FM.7.125 MEASURED CONSCIOUSNESS 3.AG09-11
jivadas
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7125 MEASURED CONSCIOUSNESS 3.AG09-11.z74
FM.7.125 MEASURED CONSCIOUSNESS 3.AG09-11
सर्ग ७.१२५
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
वर्षे शान्त-भय.अभिख्ये जल.धारे गिरौ तरौ ।
varSe zAnta-bhaya.abhikhye jala.dhAre girau tarau |
तादृक्-कर्तरि-पानीयम् शाक.द्वीपे पिबन् स्थितः ॥७।१२५।१॥
tAdRk-kartari-pAnIyam zAka.dvIpe piban sthita: ||7|125|01||
पूर्वो ऽथ वर्ष-सप्तत्या पाश्चात्येन_एत्य मोक्षितः ।
pUrva:_atha varSa-saptatyA pAzcAtyena_etya mokSita: |
विद्यया क्रकचेन_इव छित्त्वा वृक्षत्वम् अक्षतः ॥७।१२५।२॥
vidyayA krakacena_iva chittvA vRkSatvam akSata: ||7|125|02||
पाश्चात्यः शिशिरे वर्षे पाषणत्वम् उपागतः ।
pAzcAtya: zizire varSe pASaNatvam upAgata: |
मोचितो दक्षिणेन_आशु गो.मांस.आदि=प्रयोगतः ॥७।१२५।३॥
mocita:_dakSiNena_Azu go.mAMsa.Adi=prayogata: ||7|125|03||
शिवे ऽस्त.अचल-पारस्थे वर्षे वर्षेण पश्चिमः ।
zive_asta.acala-pArasthe varSe varSeNa pazcima: |
मोचितो दक्षिणेन_एत्य गो-पिशाच्या वृषी.कृतः ॥७।१२५।४॥
mocita:_dakSiNena_etya go-pizAcyA vRSI.kRta: ||7|125|04||
अत्र_एव क्षेमके वर्षे आम्बिकेय-गिरौ तरौ ।
atra_eva kSemake varSe Ambikeya-girau tarau |
दक्षिणो यक्षताम् यातो मोक्षम् यक्षेण लब्धवान् ॥७।१२५।५॥
dakSiNa:_yakSatAm yAta:_mokSam yakSeNa labdhavAn ||7|125|05||
अत्र_एव वृषके वर्षे शैले केसर-नामनि ।
atra_eva vRSake varSe zaile kesara-nAmani |
केसरित्वम् गतः पूर्वः पाश्चात्येन_एव मोचितः ॥७।१२५।६॥
kesaritvam gata: pUrva: pAzcAtyena_eva mocita: ||7|125|06||
राम* उवाच ।
rAma* uvAca |
एक.देश-गता विष्वक्.व्याप्य कर्माणि कुर्वते ।
eka.deza-gatA viSvak.vyApya karmANi kurvate |
योगिनो त्रिषु कालेषु सर्वाणि भगवन् कथम् ॥७।१२५।७॥
yogina:_triSu kAleSu sarvANi bhagavan katham ||7|125|07||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
इह राम_अप्रबुद्धानाम् यद् अस्त्य्_अस्त्व्_अलम् एव नः ।
iha, rAma,_a-prabuddhAnAm yat_asti_astu_alam eva na: |
तेन यत् तु प्रबुद्धानाम् तद् इदम् शृणु कथ्यते ॥७।१२५।८॥
tena yat tu prabuddhAnAm tat_idam zRNu kathyate ||7|125|08||
चिन्मात्र-सत्ता=सामान्याद् ऋते ऽन्यन् न_आत्म तद्.विदाम् ।
cit.mAtra-sattA=sAmAnyAt_Rte_anyat_na_Atma tat.vidAm |
दृश्य.अत्यन्त.अभाव-बोधे सर्ग.अ.सर्ग=दृशोः क्षये ॥७।१२५।९॥
dRzya.atyanta.abhAva-bodhe sarga.a.sarga=dRzo: kSaye ||7|125|09||
चिन्मात्र-सत्तासामान्ये विश्रान्तस्य निरन्तरम् ।
cit.mAtra-sattAsAmAnye vizrAntasya nirantaram |
सर्वेशस्य_इह सर्वत्वम् सर्व.आत्मत्वम् च सर्वदा ॥७।१२५।१०॥
sarvezasya_iha sarvatvam sarva.Atmatvam ca sarvadA ||7|125|10||
वद केन कथम् कुत्र कदा किम् इव रोध्यते ।
vada kena katham kutra kadA kim iva rodhyate |
सर्वगस् त्व्_अथ सर्व.आत्मा यत्र भाति यदा यथा ॥७।१२५।११॥
sarva.ga:_tu_atha sarva.AtmA yatra bhAti yadA yathA ||7|125|11||
तथा भाति तदा तत्र सर्व.आत्मनि किम् अस्ति न_उ ।
tathA bhAti tadA tatra sarva.Atmani kim asti na_u |
अतीतम् वर्तमानम् च भविष्यत् स्थूलम् अप्य्_अणु ॥७।१२५।१२॥
atItam vartamAnam ca bhaviSyat sthUlam api_aNu ||7|125|12||
तथा दूरम् अदूरम् च निमेषः कल्प* एव च ।
tathA dUram a.dUram ca nimeSa: kalpa* eva ca |
स्वरूपम् अजहत्य्_एव सामान्ये तानि सर्वदा ॥७।१२५।१३॥
svarUpam ajahati_eva sAmAnye tAni sarvadA ||7|125|13||
सर्व.आत्मनि स्थितान्य्_एव पश्य माया-विजृम्भितम् ।
sarva.Atmani sthitAni_eva pazya mAyA-vijRmbhitam |
अजातम् अनिरुद्धम् च यथास्थितम् अवस्थितम् ॥७।१२५।१४॥
a.jAtam a.niruddham ca yathAsthitam avasthitam ||7|125|14||
विज्ञान-घनम् एव_इदम् अत* एव जगत्.त्रयम् ।
vijJAna-ghanam eva_idam ata* eva jagat.trayam |
नभस्त्वम् अत्यजन्ञ_चैव सर्व.आत्मा_एव नभः स्थितम् ॥७।१२५।१५॥
nabhastvam atyajan ca_eva sarva.AtmA_eva nabha: sthitam ||7|125|15||
जगद्.आत्मा जगद्.रूपम् द्रष्टृ-दृश्यतया_उदितम् ।
jagat.AtmA jagat.rUpam draSTR-dRzyatayA_uditam |
विश्व.आत्म-दृग्-वपुर् यत् स्यात् तत् किम् केन कथम् कदा ॥७।१२५।१६॥
vizva.Atma-dRk-vapu:_yat syAt tat kim kena katham kadA ||7|125|16||
दुःसाध्यम् ब्रूहि तत्त्व.ज्ञ साध्य.असाध्य-स्वरूपिणः ।
du:sAdhyam brUhi, tattva.jJa, sAdhya.asAdhya-svarUpiNa: |
तस्माद् अस्याः सदा_एकस्या* विपश्चिद् राज-संविदः ॥७।१२५।१७॥
tasmAt_asyA: sadA_ekasyA* vipazcit-rAja-saMvida: ||7|125|17||
प्रबोधम् अनुगच्छन्त्या* अ-प्राप्ताया: परम् पदम् ।
prabodham anugacchantyA* a-prAptAyA: param padam |
एकस्या* अप्य्_अनेकस्या: सर्वम् सर्वत्र युय्ज्यते ॥७।१२५।१८॥
ekasyA* api_anekasyA: sarvam sarvatra yuyjyate ||7|125|18||
बोध.अबोध.आत्म-रूपे हि किम् नाम_अस्ति परात्मनि ।
bodha.abodha.Atma+rUpe hi kim nAma_asti para.Atmani |
अप्राप्ताया: परम् बोधम् पदार्थ.आकुलता_उचिता ॥७।१२५।१९॥
a-prAptAyA: param bodham padArtha.AkulatA_ucitA ||7|125|19||
किम्चिद् बोधम् प्रविष्टाया: सिद्धता_अप्य्_उचिता_एव सा ।
kim.cit-bodham praviSTAyA: siddhatA_api_ucitA_eva sA |
एवम् ते सर्व.दिक्-संस्था: सर्वम् एव परस्परम् ॥७।१२५।२०॥
evam te sarva.dik-saMsthA: sarvam eva parasparam ||7|125|20||
पश्यन्त्य्_अनुभवन्त्य्_आशु चिकित्सन्ते च संकटम् ।
pazyanti_anubhavanti_Azu cikitsante ca saMkaTam |
बोध.आकाश: स्वकाद् रूपाद् ईषच्.च्युत* इव_आशु चेत् ॥७।१२५।२१॥
bodha.AkAza: svakAt_rUpAt_ISat.cyuta* iva_Azu cet ||7|125|21||
तद्.अन्यताम् इव_आदत्ते सुस्थिरो ऽपि यथा.स्थितम् ।
tat.anyatAm iva_Adatte susthira:_api yathA.sthitam |
राम* उवाच ।
rAma* uvAca |
विपश्चितः प्रबुद्धाश्_चेत् कथम् सिंह-वृष.आदिताम् ॥७।१२५।२२॥
vipazcita: prabuddhA:_cet katham siMha-vRSa.AditAm ||7|125|22||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
दिक्षु यान्ति_इति मे, ब्रह्मन्, बोधाय कथय_आश्व्_अलम् ।
dikSu yAnti_iti me, brahman, bodhAya kathaya_Azu_alam |
प्रबुद्धाः कथिता* ये ते योगिनस् ते मया_अनघ ॥७।१२५।२३॥
prabuddhA: kathitA* ye te yogina:_te mayA,_anagha ||7|125|23||
प्रसङ्ग-रूप.अन्तरतो न प्रबुद्धा* विपश्चित: ।
prasaGga-rUpa.antarata:_na prabuddhA* vipazcita: |
विपश्चितो महाबाह: प्रबुद्धा* निपुणम् न ते ॥७।१२५।२४॥
vipazcita:_mahAbAha:_prabuddhA* nipuNam na te ||7|125|24||
बोध.अबोध-दृशोर् मध्ये ते हि दोलायिताः स्थिताः ।
bodha.a.bodha-dRzo:_madhye te hi dolAyitA: sthitA: |
मोक्ष-चिह्नानि दृश्यन्ते बन्ध-चिह्नानि च_अभितः ॥७।१२५।२५॥
mokSa-cihnAni dRzyante bandha-cihnAni ca_abhita: ||7|125|25||
नित्य.धर्म-प्रबुद्धानाम् तथाभूततया तया ।
nitya.dharma-prabuddhAnAm tathAbhUtatayA tayA |
विपश्चितो धारणया योगिनो न परम् गताः ॥७।१२५।२६॥
vipazcita:_dhAraNayA yogina:_na param gatA: ||7|125|26||
धारणा-योगिनस्_ते हि धारणा-प्राप्त=सिद्धयः ।
dhAraNA-yogina:_te hi dhAraNA-prApta=siddhaya: |
ये परम् बोधम् आयाता* येष्व्_अविद्या न विद्यते ॥७।१२५।२७॥
ye param bodham AyAtA* yeSu_avidyA na vidyate ||7|125|27||
किम् अविद्याम् अवेक्षन्ते ते तामरस-लोचन ।
kim avidyAm avekSante te tAmarasa-locana |
धारणा-योगिनो ह्य्_एते वरेण प्राप्त-सिद्धयः ॥७।१२५।२८॥
dhAraNA-yogina:_hi_ete vareNa prApta-siddhaya: ||7|125|28||
अविद्या विद्यते तेषाम् तेन ते ऽतद्.विचारिण: ।
avidyA vidyate teSAm tena te_a-tad.vicAriNa: |
अन्यश् च शृणु, हे राम, जीवन्मुक्त-शरीरिणाम् ॥७।१२५।२९॥
anya: ca zRNu, he rAma, jIvan.mukta-zarIriNAm ||7|125|29||
भवेद् व्यवहृताव्_एव पदार्थ.अन्तर.वेदनम् ।
bhavet_vyavahRtau_eva padArtha.antara.vedanam |
मोक्षो ऽपि चेतसो धर्मश्_चेतस्य_इव स* तिष्ठति ॥७।१२५।३०॥
mokSa:_api cetasa:_dharma:_cetasya_iva sa* tiSThati ||7|125|30||
न देहे देह.ध rmasx तु न देह.आदि-निवर्तते ।
na dehe deha.dharma:_tu na deha.Adi-nivartate |
न कदा.चन निर्मुक्तम् चेतो भूयो निबध्यते ॥७।१२५।३१॥
na kadA.cana nirmuktam ceta:_bhUya:_nibadhyate ||7|125|31||
यत्नेन_अपि पुनर् बद्धम् केन वृन्त-च्युतम् फलम् ।
yatnena_api puna:_baddham kena vRnta-cyutam phalam |
देहास् तु देह-धर्मेण जीवन्मुक्ति-मताम् अपि ॥७।१२५।३२॥
deha:_tu deha-dharmeNa jIvanmukti-matAm api ||7|125|32||
गृह्यते तद्.गतम् तेषाम् चेतस् त्व्_अचलम् एव तत् ।
gRhyate tat.gatam teSAm ceta:_tu_acalam eva tat |
मोक्षो हि न परज्ञेयो धारण.आदि-प्रयोगवत् ॥७।१२५।३३॥
mokSa:_hi na parajJeya:_dhAraNa.Adi-prayogavat ||7|125|33||
आत्म-संवेद्य* एव_असौ मध्व्.आद्य्.आस्वाद-सौख्यवत् ।
Atma-saMvedya* eva_asau madhu.Adi.AsvAda-saukhyavat |
सुख-दुःखैर् युतो यो ऽसौ स्वयम् बन्ध.अनुभूतिमान् ॥७।१२५।३४॥
sukha-du:khai:_yuta:_ya:_asau svayam bandha.anubhUtimAn ||7|125|34||
तन्_मुक्तौ मुक्त* इत्य्_उक्तः स्व.अनुभूति-प्रदस् त्व्_असौ ।
tat_muktau mukta* iti_ukta: sva.anubhUti-prada:_tu_asau |
अन्तःशीतल-चित्तो हि मुक्त* इत्य्_अभिधीयते ॥७।१२५।३५॥
anta:zItala-citta:_hi mukta* iti_abhidhIyate ||7|125|35||
बन्धः संतप्त-चित्ता_इति देह.आदेस् तन् न दृश्यते ।
bandha: saMtapta-cittA_iti deha.Ade:_tat_na dRzyate |
शरीरे कणशः कृते राज्ये वा विनियोजिते ॥७।१२५।३६॥
zarIre kaNaza: kRte rAjye vA vi.niyojite ||7|125|36||
रुदतो हसतश् चैव जीवन्मुक्त-मतेर् इह ।
rudata:_hasata:_ca_eva jIvan.mukta-mate:_iha |
न दुःखम् न सुखम् किम्चिद् अन्तर्.भवति तत्.स्थितम् ॥७।१२५।३७॥
na du:kham na su.kham kim.cit_antar.bhavati tat.sthitam ||7|125|37||
गृह्णतो ऽप्य्_अनुभूतिस् तु तत्रैव_एषा_अस्ति न_अपरे ।
gRhNata:_api_anubhUti:_tu tatra_eva_eSA_asti na_apare |
दृश्यन्ते पण्डिता* भग्ना* रूप.अन्तरम् उपागताः ॥७।१२५।३८॥
dRzyante paNDitA: bhagnA: rUpa.antaram upAgatA: ||7|125|38||
देहादि-जिवन्मुक्तानाम् स्वभावान् न कदाचन ।
deha.Adi-jivanmuktAnAm svabhAvAn_na kadA.cana |
मृतो ऽपि नैव म्रियते रुदन्न्_अपि न रोदिति ॥७।१२५।३९॥
mRta:_api na_eva mriyate rudan_api na roditi ||7|125|39||
विहसन् न हसत्य्_एव जीवन्मुक्तो महोदयः ।
vihasan_na hasati_eva jIvan.mukta:_mahA.udaya: |
वीतरागाः स.राग.आभा* अ-कोपाः कोप-संयुतः ॥७।१२५।४०॥
vItarAgA: sa.rAga.AbhA* a-kopA: kopa-saMyuta: ||7|125|40||
अ-मोहा* मोह-वलिता* दृश्यन्ते तत्त्व-दर्शिनः ।
a-mohA:_moha-valitA* dRzyante tattva-darzina: |
इदम् सुखम् इदम् दुःखम् इत्य्_आदि-कलनास् तु ताः ॥७।१२५।४१॥
idam sukham idam du:kham iti_Adi-kalanA:_tu tA: ||7|125|41||
अलम् दूर.गतास् तेषाम् अङ्कुरा* नभसो यथा ।
alam dUra.gatA:_teSAm aGkurA* nabhasa:_yathA |
जगद्.आत्मा च न_अस्त्य्_एव यस्य_एकम् सर्वम् अस्ति च ॥७।१२५।४२॥
jagat.AtmA ca na_asti_eva yasya_ekam sarvam asti ca ||7|125|42||
सु.ख-दुःख=आदि तस्य_इति वाक्.व्योम-विटप.उपमा ।
su.kha-du:kha=Adi tasya_iti vAk.vyoma-viTapa.upamA |
अशोका* एव शोचन्ते जीवन्मुक्ता* जय.अन्विताः ॥७।१२५।४३॥
azokA* eva zocante jIvanmuktA* jaya.anvitA: ||7|125|43||
अच्छिन्ना* एक-तद्.भावा* दृश्यन्ते तत्त्व.दर्शिनः ।
acchinnA* eka-tat.bhAvA* dRzyante tattva.darzina: |
शिरः कमल.जस्य_उच्चैः साम.गायन-तत्परम् ॥७।१२५।४४॥
zira: kamala.jasya_uccai: sAma.gAyana-tatparam ||7|125|44||
हरो नखेन चिच्छेद सु.कुमारम् इव_अम्बुजम् ।
hara:_ nakhena ciccheda su.kumAram iva_ambujam |
शक्तो ऽपि न पुनर् ब्रह्मा जनयाम्.आस तच्*छिरः ॥७।१२५।४५॥
zakta:_api na puna:_brahmA janayAm.Asa tat*zira: ||7|125|45||
व्योम.एकता_अस्य चिद्.व्योम्नो मुधा मूर्ध्ना_इतरेण किम् ।
vyoma.ekatA_asya cit.vyomna:_mudhA mUrdhnA_itareNa kim |
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ॥७।१२५।४६॥
na_eva tasya kRtena_artha:_na_a-kRtena_iha ka:cana ||7|125|46||
यद्य्_अथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ।
yadi_athA nAma sampannam tat_tathA_astu_itareNa kim |
हरो हरिण-शाव.अक्षीम् अक्षीण-शरतो ऽश्रु च ।
hara:_hariNa-zAva.akSIm akSINa-zarata:_azru ca |
धत्ते वपुषि दुघ्ध.अब्धिर् गुप्त.अमृत-कलाम् इव ॥७।१२५।४७॥
dhatte vapuSi dughdha.abdhi:_gupta.amRta-kalAm iva ||7|125|47||
शक्तो ऽपि रागिताम् एष* न त्यजत्य्_उत्तम.आशयः ।
zakta:_api rAgitAm eSa* na tyajati_uttama.Azaya: |
पञ्चेषु दाह-समये दृष्टा* नीरागता-गुणाः ॥७।१२५।४८॥
paJceSu dAha-samaye dRSTA* nIrAgatA-guNA: ||7|125|48||
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ।
na_eva tasya kRtena_artha:_na_akRtena_iha ka:cana |
न च_अस्य सर्व.भूतेषु कश्चिद्.अर्थ-व्यपाश्रयः ॥७।१२५।४९॥
na ca_asya sarva.bhUteSu ka:cit.artha-vi.apAzraya: ||7|125|49||
रागिता_एषस्_तु मा वा_अस्य किम् अरागितया_अन्यया ।
rAgitA_eSa:_tu mA vA_asya kim a.rAgitayA_anyayA |
यद्_यथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ॥७।१२५।५०॥
yat_yathA nAma sampannam tat tathA_astu_itareNa kim ||7|125|50||
करोति कारयत्य्_उच्चैर् म्रियते मार्यते ऽपि च ।
karoti kArayati_uccai:_mriyate mAryate_api ca |
जायते वर्धते_ऽजस्रम् जीवन्मुक्तो जनार्दनः ॥७।१२५।५१॥
jAyate vardhate_ajasram jIvanmukta:_janArdana: ||7|125|51||
न च_अजवम् जवी.भावम् त्यक्तुम् शक्तो ऽप्य्_असौ न तम् ।
na ca_ajavam javI.bhAvam tyaktum zakta:_api_asau na tam |
तेन त्यक्तेन नैव_अर्थस् तस्य नैव_आश्रितेन च ॥७।१२५।५२॥
tena tyaktena na_eva_artha:_tasya na_eva_Azritena ca ||7|125|52||
तद् यथास्थितम् एव_आस्तु इह इत्य्_अस्त-वासनम् ।
tat_yathAsthitam eva_Astu*iha*iti_asta-vAsanam |
हरिर् निरिच्छ* एव_आस्ते शुद्ध-चिन्मात्र=रूप.भृत् ॥७।१२५।५३॥
hari:_niriccha *eva_Aste zuddha-cit.mAtra=rUpa.bhRt ||7|125|53||
आत्मानम् आन्दोलयति काल-कन्दुकताम् गतम् ।
AtmAnam Andolayati kAla-kandukatAm gatam |
अजस्रम् नित्यम् आदित्यो जगद्.गृह-नभो ऽङ्गणे ॥७।१२५।५४॥
ajasram nityam Aditya:_jagat.gRha-nabha:.aGgaNe ||7|125|54||
न च रोधयितुम् देहम् न समर्थो दिन-ईश्वरः ।
na ca rodhayitum deham na samartha:_dina-Izvara: |
निरिच्छा* एव निर्वाणास् तथा_अप्य्_आस्ते यथास्थितम् ॥७।१२५।५५॥
nir.icchA* eva nirvANa:_tathA_api_Aste yathAsthitam ||7|125|55||
चन्द्रो ऽनुभवति व्यर्थम् आकल्पम् क्षयम् अक्षयम् ।
candra:_anubhavati vyartham Akalpam kSayam akSayam |
जीवन्मुक्ततया खिन्नो यथास्थितम् अवस्थितम् ॥७।१२५।५६॥
jIvanmuktatayA khinna:_yathAsthitam avasthitam ||7|125|56||
मरुत्त-हव्य-गौरीश-वीर्य-ग्रास.आदि-खेदिताम् ।
marutta-havya-gaurIza-vIrya-grAsa.Adi-kheditAm |
जीवन्मुक्तो वहत्य्_अग्निर् यथा स्थित्या समस्थितिः ॥७।१२५।५७॥
jIvanmukta:_vahati_agni:_yathA sthityA samasthiti: ||7|125|57||
वह्नीभिर् विजिगीषाभिः कृपणाव् इव तिष्ठतः ।
vahnIbhi:_vi.jigISAbhi: kRpaNau_iva tiSThata: |
जीवन्मुक्ताव्_अपि गुरू लोके शुक्र-बृहस्पती ॥७।१२५।५८॥
jIvanmuktau_api gurU loke zukra-bRhaspatI ||7|125|58||
करोति जन को राज्यम् जीवन्मुक्त-मना मुनिः ।
karoti janaka:_rAjyam jIvanmukta-manA muni: |
जगत्याम् आजिषु_उग्रासु देहम् जर्जरताम् नयन् ॥७।१२५।५९॥
jagatyAm AjiSu_ugrAsu deham jarjaratAm nayan ||7|125|59||
नल-मन्धातृ-सगर-दिलिप-नहुष=आदयः ।
nala-mandhAtR-sagara-dilipa-nahuSa=Adaya: |
जीवन्मुक्ताश् चिरम् राज्यम् चक्रुर् आकुलिता* इव ॥७।१२५।६०॥
jIvan.muktA:_ciram rAjyam cakru:_AkulitA* iva ||7|125|60||
व्यवहारे य thaix व_अ xjJas त thaix व खलु पण्डितः ।
vyavahAre yathA_eva_ajJa:_tathA_eva khalu paNDita: |
वासना-अवासने एव कारणम् बन्ध-मोक्षयोः ॥७।१२५।६१॥
vAsanA-a.vAsane eva kAraNam bandha-mokSayo: ||7|125|61||
बलि-प्रह्लाद-नमुचि-वृत्र.अन्धक-मुर.आदयः ।
bali-prahlAda-namuci-vRtra.andhaka-mura.Adaya: |
जीवन्मुक्ताः स्थितिम् चक्रुर् वीतरागाः सरागवत् ॥७।१२५।६२॥
jIvanmuktA: sthitim cakru:_vItarAgA: sarAgavat ||7|125|62||
तस्माद् असत्त्वे सत्त्वे च राग.द्वेष-क्षय.उदये ।
tasmAt_a.sattve sattve ca rAga.dveSa-kSaya.udaye |
न मनाग् अपि भेदो ऽस्ति ज्ञ-खम् प्रति स्वरूपिणि ॥७।१२५।६३॥
na manAk_api bheda:_asti jJa-kham prati svarUpiNi ||7|125|63||
ज्ञानेन_आकाश-शुद्धेन धर्म.अन्ये गगन.उपमान् ।
jJAnena_AkAza-zuddhena dharma.anye gagana.upamAn |
विन्दन्ति जीवन्मुक्तानाम् तेषाम् भेद-मतिः कुतः ॥७।१२५।६४॥
vindanti jIvanmuktAnAm teSAm bheda-mati: kuta: ||7|125|64||
भास्वरम् शक्र-कोदण्डम् यथा नाना_इव शून्यकम् ।
bhAsvaram zakra-kodaNDam yathA nAnA_iva zUnyakam |
आभास.मात्रम् एव_अयम् तथा दृश्य.आत्मको भ्रमः ॥७।१२५।६५॥
AbhAsa.mAtram eva_ayam tathA dRzya.Atmaka:_bhrama: ||7|125|65||
शक्र-चापे यथा भान्ति नानावर्णा नभो_ऽङ्गणे ।
zakra-cApe yathA bhAnti nAnAvarNA nabho-aGgaNe |
तथा शून्य.आत्मका* एव ब्रह्माण्ड-परमाणवः ॥७।१२५।६६॥
tathA zUnya.AtmakA: eva brahmANDa-paramANava: ||7|125|66||
इदम् जगद् असद् भाति सद् इव व्यक्तिम् आगतम् ।
idam jagat_a-sat_bhAti sat_iva vyaktim Agatam |
अजातम् अनिरुद्धम् च यथा शून्यत्वम् अम्बरे ॥७।१२५।६७॥
a-jAtam a-niruddham ca yathA zUnyatvam ambare ||7|125|67||
स.आद्यन्तम् अप्य्_अन्.आद्यन्तम् अशून्यम् अपि शून्यकम् ।
sa.Adyantam api_an.Adyantam a-zUnyam api zUnyakam |
जगज्.जातम् तथा_अजातम् अ-रुद्धम् रुद्धम् एव च ॥७।१२५।६८॥
jagat.jAtam tathA_a-jAtam a-ruddham ruddham eva ca ||7|125|68||
जातम् निरुद्धम् अस्त्य्_एवम् ब्रह्म व्योम_एव भासते ।
jAtam niruddham asti_evam brahma vyoma_eva bhAsate |
यथा दारु.मयः स्तम्भस् तथा तच्_छालभञ्जिका ॥७।१२५।६९॥
yathA dAru.maya: stambha:_tathA tat_zAlabhaJjikA ||7|125|69||
समस्त-कलन=उन्मुक्तम् समम् निर्निद्रम् आसनम् ।
samasta-kalana=unmuktam samam nir.nidram Asanam |
यद् एकान्त-चिद्.आकाशम् तद्.विद्यात् तन्मयम् जगत् ॥७।१२५।७०॥
yat_ekAnta-cit.AkAzam tat.vidyAt_tat.mayam jagat ||7|125|70||
देशाद् देश.अन्तर-प्राप्तौ यन्_मध्ये संविदः वपुः ।
dezAt_deza.antara-prAptau yat_madhye saMvida: vapu: |
अन्.उन्मेषाम् चिदाकाशम् तद्-विद्यात् तन्.मयम् जगत् ॥७।१२५।७१॥
an.unmeSAm cid.AkAzam tad-vidyAt tan.mayam jagat ||7|125|71||
तत्र यद् द्वैतम् ऐक्यम् तन् मन्ये तद् अपि नैव च ।
tatra yat_dvaitam aikyam tat_manye tat_api na_eva ca |
तद् व्योम केवलम् भाति मन्ये तद् अपि नैव च ॥७।१२५।७२॥
tat_vyoma kevalam bhAti manye tat_api na_eva ca ||7|125|72||
जगद्_आकाशम् एव_इदम् आत्मा_एव_आत्मनि वा स्थितम् ।
jagat_AkAzam eva_idam AtmA_eva_Atmani vA sthitam |
भविष्यत्-पुरवद्.दृष्टम् अपि स्फारम् अपि स्फुटम् ॥७।१२५।७३॥
bhaviSyat-puravat.dRSTam api sphAram api sphuTam ||7|125|73||
आकाश-कोश-विशद्-आशय, दृश्य-जायम्
AkAza-koza-vizat-Azaya, dRzya-jAyam
मौन.आत्म, तिष्ठति शिला-घनम् एव शान्तम् ।
mauna.Atma, tiSThati zilA-ghanam eva zAntam |
यन्_नाम तस्य जगद्_अत्य्.अभिधाम् विधाय
yat_nAma tasya jagat_ati.abhidhAm vidhAya
स्व.आत्मा_इव मोहित* इव_अयम् अहो नु माया ॥७।१२५।७४॥
sva.AtmA_iva mohita* iva_ayam aho nu mAyA ||7|125|74||
॥
•
oॐm
•
FM.7.125
Measured Consciousness
VASISHTHA said—
वर्षे शान्त-भय.अभिख्ये जल.धारे गिरौ तरौ ।
varSe zAnta-bhaya.abhikhye jala.dhAre girau tarau |
तादृक्-कर्तरि-पानीयम् शाक.द्वीपे पिबन् स्थितः ॥७।१२५।१॥
tAdRk-kartari-pAnIyam zAka.dvIpe piban sthita: ||7|125|1||
.
varSe - in The Rains = zAnta-bhaya.abhikhye – called Quiet and Fear = jaladhAre – in a raincloud - girau – on a mountain - tarau – in a tree - tAdRk-kartari-pAnIyam - thus doing in the cupped hand = in zAka.teakwood-dvIpa.Land
piban - drinking = sthita: - situate -
.
*vlm.1 Vasishtha Continued: Now of the quadripartite bodies of the prince, that which was transformed to a tree, in the valley called the vale of fearlessness in sacadwipa: supported itself by sucking the better water of the rock which it drew by its roots,
*sv.1-2 VASISTHA continued: When the king that went east was under the spell of the water he had drunk, it was the one that went west who rescued him.
* varSe - in The Rains = zAnta-bhaya.abhikhye – called Quiet and Fear = jaladhAre – in a raincloud - girau – on a mountain - tarau – in a tree - tAdRk-kartari-pAnIyam - thus doing in the cupped hand = in zAka.teakwood-dvIpa.Land piban - drinking = sthita: - situate -
पूर्वो ऽथ वर्ष-सप्तत्या पाश्चात्येन_एत्य मोक्षितः ।
pUrva:_atha varSa-saptatyA pAzcAtyena_etya mokSita: |
विद्यया क्रकचेन_इव छित्त्वा वृक्षत्वम् अक्षतः ॥७।१२५।२॥
vidyayA krakacena_iva chittvA vRkSatvam akSata: ||7|125|2||
.
pUrva.West: = atha - next = varSa-saptatyA - after seven years = purva: - West =
pAzcAtyena - by the Western force = etya mokSita: - hvg.become freed = vidyayA - thru knowledge = krakacena iva - by.a.saw as.if = chittvA vRkSatvam akSata: - shattered the tree-quality which was unbroken
.
*vlm.2. It was then that the western part of the royal person, came up to the relief of the former or eastern part, and released it from the curse of its vegetable state of full seventy years, by the power of its incantations.
*sv.1-2 VASISTHA continued: When the king that went east was under the spell of the water he had drunk, it was the one that went west who rescued him.
* pUrva.West: = atha - next = varSa-saptatyA - after seven years = purva: - West =
pAzcAtyena - by the Western force = etya mokSita: - hvg.become freed = vidyayA - thru knowledge = krakacena iva - by.a.saw as.if = chittvA vRkSatvam akSata: - shattered the tree-quality which was unbroken
पाश्चात्यः शिशिरे वर्षे पाषणत्वम् उपागतः ।
pAzcAtya: zizire varSe pASaNatvam upAgata: |
मोचितो दक्षिणेन_आशु गो.मांस.आदि=प्रयोगतः ॥७।१२५।३॥
mocita:_dakSiNena_Azu go.mAMsa.Adi=prayogata: ||7|125|3||
.
pAzcAtya: - The Westerner =
zizire varSe – in showering rain =
pASaNatvam upAgata: - to the quality of a stone approached +
mocita.released/set.free: dakSiNas.to the south.ena Azu.quickly/at.once
go.mAMsa.Adi=prayoga.xx.ta:
*vlm.3. Again the western person of the king, passing to the frigid clime, was there transformed to a stone by curse of the chief of the Pisácha tribe; but was released afterwards from that state by the southern personage, by his offering\g of meat food to the carnivorous Pisácha.
*sv.3 When the king that went west became a rock, it was the one that went south who rescued him by the use of beef, etc.
शिवे ऽस्त.अचल-पारस्थे वर्षे वर्षेण पश्चिमः ।
zive_asta.acala-pArasthe varSe varSeNa pazcima: |
मोचितो दक्षिणेन_एत्य गो-पिशाच्या वृषी.कृतः ॥७।१२५।४॥
mocita:_dakSiNena_etya go-pizAcyA vRSI.kRta: ||7|125|4||
.
ziva.Shiva.bliss.e asta.xx.acala.xx.pArastha.xx.e varSa.year.e varSeNa.xx pazcima.xx: mocita.released/set.free: dakSiNas.to the south.ena etya.having.gone go.xx.pizAcI.xx.yA vRSI.xx.kRta.done/made:
.
*sv.4 When the king that went west had been transformed into a bull by a female goblin who had the form of a cow, it was the one that went south who rescued him again.
*vlm.4. At another time as this western personage, was settled beyond the western horizon, it was changed to the form of a bull by a female fiend, that had assumed on her the form of a cow, and was freed at last from that state by the southern person
.
##pR - *pAra.m - the further bank or shore, the opposite side, the end or limit of anything • *pAram+>gam - to reach the end, carry out [as a promise], study or learn thoroughly [as a science] . *pAram+>nI - to bring to a close +
##muc 2- *mocita - caused to be released , set free Hit.
अत्र_एव क्षेमके वर्षे आम्बिकेय-गिरौ तरौ ।
atra_eva kSemake varSe Ambikeya-girau tarau |
दक्षिणो यक्षताम् यातो मोक्षम् यक्षेण लब्धवान् ॥७।१२५।५॥
dakSiNa:_yakSatAm yAta:_mokSam yakSeNa labdhavAn ||7|125|5||
.
atra.here eva.indeed\only/very kSemaka.e varSa.year.e Ambikeya.giri.au taru.tree.au dakSiNas.to the south: yakSa.tA.ness.m yAta.having.come: mokSa.Freedom.m by/with yakSa.Warder.eNa labdha.got/obtained.vAn.like
.
*sv.5 When the king that went south was turned into a celestial, he was rescued by another celestial at the intercession of the one who went west.
*vlm.5. Again the southern figure of the prince, was doomed to live as a demon on a mountain tree in the Kshemaka, and was liberated at last from it by the yaksba prince.
अत्र_एव वृषके वर्षे शैले केसर-नामनि ।
atra_eva vRSake varSe zaile kesara-nAmani |
केसरित्वम् गतः पूर्वः पाश्चात्येन_एव मोचितः ॥७।१२५।६॥
kesaritvam gata: pUrva: pAzcAtyena_eva mocita: ||7|125|6||
.
atra.here eva.indeed\only/very whin vRSaka.xx.e varSa.year.e zaila.stone.e whin kesara.mane.nAma.namely/by.name.ni kesari.lion.tva.condition/-ity.m gata.gone.: pUrva.full.: pAzcAtya.western/last.ena.xx eva.indeed\only/very mocita.released/set.free-:
.
*sv.6 When the king who went east was turned into a lion, it was the one who went west that rescued him.
*vlm.6. Then again, the eastern person of the prince, was metamorphosed to the shape of a lion, on a mountain in the province of Vrishaka, and was delivered, for its metamorphoses by the western personality.
.
##kliz - *kesarin - a - having a mane • *kesarI: - a lion • a horse • a monkey (husband of the mother of Hanuman) • *kesariNI - a lioness - FM.1.23.042 -
RAAMA said—
एक.देश-गता विष्वक्.व्याप्य कर्माणि कुर्वते ।
eka.deza-gatA viSvak.vyApya karmANi kurvate |
योगिनो त्रिषु कालेषु सर्वाणि भगवन् कथम् ॥७।१२५।७॥
yogina:_triSu kAleSu sarvANi bhagavan katham ||7|125|7||
.
eka.one.deza.place.gata.gone.A: viSvag.vyApya karmANi kurvate yogina: triSu kAleSU sarvANi bhagavan katham
.
*sv.7 RÂMA asked: But how do these yogis perform such varied actions in the three periods of time? Pray tell me this
*vlm.7. Râma rejoined:—How is it sir, that the single individuality of the prince, which was confined in one spot as that of a yogi; could be ubiquious at one and tte same time, could perform the various acts of different times and places at once, by the all comprehensive universality of the mind.
VASISHTHA said—
इह राम_अप्रबुद्धानाम् यद् अस्त्य्_अस्त्व्_अलम् एव नः ।
iha, rAma,_a-prabuddhAnAm yat_asti_astu_alam eva na: |
तेन यत् तु प्रबुद्धानाम् तद् इदम् शृणु कथ्यते ॥७।१२५।८॥
tena yat tu prabuddhAnAm tat_idam zRNu kathyate ||7|125|8||
.
iha rAma_a.prabuddhAnAm yat_asti - what is here (in this world), Râma, for the unawakened -
astu_alam eva na: tena yat_tu prabuddhAnAm tat idam zRNu kathyate
.
*vlm.8. Vasishtha replied: O Ráma! Let the unenlightened think whatever they may, respecting this world; (i. e. let them take its unreality for positive reality); but do you attend to what I say, regarding the light in which it is viewed by the enlightened yogi (who view it in its spiritual light, and conduct all their operations in the mind only),
*sv.8 VASISTHA continued: Whatever be the explanation that the unenlightened people may give for this, let them: but listen to the enlightened {prabuddha} explanation. {"enlightened" = prabuddha. awakened, fully realized.
चिन्मात्र-सत्ता=सामान्याद् ऋते ऽन्यन् न_आत्म तद्.विदाम् ।
cit.mAtra-sattA=sAmAnyAt_Rte_anyat_na_Atma tat.vidAm |
दृश्य.अत्यन्त.अभाव-बोधे सर्ग.अ.सर्ग=दृशोः क्षये ॥७।१२५।९॥
dRzya.atyanta.abhAva-bodhe sarga.a.sarga=dRzo: kSaye ||7|125|9||
.
cit.mAtra-sattA=sAmAnyAt_Rte_anyat na_Atma tat-vidAm dRzya.atyanta.abhAva-bodhe
sarga.a.sarga=dRzo: kSaye
.
*sv.9 In the vision of the knowers of the truth, there is nothing other than the pure and infinite consciousness, and the objective universe is completely and totally non-existent. There is neither a creation nor its opposite.
*vlm.9. According to spiritualists, there is no other essence, except one universal Intellect; the phenomenal are an utter inexistence, and the creation or increate entity of the world, blends into nothing. (The intellect is a formless and all-pervading essence, and acts in many ways in all places).
चिन्मात्र-सत्तासामान्ये विश्रान्तस्य निरन्तरम् ।
cit.mAtra-sattAsAmAnye vizrAntasya nirantaram |
सर्वेशस्य_इह सर्वत्वम् सर्व.आत्मत्वम् च सर्वदा ॥७।१२५।१०॥
sarvezasya_iha sarvatvam sarva.Atmatvam ca sarvadA ||7|125|10||
.
cin.mAtra-sattAsAmAnye -ambiguously sattA-sAmAnye / sattA-a.sAmAnye -
vizrAntasya nirantaram sarvezasya iha sarvatvam sarvAtmatvam ca
sarvadA -everywhen.
*sv.10 He who rests for ever in this pure and infinite consciousness is the omnipresent and omnipotent Lord; he is the all and he is the self of all at all times.
*vlm.10. This universal Intellect is the eternal residence of and one with the eternal and universal soul; and it is this that constitutes the essentiality and universality of the Supreme soul at all times.
वद केन कथम् कुत्र कदा किम् इव रोध्यते ।
vada kena katham kutra kadA kim iva rodhyate |
सर्वगस् त्व्_अथ सर्व.आत्मा यत्र भाति यदा यथा ॥७।१२५।११॥
sarva.ga:_tu_atha sarva.AtmA yatra bhAti yadA yathA ||7|125|11||
.
vada kena katham kutra kadA kim iva rodhyate sarva.ga:_tu_atha sarva.AtmA yatra bhAti yadA yathA
.
#rodhyate
.
*sv.11 Tell me, who can restrain him, how, where and when. The omnipresent shines as and when he likes, for he is the self of all. What is not present in the self of all?
*vlm.11. Say, who can obstruct any where or by any force the course of the great mind, which is ubiquitous and all comprehensive, and exhibits itself in various forms in the endless varieties of its thoughts. (Hence there is nothing in reality, except they be but representations of the inward thoughts of the mind; or manifestations of the omnipresent One in various shapes).
तथा भाति तदा तत्र सर्व.आत्मनि किम् अस्ति न_उ ।
tathA bhAti tadA tatra sarva.Atmani kim asti na_u |
अतीतम् वर्तमानम् च भविष्यत् स्थूलम् अप्य्_अणु ॥७।१२५।१२॥
atItam vartamAnam ca bhaviSyat sthUlam api_aNu ||7|125|12||
.
tathA bhAti tadA tatra - thus shines then there =
sarva.Atmani - in every self =
kim asti no – what is NOT =
atItam vartamAnam ca - beyond existing too =
bhaviSyat_sthUlam api_aNu – will become gross tho atomic.
*sv.12 Hence, he shines how, when and where he likes, whether it is the past or the future or the present and whether it is the gross or subtle field in which such action takes place
*vlm.12. What is it to us and what can we call to be ours, when all these sights are exhibited in the supreme soul or Intellect in all places and times; and all that is present, past and future, are comprised that all-comprehending mind.
तथा दूरम् अदूरम् च निमेषः कल्प* एव च ।
tathA dUram a.dUram ca nimeSa: kalpa* eva ca |
स्वरूपम् अजहत्य्_एव सामान्ये तानि सर्वदा ॥७।१२५।१३॥
svarUpam ajahati_eva sAmAnye tAni sarvadA ||7|125|13||
.
tathA dUram a.dUram ca - thus far and near =
nimeSa: kalpa* eva ca – a moment and an age thus too =
svarUpam ajahati_eva sAmAnya.e tAni sarvadA
.
*sv.13 Without ever abandoning his reality as pure consciousness, he functions at a distance and near, creating an epoch or the twinkling of an eye
*vlm.13. So that the far and near, a moment and an age, are the same to it, which is never altered in its nature (so says the sruti:—It is both near and afar, the past and the present &c).
सर्व.आत्मनि स्थितान्य्_एव पश्य माया-विजृम्भितम् ।
sarva.Atmani sthitAni_eva pazya mAyA-vijRmbhitam |
अजातम् अनिरुद्धम् च यथास्थितम् अवस्थितम् ॥७।१२५।१४॥
a.jAtam a.niruddham ca yathAsthitam avasthitam ||7|125|14||
.
sarva.Atmani sthitAni_eva – in every self situate tho – while situate in the All.Self =
pazya mAyA-vijRmbhitam - see/know mAyA.Illusion exploding =
a.jAtam a.niruddham
ca yathAsthitam avasthitam
.
#jAta/#niruddha
*sv.14 All this is in the self but the appearance is Mâyâ (illusory); he is unborn and uncreated and has not been restrained or inhibited What IS is as it is.
*vlm.14. All things are situated in the soul, and yet look at the act of Ignorance, that they appear to be placed without it, as we behold them with our naked eyes: (as phantasms of the hidden soul).
विज्ञान-घनम् एव_इदम् अत* एव जगत्.त्रयम् ।
vijJAna-ghanam eva_idam ata* eva jagat.trayam |
नभस्त्वम् अत्यजन्ञ_चैव सर्व.आत्मा_एव नभः स्थितम् ॥७।१२५।१५॥
nabhastvam atyajan ca_eva sarva.AtmA_eva nabha: sthitam ||7|125|15||
.
vijJAna-ghanam eva_idam – Understanding thickens into this =
ata:_eva jagat.trayam – from which alone are the Three.Worlds =
nabhastvam atyajan_ca_eva sarva.AtmA_eva nabha: sthitam
.
*sv.15 Whatever IS is a mass of consciousness; and that itself is the three worlds.
*vlm.15. The soul is the substantial omniscience of vacuous form, and exhibits the three worlds in its vacuity, without changing its vacuousness, (but shows like the magic lantern, the phantasmagoria of these in itself).
जगद्.आत्मा जगद्.रूपम् द्रष्टृ-दृश्यतया_उदितम् ।
jagat.AtmA jagat.rUpam draSTR-dRzyatayA_uditam |
विश्व.आत्म-दृग्-वपुर् यत् स्यात् तत् किम् केन कथम् कदा ॥७।१२५।१६॥
vizva.Atma-dRk-vapu:_yat syAt tat kim kena katham kadA ||7|125|16||
.
jagad.AtmA jagad.rUpam - the self of the world is the form of the world =
*jd. everything that has a name has a self. ideas have self. pebbles have self.
draSTR-dRzyatayA_uditam – thru the Seer & the Scene =
vizva.Atma-dRg.vapu:_yat - universal.self-seer.body
tat_kim kena katham kadA – that what why how when
.
*sv.16 It is the self of the world, it is the form of the world which has arisen on account of the polarisation of consciousness into the subject and the object
*vlm.16. The universal soul appears in the universe, as both its viewer and the view in itself, or as the subjective and objective in its self-same nature; but how is it possible for the inherent soul of the apparent world, to admit of a visible form in any way, unless it be by the delusion of our understanding to think it so.
दुःसाध्यम् ब्रूहि तत्त्व.ज्ञ साध्य.असाध्य-स्वरूपिणः ।
du:sAdhyam brUhi, tattva.jJa, sAdhya.asAdhya-svarUpiNa: |
तस्माद् अस्याः सदा_एकस्या* विपश्चिद् राज-संविदः ॥७।१२५।१७॥
tasmAt_asyA: sadA_ekasyA* vipazcit-rAja-saMvida: ||7|125|17||
.
du:.bad.sAdhya.xx.m brUhi.xx. tattvajJa.xx. sAdhya.xx.asAdhya.xx.svarUpi.xx.Na:
tasmAt.therefore/from.that asyA:.xx. sadA.always/ever ekasyA: vipazcit.Vipashchit.The.Scholar.rAja.xx.saMvit.Awareness.a:
.
*sv.17 Who has created this seer of all, the subject of all — how and when? Nothing is impossible for this consciousness.
*vlm.17. But tell me thou sage that knowest the truth, what thing is impossible to the active agency of the selfsame Deity, to whom all things are alike possible at all times and places; and so also to the wise king Vipaschit, who was alike conscious of his self identity in all his quadruple forms. (The Lord that spreads unspent, and acts alike in all. Pope).
प्रबोधम् अनुगच्छन्त्या* अ-प्राप्ताया: परम् पदम् ।
prabodham anugacchantyA* a-prAptAyA: param padam |
एकस्या* अप्य्_अनेकस्या: सर्वम् सर्वत्र युय्ज्यते ॥७।१२५।१८॥
ekasyA* api_anekasyA: sarvam sarvatra yuyjyate ||7|125|18||
.
prabodham anugacchantyA:_aprAptAyA: param padam ekasyA:_api_anekasyA: sarvam sarvatra yuyjyate
.
*sv.18 The consciousness of vipazcit had become awakened but it had not attained the supreme state. Hence, though it is one it manifests as the all everywhere.
*vlm.18. The enlightened Intellect of the yogi, that has not yet arrived at its transcendent state of unity with the Deity; and retains the sense of its individuality; can yet readily unite itself with the souls of others in all places.
बोध.अबोध.आत्म-रूपे हि किम् नाम_अस्ति परात्मनि ।
bodha.abodha.Atma+rUpe hi kim nAma_asti para.Atmani |
अप्राप्ताया: परम् बोधम् पदार्थ.आकुलता_उचिता ॥७।१२५।१९॥
a-prAptAyA: param bodham padArtha.AkulatA_ucitA ||7|125|19||
.
bodha.a.bodha.Atma-rUpe hi kim nAma_asti para.Atmani a-prAptAyA: param bodham padArtha.AkulatA ucitA
.
*sv.19 In a state in which there is both awakening and non-awakening, all these things are possible; when the supreme truth has not been attained, such materialisation is possible.
*vlm.19. There is nothing impossible to the supreme soul; but the half enlightened soul, that lingers between its knowledge and ignorance, and has not attained to transcendent wisdom, is confounded in its intellect regarding the true knowledge of things.
किम्चिद् बोधम् प्रविष्टाया: सिद्धता_अप्य्_उचिता_एव सा ।
kim.cit-bodham praviSTAyA: siddhatA_api_ucitA_eva sA |
एवम् ते सर्व.दिक्-संस्था: सर्वम् एव परस्परम् ॥७।१२५।२०॥
evam te sarva.dik-saMsthA: sarvam eva parasparam ||7|125|20||
.
kim.cid.bodham praviSTAyA: siddhatA_api_ucitA_eva sA evam te sarva.dik-saMsthA:
sarvam eva parasparam
.
*vlm.20. The soul that is somewhat advanced in its knowledge, is said to have partly progressed towards its perfection (siddhi); hence the four parts of Vipaschit situated on the four sides, made up a perfect whole. (The whole number in common calculation, is usually divided into and made up of four quarters).
*sv.20 It is when there is such partial awakening that one enjoys psychic powers.
#praviSTa
पश्यन्त्य्_अनुभवन्त्य्_आशु चिकित्सन्ते च संकटम् ।
pazyanti_anubhavanti_Azu cikitsante ca saMkaTam |
बोध.आकाश: स्वकाद् रूपाद् ईषच्.च्युत* इव_आशु चेत् ॥७।१२५।२१॥
bodha.AkAza: svakAt_rUpAt_ISat.cyuta* iva_Azu cet ||7|125|21||
तद्.अन्यताम् इव_आदत्ते सुस्थिरो ऽपि यथा.स्थितम् ।
tat.anyatAm iva_Adatte susthira:_api yathA.sthitam |
.
pazyanti_anubhavanti_Azu cikitsante ca saMkaTam bodha.AkAza: svakAt_rUpAd
ISac-cyuta iva_Azu cet
.
*sv.21 Thus, the four vipazcits experienced the states that the others had.
*vlm.21. These four parts were as so many states or degrees of perfection, which lighted on Vipaschit like the rays of heavenly light; and these states mutually helped and healed each other, as the members of the body assist and supply to the defects of one another.
RAAMA said—
विपश्चितः प्रबुद्धाश्_चेत् कथम् सिंह-वृष.आदिताम् ॥७।१२५।२२॥
vipazcita: prabuddhA:_cet katham siMha-vRSa.AditAm ||7|125|22||
.
vipazcita: prabuddhA:_cet katham siMha-vRSa.AditAm
.
*vlm.22. Ráma said:—Tell me, O venerable Brahman, why the quadruple king Vipaschit, ran on all sides like brutes, if he was so enlightened in every part, and why he did not sit collected in himself as he was.
*sv.22-23a RÂMA asked. If vipazcit was an enlightened person, how could he consider himself a lion, etc.?
*sv.23b-24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in-between.
VASISHTHA said—
दिक्षु यान्ति_इति मे, ब्रह्मन्, बोधाय कथय_आश्व्_अलम् ।
dikSu yAnti_iti me, brahman, bodhAya kathaya_Azu_alam |
प्रबुद्धाः कथिता* ये ते योगिनस् ते मया_अनघ ॥७।१२५।२३॥
prabuddhA: kathitA* ye te yogina:_te mayA,_anagha ||7|125|23||
.
dikSu yAnti iti me brahman bodhAya kathaya_Azu_alam – tell me all about it for my realization = prabuddhA: kathitA: ye te yogina:_te mayA_anagha
.
*vlm.23. Vasishtha replied:—What I have related to you regarding enlightenment, applies only to the case of yogis, who though they are combined of many parts in their minds, do yet remain sedate in themselves in the same state.
*sv.23b-24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in-between.
प्रसङ्ग-रूप.अन्तरतो न प्रबुद्धा* विपश्चित: ।
prasaGga-rUpa.antarata:_na prabuddhA* vipazcita: |
विपश्चितो महाबाह: प्रबुद्धा* निपुणम् न ते ॥७।१२५।२४॥
vipazcita:_mahAbAha:_prabuddhA* nipuNam na te ||7|125|24||
.
prasaGga-rUpa.antara.ta: na prabuddhA vipazcita:
the Scholarites, Master Archer,
prabuddhA:_nipuNam na te
.
*vlm.24. But the Vipaschitas were not so wholly enlightened as the holy yogis, but being partly enlightened, they remained in the midmost state between the two, as if hanging betwixt both state of enlightenment and ignorance at the same time.
*sv.23b-24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in-between.
बोध.अबोध-दृशोर् मध्ये ते हि दोलायिताः स्थिताः ।
bodha.a.bodha-dRzo:_madhye te hi dolAyitA: sthitA: |
मोक्ष-चिह्नानि दृश्यन्ते बन्ध-चिह्नानि च_अभितः ॥७।१२५।२५॥
mokSa-cihnAni dRzyante bandha-cihnAni ca_abhita: ||7|125|25||
.
bodha.a.bodha-dRzo:_madhye – between the realized and unrealized seer -
te hi dolAyitA: sthitA: - they are swinging in their state -
mokSa-cihnAni dRzyante – the marks of Freedom are seen -
bandha-cihnAni ca_abhita: - and the marks of Bondage also -
*sv.25 In such people the signs of enlightenment or liberation are seen, as also the signs of ignorance and bondage. They are half-awakened.
*vlm.25. They bore upon them the marks of both at once, namely of the one by their discretion and discernment, and of the other by the passions and affections of their minds, that led them to the two different ways of liberation as well as of bondage.
नित्य.धर्म-प्रबुद्धानाम् तथाभूततया तया ।
nitya.dharma-prabuddhAnAm tathAbhUtatayA tayA |
विपश्चितो धारणया योगिनो न परम् गताः ॥७।१२५।२६॥
vipazcita:_dhAraNayA yogina:_na param gatA: ||7|125|26||
.
nitya.dharma-prabuddhAnAm tathAbhUtatayA tayA vipazcita:_dhAraNayA yogina:_na param gatA:
.
*sv.26 Whatever vipazcit had attained had been attained through contemplation, not because he had reached the supreme state. All these siddhis or psychic powers are had by such contemplation.
*vlm.26. Those who are ever vigilant in the discharge of their pious acts, and are wavering between their temporal and eternal concerns, as the Vipaschitas continued in their course of action, such persons cannot be perfect and esoteric yogis in this life.
धारणा-योगिनस्_ते हि धारणा-प्राप्त=सिद्धयः ।
dhAraNA-yogina:_te hi dhAraNA-prApta=siddhaya: |
ये परम् बोधम् आयाता* येष्व्_अविद्या न विद्यते ॥७।१२५।२७॥
ye param bodham AyAtA* yeSu_avidyA na vidyate ||7|125|27||
.
dhAraNA-yogina:_te hi – for they are Affective dhAraNa.yogins =
dhAraNA-prApta=siddhaya: - who have got the skill of Affectation =
ye param bodham AyAtA: - who have come to perfect Realization =
yeSu_avidyA na vidyate – in whom ignorance is not known
...
*sv.27 In those who have reached the supreme state, there is no ignorance or delusion. How can they have a deluded vision and how can they see falsehood?
*vlm.27. The devotees that are devoted to their devotion of a particular deity as the Vipaschitas were of the god of fire, are styled as the dhárana yogis; and not transcendent or param yogis, unless they attain to transcendental knowledge (or jnáná yoga, which removes the avidya ignorance).
किम् अविद्याम् अवेक्षन्ते ते तामरस-लोचन ।
kim avidyAm avekSante te tAmarasa-locana |
धारणा-योगिनो ह्य्_एते वरेण प्राप्त-सिद्धयः ॥७।१२५।२८॥
dhAraNA-yogina:_hi_ete vareNa prApta-siddhaya: ||7|125|28||
.
kim avidyAm avekSante te tAmarasa-locana dhAraNA-yogina:_hi_ete vareNa prApta-siddhaya:
.
*sv.28 The yogis who practise contemplation and who attain various psychic powers through grace or boons are subject to ignorance which is noticed in them. Hence, they contemplate not the truth but something which is other than the real.
*vlm.28. The learned yogi does not see any mist of ignorance, to obstruct his sight of the lights of truth; but the ignorant devotee is blind to truth, though he may be received into the favour of his favorite deity.
#dhAraNA - collection or concentration of the mind (joined with the retention of breath) . dhAraNA.Affectation, identification with the object of meditation.
अविद्या विद्यते तेषाम् तेन ते ऽतद्.विचारिण: ।
avidyA vidyate teSAm tena te_a-tad.vicAriNa: |
अन्यश् च शृणु, हे राम, जीवन्मुक्त-शरीरिणाम् ॥७।१२५।२९॥
anya: ca zRNu, he rAma, jIvan.mukta-zarIriNAm ||7|125|29||
.
avidyA vidyate teSAm tena te_a-tad.vicAriNa: anya:_ca zRNu hey rAma, jIvan.mukta-zarIriNAm
.
*vlm.29. The vipaschitas were all of them subject to ignorance, and they rejected the knowledge of the true soul, by their attachment to gross material bodies, which are at best but vain unrealities. Listen therefore to what I will now relate, regarding those that are liberated from their grossness even in their lifetime.
*sv.29 There is something more. Even in the case of those liberated sages who are still alive, there is comprehension of materiality while they are engaged in day-to-day activity.
भवेद् व्यवहृताव्_एव पदार्थ.अन्तर.वेदनम् ।
bhavet_vyavahRtau_eva padArtha.antara.vedanam |
मोक्षो ऽपि चेतसो धर्मश्_चेतस्य_इव स* तिष्ठति ॥७।१२५।३०॥
mokSa:_api cetasa:_dharma:_cetasya_iva sa* tiSThati ||7|125|30||
.
bhavet_vyavahRtau_eva padArtha.antara.vedanam mokSa:_api cetasa:_dharma: cetasya_iva sa_tiSThati
.
*vlm.30. The yogis retain of course their knowledge of the concrete, in their conduct of the external affairs of life; but liberation is the virtue of the mind, consisting in its freedom from subjection to gross materials, and subsisting in the mind only, and not in the body or its sensibility.
*sv.30 Moksa or liberation is also a state of the mind. The natural function of the body adheres to it and does not cease.
न देहे देह.ध rmasx तु न देह.आदि-निवर्तते ।
na dehe deha.dharma:_tu na deha.Adi-nivartate |
न कदा.चन निर्मुक्तम् चेतो भूयो निबध्यते ॥७।१२५।३१॥
na kadA.cana nirmuktam ceta:_bhUya:_nibadhyate ||7|125|31||
.
na dehe deha.dharma:_tu na deha.Adi-nivartate na kadA.cana nirmuktam ceta:_bhUya:_nibadhyate
.
*vlm.31. But as the bodily properties are inseparably connected with the body, and its sensibility can in no way be separated from it; the liberated soul is therefore no way attached to it, nor doth the yogi ever take any heed of it in his mind (his thoughts being solely fixed in the soleity of the soul).
*sv.31-32 One who is freed from ignorance, or the mind, is never again bound by the mind, even as once the fruit has fallen from the tree, no amount of effort can connect it to the tree. The body functions as is natural to it even in the case of the liberated person; but the consciousness in that person is stable and is not affected by the states of the physical body.
यत्नेन_अपि पुनर् बद्धम् केन वृन्त-च्युतम् फलम् ।
yatnena_api puna:_baddham kena vRnta-cyutam phalam |
देहास् तु देह-धर्मेण जीवन्मुक्ति-मताम् अपि ॥७।१२५।३२॥
deha:_tu deha-dharmeNa jIvanmukti-matAm api ||7|125|32||
.
yatnena_api puna:_baddham kena vRntacyutam phalam deha:_tu deha-dharmeNa jIvanmukti-matAm api
.
*vlm.32. The mind of the liberated yogi is never reunited with his body, any more than pollen is ever rejoined with its parent stalk; altho the bodily properties of the living liberated yogi, ever remain the same as those of worldly persons. (Freedom consists in the minds and soul, and not in the bonded body).
*sv.31-32 One who is freed from ignorance, or the mind, is never again bound by the mind, even as once the fruit has fallen from the tree, no amount of effort can connect it to the tree. The body functions as is natural to it even in the case of the liberated person; but the consciousness in that person is stable and is not affected by the states of the physical body.
गृह्यते तद्.गतम् तेषाम् चेतस् त्व्_अचलम् एव तत् ।
gRhyate tat.gatam teSAm ceta:_tu_acalam eva tat |
मोक्षो हि न परज्ञेयो धारण.आदि-प्रयोगवत् ॥७।१२५।३३॥
mokSa:_hi na parajJeya:_dhAraNa.Adi-prayogavat ||7|125|33||
.
gRhyate tad.gatam teSAm – having.grasped that.path for.those =
ceta:_tu_acalam eva tat – affectivity tho still only that +
mokSo hi na parajJeya: dhAraNa.Adi-prayogavat
.
*vlm.33. The bodies of both are of course equally perceptible by all, but not the minds which are hidden in them; the liberated soul cannot be seen by others; but the incarcerate spirit is known to every body, by its addictedness to the discharge of its bounded duties.
*sv. The powers gained through contemplation, etc., can be seen by others; but the state of liberation that one attains cannot be seen by others ...
आत्म-संवेद्य* एव_असौ मध्व्.आद्य्.आस्वाद-सौख्यवत् ।
Atma-saMvedya* eva_asau madhu.Adi.AsvAda-saukhyavat |
सुख-दुःखैर् युतो यो ऽसौ स्वयम् बन्ध.अनुभूतिमान् ॥७।१२५।३४॥
sukha-du:khai:_yuta:_ya:_asau svayam bandha.anubhUtimAn ||7|125|34||
.
Atma-saMvedya_eva asau – only to become.aware.of.self =
madhu Adi AsvAda saukhyavat
sukha-du:khair yuto yo asau – he who is joined with pleasure and sorrow -
svayam bandha.anubhUtimAn – himself experiences bondage
.
*vwv.1546.y2.2.5b/y7.125.34b. Firmness of desire for objects is called bondage. He who is united with pleasure and pain, himself has the experience of bondage.
*vlm.34. Self-liberation is as well perceptible to oneself, as his perception of the sweetness of honey and the taste of other things, are well known to himself; and one is well acquainted with his liberation and bondage, from his consciousness of pleasure and pain from the one or other.
*sv.33-34-35 When one who has experienced the state of bondage and also pain and pleasure is liberated from all these, he is said to be liberated. He is considered a liberated person whose inner consciousness is cool and peaceful; he is in bondage whose mind and heart are disturbed and distracted. Bondage and liberation are not noticed in physical functions.
तन्_मुक्तौ मुक्त* इत्य्_उक्तः स्व.अनुभूति-प्रदस् त्व्_असौ ।
tat_muktau mukta* iti_ukta: sva.anubhUti-prada:_tu_asau |
अन्तःशीतल-चित्तो हि मुक्त* इत्य्_अभिधीयते ॥७।१२५।३५॥
anta:zItala-citta:_hi mukta* iti_abhidhIyate ||7|125|35||
.
tan_muktau – that effective freeing mukta_iti_ukta: - ""Free", so its said. =
sva.anubhUti - effective self-experience =
:_tu_asau
anta:zItala-citta: hi - for it's the inner coolth of the Affection =
mukta iti_abhidhIyate - that is said to be "free".
*vlm.35. It is thus by one's inward perception of his liberation, that he is called the liberate; and it is also the inward coolness of his soul, as well as the indifference of his mind, that constitute his liberation even in his life time.
बन्धः संतप्त-चित्ता_इति देह.आदेस् तन् न दृश्यते ।
bandha: saMtapta-cittA_iti deha.Ade:_tat_na dRzyate |
शरीरे कणशः कृते राज्ये वा विनियोजिते ॥७।१२५।३६॥
zarIre kaNaza: kRte rAjye vA vi.niyojite ||7|125|36||
.
bandha.bondage.: saMtapta.xx.cittA.xx iti.so/"thus" deha.gross.body.xx.Ade: tan na dRzyate.xx whin zarIra.body.e kaNaza.xx.: whin kRta.done/made.e rAjya.royal/realm.e vA.or/otherwise viniyojita.xx.e
.
*ABComm. saMtapta-cittA saMshir ArSa:... ||
*vlm.36. Neither the bondage, or liberation of the soul, nor the pleasure or painfulness of one's mind can be any how known to another; whether you divide the body into pieces or place it upon a royal throne. (Though the features of the face, are said to be indicators of the inward mind).
*sv.36 Whether his body is cut into a thousand pieces or he is crowned an emperor, the liberated one is liberated even if he apparently weeps and laughs.
रुदतो हसतश् चैव जीवन्मुक्त-मतेर् इह ।
rudata:_hasata:_ca_eva jIvan.mukta-mate:_iha |
न दुःखम् न सुखम् किम्चिद् अन्तर्.भवति तत्.स्थितम् ॥७।१२५।३७॥
na du:kham na su.kham kim.cit_antar.bhavati tat.sthitam ||7|125|37||
.
rudata: hasata: ca eva jIvanmukta.mati.e: iha na du:kham na su.kham kimcit antar.bhavati tat.sthitam
.
*vlm.37. Whether laughing or crying, the liberated soul feels no pleasure or pain therein; because it is situated in both states in the unalterable spirit of god.
*sv.37-38 Within himself he is neither elated nor depressed. He experiences neither happiness nor unhappiness, even while receiving all these experiences.
गृह्णतो ऽप्य्_अनुभूतिस् तु तत्रैव_एषा_अस्ति न_अपरे ।
gRhNata:_api_anubhUti:_tu tatra_eva_eSA_asti na_apare |
दृश्यन्ते पण्डिता* भग्ना* रूप.अन्तरम् उपागताः ॥७।१२५।३८॥
dRzyante paNDitA: bhagnA: rUpa.antaram upAgatA: ||7|125|38||
.
gRhNata: api anubhUti: tu tatra eva eSA asti na apare
dRzyante paNDitA: bhagnA: rUpa.antaram upAgatA:
.
*vlm.38. The minds of liberated persons, are settled in the divine spirit and no where else, even when they are in the act of of receiving or doing any thing with their bodies: But the learned men of the different schools, are seen to be quite wise from their unacquaintance with liberation; (and being moved by the circumstances of life).
देहादि-जिवन्मुक्तानाम् स्वभावान् न कदाचन ।
deha.Adi-jivanmuktAnAm svabhAvAn_na kadA.cana |
मृतो ऽपि नैव म्रियते रुदन्न्_अपि न रोदिति ॥७।१२५।३९॥
mRta:_api na_eva mriyate rudan_api na roditi ||7|125|39||
.
deha.Adi-jivanmuktAnAm – the bodily apparatus of someone Living.Free =
svabhAvAn_na kadA.cana
mRta:_api na_eva mriyate – tho slain he is not slain -
rudan_api na roditi – tho weeping, he does not weep
.
*vlm.39. The bodies of liberated persons, are not affected by external events, and though such a one may appear to be weeping, yet he never weeps in grief; nor does he die, with the death of his mortal body.
*sv.39-40 He is not dead even when he is dead, he does not weep though he weeps, he does not laugh though he laughs — such is a liberated one.
विहसन् न हसत्य्_एव जीवन्मुक्तो महोदयः ।
vihasan_na hasati_eva jIvan.mukta:_mahA.udaya: |
वीतरागाः स.राग.आभा* अ-कोपाः कोप-संयुतः ॥७।१२५।४०॥
vItarAgA: sa.rAga.AbhA* a-kopA: kopa-saMyuta: ||7|125|40||
.
laughing, he does not laugh at.all
:
one Living-Free,
most fortunate, his passions gone,
yet seems-to-be impassioned
.
he's without anger,
altho he may seem full of it
.
vihasan_na hasati_eva jIvan.mukta:_mahA.udaya: = vItarAgA: sa.rAga.AbhA* a-kopA: kopa-saMyuta:
.
#has - vihas -vihasati -MW says to burst-out laughing, LOL... -while VLM says smile, and SV laughs. It depends on how you interpret >has, smiling or laughing, and the prefix vi-.
अ-मोहा* मोह-वलिता* दृश्यन्ते तत्त्व-दर्शिनः ।
a-mohA:_moha-valitA* dRzyante tattva-darzina: |
इदम् सुखम् इदम् दुःखम् इत्य्_आदि-कलनास् तु ताः ॥७।१२५।४१॥
idam sukham idam du:kham iti_Adi-kalanA:_tu tA: ||7|125|41||
.
a-mohA:_moha-valitA: dRzyante tattva-darzina: idam sukham idam du:kham ity.Adi-kalanA:_tu tA:
.
*vlm.41. Undeluded he sees the delusions of the world, and unseen by any he sees the failings of others; and all pleasure &and pain seem as ideal unto him.
*sv.41-42 He is free from attraction or attachment, though he is attracted and attached. He gets angry though he is not angry, he is not deluded though he is deluded.
अलम् दूर.गतास् तेषाम् अङ्कुरा* नभसो यथा ।
alam dUra.gatA:_teSAm aGkurA* nabhasa:_yathA |
जगद्.आत्मा च न_अस्त्य्_एव यस्य_एकम् सर्वम् अस्ति च ॥७।१२५।४२॥
jagat.AtmA ca na_asti_eva yasya_ekam sarvam asti ca ||7|125|42||
.
alam dUra.gatA:_teSAm aGkurA* nabhasa:_yathA = jagat.AtmA ca na_asti_eva yasya_ekam sarvam asti ca
.
##*jagadAtmA
.
*vlm.42. Every thing is as nil to the liberate, as flowers growing in the garden of the sky; and the existence of the world is non-existence unto him, who sees the unity alone in all existence. (The One being all and all being one; all others are lost in the only One).
*sv.41-42 He is free from attraction or attachment, though he is attracted and attached. He gets angry though he is not angry, he is not deluded though he is deluded.
सु.ख-दुःख=आदि तस्य_इति वाक्.व्योम-विटप.उपमा ।
su.kha-du:kha=Adi tasya_iti vAk.vyoma-viTapa.upamA |
अशोका* एव शोचन्ते जीवन्मुक्ता* जय.अन्विताः ॥७।१२५।४३॥
azokA* eva zocante jIvanmuktA* jaya.anvitA: ||7|125|43||
.
su.kha-du:kha=Adi – pleasure, sorrow, &c -
tasya_iti – for him these are -
vAg.vyoma-viTapa=upamA – word.space- -
azokA:_eva zocante jIvanmuktA:_jaya.anvitA:
.
*vlm.43. The words pleasure and pain, are as aerial flowers to him, who are indifferent to them, who have become victorious over their feelings, by their liberation from all sensations in their life time.
#viT - #viTapa: -am - the young branch of a tree or creeper •• a keeper of ["slender twigs"] boy prostitutes. •• #viTapaka: - a tree • a rogue, voluptuary (= #viTa) • #viTapazas -ind.- in branches or shoots •-• viTapa.peTaka: - "a multitude of rogues" *mw [a racket of rascals]. #viTapin - having branches or boughs (as a tree) mbh
अच्छिन्ना* एक-तद्.भावा* दृश्यन्ते तत्त्व.दर्शिनः ।
acchinnA* eka-tat.bhAvA* dRzyante tattva.darzina: |
शिरः कमल.जस्य_उच्चैः साम.गायन-तत्परम् ॥७।१२५।४४॥
zira: kamala.jasya_uccai: sAma.gAyana-tatparam ||7|125|44||
.
acchinnA* eka.tat.bhAvA: dRzyante tattva.darzina: zira: kamala.jasya_uccai: sAma.gAyana-tatparam
.
*vlm.44. They that have known the truth, are unaltered in their natures; as the mouths of Brahmá, are unflinching in the recital of Vedas. (?)
*sv.43-44 The notions This is happiness' and 'This is unhappiness' do not arise in the liberated ones. When they have realised the truth that there is neither 'the world' nor 'the self and that the one is the all, 'happiness' and 'unhappiness' are seen as meaningless words. Their grief is superficial, for they are free from sorrow.
हरो नखेन चिच्छेद सु.कुमारम् इव_अम्बुजम् ।
hara:_ nakhena ciccheda su.kumAram iva_ambujam |
शक्तो ऽपि न पुनर् ब्रह्मा जनयाम्.आस तच्*छिरः ॥७।१२५।४५॥
zakta:_api na puna:_brahmA janayAm.Asa tat*zira: ||7|125|45||
.
hara: nakhena ciccheda su.kumAram iva_ambujam zakta:_api na puna:_brahmA janayAm.Asa tac_chira:
.
#chid -ciccheda -pft. ac. sg. 3, "he split" • pft. ac. sg. 1, "I split".
*vlm.45. And as Siva ripped the upper head of Brahmá, as a bud of lotus, with the nail of his hand; and the god neither resented it, nor grew another head instead, which he was well able to do: so the meek yogi remains unresentful at any harm done to him.
*sv.45-46a It is said that lord Siva plucked off one of the five heads of lord Brahma. The latter was surely capable of growing one more to replace it. But he did not, for he knew "When all this creation is illusory, what shall I do with one more head?".
व्योम.एकता_अस्य चिद्.व्योम्नो मुधा मूर्ध्ना_इतरेण किम् ।
vyoma.ekatA_asya cit.vyomna:_mudhA mUrdhnA_itareNa kim |
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ॥७।१२५।४६॥
na_eva tasya kRtena_artha:_na_a-kRtena_iha ka:cana ||7|125|46||
.
vyoma.ekatA_asya cit.vyomna: - when his space of Consciousness is equal with the spacious sky -
mudhA mUrdhnA_itareNa kim – in vain for him anther head -
na_eva tasya kRtena_artha: - there is no good for him w/ doing -
na_a.kRtena_iha kaz.cana – nor of non.doing here anyhow -
*vlm.46. Of what use is the upward or sky-looking face to him, whose inner or intellectual eye shows him the voidness of all things around; hence the possession of the external organ of sight, is useless to him, who sees everything within himself.
*sv.45-46a It is said that lord Siva plucked off one of the five heads of lord Brahma. The latter was surely capable of growing one more to replace it. But he did not, for he knew "When all this creation is illusory, what shall I do with one more head?".
*sv.46b-47a He had nothing to gain from doing something or from refraining from doing something. Whatever happens, let it happen even so; why should it be otherwise?
यद्य्_अथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ।
yadi_athA nAma sampannam tat_tathA_astu_itareNa kim |
हरो हरिण-शाव.अक्षीम् अक्षीण-शरतो ऽश्रु च ।
hara:_hariNa-zAva.akSIm akSINa-zarata:_azru ca |
धत्ते वपुषि दुघ्ध.अब्धिर् गुप्त.अमृत-कलाम् इव ॥७।१२५।४७॥
dhatte vapuSi dughdha.abdhi:_gupta.amRta-kalAm iva ||7|125|47||
.
yadi_athA nAma sampannam – if next namely produced =
tat_tathA_astu_itareNa kim – that this would.be by another how? +
hara:_hariNazAcAkSIm
akSINa-zarata:_azru ca
dhatte vapuSi dughdha.abdhi:_gupta.amRta-kalAm iva
*vlm.47. Every one gets as it is allotted to him by his fate, in retribution of his past actions; and his fatality (of retributive justice), does not betide mortals only; but binds the god Siva also to the sweet embaces[ embraces] of Gaurí, as well as to hiis melancholy contemplation for ever; and so also doth the milky ocean, bear the ambrosial moon in his ample bosom. (An irrevocable binds even jove himself, as Hara to his nakedness, and Hari to hid serpent bed),
*sv.46b-47a He had nothing to gain from doing something or from refraining from doing something. Whatever happens, let it happen even so; why should it be otherwise?
*sv.47bc Lord Siva has his consort in one half of his body, though he has the power to burn up even the god of love. He has the power to abandon all attachment or affection, but he behaves as if he is attached to his consort.
शक्तो ऽपि रागिताम् एष* न त्यजत्य्_उत्तम.आशयः ।
zakta:_api rAgitAm eSa* na tyajati_uttama.Azaya: |
पञ्चेषु दाह-समये दृष्टा* नीरागता-गुणाः ॥७।१२५।४८॥
paJceSu dAha-samaye dRSTA* nIrAgatA-guNA: ||7|125|48||
.
zakta:_api rAgitAm eSa* na tyajati_uttama.Azaya: paJceSu.dAha-samaye dRSTA:_nIrAgatA-guNA:
.
*vlm.48. Good minded men are seldom seen to abandon their passions, though they are capable of doing so in their life time; but they become quite dispassionate upon their death, when the five elemental principles of their bodies, are burnt away upon the funeral pile, (All lie level with the dust in their silent graves).
*sv.48-49-50 He has nothing to gain by remaining so attached nor does he gain anything by non-attachment. Let it be as it is.
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ।
na_eva tasya kRtena_artha:_na_akRtena_iha ka:cana |
न च_अस्य सर्व.भूतेषु कश्चिद्.अर्थ-व्यपाश्रयः ॥७।१२५।४९॥
na ca_asya sarva.bhUteSu ka:cit.artha-vi.apAzraya: ||7|125|49||
.
na_eva tasya kRtena_artha: - not at.all for.him by doing =
na_akRtena_iha kaz.cana – not by nondoing iha.here(in.the.world) whatever.how +
na ca_asya sarva.bhUteSu – nor too asya.for.this.one among all beings =
kaz.cid-artha-vyapAzraya: - whatever-purpose-trusting.in
.
*vlm.49. But the living liberated man, gains nothing by his doing anything, nor loses aught by his doing of naught; nor has he any concern with any person, nor interest whatever with anything here on earth.
*sv.48-49-50 He has nothing to gain by remaining so attached nor does he gain anything by non-attachment. Let it be as it is.
*ABComm. vyapAzraya: prayojana-lAbha: ||7|125|
#zraya - #Azraya - #apAzraya - #vyapAzraya
श्रि #zri - #Azri - #apAzri - #vyapAzri - #vyapAzraya m. - going away, secession • seat, place (end-comp. = being in or on) • place of refuge, shelter, support (end-comp. = having recourse to, trusting in) • expectation. -
रागिता_एषस्_तु मा वा_अस्य किम् अरागितया_अन्यया ।
rAgitA_eSa:_tu mA vA_asya kim a.rAgitayA_anyayA |
यद्_यथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ॥७।१२५।५०॥
yat_yathA nAma sampannam tat tathA_astu_itareNa kim ||7|125|50||
.
rAgitA.xx. eSa.this.one-: tu.tho mA.do.not vA.or.else- asya.his\its -
kim.xx.
by/with a-non/without-rAgita.xx.yA anya.any.other-yA
yat.this.which yathA.so/in.this.way- nAma.namely sampanna.thriving/endowed.with-m
tat.that.one- tathA.thus/in.that.way- let.it.be itareNa.xx. kim.xx.
.
*vlm.50. What avails one's passionateness or dispassionateness in this world; since what is fated in this life, cannot be averted by any means.
*sv.48-49-50 He has nothing to gain by remaining so attached nor does he gain anything by non-attachment. Let it be as it is.
करोति कारयत्य्_उच्चैर् म्रियते मार्यते ऽपि च ।
karoti kArayati_uccai:_mriyate mAryate_api ca |
जायते वर्धते_ऽजस्रम् जीवन्मुक्तो जनार्दनः ॥७।१२५।५१॥
jAyate vardhate_ajasram jIvanmukta:_janArdana: ||7|125|51||
.
karoti kArayati_uccai: mriyate mAryate_api ca jAyate vardhate_ajasram jIvanmukto janArdana:
.
*vlm.51. The god Hari, who is liberated in his life, does not yet cease from his work of slaying the Asuras, or to have them slain by the hands of Indra &c; he becomes incarnate, to die himself or by hands of demons; and is repeatedly born and grown up, to be extinct at last. (Such is the general doom of all).
*sv.51-52 Even so lord Visnu engages himself in various activities and inspires others to engage themselves in such activities, too; he 'dies' and he kills others; he is born and he grows — though all the time he is totally free from all this. He could easily refrain from all this but what is to be gained from such restraint?
न च_अजवम् जवी.भावम् त्यक्तुम् शक्तो ऽप्य्_असौ न तम् ।
na ca_ajavam javI.bhAvam tyaktum zakta:_api_asau na tam |
तेन त्यक्तेन नैव_अर्थस् तस्य नैव_आश्रितेन च ॥७।१२५।५२॥
tena tyaktena na_eva_artha:_tasya na_eva_Azritena ca ||7|125|52||
.
na ca_ajavam – and not inactive =
javI.bhAvam tyaktum zakta:_api_asau na tam – tho he is not able to abandon that
active nature =
tena tyaktena - w that abandoned =
na_eva_artha: tasya
na_eva_Azritena ca
*vlm.51. The god Hari, who is liberated in his life, does not yet cease from his work of slaying the Asuras, or to have them slain by the hands of Indra &c; he becomes incarnate, to die himself or by hands of demons; and is repeatedly born and grown up, to be extinct at last. (Such is the general doom of all).
*sv.51-52 Even so lord Visnu engages himself in various activities and inspires others to engage themselves in such activities, too; he 'dies' and he kills others; he is born and he grows — though all the time he is totally free from all this. He could easily refrain from all this but what is to be gained from such restraint?
तद् यथास्थितम् एव_आस्तु इह इत्य्_अस्त-वासनम् ।
tat_yathAsthitam eva_Astu*iha*iti_asta-vAsanam |
हरिर् निरिच्छ* एव_आस्ते शुद्ध-चिन्मात्र=रूप.भृत् ॥७।१२५।५३॥
hari:_niriccha *eva_Aste zuddha-cit.mAtra=rUpa.bhRt ||7|125|53||
.
tat_yathAsthitam eva_Astu - that as-is only let.it.be =
iha iti_asta-vAsanam – here so with set.Vaasanaas =
hari:_niriccha eva_Aste x
zuddha-cin.mAtra-rUpa.bhRt
*vlm.53. Therefore let a man remain in whatever state he may be, without having any desire of his own; because the god Hari is without any desire in himself, being the form of pure Intellect or Intelligence only. (Desire subsists in the.mind, and not in the intellectual soul).
*sv.53 Let all these be as they are. Such is the attitude of one who is established in the realisation of the infinite consciousness.
आत्मानम् आन्दोलयति काल-कन्दुकताम् गतम् ।
AtmAnam Andolayati kAla-kandukatAm gatam |
अजस्रम् नित्यम् आदित्यो जगद्.गृह-नभो ऽङ्गणे ॥७।१२५।५४॥
ajasram nityam Aditya:_jagat.gRha-nabha:.aGgaNe ||7|125|54||
.
AtmAnam Andolayati - the self swinging =
kAla-kandukatAm gatam
ajasram nityam
Aditya: jagat-gRha-nabhoGgaNe –
*vlm.54 The changing time changes and moves the steady soul, like a ball on every side; as it turns about the fixed sun round the world in appearance; (and not in reality).
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
#dul -to swing ("unDULate"") - #* - #andolaya, #Andolaya -Nom. P. #Andolayati} , to swing , agitate Ba1lar. • -#andolita, #Andolita -adj.- -agitated, swung.
#skand* - #kanduka –m.- a ball of wood or pith for playing with MBh.
#nabh -#nabha-: -the Spacious (sky, rather fr. >nabh denoting 'bursting forth' or 'expanding' than fr. >nah 'connecting', scil. heaven and earth) the sky, atmosphere (= #nabhas) •-• #nabhastala –n.- "sky-surface", firmament; N. of the 10th solar mansion (Sagittarius). • #nabhoGgaNa –n.- celestial vault , firmament_vAsav.
न च रोधयितुम् देहम् न समर्थो दिनेश्वरः ।
na ca rodhayitum deham na samartha:_dina-Izvara: |
निरिच्छा* एव निर्वाणास् तथा.अप्य्_आस्ते यथास्थितम् ॥७।१२५।५५॥
nir.icchA* eva nirvANa:_tathA.api_Aste yathAsthitam ||7|125|55||
.
na ca rodhayitum deham na samartha: dina.Izvara: nir.icchA:.eva nirvANa:.tathA.api.Aste yathAsthitam
.
*vlm.55. The lord of the day, is not able to restrain his body, from its apparent course; though he is seated in his nirvana as he is, without any desire of changing his place.
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
चन्द्रो ऽनुभवति व्यर्थम् आकल्पम् क्षयम् अक्षयम् ।
candra:_anubhavati vyartham Akalpam kSayam akSayam |
जीवन्मुक्ततया खिन्नो यथास्थितम् अवस्थितम् ॥७।१२५।५६॥
jIvanmuktatayA khinna:_yathAsthitam avasthitam ||7|125|56||
.
candra: anubhavati vyartham Akalpam kSayam akSayam jIvanmuktatayA khinna: yathAsthitam avasthitam
.
*vlm.56. The moon also appears to be waning under her wasting desease, though she remains ever the same in all kalpa ages of the world; so the soul of the liberated person continues the same, though his body is subject to decay by age.
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
मरुत्त-हव्य-गौरीश-वीर्य-ग्रास.आदि-खेदिताम् ।
marutta-havya-gaurIza-vIrya-grAsa.Adi-kheditAm |
जीवन्मुक्तो वहत्य्_अग्निर् यथा स्थित्या समस्थितिः ॥७।१२५।५७॥
jIvanmukta:_vahati_agni:_yathA sthityA samasthiti: ||7|125|57||
.
marutta.havya.gaurIza.vIrya.grAsa.mouthful/food.Adi.&c.khedita.xx.Am
jIvanmukta.Living.Free: vahati.xx agni.fire: yathA.so/in.this.way by/with sthiti.state/condition.yA samasthiti.xx:
.
*vlm.57. The fire too is ever free and liberated in itself, because nothing can extinguish its latent heat at any time; and though it was suppressed by the sacrificeal butter of marutta, and the seminal liquid of Siva for a while, yet it revived again as it was before. (Light and heat are coeternal elements).
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
वह्नीभिर् विजिगीषाभिः कृपणाव् इव तिष्ठतः ।
vahnIbhi:_vi.jigISAbhi: kRpaNau_iva tiSThata: |
जीवन्मुक्ताव्_अपि गुरू लोके शुक्र-बृहस्पती ॥७।१२५।५८॥
jIvanmuktau_api gurU loke zukra-bRhaspatI ||7|125|58||
.
vahnIbhi:_ - w fires = vijigISAbhi: - desirous of victory =
kRpaNau iva.like/as.if tiSThata:
jIvanmuktau_api gurU loke - both Living.Free while gurus in the world, =
zukra-bRhaspatI - shukra the Bright & bRhaspati the Grandfather =
.
*sv.58 The preceptors of the gods (Brhaspati) and of the demons (Sukra) are also jiivanmuktas, though they play the roles of the leaders of opposing forces, fighting each other like ignorant men.
*vlm.58. Vrihaspati and Sukra the preceptors of the gods and demigods, were liberated in their life time, and with all their ambitious views of predominence, they as dull and miserable persons.
करोति जन को राज्यम् जीवन्मुक्त-मना मुनिः ।
karoti janaka:_rAjyam jIvanmukta-manA muni: |
जगत्याम् आजिषु_उग्रासु देहम् जर्जरताम् नयन् ॥७।१२५।५९॥
jagatyAm AjiSu_ugrAsu deham jarjaratAm nayan ||7|125|59||
.
karoti.does/doing janaka.xx: rAjya.royal/realm.m jIvanmukta.Living.Free.manA.Mind muni.xx.:
janaka rules his kingdom as a muni Living.Free =
jagatyAm - in the world =
AjiSu_ugrAsu - in battles of ferocity =
deham jarjaratAm nayan – Body to senility leading
.
*sv.59-60 King Janaka is also a liberated royal sage; yet, he engages himself in dreadful wars.
*vlm.59. The sagely prince Janaka is perfectly liberated in his mind, and yet he is not loathe to rule over his princedom, and to quell his enemies in battle.
*ABComm. AjiSu yuddheSu ||
नल-मन्धातृ-सगर-दिलिप-नहुष=आदयः ।
nala-mandhAtR-sagara-dilipa-nahuSa=Adaya: |
जीवन्मुक्ताश् चिरम् राज्यम् चक्रुर् आकुलिता* इव ॥७।१२५।६०॥
jIvan.muktA:_ciram rAjyam cakru:_AkulitA* iva ||7|125|60||
.
nala.xx.mandhAtR.xx.sagara.xx.dilipa.xx.nahuSa.xx.Adayas.&c.
jIvan.muktA: - Living.Free =
for long x
rAjyam cakru: - made their kingdom =
AkulitA:_iva - as.if bewildered
...
.
*vlm.p.60 The great Kings Nala, Mandhata, Sagara, Dilipa, Nahusa and others were all liberated in their lives, yet they reigned and ruled over their kingdoms with all the vigilance of sovereigns.
*sv. ... While discharging his worldly duties, the enlightened person behaves in the same way as the ignorant person.
कुल् #kul - #Akul - #Akulita - confounded, bewildered, perplexed, worried • made muddy (as water).
#nala #mandhAtR #sagara #dilipa #nahuSa
व्यवहारे य thaix व_अ xjJas त thaix व खलु पण्डितः ।
vyavahAre yathA_eva_ajJa:_tathA_eva khalu paNDita: |
वासना-अवासने एव कारणम् बन्ध-मोक्षयोः ॥७।१२५।६१॥
vAsanA-a.vAsane eva kAraNam bandha-mokSayo: ||7|125|61||
.
...
vyavahAra.xx.e yathaiva.xx. ajJa.xx.: - in their affairs like the ignorant =
tathaiva.xx. khalu.xx. paNDita.xx.: - thus too as.well a paNDita =
vAsanA.Imprint/Habituation.a.not.vAsanA.Imprint/Habituation.xx.e eva.indeed\only/very - with or without vAsanA attachment =
kAraNa.cause.m bandha.bondage.mokSa.Freedom.yo: - the cause of Bondage & Freedom... =
.
*vwv.1597.y3.21.22a/y7125.061. Dear One! The reality of the visible object for the seer (or individualized consciousness) is called bondage. Desire and absence of desire are alone the causes of bondage and liberation (respectively).
*vlm.61. A man acting either wisely or foolishly in life, is neither bound to or liberated in this world; but it is his ardent desire of or apathy to worldiness, that constitutes his bondage to or liberation from it.
*sv.61 The distinction between bondage and liberation lies in the state of one's consciousness, which is conditioned in bondage and unconditioned in liberation.
बलि-प्रह्लाद-नमुचि-वृत्र.अन्धक-मुर.आदयः ।
bali-prahlAda-namuci-vRtra.andhaka-mura.Adaya: |
जीवन्मुक्ताः स्थितिम् चक्रुर् वीतरागाः सरागवत् ॥७।१२५।६२॥
jIvanmuktA: sthitim cakru:_vItarAgA: sarAgavat ||7|125|62||
.
...
Bali, Prahlaada, Namuchi, Vrtra, Andhaka, Mura and the like
jIvanmukta.Living.Free.A: sthiti.state/condition.m cakrus.did/made vItarAga.xx.A: sarAgavat.xx
.
*vlm.62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberate in their lives; though they acted as unwisely, as if they were elated by their ambition and passions.
*sv.62-63 Even several demons had attained liberation — like Bali, Prahlada, Namuci, Vrtra, Andhaka, Mura, etc. The enlightened consciousness is unaffected by the rising and setting of likes and dislikes, mental action and supra-mental consciousness.
तस्माद् असत्त्वे सत्त्वे च राग.द्वेष-क्षय.उदये ।
tasmAt_a.sattve sattve ca rAga.dveSa-kSaya.udaye |
न मनाग् अपि भेदो ऽस्ति ज्ञ-खम् प्रति स्वरूपिणि ॥७।१२५।६३॥
na manAk_api bheda:_asti jJa-kham prati svarUpiNi ||7|125|63||
.
tasmAt a.sattva.e sattva.e ca rAga.dveSa.kSaya.udaya.e na manAg.api bheda: asti jJa.kha.m prati svarUpi.Ni
.
#kha
*vlm.62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberate in their lives; though they acted as unwisely, as if they were elated by their ambition and passions.
*vlm.63. Therefore the existence or disappearance of the passions, in the conduct of any body, makes no difference in his spiritual character; but it is the pure vacancy of the human soul and mind, that constitutes his liberation in this world.
*sv.62-63 Even several demons had attained liberation — like Bali, Prahlada, Namuci, Vrtra, Andhaka, Mura, etc. The enlightened consciousness is unaffected by the rising and setting of likes and dislikes, mental action and supra-mental consciousness.
ज्ञानेन_आकाश-शुद्धेन धर्म.अन्ये गगन.उपमान् ।
jJAnena_AkAza-zuddhena dharma.anye gagana.upamAn |
विन्दन्ति जीवन्मुक्तानाम् तेषाम् भेद-मतिः कुतः ॥७।१२५।६४॥
vindanti jIvanmuktAnAm teSAm bheda-mati: kuta: ||7|125|64||
.
by/with jJAna.Wisdom/Knowledge.ena by/with AkAza.sky.Space.zuddha.xx.ena dharma.anya.another.e gagana.xx.upama.like.An vindanti.xx of those jIvanmukta.Living.Free.AnAm teSAm.of.them bheda .division/difference.mati.thinking: kutas.xx
.
*sv.64 When one is firmly established in the infinite and unconditioned consciousness, even these distinctions vanish.
*vlm.64 Being possest of the knowledge of god as pure vacuum, the living liberated person is assimilated to the likeness of vacuity itself; and is freed from the duality of thinking himself otherwise than the divine spirit. (The sense of self pesonality, is lost in the knowledge of the universality of the divine soul).
भास्वरम् शक्र-कोदण्डम् यथा नाना_इव शून्यकम् ।
bhAsvaram zakra-kodaNDam yathA nAnA_iva zUnyakam |
आभास.मात्रम् एव_अयम् तथा दृश्य.आत्मको भ्रमः ॥७।१२५।६५॥
AbhAsa.mAtram eva_ayam tathA dRzya.Atmaka:_bhrama: ||7|125|65||
.
bhAsvara.xx.m zakra.xx.kodaNDa.xx.m yathA.so/in.this.way nAnA.various iva.like/as.if zUnyaka.xx.m AbhAsa.xx.mAtra.measure/mode.m eva.indeed\only/very ayam.this tathA.thus dRzya.percept/object.Atmaka.nature: bhrama.error/delusion..xx.:
.
*vlm.65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air, (by the ineffable light of the glory of god).
*sv.65-66 The diversity which people experience in this creation is but an appearance, like the colours of a rainbow.
शक्र-चापे यथा भान्ति नानावर्णा नभो_ऽङ्गणे ।
zakra-cApe yathA bhAnti nAnAvarNA nabho-aGgaNe |
तथा शून्य.आत्मका* एव ब्रह्माण्ड-परमाणवः ॥७।१२५।६६॥
tathA zUnya.AtmakA: eva brahmANDa-paramANava: ||7|125|66||
.
zakra.xx.cApa.xx.e yathA.so/in.this.way bhAnti.appearing/shining nAnA.various.varNa.A nabhas.spacious.sky.aGgaNa.xx.e tathA.thus zUnya.empty/void.Atmaka.nature.A: eva.indeed\only/very brahmANDa.Cosmic.Egg.paramANu.Superatom.s.ava:
.
*vlm.65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air, (by the ineffable light of the glory of god).
*vlm.66. As the various colours are seen to shine in the rainbow, in the field of empty air; so these myriads of brilliant worldly bodies, are but vacuous particles appearing in infinite space, (The great worlds are as minute atoms in the sight of great god).
*sv.65-66 The diversity which people experience in this creation is but an appearance, like the colours of a rainbow.
इदम् जगद् असद् भाति सद् इव व्यक्तिम् आगतम् ।
idam jagat_a-sat_bhAti sat_iva vyaktim Agatam |
अजातम् अनिरुद्धम् च यथा शून्यत्वम् अम्बरे ॥७।१२५।६७॥
a-jAtam a-niruddham ca yathA zUnyatvam ambare ||7|125|67||
.
idam.this jagat.world a.not.sat.Being.So/reality bhAti.appear/shin/projecting sat.Being.So/reality iva.like/as.if vyakti.xx.m Agata.having.come.m a.not.jAta.xx m a.not.niruddha.xx.m ca.and/also yathA.so/in.this.way zUnyatva.vacuity.m in the *ambara.sky.e
.
*vlm. This world is an unreality, appearing as a reality in view; it is unborn and increate, and yet it is irresistibly conspicuous to our sight, like the appearance of the sky in the empty firmament.
*sv. The world appears to be in relation to the infinite consciousness just as spatiality (void or distance) appears to be in relation to space.
*ABComm. vyaktim prakaTatAm ... ||
स.आद्यन्तम् अप्य्_अन्.आद्यन्तम् अशून्यम् अपि शून्यकम् ।
sa.Adyantam api_an.Adyantam a-zUnyam api zUnyakam |
जगज्.जातम् तथा_अजातम् अ-रुद्धम् रुद्धम् एव च ॥७।१२५।६८॥
jagat.jAtam tathA_a-jAtam a-ruddham ruddham eva ca ||7|125|68||
.
sa.xx.Adyanta.xx.m api.even\very an.not.Adyanta.xx.m a.not.zUnya.empty/void.m api.even\very zUnyaka.xx.m jagat.world.jAta.xx.m tathA.thus a.not.jAta.xx.m a.not.ruddha.xx.m ruddha.xx.m eva.indeed\only/very ca.and/also
.
*vlm.68. It is without its beginning or end, and yet appearing to have both of these; it is a mere void, and seeming as a real substantiality; it is increate, and yet thought to be a created-something; it is indestructible, though thought to be subject to destruction.
जातम् निरुद्धम् अस्त्य्_एवम् ब्रह्म व्योम_एव भासते ।
jAtam niruddham asti_evam brahma vyoma_eva bhAsate |
यथा दारु.मयः स्तम्भस् तथा तच्_छालभञ्जिका ॥७।१२५।६९॥
yathA dAru.maya: stambha:_tathA tat_zAlabhaJjikA ||7|125|69||
.
jAtam niruddham asti – born it is restrained -
evam brahma vyoma_eva bhAsate – so the brahman.Immensity projects as spacious sky -
yathA dAru.maya: stambha: - as a post made of wood -
tathA tat_zAlabhaJjikA – thus that image -
*vlm.69. Its creation and destruction are phenomena occurring in the vacuous essence of God, as the structure of a wooden post and statue, takes place in the substance of the wood. (Here the Divine essence is considered as the material cause of the world, and the one being void the other is considered equally void also).
#zAlabhaJjikA zAla-bhaJjikA f. an image or figure made of zAl wood • a kind of game played in the east of India uN.2.32 • a harlot, courtezan • -prakhya adj. resembling the above game • zAlabhaJjikAya Nom. adj. -yate, to be like a statue (v.l. <zali-bh-).
समस्त-कलन=उन्मुक्तम् समम् निर्निद्रम् आसनम् ।
samasta-kalana=unmuktam samam nir.nidram Asanam |
यद् एकान्त-चिद्.आकाशम् तद्.विद्यात् तन्मयम् जगत् ॥७।१२५।७०॥
yat_ekAnta-cit.AkAzam tat.vidyAt_tat.mayam jagat ||7|125|70||
.
samasta-kalanA=unmuktam – entire-Imagining-released =
samam nirnidram Asanam – a Like sleepless base +
yat – what =
ekAnta-cit.AkAzam - solitary-Conscious.Space =
tat – that =
vidyAt - from knowing =
tat.mayam jagat - that.form world.
*vlm.70. The mind being freed from its imagination, and drowned in deep meditation (samádhi), as in the state of a sleepless sleeper; it comes to the sight of an even intellectual vacuity, engrossing the sights of all the worlds, as if absorbed in it.
देशाद् देश.अन्तर-प्राप्तौ यन्_मध्ये संविदः वपुः ।
dezAt_deza.antara-prAptau yat_madhye saMvida: vapu: |
अन्.उन्मेषाम् चिदाकाशम् तद्-विद्यात् तन्.मयम् जगत् ॥७।१२५।७१॥
an.unmeSAm cid.AkAzam tad-vidyAt tan.mayam jagat ||7|125|71||
.
dezAt_deza.antara-prAptau – when got from place to place -
yat_madhye saMvida: vapu: - whatever is the vapus.body of awareness –
an.not.unmeSa.xx.Am cidAkAza.Comscious.Space m from/thru tat.that/it/he.vidyA.science/knowledge.t
tan.mayam jagat – the world is that-made
.
*vlm.71. As a man passing from one place to another, is unmindful of the intermidiate scenes; so the attention being directed solely to the sight of the intellectual void, the thought of all the world and other existences is wholly lost in the same. (Such sight of the single point in view is called the sakhá chandra darsana_ Nyáya).
*sv. The world appears to be in relation to the infinite consciousness just as spatiality (void or distance) appears to be in relation to space.
तत्र यद् द्वैतम् ऐक्यम् तन् मन्ये तद् अपि नैव च ।
tatra yat_dvaitam aikyam tat_manye tat_api na_eva ca |
तद् व्योम केवलम् भाति मन्ये तद् अपि नैव च ॥७।१२५।७२॥
tat_vyoma kevalam bhAti manye tat_api na_eva ca ||7|125|72||
.
there yad.what/which dvaitam.dually.m aikya.xx.m tat.that/it/he manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also | tat.that/it/he vyoma.spacious.sky. kevalam.only/wholly bhAti.appear/shin/projecting manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also
.
*vlm.72. In this state of intense meditation, the thought of a duality is lost in that of the unity; and this idea of oneness disappears in that of a vast void, which terminates to a state of conscious bliss; (which is the summum bonum of) yoga philosophy).
.
tatra.there yad.what/which dvaitam.dually.m aikya.xx.m tat.that/it/he manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also | tat.that/it/he vyoma.spacious.sky. kevalam.only/wholly bhAti.appear/shin/projecting manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also
जगद्_आकाशम् एव_इदम् आत्मा_एव_आत्मनि वा स्थितम् ।
jagat_AkAzam eva_idam AtmA_eva_Atmani vA sthitam |
भविष्यत्-पुरवद्.दृष्टम् अपि स्फारम् अपि स्फुटम् ॥७।१२५।७३॥
bhaviSyat-puravat.dRSTam api sphAram api sphuTam ||7|125|73||
.
jagat-AkAzam eva_idam – this world is only Space -
AtmA_eva_Atmani vA sthitam – or else the self set in the self =
bhaviSyat.xx.puravat.xx.dRSTa.xx.m api.even\very sphAra.xx.m api.even\very sphuTa.xx.m
.
*vlm.73. In this state of insouciance, the duality of the world is lost in the nullity of vacuity; the knowledge of self personality is dwindled to spirituality, and all futurity presents itself clearly to the view of the clairvoyance of the enrapt yogi. (This forms the purnata or perfectibility of yoga practice).
आकाश-कोश-विशद्-आशय, दृश्य-जायम्
AkAza-koza-vizat-Azaya, dRzya-jAyam
मौन.आत्म, तिष्ठति शिला-घनम् एव शान्तम् ।
mauna.Atma, tiSThati zilA-ghanam eva zAntam |
यन्_नाम तस्य जगद्_अत्य्.अभिधाम् विधाय
yat_nAma tasya jagat_ati.abhidhAm vidhAya
स्व.आत्मा_इव मोहित* इव_अयम् अहो नु माया ॥७।१२५।७४॥
sva.AtmA_iva mohita* iva_ayam aho nu mAyA ||7|125|74||
.
hey AkAza.sky.Space.koza.xx.vizada.xx.Azaya.abode dRzya.percept/object.jAya.xx.m mauna.Atma – o silent Self tiSThati.remaining zilA.stone/hill.ghana.cloud/fog/thick.m eva.indeed\only/very zAnta.quieted.m
yad.what/which nAma.namely/by.name tasya.his/its/of.that jagat.world atyabhidha.xx.Am vidhAya.xx svAtmA.xx iva.like/as.if mohita.xx.: iva.like/as.if ayam.this aho.xx nu.xx. mAyA.Illusion
.
*vlm.74. The perfect yogi remains with his mind, as clear as the vacuous sky, enveloping the phenomanals in its ample sphere; he sits silent and as still and cold as a stone; he Views the world in himself, and remains quiet in rapturous amazement at the view.
*ABComm. he AkAza.kozam iva viZAdAzaya rAma ... ||
##zad -#vizad -*vizada -adj.- Clear, pure, spotless; (*vizadIkR, vizadI-karoti - 8 U. 'to explain, make clear, illustrate.') • White, of a pure white colour; • Bright, shining, beautiful; • Clear, evident, manifest. • Calm, free from anxiety, at ease; • Tender, soft (to the touch). • #vizada: - white colour. • "conspicuous", pure (lit. and fig. <brahma tv AkAza-vizadaM> FM.3.10.21; *vizadam ind.); • cheerful (as the mind, the eye, a smile); • soft (to the touch; as food, wind, odour) mbh.; (in comp.) skilled or dexterous in, fit for; endowed with +
•
oॐm
•
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FM.Canto 7.126
Jiva Das
FM.7.100.FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
FM7125 MEASURED CONSCIOUSNESS 3.AG09.11.z74
•
oॐm
•
FM.7.125
MEASURED CONSCIOUSNESS
VASISHTHA THE PLENTIFUL declared–
वर्षे शान्त.भय.अभिख्ये जल.धारे गिरौ तरौ ।
varSe zAnta.bhaya.abhikhye jala.dhAre girau tarau |
तादृक्.कर्तरि.पानीयम् शाक.द्वीपे पिबन् स्थितः ॥७।१२५।१॥
tAdRk.kartari.pAnIyam zAka.dvIpe piban sthita: ||7|125|1||
.
varSe . in The Rains = zAnta.bhaya.abhikhye – called Quiet and Fear = jaladhAre – in a raincloud . girau – on a mountain . tarau – in a tree . tAdRk.kartari.pAnIyam . thus doing in the cupped hand = in zAka.teakwood.dvIpa.Land
piban . drinking = sthita: . situate .
.
*vlm.1 Vasishtha Continued: Now of the quadripartite bodies of the prince, that which was transformed to a tree, in the valley called the vale of fearlessness in sacadwipa: supported itself by sucking the better water of the rock which it drew by its roots,
*sv.1.2 VASISTHA continued: When the king that went east was under the spell of the water he had drunk, it was the one that went west who rescued him.
* varSe . in The Rains = zAnta.bhaya.abhikhye – called Quiet and Fear = jaladhAre – in a raincloud . girau – on a mountain . tarau – in a tree . tAdRk.kartari.pAnIyam . thus doing in the cupped hand = in zAka.teakwood.dvIpa.Land piban . drinking = sthita: . situate .
पूर्वो ऽथ वर्ष.सप्तत्या पाश्चात्येन_एत्य मोक्षितः ।
pUrva:_atha varSa.saptatyA pAzcAtyena_etya mokSita: |
विद्यया क्रकचेन_इव छित्त्वा वृक्षत्वम् अक्षतः ॥७।१२५।२॥
vidyayA krakacena_iva chittvA vRkSatvam akSata: ||7|125|2||
.
pUrva.West: = atha . next = varSa.saptatyA . after seven years = purva: . West =
pAzcAtyena . by the Western force = etya mokSita: . hvg.become freed = vidyayA . thru knowledge = krakacena iva . by.a.saw as.if = chittvA vRkSatvam akSata: . shattered the tree.quality which was unbroken
.
*vlm.2. It was then that the western part of the royal person, came up to the relief of the former or eastern part, and released it from the curse of its vegetable state of full seventy years, by the power of its incantations.
*sv.1.2 VASISTHA continued: When the king that went east was under the spell of the water he had drunk, it was the one that went west who rescued him.
* pUrva.West: = atha . next = varSa.saptatyA . after seven years = purva: . West =
pAzcAtyena . by the Western force = etya mokSita: . hvg.become freed = vidyayA . thru knowledge = krakacena iva . by.a.saw as.if = chittvA vRkSatvam akSata: . shattered the tree.quality which was unbroken
पाश्चात्यः शिशिरे वर्षे पाषणत्वम् उपागतः ।
pAzcAtya: zizire varSe pASaNatvam upAgata: |
मोचितो दक्षिणेन_आशु गो.मांस.आदि=प्रयोगतः ॥७।१२५।३॥
mocita:_dakSiNena_Azu go.mAMsa.Adi=prayogata: ||7|125|3||
.
pAzcAtya: . The Westerner =
zizire varSe – in showering rain =
pASaNatvam upAgata: . to the quality of a stone approached +
mocita.released/set.free: dakSiNas.to the south.ena Azu.quickly/at.once
go.mAMsa.Adi=prayoga.ta:
.
*vlm.3. Again the western person of the king, passing to the frigid clime, was there transformed to a stone by curse of the chief of the Pisácha tribe; but was released afterwards from that state by the southern personage, by his offering\g of meat food to the carnivorous Pisácha.
*sv.3 When the king that went west became a rock, it was the one that went south who rescued him by the use of beef, etc.
शिवे ऽस्त.अचल.पारस्थे वर्षे वर्षेण पश्चिमः ।
zive_asta.acala.pArasthe varSe varSeNa pazcima: |
मोचितो दक्षिणेन_एत्य गो.पिशाच्या वृषी.कृतः ॥७।१२५।४॥
mocita:_dakSiNena_etya go.pizAcyA vRSI.kRta: ||7|125|4||
.
ziva.Shiva.bliss.e asta.acala.pArastha.e varSa.year.e varSeNa pazcima: mocita.released/set.free: dakSiNas.to the south.ena etya.having.gone go.pizAcI.yA vRSI.kRta.done/made:
.
*sv.4 When the king that went west had been transformed into a bull by a female goblin who had the form of a cow, it was the one that went south who rescued him again.
*vlm.4. At another time as this western personage, was settled beyond the western horizon, it was changed to the form of a bull by a female fiend, that had assumed on her the form of a cow, and was freed at last from that state by the southern person
.
##pR . *pAra.m . the further bank or shore, the opposite side, the end or limit of anything • *pAram+>gam . to reach the end, carry out [as a promise], study or learn thoroughly [as a science] . *pAram+>nI . to bring to a close +
##muc 2. *mocita . caused to be released , set free Hit.
अत्र_एव क्षेमके वर्षे आम्बिकेय.गिरौ तरौ ।
atra_eva kSemake varSe Ambikeya.girau tarau |
दक्षिणो यक्षताम् यातो मोक्षम् यक्षेण लब्धवान् ॥७।१२५।५॥
dakSiNa:_yakSatAm yAta:_mokSam yakSeNa labdhavAn ||7|125|5||
.
atra.here eva.indeed\only/very kSemaka.e varSa.year.e Ambikeya.giri.au taru.tree.au dakSiNas.to the south: yakSa.tA.ness.m yAta.having.come: mokSa.Freedom.m by/with yakSa.Warder.eNa labdha.got/obtained.vAn.like
.
*sv.5 When the king that went south was turned into a celestial, he was rescued by another celestial at the intercession of the one who went west.
*vlm.5. Again the southern figure of the prince, was doomed to live as a demon on a mountain tree in the Kshemaka, and was liberated at last from it by the yaksba prince.
अत्र_एव वृषके वर्षे शैले केसर.नामनि ।
atra_eva vRSake varSe zaile kesara.nAmani |
केसरित्वम् गतः पूर्वः पाश्चात्येन_एव मोचितः ॥७।१२५।६॥
kesaritvam gata: pUrva: pAzcAtyena_eva mocita: ||7|125|6||
.
atra.here eva.indeed\only/very whin vRSaka.e varSa.year.e zaila.stone.e whin kesara.mane.nAma.namely/by.name.ni kesari.lion.tva.condition/.ity.m gata.gone.: pUrva.full.: pAzcAtya.western/last.ena eva.indeed\only/very mocita.released/set.free.:
.
*sv.6 When the king who went east was turned into a lion, it was the one who went west that rescued him.
*vlm.6. Then again, the eastern person of the prince, was metamorphosed to the shape of a lion, on a mountain in the province of Vrishaka, and was delivered, for its metamorphoses by the western personality.
.
##kliz . *kesarin . a . having a mane • *kesarI: . a lion • a horse • a monkey (husband of the mother of Hanuman) • *kesariNI . a lioness . FM.1.23.042 .
RÂMA said—
एक.देश.गता विष्वक्.व्याप्य कर्माणि कुर्वते ।
eka.deza.gatA viSvak.vyApya karmANi kurvate |
योगिनो त्रिषु कालेषु सर्वाणि भगवन् कथम् ॥७।१२५।७॥
yogina:_triSu kAleSu sarvANi bhagavan katham ||7|125|7||
.
eka.one.deza.place.gata.gone.A: viSvag.vyApya karmANi kurvate yogina: triSu kAleSU sarvANi bhagavan katham
.
*sv.7 RÂMA asked: But how do these yogis perform such varied actions in the three periods of time? Pray tell me this
*vlm.7. Râma rejoined:—How is it sir, that the single individuality of the prince, which was confined in one spot as that of a yogi; could be ubiquious at one and tte same time, could perform the various acts of different times and places at once, by the all comprehensive universality of the mind.
VASISHTHA said—
इह राम_अप्रबुद्धानाम् यद् अस्त्य्_अस्त्व्_अलम् एव नः ।
iha, rAma,_a.prabuddhAnAm yat asti_astu_alam eva na: |
तेन यत् तु प्रबुद्धानाम् तद् इदम् शृणु कथ्यते ॥७।१२५।८॥
tena yat tu prabuddhAnAm tat idam zRNu kathyate ||7|125|8||
.
iha rAma_a.prabuddhAnAm yat asti . what is here (in this world), Râma, for the unawakened .
astu_alam eva na: tena yat tu prabuddhAnAm tat idam zRNu kathyate
.
*vlm.8. Vasishtha replied: O Ráma! Let the unenlightened think whatever they may, respecting this world; (i. e. let them take its unreality for positive reality); but do you attend to what I say, regarding the light in which it is viewed by the enlightened yogi (who view it in its spiritual light, and conduct all their operations in the mind only),
*sv.8 VASISTHA continued: Whatever be the explanation that the unenlightened people may give for this, let them: but listen to the enlightened {prabuddha} explanation. {"enlightened" = prabuddha. awakened, fully realized.
चिन्मात्र.सत्ता=सामान्याद् ऋते ऽन्यन् न_आत्म तद्.विदाम् ।
cit.mAtra.sattA=sAmAnyAt Rte_anyat na_Atma tat.vidAm |
दृश्य.अत्यन्त.अभाव.बोधे सर्ग.अ.सर्ग=दृशोः क्षये ॥७।१२५।९॥
dRzya.atyanta.abhAva.bodhe sarga.a.sarga=dRzo: kSaye ||7|125|9||
.
cit.mAtra.sattA=sAmAnyAt Rte_anyat na_Atma tat.vidAm dRzya.atyanta.abhAva.bodhe
sarga.a.sarga=dRzo: kSaye
.
*sv.9 In the vision of the knowers of the truth, there is nothing other than the pure and infinite consciousness, and the objective universe is completely and totally non.existent. There is neither a creation nor its opposite.
*vlm.9. According to spiritualists, there is no other essence, except one universal Intellect; the phenomenal are an utter inexistence, and the creation or increate entity of the world, blends into nothing. (The intellect is a formless and all.pervading essence, and acts in many ways in all places).
चिन्मात्र.सत्तासामान्ये विश्रान्तस्य निरन्तरम् ।
cit.mAtra.sattAsAmAnye vizrAntasya nirantaram |
सर्वेशस्य_इह सर्वत्वम् सर्व.आत्मत्वम् च सर्वदा ॥७।१२५।१०॥
sarvezasya_iha sarvatvam sarva.Atmatvam ca sarvadA ||7|125|10||
.
cin.mAtra.sattAsAmAnye .ambiguously sattA.sAmAnye / sattA.a.sAmAnye .
vizrAntasya nirantaram sarvezasya iha sarvatvam sarvAtmatvam ca
sarvadA .everywhen.
.
*sv.10 He who rests for ever in this pure and infinite consciousness is the omnipresent and omnipotent Lord; he is the all and he is the self of all at all times.
*vlm.10. This universal Intellect is the eternal residence of and one with the eternal and universal soul; and it is this that constitutes the essentiality and universality of the Supreme soul at all times.
वद केन कथम् कुत्र कदा किम् इव रोध्यते ।
vada kena katham kutra kadA kim iva rodhyate |
सर्वगस् त्व्_अथ सर्व.आत्मा यत्र भाति यदा यथा ॥७।१२५।११॥
sarva.ga:_tu_atha sarva.AtmA yatra bhAti yadA yathA ||7|125|11||
.
vada kena katham kutra kadA kim iva rodhyate sarva.ga:_tu_atha sarva.AtmA yatra bhAti yadA yathA
.
#rodhyate
.
*sv.11 Tell me, who can restrain him, how, where and when. The omnipresent shines as and when he likes, for he is the self of all. What is not present in the self of all?
*vlm.11. Say, who can obstruct any where or by any force the course of the great mind, which is ubiquitous and all comprehensive, and exhibits itself in various forms in the endless varieties of its thoughts. (Hence there is nothing in reality, except they be but representations of the inward thoughts of the mind; or manifestations of the omnipresent One in various shapes).
तथा भाति तदा तत्र सर्व.आत्मनि किम् अस्ति न_उ ।
tathA bhAti tadA tatra sarva.Atmani kim asti na_u |
अतीतम् वर्तमानम् च भविष्यत् स्थूलम् अप्य्_अणु ॥७।१२५।१२॥
atItam vartamAnam ca bhaviSyat sthUlam api_aNu ||7|125|12||
.
tathA bhAti tadA tatra . thus shines then there =
sarva.Atmani . in every self =
kim asti no – what is NOT =
atItam vartamAnam ca . beyond existing too =
bhaviSyat sthUlam api_aNu – will become gross tho atomic.
*sv.12 Hence, he shines how, when and where he likes, whether it is the past or the future or the present and whether it is the gross or subtle field in which such action takes place
*vlm.12. What is it to us and what can we call to be ours, when all these sights are exhibited in the supreme soul or Intellect in all places and times; and all that is present, past and future, are comprised that all.comprehending mind.
तथा दूरम् अदूरम् च निमेषः कल्प* एव च ।
tathA dUram a.dUram ca nimeSa: kalpa* eva ca |
स्वरूपम् अजहत्य्_एव सामान्ये तानि सर्वदा ॥७।१२५।१३॥
svarUpam ajahati_eva sAmAnye tAni sarvadA ||7|125|13||
.
tathA dUram a.dUram ca . thus far and near =
nimeSa: kalpa* eva ca – a moment and an age thus too =
svarUpam ajahati_eva sAmAnya.e tAni sarvadA
.
*sv.13 Without ever abandoning his reality as pure consciousness, he functions at a distance and near, creating an epoch or the twinkling of an eye
*vlm.13. So that the far and near, a moment and an age, are the same to it, which is never altered in its nature (so says the sruti:—It is both near and afar, the past and the present &c).
सर्व.आत्मनि स्थितान्य्_एव पश्य माया.विजृम्भितम् ।
sarva.Atmani sthitAni_eva pazya mAyA.vijRmbhitam |
अजातम् अनिरुद्धम् च यथास्थितम् अवस्थितम् ॥७।१२५।१४॥
a.jAtam a.niruddha.m ca yathAsthitam avasthitam ||7|125|14||
.
sarva.Atmani sthitAni_eva – in every self situate tho – while situate in the All.Self =
pazya mAyA.vijRmbhitam . see/know mAyA.Illusion exploding =
a.jAtam a.niruddha.m
ca yathAsthitam avasthitam
.
#jAta/#niruddha
*sv.14 All this is in the self but the appearance is Mâyâ (illusory); he is unborn and uncreated and has not been restrained or inhibited What IS is as it is.
*vlm.14. All things are situated in the soul, and yet look at the act of Ignorance, that they appear to be placed without it, as we behold them with our naked eyes: (as phantasms of the hidden soul).
विज्ञान.घनम् एव_इदम् अत* एव जगत्.त्रयम् ।
vijJAna.ghana.m eva_idam ata* eva jagat.trayam |
नभस्त्वम् अत्यजन्ञ_चैव सर्व.आत्मा_एव नभः स्थितम् ॥७।१२५।१५॥
nabhastvam atyajan ca_eva sarva.AtmA_eva nabha: sthitam ||7|125|15||
.
vijJAna.ghana.m eva_idam – Understanding thickens into this =
ata:_eva jagat.trayam – from which alone are the Three.Worlds =
nabhastvam atyajan_ca_eva sarva.AtmA_eva nabha: sthitam
.
*sv.15 Whatever IS is a mass of consciousness; and that itself is the three worlds.
*vlm.15. The soul is the substantial omniscience of vacuous form, and exhibits the three worlds in its vacuity, without changing its vacuousness, (but shows like the magic lantern, the phantasmagoria of these in itself).
जगद्.आत्मा जगद्.रूपम् द्रष्टृ.दृश्यतया_उदितम् ।
jagat.AtmA jagat.rUpam draSTR.dRzyatayA_uditam |
विश्व.आत्म.दृग्.वपुर् यत् स्यात् तत् किम् केन कथम् कदा ॥७।१२५।१६॥
vizva.Atma.dRk.vapu:_yat syAt tat kim kena katham kadA ||7|125|16||
.
jagad.AtmA jagad.rUpam . the self of the world is the form of the world =
*jd. everything that has a name has a self. ideas have self. pebbles have self.
draSTR.dRzyatayA_uditam – thru the Seer & the Scene =
vizva.Atma.dRg.vapu:_yat . universal.self.seer.body
tat kim kena katham kadA – that what why how when
.
*sv.16 It is the self of the world, it is the form of the world which has arisen on account of the polarisation of consciousness into the subject and the object
*vlm.16. The universal soul appears in the universe, as both its viewer and the view in itself, or as the subjective and objective in its self.same nature; but how is it possible for the inherent soul of the apparent world, to admit of a visible form in any way, unless it be by the delusion of our understanding to think it so.
दुःसाध्यम् ब्रूहि तत्त्व.ज्ञ साध्य.असाध्य.स्वरूपिणः ।
du:sAdhyam brUhi, tattva.jJa, sAdhya.asAdhya.svarUpiNa: |
तस्माद् अस्याः सदा_एकस्या* विपश्चिद् राज.संविदः ॥७।१२५।१७॥
tasmAt asyA: sadA_ekasyA* vipazcit.rAja.saMvida: ||7|125|17||
.
du:.bad.sAdhya.m brUhi. tattvajJa. sAdhya.asAdhya.svarUpi.Na:
tasmAt.therefore/from.that asyA:. sadA.always/ever ekasyA: vipazcit.Vipashchit.The.Scholar.rAja.saMvit.Awareness.a:
.
*sv.17 Who has created this seer of all, the subject of all — how and when? Nothing is impossible for this consciousness.
*vlm.17. But tell me thou sage that knowest the truth, what thing is impossible to the active agency of the selfsame Deity, to whom all things are alike possible at all times and places; and so also to the wise king Vipaschit, who was alike conscious of his self identity in all his quadruple forms. (The Lord that spreads unspent, and acts alike in all. Pope).
प्रबोधम् अनुगच्छन्त्या* अ.प्राप्ताया: परम् पदम् ।
prabodha.m anugacchantyA* a.prAptAyA: param padam |
एकस्या* अप्य्_अनेकस्या: सर्वम् सर्वत्र युय्ज्यते ॥७।१२५।१८॥
ekasyA* api_anekasyA: sarvam sarvatra yuyjyate ||7|125|18||
.
prabodha.m anugacchan.tyAs aprApta.ayA: para.higher/next.m pada.effective.state/condition.m eka.one/single.syAs api.even/tho aneka*syA: sarva.all/every.m sarvatra.everywhere/when yuyjyat.e
.
*sv.18 The consciousness of vipazcit had become awakened but it had not attained the supreme state. Hence, though it is one it manifests as the all everywhere.
*vlm.18. The enlightened Intellect of the yogi, that has not yet arrived at its transcendent state of unity with the Deity; and retains the sense of its individuality; can yet readily unite itself with the souls of others in all places.
बोध.अबोध.आत्म.रूपे हि किम् नाम_अस्ति परात्मनि ।
bodha.abodha.Atma+rUpe hi kim nAma_asti para.Atmani |
अप्राप्ताया: परम् बोधम् पदार्थ.आकुलता_उचिता ॥७।१२५।१९॥
a.prAptAyA: param bodha.m padArtha.AkulatA_ucitA ||7|125|19||
.
in bodha.realizing.abodha.unrealizing.Atma.self/Self\soul.rUpa.forms.i hi.for/since kim.??/what/why nAma.namely asti.is/exists parAtma*ni a.non.prApta.gotten.ayA: para.higher/next.m bodha.realizing\awakening.m padArtha.thing\word.meaning.AkulatA* ucita*a
.
parAtma
AkulatA
ucita
.
*sv.19 In a state in which there is both awakening and non.awakening, all these things are possible; when the supreme truth has not been attained, such materialisation is possible.
*vlm.19. There is nothing impossible to the supreme soul; but the half enlightened soul, that lingers between its knowledge and ignorance, and has not attained to transcendent wisdom, is confounded in its intellect regarding the true knowledge of things.
किम्चिद् बोधम् प्रविष्टाया: सिद्धता_अप्य्_उचिता_एव सा ।
kim.cit.bodha.m praviSTAyA: siddhatA_api_ucitA_eva sA |
एवम् ते सर्व.दिक्.संस्था: सर्वम् एव परस्परम् ॥७।१२५।२०॥
evam te sarva.dik.saMsthA: sarvam eva parasparam ||7|125|20||
.
kim.cid.bodha.m praviSTAyA: siddhatA_api_ucitA_eva sA evam te sarva.dik.saMsthA:
sarvam eva parasparam
.
*vlm.20. The soul that is somewhat advanced in its knowledge, is said to have partly progressed towards its perfection (siddhi); hence the four parts of Vipaschit situated on the four sides, made up a perfect whole. (The whole number in common calculation, is usually divided into and made up of four quarters).
*sv.20 It is when there is such partial awakening that one enjoys psychic powers.
#praviSTa
पश्यन्त्य्_अनुभवन्त्य्_आशु चिकित्सन्ते च संकटम् ।
pazyanti_anubhavanti_Azu cikitsante ca saMkaTam |
बोध.आकाश: स्वकाद् रूपाद् ईषच्.च्युत* इव_आशु चेत् ॥७।१२५।२१॥
bodha.AkAza: svakAt rUpAt ISat.cyuta* iva_Azu cet ||7|125|21||
तद्.अन्यताम् इव_आदत्ते सुस्थिरो ऽपि यथा.स्थितम् ।
tat.anyatAm iva_Adatte susthira:_api yathA.sthitam |
.
pazyanti_anubhavanti_Azu cikitsante ca saMkaTam bodha.AkAza: svakAt rUpAd
ISac.cyuta iva_Azu cet
.
*sv.21 Thus, the four vipazcits experienced the states that the others had.
*vlm.21. These four parts were as so many states or degrees of perfection, which lighted on Vipaschit like the rays of heavenly light; and these states mutually helped and healed each other, as the members of the body assist and supply to the defects of one another.
RÂMA said—
विपश्चितः प्रबुद्धाश्_चेत् कथम् सिंह.वृष.आदिताम् ॥७।१२५।२२॥
vipazcita: prabuddhA:_cet katham siMha.vRSa.AditAm ||7|125|22||
.
vipazcit.a: prabuddha.a: cet katham siMha.vRSa.Adita.am
.
*vlm.22. Ráma said:—Tell me, O venerable Brahman, why the quadruple king Vipaschit, ran on all sides like brutes, if he was so enlightened in every part, and why he did not sit collected in himself as he was.
*sv.22.23a RÂMA asked. If vipazcit was an enlightened person, how could he consider himself a lion, etc.?
*sv.23b.24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in.between.
VASISHTHA said—
दिक्षु यान्ति_इति मे, ब्रह्मन्, बोधाय कथय_आश्व्_अलम् ।
dikSu yAnti_iti me, brahman, bodhAya kathaya_Azu_alam |
प्रबुद्धाः कथिता* ये ते योगिनस् ते मया_अनघ ॥७।१२५।२३॥
prabuddhA: kathitA* ye te yogina:_te mayA,_anagha ||7|125|23||
.
dikSu yAnti iti me brahman bodhAya kathaya_Azu_alam – tell me all about it for my realization = prabuddhA: kathitA: ye te yogina:_te mayA_anagha
.
*vlm.23. Vasishtha replied:—What I have related to you regarding enlightenment, applies only to the case of yogis, who though they are combined of many parts in their minds, do yet remain sedate in themselves in the same state.
*sv.23b.24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in.between.
प्रसङ्ग.रूप.अन्तरतो न प्रबुद्धा* विपश्चित: ।
prasaGga.rUpa.antarata:_na prabuddhA* vipazcita: |
विपश्चितो महाबाह: प्रबुद्धा* निपुणम् न ते ॥७।१२५।२४॥
vipazcita:_mahAbAha:_prabuddhA* nipuNam na te ||7|125|24||
.
prasaGga.rUpa.antara.ta: na prabuddhA vipazcita:
the Scholarites, Master Archer,
prabuddhA:_nipuNam na te
.
*vlm.24. But the Vipaschitas were not so wholly enlightened as the holy yogis, but being partly enlightened, they remained in the midmost state between the two, as if hanging betwixt both state of enlightenment and ignorance at the same time.
*sv.23b.24 VASISTHA replied. My description of these kings as awakened or enlightened was only a figure of speech in fact vipazcit was not enlightened. The four vipazcits were neither enlightened nor were they ignorant they were swinging in.between.
बोध.अबोध.दृशोर् मध्ये ते हि दोलायिताः स्थिताः ।
bodha.a.bodha.dRzo:_madhye te hi dolAyitA: sthitA: |
मोक्ष.चिह्नानि दृश्यन्ते बन्ध.चिह्नानि च_अभितः ॥७।१२५।२५॥
mokSa.cihnAni dRzyante bandha.cihnAni ca_abhita: ||7|125|25||
.
bodha.a.bodha.dRzo:_madhye – between the realized and unrealized seer .
te hi dolAyitA: sthitA: . they are swinging in their state .
mokSa.cihnAni dRzyante – the marks of Freedom are seen .
bandha.cihnAni ca_abhita: . and the marks of Bondage also .
*sv.25 In such people the signs of enlightenment or liberation are seen, as also the signs of ignorance and bondage. They are half.awakened.
*vlm.25. They bore upon them the marks of both at once, namely of the one by their discretion and discernment, and of the other by the passions and affections of their minds, that led them to the two different ways of liberation as well as of bondage.
नित्य.धर्म.प्रबुद्धानाम् तथाभूततया तया ।
nitya.dharma.prabuddhAnAm tathAbhUtatayA tayA |
विपश्चितो धारणया योगिनो न परम् गताः ॥७।१२५।२६॥
vipazcita:_dhAraNayA yogina:_na param gatA: ||7|125|26||
.
nitya.dharma.prabuddhAnAm tathAbhUtatayA tayA vipazcita:_dhAraNayA yogina:_na param gatA:
.
*sv.26 Whatever vipazcit had attained had been attained through contemplation, not because he had reached the supreme state. All these siddhis or psychic powers are had by such contemplation.
*vlm.26. Those who are ever vigilant in the discharge of their pious acts, and are wavering between their temporal and eternal concerns, as the Vipaschitas continued in their course of action, such persons cannot be perfect and esoteric yogis in this life.
धारणा.योगिनस्_ते हि धारणा.प्राप्त=सिद्धयः ।
dhAraNA.yogina:_te hi dhAraNA.prApta=siddhaya: |
ये परम् बोधम् आयाता* येष्व्_अविद्या न विद्यते ॥७।१२५।२७॥
ye param bodha.m AyAtA* yeSu_avidyA na vidyate ||7|125|27||
.
dhAraNA.yogina:_te hi – for they are Affective dhAraNa.yogins =
dhAraNA.prApta=siddhaya: . who have got the skill of Affectation =
ye param bodha.m AyAtA: . who have come to perfect Realization =
yeSu_avidyA na vidyate – in whom ignorance is not known
...
*sv.27 In those who have reached the supreme state, there is no ignorance or delusion. How can they have a deluded vision and how can they see falsehood?
*vlm.27. The devotees that are devoted to their devotion of a particular deity as the Vipaschitas were of the god of fire, are styled as the dhárana yogis; and not transcendent or param yogis, unless they attain to transcendental knowledge (or jnáná yoga, which removes the avidya ignorance).
किम् अविद्याम् अवेक्षन्ते ते तामरस.लोचन ।
kim avidyAm avekSante te tAmarasa.locana |
धारणा.योगिनो ह्य्_एते वरेण प्राप्त.सिद्धयः ॥७।१२५।२८॥
dhAraNA.yogina:_hi_ete vareNa prApta.siddhaya: ||7|125|28||
.
kim avidyAm avekSante te tAmarasa.locana dhAraNA.yogina:_hi_ete vareNa prApta.siddhaya:
.
*sv.28 The yogis who practise contemplation and who attain various psychic powers through grace or boons are subject to ignorance which is noticed in them. Hence, they contemplate not the truth but something which is other than the real.
*vlm.28. The learned yogi does not see any mist of ignorance, to obstruct his sight of the lights of truth; but the ignorant devotee is blind to truth, though he may be received into the favour of his favorite deity.
#dhAraNA . collection or concentration of the mind (joined with the retention of breath) . dhAraNA.Affectation, identification with the object of meditation.
अविद्या विद्यते तेषाम् तेन ते ऽतद्.विचारिण: ।
avidyA vidyate teSAm tena te_a.tad.vicAriNa: |
अन्यश् च शृणु, हे राम, जीवन्मुक्त.शरीरिणाम् ॥७।१२५।२९॥
anya: ca zRNu, he rAma, jIvan.mukta.zarIriNAm ||7|125|29||
.
avidyA vidyate teSAm tena te_a.tad.vicAriNa: anya:_ca zRNu hey rAma, jIvan.mukta.zarIriNAm
.
*vlm.29. The vipaschitas were all of them subject to ignorance, and they rejected the knowledge of the true soul, by their attachment to gross material bodies, which are at best but vain unrealities. Listen therefore to what I will now relate, regarding those that are liberated from their grossness even in their lifetime.
*sv.29 There is something more. Even in the case of those liberated sages who are still alive, there is comprehension of materiality while they are engaged in day.to.day activity.
भवेद् व्यवहृताव्_एव पदार्थ.अन्तर.वेदनम् ।
bhavet vyavahRtau_eva padArtha.antara.vedana.m |
मोक्षो ऽपि चेतसो धर्मश्_चेतस्य_इव स* तिष्ठति ॥७।१२५।३०॥
mokSa:_api cetasa:_dharma:_cetasya_iva sa* tiSThati ||7|125|30||
.
bhavet vyavahRta.u eva padArtha.antara.vedana.m mokSa: api cetas.a: dharma: cetasya iva sas tiSThat.i
.
*vlm.30. The yogis retain of course their knowledge of the concrete, in their conduct of the external affairs of life; but liberation is the virtue of the mind, consisting in its freedom from subjection to gross materials, and subsisting in the mind only, and not in the body or its sensibility.
*sv.30 Moksa or liberation is also a state of the mind. The natural function of the body adheres to it and does not cease.
न देहे देह.ध rmasx तु न देह.आदि.निवर्तते ।
na deha.i deha.dharma:_tu na deha.Adi.nivartate |
न कदा.चन निर्मुक्तम् चेतो भूयो निबध्यते ॥७।१२५।३१॥
na kadA.cana nirmuktam ceta:_bhUya:_nibadhyate ||7|125|31||
.
na whin the deha.body.i deha.body.dharma:_tu na deha.Adi.nivartate na kadA.cana nirmuktam ceta:_bhUya:_nibadhyate
.
*vlm.31. But as the bodily properties are inseparably connected with the body, and its sensibility can in no way be separated from it; the liberated soul is therefore no way attached to it, nor doth the yogi ever take any heed of it in his mind (his thoughts being solely fixed in the soleity of the soul).
*sv.31.32 One who is freed from ignorance, or the mind, is never again bound by the mind, even as once the fruit has fallen from the tree, no amount of effort can connect it to the tree. The body functions as is natural to it even in the case of the liberated person; but the consciousness in that person is stable and is not affected by the states of the physical body.
यत्नेन_अपि पुनर् बद्धम् केन वृन्त.च्युतम् फलम् ।
yatnena_api puna:_baddha.m kena vRnta.cyutam phalam |
देहास् तु देह.धर्मेण जीवन्मुक्ति.मताम् अपि ॥७।१२५।३२॥
deha:_tu deha.dharmeNa jIvanmukti.matAm api ||7|125|32||
.
yatnena_api puna:_baddha.m kena vRntacyutam phalam deha:_tu deha.dharmeNa jIvanmukti.matAm api
.
*vlm.32. The mind of the liberated yogi is never reunited with his body, any more than pollen is ever rejoined with its parent stalk; altho the bodily properties of the living liberated yogi, ever remain the same as those of worldly persons. (Freedom consists in the minds and soul, and not in the bonded body).
*sv.31.32 One who is freed from ignorance, or the mind, is never again bound by the mind, even as once the fruit has fallen from the tree, no amount of effort can connect it to the tree. The body functions as is natural to it even in the case of the liberated person; but the consciousness in that person is stable and is not affected by the states of the physical body.
गृह्यते तद्.गतम् तेषाम् चेतस् त्व्_अचलम् एव तत् ।
gRhyate tat.gatam teSAm ceta:_tu_acalam eva tat |
मोक्षो हि न परज्ञेयो धारण.आदि.प्रयोगवत् ॥७।१२५।३३॥
mokSa:_hi na parajJeya:_dhAraNa.Adi.prayogavat ||7|125|33||
.
gRhyate tad.gatam teSAm – having.grasped that.path for.those =
ceta:_tu_acalam eva tat – affectivity tho still only that +
mokSo hi na parajJeya: dhAraNa.Adi.prayogavat
.
*vlm.33. The bodies of both are of course equally perceptible by all, but not the minds which are hidden in them; the liberated soul cannot be seen by others; but the incarcerate spirit is known to every body, by its addictedness to the discharge of its bounded duties.
*sv. The powers gained through contemplation, etc., can be seen by others; but the state of liberation that one attains cannot be seen by others ...
आत्म.संवेद्य* एव_असौ मध्व्.आद्य्.आस्वाद.सौख्यवत् ।
Atma.saMvedya* eva_asau madhu.Adi.AsvAda.saukhyavat |
सुख.दुःखैर् युतो यो ऽसौ स्वयम् बन्ध.अनुभूतिमान् ॥७।१२५।३४॥
sukha.du:khai:_yuta:_ya:_asau svayam bandha.anubhUtimAn ||7|125|34||
.
Atma.saMvedya_eva asau – only to become.aware.of.self =
madhu Adi AsvAda saukhyavat
sukha.du:khair yuto yo asau – he who is joined with pleasure and sorrow .
svayam bandha.anubhUtimAn – himself experiences bondage
.
*vwv.1546.y2.2.5b/y7.125.34b. Firmness of desire for objects is called bondage. He who is united with pleasure and pain, himself has the experience of bondage.
*vlm.34. Self.liberation is as well perceptible to oneself, as his perception of the sweetness of honey and the taste of other things, are well known to himself; and one is well acquainted with his liberation and bondage, from his consciousness of pleasure and pain from the one or other.
*sv.33.34.35 When one who has experienced the state of bondage and also pain and pleasure is liberated from all these, he is said to be liberated. He is considered a liberated person whose inner consciousness is cool and peaceful; he is in bondage whose mind and heart are disturbed and distracted. Bondage and liberation are not noticed in physical functions.
तन्_मुक्तौ मुक्त* इत्य्_उक्तः स्व.अनुभूति.प्रदस् त्व्_असौ ।
tat muktau mukta* iti_ukta: sva.anubhUti.prada:_tu_asau |
अन्तःशीतल.चित्तो हि मुक्त* इत्य्_अभिधीयते ॥७।१२५।३५॥
anta:zItala.citta:_hi mukta* iti_abhidhIyate ||7|125|35||
.
tan_muktau – that effective freeing mukta_iti_ukta: . ""Free", so its said. =
sva.anubhUti . effective self.experience =
:_tu_asau
anta:zItala.citta: hi . for it's the inner coolth of the Affection =
mukta iti_abhidhIyate . that is said to be "free".
*vlm.35. It is thus by one's inward perception of his liberation, that he is called the liberate; and it is also the inward coolness of his soul, as well as the indifference of his mind, that constitute his liberation even in his life time.
बन्धः संतप्त.चित्ता_इति देह.आदेस् तन् न दृश्यते ।
bandha: saMtapta.cittA_iti deha.Ade:_tat na dRzyate |
शरीरे कणशः कृते राज्ये वा विनियोजिते ॥७।१२५।३६॥
zarIre kaNaza: kRte rAjye vA vi.niyojite ||7|125|36||
.
bandha.bondage.: saMtapta.cittA iti.so/"thus" deha.gross.body.Ade: tan na dRzyate whin zarIra.body.e kaNaza.: whin kRta.done/made.e rAjya.royal/realm.e vA.or/otherwise viniyojita.e
.
*ABComm. saMtapta.cittA saMshir ArSa:... ||
*vlm.36. Neither the bondage, or liberation of the soul, nor the pleasure or painfulness of one's mind can be any how known to another; whether you divide the body into pieces or place it upon a royal throne. (Though the features of the face, are said to be indicators of the inward mind).
*sv.36 Whether his body is cut into a thousand pieces or he is crowned an emperor, the liberated one is liberated even if he apparently weeps and laughs.
रुदतो हसतश् चैव जीवन्मुक्त.मतेर् इह ।
rudata:_hasata:_ca_eva jIvan.mukta.mate:_iha |
न दुःखम् न सुखम् किम्चिद् अन्तर्.भवति तत्.स्थितम् ॥७।१२५।३७॥
na du:kham na su.kham kim.cit antar.bhavati tat.sthitam ||7|125|37||
.
rudata: hasata: ca eva jIvanmukta.mati.e: iha na du:kham na su.kham kimcit antar.bhavati tat.sthitam
.
*vlm.37. Whether laughing or crying, the liberated soul feels no pleasure or pain therein; because it is situated in both states in the unalterable spirit of god.
*sv.37.38 Within himself he is neither elated nor depressed. He experiences neither happiness nor unhappiness, even while receiving all these experiences.
गृह्णतो ऽप्य्_अनुभूतिस् तु तत्रैव_एषा_अस्ति न_अपरे ।
gRhNata:_api_anubhUti:_tu tatra_eva_eSA_asti na_apare |
दृश्यन्ते पण्डिता* भग्ना* रूप.अन्तरम् उपागताः ॥७।१२५।३८॥
dRzyante paNDitA: bhagnA: rUpa.antaram upAgatA: ||7|125|38||
.
gRhNata: api anubhUti: tu tatra eva eSA asti na apare
dRzyante paNDitA: bhagnA: rUpa.antaram upAgatA:
.
*vlm.38. The minds of liberated persons, are settled in the divine spirit and no where else, even when they are in the act of of receiving or doing any thing with their bodies: But the learned men of the different schools, are seen to be quite wise from their unacquaintance with liberation; (and being moved by the circumstances of life).
देहादि.जिवन्मुक्तानाम् स्वभावान् न कदाचन ।
deha.Adi.jivanmuktAnAm svabhAvAn_na kadA.cana |
मृतो ऽपि नैव म्रियते रुदन्न्_अपि न रोदिति ॥७।१२५।३९॥
mRta:_api na_eva mriyate rudan_api na roditi ||7|125|39||
.
deha.Adi.jivanmuktAnAm – the bodily apparatus of someone Living.Free =
svabhAvAn_na kadA.cana
mRta:_api na_eva mriyate – tho slain he is not slain .
rudan_api na roditi – tho weeping, he does not weep
.
*vlm.39. The bodies of liberated persons, are not affected by external events, and though such a one may appear to be weeping, yet he never weeps in grief; nor does he die, with the death of his mortal body.
*sv.39.40 He is not dead even when he is dead, he does not weep though he weeps, he does not laugh though he laughs — such is a liberated one.
विहसन् न हसत्य्_एव जीवन्मुक्तो महोदयः ।
vihasan_na hasati_eva jIvan.mukta:_mahA.udaya: |
वीतरागाः स.राग.आभा* अ.कोपाः कोप.संयुतः ॥७।१२५।४०॥
vItarAgA: sa.rAga.AbhA* a.kopA: kopa.saMyuta: ||7|125|40||
.
laughing, he does not laugh at.all
:
one Living.Free,
most fortunate, his passions gone,
yet seems.to.be impassioned
.
he's without anger,
altho he may seem full of it
.
vihasan_na hasati_eva jIvan.mukta:_mahA.udaya: = vItarAgA: sa.rAga.AbhA* a.kopA: kopa.saMyuta:
.
#has . vihas .vihasati .MW says to burst.out laughing, LOL... .while VLM says smile, and SV laughs. It depends on how you interpret >has, smiling or laughing, and the prefix vi..
अ.मोहा* मोह.वलिता* दृश्यन्ते तत्त्व.दर्शिनः ।
a.mohA:_moha.valitA* dRzyante tattva.darzina: |
इदम् सुखम् इदम् दुःखम् इत्य्_आदि.कलनास् तु ताः ॥७।१२५।४१॥
idam sukham idam du:kham iti_Adi.kalanA:_tu tA: ||7|125|41||
.
a.mohA:_moha.valitA: dRzyante tattva.darzina: idam sukham idam du:kham ity.Adi.kalanA:_tu tA:
.
*vlm.41. Undeluded he sees the delusions of the world, and unseen by any he sees the failings of others; and all pleasure &and pain seem as ideal unto him.
*sv.41.42 He is free from attraction or attachment, though he is attracted and attached. He gets angry though he is not angry, he is not deluded though he is deluded.
अलम् दूर.गतास् तेषाम् अङ्कुरा* नभसो यथा ।
alam dUra.gatA:_teSAm aGkurA* nabhasa:_yathA |
जगद्.आत्मा च न_अस्त्य्_एव यस्य_एकम् सर्वम् अस्ति च ॥७।१२५।४२॥
jagat.AtmA ca na_asti_eva yasya_ekam sarvam asti ca ||7|125|42||
.
alam dUra.gatA:_teSAm aGkurA* nabhasa:_yathA = jagat.AtmA ca na_asti_eva yasya_ekam sarvam asti ca
.
##*jagadAtmA
.
*vlm.42. Every thing is as nil to the liberate, as flowers growing in the garden of the sky; and the existence of the world is non.existence unto him, who sees the unity alone in all existence. (The One being all and all being one; all others are lost in the only One).
*sv.41.42 He is free from attraction or attachment, though he is attracted and attached. He gets angry though he is not angry, he is not deluded though he is deluded.
सु.ख.दुःख=आदि तस्य_इति वाक्.व्योम.विटप.उपमा ।
su.kha.du:kha=Adi tasya_iti vAk.vyoma.viTapa.upamA |
अशोका* एव शोचन्ते जीवन्मुक्ता* जय.अन्विताः ॥७।१२५।४३॥
azokA* eva zocante jIvanmuktA* jaya.anvitA: ||7|125|43||
.
su.kha.du:kha=Adi – pleasure, sorrow, &c .
tasya_iti – for him these are .
vAg.vyoma.viTapa=upamA – word.space. .
azokA:_eva zocante jIvanmuktA:_jaya.anvitA:
.
*vlm.43. The words pleasure and pain, are as aerial flowers to him, who are indifferent to them, who have become victorious over their feelings, by their liberation from all sensations in their life time.
#viT . #viTapa: .am . the young branch of a tree or creeper •• a keeper of ["slender twigs"] boy prostitutes. •• #viTapaka: . a tree • a rogue, voluptuary (= #viTa) • #viTapazas .ind.. in branches or shoots •.• viTapa.peTaka: . "a multitude of rogues" *mw [a racket of rascals]. #viTapin . having branches or boughs (as a tree) mbh
अच्छिन्ना* एक.तद्.भावा* दृश्यन्ते तत्त्व.दर्शिनः ।
acchinnA* eka.tat.bhAvA* dRzyante tattva.darzina: |
शिरः कमल.जस्य_उच्चैः साम.गायन.तत्परम् ॥७।१२५।४४॥
zira: kamala.jasya_uccai: sAma.gAyana.tatparam ||7|125|44||
.
acchinnA* eka.tat.bhAvA: dRzyante tattva.darzina: zira: kamala.jasya_uccai: sAma.gAyana.tatparam
.
*vlm.44. They that have known the truth, are unaltered in their natures; as the mouths of Brahmá, are unflinching in the recital of Vedas. (?)
*sv.43.44 The notions This is happiness' and 'This is unhappiness' do not arise in the liberated ones. When they have realised the truth that there is neither 'the world' nor 'the self and that the one is the all, 'happiness' and 'unhappiness' are seen as meaningless words. Their grief is superficial, for they are free from sorrow.
हरो नखेन चिच्छेद सु.कुमारम् इव_अम्बुजम् ।
hara:_ nakhena ciccheda su.kumAram iva_ambujam |
शक्तो ऽपि न पुनर् ब्रह्मा जनयाम्.आस तच्*छिरः ॥७।१२५।४५॥
zakta:_api na puna:_brahmA janayAm.Asa tat*zira: ||7|125|45||
.
hara: nakhena ciccheda su.kumAram iva_ambujam zakta:_api na puna:_brahmA janayAm.Asa tac_chira:
.
#chid .ciccheda .pft. ac. sg. 3, "he split" • pft. ac. sg. 1, "I split".
*vlm.45. And as Siva ripped the upper head of Brahmá, as a bud of lotus, with the nail of his hand; and the god neither resented it, nor grew another head instead, which he was well able to do: so the meek yogi remains unresentful at any harm done to him.
*sv.45.46a It is said that lord Siva plucked off one of the five heads of lord Brahma. The latter was surely capable of growing one more to replace it. But he did not, for he knew "When all this creation is illusory, what shall I do with one more head?".
व्योम.एकता_अस्य चिद्.व्योम्नो मुधा मूर्ध्ना_इतरेण किम् ।
vyoma.ekatA_asya cit.vyomna:_mudhA mUrdhnA_itareNa kim |
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ॥७।१२५।४६॥
na_eva tasya kRtena_artha:_na_a.kRtena_iha ka:cana ||7|125|46||
.
vyoma.ekatA_asya cit.vyomna: . when his space of Consciousness is equal with the spacious sky .
mudhA mUrdhnA_itareNa kim – in vain for him anther head .
na_eva tasya kRtena_artha: . there is no good for him w/ doing .
na_a.kRtena_iha kaz.cana – nor of non.doing here anyhow .
*vlm.46. Of what use is the upward or sky.looking face to him, whose inner or intellectual eye shows him the voidness of all things around; hence the possession of the external organ of sight, is useless to him, who sees everything within himself.
*sv.45.46a It is said that lord Siva plucked off one of the five heads of lord Brahma. The latter was surely capable of growing one more to replace it. But he did not, for he knew "When all this creation is illusory, what shall I do with one more head?".
*sv.46b.47a He had nothing to gain from doing something or from refraining from doing something. Whatever happens, let it happen even so; why should it be otherwise?
यद्य्_अथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ।
yadi_athA nAma sampannam tat tathA_astu_itareNa kim |
हरो हरिण.शाव.अक्षीम् अक्षीण.शरतो ऽश्रु च ।
hara:_hariNa.zAva.akSIm akSINa.zarata:_azru ca |
धत्ते वपुषि दुघ्ध.अब्धिर् गुप्त.अमृत.कलाम् इव ॥७।१२५।४७॥
dhatte vapuSi dughdha.abdhi:_gupta.amRta.kalAm iva ||7|125|47||
.
yadi_athA nAma sampannam – if next namely produced =
tat tathA_astu_itareNa kim – that this would.be by another how? +
hara:_hariNazAcAkSIm
akSINa.zarata:_azru ca
dhatte vapuSi dughdha.abdhi:_gupta.amRta.kalAm iva
*vlm.47. Every one gets as it is allotted to him by his fate, in retribution of his past actions; and his fatality (of retributive justice), does not betide mortals only; but binds the god Siva also to the sweet embaces[ embraces] of Gaurí, as well as to hiis melancholy contemplation for ever; and so also doth the milky ocean, bear the ambrosial moon in his ample bosom. (An irrevocable binds even jove himself, as Hara to his nakedness, and Hari to hid serpent bed),
*sv.46b.47a He had nothing to gain from doing something or from refraining from doing something. Whatever happens, let it happen even so; why should it be otherwise?
*sv.47bc Lord Siva has his consort in one half of his body, though he has the power to burn up even the god of love. He has the power to abandon all attachment or affection, but he behaves as if he is attached to his consort.
शक्तो ऽपि रागिताम् एष* न त्यजत्य्_उत्तम.आशयः ।
zakta:_api rAgitAm eSa* na tyajati_uttama.Azaya: |
पञ्चेषु दाह.समये दृष्टा* नीरागता.गुणाः ॥७।१२५।४८॥
paJceSu dAha.samaye dRSTA* nIrAgatA.guNA: ||7|125|48||
.
zakta:_api rAgitAm eSa* na tyajati_uttama.Azaya: paJceSu.dAha.samaye dRSTA:_nIrAgatA.guNA:
.
*vlm.48. Good minded men are seldom seen to abandon their passions, though they are capable of doing so in their life time; but they become quite dispassionate upon their death, when the five elemental principles of their bodies, are burnt away upon the funeral pile, (All lie level with the dust in their silent graves).
*sv.48.49.50 He has nothing to gain by remaining so attached nor does he gain anything by non.attachment. Let it be as it is.
नैव तस्य कृतेन_अर्थो न_अकृतेन_इह कश्चन ।
na_eva tasya kRtena_artha:_na_akRtena_iha ka:cana |
न च_अस्य सर्व.भूतेषु कश्चिद्.अर्थ.व्यपाश्रयः ॥७।१२५।४९॥
na ca_asya sarva.bhUteSu ka:cit.artha.vi.apAzraya: ||7|125|49||
.
na_eva tasya kRtena_artha: . not at.all for.him by doing =
na_akRtena_iha kaz.cana – not by nondoing iha.here(in.the.world) whatever.how +
na ca_asya sarva.bhUteSu – nor too asya.for.this.one among all beings =
kaz.cid.artha.vyapAzraya: . whatever.purpose.trusting.in
.
*vlm.49. But the living liberated man, gains nothing by his doing anything, nor loses aught by his doing of naught; nor has he any concern with any person, nor interest whatever with anything here on earth.
*sv.48.49.50 He has nothing to gain by remaining so attached nor does he gain anything by non.attachment. Let it be as it is.
*ABComm. vyapAzraya: prayojana.lAbha: ||7|125|
#zraya . #Azraya . #apAzraya . #vyapAzraya
श्रि #zri . #Azri . #apAzri . #vyapAzri . #vyapAzraya m. . going away, secession • seat, place (end.comp. = being in or on) • place of refuge, shelter, support (end.comp. = having recourse to, trusting in) • expectation. .
रागिता_एषस्_तु मा वा_अस्य किम् अरागितया_अन्यया ।
rAgitA_eSa:_tu mA vA_asya kim a.rAgitayA_anyayA |
यद्_यथा नाम सम्पन्नम् तत् तथा_अस्त्व्_इतरेण किम् ॥७।१२५।५०॥
yat yathA nAma sampannam tat tathA_astu_itareNa kim ||7|125|50||
.
rAgitA. eSa.this.one.: tu.tho mA.do.not vA.or.else. asya.his\its .
kim.
by/with a.non/without.rAgita.yA anya.any.other.yA
yat.this.which yathA.so/in.this.way. nAma.namely sampanna.thriving/endowed.with.m
tat.that.one. tathA.thus/in.that.way. let.it.be itareNa. kim.
.
*vlm.50. What avails one's passionateness or dispassionateness in this world; since what is fated in this life, cannot be averted by any means.
*sv.48.49.50 He has nothing to gain by remaining so attached nor does he gain anything by non.attachment. Let it be as it is.
करोति कारयत्य्_उच्चैर् म्रियते मार्यते ऽपि च ।
karoti kArayati_uccai:_mriyate mAryate_api ca |
जायते वर्धते_ऽजस्रम् जीवन्मुक्तो जनार्दनः ॥७।१२५।५१॥
jAyate vardhate_ajasram jIvanmukta:_janArdana: ||7|125|51||
.
karoti kArayati_uccai: mriyate mAryate_api ca jAyate vardhate_ajasram jIvanmukto janArdana:
.
*vlm.51. The god Hari, who is liberated in his life, does not yet cease from his work of slaying the Asuras, or to have them slain by the hands of Indra &c; he becomes incarnate, to die himself or by hands of demons; and is repeatedly born and grown up, to be extinct at last. (Such is the general doom of all).
*sv.51.52 Even so lord Visnu engages himself in various activities and inspires others to engage themselves in such activities, too; he 'dies' and he kills others; he is born and he grows — though all the time he is totally free from all this. He could easily refrain from all this but what is to be gained from such restraint?
न च_अजवम् जवी.भावम् त्यक्तुम् शक्तो ऽप्य्_असौ न तम् ।
na ca_ajavam javI.bhAvam tyaktum zakta:_api_asau na tam |
तेन त्यक्तेन नैव_अर्थस् तस्य नैव_आश्रितेन च ॥७।१२५।५२॥
tena tyaktena na_eva_artha:_tasya na_eva_Azritena ca ||7|125|52||
.
na ca_ajavam – and not inactive =
javI.bhAvam tyaktum zakta:_api_asau na tam – tho he is not able to abandon that
active nature =
tena tyaktena . w that abandoned =
na_eva_artha: tasya
na_eva_Azritena ca
*vlm.51. The god Hari, who is liberated in his life, does not yet cease from his work of slaying the Asuras, or to have them slain by the hands of Indra &c; he becomes incarnate, to die himself or by hands of demons; and is repeatedly born and grown up, to be extinct at last. (Such is the general doom of all).
*sv.51.52 Even so lord Visnu engages himself in various activities and inspires others to engage themselves in such activities, too; he 'dies' and he kills others; he is born and he grows — though all the time he is totally free from all this. He could easily refrain from all this but what is to be gained from such restraint?
तद् यथास्थितम् एव_आस्तु इह इत्य्_अस्त.वासनम् ।
tat yathAsthitam eva_Astu*iha*iti_asta.vAsana.m |
हरिर् निरिच्छ* एव_आस्ते शुद्ध.चिन्मात्र=रूप.भृत् ॥७।१२५।५३॥
hari:_niriccha *eva_Aste zuddha.cit.mAtra=rUpa.bhRt ||7|125|53||
.
tat yathAsthitam eva_Astu . that as.is only let.it.be =
iha iti_asta.vAsana.m – here so with set.Vaasanaas =
hari:_niriccha eva_Aste x
zuddha.cin.mAtra.rUpa.bhRt
*vlm.53. Therefore let a man remain in whatever state he may be, without having any desire of his own; because the god Hari is without any desire in himself, being the form of pure Intellect or Intelligence only. (Desire subsists in the.mind, and not in the intellectual soul).
*sv.53 Let all these be as they are. Such is the attitude of one who is established in the realisation of the infinite consciousness.
आत्मानम् आन्दोलयति काल.कन्दुकताम् गतम् ।
AtmAnam Andolayati kAla.kandukatAm gatam |
अजस्रम् नित्यम् आदित्यो जगद्.गृह.नभो ऽङ्गणे ॥७।१२५।५४॥
ajasram nityam Aditya:_jagat.gRha.nabha:.aGgaNe ||7|125|54||
.
AtmAnam Andolayati . the self swinging =
kAla.kandukatAm gatam
ajasram nityam
Aditya: jagat.gRha.nabhoGgaNe –
*vlm.54 The changing time changes and moves the steady soul, like a ball on every side; as it turns about the fixed sun round the world in appearance; (and not in reality).
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
#dul .to swing ("unDULate"") . #* . #andolaya, #Andolaya .Nom. P. #Andolayati} , to swing , agitate Ba1lar. • .#andolita, #Andolita .adj.. .agitated, swung.
#skand* . #kanduka –m.. a ball of wood or pith for playing with MBh.
#nabh .#nabha.: .the Spacious (sky, rather fr. >nabh denoting 'bursting forth' or 'expanding' than fr. >nah 'connecting', scil. heaven and earth) the sky, atmosphere (= #nabhas) •.• #nabhastala –n.. "sky.surface", firmament; N. of the 10th solar mansion (Sagittarius). • #nabhoGgaNa –n.. celestial vault , firmament vAsav.
न च रोधयितुम् देहम् न समर्थो दिनेश्वरः ।
na ca rodhayitum deham na samartha:_dina.Izvara: |
निरिच्छा* एव निर्वाणास् तथा.अप्य्_आस्ते यथास्थितम् ॥७।१२५।५५॥
nir.icchA* eva nirvANa:_tathA.api_Aste yathAsthitam ||7|125|55||
.
na ca rodhayitum deham na samartha: dina.Izvara: nir.icchA:.eva nirvANa:.tathA.api.Aste yathAsthitam
.
*vlm.55. The lord of the day, is not able to restrain his body, from its apparent course; though he is seated in his nirvana as he is, without any desire of changing his place.
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
चन्द्रो ऽनुभवति व्यर्थम् आकल्पम् क्षयम् अक्षयम् ।
candra:_anubhavati vyartham Akalpam kSayam akSayam |
जीवन्मुक्ततया खिन्नो यथास्थितम् अवस्थितम् ॥७।१२५।५६॥
jIvanmuktatayA khinna:_yathAsthitam avasthitam ||7|125|56||
.
candra: anubhavati vyartham Akalpam kSayam akSayam jIvanmuktatayA khinna: yathAsthitam avasthitam
.
*vlm.56. The moon also appears to be waning under her wasting desease, though she remains ever the same in all kalpa ages of the world; so the soul of the liberated person continues the same, though his body is subject to decay by age.
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
मरुत्त.हव्य.गौरीश.वीर्य.ग्रास.आदि.खेदिताम् ।
marutta.havya.gaurIza.vIrya.grAsa.Adi.kheditAm |
जीवन्मुक्तो वहत्य्_अग्निर् यथा स्थित्या समस्थितिः ॥७।१२५।५७॥
jIvanmukta:_vahati_agni:_yathA sthityA samasthiti: ||7|125|57||
.
marutta.havya.gaurIza.vIrya.grAsa.mouthful/food.Adi.&c.khedita.Am
jIvanmukta.Living.Free: vahati agni.fire: yathA.so/in.this.way by/with sthiti.state/condition.yA samasthiti.xx:
.
*vlm.57. The fire too is ever free and liberated in itself, because nothing can extinguish its latent heat at any time; and though it was suppressed by the sacrificeal butter of marutta, and the seminal liquid of Siva for a while, yet it revived again as it was before. (Light and heat are coeternal elements).
*sv. Even so do the sun, the moon and the fire perform their natural functions, though they are all liberated beings (jiivanmukta).
वह्नीभिर् विजिगीषाभिः कृपणाव् इव तिष्ठतः ।
vahnIbhi:_vi.jigISAbhi: kRpaNau_iva tiSThata: |
जीवन्मुक्ताव्_अपि गुरू लोके शुक्र.बृहस्पती ॥७।१२५।५८॥
jIvanmuktau_api gurU loke zukra.bRhaspatI ||7|125|58||
.
vahnIbhi:_ . w fires = vijigISAbhi: . desirous of victory =
kRpaNau iva.like/as.if tiSThata:
jIvanmuktau_api gurU loke . both Living.Free while gurus in the world, =
zukra.bRhaspatI . shukra the Bright & bRhaspati the Grandfather =
.
*sv.58 The preceptors of the gods (Brhaspati) and of the demons (Sukra) are also jiivanmuktas, though they play the roles of the leaders of opposing forces, fighting each other like ignorant men.
*vlm.58. Vrihaspati and Sukra the preceptors of the gods and demigods, were liberated in their life time, and with all their ambitious views of predominence, they as dull and miserable persons.
करोति जन को राज्यम् जीवन्मुक्त.मना मुनिः ।
karoti janaka:_rAjyam jIvanmukta.manA muni: |
जगत्याम् आजिषु_उग्रासु देहम् जर्जरताम् नयन् ॥७।१२५।५९॥
jagatyAm AjiSu_ugrAsu deham jarjaratAm nayan ||7|125|59||
.
karoti.does/doing janaka.xx: rAjya.royal/realm.m jIvanmukta.Living.Free.manA.Mind muni.:
janaka rules his kingdom as a muni Living.Free =
jagatyAm . in the world =
AjiSu_ugrAsu . in battles of ferocity =
deham jarjaratAm nayan – Body to senility leading
.
*sv.59.60 King Janaka is also a liberated royal sage; yet, he engages himself in dreadful wars.
*vlm.59. The sagely prince Janaka is perfectly liberated in his mind, and yet he is not loathe to rule over his princedom, and to quell his enemies in battle.
*ABComm. AjiSu yuddheSu ||
नल.मन्धातृ.सगर.दिलिप.नहुष=आदयः ।
nala.mandhAtR.sagara.dilipa.nahuSa=Adaya: |
जीवन्मुक्ताश् चिरम् राज्यम् चक्रुर् आकुलिता* इव ॥७।१२५।६०॥
jIvan.muktA:_ciram rAjyam cakru:_AkulitA* iva ||7|125|60||
.
nala.mandhAtR.sagara.dilipa.nahuSa.Adayas.&c.
jIvan.muktA: . Living.Free =
for long x
rAjyam cakru: . made their kingdom =
AkulitA:_iva . as.if bewildered
...
.
*vlm.p.60 The great Kings Nala, Mandhata, Sagara, Dilipa, Nahusa and others were all liberated in their lives, yet they reigned and ruled over their kingdoms with all the vigilance of sovereigns.
*sv. ... While discharging his worldly duties, the enlightened person behaves in the same way as the ignorant person.
#nala #mandhAtR #sagara #dilipa #nahuSa
व्यवहारे य thaix व_अ xjJas त thaix व खलु पण्डितः ।
vyavahAre yathA_eva_ajJa:_tathA_eva khalu paNDita: |
वासना.अवासने एव कारणम् बन्ध.मोक्षयोः ॥७।१२५।६१॥
vAsanA.a.vAsane eva kAraNam bandha.mokSayo: ||7|125|61||
.
...
vyavahAra.e yathaiva. ajJa.: . in their affairs like the ignorant =
tathaiva. khalu. paNDita.: . thus too as.well a paNDita =
vAsanA.Imprint/Habituation.a.not.vAsanA.Imprint/Habituation.e eva.indeed\only/very . with or without vAsanA attachment =
kAraNa.cause.m bandha.bondage.mokSa.Freedom.yo: . the cause of Bondage & Freedom... =
.
*vwv.1597.y3.21.22a/y7125.061. Dear One! The reality of the visible object for the seer (or individualized consciousness) is called bondage. Desire and absence of desire are alone the causes of bondage and liberation (respectively).
*vlm.61. A man acting either wisely or foolishly in life, is neither bound to or liberated in this world; but it is his ardent desire of or apathy to worldiness, that constitutes his bondage to or liberation from it.
*sv.61 The distinction between bondage and liberation lies in the state of one's consciousness, which is conditioned in bondage and unconditioned in liberation.
बलि.प्रह्लाद.नमुचि.वृत्र.अन्धक.मुर.आदयः ।
bali.prahlAda.namuci.vRtra.andhaka.mura.Adaya: |
जीवन्मुक्ताः स्थितिम् चक्रुर् वीतरागाः सरागवत् ॥७।१२५।६२॥
jIvanmuktA: sthitim cakru:_vItarAgA: sarAgavat ||7|125|62||
.
...
Bali, Prahlaada, Namuchi, Vrtra, Andhaka, Mura and the like
jIvanmukta.Living.Free.A: sthiti.state/condition.m cakrus.did/made vItarAga.A: sarAgavat.xx
.
*vlm.62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberate in their lives; though they acted as unwisely, as if they were elated by their ambition and passions.
*sv.62.63 Even several demons had attained liberation — like Bali, Prahlada, Namuci, Vrtra, Andhaka, Mura, etc. The enlightened consciousness is unaffected by the rising and setting of likes and dislikes, mental action and supra.mental consciousness.
तस्माद् असत्त्वे सत्त्वे च राग.द्वेष.क्षय.उदये ।
tasmAt a.sattve sattve ca rAga.dveSa.kSaya.udaye |
न मनाग् अपि भेदो ऽस्ति ज्ञ.खम् प्रति स्वरूपिणि ॥७।१२५।६३॥
na manAk_api bheda:_asti jJa.kham prati svarUpiNi ||7|125|63||
.
tasmAt a.sattva.e sattva.e ca rAga.dveSa.kSaya.udaya.e na manAg.api bheda: asti jJa.kha.m prati svarUpi.Ni
.
#kha
*vlm.62. The demoniac princes Vali, Namuchi, Vritra, Andhaka, Mura and others, lived quite liberate in their lives; though they acted as unwisely, as if they were elated by their ambition and passions.
*vlm.63. Therefore the existence or disappearance of the passions, in the conduct of any body, makes no difference in his spiritual character; but it is the pure vacancy of the human soul and mind, that constitutes his liberation in this world.
*sv.62.63 Even several demons had attained liberation — like Bali, Prahlada, Namuci, Vrtra, Andhaka, Mura, etc. The enlightened consciousness is unaffected by the rising and setting of likes and dislikes, mental action and supra.mental consciousness.
ज्ञानेन_आकाश.शुद्धेन धर्म.अन्ये गगन.उपमान् ।
jJAnena_AkAza.zuddhena dharma.anye gagana.upamAn |
विन्दन्ति जीवन्मुक्तानाम् तेषाम् भेद.मतिः कुतः ॥७।१२५।६४॥
vindanti jIvanmuktAnAm teSAm bheda.mati: kuta: ||7|125|64||
.
by/with jJAna.Wisdom/Knowledge.ena by/with AkAza.sky.Space.zuddha.ena dharma.anya.another.e gagana.upama.like.An vindanti of those jIvanmukta.Living.Free.AnAm teSAm.of.them bheda .division/difference.mati.thinking: kutas
.
*sv.64 When one is firmly established in the infinite and unconditioned consciousness, even these distinctions vanish.
*vlm.64 Being possest of the knowledge of god as pure vacuum, the living liberated person is assimilated to the likeness of vacuity itself; and is freed from the duality of thinking himself otherwise than the divine spirit. (The sense of self pesonality, is lost in the knowledge of the universality of the divine soul).
भास्वरम् शक्र.कोदण्डम् यथा नाना_इव शून्यकम् ।
bhAsvaram zakra.kodaNDam yathA nAnA_iva zUnyakam |
आभास.मात्रम् एव_अयम् तथा दृश्य.आत्मको भ्रमः ॥७।१२५।६५॥
AbhAsa.mAtram eva_ayam tathA dRzya.Atmaka:_bhrama: ||7|125|65||
.
bhAsvara.m zakra.kodaNDa.m yathA.so/in.this.way nAnA.various iva.like/as.if zUnyaka.m AbhAsa.mAtra.measure/mode.m eva.indeed\only/very ayam.this tathA.thus dRzya.percept/object.Atmaka.nature: bhrama.error/delusion..:
.
*vlm.65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air, (by the ineffable light of the glory of god).
*sv.65.66 The diversity which people experience in this creation is but an appearance, like the colours of a rainbow.
शक्र.चापे यथा भान्ति नानावर्णा नभो_ऽङ्गणे ।
zakra.cApe yathA bhAnti nAnAvarNA nabho.aGgaNe |
तथा शून्य.आत्मका* एव ब्रह्माण्ड.परमाणवः ॥७।१२५।६६॥
tathA zUnya.AtmakA: eva brahmANDa.paramANava: ||7|125|66||
.
zakra.cApa.e yathA.so/in.this.way bhAnti.appearing/shining nAnA.various.varNa.A nabhas.spacious.sky.aGgaNa.e tathA.thus zUnya.empty/void.Atmaka.nature.A: eva.indeed\only/very brahmANDa.Cosmic.Egg.paramANu.Superatom.s.ava:
.
*vlm.65. He is conscious of the fallacy of phenomenal appearances, which he knows to be no more than as the variegated rainbow reflected in empty air, (by the ineffable light of the glory of god).
*vlm.66. As the various colours are seen to shine in the rainbow, in the field of empty air; so these myriads of brilliant worldly bodies, are but vacuous particles appearing in infinite space, (The great worlds are as minute atoms in the sight of great god).
*sv.65.66 The diversity which people experience in this creation is but an appearance, like the colours of a rainbow.
इदम् जगद् असद् भाति सद् इव व्यक्तिम् आगतम् ।
idam jagat a.sat bhAti sat iva vyaktim Agatam |
अजातम् अनिरुद्धम् च यथा शून्यत्वम् अम्बरे ॥७।१२५।६७॥
a.jAtam a.niruddha.m ca yathA zUnyatvam ambare ||7|125|67||
.
idam.this jagat.world a.not.sat.Being.So/reality bhAti.appear/shin/projecting sat.Being.So/reality iva.like/as.if vyakti.m Agata.having.come.m a.not.jAta m a.not.niruddha.m ca.and/also yathA.so/in.this.way zUnyatva.vacuity.m in the *ambara.sky.e
.
*vlm. This world is an unreality, appearing as a reality in view; it is unborn and increate, and yet it is irresistibly conspicuous to our sight, like the appearance of the sky in the empty firmament.
*sv. The world appears to be in relation to the infinite consciousness just as spatiality (void or distance) appears to be in relation to space.
*ABComm. vyaktim prakaTatAm ... ||
स.आद्यन्तम् अप्य्_अन्.आद्यन्तम् अशून्यम् अपि शून्यकम् ।
sa.Adyantam api_an.Adyantam a.zUnyam api zUnyakam |
जगज्.जातम् तथा_अजातम् अ.रुद्धम् रुद्धम् एव च ॥७।१२५।६८॥
jagat.jAtam tathA_a.jAtam a.ruddha.m ruddha.m eva ca ||7|125|68||
.
sa.Adyanta.m api.even\very an.not.Adyanta.m a.not.zUnya.empty/void.m api.even\very zUnyaka.m jagat.world.jAta.m tathA.thus a.not.jAta.m a.not.ruddha.m ruddha.m eva.indeed\only/very ca.and/also
.
*vlm.68. It is without its beginning or end, and yet appearing to have both of these; it is a mere void, and seeming as a real substantiality; it is increate, and yet thought to be a created.something; it is indestructible, though thought to be subject to destruction.
जातम् निरुद्धम् अस्त्य्_एवम् ब्रह्म व्योम_एव भासते ।
jAtam niruddha.m asti_evam brahma vyoma_eva bhAsate |
यथा दारु.मयः स्तम्भस् तथा तच्_छालभञ्जिका ॥७।१२५।६९॥
yathA dAru.maya: stambha:_tathA tat zAlabhaJjikA ||7|125|69||
.
jAtam niruddha.m asti – born it is restrained .
evam brahma vyoma_eva bhAsate – so the brahman.Immensity projects as spacious sky .
yathA dAru.maya: stambha: . as a post made of wood .
tathA tat zAlabhaJjikA – thus that image .
*vlm.69. Its creation and destruction are phenomena occurring in the vacuous essence of God, as the structure of a wooden post and statue, takes place in the substance of the wood. (Here the Divine essence is considered as the material cause of the world, and the one being void the other is considered equally void also).
#zAlabhaJjikA zAla.bhaJjikA f. an image or figure made of zAl wood • a kind of game played in the east of India uN.2.32 • a harlot, courtezan • .prakhya adj. resembling the above game • zAlabhaJjikAya Nom. adj. .yate, to be like a statue (v.l. <zali.bh.).
समस्त.कलन=उन्मुक्तम् समम् निर्निद्रम् आसनम् ।
samasta.kalana=unmuktam samam nir.nidram Asana.m |
यद् एकान्त.चिद्.आकाशम् तद्.विद्यात् तन्मयम् जगत् ॥७।१२५।७०॥
yat ekAnta.cit.AkAzam tat.vidyAt tat.mayam jagat ||7|125|70||
.
samasta.kalanA=unmuktam – entire.Imagining.released =
samam nirnidram Asana.m – a Like sleepless base +
yat – what =
ekAnta.cit.AkAzam . solitary.Conscious.Space =
tat – that =
vidyAt . from knowing =
tat.mayam jagat . that.form world.
*vlm.70. The mind being freed from its imagination, and drowned in deep meditation (samádhi), as in the state of a sleepless sleeper; it comes to the sight of an even intellectual vacuity, engrossing the sights of all the worlds, as if absorbed in it.
देशाद् देश.अन्तर.प्राप्तौ यन्_मध्ये संविदः वपुः ।
dezAt deza.antara.prAptau yat madhye saMvida: vapu: |
अन्.उन्मेषाम् चिदाकाशम् तद्.विद्यात् तन्.मयम् जगत् ॥७।१२५।७१॥
an.unmeSAm cid.AkAzam tad.vidyAt tan.mayam jagat ||7|125|71||
.
dezAt deza.antara.prAptau – when got from place to place .
yat madhye saMvida: vapu: . whatever is the vapus.body of awareness –
an.not.unmeSa.Am cidAkAza.Comscious.Space m from/thru tat.that/it/he.vidyA.science/knowledge.t
tan.mayam jagat – the world is that.made
.
*vlm.71. As a man passing from one place to another, is unmindful of the intermidiate scenes; so the attention being directed solely to the sight of the intellectual void, the thought of all the world and other existences is wholly lost in the same. (Such sight of the single point in view is called the sakhá chandra darsana_ Nyáya).
*sv. The world appears to be in relation to the infinite consciousness just as spatiality (void or distance) appears to be in relation to space.
तत्र यद् द्वैतम् ऐक्यम् तन् मन्ये तद् अपि नैव च ।
tatra yat dvaitam aikyam tat manye tat api na_eva ca |
तद् व्योम केवलम् भाति मन्ये तद् अपि नैव च ॥७।१२५।७२॥
tat vyoma kevalam bhAti manye tat api na_eva ca ||7|125|72||
.
there yad.what/which dvaitam.dually.m aikya.m tat.that/it/he manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also | tat.that/it/he vyoma.spacious.sky. kevalam.only/wholly bhAti.appear/shin/projecting manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also
.
*vlm.72. In this state of intense meditation, the thought of a duality is lost in that of the unity; and this idea of oneness disappears in that of a vast void, which terminates to a state of conscious bliss; (which is the summum bonum of) yoga philosophy).
.
tatra.there yad.what/which dvaitam.dually.m aikya.m tat.that/it/he manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also | tat.that/it/he vyoma.spacious.sky. kevalam.only/wholly bhAti.appear/shin/projecting manye.I.think tat.that/it/he api.even\very na.not eva.indeed\only/very ca.and/also
जगद्_आकाशम् एव_इदम् आत्मा_एव_आत्मनि वा स्थितम् ।
jagat AkAzam eva_idam AtmA_eva_Atmani vA sthitam |
भविष्यत्.पुरवद्.दृष्टम् अपि स्फारम् अपि स्फुटम् ॥७।१२५।७३॥
bhaviSyat.puravat.dRSTam api sphAram api sphuTam ||7|125|73||
.
jagat.AkAzam eva_idam – this world is only Space .
AtmA_eva_Atmani vA sthitam – or else the self set in the self =
bhaviSyat.puravat.dRSTa.m api.even\very sphAra.m api.even\very sphuTa.m
.
*vlm.73. In this state of insouciance, the duality of the world is lost in the nullity of vacuity; the knowledge of self personality is dwindled to spirituality, and all futurity presents itself clearly to the view of the clairvoyance of the enrapt yogi. (This forms the purnata or perfectibility of yoga practice).
आकाश.कोश.विशद्.आशय, दृश्य.जायम्
AkAza.koza.vizat.Azaya, dRzya.jAyam
मौन.आत्म, तिष्ठति शिला.घनम् एव शान्तम् ।
mauna.Atma, tiSThati zilA.ghana.m eva zAntam |
यन्_नाम तस्य जगद्_अत्य्.अभिधाम् विधाय
yat nAma tasya jagat ati.abhidhAm vidhAya
स्व.आत्मा_इव मोहित* इव_अयम् अहो नु माया ॥७।१२५।७४॥
sva.AtmA_iva mohita* iva_ayam aho nu mAyA ||7|125|74||
.
hey AkAza.sky.Space.koza.vizada.Azaya.abode dRzya.percept/object.jAya.m mauna.Atma – o silent Self tiSThati.remaining zilA.stone/hill.ghana.cloud/fog/thick.m eva.indeed\only/very zAnta.quieted.m
yad.what/which nAma.namely/by.name tasya.his/its/of.that jagat.world atyabhidha.Am vidhAya svAtmA iva.like/as.if mohita.: iva.like/as.if ayam.this aho nu. mAyA.Illusion
.
*vlm.74. The perfect yogi remains with his mind, as clear as the vacuous sky, enveloping the phenomanals in its ample sphere; he sits silent and as still and cold as a stone; he Views the world in himself, and remains quiet in rapturous amazement at the view.
*ABComm. he AkAza.kozam iva viZAdAzaya rAma ... ||
##zad .#vizad .*vizada .adj.. Clear, pure, spotless; (*vizadIkR, vizadI.karoti . 8 U. 'to explain, make clear, illustrate.') • White, of a pure white colour; • Bright, shining, beautiful; • Clear, evident, manifest. • Calm, free from anxiety, at ease; • Tender, soft (to the touch). • #vizada: . white colour. • "conspicuous", pure (lit. and fig. <brahma tv AkAza.vizadaM> FM.3.10.21; *vizadam ind.); • cheerful (as the mind, the eye, a smile); • soft (to the touch; as food, wind, odour) mbh.; (in comp.) skilled or dexterous in, fit for; endowed with +
FM7126
DN7125 MEASURED CONSCIOUSNESS 3.AG09-11
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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