टृ-दृश्य-दशा-दोष-ग्रन्थि-च्छेदः प्रवर्तते ॥७।५१।३९॥
draSTR-dRzya-dazA-doSa-granthi-ccheda: pravartate ||7|51|39||
नीरसः शान्त-मननो निर्वाण.अहम्.कृतिः कृती ।
nIrasa: zAnta-manana:_nirvANa.aham.kRti: kRtI |
वीतरागो निरायासः शान्तस्_तिष्ठति बुद्ध-धीः ॥७।५१।४०॥
vItarAga:_nirAyAsa: zAnta:_tiSThati buddha-dhI: ||7|51|40||
रसे नीरसताम् याते वासना प्रविलीयते ।
rase nIrasatAm yAte vAsanA pravilIyate |
शिखायाम् प्रविलीनायाम् प्रदीपस्य_अम्शवो यथा ॥७।५१।४१॥
zikhAyAm pravilInAyAm pradIpasya_aMzava:_yathA ||7|51|41||
बोधाद्_दीप-अम्शु-जाल*आभम् अ-घनम् व्योम दृश्यते ।
bodhAt_dIpa.aMzu-jAla*Abham a.ghanam vyoma dRzyate |
भ्रान्ति-रूपम् जगत्.कृत्स्नम् गन्धर्व-नगरम् यथा ॥७।५१।४२॥
bhrAnti-rUpam jagat.kRtsnam gandharva-nagaram yathA ||7|51|42||
न_एव_आत्मानम् न च_आकाशम् न शून्यम् न च वेदनम् ।
na_eva_AtmAnam na ca_AkAzam na zUnyam na ca vedanam |
अत्यन्त-परिणामेन पश्यन् पश्यति तत् पदम् ॥७।५१।४३॥
atyanta-pariNAmena pazyan pazyati tat padam ||7|51|43||
यत्र न_आत्मा न शून्यम् च न जगत् कलना न च ।
yatra na_AtmA na zUnyam ca na jagat kalanA na ca |
न चित्त.दृश्य-उदय=धीः सर्वम् च_अस्ति यथास्थितम् ॥७।५१।४४॥
na citta.dRzya*udaya=dhI: sarvam ca_asti yathAsthitam ||7|51|44||
भूम्य्*आदिता_अज्ञ-सम्बुद्धा ज्ञानाद्_अस्तम् उपागता ।
bhUmi*AditA_ajJa-sambuddhA jJAnAt_astam upAgatA |
ज्ञस्य शून्या_एव सम्पन्ना संस्थिता_अपि न विद्यते ॥७।५१।४५॥
jJasya zUnyA_eva sampannA saMsthitA_api na vidyate ||7|51|45||
भवत्य्_एक-समाधान-सौम्य*आत्मा व्योम-निर्मलः ।
bhavati_eka-samAdhAna-saumya*AtmA vyoma-nirmala: |
तिष्ठत्य्_अपगत.असग्ङः स्थित* एव_अप्य्_असत्-समः ॥७।५१।४६॥
tiSThati_apagata.asagGa: sthita* eva_api_asat-sama: ||7|51|46||
अस्तंगत-मना मौनी निरोध-पदवीम् गतः ।
astaMgata-manA maunI nirodha-padavIm gata: |
तीर्णः संसार-जलधेः कर्मणाम् अन्तम् आगतः ॥७।५१।४७॥
tIrNa: saMsAra-jaladhe: karmaNAm antam Agata: ||7|51|47||
तनु-भुवन-गगन-गिरि-गण=
tanu-bhuvana-gagana-giri-gaNa=
करण-परम् परमम् अज्ञानम् ।
karaNa-param paramam a-jJAnam |
विगलति गलिते तस्मिन्
vigalati galite tasmin
सकलम् इदम् विद्यमानम् अपि ॥७।५१।४८॥
sakalam idam vidyamAnam api ||7|51|48||
संशान्त.अन्तःकरणो
saMzAnta.anta:karaNa:
गलित-विकल्पः स्वरूप-सारमयः ।
galita-vikalpa: svarUpa-sAramaya: |
परम-शम-मृत-तृप्तस्
parama-zama-mRta-tRpta:
तिष्ठति विद्वान्_निरावरणः ॥७।५१।४९॥
tiSThati vidvAn_nir.AvaraNa: ||7|51|49||
||
७०५२
fm7052 3.ap03-04 Parting the Impartite .z49
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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