fm6048 2.sp11 The UNITY of SELF & the brahman.IMMENSITY .z20
jivadas
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fm6048 2.sp11 The UNITY of SELF & the brahman.IMMENSITY .z20
Oॐm
vasiShTha said—
यत्र_अन्.उदित-रूप=आत्म सर्वम्_अस्ति_इदम्_आततम् ।
yatra_an.udita-rUpa=Atma sarvam_asti_idam_Atatam |
मयूर इव बीजे अन्तस् तद् अहंता-दिग्=आदि च ॥६।४८।१॥
mayUra iva bIje anta:_ tat_ ahaMtA-dig=Adi ca ||6|48|01||
.
where there is
Self
but Form has not arisen
this whole outspreading expanse is like a peacock still in its eggshell
:
it is ahaMtA."I"ness pervading the ten directions
.
~vlm. That which contains this wide extended universe within itself, and without manifesting its form unto us, is very like the egg of the peahen and contains all space and individual bodies in its yolk.
~sv. All these — the egosense and the space, etc. — have acquired the nature of real substances though they have not been created at all.
यत्र न.अभ्युदितम् किंचित्_तत्र सर्वम् च विद्यते ।
yatra na_abhyuditam kiMcit_tatra sarvam ca vidyate |
तद् अत्र_अप्य्_अङ्गिरा: स्वर्ग-सुख=सारेण बिम्बति ॥६।४८।२॥
tat_ atra_apy_aGgirA: svarga-sukha=sAreNa bimbati ||02||
.
where nothing whatever is arisen
yet
there
everything is known.to.be
.
That
here
becomes embodied with the essence of the heavenly pleasure
it reflects
.
~VA - Where nothing was created, everything is seen, it is reflection of part of omnipresent great bliss.
~AS: The whole world exists in a place where nothing ever arose (abhyuditam), yet (in this body) the illuminator of the body shines with heavenly bliss. The word अङ्गिरस् is usually a famous sage, but here it is used in the sense of जीव or प्राण which activates the body (अङ्ग).
\
तथा च मुनयो देवा गणा: सिद्धा: महर्षय: ।
tathA ca munayo_ devA:_ gaNA: siddhA: maharSaya: |
आस्वादयन्त: स्वम् रूपम् सदा तुर्य-पदे स्थिता: ॥६।४८।३॥
AsvAdayanta: svam rUpam sadA turya-pade sthitA: ||03||
.
and that is how
the silent.munis
the dewa.Gods
gaNa.Companions of shiwa
the siddha.Adepts
the Great.RShis
each enjoying hir own form
are ever settled in the Fourth State
.
~vlm.3. It is in this manner that the gods and sages, saints and holy-men, the siddhas and great Rishis, meditate ...
~sv. Even so, the sages, gods and the perfected ones remain in their transcendental consciousness, tasting the bliss of their own nature.
* tathA ca - and thus - munaya: - the silent.munis - devA: - the deva.Gods = gaNA: - the gaNa.Companions of .shiva - siddhA: - the .siddha.Adepts - maharSaya: - the Maharshis - AsvAdayanta: svam rUpam - enjoying their own form - sadA turya-pade sthitA: - are ever situate in the Fourth State.
\
एते ये स्तब्ध-नयन-दृष्टयो निर्निमेषिण: ।
ete ye stabdha-nayana-dRSTayo nirnimeSiNa: |
ते दृश्य.दर्शन-अ.सङ्ग=स्पन्द-त्यागे व्यवस्थिता: ॥६।४८।४॥
te dRzya.darzana-a.saGga=spanda-tyAge vyavasthitA: ||04||
.
those who are
clear-sighted ones
un.blinking
are detached in their vision
without emotion
firmly based
.
~vlm.4. These devout personages set with their half shut eyes, and without the twinkling of their eyelids; and continue to view in their inward souls, the visible glory of god shining in its full light.
~sv.3-4. They have abandoned the illusion of duality of the observer and the object, and the consequent movement of thought. Their gaze is fixed and unwinking.
#miS —> #nimiS —>#nimeSa –m.- shutting the eye , twinkling , winking TS. Mn. Ya1jn5. MBh. &c (also as a measure of time i.e. a moment ; °षाद् इव , in a moment MBh. R. &c ; °षं निमेषम् , every moment S3Br. ; as a disease Sus3r. ). •• #nirnimeSin - unblinking.
#sthA - to stand —>#>avasthA —>#>vyavasthA —>#vyavasthita व्यवस्थित p.p. - Placed in order, arranged. • Settled, fixed; • Based on, resting on. •-• Comp. being in or on or at (tasmin or comp.); based or dependent on (loc.); resolved upon (tasmin); persevering in (tasmin) or comp.; with vAkye, "abiding in what is said", obeying); •-• #v.-viSaya . limited in sphere or range.
#stambh —>#stabdha -adj.- firmly fixed, supported • reaching up to (tasmin) • stiff, rigid • senseless, dull • #stabdham -ind.- solidified (as water) • puffed up, proud, arrogant • obstinate, stubborn, hard-hearted.
05||o/
न.आस्थिता भावना येषाम् स्थितानाम्_अपि कर्मसु ।
na_AsthitA bhAvanA yeSAm sthitAnAm_api karmasu |
संवित्-संवेद्य-संबन्ध-स्पन्द-त्यागे च ये स्थिता: ॥६।४८।५॥
saMvit-saMvedya-sambandha-spanda-tyAge ca ye sthitA: ||05||
.
what they feel they do not underake
tho engaged in karmic activities
=
.ca ye sthitA: - and those/which are situate =
saMvit.saMvedya-sambandha=spanda+tyAge. - in/when awareness.known-connexion=vibrancy+abandoning =
~sv.5 Though these sages are active here, they do not entertain the least notion of illusory existence. They are firmly rooted in the abandonment of the relationship between the knower and the known (subject and object).
~vlm.5. Thus enrupt in their conscious presence of god, they are unconscious of any other thought in their minds; though when employed in the acts of life, remain without the respiration of their vital breath.
~AB. ... karmasu vyavahAreSu sthitAnAm_api yeSAm SaSTAdi.bhUmikAgatAnAm bAhyArtha.satyatA-bhAvanA na AsthitA ISat_ api sthitA | ... ||
06|o/
प्राणो न स्पन्दते येषाम् चित्र.स्थ-वपुषाम् इव ।
मनो न स्पन्दते येषाम् चित्र.स्थ-वपुषाम् इव ॥६।४८।6||
prANo_ na spandate yeSAm citra.stha-vapuSAm iva |
mano_ na spandate yeSAm citra.stha-vapuSAm iva ||06||
.
those whose prANa.Air does not vibrate
like figures in a picture
those whose Mind does not vibrate,
like bodies in a statue
...
~vlm.6. They sit quiet as figures in a painting, without respiration of their breath, and remain as silent as sculptured statues, without the action of their minds.
07|Ø
चित्त-चेत्य-समासङ्ग-त्यागे ते स्वपदे स्थिता: ।
citta-cetya-samAsaGga-tyAge te svapade sthitA: |
स्पन्दात् सम्साधयन्त्य् अर्थम् तेन-अंशेन.ईश्वरो यथा ॥७॥
spandAt_saMsAdhayanti_ artham tena_ aMzena_Izvaro_ yathA ||07||
.
...
citta.cetya-samAsaGga=tyAge - when abandoning =
te sva.pade sthitA: - they are situate in the self-state =
spandAt saMsAdhayanti artham - x =
tena aMzena Izvaro yathA - x =
#samAsaGga –m.- the committing or entrusting (of business) to any one (loc.) _R. •-•
~vlm.7. They remain in their state of holy rapture, without the employment of their minds in their fleeting thoughts, and whenever they have any agitation they can effect anything, as the Lord god works all things at the slightest nod.
~sv.6-8 Their life-force is not agitated. It is as if they were painted pictures; their mind does not move, even as the mind of painted figures does not move. For, they have abandoned the conceptualising tendency of the consciousness. They engage themselves in appropriate activity by a little movement of thought in consciousness (even as the Lord does).
तथा_एव चित्त.चेत्य-आदि=स्पन्दात्_कुर्वन्ति संस्थितिम् ।
tathA_eva citta.cetya-Adi=spandAt_kurvanti saMsthitim |
यथा ह्लादयति स्वच्छ: पल्लवम् रश्मिर् ऐन्दव: ॥६।४८।८॥
yathA hlAdayati svaccha: pallavam razmi:_ aindava: ||08||
.
thus indeed
thru vibrant Affection and its Affects
they make a stable seat
as the coolly crystal.clear moonbeams delight a budding shoot
.
~vlm.8. Even when their minds are employed in meditative thoughts, they are usually attended with a charming gladness, like that of the charming moonbeams falling on and gladding the leafy branches of trees.
09|o/
तथा_आत्मा ह्लादयत्य्_अन्तर् दृश्य.दर्शन-संगमे ।
बिम्बाद् दूरं प्रयातस्य भित्ताव्_अ.पतितस्य च ॥६।४८।९॥
tathA_AtmA hlAdayaty_anta:_ dRzya.darzana-samgame |
bimbAd_dUram prayAtasya bhittAv_a.patitasya ca ||09||
.
tathA_AtmA hlAdayati_antar - thus the Self delights within =
dRzya.darzana-samgame - in the congress of seen and sight =
bimbAt_dUram prayAtasya bhittAv_a.patitasya ca - x =
dRzya-darzana-samgame - in the conjoining of sights and scenes - percepts and perception =
bimbAd - from the reflection/projection =
dUre prayAtasya - of what has come from afar -
bhittAv apatitasya ca - x = / bhitta-avapatitasya ca - x =
~vlm.9. The soul is as enraptured with the view of the holy light of god, as the mind is delighted at the sight of the cooling moonbeams, emitted afar from the lunardisc. (The gloss explains the distant moonlight to be less dazzling than the bright disc of that luminary).
~sv.9 However, such movement of thought and the experiencing of the contact of the observer with the object also produce great joy in them. Their consciousness is absolutely pure, purified of all images (concepts and notions).
~VA. as moon light is not affected by reflection and breaking it into
pieces, so also the pure Consciousness (is not affected by reflections
and their perturbancies).
~AS: The pure consciousness is like the form of the Moon's brilliance which has gone far from the Moon (बिम्बात् दूरम्) and has not fallen on a wall. The idea is that near the globe of Moon or in a reflection form, the Moon light is distorted by various external things. Otherwise in its undisturbed uniform subtle appearance, it shows its true nature.
10|o/
यद् इन्दोस् तेजसो रूपम् तद् रूपम् शुद्ध-संविद: ।
yat_ indo:_ tejaso_ rUpam tat_ rUpam zuddha-saMvida: |
न दृश्यम् न उपदेश-अर्हम् न अत्यासन्नम् न दूरगम् ॥६।४८।१०॥
na dRzyam na_ upadeza_arham na_ aty.Asannam na dUragam ||10||
.
yad indo: tejasa: rUpam - what is the form of the fiery moon - illusory, when the moon is cool =
tad rUpam zuddha-saMvida: - that is the form of pure saMvit.Awareness =
na dRzyam - it is not a dRshya.Percept =
na upadeza-Arham - not something that should be taught =
na aty-Asannam - not over-near =
na dUragam - not far away.
~vwv.1187/6.48.10b,11a. The pure conscious nature of the Self is obtainable by exclusive experience. It is not a visible object. It is not fit for specification (i.e. it is indescribable). It is not very near, nor is it far removed.
~vlm.10. The aspect of pure conscience is as clear, as the fair face of the bright moon; it is neither visible nor in need of admonition, nor is it too near nor far from us. (The gloss is silent on the inappropriateness of the simile).
~sv.10 Such a state of purity of the self, the true nature of the infinite consciousness, is not a vision (an experience of the mind and the senses). It is incapable of being taught. It is not very easy nor is it far distant or impossible. It is attained by direct experience alone.
11|o/
केवल-अनुभव-प्राप्यम् चिद्.रूपम् शुद्धम्_आत्मन: ।
kevala-anubhava-prApyam cid.rUpam zuddham_Atmana: |
न देहो न.इन्द्रिय-प्राणौ न चित्तम् न च वासना ॥६।४८।११॥
na deho na_indriya-prANau na cittam na ca vAsanA ||11||
.
it
is to be got entirely thru experience
- the pure Conscious.form of Self.
there is no body,
neither the sense.organs nor prANa.Airs;
no Affective mind nor its conditioned Traces
...
~sv.11 That alone exists, naught else: neither the body nor the senses and life-force, neither the mind nor the storehouse of memory or latent tendencies, neither the jiva nor even a movement in consciousness, neither consciousness nor the world.
~vlm.11. It is by one's self cogitation alone that the pure intellect can be known, and not by the bodily organs, or living spirit or mind, or by our desire of knowing it.
12|Ø
न जीवो न.अपि च स्पन्दो न संवित्तिर् न वै जगत् ।
na jIvo_ na_api ca spando_ na saMvitti:_ na vai jagat |
न तत्र.आसन्न मध्यम् च शून्य.अशून्यम् न चैव हि ॥६।४८।१२॥
na tatra_Asanna madhyam ca zUnya_azUnyam na ca.eva hi ||12||
.
na jIvo – no Living.jIva =
na_api ca spanda: - nor any spanda.Vibration =
na saMvitti:_ na vai – no Becoming-aware
no.way the world is =
jagat –
the world is =
na tatra - not there =
asan_na - not unreal = / Asanna – seated/near =
madhyam ca - nor in.between =
zUnya_a.zUnyam na caiva hi - not even the Void nor the nonVoid.
~vwv.1156/6.48.12,7.31.36. It is neither existence nor non-existence nor intermediate. It is not also emptiness or the absence of it. It does not exist nor does it not exist. It is not quite within the scope of speech.
~sv.12-13 It is neither real nor unreal nor something in-between, neither void nor non-void, neither time nor space nor substantiality. Free from all these and free from a hundred veils in the heart, one should experience the self in all that is seen.
~vlm.12. It is not the living soul nor its consciousness, nor the vibrations of the body, mind, or breath. It is not the world nor its reality or unreality, or its vacuity or solidity, or the centre of any thing.
#sad —> #Asad —>#Asanna -mfn.- seated down , set down AV.; • near, proximate MBh. R.; •• -n.- nearness , vicinity , proximity R.&c..
13|o/
न देश-काल-वस्त्व्-आदि तद् एव_अस्ति न च.इतरत् ।
एतै: सर्वैर् विनिर्मुक्तम् हृदि कोश-शतेन च ॥६।४८।१३॥
न देश-काल-वस्त्व्-आदि तद् एव_अस्ति न च.इतरत् ।
na deza-kAla-vastu-Adi tat_ eva_asti na ca_itarat |
एतै: सर्वैर् विनिर्मुक्तम् हृदि कोश-शतेन च ॥६।४८।१३॥
etai: sarvai:_ vi.nirmuktam hRdi koza-zatena ca ||13||
.
na deza-kAla-vastu-Adi - ... no place.time-substance-&c =
tad eva asti - That alone is =
na ca itarat - and not otherwise =
etai: sarvai: - w/ all these =
vinirmuktam – released/escaped =
hRdi koza-zatena ca – & in the Heart with a thousand coverings.
~sv.12-13 It is neither real nor unreal nor something in-between, neither void nor non-void, neither time nor space nor substantiality. Free from all these and free from a hundred veils in the heart, one should experience the self in all that is seen.
~vlm.13. It is not time or space or any substance at all, nor is it a god or any other being, whatever is quite free from all these and unconfined in the heart or any of the sheaths inside the body.
यत्र एतत्_स्पन्दते दृश्यम् तत्.तद् आत्म-पदम् भवेत् ।
yatra etat_spandate dRzyam tat.tat_ Atma-padam bhavet |
यच्_च न.आद्यम् न कल्पान्तम् न वस्त्व्.आद्य्-अनिल.आदिभि: ॥६।४८।१४॥
yac_ca na_Adyam na kalpAntam na vastv.Ady-anila.Adibhi: ||14||
.
where This vibrates as dRshya.Percept
That becomes that self-state
which is neither at Origin nor Doomsday
nor with substantiality
.
~sv.14 It is neither the beginning nor the end.
~vlm.14. That is call the soul in which all things are moving, and which is neither the beginning nor end of any thing, but exists from eternity to eternity, and is no characterised by any of the elementary bodies of air and the rest.
\
इह च.अमुत्र सद्-रूपाद् अन्यथा भवति क्वचित् ।
iha ca_amutra sad-rUpAd_anyathA bhavati kvacit |
जायन्ते च म्रियन्ते च देह-कुम्भा: सहस्र.श: ॥६।४८।१५॥
jAyante ca mriyante ca deha-kumbhA: sahasra.za: ||15||
.
here and hereafter it becomes otherwise than the real form
wherever thousands of bodies are.born and die
as.if in a potter's factory
.
~vlm.15. The soul is an entity that is never annihilated in this or the next world, though the sentient bodies may be born and die away a thousand times like earthen pots here below.
~sv.15-17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
16|Ø
स.बाह्य-अभ्यन्तरस्य अस्य न.आत्मा.आकशस्य खण्डना ।
sa.bAhya-abhyantarasya_ asya na_AtmA_Akazasya khaNDanA |
तच् च देह.आदि सकलम् आत्मा.एव .आत्म.विदाम् वर ॥६।४८।१६॥
tat_ ca deha.Adi sakalam AtmA_eva_Atma.vidAm vara ||16||
.
sa.bAhya-abhyantarasya_asya
of the inside-and-out of this =
na_AtmA_Akazasya khaNDanA – not a division of the Space.Self =
tac_ca deha.Adi sakalam AtmA_eva x
Atma.vidAm vara – , best of Self-knowers.
स-बाह्याभ्यन्तरस्य अस्य –
of the inside-and-out of this न आत्म-आकशस्य - not of Self-Space खण्डना - the reduction/destruction तच् च देहादि सकलम् - and That is all these bodies &c. आत्मा एव - the Self alone आत्मविदां वर - o best of Self-knowers.
~vlm.16. There is no removal of this vacuous spirit from its seat, both in the inside and out side of every body; for know, O thou best of spiritualists, all bodies to be equally situated in the all pervading spirit.
~sv.15-17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
17|Ø
केवलम् बोध-वैरूप्याद् ईषत्-पृथग् इव स्थितम् ।
kevalam bodha-vairUpyAt_ ISat-pRthak_iva sthitam |
विष्वग्-आत्म.मयम् विश्वम् ज्ञातम् बुद्ध्या सु.सिद्धया ॥६।४८।१७॥
viSvak-Atma.mayam vizvam jJAtam buddhyA su.siddhayA ||17||
.
kevalam bodha-vairUpyAd –
entirely thru mistaken bodha.Realization
ISat-pRthag iva sthitam - as-if situate somehow apart ??? -
viSvag-Atma.mayam vizvam - a universal-self-constructed universe - composed of individual selves -
jJAtam buddhyA susiddhayA - is known by the Buddhi Intellect so-attaining ??? -
~vlm.17. It is the imperfeetion of our understanding! that creates the difference between the spirit and the body; but it shows the perfection of our judgement, when we believe the universal soul, to be diffused throughout the universe.
~sv.15-17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
18|Ø
प्रज्वलन्.न् अपि कार्येषु निर्वाणो निर्ममो भव ।
prajvalan.n_api kAryeSu nirvANo_ nirmamo_ bhava |
यद् इदम् दृश्यते किम्.चिज् जगत्-स्थावर-जंगमम् ॥६।४८।१८॥
yat_ idam dRzyate kim.cit_jagat-sthAvara-jaMgamam ||18||
.
prajvalan.n_api kAryeSu - x =
nirvANa: nirmama: bhava – nirvANa, "mine"less you should be +
yat_ idam dRzyate kiMcit – whatever This is seen.to.be =
jagat-sthAvara-jaMgamam – as the still & going world ... is =
~vlm.18. Though warmly engaged in business, yet remain unaddicted to worldliness by your indifference to the world, and to all moving and unmoving things that there exists on earth.
~sv.18-20 Though radiantly engaged in diverse activities, remain free from the sense of I-ness and mine-ness. For whatever is seen in this world is Brahman, free from characteristics and qualities; it is eternal, peaceful, pure and utterly quiescent.
तत्_सर्वम् ब्रह्म निर्धर्म निर्गुणम् निर्मल-आत्मकम् ।
tat_sarvam brahma nirdharma nirguNam nirmala-Atmakam |
निर्विकारम्_अनाद्यन्तम् नित्यम् शान्तम् सम-आत्मकम् ॥६।४८।१९॥
nirvikAram_anAdyantam nityam zAntam sama-Atmakam ||19||
.
That All
- the brahman.Immensity –
is without a dharmic nature
is without guNa.Qualities
is of untainted self character
:
changeless
unbounded by beginning or end
ever at peace
a bit of the same Self
.
of the nature of Sameness
.
~vlm. ... always tranquil and in the same state.
काल-क्रिया-करण-कर्तृ-निदान-कार्य-
kAla-kriyA-karaNa-kartR-nidAna-kArya-
जन्म-स्थिति-प्रलय-संस्मरण-आदि सर्वम् ।
janma-sthiti-pralaya-saMsmaraNa-Adi sarvam |
ब्रह्मेति दृष्टवत एव तव.आत्म-दृष्ट्या
brahmeti dRSTavata eva tava.Atma-dRSTyA
भूयो_अपि किम् भ्रमणम्_अङ्ग समङ्ग एव ॥६।४८।२०॥
bhUyo_api kim bhramaNam_aGga samaGga eva ||20||
.
kAla.kriyA-karaNa.kartR=nidAna.kArya+janma.sthiti-pralaya-saMsmaraNa.Adi –
activity in time
cause & doer originate effect
but in the state of birth recollections subside
.
the All, =
brahma iti - is "brahmA/a" =
dRSTavata eva tava Atma dRSTyA - x =
bhUyo 'pi kim bhramaNam - x =
aGga samaGga eva – x.
~vlm.20. Now Ráma! as you have known by your spiritual vision (clairvoyance), all things including time and action, and all causality, causation and its effect, together with the production, sustentation and dissolution of all, to be composed of the spirit of god, you are freed from your wanderings in the world in your bodily form.
~sv.18-20 Though radiantly engaged in diverse activities, remain free from the sense of I-ness and mine-ness. For whatever is seen in this world is Brahman, free from characteristics and qualities; it is eternal, peaceful, pure and utterly quiescent.
oॐm
DAILY READINGS tu 12September
fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24
fm6049 2.sp12 EVOLUTION OF THE WORLD .z36
fm7144 3.sp12..13 Consciousness & Destiny .z53
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https://groups.google.com/forum/#!forum/yoga.vasishtha
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https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Jiva Das
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6048 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11 .z20
oॐm
VASISHTHA said—
यत्र अन्.उदित.रूप-आत्म सर्वम् अस्ति इदम् आततम् ।
yatra an.udita.rUpa-Atma sarvam asti idam Atatam |
मयूर* इव बीजे ऽन्तः तद् अहंता.दिक्.आदि च ॥६।४८।१॥
mayUra* iva bIje anta: tat ahaMtA.dik.Adi ca ||6|48|1||
.
where not arisen.rUpa.form/shape/color-Atma.Self sarvam.everything asti.existing/being idam.this.here Atata.outspread/extended.m mayUra.peahen* iva.like/as.if in bIja.seed/e anta:.within tad.that.one ahaMtA."I"ness.dik.place.Adi.&c ca.and/also
.
where there is
Self
but Form has not arisen
this whole outspreading expanse is like a peacock still in its eggshell
:
it is ahaMtA."I"ness pervading the ten directions
.
*vlm. That which contains this wide extended universe within itself, and without manifesting its form unto us, is very like the egg of the peahen and contains all space and individual bodies in its yolk.
*sv. All these — the egosense and the space, etc. — have acquired the nature of real substances though they have not been created at all.
* yatra.where an.not-/un-.udita.upcome/arisen.rUpa.form/shape/color-Atma.Self sarvam.everything asti.existing/being idam.this.here Atata.outspread/extended.m mayUra.peahen* iva.like/as.if in bIja.seed/e anta:.within tad.that.one ahaMtA."I"ness.dik.place.Adi.&c ca.and/too
यत्र न अभ्युदितम् किम्चित् तत्र सर्वम् च विद्यते ।
yatra na abhyuditam kimcit tatra sarvam ca vidyate |
तद् अत्र अपि अङ्गिराः स्वर्ग.सुख=सारेण बिम्बति ॥६।४८।२॥
tat atra api aGgirA: svarga.sukha=sAreNa bimbati ||6|48|2||
.
yatra.where na.no/t abhyudita.arisen/sprung.from.m kiMcit.whatever/anything atra.here sarvam.everything ca.and/also vidyat.knowing.to.be.e tad.that.one atra.here api.even/tho aGgirA*: svarga.Heaven.sukha.good/pleasure=sAra.essence.eNa bimbat*.i
.
where nothing whatever is arisen
yet
there
everything is known.to.be
.
That
here
becomes embodied with the essence of the heavenly pleasure
it reflects
.
*VA. Where nothing was created, everything is seen, it is reflection of part of omnipresent great bliss.
*AS. The whole world exists in a place where nothing ever arose (abhyuditam), yet (in this body) the illuminator of the body shines with heavenly bliss. The word अङ्गिरस् is usually a famous sage, but here it is used in the sense of जीव or प्राण which activates the body (अङ्ग).
* yatra.where na.no/t abhyudita.arisen/sprung.from.m kiMcit.whatever/anything atra.here sarvam.everything ca.and/also vidyat.knowing.to.be.e tad.that.one atra.here api.even/tho aGgirA*: svarga.Heaven.sukha.good/pleasure=sAra.essence.eNa bimbat*.i
तथा च मुनयो देवा* गणाः सिद्धा* महर्षयः ।
tathA ca munaya: devA* gaNA: siddhA* maharSaya: |
आस्वादयन्तः स्वम् रूपम् सदा तुर्य.पदे स्थिताः ॥६।४८।३॥
AsvAdayanta: svam rUpam sadA turya.pade sthitA: ||6|48|3||
.
and thus munaya: the silent.munis devA: the deva.Gods gaNA: the gaNa.Companions of Shiva siddhA: the .siddha.Adepts maharSaya: the Maharshis enjoying their own form sadA turya.pade sthitA: are ever situate in the Fourth State
.
and that is how
the silent.munis
the dewa.Gods
gaNa.Companions of shiwa
the siddha.Adepts
the Great.RShis
each enjoying their own form
are ever settled in the Fourth State
.
*vlm.3. It is in this manner that the gods and sages, saints and holy.men, the siddhas and great Rishis, meditate ...
*sv. Even so, the sages, gods and the perfected ones remain in their transcendental consciousness, tasting the bliss of their own nature.
* tathA ca and thus munaya: the silent.munis devA: the deva.Gods gaNA: the gaNa.Companions of .shiva siddhA: the .siddha.Adepts maharSaya: the Maharshis AsvAdayanta: svam rUpam enjoying their own form sadA turya.pade sthitA: are ever situate in the Fourth State.
एते ये स्तब्ध.नयन.दृष्टयो निर्.निमेषिणः ।
ete ye stabdha.nayana.dRSTaya: nir.nimeSiNa: |
ते दृश्य.दर्शन.असङ्ग=स्पन्द.त्यागे व्यवस्थिताः ॥६।४८।४॥
te dRzya.darzana.asaGga=spanda.tyAge vyavasthitA: ||6|48|4||
.
ete.these ye.which.ones stabdha.nayana.dRSTi.vision/viewpoint.s.aya: nir.without.nimeSi.Na: te.they.you dRzya.percept/object.darzana.presence.asaGga.unattached/independent .spanda.vibrant.energy.tyAga.abandoning.e vyavasthita.settled.in/dependent.on.s.A:
.
those who are
clear.sighted ones
un.blinking
are detached in their vision
without emotion
firmly based
.
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*vlm.4. These devout personages set with their half shut eyes, and without the twinkling of their eyelids; and continue to view in their inward souls, the visible glory of god shining in its full light.
*sv.3.4. They have abandoned the illusion of duality of the observer and the object, and the consequent movement of thought. Their gaze is fixed and unwinking.
#miS .> #nimiS .>#nimeSa –m.. shutting the eye , twinkling , winking TS. Mn. Ya1jn5. MBh. &c (also as a measure of time i.e. a moment ; °षाद् इव , in a moment MBh. R. &c ; °षं निमेषम् , every moment S3Br. ; as a disease Sus3r. ). •• #nirnimeSin unblinking.
#sthA to stand .>#>avasthA .>#>vyavasthA .>#vyavasthita व्यवस्थित p.p. Placed in order, arranged. • Settled, fixed; • Based on, resting on. •.• Comp. being in or on or at (tasmin or comp.); based or dependent on (loc.); resolved upon (tasmin); persevering in (tasmin) or comp.; with vAkye, "abiding in what is said", obeying); •.• #v..viSaya limited in sphere or range.
#stambh .>#stabdha .adj.. firmly fixed, supported • reaching up to (tasmin) • stiff, rigid • senseless, dull • #stabdham .ind.. solidified (as water) • puffed up, proud, arrogant • obstinate, stubborn, hard.hearted.
न आस्थिता भावना येषाम् स्थितानाम् अपि कर्मसु ।
na AsthitA bhAvanA yeSAm sthitAnAm api karmasu |
संवित्.संवेद्य.सम्बन्ध.स्पन्द.त्यागे च ये स्थिताः ॥६।४८।५॥
saMvit.saMvedya.sambandha.spanda.tyAge ca ye sthitA: ||6|48|5||
.
what they feel they do not underake
altho engaged in karmic activities
=
.ca ye sthitA: and those/which are situate
saMvit.saMvedya.sambandha=spanda+tyAge. in/when awareness.known.connexion=vibrancy+abandoning
na.not Asthita. bhAvanA yeSAm sthitAnAm api karmasu saMvit.saMvedya.sambandha.spanda.tyAge ca ye sthitA:
.
*sv.5 Though these sages are active here, they do not entertain the least notion of illusory existence. They are firmly rooted in the abandonment of the relationship between the knower and the known (subject and object).
*vlm.5. Thus enrupt in their conscious presence of god, they are unconscious of any other thought in their minds; though when employed in the acts of life, remain without the respiration of their vital breath.
-AB. ... karmasu vyavahAreSu sthitAnAm api yeSAm SaSTAdi.bhUmikAgatAnAm bAhyArtha.satyatA.bhAvanA na AsthitA ISat api sthitA | ... ||
प्राणः न स्पन्दते येषाम् चित्र.स्थ.वपुषाम् इव ।
prANa: na spandate yeSAm citra.stha.vapuSAm iva |
मनः न स्पन्दते येषाम् चित्र.स्थ.वपुषाम् इव ॥६।४८।६॥
mana: na spandate yeSAm citra.stha.vapuSAm iva ||6|48|6||
.
those whose prANa.Air does not vibrate
like figures in a picture
those whose Mind does not vibrate,
like bodies in a statue
...
prANa: na spandate yeSAm citra.stha.vapuSAm iva mana: na spandate yeSAm
citra.stha.vapuSAm iva
.
*vlm.6. They sit quiet as figures in a painting, without respiration of their breath, and remain as silent as sculptured statues, without the action of their minds.
चित्त.चेत्य.समासङ्ग.त्यागे ते स्वपदे स्थिताः ।
citta.cetya.samAsaGga.tyAge te svapade sthitA: |
स्पन्दात् संसाधयन्ति अर्थम् तेन अंशेन ईश्वरः यथा ॥६।४८।७॥
spandAt saMsAdhayanti artham tena aMzena Izvara: yathA ||6|48|7||
.
...
citta.cetya.samAsaGga=tyAge when abandoning
te sva.pade sthitA: they are situate in the self.state
spandAt saMsAdhayanti artham tena aMzena Izvaro yathA
.
#samAsaGga –m.. the committing or entrusting (of business) to any one (loc.) R. •.•
*vlm.7. They remain in their state of holy rapture, without the employment of their minds in their fleeting thoughts, and whenever they have any agitation they can effect anything, as the Lord god works all things at the slightest nod.
*sv.6.8 Their life.force is not agitated. It is as if they were painted pictures; their mind does not move, even as the mind of painted figures does not move. For, they have abandoned the conceptualising tendency of the consciousness. They engage themselves in appropriate activity by a little movement of thought in consciousness (even as the Lord does).
तथा एव चित्त.चेत्य.आदि=स्पन्दात् कुर्वन्ति संस्थितिम् ।
tathA eva citta.cetya.Adi=spandAt kurvanti saMsthitim |
यथा ह्लादयति स्वच्छः पल्लवम् रश्मिः ऐन्दवः ॥६।४८।८॥
yathA hlAdayati svaccha: pallavam razmi: aindava: ||6|48|8||
.
thus indeed
thru vibrant Affection and its Affects
they take a comfortable seat
as
the coolly crystal.clear moonbeams delight a budding shoot
.
tathA eva citta.cetya.Adi=spandAt kurvanti saMsthitim yathA hlAdayati svaccha:
pallavam razmi: aindava:
.
*vlm.8. Even when their minds are employed in meditative thoughts, they are usually attended with a charming gladness, like that of the charming moonbeams falling on and gladding the leafy branches of trees.
तथा आत्मा ह्लादयति अन्तः दृश्य.दर्शन.सम्गमे ।
tathA AtmA hlAdayati anta: dRzya.darzana.samgame |
बिम्बात् दूरम् प्रयातस्य भित्तौ अ.पतितस्य च ॥६।४८।९॥
bimbAt dUram prayAtasya bhittau a.patitasya ca ||6|48|9||
.
tathA AtmA hlAdayati antar thus the Self takes delight within
dRzya.darzana.samgame in the congress of seen and sight
bimbAt dUram prayAtasya from the reflection of what has proceeded
bhittAv a.patitasya ca
dRzya.darzana.samgame in the conjoining of sights and scenes percepts and perception
bimbAd from the reflection/projection
dUre prayAtasya of what has come from afar
bhittAv apatitasya ca / bhitta.avapatitasya ca
*vlm.9. The soul is as enraptured with the view of the holy light of god, as the mind is delighted at the sight of the cooling moonbeams, emitted afar from the lunardisc. (The gloss explains the distant moonlight to be less dazzling than the bright disc of that luminary).
*sv.9 However, such movement of thought and the experiencing of the contact of the observer with the object also produce great joy in them. Their consciousness is absolutely pure, purified of all images (concepts and notions).
-VA. as moon light is not affected by reflection and breaking it into
pieces, so also the pure Consciousness (is not affected by reflections
and their perturbancies).
*AS: The pure consciousness is like the form of the Moon's brilliance which has gone far from the Moon (बिम्बात् दूरम्) and has not fallen on a wall. The idea is that near the globe of Moon or in a reflection form, the Moon light is distorted by various external things. Otherwise in its undisturbed uniform subtle appearance, it shows its true nature.
यत् इन्दोः तेजसः रूपम् तत् रूपम् शुद्ध.संविदः ।
yat indo: tejasa: rUpam tat rUpam zuddha.saMvida: |
न दृश्यम् न उपदेश अर्हम् न अति.आसन्नम् न दूरगम् ॥६।४८।१०॥
na dRzyam na upadeza arham na ati.Asannam na dUragam ||6|48|10||
.
yad indo: tejasa: rUpam what is the moon's fiery form *illusory, when the moon is cool
tad rUpam zuddha.saMvida: that is the form of pure saMvit.Awareness
na dRzyam it is not a dRshya.Percept
na upadeza.Arham not something that should be taught
na aty.Asannam not over.near
na dUragam not far away.
-vwv.1187/6.48.10b,11a. The pure conscious nature of the Self is obtainable by exclusive experience. It is not a visible object. It is not fit for specification (i.e. it is indescribable). It is not very near, nor is it far removed.
*vlm.10. The aspect of pure conscience is as clear, as the fair face of the bright moon; it is neither visible nor in need of admonition, nor is it too near nor far from us. (The gloss is silent on the inappropriateness of the simile).
*sv.10 Such a state of purity of the self, the true nature of the infinite consciousness, is not a vision (an experience of the mind and the senses). It is incapable of being taught. It is not very easy nor is it far distant or impossible. It is attained by direct experience alone.
केवल-अनुभव.प्राप्यम् चित्.रूपम् शुद्धम् आत्मनः ।
kevala.anubhava.prApyam cit.rUpam zuddham Atmana: |
न देहः न इन्द्रिय.प्राणौ न चित्तम् न च वासना ॥६।४८।११॥
na deha: na indriya.prANau na cittam na ca vAsanA ||6|48|11||
.
kevala.anubhava.prApya.m cit.rUpa.m zuddha.m Atmanas = na deha: na indriya.prANa.u
na citta.m na ca vAsanA
.
it
is to be got entirely thru experience
. the pure Conscious.form of Self.
there is no body,
neither the sense.organs nor prANa.Airs;
no Affective mind nor its conditioned Traces
...
*sv.11 That alone exists, naught else: neither the body nor the senses and life.force, neither the mind nor the storehouse of memory or latent tendencies, neither the jiva nor even a movement in consciousness, neither consciousness nor the world.
*vlm.11. It is by one's self cogitation alone that the pure intellect can be known, and not by the bodily organs, or living spirit or mind, or by our desire of knowing it.
न जीवः न अपि च स्पन्दः न संवित्तिः न वै जगत् ।
na jIva: na api ca spanda: na saMvitti: na vai jagat |
न तत्रासन्न मध्यम् च शून्य अशून्यम् न च.एव हि ॥६।४८।१२॥
na tatrAsanna madhyam ca zUnya azUnyam na ca.eva hi ||6|48|12||
.
na jIvo – no Living.jIva
na api ca spanda: nor any spanda.Vibration
na saMvitti: na vai – no Becoming.aware
no.way the world is
jagat –
the world is
na tatra not there
asan na not unreal / Asanna – seated/near
madhyam ca nor in.between
zUnya a.zUnyam na caiva hi not even the Void nor the nonVoid
.
-vwv.1156/6.48.12,7.31.36. It is neither existence nor non.existence nor intermediate. It is not also emptiness or the absence of it. It does not exist nor does it not exist. It is not quite within the scope of speech.
*sv.12.13 It is neither real nor unreal nor something in.between, neither void nor non.void, neither time nor space nor substantiality. Free from all these and free from a hundred veils in the heart, one should experience the self in all that is seen.
*vlm.12. It is not the living soul nor its consciousness, nor the vibrations of the body, mind, or breath. It is not the world nor its reality or unreality, or its vacuity or solidity, or the centre of any thing.
#sad .> #Asad .>#Asanna .mfn.. seated down , set down AV.; • near, proximate MBh. R.; •• .n.. nearness , vicinity , proximity R.&c..
न देश.काल.वस्तु-आदि तत् एव अस्ति न च इतरत् ।
na deza.kAla.vastu-Adi tat eva asti na ca itarat |
एतैः सर्वैः वि.निर्मुक्तम् हृदि कोश.शतेन च ॥६।४८।१३॥
etai: sarvai: vi.nirmuktam hRdi koza.zatena ca ||6|48|13||
.
na deza.kAla.vastu.Adi ... no place.time.substance.&c
tad eva asti That alone is
na ca itarat and not otherwise
etai: sarvai: w/ all these
vinirmuktam – released/escaped
hRdi koza.zatena ca – & in the Heart with a thousand coverings
.
*sv.12.13 It is neither real nor unreal nor something in.between, neither void nor non.void, neither time nor space nor substantiality. Free from all these and free from a hundred veils in the heart, one should experience the self in all that is seen.
*vlm.13. It is not time or space or any substance at all, nor is it a god or any other being, whatever is quite free from all these and unconfined in the heart or any of the sheaths inside the body.
यत्र एतत् स्पन्दते दृश्यम् तत्.तत् आत्म.पदम् भवेत् ।
yatra etat spandate dRzyam tat.tat Atma.padam bhavet |
यत् च न आद्यम् न कल्पान्तम् न वस्तु.आदि.अनिल.आदिभिः ॥६।४८।१४॥
yat ca na Adyam na kalpAntam na vastu.Adi.anila.Adibhi: ||6|48|14||
.
yatra.where etat.this.here spand<.move/vibrate.ate dRzya.percept/object.m tat.that/thatever.tat Atma.Self.pada.condition/happening.m bhavet.would.become yat.which/what ca.and/too na.no/t Adya.primal.m na.no/t kalpAnta.Doomsday.m na.no/t vastu.substance.Adi.&c.anila.wind/air.Adi.&c.bhi:
.
where This vibrates as dRshya.Percept
That becomes that self.state
which is neither at Origin nor Doomsday
nor with substantiality
.
*sv.14 It is neither the beginning nor the end.
*vlm.14. That is call the soul in which all things are moving, and which is neither the beginning nor end of any thing, but exists from eternity to eternity, and is no characterised by any of the elementary bodies of air and the rest.
* yatra.where etat.this.here spand<.move/vibrate.ate dRzya.percept/object.m tat.that/thatever.tat Atma.Self.pada.condition/happening.m bhavet.would.become yat.which/what ca.and/too na.no/t Adya.primal.m na.no/t kalpAnta.Doomsday.m na.no/t vastu.substance.Adi.&c.anila.wind/air.Adi.&c.bhi:
इह च अमुत्र सत्-रूपाद् अन्यथा भवति क्वचित् ।
iha ca amutra sat-rUpAt anyathA bhavati kvacit |
जायन्ते च म्रियन्ते च देह.कुम्भाः सहस्र.शः ॥६।४८।१५॥
jAyante ca mriyante ca deha.kumbhA: sahasra.za: ||6|48|15||
.
iha.here/itw/now ca.and/too amutra.there, in the other world sat.real/So.rUpa.form/shape/color.At anyathA.anyhow bhavan.becoming/coming.to.be.i kvacit.somewhere/wherever | jAyan.being.born.te ca.and/too mriyan.dying.te ca.and/too deha.body.kumbha.pot.A: sahasra.thousand.zas.ly/fold
.
here and hereafter it becomes otherwise than the real form
wherever thousands of bodies are.born and die
as.if in a potter's factory
.
*vlm.15. The soul is an entity that is never annihilated in this or the next world, though the sentient bodies may be born and die away a thousand times like earthen pots here below.
iha ca amutra sat-rUpAt anyathA bhavati kvacit jAyante ca mriyante ca deha.kumbhA: sahasra.za:
.
*sv.15.17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
स.बाह्य-अभ्यन्तरस्य अस्य न आत्मा आकशस्य खण्डना ।
sa.bAhya.abhyantarasya asya na AtmA Akazasya khaNDanA |
तत् च देह.आदि सकलम् आत्मा एव आत्म.विदाम् वर ॥६।४८।१६॥
tat ca deha.Adi sakalam AtmA eva Atma.vidAm vara ||6|48|16||
.
sa.bAhya.abhyantarasya asya
of the inside.and.out of this
na AtmA Akazasya khaNDanA – not a division of the Space.Self
tad.that.one ca.and/too deha.body.Adi.&c sakalam.entirely Atma.Self eva.very/only/indeed
Atma.vidAm vara – , best of Self.knowers
.
*vlm.16. There is no removal of this vacuous spirit from its seat, both in the inside and out side of every body; for know, O thou best of spiritualists, all bodies to be equally situated in the all pervading spirit.
*sv.15.17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
केवलम् बोध.वैरूप्यात् ईषत्.पृथक् इव स्थितम् ।
kevalam bodha.vairUpyAt ISat.pRthak iva sthitam |
विष्वक्-आत्ममयम् विश्वम् ज्ञातम् बुद्ध्या सु.सिद्धया ॥६।४८।१७॥
viSvak-Atmamayam vizvam jJAtam buddhyA su.siddhayA ||6|48|17||
.
kevalam bodha.vairUpyAd
entirely thru mistaken bodha.Realization
ISat.pRthag iva sthitam
as.if situate somehow apart ???
viSvag.Atma.mayam vizvam
a universal.self.constructed universe composed of individual selves
jJAtam buddhyA susiddhayA
is known by the Buddhi Intellect so.attaining ???
.
*vlm.17. It is the imperfeetion of our understanding! that creates the difference between the spirit and the body; but it shows the perfection of our judgement, when we believe the universal soul, to be diffused throughout the universe.
*sv.15.17 Thousands are born and thousands die: but the self which is everywhere, inside and outside, is not affected. It remains in all these bodies, etc., as if it were just a little different from the infinite.
प्रज्वलन्* अपि कार्येषु निर्वाणः निर्ममः भव ।
prajvalan* api kAryeSu nirvANa: nirmama: bhava |
यत् इदम् दृश्यते किम्चित् जगत्.स्थावर.जंगमम् ॥६।४८।१८॥
yat idam dRzyate kimcit jagat.sthAvara.jaMgamam ||6|48|18||
.
prajvalan*.n api.even/tho kArya.effect.eSu
Nirvâna: nirmama."mine"less: bhava – nirvANa, "mine"less you should be +
yat idam dRzyate kiMcit whatever This is seen.to.be
jagat.sthAvara.jaMgama.m – as the still & going world ... is
.
*vlm.18. Though warmly engaged in business, yet remain unaddicted to worldliness by your indifference to the world, and to all moving and unmoving things that there exists on earth.
*sv.18.20 Though radiantly engaged in diverse activities, remain free from the sense of I.ness and mine.ness. For whatever is seen in this world is Brahman, free from characteristics and qualities; it is eternal, peaceful, pure and utterly quiescent
तत् सर्वम् ब्रह्म निर्धर्म निर्गुणम् निर्मल-आत्मकम् ।
tat sarvam brahma nirdharma nirguNam nirmala-Atmakam |
निर्विकारम् अनाद्यन्तम् नित्यम् शान्तम् सम-आत्मकम् ॥६।४८।१९॥
nirvikAram anAdyantam nityam zAntam sama-Atmakam ||6|48|19||
.
tad.that.one sarvam.everything Brahman.Immensity nirdharma* nirguNa*.m nirmala*.Atmaka.soulish.m nirvikAra*.m anAdyanta.unlimited.m nityam.always zAnta.quiet/calm.m sama.same/like.Atmaka.soulish.m
.
nirdharma
nirguNa
nirmala
nirvikAra
.
That All
. the brahman.Immensity –
is without a dharmic nature
is without guNa.Qualities
is of untainted self character
:
changeless
unbounded by beginning or end
ever at peace
a bit of the same Self
.
of the nature of Sameness
.
*vlm. ... always tranquil and in the same state.
कालक्रियाकरणकर्तृनिदानकार्यजन्मस्थितिप्रलयसंस्मरणादि सर्वम् ।
काल.क्रिया.करण.कर्तृ.निदान.कार्य=जन्म.स्थिति.प्रलय.संस्मरण.आदि सर्वम् ।
kAla.kriyA.karaNa.kartR.nidAna.kArya=janma.sthiti.pralaya.saMsmaraNa.Adi sarvam |
ब्रह्मेति दृष्टवत* एव तव आत्म.दृष्ट्या भूयः अपि किम् भ्रमणम् अङ्ग समङ्ग* एव ॥६।४८।२०॥
brahmeti dRSTavata* eva tava Atma.dRSTyA bhUya: api kim bhramaNam aGga samaGga* eva ||6|48|20||
.
kAla.in.Time.kriyA.Action.
karaNa.motive.kartR.doer.
nidAna*.kArya.effect=
janma.birth.sthiti.state/condition.
pralaya.Doomsday.saMsmaraNa*.Adi.&c
sarvam all these are merely the Brahman.Immensity
brahmeti dRSTavata* eva only in appearance tava Atma.dRSTyA apparently from your viewpoint bhUyas.more/much/exceedingly api.even/tho kim.??/what/why bhramaNa.m aGga.body samaGga* eva.very/only/indeed
.
*jd. karaNa.motive is the base, kAraNa.cause is its expanrion.
kAla.kriyA.karaNa.kartR=nidAna.kArya+janma.sthiti.pralaya.saMsmaraNa.Adi.&c
activity in time
cause & doer originate effect
but in the state of birth recollections subside
.
the All, brahma iti.so/"thus" is "brahmA/a"
dRSTa.perceived/seen.vat.like/.ful.a: eva.very/only/indeed tava.your Atma.Self dRSTi.vision/viewpoint.A
bhUyas.more/much/exceedingly api.even/tho kim.??/what/why bhramaNa*.m
aGga.body samaGga* eva.very/only/indeed
.
*vlm.20. Now Ráma! as you have known by your spiritual vision (clairvoyance), all things including time and action, and all causality, causation and its effect, together with the production, sustentation and dissolution of all, to be composed of the spirit of god, you are freed from your wanderings in the world in your bodily form.
*sv.18.20 Though radiantly engaged in diverse activities, remain free from the sense of I.ness and mine.ness. For whatever is seen in this world is Brahman, free from characteristics and qualities; it is eternal, peaceful, pure and utterly quiescent.
oॐm
+++
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6049 EVOLUTION OF THE WORLD 2.SP12 .z36
FM.6.49 EVOLUTION OF THE WORLD 2.SP12
DN6048 THE UNITY OF SELF & THE BRAHMAN.IMMENSITY 2.SP11
वसिष्ठ उवाच ।
vasiSTha uvAca |
यत्र अन्.उदित.रूप-आत्म सर्वम् अस्ति इदम् आततम् ।
yatra an.udita.rUpa-Atma sarvam asti idam Atatam |
मयूर* इव बीजे ऽन्तः तद् अहंता.दिक्.आदि च ॥६।४८।१॥
mayUra* iva bIje anta: tat ahaMtA.dik.Adi ca ||6|48|1||
यत्र न अभ्युदितम् किम्चित् तत्र सर्वम् च विद्यते ।
yatra na abhyuditam kimcit tatra sarvam ca vidyate |
तद् अत्र अपि अङ्गिराः स्वर्ग.सुख=सारेण बिम्बति ॥६।४८।२॥
tat atra api aGgirA: svarga.sukha=sAreNa bimbati ||6|48|2||
तथा च मुनयो देवा* गणाः सिद्धा* महर्षयः ।
tathA ca munaya: devA* gaNA: siddhA* maharSaya: |
आस्वादयन्तः स्वम् रूपम् सदा तुर्य.पदे स्थिताः ॥६।४८।३॥
AsvAdayanta: svam rUpam sadA turya.pade sthitA: ||6|48|3||
एते ये स्तब्ध.नयन.दृष्टयो निर्.निमेषिणः ।
ete ye stabdha.nayana.dRSTaya: nir.nimeSiNa: |
ते दृश्य.दर्शन.असङ्ग=स्पन्द.त्यागे व्यवस्थिताः ॥६।४८।४॥
te dRzya.darzana.asaGga=spanda.tyAge vyavasthitA: ||6|48|4||
न आस्थिता भावना येषाम् स्थितानाम् अपि कर्मसु ।
na AsthitA bhAvanA yeSAm sthitAnAm api karmasu |
संवित्.संवेद्य.सम्बन्ध.स्पन्द.त्यागे च ये स्थिताः ॥६।४८।५॥
saMvit.saMvedya.sambandha.spanda.tyAge ca ye sthitA: ||6|48|5||
प्राणः न स्पन्दते येषाम् चित्र.स्थ.वपुषाम् इव ।
prANa: na spandate yeSAm citra.stha.vapuSAm iva |
मनः न स्पन्दते येषाम् चित्र.स्थ.वपुषाम् इव ॥६।४८।६॥
mana: na spandate yeSAm citra.stha.vapuSAm iva ||6|48|6||
चित्त.चेत्य.समासङ्ग.त्यागे ते स्वपदे स्थिताः ।
citta.cetya.samAsaGga.tyAge te svapade sthitA: |
स्पन्दात् संसाधयन्ति अर्थम् तेन अंशेन ईश्वरः यथा ॥६।४८।७॥
spandAt saMsAdhayanti artham tena aMzena Izvara: yathA ||6|48|7||
तथा एव चित्त.चेत्य.आदि=स्पन्दात् कुर्वन्ति संस्थितिम् ।
tathA eva citta.cetya.Adi=spandAt kurvanti saMsthitim |
यथा ह्लादयति स्वच्छः पल्लवम् रश्मिः ऐन्दवः ॥६।४८।८॥
yathA hlAdayati svaccha: pallavam razmi: aindava: ||6|48|8||
तथा आत्मा ह्लादयति अन्तः दृश्य.दर्शन.सम्गमे ।
tathA AtmA hlAdayati anta: dRzya.darzana.samgame |
बिम्बात् दूरम् प्रयातस्य भित्तौ अ.पतितस्य च ॥६।४८।९॥
bimbAt dUram prayAtasya bhittau a.patitasya ca ||6|48|9||
यत् इन्दोः तेजसः रूपम् तत् रूपम् शुद्ध.संविदः ।
yat indo: tejasa: rUpam tat rUpam zuddha.saMvida: |
न दृश्यम् न उपदेश अर्हम् न अति.आसन्नम् न दूरगम् ॥६।४८।१०॥
na dRzyam na upadeza arham na ati.Asannam na dUragam ||6|48|10||
केवल-अनुभव.प्राप्यम् चित्.रूपम् शुद्धम् आत्मनः ।
kevala.anubhava.prApyam cit.rUpam zuddham Atmana: |
न देहः न इन्द्रिय.प्राणौ न चित्तम् न च वासना ॥६।४८।११॥
na deha: na indriya.prANau na cittam na ca vAsanA ||6|48|11||
न जीवः न अपि च स्पन्दः न संवित्तिः न वै जगत् ।
na jIva: na api ca spanda: na saMvitti: na vai jagat |
न तत्रासन्न मध्यम् च शून्य अशून्यम् न च.एव हि ॥६।४८।१२॥
na tatrAsanna madhyam ca zUnya azUnyam na ca.eva hi ||6|48|12||
न देश.काल.वस्तु-आदि तत् एव अस्ति न च इतरत् ।
na deza.kAla.vastu-Adi tat eva asti na ca itarat |
एतैः सर्वैः वि.निर्मुक्तम् हृदि कोश.शतेन च ॥६।४८।१३॥
etai: sarvai: vi.nirmuktam hRdi koza.zatena ca ||6|48|13||
यत्र एतत् स्पन्दते दृश्यम् तत्.तत् आत्म.पदम् भवेत् ।
yatra etat spandate dRzyam tat.tat Atma.padam bhavet |
यत् च न आद्यम् न कल्पान्तम् न वस्तु.आदि.अनिल.आदिभिः ॥६।४८।१४॥
yat ca na Adyam na kalpAntam na vastu.Adi.anila.Adibhi: ||6|48|14||
इह च अमुत्र सत्-रूपाद् अन्यथा भवति क्वचित् ।
iha ca amutra sat-rUpAt anyathA bhavati kvacit |
जायन्ते च म्रियन्ते च देह.कुम्भाः सहस्र.शः ॥६।४८।१५॥
jAyante ca mriyante ca deha.kumbhA: sahasra.za: ||6|48|15||
स.बाह्य-अभ्यन्तरस्य अस्य न आत्मा आकशस्य खण्डना ।
sa.bAhya.abhyantarasya asya na AtmA Akazasya khaNDanA |
तत् च देह.आदि सकलम् आत्मा एव आत्म.विदाम् वर ॥६।४८।१६॥
tat ca deha.Adi sakalam AtmA eva Atma.vidAm vara ||6|48|16||
केवलम् बोध.वैरूप्यात् ईषत्.पृथक् इव स्थितम् ।
kevalam bodha.vairUpyAt ISat.pRthak iva sthitam |
विष्वक्-आत्ममयम् विश्वम् ज्ञातम् बुद्ध्या सु.सिद्धया ॥६।४८।१७॥
viSvak-Atmamayam vizvam jJAtam buddhyA su.siddhayA ||6|48|17||
प्रज्वलन्* अपि कार्येषु निर्वाणः निर्ममः भव ।
prajvalan* api kAryeSu nirvANa: nirmama: bhava |
यत् इदम् दृश्यते किम्चित् जगत्.स्थावर.जंगमम् ॥६।४८।१८॥
yat idam dRzyate kimcit jagat.sthAvara.jaMgamam ||6|48|18||
तत् सर्वम् ब्रह्म निर्धर्म निर्गुणम् निर्मल-आत्मकम् ।
tat sarvam brahma nirdharma nirguNam nirmala-Atmakam |
निर्विकारम् अनाद्यन्तम् नित्यम् शान्तम् सम-आत्मकम् ॥६।४८।१९॥
nirvikAram anAdyantam nityam zAntam sama-Atmakam ||6|48|19||
काल.क्रिया.करण.कर्तृ.निदान.कार्य=
kAla.kriyA.karaNa.kartR.nidAna.kArya=
जन्म.स्थिति.प्रलय.संस्मरण.आदि सर्वम् ।
janma.sthiti.pralaya.saMsmaraNa.Adi sarvam |
ब्रह्मेति दृष्टवत* एव तव आत्म.दृष्ट्या
brahmeti dRSTavata* eva tava Atma.dRSTyA
भूयः अपि किम् भ्रमणम् अङ्ग समङ्ग* एव ॥६।४८।२०॥
bhUya: api kim bhramaNam aGga samaGga* eva ||6|48|20||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
nidAna*
saMsmaraNa*
.
kAla.Time.kriyA.Action/Ritual.karaNa.motive/means.kartR.doer/maker=nidAana*.kArya.effect+janma.birth.sthiti.state/condition.pralaya.Doomsday.saMsmaraNa*.Adi.&c sarvam.everything/wholly =
brahma? iti.so/"thus" dRSTa.perceived/seen.vat.like/-ful.a eva.even/only/indeed tava.your Atma.Self.dRSTi.vision/viewpoint.A bhUyas.more/much/exceedingly api.even/tho kim.??/what/why bhramaNa*.m aGga.body\clearly samaGga.having.all.limbs.complete eva.even/only/indeed
.
kAla.in.Time.kriyA.Action.
karaNa.motive.kartR.doer.
nidAna*.kArya.effect=
janma.birth.sthiti.state/condition.
pralaya.Doomsday.saMsmaraNa*.Adi.&c
sarvam all these are merely the Brahman.Immensity
brahmeti dRSTavata* eva only in appearance tava Atma.dRSTyA apparently from your viewpoint bhUyas.more/much/exceedingly api.even/tho kim.??/what/why bhramaNa.m aGga.body samaGga* eva.very/only/indeed
.
*jd. karaNa.motive is the base, kAraNa.cause is its expansion.