y7032, Book Seven, Sarga 32, Working Notes

y7032, Book Seven, Sarga 32, Working Notes

y7032.3FB28-29.z27 Canto 7.32: ““

 

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SV7032

 

VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

Resort to these knowers of truth in privacy, not in public.

 

 

 

 

 

y7032.DR2.0615 Canto 7.32: x

 

VASISHTHA:

 

यदा चितिः प्रसरति –  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः –  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव –  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता –  just as windiness is from vibrant motion. -1-

 

2

 

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा –  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् –  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता –  the world-delusion becomes established. -3-

 

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वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

 

16

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Having connected with the Wise,

inquire into the Jiiva thus:

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

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//

 

 

 

 

qq

hk7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

2

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

4

5

6

7

8

9

10

11

12

13

14

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

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22

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25

26

27

//

 

 

 

 

 

 

dn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

2

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

4

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वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

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21

22

23

24

25

26

27

//

 

 

 

 

 

 

wn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

 

 

 

 

 

`y7032.001

 

**वसिष्ठ उवाच

यदा चितिः प्रसरति तदाहंताजगद्भ्रमः

असदेवाभ्युदेतीव स्पन्दादपि वायुता ॥१॥

**वसिष्ठ उवाच ।

यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः ।

असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**vasiSTha uvAca |

yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH |

asad_eva_abhyudeti_iva spandAd_api ca vAyutA ||1||

 

**vasiSTha uvAca – ## VASISHTHA:  = ##

yadA citiH prasarati – ## When Chiti Understanding emerges, = ##

tadA_ahaMtA-jagad=bhramaH – ## then the delusion of “I”dentity and the world, = ##

a*sad_eva_abhyudeti iva – ## although not*So, seems to arise, = ##

spandAd_api ca vAyutA – ## just as windiness is from vibrant motion. -1- ##

 

jd#*t #>cit —> #citi‑H  – The thinking mind, Apte. • MW does not list this term. •• Chiti Understanding, yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH, “When Chiti Understanding emerges, then (there is) the delusion of “I” and the world.” y7032.001. • projective Chit Consciousness: “Abhinavagupta has described … sahRdaya [as] having a mind of vimala #pratibhA, <adhikari ca _atra vimala-pratibhAna-sahrdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) <karoti iti zaMkara>, means, he who puts out or extinguishes all the animal impulses as dross which are nothing but the thought-constructs or ideation, vikalpas, is Samkara. This citta, full of real things, thoughts can transform into citi (the technical term of Kashmira Saivism for pure consciousness), devoid of all vikalpas. And Kashmira Saivism provides that an individual soul can start with a pure thought, (zuddha #vikalpa) that I am Shiva and this entire world is my own grand splendour, vibhuti or vilAsa out of my own svatantrya.# — Sri Tantraloka, Chatterjee. •-• see also >ci.

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**vlm.1 VASISHTHA continued:–Soon as intellection commences to act, it is immediately attended by egoism-the cause of the erroneous conception of the world; and this introduces a train of unrealities, as the stirring of air causes the blowing of winds. (It means to say that being misguided by avidyá or ignorance, we are liable to fall into all sorts of error).

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**वसिष्ठ उवाच –  VASISHTHA:  =

यदा चितिः प्रसरति –  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः –  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव –  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता –  just as windiness is from vibrant motion. -1-

 

 

 

 

 

“`y7032.002

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

 

uditaH_api na khedAya – ## Yet it does not develop into distress = ##

brahma-rUpatva=vedanAt – ## because of knowledge of its nature as a form of the Brahman Immensity = ##

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt – ## x = ##

 

**vlm.2. But when intellection is directed by vidyá or reason, its fallacy of the reality of the world, does not affect us in any manner, if we but reflect it as a display of Brahma himself, (that he is all in all); but we are liable to great error, by thinking the phenomenal world as distinct from Him.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt | paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

#

 

 

 

 

 

`y7032.003

 

रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा

चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा ।

चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA |

citiH prasaraNAt_tad*vat_jagat-vibhramam_AsthitA ||3||

 

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA – ## As the experience of Form appears from the emergence of vision = ##

citiH prasaraNAt_tad*vat – ## likewise from the emergance of Chiti Understanding = ##

jagat-vibhramam_AsthitA – ## the world-delusion becomes established. -3- ##

 

jd#>sR —> #prasR —> #prasaraNa-m – (fr. Caus.) stretching or spreading not, extending, diffusing, displaying, developing, Sus3r.; augmentation, increase. Ka1m.; •• changing a semivowel into a vowel, (cf. #samprasaraNa); •-• going forth, running away, escaping, Mr2icch.; complaisance, amiability BhP.

 

**vlm.3. As the opening of the eyes receives the sight of external appearance, the opening of intellection doth in like manner receive the erroneous notion of the reality of the phenomenal world.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

 

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा –  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् –  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता –  the world-delusion becomes established. -3-

 

 

 

 

““y7032.004

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**vlm.4. What appears on the outside, being quite distinct from the nature of the inner intellect, cannot be a reality as the other; and therefore this unreal show is no more, than the dancing of a barren woman’s boy before one eyes. (Which is nothing).

 

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

 

 

 

 

““y7032.005

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH |

asadevAnanubhavan_svayam_arbhaka-yakSavat ||5||

 

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH –

asad_eva ananubhavan_svayam_arbhaka-yakSavat –

 

**sv.5 In the light of right understanding it ceases.

**vlm.5. The intellect is perceived by its conception of the notions of things, but when we consider the fallacy of its conceptions, and its notion of the unreal as real, it appears to us as a delusion like the appearance of a ghost to boys.

 

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

 

 

 

 

 

 

““y7032.006

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt |

avedanAn_nAham_ataH svAyatte bandha-muktate ||6||

 

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt –

avedanAn_nAham_ataH svAyatte bandha-muktate –

 

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**vlm.6. Our egoism also is for our misery, from the knowledge that “I am such an one;” but by ignoring (or the want of) this knowledge of myself, that I am not this or that, loosens me from my bondage to it. Therefore I say, that our bondage and liberation, are both dependant on our own option. (But as the innate consciousness of the self or ego is impossible to ignore, yet it is possible to every body, to ignore his being any particular person whatsoever).

 

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

 

 

 

 

 

 

““y7032.007

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**vlm.7. Therefore the meditation which is accompanied with self-extinction and forgetfulness of one’s self, and the remaining of the moving and quick in the manner of the quiet and dead, is the calm tranquility of holy saints, which ever the same, unaltered and without decay.

 

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

 

 

 

 

““y7032.008

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH –

mA viSIdata duHkhAya vibudhA abudhA iva –

 

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**vlm.8. Therefore, ye wise men, do not trouble yourself as the unwise with the discrimination of unity and duality, and the propriety or impropriety of speech, all which is wholly useless and painful frivolity.

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

 

 

 

 

“`y7032.009

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

asad_Azrayate duHkham svapna-baddhana-vAsanaH – ## x = ##

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva – ## x = ##

 

#manaskAra-H – consciousness (esp. of pleasure or pain) L. ; attention of the mind Lalit. ; devotion (see next) ; %{-vidhi} m. performance of devotion Ja1takam.

 

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**vlm.9. The covetous man with his thickening desires, meets with a train of ideal troubles, gathering as thickly about him, as the thronging dreams assailing his head at night. These proceeding from his fondness or outward and visible objects, and from the fond desires inwardly cherished within his heart, grow as thickly upon him as the creation of his wild fancy.

 

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH | rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

 

 

 

 

““y7032.010

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

duHkhaM sadeva nAznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

duHkhaM sadeva na aznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

**vlm.10. But the meek man of moderate desire, remains dormant in his waking state (as a waking sleeper); and does not feel the pain or fear the pangs of his real evils, by being freed from his hankering after temporary objects.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

 

 

 

 

 

““y7032.011

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

atyanta-tanutAm_etya vAsanA eva eti muktatAm |

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva ||11||

 

atyanta-tanutAm_etya –

vAsanA eva eti muktatAm –

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva –

 

**vlm.11. Hence the desire being moderated and brought under proper bounds, bears resemblance even to our freedom from its bonds; as we get rid of our once intense thought of something, by our neglect of it in course of time and changing events.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

 

 

 

 

““y7032.012

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

**vlm.12. The entire curtailment of desires, is sure to be attended with liberation; as the total disappearance of frost and clouds from the sky, leaves the empty vacuum to view.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

 

 

 

“`y7032.013

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

 

#ghana-tAnavA

 

ahaMbhAvanayA bodhe vAsanA ghana-tAnavA – ## x = ##

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA – ## x = ##

 

**vlm.13. .The means of abating our desires, is the knowledge of ego as Brahma himself (and particular person or soul); and this knowledge leads to one’s liberation, as study of science and association with the wise, serve to convert ignorant men to sapience and knowledge.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA | vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

#

 

 

 

 

 

“`y7032.014

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

 

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH – ## x = ##

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH – ## x = ##

 

**vlm.14. In my belief there is no other ego but the one Supreme ego, and this belief is enough to bring men to the right understanding of themselves, and make their living souls quite calm and tranquil, and dead to the sense of their personality and self-existence.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH | jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

#

 

 

 

 

 

`y7032.015

 

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

vAyau dvandvam_iva_atra idam jagad-Adi ca bhAsate |

kaH_aham katham_idam ca_iti vicAreNa_eva zAmyati ||15||

 

vAyau dvandvam_iva_atra – ## Here like the duality in the wind (with spanda) = ##

idam jagad-Adi ca bhAsate – ## this world-&c appears. = ##

kaH_aham – ## “Who am I?” = ##

katham_idam ca – ## and “”How is this?” = ##

iti vicAreNa_eva zAmyati – ## only by such enquiry is it subdued. -15- ##

 

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**vlm.15. The world appears as a duality or something distinct from the unity of God, just as the motion of the wind seems to be something else beside the wind itself, or the breathing as another thing than the breath; but this fallacy of dualism will disappear upon reflection of “how I or any thing else could be something of itself, (and unless it proceeded from the One everlasting unity).

 

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

 

 

 

 

 

 

““y7032.016

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

nAham ity eva nirvANaM kim etAvati mUDhatA |

satsaMgam avicArAbhyAm etad Azv avagamyate ||16||

 

na aham ity eva nirvANaM – “Not I” alone is Nirvâna —

kim etAvati mUDhatA – why be ignorant about this? —

satsaMgama-vicArAbhyAm – With Good Company and Enquiry —

etad Azu avagamyate – you will soon attain it.

 

**vlm.16. That I am nothing is what is meant by extinction, and why then remain ignorant (of this simple truth); go, associate with the wise and argue with them, and you will so come to learn it (i. e. this truth).

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

 

 

 

 

 

 

““y7032.017

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

kSIyate tattva~vit-saGgAd aham ity eva bandhanam |

Alokenaiva timiraM divasenaiva yAminI ||17||

 

kSIyate tattvavit-saGgAd – Loosed by the company of Thatness-Knowers —

aham ity eva bandhanam – is this bondage of “I” —

Alokena iva timiraM – like darkness by the light —

divasena iva yAminI – by the day the night.

 

**vlm.17. It is in the company of those who are acquainted with truth, that you loosen the bonds of your worldly errors; just as darkness is dispelled by light, and the night recedes from before the advancing of the day.

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

 

 

 

 

 

 

““y7032.018

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

ko ‘haM katham idaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJa-saMyogAd yAvaj jIvaM vicArayet ||18||

 

ko ‘haM – “Who am I? —

katham idaM dRzyaM – What is this world-percept? —

ko jIvaH – What is the Living Jîva? —

kiM ca jIvanam – and what is Living?” —

iti tattvajJa-saMyogAd – So, after connexion with Thatness-Wisdom — contact with Truth-Knowers –

yAvaj jIvaM vicArayet – thus enquire into the Jîva.

 

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**vlm.18. Make it the duty of your whole life, to argue with the learned, concerning such like topics, as “what am I,” and what are these visible objects; what is life and what this living soul, and how and whence they come into existence.

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

 

Having connected with the Wise,

inquire into the Jiiva thus.

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

 

 

 

““y7032.019

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

jIvitaM bhuvanaM bhAti tato_’ham_iti nazyati |

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm ||19||

 

jIvitaM bhuvanaM bhAti –

tato_’ham_iti nazyati –

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm –

 

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**vlm.19. The world is seen to be full of animal life, and I find my egoism is lost in it; the truth of all this is learnt in a moment, in the society of the learned, therefore betake thyself to the company of those luminaries of truth.

 

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

 

 

 

 

 

 

““y7032.020

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

**sv.20 Resort to these knowers of truth in privacy, not in public.

**vlm.20. Resort one by one to all those that are wiser than thee in the knowledge of truth, and by investigation into their different doctrines, the spectre of your controversy (i. e. error), will disappear for ever. (Because the maxim says, “as many heads so many minds, and as many mouths so many verdicts, therefore examine them all and glean the truth).

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

 

 

 

 

““y7032.021

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**vlm.21. As the spectre of controversy rises before the learned, in the manner of an apparition appearing before boys; so the error of egoism rises before them, in their attempt to maintain their respective arguments.

 

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

 

 

 

 

““y7032.022

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

**vlm.22. Let therefore the diligent inquirer after truth, attend separately to the teaching of every professor of particular doctrines; and then making them together, let him consider in his own mind, the purport of their several preachings.

 

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

 

 

 

 

 

““y7032.023

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye |

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet ||23||

 

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye –

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet –

 

**vlm.23. Let him weigh well in his own mind, the meanings of their several sayings, for the sharpening of his own reasoning, and accept the doctrine which is free from the flights of imagination and all earthly views.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

 

 

 

 

 

 

 

“`y7032.024

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

 

vipazcit-saMgamaiH – ## By association with the learnèd, = ##

buddhim nItvA parama-tIkSNatAm – ## the Buddhi Intellect having been brought to absolute keenness, = ##

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam – ## x = ##

 

jd#>vip —> #vipazcit-mfn.- inspired, wise, learned, versed in or acquainted with (comp.), RV.&c.; -m.- N. of Indra under Manu #svArociSa, Pur.; of the Supreme Spirit, Sarvad.

 

**vlm.24. Having sharpened your understanding by associating with the wise, do you cut short the growth of the plant of your ignorance by degrees, and by little and little (lit-bit by bit).

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm | ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

#

 

 

 

 

 

 

 

““y7032.025

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

**vlm.25. I tell you to do so, because I know it is possible to you to do so; we tell you boys, accordingly as we have well known anything, and never speak what is improper or impracticable to you.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

 

 

 

 

 

 

““y7032.026

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

vyomno_’mbu-vAhAdi=vijRmbhayA iva

taraGga-bhaGgyA iva mahAjalasya |

na yujyate nApi ca pazyatIha

nAza-udayau nirmanasya kiMcit  ||26||

 

vyomno_’mbu-vAhAdi=vijRmbhayA iva –

taraGga-bhaGgyA iva mahAjalasya –

na yujyate nApi ca pazyatIha –

nAza-udayau nirmanasya kiMcit –

 

**vlm.26. As the gathering or dispersion of the clouds in the sky, and the rising and sinking of the breakers in the sea, is no gain or loss to either, so the attainment or bereavement of any good whatever, is of no concern to the unconcerned sage or saint.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

 

 

 

 

 

 

““y7032.027

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

idaM hi sarvaM mRgatRSNikAmbuvan

nirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

kutaH kva kasmAnmananAdivibhramaH ||27||

 

**vlm.27. All this is as false as the appearance of water in the mirage, while our reliance in the everlasting and all pervading One, is as firm, secure and certain (as our supportance on a solid rock). By reasoning rightly in yourself, you will discover your egoism to be nowhere; how and whence then do you beget this false phantom of your imagination.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

 

 

 

ityÂrSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkIye deva-dutôkte mokSôpAyeSu nirvANa-prakaraNe uttarÂrdhe satyAvabodhanopadezaH nAma dvAtriMzaH sargaH [y7.*]

 

 

SV7032

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**sv.5 In the light of right understanding it ceases.

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**sv.20 Resort to these knowers of truth in privacy, not in public.

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

 

 

 

y7032.3FB28-29.z27 Canto 7.32: ““

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:0800h. -th- 25pp – 43KB = +3p/-5K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.12::0228 – 27 zl. –  22 pp. – 48KB = 6p/22K

v.11::0614 – 27 zl. –  16 pp. – 26KB = 8p/1K = v.110614 – 8 pp. – 27 zl. – 25KB

v.09::0524 – p1 – +22/+9 N15 H37 mxt – setup

 

 

 

 

 

 

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