fm3020 1.ap30-my01 Projective Imagination.z54
jivadas
DAILY READINGS th 2 May, 2019
fm5056 2.my01-02 The INS & OUTS .z64
fm7071 3.my01-02 brahmA Dooms the Day .z56
fm3021 1.my02-05 Running the Traveler .z79
fm3020 1.ap30-my01 Projective Imagination.z54
Oॐm
Projective Imagination
jd:
Sarasvatî the River.Goddess, Goddess of Speech and Song, explains
how
there can be two Lîlâ.s & two husbands;
and other things, including
an interesting glimpse of the experience of death
.
The GODDESS Sarasvatî declared—
3.20.1
स* ते भर्ता_अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
या_असाव्_अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
.
that husband of yours
is
now
the Twiceborn EarthLord Vasishtha
&
the one called Arundhatî, the Brâhmin's wife
—
is
you,
fair lady
!
sa:_te bhartA_adya sampanna:_dvija:_bhUpa.EarthLord-.tva.-ship/-ity.m Agata: |
yA_asAv_arundhatI nAma brAhmaNI sA tvam aGgane
~vlm.p.1. Saraswatî said to Lîlâ, "That brAhmaNa whom I described before, the one who become a monarch on earth, is the same as your husband. His wife Arundhati is no other than yourself, the best of women.
x
02
इह_इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
चक्रवाकाव्_इव नवौ भुवि जातौ शिवाव्_इव ॥१।३।०२॥
cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
.
just as
here
you two ruled,
so there
those two became husband and wife,
like two young chakravAka birds,
or the God shiva and his pArvatI
on earth
.
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
cakravAkAv_iva navau bhuvi jAtau zivAv_iva
~vlm.p.2 You two are the same pair now reigning over this realm, resembling a pair of doves in your nuptial love, and the gods Shiva and Parvati in your might."
x
.
03
एष* ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
eSa* te kathita: sarva: prAktana: saMsRti-krama: |
भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
.
it's as I told you
:
all that went before
—the stages of saMsAra—the delusion—
it is all merely Space
which is the support of all the jIva~identities
.
eSa* te kathita: sarva: - all this has been told to you -
prAktana: saMsRti-krama: |
bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk x
.
~vlm.p.3 "I have related your past lives to you so that you may know the individual soul to be only air, and that knowledge of its reality is an error.
x
xx1.12.1 02 03
04
भ्रमाद् अस्माच्_चिद्.आकाशे भ्रमो_ऽयम् प्रतिबिम्बितः ।
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
.
from that delusion in chit-Space
this delusion is reflected
:
whether not.So or So,
there's no distinction between the two
.
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da:
x
.
~vlm.4 False knowledge casts its reflection on consciousness and causes its error also...
~vlm.p.4 False knowledge casts its reflection on consciousness and causes its error also. (Errors in the senses breed errors in the mind.) This makes you doubtful of the truth and untruth of the two states (of the material and intellectual worlds).
05
तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
सर्गो_निर्.अर्गलान्_अर्थ-बोधान् न_अन्यो_वि.जृम्भते ॥१।३।०५॥
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
.
and so,
what may be mere delusion
or what may become projected delusion, a sarga.Creation,
is not something else,
but expansion into the free unimpeded realization of things
.
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate
x
.
~vlm.5. Therefore the question, 'which is true and which is untrue,' has no better solution than that all creations, (whether visible or invisible, mental or ideal), are equally false and unsubstantial.
~vlm.p.5 Therefore the question, ‘Which is true and which is untrue?’ has no better answer than that all creations are equally false and unsubstantial."
Vasishtha said—
06
इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
iti_AkarNya ciram cAru vismaya.utphulla-locanA |
भूत्वा_उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
.
hearing this,
for a long time, my dear, she was wide.eyed with amazement
and lIlA's playful words grew still
—
but then ...
x
.
iti_AkarNya ciram
cAru
vismaya.utphulla-locanA |
bhUtvA_uvAca vacas_lIlA
lIlA.alasa-pada.akSaram - x
.
~vlm.p.6 Vasishtha said:—Hearing these words of the goddess, Lîlâ was confused in her mind, and with her eyes staring with wonder, she addressed her softly.
x
xx04 05 06
Lîlâ said—
07
देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
क्व विप्र-जीवः स्व.गृहे क्व_इमे वयम् इह स्थिताः ॥१।३।०७॥
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
.
Goddess, Lady, how can your words be false?
how can this happen, in what way?
where is that vipra.Seer living in his own home?
and where are we seated?
and where is 'here'
?
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: x
.
~vlm. How is it, O Goddess! that your words are so incoherent with truth, you make us the same, with the Brahmanic pair, who are in their own house, and we are sitting here in our palace.
08
तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता* दिशो.दश ।
tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
कथम् भान्ति गृहस्य_अन्तर् मद्भर्ता येष्व्_अवस्थितः ॥१।३।०८॥
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
.
tAdRk.thatever - loka.people/world.antara.inner/within-m sA.she/it -f.-
bhU: te zailA: tA: diza:.daza |
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
they are
in some place upon the earth,
among those hills
amid the ten directions
:
how
do they appear within this house,
and my own husband among them
?
x
.
~vlm.8. And how is it possible that the small space of the room in which my husband's body is lying, could contain those spacious lands and hills and the ten sides of the sky: (as I already saw in my trance-Sámádhi).
9
मत्त* ऐरावतो बद्धः सर्षपस्य_इव कोटरे ।
matta* airAvata:_baddha: sarSapasya_iva koTare |
मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
.
this is like
a rutting elephant
bound in the hollow of a mustard-seed
!
it's like
a mosquito making war with a pride of lions in the hollow of an atom*
.
~jd.: #aNu is translated as "atom" in the same sense as Greek philosophers,
as the smallest indivisible: the paramAnu.Superatom is the "singularity" of the Big Bang.
matta_airAvata: - baddha: sarSapasya_iva koTare |
mazakena kRtam yuddham simha.oghai:_aNu-koTare ||
*vlm. (more picturesque but less accurate, since aNu is not a nut) has "a gnat fighting with a body of lions in a nutshell."
~jd.: #aNu is translated as "atom" in the same sense as Greek philosophers,
as the smallest indivisible: the paramAnu.Superatom is the "singularity" of the Big Bang.
x
xx07 08 oo
10
पद्म.अक्षे स्थापितो मेरुर् निगीर्णो_भृङ्ग-सूनुना ।
padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
.
padma.akSe sthApita: meru: x
nigIrNa:_bhRGga-sUnunA x
svapna.abda-garjitam zrutvA x
citram nRtyanti barhiNa: - x
.
it's like
Mount.meru
captured in a lotus seed and swallowed by a baby bee
.
when
the peacocks hear the roar of dream-clouds
they dance their thirst for the dream-rain
!
*jd. as she is thirsting for an answer from the Goddess.
~vlm.p.10 It is as incredible as to believe a lotus seed contains a hill, or to be devoured by a little bee, or that peacocks are dancing hearing the roaring of clouds in a dream.
11
असमञ्जसम्.एव_एतद् यथा सर्व.ईश्वर.ईश्वरि ।
asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
तथा गृह.अन्तः पृथिवी शैलाश्_चेत्य्_असमञ्जसम् ॥१।३।११॥
tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
.
this
makes
no sense,
Goddess of all the Gods
!
within this little house there are the whole wide earth and all its hills
?
to me it makes totally no sense
!
asamaJjasam eva_etad
yathA sarva~Izvara~Izvari |
tathA gRha.anta: pRthivI
zailAz cety asamaJjasam - x
.
~vlm.p.11 O great goddess of gods, it is equally improbably to say that this earth, with all its mountains and other things, is contained within the small space of a sleeping room.
12
यथावद् एतद् देव.ईशि कथय_अमलया धिया ।
yathAvat etat deva.Izi kathaya_amalayA dhiyA |
प्रसाद.अनुगृहीते हि न_उद्विजन्ते महा.ओजसः ॥१।३।१२॥
prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
.
yathAvat etat x
deva.Izi x
kathaya_amalayA dhiyA x
prasAda.anugRhIte hi x
na_udvijante mahA.ojasa: - x
.
so,
divine lady,
please explain all this
so that I understand it all
.
even great heroes call on you
to help their troubled understanding
.
~vlm.p.12 Therefore, O goddess, please explain this mystery clearly to me, because it is by your favor only that the learned are cleared of their questions."
x
xx10 11 12
The Goddess replied—
13
न_अहम् मिथ्या वदामि_इदम् यथावच् छृणु सुन्दरि ।
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
भेदनम् नियतीनाम् हि क्रियते न_अस्मद्-आदिभिः ॥१।३।१३॥
bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
.
I
do not tell a lie
so pay attention
lovely lady
for breach of the Order of things is not done by anyone like us.
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
bhedanam niyatInAm hi kriyate na_asmat.Adibhi:
x
.
~vlm. ... transgression of the law is a thing unknown to us...
~vlm.p.13. The goddess Saraswatî said:— Hear me, fair maiden! I did not tell you a lie. Transgression of the law is a thing unknown to us. (The law is nanritam vadeta — never tell an untruth.)
14
विभिद्यमानाम् अन्येन स्थापयाम्य्_अहम्.एव याम् ।
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
मर्यादाम् ताम् मया भिन्नाम् को_ऽपरः पालयिष्यति ॥१।३।१४॥
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
.
if I myself defend a custom violated by anyone, and violate it too,
who else but me is there to protect the truth
?
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati
x
.
~vlm.14. It is I that establish the law when others are about to break it; if then I should slight the same, who else is there who would observe it.
~vlm.p.14 It is I who established the law when others are about to break it. If I should slight the law, who else is there who would observe it?
15
स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
व्योम्न्य्.एव_इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
.
here
in his village
the Twiceborn vasiShTha himself,
a sky-Self,
perceives
his own home in the spacious sky*
.
sa=grAma-dvija-jIva.AtmA tasmin-n eva sva.sadmani |
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati
~vlm.p.15 The individual soul of the village brAhmaNa saw within itself and in his own house the image of this great kingdom, just as his departed spirit now sees the same in its empty void. (Therefore both these states are equally ideal.)
* the concept of "sky" will receive much attention in pages to come. here the term is "vyoma", the spacious sky, the present space. related terms are "AkAza" elemental space, and "kha" personal space (as in su.kha and du:kha); but these will often indicate the sky above you.
x
xx13 14 15
16
प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता_अन्यथा ।
prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
.
for both of you
your former memories are lost
:
you re.arise differently
.
it is like dreams
that forget waking memory
:
such is death, lovely lady
.
prAktanI sA smRti:_luptA x
yuvayo:_uditA_anyathA x
svapne jAgrat-smRti:_yadvat x
etat maraNam aGgane x
.
~vlm.16. But you have lost the remembrance of the states of your former lives after death, as they lose the recollection of waking events in the dreaming state.
~sv.3.20.16 The memory of the past is hidden, and you two have risen again. Death is but waking from a dream. Birth which arises from a wish is no more real than the wish, like waves in a mirage!
17
यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
.
as
in a dream there are the Three Worlds
and in saMkalpa.Conception is this triple world,
as a battle in an epic adventure,
as water in a desert mirage
...
yathA svapne tri.bhuvanam saMkalpe tri.jagad_yathA |
yathA kathA.artha-saMgrAma:_maru-bhUmau jalam yathA
x
~vlm.17. As the appearance of the three worlds in dream, and their formation in the imagination; or as the description of a warfare in an epic poem and water in the mirage of a maru or sandy desert (are all false):
18
तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
.
so
in the Brahmin's house,
hills & woods & towns & earth itself exist
within
.
all this is mirrored saMkalpa.Concept
.
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva x
.
~vlm.18. So were the hills and habitations which were seen in the empty space of the Bráhman's house, which was no other than the capacity of his own mind to form the images of its fancy, and receive the external impressions like a reflecting mirror.
x
xx16 17 18
19
असत्या.एव_इयम् आभाति सत्या_इव घन-सर्गता ।
asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
तस्मात् सत्या_अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
.
it is not.So*
but it appears as.if So,
thickening into materiality from That
as manifest
being.So in a sheath of chit-space
.
asatyA.eva – unreal yet - iyam – this - AbhAti.forthShining - satyA_iva - as.if real - ghana-sargatA - the state of a thickening cloud of creation -
tasmAt –
satyA_avabhAsasya
cid.vyomna:
koza-koTare
x
.
*jd: Here and throughout FM, the term <sat> (commonly translated as "Being") is also translated as "what is So", or "Suchness". The term <tat> is "That" (capitalized) when it refers to the brahman.Immensity. you should consider the Great.Saying <OM tat sat> in this light.
~vlm.19. All these tho unreal, yet they appear as real substances on account of the reality of the intellect, which is seated in the cavity of the inmost sheath of the body and reflects the images.
20
असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य्_असत् ।
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
मृगतृष्णा-तरङ्गिण्याम् तरङ्गो_ऽपि न सद् यतः ॥१।३।२०॥
mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
.
what has arisen out.of the not.So
—by means of Memory—
is also not.So
.
if there are waves in the water of a mirage,
tho there's a wave,
it is not.So
.
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
mRga-tRSNA-taraGgiNyAm taraGga:_api na sat yata:
x
.
~vlm.20. But these images, which are derived from the remembrance of unreal objects of the world, are as unreal as those objects which cast their reflexions in the intellect; just as the waves rising in the river of a mirage, are as unreal as the mirage itself.
21
इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
.
this place of yours
—
it is not here, it is only a sheathing of Space
.
know me and you and everything to be
the Conscious.sky
entirely
.
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam
x
xx19 20 21
22
स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
प्रमाणान्य्_अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
.
all these dream-delusions,
these conceptual experiences,
one by one,
are the evidences that show you the way to sambodha.Realization,
like a lamp
.
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
pramANAni_atra mukhyAni sambodhAya pradIpavat x
.
~AS. … understanding (sambodha) as by a shiny lamp (pradIpavat).
~vlm. … the best evidences, that afford us their light for the understanding of this truth.
~vlm.22 Our dreams and fallacies, our desires and fancies, and also our notions and ideas serve as the best evidence to understand this truth (that nothing is true beside the subjective mind, which creates and forms, produces and presents all objects to our view).
~vlm.p.22 Our dreams and fallacies, our desires and fancies, and also our notions and ideas serve as the best evidence to understand this truth (that nothing is true beside the subjective mind, which creates and forms, produces and presents all objects to our view).
23
स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
स=समुद्र-वना पृथ्वी स्थित.अब्ज* इव षट्पदः ॥१।३।२३॥
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
.
seated in the Brahmin's house,
the twiceborn Living.jIva in the open sky
is
Earth
with all its seas and woods,
like a bee seated in a lotus
.
sthita:_brAhmaNa.geha.antar_dvija-jIva:_tat ambare |
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: x
.
~vlm.p.23 The spirit of the brAhmaNa resided in the emptiness of his house (the body), with the seas, forests and the earth within itself, like a bee lives in the lotus.
24
तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
tasyA: kasmin.cit ekasmin pelave koNa.koTare |
इदम् पत्तन-देहहादि-केशोण्ड्रक* इव_अम्बरे ॥१।३।२४॥
idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
.
in That,
somewhere,
onewhere,
in a corner of the Cave,
delicate as a cloud~image,
all of these towns and such places are only illusions seen in the spacious sky
.
tasyA: kasmin.cit ekasmin_pelave koNa-koTare |
idam pattana-deha.Adi-kezoNDraka iva_ambare x
.
~vlm.24 Thus the habitable earth with everything it contains is situated in a small cell in one corner of consciousness, like a spot of flimsy cloud in the sky.
~vlm.p.24 Thus the habitable earth with everything it contains is situated in a small cell in one corner of consciousness, like a spot of flimsy cloud in the sky.
x
xx22 23 24
25
तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
tasmin asmin pure tanvi tat eva sadanam sthitam |
तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
.
here in this town,
dear girl,
there is this very home
—
but what of that
?
for likewise
in a speck of dust
this multitude of worlds is found
!
~AS. There in that town (tasmin asmin pure), O Slender One, (tanvi) the same house stays (tad eva sadanam sthitam). So what? (tasmAt kim) It stays like a host of worlds inside an atom.
tasmin_asmin pure tanvi tat eva sadanam sthitam |
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam x
~vlm.p.25 The house of the holy brAhmaNa was situated in the same locality of consciousness which contains all the worlds in one of its atomic particles.
26
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
paramANau paramANau santi vatse cit.Atmani |
अन्तरन्तर्जगन्ति_इति किंतु_एतत्_नाम शङ्क्यते ॥१।३।२६॥
antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
.
they are in Primal.Atom after Primal.Atom, child, in the Conscious Self
.
so, within, the worlds go.on
.
but this must be given careful thought
.
paramANau paramANau santi vatse cid.Atmani |
antar_antar_jaganti_iti kim.tu_etat nAma zaGkyate x
.
~vlm.26 Every atom of the intelligent soul contains unnumbered worlds within worlds, enough to remove your doubt of the brAhmaNa being able to see an entire kingdom within the space of his intellect.
~vlm.p.26 Every atom of the intelligent soul contains unnumbered worlds within worlds, enough to remove your doubt of the brAhmaNa being able to see an entire kingdom within the space of his intellect.
Lîlâ said—
27
अष्टमे दिवसे विप्रः स* मृतः परमेश्वरि ।
aSTame divase vipra: sa: mRta: paramezvari |
गतो वर्ष-गणो_ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
.
Lîlâ asked—
Supreme Goddess,
you say
that this twiceborn Brâhmin has been dead for just eight days
and yet
these many years have passed for us
.
how can this be
?
aSTame divase vipra: sa:_mRta: paramezvari |
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet x
.
~vlm. How can the Bráhmanic pair be ourselves, when they are dead only eight days before, and we have been reigning here for so many years?
~vlm.p.27 Lîlâ asked, "How can we be the brAhmaNa couple when they died only eight days before and we have been reigning here for so many years?"
x
xx25 26 27
THE GODDESS:
28
देश-दैर्घ्यम् यथा न_अस्ति काल-दैर्घ्यम् तथा_अङ्गने ।
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
न_अस्त्य्.एव_इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
.
Time
has no length,
and Place likewise has no distance, Lady
.
it may not seem reasonable to you;
but pay attention,
I'll explain it all
:
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu
x
.
~vlm.28 The Goddess replied:— In reality, there is neither any limit of space or time, nor any distance of place or length of time. Hear me now tell you the reason why.
29
यथा_एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
तथा_एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
.
as
this Projected mode is the shining of the world-creation
thus
is this Projected mode the flashing of a Moment in an Age
.
* #pratibhA = forthShining. I read it as Projection to a screen, or Reflection in a mirror. VWV. has "appearance"; VLM "reflection"; AS "mental impression"
~vwv.268/29. As this appearance of the creation of the world is just an illusion, so is this manifestation of a moment or an æon, only an illusion.
~vlm.p.29 As the universe is the reflection of the Divine Mind, so are infinity and eternity but representations of Himself.
~AS. As this (yathA etat) experience of the created world (jagat sarga avabhAsanam) is a mental impression only (pratibhAmAtram), likewise (tathA eva) the experience of a formed moment (kSaNa kalpa avabhAsanam) is a mental impression only (pratibhAmAtram).
* yathA.so/in.this.way- etat.this- pratibhA.screenProjection\mirrorReflection-mAtra.measure/mode.m jagat.world-sarga.creation.avabhAsana.shining.on/illumining-m | tathA.thus/in.that.way- etat.this- pratibhA.screenProjection\mirrorReflection-.mAtra.measure/mode.m kSaNa.instant/moment-kalpa.Doomsday.Age.avabhAsana.shining.on/illumining-m
30
क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
kSaNa-kalpam jagat-sarvam tvattA.mattA.Atma-janmanAm |
यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
.
an Age & a Moment
the World & the All
the state of self of "you" & "me" in all our births
how this appearance proceeds I shall.expain
:
pay.attention
.
~vlm.30. Attend to what I tell you about the manner in which we form the idea of time, and its distinct parts of a moment and an age, in the same way as we make the distinction of individualities in me, thee and this or that person...
* kSaNa.instant/moment-kalpa.Doomsday.Age-m jagat.world-sarva.all/every-m tvattA.xx-matta.rutting/mad-Atma.self/Self-janma.birth-nAm | yathAvat.in.such.a.way- pratibhAs.appearance/semblance-asya vakSye.I'll.expain the - krama.process/order.m imam.this - zRNu.hear/pay.attention.to
x
xx28 oo 30
31
अनुभूय क्षणम् जीवो_मिथ्या-मरण-मूर्च्छनम् ।
anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
.
when
the Living.jIva has suddenly experienced the false death-swoon,
having forgotten its prior existence,
it sees another
.
anubhUya kSaNam jIva:
mithyA-maraNa-mUrcchanam |
vismRtya prAktanam bhAvam
anyam pazyati suvrate x
.
~vlm. ... forgets his former nature and thinks himself to be another being.
~vlm.p.31 As soon as one feels the lack of senses after his death, he forgets his former nature and thinks himself to be another being.
32
तदेव_उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
आधेयो_ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
.
in an eyeblink
the spacious sky becomes another form in space,
an attribute of the Subject
and so it thinks thus
:
"here am I
...
tadeva_unmeSa.mAtreNa x
vyomni.eva x
vyoma-rUpi_api |
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati
~vlm.p.32 Then, in the twinkling of an eye, he assumes an empty form in the womb of emptiness and in that container he thinks within himself,
~AS. Then in a moment (tad eva unmeSamAtreNa) even tho he is in space (vyomni eva) and in the same form as space (vyomarUpi api) thinks (cetati) that (iti) I am here and should be situated in some support (aham AdhAre Adheya: ).
x
.
33
हस्त.पाद-आदिमान् देहो मम_अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव_इदम् स* पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
"these hands & feet & organs are my body"
:
whatever it conceives.to.be the body,
thatever is the This he sees
.
*vlm. Thinking about body, he finds it presented before him.
* hasta.pAda.AdimAn deha: mama_ayam iti pazyati | yat eva cetati vapu: - whatever he conceives (his Vapu.body) – tat eva – that indeed - idam - as this - sa: pazyati he see/knows.
x
xx31 32 00
33
हस्त.पाद-आदिमान् देहो मम_अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव_इदम् स* पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
33
"these hands & feet & organs are my body"
:
whatever it imagines as the body, that is what he sees
.
xx
31 32 00
34
एतस्य_अहम् पितुः पुत्रो वर्षाण्य्_एतानि सन्ति मे ।
etasya_aham pitu: putra:_varSANi_etAni santi me |
इमे मे बान्धवा* रम्या* मम_इदम् रम्यम् आस्पदम् ॥१।३।३४॥
ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
.
"this is my father,
I'm his son, so.many years of age, and these are my beloved friends
and this is my home and my abode
.
etasya - of him am – aham.I - pitu: - of the father- putra: - the son –
varSANi_etAni santi me - these years are @me -
ime me - and these @me -
bAndhava.relations.A:_ramya.delightful/enjoyable-.A:
mama - of/for
idam ramyam Aspadam
~vlm.p.34 Then he thinks in himself, "I am the son of this father and am so many years old. These are my dear friends and this is my pleasant home.
35
जातो ऽहम् अभवम् बालो_वृद्धिम् यातो ऽहम् ईदृश: ।
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
बान्धवाश्_च_अस्य मे सर्वे तथा.एव विचरन्त्य्_अमी ॥१।३।३५॥
bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
.
"I was born;
I became a boy;
and grown.up now, I am this way;
and all my relatives also carry.on likewise in their way."
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
bAndhavA: ca_asya me sarve tathA.eva vicaranti_amI
~vlm.p.35 I was born and became a boy, and then grew up to this age. There are all my friends and in the same course of their lives."
Vasishtha added—
36
चित्त-आकाश-घन~एकत्वात् स्वे_ऽप्य्_अन्ये_ऽपि भवन्ति ते ।
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
एवम् न_आमोदिते.अपि_अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
.
from the congealing of Affective Space into oneself and others,
they
come to be
:
thus
each arises thus out.of the chitta* Affection,
as a fragment of the saMsAra
.
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
evam na_Amodite_api_asya citte saMsAra-khaNDake
~vlm.p.36 Thus the compact density of the sphere of his soul presents him with many other images that appear to arise in it as in some part of the world.
.
* the analysis of manas Mind in FM will be fully discussed as we proceed. manas is a self-containing Class, a group that consists of manas (Mind—with a capital letter), buddhi (Intellective or analytic mind), chitta (Affective or emotional mind), and aham.kAra (Effective "I"dentity).
~vlm. Thus the compact density of the sphere of his soul, presents him many other figures, which appear to rise in it as in some part of the world.
x
xx 34 35 36
37
न किम्चिद् अप्य्_अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
.
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
nothing whatever has indeed appeared to be existent in pure spacious sky
—
and so
the seer in a dream is only Consciousness,
and thus likewise the seen also is Consciousness
.
~vlm.p.37 But they neither rise nor remain in the soul itself, which is as transparent as empty air. They appear to consciousness like a vision seen in a dream.
38
सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट_दर्शना ।
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
यथा स्वप्ने तथा_उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
.
from the all-pervasion of Oneness,
the perception of percepts in a dream arises;
and likewise perception of the other worlds
.
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
yathA svapne tathA_udeti paraloka-dRk.Adibhi: x
.
~vlm.38 A person dreaming remains in one place but sees all manners of things in different places. Everything in the other world appears equally real, just like in his dream.
x
xx37 38 39
39
परलोके यथा_उदेति तथैव _इह_अभ्युदेति सा ।
paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
.
as another world arises,
thus too the wishful effort overshines
as the dream.otherworld=wish.places
of an unreal reality
...
paraloke yathA_udeti x
tathA.eva_iha_abhyudeti sA x
tat x
svapna-paraloka~Iha-lokAnAm x
asatAm satAm x
.
~vlm.39. Again whatever is seen in the other world, the same occurs to men in their present states also; wherefore the reality of this and unreality of the other world, are both alike to a state of dreaming.
~vlm.p.39 Again, whatever is seen in the other world, the same occurs to men in their present states also. The unreality of the world of dreaming and the reality of this physical world are alike.
~sv.3.20.3-39 There is no essential difference between the experiences of this world and those of another all this being the thought-forms in the infinite consciousness.
40
न मनाग्.अपि भेदो_ऽस्ति वीचीनाम् इव वारिणि ।
na manAk_api bheda:_asti vIcInAm iva vAriNi |
अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
.
there is no difference at.all between the water and the waves
.
in this way
this born universe
is unborn
and indestructible....
na manAk_api bheda:_asti vIcInAm iva vAriNi |
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
~vlm.p.40 Just like there is no difference among the waves of the same seawater, so the produced visible creation is the same as the unproduced intellectual world, both of which are equally indestructible.
41
स्वरूपत्वात्_तु न_अस्त्य्.एव यच्_च भाति चिदेव सा ।
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
.
for tho it has identity,
yet it is not.at.all,
and what appears is only Consciousness
—
conceptionless,
empty of form,
the Supreme Sky
...
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI x
.
~vlm.41. But in reality the appearance is nothing but a reflection of the intellect; and which apart from the intelligible spirit, is merely an empty vacuity.
~AS. ... without perceivables nature of the supreme space of (Consciousness) (stays the same), so is with perceivables supreme space of consciousness (stays the same), therefore perceivables are thought to be not different (from supreme space of consciousness), as waves from water.
42
सचेत्या.अपि तथा.एव_एषा परमव्योम.रूपिणी ।
sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
तस्माच् चेत्यम् अतो न_अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
.
what is Conceptual
is
what's to.be conceived as forms of Supreme Space
:
in That arise Conceptuals,
and nothing else,
like waves in water,
nothing else
.
sa.cetya.xx-A_api – altho she is conceivable - tathA.eva_eSA - even thus she is -
parama-vyoma=rUpiNI - a form of absolutely.spacious sky -
tasmAt.from/thru-that/therefore – cetyam.something.conceivable - ata:_na_anyat – not different than this - vIcitvAt iva v6Ari.ta: - as waves are not different than waters
.
~vlm.42 Altho presided over by the intelligible spirit, creation itself is a mere void, its only substance being the intelligible soul, like water is to waves.
#cetya –
cetyamfn. perceivable RV. vi , 1 , 5 ; (%{A4}) f. = %{tu4} (RV?) , x , 89 , 14.
x
xx40 41 42
***??? RV. vi , 1 , 5
6.1.5a tvaa/M vardhanti kSita/yaH
pRthivyaa/M tvaa/M raa/ya ubha/yaaso ja/naanaam
6.1.5c tva/M traataa/ taraNe ce/tyo bhuuH pitaa/ maataa/ sa/dam i/n
maa/nuSaaNaam
5 On earth the people magnify
thee greatly, thee their celestial and terrestrial riches.
Thou, Helper, must be known as our Preserver, Father and Mother of mankind for
ever. (Griffith).
43
वीचित्वम् च रसे न_अस्ति शश-शृङ्गवद्.एव हि ।
vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
सा.एव चेत्यम् इव_आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
.
a wave is not of the essence but of water;
U dont find horns even on the horniest hare
:
it's all only conceptual,
seemingly-so,
altho it is eternal in its character
.
~vlm.43. The waves tho formed of water, are themselves as false as the horns of hares; and their appearance as natural objects: is altogether false.
vIcitvam ca rase na_asti zaza-zRGga=vat eva hi |
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA_api_alam ||3|20|43||
44
तस्मान्_न_अस्त्य्.एव दृश्यो_ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
.
and therefore there is not any perceptual object
.
from where would the thoughts
of Seer and Sight
arise,
after the death-delusion
?
tasmAt.from/thru~that/therefore- na_asti.eva dRzya:_artha:
kuta:_ata:_draSTR-dRzya-dhI: |
nimiSeNa.eva jIvasya
mRti-mohAt anantaram x
.
~vlm.44. Hence there being no visible object in reality (except a false appearance of such), how can the observer have any idea of the visible, which loses its delusion at the moment of his death.
x
xx43 44 45
45.46.47
त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा_उरसम् ।
yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
यथा वयो_यथा संविद् यथास्थानम् यथा_ईहितम् ॥१।३।४६॥
yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
यथा.बन्धु यथा.भृत्यम् यथा_इह_अस्तमय.उदयम् ।
yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
अजात*.एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
.
"This wonderful ThreeWorld-percept-creation is just Projective Imagining,
in its place,
its time,
its beginning,
its due order,
its standing.up,
its mother and its father,
its perfection in the pains of birth,
in its saMvit.Awareness,
its home, its dwelling,
in its friends, in its servants,
in its rising & its setting
.
and
tho unborn
I am born."
so
the Consciousness-body contemplates
.
tri.jagat~dRzya-sarga-zrI: x
pratibhAm upagacchati x
yathAdezam x
yathAkAlam x
yathArambham x
yathAkramam x
yathA.utpAdam x
yathA.mAtR yathA.pitR x
yathA_urasam x
yathA vayo x
yathA saMvit x
yathAsthAnam x
yathA_Ihitam x
yathA.bandhu x
yathA.bhRtyam x
yathA_iha_astamaya.udayam x
ajAta* eva jAta:_aham x
iti cetati cit.vapu:
x
.
~vlm.45. After disappearance of the visible outer world from sight,
the soul reflects on its reminiscence of the creation in its inner world of the mind,
according to the proper time and place of every thing.
46. It remembers its birth, its parents, its age and its residence,
with its learning and all other pursuits in their exact manner and order.
47 It thinks of its friends and servants, and of the success and failure of its attempts.
The uncreated and incorporeal soul, in its intellectual form, reflects on the events of
its created and corporeal state.
#vayas – bird, oblation +
48
देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
.
thus place and time*,
action and flow,
Mind, Intellect, organs, and all,
suddenly,
'Presto!',
are a new birth
seen by the jIva after death
.
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca x
jhaTiti.eva mRte:_ante x
vapu: pazyati yauvane x
.
~jd. the compound <deza-kAla> is often translated as "space-time".
but Space, in yv.FM, is boundless and infinite.
Place and Time are subjectively apparent limits.
x
xx46 47 48
49
एषा माता पिता ह्य्_एष* बालो_ऽभूवम् अहम् त्व्_इति ।
eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
न_अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
.
"this is my mother & this is my father & I am their boy"
:
whether he knows it or not, what.he.is
is
entirely the product of Memory
.
eSA mAtA pitA hi_eSa:_bAla:_abhUvam aham tu_iti |
na_anubhUta:_anubhUta: vA ya: syAt smRti-maya: krama: x
.
~vlm. ... whether one may perceive it or not, it is all the product of his former reminiscence.
50
पश्चाद् उदेत्य्_असौ तस्य पुष्पस्य_इव फल.उदयः ।
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
निमिषेण.एव मे कल्पो_गत* इत्य्_अनुभूयते ॥१।३।५०॥
nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
.
so it seems.to.emerge
like green fruit from a flower
:
"in a flash
–thus–
!
a kalpa.Age has passed for me"
:
such
is his experience
.
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: | nimiSeNa.eva me kalpa:_gata_iti_anubhUyate ||3|20|50||
~vlm.50. Then upon waking from this state of trance, like a fruit from the cell of a flower, it comes to find that a single moment appeared to it as the period of an age.
51
रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य्_अभूत् ।
rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
.
rAtri:_dvAdaza-varSANi harizcandre tathA hi_abhUt |
kAntA-vira-hiNAm ekam vAsaram vatsarAyate - x
.
one night was twelve.years.long
they say
for the Emperor harish.candra
.
for a girl without her lover
half an afternoon lasts like a year
!
~vlm.p.51 It was in this way that in times past, King Harish Chandra thought one night to be twelve years. One day seems like a year to those who are separated from their beloved objects.
x
xx49 50 51
52
मृतो जातो ऽहम् अन्यो_मे पिता_इति स्वप्नतास्व्_इव ।
mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
.
"I'm dead,
I'm born,
another is my father"
.
it's all in dreams,
hungry or full
in a dream
a person becomes satisfied
...
mRta:_jAta:_aham anya:
me pitA_iti svapnatAsu_iva |
abhuktasya.eva bhogasya x
bhukta-dhI:_upajAyate x
.
~vlm.52 Again, it is all false, whether the birth or death of someone in his dream, or being born and recognizing a father in infancy, or a hungry man imagining he is dining on dainty food.
~vlm.p.52 Again, it is all false, whether the birth or death of someone in his dream, or being born and recognizing a father in infancy, or a hungry man imagining he is dining on dainty food.
~AS. ... Feeling of having enjoyed something (bhuktadhIH) arises (upajAyate) in someone who has not enjoyed anything (abhuktasya eva bhogasya). It is describing illusory feelings arising to complete the world experience.
53
भुक्ते_ऽप्य्_अभुक्त-धीर् दृष्टम् इत्य्_अलङ्कित-वादिषु ।
bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
विप्रलम्भो_ऽपि लाभश्_च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
.
or
when
tho full, he feels hunger,
complaining of his emptiness,
when an empty hall becomes full,
thronging like a great festival,
when he finds his lost love again whether in drunkenness or dream
...
bhukte_api_a.bhukta-dhI:_dRSTam ity_alaGkita-vAdiSu |
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi
x
.
~vlm.53. So when a sated man says he is starving, or one declares he is an eye witness of a thing he has not seen, or an empty space is full of people, or that he has got a lost treasure in his dream, who is there to believe him?
~vlm.p.53 So who would believe a satisfied man after eating who says he is starving, or one who declares that he is an eyewitness of something he had not seen, or an empty space full of people, or that someone found lost treasure in his dream?
~DC ... or in the one with full stomach thoughts of hunger seen, or talk of getting not enough food. In the consciousness of drunkard or in dream empty can become full, hard easy, and separated together.
~AS. Feeling of not having enjoyed something, even after enjoying it, (bhukte 'py abhukta-dhIH), such are found among people who say unsubstantiated things (dRSTam ity alaGkita-vAdiSu). The empty space is scattered about by hordes of people and both feelings of loss and acquisition arise in the confused or dream state experiences.
54
तैक्ष्ण्यम् यथा मरिच-बीज-कणे स्थितम् स्वम्
taikSNyam yathA marica-bIja-kaNe sthitam svam
स्तम्भेषु च_अरचित-पुत्रक-जालम् अन्तः ।
stambheSu ca_aracita-putraka-jAlam anta: |
दृश्यम् त्व्_अनन्यद् इदम्.एवम् अजे_ऽस्ति शान्तम्
dRzyam tu_ananyat idam evam aje_asti zAntam
तस्य_अस्ति बन्धन-विमोक्ष-दृशः कुतः काः ॥१।३।५४॥
tasya_asti bandhana-vimokSa-dRza: kuta: kA: ||3|20|54||
.
just as there are sharpness and pungency
latent within a pepper-seed
and in a temple pillar there's an uncarved net of images
where no separate object is seen
so in the unborn
there is peace
.
how are there bondage and release for the seer
and why
?
taikSNyam yathA marica-bIja-kaNe sthitam svam stambheSu ca_aracita-putraka-jAlam anta: x
dRzyam tu_ananyad idam evam aje_asti zAntam tasya_asti bandhana-vimokSa-dRza: kuta: kA: x
.
~AS. ... the seen (dRzyam) is at peace (asti zAntam) in an undistinguished form (ananyad) in the unborn Brahman (aje). So from where and what ideas of binding and liberation of the "seen" can come?
~vlm.54. But this visible world rests in the invisible spirit of God, as the property of pungency, resides in the particles, of the pepper seed, and as the painted pictures on a column....
x
xx52 53 54
oॐm
DAILY READINGS sn 06 May
fm3020 1.my04..06 Projective pratibhA.Imagining .z54 https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..06%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
fm5059 2.my06 su.raghu's REPOSE .z38
https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
fm7073 3.my04..06 Evolution in Other Words .z59
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:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ३.२०
देव्य्_उवाच ।
devI_uvAca |
स* ते भर्ता_अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
या_असाव्_अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
इह_इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
चक्रवाकाव्_इव नवौ भुवि जातौ शिवाव्_इव ॥१।३।०२॥
cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
एष* ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
eSa* te kathita: sarva: prAktana: saMsRti-krama: |
भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
भ्रमाद् अस्माच्_चिद्.आकाशे भ्रमो_ऽयम् प्रतिबिम्बितः ।
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
सर्गो_निर्.अर्गलान्_अर्थ-बोधान् न_अन्यो_वि.जृम्भते ॥१।३।०५॥
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
iti_AkarNya ciram cAru vismaya.utphulla-locanA |
भूत्वा_उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
क्व विप्र-जीवः स्व.गृहे क्व_इमे वयम् इह स्थिताः ॥१।३।०७॥
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता* दिशो.दश ।
tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
कथम् भान्ति गृहस्य_अन्तर् मद्भर्ता येष्व्_अवस्थितः ॥१।३।०८॥
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
मत्त* ऐरावतो बद्धः सर्षपस्य_इव कोटरे ।
matta* airAvata:_baddha: sarSapasya_iva koTare |
मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
पद्म.अक्षे स्थापितो मेरुर् निगीर्णो_भृङ्ग-सूनुना ।
padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
असमञ्जसम्.एव_एतद् यथा सर्व.ईश्वर.ईश्वरि ।
asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
तथा गृह.अन्तः पृथिवी शैलाश्_चेत्य्_असमञ्जसम् ॥१।३।११॥
tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
यथावद् एतद् देव.ईशि कथय_अमलया धिया ।
yathAvat etat deva.Izi kathaya_amalayA dhiyA |
प्रसाद.अनुगृहीते हि न_उद्विजन्ते महा.ओजसः ॥१।३।१२॥
prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
न_अहम् मिथ्या वदामि_इदम् यथावच् छृणु सुन्दरि ।
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
भेदनम् नियतीनाम् हि क्रियते न_अस्मद्-आदिभिः ॥१।३।१३॥
bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
विभिद्यमानाम् अन्येन स्थापयाम्य्_अहम्.एव याम् ।
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
मर्यादाम् ताम् मया भिन्नाम् को_ऽपरः पालयिष्यति ॥१।३।१४॥
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
व्योम्न्य्.एव_इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता_अन्यथा ।
prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
असत्या.एव_इयम् आभाति सत्या_इव घन-सर्गता ।
asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
तस्मात् सत्या_अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य्_असत् ।
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
मृगतृष्णा-तरङ्गिण्याम् तरङ्गो_ऽपि न सद् यतः ॥१।३।२०॥
mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
प्रमाणान्य्_अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
स=समुद्र-वना पृथ्वी स्थित.अब्ज* इव षट्पदः ॥१।३।२३॥
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
tasyA: kasmin.cit ekasmin pelave koNa.koTare |
इदम् पत्तन-देहहादि-केशोण्ड्रक* इव_अम्बरे ॥१।३।२४॥
idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
tasmin asmin pure tanvi tat eva sadanam sthitam |
तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
paramANau paramANau santi vatse cit.Atmani |
अन्तरन्तर्जगन्ति_इति किंतु_एतत्_नाम शङ्क्यते ॥१।३।२६॥
antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
अष्टमे दिवसे विप्रः स* मृतः परमेश्वरि ।
aSTame divase vipra: sa: mRta: paramezvari |
गतो वर्ष-गणो_ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
देश-दैर्घ्यम् यथा न_अस्ति काल-दैर्घ्यम् तथा_अङ्गने ।
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
न_अस्त्य्.एव_इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
यथा_एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
तथा_एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
kSaNa-kalpam jagat-sarvam tvattA-matta.Atma-janmanAm |
यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
अनुभूय क्षणम् जीवो_मिथ्या-मरण-मूर्च्छनम् ।
anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
तदेव_उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
आधेयो_ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
हस्त.पाद-आदिमान् देहो मम_अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव_इदम् स* पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
एतस्य_अहम् पितुः पुत्रो वर्षाण्य्_एतानि सन्ति मे ।
etasya_aham pitu: putra:_varSANi_etAni santi me |
इमे मे बान्धवा* रम्या* मम_इदम् रम्यम् आस्पदम् ॥१।३।३४॥
ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
जातो ऽहम् अभवम् बालो_वृद्धिम् यातो ऽहम् ईदृश: ।
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
बान्धवाश्_च_अस्य मे सर्वे तथा.एव विचरन्त्य्_अमी ॥१।३।३५॥
bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
चित्त-आकाश-घन~एकत्वात् स्वे_ऽप्य्_अन्ये_ऽपि भवन्ति ते ।
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
एवम् न_आमोदिते.अपि_अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
न किम्चिद् अप्य्_अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट_दर्शना ।
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
यथा स्वप्ने तथा_उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
परलोके यथा_उदेति तथैव _इह_अभ्युदेति सा ।
paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
न मनाग्.अपि भेदो_ऽस्ति वीचीनाम् इव वारिणि ।
na manAk_api bheda:_asti vIcInAm iva vAriNi |
अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
स्वरूपत्वात्_तु न_अस्त्य्.एव यच्_च भाति चिदेव सा ।
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
सचेत्या.अपि तथा.एव_एषा परमव्योम.रूपिणी ।
sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
तस्माच् चेत्यम् अतो न_अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
वीचित्वम् च रसे न_अस्ति शश-शृङ्गवद्.एव हि ।
vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
सा.एव चेत्यम् इव_आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
तस्मान्_न_अस्त्य्.एव दृश्यो_ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा_उरसम् ।
yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
यथा वयो_यथा संविद् यथास्थानम् यथा_ईहितम् ॥१।३।४६॥
yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
यथा.बन्धु यथा.भृत्यम् यथा_इह_अस्तमय.उदयम् ।
yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
अजात*.एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
एषा माता पिता ह्य्_एष* बालो_ऽभूवम् अहम् त्व्_इति ।
eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
न_अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
पश्चाद् उदेत्य्_असौ तस्य पुष्पस्य_इव फल.उदयः ।
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
निमिषेण.एव मे कल्पो_गत* इत्य्_अनुभूयते ॥१।३।५०॥
nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य्_अभूत् ।
rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
मृतो जातो ऽहम् अन्यो_मे पिता_इति स्वप्नतास्व्_इव ।
mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
भुक्ते_ऽप्य्_अभुक्त-धीर् दृष्टम् इत्य्_अलङ्कित-वादिषु ।
bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
विप्रलम्भो_ऽपि लाभश्_च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
तैक्ष्ण्यम् यथा मरिच-बीज-कणे स्थितम् स्वम्
taikSNyam yathA marica-bIja-kaNe sthitam svam
स्तम्भेषु च_अरचित-पुत्रक-जालम् अन्तः ।
stambheSu ca_aracita-putraka-jAlam anta: |
दृश्यम् त्व्_अनन्यद् इदम्.एवम् अजे_ऽस्ति शान्तम्
dRzyam tu_ananyat idam evam aje_asti zAntam
तस्य_अस्ति बन्धन-विमोक्ष-दृशः कुतः काः ॥१।३।५४॥
tasya_asti bandhana-vimokSa-dRza: kuta: kA: ||3|20|54||
||
३०२१
fm3021 1.my02-05 Running the Traveler .z79
+++
FM.Canto 3.20
The Goddess Sarasvatí declared–
3.20.1 02 03 04 05 06 07
08
9
this
is like
a rutting elephant bound in the hollow of a mustard-seed
!
it's like
a mosquito making war with a pride of lions in the hollow of an atom*
.
~jd.: #aNu is translated as "atom" in the same sense as Greek philosophers,
as the smallest indivisible: the paramAnu.Superatom is the "singularity" of the Big Bang.
10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28
29
as
this Projected mode is the shining of the world-creation
thus
is this Projected mode the flashing of a Moment in an Age
.
30
an Age & a Moment
the World & the All
the state of self of "you" & "me" in all our births
how this appearance proceeds I shall.expain
:
pay.attention
.
31 32
33
"These hands & feet & organs are my body"
:
whatever it conceives.to.be the body,
thatever it's the This he sees
.
*vlm. Thinking about body, he finds it presented before him
.
34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49
50
so
it seems.to.emerge
like green fruit from a flower
:
"in a flash
–thus–
!
a Kalpa.Age has passed for me"
:
such
is his experience
.
51 52 53 54
||
+++
32|19|22|20|23|32|24|25|26|54|39|39|04|45|27|13|28|35|35|31|34|36|37|44|48|54|38|40|41|42|43|21|46|47|10|49|04|51|52|10|08|53|01|02|03|04|05|06|07|08|54|11|12|14|15|21|16|17|18|19|20|31|21|22|23|40|24|25|26|27|28|39|39|30|22|22|45|45|42|42|13|34|35|36|37|38|41|40|43|44|46|10|08|47|48|30|49|32|51|52|48|53|32|54|01|02|03|16|16|05|31|45|06|07|22|10|11|12|13|14|15|17|18|30|
Jiva Das
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
FM.3.20 PROJECTIVE PRATIBHAA.IMAGINING 1.my04..06 https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..06%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
FM.3.20 PROJECTIVE PRATIBHAA.IMAGINING 1.my04..06
सर्ग ३.२०
देव्य् उवाच ।
devI_uvAca |
स ते भर्ता अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
या असाव् अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
इह इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
चक्रवाकाव् इव नवौ भुवि जातौ शिवाव् इव ॥१।३।०२॥
cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
एष ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
eSa* te kathita: sarva: prAktana: saMsRti-krama: |
भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
FM.3 complete
https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
भ्रमाद् अस्माच् चिद्.आकाशे भ्रमो ऽयम् प्रतिबिम्बितः ।
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
सर्गो_निर्.अर्गलान् अर्थ-बोधान् न अन्यो वि.जृम्भते ॥१।३।०५॥
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
iti_AkarNya ciram cAru vismaya.utphulla-locanA |
भूत्वा उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
क्व विप्र-जीवः स्व.गृहे क्व इमे वयम् इह स्थिताः ॥१।३।०७॥
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता दिशो.दश ।
tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
कथम् भान्ति गृहस्य अन्तर् मद्भर्ता येष्व् अवस्थितः ॥१।३।०८॥
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
मत्त ऐरावतो बद्धः सर्षपस्य इव कोटरे ।
matta* airAvata:_baddha: sarSapasya_iva koTare |
मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
पद्म.अक्षे स्थापितो मेरुर् निगीर्णो भृङ्ग-सूनुना ।
padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
असमञ्जसम्.एव एतद् यथा सर्व.ईश्वर.ईश्वरि ।
asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
तथा गृह.अन्तः पृथिवी शैलाश् चेत्य् असमञ्जसम् ॥१।३।११॥
tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
यथावद् एतद् देव.ईशि कथय अमलया धिया ।
yathAvat etat deva.Izi kathaya_amalayA dhiyA |
प्रसाद.अनुगृहीते हि न उद्विजन्ते महा.ओजसः ॥१।३।१२॥
prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
न अहम् मिथ्या वदामि इदम् यथावच् छृणु सुन्दरि ।
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
भेदनम् नियतीनाम् हि क्रियते न अस्मद्-आदिभिः ॥१।३।१३॥
bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
विभिद्यमानाम् अन्येन स्थापयाम्य् अहम्.एव याम् ।
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
मर्यादाम् ताम् मया भिन्नाम् को ऽपरः पालयिष्यति ॥१।३।१४॥
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
व्योम्न्य्.एव इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता अन्यथा ।
prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
असत्या.एव इयम् आभाति सत्या इव घन-सर्गता ।
asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
तस्मात् सत्या अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य् असत् ।
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
मृगतृष्णा-तरङ्गिण्याम् तरङ्गो ऽपि न सद् यतः ॥१।३।२०॥
mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
प्रमाणान्य् अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
स=समुद्र-वना पृथ्वी स्थित.अब्ज इव षट्पदः ॥१।३।२३॥
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
tasyA: kasmin.cit ekasmin pelave koNa.koTare |
इदम् पत्तन-देहहादि-केशोण्ड्रक इव अम्बरे ॥१।३।२४॥
idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
tasmin asmin pure tanvi tat eva sadanam sthitam |
तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
paramANau paramANau santi vatse cit.Atmani |
अन्तरन्तर्जगन्ति इति किंतु एतन् नाम शङ्क्यते ॥१।३।२६॥
antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
अष्टमे दिवसे विप्रः स मृतः परमेश्वरि ।
aSTame divase vipra: sa: mRta: paramezvari |
गतो वर्ष-गणो ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
देश-दैर्घ्यम् यथा न अस्ति काल-दैर्घ्यम् तथा अङ्गने ।
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
न अस्त्य्.एव इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
यथा एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
तथा एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
kSaNa-kalpam jagat-sarvam tvattA-matta.Atma-janmanAm |
यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
अनुभूय क्षणम् जीवो मिथ्या-मरण-मूर्च्छनम् ।
anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
तदेव उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
आधेयो ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
हस्त.पाद-आदिमान् देहो मम अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
एतस्य अहम् पितुः पुत्रो वर्षाण्य् एतानि सन्ति मे ।
etasya_aham pitu: putra:_varSANi_etAni santi me |
इमे मे बान्धवा रम्या मम इदम् रम्यम् आस्पदम् ॥१।३।३४॥
ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
जातो ऽहम् अभवम् बालो वृद्धिम् यातो ऽहम् ईदृश: ।
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
बान्धवाश् च अस्य मे सर्वे तथा.एव विचरन्त्य् अमी ॥१।३।३५॥
bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
चित्त-आकाश-घन~एकत्वात् स्वे ऽप्य् अन्ये ऽपि भवन्ति ते ।
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
एवम् न आमोदिते.अपि अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
न किम्चिद् अप्य् अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट दर्शना ।
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
यथा स्वप्ने तथा उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
परलोके यथा उदेति तथैव इह अभ्युदेति सा ।
paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
न मनाग्.अपि भेदो ऽस्ति वीचीनाम् इव वारिणि ।
na manAk_api bheda:_asti vIcInAm iva vAriNi |
अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
स्वरूपत्वात् तु न अस्त्य्.एव यच् च भाति चिदेव सा ।
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
सचेत्या.अपि तथा.एव एषा परमव्योम.रूपिणी ।
sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
तस्माच् चेत्यम् अतो न अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
वीचित्वम् च रसे न अस्ति शश-शृङ्गवद्.एव हि ।
vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
सा.एव चेत्यम् इव आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
तस्मान्_न अस्त्य्.एव दृश्यो ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा उरसम् ।
yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
यथा वयो यथा संविद् यथास्थानम् यथा ईहितम् ॥१।३।४६॥
yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
यथा.बन्धु यथा.भृत्यम् यथा इह अस्तमय.उदयम् ।
yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
अजात एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
एषा माता पिता ह्य् एष बालो ऽभूवम् अहम् त्व् इति ।
eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
न अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
पश्चाद् उदेत्य् असौ तस्य पुष्पस्य इव फल.उदयः ।
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
निमिषेण.एव मे कल्पो गत इत्य् अनुभूयते ॥१।३।५०॥
nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य् अभूत् ।
rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
मृतो जातो ऽहम् अन्यो मे पिता इति स्वप्नतास्व् इव ।
mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
भुक्ते ऽप्य् अभुक्त-धीर् दृष्टम् इत्य् अलङ्कित-वादिषु ।
bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
विप्रलम्भो ऽपि लाभश् च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
तैक्ष्ण्यम् यथा मरिच-बीज-कणे स्थितम् स्वम्
taikSNyam yathA marica-bIja-kaNe sthitam svam
स्तम्भेषु च अरचित-पुत्रक-जालम् अन्तः ।
stambheSu ca_aracita-putraka-jAlam anta: |
दृश्यम् त्व् अनन्यद् इदम्.एवम् अजे ऽस्ति शान्तम्
dRzyam tu_ananyat idam evam aje_asti zAntam
तस्य अस्ति बन्धन-विमोक्ष-दृशः कुतः काः ॥१।३।५४॥
tasya_asti bandhana-vimokSa-dRza: kuta: kA: ||3|20|54||
||
३०२१
fm3021 1.my02-05 Running the Traveler .z79
Oॐm
Projective Imagination
jd:
Sarasvatii the River.Goddess, Goddess of Speech and Song, explains
how
there can be two Liilaa.s & two husbands;
and other things, including
an interesting glimpse of the experience of death
.
{VASISHTHA said--
The GODDESS Sarasvatii declared—}
स ते भर्ता अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
या असाव् अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
.
That husband of yours
is
now
the Twiceborn EarthLord Vasishtha
&
the one called Arundhatii, the Braahmana's wife
—
is
—
you
fair lady
!
*vlm.p.1. Saraswatii said to Liilaa, "That brAhmaNa whom I described before, the one who become a monarch on earth, is the same as your husband. His wife Arundhati is no other than yourself, the best of women.
.
sa:_te bhartA_adya sampanna:_dvija:_bhUpa.EarthLord-.tva.-ship/-ity.m Agata: |
yA_asAv_arundhatI nAma brAhmaNI sA tvam aGgane
इह इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
चक्रवाकाव् इव नवौ भुवि जातौ शिवाव् इव ॥१।३।०२॥
cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
.
just as
here you two ruled,
so
there those two became husband and wife,
like two young Chakra.waaka birds,
or the God Shiva beside his Paarvatii
on earth
.
*vlm.p.2 You two are the same pair now reigning over this realm, resembling a pair of doves in your nuptial love, and the gods Shiva and Parvati in your might."
iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
cakravAkAv_iva navau bhuvi jAtau zivAv_iva
एष ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
eSa* te kathita: sarva: prAktana: saMsRti-krama: |
भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
.
it's as I told you
:
all that went before
—the Stages of Samsaaric.convolution-the Delusion—
it is all merely Space
which is the support of all Life.forms
.
eSa* te kathita: sarva: - all this has been told to you -
prAktana: saMsRti-krama: |
bhrAnti.mAtrakam - as a Mode of delusive error AkAzam evam - so Space is jIva-svarUpa-dhRk - the underlying support of the nature of a life.form.
.
*vlm.p.3 "I have related your past lives to you so that you may know the individual soul to be only air, and that knowledge of its reality is an error.
भ्रमाद् अस्माच् चिद्.आकाशे भ्रमो ऽयम् प्रतिबिम्बितः ।
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
.
from this delusion in chit-Space
this delusion is reflected
:
whether not.So or So,
there's no distinction between the two
.
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
asatya* eva vA satya:_bhavato:_bhava-bhaGga=da:
*vlm.4 False knowledge casts its reflection on consciousness and causes its error also...
*vlm.p.4 False knowledge casts its reflection on consciousness and causes its error also. (Errors in the senses breed errors in the mind.) This makes you doubtful of the truth and untruth of the two states (of the material and intellectual worlds).
तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
सर्गो_निर्.अर्गलान् अर्थ-बोधान् न अन्यो वि.जृम्भते ॥१।३।०५॥
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
.
and so,
what may be mere delusion
or what may become projected delusion, a sarga.Creation,
is not something else,
but expansion into the free unimpeded realization of things
.
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate
x
.
*vlm.5. Therefore the question, 'which is true and which is untrue,' has no better solution than that all creations, (whether visible or invisible, mental or ideal), are equally false and unsubstantial.
*vlm.p.5 Therefore the question, ‘Which is true and which is untrue?’ has no better answer than that all creations are equally false and unsubstantial."
Vasishtha said—
इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
iti_AkarNya ciram cAru vismaya.utphulla-locanA |
भूत्वा उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
.
hearing this,
for a long time, my dear, she was wide.eyed with amazement
and Liilaa's playful words grew still
—
but then ...
x
.
iti_AkarNya ciram
cAru
vismaya.utphulla-locanA |
bhUtvA_uvAca vacas_lIlA
lIlA.alasa-pada.akSaram - x
.
*vlm.p.6 Vasishtha said:—Hearing these words of the goddess, Liilaa was confused in her mind, and with her eyes staring with wonder, she addressed her softly.
x
xx04 05 06
Liilaa asked—
देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
क्व विप्र-जीवः स्व.गृहे क्व इमे वयम् इह स्थिताः ॥१।३।०७॥
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
.
Goddess, Lady, how can your words be false?
how can this happen, in what way?
where is that Vipra.Seer living in his own home?
and where are we seated?
and where is 'here'
?
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: x
.
*vlm. How is it, O Goddess! that your words are so incoherent with truth, you make us the same, with the Brahmanic pair, who are in their own house, and we are sitting here in our palace.
तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता दिशो.दश ।
tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
कथम् भान्ति गृहस्य अन्तर् मद्भर्ता येष्व् अवस्थितः ॥१।३।०८॥
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
.
tAdRk.thatever - loka.people/world.antara.inner/within-m sA.she/it -f.-
bhU: te zailA: tA: diza:.daza |
katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
they are
in some place upon the earth,
among those hills
amid the ten directions
:
how
do they appear within this house,
and my own husband among them
?
x
.
*vlm.8. And how is it possible that the small space of the room in which my husband's body is lying, could contain those spacious lands and hills and the ten sides of the sky: (as I already saw in my trance-Sámádhi).
9
मत्त ऐरावतो बद्धः सर्षपस्य इव कोटरे ।
matta* airAvata:_baddha: sarSapasya_iva koTare |
मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
.
this is like
a rutting elephant
bound in the hollow of a mustard-seed
!
it's like
a mosquito making war with a pride of lions in the hollow of an atom*
.
*jd.: *aNu is translated as "atom" in the same sense as Greek philosophers,
as the smallest indivisible: the paramAnu.Superatom is the "singularity" of the Big Bang.
matta_airAvata: - baddha: sarSapasya_iva koTare |
mazakena kRtam yuddham simha.oghai:_aNu-koTare ||
*vlm. (more picturesque but less accurate, since aNu is not a nut) has "a gnat fighting with a body of lions in a nutshell."
पद्म.अक्षे स्थापितो मेरुर् निगीर्णो भृङ्ग-सूनुना ।
padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
.
it's like
Mount.Meru
captured in a lotus seed and swallowed by a baby bee
.
when
the peacocks hear the roar of dream-clouds
they dance their thirst for the dream-rain
!
padma.akSe sthApita: meru: x
nigIrNa:_bhRGga-sUnunA x
svapna.abda-garjitam zrutvA x
citram nRtyanti barhiNa: - x
.
*jd. as she is thirsting for an answer from the Goddess.
*vlm.p.10 It is as incredible as to believe a lotus seed contains a hill, or to be devoured by a little bee, or that peacocks are dancing hearing the roaring of clouds in a dream.
असमञ्जसम्.एव एतद् यथा सर्व.ईश्वर.ईश्वरि ।
asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
तथा गृह.अन्तः पृथिवी शैलाश् चेत्य् असमञ्जसम् ॥१।३।११॥
tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
.
this
makes
no sense,
Goddess of all the Gods
!
within this little house there are the whole wide earth and all its hills
?
to me it makes totally no sense
!
asamaJjasam eva_etad
yathA sarva~Izvara~Izvari |
tathA gRha.anta: pRthivI
zailAz cety asamaJjasam - x
.
*vlm.p.11 O great goddess of gods, it is equally improbably to say that this earth, with all its mountains and other things, is contained within the small space of a sleeping room.
यथावद् एतद् देव.ईशि कथय अमलया धिया ।
yathAvat etat deva.Izi kathaya_amalayA dhiyA |
प्रसाद.अनुगृहीते हि न उद्विजन्ते महा.ओजसः ॥१।३।१२॥
prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
.
so,
divine lady,
please explain all this
so that I understand it all
.
even great heroes call on you, Lady, to help their troubled understanding
.
yathAvat etat x
deva.Izi x
kathaya_amalayA dhiyA x
prasAda.anugRhIte hi x
na_udvijante mahA.ojasa: - x
.
*vlm.p.12 Therefore, O goddess, please explain this mystery clearly to me, because it is by your favor only that the learned are cleared of their questions."
THE GODDESS replied—
न अहम् मिथ्या वदामि इदम् यथावच् छृणु सुन्दरि ।
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
भेदनम् नियतीनाम् हि क्रियते न अस्मद्-आदिभिः ॥१।३।१३॥
bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
.
I
do not tell a lie
so pay attention
lovely lady
for breach of the Order of things is not done by anyone like us
.
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
bhedanam niyatInAm hi kriyate na_asmat.Adibhi:
x
.
*vlm. ... transgression of the law is a thing unknown to us...
*vlm.p.13. The goddess Saraswatii said:— Hear me, fair maiden! I did not tell you a lie. Transgression of the law is a thing unknown to us. (The law is nanritam vadeta — never tell an untruth.)
विभिद्यमानाम् अन्येन स्थापयाम्य् अहम्.एव याम् ।
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
मर्यादाम् ताम् मया भिन्नाम् को ऽपरः पालयिष्यति ॥१।३।१४॥
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
.
if I myself defend a custom violated by anyone, and violate it too,
who else but me is there to protect the truth
?
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati
.
*vlm.14. It is I that establish the law when others are about to break it; if then I should slight the same, who else is there who would observe it.
*vlm.p.14 It is I who established the law when others are about to break it. If I should slight the law, who else is there who would observe it?
स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
व्योम्न्य्.एव इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
.
here
in his village
the Twiceborn Vasishtha himself,
a sky-Self,
perceives
his own home in the spacious sky*
.
sa=grAma-dvija-jIva.AtmA tasmin-n eva sva.sadmani |
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati
*vlm.p.15 The individual soul of the village brAhmaNa saw within itself and in his own house the image of this great kingdom, just as his departed spirit now sees the same in its empty void. (Therefore both these states are equally ideal.)
* the concept of "sky" will receive much attention in pages to come. here the term is "vyoma", the spacious sky, the present space. related terms are "AkAza" elemental space, and "kha" personal space (as in su.kha and du:kha); but these will often indicate the sky above you.
प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता अन्यथा ।
prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
.
for both of you
your former memories are lost
:
you re.arise differently
.
it is like dreams
that forget waking memory
:
such is death, lovely lady
.
prAktanI sA smRti:_luptA x
yuvayo:_uditA_anyathA x
svapne jAgrat-smRti:_yadvat x
etat maraNam aGgane x
.
*vlm.16. But you have lost the remembrance of the states of your former lives after death, as they lose the recollection of waking events in the dreaming state.
*sv.3.20.16 The memory of the past is hidden, and you two have risen again. Death is but waking from a dream. Birth which arises from a wish is no more real than the wish, like waves in a mirage!
यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
.
as
in a dream there are the Three Worlds
and in Samkalpa.Conception is this triple world,
as a battle in an epic adventure,
or as water in a desert mirage
...
yathA svapne tri.bhuvanam saMkalpe tri.jagad_yathA |
yathA kathA.artha-saMgrAma:_maru-bhUmau jalam yathA
.
*vlm.17. As the appearance of the three worlds in dream, and their formation in the imagination; or as the description of a warfare in an epic poem and water in the mirage of a maru or sandy desert (are all false):
तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
.
so
in the Braahmana's house,
hills & woods & towns & earth itself exist
within
.
all this is mirrored saMkalpa.Concept
.
tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva x
.
*vlm.18. So were the hills and habitations which were seen in the empty space of the Bráhman's house, which was no other than the capacity of his own mind to form the images of its fancy, and receive the external impressions like a reflecting mirror.
असत्या.एव इयम् आभाति सत्या इव घन-सर्गता ।
asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
तस्मात् सत्या अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
.
it is not.So*
but it appears as.if So,
thickening into materiality from That
as manifest
being.So in a sheath of chit-space
.
asatyA.eva – unreal yet - iyam – this - AbhAti.forthShining - satyA_iva - as.if real - ghana-sargatA - the state of a thickening cloud of creation -
tasmAt –
satyA_avabhAsasya
cid.vyomna:
koza-koTare
x
.
*jd: Here and throughout FM, the term <sat> (commonly translated as "Being") is also translated as "what is So", or "Suchness". The term <tat> is "That" (capitalized) when it refers to the brahman.Immensity. you should consider the Great.Saying <OM tat sat> in this light.
*vlm.19. All these tho unreal, yet they appear as real substances on account of the reality of the intellect, which is seated in the cavity of the inmost sheath of the body and reflects the images.
असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य् असत् ।
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
मृगतृष्णा-तरङ्गिण्याम् तरङ्गो ऽपि न सद् यतः ॥१।३।२०॥
mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
.
what has arisen out.of the not.So
—by means of Memory—
is also not.So
.
if there are waves in the water of a mirage,
tho there's a wave,
it is not.So
.
asatyAt - from being unreal - yat.what samutpanna.x.m by/with smRti.memory yA nAma tat api_asat |
mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata:
x
.
*vlm.20. But these images, which are derived from the remembrance of unreal objects of the world, are as unreal as those objects which cast their reflexions in the intellect; just as the waves rising in the river of a mirage, are as unreal as the mirage itself.
इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
.
this place of yours
—
it is not here, it is only a sheathing of Space
.
know me and you and everything to be
the Conscious.sky
entirely
.
idam tvadIyam sadanam tat geha.AkAza-koza-gam |
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam
स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
प्रमाणान्य् अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
.
all these dream-delusions,
these conceptual experiences,
one by one,
are the evidences that show you the way to sambodha.Realization,
like a lamp
.
svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
pramANAni_atra mukhyAni sambodhAya pradIpavat x
.
*AS. … understanding (sambodha) as by a shiny lamp (pradIpavat).
*vlm. … the best evidences, that afford us their light for the understanding of this truth.
*vlm.22 Our dreams and fallacies, our desires and fancies, and also our notions and ideas serve as the best evidence to understand this truth (that nothing is true beside the subjective mind, which creates and forms, produces and presents all objects to our view).
*vlm.p.22 Our dreams and fallacies, our desires and fancies, and also our notions and ideas serve as the best evidence to understand this truth (that nothing is true beside the subjective mind, which creates and forms, produces and presents all objects to our view).
स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
स=समुद्र-वना पृथ्वी स्थित.अब्ज इव षट्पदः ॥१।३।२३॥
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
.
seated in the Braahmana's house,
the twiceborn Living.jIva in the open sky
is
Earth
with all its seas and woods,
like a bee seated in a lotus
.
sthita:_brAhmaNa.geha.antar_dvija-jIva:_tat ambare |
sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: x
.
*vlm.p.23 The spirit of the brAhmaNa resided in the emptiness of his house (the body), with the seas, forests and the earth within itself, like a bee lives in the lotus.
तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
tasyA: kasmin.cit ekasmin pelave koNa.koTare |
इदम् पत्तन-देहहादि-केशोण्ड्रक इव अम्बरे ॥१।३।२४॥
idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
.
in That,
somewhere,
onewhere,
in a corner of the Cave,
delicate as a cloud~image,
all of these towns and such places are only illusions seen in the spacious sky
.
tasyA: kasmin.cit ekasmin_pelave koNa-koTare |
idam pattana-deha.Adi-kezoNDraka iva_ambare x
.
*vlm.24 Thus the habitable earth with everything it contains is situated in a small cell in one corner of consciousness, like a spot of flimsy cloud in the sky.
*vlm.p.24 Thus the habitable earth with everything it contains is situated in a small cell in one corner of consciousness, like a spot of flimsy cloud in the sky.
तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
tasmin asmin pure tanvi tat eva sadanam sthitam |
तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
.
here in this town,
dear girl,
there is this very home
—
but what of that
?
for likewise
in a speck of dust
this multitude of worlds is found
!
*AS. There in that town (tasmin asmin pure), O Slender One, (tanvi) the same house stays (tad eva sadanam sthitam). So what? (tasmAt kim) It stays like a host of worlds inside an atom.
tasmin_asmin pure tanvi tat eva sadanam sthitam |
tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam x
*vlm.p.25 The house of the holy brAhmaNa was situated in the same locality of consciousness which contains all the worlds in one of its atomic particles.
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
paramANau paramANau santi vatse cit.Atmani |
अन्तरन्तर्जगन्ति इति किंतु एतन् नाम शङ्क्यते ॥१।३।२६॥
antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
.
they are in Primal.Atom after Primal.Atom, child, in the Conscious Self
.
so, within, the worlds go.on
.
but this must be given careful thought
.
paramANau paramANau santi vatse cid.Atmani |
antar_antar_jaganti_iti kim.tu_etat nAma zaGkyate x
.
*vlm.26 Every atom of the intelligent soul contains unnumbered worlds within worlds, enough to remove your doubt of the brAhmaNa being able to see an entire kingdom within the space of his intellect.
*vlm.p.26 Every atom of the intelligent soul contains unnumbered worlds within worlds, enough to remove your doubt of the brAhmaNa being able to see an entire kingdom within the space of his intellect.
Liilaa said—
अष्टमे दिवसे विप्रः स मृतः परमेश्वरि ।
aSTame divase vipra: sa: mRta: paramezvari |
गतो वर्ष-गणो ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
.
Liilaa asked—
Supreme Goddess,
you say
that this twiceborn Braahmana has been dead for just eight days
and yet
these many years have passed for us
.
how can this be
?
aSTame divase vipra: sa:_mRta: paramezvari |
gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet x
.
*vlm. How can the Bráhmanic pair be ourselves, when they are dead only eight days before, and we have been reigning here for so many years?
*vlm.p.27 Liilaa asked, "How can we be the brAhmaNa couple when they died only eight days before and we have been reigning here for so many years?"
x
xx25 26 27
THE GODDESS:
देश-दैर्घ्यम् यथा न अस्ति काल-दैर्घ्यम् तथा अङ्गने ।
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
न अस्त्य्.एव इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
.
Time
has no length,
and Place likewise has no distance, Lady
.
it may not seem reasonable to you;
but pay attention,
I'll explain it all
:
deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu
.
*vlm.28 The Goddess replied:— In reality, there is neither any limit of space or time, nor any distance of place or length of time. Hear me now tell you the reason why.
29
यथा एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
तथा एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
.
as
this Projected mode is the shining of the world-creation
thus
is this Projected mode the flashing of a Moment in an Age
.
* #pratibhA = forthShining. I read it as Projection to a screen, or Reflection in a mirror. VWV. has "appearance"; VLM "reflection"; AS "mental impression"
*vwv.268/29. As this appearance of the creation of the world is just an illusion, so is this manifestation of a moment or an æon, only an illusion.
*vlm.p.29 As the universe is the reflection of the Divine Mind, so are infinity and eternity but representations of Himself.
*AS. As this (yathA etat) experience of the created world (jagat sarga avabhAsanam) is a mental impression only (pratibhAmAtram), likewise (tathA eva) the experience of a formed moment (kSaNa kalpa avabhAsanam) is a mental impression only (pratibhAmAtram).
* yathA.so/in.this.way- etat.this- pratibhA.screenProjection\mirrorReflection-mAtra.measure/mode.m jagat.world-sarga.creation.avabhAsana.shining.on/illumining-m | tathA.thus/in.that.way- etat.this- pratibhA.screenProjection\mirrorReflection-.mAtra.measure/mode.m kSaNa.instant/moment-kalpa.Doomsday.Age.avabhAsana.shining.on/illumining-m
30
क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
kSaNa-kalpam jagat-sarvam tvattA.mattA.Atma-janmanAm |
यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
.
an Age & a Moment
the World & the All
the state of self of "you" & "me" in all our births
how this appearance proceeds I shall.expain
:
pay.attention
.
*vlm.30. Attend to what I tell you about the manner in which we form the idea of time, and its distinct parts of a moment and an age, in the same way as we make the distinction of individualities in me, thee and this or that person...
* kSaNa.instant/moment-kalpa.Doomsday.Age-m jagat.world-sarva.all/every-m tvattA.xx-matta.rutting/mad-Atma.self/Self-janma.birth-nAm | yathAvat.in.such.a.way- pratibhAs.appearance/semblance-asya vakSye.I'll.expain the - krama.process/order.m imam.this - zRNu.hear/pay.attention.to
अनुभूय क्षणम् जीवो मिथ्या-मरण-मूर्च्छनम् ।
anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
.
when
the Living.jIva has suddenly experienced the false death-swoon,
having forgotten its prior existence,
it sees another
.
anubhUya kSaNam jIva:
mithyA-maraNa-mUrcchanam |
vismRtya prAktanam bhAvam
anyam pazyati suvrate x
.
*vlm. ... forgets his former nature and thinks himself to be another being.
*vlm.p.31 As soon as one feels the lack of senses after his death, he forgets his former nature and thinks himself to be another being.
तदेव उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
आधेयो ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
.
in an eyeblink
the spacious sky becomes another form in space,
an attribute of the Subject
and so it thinks thus
:
"here am I
...
tadeva_unmeSa.mAtreNa x
vyomni.eva x
vyoma-rUpi_api |
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati
*vlm.p.32 Then, in the twinkling of an eye, he assumes an empty form in the womb of emptiness and in that container he thinks within himself,
*AS. Then in a moment (tad eva unmeSamAtreNa) even tho he is in space (vyomni eva) and in the same form as space (vyomarUpi api) thinks (cetati) that (iti) I am here and should be situated in some support (aham AdhAre Adheya: ).
हस्त.पाद-आदिमान् देहो मम अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
"these hands & feet & organs are my body"
:
whatever it conceives.to.be the body,
thatever is the This he sees
.
*vlm. Thinking about body, he finds it presented before him.
* hasta.pAda.AdimAn deha: mama_ayam iti pazyati | yat eva cetati vapu: - whatever he conceives (his Vapu.body) – tat eva – that indeed - idam - as this - sa: pazyati he see/knows.
हस्त.पाद-आदिमान् देहो मम अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
"these hands & feet & organs are my body"
:
whatever it imagines as the body, that is what he sees
.
एतस्य अहम् पितुः पुत्रो वर्षाण्य् एतानि सन्ति मे ।
etasya_aham pitu: putra:_varSANi_etAni santi me |
इमे मे बान्धवा रम्या मम इदम् रम्यम् आस्पदम् ॥१।३।३४॥
ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
.
"this is my father,
I'm his son, so.many years of age, and these are my beloved friends
and this is my home and my abode
.
etasya - of him am – aham.I - pitu: - of the father- putra: - the son –
varSANi_etAni santi me - these years are @me -
ime me - and these @me -
bAndhava.relations.A:_ramya.delightful/enjoyable-.A:
mama - of/for
idam ramyam Aspadam
*vlm.p.34 Then he thinks in himself, "I am the son of this father and am so many years old. These are my dear friends and this is my pleasant home.
जातो ऽहम् अभवम् बालो वृद्धिम् यातो ऽहम् ईदृश: ।
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
बान्धवाश् च अस्य मे सर्वे तथा.एव विचरन्त्य् अमी ॥१।३।३५॥
bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
.
"I was born;
I became a boy;
and grown.up now, I am this way;
and all my relatives also carry.on likewise in their way."
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
bAndhavA: ca_asya me sarve tathA.eva vicaranti_amI
*vlm.p.35 I was born and became a boy, and then grew up to this age. There are all my friends and in the same course of their lives."
Vasishtha added—
चित्त-आकाश-घन~एकत्वात् स्वे ऽप्य् अन्ये ऽपि भवन्ति ते ।
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
एवम् न आमोदिते.अपि अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
.
from the congealing of Affective Space into oneself and others,
they
come to be
:
thus
each arises thus out.of the chitta* Affection,
as a fragment of the saMsAra
.
citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
evam na_Amodite_api_asya citte saMsAra-khaNDake
*vlm.p.36 Thus the compact density of the sphere of his soul presents him with many other images that appear to arise in it as in some part of the world.
.
* the analysis of manas Mind in FM will be fully discussed as we proceed. manas is a self-containing Class, a group that consists of manas (Mind—with a capital letter), buddhi (Intellective or analytic mind), chitta (Affective or emotional mind), and aham.kAra (Effective "I"dentity).
*vlm. Thus the compact density of the sphere of his soul, presents him many other figures, which appear to rise in it as in some part of the world.
न किम्चिद् अप्य् अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
.
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
nothing whatever has indeed appeared to be existent in pure spacious sky
—
and so
the seer in a dream is only Consciousness,
and thus likewise the seen also is Consciousness
.
*vlm.p.37 But they neither rise nor remain in the soul itself, which is as transparent as empty air. They appear to consciousness like a vision seen in a dream.
सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट दर्शना ।
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
यथा स्वप्ने तथा उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
.
from the all-pervasion of Oneness,
the perception of percepts in a dream arises;
and likewise perception of the other worlds
.
sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
yathA svapne tathA_udeti paraloka-dRk.Adibhi: x
.
*vlm.38 A person dreaming remains in one place but sees all manners of things in different places. Everything in the other world appears equally real, just like in his dream.
परलोके यथा उदेति तथैव इह अभ्युदेति सा ।
paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
.
as another world arises,
thus too the wishful effort overshines
as the dream.otherworld=wish.places
of an unreal reality
...
paraloke yathA_udeti x
tathA.eva_iha_abhyudeti sA x
tat x
svapna-paraloka~Iha-lokAnAm x
asatAm satAm x
.
*vlm.39. Again whatever is seen in the other world, the same occurs to men in their present states also; wherefore the reality of this and unreality of the other world, are both alike to a state of dreaming.
*vlm.p.39 Again, whatever is seen in the other world, the same occurs to men in their present states also. The unreality of the world of dreaming and the reality of this physical world are alike.
*sv.3.20.3-39 There is no essential difference between the experiences of this world and those of another all this being the thought-forms in the infinite consciousness.
न मनाग्.अपि भेदो ऽस्ति वीचीनाम् इव वारिणि ।
na manAk_api bheda:_asti vIcInAm iva vAriNi |
अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
.
there is no difference at.all between the water and the waves
.
in this way
this born universe
is unborn
and indestructible....
na manAk_api bheda:_asti vIcInAm iva vAriNi |
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
*vlm.p.40 Just like there is no difference among the waves of the same seawater, so the produced visible creation is the same as the unproduced intellectual world, both of which are equally indestructible.
स्वरूपत्वात् तु न अस्त्य्.एव यच् च भाति चिदेव सा ।
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
.
for tho it has identity,
yet it is not.at.all,
and what appears is only Consciousness
—
conceptionless,
empty of form,
the Supreme Sky
...
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
yathA.eva cetya-nirhINA parama-vyoma-rUpiNI x
.
*vlm.41. But in reality the appearance is nothing but a reflection of the intellect; and which apart from the intelligible spirit, is merely an empty vacuity.
*AS. ... without perceivables nature of the supreme space of (Consciousness) (stays the same), so is with perceivables supreme space of consciousness (stays the same), therefore perceivables are thought to be not different (from supreme space of consciousness), as waves from water.
सचेत्या.अपि तथा.एव एषा परमव्योम.रूपिणी ।
sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
तस्माच् चेत्यम् अतो न अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
.
what is Conceptual
is
what's to.be conceived as forms of Supreme Space
:
in That arise Conceptuals,
and nothing else,
like waves in water,
nothing else
.
sa.cetya.xx-A_api – altho she is conceivable - tathA.eva_eSA - even thus she is -
parama-vyoma=rUpiNI - a form of absolutely.spacious sky -
tasmAt.from/thru-that/therefore – cetyam.something.conceivable - ata:_na_anyat – not different than this - vIcitvAt iva v6Ari.ta: - as waves are not different than waters
.
*vlm.42 Altho presided over by the intelligible spirit, creation itself is a mere void, its only substance being the intelligible soul, like water is to waves.
#cetya –
cetyamfn. perceivable RV. vi , 1 , 5 ; (%{A4}) f. = %{tu4} (RV?) , x , 89 , 14.
x
xx40 41 42
***??? RV. vi , 1 , 5
6.1.5a tvaa/M vardhanti kSita/yaH pRthivyaa/M tvaa/M raa/ya
ubha/yaaso ja/naanaam
6.1.5c tva/M traataa/ taraNe ce/tyo bhuuH pitaa/ maataa/ sa/dam i/n
maa/nuSaaNaam
5 On earth the people magnify thee greatly, thee their
celestial and terrestrial riches.
Thou, Helper, must be known as our Preserver, Father and Mother of mankind for
ever. (Griffith).
वीचित्वम् च रसे न अस्ति शश-शृङ्गवद्.एव हि ।
vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
सा.एव चेत्यम् इव आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
.
a wave is not of the essence but of water;
U dont find horns even on the horniest hare
:
it's all only conceptual,
seemingly-so,
altho it is eternal in its character
.
*vlm.43. The waves tho formed of water, are themselves as false as the horns of hares; and their appearance as natural objects: is altogether false.
vIcitvam ca rase na_asti zaza-zRGga=vat eva hi |
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA_api_alam ||3|20|43||
तस्मान्_न अस्त्य्.एव दृश्यो ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
.
and therefore there is not any perceptual object
.
from where would the thoughts
of Seer and Sight
arise,
after the death-delusion
?
tasmAt.from/thru~that/therefore- na_asti.eva dRzya:_artha:
kuta:_ata:_draSTR-dRzya-dhI: |
nimiSeNa.eva jIvasya
mRti-mohAt anantaram x
.
*vlm.44. Hence there being no visible object in reality (except a false appearance of such), how can the observer have any idea of the visible, which loses its delusion at the moment of his death.
त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा उरसम् ।
yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
यथा वयो यथा संविद् यथास्थानम् यथा ईहितम् ॥१।३।४६॥
yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
यथा.बन्धु यथा.भृत्यम् यथा इह अस्तमय.उदयम् ।
yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
अजात एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
*vlm.45. After disappearance of the visible outer world from sight,
the soul reflects on its reminiscence of the creation in its inner world of the mind,
according to the proper time and place of every thing.
46. It remembers its birth, its parents, its age and its residence,
with its learning and all other pursuits in their exact manner and order.
47 It thinks of its friends and servants, and of the success and failure of its attempts.
The uncreated and incorporeal soul, in its intellectual form, reflects on the events of
its created and corporeal state.
#vayas – bird, oblation +
देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
.
thus place and time*,
action and flow,
Mind, Intellect, organs, and all,
suddenly,
'Presto!',
are a new birth
seen by the jIva after death
.
deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca x
jhaTiti.eva mRte:_ante x
vapu: pazyati yauvane x
.
*jd. the compound <deza-kAla> is often translated as "space-time".
but Space, in yv.FM, is boundless and infinite.
Place and Time are subjectively apparent limits.
एषा माता पिता ह्य् एष बालो ऽभूवम् अहम् त्व् इति ।
eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
न अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
.
"this is my mother & this is my father & I am their boy"
:
whether he knows it or not, what.he.is
is
entirely the product of Memory
.
eSA mAtA pitA hi_eSa:_bAla:_abhUvam aham tu_iti |
na_anubhUta:_anubhUta: vA ya: syAt smRti-maya: krama: x
.
*vlm. ... whether one may perceive it or not, it is all the product of his former reminiscence.
पश्चाद् उदेत्य् असौ तस्य पुष्पस्य इव फल.उदयः ।
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
निमिषेण.एव मे कल्पो गत इत्य् अनुभूयते ॥१।३।५०॥
nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
.
so it seems.to.emerge
like green fruit from a flower
:
"in a flash
–thus–
!
a kalpa.Age has passed for me"
:
such
is his experience
.
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: | nimiSeNa.eva me kalpa:_gata_iti_anubhUyate ||3|20|50||
*vlm.50. Then upon waking from this state of trance, like a fruit from the cell of a flower, it comes to find that a single moment appeared to it as the period of an age.
रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य् अभूत् ।
rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
.
rAtri:_dvAdaza-varSANi harizcandre tathA hi_abhUt |
kAntA-vira-hiNAm ekam vAsaram vatsarAyate - x
.
one night was twelve.years.long
they say
for the Emperor harish.candra
.
for a girl without her lover
half an afternoon lasts like a year
!
*vlm.p.51 It was in this way that in times past, King Harish Chandra thought one night to be twelve years. One day seems like a year to those who are separated from their beloved objects.
मृतो जातो ऽहम् अन्यो मे पिता इति स्वप्नतास्व् इव ।
mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
.
"I'm dead,
I'm born,
another is my father"
.
it's all in dreams,
hungry or full
in a dream
a person becomes satisfied
...
mRta:_jAta:_aham anya:
me pitA_iti svapnatAsu_iva |
abhuktasya.eva bhogasya x
bhukta-dhI:_upajAyate x
.
*vlm.52 Again, it is all false, whether the birth or death of someone in his dream, or being born and recognizing a father in infancy, or a hungry man imagining he is dining on dainty food.
*vlm.p.52 Again, it is all false, whether the birth or death of someone in his dream, or being born and recognizing a father in infancy, or a hungry man imagining he is dining on dainty food.
*AS. ... Feeling of having enjoyed something (bhuktadhIH) arises (upajAyate) in someone who has not enjoyed anything (abhuktasya eva bhogasya). It is describing illusory feelings arising to complete the world experience.
भुक्ते ऽप्य् अभुक्त-धीर् दृष्टम् इत्य् अलङ्कित-वादिषु ।
bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
विप्रलम्भो ऽपि लाभश् च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
.
or
when
tho full, he feels hunger,
complaining of his emptiness,
when an empty hall becomes full,
thronging like a great festival,
when he finds his lost love again whether in drunkenness or dream
...
bhukte_api_a.bhukta-dhI:_dRSTam ity_alaGkita-vAdiSu |
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi
x
.
*vlm.53. So when a sated man says he is starving, or one declares he is an eye witness of a thing he has not seen, or an empty space is full of people, or that he has got a lost treasure in his dream, who is there to believe him?
*vlm.p.53 So who would believe a satisfied man after eating who says he is starving, or one who declares that he is an eyewitness of something he had not seen, or an empty space full of people, or that someone found lost treasure in his dream?
~DC ... or in the one with full stomach thoughts of hunger seen, or talk of getting not enough food. In the consciousness of drunkard or in dream empty can become full, hard easy, and separated together.
*AS. Feeling of not having enjoyed something, even after enjoying it, (bhukte 'py abhukta-dhIH), such are found among people who say unsubstantiated things (dRSTam ity alaGkita-vAdiSu). The empty space is scattered about by hordes of people and both feelings of loss and acquisition arise in the confused or dream state experiences.
तैक्ष्ण्यम् यथा मरिच-बीज-कणे स्थितम् स्वम्
taikSNyam yathA marica-bIja-kaNe sthitam svam
स्तम्भेषु च अरचित-पुत्रक-जालम् अन्तः ।
stambheSu ca_aracita-putraka-jAlam anta: |
दृश्यम् त्व् अनन्यद् इदम्.एवम् अजे ऽस्ति शान्तम्
dRzyam tu_ananyat idam evam aje_asti zAntam
तस्य अस्ति बन्धन-विमोक्ष-दृशः कुतः काः ॥१।३।५४॥
tasya_asti bandhana-vimokSa-dRza: kuta: kA: ||3|20|54||
.
just as there are sharpness and pungency
latent within a pepper-seed
and in a temple pillar there's an uncarved net of images
where no separate object is seen
so in the unborn
there is peace
.
how are there bondage and release for the seer
and why
?
taikSNyam yathA marica-bIja-kaNe sthitam svam stambheSu ca_aracita-putraka-jAlam anta: x
dRzyam tu_ananyad idam evam aje_asti zAntam tasya_asti bandhana-vimokSa-dRza: kuta: kA: x
.
*AS. ... the seen (dRzyam) is at peace (asti zAntam) in an undistinguished form (ananyad) in the unborn Brahman (aje). So from where and what ideas of binding and liberation of the "seen" can come?
*vlm.54. But this visible world rests in the invisible spirit of God, as the property of pungency, resides in the particles, of the pepper seed, and as the painted pictures on a column....
.
oॐm
.
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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
next Canto:
FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
+++
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/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0
FM.3.20 PROJECTIVE PRATIBHAA.IMAGINING 1.my04..06
https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..06%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
FM.3.20
*PROJECTIVE IMAGINATION*
jd:
Sarasvatî the River.Goddess, Goddess of Speech and Song, explains
how
there can be two Lîlâ.s & two husbands;
and other things, including
an interesting glimpse of the experience of death
*The GODDESS Sarasvatî declared—}*
स ते भर्ता अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
या असाव् अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
.
*is*
*now*
*the Twiceborn EarthLord Vasishtha*
*&*
*the one called Arundhatî, the Brâhmana's wife*
*—*
*is*
*—*
*you*
*fair lady*
*!*
.
sa:_te bhartA_adya sampanna:_dvija:_bhUpa.*EarthLord.*.tva.*.ship/.ity*.m
Agata: |
yA_as*Av_a*rundhatI nAma brAhmaNI sA tvam aGgane
.
*vlm.p.1. Saraswatî said to Lîlâ, "That brAhmaNa whom I described before,
wife Arundhati is no other than yourself, the best of women.
चक्रवाकाव् इव नवौ भुवि जातौ शिवाव् इव ॥१।३।०२॥
.
*just as*
*here you two ruled,*
*so*
*there those two became husband and wife,*
*like two young Chakra.wâka birds,*
*or the God Shiva** beside his Pârvatî*
*on earth*
*.*
*vlm.p.2 You two are the same pair now reigning over this realm, resembling
a pair of doves in your nuptial love, and the gods Shiva and Parvati in
your might."
cakravAkAv_iva navau bhuvi jAtau zivAv_iva
eSa* te kathita: sarva: prAktana: saMsRti.krama: |
भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव.स्वरूप.धृक् ॥१।३।३॥
bhrAnti.mAtrakam AkAzam evam jIva.svarUpa.dhRk ||3|20|3||
.
*It's as I told you*
*:*
*all that went before*
*—the Stages of Samsâric.Convolution—the Delusion—*
*it is all merely Space*
*which is the support of all **Life.forms*
*.*
eSa* te kathita: sarva: .* all this has been told to you . *
prAktana: saMsRti.krama: |
bhrAnti.mAtrakam . *as a Mode of delusive error* AkAzam evam . *so Space is*
jIva.svarUpa.dhRk *. the underlying support of the nature of a life.form. *
*. *
*vlm.p.3 "I have related your past lives to you so that you may know the
individual soul to be only air, and that knowledge of its reality is an
error.
भ्रमाद् अस्माच् चिद्.आकाशे भ्रमो ऽयम् प्रतिबिम्बितः ।
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
asatya* eva vA satya:_bhavato:_bhava.bhaGga=da: ||3|20|4||
.
*in that delusion in chit.Space*
*this delusion is reflected*
*:*
*whether not.So or So,*
*there's no distinction between the two*
*.*
bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: | asatya* eva vA
*vlm.4 False knowledge casts its reflection on consciousness and causes its
error also...
*vlm.p.4 False knowledge casts its reflection on consciousness and causes
its error also. (Errors in the senses breed errors in the mind.) This makes
you doubtful of the truth and untruth of the two states (of the material
and intellectual worlds).
तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
sarga:_nir.argalAn_artha.bodhAn na_anya:_vi.jRmbhate ||3|20|5||
.
*and so,*
*what may be mere delusion*
*or what may become projected delusion, a sarga.Creation,*
*is not something else,*
*but expansion into the free unimpeded realization of things*
*. *
tasmAt*.from.that/therefore* bhrAnti*.delusion/error*.maya.*made*: kas
*.who?which* syAt.*would.be <http://would.be> *kas*.who?which* vA*.or*
bhrAnti*.delusion/error*.
ujjhita*.projected*.:
bhavet.*may.become* |
sarga.*creation*:
nir.*without*.argala.*lock/obstruction*.an
artha*.meaning/thing*.bodha.*realizing*.an
na.*no/t* anyat*.other*: vijRmbh<.*2expand*.ate.*ze.is <http://ze.is>*
*. *
*vlm.5. Therefore the question, 'which is true and which is untrue,' has no
better solution than that all creations, (whether visible or invisible,
mental or ideal), are equally false and unsubstantial.
*vlm.p.5 Therefore the question, ‘Which is true and which is untrue?’ has
no better answer than that all creations are equally false and
unsubstantial."
इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल.लोचना ।
iti_AkarNya ciram cAru vismaya.utphulla.locanA |
भूत्वा उवाच वचो लीला लीला.अलस.पद.अक्षरम् ॥१।३।०६॥
bhUtvA_uvAca vaca: lIlA lIlA.alasa.pada.akSaram ||3|20|6||
.
*Hearing this,*
*for a long time, my dear, she was wide.eyed with amazement*
*and Lîlâ's playful words grew still*
*—*
*but then ...*
*.*
iti_AkarNya ciram
cAru
vismaya.utphulla.locanA |
bhUtvA_uvAca vacas_lIlA
lIlA.alasa.pada.akSaram *.*
*. *
*vlm.p.6 Vasishtha said:—Hearing these words of the goddess, Lîlâ was
her softly.
देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
kva vipra.jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|7||
.
*Goddess, Lady, how can your words be false?*
*how can this happen, in what way?*
*where is that **Vipra.Seer **living in his own home?*
*and where are we seated?*
*and where is 'here'*
*?*
devi bho:_tvat vaca:_mithyA katham sampanna*.effected/accomplished*.m
IdRza.m | kva vipra.jIva: sva.gRhe kva_ime vayam iha sthitA:
*. *
*vlm. How is it, O Goddess! that your words are so incoherent with truth,
you make us the same, with the Brahmanic pair, who are in their own house,
and we are sitting here in our palace.
tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
कथम् भान्ति गृहस्य अन्तर् मद्भर्ता येष्व् अवस्थितः ॥१।३।०८॥
.
*they are*
*in some place upon the earth,*
*among those hills *
*amid the ten directions*
*:*
*how*
*do they appear within this house,*
*and my own husband among them*
*?*
tAdRk.*thatever* . loka.*people/world*.antara.*inner/within*.m sA.*she/it
.f.. *
bhU: te zailA: tA: diza:.daza |
*. *
*vlm.8. And how is it possible that the small space of the room in which my
husband's body is lying, could contain those spacious lands and hills and
9
मत्त ऐरावतो बद्धः सर्षपस्य इव कोटरे ।
matta* airAvata:_baddha: sarSapasya_iva koTare |
मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
.
*this is like*
*a rutting elephant*
*bound in the hollow of a mustard.seed*
*!*
*it's like*
*a mosquito making war with a pride of lions in the hollow of an atom**
*.*
*jd.: *aNu is translated as "atom" in the same sense as Greek philosophers,
as the smallest indivisible: the paramAnu.Superatom is the "singularity" of
the Big Bang.
mazakena kRtam yuddham simha.oghai:_aNu.koTare ||
*vlm. (more picturesque but less accurate, since aNu is not a nut) has "a
gnat fighting with a body of lions in a nutshell."
padma.akSe sthApita:_meru:_nigIrNa:_bhRGga.sUnunA |
स्वप्न.अब्द.गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
svapna.abda.garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
.
*it's like*
*Mount.Meru*
*captured in a lotus seed and swallowed by a baby bee*
*.*
*when*
*the peacocks hear the roar of dream.clouds*
*they dance their thirst for the dream.rain*
*!*
padma.akSe sthApita: meru:
nigIrNa:_bhRGga.sUnunA
svapna.abda.garjitam zrutvA
citram nRtyanti barhiNa: *.*
*. *
*jd. as she is thirsting for an answer from the Goddess.
*vlm.p.10 It is as incredible as to believe a lotus seed contains a hill,
or to be devoured by a little bee, or that peacocks are dancing hearing the
roaring of clouds in a dream.
असमञ्जसम्.एव एतद् यथा सर्व.ईश्वर.ईश्वरि ।
तथा गृह.अन्तः पृथिवी शैलाश् चेत्य् असमञ्जसम् ॥१।३।११॥
tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
.
*makes*
*no sense,*
*Goddess of all the Gods*
*!*
*within this little house there are the whole wide earth and all its hills*
*?*
*to me it makes totally no sense*
*!*
asamaJjasam eva_etad
yathA sarva.Izvara.Izvari |
tathA gRha.anta: pRthivI
zailAz cety asamaJjasam *.*
*. *
*vlm.p.11 O great goddess of gods, it is equally improbably to say that
this earth, with all its mountains and other things, is contained within
the small space of a sleeping room.
यथावद् एतद् देव.ईशि कथय अमलया धिया ।
yathAvat etat deva.Izi kathaya_amalayA dhiyA |
प्रसाद.अनुगृहीते हि न उद्विजन्ते महा.ओजसः ॥१।३।१२॥
prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
.
*divine lady,*
*please explain all this*
*so that I understand it all*
*.*
*even great heroes call on you, Lady, to help their troubled understanding*
*.*
yathAvat etat
deva.Izi
kathaya_amalayA dhiyA
na_udvijante mahA.ojasa: *.*
*. *
*vlm.p.12 Therefore, O goddess, please explain this mystery clearly to me,
because it is by your favor only that the learned are cleared of their
questions."
न अहम् मिथ्या वदामि इदम् यथावच् छृणु सुन्दरि ।
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
.
*do not tell a lie*
*so pay attention*
*lovely lady*
*for breach of the Order of things is not done by anyone like us*
*.*
na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
bhedanam niyatInAm hi kriyate na_asmat.Adibhi:
*. *
*vlm. ... transgression of the law is a thing unknown to us...
is nanritam vadeta — never tell an untruth.)
vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
मर्यादाम् ताम् मया भिन्नाम् को ऽपरः पालयिष्यति ॥१।३।१४॥
maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
.
*who else but me is there to protect the truth*
*?*
vibhidyamAnAm anyena sthApayAmi_aham eva yAm | maryAdAm tAm mayA bhinnAm
ka:_apara: pAlayiSyati
*vlm.14. It is I that establish the law when others are about to break it;
if then I should slight the same, who else is there who would observe it.
*vlm.p.14 It is I who established the law when others are about to break
it. If I should slight the law, who else is there who would observe it?
sa=grAma.dvija.jIva.AtmA tasmin.eva sva.sadmani |
व्योम्न्य्.एव इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
.
*in his village*
*the **Twiceborn Vasishtha **himself,*
*a sky.Self,*
*perceives*
*his own home in the spacious sky**
*.*
sa=grAma.dvija.jIva.AtmA tasmin.n eva sva.sadmani | vyomni.eva_idam
mahArASTram vyoma.AtmA.eva prapazyati
.
*vlm.p.15 The individual soul of the village brAhmaNa saw within itself and
in his own house the image of this great kingdom, just as his departed
spirit now sees the same in its empty void. (Therefore both these states
are equally ideal.)
* the concept of "sky" will receive much attention in pages to come. here
the term is "vyoma", the spacious sky, the present space. related terms are
"AkAza" elemental space, and "kha" personal space (as in su.kha and
du:kha); but these will often indicate the sky above you.
प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता अन्यथा ।
prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
svapne jAgrat.smRti:_yadvat etat maraNam aGgane ||3|20|16||
.
*for each of you*
*your former memories are lost*
*:*
*you re.arise differently*
*.*
*it is like dreams*
*that forget waking memory*
*:*
*such is death, lovely lady*
*.*
prAktanI sA smRti:_luptA
yuvayo:_uditA_anyathA
etat maraNam aGgane
*. *
*vlm.16. But you have lost the remembrance of the states of your former
lives after death, as they lose the recollection of waking events in the
dreaming state.
*sv.3.20.16 The memory of the past is hidden, and you two have risen again.
Death is but waking from a dream. Birth which arises from a wish is no more
real than the wish, like waves in a mirage!
यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
yathA kathA.artha.saMgrAma: maru.bhUmau jalam yathA ||3|20|17||
.
*as *
*in a dream there are the Three Worlds*
*and in Samkalpa.Conception is this triple world,*
*as a battle in an epic adventure,*
*or as water in a desert mirage *
*...*
yathA svapne tri.bhuvanam saMkalpe tri.jagad_yathA |
*. *
*vlm.17. As the appearance of the three worlds in dream, and their
formation in the imagination; or as the description of a warfare in an epic
poem and water in the mirage of a maru or sandy desert (are all false):
tasya brAhmaNa.gehasya sa=zaila.vana.pattanA |
इयम् अन्तः स्थिता भूमिः संकल्प.आदर्शयोर् इव ॥१।३।१८॥
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
.
*in the **Brâhmana**'s house,*
*hills & woods & towns & earth itself exist *
*within*
*.*
*all this is mirrored saMkalpa.Concept*
*. *
tasya brAhmaNa.gehasya sa=zaila.vana.pattanA |
iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva
*vlm.18. So were the hills and habitations which were seen in the empty
space of the Bráhman's house, which was no other than the capacity of his
own mind to form the images of its fancy, and receive the external
impressions like a reflecting mirror.
asatyA.eva_iyam AbhAti satyA_iva ghana.sargatA |
तस्मात् सत्या अवभासस्य चिद्.व्योम्नः कोश.कोटरे ॥१।३।१९॥
tasmAt satyA_avabhAsasya cit.vyomna: koza.koTare ||3|20|19||
.
*it is not.So**
*but it appears as.if So,*
*thickening into materiality from That*
*as manifest*
*being.So in a sheath of chit.space <http://chit.space>*
*. *
asatyA.eva – *unreal yet *. iyam – *this .* AbhAti.*forthShining *.
satyA_iva . *as.if real .* ghana.sargatA .* the state of a thickening cloud
of creation . *
tasmAt –
satyA_avabhAsasya
cid.vyomna:
koza.koTare
*x *
*. *
*jd: Here and throughout FM, the term <sat> (commonly translated as
"Being") is also translated as "what is So", or "Suchness". The term <tat>
is "That" (capitalized) when it refers to the brahman.Immensity. you should
consider the Great.Saying <OM tat sat> in this light.
*vlm.19. All these tho unreal, yet they appear as real substances on
account of the reality of the intellect, which is seated in the cavity of
the inmost sheath of the body and reflects the images.
असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य् असत् ।
asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
mRgatRSNA.taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
.
*what has arisen out.of the not.So*
*—by means of Memory—*
*is also not.So*
*.*
*if there are waves in the water of a mirage,*
*tho there's a wave,*
*it is not.So*
*.*
asatyAt . *from being unreal . *yat.*what* samutpanna*.x.*m *by/with*
smRti.*memory
*yA nAma tat api_asat |
mRgatRSNA.taraGgiNyAm taraGga:_api na sat yata:
*x *
*. *
*vlm.20. But these images, which are derived from the remembrance of unreal
objects of the world, are as unreal as those objects which cast their
reflexions in the intellect; just as the waves rising in the river of a
mirage, are as unreal as the mirage itself.
idam tvadIyam sadanam tat geha.AkAza.koza.gam |
विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
.
*—*
*it is not here, it is only a sheathing of Space*
*.*
*know me and you and everything to be*
*the Conscious.sky*
*entirely*
*. *
idam tvadIyam sadanam tat geha.AkAza.koza.gam |
viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam
svapna.sambhrama.saMkalpa.sva.anubhUti.paramparA: |
प्रमाणान्य् अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
.
*these conceptual experiences,*
*one by one,*
*are the evidences that show you the way to sambodha.Realization, *
*like a lamp*
*. *
svapna.sambhrama.saMkalpa.sva.anubhUti.paramparA: |
pramANAni_atra mukhyAni sambodhAya pradIpavat
*. *
*AS. … understanding (sambodha) as by a shiny lamp (pradIpavat).
*vlm. … the best evidences, that afford us their light for the
understanding of this truth.
*vlm.22 Our dreams and fallacies, our desires and fancies, and also our
notions and ideas serve as the best evidence to understand this truth (that
nothing is true beside the subjective mind, which creates and forms,
produces and presents all objects to our view).
*vlm.p.22 Our dreams and fallacies, our desires and fancies, and also our
notions and ideas serve as the best evidence to understand this truth (that
nothing is true beside the subjective mind, which creates and forms,
produces and presents all objects to our view).
sthita:_brAhmaNa.geha.antar dvija.jIva: tat ambare |
स=समुद्र.वना पृथ्वी स्थित.अब्ज इव षट्पदः ॥१।३।२३॥
sa=samudra.vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
.
*seated in the **Brâhmana**'s house,*
*the twiceborn** Living.jIva **in the open sky *
*is *
*Earth *
*with all its seas and woods,*
*like a bee seated in a lotus*
*. *
sthita:_brAhmaNa.geha.antar_dvija.jIva:_tat ambare |
sa=samudra.vanA pRthvI sthita.abja* iva SaTpada:
*. *
*vlm.p.23 The spirit of the brAhmaNa resided in the emptiness of his house
(the body), with the seas, forests and the earth within itself, like a bee
lives in the lotus.
तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
tasyA: kasmin.cit ekasmin pelave koNa.koTare |
idam pattana.deha.Adi.kezoNDraka* iva_ambare ||3|20|24||
.
*in That,*
*somewhere,*
*onewhere,*
*in a corner of the Cave,*
*delicate as a cloud.image,*
*all of these towns and such places are only illusions seen in the
spacious sky*
*. *
tasyA: kasmin.cit ekasmin_pelave koNa.koTare |
idam pattana.deha.Adi.kezoNDraka iva_ambare
*. *
*vlm.24 Thus the habitable earth with everything it contains is situated in
a small cell in one corner of consciousness, like a spot of flimsy cloud in
the sky.
*vlm.p.24 Thus the habitable earth with everything it contains is situated
in a small cell in one corner of consciousness, like a spot of flimsy cloud
in the sky.
तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
tasmin asmin pure tanvi tat eva sadanam sthitam |
tasmAt kim trasareNu.antar_jagat.vRndam iva sthitam ||3|20|25||
.
*here in this town,*
*dear girl,*
*there is this very home*
*—*
*but what of that*
*?*
*for likewise*
*in a speck of dust*
*this multitude of worlds is found*
*!*
*AS. There in that town (tasmin asmin pure), O Slender One, (tanvi) the
same house stays (tad eva sadanam sthitam). So what? (tasmAt kim) It stays
like a host of worlds inside an atom.
tasmin_asmin pure tanvi tat eva sadanam sthitam |
*vlm.p.25 The house of the holy brAhmaNa was situated in the same locality
of consciousness which contains all the worlds in one of its atomic
particles.
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
paramANau paramANau santi vatse cit.Atmani |
अन्तरन्तर्जगन्ति इति किंतु एतन् नाम शङ्क्यते ॥१।३।२६॥
antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
.
*. *
*so, within, the worlds go.on*
*. *
*but this must be given careful thought*
*. *
paramANau paramANau santi vatse cid.Atmani |
antar_antar_jaganti_iti kim.tu_etat nAma zaGkyate
*vlm.26 Every atom of the intelligent soul contains unnumbered worlds
within worlds, enough to remove your doubt of the brAhmaNa being able to
see an entire kingdom within the space of his intellect.
*vlm.p.26 Every atom of the intelligent soul contains unnumbered worlds
within worlds, enough to remove your doubt of the brAhmaNa being able to
see an entire kingdom within the space of his intellect.
अष्टमे दिवसे विप्रः स मृतः परमेश्वरि ।
aSTame divase vipra: sa: mRta: paramezvari |
gata:_varSa.gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
.
*Lîlâ asked—*
*Supreme Goddess,*
*you say *
*that this twiceborn **Brâhmana** has been dead for just eight days*
*and yet*
*these many years have passed for us*
*.*
*how can this be*
*?*
aSTame divase vipra: sa:_mRta: paramezvari |
*. *
*vlm. How can the Bráhmanic pair be ourselves, when they are dead only
eight days before, and we have been reigning here for so many years?
xx25 26 27
*THE GODDESS: *
देश.दैर्घ्यम् यथा न अस्ति काल.दैर्घ्यम् तथा अङ्गने ।
deza.dairghyam yathA na_asti kAla.dairghyam tathA_aGgane |
न अस्त्य्.एव इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
.
*has no length,*
*and Place likewise has no distance, Lady*
*.*
*it may not seem reasonable to you;*
*but pay attention,*
*I'll explain it all*
*:*
deza.dairghyam yathA na_asti kAla.dairghyam tathA_aGgane |
na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu
*vlm.28 The Goddess replied:— In reality, there is neither any limit of
space or time, nor any distance of place or length of time. Hear me now
tell you the reason why.
29
yathA_etat pratibhA.mAtram jagat.sarga.avabhAsanam |
तथा एतत् प्रतिभा.मात्रम् क्षण.कल्प.अवभासनम् ॥१।३।२९॥
tathA_etat pratibhA.mAtram kSaNa.kalpa.avabhAsanam ||3|20|29||
.
*as*
*this Projected mode is the shining of the world.creation*
*thus*
*is this Projected mode the flashing of a Moment in an Age*
*.*
* #pratibhA = forthShining. I read it as Projection to a screen, or
Reflection in a mirror. VWV. has "appearance"; VLM "reflection"; AS "mental
impression"
*vwv.268/29. As this appearance of the creation of the world is just an
illusion, so is this manifestation of a moment or an æon, only an illusion.
*vlm.p.29 As the universe is the reflection of the Divine Mind, so are
infinity and eternity but representations of Himself.
*AS. As this (yathA etat) experience of the created world (jagat sarga
avabhAsanam) is a mental impression only (pratibhAmAtram), likewise (tathA
eva) the experience of a formed moment (kSaNa kalpa avabhAsanam) is a
mental impression only (pratibhAmAtram).
*.screenProjection\mirrorReflection.*mAtra.*measure/mode*.m jagat.*world.*
sarga.*creation*.avabhAsana*.shining.on/illumining.*m | tathA.
*thus/in.that.way.* etat.*this*. pratibhA
*.screenProjection\mirrorReflection.*.mAtra.*measure/mode*.m kSaNa.
*instant/moment*.kalpa.*Doomsday.Age*.avabhAsana*.shining.on/illumining.*m
30
क्षण.कल्पम् जगत्.सर्वम् त्वत्ता.मत्त.आत्म.जन्मनाम् ।
kSaNa.kalpam jagat.sarvam tvattA.mattA.Atma.janmanAm |
यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
.
*the World & the All*
*the state of self of "you" & "me" in all our births*
*how this appearance proceeds I shall.expain*
*:*
*pay.attention*
*.*
*vlm.30. Attend to what I tell you about the manner in which we form the
idea of time, and its distinct parts of a moment and an age, in the same
way as we make the distinction of individualities in me, thee and this or
that person...
*all/every*.m tvattA*.xx.*matta.*rutting/mad.*Atma.*self/Self*.janma.
*birth.*nAm | yathAvat*.in.such.a.way.* pratibhAs*.appearance/semblance.*asya
vakSye*.I'll.expain the .* krama.*process/order.*m imam.*this .
*zRNu.*hear/pay.attention.to
<http://pay.attention.to>*
अनुभूय क्षणम् जीवो मिथ्या.मरण.मूर्च्छनम् ।
anubhUya kSaNam jIva:_mithyA.maraNa.mUrcchanam |
विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
.
*the Living.j**Iva** has suddenly experienced the false death.swoon,*
*having forgotten its prior existence,*
*it sees another*
*. *
anubhUya kSaNam jIva:
mithyA.maraNa.mUrcchanam |
vismRtya prAktanam bhAvam
anyam pazyati suvrate
*vlm. ... forgets his former nature and thinks himself to be another being.
*vlm.p.31 As soon as one feels the lack of senses after his death, he
forgets his former nature and thinks himself to be another being.
tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
आधेयो ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
.
*the spacious sky becomes another form in space,*
*an attribute of the Subject *
*and so it thinks thus*
*:*
*"here am I*
*...*
tadeva_unmeSa.mAtreNa
vyomni.eva
vyoma.rUpi_api |
Adheya:_ayam iha_AdhAre sthita:_aham iti cetati
*vlm.p.32 Then, in the twinkling of an eye, he assumes an empty form in the
womb of emptiness and in that container he thinks within himself,
*AS. Then in a moment (tad eva unmeSamAtreNa) even tho he is in space
(vyomni eva) and in the same form as space (vyomarUpi api) thinks (cetati)
that (iti) I am here and should be situated in some support (aham AdhAre
Adheya: ).
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
*:*
*whatever it conceives.to.be <http://conceives.to.be> the body, *
*thatever is the This he sees*
*. *
*vlm. Thinking about body, he finds it presented before him.
* hasta.pAda.AdimAn deha: mama_ayam iti pazyati | yat eva cetati vapu:
he conceives (his Vapu.body) – *tat eva – *that indeed . *idam . *as this .
sa: *pazyati *he see/knows. *
हस्त.पाद.आदिमान् देहो मम अयम् इति पश्यति ।
hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
.
*:*
*whatever it imagines as the body, that is what he sees*
*. *
एतस्य अहम् पितुः पुत्रो वर्षाण्य् एतानि सन्ति मे ।
etasya_aham pitu: putra:_varSANi_etAni santi me |
इमे मे बान्धवा रम्या मम इदम् रम्यम् आस्पदम् ॥१।३।३४॥
ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
.
*I'm his son, so.many years of age, and these are my beloved friends *
*and this is my home and my abode*
*.*
etasya . *of him am *– aham.*I .* pitu: . *of the father. *putra: . *the
son – *
varSANi_etAni santi me .* these years are @me . *
ime me .* and these @me . *
bAndhava.*relation*s.A:_ramya.*delightful/enjoyable*..A:
mama . *of/for*
idam ramyam Aspadam
*vlm.p.34 Then he thinks in himself, "I am the son of this father and am so
many years old. These are my dear friends and this is my pleasant home.
जातो ऽहम् अभवम् बालो वृद्धिम् यातो ऽहम् ईदृश: ।
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
बान्धवाश् च अस्य मे सर्वे तथा.एव विचरन्त्य् अमी ॥१।३।३५॥
bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
.
*I became a boy;*
*and grown.up now, I am this way;*
*and all my relatives also carry.on likewise in their way."*
jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
bAndhavA: ca_asya me sarve tathA.eva vicaranti_amI
*vlm.p.35 I was born and became a boy, and then grew up to this age. There
are all my friends and in the same course of their lives."
चित्त.आकाश.घन.एकत्वात् स्वे ऽप्य् अन्ये ऽपि भवन्ति ते ।
citta.AkAza.ghana.ekatvAt sve_api_anye_api bhavanti te |
एवम् न आमोदिते.अपि अस्य चित्ते संसार.खण्डके ॥१।३।३६॥
evam na_Amodite_api_asya citte saMsAra.khaNDake ||3|20|36||
.
*from the congealing of Affective Space into oneself and others,*
*they*
*come to be*
*: *
*thus*
*each arises thus out.of the chitta* Affection,*
*as a fragment of the saMsAra*
*. *
citta.AkAza.ghana.ekatvAt sve_api_anye_api bhavanti te |
evam na_Amodite_api_asya citte saMsAra.khaNDake
*vlm.p.36 Thus the compact density of the sphere of his soul presents him
with many other images that appear to arise in it as in some part of the
world.
* the analysis of manas Mind in FM will be fully discussed as we proceed.
(Affective or emotional mind), and aham.kAra (Effective "I"dentity).
*vlm. Thus the compact density of the sphere of his soul, presents him many
other figures, which appear to rise in it as in some part of the world.
न किम्चिद् अप्य् अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
.
na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
*—*
*and so*
*the seer in a dream is only Consciousness,*
*and thus likewise the seen also is Consciousness*
*.*
*vlm.p.37 But they neither rise nor remain in the soul itself, which is as
transparent as empty air. They appear to consciousness like a vision seen
in a dream.
sarvaga.ekatayA yasmAt sA svapne dRSTa_darzanA |
यथा स्वप्ने तथा उदेति परलोक.दृग्.आदिभिः ॥१।३।३८॥
yathA svapne tathA_udeti paraloka.dRk.Adibhi: ||3|20|38||
.
*from the all.pervasion of Oneness,*
*the perception of percepts in a dream arises;*
*and likewise perception of the other worlds*
*.*
sarvaga.ekatayA yasmAt sA svapne dRSTa_darzanA |
yathA svapne tathA_udeti paraloka.dRk.Adibhi:
*. *
*vlm.38 A person dreaming remains in one place but sees all manners of
things in different places. Everything in the other world appears equally
real, just like in his dream.
परलोके यथा उदेति तथैव इह अभ्युदेति सा ।
paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
tat svapna.paraloka.Iha.lokAnAm asatAm satAm ||3|20|39||
.
*as another world arises,*
*thus too the wishful effort overshines*
*as the dream.otherworld=wish.places*
*of an unreal reality*
*...*
paraloke yathA_udeti
tathA.eva_iha_abhyudeti sA
tat
svapna.paraloka.Iha.lokAnAm
asatAm satAm
*. *
*vlm.39. Again whatever is seen in the other world, the same occurs to men
in their present states also; wherefore the reality of this and unreality
of the other world, are both alike to a state of dreaming.
*vlm.p.39 Again, whatever is seen in the other world, the same occurs to
men in their present states also. The unreality of the world of dreaming
and the reality of this physical world are alike.
this world and those of another all this being the thought.forms in the
न मनाग्.अपि भेदो ऽस्ति वीचीनाम् इव वारिणि ।
na manAk_api bheda:_asti vIcInAm iva vAriNi |
अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
.
*.*
*in this way*
*this born universe *
*is unborn *
*and indestructible....*
na manAk_api bheda:_asti vIcInAm iva vAriNi |
ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
*vlm.p.40 Just like there is no difference among the waves of the same
seawater, so the produced visible creation is the same as the unproduced
intellectual world, both of which are equally indestructible.
स्वरूपत्वात् तु न अस्त्य्.एव यच् च भाति चिदेव सा ।
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
yathA.eva cetya.nirhINA parama.vyoma.rUpiNI ||3|20|41||
.
*for tho it has identity,*
*yet it is not.at.all, *
*and what appears is only Consciousness*
*—*
*conceptionless,*
*empty of form,*
*the Supreme Sky*
*...*
svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
*. *
*vlm.41. But in reality the appearance is nothing but a reflection of the
intellect; and which apart from the intelligible spirit, is merely an empty
vacuity.
*AS. ... without perceivables nature of the supreme space of
(Consciousness) (stays the same), so is with perceivables supreme space of
consciousness (stays the same), therefore perceivables are thought to be
not different (from supreme space of consciousness), as waves from water.
सचेत्या.अपि तथा.एव एषा परमव्योम.रूपिणी ।
तस्माच् चेत्यम् अतो न अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
.
*is*
*what's to.be <http://to.be> conceived as forms of Supreme Space*
*: *
*in That arise Conceptuals,*
*and nothing else,*
*like waves in water,*
*nothing else*
*. *
sa.cetya.*xx.*A_api – *altho she is conceivable . *tathA.eva_eSA .* even
thus she is . *
parama.vyoma=rUpiNI .* a form of **absolutely.spacious sky . *
tasmAt.*from/thru.that/therefore *– cetyam.*something*.*conceivable .
*ata:_na_anyat
– *not different than this . *vIcitvAt iva v6Ari.ta: . *as waves are not
different than waters*
*. *
*vlm.42 Altho presided over by the intelligible spirit, creation itself is
a mere void, its only substance being the intelligible soul, like water is
to waves.
*cetya*mfn. perceivable RV. vi , 1 , 5 ; (%{A4}) f. = %{tu4} (RV?) , , 89 ,
14.
*x*
xx40 41 42
****??? RV. vi , 1 , 5*
6.1.5a tvâ/M vardhanti kSita/yaH pRthivyâ/M tvâ/M râ/ya ubha/yâso ja/nânâm
6.1.5c tva/M trâtâ/ taraNe ce/tyo bhuuH pitâ/ mâtâ/ sa/dam i/n mâ/nuSâNâm
5 On earth the people magnify thee greatly, thee their celestial and
terrestrial riches.
Thou, Helper, must be known as our Preserver, Father and Mother of mankind
for ever. (Griffith).
vIcitvam ca rase na_asti zaza.zRGgavat eva hi |
सा.एव चेत्यम् इव आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
.
*U dont find horns even on the horniest hare*
*: *
*it's all only conceptual,*
*seemingly.so,*
*altho it is eternal in its character*
*. *
*vlm.43. The waves tho formed of water, are themselves as false as the
horns of hares; and their appearance as natural objects: is altogether
false.
sA.eva cetyam iva_ApannA sva.bhAvAt acyutA_api_alam ||3|20|43||
tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR.dRzya.dhI: |
निमिषेण.एव जीवस्य मृति.मोहाद् अनन्तरम् ॥१।३।४४॥
nimiSeNa.eva jIvasya mRti.mohAt anantaram ||3|20|44||
.
*and therefore there is not any perceptual object*
*.*
*from where would the thoughts*
*of Seer and Sight*
*arise,*
*after the death.delusion*
*?*
tasmAt.*from/thru.that/therefore*. na_asti.eva dRzya:_artha:
kuta:_ata:_draSTR.dRzya.dhI: |
nimiSeNa.eva jIvasya
mRti.mohAt anantaram
*. *
*vlm.44. Hence there being no visible object in reality (except a false
appearance of such), how can the observer have any idea of the visible,
which loses its delusion at the moment of his death.
tri.jagat.dRzya.sarga.zrI: pratibhAm upagacchati |
यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा उरसम् ।
yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
यथा वयो यथा संविद् यथास्थानम् यथा ईहितम् ॥१।३।४६॥
yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
यथा.बन्धु यथा.भृत्यम् यथा इह अस्तमय.उदयम् ।
yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
अजात एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
.
*in its place,*
*its time,*
*its beginning,*
*its due order,*
*its standing.up,*
*its mother and its father,*
*its perfection in the pains of birth,*
*in its saMvit.Awareness,*
*its home, its dwelling,*
*in its friends, in its servants,*
*in its rising & its setting*
*.*
*and*
*tho unborn*
*I am born."*
*so*
*the Consciousness.body contemplates*
*. *
tri.jagat.dRzya.sarga.zrI:
pratibhAm upagacchati
yathAdezam
yathAkAlam
yathArambham
yathAkramam
yathA.utpAdam
yathA.mAtR yathA.pitR
yathA_urasam
yathA vayo
yathA saMvit
yathAsthAnam
yathA_Ihitam
yathA.bandhu
yathA.bhRtyam
yathA_iha_astamaya.udayam
ajAta* eva jAta:_aham
iti cetati cit.vapu:
*. *
*vlm.45. After disappearance of the visible outer world from sight,
the soul reflects on its reminiscence of the creation in its inner world of
the mind,
according to the proper time and place of every thing.
46. It remembers its birth, its parents, its age and its residence,
with its learning and all other pursuits in their exact manner and order.
47 It thinks of its friends and servants, and of the success and failure of
its attempts.
The uncreated and incorporeal soul, in its intellectual form, reflects on
the events of
its created and corporeal state.
देश.काल.क्रिया.द्रव्य+मनो.बुद्धि.इन्द्रिय.आदि च ।
deza.kAla.kriyA.dravya+manas=buddhi.indriya.Adi ca |
झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
.
*action and flow,*
*Mind, Intellect, organs, and all,*
*suddenly,*
*'Presto!',*
*are a new birth*
*seen by the jIva after death*
*.*
deza.kAla.kriyA.dravya+manas=buddhi.indriya.Adi ca
jhaTiti.eva mRte:_ante
vapu: pazyati yauvane
*jd. the compound <deza.kAla> is often translated as "space.time".
but Space, in yv.FM, is boundless and infinite.
Place and Time are subjectively apparent limits.
एषा माता पिता ह्य् एष बालो ऽभूवम् अहम् त्व् इति ।
eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
na_anubhUta:_anubhUta:_vA ya: syAt smRti.maya: krama: ||3|20|49||
.
*"this is my mother & this is my father & I am their boy"*
*: *
*whether he knows it or not, what.he.is <http://what.he.is>*
*is*
*entirely the product of Memory*
*. *
eSA mAtA pitA hi_eSa:_bAla:_abhUvam aham tu_iti |
*. *
*vlm. ... whether one may perceive it or not, it is all the product of his
former reminiscence.
पश्चाद् उदेत्य् असौ तस्य पुष्पस्य इव फल.उदयः ।
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
निमिषेण.एव मे कल्पो गत इत्य् अनुभूयते ॥१।३।५०॥
nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
.
*like green fruit from a flower*
*: *
*"in a flash*
*–thus**–*
*!*
*a kalpa.Age has passed for me"*
*:*
*such*
*is his experience*
*.*
pazcAt udeti_asau tasya puSpasya_iva phala.udaya: | nimiSeNa.eva me
kalpa:_gata_iti_anubhUyate ||3|20|50||
*vlm.50. Then upon waking from this state of trance, like a fruit from the
cell of a flower, it comes to find that a single moment appeared to it as
the period of an age.
rAtri: dvAdaza.varSANi harizcandre tathA hi_abhUt |
कान्ता.विर.हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
kAntA.vira.hiNAm ekam vAsaram vatsarAyate ||3|20|51||
.
rAtri:_dvAdaza.varSANi harizcandre tathA hi_abhUt |
kAntA.vira.hiNAm ekam vAsaram vatsarAyate *.*
*. *
*one night was twelve.years.long *
*they say *
*for the Emperor harish.candra*
*. *
*for a girl without her lover*
*half an afternoon lasts like a year*
*! *
*vlm.p.51 It was in this way that in times past, King Harish Chandra
thought one night to be twelve years. One day seems like a year to those
who are separated from their beloved objects.
मृतो जातो ऽहम् अन्यो मे पिता इति स्वप्नतास्व् इव ।
mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
abhuktasya.eva bhogasya bhukta.dhI:_upajAyate ||3|20|52||
.
*"I'm dead,*
*I'm born,*
*another is my father"*
.
*it's all in dreams,*
*hungry or full*
*in a dream*
*a person becomes satisfied*
*...*
mRta:_jAta:_aham anya:
me pitA_iti svapnatAsu_iva |
abhuktasya.eva bhogasya
*. *
*vlm.52 Again, it is all false, whether the birth or death of someone in
his dream, or being born and recognizing a father in infancy, or a hungry
man imagining he is dining on dainty food.
*vlm.p.52 Again, it is all false, whether the birth or death of someone in
his dream, or being born and recognizing a father in infancy, or a hungry
man imagining he is dining on dainty food.
*AS. ... Feeling of having enjoyed something (bhuktadhIH) arises
(upajAyate) in someone who has not enjoyed anything (abhuktasya eva
bhogasya). It is describing illusory feelings arising to complete the world
experience.
bhukte_api_a.bhukta.dhI:_dRSTam iti_alaGkita.vAdiSu |
शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
vipralambha:_api lAbha:_ca mada.svapna.Adi.saMvidi ||3|20|53||
.
*or when tho full, he feels hunger,*
*complaining of his emptiness; *
*or when an empty hall becomes full,*
*thronging like a great festival; *
*or when he finds his lost love again whether in drunkenness or dream*
*...*
.
bhukte_api_a.bhukta.dhI:_dRSTam ity_alaGkita.vAdiSu |
zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
*. *
*vlm.53. So when a sated man says he is starving, or one declares he is an
eye witness of a thing he has not seen, or an empty space is full of
people, or that he has got a lost treasure in his dream, who is there to
believe him?
*vlm.p.53 So who would believe a satisfied man after eating who says he is
starving, or one who declares that he is an eyewitness of something he had
not seen, or an empty space full of people, or that someone found lost
treasure in his dream?
can become full, hard easy, and separated together.
*AS. Feeling of not having enjoyed something, even after enjoying it,
unsubstantiated things (dRSTam ity alaGkita.vAdiSu). The empty space is
acquisition arise in the confused or dream state experiences.
taikSNyam yathA marica.bIja.kaNe sthitam svam
स्तम्भेषु च अरचित.पुत्रक.जालम् अन्तः ।
stambheSu ca_aracita.putraka.jAlam anta: |
दृश्यम् त्व् अनन्यद् इदम्.एवम् अजे ऽस्ति शान्तम्
dRzyam tu_ananyat idam evam aje_asti zAntam
tasya_asti bandhana.vimokSa.dRza: kuta: kA: ||3|20|54||
.
*just as there are sharpness and pungency*
*latent within a pepper.seed*
*and in a temple pillar there's an uncarved net of images*
*where no separate object is seen*
*so in the unborn*
*there is peace*
*.*
*how are there bondage and release for the seer*
*and why*
*?*
taikSNyam yathA marica.bIja.kaNe sthitam svam stambheSu
ca_aracita.putraka.jAlam anta:
dRzyam *tu_a*nanyad idam evam aje_asti zAntam tasya_asti
bandhana.vimokSa.dRza: kuta: kA:
*.*
*o*ॐ*m*
*.*
*next Canto*
*FM3021*
FM.3.20 PROJECTIVE PRATIBHAA.IMAGINING 1.my04..06
सर्ग ३.२०
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
>
>
>
>
>
>
>
>
>
>
>
>
> *Projective Imagination*
> jd:
>
> Sarasvatii the River.Goddess, Goddess of Speech and Song, explains
>
> how
>
> there can be two Liilaa.s & two husbands;
>
> and other things, including
>
> an interesting glimpse of the experience of death
>
> .
>
>
>
>
>
>
> *The GODDESS Sarasvatii declared—}*
>
>
> स ते भर्ता अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
>
> sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
>
> या असाव् अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
>
> yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
>
> .
>
>
> *is*
>
> *now*
>
> *the Twiceborn EarthLord Vasishtha*
>
> *&*
>
> *the one called Arundhatii, the Braahmana's wife*
>
> *—*
>
> *is*
>
> *—*
>
> *you*
>
> *fair lady*
>
> *!*
> *vlm.p.1. Saraswatii said to Liilaa, "That brAhmaNa whom I described
> before, the one who become a monarch on earth, is the same as your husband.
> His wife Arundhati is no other than yourself, the best of women.
>
> .
>
> Agata: |
>
> yA_as*Av_a*rundhatI nAma brAhmaNI sA tvam aGgane
>
>
> इह इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
>
> iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
>
> चक्रवाकाव् इव नवौ भुवि जातौ शिवाव् इव ॥१।३।०२॥
>
> cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
>
> .
>
>
> *here you two ruled,*
>
> *so*
>
> *there those two became husband and wife,*
>
> *like two young Chakra.waaka birds,*
>
> *or the God Shiva** beside his Paarvatii*
>
> *on earth*
>
> *.*
> *vlm.p.2 You two are the same pair now reigning over this realm,
> resembling a pair of doves in your nuptial love, and the gods Shiva and
> Parvati in your might."
>
> iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
>
> cakravAkAv_iva navau bhuvi jAtau zivAv_iva
>
>
>
>
>
>
>
>
>
> एष ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
>
> eSa* te kathita: sarva: prAktana: saMsRti-krama: |
>
> भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
>
> bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
>
> .
>
>
> *:*
>
> *all that went before*
>
> *—the Stages of Samsaaric.convolution-the Delusion—*
>
> *it is all merely Space*
>
> *which is the support of all **Life.forms*
>
> *.*
>
> eSa* te kathita: sarva: -* all this has been told to you - *
>
> prAktana: saMsRti-krama: |
>
> bhrAnti.mAtrakam - *as a Mode of delusive error* AkAzam evam - *so Space
> is* jIva-svarUpa-dhRk *- the underlying support of the nature of a
> life.form. *
>
> *. *
> *vlm.p.3 "I have related your past lives to you so that you may know the
> individual soul to be only air, and that knowledge of its reality is an
> error.
>
>
>
> भ्रमाद् अस्माच् चिद्.आकाशे भ्रमो ऽयम् प्रतिबिम्बितः ।
>
> bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
>
> असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
>
> asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
>
> .
>
>
> *this delusion is reflected*
>
> *:*
>
> *whether not.So or So,*
>
> *there's no distinction between the two*
>
> *.*
> bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
>
> asatya* eva vA satya:_bhavato:_bhava-bhaGga=da:
>
>
>
> *vlm.4 False knowledge casts its reflection on consciousness and causes
> its error also...
>
> *vlm.p.4 False knowledge casts its reflection on consciousness and causes
> its error also. (Errors in the senses breed errors in the mind.) This makes
> you doubtful of the truth and untruth of the two states (of the material
> and intellectual worlds).
>
>
>
> तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
>
> tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
>
> सर्गो_निर्.अर्गलान् अर्थ-बोधान् न अन्यो वि.जृम्भते ॥१।३।०५॥
>
> sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
>
> .
>
>
> *what may be mere delusion *
>
> *or what may become projected delusion, a sarga.Creation,*
>
> *is not something else, *
>
> *but expansion into the free unimpeded realization of things*
>
> *. *
> tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
>
> sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate
>
>
> *. *
> *vlm.5. Therefore the question, 'which is true and which is untrue,' has
> no better solution than that all creations, (whether visible or invisible,
> mental or ideal), are equally false and unsubstantial.
>
> *vlm.p.5 Therefore the question, ‘Which is true and which is untrue?’ has
> no better answer than that all creations are equally false and
> unsubstantial."
>
>
>
>
>
> इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
>
> iti_AkarNya ciram cAru vismaya.utphulla-locanA |
>
> भूत्वा उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
>
> bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
>
> .
>
>
> *for a long time, my dear, she was wide.eyed with amazement*
>
> *and Liilaa's playful words grew still*
>
> *—*
>
> *but then ... *
>
> *x *
>
> *. *
> iti_AkarNya ciram
>
> cAru
>
> vismaya.utphulla-locanA |
>
> bhUtvA_uvAca vacas_lIlA
>
>
> *. *
> *vlm.p.6 Vasishtha said:—Hearing these words of the goddess, Liilaa was
> confused in her mind, and with her eyes staring with wonder, she addressed
> her softly.
>
>
> xx04 05 06
>
>
>
> *Liilaa asked—*
> देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
>
> devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
>
> क्व विप्र-जीवः स्व.गृहे क्व इमे वयम् इह स्थिताः ॥१।३।०७॥
>
> kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
>
> .
>
>
> *how can this happen, in what way?*
>
> *where is that **Vipra.Seer **living in his own home?*
>
> *and where are we seated?*
>
> *and where is 'here'*
>
> *?*
> devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
>
>
> *. *
> *vlm. How is it, O Goddess! that your words are so incoherent with truth,
> you make us the same, with the Brahmanic pair, who are in their own house,
> and we are sitting here in our palace.
>
>
>
> तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता दिशो.दश ।
>
> tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
>
> कथम् भान्ति गृहस्य अन्तर् मद्भर्ता येष्व् अवस्थितः ॥१।३।०८॥
>
> katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
>
> .
>
> -f.- *
> bhU: te zailA: tA: diza:.daza |
>
> katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
>
>
> *in some place upon the earth,*
>
> *among those hills *
>
> *amid the ten directions*
>
> *:*
>
> *how*
>
> *do they appear within this house,*
>
> *and my own husband among them*
>
> *?*
>
> *x *
>
> *. *
> *vlm.8. And how is it possible that the small space of the room in which
> my husband's body is lying, could contain those spacious lands and hills
> and the ten sides of the sky: (as I already saw in my trance-Sámádhi).
>
>
>
> 9
>
> मत्त ऐरावतो बद्धः सर्षपस्य इव कोटरे ।
>
> matta* airAvata:_baddha: sarSapasya_iva koTare |
>
> मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
>
> mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
>
> .
>
>
> *a rutting elephant*
>
> *bound in the hollow of a mustard-seed*
>
> *!*
>
> *it's like*
>
> *a mosquito making war with a pride of lions in the hollow of an atom**
>
> *.*
> *jd.: *aNu is translated as "atom" in the same sense as Greek philosophers,
>
> as the smallest indivisible: the paramAnu.Superatom is the "singularity"
> of the Big Bang.
>
> matta_airAvata: - baddha: sarSapasya_iva koTare |
>
> mazakena kRtam yuddham simha.oghai:_aNu-koTare ||
>
> *vlm. (more picturesque but less accurate, since aNu is not a nut) has "a
> gnat fighting with a body of lions in a nutshell."
>
>
>
> पद्म.अक्षे स्थापितो मेरुर् निगीर्णो भृङ्ग-सूनुना ।
>
> padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
>
> स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
>
> svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
>
> .
>
>
> *Mount.Meru*
>
> *captured in a lotus seed and swallowed by a baby bee*
>
> *.*
>
> *when*
>
> *the peacocks hear the roar of dream-clouds*
>
> *they dance their thirst for the dream-rain*
>
> *!*
>
> padma.akSe sthApita: meru: x
>
> nigIrNa:_bhRGga-sUnunA *x*
>
> svapna.abda-garjitam zrutvA x
>
> citram nRtyanti barhiNa: * -* *x *
>
> *. *
> *jd. as she is thirsting for an answer from the Goddess.
>
> *vlm.p.10 It is as incredible as to believe a lotus seed contains a hill,
> or to be devoured by a little bee, or that peacocks are dancing hearing the
> roaring of clouds in a dream.
>
>
>
> असमञ्जसम्.एव एतद् यथा सर्व.ईश्वर.ईश्वरि ।
>
> asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
>
> तथा गृह.अन्तः पृथिवी शैलाश् चेत्य् असमञ्जसम् ॥१।३।११॥
>
> tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
>
> .
>
>
> *makes*
>
> *no sense,*
>
> *Goddess of all the Gods*
>
> *!*
>
> *within this little house there are the whole wide earth and all its hills*
>
> *?*
>
> *to me it makes totally no sense*
>
> *!*
> asamaJjasam eva_etad
>
> yathA sarva~Izvara~Izvari |
>
> tathA gRha.anta: pRthivI
>
>
> *. *
> *vlm.p.11 O great goddess of gods, it is equally improbably to say that
> this earth, with all its mountains and other things, is contained within
> the small space of a sleeping room.
>
>
>
> यथावद् एतद् देव.ईशि कथय अमलया धिया ।
>
> yathAvat etat deva.Izi kathaya_amalayA dhiyA |
>
> प्रसाद.अनुगृहीते हि न उद्विजन्ते महा.ओजसः ॥१।३।१२॥
>
> prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
>
> .
>
>
> *divine lady,*
>
> *please explain all this*
>
> *so that I understand it all*
>
> *.*
>
> *even great heroes call on you, Lady, to help their troubled understanding*
>
> *.*
> yathAvat etat x
>
> deva.Izi x
>
> kathaya_amalayA dhiyA x
>
> prasAda.anugRhIte hi x
>
>
> *. *
> *vlm.p.12 Therefore, O goddess, please explain this mystery clearly to me,
> because it is by your favor only that the learned are cleared of their
> questions."
>
>
>
>
>
> न अहम् मिथ्या वदामि इदम् यथावच् छृणु सुन्दरि ।
>
> na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
>
> भेदनम् नियतीनाम् हि क्रियते न अस्मद्-आदिभिः ॥१।३।१३॥
>
> bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
>
> .
>
>
> *do not tell a lie*
>
> *so pay attention*
>
> *lovely lady*
>
> *for breach of the Order of things is not done by anyone like us*
>
> *.*
> na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
>
> bhedanam niyatInAm hi kriyate na_asmat.Adibhi:
>
>
> *. *
> *vlm. ... transgression of the law is a thing unknown to us...
>
> *vlm.p.13. The goddess Saraswatii said:— Hear me, fair maiden! I did not
> tell you a lie. Transgression of the law is a thing unknown to us. (The law
> is nanritam vadeta — never tell an untruth.)
>
>
>
> विभिद्यमानाम् अन्येन स्थापयाम्य् अहम्.एव याम् ।
>
> vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
>
> मर्यादाम् ताम् मया भिन्नाम् को ऽपरः पालयिष्यति ॥१।३।१४॥
>
> maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
>
> .
>
>
> *who else but me is there to protect the truth*
>
> *? *
> vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
>
> maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati
>
> *vlm.14. It is I that establish the law when others are about to break it;
> if then I should slight the same, who else is there who would observe it.
>
> *vlm.p.14 It is I who established the law when others are about to break
> it. If I should slight the law, who else is there who would observe it?
>
>
>
> स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
>
> sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
>
> व्योम्न्य्.एव इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
>
> vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
>
> .
>
>
> *in his village*
>
> *the **Twiceborn Vasishtha **himself,*
>
> *a sky-Self,*
>
> *perceives*
>
> *his own home in the spacious sky**
>
> *.*
> sa=grAma-dvija-jIva.AtmA tasmin-n eva sva.sadmani |
>
> vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati
>
> *vlm.p.15 The individual soul of the village brAhmaNa saw within itself
> and in his own house the image of this great kingdom, just as his departed
> spirit now sees the same in its empty void. (Therefore both these states
> are equally ideal.)
>
> * the concept of "sky" will receive much attention in pages to come. here
> the term is "vyoma", the spacious sky, the present space. related terms are
> "AkAza" elemental space, and "kha" personal space (as in su.kha and
> du:kha); but these will often indicate the sky above you.
>
>
>
> प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता अन्यथा ।
>
> prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
>
> स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
>
> svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
>
> .
>
>
> *your former memories are lost*
>
> *:*
>
> *you re.arise differently*
>
> *.*
>
> *it is like dreams*
>
> *that forget waking memory*
>
> *:*
>
> *such is death, lovely lady*
>
> *.*
>
> prAktanI sA smRti:_luptA *x*
>
> yuvayo:_uditA_anyathA *x*
>
> svapne jAgrat-smRti:_yadvat *x*
>
> etat maraNam aGgane *x *
>
> *. *
> *vlm.16. But you have lost the remembrance of the states of your former
> lives after death, as they lose the recollection of waking events in the
> dreaming state.
>
> *sv.3.20.16 The memory of the past is hidden, and you two have risen
> again. Death is but waking from a dream. Birth which arises from a wish is
> no more real than the wish, like waves in a mirage!
>
>
>
> यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
>
> yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
>
> यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
>
> yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
>
> .
>
>
> *in a dream there are the Three Worlds*
>
> *and in Samkalpa.Conception is this triple world,*
>
> *as a battle in an epic adventure,*
>
> *or as water in a desert mirage *
>
> *...*
> yathA svapne tri.bhuvanam saMkalpe tri.jagad_yathA |
>
> yathA kathA.artha-saMgrAma:_maru-bhUmau jalam yathA
>
> *vlm.17. As the appearance of the three worlds in dream, and their
> formation in the imagination; or as the description of a warfare in an epic
> poem and water in the mirage of a maru or sandy desert (are all false):
>
>
>
> तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
>
> tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
>
> इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
>
> iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
>
> .
>
>
> *in the **Braahmana**'s house,*
>
> *hills & woods & towns & earth itself exist *
>
> *within*
>
> *.*
>
> *all this is mirrored saMkalpa.Concept*
>
> *. *
>
> tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
>
> iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva *x *
>
> *. *
> *vlm.18. So were the hills and habitations which were seen in the empty
> space of the Bráhman's house, which was no other than the capacity of his
> own mind to form the images of its fancy, and receive the external
> impressions like a reflecting mirror.
>
>
>
> असत्या.एव इयम् आभाति सत्या इव घन-सर्गता ।
>
> asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
>
> तस्मात् सत्या अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
>
> tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
>
> .
>
>
> *but it appears as.if So,*
>
> *thickening into materiality from That*
>
> *as manifest*
>
> *being.So in a sheath of chit-space*
>
> *. *
>
> asatyA.eva – *unreal yet * - iyam – *this -* AbhAti.*forthShining *-
> satyA_iva - *as.if real -* ghana-sargatA -* the state of a thickening
> cloud of creation - *
>
> tasmAt –
>
> satyA_avabhAsasya
>
> cid.vyomna:
>
> koza-koTare
>
> *x *
>
> *. *
> *jd: Here and throughout FM, the term <sat> (commonly translated as
> "Being") is also translated as "what is So", or "Suchness". The term <tat>
> is "That" (capitalized) when it refers to the brahman.Immensity. you should
> consider the Great.Saying <OM tat sat> in this light.
>
> *vlm.19. All these tho unreal, yet they appear as real substances on
> account of the reality of the intellect, which is seated in the cavity of
> the inmost sheath of the body and reflects the images.
>
>
>
> असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य् असत् ।
>
> asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
>
> मृगतृष्णा-तरङ्गिण्याम् तरङ्गो ऽपि न सद् यतः ॥१।३।२०॥
>
> mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
>
> .
>
>
> *—by means of Memory—*
>
> *is also not.So*
>
> *.*
>
> *if there are waves in the water of a mirage,*
>
> *tho there's a wave,*
>
> *it is not.So*
>
> *.*
>
> asatyAt - *from being unreal - * yat.*what* samutpanna*.x.*m *by/with*
> smRti.*memory *yA nAma tat api_asat |
> mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata:
>
>
> *. *
> *vlm.20. But these images, which are derived from the remembrance of
> unreal objects of the world, are as unreal as those objects which cast
> their reflexions in the intellect; just as the waves rising in the river of
> a mirage, are as unreal as the mirage itself.
>
>
>
> इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
>
> idam tvadIyam sadanam tat geha.AkAza-koza-gam |
>
> विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
>
> viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
>
> .
>
>
> *—*
>
> *it is not here, it is only a sheathing of Space*
>
> *.*
>
> *know me and you and everything to be*
>
> *the Conscious.sky*
>
> *entirely*
>
> *. *
> idam tvadIyam sadanam tat geha.AkAza-koza-gam |
>
> viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam
>
>
>
> स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
>
> svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
>
> प्रमाणान्य् अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
>
> pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
>
> .
>
>
> *these conceptual experiences,*
>
> *one by one,*
>
> *are the evidences that show you the way to sambodha.Realization, *
>
> *like a lamp*
>
> *. *
>
> svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
>
> pramANAni_atra mukhyAni sambodhAya pradIpavat *x *
>
> *. *
> *AS. … understanding (sambodha) as by a shiny lamp (pradIpavat).
>
> *vlm. … the best evidences, that afford us their light for the
> understanding of this truth.
>
> *vlm.22 Our dreams and fallacies, our desires and fancies, and also our
> notions and ideas serve as the best evidence to understand this truth (that
> nothing is true beside the subjective mind, which creates and forms,
> produces and presents all objects to our view).
>
> *vlm.p.22 Our dreams and fallacies, our desires and fancies, and also our
> notions and ideas serve as the best evidence to understand this truth (that
> nothing is true beside the subjective mind, which creates and forms,
> produces and presents all objects to our view).
>
>
>
> स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
>
> sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
>
> स=समुद्र-वना पृथ्वी स्थित.अब्ज इव षट्पदः ॥१।३।२३॥
>
> sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
>
> .
>
>
> *the twiceborn** Living.jIva **in the open sky *
>
> *is *
>
> *Earth *
>
> *with all its seas and woods,*
>
> *like a bee seated in a lotus*
>
> *. *
>
> sthita:_brAhmaNa.geha.antar_dvija-jIva:_tat ambare |
>
> sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: *x *
>
> *. *
> *vlm.p.23 The spirit of the brAhmaNa resided in the emptiness of his house
> (the body), with the seas, forests and the earth within itself, like a bee
> lives in the lotus.
>
>
>
> तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
>
> tasyA: kasmin.cit ekasmin pelave koNa.koTare |
>
> इदम् पत्तन-देहहादि-केशोण्ड्रक इव अम्बरे ॥१।३।२४॥
>
> idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
>
> .
>
>
> *somewhere,*
>
> *onewhere,*
>
> *in a corner of the Cave,*
>
> *delicate as a cloud~image,*
>
> *all of these towns and such places are only illusions seen in the
> spacious sky*
>
> *. *
>
> tasyA: kasmin.cit ekasmin_pelave koNa-koTare |
>
> idam pattana-deha.Adi-kezoNDraka iva_ambare *x *
>
> *. *
> *vlm.24 Thus the habitable earth with everything it contains is situated
> in a small cell in one corner of consciousness, like a spot of flimsy cloud
> in the sky.
>
> *vlm.p.24 Thus the habitable earth with everything it contains is situated
> in a small cell in one corner of consciousness, like a spot of flimsy cloud
> in the sky.
>
>
>
> तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
>
> tasmin asmin pure tanvi tat eva sadanam sthitam |
>
> तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
>
> tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
>
> .
>
>
> *dear girl,*
>
> *there is this very home*
>
> *—*
>
> *but what of that*
>
> *?*
>
> *for likewise*
>
> *in a speck of dust*
>
> *this multitude of worlds is found*
>
> *!*
> *AS. There in that town (tasmin asmin pure), O Slender One, (tanvi) the
> same house stays (tad eva sadanam sthitam). So what? (tasmAt kim) It stays
> like a host of worlds inside an atom.
>
> tasmin_asmin pure tanvi tat eva sadanam sthitam |
>
> *vlm.p.25 The house of the holy brAhmaNa was situated in the same locality
> of consciousness which contains all the worlds in one of its atomic
> particles.
>
>
>
> परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
>
> paramANau paramANau santi vatse cit.Atmani |
>
> अन्तरन्तर्जगन्ति इति किंतु एतन् नाम शङ्क्यते ॥१।३।२६॥
>
> antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
>
> .
>
>
> *. *
>
> *so, within, the worlds go.on*
>
> *. *
>
> *but this must be given careful thought*
>
> *. *
> paramANau paramANau santi vatse cid.Atmani |
>
>
> *. *
> *vlm.26 Every atom of the intelligent soul contains unnumbered worlds
> within worlds, enough to remove your doubt of the brAhmaNa being able to
> see an entire kingdom within the space of his intellect.
>
> *vlm.p.26 Every atom of the intelligent soul contains unnumbered worlds
> within worlds, enough to remove your doubt of the brAhmaNa being able to
> see an entire kingdom within the space of his intellect.
>
>
>
> अष्टमे दिवसे विप्रः स मृतः परमेश्वरि ।
>
> aSTame divase vipra: sa: mRta: paramezvari |
>
> गतो वर्ष-गणो ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
>
> gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
>
> .
>
>
> *Supreme Goddess,*
>
> *you say *
>
> *that this twiceborn **Braahmana** has been dead for just eight days*
>
> *and yet*
>
> *these many years have passed for us*
>
> *.*
>
> *how can this be*
>
> *?*
> aSTame divase vipra: sa:_mRta: paramezvari |
>
>
> *. *
> *vlm. How can the Bráhmanic pair be ourselves, when they are dead only
> eight days before, and we have been reigning here for so many years?
>
> *vlm.p.27 Liilaa asked, "How can we be the brAhmaNa couple when they died
> only eight days before and we have been reigning here for so many years?"
>
>
> xx25 26 27
>
>
>
> *THE GODDESS: *
>
>
> देश-दैर्घ्यम् यथा न अस्ति काल-दैर्घ्यम् तथा अङ्गने ।
>
> deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
>
> न अस्त्य्.एव इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
>
> na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
>
> .
>
>
> *has no length,*
>
> *and Place likewise has no distance, Lady*
>
> *.*
>
> *it may not seem reasonable to you;*
>
> *but pay attention,*
>
> *I'll explain it all*
>
> *:*
> deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
>
> na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu
>
> *vlm.28 The Goddess replied:— In reality, there is neither any limit of
> space or time, nor any distance of place or length of time. Hear me now
> tell you the reason why.
>
>
>
> 29
>
> यथा एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
>
> yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
>
> तथा एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
>
> tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
>
> .
>
>
> *this Projected mode is the shining of the world-creation*
>
> *thus*
>
> *is this Projected mode the flashing of a Moment in an Age*
>
> *.*
> * #pratibhA = forthShining. I read it as Projection to a screen, or
> Reflection in a mirror. VWV. has "appearance"; VLM "reflection"; AS "mental
> impression"
>
> *vwv.268/29. As this appearance of the creation of the world is just an
> illusion, so is this manifestation of a moment or an æon, only an illusion.
>
> *vlm.p.29 As the universe is the reflection of the Divine Mind, so are
> infinity and eternity but representations of Himself.
>
> *AS. As this (yathA etat) experience of the created world (jagat sarga
> avabhAsanam) is a mental impression only (pratibhAmAtram), likewise (tathA
> eva) the experience of a formed moment (kSaNa kalpa avabhAsanam) is a
> mental impression only (pratibhAmAtram).
>
> *.screenProjection\mirrorReflection-*mAtra.*measure/mode*.m jagat.*world-*
> sarga.*creation*.avabhAsana*.shining.on/illumining-*m | tathA.
> *thus/in.that.way-* etat.*this*- pratibhA
> *.screenProjection\mirrorReflection-*.mAtra.*measure/mode*.m kSaNa.
> *instant/moment*-kalpa.*Doomsday.Age*.avabhAsana*.shining.on/illumining-*m
>
>
> 30
>
> क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
>
> kSaNa-kalpam jagat-sarvam tvattA.mattA.Atma-janmanAm |
>
> यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
>
> yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
>
> .
>
>
> *the World & the All*
>
> *the state of self of "you" & "me" in all our births*
>
> *how this appearance proceeds I shall.expain*
>
> *:*
>
> *pay.attention*
>
> *.*
> *vlm.30. Attend to what I tell you about the manner in which we form the
> idea of time, and its distinct parts of a moment and an age, in the same
> way as we make the distinction of individualities in me, thee and this or
> that person...
>
> *all/every*-m tvattA*.xx-*matta.*rutting/mad-*Atma.*self/Self*-janma.
> *birth-*nAm | yathAvat*.in.such.a.way-* pratibhAs*.appearance/semblance-*asya
> vakSye*.I'll.expain the -* krama.*process/order.*m imam.*this - *zRNu.*hear/pay.attention.to
> <http://pay.attention.to>*
>
>
> अनुभूय क्षणम् जीवो मिथ्या-मरण-मूर्च्छनम् ।
>
> anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
>
> विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
>
> vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
>
> .
>
>
> *the Living.j**Iva** has suddenly experienced the false death-swoon,*
>
> *having forgotten its prior existence,*
>
> *it sees another*
>
> *. *
> anubhUya kSaNam jIva:
>
> mithyA-maraNa-mUrcchanam |
>
> vismRtya prAktanam bhAvam
>
>
> *. *
> *vlm. ... forgets his former nature and thinks himself to be another
> being.
>
> *vlm.p.31 As soon as one feels the lack of senses after his death, he
> forgets his former nature and thinks himself to be another being.
>
>
>
> तदेव उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
>
> tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
>
> आधेयो ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
>
> Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
>
> .
>
>
> *the spacious sky becomes another form in space,*
>
> *an attribute of the Subject *
>
> *and so it thinks thus*
>
> *:*
>
> *"here am I*
>
> *...*
> tadeva_unmeSa.mAtreNa x
>
> vyomni.eva x
>
> vyoma-rUpi_api |
>
> Adheya:_ayam iha_AdhAre sthita:_aham iti cetati
>
> *vlm.p.32 Then, in the twinkling of an eye, he assumes an empty form in
> the womb of emptiness and in that container he thinks within himself,
>
> *AS. Then in a moment (tad eva unmeSamAtreNa) even tho he is in space
> (vyomni eva) and in the same form as space (vyomarUpi api) thinks (cetati)
> that (iti) I am here and should be situated in some support (aham AdhAre
> Adheya: ).
>
>
>
> हस्त.पाद-आदिमान् देहो मम अयम् इति पश्यति ।
>
> hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
>
> यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
>
> yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
>
> .
>
>
> *:*
>
> *whatever it conceives.to.be <http://conceives.to.be> the body, *
>
> *thatever is the This he sees*
>
> *. *
> *vlm. Thinking about body, he finds it presented before him.
>
> he conceives (his Vapu.body) – *tat eva – *that indeed - *idam - *as
> this - sa: *pazyati *he see/knows. *
>
>
> हस्त.पाद-आदिमान् देहो मम अयम् इति पश्यति ।
>
> hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
>
> यदेव चेतति वपुस् तद्.एव इदम् स पश्यति ॥१।३।३३॥
>
> yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
>
> .
>
>
> *:*
>
> *whatever it imagines as the body, that is what he sees*
>
> *. *
>
>
> एतस्य अहम् पितुः पुत्रो वर्षाण्य् एतानि सन्ति मे ।
>
> etasya_aham pitu: putra:_varSANi_etAni santi me |
>
> इमे मे बान्धवा रम्या मम इदम् रम्यम् आस्पदम् ॥१।३।३४॥
>
> ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
>
> .
>
>
> *I'm his son, so.many years of age, and these are my beloved friends *
>
> *and this is my home and my abode*
>
> *.*
>
> etasya - * of him am *– aham.*I -* pitu: - *of the father- *putra: - *the
> son – *
>
> varSANi_etAni santi me -* these years are @me - *
>
> ime me -* and these @me - *
>
> bAndhava.*relation*s.A:_ramya.*delightful/enjoyable*-.A:
>
> mama - *of/for*
> idam ramyam Aspadam
>
> *vlm.p.34 Then he thinks in himself, "I am the son of this father and am
> so many years old. These are my dear friends and this is my pleasant home.
>
>
>
>
> जातो ऽहम् अभवम् बालो वृद्धिम् यातो ऽहम् ईदृश: ।
>
> jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
>
> बान्धवाश् च अस्य मे सर्वे तथा.एव विचरन्त्य् अमी ॥१।३।३५॥
>
> bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
>
> .
>
>
> *I became a boy;*
>
> *and grown.up now, I am this way;*
>
> *and all my relatives also carry.on likewise in their way."*
> jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
>
> bAndhavA: ca_asya me sarve tathA.eva vicaranti_amI
>
> *vlm.p.35 I was born and became a boy, and then grew up to this age. There
> are all my friends and in the same course of their lives."
>
>
>
> चित्त-आकाश-घन~एकत्वात् स्वे ऽप्य् अन्ये ऽपि भवन्ति ते ।
>
> citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
>
> एवम् न आमोदिते.अपि अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
>
> evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
>
> .
>
>
> *they*
>
> *come to be*
>
> *: *
>
> *thus*
>
> *each arises thus out.of the chitta* Affection,*
>
> *as a fragment of the saMsAra*
>
> *. *
> citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
>
> evam na_Amodite_api_asya citte saMsAra-khaNDake
>
> *vlm.p.36 Thus the compact density of the sphere of his soul presents him
> with many other images that appear to arise in it as in some part of the
> world.
>
> * the analysis of manas Mind in FM will be fully discussed as we proceed.
> manas is a self-containing Class, a group that consists of manas (Mind—with
> a capital letter), buddhi (Intellective or analytic mind), chitta
> (Affective or emotional mind), and aham.kAra (Effective "I"dentity).
>
> *vlm. Thus the compact density of the sphere of his soul, presents him
> many other figures, which appear to rise in it as in some part of the
> world.
>
>
>
> न किम्चिद् अप्य् अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
>
> na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
>
> स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
>
> svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
>
> .
>
> na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
>
> svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
>
>
> *—*
>
> *and so*
>
> *the seer in a dream is only Consciousness,*
>
> *and thus likewise the seen also is Consciousness*
>
> *.*
> *vlm.p.37 But they neither rise nor remain in the soul itself, which is as
> transparent as empty air. They appear to consciousness like a vision seen
> in a dream.
>
>
>
> सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट दर्शना ।
>
> sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
>
> यथा स्वप्ने तथा उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
>
> yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
>
> .
>
>
> *the perception of percepts in a dream arises;*
>
> *and likewise perception of the other worlds*
>
> *.*
> sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
>
>
> *. *
> *vlm.38 A person dreaming remains in one place but sees all manners of
> things in different places. Everything in the other world appears equally
> real, just like in his dream.
>
>
>
> परलोके यथा उदेति तथैव इह अभ्युदेति सा ।
>
> paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
>
> तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
>
> tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
>
> .
>
>
> *thus too the wishful effort overshines*
>
> *as the dream.otherworld=wish.places*
>
> *of an unreal reality*
>
> *...*
>
> paraloke yathA_udeti *x*
>
> tathA.eva_iha_abhyudeti sA *x*
>
> tat *x*
>
> svapna-paraloka~Iha-lokAnAm *x*
>
> asatAm satAm *x *
>
> *. *
> *vlm.39. Again whatever is seen in the other world, the same occurs to men
> in their present states also; wherefore the reality of this and unreality
> of the other world, are both alike to a state of dreaming.
>
> *vlm.p.39 Again, whatever is seen in the other world, the same occurs to
> men in their present states also. The unreality of the world of dreaming
> and the reality of this physical world are alike.
>
> *sv.3.20.3-39 There is no essential difference between the experiences of
> this world and those of another all this being the thought-forms in the
> infinite consciousness.
>
>
>
> न मनाग्.अपि भेदो ऽस्ति वीचीनाम् इव वारिणि ।
>
> na manAk_api bheda:_asti vIcInAm iva vAriNi |
>
> अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
>
> ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
>
> .
>
>
> *.*
>
> *in this way*
>
> *this born universe *
>
> *is unborn *
>
> *and indestructible....*
> na manAk_api bheda:_asti vIcInAm iva vAriNi |
>
> ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
>
> *vlm.p.40 Just like there is no difference among the waves of the same
> seawater, so the produced visible creation is the same as the unproduced
> intellectual world, both of which are equally indestructible.
>
>
>
> स्वरूपत्वात् तु न अस्त्य्.एव यच् च भाति चिदेव सा ।
>
> svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
>
> यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
>
> yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
>
> .
>
>
> *yet it is not.at.all, *
>
> *and what appears is only Consciousness*
>
> *—*
>
> *conceptionless,*
>
> *empty of form,*
>
> *the Supreme Sky*
>
> *...*
> svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
>
>
> *. *
> *vlm.41. But in reality the appearance is nothing but a reflection of the
> intellect; and which apart from the intelligible spirit, is merely an empty
> vacuity.
>
> *AS. ... without perceivables nature of the supreme space of
> (Consciousness) (stays the same), so is with perceivables supreme space of
> consciousness (stays the same), therefore perceivables are thought to be
> not different (from supreme space of consciousness), as waves from water.
>
>
>
> सचेत्या.अपि तथा.एव एषा परमव्योम.रूपिणी ।
>
> sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
>
> तस्माच् चेत्यम् अतो न अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
>
> tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
>
> .
>
>
> *is*
>
> *what's to.be <http://to.be> conceived as forms of Supreme Space*
>
> *: *
>
> *in That arise Conceptuals,*
>
> *and nothing else,*
>
> *like waves in water,*
>
> *nothing else*
>
> *. *
>
> sa.cetya.*xx-*A_api – *altho she is conceivable - *tathA.eva_eSA -* even
> thus she is - *
>
> parama-vyoma=rUpiNI -* a form of **absolutely.spacious sky - *
>
> tasmAt.*from/thru-that/therefore *– cetyam.*something*.*conceivable - *ata:_na_anyat
> – *not different than this - *vIcitvAt iva v6Ari.ta: - *as waves are not
> different than waters*
>
> *. *
> *vlm.42 Altho presided over by the intelligible spirit, creation itself is
> a mere void, its only substance being the intelligible soul, like water is
> to waves.
>
>
> *cetya*mfn. perceivable RV. vi , 1 , 5 ; (%{A4}) f. = %{tu4} (RV?) , x ,
> 89 , 14.
>
> *x*
>
> xx40 41 42
>
>
>
> ****??? RV. vi , 1 , 5*
> 6.1.5a tvaa/M vardhanti kSita/yaH pRthivyaa/M tvaa/M raa/ya ubha/yaaso
> ja/naanaam
> 6.1.5c tva/M traataa/ taraNe ce/tyo bhuuH pitaa/ maataa/ sa/dam i/n
> maa/nuSaaNaam
>
> 5 On earth the people magnify thee greatly, thee their celestial and
> terrestrial riches.
> Thou, Helper, must be known as our Preserver, Father and Mother of mankind
> for ever. (Griffith).
>
>
>
> वीचित्वम् च रसे न अस्ति शश-शृङ्गवद्.एव हि ।
>
> vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
>
> सा.एव चेत्यम् इव आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
>
> sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
>
> .
>
>
> *U dont find horns even on the horniest hare*
>
> *: *
>
> *it's all only conceptual,*
>
> *seemingly-so,*
>
> *altho it is eternal in its character*
>
> *. *
> *vlm.43. The waves tho formed of water, are themselves as false as the
> horns of hares; and their appearance as natural objects: is altogether
> false.
>
> vIcitvam ca rase na_asti zaza-zRGga=vat eva hi |
>
> sA.eva cetyam iva_ApannA sva.bhAvAt acyutA_api_alam ||3|20|43||
>
>
>
> तस्मान्_न अस्त्य्.एव दृश्यो ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
>
> tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
>
> निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
>
> nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
>
> .
>
>
> *.*
>
> *from where would the thoughts*
>
> *of Seer and Sight*
>
> *arise,*
>
> *after the death-delusion*
>
> *?*
>
> tasmAt.*from/thru~that/therefore*- na_asti.eva dRzya:_artha:
> kuta:_ata:_draSTR-dRzya-dhI: |
>
> nimiSeNa.eva jIvasya
>
>
> *. *
> *vlm.44. Hence there being no visible object in reality (except a false
> appearance of such), how can the observer have any idea of the visible,
> which loses its delusion at the moment of his death.
>
>
>
> त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
>
> tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
>
> यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
>
> yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
>
> यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा उरसम् ।
>
> yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
>
> यथा वयो यथा संविद् यथास्थानम् यथा ईहितम् ॥१।३।४६॥
>
> yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
>
> यथा.बन्धु यथा.भृत्यम् यथा इह अस्तमय.उदयम् ।
>
> yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
>
> अजात एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
>
> ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
>
> .
>
>
> *in its place,*
>
> *its time,*
>
> *its beginning,*
>
> *its due order,*
>
> *its standing.up,*
>
> *its mother and its father,*
>
> *its perfection in the pains of birth,*
>
> *in its saMvit.Awareness,*
>
> *its home, its dwelling,*
>
> *in its friends, in its servants,*
>
> *in its rising & its setting*
>
> *.*
>
> *and*
>
> *tho unborn*
>
> *I am born."*
>
> *so*
>
> *the Consciousness-body contemplates*
>
> *. *
> tri.jagat~dRzya-sarga-zrI: x
>
> pratibhAm upagacchati x
>
> yathAdezam x
>
> yathAkAlam x
>
> yathArambham x
>
> yathAkramam x
>
> yathA.utpAdam x
>
> yathA.mAtR yathA.pitR x
>
> yathA_urasam x
>
> yathA vayo x
>
> yathA saMvit x
>
> yathAsthAnam x
>
> yathA_Ihitam x
>
> yathA.bandhu x
>
> yathA.bhRtyam x
>
> yathA_iha_astamaya.udayam x
>
> ajAta* eva jAta:_aham x
>
> iti cetati cit.vapu:
>
>
> *. *
> *vlm.45. After disappearance of the visible outer world from sight,
>
> the soul reflects on its reminiscence of the creation in its inner world
> of the mind,
>
> according to the proper time and place of every thing.
>
> 46. It remembers its birth, its parents, its age and its residence,
>
> with its learning and all other pursuits in their exact manner and order.
>
> 47 It thinks of its friends and servants, and of the success and failure
> of its attempts.
>
> The uncreated and incorporeal soul, in its intellectual form, reflects on
> the events of
>
> its created and corporeal state.
>
>
>
> देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
>
> deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
>
> झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
>
> jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
>
> .
>
>
> *action and flow,*
>
> *Mind, Intellect, organs, and all,*
>
> *suddenly,*
>
> *'Presto!',*
>
> *are a new birth*
>
> *seen by the jIva after death*
>
> *.*
>
> deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca *x*
>
> jhaTiti.eva mRte:_ante *x*
>
> vapu: pazyati yauvane *x *
>
> *. *
> *jd. the compound <deza-kAla> is often translated as "space-time".
>
> but Space, in yv.FM, is boundless and infinite.
>
> Place and Time are subjectively apparent limits.
>
>
>
> एषा माता पिता ह्य् एष बालो ऽभूवम् अहम् त्व् इति ।
>
> eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
>
> न अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
>
> na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
>
> .
>
>
> *: *
>
> *whether he knows it or not, what.he.is <http://what.he.is>*
>
> *is*
>
> *entirely the product of Memory*
>
> *. *
> eSA mAtA pitA hi_eSa:_bAla:_abhUvam aham tu_iti |
>
>
> *. *
> *vlm. ... whether one may perceive it or not, it is all the product of his
> former reminiscence.
>
>
>
> पश्चाद् उदेत्य् असौ तस्य पुष्पस्य इव फल.उदयः ।
>
> pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
>
> निमिषेण.एव मे कल्पो गत इत्य् अनुभूयते ॥१।३।५०॥
>
> nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
>
> .
>
>
> *like green fruit from a flower*
>
> *: *
>
> *"in a flash*
>
> *–thus**–*
>
> *!*
>
> *a kalpa.Age has passed for me"*
>
> *:*
>
> *such*
>
> *is his experience*
>
> *.*
> pazcAt udeti_asau tasya puSpasya_iva phala.udaya: | nimiSeNa.eva me
> kalpa:_gata_iti_anubhUyate ||3|20|50||
>
> *vlm.50. Then upon waking from this state of trance, like a fruit from the
> cell of a flower, it comes to find that a single moment appeared to it as
> the period of an age.
>
>
>
> रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य् अभूत् ।
>
> rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
>
> कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
>
> kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
>
> .
>
> rAtri:_dvAdaza-varSANi harizcandre tathA hi_abhUt |
>
>
> *. *
>
> *one night was twelve.years.long *
>
> *they say *
>
> *for the Emperor harish.candra*
>
> *. *
>
> *for a girl without her lover*
>
> *half an afternoon lasts like a year*
>
> *! *
> *vlm.p.51 It was in this way that in times past, King Harish Chandra
> thought one night to be twelve years. One day seems like a year to those
> who are separated from their beloved objects.
>
>
>
> मृतो जातो ऽहम् अन्यो मे पिता इति स्वप्नतास्व् इव ।
>
> mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
>
> अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
>
> abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
>
> .
>
>
> *I'm born,*
>
> *another is my father"*
>
> .
>
> *it's all in dreams,*
>
> *hungry or full*
>
> *in a dream*
>
> *a person becomes satisfied*
>
> *...*
> mRta:_jAta:_aham anya:
>
> me pitA_iti svapnatAsu_iva |
>
> abhuktasya.eva bhogasya x
>
>
> *. *
> *vlm.52 Again, it is all false, whether the birth or death of someone in
> his dream, or being born and recognizing a father in infancy, or a hungry
> man imagining he is dining on dainty food.
>
> *vlm.p.52 Again, it is all false, whether the birth or death of someone in
> his dream, or being born and recognizing a father in infancy, or a hungry
> man imagining he is dining on dainty food.
>
> *AS. ... Feeling of having enjoyed something (bhuktadhIH) arises
> (upajAyate) in someone who has not enjoyed anything (abhuktasya eva
> bhogasya). It is describing illusory feelings arising to complete the world
> experience.
>
>
>
> भुक्ते ऽप्य् अभुक्त-धीर् दृष्टम् इत्य् अलङ्कित-वादिषु ।
>
> bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
>
> शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
>
> zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
>
> विप्रलम्भो ऽपि लाभश् च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
>
> vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
>
> .
>
>
> *when*
>
> *tho full, he feels hunger,*
>
> *complaining of his emptiness,*
>
> *when an empty hall becomes full,*
>
> *thronging like a great festival,*
>
> *when he finds his lost love again whether in drunkenness or dream*
>
> *...*
> bhukte_api_a.bhukta-dhI:_dRSTam ity_alaGkita-vAdiSu |
>
> zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
>
> vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi
>
>
> *. *
>
> *latent within a pepper-seed*
>
> *and in a temple pillar there's an uncarved net of images*
>
> *where no separate object is seen*
>
> *so in the unborn*
>
> *there is peace*
>
> *. *
>
> *how are there bondage and release for the seer*
>
> *and why*
>
> *? *
> taikSNyam yathA marica-bIja-kaNe sthitam svam stambheSu
>
> dRzyam *tu_a*nanyad idam evam aje_asti zAntam tasya_asti
> bandhana-vimokSa-dRza: kuta: kA: *x *
>
> *. *
> *AS. ... the seen (dRzyam) is at peace (asti zAntam) in an undistinguished
> form (ananyad) in the unborn Brahman (aje). So from where and what ideas of
> binding and liberation of the "seen" can come?
>
> *vlm.54. But this visible world rests in the invisible spirit of God, as
> the property of pungency, resides in the particles, of the pepper seed, and
> as the painted pictures on a column....
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
>
>
>
> 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
>
>
>
> next Canto:
>
> FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
>
>
> https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
>
> FM.3.1-FM.3.49...
>
> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
>
>
>
> +++
>
>
>
>
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Wed, May 1, 2019 at 9:22 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> DAILY READINGS th 2 May, 2019
>>
>> fm5056 2.my01-02 The INS & OUTS .z64
>>
>>
>> https://www.dropbox.com/s/zk9s3u9txburzos/fm5056%202.my01-02%20The%20INS%20%26%20OUTS%20.z64.docx?dl=0
>>
>> fm7071 3.my01-02 brahmA Dooms the Day .z56
>>
>>
>> https://www.dropbox.com/s/9a842w3uvo6hr3x/fm7071%203.my01-02%20brahmA%20Dooms%20the%20Day%20.z56.docx?dl=0
>>
>> fm3021 1.my02-05 Running the Traveler .z79
>>
>>
>> https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
>>
>>
>>
>> fm3020 1.ap30-my01 Projective Imagination.z54
>>
>>
>> https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.ap30-my01%20%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *Projective Imagination*
>> jd:
>>
>> Sarasvatî the River.Goddess, Goddess of Speech and Song, explains
>>
>> how
>>
>> there can be two Lîlâ.s & two husbands;
>>
>> and other things, including
>>
>> an interesting glimpse of the experience of death
>>
>> .
>>
>>
>>
>> 3.20.1
>>
>> स* ते भर्ता_अद्य सम्पन्नो द्विजो भूपत्वम् आगतः ।
>>
>> sa: te bhartA_adya sampanna: dvija: bhUpatvam Agata: |
>>
>> या_असाव्_अरुन्धती नाम ब्राह्मणी सा त्वम् अङ्गने ॥१।३।२०॥
>>
>> yA_asau_arundhatI nAma brAhmaNI sA tvam aGgane ||3|20|1||
>>
>> .
>>
>>
>> *is *
>>
>> *now *
>>
>> *the Twiceborn EarthLord Vasishtha *
>>
>> *& *
>>
>> *the one called Arundhatî, the Brâhmin's wife*
>>
>> *— *
>>
>> *is*
>>
>> *you, *
>>
>> *fair lady*
>>
>> *!*
>>
>> sa:_te bhartA_adya sampanna:_dvija:_bhUpa.*EarthLord-*.tva.*-ship/-ity*.m
>> Agata: |
>>
>> yA_as*Av_a*rundhatI nAma brAhmaNI sA tvam aGgane
>> ~vlm.p.1. Saraswatî said to Lîlâ, "That brAhmaNa whom I described before,
>> the one who become a monarch on earth, is the same as your husband. His
>> wife Arundhati is no other than yourself, the best of women.
>>
>>
>>
>> 02
>>
>> इह_इमौ कुरुतो राज्यम् तौ भवन्तौ सुदम्पती ।
>>
>> iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
>>
>> चक्रवाकाव्_इव नवौ भुवि जातौ शिवाव्_इव ॥१।३।०२॥
>>
>> cakravAkau_iva navau bhuvi jAtau zivau_iva ||3|20|02||
>>
>> .
>>
>>
>> *here*
>>
>> *you two ruled,*
>>
>> *so there*
>>
>> *those two became husband and wife,*
>>
>> *like two young chakravAka birds,*
>>
>> *or the God shiva** and his pArvatI*
>>
>> *on earth*
>>
>> *.*
>> iha_imau kuruta:_rAjyam tau bhavantau su-dampatI |
>>
>> cakravAkAv_iva navau bhuvi jAtau zivAv_iva
>>
>> ~vlm.p.2 You two are the same pair now reigning over this realm,
>> resembling a pair of doves in your nuptial love, and the gods Shiva and
>> Parvati in your might."
>>
>>
>> *. *
>>
>>
>> 03
>>
>> एष* ते कथितः सर्वः प्राक्तनः संसृति-क्रमः ।
>>
>> eSa* te kathita: sarva: prAktana: saMsRti-krama: |
>>
>> भ्रान्ति.मात्रकम् आकाशम्.एवम् जीव-स्वरूप-धृक् ॥१।३।३॥
>>
>> bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk ||3|20|3||
>>
>> .
>>
>>
>> *:*
>>
>> *all that went before*
>>
>> *—the stages of saMsAra—the delusion—*
>>
>> *it is all merely Space*
>>
>> *which is the support of all the **jIva**~identities*
>>
>> *. *
>>
>> eSa* te kathita: sarva: -* all this has been told to you - *
>>
>> prAktana: saMsRti-krama: |
>>
>> bhrAnti.mAtrakam AkAzam evam jIva-svarUpa-dhRk *x *
>>
>> *. *
>> ~vlm.p.3 "I have related your past lives to you so that you may know the
>> individual soul to be only air, and that knowledge of its reality is an
>> error.
>>
>>
>> xx*1.12.1 *02 03
>>
>>
>> 04
>>
>> भ्रमाद् अस्माच्_चिद्.आकाशे भ्रमो_ऽयम् प्रतिबिम्बितः ।
>>
>> bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
>>
>> असत्य*.एव वा सत्यो_भवतोर् भव-भङ्ग=दः ॥१।३।४॥
>>
>> asatya* eva vA satya:_bhavato:_bhava-bhaGga=da: ||3|20|04||
>>
>> .
>>
>>
>> *this delusion is reflected*
>>
>> *:*
>>
>> *whether not.So or So,*
>>
>> *there's no distinction between the two*
>>
>> *.*
>> bhramAt asmAt cit.AkAze bhrama:_ayam prati.bimbita: |
>>
>> asatya* eva vA satya:_bhavato:_bhava-bhaGga=da:
>>
>>
>> *. *
>> ~vlm.4 False knowledge casts its reflection on consciousness and causes
>> its error also...
>>
>> ~vlm.p.4 False knowledge casts its reflection on consciousness and causes
>> its error also. (Errors in the senses breed errors in the mind.) This makes
>> you doubtful of the truth and untruth of the two states (of the material
>> and intellectual worlds).
>>
>>
>>
>> 05
>>
>> तस्माद् भ्रान्ति.मयः कः स्यात् को_वा भ्रान्त्य्.उज्झितो भवेत् ।
>>
>> tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
>>
>> सर्गो_निर्.अर्गलान्_अर्थ-बोधान् न_अन्यो_वि.जृम्भते ॥१।३।०५॥
>>
>> sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate ||3|20|05||
>>
>> .
>>
>>
>> *what may be mere delusion *
>>
>> *or what may become projected delusion, a sarga.Creation,*
>>
>> *is not something else, *
>>
>> *but expansion into the free unimpeded realization of things*
>>
>> *. *
>> tasmAt bhrAnti.maya: ka: syAt ka:_vA bhrAnti.ujjhita:_bhavet |
>>
>> sarga:_nir.argalAn_artha-bodhAn na_anya:_vi.jRmbhate
>>
>>
>> *. *
>> ~vlm.5. Therefore the question, 'which is true and which is untrue,' has
>> no better solution than that all creations, (whether visible or invisible,
>> mental or ideal), are equally false and unsubstantial.
>>
>> ~vlm.p.5 Therefore the question, ‘Which is true and which is untrue?’ has
>> no better answer than that all creations are equally false and
>> unsubstantial."
>>
>>
>>
>> 06
>>
>> इत्य्_आकर्ण्य चिरम् चारु विस्मय.उत्फुल्ल-लोचना ।
>>
>> iti_AkarNya ciram cAru vismaya.utphulla-locanA |
>>
>> भूत्वा_उवाच वचो लीला लीला.अलस-पद.अक्षरम् ॥१।३।०६॥
>>
>> bhUtvA_uvAca vaca: lIlA lIlA.alasa-pada.akSaram ||3|20|06||
>>
>> .
>>
>>
>> *for a long time, my dear, she was wide.eyed with amazement*
>>
>> *and lIlA's playful words grew still*
>>
>> *—*
>>
>> *but then ... *
>>
>> *x *
>>
>> *. *
>> iti_AkarNya ciram
>>
>> cAru
>>
>> vismaya.utphulla-locanA |
>>
>> bhUtvA_uvAca vacas_lIlA
>>
>>
>> *. *
>> ~vlm.p.6 Vasishtha said:—Hearing these words of the goddess, Lîlâ was
>> confused in her mind, and with her eyes staring with wonder, she addressed
>> her softly.
>>
>>
>> xx04 05 06
>>
>>
>>
>> *Lîlâ** said—*
>>
>>
>> 07
>>
>> देवि भोस् त्वद् वचो_मिथ्या कथम् सम्पन्नम् ईदृशम् ।
>>
>> devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
>>
>> क्व विप्र-जीवः स्व.गृहे क्व_इमे वयम् इह स्थिताः ॥१।३।०७॥
>>
>> kva vipra-jIva: sva.gRhe kva_ime vayam iha sthitA: ||3|20|07||
>>
>> .
>>
>>
>> *how can this happen, in what way?*
>>
>> *where is that **vipra.Seer **living in his own home?*
>>
>> *and where are we seated?*
>>
>> *and where is 'here'*
>>
>> *? *
>> devi bho:_tvat vaca:_mithyA katham sampannam IdRzam |
>>
>>
>> *. *
>> ~vlm. How is it, O Goddess! that your words are so incoherent with truth,
>> you make us the same, with the Brahmanic pair, who are in their own house,
>> and we are sitting here in our palace.
>>
>>
>>
>> 08
>>
>> तादृग् लोक.अन्तरम् सा भूः ते शैलास् ता* दिशो.दश ।
>>
>> tAdRk loka.antaram sA bhU: te zailA: tA: diza:.daza |
>>
>> कथम् भान्ति गृहस्य_अन्तर् मद्भर्ता येष्व्_अवस्थितः ॥१।३।०८॥
>>
>> katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
>>
>> .
>>
>> **-f.-*
>> bhU: te zailA: tA: diza:.daza |
>>
>> katham bhAnti gRhasya_antar mat.bhartA yeSu_avasthita: ||3|20|08||
>>
>>
>> *in some place upon the earth,*
>>
>> *among those hills *
>>
>> *amid the ten directions*
>>
>> *:*
>>
>> *how*
>>
>> *do they appear within this house,*
>>
>> *and my own husband among them*
>>
>> *?*
>>
>> *x *
>>
>> *. *
>> ~vlm.8. And how is it possible that the small space of the room in which
>> my husband's body is lying, could contain those spacious lands and hills
>> and the ten sides of the sky: (as I already saw in my trance-Sámádhi).
>>
>>
>>
>> 9
>>
>> मत्त* ऐरावतो बद्धः सर्षपस्य_इव कोटरे ।
>>
>> matta* airAvata:_baddha: sarSapasya_iva koTare |
>>
>> मशकेन कृतम् युद्धम् सिम्ह.ओघैर् अणु.कोटरे ॥१।३।०९॥
>>
>> mazakena kRtam yuddham simha.oghai:_aNu.koTare ||3|20|09||
>>
>> .
>>
>>
>> *a rutting elephant*
>>
>> *bound in the hollow of a mustard-seed*
>>
>> *!*
>>
>> *it's like*
>>
>> *a mosquito making war with a pride of lions in the hollow of an atom**
>>
>> *.*
>> ~jd.: #aNu is translated as "atom" in the same sense as Greek
>> philosophers,
>>
>>
>> matta_airAvata: - baddha: sarSapasya_iva koTare |
>>
>> mazakena kRtam yuddham simha.oghai:_aNu-koTare ||
>>
>> *vlm. (more picturesque but less accurate, since aNu is not a nut) has "a
>> gnat fighting with a body of lions in a nutshell."
>>
>> ~jd.: #aNu is translated as "atom" in the same sense as Greek
>> philosophers,
>>
>>
>> xx07 08 oo
>>
>>
>>
>> 10
>>
>> पद्म.अक्षे स्थापितो मेरुर् निगीर्णो_भृङ्ग-सूनुना ।
>>
>> padma.akSe sthApita:_meru:_nigIrNa:_bhRGga-sUnunA |
>>
>> स्वप्न.अब्द-गर्जितम् श्रुत्वा चित्रम् नृत्यन्ति बर्हिणः ॥१।३।१०॥
>>
>> svapna.abda-garjitam zrutvA citram nRtyanti barhiNa: ||3|20|10||
>>
>> .
>>
>> padma.akSe sthApita: meru: x
>>
>>
>> svapna.abda-garjitam zrutvA x
>>
>> citram nRtyanti barhiNa: * -* *x *
>>
>> *. *
>>
>> *it's like*
>>
>> *Mount.meru *
>>
>> *captured in a lotus seed and swallowed by a baby bee*
>>
>> *. *
>>
>> *when*
>>
>> *the peacocks hear the roar of dream-clouds*
>>
>> *they dance their thirst for the dream-rain*
>>
>> *! *
>> *jd. as she is thirsting for an answer from the Goddess.
>>
>> ~vlm.p.10 It is as incredible as to believe a lotus seed contains a hill,
>> or to be devoured by a little bee, or that peacocks are dancing hearing the
>> roaring of clouds in a dream.
>>
>>
>>
>> 11
>>
>> असमञ्जसम्.एव_एतद् यथा सर्व.ईश्वर.ईश्वरि ।
>>
>> asamaJjasam eva_etat yathA sarva~Izvara~Izvari |
>>
>> तथा गृह.अन्तः पृथिवी शैलाश्_चेत्य्_असमञ्जसम् ॥१।३।११॥
>>
>> tathA gRha.anta: pRthivI zailA:_ceti_asamaJjasam ||3|20|11||
>>
>> .
>>
>>
>> *makes *
>>
>> *no sense, *
>>
>> *Goddess of all the Gods*
>>
>> *! *
>>
>> *within this little house there are the whole wide earth and all its
>> hills*
>>
>> *?*
>>
>> *to me it makes totally no sense*
>>
>> *! *
>> asamaJjasam eva_etad
>>
>> yathA sarva~Izvara~Izvari |
>>
>> tathA gRha.anta: pRthivI
>>
>>
>> *. *
>> ~vlm.p.11 O great goddess of gods, it is equally improbably to say that
>> this earth, with all its mountains and other things, is contained within
>> the small space of a sleeping room.
>>
>>
>>
>> 12
>>
>> यथावद् एतद् देव.ईशि कथय_अमलया धिया ।
>>
>> yathAvat etat deva.Izi kathaya_amalayA dhiyA |
>>
>> प्रसाद.अनुगृहीते हि न_उद्विजन्ते महा.ओजसः ॥१।३।१२॥
>>
>> prasAda.anugRhIte hi na_udvijante mahA.ojasa: ||3|20|12||
>>
>> .
>>
>> yathAvat etat x
>>
>> deva.Izi x
>>
>> kathaya_amalayA dhiyA x
>>
>> prasAda.anugRhIte hi x
>>
>>
>> *. *
>>
>> *so, *
>>
>> *divine lady, *
>>
>> *please explain all this*
>>
>> *so that I understand it all*
>>
>> *.*
>>
>> *even great heroes call on you*
>>
>> *to help their troubled understanding*
>>
>> *.*
>> ~vlm.p.12 Therefore, O goddess, please explain this mystery clearly to
>> me, because it is by your favor only that the learned are cleared of their
>> questions."
>>
>>
>> xx10 11 12
>>
>>
>>
>> *The Goddess replied—*
>> 13
>>
>> न_अहम् मिथ्या वदामि_इदम् यथावच् छृणु सुन्दरि ।
>>
>> na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
>>
>> भेदनम् नियतीनाम् हि क्रियते न_अस्मद्-आदिभिः ॥१।३।१३॥
>>
>> bhedanam niyatInAm hi kriyate na_asmat.Adibhi: ||3|20|13||
>>
>> .
>>
>>
>> *do not tell a lie*
>>
>> *so pay attention*
>>
>> *lovely lady*
>>
>> *for breach of the Order of things is not done by anyone like us.*
>> na_aham mithyA vadAmi_idam yathAvat zRNu sundari |
>>
>> bhedanam niyatInAm hi kriyate na_asmat.Adibhi:
>>
>>
>> *. *
>> ~vlm. ... transgression of the law is a thing unknown to us...
>>
>> ~vlm.p.13. The goddess Saraswatî said:— Hear me, fair maiden! I did not
>> tell you a lie. Transgression of the law is a thing unknown to us. (The law
>> is nanritam vadeta — never tell an untruth.)
>>
>>
>>
>> 14
>>
>> विभिद्यमानाम् अन्येन स्थापयाम्य्_अहम्.एव याम् ।
>>
>> vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
>>
>> मर्यादाम् ताम् मया भिन्नाम् को_ऽपरः पालयिष्यति ॥१।३।१४॥
>>
>> maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati ||3|20|14||
>>
>> .
>>
>>
>> *who else but me is there to protect the truth*
>>
>> *? *
>> vibhidyamAnAm anyena sthApayAmi_aham eva yAm |
>>
>> maryAdAm tAm mayA bhinnAm ka:_apara: pAlayiSyati
>>
>>
>> *. *
>> ~vlm.14. It is I that establish the law when others are about to break
>> it; if then I should slight the same, who else is there who would observe
>> it.
>>
>> ~vlm.p.14 It is I who established the law when others are about to break
>> it. If I should slight the law, who else is there who would observe it?
>>
>>
>>
>> 15
>>
>> स=ग्राम-द्विज-जीव.आत्मा तस्मिन्न्.एव स्व.सद्मनि ।
>>
>> sa=grAma-dvija-jIva.AtmA tasmin.eva sva.sadmani |
>>
>> व्योम्न्य्.एव_इदम् महाराष्ट्रम् व्योम.आत्मा.एव प्रपश्यति ॥१।३।१५॥
>>
>> vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati ||3|20|15||
>>
>> .
>>
>>
>> *in his village*
>>
>> *the **Twiceborn vasiShTha **himself,*
>>
>> *a sky-Self,*
>>
>> *perceives*
>>
>> *his own home in the spacious sky**
>>
>> *.*
>> sa=grAma-dvija-jIva.AtmA tasmin-n eva sva.sadmani |
>>
>> vyomni.eva_idam mahArASTram vyoma.AtmA.eva prapazyati
>>
>> ~vlm.p.15 The individual soul of the village brAhmaNa saw within itself
>> and in his own house the image of this great kingdom, just as his departed
>> spirit now sees the same in its empty void. (Therefore both these states
>> are equally ideal.)
>>
>> * the concept of "sky" will receive much attention in pages to come. here
>> the term is "vyoma", the spacious sky, the present space. related terms are
>> "AkAza" elemental space, and "kha" personal space (as in su.kha and
>> du:kha); but these will often indicate the sky above you.
>>
>> xx13 14 15
>>
>>
>>
>> 16
>>
>> प्राक्तनी सा स्मृतिर् लुप्ता युवयोर् उदिता_अन्यथा ।
>>
>> prAktanI sA smRti:_luptA yuvayo:_uditA_anyathA |
>>
>> स्वप्ने जाग्रत्-स्मृतिर् यद्वद् एतद् मरणम् अङ्गने ॥१।३।१६॥
>>
>> svapne jAgrat-smRti:_yadvat etat maraNam aGgane ||3|20|16||
>>
>> .
>>
>>
>> *your former memories are lost*
>>
>> *:*
>>
>> *you re.arise differently*
>>
>> *.*
>>
>> *it is like dreams*
>>
>> *that forget waking memory*
>>
>> *:*
>>
>> *such is death, lovely lady*
>>
>> *.*
>>
>> prAktanI sA smRti:_luptA *x*
>>
>> yuvayo:_uditA_anyathA *x*
>>
>> svapne jAgrat-smRti:_yadvat *x*
>>
>> etat maraNam aGgane *x *
>>
>> *. *
>> ~vlm.16. But you have lost the remembrance of the states of your former
>> lives after death, as they lose the recollection of waking events in the
>> dreaming state.
>>
>> ~sv.3.20.16 The memory of the past is hidden, and you two have risen
>> again. Death is but waking from a dream. Birth which arises from a wish is
>> no more real than the wish, like waves in a mirage!
>>
>>
>>
>> 17
>>
>> यथा स्वप्ने त्रि.भुवनम् संकल्पे त्रि.जगद् यथा ।
>>
>> yathA svapne tri.bhuvanam saMkalpe tri.jagat yathA |
>>
>> यथा कथा.अर्थ-संग्रामो मरु-भूमौ जलम् यथा ॥१।३।१७॥
>>
>> yathA kathA.artha-saMgrAma: maru-bhUmau jalam yathA ||3|20|17||
>>
>> .
>>
>>
>> *in a dream there are the Three Worlds*
>>
>> *and in saMkalpa.Conception is this triple world,*
>>
>> *as a battle in an epic adventure,*
>>
>> *as water in a desert mirage *
>>
>> *...*
>> yathA svapne tri.bhuvanam saMkalpe tri.jagad_yathA |
>>
>> yathA kathA.artha-saMgrAma:_maru-bhUmau jalam yathA
>>
>> ~vlm.17. As the appearance of the three worlds in dream, and their
>> formation in the imagination; or as the description of a warfare in an epic
>> poem and water in the mirage of a maru or sandy desert (are all false):
>>
>>
>>
>> 18
>>
>> तस्य ब्राह्मण-गेहस्य स=शैल-वन-पत्तना ।
>>
>> tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
>>
>> इयम् अन्तः स्थिता भूमिः संकल्प-आदर्शयोर् इव ॥१।३।१८॥
>>
>> iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva ||3|20|18||
>>
>> .
>>
>>
>> *in the **Brahmin**'s house,*
>>
>> *hills & woods & towns & earth itself exist *
>>
>> *within*
>>
>> *.*
>>
>> *all this is mirrored saMkalpa.Concept*
>>
>> *. *
>>
>> tasya brAhmaNa-gehasya sa=zaila-vana-pattanA |
>>
>> iyam anta: sthitA bhUmi: saMkalpa.Adarzayo:_iva *x *
>>
>> *. *
>> ~vlm.18. So were the hills and habitations which were seen in the empty
>> space of the Bráhman's house, which was no other than the capacity of his
>> own mind to form the images of its fancy, and receive the external
>> impressions like a reflecting mirror.
>>
>> xx16 17 18
>>
>>
>>
>> 19
>>
>> असत्या.एव_इयम् आभाति सत्या_इव घन-सर्गता ।
>>
>> asatyA.eva_iyam AbhAti satyA_iva ghana-sargatA |
>>
>> तस्मात् सत्या_अवभासस्य चिद्.व्योम्नः कोश-कोटरे ॥१।३।१९॥
>>
>> tasmAt satyA_avabhAsasya cit.vyomna: koza-koTare ||3|20|19||
>>
>> .
>>
>>
>> *but it appears as.if So,*
>>
>> *thickening into materiality from That*
>>
>> *as manifest*
>>
>> *being.So in a sheath of chit-space*
>>
>> *. *
>>
>> asatyA.eva – *unreal yet * - iyam – *this -* AbhAti.*forthShining *-
>> satyA_iva - *as.if real -* ghana-sargatA -* the state of a thickening
>> cloud of creation - *
>>
>> tasmAt –
>>
>> satyA_avabhAsasya
>>
>> cid.vyomna:
>>
>> koza-koTare
>>
>> *x *
>>
>> *. *
>> *jd: Here and throughout FM, the term <sat> (commonly translated as
>> "Being") is also translated as "what is So", or "Suchness". The term <tat>
>> is "That" (capitalized) when it refers to the brahman.Immensity. you should
>> consider the Great.Saying <OM tat sat> in this light.
>>
>> ~vlm.19. All these tho unreal, yet they appear as real substances on
>> account of the reality of the intellect, which is seated in the cavity of
>> the inmost sheath of the body and reflects the images.
>>
>>
>>
>> 20
>>
>> असत्याद् यत् सम्.उत्पन्नम् स्मृत्या नाम तद् अप्य्_असत् ।
>>
>> asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
>>
>> मृगतृष्णा-तरङ्गिण्याम् तरङ्गो_ऽपि न सद् यतः ॥१।३।२०॥
>>
>> mRgatRSNA-taraGgiNyAm taraGga:_api na sat yata: ||3|20|20||
>>
>> .
>>
>>
>> *—by means of Memory—*
>>
>> *is also not.So*
>>
>> *.*
>>
>> *if there are waves in the water of a mirage,*
>>
>> *tho there's a wave,*
>>
>> *it is not.So*
>>
>> *.*
>> asatyAt yat sam.utpannam smRtyA nAma tat api_asat |
>>
>> mRga-tRSNA-taraGgiNyAm taraGga:_api na sat yata:
>>
>>
>> *. *
>> ~vlm.20. But these images, which are derived from the remembrance of
>> unreal objects of the world, are as unreal as those objects which cast
>> their reflexions in the intellect; just as the waves rising in the river of
>> a mirage, are as unreal as the mirage itself.
>>
>>
>>
>> 21
>>
>> इदम् त्वदीयम् सदनम् तद् गेह-आकाश-कोश-गम् ।
>>
>> idam tvadIyam sadanam tat geha.AkAza-koza-gam |
>>
>> विद्धि माम् त्वाम् च सर्वम् च तच् चिद्व्योम.एव केवलम् ॥१।३।२१॥
>>
>> viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam ||3|20|21||
>>
>> .
>>
>>
>> *—*
>>
>> *it is not here, it is only a sheathing of Space*
>>
>> *.*
>>
>> *know me and you and everything to be*
>>
>> *the Conscious.sky*
>>
>> *entirely*
>>
>> *. *
>> idam tvadIyam sadanam tat geha.AkAza-koza-gam |
>>
>> viddhi mAm tvAm ca sarvam ca tat cit.vyoma.eva kevalam
>>
>> xx19 20 21
>>
>>
>>
>> 22
>>
>> स्वप्न-सम्भ्रम-संकल्प-स्वानुभूति-परम्पराः ।
>>
>> svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
>>
>> प्रमाणान्य्_अत्र मुख्यानि सम्बोधाय प्रदीपवत् ॥१।३।२२॥
>>
>> pramANAni_atra mukhyAni sambodhAya pradIpavat ||3|20|22||
>>
>> .
>>
>>
>> *these conceptual experiences,*
>>
>> *one by one,*
>>
>> *are the evidences that show you the way to sambodha.Realization, *
>>
>> *like a lamp*
>>
>> *. *
>>
>> svapna-sambhrama-saMkalpa-sva.anubhUti-paramparA: |
>>
>> pramANAni_atra mukhyAni sambodhAya pradIpavat *x *
>>
>> *. *
>> ~AS. … understanding (sambodha) as by a shiny lamp (pradIpavat).
>>
>> ~vlm. … the best evidences, that afford us their light for the
>> understanding of this truth.
>>
>> ~vlm.22 Our dreams and fallacies, our desires and fancies, and also our
>> notions and ideas serve as the best evidence to understand this truth (that
>> nothing is true beside the subjective mind, which creates and forms,
>> produces and presents all objects to our view).
>>
>> ~vlm.p.22 Our dreams and fallacies, our desires and fancies, and also our
>> notions and ideas serve as the best evidence to understand this truth (that
>> nothing is true beside the subjective mind, which creates and forms,
>> produces and presents all objects to our view).
>>
>>
>>
>> 23
>>
>> स्थितो ब्राह्मण.गेह.अन्तर् द्विज-जीवस् तद् अम्बरे ।
>>
>> sthita:_brAhmaNa.geha.antar dvija-jIva: tat ambare |
>>
>> स=समुद्र-वना पृथ्वी स्थित.अब्ज* इव षट्पदः ॥१।३।२३॥
>>
>> sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: ||3|20|23||
>>
>> .
>>
>>
>> *the twiceborn** Living.jIva **in the open sky *
>>
>> *is *
>>
>> *Earth *
>>
>> *with all its seas and woods,*
>>
>> *like a bee seated in a lotus*
>>
>> *. *
>>
>> sthita:_brAhmaNa.geha.antar_dvija-jIva:_tat ambare |
>>
>> sa=samudra-vanA pRthvI sthita.abja* iva SaTpada: *x *
>>
>> *. *
>> ~vlm.p.23 The spirit of the brAhmaNa resided in the emptiness of his
>> house (the body), with the seas, forests and the earth within itself, like
>> a bee lives in the lotus.
>>
>>
>>
>> 24
>>
>> तस्याः कस्मिंश्चिद् एकस्मिन् पेलवे कोण.कोटरे ।
>>
>> tasyA: kasmin.cit ekasmin pelave koNa.koTare |
>>
>> इदम् पत्तन-देहहादि-केशोण्ड्रक* इव_अम्बरे ॥१।३।२४॥
>>
>> idam pattana-deha.Adi-kezoNDraka* iva_ambare ||3|20|24||
>>
>> .
>>
>>
>> *somewhere,*
>>
>> *onewhere,*
>>
>> *in a corner of the Cave,*
>>
>> *delicate as a cloud~image,*
>>
>> *all of these towns and such places are only illusions seen in the
>> spacious sky*
>>
>> *. *
>>
>> tasyA: kasmin.cit ekasmin_pelave koNa-koTare |
>>
>> idam pattana-deha.Adi-kezoNDraka iva_ambare *x *
>>
>> *. *
>> ~vlm.24 Thus the habitable earth with everything it contains is situated
>> in a small cell in one corner of consciousness, like a spot of flimsy cloud
>> in the sky.
>>
>> ~vlm.p.24 Thus the habitable earth with everything it contains is
>> situated in a small cell in one corner of consciousness, like a spot of
>> flimsy cloud in the sky.
>>
>> xx22 23 24
>>
>>
>>
>> 25
>>
>> तस्मिन् अस्मिन् पुरे तन्वि तद्.एव सदनम् स्थितम् ।
>>
>> tasmin asmin pure tanvi tat eva sadanam sthitam |
>>
>> तस्मात् किम् त्रसरेणु.अन्तर् जगत्-वृन्दम् इव स्थितम् ॥१।३।२५॥
>>
>> tasmAt kim trasareNu.antar_jagat-vRndam iva sthitam ||3|20|25||
>>
>> .
>>
>>
>> *dear girl,*
>>
>> *there is this very home*
>>
>> *—*
>>
>> *but what of that*
>>
>> *?*
>>
>> *for likewise*
>>
>> *in a speck of dust*
>>
>> *this multitude of worlds is found*
>>
>> *!*
>> ~AS. There in that town (tasmin asmin pure), O Slender One, (tanvi) the
>> same house stays (tad eva sadanam sthitam). So what? (tasmAt kim) It stays
>> like a host of worlds inside an atom.
>>
>> tasmin_asmin pure tanvi tat eva sadanam sthitam |
>>
>> ~vlm.p.25 The house of the holy brAhmaNa was situated in the same
>> locality of consciousness which contains all the worlds in one of its
>> atomic particles.
>>
>>
>>
>> 26
>>
>> परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
>>
>> paramANau paramANau santi vatse cit.Atmani |
>>
>> अन्तरन्तर्जगन्ति_इति किंतु_एतत्_नाम शङ्क्यते ॥१।३।२६॥
>>
>> antar.antar jaganti_iti kim.tu_etat nAma zaGkyate ||3|20|26||
>>
>> .
>>
>>
>> *. *
>>
>> *so, within, the worlds go.on*
>>
>> *. *
>>
>> *but this must be given careful thought*
>>
>> *. *
>> paramANau paramANau santi vatse cid.Atmani |
>>
>>
>> *. *
>> ~vlm.26 Every atom of the intelligent soul contains unnumbered worlds
>> within worlds, enough to remove your doubt of the brAhmaNa being able to
>> see an entire kingdom within the space of his intellect.
>>
>> ~vlm.p.26 Every atom of the intelligent soul contains unnumbered worlds
>> within worlds, enough to remove your doubt of the brAhmaNa being able to
>> see an entire kingdom within the space of his intellect.
>>
>>
>>
>> 27
>>
>> अष्टमे दिवसे विप्रः स* मृतः परमेश्वरि ।
>>
>> aSTame divase vipra: sa: mRta: paramezvari |
>>
>> गतो वर्ष-गणो_ऽस्माकम् मातः कथम् इदम् भवेत् ॥१।३।२७॥
>>
>> gata:_varSa-gaNa:_asmAkam mAta: katham idam bhavet ||3|20|27||
>>
>> .
>>
>>
>> *Supreme Goddess,*
>>
>> *you say *
>>
>> *that this twiceborn **Brâhmin** has been dead for just eight days*
>>
>> *and yet*
>>
>> *these many years have passed for us*
>>
>> *.*
>>
>> *how can this be*
>>
>> *?*
>> aSTame divase vipra: sa:_mRta: paramezvari |
>>
>>
>> *. *
>> ~vlm. How can the Bráhmanic pair be ourselves, when they are dead only
>> eight days before, and we have been reigning here for so many years?
>>
>> ~vlm.p.27 Lîlâ asked, "How can we be the brAhmaNa couple when they died
>> only eight days before and we have been reigning here for so many years?"
>>
>>
>> xx25 26 27
>>
>>
>>
>> *THE GODDESS: *
>>
>>
>> 28
>>
>> देश-दैर्घ्यम् यथा न_अस्ति काल-दैर्घ्यम् तथा_अङ्गने ।
>>
>> deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
>>
>> न_अस्त्य्.एव_इति यथा.न्यायम् कथ्यमानम् मया शृणु ॥१।३।२८॥
>>
>> na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu ||3|20|28||
>>
>> .
>>
>>
>> *has no length,*
>>
>> *and Place likewise has no distance, Lady*
>>
>> *.*
>>
>> *it may not seem reasonable to you;*
>>
>> *but pay attention,*
>>
>> *I'll explain it all*
>>
>> *:*
>> deza-dairghyam yathA na_asti kAla-dairghyam tathA_aGgane |
>>
>> na_asti.eva_iti yathA.nyAyam kathyamAnam mayA zRNu
>>
>>
>> *. *
>> ~vlm.28 The Goddess replied:— In reality, there is neither any limit of
>> space or time, nor any distance of place or length of time. Hear me now
>> tell you the reason why.
>>
>>
>>
>> 29
>>
>> यथा_एतत् प्रतिभा.मात्रम् जगत्-सर्ग.अवभासनम् ।
>>
>> yathA_etat pratibhA.mAtram jagat-sarga.avabhAsanam |
>>
>> तथा_एतत् प्रतिभा.मात्रम् क्षण-कल्प.अवभासनम् ॥१।३।२९॥
>>
>> tathA_etat pratibhA.mAtram kSaNa-kalpa.avabhAsanam ||3|20|29||
>>
>> .
>>
>>
>> *this Projected mode is the shining of the world-creation*
>>
>> *thus*
>>
>> *is this Projected mode the flashing of a Moment in an Age*
>>
>> *.*
>> * #pratibhA = forthShining. I read it as Projection to a screen, or
>> Reflection in a mirror. VWV. has "appearance"; VLM "reflection"; AS "mental
>> impression"
>>
>> ~vwv.268/29. As this appearance of the creation of the world is just an
>> illusion, so is this manifestation of a moment or an æon, only an illusion.
>>
>> ~vlm.p.29 As the universe is the reflection of the Divine Mind, so are
>> infinity and eternity but representations of Himself.
>>
>> ~AS. As this (yathA etat) experience of the created world (jagat sarga
>> avabhAsanam) is a mental impression only (pratibhAmAtram), likewise (tathA
>> eva) the experience of a formed moment (kSaNa kalpa avabhAsanam) is a
>> mental impression only (pratibhAmAtram).
>>
>> *.screenProjection\mirrorReflection-*mAtra.*measure**/mode*.m jagat.
>> *world-*sarga.*creation*.avabhAsana*.shining.on/illumining-*m | tathA.
>> *thus/in.that.way-* etat.*this*- pratibhA
>> *.screenProjection\mirrorReflection-*.mAtra.*measure**/mode*.m kSaNa.
>> *instant/moment*-kalpa.*Doomsday.Age*.avabhAsana*.shining.on/illumining-*
>> m
>>
>>
>> 30
>>
>> क्षण-कल्पम् जगत्-सर्वम् त्वत्ता-मत्त-आत्म-जन्मनाम् ।
>>
>> kSaNa-kalpam jagat-sarvam tvattA.mattA.Atma-janmanAm |
>>
>> यथावत् प्रतिभासस्य वक्ष्ये क्रमम् इमम् शृणु ॥१।३।३०॥
>>
>> yathAvat pratibhAsasya vakSye kramam imam zRNu ||3|20|30||
>>
>> .
>>
>>
>> *the World & the All*
>>
>> *the state of self of "you" & "me" in all our births*
>>
>> *how this appearance proceeds I shall.expain*
>>
>> *:*
>>
>> *pay.attention*
>>
>> *.*
>> ~vlm.30. Attend to what I tell you about the manner in which we form the
>> idea of time, and its distinct parts of a moment and an age, in the same
>> way as we make the distinction of individualities in me, thee and this or
>> that person...
>>
>> *all/every*-m tvattA*.xx-*matta.*rutting/mad**-*Atma.*self/Self*-janma.
>> *birth-*nAm | yathAvat*.in.such.a.way-* pratibhAs*.appearance/semblance-*asya
>> vakSye*.I'll.expain the -* krama.*process/order.*m imam.*this - *zRNu.*hear/pay.attention.to
>> <http://pay.attention.to>*
>>
>> *x*
>> xx28 oo 30
>>
>>
>>
>> 31
>>
>> अनुभूय क्षणम् जीवो_मिथ्या-मरण-मूर्च्छनम् ।
>>
>> anubhUya kSaNam jIva:_mithyA-maraNa-mUrcchanam |
>>
>> विस्मृत्य प्राक्तनम् भावम् अन्यम् पश्यति सुव्रते ॥१।३।३१॥
>>
>> vismRtya prAktanam bhAvam anyam pazyati suvrate ||3|20|31||
>>
>> .
>>
>>
>> *the Living.j**Iva** has suddenly experienced the false death-swoon,*
>>
>> *having forgotten its prior existence,*
>>
>> *it sees another*
>>
>> *. *
>> anubhUya kSaNam jIva:
>>
>> mithyA-maraNa-mUrcchanam |
>>
>> vismRtya prAktanam bhAvam
>>
>>
>> *. *
>> ~vlm. ... forgets his former nature and thinks himself to be another
>> being.
>>
>> ~vlm.p.31 As soon as one feels the lack of senses after his death, he
>> forgets his former nature and thinks himself to be another being.
>>
>>
>>
>> 32
>>
>> तदेव_उन्मेष-मात्रेण व्योम्न्य्.एव व्योम-रूप्य्.अपि ।
>>
>> tadeva_unmeSa.mAtreNa vyomni.eva vyoma.rUpi_api |
>>
>> आधेयो_ऽयम् इह_आधारे स्थितो ऽहम् इति चेतति ॥१।३।३२॥
>>
>> Adheya:_ayam iha_AdhAre sthita:_aham iti cetati ||3|20|32||
>>
>> .
>>
>>
>> *the spacious sky becomes another form in space,*
>>
>> *an attribute of the Subject *
>>
>> *and so it thinks thus*
>>
>> *:*
>>
>> *"here am I*
>>
>> *...*
>> tadeva_unmeSa.mAtreNa x
>>
>> vyomni.eva x
>>
>> vyoma-rUpi_api |
>>
>> Adheya:_ayam iha_AdhAre sthita:_aham iti cetati
>>
>> ~vlm.p.32 Then, in the twinkling of an eye, he assumes an empty form in
>> the womb of emptiness and in that container he thinks within himself,
>>
>> ~AS. Then in a moment (tad eva unmeSamAtreNa) even tho he is in space
>> (vyomni eva) and in the same form as space (vyomarUpi api) thinks (cetati)
>> that (iti) I am here and should be situated in some support (aham AdhAre
>> Adheya: ).
>>
>>
>> *. *
>>
>>
>> 33
>>
>> हस्त.पाद-आदिमान् देहो मम_अयम् इति पश्यति ।
>>
>> hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
>>
>> यदेव चेतति वपुस् तद्.एव_इदम् स* पश्यति ॥१।३।३३॥
>>
>> yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
>>
>> .
>>
>>
>> *:*
>>
>> *whatever it conceives.to.be <http://conceives.to.be> the body, *
>>
>> *thatever is the This he sees*
>>
>> *. *
>> *vlm. Thinking about body, he finds it presented before him.
>>
>> he conceives (his Vapu.body) – *tat eva – *that indeed - *idam - *as
>> this - sa: *pazyati *he see/knows**. *
>>
>> *x*
>>
>>
>> xx31 32 00
>>
>>
>>
>>
>>
>> 33
>>
>> हस्त.पाद-आदिमान् देहो मम_अयम् इति पश्यति ।
>>
>> hasta.pAda.AdimAn deha:_mama_ayam iti pazyati |
>>
>> यदेव चेतति वपुस् तद्.एव_इदम् स* पश्यति ॥१।३।३३॥
>>
>> yadeva cetati vapu:_tat eva_idam sa: pazyati ||3|20|33||
>>
>> .
>>
>> 33
>>
>>
>> *:*
>>
>> *whatever it imagines as the body, that is what he sees*
>>
>> *. *
>> xx
>>
>> 31 32 00
>>
>>
>>
>> 34
>>
>> एतस्य_अहम् पितुः पुत्रो वर्षाण्य्_एतानि सन्ति मे ।
>>
>> etasya_aham pitu: putra:_varSANi_etAni santi me |
>>
>> इमे मे बान्धवा* रम्या* मम_इदम् रम्यम् आस्पदम् ॥१।३।३४॥
>>
>> ime me bAndhavA: ramyA* mama_idam ramyam Aspadam ||3|20|34||
>>
>> .
>>
>>
>> *I'm his son, so.many years of age, and these are my beloved friends *
>>
>> *and this is my home and my abode*
>>
>> *.*
>>
>> etasya - * of him am *– aham.*I -* pitu: - *of the father- *putra: - *the
>> son – *
>>
>> varSANi_etAni santi me -* these years are @me - *
>>
>> ime me -* and these @me - *
>>
>> bAndhava.*relation*s.A:_ramya.*delightful/enjoyable*-.A:
>>
>> mama - *of/for*
>> idam ramyam Aspadam
>>
>> ~vlm.p.34 Then he thinks in himself, "I am the son of this father and am
>> so many years old. These are my dear friends and this is my pleasant home.
>>
>>
>>
>>
>> 35
>>
>> जातो ऽहम् अभवम् बालो_वृद्धिम् यातो ऽहम् ईदृश: ।
>>
>> jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
>>
>> बान्धवाश्_च_अस्य मे सर्वे तथा.एव विचरन्त्य्_अमी ॥१।३।३५॥
>>
>> bAndhavA:_ca_asya me sarve tathA.eva vicaranti_amI ||3|20|35||
>>
>> .
>>
>>
>> *I became a boy;*
>>
>> *and grown.up now, I am this way;*
>>
>> *and all my relatives also carry.on likewise in their way."*
>> jAta:_aham abhavam bAla:_vRddhim yAta:_aham IdRza: |
>>
>> bAndhavA: ca_asya me sarve tathA.eva vicaranti_amI
>>
>> ~vlm.p.35 I was born and became a boy, and then grew up to this age.
>> There are all my friends and in the same course of their lives."
>>
>>
>>
>> 36
>>
>> चित्त-आकाश-घन~एकत्वात् स्वे_ऽप्य्_अन्ये_ऽपि भवन्ति ते ।
>>
>> citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
>>
>> एवम् न_आमोदिते.अपि_अस्य चित्ते संसार-खण्डके ॥१।३।३६॥
>>
>> evam na_Amodite_api_asya citte saMsAra-khaNDake ||3|20|36||
>>
>> .
>>
>>
>> *they*
>>
>> *come to be*
>>
>> *: *
>>
>> *thus*
>>
>> *each arises thus out.of the chitta* Affection,*
>>
>> *as a fragment of the saMsAra*
>>
>> *. *
>> citta.AkAza-ghana~ekatvAt sve_api_anye_api bhavanti te |
>>
>> evam na_Amodite_api_asya citte saMsAra-khaNDake
>>
>> ~vlm.p.36 Thus the compact density of the sphere of his soul presents him
>> with many other images that appear to arise in it as in some part of the
>> world.
>>
>> * the analysis of manas Mind in FM will be fully discussed as we proceed.
>> manas is a self-containing Class, a group that consists of manas (Mind—with
>> a capital letter), buddhi (Intellective or analytic mind), chitta
>> (Affective or emotional mind), and aham.kAra (Effective "I"dentity).
>>
>> ~vlm. Thus the compact density of the sphere of his soul, presents him
>> many other figures, which appear to rise in it as in some part of the
>> world.
>>
>> xx 34 35 36
>>
>>
>>
>> 37
>>
>> न किम्चिद् अप्य्_अभ्युदितम् स्थितम् व्योम.एव निर्मलम् ।
>>
>> na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
>>
>> स्वप्ने द्रष्टरि यद्वच् चित् तद्वद् दृश्ये चिद्.एव सा ॥१।३।३७॥
>>
>> svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
>>
>> .
>>
>> na kimcit api_abhyuditam sthitam vyoma.eva nirmalam |
>>
>> svapne draSTari yat.vat cit tat.vat dRzye cit eva sA ||3|20|37||
>>
>>
>> *—*
>>
>> *and so*
>>
>> *the seer in a dream is only Consciousness,*
>>
>> *and thus likewise the seen also is Consciousness*
>>
>> *.*
>> ~vlm.p.37 But they neither rise nor remain in the soul itself, which is
>> as transparent as empty air. They appear to consciousness like a vision
>> seen in a dream.
>>
>>
>>
>> 38
>>
>> सर्वग~एकतया यस्मात् सा स्वप्ने दृष्ट_दर्शना ।
>>
>> sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
>>
>> यथा स्वप्ने तथा_उदेति परलोक-दृग्-आदिभिः ॥१।३।३८॥
>>
>> yathA svapne tathA_udeti paraloka-dRk.Adibhi: ||3|20|38||
>>
>> .
>>
>>
>> *the perception of percepts in a dream arises;*
>>
>> *and likewise perception of the other worlds*
>>
>> *.*
>> sarvaga~ekatayA yasmAt sA svapne dRSTa_darzanA |
>>
>>
>> *. *
>> ~vlm.38 A person dreaming remains in one place but sees all manners of
>> things in different places. Everything in the other world appears equally
>> real, just like in his dream.
>>
>> xx37 38 39
>>
>>
>>
>> 39
>>
>> परलोके यथा_उदेति तथैव _इह_अभ्युदेति सा ।
>>
>> paraloke yathA_udeti tathA.eva_iha_abhyudeti sA |
>>
>> तत् स्वप्न-परलोक-ईह-लोकानाम् असताम् सताम् ॥१।३।३९॥
>>
>> tat svapna-paraloka~Iha-lokAnAm asatAm satAm ||3|20|39||
>>
>> .
>>
>>
>> *thus too the wishful effort overshines*
>>
>> *as the dream.otherworld=wish.places*
>>
>> *of an unreal reality*
>>
>> *...*
>>
>> paraloke yathA_udeti *x*
>>
>> tathA.eva_iha_abhyudeti sA *x*
>>
>> tat *x*
>>
>> svapna-paraloka~Iha-lokAnAm *x*
>>
>> asatAm satAm *x *
>>
>> *. *
>> ~vlm.39. Again whatever is seen in the other world, the same occurs to
>> men in their present states also; wherefore the reality of this and
>> unreality of the other world, are both alike to a state of dreaming.
>>
>> ~vlm.p.39 Again, whatever is seen in the other world, the same occurs to
>> men in their present states also. The unreality of the world of dreaming
>> and the reality of this physical world are alike.
>>
>> ~sv.3.20.3-39 There is no essential difference between the experiences of
>> this world and those of another all this being the thought-forms in the
>> infinite consciousness.
>>
>>
>>
>> 40
>>
>> न मनाग्.अपि भेदो_ऽस्ति वीचीनाम् इव वारिणि ।
>>
>> na manAk_api bheda:_asti vIcInAm iva vAriNi |
>>
>> अतो जातम् इदम् विश्वम् अजातत्वाद् अनाशि च ॥१।३।४०॥
>>
>> ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
>>
>> .
>>
>>
>> *.*
>>
>> *in this way*
>>
>> *this born universe *
>>
>> *is unborn *
>>
>> *and indestructible....*
>> na manAk_api bheda:_asti vIcInAm iva vAriNi |
>>
>> ata:_jAtam idam vizvam ajAtatvAt anAzi ca ||3|20|40||
>>
>> ~vlm.p.40 Just like there is no difference among the waves of the same
>> seawater, so the produced visible creation is the same as the unproduced
>> intellectual world, both of which are equally indestructible.
>>
>>
>>
>> 41
>>
>> स्वरूपत्वात्_तु न_अस्त्य्.एव यच्_च भाति चिदेव सा ।
>>
>> svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
>>
>> यथा.एव चेत्य-निर्हीणा परम-व्योम-रूपिणी ॥१।३।४१॥
>>
>> yathA.eva cetya-nirhINA parama-vyoma-rUpiNI ||3|20|41||
>>
>> .
>>
>>
>> *yet it is not.at.all, *
>>
>> *and what appears is only Consciousness*
>>
>> *—*
>>
>> *conceptionless,*
>>
>> *empty of form,*
>>
>> *the Supreme Sky*
>>
>> *...*
>> svarUpatvAt tu na_asti.eva yat ca bhAti cit eva sA |
>>
>>
>> *. *
>> ~vlm.41. But in reality the appearance is nothing but a reflection of the
>> intellect; and which apart from the intelligible spirit, is merely an empty
>> vacuity.
>>
>> ~AS. ... without perceivables nature of the supreme space of
>> (Consciousness) (stays the same), so is with perceivables supreme space of
>> consciousness (stays the same), therefore perceivables are thought to be
>> not different (from supreme space of consciousness), as waves from water.
>>
>>
>>
>> 42
>>
>> सचेत्या.अपि तथा.एव_एषा परमव्योम.रूपिणी ।
>>
>> sa.cetyA_api tathA.eva_eSA parama-vyoma=rUpiNI |
>>
>> तस्माच् चेत्यम् अतो न_अन्यद् वीचित्वाद् इव वारितः ॥१।३।४२॥
>>
>> tasmAt cetyam ata:_na_anyat vIcitvAt iva vAri.ta: ||3|20|42||
>>
>> .
>>
>>
>> *is*
>>
>> *what's to.be <http://to.be> conceived as forms of Supreme Space*
>>
>> *: *
>>
>> *in That arise Conceptuals,*
>>
>> *and nothing else,*
>>
>> *like waves in water,*
>>
>> *nothing else*
>>
>> *. *
>>
>> sa.cetya.*xx-*A_api – *altho she is conceivable - *tathA.eva_eSA -*
>> even thus she is - *
>>
>> parama-vyoma=rUpiNI -* a form of **absolutely.spacious sky** - *
>>
>> tasmAt.*from/thru-that/therefore *– cetyam.*something*.*conceivable - *ata:_na_anyat
>> – *not different than this - *vIcitvAt iva v6Ari.ta: - *as waves are not
>> different than waters*
>>
>> *. *
>> ~vlm.42 Altho presided over by the intelligible spirit, creation itself
>> is a mere void, its only substance being the intelligible soul, like water
>> is to waves.
>>
>>
>> *cetya*mfn. perceivable RV. vi , 1 , 5 ; (%{A4}) f. = %{tu4} (RV?) , x ,
>> 89 , 14.
>>
>> *x*
>>
>> xx40 41 42
>>
>>
>>
>> ****??? RV. vi , 1 , 5*
>> 6.1.5a tvaa/M vardhanti kSita/yaH pRthivyaa/M tvaa/M raa/ya ubha/yaaso
>> ja/naanaam
>> 6.1.5c tva/M traataa/ taraNe ce/tyo bhuuH pitaa/ maataa/ sa/dam i/n
>> maa/nuSaaNaam
>>
>> 5 On earth the people magnify thee greatly, thee their celestial and
>> terrestrial riches.
>> Thou, Helper, must be known as our Preserver, Father and Mother of
>> mankind for ever. (Griffith).
>>
>>
>>
>> 43
>>
>> वीचित्वम् च रसे न_अस्ति शश-शृङ्गवद्.एव हि ।
>>
>> vIcitvam ca rase na_asti zaza-zRGgavat eva hi |
>>
>> सा.एव चेत्यम् इव_आपन्ना स्व.भावाद् अच्युता.अप्य्.अलम् ॥१।३।४३॥
>>
>> sA.eva cetyam iva_ApannA sva.bhAvAt acyutA.api.alam ||3|20|43||
>>
>> .
>>
>>
>> *U dont find horns even on the horniest hare*
>>
>> *: *
>>
>> *it's all only conceptual,*
>>
>> *seemingly-so,*
>>
>> *altho it is eternal in its character*
>>
>> *. *
>> ~vlm.43. The waves tho formed of water, are themselves as false as the
>> horns of hares; and their appearance as natural objects: is altogether
>> false.
>>
>> vIcitvam ca rase na_asti zaza-zRGga=vat eva hi |
>>
>> sA.eva cetyam iva_ApannA sva.bhAvAt acyutA_api_alam ||3|20|43||
>>
>>
>>
>> 44
>>
>> तस्मान्_न_अस्त्य्.एव दृश्यो_ऽर्थः कुतो ऽतो द्रष्टृ-दृश्य-धीः ।
>>
>> tasmAt na_asti.eva dRzya:_artha: kuta:_ata:_draSTR-dRzya-dhI: |
>>
>> निमिषेण.एव जीवस्य मृति-मोहाद् अनन्तरम् ॥१।३।४४॥
>>
>> nimiSeNa.eva jIvasya mRti-mohAt anantaram ||3|20|44||
>>
>> .
>>
>>
>> *.*
>>
>> *from where would the thoughts*
>>
>> *of Seer and Sight*
>>
>> *arise,*
>>
>> *after the death-delusion*
>>
>> *?*
>>
>> tasmAt.*from/thru~that/therefore*- na_asti.eva dRzya:_artha:
>> kuta:_ata:_draSTR-dRzya-dhI: |
>>
>> nimiSeNa.eva jIvasya
>>
>>
>> *. *
>> ~vlm.44. Hence there being no visible object in reality (except a false
>> appearance of such), how can the observer have any idea of the visible,
>> which loses its delusion at the moment of his death.
>>
>> xx43 44 45
>>
>>
>>
>> 45.46.47
>>
>> त्रि.जगद्.दृश्य-सर्ग-श्रीः प्रतिभाम् उपगच्छति ।
>>
>> tri.jagat.dRzya-sarga-zrI: pratibhAm upagacchati |
>>
>> यथादेशम् यथाकालम् यथारम्भम् यथाक्रमम् ॥१।३।४५॥
>>
>> yathAdezam yathAkAlam yathArambham yathAkramam ||3|20|45||
>>
>> यथा.उत्पादम् यथा.मातृ यथा.पितृ यथा_उरसम् ।
>>
>> yathA.utpAdam yathA.mAtR yathA.pitR yathA_urasam |
>>
>> यथा वयो_यथा संविद् यथास्थानम् यथा_ईहितम् ॥१।३।४६॥
>>
>> yathA vaya:_yathA saMvit yathAsthAnam yathA.Ihitam ||3|20|46||
>>
>> यथा.बन्धु यथा.भृत्यम् यथा_इह_अस्तमय.उदयम् ।
>>
>> yathA.bandhu yathA.bhRtyam yathA_iha_astamaya.udayam |
>>
>> अजात*.एव जातो ऽहम् इति चेतति चिद्.वपु: ॥१।३।४७॥
>>
>> ajAta* eva jAta:_aham iti cetati cit.vapu: ||3|20|47||
>>
>> .
>>
>> Imagining,*
>>
>> *in its place,*
>>
>> *its time,*
>>
>> *its beginning,*
>>
>> *its due order,*
>>
>> *its standing.up,*
>>
>> *its mother and its father,*
>>
>> *its perfection in the pains of birth,*
>>
>> *in its saMvit.Awareness,*
>>
>> *its home, its dwelling,*
>>
>> *in its friends, in its servants,*
>>
>> *in its rising & its setting*
>>
>> *.*
>>
>> *and*
>>
>> *tho unborn*
>>
>> *I am born."*
>>
>> *so*
>>
>> *the Consciousness-body contemplates*
>>
>> *. *
>> tri.jagat~dRzya-sarga-zrI: x
>>
>> pratibhAm upagacchati x
>>
>> yathAdezam x
>>
>> yathAkAlam x
>>
>> yathArambham x
>>
>> yathAkramam x
>>
>> yathA.utpAdam x
>>
>> yathA.mAtR yathA.pitR x
>>
>> yathA_urasam x
>>
>> yathA vayo x
>>
>> yathA saMvit x
>>
>> yathAsthAnam x
>>
>> yathA_Ihitam x
>>
>> yathA.bandhu x
>>
>> yathA.bhRtyam x
>>
>> yathA_iha_astamaya.udayam x
>>
>> ajAta* eva jAta:_aham x
>>
>> iti cetati cit.vapu:
>>
>>
>> *. *
>> ~vlm.45. After disappearance of the visible outer world from sight,
>>
>> the soul reflects on its reminiscence of the creation in its inner world
>> of the mind,
>>
>> according to the proper time and place of every thing.
>>
>> 46. It remembers its birth, its parents, its age and its residence,
>>
>> with its learning and all other pursuits in their exact manner and order.
>>
>> 47 It thinks of its friends and servants, and of the success and failure
>> of its attempts.
>>
>> The uncreated and incorporeal soul, in its intellectual form, reflects on
>> the events of
>>
>> its created and corporeal state.
>>
>>
>>
>> 48
>>
>> देश.काल-क्रिया-द्रव्य+मनो-बुद्धि~इन्द्रिय.आदि च ।
>>
>> deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca |
>>
>> झटित्य्.एव मृतेर् अन्ते वपुः पश्यति यौवने ॥१।३।४८॥
>>
>> jhaTiti.eva mRte:_ante vapu: pazyati yauvane ||3|20|48||
>>
>> .
>>
>>
>> *action and flow,*
>>
>> *Mind, Intellect, organs, and all,*
>>
>> *suddenly,*
>>
>> *'Presto!',*
>>
>> *are a new birth*
>>
>> *seen by the jIva after death*
>>
>> *.*
>>
>> deza.kAla-kriyA-dravya+manas=buddhi~indriya.Adi ca *x*
>>
>> jhaTiti.eva mRte:_ante *x*
>>
>> vapu: pazyati yauvane *x *
>>
>> *. *
>> ~jd. the compound <deza-kAla> is often translated as "space-time".
>>
>> but Space, in yv.FM, is boundless and infinite.
>>
>> Place and Time are subjectively apparent limits.
>>
>> xx46 47 48
>>
>>
>>
>> 49
>>
>> एषा माता पिता ह्य्_एष* बालो_ऽभूवम् अहम् त्व्_इति ।
>>
>> eSA mAtA pitA hi_eSa* bAla:_abhUvam aham tu_iti |
>>
>> न_अनुभूतो ऽनुभूतो वा यः स्यात् स्मृति-मयः क्रमः ॥१।३।४९॥
>>
>> na_anubhUta:_anubhUta:_vA ya: syAt smRti-maya: krama: ||3|20|49||
>>
>> .
>>
>>
>> *: *
>>
>> *whether he knows it or not, what.he.is <http://what.he.is>*
>>
>> *is*
>>
>> *entirely the product of Memory*
>>
>> *. *
>> eSA mAtA pitA hi_eSa:_bAla:_abhUvam aham tu_iti |
>>
>>
>> *. *
>> ~vlm. ... whether one may perceive it or not, it is all the product of
>> his former reminiscence.
>>
>>
>>
>> 50
>>
>> पश्चाद् उदेत्य्_असौ तस्य पुष्पस्य_इव फल.उदयः ।
>>
>> pazcAt udeti_asau tasya puSpasya_iva phala.udaya: |
>>
>> निमिषेण.एव मे कल्पो_गत* इत्य्_अनुभूयते ॥१।३।५०॥
>>
>> nimiSeNa.eva me kalpa:_gata* iti_anubhUyate ||3|20|50||
>>
>> .
>>
>>
>> *like green fruit from a flower*
>>
>> *: *
>>
>> *"in a flash*
>>
>> *–thus**–*
>>
>> *!*
>>
>> *a kalpa.Age has passed for me"*
>>
>> *:*
>>
>> *such*
>>
>> *is his experience*
>>
>> *.*
>> pazcAt udeti_asau tasya puSpasya_iva phala.udaya: | nimiSeNa.eva me
>> kalpa:_gata_iti_anubhUyate ||3|20|50||
>>
>> ~vlm.50. Then upon waking from this state of trance, like a fruit from
>> the cell of a flower, it comes to find that a single moment appeared to it
>> as the period of an age.
>>
>>
>>
>> 51
>>
>> रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रे तथा ह्य्_अभूत् ।
>>
>> rAtri: dvAdaza-varSANi harizcandre tathA hi_abhUt |
>>
>> कान्ता-विर-हिणाम् एकम् वासरम् वत्सरायते ॥१।३।५१॥
>>
>> kAntA-vira-hiNAm ekam vAsaram vatsarAyate ||3|20|51||
>>
>> .
>>
>> rAtri:_dvAdaza-varSANi harizcandre tathA hi_abhUt |
>>
>>
>> *. *
>>
>> *one night was twelve.years.long *
>>
>> *they say *
>>
>> *for the Emperor harish.candra*
>>
>> *. *
>>
>> *for a girl without her lover*
>>
>> *half an afternoon lasts like a year*
>>
>> *! *
>> ~vlm.p.51 It was in this way that in times past, King Harish Chandra
>> thought one night to be twelve years. One day seems like a year to those
>> who are separated from their beloved objects.
>>
>> xx49 50 51
>>
>>
>>
>> 52
>>
>> मृतो जातो ऽहम् अन्यो_मे पिता_इति स्वप्नतास्व्_इव ।
>>
>> mRta:_jAta:_aham anya:_me pitA_iti svapnatAsu_iva |
>>
>> अभुक्तस्य.एव भोगस्य भुक्त-धीर् उपजायते ॥१।३।५२॥
>>
>> abhuktasya.eva bhogasya bhukta-dhI:_upajAyate ||3|20|52||
>>
>> .
>>
>>
>> *I'm born,*
>>
>> *another is my father"*
>>
>> .
>>
>> *it's all in dreams,*
>>
>> *hungry or full*
>>
>> *in a dream*
>>
>> *a person becomes satisfied*
>>
>> *...*
>> mRta:_jAta:_aham anya:
>>
>> me pitA_iti svapnatAsu_iva |
>>
>> abhuktasya.eva bhogasya x
>>
>>
>> *. *
>> ~vlm.52 Again, it is all false, whether the birth or death of someone in
>> his dream, or being born and recognizing a father in infancy, or a hungry
>> man imagining he is dining on dainty food.
>>
>> ~vlm.p.52 Again, it is all false, whether the birth or death of someone
>> in his dream, or being born and recognizing a father in infancy, or a
>> hungry man imagining he is dining on dainty food.
>>
>> ~AS. ... Feeling of having enjoyed something (bhuktadhIH) arises
>> (upajAyate) in someone who has not enjoyed anything (abhuktasya eva
>> bhogasya). It is describing illusory feelings arising to complete the world
>> experience.
>>
>>
>>
>> 53
>>
>> भुक्ते_ऽप्य्_अभुक्त-धीर् दृष्टम् इत्य्_अलङ्कित-वादिषु ।
>>
>> bhukte_api_a.bhukta-dhI:_dRSTam iti_alaGkita-vAdiSu |
>>
>> शून्यम् आकीर्णताम् एति तुल्यम् व्यसनम् उत्सवै: ।
>>
>> zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
>>
>> विप्रलम्भो_ऽपि लाभश्_च मद-स्वप्न.आदि-संविदि ॥१।३।५३॥
>>
>> vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi ||3|20|53||
>>
>> .
>>
>>
>> *when*
>>
>> *tho full, he feels hunger,*
>>
>> *complaining of his emptiness,*
>>
>> *when an empty hall becomes full,*
>>
>> *thronging like a great festival,*
>>
>> *when he finds his lost love again whether in drunkenness or dream*
>>
>> *...*
>> bhukte_api_a.bhukta-dhI:_dRSTam ity_alaGkita-vAdiSu |
>>
>> zUnyam AkIrNatAm eti tulyam vyasanam utsavai: |
>>
>> vipralambha:_api lAbha:_ca mada-svapna.Adi-saMvidi
>>
>>
>> *. *
>>
>> *latent within a pepper-seed*
>>
>> *and in a temple pillar there's an uncarved net of images*
>>
>> *where no separate object is seen*
>>
>> *so in the unborn*
>>
>> *there is peace*
>>
>> *. *
>>
>> *how are there bondage and release for the seer*
>>
>> *and why*
>>
>> *? *
>> taikSNyam yathA marica-bIja-kaNe sthitam svam stambheSu
>>
>> dRzyam *tu_a*nanyad idam evam aje_asti zAntam tasya_asti
>> bandhana-vimokSa-dRza: kuta: kA: *x *
>>
>> *. *
>> ~AS. ... the seen (dRzyam) is at peace (asti zAntam) in an
>> undistinguished form (ananyad) in the unborn Brahman (aje). So from where
>> and what ideas of binding and liberation of the "seen" can come?
>>
>> ~vlm.54. But this visible world rests in the invisible spirit of God, as
>> the property of pungency, resides in the particles, of the pepper seed, and
>> as the painted pictures on a column....
>>
>>
>> xx52 53 54
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m *
>>
>>
>>
>>
>>
>>
>> DAILY READINGS sn 06 May
>>
>>
>>
>> fm3020 1.my04..06 Projective pratibhA.Imagining .z54
>> https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..06%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
>>
>> fm5059 2.my06 su.raghu's REPOSE .z38
>>
>>
>> https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
>>
>> fm7073 3.my04..06 Evolution in Other Words .z59
>>
>>
>> https://www.dropbox.com/s/c9vwnptnh8vqj7v/fm7073%203.my04..06%20Evolution%20in%20Other%20Words%20.z59.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
>>
>>
>>
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात् स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>> *The Goddess Sarasvatí declared–*
>> 3.20.1 02 03 04 05 06 07
>>
>> 08
>>
>> 9
>>
>>
>> *is like*
>>
>> *a rutting elephant bound in the hollow of a mustard-seed*
>>
>> *!*
>>
>> *it's like*
>>
>> *a mosquito making war with a pride of lions in the hollow of an atom**
>>
>> *.*
>> ~jd.: #aNu is translated as "atom" in the same sense as Greek
>> philosophers,
>>
>>
>> 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28
>>
>> 29
>>
>>
>> *this Projected mode is the shining of the world-creation*
>>
>> *thus*
>>
>> *is this Projected mode the flashing of a Moment in an Age*
>>
>> *.*
>>
>> 30
>>
>> *an **Age & a Moment*
>>
>> *the World & the All*
>>
>> *the state of self of "you" & "me" in all our births*
>>
>> *how this appearance proceeds I shall.expain*
>>
>> *:*
>>
>> *pay.attention*
>>
>> *.*
>>
>> 31 32
>>
>> 33
>>
>> *"These hands & feet & organs are my body"*
>>
>> *:*
>>
>> *whatever it conceives.to.be <http://conceives.to.be> the body,*
>>
>> *thatever it's the This he sees*
>>
>> *.*
>> *vlm. Thinking about body, he finds it presented before him
>>
>> .
>>
>> 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49
>>
>> 50
>>
>>
>> *it seems.to.emerge*
>>
>> *like green fruit from a flower*
>>
>> *:*
>>
>> *"in a flash*
>>
>> *–thus**–*
>>
>> *!*
>>
>> *a Kalpa.Age has passed for me"*
>>
>> *:*
>>
>> *such*
>>
>> *is his experience*
>>
>> *.*
>>
>>
>> 51 52 53 54
>>
>> ||
>>
>>
>>
>> +++
>>
>>
>>
>> 31|34|36|37|*44|48|54|*38|40|41|42|43|*21|*46|47|10|49|*04|*51|52|
>> *10|08|*53|01|02|03|04|05|06|07|08|54|11|12|14|15|*21|*16|17|18|19|20|
>> *31|*21|22|23|*40|*24|25|26|27|28|*39|39|*30|*22|*22|*45|45|42|42|13|*
>> 34|35|36|37|38|41|*40|*43|44|46|10|*08|*47|48|*30|*49|*32|*51|52|*48|*53|
>> *32|*54|01|02|03|*16|16|*05|*31|45|*06|07|*22|*10|11|12|13|14|15|17|18|
>> *30|*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> --
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>> .