fm7159 3.oc02..04 Affective Realities .z70
jivadas
DAILY READINGS fr 5 October, 2018
fm6063 2.oc04-05 Dream of 100 rudras .z75
fm7160 3.oc05..06 Heavens and Hells .z56
fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
fm7159 3.oc02..04 Affective Realities .z70
Oॐm
Affective Realities
jd:
a Reality may be Affective o&r Effective
a bhavana and/or a karma
moved by music o&r making it
:
about such things
AGNI, the God of Fire continued to speak–
The FIRE said—
7.159.1
विपश्चित् श्रेष्ट भो साधो त्वम् गच्छ_अभिमताम् दिशम् ।
vipazcit zreSTa bho sAdho tvam gaccha_abhimatAm dizam |
स्थिरम् भू.मण्डलम् भूयम् प्रकृत-व्यवहारवत् ॥७।१५९।०१॥
sthiram bhU.maNDalam bhUyam prakRta-vyavahAravat ||7|159|01||
.
Scholar Vipashchit, you're the best, a good guy, a Sâdhu
:
you should go
the way you choose, steadfast, an Earth.domain-being
involved in worldly affairs
.
~vlm.p.1. The god of fire added:—Go now O wise vipashchitt, to your wished for abodes and with the steadiness of your mind, conduct yourself with proper behavior everywhere on earth.
.
मन् #man -> #abhiman -> #abhimata - longed for • wished, desired, sasarja sakalAm sRSTim tAm tAm abhimatAm mama, y3091.015 • loved, dear • allowed • supposed, imagined • abhimatam - n. - desire, wish + Ott. #abhimata- - toward what is agreeable, suitable, or what one is drawn to • adapting to custom. y.sUtra.I.39
* vipazcit zreSTa bho sAdho - Scholar Vipashchit, you're the best, a good guy, a Sâdhu = tvam gaccha_abhimatAm dizam - you should go / the way you choose = sthiram - with a steady mind = bhU.maNDalam bhUyam - in the Earth.domain being = prakRta-vyavahAravat – involved in its affairs
2
यज्ञम् यष्टुम् प्रज.ओघस्य शक्रः शततमम् दिवि ।
yajJam yaSTum praja.oghasya zakra: zatatamam divi |
तत्र_आहूतः_अस्मि मन्त्रेण गच्छामि गति.कोविद ॥२॥
tatra_AhUta:_asmi mantreNa gacchAmi gati.kovida ||2||
.
I have been called—by mantra, Wayfarer—to offer a Sacrifice
"The Hundredmost"
for the Mighty.Indra, Lord of the People
.
so I go
.
Indra the lord of the assemblage of creatures,
has been performing his hundred fold sacrifices in his celestial abode;
and there I am invited to attend by an invocation of him. ~vlm.
~sv.7.159.2 I have been invited to the kingdom of heaven by Indra, the chief of the gods, who wishes to perform a sacred rite with my help. I shall go there.
* yajJam yaSTum – to offer sacrifice = prajA.oghasya - of a people-ocean = zakra.MightyIndra: = zatatamam - "The Hundredmost" = divi – in Heaven + tatra AhUta: asmi – there has called - mantreNa – by mantra = gacchAmi – I go, - gati.kovida – Wayfarer.
x
vipazcit zreSTa bho sAdho tvam gaccha_abhimatAm dizam |
sthiram bhU.maNDalam bhUyam prakRta-vyavahAravat ||7|159|01||
yajJam yaSTum praja.oghasya zakra: zatatamam divi |
tatra_AhUta:_asmi mantreNa gacchAmi gati.kovida ||2||
z03
Vasishtha said—
z03
iti_uktvA bhagavAn agni:_tatra_eva_antar adhIyata |
gagane nirmale yAti anala:_vaidyuta:_yathA ||3||
iti_uktvA bhagavAn agni:_tatra_eva_antar adhIyata |
gagane nirmale yAti anala:_vaidyuta:_yathA ||3||
.
.
this being said
the Lord of Fire then
disappeared
like a lightning flash in the clear sky
.
~vlm. ... and passed through the transparent ether like the electric fire of lightning.
iti_uktvA bhagavAn agni:_x tatra_eva_antar adhIyata | gagane nirmale yAti x
anala:_vaidyuta:_yathA - x =
x04
tathA_aham api cittena prAktanAn ca svayam vahan |
puna: sva.karma nirNetum bhraman vyomani saMsthita: ||4||
tathA_aham api cittena prAktanAn ca svayam vahan |
puna: sva.karma nirNetum bhraman vyomani saMsthita: ||4||
.
tathA_aham api - thus even I =
cittena - w affective mind =
prAktanAn - thru prior karmas
ca svayam vahan - x +
puna: sva.karma x
nirNetum
bhraman vyomani
saMsthita: - x.
~vlm.4. I was then led by my predestination to roam about in the air; and direct my mind into the investigation of my allotted acts, and the termination of my ignorance.
~sv.7.159.4 With all the psychological conditioning in my mind, I went my way to do what I had to do.
y05
bhUya:_api dRSTavAn asmi jaganti_a-gaNitAni khe |
nAnA.AcAra-vicArANi nAnA.saMsthAnavanti ca ||5||
bhUya:_api dRSTavAn asmi jaganti_a-gaNitAni khe |
nAnA.AcAra-vicArANi nAnA.saMsthAnavanti ca ||5||
.
bhUya: api dRSTavAn_asmi x
jaganti_a-gaNitAni khe - x +
nAnA.AcAra-vicArANi
nAnA.saMsthAnavanti ca - x.
~vlm.5. I beheld again an innumerable host of heavenly bodies, roving about in the air; holding their positions at different stations of the firmament, and containing inhabitants of different natures and customs.
~sv.7.159.5 Once again, I saw in the infinite space countless worlds and universes.
x
z06|Ø
kvacit channamaya.aGgAni ekI.bhUtAni bhUpate |
bhAnti cetanti copanti hRdayAni haranti ca ||6||
kvacit channamaya.aGgAni ekI.bhUtAni bhUpate |
bhAnti cetanti copanti hRdayAni haranti ca ||6||
.
kvacit channamaya.aGgAni ekI.bhUtAni - x, =
bhUpate - Lord of the Earth, +
bhAnti cetanti copanti
hRdayAni haranti ca ||6||
.
kvacit c - somewhere =
channamaya.aGgAni - x =
ekI.bhUtAni bhUpate - x +
bhAnti cetanti copanti - they appear & conceive & move about
hRdayAni haranti ca - and affect hearts .
~vlm.6. Some of these were of one and same form, resembling floating umbrellas in the sky; and attracting the hearts of men, by their shining appearance and slow motion. (The great velocity of heavenly bodies, appear to be slow when they are seen by the naked eyes of men from this distant earth).
~sv. Some of them were like umbrellas, some were like animals, some were full of trees, others were full of rocks.
#cup, #copati cl.1. चोपति - to move •-• <bhAnti cetanti copanti hRdayAni haranti ca> y7159.006.
छद् #chad -> #chand -> #channa - covered, covered over obscured (the moon) hidden, unnoticed by (dat), secret, clandestine, disguised - #channam -ind. – secretly • (with ##gai, to sing) in a low voice -> #channe -ind. secretly +
#chattra = umbrella
x07
kvacit mRt.maya-dehAni sarva.bhUtAni rAghava |
bhAnti cetanti copanti parvata-pratimAni ca ||7||
kvacit mRt.maya-dehAni sarva.bhUtAni rAghava |
bhAnti cetanti copanti parvata-pratimAni ca ||7||
.
kvacit mRt.maya-dehAni x
sarva.bhUtAni rAghava x
bhAnti cetanti copanti x
parvata-pratimAni ca - x =
.
in some places all the beings have bodies made of mud,
rAghava,
and they appear & conceive
and move about like mountains
.
~vlm. ... of earthy substance, but shining and moving onward like mountains in motion.
y08|o/
kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit |
kvacit pASANa-dehAni santi bhUtAni bhUriza: ||8||
kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit |
kvacit pASANa-dehAni santi bhUtAni bhUriza: ||8||
.
kvacit dAru.maya.aGgAni
bhAnti bhUtAni kutra.cit - x +
kvacit pASANa-dehAni
santi bhUtAni bhUriza: - x.
~vlm.8. Some were of woody appearance, and others of stony substance; but they are all lightsome bodies, and all moving onward in their uninterrupted course.
~sv.7.159. 6-9 Some of them were like umbrellas, some were like animals, some were full of trees, others were full of rocks.
x
z09
kvacit AjIvam ekatra sthitAni_upala-dehavat |
vAk.mAtra-vyavaharANi bhUtAni_AlokitAni khe ||9||
kvacit AjIvam ekatra sthitAni_upala-dehavat |
vAk.mAtra-vyavaharANi bhUtAni_AlokitAni khe ||9||
.
kvacit AjIvam ekatra
sthitAni_ upala-dehavat - x +
vAG.mAtra-vyavaharANi bhUtAni_ AlokitAni khe - x.
~vlm.9. I beheld also some figures like carved statues of stone, standing in the open space of my mind, and talking together all their live-long days.
~sv.7.159. 6-9 Some of them were like umbrellas, some were like animals, some were full of trees, others were full of rocks.
x10|Ø
इति_अहम् सु.चिरम् कालम् पश्यन् नश्यन् मनस्तया ।
अविद्या.अन्तम् अपश्यन्_च तत्र_उद्विग्नः_अभवम् दृशाम् ॥१०॥
iti_aham su.ciram kAlam pazyan nazyan manastayA |
avidyA.antam apazyan_ca tatra_udvigna:_abhavam dRzAm ||10||
.
iti_ aham su.ciram kAlam - so I for a long time =
pazyan_ - seeing =
nazyan_manastayA |
avidyAntam apazyan_ca - and not seeing the end of ignorance =
tatra udvign:_abhavam dRzAm - x.
~vlm.10. In this manner I behold for a long while, many such figures like images in my dream, and was quite bewildered in my utter ignorance of them.
~sv.7.159.10 But I had not arrived at the end of ignorance, at the limits of ignorance; hence I was depressed and dejected.
y11|Ø
तपः कर्तुम् समुद्युक्तः कस्मिन्.चित् मोक्ष.सिद्धये ।
प्राह_इन्द्रः_मम च_एव_इदम् मृग-योनि_अन्तरम् हि खे ॥११॥
tapa: kartum samudyukta: kasmin.cit mokSa.siddhaye |
prAha_indra:_mama ca_eva_idam mRga-yoni_antaram hi khe ||11||
.
tapa: kartum saMudyukta: kasmiM:_cin.mokSa.siddhaye |
prAha_indro mama ca_eva_idam mRga-yony=antaram hi khe ||11||
~vlm.11. I then intended to perform my austere devotion, in order to obtain my liberation; when the god Indra appeared unto me and said; "no vipaschit, you are doomed to become a stag again, and not entitled to your liberation now."
~sv.7.159.11-12 Thereupon, I decided to engage myself in penance. Seeing this, Indra said to me: "O vipazcit, in space you and I have bodies of deer. On account of the deluded notion of a heaven which was in me before, I am wandering in heaven."
x
z12
प्रवृत्तः स्वर्ग-संमोहे पूर्व.अभ्यास-वशी.कृतः ।
मन्दार-कानने तत्र भ्रमतः वै मम_अम्बरे ॥१२॥
pravRtta: svarga-saMmohe pUrva.abhyAsa-vazI.kRta: |
mandAra-kAnane tatra bhramata: vai mama_ambare ||12||
.
pravRtta: - driven = svarga-saMmohe - into the Heaven-delusion = pUrva.abhyAsa-vazI.kRta: - caused by force of prior practice = mandara-kAnane tatra - there in a mandara forest = bhramato vai mama_ambare - wandering about my space/sky...
~vlm.12. You are propelled by your previous predilection to prefer the pleasures of heaven; therefore I must direct you to dwell in my paradise, and wander there amidst my gardens of mandara trees,
~sv.7.159.11-12 Thereupon, I decided to engage myself in penance. Seeing this, Indra said to me: "O vipazcit, in space you and I have bodies of deer. On account of the deluded notion of a heaven which was in me before, I am wandering in heaven."
* pravRtta: - driven = svarga-saMmohe - into the Heaven-delusion = pUrva.abhyAsa-vazI.kRta: - caused by force of prior practice = mandara-kAnane tatra - there in a mandara forest = bhramato vai mama_ambare - wandering about my space...
x13
तेन_इति_उक्ते मया प्रोक्तम् देव खिन्नः_अस्मि संसृतेः ।
मुच्य_इयम् शीघ्रम् इति_उक्तम् श्रुत्वा_उवाच ततः मम ॥१३॥
tena_iti_ukte mayA proktam deva khinna:_asmi saMsRte: |
mucya_iyam zIghram iti_uktam zrutvA_uvAca tata: mama ||13||
.
* tena_iti_ ukte - with that so said = mayA proktam - by me replied, = deva - Divinity, = khinna: asmi saMsRte: - "I'm sick.of this convolving mess + mucyeyam zIghram - let me be free of this at.once" = iti_ uktam - so said =
he heard & spoke of that to me.
~vlm.13. Being thus bid by him, I rejoined and said to him; I am weary, O lord, with the troubles of the world, and want to get my release from them; ordain therefore my immediate emancipiation from them.
~sv.7.159.13 Hearing this, I said to Indra: "O king of heaven, I am tired of this saMsAra. Kindly release me from this saMsAra quickly."
* tena_iti_ ukte - with that so said = mayA proktam - by me replied, = deva - Divinity, = khinna: asmi saMsRte: - "I'm sick.of this convolving mess + mucyeyam zIghram - let me be free of this at.once" = iti_ uktam - so said = zrutvA_uvAca tato mama - hvg heard he spoke of that to me.
y14|Ø
विशुद्ध.आत्मा तु_ अ-रूपः_अहम् इति च_एव हुत.आशनम् ।
वरम् गृहाणा* इति_उक्ते स* ततः_अन्यम् याचितः मया ॥१४॥
vizuddha.AtmA tu_ a-rUpa:_aham iti ca_eva huta.Azanam |
varam gRhANA* iti_ukte sa* tata:_anyam yAcita: mayA ||14||
.
vizuddha.AtmA tu_ a-rUpa: aham
iti ca_eva huta.Azanam |
varam gRhANA_iti_ ukte sa* ? metre
tata: anyam yAcito mayA - x =
.
~vlm.14. The god listened to my prayer and said; emancipation attends on the pure soul, which is purged from all its desires; and this had been already expounded to you by the god of fire (in his narrative of the sage and hinter); ask therefore some other boon, said he, and I begged him to tell me of my next and future state.
~sv.7.159.14-15 INDRA said to vipazcit: Your consciousness is moving in the deer-species. Hence, I see that birth as a deer is inevitable.
x
z15
तव_इयम् मृग-योनि~अन्तः_चिरम् संसरते चितिः ।
अवश्यम् भवितव्यः_अर्थ* इति दृष्टः मया तव ॥१५॥
tava_iyam mRga-yoni~anta:_ciram saMsarate citi: |
avazyam bhavitavya:_artha* iti dRSTa: mayA tava ||15||
.
tava_iyam mRga-yoni-anta: - for you inb the womb of this deer -
ciram saMsarate citi: - x +
avazyam bhavitavya: artha
iti dRSTa: mayA tava – so is seen by me for you.
~vlm.15. Indra replied and said:—I find you to be fated to be changed to the state of a deer hereafter, from the fond desire of your heart, to wander about and feed freely in the fields.
~sv.7.159.14-15 INDRA said to vipazcit: Your consciousness is moving in the deer-species. Hence, I see that birth as a deer is inevitable.
x16
मृगः भूत्वा महा.पुण्याम् ताम् सभाम् सम्.अवाप्तवान् ।
यस्याम् तत् अहतम् ज्ञानम् मत्.उक्तम् बोधम् एष्यति ॥१६॥
mRga: bhUtvA mahA.puNyAm tAm sabhAm sam.avAptavAn |
yasyAm tat ahatam jJAnam mat.uktam bodham eSyati ||16||
.
mRga: bhUtvA mahApuNyAm x
tAm sabhAm sam.avAptavAn - x +
yasyAm tat_ ahatam jJAnam x
mad.uktam bodham eSyati - x.
~vlm.16. By becoming a deer, you will have to enter the holy assembly (of Dasharatha); where another deer like you, has obtained his liberation before, by listening to the spiritual instructions formerly delivered there by me.
~sv.7.159.16-18 As a deer you will reach that great assembly where you will be awakened after listening to your own story.
y17
तत् एवम् तत्र हरिणे भव.आर्तः त्वम् भव_अवनौ ।
आत्म.उदन्ताम् इदम् वन्ध्यम् सकलम् संस्मरिष्यसि ॥१७॥
tat evam tatra hariNe bhava.Arta: tvam bhava_avanau |
Atma.udantAm idam vandhyam sakalam saMsmariSyasi ||17||
.
tat_ evam tatra
hariNe - in a deer =
bhava.Arta:_ tvam bhava - x =
avanau - on earth +
Atma.udantAm idam vandhyam
sakalam saMsmariSyasi - x.
~vlm.17. Therefore be born as a deer in some forest on earth with your pensive soul; and you will then come to recollect your past life from its relation by Vasishtha (in the court of king Dasharatha).
~sv.7.159.16-18 As a deer you will reach that great assembly where you will be awakened after listening to your own story.
x
z18
स्वप्न-भ्रमम् इव_अशेष-संकल्प-रचित.उपमम् ।
परलोक.अनुभूत.अर्थ-कथा.आयात.अर्थ-संनिभम् ॥१८॥
svapna-bhramam iva_azeSa-saMkalpa-racita.upamam |
paraloka.anubhUta.artha-kathA.AyAta.artha-saMnibham ||18||
.
svapna-bhramam iva –
like a dream-delusion -
azeSa-saMkalpa-racita.upamam -
x =
paraloka.anubhUta.artha-kathA.AyAta.artha-saMnibham
- x Otherworld-experienced-artha-kathA.AyAta.artha-resemblance.
~vlm.18. You will learn there, that all this existence is but the delusion of a dream, and the creation of imagination; and the account of your future life depicted in its true colour.
~sv. As a deer you will reach that great assembly where you will be awakened after listening to your own story.
x19|Ø
यदा तु मृगता_उन्मुक्तः पुरुषः_त्वम् भविष्यसि ।
ज्ञान.अग्नि-दग्ध-देह.अन्ते तदा हृत्.स्थम् स्फुरिष्यति ॥१९॥
yadA tu mRgatA_unmukta: puruSa:_tvam bhaviSyasi |
jJAna.agni-dagdha-deha.ante tadA hRt.stham sphuriSyati ||19||
.
yadA tu mRgatA_unmukta: puruSa: - but when the Person is released from the state of a deer = tvam bhaviSyasi - you will become +
jJAna.agni-dagdha-deha.ante - while Wisdom.fire-burnt.body-end =
tadA hRt.stham sphuriSyati - then Heart.set will project.
~sv.7.159.19 When you enter into the fire of wisdom, you will gain a human form and also spiritual unfoldment in your heart.
~vlm.19. After being released from the body of the deer, you shall regain your human form, and perceive the rays of hoîy light shining in your inward spirit.
* yadA tu mRgatA_unmukta: puruSa: - but when the Person is released from the state of a deer = tvam bhaviSyasi - you will become + jJAna.agni-dagdha-deha.ante - while Wisdom.fire-burnt.body-end = tadA hRt.stham sphuriSyati - then Heart.set will project.
y20
तेन ताम् त्वम् अविद्या.आख्यम् भ्रान्तम् त्यक्त्वा चिरम् स्थिताम् ।
भविष्यसि वि.निर्वाणः गत-स्पन्द* इव_अनिलः ॥२०॥
tena tAm tvam avidyA.Akhyam bhrAntam tyaktvA ciram sthitAm |
bhaviSyasi vi.nirvANa: gata-spanda* iva_anila: ||20||
.
tena tAm tvam avidyA.Akhyam x
bhrAntam tyaktvA ciram sthitAm - x +
bhaviSyasi vi.nirvANo gatas.panda iva_anila: - x.
~vlm.20. This light will then dispel the long prevailing gloom of ignorance from your mind, and then you shall attain your nirvana supineness, as the calm and breathless wind.
~sv.7.159.20 Then you will abandon your ignorance and regain utter peace like wind devoid of movement.
x
z21
इति_उक्ते तेन देवेन तदा_एव प्रतिभा_उदभूत् ।
मम_अयम् हरिणः_अस्मि_इति वने_अस्मिन्_इति निश्चिता ॥२१॥
iti_ukte tena devena tadA_eva pratibhA_udabhUt |
mama_ayam hariNa:_asmi_iti vane_asmin_iti nizcitA ||21||
.
when the God was done speaking
just then
there flashed upon my thought
convictedly
"This yellow stag I am in this very forest!"
~vlm.21. After the god had said so, I had the presentiment of being a deer in this forest, and entirely forgot my human nature, under my firm conviction of having become a beast.
~sv.7.159.21 VIPASHCHIT (BHÂSA) continued: When Indra said so, the awareness arose in me: 'I am a deer.'
* iti_ ukte tena devena - when this was said by that God = tadA.eva - just then = pratibhA_udabhUt – a pratibhA.Imagining arose + mama - for me = ayam hariNa: asmi - this yellow stag I am = iti vane_asmin - so in this forest = iti niScitA - so convinced by it.
x22
ततः प्रभृति सम्पन्नः तत्र_एव_अन्तर-कोणके ।
हरिणः_अहम् गिरिवरे तृण-दूर्व~अङ्कुर~आशनः ॥२२॥
tata: prabhRti sampanna:_ tatra_eva_antara-koNake |
hariNa:_aham girivare tRNa-dUrva~aGkura~Azana: ||22||
.
tata: prabhRti sampanna:
tatraiva_antara-koNake - x +
hariNa: aham girivare
tRNa-dUrva.aGkura.Azana: - x.
~vlm.22. I have been ever since residing in the recess of these woods, under the impression of my being changed to a stag; and feeding ever since upon the grass and herbs growing on the mountain top.
y23|Ø
ततः सीमान्त-सामन्तम् आगतम् मृगया_अर्थिनम् ।
दृष्ट्वा_अहम् एकदा भीतः पलायन् अपरः_अभवम् ॥२३॥
tata: sImAnta-sAmantam Agatam mRgayA_arthinam |
dRSTvA_aham ekadA bhIta: palAyan apara:_abhavam ||23||
.
tata: sImAnta-sAmantam x
Agatam mRgayA_arthinam - x +
dRSTvA_aham ekadA bhIta: x
palAyanapara: abhavam - x.
~vlm.23. Here I saw once a body of troopers coming to a hunting excursion; and being then affrighted at the sight, I betook myself to flight.
~sv.7.159.23 Once when a hunter pursued me, I began to run. But he overpowered me and took me home.
x
z24
ततः_ तेन समाग्रम्य गृहम् नीत्वा दिन.त्रयम् ।
संस्थाप्य भीतः लीला.अर्थम् इह_आनीतः, रघूद्वह ॥२४॥
tata:_ tena samAgramya gRham nItvA dina.trayam |
saMsthApya bhIta: lIlA.artham iha_AnIta:, raghUdvaha ||24||
.
tatas tena samAgramya
gRham nItvA - brought to a house =
dina.trayam saMsthApya – stopped for three days +
bhIta: lIlArtham iha AnIta: - x =
raghUdvaha - best of the radghu clan.
~vlm.24. They then laid hold of me, and took me to their place; where they kept me for some days for their pleasure, and at last brought me hither before Râma.
~sv.7.159.24 He kept me there for a few days and then he brought me to you to be your pet.
x25
एष* ते कथितः सर्वम् आत्म.उदन्तः मया_अनघ ।
संसार.माया.प्रतिमः नाना.आश्चर्य-रस.अन्वितः ॥२५॥
eSa* te kathita: sarvam Atma.udanta: mayA_anagha |
saMsAra.mAyA.pratima: nAnA.Azcarya-rasa.anvita: ||25||
.
eSa te kathita: sarvam
Atma.udanta: mayA all this about myself
anagha - dear boy +
saMsAra.mAyA.pratima:
nAnA.Azcarya-rasa.anvita: - x.
~vlm.25. I have thus related to you all the incidents of my life; and the magical scenes of the world, too full of marvelous events.
~sv.7.159.25 Thus have I told you my story, O Râma, which clearly illustrates the illusory nature of this saMsAra.
26
अविद्या_एवम् अनन्ता_इयम् शाखा-प्रसर-शालिनी ।
avidyA_evam anantA_iyam zAkhA-prasara-zAlinI |
आत्म-ज्ञानात् ऋते न_एव केनचित्_नाम शाम्यति ॥२६॥
Atma-jJAnAt Rte na_eva kenacit_nAma zAmyati ||26||
.
there is no end to Ignorance
its branches branch abundantly
:
except.for Self.Wisdom there is not anything U would call
Quieting
.
~vlm.26. It is the production of our ignorance, which pervades over all things, and branches out into innumerable forms in everything that presents itself to our view; and there is nothing whatever to dispel this darkness, except by the light of spiritual knowledge.
~sv.7.159.26 Limitless is this ignorance with countless branches in all directions; it cannot come to an end by any means other than self-knowledge.
* avidyA_evam anantA_ - Ignorance so is boundless = iyam zAkhA-prasara-zAlinI – it's branches-emerging-abounding + Atma-jJAnAt_ Rte na_eva - except.for Self.Wisdom there is not anything = kenacin_nAma - whatever U call it = zAmyati – Quieting.
x
z27
यदा विपश्चित्_इति_उक्त्वा तत्र तूष्णीम् स्थितः क्षणात् ।
सम्.अवोचत् तदा रामः तम् अ.निन्द्य-मतिः तु_इदम् ॥२७॥
yadA vipazcit_iti_uktvA tatra tUSNIm sthita: kSaNAt |
sam.avocat tadA rAma: tam a.nindya-mati: tu_idam ||27||
.
yadA vipazcit_ iti_ uktvA - when The Scholar said this =
tatra tUSNIm sthita: kSaNAt - there suddenly he was quiet +
samavocat tadA rAma: - then rAma replied =
tam a.nindya-mati:_ tu_ idam - x.
unblamingly:
~vlm.27. Válmiki relates:—Then as Vipaschit had held his silence after speaking in this manner; he was accosted by the well minded Râma with the following words.
x28
एवम् पश्यति_अ-संकल्पः यः अन्य-संकल्प* आत्मनि ।
मृगः चेत् दृश्यताम् यातः कथम् सर्गे वद, प्रभो ॥२८॥
evam pazyati_a-saMkalpa: ya: anya-saMkalpa* Atmani |
mRga: cet dRzyatAm yAta: katham sarge vada, prabho ||28||
.
evam pazyati_a-saMkalpA:
ya: anya-saMkalpa Atmani - x +
mRga:_cet_dRzyatAm yAta:
katham sarge vada prabho - x.
~vlm.28. Râma said:—Tell me sir, how a person without any desire of his own, sees the object of another's desire in himself; and could the deer thought of by yourself, could come to the sight of others in Indra's Paradise.
~sv.7.159.28 How was it possible for you to be seen by others when your form arose in your saMkalpa?
y29|Ø
महा.शवम् यत् पतितम् यस्मिन् जगति भूतले ।
ताम् भुवम् पूर्वम् इन्द्रेण यज्ञ-गर्वेण गच्छता ॥२९॥
mahA.zavam yat patitam yasmin jagati bhUtale |
tAm bhuvam pUrvam indreNa yajJa-garveNa gacchatA ||29||
.
mahA.zavam yat_patitam - the great corpse which has fallen =
yasmin_jagati bhUtale - where on the face of the earth +
tAm bhuvam pUrvam indreNa – that earth formerly by indra the Crafty =
yajJa-garveNa gacchatA - x.
~vlm.29. Vipaschit replied:—Let me tell you that the earth where upon the huge carcass had fallen, was once before trodden upon by Indra, with the pride of his performance of a hundred sacrifices.
~sv.7.159.29 VIPASHCHIT (BHÂSA) continued: Once while Indra was passing through the sky,
x
z30
पादेन_अभिहतः व्योम्नि दुर्वासा* ध्यान-संस्थितः ।
गतासुः इति_अ-विज्ञानात् तेन_असौ कुपितः_अशयत् ॥३०॥
pAdena_abhihata: vyomni durvAsA* dhyAna-saMsthita: |
gatAsu: iti_a-vijJAnAt tena_asau kupita:_azayat ||30||
.
pAdena_abhihata: vyomni
Durvásà.Hardways - dhyAna-saMsthita: - settled in meditation +
gatAsu:_ x
iti_ a-vijJAnAt - so thru lack of understanding =
tena_asau kupita: azayat - x.
~vlm.30. There strutting along in his hanghty strides, he met the anchorite Durvasas sitting still in his meditative mood; and believing him to be a dead body lying on his way, he knocked it down with his feet.
~sv.7.159.30 full of vanity at having successfully completed a sacred rite, he kicked the body of the sage Durvasa who was in meditation.
#gam -> #gatAsu -mfn.- one whose breath has gone , expired , dead RV. x , 18 , 8 AV.
वस् #vas -> #vAsa -> #durvAsas, #durvAsA – hard to live with • badly clothed, naked •• Durvásà.Hardways (son of atri by anasUyA, and thought to be an incarnation of ziva, known for his irascibility)=
Durvásà.Hardways said—
31
शक्र, शक्र.अवनि-तलम् ब्रह्माण्ड-प्रतिमम् शवम् ।
zakra, zakra.avani-talam brahmANDa-pratimam zavam |
अ-चिरेण महाघोरम् तव चूर्णी.करिष्यति ॥३१॥
a-cireNa mahAghoram tava cUrNI.kariSyati ||31||
.
Vast.Indra, the vast surface of this Earth will not take long to grind to dust
with mighty.fearsomeness
by a corpse U can compare with
the Cosmic Egg
!
~vlm.31. At this the angry anchorite threatened the proud god with saying:—0 Indra! as you have dashed me with your feet by thinking me a lifeless corpse, so will a huge carcass shortly fall upon this ground and slash it to pieces and reduce it to dust.
~sv.7.159.31 The sage cursed him: "O Indra, that earth to which you are going will soon be reduced to nothing.
* zakra.Vast.Indra, = zakra.avani-talam – the vast surface of this Earth = brahmANDa - a Cosmic Egg-pratima-comparable-m zava.corpse-m + a-cireNa – will not take long = mahAghoram – the Mighty.Fearsomeness = tava - of you = cUrNI.kariSyati - to grind to dust.
y32|o/
माम् इमम् शव-बुद्ध्या त्वम् यत्_अतिक्रान्तवान्_अतः ।
शापेन ममताम् पृथ्वीम् शीघ्रम् आसादयिष्यसि ॥३२॥
mAm imam zava-buddhyA tvam yat_atikrAntavAn_ata: |
zApena mamatAm pRthvIm zIghram AsAdayiSyasi ||32||
.
mAm – me = imam – this =
zava-buddhyA -
tvam yat_ atikrAntavAn_ata: - x +
zApena - with a curse =
mamatAm pRthvIm
zIghram AsAdayiSyasi - x.
~vlm.32. And as you have spurned me as a dead body, so art thou accursed to be crushed under the falling carcass on earth
~sv.7.159.32 Because you kicked me thinking I was dead,
x
z33
मृग.अर्थम् तेन मुनिना तथा देव_इति सत्_यथा ।
तत्तया कथया_आयातम् सदा_एव विषयम् दृशाम् ॥३३॥
mRga.artham tena muninA tathA deva_iti sat_yathA |
tattayA kathayA_AyAtam sadA_eva viSayam dRzAm ||33||
.
mRga.artha tena muninA
tathA deva_iti sat_ yathA - x +
tattayA kathayA_AyAtam
sadA_eva viSayam dRzAm - x.
~vlm.33. He transformed into a deer, as he was king of kings before, and remained in his appearance according to his ideas.
~sv.7.159.33 you will soon go to that very earth and live as a deer as long as vipazcit lives there as a deer." Therefore, we became deer which could be seen by others.
x34
वस्तु.तः_तु न च_एकम् सत्_न द्वितीयम् न च_अपि_असत् ।
सा तथा प्रतिभा_उदेति किम् सत् किम् अथवा_अपि_असत् ॥३४॥
vastu.ta:_tu na ca_ekam sat_na dvitIyam na ca_api_asat |
sA tathA pratibhA_udeti kim sat kim athavA_api_asat ||34||
.
vastu.ta:_ tu but thru substantive reality
na ca neither
ekam sat one is reality
na dvitIyam - nor a second =
na ca_api_ asat - not even unreality +
sA tathA pratibhA_udeti it thus arises as projection
kim sat where's the reality?
kim athavA_api_ asat - or otherwise the unreality?
~vlm.34. In truth neither is the actual world a reality, nor the imaginary one an unreality; it is in fact the one and same thing, whether we conceive it as the one or other (i.e. either as the real or unreal).
~sv.7.159.34 Of course, an object that arises in one's own mind is as unreal as an object that arises in another's.
y35
अन्यत्_च राघव_इमाम् ताम् युक्तिम् स्वम् अपराम् शृणु ।
एतस्मिन् नया_अ-संदर्भे सु.स्फुट-प्रतिपत्तये ॥३५॥
anyat_ca rAghava_imAm tAm yuktim svam aparAm zRNu |
etasmin nayA_a-saMdarbhe su.sphuTa-pratipattaye ||35||
.
anyac_ca imAm & this is another, rAghava,
tAm yuktim svam aparAm zRNu - x +
etasmin_naya.a.saMdarbhe
su.sphuTa-pratipattaye - x.
~vlm.35. Listen now, O Râma, to another reason, which appertains to this subject, and clearly settle's the point in question. (That god being Almighty and all in all, it makes no difference whatever, whether the world is viewed as his creation or as a pantheon).
~AB. ... nayA ... ||
~sv.7.159.35 35-36 Again, since Brahman the infinite consciousness is all this and is capable of doing all this,
दृभ् #dRbh - to tie -> #saMdRbh #saMdarbha #sandarbha: संदर्भः - Stringing together, weaving, arranging • strung-together like a necklace, or verses of a poem. • Collection, uniting, mixture • विस्मयानन्दसन्दर्भजर्जराः करुणोर्मयः u.7.12. • Consistency • coherence.
x
z36
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्व.तः च यत् ।
ब्रह्म तस्मिन् माहाभाग किम् न सम्भवति_इह हि ॥३६॥
yasmin sarvam yata: sarvam yat sarvam sarva.ta: ca yat |
brahma tasmin mAhAbhAga kim na sambhavati_iha hi ||36||
.
yasmin sarvam -
yata: sarvam -
yat sarvam -
sarva.ta:_ca yat - x +
brahma tasmin -
mAhAbhAga -
kim na sambhavati_iha hi - x.
~vlm.36. He in whom all things reside, and from whom everything proceeds; who is all in all; and who is every where in all must be the One that you may call all, and beside whom there none at all.
~sv.7.159.36 35-36 Again, since Brahman the infinite consciousness is all this and is capable of doing all this,
x37|o/
संकल्प-जातम् न_अन्योन्यम् मिलति_इति_उपपद्यते ।
संकल्प-जातम् अन्योन्यम् मिलति_इति_उपपद्यते ॥३७॥
saMkalpa-jAtam na_anyonyam milati_iti_upapadyate |
saMkalpa-jAtam anyonyam milati_iti_upapadyate ||37||
.
saMkalpa-jAtam
na_anyonyam milati
iti_ upapadyate - x +
saMkalpa-jAtam
anyonyam milati
iti_ upapadyate - x.
~vlm.37. It is equally possible to him, to bring forth whatever he wills to produce; as also not to produce, whatever he does not wish to bring to existence.
~sv.7.159.37 what is impossible in it and for it? On the basis of its omnipotence, it is possible for two imaginary objects to become aware of one another or to be unaware of one another.
y38|o/
संकल्प-जातम् अन्योन्यम् मिलति_इति_ अवगम्यते ।
सर्व.आत्मनि हि यत्र_एव_छाया तत्र_एव च_आतपः ॥३८॥
saMkalpa-jAtam anyonyam milati_iti_ avagamyate |
sarva.Atmani hi yatra_eva_chAyA tatra_eva ca_Atapa: ||38||
.
saMkalpa-jAtam anyonyam
milati_iti_ avagamyate - x +
sarva.Atmani hi yatra_eva
chAyA tatra_eva ca_Atapa: - x.
~vlm.38. Whatever is desired in earnest by any body, must eventually come to pass to him inreality (as the desired doership of vipaschit) and this is as true as the instance of light, being ever accompanied by its shade.
~sv.7.159.38 Where there is shadow, there is also light and the shadow arises because of the light.
x
z39
न सम्भवति चेत् तत् तत् कथम् सर्व.आत्मतामियात् ।
कस्मात् संकल्प-नगरम् न मिथः श्लिष्यति_इति सत् ॥३९॥
na sambhavati cet tat tat katham sarva.AtmatAmiyAt |
kasmAt saMkalpa-nagaram na mitha: zliSyati_iti sat ||39||
.
na sambhavati cet tat tat katham sarva.AtmatAmiyAt - x +
kasmAt saMkalpa-nagaram
na mitha: zliSyati_iti sat - x....
~vlm.39. If it is impossible for the desire and its act, which are opposite in their nature, to meet together infact; then it would be impossible for the omnifarious god to be all things both in being and not being; therefore the objects of our desire and thought, are equally present with us as the real ones.
~sv.7.159.39 39-40 In the infinite consciousness there is limitless ignorance; hence anything is possible in it.
x40
मिथः च श्लिष्यति_इति_एवम् अपि सत्-सर्व-रूपिणी ।
न तत् अस्ति न यत् सत्यम् न तत् अस्ति न यत् मृषा ॥४०॥
mitha: ca zliSyati_iti_evam api sat-sarva-rUpiNI |
na tat asti na yat satyam na tat asti na yat mRSA ||40||
.
"mitha:_ca zliSyati" - ... yet the flase is clinging =
iti_evam api – so.saying even so =
sat-sarva-rUpiNI - a real-all-form +
na tat_asti - is not That =
na yat satyam - not what is real =
na tat_asti - not That exists =
na yat_mRSA - not what is false
.
~vlm.40. There is a reality (or entity of god) attached to every form of existence, and there is nothing which of itself is either an entity or nullity also.
~sv.7.159.40 39-40 In the infinite consciousness there is limitless ignorance; hence anything is possible in it.
* "mitha:_ca zliSyati" - ... yet the false is clinging = iti_evam api – so.saying even so = sat-sarva-rUpiNI - a real-all-form + na tat_asti - is not That = na yat satyam - not what is real = na tat_asti - not That exists = na yat_mRSA - not what is false.
y41|o/
सर्वत्र सर्वया सर्वम् सर्वदा सर्व-रूपिणि ।
अहो न विषमा भाया मनो-मोह-विधायिनी ॥४१॥
sarvatra sarvayA sarvam sarvadA sarva-rUpiNi |
aho na viSamA bhAyA mano-moha-vidhAyinI ||41||
.
sarvatra sarvayA - everywhere by this everything ‑f.‑
sarvam sarvadA sarva-rUpiNi - everything everywhen this every.form ‑f.‑ +
O = na viSamA – not unruled =
bhAyA* - if only you would shine =
mana:moha-vidhAyinI – mental.delusion-ordainer.
~vwv.381/y7159.041, y7013.028. In that of the nature of All, everything exists everywhere, in every place and always. So, in the Supreme Reality, everything exists everywhere, always and of the nature of everything,
~vlm.41. O the great magic or illusion, which is overspread every where, and pervades over all nature in every form and at all times; and binds all beings in inextricable delusion.
~sv.7.159.41 Strange and wonderful is this Mâyâ which is perplexing and which gives rise to delusion in the mind and in which thesis and antithesis exist together without conflict or contradiction.
x
z42
विधयः प्रतिषेधाः_च यत्_ एकत्र स्थितिम् गताः ।
ईदृशी ब्रह्म-सत्ता-ईशा यदेव_आत्मानम् आत्मना ॥४२॥
vidhaya: pratiSedhA:_ca yat_ ekatra sthitim gatA: |
IdRzI brahma-sattA-IzA yadeva_AtmAnam AtmanA ||42||
.
vidhaya: - orders
pratiSedhA: ca - & prohibitions
yat_ ekatra sthitim gatA: - which have got to a onewhere state +
IdRzI brahma-sattA-IzA yadeva - x =
AtmAnam AtmanA - self by Self.
~vlm.42. The nature of the great God comprises the community of spirits in his spirit, and combines in itself all laws whether permissive or prohibitive acting in concert and eternal hermony.
~sv.7.159.42 Such is the truth concerning Brahman that experiences this ignorance within itself,
x43|o/
तया_अन्.आदिः स.आदिः च_इति_अविद्या_इति_अनुभूयते ।
न ज्ञप्ति.मात्र-कचनम् यदि स्यात् भुवन.त्रयम् ॥४३॥
tayA_an.Adi: sa.Adi: ca_iti_avidyA_iti_anubhUyate |
na jJapti.mAtra-kacanam yadi syAt bhuvana.trayam ||43||
.
tayA - -f.- thereby
an.Adi: sa.Adi: ca.iti – with o&r without a beginning
avidyA_iti_ anubhUyate – Ignorance so is experienced +
* cetya-vidyA - with or without a beginning, conceptual knowing =
na jJapti.mAtra-kacanam – not projected as a mode of vision =
yadi syAt_ bhuvana.trayam – if there were a Triple World ...
~vlm.43. It is his infinite power that has.displayed the ignorance or Illusion, which spread over all the three· worlds from time with or without its beginning; and it is our delusion only, which depicts all things in their various forms to our view.
~sv.7.159.43 both as something which has had a beginning and as something which has had no beginning at all.
y44
तत् माहाकल्प-नष्टानाम् सृष्टिः स्यात् कथम् अञ्जसा ।
कथम् अग्नेः कथम् वायोः सत्ता भूमेः कथम् भवेत् ॥४४॥
tat mAhAkalpa-naSTAnAm sRSTi: syAt katham aJjasA |
katham agne: katham vAyo: sattA bhUme: katham bhavet ||44||
.
tat mAhAkalpa-naSTAnAm – ... that for those destroyed in the Great Doomsday -
sRSTi: syAt katham - creation would be – how? =
aJjasA katham – truly how? +
agne: katham vAyo: how from Fire, from Air,
sattA the state of being.So
bhUme: katham bhavet - of Earth would there be? .
~vlm.44. Or how could the creation that was once destroyed by the great deluge, could come to resuscitate again; unless it were a rechauffe of the reminiscence of the past one else the elementary bodies of air, fire and earth, could not possibly be produced from nothing.
अञ्ज् #aJj> #aJjasa‑ - straight, straightforward (= #Arjava), honest •• -f.- N. of a heavenly river RV. i, 104, 4. •• #aJjasA -ind.- " Right-on", truly • at once, quickly.
x
z45
तस्मात् स्वभाव-कचन-मात्रात् न_अन्यत् ऋते जगत् ।
शास्त्राणि_अनुभवः लोका* आ=महाकल्प-वादिनाम् ॥४५॥
tasmAt svabhAva-kacana-mAtrAt na_anyat Rte jagat |
zAstrANi_anubhava: lokA* A=mahAkalpa-vAdinAm ||45||
.
tasmAt - ... than that =
svabhAva-kacana-mAtrAt - nature-projection-mode =
na_anyat_ Rte jagat – not other than the world +
zAstrANi_ anubhavo lokA - the Shâstras, experience, the Worlds.people =
A=mahAkalpa-vAdinAm – for theorists from now to Doomsday...
~vlm.45. Therefore the world is no other than a manifestation of the divine nature; and this is the verdict of the sástras, and the conviction of mankind from the very beginning of creation.
~sv.7.159.45 Hence, it is clear that this creation is nothing more than movement in the infinite consciousness and the consequent arising of the appearance latent in it.
x46
येषाम् प्रमाणम् न.उ सर्वम् प्रशस्तैः_तैः_अलम् सताम् ।
ज्ञप्ति-दृष्ट्या_अनया सर्वम् प्रमाणी.भवति क्षणात् ॥४६॥
yeSAm pramANam na.u sarvam prazastai:_tai:_alam satAm |
jJapti-dRSTyA_anayA sarvam pramANI.bhavati kSaNAt ||46||
.
yeSAm - ... of which ones - pramANam no - there is no proof at.all = sarvam - everything = prazastai:_ tai:_ - by them commended +
alam satAm - x +
jJapti-dRSTyA anayA - by a visionary view like this=
sarvam - everything =
pramANI.bhavati kSaNAt - becomes proven instantly.
~vlm.46. Things which admit of no sufficient proof for their material existence, are easily proved to exist, by their being considered under the light of the understanding.
~sv.7.159.46-47 The wise ones know that everything is immediately understood aright from the point of view of pure wisdom; there is no other way.
y47
न_अन्यया तनु तेन_एवम् एव सारम् विदुः_बुधाः ।
शुद्धा ज्ञप्तिः_ब्रह्म.सत्ता तु_अविद्या_अस्मि_इति चेतनात् ॥४७॥
na_anyayA tanu tena_evam eva sAram vidu:_budhA: |
zuddhA jJapti:_brahma.sattA tu_avidyA_asmi_iti cetanAt ||47||
.
* na_anyayA - not by another – tanu – the body = tena_evam - by That so =
eva sAram vidu:_ budhA: - only the Essence know the wise + zuddhA jJapti:_ - pure vision = brahma.sattA tu - a state of Immense.Being tho = avidyA_asmi_ - Ignorance am I" = iti cetanAt – so after such Affection ...
~vlm.47. Things of a subtile nature, which are imperceptible by the senses, are known in their essence by the understanding of the learned; hence the essence of Brahma is pure understanding, of which we are quite ignorant owing to our ignorance of the Intellect.
~sv.7.159.47 46-47 The wise ones know that everything is immediately understood aright from the point of view of pure wisdom; there is no other way.
* na_anyayA - not by another – tanu – the body = tena_evam - by That so = eva sAram vidu:_ budhA: - only the Essence know the wise + zuddhA jJapti:_ - pure vision = brahma.sattA tu - a state of Immense.Being tho = avidyA_asmi_ - Ignorance am I" = iti cetanAt – so after Affectivity ...
x
z48
स्फुरति_इयम् जगत्-रूपा वात-श्रीः स्पन्दनात् इव ।
न कःचन_इह म्रियते जायते न च कःचन ॥४८॥
sphurati_iyam jagat-rUpA vAta-zrI: spandanAt iva |
na ka:cana_iha mriyate jAyate na ca ka:cana ||48||
.
sphurati_iyam jagad-rUpA - ... flashes this world-form =
vAta-zrI: spandanAt_ iva – as the abundant air springs from vibrant motion +
na kaz.cana_iha mriyate - nothing ever here dies =
jAyate na ca kaz.cana – nor is born anything.
~vlm.48. The world is obvious to us from its figure, as the air is evident by its vibration; hence no body is born or dies herein, (save that it appears to or disappears from our sight).
~sv.7.159.48 This world-appearance is the result of the infinite consciousness entertaining the notion 'I am ignorant'. (Thus even ignorance arises only because of the infinite consciousness. )
49
मृतः_अहम् इदम् अस्ति_इति प्रतिभा_एव चित्.आत्मिका ।
mRta:_aham idam asti_iti pratibhA_eva cit.AtmikA |
मृतिः_अत्यन्त-नाशः_चेत् तत् सा निद्रा सुखा_उपमा ॥४९॥
mRti:_atyanta-nAza:_cet tat sA nidrA sukhA_upamA ||49||
.
"I am dead • This is"
such imagining is merely a bit of consciousness
+
if death is utter destruction it is the happiness of Sleep
.
~vlm.49. That I am living and the other is dead, are conceptions of our mind; hence death being but the total disappearance of the visible world from our view, it must be as pleasing to us as our sound sleep itself.
~sv.7.159.49 No one dies here nor is anyone born: these two notions arise in consciousness and it appears as though death and birth are real. If there is death as the final end in fact and in truth, then it is indeed a most welcome and happy event!
* mRta:_aham idam asti – "I am dead • This is" = iti pratibhA_eva cit.AtmikA – such imagining is merely a form of consciousness + mRti:_atyanta-nAza:_cet – if death is boundless destruction, - tat sA nidrA sukhA_upamA – that is like a sleep that is happy.
y50|o/
पुनर्.दृश्य.उपलम्भः_चेन्_ननु जीवितम् एव तत् ।
तस्मान्_न_इह_अस्ति मरणम् तन्_न_एव_इह_अस्ति जीवितम् ॥५०॥
punar.dRzya.upalambha:_cen_nanu jIvitam eva tat |
tasmAn_na_iha_asti maraNam tan_na_eva_iha_asti jIvitam ||50||
.
punar.dRzya-upalambha:_cet - x =
nanu jIvitam eva tat - then that very life +
tasmAn_na_iha_asti maraNam therefore there is no death here
tan_na_eva_iha_asti jIvitam - so that there is no life here.
~vlm.50. If it be the recognition of the visibles, which is called the life or revivification of man; then there are no such things in the world, as are commonly termed the life and death of beings.
~sv.7.159.50 Thus, there is no death, and by the same token there is no birth either.
But, if one who dies is capable of being seen again, then surely he was alive all the time.
x
z51
kasmin.cit.mAtra-kacane dvayam vA_api_ asti na_eva vA |
cetitam dvayam api_ asti na_asti dvayam acetitam ||51||
कस्मिन्.चित्.मात्र-कचने द्वयम् वा_अपि_ अस्ति न_एव वा ।
चेतितम् द्वयम् अपि_ अस्ति न_अस्ति द्वयम् अचेतितम् ॥५१॥
kasmin.cit.mAtra-kacane dvayam vA_api_ asti na_eva vA |
cetitam dvayam api_ asti na_asti dvayam acetitam ||51||
.
kasmin cin.mAtra-kacane – somewhere when Concious.mode-shining =
dvayam vA_api_ asti na_eva vA - is there duality or else not? +
cetitam dvayam api_ asti - since duality is affected
na_asti dvayam acetitam - there is no unaffected duality.
~vlm.51. At a time, the intellect appears a duality, and at other an unity both are nothing but intellect.
~sv.7.159.51 The two events appear to be real because of the movement in consciousness; they are otherwise unreal.
x52
चेतितम् च_एकम् एव_अस्ति स्वस्ति~अनन्तम् अतः चितः ।
चिन्.मात्र-व्यतिरेकेण किम् नाम वद जीवनम् ॥५२॥
cetitam ca_ekam eva_asti svasti~anantam ata: cita: |
cin.mAtra-vyatirekeNa kim nAma vada jIvanam ||52||
.
cetitam ca_ekam eva_asti
svasty-anantam ata:_cita: - x +
cin.mAtra-vyatirekeNa without Affective Consciousness
kim nAma vada jIvanam - what sort of life is there, tell me.
~vlm.52. It is the Intellection of the Divine Intellect, that infuses its intelligence into all minds; hence what is life without the intellect and the faculty of intellection.
~sv.7.159.52 If they are thought of as real, they are real; if they are known to be unreal, they are unreal. This means thought alone is real. Tell me if there is any life at all devoid of consciousness.
y53|o/
अ-दुःखम् अ-क्षयत्वात् तत् अतः दुःखम् क्व कस्यचित् ।
वाच्यम् स-वाचकम् सर्वम् यत्र चित्.व्योम-मात्रकम् ॥५३॥
a-du:kham a-kSayatvAt tat ata: du:kham kva kasyacit |
vAcyam sa-vAcakam sarvam yatra cit.vyoma-mAtrakam ||53||
.
a.du:kham sorrowless
a.kSayatvAt
tad
atas du:kham kva kasya.cit - then where is sorrow for anyone?
vAcyam sa-vAcakam sarvam
yatra cid.vyoma-mAtrakam - x.
~vlm.53. The intellect being free from pain, there is no cause of complaint in any intellectual being; since the word world and all that it means to express, are but manifestations of vacuous intellect.
~sv.7.159.53 In that pure consciousness there is no sorrow or death: then, who experiences sorrow and who dies?
x
54
तत् अन्यत् तत् अन्यत् च के ते तत्र_एकता-द्विते ।
tat anyat tat anyat ca ke te tatra_ekatA-dvite |
आवर्त.आदि यथा तोये शरीर.आदि तथा परे ॥५४॥
Avarta.Adi yathA toye zarIra.Adi tathA pare ||54||
.
that's an Other & that's Another
:
what are they
there in Unity-Duality
?
like whirls in water all the embodied are thus
Beyond
.
~vlm.54. It is wrong to say, that the intellect is one thing and the body another; since the unity is the soul of all and pervades all multiformity; and as the waves and whirlpools are seen in the waters, so are all these bodies are known to abide in the Supreme being.
*sv.7.159.54 What a whirlpool is to water, the body is to the supreme truth.
* tat_ anyat tat_ anyac_ca - that's an other & that's another = ke te tatra_ekatAdvite – what are they there in Unity-Duality? + Avarta.Adi yathA toye - like whirls in water = zarIra.Adi tathA pare – all the embodied are thus Beyond
x55
तत् सत्तासंनिवेश.आत्म कारणानि_अन्य.ख.आत्म च ।
चित् भान-मात्रम् अव्यग्रम् खम् एव_अप्रतिघम् जगत् ॥५५॥
tat sattAsaMniveza.Atma kAraNAni_anya.kha.Atma ca |
cit bhAna-mAtram avyagram kham eva_apratigham jagat ||55||
.
tat sattAsaMniveza.Atma - x =
kAraNAni_ anya.kha=Atma ca - x +
cid.bhAna-mAtram avyagram
kham eva_a-pratigham jagat - x.
~vlm.55. The universal pervation of divide essence, as that of the subtile air, is the cause of causes and the sole cause of all; hence the world is a subtile substance also, being but a reflexion of the Divine Intellect.
~sv.7.159.55 The appearance is pervaded by the reality, and the appearance is but an appearance, without a substantiality of its own. There is no division, distinction or contradiction between the two.
y56
आश्चर्यम् सुघनम् व्यग्रम् द्रव्यम् स-प्रतिघम् स्थितम् ।
तथा_एते भूति.भूः_ न_अस्ति वर्तमान.अनुभूति-भूः ॥५६॥
Azcaryam sughanam vyagram dravyam sa-pratigham sthitam |
tathA_ete bhUti.bhU:_ na_asti vartamAna.anubhUti-bhU: ||56||
.
Azcaryam sughanam vyagram
dravyam sa-pratigham sthitam - x +
tathA_ite bhUtibhU:_ na_asti
vartamAna.anubhUti-bhU: - x.
~vlm.56. It is wonderful, how this subtile world appears as a solid body to us; it is only our conception of it as such that makes it appear so unto us; but conception is no substance at all, therefore the world has no substantiality in it.
~sv.7.159.56 Yet, the infinite consciousness appears to be this creation full of contradictions — this indeed is a great wonder.
x
z57
तत्र भ्रान्त्या पिशाचः_अयम् भाति ख.आत्मा_इति बुध्यताम् ।
यथा_एतत् खम् तथा_एतत् खम् एतत् खम् इति खम् स्थितम् ॥५७॥
tatra bhrAntyA pizAca:_ayam bhAti kha.AtmA_iti budhyatAm |
yathA_etat kham tathA_etat kham etat kham iti kham sthitam ||57||
.
there thru delusion this pishAca.Cannibal
bhAti seems to be
kha.AtmA_iti budhyatAm - it should be realized as a personal space +
yathA_etat kham tathA_etat kham
etat kham iti_kham sthitam - x.
~vlm.57. It is the demon of error that reigns over us in its aerial form, deludes us to take the shadowy world for the substance; while in fact this creation of error is as null and void, as the vacuous creation of the intellect, (i. e. The sensible world is as void and null as the ideal one).
~sv.7.159.57 Realise that this world-appearance with all its contradictions is nothing more than appearance which is non-existent.
x58
तथा_इतः भूरितः भूतमितः_अन्यत् इति खम् परम् ।
या_एव चित्.भा जगत् सा_एव न_एकता_अत्र न च द्विता ॥५८॥
tathA_ita: bhUrita: bhUtamita:_anyat iti kham param |
yA_eva cit.bhA jagat sA_eva na_ekatA_atra na ca dvitA ||58||
.
tathA_ita:_bhU:_ita:_bhUtam - x =
ita:_anyat_iti kham param - x +
yA_eva cid.bhA jagat sA_eva - x =
na_ekatA_atra na ca dvitA - x.
~vlm.58. Hence this nether world below and the etherial worlds above, are as void as the hypophysical world of the Divine Intellect; and all these beings but reflexions of the Divine mind, are exhibited in various ways.
~sv.7.159.58 That infinite and indivisible consciousness alone exists as one thing here and as another thing there; therefore, there is neither diversity nor even unity.
#mita – measured +
y59|o/
न च प्रतिघता काःचित् न च_अप्रतिघ.रूपता ।
सर्वम् अप्रतिघम् दृश्यम् यथा भूत.अर्थ-दर्शिनः ॥५९॥
na ca pratighatA kA:cit na ca_apratigha.rUpatA |
sarvam apratigham dRzyam yathA bhUta.artha-darzina: ||59||
.
na ca pratighatA kAzcit
na ca_a-pratigha.rUpatA - x +
sarvam a-pratigham dRzyam
yathA bhUta.artha-darzina: - x.
~sv.7.159.59 There is no contradiction nor is there a non-contradiction.
~vlm.59. The Intellect being a subtile entity, there is nothing as a solid substance any where; the phenomenals are all unsubstantial rarities, though they appear to us solidified realities.
x
z60
तज्ज्ञता-अ.तज्ज्ञते च_इह न सती न_अपि_असत्-स्थिती ।
सत्ये सत्-असती च_एकम् काष्ठ-मौनम् अतः_अखिलम् ॥६०॥
tajjJatA-a.tajjJate ca_iha na satI na_api_asat-sthitI |
satye sat-asatI ca_ekam kASTha-maunam ata:_akhilam ||60||
.
tat.jJatA=a.tat.jJate ca - x =
iha - x =
na satI na api_a.sat-sthitI - x +
satye sad-asatI ca ekam - x =
kASTha-maunam ata:_ akhilam - x.
~vlm.60. The knowledge of the true verity and that of the unreality, are. so blended together; that we must remain in mute silence like a block of wood or stone, to pronounce anything in the affirmative or negative about either.
~sv.7.159.60 They who know the truth realise that it is neither real nor unreal: hence, they realise the truth as utter silence.
x61
यत् दृश्यम् ब्रह्मता_अनन्तम् तदेव परमम् पदम् ।
इदम् सर्वम् परम् ब्रह्म.मात्रम् इति_एव संस्थितम् ॥६१॥
एवम् नाम_एष चित्_धातुः कचति_एवम् यदात्मनि ।
यस्य_इदम् कचनम् व्योम्नः रूपम् अ-प्रतिघम् जगत् ॥६२॥
yat dRzyam brahmatA_anantam tadeva paramam padam |
idam sarvam param brahma.mAtram iti_eva saMsthitam ||61||
.
yat_ dRzyam - what is a percept is =
brahmatA_anantam - the boundless state of Immensity =
tadeva paramam padam - that very Absolute state +
idam sarvam - this all =
param brahma.mAtram - x =
iti_ eva saMsthitam - x.
~vlm.61. The visible whole is the infinite Brahma, and this universe displays the majesty of the great god; and all these bodies are the various forms, exhibiting the infinite attributes of the deity.
~sv.7.159.61 What is seen here as the objective universe is in truth the supreme Brahman.
y62
evam nAma_eSa cit_dhAtu: kacati_evam yadAtmani |
yasya_idam kacanam vyomna: rUpam a-pratigham jagat ||62||
evam nAma_eSa cit_dhAtu: kacati_evam yadAtmani |
yasya_idam kacanam vyomna: rUpam a-pratigham jagat ||62||
.
evam nAma_eSa cid.dhAtu:
kacati_ evam yadAtmani - x +
yasya_idam kacanam vyomna:
rUpam a-pratigham jagat - x.
~vlm.62. In this manner, is the substance of the Divine Intellect displayed in itself; and it is the vacuous spirit of god, that manifests this unsubstantantial world in its own vacuity.
~sv.7.159.62 That Brahman alone entertains various notions which are manifest here as these diverse objects; but in that which entertains these notions there is no division and therefore such division is not real.
x
z63
सर्ग.आद्या मृत-जीवनम् सर्वत्र_एव_अङ्गुले_अङ्गुले ।
असंख्याः सन्ति_असंख्यानाम् अदृश्य.अप्रतिघा* मिथः ॥६३॥
sarga.AdyA mRta-jIvanam sarvatra_eva_aGgule_aGgule |
asaMkhyA: santi_asaMkhyAnAm adRzya.apratighA* mitha: ||63||
.
sargAdyA: mRta-jIvanam
sarvatraiva aGgule_aGgule - x +
asaMkhyA: santi_ asaMkhyAnAm
adRzya.apratighA mitha: - x.
~vlm.63. The number of living beings, since the beginning of creation, is unlimited in every place; and of these there are many, that exist either in their corporeal or incorporeal forms.
~sv.7.159.63 Every inch of space is filled with the creations of 'dead' jîvas. Such worlds are countless. They are unseen. They exist all together, without any contradiction or conflict among them.
x64|o/
अन्योन्यम् सिद्ध-लोकाः_ते स्वम् यत्र प्राप्य संगताः ।
परस्परम् न पश्यन्ति मिथः प्रोता* अपि स्थिताः ॥६४॥
anyonyam siddha-lokA:_te svam yatra prApya saMgatA: |
parasparam na pazyanti mitha: protA* api sthitA: ||64||
.
anyonyam - x =
siddha-lokA:_ te - x =
svam yatra prApya saMgatA: - x +
parasparam na pazyanti they do not see each.other
mitha: protA: api sthitA: - tho they're like beads on the same string.
~vlm.64. There are other siddha and spiritual beings, abiding with their subtile natures and tenuous forms in the supreme Being; they live in groups in all elements, but never come to see one another of their own kind.
~sv.7.159.64 They do not see one another.
y65
भवति_आकाश* एव_एषा दृश्य-श्रीः_गगन.आत्मिका ।
अन्-अन्य-दृष्टा चित्.रूपा स्वप्नवत् स्व.आत्म-द्रष्टृका ॥६५॥
bhavati_AkAza* eva_eSA dRzya-zrI:_gagana.AtmikA |
an-anya-dRSTA cit.rUpA svapnavat sva.Atma-draSTRkA ||65||
.
bhavati AkAze eva - thus there becomes in Space
eSA dRzya-zrI: this vast Percept
gagana.AtmikA with the nature of the sky
an.anya-dRSTA -
cid.rUpA Conscious form
svapnavat sva.Atma-draSTRkA - like your own image in a dream.
~vlm.65. The exuberance of the visible world, being purely of aerial and vacuous form; they are never seen in there true and intellectual light, except when they appear to us in their aerial shapes in our dreams.
~sv.7.159.65 All these objects of perception are but pure space.
*var.typo. VLM. draSTTavakA and KG. draSTTakA.
x
z66
एषा हि सम्.परिज्ञाता तिष्ठन्ति_ अपि यथास्थितम् ।
भामात्र-रूप-निर्वाणा निशान्ता_अ.प्रतिभा.आकृतिः ॥६६॥
eSA hi sam.parijJAtA tiSThanti_ api yathAsthitam |
bhAmAtra-rUpa-nirvANA nizAntA_a.pratibhA.AkRti: ||66||
.
for this is well understood/recollected
tiSThanti_ api tho they remain yathAsthitam situate so
bhAmAtra-rUpa-nirvANA
as an apparent nirvANic form
nizAntA_a.pratibhA.AkRti: - x.
~vlm.66. The world being well known, remains as it does in our inward conception of it, in the form of a hazy mist appearing to our sight at the end of night, (i. e. dark and obscure).
~sv.7.159.66 Consciousness alone is the perceiver or observer of all and consciousness perceives these objects in space as one sees an object in dream. Though this consciousness may be fully awake and enlightened, its object continues to appear to be, even as darkness continues till dawn.
x67
शान्त-अशेष.विशेष-आट्म यथास्थितम् अवस्थितम् ।
सत्-असत्_वा जगत्.जालम् परि.ज्ञानेन शाम्यति ॥६७॥
zAnta-azeSa.vizeSa-ATma yathAsthitam avasthitam |
sat-asat_vA jagat.jAlam pari.jJAnena zAmyati ||67||
.
zAnta.a.zeSa-vi.zeSa.ATma
yathAsthitam avasthitam - x +
sad-a.sat_ vA
jagaj.jAlam a net of worlds
parijJAnena zAmyati - thru understanding there is peace.
~vlm.67. It is a dark and indistinct maze, with nothing distinguishable in it when seen from a distance; it becomes clearer at a nearer view, and by keeping yourself afar you lose sight of it altogether.
~sv.7.159.67 But whether the world-appearance is real or unreal, when the truth is realised there is great peace.
y68
यथा_अब्धि-जल.बिन्दूनाम् क्षण-विश्लेष-संगमम् ।
चित्.अणूनाम् तथा ब्रह्म वारिधौ स्फुरताम् मिथः ॥६८॥
yathA_abdhi-jala.bindUnAm kSaNa-vizleSa-saMgamam |
cit.aNUnAm tathA brahma vAridhau sphuratAm mitha: ||68||
.
as of drops of sea.water
kSaNa-vizleSa-saMgamam
cid.aNUnAm tathA
thus of Conscious aNu.Atoms
brahma vAridhau
in the brahmic ocean
sphuratAm mitha: - x.
~vlm.68. As the praticles of water fly off, and fall again into the sea; so do the atoms of intellect in all living beings, continually rise and subside, in the vast ocean of the Divine Mind. (So doth every thing proceed from and recede into the Divine spirit).
~sv.7.159.68 Even as ripples and spray arise on the surface of the ocean, seem to exist for a moment and then get merged in the ocean the next minute,
श्लिष् #zliS -> #vizliS -> #vizleSa: विश्लेषः - Disunion, disjunction. • Especially separation of lovers, or of husband and wife. • Separation (in general) • kSaNa-vizleSa-saMgamam, y7159.058 evaporation (of water)
x
z69
स्वप्नवत् भाति सर्ग-श्रीः सर्ग.आदौ चित्.नभःमयी ।
अतः सर्वम् इदम् ब्रह्म शान्तम् इति_ उपपद्यते ॥६९॥
svapnavat bhAti sarga-zrI: sarga.Adau cit.nabha:mayI |
ata: sarvam idam brahma zAntam iti_ upapadyate ||69||
.
svapnavad bhAti sarga-zrI: -
like a dream appears the abundant Creation
sarga.Adau in the ocean of Creation
cin.nabho-mayI – made of the Conscious spacious sky
ata: sarvam idam hence all this
brahma zAntam iti_ upapadyate – x.
~vlm.69. This grandeur of creation is as the crowding throng of our dreams, which ere before lay slumbering; in the hollow space of the Divine Mind, therefore know these effusions of the divine Intellect, and as calm and quiet as the unruffled spirit of god. (that ever reposes in its calm felicity).
~sv.7.159.69 69-70 this world appears in Brahman and ceases to be the next moment, for Brahman alone is real.
z70|
दृष्टानि_अनन्त-विभवानि मया जगन्ति
भुक्तानि कार्य-परिणम* विजृम्भितानि ।
भ्रान्ता* दिशः दिश* बहूनि युगानि यावत्
ज्ञानादृते क्षयम् उपैति न दृश्य-दोषः ॥७०॥
dRSTAni_ananta-vibhavAni mayA jaganti
bhuktAni kArya-pariNama* vijRmbhitAni |
bhrAntA* diza: diza* bahUni yugAni yAvat
jJAnAdRte kSayam upaiti na dRzya-doSa: ||70||
.
dRSTAni_ - sights - ananta-vibhavAni – an endless wealth -
mayA - by.me = jaganti.worlds =
bhuktAni - enjoyed =
kArya-pariName x
vijRmbhitAni - x +
bhrAntA dizo diza bahUni yugAni
yAvat
jJAna-AdRte – Wisdom-zealous / jJAnAt_Rte – without/except.for Wisdom
kSayam upaiti na dRzya-doSa: - x.
~vlm.70. I have seen the infinite glories of creation, and have felt the various results of my deeds to no end; I have wandered in all quarters of the globe for ages; but I found no rest from the toils and troubles of the delusive world, except in the knowledge of my vanities of the world.
~sv.7.159.70 69-70 this world appears in Brahman and ceases to be the next moment, for Brahman alone is real.
oॐm
DAILY READINGS fr 5 October, 2018
fm6063 2.oc04-05 Dream of 100 rudras .z75
fm7160 3.oc05..06 Heavens and Hells .z56
fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
Group Page
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Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.१५९
अग्निः उवाच ।
विपश्चित् श्रेष्ट भो साधो त्वम् गच्छ_अभिमताम् दिशम् ।
स्थिरम् भू.मण्डलम् भूयम् प्रकृत-व्यवहारवत् ॥७।१५९।०१॥
यज्ञम् यष्टुम् प्रज.ओघस्य शक्रः शततमम् दिवि ।
तत्र_आहूतः_अस्मि मन्त्रेण गच्छामि गति.कोविद ॥२॥
भास* उवाच ।
इति_उक्त्वा भगवान् अग्निः_तत्र_एव_अन्तर् अधीयत ।
गगने निर्मले याति अनलः_वैद्युतः_यथा ॥३॥
तथा_अहम् अपि चित्तेन प्राक्तनान् च स्वयम् वहन् ।
पुनः स्व.कर्म निर्णेतुम् भ्रमन् व्योमनि संस्थितः ॥४॥
भूयः_अपि दृष्टवान् अस्मि जगन्ति_अ-गणितानि खे ।
नाना.आचार-विचाराणि नाना.संस्थानवन्ति च ॥५॥
क्वचित् छन्नमय.अङ्गानि एकी.भूतानि भूपते ।
भान्ति चेतन्ति चोपन्ति हृदयानि हरन्ति च ॥६॥
क्वचित् मृत्.मय-देहानि सर्व.भूतानि राघव ।
भान्ति चेतन्ति चोपन्ति पर्वत-प्रतिमानि च ॥७॥
क्वचित् दारु.मय.अङ्गानि भान्ति भूतानि कुत्रचित् ।
क्वचित् पाषाण-देहानि सन्ति भूतानि भूरिशः ॥८॥
क्वचित् आजीवम् एकत्र स्थितानि_उपल-देहवत् ।
वाक्.मात्र-व्यवहराणि भूतानि_आलोकितानि खे ॥९॥
इति_अहम् सु.चिरम् कालम् पश्यन् नश्यन् मनस्तया ।
अविद्या.अन्तम् अपश्यन्_च तत्र_उद्विग्नः_अभवम् दृशाम् ॥१०॥
तपः कर्तुम् समुद्युक्तः कस्मिन्.चित् मोक्ष.सिद्धये ।
प्राह_इन्द्रः_मम च_एव_इदम् मृग-योनि_अन्तरम् हि खे ॥११॥
प्रवृत्तः स्वर्ग-संमोहे पूर्व.अभ्यास-वशी.कृतः ।
मन्दार-कानने तत्र भ्रमतः वै मम_अम्बरे ॥१२॥
तेन_इति_उक्ते मया प्रोक्तम् देव खिन्नः_अस्मि संसृतेः ।
मुच्य_इयम् शीघ्रम् इति_उक्तम् श्रुत्वा_उवाच ततः मम ॥१३॥
विशुद्ध.आत्मा तु_ अ-रूपः_अहम् इति च_एव हुत.आशनम् ।
वरम् गृहाणा* इति_उक्ते स* ततः_अन्यम् याचितः मया ॥१४॥
तव_इयम् मृग-योनि~अन्तः_चिरम् संसरते चितिः ।
अवश्यम् भवितव्यः_अर्थ* इति दृष्टः मया तव ॥१५॥
मृगः भूत्वा महा.पुण्याम् ताम् सभाम् सम्.अवाप्तवान् ।
यस्याम् तत् अहतम् ज्ञानम् मत्.उक्तम् बोधम् एष्यति ॥१६॥
तत् एवम् तत्र हरिणे भव.आर्तः त्वम् भव_अवनौ ।
आत्म.उदन्ताम् इदम् वन्ध्यम् सकलम् संस्मरिष्यसि ॥१७॥
स्वप्न-भ्रमम् इव_अशेष-संकल्प-रचित.उपमम् ।
परलोक.अनुभूत.अर्थ-कथा.आयात.अर्थ-संनिभम् ॥१८॥
यदा तु मृगता_उन्मुक्तः पुरुषः_त्वम् भविष्यसि ।
ज्ञान.अग्नि-दग्ध-देह.अन्ते तदा हृत्.स्थम् स्फुरिष्यति ॥१९॥
तेन ताम् त्वम् अविद्या.आख्यम् भ्रान्तम् त्यक्त्वा चिरम् स्थिताम् ।
भविष्यसि वि.निर्वाणः गत-स्पन्द* इव_अनिलः ॥२०॥
इति_उक्ते तेन देवेन तदा_एव प्रतिभा_उदभूत् ।
मम_अयम् हरिणः_अस्मि_इति वने_अस्मिन्_इति निश्चिता ॥२१॥
ततः प्रभृति सम्पन्नः तत्र_एव_अन्तर-कोणके ।
हरिणः_अहम् गिरिवरे तृण-दूर्व~अङ्कुर~आशनः ॥२२॥
ततः सीमान्त-सामन्तम् आगतम् मृगया_अर्थिनम् ।
दृष्ट्वा_अहम् एकदा भीतः पलायन् अपरः_अभवम् ॥२३॥
ततः_ तेन समाग्रम्य गृहम् नीत्वा दिन.त्रयम् ।
संस्थाप्य भीतः लीला.अर्थम् इह_आनीतः, रघूद्वह ॥२४॥
एष* ते कथितः सर्वम् आत्म.उदन्तः मया_अनघ ।
संसार.माया.प्रतिमः नाना.आश्चर्य-रस.अन्वितः ॥२५॥
अविद्या_एवम् अनन्ता_इयम् शाखा-प्रसर-शालिनी ।
आत्म-ज्ञानात् ऋते न_एव केनचित्_नाम शाम्यति ॥२६॥
यदा विपश्चित्_इति_उक्त्वा तत्र तूष्णीम् स्थितः क्षणात् ।
सम्.अवोचत् तदा रामः तम् अ.निन्द्य-मतिः तु_इदम् ॥२७॥
एवम् पश्यति_अ-संकल्पः यः अन्य-संकल्प* आत्मनि ।
मृगः चेत् दृश्यताम् यातः कथम् सर्गे वद, प्रभो ॥२८॥
महा.शवम् यत् पतितम् यस्मिन् जगति भूतले ।
ताम् भुवम् पूर्वम् इन्द्रेण यज्ञ-गर्वेण गच्छता ॥२९॥
पादेन_अभिहतः व्योम्नि दुर्वासा* ध्यान-संस्थितः ।
गतासुः इति_अ-विज्ञानात् तेन_असौ कुपितः_अशयत् ॥३०॥
शक्र, शक्र.अवनि-तलम् ब्रह्माण्ड-प्रतिमम् शवम् ।
अ-चिरेण महाघोरम् तव चूर्णी.करिष्यति ॥३१॥
माम् इमम् शव-बुद्ध्या त्वम् यत्_अतिक्रान्तवान्_अतः ।
शापेन ममताम् पृथ्वीम् शीघ्रम् आसादयिष्यसि ॥३२॥
मृग.अर्थम् तेन मुनिना तथा देव_इति सत्_यथा ।
तत्तया कथया_आयातम् सदा_एव विषयम् दृशाम् ॥३३॥
वस्तु.तः_तु न च_एकम् सत्_न द्वितीयम् न च_अपि_असत् ।
सा तथा प्रतिभा_उदेति किम् सत् किम् अथवा_अपि_असत् ॥३४॥
अन्यत्_च राघव_इमाम् ताम् युक्तिम् स्वम् अपराम् शृणु ।
एतस्मिन् नया_अ-संदर्भे सु.स्फुट-प्रतिपत्तये ॥३५॥
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्व.तः च यत् ।
ब्रह्म तस्मिन् माहाभाग किम् न सम्भवति_इह हि ॥३६॥
संकल्प-जातम् न_अन्योन्यम् मिलति_इति_उपपद्यते ।
संकल्प-जातम् अन्योन्यम् मिलति_इति_उपपद्यते ॥३७॥
संकल्प-जातम् अन्योन्यम् मिलति_इति_ अवगम्यते ।
सर्व.आत्मनि हि यत्र_एव_छाया तत्र_एव च_आतपः ॥३८॥
न सम्भवति चेत् तत् तत् कथम् सर्व.आत्मतामियात् ।
कस्मात् संकल्प-नगरम् न मिथः श्लिष्यति_इति सत् ॥३९॥
मिथः च श्लिष्यति_इति_एवम् अपि सत्-सर्व-रूपिणी ।
न तत् अस्ति न यत् सत्यम् न तत् अस्ति न यत् मृषा ॥४०॥
सर्वत्र सर्वया सर्वम् सर्वदा सर्व-रूपिणि ।
अहो न विषमा भाया मनो-मोह-विधायिनी ॥४१॥
विधयः प्रतिषेधाः_च यत्_ एकत्र स्थितिम् गताः ।
ईदृशी ब्रह्म-सत्ता-ईशा यदेव_आत्मानम् आत्मना ॥४२॥
तया_अन्.आदिः स.आदिः च_इति_अविद्या_इति_अनुभूयते ।
न ज्ञप्ति.मात्र-कचनम् यदि स्यात् भुवन.त्रयम् ॥४३॥
तत् माहाकल्प-नष्टानाम् सृष्टिः स्यात् कथम् अञ्जसा ।
कथम् अग्नेः कथम् वायोः सत्ता भूमेः कथम् भवेत् ॥४४॥
तस्मात् स्वभाव-कचन-मात्रात् न_अन्यत् ऋते जगत् ।
शास्त्राणि_अनुभवः लोका* आ=महाकल्प-वादिनाम् ॥४५॥
येषाम् प्रमाणम् न.उ सर्वम् प्रशस्तैः_तैः_अलम् सताम् ।
ज्ञप्ति-दृष्ट्या_अनया सर्वम् प्रमाणी.भवति क्षणात् ॥४६॥
न_अन्यया तनु तेन_एवम् एव सारम् विदुः_बुधाः ।
शुद्धा ज्ञप्तिः_ब्रह्म.सत्ता तु_अविद्या_अस्मि_इति चेतनात् ॥४७॥
स्फुरति_इयम् जगत्-रूपा वात-श्रीः स्पन्दनात् इव ।
न कःचन_इह म्रियते जायते न च कःचन ॥४८॥
मृतः_अहम् इदम् अस्ति_इति प्रतिभा_एव चित्.आत्मिका ।
मृतिः_अत्यन्त-नाशः_चेत् तत् सा निद्रा सुखा_उपमा ॥४९॥
पुनर्.दृश्य.उपलम्भः_चेन्_ननु जीवितम् एव तत् ।
तस्मान्_न_इह_अस्ति मरणम् तन्_न_एव_इह_अस्ति जीवितम् ॥५०॥
कस्मिन्.चित्.मात्र-कचने द्वयम् वा_अपि_ अस्ति न_एव वा ।
चेतितम् द्वयम् अपि_ अस्ति न_अस्ति द्वयम् अचेतितम् ॥५१॥
चेतितम् च_एकम् एव_अस्ति स्वस्ति~अनन्तम् अतः चितः ।
चिन्.मात्र-व्यतिरेकेण किम् नाम वद जीवनम् ॥५२॥
अ-दुःखम् अ-क्षयत्वात् तत् अतः दुःखम् क्व कस्यचित् ।
वाच्यम् स-वाचकम् सर्वम् यत्र चित्.व्योम-मात्रकम् ॥५३॥
तत् अन्यत् तत् अन्यत् च के ते तत्र_एकता-द्विते ।
आवर्त.आदि यथा तोये शरीर.आदि तथा परे ॥५४॥
तत् सत्तासंनिवेश.आत्म कारणानि_अन्य.ख.आत्म च ।
चित् भान-मात्रम् अव्यग्रम् खम् एव_अप्रतिघम् जगत् ॥५५॥
आश्चर्यम् सुघनम् व्यग्रम् द्रव्यम् स-प्रतिघम् स्थितम् ।
तथा_एते भूति.भूः_ न_अस्ति वर्तमान.अनुभूति-भूः ॥५६॥
तत्र भ्रान्त्या पिशाचः_अयम् भाति ख.आत्मा_इति बुध्यताम् ।
यथा_एतत् खम् तथा_एतत् खम् एतत् खम् इति खम् स्थितम् ॥५७॥
तथा_इतः भूरितः भूतमितः_अन्यत् इति खम् परम् ।
या_एव चित्.भा जगत् सा_एव न_एकता_अत्र न च द्विता ॥५८॥
न च प्रतिघता काःचित् न च_अप्रतिघ.रूपता ।
सर्वम् अप्रतिघम् दृश्यम् यथा भूत.अर्थ-दर्शिनः ॥५९॥
तज्ज्ञता-अ.तज्ज्ञते च_इह न सती न_अपि_असत्-स्थिती ।
सत्ये सत्-असती च_एकम् काष्ठ-मौनम् अतः_अखिलम् ॥६०॥
यत् दृश्यम् ब्रह्मता_अनन्तम् तदेव परमम् पदम् ।
इदम् सर्वम् परम् ब्रह्म.मात्रम् इति_एव संस्थितम् ॥६१॥
एवम् नाम_एष चित्_धातुः कचति_एवम् यदात्मनि ।
यस्य_इदम् कचनम् व्योम्नः रूपम् अ-प्रतिघम् जगत् ॥६२॥
सर्ग.आद्या मृत-जीवनम् सर्वत्र_एव_अङ्गुले_अङ्गुले ।
असंख्याः सन्ति_असंख्यानाम् अदृश्य.अप्रतिघा* मिथः ॥६३॥
अन्योन्यम् सिद्ध-लोकाः_ते स्वम् यत्र प्राप्य संगताः ।
परस्परम् न पश्यन्ति मिथः प्रोता* अपि स्थिताः ॥६४॥
भवति_आकाश* एव_एषा दृश्य-श्रीः_गगन.आत्मिका ।
अन्-अन्य-दृष्टा चित्.रूपा स्वप्नवत् स्व.आत्म-द्रष्टृका ॥६५॥
एषा हि सम्.परिज्ञाता तिष्ठन्ति_ अपि यथास्थितम् ।
भामात्र-रूप-निर्वाणा निशान्ता_अ.प्रतिभा.आकृतिः ॥६६॥
शान्त-अशेष.विशेष-आट्म यथास्थितम् अवस्थितम् ।
सत्-असत्_वा जगत्.जालम् परि.ज्ञानेन शाम्यति ॥६७॥
यथा_अब्धि-जल.बिन्दूनाम् क्षण-विश्लेष-संगमम् ।
चित्.अणूनाम् तथा ब्रह्म वारिधौ स्फुरताम् मिथः ॥६८॥
स्वप्नवत् भाति सर्ग-श्रीः सर्ग.आदौ चित्.नभःमयी ।
अतः सर्वम् इदम् ब्रह्म शान्तम् इति_ उपपद्यते ॥६९॥
दृष्टानि_अनन्त-विभवानि मया जगन्ति
भुक्तानि कार्य-परिणम* विजृम्भितानि ।
भ्रान्ता* दिशः दिश* बहूनि युगानि यावत्
ज्ञानादृते क्षयम् उपैति न दृश्य-दोषः ॥७०॥
॥
७१६०
fm7160 3.oc05..06 Heavens and Hells .z56
+++
FM.Canto 7.159
The God of Fire Agni declared—
7.159.1
Scholar Vipashchit, you're the best, a good guy, a Sâdhu
:
you
should go
the way you choose, steadfast, an Earth.domain-being
involved in worldly affairs
.
2
I
have been called—by mantra, Wayfarer—to offer a Sacrifice
"The Hundredmost"
for the Mighty.Indra, Lord of the People
.
so I go
.
and Bhâsa.the Bright continued the tale—
3
this being said
the Lord of Fire then
disappeared
like a lightning flash in the clear sky
.
04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20
21
when the God was done speaking
just then
there flashed upon my thought
convictedly
"This yellow stag I am in this very forest!"
22 23 24 25
26
there is no end to Ignorance
its branches branch abundantly
:
except.for Self.Wisdom there is not anything U would call
Quieting
.
27 28 29 30
31
Vast.Indra, the vast surface of this Earth will not take long to grind to dust
with mighty.fearsomeness
by a corpse U can compare with
the Cosmic Egg
!
~32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48
49
"I am dead • This is"
such imagining is merely a bit of consciousness
+
if death is utter destruction it is the happiness of Sleep
.
50 51 52 53
54
that's an Other & that's Another
:
what are they
there in Unity-Duality
?
like whirls in water all the embodied are thus
Beyond
.
55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70
||
7159
fm7159
+++
.z70
34|35|36|23|37|44|38|39|40|41|42|60|56|43|44|06|46|27|55|*47|63|48|50|65|34|12|*51|52|30|53|23|55|56|57|58|60|61|62|45|67|06|64|05|*66|67|68|12|69|70|01|44|10|19|27|04|59|22|05|07|18|44|08|09|10|11|27|12|13|14|15|46|16|17|18|19|20|55|12|59|22|36|63|60|23|11|24|46|45|25||28|29|30|32|41|46|33|34|35|36|37|45|46|12|38|39|48|41|63|51|42|61|42|43|61|44|45|47|48|34|50|51|60|52|53|59|44|20|55|56|57|40|66|58|59|06|60|61|62|64|66|67|68|69|70|01|27|27|15|30|04|43|05|40|07|08|09|36|10|29|*12|13|14|29|24|15|28|*16|17|18|43|20|19|55|22|23|56|24|25|27|28|11|29|63|30|32|33|
Jiva Das
https://www.dropbox.com/s/oyzzttty751c7xb/fm7159%203.oc02..04%20Affective%20Realities%20.z70.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
<https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0>
*o*ॐ*m*
FM.7.159
*AFFECTIVE REALITIES*
jd:
*a Reality may be Affective o**&r Effective *
*a bhAvanA and/or a karma *
*moved by music o**&r making it*
*: *
*about such things *
*AGNI, **the God of Fire* *continued to speak–*
*THE FIRE said—*
विपश्चिच्छ्रेष्ट भो साधो त्वम् गच्छ अभिमताम् दिशम् ।
vipazcit*zreSTa bho sAdho tvam gaccha abhimatAm dizam |
स्थिरम् भू.मण्डलम् भूयम् प्रकृत.व्यवहारवत् ॥७।१५९।०१॥
sthiram bhU.maNDalam bhUyam prakRta.vyavahAravat ||7|159|01||
.
vipazcit*zreSTa bho sAdho tvam gaccha abhimata.*wished.for*.Am diz.
*direction*.am sthira.*solid/firm*.m bhU.*Earth/*<*to.become*.maNDala
*.sphere/territory/domain*.m bhUyam
prAkRta.*natural/normal/common*.vyavahAra.*conduct/custom/business*.vat
*.like/-ful*
.
*Scholar Vipashchit, you're the best, a good guy, a Saadhu*
*:*
*you should go*
*the way you choose, steadfast, an Earthling involved in worldly affairs*
*. *
*vlm.p.1. The god of fire added:—Go now O wise vipashchitt, to your wished
proper behavior everywhere on earth.
मन् #man .> #abhiman .> #*abhimata* . longed for • wished, desired, sasarja
custom. y.sUtra.I.39
guy, a Sâdhu *tvam gaccha abhimatAm dizam .* you should go / the way you
choose *sthiram .* with a steady mind *bhU.maNDalam bhUyam .* in the
Earth.domain being *prakRta.vyavahAravat *–* *involved in its affairs*
यज्ञम् यष्टुम् प्रज.ओघस्य शक्रः शततमम् दिवि ।
yajJam yaSTum praja.oghasya zakra: zatatamam divi |
tatra AhUta: asmi mantreNa gacchAmi gati.kovida ||7|159|2||
.
*I have been called—by mantra, Wayfarer—to offer a Sacrifice*
*"The Hundredmost"*
*for the Mighty.Indra, Lord of the People*
*.*
*so I go*
*.*
*vlm.p.2 indra, the lord of the assembly of creatures, has been performing
his hundred sacrifices in his celestial abode. There I am invited to attend
by his invocation."
*sv.7.159.2 I have been invited to the kingdom of heaven by Indra, the
shall go there.
people.ocean *zakra.*MightyIndra*: zatatamam .* "The Hundredmost" *divi *–
in Heaven + *tatra AhUta: asmi *– summoned . *mantreNa – *by mantra *gacchAmi
– *I go, .* gati.kovida *– Wayfarer*
*. *
*VASISHTHA** said—*
इत्य् उक्त्वा भगवान् अग्निस् तत्र एव अन्तर् अधीयत ।
iti uktvA bhagavAn agni: tatra eva antar adhIyata |
गगने निर्मले याति अनलो वैद्युतो यथा ॥७।१५९।३॥
gagane nirmale yAti anala: vaidyuta: yathA ||7|159|3||
.
*this being said*
*the Lord of Fire then disappeared, like*
*a lightning flash in the clear sky*
*.*
*vlm. ... and passed through the transparent ether like the electric fire
of lightning.
.
* iti uktvA, bhagavAn *Agni.the.Fiery*: tatra*.there&then*.eva
~antaradhIyata.*disappeared* *into* gagana.*skyway/heaven\air*.e nirmala.
*spotless*.e yAti*.coming.to <http://coming.to>* anala.
*fire/fireGod/digestion*: ~vaidyuta.*litening.brite*: yathA.*as/how*
.
तथा अहम् अपि चित्तेन प्राक्तनांश् च स्वयम् वहन् ।
tathA aham api cittena prAktanAn ca svayam vahan |
पुनः स्व.कर्म निर्णेतुम् भ्रमन् व्योमनि संस्थितः ॥७।१५९।४॥
puna: sva.karma nirNetum bhraman vyomani saMsthita: ||7|159|4||
.
tathA aham api .* thus even I *cittena .* w affective mind *prAktanAn . *thru
prior karmas *
ca svayam vahan puna: sva.karma nirNetum bhraman vyomani saMsthita:
*vlm.4. I was then led by my predestination to roam about in the air; and
termination of my ignorance.
bhUya: api dRSTavAn asmi jaganti a.gaNitAni khe |
नानाचार.विचाराणि नाना.संस्थानवन्ति च ॥७।१५९।५॥
nAnA.AcAra.vicArANi nAnA.saMsthAnavanti ca ||7|159|5||
.
*more/again* *even was* dRSTa.*seen/known/object/Percept*.vAn*.like* asmi
*.I.am* jaganti. a.*not*.gaNita*.*
*the uncounted** worlds.*Ani *within my *kha.*local.space
<http://local.space>*.e nAnA*.various*.AcAra*.conduct\proceeding**.*vicAra.
*Enquiry/analysis\traveling**.s.*ANi nAnA*.various*.saMsthAna
*.standing.together\abiding**.*vanti*.like* ca
.
*vlm.5. I beheld again an innumerable host of heavenly bodies, roving about
and containing inhabitants of different natures and customs.
universes.
*** bhUyas.*more/again *pi.*even\very* dRSTa.*seen/known/object/Percept*.vAn
*.like* asmi*.I.am* jaganti.*worlds* a.*not*.gaNita
*.counted/grouped\esteemed.*Ani *whin the *kha.*local.space
<http://local.space>*.e nAnA*.various*.AcAra*.conduct\proceeding.*vicAra.
*Enquiry/analysis\traveling.s.*ANi nAnA*.various*.saMsthAna
*.standing.together\abiding.*vanti*.like* ca
क्वचिच् छन्नमय.अङ्गानि एकीभूतानि भूपते ।
kvacit* channamaya.aGgAni* ekI.bhUtAni bhUpate |
भान्ति चेतन्ति चोपन्ति हृदयानि हरन्ति च ॥७।१५९।६॥
bhAnti cetanti copanti hRdayAni haranti ca ||7|159|6||
.
kvacit channa.maya.aGga.Ani ekI.bhUta.Ani bhUpate*. Lord of the Earth, + *
bhAnti cetanti copanti hRdaya*.s.*Ani haranti ca
.
kvacit c *. somewhere *
channamaya.aGgAni *. *
ekI.bhUtAni bhUpate
bhAnti cetanti copanti . *they appear & conceive & move about *
hRdayAni haranti ca . *and affect hearts *
*. *
*vlm.6. Some of these were of one and* same* form, resembling floating
appearance and slow motion. (The great velocity of heavenly bodies, appear
to be slow when they are seen by the naked eyes of men from this distant
earth).
haranti ca> y7159.006.
छद् #chad .> #chand .> #*channa *. covered, covered over obscured (the
moon) hidden, unnoticed by (dat), secret, clandestine, disguised .
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Rajat>
#*channam* .ind. – secretly • (with ##gai, to sing) in a low voice .> #
*channe* .ind. secretly +
#cha*ttra* umbrella
क्वचिन् मृन्मय.देहानि सर्व.भूतानि राघव ।
kvacit mRt.maya.dehAni sarva.bhUtAni rAghava |
भान्ति चेतन्ति चोपन्ति पर्वत.प्रतिमानि च ॥७।१५९।७॥
bhAnti cetanti copanti parvata.pratimAni ca ||7|159|7||
.
kvacit mRt.maya.deha.Ani sarva.bhUta.Ani *hey *rAghava bhAnti cetanti
copanti parvata.pratima*.s.*Ani ca
*. *
*in some places all the beings have* *bodies made of mud,*
*rAghava,*
*and they appear & conceive*
*and move about like mountains*
*. *
*vlm. ... of earthy substance, but shining and moving onward like mountains
in motion.
क्वचिद् दारु.मय.अङ्गानि भान्ति भूतानि कुत्रचित् ।
kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit |
kvacit pASANa.dehAni santi bhUtAni bhUriza: ||7|159|8||
.
kvacit dAru.maya.aGgAni bhAnti bhUtAni kutra.cit kvacit pASANa.dehAni santi
bhUtAni bhUriza:
.
*vlm.8. Some were of woody appearance, and others of stony substance; but
course.
kvacit AjIvam ekatra sthitAni upala.dehavat |
वाङ्मात्र.व्यवहराणि भूतान्य् आलोकितानि खे ॥७।१५९।९॥
vAk.mAtra.vyavaharANi bhUtAni AlokitAni khe ||7|159|9||
.
kvacit AjIvam ekatra sthitAni upala.dehavat vAG.mAtra.vyavaharANi bhUtAni
AlokitAni khe
.
*vlm.9. I beheld also some figures like carved statues of stone, standing
in the open space of my mind, and talking together all their live.long days.
*sv.7.159. 6.9 Some of them were like umbrellas, some were like animals,
iti aham su.ciram kAlam pazyan nazyan manastayA |
अविद्या.अन्तम् अपश्यंश् च तत्र उद्विग्नो ऽभवम् दृशाम् ॥७।१५९।१०॥
avidyA.antam apazyan ca tatra udvigna: abhavam dRzAm ||7|159|10||
.
iti aham su.ciram kAlam .* so I for a long time *pazyan *seeing *nazyan
manastayA avidyAntam apazyan ca .* and not seeing the end of ignorance *
tatra udvigna: abhavam dRzAm
*vlm.10. In this manner I behold for a long while, many such figures like
tapa: kartum samudyukta: kasmin.cit mokSa.siddhaye |
prAha indra: mama ca eva idam mRga.yoni antaram hi khe ||7|159|11||
.
tapa: kartum saMudyukta: kasmiM: cin.mokSa.siddhaye prAha indro mama ca eva
idam mRga.yony=antaram hi khe
.
*vlm.11. I then intended to perform my austere devotion, in order to obtain
you are doomed to become a stag again, and not entitled to your liberation
now."
deer. On account of the deluded notion of a heaven which was in me before,
I am wandering in heaven."
pravRtta: svarga.saMmohe pUrva.abhyAsa.vazI.kRta: |
मन्दार.कानने तत्र भ्रमतो वै मम अम्बरे ॥७।१५९।१२॥
mandAra.kAnane tatra bhramata: vai mama ambare ||7|159|12||
.
pravRtta: *. driven *svarga.saMmohe *. into the Heaven.delusion
*pUrva.abhyAsa.vazI.kRta:
*. caused by force of prior practice *mandara.kAnane tatra *. there in a
mandara forest *bhramato vai mama ambare *. wandering about my space/sky...
*
*vlm.12. You are propelled by your previous predilection to prefer the
and wander there amidst my gardens of mandara trees,
deer. On account of the deluded notion of a heaven which was in me before,
I am wandering in heaven."
*pUrva.abhyAsa.vazI.kRta:
*. caused by force of prior practice *mandara.kAnane tatra *. there in a
mandara forest *bhramato vai mama ambare *. wandering about my space... *
तेन इत्य् उक्ते मया प्रोक्तम् देव खिन्नो ऽस्मि संसृतेः ।
tena iti ukte mayA proktam deva khinna: asmi saMsRte: |
मुच्य इयम् शीघ्रम् इत्य् उक्तम् श्रुत्वा उवाच ततो मम ॥७।१५९।१३॥
mucya iyam zIghram iti uktam zrutvA uvAca tata: mama ||7|159|13||
.
* tena iti ukte *. with that so said *mayA proktam *. by me replied, *deva *.
Divinity, *khinn*a: *asmi saMsRte: *. "I'm sick.of this convolving
mess + *mucyeyam
zIghram *. let me be free of this at.once" *iti uktam *. so said *
*he heard & spoke of that to me. *
*vlm.13. Being thus bid by him, I rejoined and said to him; I am weary, O
ordain therefore my immediate emancipiation from them.
Divinity, *khinn*a: *asmi saMsRte: *. "I'm sick.of this convolving
mess + *mucyeyam
zIghram *. let me be free of this at.once" *iti uktam *. so said *zrutvA
uvAca tato mama *. hvg heard he spoke of that to me. *
विशुद्ध.आत्मा त्व् अ=रूपो ऽहम् इति चैव हुत.आशनम् ।
vizuddha.AtmA tu a.rUpa: aham iti ca eva huta.Azanam |
वरम् गृहाणा इत्य् उक्ते स ततो ऽन्यम् याचितो मया ॥७।१५९।१४॥
varam gRhANA* iti ukte sa* tata: anyam yAcita: mayA ||7|159|14||
.
vizuddha.AtmA tu a.rUpa: aham iti ca eva huta.Azanam varam gRhANA iti
*vlm.14. The god listened to my prayer and said; emancipation attends on
already expounded to you by the god of fire (in his narrative of the sage
and hinter); ask therefore some other boon, said he, and I begged him to
tell me of my next and future state.
deer.species. Hence, I see that birth as a deer is inevitable.
तव इयम् मृग.योन्य्.अन्तश् चिरम् संसरते चितिः ।
tava iyam mRga.yoni.anta: ciram saMsarate citi: |
अवश्यम् भवितव्यो ऽर्थ इति दृष्टो मया तव ॥७।१५९।१५॥
avazyam bhavitavya: artha* iti dRSTa: mayA tava ||7|159|15||
.
tava iyam mRga.yoni.anta: .* for you inb the womb of this deer . *
ciram saMsarate citi: avazyam bhavitavya: artha
iti dRSTa: mayA tava *– so is seen by me for you*
*. *
*vlm.15. Indra replied and said:—I find you to be fated to be changed to
wander about and feed freely in the fields.
deer.species. Hence, I see that birth as a deer is inevitable.
मृगो भूत्वा महा.पुण्याम् ताम् सभाम् सम्.अवाप्तवान् ।
yasyAm tat ahatam jJAnam mat.uktam bodham eSyati ||7|159|16||
.
mRga: bhUtvA mahApuNyAm tAm sabhAm sam.avAptavAn yasyAm tat ahatam jJAnam
mad.uktam bodham eSyati
.
*vlm.16. By becoming a deer, you will have to enter the holy assembly (of
before, by listening to the spiritual instructions formerly delivered there
by me.
tat evam tatra hariNe bhava.Arta: tvam bhava avanau |
आत्म.उदन्ताम् इदम् वन्ध्यम् सकलम् संस्मरिष्यसि ॥७।१५९।१७॥
Atma.udantAm idam vandhyam sakalam saMsmariSyasi ||7|159|17||
.
tat.*that/it/he* evam.*so* tatra*.**there/then* hariNe . *in a deer *
bhava.Arta: tvam*.you are* bhava.*should.become* avanau *. on earth + *
AtmA.*self*.udanta.Am idam*.this.here*
vandhya.m sakala*.with.parts*.m saMsmariSyasi.*youll.fully.recollect*
*. *
*vlm.17. Therefore be born as a deer in some forest on earth with your
relation by Vasishtha (in the court of king Dasharatha).
svapna.bhramam iva azeSa.saMkalpa.racita.upamam |
परलोक.अनुभूत.अर्थ.कथा.आयात.अर्थ.संनिभम् ॥७।१५९।१८॥
paraloka.anubhUta.artha.kathA.AyAta.artha.saMnibham ||7|159|18||
.
svapna.bhramam iva – *like a dream.delusion *azeSa*.entire/whole*.saMkalpa
*.Concept*.racita.*produced/constructed*.upama.*like*.m
paraloka.* Otherworld*.anubhUta*.experienced*.artha.
*meaning/thing\wealth\politics*.kathA*.tale*.AyAta*.having.come*.artha.
*meaning/thing\wealth\politics*.saMnibha*.similar/resembling*.m
. .*experienced*.artha.kath*A.A*yAta.artha.*resemblance**. *
*vlm.18. You will learn there, that all this existence is but the delusion
life depicted in its true colour.
*.Concept*.racita.*produced/constructed*.upama.*like*.m
paraloka.* Otherworld*.anubhUta*.experienced*.artha.
*meaning/thing\wealth\politics*.kathA*.tale*.AyAta*.having.come*.artha.
*meaning/thing\wealth\politics*.saMnibha*.similar/resembling*.m
. .*experienced*.artha.kath*A.A*yAta.artha.*resemblance**. *
यदा तु मृगता उन्मुक्तः पुरुषस् त्वम् भविष्यसि ।
yadA tu mRgatA unmukta: puruSa: tvam bhaviSyasi |
ज्ञान.अग्नि.दग्ध.देह.अन्ते तदा हृत्स्थम् स्फुरिष्यति ॥७।१५९।१९॥
jJAna.agni.dagdha.deha.ante tadA hRt.stham sphuriSyati ||7|159|19||
.
yadA tu mRgatA unmukta: puruSa: .* but when the Person is released from the
state of a deer *tvam bhaviSyasi *. you will become + *
jJAna.agni.dagdha.deha.ante .* while Wisdom.fire.burnt.body.end *
tadA hRt.stham sphuriSyati *. then Heart.set will project*
*. *
*sv.7.159.19 When you enter into the fire of wisdom, you will gain a human
spirit.
the state of a deer *tvam bhaviSyasi *. you will become +
*jJAna.agni.dagdha.deha.ante
.* while Wisdom.fire.burnt.body.end *tadA hRt.stham sphuriSyati *. then
Heart.set will project. *
तेन ताम् त्वम् अविद्या.आख्यम् भ्रान्तम् त्यक्त्वा चिरम् स्थिताम् ।
bhaviSyasi vi.nirvANa: gata.spanda* iva anila: ||7|159|20||
.
tena tAm tvam avidyA.Akhyam bhrAntam tyaktvA ciram sthitAm bhaviSyasi
.
*vlm.20. This light will then dispel the long prevailing gloom of ignorance
calm and breathless wind.
iti ukte tena devena tadA eva pratibhA udabhUt |
मम अयम् हरिणो ऽस्मि इति वने ऽस्मिन् इति निश्चिता ॥७।१५९।२१॥
mama ayam hariNa: asmi iti vane asmin iti nizcitA ||7|159|21||
.
*when the God was done speaking *
*just then *
*there flashed upon my thought *
*convictedly *
*"This yellow stag I am in this very forest!" *
*vlm.21. After the god had said so, I had the presentiment of being a deer
conviction of having become a beast.
then *pratibhA udabhUt *– a *pratibhA*.Imagining arose + *mama .* for me *ayam
hariN*a: *asmi .* this yellow stag I am *iti vane asmin *. so in this
forest *iti niScitA *. so convinced* by it*. *
ततः प्रभृति सम्पन्नस् तत्र एव अन्तर.कोणके ।
tata: prabhRti sampanna: tatra eva antara.koNake |
हरिणो ऽहम् गिरिवरे तृण.दूर्व.अङ्कुर.आशनः ॥७।१५९।२२॥
hariNa: aham girivare tRNa.dUrva.aGkura.Azana: ||7|159|22||
.
tata: prabhRti sampanna: tatraiva antara.koNake hariNa: aham girivare
tRNa.dUrva.aGkura.Azana:
.
*vlm.22. I have been ever since residing in the recess of these woods,
upon the grass and herbs growing on the mountain top.
tata: sImAnta.sAmantam Agatam mRgayA arthinam |
दृष्ट्वा अहम् एकदा भीतः पलायन् अपरो ऽभवम् ॥७।१५९।२३॥
dRSTvA aham ekadA bhIta: palAyan apara: abhavam ||7|159|23||
.
tata: sImAnta.sAmantam Agatam mRgayA arthinam dRSTvA aham ekadA bhIta:
palAyanapara: abhavam
.
*vlm.23. Here I saw once a body of troopers coming to a hunting excursion;
संस्थाप्य भीतः लीला.अर्थम् इह आनीतः, रघूद्वह ॥७।१५९।२४॥
tata: tena samAgramya gRham nItvA dina.trayam |
saMsthApya bhIta: lIlA.artham iha AnIta:, raghUdvaha ||7|159|24||
.
tatas tena* samA*gramya
gRham nItvA . *brought to a house *
dina.trayam saMsthApya *– stopped for three days + *
bhIta: lIlArtham iha AnIta: .
raghUdvaha *. best of the radghu clan. *
*vlm.24. They then laid hold of me, and took me to their place; where they
before Râma.
to be your pet.
एष ते कथितः सर्वम् आत्म.उदन्तः मया अनघ ।
eSa* te kathita: sarvam Atma.udanta: mayA anagha |
संसार.माया.प्रतिमः नाना.आश्चर्य.रस.अन्वितः ॥७।१५९।२५॥
saMsAra.mAyA.pratima: nAnA.Azcarya.rasa.anvita: ||7|159|25||
.
eSa te kathita: sarvam
saMsAra.mAyA.pratima: nAnA.Azcarya.rasa.anvita:
.
*vlm.25. I have thus related to you all the incidents of my life; and the
avidyA evam anantA iyam zAkhA.prasara.zAlinI |
आत्म.ज्ञानाद् ऋते न एव केनचिन् नाम शाम्यति ॥७।१५९।२६॥
Atma.jJAnAt Rte na eva kenacit nAma zAmyati ||7|159|26||
.
*there is no end to Ignorance*
*its branches branch abundantly*
*:*
*except.for Self.Wisdom there is not anything to be called*
*Quieting*
*.*
*vlm.26. It is the production of our ignorance, which pervades over all
itself to our view; and there is nothing whatever to dispel this darkness,
except by the light of spiritual knowledge.
directions; it cannot come to an end by any means other than self.knowledge.
*** avidyA evam anantA *Ignorance so is boundless *iyam
zAkhA.prasara.zAlinI *– it's branches.emerging.abounding + *Atma.jJAnAt
Rte na eva .* except.for Self.Wisdom there is not anything *kenacin nAma .*
whatever U call it *zAmyati *– Quieting. *
यदा विपश्चिद् इत्य् उक्त्वा तत्र तूष्णीम् स्थितः क्षणात् ।
yadA vipazcit iti uktvA tatra tUSNIm sthita: kSaNAt |
सम्.अवोचत् तदा रामस् तम् अ=निन्द्य.मतिस् त्व् इदम् ॥७।१५९।२७॥
sam.avocat tadA rAma: tam a.nindya.mati: tu idam ||7|159|27||
.
yadA vipazcit iti uktvA *. when The Scholar said this *
tatra tUSNIm sthita: kSaNAt *. there suddenly he was quiet + *
samavoca*t t*adA rAma: *. then rAma replied *
tam a.nindya.mati: tu idam
unblamingly:
*vlm.27. Válmiki relates:—Then as Vipaschit had held his silence after
following words.
evam pazyati a.saMkalpa: ya: anya.saMkalpa* Atmani |
मृगश् चेद् दृश्यताम् यातः कथम् सर्गे वद, प्रभो ॥७।१५९।२८॥
mRga: cet dRzyatAm yAta: katham sarge vada, prabho ||7|159|28||
.
evam pazyati a.saMkalpA: ya: anya.saMkalpa Atmani mRga: cet dRzyatAm yAta:
katham sarge vada prabho
.
*vlm.28. Râma said:—Tell me sir, how a person without any desire of his
thought of by yourself, could come to the sight of others in Indra's
Paradise.
mahA.zavam yat patitam yasmin jagati bhUtale |
tAm bhuvam pUrvam indreNa yajJa.garveNa gacchatA ||7|159|29||
.
mahA.zavam yat patitam *. the great corpse which has fallen *
yasmin jagati bhUtale *. where on the face of the earth + *
tAm bhuvam pUrvam indreNa – *that earth formerly by indra the Crafty *
yajJa.garveNa gacchatA
.
*vlm.29. Vipaschit replied:—Let me tell you that the earth where upon the
pride of his performance of a hundred sacrifices.
through the sky,
पादेन अभिहतः व्योम्नि दुर्वासा* ध्यान.संस्थितः ।
गतासुर् इत्य् अ=विज्ञानात् तेन असौ कुपितो ऽशयत् ॥७।१५९।३०॥
pAdena abhihata: vyomni durvAsA* dhyAna.saMsthita: |
gatAsu: iti a.vijJAnAt tena asau kupita: azayat ||7|159|30||
.
pAdena abhihata: vyomni
*Durvásà.Hardways* . dhyAna.saMsthita: *. settled in meditation + *
gatAsu:
iti a.vijJAnAt *. so thru lack of understanding *
tena asau kupit*a: *azayat
*vlm.30. There strutting along in his hanghty strides, he met the anchorite
dead body lying on his way, he knocked it down with his feet.
18 , 8 AV.
वस् #vas .> #vAsa .> #*durvAsas*, #durvAsA – hard to live with • badly
clothed, naked •• *Durvásà.Hardways* (son of atri by anasUyA, and thought
zakra, zakra.avani.talam brahmANDa.pratimam zavam |
अ=चिरेण महाघोरम् तव चूर्णीकरिष्यति ॥७।१५९।३१॥
a.cireNa mahAghoram tava cUrNI.kariSyati ||7|159|31||
.
*Vast.Indra, the vast surface of this Earth will soon be ground to dust*
*with mighty.fearsomeness*
*by a corpse you can compare with*
*the Cosmic Egg*
*!*
*sv.7.159.31 The sage cursed him: "O Indra, that earth to which you are
lifeless corpse, so will a huge carcass shortly fall upon this ground and
* zakra.*Vast.Indra*, zakra.avani.talam – *the vast surface of this
Earth *brahmANDa
. *a Cosmic Egg*.pratima.*comparable.*m zava.*corpse*.m *+ *a.cireNa – *will
not take long *mahAghoram – *the Mighty.Fearsomeness *tava .* of you
*cUrNI.kariSyati
*. to grind to dust. *
माम् इमम् शव.बुद्ध्या त्वम् यद् अतिक्रान्तवान् अतः ।
mAm imam zava.buddhyA tvam yat atikrAntavAn ata: |
शापेन ममताम् पृथ्वीम् शीघ्रम् आसादयिष्यसि ॥७।१५९।३२॥
zApena mamatAm pRthvIm zIghram AsAdayiSyasi ||7|159|32||
.
mAm – *me *imam – *this *
zava.buddhyA . tvam yat atikrAntavAn ata:
zApena .* with a curse *
mamatAm pRthvIm zIghram AsAdayiSyasi
.
*vlm.32. And as you have spurned me as a dead body, so art thou accursed to
मृग.अर्थम् तेन मुनिना तथा देव इति सद् यथा ।
mRga.artham tena muninA tathA deva iti sat yathA |
तत्तया कथया आयातम् सदा एव विषयम् दृशाम् ॥७।१५९।३३॥
tattayA kathayA AyAtam sadA eva viSayam dRzAm ||7|159|33||
.
mRga.artha tena muninA tathA deva iti sat yathA tattayA kathayA AyAtam
sadA eva viSayam dRzAm
.
*vlm.33. He transformed into a deer, as he was king of kings before, and
be seen by others.
vastu.ta: tu na ca ekam sat na dvitIyam na ca api asat |
सा तथा प्रतिभा उदेति किम् सत् किम् अथवा अप्य् असत् ॥७।१५९।३४॥
sA tathA pratibhA udeti kim sat kim athavA api asat ||7|159|34||
.
*but in substantive reality neither One is reality nor a Second **nor even
unreality + It thus arises as projection:* *where's the reality? **or else
the unreality? *
.
*vlm.34. In truth neither is the actual world a reality, nor the imaginary
one an unreality; it is in fact the one and* same* thing, whether we
is reality *na dvitIyam . *nor a second *na ca api asat *. not even
unreality + *sA tathA pratibhA udeti *it thus arises as projection
*kim sat *where's
the reality? *kim athavA api asat *. or otherwise the unreality? *
अन्यच् च राघव इमाम् ताम् युक्तिम् स्वम् अपराम् शृणु ।
anyat ca rAghava imAm tAm yuktim svam aparAm zRNu |
एतस्मिन् नया अ=संदर्भे सुस्फुट.प्रतिपत्तये ॥७।१५९।३५॥
etasmin nayA a.saMdarbhe su.sphuTa.pratipattaye ||7|159|35||
.
anyac ca imAm *& this is another, rAghava*,
tAm yuktim svam aparAm zRNu etasmin naya.a.saMdarbhe su.sphuTa.pratipattaye
.
*vlm.35. Listen now, O Râma, to another reason, which appertains to this
Almighty and all in all, it makes no difference whatever, whether the world
is viewed as his creation or as a pantheon).
*sv.7.159.35 35.36 Again, since Brahman the infinite consciousness is all
together, weaving, arranging • strung.together like a necklace, or verses
करुणोर्मयः u.7.12. • Consistency • coherence.
yasmin sarvam yata: sarvam yat sarvam sarva.ta: ca yat |
brahma tasmin mAhAbhAga kim na sambhavati iha hi ||7|159|36||
.
yasmin sarvam yata: sarvam . yat sarvam . sarva.ta: ca yat brahma tasmin .
mAhAbhAga . kim na sambhavati iha hi
.
*vlm.36. He in whom all things reside, and from whom everything proceeds;
may call all, and beside whom there none at all.
saMkalpa.jAtam na anyonyam milati iti upapadyate |
संकल्प.जातम् अन्योन्यम् मिलति इत्य् उपपद्यते ॥७।१५९।३७॥
saMkalpa.jAtam anyonyam milati iti upapadyate ||7|159|37||
.
saMkalpa.jAtam na anyonyam milati iti upapadyate saMkalpa.jAtam anyonyam
milati iti upapadyate
.
*vlm.37. It is equally possible to him, to bring forth whatever he wills to
existence.
one another or to be unaware of one another.
saMkalpa.jAtam anyonyam milati iti avagamyate |
सर्व.आत्मनि हि यत्र एव च्छाया तत्र एव च आतपः ॥७।१५९।३८॥
sarva.Atmani hi yatra eva *chAyA tatra eva ca Atapa: ||7|159|38||
.
saMkalpa.jAtam anyonyam milati iti avagamyate sarva.Atmani hi yatra eva
chAyA tatra eva ca Atapa:
.
*vlm.38. Whatever is desired in earnest by any body, must eventually come
as true as the instance of light, being ever accompanied by its shade.
kasmAt saMkalpa.nagaram na mitha: zliSyati iti sat ||7|159|39||
.
na sambhavati cet tat tat katham sarva.AtmatAmiyAt kasmAt saMkalpa.nagaram
na mitha: zliSyati iti sat *... *
.
*vlm.39. If it is impossible for the desire and its act, which are opposite
the omnifarious god to be all things both in being and not being; therefore
the objects of our desire and thought, are equally present with us as the
real ones.
mitha: ca zliSyati iti evam api sat.sarva.rUpiNI |
न तद् अस्ति न यत् सत्यम् न तद् अस्ति न यत् मृषा ॥७।१५९।४०॥
na tat asti na yat satyam na tat asti na yat mRSA ||7|159|40||
.
"mitha: ca zliSyati" .. *yet the flase is clinging *iti evam api – *so.saying
even so *sat.sarva.rUpiNI *. a real.all.form + *na tat asti *. is not That *na
yat satyam . *not what is real *na tat asti *. not That exists *na yat mRSA *.
not what is false*
*. *
*vlm.40. There is a reality (or entity of god) attached to every form of
nullity also.
even so *sat.sarva.rUpiNI *. a real.all.form + *na tat asti *. is not That *na
yat satyam . *not what is real *na tat asti *. not That exists *na yat mRSA *.
not what is false. *
सर्वत्र सर्वया सर्वम् सर्वदा सर्व.रूपिणि ।
sarvatra sarvayA sarvam sarvadA sarva.rUpiNi |
अहो न विषमा भाया मनो.मोह.विधायिनी ॥७।१५९।४१॥
aho na viSamA bhAyA mano.moha.vidhAyinI ||7|159|41||
.
sarvatra sarvayA . *everywhere by this everything .f.. *sarvam sarvadA
sarva.rUpiNi *. everything everywhen this every.form .f.. + O* na viSamA – *not
unruled *
bhAyA* . *if only you would shine *mana:moha.vidhAyinI *–
mental.delusion.ordainer*
*. *
*vwv.381/y7159.041, y7013.028. In that of the nature of All, everything
everything exists everywhere, always and of the nature of everything,
beings in inextricable delusion.
exist together without conflict or contradiction.
vidhaya: pratiSedhA: ca yat ekatra sthitim gatA: |
ईदृशी ब्रह्म.सत्ता.ईशा यदेव आत्मानम् आत्मना ॥७।१५९।४२॥
IdRzI brahma.sattA.IzA yadeva AtmAnam AtmanA ||7|159|42||
.
vidhaya: . *orders *pratiSedhA: ca . *& prohibitions *yat ekatra sthitim
gatA: *. which have got to a onewhere state + *
IdRzI brahma.sattA.IzA yadeva .
AtmAnam AtmanA *. self by Self*
*. *
*vlm.42. The nature of the great God comprises the community of spirits in
prohibitive acting in concert and eternal hermony.
ignorance within itself,
तया अन्.आदिः स.आदिः च इत्य् अविद्या इत्य् अनुभूयते ।
tayA an.Adi: sa.Adi: ca iti avidyA iti anubhUyate |
न ज्ञप्ति.मात्र.कचनम् यदि स्यात् भुवन.त्रयम् ॥७।१५९।४३॥
na jJapti.mAtra.kacanam yadi syAt bhuvana.trayam ||7|159|43||
.
tayA . .f.. *thereby *an.Adi: sa.Adi: ca.iti – *with o&r without a
beginning *avidyA iti anubhUyate *– Ignorance so is experienced + ***
cetya.vidyA . with or without a beginning, conceptual knowing *na
jJapti.mAtra.kacanam – *not projected as a mode of vision *yadi syAt
bhuvana.trayam *– if there were a Triple World*
*... *
*vlm.43. It is his infinite power that has.displayed the ignorance or
its beginning; and it is our delusion only, which depicts all things in
their various forms to our view.
tat mAhAkalpa.naSTAnAm sRSTi: syAt katham aJjasA |
कथम् अग्नेः कथम् वायोः सत्ता भूमेः कथम् भवेत् ॥७।१५९।४४॥
katham agne: katham vAyo: sattA bhUme: katham bhavet ||7|159|44||
.
tat mAhAkalpa.naSTAnAm *– ... that for those destroyed in the Great
Doomsday . *
sRSTi: syA*t k*atham .* creation would be – how? *aJjasA katham *– truly
how? + *
agne: katham vAyo: *how from Fire, from Air, *sattA *the state of being.So *
bhUme: katham bhavet *. of Earth would there be*
*? *
*vlm.44. Or how could the creation that was once destroyed by the great
reminiscence of the past one else the elementary bodies of air, fire and
earth, could not possibly be produced from nothing.
*.f..* N. of a heavenly river RV. i, 104, 4. •• #aJjasA *.ind..* "
Right.on", truly • at once, quickly.
तस्मात् स्वभाव.कचन.मात्रात् न अन्यद् ऋते जगत् ।
tasmAt svabhAva.kacana.mAtrAt na anyat Rte jagat |
शास्त्राणि अनुभवः लोका आ=महाकल्प.वादिनाम् ॥७।१५९।४५॥
zAstrANi anubhava: lokA* A=mahAkalpa.vAdinAm ||7|159|45||
.
tasmAt *.. than that *svabhAva.kacana.mAtrAt .* nature.projection.mode *
na anyat Rte jagat *– not other than the world + *zAstrANi anubhavo lokA .*
the Shâstras, experience, the Worlds.people *A=mahAkalpa.vAdinAm *– for
theorists from now to Doomsday*
*... *
*vlm.45. Therefore the world is no other than a manifestation of the divine
mankind from the very beginning of creation.
appearance latent in it.
yeSAm pramANam na.u sarvam prazastai: tai: alam satAm |
ज्ञप्ति.दृष्ट्या अनया सर्वम् प्रमाणी.भवति क्षणात् ॥७।१५९।४६॥
jJapti.dRSTyA anayA sarvam pramANI.bhavati kSaNAt ||7|159|46||
.
yeSAm *.. of which ones . *pramANam no *. there is no proof at.all *sarvam *.
everything *prazastai: tai: *by them commended + *
alam satAm
jJapti.dRSTyA anayA .* by a visionary view like this= *
sarvam *. everything *
pramANI.bhavati kSaNAt *. becomes proven instantly. *
*vlm.46. Things which admit of no sufficient proof for their material
light of the understanding.
way.
na anyayA tanu tena evam eva sAram vidu: budhA: |
शुद्धा ज्ञप्तिः ब्रह्म.सत्ता तु अविद्या अस्मि इति चेतनात् ॥७।१५९।४७॥
zuddhA jJapti: brahma.sattA tu avidyA asmi iti cetanAt ||7|159|47||
.
* na anyayA .* not by another – *tanu – *the body *tena evam .* by That so *
eva sAram vidu: budhA: *. only the Essence know the wise + *zuddhA
jJapti: *pure
vision *brahma.sattA tu .* a state of Immense.Being tho *avidyA asmi *Ignorance
am I" *iti cetanAt *– so after such Affection ... *
*vlm.47. Things of a subtile nature, which are imperceptible by the senses,
essence of Brahma is pure understanding, of which we are quite ignorant
owing to our ignorance of the Intellect.
way.
sAram vidu: budhA: *. only the Essence know the wise + *zuddhA jJapti: *pure
vision *brahma.sattA tu .* a state of Immense.Being tho *avidyA asmi *Ignorance
am I" *iti cetanAt *– so after Affectivity ... *
स्फुरति इयम् जगत्.रूपा वात.श्रीः स्पन्दनात् इव ।
sphurati iyam jagat.rUpA vAta.zrI: spandanAt iva |
न कःचन इह म्रियते जायते न च कःचन ॥७।१५९।४८॥
na ka:cana iha mriyate jAyate na ca ka:cana ||7|159|48||
.
sphurati iyam jagad.rUpA .. *flashes this world.form *vAta.zrI: spandanAt
iva *– as the abundant air springs from vibrant motion + *na kaz.cana iha
mriyate .* nothing ever here dies *jAyate na ca kaz.cana *– nor is born
anything*
*. *
*vlm.48. The world is obvious to us from its figure, as the air is evident
appears to or disappears from our sight).
arises only because of the infinite consciousness. )
mRta: aham idam asti iti pratibhA eva cit.AtmikA |
मृतिः अत्यन्त.नाशः चेत् तत् सा निद्रा सुखा उपमा ॥७।१५९।४९॥
mRti: atyanta.nAza: cet tat sA nidrA sukhA upamA ||7|159|49||
.
*"I am dead **• This is"*
*such imagining is merely a bit of consciousness*
*+*
*if death is utter destruction it is the happiness of Sleep*
*.*
*vlm.49. That I am living and the other is dead, are conceptions of our
from our view, it must be as pleasing to us as our sound sleep itself.
there is death as the final end in fact and in truth, then it is indeed a
most welcome and happy event!
cit.AtmikA – *such imagining is merely a form of consciousness + *mRti:
atyanta.nAza: cet – *if death is boundless destruction, . *tat sA nidrA
sukhA upamA – *that is like a sleep that is happy.*
पुनर्.दृश्य.उपलम्भः चेन् ननु जीवितम् एव तत् ।
punar.dRzya.upalambha: cen nanu jIvitam eva tat |
तस्मान् न इह अस्ति मरणम् तन् न एव इह अस्ति जीवितम् ॥७।१५९।५०॥
tasmAn na iha asti maraNam tan na eva iha asti jIvitam ||7|159|50||
.
punar.dRzy*a.u*palambha: cet .
nanu jIvitam eva tat *. then that very life + *
tasmAn na iha asti maraNam *therefore there is no death here*
tan na eva iha asti jIvitam *. so that there is no life here. *
*vlm.50. If it be the recognition of the visibles, which is called the life
are commonly termed the life and death of beings.
But, if one who dies is capable of being seen again, then surely he was
alive all the time.
kasmin.cit.mAtra.kacane dvayam vA api asti na eva vA |
चेतितम् द्वयम् अप्य् अस्ति न अस्ति द्वयम् अचेतितम् ॥७।१५९।५१॥
cetitam dvayam api asti na asti dvayam acetitam ||7|159|51||
.
kasmin cin.mAtra.kacane *– somewhere when Concious.mode.shining *dvayam vA
api asti na eva vA *. is there duality or else not? + *cetitam dvayam api
asti *. since duality is affected *na asti dvayam acetitam *. there is no
unaffected duality*
*. *
*vlm.51. At a time, the intellect appears a duality, and at other an unity
cetitam ca ekam eva asti svasti.anantam ata: cita: |
चिन्.मात्र.व्यतिरेकेण किम् नाम वद जीवनम् ॥७।१५९।५२॥
cin.mAtra.vyatirekeNa kim nAma vada jIvanam ||7|159|52||
.
cetitam ca ekam eva asti svasty.anantam ata: cita:
cin.mAtra.vyatirekeNa *without Affective Consciousness*
kim nAma vada jIvanam *. what sort of life is there, tell me. *
*vlm.52. It is the Intellection of the Divine Intellect, that infuses its
the faculty of intellection.
me if there is any life at all devoid of consciousness.
a.du:kham a.kSayatvA*t t*at ata: du:kham kva kasyacit |
वाच्यम् स.वाचकम् सर्वम् यत्र चित्.व्योम.मात्रकम् ॥७।१५९।५३॥
vAcyam sa.vAcakam sarvam yatra cit.vyoma.mAtrakam ||7|159|53||
.
a.du:kham *sorrowless *
a.kSayatvAt
tad
atas du:kham kva kasya.cit *. then where is sorrow for anyone? *
vAcyam sa.vAcakam sarvam
yatra cid.vyoma.mAtrakam
*vlm.53. The intellect being free from pain, there is no cause of complaint
express, are but manifestations of vacuous intellect.
आवर्त.आदि यथा तोये शरीर.आदि तथा परे ॥७।१५९।५४॥
tat anyat tat anyat ca ke te tatra ekatA.dvite |
Avarta.Adi yathA toye zarIra.Adi tathA pare ||7|159|54||
.
*that's an Other & that's Another*
*:*
*what are they*
*there in Unity.Duality*
*?*
*like whirls in water **all the embodied are thus*
*Beyond*
*.*
*vlm.54. It is wrong to say, that the intellect is one thing and the body
and as the waves and whirlpools are seen in the waters, so are all these
bodies are known to abide in the Supreme being.
*sv.7.159.54 What a whirlpool is to water, the body is to the supreme
truth.
tatra ekatAdvite *– what are they there in Unity.Duality? + *Avarta.Adi
yathA toye .* like whirls in water *zarIra.Adi tathA pare *– all the
embodied are thus Beyond*
तत् सत्तासंनिवेश.आत्म कारणान्य् अन्य.ख.आत्म च ।
tat sattAsaMniveza.Atma kAraNAni anya.kha.Atma ca |
चित् भान.मात्रम् अव्यग्रम् खम् एव अप्रतिघम् जगत् ॥७।१५९।५५॥
cit bhAna.mAtram avyagram kham eva apratigham jagat ||7|159|55||
.
tat sattAsaMniveza.Atma . kAraNAni anya.kha=Atma ca cid.bhAna.mAtram
avyagram
kham eva a.pratigham jagat
.
*vlm.55. The universal pervation of divide essence, as that of the subtile
subtile substance also, being but a reflexion of the Divine Intellect.
division, distinction or contradiction between the two.
Azcaryam sughanam vyagram dravyam sa.pratigham sthitam |
तथा एते भूति.भूः न अस्ति वर्तमान.अनुभूति.भूः ॥७।१५९।५६॥
tathA ete bhUti.bhU: na asti vartamAna.anubhUti.bhU: ||7|159|56||
.
Azcaryam sughanam vyagram dravyam sa.pratigham sthitam tathA ite bhUtibhU:
na asti vartamAna.anubhUti.bhU:
.
*vlm.56. It is wonderful, how this subtile world appears as a solid body to
us; but conception is no substance at all, therefore the world has no
substantiality in it.
tatra bhrAntyA pizAca: ayam bhAti kha.AtmA iti budhyatAm |
यथा एतत् खम् तथा एतत् खम् एतत् खम् इति खम् स्थितम् ॥७।१५९।५७॥
yathA etat kham tathA etat kham etat kham iti kham sthitam ||7|159|57||
.
there thru delusion this *pishAca.Cannibal*
bhAti *seems to be *
kh*a.A*tmA iti budhyatAm *. it should be realized as a personal space + *
yathA eta*t k*ham tathA eta*t k*ham
eta*t k*ham iti kham sthitam
*vlm.57. It is the demon of error that reigns over us in its aerial form,
creation of error is as null and void, as the vacuous creation of the
intellect, (i. e. The sensible world is as void and null as the ideal one).
is nothing more than appearance which is non.existent.
तथा इतः भूरितः भूतमितो ऽन्यत् इति खम् परम् ।
tathA ita: bhUrita: bhUtamita: anyat iti kham param |
या एव चित्.भा जगत् सा एव न एकता अत्र न च द्विता ॥७।१५९।५८॥
yA eva cit.bhA jagat sA eva na ekatA atra na ca dvitA ||7|159|58||
.
tathA ita: bhU: ita: bhUtam . ita: anyat iti kham param yA eva cid.bhA
jagat sA eva . na ekatA atra na ca dvitA
.
*vlm.58. Hence this nether world below and the etherial worlds above, are
beings but reflexions of the Divine mind, are exhibited in various ways.
diversity nor even unity.
न च प्रतिघता काःचित् न च अप्रतिघ.रूपता ।
na ca pratighatA kA:cit na ca apratigha.rUpatA |
सर्वम् अप्रतिघम् दृश्यम् यथा भूत.अर्थ.दर्शिनः ॥७।१५९।५९॥
sarvam apratigham dRzyam yathA bhUta.artha.darzina: ||7|159|59||
.
na ca pratigha*.resistance/contradicttion*.tA kAzcit na ca
a.pratigha.rUpatA
sarvam a.pratigham dRzyam yathA bhUta.artha.darzina:
.
*sv.7.159.59 There is no contradiction nor is there a non.contradiction.
*vlm.59. The Intellect being a subtile entity, there is nothing as a solid
they appear to us solidified realities.
tajjJatA.a.tajjJate ca iha na satI na api asat.sthitI |
सत्ये सत्.असती च एकम् काष्ठ.मौनम् अतो ऽखिलम् ॥७।१५९।६०॥
satye sat.asatI ca ekam kASTha.maunam ata: akhilam ||7|159|60||
.
tat.jJatA=a.tat.jJate ca . iha . na satI na api a.sat.sthitI satye
sad.asatI ca ekam kASTha.maunam ata: akhilam
.
*vlm.60. The knowledge of the true verity and that of the unreality, are.
wood or stone, to pronounce anything in the affirmative or negative about
either.
yat dRzyam brahmatA anantam tadeva paramam padam |
इदम् सर्वम् परम् ब्रह्म.मात्रम् इत्य् एव संस्थितम् ॥७।१५९।६१॥
idam sarvam param brahma.mAtram iti eva saMsthitam ||7|159|61||
.
yat dRzyam *. what is a percept is *brahmatA anantam *. the boundless
state of Immensity *tadeva paramam padam *. that very Absolute state + *idam
sarvam *. this all *
param brahma.mAtram *. *iti eva saMsthitam
.
*vlm.61. The visible whole is the infinite Brahma, and this universe
forms, exhibiting the infinite attributes of the deity.
supreme Brahman.
एवम् नाम एष चित् धातुः कचत्य् एवम् यदात्मनि ।
evam nAma eSa cit dhAtu: kacati evam yadAtmani |
यस्य इदम् कचनम् व्योम्नः रूपम् अ=प्रतिघम् जगत् ॥७।१५९।६२॥
yasya idam kacanam vyomna: rUpam a.pratigham jagat ||7|159|62||
.
evam nAma eSa cid.dhAtu: kacati evam yadAtmani yasya idam kacanam vyomna:
rUpam a.pratigham jagat
.
*vlm.62. In this manner, is the substance of the Divine Intellect displayed
unsubstantantial world in its own vacuity.
notions there is no division and therefore such division is not real.
sarga.AdyA mRta.jIvanam sarvatra eva aGgule aGgule |
असंख्याः सन्ति असंख्यानाम् अदृश्य.अप्रतिघा* मिथः ॥७।१५९।६३॥
asaMkhyA: santi asaMkhyAnAm adRzya.apratighA* mitha: ||7|159|63||
.
sargAdyA: mRta.jIvanam sarvatraiva aGgule aGgule asaMkhyA: santi
asaMkhyAnAm
adRzya.apratighA mitha:
.
*vlm.63. The number of living beings, since the beginning of creation, is
their corporeal or incorporeal forms.
without any contradiction or conflict among them.
anyonyam siddha.lokA: te svam yatra prApya saMgatA: |
परस्परम् न पश्यन्ति मिथः प्रोता* अपि स्थिताः ॥७।१५९।६४॥
parasparam na pazyanti mitha: protA* api sthitA: ||7|159|64||
.
anyonyam *. *siddha.lokA: te *. *svam yatra prApya saMgatA:
parasparam na pazyanti *they do not see each.other *
mitha: protA: api sthitA: *. tho they're like beads on the same string*
*. *
*vlm.64. There are other siddha and spiritual beings, abiding with their
in all elements, but never come to see one another of their own kind.
भवत्य् आकाश* एव एषा दृश्य.श्रीः गगन.आत्मिका ।
bhavati AkAza* eva eSA dRzya.zrI: gagana.AtmikA |
अन्.अन्य.दृष्टा चित्.रूपा स्वप्नवत् स्व.आत्म.द्रष्टृका ॥७।१५९।६५॥
an.anya.dRSTA cit.rUpA svapnavat sva.Atma.draSTRkA ||7|159|65||
.
bhavati AkAze eva . *thus there becomes in Space *eSA dRzya.zrI: *this vast
Percept *
gagan*a.A*tmikA *with the nature of the sky *an.anya.dRSTA . cid.rUpA
*Conscious
form *
.
svapnavat sva.Atma.draSTRkA . *like your own image in a dream. *
*vlm.65. The exuberance of the visible world, being purely of aerial and
except when they appear to us in their aerial shapes in our dreams.
*var.typo. VLM. draSTTavakA and KG. draSTTakA.
eSA hi sam.parijJAtA tiSThanti api yathAsthitam |
भामात्र.रूप.निर्वाणा निशान्ता अ=प्रतिभा.आकृतिः ॥७।१५९।६६॥
bhAmAtra.rUpa.nirvANA nizAntA a.pratibhA.AkRti: ||7|159|66||
.
*for this is well understood/recollected *tiSThanti api *tho they
remain *yathAsthitam
*situate so *bhAmAtra.rUpa.nirvANA *as an apparent nirvANic form*
nizAntA a.pratibhA.AkRti:
.
*vlm.66. The world being well known, remains as it does in our inward
end of night, (i. e. dark and obscure).
dream. Though this consciousness may be fully awake and enlightened, its
object continues to appear to be, even as darkness continues till dawn.
zAnta.azeSa.vizeSa.ATma yathAsthitam avasthitam |
सत्.असत् वा जगत्.जालम् परि.ज्ञानेन शाम्यति ॥७।१५९।६७॥
sat.asat vA jagat.jAlam pari.jJAnena zAmyati ||7|159|67||
.
zAnta.a.zeSa.vi.zeSa.ATma yathAsthitam avasthitam sad.a.sat vA
jagaj.jAlam *a net of worlds *parijJAnena zAmyati *. thru understanding
there is peace. *
.
*vlm.67. It is a dark and indistinct maze, with nothing distinguishable in
keeping yourself afar you lose sight of it altogether.
yathA abdhi.jala.bindUnAm kSaNa.vizleSa.saMgamam |
चित्.अणूनाम् तथा ब्रह्म वारिधौ स्फुरताम् मिथः ॥७।१५९।६८॥
cit.aNUnAm tathA brahma vAridhau sphuratAm mitha: ||7|159|68||
.
*as of drops of sea.water *
kSaNa.vizleSa.saMgamam
cid.aNUnAm tathA
*thus of Conscious aNu.Atoms *
brahma vAridhau
*in the brahmic ocean *
sphuratAm mitha:
*vlm.68. As the praticles of water fly off, and fall again into the sea; so
subside, in the vast ocean of the Divine Mind. (So doth every thing proceed
from and recede into the Divine spirit).
minute,
स्वप्नवत् भाति सर्ग.श्रीः सर्ग.आदौ चित्.नभःमयी ।
svapnavat bhAti sarga.zrI: sarga.Adau cit.nabha:mayI |
अतः सर्वम् इदम् ब्रह्म शान्तम् इत्य् उपपद्यते ॥७।१५९।६९॥
ata: sarvam idam brahma zAntam iti upapadyate ||7|159|69||
.
svapnavad bhAti sarga.zrI: .
*like a dream appears the abundant Creation *
sarga.Adau *in the ocean of Creation*
cin.nabho.mayI – *made of the Conscious spacious sky *
ata: sarvam idam *hence all this *
brahma zAntam iti upapadyate – .
*vlm.69. This grandeur of creation is as the crowding throng of our dreams,
therefore know these effusions of the divine Intellect, and as calm and
quiet as the unruffled spirit of god. (that ever reposes in its calm
felicity).
dRSTAni ananta.vibhavAni mayA jaganti
भुक्तानि कार्य.परिणम* विजृम्भितानि ।
bhuktAni kArya.pariNama* vijRmbhitAni |
भ्रान्ता* दिशः दिश* बहूनि युगानि यावत्
jJAnAdRte kSayam upaiti na dRzya.doSa: ||7|159|70||
.
dRSTAni *sights . *ananta.vibhavAni – *an endless wealth .*
mayA .* by.me <http://by.me> *jaganti.*worlds *
bhuktAni .* enjoyed *
kArya.pariName
vijRmbhitAni
bhrAntA dizo diza bahUni yugAni
Wisdom *
kSaya*.decay/destruction/fall*.m upaiti.*approaching/reaching* na*.no/t*
dRzya.*percept/object*.doSa.*vice/sin*:
.
*vlm.70. I have seen the infinite glories of creation, and have felt the
the globe for ages; but I found no rest from the toils and troubles of the
delusive world, except in the knowledge of my vanities of the world.
DN70159 AFFECTIVE REALITIES 3.OC02.04
अग्निर् उवाच ।
agni: uvAca |
विपश्चिच्छ्रेष्ट भो साधो त्वम् गच्छ अभिमताम् दिशम् ।
vipazcit zreSTa bho sAdho tvam gaccha abhimatAm dizam |
स्थिरम् भू.मण्डलम् भूयम् प्रकृत.व्यवहारवत् ॥७।१५९।०१॥
sthiram bhU.maNDalam bhUyam prakRta.vyavahAravat ||7|159|01||
यज्ञम् यष्टुम् प्रज.ओघस्य शक्रः शततमम् दिवि ।
yajJam yaSTum praja.oghasya zakra: zatatamam divi |
tatra AhUta: asmi mantreNa gacchAmi gati.kovida ||7|159|2||
वसिष्ठ उवाच ।
vasiSTha uvAca |
इत्य् उक्त्वा भगवान् अग्निस् तत्र एव अन्तर् अधीयत ।
iti uktvA bhagavAn agni: tatra eva antar adhIyata |
गगने निर्मले याति अनलो वैद्युतो यथा ॥७।१५९।३॥
gagane nirmale yAti anala: vaidyuta: yathA ||7|159|3||
तथा अहम् अपि चित्तेन प्राक्तनांश् च स्वयम् वहन् ।
tathA aham api cittena prAktanAn ca svayam vahan |
पुनः स्व.कर्म निर्णेतुम् भ्रमन् व्योमनि संस्थितः ॥७।१५९।४॥
puna: sva.karma nirNetum bhraman vyomani saMsthita: ||7|159|4||
भूयो ऽपि दृष्टवान् अस्मि जगन्त्य् अगणितानि खे ।
bhUya: api dRSTavAn asmi jaganti a.gaNitAni khe |
नानाचार.विचाराणि नाना.संस्थानवन्ति च ॥७।१५९।५॥
nAnA.AcAra.vicArANi nAnA.saMsthAnavanti ca ||7|159|5||
क्वचिच् छन्नमय.अङ्गानि एकीभूतानि भूपते ।
kvacit channamaya.aGgAni ekI.bhUtAni bhUpate |
भान्ति चेतन्ति चोपन्ति हृदयानि हरन्ति च ॥७।१५९।६॥
bhAnti cetanti copanti hRdayAni haranti ca ||7|159|6||
क्वचिन् मृन्मय.देहानि सर्व.भूतानि राघव ।
भान्ति चेतन्ति चोपन्ति पर्वत.प्रतिमानि च ॥७।१५९।७॥
kvacit mRt.maya.dehAni sarva.bhUtAni rAghava |
bhAnti cetanti copanti parvata.pratimAni ca ||7|159|7||
क्वचिद् दारु.मय.अङ्गानि भान्ति भूतानि कुत्रचित् ।
kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit |
kvacit pASANa.dehAni santi bhUtAni bhUriza: ||7|159|8||
क्वचिद् आजीवम् एकत्र स्थितान्य् उपल.देहवत् ।
kvacit AjIvam ekatra sthitAni upala.dehavat |
वाङ्मात्र.व्यवहराणि भूतान्य् आलोकितानि खे ॥७।१५९।९॥
vAk.mAtra.vyavaharANi bhUtAni AlokitAni khe ||7|159|9||
इत्य् अहम् सुचिरम् कालम् पश्यन् नश्यन् मनस्तया ।
iti aham su.ciram kAlam pazyan nazyan manastayA |
अविद्या.अन्तम् अपश्यंश् च तत्र उद्विग्नो ऽभवम् दृशाम् ॥७।१५९।१०॥
avidyA.antam apazyan ca tatra udvigna: abhavam dRzAm ||7|159|10||
तपः कर्तुम् समुद्युक्तः कस्मिंश्चिन् मोक्ष.सिद्धये ।
tapa: kartum samudyukta: kasmin.cit mokSa.siddhaye |
prAha indra: mama ca eva idam mRga.yoni antaram hi khe ||7|159|11||
प्रवृत्तः स्वर्ग.संमोहे पूर्व.अभ्यास.वशीकृतः ।
pravRtta: svarga.saMmohe pUrva.abhyAsa.vazI.kRta: |
मन्दार.कानने तत्र भ्रमतो वै मम अम्बरे ॥७।१५९।१२॥
mandAra.kAnane tatra bhramata: vai mama ambare ||7|159|12||
तेन इत्य् उक्ते मया प्रोक्तम् देव खिन्नो ऽस्मि संसृतेः ।
tena iti ukte mayA proktam deva khinna: asmi saMsRte: |
मुच्य इयम् शीघ्रम् इत्य् उक्तम् श्रुत्वा उवाच ततो मम ॥७।१५९।१३॥
mucya iyam zIghram iti uktam zrutvA uvAca tata: mama ||7|159|13||
विशुद्ध.आत्मा त्व् अ=रूपो ऽहम् इति चैव हुत.आशनम् ।
vizuddha.AtmA tu a.rUpa: aham iti ca eva huta.Azanam |
वरम् गृहाणा इत्य् उक्ते स ततो ऽन्यम् याचितो मया ॥७।१५९।१४॥
varam gRhANA* iti ukte sa* tata: anyam yAcita: mayA ||7|159|14||
तव इयम् मृग.योन्य्.अन्तश् चिरम् संसरते चितिः ।
tava iyam mRga.yoni.anta: ciram saMsarate citi: |
अवश्यम् भवितव्यो ऽर्थ इति दृष्टो मया तव ॥७।१५९।१५॥
avazyam bhavitavya: artha* iti dRSTa: mayA tava ||7|159|15||
मृगो भूत्वा महा.पुण्याम् ताम् सभाम् सम्.अवाप्तवान् ।
yasyAm tat ahatam jJAnam mat.uktam bodham eSyati ||7|159|16||
तद् एवम् तत्र हरिणे भव.आर्तस् त्वम् भव अवनौ ।
tat evam tatra hariNe bhava.Arta: tvam bhava avanau |
आत्म.उदन्ताम् इदम् वन्ध्यम् सकलम् संस्मरिष्यसि ॥७।१५९।१७॥
Atma.udantAm idam vandhyam sakalam saMsmariSyasi ||7|159|17||
स्वप्न.भ्रमम् इव अशेष.संकल्प.रचित.उपमम् ।
svapna.bhramam iva azeSa.saMkalpa.racita.upamam |
परलोक.अनुभूत.अर्थ.कथा.आयात.अर्थ.संनिभम् ॥७।१५९।१८॥
paraloka.anubhUta.artha.kathA.AyAta.artha.saMnibham ||7|159|18||
यदा तु मृगता उन्मुक्तः पुरुषस् त्वम् भविष्यसि ।
yadA tu mRgatA unmukta: puruSa: tvam bhaviSyasi |
ज्ञान.अग्नि.दग्ध.देह.अन्ते तदा हृत्स्थम् स्फुरिष्यति ॥७।१५९।१९॥
jJAna.agni.dagdha.deha.ante tadA hRt.stham sphuriSyati ||7|159|19||
तेन ताम् त्वम् अविद्या.आख्यम् भ्रान्तम् त्यक्त्वा चिरम् स्थिताम् ।
bhaviSyasi vi.nirvANa: gata.spanda* iva anila: ||7|159|20||
इत्य् उक्ते तेन देवेन तदा एव प्रतिभा उदभूत् ।
iti ukte tena devena tadA eva pratibhA udabhUt |
मम अयम् हरिणो ऽस्मि इति वने ऽस्मिन् इति निश्चिता ॥७।१५९।२१॥
mama ayam hariNa: asmi iti vane asmin iti nizcitA ||7|159|21||
ततः प्रभृति सम्पन्नस् तत्र एव अन्तर.कोणके ।
tata: prabhRti sampanna: tatra eva antara.koNake |
हरिणो ऽहम् गिरिवरे तृण.दूर्व.अङ्कुर.आशनः ॥७।१५९।२२॥
hariNa: aham girivare tRNa.dUrva.aGkura.Azana: ||7|159|22||
ततः सीमान्त.सामन्तम् आगतम् मृगया अर्थिनम् ।
tata: sImAnta.sAmantam Agatam mRgayA arthinam |
दृष्ट्वा अहम् एकदा भीतः पलायन् अपरो ऽभवम् ॥७।१५९।२३॥
dRSTvA aham ekadA bhIta: palAyan apara: abhavam ||7|159|23||
ततस् तेन समाग्रम्य गृहम् नीत्वा दिन.त्रयम् ।
संस्थाप्य भीतः लीला.अर्थम् इह आनीतः, रघूद्वह ॥७।१५९।२४॥
tata: tena samAgramya gRham nItvA dina.trayam |
saMsthApya bhIta: lIlA.artham iha AnIta:, raghUdvaha ||7|159|24||
एष ते कथितः सर्वम् आत्म.उदन्तः मया अनघ ।
eSa* te kathita: sarvam Atma.udanta: mayA anagha |
संसार.माया.प्रतिमः नाना.आश्चर्य.रस.अन्वितः ॥७।१५९।२५॥
saMsAra.mAyA.pratima: nAnA.Azcarya.rasa.anvita: ||7|159|25||
अविद्या एवम् अनन्ता इयम् शाखा.प्रसर.शालिनी ।
avidyA evam anantA iyam zAkhA.prasara.zAlinI |
आत्म.ज्ञानाद् ऋते न एव केनचिन् नाम शाम्यति ॥७।१५९।२६॥
Atma.jJAnAt Rte na eva kenacit nAma zAmyati ||7|159|26||
यदा विपश्चिद् इत्य् उक्त्वा तत्र तूष्णीम् स्थितः क्षणात् ।
yadA vipazcit iti uktvA tatra tUSNIm sthita: kSaNAt |
सम्.अवोचत् तदा रामस् तम् अ=निन्द्य.मतिस् त्व् इदम् ॥७।१५९।२७॥
sam.avocat tadA rAma: tam a.nindya.mati: tu idam ||7|159|27||
एवम् पश्यत्य् अ=संकल्पो यो ऽन्य.संकल्प आत्मनि ।
evam pazyati a.saMkalpa: ya: anya.saMkalpa* Atmani |
मृगश् चेद् दृश्यताम् यातः कथम् सर्गे वद, प्रभो ॥७।१५९।२८॥
mRga: cet dRzyatAm yAta: katham sarge vada, prabho ||7|159|28||
महाशवम् यत् पतितम् यस्मिञ् जगति भूतले ।
mahA.zavam yat patitam yasmin jagati bhUtale |
tAm bhuvam pUrvam indreNa yajJa.garveNa gacchatA ||7|159|29||
पादेन अभिहतः व्योम्नि दुर्वासा* ध्यान.संस्थितः ।
गतासुर् इत्य् अ=विज्ञानात् तेन असौ कुपितो ऽशयत् ॥७।१५९।३०॥
pAdena abhihata: vyomni durvAsA* dhyAna.saMsthita: |
gatAsu: iti a.vijJAnAt tena asau kupita: azayat ||7|159|30||
शक्र, शक्र.अवनि.तलम् ब्रह्माण्ड.प्रतिमम् शवम् ।
zakra, zakra.avani.talam brahmANDa.pratimam zavam |
अ=चिरेण महाघोरम् तव चूर्णीकरिष्यति ॥७।१५९।३१॥
a.cireNa mahAghoram tava cUrNI.kariSyati ||7|159|31||
माम् इमम् शव.बुद्ध्या त्वम् यद् अतिक्रान्तवान् अतः ।
mAm imam zava.buddhyA tvam yat atikrAntavAn ata: |
शापेन ममताम् पृथ्वीम् शीघ्रम् आसादयिष्यसि ॥७।१५९।३२॥
zApena mamatAm pRthvIm zIghram AsAdayiSyasi ||7|159|32||
मृग.अर्थम् तेन मुनिना तथा देव इति सद् यथा ।
mRga.artham tena muninA tathA deva iti sat yathA |
तत्तया कथया आयातम् सदा एव विषयम् दृशाम् ॥७।१५९।३३॥
tattayA kathayA AyAtam sadA eva viSayam dRzAm ||7|159|33||
वस्तु.तस् तु न च एकम् सन् न द्वितीयम् न च अप्य् असत् ।
vastu.ta: tu na ca ekam sat na dvitIyam na ca api asat |
सा तथा प्रतिभा उदेति किम् सत् किम् अथवा अप्य् असत् ॥७।१५९।३४॥
sA tathA pratibhA udeti kim sat kim athavA api asat ||7|159|34||
अन्यच् च राघव इमाम् ताम् युक्तिम् स्वम् अपराम् शृणु ।
anyat ca rAghava imAm tAm yuktim svam aparAm zRNu |
एतस्मिन् नया अ=संदर्भे सुस्फुट.प्रतिपत्तये ॥७।१५९।३५॥
etasmin nayA a.saMdarbhe su.sphuTa.pratipattaye ||7|159|35||
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतश् च यत् ।
yasmin sarvam yata: sarvam yat sarvam sarva.ta: ca yat |
brahma tasmin mAhAbhAga kim na sambhavati iha hi ||7|159|36||
संकल्प.जातम् न अन्योन्यम् मिलति इत्य् उपपद्यते ।
saMkalpa.jAtam na anyonyam milati iti upapadyate |
संकल्प.जातम् अन्योन्यम् मिलति इत्य् उपपद्यते ॥७।१५९।३७॥
saMkalpa.jAtam anyonyam milati iti upapadyate ||7|159|37||
संकल्प.जातम् अन्योन्यम् मिलति इत्य् अवगम्यते ।
saMkalpa.jAtam anyonyam milati iti avagamyate |
सर्व.आत्मनि हि यत्र एव च्छाया तत्र एव च आतपः ॥७।१५९।३८॥
sarva.Atmani hi yatra eva *chAyA tatra eva ca Atapa: ||7|159|38||
न सम्भवति चेत् तत् तत् कथम् सर्व.आत्मतामियात् ।
na sambhavati cet tat tat katham sarva.AtmatAmiyAt |
मिथः च श्लिष्यति इत्य् एवम् अपि सत्.सर्व.रूपिणी ।
mitha: ca zliSyati iti evam api sat.sarva.rUpiNI |
न तद् अस्ति न यत् सत्यम् न तद् अस्ति न यत् मृषा ॥७।१५९।४०॥
na tat asti na yat satyam na tat asti na yat mRSA ||7|159|40||
सर्वत्र सर्वया सर्वम् सर्वदा सर्व.रूपिणि ।
sarvatra sarvayA sarvam sarvadA sarva.rUpiNi |
अहो न विषमा भाया मनो.मोह.विधायिनी ॥७।१५९।४१॥
aho na viSamA bhAyA mano.moha.vidhAyinI ||7|159|41||
विधयः प्रतिषेधाः च यत् एकत्र स्थितिम् गताः ।
vidhaya: pratiSedhA: ca yat ekatra sthitim gatA: |
ईदृशी ब्रह्म.सत्ता.ईशा यदेव आत्मानम् आत्मना ॥७।१५९।४२॥
IdRzI brahma.sattA.IzA yadeva AtmAnam AtmanA ||7|159|42||
तया अन्.आदिः स.आदिः च इत्य् अविद्या इत्य् अनुभूयते ।
tayA an.Adi: sa.Adi: ca iti avidyA iti anubhUyate |
न ज्ञप्ति.मात्र.कचनम् यदि स्यात् भुवन.त्रयम् ॥७।१५९।४३॥
na jJapti.mAtra.kacanam yadi syAt bhuvana.trayam ||7|159|43||
तत् माहाकल्प.नष्टानाम् सृष्टिः स्यात् कथम् अञ्जसा ।
tat mAhAkalpa.naSTAnAm sRSTi: syAt katham aJjasA |
कथम् अग्नेः कथम् वायोः सत्ता भूमेः कथम् भवेत् ॥७।१५९।४४॥
katham agne: katham vAyo: sattA bhUme: katham bhavet ||7|159|44||
तस्मात् स्वभाव.कचन.मात्रात् न अन्यद् ऋते जगत् ।
tasmAt svabhAva.kacana.mAtrAt na anyat Rte jagat |
शास्त्राणि अनुभवः लोका आ=महाकल्प.वादिनाम् ॥७।१५९।४५॥
zAstrANi anubhava: lokA* A=mahAkalpa.vAdinAm ||7|159|45||
येषाम् प्रमाणम् न.उ सर्वम् प्रशस्तैः तैः अलम् सताम् ।
yeSAm pramANam na.u sarvam prazastai: tai: alam satAm |
ज्ञप्ति.दृष्ट्या अनया सर्वम् प्रमाणी.भवति क्षणात् ॥७।१५९।४६॥
jJapti.dRSTyA anayA sarvam pramANI.bhavati kSaNAt ||7|159|46||
न अन्यया तनु तेन एवम् एव सारम् विदुः बुधाः ।
na anyayA tanu tena evam eva sAram vidu: budhA: |
शुद्धा ज्ञप्तिः ब्रह्म.सत्ता तु अविद्या अस्मि इति चेतनात् ॥७।१५९।४७॥
zuddhA jJapti: brahma.sattA tu avidyA asmi iti cetanAt ||7|159|47||
स्फुरति इयम् जगत्.रूपा वात.श्रीः स्पन्दनात् इव ।
sphurati iyam jagat.rUpA vAta.zrI: spandanAt iva |
न कःचन इह म्रियते जायते न च कःचन ॥७।१५९।४८॥
na ka:cana iha mriyate jAyate na ca ka:cana ||7|159|48||
मृतो ऽहम् इदम् अस्ति इति प्रतिभा एव चित्.आत्मिका ।
mRta: aham idam asti iti pratibhA eva cit.AtmikA |
मृतिः अत्यन्त.नाशः चेत् तत् सा निद्रा सुखा उपमा ॥७।१५९।४९॥
mRti: atyanta.nAza: cet tat sA nidrA sukhA upamA ||7|159|49||
पुनर्.दृश्य.उपलम्भः चेन् ननु जीवितम् एव तत् ।
punar.dRzya.upalambha: cen nanu jIvitam eva tat |
तस्मान् न इह अस्ति मरणम् तन् न एव इह अस्ति जीवितम् ॥७।१५९।५०॥
tasmAn na iha asti maraNam tan na eva iha asti jIvitam ||7|159|50||
कस्मिंश्चित्.मात्र.कचने द्वयम् वा अप्य् अस्ति न एव वा ।
kasmin.cit.mAtra.kacane dvayam vA api asti na eva vA |
चेतितम् द्वयम् अप्य् अस्ति न अस्ति द्वयम् अचेतितम् ॥७।१५९।५१॥
cetitam dvayam api asti na asti dvayam acetitam ||7|159|51||
चेतितम् च एकम् एव अस्ति स्वस्ति.अनन्तम् अतः चितः ।
cetitam ca ekam eva asti svasti.anantam ata: cita: |
चिन्.मात्र.व्यतिरेकेण किम् नाम वद जीवनम् ॥७।१५९।५२॥
cin.mAtra.vyatirekeNa kim nAma vada jIvanam ||7|159|52||
अ.दुःखम् अ=क्षयत्वात् तद् अतः दुःखम् क्व कस्यचित् ।
a.du:kham a.kSayatvAt tat ata: du:kham kva kasyacit |
वाच्यम् स.वाचकम् सर्वम् यत्र चित्.व्योम.मात्रकम् ॥७।१५९।५३॥
vAcyam sa.vAcakam sarvam yatra cit.vyoma.mAtrakam ||7|159|53||
तद् अन्यत् तद् अन्यत् च के ते तत्र एकता.द्विते ।
tat anyat tat anyat ca ke te tatra ekatA.dvite |
आवर्त.आदि यथा तोये शरीर.आदि तथा परे ॥७।१५९।५४॥
Avarta.Adi yathA toye zarIra.Adi tathA pare ||7|159|54||
तत् सत्तासंनिवेश.आत्म कारणान्य् अन्य.ख.आत्म च ।
tat sattAsaMniveza.Atma kAraNAni anya.kha.Atma ca |
चित् भान.मात्रम् अव्यग्रम् खम् एव अप्रतिघम् जगत् ॥७।१५९।५५॥
cit bhAna.mAtram avyagram kham eva apratigham jagat ||7|159|55||
आश्चर्यम् सुघनम् व्यग्रम् द्रव्यम् स.प्रतिघम् स्थितम् ।
Azcaryam sughanam vyagram dravyam sa.pratigham sthitam |
तथा एते भूति.भूः न अस्ति वर्तमान.अनुभूति.भूः ॥७।१५९।५६॥
tathA ete bhUti.bhU: na asti vartamAna.anubhUti.bhU: ||7|159|56||
तत्र भ्रान्त्या पिशाचः अयम् भाति ख.आत्मा इति बुध्यताम् ।
tatra bhrAntyA pizAca: ayam bhAti kha.AtmA iti budhyatAm |
यथा एतत् खम् तथा एतत् खम् एतत् खम् इति खम् स्थितम् ॥७।१५९।५७॥
yathA etat kham tathA etat kham etat kham iti kham sthitam ||7|159|57||
तथा इतः भूरितः भूतमितो ऽन्यत् इति खम् परम् ।
tathA ita: bhUrita: bhUtamita: anyat iti kham param |
या एव चित्.भा जगत् सा एव न एकता अत्र न च द्विता ॥७।१५९।५८॥
yA eva cit.bhA jagat sA eva na ekatA atra na ca dvitA ||7|159|58||
न च प्रतिघता काःचित् न च अप्रतिघ.रूपता ।
na ca pratighatA kA:cit na ca apratigha.rUpatA |
सर्वम् अप्रतिघम् दृश्यम् यथा भूत.अर्थ.दर्शिनः ॥७।१५९।५९॥
sarvam apratigham dRzyam yathA bhUta.artha.darzina: ||7|159|59||
तज्ज्ञता.अ.तज्ज्ञते च इह न सती न अप्य् असत्.स्थिती ।
tajjJatA.a.tajjJate ca iha na satI na api asat.sthitI |
सत्ये सत्.असती च एकम् काष्ठ.मौनम् अतो ऽखिलम् ॥७।१५९।६०॥
satye sat.asatI ca ekam kASTha.maunam ata: akhilam ||7|159|60||
यद् दृश्यम् ब्रह्मता अनन्तम् तदेव परमम् पदम् ।
yat dRzyam brahmatA anantam tadeva paramam padam |
इदम् सर्वम् परम् ब्रह्म.मात्रम् इत्य् एव संस्थितम् ॥७।१५९।६१॥
idam sarvam param brahma.mAtram iti eva saMsthitam ||7|159|61||
एवम् नाम एष चित् धातुः कचत्य् एवम् यदात्मनि ।
evam nAma eSa cit dhAtu: kacati evam yadAtmani |
यस्य इदम् कचनम् व्योम्नः रूपम् अ=प्रतिघम् जगत् ॥७।१५९।६२॥
yasya idam kacanam vyomna: rUpam a.pratigham jagat ||7|159|62||
सर्ग.आद्या मृत.जीवनम् सर्वत्र एव अङ्गुले अङ्गुले ।
sarga.AdyA mRta.jIvanam sarvatra eva aGgule aGgule |
असंख्याः सन्ति असंख्यानाम् अदृश्य.अप्रतिघा* मिथः ॥७।१५९।६३॥
asaMkhyA: santi asaMkhyAnAm adRzya.apratighA* mitha: ||7|159|63||
अन्योन्यम् सिद्ध.लोकाः ते स्वम् यत्र प्राप्य संगताः ।
anyonyam siddha.lokA: te svam yatra prApya saMgatA: |
परस्परम् न पश्यन्ति मिथः प्रोता* अपि स्थिताः ॥७।१५९।६४॥
parasparam na pazyanti mitha: protA* api sthitA: ||7|159|64||
भवत्य् आकाश* एव एषा दृश्य.श्रीः गगन.आत्मिका ।
bhavati AkAza* eva eSA dRzya.zrI: gagana.AtmikA |
अन्.अन्य.दृष्टा चित्.रूपा स्वप्नवत् स्व.आत्म.द्रष्टृका ॥७।१५९।६५॥
an.anya.dRSTA cit.rUpA svapnavat sva.Atma.draSTRkA ||7|159|65||
एषा हि सम्.परिज्ञाता तिष्ठन्ति अपि यथास्थितम् ।
eSA hi sam.parijJAtA tiSThanti api yathAsthitam |
भामात्र.रूप.निर्वाणा निशान्ता अ=प्रतिभा.आकृतिः ॥७।१५९।६६॥
bhAmAtra.rUpa.nirvANA nizAntA a.pratibhA.AkRti: ||7|159|66||
शान्त.अशेष.विशेष.आट्म यथास्थितम् अवस्थितम् ।
zAnta.azeSa.vizeSa.ATma yathAsthitam avasthitam |
सत्.असत् वा जगत्.जालम् परि.ज्ञानेन शाम्यति ॥७।१५९।६७॥
sat.asat vA jagat.jAlam pari.jJAnena zAmyati ||7|159|67||
यथा अब्धि.जल.बिन्दूनाम् क्षण.विश्लेष.संगमम् ।
yathA abdhi.jala.bindUnAm kSaNa.vizleSa.saMgamam |
चित्.अणूनाम् तथा ब्रह्म वारिधौ स्फुरताम् मिथः ॥७।१५९।६८॥
cit.aNUnAm tathA brahma vAridhau sphuratAm mitha: ||7|159|68||
स्वप्नवत् भाति सर्ग.श्रीः सर्ग.आदौ चित्.नभःमयी ।
svapnavat bhAti sarga.zrI: sarga.Adau cit.nabha:mayI |
अतः सर्वम् इदम् ब्रह्म शान्तम् इत्य् उपपद्यते ॥७।१५९।६९॥
ata: sarvam idam brahma zAntam iti upapadyate ||7|159|69||
दृष्टान्य् अनन्त.विभवानि मया जगन्ति
dRSTAni ananta.vibhavAni mayA jaganti
भुक्तानि कार्य.परिणम* विजृम्भितानि ।
bhuktAni kArya.pariNama* vijRmbhitAni |
भ्रान्ता* दिशः दिश* बहूनि युगानि यावत्
jJAnAdRte kSayam upaiti na dRzya.doSa: ||7|159|70||
*.*
*o*ॐ*m*
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: man*a: *bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
७१६०
FM7160 HEAVENS AND HELLS 3.OC05.06 .z56
https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
<https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0>
FM.7.160 HEAVENS AND HELLS 3.OC05.06 .
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
On Thu, Oct 4, 2018 at 9:27 PM jivadas <das....@gmail.com> wrote:
>
>
>
>
> DAILY READINGS fr 5 October, 2018
>
> fm6063 2.oc04-05 Dream of 100 rudras .z75
>
>
> https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0
>
> fm7160 3.oc05..06 Heavens and Hells .z56
>
>
> https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0
>
> fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
>
>
> https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0
>
>
>
>
>
> fm7159 3.oc02..04 Affective Realities .z70
>
>
> https://www.dropbox.com/s/oyzzttty751c7xb/fm7159%203.oc02..04%20Affective%20Realities%20.z70.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *Affective Realities*
>
>
>
> jd:
>
> *a Reality may be Affective o**&r Effective *
>
> *a bhavana and/or a karma *
>
> *moved by music o**&r making it*
>
> *: *
>
> *about such things *
>
> *AGNI, **the God of Fire* *continued to speak–*
>
>
>
> *The FIRE said—*
>
>
> 7.159.1
>
> विपश्चित् श्रेष्ट भो साधो त्वम् गच्छ_अभिमताम् दिशम् ।
>
> vipazcit zreSTa bho sAdho tvam gaccha_abhimatAm dizam |
>
> स्थिरम् भू.मण्डलम् भूयम् प्रकृत-व्यवहारवत् ॥७।१५९।०१॥
>
> sthiram bhU.maNDalam bhUyam prakRta-vyavahAravat ||7|159|01||
>
> .
>
>
> *:*
>
> *you should go*
>
> *the way you choose, steadfast, *an* Earth.domain-being*
>
> *involved in worldly affairs*
>
> *.*
> ~vlm.p.1. The god of fire added:—Go now O wise vipashchitt, to your wished
> for abodes and with the steadiness of your mind, conduct yourself with
> proper behavior everywhere on earth.
>
>
> मन् #man -> #abhiman -> #*abhimata* - longed for • wished, desired,
> allowed • supposed, imagined • abhimatam - n. - desire, wish + Ott. #
> • adapting to custom. y.sUtra.I.39
>
> * vipazcit zreSTa bho sAdho -* Scholar Vipashchit, you're the best, a
> good guy, a Sâdhu = *tvam gaccha_abhimatAm dizam -* you should go / the
> way you choose = *sthiram -* with a steady mind = *bhU.maNDalam bhUyam -*
> in the Earth.domain being = *prakRta-vyavahAravat *–* *involved in its
> affairs*
>
>
> 2
>
> यज्ञम् यष्टुम् प्रज.ओघस्य शक्रः शततमम् दिवि ।
>
> yajJam yaSTum praja.oghasya zakra: zatatamam divi |
>
> तत्र_आहूतः_अस्मि मन्त्रेण गच्छामि गति.कोविद ॥२॥
>
> tatra_AhUta:_asmi mantreNa gacchAmi gati.kovida ||2||
>
> .
>
>
> *"The Hundredmost"*
>
> *for the Mighty.Indra, Lord of the People*
>
> *.*
>
> *so I go*
>
> *.*
> Indra the lord of the assemblage of creatures,
>
> has been performing his hundred fold sacrifices in his celestial abode;
>
> and there I am invited to attend by an invocation of him. ~vlm.
>
> ~sv.7.159.2 I have been invited to the kingdom of heaven by Indra, the
> chief of the gods, who wishes to perform a sacred rite with my help. I
> shall go there.
>
> people-ocean = *zakra.*MightyIndra*: *= *zatatamam -* "The Hundredmost" =
> *divi *– in Heaven + *tatra AhUta: asmi *– there has called - *mantreNa – *by
> mantra = *gacchAmi – *I go, -* gati.kovida *– Wayfarer. *
>
> *x*
>
> *vipazcit zreSTa bho sAdho tvam gaccha_abhimatAm dizam | *
>
> *sthiram bhU.maNDalam bhUyam prakRta-vyavahAravat ||7|159|01||*
>
> *yajJam yaSTum praja.oghasya zakra: zatatamam divi | *
>
> *tatra_AhUta:_asmi mantreNa gacchAmi gati.kovida ||2|| *
>
> *z03*
>
>
>
> *Vasishtha** said—*
>
>
>
> *z03*
>
> *iti_uktvA bhagavAn agni:_tatra_eva_antar adhIyata | *
>
> *gagane nirmale yAti anala:_vaidyuta:_yathA ||3||*
> iti_uktvA bhagavAn agni:_tatra_eva_antar adhIyata |
>
> gagane nirmale yAti anala:_vaidyuta:_yathA ||3||
>
> .
>
>
> *this being said*
>
> *the Lord of Fire then*
>
> *disappeared*
>
> *like a lightning flash in the clear sky*
>
> *.*
> ~vlm. ... and passed through the transparent ether like the electric fire
> of lightning.
>
> iti_uktvA bhagavAn agni:_x tatra_eva_antar adhIyata | gagane nirmale yAti x
>
>
>
>
> *x04*
>
> *tathA_aham api cittena prAktanAn ca svayam vahan | *
>
> *puna: sva.karma nirNetum bhraman vyomani saMsthita: ||4|| *
> tathA_aham api cittena prAktanAn ca svayam vahan |
>
> puna: sva.karma nirNetum bhraman vyomani saMsthita: ||4||
>
> .
>
>
> cittena -* w affective mind = *
>
> prAktanAn - *thru prior karmas *
>
> ca svayam vahan *- x + *
> puna: sva.karma x
>
> nirNetum
>
> bhraman vyomani
>
> ~vlm.4. I was then led by my predestination to roam about in the air; and
> direct my mind into the investigation of my allotted acts, and the
> termination of my ignorance.
>
> ~sv.7.159.4 With all the psychological conditioning in my mind, I went my
> way to do what I had to do.
>
>
>
>
> *bhUya:_api dRSTavAn asmi jaganti_a-gaNitAni khe | *
>
> *nAnA.AcAra-vicArANi nAnA.saMsthAnavanti ca ||5|| *
> bhUya:_api dRSTavAn asmi jaganti_a-gaNitAni khe |
>
> nAnA.AcAra-vicArANi nAnA.saMsthAnavanti ca ||5||
>
> .
>
>
> jaganti_a-gaNitAni khe *- x + *
>
> nAnA.AcAra-vicArANi
>
> nAnA.saMsthAnavanti ca - *x. *
> ~vlm.5. I beheld again an innumerable host of heavenly bodies, roving
> about in the air; holding their positions at different stations of the
> firmament, and containing inhabitants of different natures and customs.
>
> ~sv.7.159.5 Once again, I saw in the infinite space countless worlds and
> universes.
>
>
>
>
> *z06*|*Ø*
>
> *kvacit channamaya.aGgAni ekI.bhUtAni bhUpate | *
>
> *bhAnti cetanti copanti hRdayAni haranti ca ||6|| *
> kvacit channamaya.aGgAni ekI.bhUtAni bhUpate |
>
> bhAnti cetanti copanti hRdayAni haranti ca ||6||
>
> .
>
>
> bhUpate *- Lord of the Earth, + *
> bhAnti cetanti copanti
>
> hRdayAni haranti ca ||6||
>
> .
>
>
> channamaya.aGgAni *- x = *
>
> ekI.bhUtAni bhUpate *- x + *
>
> bhAnti cetanti copanti - *they appear & conceive & move about *
>
> hRdayAni haranti ca - *and affect hearts . *
>
> ~vlm.6. Some of these were of one and* same* form, resembling floating
> appearance and slow motion. (The great velocity of heavenly bodies, appear
> to be slow when they are seen by the naked eyes of men from this distant
> earth).
>
> ~sv. Some of them were like umbrellas, some were like animals, some were
> full of trees, others were full of rocks.
>
> hRdayAni haranti ca> y7159.006.
>
> छद् #chad -> #chand -> #*channa *- covered, covered over obscured (the
> #*channam* -ind. – secretly • (with ##gai, to sing) in a low voice -> #
> *channe* -ind. secretly +
>
> #cha*ttra* = umbrella
>
>
>
> *x07*
>
> *kvacit mRt.maya-dehAni sarva.bhUtAni rAghava | *
>
> *bhAnti cetanti copanti parvata-pratimAni ca ||7||*
> kvacit mRt.maya-dehAni sarva.bhUtAni rAghava |
>
> bhAnti cetanti copanti parvata-pratimAni ca ||7||
>
> .
>
> kvacit mRt.maya-dehAni x
>
> sarva.bhUtAni rAghava x
>
> bhAnti cetanti copanti x
>
>
> *. *
>
> *in some places all the beings have* *bodies made of mud,*
>
> *rAghava,*
>
> *and they appear & conceive*
>
> *and move about like mountains*
>
> *. *
> ~vlm. ... of earthy substance, but shining and moving onward like
> mountains in motion.
>
>
>
>
> *kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit | *
>
> *kvacit pASANa-dehAni santi bhUtAni bhUriza: ||8|| *
> kvacit dAru.maya.aGgAni bhAnti bhUtAni kutracit |
>
> kvacit pASANa-dehAni santi bhUtAni bhUriza: ||8||
>
> .
>
> kvacit dAru.maya.aGgAni
>
>
> kvacit pASANa-dehAni
>
> santi bhUtAni bhUriza: *- x. *
> ~vlm.8. Some were of woody appearance, and others of stony substance; but
> they are all lightsome bodies, and all moving onward in their uninterrupted
> course.
>
> ~sv.7.159. 6-9 Some of them were like umbrellas, some were like animals,
> some were full of trees, others were full of rocks.
>
>
>
>
> *z09*
>
> *kvacit AjIvam ekatra sthitAni_upala-dehavat | *
>
> *vAk.mAtra-vyavaharANi bhUtAni_AlokitAni khe ||9|| *
> kvacit AjIvam ekatra sthitAni_upala-dehavat |
>
> vAk.mAtra-vyavaharANi bhUtAni_AlokitAni khe ||9||
>
> .
>
> kvacit AjIvam ekatra
>
>
> vAG.mAtra-vyavaharANi bhUtAni_ AlokitAni khe *- x. *
> ~vlm.9. I beheld also some figures like carved statues of stone, standing
> in the open space of my mind, and talking together all their live-long days.
>
> ~sv.7.159. 6-9 Some of them were like umbrellas, some were like animals,
> some were full of trees, others were full of rocks.
>
>
>
> इति_अहम् सु.चिरम् कालम् पश्यन् नश्यन् मनस्तया ।
>
> अविद्या.अन्तम् अपश्यन्_च तत्र_उद्विग्नः_अभवम् दृशाम् ॥१०॥
>
> iti_aham su.ciram kAlam pazyan nazyan manastayA |
>
> avidyA.antam apazyan_ca tatra_udvigna:_abhavam dRzAm ||10||
>
> .
>
>
> pazyan_ -* seeing = *
>
> nazyan_manastayA |
>
> avidyAntam apazyan_ca -* and not seeing the end of ignorance = *
>
> tatra udvign:_abhavam dRzAm *- x. *
> ~vlm.10. In this manner I behold for a long while, many such figures like
> images in my dream, and was quite bewildered in my utter ignorance of them.
>
> ~sv.7.159.10 But I had not arrived at the end of ignorance, at the limits
> of ignorance; hence I was depressed and dejected.
>
>
>
> तपः कर्तुम् समुद्युक्तः कस्मिन्.चित् मोक्ष.सिद्धये ।
>
> प्राह_इन्द्रः_मम च_एव_इदम् मृग-योनि_अन्तरम् हि खे ॥११॥
>
> tapa: kartum samudyukta: kasmin.cit mokSa.siddhaye |
>
> prAha_indra:_mama ca_eva_idam mRga-yoni_antaram hi khe ||11||
>
> .
>
> prAha_indro mama ca_eva_idam mRga-yony=antaram hi khe ||11||
>
> ~vlm.11. I then intended to perform my austere devotion, in order to
> obtain my liberation; when the god Indra appeared unto me and said; "no
> vipaschit, you are doomed to become a stag again, and not entitled to your
> liberation now."
>
> ~sv.7.159.11-12 Thereupon, I decided to engage myself in penance. Seeing
> this, Indra said to me: "O vipazcit, in space you and I have bodies of
> deer. On account of the deluded notion of a heaven which was in me before,
> I am wandering in heaven."
>
>
>
>
> *z12*
> प्रवृत्तः स्वर्ग-संमोहे पूर्व.अभ्यास-वशी.कृतः ।
>
> मन्दार-कानने तत्र भ्रमतः वै मम_अम्बरे ॥१२॥
>
> pravRtta: svarga-saMmohe pUrva.abhyAsa-vazI.kRta: |
>
> mandAra-kAnane tatra bhramata: vai mama_ambare ||12||
>
> .
>
> *- caused by force of prior practice = *mandara-kAnane tatra *- there in
> a mandara forest = *bhramato vai mama_ambare *- wandering about my
> space/sky... *
> ~vlm.12. You are propelled by your previous predilection to prefer the
> pleasures of heaven; therefore I must direct you to dwell in my paradise,
> and wander there amidst my gardens of mandara trees,
>
> ~sv.7.159.11-12 Thereupon, I decided to engage myself in penance. Seeing
> this, Indra said to me: "O vipazcit, in space you and I have bodies of
> deer. On account of the deluded notion of a heaven which was in me before,
> I am wandering in heaven."
>
> *- caused by force of prior practice = *mandara-kAnane tatra *- there in
> a mandara forest = *bhramato vai mama_ambare *- wandering about my
> space... *
>
>
>
> *x13*
> तेन_इति_उक्ते मया प्रोक्तम् देव खिन्नः_अस्मि संसृतेः ।
>
> मुच्य_इयम् शीघ्रम् इति_उक्तम् श्रुत्वा_उवाच ततः मम ॥१३॥
>
> tena_iti_ukte mayA proktam deva khinna:_asmi saMsRte: |
>
> mucya_iyam zIghram iti_uktam zrutvA_uvAca tata: mama ||13||
>
> .
>
> *deva *- Divinity, = *khinn*a: *asmi saMsRte: *- "I'm sick.of this
> convolving mess + *mucyeyam zIghram *- let me be free of this at.once" = *iti_
> uktam *- so said = *
>
> *he heard & spoke of that to me. *
> ~vlm.13. Being thus bid by him, I rejoined and said to him; I am weary, O
> lord, with the troubles of the world, and want to get my release from them;
> ordain therefore my immediate emancipiation from them.
>
> ~sv.7.159.13 Hearing this, I said to Indra: "O king of heaven, I am tired
> of this saMsAra. Kindly release me from this saMsAra quickly."
>
> *deva *- Divinity, = *khinn*a: *asmi saMsRte: *- "I'm sick.of this
> convolving mess + *mucyeyam zIghram *- let me be free of this at.once" = *iti_
> uktam *- so said = *zrutvA_uvAca tato mama *- hvg heard he spoke of that
> to me. *
>
>
>
> *y14*|*Ø*
> विशुद्ध.आत्मा तु_ अ-रूपः_अहम् इति च_एव हुत.आशनम् ।
>
> वरम् गृहाणा* इति_उक्ते स* ततः_अन्यम् याचितः मया ॥१४॥
>
> vizuddha.AtmA tu_ a-rUpa:_aham iti ca_eva huta.Azanam |
>
> varam gRhANA* iti_ukte sa* tata:_anyam yAcita: mayA ||14||
>
> .
>
>
> iti ca_eva hut*a.A*zanam |
>
> varam gRhANA_iti_ ukte* sa* *? metre
>
> tat*a: *anyam yAcito mayA * -* *x = *
>
> *. *
> ~vlm.14. The god listened to my prayer and said; emancipation attends on
> the pure soul, which is purged from all its desires; and this had been
> already expounded to you by the god of fire (in his narrative of the sage
> and hinter); ask therefore some other boon, said he, and I begged him to
> tell me of my next and future state.
>
> ~sv.7.159.14-15 INDRA said to vipazcit: Your consciousness is moving in
> the deer-species. Hence, I see that birth as a deer is inevitable.
>
>
>
>
> *z15*
> तव_इयम् मृग-योनि~अन्तः_चिरम् संसरते चितिः ।
>
> अवश्यम् भवितव्यः_अर्थ* इति दृष्टः मया तव ॥१५॥
>
> tava_iyam mRga-yoni~anta:_ciram saMsarate citi: |
>
> avazyam bhavitavya:_artha* iti dRSTa: mayA tava ||15||
>
> .
>
>
> ciram saMsarate citi: *- x + *
>
> avazyam bhavitavy*a: *artha
>
> iti dRSTa: mayA tava *– so is seen by me for you. *
> ~vlm.15. Indra replied and said:—I find you to be fated to be changed to
> the state of a deer hereafter, from the fond desire of your heart, to
> wander about and feed freely in the fields.
>
> ~sv.7.159.14-15 INDRA said to vipazcit: Your consciousness is moving in
> the deer-species. Hence, I see that birth as a deer is inevitable.
>
>
>
> मृगः भूत्वा महा.पुण्याम् ताम् सभाम् सम्.अवाप्तवान् ।
>
> यस्याम् तत् अहतम् ज्ञानम् मत्.उक्तम् बोधम् एष्यति ॥१६॥
>
> mRga: bhUtvA mahA.puNyAm tAm sabhAm sam.avAptavAn |
>
> yasyAm tat ahatam jJAnam mat.uktam bodham eSyati ||16||
>
> .
>
> mRga: bhUtvA mahApuNyAm x
>
> yasyAm tat_ ahatam jJAnam x
>
> ~vlm.16. By becoming a deer, you will have to enter the holy assembly (of
> Dasharatha); where another deer like you, has obtained his liberation
> before, by listening to the spiritual instructions formerly delivered there
> by me.
>
> ~sv.7.159.16-18 As a deer you will reach that great assembly where you
> will be awakened after listening to your own story.
>
>
>
> तत् एवम् तत्र हरिणे भव.आर्तः त्वम् भव_अवनौ ।
>
> आत्म.उदन्ताम् इदम् वन्ध्यम् सकलम् संस्मरिष्यसि ॥१७॥
>
> tat evam tatra hariNe bhava.Arta: tvam bhava_avanau |
>
> Atma.udantAm idam vandhyam sakalam saMsmariSyasi ||17||
>
> .
>
> tat_ evam tatra
>
>
> bhava.Arta:_ tvam bhava - *x = *
>
> avanau *- on earth + *
>
> Atm*a.u*dantAm idam vandhyam
>
> sakalam saMsmariSyasi *- x. *
> ~vlm.17. Therefore be born as a deer in some forest on earth with your
> pensive soul; and you will then come to recollect your past life from its
> relation by Vasishtha (in the court of king Dasharatha).
>
> ~sv.7.159.16-18 As a deer you will reach that great assembly where you
> will be awakened after listening to your own story.
>
>
>
>
> *z18*
> स्वप्न-भ्रमम् इव_अशेष-संकल्प-रचित.उपमम् ।
>
> परलोक.अनुभूत.अर्थ-कथा.आयात.अर्थ-संनिभम् ॥१८॥
>
> svapna-bhramam iva_azeSa-saMkalpa-racita.upamam |
>
> paraloka.anubhUta.artha-kathA.AyAta.artha-saMnibham ||18||
>
> .
>
> svapna-bhramam iva –
>
>
> azeSa-saMkalpa-racit*a.u*pamam -
>
> *x = *
>
> paraloka.anubhUta.artha-kath*A.A*yAta.artha-saMnibham
>
> - *x **Otherworld*-*experienced*-artha-kath*A.A*yAta.artha-*resemblance**.
> *
> ~vlm.18. You will learn there, that all this existence is but the delusion
> of a dream, and the creation of imagination; and the account of your future
> life depicted in its true colour.
>
> ~sv. As a deer you will reach that great assembly where you will be
> awakened after listening to your own story.
>
>
>
> यदा तु मृगता_उन्मुक्तः पुरुषः_त्वम् भविष्यसि ।
>
> ज्ञान.अग्नि-दग्ध-देह.अन्ते तदा हृत्.स्थम् स्फुरिष्यति ॥१९॥
>
> yadA tu mRgatA_unmukta: puruSa:_tvam bhaviSyasi |
>
> jJAna.agni-dagdha-deha.ante tadA hRt.stham sphuriSyati ||19||
>
> .
>
> the state of a deer = *tvam bhaviSyasi *- you will become + *
>
> jJAna.agni-dagdha-deha.ante -* while Wisdom.fire-burnt.body-end = *
>
> tadA hRt.stham sphuriSyati *- then Heart.set will project. *
> ~sv.7.159.19 When you enter into the fire of wisdom, you will gain a human
> form and also spiritual unfoldment in your heart.
>
> ~vlm.19. After being released from the body of the deer, you shall regain
> your human form, and perceive the rays of hoîy light shining in your inward
> spirit.
>
> the state of a deer = *tvam bhaviSyasi *- you will become + *jJAna.agni-dagdha-deha.ante
> -* while Wisdom.fire-burnt.body-end = *tadA hRt.stham sphuriSyati *- then
> Heart.set will project. *
>
>
>
> *y20*
> तेन ताम् त्वम् अविद्या.आख्यम् भ्रान्तम् त्यक्त्वा चिरम् स्थिताम् ।
>
> भविष्यसि वि.निर्वाणः गत-स्पन्द* इव_अनिलः ॥२०॥
>
> tena tAm tvam avidyA.Akhyam bhrAntam tyaktvA ciram sthitAm |
>
> bhaviSyasi vi.nirvANa: gata-spanda* iva_anila: ||20||
>
> .
>
>
> bhrAntam tyaktvA ciram sthitAm *- x + *
>
> bhaviSyasi vi.nirvANo gatas.panda iva_anila: *- x. *
> ~vlm.20. This light will then dispel the long prevailing gloom of
> ignorance from your mind, and then you shall attain your nirvana
> supineness, as the calm and breathless wind.
>
> ~sv.7.159.20 Then you will abandon your ignorance and regain utter peace
> like wind devoid of movement.
>
>
>
>
> *z21*
> इति_उक्ते तेन देवेन तदा_एव प्रतिभा_उदभूत् ।
>
> मम_अयम् हरिणः_अस्मि_इति वने_अस्मिन्_इति निश्चिता ॥२१॥
>
> iti_ukte tena devena tadA_eva pratibhA_udabhUt |
>
> mama_ayam hariNa:_asmi_iti vane_asmin_iti nizcitA ||21||
>
> .
>
>
> *just then *
>
> *there flashed upon my thought *
>
> *convictedly *
>
> *"**This yellow stag I am in this very forest!" *
> ~vlm.21. After the god had said so, I had the presentiment of being a deer
> in this forest, and entirely forgot my human nature, under my firm
> conviction of having become a beast.
>
> ~sv.7.159.21 VIPASHCHIT (BHÂSA) continued: When Indra said so, the
> awareness arose in me: 'I am a deer.'
>
> just then = *pratibhA_udabhUt *– a *pratibhA*.Imagining arose + *mama -*
> for me = *ayam hariN*a: *asmi -* this yellow stag I am = *iti vane_asmin *-
> so in this forest = *iti niScitA *- so convinced* by it*. *
>
>
>
> *x22*
> ततः प्रभृति सम्पन्नः तत्र_एव_अन्तर-कोणके ।
>
> हरिणः_अहम् गिरिवरे तृण-दूर्व~अङ्कुर~आशनः ॥२२॥
>
> tata: prabhRti sampanna:_ tatra_eva_antara-koNake |
>
> hariNa:_aham girivare tRNa-dUrva~aGkura~Azana: ||22||
>
> .
>
>
> tatraiva_antara-koNake *- x + *
>
> hariN*a: *aham girivare
>
> tRNa-dUrva.aGkur*a.A*zana: *- x. *
> ~vlm.22. I have been ever since residing in the recess of these woods,
> under the impression of my being changed to a stag; and feeding ever since
> upon the grass and herbs growing on the mountain top.
>
>
>
> ततः सीमान्त-सामन्तम् आगतम् मृगया_अर्थिनम् ।
>
> दृष्ट्वा_अहम् एकदा भीतः पलायन् अपरः_अभवम् ॥२३॥
>
> tata: sImAnta-sAmantam Agatam mRgayA_arthinam |
>
> dRSTvA_aham ekadA bhIta: palAyan apara:_abhavam ||23||
>
> .
>
> tata: sImAnta-sAmantam x
>
>
> dRSTvA_aham ekadA bhIta: x
>
> palAyanapar*a: *abhavam *- x. *
> ~vlm.23. Here I saw once a body of troopers coming to a hunting excursion;
> and being then affrighted at the sight, I betook myself to flight.
>
> ~sv.7.159.23 Once when a hunter pursued me, I began to run. But he
> overpowered me and took me home.
>
>
>
>
> *z24*
> ततः_ तेन समाग्रम्य गृहम् नीत्वा दिन.त्रयम् ।
>
> संस्थाप्य भीतः लीला.अर्थम् इह_आनीतः, रघूद्वह ॥२४॥
>
> tata:_ tena samAgramya gRham nItvA dina.trayam |
>
> saMsthApya bhIta: lIlA.artham iha_AnIta:, raghUdvaha ||24||
>
> .
>
>
> gRham nItvA - *brought to a house = *
>
> dina.trayam saMsthApya *– stopped for three days + *
>
> bhIta: lIlArtham iha AnIta: - *x = *
>
> raghUdvaha *- best of the radghu clan. *
> ~vlm.24. They then laid hold of me, and took me to their place; where they
> kept me for some days for their pleasure, and at last brought me hither
> before Râma.
>
> ~sv.7.159.24 He kept me there for a few days and then he brought me to you
> to be your pet.
>
>
>
> एष* ते कथितः सर्वम् आत्म.उदन्तः मया_अनघ ।
>
> संसार.माया.प्रतिमः नाना.आश्चर्य-रस.अन्वितः ॥२५॥
>
> eSa* te kathita: sarvam Atma.udanta: mayA_anagha |
>
> saMsAra.mAyA.pratima: nAnA.Azcarya-rasa.anvita: ||25||
>
> .
>
> eSa te kathita: sarvam
>
>
> anagha *- dear boy + *
>
> saMsAra.mAyA.pratima:
>
> nAnA.Azcarya-rasa.anvita: *- x. *
> ~vlm.25. I have thus related to you all the incidents of my life; and the
> magical scenes of the world, too full of marvelous events.
>
> ~sv.7.159.25 Thus have I told you my story, O Râma, which clearly
> illustrates the illusory nature of this saMsAra.
>
>
>
> 26
>
> अविद्या_एवम् अनन्ता_इयम् शाखा-प्रसर-शालिनी ।
>
> avidyA_evam anantA_iyam zAkhA-prasara-zAlinI |
>
> आत्म-ज्ञानात् ऋते न_एव केनचित्_नाम शाम्यति ॥२६॥
>
> Atma-jJAnAt Rte na_eva kenacit_nAma zAmyati ||26||
>
> .
>
>
> *its branches branch abundantly*
>
> *:*
>
> *except.for Self.Wisdom there is not anything U would call*
>
> *Quieting*
>
> *.*
> ~vlm.26. It is the production of our ignorance, which pervades over all
> things, and branches out into innumerable forms in everything that presents
> itself to our view; and there is nothing whatever to dispel this darkness,
> ~sv.7.159.26 Limitless is this ignorance with countless branches in all
> directions; it cannot come to an end by any means other than
>
> *** avidyA_evam anantA_ -* Ignorance so is boundless = *iyam
> zAkhA-prasara-zAlinI *– it's branches-emerging-abounding + *Atma-jJAnAt_
> Rte na_eva -* except.for Self.Wisdom there is not anything = *kenacin_nAma
> -* whatever U call it = *zAmyati *– Quieting. *
>
> *x*
>
>
>
> *z27*
> यदा विपश्चित्_इति_उक्त्वा तत्र तूष्णीम् स्थितः क्षणात् ।
>
> सम्.अवोचत् तदा रामः तम् अ.निन्द्य-मतिः तु_इदम् ॥२७॥
>
> yadA vipazcit_iti_uktvA tatra tUSNIm sthita: kSaNAt |
>
> sam.avocat tadA rAma: tam a.nindya-mati: tu_idam ||27||
>
> .
>
>
> tatra tUSNIm sthita: kSaNAt *- there suddenly he was quiet + *
>
> samavoca*t t*adA rAma: *- then rAma replied = *
>
> tam a.nindya-mati:_ tu_ idam *- x. *
> unblamingly:
>
> ~vlm.27. Válmiki relates:—Then as Vipaschit had held his silence after
> speaking in this manner; he was accosted by the well minded Râma with the
> following words.
>
>
>
> एवम् पश्यति_अ-संकल्पः यः अन्य-संकल्प* आत्मनि ।
>
> मृगः चेत् दृश्यताम् यातः कथम् सर्गे वद, प्रभो ॥२८॥
>
> evam pazyati_a-saMkalpa: ya: anya-saMkalpa* Atmani |
>
> mRga: cet dRzyatAm yAta: katham sarge vada, prabho ||28||
>
> .
>
> evam pazyati_a-saMkalpA:
>
>
> mRga:_cet_dRzyatAm yAta:
>
> katham sarge vada prabho *- x. *
> ~vlm.28. Râma said:—Tell me sir, how a person without any desire of his
> own, sees the object of another's desire in himself; and could the deer
> thought of by yourself, could come to the sight of others in Indra's
> Paradise.
>
> ~sv.7.159.28 How was it possible for you to be seen by others when your
> form arose in your saMkalpa?
>
>
>
> महा.शवम् यत् पतितम् यस्मिन् जगति भूतले ।
>
> ताम् भुवम् पूर्वम् इन्द्रेण यज्ञ-गर्वेण गच्छता ॥२९॥
>
> mahA.zavam yat patitam yasmin jagati bhUtale |
>
> tAm bhuvam pUrvam indreNa yajJa-garveNa gacchatA ||29||
>
> .
>
>
> yasmin_jagati bhUtale *- where on the face of the earth + *
>
> tAm bhuvam pUrvam indreNa – *that earth formerly by indra the Crafty = *
>
> yajJa-garveNa gacchatA *- x. *
> ~vlm.29. Vipaschit replied:—Let me tell you that the earth where upon the
> huge carcass had fallen, was once before trodden upon by Indra, with the
> pride of his performance of a hundred sacrifices.
>
> ~sv.7.159.29 VIPASHCHIT (BHÂSA) continued: Once while Indra was passing
> through the sky,
>
>
>
>
> *z30*
> पादेन_अभिहतः व्योम्नि दुर्वासा* ध्यान-संस्थितः ।
>
> गतासुः इति_अ-विज्ञानात् तेन_असौ कुपितः_अशयत् ॥३०॥
>
> pAdena_abhihata: vyomni durvAsA* dhyAna-saMsthita: |
>
> gatAsu: iti_a-vijJAnAt tena_asau kupita:_azayat ||30||
>
> .
>
> pAdena_abhihata: vyomni
>
>
> gatAsu:_ x
>
> iti_ a-vijJAnAt *- so thru lack of understanding = *
>
> tena_asau kupit*a: *azayat *- x. *
> ~vlm.30. There strutting along in his hanghty strides, he met the
> anchorite Durvasas sitting still in his meditative mood; and believing him
> to be a dead body lying on his way, he knocked it down with his feet.
>
> ~sv.7.159.30 full of vanity at having successfully completed a sacred
> rite, he kicked the body of the sage Durvasa who was in meditation.
>
>
> clothed, naked •• *Durvásà.Hardways* (son of atri by anasUyA, and thought
>
>
>
>
>
> 31
>
> शक्र, शक्र.अवनि-तलम् ब्रह्माण्ड-प्रतिमम् शवम् ।
>
> zakra, zakra.avani-talam brahmANDa-pratimam zavam |
>
> अ-चिरेण महाघोरम् तव चूर्णी.करिष्यति ॥३१॥
>
> a-cireNa mahAghoram tava cUrNI.kariSyati ||31||
>
> .
>
> dust*
>
> *with mighty.fearsomeness*
>
> *by a corpse U can compare with *
>
> *the Cosmic Egg*
>
> *! *
> ~vlm.31. At this the angry anchorite threatened the proud god with
> saying:—0 Indra! as you have dashed me with your feet by thinking me a
> lifeless corpse, so will a huge carcass shortly fall upon this ground and
> slash it to pieces and reduce it to dust.
>
> ~sv.7.159.31 The sage cursed him: "O Indra, that earth to which you are
> going will soon be reduced to nothing.
>
> Earth *= brahmANDa - *a Cosmic Egg*-pratima-*comparable-*m zava.*corpse*-m
> *+ *a-cireNa – *will not take long = *mahAghoram – *the
> Mighty.Fearsomeness = *tava -* of you = *cUrNI.kariSyati *- to grind to
> dust. *
>
>
>
> *y32*|o/
> माम् इमम् शव-बुद्ध्या त्वम् यत्_अतिक्रान्तवान्_अतः ।
>
> शापेन ममताम् पृथ्वीम् शीघ्रम् आसादयिष्यसि ॥३२॥
>
> mAm imam zava-buddhyA tvam yat_atikrAntavAn_ata: |
>
> zApena mamatAm pRthvIm zIghram AsAdayiSyasi ||32||
>
> .
>
>
> zava-buddhyA -
>
> tvam yat_ atikrAntavAn_ata: *- x + *
>
> zApena -* with a curse = *
>
> mamatAm pRthvIm
>
> zIghram AsAdayiSyasi *- x. *
> ~vlm.32. And as you have spurned me as a dead body, so art thou accursed
> to be crushed under the falling carcass on earth
>
> ~sv.7.159.32 Because you kicked me thinking I was dead,
>
>
>
>
> *z33*
> मृग.अर्थम् तेन मुनिना तथा देव_इति सत्_यथा ।
>
> तत्तया कथया_आयातम् सदा_एव विषयम् दृशाम् ॥३३॥
>
> mRga.artham tena muninA tathA deva_iti sat_yathA |
>
> tattayA kathayA_AyAtam sadA_eva viSayam dRzAm ||33||
>
> .
>
> mRga.artha tena muninA
>
>
> tattayA kathayA_AyAtam
>
> sadA_eva viSayam dRzAm *- x. *
> ~vlm.33. He transformed into a deer, as he was king of kings before, and
> remained in his appearance according to his ideas.
>
> ~sv.7.159.33 you will soon go to that very earth and live as a deer as
> long as vipazcit lives there as a deer." Therefore, we became deer which
> could be seen by others.
>
>
>
> वस्तु.तः_तु न च_एकम् सत्_न द्वितीयम् न च_अपि_असत् ।
>
> सा तथा प्रतिभा_उदेति किम् सत् किम् अथवा_अपि_असत् ॥३४॥
>
> vastu.ta:_tu na ca_ekam sat_na dvitIyam na ca_api_asat |
>
> sA tathA pratibhA_udeti kim sat kim athavA_api_asat ||34||
>
> .
>
>
> na ca *neither *
>
> ekam sat *one is reality *
>
> na dvitIyam - *nor a second = *
>
> na ca_api_ asat *- not even unreality + *
>
> sA tathA pratibhA_udeti *it thus arises as projection *
>
> kim sat *where's the reality? *
>
> kim athavA_api_ asat *- or otherwise the unreality? *
> ~vlm.34. In truth neither is the actual world a reality, nor the imaginary
>
> ~sv.7.159.34 Of course, an object that arises in one's own mind is as
> unreal as an object that arises in another's.
>
>
>
> अन्यत्_च राघव_इमाम् ताम् युक्तिम् स्वम् अपराम् शृणु ।
>
> एतस्मिन् नया_अ-संदर्भे सु.स्फुट-प्रतिपत्तये ॥३५॥
>
> anyat_ca rAghava_imAm tAm yuktim svam aparAm zRNu |
>
> etasmin nayA_a-saMdarbhe su.sphuTa-pratipattaye ||35||
>
> .
>
>
> tAm yuktim svam aparAm zRNu *- x + *
>
> etasmin_naya.a.saMdarbhe
>
> su.sphuTa-pratipattaye *- x. *
> ~vlm.35. Listen now, O Râma, to another reason, which appertains to this
> subject, and clearly settle's the point in question. (That god being
> Almighty and all in all, it makes no difference whatever, whether the world
> is viewed as his creation or as a pantheon).
>
> ~AB. ... nayA ... ||
>
> ~sv.7.159.35 35-36 Again, since Brahman the infinite consciousness is all
> this and is capable of doing all this,
>
> or verses of a poem. • Collection, uniting, mixture •
> विस्मयानन्दसन्दर्भजर्जराः करुणोर्मयः u.7.12. • Consistency • coherence.
>
>
>
>
> *z36*
> यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्व.तः च यत् ।
>
> ब्रह्म तस्मिन् माहाभाग किम् न सम्भवति_इह हि ॥३६॥
>
> yasmin sarvam yata: sarvam yat sarvam sarva.ta: ca yat |
>
> brahma tasmin mAhAbhAga kim na sambhavati_iha hi ||36||
>
> .
>
> yasmin sarvam -
>
> yata: sarvam -
>
> yat sarvam -
>
> brahma tasmin -
>
> mAhAbhAga -
>
> ~vlm.36. He in whom all things reside, and from whom everything proceeds;
> who is all in all; and who is every where in all must be the One that you
> may call all, and beside whom there none at all.
>
> ~sv.7.159.36 35-36 Again, since Brahman the infinite consciousness is all
> this and is capable of doing all this,
>
>
>
> संकल्प-जातम् न_अन्योन्यम् मिलति_इति_उपपद्यते ।
>
> संकल्प-जातम् अन्योन्यम् मिलति_इति_उपपद्यते ॥३७॥
>
> saMkalpa-jAtam na_anyonyam milati_iti_upapadyate |
>
> saMkalpa-jAtam anyonyam milati_iti_upapadyate ||37||
>
> .
>
> saMkalpa-jAtam
>
> na_anyonyam milati
>
>
> saMkalpa-jAtam
>
> anyonyam milati
>
> iti_ upapadyate - *x. *
> ~vlm.37. It is equally possible to him, to bring forth whatever he wills
> to produce; as also not to produce, whatever he does not wish to bring to
> existence.
>
> ~sv.7.159.37 what is impossible in it and for it? On the basis of its
> omnipotence, it is possible for two imaginary objects to become aware of
> one another or to be unaware of one another.
>
>
>
> संकल्प-जातम् अन्योन्यम् मिलति_इति_ अवगम्यते ।
>
> सर्व.आत्मनि हि यत्र_एव_छाया तत्र_एव च_आतपः ॥३८॥
>
> saMkalpa-jAtam anyonyam milati_iti_ avagamyate |
>
> sarva.Atmani hi yatra_eva_chAyA tatra_eva ca_Atapa: ||38||
>
> .
>
> saMkalpa-jAtam anyonyam
>
>
> sarva.Atmani hi yatra_eva
>
> chAyA tatra_eva ca_Atapa: *- x. *
> ~vlm.38. Whatever is desired in earnest by any body, must eventually come
> to pass to him inreality (as the desired doership of vipaschit) and this is
> as true as the instance of light, being ever accompanied by its shade.
>
> ~sv.7.159.38 Where there is shadow, there is also light and the shadow
> arises because of the light.
>
>
>
>
> *z39*
> न सम्भवति चेत् तत् तत् कथम् सर्व.आत्मतामियात् ।
>
> कस्मात् संकल्प-नगरम् न मिथः श्लिष्यति_इति सत् ॥३९॥
>
> na sambhavati cet tat tat katham sarva.AtmatAmiyAt |
>
> kasmAt saMkalpa-nagaram na mitha: zliSyati_iti sat ||39||
>
> .
>
>
> kasmAt saMkalpa-nagaram
>
> na mitha: zliSyati_iti sat *- x.... *
> ~vlm.39. If it is impossible for the desire and its act, which are
> opposite in their nature, to meet together infact; then it would be
> impossible for the omnifarious god to be all things both in being and not
> being; therefore the objects of our desire and thought, are equally present
> with us as the real ones.
>
> ~sv.7.159.39 39-40 In the infinite consciousness there is limitless
> ignorance; hence anything is possible in it.
>
>
>
> मिथः च श्लिष्यति_इति_एवम् अपि सत्-सर्व-रूपिणी ।
>
> न तत् अस्ति न यत् सत्यम् न तत् अस्ति न यत् मृषा ॥४०॥
>
> mitha: ca zliSyati_iti_evam api sat-sarva-rUpiNI |
>
> na tat asti na yat satyam na tat asti na yat mRSA ||40||
>
> .
>
>
> iti_evam api – *so.saying even so = *
>
> sat-sarva-rUpiNI *- a real-all-form + *
>
> na tat_asti *- is not That = *
>
> na yat satyam - *not what is real = *
>
> na tat_asti *- not That exists = *
>
> na yat_mRSA *- not what is false*
>
> *. *
> ~vlm.40. There is a reality (or entity of god) attached to every form of
> existence, and there is nothing which of itself is either an entity or
> nullity also.
>
> ~sv.7.159.40 39-40 In the infinite consciousness there is limitless
> ignorance; hence anything is possible in it.
>
> even so = *sat-sarva-rUpiNI *- a real-all-form + *na tat_asti *- is not
> That = *na yat satyam - *not what is real = *na tat_asti *- not That
> exists = *na yat_mRSA *- not what is false. *
>
>
>
> *y41*|o/
> सर्वत्र सर्वया सर्वम् सर्वदा सर्व-रूपिणि ।
>
> अहो न विषमा भाया मनो-मोह-विधायिनी ॥४१॥
>
> sarvatra sarvayA sarvam sarvadA sarva-rUpiNi |
>
> aho na viSamA bhAyA mano-moha-vidhAyinI ||41||
>
> .
>
>
> sarvam sarvadA sarva-rUpiNi *- everything everywhen this every.form ‑f.‑
> + *
>
> *O* = na viSamA – *not unruled = *
>
> bhAyA* - *if only you would shine = *
>
> mana:moha-vidhAyinI *– mental.delusion-ordainer. *
> ~vwv.381/y7159.041, y7013.028. In that of the nature of All, everything
> exists everywhere, in every place and always. So, in the Supreme Reality,
> everything exists everywhere, always and of the nature of everything,
>
> ~vlm.41. O the great magic or illusion, which is overspread every where,
> and pervades over all nature in every form and at all times; and binds all
> beings in inextricable delusion.
>
> ~sv.7.159.41 Strange and wonderful is this Mâyâ which is perplexing and
> which gives rise to delusion in the mind and in which thesis and antithesis
> exist together without conflict or contradiction.
>
>
>
>
> *z42*
> विधयः प्रतिषेधाः_च यत्_ एकत्र स्थितिम् गताः ।
>
> ईदृशी ब्रह्म-सत्ता-ईशा यदेव_आत्मानम् आत्मना ॥४२॥
>
> vidhaya: pratiSedhA:_ca yat_ ekatra sthitim gatA: |
>
> IdRzI brahma-sattA-IzA yadeva_AtmAnam AtmanA ||42||
>
> .
>
>
> pratiSedhA: ca - *& prohibitions *
>
> yat_ ekatra sthitim gatA: *- which have got to a onewhere state + *
>
> IdRzI brahma-sattA-IzA yadeva - *x = *
>
> AtmAnam AtmanA *- self by Self. *
> ~vlm.42. The nature of the great God comprises the community of spirits in
> his spirit, and combines in itself all laws whether permissive or
> prohibitive acting in concert and eternal hermony.
>
> ~sv.7.159.42 Such is the truth concerning Brahman that experiences this
> ignorance within itself,
>
>
>
> तया_अन्.आदिः स.आदिः च_इति_अविद्या_इति_अनुभूयते ।
>
> न ज्ञप्ति.मात्र-कचनम् यदि स्यात् भुवन.त्रयम् ॥४३॥
>
> tayA_an.Adi: sa.Adi: ca_iti_avidyA_iti_anubhUyate |
>
> na jJapti.mAtra-kacanam yadi syAt bhuvana.trayam ||43||
>
> .
>
>
> an.Adi: sa.Adi: ca.iti – *with o**&**r without a beginning *
>
> avidyA_iti_ anubhUyate *– Ignorance so is experienced + *
>
> ** cetya-vidyA - with or without a beginning, conceptual knowing = *
>
> na jJapti.mAtra-kacanam – *not projected as a mode of vision = *
>
> yadi syAt_ bhuvana.trayam *– if there were a Triple World ... *
> ~vlm.43. It is his infinite power that has.displayed the ignorance or
> Illusion, which spread over all the three· worlds from time with or without
> its beginning; and it is our delusion only, which depicts all things in
> their various forms to our view.
>
> ~sv.7.159.43 both as something which has had a beginning and as something
> which has had no beginning at all.
>
>
>
> तत् माहाकल्प-नष्टानाम् सृष्टिः स्यात् कथम् अञ्जसा ।
>
> कथम् अग्नेः कथम् वायोः सत्ता भूमेः कथम् भवेत् ॥४४॥
>
> tat mAhAkalpa-naSTAnAm sRSTi: syAt katham aJjasA |
>
> katham agne: katham vAyo: sattA bhUme: katham bhavet ||44||
>
> .
>
> Doomsday - *
>
> sRSTi: syA*t k*atham -* creation would be – how? = *
>
> aJjasA katham *– truly how? + *
>
> agne: katham vAyo: *how from Fire, from Air, *
>
> sattA *the state of being.So *
>
> bhUme: katham bhavet *- of Earth would there be? . *
> ~vlm.44. Or how could the creation that was once destroyed by the great
> deluge, could come to resuscitate again; unless it were a rechauffe of the
> reminiscence of the past one else the elementary bodies of air, fire and
> earth, could not possibly be produced from nothing.
>
> •• *-f.-* N. of a heavenly river RV. i, 104, 4. •• #aJjasA *-ind.-* "
>
>
>
>
> *z45*
> तस्मात् स्वभाव-कचन-मात्रात् न_अन्यत् ऋते जगत् ।
>
> शास्त्राणि_अनुभवः लोका* आ=महाकल्प-वादिनाम् ॥४५॥
>
> tasmAt svabhAva-kacana-mAtrAt na_anyat Rte jagat |
>
> zAstrANi_anubhava: lokA* A=mahAkalpa-vAdinAm ||45||
>
> .
>
>
> svabhAva-kacana-mAtrAt -* nature-projection-mode = *
>
> na_anyat_ Rte jagat *– not other than the world + *
>
> zAstrANi_ anubhavo lokA -* the Shâstras, experience, the Worlds.people =
> *
>
> A=mahAkalpa-vAdinAm *– for theorists from now to Doomsday... *
> ~vlm.45. Therefore the world is no other than a manifestation of the
> divine nature; and this is the verdict of the sástras, and the conviction
> of mankind from the very beginning of creation.
>
> ~sv.7.159.45 Hence, it is clear that this creation is nothing more than
> movement in the infinite consciousness and the consequent arising of the
> appearance latent in it.
>
>
>
> येषाम् प्रमाणम् न.उ सर्वम् प्रशस्तैः_तैः_अलम् सताम् ।
>
> ज्ञप्ति-दृष्ट्या_अनया सर्वम् प्रमाणी.भवति क्षणात् ॥४६॥
>
> yeSAm pramANam na.u sarvam prazastai:_tai:_alam satAm |
>
> jJapti-dRSTyA_anayA sarvam pramANI.bhavati kSaNAt ||46||
>
> .
>
> *- everything = *prazastai:_ tai:_ -* by them commended + *
>
> alam satAm *- x + *
>
> jJapti-dRSTyA anayA -* by a visionary view like this= *
>
> sarvam *- everything = *
>
> pramANI.bhavati kSaNAt *- becomes proven instantly. *
> ~vlm.46. Things which admit of no sufficient proof for their material
> existence, are easily proved to exist, by their being considered under the
> light of the understanding.
>
> ~sv.7.159.46-47 The wise ones know that everything is immediately
> understood aright from the point of view of pure wisdom; there is no other
> way.
>
>
>
> न_अन्यया तनु तेन_एवम् एव सारम् विदुः_बुधाः ।
>
> शुद्धा ज्ञप्तिः_ब्रह्म.सत्ता तु_अविद्या_अस्मि_इति चेतनात् ॥४७॥
>
> na_anyayA tanu tena_evam eva sAram vidu:_budhA: |
>
> zuddhA jJapti:_brahma.sattA tu_avidyA_asmi_iti cetanAt ||47||
>
> .
>
> That so = *
>
> eva sAram vidu:_ budhA: *- only the Essence know the wise + *zuddhA
> jJapti:_ -* pure vision = *brahma.sattA tu -* a state of Immense.Being
> tho = *avidyA_asmi_ -* Ignorance am I" = *iti cetanAt *– so after such
> Affection ... *
> ~vlm.47. Things of a subtile nature, which are imperceptible by the
> senses, are known in their essence by the understanding of the learned;
> hence the essence of Brahma is pure understanding, of which we are quite
> ignorant owing to our ignorance of the Intellect.
>
> ~sv.7.159.47 46-47 The wise ones know that everything is immediately
> understood aright from the point of view of pure wisdom; there is no other
> way.
>
> That so = *eva sAram vidu:_ budhA: *- only the Essence know the wise + *zuddhA
> jJapti:_ -* pure vision = *brahma.sattA tu -* a state of Immense.Being
> tho = *avidyA_asmi_ -* Ignorance am I" = *iti cetanAt *– so after
> Affectivity ... *
>
> *x *
>
>
>
> *z48*
> स्फुरति_इयम् जगत्-रूपा वात-श्रीः स्पन्दनात् इव ।
>
> न कःचन_इह म्रियते जायते न च कःचन ॥४८॥
>
> sphurati_iyam jagat-rUpA vAta-zrI: spandanAt iva |
>
> na ka:cana_iha mriyate jAyate na ca ka:cana ||48||
>
> .
>
>
> vAta-zrI: spandanAt_ iva *– as the abundant air springs from vibrant
> motion + *
>
> na kaz.cana_iha mriyate -* nothing ever here dies = *
>
> jAyate na ca kaz.cana *– nor is born anything. *
> ~vlm.48. The world is obvious to us from its figure, as the air is evident
> by its vibration; hence no body is born or dies herein, (save that it
> appears to or disappears from our sight).
>
> ~sv.7.159.48 This world-appearance is the result of the infinite
> consciousness entertaining the notion 'I am ignorant'. (Thus even ignorance
> arises only because of the infinite consciousness. )
>
>
>
> 49
>
> मृतः_अहम् इदम् अस्ति_इति प्रतिभा_एव चित्.आत्मिका ।
>
> mRta:_aham idam asti_iti pratibhA_eva cit.AtmikA |
>
> मृतिः_अत्यन्त-नाशः_चेत् तत् सा निद्रा सुखा_उपमा ॥४९॥
>
> mRti:_atyanta-nAza:_cet tat sA nidrA sukhA_upamA ||49||
>
> .
>
>
> *such imagining is merely a bit of consciousness*
>
> *+*
>
> *if death is utter destruction it is the happiness of Sleep*
>
> *.*
> ~vlm.49. That I am living and the other is dead, are conceptions of our
> mind; hence death being but the total disappearance of the visible world
> from our view, it must be as pleasing to us as our sound sleep itself.
>
> ~sv.7.159.49 No one dies here nor is anyone born: these two notions arise
> in consciousness and it appears as though death and birth are real. If
> there is death as the final end in fact and in truth, then it is indeed a
> most welcome and happy event!
>
> cit.AtmikA – *such imagining is merely a form of consciousness + *mRti:_atyanta-nAza:_cet
> – *if death is boundless destruction, - *tat sA nidrA sukhA_upamA – *that
> is like a sleep that is happy.*
>
>
>
> *y50*|o/
> पुनर्.दृश्य.उपलम्भः_चेन्_ननु जीवितम् एव तत् ।
>
> तस्मान्_न_इह_अस्ति मरणम् तन्_न_एव_इह_अस्ति जीवितम् ॥५०॥
>
> punar.dRzya.upalambha:_cen_nanu jIvitam eva tat |
>
> tasmAn_na_iha_asti maraNam tan_na_eva_iha_asti jIvitam ||50||
>
> .
>
>
> nanu jIvitam eva tat *- then that very life + *
>
> tasmAn_na_iha_asti maraNam *therefore there is no death here*
>
> tan_na_eva_iha_asti jIvitam *- so that there is no life here. *
> ~vlm.50. If it be the recognition of the visibles, which is called the
> life or revivification of man; then there are no such things in the world,
> as are commonly termed the life and death of beings.
>
>
> But, if one who dies is capable of being seen again, then surely he was
> alive all the time.
>
>
>
>
> *z51*
>
> *kasmin.cit.mAtra-kacane dvayam vA_api_ asti na_eva vA | *
>
> *cetitam dvayam api_ asti na_asti dvayam acetitam ||51||*
> कस्मिन्.चित्.मात्र-कचने द्वयम् वा_अपि_ अस्ति न_एव वा ।
>
> चेतितम् द्वयम् अपि_ अस्ति न_अस्ति द्वयम् अचेतितम् ॥५१॥
>
> kasmin.cit.mAtra-kacane dvayam vA_api_ asti na_eva vA |
>
> cetitam dvayam api_ asti na_asti dvayam acetitam ||51||
>
> .
>
>
> dvayam vA_api_ asti na_eva vA *- is there duality or else not? + *
>
> cetitam dvayam api_ asti *- since duality is affected*
>
> na_asti dvayam acetitam *- there is no unaffected duality. *
> ~vlm.51. At a time, the intellect appears a duality, and at other an unity
> both are nothing but intellect.
>
> ~sv.7.159.51 The two events appear to be real because of the movement in
> consciousness; they are otherwise unreal.
>
>
>
> चेतितम् च_एकम् एव_अस्ति स्वस्ति~अनन्तम् अतः चितः ।
>
> चिन्.मात्र-व्यतिरेकेण किम् नाम वद जीवनम् ॥५२॥
>
> cetitam ca_ekam eva_asti svasti~anantam ata: cita: |
>
> cin.mAtra-vyatirekeNa kim nAma vada jIvanam ||52||
>
> .
>
> cetitam ca_ekam eva_asti
>
>
> cin.mAtra-vyatirekeNa *without Affective Consciousness*
>
> kim nAma vada jIvanam *- what sort of life is there, tell me. *
> ~vlm.52. It is the Intellection of the Divine Intellect, that infuses its
> intelligence into all minds; hence what is life without the intellect and
> the faculty of intellection.
>
> ~sv.7.159.52 If they are thought of as real, they are real; if they are
> known to be unreal, they are unreal. This means thought alone is real. Tell
> me if there is any life at all devoid of consciousness.
>
>
>
> अ-दुःखम् अ-क्षयत्वात् तत् अतः दुःखम् क्व कस्यचित् ।
>
> वाच्यम् स-वाचकम् सर्वम् यत्र चित्.व्योम-मात्रकम् ॥५३॥
>
> vAcyam sa-vAcakam sarvam yatra cit.vyoma-mAtrakam ||53||
>
> .
>
>
> a.kSayatvAt
>
> tad
>
> atas du:kham kva kasya.cit *- then where is sorrow for anyone? *
>
> vAcyam sa-vAcakam sarvam
>
> yatra cid.vyoma-mAtrakam *- x. *
> ~vlm.53. The intellect being free from pain, there is no cause of
> complaint in any intellectual being; since the word world and all that it
> means to express, are but manifestations of vacuous intellect.
>
> ~sv.7.159.53 In that pure consciousness there is no sorrow or death: then,
> who experiences sorrow and who dies?
>
>
>
> 54
>
> तत् अन्यत् तत् अन्यत् च के ते तत्र_एकता-द्विते ।
>
> tat anyat tat anyat ca ke te tatra_ekatA-dvite |
>
> आवर्त.आदि यथा तोये शरीर.आदि तथा परे ॥५४॥
>
> Avarta.Adi yathA toye zarIra.Adi tathA pare ||54||
>
> .
>
>
> *:*
>
> *what are they*
>
> *there in Unity-Duality*
>
> *?*
>
> *like whirls in water **all the embodied are thus*
>
> *Beyond*
>
> *.*
> ~vlm.54. It is wrong to say, that the intellect is one thing and the body
> another; since the unity is the soul of all and pervades all multiformity;
> and as the waves and whirlpools are seen in the waters, so are all these
> bodies are known to abide in the Supreme being.
>
> *sv.7.159.54 What a whirlpool is to water, the body is to the supreme
> truth.
>
> tatra_ekatAdvite *– what are they there in Unity-Duality? + *Avarta.Adi
> yathA toye -* like whirls in water = *zarIra.Adi tathA pare *– all the
> embodied are thus Beyond*
>
>
>
> *x55*
> तत् सत्तासंनिवेश.आत्म कारणानि_अन्य.ख.आत्म च ।
>
> चित् भान-मात्रम् अव्यग्रम् खम् एव_अप्रतिघम् जगत् ॥५५॥
>
> cit bhAna-mAtram avyagram kham eva_apratigham jagat ||55||
>
> .
>
>
> kAraNAni_ anya.kha=Atma ca *- x + *
>
> cid.bhAna-mAtram avyagram
>
> kham eva_a-pratigham jagat *- x. *
> ~vlm.55. The universal pervation of divide essence, as that of the subtile
> air, is the cause of causes and the sole cause of all; hence the world is a
> subtile substance also, being but a reflexion of the Divine Intellect.
>
> ~sv.7.159.55 The appearance is pervaded by the reality, and the appearance
> is but an appearance, without a substantiality of its own. There is no
> division, distinction or contradiction between the two.
>
>
>
> आश्चर्यम् सुघनम् व्यग्रम् द्रव्यम् स-प्रतिघम् स्थितम् ।
>
> तथा_एते भूति.भूः_ न_अस्ति वर्तमान.अनुभूति-भूः ॥५६॥
>
> Azcaryam sughanam vyagram dravyam sa-pratigham sthitam |
>
> tathA_ete bhUti.bhU:_ na_asti vartamAna.anubhUti-bhU: ||56||
>
> .
>
> Azcaryam sughanam vyagram
>
>
> tathA_ite bhUtibhU:_ na_asti
>
> vartamAna.anubhUti-bhU: *- x. *
> ~vlm.56. It is wonderful, how this subtile world appears as a solid body
> to us; it is only our conception of it as such that makes it appear so unto
> us; but conception is no substance at all, therefore the world has no
> substantiality in it.
>
> ~sv.7.159.56 Yet, the infinite consciousness appears to be this creation
> full of contradictions — this indeed is a great wonder.
>
>
>
>
> *z57*
> तत्र भ्रान्त्या पिशाचः_अयम् भाति ख.आत्मा_इति बुध्यताम् ।
>
> यथा_एतत् खम् तथा_एतत् खम् एतत् खम् इति खम् स्थितम् ॥५७॥
>
> tatra bhrAntyA pizAca:_ayam bhAti kha.AtmA_iti budhyatAm |
>
> yathA_etat kham tathA_etat kham etat kham iti kham sthitam ||57||
>
> .
>
>
> bhAti *seems to be *
>
> kh*a.A*tmA_iti budhyatAm *- it should be realized as a personal space + *
>
> yathA_eta*t k*ham tathA_eta*t k*ham
>
> eta*t k*ham iti_kham sthitam *- x. *
> ~vlm.57. It is the demon of error that reigns over us in its aerial form,
> deludes us to take the shadowy world for the substance; while in fact this
> creation of error is as null and void, as the vacuous creation of the
> intellect, (i. e. The sensible world is as void and null as the ideal one).
>
> ~sv.7.159.57 Realise that this world-appearance with all its
> contradictions is nothing more than appearance which is non-existent.
>
>
>
> तथा_इतः भूरितः भूतमितः_अन्यत् इति खम् परम् ।
>
> या_एव चित्.भा जगत् सा_एव न_एकता_अत्र न च द्विता ॥५८॥
>
> tathA_ita: bhUrita: bhUtamita:_anyat iti kham param |
>
> yA_eva cit.bhA jagat sA_eva na_ekatA_atra na ca dvitA ||58||
>
> .
>
>
> ita:_anyat_iti kham param *- x + *
>
> yA_eva cid.bhA jagat sA_eva -* x = *
>
> na_ekatA_atra na ca dvitA *- x. *
> ~vlm.58. Hence this nether world below and the etherial worlds above, are
> as void as the hypophysical world of the Divine Intellect; and all these
> beings but reflexions of the Divine mind, are exhibited in various ways.
>
> ~sv.7.159.58 That infinite and indivisible consciousness alone exists as
> one thing here and as another thing there; therefore, there is neither
> diversity nor even unity.
>
>
>
>
> *y59*|o/
> न च प्रतिघता काःचित् न च_अप्रतिघ.रूपता ।
>
> सर्वम् अप्रतिघम् दृश्यम् यथा भूत.अर्थ-दर्शिनः ॥५९॥
>
> na ca pratighatA kA:cit na ca_apratigha.rUpatA |
>
> sarvam apratigham dRzyam yathA bhUta.artha-darzina: ||59||
>
> .
>
> na ca pratighatA kAzcit
>
>
> sarvam a-pratigham dRzyam
>
> yathA bhUta.artha-darzina: *- x. *
> ~sv.7.159.59 There is no contradiction nor is there a non-contradiction.
>
> ~vlm.59. The Intellect being a subtile entity, there is nothing as a solid
> substance any where; the phenomenals are all unsubstantial rarities, though
> they appear to us solidified realities.
>
>
>
>
> *z60*
> तज्ज्ञता-अ.तज्ज्ञते च_इह न सती न_अपि_असत्-स्थिती ।
>
> सत्ये सत्-असती च_एकम् काष्ठ-मौनम् अतः_अखिलम् ॥६०॥
>
> tajjJatA-a.tajjJate ca_iha na satI na_api_asat-sthitI |
>
> satye sat-asatI ca_ekam kASTha-maunam ata:_akhilam ||60||
>
> .
>
>
> iha *- x = *
>
> na satI na api_a.sat-sthitI *- x + *
>
> satye sad-asatI ca ekam *- x = *
>
> kASTha-maunam ata:_ akhilam - *x. *
> ~vlm.60. The knowledge of the true verity and that of the unreality, are.
> so blended together; that we must remain in mute silence like a block of
> wood or stone, to pronounce anything in the affirmative or negative about
> either.
>
> ~sv.7.159.60 They who know the truth realise that it is neither real nor
> unreal: hence, they realise the truth as utter silence.
>
>
>
> यत् दृश्यम् ब्रह्मता_अनन्तम् तदेव परमम् पदम् ।
>
> इदम् सर्वम् परम् ब्रह्म.मात्रम् इति_एव संस्थितम् ॥६१॥
>
> एवम् नाम_एष चित्_धातुः कचति_एवम् यदात्मनि ।
>
> यस्य_इदम् कचनम् व्योम्नः रूपम् अ-प्रतिघम् जगत् ॥६२॥
>
> yat dRzyam brahmatA_anantam tadeva paramam padam |
>
> idam sarvam param brahma.mAtram iti_eva saMsthitam ||61||
>
> .
>
>
> brahmatA_anantam *- the boundless state of Immensity = *
>
> tadeva paramam padam *- that very Absolute state + *
>
> idam sarvam *- this all = *
>
> param brahma.mAtram *- x = *
>
> iti_ eva saMsthitam *- x. *
> ~vlm.61. The visible whole is the infinite Brahma, and this universe
> displays the majesty of the great god; and all these bodies are the various
> forms, exhibiting the infinite attributes of the deity.
>
> ~sv.7.159.61 What is seen here as the objective universe is in truth the
> supreme Brahman.
>
>
>
>
> *evam nAma_eSa cit_dhAtu: kacati_evam yadAtmani | *
>
> *yasya_idam kacanam vyomna: rUpam a-pratigham jagat ||62|| *
> evam nAma_eSa cit_dhAtu: kacati_evam yadAtmani |
>
> yasya_idam kacanam vyomna: rUpam a-pratigham jagat ||62||
>
> .
>
> evam nAma_eSa cid.dhAtu:
>
>
> yasya_idam kacanam vyomna:
>
> rUpam a-pratigham jagat *- x. *
> ~vlm.62. In this manner, is the substance of the Divine Intellect
> displayed in itself; and it is the vacuous spirit of god, that manifests
> this unsubstantantial world in its own vacuity.
>
> ~sv.7.159.62 That Brahman alone entertains various notions which are
> manifest here as these diverse objects; but in that which entertains these
> notions there is no division and therefore such division is not real.
>
>
>
>
> *z63*
> सर्ग.आद्या मृत-जीवनम् सर्वत्र_एव_अङ्गुले_अङ्गुले ।
>
> असंख्याः सन्ति_असंख्यानाम् अदृश्य.अप्रतिघा* मिथः ॥६३॥
>
> sarga.AdyA mRta-jIvanam sarvatra_eva_aGgule_aGgule |
>
> asaMkhyA: santi_asaMkhyAnAm adRzya.apratighA* mitha: ||63||
>
> .
>
> sargAdyA: mRta-jIvanam
>
>
> asaMkhyA: santi_ asaMkhyAnAm
>
> adRzya.apratighA mitha: *- x. *
> ~vlm.63. The number of living beings, since the beginning of creation, is
> unlimited in every place; and of these there are many, that exist either in
> their corporeal or incorporeal forms.
>
> ~sv.7.159.63 Every inch of space is filled with the creations of 'dead'
> jîvas. Such worlds are countless. They are unseen. They exist all together,
> without any contradiction or conflict among them.
>
>
>
> अन्योन्यम् सिद्ध-लोकाः_ते स्वम् यत्र प्राप्य संगताः ।
>
> परस्परम् न पश्यन्ति मिथः प्रोता* अपि स्थिताः ॥६४॥
>
> anyonyam siddha-lokA:_te svam yatra prApya saMgatA: |
>
> parasparam na pazyanti mitha: protA* api sthitA: ||64||
>
> .
>
>
> siddha-lokA:_ te *- x = *
>
> svam yatra prApya saMgatA: *- x + *
>
> parasparam na pazyanti *they do not see each.other *
>
> mitha: protA: api sthitA: *- tho they're like beads on the same string. *
> ~vlm.64. There are other siddha and spiritual beings, abiding with their
> subtile natures and tenuous forms in the supreme Being; they live in groups
> in all elements, but never come to see one another of their own kind.
>
> ~sv.7.159.64 They do not see one another.
>
>
>
> भवति_आकाश* एव_एषा दृश्य-श्रीः_गगन.आत्मिका ।
>
> अन्-अन्य-दृष्टा चित्.रूपा स्वप्नवत् स्व.आत्म-द्रष्टृका ॥६५॥
>
> bhavati_AkAza* eva_eSA dRzya-zrI:_gagana.AtmikA |
>
> an-anya-dRSTA cit.rUpA svapnavat sva.Atma-draSTRkA ||65||
>
> .
>
>
> eSA dRzya-zrI: *this vast Percept *
>
> gagan*a.A*tmikA *with the nature of the sky *
>
> an.anya-dRSTA -
>
> cid.rUpA *Conscious form *
>
> svapnavat sva.Atma-draSTRkA - *like your own image in a dream. *
> ~vlm.65. The exuberance of the visible world, being purely of aerial and
> vacuous form; they are never seen in there true and intellectual light,
> except when they appear to us in their aerial shapes in our dreams.
>
> ~sv.7.159.65 All these objects of perception are but pure space.
>
> *var.typo. VLM. draSTTavakA and KG. draSTTakA.
>
>
>
>
> *z66*
> एषा हि सम्.परिज्ञाता तिष्ठन्ति_ अपि यथास्थितम् ।
>
> भामात्र-रूप-निर्वाणा निशान्ता_अ.प्रतिभा.आकृतिः ॥६६॥
>
> eSA hi sam.parijJAtA tiSThanti_ api yathAsthitam |
>
> bhAmAtra-rUpa-nirvANA nizAntA_a.pratibhA.AkRti: ||66||
>
> .
>
>
> tiSThanti_ api *tho they remain *yathAsthitam *situate so *
>
> bhAmAtra-rUpa-nirvANA
>
> *as an apparent nirvANic form*
>
> nizAntA_a.pratibh*A.A*kRti: *- x. *
> ~vlm.66. The world being well known, remains as it does in our inward
> conception of it, in the form of a hazy mist appearing to our sight at the
> end of night, (i. e. dark and obscure).
>
> ~sv.7.159.66 Consciousness alone is the perceiver or observer of all and
> consciousness perceives these objects in space as one sees an object in
> dream. Though this consciousness may be fully awake and enlightened, its
> object continues to appear to be, even as darkness continues till dawn.
>
>
>
> शान्त-अशेष.विशेष-आट्म यथास्थितम् अवस्थितम् ।
>
> सत्-असत्_वा जगत्.जालम् परि.ज्ञानेन शाम्यति ॥६७॥
>
> zAnta-azeSa.vizeSa-ATma yathAsthitam avasthitam |
>
> sat-asat_vA jagat.jAlam pari.jJAnena zAmyati ||67||
>
> .
>
>
> yathAsthitam avasthitam *- x + *
>
> sad-a.sat_ vA
>
> jagaj.jAlam *a net of worlds *
>
> parijJAnena zAmyati *- thru understanding there is peace. *
> ~vlm.67. It is a dark and indistinct maze, with nothing distinguishable in
> it when seen from a distance; it becomes clearer at a nearer view, and by
> keeping yourself afar you lose sight of it altogether.
>
> ~sv.7.159.67 But whether the world-appearance is real or unreal, when the
> truth is realised there is great peace.
>
>
>
> यथा_अब्धि-जल.बिन्दूनाम् क्षण-विश्लेष-संगमम् ।
>
> चित्.अणूनाम् तथा ब्रह्म वारिधौ स्फुरताम् मिथः ॥६८॥
>
> yathA_abdhi-jala.bindUnAm kSaNa-vizleSa-saMgamam |
>
> cit.aNUnAm tathA brahma vAridhau sphuratAm mitha: ||68||
>
> .
>
>
> kSaNa-vizleSa-saMgamam
>
> cid.aNUnAm tathA
>
> *thus of Conscious aNu.Atoms *
>
> brahma vAridhau
>
> *in the brahmic ocean *
>
> sphuratAm mitha: - *x. *
> ~vlm.68. As the praticles of water fly off, and fall again into the sea;
> so do the atoms of intellect in all living beings, continually rise and
> subside, in the vast ocean of the Divine Mind. (So doth every thing proceed
> from and recede into the Divine spirit).
>
> ~sv.7.159.68 Even as ripples and spray arise on the surface of the ocean,
> seem to exist for a moment and then get merged in the ocean the next
> minute,
>
> general) • kSaNa-vizleSa-saMgamam, y7159.058 evaporation (of water)
>
>
>
>
> *z69*
> स्वप्नवत् भाति सर्ग-श्रीः सर्ग.आदौ चित्.नभःमयी ।
>
> अतः सर्वम् इदम् ब्रह्म शान्तम् इति_ उपपद्यते ॥६९॥
>
> svapnavat bhAti sarga-zrI: sarga.Adau cit.nabha:mayI |
>
> ata: sarvam idam brahma zAntam iti_ upapadyate ||69||
>
> .
>
> svapnavad bhAti sarga-zrI: -
>
>
> sarga.Adau *in the ocean of Creation*
>
> cin.nabho-mayI – *made of the Conscious spacious sky *
>
> ata: sarvam idam *hence all this *
> brahma zAntam iti_ upapadyate – x.
>
> ~vlm.69. This grandeur of creation is as the crowding throng of our
> dreams, which ere before lay slumbering; in the hollow space of the Divine
> Mind, therefore know these effusions of the divine Intellect, and as calm
> and quiet as the unruffled spirit of god. (that ever reposes in its calm
> felicity).
>
> ~sv.7.159.69 69-70 this world appears in Brahman and ceases to be the next
> moment, for Brahman alone is real.
>
>
>
> दृष्टानि_अनन्त-विभवानि मया जगन्ति
>
> भुक्तानि कार्य-परिणम* विजृम्भितानि ।
>
> भ्रान्ता* दिशः दिश* बहूनि युगानि यावत्
>
> ज्ञानादृते क्षयम् उपैति न दृश्य-दोषः ॥७०॥
>
> dRSTAni_ananta-vibhavAni mayA jaganti
>
> bhuktAni kArya-pariNama* vijRmbhitAni |
>
> bhrAntA* diza: diza* bahUni yugAni yAvat
>
> jJAnAdRte kSayam upaiti na dRzya-doSa: ||70||
>
> .
>
>
> mayA -* by.me <http://by.me> = *jaganti.*worlds = *
>
> bhuktAni -* enjoyed = *
>
> kArya-pariName x
>
> vijRmbhitAni *- x + *
> bhrAntA dizo diza bahUni yugAni
>
> yAvat
>
>
> kSayam upaiti na dRzya-doSa: *- x. *
> ~vlm.70. I have seen the infinite glories of creation, and have felt the
> various results of my deeds to no end; I have wandered in all quarters of
> the globe for ages; but I found no rest from the toils and troubles of the
> delusive world, except in the knowledge of my vanities of the world.
>
> ~sv.7.159.70 69-70 this world appears in Brahman and ceases to be the next
> moment, for Brahman alone is real.
>
>
>
>
>
>
>
>
>
> DAILY READINGS fr 5 October, 2018
>
>
>
> fm6063 2.oc04-05 Dream of 100 rudras .z75
>
>
> https://www.dropbox.com/s/qgitd1fzpzpwbsk/fm6063%202.oc04..05%20Dream%20of%20100%20rudras%20.z75.docx?dl=0
>
> fm7160 3.oc05..06 Heavens and Hells .z56
>
>
> https://www.dropbox.com/s/8cx9vl35myw7jbh/fm7160%203.oc05..06%20Heavens%20and%20Hells%20.z56.docx?dl=0
>
> fm3110 1.oc05-06 AFFECTIVE PSYCHOLOGY .z67
>
>
> https://www.dropbox.com/s/uhhymmz3nhgmwxn/fm3110%201.oc05-06%20AFFECTIVE%20PSYCHOLOGY%20.z67.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA _ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
> *The God of Fire Agni declared—*
>
> 7.159.1
>
> *Scholar Vipashchit, you're the best, a good guy, a Sâdhu*
>
> *:*
>
> *you *
>
> *should go*
>
> *the way you choose, steadfast, an Earth.domain-being*
>
> *involved in worldly affairs*
>
> *.*
>
> 2
>
> *I *
>
> *have been called—by mantra, Wayfarer—to offer a Sacrifice*
>
> *"The Hundredmost"*
>
> *for the Mighty.Indra, Lord of the People*
>
> *.*
>
> *so I go*
>
> *.*
>
> *and Bhâsa.the Bright continued the tale—*
>
> 3
>
> *this being said*
>
> *the Lord of Fire then*
>
> *disappeared*
>
> *like a lightning flash in the clear sky*
>
> *.*
> 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20
>
> 21
>
>
> *just then*
>
> *there flashed upon my thought*
>
> *convictedly*
>
> *"**This yellow stag I am in this very forest!"*
> 22 23 24 25
>
> 26
>
>
> *its branches branch abundantly*
>
> *:*
>
> *except.for Self.Wisdom there is not anything U would call*
>
> *Quieting*
>
> *.*
> 27 28 29 30
>
> 31
>
> dust*
>
> *with mighty.fearsomeness*
>
> *by a corpse U can compare with *
>
> *the Cosmic Egg*
>
> *! *
> ~32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48
>
> 49
>
>
> *such imagining is merely a bit of consciousness*
>
> *+*
>
> *if death is utter destruction it is the happiness of Sleep*
>
> *.*
> 50 51 52 53
>
> 54
>
>
> *:*
>
> *what are they*
>
> *there in Unity-Duality*
>
> *?*
>
> *like whirls in water **all the embodied are thus*
>
> *Beyond*
>
> *.*
> 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70
>
> ||
>
> 7159
>
> fm7159
>
>
>
> +++
>
>
>
> .z70
>
>
>
> *63|*48|50|65|*34|*12|*51|52|*30|*53|*23|*55|56|57|58|60|61|62|*45|*67|
> *06|*64|05|*66|67|68|12|69|70|01|*44|*10|19|*27|*04|*59|*22|05|07|18|*44|*
> 08|09|10|11|*27|*12|13|14|15|*46|*16|17|18|19|20|*55|12|59|*22|*36|63|60|*
> 23|*11|*24|46|*45|*25||28|29|30|32|41|*46|*33|34|35|36|37|45|46|*12|*
> 38|39|48|41|*63|*51|42|61|42|43|61|44|45|47|48|*34|*50|51|60|52|53|59|
> *44|20|*55|56|57|*40|*66|58|59|06|60|61|62|64|66|67|68|69|70|01|27|*27|*
> 15|*30|*04|43|05|*40|*07|08|09|*36|*
> 10|29|*12|13|14|29|24|15|28|*16|17|18|43|*20|*19|*55|*22|23|*56|*
> 24|25|27|28|*11|*29|*63|*30|32|33|
>
>
>
>
>
>
>
>
>
> --
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