fm6010 2.jl12 The Cure for Nescience .z45
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fm6010 2.jl12 The Cure for Nescience .z45
Oॐm
The Cure for Nescience
vasiShTha said—
तस्माn na किंचिd eva .idam जगt-sthAवर.जङ्गमम् ।
न किंचिद्भूततां प्राप्तं यत्किंचिदिति विद्धि हे ॥१॥
tasmAt_ na kiMcid_eva idam jagat-sthAvara.jaGgamam |
na kiMcit_ bhUtatAm prAptam yat kiMcit _iti viddhi he ||01||
.
than That
there is not anything whatever
:
this world
standing.still o&r going.on
no-anything having reached the state of being a bhUta.Being
"what is whatever", so U should know it
attentively
.
~vlm.1 VASISHTHA continued:—Therefore this world with all its moving and unmoving beings is nothing (or no being at all). There is nothing that has its real being or entity, except the one true Ens that thou must know, (all beings are not being except the one self-existing Being. So says Sadi: All this is not being and thyself art the only being. Hainan nestand ancki kattitnt, ; so also the sruti Tvam asi nAnyad asti. Tuest nullumest).
~sv.1 VASISTHA continued: Thus, all this world-appearance with all the mobile and immobile beings in it is naught whatsoever. Nothing has really become physical or material.
sv. ... Nothing has really become physical or material.
यत्र काचिन् न कलना भाव.अभाव-मय=आत्मिका ।
yatra kA.cin_na kalanA bhAva.abhAva-maya=AtmikA |
तद् इदम् राम जीव.आदि सर्वम् व्यर्थम् किम् ईहसे ॥२॥
tad_idam rAma jIva-Adi sarvam vyartham kim Ihase ||02||
yatra kA.cin_na kalanA x
bhAva.abhAva-maya=AtmikA x
tad_idam - that this, =
rAma, =
jIva-Adi sarvam vyartham kim Ihase xx
~sv.2 If conceptualisation, which gives rise to notions of being and non-being, is eliminated then it is realised that all these jivas (the individual souls), etc., are empty expressions.
~vlm.2. Seek him O Ráma! who is beyond our thought and imagination, and comprises all entity and non-entity in himself, and cease to seek any living being or any thing in existence. (In Him is all life and every thing, that is or is not in Being and he is the source of life and light).
संबन्धोऽयमसावन्तर्हृदि यो व्यपदिश्यते । न तं लभामहे सर्पं रज्जुसर्पभ्रमादिव ॥३॥
sambandho_'yam asAv_antar_hRdi yo vyapadizyate | na tam labhAmahe sarpam rajju-sarpa-bhramAd_iva ||03||
sambandha:_ayam
this sambandha Con.nexion
asau_antar.hRdi ya:
the one which is within the Heart
vyapadizyate
is pretended
na tam labhAmahe
we don't get it
like we don't get a snake but a rope.
~vlm.3. I would not have my heart to be enticed and deceived by the false attachments and affections of this world; all which are as delusive, as our misconception of a snake in a rope. (All our earthly relations with our relatives and properties, are deception that are soon detected by our good sense and reason, and they vanish as soon as our mistake of the snake in rope. Therefore let no worldly tie bind down thy heart to this earth).
~sv.3 All the relationships that arise in one's heart on account of ignorance are seen to be non-existent. Even when the rope is mistaken for a snake, no one can be bitten by that snake!
o/
अपरिज्ञात.आtmA.eव भ्रमताम् समुपागत: ।
ज्ञात आत्मत्वm .Aयाति सीमान्त: सर्व.संविदाम् ॥४॥
a-parijJAta_ AtmA_eva bhramatAm samupAgata: |
jJAta Atmatvam AyAti sImAnta: sarva-saMvidAm ||04||
.
aparijJAte Atmaiva x
bhramatAm samupAgata: x
jJAte Atmatvam AyAti x
sImAnta: sarva-saMvidAm xx
*jd. the suffixes –tA and –tvam = "-ness" and "-ity"
~vwv.1612.y6.10.4. When not known, the Self alone has gone to the state of wandering n worldly existence (or delusion).
~vlm.4. Ignorance of the soul is the cause of our error of conceiving the distinctions of things; but the knowledge of the selfsame soul puts an end to all distinctions of knowledge of the reality of things, distinctive knowledge of existences—bheda jnána is erroneous; but their generalization—abheda jnána leads to right reasoning.
~sv.4 It is absence of self-knowledge that is known as ignorance or delusion. When the self is known one reaches the shores of limitless intelligence.
अविद्येत्युच्यते लोके चिच्चेत्यमलमाश्रिता ।
avidyA_ity_ucyate loke cicc_etyam alam AzritA |
चेत्यातीतात्मतामेति सर्वोपाधिविवर्जिता ॥५॥
cetya-atIta-AtmatAm eti sarva-upAdhi-vivarjitA ||05||
avidyA_ity_ucyate loke x
cicc_etyam alam AzritA x
cetya-atIta-AtmatAm eti x
sarva-upAdhi-vivarjitA xx
~vlm.5. They call it ignorance avidyA, when the intellect is vitiated by its intellection of the intelligible or chetyas, but the intelligibles being left out, it comes to know the soul which is free from all attributes.
~sv.5 When consciousness objectifies itself and regards itself as its own object of observation, there is avidyA or ignorance. When this subject-object notion is transcended, all the veils that envelop the reality are removed.
````y6010.006
cittamAtram hi puruSastasminnaSTe ca nazyati |
sthite tiSThati cAtmAyam ghaTe sati ghaTAmbaram ||06||
citta.mAtram hi puruSa:_tasmin_naSTe ca nazyati |
sthite tiSThati ca_AtmAyam ghaTe sati ghaTa-ambaram ||06||
citta.mAtram hi puruSa: For an affective form is the Person
tasmin_naSTe ca nazyati and when that is destroyed it is destroyed
sthite tiSThati ca_AtmAyam and when settled it rests in (it)Self
ghaTe sati ghaTa-ambaram the pot-space being in the pot. -6- ##
~vlm.6. The understanding only is the embodied soul purusha, which is lost upon the loss of the understanding; but the soul is said to last as long as there is understanding in the body [AtmAyam], like the ghatambare or air in the pot lasts with the lasting of the pot, and vanishes upon the loss or breaking of the vessel. (The soul lasts with the intellect in the body, but flies away upon the intellect's desertion of it. This is maintained by sruti).
~sv.6 6-8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot-space was imagined before.
गच्छन्_पश्यति गच्छन्तम् स्थितम् तिष्ठञ्_छिशुर्_यथा । भ्रान्तम् एवम् इदम् चेत: पश्यत्य्_आत्मानम् आकुलम् ॥७॥
gacchan_pazyati gacchantam sthitam tiSThaJ_chizur_yathA | bhrAntam evam idam ceta: pazyaty_AtmAnam Akulam ||07||
gacchan_pazyati gacchantam sthitam tiSThaJ_chizur_yathA
x
bhrAntam evam idam ceta: pazyaty_AtmAnam Akulam
x
गच्छन्_पश्यति Going, it sees
गच्छन्तम् its going,
स्थितं its standing/being-here
तिष्टन् शिशुर् यथा sitting like a child
भ्रान्तम् एवम् इदं च इतः wandering thus here and there or thus the Chetas Awareness
पश्यति_आत्मानम् आकुलम् it sees itSelf as many.
jd#cetas —¶jd n. Chetas Conscience (not the sense of guilt, but the act of conceiving); Chetas Awareness; Awareness as related to Chit Consciousness; cf. saMvit, Samvit Awareness/Cognition, as related to Vidyâ Knowledge. • It is the construct (‑maya) of a Shakti Power: iti zaktimayam ceto ghana-AhaMkAratAm gatam | kozakAra- krimir iva svecchayA yAti bandhanam || y4042.031 The Poet-Philosopher often enjoys wordplay with ca_itas ('and thus', [to] 'and fro', 'here and' [there]: gacchan_pazyati gacchantam sthitam tiSThaJ chizur yathA | bhrAntam evam idam ceta: pazyaty_AtmAnam Akulam ||
~vlm.7. The wandering intellect sees the soul to be wandering, and the sedate understanding thinks, it to be stationary, as one perceives his breath of life to be slow or quick, according as he sits still or runs about In this manner the bewildered understanding finds the soul to be distracted also. (The temperament of the mind is attributed to the soul, which is devoid of all modality).
~sv.7 6-8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot-space was imagined before.
Going, it sees its going, its
being-here, sitting like a child,
or wandering thus here and there
it sees itSelf as.if many.
y6010.008
kozAkAravadAtmAnam vAsanAtanutantubhi: |
veSTayaccaiva ceto'ntarbAlatvAnnAvabudhyate ||08||
koza-AkAravad AtmAnam vAsanA‑tanu‑tantubhi: |
veSTayac caiva ceto antar bAlatvAn_nAvabudhyate ||08||
~vlm.8. The mind wraps the inward soul with the coverlet of its
various desires, as the silkworm twines the thin thread of its
desires round about itself; which its wants of reason prevent it
from understanding. (The word in the text is bálavat boyishness,
which is explained in the gloss to mean nirvivekatwa or want of
reason, and applied to the mind, means puerile foolishness).
~sv.8 6-8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot-space was imagined before.
rAma said—
मौर्ख्यम् अत्यन्त-घनताम् आगतम् समवस्थितम् । स्थावर.आदि ननु प्राप्तम् कीदृशम् भवति प्रभो ॥९॥
maurkhyam atyanta-ghanatAm Agatam samavasthitam | sthAvara.Adi nanu prAptam kIdRzam bhavati prabho ||09||
maurkhyam atyanta-ghanatAm Agatam samavasthitam
x
sthAvara.Adi nanu prAptam kIdRzam bhavati prabho
x
~vlm.9. Ráma said I see sir, that when our ignorance becomes too gross and solid, it becomes as dull and solid as stone; but tell me O venerable sir, how it becomes as a fixed tree or any other immovable substance.
~sv.9 RAMA asked: Lord, please tell me how this cosmic intelligence becomes things like insentient rocks.
vasiSTha said—
अ-मनस्त्वम् अ-संप्राप्तम् मनस्त्वाद्_अपि च च्यूतम् । तट.स्थम् रूपम् आश्रित्य स्थिता एषा स्थावरेषु चित् ॥१०॥
a-manastvam a-saMprAptam manastvAd_api ca cyUtam | taTa.stham rUpam Azritya sthitA eSA sthAvareSu cit ||10||
a-manastvam a-saMprAptam manastvAd_api ca cyUtam
x
taTa.stham rUpam Azritya sthitA eSA sthAvareSu cit
x
~vlm.10. Vasishtha replied:—The human intellect not having attained its perfect state of mindlessness, wherein it may have its supreme happiness and yet falling from its state of mindfulness, remains in the midmost position of a living and immoveable plant or of an insensible material substance. (The middle state is called tatastha bháva, which is neither one of perfect
sensibility nor impassivity).
~sv.10 VASISTHA replied: In these substances like rocks, consciousness remains immobile having abandoned the thinking faculty but not having been able to reach the state of no-mind.
तत्र दूरस्थिता मुक्तिर्मन्ये वेद्यविदाम् वर ।
tatra dUra-sthitA muktir_manye vedyavidAm vara |
सुप्तपुर्यष्टका यत्र चित्स्थिता दु:खदायिनी ।
supta-puryaSTakA yatra cit-sthitA du:kha-dAyinI |
मूक-अन्धजडवत्तत्र सत्तामात्रेण तिष्ठति ॥११॥
mUka-andha-jaDavat_tatra sattA-mAtreNa tiSThati ||11||
tatra dUra-sthitA muktir_manye x
vedyavidAm vara x
supta-puryaSTakA yatra cit-sthitA du:kha-dAyinI x
mUka-andha-jaDavat_tatra sattA-mAtreNa tiSThati xx
~vlm.11. It is impossible for them to have their liberation, whose organs of the eight senses lie as dormant and dumb and blind and inert in them as in any dull and dirt matter: and if they have any perception, it is that pain only. (The _puryaSTaka] are the eight internal and external organs of sense instead of the ten organs casandria. By dormancy is meant their want of reason, and muteness and blindness express respectively the want of their faculties of sensation and action, inertness means here the want of mental action.
~jd. Casandria is a genus of moth. I can't see any Sanskrit typo here. See CGl #puryaSTaka, and here below. ??? das....@gamil.com
~vwv.1638/11. Best among the knowers of Truth! Where consciousness exists as the giver of pain, with the eightfold city (or the body) asleep, I consider that liberation remains at a distance under these circumstances.
~sv.11 It is like the state of deep sleep, far away from the state of liberation.
rAma said—
सत्ताद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
sattA-advaitatayA yatra saMsthitA sthAvareSu cit |
तत्रादूरस्थिता मुक्तिर्मन्ये वेद्यविदाम् वर ॥१२॥
tatra_a.dUra-sthitA mukti:_manye vedya-vidAm vara ||12||
with the non.dual nature of what is So
where Consciousness is established in the unmoving things
there it is not far from being Free, so I think,
best of knowers of what's to be known!
sattA-advaitatayA - with the non.dual nature of what is So =
yatra saMsthitA sthAvareSu cit x
tatra_a.dUra-sthitA mukti:_manye vedya-vidAm vara xx
~vlm.12. Ráma rejoined:—O sir, that best knowest the knowables! that the intellect which remains as unshaken as a fixed tree, with its reliance in the unity and without its knowledge
of duality, approximates its perfection and approaches very near to its liberation: (contrary to what thou sayest now, regarding impossibility of the dormant minds arriving to its freedom).
~sv.12 RAMA asked again: But, if they exist as in a state of deep sleep without any concepts or percepts, I think they are close to liberation!
vasiShTha said—
बुद्धिपूर्वं विचार्येदं यथावस्त्ववलोकनात् ।
buddhi-pUrvam vicArya idam yathA-vastv-avalokanAt |
सत्तासामान्यबोधो य: स मोक्षश्चेदनन्तक: ॥१३॥
sattA-sAmAnya-bodho ya: sa mokSaz ced anantaka: ||13||
buddhi-pUrvam
buddhi-prior prior intellection
vicArya idam
having inquired into this
yathA-vastv-avalokanAt x
from as.if substantial seeing
sattA-sAmAnya-bodho ya: x
what is Suchness-identity-realization
sa: mokSaz ced anantaka:
that is freedom if unbounded
~vwv. 1640 Having investigated this (world) as it stands intelligently, if there is the awareness of the totality of Existence on account of such inquiry, that is liberation which is endless.
~vlm.13. Vasishtha replied: Ráma (we call that to be the perpetual liberation of the soul, which follows persuation of one common entity, after its rational investigation into the natures of all other things and their false appearances, (or else the blind torpidity of the irrational yogi, amounts rather to his bondage to ignorance than the liberation of his soul from it).
~sv.13 Liberation is attained when one arrives at the state of supreme peace after intelligent inquiry into the nature of the self, and after this has brought about an inner awakening.
~sv.13 VASISTHA replied: Moksa, liberation or the realisation of the infinite is not existence as an immobile creature! Liberation is attained when one arrives at the state of supreme peace after intelligent inquiry into the nature of the self and after this has brought about an inner awakening.
o/
परिज्ञाय परित्यागो वासनानाम् य उत्तम: ।
सत्ता-सामान्य-रूपत्वम् तत्-कैवल्य-पदम् विदु: ॥१४॥
parijJAya parityAga:_ vAsanAnAm ya uttama: |
sattA-sAmAnya-rUpatvam tat-kaivalya-padam vidu: ||14||
.
parijJAya
having understood
parityAga-: vAsanAnAm
the forsaking of VAsanAs
ya: uttama:
what is best
sattA-sAmAnya-rUpatvam
Suchness-identical/universal formness
tat-kaivalya-padam vidu:
That-Fulness-stage you-should-know
~vlm.14. A man is then only said to have reached to his state of soleity kaivalya, when he understands the community of all existence in the unity, and forsakes his desire for, this thing and that, (But is said in sundry places of this work that the abandonment of the knowledge of the subjective and as well as of the objective, which constitutes the true liberation of the soul; which means the taking of the subject and object of thought and all other duties in nature in one self-existant unity and not to forget them a11 at once). (So says Sadi, when I turned out duality from my door I came to knowledge of one in all).
~sv.14 Kaivalya or total freedom is the attainment of pure being after all mental conditioning is transcended consciously and after a thorough investigation.
having once known the forsaking
of VAsanA conditioning,
the state of Fulness should be known:
Identity with the Suchness. -14-
Ø
विचार्य .आर्यै: सह .आलोक्य शास्त्राण्य्_अध्यात्म-भावनात् ।
सत्ता-सामान्य-निष्ठत्वम् यत्_ तद् ब्रह्म परम् विदु: ॥१५॥
vicArya Aryai: saha _Alokya zAstrANi _adhyAtma-bhAvanAt |
sattA-sAmAnya-niSThatvam yat_ tat_ brahma param vidu: ||15||
o/
having studied with the best people
Alokya zAstrANi
having examined the shAstrais teaching
adhyAtma-bhAvanAt
from the affected.viewpoint of the Overself
sattA-sAmAnya-niSThatvam
there is settlement in the Suchness-identity-state
yat tad brahma param vidu: which is known as That Supreme Brahman
~vwv.1642/6.10.15. They consider that as the highest Reality, (or Brahman) which is the abidance in the totality of Existence on account of meditation on the Supreme Spirit, having seen the scriptures and discussed with noble (or worthy) persons.
~vlm.15. One is then said to recline in Brahma who is inclined to his spiritual Contemplation, after his investigation of divine knowledge in the sástras, and his discussion on the subject in the company of the learned doctors in divinity. (The unlearned religionist is either a zealot or an opinsatra—abhakta tatwa judui).
~sv.15 The wise ones say that one is established in pure being or Brahman only after one has investigated the nature of the truth as expounded in the scriptures, in the company and with the help of enlightened sages.
having enquired with the best
teachers, and having examined
the ShAstras, from the viewpoint of
the self, then there is settlement
in the Suchness-identity.
अन्त: सुप्ता स्थिता मन्दा यत्र बीज इवाङ्कुर: ।
वासना तत्सुषुप्तत्वम् विद्धि जन्मप्रदम् पुन: ॥१६॥
anta: suptA sthitA mandA yatra bIja_ iva_aGkura: | vAsanA tat_suSuptatvam viddhi janma-pradam puna: ||16||
anta: suptA sthitA mandA x
yatra bIjA_ iva_aGkura: x
vAsanA tat_suSuptatvam x
viddhi janma-pradam puna: xx
~vlm.16. One who is dormant in his mind and has the seed of his desire lying latent in his heart, resembles an unmoving tree, bearing the vegitative seed of future regenerations (transmigrations) within its bosom.
~vwv.1634 Where desire is inactive and asleep within, like the sprout within a seed, know that as the state of sleep causing birth again.
~sv.16 VASISTHA continued: As long as psychological limitation and conditioning remain in the heart, even in their subtle 'seed' state, it should be regarded as the deep sleep state; it gives rise to rebirth, even if a state of tranquillity is experienced and even when the mind appears to be self- absorbed.
अन्त: संलीन-मननम् परित: सुप्त-वासनम् ।
anta: saMlIna-mananam parita: supta-vAsanam |
सुषुप्तम् जड-धर्मा_अपि जन्म दु:ख-शत-प्रदम् ॥१७॥
suSuptam jaDa-dharmA_api janma du:kha-zata-pradam ||17||
anta: saMlIna-mananam x
parita: supta-vAsanam x
suSuptam jaDa-dharmA_api x
janma du:kha-zata-pradam xx
~vlm.17. All those men are called blocks who liken the blocks of wood and stone, and to be lack brains who lack their brain work, and whose desires are gone to the rack. These men possessing the property of dulness as of dull matter, are subject to the pains of repeated births, recurring like the repetends of their remaining desires. (The doctrine of transmigration is, that the wish being father to the thought, every one meets with his lot in his next birth, as it is thought of or fostered by him in his present life.
~sv.17 It is an inert state and is the source of unhappiness.
स्थावरादय एते हि समस्ता जडधर्मिण: । सुषुप्तपदमारूढा जन्मयोग्या: पुन:पुन: ॥१८॥
sthAvara-Adaya_ ete hi samastA_ jaDa-dharmiNa: | suSupta-padam ArUDhA janma-yogyA: puna: puna: ||18||
sthAvara-Adaya: ete hi
these stationary-&c indeed
samastA: jaDa-dharmiNa:
are altogether of inert quality
suSupta-padam ArUDhA
arisen to the Sleep-state
janma-yogyA: puna: puna:
birth-connected again and again
~vwv.1635/18. All these inanimate objects and the like, having the property of inertness, indeed become fit for birth again and again, seated on the abode of sleep.
~vlm.18. All stationary and immovable things, which are endowed with the property of dull matter, are subject to repeated reproductions. (Owing to the reproductive seed which is inborn in them, like the inbred desire of living beings), though they may long continue in their dormant state (like images of saints in their trance).
~sv.18 Such is the state of the insentient and immobile objects like rocks, etc.
यथा बीजेषु पुष्पादि मृदो राशौ घटो यथा ।
तथान्त: संस्थिता साधो स्थावरेषु स्ववासना ॥१९॥
yathA bIjeSu puSpa-Adi mRdo rAzau ghaTo yathA | tathA anta: saMsthitA sAdho sthAvareSu sva-vAsanA ||19||
Just as in seeds are flowers and trees,
a heap of mud contains a pot;
and in materiality,
Sâdhu, is a self-vAsanA.
यथा बीजेषु पुष्प-आदि Just as with seeds in flowers and such
मृदः राशौ घटः यथा in a heap of mud as there is a pot
तथा अन्तः संस्थिता साधो thus within there abides, o Sâdhu,
स्थावरेषु स्व-वासना in material things their own vAsanA
~sv.19 They are not free of self-limitation (vasana) but self-limitation is hidden and latent in them even as flowers are latent in seeds (which sprout, grow and yield flowers) and pots in clay.
~vwv.614, (1632) Virtuous One! As flowers, etc., (exist potentially) in seeds, and as a pot in a mass of clay, so is innate desire established within material objects. (... As there are flowers and the like within seeds, ... so there exists within a mass of things an inherent desire.)
यत्रास्ति वासनाबीजम् तत्सुषुप्तम् न सिद्धये ।
yatra_asti vAsanA-bIjam tat-suSuptam na siddhaye |
निर्बीजा वासना यत्र तत्तुर्यम् सिद्धदम् स्मृतम् ॥२०॥
nirbIjA vAsanA yatra tat-turyam siddhadam smRtam ||20||
where there's the seed of vAsanAs,
that'is Sleep, and not empowering;
lacking the seed of vAsanAs,
the Fourth State is empowering.
yatra asti vAsanA-bIjam
where there is vAsanA-seed
tat suSuptam na siddhaye
that is Sleep, and not empowering;
nirbIjA vAsanA yatra
where there is no vAsanA-seed
tat-turyam siddhadam smRtam
That Fourth is known to be empowering.
~vwv.1633 That sleep (or unconsciousness) where the seed of desire exists is not for (or does not result in) fulfilment (or liberation). That fourth state of consciousness, where desire is without seed (i.e. desire cannot fructify in the future), is considered as produ.cing fulfilment (or liberation).
~sv.20 Where the seed of vasana (self-limitation, conditioning or tendency) exists, that state is like deep sleep; it is not perfection; when all vasanas are destroyed and even the potentiality of the vasana does not exist, that state is known as the fourth (beyond waking, dream and deep sleep) and transcendental state. It brings about perfection.
21 Ø
वासनायाs taथा वह्नेर् ऋण-व्याधि-द्विषम् अपि ।
vAsanAyAs_ tathA vahner_ RNa-vyAdhi-dviSam api |
स्नेह-वैर-विषाणाम् य: शेष: स्वल्पो ऽपि बाधते ॥२१॥
sneha-vaira-viSANAm ya: zeSa: svalpa:_ api bAdhate ||21||
.
vAsanAyAs tathA vahner
from the vAsanAs as from a fire
RNa-vyAdhi-dviSam api
debt-disease-hatred also
sneha-vaira-viSANAm ya:
of love-enmity-poisons what is
zeSa: svalpo 'pi bAdhate
the remainder, though small, causes distress
~vwv.1636 Even a little of the residue of desire, as well as that of fire, devt, disease, enemy, affection (or attachment), enmity and poison, disturbs (or hurts) a person.
~sv.21 Vasana, fire, debt, disease, enemy, friendship (or glue), hate and poison all these are bothersome even if a little residue is left after their removal.
~vlm.21. The heart that preserves the slightest remnant of any desire in it, it again filled with its full growth to luxuriance; as the little remainder of fire or the enemy, and of a debt and disease, and also of love and hatred, is enough to involve one in his ruin as a single drop of poison kills a man. (This stanza occurs in Chánakyá's Exoerpta in another form, meaning to say that, "No wise man should leave their relic, lest they grow as big as before [~Sanskrit]).
22 Ø
निर्दग्ध-वासना-बीज-सत्ता.सामान्य-रूपवान् ।
स.देहो वा विदेहो वा न भूयो दु:ख.भाg bhaवेत् ॥२२॥
nirdagdha-vAsanA-bIja-sattA.sAmAnya-rUpavAn |
sa.deha:_ vA vi.deho vA na bhUya:_ du:kha-bhAk_ bhavet ||22||
.
nirdagdha-vAsanA-bIja-sattA-sAmAnya-rUpavAn x
one whose seed-vAsanAs are burned-up, one of equanimous-form,
whether embodied or bodiless,
not again does such one undergo sorrow.
burnedUp-vAsanA-seed-Suchness-equanimous-form
sadeho vA videho vA
whether bodied or bodiless
na bhUyo du:kha-bhAg bhavet
not again does one become a sorrow-enjoyer
~sv.22 On the other hand, if all the vasanas have been completely removed, then one is established in the state of pure being; whether such a one is alive or not, he is not again afflicted by sorrow.
~vwv.1639 The one possessing the nature of the totality of Existence, with the seed of desires burnt out, cannot experience pain again, whether he is with a body or without a body.
चिच्छक्तिर्वासनाबीजरूपिणी स्वापधर्मिणी ।
स्थिता रसतया नित्यम् स्थावरादीषु वस्तुषु ॥२३॥
cic-chaktir vAsanA-bIja-rUpiNI svApa-dharmiNI |
sthitA rasatayA nityam sthAvarAdISu vastuSu ||23||
cit-chakti:
Chit-Shakti Consciousness-Power
vAsanA-bIja-rUpiNI
in the form of the vAsanA-seed
svApa-dharmiNI
of the nature of dream
sthitA rasatayA nityam
is ever situate as essence
sthAvara-AdISu vastuSu
in animate or inanimate substances
~vwv.615, and /vwv.1631/23 The Power of Consciousness, in the form of the seed /germ of desire and possessing the quality /characteristic of sleep, is ever existing as the sap-nature (or essential nature) in things like /objects such as trees (or inanimate objects).
~sv.23 The cit-sakti (energy-consciousness) lies in immobile creatures, etc., as latent vasana.
Chit-Shakti Consciousness-Power, in the form of VAsanA-seed of the nature of dream, ever is the essence of animate or inanimate substances. -23-
#kAThinya
bIjeSUllAsarUpeNa jADyena jaDarUpiSu |
dravyeSu dravyabhAvena kAThinyenetareSu ca ||24||
bIjeSu ullAsa-rUpeNa jADyena jaDa-rUpiSu |
dravyeSu dravya-bhAvena kAThinyena itareSu ca ||24||
In seeds it has the form of increase,
with inertness in inert forms
in fluids with fluid nature
and with solidity in others.
bIjeSu ullAsa-rUpeNa
In seeds with the form of increase
jADyena jaDa-rUpiSu –
with inertness in inert forms
dravyeSu dravya-bhAvena
in fluids with fluid nature
kAThinyena itareSu ca
and with solidity in others
~sv.24 It is this cit-sakti that determines the nature of each object;
~vwv.616/24. (It exists) in seeds in the form of the splendour (that is the power to produce the sprouts), as inactivity in things having an inert nature, as the innate property of the substance in objects, and as hardness (or solidity) in others.
~vlm.24. This inherent power resides in the manner of productive power in the seeds of living beings, and in that of inertness in dull material bodies. It is of the nature of hardness in all solid substances, and that of tenuity in soft and liquid things. (i. e. The divine power forms the particular properties of things, and causes them to grow and remain in their own ways).
भस्मन्यथानित्यरूपा पांसुष्वप्यणुरूपिणी ।
bhasmany_atha anitya-rUpA pAMsuSv apy aNu-rUpiNI |
असितेष्वसितस्थित्या सितधारतयासिषु ॥२५॥
asiteSv_asita-sthityA sita-dhAratayA asiSu ||25||
bhasmany_atha anitya-rUpA pAMsuSv apy aNu-rUpiNI |
asiteSv_asita-sthityA sita-dhAratayA asiSu
and so it is intransient form in ashes
pAMsuSu api aNu-rUpiNI
and atomic form in dust
asiteSu_asita-sthityA x
sita-dhAratayA asiSu xx
~vlm.25. It exhibits the ash colour in ashes, and shows the particles in the dust of the earth; it shows the sableness of all swarthy things, and flashes in the whiteness of the glittering blade.
~sv.25 it is the fundamental characteristic of the very molecules of each object.
o/
आत्मा शक्ति: पदार्थेषु तथा घट.पTa-Aदिषु ।
सर्वत्र सत्तासामान्य-रूपm Aश्रित्य तिष्ठति ॥२६॥
AtmA zakti: padArtheSu tathA ghaTa.paTa-AdiSu |
sarvatra sattAsAmAnya-rUpam Azritya tiSThati ||26||
AtmA zakti: padArtheSu x
tathA ghaTa-paTa-AdiSu x
sarvatra sattAsAmAnya-rUpam x
Azritya tiSThati xx
~vlm.26. It is the spiritual power which assumes the communal form and figure, in which it resides in the community of material things, as a picture, a pot (ghata-pata) and the like. (The vanity of the unity is expressed in the words of Veda "the one in many." [Sanskrit])
~sv.26 If this is not realised as atma-sakti (the energy of the self or infinite consciousness) it creates the delusion of world-appearance; if it is realised as the truth, which is infinite consciousness, that realisation destroys all sorrow.
इतीयमखिला दृश्यदशामापूर्य संस्थिता ।
iti_iyam akhilA dRzya-dazAm ApUrya saMsthitA |
यथा घटापटा प्रावृडम्बरालम्बिनी तथा ॥२७॥
yathA ghaTApaTA prAvRD-ambarAlambinI tathA ||27||
iti_iyam akhilA x
dRzya-dazAm ApUrya saMsthitA x
yathA ghaTApaTA prAvRD-ambarAlambinI tathA xx
~vlm.27. It is in this manner that the divine spirit fills the whole phenomenal world, in its universally common nature, as overspreading cloud, fills the whole firmament in the rainy season.
~sv. The non-seeing of this truth is known as avidyA or ignorance;
स्वरूपम् अस्या:_च_एव_एतत् कथितम् प्रविचारितम् ।
svarUpam asyA:_ca_eva_etat_kathitam pravicAritam |
असर्वम् सर्वतो व्यापि सद् इव_असन्-मय-आत्मकम् ॥२८॥
asarvam sarvato vyApi sad_iva asan-maya-Atmakam ||28||
svarUpam asyA:_ca_eva_etat x
kathitam pravicAritam x
a-sarvam
not all
sarvato
from all
vyApi sad_iva
pervading as.if real
asan-maya-Atmakam
a nature of constructed unreality
.
~vlm.28. I have thus expounded to you the true nature swarupa-of the unknown Almighty power, according to my best understanding, and as far as it had been ascertained by the reasoning of the wise: that it fills all and is not the all itself, and is the true entity appearing as no entity at all.
~sv.28 The non-seeing of this truth is known as avidyA or ignorance;
~VA: last verse was about cit-shakti, which fills out everything and covers (truth of everything) like cloth. Now, what is the subject of this sloka? Such is explained enquiry into the nature of cit shakti (?) It is nothing, yet it pervades everything, its nature is unreal yet it appears real.
~AS: The subject is svarUpa (form/nature) of this cit-power (but covered with ignorance). The mean is that the nature of this cit-power is described and analyzed, even though it is not complete (due to the ignorance) it covers over everything; it is like the sat, though filled with unreality.
आत्म-दृष्टिर्_अडृष्टा_एषा संसार-भ्रम-दायिनी ।
Atma-dRSTir_aDRSTA_eSA saMsAra-bhrama-dAyinI |
दृष्टा सती समग्राणाम् दु:खानाम् क्षय-कारिणी ॥२९॥
dRSTA satI samagrANAm du:khAnAm kSaya-kAriNI ||29||
Atma-dRSTi: - self-view =
a-DRSTA_eSA - is lack of a view =
saMsAra-bhrama-dAyinI - that grants this convoluted saMsAric delusion =
dRSTA satI - -f.- being seen / the Seer being =
samagrANAm du:khAnAm - of all sorrows =
kSaya-kAriNI – the cause of the end .
~vlm.29. It is our want of the sight of this invisible spiritual power, that leads as to erroneous conception of the entity of the external world, but a slight sight of this almighty Ens, removes all our pains in this scene of vanity.
~sv.29 The non-seeing of this truth is known as avidyA or ignorance;
अस्यास्त्वदर्शनम् यत्तदविद्येत्युच्यते बुधै: ।
asyAs_tv_a-darzanam yat_tad_a-vidyA_ity_ucyate budhai: |
अविद्या हि जगद्धेतुस्तत: सर्वम् प्रवर्तते ॥३०॥
avidyA hi jagad.d_hetus_tata: sarvam pravartate ||30||
asyA: tu a-darzanam - but in the lack of a presence =
yat - which is =
tad - that =
a-vidyA iti ucyate budhai: - which is called "Unknowing" by the wise +
avidyA hi jagat hetu: - and it is the cause of the world =
tata: sarvam pravartate - from that everything proceeds.
~vlm.30. It is our dimsightedness of Almighty power, which is
styled our blindness or ignorance [Sanskrit: avidyá] by the wise. It is this
ignorance which give rise to the belief of the existence of the
world, and thereby produces all our errors and misery.
~sv.30 such ignorance is the cause of the world-appearance which is the source of all the other phenomena.
अविद्यारूपरहिता यावदेवावलोक्यते ।
avidyÂrUpa-rahitA_ yAvad_eva_avalokyate |
तावदेव गलत्याशु तुहिनाणुर्यथातपे ॥३१॥
tAvad_eva galaty_Azu tuhina-aNur_yathAtape ||31
||
as soon as
without this Unknowing
as a form
it is seen
at.once its form quickly melts.away
like an atomic speck of frost in the heat.
avidyA-rUpa-rahitA yAvad_eva_avalokyate |
~vlm.31. Who is so freed from this ignorance and beholds the glorious light of god [interpolation by the devout VLM] full in his view; he finds his darkness disappear from his sight, as the icicles of night melt away at the appearance of solar light.
यथा नरो गलन्निद्रो यावत्कलनया मनाक् ।
विमृशत्याशयम् तावन्निद्रा यस्य विलीयते ॥३२॥
yathA naro galan_nidro yAvat_kalanayA manAk | vimRzaty_Azayam tAvan_nidrA yasya vilIyate ||32||
yathA – such as =
nara: galat nidra: x
yAvat - so.long.as =
kalanayA x
manAk x
vimRzati Azayam x
tAvat - that much is =
nidrA yasya vilIyate xx
~vlm.32. The ignorance of a man flies off like his dream, after he wakes from his sleep, and wishes to recall his past vision of the night.
~sv.32 32-34 the slightest awakening of inner intelligence destroys ignorance.
Ø
यथा कीदृg aवstv eतd iति यावd viकल्प्यते ।
अविद्या क्षीयते तावd Aलोकेna .aन्धता यथा ॥३३॥
yathA kIdRk_ avastu _etat_ iti yAvat_ vikalpyate |
avidyA kSIyate tAvat _Alokena _andhatA yathA ||33||
.
yathA kIdRg_a-vastu_etat x
iti x
yAvat - so.long.as =
vikalpyate x
unknowing is disappeared
just as unseeing is disappeared
by light
.
~vlm.33. Again when a man betakes himself to ponder well the properties of the object before him, his ignorance flies away from before his face, as darkness flies at the approach of light.
~sv.33 32-34 the slightest awakening of inner intelligence destroys ignorance.
34 Ø
दीप-हस्तो यथा .अभ्येति तमो.रूप-दिदृक्षया ।
तथा विलीयते सर्वम् तमस् तापैर् घृतम् यथा ॥३४॥
dIpa-hasta: yathAbhyeti tamo,rUpa-didRkSayA |
tathA vilIyate sarvam tamas-tApair ghRtam yathA ||34||
dIpa-hasta: - lamp in hand =
yathA abhyeti ??? not abhyaiti
x
tamo.rUpa-didRkSayA x
tathA vilIyate sarvam - thus ends everything =
tamas-tApai: ghRtam yathA - as ghee is darkened by the heat.
~vlm.34. As darkness recedes from a man, that advances to explore into it with a lamp in his hand, and as butter is melted down by application of heat, so is one's ignorance dispelled and dissolved by application of the light and the rise of reason.
~sv.34 32-34 the slightest awakening of inner intelligence destroys ignorance.
Ø
नच संलक्ष्यते दीपे तमसो रूपनिश्चय: ।
na.ca saMlakSyate dIpe tamaso rUpa-nizcaya: |
उदेति केवलम् ध्वान्तध्वंसो विमलमूर्तिमान् ॥३५॥
udeti kevalam dhvAnta-dhvaMso vimala-mUrtimAn ||35||
.
na.ca saMlakSyate dIpe
nor is there connected with a lamp
tamasa:
the dark's
rUpa-nizcaya:
certain form
udeti kevalam
arising wholly
dhvAnta-dhvaMsa:
covered-dhvaMsa:
ध्वंस् #dhvaMs -> #dhvaMsa -m.- falling.down, grinding.down (stone -> sand), destruction, loss, ruin • - dhvaMsI -f.- - a mote in a sun-beam. - y2010.016
vimala-mUrtimAn
having an impure embodiment
.
#dhvaMza.kArin – destroying / raping (in hitop. / KSS)
~vlm.35. As one pursuing after darkness sees a lighted torch in his hand, sees but a blaze of light before, and no shadow of darkness about him; so the inquirer after truth perceives the light of truth, shining to his face and no vestige of untruth left behind him.
~sv.35 35-38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
36
एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
evam AlokyamAnA_eSA kva_api yAti palAyate |
असद्-रूपा ह्य्_अवस्तुत्वाद्_दृश्यते ह्य्_अ-विचारणात् ॥३६॥
asad-rUpA hy_avastutvAd_dRzyate hy_a-vicAraNAt ||36||
evam AlokyamAnA_eSA x
kva_api yAti palAyate x
asad-rUpA hy_avastutvAt x
dRzyate hy_a-vicAraNAt xx
~vwv.1451/36. Thus this (Nescience or _avidyA) runs away and vanishes somewhere while being perceived. It has indeed an unreal nature on account of its insubstantiality and is perceived only on account of absence of investigation.
~vlm.36. In this manner doth ignorance (Avidya) fly away and disappear at the sight of the light of reason; and although an unreal nothing, she appears as something real, wherever there is the want of reason. (Hence all unreasoning men are the most ignorant).
~sv.36 35-38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
आलोक _आगते यादृक्_तमस्_तद्_दृश्यते तथा । या_ऽवस्तुत्वे विविधायास्_त्व्_अवस्तुत्वम् प्रतीयते ॥३७॥
Aloka _Agate yAdRk_tamas_tad_dRzyate tathA | yA_'vastutve vividhAyAs_tv_avastutvam pratIyate ||37||
Aloke Agate yAdRk
whenas coming into light
tamas_tad_dRzyate tathA
the darkness is thus perceived
yA a-vastutve vividhAyA:_tu_a-vastutvam pratIyate
x
#pratIyate
~vlm.37. As the great mass of thick darkness, disappears into nothing at the advance of light; it is in the same manner that the substantiality of gross ignorance, is dissolved into unsubstantiality
at the advancement of knowledge, (so the advancement of inductive science, has put flight the dogmatic doctrines of old).
~sv.37 35-38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
~VA: as like when light arrives so darkness is seen as ignorance,
and its results are also ignorance.
~AS: Technically, sandhi rules require the first word to be
written as Aloka.
This is a rather interesting imagery. When light shines, one may still see some
darkness caused by the shadow, but one also realizes it as unreal (perhaps
since you can move the light around and make it go away). Likewise, when
perception arises (Aloke Agate) it becomes apparent as unreal and also the
unreality of the ignorance becomes apparent; just as how one sees darkness when
light shines
यावन्नालोक्यते तावन्न किम्.चिदपि दृश्यते ।
yAvat_na_Alokyate tAvat_na kiMcit_api dRzyate |
आलोकिते यथा विद्या तत्तथा प्रतिपद्यते ॥३८॥
Alokite yathA vidyA tat_tathA pratipadyate ||38||
yAvat_na_Alokyate
as much as it is not looked-at
tAvat_na kiMcit_api dRzyate
just that much not anything is see/known
Alokite yathA vidyA
as when looked-at, the knowledge
tat_tathA pratipadyate xx
~vlm.38. Unless one condescends to examine in a thing, it is impossible for him to distinguish it from another; (as the shell from silver and rope for the snake); but upon his due examination of it, he comes to detect the fallacy of his prejudgment (as those of the silver and snake in the shell and the rope).
~sv.38 35-38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
रक्तमांस-अस्थि-यन्त्रेऽस्मिन् क: स्याम् अहम् इति स्वयम् ।
rakta.mAMsa-asthi=yantre_'smin_ka: syAm aham iti svayam |
यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥३९॥
yAvad_vicAryate tAvat_sarvam Azu vilIyate ||39||
rakta.mAMsa-asthi=yantre_asmin
"In this contraption of bloody meat and bone
ka: syAm aham - who would 'I' be?" =
iti svayam yAvat_vicAryate x
tAvat_sarvam Azu vilIyate xx
~vlm.39. He who stoops to consider whether the flesh or blood or bones of his bodily frame, constitutes his personality, will at once perceive that he is none of these, and all these are distinct from himself. (The personality of a man consisting in his soul, and not in any part or whole of his body).
~sv.39 When one begins to enquire: "What is 'I' in this body composed of blood, flesh, bone, etc.?" at once ignorance ceases to be.
आद्य्.अन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
Ady.antayor_asad-rUpe nUnam parihRte hRdA |
सर्वस्मिन्न् एव य: शेषस्तम् अविद्या निवर्तते ॥४०॥
sarvasmin.n_eva ya: zeSas_tam avidyA nivartate ||40||
Adi-antayo:
of beginning & end =
asad-rUpe
in unreal form =
nUnam parihRte hRdA x
sarvasmin eva ya: zeSa: - everywhere too what remains =
tam avidyA nivartate xx
~vlm.40. And as nothing belonging to the person makes the persons, but something beyond it that forms one's personality; so nothing in the world from its first to last is that spirit, but some thing which has neither its beginning nor end, is the eternal and infinite spirit. (The same is the universal soul).
~sv.40 That which has a beginning has an end. When all things that have a beginning are ruled out, what remains is the truth which is the cessation of avidyA or ignorance.
तन्न किंचिच् च किंचिद् वा तत्.सद्.ब्रह्मैव शाश्वतम् । तद्वस्तु तदुपादेयम् यद् अविद्या निवर्तते ॥४१॥
tan_na kiMcic_ca kiMcid_vA tat.sad.brahmÂ_eva zAzvatam | tad_vastu tad_upAdeyam yad_avidyA nivartate ||41||
tan_na kiMcic_ca kiMcid_vA tat.sad.brahmÂ_eva zAzvatam x
tad_vastu tad_upAdeyam x
yad_avidyA nivartate xx
~vlm.41. Thus ignorance being got over there remains nothing whatever, except the one eternal soul which is the adorable Brahma and substantial whole.
~sv.41 You may regard it as something or as no-thing: that is to be sought which IS when ignorance has been dispelled.
रूपम् स्वनाम्न एवास्या ज्ञायते नि:स्वभावकम् ।
rUpam sva.nAmna eva_asyA jJAyate ni:svabhAvakam |
नहि जिह्वागतस्वाद्यस्वादोऽन्यस्मात्प्रतीयते ॥४२॥
na.hi jihva-Agata-svAdyasvAdo_'nyasmAt_pratIyate ||42||
rUpam sva.nAmna eva_asyA: x
jJAyate ni:svabhAvakam x
na.hi jihva-Agata-svAdya-svAdo_'nyasmAt_pratIyate xx
~vlm.42. The unreality of ignorance is evident from the negative term of negation and ignoring of its essentiality, and requires no other proof to disprove its essence; as the relish of a thing is best proved by the tongue and no other organ of sense. (The term Avidya signifying the want of vidya—knowledge and existence ([Sanskrit: vidyamánata]).
~sv.42 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
43 Ø
न .आविद्या क्वचिद् अप्य् अस्ति ब्रह्म्Â_एव इदम् अखण्डितम् ।
सद्-असत्-कलनास्फारम् अशेषम् येन मण्डितम् ॥४३॥
na_AvidyA kva.cid_apy_asti brahmÂ_eva_idam akhaNDitam |
sad-asat-kalanAsphAram azeSam yena maNDitam ||43||
.
na_AvidyA kva.cid_apy_asti
altho theres no unknowing anywhere
brahmÂ_eva_idam akhaNDitam
this is only the unbroken brahman.Immensity
sat-asat-kalanA-sphAram
a really.unreal kalanA.Impulsion spreading
azeSam yena maNDitam
x
.
~vlm.43. There is no ignorance nor inexistence except the intelligence and existence of god, who pervade over all visible and invisible natures, which are attributed with the appellations of existence and inexistence. (The whole being god (to Pan—the All) there is no existence or inexistence without Him).
~sv.43 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
44
एतावद् एव .आविद्याया न .इदम् ब्रह्म .इति निश्चय: ।
एतद् एव क्षये यस्या ब्रह्म .इदम् इति निश्चय: ॥४४॥
etAvad eva .AvidyAyA na .idam brahma .iti nizcaya: |
etad eva kSaye yasyA brahma .idam iti nizcaya: ||44||
.
etAvad eva .AvidyAyA na .idam brahma .iti nizcaya: |
etad eva kSaye yasyA x
brahma .idam iti nizcaya:
x
.
~vlm.44. So far about Avidya, which is not the knowledge but ignorance of Brahma; and it is the dispersion of this ignorance which brings us to the knowledge of god.
~sv.44 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
#bhU -> #vibhu, #vibhU, #vibhvI विभु, -mfn.- (Ved.) being everywhere, far-extending, all-pervading, omnipresent, eternal RV. VS. Up. MBh.&c
ghaTapaTazakaTAvabhAsajAlam
na vibhuritItyuditeha sA tvavidyA |
ghaTapaTazakaTAvabhAsajAlam
vibhuriti cedgalitaiva sA tvavidyA ||45||
ghaTa-paTazakaTAvabhAsa-jAlam
na vibhuritItyuditeha sA tvavidyA |
ghaTapaTazakaTAvabhAsajAlam
vibhuriti cedgalitaiva sA tvavidyA ||45||
~vlm.45. The belief of this, that and all other things in the world, are distant and distinct from Brahma, is what is called Avidya or ignorance of him; but the belief that all things visible in the world, is the manifestation of omnipresence, causes the removal of ignorance, by presenting us to the presence of god.
~sv.45 In short, avidyA is the belief that 'There exists a reality which is not Brahman or cosmic consciousness'; when there is the certain knowledge that 'This is indeed Brahman', avidyA ceases.
DAILY READINGS th 13July
fm3056 1jl12...14 THE FUNERAL RITES .z50
fm6011 2.jl13....16 The brahman.Immensity .z112
fm7109 3.jl13-14 vipashchit—HEAD OF STATE .z38
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
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Jiva Das
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6010 THE CURE FOR NESCIENCE 2.JL12.z45
oॐm
FM.6.10
THE CURE FOR NESCIENCE
VASISHTHA THE PLENTIFUL declared–
तस्मान् न kimचिद् एव_इदम् जगत्.स्थावर.जङ्गमम् ।
tasmAt_na kiMcit_eva_idam jagat.sthAvara.jaGgamam |
न किम्चिद् भूतताम् प्राप्तम् यत् किम्चिद् इति विद्धि हे ॥६।१०।१॥
na kiMcit_bhUtatAm prAptam yat kiMcit_iti viddhi he ||6|10|1||
.
than That
there is not anything whatever
:
this world
standing.still o&r going.on
no.anything having reached the state of being a bhUta.Being
"what is whatever", so U should know it
attentively
.
tasmAt_na kiMcit_eva_idam
therefrom not anything even this
jagat.sthAvara.jaGgamam m world.still&moving
na kiMcit_bhUtatAm prAptam
not anything m state.of.being gotten
yat kiMcit_iti viddhi he
which anything so know.you, sir...
.
*vlm.1 VASISHTHA continued:.Therefore this world with all its moving and unmoving beings is nothing (or no being at all). There is nothing that has its real being or entity, except the one true Ens that thou must know, (all beings are not being except the one self.existing Being. So says Sadi: All this is not being and thyself art the only being. Hainan nestand ancki kattitnt, ; so also the sruti Tvam asi nAnyad asti. Tuest nullumest).
*sv.1 VASISTHA continued: Thus, all this world.appearance with all the mobile and immobile beings in it is naught whatsoever. Nothing has really become physical or material.
sv. ... Nothing has really become physical or material.
यत्र काचिन् न कलना भाव.अभाव.मय.आत्मिका ।
yatra kA.cit_na kalanA bhAva.abhAva.maya.AtmikA |
तद् इदम् राम जीवादि सर्वम् व्यर्थम् किम् ईहसे ॥६।१०।२॥
tat_idam, rAma, jIva.Adi sarvam vyartham kim Ihase ||6|10|2||
.
yatra kA.cin_na kalanA
bhAva.abhAva.maya=AtmikA
tat_idam . that this,
rAma,
jIva.Adi sarvam vyartham kim Ihase
.
*sv.2 If conceptualisation, which gives rise to notions of being and non.being, is eliminated then it is realised that all these jivas (the individual souls), etc., are empty expressions.
*vlm.2. Seek him O Ráma! who is beyond our thought and imagination, and comprises all entity and non.entity in himself, and cease to seek any living being or any thing in existence. (In Him is all life and every thing, that is or is not in Being and he is the source of life and light).
सम्बन्धो ऽयम् असाव्_अन्तर् हृदि यो व्यपदिश्यते ।
sambandha:_ayam asAu_anta:_hRdi ya:_vyapadizyate |
न तम् लभामहे सर्पम् रज्जु.सर्प.भ्रमाद्_इव ॥६।१०।३॥
na tam labhAmahe sarpam rajju.sarpa.bhramAt_iva ||6|10|3||
.
sambandha:_ayam
this sambandha Con.nexion
asau_antar.hRdi ya:
the one which is within the Heart
vyapadizyate
is pretended
na tam labhAmahe
we don't get it
like we don't get a snake but a rope.
*vlm.3. I would not have my heart to be enticed and deceived by the false attachments and affections of this world; all which are as delusive, as our misconception of a snake in a rope. (All our earthly relations with our relatives and properties, are deception that are soon detected by our good sense and reason, and they vanish as soon as our mistake of the snake in rope. Therefore let no worldly tie bind down thy heart to this earth).
*sv.3 All the relationships that arise in one's heart on account of ignorance are seen to be non.existent. Even when the rope is mistaken for a snake, no one can be bitten by that snake!
अपरिज्ञात* आत्मा_एव भ्रमताम् समुपागतः ।
a.parijJAta* AtmA_eva bhramatAm sam.upAgata: |
ज्ञात* आत्मत्वम् आयाति सीमान्तः सर्व.संविदाम् ॥६।१०।४॥
jJAta* Atmatvam AyAti sImAnta: sarva.saMvidAm ||6|10|4||
.
in/when a.not.parijJAta.understood/recognized.e Atma.self/nature. eva.very/only .
bhrama.delusion.tA.ness.m samupAgata.undergone/approached.:
in/when jJAta.Known.e
Atmatva.m
in/when AyAta.extended/reached.i
sImAnta.boundary/neighboring.:
of/for them sarva.all/every.saMvit.Awareness/intelligences.Am
.
*jd. the suffixes –tA and –tvam ".ness" and ".ity"
*vwv.1612.y6.10.4. When not known, the Self alone has gone to the state of wandering n worldly existence (or delusion).
*vlm.4. Ignorance of the soul is the cause of our error of conceiving the distinctions of things; but the knowledge of the selfsame soul puts an end to all distinctions of knowledge of the reality of things, distinctive knowledge of existences.bheda jnána is erroneous; but their generalization.abheda jnána leads to right reasoning.
*sv.4 It is absence of self.knowledge that is known as ignorance or delusion. When the self is known one reaches the shores of limitless intelligence.
गम् #gam . #gata . #Agata . #upAgata m. . #samupAgata m. . gone near to, approached, met, come, arrived • one who has attained • one who has incurred or undergone
* in/when a.not.parijJAta.understood/recognized.e Atma.self/nature. eva.very/only . bhrama.delusion.tA.ness.m samupAgata.undergone/approached.: in/when jJAta.Known.e Atmatva.m in/when AyAta.extended/reached.i sImAnta.boundary/neighboring.: of/for them sarva.all/every.saMvit.Awareness/intelligences.Am
अविद्या_इत्य्_उच्यते लोके चिच्.चेत्यम् अलम् आश्रिता ।
avidyA_iti_ucyate loke cit.cetyam alam AzritA |
चेत्य.अतीत.आत्मताम् एति सर्व.उपाधि.विवर्जिता ॥६।१०।५॥
cetya.atIta.AtmatAm eti sarva.upAdhi.vivarjitA ||6|10|5||
.
avidyA_iti_ucyate loke
cicc_etyam alam AzritA
cetya.atIta.AtmatAm eti
sarva.upAdhi.vivarjitA
.
*vlm.5. They call it ignorance avidyA, when the intellect is vitiated by its intellection of the intelligible or chetyas, but the intelligibles being left out, it comes to know the soul which is free from all attributes.
*sv.5 When consciousness objectifies itself and regards itself as its own object of observation, there is avidyA or ignorance. When this subject.object notion is transcended, all the veils that envelop the reality are removed.
चित्त.मात्रम् हि पुरुषस् तस्मिन् नष्टे च नश्यति ।
citta.mAtram hi puruSa:_tasmin_naSTe ca nazyati |
स्थिते तिष्ठति च_आत्मा_अयम् घटे सति घट.अम्बरम् ॥६।१०।६॥
sthite tiSThati ca_AtmA_ayam ghaTe sati ghaTa.ambaram ||6|10|6||
.
citta.mAtram hi puruSa: For an affective form is the Person
tasmin_naSTe ca nazyati and when that is destroyed it is destroyed
sthite tiSThati ca_AtmAyam and when settled it rests in (it)Self
ghaTe sati ghaTa.ambaram the pot.space being in the pot
.
*vlm.6. The understanding only is the embodied soul purusha, which is lost upon the loss of the understanding; but the soul is said to last as long as there is understanding in the body [AtmAyam], like the ghatambare or air in the pot lasts with the lasting of the pot, and vanishes upon the loss or breaking of the vessel. (The soul lasts with the intellect in the body, but flies away upon the intellect's desertion of it. This is maintained by sruti).
*sv.6 6.8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot.space was imagined before.
गच्छन् पश्यति गच्छन्तम् स्थितम् तिष्ठJ*chizur यथा ।
gacchan_pazyati gacchantam sthita.m tiSThan_zizu:_yathA |
भ्रान्तम् एवम् इदम् चेतः पश्यty_आत्मानम् आकुलम् ॥६।१०।७॥
bhrAntam evam idam ceta: pazyati_AtmAnam Akulam ||6|10|7||
.
gacchan_pazyati gacchantam sthita.m tiSThan_chizu:_yathA
bhrAntam evam idam ceta: pazyati_AtmAnam Akulam
गच्छन्_पश्यति Going, it sees
गच्छन्तम् its going,
स्थितं its standing/being.here
तिष्टन् शिशुर् यथा sitting like a child
भ्रान्तम् एवम् इदं च इतः wandering thus here and there or thus the Cheतस् Awareness
पश्यत्य् आत्मानम् आकुलम् it sees itSelf as many
.
*vlm.7. The wandering intellect sees the soul to be wandering, and the sedate understanding thinks, it to be stationary, as one perceives his breath of life to be slow or quick, according as he sits still or runs about In this manner the bewildered understanding finds the soul to be distracted also. (The temperament of the mind is attributed to the soul, which is devoid of all modality).
*sv.7 6.8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot.space was imagined before.
Going, it sees its going, its
being.here, sitting like a child,
or wandering thus here and there
it sees itSelf as.if many.
#ceतस् .¶jd n. Cheतस् Conscience (not the sense of guilt, but the act of conceiving); Cheतस् Awareness; Awareness as related to Chit Consciousness; cf. saMvit, Samvit Awareness/Cognition, as related to Vidyâ Knowledge. • It is the construct (.maya) of a Shakti Power: iti zaktimayam ceto ghana.AhaMkAratAm gatam | kozakAra. krimir iva svecchayA yAti bandhanam ||6|10| y4042.031 The Poet.Philosopher often enjoys wordplay with ca_iतस् ('and thus', [to] 'and fro', 'here and' [there]: gacchan_pazyati gacchantam sthita.m tiSThaJ chizur yathA | bhrAntam evam idam ceta: pazyati_AtmAnam Akulam ||6|10|
कोश.आकारवद् आत्मानम् वासना तनु तन्तुभिः ।
koza.AkAravat_AtmAnam vAsanA.tanu.tantubhi: |
वेष्टयच् च_एव चेतो ऽन्तर् बालत्वान् न_अवबुध्यते ॥६।१०।८॥
veSTayat_ca_eva ceta:_antar_bAlatvAn_na_avabudhyate ||6|10|8||
.
koza.AkAravat_AtmAnam
koza.formationlike_m.self
vAsanA.tanu.tantubhi:
vAsanAclothing.body.tantubhi:
veSTayat_ca_eva ceta:_antar_
veSTayat_ca_eva ceta:*_antar_
bAlatvAn_na_avabudhyate
bAlatvAn_na_avabudhyate
because.of immaturity does not understand
.
*vlm.8. The mind wraps the inward soul with the coverlet of its
various desires, as the silkworm twines the thin thread of its
desires round about itself; which its wants of reason prevent it
from understanding. (The word in the text is bálavat boyishness,
which is explained in the gloss to mean nirvivekatwa or want of
reason, and applied to the mind, means puerile foolishness).
*sv.8 6.8 The individual is nothing more than the personalised mind. Individuality ceases when that mind ceases; it remains as long as the notion of a personality remains. So long as there is a pot there is also the notion of a space enclosed within or confined to that pot; when it is broken, the infinite space alone is, even where the pot.space was imagined before.
RÂMA said—
मौर्ख्यम् अत्यन्त.घनताम् आगतम् सम्.अवस्थितम् ।
maurkhyam atyanta.ghanatAm Agatam sam.avasthita.m |
स्थावर.आदि ननु प्राप्तम् कीदृशम् भवति प्रभो ॥६।१०।९॥
sthAvara.Adi nanu prAptam kIdRzam bhavati, prabho ||6|10|9||
.
maurkhyam atyanta.ghanatAm Agatam samavasthita.m
sthAvara.Adi nanu prAptam kIdRzam bhavati prabho
.
*vlm.9. Ráma said I see sir, that when our ignorance becomes too gross and solid, it becomes as dull and solid as stone; but tell me O venerable sir, how it becomes as a fixed tree or any other immovable substance.
*sv.9 RAMA asked: Lord, please tell me how this cosmic intelligence becomes things like insentient rocks.
VASISHTHA said—
अमनस्त्वम् असम्प्राप्तम् मनस्त्वाd अपि च च्यूतम् ।
a.manastvam a.samprAptam manastvAt_api ca cyUtam |
तटस्थम् रूपम् आश्रित्य स्थिता_एषा स्थावरेषु चित् ॥६।१०।१०॥
taTa.stham rUpam Azritya sthitA_eSA sthAvareSu cit ||6|10|10||
.
a.manastvam a.samprAptam manastvAt_api ca cyUtam
taTa.stham rUpam Azritya sthitA eSA sthAvareSu cit
.
*vlm.10. Vasishtha replied:.The human intellect not having attained its perfect state of mindlessness, wherein it may have its supreme happiness and yet falling from its state of mindfulness, remains in the midmost position of a living and immoveable plant or of an insensible material substance. (The middle state is called tatastha bháva, which is neither one of perfect
sensibility nor impassivity).
*sv.10 VASISTHA replied: In these substances like rocks, consciousness remains immobile having abandoned the thinking faculty but not having been able to reach the state of no.mind.
तत्र दूर.स्थिता मुक्तिर् मन्ये वेद्यविदाम् वर ।
tatra dUra.sthitA mukti:_manye vedyavidAm vara |
सुप्त.पुर्यष्टका यत्र चित्.स्थिता दुःख.दायिनी ।
supta.puryaSTakA yatra cit.sthitA du:kha.dAyinI |
मूक.अन्ध.जडवत् तत्र सत्ता.मात्रेण तिष्ठति ॥६।१०।११॥
mUka.andha.jaDavat tatra sattA.mAtreNa tiSThati ||6|10|11||
.
tatra dUra.sthitA mukti:_manye
vedyavidAm vara
supta.puryaSTakA yatra cit.sthitA du:kha.dAyinI
mUka.andha.jaDavat tatra sattA.mAtreNa tiSThati
*vlm.11. It is impossible for them to have their liberation, whose organs of the eight senses lie as dormant and dumb and blind and inert in them as in any dull and dirt matter: and if they have any perception, it is that pain only. (The_puryaSTaka] are the eight internal and external organs of sense instead of the ten organs casandria. By dormancy is meant their want of reason, and muteness and blindness express respectively the want of their faculties of sensation and action, inertness means here the want of mental action.
.jd. Casandria is a genus of moth. I can't see any Sanskrit typo here. See CGl #puryaSTaka, and here below. ??? das....@gamil.com
*vwv.1638/11. Best among the knowers of Truth! Where consciousness exists as the giver of pain, with the eightfold city (or the body) asleep, I consider that liberation remains at a distance under these circumstances.
*sv.11 It is like the state of deep sleep, far away from the state of liberation.
RÂMA said—
सत्ता.अद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
sattA.advaitatayA yatra saMsthitA sthAvareSu cit |
तत्र_अदूर.स्थिता मुक्तिर् मन्ये वेद्य.विदाम् वर ॥६।१०।१२॥
tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara ||6|10|12||
.
with the non.dual nature of what is So
where Consciousness is established in the unmoving things
there it is not far from being Free, so I think,
best of knowers of what's to be known!
sattA.advaitatayA . with the non.dual nature of what is So
yatra saMsthitA sthAvareSu cit
tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara
*vlm.12. Ráma rejoined:.O sir, that best knowest the knowables! that the intellect which remains as unshaken as a fixed tree, with its reliance in the unity and without its knowledge
of duality, approximates its perfection and approaches very near to its liberation: (contrary to what thou sayest now, regarding impossibility of the dormant minds arriving to its freedom).
*sv.12 RAMA asked again: But, if they exist as in a state of deep sleep without any concepts or percepts, I think they are close to liberation!
VASISHTHA said—
बुद्धि.पूर्वम् विचार्य_इदम् यथा.वस्त्व्.अवलोकनात् ।
buddhi.pUrvam vicArya_idam yathA.vastu.avalokanAt |
सत्ता.सामान्य.बोधो_यः स* मोक्षश् चेद् अनन्तक: ॥६।१०।१३॥
sattA.sAmAnya.bodha:_ya: sa* mokSa:_cet_anantaka: ||6|10|13||
.
buddhi.pUrvam
buddhi.prior prior intellection
vicArya idam
having inquired into this
yathA.vastv.avalokanAt
from as.if substantial seeing
sattA.sAmAnya.bodho ya:
what is Suchness.identity.realization
sa: mokSaz ced anantaka:
that is freedom if unbounded
*vwv. 1640 Having investigated this (world) as it stands intelligently, if there is the awareness of the totality of Existence on account of such inquiry, that is liberation which is endless.
*vlm.13. Vasishtha replied: Ráma (we call that to be the perpetual liberation of the soul, which follows persuation of one common entity, after its rational investigation into the natures of all other things and their false appearances, (or else the blind torpidity of the irrational yogi, amounts rather to his bondage to ignorance than the liberation of his soul from it).
*sv.13 Liberation is attained when one arrives at the state of supreme peace after intelligent inquiry into the nature of the self, and after this has brought about an inner awakening.
*sv.13 VASISTHA replied: Moksa, liberation or the realisation of the infinite is not existence as an immobile creature! Liberation is attained when one arrives at the state of supreme peace after intelligent inquiry into the nature of the self and after this has brought about an inner awakening.
परिज्ञाय परित्यागो वासनानाम् य* उत्तमः ।
parijJAya parityAga:_vAsanAnAm ya* uttama: |
सत्ता.सामान्य.रूपत्वम् तत्.कैवल्य.पदम् विदुः ॥६।१०।१४॥
sattA.sAmAnya.rUpatvam tat.kaivalya.padam vidu: ||6|10|14||
.
parijJAya
having understood
parityAga.: vAsanAnAm
the forsaking of VAsanAs
ya: uttama:
what is best
sattA.sAmAnya.rUpatvam
Suchness.identical/universal formness
tat.kaivalya.padam vidu:
That.Fulness.stage you.should.know
.
*vlm.14. A man is then only said to have reached to his state of soleity kaivalya, when he understands the community of all existence in the unity, and forsakes his desire for, this thing and that, (But is said in sundry places of this work that the abandonment of the knowledge of the subjective and as well as of the objective, which constitutes the true liberation of the soul; which means the taking of the subject and object of thought and all other duties in nature in one self.existant unity and not to forget them a11 at once). (So says Sadi, when I turned out duality from my door I came to knowledge of one in all).
*sv.14 Kaivalya or total freedom is the attainment of pure being after all mental conditioning is transcended consciously and after a thorough investigation.
having once known the forsaking
of VAsanA conditioning,
the state of Fulness should be known:
Identity with the Suchness. .14.
विचार्य_आर्यै: सह_आलोक्य शास्त्राण्य्_अध्यात्म.भावनात् ।
vicArya_Aryai: saha_Alokya zAstrANi_adhyAtma.bhAvanAt |
सत्ता.सामान्य.निष्ठत्वम् यत् तद् ब्रह्म परम् विदुः ॥६।१०।१५॥
sattA.sAmAnya.niSThatvam yat tat_brahma param vidu: ||6|10|15||
.
having studied with the best people
Alokya zAstrANi
having examined the shAstrais teaching
adhyAtma.bhAvanAt
from the affected.viewpoint of the Overself
sattA.sAmAnya.niSThatvam
there is settlement in the Suchness.identity.state
yat tad brahma param vidu: which is known as That Supreme Brahman
*vwv.1642/6.10.15. They consider that as the highest Reality, (or Brahman) which is the abidance in the totality of Existence on account of meditation on the Supreme Spirit, having seen the scriptures and discussed with noble (or worthy) persons.
*vlm.15. One is then said to recline in Brahma who is inclined to his spiritual Contemplation, after his investigation of divine knowledge in the sástras, and his discussion on the subject in the company of the learned doctors in divinity. (The unlearned religionist is either a zealot or an opinsatra.abhakta tatwa judui).
*sv.15 The wise ones say that one is established in pure being or Brahman only after one has investigated the nature of the truth as expounded in the scriptures, in the company and with the help of enlightened sages.
having enquired with the best
teachers, and having examined
the ShAstras, from the viewpoint of
the self, then there is settlement
in the Suchness.identity.
अन्तः सुप्ता स्थिता मन्दा यत्र बीज* इव_अङ्कुरः ।
anta: suptA sthitA mandA yatra bIja* iva_aGkura: |
वासना तत् सुषुप्तत्वम् विद्धि जन्म.प्रदम् पुनः ॥६।१०।१६॥
vAsanA tat suSuptatvam viddhi janma.pradam puna: ||6|10|16||
.
anta: suptA sthitA mandA
yatra bIjA_iva_aGkura:
vAsanA tat suSuptatvam
viddhi janma.pradam puna:
*vlm.16. One who is dormant in his mind and has the seed of his desire lying latent in his heart, resembles an unmoving tree, bearing the vegitative seed of future regenerations (transmigrations) within its bosom.
*vwv.1634 Where desire is inactive and asleep within, like the sprout within a seed, know that as the state of sleep causing birth again.
*sv.16 VASISTHA continued: As long as psychological limitation and conditioning remain in the heart, even in their subtle 'seed' state, it should be regarded as the deep sleep state; it gives rise to rebirth, even if a state of tranquillity is experienced and even when the mind appears to be self. absorbed.
अन्तः संलीन.मननम् परितः सुप्त.वासनम् ।
anta: saMlIna.mananam parita: supta.vAsanam |
सुषुप्तम् जड.धर्मा_अपि जन्म दुःख.शत.प्रदम् ॥६।१०।१७॥
suSuptam jaDa.dharmA_api janma du:kha.zata.pradam ||6|10|17||
.
anta: saMlIna.mananam
parita: supta.vAsanam
suSuptam jaDa.dharmA_api
janma du:kha.zata.pradam
.
*vlm.17. All those men are called blocks who liken the blocks of wood and stone, and to be lack brains who lack their brain work, and whose desires are gone to the rack. These men possessing the property of dulness as of dull matter, are subject to the pains of repeated births, recurring like the repetends of their remaining desires. (The doctrine of transmigration is, that the wish being father to the thought, every one meets with his lot in his next birth, as it is thought of or fostered by him in his present life.
*sv.17 It is an inert state and is the source of unhappiness.
स्थावर.आदय* एते हि समस्ता* जड.धर्मिणः ।
sthAvara.Adaya* ete hi samastA* jaDa.dharmiNa: |
सुषुप्त.पदम् आरूढा* जन्म.योग्याः पुनः पुनः ॥६।१०।१८॥
suSupta.padam ArUDhA* janma.yogyA: puna: puna: ||6|10|18||
.
sthAvara.Adaya: ete hi
these stationary.&c indeed
samastA: jaDa.dharmiNa:
are altogether of inert quality
suSupta.padam ArUDhA
arisen to the Sleep.state
janma.yogyA: puna: puna:
birth.connected again and again
*vwv.1635/18. All these inanimate objects and the like, having the property of inertness, indeed become fit for birth again and again, seated on the abode of sleep.
*vlm.18. All stationary and immovable things, which are endowed with the property of dull matter, are subject to repeated reproductions. (Owing to the reproductive seed which is inborn in them, like the inbred desire of living beings), though they may long continue in their dormant state (like images of saints in their trance).
*sv.18 Such is the state of the insentient and immobile objects like rocks, etc.
यथा बीजेषु पुष्प.आदि मृदो राशौ घटो यथा ।
yathA bIjeSu puSpa.Adi mRda:_rAzau ghaTa:_yathA |
तथा_अन्तः संस्थिता साधो स्थावरेषु स्व.वासना ॥६।१०।१९॥
tathA_anta: saMsthitA, sAdho, sthAvareSu sva.vAsanA ||6|10|19||
.
just as in seeds are flowers and trees,
a heap of mud contains a pot;
and in materiality,
Sâdhu, is a self.vAsanA
.
यथा बीजेषु पुष्प.आदि Just as with seeds in flowers and such
मृदः राशौ घटः यथा in a heap of mud as there is a pot
तथा अन्तः संस्थिता साधो thus within there abides, o Sâdhu,
स्थावरेषु स्व.वासना in material things their own vAsanA
*sv.19 They are not free of self.limitation (vasana) but self.limitation is hidden and latent in them even as flowers are latent in seeds (which sprout, grow and yield flowers) and pots in clay.
*vwv.614, (1632) Virtuous One! As flowers, etc., (exist potentially) in seeds, and as a pot in a mass of clay, so is innate desire established within material objects. (... As there are flowers and the like within seeds, ... so there exists within a mass of things an inherent desire.)
यत्र_अस्ति वासना.बीजम् तत् सुषुप्तम् न सिद्धये ।
yatra_asti vAsanA.bIjam tat suSuptam na siddhaye |
निर्बीजा वासना यत्र तत् तुर्यम् सिद्धदम् स्मृतम् ॥६।१०।२०॥
nirbIjA vAsanA yatra tat turyam siddhadam smRta.m ||6|10|20||
.
where there's the seed of vAsanAs,
that'is Sleep, and not empowering;
lacking the seed of vAsanAs,
the Fourth State is empowering.
yatra asti vAsanA.bIjam
where there is vAsanA.seed
.
tat suSuptam na siddhaye
that is Sleep, and not empowering;
nirbIjA vAsanA yatra
where there is no vAsanA.seed
tat.turyam siddhadam smRta.m
That Fourth is known to be empowering.
*vwv.1633 That sleep (or unconsciousness) where the seed of desire exists is not for (or does not result in) fulfilment (or liberation). That fourth state of consciousness, where desire is without seed (i.e. desire cannot fructify in the future), is considered as produ.cing fulfilment (or liberation).
*sv.20 Where the seed of vasana (self.limitation, conditioning or tendency) exists, that state is like deep sleep; it is not perfection; when all vasanas are destroyed and even the potentiality of the vasana does not exist, that state is known as the fourth (beyond waking, dream and deep sleep) and transcendental state. It brings about perfection.
वासनायास् तथा वह्नेर् ऋण.व्याधि.द्विषम् अपि ।
vAsanAyA:_tathA vahne:_RNa.vyAdhi.dviSam api |
स्नेह.वैर.विषाणाम् यः शेष: स्वल्पो ऽपि बाधते ॥६।१०।२१॥
sneha.vaira.viSANAm ya: zeSa: svalpa:_api bAdhate ||6|10|21||
.
vAsanAyAs tathA vahner
from the vAsanAs as from a fire
RNa.vyAdhi.dviSam api
debt.disease.hatred also
sneha.vaira.viSANAm ya:
of love.enmity.poisons what is
zeSa: svalpo 'pi bAdhate
the remainder, though small, causes distress
.
*vwv.1636 Even a little of the residue of desire, as well as that of fire, devt, disease, enemy, affection (or attachment), enmity and poison, disturbs (or hurts) a person.
*sv.21 Vasana, fire, debt, disease, enemy, friendship (or glue), hate and poison all these are bothersome even if a little residue is left after their removal.
*vlm.21. The heart that preserves the slightest remnant of any desire in it, it again filled with its full growth to luxuriance; as the little remainder of fire or the enemy, and of a debt and disease, and also of love and hatred, is enough to involve one in his ruin as a single drop of poison kills a man. (This stanza occurs in Chánakyá's Exoerpta in another form, meaning to say that, "No wise man should leave their relic, lest they grow as big as before [.Sanskrit]).
निर्दग्ध.वासना.बीज.सत्ता.सामान्य.रूपवान् ।
nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn |
स.देहो वा विदेहो वा न भूयो दुःख.भाग् भवेत् ॥६।१०।२२॥
sa.deha:_vA vi.deha:_vA na bhUya:_du:kha.bhAk_bhavet ||6|10|22||
.
nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn
one whose seed.vAsanAs are burned.up, one of equanimous.form,
whether embodied or bodiless,
not again does such one undergo sorrow.
burnedUp.vAsanA.seed.Suchness.equanimous.form
sadeho vA videho vA
whether bodied or bodiless
na bhUyo du:kha.bhAg bhavet
not again does one become a sorrow.enjoyer
*sv.22 On the other hand, if all the vasanas have been completely removed, then one is established in the state of pure being; whether such a one is alive or not, he is not again afflicted by sorrow.
*vwv.1639 The one possessing the nature of the totality of Existence, with the seed of desires burnt out, cannot experience pain again, whether he is with a body or without a body.
चिच्*छक्तिर् वासना.बीज.रूपिणी स्वाप.धर्मिणी ।
cit*zakti:_vAsanA.bIja.rUpiNI svApa.dharmiNI |
स्थिता रसतया नित्यम् स्थावर.आदीषु वस्तुषु ॥६।१०।२३॥
sthitA rasatayA nityam sthAvara.AdISu vastuSu ||6|10|23||
.
cit.chakti:
Chit.Shakti Consciousness.Power
vAsanA.bIja.rUpiNI
in the form of the vAsanA.seed
svApa.dharmiNI
of the nature of dream
sthitA rasatayA nityam
is ever situate as essence
sthAvara.AdISu vastuSu
in animate or inanimate substances
.
*vwv.615, and /vwv.1631/23 The Power of Consciousness, in the form of the seed /germ of desire and possessing the quality /characteristic of sleep, is ever existing as the sap.nature (or essential nature) in things like /objects such as trees (or inanimate objects).
*sv.23 The cit.sakti (energy.consciousness) lies in immobile creatures, etc., as latent vasana.
Chit.Shakti Consciousness.Power, in the form of VAsanA.seed of the nature of dream, ever is the essence of animate or inanimate substances. .23.
बीजेषु_उल्लास.रूपेण जाड्येन जड.रूपिषु ।
bIjeSu_ullAsa.rUpeNa jADyena jaDa.rUpiSu |
द्रव्येषु द्रव्य.भावेन काठिन्येन_इतरेषु च ॥६।१०।२४॥
dravyeSu dravya.bhAvena kAThinyena_itareSu ca ||6|10|24||
.
in seeds it has the form of increase,
with inertness in inert forms
in fluids with fluid nature
and with solidity in others
.
bIjeSu ullAsa.rUpeNa . in seeds with the form of increase . jADyena jaDa.rUpiSu –
with inertness in inert forms . dravyeSu dravya.bhAvena . in things with material nature . kAThinyena itareSu ca
and with solidity in others
.
*sv.24 It is this cit.sakti that determines the nature of each object;
*vwv.616/24. (It exists) in seeds in the form of the splendour (that is the power to produce the sprouts), as inactivity in things having an inert nature, as the innate property of the substance in objects, and as hardness (or solidity) in others.
*vlm.24. This inherent power resides in the manner of productive power in the seeds of living beings, and in that of inertness in dull material bodies. It is of the nature of hardness in all solid substances, and that of tenuity in soft and liquid things. (i. e. The divine power forms the particular properties of things, and causes them to grow and remain in their own ways).
*O #dravya . generically, a "thing".a nominal equivalant to #kiMcit • a material element: पृथिवी pRthivI.Earth, अप् Ap.Water, तेजस् tejas.Fire, वायु vAyu.Air, आकाश AkAsha.Space, काल kAla.Time, दिश् diz.Place, आत्मन् Atman.self or AtmA.Soul, मनस् manas.Mind are the only nine dravyas. . kaNAda (kAzyapa), vai 1.1.5. • #AkAza is void. #diz is place as determined by the ten directions.
भस्मन्य्_अथ_अनित्य.रूपा पांसुष्व्_अप्य्_अणु.रूपिणी ।
bhasmani_atha_anitya.rUpA pAMsuSu_api_aNu.rUpiNI |
असितेष्व्_असित.स्थित्या सित.धारतया_असिषु ॥६।१०।२५॥
asiteSu_asita.sthityA sita.dhAratayA_asiSu ||6|10|25||
.
bhasmani_atha anitya.rUpA
pAMsuSu_apy aNu.rUpiNI
asiteSu_asita.sthityA
sita.dhAratayA asiSu
and so it is intransient form in ashes
pAMsuSu api aNu.rUpiNI
and atomic form in dust
.
*vlm.25. It exhibits the ash colour in ashes, and shows the particles in the dust of the earth; it shows the sableness of all swarthy things, and flashes in the whiteness of the glittering blade.
*sv.25 it is the fundamental characteristic of the very molecules of each object.
आत्मा शक्तिः पदार्थेषु तथा घट.पट.आदिषु ।
AtmA zakti: padArtheSu tathA ghaTa.paTa.AdiSu |
सर्वत्र सत्तासामान्य.रूपम् आश्रित्य तिष्ठति ॥६।१०।२६॥
sarvatra sattAsAmAnya.rUpam Azritya tiSThati ||6|10|26||
.
AtmA zakti: padArtheSu
tathA ghaTa.paTa.AdiSu
sarvatra sattAsAmAnya.rUpam
Azritya tiSThati
.
*vlm.26. It is the spiritual power which assumes the communal form and figure, in which it resides in the community of material things, as a picture, a pot (ghata.pata) and the like. (The vanity of the unity is expressed in the words of Veda "the one in many." [Sanskrit])
*sv.26 If this is not realised as atma.sakti (the energy of the self or infinite consciousness) it creates the delusion of world.appearance; if it is realised as the truth, which is infinite consciousness, that realisation destroys all sorrow.
इति_इयम् अखिला दृश्य.दशाम् आपूर्य संस्थिता ।
iti_iyam akhilA dRzya.dazAm ApUrya saMsthitA |
यथा घटा.पटा प्रावृड्.अम्बर.आलम्बिनी तथा ॥६।१०।२७॥
yathA ghaTA.paTA prAvRT.ambara.AlambinI tathA ||6|10|27||
.
iti_iyam akhilA
so this whole
dRzya.dazAm
percept.condition
ApUrya saMsthitA
ApUrya saMsthitA |
yathA ghaTA.paTA
as Pot.Cloth
prAvRT.ambara.AlambinI tathA
rain.sky.AlambinI thus
.
*vlm.27. It is in this manner that the divine spirit fills the whole phenomenal world, in its universally common nature, as overspreading cloud, fills the whole firmament in the rainy season.
*sv. The non.seeing of this truth is known as avidyA or ignorance;
स्वरूपम् अस्याश् च_एव_एतत् कथितम् प्रविचारितम् ।
svarUpam asyA:_ca_eva_etat kathita.m pra.vicArita.m |
असर्वम् सर्वतो व्यापि सद् इव_असन्मय.आत्मकम् ॥६।१०।२८॥
a.sarvam sarvata:_vyApi sat_iva_asat.maya.Atmakam ||6|10|28||
.
svarUpam asyA:_ca_eva_etat
kathita.m pravicArita.m
a.sarvam
not all
sarvato
from all
vyApi sat_iva
pervading as.if real
asan.maya.Atmakam
a nature of constructed unreality
.
*vlm.28. I have thus expounded to you the true nature swarupa.of the unknown Almighty power, according to my best understanding, and as far as it had been ascertained by the reasoning of the wise: that it fills all and is not the all itself, and is the true entity appearing as no entity at all.
*sv.28 The non.seeing of this truth is known as avidyA or ignorance;
.VA: last verse was about cit.shakti, which fills out everything and covers (truth of everything) like cloth. Now, what is the subject of this sloka? Such is explained enquiry into the nature of cit shakti (?) It is nothing, yet it pervades everything, its nature is unreal yet it appears real.
*AS: The subject is svarUpa (form/nature) of this cit.power (but covered with ignorance). The mean is that the nature of this cit.power is described and analyzed, even though it is not complete (due to the ignorance) it covers over everything; it is like the sat, though filled with unreality.
आत्म.दृष्टिर्_अडृष्टा_एषा संसार.भ्रम.दायिनी ।
Atma.dRSTi:_aDRSTA_eSA saMsAra.bhrama.dAyinI |
दृष्टा सती समग्राणाम् दुःखानाम् क्षय.कारिणी ॥६।१०।२९॥
dRSTA satI samagrANAm du:khAnAm kSaya.kAriNI ||6|10|29||
.
Atma.dRSTi: . self.view
a.DRSTA_eSA . is lack of a view
saMsAra.bhrama.dAyinI . that grants this convoluted saMsAric delusion
dRSTA satI . .f.. being seen / the Seer being
samagrANAm du:khAnAm . of all sorrows
kSaya.kAriNI the cause of the end .
*vlm.29. It is our want of the sight of this invisible spiritual power, that leads as to erroneous conception of the entity of the external world, but a slight sight of this almighty Ens, removes all our pains in this scene of vanity.
*sv.29 The non.seeing of this truth is known as avidyA or ignorance;
अस्यास् त्व्_अदर्शनम् यत् तद् अविद्या_इत्य्_उच्यते बुधैः ।
asyA:_tu_a.darzanam yat tat_a.vidyA_iti_ucyate budhai: |
अविद्या हि जगद्*धेतुस् ततः सर्वम् प्रवर्तते ॥६।१०।३०॥
avidyA hi jagat*hetu:_tata: sarvam pravartate ||6|10|30||
.
asyA: tu a.darzanam . but in the lack of a presence
yat . which is
tad . that
a.vidyA iti ucyate budhai: . which is called "Unknowing" by the wise
avidyA hi jagat hetu: . and it is the cause of the world
tata: sarvam pravartate . from that everything proceeds.
*vlm.30. It is our dimsightedness of Almighty power, which is
styled our blindness or ignorance [Sanskrit: avidyá] by the wise. It is this
ignorance which give rise to the belief of the existence of the
world, and thereby produces all our errors and misery.
*sv.30 such ignorance is the cause of the world.appearance which is the source of all the other phenomena.
अविद्यारूप.रहिता यावद् एव_अवलोक्यते ।
avidyArUpa.rahitA yAvat_eva_avalokyate |
तावद् एव गलत्य् आशु तुहिन.अणुर् यथातपे ॥६।१०।३१॥
tAvat_eva galati_Azu tu:ina.aNu:_yathAtape ||6|10|31||
.
as soon as
without this Unknowing
as a form
it is seen
at.once its form quickly melts.away
like an atomic speck of frost in the heat.
*vlm.31. Who is so freed from this ignorance and beholds the glorious light of god [interpolation by the devout VLM] full in his view; he finds his darkness disappear from his sight, as the icicles of night melt away at the appearance of solar light.
यथा नरो गलन् निद्रो यावत् कलनया मनाक् ।
yathA nara:_galan_nidra:_yAvat kalanayA manAk |
विमृशत्य्_आशयम् तावद् निद्रा यस्य विलीयते ॥६।१०।३२॥
vimRzati_Azayam tAvat_nidrA yasya vilIyate ||6|10|32||
.
yathA such as
nara: galat nidra:
yAvat . so.long.as
kalanayA
manAk
vimRzati Azayam
tAvat . that much is
nidrA yasya vilIyate
*vlm.32. The ignorance of a man flies off like his dream, after he wakes from his sleep, and wishes to recall his past vision of the night.
*sv.32 32.34 the slightest awakening of inner intelligence destroys ignorance.
यथा कीदृग् अवस्त्व्_एतद् इति यावद् विकल्प्यते ।
yathA kIdRk_avastu_etat_iti yAvat_vikalpyate |
अविद्या क्षीयते तावद् आलोकेन_अन्धता यथा ॥६।१०।३३॥
avidyA kSIyate tAvat_Alokena_andhatA yathA ||6|10|33||
.
yathA kIdRg_a.vastu_etat
iti
yAvat . so.long.as
vikalpyate
unknowing is disappeared
just as unseeing is disappeared
by light
.
*vlm.33. Again when a man betakes himself to ponder well the properties of the object before him, his ignorance flies away from before his face, as darkness flies at the approach of light.
*sv.33 32.34 the slightest awakening of inner intelligence destroys ignorance.
दीप.हस्तो_यथा_अभ्येति तमो.रूप.दिदृक्षया ।
dIpa.hasta:_yathA_abhyeti tama:.rUpa.didRkSayA |
तथा विलीयते सर्वम् तमस्.तापैर् घृतम् यथा ॥६।१०।३४॥
tathA vilIyate sarvam tama:.tApai:_ghRta.m yathA ||6|10|34||
.
dIpa.hasta: . lamp in hand
yathA abhyeti ??? not abhyaiti
tamo.rUpa.didRkSayA
tathA vilIyate sarvam . thus ends everything
tamas.tApai: ghRta.m yathA . as ghee is darkened by the heat.
*vlm.34. As darkness recedes from a man, that advances to explore into it with a lamp in his hand, and as butter is melted down by application of heat, so is one's ignorance dispelled and dissolved by application of the light and the rise of reason.
*sv.34 32.34 the slightest awakening of inner intelligence destroys ignorance.
न.च संलक्ष्यते दीपे तमसो रूप.निश्चयः ।
na.ca saMlakSyate dIpe tamasa:_rUpa.nizcaya: |
उदेति केवलम् ध्वान्त.ध्वंसो विमल.मूर्तिमान् ॥६।१०।३५॥
udeti kevalam dhvAnta.dhvaMsa:_vimala.mUrtimAn ||6|10|35||
rUpa.nizcaya:
certain form
udeti kevalam
arising wholly
dhvAnta.dhvaMsa:
covered.dhvaMsa:
ध्वंस् #dhvaMs . #dhvaMsa .m.. falling.down, grinding.down (stone . sand), destruction, loss, ruin • . dhvaMsI .f.. . a mote in a sun.beam. . y2010.016
vimala.mUrtimAn
having an impure embodiment
.
#dhvaMza.kArin destroying / raping (in hitop. / KSS)
*vlm.35. As one pursuing after darkness sees a lighted torch in his hand, sees but a blaze of light before, and no shadow of darkness about him; so the inquirer after truth perceives the light of truth, shining to his face and no vestige of untruth left behind him.
*sv.35 35.38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
evam AlokyamAnA_eSA kva_api yAti palAyate |
असद्रूपा ह्य्_अवस्तुत्वाद् _दृश्यते ह्य्_अविचारणात् ॥६।१०।३६॥
asat.rUpA hi_avastutvAt dRzyate hi_a.vicAraNAt ||6|10|36||
.
evam AlokyamAnA_eSA
kva_api yAti palAyate
asad.rUpA hi_avastutvAt
dRzyate hi_a.vicAraNAt
.
*vwv.1451/36. Thus this (Nescience o:_avidyA) runs away and vanishes somewhere while being perceived. It has indeed an unreal nature on account of its insubstantiality and is perceived only on account of absence of investigation.
*vlm.36. In this manner doth ignorance (Avidya) fly away and disappear at the sight of the light of reason; and although an unreal nothing, she appears as something real, wherever there is the want of reason. (Hence all unreasoning men are the most ignorant).
*sv.36 35.38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
आलोक* आगते यादृक् तमस् तद् दृश्यते तथा ।
Aloka* Agate yAdRk_tama:_tat dRzyate tathA |
या_अवस्तुत्वे विविधायास् त्व्_अवस्तुत्वम् प्रतीयते ॥६।१०।३७॥
yA_avastutve vividhAyA:_tu_avastutvam pratIyate ||6|10|37||
.
Aloke Agate yAdRk
whenas coming into light
tama:_tat dRzyate tathA
the darkness is thus perceived
yA a.vastutve vividhAyA:_tu_a.vastutvam pratIyate
.
*vlm.37. As the great mass of thick darkness, disappears into nothing at the advance of light; it is in the same manner that the substantiality of gross ignorance, is dissolved into unsubstantiality
at the advancement of knowledge, (so the advancement of inductive science, has put flight the dogmatic doctrines of old).
*sv.37 35.38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
.VA: as like when light arrives so darkness is seen as ignorance,
and its results are also ignorance.
*AS: Technically, sandhi rules require the first word to be written as Aloka.
This is a rather interesting imagery. When light shines, one may still see some
darkness caused by the shadow, but one also realizes it as unreal (perhaps
since you can move the light around and make it go away). Likewise, when
perception arises (Aloke Agate) it becomes apparent as unreal and also the
unreality of the ignorance becomes apparent; just as how one sees darkness when
light shines
यावन् न_आलोक्यते तावन्_न kimचिद्_अपि दृश्यते ।
yAvat_na_Alokyate tAvat_na kiMcit_api dRzyate |
आलोकिते यथा विद्या तत् तथा प्रतिपद्यते ॥६।१०।३८॥
Alokite yathA vidyA tat tathA pratipadyate ||6|10|38||
.
yAvat_na_Alokyate
as much as it is not looked.at
tAvat_na kiMcit_api dRzyate
just that much not anything is see/known
Alokite yathA vidyA
as when looked.at, the knowledge
tat tathA pratipadyate
*vlm.38. Unless one condescends to examine in a thing, it is impossible for him to distinguish it from another; (as the shell from silver and rope for the snake); but upon his due examination of it, he comes to detect the fallacy of his prejudgment (as those of the silver and snake in the shell and the rope).
*sv.38 35.38 When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears.
रक्त.मांस.अस्थि=यन्त्रे ऽस्मिन्_कः स्याम् अहम् इति स्वयम् ।
rakta.mAMsa.asthi=yantre_asmin_ka: syAm aham iti svayam |
यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥६।१०।३९॥
yAvat_vicAryate tAvat sarvam Azu vilIyate ||6|10|39||
.
rakta.mAMsa.asthi=yantre_asmin
"In this contraption of bloody meat and bone
ka: syAm aham . who would 'I' be?"
iti svayam yAvat_vicAryate
tAvat sarvam Azu vilIyate
*vlm.39. He who stoops to consider whether the flesh or blood or bones of his bodily frame, constitutes his personality, will at once perceive that he is none of these, and all these are distinct from himself. (The personality of a man consisting in his soul, and not in any part or whole of his body).
*sv.39 When one begins to enquire: "What is 'I' in this body composed of blood, flesh, bone, etc.?" at once ignorance ceases to be.
आद्यन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
Adi.antayo:_asat.rUpe nUnam parihRte hRdA |
सर्वस्मिन्न्_एव यः शेषस् तम् अविद्या निवर्तते ॥६।१०।४०॥
sarvasmin_eva ya: zeSa:_tam avidyA nivartate ||6|10|40||
.
Adi.antayo:
of beginning & end
asad.rUpe
in unreal form
nUnam parihRte hRdA
sarvasmin eva ya: zeSa: . everywhere too what remains
tam avidyA nivartate
.
*vlm.40. And as nothing belonging to the person makes the persons, but something beyond it that forms one's personality; so nothing in the world from its first to last is that spirit, but some thing which has neither its beginning nor end, is the eternal and infinite spirit. (The same is the universal soul).
*sv.40 That which has a beginning has an end. When all things that have a beginning are ruled out, what remains is the truth which is the cessation of avidyA or ignorance.
तन् न किंचिच् च किंचिद् वा तत् सत् ब्रह्मैव शाश्वतम् ।
tat_na kiMcit_ca kiMcit_vA tat sat_brahmaiva zAzvatam |
तद् वस्तु तद् उपादेयम् यद् अविद्या निवर्तते ॥६।१०।४१॥
tat_vastu tat_upAdeyam yat_avidyA nivartate ||6|10|41||
.
tan_na kiMcic_ca kiMcit_vA tat.sad.brahmÂ_eva zAzvatam
tat_vastu tat_upAdeyam
yat_avidyA nivartate
.
*vlm.41. Thus ignorance being got over there remains nothing whatever, except the one eternal soul which is the adorable Brahma and substantial whole.
*sv.41 You may regard it as something or as no.thing: that is to be sought which IS when ignorance has been dispelled.
रूपम् स्व.नाम्न* एव_अस्या* ज्ञायते निःस्वभावकम् ।
rUpam sva.nAmna* eva_asyA* jJAyate ni:svabhAvakam |
न.हि जिह्व.आगत.स्वाद्य.स्वादो ऽन्यस्मात् प्रतीयते ॥६।१०।४२॥
na.hi jihva.Agata*SvenkAdya*SvenkAda:_anyasmAt pratIyate ||6|10|42||
.
rUpam sva.nAmna eva_asyA:
jJAyate ni:svabhAvakam
na.hi jihva.Agata*SvenkAdya*SvenkAda:_anyasmAt pratIyate
*vlm.42. The unreality of ignorance is evident from the negative term of negation and ignoring of its essentiality, and requires no other proof to disprove its essence; as the relish of a thing is best proved by the tongue and no other organ of sense. (The term Avidya signifying the want of vidya.knowledge and existence ([Sanskrit: vidyamánata]).
*sv.42 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
न_आविद्या क्वचिद् अप्य् अस्ति ब्रह्मैव_इदम् अखण्डितम् ।
na_AvidyA kva.cit_api_asti brahmaiva_idam akhaNDita.m |
सद्.असत्.कलनास्फारम् अशेषम् येन मण्डितम् ॥६।१०।४३॥
sat.asat.kalanAsphAram azeSam yena maNDita.m ||6|10|43||
.
na_AvidyA kva.cit_api_asti
altho theres no unknowing anywhere
brahmÂ_eva_idam akhaNDita.m
this is only the unbroken brahman.Immensity
sat.asat.kalanA.sphAram
a really.unreal kalanA.Impulsion spreading
azeSam yena maNDita.m
.
*vlm.43. There is no ignorance nor inexistence except the intelligence and existence of god, who pervade over all visible and invisible natures, which are attributed with the appellations of existence and inexistence. (The whole being god (to Pan.the All) there is no existence or inexistence without Him).
*sv.43 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
एतावद् एव_आविद्याया* न_इदम् ब्रह्मेति निश्चयः ।
etAvat_eva_AvidyAyA* na_idam brahmeti nizcaya: |
एतद् एव क्षये यस्या* ब्रह्मेदम् इति निश्चयः ॥६।१०।४४॥
etat_eva kSaye yasyA* brahmedam iti nizcaya: ||6|10|44||
.
etAvat_eva_AvidyAyA*
etAvat_eva_AvidyAyA*
na_idam brahmeti nizcaya:
na_idam brahmeti nizcaya:
etat_eva kSaye yasyA*
etat_eva kSaye yasyA*
brahmedam iti nizcaya: Immensity this such is certain
.
*vlm.44. So far about Avidya, which is not the knowledge but ignorance of Brahma; and it is the dispersion of this ignorance which brings us to the knowledge of god.
*sv.44 The sweetness one tastes is not experienced by another: listening to someone's description of the cessation of avidyA does not give rise to your enlightenment. Each one has to realise it.
#bhU . #vibhu, #vibhU, #vibhvI विभु, .mfn.. (Ved.) being everywhere, far.extending, all.pervading, omnipresent, eternal RV. VS. Up. MBh.&c
घट.पट.शकट.अवभास.जालम्
ghaTa.paTa.zakaTa.avabhAsa.jAlam
न विभुर् इति_इत्य् उदिता_इह सा त्व्_अविद्या ।
na vibhu:_iti.iti_uditA_iha sA tu_avidyA |
घट.पट.शकटा_अवभास.जालम्
ghaTa.paTa.zakaTA_avabhAsa.jAlam
विभुर् इति चेद् गलिता_एव सा त्व्_अविद्या ॥६।१०।४५॥
vibhu:_iti cet_galitA_eva sA tu_avidyA ||6|10|45||
.
ghaTa.paTa.zakaTa.avabhAsa.jAlam
pot.cloth.zakaTa.avabhAsa.jAlam
na vibhu:_iti.iti_uditA_iha sA tu_avidyA
na vibhu:_iti.iti_arisen_here sA tu_avidyA
ghaTa.paTa.zakaTA_avabhAsa.jAlam
pot.cloth.zakaTA_avabhAsa.jAlam
vibhu:_iti cet_galitA_eva sA tu_avidyA
vibhu:_so if_galitA_eva sA tu_avidyA
.
*vlm.45. The belief of this, that and all other things in the world, are distant and distinct from Brahma, is what is called Avidya or ignorance of him; but the belief that all things visible in the world, is the manifestation of omnipresence, causes the removal of ignorance, by presenting us to the presence of god.
*sv.45 In short, avidyA is the belief that 'There exists a reality which is not Brahman or cosmic consciousness'; when there is the certain knowledge that 'This is indeed Brahman', avidyA ceases.
fm6011
DN6010 THE CURE FOR NESCIENCE 2.JL12
सर्ग ६.१०
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
तस्मान् न kimचिद् एव_इदम् जगत्-स्थावर.जङ्गमम् ।
tasmAt_na kiMcit_eva_idam jagat-sthAvara.jaGgamam |
न किम्चिद् भूतताम् प्राप्तम् यत् किम्चिद् इति विद्धि हे ॥६।१०।०१॥
na kiMcit_bhUtatAm prAptam yat kiMcit_iti viddhi he ||6|10|01||
यत्र काचिन् न कलना भाव-अभाव.मय-आत्मिका ।
yatra kA.cit_na kalanA bhAva-abhAva.maya-AtmikA |
तद् इदम् राम जीवादि सर्वम् व्यर्थम् किम् ईहसे ॥६।१०।०२॥
tat_idam, rAma, jIva.Adi sarvam vyartham kim Ihase ||6|10|02||
सम्बन्धो ऽयम् असाव्_अन्तर् हृदि यो व्यपदिश्यते ।
sambandha:_ayam asAu_anta:_hRdi ya:_vyapadizyate |
न तम् लभामहे सर्पम् रज्जु-सर्प-भ्रमाद्_इव ॥६।१०।०३॥
na tam labhAmahe sarpam rajju-sarpa-bhramAt_iva ||6|10|03||
अपरिज्ञात* आत्मा_एव भ्रमताम् समुपागतः ।
a-parijJAta* AtmA_eva bhramatAm sam.upAgata: |
ज्ञात* आत्मत्वम् आयाति सीमान्तः सर्व-संविदाम् ॥६।१०।०४॥
jJAta* Atmatvam AyAti sImAnta: sarva-saMvidAm ||6|10|04||
अविद्या_इत्य्_उच्यते लोके चिच्-चेत्यम् अलम् आश्रिता ।
avidyA_iti_ucyate loke cit-cetyam alam AzritA |
चेत्य-अतीत-आत्मताम् एति सर्व-उपाधि-विवर्जिता ॥६।१०।०५॥
cetya-atIta-AtmatAm eti sarva-upAdhi-vivarjitA ||6|10|05||
चित्त.मात्रम् हि पुरुषस् तस्मिन् नष्टे च नश्यति ।
citta.mAtram hi puruSa:_tasmin_naSTe ca nazyati |
स्थिते तिष्ठति च_आत्मा_अयम् घटे सति घट-अम्बरम् ॥६।१०।०६॥
sthite tiSThati ca_AtmA_ayam ghaTe sati ghaTa-ambaram ||6|10|06||
गच्छन् पश्यति गच्छन्तम् स्थितम् तिष्ठJ*chizur यथा ।
gacchan_pazyati gacchantam sthitam tiSThan_zizu:_yathA |
भ्रान्तम् एवम् इदम् चेतः पश्यty_आत्मानम् आकुलम् ॥६।१०।०७॥
bhrAntam evam idam ceta: pazyati_AtmAnam Akulam ||6|10|07||
कोश-आकारवद् आत्मानम् वासना तनु तन्तुभिः ।
koza-AkAravat_AtmAnam vAsanA‑tanu‑tantubhi: |
वेष्टयच् च_एव चेतो ऽन्तर् बालत्वान् न_अवबुध्यते ॥६।१०।०८॥
veSTayat_ca_eva ceta:_antar_bAlatvAn_na_avabudhyate ||6|10|08||
राम* उवाच ।
rAma* uvAca |
मौर्ख्यम् अत्यन्त-घनताम् आगतम् सम्.अवस्थितम् ।
maurkhyam atyanta-ghanatAm Agatam sam.avasthitam |
स्थावर.आदि ननु प्राप्तम् कीदृशम् भवति प्रभो ॥६।१०।०९॥
sthAvara.Adi nanu prAptam kIdRzam bhavati, prabho ||6|10|09||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अमनस्त्वम् असम्प्राप्तम् मनस्त्वाd अपि च च्यूतम् ।
a-manastvam a-samprAptam manastvAt_api ca cyUtam |
तटस्थम् रूपम् आश्रित्य स्थिता_एषा स्थावरेषु चित् ॥६।१०।१०॥
taTa.stham rUpam Azritya sthitA_eSA sthAvareSu cit ||6|10|10||
तत्र दूर-स्थिता मुक्तिर् मन्ये वेद्यविदाम् वर ।
tatra dUra-sthitA mukti:_manye vedyavidAm vara |
सुप्त-पुर्यष्टका यत्र चित्-स्थिता दुःख-दायिनी ।
supta-puryaSTakA yatra cit-sthitA du:kha-dAyinI |
मूक-अन्ध-जडवत् तत्र सत्ता-मात्रेण तिष्ठति ॥६।१०।११॥
mUka-andha-jaDavat tatra sattA-mAtreNa tiSThati ||6|10|11||
राम* उवाच ।
rAma* uvAca |
सत्ता-अद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
sattA-advaitatayA yatra saMsthitA sthAvareSu cit |
तत्र_अदूर-स्थिता मुक्तिर् मन्ये वेद्य-विदाम् वर ॥६।१०।१२॥
tatra_a.dUra-sthitA mukti:_manye vedya-vidAm vara ||6|10|12||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
बुद्धि-पूर्वम् विचार्य_इदम् यथा-वस्त्व्-अवलोकनात् ।
buddhi-pUrvam vicArya_idam yathA-vastu-avalokanAt |
सत्ता-सामान्य-बोधो_य: स* मोक्षश् चेद् अनन्तक: ॥६।१०।१३॥
sattA-sAmAnya-bodha:_ya: sa* mokSa:_cet_anantaka: ||6|10|13||
परिज्ञाय परित्यागो वासनानाम् य* उत्तमः ।
parijJAya parityAga:_vAsanAnAm ya* uttama: |
सत्ता-सामान्य-रूपत्वम् तत्-कैवल्य-पदम् विदुः ॥६।१०।१४॥
sattA-sAmAnya-rUpatvam tat-kaivalya-padam vidu: ||6|10|14||
विचार्य_आर्यै: सह_आलोक्य शास्त्राण्य्_अध्यात्म-भावनात् ।
vicArya_Aryai: saha_Alokya zAstrANi_adhyAtma-bhAvanAt |
सत्ता-सामान्य-निष्ठत्वम् यत् तद् ब्रह्म परम् विदु: ॥६।१०।१५॥
sattA-sAmAnya-niSThatvam yat tat_brahma param vidu: ||6|10|15||
अन्तः सुप्ता स्थिता मन्दा यत्र बीज* इव_अङ्कुरः ।
anta: suptA sthitA mandA yatra bIja* iva_aGkura: |
वासना तत् सुषुप्तत्वम् विद्धि जन्म-प्रदम् पुनः ॥६।१०।१६॥
vAsanA tat suSuptatvam viddhi janma-pradam puna: ||6|10|16||
अन्तः संलीन-मननम् परितः सुप्त-वासनम् ।
anta: saMlIna-mananam parita: supta-vAsanam |
सुषुप्तम् जड-धर्मा_अपि जन्म दुःख-शत-प्रदम् ॥६।१०।१७॥
suSuptam jaDa-dharmA_api janma du:kha-zata-pradam ||6|10|17||
स्थावर-आदय* एते हि समस्ता* जड-धर्मिणः ।
sthAvara-Adaya* ete hi samastA* jaDa-dharmiNa: |
सुषुप्त-पदम् आरूढा* जन्म-योग्याः पुनः पुनः ॥६।१०।१८॥
suSupta-padam ArUDhA* janma-yogyA: puna: puna: ||6|10|18||
यथा बीजेषु पुष्प.आदि मृदो राशौ घटो यथा ।
yathA bIjeSu puSpa.Adi mRda:_rAzau ghaTa:_yathA |
तथा_अन्तः संस्थिता साधो स्थावरेषु स्व-वासना ॥६।१०।१९॥
tathA_anta: saMsthitA, sAdho, sthAvareSu sva-vAsanA ||6|10|19||
यत्र_अस्ति वासना-बीजम् तत् सुषुप्तम् न सिद्धये ।
yatra_asti vAsanA-bIjam tat suSuptam na siddhaye |
निर्बीजा वासना यत्र तत् तुर्यम् सिद्धदम् स्मृतम् ॥६।१०।२०॥
nirbIjA vAsanA yatra tat turyam siddhadam smRtam ||6|10|20||
वासनायास् तथा वह्नेर् ऋण-व्याधि-द्विषम् अपि ।
vAsanAyA:_tathA vahne:_RNa-vyAdhi-dviSam api |
स्नेह-वैर-विषाणाम् य: शेष: स्वल्पो ऽपि बाधते ॥६।१०।२१॥
sneha-vaira-viSANAm ya: zeSa: svalpa:_api bAdhate ||6|10|21||
निर्दग्ध-वासना-बीज-सत्ता.सामान्य-रूपवान् ।
nirdagdha-vAsanA-bIja-sattA.sAmAnya-rUpavAn |
स.देहो वा विदेहो वा न भूयो दु:ख-भाग् भवेत् ॥६।१०।२२॥
sa.deha:_vA vi.deha:_vA na bhUya:_du:kha-bhAk_bhavet ||6|10|22||
चिच्*छक्तिर् वासना-बीज-रूपिणी स्वाप-धर्मिणी ।
cit*zakti:_vAsanA-bIja-rUpiNI svApa-dharmiNI |
स्थिता रसतया नित्यम् स्थावर.आदीषु वस्तुषु ॥६।१०।२३॥
sthitA rasatayA nityam sthAvara.AdISu vastuSu ||6|10|23||
बीजेषु_उल्लास-रूपेण जाड्येन जड-रूपिषु ।
bIjeSu_ullAsa-rUpeNa jADyena jaDa-rUpiSu |
द्रव्येषु द्रव्य-भावेन काठिन्येन_इतरेषु च ॥६।१०।२४॥
dravyeSu dravya-bhAvena kAThinyena_itareSu ca ||6|10|24||
भस्मन्य्_अथ_अनित्य-रूपा पांसुष्व्_अप्य्_अणु.रूपिणी ।
bhasmani_atha_anitya-rUpA pAMsuSu_api_aNu.rUpiNI |
असितेष्व्_असित-स्थित्या सित-धारतया_असिषु ॥६।१०।२५॥
asiteSu_asita-sthityA sita-dhAratayA_asiSu ||6|10|25||
आत्मा शक्तिः पदार्थेषु तथा घट.पट.आदिषु ।
AtmA zakti: padArtheSu tathA ghaTa.paTa.AdiSu |
सर्वत्र सत्तासामान्य-रूपम् आश्रित्य तिष्ठति ॥६।१०।२६॥
sarvatra sattAsAmAnya-rUpam Azritya tiSThati ||6|10|26||
इति_इयम् अखिला दृश्य-दशाम् आपूर्य संस्थिता ।
iti_iyam akhilA dRzya-dazAm ApUrya saMsthitA |
यथा घटा-पटा प्रावृड्-अम्बर-आलम्बिनी तथा ॥६।१०।२७॥
yathA ghaTA-paTA prAvRT-ambara-AlambinI tathA ||6|10|27||
स्वरूपम् अस्याश् च_एव_एतत् कथितम् प्रविचारितम् ।
svarUpam asyA:_ca_eva_etat kathitam pra.vicAritam |
असर्वम् सर्वतो व्यापि सद् इव_असन्मय-आत्मकम् ॥६।१०।२८॥
a-sarvam sarvata:_vyApi sat_iva_asat.maya-Atmakam ||6|10|28||
आत्म-दृष्टिर्_अडृष्टा_एषा संसार-भ्रम-दायिनी ।
Atma-dRSTi:_aDRSTA_eSA saMsAra-bhrama-dAyinI |
दृष्टा सती समग्राणाम् दुःखानाम् क्षय-कारिणी ॥६।१०।२९॥
dRSTA satI samagrANAm du:khAnAm kSaya-kAriNI ||6|10|29||
अस्यास् त्व्_अदर्शनम् यत् तद् अविद्या_इत्य्_उच्यते बुधैः ।
asyA:_tu_a-darzanam yat tat_a-vidyA_iti_ucyate budhai: |
अविद्या हि जगद्*धेतुस् ततः सर्वम् प्रवर्तते ॥६।१०।३०॥
avidyA hi jagat*hetu:_tata: sarvam pravartate ||6|10|30||
अविद्यारूप-रहिता यावद् एव_अवलोक्यते ।
avidyArUpa-rahitA yAvat_eva_avalokyate |
तावद् एव गलत्य् आशु तुहिन-अणुर् यथातपे ॥६।१०।३१॥
tAvat_eva galati_Azu tuhina-aNu:_yathAtape ||6|10|31||
यथा नरो गलन् निद्रो यावत् कलनया मनाक् ।
yathA nara:_galan_nidra:_yAvat kalanayA manAk |
विमृशत्य्_आशयम् तावद् निद्रा यस्य विलीयते ॥६।१०।३२॥
vimRzati_Azayam tAvat_nidrA yasya vilIyate ||6|10|32||
यथा कीदृग् अवस्त्व्_एतद् इति यावद् विकल्प्यते ।
yathA kIdRk_avastu_etat_iti yAvat_vikalpyate |
अविद्या क्षीयते तावद् आलोकेन_अन्धता यथा ॥६।१०।३३॥
avidyA kSIyate tAvat_Alokena_andhatA yathA ||6|10|33||
दीप-हस्तो_यथा_अभ्येति तमो-रूप-दिदृक्षया ।
dIpa-hasta:_yathA_abhyeti tama:-rUpa-didRkSayA |
तथा विलीयते सर्वम् तमस्-तापैर् घृतम् यथा ॥६।१०।३४॥
tathA vilIyate sarvam tama:-tApai:_ghRtam yathA ||6|10|34||
न.च संलक्ष्यते दीपे तमसो रूप-निश्चयः ।
na.ca saMlakSyate dIpe tamasa:_rUpa-nizcaya: |
उदेति केवलम् ध्वान्त-ध्वंसो विमल-मूर्तिमान् ॥६।१०।३५॥
udeti kevalam dhvAnta-dhvaMsa:_vimala-mUrtimAn ||6|10|35||
एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
evam AlokyamAnA_eSA kva_api yAti palAyate |
असद्रूपा ह्य्_अवस्तुत्वाद् _दृश्यते ह्य्_अविचारणात् ॥६।१०।३६॥
asat-rUpA hi_avastutvAt_dRzyate hi_a-vicAraNAt ||6|10|36||
आलोक* आगते यादृक् तमस् तद् दृश्यते तथा ।
Aloka* Agate yAdRk_tama:_tat_dRzyate tathA |
या_अवस्तुत्वे विविधायास् त्व्_अवस्तुत्वम् प्रतीयते ॥६।१०।३७॥
yA_avastutve vividhAyA:_tu_avastutvam pratIyate ||6|10|37||
यावन् न_आलोक्यते तावन्_न kimचिद्_अपि दृश्यते ।
yAvat_na_Alokyate tAvat_na kiMcit_api dRzyate |
आलोकिते यथा विद्या तत् तथा प्रतिपद्यते ॥६।१०।३८॥
Alokite yathA vidyA tat tathA pratipadyate ||6|10|38||
रक्त.मांस-अस्थि=यन्त्रे ऽस्मिन्_कः स्याम् अहम् इति स्वयम् ।
rakta.mAMsa-asthi=yantre_asmin_ka: syAm aham iti svayam |
यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥६।१०।३९॥
yAvat_vicAryate tAvat sarvam Azu vilIyate ||6|10|39||
आद्यन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
Adi-antayo:_asat.rUpe nUnam parihRte hRdA |
सर्वस्मिन्न्_एव य: शेषस् तम् अविद्या निवर्तते ॥६।१०।४०॥
sarvasmin_eva ya: zeSa:_tam avidyA nivartate ||6|10|40||
तन् न किंचिच् च किंचिद् वा तत् सत् ब्रह्मैव शाश्वतम् ।
tat_na kiMcit_ca kiMcit_vA tat_sat_brahmaiva zAzvatam |
तद् वस्तु तद् उपादेयम् यद् अविद्या निवर्तते ॥६।१०।४१॥
tat_vastu tat_upAdeyam yat_avidyA nivartate ||6|10|41||
रूपम् स्व.नाम्न* एव_अस्या* ज्ञायते निःस्वभावकम् ।
rUpam sva.nAmna* eva_asyA* jJAyate ni:svabhAvakam |
न.हि जिह्व-आगत-स्वाद्य-स्वादो ऽन्यस्मात् प्रतीयते ॥६।१०।४२॥
na.hi jihva-Agata-svAdya-svAda:_anyasmAt_pratIyate ||6|10|42||
न_आविद्या क्वचिद् अप्य् अस्ति ब्रह्मैव_इदम् अखण्डितम् ।
na_AvidyA kva.cit_api_asti brahmaiva_idam akhaNDitam |
सद्-असत्-कलनास्फारम् अशेषम् येन मण्डितम् ॥६।१०।४३॥
sat-asat-kalanAsphAram azeSam yena maNDitam ||6|10|43||
एतावद् एव_आविद्याया* न_इदम् ब्रह्मेति निश्चयः ।
etAvat_eva_AvidyAyA* na_idam brahmeti nizcaya: |
एतद् एव क्षये यस्या* ब्रह्मेदम् इति निश्चयः ॥६।१०।४४॥
etat_eva kSaye yasyA* brahmedam iti nizcaya: ||6|10|44||
घट-पट-शकट-अवभास-जालम्
ghaTa-paTa-zakaTa-avabhAsa-jAlam
न विभुर् इति_इति_उदिता_इह सा त्व्_अविद्या ।
na vibhu:_iti.iti_uditA_iha sA tu_avidyA |
घट-पट-शकटा_अवभास-जालम्
ghaTa-paTa-zakaTA_avabhAsa-jAlam
विभुर् इति चेद् गलिता_एव सा त्व्_अविद्या ॥६।१०।४५॥
vibhu:_iti cet_galitA_eva sA tu_avidyA ||6|10|45||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6010 THE CURE FOR NESCIENCE 2.JL12.z45
https://www.dropbox.com/s/kr2ycbxag56ms5l/fm6010%202.jl12%20The%20Cure%20for%20Nescience%20.z45.docx?dl=0
FM.6.10
*THE CURE FOR NESCIENCE*
*VASISHTHA THE PLENTIFUL declared–*
तस्मान् न किंचिद् एव_इदम् जगत्.स्थावर.जङ्गमम् ।
tasmAt_na kiMcit_eva_idam jagat.sthAvara.jaGgamam |
न किम्चिद् भूतताम् प्राप्तम् यत् किम्चिद् इति विद्धि हे ॥६।१०।१॥
na kiMcit_bhUtatAm prAptam yat kiMcit_iti viddhi he ||6|10|1||
.
*there is not anything whatever *
:
*this world *
*standing.still o&r going.on *
*no.anything having reached the state of being a bhUta.Being *
*"what is whatever", so U should know it *
*attentively*
*. *
tasmAt_na kiMcit_eva_idam
*therefrom not anything at.all is This *
jagat.sthAvara.jaGgamam m
*world still&moving *
na kiMcit_bhUtatAm prAptam
*not anything *m *state.of.being gotten *
yat kiMcit_iti viddhi he
*is the anything you should know*
*.*
*vlm.1 VASISHTHA continued:.Therefore this world with all its moving and
unmoving beings is nothing (or no being at all). There is nothing that has
its real being or entity, except the one true Ens that thou must know, (all
beings are not being except the one self.existing Being. So says Sadi: All
this is not being and thyself art the only being. Hainan nestand ancki
kattitnt, ; so also the sruti Tvam asi nAnyad asti. Tuest nullumest).
*sv.1 VASISTHA continued: Thus, all this world.appearance with all the
mobile and immobile beings in it is naught whatsoever. Nothing has really
become physical or material.
sv. ... Nothing has really become physical or material.
*jagat.sthAvara.jaGgamam
m* world still&moving *na kiMcit_bhUtatAm prAptam *not anything *m
*state.of.being
gotten *yat kiMcit_iti viddhi he *which anything so know.you, sir... *
यत्र काचिन् न कलना भाव.अभाव.मय.आत्मिका ।
yatra kA.cit_na kalanA bhAva.abhAva.maya.AtmikA |
तद् इदम् राम जीवादि सर्वम् व्यर्थम् किम् ईहसे ॥६।१०।२॥
tat_idam, rAma, jIva.Adi sarvam vyartham kim Ihase ||6|10|2||
.
*making or unmaking the state of Becoming--*
*that is This, *
*Râma,*
*with all the useless life.forms you could ever wish*
*.*
*sv. If conceptualisation,
which gives rise to notions of being and non.being,
is eliminated
then it is realised that all these jivas (the individual souls), etc., are
empty expressions
.
living being or any thing in existence. (In Him is all life and every
* yatra*.where* kAcit.*whatever* na*.no/t* kalanA.*impulse* bhAva.
*becoming.state/feeling.sense*.abhAva.*unbecoming*.maya.*made*=AtmikA.
*nature.of/consisting.of/-like*.A ta*t_*idam *. that this, **Râma**,* jIvAdi
*.life.forms* sarva*.all/every*.m vyartha.*useless\worthless*.m kim.
*??/what/why* Ihase.*you.desire/act*
सम्बन्धो ऽयम् असाव्_अन्तर् हृदि यो व्यपदिश्यते ।
sambandha:_ayam asAu_anta:_hRdi ya:_vyapadizyate |
न तम् लभामहे सर्पम् रज्जु.सर्प.भ्रमाद्_इव ॥६।१०।३॥
na tam labhAmahe sarpam rajju.sarpa.bhramAt_iva ||6|10|3||
.
*--the one which is within the Heart--*
*is pretended*
*:*
*we don't get it*
*like we don't get a snake but a rope*
.
*vlm. I would not have my heart to be enticed and deceived by the false
misconception of a snake in a rope.
ignorance are seen to be non.existent. Even when the rope is mistaken for a
snake, no one can be bitten by that snake!
ya: *the one which is within the Heart *vyapadizyate *is pretended *na tam
labhAmahe *we don't get it *like we don't get a snake but a rope.
अपरिज्ञात* आत्मा_एव भ्रमताम् समुपागतः ।
a.parijJAta* AtmA_eva bhramatAm sam.upAgata: |
ज्ञात* आत्मत्वम् आयाति सीमान्तः सर्व.संविदाम् ॥६।१०।४॥
jJAta* Atmatvam AyAti sImAnta: sarva.saMvidAm ||6|10|4||
.
bhrama.*delusion.*tA.*ness**.*m samupAgata.u*ndergone/approached.*:
*in/when *jJAta.*Known.*e
Atma.*Self*.tva.*ity**.*m
*in/when *AyAta*.extended/reached*.i
sImAnta.*boundary/neighboring.*:
*of/for them* sarva.a*ll/every*.saMvit.*Awareness/intelligences**.*Am
.
*jd. the suffixes –tA and –tvam ".ness" and ".ity"
*vwv.1612.y6.10.4. When not known, the Self alone has gone to the state of
*vlm.4. Ignorance of the soul is the cause of our error of conceiving the
distinctions of things; but the knowledge of the selfsame soul puts an end
to all distinctions of knowledge of the reality of things, distinctive
knowledge of existences.bheda jnána is erroneous; but their
generalization.abheda jnána leads to right reasoning.
*sv.4 It is absence of self.knowledge that is known as ignorance or
delusion. When the self is known one reaches the shores of limitless
intelligence.
गम् #gam . #gata . #Agata . #upAgata m. . #samupAgata m. . gone near to,
approached, met, come, arrived • one who has attained • one who has
incurred or undergone
* in/when a.not.parijJAta.understood/recognized.e Atma.self/nature.
eva.very/only . bhrama.delusion.tA.ness.m samupAgata.undergone/approached.:
in/when jJAta.Known.e Atmatva.m in/when AyAta.extended/reached.i
sImAnta.boundary/neighboring.: of/for them
sarva.all/every.saMvit.Awareness/intelligences.Am
अविद्या_इत्य्_उच्यते लोके चिच्.चेत्यम् अलम् आश्रिता ।
avidyA_iti_ucyate loke cit.cetyam alam AzritA |
चेत्य.अतीत.आत्मताम् एति सर्व.उपाधि.विवर्जिता ॥६।१०।५॥
cetya.atIta.AtmatAm eti sarva.upAdhi.vivarjitA ||6|10|5||
.
<http://said.to.be/called>*.e *in/when* loka.*world/people*.e
cit*.Consciousness/ever*.cetya.*to.be.conceived/conceptual*.m alam
*.enuf/fully* Azrita*.depending.on/resorting.to <http://resorting.to>*.A
cetya.*to.be.conceived/conceptual*.atIta*.Atma.*Self*.tA.*ness*.m eti.*going.to
<http://going.to>*
sarva*.all/every*.upAdhi.*attribute*.vivarjita.*abandoned.by/not.including
<http://abandoned.by/not.including>*.A
.
*vlm.5. They call it ignorance avidyA, when the intellect is vitiated by
its intellection of the intelligible or chetyas, but the intelligibles
being left out, it comes to know the soul which is free from all attributes.
*sv.5 When consciousness objectifies itself and regards itself as its own
object of observation, there is avidyA or ignorance. When this
subject.object notion is transcended, all the veils that envelop the
reality are removed.
चित्त.मात्रम् हि पुरुषस् तस्मिन् नष्टे च नश्यति ।
citta.mAtram hi puruSa:_tasmin_naSTe ca nazyati |
स्थिते तिष्ठति च_आत्मा_अयम् घटे सति घट.अम्बरम् ॥६।१०।६॥
sthite tiSThati ca_AtmA_ayam ghaTe sati ghaTa.ambaram ||6|10|6||
.
citta.mAtram hi puruSa:
tasmin_naSTe ca nazyati
*and when that is destroyed it is destroyed *
sthite tiSThati ca_AtmAyam
*and when settled it rests in (it)Self *
ghaTe sati ghaTa.ambaram
*the pot.space <http://pot.space> being in the pot*
.
*vlm.6. The understanding only is the embodied soul purusha, which is lost
upon the loss of the understanding; but the soul is said to last as long as
there is understanding in the body [AtmAyam], like the ghatambare or air in
the pot lasts with the lasting of the pot, and vanishes upon the loss or
breaking of the vessel. (The soul lasts with the intellect in the body, but
flies away upon the intellect's desertion of it. This is maintained by
sruti).
*sv.6 6.8 The individual is nothing more than the personalised mind.
Individuality ceases when that mind ceases; it remains as long as the
notion of a personality remains. So long as there is a pot there is also
the notion of a space enclosed within or confined to that pot; when it is
broken, the infinite space alone is, even where the pot.space was imagined
before.
गच्छन् पश्यति गच्छन्तम् स्थितम् तिष्ठJ*chizur यथा ।
gacchan_pazyati gacchantam sthita.m tiSThan_zizu:_yathA |
भ्रान्तम् एवम् इदम् चेतः पश्यty_आत्मानम् आकुलम् ॥६।१०।७॥
bhrAntam evam idam ceta: pazyati_AtmAnam Akulam ||6|10|7||
.
gacchan_pazyati gacchantam sthita.m tiSThan_chizu:_yathA
vAsanA.tanu.tantubhi:
vAsanA*clothing*.*body*.tantubhi:
veSTayat_ca_eva ceta:_antar_
bAlatvAn_na_avabudhyate
*because.of immaturity does not understand *
*. *
*vlm.8. The mind wraps the inward soul with the coverlet of its
various desires, as the silkworm twines the thin thread of its
desires round about itself; which its wants of reason prevent it
from understanding. (The word in the text is bálavat boyishness,
which is explained in the gloss to mean nirvivekatwa or want of
reason, and applied to the mind, means puerile foolishness).
*sv.8 6.8 The individual is nothing more than the personalised mind.
Individuality ceases when that mind ceases; it remains as long as the
notion of a personality remains. So long as there is a pot there is also
the notion of a space enclosed within or confined to that pot; when it is
broken, the infinite space alone is, even where the pot.space was imagined
before.
मौर्ख्यम् अत्यन्त.घनताम् आगतम् सम्.अवस्थितम् ।
maurkhyam atyanta.ghanatAm Agatam sam.avasthita.m |
स्थावर.आदि ननु प्राप्तम् कीदृशम् भवति प्रभो ॥६।१०।९॥
sthAvara.Adi nanu prAptam kIdRzam bhavati, prabho ||6|10|9||
.
Agata.*having.gone.to
<http://having.gone.to>*.m samavasthita.*firmly.fixed/consolidated*.m
sthAvara.*constant/regular/stable*.Adi*.&c* nanu*.never* prApta.*gotten*.m
kIdRza.m bhavati *hey* prabho.*sir*
.
*vlm.9. Ráma said I see sir, that when our ignorance becomes too gross and
solid, it becomes as dull and solid as stone; but tell me O venerable sir,
how it becomes as a fixed tree or any other immovable substance.
*sv.9 RAMA asked: Lord, please tell me how this cosmic intelligence becomes
things like insentient rocks.
अमनस्त्वम् असम्प्राप्तम् मनस्त्वाd अपि च च्यूतम् ।
a.manastvam a.samprAptam manastvAt_api ca cyUtam |
तटस्थम् रूपम् आश्रित्य स्थिता_एषा स्थावरेषु चित् ॥६।१०।१०॥
taTa.stham rUpam Azritya sthitA_eSA sthAvareSu cit ||6|10|10||
.
api*.even/tho* ca*.and/too* cyuta*.shaken/loose/perishable*.m
taTastha*.m rUpa*.form/shape/color*.m Azritya.*resorting.to/sheltering.in
<http://resorting.to/sheltering.in>* sthita.*situate*.A eSA*.she/this.here*
sthAvara.*constant/regular/stable*.eSu cit*.Consciousness/ever*
.
*vlm.10. Vasishtha replied:.The human intellect not having attained its
perfect state of mindlessness, wherein it may have its supreme happiness
and yet falling from its state of mindfulness, remains in the midmost
position of a living and immoveable plant or of an insensible material
substance. (The middle state is called tatastha bháva, which is neither one
of perfect
sensibility nor impassivity).
*sv.10 VASISTHA replied: In these substances like rocks, consciousness
remains immobile having abandoned the thinking faculty but not having been
able to reach the state of no.mind.
तत्र दूर.स्थिता मुक्तिर् मन्ये वेद्यविदाम् वर ।
tatra dUra.sthitA mukti:_manye vedyavidAm vara |
सुप्त.पुर्यष्टका यत्र चित्.स्थिता दुःख.दायिनी ।
supta.puryaSTakA yatra cit.sthitA du:kha.dAyinI |
मूक.अन्ध.जडवत् तत्र सत्ता.मात्रेण तिष्ठति ॥६।१०।११॥
mUka.andha.jaDavat tatra sattA.mAtreNa tiSThati ||6|10|11||
.
*I.think*, *hey of *vedya*.to.be.known*.vid.Am vara.*hey.best\boon* supta.
*asleep*.puryaSTaka*.A yatra*.where* cit*.Consciousness/ever*.sthita.
*situate*.A du:kha*.pain/sorrow/bad.space <http://bad.space>*.dAyi.n.
*giving/allowing/producing*.nI mUka*.dumb/mute/silent*.andha.*blind*.jaDa.
*dense/inert*.vat*.like/-ful* tatra *with/by* sattA*.real.state*.mAtra.
*mode/measure/mere*.eNa tiSThat.*stand/remaining*.i
.
*vlm.11. It is impossible for them to have their liberation, whose organs
of the eight senses lie as dormant and dumb and blind and inert in them as
in any dull and dirt matter: and if they have any perception, it is that
pain only. (The_puryaSTaka] are the eight internal and external organs of
sense instead of the ten organs casandria. By dormancy is meant their want
of reason, and muteness and blindness express respectively the want of
their faculties of sensation and action, inertness means here the want of
mental action.
.jd. Casandria is a genus of moth. I can't see any Sanskrit typo here. See
CGl #puryaSTaka, and here below. ??? das....@gamil.com
*vwv.1638/11. Best among the knowers of Truth! Where consciousness exists
as the giver of pain, with the eightfold city (or the body) asleep, I
consider that liberation remains at a distance under these circumstances.
*sv.11 It is like the state of deep sleep, far away from the state of
liberation.
सत्ता.अद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
sattA.advaitatayA yatra saMsthitA sthAvareSu cit |
तत्र_अदूर.स्थिता मुक्तिर् मन्ये वेद्य.विदाम् वर ॥६।१०।१२॥
tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara ||6|10|12||
.
with the non.dual nature of what is So
where Consciousness is established in the unmoving things
there it is not far from being Free, so I think,
best of knowers of what's to be known!
yatra saMsthitA sthAvareSu cit
tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara
*vlm.12. Ráma rejoined:.O sir, that best knowest the knowables! that the
intellect which remains as unshaken as a fixed tree, with its reliance in
the unity and without its knowledge
of duality, approximates its perfection and approaches very near to its
liberation: (contrary to what thou sayest now, regarding impossibility of
the dormant minds arriving to its freedom).
*sv.12 RAMA asked again: But, if they exist as in a state of deep sleep
without any concepts or percepts, I think they are close to liberation!
बुद्धि.पूर्वम् विचार्य_इदम् यथा.वस्त्व्.अवलोकनात् ।
buddhi.pUrvam vicArya_idam yathA.vastu.avalokanAt |
सत्ता.सामान्य.बोधो_यः स* मोक्षश् चेद् अनन्तक: ॥६।१०।१३॥
sattA.sAmAnya.bodha:_ya: sa* mokSa:_cet_anantaka: ||6|10|13||
.
buddhi.pUrvam
vicArya idam
*having inquired into this *
yathA.vastv.avalokanAt
*from as.if substantial seeing *
sattA.sAmAnya.bodho ya:
*what is Suchness.identity.realization *
sa: mokSaz ced anantaka:
*that is freedom if unbounded *
.
*vwv. 1640 Having investigated this (world) as it stands intelligently, if
there is the awareness of the totality of Existence on account of such
inquiry, that is liberation which is endless.
*vlm.13. Vasishtha replied: Ráma (we call that to be the perpetual
liberation of the soul, which follows persuation of one common entity,
after its rational investigation into the natures of all other things and
their false appearances, (or else the blind torpidity of the irrational
yogi, amounts rather to his bondage to ignorance than the liberation of his
soul from it).
*sv.13 Liberation is attained when one arrives at the state of supreme
peace after intelligent inquiry into the nature of the self, and after this
has brought about an inner awakening.
*sv.13 VASISTHA replied: Moksa, liberation or the realisation of the
infinite is not existence as an immobile creature! Liberation is attained
when one arrives at the state of supreme peace after intelligent inquiry
into the nature of the self and after this has brought about an inner
awakening.
परिज्ञाय परित्यागो वासनानाम् य* उत्तमः ।
parijJAya parityAga:_vAsanAnAm ya* uttama: |
सत्ता.सामान्य.रूपत्वम् तत्.कैवल्य.पदम् विदुः ॥६।१०।१४॥
sattA.sAmAnya.rUpatvam tat.kaivalya.padam vidu: ||6|10|14||
.
parijJAya
parityAga.: vAsanAnAm
*the abandoning of VAsanAs *
ya: uttama:
*what is best *
sattA.sAmAnya.rUpatvam
*Suchness.identical/universal formness *
tat.kaivalya.padam vidu:
*That.Fulness.stage you.should.know *
.
*vlm.14. A man is then only said to have reached to his state of soleity
kaivalya, when he understands the community of all existence in the unity,
and forsakes his desire for, this thing and that, (But is said in sundry
places of this work that the abandonment of the knowledge of the subjective
and as well as of the objective, which constitutes the true liberation of
the soul; which means the taking of the subject and object of thought and
all other duties in nature in one self.existant unity and not to forget
them a11 at once). (So says Sadi, when I turned out duality from my door I
came to knowledge of one in all).
*sv.14 Kaivalya or total freedom is the attainment of pure being after all
mental conditioning is transcended consciously and after a thorough
investigation.
of VAsanA conditioning,
the state of Fulness should be known:
Identity with the Suchness
vicArya_Aryai: saha_Alokya zAstrANi_adhyAtma.bhAvanAt |
सत्ता.सामान्य.निष्ठत्वम् यत् तद् ब्रह्म परम् विदुः ॥६।१०।१५॥
sattA.sAmAnya.niSThatvam yat tat_brahma param vidu: ||6|10|15||
.
Alokya zAstrANi
*having examined the shAstrais teaching *
adhyAtma.bhAvanAt
*from the affected.viewpoint of the Overself *
sattA.sAmAnya.niSThatvam
*there is settlement in the Suchness.identity.state *
yat tad brahma param vidu:
.
*vwv.1642/6.10.15. They consider that as the highest Reality, (or Brahman)
which is the abidance in the totality of Existence on account of meditation
on the Supreme Spirit, having seen the scriptures and discussed with noble
(or worthy) persons.
*vlm.15. One is then said to recline in Brahma who is inclined to his
spiritual Contemplation, after his investigation of divine knowledge in the
sástras, and his discussion on the subject in the company of the learned
doctors in divinity. (The unlearned religionist is either a zealot or an
opinsatra.abhakta tatwa judui).
*sv.15 The wise ones say that one is established in pure being or Brahman
only after one has investigated the nature of the truth as expounded in the
scriptures, in the company and with the help of enlightened sages.
*teachers, and having examined *
*the ShAstras, from the viewpoint of *
*the self, then there is settlement *
*in the Suchness.identity. *
अन्तः सुप्ता स्थिता मन्दा यत्र बीज* इव_अङ्कुरः ।
anta: suptA sthitA mandA yatra bIja* iva_aGkura: |
वासना तत् सुषुप्तत्वम् विद्धि जन्म.प्रदम् पुनः ॥६।१०।१६॥
vAsanA tat suSuptatvam viddhi janma.pradam puna: ||6|10|16||
.
yatra bIja*.seed* iva.*like/as.if* aGkura.*shoot*.:
*vAsanA.Trace* tad*.that.one* suSupta*.fast.asleep*.tva.*ity*.m
viddhi*.know!* janma.*birth*.prada*.m punar.*again*
.
*vlm.16. One who is dormant in his mind and has the seed of his desire
lying latent in his heart, resembles an unmoving tree, bearing the
vegitative seed of future regenerations (transmigrations) within its bosom.
*vwv.1634 Where desire is inactive and asleep within, like the sprout
within a seed, know that as the state of sleep causing birth again.
*sv.16 VASISTHA continued: As long as psychological limitation and
conditioning remain in the heart, even in their subtle 'seed' state, it
should be regarded as the deep sleep state; it gives rise to rebirth, even
if a state of tranquillity is experienced and even when the mind appears to
be self. absorbed.
अन्तः संलीन.मननम् परितः सुप्त.वासनम् ।
anta: saMlIna.mananam parita: supta.vAsanam |
सुषुप्तम् जड.धर्मा_अपि जन्म दुःख.शत.प्रदम् ॥६।१०।१७॥
suSuptam jaDa.dharmA_api janma du:kha.zata.pradam ||6|10|17||
.
paritas*.around/about* supta.*asleep*.*vAsanA.Trace*.m
suSupta*.fast.asleep*.m jaDa.*dense/inert*.*Dharma*.A api*.even/tho*
janma.*birth* du:kha*.pain/sorrow/bad.space <http://bad.space>*.zata*..prada*.m
.
*vlm.17. All those men are called blocks who liken the blocks of wood and
stone, and to be lack brains who lack their brain work, and whose desires
are gone to the rack. These men possessing the property of dulness as of
dull matter, are subject to the pains of repeated births, recurring like
the repetends of their remaining desires. (The doctrine of transmigration
is, that the wish being father to the thought, every one meets with his lot
in his next birth, as it is thought of or fostered by him in his present
life.
*sv.17 It is an inert state and is the source of unhappiness.
स्थावर.आदय* एते हि समस्ता* जड.धर्मिणः ।
sthAvara.Adaya* ete hi samastA* jaDa.dharmiNa: |
सुषुप्त.पदम् आरूढा* जन्म.योग्याः पुनः पुनः ॥६।१०।१८॥
suSupta.padam ArUDhA* janma.yogyA: puna: puna: ||6|10|18||
.
sthAvara.Adaya: ete hi
samastA: jaDa.dharmiNa:
*are altogether of inert quality *
suSupta.padam ArUDhA
*arisen to the Sleep.state *
janma.yogyA: puna: puna:
*birth.connected again and again *
.
*vwv.1635/18. All these inanimate objects and the like, having the property
of inertness, indeed become fit for birth again and again, seated on the
abode of sleep.
*vlm.18. All stationary and immovable things, which are endowed with the
property of dull matter, are subject to repeated reproductions. (Owing to
the reproductive seed which is inborn in them, like the inbred desire of
living beings), though they may long continue in their dormant state (like
images of saints in their trance).
*sv.18 Such is the state of the insentient and immobile objects like rocks,
etc.
यथा बीजेषु पुष्प.आदि मृदो राशौ घटो यथा ।
yathA bIjeSu puSpa.Adi mRda:_rAzau ghaTa:_yathA |
तथा_अन्तः संस्थिता साधो स्थावरेषु स्व.वासना ॥६।१०।१९॥
tathA_anta: saMsthitA, sAdho, sthAvareSu sva.vAsanA ||6|10|19||
.
*a heap of mud contains a pot;*
*and in materiality,*
*Sâdhu, is a self.vAsanA*
*.*
यथा बीजेषु पुष्प.आदि Just as with seeds in flowers and such
मृदः राशौ घटः यथा in a heap of mud as there is a pot
तथा अन्तः संस्थिता साधो thus within there abides, o Sâdhu,
स्थावरेषु स्व.वासना in material things their own vAsanA
*sv.19 They are not free of self.limitation (vasana) but self.limitation is
hidden and latent in them even as flowers are latent in seeds (which
sprout, grow and yield flowers) and pots in clay.
*vwv.614, (1632) Virtuous One! As flowers, etc., (exist potentially) in
seeds, and as a pot in a mass of clay, so is innate desire established
within material objects. (... As there are flowers and the like within
seeds, ... so there exists within a mass of things an inherent desire.)
यत्र_अस्ति वासना.बीजम् तत् सुषुप्तम् न सिद्धये ।
yatra_asti vAsanA.bIjam tat suSuptam na siddhaye |
निर्बीजा वासना यत्र तत् तुर्यम् सिद्धदम् स्मृतम् ॥६।१०।२०॥
nirbIjA vAsanA yatra tat turyam siddhadam smRta.m ||6|10|20||
.
*that'is Sleep, and not empowering; *
*lacking the seed of vAsanAs, *
*the Fourth State is empowering. *
*yatra asti vAsanA.bIjam *
*where there is vAsanA.seed *
.
tat suSuptam na siddhaye
nirbIjA vAsanA yatra
*where there is no vAsanA.seed *
tat.turyam siddhadam sm*Rta.m *
*That Fourth is known to be empowering. *
*vwv.1633 That sleep (or unconsciousness) where the seed of desire exists
is not for (or does not result in) fulfilment (or liberation). That fourth
state of consciousness, where desire is without seed (i.e. desire cannot
fructify in the future), is considered as produ.cing fulfilment (or
liberation).
*sv.20 Where the seed of vasana (self.limitation, conditioning or tendency)
exists, that state is like deep sleep; it is not perfection; when all
vasanas are destroyed and even the potentiality of the vasana does not
exist, that state is known as the fourth (beyond waking, dream and deep
sleep) and transcendental state. It brings about perfection.
वासनायास् तथा वह्नेर् ऋण.व्याधि.द्विषम् अपि ।
vAsanAyA:_tathA vahne:_RNa.vyAdhi.dviSam api |
स्नेह.वैर.विषाणाम् यः शेष: स्वल्पो ऽपि बाधते ॥६।१०।२१॥
sneha.vaira.viSANAm ya: zeSa: svalpa:_api bAdhate ||6|10|21||
.
vAsanAyAs tathA vahner
RNa.vyAdhi.dviSam api
*debt.disease.hatred also *
sneha.vaira.viSANAm ya:
*of love.enmity.poisons what is *
zeSa: svalpo 'pi bAdhate
*the remainder, *tho*ugh small, causes distress *
.
*vwv.1636 Even a little of the residue of desire, as well as that of fire,
devt, disease, enemy, affection (or attachment), enmity and poison,
disturbs (or hurts) a person.
*sv.21 Vasana, fire, debt, disease, enemy, friendship (or glue), hate and
poison all these are bothersome even if a little residue is left after
their removal.
*vlm.21. The heart that preserves the slightest remnant of any desire in
it, it again filled with its full growth to luxuriance; as the little
remainder of fire or the enemy, and of a debt and disease, and also of love
and hatred, is enough to involve one in his ruin as a single drop of poison
kills a man. (This stanza occurs in Chánakyá's Exoerpta in another form,
meaning to say that, "No wise man should leave their relic, lest they grow
as big as before [.Sanskrit]).
निर्दग्ध.वासना.बीज.सत्ता.सामान्य.रूपवान् ।
nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn |
स.देहो वा विदेहो वा न भूयो दुःख.भाग् भवेत् ॥६।१०।२२॥
sa.deha:_vA vi.deha:_vA na bhUya:_du:kha.bhAk_bhavet ||6|10|22||
.
nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn
one whose seed.vAsanAs are burned.up, one of equanimous.form,
whether embodied or bodiless,
not again does such one undergo sorrow.
sadeho vA videho vA
*whether bodied or bodiless *
na bhUyo du:kha.bhAg bhavet
*sv.22 On the other hand, if all the vasanas have been completely removed,
then one is established in the state of pure being; whether such a one is
alive or not, he is not again afflicted by sorrow.
*vwv.1639 The one possessing the nature of the totality of Existence, with
the seed of desires burnt out, cannot experience pain again, whether he is
with a body or without a body.
चिच्*छक्तिर् वासना.बीज.रूपिणी स्वाप.धर्मिणी ।
cit*zakti:_vAsanA.bIja.rUpiNI svApa.dharmiNI |
स्थिता रसतया नित्यम् स्थावर.आदीषु वस्तुषु ॥६।१०।२३॥
sthitA rasatayA nityam sthAvara.AdISu vastuSu ||6|10|23||
.
cit.chakti:
vAsanA.bIja.rUpiNI
*in the form of the vAsanA.seed *
svApa.dharmiNI
*of the nature of dream *
sthitA rasatayA nityam
*is ever situate as essence *
sthAvara.AdISu vastuSu
*in animate or inanimate substances *
.
*vwv.615, and /vwv.1631/23 The Power of Consciousness, in the form of the
seed /germ of desire and possessing the quality /characteristic of sleep,
is ever existing as the sap.nature (or essential nature) in things like
/objects such as trees (or inanimate objects).
*sv.23 The cit.sakti (energy.consciousness) lies in immobile creatures,
etc., as latent vasana.
Chit.Shakti Consciousness.Power, in the form of VAsanA.seed of the nature
of dream, ever is the essence of animate or inanimate substances. .23.
बीजेषु_उल्लास.रूपेण जाड्येन जड.रूपिषु ।
bIjeSu_ullAsa.rUpeNa jADyena jaDa.rUpiSu |
द्रव्येषु द्रव्य.भावेन काठिन्येन_इतरेषु च ॥६।१०।२४॥
dravyeSu dravya.bhAvena kAThinyena_itareSu ca ||6|10|24||
.
*with inertness in inert forms*
*in fluids with fluid nature*
*and with solidity in others*
*.*
bIjeSu ullAsa.rUpeNa . *in seeds with the form of increase . *jADyena
jaDa.rUpiSu –
*with inertness in inert forms . *dravyeSu dravya.bhAvena . *in things with
material nature . *kAThinyena itareSu ca
*and with solidity in others*
*. *
pAMsuSu api aNu.rUpiNI
*and atomic form in dust *
*. *
dRzya.dazAm
*percept.condition *
ApUrya saMsthitA
ApUrya saMsthitA |
yathA ghaTA.paTA
prAvRT.ambara.AlambinI tathA
*rain*.*sky*.AlambinI *thus *
*.*
*vlm.27. It is in this manner that the divine spirit fills the whole
phenomenal world, in its universally common nature, as overspreading cloud,
fills the whole firmament in the rainy season.
*sv. The non.seeing of this truth is known as avidyA or ignorance;
स्वरूपम् अस्याश् च_एव_एतत् कथितम् प्रविचारितम् ।
svarUpam asyA:_ca_eva_etat kathita.m pra.vicArita.m |
असर्वम् सर्वतो व्यापि सद् इव_असन्मय.आत्मकम् ॥६।१०।२८॥
a.sarvam sarvata:_vyApi sat_iva_asat.maya.Atmakam ||6|10|28||
.
svarUpam asyA:_ca_eva_etat
kathita.m pravicArita.m
a.sarvam
sarvato
*from all *
vyApi sa*t_*iva
*pervading as.if real *
asan.maya.Atmakam
*a nature of constructed unreality*
.
*vlm.28. I have thus expounded to you the true nature swarupa.of the
unknown Almighty power, according to my best understanding, and as far as
it had been ascertained by the reasoning of the wise: that it fills all and
is not the all itself, and is the true entity appearing as no entity at all.
*sv.28 The non.seeing of this truth is known as avidyA or ignorance;
.VA: last verse was about cit.shakti, which fills out everything and covers
(truth of everything) like cloth. Now, what is the subject of this sloka?
Such is explained enquiry into the nature of cit shakti (?) It is nothing,
yet it pervades everything, its nature is unreal yet it appears real.
*AS: The subject is svarUpa (form/nature) of this cit.power (but covered
with ignorance). The mean is that the nature of this cit.power is described
and analyzed, even though it is not complete (due to the ignorance) it
covers over everything; it is like the sat, though filled with unreality.
आत्म.दृष्टिर्_अडृष्टा_एषा संसार.भ्रम.दायिनी ।
Atma.dRSTi:_aDRSTA_eSA saMsAra.bhrama.dAyinI |
दृष्टा सती समग्राणाम् दुःखानाम् क्षय.कारिणी ॥६।१०।२९॥
dRSTA satI samagrANAm du:khAnAm kSaya.kAriNI ||6|10|29||
.
a.DRSTA_eSA *. is lack of a view *
saMsAra.bhrama.dAyinI *. that grants this convoluted saMsAric delusion *
dRSTA satI *. **.f.. being seen / the Seer being *
samagrANAm du:khAnAm *. of all sorrows *
kSaya.kAriNI *the cause of the end . *
*vlm.29. It is our want of the sight of this invisible spiritual power,
that leads as to erroneous conception of the entity of the external world,
but a slight sight of this almighty Ens, removes all our pains in this
scene of vanity.
*sv.29 The non.seeing of this truth is known as avidyA or ignorance;
अस्यास् त्व्_अदर्शनम् यत् तद् अविद्या_इत्य्_उच्यते बुधैः ।
asyA:_tu_a.darzanam yat tat_a.vidyA_iti_ucyate budhai: |
अविद्या हि जगद्*धेतुस् ततः सर्वम् प्रवर्तते ॥६।१०।३०॥
avidyA hi jagat*hetu:_tata: sarvam pravartate ||6|10|30||
.
yat *. which is *
tad *. that *
a.vidyA iti ucyate budhai: *. which is called "Unknowing" by the wise *
avidyA hi jagat hetu: *. and it is the cause of the world *
tata: sarvam pravartate *. from that everything proceeds. *
*vlm.30. It is our dimsightedness of Almighty power, which is
styled our blindness or ignorance [Sanskrit: avidyá] by the wise. It is this
ignorance which give rise to the belief of the existence of the
world, and thereby produces all our errors and misery.
*sv.30 such ignorance is the cause of the world.appearance which is the
source of all the other phenomena.
अविद्यारूप.रहिता यावद् एव_अवलोक्यते ।
avidyArUpa.rahitA yAvat_eva_avalokyate |
तावद् एव गलत्य् आशु तुहिन.अणुर् यथातपे ॥६।१०।३१॥
tAvat_eva galati_Azu tu:ina.aNu:_yathAtape ||6|10|31||
.
*wi*tho*ut this Unknowing*
*as a form*
*it is seen*
*at.once its form quickly melts.away*
*like an atomic speck of frost in the heat.*
*vlm.31. Who is so freed from this ignorance and beholds the glorious light
of god [interpolation by the devout VLM] full in his view; he finds his
darkness disappear from his sight, as the icicles of night melt away at the
appearance of solar light.
यथा नरो गलन् निद्रो यावत् कलनया मनाक् ।
yathA nara:_galan_nidra:_yAvat kalanayA manAk |
विमृशत्य्_आशयम् तावद् निद्रा यस्य विलीयते ॥६।१०।३२॥
vimRzati_Azayam tAvat_nidrA yasya vilIyate ||6|10|32||
.
nara: galat nidra:
yAvat . *so.long.as <http://so.long.as> *
kalanayA
manAk
vimRzati Azayam
tAvat . *that much is *
nidrA yasya vilIyate
*vlm.32. The ignorance of a man flies off like his dream, after he wakes
from his sleep, and wishes to recall his past vision of the night.
*sv.32 32.34 the slightest awakening of inner intelligence destroys
ignorance.
यथा कीदृग् अवस्त्व्_एतद् इति यावद् विकल्प्यते ।
yathA kIdRk_avastu_etat_iti yAvat_vikalpyate |
अविद्या क्षीयते तावद् आलोकेन_अन्धता यथा ॥६।१०।३३॥
avidyA kSIyate tAvat_Alokena_andhatA yathA ||6|10|33||
.
yathA kIdRg_a.vastu_etat
iti
vikalpyate
*unknowing is disappeared *
*just as unseeing is disappeared *
*by light *
*. *
*vlm.33. Again when a man betakes himself to ponder well the properties of
the object before him, his ignorance flies away from before his face, as
darkness flies at the approach of light.
*sv.33 32.34 the slightest awakening of inner intelligence destroys
ignorance.
दीप.हस्तो_यथा_अभ्येति तमो.रूप.दिदृक्षया ।
dIpa.hasta:_yathA_abhyeti tama:.rUpa.didRkSayA |
तथा विलीयते सर्वम् तमस्.तापैर् घृतम् यथा ॥६।१०।३४॥
tathA vilIyate sarvam tama:.tApai:_ghRta.m yathA ||6|10|34||
.
yathA abhyeti ??? not abhyaiti
tamo.rUpa.didRkSayA
tamas.tApai: gh*Rta.m *yathA *. as ghee is darkened by the heat. *
*vlm.34. As darkness recedes from a man, that advances to explore into it
with a lamp in his hand, and as butter is melted down by application of
heat, so is one's ignorance dispelled and dissolved by application of the
light and the rise of reason.
*sv.34 32.34 the slightest awakening of inner intelligence destroys
ignorance.
न.च संलक्ष्यते दीपे तमसो रूप.निश्चयः ।
na.ca saMlakSyate dIpe tamasa:_rUpa.nizcaya: |
उदेति केवलम् ध्वान्त.ध्वंसो विमल.मूर्तिमान् ॥६।१०।३५॥
udeti kevalam dhvAnta.dhvaMsa:_vimala.mUrtimAn ||6|10|35||
.
na.ca saMlakSyate dIpe
tamasa:
*the dark's *
rUpa.nizcaya:
*certain form *
udeti kevalam
*arising wholly *
dhvAnta.dhvaMsa:
*covered*.dhvaMsa:
ध्वंस् #dhvaMs . #dhvaMsa .m.. falling.down, grinding.down (stone . sand),
destruction, loss, ruin • . dhvaMsI .f.. . a mote in a sun.beam. .
y2010.016
vimala.mUrtimAn
*. *
#*dhvaMza.kArin destroying / raping (in hitop. / KSS) *
*vlm.35. As one pursuing after darkness sees a lighted torch in his hand,
sees but a blaze of light before, and no shadow of darkness about him; so
the inquirer after truth perceives the light of truth, shining to his face
and no vestige of untruth left behind him.
*sv.35 35.38 When one approaches darkness with light in hand, wishing to
behold it, the darkness vanishes; when the light of enquiry is turned on
ignorance, ignorance disappears.
एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
evam AlokyamAnA_eSA kva_api yAti palAyate |
असद्रूपा ह्य्_अवस्तुत्वाद् _दृश्यते ह्य्_अविचारणात् ॥६।१०।३६॥
asat.rUpA hi_avastutvAt dRzyate hi_a.vicAraNAt ||6|10|36||
.
evam AlokyamAnA_eSA
kva_api yAti palAyate
dRzyate h*i_*a.vicAraNAt
.
*vwv.1451/36. Thus this (Nescience o:_avidyA) runs away and vanishes
somewhere while being perceived. It has indeed an unreal nature on account
of its insubstantiality and is perceived only on account of absence of
investigation.
*vlm.36. In this manner doth ignorance (Avidya) fly away and disappear at
the sight of the light of reason; and although an unreal nothing, she
appears as something real, wherever there is the want of reason. (Hence all
unreasoning men are the most ignorant).
*sv.36 35.38 When one approaches darkness with light in hand, wishing to
behold it, the darkness vanishes; when the light of enquiry is turned on
ignorance, ignorance disappears.
आलोक* आगते यादृक् तमस् तद् दृश्यते तथा ।
Aloka* Agate yAdRk_tama:_tat dRzyate tathA |
या_अवस्तुत्वे विविधायास् त्व्_अवस्तुत्वम् प्रतीयते ॥६।१०।३७॥
yA_avastutve vividhAyA:_tu_avastutvam pratIyate ||6|10|37||
.
Aloke Agate yAdRk
whenas coming into light
tAvat_na kiMcit_api dRzyate
*just that much not anything is see/known *
Alokite yathA vidyA
*as when looked.at <http://looked.at>, the knowledge *
ta*t t*athA pratipadyate
*vlm.38. Unless one condescends to examine in a thing, it is impossible for
him to distinguish it from another; (as the shell from silver and rope for
the snake); but upon his due examination of it, he comes to detect the
fallacy of his prejudgment (as those of the silver and snake in the shell
and the rope).
*sv.38 35.38 When one approaches darkness with light in hand, wishing to
behold it, the darkness vanishes; when the light of enquiry is turned on
ignorance, ignorance disappears.
रक्त.मांस.अस्थि=यन्त्रे ऽस्मिन्_कः स्याम् अहम् इति स्वयम् ।
rakta.mAMsa.asthi=yantre_asmin_ka: syAm aham iti svayam |
यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥६।१०।३९॥
yAvat_vicAryate tAvat sarvam Azu vilIyate ||6|10|39||
.
rakta.mAMsa.asthi=yantre_asmin
ka: syAm aham* . who would **'I' be?" *
iti svayam yAvat_vicAryate
tAva*t s*arvam Azu vilIyate
*vlm.39. He who stoops to consider whether the flesh or blood or bones of
his bodily frame, constitutes his personality, will at once perceive that
he is none of these, and all these are distinct from himself. (The
personality of a man consisting in his soul, and not in any part or whole
of his body).
*sv.39 When one begins to enquire: "What is 'I' in this body composed of
blood, flesh, bone, etc.?" at once ignorance ceases to be.
आद्यन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
Adi.antayo:_asat.rUpe nUnam parihRte hRdA |
सर्वस्मिन्न्_एव यः शेषस् तम् अविद्या निवर्तते ॥६।१०।४०॥
sarvasmin_eva ya: zeSa:_tam avidyA nivartate ||6|10|40||
.
Adi.antayo:
asad.rUpe
*in unreal form *
nUnam parihRte hRdA
sarvasmin eva ya: zeSa: *. **everywhere too what remains *
tam avidyA nivartate
.
*vlm.40. And as nothing belonging to the person makes the persons, but
something beyond it that forms one's personality; so nothing in the world
from its first to last is that spirit, but some thing which has neither its
beginning nor end, is the eternal and infinite spirit. (The same is the
universal soul).
*sv.40 That which has a beginning has an end. When all things that have a
beginning are ruled out, what remains is the truth which is the cessation
of avidyA or ignorance.
तन् न किंचिच् च किंचिद् वा तत् सत् ब्रह्मैव शाश्वतम् ।
tat_na kiMcit_ca kiMcit_vA tat sat_brahmaiva zAzvatam |
तद् वस्तु तद् उपादेयम् यद् अविद्या निवर्तते ॥६।१०।४१॥
tat_vastu tat_upAdeyam yat_avidyA nivartate ||6|10|41||
.
ta*t_*vastu ta*t_*upAdeyam
ya*t_*avidyA nivartate
.
*vlm.41. Thus ignorance being got over there remains nothing whatever,
except the one eternal soul which is the adorable Brahma and substantial
whole.
*sv.41 You may regard it as something or as no.thing: that is to be sought
which IS when ignorance has been dispelled.
रूपम् स्व.नाम्न* एव_अस्या* ज्ञायते निःस्वभावकम् ।
rUpam sva.nAmna* eva_asyA* jJAyate ni:svabhAvakam |
न.हि जिह्व.आगत.स्वाद्य.स्वादो ऽन्यस्मात् प्रतीयते ॥६।१०।४२॥
na.hi jihva.Agata*SvenkAdya*SvenkAda:_anyasmAt pratIyate ||6|10|42||
.
rUpam sva.nAmna eva_asyA:
jJAyate ni:svabhAvakam
*vlm.42. The unreality of ignorance is evident from the negative term of
negation and ignoring of its essentiality, and requires no other proof to
disprove its essence; as the relish of a thing is best proved by the tongue
and no other organ of sense. (The term Avidya signifying the want of
vidya.knowledge and existence ([Sanskrit: vidyamánata]).
*sv.42 The sweetness one tastes is not experienced by another: listening to
someone's description of the cessation of avidyA does not give rise to your
enlightenment. Each one has to realise it.
न_आविद्या क्वचिद् अप्य् अस्ति ब्रह्मैव_इदम् अखण्डितम् ।
na_AvidyA kva.cit_api_asti brahmaiva_idam akhaNDita.m |
सद्.असत्.कलनास्फारम् अशेषम् येन मण्डितम् ॥६।१०।४३॥
sat.asat.kalanAsphAram azeSam yena maNDita.m ||6|10|43||
.
*al*tho* theres no unknowing anywhere *
brahmÂ_eva_idam akhaNDita.m
*this is only the unbroken brahman.Immensity *
sat.asat.kalanA.sphAram
*a really.unreal kalanA.Impulsion spreading*
azeSam yena maNDita.m
*. *
*vlm.43. There is no ignorance nor inexistence except the intelligence and
existence of god, who pervade over all visible and invisible natures, which
are attributed with the appellations of existence and inexistence. (The
whole being god (to Pan.the All) there is no existence or inexistence
without Him).
*sv.43 The sweetness one tastes is not experienced by another: listening to
someone's description of the cessation of avidyA does not give rise to your
enlightenment. Each one has to realise it.
एतावद् एव_आविद्याया* न_इदम् ब्रह्मेति निश्चयः ।
etAvat_eva_AvidyAyA* na_idam brahmeti nizcaya: |
एतद् एव क्षये यस्या* ब्रह्मेदम् इति निश्चयः ॥६।१०।४४॥
etat_eva kSaye yasyA* brahmedam iti nizcaya: ||6|10|44||
.
etAvat_eva_AvidyAyA*
etAvat_eva_AvidyAyA*
na_idam brahmeti nizcaya:
na_idam brahmeti nizcaya:
etat_eva kSaye yasyA*
etat_eva kSaye yasyA*
*.*
*vlm.44. So far about Avidya, which is not the knowledge but ignorance of
Brahma; and it is the dispersion of this ignorance which brings us to the
knowledge of god.
*sv.44 The sweetness one tastes is not experienced by another: listening to
someone's description of the cessation of avidyA does not give rise to your
enlightenment. Each one has to realise it.
#bhU . #vibhu, #vibhU, #vibhvI विभु, .mfn.. (Ved.) being everywhere,
far.extending, all.pervading, omnipresent, eternal RV. VS. Up. MBh.&c
घट.पट.शकट.अवभास.जालम्
ghaTa.paTa.zakaTa.avabhAsa.jAlam
न विभुर् इति_इत्य् उदिता_इह सा त्व्_अविद्या ।
na vibhu:_iti.iti_uditA_iha sA tu_avidyA |
घट.पट.शकटा_अवभास.जालम्
ghaTa.paTa.zakaTA_avabhAsa.jAlam
विभुर् इति चेद् गलिता_एव सा त्व्_अविद्या ॥६।१०।४५॥
vibhu:_iti cet_galitA_eva sA tu_avidyA ||6|10|45||
.
ghaTa.paTa.zakaTa.avabhAsa.jAlam
na vibhu:_iti.iti_uditA_iha sA tu_avidyA
ghaTa.paTa.zakaTA_avabhAsa.jAlam
*pot*.*cloth*.zakaTA_avabhAsa.jAlam
vibhu:_iti cet_galitA_eva sA tu_avidyA
*.*
*vlm.45. The belief of this, that and all other things in the world, are
distant and distinct from Brahma, is what is called Avidya or ignorance of
him; but the belief that all things visible in the world, is the
manifestation of omnipresence, causes the removal of ignorance, by
presenting us to the presence of god.
*sv.45 In short, avidyA is the belief that 'There exists a reality which is
not Brahman or cosmic consciousness'; when there is the certain knowledge
that 'This is indeed Brahman', avidyA ceases.
On Sun, Jun 27, 2021 at 8:41 AM Jiva Das <das....@gmail.com> wrote:
>
>
> FM.6.1-FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
>
> FM6010 THE CURE FOR NESCIENCE 2.JL12.z45
>
>
> https://www.dropbox.com/s/kr2ycbxag56ms5l/fm6010%202.jl12%20The%20Cure%20for%20Nescience%20.z45.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
> FM.6.10
>
>
>
> *THE CURE FOR NESCIENCE*
>
>
>
> *VASISHTHA THE PLENTIFUL declared–*
>
>
> तस्मान् न kimचिद् एव_इदम् जगत्.स्थावर.जङ्गमम् ।
>
> tasmAt_na kiMcit_eva_idam jagat.sthAvara.jaGgamam |
>
> na kiMcit_bhUtatAm prAptam yat kiMcit_iti viddhi he ||6|10|1||
>
> .
>
>
> *there is not anything whatever *
>
> :
>
> *this world *
>
> *standing.still o&r going.on *
>
> *no.anything having reached the state of being a bhUta.Being *
>
> *"what is whatever", so U should know it *
>
> *attentively*
>
> *. *
>
> tasmAt_na kiMcit_eva_idam
>
> *therefrom not anything even this *
>
> jagat.sthAvara.jaGgamam m* world.still&moving *
>
> na kiMcit_bhUtatAm prAptam
>
> *not anything *m *state.of.being gotten *
>
> yat kiMcit_iti viddhi he
>
> *which anything so know.you, sir... *
>
> *.*
> *vlm.1 VASISHTHA continued:.Therefore this world with all its moving and
> unmoving beings is nothing (or no being at all). There is nothing that has
> its real being or entity, except the one true Ens that thou must know, (all
> beings are not being except the one self.existing Being. So says Sadi: All
> this is not being and thyself art the only being. Hainan nestand ancki
> kattitnt, ; so also the sruti Tvam asi nAnyad asti. Tuest nullumest).
>
> *sv.1 VASISTHA continued: Thus, all this world.appearance with all the
> mobile and immobile beings in it is naught whatsoever. Nothing has really
> become physical or material.
>
> sv. ... Nothing has really become physical or material.
>
>
>
>
> yatra kA.cit_na kalanA bhAva.abhAva.maya.AtmikA |
>
> तद् इदम् राम जीवादि सर्वम् व्यर्थम् किम् ईहसे ॥६।१०*।*२॥
> tat_idam, rAma, jIva.Adi sarvam vyartham kim Ihase ||6|10|2||
>
> .
>
> yatra kA.cin_na kalanA
>
> bhAva.abhAva.maya=AtmikA
>
>
> *rAma,*
> jIva.Adi sarvam vyartham kim Ihase
>
> .
>
> *sv.2 If conceptualisation, which gives rise to notions of being and
> non.being, is eliminated then it is realised that all these jivas (the
> individual souls), etc., are empty expressions.
>
> *vlm.2. Seek him O Ráma! who is beyond our thought and imagination, and
> comprises all entity and non.entity in himself, and cease to seek any
> living being or any thing in existence. (In Him is all life and every
> thing, that is or is not in Being and he is the source of life and light).
>
>
>
> सम्बन्धो ऽयम् असाव्_अन्तर् हृदि यो व्यपदिश्यते ।
>
> sambandha:_ayam asAu_anta:_hRdi ya:_vyapadizyate |
>
> na tam labhAmahe sarpam rajju.sarpa.bhramAt_iva ||6|10|3||
>
> .
>
> sambandha:_ayam
>
>
> asau_antar.hRdi ya:
>
> *the one which is within the Heart *
>
> vyapadizyate
>
> *is pretended *
>
> na tam labhAmahe
>
> *we don't get it *
> like we don't get a snake but a rope.
>
> *vlm.3. I would not have my heart to be enticed and deceived by the false
> attachments and affections of this world; all which are as delusive, as our
> misconception of a snake in a rope. (All our earthly relations with our
> relatives and properties, are deception that are soon detected by our good
> sense and reason, and they vanish as soon as our mistake of the snake in
> rope. Therefore let no worldly tie bind down thy heart to this earth).
>
> *sv.3 All the relationships that arise in one's heart on account of
> ignorance are seen to be non.existent. Even when the rope is mistaken for a
> snake, no one can be bitten by that snake!
>
>
>
> अपरिज्ञात* आत्मा_एव भ्रमताम् समुपागतः ।
>
> a.parijJAta* AtmA_eva bhramatAm sam.upAgata: |
>
> jJAta* Atmatvam AyAti sImAnta: sarva.saMvidAm ||6|10|4||
>
> .
>
> eva.*very**/only *.
>
> bhrama.*delusion.*tA.*ness**.*m samupAgata.u*ndergone/approached.*:
>
> *in/when *jJAta.*Known.*e
>
> Atmatva*.*m
>
> *in/when *AyAta*.extended/reached*.i
>
> sImAnta.*boundary/neighboring.*:
>
> *of/for them* sarva.a*ll/every*.saMvit.*Awareness/intelligences**.*Am
> .
>
> *jd. the suffixes –tA and –tvam ".ness" and ".ity"
>
> *vwv.1612.y6.10.4. When not known, the Self alone has gone to the state of
> wandering n worldly existence (or delusion).
>
> *vlm.4. Ignorance of the soul is the cause of our error of conceiving the
> distinctions of things; but the knowledge of the selfsame soul puts an end
> to all distinctions of knowledge of the reality of things, distinctive
> knowledge of existences.bheda jnána is erroneous; but their
> generalization.abheda jnána leads to right reasoning.
>
> *sv.4 It is absence of self.knowledge that is known as ignorance or
> delusion. When the self is known one reaches the shores of limitless
> intelligence.
>
> incurred or undergone
>
> * in/when a.not.parijJAta.understood/recognized.e Atma.self/nature.
> eva.very/only . bhrama.delusion.tA.ness.m samupAgata.undergone/approached.:
> in/when jJAta.Known.e Atmatva.m in/when AyAta.extended/reached.i
> sImAnta.boundary/neighboring.: of/for them
> sarva.all/every.saMvit.Awareness/intelligences.Am
>
>
>
> अविद्या_इत्य्_उच्यते लोके चिच्.चेत्यम् अलम् आश्रिता ।
>
> avidyA_iti_ucyate loke cit.cetyam alam AzritA |
>
> cetya.atIta.AtmatAm eti sarva.upAdhi.vivarjitA ||6|10|5||
>
> .
>
> cicc_etyam alam AzritA
>
> cetya.atIta.AtmatAm eti
>
> sarva.upAdhi.vivarjitA
>
> .
>
> *vlm.5. They call it ignorance avidyA, when the intellect is vitiated by
> its intellection of the intelligible or chetyas, but the intelligibles
> being left out, it comes to know the soul which is free from all attributes.
>
> *sv.5 When consciousness objectifies itself and regards itself as its own
> object of observation, there is avidyA or ignorance. When this
> subject.object notion is transcended, all the veils that envelop the
> reality are removed.
>
>
>
> चित्त.मात्रम् हि पुरुषस् तस्मिन् नष्टे च नश्यति ।
>
> citta.mAtram hi puruSa:_tasmin_naSTe ca nazyati |
>
> sthite tiSThati ca_AtmA_ayam ghaTe sati ghaTa.ambaram ||6|10|6||
>
> .
>
> citta.mAtram hi puruSa: For an affective form is the Person
>
> tasmin_naSTe ca nazyati and when that is destroyed it is destroyed
>
> sthite tiSThati ca_AtmAyam and when settled it rests in (it)Self
>
> ghaTe sati ghaTa.ambaram the pot.space being in the pot
>
> .
>
> *vlm.6. The understanding only is the embodied soul purusha, which is lost
> upon the loss of the understanding; but the soul is said to last as long as
> there is understanding in the body [AtmAyam], like the ghatambare or air in
> the pot lasts with the lasting of the pot, and vanishes upon the loss or
> breaking of the vessel. (The soul lasts with the intellect in the body, but
> flies away upon the intellect's desertion of it. This is maintained by
> sruti).
>
> *sv.6 6.8 The individual is nothing more than the personalised mind.
> Individuality ceases when that mind ceases; it remains as long as the
> notion of a personality remains. So long as there is a pot there is also
> the notion of a space enclosed within or confined to that pot; when it is
> broken, the infinite space alone is, even where the pot.space was
> imagined before.
>
>
>
> गच्छन् पश्यति गच्छन्तम् स्थितम् तिष्ठJ*chizur यथा ।
>
> gacchan_pazyati gacchantam sthita.m tiSThan_zizu:_yathA |
>
> bhrAntam evam idam ceta: pazyati_AtmAnam Akulam ||6|10|7||
>
> .
>
> gacchan_pazyati gacchantam sthita.m tiSThan_chizu:_yathA
>
> गच्छन्_पश्यति Going, it sees
>
> गच्छन्तम् its going,
>
> स्थितं its standing/being.here
>
> तिष्टन् शिशुर् यथा sitting like a child
>
> भ्रान्तम् एवम् इदं च इतः wandering thus here and there or thus the Che
>
> पश्य*त्य्* *आ*त्मानम् आकुलम् it sees itSelf as many
> .
>
> *vlm.7. The wandering intellect sees the soul to be wandering, and the
> sedate understanding thinks, it to be stationary, as one perceives his
> breath of life to be slow or quick, according as he sits still or runs
> about In this manner the bewildered understanding finds the soul to be
> distracted also. (The temperament of the mind is attributed to the soul,
> which is devoid of all modality).
>
> *sv.7 6.8 The individual is nothing more than the personalised mind.
> Individuality ceases when that mind ceases; it remains as long as the
> notion of a personality remains. So long as there is a pot there is also
> the notion of a space enclosed within or confined to that pot; when it is
> broken, the infinite space alone is, even where the pot.space was
> imagined before.
>
> Going, it sees its going, its
>
> being.here, sitting like a child,
>
> or wandering thus here and there
>
> it sees itSelf as.if many.
>
> of conceiving); Che*तस्* Awareness; Awareness as related to Chit
> Knowledge. • It is the construct (.maya) of a Shakti Power: iti zaktimayam
> ceto ghana.AhaMkAratAm gatam | kozakAra. krimir iva svecchayA yAti
> bandhanam ||6|10| y4042.031 The Poet.Philosopher often enjoys wordplay with
> idam ceta: pazyati_AtmAnam Akulam ||6|10|
>
>
>
> कोश.आकारवद् आत्मानम् वासना तनु तन्तुभिः ।
>
> koza.AkAravat_AtmAnam vAsanA.tanu.tantubhi: |
>
> veSTayat_ca_eva ceta:_antar_bAlatvAn_na_avabudhyate ||6|10|8||
>
> .
>
> koza.AkAravat_AtmAnam
>
>
> vAsanA.tanu.tantubhi:
>
> vAsanA*clothing*.*body*.tantubhi:
> veSTayat_ca_eva ceta:_antar_
>
> veSTayat_ca_eva ceta:*_antar_
>
> bAlatvAn_na_avabudhyate
>
> bAlatvAn_na_avabudhyate
>
>
> *. *
> *vlm.8. The mind wraps the inward soul with the coverlet of its
>
> various desires, as the silkworm twines the thin thread of its
>
> desires round about itself; which its wants of reason prevent it
>
> from understanding. (The word in the text is bálavat boyishness,
>
> which is explained in the gloss to mean nirvivekatwa or want of
>
> reason, and applied to the mind, means puerile foolishness).
>
> *sv.8 6.8 The individual is nothing more than the personalised mind.
> Individuality ceases when that mind ceases; it remains as long as the
> notion of a personality remains. So long as there is a pot there is also
> the notion of a space enclosed within or confined to that pot; when it is
> broken, the infinite space alone is, even where the pot.space was
> imagined before.
>
>
>
>
>
> मौर्ख्यम् अत्यन्त.घनताम् आगतम् सम्.अवस्थितम् ।
>
> maurkhyam atyanta.ghanatAm Agatam sam.avasthita.m |
>
> sthAvara.Adi nanu prAptam kIdRzam bhavati, prabho ||6|10|9||
>
> .
>
> maurkhyam atyanta.ghanatAm Agatam samavasthita.m
>
> sthAvara.Adi nanu prAptam kIdRzam bhavati prabho
>
> .
>
> *vlm.9. Ráma said I see sir, that when our ignorance becomes too gross and
> solid, it becomes as dull and solid as stone; but tell me O venerable sir,
> how it becomes as a fixed tree or any other immovable substance.
>
> *sv.9 RAMA asked: Lord, please tell me how this cosmic intelligence
> becomes things like insentient rocks.
>
>
>
>
>
> अमनस्त्वम् असम्प्राप्तम् मनस्त्वाd अपि च च्यूतम् ।
>
> a.manastvam a.samprAptam manastvAt_api ca cyUtam |
>
> तटस्थम् रूपम् आश्रित्य स्थिता_एषा स्थावरेषु चित् ॥६।१०।१०॥
>
> taTa.stham rUpam Azritya sthitA_eSA sthAvareSu cit ||6|10|10||
>
> .
>
> a.manastvam a.samprAptam manastvAt_api ca cyUtam
>
> taTa.stham rUpam Azritya sthitA eSA sthAvareSu cit
>
> .
>
> *vlm.10. Vasishtha replied:.The human intellect not having attained its
> perfect state of mindlessness, wherein it may have its supreme happiness
> and yet falling from its state of mindfulness, remains in the midmost
> position of a living and immoveable plant or of an insensible material
> substance. (The middle state is called tatastha bháva, which is neither one
> of perfect
>
> sensibility nor impassivity).
>
> *sv.10 VASISTHA replied: In these substances like rocks, consciousness
> remains immobile having abandoned the thinking faculty but not having been
> able to reach the state of no.mind.
>
>
>
> tatra dUra.sthitA mukti:_manye vedyavidAm vara |
>
> सुप्त.पुर्यष्टका यत्र चित्.स्थिता दुःख.दायिनी ।
>
> supta.puryaSTakA yatra cit.sthitA du:kha.dAyinI |
>
> mUka.andha.jaDavat tatra sattA.mAtreNa tiSThati ||6|10|11||
>
> .
>
> tatra dUra.sthitA mukti:_manye
>
> vedyavidAm vara
>
> supta.puryaSTakA yatra cit.sthitA du:kha.dAyinI
>
> *vlm.11. It is impossible for them to have their liberation, whose organs
> of the eight senses lie as dormant and dumb and blind and inert in them as
> in any dull and dirt matter: and if they have any perception, it is that
> pain only. (The_puryaSTaka] are the eight internal and external organs of
> sense instead of the ten organs casandria. By dormancy is meant their
> want of reason, and muteness and blindness express respectively the want of
> their faculties of sensation and action, inertness means here the want of
> mental action.
>
> .jd. Casandria is a genus of moth. I can't see any Sanskrit typo here. See
> CGl #puryaSTaka, and here below. ??? das....@gamil.com
>
> *vwv.1638/11. Best among the knowers of Truth! Where consciousness exists
> as the giver of pain, with the eightfold city (or the body) asleep, I
> consider that liberation remains at a distance under these circumstances.
>
> *sv.11 It is like the state of deep sleep, far away from the state of
> liberation.
>
>
>
>
>
> सत्ता.अद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
>
> sattA.advaitatayA yatra saMsthitA sthAvareSu cit |
>
> tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara ||6|10|12||
>
> .
>
> with the non.dual nature of what is So
>
> where Consciousness is established in the unmoving things
>
> there it is not far from being Free, so I think,
>
> best of knowers of what's to be known!
>
> yatra saMsthitA sthAvareSu cit
>
> tatra_a.dUra.sthitA mukti:_manye vedya.vidAm vara
>
> *vlm.12. Ráma rejoined:.O sir, that best knowest the knowables! that the
> intellect which remains as unshaken as a fixed tree, with its reliance in
> the unity and without its knowledge
>
> of duality, approximates its perfection and approaches very near to its
> liberation: (contrary to what thou sayest now, regarding impossibility of
> the dormant minds arriving to its freedom).
>
> *sv.12 RAMA asked again: But, if they exist as in a state of deep sleep
> without any concepts or percepts, I think they are close to liberation!
>
>
>
>
>
>
> बुद्धि.पूर्वम् विचार्य_इदम् यथा.*व*स्त्व्.अवलोकनात् ।
>
> buddhi.pUrvam vicArya_idam yathA.vastu.avalokanAt |
>
> सत्ता.सामान्य.बोधो_*यः* स* मोक्षश् चेद् अनन्तक: ॥६।१०।१३॥
> sattA.sAmAnya.bodha:_ya: sa* mokSa:_cet_anantaka: ||6|10|13||
>
> .
>
> buddhi.pUrvam
>
>
> vicArya idam
>
> *having inquired into this *
>
> yathA.vastv.avalokanAt
>
> *from as.if substantial seeing *
>
> sattA.sAmAnya.bodho ya:
>
> *what is Suchness.identity.realization *
>
> sa: mokSaz ced anantaka:
>
> *that is freedom if unbounded *
> *vwv. 1640 Having investigated this (world) as it stands intelligently, if
> there is the awareness of the totality of Existence on account of such
> inquiry, that is liberation which is endless.
>
> *vlm.13. Vasishtha replied: Ráma (we call that to be the perpetual
> liberation of the soul, which follows persuation of one common entity,
> after its rational investigation into the natures of all other things and
> their false appearances, (or else the blind torpidity of the irrational
> yogi, amounts rather to his bondage to ignorance than the liberation of his
> soul from it).
>
> *sv.13 Liberation is attained when one arrives at the state of supreme
> peace after intelligent inquiry into the nature of the self, and after this
> has brought about an inner awakening.
>
> *sv.13 VASISTHA replied: Moksa, liberation or the realisation of the
> infinite is not existence as an immobile creature! Liberation is attained
> when one arrives at the state of supreme peace after intelligent inquiry
> into the nature of the self and after this has brought about an inner
> awakening.
>
>
>
> परिज्ञाय परित्यागो वासनानाम् य* उत्तमः ।
>
> parijJAya parityAga:_vAsanAnAm ya* uttama: |
>
> sattA.sAmAnya.rUpatvam tat.kaivalya.padam vidu: ||6|10|14||
>
> .
>
> parijJAya
>
> sattA.sAmAnya.niSThatvam yat tat_brahma param vidu: ||6|10|15||
>
> .
>
>
> Alokya zAstrANi
>
> *having examined the shAstrais teaching *
>
> adhyAtma.bhAvanAt
>
> *from the affected.viewpoint of the Overself *
> sattA.sAmAnya.niSThatvam
>
> there is settlement in the Suchness.identity.state
>
> yat tad brahma param vidu: which is known as That Supreme Brahman
>
> *vwv.1642/6.10.15. They consider that as the highest Reality, (or
> Brahman) which is the abidance in the totality of Existence on account of
> meditation on the Supreme Spirit, having seen the scriptures and discussed
> with noble (or worthy) persons.
>
> *vlm.15. One is then said to recline in Brahma who is inclined to his
> spiritual Contemplation, after his investigation of divine knowledge in the
> sástras, and his discussion on the subject in the company of the learned
> doctors in divinity. (The unlearned religionist is either a zealot or an
> opinsatra.abhakta tatwa judui).
>
> *sv.15 The wise ones say that one is established in pure being or Brahman
> only after one has investigated the nature of the truth as expounded in the
> scriptures, in the company and with the help of enlightened sages.
>
>
> *teachers, and having examined *
>
> *the ShAstras, from the viewpoint of *
>
> *the self, then there is settlement *
>
> *in the Suchness.identity. *
>
>
> अन्तः सुप्ता स्थिता मन्दा यत्र बीज* इव_अङ्कुरः ।
>
> anta: suptA sthitA mandA yatra bIja* iva_aGkura: |
>
> वासना तत् सुषुप्तत्वम् विद्धि जन्म.प्रदम् पुनः ॥६।१०।१६॥
>
> vAsanA tat suSuptatvam viddhi janma.pradam puna: ||6|10|16||
>
> .
>
> anta: suptA sthitA mandA
>
> yatra bIjA_iva_aGkura:
>
> viddhi janma.pradam puna:
>
> *vlm.16. One who is dormant in his mind and has the seed of his desire
> lying latent in his heart, resembles an unmoving tree, bearing the
> vegitative seed of future regenerations (transmigrations) within its bosom.
>
> *vwv.1634 Where desire is inactive and asleep within, like the sprout
> within a seed, know that as the state of sleep causing birth again.
>
> *sv.16 VASISTHA continued: As long as psychological limitation and
> conditioning remain in the heart, even in their subtle 'seed' state, it
> should be regarded as the deep sleep state; it gives rise to rebirth, even
> if a state of tranquillity is experienced and even when the mind appears to
> be self. absorbed.
>
>
>
>
> anta: saMlIna.mananam parita: supta.vAsanam |
>
> सुषुप्तम् जड.धर्मा_अपि जन्म दुःख.श*त**.*प्रदम् ॥६।१०।१७॥
> suSuptam jaDa.dharmA_api janma du:kha.zata.pradam ||6|10|17||
>
> .
>
> anta: saMlIna.mananam
>
> parita: supta.vAsanam
>
> suSuptam jaDa.dharmA_api
>
> janma du:kha.zata.pradam
>
> .
>
> *vlm.17. All those men are called blocks who liken the blocks of wood and
> stone, and to be lack brains who lack their brain work, and whose desires
> are gone to the rack. These men possessing the property of dulness as of
> dull matter, are subject to the pains of repeated births, recurring like
> the repetends of their remaining desires. (The doctrine of transmigration
> is, that the wish being father to the thought, every one meets with his lot
> in his next birth, as it is thought of or fostered by him in his present
> life.
>
> *sv.17 It is an inert state and is the source of unhappiness.
>
>
>
> sthAvara.Adaya* ete hi samastA* jaDa.dharmiNa: |
>
> सुषुप्त.पदम् आरूढा* जन्म.योग्याः पुनः पुनः ॥६।१०।१८॥
>
> suSupta.padam ArUDhA* janma.yogyA: puna: puna: ||6|10|18||
>
> .
>
> sthAvara.Adaya: ete hi
>
>
> samastA: jaDa.dharmiNa:
>
> *are altogether of inert quality *
>
> suSupta.padam ArUDhA
>
> *arisen to the Sleep.state *
>
> janma.yogyA: puna: puna:
>
> *birth.connected again and again *
> *vwv.1635/18. All these inanimate objects and the like, having the
> property of inertness, indeed become fit for birth again and again, seated
> on the abode of sleep.
>
> *vlm.18. All stationary and immovable things, which are endowed with the
> property of dull matter, are subject to repeated reproductions. (Owing to
> the reproductive seed which is inborn in them, like the inbred desire of
> living beings), though they may long continue in their dormant state (like
> images of saints in their trance).
>
> *sv.18 Such is the state of the insentient and immobile objects like
> rocks, etc.
>
>
>
> यथा बीजेषु पुष्प.आदि मृदो राशौ घटो यथा ।
>
> yathA bIjeSu puSpa.Adi mRda:_rAzau ghaTa:_yathA |
>
> tathA_anta: saMsthitA, sAdho, sthAvareSu sva.vAsanA ||6|10|19||
>
> .
>
>
> *a heap of mud contains a pot;*
>
> *and in materiality,*
>
> *Sâdhu, is a self.vAsanA*
>
> *.*
> यथा बीजेषु पुष्प.आदि Just as with seeds in flowers and such
>
> तथा अन्तः संस्थिता साधो thus within there abides, o Sâdhu,
>
> *sv.19 They are not free of self.limitation (vasana) but self.limitation
> is hidden and latent in them even as flowers are latent in seeds (which
> sprout, grow and yield flowers) and pots in clay.
>
> *vwv.614, (1632) Virtuous One! As flowers, etc., (exist potentially) in
> seeds, and as a pot in a mass of clay, so is innate desire established
> within material objects. (... As there are flowers and the like within
> seeds, ... so there exists within a mass of things an inherent desire.)
>
>
>
> यत्र_अस्ति वासना.बीजम् तत् सुषुप्तम् न सिद्धये ।
>
> yatra_asti vAsanA.bIjam tat suSuptam na siddhaye |
>
> निर्बीजा वासना यत्र तत् तुर्यम् सिद्धदम् स्मृतम् ॥६।१०।२०॥
>
> nirbIjA vAsanA yatra tat turyam siddhadam smRta.m ||6|10|20||
>
> .
>
>
> *that'is Sleep, and not empowering; *
>
> *lacking the seed of vAsanAs, *
>
> *the Fourth State is empowering. *
>
> *yatra asti vAsanA.bIjam *
>
> *where there is vAsanA.seed *
> .
>
> tat suSuptam na siddhaye
>
>
> nirbIjA vAsanA yatra
>
> *where there is no vAsanA.seed *
>
> tat.turyam siddhadam sm*Rta.m *
>
> *That Fourth is known to be empowering. *
> *vwv.1633 That sleep (or unconsciousness) where the seed of desire exists
> is not for (or does not result in) fulfilment (or liberation). That fourth
> state of consciousness, where desire is without seed (i.e. desire cannot
> fructify in the future), is considered as produ.cing fulfilment (or
> liberation).
>
> *sv.20 Where the seed of vasana (self.limitation, conditioning or
> tendency) exists, that state is like deep sleep; it is not perfection; when
> all vasanas are destroyed and even the potentiality of the vasana does not
> exist, that state is known as the fourth (beyond waking, dream and deep
> sleep) and transcendental state. It brings about perfection.
>
>
>
> वासनायास् तथा वह्नेर् ऋण.व्याधि.द्विषम् अपि ।
>
> vAsanAyA:_tathA vahne:_RNa.vyAdhi.dviSam api |
>
> sneha.vaira.viSANAm ya: zeSa: svalpa:_api bAdhate ||6|10|21||
>
> .
>
> vAsanAyAs tathA vahner
>
>
> RNa.vyAdhi.dviSam api
>
> *debt.disease.hatred also *
>
> sneha.vaira.viSANAm ya:
>
> *of love.enmity.poisons what is *
>
> zeSa: svalpo 'pi bAdhate
>
> *the remainder, *tho*ugh small, causes distress *
> .
>
> *vwv.1636 Even a little of the residue of desire, as well as that of fire,
> devt, disease, enemy, affection (or attachment), enmity and poison,
> disturbs (or hurts) a person.
>
> *sv.21 Vasana, fire, debt, disease, enemy, friendship (or glue), hate and
> poison all these are bothersome even if a little residue is left after
> their removal.
>
> *vlm.21. The heart that preserves the slightest remnant of any desire in
> it, it again filled with its full growth to luxuriance; as the little
> remainder of fire or the enemy, and of a debt and disease, and also of love
> and hatred, is enough to involve one in his ruin as a single drop of poison
> kills a man. (This stanza occurs in Chánakyá's Exoerpta in another form,
> meaning to say that, "No wise man should leave their relic, lest they grow
> as big as before [.Sanskrit]).
>
>
>
>
> nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn |
>
> स.देहो वा विदेहो वा न भूयो *दुः*ख.भाग् भवेत् ॥६।१०।२२॥
> sa.deha:_vA vi.deha:_vA na bhUya:_du:kha.bhAk_bhavet ||6|10|22||
>
> .
>
> nirdagdha.vAsanA.bIja.sattA.sAmAnya.rUpavAn
>
> one whose seed.vAsanAs are burned.up, one of equanimous.form,
>
> whether embodied or bodiless,
>
> not again does such one undergo sorrow.
>
>
> sadeho vA videho vA
>
> *whether bodied or bodiless *
> na bhUyo du:kha.bhAg bhavet
>
> *sv.22 On the other hand, if all the vasanas have been completely removed,
> then one is established in the state of pure being; whether such a one is
> alive or not, he is not again afflicted by sorrow.
>
> *vwv.1639 The one possessing the nature of the totality of Existence, with
> the seed of desires burnt out, cannot experience pain again, whether he is
> with a body or without a body.
>
>
>
> cit*zakti:_vAsanA.bIja.rUpiNI svApa.dharmiNI |
>
> स्थिता रसतया नित्यम् स्थावर.आदीषु वस्तुषु ॥६।१०।२३॥
>
> sthitA rasatayA nityam sthAvara.AdISu vastuSu ||6|10|23||
>
> .
>
> cit.chakti:
>
>
> vAsanA.bIja.rUpiNI
>
> *in the form of the vAsanA.seed *
>
> svApa.dharmiNI
>
> *of the nature of dream *
>
> sthitA rasatayA nityam
>
> *is ever situate as essence *
>
> sthAvara.AdISu vastuSu
>
> *in animate or inanimate substances *
> .
>
> *vwv.615, and /vwv.1631/23 The Power of Consciousness, in the form of the
> seed /germ of desire and possessing the quality /characteristic of sleep,
> is ever existing as the sap.nature (or essential nature) in things like
> /objects such as trees (or inanimate objects).
>
> *sv.23 The cit.sakti (energy.consciousness) lies in immobile creatures,
> etc., as latent vasana.
>
> Chit.Shakti Consciousness.Power, in the form of VAsanA.seed of the nature
> of dream, ever is the essence of animate or inanimate substances. .23.
>
>
>
> bIjeSu_ullAsa.rUpeNa jADyena jaDa.rUpiSu |
>
> द्रव्येषु द्रव्य.भावेन काठिन्येन_इतरेषु च ॥६।१०।२४॥
>
> dravyeSu dravya.bhAvena kAThinyena_itareSu ca ||6|10|24||
>
> .
>
>
> *with inertness in inert forms*
>
> *in fluids with fluid nature*
>
> *and with solidity in others*
>
> *.*
>
> bIjeSu ullAsa.rUpeNa . *in seeds with the form of increase . *jADyena
> jaDa.rUpiSu –
>
> *with inertness in inert forms . *dravyeSu dravya.bhAvena . *in things
> with material nature . *kAThinyena itareSu ca
>
> *and with solidity in others*
>
> *. *
> *sv.24 It is this cit.sakti that determines the nature of each object;
>
> *vwv.616/24. (It exists) in seeds in the form of the splendour (that is
> the power to produce the sprouts), as inactivity in things having an inert
> nature, as the innate property of the substance in objects, and as hardness
> (or solidity) in others.
>
> *vlm.24. This inherent power resides in the manner of productive power in
> the seeds of living beings, and in that of inertness in dull material
> bodies. It is of the nature of hardness in all solid substances, and that
> of tenuity in soft and liquid things. (i. e. The divine power forms the
> particular properties of things, and causes them to grow and remain in
> their own ways).
>
> *O #dravya . generically, a "thing".a nominal equivalant to #kiMcit • a
> tejas.Fire, *वायु* vAyu.Air, *आकाश* AkAsha.Space, *काल* kAla.Time, *दिश्*
> diz.Place, *आत्मन्* Atman.self or AtmA.Soul, *मनस्* manas.Mind are the
> place as determined by the ten directions.
>
>
>
>
> bhasmani_atha_anitya.rUpA pAMsuSu_api_aNu.rUpiNI |
>
> असितेष्व्_असि*त**.*स्थित्या सि*त**.*धारतया_असिषु ॥६।१०।२५॥
> asiteSu_asita.sthityA sita.dhAratayA_asiSu ||6|10|25||
>
> .
>
> bhasmani_atha anitya.rUpA
>
> pAMsuSu_apy aNu.rUpiNI
>
> asiteSu_asita.sthityA
>
> sita.dhAratayA asiSu
>
>
> pAMsuSu api aNu.rUpiNI
>
> *and atomic form in dust *
>
> *. *
> *vlm.25. It exhibits the ash colour in ashes, and shows the particles in
> the dust of the earth; it shows the sableness of all swarthy things, and
> flashes in the whiteness of the glittering blade.
>
> *sv.25 it is the fundamental characteristic of the very molecules of each
> object.
>
>
>
> आत्मा शक्तिः पदार्थेषु तथा घट.पट.आदिषु ।
>
> AtmA zakti: padArtheSu tathA ghaTa.paTa.AdiSu |
>
> sarvatra sattAsAmAnya.rUpam Azritya tiSThati ||6|10|26||
>
> .
>
> AtmA zakti: padArtheSu
>
> tathA ghaTa.paTa.AdiSu
>
> sarvatra sattAsAmAnya.rUpam
>
> Azritya tiSThati
>
> .
>
> *vlm.26. It is the spiritual power which assumes the communal form and
> figure, in which it resides in the community of material things, as a
> picture, a pot (ghata.pata) and the like. (The vanity of the unity is
> expressed in the words of Veda "the one in many." [Sanskrit])
>
> *sv.26 If this is not realised as atma.sakti (the energy of the self or
> infinite consciousness) it creates the delusion of world.appearance; if it
> is realised as the truth, which is infinite consciousness, that realisation
> destroys all sorrow.
>
>
>
> इति_इयम् अखिला दृश्य.दशाम् आपूर्य संस्थिता ।
>
> iti_iyam akhilA dRzya.dazAm ApUrya saMsthitA |
>
> yathA ghaTA.paTA prAvRT.ambara.AlambinI tathA ||6|10|27||
>
> .
>
> iti_iyam akhilA
>
>
> dRzya.dazAm
>
> *percept.condition *
> ApUrya saMsthitA
>
> ApUrya saMsthitA |
>
> yathA ghaTA.paTA
>
>
> prAvRT.ambara.AlambinI tathA
>
> *rain*.*sky*.AlambinI *thus *
>
> *.*
> *vlm.27. It is in this manner that the divine spirit fills the whole
> phenomenal world, in its universally common nature, as overspreading cloud,
> fills the whole firmament in the rainy season.
>
> *sv. The non.seeing of this truth is known as avidyA or ignorance;
>
>
>
> स्वरूपम् अस्याश् च_एव_एतत् कथितम् प्रविचारितम् ।
>
> svarUpam asyA:_ca_eva_etat kathita.m pra.vicArita.m |
>
> a.sarvam sarvata:_vyApi sat_iva_asat.maya.Atmakam ||6|10|28||
>
> .
>
> svarUpam asyA:_ca_eva_etat
>
> kathita.m pravicArita.m
>
> a.sarvam
>
>
> sarvato
>
> *from all *
>
> vyApi sa*t_*iva
>
> *pervading as.if real *
>
> asan.maya.Atmakam
>
> *a nature of constructed unreality*
> .
>
> *vlm.28. I have thus expounded to you the true nature swarupa.of the
> unknown Almighty power, according to my best understanding, and as far as
> it had been ascertained by the reasoning of the wise: that it fills all and
> is not the all itself, and is the true entity appearing as no entity at all.
>
> *sv.28 The non.seeing of this truth is known as avidyA or ignorance;
>
> .VA: last verse was about cit.shakti, which fills out everything and
> covers (truth of everything) like cloth. Now, what is the subject of this
> sloka? Such is explained enquiry into the nature of cit shakti (?) It is
> nothing, yet it pervades everything, its nature is unreal yet it appears
> real.
>
> *AS: The subject is svarUpa (form/nature) of this cit.power (but covered
> with ignorance). The mean is that the nature of this cit.power is described
> and analyzed, even though it is not complete (due to the ignorance) it
> covers over everything; it is like the sat, though filled with unreality.
>
>
>
>
> Atma.dRSTi:_aDRSTA_eSA saMsAra.bhrama.dAyinI |
>
> दृष्टा सती समग्राणाम् दुःखानाम् क्ष*य**.*कारिणी ॥६।१०।२९॥
> dRSTA satI samagrANAm du:khAnAm kSaya.kAriNI ||6|10|29||
>
> .
>
>
> a.DRSTA_eSA *. is lack of a view *
>
> saMsAra.bhrama.dAyinI *. that grants this convoluted saMsAric delusion *
>
> dRSTA satI *. **.f.. being seen / the Seer being *
>
> samagrANAm du:khAnAm *. of all sorrows *
>
> kSaya.kAriNI *the cause of the end . *
> *vlm.29. It is our want of the sight of this invisible spiritual power,
> that leads as to erroneous conception of the entity of the external world,
> but a slight sight of this almighty Ens, removes all our pains in this
> scene of vanity.
>
> *sv.29 The non.seeing of this truth is known as avidyA or ignorance;
>
>
>
> अस्यास् त्व्_अदर्शनम् यत् तद् अविद्या_इत्य्_उच्यते बुधैः ।
>
> asyA:_tu_a.darzanam yat tat_a.vidyA_iti_ucyate budhai: |
>
> अविद्या हि जगद्*धेतुस् ततः सर्वम् प्रवर्तते ॥६।१०।३०॥
>
> avidyA hi jagat*hetu:_tata: sarvam pravartate ||6|10|30||
>
> .
>
>
> yat *. which is *
>
> tad *. that *
>
> a.vidyA iti ucyate budhai: *. which is called "Unknowing" by the wise *
>
> avidyA hi jagat hetu: *. and it is the cause of the world *
>
> tata: sarvam pravartate *. from that everything proceeds. *
> *vlm.30. It is our dimsightedness of Almighty power, which is
>
> styled our blindness or ignorance [Sanskrit: avidyá] by the wise. It is
> this
>
> ignorance which give rise to the belief of the existence of the
>
> world, and thereby produces all our errors and misery.
>
> *sv.30 such ignorance is the cause of the world.appearance which is the
> source of all the other phenomena.
>
>
>
>
> avidyArUpa.rahitA yAvat_eva_avalokyate |
>
> तावद् एव गलत्य् आशु तुहि*न**.*अणुर् यथातपे ॥६।१०।३१॥
> tAvat_eva galati_Azu tu:ina.aNu:_yathAtape ||6|10|31||
>
> .
>
>
> *wi*tho*ut this Unknowing*
>
> *as a form*
>
> *it is seen*
>
> *at.once its form quickly melts.away*
>
> *like an atomic speck of frost in the heat.*
> *vlm.31. Who is so freed from this ignorance and beholds the glorious
> light of god [interpolation by the devout VLM] full in his view; he finds
> his darkness disappear from his sight, as the icicles of night melt away at
> the appearance of solar light.
>
>
>
> यथा नरो गलन् निद्रो यावत् कलनया मनाक् ।
>
> yathA nara:_galan_nidra:_yAvat kalanayA manAk |
>
> विमृशत्य्_आशयम् तावद् निद्रा यस्य विलीयते ॥६।१०।३२॥
>
> vimRzati_Azayam tAvat_nidrA yasya vilIyate ||6|10|32||
>
> .
>
>
> nara: galat nidra:
>
> yAvat . *so.long.as <http://so.long.as> *
>
> kalanayA
>
> manAk
>
> vimRzati Azayam
>
> tAvat . *that much is *
> nidrA yasya vilIyate
>
> *vlm.32. The ignorance of a man flies off like his dream, after he wakes
> from his sleep, and wishes to recall his past vision of the night.
>
> *sv.32 32.34 the slightest awakening of inner intelligence destroys
> ignorance.
>
>
>
> यथा कीदृग् अवस्त्व्_एतद् इति यावद् विकल्प्यते ।
>
> yathA kIdRk_avastu_etat_iti yAvat_vikalpyate |
>
> अविद्या क्षीयते तावद् आलोकेन_अन्धता यथा ॥६।१०।३३॥
>
> avidyA kSIyate tAvat_Alokena_andhatA yathA ||6|10|33||
>
> .
>
> yathA kIdRg_a.vastu_etat
>
> iti
>
>
> vikalpyate
>
> *unknowing is disappeared *
>
> *just as unseeing is disappeared *
>
> *by light *
>
> *. *
> *vlm.33. Again when a man betakes himself to ponder well the properties of
> the object before him, his ignorance flies away from before his face, as
> darkness flies at the approach of light.
>
> *sv.33 32.34 the slightest awakening of inner intelligence destroys
> ignorance.
>
>
>
> dIpa.hasta:_yathA_abhyeti tama:.rUpa.didRkSayA |
>
> तथा विलीयते सर्वम् तमस्.तापैर् घृतम् यथा ॥६।१०।३४॥
>
> tathA vilIyate sarvam tama:.tApai:_ghRta.m yathA ||6|10|34||
>
> .
>
> yathA abhyeti ??? not abhyaiti
>
> tamo.rUpa.didRkSayA
>
>
> tamas.tApai: gh*Rta.m *yathA *. as ghee is darkened by the heat. *
> *vlm.34. As darkness recedes from a man, that advances to explore into it
> with a lamp in his hand, and as butter is melted down by application of
> heat, so is one's ignorance dispelled and dissolved by application of the
> light and the rise of reason.
>
> *sv.34 32.34 the slightest awakening of inner intelligence destroys
> ignorance.
>
>
>
> न.च संलक्ष्यते दीपे तमसो रूप.निश्चयः ।
>
> na.ca saMlakSyate dIpe tamasa:_rUpa.nizcaya: |
>
> *nor is there connected with a lamp *
>
> tamasa:
>
> *the dark's *
>
> rUpa.nizcaya:
>
> *certain form *
>
> udeti kevalam
>
> *arising wholly *
>
> dhvAnta.dhvaMsa:
>
> *covered*.dhvaMsa:
>
> *ध्वंस्* #dhvaMs . #dhvaMsa .m.. falling.down, grinding.down (stone .
> y2010.016
>
> vimala.mUrtimAn
>
>
> *. *
>
> #*dhvaMza.kArin destroying / raping (in hitop. / KSS) *
> *vlm.35. As one pursuing after darkness sees a lighted torch in his hand,
> sees but a blaze of light before, and no shadow of darkness about him; so
> the inquirer after truth perceives the light of truth, shining to his face
> and no vestige of untruth left behind him.
>
> *sv.35 35.38 When one approaches darkness with light in hand, wishing to
> behold it, the darkness vanishes; when the light of enquiry is turned on
> ignorance, ignorance disappears.
>
>
>
> एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
>
> evam AlokyamAnA_eSA kva_api yAti palAyate |
>
> असद्रूपा ह्य्_अवस्तुत्वाद् _दृश्यते ह्य्_अविचारणात् ॥६।१०।३६॥
>
> asat.rUpA hi_avastutvAt dRzyate hi_a.vicAraNAt ||6|10|36||
>
> .
>
> evam AlokyamAnA_eSA
>
> kva_api yAti palAyate
>
>
> dRzyate h*i_*a.vicAraNAt
> .
>
> *vwv.1451/36. Thus this (Nescience o:_avidyA) runs away and vanishes
> somewhere while being perceived. It has indeed an unreal nature on account
> of its insubstantiality and is perceived only on account of absence of
> investigation.
>
> *vlm.36. In this manner doth ignorance (Avidya) fly away and disappear at
> the sight of the light of reason; and although an unreal nothing, she
> appears as something real, wherever there is the want of reason. (Hence all
> unreasoning men are the most ignorant).
>
> *sv.36 35.38 When one approaches darkness with light in hand, wishing to
> behold it, the darkness vanishes; when the light of enquiry is turned on
> ignorance, ignorance disappears.
>
>
>
> आलोक* आगते यादृक् तमस् तद् दृश्यते तथा ।
>
> Aloka* Agate yAdRk_tama:_tat dRzyate tathA |
>
> या_अवस्तुत्वे विविधायास् त्व्_अवस्तुत्वम् प्रतीयते ॥६।१०।३७॥
>
> yA_avastutve vividhAyA:_tu_avastutvam pratIyate ||6|10|37||
>
> .
>
> Aloke Agate yAdRk
>
> whenas coming into light
>
>
> tAvat_na kiMcit_api dRzyate
>
> *just that much not anything is see/known *
>
> Alokite yathA vidyA
>
> *as when looked.at <http://looked.at>, the knowledge *
>
> ta*t t*athA pratipadyate
> *vlm.38. Unless one condescends to examine in a thing, it is impossible
> for him to distinguish it from another; (as the shell from silver and rope
> for the snake); but upon his due examination of it, he comes to detect the
> fallacy of his prejudgment (as those of the silver and snake in the shell
> and the rope).
>
> *sv.38 35.38 When one approaches darkness with light in hand, wishing to
> behold it, the darkness vanishes; when the light of enquiry is turned on
> ignorance, ignorance disappears.
>
>
>
> rakta.mAMsa.asthi=yantre_asmin_ka: syAm aham iti svayam |
>
> यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥६।१०।३९॥
>
> yAvat_vicAryate tAvat sarvam Azu vilIyate ||6|10|39||
>
> .
>
> rakta.mAMsa.asthi=yantre_asmin
>
>
> ka: syAm aham* . who would **'I' be?" *
>
> iti svayam yAvat_vicAryate
>
> tAva*t s*arvam Azu vilIyate
> *vlm.39. He who stoops to consider whether the flesh or blood or bones of
> his bodily frame, constitutes his personality, will at once perceive that
> he is none of these, and all these are distinct from himself. (The
> personality of a man consisting in his soul, and not in any part or whole
> of his body).
>
> *sv.39 When one begins to enquire: "What is 'I' in this body composed of
> blood, flesh, bone, etc.?" at once ignorance ceases to be.
>
>
>
> आद्यन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
>
> Adi.antayo:_asat.rUpe nUnam parihRte hRdA |
>
> sarvasmin_eva ya: zeSa:_tam avidyA nivartate ||6|10|40||
>
> .
>
> Adi.antayo:
>
>
> asad.rUpe
>
> *in unreal form *
>
> nUnam parihRte hRdA
>
> sarvasmin eva ya: zeSa: *. **everywhere too what remains *
> tam avidyA nivartate
>
> .
>
> *vlm.40. And as nothing belonging to the person makes the persons, but
> something beyond it that forms one's personality; so nothing in the world
> from its first to last is that spirit, but some thing which has neither its
> beginning nor end, is the eternal and infinite spirit. (The same is the
> universal soul).
>
> *sv.40 That which has a beginning has an end. When all things that have a
> beginning are ruled out, what remains is the truth which is the cessation
> of avidyA or ignorance.
>
>
>
> तन् न किंचिच् च किंचिद् वा तत् सत् ब्रह्मैव शाश्वतम् ।
>
> tat_na kiMcit_ca kiMcit_vA tat sat_brahmaiva zAzvatam |
>
> तद् वस्तु तद् उपादेयम् यद् अविद्या निवर्तते ॥६।१०।४१॥
>
> tat_vastu tat_upAdeyam yat_avidyA nivartate ||6|10|41||
>
> .
>
>
> ta*t_*vastu ta*t_*upAdeyam
>
> ya*t_*avidyA nivartate
> .
>
> *vlm.41. Thus ignorance being got over there remains nothing whatever,
> except the one eternal soul which is the adorable Brahma and substantial
> whole.
>
> *sv.41 You may regard it as something or as no.thing: that is to be sought
> which IS when ignorance has been dispelled.
>
>
>
> रूपम् स्व.नाम्न* एव_अस्या* ज्ञायते निःस्वभावकम् ।
>
> rUpam sva.nAmna* eva_asyA* jJAyate ni:svabhAvakam |
>
> na.hi jihva.Agata*SvenkAdya*SvenkAda:_anyasmAt pratIyate ||6|10|42||
>
> .
>
> rUpam sva.nAmna eva_asyA:
>
> jJAyate ni:svabhAvakam
>
> *vlm.42. The unreality of ignorance is evident from the negative term of
> negation and ignoring of its essentiality, and requires no other proof to
> disprove its essence; as the relish of a thing is best proved by the tongue
> and no other organ of sense. (The term Avidya signifying the want of
> vidya.knowledge and existence ([Sanskrit: vidyamánata]).
>
> *sv.42 The sweetness one tastes is not experienced by another: listening
> to someone's description of the cessation of avidyA does not give rise to
> your enlightenment. Each one has to realise it.
>
>
>
> न_आविद्या क्वचिद् अप्य् अस्ति ब्रह्मैव_इदम् अखण्डितम् ।
>
> na_AvidyA kva.cit_api_asti brahmaiva_idam akhaNDita.m |
>
> सद्.असत्.कलनास्फारम् अशेषम् येन मण्डितम् ॥६।१०।४३॥
>
> sat.asat.kalanAsphAram azeSam yena maNDita.m ||6|10|43||
>
> .
>
>
> *al*tho* theres no unknowing anywhere *
>
> brahmÂ_eva_idam akhaNDita.m
>
> *this is only the unbroken brahman.Immensity *
>
> sat.asat.kalanA.sphAram
>
> *a really.unreal kalanA.Impulsion spreading*
>
> azeSam yena maNDita.m
>
> *. *
> *vlm.43. There is no ignorance nor inexistence except the intelligence and
> existence of god, who pervade over all visible and invisible natures, which
> are attributed with the appellations of existence and inexistence. (The
> whole being god (to Pan.the All) there is no existence or inexistence
> without Him).
>
> *sv.43 The sweetness one tastes is not experienced by another: listening
> to someone's description of the cessation of avidyA does not give rise to
> your enlightenment. Each one has to realise it.
>
>
>
> एतावद् एव_आविद्याया* न_इदम् ब्रह्मेति निश्चयः ।
>
> etAvat_eva_AvidyAyA* na_idam brahmeti nizcaya: |
>
> एतद् एव क्षये यस्या* ब्रह्मेदम् इति निश्चयः ॥६।१०।४४॥
>
> etat_eva kSaye yasyA* brahmedam iti nizcaya: ||6|10|44||
>
> .
>
> etAvat_eva_AvidyAyA*
>
> etAvat_eva_AvidyAyA*
>
> na_idam brahmeti nizcaya:
>
> na_idam brahmeti nizcaya:
>
> etat_eva kSaye yasyA*
>
> etat_eva kSaye yasyA*
>
>
> *.*
> *vlm.44. So far about Avidya, which is not the knowledge but ignorance of
> Brahma; and it is the dispersion of this ignorance which brings us to the
> knowledge of god.
>
> *sv.44 The sweetness one tastes is not experienced by another: listening
> to someone's description of the cessation of avidyA does not give rise to
> your enlightenment. Each one has to realise it.
>
> #bhU . #vibhu, #vibhU, #vibhvI विभु, .mfn.. (Ved.) being everywhere,
> far.extending, all.pervading, omnipresent, eternal RV. VS. Up. MBh.&c
>
>
>
>
> ghaTa.paTa.zakaTa.avabhAsa.jAlam
>
> न विभुर् इति_इ*त्य्* *उ*दिता_इह सा त्व्_अविद्या ।
> na vibhu:_iti.iti_uditA_iha sA tu_avidyA |
>
> ghaTa.paTa.zakaTA_avabhAsa.jAlam
>
> विभुर् इति चेद् गलिता_एव सा त्व्_अविद्या ॥६।१०।४५॥
>
> vibhu:_iti cet_galitA_eva sA tu_avidyA ||6|10|45||
>
> .
>
> ghaTa.paTa.zakaTa.avabhAsa.jAlam
>
> na vibhu:_iti.iti_uditA_iha sA tu_avidyA
>
>
> ghaTa.paTa.zakaTA_avabhAsa.jAlam
>
> *pot*.*cloth*.zakaTA_avabhAsa.jAlam
> vibhu:_iti cet_galitA_eva sA tu_avidyA
>
>
> *.*
> *vlm.45. The belief of this, that and all other things in the world, are
> distant and distinct from Brahma, is what is called Avidya or ignorance of
> him; but the belief that all things visible in the world, is the
> manifestation of omnipresence, causes the removal of ignorance, by
> presenting us to the presence of god.
>
> *sv.45 In short, avidyA is the belief that 'There exists a reality which
> is not Brahman or cosmic consciousness'; when there is the certain
> knowledge that 'This is indeed Brahman', avidyA ceases.
>
>
>
>
> On Thu, Jul 13, 2017 at 10:13 AM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6010 2.jl12 The Cure for Nescience .z45
>>
>>
>> https://www.dropbox.com/s/kr2ycbxag56ms5l/fm6010%202.jl12%20The%20Cure%20for%20Nescience%20.z45.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *The Cure for Nescience*
>>
>>
>>
>> *vasiShTha said—*
>>
>>
>> तस्माn na किंचिd eva .idam जगt-sthAवर.जङ्गमम् ।
>>
>> न किंचिद्भूततां प्राप्तं यत्किंचिदिति विद्धि हे ॥१॥
>>
>> tasmAt_ na kiMcid_eva idam jagat-sthAvara.jaGgamam |
>>
>> na kiMcit_ bhUtatAm prAptam yat kiMcit _iti viddhi he ||01||
>>
>> .
>>
>>
>> *there is not anything whatever *
>>
>> :
>>
>> *this world *
>>
>> *standing.still o**&r going.on *
>>
>> *no-anything having reached the state of being a bhUta.Being *
>>
>> *"what is whatever", so U should know it *
>>
>> *attentively*
>>
>> *. *
>> ~vlm.1 VASISHTHA continued:—Therefore this world with all its moving and
>> unmoving beings is nothing (or no being at all). There is nothing that has
>> its real being or entity, except the one true Ens that thou must know, (all
>> beings are not being except the one self-existing Being. So says Sadi: All
>> this is not being and thyself art the only being. Hainan nestand ancki
>> kattitnt, ; so also the sruti Tvam asi nAnyad asti. Tuest nullumest).
>>
>> ~sv.1 VASISTHA continued: Thus, all this world-appearance with all the
>> mobile and immobile beings in it is naught whatsoever. Nothing has really
>> become physical or material.
>>
>> sv. ... Nothing has really become physical or material.
>>
>>
>>
>> यत्र काचिन् न कलना भाव.अभाव-मय=आत्मिका ।
>>
>> yatra kA.cin_na kalanA bhAva.abhAva-maya=AtmikA |
>>
>> तद् इदम् राम जीव.आदि सर्वम् व्यर्थम् किम् ईहसे ॥२॥
>>
>> tad_idam rAma jIva-Adi sarvam vyartham kim Ihase ||02||
>>
>>
>> bhAva.abhAva-maya=AtmikA *x *
>>
>> tad_idam *- that this, = *
>>
>> *rAma,* *= *
>>
>> jIva-Adi sarvam vyartham kim Ihase *xx *
>> ~sv.2 If conceptualisation, which gives rise to notions of being and
>> non-being, is eliminated then it is realised that all these jivas (the
>> individual souls), etc., are empty expressions.
>>
>> ~vlm.2. Seek him O Ráma! who is beyond our thought and imagination, and
>> comprises all entity and non-entity in himself, and cease to seek any
>> living being or any thing in existence. (In Him is all life and every
>> thing, that is or is not in Being and he is the source of life and light).
>>
>>
>>
>> संबन्धोऽयमसावन्तर्हृदि यो व्यपदिश्यते । न तं लभामहे सर्पं
>> रज्जुसर्पभ्रमादिव ॥३॥
>>
>> sambandho_'yam asAv_antar_hRdi yo vyapadizyate | na tam labhAmahe sarpam
>> rajju-sarpa-bhramAd_iva ||03||
>>
>> sambandha:_ayam
>>
>>
>> asau_antar.hRdi ya:
>>
>> *the one which is within the Heart *
>>
>> vyapadizyate
>>
>> *is pretended *
>>
>> na tam labhAmahe
>>
>> *we don't get it *
>> like we don't get a snake but a rope.
>>
>> ~vlm.3. I would not have my heart to be enticed and deceived by the false
>> attachments and affections of this world; all which are as delusive, as our
>> misconception of a snake in a rope. (All our earthly relations with our
>> relatives and properties, are deception that are soon detected by our good
>> sense and reason, and they vanish as soon as our mistake of the snake in
>> rope. Therefore let no worldly tie bind down thy heart to this earth).
>>
>> ~sv.3 All the relationships that arise in one's heart on account of
>> ignorance are seen to be non-existent. Even when the rope is mistaken for a
>> snake, no one can be bitten by that snake!
>>
>> o/
>>
>> अपरिज्ञात.आtmA.eव भ्रमताम् समुपागत: ।
>>
>> ज्ञात आत्मत्वm .Aयाति सीमान्त: सर्व.संविदाम् ॥४॥
>>
>> a-parijJAta_ AtmA_eva bhramatAm samupAgata: |
>>
>> jJAta Atmatvam AyAti sImAnta: sarva-saMvidAm ||04||
>>
>> .
>>
>>
>> bhramatAm samupAgata: *x *
>>
>> jJAte Atmatvam AyAti *x *
>>
>> sImAnta: sarva-saMvidAm *xx *
>> *jd. the suffixes –tA and –tvam = "-ness" and "-ity"
>>
>> ~vwv.1612.y6.10.4. When not known, the Self alone has gone to the state
>> of wandering n worldly existence (or delusion).
>>
>> ~vlm.4. Ignorance of the soul is the cause of our error of conceiving the
>> distinctions of things; but the knowledge of the selfsame soul puts an end
>> to all distinctions of knowledge of the reality of things, distinctive
>> knowledge of existences—bheda jnána is erroneous; but their
>> generalization—abheda jnána leads to right reasoning.
>>
>> ~sv.4 It is absence of self-knowledge that is known as ignorance or
>> delusion. When the self is known one reaches the shores of limitless
>> intelligence.
>>
>>
>>
>> अविद्येत्युच्यते लोके चिच्चेत्यमलमाश्रिता ।
>>
>> avidyA_ity_ucyate loke cicc_etyam alam AzritA |
>>
>> चेत्यातीतात्मतामेति सर्वोपाधिविवर्जिता ॥५॥
>>
>> cetya-atIta-AtmatAm eti sarva-upAdhi-vivarjitA ||05||
>>
>>
>> cicc_etyam alam AzritA * x *
>>
>> cetya-atIta-AtmatAm eti *x *
>>
>> sarva-upAdhi-vivarjitA *xx *
>>
>> vedyavidAm vara *x *
>>
>> supta-puryaSTakA yatra cit-sthitA du:kha-dAyinI *x *
>>
>> mUka-andha-jaDavat_tatra sattA-mAtreNa tiSThati *xx *
>> ~vlm.11. It is impossible for them to have their liberation, whose organs
>> of the eight senses lie as dormant and dumb and blind and inert in them as
>> in any dull and dirt matter: and if they have any perception, it is that
>> pain only. (The _puryaSTaka] are the eight internal and external organs of
>> sense instead of the ten organs casandria. By dormancy is meant their
>> want of reason, and muteness and blindness express respectively the want of
>> their faculties of sensation and action, inertness means here the want of
>> mental action.
>>
>> ~jd. Casandria is a genus of moth. I can't see any Sanskrit typo here.
>> See CGl #puryaSTaka, and here below. ??? das....@gamil.com
>>
>> ~vwv.1638/11. Best among the knowers of Truth! Where consciousness exists
>> as the giver of pain, with the eightfold city (or the body) asleep, I
>> consider that liberation remains at a distance under these circumstances.
>>
>> ~sv.11 It is like the state of deep sleep, far away from the state of
>> liberation.
>>
>>
>>
>>
>>
>> सत्ताद्वैततया यत्र संस्थिता स्थावरेषु चित् ।
>>
>> sattA-advaitatayA yatra saMsthitA sthAvareSu cit |
>>
>> तत्रादूरस्थिता मुक्तिर्मन्ये वेद्यविदाम् वर ॥१२॥
>>
>> tatra_a.dUra-sthitA mukti:_manye vedya-vidAm vara ||12||
>>
>> with the non.dual nature of what is So
>>
>> where Consciousness is established in the unmoving things
>>
>> there it is not far from being Free, so I think,
>>
>> best of knowers of what's to be known!
>>
>>
>> yatra saMsthitA sthAvareSu cit *x *
>>
>> tatra_a.dUra-sthitA mukti:_manye vedya-vidAm vara *xx *
>> ~vlm.12. Ráma rejoined:—O sir, that best knowest the knowables! that the
>> intellect which remains as unshaken as a fixed tree, with its reliance in
>> the unity and without its knowledge
>>
>> of duality, approximates its perfection and approaches very near to its
>> liberation: (contrary to what thou sayest now, regarding impossibility of
>> the dormant minds arriving to its freedom).
>>
>> ~sv.12 RAMA asked again: But, if they exist as in a state of deep sleep
>> without any concepts or percepts, I think they are close to liberation!
>>
>>
>>
>>
>>
>> बुद्धिपूर्वं विचार्येदं यथावस्त्ववलोकनात् ।
>>
>> buddhi-pUrvam vicArya idam yathA-vastv-avalokanAt |
>>
>> सत्तासामान्यबोधो य: स मोक्षश्चेदनन्तक: ॥१३॥
>>
>> sattA-sAmAnya-bodho ya: sa mokSaz ced anantaka: ||13||
>>
>> buddhi-pUrvam
>>
>>
>> vicArya idam
>>
>> *having inquired into this *
>>
>> yathA-vastv-avalokanAt * x *
>>
>> *from as.if substantial seeing *
>>
>> sattA-sAmAnya-bodho ya: *x *
>>
>> *what is Suchness-identity-realization *
>>
>> sa: mokSaz ced anantaka:
>>
>> *that is freedom if unbounded *
>> ~vwv. 1640 Having investigated this (world) as it stands intelligently,
>> if there is the awareness of the totality of Existence on account of such
>> inquiry, that is liberation which is endless.
>>
>> ~vlm.13. Vasishtha replied: Ráma (we call that to be the perpetual
>> liberation of the soul, which follows persuation of one common entity,
>> after its rational investigation into the natures of all other things and
>> their false appearances, (or else the blind torpidity of the irrational
>> yogi, amounts rather to his bondage to ignorance than the liberation of his
>> soul from it).
>>
>> ~sv.13 Liberation is attained when one arrives at the state of supreme
>> peace after intelligent inquiry into the nature of the self, and after this
>> has brought about an inner awakening.
>>
>> ~sv.13 VASISTHA replied: Moksa, liberation or the realisation of the
>> infinite is not existence as an immobile creature! Liberation is attained
>> when one arrives at the state of supreme peace after intelligent inquiry
>> into the nature of the self and after this has brought about an inner
>> awakening.
>>
>> o/
>>
>> परिज्ञाय परित्यागो वासनानाम् य उत्तम: ।
>>
>> सत्ता-सामान्य-रूपत्वम् तत्-कैवल्य-पदम् विदु: ॥१४॥
>>
>> parijJAya parityAga:_ vAsanAnAm ya uttama: |
>>
>> sattA-sAmAnya-rUpatvam tat-kaivalya-padam vidu: ||14||
>>
>> .
>>
>> parijJAya
>>
>> parityAga-: vAsanAnAm
>>
>> the forsaking of VAsanAs
>>
>> ya: uttama:
>>
>> what is best
>>
>> sattA-sAmAnya-rUpatvam
>>
>> Suchness-identical/universal formness
>>
>> tat-kaivalya-padam vidu:
>>
>> That-Fulness-stage you-should-know
>>
>> ~vlm.14. A man is then only said to have reached to his state of soleity
>> kaivalya, when he understands the community of all existence in the unity,
>> and forsakes his desire for, this thing and that, (But is said in sundry
>> places of this work that the abandonment of the knowledge of the subjective
>> and as well as of the objective, which constitutes the true liberation of
>> the soul; which means the taking of the subject and object of thought and
>> all other duties in nature in one self-existant unity and not to forget
>> them a11 at once). (So says Sadi, when I turned out duality from my door I
>> came to knowledge of one in all).
>>
>> ~sv.14 Kaivalya or total freedom is the attainment of pure being after
>> all mental conditioning is transcended consciously and after a thorough
>> investigation.
>>
>> having once known the forsaking
>>
>> of VAsanA conditioning,
>>
>> the state of Fulness should be known:
>>
>> Identity with the Suchness. -14-
>>
>> विचार्य .आर्यै: सह .आलोक्य शास्त्राण्य्_अध्यात्म-भावनात् ।
>>
>> सत्ता-सामान्य-निष्ठत्वम् यत्_ तद् ब्रह्म परम् विदु: ॥१५॥
>>
>> vicArya Aryai: saha _Alokya zAstrANi _adhyAtma-bhAvanAt |
>>
>> sattA-sAmAnya-niSThatvam yat_ tat_ brahma param vidu: ||15||
>>
>> o/
>>
>>
>> Alokya zAstrANi
>>
>> *having examined the shAstrais teaching *
>>
>> adhyAtma-bhAvanAt
>>
>> *from the affected.viewpoint of the Overself *
>> sattA-sAmAnya-niSThatvam
>>
>> there is settlement in the Suchness-identity-state
>>
>> yat tad brahma param vidu: which is known as That Supreme Brahman
>>
>>
>>
>> ~vwv.1642/6.10.15. They consider that as the highest Reality, (or
>> Brahman) which is the abidance in the totality of Existence on account of
>> meditation on the Supreme Spirit, having seen the scriptures and discussed
>> with noble (or worthy) persons.
>>
>> ~vlm.15. One is then said to recline in Brahma who is inclined to his
>> spiritual Contemplation, after his investigation of divine knowledge in the
>> sástras, and his discussion on the subject in the company of the learned
>> doctors in divinity. (The unlearned religionist is either a zealot or an
>> opinsatra—abhakta tatwa judui).
>>
>> ~sv.15 The wise ones say that one is established in pure being or Brahman
>> only after one has investigated the nature of the truth as expounded in the
>> scriptures, in the company and with the help of enlightened sages.
>>
>>
>> *teachers, and having examined *
>>
>> *the ShAstras, from the viewpoint of *
>>
>> *the self, then there is settlement *
>>
>> *in the Suchness-identity. *
>>
>>
>> अन्त: सुप्ता स्थिता मन्दा यत्र बीज इवाङ्कुर: ।
>>
>> वासना तत्सुषुप्तत्वम् विद्धि जन्मप्रदम् पुन: ॥१६॥
>>
>> anta: suptA sthitA mandA yatra bIja_ iva_aGkura: | vAsanA tat_suSuptatvam
>> viddhi janma-pradam puna: ||16||
>>
>>
>> yatra bIjA_ iva_aGkura: * x *
>>
>> vAsanA tat_suSuptatvam *x *
>>
>> viddhi janma-pradam puna: *xx *
>> ~vlm.16. One who is dormant in his mind and has the seed of his desire
>> lying latent in his heart, resembles an unmoving tree, bearing the
>> vegitative seed of future regenerations (transmigrations) within its bosom.
>>
>> ~vwv.1634 Where desire is inactive and asleep within, like the sprout
>> within a seed, know that as the state of sleep causing birth again.
>>
>> ~sv.16 VASISTHA continued: As long as psychological limitation and
>> conditioning remain in the heart, even in their subtle 'seed' state, it
>> should be regarded as the deep sleep state; it gives rise to rebirth, even
>> if a state of tranquillity is experienced and even when the mind appears to
>> be self- absorbed.
>>
>>
>>
>> अन्त: संलीन-मननम् परित: सुप्त-वासनम् ।
>>
>> anta: saMlIna-mananam parita: supta-vAsanam |
>>
>> सुषुप्तम् जड-धर्मा_अपि जन्म दु:ख-शत-प्रदम् ॥१७॥
>>
>> suSuptam jaDa-dharmA_api janma du:kha-zata-pradam ||17||
>>
>>
>> parita: supta-vAsanam *x *
>>
>> suSuptam jaDa-dharmA_api *x *
>>
>> janma du:kha-zata-pradam *xx *
>> ~vlm.17. All those men are called blocks who liken the blocks of wood and
>> stone, and to be lack brains who lack their brain work, and whose desires
>> are gone to the rack. These men possessing the property of dulness as of
>> dull matter, are subject to the pains of repeated births, recurring like
>> the repetends of their remaining desires. (The doctrine of transmigration
>> is, that the wish being father to the thought, every one meets with his lot
>> in his next birth, as it is thought of or fostered by him in his present
>> life.
>>
>> ~sv.17 It is an inert state and is the source of unhappiness.
>>
>>
>>
>> स्थावरादय एते हि समस्ता जडधर्मिण: । सुषुप्तपदमारूढा जन्मयोग्या: पुन:पुन:
>> ॥१८॥
>>
>> sthAvara-Adaya_ ete hi samastA_ jaDa-dharmiNa: | suSupta-padam ArUDhA
>> janma-yogyA: puna: puna: ||18||
>>
>> sthAvara-Adaya: ete hi
>>
>>
>> samastA: jaDa-dharmiNa:
>>
>> *are altogether of inert quality *
>>
>> suSupta-padam ArUDhA
>>
>> *arisen to the Sleep-state *
>>
>> janma-yogyA: puna: puna:
>>
>> *birth-connected again and again *
>> ~vwv.1635/18. All these inanimate objects and the like, having the
>> property of inertness, indeed become fit for birth again and again, seated
>> on the abode of sleep.
>>
>> ~vlm.18. All stationary and immovable things, which are endowed with the
>> property of dull matter, are subject to repeated reproductions. (Owing to
>> the reproductive seed which is inborn in them, like the inbred desire of
>> living beings), though they may long continue in their dormant state (like
>> images of saints in their trance).
>>
>> ~sv.18 Such is the state of the insentient and immobile objects like
>> rocks, etc.
>>
>>
>>
>> यथा बीजेषु पुष्पादि मृदो राशौ घटो यथा ।
>>
>> तथान्त: संस्थिता साधो स्थावरेषु स्ववासना ॥१९॥
>>
>> yathA bIjeSu puSpa-Adi mRdo rAzau ghaTo yathA | tathA anta: saMsthitA
>> sAdho sthAvareSu sva-vAsanA ||19||
>>
>>
>> *a heap of mud contains a pot; *
>>
>> *and in materiality, *
>>
>> *Sâdhu, is a self-vAsanA. *
>> यथा बीजेषु पुष्प-आदि Just as with seeds in flowers and such
>>
>> मृदः राशौ घटः यथा in a heap of mud as there is a pot
>>
>> तथा अन्तः संस्थिता साधो thus within there abides, o Sâdhu,
>>
>> स्थावरेषु स्व-वासना in material things their own vAsanA
>>
>> ~sv.19 They are not free of self-limitation (vasana) but self-limitation
>> is hidden and latent in them even as flowers are latent in seeds (which
>> sprout, grow and yield flowers) and pots in clay.
>>
>> ~vwv.614, (1632) Virtuous One! As flowers, etc., (exist potentially) in
>> seeds, and as a pot in a mass of clay, so is innate desire established
>> within material objects. (... As there are flowers and the like within
>> seeds, ... so there exists within a mass of things an inherent desire.)
>>
>>
>>
>> यत्रास्ति वासनाबीजम् तत्सुषुप्तम् न सिद्धये ।
>>
>> yatra_asti vAsanA-bIjam tat-suSuptam na siddhaye |
>>
>> निर्बीजा वासना यत्र तत्तुर्यम् सिद्धदम् स्मृतम् ॥२०॥
>>
>> nirbIjA vAsanA yatra tat-turyam siddhadam smRtam ||20||
>>
>> where there's the seed of vAsanAs,
>>
>> that'is Sleep, and not empowering;
>>
>> lacking the seed of vAsanAs,
>>
>> the Fourth State is empowering.
>>
>> yatra asti vAsanA-bIjam
>>
>>
>> tat suSuptam na siddhaye
>>
>> *that is Sleep, and not empowering; *
>>
>> nirbIjA vAsanA yatra
>>
>> *where there is no vAsanA-seed *
>>
>> tat-turyam siddhadam smRtam
>>
>> *That Fourth is known to be empowering. *
>> ~vwv.1633 That sleep (or unconsciousness) where the seed of desire exists
>> is not for (or does not result in) fulfilment (or liberation). That fourth
>> state of consciousness, where desire is without seed (i.e. desire cannot
>> fructify in the future), is considered as produ.cing fulfilment (or
>> liberation).
>>
>> ~sv.20 Where the seed of vasana (self-limitation, conditioning or
>> tendency) exists, that state is like deep sleep; it is not perfection; when
>> all vasanas are destroyed and even the potentiality of the vasana does not
>> exist, that state is known as the fourth (beyond waking, dream and deep
>> sleep) and transcendental state. It brings about perfection.
>>
>> वासनायाs taथा वह्नेर् ऋण-व्याधि-द्विषम् अपि ।
>>
>> vAsanAyAs_ tathA vahner_ RNa-vyAdhi-dviSam api |
>>
>> स्नेह-वैर-विषाणाम् य: शेष: स्वल्पो ऽपि बाधते ॥२१॥
>>
>> sneha-vaira-viSANAm ya: zeSa: svalpa:_ api bAdhate ||21||
>>
>> .
>>
>> vAsanAyAs tathA vahner
>>
>>
>> RNa-vyAdhi-dviSam api
>>
>> *debt-disease-hatred also *
>>
>> sneha-vaira-viSANAm ya:
>>
>> *of love-enmity-poisons what is *
>>
>> zeSa: svalpo 'pi bAdhate
>>
>> *the remainder, though small, causes distress *
>> ~vwv.1636 Even a little of the residue of desire, as well as that of
>> fire, devt, disease, enemy, affection (or attachment), enmity and poison,
>> disturbs (or hurts) a person.
>>
>> ~sv.21 Vasana, fire, debt, disease, enemy, friendship (or glue), hate and
>> poison all these are bothersome even if a little residue is left after
>> their removal.
>>
>> ~vlm.21. The heart that preserves the slightest remnant of any desire in
>> it, it again filled with its full growth to luxuriance; as the little
>> remainder of fire or the enemy, and of a debt and disease, and also of love
>> and hatred, is enough to involve one in his ruin as a single drop of poison
>> kills a man. (This stanza occurs in Chánakyá's Exoerpta in another form,
>> meaning to say that, "No wise man should leave their relic, lest they grow
>> as big as before [~Sanskrit]).
>>
>> निर्दग्ध-वासना-बीज-सत्ता.सामान्य-रूपवान् ।
>>
>> स.देहो वा विदेहो वा न भूयो दु:ख.भाg bhaवेत् ॥२२॥
>>
>> nirdagdha-vAsanA-bIja-sattA.sAmAnya-rUpavAn |
>>
>> sa.deha:_ vA vi.deho vA na bhUya:_ du:kha-bhAk_ bhavet ||22||
>>
>> .
>>
>> nirdagdha-vAsanA-bIja-sattA-sAmAnya-rUpavAn x
>>
>> one whose seed-vAsanAs are burned-up, one of equanimous-form,
>>
>> whether embodied or bodiless,
>>
>> not again does such one undergo sorrow.
>>
>>
>> sadeho vA videho vA
>>
>> *whether bodied or bodiless *
>> na bhUyo du:kha-bhAg bhavet
>>
>>
>> pAMsuSu api aNu-rUpiNI
>>
>> *and atomic form in dust *
>>
>> asiteSu_asita-sthityA *x *
>>
>> sita-dhAratayA asiSu *xx *
>> ~vlm.25. It exhibits the ash colour in ashes, and shows the particles in
>> the dust of the earth; it shows the sableness of all swarthy things, and
>> flashes in the whiteness of the glittering blade.
>>
>> ~sv.25 it is the fundamental characteristic of the very molecules of each
>> object.
>>
>> o/
>>
>> आत्मा शक्ति: पदार्थेषु तथा घट.पTa-Aदिषु ।
>>
>> सर्वत्र सत्तासामान्य-रूपm Aश्रित्य तिष्ठति ॥२६॥
>>
>> AtmA zakti: padArtheSu tathA ghaTa.paTa-AdiSu |
>>
>> sarvatra sattAsAmAnya-rUpam Azritya tiSThati ||26||
>>
>>
>> tathA ghaTa-paTa-AdiSu * x *
>>
>> sarvatra sattAsAmAnya-rUpam *x *
>>
>> Azritya tiSThati *xx *
>> ~vlm.26. It is the spiritual power which assumes the communal form and
>> figure, in which it resides in the community of material things, as a
>> picture, a pot (ghata-pata) and the like. (The vanity of the unity is
>> expressed in the words of Veda "the one in many." [Sanskrit])
>>
>> ~sv.26 If this is not realised as atma-sakti (the energy of the self or
>> infinite consciousness) it creates the delusion of world-appearance; if it
>> is realised as the truth, which is infinite consciousness, that realisation
>> destroys all sorrow.
>>
>>
>>
>> इतीयमखिला दृश्यदशामापूर्य संस्थिता ।
>>
>> iti_iyam akhilA dRzya-dazAm ApUrya saMsthitA |
>>
>> यथा घटापटा प्रावृडम्बरालम्बिनी तथा ॥२७॥
>>
>> yathA ghaTApaTA prAvRD-ambarAlambinI tathA ||27||
>>
>>
>> dRzya-dazAm ApUrya saMsthitA * x *
>>
>> yathA ghaTApaTA prAvRD-ambarAlambinI tathA *xx *
>> ~vlm.27. It is in this manner that the divine spirit fills the whole
>> phenomenal world, in its universally common nature, as overspreading cloud,
>> fills the whole firmament in the rainy season.
>>
>> ~sv. The non-seeing of this truth is known as avidyA or ignorance;
>>
>>
>>
>> स्वरूपम् अस्या:_च_एव_एतत् कथितम् प्रविचारितम् ।
>>
>> svarUpam asyA:_ca_eva_etat_kathitam pravicAritam |
>>
>> असर्वम् सर्वतो व्यापि सद् इव_असन्-मय-आत्मकम् ॥२८॥
>>
>> asarvam sarvato vyApi sad_iva asan-maya-Atmakam ||28||
>>
>>
>> kathitam pravicAritam *x *
>>
>> a-sarvam
>>
>> *not all *
>>
>> sarvato
>>
>> *from all *
>>
>> vyApi sad_iva
>>
>> *pervading as.if real *
>>
>> asan-maya-Atmakam
>>
>> *a nature of constructed unreality*
>> .
>>
>> ~vlm.28. I have thus expounded to you the true nature swarupa-of the
>> unknown Almighty power, according to my best understanding, and as far as
>> it had been ascertained by the reasoning of the wise: that it fills all and
>> is not the all itself, and is the true entity appearing as no entity at all.
>>
>> ~sv.28 The non-seeing of this truth is known as avidyA or ignorance;
>>
>> ~VA: last verse was about cit-shakti, which fills out everything and
>> covers (truth of everything) like cloth. Now, what is the subject of this
>> sloka? Such is explained enquiry into the nature of cit shakti (?) It is
>> nothing, yet it pervades everything, its nature is unreal yet it appears
>> real.
>>
>> ~AS: The subject is svarUpa (form/nature) of this cit-power (but covered
>> with ignorance). The mean is that the nature of this cit-power is described
>> and analyzed, even though it is not complete (due to the ignorance) it
>> covers over everything; it is like the sat, though filled with unreality.
>>
>>
>> आत्म-दृष्टिर्_अडृष्टा_एषा संसार-भ्रम-दायिनी ।
>>
>> Atma-dRSTir_aDRSTA_eSA saMsAra-bhrama-dAyinI |
>>
>> दृष्टा सती समग्राणाम् दु:खानाम् क्षय-कारिणी ॥२९॥
>>
>> dRSTA satI samagrANAm du:khAnAm kSaya-kAriNI ||29||
>>
>>
>> a-DRSTA_eSA *- is lack of a view = *
>>
>> saMsAra-bhrama-dAyinI *- that grants this convoluted saMsAric delusion =
>> *
>>
>> dRSTA satI *- **-f.- being seen / the Seer being = *
>>
>> samagrANAm du:khAnAm *- of all sorrows = *
>>
>> kSaya-kAriNI *– the cause of the end . *
>> ~vlm.29. It is our want of the sight of this invisible spiritual power,
>> that leads as to erroneous conception of the entity of the external world,
>> but a slight sight of this almighty Ens, removes all our pains in this
>> scene of vanity.
>>
>> ~sv.29 The non-seeing of this truth is known as avidyA or ignorance;
>>
>>
>>
>> अस्यास्त्वदर्शनम् यत्तदविद्येत्युच्यते बुधै: ।
>>
>> asyAs_tv_a-darzanam yat_tad_a-vidyA_ity_ucyate budhai: |
>>
>> अविद्या हि जगद्धेतुस्तत: सर्वम् प्रवर्तते ॥३०॥
>>
>> avidyA hi jagad.d_hetus_tata: sarvam pravartate ||30||
>>
>>
>> yat *- which is = *
>>
>> tad *- that = *
>>
>> a-vidyA iti ucyate budhai: *- which is called "Unknowing" by the wise + *
>>
>> avidyA hi jagat hetu: *- and it is the cause of the world = *
>>
>> tata: sarvam pravartate *- from that everything proceeds. *
>> ~vlm.30. It is our dimsightedness of Almighty power, which is
>>
>> styled our blindness or ignorance [Sanskrit: avidyá] by the wise. It is
>> this
>>
>> ignorance which give rise to the belief of the existence of the
>>
>> world, and thereby produces all our errors and misery.
>>
>> ~sv.30 such ignorance is the cause of the world-appearance which is the
>> source of all the other phenomena.
>>
>>
>>
>> अविद्यारूपरहिता यावदेवावलोक्यते ।
>>
>> avidyÂrUpa-rahitA_ yAvad_eva_avalokyate |
>>
>> तावदेव गलत्याशु तुहिनाणुर्यथातपे ॥३१॥
>>
>> tAvad_eva galaty_Azu tuhina-aNur_yathAtape ||31
>>
>> ||
>>
>>
>> *without this Unknowing*
>>
>> *as a form*
>>
>> *it is seen*
>>
>> *at.once its form quickly melts.away*
>>
>> *like an atomic speck of frost in the heat.*
>>
>> avidyA-rUpa-rahitA yAvad_eva_avalokyate |
>>
>> ~vlm.31. Who is so freed from this ignorance and beholds *the glorious
>> light of god* [interpolation by the devout VLM] full in his view; he
>> away at the appearance of solar light.
>>
>>
>>
>> यथा नरो गलन्निद्रो यावत्कलनया मनाक् ।
>>
>> विमृशत्याशयम् तावन्निद्रा यस्य विलीयते ॥३२॥
>>
>> yathA naro galan_nidro yAvat_kalanayA manAk | vimRzaty_Azayam tAvan_nidrA
>> yasya vilIyate ||32||
>>
>>
>> nara: galat nidra: *x *
>>
>> yAvat - *so.long.as <http://so.long.as> *=
>>
>> kalanayA *x *
>>
>> manAk * x *
>>
>> vimRzati Azayam *x *
>>
>> tAvat - *that much is = *
>> nidrA yasya vilIyate xx
>>
>> ~vlm.32. The ignorance of a man flies off like his dream, after he wakes
>> from his sleep, and wishes to recall his past vision of the night.
>>
>> ~sv.32 32-34 the slightest awakening of inner intelligence destroys
>> ignorance.
>>
>> यथा कीदृg aवstv eतd iति यावd viकल्प्यते ।
>>
>> अविद्या क्षीयते तावd Aलोकेna .aन्धता यथा ॥३३॥
>>
>> yathA kIdRk_ avastu _etat_ iti yAvat_ vikalpyate |
>>
>> avidyA kSIyate tAvat _Alokena _andhatA yathA ||33||
>>
>> .
>>
>>
>> iti *x *
>>
>> yAvat - *so.long.as <http://so.long.as> *=
>>
>> vikalpyate *x *
>>
>> *unknowing is disappeared *
>>
>> *just as unseeing is disappeared *
>>
>> *by light *
>>
>> *. *
>> ~vlm.33. Again when a man betakes himself to ponder well the properties
>> of the object before him, his ignorance flies away from before his face, as
>> darkness flies at the approach of light.
>>
>> ~sv.33 32-34 the slightest awakening of inner intelligence destroys
>> ignorance.
>>
>> दीप-हस्तो यथा .अभ्येति तमो.रूप-दिदृक्षया ।
>>
>> तथा विलीयते सर्वम् तमस् तापैर् घृतम् यथा ॥३४॥
>>
>> dIpa-hasta: yathAbhyeti tamo,rUpa-didRkSayA |
>>
>> tathA vilIyate sarvam tamas-tApair ghRtam yathA ||34||
>>
>> yathA abhyeti ??? not abhyaiti
>>
>>
>> tamo.rUpa-didRkSayA * x *
>>
>> tathA vilIyate sarvam *- thus ends everything = *
>>
>> tamas-tApai: ghRtam yathA *- as ghee is darkened by the heat. *
>> ~vlm.34. As darkness recedes from a man, that advances to explore into it
>> with a lamp in his hand, and as butter is melted down by application of
>> heat, so is one's ignorance dispelled and dissolved by application of the
>> light and the rise of reason.
>>
>> ~sv.34 32-34 the slightest awakening of inner intelligence destroys
>> ignorance.
>>
>> नच संलक्ष्यते दीपे तमसो रूपनिश्चय: ।
>>
>> na.ca saMlakSyate dIpe tamaso rUpa-nizcaya: |
>>
>> उदेति केवलम् ध्वान्तध्वंसो विमलमूर्तिमान् ॥३५॥
>>
>> udeti kevalam dhvAnta-dhvaMso vimala-mUrtimAn ||35||
>>
>> .
>>
>> na.ca saMlakSyate dIpe
>>
>>
>> tamasa:
>>
>> *the dark's *
>>
>> rUpa-nizcaya:
>>
>> *certain form *
>>
>> udeti kevalam
>>
>> *arising wholly *
>>
>> dhvAnta-dhvaMsa:
>>
>> *covered*-dhvaMsa:
>>
>> *ध्वंस्* #dhvaMs -> #*dhvaMsa **-m.-* falling.down, grinding.down (stone
>> -> sand), destruction, loss, ruin • - *dhvaMsI* -f.- - a mote in a
>> sun-beam. - y2010.016
>>
>> vimala-mUrtimAn
>>
>> *having an impure embodiment*
>>
>> *. *
>>
>> #*dhvaMza.kArin – destroying / raping (in hitop. / KSS) *
>> ~vlm.35. As one pursuing after darkness sees a lighted torch in his hand,
>> sees but a blaze of light before, and no shadow of darkness about him; so
>> the inquirer after truth perceives the light of truth, shining to his face
>> and no vestige of untruth left behind him.
>>
>> ~sv.35 35-38 When one approaches darkness with light in hand, wishing to
>> behold it, the darkness vanishes; when the light of enquiry is turned on
>> ignorance, ignorance disappears.
>>
>> 36
>>
>> एवम् आलोक्यमाना_एषा क्व_अपि याति पलायते ।
>>
>> evam AlokyamAnA_eSA kva_api yAti palAyate |
>>
>> असद्-रूपा ह्य्_अवस्तुत्वाद्_दृश्यते ह्य्_अ-विचारणात् ॥३६॥
>>
>> asad-rUpA hy_avastutvAd_dRzyate hy_a-vicAraNAt ||36||
>>
>>
>> kva_api yAti palAyate *x *
>>
>> asad-rUpA hy_avastutvAt *x *
>>
>> dRzyate hy_a-vicAraNAt *xx *
>>
>> tAvat_na kiMcit_api dRzyate
>>
>> *just that much not anything is see/known *
>>
>> Alokite yathA vidyA
>>
>> *as when looked-at, the knowledge *
>>
>> tat_tathA pratipadyate *xx *
>> ~vlm.38. Unless one condescends to examine in a thing, it is impossible
>> for him to distinguish it from another; (as the shell from silver and rope
>> for the snake); but upon his due examination of it, he comes to detect the
>> fallacy of his prejudgment (as those of the silver and snake in the shell
>> and the rope).
>>
>> ~sv.38 35-38 When one approaches darkness with light in hand, wishing to
>> behold it, the darkness vanishes; when the light of enquiry is turned on
>> ignorance, ignorance disappears.
>>
>>
>>
>> रक्तमांस-अस्थि-यन्त्रेऽस्मिन् क: स्याम् अहम् इति स्वयम् ।
>>
>> rakta.mAMsa-asthi=yantre_'smin_ka: syAm aham iti svayam |
>>
>> यावद् विचार्यते तावत् सर्वम् आशु विलीयते ॥३९॥
>>
>> yAvad_vicAryate tAvat_sarvam Azu vilIyate ||39||
>>
>> rakta.mAMsa-asthi=yantre_asmin
>>
>>
>> ka: syAm aham* - who would **'I' be?" = *
>>
>> iti svayam yAvat_vicAryate *x *
>>
>> tAvat_sarvam Azu vilIyate *xx *
>> ~vlm.39. He who stoops to consider whether the flesh or blood or bones of
>> his bodily frame, constitutes his personality, will at once perceive that
>> he is none of these, and all these are distinct from himself. (The
>> personality of a man consisting in his soul, and not in any part or whole
>> of his body).
>>
>> ~sv.39 When one begins to enquire: "What is 'I' in this body composed of
>> blood, flesh, bone, etc.?" at once ignorance ceases to be.
>>
>>
>>
>> आद्य्.अन्तयोर् असद्रूपे नूनम् परिहृते हृदा ।
>>
>> Ady.antayor_asad-rUpe nUnam parihRte hRdA |
>>
>> सर्वस्मिन्न् एव य: शेषस्तम् अविद्या निवर्तते ॥४०॥
>>
>> sarvasmin.n_eva ya: zeSas_tam avidyA nivartate ||40||
>>
>> Adi-antayo:
>>
>>
>> asad-rUpe
>>
>> *in unreal form = *
>>
>> nUnam parihRte hRdA *x *
>>
>> sarvasmin eva ya: zeSa: *- **everywhere too what remains = *
>>
>> tam avidyA nivartate *xx *
>> ~vlm.40. And as nothing belonging to the person makes the persons, but
>> something beyond it that forms one's personality; so nothing in the world
>> from its first to last is that spirit, but some thing which has neither its
>> beginning nor end, is the eternal and infinite spirit. (The same is the
>> universal soul).
>>
>> ~sv.40 That which has a beginning has an end. When all things that have a
>> beginning are ruled out, what remains is the truth which is the cessation
>> of avidyA or ignorance.
>>
>>
>>
>> तन्न किंचिच् च किंचिद् वा तत्.सद्.ब्रह्मैव शाश्वतम् । तद्वस्तु तदुपादेयम्
>> यद् अविद्या निवर्तते ॥४१॥
>>
>> tan_na kiMcic_ca kiMcid_vA tat.sad.brahmÂ_eva zAzvatam | tad_vastu
>> tad_upAdeyam yad_avidyA nivartate ||41||
>>
>>
>> tad_vastu tad_upAdeyam *x *
>>
>> yad_avidyA nivartate *xx *
>> ~vlm.41. Thus ignorance being got over there remains nothing whatever,
>> except the one eternal soul which is the adorable Brahma and substantial
>> whole.
>>
>> ~sv.41 You may regard it as something or as no-thing: that is to be
>> sought which IS when ignorance has been dispelled.
>>
>>
>>
>> रूपम् स्वनाम्न एवास्या ज्ञायते नि:स्वभावकम् ।
>>
>> rUpam sva.nAmna eva_asyA jJAyate ni:svabhAvakam |
>>
>> नहि जिह्वागतस्वाद्यस्वादोऽन्यस्मात्प्रतीयते ॥४२॥
>>
>> na.hi jihva-Agata-svAdyasvAdo_'nyasmAt_pratIyate ||42||
>>
>>
>> jJAyate ni:svabhAvakam *x *
>>
>> na.hi jihva-Agata-svAdya-svAdo_'nyasmAt_pratIyate *xx *
>> ~vlm.42. The unreality of ignorance is evident from the negative term of
>> negation and ignoring of its essentiality, and requires no other proof to
>> disprove its essence; as the relish of a thing is best proved by the tongue
>> and no other organ of sense. (The term Avidya signifying the want of
>> vidya—knowledge and existence ([Sanskrit: vidyamánata]).
>>
>> ~sv.42 The sweetness one tastes is not experienced by another: listening
>> to someone's description of the cessation of avidyA does not give rise to
>> your enlightenment. Each one has to realise it.
>>
>> न .आविद्या क्वचिद् अप्य् अस्ति ब्रह्म्Â_एव इदम् अखण्डितम् ।
>>
>> सद्-असत्-कलनास्फारम् अशेषम् येन मण्डितम् ॥४३॥
>>
>> na_AvidyA kva.cid_apy_asti brahmÂ_eva_idam akhaNDitam |
>>
>> sad-asat-kalanAsphAram azeSam yena maNDitam ||43||
>>
>> .
>>
>> na_AvidyA kva.cid_apy_asti
>>
>>
>> brahmÂ_eva_idam akhaNDitam
>>
>> *this is only the unbroken brahman.Immensity *
>>
>> sat-asat-kalanA-sphAram
>>
>> *a really.unreal kalanA.Impulsion spreading*
>>
>> azeSam yena maNDitam
>>
>> *x*
>>
>> *. *
>> ~vlm.43. There is no ignorance nor inexistence except the intelligence
>> and existence of god, who pervade over all visible and invisible natures,
>> which are attributed with the appellations of existence and inexistence.
>> (The whole being god (to Pan—the All) there is no existence or inexistence
>> without Him).
>>
>> ~sv.43 The sweetness one tastes is not experienced by another: listening
>> to someone's description of the cessation of avidyA does not give rise to
>> your enlightenment. Each one has to realise it.
>>
>> 44
>>
>> एतावद् एव .आविद्याया न .इदम् ब्रह्म .इति निश्चय: ।
>>
>> एतद् एव क्षये यस्या ब्रह्म .इदम् इति निश्चय: ॥४४॥
>>
>> etAvad eva .AvidyAyA na .idam brahma .iti nizcaya: |
>>
>> etad eva kSaye yasyA brahma .idam iti nizcaya: ||44||
>>
>> .
>>
>> etAvad eva .AvidyAyA na .idam brahma .iti nizcaya: |
>>
>> etad eva kSaye yasyA x
>>
>> brahma .idam iti nizcaya:
>>
>>
>> *. *
>>
>> https://www.dropbox.com/s/xg2onsmk96a1gz9/fm7109%203.jl13..14%20vipashchit%E2%80%94HEAD%20OF%20STATE%20.z38.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
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
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