fm4047 2.ja04-06 PARADE OF THE WORLDS .z90

[jivadas]

 

fm4047 2.ja04-06 PARADE OF THE WORLDS .z90

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04-06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0

 

 

 

 

Oॐm

 

 

 

 

 

 

 

 

 

 

 

PARADE OF THE WORLDS

 

 

rAma said—

 

भगवन्_सर्व.धर्म-ज्ञ सर्व.वेदाङ्ग-पारग ।

bhagavan_sarva.dharma-jJa sarva.vedAGga-pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर्_भवद्.उक्तिभि: ॥४।४७।१॥

Azvasta iva tiSThAmi zuddhAbhi:_bhavad.uktibhi: ||4|47|01||

Lord,

you know all things,

you're master of all the Branches of vedic study!

Azvaste_ iva tiSThAmi x

zuddhAbhi:_bhavad.uktibhi: - by the clarities you have spoken.

~m.1-3 O Bhagawan, knower of all dharmas, the knower of all Vedas, I am now established in the right state of mind listening to your great and genuine words of wisdom. I am not contented with your noble, wise and charming expositions. I would like to hear more about the birth of brahmA, the lotus-born, whose story you have narrated in connection with the birth of beings with ‘rajasic’ and satturic natures.

~vlm.1 rAma said: "O venerable sir, that art acquainted with all religious doctrines and versed in all branches of the Vedas, I am set at perfect ease by thy holy preachings.

~sv.1-3 VASISTHA continued:

 

उदाराणि विविक्तानि पेशलान्य्_उदितानि च ।

udArANi viviktAni pezalAni_uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस्_तव ॥४।४७।२॥

zrotum tRptim na gacchAmi vacAMsi vadatas_tava ||02||

.

of

chances to hear

your

noble, discerning, charming, uplifting voice

I never get enuf

of

your saying your words

never

get tired of hearing you

.

 

जात्या राजस-सात्त्विक्या: कथन-अवसर-अन्तरे ।

jAtyA rAjasa-sAttvikyA: kathana-avasara-antare |

उत्पत्तिर्_भवता प्रोक्ता शास्त्रै: कमल-जन्मन: ॥४।४७।३॥

utpatti:_bhavatA proktA zAstrai: kamala-janmana: ||03||

.

within the rAjasa.sattvika-Class

in your recent lecture,

utpatti.Outfall has been explained by Your Grace

according.to the zAstra.teaching of the Lotus.blossom-born

.

~vlm.3. You have said sir, of the birth of brahmA in course of your lecture on the productions of the satva and rAjasa qualities. I want you to tell me more on that subject.

 

vasiShTha said—

 

बहूनि ब्रह्म-लक्षाणि शंकर-इन्द्र-शतानि च ।

bahUni brahma-lakSANi zaMkara-indra-zatAni ca |

नारायण-सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa-sahasrANi samatItAni rAghava ||4||

.

there are

many hundreds of thousands of brahmAs

with hundreds more shankaras and indras

and thousands of nArAyaNas

child of the raghu.Clan

...

~vlm.4 There have been many millions of Brahmas and many hundreds of shivas and indras together with thousands of nArAyaNas that have gone by.

 

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिश: ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना-आचार-विहाराणि विहरन्ति सहस्र.श: ॥४।४७।५॥

nAnA-AcAra-vihArANi viharanti sahasra.za: ||05||

.

...

and

in other different Cosmic.Eggs

many more

in their thousands

pursue their various ways and manners

.

 

तुल्य-कालम् अनन्तेषु काल-अन्तर-भवेषु च ।

tulya-kAlam ananteSu kAla-antara-bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य्_अन्यानि भूरिश: ॥४।४७।६॥

jagatsu prodbhaviSyanti bahUni_anyAni bhUriza: ||06||

.

tulya-kAlam - at the same time

ananteSu jagatsu - in boundless worlds

prodbhaviSyanti - they will produce

bahUni anyAni - many others

bhUri.zas - aplenty.

~vlm.6. There will also be many other productions in the worlds, synchronous with others, and many to be born at times remotely distant from one another.

~m.5-6. In this universe and in many other varieties and multitudes of universes, thousands of kinds of gods and ‘asuras’ with different traditions and behavioral codes are moving about even now. They are born again and again in many of the universe that exist now and that come into being in future.

 

तेषाम् अब्ज-उद्भव-आdIनां ब्रह्माण्डेषु दिवौकसम्।

teSAm abja-udbhava-AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्राभ्युत्थिता इव ॥४।४७।७॥

utpattaya:_ mahAbAho vicitra-abhyutthitA:_ iva ||07||

.

teSAm तेषाम् of those

abja-udbhava-AdInAm अब्ज-उद्भव-आdIनाम् mudborn lotus.springing-seated

brahmANDeSu ब्रह्माण्डेषु brahma-eggs

divaukasam दिवौकसम् to a god

utpattayo उत्पत्तयः rising.up

mahAbAho महाबाहो Great Archer

vicitra-abhyutthitA iva विचित्र-अभ्युत्थिता इव as.if variously arisen (to honor).

~m.7 The creation of these godly beings in the universes created by various brahmAs a will be of surprising variety.

~sv.7 however, even the creations of these gods were but the jugglery of Maya!

~vlm.7. Among these, the births of brahmA and the other gods in the different worlds, are as wonderful as the productions of many things in a magic show.

*jd.7 - teSAm तेषाम् of thoseabja-udbhava-AdInAm अब्ज-उद्भव-आdIनाम् mudborn lotus.springing-seatedbrahmANDeSu ब्रह्माण्डेषु brahma-eggsdivaukasam दिवौकसम् to a godutpattayo उत्पत्तयः rising.upmahAbAho महाबाहो Great Archervicitra-abhyutthitA iva विचित्र-अभ्युत्थिता इव as.if variously arisen (to honor).

 

कदा.चित्_सृष्टय: शार्व्य: कदा.चित्_पद्मज-उद्भवा: ।

kadA.cit_sRSTaya: zArvya: kadA.cit_padmaja-udbhavA: |

कदा.चिद्_अपि वैष्णव्य: कदा.चिन्_ मुनि-निर्मिता: ॥४।४७।८॥

kadA.cit_api vaiSNavya: kadA.cin_muni-nirmitA: ||8||

.

somewhen

they are productions of rudra the Terrible

* the vedic form of shiva

&

somewhen

the rising of the Lotus-Born brahmA the Immense

:

somewhen too

of viSNu the Pervader

&

somewhen

they're made by

a muni

...

~vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are born of brahmA, somewhen also of viSNu and somewhen they are created by manu {*jd. only <muni> in my 3 eds.}.

#zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned together with bhava and other names of rudra-ziva). —>#zArva . #zArvI relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the east, varbRS.)

*jd.8 - kadA.cit sRSTaya: zArvya: कदाचित्_sRष्टयः शार्व्यः ... somewhen the creations of rudrakadA.cit padmaja-udbhavA: कदाचित्_पद्मज-उद्भवाः somewhen the arising of the Lotus-Born brahmAkadA.cid api vaiSNavya: कदाचिद्_अपि वैष्णव्यः somewhen too of viSNukadA.cin manu-nirmitA: कदाचिन्_मनु-निर्मिताः somewhen the formations of manu...

 

कदा.चित्_पद्म.जो ब्रह्मा कदा.चित् सलिल-उद्भवा: ।

kadA.cit_padma.ja:_ brahmA kadA.cit salila-udbhavA: |

अण्ड-उद्भव: कदा.चित् तु कदा.चिज्_जायते_sम्बरात् ॥४।४७।९॥

aNDa-udbhava: kadA.cit tu kadA.cit_jAyate_ambarAt ||9||

.

brahmA

is

somewhen

lotus.born

somewhen

sprung from the waters

but

sprung from an egg

somewhen

&

somewhen

born from the sky

.

~vlm. One brahmA was lotus-born, another was produced from the water; and a third was born of an egg, and the fourth was produced in the air. (These are named as the #padmaja, #nArAyana, #aNDaja and #mAruta).

 

कस्मिंश्.चिद्_अण्डे त्र्यक्षो_अर्क: कस्मिंश्.चिद्_अपि वासव: ।

kasmin.cit_aNDe try.akSa:_arka: kasmin.cit_api vAsava: |

कस्मिंश्.चित्_पुण्डरीक-अक्ष: कस्मिंश्.चिन्_त्र्यक्ष एव हि ॥४।४७।१०॥

kasmin.cit_puNDarIka-akSa: kasmin.cin_tryakSa eva hi ||10||

.

somewhere

in an Egg

shiva's the sun;

somewhere too the Good.vasus,

somewhere the Lotus.petal-eyed,

and somewhere the three-eyed too

.

~m.10 Some universes are looked after by sun. Some are looked after by viSNu. Some are looked after by Maheswara. Some are looked after by indra.

~sv.10 In some universes brahmA is the supreme deity, in others it is the Sun, indra, nArAyaNa or Siva.

~vlm.10. In one egg the sun was born with all his eyes, and in another VAsava"the indra; in some one was born the lotus-eyed viSNu, and in another he with his three eyes as Siva.

 

कस्याम्.चिद्_भूर्_अभूत्_सृष्टौ नीरन्ध्र-तरु=संकटा ।

कस्याम्.चिन्_नर-नीरन्ध्र कस्याम्.चिद्_भू.धर-आवृता ॥४।४७।११॥

kasyAm.cit_bhU:_abhUt_sRSTau nIrandhra-taru=saMkaTA |

kasyAm.cin_nara-nIrandhra kasyAm.cit_bhU.dhara-AvRtA ||

11||

in some world

there was a creation that was thick with trees

in some

thick with people

+

in some

thronged with earth.bearing mountains

...

 

भूर्_अभून्_मृण्.मयी काचित्_काचिद्_आसीद्_दृषन्.मयी ।

bhU:_abhUn_mRN.mayI kAcit_kAcit_AsIt_dRSan.mayI |

आसीद्-द् हेम.मयी काचित्_काचित्_ताम्र.मयी तथा ॥४।४७।१२॥

AsId-d hema.mayI kAcit_kAcit_tAmra.mayI tathA ||12||

.

...

the Earth became

something muddy

or it was

something made of stone

or

something made of ice and snow

or

something made of copper

...

 

इह_एव कानि चित्राणि जगन्त्य्_अन्यान्यथान्यथा ।

iha_eva kAni citrANi jaganti_anyAnyathAnyathA |

अन्यान्य्_एक-एक-लोकानि निर्महांस्य्_अपि कानिचित् ॥४।४७।१३॥

anyAni_eka-eka-lokAni nirmahAMsi_­api kAnicit ||13||

.

for here

what wonder.worlds there are

(and others also otherwise)

different worlds

(seen one.by.one)

while some others are lacklustre.

 

अनन्तानि जगन्त्य्_अस्मिन्_ब्रह्म.तत्त्व-महाम्बरे ।

anantAni jaganti_asmin_brahma.tattva-mahAmbare |

अम्भोधि-वीचि.जलवन्_निमज्जन्त्य्_उद्भवन्ति च ॥४।४७।१४॥

ambhodhi-vIci.jalavan_nimajjanti_udbhavanti ca ||14||

.

boundless worlds

here

in the great sky of brahman-Thatness

are ocean.wave-waterlike

and now they sink and now they rise.

.

 

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA jaladhau mRgatRSNA marau yathA |

कुसुमानि यथा चूते तथा विश्व-श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva-zriye pare ||15||

yathA taraGgA: jaladhau

like waves in the waters

mRgatRSNA: marau yathA

like a mirage in the desert

kusumAni yathA cUte

like blossoms in a mango tree

tathA vizva-zriye pare

such are the glories of the world in the Supreme

~vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers on a mango tree, so do the riches of the Universe appear in the Supreme Reality.

m.15 The glory and beauty of a universe abides in the Absolute like waves in a sea, like mirage in a desert, like flowers on a mango tree.

~vlm.15. The splendours of worlds, are seen in the SUPREME like waves in the sea, and as the mirage in the sandy desert; they abide in Him as flowers on the mango tree.

~sv.15-16 This creation is beginningless.

 

भानोर्_गणयितुम् शक्या रश्मिषु त्रसरेणव: ।

bhAno:_gaNayitum zakyA razmiSu trasareNava: |

आलोल-वपुषो ब्रह्म तत्त्वेन जगताम् गणा: ॥४।४७।१६॥

Alola-vapuSo brahma tattvena jagatAm gaNA: ||16||

bhAno:_gaNayitum

to enumerate the sun's

zakyA:  - they are able =

razmiSu trasareNava:  - x =  

Alola-vapuSa: brahma  - x =

tattvena jagatAm gaNA:  - x.  

~m.16 One can count the shining particles in a ray of sun. But it is not possible to count the number of worlds in this brahman-nature.

~vlm.16. It may be possible to count the particles of the solar rays, but not the number of worlds abounding in the Supreme Spirit.

~sv.15-16 This creation is beginningless.

 

यथा मशक-जालानि वर्ष.आदिष्व्_आकुलानि तु ।

उत्पत्त्य-उत्पत्त्य नश्यन्ति तथा_इमा लोक-सृष्तय: ॥४।४७।१७॥

yathA mazaka-jAlAni varSa.AdiSu_AkulAni tu |

utpattya-utpattya nazyanti tathA_imA loka-sRStaya: ||17||

yathA mazaka-jAlAni

as a cloud of mosquitos

varSa.AdiSu_AkulAni tu

tho thronging in the rainy weather

utpattya-utpattya

befalling and befalling

nazyanti

they perish

tathA imA loka-sRStaya:

such are the world-creations.

~m.17 The birth and dissolution of these worlds is similar to the birth and death of mosquitoes in rainy season.

~sv.17 In this 'city of brahman' (which is the infinite consciousness or the consciousness in the space of one's heart) these universes arise and vanish again and again.

~vlm.17. These multitudes of worlds rise and fall in the Universal Spirit, like gnats flying and following others in swarms in the rainy season.

~vwv.389/17 As masses of mosquitoes afflicted during the rains and the like perish, having been produced repeatedly, so do these creations of worlds.

They're like a cloud of mosquitoes that throng in the rainy weather,

falling-out everywhere.

They die.

Such are the world-creations too.

 

न च विज्ञायते कस्मात्_कालात्_प्रभृति च आगता: ।

na ca vijJAyate kasmAt_kAlAt_prabhRti ca AgatA: |

नित्य-आगम-अपाय-परा एता: सर्ग-परम्परा: ॥४।४७।१८॥

nitya-Agama-apAya-parA etA: sarga-paramparA: ||18||

.

na ca vijJAyate

nor is it understood

kasmAt_kAlAt_prabhRti ca AgatA:

from what time they have first come

nitya-Agama-apAya-parA: etA:

ever-come-gone-next

these constantly coming-and-going

sarga-paramparA:

sequences of Creation.

~m.18 No one knows since when this chain of creations is happening. This flows in continuous and eternal.

~sv.18 But these are different from the one infinite consciousness.

~vlm.390/18. It is not known since when they have been in existence, and what numbers of them have gone by, and are remaining at the present time.

Nor is it well understood from what time they have first come, all these

constantly coming-and-going, one-after-the-next creations.

 

अनादिमत्यो_अविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatyo_aviratam prasphuranti taraGgavat |

पूर्वात्_पूर्वम् किल_अभूवंस्_तत: पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt_pUrvam kila_abhUvaMs_tata: pUrvataram yathA ||19||

.

beginninglessly, endlessly,

all these worlds emanate like waves—

from first to next they each appear

from That, from the earlier, on.

anAdimatya: aviratam

from the beginningless, constantly

prasphuranti taraGgavat

they emanate like waves

pUrvAt pUrvam kila abhUvan

one after another they just appear

tata: pUrvataram yathA

from That, the earlier, so.

~m.19 This infinite sequence (of creations) is sparkling and flashing like waves (in a sea). There was a creation before this. There must have been one prior to that.

~vlm.19. They have been rolling without beginning like the billows of the sea; those that are past and gone had their previous ones, and they their prior ones also.

~vwv.391/19 (These creations) which are beginningless, continually expand (or spread far and wide) like waves. They indeed arose before the previous ones as those earlier than them did.

~sv.19 -20-21 19-21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

भूत्वा भूत्वा प्रलीयन्ते स.सुर-असुर-मानवा: ।

bhUtvA bhUtvA pralIyante sa.sura-asura-mAnavA: |

सरित्-तरङ्ग-भङ्ग्या एव समस्ता भूत-जातय: ॥४।४७।२०॥

sarit-taraGga-bhaGgyA eva samastA bhUta-jAtaya: ||20||

.

becoming and becoming

they dissolve

with all their Brightlings and Darklings and Humankind

as.if in rolling river-waves

:

just so are all the species of beings.

.

~vwv.392/20 All classes of beings along with gods, demons and men vanish, having been born repeatedly, only in the manner of the waves of a river.

 

यथा_इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड-पङ्क्तय: ।

yathA_idam aNDam vairiJcam tathA brahmANDa-paGktaya: |

या: सहस्रा: परिक्षीणा नाडिका वत्सरेषु_इव ॥४।४७।२१॥

yA: sahasrA: parikSINA nADikA vatsareSu_iva ||21||

yathA  - as

idam aNDam vairiJcam  - x =

tathA thus  

brahmANDa-paGktaya:  - x + 

yA: sahasrA: parikSINA nADikA vatsareSu_iva  - x.

~m.21 Many universes, innumerable to count, like the one of this brahmA, have come and gone like instants of time in an year.

~vlm.21. There are series of mundane worlds like the egg of brahmA, which pass away by thousands like the hours in course of the year.

~sv.19 -20-21 19-21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

अन्या: संप्रति विद्यन्ते वर्तमान-शरीरका: ।

anyA: saMprati vidyante vartamAna-zarIrakA: |

प्रान्ते ब्रह्मपुरस्य_अस्य वितते ब्रह्मण: पदे ॥४।४७।२२॥

prAnte brahmapurasya_asya vitate brahmaNa: pade ||22||

.

anyA: saMprati vidyante - x

vartamAna-zarIrakA: - x +

prAnte brahmapurasya asya - x

vitate brahmaNa: pade - x.

~m.22 The universes at the present time which are manifest in the body of present brahmA, are abiding in the vast state of brahman.

~vlm.22. There are many such bodies revolving at present, in the spacious mind of brahmA; beside the mundane system of brahmA (brahmanda).

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

ब्रह्मण्य्_अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म-पुर=श्रिय: ।

brahmaNi_anyA bhaviSyanti brAhmya:_ brahma-pura=zriya: |

पुनस्_ताश्_च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिर: ॥४।४७।२३॥

punas_tA:_ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||23||

.

there will be others that become in the brahman

brAhmicities full of brahma-cities

.

again they will be destroyed

having.become and having.become

the beat of a repeating song

.

~m.23 These universes, created by brahmA, appear and disappear again and again, like sound.

~vlm.23. There will grow many more mundane worlds in the infinity of the divine mind, and they will also vanish away in course of time, like the evanescent sounds in the air.

*jd.23 - brahmaNi_anyA bhaviSyanti ब्रह्मणि_अन्याः भविष्यन्ति there will be others in the brahmanbrAhmyo brahma-pura=zriya: ब्राह्म्यः ब्रह्म-पुरश्रियः brahmic, full of brahma-cities.punas_tA:_ca vinaGkSyanti पुनर्_ताः_च विनङ्क्ष्यन्ति again they will be destroyedbhUtvA bhUtvA yathA gira: भूत्वा भूत्वा यथा गिरः becoming and becomingrepeating/echoing like (the chorus of) a song.

 

ब्रह्मण्य्_अन्या भविष्यन्त्य: स्थिता: सर्ग-परम्परा: ।

brahmaNi anyA_ bhaviSyantya: sthitA: sarga-paramparA: |

घटा इव मृदो राशाव्_अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA_ iva mRdo rAzAu_aGkure pallavA iva ||24||

.

brahmaNi - in the brahman.Immensity

anyA: bhaviSyantya: sthitA: sarga-paramparA: - others will become existent Creation-parades

ghaTA: iva mRdo: rAzau - like pots in a lump of clay

aGkure pallavA: iva - like branches in a sprout.

~m.24 Even the future creations (will appear and decline) and abide in brahman like pot in mud and sprout in seed.

~vlm.24. Other worlds will come into existence in the course of other creations, as the pots come to be formed of clay, and the leaves grow from germs in endless succession. (Here brahmA is made the material cause of all).

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*jd.24 - brahmaNi - in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga-paramparA: - others will become existent Creation-parades ghaTA: iva mRdo: rAzau - like pots in a lump of clay aGkure pallavA: iva - like branches in a sprout.

 

यावद्_ब्रह्म चिद्.आकाशे तथा त्रिभुवन-श्रिया: ।

yAvat_brahma cid.AkAze tathA tribhuvana-zriyA: |

स्फार-आकार-विकार-आढ्य: प्रेक्ष्यमाणा न किम्.चन ॥४।४७।२५॥

sphAra-AkAra-vikAra-ADhya: prekSyamANA na kim.cana ||25||

.

yAvat  - x =

brahma cid.AkAze  - x =

tathA tribhuvana-zriyA: -  - x +   

sphAra-AkAra-vikAra-ADhya:  -

x sphAra-AkAra-vikAra-ripe a: =

prekSyamANA na kim.cana - x.

~m.25 As long as the truth is not perceived, these creations and the three worlds will be seen with wide forms and distortions in the consciousness-ether (chidākasa).

~vlm.25. So long doth the glory of the three worlds appear to the sight, as long as it is not seen in the intellect, in the manner as it exists in the divine mind.

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

उन्मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य्_असच्-छ्रिय: ।

unmajjantya:_ nimajjantya:_ na satyA na_api_asat-zriya: |

जड-आरम्भा वितन्वन्त्यस्_ता एव खलता इव ॥४।४७।२६॥

jaDa-ArambhA vitanvantya:_tA eva khalatA iva ||26||

.

unmajjantya: nimajjantya: - x

na satyA: na_api_asac-chriya: - not realities nor yet compounded unrealities

jaDa-ArambhA vitanvantya: - x

tA: eva khalatA: iva - x.

~m.26 This world, which emerges and immerses itself, is neither real nor unreal. Starting as inconscient and extending far and wide, it is like a streak in the sky.

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

~vlm.26. The rising and falling of worlds are neither true nor wholly false; they are as the fanfaronade of fools, and as orchids of the air.

 

तरङ्ग-सम.धर्मिण्यो दृष्ट-नष्ट=शरीरका: ।

taraGga-sama.dharmiNya:_ dRSTa-naSTa=zarIrakA: |

सर्वासाम् सृष्टि-राशीनाम् चित्र-आकार-विचेष्टिता: ॥४।४७।२७॥

sarvAsAm sRSTi-rAzInAm citra-AkAra-viceSTitA: ||27||

.

taraGga-sama.dharmiNya: - x

dRSTa-naSTa=zarIrakA: - x

sarvAsAm sRSTi-rAzInAm - x

citra-AkAra-viceSTitA: - x.

~vwv.385/27b There are manifold forms and movements for all the multitudes of created worlds.

~m.27 This world is like a wave in behavior. It has a body which is destroyed by (mere) appropriate perception. All these creations are full of strange shapes and actions.

~vlm.27. All things are of the manner of sea waves, which vanish no sooner than they appear to view, and they are all of the nature of paintings, which are impressed in the mind.

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

चित्र-आकार-विकाराश्_च चित्र-रूपा हि सृष्टय: ।

citra-AkAra-vikArA:_ca citra-rUpA:_ hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि-दृष्टय: ॥४।४७।२८॥

vyatiriktA:_ na sarveSAm samastA: sRSTi-dRSTaya: ||28||

.

citra-AkAra.vikArA: ca citra-rUpA: - strange shapes & changing shapes 

hi - x

sRSTaya: - creations

vyatiriktA: na sarveSAm - not separate from everything

samastA: sRSTi-dRSTaya: - x.

#bhU bhavati —>#sRSTi / #dRSTi —>#>as asti

~m.28 These creations are full of variety and multitude of strange shapes and deformations. From the point of creation there is nothing incoherent or inconsistent in these.

~vlm.28. The world is a perspective, and all things are but paintings in it; they are not without the tableau of the mind, and are represented in it as the figures on a canvas.

 

तत्त्व.ज्ञ-विषये राम सलिलाद्_इव वृष्टय: ।

tattva.jJa-viSaye rAma salilAt_iva vRSTaya: |

आयान्ति सृष्टयो देवाज्_जलदाद्_इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya:_ devAt_jaladAt_iva vRSTaya: ||29||

.

tattva.jJa-viSaye

with regard to a Thatness.knower,

rAma,

salilAt_iva

as from the waters

vRSTaya: AyAnti

the rains proceed,

sRSTaya: devAt

(so) the creations (proceed) from a god

jaladAt_iva vRSTaya:

like the rains from a cloud.

Note the structure, reading #vRSTaya: in a double sense: as from the ocean there comes rain, so from a deity come the creations. There's no ground (as usual!) for VLM's reading "God" here.

#si* -> #visi -> #viSaya –m.- sphere (of activity), reach/range (of mind); period (of life); special field of action, (in comp. ="concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. ="in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); •• an object of sense (these are five in number, the five #indriya, or organs of sense having each their proper #viSaya. or object, viz.1. #zabda, "sound", for the ear cf. #zruti-viSaya; 2. #sparza, "tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4. #rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these five viSayas are somewhen called the guNas or "properties"of the five elements, ether, air, fire, water, earth, respectively); anything perceptible by the senses, any object of Affective thought; (pl) sensual enjoyments, sensuality; •• (in phil) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and #saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g. #chandasi viSaye, "only in the Veda"); (in rhet) the subject of a comparison (e.g. in the comp."lotus-eye"the second member is the #viSaya, and the first the #viSayin).

~m.29-30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water-bearing clouds.

~vlm.29. The learned in divine knowledge, consider the creations proceeding from the Spirit of God, as showers of rain falling from the waters contained in the clouds.

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

व्यतिरिक्ता_ न सर्वेषाम् समप्ता: सृष्टि-दृष्टय: ।

vyatiriktA:_ na sarveSAm samaptA: sRSTi-dRSTaya: |

व्यतिरिक्ता द्रवाम्भोधि-स्वाष्ठीला: शाल्मलोर्_इव ॥४।४७।३०॥

vyatiriktA:_ drava-ambhodhi-svASThIlA: zAlmalo:_iva ||30||

.

vyatiriktA: na sarveSAm – not distinct from all things

samaptA: sRSTi-dRSTaya: - x

vyatiriktA: - distinct

drava-ambhodhi-svASThIlA: - x

zAlmalo: iva – from a silk.cotton tree.

#zAlmala the silk-cotton tree; one of the Dvîpas.

#asthi aSThi aSThIlA a round pebble or stone.

~m.29-30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water-bearing clouds.

~vlm.30. The visible creation is no more distinct from God, than the sea water exuding from the earth and the earth itself, and the leaves and seeds of the Simul tree from the tree itself.

~sv.22-32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।

iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |

परमान्_नभसो जातास्_तन्मात्र-मल=मालिका ॥४।४७।३१॥

paramAn_nabhasa:_ jAtA:_tanmAtra-mala=mAlikA ||31||

.

here in creations, rAghava, growing bits born from the Absolute Sky

a necklace made of elemental beads.

.

~m.31 O Rāghava, in this world all that is high and well-nourished and all that is lowly are parts of a garland of subtle elements and energies (tanmatras) emerging out of the great ether.

 

कदा.चित् प्रथमम् वायु: प्रतिष्ठाम् अधिगच्छति ।

kadA.cit prathamam vyoma pratiSThAm adhigacchati |

तत: प्रजायते ब्रhmA वायुजो_असौ प्रजापति: ॥४।४७।३२॥

tata: prajAyate brahmA vyoma.jo_asau prajApati: ||32||

.

somewhen

after the Air has become located

brahmA is produced as the windborn Grandfather prajApati

.

~vlm.32. Somewhen the subtile air is solidified in the form of the atmosphere, and therefrom is produced the great brahmA, thence called the air-borne lord of creatures.

*jd.32 - kadA.cit - somewhen prathamam - at firstvAyu: pratiSThAm adhigacchati - the Air becomes establishedtata: prajAyate brahma - thus the brahman is producedvAyujo_asau prajApati: - as the windborn grandfather prajApati.

 

कदा.चित्_प्रथमम् वायु: प्रतिष्ठाम् अधिगच्छति ।

kadA.cit_prathamam vAyu: pratiSThAm adhigacchati |

तत: प्रजायते ब्रह्मा वायु.जो_असौ प्रजापति: ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||33||

somewhen

after the Air element stabilizes

from That

brahmA the Immense is born as the air-born prajApati.Ancestor.

.

 

कदा.चित्_प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadA.cit_prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो_असौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa:_asau prajApati: ||34||

.

somewhen

after the Fire element stabilizes

from That is born the Maker of Fire as

brahmA the Immense is born as this prajApati.Ancestor

.

 

कदा.चित्_प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadA.cit_prathamam vAri pratiSThAm adhigacchati |

तत: प्रजायते ब्रह्मा वारिजो_असौ प्रजापति: ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja:_asau prajApati: ||35||

.

somewhen

after the Water element stabilizes

from That is born brahmA the Waterborn as the prajApati.Ancestor

.

 

कदा.चित्_प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadA.cit_prathamam pRthvI sphAratAm adhigacchati |

तत: प्रजायते ब्रह्मा पार्थिवो_असौ प्रजापति: ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva:_asau prajApati: ||36||

.

somewhen

after the Earth extends and stabilizes

from That brahmA is born as the Earthly prajApati.Ancestor

.

इदम् चत्वारि संपीड्य पञ्चमम् वर्धते यदा ।

idam catvAri saMpIDya paJcamam vardhate yadA |

तदा तज्_जात एवैष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat_jAta eva_eSa kurute jAgatIm kriyAm ||37||

.

idam catvAri saMpIDya - this quartet being compressed,

paJcamam vardhate yadA - when the fifth grows/increases,

tadA taj jAta eva - x

eSa kurute jAgatIm kriyAm – this causes worldly activity.

~m.37 (Somewhen) four energies are pressed together and increased by the fifth element. What emerges from that performs the creative action.

~vlm.37. It is by extraction of the essences of these four brahmAs, that a fifth is formed under the name of the quintuple brahmA, who is the creation of the present world.

~sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

कदा.चिद्_अप्सु वायौ वा सु.स्फारे वा_अपि तेजसि ।

kadA.cit_apsu vAyau vA su.sphAre vA_api tejasi |

स्वयम् संपद्यते_अकस्मात्_पुमान्_प्रकृति-भावित: ॥४।४७।३८॥

svayam saMpadyate_akasmAt pumAn prakRti-bhAvita: ||38||

.

whenever

in water or in wind

su.sphAre vA_api tejasi  - or in the spreading of a fire + 

svayam saMpadyate 'kasmAt  - x =

pumAn_prakRti-bhAvita:  - x.

~m.38 Somewhen air, water, fire together form a personality by accident (and he performs the creative action).

~vlm.38. It is somewhen by the condensation of water, air or heat, that a being is produced in the form of a male or female.

~sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

तस्य_अथ शब्दो वदनात्_कदा.चिज्_जायते पदात् ।

tasya_atha zabda:_ vadanAt_kadA.cit_jAyate padAt |

कदा.चिद्_अंशात्_पृष्टाद्_वा कदा.चिल्_लोचनात्_करात् ॥४।४७।३९॥

kadA.cit_aMzAt_pRSTAt_vA kadA.cil_locanAt_karAt ||39||

.

tasya_atha  - from that next =

zabda:_ vadanAt  - sound from the face =

somewhen

jAyate padAt  - is born as a verse +  

somewhen

aMzAt_pRSTAt_vA  - x =

somewhen

locanAt_karAt  - x.  

~m.39 Then sound issues forth somewhen from his face, somewhen from the feet, somewhen from his bottom and somewhen from his eyes and hands.

~vlm.39. It is somewhen from the speaking mouth of this being, and from his feet and back and the eyes, that different men are produced under the appellations of BrAhmana, Kshatriya, Vaisya and Sudras. (These Kshatriyas are born from the arms and eyes according to manu).

~sv.39-40 From this Creator's body there arise'words' like brAhmaNa (a priest) etc., and these words become'living beings' with appropriate designations.

 

कदा.चित्_पुरुषस्य_अस्य नाभौ पद्मम् प्रजायते ।

kadA.cit_puruSasya_asya nAbhau padmam prajAyate |

तस्मिन्_संवर्धते ब्रह्मा पद्मजो_असौ प्रकीर्तित: ॥४।४७।४०॥

tasmin_saMvardhate brahmA padmajo_asau prakIrtita: ||40||

.

somewhen

the navel of the Person puruSha gives rise to a lotus

and there grows-up

brahmA the Immense , the acclaimed LotusBorn

.

 

माया_इयम् स्वप्नवद्_भ्रान्तिर्_मिथ्या-रचित-चक्रिका ।

mAyA_iyam svapnavat_bhrAnti:_mithyA-racita-cakrikA |

मनोराज्यम् इव_आलोल-सलिल-आवर्त-सुन्दरी ॥४।४७।४१॥

manorAjyam iva_Alola-salila-Avarta-sundarI ||41||

.

This

is

mAyA

a delusion like a dream

a falsely fancied construction as imaginary as water

whirling in a lovely pool

.

~m. ... an empire of the mind charming like a vortex in water.

~vwv. ... the beautiful eddy in agitated waters ....

.

*jd.41 - mAyA iyam - this mAyAsvapnavad bhrAntir - is a delusion like a dreammithyA-racita-cakrikA - a falsely fancied constructionmanorAjyam iva - as imaginary asAlola-salila-Avarta-sundarI - a whirling.water-eddy.beauty.

 

किम् इव_अस्याम् वद ज्ञप्तौ कथम् संभवति_इह ते ।

kim iva_asyAm vada jJaptau katham sambhavati_iha te |

क्व.चिद्_बाल-मनोराज्यम् इदम् पर्य्.अनुयुज्यते ॥४।४७।४२॥

kva.cit_bAla-manorAjyam idam pary.anuyujyate ||42||

.

kim iva asyAm vada jJaptau – what like in.this say being.known

katham sambhavati iha te – how does it happen here to you

kva.cit – wherever

bAla-manorAjyam idam - this childish MindLand

paryanuyujyate - x.

~m.42 Tell me. What is not possible under these conditions? This falls into place only when it is like a child’s mental empire.

~sv.42 Hence the question "How did all this arise in the one infinite consciousness?" is immature and childish.

~vlm.42. Tell me what do you think of these theories in your own judgment; do they not appear as the tales told to boys?

युज् #yuj -> #anuyuj - to examine -> #paryanuyuj - (ind.p. -युज्य Naish. ), to ply with questions. -> #paryanuyoga पर्यनुयोगः, - asking, inquiring, questioning • an inquiry with the object of refuting a statement • censure, reproach.

 

कदा.चिद्_अम्बरे शुद्धे मनस्-तत्त्व.अनुरञ्जनात् ।

सौवर्णम् ब्रह्म-गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

kadA.cit_ambare zuddhe manas-tattva.anuraJjanAt |

sauvarNam brahma-garbham ca svayam aNDam pravartate ||

43||

kadA.cid - whenever/Somewhen

ambare zuddhe - in the clear sky

manas-tattva.anuraJjanAt – Mind.Thatness

sauvarNam brahma-garbham ca – the golden brahma-womb

svayam aNDam pravartate – itself as an Egg .

~m.43 Somewhen a golden egg is formed by the power of mind. From this womb brahmA emerges.

~vlm.43. Somewhen they imagine a being produced in the pure vacuity of the Divine mind, this they call the golden and mundane egg, which gave birth to the egg-born brahmA.

~sv.43-44-45The creation appears to take place on account of the intentions of the mind.

 

कदा.चिद्_एव पुरुषो वीर्यम् सृजति वारिणि ।

kadA.cit_eva puruSo vIryam sRjati vAriNi |

तस्मात्_प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt_prajAyate padmam brahmANDam athavA mahat ||44||

.

kadA.cid eva puruSa:  - x =

vIryam sRjati vAriNi  - x + 

tasmAt prajAyate padmam  - x =

brahmANDam athavA mahat

or else a great brahmA-Egg.

~m.44 Somewhen a great puruSa deposits his semen in water. From that either a vast universe or a large lotus is born.

~vlm.44. It is said also that the first and divine Male, casts his seed in the waters, which grows up to a lotus-flower which they call the great world.

~sv.43-44-45The creation appears to take place on account of the intentions of the mind.

 

तस्मात्_प्रजायते ब्रह्मा कदा.चिद्_भास्करो_अप्य्_असौ ।

tasmAt_prajAyate brahmA kadA.cit_bhAskaro_api_asau |

कदा.चिद्_वरुणो ब्रह्मा कदा.चिद्_वायुर्_अण्डज: ॥४।४७।४५॥

kadA.cit_varuNo brahmA kadA.cit_vAyu:_aNDaja: ||45||

.

tasmAt_prajAyate brahmA

kadA.cit_bhAskaro_api_asau

kadA.cit_varuNo brahmA

kadA.cit_vAyu:_aNDaja:

~m.45 From that is born a brahmA. Somewhen he can be a sun. Somewhen Varuna becomes brahmA. Somewhen ‘Vayu’ becomes brahmA.

~vlm.45. This lotus is the great womb of the birth of brahmA, and at another time of the sun also; somewhen the gods Varuna and Vayu also are born of it, and are thence called oviparous.

~sv.43-44-45The creation appears to take place on account of the intentions of the mind.

 

एवम् अन्तर्_विहीनासु विचित्रास्व्_इह सृष्टिषु ।

evam anta:_vihInAsu vicitrAsu_iha sRSTiSu |

विचित्र-उत्पत्तयो राम ब्रह्मणो विविधा गता: ॥४।४७।४६॥

vicitra-utpattayo rAma brahmaNo vividhA gatA: ||46||

.

evam

antar vihInAsu vicitrAsv iha sRSTiSu

vicitra-utpattaya: - , rAma, -  

brahmaNo vividhA gatA: the brahmAs appear variously.

~m.46 Thus O Rāma, these creations are surprising and strange. They are not really not in brahman. They, these brahmAs are born in strange ways.

~sv.46 This is certainly a mystery and a wonder.

~vlm.46. Thus RAma, are the different accounts of the production of brahmA"the creator, so various also is the description of this unsolid and unsubstantial creation.

 

निदर्शन-अर्थम् सृष्टेषु मया_एकस्य प्रजापते: ।

nidarzana-artham sRSTeSu mayA_ekasya prajApate: |

भवते कथित-उत्पत्तिर्_न तत्र नियम: क्व.चित् ॥४।४७।४७॥

bhavate kathita-utpatti:_na tatra niyama: kva.cit ||47||

.

nidarzana-artham sRSTeSu mayA_ekasya prajApate:

bhavate kathita-utpatti:

na tatra niyama: kva.cit

~m.47 There is no particular method, rule or rhyme in their birth. For instance, I shall elaborate on the birth of one of the brahmAs.

~sv.47 I have described all this to you only as an illustration of the truth. However, in this creation, there is no such order or sequence.

~vlm.47. I have related to you already about the creation of one of these brahmAs, and mentioned about the production of others without specifying their several works.

 

मनो-विजृम्भणम् इदम् "संसार" इति संमतम् ।

mana:-vijRmbhaNam idam "saMsAra" iti sammatam |

संबोधनाय भवत: सृष्टि-क्रम उदाहृत: ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi-krama udAhRta: ||48||

manas-vijRmbhaNam idam – this Mind-projection

"saMsAra:" iti sammatam - x +

sambodhanAya bhavata: - x

sRSTi-krama udAhRta: - x.

~m.48 ‘This mutable world is a mere exuberance of mind’. This is the accepted position. To illustrate this I have told you about the process of creation.

~sv.48 This creation is nothing but the creation of the mind; this is the truth, the rest is but a fanciful description.

~vlm.48. It is agreed by all, that the creation is but the development of divine mind; although I have related for your acquaintance, the various processes of its production.

~vwv.625. It is the agreed view that this world is (only) the unfolding of the mind.

~vwv.251/48. This unfolding of the mind is regarded as worldly existence.

 

सत्त्विकी-प्रभृतयो याश्_च जातयश्_च_इत्थम् आगता: ।

sattvikI-prabhRtaya:_ yA:_ca jAtaya:_ca_ittham AgatA: |

इति ते कथनाय_एव सृष्टि-क्रमम् उदाहृत: ॥४।४७।४९॥

iti te kathanAya_eva sRSTi-kramam udAhRta: ||49||

.

sattvikI-prabhRtaya: yA:_ca - x

jAtaya:_ca_ittham AgatA: - x +

iti te kathanAya_eva - x

sRSTi-kramam udAhRta: - x.

My three texts all have prabhRtaya

¶prabhRtyo ??? das....@gmail.com

~vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are more mental sports and dalliances, I have told you about the process of creation.

~vlm.49. The Satvikī and other productions, of which I told you before, have all come to existence, in the manner I have narrated to you.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

 

पुन: सृष्टि: पुनर्_नाश: पुनर्_दु:खम् पुन: सुखम् ।

puna: sRSTi: puna:_nAza: puna:_du:kham puna: sukham |

पुनर्_अज्ञ: पुनस्_तज्ज्ञो बन्ध-मोक्ष=दृशा: पुन: ॥४।४७।५०॥

puna:_ajJa: punas_tajjJo bandha-mokSa=dRzA: puna: ||50||

.

 

again creation

again destruction

again pain

again pleasure

again unKnowing

again Knowing.That

seeing Bondage & Freedom once again

.

 

पुन: सृष्टिकरा_अवीत-वीत-स्नेह-दृश: पुन: ।

दीपा इव कृतालोका: प्रशाम्यन्त्य्_उद्भवन्ति च ॥४।४७।५१॥

puna: sRSTikarA_avIta.vIta-sneha-dRza: puna: |

dIpA iva kRtAlokA: prazAmyanti_udbhavanti ca ||51||

.

puna: - again

sRSTikarA: - creation-makers

avIta.vIta-sneha-dRza: - x

unliked. liked-sneha-dRzs - x

puna: - again

dIpA: iva kRtAlokA: - x

prazAmyanti - x

udbhavanti ca - x.

~m.51 These worlds created by creators light up and subside like a lamp with and without oil. This happens again and again.

~vlm.51. Past creations and objects of affection being gone, others come to rise in future, as the lamps are lighted and extinguished by turns at home.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

 

देह-उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha-utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन_अधिकताम् त्यक्त्वा नाशे भेद: न कश्.चन ॥४।४७।५२॥

kAlena_adhikatAm tyaktvA nAze bheda: na kaz.cana ||52||

.

deha-utpattau vinAze ca - in the body's outfall and its destruction

dIpAnAm brahmaNAm api - of lamps even as of brahmAs

kAlena - x

adhikatAm tyaktvA - x

nAze bheda: na kaz.cana - x.

~m.52 There is no difference between the body of a lamp and brahmA in terms of birth and dissolution except in the length of time between the emergence and annihilation.

~vlm.52. The production and destruction of all bodies, are as those of brahmA and the lamps, they assume their forms in their time, but become an undistinguishable mass after death.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

 

पुन: कृतम् पुन:त्रेता पुन: स द्वापर: कलि: ।

पुनर्_आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

puna: kRtam puna:tretA puna: sa dvApara: kali: |

puna:_Avartate sarvam cakrAvartatayA jagat ||53||

.

पुनः कृतम्

again the #kRta Age,

पुनः_त्रेता

again #tretA,

पुनः स द्वापरः

and the #dvApara Age,

कलिः पुनर्_आवर्तते again

#kali comes on:

सर्वम् चक्रावर्ततया जगत्

the whole world whirls in such a cycle.

~m.53 The four yargas Krita, Treta, Dwapara and Kali appear in a cycle repeatedly. World moves in a cycle.

~vlm.53. The four ages of the world, namely, the Satya, Treta, Dwapara and Kali Yugas, revolve in endless rotation, like the wheel of the potter or of any other engine.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

#*tt. #yuga —>#manvantara-m —>#kalpa, manu-antara and #caturyuga. The #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. brahmA, the creator of the universe has birth and death. The period between the birth and death of a brahmA is known as a #mahAkalpa. The flood that comes at the death of a brahmA is called #mahApralaya. One day of brahmA is called Kalpakala. In the purANas one Kalpa or one day of brahmA is divided into fourteen parts. The master or ruler of each of these divisions is a #manu. There are fourteen manus. The life span of each manu is called a manv-antara (manu-within), "manu-antara". ¶ There are seventy one Chatur-yugas in each manu-antara. The four yugas namely #krtayuga, #tretayuga, #dvAparayuga and #kaliyuga make up one Chatur-yuga. At the end of seventyone such Chatur-yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a manu completes his life-span. Along with that, the #deva-s who were born at the time of the birth of that manu, also come to the end of their lives. Fourteen such manu-antara-s make one day of brahmA. It is at the end of that day that the original universe perishes. ¶ brahmA's life-span is 120 years. At the end of that period, that brahmA perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a brahmA, a deluge takes place. Thus in one brahmA's time 42,200 Kalpas take place. A brahmA's life span is known as "Mahakalpa" and the close of a brahmA's period is called "MahA-pralaya". Pur.Encyc.

 

पुनर्_मन्वान्तर-आरम्भा: पुन: कल्प-परम्परा: ।

पुन: पुन: कार्य-दशा: प्रात: प्रातर्_अहो यथा ॥४।४७।५४॥

puna:_manvAntara-ArambhA: puna: kalpa-paramparA: |

puna: puna: kArya-dazA: prAta: prAta:_aho yathA ||54||

puna: - again

manu.Antara-ArambhA: - the rule of all the *manus

puna: - again

kalpa-paramparA: - the Procession of the Ages

puna: - again

puna: - again

kArya-dazA: - x

prAta: prAta:_aho yathA - x.

~m.54 Manvantara, the ruling period of a manu starts. Then arise the sequence of ‘Kalpas’. Then repeat the phases of work and time.

~vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day and night, the morning and evening, and the times of work follow those of rest by turns.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

 

लोकालोक-कलाकाल-कलनाकलित-अन्तरम् ।

lokAloka-kalAkAla-kalanAkalita-antaram |

पुन: पुनर्_इदम् सर्वम् न किम्.चन पुन: पुन: ॥४।४७।५५॥

puna: puna:_idam sarvam na kim.cana puna: puna: ||55||

loka-a/Aloka-kalA-kAla-kalanA/akalita-antaram  -

x + 

puna: puna:  - x =

idam sarvam na kim.cana  - x =

puna: puna:  - x.

~m.55 Time moves on. Everything repeats in the fanciful cycle of time.

~vlm.55. All worlds and things are under the subjection of time. They are subject to repeated successions, and there is nothing without its rotation.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

 

अनाहते प्रतप्ते_अय:पिण्डे_अनल.कणा इव ।

anAhate pratapte_'ya:piNDe_'nala.kaNA_ iva |

इमे भावा: स्थिता नित्यम् चिद्.आकाशे स्व.भावत: ॥४।४७।५६॥

ime bhAvA: sthitA nityam cid.AkAze sva.bhAvata: ||56||

.

anAhate - before it is struck

pratapte - preheated

aya:piNDe  - an iron lump

anala.kaNA: iva – like sparks are

ime bhAvA: sthitA:  - these existent states of becoming  

nityam cid.AkAze sva.bhAvata: - ever in Conscious.Space thru self-becoming.  

~m.56 Just like sparks of fire embedded unmanifest in a heated metal piece, all ideations and thoughts abide in consciousness ether as part of its nature.

~vlm.56. They all proceed of their nature from the vacuum of Divine Intellect, as the sparks of fire scintillate from the red-hot iron.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

#han -> #Ahan A.han -> #Ahata -> #anAhata -adj.- unbeaten, unwounded, intact; new and unbleached (as cloth); produced otherwise than by beating; not multiplied; anAhatam -n.- the fourth #cakra, the "Heart Chakra".

zgl#tt. #AkAza -> #cidAkAza When someone asked Ramana, 'It is said that cid.AkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, -> #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cid.AkAza, the I-feeling that is born from cid.AkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUta~s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cid.AkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza and sees cid.AkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

 

कदा.चित्_अन्.अभिव्यक्तम् कदा.चिद्_व्यक्तिम् आगतम् ।

kadA.cit_an.abhivyaktam kadA.cit_vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् वृक्ष इव_आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa iva_Artavam ||57||

kadA.cit – somewhen

an.abhivyaktam – indescribable   

kadA.cit – somewhen

vyaktim Agatam – clearly manifest  

idam asti – this is  

pare tattve – in perfect Thatness  

sarvam – all - vRkSa iva – like a tree - Artavam – in season.

~m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All exist in the Absolute like trees in a cycle of seasons.

~vlm.57. All things once manifest, are next concealed in the divine mind; just as the season fruits and flowers, disappear after their appearance in season.

~sv.49-57 On account of the succession of the creation and dissolution of this universe a time-scale is conceived of, from a moment to an aeon.

#R* -> #Rtu a regular period of time, season -> artava* -> #Artava, #ArtavI seasonal, seasonable, regularly periodic, so • -n.- menstrual period, or its discharge of blood. suzr.&c. •• #Arta catastrophe is not directly related.

.Q. A search for <weather> in the Koln dictionaries was interesting. #saMskRta has lots of terms for seasonal weather, but I couldn't find a term for the generic "weather", as in "When two Canadians meet, the first thing they talk.about is the weather."

 

चित्स्पन्द एव सर्व.आत्मा सर्वदा_एव_ईदृश-आकृति: ।

cit.spanda_ eva sarva.AtmA sarvadA_eva_IdRza-AkRti: |

यद्_अस्मात्_जायते सर्गो द्वि.इन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat_asmAt_jAyate sarga: dvi.indutvam iva locanAt ||58||

.

cit.spande eva - only in vibrant consciousness

sarva.AtmA sarvadA_eva_IdRza-AkRti: - the All.Self is always some sort of embodiment

yat_asmAt_jAyate - which is born from this

sarga: - as creation,

dvi.indutvam iva locanAt - as the double moon is, from the vision.

~m.58 All selves are the vibrations of consciousness. All of them are similar in appearance. If creations arise out of the Absolute, it is like seeing two moons due to defect in sight.

~vlm.58. All productions are but fluctuations of the mind of the Supreme spirit; their appearances to our view, are as the sight of two moons to infirm eyes.

~sv.58 But this universe is for ever present in consciousness just as sparks are ever present in a red-hot iron.

 

चित: सर्वा: समायान्ति संतता: सृष्टि-दृष्टय: ।

cita: sarvA: samAyAnti saMtatA: sRSTi-dRSTaya: |

तत्स्था_ एव_अपि_अ-तत्स्था-आभाश्_चन्द्राद्_इव मरीचय: ॥४।४७।५९॥

tat.sthA:_ eva_api_a-tatstha-AbhA:_candrAt_iva marIcaya: ||59||

.

from Consciousness all things proceed

all these creations appearing

though they're in That

they are not That

like beams from the moon

.

~sv.59 In the pure vision of an enlightened person, however, all this is brahman alone, not a world-appearance.

#sRj —>#sRSTi: –f.- सृष्टिः [>sRj-ktin सृज्-क्तिन्] A creation, anything created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg. 1.19.16. The Creation of the world. (A sRSTeH, "from the beginning of the world") •• Letting loose, emission. • Offspring (samtAna संतान(; संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. production, procreation; sRSTim kuru, "produce offspring"; cf. manoratha-sRSTi; —¶jd svapna-sRSTi: the creation of dreams, y3003.015 emission, emanation, tatra tatra tathA na anya: sargo_asti paramAtmani | sRSTi:_evam iyam prauDhA sama eva tu_ayam sthita: || y3013.046 . #sRSTa- सृष्ट.

 

न कदा.चन संसार: किल_अयम् राम सत्_सदा ।

na kadA.cana saMsAra: kila_ayam rAma sat_sadA |

सर्व.शक्ताव्_अ-संसार-शक्तिता विद्यते यत: ॥४।४७।६०॥

sarva.zaktAu_a-saMsAra-zaktitA vidyate yata: ||60||

.

na kadA.cana - not anywhen

saMsAra: kila ayam - this sorry samsAra

rAma

sat sadA - x

sarva.zaktau - x

a-saMsAra-zaktitA vidyate - x

yata: - whence.

~m.60 O Rāma, under no circumstances, this mutable world is real or existent. The all powerful (Absolute) manifests as the energy of the world.

~vlm.60. Know RAma, the world to be never in existence; it is a motionless show of that power, which resides only in the Supreme spirit.

*KG. typo sarvazaktav...

 

न च_एव_इदम् कदा.चित्_तु साधो जगद्_अन्-ईदृशम् ।

na ca_eva_idam kadA.cit_tu sAdho jagat_an-IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यत: ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||61||

.

na ca eva idam – not even this

kadA.cit tu - x

, sAdhu,

jagat an-IdRzam - x

sarva.zaktau - hi in the All.Power

saMsAra.zaktinA - by saMsAric.Power

vidyate yata: - from which it is known.to.be.

~m.61 O gentle Rāma, never this world is different from brahman. The all powerful brahman alone manifests as the power of the mutable world.

~vlm.61. It is never as it appears to you, but quite a different thing from what it seems to be; it is a show depending on the power of the Omnipotent.

 

महाकल्प-अवधि: कालेन संसारितया_इद्धया ।

mahAkalpa-avadhi: kAlena saMsAritayA_iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra idAnIm iti yujyate ||62||

.

mahAkalpa-avadhi: - x

kAlena saMsAritayA_iddhayA - x +

na bhaviSyati saMsAra_ - there'll be no saMsAra.Convolution

idAnIm iti yujyate - so it's judged to be.

~m.62 This movement/existence of the world is between the'Mahakalpa’. Beyond that (period) world does not exist. This is the proper statement to make.

~vlm.62. What the world exists since the mahA kalpa or great will of God, and there is no more any other world to come into existence in future, is the conclusion of the learned holds good to the present time.

 

ज्ञ-दृष्ट्या सर्वम् एव_इदम् ब्रह्म_एव_इति महामते ।

jJa-dRSTyA sarvam eva_idam brahma_eva_iti mahAmate |

न_अस्ति संसार_ इत्य्_एतद्_उपपद्यत एव च ॥४।४७।६३॥

na_asti saMsAra_ iti_etat_upapadyata eva ca ||63||

.

jJa-dRSTyA  - with Knowing vision

sarvam eva_idam  everything is only this

brahma_eva_iti mahAmate – only the brahman.Immensity, clever lad, +

na_asti saMsAra_ - there's no saMsAra.Convolution

iti_etat_upapadyata eva ca - x.

~m.63 O great intellect, from the point of view of truth, ‘all here is brahman. There is no mutable world’. This is the only justifiable statement.

~vlm.63. All this is brahmA to the intelligent, and there is no such thing as the world, which is a mere theory (upapAdya) of the unintelligent.

 

अज्ञ-दृष्ट्या त्व् अ-विच्छिन्न-संसारत्वाद्_अनारतम् ।

नित्या संसार_माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥

ajJa-dRSTyA tv a-vicchinna-saMsAratvAt_anAratam |

nityA saMsAra_mAyA_iyam mithyA_api_iha_upapadyate ||64||

ajJa-dRSTyA – by an unKnower 's eye

however

a-vicchinna-saMsAratvAt – not divided from the saMsAric condition

anAratam - without interruption

nityA saMsAra_mAyA - the eternal saMsAra-illusion

iyam mithyA api iha upapadyate - is falsely understood to be present.

~m.64 From the point of view ignorance'this world is never disturbed. It is continuous’ such a deceiptful and false statement is justifiable.

~vlm.64. The insapient consider the world as eternal, from the continued uniformity of its course; but it is the effect of the everlasting error, which raises the false supposition of the world.

#chid -> #chinna -> #vicchinna‑ - divided - cut or torn or split or cleft or broken asunder &c. • interrupted, disconnected (-tA - disconnectedness), incoherent • ended, ceased, no longer existing •-• v.-dhUma‑ - having the free course of the smoke interrupted ragh. • v.-prasara‑ - having its progress interrupted (said of science) • v.-madya‑ - one who has long abstained from spirituous liquor • v.-zarapAtatvam - "distance of an arrow's flight" i.e. excessive nearness of combatants to each other mbh.

*jd.64 – ajJa-dRSTyA - perceived in ignorancetu - howevera-vicchinna-saMsAratvAt – not separate from the saMsAric conditionanAratam - without interruptionnityA saMsAra_mAyA - the eternal saMsAra-illusioniyam mithyA api iha upapadyate - is falsely understood to be present.

 

पुन:_पुन:_च भावित्वान्_न कदा.चिद्_अन्.ईदृशम् ।

puna:_puna:_ca bhAvitvAn_na kadA.cit_an.IdRzam |

जगद्_इति_एतद्_इति_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat_iti_etat_iti_uktam na mRSA raghu.nandana ||65||

.

puna:puna:ca

again and again

bhAvitvAt

than what is forthcoming

na kadA.cit_an.IdRzam

not anything is different/un.so

jagat_iti  - the world =

etat_iti uktam  - said to be "This"  =

na mRSA  - x, =

darling of the raghu Clan.

#bhU —>#bhAvin -adj.- becoming, being, existing, wont to be (often end-comp.) Ragh.; about to be, future, imminent, predestined, inevitable (often used as fut. tense of <bhU) mbh.; as one ought to be, good, able, capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.- name of every vowel except <a> and <A> (prob. as "liable to become the corresponding semivowel"); #bhAvinI –f.- a noble or beautiful woman mbh. KAv. &c.; a wanton woman. #bhAvitva-m the state of being, becoming forthcoming, &c.

~m.65 ‘This world is no different from brahman’ This can be stressed again and again. O Rāma, it will never be false or wasteful.

 

अनारत-पतद्-रूपा: दिश: दृष्टा: विनश्वरा: ।

anArata-patat-rUpA: diza: dRSTA: vinazvarA: |

विनाशि_इदम् जगत्_सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥

vinAzi_idam jagat_sarvam iti kim na_upapadyate ||66||

.

anArata-patad-rUpA: - "the constant befalling of forms,

diza: - directions

dRSTA: - perceptions

vinazvarA: - x

vinAzi idam jagat sarvam - x

iti kim na-upapadyate - x.

~m.66 ‘The form of this world is constantly under strain. It is transient. And so this world is perishable' why can we not justify this statement?

~vlm.66. But it is to be wondered why they do not consider the world to be destructible, seeing the incessant perishableness of all things all around. (They flash as momentary lightenings in their appearance, to be extinguished into nothingness soon after).

 

 

सर्वत्र_उदित-चन्द्र-अर्का: दिश: दृष्टा: स्थिर-अचला: ।

sarvatra_udita-candra-arkA: diza: dRSTA: sthira-acalA: |

अविनाशि जगत्_सर्वम् इति_अपि_अवितथ-उपमम् ॥४।४७।६७॥

avinAzi jagat_sarvam iti_api_avitatha-upamam ||67||

.

everywhere arising suns and moons

places seen to be still, unstirring

unconquering the world all, or else

a false appearance.

~m.67 Looking at the stable mountains and constantly and repeatedly moving moon and sun in cycles, one may propose that all this world is not perishable.

~vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun and moon, and the stability of mountains and seas all about, come to the conclusion of the indestructibility of the world from these false analogies.

 

न तद्_अस्ति न यत्_तस्मिन्-न्_एकस्मिन्_वितत-आत्मनि ।

na tat_asti na yat_tasmin-n_ekasmin_vitata-Atmani |

संकल्प-कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥

saMkalpa-kalanAjAlam an.Akhye na_upapadyate ||68||

.

na tad - not that

asti - exists

na yat - not which

tasmin - in that

ekasmin vitatAtmani - in one extended self

saMkalpa.kalanA-jAlam - them concept-Effective=net

an.Akhye - x

na upapadyate - x

~m.68 But nothing like that exists in that expansive and vast Self. In brahman all musings and ideations do not happen.

~vlm.68. There can be nothing whatever, which does not reside in the wide expanse of the Divine mind; but as these are but the conceptions of the mind, they can never have any visible or separate form of existence.

Øtt.kalanA >कल् #kal 1 - to count, CALculate -> #kalanam - the act of shaking, vibration • murmuring, sounding • #kalana- - effecting, causing • #kalanA - the act of impelling, inciting, sUryasiddhAnta 1,10 • doing, making, effecting, Comm. mbh. • behaving, behaviour KSS. • calculation (astro.) • Karmic impulse, kalanA-karmaNi rate manasy api mahAtmana: | na kazcid atra aham, y6053.007 • employing (a term), avidyA iyam ayam jIva ity.Adi-kalanAkrama: | aprabuddha-bodhAya kalpito vAg-vidAm varai: y6049.017.

 

पुन:पुनर्_इदम् सर्वम् पुनर्_मरण-जन्मनि ।

puna:puna:_idam sarvam puna:_maraNa-janmani |

पुन: सुखम् पुनर्_दु:खम् पुन: करण-कर्मणी ॥४।४७।६९॥

puna: sukham puna:_du:kham puna: karaNa-karmaNI ||69||

.

again & again

all this

&

again

death & birth

again

:

again pleasure, again sorrow, again

the mating of cause and effect

.

~vlm. ... our rest and actions, following each other for evermore.

 

पुनर्_आशा: पुनर्_व्योम पुनर्_अम्भोधयो_अद्रय: ।

puna:_AzA: puna:_vyoma puna:_ambhodhayA_adraya: |

अभ्युदेति पुन: सृष्टि: ख.वद्_अर्क-प्रभा यथा ॥४।४७।७०॥

abhyudeti puna: sRSTi: kha.vat_arka-prabhA yathA ||70||

again

the ten Directions*

* 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE) + Up + Down.

sometimes "eight Directions" are specified, when referring to the ground.

again

vyoma

*the spacious sky, the subtle Sky

again

the gathering of waters

:

mountains rise up again

in the creation that projects its light within Ur sky.

#zaMs to invoke (a god), praise (the boss) -> #AzaMs to hope, wish.for -> #AzA – an expectant Wish; Hope (in myth, she is the daughter-in-law of manas.Mind) •• in Mbh and elsewhere the term derives from >#as, with the sense of #AkAza Space, or #kha space. •-• both of these senses are found in yv.FM. •-• #dazAza daza-Aza the 10 directions y7081.002. •• >#az -> #Aza: - food; eating (cf prAtar A., sAyam-A; hutAza, AzrayAza,).

 

पुनर्_दैत्या: पुनर्_देवा: पुनर्_लोकान्तर-क्रम: ।

पुन:स्वर्ग-अपवर्ग-ईहा: पुनर्_इन्द्र: पुन: शशी ॥४।४७।७१॥

puna:_daityA: puna:_devA: puna:_lokAntara-krama: |

puna:svarga-apavarga-IhA: puna:_indra: puna: zazI ||71||

.

again the daityA: - x

again the devA: - x

again the Other Worlds

punar svarga-apavarga-IhA: again Heaven-beatitude-striving

again indra: - x

again the moon.

~m.71 Everything appear and disappear again and again titans, gods, worlds, heavens, moons, suns.

~vlm.71. The gods and demigods appear again and again, and all people come and depart by turns, bondage and liberation are ever recurrent, and indras and Somas ever reappear to view.

#daitya

#deva

#lokAntara n. another world, the next world, a future life (-ram >gam or <yA>, to go into the next world, die) kAv. bhp., &c.; gata (rAjat.), prApta (W.), or stha (mRcch.), a. gone to another world, deceased, dead.

#svarga (or suvarga) a. going or leading to or being in light or heaven, heavenly, celestial (with <loka> m. or pl."the world of light, heavens") av. &c.; m. heaven, the abode of light and of the gods, heavenly bliss, (esp.) indra's heaven or paradise (to which the souls of virtuous mortals see transferred until the time comes for their re-entering earthly bodies; this temporary heaven is the only heaven of orthodox brAhmaNaism; it is supposed to be situated on mount Meru q.v.

#apavarga m. completion, end (e.g. <paJcApavarga>, coming to an end in five days) kAtyzr. &c.; the emancipation of the soul from bodily existence, exemption from further transmigration; final beatitude bhp. &c.; gift, donation azvzr.; restriction (of a rule) suzr. zulb.

#Iha m. attempt (Urdhveha Urdhva-Iha m. wish or effort to raise one's self vop.); IhA f. effort, exertion, activity mn. mbh. R. &c.; request, desire, wish R. sAh. mbh. &c.

 

पुनर्_नारायणो देव: पुनर्_दनु.सुत-आदय: ।

puna:_nArAyaNa: deva: puna:_danu.suta-Adaya: |

पुनर्_आशा-अचलत्-चारु-चन्द्र-अर्क-वरुण-अनिला: ॥४।४७।७२॥

puna:_AzA-acalat-cAru-candra-arka-varuNa-anilA: ||72||

.

punar – again nArAyaNo deva: - again the god nArAyana.ManWay

punar – again danu.suta-Adaya: - again the Children of danu and the rest

punar – again AzA-acalat-cAru-candra-arka-varuNa-anilA:

- Hope-unmoving-cAru-moon-sun-varuNa-anila.s.

#can -> #cAru -adj.- agreeable, approved, esteemed, beloved, endeared, (Lat. carus, Sp. cara), dear (with dat. or loc. of the person); pleasing, lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.); beautifully y1021.012 and passim, a mark of the zrI-Poet: "Nice".

~vlm.72. The god NArAyana and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.

?? Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred atmosphere of the krita age.

 

सुमेरु-कर्णिका-कान्ता सह्य-केसर-शालिनी ।

sumeru-karNikA-kAntA sahya-kesara-zAlinI |

पूर्णा स्फीत-उदरा_उदेति रोदसी नलिनी पुन: ॥४।४७।७३॥

pUrNA sphIta-udarA_udeti rodasI nalinI puna: ||73||

.

Mighty Mount.meru

heart of a lotus

the sahya.Range like lotus.hair

of a white.lotus heaven & earth

again

.

 

व्योम-काननम् आक्रम्य वल्गत्य्_अंशु-नख-उत्करै: ।

vyoma-kAnanam Akramya valgati_aMzu-nakha-utkarai: |

तम:करि-घटा भेत्तुम् पुनर्_भास्कर-केसरी ॥४।४७।७४॥

tama:kari-ghaTA bhettum puna:_bhAskara-kesarI ||74||

.

vyoma-kAnanam - x

Akramya - x

valgati - x

aMzu-nakha-utkarai: - x.

w aMzu-nakha-utkaras - x

tama:kari-ghaTA bhettum - x

punar – again

bhAskara-kesarI - x.

~vlm.74. The sun resumes his course in the maze of the sky like a lion, and destroys the thick darkness with his rays, as the lion kills the huge elephant with his beaming nails.

 

पुनर्_इन्दुश्_चलत्_स्वच्छ-मञ्जरी-सुन्दरै: करै: ।

करोत्य्_अमृतम् आह्लादि दिग्-वधू-मुख-मण्डलम् ॥४।४७।७५॥

puna:_indu:_calat_svaccha-maJjarI-sundarai: karai: |

karoti_amRtam AhlAdi dig-vadhU-mukha-maNDalam ||

75||

punar – again

indu: calat – the vibrant moon

svaccha-maJjarI-sundarai: karai: - x

karoti amRtam - x

AhlAdi - x

dig-vadhU-mukha-maNDalam -

dig-vadhU-face-maNDala.

~vlm.75. See again the moving moon shining with her bright beams, resembling the white filaments of flowers; and anointing the countenances of the etherial goddesses, with sweet ambrosial light, and borne by the air and breezes of heaven.

 

पुन: स्वर्ग-तरो: पुण्य-क्षय-वात-समीरिता: ।

पतन्ति_इह विनुन्न-अङ्गा: पुण्य-कृत्-पुष्प-पराशय: ॥४।४७।७६॥

puna: svarga-taro: puNya-kSaya-vAta-samIritA: |

patanti_iha vinunna-aGgA: puNya-kRt-puSpa-parAzaya: ||76||

.

puna: svarga-taro: - again from the Heaven Tree

puNya-kSaya-vAta-samIritA: - x

patanti iha - they fall here

vinunna-aGgA: - x

puNya-kRt-puSpa-parAzaya: -

puNya-kRt-flower-parAzaya:

~vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on the deserts of meritorious men, as rewards of their virtuous acts.

?. Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

 

पुन: कार्य-क्रिया=पक्षै: संसार-आरम्भ=नामकम् ।

किम्.चित्_पट.पटम् कृत्वा याति काल-कपिञ्जल: ॥४।४७।७७॥

puna: kArya-kriyA=pakSai: saMsAra-Arambha=nAmakam |

kim.cit_paTa.paTam kRtvA yAti kAla-kapiJjala: ||77||

.

again

kArya-kriyA=pakSai:

on wings of kArya effect and kriyA Action

saMsAra-Arambha=nAmakam

the muddle of saMsAra has a name:

kim.cit_paTa.paTam kRtvA

with a peck-pecking sound

yAti kAla-kapiJjala:

comes Time the Sparrow.

Ø#kapiJjala -m.- (etym. doubtful) the francoline partridge , heathcock VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.

~vlm.77. Behold again the flight of time, riding as the eagle on its two wings of acts and actions, and passing with the noise of pat-pat over the vast maze of creation.

 

पुनर्_इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

puna:_indra.Adike yAte sajjam AsthAya kevalam |

आयात्य्_अपर-देव.इन्द्र-षट्पद: स्वर्ग-पङ्कजम् ॥४।४७।७८॥

AyAti_apara-deva.indra-SaTpada: svarga-paGkajam ||78||

.

puna:_indra.Adike yAte sajjam AsthAya kevalam  - x + 

AyAti_apara-deva.indra-SaTpada:  - x =

svarga-paGkajam  - x.  

~m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

~vlm.78. See another indra appearing, after the by-gone lords of gods have passed away; and taking his seat on the lotus-like throne of heaven like a contemptible bee. (The passing lords of gods and men are as fleeting flies on flowers).

 

पुन: कालम् कृत-आपूतम् कलुषी.कुरुते कलि: ।

puna: kAlam kRta-ApUtam kaluSI.kurute kali: |

स-चक्रिणम् इव_अम्भोधिम् प्रवृद्धो_अवकर-अनिल: ॥४।४७।७९॥

sa-cakriNam iva_ambhodhim pravRddho_avakara-anila: ||79||

.

again

kAlam time

kRta-ApUtam  - x =

kaluSI.kurute kali:  - x =

sa-cakriNam iva_ambhodhim  - x =

pravRddha:avakara-anila:  - x.

.

fuzzy A

#puy -> #pUta

apUta/ApUta

~m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

~vlm.79. Again the wicked age of Kali appears to soil the holy satya yuga, as the black body of NArAyana fills the clear waters of the deep, or as a blast of wind sweeps the dust of the earth on its pellucid surface.

 

पुन: काल-कुलालेन कृत.भूत-शरावकम् ।

puna: kAla-kulAlena kRta.bhUta-zarAvakam |

चक्रम् आवर्त्यते वेगात्_अजस्रम् कल्प-नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt_ajasram kalpa-nAmakam ||80||

.

again

Time the Potter turns.out a dish by the power of his wheel

called "Eternal kalpa.Age"

.

~vlm.80. Again doth time form the plate of the earth like a potter, and turn his wheel incessantly, to bring on the revolutions of his creations in successive kalpas.

 

पुनर्_नीरसताम् एति जगद्_अस्त-शुभ-स्थिति ।

अभ्यासी.भूत-संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

puna:_nIrasatAm eti jagat_asta-zubha-sthiti |

abhyAsI.bhUta-saMkalpam saMzuSkam iva kAnanam ||81||

.

punar – again

nI.rasatAm eti jagad - to saplessness goes the world

asta-zubha-sthiti – its happy state declining

abhyAsI.bhUta-saMkalpam - because of the being-concept practice (of attachment)

saMzuSkam iva kAnanam – like a forest in drought.

~vlm.81. Again doth the veteran time, who is skilled in the work of renovation, wither away the freshness of creation, as the autumnal winds blast the foliage of a forest, in order to produce them anew.

 

पुनर्_अर्क-गणेष्व्_अग्नि-दग्ध-अन्त-कलेवरम् ।

puna:_arka-gaNeSu_agni-dagdha-anta-kalevaram |

सर्व.भूत-अस्थि-संपूर्णाम् जगद्_एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta-asthi=saMpUrNAm jagat_eti zmazAnatAm ||82||

.

punar – again

arka-gaNeSu – under the gathered stars

agni.dagdha-anta-kalevaram –

fire.blazing-end-cadaver

sarva.bhUta-asthi=saMpUrNa jagad eti zmazAnatAm –

the world goes to this all.being-bone=full state of a burning-ground.

~vlm.82. Again the dozen of zodiacal suns, rising at once and burning the creation, leaves the dead bodies all around, like the white bones lying scattered in a country.

 

पुन: कुलाचलाकार-पुष्करावर्त-वर्षणै: ।

नृत्यद्_भव-बृहत्-फेना यात्य्_एक-अर्णवताम् जगत् ॥४।४७।८३॥

puna: kulAcala-AkAra-puSkara-Avarta-varSaNai: |

nRtyat_bhava-bRhat-phenA yAti_eka-arNavatAm jagat ||83||

.

puna: - again

kulAcala-AkAra-puSkara-Avarta-varSaNai: -

w mountain.peak-form-Doomsday.winds-rains +

nRtyat - dancing

bhava-bRhat-phenA: - x

yAti eka.arNavatAm jagat - the world comes to the state of a single ocean.

~m.83 This world is hurt again and again by fierce vortices called ‘Puskaravarta’ and rudra burns the world down to ashes and the whole creation becomes an ocean.

~vlm.83. Again the pushkara and Avartaka clouds, poured down their rain water, deluging the tops of the boundary mountains, and filling the face of the earth with foaming froth, swimming on the surface of one sheet of water.

 

पुन: संशान्त-वाय्व्_अम्बु-रिक्तम् सकल-वस्तुभि: ।

puna: saMzAnta-vAyu_ambu-riktam sakala-vastubhi: |

तद्_अ-पूर्वम् इव_आकाशम् जगद्_आयाति शून्यताम् ॥४।४७।८४॥

tat_a-pUrvam iva_AkAzam jagat_AyAti zUnyatAm ||84||

.

puna: - again

saMzAnta-vAyu - x

ambu-riktam - x

sakala-vastubhi: - x

tad a-pUrvam iva AkAzam - x

jagad AyAti zUnyatAm – the world goes unto emptiness.

~m.84 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

~vlm.84. And after the waters had subsided and the winds had ceased to blow; the world appeared as a vast vacuum void of all beings.

 

पुन: कतिपया भुक्त्वा समा: समरस-आशय: ।

puna: katipayA bhuktvA samA: samarasa-Azaya: |

जीवितम् जीर्णया तन्वा पुन: स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||85||

.

puna: - again

katipayA bhuktvA samA: samarasa-Azaya: - x

jIvitam jIrNayA tanvA - x

puna: - again

sva.Atmani lIyate - x.

~m.85 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

~vlm.85. Again we see living beings filling the earth, and feeding for some years upon the moisture of its verdure, leaving their decayed bodies, and being mixed up with their souls in the universal spirit.

 

पुनर्_अन्येन कालेन तथैव जगताम् गणान् ।

puna:_anyena kAlena tathaiva jagatAm gaNAn |

मनस्_तनोति वै शून्ये गन्धर्व-नगरम् यथा ॥४।४७।८६॥

manas_tanoti vai zUnye gandharva-nagaram yathA ||86||

.

punar anyena kAlena - again in another time

tathaiva jagatAm gaNAn - x +

manas tanoti vai zUnye - x

gandharva-nagaram yathA – as gandharva.City.

~m.86 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

~vlm.86. Again the Divine Mind stretches out other creations at other times, and these are drawn like pictures of fairylands (airy castles) in the canvas of vacuum.

 

पुन: सर्ग-समारम्भ: प्रलये सर्व.संभव: ।

puna: sarga-samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर्_इदम् राम चक्र.वत्_परिवर्तते ॥४।४७।८७॥

sarvam puna:_idam rAma cakra.vat_parivartate ||87||

.

again the emergence of creation, in its subsidence the birth of All

:

all this again, rAma, starts whirling like a wheel.

 

किम् एतस्मिन्_महामायाडम्बरे दीर्घ-शम्बरे ।

राम सत्यम् अ-सत्यम् वा निर्णेयम् यद्_इह_उच्यते ॥४।४७।८८॥

kim etasmin mahA.mAyA-ADambare dIrgha-zambare |

rAma satyam a-satyam vA nirNeyam yat_iha_ucyate ||88||

.

kim etasmin - what's in this

mahAmAya-ADambare - Mighty mAyA Bamboozle

dIrgha-zambare - this long Magic.show, +

rAma, satyam a-satyam vA - is it real or unreal?

nirNeyam yat - what is to be determined

iha_ucyate - here it's said...

~m.88-89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth.

~vlm.88. Now consider, O RAma! if there is any stability of any thing in this revolutionary world, beside its being a maze of continuous delusion.

 

दाशूर-आख्यायिका_इव_इयम् राम संसार-चक्रिका ।

dAzUra-AkhyAyikA_iva_iyam rAma saMsAra-cakrikA |

कल्पना-रचित-आकारा वस्तु-शून्या न वस्तुत: ॥४।४७।८९॥

kalpanA-racita-AkArA vastu-zUnyA na vastuta: ||89||

.

dAzUra-AkhyAyikA iva - just like the story of dAshUra

iyam rAma saMsAra-cakrikA - x

kalpanA-racita-AkArA vastu-zUnyA na vastuta: - x.

~sv.60-90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

~vlm.88-89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth. ~vlm.89. The revolution of the world resembles the hallucination of Dásura's mind; it is a phantasia without any solidity in it.

 

अविरलम् इदम् आततम् विकल्पैर्_

aviralam idam Atatam vikalpai:_

असद्_उदितैर्_अपि तैर्_द्वि.चन्द्र-कल्पै: ।

asat_uditai:_api tai:_dvi.candra-kalpai: |

विरचितम् असता_अनुपन्न-सत्यम्

viracitam asatA_anupanna-satyam

जगद्_इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat_iha tena vimUDhatA kim utthA ||90||

.

a-viralam - without scarcity isidam Atatam – this expanse

vikalpai: - w vikalpa.Ideas

asat uditai: api - tho unreally arisen

tair dvi.candra-kalpai: - w those double.moon-Images

viracitam asatA - constructed by the unReal

anu.panna-satyam - x

jagat_ iha - x

tena vimUDhatA - x

kim utthA - x.

~m.90 This change is unending. Though interesting and juicy it is all like seeing two moons. This is designed and implemented by untruth. Why did it arise in you the foolish feeling that this world exists?

~sv.60-90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

~vlm.90. The world appearing so extensive and thickly peopled, is but a fancied unreality like the erroneous appearance of two moons in the sky. It is made of unreality though appearing as real, and is not worth reliance by our ignorance of its nature.

 

 

 

oॐm

 

 

watts

 

Alan Watts about the Kali Yuga . According to Hindu scriptures the cycle of creation is divided into four yugas (ages, eras). We call each one a Yuga and name them after the four throws in the Hindu game of dice; Krita, the perfect throw of four; Treta, the slightly imperfect throw of three; Dvapara, the throw of two; and Kali, the worst throw of one. And so the first period, the Krita Yuga ... the longest period, runs for 1,728,000 years (not to be taken literally), during which the whole world is as perfect as a fresh flower and as unblemished as the skin of a young girl. It's beautiful, everything's right and life is glorious. The second period, the Treta Yuga ... is a little shorter. It runs for 1,296,000 years, during which a small element of evil and decay comes into life and the tips of the petals are very slightly browned. The third period is the Dvapara Yuga ... running for 864,000 years. The syllable Dva in Dvapara means two, double or dual, so that in this age, the powers of good and evil are equally balanced.

The fourth period is the shortest running for only 432,000 years in which the power of evil and destruction takes over. An age of spiritual decay, violence and hypocrisy. We're supposed to be living in that now, what's called the Kali Yuga ... the Age of Darkness. The Ancient Greeks knew it as the Iron Age.
At the end, your eternal Self takes the form of Shiva, the Lord of renewal through death; blue bodied and ten armed with a necklace of skulls. But with one hand in the gesture called 'fear not' as a reminder that all this is in illusion and play. And then Shiva dances the Tandala dance, the dance of fire in which the material world is destroyed and the Self returns to the state of Pralaya, of peace, uninvolvement, and pure bliss into a new Satya Yuga ... the Golden Age.

"We are living in a time of disintegration and iconoclasm which the Hindus call Kali Yuga.
It hurts and frightens us, but is not essentially evil. It is rather a universal passion in which man cries, 'My God, my God, why hast thou forsaken me?'
But it is the prelude to a Resurrection, because spiritual growth depends upon ceasing to cling to any form of life for security.
Forms are not contrary to the Spirit, but it is their nature to die: their transience is their very life,
and a permanent form would be a monstrosity- a finite thing aping God." 
Alan Watts

 

 

 

oॐm

 

 

 

ÂUUMmmmm....

 

 

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

 

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oॐm

 

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

 

 

 

The Tale of dAshUra

in jnAna-vAsiShtha

translated in the Puranic Encyc.

 

*Ott. #char. #dAzura, *dAshUra, *daashuura -> from #jJAna.vAsiSTha –

 

vasiSTha once told zrI-rAma the story of dAzUra to prove that the world is all an illusion. ••

dAzUra was the only son of sharaloma.Speargrass, a muni who practiced tapas.asceticism in the plains of a mountain in Magadha.) dAzUra too did tapas

in another part of the mountain. • While the father and the son were living happily

the father entered samAdhi {a popular euphemism for "died"} and the son wept over the loss of his father. Then a forest-Nymph comforted him with celestial advice. • dAzUra performed his father's obsequies.

He began thinking that the earth was impure and that the top of trees was pure

and decided to do tapas in such a manner that he got power to sit on the branches

and leaves of trees. Accordingly he made a big pit of fire and began making offerings

of flesh cut from his body into the fire. •

 

 

agni-bhagavan (Fire-deity) appeared and asked him to choose the boons he wanted. dAshUra told agni as follows:

"Oh Lord • I do not find any pure spot on this earth, which is full of created living beings. You should therefore, grant me the power to live on the tops of trees. "

agni granted him the boon.

dAzUra then climbed a big tree in the forest and occupied, without the least fear,

a tender leaf at the top of the topmost branch of the tree. He there assumed

the padmAsana (the lotus seat for meditation).

His mind was functioning actively

as it had not been turned inwards into true knowledge.

With his mind in such a state he performed a yajna.Sacrifice. He continued performing yajnas like go.medha (Bull.Sacrifice), azva.medha (Horse.Sacrifice), etc.

mentally for ten years. • Then self-illuminating knowledge arose in his mind,

and he saw a beautiful forest-Nymph seated beautifully attired

at the end of the tender leaf on which he was sitting. She was looking very sad,

her head bent down.

dAzUra asked her, who she was,

so very beautiful and attractive as to evoke love even in kAma (the God of love) .

She answered him in a sweet voice as follows:

"Very rare desires in life may be got if requested-of great men.

I am the forest-Nymph of this forest beautified by the tree you sit on

and by trees and creepers equally beautiful.

An assembly of the forest-Nymphs has been held to celebrate a festival for the worship of kAma-deva on trayodazi in the zukla-pakSa (bright half) of the month of chaitra.

I too went there, and I, who am childless, felt sorry in mind to see the others

petting their children on their laps.

But, why should I be sad when you

who can give supplicants anything they wish for

are here?

You should, therefore, bless me with a child

or else I will end my life in fire. "

 

dAzUra blessed her to have a son within a month. He told her also that

it would be difficult for the son to acquire knowledge

because he was got on.account.of her promise that she would die in flames

unless she got him.

 

dAzUra did not grant the Nymph's request for permission to live with him.

he went into the forests leaving her behind him.

 

The son of the forest-Nymph became twelve years old. Then, one day, she took the child to the muni • left it with him and went away.

 

One day the father began telling the son a story, on the top of the tree, and vasiSTha, who was going by Sky Road in invisible form to bathe in kailAsa-gaGga, heard the story. vasiSTha hid himself on the tree and listened to it,

the story of king svottha [sva-uttha, self-arising] that the muni was telling his son:

 

"svottha was famous for his noble qualities and unique prowess.

He possessed three bodies, which possessed capacity to rule the country.

One of the three bodies was the best, the other midway between, and the third bad.

The very origin of the King was in the wide and extensive sky—like birds

he lived in the sky. He built a city in the sky with fourteen streets

and three divisions or sectors. There were also forests, woods and mountains for games in the city—seven big tanks, wavy-white with creepers of pearl and two lamps, spreading heat and coolness, burning always.

The King, who went about all his time in this vast city, built in it

many movable inner dwellings, and they were divided between the upper and lower parts of the city. They were thatched with a kind of black grass. Each inner house had nine doors, some of them windows, which admitted air always. In each house

five lamps burned, the lamps resting on three pillars and a white piece of wood.

Each house was glitteringly plastered and had courtyards. A particular sect of bhUtas, who ever feared light, guarded the houses.

When the houses created thus by magic moved from one place to another,

King Svottha enjoyed, like birds in nests, playing various games therein.

The king, who possessed three bodies, used to go out after playing for some time

with the guards, and run about like one possessed of a desire to occupy houses,

newly built, and then reach the city, which was like a gandharva city.

Frail and unsettled in mind, the king, off and on, developed a will to die,

and accordingly he died.

•+•

Just as waves come up in the sea, the king used to be born again from the sky

and to attend to worldly affairs. At times he used to repent-about and weep-over

his actions asking himself what he, the fool, was doing

and why he should be sad like that. At other times he used to feel elated

and enthusiastic.

Briefly put, he used to be, by turns

drinking, walking, jumping, expanding, contracting, feeling, drowsy and then exuberant. The great and handsome king was actually, like the sea, rendered restless by wind, possessed by various moods.

The father was describing a philosophy of life figuratively to his son, but the boy understood nothing. Then, as requested by the son, the father explained to him the meaning of the story as follows:

Svottha was a concretised conception born out of the ultimate sky. Conceptions originate and die automatically. The whole visible world is imaginary. The world is there only when there is conception and in its absence no world exists. brahmA, *viSNu, ziva and *indra are only parts of that conception. It is conception itself, which creates the world of three cities in nothingness or vacUm. On account of the blessing (will) of that fundamental caitanya (awareness, life) the formless conception attains brahmanhood (the universal self) and engages itself in the process of creation. • The glittering city said to have been created in the sky is the fourteen worlds, the gardens in it are forests and woods, the play hills therein are mountains like the Himalayas, Meru etc. The two eternal lamps of heat and cold of the story refer to the Sun and Moon. The creepers or garlands of pearl refer to rivers. Special gems have been described as tendrils of lotus and fire in the ocean and the seven seas are described respectively as lotus and the seven tanks. The statement that in this three-tiered city the king of conception built play-houses referred to the creation of individual bodies. The houses were connected as those in the upper, middle and lower parts to denote living beings in the three worlds, devaloka, manuSyaloka and pAtAla. Movement is the journey of bodies due to the flow of prANa (breath). • Pieces of wood refer to bones and the plastering is skin. Black grass said to have been used for thatching is hair on the head. The nine doors are the nine openings in the body. Windows refer to the ear, nose etc. The hand arms etc. are roads and the five sense organs, lamps. The guards, who shun and quit light, are the egoes which run away from knowledge and discretion. The king of conception or imagination born from non-materials finds enjoyment in the house of the body, but the enjoyment is only ephemeral. Imagination develops a moment and is extinguished, like the lamp, the next moment. The place or status of conceptions in the body may be compared to that of waves in the ocean. When desire takes place for things conceived it returns to the 'body-house', which is to be born, and it ends or perishes on achievement. Rebirth due to desire (will-power) is never for happiness, but is for unending sorrow and pain. The wide world causes sorrow because it is felt to be real. Absence of this feeling ends the sorrow as night swallows clouds. • Lamentation is the appeal or expression of the mind remembering forbidden practices in life and -Ananda happiness, is the proud state of mind remembering noble practices. The three bodies of the king according to the three states -> the best or highest, the middle one and the low -> denote the three attributes (sattva-rajas-tamas guNa-s). -> Causative of the existence of the world. The lowest of the attributes (tamoguNa) or conceptions according to them, getting more and more pain-giving on account of uncultured action lead one to lower forms of life like the worm, tree, grass etc. Conception of real knowledge and truth is realisation of duty, righteousness and wisdom. It is next to the state of salvation called devezvara state. rAjasa (the middle attribute) guNa functions as material activities in the form of attachment to wife, son, wealth etc. When one has rejected the forms of guNas (conceptions) and the very conception is thus annihilated, one attains the supreme state. Therefore, Oh ! son ! you reject all external perceptions, control the mind by itself and completely annihilate all internal and external conceptions. Whether you live in heaven, on earth or in PAtAla and do intense tapas for thousands of years, unless conception is eliminated you will not attain salvation. -> After hearing the above explanation about the illusions in life, from his hiding place vasiSTha went away. (JnanavasiSTha, Canto 1 7) . Pur.Encyc.

 

 

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संक​ल्पात् 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

 

 

 

[Jiva Das]

 

FM4047 PARADE OF THE WORLDS 2.JA04.06 .z90

https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04-06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

FM.4.47 PARADE OF THE WORLDS 2.JA04.06

सर्ग ४.४७

sarga 4.47

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।०१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|01||

उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni_uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।०२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|02||

जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।०३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|03||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।०५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|05||

.तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।०६॥

jagatsu pra.udbhaviSyanti bahUni_anyAni bhUriza: ||4|47|06||

तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।०७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|07||

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId_hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ_अन्यथा ।

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit ||4|47|13||

अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti_asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca ||4|47|14||

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu_AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA_imA* loka.sRStaya: ||4|47|17||

न च विज्ञायते कस्मात् कालात् प्रभृति च_आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca_AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya:_aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila_abhUvan_tata: pUrvataram yathA ||4|47|19||

भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या_एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya: ||4|47|20||

यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA_idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu_iva ||4|47|21||

अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य_अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya_asya vitate brahmaNa: pade ||4|47|22||

ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi_anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na_api_asat*zriya: |

जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥

jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||

तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।

taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |

सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||

चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।

citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥

vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||

तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।

tattva.jJa.viSaye rAma salilAt iva vRSTaya: |

आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||

व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।

vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |

व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥

vyatiriktA* drava.ambhodhi.svASThIlA: zAlmalo: iva ||4|47|30||

इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।

iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |

परमान् नभसो जातास् तन्मात्र.मल=मालिका ॥४।४७।३१॥

paramAn nabhasa: jAtA: tat.mAtra.mala=mAlikA ||4|47|31||

कदाचित् प्रथमम् व्योम प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vyoma pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा व्योम.जो ऽसौ प्रजापतिः ॥४।४७।३२॥

tata: prajAyate brahmA vyoma.ja:_asau prajApati: ||4|47|32||

कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAyu: pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||4|47|33||

कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa:_asau prajApati: ||4|47|34||

कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAri pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja:_asau prajApati: ||4|47|35||

कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadAcit prathamam pRthvI sphAratAm adhigacchati |

ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva:_asau prajApati: ||4|47|36||

इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।

idam catvAri sampIDya paJcamam vardhate yadA |

तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||

कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।

kadAcit apsu vAyau vA su.sphAre vA_api tejasi |

स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥

svayam sampadyate_akasmAt pumAn prakRti.bhAvita: ||4|47|38||

तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।

tasya_atha zabda: vadanAt kadAcit jAyate padAt |

कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥

kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||

कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।

kadAcit puruSasya_asya nAbhau padmam prajAyate |

तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥

tasmin saMvardhate brahmA padmaja:_asau prakIrtita: ||4|47|40||

माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।

mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA |

मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥

manorAjyam iva_Alola.salila.Avarta.sundarI ||4|47|41||

किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।

kim iva_asyAm vada jJaptau katham sambhavati iha te |

क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥

kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||

कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।

kadAcit ambare zuddhe mana:tattva.anuraJjanAt |

सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||

कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।

kadAcit eva puruSa: vIryam sRjati vAriNi |

तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||

तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।

tasmAt prajAyate brahmA kadAcit bhAskara:_api_asau |

कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥

kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||

एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।

evam anta: vihInAsu vicitrAsu_iha sRSTiSu |

विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥

vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||

निदर्शन.अर्थम् सृष्टेषु मया_एकस्य प्रजापतेः ।

nidarzana.artham sRSTeSu mayA_ekasya prajApate: |

भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥

bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||

मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।

mana:vijRmbhaNam idam "saMsAra*" iti sammatam |

सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||

सत्त्विकी.प्रभृतयः याश् च जातयश् च_इत्थम् आगताः ।

sattvikI.prabhRtaya: yA: ca jAtaya: ca_ittham AgatA: |

इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥

iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||

पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।

puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |

पुनः_अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥

puna:_ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||

पुनः सृष्टिकरा_अवीत.वीत.स्नेह.दृशः पुनः ।

puna: sRSTikarA_avIta.vIta.sneha.dRza: puna: |

दीपा_इव कृतालोकाः प्रशाम्यन्ति_उद्भवन्ति च ॥४।४७।५१॥

dIpA_iva kRtAlokA: prazAmyanti_udbhavanti ca ||4|47|51||

देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha.utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन_अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥

kAlena_adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||

पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।

puna: kRtam puna: tretA puna: sa* dvApara: kali: |

पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||

पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।

punar manvAntara.ArambhA: puna: kalpa.paramparA: |

पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥

puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||

लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।

lokAloka.kalAkAla.kalanAkalita.antaram |

पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥

puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||

अनाहते प्रतप्ते_अयःपिण्डे_अनल.कणा_इव ।

anAhate pratapte_aya:piNDe_anala.kaNA_iva |

इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥

ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||

कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।

kadAcit an.abhivyaktam kadAcit vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa* iva_Artavam ||4|47|57||

चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।

cit.spanda* eva sarva.AtmA sarvadA_eva_idRza.AkRti: |

यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||

चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

तत्.स्था एव॒अप्य् अ.तत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥

tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||

न कदाचन संसारः किल_अयम् राम सत् सदा ।

na kadA.cana saMsAra: kila_ayam rAma sat sadA |

सर्व.शक्ताउ अ.संसार.शक्तिता विद्यते यतः ॥४।४७।६०॥

sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||

न च_एव_इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।

na ca_eva_idam kadAcit tu sAdho jagat an.IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||

महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।

mahAkalpa.avadhi: kAlena saMsAritayA_iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||

ज्ञ.दृष्ट्या सर्वम् एव_इदम् ब्रह्मैव_इति महामते ।

jJa.dRSTyA sarvam eva_idam brahmaiva_iti mahAmate |

न_अस्ति संसार इत्य्_एतद् उपपद्यत एव च ॥४।४७।६३॥

na_asti saMsAra* iti_etat upapadyata* eva ca ||4|47|63||

अज्ञ.दृष्ट्या त्व्_अ.विच्छिन्न.संसारत्वाद् अनारतम् ।

ajJa.dRSTyA tu_a.vicchinna.saMsAratvAt anAratam |

नित्या संसार.माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥

nityA saMsAra.mAyA_iyam mithyA_api_iha_upapadyate ||4|47|64||

पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।

puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |

जगद् इत्य्_एतद् इत्य्_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat iti_etat iti_uktam na mRSA raghu.nandana ||4|47|65||

अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।

anArata.patat.rUpA* diza: dRSTA: vinazvarA: |

विनाशि_इदम् जगत् सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥

vinAzi_idam jagat sarvam iti kim na_upapadyate ||4|47|66||

सर्वत्र_उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।

sarvatra_udita.candra.arkA* diza: dRSTA: sthira.acalA: |

अविनाशि जगत् सर्वम् इत्य्_अप्य्_अवितथ.उपमम् ॥४।४७।६७॥

avinAzi jagat sarvam iti_api_avitatha.upamam ||4|47|67||

न तद् अस्ति न यत् तस्मिन्_एकस्मिन् वितत.आत्मनि ।

na tat asti na yat tasmin_ekasmin vitata.Atmani |

संकल्प.कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥

saMkalpa.kalanAjAlam an.Akhye na_upapadyate ||4|47|68||

पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।

puna:punar idam sarvam punar maraNa.janmani |

पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥

puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||

पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया_अद्रयः ।

punar azA: punar vyoma punar ambhodhayA_adraya: |

अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥

abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||

पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।

punar daityA: punar devA: punar loka.antara.krama: |

पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥

puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||

पुनः नारायणः देवः पुनः दनु.सुत.आदयः ।

puna: nArAyaNa: deva: puna: danu.suta.Adaya: |

पुनः_अशा.अचलत्.चारु.चन्द्र.अर्क.वरुण.अनिलाः ॥४।४७।७२॥

puna:_azA.acalat.cAru.candra.arka.varuNa.anilA: ||4|47|72||

सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।

sumeru.karNikA.kAntA sahya.kesara.zAlinI |

पूर्णा स्फीत.उदरा_उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥

pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||

.व्योम.काननम् आक्रम्य वल्गति_अंशु.नख.उत्करैः ।

vyoma.kAnanam Akramya valgati_aMzu.nakha.utkarai: |

तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥

tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||

पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।

puna: indu: calat svaccha.maJjarI.sundarai: karai: |

करोति_अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥

karoti_amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||

पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।

puna: svarga.taro: puNya.kSaya.vAta.samIritA: |

पतन्ति_इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥

patanti_iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||

पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।

puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |

किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥

kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||

पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

punar indra.Adike yAte sajjam AsthAya kevalam |

आयाति_अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥

AyAti_apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||

पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।

puna: kAlam kRta.ApUtam kaluSI.kurute kali: |

स.चक्रिणम् इव_अम्भोधिम् प्रवृद्धः_अवकर.अनिलः ॥४।४७।७९॥

sa.cakriNam iva_ambhodhim pravRddha:_avakara.anila: ||4|47|79||

पुनः काल.कुलालेन कृत.भूत.शरावकम् ।

puna: kAla.kulAlena kRta.bhUta.zarAvakam |

चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||

पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।

puna: nIrasatAm eti jagat asta.zubha.sthiti |

अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||

पुनर् अर्क.गणेषु_अग्नि.दग्ध.अनन्त.कलेवरम् ।

punar arka.gaNeSu_agni.dagdha.ananta.kalevaram |

सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||

पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।

puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |

नृत्यत् भव.बृहत्.फेना* याति_एक.अर्णवताम् जगत् ॥४।४७।८३॥

nRtyat bhava.bRhat.phenA* yAti_eka.arNavatAm jagat ||4|47|83||

पुनः संशान्त.वायु_अम्बु.रिक्तम् सकल.वस्तुभिः ।

puna: saMzAnta.vAyu_ambu.riktam sakala.vastubhi: |

तद् अ.पूर्वम् इव_आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥

tat a.pUrvam iva_AkAzam jagat AyAti zUnyatAm ||4|47|84||

पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।

puna: katipayA* bhuktvA samA: samarasa.Azaya: |

जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||

पुनर् अन्येन कालेन तथैव जगताम् गणान् ।

punar anyena kAlena tathaiva jagatAm gaNAn |

मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥

mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||

पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।

puna: sarga.samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥

sarvam punar idam rAma cakra.vat parivartate ||4|47|87||

किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।

kim etasmin mahA.mAyA.ADambare dIrgha.zambare |

राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥

rAma satyam asatyam vA nirNeyam yat iha_ucyate ||4|47|88||

दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।

dAzUra.AkhyAyikA_iva_iyam rAma saMsAra.cakrikA |

कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥

kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||

अविरलम् इदम् आततम् विकल्पैर्

aviralam idam Atatam vikalpair

असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।

asat uditai: api tai: dvi.candra.kalpai: |

विरचितम् असता अनुपन्न.सत्यम्

viracitam asatA_anupanna.satyam

जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat iha tena vimUDhatA kim utthA ||4|47|90||

||

 

 

 

 

oॐm

 

FM.4.47

 

PARADE OF THE WORLDS

 

 

Râma said—

 

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।०१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|01||

.

Lord,

you know all things,

you're master of all the Branches of vedic study!

Azvaste iva tiSThAmi . I rest as.if recovered from disease .

zuddhAbhi: bhavad.uktibhi: . by the clarities you have spoken.

.

bhagavan.Lord! sarva.all/every.dharma.jJa.Knower sarva.all/every.vedAGga.pAraga | Azvasta* iva.like/as.if tiSThAmi by/with the zuddha.Abhi: bhavat.becoming.ukti.saying/speech/word\term.bhi:

.

dharma

vedAGga

pAraga

tiSThAmi

zuddha

.

*vlm.1 rAma said: "O venerable sir, that art acquainted with all religious doctrines and versed in all branches of the Vedas, I am set at perfect ease by thy holy preachings.

 

उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni_uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।०२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|02||

.

of chances to hear your noble, discerning, charming, uplifting voice

I never get enuff

:

I never get tired of hearing the words you say

.

udAra.raising\noble.ANi vivikta.Ani pezala.Ani_udita.upcome/arisen.Ani ca.also/and | zrotum tRpti.satiety/satisfaction.m na.not gacchAmi.I.go

 vacAMsi vadatas tava.of.you/your

.

vivikta

pezala

vacAMsi

vadatas

.

*VLMitra.p.2 I never tire of hearing your speech, which is equally abundant, clear and elegant."

 

जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।०३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|03||

.

within the rAjasa.sattvika class of qualities in your recent talk,

utpatti.Outfall has been explained by Your Grace

according.to the zAstra.teaching of the Lotus.blossom=born

.

jaati.yA* raajasa.saattvikIii.yA: whin the kathana.avasara.m.opportunity\ time o&r place for (tasya).antara.within/inside.e | utpatti.coming.forth/outfall/origin: bhavatA prokta.spoken.to/declared.A by/with the

zastra.weapon/arms .i: kamala.lotus-flower.janman.birth.nas

.

jAti

rAjasa

sAttvikI

kathana

.

*vlm.3. You have said sir, of the birth of brahmA_in course of your lecture on the productions of the satva_and rAjasa qualities. I want you to tell me more on that subject.

 

VASISHTHA said—

 

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

.

there are

many hundreds of thousands of brahmAs

with hundreds more Shankaras and Indras

and thousands of Nârâyanas,

child of the Raghu.Clan

...

bahu.much/many.Uni Brahma.lakSa.ANi Shamkâra.indra.*indra the Crafty.zatAni.hundreds ca | Nârâyana.sahasra.thousand.s.ANi samatiita.Ani Râghava

.

samatIta

.

*vlm.4 There have been many millions of Brahmas and many hundreds of shivas and indras together with thousands of nArAyaNas that have gone by.

 

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।०५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|05||

.

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: | nAnA.AcAra.vihArANi  viharanti sahasra.za: .  

.

...

and

in other different Cosmic.Eggs

many more

in their thousands

pursue their various ways and manners

 

तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।०६॥

jagatsu pra.udbhaviSyanti bahUni_anyAni bhUriza: ||4|47|06||

.

tulya.kAlam . at the same time

ananteSu jagatsu . in boundless worlds

prodbhaviSyanti . they will produce

bahUni_anyAni . many others

bhUri.zas . aplenty.

.

*vlm.6. There will also be many other productions in the worlds, synchronous with others, and many to be born at times remotely distant from one another.

*m.5.6. In this universe and in many other varieties and multitudes of universes, thousands of kinds of gods and ‘asuras’ with different traditions and behavioral codes are moving about even now. They are born again and again in many of the universe that exist now and that come into being in future.

 

तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।०७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|07||

.

teSAm तेषाम् of those

abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seated

brahmANDeSu ब्रह्माण्डेषु brahma.eggs

divaukasam दिवौकसम् to a god

utpattayo उत्पत्तयः rising.up

mahAbAho महाबाहो Great Archer

vicitra.abhyutthitA_iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

*m.7 The creation of these godly beings in the universes created by various brahmAs a will be of surprising variety.

*sv.7 however, even the creations of these gods were but the jugglery of Maya!

*vlm.7. Among these, the births of brahmA and the other gods in the different worlds, are as wonderful as the productions of many things in a magic show.

*jd.7 . teSAm तेषाम् of thoseabja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seatedbrahmANDeSu ब्रह्माण्डेषु brahma.eggsdivaukasam दिवौकसम् to a godutpattayo उत्पत्तयः rising.upmahAbAho महाबाहो Great Archervicitra.abhyutthitA_iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

 

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

.

somewhen

they are productions of rudra the Terrible

* the vedic form of shiva

&

somewhen

the rising of the Lotus.Born brahmA the Immense

:

somewhen too

of viSNu the Pervader

&

somewhen

they're made by

a muni

...

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: | kadAcit api vaiSNavya:

kadAcit muni.nirmitA:

.

*vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are born of brahmA, somewhen also of viSNu and somewhen they are created by manu {*jd. only <muni> in my 3 eds.}.

*VLMitra.p.8 Some creations were made with brahma as the first born, others with Vishnu and some with Shiva as the next created beings. There were some other (minor productions) having the munis for the patriarchs.

#zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned together with bhava_and other names of rudra.ziva). .#zArva . #zArvI relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the east, varbRS.)

*jd.8 . kadAcit sRSTaya: zArvya: कदाचित् sRष्टयः शार्व्यः ... somewhen the creations of rudrakadAcit padmaja.udbhavA: कदाचित् पद्मज.उद्भवाः somewhen the arising of the Lotus.Born brahmAkadAcid api vaiSNavya: कदाचिद् अपि वैष्णव्यः somewhen too of viSNukadAcin manu.nirmitA: कदाचिन् मनु.निर्मिताः somewhen the formations of manu...

 

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

.

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: | aNDa.udbhava: kadAcit tu

kadAcit jAyate ambarAt .  

.

brahmA

is

somewhen

lotus.born

somewhen

sprung from the waters

but

sprung from an egg

somewhen

&

somewhen

born from the sky

.

*vlm. One brahmA was lotus.born, another was produced from the water; and a third was born of an egg, and the fourth was produced in the air. (These are named as the #padmaja, #nArAyana, #aNDaja_and #mAruta).

 

कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

.

somewhere

in an Egg

shiva's the sun;

somewhere too the Good.vasus,

somewhere the Lotus.petal.eyed,

and somewhere the three.eyed too

.

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: | kasmincit puNDarIka.akSa:

kasmincit tri.akSa* eva hi . 

.

*m.10 Some universes are looked after by sun. Some are looked after by viSNu. Some are looked after by Maheswara. Some are looked after by indra.

*sv.10 In some universes brahmA_is the supreme deity, in others it is the Sun, indra, nArAyaNa or Siva.

*vlm.10. In one egg the sun was born with all his eyes, and in another VAsava"the indra; in some one was born the lotus.eyed viSNu, and in another he with his three eyes as Siva.

 

कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

.

in some world

there was a creation that was thick with trees

in some

thick with people

+

in some

thronged with earth.bearing mountains

...

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA | kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA

.

*vlm.p.11 In one age a solid earth was born having no holes for the growth of vegetables. In another, it was overgrown with vegetation. In some it was filled with mountains and finally covered by living creatures.

 

भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId_hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

.

...

the Earth became

something muddy

or it was

something made of stone

or

something made of ice and snow

or

something made of copper

...

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |AsId_hema.mayI kAcit kAcit tAmra.mayI tathA

.

*vlm.p.12 The earth was full of gold in some place and it was hard ground at others. It was mere mud in many places and covered with copper and other metals in some.

 

इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ_अन्यथा ।

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit ||4|47|13||

.

for here

what wonder.worlds there are

(and others also otherwise)

different worlds

(seen one.by.one)

while some others are lacklustre.

.

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA | anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit .  

.

*vlm.p.13. There are some wonderful worlds in the universe, and others more wonderful still than they. Some are luminous and bright and others whose light has never reached us.

 

अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti_asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca ||4|47|14||

.

boundless worlds

here

in the great sky of brahman.Thatness

are ocean.wave.waterlike

and now they sink and now they rise.

.

anantAni jaganti_asmin brahma.tattva.mahAmbare | ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca

.

*vlm.p.14 There are innumerable worlds scattered in the vacuum of Brahma’s essence, and they are all rolling up and down like waves in the ocean.

 

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

.

like waves in the waters

like a mirage in the desert

like fading blossoms on a mango tree

such are the glories of the world beyond

.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

*vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers on a mango tree, so do the riches of the Universe appear in the Supreme Reality.

m.15 The glory and beauty of a universe abides in the Absolute like waves in a sea, like mirage in a desert, like flowers on a mango tree.

*vlm.15. The splendours of worlds, are seen in the SUPREME like waves in the sea, and as the mirage in the sandy desert; they abide in Him as flowers on the mango tree.

*sv.15.16 This creation is beginningless.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

 

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

.

bhAno: gaNayitum to enumerate the sun's zakyA: . they are able =

razmiSu trasareNava: Alola.vapuSa: brahma tattvena jagatAm gaNA:

.

*m.16 One can count the shining particles in a ray of sun. But it is not possible to count the number of worlds in this brahman.nature.

*vlm.16. It may be possible to count the particles of the solar rays, but not the number of worlds abounding in the Supreme Spirit.

*sv.15.16 This creation is beginningless.

 

यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu_AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA_imA* loka.sRStaya: ||4|47|17||

.

yathA mazaka.jAlAni as a cloud of mosquitos varSa.AdiSu AkulAni tu tho thronging in the rainy weather utpattya.utpattya befalling and befalling nazyanti they perish tathA_imA loka.sRStaya: such are the world.creations

.

*m.17 The birth and dissolution of these worlds is similar to the birth and death of mosquitoes in rainy season.

*sv.17 In this 'city of brahman' (which is the infinite consciousness or the consciousness in the space of one's heart) these universes arise and vanish again and again.

*vlm.17. These multitudes of worlds rise and fall in the Universal Spirit, like gnats flying and following others in swarms in the rainy season.

*vwv.389/17 As masses of mosquitoes afflicted during the rains and the like perish, having been produced repeatedly, so do these creations of worlds.

They're like a cloud of mosquitoes that throng in the rainy weather,

falling.out everywhere.

They die.

Such are the world.creations too.

 

न च विज्ञायते कस्मात् कालात् प्रभृति च_आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca_AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

.

na ca vijJAyate nor is it understood kasmAt kAlAt prabhRti ca AgatA: from what time they have first come nitya.Agama.apAya.parA: etA: ever.come.gone.next these constantly coming.and.going sarga.paramparA: sequences of Creation

.

*m.18 No one knows since when this chain of creations is happening. This flows in continuous and eternal.

*sv.18 But these are different from the one infinite consciousness.

*vlm.390/18. It is not known since when they have been in existence, and what numbers of them have gone by, and are remaining at the present time.

Nor is it well understood from what time they have first come, all these

constantly coming.and.going, one.after.the.next creations.

 

अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya:_aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila_abhUvan_tata: pUrvataram yathA ||4|47|19||

.

beginninglessly, endlessly,

all these worlds emanate like waves—

from first to next they each appear

from That, from the earlier, on.

.

anAdimatya:_aviratam from the beginningless, constantly prasphuranti taraGgavat they emanate like waves pUrvAt pUrvam kila_abhUvan one after another they just appear tata: pUrvataram yathA from That, the earlier, so

.

*m.19 This infinite sequence (of creations) is sparkling and flashing like waves (in a sea). There was a creation before this. There must have been one prior to that.

*vlm.19. They have been rolling without beginning like the billows of the sea; those that are past and gone had their previous ones, and they their prior ones also.

*vlm.p.19 They have been rolling without beginning like the waves of the sea. Those that are past and gone had their previous ones, and they their prior ones also.

*vwv.391/19 (These creations) which are beginningless, continually expand (or spread far and wide) like waves. They indeed arose before the previous ones as those earlier than them did.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या_एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya: ||4|47|20||

.

becoming and becoming

they dissolve

with all their Brightlings and Darklings and Humankind

as.if in rolling river.waves

:

just so are all the species of beings

.

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: | sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya:

.

*vlm.p.20 They rise over and over to sink lower and lower again, just like the waves of the sea rise aloft and fall low by turns.

*vwv.392/20 All classes of beings along with gods, demons and men vanish, having been born repeatedly, only in the manner of the waves of a river.

 

यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA_idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu_iva ||4|47|21||

.

yathA idam aNDam vairiJcam as this egg of the Creator   

tathA thus

brahmANDa.paGkti.aya: yA: sahasrA: parikSINA nADikA vatsareSu_iva

.

*m.21 Many universes, innumerable to count, like the one of this brahmA, have come and gone like instants of time in an year.

*vlm.p.21 There are many series of mundane worlds like the egg of brahma which pass away in the thousands, like the hours in course of the year.

*vlm.21. There are series of mundane worlds like the egg of brahmA, which pass away by thousands like the hours in course of the year.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य_अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya_asya vitate brahmaNa: pade ||4|47|22||

.

anyA: samprati vidyante vartamAna.zarIrakA: + prAnte brahmapurasya_asya vitate brahmaNa: pade

.

*m.22 The universes at the present time which are manifest in the body of present brahmA, are abiding in the vast state of brahman.

*vlm.22. There are many such bodies revolving at present, in the spacious mind of brahmA; beside the mundane system of brahmA (brahmanda).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

.

there will be others that become

in the brahman.Immensity

brAhmicities full of brahma.cities

.

again they will be destroyed

having.become and having.become

the beat of a repeating song

.

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: | puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: .  

.

*m.23 These universes, created by brahmA, appear and disappear again and again, like sound.

*vlm.23. There will grow many more mundane worlds in the infinity of the divine mind, and they will also vanish away in course of time, like the evanescent sounds in the air.

*jd.23 . brahmaNi_anyA bhaviSyanti ब्रह्मणि अन्याः भविष्यन्ति there will be others in the brahmanbrAhmyo brahma.pura=zriya: ब्राह्म्यः ब्रह्म.पुरश्रियः brahmic, full of brahma.cities.punas tA: ca vinaGkSyanti पुनर् ताः च विनङ्क्ष्यन्ति again they will be destroyed bhUtvA bhUtvA yathA gira: भूत्वा भूत्वा यथा गिरः becoming and becomingrepeating/echoing like (the chorus of) a song.

 

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi_anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

.

brahmaNi . in the brahman.Immensity

anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades

ghaTA: iva mRdo: rAzau . like pots in a lump of clay

aGkure pallavA: iva . like branches in a sprout

.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

*m.24 Even the future creations (will appear and decline) and abide in brahman like pot in mud and sprout in seed.

*vlm.24. Other worlds will come into existence in the course of other creations, as the pots come to be formed of clay, and the leaves grow from germs in endless succession. (Here brahmA_is made the material cause of all).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

 

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

.

yAvat.while. brahma cit.AkAze – the Immensity in Concious.Space .

tathA tribhuvana.zriyA: . is thus the multitude of triple.worlds +

sphAra.extensive.AkAra.vikAra.ADhya.ripe: =

prekSyamANA na kimcana

.

*m.25 As long as the truth is not perceived, these creations and the three worlds will be seen with wide forms and distortions in the consciousness.ether (chidākasa).

*vlm.25. So long doth the glory of the three worlds appear to the sight, as long as it is not seen in the intellect, in the manner as it exists in the divine mind.

 

उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na_api_asat*zriya: |

जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥

jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||

.

unmajjantya: nimajjantya: . emerging / immersing .

na satyA: na_api_asat.zriya: . not realities nor yet compounded unrealities

jaDa.ArambhA vitanvantya: .  

tA_eva khalatA_iva – it's only like

a streak of sky / corruption.

*m.26 This world, which emerges and immerses itself, is neither real nor unreal. Starting as inconscient and extending far and wide, it is like a streak in the sky.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*vlm.26. The rising and falling of worlds are neither true nor wholly false; they are as the fanfaronade of fools, and as orchids of the air.

#khalatA – "creeper in the air", anything impossible +

 

तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।

taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |

सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||

.

taraGga.sama.dharmiNya: .  

dRSTa.naSTa=zarIrakA: . these little bodies are seen & gone .

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA:

.

*vwv.385/27b There are manifold forms and movements for all the multitudes of created worlds.

*m.27 This world is like a wave in behavior. It has a body which is destroyed by (mere) appropriate perception. All these creations are full of strange shapes and actions.

*vlm.27. All things are of the manner of sea waves, which vanish no sooner than they appear to view, and they are all of the nature of paintings, which are impressed in the mind.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।

citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥

vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||

.

citra.AkAra.vikArA: ca citra.rUpA: . strange shapes & changing shapes

hi .

sRSTaya: . creations

vyatiriktA: na sarveSAm . not separate from everything

samastA: sRSTi.dRSTaya: . .

#bhU bhavati .#sRSTi / #dRSTi .#>as asti

*m.28 These creations are full of variety and multitude of strange shapes and deformations. From the point of creation there is nothing incoherent or inconsistent in these.

*vlm.28. The world is a perspective, and all things are but paintings in it; they are not without the tableau of the mind, and are represented in it as the figures on a canvas.

 

तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।

tattva.jJa.viSaye rAma salilAt iva vRSTaya: |

आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||

.

tattva.jJa.viSaye

in the view of a Thatness.knower,

rAma,

salilAt iva

as from the waters

vRSTaya:_ayAnti

the rains proceed,

sRSTaya: devAt

(so) the creations (proceed) from a God

jaladAt iva vRSTaya:

like the rains from a cloud.

* Note the structure, reading #vRSTaya: in a double sense: as from the ocean there comes rain, so from a deity come the creations. There's no ground (as usual!) for VLM's reading "Spirit of God" here.

*m.29.30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water.bearing clouds.

*vlm.29. The learned in divine knowledge, consider the creations proceeding from the Spirit of God, as showers of rain falling from the waters contained in the clouds.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

#si* . #visi . #viSaya –m.. sphere (of activity), reach/range (of mind); period (of life); special field of action, (in comp. ="concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. ="in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); •• an object of sense (these are five in number, the five #indriya, or organs of sense having each their proper #viSaya. or object, viz.1. #zabda, "sound", for the ear cf. #zruti.viSaya; 2. #sparza, "tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4. #rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these five viSayas are somewhen called the guNas or "properties"of the five elements, ether, air, fire, water, earth, respectively); anything perceptible by the senses, any object of Affective thought; (pl) sensual enjoyments, sensuality; •• (in phil) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and #saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g. #chandasi viSaye, "only in the Veda"); (in rhet) the subject of a comparison (e.g. in the comp."lotus.eye"the second member is the #viSaya, and the first the #viSayin).

tattva.jJa.viSaye . in the view of a Thatness.knower, . rAma, . salilAt iva . as from the waters . vRSTaya:_ayAnti . the rains proceed, . sRSTaya: devAt . (so) the creations (proceed) from a God . jaladAt iva vRSTaya: . like the rains from a cloud.

 

व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।

vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |

व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥

vyatiriktA* drava.ambhodhi.svASThIlA: zAlmalo: iva ||4|47|30||

.

vyatiriktA: na sarveSAm – not distinct from all things

samaptA: sRSTi.dRSTaya: .

vyatiriktA: . distinct

drava.ambhodhi.svASThIlA: .

zAlmalo: iva – from a silk.cotton tree.

#zAlmala the silk.cotton tree; one of the Dvîpas.

#asthi_aSThi_aSThIlA a round pebble or stone.

*m.29.30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water.bearing clouds.

*vlm.30. The visible creation is no more distinct from God, than the sea water exuding from the earth and the earth itself, and the leaves and seeds of the Simul tree from the tree itself.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।

iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |

परमान् नभसो जातास् तन्मात्र.मल=मालिका ॥४।४७।३१॥

paramAn nabhasa: jAtA: tat.mAtra.mala=mAlikA ||4|47|31||

.

iha sRSTiSu

puSTAsu nikRSTAsu ca

Râghava .

paramAn nabhasa: jAtA:

tat.mAtra.mala=mAlikA .  

.

here in creations, rAghava, growing bits born from the Absolute Sky

a necklace made of elemental beads.

.

*vlm.p.31 All created things that you see in their gross or subtle forms have proceeded from the emptiness of the Divine Mind. They are strung together, like a rosary of large and small gems and beads.

*m.31 O Rāghava, in this world all that is high and well.nourished and all that is lowly are parts of a garland of subtle elements and energies (tanmatras) emerging out of the great ether.

 

कदाचित् प्रथमम् व्योम प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vyoma pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा व्योम.जो ऽसौ प्रजापतिः ॥४।४७।३२॥

tata: prajAyate brahmA vyoma.ja:_asau prajApati: ||4|47|32||

.

kadAcit prathamam . somewhen in the beginning . vyoma.sky/space – to a pratiSThA.foundation/foothold.m – adhigacchati.approaching .

tata: prajAyate brahmA . from.that Brahmâ propagates. .

vyoma.ja: . sky.born – asau.this – prajApati.Grandfather/creature.Lord...

*vlm.p.32 Sometimes the subtle air is solidified in the form of atmosphere, and from that is produced the great brahma, thence called the air.born lord of creatures.

स्था #sthA . #pratiSThA . to stand firm . #pratisthA . stand, stay, remain • stand still or firm, be established or founded upon (tasmin) • get a place or foothold, thrive, prosper • withstand, resist • spread over (acc). C. set up, erect, fix, support • place in or upon, appoint to (tasmin) • present, offer, entrust or commit to (tasmin). • #anupratisthA . get on, thrive or prosper after (acc). • #sampratisthA . apply to (tasmin). • #sampratiSThApitA . set up, fixed, erected kathAs • #pratiSThAnvita –anvita . adj. . possessed of fame, celebrated • .vat adj. having a foundation or support. . y2009.001 –

गम् #gam . #adhigam . to go up to, approach • to "hit on", approach for sexual intercourse • to encounter, obtain • to accomplish • to study, read •• Desid. P. *adhijigamiSati, to seek • Atm. *adhijigAMsate, to be desirous of studying or reading. + #adhigata

*jd.32 . kadAcit . somewhen prathamam . at firstvAyu: pratiSThAm adhigacchati . the Air becomes establishedtata: prajAyate brahma . thus the brahman is producedvAyuja:_asau prajApati: . as the windborn grandfather prajApati.

 

कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAyu: pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||4|47|33||

.

kadAcit prathamam . somewhen in the beginning . vAyu.Air:

pratiSThA.foundation/foothold.m adhigacchati.approaching |

tata:.therefore/after.that . prajAyate brahmA

vAyu.ja:_asau prajApati: .  

.

*vlm.p.33 Sometimes the atmospheric air is condensed into a solid form, and that gives birth to a brahma under the title of the atmospheric lord of creation.

 

कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa:_asau prajApati: ||4|47|34||

.

somewhen

after the Fire element stabilizes

from That is born the Maker of Fire as

Brahmâ the Immense is born as this Prajâpati.Ancestor

.

kadAcit prathamam . somewhen in the beginning .

teja: pratiSThAm adhigacchati | tata: prajAyate kartA tejasa:_asau prajApati:

.

*vlm.p.34 At another time light is thickened into a luminous body, and thence is born another brahma bearing the name of the luminous lord of all creatures.

 

कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAri pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja:_asau prajApati: ||4|47|35||

.

somewhen

after the Water element stabilizes

from That is born Brahmâ the Waterborn as the Prajâpati.Ancestor

kadAcit prathamam . somewhen in the beginning –

vAri

pratiSThAm adhigacchati |

tata: prajAyate brahmA

vAri.ja:_asau prajApati:

.

vAri

vArija

pratiSTha

adhigacchati

prajAyate

prajApati

.

*vlm.p.35 Again, water condensed at another time produces another brahma designated the watery lord of creation.

 

कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadAcit prathamam pRthvI sphAratAm adhigacchati |

ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva:_asau prajApati: ||4|47|36||

.

somewhen

after the Earth extends and stabilizes

from That Brahmâ is born as the Earthly Prajâpati.Ancestor

.

kadAcit prathamam pRthvI sphAratAm adhigacchati | tata: prajAyate brahmA pArthiva:_asau prajApati: .  

.

*vlm.p.36 Sometimes the particles of earth take a denser form and produce a brahma known as the earthly brahma.

 

इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।

idam catvAri sampIDya paJcamam vardhate yadA |

तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||

.

idam catvAri sampIDya . this quartet being compressed,

paJcamam vardhate yadA . when the fifth grows/increases,

tadA taj jAta eva – then that is.born also

eSa kurute jAgatIm kriyAm – this causes worldly activity.

*m.37 (Somewhen) four energies are pressed together and increased by the fifth element. What emerges from that performs the creative action.

*vlm.37. It is by extraction of the essences of these four brahmAs, that a fifth is formed under the name of the quintuple brahmA, who is the creation of the present world.

*sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।

kadAcit apsu vAyau vA su.sphAre vA_api tejasi |

स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥

svayam sampadyate_akasmAt pumAn prakRti.bhAvita: ||4|47|38||

.

kadAcit apsu vAyau vA whenever

in water or in wind

su.sphAre vA_api tejasi . or in the spreading of a fire +

svayam sampadyate akasmAt.causelessly   

pumAn prakRti.bhAvita:

.

kadAcit apsu vAyau vA su.sphAre vA_api tejasi | svayam sampadyate_akasmAt pumAn prakRti.bhAvita:

.

*m.38 Somewhen air, water, fire together form a personality by accident (and he performs the creative action).

*vlm.38. It is somewhen by the condensation of water, air or heat, that a being is produced in the form of a male or female.

*sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।

tasya_atha zabda: vadanAt kadAcit jAyate padAt |

कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥

kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||

.

tasya_atha . from that next =

zabda: vadanAt . sound from the face =

somewhen

jAyate padAt . is born as a verse +

somewhen

aMzAt pRSTAt vA .  

somewhen

locanAt karAt . .

*m.39 Then sound issues forth somewhen from his face, somewhen from the feet, somewhen from his bottom and somewhen from his eyes and hands.

*vlm.39. It is somewhen from the speaking mouth of this being, and from his feet and back and the eyes, that different men are produced under the appellations of BrAhmana, Kshatriya, Vaisya_and Sudras. (These Kshatriyas are born from the arms and eyes according to manu).

*sv. From this Creator's body there arise'words' like brAhmaNa (a priest) etc., and these words become'living beings' with appropriate designations.

 

कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।

kadAcit puruSasya_asya nAbhau padmam prajAyate |

तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥

tasmin saMvardhate brahmA padmaja:_asau prakIrtita: ||4|47|40||

.

somewhen

the navel of the Person Purusha gives rise to a lotus

and there grows.up

Brahmâ the Immense , celebrated as the LotusBorn

.

kadAcit puruSasya_asya nAbhau padmam prajAyate | tasmin saMvardhate brahmA padmaja:_asau prakIrtita:

.

*VLMitra.p.40 Sometimes the great Being causes a lotus to grow out of his navel in which is born the great brahma known as the lotus-born.

 

माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।

mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA |

मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥

manorAjyam iva_Alola.salila.Avarta.sundarI ||4|47|41||

.

This

is Mâyâ

a delusion like a dream

a falsely fancied construction as imaginary as water

whirling in a lovely pool

.

mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA | manorAjyam iva_Alola.salila.Avarta.sundarI

.

*VLMitra.p.41 All these theories of creation are idle dreams, false as the dreams in our sleeping state. They are the reveries of fancy like the whirling currents of water.

*m. ... an empire of the mind charming like a vortex in water.

*vwv. ... the beautiful eddy in agitated waters ....

.

*jd.41 . mAyA_iyam . this mAyAsvapnavad bhrAntir . is a delusion like a dreammithyA.racita.cakrikA . a falsely fancied constructionmanorAjyam iva . as imaginary asAlola.salila.Avarta.sundarI . a whirling.water.eddy.beauty.

 

किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।

kim iva_asyAm vada jJaptau katham sambhavati iha te |

क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥

kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||

.

kim iva_asyAm vada jJaptau – what like in.this say being.known

katham sambhavati iha te – how does it happen here to you

kvacit – wherever

bAla.manorAjyam idam . this childish MindLand

pary.anuyujyate . .

*m.42 Tell me. What is not possible under these conditions? This falls into place only when it is like a child’s mental empire.

*sv.42 Hence the question "How did all this arise in the one infinite consciousness?" is immature and childish.

*vlm.42. Tell me what do you think of these theories in your own judgment; do they not appear as the tales told to boys?

##yuj . #anuyuj . to examine . #paryanuyuj . (ind.p. .युज्य Naish. ), to ply with questions. . #paryanuyoga पर्यनुयोगः, . asking, inquiring, questioning • an inquiry with the object of refuting a statement • censure, reproach.

 

कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।

kadAcit ambare zuddhe mana:tattva.anuraJjanAt |

सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||

.

kadAcid . whenever/Somewhen

ambare zuddhe . in the clear sky

manas.tattva.anuraJjanAt – Mind.Thatness

sauvarNam brahma.garbham ca – the golden brahma.womb

svayam aNDam pravartate – itself as an Egg .

*m.43 Somewhen a golden egg is formed by the power of mind. From this womb Brahmâ emerges.

*vlm.43. Somewhen they imagine a being produced in the pure vacuity of the Divine mind, this they call the golden and mundane egg, which gave birth to the egg.born brahmA.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

 

कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।

kadAcit eva puruSa: vIryam sRjati vAriNi |

तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||

.

kadAcit.somewhen . eva.indeed/only – puruSa.the Person . vIryam sRjati vAriNi – releasing semen in the water + tasmAt prajAyate padmam – from that propagating a lotus . brahmANDam athavA mahat – otherwise called a great Cosmic.Egg

.

*m.44 Somewhen a great puruSa deposits his semen in water. From that either a vast universe or a large lotus is born.

*vlm.44. It is said also that the first and divine Male, casts his seed in the waters, which grows up to a lotus.flower which they call the great world.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

* kadAcit.somewhen . eva.indeed/only – puruSa.the Person . vIryam sRjati vAriNi – releasing semen in the water + tasmAt prajAyate padmam – from that propagating a lotus . brahmANDam athavA mahat – otherwise called a great brahmA.Egg.

 

तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।

tasmAt prajAyate brahmA kadAcit bhAskara:_api_asau |

कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥

kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||

.

tasmAt.from.that/him\therefore prajAyate.is.born Brahmâ  

kadAcit bhAskara:_api_asau while somewhen this Sun

kadAcit varuNa: somewhen Brahmâ is Varuna of the rain  

kadAcit vAyu: aNDaja: somewhen the wind born of the egg

.  

*m.45 From that is born a brahmA. Somewhen he can be a sun. Somewhen Varuna becomes brahmA. Somewhen ‘Vayu’ becomes brahmA.

*vlm.45. This lotus is the great womb of the birth of brahmA, and at another time of the sun also; somewhen the gods Varuna_and Vayu also are born of it, and are thence called oviparous.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

 

एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।

evam anta: vihInAsu vicitrAsu_iha sRSTiSu |

विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥

vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||

.

evam

antar vihInAsu vicitrAsv iha sRSTiSu

vicitra.utpattaya: . , rAma, .

brahmaNo vividhA gatA: the brahmAs appear variously.

*m.46 Thus O Rāma, these creations are surprising and strange. They are not really not in brahman. They, these brahmAs are born in strange ways.

*sv.46 This is certainly a mystery and a wonder.

*vlm.46. Thus RAma, are the different accounts of the production of brahmA"the creator, so various also is the description of this unsolid and unsubstantial creation.

 

निदर्शन.अर्थम् सृष्टेषु मया_एकस्य प्रजापतेः ।

nidarzana.artham sRSTeSu mayA_ekasya prajApate: |

भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥

bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||

.

nidarzana.artham sRSTeSu mayA_ekasya prajApate:

bhavate kathita.utpatti:

na tatra niyama: kvacit

*m.47 There is no particular method, rule or rhyme in their birth. For instance, I shall elaborate on the birth of one of the brahmAs.

*sv.47 I have described all this to you only as an illustration of the truth. However, in this creation, there is no such order or sequence.

*vlm.47. I have related to you already about the creation of one of these brahmAs, and mentioned about the production of others without specifying their several works.

 

मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।

mana:vijRmbhaNam idam "saMsAra*" iti sammatam |

सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||

.

manas.vijRmbhaNam idam – this Mind.projection

"saMsAra:" iti sammatam .  +

sambodhanAya bhavata: .

sRSTi.krama udAhRta: . .

*m.48 ‘This mutable world is a mere exuberance of mind’. This is the accepted position. To illustrate this I have told you about the process of creation.

*sv.48 This creation is nothing but the creation of the mind; this is the truth, the rest is but a fanciful description.

*vlm.48. It is agreed by all, that the creation is but the development of divine mind; although I have related for your acquaintance, the various processes of its production.

*vwv.625. It is the agreed view that this world is (only) the unfolding of the mind.

*vwv.251/48. This unfolding of the mind is regarded as worldly existence.

 

सत्त्विकी.प्रभृतयः याश् च जातयश् च_इत्थम् आगताः ।

sattvikI.prabhRtaya: yA: ca jAtaya: ca_ittham AgatA: |

इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥

iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||

.

sattvikI.prabhRtaya: {yA:} ca .

jAtaya: ca ittham AgatA: .  +

iti te kathanAya eva .

sRSTi.kramam udAhRta:

.

My three texts all have prabhRtaya

¶prabhRtyo ??? das....@gmail.com

*vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are more mental sports and dalliances, I have told you about the process of creation.

*vlm.49. The Satvikī and other productions, of which I told you before, have all come to existence, in the manner I have narrated to you.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

***var. VLM, TPD – sAtvikI.

 

पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।

puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |

पुनः_अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥

puna:_ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||

.

puna: sRSTi: puna: nAza:

puna: du:kham puna: sukham |

puna:_ajJa: punas tajjJa:

bandha.mokSa=dRzA: puna: .  

.

***vlm50

again creation

again destruction

again pain

again pleasure

again unKnowing

again Knowing.That

seeing Bondage & Freedom once again

 

पुनः सृष्टिकरा_अवीत.वीत.स्नेह.दृशः पुनः ।

puna: sRSTikarA_avIta.vIta.sneha.dRza: puna: |

दीपा_इव कृतालोकाः प्रशाम्यन्ति_उद्भवन्ति च ॥४।४७।५१॥

dIpA_iva kRtAlokA: prazAmyanti_udbhavanti ca ||4|47|51||

.

puna: . again

sRSTikarA: . creation.makers

avIta.vIta.sneha.dRza: .  

unliked. liked.sneha.dRzs .  

puna: . again

dIpA: iva kRtAlokA: .  

prazAmyanti .  

udbhavanti ca . .

*m.51 These worlds created by creators light up and subside like a lamp with and without oil. This happens again and again.

*vlm.51. Past creations and objects of affection being gone, others come to rise in future, as the lamps are lighted and extinguished by turns at home.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha.utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन_अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥

kAlena_adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||

.

deha.utpattau vinAze ca . in the body's outfall and its destruction

dIpAnAm brahmaNAm api . of lamps even as of brahmAs

kAlena .  

adhikatAm tyaktvA .  

nAze bheda: na ka:cana . .

*m.52 There is no difference between the body of a lamp and brahmA_in terms of birth and dissolution except in the length of time between the emergence and annihilation.

*vlm.52. The production and destruction of all bodies, are as those of brahmA and the lamps, they assume their forms in their time, but become an undistinguishable mass after death.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।

puna: kRtam puna: tretA puna: sa* dvApara: kali: |

पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||

.

puna: kRtam . again a kRta Age, .

puna: tretA . again a Tretâ Age, .

puna: sa* dvApara: . again the Dvâpara Age, .

kali: punar . the Kali Age again .

Avartate sarvam

cakrAvartatayA jagat .  

the whole world whirls in such a cycle.

*m.53 The four yargas Krita, Treta, Dwapara_and Kali_appear in a cycle repeatedly. World moves in a cycle.

*vlm.53. The four ages of the world, namely, the Satya, Treta, Dwapara_and Kali Yugas, revolve in endless rotation, like the wheel of the potter or of any other engine.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#*tt. #yuga .#manvantara.m .#kalpa, manu.antara_and #caturyuga. The #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. brahmA, the creator of the universe has birth and death. The period between the birth and death of a brahmA_is known as a #mahAkalpa. The flood that comes at the death of a brahmA_is called #mahApralaya. One day of brahmA_is called Kalpakala. In the purANas one Kalpa or one day of brahmA_is divided into fourteen parts. The master or ruler of each of these divisions is a #manu. There are fourteen manus. The life span of each manu_is called a manv.antara (manu.within), "manu.antara". ¶ There are seventy one Chatur.yugas in each manu.antara. The four yugas namely #krtayuga, #tretayuga, #dvAparayuga_and #kaliyuga make up one Chatur.yuga. At the end of seventyone such Chatur.yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a manu completes his life.span. Along with that, the #deva.s who were born at the time of the birth of that manu, also come to the end of their lives. Fourteen such manu.antara.s make one day of brahmA. It is at the end of that day that the original universe perishes. ¶ brahmA's life.span is 120 years. At the end of that period, that brahmA perishes. That is to say, at the end of every 42,200 divine days (120  360) which is the life.span of a brahmA, a deluge takes place. Thus in one brahmA's time 42,200 Kalpas take place. A brahmA's life span is known as "Mahakalpa" and the close of a brahmA's period is called "MahA.pralaya". Pur.Encyc.

* पुनः कृतम् again a kRta Age, पुनः त्रेता again tretA, पुनः स द्वापरः and the dvApara Age, कलिः पुनर् आवर्तते again kali comes on: सर्वम् चक्रावर्ततया जगत् the whole world whirls in such a cycle.

 

पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।

punar manvAntara.ArambhA: puna: kalpa.paramparA: |

पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥

puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||

.

puna: . again . manu.Antara.ArambhA: . the rule of all the Manus . puna: . again . kalpa.paramparA: . the Procession of the Ages . puna: . again . puna: . again .

kArya.dazA: .  –

prAta: prAta:_aho yathA . .

*m.54 Manvantara, the ruling period of a manu starts. Then arise the sequence of ‘Kalpas’. Then repeat the phases of work and time.

*vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day and night, the morning and evening, and the times of work follow those of rest by turns.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।

lokAloka.kalAkAla.kalanAkalita.antaram |

पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥

puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||

.

loka.a/Aloka.kalA.kAla.kalanA/akalita.antaram –

puna: puna: . again & again

idam sarvam na kimcana .  

puna: puna: . again & again

.

*m.55 Time moves on. Everything repeats in the fanciful cycle of time.

*vlm.55. All worlds and things are under the subjection of time. They are subject to repeated successions, and there is nothing without its rotation.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

अनाहते प्रतप्ते_अयःपिण्डे_अनल.कणा_इव ।

anAhate pratapte_aya:piNDe_anala.kaNA_iva |

इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥

ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||

.

anAhate . before it is struck

pratapte . preheated

aya:piNDe . an iron lump

anala.kaNA: iva – like sparks are

ime bhAvA: sthitA: . these existent states of becoming

nityam cit.AkAze sva.bhAvata: . ever in Conscious.Space thru self.becoming.

*m.56 Just like sparks of fire embedded unmanifest in a heated metal piece, all ideations and thoughts abide in consciousness ether as part of its nature.

*vlm.56. They all proceed of their nature from the vacuum of Divine Intellect, as the sparks of fire scintillate from the red.hot iron.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#han . #Ahan A.han . #Ahata . #anAhata .adj.. unbeaten, unwounded, intact; new and unbleached (as cloth); produced otherwise than by beating; not multiplied; anAhatam .n.. the fourth #cakra, the "Heart Chakra".

zgl#tt. #AkAza . #cidAkAza When someone asked Ramana, 'It is said that cit.AkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, . #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cit.AkAza, the I.feeling that is born from cit.AkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cit.AkAza but sees the bhUtAkAza it is said to be #mano AkAza_and when it leaves mano AkAza_and sees cit.AkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

 

कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।

kadAcit an.abhivyaktam kadAcit vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa* iva_Artavam ||4|47|57||

.

kadAcit – somewhen . an.abhivyaktam – indescribable . kadAcit – somewhen . vyaktim Agatam – clearly manifest . idam asti – this is . pare tattve – in perfect Thatness . sarvam – all . vRkSa iva – like a tree . Artavam – in season.

.

*m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All exist in the Absolute like trees in a cycle of seasons.

*vlm.57. All things once manifest, are next concealed in the divine mind; just as the season fruits and flowers, disappear after their appearance in season.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#R* . #Rtu a regular period of time, season . artava* . #Artava, #ArtavI seasonal, seasonable, regularly periodic, so • .n.. menstrual period, or its discharge of blood. suzr.&c. •• #Arta catastrophe is not directly related.

.Q. A search for <weather> in the Koln dictionaries was interesting. #saMskRta has lots of terms for seasonal weather, but I couldn't find a term for the generic "weather", as in "When two Canadians meet, the first thing they talk.about is the weather" (always the case, but much more so in these days of global warming).

* kadAcit – somewhen . an.abhivyaktam – indescribable . kadAcit – somewhen . vyaktim Agatam – clearly manifest . idam asti – this is . pare tattve – in perfect Thatness . sarvam – all . vRkSa iva – like a tree . Artavam – in season.

 

चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।

cit.spanda* eva sarva.AtmA sarvadA_eva_idRza.AkRti: |

यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||

.

cit.spande eva –

only in vibrant consciousness

sarva.AtmA sarvadA_eva_idRza.AkRti: .

the All.Self is always some sort of embodiment

yat asmAt jAyate –

which is born from this

sarga: .

as creation,

dvi.indutvam iva locanAt –

as the double moon is, from the vision.

*m.58 All selves are the vibrations of consciousness. All of them are similar in appearance. If creations arise out of the Absolute, it is like seeing two moons due to defect in sight.

*vlm.58. All productions are but fluctuations of the mind of the Supreme spirit; their appearances to our view, are as the sight of two moons to infirm eyes.

*sv.58 But this universe is for ever present in consciousness just as sparks are ever present in a red.hot iron.

 

चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

तत्.स्था एव॒अप्य् अ.तत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥

tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||

.

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: .  

.

from Consciousness all things proceed

all these creations appearing

though they're in That

they are not That

like beams from the moon

.

*sv.59 In the pure vision of an enlightened person, however, all this is brahman alone, not a world.appearance.

#sRj .#sRSTi: –f.. सृष्टिः [>sRj.ktin सृज्.क्तिन्] A creation, anything created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg. 1.19.16. The Creation of the world. (A sRSTe:, "from the beginning of the world") •• Letting loose, emission. • production, procreation; sRSTim kuru, "produce offspring"; cf. manoratha.sRSTi; —¶jd svapna.sRSTi: the creation of dreams, y3003.015 emission, emanation, tatra tatra tathA na_anya: sarga:_asti paramAtmani | sRSTi: evam iyam prauDhA sama eva tu ayam sthita: ||4|47| y3013.046 +

 

न कदाचन संसारः किल_अयम् राम सत् सदा ।

na kadA.cana saMsAra: kila_ayam rAma sat sadA |

सर्व.शक्ताउ अ.संसार.शक्तिता विद्यते यतः ॥४।४७।६०॥

sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||

.

na kadA.cana . not anywhen

saMsAra: kila_ayam . this sorry samsAra

rAma

sat sadA .

sarva.zaktau .

a.saMsAra.zaktitA vidyate .

yata: . whence.

*m.60 O Rāma, under no circumstances, this mutable world is real or existent. The all powerful (Absolute) manifests as the energy of the world.

*vlm.60. Know RAma, the world to be never in existence; it is a motionless show of that power, which resides only in the Supreme spirit.

*KG. typo sarvazaktav...

 

न च_एव_इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।

na ca_eva_idam kadAcit tu sAdho jagat an.IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||

.

na ca_eva_idam – not even this

kadAcit tu – but whenever, sAdhu,

jagat an.IdRzam .

sarva.zaktau . hi in the All.Power

saMsAra.zaktinA . by saMsAric.Power

vidyate yata: . from which it is known.to.be.

*m.61 O gentle Rāma, never this world is different from brahman. The all powerful brahman alone manifests as the power of the mutable world.

*vlm.61. It is never as it appears to you, but quite a different thing from what it seems to be; it is a show depending on the power of the Omnipotent.

 

महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।

mahAkalpa.avadhi: kAlena saMsAritayA_iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||

.

mahAkalpa.avadhi: .

kAlena {kAle na} saMsAritayA_iddhayA .  +

na bhaviSyati saMsAra . there'll be no saMsAra.Convolution

idAnIm iti yujyate . so it's judged to be.

*m.62 This movement/existence of the world is between the'Mahakalpa’. Beyond that (period) world does not exist. This is the proper statement to make.

*vlm.62. What the world exists since the mahA kalpa or great will of God, and there is no more any other world to come into existence in future, is the conclusion of the learned holds good to the present time.

 

ज्ञ.दृष्ट्या सर्वम् एव_इदम् ब्रह्मैव_इति महामते ।

jJa.dRSTyA sarvam eva_idam brahmaiva_iti mahAmate |

न_अस्ति संसार इत्य्_एतद् उपपद्यत एव च ॥४।४७।६३॥

na_asti saMsAra* iti_etat upapadyata* eva ca ||4|47|63||

.

jJa.dRSTyA –

with Knowing vision

sarvam eva_idam

everything is only this

brahmaiva_iti mahAmate

only the brahman.Immensity, clever lad, +

na_asti saMsAra

there's no saMsAra.Convolution

iti_etat upapadyata eva ca . .

*m.63 O great intellect, from the point of view of truth, ‘all here is brahman. There is no mutable world’. This is the only justifiable statement.

*vlm.63. All this is brahmA to the intelligent, and there is no such thing as the world, which is a mere theory (upapAdya) of the unintelligent.

 

अज्ञ.दृष्ट्या त्व्_अ.विच्छिन्न.संसारत्वाद् अनारतम् ।

ajJa.dRSTyA tu_a.vicchinna.saMsAratvAt anAratam |

नित्या संसार.माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥

nityA saMsAra.mAyA_iyam mithyA_api_iha_upapadyate ||4|47|64||

.

ajJa.dRSTyA – by an unKnower 's eye

however

a.vicchinna.saMsAratvAt – not divided from the saMsAric condition

anAratam . without interruption

nityA saMsAra mAyA . the eternal saMsAra.illusion

iyam mithyA_api iha_upapadyate . is falsely understood to be present.

*m.64 From the point of view ignorance'this world is never disturbed. It is continuous’ such a deceiptful and false statement is justifiable.

*vlm.64. The insapient consider the world as eternal, from the continued uniformity of its course; but it is the effect of the everlasting error, which raises the false supposition of the world.

#chid . #chinna . #vicchinna. . divided . cut or torn or split or cleft or broken asunder &c. • interrupted, disconnected (.tA . disconnectedness), incoherent • ended, ceased, no longer existing •.• v..dhUma. . having the free course of the smoke interrupted ragh. • v..prasara. . having its progress interrupted (said of science) • v..madya. . one who has long abstained from spirituous liquor • v..zarapAtatvam . "distance of an arrow's flight" i.e. excessive nearness of combatants to each other mbh.

*jd.64 – ajJa.dRSTyA . perceived in ignorancetu . howevera.vicchinna.saMsAratvAt – not separate from the saMsAric conditionanAratam . without interruptionnityA saMsAra mAyA . the eternal saMsAra.illusioniyam mithyA_api iha_upapadyate . is falsely understood to be present.

 

पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।

puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |

जगद् इत्य्_एतद् इत्य्_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat iti_etat iti_uktam na mRSA raghu.nandana ||4|47|65||

.

puna:puna:ca

again and again

bhAvitvAt

than what is forthcoming

na kadAcit an.IdRzam

not anything is different/un.so

jagat iti . the world =

etat iti_uktam . said to be "This" =

na mRSA . , =

darling of the raghu Clan.

#bhU .#bhAvin .adj.. becoming, being, existing, wont to be (often end.comp.) Ragh.; about to be, future, imminent, predestined, inevitable (often used as fut. tense of <bhU) mbh.; as one ought to be, good, able, capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.. name of every vowel except <a> and <A> (prob. as "liable to become the corresponding semivowel"); #bhAvinI –f.. a noble or beautiful woman mbh. KAv. &c.; a wanton woman. #bhAvitva.m the state of being, becoming forthcoming, &c.

*m.65 ‘This world is no different from brahman’ This can be stressed again and again. O Rāma, it will never be false or wasteful.

 

अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।

anArata.patat.rUpA* diza: dRSTA: vinazvarA: |

विनाशि_इदम् जगत् सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥

vinAzi_idam jagat sarvam iti kim na_upapadyate ||4|47|66||

.

anArata.patad.rUpA: . "the constant befalling of forms,

diza: . directions

dRSTA: . perceptions

vinazvarA: .  

vinAzi idam jagat sarvam .  

iti kim na.upapadyate . .

*m.66 ‘The form of this world is constantly under strain. It is transient. And so this world is perishable' why can we not justify this statement?

*vlm.66. But it is to be wondered why they do not consider the world to be destructible, seeing the incessant perishableness of all things all around. (They flash as momentary lightenings in their appearance, to be extinguished into nothingness soon after).

 

सर्वत्र_उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।

sarvatra_udita.candra.arkA* diza: dRSTA: sthira.acalA: |

अविनाशि जगत् सर्वम् इत्य्_अप्य्_अवितथ.उपमम् ॥४।४७।६७॥

avinAzi jagat sarvam iti_api_avitatha.upamam ||4|47|67||

.

everywhere arising suns and moons

places seen to be still, unstirring

unconquering the world all, or else

a false appearance

.

sarvatra_udita.candra.arkA*

diza: dRSTA: sthira.acalA: |

avinAzi jagat sarvam

iti_api_avitatha.upamam .  

.

*m.67 Looking at the stable mountains and constantly and repeatedly moving moon and sun in cycles, one may propose that all this world is not perishable.

*vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun and moon, and the stability of mountains and seas all about, come to the conclusion of the indestructibility of the world from these false analogies.

 

न तद् अस्ति न यत् तस्मिन्_एकस्मिन् वितत.आत्मनि ।

na tat asti na yat tasmin_ekasmin vitata.Atmani |

संकल्प.कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥

saMkalpa.kalanAjAlam an.Akhye na_upapadyate ||4|47|68||

.

na tad . not that

asti . exists

na yat . not which

tasmin . in that

ekasmin vitatAtmani . in one extended self

saMkalpa.kalanA.jAlam . them concept.Effective=net

an.Akhye .  

na upapadyate .  

*m.68 But nothing like that exists in that expansive and vast Self. In brahman all musings and ideations do not happen.

*vlm.68. There can be nothing whatever, which does not reside in the wide expanse of the Divine mind; but as these are but the conceptions of the mind, they can never have any visible or separate form of existence.

Øtt.kalanA >कल् #kal 1 . to count, CALculate . #kalanam . the act of shaking, vibration • murmuring, sounding • #kalana. . effecting, causing • #kalanA . the act of impelling, inciting, sUryasiddhAnta 1,10 • doing, making, effecting, Comm. mbh. • behaving, behaviour KSS. • calculation (astro.) • Karmic impulse, kalanA.karmaNi rate manasy api mahAtmana: | na kazcid atra_aham, y6053.007 • employing (a term), avidyA_iyam ayam jIva_ity.Adi.kalanAkrama: | aprabuddha.bodhAya kalpito vAg.vidAm varai: y6049.017.

 

पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।

puna:punar idam sarvam punar maraNa.janmani |

पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥

puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||

.

again & again

all this

&

again

death & birth

again

:

again pleasure, again sorrow, again

the mating of cause and effect

.

puna:punar idam sarvam punar maraNa.janmani |

puna: sukham punar du:kham puna: karaNa.karmaNI .  

.

*vlm. ... our rest and actions, following each other for evermore.

 

पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया_अद्रयः ।

punar azA: punar vyoma punar ambhodhayA_adraya: |

अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥

abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||

.

punar azA: punar vyoma

punar ambhodhayA_adraya: |

abhi.udeti puna: sRSTi:

kha.vat arka.prabhA yathA .  

.

again

the ten Directions*

* 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE) + Up + Down.

sometimes "eight Directions" are specified, when referring to the ground.

again

vyoma

*the spacious sky, the subtle Sky

again

the gathering of waters

:

mountains rise up again

in the creation that projects its light within Ur sky.

#zaMs to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . #AzA – an expectant Wish; Hope (in myth, she is the daughter.in.law of manas.Mind) •• in mbh and elsewhere the term derives from >#as, with the sense of #AkAza Space, or #kha space. •.• both of these senses are found in yv.FM. •.• #dazAza daza.Aza the 10 directions y7081.002. •• >#az . #Aza: . food; eating (cf prAtar A., sAyam.A; hutAza, AzrayAza,).

 

पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।

punar daityA: punar devA: punar loka.antara.krama: |

पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥

puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||

.

punar daityA: . again the daitya.Demon.A:.s –  

punar devA: . again the deva.God.A:.s .

punar loka.antara.krama: . again the Other Worlds +

punar svarga.apavarga.IhA:_again Heaven.beatitude.striving

punar indra: . again indra: .  .

puna: zazI . again the moon.

.

*m.71 Everything appear and disappear again and again titans, gods, worlds, heavens, moons, suns.

*vlm.71. The gods and demigods appear again and again, and all people come and depart by turns, bondage and liberation are ever recurrent, and indras and Somas ever reappear to view.

#lokAntara n. another world, the next world, a future life (.ram >gam or <yA>, to go into the next world, die) kAv. bhp., &c.; gata (rAjat.), prApta (W.), or stha (mRcch.), a. gone to another world, deceased, dead.

#svarga (or suvarga) a. going or leading to or being in light or heaven, heavenly, celestial (with <loka> m. or pl."the world of light, heavens") av. &c.; m. heaven, the abode of light and of the gods, heavenly bliss, (esp.) indra's heaven or paradise (to which the souls of virtuous mortals see transferred until the time comes for their re.entering earthly bodies; this temporary heaven is the only heaven of orthodox brAhmaNaism; it is supposed to be situated on mount Meru q.v.

#apavarga m. completion, end (e.g. <paJcApavarga>, coming to an end in five days) kAtyzr. &c.; the emancipation of the soul from bodily existence, exemption from further transmigration; final beatitude bhp. &c.; gift, donation azvzr.; restriction (of a rule) suzr. zulb.

#Iha m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self vop.); IhA f. effort, exertion, activity mn. mbh. R. &c.; request, desire, wish R. sAh. mbh. &c.

 

पुनः नारायणः देवः पुनः दनु.सुत.आदयः ।

puna: nArAyaNa: deva: puna: danu.suta.Adaya: |

पुनः_अशा.अचलत्.चारु.चन्द्र.अर्क.वरुण.अनिलाः ॥४।४७।७२॥

puna:_azA.acalat.cAru.candra.arka.varuNa.anilA: ||4|47|72||

.

punar – again nArAyaNo deva: . again the god nArAyana.ManWay

punar – again danu.suta.Adaya: . again the Children of danu and the rest

punar – again AzA.acalat.cAru.candra.arka.varuNa.anilA:

. Hope.unmoving.cAru.moon.sun.varuNa.anila.s.

#can . #cAru .adj.. agreeable, approved, esteemed, beloved, endeared, (Lat. carus, Sp. cara), dear (with dat. or loc. of the person); pleasing, lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.); beautifully y1021.012 and passim, a mark of the zrI.Poet: "Nice".

*vlm.p.72 The god Narayana_and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.

*vlm.72. The god NArAyana_and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.

?? Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred atmosphere of the krita_age.

 

सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।

sumeru.karNikA.kAntA sahya.kesara.zAlinI |

पूर्णा स्फीत.उदरा_उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥

pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||

.

Mighty Mount.meru

heart of a lotus

the sahya.Range like lotus.hair

of a white.lotus heaven & earth

again

.

sumeru.karNikA.kAntA sahya.kesara.zAlinI | pUrNA sphIta.udarA_udeti

rodasI nalinI puna:

.

*vlm.p.73 Heaven and earth appear again like a lotus flower full open to view, having Mount Meru for its seed core and Sahya Peak for its filament.

 

व्योम.काननम् आक्रम्य वल्गति_अंशु.नख.उत्करैः ।

vyoma.kAnanam Akramya valgati_aMzu.nakha.utkarai: |

तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥

tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||

.

vyoma.kAnanam .

Akramya .

valgati .

aMzu.nakha.utkarai: . .

w aMzu.nakha.utkaras .  

tama:kari.ghaTA bhettum .

punar – again

bhAskara.kesarI . .

*vlm.p.74 The sun resumes his course in the maze of the sky like a lion and destroys the thick darkness with his rays, just as the lion kills a huge elephant with his beaming nails.

*vlm.74. The sun resumes his course in the maze of the sky like a lion, and destroys the thick darkness with his rays, as the lion kills the huge elephant with his beaming nails.

 

पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।

puna: indu: calat svaccha.maJjarI.sundarai: karai: |

करोति_अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥

karoti_amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||

.

punar – again

indu: calat – the vibrant moon

svaccha.maJjarI.sundarai: karai: .

karoti_amRtam – making immortal

AhlAdi .

dig.vadhU.mukha.maNDalam .

dig.vadhU.face.maNDala.

*vlm.75. See again the moving moon shining with her bright beams, resembling the white filaments of flowers; and anointing the countenances of the etherial goddesses, with sweet ambrosial light, and borne by the air and breezes of heaven.

 

पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।

puna: svarga.taro: puNya.kSaya.vAta.samIritA: |

पतन्ति_इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥

patanti_iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||

.

puna: svarga.taro: . again from the Heaven Tree

puNya.kSaya.vAta.samIritA: .

patanti iha . they fall here

vinunna.aGgA: .

puNya.kRt.puSpa.parAzaya: .

puNya.kRt.flower.parAzaya:

*vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on the deserts of meritorious men, as rewards of their virtuous acts.

?. Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita_age.

 

पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।

puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |

किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥

kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||

.

again

kArya.kriyA=pakSai:

on wings of kArya effect and kriyA Action

saMsAra.Arambha=nAmakam

the muddle of saMsAra has a name:

kimcit paTa.paTam kRtvA

with a peck.pecking sound

yAti kAla.kapiJjala:

comes Time the Sparrow.

Ø#kapiJjala .m.. (etym. doubtful) the francoline partridge , heathcock VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.

*vlm.77. Behold again the flight of time, riding as the eagle on its two wings of acts and actions, and passing with the noise of pat.pat over the vast maze of creation.

* again kArya.kriyA=pakSai: on wings of kArya effect and kriyA Action saMsAra.Arambha=nAmakam the muddle of saMsAra has a name: kimcit paTa.paTam kRtvA with a peck.pecking sound yAti kAla.kapiJjala: comes Time the Sparrow.

 

पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

punar indra.Adike yAte sajjam AsthAya kevalam |

आयाति_अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥

AyAti_apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||

.

puna: . again

indra.Adike yAte –  

sajjam AsthAya kevalam .  +

AyAti_apara.deva.indra.SaTpada: .  

svarga.paGkajam . .

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita_age.

*vlm.78. See another indra_appearing, after the by.gone lords of gods have passed away; and taking his seat on the lotus.like throne of heaven like a contemptible bee. (The passing lords of gods and men are as fleeting flies on flowers).

 

पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।

puna: kAlam kRta.ApUtam kaluSI.kurute kali: |

स.चक्रिणम् इव_अम्भोधिम् प्रवृद्धः_अवकर.अनिलः ॥४।४७।७९॥

sa.cakriNam iva_ambhodhim pravRddha:_avakara.anila: ||4|47|79||

.

again

kAlam time

kRta.ApUtam .  

kaluSI.kurute kali: .  

sa.cakriNam iva_ambhodhim .  

pravRddha:avakara.anila: . .

.

fuzzy A

#puy . #pUta

apUta/ApUta

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita_age.

*vlm.79. Again the wicked age of Kali_appears to soil the holy satya yuga, as the black body of NArAyana fills the clear waters of the deep, or as a blast of wind sweeps the dust of the earth on its pellucid surface.

 

पुनः काल.कुलालेन कृत.भूत.शरावकम् ।

puna: kAla.kulAlena kRta.bhUta.zarAvakam |

चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||

.

punar.again . kAla.time.kulAla.potter.ena.with .

kRta.bhUta.zarAvakam |

cakram Avartyate vegAt

ajasram kalpa.nAmakam .  

.

again

Time the Potter turns.out a dish by the power of his eternal Wheel of Ages

*vlm.80. Again doth time form the plate of the earth like a potter, and turn his wheel incessantly, to bring on the revolutions of his creations in successive kalpas.

 

पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।

puna: nIrasatAm eti jagat asta.zubha.sthiti |

अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||

.

punar – again

nI.rasatAm eti jagad . to saplessness goes the world

asta.zubha.sthiti – its happy state declining

abhyAsI.bhUta.saMkalpam . because of the being.concept practice (of attachment)

saMzuSkam iva kAnanam – like a forest in drought.

*vlm.81. Again doth the veteran time, who is skilled in the work of renovation, wither away the freshness of creation, as the autumnal winds blast the foliage of a forest, in order to produce them anew.

 

पुनर् अर्क.गणेषु_अग्नि.दग्ध.अनन्त.कलेवरम् ।

punar arka.gaNeSu_agni.dagdha.ananta.kalevaram |

सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||

.

punar – again

arka.gaNeSu – under the gathered stars

agni.dagdha.ananta.kalevaram –

fire.blazing.endless.cadaver

sarva.bhUta.asthi=sampUrNa jagad eti zmazAnatAm –

the world goes to this all.being.bone=full state of a burning.ground.

*vlm.82. Again the dozen of zodiacal suns, rising at once and burning the creation, leaves the dead bodies all around, like the white bones lying scattered in a country.

 

पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।

puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |

नृत्यत् भव.बृहत्.फेना* याति_एक.अर्णवताम् जगत् ॥४।४७।८३॥

nRtyat bhava.bRhat.phenA* yAti_eka.arNavatAm jagat ||4|47|83||

.

puna: .

again

kulAcala.AkAra.puSkara.Avarta.varSaNai: .

w mountain.peak.form.Doomsday.winds.rains +

nRtyat –

dancing

bhava.bRhat.phenA: .

yAti_eka.arNavatAm jagat –

the world comes to the state of a single ocean.

*m.83 This world is hurt again and again by fierce vortices called ‘Puskaravarta’ and rudra burns the world down to ashes and the whole creation becomes an ocean.

*vlm.83. Again the pushkara_and Avartaka clouds, poured down their rain water, deluging the tops of the boundary mountains, and filling the face of the earth with foaming froth, swimming on the surface of one sheet of water.

 

पुनः संशान्त.वायु_अम्बु.रिक्तम् सकल.वस्तुभिः ।

puna: saMzAnta.vAyu_ambu.riktam sakala.vastubhi: |

तद् अ.पूर्वम् इव_आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥

tat a.pUrvam iva_AkAzam jagat AyAti zUnyatAm ||4|47|84||

.

puna: . again

saMzAnta.vAyu .

ambu.riktam .

sakala.vastubhi: .

tad a.pUrvam iva AkAzam .

jagad AyAti zUnyatAm – the world goes unto emptiness.

*m.84 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.84. And after the waters had subsided and the winds had ceased to blow; the world appeared as a vast vacuum void of all beings.

 

पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।

puna: katipayA* bhuktvA samA: samarasa.Azaya: |

जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||

.

puna: . again

katipayA bhuktvA samA: samarasa.Azaya: .

jIvitam jIrNayA tanvA .

puna: . again

sva.Atmani lIyate . .

*m.85 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.85. Again we see living beings filling the earth, and feeding for some years upon the moisture of its verdure, leaving their decayed bodies, and being mixed up with their souls in the universal spirit.

 

पुनर् अन्येन कालेन तथैव जगताम् गणान् ।

punar anyena kAlena tathaiva jagatAm gaNAn |

मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥

mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||

.

punar anyena kAlena . again in another time

tathaiva jagatAm gaNAn – thus too of the worlds the groups

manas tanoti vai zUnye – Mind extends through the void

gandharva.nagaram yathA – as gandharva.City

.

punar

anya

kAlena

gaNa

manas

tanoti

vai

zUnya – Mind extends through the void

gandharva.nagara

.

*m.86 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.86. Again the Divine Mind stretches out other creations at other times, and these are drawn like pictures of fairylands (airy castles) in the canvas of vacuum.

 

पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।

puna: sarga.samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥

sarvam punar idam rAma cakra.vat parivartate ||4|47|87||

.

again the emergence of creation, in its subsidence the birth of All

:

all this again, rAma, starts whirling like a wheel.

 

किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।

kim etasmin mahA.mAyA.ADambare dIrgha.zambare |

राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥

rAma satyam asatyam vA nirNeyam yat iha_ucyate ||4|47|88||

.

kim etasmin . what's in this

mahAmAya.ADambare . Mighty mAyA Bamboozle

dIrgha.zambare . this long Magic.show, +

rAma, satyam a.satyam vA . is it real or unreal?

nirNeyam yat . what is to be determined

iha_ucyate . here it's said...

*m.88.89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth.

*vlm.88. Now consider, O RAma! if there is any stability of any thing in this revolutionary world, beside its being a maze of continuous delusion.

 

दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।

dAzUra.AkhyAyikA_iva_iyam rAma saMsAra.cakrikA |

कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥

kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||

.

dAzUra.AkhyAyikA_iva . just like the story of dAshUra

iyam rAma saMsAra.cakrikA .

kalpanA.racita.AkArA vastu.zUnyA na vastuta: . .

*sv.60.90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

*vlm.88.89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth. *vlm.89. The revolution of the world resembles the hallucination of Dásura's mind; it is a phantasia without any solidity in it.

 

अविरलम् इदम् आततम् विकल्पैर्

aviralam idam Atatam vikalpair

असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।

asat uditai: api tai: dvi.candra.kalpai: |

विरचितम् असता अनुपन्न.सत्यम्

viracitam asatA_anupanna.satyam

जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat iha tena vimUDhatA kim utthA ||4|47|90||

.

a.viralam . without scarcity isidam Atatam – this expanse

vikalpai: . w vikalpa.Ideas

asat uditai: api . tho unreally arisen

tair dvi.candra.kalpai: . w those double.moon.Images

viracitam asatA . constructed by the unReal

anu.panna.satyam .

jagat iha .

tena vimUDhatA .

kim utthA . .

*m.90 This change is unending. Though interesting and juicy it is all like seeing two moons. This is designed and implemented by untruth. Why did it arise in you the foolish feeling that this world exists?

*sv.60.90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

*vlm.90. The world appearing so extensive and thickly peopled, is but a fancied unreality like the erroneous appearance of two moons in the sky. It is made of unreality though appearing as real, and is not worth reliance by our ignorance of its nature.

 

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THE TALE OF DASHURA

in jnAna.vAsiShtha

as translated in the Puranic Encyc.

 

vasiSTha once told zrI.rAma the story of dAzUra to prove that the world is all an illusion. ••

dAzUra was the only son of sharaloma.Speargrass, a muni who practiced tapas.asceticism in the plains of a mountain in Magadha.) dAzUra too did tapas

in another part of the mountain. • While the father and the son were living happily

the father entered samAdhi {a popular euphemism for "died"} and the son wept over the loss of his father. Then a forest.Nymph comforted him with celestial advice. • dAzUra performed his father's obsequies.

He began thinking that the earth was impure and that the top of trees was pure

and decided to do tapas in such a manner that he got power to sit on the branches

and leaves of trees. Accordingly he made a big pit of fire and began making offerings

of flesh cut from his body into the fire. •

 

agni.bhagavan (Fire.deity) appeared and asked him to choose the boons he wanted. dAshUra told agni_as follows:

"Oh Lord • I do not find any pure spot on this earth, which is full of created living beings. You should therefore, grant me the power to live on the tops of trees. "

agni granted him the boon.

dAzUra then climbed a big tree in the forest and occupied, without the least fear,

a tender leaf at the top of the topmost branch of the tree. He there assumed

the padmAsana (the lotus seat for meditation).

His mind was functioning actively

as it had not been turned inwards into true knowledge.

With his mind in such a state he performed a yajna.Sacrifice. He continued performing yajnas like go.medha (Bull.Sacrifice), azva.medha (Horse.Sacrifice), etc.

mentally for ten years. • Then self.illuminating knowledge arose in his mind,

and he saw a beautiful forest.Nymph seated beautifully attired

at the end of the tender leaf on which he was sitting. She was looking very sad,

her head bent down.

dAzUra_asked her, who she was,

so very beautiful and attractive as to evoke love even in kAma (the God of love) .

She answered him in a sweet voice as follows:

"Very rare desires in life may be got if requested.of great men.

I am the forest.Nymph of this forest beautified by the tree you sit on

and by trees and creepers equally beautiful.

An assembly of the forest.Nymphs has been held to celebrate a festival for the worship of kAma.deva on trayodazi in the zukla.pakSa (bright half) of the month of chaitra.

I too went there, and I, who am childless, felt sorry in mind to see the others

petting their children on their laps.

But, why should I be sad when you

who can give supplicants anything they wish for

are here?

You should, therefore, bless me with a child

or else I will end my life in fire. "

 

dAzUra blessed her to have a son within a month. He told her also that

it would be difficult for the son to acquire knowledge

because he was got on.account.of her promise that she would die in flames

unless she got him.

 

dAzUra did not grant the Nymph's request for permission to live with him.

he went into the forests leaving her behind him.

 

The son of the forest.Nymph became twelve years old. Then, one day, she took the child to the muni • left it with him and went away.

 

One day the father began telling the son a story, on the top of the tree, and vasiSTha, who was going by Sky Road in invisible form to bathe in kailAsa.gaGga, heard the story. vasiSTha hid himself on the tree and listened to it,

the story of king svottha [sva.uttha, self.arising] that the muni was telling his son:

 

"svottha was famous for his noble qualities and unique prowess.

He possessed three bodies, which possessed capacity to rule the country.

One of the three bodies was the best, the other midway between, and the third bad.

The very origin of the King was in the wide and extensive sky—like birds

he lived in the sky. He built a city in the sky with fourteen streets

and three divisions or sectors. There were also forests, woods and mountains for games in the city—seven big tanks, wavy.white with creepers of pearl and two lamps, spreading heat and coolness, burning always.

The King, who went about all his time in this vast city, built in it

many movable inner dwellings, and they were divided between the upper and lower parts of the city. They were thatched with a kind of black grass. Each inner house had nine doors, some of them windows, which admitted air always. In each house

five lamps burned, the lamps resting on three pillars and a white piece of wood.

Each house was glitteringly plastered and had courtyards. A particular sect of bhUtas, who ever feared light, guarded the houses.

When the houses created thus by magic moved from one place to another,

King Svottha enjoyed, like birds in nests, playing various games therein.

The king, who possessed three bodies, used to go out after playing for some time

with the guards, and run about like one possessed of a desire to occupy houses,

newly built, and then reach the city, which was like a gandharva city.

Frail and unsettled in mind, the king, off and on, developed a will to die,

and accordingly he died.

•+•

Just as waves come up in the sea, the king used to be born again from the sky

and to attend to worldly affairs. At times he used to repent.about and weep.over

his actions asking himself what he, the fool, was doing

and why he should be sad like that. At other times he used to feel elated

and enthusiastic.

Briefly put, he used to be, by turns

drinking, walking, jumping, expanding, contracting, feeling, drowsy and then exuberant. The great and handsome king was actually, like the sea, rendered restless by wind, possessed by various moods.

The father was describing a philosophy of life figuratively to his son, but the boy understood nothing. Then, as requested by the son, the father explained to him the meaning of the story as follows:

Svottha was a concretised conception born out of the ultimate sky. Conceptions originate and die automatically. The whole visible world is imaginary. The world is there only when there is conception and in its absence no world exists. brahmA, *viSNu, ziva_and *indra_are only parts of that conception. It is conception itself, which creates the world of three cities in nothingness or vacUm. On account of the blessing (will) of that fundamental caitanya (awareness, life) the formless conception attains brahmanhood (the universal self) and engages itself in the process of creation. • The glittering city said to have been created in the sky is the fourteen worlds, the gardens in it are forests and woods, the play hills therein are mountains like the Himalayas, Meru etc. The two eternal lamps of heat and cold of the story refer to the Sun and Moon. The creepers or garlands of pearl refer to rivers. Special gems have been described as tendrils of lotus and fire in the ocean and the seven seas are described respectively as lotus and the seven tanks. The statement that in this three.tiered city the king of conception built play.houses referred to the creation of individual bodies. The houses were connected as those in the upper, middle and lower parts to denote living beings in the three worlds, devaloka, manuSyaloka_and pAtAla. Movement is the journey of bodies due to the flow of prANa (breath). • Pieces of wood refer to bones and the plastering is skin. Black grass said to have been used for thatching is hair on the head. The nine doors are the nine openings in the body. Windows refer to the ear, nose etc. The hand arms etc. are roads and the five sense organs, lamps. The guards, who shun and quit light, are the egoes which run away from knowledge and discretion. The king of conception or imagination born from non.materials finds enjoyment in the house of the body, but the enjoyment is only ephemeral. Imagination develops a moment and is extinguished, like the lamp, the next moment. The place or status of conceptions in the body may be compared to that of waves in the ocean. When desire takes place for things conceived it returns to the 'body.house', which is to be born, and it ends or perishes on achievement. Rebirth due to desire (will.power) is never for happiness, but is for unending sorrow and pain. The wide world causes sorrow because it is felt to be real. Absence of this feeling ends the sorrow as night swallows clouds. • Lamentation is the appeal or expression of the mind remembering forbidden practices in life and .Ananda happiness, is the proud state of mind remembering noble practices. The three bodies of the king according to the three states . the best or highest, the middle one and the low . denote the three attributes (sattva.rajas.tamas guNa.s). . Causative of the existence of the world. The lowest of the attributes (tamoguNa) or conceptions according to them, getting more and more pain.giving on account of uncultured action lead one to lower forms of life like the worm, tree, grass etc. Conception of real knowledge and truth is realisation of duty, righteousness and wisdom. It is next to the state of salvation called devezvara state. rAjasa (the middle attribute) guNa functions as material activities in the form of attachment to wife, son, wealth etc. When one has rejected the forms of guNas (conceptions) and the very conception is thus annihilated, one attains the supreme state. Therefore, Oh ! son ! you reject all external perceptions, control the mind by itself and completely annihilate all internal and external conceptions. Whether you live in heaven, on earth or in PAtAla_and do intense tapas for thousands of years, unless conception is eliminated you will not attain salvation. . After hearing the above explanation about the illusions in life, from his hiding place vasiSTha went away. (JnanavasiSTha, Canto 1 7) . Pur.Encyc.

 

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+++

 

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 

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http://goo.gl/k3hRBX  

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[Jiva Das]

FM4047 PARADE OF THE WORLDS 2.JA04.06 .z90

https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04-06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

*o**ॐ**m*



FM.4.47



*PARADE OF THE WORLDS*





*Râma said—*

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।०१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|01||

*.*

*Lord, *

*you know all things, *

*you're master of all the Branches of vedic study! *

Azvaste iva tiSThAmi .* I rest **as.if recovered from disease . *

zuddhAbhi: bhavad.uktibhi: *. by the clarities you have spoken. *

.

bhagavan.*Lord!* sarva*.all/every*.dharma.jJa.*Knower*
sarva*.all/every*.vedAGga.pAraga
| Azvasta* iva.*like/as.if* tiSThAmi *by/with the* zuddha.Abhi: bhavat.
*becoming*.ukti.*saying/speech/word\term*.bhi:

.

dharma

vedAGga

pAraga

tiSThAmi

zuddha

.

*vlm.1 rAma said: "O venerable sir, that art acquainted with all religious
doctrines and versed in all branches of the Vedas, I am set at perfect ease
by thy holy preachings.



उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni_uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।०२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|02||

.

*of chances to hear your noble, discerning, charming, uplifting voice*

*I never get enuff*

*:*

*I never get tired of hearing the words you say*

*.*

udAra.*raising\noble*.ANi vivikta.Ani pezala.Ani_udita*.upcome/arisen*.Ani
ca.*also/and* | zrotum tRpti.*satiety/satisfaction*.m na.*not* gacchAmi.
*I.go*

vacAMsi vadatas tava.*of.you/your*

.

vivikta

pezala

vacAMsi

vadatas

.

*VLMitra.p.2 I never tire of hearing your speech, which is equally
abundant, clear and elegant."



जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।०३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|03||

.

*within the rAjasa.sattvika class of qualities in your recent talk,*

*utpatti.Outfall has been explained by Your Grace*

*according.to <http://according.to> the zAstra.teaching of the
Lotus.blossom=born*

*.*

jaati.yA* raajasa.saattvikIii.yA: *whin the* kathana.avasara.m.*opportunity\
time o&r place for (tasya)*.antara.*within/inside*.e | utpatti.
*coming.forth/outfall/origin*: bhavatA prokta.*spoken.to/declared
<http://spoken.to/declared>*.A *by/with the*

zastra*.weapon/arms *.i: kamala*.lotus-flower*.janman*.birth*.nas

.

jAti

rAjasa

sAttvikI

kathana

.

*vlm.3. You have said sir, of the birth of brahm*A_i*n course of your

lecture on the productions of the satva_and rAjasa qualities. I want you to
tell me more on that subject.

*VASISHTHA said—*

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

.

*there are*

*many hundreds of thousands of brahmAs *

*with hundreds more Shankaras and Indras *

*and thousands of Nârâyanas, *

*child of the Raghu.Clan *

*...*

bahu.*much/many*.Uni *Brahma*.lakSa.ANi *Shamkâra*.indra.**indra the Crafty*
.zatAni.*hundreds* ca | *Nârâyana*.sahasra.*thousand.s*.ANi samatiita.Ani
*Râghava*

.

samatIta

.

*vlm.4 There have been many millions of Brahmas and many hundreds of shivas
and indras together with thousands of nArAyaNas that have gone by.



अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।०५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|05||

.

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: | nAnA.AcAra.vihArANi

viharanti sahasra.za: *.*

*. *

*... *

*and *

*in other different Cosmic.Eggs*

*many more*

*in their thousands*

*pursue their various ways and manners*

तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।०६॥

jagatsu pra.udbhaviSyanti bahUni_anyAni bhUriza: ||4|47|06||

.

tulya.kAlam . *at the same time*

ananteSu jagatsu . *in boundless worlds *

prodbhaviSyanti . *they will produce*

bahUn*i_a*nyAni . *many others*

bhUri.zas . *aplenty. *

.

*vlm.6. There will also be many other productions in the worlds,
synchronous with others, and many to be born at times remotely distant from
one another.

*m.5.6. In this universe and in many other varieties and multitudes of
universes, thousands of kinds of gods and ‘asuras’ with different
traditions and behavioral codes are moving about even now. They are born
again and again in many of the universe that exist now and that come into
being in future.



तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।०७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|07||

.

teSAm तेषाम् *of those*

abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् *mudborn lotus.springing.seated*

brahmANDeSu ब्रह्माण्डेषु *brahma.eggs*

divaukasam दिवौकसम् *to a god*

utpattayo उत्पत्तयः *rising.up*

mahAbAho महाबाहो *Great Archer*

vicitra.abhyutthit*A_i*va विचित्र.अभ्युत्थिता इव *as.if variously arisen
(to honor).*

*m.7 The creation of these godly beings in the universes created by various
brahmAs a will be of surprising variety.

*sv.7 however, even the creations of these gods were but the jugglery of
Maya!

*vlm.7. Among these, the births of brahmA and the other gods in the
different worlds, are as wonderful as the productions of many things in a
magic show.

*jd.7 . teSAm तेषाम् *of those*abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् *mudborn
lotus.springing.seated*brahmANDeSu ब्रह्माण्डेषु *brahma.eggs*divaukasam
दिवौकसम् *to a god*utpattayo उत्पत्तयः *rising.up*mahAbAho महाबाहो *Great
Archer*vicitra.abhyutthit*A_i*va विचित्र.अभ्युत्थिता इव *as.if variously
arisen (to honor).*

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

.

*somewhen *

*they are productions of rudra the Terrible *

* the vedic form of shiva

*& *

*somewhen *

*the rising of the Lotus.Born brahmA the Immense *

*: *

*somewhen too *

*of viSNu the Pervader *

*& *

*somewhen *

*they're made by *

*a muni*

*...*

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: | kadAcit api vaiSNavya:

kadAcit muni.nirmitA:

.

*vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are born
of brahmA, somewhen also of viSNu and somewhen they are created by manu
{*jd. only <muni> in my 3 eds.}.

*VLMitra.p.8 Some creations were made with brahma as the first born, others
with Vishnu and some with Shiva as the next created beings. There were some
other (minor productions) having the munis for the patriarchs.

#zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned

together with bhava_and other names of rudra.ziva). *.*#zArva . #zArvI

relating or belonging or sacred to or derived from ziva, kathAs. (with
#diz f. the
east, varbRS.)

*jd.8 . kadAcit sRSTaya: zArvya: कदाचित् sRष्टयः शार्व्यः ... *somewhen the
creations of rudra*kadAcit padmaja.udbhavA: कदाचित् पद्मज.उद्भवाः *somewhen
the arising of the Lotus.Born brahmA*kadAcid api vaiSNavya: कदाचिद् अपि
वैष्णव्यः *somewhen too of viSNu*kadAcin manu.nirmitA: कदाचिन्
मनु.निर्मिताः *somewhen
the formations of manu... *

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

.

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: | aNDa.udbhava: kadAcit tu

kadAcit jAyate ambarAt *.*

*. *

*brahmA *

*is *

*somewhen*

*lotus.born *

*somewhen*

*sprung from the waters *

*but *

*sprung from an egg*

*somewhen *

*& *

*somewhen*

*born from the sky*

*. *

*vlm. One brahmA was lotus.born, another was produced from the water; and a
third was born of an egg, and the fourth was produced in the air. (These
are named as the #padmaja, #nArAyana, #aNDaja_and #mAruta).



कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

.

*somewhere*

*in an Egg*

*shiva's the sun;*

*somewhere too the Good.vasus,*

*somewhere the Lotus.petal.eyed,*

*and somewhere the three.eyed too*

*. *

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: | kasmincit
puNDarIka.akSa:

kasmincit tri.akSa* eva hi .

.

*m.10 Some universes are looked after by sun. Some are looked after by
viSNu. Some are looked after by Maheswara. Some are looked after by indra.

*sv.10 In some universes brahmA_is the supreme deity, in others it is the
Sun, indra, nArAyaNa or Siva.

*vlm.10. In one egg the sun was born with all his eyes, and in another
VAsava"the indra; in some one was born the lotus.eyed viSNu, and in another
he with his three eyes as Siva.



कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

.

*in some world*

*there was a creation that was thick with trees*

*in some*

*thick with people *

*+ *

*in some *

*thronged with earth.bearing mountains*

*...*

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA | kasyAmcit
nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA

.

*vlm.p.11 In one age a solid earth was born having no holes for the growth
of vegetables. In another, it was overgrown with vegetation. In some it was
filled with mountains and finally covered by living creatures.



भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId_hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

.

*...*

*the Earth became*

*something muddy*

*or it was*

*something made of stone*

*or*

*something made of ice and snow*

*or*

*something made of copper*

*...*

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |AsId_hema.mayI kAcit kAcit
tAmra.mayI tathA

.

*vlm.p.12 The earth was full of gold in some place and it was hard ground
at others. It was mere mud in many places and covered with copper and other
metals in some.



इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ_अन्यथा ।

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit ||4|47|13||

.

*for here*

*what wonder.worlds there are*

*(and others also otherwise)*

*different worlds*

*(seen one.by.one)*

*while some others are lacklustre.*

.

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA | anyAni_eka.eka.lokAni

nirmahAMsi_api kAnicit *.*

*. *

*vlm.p.13. There are some wonderful worlds in the universe, and others more
wonderful still than they. Some are luminous and bright and others whose
light has never reached us.



अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti_asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca ||4|47|14||

.

*boundless worlds*

*here*

*in the great sky of brahman.Thatness*

*are ocean.wave.waterlike*

*and now they sink and now they rise.*

*.*

anantAni jaganti_asmin brahma.tattva.mahAmbare | ambhodhi.vIci.jalavan
nimajjanti_udbhavanti ca

.

*vlm.p.14 There are innumerable worlds scattered in the vacuum of Brahma’s
essence, and they are all rolling up and down like waves in the ocean.



यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

.

*like waves in the waters *

*like a mirage in the desert *

*like fading blossoms on a mango tree *

*such are the glories of the world beyond*

*. *

* yathA taraGgA: jaladhau *like waves in the waters *mRgatRSNA: marau
yathA *like
a mirage in the desert *kusumAni yathA cUte *like blossoms in a mango
tree *tathA
vizva.zriye pare *such are the glories of the world in the Supreme *

*vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers
on a mango tree, so do the riches of the Universe appear in the Supreme
Reality.

m.15 The glory and beauty of a universe abides in the Absolute like waves
in a sea, like mirage in a desert, like flowers on a mango tree.

*vlm.15. The splendours of worlds, are seen in the SUPREME like waves in
the sea, and as the mirage in the sandy desert; they abide in Him as
flowers on the mango tree.

*sv.15.16 This creation is beginningless.

* yathA taraGgA: jaladhau *like waves in the waters *mRgatRSNA: marau
yathA *like
a mirage in the desert *kusumAni yathA cUte *like blossoms in a mango
tree *tathA
vizva.zriye pare *such are the glories of the world in the Supreme *

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

.

bhAno: gaNayitum *to enumerate the sun's *zakyA: . *they are able* =

razmiSu trasareNava: Alola.vapuSa: brahma tattvena jagatAm gaNA:

.

*m.16 One can count the shining particles in a ray of sun. But it is not
possible to count the number of worlds in this brahman.nature.

*vlm.16. It may be possible to count the particles of the solar rays, but
not the number of worlds abounding in the Supreme Spirit.

*sv.15.16 This creation is beginningless.



यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu_AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA_imA* loka.sRStaya: ||4|47|17||

.

yathA mazaka.jAlAni *as a cloud of mosquitos *varSa.AdiSu AkulAni tu *tho
thronging in the rainy weather *utpattya.utpattya *befalling and
befalling *nazyanti
*they perish *tathA_imA loka.sRStaya: *such are the world.creations*

*. *

*m.17 The birth and dissolution of these worlds is similar to the birth and
death of mosquitoes in rainy season.

*sv.17 In this 'city of brahman' (which is the infinite consciousness or
the consciousness in the space of one's heart) these universes arise and
vanish again and again.

*vlm.17. These multitudes of worlds rise and fall in the Universal Spirit,
like gnats flying and following others in swarms in the rainy season.

*vwv.389/17 As masses of mosquitoes afflicted during the rains and the like
perish, having been produced repeatedly, so do these creations of worlds.

They're like a cloud of mosquitoes that throng in the rainy weather,

falling.out everywhere.

They die.

Such are the world.creations too.



न च विज्ञायते कस्मात् कालात् प्रभृति च_आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca_AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

.

na ca vijJAyate *nor is it understood *kasmAt kAlAt prabhRti ca AgatA: *from
what time they have first come *nitya.Agama.apAya.parA: etA:
*ever.come.gone.next* *these constantly coming.and.going
*sarga.paramparA: *sequences
of Creation*

*. *

*m.18 No one knows since when this chain of creations is happening. This
flows in continuous and eternal.

*sv.18 But these are different from the one infinite consciousness.

*vlm.390/18. It is not known since when they have been in existence, and
what numbers of them have gone by, and are remaining at the present time.

Nor is it well understood from what time they have first come, all these

constantly coming.and.going, one.after.the.next creations.



अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya:_aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila_abhUvan_tata: pUrvataram yathA ||4|47|19||

.

*beginninglessly, endlessly, *

*all these worlds emanate like waves—*

*from first to next they each appear *

*from That, from the earlier, on. *

.

anAdimatya:_aviratam *from the beginningless, constantly *prasphuranti
taraGgavat *they emanate like waves *pUrvAt pUrvam kila_abhUvan *one after
another they just appear *tata: pUrvataram yathA *from That, the earlier,
so*

*. *

*m.19 This infinite sequence (of creations) is sparkling and flashing like
waves (in a sea). There was a creation before this. There must have been
one prior to that.

*vlm.19. They have been rolling without beginning like the billows of the
sea; those that are past and gone had their previous ones, and they their
prior ones also.

*vlm.p.19 They have been rolling without beginning like the waves of the
sea. Those that are past and gone had their previous ones, and they their
prior ones also.

*vwv.391/19 (These creations) which are beginningless, continually expand
(or spread far and wide) like waves. They indeed arose before the previous
ones as those earlier than them did.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle,
whether established or disintegrating,...



भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या_एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya: ||4|47|20||

.

*becoming and becoming *

*they dissolve *

*with all their Brightlings and Darklings and Humankind*

*as.if in rolling river.waves*

*:*

*just so are all the species of beings*

*.*

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: | sarit.taraGga.bhaGgyA_eva
samastA* bhUta.jAtaya:

.

*vlm.p.20 They rise over and over to sink lower and lower again, just like
the waves of the sea rise aloft and fall low by turns.

*vwv.392/20 All classes of beings along with gods, demons and men vanish,
having been born repeatedly, only in the manner of the waves of a river.



यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA_idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu_iva ||4|47|21||

.

yathA idam aNDam vairiJcam *as this egg of the Creator *

tathA *thus *

brahmANDa.paGkti.aya: yA: sahasrA: parikSINA nADikA vatsareS*u_i*va

.

*m.21 Many universes, innumerable to count, like the one of this brahmA,
have come and gone like instants of time in an year.

*vlm.p.21 There are many series of mundane worlds like the egg of brahma
which pass away in the thousands, like the hours in course of the year.

*vlm.21. There are series of mundane worlds like the egg of brahmA, which
pass away by thousands like the hours in course of the year.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle,
whether established or disintegrating,...



अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य_अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya_asya vitate brahmaNa: pade ||4|47|22||

.

anyA: samprati vidyante vartamAna.zarIrakA:* + *prAnte brahmapurasya_asya

vitate brahmaNa: pade

.

*m.22 The universes at the present time which are manifest in the body of
present brahmA, are abiding in the vast state of brahman.

*vlm.22. There are many such bodies revolving at present, in the spacious
mind of brahmA; beside the mundane system of brahmA (brahmanda).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.



ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

.

*there will be others that become*

*in the brahman.Immensity*

*brAhmicities full of brahma.cities*

*.*

*again they will be destroyed*

*having.become and **having.become*

*the beat of a repeating song*

*.*

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: | puna:_tA: ca

vinaGkSyanti bhUtvA bhUtvA yathA gira: *.*

*. *

*m.23 These universes, created by brahmA, appear and disappear again and
again, like sound.

*vlm.23. There will grow many more mundane worlds in the infinity of the
divine mind, and they will also vanish away in course of time, like the
evanescent sounds in the air.

*jd.23 . brahmaN*i_a*nyA bhaviSyanti ब्रह्मणि अन्याः भविष्यन्ति *there will
be others in the brahman*brAhmyo brahma.pura=zriya: ब्राह्म्यः ब्रह्म.
पुरश्रियः *brahmic, full of brahma.cities.*punas tA: ca vinaGkSyanti पुनर्
ताः च विनङ्क्ष्यन्ति *again they will be destroyed *bhUtvA bhUtvA yathA
gira: भूत्वा भूत्वा यथा गिरः *becoming and becomingrepeating/echoing like
(the chorus of) a song. *

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi_anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

.

brahmaNi *. in the brahman.Immensity*

anyA: bhaviSyantya: sthitA: sarga.paramparA: *. others will become existent
Creation.parades*

ghaTA: iva mRdo: rAzau *. like pots in a lump of clay*

aGkure pallavA: iva *. like branches in a sprout*

*. *

*jd.24 . brahmaNi *. in the brahman.Immensity* anyA: bhaviSyantya: sthitA:
sarga.paramparA: *. others will become existent Creation.parades* ghaTA:
iva mRdo: rAzau *. like pots in a lump of clay* aGkure pallavA: iva *. like

branches in a sprout. *

*m.24 Even the future creations (will appear and decline) and abide in
brahman like pot in mud and sprout in seed.

*vlm.24. Other worlds will come into existence in the course of other
creations, as the pots come to be formed of clay, and the leaves grow from
germs in endless succession. (Here brahmA_is made the material cause of
all).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.

*jd.24 . brahmaNi *. in the brahman.Immensity* anyA: bhaviSyantya: sthitA:
sarga.paramparA: *. others will become existent Creation.parades* ghaTA:
iva mRdo: rAzau *. like pots in a lump of clay* aGkure pallavA: iva *. like

branches in a sprout. *

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

.

yAvat*.while. *brahma *cit.*AkAze *– the Immensity in Concious.Space . *

tathA tribhuvana.zriyA: *.** is thus the multitude of triple.worlds + *

sphAra.*extensive*.AkAra.vikAra*.*ADhya.*ripe*: =

prekSyamANA na kimcana

.

*m.25 As long as the truth is not perceived, these creations and the three
worlds will be seen with wide forms and distortions in the
consciousness.ether (chidākasa).

*vlm.25. So long doth the glory of the three worlds appear to the sight, as
long as it is not seen in the intellect, in the manner as it exists in the
divine mind.



उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na_api_asat*zriya: |

जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥

jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||

.

unmajjantya: nimajjantya: *. emerging / immersing . *

na satyA: na_ap*i_a*sat.zriya: . *not realities nor yet compounded
unrealities*

jaDa.ArambhA vitanvantya: *. *

t*A_e*va khalat*A_i*va *– it's only like *

a streak of sky / corruption*. *

*m.26 This world, which emerges and immerses itself, is neither real nor
unreal. Starting as inconscient and extending far and wide, it is like a
streak in the sky.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.

*vlm.26. The rising and falling of worlds are neither true nor wholly
false; they are as the fanfaronade of fools, and as orchids of the air.

#*khalatA – *"creeper in the air", anything impossible +

तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।

taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |

सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||

.

taraGga.sama.dharmiNya: *. *

dRSTa.naSTa=zarIrakA: *. these little bodies are seen & gone . *

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA:

.

*vwv.385/27b There are manifold forms and movements for all the multitudes
of created worlds.

*m.27 This world is like a wave in behavior. It has a body which is
destroyed by (mere) appropriate perception. All these creations are full of
strange shapes and actions.

*vlm.27. All things are of the manner of sea waves, which vanish no sooner
than they appear to view, and they are all of the nature of paintings,
which are impressed in the mind.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.



चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।

citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥

vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||

.

citra.AkAra.vikArA: ca citra.rUpA: *. strange shapes & changing shapes *

hi *. *

sRSTaya: *. creations*

vyatiriktA: na sarveSAm . *not separate from everything*

samastA: sRSTi.dRSTaya: *. . *

#bhU bhavati *.*#sRSTi / #dRSTi *.*#>as asti

*m.28 These creations are full of variety and multitude of strange shapes
and deformations. From the point of creation there is nothing incoherent or
inconsistent in these.

*vlm.28. The world is a perspective, and all things are but paintings in
it; they are not without the tableau of the mind, and are represented in it
as the figures on a canvas.



तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।

tattva.jJa.viSaye rAma salilAt iva vRSTaya: |

आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||

.

tattva.jJa.viSaye

*in the view of a Thatness.knower,*

*rAma*,

salilA*t *iva

*as from the waters *

vRSTaya:_ayAnti

*the rains proceed, *

sRSTaya: devAt

*(so) the creations (proceed) from a God *

jaladA*t *iva vRSTaya:

*like the rains from a cloud. *

* Note the structure, reading #vRSTaya: in a double sense: as from the
ocean there comes rain, so from a deity come the creations. There's no
ground (as usual!) for VLM's reading "Spirit of God" here.

*m.29.30. However from the point of view of jnanis these are like water in
rain. They are like downpour of rain from water.bearing clouds.

*vlm.29. The learned in divine knowledge, consider the creations proceeding
from the Spirit of God, as showers of rain falling from the waters
contained in the clouds.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.

#si* . #visi . #*viSaya* –m.. sphere (of activity), reach/range (of mind);

period (of life); special field of action, (in comp. ="concerned with,
belonging to, intently engaged on"; viSaye, with tasya or in comp. ="in the
sphere of, with regard or reference to"; atra viSaye, "with regard to this
object"); •• an object of sense (these are five in number, the five
#indriya, or organs of sense having each their proper #viSaya. or object,
viz.1. #zabda, "sound", for the ear cf. #zruti.viSaya; 2. #sparza,
"tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4.
#rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these
five viSayas are somewhen called the guNas or "properties"of the five
elements, ether, air, fire, water, earth, respectively); anything
perceptible by the senses, any object of Affective thought; (pl) sensual
enjoyments, sensuality; •• (in phil) the subject of an argument, category,
general head (one of the 5 members of an adhikaraNa [q.v.], the other 4
being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and
#saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g.
#chandasi viSaye, "only in the Veda"); (in rhet) the subject of a
comparison (e.g. in the comp."lotus.eye"the second member is the #viSaya,
and the first the #viSayin).

tattva.jJa.viSaye . *in the view of a Thatness.knower, *. *rAma*, . salilA*t
*iva . *as from the waters *. vRSTaya:_ayAnti . *the rains proceed, *.
sRSTaya: devAt . *(so) the creations (proceed) from a God *. jaladA*t *iva
vRSTaya: . *like the rains from a cloud. *

व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।

vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |

व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥

vyatiriktA* drava.ambhodhi.svASThIlA: zAlmalo: iva ||4|47|30||

.

vyatiriktA: na sarveSAm *– not distinct from all things*

samaptA: sRSTi.dRSTaya: *. *

vyatiriktA: *. distinct*

drava.ambhodhi.svASThIlA: .

zAlmalo: iva *– from a silk.cotton tree. *

#zAlmala the silk.cotton tree; one of the Dvîpas.

#asth*i_a*STh*i_a*SThIlA a round pebble or stone.

*m.29.30. However from the point of view of jnanis these are like water in
rain. They are like downpour of rain from water.bearing clouds.

*vlm.30. The visible creation is no more distinct from God, than the sea
water exuding from the earth and the earth itself, and the leaves and seeds
of the Simul tree from the tree itself.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen
from the infinite space of consciousness.



इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।

iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |

परमान् नभसो जातास् तन्मात्र.मल=मालिका ॥४।४७।३१॥

paramAn nabhasa: jAtA: tat.mAtra.mala=mAlikA ||4|47|31||

.

iha sRSTiSu

puSTAsu nikRSTAsu ca

*Râghava* .

paramAn nabhasa: jAtA:

tat.mAtra.mala=mAlikA *.*

*. *

*here in creations, rAghava, growing bits born from the Absolute Sky*

*a necklace made of elemental beads*.

.

*vlm.p.31 All created things that you see in their gross or subtle forms
have proceeded from the emptiness of the Divine Mind. They are strung
together, like a rosary of large and small gems and beads.

*m.31 O Rāghava, in this world all that is high and well.nourished and all
that is lowly are parts of a garland of subtle elements and energies
(tanmatras) emerging out of the great ether.



कदाचित् प्रथमम् व्योम प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vyoma pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा व्योम.जो ऽसौ प्रजापतिः ॥४।४७।३२॥

tata: prajAyate brahmA vyoma.ja:_asau prajApati: ||4|47|32||

.

kadAcit prathamam .* somewhen in the beginning . *vyoma.*sky/space* – *to a
*pratiSThA.*foundation/foothold.*m – adhigacchati.*approaching . *

tata: prajAyate brahmA .* from.that Brahmâ propagates. . *

vyoma.ja: . *sky.born – *asau.*this –* prajApati.
*Grandfather/creature.Lord...*

**vlm.p.32 Sometimes the subtle air is solidified in the form of

atmosphere, and from that is produced the great brahma, thence called the

air.born lord of creatures. *

स्था #sthA . #pratiSThA . to stand firm . #*pratisthA* . stand, stay,

remain • stand still or firm, be established or founded upon (tasmin) • get
a place or foothold, thrive, prosper • withstand, resist • spread over
(acc). C. set up, erect, fix, support • place in or upon, appoint to

(tasmin) • present, offer, entrust or commit to (tasmin). • #*anupratisthA
.* get on, thrive or prosper after (acc). • #*sampratisthA .* apply to
(tasmin). • #*sampratiSThApitA *. set up, fixed, erected kathAs • #
*pratiSThAnvita* –anvita . adj. . possessed of fame, celebrated • .vat adj.

having a foundation or support. . y2009.001 –

गम् #gam . #*adhigam* . to go up to, approach • to "hit on", approach for

sexual intercourse • to encounter, obtain • to accomplish • to study, read
•• Desid. P. *adhijigamiSati, to seek • Atm. *adhijigAMsate, to be desirous
of studying or reading. + #adhigata

*jd.32 . kadAcit *. somewhen *prathamam *. at first*vAyu: pratiSThAm
adhigacchati . *the Air becomes established*tata: prajAyate brahma . *thus
the brahman is produced*vAyuja:_asau prajApati: . *as the windborn
grandfather prajApati. *

कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAyu: pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||4|47|33||

.

kadAcit prathamam .* somewhen in the beginning . *vAyu*.Air*:

pratiSThA.*foundation/foothold*.m adhigacchati.*approaching* |

tata:.*therefore**/after.that* . prajAyate brahmA

vAyu.ja:_asau prajApati: *.*

*. *

*vlm.p.33 Sometimes the atmospheric air is condensed into a solid form, and
that gives birth to a brahma under the title of the atmospheric lord of
creation.



कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa:_asau prajApati: ||4|47|34||

.

*somewhen*

*after the Fire element stabilizes*

*from That is born the Maker of Fire as *

*Brahmâ the Immense is born as this **Prajâpati.Ancestor*

*.*

kadAcit prathamam .* somewhen in the beginning . *

teja: pratiSThAm adhigacchati | tata: prajAyate kartA tejasa:_asau
prajApati:

*. *

*vlm.p.34 At another time light is thickened into a luminous body, and
thence is born another brahma bearing the name of the luminous lord of all
creatures.



कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAri pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja:_asau prajApati: ||4|47|35||

.

*somewhen*

*after the Water element stabilizes*

*from That is born Brahmâ the Waterborn as the **Prajâpati.Ancestor*

kadAcit prathamam .* somewhen in the beginning – *

vAri

pratiSThAm adhigacchati |

tata: prajAyate brahmA

vAri.ja:_asau prajApati:

.

vAri

vArija

pratiSTha

adhigacchati

prajAyate

prajApati

.

*vlm.p.35 Again, water condensed at another time produces another brahma
designated the watery lord of creation.



कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadAcit prathamam pRthvI sphAratAm adhigacchati |

ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva:_asau prajApati: ||4|47|36||

.

*somewhen*

*after the Earth extends and stabilizes*

*from That Brahmâ is born as the Earthly **Prajâpati.Ancestor*

*. *

kadAcit prathamam pRthvI sphAratAm adhigacchati | tata: prajAyate brahmA

pArthiva:_asau prajApati: *.*

*. *

*vlm.p.36 Sometimes the particles of earth take a denser form and produce a
brahma known as the earthly brahma.



इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।

idam catvAri sampIDya paJcamam vardhate yadA |

तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||

.

idam catvAri sampIDya . *this quartet being compressed, *

paJcamam vardhate yadA . *when the fifth grows/increases, *

tadA taj jAta eva – *then that is.born also *

eSa kurute jAgatIm kriyAm – *this causes worldly activity*.

*m.37 (Somewhen) four energies are pressed together and increased by the
fifth element. What emerges from that performs the creative action.

*vlm.37. It is by extraction of the essences of these four brahmAs, that a
fifth is formed under the name of the quintuple brahmA, who is the creation
of the present world.

*sv. Somewhen, space gets established first, and the Creator is said to be
born of space; at other times, air gets established first, and at other
times, fire, water or earth; and the Creator gets an appropriate title.



कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।

kadAcit apsu vAyau vA su.sphAre vA_api tejasi |

स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥

svayam sampadyate_akasmAt pumAn prakRti.bhAvita: ||4|47|38||

.

kadAcit apsu vAyau vA *whenever *

*in water or in wind *

su.sphAre v*A_ap*i tejasi *. or in the spreading of a fire + *

svayam sampadyate akasmAt.*causelessly*

pumAn prakRti.bhAvita:

.

kadAcit apsu vAyau vA su.sphAre vA_api tejasi | svayam sampadyate_akasmAt
pumAn prakRti.bhAvita:

.

*m.38 Somewhen air, water, fire together form a personality by accident
(and he performs the creative action).

*vlm.38. It is somewhen by the condensation of water, air or heat, that a
being is produced in the form of a male or female.

*sv. Somewhen, space gets established first, and the Creator is said to be
born of space; at other times, air gets established first, and at other
times, fire, water or earth; and the Creator gets an appropriate title.



तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।

tasya_atha zabda: vadanAt kadAcit jAyate padAt |

कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥

kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||

.

tasya_atha . *from that next* =

zabda: vadanAt . *sound from the face* =

*somewhen*

jAyate padAt *. is born as a verse + *

*somewhen*

aMzA*t *pRSTA*t *vA *. *

*somewhen*

locanA*t *karAt *. . *

*m.39 Then sound issues forth somewhen from his face, somewhen from the
feet, somewhen from his bottom and somewhen from his eyes and hands.

*vlm.39. It is somewhen from the speaking mouth of this being, and from his
feet and back and the eyes, that different men are produced under the
appellations of BrAhmana, Kshatriya, Vaisya_and Sudras. (These Kshatriyas
are born from the arms and eyes according to manu).

*sv. From this Creator's body there arise'words' like brAhmaNa (a priest)
etc., and these words become'living beings' with appropriate designations.



कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।

kadAcit puruSasya_asya nAbhau padmam prajAyate |

तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥

tasmin saMvardhate brahmA padmaja:_asau prakIrtita: ||4|47|40||

.

*somewhen*

*the navel of the Person Purusha gives rise to a lotus*

*and there grows.up*

*Brahmâ the Immense , celebrated as the LotusBorn*

*.*

kadAcit puruSasya_asya nAbhau padmam prajAyate | tasmin saMvardhate brahmA
padmaja:_asau prakIrtita:

.

*VLMitra.p.40 Sometimes the great Being causes a lotus to grow out of his
navel in which is born the great brahma known as the lotus-born.



माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।

mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA |

मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥

manorAjyam iva_Alola.salila.Avarta.sundarI ||4|47|41||

.

*This*

*is Mâyâ*

*a delusion like a dream*

*a falsely fancied construction as imaginary as water*

*whirling in a lovely pool*

*.*

mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA | manorAjyam
iva_Alola.salila.Avarta.sundarI

.

*VLMitra.p.41 All these theories of creation are idle dreams, false as the
dreams in our sleeping state. They are the reveries of fancy like the
whirling currents of water.

*m. ... an empire of the mind charming like a vortex in water.

*vwv. ... the beautiful eddy in agitated waters ....

.

*jd.41 . mAy*A_i*yam . *this mAyA*svapnavad bhrAntir . *is a delusion like
a dream*mithyA.racita.cakrikA . *a falsely fancied construction*manorAjyam
iva . *as imaginary as*Alola.salila.Avarta.sundarI . *a
whirling.water.eddy.beauty. *

किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।

kim iva_asyAm vada jJaptau katham sambhavati iha te |

क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥

kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||

.

kim iva_asyAm vada jJaptau *– what like in.this say being.known*

katham sambhavati iha te *– how does it happen here to you*

*kva*cit – *wherever *

bAla.manorAjyam idam *. this childish MindLand*

pary.anuyujyate *. . *

*m.42 Tell me. What is not possible under these conditions? This falls into
place only when it is like a child’s mental empire.

*sv.42 Hence the question "How did all this arise in the one infinite
consciousness?" is immature and childish.

*vlm.42. Tell me what do you think of these theories in your own judgment;
do they not appear as the tales told to boys?

##yuj . #anuyuj . to examine . #paryanuyuj . (ind.p. .युज्य Naish. ), to

ply with questions. . #*paryanuyoga* पर्यनुयोगः, . asking, inquiring,

questioning • an inquiry with the object of refuting a statement • censure,
reproach.



कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।

kadAcit ambare zuddhe mana:tattva.anuraJjanAt |

सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||

.

kadAcid . *whenever/Somewhen*

ambare zuddhe . *in the clear sky*

manas.tattva.anuraJjanAt *– Mind.Thatness*

sauvarNam brahma.garbham ca *– the golden brahma.womb*

svayam aNDam pravartate *– itself as an Egg . *

*m.43 Somewhen a golden egg is formed by the power of mind. From this

womb *Brahmâ
e*merges.

*vlm.43. Somewhen they imagine a being produced in the pure vacuity of the
Divine mind, this they call the golden and mundane egg, which gave birth to
the egg.born brahmA.

*sv.43.44.45The creation appears to take place on account of the intentions
of the mind.



कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।

kadAcit eva puruSa: vIryam sRjati vAriNi |

तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||

.

kadAcit.*somewhen* . eva.*indeed*/only – puruSa.*the Person . *vIryam
sRjati vAriNi *– releasing semen in the water + *tasmAt prajAyate padmam *–
from that propagating a lotus . *brahmANDam athavA mahat – *otherwise *
called* a great Cosmic.Egg*

*. *

*m.44 Somewhen a great puruSa deposits his semen in water. From that either
a vast universe or a large lotus is born.

*vlm.44. It is said also that the first and divine Male, casts his seed in
the waters, which grows up to a lotus.flower which they call the great
world.

*sv.43.44.45The creation appears to take place on account of the intentions
of the mind.

* kadAcit.*somewhen* . eva.*indeed*/only – puruSa.*the Person . *vIryam
sRjati vAriNi *– releasing semen in the water + *tasmAt prajAyate padmam *–
from that propagating a lotus . *brahmANDam athavA mahat – *otherwise *
called* a great brahmA.Egg. *

तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।

tasmAt prajAyate brahmA kadAcit bhAskara:_api_asau |

कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥

kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||

.

tasmAt.*from.that/him\therefore* prajAyate.*is.born* *Brahmâ*

kadAcit bhAskara:_api_asau *while somewhen this Sun *

kadAcit varuNa: *somewhen* *Brahmâ is Varuna of the rain *

kadAcit vAyu: aNDaja: *somewhen the wind born of the egg*

.

*m.45 From that is born a brahmA. Somewhen he can be a sun. Somewhen Varuna
becomes brahmA. Somewhen ‘Vayu’ becomes brahmA.

*vlm.45. This lotus is the great womb of the birth of brahmA, and at
another time of the sun also; somewhen the gods Varuna_and Vayu also are
born of it, and are thence called oviparous.

*sv.43.44.45The creation appears to take place on account of the intentions
of the mind.



एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।

evam anta: vihInAsu vicitrAsu_iha sRSTiSu |

विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥

vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||

.

evam

antar vihInAsu vicitrAsv iha sRSTiSu

vicitra.utpattaya: . *, rAma, . *

brahmaNo vividhA gatA: the brahmAs appear variously.

*m.46 Thus O Rāma, these creations are surprising and strange. They are not
really not in brahman. They, these brahmAs are born in strange ways.

*sv.46 This is certainly a mystery and a wonder.

*vlm.46. Thus RAma, are the different accounts of the production of
brahmA"the creator, so various also is the description of this unsolid and
unsubstantial creation.



निदर्शन.अर्थम् सृष्टेषु मया_एकस्य प्रजापतेः ।

nidarzana.artham sRSTeSu mayA_ekasya prajApate: |

भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥

bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||

.

nidarzana*.arth*am sRSTeSu may*A_e*kasya prajApate:

bhavate kathita.utpatti:

na tatra niyama: *kva*cit

*m.47 There is no particular method, rule or rhyme in their birth. For
instance, I shall elaborate on the birth of one of the brahmAs.

*sv.47 I have described all this to you only as an illustration of the
truth. However, in this creation, there is no such order or sequence.

*vlm.47. I have related to you already about the creation of one of these
brahmAs, and mentioned about the production of others without specifying
their several works.



मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।

mana:vijRmbhaNam idam "saMsAra*" iti sammatam |

सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||

.

manas.vijRmbhaNam idam – *this Mind.projection *

"saMsAra:" iti sammatam *. + *

sambodhanAya bhavata: .

sRSTi.krama udAhRta: . .

*m.48 ‘This mutable world is a mere exuberance of mind’. This is the
accepted position. To illustrate this I have told you about the process of
creation.

*sv.48 This creation is nothing but the creation of the mind; this is the
truth, the rest is but a fanciful description.

*vlm.48. It is agreed by all, that the creation is but the development of
divine mind; although I have related for your acquaintance, the various
processes of its production.

*vwv.625. It is the agreed view that this world is (only) the unfolding of
the mind.

*vwv.251/48. This unfolding of the mind is regarded as worldly existence.



सत्त्विकी.प्रभृतयः याश् च जातयश् च_इत्थम् आगताः ।

sattvikI.prabhRtaya: yA: ca jAtaya: ca_ittham AgatA: |

इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥

iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||

.

sattvikI.prabhRtaya: {yA:} ca .

jAtaya: ca ittham AgatA: *. + *

iti te kathanAya eva .

sRSTi.kramam udAhRta:

.

My three texts all have prabhRtaya

¶prabhRtyo ??? das....@gmail.com

*vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are
more mental sports and dalliances, I have told you about the process of
creation.

*vlm.49. The Satvikī and other productions, of which I told you before,
have all come to existence, in the manner I have narrated to you.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.

***var. VLM, TPD – sAtvikI.



पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।

puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |

पुनः_अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥

puna:_ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||

.

puna: sRSTi: puna: nAza:

puna: du:kham puna: sukham |

puna:_ajJa: punas tajjJa:

bandha.mokSa=dRzA: puna: *.*

*. *

***vlm50

*again creation*

*again destruction*

*again pain*

*again pleasure*

*again unKnowing*

*again Knowing.That*

*seeing Bondage & Freedom once again*

पुनः सृष्टिकरा_अवीत.वीत.स्नेह.दृशः पुनः ।

puna: sRSTikarA_avIta.vIta.sneha.dRza: puna: |

दीपा_इव कृतालोकाः प्रशाम्यन्ति_उद्भवन्ति च ॥४।४७।५१॥

dIpA_iva kRtAlokA: prazAmyanti_udbhavanti ca ||4|47|51||

.

puna: . *again*

sRSTikarA: *. creation.makers*

avIta.vIta.sneha.dRza:* . *

*unliked*.* liked*.sneha.dRz*s** . *

puna: . *again*

dIpA: iva kRtAlokA: *. *

prazAmyanti *. *

udbhavanti ca *. . *

*m.51 These worlds created by creators light up and subside like a lamp
with and without oil. This happens again and again.

*vlm.51. Past creations and objects of affection being gone, others come to
rise in future, as the lamps are lighted and extinguished by turns at home.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.



देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha.utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन_अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥

kAlena_adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||

.

deha.utpattau vinAze ca *. in the body's outfall and its destruction*

dIpAnAm brahmaNAm api *. of lamps even as of brahmAs*

kAlena *. *

adhikatAm tyaktvA *. *

nAze bheda: na *ka:*cana *. . *

*m.52 There is no difference between the body of a lamp and brahm*A_i*n

terms of birth and dissolution except in the length of time between the
emergence and annihilation.

*vlm.52. The production and destruction of all bodies, are as those of
brahmA and the lamps, they assume their forms in their time, but become an
undistinguishable mass after death.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.



पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।

puna: kRtam puna: tretA puna: sa* dvApara: kali: |

पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||

.

puna: kRtam . *again a kRta Age, . *

puna: tretA .* again a Tretâ Age, . *

puna: sa* dvApara: .* again the Dvâpara Age, . *

kali: punar .* the Kali Age again . *

Avartate sarvam

cakrAvartatayA jagat *.*

the whole world whirls in such a cycle.

*m.53 The four yargas Krita, Treta, Dwapara_and Kal*i_a*ppear in a cycle

repeatedly. World moves in a cycle.

*vlm.53. The four ages of the world, namely, the Satya, Treta, Dwapara_and
Kali Yugas, revolve in endless rotation, like the wheel of the potter or of
any other engine.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.

#*tt. #yuga *.*#manvantara.m *.*#kalpa, manu.antara_and #caturyuga. The

#prapaJca (universe) is perishable. At one time, it takes its origin, at
another time it perishes. brahmA, the creator of the universe has birth and

death. The period between the birth and death of a brahm*A_i*s known as a
#mahAkalpa. The flood that comes at the death of a brahm*A_i*s called
#mahApralaya. One day of brahm*A_i*s called Kalpakala. In the purANas one
Kalpa or one day of brahm*A_i*s divided into fourteen parts. The master or

ruler of each of these divisions is a #manu. There are fourteen manus. The

life span of each man*u_i*s called a manv.antara (manu.within),

"manu.antara". ¶ There are seventy one Chatur.yugas in each manu.antara.
The four yugas namely #krtayuga, #tretayuga, #dvAparayuga_and #kaliyuga
make up one Chatur.yuga. At the end of seventyone such Chatur.yugas, that
is, at the end of every two hundred and eightyfour (71 X 4) yugas, a manu
completes his life.span. Along with that, the #deva.s who were born at the
time of the birth of that manu, also come to the end of their lives.
Fourteen such manu.antara.s make one day of brahmA. It is at the end of
that day that the original universe perishes. ¶ brahmA's life.span is 120
years. At the end of that period, that brahmA perishes. That is to say, at
the end of every 42,200 divine days (120 360) which is the life.span of a
brahmA, a deluge takes place. Thus in one brahmA's time 42,200 Kalpas take
place. A brahmA's life span is known as "Mahakalpa" and the close of a
brahmA's period is called "MahA.pralaya". Pur.Encyc.

* पुनः कृतम् *again a kRta Age, *पुनः त्रेता *again tretA, *पुनः स द्वापरः *and
the dvApara Age, *कलिः पुनर् आवर्तते* again kali comes on: *सर्वम्
चक्रावर्ततया जगत् *the whole world whirls in such a cycle. *

पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।

punar manvAntara.ArambhA: puna: kalpa.paramparA: |

पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥

puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||

.

puna: . *again* . manu.Antara.ArambhA: . *the rule of all the Manus* .
puna: . *again* . kalpa.paramparA: . *the Procession of the Ages* . puna: .
*again* . puna: . *again* .

kArya.dazA: *. * –

prAta: prAta:_aho yathA *. . *

*m.54 Manvantara, the ruling period of a manu starts. Then arise the
sequence of ‘Kalpas’. Then repeat the phases of work and time.

*vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day
and night, the morning and evening, and the times of work follow those of
rest by turns.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.



लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।

lokAloka.kalAkAla.kalanAkalita.antaram |

पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥

puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||

.

loka.a/Aloka.kalA.kAla.kalanA/akalita.antaram *– *

puna: puna: *. again & again *

idam sarvam na *kim*cana *. *

puna: puna: *. again & again *

.

*m.55 Time moves on. Everything repeats in the fanciful cycle of time.

*vlm.55. All worlds and things are under the subjection of time. They are
subject to repeated successions, and there is nothing without its rotation.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.



अनाहते प्रतप्ते_अयःपिण्डे_अनल.कणा_इव ।

anAhate pratapte_aya:piNDe_anala.kaNA_iva |

इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥

ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||

.

anAhate *. before it is struck*

pratapte *. preheated*

aya:piNDe . *an iron lump*

anala.kaNA: iva *– like sparks are *

ime bhAvA: sthitA: . *these existent states of becoming *

nityam *cit.*AkAze sva.bhAvata: *. ever in Conscious.Space thru

self.becoming. *

*m.56 Just like sparks of fire embedded unmanifest in a heated metal piece,
all ideations and thoughts abide in consciousness ether as part of its
nature.

*vlm.56. They all proceed of their nature from the vacuum of Divine
Intellect, as the sparks of fire scintillate from the red.hot iron.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.

#han . #Ahan A.han . #Ahata . #anAhata .adj.. unbeaten, unwounded, intact;
new and unbleached (as cloth); produced otherwise than by beating; not
multiplied; anAhatam .n.. the fourth #cakra, the "Heart Chakra".

zgl#tt. #AkAza . #cidAkAza When someone asked Ramana, 'It is said that

*cit.*AkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it

only with the help of the mind. How can we see it if the mind has
subsided?', Bhagavan replied: 'If the sky is taken as an illustration it
must be stated to be of three varieties, . #cidAkAza, #cittAkAza, and

#bhUtAkAza. The natural state is called *cit.*AkAza, the I.feeling that is
born from *cit.*AkAza is cittAkAza. As that cittAkAza expands and takes the

shape of all the #bhUta.s (elements) this is all bhUtAkAza. When the
cittaAkAza which is consciousness of the self ("I") does not see the

*cit.*AkAza

but sees the bhUtAkAza it is said to be #mano AkAza_and when it leaves mano

AkAza_and sees *cit.*AkAza it is said to be #cinmaya (pure consciousness).

The subsiding of the mind means that the idea of multiplicity of objects
vanishes and the idea of oneness of objects appears. When that is achieved
everything appears natural.'



कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।

kadAcit an.abhivyaktam kadAcit vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa* iva_Artavam ||4|47|57||

.

kadAcit – *somewhen . *an.abhivyaktam *– indescribable . *kadAcit – *somewhen
. *vyaktim Agatam *– clearly manifest . *idam asti *– this is . *pare
tattve *– in perfect Thatness . *sarvam *– all . *vRkSa iva – *like a tree
. *Artavam *– in season. *

.

*m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All
exist in the Absolute like trees in a cycle of seasons.

*vlm.57. All things once manifest, are next concealed in the divine mind;
just as the season fruits and flowers, disappear after their appearance in
season.

*sv.49.57 On account of the succession of the creation and dissolution of
this universe a time.scale is conceived of, from a moment to an aeon.

#R* . #Rtu a regular period of time, season . artava* . #Artava, #ArtavI
seasonal, seasonable, regularly periodic, so • .n.. menstrual period, or
its discharge of blood. suzr.&c. •• #Arta catastrophe is not directly
related.

*.Q.* A search for <weather> in the Koln dictionaries was interesting.

#saMskRta has lots of terms for seasonal weather, but I couldn't find a
term for the generic "weather", as in "When two Canadians meet, the first
thing they talk.about is the weather" (always the case, but much more so in
these days of global warming).

* kadAcit – *somewhen . *an.abhivyaktam *– indescribable . *kadAcit – *somewhen
. *vyaktim Agatam *– clearly manifest . *idam asti *– this is . *pare
tattve *– in perfect Thatness . *sarvam *– all . *vRkSa iva – *like a tree
. *Artavam *– in season. *

चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।

cit.spanda* eva sarva.AtmA sarvadA_eva_idRza.AkRti: |

यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||

.

cit.spande eva –

*only in vibrant consciousness *

*sarva.*AtmA sarvad*A_eva_id*Rza.AkRti: .

*the All.Self is always some sort of embodiment *

ya*t *asmA*t *jAyate –

*which is born from this *

sarga: .

*as creation, *

dvi.indutvam iva locanAt –

*as the double moon is, from the vision. *

*m.58 All selves are the vibrations of consciousness. All of them are
similar in appearance. If creations arise out of the Absolute, it is like
seeing two moons due to defect in sight.

*vlm.58. All productions are but fluctuations of the mind of the Supreme
spirit; their appearances to our view, are as the sight of two moons to
infirm eyes.

*sv.58 But this universe is for ever present in consciousness just as
sparks are ever present in a red.hot iron.



चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

तत्.स्था एव॒अप्य् अतत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥

tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||

.

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: *.*

*. *

*from Consciousness all things proceed*

*all these creations appearing*

*though they're in That*

*they are not That*

*like beams from the moon*

*.*

*sv.59 In the pure vision of an enlightened person, however, all this is
brahman alone, not a world.appearance.

#sRj *.*#sRSTi: –f.. सृष्टिः [>sRj.ktin सृज्.क्तिन्] A creation, anything

created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg.
1.19.16. The Creation of the world. (A sRSTe:, "from the beginning of the
world") •• Letting loose, emission. • production, procreation; sRSTim kuru,
"produce offspring"; cf. manoratha.sRSTi; —¶jd svapna.sRSTi: the creation
of dreams, y3003.015 emission, emanation, tatra tatra tathA na_anya:

sarga:_asti paramAtmani | sRSTi: evam iyam prauDhA sama eva tu ayam sthita:*
||4|47|* y3013.046 +

न कदाचन संसारः किल_अयम् राम सत् सदा ।

na kadA.cana saMsAra: kila_ayam rAma sat sadA |

सर्व.शक्ताउ असंसार.शक्तिता विद्यते यतः ॥४।४७।६०॥

sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||

.

na kadA.cana *. not anywhen*

saMsAra: kila_ayam *. this sorry samsAra*

*rAma*

sat sadA *. *

sarva.zaktau *. *

a.saMsAra.zaktitA vidyate *. *

yata: *. whence. *

*m.60 O Rāma, under no circumstances, this mutable world is real or
existent. The all powerful (Absolute) manifests as the energy of the world.

*vlm.60. Know RAma, the world to be never in existence; it is a motionless
show of that power, which resides only in the Supreme spirit.

*KG. typo sarvazaktav...



न च_एव_इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।

na ca_eva_idam kadAcit tu sAdho jagat an.IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||

.

na *ca_eva_id*am *– not even this*

kadAcit tu *– but whenever, sAdhu, *

jagat an.IdRzam *. *

sarva.zaktau . hi* in the All.Power*

saMsAra.zaktinA . *by saMsAric.Power*

vidyate yata: *. from which it is known.to.be <http://known.to.be>. *

*m.61 O gentle Rāma, never this world is different from brahman. The all
powerful brahman alone manifests as the power of the mutable world.

*vlm.61. It is never as it appears to you, but quite a different thing from
what it seems to be; it is a show depending on the power of the Omnipotent.



महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।

mahAkalpa.avadhi: kAlena saMsAritayA_iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||

.

mahAkalpa.avadhi: .

kAlena {kAle na} saMsAritay*A_i*ddhayA *. + *

na bhaviSyati saMsAra . *there'll be no saMsAra.Convolution*

idAnIm iti yujyate . *so it's judged to be*.

*m.62 This movement/existence of the world is between the'Mahakalpa’.
Beyond that (period) world does not exist. This is the proper statement to
make.

*vlm.62. What the world exists since the mahA kalpa or great will of God,
and there is no more any other world to come into existence in future, is
the conclusion of the learned holds good to the present time.



ज्ञ.दृष्ट्या सर्वम् एव_इदम् ब्रह्मैव_इति महामते ।

jJa.dRSTyA sarvam eva_idam brahmaiva_iti mahAmate |

न_अस्ति संसार इत्य्_एतद् उपपद्यत एव च ॥४।४७।६३॥

na_asti saMsAra* iti_etat upapadyata* eva ca ||4|47|63||

.

jJa.dRSTyA –

*with Knowing vision*

sarvam *eva_id*am

*everything is only this *

bra*hmaiva_i*ti mahAmate

*only the brahman.Immensity, clever lad, + *

*n*a_a*st*i saMsAra

*there's no saMsAra.Convolution *

it*i_e*ta*t *upapadyata eva ca . .

*m.63 O great intellect, from the point of view of truth, ‘all here is
brahman. There is no mutable world’. This is the only justifiable statement.

*vlm.63. All this is brahmA to the intelligent, and there is no such thing
as the world, which is a mere theory (upapAdya) of the unintelligent.



अज्ञ.दृष्ट्या त्व्_अ.विच्छिन्न.संसारत्वाद् अनारतम् ।

ajJa.dRSTyA tu_a.vicchinna.saMsAratvAt anAratam |

नित्या संसार.माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥

nityA saMsAra.mAyA_iyam mithyA_api_iha_upapadyate ||4|47|64||

.

ajJa.dRSTyA – *by an unKnower 's eye *

*however*

a.vicchinna.saMsAratvAt – *not divided from the saMsAric condition*

anAratam . *without interruption*

nityA saMsAra mAyA . *the eternal saMsAra.illusion *

iyam mithy*A_ap*i i*ha_u*papadyate . *is falsely understood to be present. *

*m.64 From the point of view ignorance'this world is never disturbed. It is
continuous’ such a deceiptful and false statement is justifiable.

*vlm.64. The insapient consider the world as eternal, from the continued
uniformity of its course; but it is the effect of the everlasting error,
which raises the false supposition of the world.

#chid . #chinna . #*vicchinna.* . divided . cut or torn or split or cleft
or broken asunder &c. • interrupted, disconnected (.*tA* .

disconnectedness), incoherent • ended, ceased, no longer existing •.•

v..*dhUma.
.* having the free course of the smoke interrupted ragh. • v..*prasara.* .
having its progress interrupted (said of science) • v..*madya*. . one who
has long abstained from spirituous liquor • v..*zarapAtatva*m . "distance

of an arrow's flight" i.e. excessive nearness of combatants to each other
mbh.

*jd.64 – ajJa.dRSTyA . *perceived in ignorance*tu .
*however*a.vicchinna.saMsAratvAt
– *not separate from the saMsAric condition*anAratam . *without
interruption*nityA saMsAra mAyA . *the eternal saMsAra.illusion*iyam mithy
*A_ap*i i*ha_u*papadyate . *is falsely understood to be present. *

पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।

puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |

जगद् इत्य्_एतद् इत्य्_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat iti_etat iti_uktam na mRSA raghu.nandana ||4|47|65||

.

puna:puna:ca

*again and again *

bhAvitvAt

*than what is forthcoming *

na kadAci*t *an.IdRzam

*not anything is different/un.so *

jaga*t *iti . *the world* =

eta*t *it*i_u*ktam . *said to be "This" *=

na mRSA . *,* =

*darling of the raghu Clan. *

#bhU *.*#bhAvin .adj.. becoming, being, existing, wont to be (often

end.comp.) Ragh.; about to be, future, imminent, predestined, inevitable
(often used as fut. tense of <bhU) mbh.; as one ought to be, good, able,
capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.. name of every
vowel except <a> and <A> (prob. as "liable to become the corresponding
semivowel"); #bhAvinI –f.. a noble or beautiful woman mbh. KAv. &c.; a
wanton woman. #bhAvitva.m the state of being, becoming forthcoming, &c.

*m.65 ‘This world is no different from brahman’ This can be stressed again
and again. O Rāma, it will never be false or wasteful.



अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।

anArata.patat.rUpA* diza: dRSTA: vinazvarA: |

विनाशि_इदम् जगत् सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥

vinAzi_idam jagat sarvam iti kim na_upapadyate ||4|47|66||

.

anArata.patad.rUpA: . *"the constant befalling of forms, *

diza: . *directions*

dRSTA: . *perceptions *

vinazvarA: *. *

vinAzi idam jagat sarvam* . *

iti kim na.upapadyate *. . *

*m.66 ‘The form of this world is constantly under strain. It is transient.
And so this world is perishable' why can we not justify this statement?

*vlm.66. But it is to be wondered why they do not consider the world to be
destructible, seeing the incessant perishableness of all things all around.
(They flash as momentary lightenings in their appearance, to be
extinguished into nothingness soon after).



सर्वत्र_उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।

sarvatra_udita.candra.arkA* diza: dRSTA: sthira.acalA: |

अविनाशि जगत् सर्वम् इत्य्_अप्य्_अवितथ.उपमम् ॥४।४७।६७॥

avinAzi jagat sarvam iti_api_avitatha.upamam ||4|47|67||

.

*everywhere arising suns and moons *

*places seen to be still, unstirring *

unconquering the world all, or else

*a false appearance*

*. *

sarvatra_udita.candra.arkA*

diza: dRSTA: sthira.acalA: |

avinAzi jagat sarvam

iti_api_avitatha.upamam .

.

*m.67 Looking at the stable mountains and constantly and repeatedly moving
moon and sun in cycles, one may propose that all this world is not
perishable.

*vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun
and moon, and the stability of mountains and seas all about, come to the
conclusion of the indestructibility of the world from these false
analogies.



न तद् अस्ति न यत् तस्मिन्_एकस्मिन् वितत.आत्मनि ।

na tat asti na yat tasmin_ekasmin vitata.Atmani |

संकल्प.कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥

saMkalpa.kalanAjAlam an.Akhye na_upapadyate ||4|47|68||

.

na tad *. not that*

asti *. exists*

na yat *. not which*

tasmin *. in that*

ekasmin vitatAtmani *. in one extended self*

saMkalpa.*kalanA*.jAlam *. them concept.Effective=net*

an.Akhye *. *

na upapadyate *. *

*m.68 But nothing like that exists in that expansive and vast Self. In
brahman all musings and ideations do not happen.

*vlm.68. There can be nothing whatever, which does not reside in the wide
expanse of the Divine mind; but as these are but the conceptions of the
mind, they can never have any visible or separate form of existence.

Øtt.*kalanA* >कल् #kal 1 . to count, CALculate . #*kalanam* *. *the act of
shaking, vibration • murmuring, sounding • #*kalana. . *effecting, causing
• #*kalanA .* the act of impelling, inciting, sUryasiddhAnta 1,10 • doing,
making, effecting, Comm. mbh. • *behaving*, behaviour KSS. • calculation
(astro.) • Karmic *impulse*, kalanA.karmaNi rate manasy api mahAtmana: | na
kazcid atra_aham, y6053.007 • employing (a term), avidy*A_i*yam ayam jI
*va_i*ty.Adi.*kalanA*krama: | aprabuddha.bodhAya kalpito vAg.vidAm varai:

y6049.017.



पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।

puna:punar idam sarvam punar maraNa.janmani |

पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥

puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||

.

*again & again*

*all this*

*&*

*again*

*death & birth *

*again*

*:*

*again pleasure, again sorrow, again *

*the mating of cause and effect*

*.*

puna:punar idam sarvam punar maraNa.janmani |

puna: sukham punar du:kham puna: karaNa.karmaNI *.*

*. *

*vlm. ... our rest and actions, following each other for evermore.



पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया_अद्रयः ।

punar azA: punar vyoma punar ambhodhayA_adraya: |

अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥

abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||

.

punar azA: punar vyoma

punar ambhodhayA_adraya: |

abhi.udeti puna: sRSTi:

kha.vat arka.prabhA yathA *.*

*. *

*again*

*the ten Directions**

* 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE) +
Up + Down.

sometimes "eight Directions" are specified, when referring to the ground.

*again*

*vyoma*

***the spacious sky, the subtle Sky

*again*

*the gathering of waters*

*:*

*mountains rise up again*

*in the creation that projects its light within Ur sky.*

#zaMs to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . #

*AzA* – an *expectant* Wish; Hope (in myth, she is the daughter.in.law of
manas.Mind) •• in mbh and elsewhere the term derives from >#*as*, with the

sense of #AkAza Space, or #kha space. •.• both of these senses are found in

yv.FM. •.• #dazAza daza.Aza the 10 directions y7081.002. •• >#az . #*Aza:*

. food; eating (cf prAtar A., sAyam.A; hutAza, AzrayAza,).



पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।

punar daityA: punar devA: punar loka.antara.krama: |

पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥

puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||

.

punar daityA: . *again the* daitya.*Demon.*A:.*s* *– *

punar devA: .* again the* deva.*God*.A:.*s* *. *

punar loka.antara.krama: .* again the Other Worlds + *

punar svarga.apavarga.Ih*A:_a*gain Heaven.beatitude.striving

punar indra: .* again *indra: *. . *

puna: zazI *.* *again the moon. *

*. *

punar – *again *nArAyaNo deva: . *again the god nArAyana*.*ManWay*

punar – *again *danu.suta.Adaya: . *again the Children of danu and the rest*

punar – *again *AzA.acalat.cAru.candra.arka.varuNa.anilA:

. *Hope.unmoving*.cAru.*moon*.*sun*.varuNa.a*nila.s. *

#can . #cAru .adj.. agreeable, approved, esteemed, beloved, endeared, (Lat.
carus, Sp. cara), dear (with dat. or loc. of the person); pleasing, lovely,
beautiful, pretty; ind. so as to please, agreeably (with dat.); beautifully
y1021.012 and passim, a mark of the zrI.Poet: "Nice".

*vlm.p.72 The god Narayana_and the demigods appear by turns, and the sky is
always revolving with the regents of all its sides, the sun and moon,
clouds and winds.

*vlm.72. The god NArAyana_and the demigods appear by turns, and the sky is
always revolving with the regents of all its sides, the sun and moon,
clouds and winds.

?? Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful
earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all
celestial functionaries change and a new band of functionaries take
position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by
the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred
atmosphere of the krita_age.



सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।

sumeru.karNikA.kAntA sahya.kesara.zAlinI |

पूर्णा स्फीत.उदरा_उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥

pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||

.

*Mighty Mount.meru*

*heart of a lotus*

*the sahya.Range like lotus.hair*

*of a white.lotus heaven & earth*

*again*

.

sumeru.karNikA.kAntA sahya.kesara.zAlinI | pUrNA sphIta.udarA_udeti

rodasI nalinI puna:

.

*vlm.p.73 Heaven and earth appear again like a lotus flower full open to
view, having Mount Meru for its seed core and Sahya Peak for its filament.



व्योम.काननम् आक्रम्य वल्गति_अंशु.नख.उत्करैः ।

vyoma.kAnanam Akramya valgati_aMzu.nakha.utkarai: |

तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥

tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||

.

vyoma.kAnanam *. *

Akramya .

valgati .

aMzu.nakha.utkarai: *. . *

*w *aMzu.nakha.utkara*s **. *

tama:kari.ghaTA bhettum .

punar – *again *

bhAskara.kesarI *. . *

*vlm.p.74 The sun resumes his course in the maze of the sky like a lion and
destroys the thick darkness with his rays, just as the lion kills a huge
elephant with his beaming nails.

*vlm.74. The sun resumes his course in the maze of the sky like a lion, and
destroys the thick darkness with his rays, as the lion kills the huge
elephant with his beaming nails.



पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।

puna: indu: calat svaccha.maJjarI.sundarai: karai: |

करोति_अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥

karoti_amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||

.

punar – *again *

indu: calat *– the vibrant moon*

svaccha.maJjarI.sundarai: karai: *. *

karot*i_a*mRtam *– making immortal*

AhlAdi *. *

dig.vadhU.mukha.maNDalam *. *

dig.vadhU.*face*.maNDala*. *

*vlm.75. See again the moving moon shining with her bright beams,
resembling the white filaments of flowers; and anointing the countenances
of the etherial goddesses, with sweet ambrosial light, and borne by the air
and breezes of heaven.



पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।

puna: svarga.taro: puNya.kSaya.vAta.samIritA: |

पतन्ति_इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥

patanti_iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||

.

puna: svarga.taro: . *again from the Heaven Tree *

puNya.kSaya.vAta.samIritA: *. *

patanti iha . *they fall here*

vinunna.aGgA: *. *

puNya.kRt.puSpa.parAzaya: .

puNya.kRt.*flower*.parAzaya:

*vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on the
deserts of meritorious men, as rewards of their virtuous acts.

?. Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful
earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all
celestial functionaries change and a new band of functionaries take
position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by
the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
atmosphere of the krita_age.



पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।

puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |

किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥

kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||

.

*again *

kArya.kriyA=pakSai:

*on wings of kArya effect and kriyA Action *

saMsAra.Arambha=nAmakam

*the muddle of saMsAra has a name: *

*kim*ci*t *paTa.paTam kRtvA

*with a peck.pecking sound *

yAti kAla.kapiJjala:

*comes Time the Sparrow. *

Ø#kapiJjala .m.. (etym. doubtful) the francoline partridge , heathcock
VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.

*vlm.77. Behold again the flight of time, riding as the eagle on its two
wings of acts and actions, and passing with the noise of pat.pat over the
vast maze of creation.

** again *kArya.kriyA=pakSai: *on wings of kArya effect and kriyA
Action *saMsAra.Arambha=nAmakam
*the muddle of saMsAra has a name: kim*ci*t *paTa.paTam kRtvA *with a
peck.pecking sound *yAti kAla.kapiJjala: *comes Time the Sparrow. *

पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

punar indra.Adike yAte sajjam AsthAya kevalam |

आयाति_अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥

AyAti_apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||

.

puna: .* again *

indra.Adike yAte *– *

sajjam AsthAya kevalam *. + *

AyAt*i_a*para.deva.indra.SaTpada: *. *

svarga.paGkajam *. . *

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the
beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
end, all celestial functionaries change and a new band of functionaries
take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered
by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
atmosphere of the krita_age.

*vlm.78. See another indra_appearing, after the by.gone lords of gods have
passed away; and taking his seat on the lotus.like throne of heaven like a
contemptible bee. (The passing lords of gods and men are as fleeting flies
on flowers).



पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।

puna: kAlam kRta.ApUtam kaluSI.kurute kali: |

स.चक्रिणम् इव_अम्भोधिम् प्रवृद्धः_अवकर.अनिलः ॥४।४७।७९॥

sa.cakriNam iva_ambhodhim pravRddha:_avakara.anila: ||4|47|79||

.

*again*

kAlam *time *

kRta.ApUtam *. *

kaluSI.kurute kali: *. *

sa.cakriNam iva_ambhodhim *. *

pravRddha:avakara.anila: . .

.

fuzzy A

#puy . #pUta

apUta/ApUta

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the
beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
end, all celestial functionaries change and a new band of functionaries
take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered
by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
atmosphere of the krita_age.

*vlm.79. Again the wicked age of Kal*i_a*ppears to soil the holy satya

yuga, as the black body of NArAyana fills the clear waters of the deep, or
as a blast of wind sweeps the dust of the earth on its pellucid surface.



पुनः काल.कुलालेन कृत.भूत.शरावकम् ।

puna: kAla.kulAlena kRta.bhUta.zarAvakam |

चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||

.

punar.*again* . kAla.*time*.kulAla.*potter*.ena.*with* .

kRta.bhUta.zarAvakam |

cakram Avartyate vegAt

ajasram kalpa.nAmakam *.*

*. *

*again*

*Time the Potter turns.out a dish by the power of his eternal Wheel of Ages*

*vlm.80. Again doth time form the plate of the earth like a potter, and
turn his wheel incessantly, to bring on the revolutions of his creations in
successive kalpas.



पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।

puna: nIrasatAm eti jagat asta.zubha.sthiti |

अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||

.

punar – *again *

nI.rasatAm eti jagad *. to saplessness goes the world*

asta.zubha.sthiti *– its happy state declining*

abhyAsI.bhUta.saMkalpam *. because of the being.concept practice (of
attachment)*

saMzuSkam iva kAnanam *– like a forest in drought. *

*vlm.81. Again doth the veteran time, who is skilled in the work of
renovation, wither away the freshness of creation, as the autumnal winds
blast the foliage of a forest, in order to produce them anew.



पुनर् अर्क.गणेषु_अग्नि.दग्ध.अनन्त.कलेवरम् ।

punar arka.gaNeSu_agni.dagdha.ananta.kalevaram |

सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||

.

punar – *again*

arka.gaNeSu *– under the gathered stars*

agni.dagdha.a*na*nta.kalevaram *– *

*fire*.*blazing*.*endless*.*cadaver*

sarva.bhUta.asthi=sampUrNa jagad eti zmazAnatAm *– *

*the world goes to this all.being.bone=full state of a burning.ground. *

*vlm.82. Again the dozen of zodiacal suns, rising at once and burning the
creation, leaves the dead bodies all around, like the white bones lying
scattered in a country.



पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।

puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |

नृत्यत् भव.बृहत्.फेना* याति_एक.अर्णवताम् जगत् ॥४।४७।८३॥

nRtyat bhava.bRhat.phenA* yAti_eka.arNavatAm jagat ||4|47|83||

.

puna: *. *

*again*

kulAcala.AkAra.puSkara.Avarta.varSaNai: *. *

*w mountain.peak*.*form*.*Doomsday.winds*.*rains** + *

nRtyat *– *

*dancing*

bhava.bRhat.phenA: *. *

yAt*i_e*ka.arNavatAm jagat *– *

*the world comes to the state of a single ocean. *

*m.83 This world is hurt again and again by fierce vortices called
‘Puskaravarta’ and rudra burns the world down to ashes and the whole
creation becomes an ocean.

*vlm.83. Again the pushkara_and Avartaka clouds, poured down their rain
water, deluging the tops of the boundary mountains, and filling the face of
the earth with foaming froth, swimming on the surface of one sheet of
water.

पुनः संशान्त.वाय्व् अम्बु.रिक्तम् सकल.वस्तुभिः ।

puna: saMzAnta.vAyu_ambu.riktam sakala.vastubhi: |

तद् अपूर्वम् इव_आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥

tat a.pUrvam iva_AkAzam jagat AyAti zUnyatAm ||4|47|84||

.

puna: . *again*

saMzAnta.vAyu *. *

ambu.riktam *. *

sakala.vastubhi: *. *

tad a.pUrvam iva AkAzam *. *

jagad AyAti zUnyatAm *– the world goes unto emptiness. *

*m.84 This world becomes void again and again. This world thus after years
of life dissolves into its nature, the self. Again the mind swells out into
creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.84. And after the waters had subsided and the winds had ceased to
blow; the world appeared as a vast vacuum void of all beings.



पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।

puna: katipayA* bhuktvA samA: samarasa.Azaya: |

जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||

.

puna: . *again*

katipayA bhuktvA samA: samarasa.Azaya: *. *

jIvitam jIrNayA tanvA *. *

puna: . *again*

sva.Atmani lIyate *. . *

*m.85 This world becomes void again and again. This world thus after years
of life dissolves into its nature, the self. Again the mind swells out into
creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.85. Again we see living beings filling the earth, and feeding for some
years upon the moisture of its verdure, leaving their decayed bodies, and
being mixed up with their souls in the universal spirit.



पुनर् अन्येन कालेन तथैव जगताम् गणान् ।

punar anyena kAlena tathaiva jagatAm gaNAn |

मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥

mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||

.

punar anyena kAlena . *again in another time*

tathaiva jagatAm gaNAn *– thus too of the worlds the groups *

manas tanoti vai zUnye – *Mind extends through the void *

gandharva.nagaram yathA *– as gandharva.City*

*. *

punar

anya

kAlena

gaNa

manas

tanoti

vai

zUnya – *Mind extends through the void *

gandharva.nagara

*. *

*m.86 This world becomes void again and again. This world thus after years
of life dissolves into its nature, the self. Again the mind swells out into
creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.86. Again the Divine Mind stretches out other creations at other
times, and these are drawn like pictures of fairylands (airy castles) in
the canvas of vacuum.



पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।

puna: sarga.samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥

sarvam punar idam rAma cakra.vat parivartate ||4|47|87||

.

*again the emergence of creation, in its subsidence the birth of All*

*:*

*all this again, rAma, starts whirling like a wheel.*

किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।

kim etasmin mahA.mAyA.ADambare dIrgha.zambare |

राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥

rAma satyam asatyam vA nirNeyam yat iha_ucyate ||4|47|88||

.

kim etasmin . *what's in this*

mahAmAya.ADambare . *Mighty mAyA Bamboozle *

dIrgha.zambare *. this long Magic.show, + *

rAma, satyam a.satyam vA . *is it real or unreal? *

nirNeyam yat . *what is to be determined*

i*ha_u*cyate . *here it's said..*.

*m.88.89. O Rāma, what, then, is there in this great exuberance to decide
whether it is real, true or unreal and untrue. All this is like the story
of Dāsura. Truly the whole thing is a myth.

*vlm.88. Now consider, O RAma! if there is any stability of any thing in
this revolutionary world, beside its being a maze of continuous delusion.



दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।

dAzUra.AkhyAyikA_iva_iyam rAma saMsAra.cakrikA |

कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥

kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||

.

dAzUra.AkhyAyik*A_i*va . *just like the story of dAshUra*

iyam rAma saMsAra.cakrikA *. *

kalpanA.racita.AkArA vastu.zUnyA na vastuta: *. . *

*sv.60.90 The repetition (creation and dissolution) of infinite number of
universes, with the infinite variety of creators in them, is nothing but
the fanciful perception of the ignorant and the deluded.

*vlm.88.89. O Rāma, what, then, is there in this great exuberance to decide
whether it is real, true or unreal and untrue. All this is like the story
of Dāsura. Truly the whole thing is a myth. *vlm.89. The revolution of the
world resembles the hallucination of Dásura's mind; it is a phantasia
without any solidity in it.



अविरलम् इदम् आततम् विकल्पैर्

aviralam idam Atatam vikalpair

असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।

asat uditai: api tai: dvi.candra.kalpai: |

विरचितम् असता अनुपन्न.सत्यम्

viracitam asatA_anupanna.satyam

जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat iha tena vimUDhatA kim utthA ||4|47|90||

.

a.viralam . *without scarcity is*idam Atatam *– this expanse*

vikalpai:* . w vikalpa.Ideas*

asat uditai: api . *tho unreally arisen*

tair dvi.candra.kalpai:* . w those double.moon.Images*

viracitam asatA . *constructed by the unReal*

anu.panna.satyam* . *

jaga*t *iha .

tena vimUDhatA .

kim utthA *. . *

*m.90 This change is unending. Though interesting and juicy it is all like
seeing two moons. This is designed and implemented by untruth. Why did it
arise in you the foolish feeling that this world exists?

*sv.60.90 The repetition (creation and dissolution) of infinite number of
universes, with the infinite variety of creators in them, is nothing but
the fanciful perception of the ignorant and the deluded.

*vlm.90. The world appearing so extensive and thickly peopled, is but a
fancied unreality like the erroneous appearance of two moons in the sky. It
is made of unreality though appearing as real, and is not worth reliance by
our ignorance of its nature.



.

*o**ॐm*

.

next Canto:

FM4048 TALE OF DASHURA 2.JA07.08 .z43

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*THE TALE OF DASHURA *

*o**ॐm*

.

next Canto:

FM4048 TALE OF DASHURA 2.JA07.08 .z43

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+++



DN4047 PARADE OF THE WORLDS 2.JA04.06

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

> *o**ॐ**m*
>
>
>
> FM.4.47
>
>
>
> *PARADE OF THE WORLDS*
>
>
>
>
>
> *Râma said—*

>
>
>
> भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।
>
> bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |
>
> आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।०१॥
>
> Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|01||
>

> *.*
>
> *Lord, *
>
> *you know all things, *
>
> *you're master of all the Branches of vedic study! *
>
> Azvaste iva tiSThAmi .* I rest **as.if recovered from disease . *
>
> zuddhAbhi: bhavad.uktibhi: *. by the clarities you have spoken. *
>
> .
>
> bhagavan.*Lord!* sarva*.all/every*.dharma.jJa.*Knower* sarva*.all/every*.vedAGga.pAraga
> | Azvasta* iva.*like/as.if* tiSThAmi *by/with the* zuddha.Abhi: bhavat.
> *becoming*.ukti.*saying/speech/word\term*.bhi:

>
> .
>
> dharma
>
> vedAGga
>
> pAraga
>
> tiSThAmi
>
> zuddha
>
> .
>
> *vlm.1 rAma said: "O venerable sir, that art acquainted with all religious
> doctrines and versed in all branches of the Vedas, I am set at perfect ease
> by thy holy preachings.
>
>
>
> उदाराणि विविक्तानि पेशलान्य् उदितानि च ।
>
> udArANi viviktAni pezalAni_uditAni ca |
>
> श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।०२॥
>
> zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|02||
>
> .
>

> *of chances to hear your noble, discerning, charming, uplifting voice*
>
> *I never get enuff*
>
> *:*
>
> *I never get tired of hearing the words you say*
>
> *.*
>
> udAra.*raising\noble*.ANi vivikta.Ani pezala.Ani_udita*.upcome/arisen*.Ani
> ca.*also/and* | zrotum tRpti.*satiety/satisfaction*.m na.*not* gacchAmi.
> *I.go*
>
> vacAMsi vadatas tava.*of.you/your*

>
> .
>
> vivikta
>
> pezala
>
> vacAMsi
>
> vadatas
>
> .
>
> *VLMitra.p.2 I never tire of hearing your speech, which is equally
> abundant, clear and elegant."
>
>
>
> जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।
>
> jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |
>
> उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।०३॥
>
> utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|03||
>
> .
>

> *within the rAjasa.sattvika class of qualities in your recent talk,*
>
> *utpatti.Outfall has been explained by Your Grace*
>
> *according.to <http://according.to> the zAstra.teaching of the
> Lotus.blossom=born*
>
> *.*
>
> jaati.yA* raajasa.saattvikIii.yA: *whin the* kathana.avasara.m.*opportunity\
> time o&r place for (tasya)*.antara.*within/inside*.e | utpatti.
> *coming.forth/outfall/origin*: bhavatA prokta.*spoken.to/declared
> <http://spoken.to/declared>*.A *by/with the*
>
> zastra*.weapon/arms *.i: kamala*.lotus-flower*.janman*.birth*.nas

>
> .
>
> jAti
>
> rAjasa
>
> sAttvikI
>
> kathana
>
> .
>

> *vlm.3. You have said sir, of the birth of brahm*A_i*n course of your

> lecture on the productions of the satva_and rAjasa qualities. I want you to
> tell me more on that subject.
>
>
>

> *VASISHTHA said—*

>
>
>
> बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।
>
> bahUni brahma.lakSANi zaMkara.indra.zatAni ca |
>
> नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥
>
> nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||
>
> .
>

> *there are*
>
> *many hundreds of thousands of brahmAs *
>
> *with hundreds more Shankaras and Indras *
>
> *and thousands of Nârâyanas, *
>
> *child of the Raghu.Clan *
>
> *...*
>
> bahu.*much/many*.Uni *Brahma*.lakSa.ANi *Shamkâra*.indra.**indra the
> Crafty*.zatAni.*hundreds* ca | *Nârâyana*.sahasra.*thousand.s*.ANi
> samatiita.Ani *Râghava*

>
> .
>
> samatIta
>
> .
>
> *vlm.4 There have been many millions of Brahmas and many hundreds of
> shivas and indras together with thousands of nArAyaNas that have gone by.
>
>
>
> अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।
>
> anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |
>
> नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।०५॥
>
> nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|05||
>
> .
>
> anyeSu ca vicitreSu brahmANDeSu ca bhUriza: | nAnA.AcAra.vihArANi

> viharanti sahasra.za: *.*
>
> *. *
>
> *... *
>
> *and *
>
> *in other different Cosmic.Eggs*
>
> *many more*
>
> *in their thousands*
>
> *pursue their various ways and manners*

>
>
>
> तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।
>
> tulya.kAlam ananteSu kAla.antara.bhaveSu ca |
>
> जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।०६॥
>
> jagatsu pra.udbhaviSyanti bahUni_anyAni bhUriza: ||4|47|06||
>
> .
>

> tulya.kAlam . *at the same time*
>
> ananteSu jagatsu . *in boundless worlds *
>
> prodbhaviSyanti . *they will produce*
>
> bahUn*i_a*nyAni . *many others*
>
> bhUri.zas . *aplenty. *

>
> .
>
> *vlm.6. There will also be many other productions in the worlds,
> synchronous with others, and many to be born at times remotely distant from
> one another.
>
> *m.5.6. In this universe and in many other varieties and multitudes of
> universes, thousands of kinds of gods and ‘asuras’ with different
> traditions and behavioral codes are moving about even now. They are born
> again and again in many of the universe that exist now and that come into
> being in future.
>
>
>
> तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।
>
> teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|
>
> उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।०७॥
>
> utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|07||
>
> .
>

> teSAm तेषाम् *of those*
>
> abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् *mudborn lotus.springing.seated*
>
> brahmANDeSu ब्रह्माण्डेषु *brahma.eggs*
>
> divaukasam दिवौकसम् *to a god*
>
> utpattayo उत्पत्तयः *rising.up*
>
> mahAbAho महाबाहो *Great Archer*
>
> vicitra.abhyutthit*A_i*va विचित्र.अभ्युत्थिता इव *as.if variously arisen
> (to honor).*

>
> *m.7 The creation of these godly beings in the universes created by
> various brahmAs a will be of surprising variety.
>
> *sv.7 however, even the creations of these gods were but the jugglery of
> Maya!
>
> *vlm.7. Among these, the births of brahmA and the other gods in the
> different worlds, are as wonderful as the productions of many things in a
> magic show.
>

> *jd.7 . teSAm तेषाम् *of those*abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् *mudborn
> lotus.springing.seated*brahmANDeSu ब्रह्माण्डेषु *brahma.eggs*divaukasam
> दिवौकसम् *to a god*utpattayo उत्पत्तयः *rising.up*mahAbAho महाबाहो *Great
> Archer*vicitra.abhyutthit*A_i*va विचित्र.अभ्युत्थिता इव *as.if variously
> arisen (to honor).*

>
>
>
> कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।
>
> kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |
>
> कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥
>
> kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||
>
> .
>

> *somewhen *
>
> *they are productions of rudra the Terrible *

>
> * the vedic form of shiva
>

> *& *
>
> *somewhen *
>
> *the rising of the Lotus.Born brahmA the Immense *
>
> *: *
>
> *somewhen too *
>
> *of viSNu the Pervader *
>
> *& *
>
> *somewhen *
>
> *they're made by *
>
> *a muni*
>
> *...*

>
> kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: | kadAcit api vaiSNavya:
>
> kadAcit muni.nirmitA:
>
> .
>
> *vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are
> born of brahmA, somewhen also of viSNu and somewhen they are created by
> manu {*jd. only <muni> in my 3 eds.}.
>
> *VLMitra.p.8 Some creations were made with brahma as the first born,
> others with Vishnu and some with Shiva as the next created beings. There
> were some other (minor productions) having the munis for the patriarchs.
>
> #zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned

> together with bhava_and other names of rudra.ziva). *.*#zArva . #zArvI

> relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the
> east, varbRS.)
>

> *jd.8 . kadAcit sRSTaya: zArvya: कदाचित् sRष्टयः शार्व्यः ... *somewhen
> the creations of rudra*kadAcit padmaja.udbhavA: कदाचित् पद्मज.उद्भवाः *somewhen
> the arising of the Lotus.Born brahmA*kadAcid api vaiSNavya: कदाचिद् अपि
> वैष्णव्यः *somewhen too of viSNu*kadAcin manu.nirmitA: कदाचिन् मनु.
> निर्मिताः *somewhen the formations of manu... *

>
>
>
> कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।
>
> kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |
>
> अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥
>
> aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||
>
> .
>
> kadAcit padma.ja: brahmA kadAcit salila.udbhavA: | aNDa.udbhava: kadAcit
> tu
>

> kadAcit jAyate ambarAt *.*
>
> *. *
>
> *brahmA *
>
> *is *
>
> *somewhen*
>
> *lotus.born *
>
> *somewhen*
>
> *sprung from the waters *
>
> *but *
>
> *sprung from an egg*
>
> *somewhen *
>
> *& *
>
> *somewhen*
>
> *born from the sky*
>
> *. *

>
> *vlm. One brahmA was lotus.born, another was produced from the water; and
> a third was born of an egg, and the fourth was produced in the air. (These
> are named as the #padmaja, #nArAyana, #aNDaja_and #mAruta).
>
>
>
> कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।
>
> kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: |
>
> कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥
>
> kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||
>
> .
>

> *somewhere*
>
> *in an Egg*
>
> *shiva's the sun;*
>
> *somewhere too the Good.vasus,*
>
> *somewhere the Lotus.petal.eyed,*
>
> *and somewhere the three.eyed too*
>
> *. *

>
> kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: | kasmincit
> puNDarIka.akSa:
>
> kasmincit tri.akSa* eva hi .
>
> .
>
> *m.10 Some universes are looked after by sun. Some are looked after by
> viSNu. Some are looked after by Maheswara. Some are looked after by indra.
>
> *sv.10 In some universes brahmA_is the supreme deity, in others it is the
> Sun, indra, nArAyaNa or Siva.
>
> *vlm.10. In one egg the sun was born with all his eyes, and in another
> VAsava"the indra; in some one was born the lotus.eyed viSNu, and in another
> he with his three eyes as Siva.
>
>
>
> कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।
>
> kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |
>
> कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।
>
> kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|
>
> .
>

> *in some world*
>
> *there was a creation that was thick with trees*
>
> *in some*
>
> *thick with people *
>
> *+ *
>
> *in some *
>
> *thronged with earth.bearing mountains*
>
> *...*

>
> kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA | kasyAmcit
> nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA
>
> .
>
> *vlm.p.11 In one age a solid earth was born having no holes for the growth
> of vegetables. In another, it was overgrown with vegetation. In some it was
> filled with mountains and finally covered by living creatures.
>
>
>
> भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।
>
> bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |
>
> आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥
>
> AsId_hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||
>
> .
>

> *...*
>
> *the Earth became*
>
> *something muddy*
>
> *or it was*
>
> *something made of stone*
>
> *or*
>
> *something made of ice and snow*
>
> *or*
>
> *something made of copper*
>
> *...*

>
> bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |AsId_hema.mayI kAcit
> kAcit tAmra.mayI tathA
>
> .
>
> *vlm.p.12 The earth was full of gold in some place and it was hard ground
> at others. It was mere mud in many places and covered with copper and other
> metals in some.
>
>
>
> इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ_अन्यथा ।
>
> iha_eva kAni citrANi jaganti_anyAni_atha_anyathA |
>
> अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥
>
> anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit ||4|47|13||
>
> .
>

> *for here*
>
> *what wonder.worlds there are*
>
> *(and others also otherwise)*
>
> *different worlds*
>
> *(seen one.by.one)*
>
> *while some others are lacklustre.*

>
> .
>
> iha_eva kAni citrANi jaganti_anyAni_atha_anyathA | anyAni_eka.eka.lokAni

> nirmahAMsi_api kAnicit *.*
>
> *. *

>
> *vlm.p.13. There are some wonderful worlds in the universe, and others
> more wonderful still than they. Some are luminous and bright and others
> whose light has never reached us.
>
>
>
> अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।
>
> anantAni jaganti_asmin brahma.tattva.mahAmbare |
>
> अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥
>
> ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca ||4|47|14||
>
> .
>

> *boundless worlds*
>
> *here*
>
> *in the great sky of brahman.Thatness*
>
> *are ocean.wave.waterlike*
>
> *and now they sink and now they rise.*
>
> *.*

>
> anantAni jaganti_asmin brahma.tattva.mahAmbare | ambhodhi.vIci.jalavan
> nimajjanti_udbhavanti ca
>
> .
>
> *vlm.p.14 There are innumerable worlds scattered in the vacuum of Brahma’s
> essence, and they are all rolling up and down like waves in the ocean.
>
>
>
> यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।
>
> yathA taraGgA* jaladhau mRgatRSNA* marau yathA |
>
> कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥
>
> kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||
>
> .
>

> *like waves in the waters *
>
> *like a mirage in the desert *
>
> *like fading blossoms on a mango tree *
>
> *such are the glories of the world beyond*
>
> *. *
>
> * yathA taraGgA: jaladhau *like waves in the waters *mRgatRSNA: marau
> yathA *like a mirage in the desert *kusumAni yathA cUte *like blossoms in
> a mango tree *tathA vizva.zriye pare *such are the glories of the world

> in the Supreme *
>
> *vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers
> on a mango tree, so do the riches of the Universe appear in the Supreme
> Reality.
>
> m.15 The glory and beauty of a universe abides in the Absolute like waves
> in a sea, like mirage in a desert, like flowers on a mango tree.
>
> *vlm.15. The splendours of worlds, are seen in the SUPREME like waves in
> the sea, and as the mirage in the sandy desert; they abide in Him as
> flowers on the mango tree.
>
> *sv.15.16 This creation is beginningless.
>

> * yathA taraGgA: jaladhau *like waves in the waters *mRgatRSNA: marau
> yathA *like a mirage in the desert *kusumAni yathA cUte *like blossoms in
> a mango tree *tathA vizva.zriye pare *such are the glories of the world
> in the Supreme *
>
>
>

> भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।
>
> bhAno: gaNayitum zakyA* razmiSu trasareNava: |
>
> आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥
>
> Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||
>
> .
>

> bhAno: gaNayitum *to enumerate the sun's *zakyA: . *they are able* =

>
> razmiSu trasareNava: Alola.vapuSa: brahma tattvena jagatAm gaNA:
>
> .
>
> *m.16 One can count the shining particles in a ray of sun. But it is not
> possible to count the number of worlds in this brahman.nature.
>
> *vlm.16. It may be possible to count the particles of the solar rays, but
> not the number of worlds abounding in the Supreme Spirit.
>
> *sv.15.16 This creation is beginningless.
>
>
>
> यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।
>
> yathA mazaka.jAlAni varSa.AdiSu_AkulAni tu |
>
> उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥
>
> utpattya.utpattya nazyanti tathA_imA* loka.sRStaya: ||4|47|17||
>
> .
>

> yathA mazaka.jAlAni *as a cloud of mosquitos *varSa.AdiSu AkulAni tu *tho
> thronging in the rainy weather *utpattya.utpattya *befalling and
> befalling *nazyanti *they perish *tathA_imA loka.sRStaya: *such are the
> world.creations*
>
> *. *

>
> *m.17 The birth and dissolution of these worlds is similar to the birth
> and death of mosquitoes in rainy season.
>
> *sv.17 In this 'city of brahman' (which is the infinite consciousness or
> the consciousness in the space of one's heart) these universes arise and
> vanish again and again.
>
> *vlm.17. These multitudes of worlds rise and fall in the Universal Spirit,
> like gnats flying and following others in swarms in the rainy season.
>
> *vwv.389/17 As masses of mosquitoes afflicted during the rains and the
> like perish, having been produced repeatedly, so do these creations of
> worlds.
>
> They're like a cloud of mosquitoes that throng in the rainy weather,
>
> falling.out everywhere.
>
> They die.
>
> Such are the world.creations too.
>
>
>
> न च विज्ञायते कस्मात् कालात् प्रभृति च_आगताः ।
>
> na ca vijJAyate kasmAt kAlAt prabhRti ca_AgatA: |
>
> नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥
>
> nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||
>
> .
>

> na ca vijJAyate *nor is it understood *kasmAt kAlAt prabhRti ca AgatA: *from
> what time they have first come *nitya.Agama.apAya.parA: etA:
> *ever.come.gone.next* *these constantly coming.and.going *sarga.paramparA:
> *sequences of Creation*
>
> *. *

>
> *m.18 No one knows since when this chain of creations is happening. This
> flows in continuous and eternal.
>
> *sv.18 But these are different from the one infinite consciousness.
>
> *vlm.390/18. It is not known since when they have been in existence, and
> what numbers of them have gone by, and are remaining at the present time.
>
> Nor is it well understood from what time they have first come, all these
>
> constantly coming.and.going, one.after.the.next creations.
>
>
>
> अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।
>
> anAdimatya:_aviratam prasphuranti taraGgavat |
>
> पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥
>
> pUrvAt pUrvam kila_abhUvan_tata: pUrvataram yathA ||4|47|19||
>
> .
>

> *beginninglessly, endlessly, *
>
> *all these worlds emanate like waves—*
>
> *from first to next they each appear *
>
> *from That, from the earlier, on. *
>
> .
>
> anAdimatya:_aviratam *from the beginningless, constantly *prasphuranti
> taraGgavat *they emanate like waves *pUrvAt pUrvam kila_abhUvan *one
> after another they just appear *tata: pUrvataram yathA *from That, the
> earlier, so*
>
> *. *

>
> *m.19 This infinite sequence (of creations) is sparkling and flashing like
> waves (in a sea). There was a creation before this. There must have been
> one prior to that.
>
> *vlm.19. They have been rolling without beginning like the billows of the
> sea; those that are past and gone had their previous ones, and they their
> prior ones also.
>
> *vlm.p.19 They have been rolling without beginning like the waves of the
> sea. Those that are past and gone had their previous ones, and they their
> prior ones also.
>
> *vwv.391/19 (These creations) which are beginningless, continually expand
> (or spread far and wide) like waves. They indeed arose before the previous
> ones as those earlier than them did.
>
> *sv.19 .20.21 19.21 These creations, whether they are gross or subtle,
> whether established or disintegrating,...
>
>
>
> भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।
>
> bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |
>
> सरित्.तरङ्ग.भङ्ग्या_एव समस्ता भूत.जातयः ॥४।४७।२०॥
>
> sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya: ||4|47|20||
>
> .
>

> *becoming and becoming *
>
> *they dissolve *
>
> *with all their Brightlings and Darklings and Humankind*
>
> *as.if in rolling river.waves*
>
> *:*
>
> *just so are all the species of beings*
>
> *.*

>
> bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: | sarit.taraGga.bhaGgyA_eva
> samastA* bhUta.jAtaya:
>
> .
>
> *vlm.p.20 They rise over and over to sink lower and lower again, just like
> the waves of the sea rise aloft and fall low by turns.
>
> *vwv.392/20 All classes of beings along with gods, demons and men vanish,
> having been born repeatedly, only in the manner of the waves of a river.
>
>
>
> यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।
>
> yathA_idam aNDam vairiJcam tathA brahmANDa.paGktaya: |
>
> याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥
>
> yA: sahasrA: parikSINA* nADikA* vatsareSu_iva ||4|47|21||
>
> .
>

> yathA idam aNDam vairiJcam *as this egg of the Creator *
>
> tathA *thus *
>
> brahmANDa.paGkti.aya: yA: sahasrA: parikSINA nADikA vatsareS*u_i*va

>
> .
>
> *m.21 Many universes, innumerable to count, like the one of this brahmA,
> have come and gone like instants of time in an year.
>
> *vlm.p.21 There are many series of mundane worlds like the egg of brahma
> which pass away in the thousands, like the hours in course of the year.
>
> *vlm.21. There are series of mundane worlds like the egg of brahmA, which
> pass away by thousands like the hours in course of the year.
>
> *sv.19 .20.21 19.21 These creations, whether they are gross or subtle,
> whether established or disintegrating,...
>
>
>
> अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।
>
> anyA: samprati vidyante vartamAna.zarIrakA: |
>
> प्रान्ते ब्रह्म.पुरस्य_अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥
>
> prAnte brahma.purasya_asya vitate brahmaNa: pade ||4|47|22||
>
> .
>

> anyA: samprati vidyante vartamAna.zarIrakA:* + *prAnte brahmapurasya_asya

> vitate brahmaNa: pade
>
> .
>
> *m.22 The universes at the present time which are manifest in the body of
> present brahmA, are abiding in the vast state of brahman.
>
> *vlm.22. There are many such bodies revolving at present, in the spacious
> mind of brahmA; beside the mundane system of brahmA (brahmanda).
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>
>
>
> ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।
>
> brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |
>
> पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥
>
> puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||
>
> .
>

> *there will be others that become*
>
> *in the brahman.Immensity*
>
> *brAhmicities full of brahma.cities*
>
> *.*
>
> *again they will be destroyed*
>
> *having.become and **having.become*
>
> *the beat of a repeating song*
>
> *.*

>
> brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: | puna:_tA: ca

> vinaGkSyanti bhUtvA bhUtvA yathA gira: *.*
>
> *. *

>
> *m.23 These universes, created by brahmA, appear and disappear again and
> again, like sound.
>
> *vlm.23. There will grow many more mundane worlds in the infinity of the
> divine mind, and they will also vanish away in course of time, like the
> evanescent sounds in the air.
>

> *jd.23 . brahmaN*i_a*nyA bhaviSyanti ब्रह्मणि अन्याः भविष्यन्ति *there
> will be others in the brahman*brAhmyo brahma.pura=zriya: ब्राह्म्यः ब्रह्म
> .पुरश्रियः *brahmic, full of brahma.cities.*punas tA: ca vinaGkSyanti
> पुनर् ताः च विनङ्क्ष्यन्ति *again they will be destroyed *bhUtvA bhUtvA
> yathA gira: भूत्वा भूत्वा यथा गिरः *becoming and
> becomingrepeating/echoing like (the chorus of) a song. *

>
>
>
> ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।
>
> brahmaNi_anyA* bhaviSyantya: sthitA: sarga.paramparA: |
>
> घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥
>
> ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||
>
> .
>

> brahmaNi *. in the brahman.Immensity*
>
> anyA: bhaviSyantya: sthitA: sarga.paramparA: *. others will become
> existent Creation.parades*
>
> ghaTA: iva mRdo: rAzau *. like pots in a lump of clay*
>
> aGkure pallavA: iva *. like branches in a sprout*
>
> *. *
>
> *jd.24 . brahmaNi *. in the brahman.Immensity* anyA: bhaviSyantya:
> sthitA: sarga.paramparA: *. others will become existent Creation.parades*
> ghaTA: iva mRdo: rAzau *. like pots in a lump of clay* aGkure pallavA:
> iva *. like branches in a sprout. *

>
> *m.24 Even the future creations (will appear and decline) and abide in
> brahman like pot in mud and sprout in seed.
>
> *vlm.24. Other worlds will come into existence in the course of other
> creations, as the pots come to be formed of clay, and the leaves grow from
> germs in endless succession. (Here brahmA_is made the material cause of
> all).
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>

> *jd.24 . brahmaNi *. in the brahman.Immensity* anyA: bhaviSyantya:
> sthitA: sarga.paramparA: *. others will become existent Creation.parades*
> ghaTA: iva mRdo: rAzau *. like pots in a lump of clay* aGkure pallavA:
> iva *. like branches in a sprout. *

>
>
>
> यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।
>
> yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |
>
> स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥
>
> sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||
>
> .
>

> yAvat*.while. *brahma *cit.*AkAze *– the Immensity in Concious.Space . *
>
> tathA tribhuvana.zriyA: *.** is thus the multitude of triple.worlds + *
>
> sphAra.*extensive*.AkAra.vikAra*.*ADhya.*ripe*: =

>
> prekSyamANA na kimcana
>
> .
>
> *m.25 As long as the truth is not perceived, these creations and the three
> worlds will be seen with wide forms and distortions in the
> consciousness.ether (chidākasa).
>
> *vlm.25. So long doth the glory of the three worlds appear to the sight,
> as long as it is not seen in the intellect, in the manner as it exists in
> the divine mind.
>
>
>
> उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य् असच्छ्रियः ।
>
> un.majjantya: ni.majjantya: na satyA* na_api_asat*zriya: |
>
> जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥
>
> jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||
>
> .
>

> unmajjantya: nimajjantya: *. emerging / immersing . *
>
> na satyA: na_ap*i_a*sat.zriya: . *not realities nor yet compounded
> unrealities*
>
> jaDa.ArambhA vitanvantya: *. *
>
> t*A_e*va khalat*A_i*va *– it's only like *
>
> a streak of sky / corruption*. *

>
> *m.26 This world, which emerges and immerses itself, is neither real nor
> unreal. Starting as inconscient and extending far and wide, it is like a
> streak in the sky.
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>
> *vlm.26. The rising and falling of worlds are neither true nor wholly
> false; they are as the fanfaronade of fools, and as orchids of the air.
>

> #*khalatA – *"creeper in the air", anything impossible +

>
>
>
> तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।
>
> taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |
>
> सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥
>
> sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||
>
> .
>

> taraGga.sama.dharmiNya: *. *
>
> dRSTa.naSTa=zarIrakA: *. these little bodies are seen & gone . *

>
> sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA:
>
> .
>
> *vwv.385/27b There are manifold forms and movements for all the multitudes
> of created worlds.
>
> *m.27 This world is like a wave in behavior. It has a body which is
> destroyed by (mere) appropriate perception. All these creations are full of
> strange shapes and actions.
>
> *vlm.27. All things are of the manner of sea waves, which vanish no sooner
> than they appear to view, and they are all of the nature of paintings,
> which are impressed in the mind.
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>
>
>
> चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।
>
> citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |
>
> व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥
>
> vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||
>
> .
>

> citra.AkAra.vikArA: ca citra.rUpA: *. strange shapes & changing shapes *
>
> hi *. *
>
> sRSTaya: *. creations*
>
> vyatiriktA: na sarveSAm . *not separate from everything*
>
> samastA: sRSTi.dRSTaya: *. . *
>
> #bhU bhavati *.*#sRSTi / #dRSTi *.*#>as asti

>
> *m.28 These creations are full of variety and multitude of strange shapes
> and deformations. From the point of creation there is nothing incoherent or
> inconsistent in these.
>
> *vlm.28. The world is a perspective, and all things are but paintings in
> it; they are not without the tableau of the mind, and are represented in it
> as the figures on a canvas.
>
>
>
> तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।
>
> tattva.jJa.viSaye rAma salilAt iva vRSTaya: |
>
> आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥
>
> AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||
>
> .
>
> tattva.jJa.viSaye
>

> *in the view of a Thatness.knower,*
>
> *rAma*,
>
> salilA*t *iva
>
> *as from the waters *
>
> vRSTaya:_ayAnti
>
> *the rains proceed, *
>
> sRSTaya: devAt
>
> *(so) the creations (proceed) from a God *
>
> jaladA*t *iva vRSTaya:
>
> *like the rains from a cloud. *

>
> * Note the structure, reading #vRSTaya: in a double sense: as from the
> ocean there comes rain, so from a deity come the creations. There's no
> ground (as usual!) for VLM's reading "Spirit of God" here.
>
> *m.29.30. However from the point of view of jnanis these are like water in
> rain. They are like downpour of rain from water.bearing clouds.
>
> *vlm.29. The learned in divine knowledge, consider the creations
> proceeding from the Spirit of God, as showers of rain falling from the
> waters contained in the clouds.
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>

> #si* . #visi . #*viSaya* –m.. sphere (of activity), reach/range (of

> mind); period (of life); special field of action, (in comp. ="concerned
> with, belonging to, intently engaged on"; viSaye, with tasya or in comp.
> ="in the sphere of, with regard or reference to"; atra viSaye, "with regard
> to this object"); •• an object of sense (these are five in number, the five
> #indriya, or organs of sense having each their proper #viSaya. or object,
> viz.1. #zabda, "sound", for the ear cf. #zruti.viSaya; 2. #sparza,
> "tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4.
> #rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these
> five viSayas are somewhen called the guNas or "properties"of the five
> elements, ether, air, fire, water, earth, respectively); anything
> perceptible by the senses, any object of Affective thought; (pl) sensual
> enjoyments, sensuality; •• (in phil) the subject of an argument, category,
> general head (one of the 5 members of an adhikaraNa [q.v.], the other 4
> being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and
> #saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g.
> #chandasi viSaye, "only in the Veda"); (in rhet) the subject of a
> comparison (e.g. in the comp."lotus.eye"the second member is the #viSaya,
> and the first the #viSayin).
>

> tattva.jJa.viSaye . *in the view of a Thatness.knower, *. *rAma*, . salilA*t
> *iva . *as from the waters *. vRSTaya:_ayAnti . *the rains proceed, *.
> sRSTaya: devAt . *(so) the creations (proceed) from a God *. jaladA*t *iva
> vRSTaya: . *like the rains from a cloud. *

>
>
>
> व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।
>
> vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |
>
> व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥
>
> vyatiriktA* drava.ambhodhi.svASThIlA: zAlmalo: iva ||4|47|30||
>
> .
>

> vyatiriktA: na sarveSAm *– not distinct from all things*
>
> samaptA: sRSTi.dRSTaya: *. *
>
> vyatiriktA: *. distinct*
>
> drava.ambhodhi.svASThIlA: .
>
> zAlmalo: iva *– from a silk.cotton tree. *

>
> #zAlmala the silk.cotton tree; one of the Dvîpas.
>

> #asth*i_a*STh*i_a*SThIlA a round pebble or stone.

>
> *m.29.30. However from the point of view of jnanis these are like water in
> rain. They are like downpour of rain from water.bearing clouds.
>
> *vlm.30. The visible creation is no more distinct from God, than the sea
> water exuding from the earth and the earth itself, and the leaves and seeds
> of the Simul tree from the tree itself.
>
> *sv.22.32 ... are all garlands of the subtle elements which have all
> arisen from the infinite space of consciousness.
>
>
>
> इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।
>
> iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |
>
> परमान् नभसो जातास् तन्मात्र.मल=मालिका ॥४।४७।३१॥
>
> paramAn nabhasa: jAtA: tat.mAtra.mala=mAlikA ||4|47|31||
>
> .
>
> iha sRSTiSu
>
> puSTAsu nikRSTAsu ca
>

> *Râghava* .
>
> paramAn nabhasa: jAtA:
>
> tat.mAtra.mala=mAlikA *.*
>
> *. *
>
> *here in creations, rAghava, growing bits born from the Absolute Sky*
>
> *a necklace made of elemental beads*.

>
> .
>
> *vlm.p.31 All created things that you see in their gross or subtle forms
> have proceeded from the emptiness of the Divine Mind. They are strung
> together, like a rosary of large and small gems and beads.
>
> *m.31 O Rāghava, in this world all that is high and well.nourished and all
> that is lowly are parts of a garland of subtle elements and energies
> (tanmatras) emerging out of the great ether.
>
>
>
> कदाचित् प्रथमम् व्योम प्रतिष्ठाम् अधिगच्छति ।
>
> kadAcit prathamam vyoma pratiSThAm adhigacchati |
>
> ततः प्रजायते ब्रह्मा व्योम.जो ऽसौ प्रजापतिः ॥४।४७।३२॥
>
> tata: prajAyate brahmA vyoma.ja:_asau prajApati: ||4|47|32||
>
> .
>

> kadAcit prathamam .* somewhen in the beginning . *vyoma.*sky/space* – *to
> a *pratiSThA.*foundation/foothold.*m – adhigacchati.*approaching . *
>
> tata: prajAyate brahmA .* from.that Brahmâ propagates. . *
>
> vyoma.ja: . *sky.born – *asau.*this –* prajApati.
> *Grandfather/creature.Lord...*
>
> **vlm.p.32 Sometimes the subtle air is solidified in the form of

> atmosphere, and from that is produced the great brahma, thence called the

> air.born lord of creatures. *
>
> स्था #sthA . #pratiSThA . to stand firm . #*pratisthA* . stand, stay,

> remain • stand still or firm, be established or founded upon (tasmin) • get
> a place or foothold, thrive, prosper • withstand, resist • spread over
> (acc). C. set up, erect, fix, support • place in or upon, appoint to

> (tasmin) • present, offer, entrust or commit to (tasmin). • #*anupratisthA
> .* get on, thrive or prosper after (acc). • #*sampratisthA .* apply to
> (tasmin). • #*sampratiSThApitA *. set up, fixed, erected kathAs • #
> *pratiSThAnvita* –anvita . adj. . possessed of fame, celebrated • .vat

> adj. having a foundation or support. . y2009.001 –
>

> गम् #gam . #*adhigam* . to go up to, approach • to "hit on", approach for

> sexual intercourse • to encounter, obtain • to accomplish • to study, read
> •• Desid. P. *adhijigamiSati, to seek • Atm. *adhijigAMsate, to be desirous
> of studying or reading. + #adhigata
>

> *jd.32 . kadAcit *. somewhen *prathamam *. at first*vAyu: pratiSThAm
> adhigacchati . *the Air becomes established*tata: prajAyate brahma . *thus
> the brahman is produced*vAyuja:_asau prajApati: . *as the windborn
> grandfather prajApati. *

>
>
>
> कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।
>
> kadAcit prathamam vAyu: pratiSThAm adhigacchati |
>
> ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥
>
> tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||4|47|33||
>
> .
>

> kadAcit prathamam .* somewhen in the beginning . *vAyu*.Air*:
>
> pratiSThA.*foundation/foothold*.m adhigacchati.*approaching* |
>
> tata:.*therefore**/after.that* . prajAyate brahmA
>
> vAyu.ja:_asau prajApati: *.*
>
> *. *

>
> *vlm.p.33 Sometimes the atmospheric air is condensed into a solid form,
> and that gives birth to a brahma under the title of the atmospheric lord of
> creation.
>
>
>
> कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।
>
> kadAcit prathamam teja: pratiSThAm adhigacchati |
>
> तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥
>
> tata: prajAyate kartA tejasa:_asau prajApati: ||4|47|34||
>
> .
>

> *somewhen*
>
> *after the Fire element stabilizes*
>
> *from That is born the Maker of Fire as *
>
> *Brahmâ the Immense is born as this **Prajâpati.Ancestor*
>
> *.*
>
> kadAcit prathamam .* somewhen in the beginning . *

>
> teja: pratiSThAm adhigacchati | tata: prajAyate kartA tejasa:_asau
> prajApati:
>

> *. *

>
> *vlm.p.34 At another time light is thickened into a luminous body, and
> thence is born another brahma bearing the name of the luminous lord of all
> creatures.
>
>
>
> कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।
>
> kadAcit prathamam vAri pratiSThAm adhigacchati |
>
> ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥
>
> tata: prajAyate brahmA vAri.ja:_asau prajApati: ||4|47|35||
>
> .
>

> *somewhen*
>
> *after the Water element stabilizes*
>
> *from That is born Brahmâ the Waterborn as the **Prajâpati.Ancestor*
>
> kadAcit prathamam .* somewhen in the beginning – *

>
> vAri
>
> pratiSThAm adhigacchati |
>
> tata: prajAyate brahmA
>
> vAri.ja:_asau prajApati:
>
> .
>
> vAri
>
> vArija
>
> pratiSTha
>
> adhigacchati
>
> prajAyate
>
> prajApati
>
> .
>
> *vlm.p.35 Again, water condensed at another time produces another brahma
> designated the watery lord of creation.
>
>
>
> कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।
>
> kadAcit prathamam pRthvI sphAratAm adhigacchati |
>
> ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥
>
> tata: prajAyate brahmA pArthiva:_asau prajApati: ||4|47|36||
>
> .
>

> *somewhen*
>
> *after the Earth extends and stabilizes*
>
> *from That Brahmâ is born as the Earthly **Prajâpati.Ancestor*
>
> *. *

>
> kadAcit prathamam pRthvI sphAratAm adhigacchati | tata: prajAyate brahmA

> pArthiva:_asau prajApati: *.*
>
> *. *

>
> *vlm.p.36 Sometimes the particles of earth take a denser form and produce
> a brahma known as the earthly brahma.
>
>
>
> इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।
>
> idam catvAri sampIDya paJcamam vardhate yadA |
>
> तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥
>
> tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||
>
> .
>

> idam catvAri sampIDya . *this quartet being compressed, *
>
> paJcamam vardhate yadA . *when the fifth grows/increases, *
>
> tadA taj jAta eva – *then that is.born also *
>
> eSa kurute jAgatIm kriyAm – *this causes worldly activity*.

>
> *m.37 (Somewhen) four energies are pressed together and increased by the
> fifth element. What emerges from that performs the creative action.
>
> *vlm.37. It is by extraction of the essences of these four brahmAs, that a
> fifth is formed under the name of the quintuple brahmA, who is the creation
> of the present world.
>
> *sv. Somewhen, space gets established first, and the Creator is said to be
> born of space; at other times, air gets established first, and at other
> times, fire, water or earth; and the Creator gets an appropriate title.
>
>
>
> कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।
>
> kadAcit apsu vAyau vA su.sphAre vA_api tejasi |
>
> स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥
>
> svayam sampadyate_akasmAt pumAn prakRti.bhAvita: ||4|47|38||
>
> .
>

> kadAcit apsu vAyau vA *whenever *
>
> *in water or in wind *
>
> su.sphAre v*A_ap*i tejasi *. or in the spreading of a fire + *
>
> svayam sampadyate akasmAt.*causelessly*

>
> pumAn prakRti.bhAvita:
>
> .
>
> kadAcit apsu vAyau vA su.sphAre vA_api tejasi | svayam sampadyate_akasmAt
> pumAn prakRti.bhAvita:
>
> .
>
> *m.38 Somewhen air, water, fire together form a personality by accident
> (and he performs the creative action).
>
> *vlm.38. It is somewhen by the condensation of water, air or heat, that a
> being is produced in the form of a male or female.
>
> *sv. Somewhen, space gets established first, and the Creator is said to be
> born of space; at other times, air gets established first, and at other
> times, fire, water or earth; and the Creator gets an appropriate title.
>
>
>
> तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।
>
> tasya_atha zabda: vadanAt kadAcit jAyate padAt |
>
> कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥
>
> kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||
>
> .
>

> tasya_atha . *from that next* =
>
> zabda: vadanAt . *sound from the face* =
>
> *somewhen*
>
> jAyate padAt *. is born as a verse + *
>
> *somewhen*
>
> aMzA*t *pRSTA*t *vA *. *
>
> *somewhen*
>
> locanA*t *karAt *. . *

>
> *m.39 Then sound issues forth somewhen from his face, somewhen from the
> feet, somewhen from his bottom and somewhen from his eyes and hands.
>
> *vlm.39. It is somewhen from the speaking mouth of this being, and from
> his feet and back and the eyes, that different men are produced under the
> appellations of BrAhmana, Kshatriya, Vaisya_and Sudras. (These Kshatriyas
> are born from the arms and eyes according to manu).
>
> *sv. From this Creator's body there arise'words' like brAhmaNa (a priest)
> etc., and these words become'living beings' with appropriate designations.
>
>
>
> कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।
>
> kadAcit puruSasya_asya nAbhau padmam prajAyate |
>
> तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥
>
> tasmin saMvardhate brahmA padmaja:_asau prakIrtita: ||4|47|40||
>
> .
>

> *somewhen*
>
> *the navel of the Person Purusha gives rise to a lotus*
>
> *and there grows.up*
>
> *Brahmâ the Immense , celebrated as the LotusBorn*
>
> *.*

>
> kadAcit puruSasya_asya nAbhau padmam prajAyate | tasmin saMvardhate brahmA
> padmaja:_asau prakIrtita:
>
> .
>
> *VLMitra.p.40 Sometimes the great Being causes a lotus to grow out of his
> navel in which is born the great brahma known as the lotus-born.
>
>
>
> माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।
>
> mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA |
>
> मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥
>
> manorAjyam iva_Alola.salila.Avarta.sundarI ||4|47|41||
>
> .
>

> *This*
>
> *is Mâyâ*
>
> *a delusion like a dream*
>
> *a falsely fancied construction as imaginary as water*
>
> *whirling in a lovely pool*
>
> *.*

>
> mAyA_iyam svapnavat bhrAnti: mithyA.racita.cakrikA | manorAjyam
> iva_Alola.salila.Avarta.sundarI
>
> .
>
> *VLMitra.p.41 All these theories of creation are idle dreams, false as the
> dreams in our sleeping state. They are the reveries of fancy like the
> whirling currents of water.
>
> *m. ... an empire of the mind charming like a vortex in water.
>
> *vwv. ... the beautiful eddy in agitated waters ....
>
> .
>

> *jd.41 . mAy*A_i*yam . *this mAyA*svapnavad bhrAntir . *is a delusion
> like a dream*mithyA.racita.cakrikA . *a falsely fancied construction*manorAjyam
> iva . *as imaginary as*Alola.salila.Avarta.sundarI . *a
> whirling.water.eddy.beauty. *

>
>
>
> किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।
>
> kim iva_asyAm vada jJaptau katham sambhavati iha te |
>
> क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥
>
> kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||
>
> .
>

> kim iva_asyAm vada jJaptau *– what like in.this say being.known*
>
> katham sambhavati iha te *– how does it happen here to you*
>
> *kva*cit – *wherever *
>
> bAla.manorAjyam idam *. this childish MindLand*
>
> pary.anuyujyate *. . *

>
> *m.42 Tell me. What is not possible under these conditions? This falls
> into place only when it is like a child’s mental empire.
>
> *sv.42 Hence the question "How did all this arise in the one infinite
> consciousness?" is immature and childish.
>
> *vlm.42. Tell me what do you think of these theories in your own judgment;
> do they not appear as the tales told to boys?
>
> ##yuj . #anuyuj . to examine . #paryanuyuj . (ind.p. .युज्य Naish. ), to

> ply with questions. . #*paryanuyoga* पर्यनुयोगः, . asking, inquiring,

> questioning • an inquiry with the object of refuting a statement • censure,
> reproach.
>
>
>
> कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।
>
> kadAcit ambare zuddhe mana:tattva.anuraJjanAt |
>
> सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥
>
> sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||
>
> .
>

> kadAcid . *whenever/Somewhen*
>
> ambare zuddhe . *in the clear sky*
>
> manas.tattva.anuraJjanAt *– Mind.Thatness*
>
> sauvarNam brahma.garbham ca *– the golden brahma.womb*
>
> svayam aNDam pravartate *– itself as an Egg . *
>
> *m.43 Somewhen a golden egg is formed by the power of mind. From this womb *Brahmâ
> e*merges.

>
> *vlm.43. Somewhen they imagine a being produced in the pure vacuity of the
> Divine mind, this they call the golden and mundane egg, which gave birth to
> the egg.born brahmA.
>
> *sv.43.44.45The creation appears to take place on account of the
> intentions of the mind.
>
>
>
> कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।
>
> kadAcit eva puruSa: vIryam sRjati vAriNi |
>
> तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥
>
> tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||
>
> .
>

> kadAcit.*somewhen* . eva.*indeed*/only – puruSa.*the Person . *vIryam
> sRjati vAriNi *– releasing semen in the water + *tasmAt prajAyate padmam *–
> from that propagating a lotus . *brahmANDam athavA mahat – *otherwise *
> called* a great Cosmic.Egg*
>
> *. *

>
> *m.44 Somewhen a great puruSa deposits his semen in water. From that
> either a vast universe or a large lotus is born.
>
> *vlm.44. It is said also that the first and divine Male, casts his seed in
> the waters, which grows up to a lotus.flower which they call the great
> world.
>
> *sv.43.44.45The creation appears to take place on account of the
> intentions of the mind.
>

> * kadAcit.*somewhen* . eva.*indeed*/only – puruSa.*the Person . *vIryam
> sRjati vAriNi *– releasing semen in the water + *tasmAt prajAyate padmam *–
> from that propagating a lotus . *brahmANDam athavA mahat – *otherwise *
> called* a great brahmA.Egg. *

>
>
>
> तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।
>
> tasmAt prajAyate brahmA kadAcit bhAskara:_api_asau |
>
> कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥
>
> kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||
>
> .
>

> tasmAt.*from.that/him\therefore* prajAyate.*is.born* *Brahmâ*
>
> kadAcit bhAskara:_api_asau *while somewhen this Sun *
>
> kadAcit varuNa: *somewhen* *Brahmâ is Varuna of the rain *
>
> kadAcit vAyu: aNDaja: *somewhen the wind born of the egg*

>
> .
>
> *m.45 From that is born a brahmA. Somewhen he can be a sun. Somewhen
> Varuna becomes brahmA. Somewhen ‘Vayu’ becomes brahmA.
>
> *vlm.45. This lotus is the great womb of the birth of brahmA, and at
> another time of the sun also; somewhen the gods Varuna_and Vayu also are
> born of it, and are thence called oviparous.
>
> *sv.43.44.45The creation appears to take place on account of the
> intentions of the mind.
>
>
>
> एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।
>
> evam anta: vihInAsu vicitrAsu_iha sRSTiSu |
>
> विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥
>
> vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||
>
> .
>
> evam
>
> antar vihInAsu vicitrAsv iha sRSTiSu
>

> vicitra.utpattaya: . *, rAma, . *

>
> brahmaNo vividhA gatA: the brahmAs appear variously.
>
> *m.46 Thus O Rāma, these creations are surprising and strange. They are
> not really not in brahman. They, these brahmAs are born in strange ways.
>
> *sv.46 This is certainly a mystery and a wonder.
>
> *vlm.46. Thus RAma, are the different accounts of the production of
> brahmA"the creator, so various also is the description of this unsolid and
> unsubstantial creation.
>
>
>
> निदर्शन.अर्थम् सृष्टेषु मया_एकस्य प्रजापतेः ।
>
> nidarzana.artham sRSTeSu mayA_ekasya prajApate: |
>
> भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥
>
> bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||
>
> .
>

> nidarzana*.arth*am sRSTeSu may*A_e*kasya prajApate:
>
> bhavate kathita.utpatti:
>
> na tatra niyama: *kva*cit

>
> *m.47 There is no particular method, rule or rhyme in their birth. For
> instance, I shall elaborate on the birth of one of the brahmAs.
>
> *sv.47 I have described all this to you only as an illustration of the
> truth. However, in this creation, there is no such order or sequence.
>
> *vlm.47. I have related to you already about the creation of one of these
> brahmAs, and mentioned about the production of others without specifying
> their several works.
>
>
>
> मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।
>
> mana:vijRmbhaNam idam "saMsAra*" iti sammatam |
>
> सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥
>
> sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||
>
> .
>

> manas.vijRmbhaNam idam – *this Mind.projection *
>
> "saMsAra:" iti sammatam *. + *

>
> sambodhanAya bhavata: .
>
> sRSTi.krama udAhRta: . .
>
> *m.48 ‘This mutable world is a mere exuberance of mind’. This is the
> accepted position. To illustrate this I have told you about the process of
> creation.
>
> *sv.48 This creation is nothing but the creation of the mind; this is the
> truth, the rest is but a fanciful description.
>
> *vlm.48. It is agreed by all, that the creation is but the development of
> divine mind; although I have related for your acquaintance, the various
> processes of its production.
>
> *vwv.625. It is the agreed view that this world is (only) the unfolding of
> the mind.
>
> *vwv.251/48. This unfolding of the mind is regarded as worldly existence.
>
>
>
> सत्त्विकी.प्रभृतयः याश् च जातयश् च_इत्थम् आगताः ।
>
> sattvikI.prabhRtaya: yA: ca jAtaya: ca_ittham AgatA: |
>
> इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥
>
> iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||
>
> .
>
> sattvikI.prabhRtaya: {yA:} ca .
>

> jAtaya: ca ittham AgatA: *. + *

>
> iti te kathanAya eva .
>
> sRSTi.kramam udAhRta:
>
> .
>
> My three texts all have prabhRtaya
>
> ¶prabhRtyo ??? das....@gmail.com
>
> *vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are
> more mental sports and dalliances, I have told you about the process of
> creation.
>
> *vlm.49. The Satvikī and other productions, of which I told you before,
> have all come to existence, in the manner I have narrated to you.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
> ***var. VLM, TPD – sAtvikI.
>
>
>
> पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।
>
> puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |
>
> पुनः_अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥
>
> puna:_ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||
>
> .
>
> puna: sRSTi: puna: nAza:
>
> puna: du:kham puna: sukham |
>
> puna:_ajJa: punas tajjJa:
>

> bandha.mokSa=dRzA: puna: *.*
>
> *. *
>
> ***vlm50
>
> *again creation*
>
> *again destruction*
>
> *again pain*
>
> *again pleasure*
>
> *again unKnowing*
>
> *again Knowing.That*
>
> *seeing Bondage & Freedom once again*

>
>
>
> पुनः सृष्टिकरा_अवीत.वीत.स्नेह.दृशः पुनः ।
>
> puna: sRSTikarA_avIta.vIta.sneha.dRza: puna: |
>
> दीपा_इव कृतालोकाः प्रशाम्यन्ति_उद्भवन्ति च ॥४।४७।५१॥
>
> dIpA_iva kRtAlokA: prazAmyanti_udbhavanti ca ||4|47|51||
>
> .
>

> puna: . *again*
>
> sRSTikarA: *. creation.makers*
>
> avIta.vIta.sneha.dRza:* . *
>
> *unliked*.* liked*.sneha.dRz*s** . *
>
> puna: . *again*
>
> dIpA: iva kRtAlokA: *. *
>
> prazAmyanti *. *
>
> udbhavanti ca *. . *

>
> *m.51 These worlds created by creators light up and subside like a lamp
> with and without oil. This happens again and again.
>
> *vlm.51. Past creations and objects of affection being gone, others come
> to rise in future, as the lamps are lighted and extinguished by turns at
> home.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
>
>
> देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।
>
> deha.utpattau vinAze ca dIpAnAm brahmaNAm api |
>
> कालेन_अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥
>
> kAlena_adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||
>
> .
>

> deha.utpattau vinAze ca *. in the body's outfall and its destruction*
>
> dIpAnAm brahmaNAm api *. of lamps even as of brahmAs*
>
> kAlena *. *
>
> adhikatAm tyaktvA *. *
>
> nAze bheda: na *ka:*cana *. . *
>
> *m.52 There is no difference between the body of a lamp and brahm*A_i*n

> terms of birth and dissolution except in the length of time between the
> emergence and annihilation.
>
> *vlm.52. The production and destruction of all bodies, are as those of
> brahmA and the lamps, they assume their forms in their time, but become an
> undistinguishable mass after death.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
>
>
> पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।
>
> puna: kRtam puna: tretA puna: sa* dvApara: kali: |
>
> पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥
>
> punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||
>
> .
>

> puna: kRtam . *again a kRta Age, . *
>
> puna: tretA .* again a Tretâ Age, . *
>
> puna: sa* dvApara: .* again the Dvâpara Age, . *
>
> kali: punar .* the Kali Age again . *
>
> Avartate sarvam
>
> cakrAvartatayA jagat *.*

>
> the whole world whirls in such a cycle.
>

> *m.53 The four yargas Krita, Treta, Dwapara_and Kal*i_a*ppear in a cycle

> repeatedly. World moves in a cycle.
>
> *vlm.53. The four ages of the world, namely, the Satya, Treta, Dwapara_and
> Kali Yugas, revolve in endless rotation, like the wheel of the potter or of
> any other engine.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>

> #*tt. #yuga *.*#manvantara.m *.*#kalpa, manu.antara_and #caturyuga. The

> #prapaJca (universe) is perishable. At one time, it takes its origin, at
> another time it perishes. brahmA, the creator of the universe has birth and

> death. The period between the birth and death of a brahm*A_i*s known as a
> #mahAkalpa. The flood that comes at the death of a brahm*A_i*s called
> #mahApralaya. One day of brahm*A_i*s called Kalpakala. In the purANas one
> Kalpa or one day of brahm*A_i*s divided into fourteen parts. The master

> or ruler of each of these divisions is a #manu. There are fourteen manus.

> The life span of each man*u_i*s called a manv.antara (manu.within),

> "manu.antara". ¶ There are seventy one Chatur.yugas in each manu.antara.
> The four yugas namely #krtayuga, #tretayuga, #dvAparayuga_and #kaliyuga
> make up one Chatur.yuga. At the end of seventyone such Chatur.yugas, that
> is, at the end of every two hundred and eightyfour (71 X 4) yugas, a manu
> completes his life.span. Along with that, the #deva.s who were born at the
> time of the birth of that manu, also come to the end of their lives.
> Fourteen such manu.antara.s make one day of brahmA. It is at the end of
> that day that the original universe perishes. ¶ brahmA's life.span is 120
> years. At the end of that period, that brahmA perishes. That is to say, at
> the end of every 42,200 divine days (120 360) which is the life.span of a
> brahmA, a deluge takes place. Thus in one brahmA's time 42,200 Kalpas take
> place. A brahmA's life span is known as "Mahakalpa" and the close of a
> brahmA's period is called "MahA.pralaya". Pur.Encyc.
>

> * पुनः कृतम् *again a kRta Age, *पुनः त्रेता *again tretA, *पुनः स द्वापरः *and
> the dvApara Age, *कलिः पुनर् आवर्तते* again kali comes on: *सर्वम्
> चक्रावर्ततया जगत् *the whole world whirls in such a cycle. *

>
>
>
> पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।
>
> punar manvAntara.ArambhA: puna: kalpa.paramparA: |
>
> पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥
>
> puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||
>
> .
>

> puna: . *again* . manu.Antara.ArambhA: . *the rule of all the Manus* .
> puna: . *again* . kalpa.paramparA: . *the Procession of the Ages* . puna:
> . *again* . puna: . *again* .
>
> kArya.dazA: *. * –
>
> prAta: prAta:_aho yathA *. . *

>
> *m.54 Manvantara, the ruling period of a manu starts. Then arise the
> sequence of ‘Kalpas’. Then repeat the phases of work and time.
>
> *vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day
> and night, the morning and evening, and the times of work follow those of
> rest by turns.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
>
>
> लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।
>
> lokAloka.kalAkAla.kalanAkalita.antaram |
>
> पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥
>
> puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||
>
> .
>

> loka.a/Aloka.kalA.kAla.kalanA/akalita.antaram *– *
>
> puna: puna: *. again & again *
>
> idam sarvam na *kim*cana *. *
>
> puna: puna: *. again & again *

>
> .
>
> *m.55 Time moves on. Everything repeats in the fanciful cycle of time.
>
> *vlm.55. All worlds and things are under the subjection of time. They are
> subject to repeated successions, and there is nothing without its rotation.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
>
>
> अनाहते प्रतप्ते_अयःपिण्डे_अनल.कणा_इव ।
>
> anAhate pratapte_aya:piNDe_anala.kaNA_iva |
>
> इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥
>
> ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||
>
> .
>

> anAhate *. before it is struck*
>
> pratapte *. preheated*
>
> aya:piNDe . *an iron lump*
>
> anala.kaNA: iva *– like sparks are *
>
> ime bhAvA: sthitA: . *these existent states of becoming *
>
> nityam *cit.*AkAze sva.bhAvata: *. ever in Conscious.Space thru

> self.becoming. *
>
> *m.56 Just like sparks of fire embedded unmanifest in a heated metal
> piece, all ideations and thoughts abide in consciousness ether as part of
> its nature.
>
> *vlm.56. They all proceed of their nature from the vacuum of Divine
> Intellect, as the sparks of fire scintillate from the red.hot iron.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
> #han . #Ahan A.han . #Ahata . #anAhata .adj.. unbeaten, unwounded, intact;
> new and unbleached (as cloth); produced otherwise than by beating; not
> multiplied; anAhatam .n.. the fourth #cakra, the "Heart Chakra".
>
> zgl#tt. #AkAza . #cidAkAza When someone asked Ramana, 'It is said that

> *cit.*AkAza itself is #AtmasvarUpa (image of AtmA) and that we can view

> it only with the help of the mind. How can we see it if the mind has
> subsided?', Bhagavan replied: 'If the sky is taken as an illustration it
> must be stated to be of three varieties, . #cidAkAza, #cittAkAza, and

> #bhUtAkAza. The natural state is called *cit.*AkAza, the I.feeling that
> is born from *cit.*AkAza is cittAkAza. As that cittAkAza expands and

> takes the shape of all the #bhUta.s (elements) this is all bhUtAkAza. When
> the cittaAkAza which is consciousness of the self ("I") does not see the

> *cit.*AkAza but sees the bhUtAkAza it is said to be #mano AkAza_and when
> it leaves mano AkAza_and sees *cit.*AkAza it is said to be #cinmaya (pure

> consciousness). The subsiding of the mind means that the idea of
> multiplicity of objects vanishes and the idea of oneness of objects
> appears. When that is achieved everything appears natural.'
>
>
>
> कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।
>
> kadAcit an.abhivyaktam kadAcit vyaktim Agatam |
>
> इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥
>
> idam asti pare tattve sarvam vRkSa* iva_Artavam ||4|47|57||
>
> .
>

> kadAcit – *somewhen . *an.abhivyaktam *– indescribable . *kadAcit – *somewhen
> . *vyaktim Agatam *– clearly manifest . *idam asti *– this is . *pare
> tattve *– in perfect Thatness . *sarvam *– all . *vRkSa iva – *like a
> tree . *Artavam *– in season. *

>
> .
>
> *m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All
> exist in the Absolute like trees in a cycle of seasons.
>
> *vlm.57. All things once manifest, are next concealed in the divine mind;
> just as the season fruits and flowers, disappear after their appearance in
> season.
>
> *sv.49.57 On account of the succession of the creation and dissolution of
> this universe a time.scale is conceived of, from a moment to an aeon.
>
> #R* . #Rtu a regular period of time, season . artava* . #Artava, #ArtavI
> seasonal, seasonable, regularly periodic, so • .n.. menstrual period, or
> its discharge of blood. suzr.&c. •• #Arta catastrophe is not directly
> related.
>

> *.Q.* A search for <weather> in the Koln dictionaries was interesting.

> #saMskRta has lots of terms for seasonal weather, but I couldn't find a
> term for the generic "weather", as in "When two Canadians meet, the first
> thing they talk.about is the weather" (always the case, but much more so in
> these days of global warming).
>

> * kadAcit – *somewhen . *an.abhivyaktam *– indescribable . *kadAcit – *somewhen
> . *vyaktim Agatam *– clearly manifest . *idam asti *– this is . *pare
> tattve *– in perfect Thatness . *sarvam *– all . *vRkSa iva – *like a
> tree . *Artavam *– in season. *

>
>
>
> चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।
>
> cit.spanda* eva sarva.AtmA sarvadA_eva_idRza.AkRti: |
>
> यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥
>
> yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||
>
> .
>
> cit.spande eva –
>

> *only in vibrant consciousness *
>
> *sarva.*AtmA sarvad*A_eva_id*Rza.AkRti: .
>
> *the All.Self is always some sort of embodiment *
>
> ya*t *asmA*t *jAyate –
>
> *which is born from this *
>
> sarga: .
>
> *as creation, *
>
> dvi.indutvam iva locanAt –
>
> *as the double moon is, from the vision. *

>
> *m.58 All selves are the vibrations of consciousness. All of them are
> similar in appearance. If creations arise out of the Absolute, it is like
> seeing two moons due to defect in sight.
>
> *vlm.58. All productions are but fluctuations of the mind of the Supreme
> spirit; their appearances to our view, are as the sight of two moons to
> infirm eyes.
>
> *sv.58 But this universe is for ever present in consciousness just as
> sparks are ever present in a red.hot iron.
>
>
>
> चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।
>
> cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |
>
> तत्.स्था एव॒अप्य् अ.तत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥
>
> tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||
>
> .
>
> cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |
>

> tat.sthA* eva_api_a.tatstha.AbhA: candrAt iva marIcaya: *.*
>
> *. *
>
> *from Consciousness all things proceed*
>
> *all these creations appearing*
>
> *though they're in That*
>
> *they are not That*
>
> *like beams from the moon*
>
> *.*

>
> *sv.59 In the pure vision of an enlightened person, however, all this is
> brahman alone, not a world.appearance.
>

> #sRj *.*#sRSTi: –f.. सृष्टिः [>sRj.ktin सृज्.क्तिन्] A creation, anything

> created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg.
> 1.19.16. The Creation of the world. (A sRSTe:, "from the beginning of the
> world") •• Letting loose, emission. • production, procreation; sRSTim kuru,
> "produce offspring"; cf. manoratha.sRSTi; —¶jd svapna.sRSTi: the creation
> of dreams, y3003.015 emission, emanation, tatra tatra tathA na_anya:

> sarga:_asti paramAtmani | sRSTi: evam iyam prauDhA sama eva tu ayam sthita:*
> ||4|47|* y3013.046 +

>
>
>
> न कदाचन संसारः किल_अयम् राम सत् सदा ।
>
> na kadA.cana saMsAra: kila_ayam rAma sat sadA |
>
> सर्व.शक्ताउ अ.संसार.शक्तिता विद्यते यतः ॥४।४७।६०॥
>
> sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||
>
> .
>

> na kadA.cana *. not anywhen*
>
> saMsAra: kila_ayam *. this sorry samsAra*
>
> *rAma*
>
> sat sadA *. *
>
> sarva.zaktau *. *
>
> a.saMsAra.zaktitA vidyate *. *
>
> yata: *. whence. *

>
> *m.60 O Rāma, under no circumstances, this mutable world is real or
> existent. The all powerful (Absolute) manifests as the energy of the world.
>
> *vlm.60. Know RAma, the world to be never in existence; it is a motionless
> show of that power, which resides only in the Supreme spirit.
>
> *KG. typo sarvazaktav...
>
>
>
> न च_एव_इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।
>
> na ca_eva_idam kadAcit tu sAdho jagat an.IdRzam |
>
> सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥
>
> sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||
>
> .
>

> na *ca_eva_id*am *– not even this*
>
> kadAcit tu *– but whenever, sAdhu, *
>
> jagat an.IdRzam *. *
>
> sarva.zaktau . hi* in the All.Power*
>
> saMsAra.zaktinA . *by saMsAric.Power*
>
> vidyate yata: *. from which it is known.to.be <http://known.to.be>. *

>
> *m.61 O gentle Rāma, never this world is different from brahman. The all
> powerful brahman alone manifests as the power of the mutable world.
>
> *vlm.61. It is never as it appears to you, but quite a different thing
> from what it seems to be; it is a show depending on the power of the
> Omnipotent.
>
>
>
> महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।
>
> mahAkalpa.avadhi: kAlena saMsAritayA_iddhayA |
>
> न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥
>
> na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||
>
> .
>
> mahAkalpa.avadhi: .
>

> kAlena {kAle na} saMsAritay*A_i*ddhayA *. + *
>
> na bhaviSyati saMsAra . *there'll be no saMsAra.Convolution*
>
> idAnIm iti yujyate . *so it's judged to be*.

>
> *m.62 This movement/existence of the world is between the'Mahakalpa’.
> Beyond that (period) world does not exist. This is the proper statement to
> make.
>
> *vlm.62. What the world exists since the mahA kalpa or great will of God,
> and there is no more any other world to come into existence in future, is
> the conclusion of the learned holds good to the present time.
>
>
>
> ज्ञ.दृष्ट्या सर्वम् एव_इदम् ब्रह्मैव_इति महामते ।
>
> jJa.dRSTyA sarvam eva_idam brahmaiva_iti mahAmate |
>
> न_अस्ति संसार इत्य्_एतद् उपपद्यत एव च ॥४।४७।६३॥
>
> na_asti saMsAra* iti_etat upapadyata* eva ca ||4|47|63||
>
> .
>
> jJa.dRSTyA –
>

> *with Knowing vision*
>
> sarvam *eva_id*am
>
> *everything is only this *
>
> bra*hmaiva_i*ti mahAmate
>
> *only the brahman.Immensity, clever lad, + *
>
> *n*a_a*st*i saMsAra
>
> *there's no saMsAra.Convolution *
>
> it*i_e*ta*t *upapadyata eva ca . .

>
> *m.63 O great intellect, from the point of view of truth, ‘all here is
> brahman. There is no mutable world’. This is the only justifiable statement.
>
> *vlm.63. All this is brahmA to the intelligent, and there is no such thing
> as the world, which is a mere theory (upapAdya) of the unintelligent.
>
>
>
> अज्ञ.दृष्ट्या त्व्_अ.विच्छिन्न.संसारत्वाद् अनारतम् ।
>
> ajJa.dRSTyA tu_a.vicchinna.saMsAratvAt anAratam |
>
> नित्या संसार.माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥
>
> nityA saMsAra.mAyA_iyam mithyA_api_iha_upapadyate ||4|47|64||
>
> .
>

> ajJa.dRSTyA – *by an unKnower 's eye *
>
> *however*
>
> a.vicchinna.saMsAratvAt – *not divided from the saMsAric condition*
>
> anAratam . *without interruption*
>
> nityA saMsAra mAyA . *the eternal saMsAra.illusion *
>
> iyam mithy*A_ap*i i*ha_u*papadyate . *is falsely understood to be

> present. *
>
> *m.64 From the point of view ignorance'this world is never disturbed. It
> is continuous’ such a deceiptful and false statement is justifiable.
>
> *vlm.64. The insapient consider the world as eternal, from the continued
> uniformity of its course; but it is the effect of the everlasting error,
> which raises the false supposition of the world.
>

> #chid . #chinna . #*vicchinna.* . divided . cut or torn or split or cleft
> or broken asunder &c. • interrupted, disconnected (.*tA* .
> disconnectedness), incoherent • ended, ceased, no longer existing •.• v..*dhUma.
> .* having the free course of the smoke interrupted ragh. • v..*prasara.*
> . having its progress interrupted (said of science) • v..*madya*. . one
> who has long abstained from spirituous liquor • v..*zarapAtatva*m .

> "distance of an arrow's flight" i.e. excessive nearness of combatants to
> each other mbh.
>

> *jd.64 – ajJa.dRSTyA . *perceived in ignorance*tu . *however*a.vicchinna.saMsAratvAt
> – *not separate from the saMsAric condition*anAratam . *without
> interruption*nityA saMsAra mAyA . *the eternal saMsAra.illusion*iyam mithy
> *A_ap*i i*ha_u*papadyate . *is falsely understood to be present. *

>
>
>
> पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।
>
> puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |
>
> जगद् इत्य्_एतद् इत्य्_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥
>
> jagat iti_etat iti_uktam na mRSA raghu.nandana ||4|47|65||
>
> .
>
> puna:puna:ca
>

> *again and again *
>
> bhAvitvAt
>
> *than what is forthcoming *
>
> na kadAci*t *an.IdRzam
>
> *not anything is different/un.so *
>
> jaga*t *iti . *the world* =
>
> eta*t *it*i_u*ktam . *said to be "This" *=
>
> na mRSA . *,* =
>
> *darling of the raghu Clan. *
>
> #bhU *.*#bhAvin .adj.. becoming, being, existing, wont to be (often

> end.comp.) Ragh.; about to be, future, imminent, predestined, inevitable
> (often used as fut. tense of <bhU) mbh.; as one ought to be, good, able,
> capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.. name of every
> vowel except <a> and <A> (prob. as "liable to become the corresponding
> semivowel"); #bhAvinI –f.. a noble or beautiful woman mbh. KAv. &c.; a
> wanton woman. #bhAvitva.m the state of being, becoming forthcoming, &c.
>
> *m.65 ‘This world is no different from brahman’ This can be stressed again
> and again. O Rāma, it will never be false or wasteful.
>
>
>
> अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।
>
> anArata.patat.rUpA* diza: dRSTA: vinazvarA: |
>
> विनाशि_इदम् जगत् सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥
>
> vinAzi_idam jagat sarvam iti kim na_upapadyate ||4|47|66||
>
> .
>

> anArata.patad.rUpA: . *"the constant befalling of forms, *
>
> diza: . *directions*
>
> dRSTA: . *perceptions *
>
> vinazvarA: *. *
>
> vinAzi idam jagat sarvam* . *
>
> iti kim na.upapadyate *. . *

>
> *m.66 ‘The form of this world is constantly under strain. It is transient.
> And so this world is perishable' why can we not justify this statement?
>
> *vlm.66. But it is to be wondered why they do not consider the world to be
> destructible, seeing the incessant perishableness of all things all around.
> (They flash as momentary lightenings in their appearance, to be
> extinguished into nothingness soon after).
>
>
>
> सर्वत्र_उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।
>
> sarvatra_udita.candra.arkA* diza: dRSTA: sthira.acalA: |
>
> अविनाशि जगत् सर्वम् इत्य्_अप्य्_अवितथ.उपमम् ॥४।४७।६७॥
>
> avinAzi jagat sarvam iti_api_avitatha.upamam ||4|47|67||
>
> .
>

> *everywhere arising suns and moons *
>
> *places seen to be still, unstirring *

>
> unconquering the world all, or else
>

> *a false appearance*
>
> *. *

>
> sarvatra_udita.candra.arkA*
>
> diza: dRSTA: sthira.acalA: |
>
> avinAzi jagat sarvam
>
> iti_api_avitatha.upamam .
>
> .
>
> *m.67 Looking at the stable mountains and constantly and repeatedly moving
> moon and sun in cycles, one may propose that all this world is not
> perishable.
>
> *vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun
> and moon, and the stability of mountains and seas all about, come to the
> conclusion of the indestructibility of the world from these false
> analogies.
>
>
>
> न तद् अस्ति न यत् तस्मिन्_एकस्मिन् वितत.आत्मनि ।
>
> na tat asti na yat tasmin_ekasmin vitata.Atmani |
>
> संकल्प.कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥
>
> saMkalpa.kalanAjAlam an.Akhye na_upapadyate ||4|47|68||
>
> .
>

> na tad *. not that*
>
> asti *. exists*
>
> na yat *. not which*
>
> tasmin *. in that*
>
> ekasmin vitatAtmani *. in one extended self*
>
> saMkalpa.*kalanA*.jAlam *. them concept.Effective=net*
>
> an.Akhye *. *
>
> na upapadyate *. *

>
> *m.68 But nothing like that exists in that expansive and vast Self. In
> brahman all musings and ideations do not happen.
>
> *vlm.68. There can be nothing whatever, which does not reside in the wide
> expanse of the Divine mind; but as these are but the conceptions of the
> mind, they can never have any visible or separate form of existence.
>

> Øtt.*kalanA* >कल् #kal 1 . to count, CALculate . #*kalanam* *. *the act
> of shaking, vibration • murmuring, sounding • #*kalana. . *effecting,
> causing • #*kalanA .* the act of impelling, inciting, sUryasiddhAnta 1,10
> • doing, making, effecting, Comm. mbh. • *behaving*, behaviour KSS. •
> calculation (astro.) • Karmic *impulse*, kalanA.karmaNi rate manasy api

> mahAtmana: | na kazcid atra_aham, y6053.007 • employing (a term), avidy

> *A_i*yam ayam jI*va_i*ty.Adi.*kalanA*krama: | aprabuddha.bodhAya kalpito

> vAg.vidAm varai: y6049.017.
>
>
>
> पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।
>
> puna:punar idam sarvam punar maraNa.janmani |
>
> पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥
>
> puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||
>
> .
>

> *again & again*
>
> *all this*
>
> *&*
>
> *again*
>
> *death & birth *
>
> *again*
>
> *:*
>
> *again pleasure, again sorrow, again *
>
> *the mating of cause and effect*
>
> *.*

>
> puna:punar idam sarvam punar maraNa.janmani |
>

> puna: sukham punar du:kham puna: karaNa.karmaNI *.*
>
> *. *

>
> *vlm. ... our rest and actions, following each other for evermore.
>
>
>
> पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया_अद्रयः ।
>
> punar azA: punar vyoma punar ambhodhayA_adraya: |
>
> अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥
>
> abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||
>
> .
>
> punar azA: punar vyoma
>
> punar ambhodhayA_adraya: |
>
> abhi.udeti puna: sRSTi:
>

> kha.vat arka.prabhA yathA *.*
>
> *. *
>
> *again*
>
> *the ten Directions**

>
> * 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE)
> + Up + Down.
>
> sometimes "eight Directions" are specified, when referring to the ground.
>

> *again*
>
> *vyoma*
>
> ***the spacious sky, the subtle Sky
>
> *again*
>
> *the gathering of waters*
>
> *:*
>
> *mountains rise up again*
>
> *in the creation that projects its light within Ur sky.*

>
> #zaMs to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . #

> *AzA* – an *expectant* Wish; Hope (in myth, she is the daughter.in.law of
> manas.Mind) •• in mbh and elsewhere the term derives from >#*as*, with

> the sense of #AkAza Space, or #kha space. •.• both of these senses are
> found in yv.FM. •.• #dazAza daza.Aza the 10 directions y7081.002. •• >#az

> . #*Aza:* . food; eating (cf prAtar A., sAyam.A; hutAza, AzrayAza,).

>
>
>
> पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।
>
> punar daityA: punar devA: punar loka.antara.krama: |
>
> पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥
>
> puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||
>
> .
>

> punar daityA: . *again the* daitya.*Demon.*A:.*s* *– *
>
> punar devA: .* again the* deva.*God*.A:.*s* *. *
>
> punar loka.antara.krama: .* again the Other Worlds + *
>
> punar svarga.apavarga.Ih*A:_a*gain Heaven.beatitude.striving
>
> punar indra: .* again *indra: *. . *
>
> puna: zazI *.* *again the moon. *
>
> *. *

> punar – *again *nArAyaNo deva: . *again the god nArAyana*.*ManWay*
>
> punar – *again *danu.suta.Adaya: . *again the Children of danu and the
> rest*
>
> punar – *again *AzA.acalat.cAru.candra.arka.varuNa.anilA:
>
> . *Hope.unmoving*.cAru.*moon*.*sun*.varuNa.a*nila.s. *

>
> #can . #cAru .adj.. agreeable, approved, esteemed, beloved, endeared,
> (Lat. carus, Sp. cara), dear (with dat. or loc. of the person); pleasing,
> lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.);
> beautifully y1021.012 and passim, a mark of the zrI.Poet: "Nice".
>
> *vlm.p.72 The god Narayana_and the demigods appear by turns, and the sky
> is always revolving with the regents of all its sides, the sun and moon,
> clouds and winds.
>
> *vlm.72. The god NArAyana_and the demigods appear by turns, and the sky is
> always revolving with the regents of all its sides, the sun and moon,
> clouds and winds.
>
> ?? Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful
> earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all
> celestial functionaries change and a new band of functionaries take
> position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by
> the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred
> atmosphere of the krita_age.
>
>
>
> सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।
>
> sumeru.karNikA.kAntA sahya.kesara.zAlinI |
>
> पूर्णा स्फीत.उदरा_उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥
>
> pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||
>
> .
>

> *Mighty Mount.meru*
>
> *heart of a lotus*
>
> *the sahya.Range like lotus.hair*
>
> *of a white.lotus heaven & earth*
>
> *again*

>
> .
>
> sumeru.karNikA.kAntA sahya.kesara.zAlinI | pUrNA sphIta.udarA_udeti
>
> rodasI nalinI puna:
>
> .
>
> *vlm.p.73 Heaven and earth appear again like a lotus flower full open to
> view, having Mount Meru for its seed core and Sahya Peak for its filament.
>
>
>
> व्योम.काननम् आक्रम्य वल्गति_अंशु.नख.उत्करैः ।
>
> vyoma.kAnanam Akramya valgati_aMzu.nakha.utkarai: |
>
> तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥
>
> tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||
>
> .
>

> vyoma.kAnanam *. *
>
> Akramya .
>
> valgati .
>
> aMzu.nakha.utkarai: *. . *
>
> *w *aMzu.nakha.utkara*s **. *
>
> tama:kari.ghaTA bhettum .
>
> punar – *again *
>
> bhAskara.kesarI *. . *

>
> *vlm.p.74 The sun resumes his course in the maze of the sky like a lion
> and destroys the thick darkness with his rays, just as the lion kills a
> huge elephant with his beaming nails.
>
> *vlm.74. The sun resumes his course in the maze of the sky like a lion,
> and destroys the thick darkness with his rays, as the lion kills the huge
> elephant with his beaming nails.
>
>
>
> पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।
>
> puna: indu: calat svaccha.maJjarI.sundarai: karai: |
>
> करोति_अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥
>
> karoti_amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||
>
> .
>

> punar – *again *
>
> indu: calat *– the vibrant moon*
>
> svaccha.maJjarI.sundarai: karai: *. *
>
> karot*i_a*mRtam *– making immortal*
>
> AhlAdi *. *
>
> dig.vadhU.mukha.maNDalam *. *
>
> dig.vadhU.*face*.maNDala*. *

>
> *vlm.75. See again the moving moon shining with her bright beams,
> resembling the white filaments of flowers; and anointing the countenances
> of the etherial goddesses, with sweet ambrosial light, and borne by the air
> and breezes of heaven.
>
>
>
> पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।
>
> puna: svarga.taro: puNya.kSaya.vAta.samIritA: |
>
> पतन्ति_इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥
>
> patanti_iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||
>
> .
>

> puna: svarga.taro: . *again from the Heaven Tree *
>
> puNya.kSaya.vAta.samIritA: *. *
>
> patanti iha . *they fall here*
>
> vinunna.aGgA: *. *
>
> puNya.kRt.puSpa.parAzaya: .
>
> puNya.kRt.*flower*.parAzaya:

>
> *vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on the
> deserts of meritorious men, as rewards of their virtuous acts.
>
> ?. Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the beautiful
> earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all
> celestial functionaries change and a new band of functionaries take
> position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by
> the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
> atmosphere of the krita_age.
>
>
>
> पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।
>
> puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |
>
> किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥
>
> kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||
>
> .
>

> *again *
>
> kArya.kriyA=pakSai:
>
> *on wings of kArya effect and kriyA Action *
>
> saMsAra.Arambha=nAmakam
>
> *the muddle of saMsAra has a name: *
>
> *kim*ci*t *paTa.paTam kRtvA
>
> *with a peck.pecking sound *
>
> yAti kAla.kapiJjala:
>
> *comes Time the Sparrow. *

>
> Ø#kapiJjala .m.. (etym. doubtful) the francoline partridge , heathcock
> VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.
>
> *vlm.77. Behold again the flight of time, riding as the eagle on its two
> wings of acts and actions, and passing with the noise of pat.pat over the
> vast maze of creation.
>

> ** again *kArya.kriyA=pakSai: *on wings of kArya effect and kriyA Action *saMsAra.Arambha=nAmakam
> *the muddle of saMsAra has a name: kim*ci*t *paTa.paTam kRtvA *with a
> peck.pecking sound *yAti kAla.kapiJjala: *comes Time the Sparrow. *

>
>
>
> पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।
>
> punar indra.Adike yAte sajjam AsthAya kevalam |
>
> आयाति_अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥
>
> AyAti_apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||
>
> .
>

> puna: .* again *
>
> indra.Adike yAte *– *
>
> sajjam AsthAya kevalam *. + *
>
> AyAt*i_a*para.deva.indra.SaTpada: *. *
>
> svarga.paGkajam *. . *

>
> *m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the
> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
> end, all celestial functionaries change and a new band of functionaries
> take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered
> by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
> atmosphere of the krita_age.
>
> *vlm.78. See another indra_appearing, after the by.gone lords of gods have
> passed away; and taking his seat on the lotus.like throne of heaven like a
> contemptible bee. (The passing lords of gods and men are as fleeting flies
> on flowers).
>
>
>
> पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।
>
> puna: kAlam kRta.ApUtam kaluSI.kurute kali: |
>
> स.चक्रिणम् इव_अम्भोधिम् प्रवृद्धः_अवकर.अनिलः ॥४।४७।७९॥
>
> sa.cakriNam iva_ambhodhim pravRddha:_avakara.anila: ||4|47|79||
>
> .
>

> *again*
>
> kAlam *time *
>
> kRta.ApUtam *. *
>
> kaluSI.kurute kali: *. *
>
> sa.cakriNam iva_ambhodhim *. *

>
> pravRddha:avakara.anila: . .
>
> .
>
> fuzzy A
>
> #puy . #pUta
>
> apUta/ApUta
>
> *m.78... Even nArAyaNa, dānavas; Sumeru, Sahya_and such mountains, the
> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
> end, all celestial functionaries change and a new band of functionaries
> take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered
> by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
> atmosphere of the krita_age.
>

> *vlm.79. Again the wicked age of Kal*i_a*ppears to soil the holy satya

> yuga, as the black body of NArAyana fills the clear waters of the deep, or
> as a blast of wind sweeps the dust of the earth on its pellucid surface.
>
>
>
> पुनः काल.कुलालेन कृत.भूत.शरावकम् ।
>
> puna: kAla.kulAlena kRta.bhUta.zarAvakam |
>
> चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥
>
> cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||
>
> .
>

> punar.*again* . kAla.*time*.kulAla.*potter*.ena.*with* .
>
> kRta.bhUta.zarAvakam |
>
> cakram Avartyate vegAt
>
> ajasram kalpa.nAmakam *.*
>
> *. *
>
> *again*
>
> *Time the Potter turns.out a dish by the power of his eternal Wheel of

> Ages*
>
> *vlm.80. Again doth time form the plate of the earth like a potter, and
> turn his wheel incessantly, to bring on the revolutions of his creations in
> successive kalpas.
>
>
>
> पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।
>
> puna: nIrasatAm eti jagat asta.zubha.sthiti |
>
> अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥
>
> abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||
>
> .
>

> punar – *again *
>
> nI.rasatAm eti jagad *. to saplessness goes the world*
>
> asta.zubha.sthiti *– its happy state declining*
>
> abhyAsI.bhUta.saMkalpam *. because of the being.concept practice (of
> attachment)*
>
> saMzuSkam iva kAnanam *– like a forest in drought. *

>
> *vlm.81. Again doth the veteran time, who is skilled in the work of
> renovation, wither away the freshness of creation, as the autumnal winds
> blast the foliage of a forest, in order to produce them anew.
>
>
>
> पुनर् अर्क.गणेषु_अग्नि.दग्ध.अनन्त.कलेवरम् ।
>
> punar arka.gaNeSu_agni.dagdha.ananta.kalevaram |
>
> सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥
>
> sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||
>
> .
>

> punar – *again*
>
> arka.gaNeSu *– under the gathered stars*
>
> agni.dagdha.a*na*nta.kalevaram *– *
>
> *fire*.*blazing*.*endless*.*cadaver*
>
> sarva.bhUta.asthi=sampUrNa jagad eti zmazAnatAm *– *
>
> *the world goes to this all.being.bone=full state of a burning.ground. *

>
> *vlm.82. Again the dozen of zodiacal suns, rising at once and burning the
> creation, leaves the dead bodies all around, like the white bones lying
> scattered in a country.
>
>
>
> पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।
>
> puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |
>
> नृत्यत् भव.बृहत्.फेना* याति_एक.अर्णवताम् जगत् ॥४।४७।८३॥
>
> nRtyat bhava.bRhat.phenA* yAti_eka.arNavatAm jagat ||4|47|83||
>
> .
>

> puna: *. *
>
> *again*
>
> kulAcala.AkAra.puSkara.Avarta.varSaNai: *. *
>
> *w mountain.peak*.*form*.*Doomsday.winds*.*rains** + *
>
> nRtyat *– *
>
> *dancing*
>
> bhava.bRhat.phenA: *. *
>
> yAt*i_e*ka.arNavatAm jagat *– *
>
> *the world comes to the state of a single ocean. *

>
> *m.83 This world is hurt again and again by fierce vortices called
> ‘Puskaravarta’ and rudra burns the world down to ashes and the whole
> creation becomes an ocean.
>
> *vlm.83. Again the pushkara_and Avartaka clouds, poured down their rain
> water, deluging the tops of the boundary mountains, and filling the face of
> the earth with foaming froth, swimming on the surface of one sheet of
> water.
>
>
>
> पुनः संशान्त.वायु_अम्बु.रिक्तम् सकल.वस्तुभिः ।
>
> puna: saMzAnta.vAyu_ambu.riktam sakala.vastubhi: |
>
> तद् अ.पूर्वम् इव_आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥
>
> tat a.pUrvam iva_AkAzam jagat AyAti zUnyatAm ||4|47|84||
>
> .
>

> puna: . *again*
>
> saMzAnta.vAyu *. *
>
> ambu.riktam *. *
>
> sakala.vastubhi: *. *
>
> tad a.pUrvam iva AkAzam *. *
>
> jagad AyAti zUnyatAm *– the world goes unto emptiness. *

>
> *m.84 This world becomes void again and again. This world thus after years
> of life dissolves into its nature, the self. Again the mind swells out into
> creations and worlds. The cycle starts creation, sustenance and dissolution.
>
> *vlm.84. And after the waters had subsided and the winds had ceased to
> blow; the world appeared as a vast vacuum void of all beings.
>
>
>
> पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।
>
> puna: katipayA* bhuktvA samA: samarasa.Azaya: |
>
> जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥
>
> jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||
>
> .
>

> puna: . *again*
>
> katipayA bhuktvA samA: samarasa.Azaya: *. *
>
> jIvitam jIrNayA tanvA *. *
>
> puna: . *again*
>
> sva.Atmani lIyate *. . *

>
> *m.85 This world becomes void again and again. This world thus after years
> of life dissolves into its nature, the self. Again the mind swells out into
> creations and worlds. The cycle starts creation, sustenance and dissolution.
>
> *vlm.85. Again we see living beings filling the earth, and feeding for
> some years upon the moisture of its verdure, leaving their decayed bodies,
> and being mixed up with their souls in the universal spirit.
>
>
>
> पुनर् अन्येन कालेन तथैव जगताम् गणान् ।
>
> punar anyena kAlena tathaiva jagatAm gaNAn |
>
> मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥
>
> mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||
>
> .
>

> punar anyena kAlena . *again in another time*
>
> tathaiva jagatAm gaNAn *– thus too of the worlds the groups *
>
> manas tanoti vai zUnye – *Mind extends through the void *
>
> gandharva.nagaram yathA *– as gandharva.City*
>
> *. *

>
> punar
>
> anya
>
> kAlena
>
> gaNa
>
> manas
>
> tanoti
>
> vai
>

> zUnya – *Mind extends through the void *
>
> gandharva.nagara
>
> *. *

>
> *m.86 This world becomes void again and again. This world thus after years
> of life dissolves into its nature, the self. Again the mind swells out into
> creations and worlds. The cycle starts creation, sustenance and dissolution.
>
> *vlm.86. Again the Divine Mind stretches out other creations at other
> times, and these are drawn like pictures of fairylands (airy castles) in
> the canvas of vacuum.
>
>
>
> पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।
>
> puna: sarga.samArambha: pralaye sarva.sambhava: |
>
> सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥
>
> sarvam punar idam rAma cakra.vat parivartate ||4|47|87||
>
> .
>

> *again the emergence of creation, in its subsidence the birth of All*
>
> *:*
>
> *all this again, rAma, starts whirling like a wheel.*

>
>
>
> किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।
>
> kim etasmin mahA.mAyA.ADambare dIrgha.zambare |
>
> राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥
>
> rAma satyam asatyam vA nirNeyam yat iha_ucyate ||4|47|88||
>
> .
>

> kim etasmin . *what's in this*
>
> mahAmAya.ADambare . *Mighty mAyA Bamboozle *
>
> dIrgha.zambare *. this long Magic.show, + *
>
> rAma, satyam a.satyam vA . *is it real or unreal? *
>
> nirNeyam yat . *what is to be determined*
>
> i*ha_u*cyate . *here it's said..*.

>
> *m.88.89. O Rāma, what, then, is there in this great exuberance to decide
> whether it is real, true or unreal and untrue. All this is like the story
> of Dāsura. Truly the whole thing is a myth.
>
> *vlm.88. Now consider, O RAma! if there is any stability of any thing in
> this revolutionary world, beside its being a maze of continuous delusion.
>
>
>
> दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।
>
> dAzUra.AkhyAyikA_iva_iyam rAma saMsAra.cakrikA |
>
> कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥
>
> kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||
>
> .
>

> dAzUra.AkhyAyik*A_i*va . *just like the story of dAshUra*
>
> iyam rAma saMsAra.cakrikA *. *
>
> kalpanA.racita.AkArA vastu.zUnyA na vastuta: *. . *

>
> *sv.60.90 The repetition (creation and dissolution) of infinite number of
> universes, with the infinite variety of creators in them, is nothing but
> the fanciful perception of the ignorant and the deluded.
>
> *vlm.88.89. O Rāma, what, then, is there in this great exuberance to
> decide whether it is real, true or unreal and untrue. All this is like the
> story of Dāsura. Truly the whole thing is a myth. *vlm.89. The revolution
> of the world resembles the hallucination of Dásura's mind; it is a
> phantasia without any solidity in it.
>
>
>
> अविरलम् इदम् आततम् विकल्पैर्
>
> aviralam idam Atatam vikalpair
>
> असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।
>
> asat uditai: api tai: dvi.candra.kalpai: |
>
> विरचितम् असता अनुपन्न.सत्यम्
>
> viracitam asatA_anupanna.satyam
>
> जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥
>
> jagat iha tena vimUDhatA kim utthA ||4|47|90||
>
> .
>

> a.viralam . *without scarcity is*idam Atatam *– this expanse*
>
> vikalpai:* . w vikalpa.Ideas*
>
> asat uditai: api . *tho unreally arisen*
>
> tair dvi.candra.kalpai:* . w those double.moon.Images*
>
> viracitam asatA . *constructed by the unReal*
>
> anu.panna.satyam* . *
>
> jaga*t *iha .
>
> tena vimUDhatA .
>
> kim utthA *. . *

>
> *m.90 This change is unending. Though interesting and juicy it is all like
> seeing two moons. This is designed and implemented by untruth. Why did it
> arise in you the foolish feeling that this world exists?
>
> *sv.60.90 The repetition (creation and dissolution) of infinite number of
> universes, with the infinite variety of creators in them, is nothing but
> the fanciful perception of the ignorant and the deluded.
>
> *vlm.90. The world appearing so extensive and thickly peopled, is but a
> fancied unreality like the erroneous appearance of two moons in the sky. It
> is made of unreality though appearing as real, and is not worth reliance by
> our ignorance of its nature.
>
>
>
> .
>

> *o**ॐm*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> FM4048 TALE OF DASHURA 2.JA07.08 .z43
>
>
> https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07.08%20Tale%20of%20dAshUra%20.z43.docx?dl=0

> <https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07-08%20Tale%20of%20dAshUra%20.z43.docx?dl=0>
>
> FM.4.30.FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0

> <https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0>
>
> 4.sthiti
>
> https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
>
>
>
>
>
>
>
>
>

> *THE TALE OF DASHURA *

> *o**ॐm*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> FM4048 TALE OF DASHURA 2.JA07.08 .z43
>
>
> https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07.08%20Tale%20of%20dAshUra%20.z43.docx?dl=0

> <https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07-08%20Tale%20of%20dAshUra%20.z43.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
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Fri, Jan 6, 2017 at 9:36 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm4047 2.ja04-06 PARADE OF THE WORLDS .z90
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04-06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *PARADE OF THE WORLDS*
>>
>>
>>
>>
>>
>> *rAma said—*

>>
>>
>>
>> भगवन्_सर्व.धर्म-ज्ञ सर्व.वेदाङ्ग-पारग ।
>>
>> bhagavan_sarva.dharma-jJa sarva.vedAGga-pAraga |
>>
>> आश्वस्त इव तिष्ठामि शुद्धाभिर्_भवद्.उक्तिभि: ॥४।४७।१॥
>>
>> Azvasta iva tiSThAmi zuddhAbhi:_bhavad.uktibhi: ||4|47|01||
>>

>> *Lord, *
>>
>> *you know all things, *
>>
>> *you're master of all the Branches of vedic study! *
>>
>> Azvaste_ iva tiSThAmi x
>>
>> zuddhAbhi:_bhavad.uktibhi: *- by the clarities you have spoken. *

>>
>> ~m.1-3 O Bhagawan, knower of all dharmas, the knower of all Vedas, I am
>> now established in the right state of mind listening to your great and
>> genuine words of wisdom. I am not contented with your noble, wise and
>> charming expositions. I would like to hear more about the birth of brahmA,
>> the lotus-born, whose story you have narrated in connection with the birth
>> of beings with ‘rajasic’ and satturic natures.
>>
>> ~vlm.1 rAma said: "O venerable sir, that art acquainted with all
>> religious doctrines and versed in all branches of the Vedas, I am set at
>> perfect ease by thy holy preachings.
>>
>> ~sv.1-3 VASISTHA continued:
>>
>>
>>
>> उदाराणि विविक्तानि पेशलान्य्_उदितानि च ।
>>
>> udArANi viviktAni pezalAni_uditAni ca |
>>
>> श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस्_तव ॥४।४७।२॥
>>
>> zrotum tRptim na gacchAmi vacAMsi vadatas_tava ||02||
>>
>> .
>>

>> *of *
>>
>> *chances to hear *
>>
>> *your *
>>
>> *noble, discerning, charming, uplifting voice *
>>
>> *I never get enuf *
>>
>> *of *
>>
>> *your saying your words*
>>
>> *never *
>>
>> *get tired of hearing you*
>>
>> *. *

>>
>>
>>
>> जात्या राजस-सात्त्विक्या: कथन-अवसर-अन्तरे ।
>>
>> jAtyA rAjasa-sAttvikyA: kathana-avasara-antare |
>>
>> उत्पत्तिर्_भवता प्रोक्ता शास्त्रै: कमल-जन्मन: ॥४।४७।३॥
>>
>> utpatti:_bhavatA proktA zAstrai: kamala-janmana: ||03||
>>
>> .
>>

>> *within the rAjasa.sattvika-Class*
>>
>> *in your recent lecture, *
>>
>> *utpatti.Outfall has been explained by Your Grace *
>>
>> *according.to <http://according.to> the zAstra.teaching of the
>> Lotus.blossom-born*
>>
>> *. *

>>
>> ~vlm.3. You have said sir, of the birth of brahmA in course of your
>> lecture on the productions of the satva and rAjasa qualities. I want you to
>> tell me more on that subject.
>>
>>
>>

>> *vasiShTha said—*

>>
>>
>>
>> बहूनि ब्रह्म-लक्षाणि शंकर-इन्द्र-शतानि च ।
>>
>> bahUni brahma-lakSANi zaMkara-indra-zatAni ca |
>>
>> नारायण-सहस्राणि समतीतानि राघव ॥४।४७।४॥
>>
>> nArAyaNa-sahasrANi samatItAni rAghava ||4||
>>
>> .
>>

>> *there are*
>>
>> *many hundreds of thousands of brahmAs *
>>
>> *with hundreds more shankaras and indras *
>>
>> *and thousands of nArAyaNas *
>>
>> *child of the raghu.Clan *
>>
>> *...*

>>
>> ~vlm.4 There have been many millions of Brahmas and many hundreds of
>> shivas and indras together with thousands of nArAyaNas that have gone by.
>>
>>
>>
>> अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिश: ।
>>
>> anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |
>>
>> नाना-आचार-विहाराणि विहरन्ति सहस्र.श: ॥४।४७।५॥
>>
>> nAnA-AcAra-vihArANi viharanti sahasra.za: ||05||
>>
>> .
>>

>> *... *
>>
>> *and *
>>
>> *in other different Cosmic.Eggs*
>>
>> *many more*
>>
>> *in their thousands*
>>
>> *pursue their various ways and manners*
>>
>> *. *

>>
>>
>>
>> तुल्य-कालम् अनन्तेषु काल-अन्तर-भवेषु च ।
>>
>> tulya-kAlam ananteSu kAla-antara-bhaveSu ca |
>>
>> जगत्सु प्रोद्भविष्यन्ति बहून्य्_अन्यानि भूरिश: ॥४।४७।६॥
>>
>> jagatsu prodbhaviSyanti bahUni_anyAni bhUriza: ||06||
>>
>> .
>>

>> tulya-kAlam - *at the same time*
>>
>> ananteSu jagatsu - *in boundless worlds *
>>
>> prodbhaviSyanti - *they will produce*
>>
>> bahUni anyAni - *many others*
>>
>> bhUri.zas - *aplenty. *

>>
>> ~vlm.6. There will also be many other productions in the worlds,
>> synchronous with others, and many to be born at times remotely distant from
>> one another.
>>
>> ~m.5-6. In this universe and in many other varieties and multitudes of
>> universes, thousands of kinds of gods and ‘asuras’ with different
>> traditions and behavioral codes are moving about even now. They are born
>> again and again in many of the universe that exist now and that come into
>> being in future.
>>
>>
>>
>> तेषाम् अब्ज-उद्भव-आdIनां ब्रह्माण्डेषु दिवौकसम्।
>>
>> teSAm abja-udbhava-AdInAm brahmANDeSu divaukasam|
>>
>> उत्पत्तयो महाबाहो विचित्राभ्युत्थिता इव ॥४।४७।७॥
>>
>> utpattaya:_ mahAbAho vicitra-abhyutthitA:_ iva ||07||
>>
>> .
>>

>> teSAm तेषाम् *of those*
>>
>> abja-udbhava-AdInAm अब्ज-उद्भव-आdIनाम् *mudborn lotus.springing-seated*
>>
>> brahmANDeSu ब्रह्माण्डेषु *brahma-eggs*
>>
>> divaukasam दिवौकसम् *to a god*
>>
>> utpattayo उत्पत्तयः *rising.up*
>>
>> mahAbAho महाबाहो *Great Archer*
>>
>> vicitra-abhyutthitA iva विचित्र-अभ्युत्थिता इव *as.if variously arisen
>> (to honor).*

>>
>> ~m.7 The creation of these godly beings in the universes created by
>> various brahmAs a will be of surprising variety.
>>
>> ~sv.7 however, even the creations of these gods were but the jugglery of
>> Maya!
>>
>> ~vlm.7. Among these, the births of brahmA and the other gods in the
>> different worlds, are as wonderful as the productions of many things in a
>> magic show.
>>

>> *jd.7 - teSAm तेषाम् *of those*abja-udbhava-AdInAm अब्ज-उद्भव-आdIनाम् *mudborn
>> lotus.springing-seated*brahmANDeSu ब्रह्माण्डेषु *brahma-eggs*divaukasam
>> दिवौकसम् *to a god*utpattayo उत्पत्तयः *rising.up*mahAbAho महाबाहो *Great
>> Archer*vicitra-abhyutthitA iva विचित्र-अभ्युत्थिता इव *as.if variously
>> arisen (to honor).*

>>
>>
>>
>> कदा.चित्_सृष्टय: शार्व्य: कदा.चित्_पद्मज-उद्भवा: ।
>>
>> kadA.cit_sRSTaya: zArvya: kadA.cit_padmaja-udbhavA: |
>>
>> कदा.चिद्_अपि वैष्णव्य: कदा.चिन्_ मुनि-निर्मिता: ॥४।४७।८॥
>>
>> kadA.cit_api vaiSNavya: kadA.cin_muni-nirmitA: ||8||
>>
>> .
>>

>> *somewhen *
>>
>> *they are productions of rudra the Terrible *

>>
>> * the vedic form of shiva
>>

>> *& *
>>
>> *somewhen *
>>
>> *the rising of the Lotus-Born brahmA the Immense *
>>
>> *: *
>>
>> *somewhen too *
>>
>> *of viSNu the Pervader *
>>
>> *& *
>>
>> *somewhen *
>>
>> *they're made by *
>>
>> *a muni*
>>
>> *...*

>>
>> ~vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are
>> born of brahmA, somewhen also of viSNu and somewhen they are created by
>> manu {*jd. only <muni> in my 3 eds.}.
>>
>> #zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned
>> together with bhava and other names of rudra-ziva). —>#zArva . #zArvI
>> relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the
>> east, varbRS.)
>>

>> *jd.8 - kadA.cit sRSTaya: zArvya: कदाचित्_sRष्टयः शार्व्यः ... *somewhen
>> the creations of rudra*kadA.cit padmaja-udbhavA: कदाचित्_पद्मज-उद्भवाः *somewhen
>> the arising of the Lotus-Born brahmA*kadA.cid api vaiSNavya: कदाचिद्_अपि
>> वैष्णव्यः *somewhen too of viSNu*kadA.cin manu-nirmitA: कदाचिन्_मनु-
>> निर्मिताः *somewhen the formations of manu... *

>>
>>
>>
>> कदा.चित्_पद्म.जो ब्रह्मा कदा.चित् सलिल-उद्भवा: ।
>>
>> kadA.cit_padma.ja:_ brahmA kadA.cit salila-udbhavA: |
>>
>> अण्ड-उद्भव: कदा.चित् तु कदा.चिज्_जायते_sम्बरात् ॥४।४७।९॥
>>
>> aNDa-udbhava: kadA.cit tu kadA.cit_jAyate_ambarAt ||9||
>>
>> .
>>

>> *brahmA *
>>
>> *is *
>>
>> *somewhen*
>>
>> *lotus.born *
>>
>> *somewhen*
>>
>> *sprung from the waters *
>>
>> *but *
>>
>> *sprung from an egg*
>>
>> *somewhen *
>>
>> *& *
>>
>> *somewhen*
>>
>> *born from the sky*
>>
>> *. *

>>
>> ~vlm. One brahmA was lotus-born, another was produced from the water; and
>> a third was born of an egg, and the fourth was produced in the air. (These
>> are named as the #padmaja, #nArAyana, #aNDaja and #mAruta).
>>
>>
>>
>> कस्मिंश्.चिद्_अण्डे त्र्यक्षो_अर्क: कस्मिंश्.चिद्_अपि वासव: ।
>>
>> kasmin.cit_aNDe try.akSa:_arka: kasmin.cit_api vAsava: |
>>
>> कस्मिंश्.चित्_पुण्डरीक-अक्ष: कस्मिंश्.चिन्_त्र्यक्ष एव हि ॥४।४७।१०॥
>>
>> kasmin.cit_puNDarIka-akSa: kasmin.cin_tryakSa eva hi ||10||
>>

>> *. *
>>
>> *somewhere*
>>
>> *in an Egg*
>>
>> *shiva's the sun;*
>>
>> *somewhere too the Good.vasus,*
>>
>> *somewhere the Lotus.petal-eyed,*
>>
>> *and somewhere the three-eyed too*
>>
>> *. *

>>
>> ~m.10 Some universes are looked after by sun. Some are looked after by
>> viSNu. Some are looked after by Maheswara. Some are looked after by indra.
>>
>> ~sv.10 In some universes brahmA is the supreme deity, in others it is the
>> Sun, indra, nArAyaNa or Siva.
>>
>> ~vlm.10. In one egg the sun was born with all his eyes, and in another
>> VAsava"the indra; in some one was born the lotus-eyed viSNu, and in another
>> he with his three eyes as Siva.
>>
>>
>>
>> कस्याम्.चिद्_भूर्_अभूत्_सृष्टौ नीरन्ध्र-तरु=संकटा ।
>>
>> कस्याम्.चिन्_नर-नीरन्ध्र कस्याम्.चिद्_भू.धर-आवृता ॥४।४७।११॥
>>
>> kasyAm.cit_bhU:_abhUt_sRSTau nIrandhra-taru=saMkaTA |
>>
>> kasyAm.cin_nara-nIrandhra kasyAm.cit_bhU.dhara-AvRtA ||
>>
>> 11||
>>

>> *in some world*
>>
>> *there was a creation that was thick with trees*
>>
>> *in some*
>>
>> *thick with people *
>>
>> *+ *
>>
>> *in some *
>>
>> *thronged with earth.bearing mountains*
>>
>> *...*

>>
>>
>>
>> भूर्_अभून्_मृण्.मयी काचित्_काचिद्_आसीद्_दृषन्.मयी ।
>>
>> bhU:_abhUn_mRN.mayI kAcit_kAcit_AsIt_dRSan.mayI |
>>
>> आसीद्-द् हेम.मयी काचित्_काचित्_ताम्र.मयी तथा ॥४।४७।१२॥
>>
>> AsId-d hema.mayI kAcit_kAcit_tAmra.mayI tathA ||12||
>>

>> *.*
>>
>> *...*
>>
>> *the Earth became*
>>
>> *something muddy*
>>
>> *or it was*
>>
>> *something made of stone*
>>
>> *or*
>>
>> *something made of ice and snow*
>>
>> *or*
>>
>> *something made of copper*
>>
>> *...*

>>
>>
>>
>> इह_एव कानि चित्राणि जगन्त्य्_अन्यान्यथान्यथा ।
>>
>> iha_eva kAni citrANi jaganti_anyAnyathAnyathA |
>>
>> अन्यान्य्_एक-एक-लोकानि निर्महांस्य्_अपि कानिचित् ॥४।४७।१३॥
>>
>> anyAni_eka-eka-lokAni nirmahAMsi_­api kAnicit ||13||
>>

>> *. *
>>
>> *for here*
>>
>> *what wonder.worlds there are*
>>
>> *(and others also otherwise)*
>>
>> *different worlds*
>>
>> *(seen one.by.one)*
>>
>> *while some others are lacklustre.*

>>
>>
>>
>> अनन्तानि जगन्त्य्_अस्मिन्_ब्रह्म.तत्त्व-महाम्बरे ।
>>
>> anantAni jaganti_asmin_brahma.tattva-mahAmbare |
>>
>> अम्भोधि-वीचि.जलवन्_निमज्जन्त्य्_उद्भवन्ति च ॥४।४७।१४॥
>>
>> ambhodhi-vIci.jalavan_nimajjanti_udbhavanti ca ||14||
>>
>> .
>>

>> *boundless worlds*
>>
>> *here *
>>
>> *in the great sky of brahman-Thatness *
>>
>> *are ocean.wave-waterlike*
>>
>> *and now they sink and now they rise.*
>>
>> *. *

>>
>>
>>
>> यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।
>>
>> yathA taraGgA jaladhau mRgatRSNA marau yathA |
>>
>> कुसुमानि यथा चूते तथा विश्व-श्रिये परे ॥४।४७।१५॥
>>
>> kusumAni yathA cUte tathA vizva-zriye pare ||15||
>>
>> yathA taraGgA: jaladhau
>>

>> *like waves in the waters *
>>
>> mRgatRSNA: marau yathA
>>
>> *like a mirage in the desert *
>>
>> kusumAni yathA cUte
>>
>> *like blossoms in a mango tree *
>>
>> tathA vizva-zriye pare
>>
>> *such are the glories of the world in the Supreme *

>>
>> ~vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers
>> on a mango tree, so do the riches of the Universe appear in the Supreme
>> Reality.
>>
>> m.15 The glory and beauty of a universe abides in the Absolute like waves
>> in a sea, like mirage in a desert, like flowers on a mango tree.
>>
>> ~vlm.15. The splendours of worlds, are seen in the SUPREME like waves in
>> the sea, and as the mirage in the sandy desert; they abide in Him as
>> flowers on the mango tree.
>>
>> ~sv.15-16 This creation is beginningless.
>>
>>
>>
>> भानोर्_गणयितुम् शक्या रश्मिषु त्रसरेणव: ।
>>
>> bhAno:_gaNayitum zakyA razmiSu trasareNava: |
>>
>> आलोल-वपुषो ब्रह्म तत्त्वेन जगताम् गणा: ॥४।४७।१६॥
>>
>> Alola-vapuSo brahma tattvena jagatAm gaNA: ||16||
>>
>> bhAno:_gaNayitum
>>

>> *to enumerate the sun's *
>>
>> zakyA: - *they are able* =
>>
>> razmiSu trasareNava: - *x* =
>>
>> Alola-vapuSa: brahma - *x* =
>>
>> tattvena jagatAm gaNA: - *x*.

>>
>> ~m.16 One can count the shining particles in a ray of sun. But it is not
>> possible to count the number of worlds in this brahman-nature.
>>
>> ~vlm.16. It may be possible to count the particles of the solar rays, but
>> not the number of worlds abounding in the Supreme Spirit.
>>
>> ~sv.15-16 This creation is beginningless.
>>
>>
>>
>> यथा मशक-जालानि वर्ष.आदिष्व्_आकुलानि तु ।
>>
>> उत्पत्त्य-उत्पत्त्य नश्यन्ति तथा_इमा लोक-सृष्तय: ॥४।४७।१७॥
>>
>> yathA mazaka-jAlAni varSa.AdiSu_AkulAni tu |
>>
>> utpattya-utpattya nazyanti tathA_imA loka-sRStaya: ||17||
>>
>> yathA mazaka-jAlAni
>>

>> *as a cloud of mosquitos *
>>
>> varSa.AdiSu_AkulAni tu
>>
>> *tho thronging in the rainy weather *
>>
>> utpattya-utpattya
>>
>> *befalling and befalling *
>>
>> nazyanti
>>
>> *they perish *
>>
>> tathA imA loka-sRStaya:
>>
>> *such are the world-creations. *

>>
>> ~m.17 The birth and dissolution of these worlds is similar to the birth
>> and death of mosquitoes in rainy season.
>>
>> ~sv.17 In this 'city of brahman' (which is the infinite consciousness or
>> the consciousness in the space of one's heart) these universes arise and
>> vanish again and again.
>>
>> ~vlm.17. These multitudes of worlds rise and fall in the Universal
>> Spirit, like gnats flying and following others in swarms in the rainy
>> season.
>>
>> ~vwv.389/17 As masses of mosquitoes afflicted during the rains and the
>> like perish, having been produced repeatedly, so do these creations of
>> worlds.
>>
>> They're like a cloud of mosquitoes that throng in the rainy weather,
>>
>> falling-out everywhere.
>>
>> They die.
>>
>> Such are the world-creations too.
>>
>>
>>
>> न च विज्ञायते कस्मात्_कालात्_प्रभृति च आगता: ।
>>
>> na ca vijJAyate kasmAt_kAlAt_prabhRti ca AgatA: |
>>
>> नित्य-आगम-अपाय-परा एता: सर्ग-परम्परा: ॥४।४७।१८॥
>>
>> nitya-Agama-apAya-parA etA: sarga-paramparA: ||18||
>>
>> .
>>
>> na ca vijJAyate
>>

>> *nor is it understood *
>>
>> kasmAt_kAlAt_prabhRti ca AgatA:
>>
>> *from what time they have first come *
>>
>> nitya-Agama-apAya-parA: etA:
>>
>> ever-come-gone-next
>>
>> *these constantly coming-and-going *
>>
>> sarga-paramparA:
>>
>> *sequences of Creation. *

>>
>> ~m.18 No one knows since when this chain of creations is happening. This
>> flows in continuous and eternal.
>>
>> ~sv.18 But these are different from the one infinite consciousness.
>>
>> ~vlm.390/18. It is not known since when they have been in existence, and
>> what numbers of them have gone by, and are remaining at the present time.
>>
>> Nor is it well understood from what time they have first come, all these
>>
>> constantly coming-and-going, one-after-the-next creations.
>>
>>
>>
>> अनादिमत्यो_अविरतम् प्रस्फुरन्ति तरङ्गवत् ।
>>
>> anAdimatyo_aviratam prasphuranti taraGgavat |
>>
>> पूर्वात्_पूर्वम् किल_अभूवंस्_तत: पूर्वतरम् यथा ॥४।४७।१९॥
>>
>> pUrvAt_pUrvam kila_abhUvaMs_tata: pUrvataram yathA ||19||
>>
>> .
>>

>> *beginninglessly, endlessly, *
>>
>> *all these worlds emanate like waves—*
>>
>> *from first to next they each appear *
>>
>> *from That, from the earlier, on. *
>>
>> anAdimatya: aviratam
>>
>> *from the beginningless, constantly *
>>
>> prasphuranti taraGgavat
>>
>> *they emanate like waves *
>>
>> pUrvAt pUrvam kila abhUvan
>>
>> *one after another they just appear *
>>
>> tata: pUrvataram yathA
>>
>> *from That, the earlier, so. *

>>
>> ~m.19 This infinite sequence (of creations) is sparkling and flashing
>> like waves (in a sea). There was a creation before this. There must have
>> been one prior to that.
>>
>> ~vlm.19. They have been rolling without beginning like the billows of the
>> sea; those that are past and gone had their previous ones, and they their
>> prior ones also.
>>
>> ~vwv.391/19 (These creations) which are beginningless, continually expand
>> (or spread far and wide) like waves. They indeed arose before the previous
>> ones as those earlier than them did.
>>
>> ~sv.19 -20-21 19-21 These creations, whether they are gross or subtle,
>> whether established or disintegrating,...
>>
>>
>>
>> भूत्वा भूत्वा प्रलीयन्ते स.सुर-असुर-मानवा: ।
>>
>> bhUtvA bhUtvA pralIyante sa.sura-asura-mAnavA: |
>>
>> सरित्-तरङ्ग-भङ्ग्या एव समस्ता भूत-जातय: ॥४।४७।२०॥
>>
>> sarit-taraGga-bhaGgyA eva samastA bhUta-jAtaya: ||20||
>>
>> .
>>

>> *becoming and becoming *
>>
>> *they dissolve *
>>
>> *with all their Brightlings and Darklings and Humankind*
>>
>> *as.if in rolling river-waves*
>>
>> *:*
>>
>> *just so are all the species of beings.*

>>
>> .
>>
>> ~vwv.392/20 All classes of beings along with gods, demons and men vanish,
>> having been born repeatedly, only in the manner of the waves of a river.
>>
>>
>>
>> यथा_इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड-पङ्क्तय: ।
>>
>> yathA_idam aNDam vairiJcam tathA brahmANDa-paGktaya: |
>>
>> या: सहस्रा: परिक्षीणा नाडिका वत्सरेषु_इव ॥४।४७।२१॥
>>
>> yA: sahasrA: parikSINA nADikA vatsareSu_iva ||21||
>>

>> yathA - *as*
>>
>> idam aNDam vairiJcam - *x* =
>>
>> tathA *thus *
>>
>> brahmANDa-paGktaya: * - x + *
>>
>> yA: sahasrA: parikSINA nADikA vatsareSu_iva - *x*.

>>
>> ~m.21 Many universes, innumerable to count, like the one of this brahmA,
>> have come and gone like instants of time in an year.
>>
>> ~vlm.21. There are series of mundane worlds like the egg of brahmA, which
>> pass away by thousands like the hours in course of the year.
>>
>> ~sv.19 -20-21 19-21 These creations, whether they are gross or subtle,
>> whether established or disintegrating,...
>>
>>
>>
>> अन्या: संप्रति विद्यन्ते वर्तमान-शरीरका: ।
>>
>> anyA: saMprati vidyante vartamAna-zarIrakA: |
>>
>> प्रान्ते ब्रह्मपुरस्य_अस्य वितते ब्रह्मण: पदे ॥४।४७।२२॥
>>
>> prAnte brahmapurasya_asya vitate brahmaNa: pade ||22||
>>
>> .
>>

>> anyA: saMprati vidyante - *x*
>>
>> vartamAna-zarIrakA: *- x + *
>>
>> prAnte brahmapurasya asya - *x*
>>
>> vitate brahmaNa: pade *- x. *

>>
>> ~m.22 The universes at the present time which are manifest in the body of
>> present brahmA, are abiding in the vast state of brahman.
>>
>> ~vlm.22. There are many such bodies revolving at present, in the spacious
>> mind of brahmA; beside the mundane system of brahmA (brahmanda).
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>
>>
>>
>> ब्रह्मण्य्_अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म-पुर=श्रिय: ।
>>
>> brahmaNi_anyA bhaviSyanti brAhmya:_ brahma-pura=zriya: |
>>
>> पुनस्_ताश्_च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिर: ॥४।४७।२३॥
>>
>> punas_tA:_ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||23||
>>
>> .
>>

>> *there will be others that become in the brahman*
>>
>> *brAhmicities full of brahma-cities*
>>
>> *.*
>>
>> *again they will be destroyed*
>>
>> *having.become and **having.become*
>>
>> *the beat of a repeating song*
>>
>> *. *

>>
>> ~m.23 These universes, created by brahmA, appear and disappear again and
>> again, like sound.
>>
>> ~vlm.23. There will grow many more mundane worlds in the infinity of the
>> divine mind, and they will also vanish away in course of time, like the
>> evanescent sounds in the air.
>>

>> *jd.23 - brahmaNi_anyA bhaviSyanti ब्रह्मणि_अन्याः भविष्यन्ति *there
>> will be others in the brahman*brAhmyo brahma-pura=zriya: ब्राह्म्यः
>> ब्रह्म-पुरश्रियः *brahmic, full of brahma-cities.*punas_tA:_ca
>> vinaGkSyanti पुनर्_ताः_च विनङ्क्ष्यन्ति *again they will be destroyed*bhUtvA
>> bhUtvA yathA gira: भूत्वा भूत्वा यथा गिरः *becoming and
>> becomingrepeating/echoing like (the chorus of) a song. *

>>
>>
>>
>> ब्रह्मण्य्_अन्या भविष्यन्त्य: स्थिता: सर्ग-परम्परा: ।
>>
>> brahmaNi anyA_ bhaviSyantya: sthitA: sarga-paramparA: |
>>
>> घटा इव मृदो राशाव्_अङ्कुरे पल्लवा इव ॥४।४७।२४॥
>>
>> ghaTA_ iva mRdo rAzAu_aGkure pallavA iva ||24||
>>
>> .
>>

>> brahmaNi *- in the brahman.Immensity*
>>
>> anyA: bhaviSyantya: sthitA: sarga-paramparA: *- others will become
>> existent Creation-parades*
>>
>> ghaTA: iva mRdo: rAzau *- like pots in a lump of clay*
>>
>> aGkure pallavA: iva *- like branches in a sprout. *

>>
>> ~m.24 Even the future creations (will appear and decline) and abide in
>> brahman like pot in mud and sprout in seed.
>>
>> ~vlm.24. Other worlds will come into existence in the course of other
>> creations, as the pots come to be formed of clay, and the leaves grow from
>> germs in endless succession. (Here brahmA is made the material cause of
>> all).
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>

>> *jd.24 - brahmaNi *- in the brahman.Immensity* anyA: bhaviSyantya:
>> sthitA: sarga-paramparA: *- others will become existent Creation-parades*
>> ghaTA: iva mRdo: rAzau *- like pots in a lump of clay* aGkure pallavA:
>> iva *- like branches in a sprout. *

>>
>>
>>
>> यावद्_ब्रह्म चिद्.आकाशे तथा त्रिभुवन-श्रिया: ।
>>
>> yAvat_brahma cid.AkAze tathA tribhuvana-zriyA: |
>>
>> स्फार-आकार-विकार-आढ्य: प्रेक्ष्यमाणा न किम्.चन ॥४।४७।२५॥
>>
>> sphAra-AkAra-vikAra-ADhya: prekSyamANA na kim.cana ||25||
>>
>> .
>>

>> yAvat - *x* =
>>
>> brahma cid.AkAze - *x* =
>>
>> tathA tribhuvana-zriyA: *- ** - x + *
>>
>> sphAra-AkAra-vikAra-ADhya: -
>>
>> *x *sphAra-AkAra-vikAra-*ripe* a: =
>>
>> prekSyamANA na kim.cana *- x. *

>>
>> ~m.25 As long as the truth is not perceived, these creations and the
>> three worlds will be seen with wide forms and distortions in the
>> consciousness-ether (chidākasa).
>>
>> ~vlm.25. So long doth the glory of the three worlds appear to the sight,
>> as long as it is not seen in the intellect, in the manner as it exists in
>> the divine mind.
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>
>>
>>
>> उन्मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य्_असच्-छ्रिय: ।
>>
>> unmajjantya:_ nimajjantya:_ na satyA na_api_asat-zriya: |
>>
>> जड-आरम्भा वितन्वन्त्यस्_ता एव खलता इव ॥४।४७।२६॥
>>
>> jaDa-ArambhA vitanvantya:_tA eva khalatA iva ||26||
>>
>> .
>>

>> unmajjantya: nimajjantya: *- x*
>>
>> na satyA: na_api_asac-chriya: - *not realities nor yet compounded
>> unrealities*
>>
>> jaDa-ArambhA vitanvantya: *- x*
>>
>> tA: eva khalatA: iva *- x. *

>>
>> ~m.26 This world, which emerges and immerses itself, is neither real nor
>> unreal. Starting as inconscient and extending far and wide, it is like a
>> streak in the sky.
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>
>> ~vlm.26. The rising and falling of worlds are neither true nor wholly
>> false; they are as the fanfaronade of fools, and as orchids of the air.
>>
>>
>>
>> तरङ्ग-सम.धर्मिण्यो दृष्ट-नष्ट=शरीरका: ।
>>
>> taraGga-sama.dharmiNya:_ dRSTa-naSTa=zarIrakA: |
>>
>> सर्वासाम् सृष्टि-राशीनाम् चित्र-आकार-विचेष्टिता: ॥४।४७।२७॥
>>
>> sarvAsAm sRSTi-rAzInAm citra-AkAra-viceSTitA: ||27||
>>
>> .
>>

>> taraGga-sama.dharmiNya: *- x*
>>
>> dRSTa-naSTa=zarIrakA: *- x*
>>
>> sarvAsAm sRSTi-rAzInAm *- x*
>>
>> citra-AkAra-viceSTitA: *- x. *

>>
>> ~vwv.385/27b There are manifold forms and movements for all the
>> multitudes of created worlds.
>>
>> ~m.27 This world is like a wave in behavior. It has a body which is
>> destroyed by (mere) appropriate perception. All these creations are full of
>> strange shapes and actions.
>>
>> ~vlm.27. All things are of the manner of sea waves, which vanish no
>> sooner than they appear to view, and they are all of the nature of
>> paintings, which are impressed in the mind.
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>
>>
>>
>> चित्र-आकार-विकाराश्_च चित्र-रूपा हि सृष्टय: ।
>>
>> citra-AkAra-vikArA:_ca citra-rUpA:_ hi sRSTaya: |
>>
>> व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि-दृष्टय: ॥४।४७।२८॥
>>
>> vyatiriktA:_ na sarveSAm samastA: sRSTi-dRSTaya: ||28||
>>
>> .
>>

>> citra-AkAra.vikArA: ca citra-rUpA: *- strange shapes & changing shapes *
>>
>> hi *- x*
>>
>> sRSTaya: *- creations*
>>
>> vyatiriktA: na sarveSAm - *not separate from everything*
>>
>> samastA: sRSTi-dRSTaya: *- x. *

>>
>> #bhU bhavati —>#sRSTi / #dRSTi —>#>as asti
>>
>> ~m.28 These creations are full of variety and multitude of strange shapes
>> and deformations. From the point of creation there is nothing incoherent or
>> inconsistent in these.
>>
>> ~vlm.28. The world is a perspective, and all things are but paintings in
>> it; they are not without the tableau of the mind, and are represented in it
>> as the figures on a canvas.
>>
>>
>>
>> तत्त्व.ज्ञ-विषये राम सलिलाद्_इव वृष्टय: ।
>>
>> tattva.jJa-viSaye rAma salilAt_iva vRSTaya: |
>>
>> आयान्ति सृष्टयो देवाज्_जलदाद्_इव वृष्टय: ॥४।४७।२९॥
>>
>> AyAnti sRSTaya:_ devAt_jaladAt_iva vRSTaya: ||29||
>>
>> .
>>
>> tattva.jJa-viSaye
>>

>> *with regard to a Thatness.knower,*
>>
>> *rAma*,
>>
>> salilAt_iva
>>
>> *as from the waters *
>>
>> vRSTaya: AyAnti
>>
>> *the rains proceed, *
>>
>> sRSTaya: devAt
>>
>> *(so) the creations (proceed) from a god *
>>
>> jaladAt_iva vRSTaya:
>>
>> *like the rains from a cloud. *

>>
>> Note the structure, reading #vRSTaya: in a double sense: as from the
>> ocean there comes rain, so from a deity come the creations. There's no

>> vyatiriktA: na sarveSAm *– not distinct from all things*
>>
>> samaptA: sRSTi-dRSTaya: *- x*
>>
>> vyatiriktA: *- distinct*
>>
>> drava-ambhodhi-svASThIlA: - *x*
>>
>> zAlmalo: iva *– from a silk.cotton tree. *

>>
>> #zAlmala the silk-cotton tree; one of the Dvîpas.
>>
>> #asthi aSThi aSThIlA a round pebble or stone.
>>
>> ~m.29-30. However from the point of view of jnanis these are like water
>> in rain. They are like downpour of rain from water-bearing clouds.
>>
>> ~vlm.30. The visible creation is no more distinct from God, than the sea
>> water exuding from the earth and the earth itself, and the leaves and seeds
>> of the Simul tree from the tree itself.
>>
>> ~sv.22-32 ... are all garlands of the subtle elements which have all
>> arisen from the infinite space of consciousness.
>>
>>
>>
>> इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।
>>
>> iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |
>>
>> परमान्_नभसो जातास्_तन्मात्र-मल=मालिका ॥४।४७।३१॥
>>
>> paramAn_nabhasa:_ jAtA:_tanmAtra-mala=mAlikA ||31||
>>
>> .
>>

>> *here in creations, rAghava, growing bits born from the Absolute Sky*
>>
>> *a necklace made of elemental beads*.

>>
>> .
>>
>> ~m.31 O Rāghava, in this world all that is high and well-nourished and
>> all that is lowly are parts of a garland of subtle elements and energies
>> (tanmatras) emerging out of the great ether.
>>
>>
>>
>> कदा.चित् प्रथमम् वायु: प्रतिष्ठाम् अधिगच्छति ।
>>
>> kadA.cit prathamam vyoma pratiSThAm adhigacchati |
>>
>> तत: प्रजायते ब्रhmA वायुजो_असौ प्रजापति: ॥४।४७।३२॥
>>
>> tata: prajAyate brahmA vyoma.jo_asau prajApati: ||32||
>>
>> .
>>

>> *somewhen*
>>
>> *after* *the Air has become located*
>>
>> *brahmA is produced* *as the windborn Grandfather prajApati*
>>
>> *.*

>>
>> ~vlm.32. Somewhen the subtile air is solidified in the form of the
>> atmosphere, and therefrom is produced the great brahmA, thence called the
>> air-borne lord of creatures.
>>

>> *jd.32 - kadA.cit *- **somewhen *prathamam *- **at first*vAyu:
>> pratiSThAm adhigacchati - *the Air becomes established*tata: prajAyate
>> brahma - *thus the brahman is produced*vAyujo_asau prajApati: - *as the
>> windborn grandfather prajApati. *

>>
>>
>>
>> कदा.चित्_प्रथमम् वायु: प्रतिष्ठाम् अधिगच्छति ।
>>
>> kadA.cit_prathamam vAyu: pratiSThAm adhigacchati |
>>
>> तत: प्रजायते ब्रह्मा वायु.जो_असौ प्रजापति: ॥४।४७।३३॥
>>
>> tata: prajAyate brahmA vAyu.ja:_asau prajApati: ||33||
>>

>> *somewhen*
>>
>> *after the Air element stabilizes*
>>
>> *from That*
>>
>> *brahmA the Immense is born as the **air-born prajApati.Ancestor.*

>>
>> .
>>
>>
>>
>> कदा.चित्_प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।
>>
>> kadA.cit_prathamam teja: pratiSThAm adhigacchati |
>>
>> तत: प्रजायते कर्ता तेजसो_असौ प्रजापति: ॥४।४७।३४॥
>>
>> tata: prajAyate kartA tejasa:_asau prajApati: ||34||
>>
>> .
>>

>> *somewhen*
>>
>> *after the Fire element stabilizes*
>>
>> *from That is born the Maker of Fire as *
>>
>> *brahmA the Immense is born as this **prajApati.Ancestor*
>>
>> *.*

>>
>>
>>
>> कदा.चित्_प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।
>>
>> kadA.cit_prathamam vAri pratiSThAm adhigacchati |
>>
>> तत: प्रजायते ब्रह्मा वारिजो_असौ प्रजापति: ॥४।४७।३५॥
>>
>> tata: prajAyate brahmA vAri.ja:_asau prajApati: ||35||
>>
>> .
>>

>> *somewhen*
>>
>> *after the Water element stabilizes*
>>
>> *from That is born brahmA the Waterborn as the **prajApati.Ancestor*
>>
>> *. *

>>
>>
>>
>> कदा.चित्_प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।
>>
>> kadA.cit_prathamam pRthvI sphAratAm adhigacchati |
>>
>> तत: प्रजायते ब्रह्मा पार्थिवो_असौ प्रजापति: ॥४।४७।३६॥
>>
>> tata: prajAyate brahmA pArthiva:_asau prajApati: ||36||
>>
>> .
>>

>> *somewhen*
>>
>> *after the Earth extends and stabilizes*
>>
>> *from That brahmA is born as the Earthly **prajApati.Ancestor*
>>
>> *. *

>>
>> इदम् चत्वारि संपीड्य पञ्चमम् वर्धते यदा ।
>>
>> idam catvAri saMpIDya paJcamam vardhate yadA |
>>
>> तदा तज्_जात एवैष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥
>>
>> tadA tat_jAta eva_eSa kurute jAgatIm kriyAm ||37||
>>
>> .
>>

>> idam catvAri saMpIDya - *this quartet being compressed, *
>>
>> paJcamam vardhate yadA - *when the fifth grows/increases, *
>>
>> tadA taj jAta eva - *x*
>>
>> eSa kurute jAgatIm kriyAm – *this causes worldly activity*.

>>
>> ~m.37 (Somewhen) four energies are pressed together and increased by the
>> fifth element. What emerges from that performs the creative action.
>>
>> ~vlm.37. It is by extraction of the essences of these four brahmAs, that
>> a fifth is formed under the name of the quintuple brahmA, who is the
>> creation of the present world.
>>
>> ~sv. Somewhen, space gets established first, and the Creator is said to
>> be born of space; at other times, air gets established first, and at other
>> times, fire, water or earth; and the Creator gets an appropriate title.
>>
>>
>>
>> कदा.चिद्_अप्सु वायौ वा सु.स्फारे वा_अपि तेजसि ।
>>
>> kadA.cit_apsu vAyau vA su.sphAre vA_api tejasi |
>>
>> स्वयम् संपद्यते_अकस्मात्_पुमान्_प्रकृति-भावित: ॥४।४७।३८॥
>>
>> svayam saMpadyate_akasmAt pumAn prakRti-bhAvita: ||38||
>>
>> .
>>

>> *whenever *
>>
>> *in water or in wind *
>>
>> su.sphAre vA_api tejasi * - or in the spreading of a fire + *
>>
>> svayam saMpadyate 'kasmAt - *x* =
>>
>> pumAn_prakRti-bhAvita: - *x*.

>>
>> ~m.38 Somewhen air, water, fire together form a personality by accident
>> (and he performs the creative action).
>>
>> ~vlm.38. It is somewhen by the condensation of water, air or heat, that a
>> being is produced in the form of a male or female.
>>
>> ~sv. Somewhen, space gets established first, and the Creator is said to
>> be born of space; at other times, air gets established first, and at other
>> times, fire, water or earth; and the Creator gets an appropriate title.
>>
>>
>>
>> तस्य_अथ शब्दो वदनात्_कदा.चिज्_जायते पदात् ।
>>
>> tasya_atha zabda:_ vadanAt_kadA.cit_jAyate padAt |
>>
>> कदा.चिद्_अंशात्_पृष्टाद्_वा कदा.चिल्_लोचनात्_करात् ॥४।४७।३९॥
>>
>> kadA.cit_aMzAt_pRSTAt_vA kadA.cil_locanAt_karAt ||39||
>>
>> .
>>

>> tasya_atha - *from that next* =
>>
>> zabda:_ vadanAt - *sound from the face* =
>>
>> *somewhen*
>>
>> jAyate padAt *- is born as a verse + *
>>
>> *somewhen*
>>
>> aMzAt_pRSTAt_vA - *x* =
>>
>> *somewhen*
>>
>> locanAt_karAt * - x. *

>>
>> ~m.39 Then sound issues forth somewhen from his face, somewhen from the
>> feet, somewhen from his bottom and somewhen from his eyes and hands.
>>
>> ~vlm.39. It is somewhen from the speaking mouth of this being, and from
>> his feet and back and the eyes, that different men are produced under the
>> appellations of BrAhmana, Kshatriya, Vaisya and Sudras. (These Kshatriyas
>> are born from the arms and eyes according to manu).
>>
>> ~sv.39-40 From this Creator's body there arise'words' like brAhmaNa (a
>> priest) etc., and these words become'living beings' with appropriate
>> designations.
>>
>>
>>
>> कदा.चित्_पुरुषस्य_अस्य नाभौ पद्मम् प्रजायते ।
>>
>> kadA.cit_puruSasya_asya nAbhau padmam prajAyate |
>>
>> तस्मिन्_संवर्धते ब्रह्मा पद्मजो_असौ प्रकीर्तित: ॥४।४७।४०॥
>>
>> tasmin_saMvardhate brahmA padmajo_asau prakIrtita: ||40||
>>
>> .
>>

>> *somewhen*
>>
>> *the navel of the Person puruSha gives rise to a lotus*
>>
>> *and there grows-up*
>>
>> *brahmA the Immense , the acclaimed LotusBorn*
>>
>> *.*

>>
>>
>>
>> माया_इयम् स्वप्नवद्_भ्रान्तिर्_मिथ्या-रचित-चक्रिका ।
>>
>> mAyA_iyam svapnavat_bhrAnti:_mithyA-racita-cakrikA |
>>
>> मनोराज्यम् इव_आलोल-सलिल-आवर्त-सुन्दरी ॥४।४७।४१॥
>>
>> manorAjyam iva_Alola-salila-Avarta-sundarI ||41||
>>
>> .
>>

>> *This*
>>
>> *is*
>>
>> *mAyA*
>>
>> *a delusion like a dream*
>>
>> *a falsely fancied construction as imaginary as water*
>>
>> *whirling in a lovely pool*
>>
>> *.*

>>
>> ~m. ... an empire of the mind charming like a vortex in water.
>>
>> ~vwv. ... the beautiful eddy in agitated waters ....
>>
>> .
>>

>> *jd.41 - mAyA iyam - *this mAyA*svapnavad bhrAntir - *is a delusion like
>> a dream*mithyA-racita-cakrikA - *a falsely fancied construction*manorAjyam
>> iva - *as imaginary as*Alola-salila-Avarta-sundarI - *a
>> whirling.water-eddy.beauty. *

>>
>>
>>
>> किम् इव_अस्याम् वद ज्ञप्तौ कथम् संभवति_इह ते ।
>>
>> kim iva_asyAm vada jJaptau katham sambhavati_iha te |
>>
>> क्व.चिद्_बाल-मनोराज्यम् इदम् पर्य्.अनुयुज्यते ॥४।४७।४२॥
>>
>> kva.cit_bAla-manorAjyam idam pary.anuyujyate ||42||
>>
>> .
>>

>> kim iva asyAm vada jJaptau *– what like in.this say being.known*
>>
>> katham sambhavati iha te *– how does it happen here to you*
>>
>> kva.cit – *wherever *
>>
>> bAla-manorAjyam idam *- this childish MindLand*
>>
>> paryanuyujyate *- x. *

>>
>> ~m.42 Tell me. What is not possible under these conditions? This falls
>> into place only when it is like a child’s mental empire.
>>
>> ~sv.42 Hence the question "How did all this arise in the one infinite
>> consciousness?" is immature and childish.
>>
>> ~vlm.42. Tell me what do you think of these theories in your own
>> judgment; do they not appear as the tales told to boys?
>>
>> युज् #yuj -> #anuyuj - to examine -> #paryanuyuj - (ind.p. -युज्य Naish. ),

>> to ply with questions. -> #*paryanuyoga* पर्यनुयोगः, - asking,

>> inquiring, questioning • an inquiry with the object of refuting a statement
>> • censure, reproach.
>>
>>
>>
>> कदा.चिद्_अम्बरे शुद्धे मनस्-तत्त्व.अनुरञ्जनात् ।
>>
>> सौवर्णम् ब्रह्म-गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥
>>
>> kadA.cit_ambare zuddhe manas-tattva.anuraJjanAt |
>>
>> sauvarNam brahma-garbham ca svayam aNDam pravartate ||
>>
>> 43||
>>

>> kadA.cid - *whenever/Somewhen*
>>
>> ambare zuddhe - *in the clear sky*
>>
>> manas-tattva.anuraJjanAt *– Mind.Thatness*
>>
>> sauvarNam brahma-garbham ca *– the golden brahma-womb*
>>
>> svayam aNDam pravartate *– itself as an Egg . *

>>
>> ~m.43 Somewhen a golden egg is formed by the power of mind. From this
>> womb brahmA emerges.
>>
>> ~vlm.43. Somewhen they imagine a being produced in the pure vacuity of
>> the Divine mind, this they call the golden and mundane egg, which gave
>> birth to the egg-born brahmA.
>>
>> ~sv.43-44-45The creation appears to take place on account of the
>> intentions of the mind.
>>
>>
>>
>> कदा.चिद्_एव पुरुषो वीर्यम् सृजति वारिणि ।
>>
>> kadA.cit_eva puruSo vIryam sRjati vAriNi |
>>
>> तस्मात्_प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥
>>
>> tasmAt_prajAyate padmam brahmANDam athavA mahat ||44||
>>
>> .
>>

>> kadA.cid eva puruSa: - *x* =
>>
>> vIryam sRjati vAriNi * - x + *
>>
>> tasmAt prajAyate padmam - *x* =
>>
>> brahmANDam athavA mahat
>>
>> *or else a great brahmA-Egg. *

>> vicitra-utpattaya: - *, rAma, - *

>> manas-vijRmbhaNam idam – *this Mind-projection *
>>
>> "saMsAra:" iti sammatam *- x + *
>>
>> sambodhanAya bhavata: - *x*
>>
>> sRSTi-krama udAhRta: - *x*.

>>
>> ~m.48 ‘This mutable world is a mere exuberance of mind’. This is the
>> accepted position. To illustrate this I have told you about the process of
>> creation.
>>
>> ~sv.48 This creation is nothing but the creation of the mind; this is the
>> truth, the rest is but a fanciful description.
>>
>> ~vlm.48. It is agreed by all, that the creation is but the development of
>> divine mind; although I have related for your acquaintance, the various
>> processes of its production.
>>
>> ~vwv.625. It is the agreed view that this world is (only) the unfolding
>> of the mind.
>>
>> ~vwv.251/48. This unfolding of the mind is regarded as worldly existence.
>>
>>
>>
>> सत्त्विकी-प्रभृतयो याश्_च जातयश्_च_इत्थम् आगता: ।
>>
>> sattvikI-prabhRtaya:_ yA:_ca jAtaya:_ca_ittham AgatA: |
>>
>> इति ते कथनाय_एव सृष्टि-क्रमम् उदाहृत: ॥४।४७।४९॥
>>
>> iti te kathanAya_eva sRSTi-kramam udAhRta: ||49||
>>
>> .
>>

>> sattvikI-prabhRtaya: yA:_ca - *x*
>>
>> jAtaya:_ca_ittham AgatA: *- x + *
>>
>> iti te kathanAya_eva - *x*
>>
>> sRSTi-kramam udAhRta: - *x*.

>>
>> My three texts all have prabhRtaya
>>
>> ¶prabhRtyo ??? das....@gmail.com
>>
>> ~vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are
>> more mental sports and dalliances, I have told you about the process of
>> creation.
>>
>> ~vlm.49. The Satvikī and other productions, of which I told you before,
>> have all come to existence, in the manner I have narrated to you.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>>
>>
>> पुन: सृष्टि: पुनर्_नाश: पुनर्_दु:खम् पुन: सुखम् ।
>>
>> puna: sRSTi: puna:_nAza: puna:_du:kham puna: sukham |
>>
>> पुनर्_अज्ञ: पुनस्_तज्ज्ञो बन्ध-मोक्ष=दृशा: पुन: ॥४।४७।५०॥
>>
>> puna:_ajJa: punas_tajjJo bandha-mokSa=dRzA: puna: ||50||
>>
>> .
>>
>>
>>

>> *again creation*
>>
>> *again destruction*
>>
>> *again pain*
>>
>> *again pleasure*
>>
>> *again unKnowing*
>>
>> *again Knowing.That*
>>
>> *seeing Bondage & Freedom once again*

>>
>> .
>>
>>
>>
>> पुन: सृष्टिकरा_अवीत-वीत-स्नेह-दृश: पुन: ।
>>
>> दीपा इव कृतालोका: प्रशाम्यन्त्य्_उद्भवन्ति च ॥४।४७।५१॥
>>
>> puna: sRSTikarA_avIta.vIta-sneha-dRza: puna: |
>>
>> dIpA iva kRtAlokA: prazAmyanti_udbhavanti ca ||51||
>>
>> .
>>

>> puna: - *again*
>>
>> sRSTikarA: *- creation-makers*
>>
>> avIta.vIta-sneha-dRza:* - x*
>>
>> *unliked*.* liked*-sneha-dRz*s** - x*
>>
>> puna: - *again*
>>
>> dIpA: iva kRtAlokA: *- x*
>>
>> prazAmyanti *- x*
>>
>> udbhavanti ca *- x. *

>>
>> ~m.51 These worlds created by creators light up and subside like a lamp
>> with and without oil. This happens again and again.
>>
>> ~vlm.51. Past creations and objects of affection being gone, others come
>> to rise in future, as the lamps are lighted and extinguished by turns at
>> home.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>>
>>
>> देह-उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।
>>
>> deha-utpattau vinAze ca dIpAnAm brahmaNAm api |
>>
>> कालेन_अधिकताम् त्यक्त्वा नाशे भेद: न कश्.चन ॥४।४७।५२॥
>>
>> kAlena_adhikatAm tyaktvA nAze bheda: na kaz.cana ||52||
>>
>> .
>>

>> deha-utpattau vinAze ca *- in the body's outfall and its destruction*
>>
>> dIpAnAm brahmaNAm api *- of lamps even as of brahmAs*
>>
>> kAlena *- x*
>>
>> adhikatAm tyaktvA *- x*
>>
>> nAze bheda: na kaz.cana *- x. *

>>
>> ~m.52 There is no difference between the body of a lamp and brahmA in
>> terms of birth and dissolution except in the length of time between the
>> emergence and annihilation.
>>
>> ~vlm.52. The production and destruction of all bodies, are as those of
>> brahmA and the lamps, they assume their forms in their time, but become an
>> undistinguishable mass after death.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>>
>>
>> पुन: कृतम् पुन:त्रेता पुन: स द्वापर: कलि: ।
>>
>> पुनर्_आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥
>>
>> puna: kRtam puna:tretA puna: sa dvApara: kali: |
>>
>> puna:_Avartate sarvam cakrAvartatayA jagat ||53||
>>
>> .
>>
>> पुनः कृतम्
>>

>> *again the #kRta Age, *

>>
>> पुनः_त्रेता
>>

>> *again #tretA, *

>>
>> पुनः स द्वापरः
>>

>> *and the #dvApara Age, *

>>
>> कलिः पुनर्_आवर्तते again
>>

>> *#kali comes on: *

>>
>> सर्वम् चक्रावर्ततया जगत्
>>

>> *the whole world whirls in such a cycle. *

>> puna: - *again*
>>
>> manu.Antara-ArambhA: - *the rule of all the *manus*
>>
>> puna: - *again*
>>
>> kalpa-paramparA: - *the Procession of the Ages*
>>
>> puna: - *again*
>>
>> puna: - *again*
>>
>> kArya-dazA: *- x*
>>
>> prAta: prAta:_aho yathA *- x. *

>>
>> ~m.54 Manvantara, the ruling period of a manu starts. Then arise the
>> sequence of ‘Kalpas’. Then repeat the phases of work and time.
>>
>> ~vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day
>> and night, the morning and evening, and the times of work follow those of
>> rest by turns.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>>
>>
>> लोकालोक-कलाकाल-कलनाकलित-अन्तरम् ।
>>
>> lokAloka-kalAkAla-kalanAkalita-antaram |
>>
>> पुन: पुनर्_इदम् सर्वम् न किम्.चन पुन: पुन: ॥४।४७।५५॥
>>
>> puna: puna:_idam sarvam na kim.cana puna: puna: ||55||
>>

>> loka-a/Aloka-kalA-kAla-kalanA/akalita-antaram * - *
>>
>> *x + *
>>
>> puna: puna: - *x* =
>>
>> idam sarvam na kim.cana - *x* =
>>
>> puna: puna: - *x*.

>>
>> ~m.55 Time moves on. Everything repeats in the fanciful cycle of time.
>>
>> ~vlm.55. All worlds and things are under the subjection of time. They are
>> subject to repeated successions, and there is nothing without its rotation.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>>
>>
>> अनाहते प्रतप्ते_अय:पिण्डे_अनल.कणा इव ।
>>
>> anAhate pratapte_'ya:piNDe_'nala.kaNA_ iva |
>>
>> इमे भावा: स्थिता नित्यम् चिद्.आकाशे स्व.भावत: ॥४।४७।५६॥
>>
>> ime bhAvA: sthitA nityam cid.AkAze sva.bhAvata: ||56||
>>
>> .
>>

>> anAhate *- before it is struck*
>>
>> pratapte *- preheated*
>>
>> aya:piNDe - *an iron lump*
>>
>> anala.kaNA: iva *– like sparks are *
>>
>> ime bhAvA: sthitA: - *these existent states of becoming *
>>
>> nityam cid.AkAze sva.bhAvata: *- ever in Conscious.Space thru
>> self-becoming. *

>> kadA.cit – *somewhen*
>>
>> an.abhivyaktam *– indescribable *
>>
>> kadA.cit – *somewhen*
>>
>> vyaktim Agatam *– clearly manifest *
>>
>> idam asti *– this is *
>>
>> pare tattve *– in perfect Thatness *
>>
>> sarvam *– all - *vRkSa iva – *like a tree - *Artavam *– in season. *

>>
>> ~m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All
>> exist in the Absolute like trees in a cycle of seasons.
>>
>> ~vlm.57. All things once manifest, are next concealed in the divine mind;
>> just as the season fruits and flowers, disappear after their appearance in
>> season.
>>
>> ~sv.49-57 On account of the succession of the creation and dissolution of
>> this universe a time-scale is conceived of, from a moment to an aeon.
>>
>> #R* -> #Rtu a regular period of time, season -> artava* -> #Artava,
>> #ArtavI seasonal, seasonable, regularly periodic, so • -n.- menstrual
>> period, or its discharge of blood. suzr.&c. •• #Arta catastrophe is not
>> directly related.
>>

>> *.Q.* A search for <weather> in the Koln dictionaries was interesting.

>> #saMskRta has lots of terms for seasonal weather, but I couldn't find a
>> term for the generic "weather", as in "When two Canadians meet, the first
>> thing they talk.about is the weather."
>>
>>
>>
>> चित्स्पन्द एव सर्व.आत्मा सर्वदा_एव_ईदृश-आकृति: ।
>>
>> cit.spanda_ eva sarva.AtmA sarvadA_eva_IdRza-AkRti: |
>>
>> यद्_अस्मात्_जायते सर्गो द्वि.इन्दुत्वम् इव लोचनात् ॥४।४७।५८॥
>>
>> yat_asmAt_jAyate sarga: dvi.indutvam iva locanAt ||58||
>>
>> .
>>

>> cit.spande eva - *only in vibrant consciousness *
>>
>> sarva.AtmA sarvadA_eva_IdRza-AkRti: - *the All.Self is always some sort
>> of embodiment *
>>
>> yat_asmAt_jAyate - *which is born from this *
>>
>> sarga: - *as creation, *
>>
>> dvi.indutvam iva locanAt - *as the double moon is, from the vision. *

>>
>> ~m.58 All selves are the vibrations of consciousness. All of them are
>> similar in appearance. If creations arise out of the Absolute, it is like
>> seeing two moons due to defect in sight.
>>
>> ~vlm.58. All productions are but fluctuations of the mind of the Supreme
>> spirit; their appearances to our view, are as the sight of two moons to
>> infirm eyes.
>>
>> ~sv.58 But this universe is for ever present in consciousness just as
>> sparks are ever present in a red-hot iron.
>>
>>
>>
>> चित: सर्वा: समायान्ति संतता: सृष्टि-दृष्टय: ।
>>
>> cita: sarvA: samAyAnti saMtatA: sRSTi-dRSTaya: |
>>
>> तत्स्था_ एव_अपि_अ-तत्स्था-आभाश्_चन्द्राद्_इव मरीचय: ॥४।४७।५९॥
>>
>> tat.sthA:_ eva_api_a-tatstha-AbhA:_candrAt_iva marIcaya: ||59||
>>
>> .
>>

>> *from Consciousness all things proceed*
>>
>> *all these creations appearing*
>>
>> *though they're in That*
>>
>> *they are not That*
>>
>> *like beams from the moon*
>>
>> *.*

>>
>> ~sv.59 In the pure vision of an enlightened person, however, all this is
>> brahman alone, not a world-appearance.
>>
>> #sRj —>#sRSTi: –f.- सृष्टिः [>sRj-ktin सृज्-क्तिन्] A creation, anything
>> created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg.
>> 1.19.16. The Creation of the world. (A sRSTeH, "from the beginning of the
>> world") •• Letting loose, emission. • Offspring (samtAna संतान(; संसृष्टा
>> ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. production, procreation;
>> sRSTim kuru, "produce offspring"; cf. manoratha-sRSTi; —¶jd svapna-sRSTi:
>> the creation of dreams, y3003.015 emission, emanation, tatra tatra tathA na
>> anya: sargo_asti paramAtmani | sRSTi:_evam iyam prauDhA sama eva tu_ayam
>> sthita: || y3013.046 . #sRSTa- सृष्ट.
>>
>>
>>
>> न कदा.चन संसार: किल_अयम् राम सत्_सदा ।
>>
>> na kadA.cana saMsAra: kila_ayam rAma sat_sadA |
>>
>> सर्व.शक्ताव्_अ-संसार-शक्तिता विद्यते यत: ॥४।४७।६०॥
>>
>> sarva.zaktAu_a-saMsAra-zaktitA vidyate yata: ||60||
>>
>> .
>>

>> na kadA.cana *- not anywhen*
>>
>> saMsAra: kila ayam *- this sorry samsAra*
>>
>> *rAma*
>>
>> sat sadA *- x*
>>
>> sarva.zaktau *- x*
>>
>> a-saMsAra-zaktitA vidyate *- x*
>>
>> yata: *- whence. *

>>
>> ~m.60 O Rāma, under no circumstances, this mutable world is real or
>> existent. The all powerful (Absolute) manifests as the energy of the world.
>>
>> ~vlm.60. Know RAma, the world to be never in existence; it is a
>> motionless show of that power, which resides only in the Supreme spirit.
>>
>> *KG. typo sarvazaktav...
>>
>>
>>
>> न च_एव_इदम् कदा.चित्_तु साधो जगद्_अन्-ईदृशम् ।
>>
>> na ca_eva_idam kadA.cit_tu sAdho jagat_an-IdRzam |
>>
>> सर्व.शक्तौ हि संसार.शक्तिना विद्यते यत: ॥४।४७।६१॥
>>
>> sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||61||
>>
>> .
>>

>> na ca eva idam *– not even this*
>>
>> kadA.cit tu *- x*
>>
>> , sAdhu,
>>
>> jagat an-IdRzam *- x*
>>
>> sarva.zaktau - hi* in the All.Power*
>>
>> saMsAra.zaktinA - *by saMsAric.Power*
>>
>> vidyate yata: *- from which it is known.to.be <http://known.to.be>. *

>>
>> ~m.61 O gentle Rāma, never this world is different from brahman. The all
>> powerful brahman alone manifests as the power of the mutable world.
>>
>> ~vlm.61. It is never as it appears to you, but quite a different thing
>> from what it seems to be; it is a show depending on the power of the
>> Omnipotent.
>>
>>
>>
>> महाकल्प-अवधि: कालेन संसारितया_इद्धया ।
>>
>> mahAkalpa-avadhi: kAlena saMsAritayA_iddhayA |
>>
>> न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥
>>
>> na bhaviSyati saMsAra idAnIm iti yujyate ||62||
>>
>> .
>>

>> mahAkalpa-avadhi: - *x*
>>
>> kAlena saMsAritayA_iddhayA *- x + *
>>
>> na bhaviSyati saMsAra_ - *there'll be no saMsAra.Convolution*
>>
>> idAnIm iti yujyate - *so it's judged to be*.

>>
>> ~m.62 This movement/existence of the world is between the'Mahakalpa’.
>> Beyond that (period) world does not exist. This is the proper statement to
>> make.
>>
>> ~vlm.62. What the world exists since the mahA kalpa or great will of God,
>> and there is no more any other world to come into existence in future, is
>> the conclusion of the learned holds good to the present time.
>>
>>
>>
>> ज्ञ-दृष्ट्या सर्वम् एव_इदम् ब्रह्म_एव_इति महामते ।
>>
>> jJa-dRSTyA sarvam eva_idam brahma_eva_iti mahAmate |
>>
>> न_अस्ति संसार_ इत्य्_एतद्_उपपद्यत एव च ॥४।४७।६३॥
>>
>> na_asti saMsAra_ iti_etat_upapadyata eva ca ||63||
>>
>> .
>>

>> jJa-dRSTyA - *with Knowing vision*
>>
>> sarvam eva_idam *everything is only this *
>>
>> brahma_eva_iti mahAmate *– only the brahman.Immensity, clever lad, + *
>>
>> na_asti saMsAra_ - *there's no saMsAra.Convolution *
>>
>> iti_etat_upapadyata eva ca - *x*.

>>
>> ~m.63 O great intellect, from the point of view of truth, ‘all here is
>> brahman. There is no mutable world’. This is the only justifiable statement.
>>
>> ~vlm.63. All this is brahmA to the intelligent, and there is no such
>> thing as the world, which is a mere theory (upapAdya) of the unintelligent.
>>
>>
>>
>> अज्ञ-दृष्ट्या त्व् अ-विच्छिन्न-संसारत्वाद्_अनारतम् ।
>>
>> नित्या संसार_माया_इयम् मिथ्या_अपि_इह_उपपद्यते ॥४।४७।६४॥
>>
>> ajJa-dRSTyA tv a-vicchinna-saMsAratvAt_anAratam |
>>
>> nityA saMsAra_mAyA_iyam mithyA_api_iha_upapadyate ||64||
>>

>> ajJa-dRSTyA – *by an unKnower 's eye *
>>
>> *however*
>>
>> a-vicchinna-saMsAratvAt – *not divided from the saMsAric condition*
>>
>> anAratam - *without interruption*
>>
>> nityA saMsAra_mAyA - *the eternal saMsAra-illusion *
>>
>> iyam mithyA api iha upapadyate - *is falsely understood to be present. *

>>
>> ~m.64 From the point of view ignorance'this world is never disturbed. It
>> is continuous’ such a deceiptful and false statement is justifiable.
>>
>> ~vlm.64. The insapient consider the world as eternal, from the continued
>> uniformity of its course; but it is the effect of the everlasting error,
>> which raises the false supposition of the world.
>>

>> #chid -> #chinna -> #*vicchinna‑* - divided - cut or torn or split or
>> cleft or broken asunder &c. • interrupted, disconnected (-*tA* -
>> disconnectedness), incoherent • ended, ceased, no longer existing •-• v.-*dhUma‑
>> -* having the free course of the smoke interrupted ragh. • v.-*prasara‑*
>> - having its progress interrupted (said of science) • v.-*madya*‑ - one
>> who has long abstained from spirituous liquor • v.-*zarapAtatva*m -

>> "distance of an arrow's flight" i.e. excessive nearness of combatants to
>> each other mbh.
>>

>> *jd.64 – ajJa-dRSTyA - *perceived in ignorance*tu - *however*a-vicchinna-saMsAratvAt
>> – *not separate from the saMsAric condition*anAratam - *without
>> interruption*nityA saMsAra_mAyA - *the eternal saMsAra-illusion*iyam
>> mithyA api iha upapadyate - *is falsely understood to be present. *

>>
>>
>>
>> पुन:_पुन:_च भावित्वान्_न कदा.चिद्_अन्.ईदृशम् ।
>>
>> puna:_puna:_ca bhAvitvAn_na kadA.cit_an.IdRzam |
>>
>> जगद्_इति_एतद्_इति_उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥
>>
>> jagat_iti_etat_iti_uktam na mRSA raghu.nandana ||65||
>>
>> .
>>
>> puna:puna:ca
>>

>> *again and again *
>>
>> bhAvitvAt
>>
>> *than what is forthcoming *
>>
>> na kadA.cit_an.IdRzam
>>
>> *not anything is different/un.so *
>>
>> jagat_iti - *the world* =
>>
>> etat_iti uktam - *said to be "This" * =
>>
>> na mRSA - *x,* =
>>
>> *darling of the raghu Clan. *

>>
>> #bhU —>#bhAvin -adj.- becoming, being, existing, wont to be (often
>> end-comp.) Ragh.; about to be, future, imminent, predestined, inevitable
>> (often used as fut. tense of <bhU) mbh.; as one ought to be, good, able,
>> capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.- name of every
>> vowel except <a> and <A> (prob. as "liable to become the corresponding
>> semivowel"); #bhAvinI –f.- a noble or beautiful woman mbh. KAv. &c.; a
>> wanton woman. #bhAvitva-m the state of being, becoming forthcoming, &c.
>>
>> ~m.65 ‘This world is no different from brahman’ This can be stressed
>> again and again. O Rāma, it will never be false or wasteful.
>>
>>
>>
>> अनारत-पतद्-रूपा: दिश: दृष्टा: विनश्वरा: ।
>>
>> anArata-patat-rUpA: diza: dRSTA: vinazvarA: |
>>
>> विनाशि_इदम् जगत्_सर्वम् इति किम् न_उपपद्यते ॥४।४७।६६॥
>>
>> vinAzi_idam jagat_sarvam iti kim na_upapadyate ||66||
>>
>> .
>>

>> anArata-patad-rUpA: - *"the constant befalling of forms, *
>>
>> diza: - *directions*
>>
>> dRSTA: - *perceptions *
>>
>> vinazvarA: *- x*
>>
>> vinAzi idam jagat sarvam* - x*
>>
>> iti kim na-upapadyate *- x. *

>>
>> ~m.66 ‘The form of this world is constantly under strain. It is
>> transient. And so this world is perishable' why can we not justify this
>> statement?
>>
>> ~vlm.66. But it is to be wondered why they do not consider the world to
>> be destructible, seeing the incessant perishableness of all things all
>> around. (They flash as momentary lightenings in their appearance, to be
>> extinguished into nothingness soon after).
>>
>>
>>
>>
>>
>> सर्वत्र_उदित-चन्द्र-अर्का: दिश: दृष्टा: स्थिर-अचला: ।
>>
>> sarvatra_udita-candra-arkA: diza: dRSTA: sthira-acalA: |
>>
>> अविनाशि जगत्_सर्वम् इति_अपि_अवितथ-उपमम् ॥४।४७।६७॥
>>
>> avinAzi jagat_sarvam iti_api_avitatha-upamam ||67||
>>
>> .
>>

>> *everywhere arising suns and moons *
>>
>> *places seen to be still, unstirring *

>>
>> unconquering the world all, or else
>>

>> *a false appearance. *

>>
>> ~m.67 Looking at the stable mountains and constantly and repeatedly
>> moving moon and sun in cycles, one may propose that all this world is not
>> perishable.
>>
>> ~vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun
>> and moon, and the stability of mountains and seas all about, come to the
>> conclusion of the indestructibility of the world from these false
>> analogies.
>>
>>
>>
>> न तद्_अस्ति न यत्_तस्मिन्-न्_एकस्मिन्_वितत-आत्मनि ।
>>
>> na tat_asti na yat_tasmin-n_ekasmin_vitata-Atmani |
>>
>> संकल्प-कलनाजालम् अन्.आख्ये न_उपपद्यते ॥४।४७।६८॥
>>
>> saMkalpa-kalanAjAlam an.Akhye na_upapadyate ||68||
>>
>> .
>>

>> na tad *- not that*
>>
>> asti *- exists*
>>
>> na yat *- not which*
>>
>> tasmin *- in that*
>>
>> ekasmin vitatAtmani *- in one extended self*
>>
>> saMkalpa.*kalanA*-jAlam *- them concept-Effective=net*
>>
>> an.Akhye *- x*
>>
>> na upapadyate *- x*

>>
>> ~m.68 But nothing like that exists in that expansive and vast Self. In
>> brahman all musings and ideations do not happen.
>>
>> ~vlm.68. There can be nothing whatever, which does not reside in the wide
>> expanse of the Divine mind; but as these are but the conceptions of the
>> mind, they can never have any visible or separate form of existence.
>>

>> Øtt.*kalanA* >कल् #kal 1 - to count, CALculate -> #*kalanam* *- *the act
>> of shaking, vibration • murmuring, sounding • #*kalana- - *effecting,
>> causing • #*kalanA -* the act of impelling, inciting, sUryasiddhAnta
>> 1,10 • doing, making, effecting, Comm. mbh. • *behaving*, behaviour KSS.
>> • calculation (astro.) • Karmic *impulse*, kalanA-karmaNi rate manasy

>> api mahAtmana: | na kazcid atra aham, y6053.007 • employing (a term),

>> avidyA iyam ayam jIva ity.Adi-*kalanA*krama: | aprabuddha-bodhAya

>> kalpito vAg-vidAm varai: y6049.017.
>>
>>
>>
>> पुन:पुनर्_इदम् सर्वम् पुनर्_मरण-जन्मनि ।
>>
>> puna:puna:_idam sarvam puna:_maraNa-janmani |
>>
>> पुन: सुखम् पुनर्_दु:खम् पुन: करण-कर्मणी ॥४।४७।६९॥
>>
>> puna: sukham puna:_du:kham puna: karaNa-karmaNI ||69||
>>
>> .
>>

>> *again & again*
>>
>> *all this*
>>
>> *&*
>>
>> *again*
>>
>> *death & birth *
>>
>> *again*
>>
>> *:*
>>
>> *again pleasure, again sorrow, again *
>>
>> *the mating of cause and effect*
>>
>> *.*

>>
>> ~vlm. ... our rest and actions, following each other for evermore.
>>
>>
>>
>> पुनर्_आशा: पुनर्_व्योम पुनर्_अम्भोधयो_अद्रय: ।
>>
>> puna:_AzA: puna:_vyoma puna:_ambhodhayA_adraya: |
>>
>> अभ्युदेति पुन: सृष्टि: ख.वद्_अर्क-प्रभा यथा ॥४।४७।७०॥
>>
>> abhyudeti puna: sRSTi: kha.vat_arka-prabhA yathA ||70||
>>

>> *again*
>>
>> *the ten Directions**

>>
>> * 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE)
>> + Up + Down.
>>
>> sometimes "eight Directions" are specified, when referring to the ground.
>>

>> *again*
>>
>> *vyoma*
>>
>> ***the spacious sky, the subtle Sky
>>
>> *again*
>>
>> *the gathering of waters*
>>
>> *:*
>>
>> *mountains rise up again*
>>
>> *in the creation that projects its light within Ur sky.*

>>
>> #zaMs to invoke (a god), praise (the boss) -> #AzaMs to hope, wish.for ->

>> #*AzA* – an *expectant* Wish; Hope (in myth, she is the daughter-in-law
>> of manas.Mind) •• in Mbh and elsewhere the term derives from >#*as*,

>> with the sense of #AkAza Space, or #kha space. •-• both of these senses are
>> found in yv.FM. •-• #dazAza daza-Aza the 10 directions y7081.002. ••

>> >#az -> #*Aza:* - food; eating (cf prAtar A., sAyam-A; hutAza,

>> AzrayAza,).
>>
>>
>>
>> पुनर्_दैत्या: पुनर्_देवा: पुनर्_लोकान्तर-क्रम: ।
>>
>> पुन:स्वर्ग-अपवर्ग-ईहा: पुनर्_इन्द्र: पुन: शशी ॥४।४७।७१॥
>>
>> puna:_daityA: puna:_devA: puna:_lokAntara-krama: |
>>
>> puna:svarga-apavarga-IhA: puna:_indra: puna: zazI ||71||
>>
>> .
>>

>> *again the* daityA: *- x*
>>
>> *again the* devA: *- x*
>>
>> *again the Other Worlds*
>>
>> punar svarga-apavarga-IhA: again Heaven-beatitude-striving
>>
>> *again *indra: *- x*
>>
>> *again the moon. *

>> punar – *again *nArAyaNo deva: - *again the god nArAyana*.*ManWay*
>>
>> punar – *again *danu.suta-Adaya: - *again the Children of danu and the
>> rest*
>>
>> punar – *again *AzA-acalat-cAru-candra-arka-varuNa-anilA:
>>
>> - *Hope-unmoving*-cAru-*moon*-*sun*-varuNa-*anila.s. *

>>
>> #can -> #cAru -adj.- agreeable, approved, esteemed, beloved, endeared,
>> (Lat. carus, Sp. cara), dear (with dat. or loc. of the person); pleasing,
>> lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.);
>> beautifully y1021.012 and passim, a mark of the zrI-Poet: "Nice".
>>
>> ~vlm.72. The god NArAyana and the demigods appear by turns, and the sky
>> is always revolving with the regents of all its sides, the sun and moon,
>> clouds and winds.
>>
>> ?? Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the
>> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
>> end, all celestial functionaries change and a new band of functionaries
>> take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered
>> by the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred
>> atmosphere of the krita age.
>>
>>
>>
>> सुमेरु-कर्णिका-कान्ता सह्य-केसर-शालिनी ।
>>
>> sumeru-karNikA-kAntA sahya-kesara-zAlinI |
>>
>> पूर्णा स्फीत-उदरा_उदेति रोदसी नलिनी पुन: ॥४।४७।७३॥
>>
>> pUrNA sphIta-udarA_udeti rodasI nalinI puna: ||73||
>>
>> .
>>

>> *Mighty Mount.meru*
>>
>> *heart of a lotus*
>>
>> *the sahya.Range like lotus.hair*
>>
>> *of a white.lotus heaven & earth*
>>
>> *again*

>>
>> .
>>
>>
>>
>> व्योम-काननम् आक्रम्य वल्गत्य्_अंशु-नख-उत्करै: ।
>>
>> vyoma-kAnanam Akramya valgati_aMzu-nakha-utkarai: |
>>
>> तम:करि-घटा भेत्तुम् पुनर्_भास्कर-केसरी ॥४।४७।७४॥
>>
>> tama:kari-ghaTA bhettum puna:_bhAskara-kesarI ||74||
>>
>> .
>>

>> vyoma-kAnanam *- x*
>>
>> Akramya - *x*
>>
>> valgati - *x*
>>
>> aMzu-nakha-utkarai: *- x. *
>>
>> *w *aMzu-nakha-utkara*s **- x*
>>
>> tama:kari-ghaTA bhettum - *x*
>>
>> punar – *again *
>>
>> bhAskara-kesarI *- x. *

>>
>> ~vlm.74. The sun resumes his course in the maze of the sky like a lion,
>> and destroys the thick darkness with his rays, as the lion kills the huge
>> elephant with his beaming nails.
>>
>>
>>
>> पुनर्_इन्दुश्_चलत्_स्वच्छ-मञ्जरी-सुन्दरै: करै: ।
>>
>> करोत्य्_अमृतम् आह्लादि दिग्-वधू-मुख-मण्डलम् ॥४।४७।७५॥
>>
>> puna:_indu:_calat_svaccha-maJjarI-sundarai: karai: |
>>
>> karoti_amRtam AhlAdi dig-vadhU-mukha-maNDalam ||
>>
>> 75||
>>

>> punar – *again *
>>
>> indu: calat *– the vibrant moon*
>>
>> svaccha-maJjarI-sundarai: karai: *- x*
>>
>> karoti amRtam *- x*
>>
>> AhlAdi *- x*
>>
>> dig-vadhU-mukha-maNDalam *- *
>>
>> dig-vadhU-*face*-maNDala*. *

>>
>> ~vlm.75. See again the moving moon shining with her bright beams,
>> resembling the white filaments of flowers; and anointing the countenances
>> of the etherial goddesses, with sweet ambrosial light, and borne by the air
>> and breezes of heaven.
>>
>>
>>
>> पुन: स्वर्ग-तरो: पुण्य-क्षय-वात-समीरिता: ।
>>
>> पतन्ति_इह विनुन्न-अङ्गा: पुण्य-कृत्-पुष्प-पराशय: ॥४।४७।७६॥
>>
>> puna: svarga-taro: puNya-kSaya-vAta-samIritA: |
>>
>> patanti_iha vinunna-aGgA: puNya-kRt-puSpa-parAzaya: ||76||
>>
>> .
>>

>> puna: svarga-taro: - *again from the Heaven Tree *
>>
>> puNya-kSaya-vAta-samIritA: *- x*
>>
>> patanti iha - *they fall here*
>>
>> vinunna-aGgA: *- x*
>>
>> puNya-kRt-puSpa-parAzaya: -
>>
>> puNya-kRt-*flower*-parAzaya:

>>
>> ~vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on
>> the deserts of meritorious men, as rewards of their virtuous acts.
>>
>> ?. Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the
>> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
>> end, all celestial functionaries change and a new band of functionaries
>> take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered
>> by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
>> atmosphere of the krita age.
>>
>>
>>
>> पुन: कार्य-क्रिया=पक्षै: संसार-आरम्भ=नामकम् ।
>>
>> किम्.चित्_पट.पटम् कृत्वा याति काल-कपिञ्जल: ॥४।४७।७७॥
>>
>> puna: kArya-kriyA=pakSai: saMsAra-Arambha=nAmakam |
>>
>> kim.cit_paTa.paTam kRtvA yAti kAla-kapiJjala: ||77||
>>
>> .
>>

>> *again *
>>
>> kArya-kriyA=pakSai:
>>
>> *on wings of kArya effect and kriyA Action *
>>
>> saMsAra-Arambha=nAmakam
>>
>> *the muddle of saMsAra has a name: *
>>
>> kim.cit_paTa.paTam kRtvA
>>
>> *with a peck-pecking sound *
>>
>> yAti kAla-kapiJjala:
>>
>> *comes Time the Sparrow. *

>>
>> Ø#kapiJjala -m.- (etym. doubtful) the francoline partridge , heathcock
>> VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.
>>
>> ~vlm.77. Behold again the flight of time, riding as the eagle on its two
>> wings of acts and actions, and passing with the noise of pat-pat over the
>> vast maze of creation.
>>
>>
>>
>> पुनर्_इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।
>>
>> puna:_indra.Adike yAte sajjam AsthAya kevalam |
>>
>> आयात्य्_अपर-देव.इन्द्र-षट्पद: स्वर्ग-पङ्कजम् ॥४।४७।७८॥
>>
>> AyAti_apara-deva.indra-SaTpada: svarga-paGkajam ||78||
>>
>> .
>>

>> puna:_indra.Adike yAte sajjam AsthAya kevalam * - x + *
>>
>> AyAti_apara-deva.indra-SaTpada: - *x* =
>>
>> svarga-paGkajam * - x. *

>>
>> ~m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the
>> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
>> end, all celestial functionaries change and a new band of functionaries
>> take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered
>> by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
>> atmosphere of the krita age.
>>
>> ~vlm.78. See another indra appearing, after the by-gone lords of gods
>> have passed away; and taking his seat on the lotus-like throne of heaven
>> like a contemptible bee. (The passing lords of gods and men are as fleeting
>> flies on flowers).
>>
>>
>>
>> पुन: कालम् कृत-आपूतम् कलुषी.कुरुते कलि: ।
>>
>> puna: kAlam kRta-ApUtam kaluSI.kurute kali: |
>>
>> स-चक्रिणम् इव_अम्भोधिम् प्रवृद्धो_अवकर-अनिल: ॥४।४७।७९॥
>>
>> sa-cakriNam iva_ambhodhim pravRddho_avakara-anila: ||79||
>>
>> .
>>

>> *again*
>>
>> kAlam *time *
>>
>> kRta-ApUtam - *x* =
>>
>> kaluSI.kurute kali: - *x* =
>>
>> sa-cakriNam iva_ambhodhim - *x* =
>>
>> pravRddha:avakara-anila: - *x*.

>>
>> .
>>
>> fuzzy A
>>
>> #puy -> #pUta
>>
>> apUta/ApUta
>>
>> ~m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the
>> beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an
>> end, all celestial functionaries change and a new band of functionaries
>> take position. The milk-ocean on which Vishunu Bhagawan rests, is shattered
>> by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred
>> atmosphere of the krita age.
>>
>> ~vlm.79. Again the wicked age of Kali appears to soil the holy satya
>> yuga, as the black body of NArAyana fills the clear waters of the deep, or
>> as a blast of wind sweeps the dust of the earth on its pellucid surface.
>>
>>
>>
>> पुन: काल-कुलालेन कृत.भूत-शरावकम् ।
>>
>> puna: kAla-kulAlena kRta.bhUta-zarAvakam |
>>
>> चक्रम् आवर्त्यते वेगात्_अजस्रम् कल्प-नामकम् ॥४।४७।८०॥
>>
>> cakram Avartyate vegAt_ajasram kalpa-nAmakam ||80||
>>
>> .
>>

>> *again*
>>
>> *Time the Potter turns.out a dish by the power of his wheel*
>>
>> *called "Eternal kalpa.Age"*
>>
>> *.*

>>
>> ~vlm.80. Again doth time form the plate of the earth like a potter, and
>> turn his wheel incessantly, to bring on the revolutions of his creations in
>> successive kalpas.
>>
>>
>>
>> पुनर्_नीरसताम् एति जगद्_अस्त-शुभ-स्थिति ।
>>
>> अभ्यासी.भूत-संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥
>>
>> puna:_nIrasatAm eti jagat_asta-zubha-sthiti |
>>
>> abhyAsI.bhUta-saMkalpam saMzuSkam iva kAnanam ||81||
>>
>> .
>>

>> punar – *again *
>>
>> nI.rasatAm eti jagad *- to saplessness goes the world*
>>
>> asta-zubha-sthiti *– its happy state declining*
>>
>> abhyAsI.bhUta-saMkalpam *- because of the being-concept practice (of
>> attachment)*
>>
>> saMzuSkam iva kAnanam *– like a forest in drought. *

>>
>> ~vlm.81. Again doth the veteran time, who is skilled in the work of
>> renovation, wither away the freshness of creation, as the autumnal winds
>> blast the foliage of a forest, in order to produce them anew.
>>
>>
>>
>> पुनर्_अर्क-गणेष्व्_अग्नि-दग्ध-अन्त-कलेवरम् ।
>>
>> puna:_arka-gaNeSu_agni-dagdha-anta-kalevaram |
>>
>> सर्व.भूत-अस्थि-संपूर्णाम् जगद्_एति श्मशानताम् ॥४।४७।८२॥
>>
>> sarva.bhUta-asthi=saMpUrNAm jagat_eti zmazAnatAm ||82||
>>
>> .
>>

>> punar – *again*
>>
>> arka-gaNeSu *– under the gathered stars*
>>
>> agni.dagdha-anta-kalevaram *– *
>>
>> *fire*.*blazing*-*end*-*cadaver*
>>
>> sarva.bhUta-asthi=saMpUrNa jagad eti zmazAnatAm *– *
>>
>> *the world goes to this all.being-bone=full state of a burning-ground. *

>>
>> ~vlm.82. Again the dozen of zodiacal suns, rising at once and burning the
>> creation, leaves the dead bodies all around, like the white bones lying
>> scattered in a country.
>>
>>
>>
>> पुन: कुलाचलाकार-पुष्करावर्त-वर्षणै: ।
>>
>> नृत्यद्_भव-बृहत्-फेना यात्य्_एक-अर्णवताम् जगत् ॥४।४७।८३॥
>>
>> puna: kulAcala-AkAra-puSkara-Avarta-varSaNai: |
>>
>> nRtyat_bhava-bRhat-phenA yAti_eka-arNavatAm jagat ||83||
>>
>> .
>>

>> puna: *- again*
>>
>> kulAcala-AkAra-puSkara-Avarta-varSaNai: *- *
>>
>> *w mountain.peak*-*form*-*Doomsday.winds*-*rains** + *
>>
>> nRtyat *- dancing*
>>
>> bhava-bRhat-phenA: *- x*
>>
>> yAti eka.arNavatAm jagat *- the world comes to the state of a single
>> ocean. *
>>

>> ~m.83 This world is hurt again and again by fierce vortices called
>> ‘Puskaravarta’ and rudra burns the world down to ashes and the whole
>> creation becomes an ocean.
>>
>> ~vlm.83. Again the pushkara and Avartaka clouds, poured down their rain
>> water, deluging the tops of the boundary mountains, and filling the face of
>> the earth with foaming froth, swimming on the surface of one sheet of
>> water.
>>
>>
>>
>> पुन: संशान्त-वाय्व्_अम्बु-रिक्तम् सकल-वस्तुभि: ।
>>
>> puna: saMzAnta-vAyu_ambu-riktam sakala-vastubhi: |
>>
>> तद्_अ-पूर्वम् इव_आकाशम् जगद्_आयाति शून्यताम् ॥४।४७।८४॥
>>
>> tat_a-pUrvam iva_AkAzam jagat_AyAti zUnyatAm ||84||
>>
>> .
>>

>> puna: - *again*
>>
>> saMzAnta-vAyu *- x*
>>
>> ambu-riktam *- x*
>>
>> sakala-vastubhi: *- x*
>>
>> tad a-pUrvam iva AkAzam *- x*
>>
>> jagad AyAti zUnyatAm *– the world goes unto emptiness. *

>>
>> ~m.84 This world becomes void again and again. This world thus after
>> years of life dissolves into its nature, the self. Again the mind swells
>> out into creations and worlds. The cycle starts creation, sustenance and
>> dissolution.
>>
>> ~vlm.84. And after the waters had subsided and the winds had ceased to
>> blow; the world appeared as a vast vacuum void of all beings.
>>
>>
>>
>> पुन: कतिपया भुक्त्वा समा: समरस-आशय: ।
>>
>> puna: katipayA bhuktvA samA: samarasa-Azaya: |
>>
>> जीवितम् जीर्णया तन्वा पुन: स्व.आत्मनि लीयते ॥४।४७।८५॥
>>
>> jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||85||
>>
>> .
>>

>> puna: - *again*
>>
>> katipayA bhuktvA samA: samarasa-Azaya: *- x*
>>
>> jIvitam jIrNayA tanvA *- x*
>>
>> puna: - *again*
>>
>> sva.Atmani lIyate *- x. *

>>
>> ~m.85 This world becomes void again and again. This world thus after
>> years of life dissolves into its nature, the self. Again the mind swells
>> out into creations and worlds. The cycle starts creation, sustenance and
>> dissolution.
>>
>> ~vlm.85. Again we see living beings filling the earth, and feeding for
>> some years upon the moisture of its verdure, leaving their decayed bodies,
>> and being mixed up with their souls in the universal spirit.
>>
>>
>>
>> पुनर्_अन्येन कालेन तथैव जगताम् गणान् ।
>>
>> puna:_anyena kAlena tathaiva jagatAm gaNAn |
>>
>> मनस्_तनोति वै शून्ये गन्धर्व-नगरम् यथा ॥४।४७।८६॥
>>
>> manas_tanoti vai zUnye gandharva-nagaram yathA ||86||
>>
>> .
>>

>> punar anyena kAlena - *again in another time*
>>
>> tathaiva jagatAm gaNAn *- x + *
>>
>> manas tanoti vai zUnye - *x*
>>
>> gandharva-nagaram yathA *– as gandharva.City. *

>>
>> ~m.86 This world becomes void again and again. This world thus after
>> years of life dissolves into its nature, the self. Again the mind swells
>> out into creations and worlds. The cycle starts creation, sustenance and
>> dissolution.
>>
>> ~vlm.86. Again the Divine Mind stretches out other creations at other
>> times, and these are drawn like pictures of fairylands (airy castles) in
>> the canvas of vacuum.
>>
>>
>>
>> पुन: सर्ग-समारम्भ: प्रलये सर्व.संभव: ।
>>
>> puna: sarga-samArambha: pralaye sarva.sambhava: |
>>
>> सर्वम् पुनर्_इदम् राम चक्र.वत्_परिवर्तते ॥४।४७।८७॥
>>
>> sarvam puna:_idam rAma cakra.vat_parivartate ||87||
>>
>> .
>>

>> *again the emergence of creation, in its subsidence the birth of All*
>>
>> *:*
>>
>> *all this again, rAma, starts whirling like a wheel.*

>>
>>
>>
>> किम् एतस्मिन्_महामायाडम्बरे दीर्घ-शम्बरे ।
>>
>> राम सत्यम् अ-सत्यम् वा निर्णेयम् यद्_इह_उच्यते ॥४।४७।८८॥
>>
>> kim etasmin mahA.mAyA-ADambare dIrgha-zambare |
>>
>> rAma satyam a-satyam vA nirNeyam yat_iha_ucyate ||88||
>>
>> .
>>

>> kim etasmin - *what's in this*
>>
>> mahAmAya-ADambare - *Mighty mAyA Bamboozle *
>>
>> dIrgha-zambare *- this long Magic.show, + *
>>
>> rAma, satyam a-satyam vA - *is it real or unreal? *
>>
>> nirNeyam yat - *what is to be determined*
>>
>> iha_ucyate - *here it's said..*.

>>
>> ~m.88-89. O Rāma, what, then, is there in this great exuberance to decide
>> whether it is real, true or unreal and untrue. All this is like the story
>> of Dāsura. Truly the whole thing is a myth.
>>
>> ~vlm.88. Now consider, O RAma! if there is any stability of any thing in
>> this revolutionary world, beside its being a maze of continuous delusion.
>>
>>
>>
>> दाशूर-आख्यायिका_इव_इयम् राम संसार-चक्रिका ।
>>
>> dAzUra-AkhyAyikA_iva_iyam rAma saMsAra-cakrikA |
>>
>> कल्पना-रचित-आकारा वस्तु-शून्या न वस्तुत: ॥४।४७।८९॥
>>
>> kalpanA-racita-AkArA vastu-zUnyA na vastuta: ||89||
>>
>> .
>>

>> dAzUra-AkhyAyikA iva - *just like the story of dAshUra*
>>
>> iyam rAma saMsAra-cakrikA *- x*
>>
>> kalpanA-racita-AkArA vastu-zUnyA na vastuta: *- x. *

>>
>> ~sv.60-90 The repetition (creation and dissolution) of infinite number of
>> universes, with the infinite variety of creators in them, is nothing but
>> the fanciful perception of the ignorant and the deluded.
>>
>> ~vlm.88-89. O Rāma, what, then, is there in this great exuberance to
>> decide whether it is real, true or unreal and untrue. All this is like the
>> story of Dāsura. Truly the whole thing is a myth. ~vlm.89. The revolution
>> of the world resembles the hallucination of Dásura's mind; it is a
>> phantasia without any solidity in it.
>>
>>
>>
>> अविरलम् इदम् आततम् विकल्पैर्_
>>
>> aviralam idam Atatam vikalpai:_
>>
>> असद्_उदितैर्_अपि तैर्_द्वि.चन्द्र-कल्पै: ।
>>
>> asat_uditai:_api tai:_dvi.candra-kalpai: |
>>
>> विरचितम् असता_अनुपन्न-सत्यम्
>>
>> viracitam asatA_anupanna-satyam
>>
>> जगद्_इह तेन विमूढता किम् उत्था ॥४।४७।९०॥
>>
>> jagat_iha tena vimUDhatA kim utthA ||90||
>>
>> .
>>

>> a-viralam - *without scarcity is*idam Atatam *– this expanse*
>>
>> vikalpai:* - w vikalpa.Ideas*
>>
>> asat uditai: api - *tho unreally arisen*
>>
>> tair dvi.candra-kalpai:* - w those double.moon-Images*
>>
>> viracitam asatA - *constructed by the unReal*
>>
>> anu.panna-satyam* - x*
>>
>> jagat_ iha - *x*
>>
>> tena vimUDhatA - *x*
>>
>> kim utthA *- x. *

>>
>> ~m.90 This change is unending. Though interesting and juicy it is all
>> like seeing two moons. This is designed and implemented by untruth. Why did
>> it arise in you the foolish feeling that this world exists?
>>
>> ~sv.60-90 The repetition (creation and dissolution) of infinite number of
>> universes, with the infinite variety of creators in them, is nothing but
>> the fanciful perception of the ignorant and the deluded.
>>
>> ~vlm.90. The world appearing so extensive and thickly peopled, is but a
>> fancied unreality like the erroneous appearance of two moons in the sky. It
>> is made of unreality though appearing as real, and is not worth reliance by
>> our ignorance of its nature.
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>> *watts*
>>
>>
>>
>> <http://www.dedroidify.com/ignorance.htm>
>>
>> *[image: Kali Yuga - worst throw of the dice]*
>> <http://www.dedroidify.com/ignorance.htm>
>>
>>
>>
>> *Alan Watts about the Kali Yuga*
>> <http://www.dedroidify.com/ignorance.htm>*.*
>> <http://www.dedroidify.com/view.htm>

>>
>> According to Hindu scriptures the cycle of creation is divided into four

>> yugas (ages, eras)*.* We call each one a Yuga and name them after the

>> four throws in the Hindu game of dice; Krita, the perfect throw of four;
>> Treta, the slightly imperfect throw of three; Dvapara, the throw of two;

>> and Kali, the worst throw of one*.*
>>
>> And so the first period, the Krita Yuga ..*.* the longest period, runs

>> for 1,728,000 years (not to be taken literally), during which the whole
>> world is as perfect as a fresh flower and as unblemished as the skin of a

>> young girl*.* It's beautiful, everything's right and life is glorious*.*
>>
>> The second period, the Treta Yuga ..*.* is a little shorter. It runs for

>> 1,296,000 years, during which a small element of evil and decay comes into

>> life and the tips of the petals are very slightly browned*.*
>>
>> The third period is the Dvapara Yuga ..*.* running for 864,000 years.

>> The syllable Dva in Dvapara means two, double or dual, so that in this age,

>> the powers of good and evil are equally balanced*.*
>>
>>
>> *The fourth period is the shortest running for only 432,000 years in

>> which the power of evil and destruction takes over. An age of spiritual
>> decay, violence and hypocrisy. We're supposed to be living in that now,
>> what's called the Kali Yuga ... the Age of Darkness. The Ancient Greeks
>> knew it as the Iron Age. At the end, your eternal Self takes the form of
>> Shiva, the Lord of renewal through death; blue bodied and ten armed with a
>> necklace of skulls. But with one hand in the gesture called 'fear not' as a
>> reminder that all this is in illusion and play. And then Shiva dances the
>> Tandala dance, the dance of fire in which the material world is destroyed
>> and the Self returns to the state of Pralaya, of peace, uninvolvement, and

>> pure bliss into a new Satya Yuga ... the Golden Age.*

>>
>> "We are living in a time of disintegration and iconoclasm which the

>> Hindus call Kali Yuga*.*
>> It hurts and frightens us, but is not essentially evil*.* It is rather a

>> universal passion in which man cries, 'My God, my God, why hast thou

>> forsaken me*?*'

>> But it is the prelude to a Resurrection, because spiritual growth depends

>> upon ceasing to cling to any form of life for security*.*

>> Forms are not contrary to the Spirit, but it is their nature to die:
>> their transience is their very life,

>> and a permanent form would be a monstrosity- a finite thing aping God*.*
>> "
>> Alan Watts
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o*ॐ*m*

>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>
>> http://www.youtube.com/watch?v=w814-Pj3bm8

>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> The Tale of dAshUra
>>
>> in jnAna-vAsiShtha
>>
>> translated in the Puranic Encyc.
>>
>>
>>

>> **Ott. #char. #dAzura, *dAshUra, *daashuura -> from #jJAna.vAsiSTha – *

>>
>>
>>
>> vasiSTha once told zrI-rAma the story of dAzUra to prove that the world
>> is all an illusion. ••
>>
>> dAzUra was the only son of sharaloma.Speargrass, a muni who practiced
>> tapas.asceticism in the plains of a mountain in Magadha.) dAzUra too did
>> tapas
>>
>> in another part of the mountain. • While the father and the son were
>> living happily
>>
>> the father entered samAdhi {a popular euphemism for "died"} and the son
>> wept over the loss of his father. Then a forest-Nymph comforted him with
>> celestial advice. • dAzUra performed his father's obsequies.
>>
>> He began thinking that the earth was impure and that the top of trees was
>> pure
>>
>> and decided to do tapas in such a manner that he got power to sit on the
>> branches
>>
>> and leaves of trees. Accordingly he made a big pit of fire and began
>> making offerings
>>
>> of flesh cut from his body into the fire. •
>>
>>
>>
>> [image:
>> https://webringjustice.files.wordpress.com/2010/07/sungod.jpg?w=640]
>>
>>
>>
>> agni-bhagavan (Fire-deity) appeared and asked him to choose the boons he

>> wanted. *dAshUra *told agni as follows:

>>
>> "Oh Lord • I do not find any pure spot on this earth, which is full of
>> created living beings. You should therefore, grant me the power to live on
>> the tops of trees. "
>>

>> *agni* granted him the boon.
>>
>> *dAzUra* then climbed a big tree in the forest and occupied, without the

>> least fear,
>>
>> a tender leaf at the top of the topmost branch of the tree. He there
>> assumed
>>
>> the padmAsana (the lotus seat for meditation).
>>
>> His mind was functioning actively
>>
>> as it had not been turned inwards into true knowledge.
>>
>> With his mind in such a state he performed a yajna.Sacrifice. He
>> continued performing yajnas like go.medha (Bull.Sacrifice), azva.medha
>> (Horse.Sacrifice), etc.
>>
>> mentally for ten years. • Then self-illuminating knowledge arose in his
>> mind,
>>

>> and he saw a beautiful forest-*Nymph* seated beautifully attired

>>
>> at the end of the tender leaf on which he was sitting. She was looking
>> very sad,
>>
>> her head bent down.
>>

>> *dAzUra *asked her, who she was,

>>
>> so very beautiful and attractive as to evoke love even in kAma (the God
>> of love) .
>>

>> *She answered *him in a sweet voice as follows:

>> "*svottha* was famous for his noble qualities and unique prowess.

>>
>> He possessed three bodies, which possessed capacity to rule the country.
>>
>> One of the three bodies was the best, the other midway between, and the
>> third bad.
>>

>> The very origin of the King was in the wide and extensive sky*—*like

>> birds
>>
>> he lived in the sky. He built a city in the sky with fourteen streets
>>
>> and three divisions or sectors. There were also forests, woods and

>> mountains for games in the city*—*seven big tanks, wavy-white with

>> saMkalpAt sa man*a:_* bhavet |

>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>> *[image: image not displayed]*

>>
>> --
>> You received this message because you are subscribed to the Google Groups
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>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to yoga-vasishth...@googlegroups.com.
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>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/3b4762ac-f494-4b77-af95-5fcb3de4299c%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/3b4762ac-f494-4b77-af95-5fcb3de4299c%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

[Jiva Das]

 

FM4047 PARADE OF THE WORLDS 2.JA04.06 .z90

https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04.06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0

FM.4.30.FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

 

 

oॐm

 

FM.4.47

 

PARADE OF THE WORLDS

 

RAAMA said—

 

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|1||

.

Lord,

you know all things,

you're master of all the Branches of vedic study!

Azvaste iva tiSThAmi . I rest as.if recovered from disease .

zuddhAbhi: bhavad.uktibhi: . by the clarities you have spoken.

.

bhagavan.Lord.Bhagavan! sarva.all/every.dharma.jJa.Knower sarva.all/every.vedAGga.Veda.branch.pAraga.crossing.over/going.thru/thoroly.familiar.with

 | Azvasta.comforted/confident iva.like/as.if tiSTh.rest/remain.Ami by/with the zuddha.pure.Abhi: bhav.becoming.at.ukti.saying/speech/word\term.bhi:

.

*vlm.1 rAma said: "O venerable sir, that art acquainted with all religious doctrines and versed in all branches of the Vedas, I am set at perfect ease by thy holy preachings.

 

उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|2||

.

of chances to hear your noble, discerning, charming, uplifting voice

I never get enuff

:

I never get tired of hearing the words you say

.

udAra.raising\noble.ANi vivikta.Ani pezala.Ani udita.upcome/arisen.Ani ca.also/and | zrotum tRpti.satiety/satisfaction.m na.not gacchAmi.I.go

 vacAMsi vadatas tava.of.you/your

.

*VLMitra.p.2 I never tire of hearing your speech, which is equally abundant, clear and elegant."

 

जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|3||

.

within the rAjasa.sattvika class of qualities in your recent talk,

utpatti.Outfall has been explained by Your Grace

according.to the zAstra.teaching of the Lotus.blossom=born

.

jaati.yA* raajasa.saattvikIii.yA: whin the kathana.avasara.m.opportunity\ time o&r place for (tasya).antara.within/inside.e | utpatti.coming.forth/outfall/origin: bhavatA prokta.spoken.to/declared.A by/with the

zastra.weapon/arms .i: kamala.lotus.flower.janman.birth.nas

.

*vlm.3. You have said sir, of the birth of brahmA in course of your lecture on the productions of the satva and rAjasa qualities. I want you to tell me more on that subject.

 

VASISHTHA said—

 

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

.

there are

many hundreds of thousands of brahmAs

with hundreds more Shankaras and Indras

and thousands of Naaraayanas,

child of the Raghu.Clan

...

bahu.much/many.Uni Brahma.lakSa.ANi Shamkaara.indra.*indra the Crafty.zatAni.hundreds ca | Naaraayana.sahasra.thousand.s.ANi samatiita.Ani Raaghava

.

samatIta

.

*vlm.4 There have been many millions of Brahmas and many hundreds of shivas and indras together with thousands of nArAyaNas that have gone by.

 

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|5||

.

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: | nAnA.AcAra.vihArANi  viharanti sahasra.za: .  

.

...

and

in other different Cosmic.Eggs

many more

in their thousands

pursue their various ways and manners

 

तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।६॥

jagatsu pra.udbhaviSyanti bahUni anyAni bhUriza: ||4|47|6||

.

tulya.kAlam . at the same time

ananteSu jagatsu . in boundless worlds

prodbhaviSyanti . they will produce

bahUni anyAni . many others

bhUri.zas . aplenty.

.

*vlm.6. There will also be many other productions in the worlds, synchronous with others, and many to be born at times remotely distant from one another.

*m.5.6. In this universe and in many other varieties and multitudes of universes, thousands of kinds of gods and ‘asuras’ with different traditions and behavioral codes are moving about even now. They are born again and again in many of the universe that exist now and that come into being in future.

 

तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|7||

.

teSAm तेषाम् of those

abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seated

brahmANDeSu ब्रह्माण्डेषु brahma.eggs

divaukasam दिवौकसम् to a god

utpattayo उत्पत्तयः rising.up

mahAbAho महाबाहो Great Archer

vicitra.abhyutthitA iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

*m.7 The creation of these godly beings in the universes created by various brahmAs a will be of surprising variety.

*sv.7 however, even the creations of these gods were but the jugglery of Maya!

*vlm.7. Among these, the births of brahmA and the other gods in the different worlds, are as wonderful as the productions of many things in a magic show.

*jd.7 . teSAm तेषाम् of thoseabja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seatedbrahmANDeSu ब्रह्माण्डेषु brahma.eggsdivaukasam दिवौकसम् to a godutpattayo उत्पत्तयः rising.upmahAbAho महाबाहो Great Archervicitra.abhyutthitA iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

 

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

.

somewhen

they are productions of rudra the Terrible

* the vedic form of shiva

&

somewhen

the rising of the Lotus.Born brahmA the Immense

:

somewhen too

of viSNu the Pervader

&

somewhen

they're made by

a muni

...

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: | kadAcit api vaiSNavya:

kadAcit muni.nirmitA:

.

*vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are born of brahmA, somewhen also of viSNu and somewhen they are created by manu {*jd. only <muni> in my 3 eds.}.

*VLMitra.p.8 Some creations were made with brahma as the first born, others with Vishnu and some with Shiva as the next created beings. There were some other (minor productions) having the munis for the patriarchs.

#zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned together with bhava and other names of rudra.ziva). .#zArva . #zArvI relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the east, varbRS.)

*jd.8 . kadAcit sRSTaya: zArvya: कदाचित् sRष्टयः शार्व्यः ... somewhen the creations of rudrakadAcit padmaja.udbhavA: कदाचित् पद्मज.उद्भवाः somewhen the arising of the Lotus.Born brahmAkadAcid api vaiSNavya: कदाचिद् अपि वैष्णव्यः somewhen too of viSNukadAcin manu.nirmitA: कदाचिन् मनु.निर्मिताः somewhen the formations of manu...

 

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

.

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: | aNDa.udbhava: kadAcit tu

kadAcit jAyate ambarAt .  

.

brahmA

is

somewhen

lotus.born

somewhen

sprung from the waters

but

sprung from an egg

somewhen

&

somewhen

born from the sky

.

*vlm. One brahmA was lotus.born, another was produced from the water; and a third was born of an egg, and the fourth was produced in the air. (These are named as the #padmaja, #nArAyana, #aNDaja and #mAruta).

 

कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa: arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

.

somewhere

in an Egg

shiva's the sun;

somewhere too the Good.vasus,

somewhere the Lotus.petal.eyed,

and somewhere the three.eyed too

.

kasmincit aNDe tri.akSa: arka: kasmincit api vAsava: | kasmincit puNDarIka.akSa:

kasmincit tri.akSa* eva hi . 

.

*m.10 Some universes are looked after by sun. Some are looked after by viSNu. Some are looked after by Maheswara. Some are looked after by indra.

*sv.10 In some universes brahmA is the supreme deity, in others it is the Sun, indra, nArAyaNa or Siva.

*vlm.10. In one egg the sun was born with all his eyes, and in another VAsava"the indra; in some one was born the lotus.eyed viSNu, and in another he with his three eyes as Siva.

 

कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

.

in some world

there was a creation that was thick with trees

in some

thick with people

+

in some

thronged with earth.bearing mountains

...

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA | kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA

.

*vlm.p.11 In one age a solid earth was born having no holes for the growth of vegetables. In another, it was overgrown with vegetation. In some it was filled with mountains and finally covered by living creatures.

 

भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

.

...

the Earth became

something muddy

or it was

something made of stone

or

something made of ice and snow

or

something made of copper

...

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |AsId hema.mayI kAcit kAcit tAmra.mayI tathA

.

*vlm.p.12 The earth was full of gold in some place and it was hard ground at others. It was mere mud in many places and covered with copper and other metals in some.

 

इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ अन्यथा ।

iha eva kAni citrANi jaganti anyAni atha anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni eka.eka.lokAni nirmahAMsi api kAnicit ||4|47|13||

.

for here

what wonder.worlds there are

(and others also otherwise)

different worlds

(seen one.by.one)

while some others are lacklustre.

.

iha eva kAni citrANi jaganti anyAni atha anyathA | anyAni eka.eka.lokAni nirmahAMsi api kAnicit .  

.

*vlm.p.13. There are some wonderful worlds in the universe, and others more wonderful still than they. Some are luminous and bright and others whose light has never reached us.

 

अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti udbhavanti ca ||4|47|14||

.

boundless worlds

here

in the great sky of brahman.Thatness

are ocean.wave.waterlike

and now they sink and now they rise.

.

anantAni jaganti asmin brahma.tattva.mahAmbare | ambhodhi.vIci.jalavan nimajjanti udbhavanti ca

.

*vlm.p.14 There are innumerable worlds scattered in the vacuum of Brahma’s essence, and they are all rolling up and down like waves in the ocean.

 

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

.

like waves in the waters

like a mirage in the desert

like fading blossoms on a mango tree

such are the glories of the world beyond

.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

*vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers on a mango tree, so do the riches of the Universe appear in the Supreme Reality.

m.15 The glory and beauty of a universe abides in the Absolute like waves in a sea, like mirage in a desert, like flowers on a mango tree.

*vlm.15. The splendours of worlds, are seen in the SUPREME like waves in the sea, and as the mirage in the sandy desert; they abide in Him as flowers on the mango tree.

*sv.15.16 This creation is beginningless.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

 

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

.

bhAno: gaNayitum to enumerate the sun's zakyA: . they are able =

razmiSu trasareNava: Alola.vapuSa: brahma tattvena jagatAm gaNA:

.

*m.16 One can count the shining particles in a ray of sun. But it is not possible to count the number of worlds in this brahman.nature.

*vlm.16. It may be possible to count the particles of the solar rays, but not the number of worlds abounding in the Supreme Spirit.

*sv.15.16 This creation is beginningless.

 

यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA imA* loka.sRStaya: ||4|47|17||

.

yathA mazaka.jAlAni as a cloud of mosquitos varSa.AdiSu AkulAni tu tho thronging in the rainy weather utpattya.utpattya befalling and befalling nazyanti they perish tathA imA loka.sRStaya: such are the world.creations

.

*m.17 The birth and dissolution of these worlds is similar to the birth and death of mosquitoes in rainy season.

*sv.17 In this 'city of brahman' (which is the infinite consciousness or the consciousness in the space of one's heart) these universes arise and vanish again and again.

*vlm.17. These multitudes of worlds rise and fall in the Universal Spirit, like gnats flying and following others in swarms in the rainy season.

*vwv.389/17 As masses of mosquitoes afflicted during the rains and the like perish, having been produced repeatedly, so do these creations of worlds.

They're like a cloud of mosquitoes that throng in the rainy weather,

falling.out everywhere.

They die.

Such are the world.creations too.

 

न च विज्ञायते कस्मात् कालात् प्रभृति च आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

.

na ca vijJAyate nor is it understood kasmAt kAlAt prabhRti ca AgatA: from what time they have first come nitya.Agama.apAya.parA: etA: ever.come.gone.next these constantly coming.and.going sarga.paramparA: sequences of Creation

.

*m.18 No one knows since when this chain of creations is happening. This flows in continuous and eternal.

*sv.18 But these are different from the one infinite consciousness.

*vlm.390/18. It is not known since when they have been in existence, and what numbers of them have gone by, and are remaining at the present time.

Nor is it well understood from what time they have first come, all these

constantly coming.and.going, one.after.the.next creations.

 

अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya: aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila abhUvan tata: pUrvataram yathA ||4|47|19||

.

beginninglessly, endlessly,

all these worlds emanate like waves—

from first to next they each appear

from That, from the earlier, on.

.

anAdimatya: aviratam from the beginningless, constantly prasphuranti taraGgavat they emanate like waves pUrvAt pUrvam kila abhUvan one after another they just appear tata: pUrvataram yathA from That, the earlier, so

.

*m.19 This infinite sequence (of creations) is sparkling and flashing like waves (in a sea). There was a creation before this. There must have been one prior to that.

*vlm.19. They have been rolling without beginning like the billows of the sea; those that are past and gone had their previous ones, and they their prior ones also.

*vlm.p.19 They have been rolling without beginning like the waves of the sea. Those that are past and gone had their previous ones, and they their prior ones also.

*vwv.391/19 (These creations) which are beginningless, continually expand (or spread far and wide) like waves. They indeed arose before the previous ones as those earlier than them did.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA eva samastA* bhUta.jAtaya: ||4|47|20||

.

becoming and becoming

they dissolve

with all their Brightlings and Darklings and Humankind

as.if in rolling river.waves

:

just so are all the species of beings

.

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: | sarit.taraGga.bhaGgyA eva samastA* bhUta.jAtaya:

.

*vlm.p.20 They rise over and over to sink lower and lower again, just like the waves of the sea rise aloft and fall low by turns.

*vwv.392/20 All classes of beings along with gods, demons and men vanish, having been born repeatedly, only in the manner of the waves of a river.

 

यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu iva ||4|47|21||

.

yathA idam aNDam vairiJcam as this egg of the Creator   

tathA thus

brahmANDa.paGkti.aya: yA: sahasrA: parikSINA nADikA vatsareSu iva

.

*m.21 Many universes, innumerable to count, like the one of this brahmA, have come and gone like instants of time in an year.

*vlm.p.21 There are many series of mundane worlds like the egg of brahma which pass away in the thousands, like the hours in course of the year.

*vlm.21. There are series of mundane worlds like the egg of brahmA, which pass away by thousands like the hours in course of the year.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya asya vitate brahmaNa: pade ||4|47|22||

.

anyA: samprati vidyante vartamAna.zarIrakA: + prAnte brahmapurasya asya vitate brahmaNa: pade

.

*m.22 The universes at the present time which are manifest in the body of present brahmA, are abiding in the vast state of brahman.

*vlm.22. There are many such bodies revolving at present, in the spacious mind of brahmA; beside the mundane system of brahmA (brahmanda).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna: tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

.

there will be others that become

in the brahman.Immensity

brAhmicities full of brahma.cities

.

again they will be destroyed

having.become and having.become

the beat of a repeating song

.

brahmaNi anyA* bhaviSyanti brAhmya: brahma.pura=zriya: | puna: tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: .  

.

*m.23 These universes, created by brahmA, appear and disappear again and again, like sound.

*vlm.23. There will grow many more mundane worlds in the infinity of the divine mind, and they will also vanish away in course of time, like the evanescent sounds in the air.

*jd.23 . brahmaNi anyA bhaviSyanti ब्रह्मणि अन्याः भविष्यन्ति there will be others in the brahmanbrAhmyo brahma.pura=zriya: ब्राह्म्यः ब्रह्म.पुरश्रियः brahmic, full of brahma.cities.punas tA: ca vinaGkSyanti पुनर् ताः च विनङ्क्ष्यन्ति again they will be destroyed bhUtvA bhUtvA yathA gira: भूत्वा भूत्वा यथा गिरः becoming and becomingrepeating/echoing like (the chorus of) a song.

 

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

.

brahmaNi . in the brahman.Immensity

anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades

ghaTA: iva mRdo: rAzau . like pots in a lump of clay

aGkure pallavA: iva . like branches in a sprout

.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

*m.24 Even the future creations (will appear and decline) and abide in brahman like pot in mud and sprout in seed.

*vlm.24. Other worlds will come into existence in the course of other creations, as the pots come to be formed of clay, and the leaves grow from germs in endless succession. (Here brahmA is made the material cause of all).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

 

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

.

yAvat.while. brahma cit.AkAze – the Immensity in Concious.Space .

tathA tribhuvana.zriyA: . is thus the multitude of triple.worlds +

sphAra.extensive.AkAra.vikAra.ADhya.ripe: =

prekSyamANA na kimcana

.

*m.25 As long as the truth is not perceived, these creations and the three worlds will be seen with wide forms and distortions in the consciousness.ether (chidākasa).

*vlm.25. So long doth the glory of the three worlds appear to the sight, as long as it is not seen in the intellect, in the manner as it exists in the divine mind.

 

उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na api asat*zriya: |

जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥

jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||

.

unmajjantya: nimajjantya: . emerging / immersing .

na satyA: na api asat.zriya: . not realities nor yet compounded unrealities

jaDa.ArambhA vitanvantya: .  

tA eva khalatA iva – it's only like

a streak of sky / corruption.

*m.26 This world, which emerges and immerses itself, is neither real nor unreal. Starting as inconscient and extending far and wide, it is like a streak in the sky.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*vlm.26. The rising and falling of worlds are neither true nor wholly false; they are as the fanfaronade of fools, and as orchids of the air.

#khalatA – "creeper in the air", anything impossible +

 

तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।

taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |

सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||

.

taraGga.sama.dharmiNya: .  

dRSTa.naSTa=zarIrakA: . these little bodies are seen & gone .

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA:

.

*vwv.385/27b There are manifold forms and movements for all the multitudes of created worlds.

*m.27 This world is like a wave in behavior. It has a body which is destroyed by (mere) appropriate perception. All these creations are full of strange shapes and actions.

*vlm.27. All things are of the manner of sea waves, which vanish no sooner than they appear to view, and they are all of the nature of paintings, which are impressed in the mind.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।

citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥

vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||

.

citra.AkAra.vikArA: ca citra.rUpA: . strange shapes & changing shapes

hi .

sRSTaya: . creations

vyatiriktA: na sarveSAm . not separate from everything

samastA: sRSTi.dRSTaya: . .

#bhU bhavati .#sRSTi / #dRSTi .#>as asti

*m.28 These creations are full of variety and multitude of strange shapes and deformations. From the point of creation there is nothing incoherent or inconsistent in these.

*vlm.28. The world is a perspective, and all things are but paintings in it; they are not without the tableau of the mind, and are represented in it as the figures on a canvas.

 

तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।

tattva.jJa.viSaye rAma salilAt iva vRSTaya: |

आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||

.

tattva.jJa.viSaye

in the view of a Thatness.knower,

rAma,

salilAt iva

as from the waters

vRSTaya: ayAnti

the rains proceed,

sRSTaya: devAt

(so) the creations (proceed) from a God

jaladAt iva vRSTaya:

like the rains from a cloud.

* Note the structure, reading #vRSTaya: in a double sense: as from the ocean there comes rain, so from a deity come the creations. There's no ground (as usual!) for VLM's reading "Spirit of God" here.

*m.29.30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water.bearing clouds.

*vlm.29. The learned in divine knowledge, consider the creations proceeding from the Spirit of God, as showers of rain falling from the waters contained in the clouds.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

#si* . #visi . #viSaya –m.. sphere (of activity), reach/range (of mind); period (of life); special field of action, (in comp. ="concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. ="in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); •• an object of sense (these are five in number, the five #indriya, or organs of sense having each their proper #viSaya. or object, viz.1. #zabda, "sound", for the ear cf. #zruti.viSaya; 2. #sparza, "tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4. #rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these five viSayas are somewhen called the guNas or "properties"of the five elements, ether, air, fire, water, earth, respectively); anything perceptible by the senses, any object of Affective thought; (pl) sensual enjoyments, sensuality; •• (in phil) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and #saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g. #chandasi viSaye, "only in the Veda"); (in rhet) the subject of a comparison (e.g. in the comp."lotus.eye"the second member is the #viSaya, and the first the #viSayin).

tattva.jJa.viSaye . in the view of a Thatness.knower, . rAma, . salilAt iva . as from the waters . vRSTaya: ayAnti . the rains proceed, . sRSTaya: devAt . (so) the creations (proceed) from a God . jaladAt iva vRSTaya: . like the rains from a cloud.

 

व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।

vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |

व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥

vyatiriktA* drava.ambhodhi.svASThIlA: zAlmalo: iva ||4|47|30||

.

vyatiriktA: na sarveSAm – not distinct from all things

samaptA: sRSTi.dRSTaya: .

vyatiriktA: . distinct

drava.ambhodhi.svASThIlA: .

zAlmalo: iva – from a silk.cotton tree.

#zAlmala the silk.cotton tree; one of the Dvîpas.

#asthi aSThi aSThIlA a round pebble or stone.

*m.29.30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water.bearing clouds.

*vlm.30. The visible creation is no more distinct from God, than the sea water exuding from the earth and the earth itself, and the leaves and seeds of the Simul tree from the tree itself.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

इह सृष्टिषु पुष्टासु निकृष्टासु च राघव ।

iha sRSTiSu puSTAsu nikRSTAsu ca rAghava |

परमान् नभसो जातास् तन्मात्र.मल=मालिका ॥४।४७।३१॥

paramAn nabhasa: jAtA: tat.mAtra.mala=mAlikA ||4|47|31||

.

iha sRSTiSu

puSTAsu nikRSTAsu ca

Raaghava .

paramAn nabhasa: jAtA:

tat.mAtra.mala=mAlikA .  

.

here in creations, rAghava, growing bits born from the Absolute Sky

a necklace made of elemental beads.

.

*vlm.p.31 All created things that you see in their gross or subtle forms have proceeded from the emptiness of the Divine Mind. They are strung together, like a rosary of large and small gems and beads.

*m.31 O Rāghava, in this world all that is high and well.nourished and all that is lowly are parts of a garland of subtle elements and energies (tanmatras) emerging out of the great ether.

 

कदाचित् प्रथमम् व्योम प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vyoma pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा व्योम.जो ऽसौ प्रजापतिः ॥४।४७।३२॥

tata: prajAyate brahmA vyoma.ja: asau prajApati: ||4|47|32||

.

kadAcit prathamam . somewhen in the beginning . vyoma.sky/space – to a pratiSThA.foundation/foothold.m – adhigacchati.approaching .

tata: prajAyate brahmA . from.that Brahmaa propagates. .

vyoma.ja: . sky.born – asau.this – prajApati.Grandfather/creature.Lord...

*vlm.p.32 Sometimes the subtle air is solidified in the form of atmosphere, and from that is produced the great brahma, thence called the air.born lord of creatures.

स्था #sthA . #pratiSThA . to stand firm . #pratisthA . stand, stay, remain • stand still or firm, be established or founded upon (tasmin) • get a place or foothold, thrive, prosper • withstand, resist • spread over (acc). C. set up, erect, fix, support • place in or upon, appoint to (tasmin) • present, offer, entrust or commit to (tasmin). • #anupratisthA . get on, thrive or prosper after (acc). • #sampratisthA . apply to (tasmin). • #sampratiSThApitA . set up, fixed, erected kathAs • #pratiSThAnvita –anvita . adj. . possessed of fame, celebrated • .vat adj. having a foundation or support. . y2009.001 –

गम् #gam . #adhigam . to go up to, approach • to "hit on", approach for sexual intercourse • to encounter, obtain • to accomplish • to study, read •• Desid. P. *adhijigamiSati, to seek • Atm. *adhijigAMsate, to be desirous of studying or reading. + #adhigata

*jd.32 . kadAcit . somewhen prathamam . at firstvAyu: pratiSThAm adhigacchati . the Air becomes establishedtata: prajAyate brahma . thus the brahman is producedvAyuja: asau prajApati: . as the windborn grandfather prajApati.

 

कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAyu: pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja: asau prajApati: ||4|47|33||

.

kadAcit prathamam . somewhen in the beginning . vAyu.Air:

pratiSThA.foundation/foothold.m adhigacchati.approaching |

tata:.therefore/after.that . prajAyate brahmA

vAyu.ja: asau prajApati: .  

.

*vlm.p.33 Sometimes the atmospheric air is condensed into a solid form, and that gives birth to a brahma under the title of the atmospheric lord of creation.

 

कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa: asau prajApati: ||4|47|34||

.

somewhen

after the Fire element stabilizes

from That is born the Maker of Fire as

Brahmaa the Immense is born as this Prajaapati.Ancestor

.

kadAcit prathamam . somewhen in the beginning .

teja: pratiSThAm adhigacchati | tata: prajAyate kartA tejasa: asau prajApati:

.

*vlm.p.34 At another time light is thickened into a luminous body, and thence is born another brahma bearing the name of the luminous lord of all creatures.

 

कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAri pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja: asau prajApati: ||4|47|35||

.

somewhen

after the Water element stabilizes

from That is born Brahmaa the Waterborn as the Prajaapati.Ancestor

kadAcit prathamam . somewhen in the beginning –

vAri

pratiSThAm adhigacchati |

tata: prajAyate brahmA

vAri.ja: asau prajApati:

.

vAri

vArija

pratiSTha

adhigacchati

prajAyate

prajApati

.

*vlm.p.35 Again, water condensed at another time produces another brahma designated the watery lord of creation.

 

कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadAcit prathamam pRthvI sphAratAm adhigacchati |

ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva: asau prajApati: ||4|47|36||

.

somewhen

after the Earth extends and stabilizes

from That Brahmaa is born as the Earthly Prajaapati.Ancestor

.

kadAcit prathamam pRthvI sphAratAm adhigacchati | tata: prajAyate brahmA pArthiva: asau prajApati: .  

.

*vlm.p.36 Sometimes the particles of earth take a denser form and produce a brahma known as the earthly brahma.

 

इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।

idam catvAri sampIDya paJcamam vardhate yadA |

तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||

.

idam catvAri sampIDya . this quartet being compressed,

paJcamam vardhate yadA . when the fifth grows/increases,

tadA taj jAta eva – then that is.born also

eSa kurute jAgatIm kriyAm – this causes worldly activity.

*m.37 (Somewhen) four energies are pressed together and increased by the fifth element. What emerges from that performs the creative action.

*vlm.37. It is by extraction of the essences of these four brahmAs, that a fifth is formed under the name of the quintuple brahmA, who is the creation of the present world.

*sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।

kadAcit apsu vAyau vA su.sphAre vA api tejasi |

स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥

svayam sampadyate akasmAt pumAn prakRti.bhAvita: ||4|47|38||

.

kadAcit apsu vAyau vA whenever

in water or in wind

su.sphAre vA api tejasi . or in the spreading of a fire +

svayam sampadyate akasmAt.causelessly   

pumAn prakRti.bhAvita:

.

kadAcit apsu vAyau vA su.sphAre vA api tejasi | svayam sampadyate akasmAt pumAn prakRti.bhAvita:

.

*m.38 Somewhen air, water, fire together form a personality by accident (and he performs the creative action).

*vlm.38. It is somewhen by the condensation of water, air or heat, that a being is produced in the form of a male or female.

*sv. Somewhen, space gets established first, and the Creator is said to be born of space; at other times, air gets established first, and at other times, fire, water or earth; and the Creator gets an appropriate title.

 

तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।

tasya atha zabda: vadanAt kadAcit jAyate padAt |

कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥

kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||

.

tasya atha . from that next =

zabda: vadanAt . sound from the face =

somewhen

jAyate padAt . is born as a verse +

somewhen

aMzAt pRSTAt vA .  

somewhen

locanAt karAt . .

*m.39 Then sound issues forth somewhen from his face, somewhen from the feet, somewhen from his bottom and somewhen from his eyes and hands.

*vlm.39. It is somewhen from the speaking mouth of this being, and from his feet and back and the eyes, that different men are produced under the appellations of BrAhmana, Kshatriya, Vaisya and Sudras. (These Kshatriyas are born from the arms and eyes according to manu).

*sv. From this Creator's body there arise'words' like brAhmaNa (a priest) etc., and these words become'living beings' with appropriate designations.

 

कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।

kadAcit puruSasya asya nAbhau padmam prajAyate |

तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥

tasmin saMvardhate brahmA padmaja: asau prakIrtita: ||4|47|40||

.

somewhen

the navel of the Person Purusha gives rise to a lotus

and there grows.up

Brahmaa the Immense , celebrated as the LotusBorn

.

kadAcit puruSasya asya nAbhau padmam prajAyate | tasmin saMvardhate brahmA padmaja: asau prakIrtita:

.

*VLMitra.p.40 Sometimes the great Being causes a lotus to grow out of his navel in which is born the great brahma known as the lotus.born.

 

माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।

mAyA iyam svapnavat bhrAnti: mithyA.racita.cakrikA |

मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥

manorAjyam iva Alola.salila.Avarta.sundarI ||4|47|41||

.

This

is Maayaa

a delusion like a dream

a falsely fancied construction as imaginary as water

whirling in a lovely pool

.

mAyA iyam svapnavat bhrAnti: mithyA.racita.cakrikA | manorAjyam iva Alola.salila.Avarta.sundarI

.

*VLMitra.p.41 All these theories of creation are idle dreams, false as the dreams in our sleeping state. They are the reveries of fancy like the whirling currents of water.

*m. ... an empire of the mind charming like a vortex in water.

*vwv. ... the beautiful eddy in agitated waters ....

.

*jd.41 . mAyA iyam . this mAyAsvapnavad bhrAntir . is a delusion like a dreammithyA.racita.cakrikA . a falsely fancied constructionmanorAjyam iva . as imaginary asAlola.salila.Avarta.sundarI . a whirling.water.eddy.beauty.

 

किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।

kim iva asyAm vada jJaptau katham sambhavati iha te |

क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥

kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||

.

kim iva asyAm vada jJaptau – what like in.this say being.known

katham sambhavati iha te – how does it happen here to you

kvacit – wherever

bAla.manorAjyam idam . this childish MindLand

pary.anuyujyate . .

*m.42 Tell me. What is not possible under these conditions? This falls into place only when it is like a child’s mental empire.

*sv.42 Hence the question "How did all this arise in the one infinite consciousness?" is immature and childish.

*vlm.42. Tell me what do you think of these theories in your own judgment; do they not appear as the tales told to boys?

##yuj . #anuyuj . to examine . #paryanuyuj . (ind.p. .युज्य Naish. ), to ply with questions. . #paryanuyoga पर्यनुयोगः, . asking, inquiring, questioning • an inquiry with the object of refuting a statement • censure, reproach.

 

कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।

kadAcit ambare zuddhe mana:tattva.anuraJjanAt |

सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||

.

kadAcid . whenever/Somewhen

ambare zuddhe . in the clear sky

manas.tattva.anuraJjanAt – Mind.Thatness

sauvarNam brahma.garbham ca – the golden brahma.womb

svayam aNDam pravartate – itself as an Egg .

*m.43 Somewhen a golden egg is formed by the power of mind. From this womb Brahmaa emerges.

*vlm.43. Somewhen they imagine a being produced in the pure vacuity of the Divine mind, this they call the golden and mundane egg, which gave birth to the egg.born brahmA.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

 

कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।

kadAcit eva puruSa: vIryam sRjati vAriNi |

तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||

.

kadAcit.somewhen . eva.indeed/only – puruSa.the Person . vIryam sRjati vAriNi – releasing semen in the water + tasmAt prajAyate padmam – from that propagating a lotus . brahmANDam athavA mahat – otherwise called a great Cosmic.Egg

.

*m.44 Somewhen a great puruSa deposits his semen in water. From that either a vast universe or a large lotus is born.

*vlm.44. It is said also that the first and divine Male, casts his seed in the waters, which grows up to a lotus.flower which they call the great world.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

* kadAcit.somewhen . eva.indeed/only – puruSa.the Person . vIryam sRjati vAriNi – releasing semen in the water + tasmAt prajAyate padmam – from that propagating a lotus . brahmANDam athavA mahat – otherwise called a great brahmA.Egg.

 

तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।

tasmAt prajAyate brahmA kadAcit bhAskara: api asau |

कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥

kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||

.

tasmAt.from.that/him\therefore prajAyate.is.born Brahmaa  

kadAcit bhAskara: api asau while somewhen this Sun

kadAcit varuNa: somewhen Brahmaa is Varuna of the rain  

kadAcit vAyu: aNDaja: somewhen the wind born of the egg

.  

*m.45 From that is born a brahmA. Somewhen he can be a sun. Somewhen Varuna becomes brahmA. Somewhen ‘Vayu’ becomes brahmA.

*vlm.45. This lotus is the great womb of the birth of brahmA, and at another time of the sun also; somewhen the gods Varuna and Vayu also are born of it, and are thence called oviparous.

*sv.43.44.45The creation appears to take place on account of the intentions of the mind.

 

एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।

evam anta: vihInAsu vicitrAsu iha sRSTiSu |

विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥

vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||

.

evam

antar vihInAsu vicitrAsv iha sRSTiSu

vicitra.utpattaya: . , rAma, .

brahmaNo vividhA gatA: the brahmAs appear variously.

*m.46 Thus O Rāma, these creations are surprising and strange. They are not really not in brahman. They, these brahmAs are born in strange ways.

*sv.46 This is certainly a mystery and a wonder.

*vlm.46. Thus RAma, are the different accounts of the production of brahmA"the creator, so various also is the description of this unsolid and unsubstantial creation.

 

निदर्शन.अर्थम् सृष्टेषु मया एकस्य प्रजापतेः ।

nidarzana.artham sRSTeSu mayA ekasya prajApate: |

भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥

bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||

.

nidarzana.artham sRSTeSu mayA ekasya prajApate:

bhavate kathita.utpatti:

na tatra niyama: kvacit

*m.47 There is no particular method, rule or rhyme in their birth. For instance, I shall elaborate on the birth of one of the brahmAs.

*sv.47 I have described all this to you only as an illustration of the truth. However, in this creation, there is no such order or sequence.

*vlm.47. I have related to you already about the creation of one of these brahmAs, and mentioned about the production of others without specifying their several works.

 

मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।

mana:vijRmbhaNam idam "saMsAra*" iti sammatam |

सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||

.

manas.vijRmbhaNam idam – this Mind.projection

"saMsAra:" iti sammatam .  +

sambodhanAya bhavata: .

sRSTi.krama udAhRta: . .

*m.48 ‘This mutable world is a mere exuberance of mind’. This is the accepted position. To illustrate this I have told you about the process of creation.

*sv.48 This creation is nothing but the creation of the mind; this is the truth, the rest is but a fanciful description.

*vlm.48. It is agreed by all, that the creation is but the development of divine mind; although I have related for your acquaintance, the various processes of its production.

*vwv.625. It is the agreed view that this world is (only) the unfolding of the mind.

*vwv.251/48. This unfolding of the mind is regarded as worldly existence.

 

सत्त्विकी.प्रभृतयः याश् च जातयश् च इत्थम् आगताः ।

sattvikI.prabhRtaya: yA: ca jAtaya: ca ittham AgatA: |

इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥

iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||

.

sattvikI.prabhRtaya: {yA:} ca .

jAtaya: ca ittham AgatA: .  +

iti te kathanAya eva .

sRSTi.kramam udAhRta:

.

My three texts all have prabhRtaya

¶prabhRtyo ??? das....@gmail.com

*vlm.49 To illustrate the point that all beings of ‘sātturiki’ type are more mental sports and dalliances, I have told you about the process of creation.

*vlm.49. The Satvikī and other productions, of which I told you before, have all come to existence, in the manner I have narrated to you.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

***var. VLM, TPD – sAtvikI.

 

पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।

puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |

पुनः अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥

puna: ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||

.

puna: sRSTi: puna: nAza:

puna: du:kham puna: sukham |

puna: ajJa: punas tajjJa:

bandha.mokSa=dRzA: puna: .  

.

***vlm50

again creation

again destruction

again pain

again pleasure

again unKnowing

again Knowing.That

seeing Bondage & Freedom once again

 

पुनः सृष्टिकरा अवीत.वीत.स्नेह.दृशः पुनः ।

puna: sRSTikarA avIta.vIta.sneha.dRza: puna: |

दीपा इव कृतालोकाः प्रशाम्यन्ति उद्भवन्ति च ॥४।४७।५१॥

dIpA iva kRtAlokA: prazAmyanti udbhavanti ca ||4|47|51||

.

puna: . again

sRSTikarA: . creation.makers

avIta.vIta.sneha.dRza: .  

unliked. liked.sneha.dRzs .  

puna: . again

dIpA: iva kRtAlokA: .  

prazAmyanti .  

udbhavanti ca . .

*m.51 These worlds created by creators light up and subside like a lamp with and without oil. This happens again and again.

*vlm.51. Past creations and objects of affection being gone, others come to rise in future, as the lamps are lighted and extinguished by turns at home.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha.utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥

kAlena adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||

.

deha.utpattau vinAze ca . in the body's outfall and its destruction

dIpAnAm brahmaNAm api . of lamps even as of brahmAs

kAlena .  

adhikatAm tyaktvA .  

nAze bheda: na ka:cana . .

*m.52 There is no difference between the body of a lamp and brahmA in terms of birth and dissolution except in the length of time between the emergence and annihilation.

*vlm.52. The production and destruction of all bodies, are as those of brahmA and the lamps, they assume their forms in their time, but become an undistinguishable mass after death.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।

puna: kRtam puna: tretA puna: sa* dvApara: kali: |

पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||

.

puna: kRtam . again a kRta Age, .

puna: tretA . again a Tretaa Age, .

puna: sa* dvApara: . again the Dvaapara Age, .

kali: punar . the Kali Age again .

Avartate sarvam

cakrAvartatayA jagat .  

the whole world whirls in such a cycle.

*m.53 The four yargas Krita, Treta, Dwapara and Kali appear in a cycle repeatedly. World moves in a cycle.

*vlm.53. The four ages of the world, namely, the Satya, Treta, Dwapara and Kali Yugas, revolve in endless rotation, like the wheel of the potter or of any other engine.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#*tt. #yuga .#manvantara.m .#kalpa, manu.antara and #caturyuga. The #prapaJca (universe) is perishable. At one time, it takes its origin, at another time it perishes. brahmA, the creator of the universe has birth and death. The period between the birth and death of a brahmA is known as a #mahAkalpa. The flood that comes at the death of a brahmA is called #mahApralaya. One day of brahmA is called Kalpakala. In the purANas one Kalpa or one day of brahmA is divided into fourteen parts. The master or ruler of each of these divisions is a #manu. There are fourteen manus. The life span of each manu is called a manv.antara (manu.within), "manu.antara". ¶ There are seventy one Chatur.yugas in each manu.antara. The four yugas namely #krtayuga, #tretayuga, #dvAparayuga and #kaliyuga make up one Chatur.yuga. At the end of seventyone such Chatur.yugas, that is, at the end of every two hundred and eightyfour (71 X 4) yugas, a manu completes his life.span. Along with that, the #deva.s who were born at the time of the birth of that manu, also come to the end of their lives. Fourteen such manu.antara.s make one day of brahmA. It is at the end of that day that the original universe perishes. ¶ brahmA's life.span is 120 years. At the end of that period, that brahmA perishes. That is to say, at the end of every 42,200 divine days (120  360) which is the life.span of a brahmA, a deluge takes place. Thus in one brahmA's time 42,200 Kalpas take place. A brahmA's life span is known as "Mahakalpa" and the close of a brahmA's period is called "MahA.pralaya". Pur.Encyc.

* पुनः कृतम् again a kRta Age, पुनः त्रेता again tretA, पुनः स द्वापरः and the dvApara Age, कलिः पुनर् आवर्तते again kali comes on: सर्वम् चक्रावर्ततया जगत् the whole world whirls in such a cycle.

 

पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।

punar manvAntara.ArambhA: puna: kalpa.paramparA: |

पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥

puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||

.

puna: . again . manu.Antara.ArambhA: . the rule of all the Manus . puna: . again . kalpa.paramparA: . the Procession of the Ages . puna: . again . puna: . again .

kArya.dazA: .  –

prAta: prAta: aho yathA . .

*m.54 Manvantara, the ruling period of a manu starts. Then arise the sequence of ‘Kalpas’. Then repeat the phases of work and time.

*vlm.54. The Manvantaras and Kalpa cycles succeed one another, as the day and night, the morning and evening, and the times of work follow those of rest by turns.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।

lokAloka.kalAkAla.kalanAkalita.antaram |

पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥

puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||

.

loka.a/Aloka.kalA.kAla.kalanA/akalita.antaram –

puna: puna: . again & again

idam sarvam na kimcana .  

puna: puna: . again & again

.

*m.55 Time moves on. Everything repeats in the fanciful cycle of time.

*vlm.55. All worlds and things are under the subjection of time. They are subject to repeated successions, and there is nothing without its rotation.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

 

अनाहते प्रतप्ते अयःपिण्डे अनल.कणा इव ।

anAhate pratapte aya:piNDe anala.kaNA iva |

इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥

ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||

.

anAhate . before it is struck

pratapte . preheated

aya:piNDe . an iron lump

anala.kaNA: iva – like sparks are

ime bhAvA: sthitA: . these existent states of becoming

nityam cit.AkAze sva.bhAvata: . ever in Conscious.Space thru self.becoming.

*m.56 Just like sparks of fire embedded unmanifest in a heated metal piece, all ideations and thoughts abide in consciousness ether as part of its nature.

*vlm.56. They all proceed of their nature from the vacuum of Divine Intellect, as the sparks of fire scintillate from the red.hot iron.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#han . #Ahan A.han . #Ahata . #anAhata .adj.. unbeaten, unwounded, intact; new and unbleached (as cloth); produced otherwise than by beating; not multiplied; anAhatam .n.. the fourth #cakra, the "Heart Chakra".

zgl#tt. #AkAza . #cidAkAza When someone asked Ramana, 'It is said that cit.AkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, . #cidAkAza, #cittAkAza, and #bhUtAkAza. The natural state is called cit.AkAza, the I.feeling that is born from cit.AkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the #bhUta.s (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cit.AkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza and sees cit.AkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

 

कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।

kadAcit an.abhivyaktam kadAcit vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa* iva Artavam ||4|47|57||

.

kadAcit – somewhen . an.abhivyaktam – indescribable . kadAcit – somewhen . vyaktim Agatam – clearly manifest . idam asti – this is . pare tattve – in perfect Thatness . sarvam – all . vRkSa iva – like a tree . Artavam – in season.

.

*m.57 Somewhen these are manifest. Somewhen they remain unmanifest. All exist in the Absolute like trees in a cycle of seasons.

*vlm.57. All things once manifest, are next concealed in the divine mind; just as the season fruits and flowers, disappear after their appearance in season.

*sv.49.57 On account of the succession of the creation and dissolution of this universe a time.scale is conceived of, from a moment to an aeon.

#R* . #Rtu a regular period of time, season . artava* . #Artava, #ArtavI seasonal, seasonable, regularly periodic, so • .n.. menstrual period, or its discharge of blood. suzr.&c. •• #Arta catastrophe is not directly related.

.Q. A search for <weather> in the Koln dictionaries was interesting. #saMskRta has lots of terms for seasonal weather, but I couldn't find a term for the generic "weather", as in "When two Canadians meet, the first thing they talk.about is the weather" (always the case, but much more so in these days of global warming).

* kadAcit – somewhen . an.abhivyaktam – indescribable . kadAcit – somewhen . vyaktim Agatam – clearly manifest . idam asti – this is . pare tattve – in perfect Thatness . sarvam – all . vRkSa iva – like a tree . Artavam – in season.

 

चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।

cit.spanda* eva sarva.AtmA sarvadA eva idRza.AkRti: |

यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||

.

cit.spande eva –

only in vibrant consciousness

sarva.AtmA sarvadA eva idRza.AkRti: .

the All.Self is always some sort of embodiment

yat asmAt jAyate –

which is born from this

sarga: .

as creation,

dvi.indutvam iva locanAt –

as the double moon is, from the vision.

*m.58 All selves are the vibrations of consciousness. All of them are similar in appearance. If creations arise out of the Absolute, it is like seeing two moons due to defect in sight.

*vlm.58. All productions are but fluctuations of the mind of the Supreme spirit; their appearances to our view, are as the sight of two moons to infirm eyes.

*sv.58 But this universe is for ever present in consciousness just as sparks are ever present in a red.hot iron.

 

चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

तत्.स्था एव॒अप्य् अतत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥

tat.sthA* eva api a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||

.

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

tat.sthA* eva api a.tatstha.AbhA: candrAt iva marIcaya: .  

.

from Consciousness all things proceed

all these creations appearing

though they're in That

they are not That

like beams from the moon

.

*sv.59 In the pure vision of an enlightened person, however, all this is brahman alone, not a world.appearance.

#sRj .#sRSTi: –f.. सृष्टिः [>sRj.ktin सृज्.क्तिन्] A creation, anything created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; Bhāg. 1.19.16. The Creation of the world. (A sRSTe:, "from the beginning of the world") •• Letting loose, emission. • production, procreation; sRSTim kuru, "produce offspring"; cf. manoratha.sRSTi; —¶jd svapna.sRSTi: the creation of dreams, y3003.015 emission, emanation, tatra tatra tathA na anya: sarga: asti paramAtmani | sRSTi: evam iyam prauDhA sama eva tu ayam sthita: ||4|47| y3013.046 +

 

न कदाचन संसारः किल अयम् राम सत् सदा ।

na kadA.cana saMsAra: kila ayam rAma sat sadA |

सर्व.शक्ताउ असंसार.शक्तिता विद्यते यतः ॥४।४७।६०॥

sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||

.

na kadA.cana . not anywhen

saMsAra: kila ayam . this sorry samsAra

rAma

sat sadA .

sarva.zaktau .

a.saMsAra.zaktitA vidyate .

yata: . whence.

*m.60 O Rāma, under no circumstances, this mutable world is real or existent. The all powerful (Absolute) manifests as the energy of the world.

*vlm.60. Know RAma, the world to be never in existence; it is a motionless show of that power, which resides only in the Supreme spirit.

*KG. typo sarvazaktav...

 

न च एव इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।

na ca eva idam kadAcit tu sAdho jagat an.IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||

.

na ca eva idam – not even this

kadAcit tu – but whenever, sAdhu,

jagat an.IdRzam .

sarva.zaktau . hi in the All.Power

saMsAra.zaktinA . by saMsAric.Power

vidyate yata: . from which it is known.to.be.

*m.61 O gentle Rāma, never this world is different from brahman. The all powerful brahman alone manifests as the power of the mutable world.

*vlm.61. It is never as it appears to you, but quite a different thing from what it seems to be; it is a show depending on the power of the Omnipotent.

 

महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।

mahAkalpa.avadhi: kAlena saMsAritayA iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||

.

mahAkalpa.avadhi: .

kAlena {kAle na} saMsAritayA iddhayA .  +

na bhaviSyati saMsAra . there'll be no saMsAra.Convolution

idAnIm iti yujyate . so it's judged to be.

*m.62 This movement/existence of the world is between the'Mahakalpa’. Beyond that (period) world does not exist. This is the proper statement to make.

*vlm.62. What the world exists since the mahA kalpa or great will of God, and there is no more any other world to come into existence in future, is the conclusion of the learned holds good to the present time.

 

ज्ञ.दृष्ट्या सर्वम् एव इदम् ब्रह्मैव इति महामते ।

jJa.dRSTyA sarvam eva idam brahmaiva iti mahAmate |

न अस्ति संसार इत्य् एतद् उपपद्यत एव च ॥४।४७।६३॥

na asti saMsAra* iti etat upapadyata* eva ca ||4|47|63||

.

jJa.dRSTyA –

with Knowing vision

sarvam eva idam

everything is only this

brahmaiva iti mahAmate

only the brahman.Immensity, clever lad, +

na asti saMsAra

there's no saMsAra.Convolution

iti etat upapadyata eva ca . .

*m.63 O great intellect, from the point of view of truth, ‘all here is brahman. There is no mutable world’. This is the only justifiable statement.

*vlm.63. All this is brahmA to the intelligent, and there is no such thing as the world, which is a mere theory (upapAdya) of the unintelligent.

 

अज्ञ.दृष्ट्या त्व् अ.विच्छिन्न.संसारत्वाद् अनारतम् ।

ajJa.dRSTyA tu a.vicchinna.saMsAratvAt anAratam |

नित्या संसार.माया इयम् मिथ्या अपि इह उपपद्यते ॥४।४७।६४॥

nityA saMsAra.mAyA iyam mithyA api iha upapadyate ||4|47|64||

.

ajJa.dRSTyA – by an unKnower 's eye

however

a.vicchinna.saMsAratvAt – not divided from the saMsAric condition

anAratam . without interruption

nityA saMsAra mAyA . the eternal saMsAra.illusion

iyam mithyA api iha upapadyate . is falsely understood to be present.

*m.64 From the point of view ignorance'this world is never disturbed. It is continuous’ such a deceiptful and false statement is justifiable.

*vlm.64. The insapient consider the world as eternal, from the continued uniformity of its course; but it is the effect of the everlasting error, which raises the false supposition of the world.

#chid . #chinna . #vicchinna. . divided . cut or torn or split or cleft or broken asunder &c. • interrupted, disconnected (.tA . disconnectedness), incoherent • ended, ceased, no longer existing •.• v..dhUma. . having the free course of the smoke interrupted ragh. • v..prasara. . having its progress interrupted (said of science) • v..madya. . one who has long abstained from spirituous liquor • v..zarapAtatvam . "distance of an arrow's flight" i.e. excessive nearness of combatants to each other mbh.

*jd.64 – ajJa.dRSTyA . perceived in ignorancetu . howevera.vicchinna.saMsAratvAt – not separate from the saMsAric conditionanAratam . without interruptionnityA saMsAra mAyA . the eternal saMsAra.illusioniyam mithyA api iha upapadyate . is falsely understood to be present.

 

पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।

puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |

जगद् इत्य् एतद् इत्य् उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat iti etat iti uktam na mRSA raghu.nandana ||4|47|65||

.

puna:puna:ca

again and again

bhAvitvAt

than what is forthcoming

na kadAcit an.IdRzam

not anything is different/un.so

jagat iti . the world =

etat iti uktam . said to be "This" =

na mRSA . , =

darling of the raghu Clan.

#bhU .#bhAvin .adj.. becoming, being, existing, wont to be (often end.comp.) Ragh.; about to be, future, imminent, predestined, inevitable (often used as fut. tense of <bhU) mbh.; as one ought to be, good, able, capable (in #abhAvin); attached to (e.g. #haribhAvin); –m.. name of every vowel except <a> and <A> (prob. as "liable to become the corresponding semivowel"); #bhAvinI –f.. a noble or beautiful woman mbh. KAv. &c.; a wanton woman. #bhAvitva.m the state of being, becoming forthcoming, &c.

*m.65 ‘This world is no different from brahman’ This can be stressed again and again. O Rāma, it will never be false or wasteful.

 

अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।

anArata.patat.rUpA* diza: dRSTA: vinazvarA: |

विनाशि इदम् जगत् सर्वम् इति किम् न उपपद्यते ॥४।४७।६६॥

vinAzi idam jagat sarvam iti kim na upapadyate ||4|47|66||

.

anArata.patad.rUpA: . "the constant befalling of forms,

diza: . directions

dRSTA: . perceptions

vinazvarA: .  

vinAzi idam jagat sarvam .  

iti kim na.upapadyate . .

*m.66 ‘The form of this world is constantly under strain. It is transient. And so this world is perishable' why can we not justify this statement?

*vlm.66. But it is to be wondered why they do not consider the world to be destructible, seeing the incessant perishableness of all things all around. (They flash as momentary lightenings in their appearance, to be extinguished into nothingness soon after).

 

सर्वत्र उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।

sarvatra udita.candra.arkA* diza: dRSTA: sthira.acalA: |

अविनाशि जगत् सर्वम् इत्य् अप्य् अवितथ.उपमम् ॥४।४७।६७॥

avinAzi jagat sarvam iti api avitatha.upamam ||4|47|67||

.

everywhere arising suns and moons

places seen to be still, unstirring

unconquering the world all, or else

a false appearance

.

sarvatra udita.candra.arkA*

diza: dRSTA: sthira.acalA: |

avinAzi jagat sarvam

iti api avitatha.upamam .  

.

*m.67 Looking at the stable mountains and constantly and repeatedly moving moon and sun in cycles, one may propose that all this world is not perishable.

*vlm.67. So others (the SAnkhyas) seeing the continuous course of the sun and moon, and the stability of mountains and seas all about, come to the conclusion of the indestructibility of the world from these false analogies.

 

न तद् अस्ति न यत् तस्मिन् एकस्मिन् वितत.आत्मनि ।

na tat asti na yat tasmin ekasmin vitata.Atmani |

संकल्प.कलनाजालम् अन्.आख्ये न उपपद्यते ॥४।४७।६८॥

saMkalpa.kalanAjAlam an.Akhye na upapadyate ||4|47|68||

.

na tad . not that

asti . exists

na yat . not which

tasmin . in that

ekasmin vitatAtmani . in one extended self

saMkalpa.kalanA.jAlam . them concept.Effective=net

an.Akhye .  

na upapadyate .  

*m.68 But nothing like that exists in that expansive and vast Self. In brahman all musings and ideations do not happen.

*vlm.68. There can be nothing whatever, which does not reside in the wide expanse of the Divine mind; but as these are but the conceptions of the mind, they can never have any visible or separate form of existence.

Øtt.kalanA >कल् #kal 1 . to count, CALculate . #kalanam . the act of shaking, vibration • murmuring, sounding • #kalana. . effecting, causing • #kalanA . the act of impelling, inciting, sUryasiddhAnta 1,10 • doing, making, effecting, Comm. mbh. • behaving, behaviour KSS. • calculation (astro.) • Karmic impulse, kalanA.karmaNi rate manasy api mahAtmana: | na kazcid atra aham, y6053.007 • employing (a term), avidyA iyam ayam jIva ity.Adi.kalanAkrama: | aprabuddha.bodhAya kalpito vAg.vidAm varai: y6049.017.

 

पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।

puna:punar idam sarvam punar maraNa.janmani |

पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥

puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||

.

again & again

all this

&

again

death & birth

again

:

again pleasure, again sorrow, again

the mating of cause and effect

.

puna:punar idam sarvam punar maraNa.janmani |

puna: sukham punar du:kham puna: karaNa.karmaNI .  

.

*vlm. ... our rest and actions, following each other for evermore.

 

पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया अद्रयः ।

punar azA: punar vyoma punar ambhodhayA adraya: |

अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥

abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||

.

punar azA: punar vyoma

punar ambhodhayA adraya: |

abhi.udeti puna: sRSTi:

kha.vat arka.prabhA yathA .  

.

again

the ten Directions*

* 10 Directions4 Quarters (S, W, N, E) + 4 Intermediates (SW, NE, NW, SE) + Up + Down.

sometimes "eight Directions" are specified, when referring to the ground.

again

vyoma

*the spacious sky, the subtle Sky

again

the gathering of waters

:

mountains rise up again

in the creation that projects its light within Ur sky.

#zaMs to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . #AzA – an expectant Wish; Hope (in myth, she is the daughter.in.law of manas.Mind) •• in mbh and elsewhere the term derives from >#as, with the sense of #AkAza Space, or #kha space. •.• both of these senses are found in yv.FM. •.• #dazAza daza.Aza the 10 directions y7081.002. •• >#az . #Aza: . food; eating (cf prAtar A., sAyam.A; hutAza, AzrayAza,).

 

पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।

punar daityA: punar devA: punar loka.antara.krama: |

पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥

puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||

.

punar daityA: . again the daitya.Demon.A:.s –  

punar devA: . again the deva.God.A:.s .

punar loka.antara.krama: . again the Other Worlds +

punar svarga.apavarga.IhA: again Heaven.beatitude.striving

punar indra: . again indra: .  .

puna: zazI . again the moon.

.

*m.71 Everything appear and disappear again and again titans, gods, worlds, heavens, moons, suns.

*vlm.71. The gods and demigods appear again and again, and all people come and depart by turns, bondage and liberation are ever recurrent, and indras and Somas ever reappear to view.

#lokAntara n. another world, the next world, a future life (.ram >gam or <yA>, to go into the next world, die) kAv. bhp., &c.; gata (rAjat.), prApta (W.), or stha (mRcch.), a. gone to another world, deceased, dead.

#svarga (or suvarga) a. going or leading to or being in light or heaven, heavenly, celestial (with <loka> m. or pl."the world of light, heavens") av. &c.; m. heaven, the abode of light and of the gods, heavenly bliss, (esp.) indra's heaven or paradise (to which the souls of virtuous mortals see transferred until the time comes for their re.entering earthly bodies; this temporary heaven is the only heaven of orthodox brAhmaNaism; it is supposed to be situated on mount Meru q.v.

#apavarga m. completion, end (e.g. <paJcApavarga>, coming to an end in five days) kAtyzr. &c.; the emancipation of the soul from bodily existence, exemption from further transmigration; final beatitude bhp. &c.; gift, donation azvzr.; restriction (of a rule) suzr. zulb.

#Iha m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self vop.); IhA f. effort, exertion, activity mn. mbh. R. &c.; request, desire, wish R. sAh. mbh. &c.

 

पुनः नारायणः देवः पुनः दनु.सुत.आदयः ।

puna: nArAyaNa: deva: puna: danu.suta.Adaya: |

पुनः अशा.अचलत्.चारु.चन्द्र.अर्क.वरुण.अनिलाः ॥४।४७।७२॥

puna: azA.acalat.cAru.candra.arka.varuNa.anilA: ||4|47|72||

.

punar – again nArAyaNo deva: . again the god nArAyana.ManWay

punar – again danu.suta.Adaya: . again the Children of danu and the rest

punar – again AzA.acalat.cAru.candra.arka.varuNa.anilA:

. Hope.unmoving.cAru.moon.sun.varuNa.anila.s.

#can . #cAru .adj.. agreeable, approved, esteemed, beloved, endeared, (Lat. carus, Sp. cara), dear (with dat. or loc. of the person); pleasing, lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.); beautifully y1021.012 and passim, a mark of the zrI.Poet: "Nice".

*vlm.p.72 The god Narayana and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.

*vlm.72. The god NArAyana and the demigods appear by turns, and the sky is always revolving with the regents of all its sides, the sun and moon, clouds and winds.

?? Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliyuga enters and spoils the sacred atmosphere of the krita age.

 

सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।

sumeru.karNikA.kAntA sahya.kesara.zAlinI |

पूर्णा स्फीत.उदरा उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥

pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||

.

Mighty Mount.meru

heart of a lotus

the sahya.Range like lotus.hair

of a white.lotus heaven & earth

again

.

sumeru.karNikA.kAntA sahya.kesara.zAlinI | pUrNA sphIta.udarA udeti

rodasI nalinI puna:

.

*vlm.p.73 Heaven and earth appear again like a lotus flower full open to view, having Mount Meru for its seed core and Sahya Peak for its filament.

 

व्योम.काननम् आक्रम्य वल्गति अंशु.नख.उत्करैः ।

vyoma.kAnanam Akramya valgati aMzu.nakha.utkarai: |

तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥

tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||

.

vyoma.kAnanam .

Akramya .

valgati .

aMzu.nakha.utkarai: . .

w aMzu.nakha.utkaras .  

tama:kari.ghaTA bhettum .

punar – again

bhAskara.kesarI . .

*vlm.p.74 The sun resumes his course in the maze of the sky like a lion and destroys the thick darkness with his rays, just as the lion kills a huge elephant with his beaming nails.

*vlm.74. The sun resumes his course in the maze of the sky like a lion, and destroys the thick darkness with his rays, as the lion kills the huge elephant with his beaming nails.

 

पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।

puna: indu: calat svaccha.maJjarI.sundarai: karai: |

करोति अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥

karoti amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||

.

punar – again

indu: calat – the vibrant moon

svaccha.maJjarI.sundarai: karai: .

karoti amRtam – making immortal

AhlAdi .

dig.vadhU.mukha.maNDalam .

dig.vadhU.face.maNDala.

*vlm.75. See again the moving moon shining with her bright beams, resembling the white filaments of flowers; and anointing the countenances of the etherial goddesses, with sweet ambrosial light, and borne by the air and breezes of heaven.

 

पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।

puna: svarga.taro: puNya.kSaya.vAta.samIritA: |

पतन्ति इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥

patanti iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||

.

puna: svarga.taro: . again from the Heaven Tree

puNya.kSaya.vAta.samIritA: .

patanti iha . they fall here

vinunna.aGgA: .

puNya.kRt.puSpa.parAzaya: .

puNya.kRt.flower.parAzaya:

*vlm.76. Again the holy arbour of heaven sheds its heap of flowers, on the deserts of meritorious men, as rewards of their virtuous acts.

?. Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

 

पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।

puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |

किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥

kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||

.

again

kArya.kriyA=pakSai:

on wings of kArya effect and kriyA Action

saMsAra.Arambha=nAmakam

the muddle of saMsAra has a name:

kimcit paTa.paTam kRtvA

with a peck.pecking sound

yAti kAla.kapiJjala:

comes Time the Sparrow.

Ø#kapiJjala .m.. (etym. doubtful) the francoline partridge , heathcock VS.suzr.&c. • Cuculus Melanoleucus (#caTaka) L. • a sparrow in paJcat.

*vlm.77. Behold again the flight of time, riding as the eagle on its two wings of acts and actions, and passing with the noise of pat.pat over the vast maze of creation.

* again kArya.kriyA=pakSai: on wings of kArya effect and kriyA Action saMsAra.Arambha=nAmakam the muddle of saMsAra has a name: kimcit paTa.paTam kRtvA with a peck.pecking sound yAti kAla.kapiJjala: comes Time the Sparrow.

 

पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

punar indra.Adike yAte sajjam AsthAya kevalam |

आयाति अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥

AyAti apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||

.

puna: . again

indra.Adike yAte –  

sajjam AsthAya kevalam .  +

AyAti apara.deva.indra.SaTpada: .  

svarga.paGkajam . .

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

*vlm.78. See another indra appearing, after the by.gone lords of gods have passed away; and taking his seat on the lotus.like throne of heaven like a contemptible bee. (The passing lords of gods and men are as fleeting flies on flowers).

 

पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।

puna: kAlam kRta.ApUtam kaluSI.kurute kali: |

स.चक्रिणम् इव अम्भोधिम् प्रवृद्धः अवकर.अनिलः ॥४।४७।७९॥

sa.cakriNam iva ambhodhim pravRddha: avakara.anila: ||4|47|79||

.

again

kAlam time

kRta.ApUtam .  

kaluSI.kurute kali: .  

sa.cakriNam iva ambhodhim .  

pravRddha:avakara.anila: . .

.

fuzzy A

#puy . #pUta

apUta/ApUta

*m.78... Even nArAyaNa, dānavas; Sumeru, Sahya and such mountains, the beautiful earth, forests, skies moon etc. When one'Manvantara’ comes to an end, all celestial functionaries change and a new band of functionaries take position. The milk.ocean on which Vishunu Bhagawan rests, is shattered by the winds at the end of ‘kalpa’. Kaliynga enters and spoils the sacred atmosphere of the krita age.

*vlm.79. Again the wicked age of Kali appears to soil the holy satya yuga, as the black body of NArAyana fills the clear waters of the deep, or as a blast of wind sweeps the dust of the earth on its pellucid surface.

 

पुनः काल.कुलालेन कृत.भूत.शरावकम् ।

puna: kAla.kulAlena kRta.bhUta.zarAvakam |

चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||

.

punar.again . kAla.time.kulAla.potter.ena.with .

kRta.bhUta.zarAvakam |

cakram Avartyate vegAt

ajasram kalpa.nAmakam .  

.

again

Time the Potter turns.out a dish by the power of his eternal Wheel of Ages

*vlm.80. Again doth time form the plate of the earth like a potter, and turn his wheel incessantly, to bring on the revolutions of his creations in successive kalpas.

 

पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।

puna: nIrasatAm eti jagat asta.zubha.sthiti |

अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||

.

punar – again

nI.rasatAm eti jagad . to saplessness goes the world

asta.zubha.sthiti – its happy state declining

abhyAsI.bhUta.saMkalpam . because of the being.concept practice (of attachment)

saMzuSkam iva kAnanam – like a forest in drought.

*vlm.81. Again doth the veteran time, who is skilled in the work of renovation, wither away the freshness of creation, as the autumnal winds blast the foliage of a forest, in order to produce them anew.

 

पुनर् अर्क.गणेषु अग्नि.दग्ध.अनन्त.कलेवरम् ।

punar arka.gaNeSu agni.dagdha.ananta.kalevaram |

सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||

.

punar – again

arka.gaNeSu – under the gathered stars

agni.dagdha.ananta.kalevaram –

fire.blazing.endless.cadaver

sarva.bhUta.asthi=sampUrNa jagad eti zmazAnatAm –

the world goes to this all.being.bone=full state of a burning.ground.

*vlm.82. Again the dozen of zodiacal suns, rising at once and burning the creation, leaves the dead bodies all around, like the white bones lying scattered in a country.

 

पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।

puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |

नृत्यत् भव.बृहत्.फेना* याति एक.अर्णवताम् जगत् ॥४।४७।८३॥

nRtyat bhava.bRhat.phenA* yAti eka.arNavatAm jagat ||4|47|83||

.

puna: .

again

kulAcala.AkAra.puSkara.Avarta.varSaNai: .

w mountain.peak.form.Doomsday.winds.rains +

nRtyat –

dancing

bhava.bRhat.phenA: .

yAti eka.arNavatAm jagat –

the world comes to the state of a single ocean.

*m.83 This world is hurt again and again by fierce vortices called ‘Puskaravarta’ and rudra burns the world down to ashes and the whole creation becomes an ocean.

*vlm.83. Again the pushkara and Avartaka clouds, poured down their rain water, deluging the tops of the boundary mountains, and filling the face of the earth with foaming froth, swimming on the surface of one sheet of water.

 

पुनः संशान्त.वाय्व् अम्बु.रिक्तम् सकल.वस्तुभिः ।

puna: saMzAnta.vAyu ambu.riktam sakala.vastubhi: |

तद् अपूर्वम् इव आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥

tat a.pUrvam iva AkAzam jagat AyAti zUnyatAm ||4|47|84||

.

puna: . again

saMzAnta.vAyu .

ambu.riktam .

sakala.vastubhi: .

tad a.pUrvam iva AkAzam .

jagad AyAti zUnyatAm – the world goes unto emptiness.

*m.84 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.84. And after the waters had subsided and the winds had ceased to blow; the world appeared as a vast vacuum void of all beings.

 

पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।

puna: katipayA* bhuktvA samA: samarasa.Azaya: |

जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||

.

puna: . again

katipayA bhuktvA samA: samarasa.Azaya: .

jIvitam jIrNayA tanvA .

puna: . again

sva.Atmani lIyate . .

*m.85 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.85. Again we see living beings filling the earth, and feeding for some years upon the moisture of its verdure, leaving their decayed bodies, and being mixed up with their souls in the universal spirit.

 

पुनर् अन्येन कालेन तथैव जगताम् गणान् ।

punar anyena kAlena tathaiva jagatAm gaNAn |

मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥

mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||

.

punar anyena kAlena . again in another time

tathaiva jagatAm gaNAn – thus too of the worlds the groups

manas tanoti vai zUnye – Mind extends through the void

gandharva.nagaram yathA – as gandharva.City

.

punar

anya

kAlena

gaNa

manas

tanoti

vai

zUnya – Mind extends through the void

gandharva.nagara

.

*m.86 This world becomes void again and again. This world thus after years of life dissolves into its nature, the self. Again the mind swells out into creations and worlds. The cycle starts creation, sustenance and dissolution.

*vlm.86. Again the Divine Mind stretches out other creations at other times, and these are drawn like pictures of fairylands (airy castles) in the canvas of vacuum.

 

पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।

puna: sarga.samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥

sarvam punar idam rAma cakra.vat parivartate ||4|47|87||

.

again the emergence of creation, in its subsidence the birth of All

:

all this again, rAma, starts whirling like a wheel.

 

किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।

kim etasmin mahA.mAyA.ADambare dIrgha.zambare |

राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥

rAma satyam asatyam vA nirNeyam yat iha ucyate ||4|47|88||

.

kim etasmin . what's in this

mahAmAya.ADambare . Mighty mAyA Bamboozle

dIrgha.zambare . this long Magic.show, +

rAma, satyam a.satyam vA . is it real or unreal?

nirNeyam yat . what is to be determined

iha ucyate . here it's said...

*m.88.89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth.

*vlm.88. Now consider, O RAma! if there is any stability of any thing in this revolutionary world, beside its being a maze of continuous delusion.

 

दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।

dAzUra.AkhyAyikA iva iyam rAma saMsAra.cakrikA |

कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥

kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||

.

dAzUra.AkhyAyikA iva . just like the story of dAshUra

iyam rAma saMsAra.cakrikA .

kalpanA.racita.AkArA vastu.zUnyA na vastuta: . .

*sv.60.90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

*vlm.88.89. O Rāma, what, then, is there in this great exuberance to decide whether it is real, true or unreal and untrue. All this is like the story of Dāsura. Truly the whole thing is a myth. *vlm.89. The revolution of the world resembles the hallucination of Dásura's mind; it is a phantasia without any solidity in it.

 

अविरलम् इदम् आततम् विकल्पैर्

aviralam idam Atatam vikalpair

असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।

asat uditai: api tai: dvi.candra.kalpai: |

विरचितम् असता अनुपन्न.सत्यम्

viracitam asatA anupanna.satyam

जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat iha tena vimUDhatA kim utthA ||4|47|90||

.

a.viralam . without scarcity isidam Atatam – this expanse

vikalpai: . w vikalpa.Ideas

asat uditai: api . tho unreally arisen

tair dvi.candra.kalpai: . w those double.moon.Images

viracitam asatA . constructed by the unReal

anu.panna.satyam .

jagat iha .

tena vimUDhatA .

kim utthA . .

*m.90 This change is unending. Though interesting and juicy it is all like seeing two moons. This is designed and implemented by untruth. Why did it arise in you the foolish feeling that this world exists?

*sv.60.90 The repetition (creation and dissolution) of infinite number of universes, with the infinite variety of creators in them, is nothing but the fanciful perception of the ignorant and the deluded.

*vlm.90. The world appearing so extensive and thickly peopled, is but a fancied unreality like the erroneous appearance of two moons in the sky. It is made of unreality though appearing as real, and is not worth reliance by our ignorance of its nature.

 

.

oॐm

.

 

next Canto:

FM4048 TALE OF DASHURA 2.JA07.08 .z43

https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07.08%20Tale%20of%20dAshUra%20.z43.docx?dl=0

 

+++

 

THE TALE OF DASHURA

in jnAna.vAsiShtha

as translated in the Puranic Encyc.

 

vasiSTha once told zrI.rAma the story of dAzUra to prove that the world is all an illusion. ••

dAzUra was the only son of sharaloma.Speargrass, a muni who practiced tapas.asceticism in the plains of a mountain in Magadha.) dAzUra too did tapas

in another part of the mountain. • While the father and the son were living happily

the father entered samAdhi {a popular euphemism for "died"} and the son wept over the loss of his father. Then a forest.Nymph comforted him with celestial advice. • dAzUra performed his father's obsequies.

He began thinking that the earth was impure and that the top of trees was pure

and decided to do tapas in such a manner that he got power to sit on the branches

and leaves of trees. Accordingly he made a big pit of fire and began making offerings

of flesh cut from his body into the fire. •

 

agni.bhagavan (Fire.deity) appeared and asked him to choose the boons he wanted. dAshUra told agni as follows:

"Oh Lord • I do not find any pure spot on this earth, which is full of created living beings. You should therefore, grant me the power to live on the tops of trees. "

agni granted him the boon.

dAzUra then climbed a big tree in the forest and occupied, without the least fear,

a tender leaf at the top of the topmost branch of the tree. He there assumed

the padmAsana (the lotus seat for meditation).

His mind was functioning actively

as it had not been turned inwards into true knowledge.

With his mind in such a state he performed a yajna.Sacrifice. He continued performing yajnas like go.medha (Bull.Sacrifice), azva.medha (Horse.Sacrifice), etc.

mentally for ten years. • Then self.illuminating knowledge arose in his mind,

and he saw a beautiful forest.Nymph seated beautifully attired

at the end of the tender leaf on which he was sitting. She was looking very sad,

her head bent down.

dAzUra asked her, who she was,

Svottha was a concretised conception born out of the ultimate sky. Conceptions originate and die automatically. The whole visible world is imaginary. The world is there only when there is conception and in its absence no world exists. brahmA, *viSNu, ziva and *indra are only parts of that conception. It is conception itself, which creates the world of three cities in nothingness or vacUm. On account of the blessing (will) of that fundamental caitanya (awareness, life) the formless conception attains brahmanhood (the universal self) and engages itself in the process of creation. • The glittering city said to have been created in the sky is the fourteen worlds, the gardens in it are forests and woods, the play hills therein are mountains like the Himalayas, Meru etc. The two eternal lamps of heat and cold of the story refer to the Sun and Moon. The creepers or garlands of pearl refer to rivers. Special gems have been described as tendrils of lotus and fire in the ocean and the seven seas are described respectively as lotus and the seven tanks. The statement that in this three.tiered city the king of conception built play.houses referred to the creation of individual bodies. The houses were connected as those in the upper, middle and lower parts to denote living beings in the three worlds, devaloka, manuSyaloka and pAtAla. Movement is the journey of bodies due to the flow of prANa (breath). • Pieces of wood refer to bones and the plastering is skin. Black grass said to have been used for thatching is hair on the head. The nine doors are the nine openings in the body. Windows refer to the ear, nose etc. The hand arms etc. are roads and the five sense organs, lamps. The guards, who shun and quit light, are the egoes which run away from knowledge and discretion. The king of conception or imagination born from non.materials finds enjoyment in the house of the body, but the enjoyment is only ephemeral. Imagination develops a moment and is extinguished, like the lamp, the next moment. The place or status of conceptions in the body may be compared to that of waves in the ocean. When desire takes place for things conceived it returns to the 'body.house', which is to be born, and it ends or perishes on achievement. Rebirth due to desire (will.power) is never for happiness, but is for unending sorrow and pain. The wide world causes sorrow because it is felt to be real. Absence of this feeling ends the sorrow as night swallows clouds. • Lamentation is the appeal or expression of the mind remembering forbidden practices in life and .Ananda happiness, is the proud state of mind remembering noble practices. The three bodies of the king according to the three states . the best or highest, the middle one and the low . denote the three attributes (sattva.rajas.tamas guNa.s). . Causative of the existence of the world. The lowest of the attributes (tamoguNa) or conceptions according to them, getting more and more pain.giving on account of uncultured action lead one to lower forms of life like the worm, tree, grass etc. Conception of real knowledge and truth is realisation of duty, righteousness and wisdom. It is next to the state of salvation called devezvara state. rAjasa (the middle attribute) guNa functions as material activities in the form of attachment to wife, son, wealth etc. When one has rejected the forms of guNas (conceptions) and the very conception is thus annihilated, one attains the supreme state. Therefore, Oh ! son ! you reject all external perceptions, control the mind by itself and completely annihilate all internal and external conceptions. Whether you live in heaven, on earth or in PAtAla and do intense tapas for thousands of years, unless conception is eliminated you will not attain salvation. . After hearing the above explanation about the illusions in life, from his hiding place vasiSTha went away. (JnanavasiSTha, Canto 1 7) . Pur.Encyc.

 

.

oॐm

.

next Canto:

FM4048 TALE OF DASHURA 2.JA07.08 .z43

https://www.dropbox.com/s/i8l1gh2j8gkjpdo/fm4048%202.ja07.08%20Tale%20of%20dAshUra%20.z43.docx?dl=0

 

+++

 

DN4047 PARADE OF THE WORLDS 2.JA04.06

सर्ग ४.४७

sarga 4.47

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|1||

उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|2||

जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|3||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|5||

.तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।६॥

jagatsu pra.udbhaviSyanti bahUni anyAni bhUriza: ||4|47|6||

तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|7||

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa: arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ अन्यथा ।

iha eva kAni citrANi jaganti anyAni atha anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni eka.eka.lokAni nirmahAMsi api kAnicit ||4|47|13||

अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti udbhavanti ca ||4|47|14||

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA imA* loka.sRStaya: ||4|47|17||

न च विज्ञायते कस्मात् कालात् प्रभृति च आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya: aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila abhUvan tata: pUrvataram yathA ||4|47|19||

भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA eva samastA* bhUta.jAtaya: ||4|47|20||

यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu iva ||4|47|21||

अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya asya vitate brahmaNa: pade ||4|47|22||

ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna: tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na api asat*zriya: |

tata: prajAyate brahmA vyoma.ja: asau prajApati: ||4|47|32||

कदाचित् प्रथमम् वायुः प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAyu: pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वायु.जो ऽसौ प्रजापतिः ॥४।४७।३३॥

tata: prajAyate brahmA vAyu.ja: asau prajApati: ||4|47|33||

कदाचित् प्रथमम् तेज: प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam teja: pratiSThAm adhigacchati |

तत: प्रजायते कर्ता तेजसो ऽसौ प्रजापति: ॥४।४७।३४॥

tata: prajAyate kartA tejasa: asau prajApati: ||4|47|34||

कदाचित् प्रथमम् वारि प्रतिष्ठाम् अधिगच्छति ।

kadAcit prathamam vAri pratiSThAm adhigacchati |

ततः प्रजायते ब्रह्मा वारि.जो ऽसौ प्रजापतिः ॥४।४७।३५॥

tata: prajAyate brahmA vAri.ja: asau prajApati: ||4|47|35||

कदाचित् प्रथमम् पृथ्वी स्फारताम् अधिगच्छति ।

kadAcit prathamam pRthvI sphAratAm adhigacchati |

ततः प्रजायते ब्रह्मा पार्थिवो ऽसौ प्रजापतिः ॥४।४७।३६॥

tata: prajAyate brahmA pArthiva: asau prajApati: ||4|47|36||

इदम् चत्वारि सम्पीड्य पञ्चमम् वर्धते यदा ।

idam catvAri sampIDya paJcamam vardhate yadA |

तदा तत् जात एव एष कुरुते जागतीम् क्रियाम् ॥४।४७।३७॥

tadA tat jAta* eva eSa* kurute jAgatIm kriyAm ||4|47|37||

कदाचिद् अप्सु वायौ वा सु.स्फारे वा॒अपि तेजसि ।

kadAcit apsu vAyau vA su.sphAre vA api tejasi |

स्वयम् सम्पद्यते ऽकस्मात् पुमान् प्रकृति.भावितः ॥४।४७।३८॥

svayam sampadyate akasmAt pumAn prakRti.bhAvita: ||4|47|38||

तस्य॒अथ शब्दो वदनात् कदाचिज् जायते पदात् ।

tasya atha zabda: vadanAt kadAcit jAyate padAt |

कदाचिद् अंशात् पृष्टाद् वा कदाचिल् लोचनात् करात् ॥४।४७।३९॥

kadAcit aMzAt pRSTAt vA kadAcit locanAt karAt ||4|47|39||

कदाचित् पुरुषस्य॒अस्य नाभौ पद्मम् प्रजायते ।

kadAcit puruSasya asya nAbhau padmam prajAyate |

तस्मिन् संवर्धते ब्रह्मा पद्मजो ऽसौ प्रकीर्तितः ॥४।४७।४०॥

tasmin saMvardhate brahmA padmaja: asau prakIrtita: ||4|47|40||

माया॒इयम् स्वप्नवद् भ्रान्तिर् मिथ्या.रचित.चक्रिका ।

mAyA iyam svapnavat bhrAnti: mithyA.racita.cakrikA |

मनोराज्यम् इव॒आलोल.सलिल.आवर्त.सुन्दरी ॥४।४७।४१॥

manorAjyam iva Alola.salila.Avarta.sundarI ||4|47|41||

किम् इव॒अस्याम् वद ज्ञप्तौ कथम् सम्भवति॒इह ते ।

kim iva asyAm vada jJaptau katham sambhavati iha te |

क्वचिद् बाल.मनोराज्यम् इदम् पर्यनुयुज्यते ॥४।४७।४२॥

kvacit bAla.manorAjyam idam pari.anuyujyate ||4|47|42||

कदाचिद् अम्बरे शुद्धे मनःतत्त्व.अनुरञ्जनात् ।

kadAcit ambare zuddhe mana:tattva.anuraJjanAt |

सौवर्णम् ब्रह्म.गर्भम् च स्वयम् अण्डम् प्रवर्तते ॥४।४७।४३॥

sauvarNam brahma.garbham ca svayam aNDam pravartate ||4|47|43||

कदाचिद् एव पुरुषो वीर्यम् सृजति वारिणि ।

kadAcit eva puruSa: vIryam sRjati vAriNi |

तस्मात् प्रजायते पद्मम् ब्रह्माण्डम् अथवा महत् ॥४।४७।४४॥

tasmAt prajAyate padmam brahmANDam athavA mahat ||4|47|44||

तस्मात् प्रजायते ब्रह्मा कदाचिद् भास्करो ऽप्य् असौ ।

tasmAt prajAyate brahmA kadAcit bhAskara: api asau |

कदाचिद् वरुणोब्रह्मा कदाचिद् वायुरण्डजः ॥४।४७।४५॥

kadAcit varuNa: brahmA kadAcit vAyu: aNDaja: ||4|47|45||

एवम् अन्तो विहीनासु विचित्रास्व् इह सृष्टिषु ।

evam anta: vihInAsu vicitrAsu iha sRSTiSu |

विचित्र.उत्पत्तयो राम ब्रह्मणो विविधा गताः ॥४।४७।४६॥

vicitra.utpattaya: rAma brahmaNa: vividhA* gatA: ||4|47|46||

निदर्शन.अर्थम् सृष्टेषु मया एकस्य प्रजापतेः ।

nidarzana.artham sRSTeSu mayA ekasya prajApate: |

भवते कथित.उत्पत्तिः न तत्र नियमः क्वचित् ॥४।४७।४७॥

bhavate kathita.utpatti: na tatra niyama: kvacit ||4|47|47||

मनोविजृम्भणम् इदम् "संसार*" इति सम्मतम् ।

mana:vijRmbhaNam idam "saMsAra*" iti sammatam |

सम्बोधनाय भवतः सृष्टि.क्रम* उदाहृतः ॥४।४७।४८॥

sambodhanAya bhavata: sRSTi.krama* udAhRta: ||4|47|48||

सत्त्विकी.प्रभृतयः याश् च जातयश् च इत्थम् आगताः ।

sattvikI.prabhRtaya: yA: ca jAtaya: ca ittham AgatA: |

इति ते कथनाय एव सृष्टि.क्रमम् उदाहृतः ॥४।४७।४९॥

iti te kathanAya eva sRSTi.kramam udAhRta: ||4|47|49||

पुनः सृष्टिः पुनः नाशः पुनः दुःखम् पुनः सुखम् ।

puna: sRSTi: puna: nAza: puna: du:kham puna: sukham |

पुनः अज्ञः पुनस् तज्ज्ञः बन्ध.मोक्ष=दृशाः पुनः ॥४।४७।५०॥

puna: ajJa: punas tajjJa: bandha.mokSa=dRzA: puna: ||4|47|50||

पुनः सृष्टिकरा अवीत.वीत.स्नेह.दृशः पुनः ।

puna: sRSTikarA avIta.vIta.sneha.dRza: puna: |

दीपा इव कृतालोकाः प्रशाम्यन्ति उद्भवन्ति च ॥४।४७।५१॥

dIpA iva kRtAlokA: prazAmyanti udbhavanti ca ||4|47|51||

देह.उत्पत्तौ विनाशे च दीपानाम् ब्रह्मणाम् अपि ।

deha.utpattau vinAze ca dIpAnAm brahmaNAm api |

कालेन अधिकताम् त्यक्त्वा नाशे भेदः न कःचन ॥४।४७।५२॥

kAlena adhikatAm tyaktvA nAze bheda: na ka:cana ||4|47|52||

पुनः कृतम् पुनः त्रेता पुनः स* द्वापरः कलिः ।

puna: kRtam puna: tretA puna: sa* dvApara: kali: |

पुनर् आवर्तते सर्वम् चक्रावर्ततया जगत् ॥४।४७।५३॥

punar Avartate sarvam cakrAvartatayA jagat ||4|47|53||

पुनर् मन्वान्तर.आरम्भाः पुनः कल्प.परम्पराः ।

punar manvAntara.ArambhA: puna: kalpa.paramparA: |

पुनः पुनः कार्य.दशाः प्रातः प्रातर् अहो यथा ॥४।४७।५४॥

puna: puna: kArya.dazA: prAta: prAtar aho yathA ||4|47|54||

लोकालोक.कलाकाल.कलनाकलित.अन्तरम् ।

lokAloka.kalAkAla.kalanAkalita.antaram |

पुनः पुनर् इदम् सर्वम् न किम्चन पुनः पुनः ॥४।४७।५५॥

puna: punar idam sarvam na kimcana puna: puna: ||4|47|55||

अनाहते प्रतप्ते अयःपिण्डे अनल.कणा इव ।

anAhate pratapte aya:piNDe anala.kaNA iva |

इमे भावाः स्थिता* नित्यम् चित्.आकाशे स्व.भावतः ॥४।४७।५६॥

ime bhAvA: sthitA* nityam cit.AkAze sva.bhAvata: ||4|47|56||

कदाचिद् अनभिव्यक्तम् कदाचिद् व्यक्तिम् आगतम् ।

kadAcit an.abhivyaktam kadAcit vyaktim Agatam |

इदम् अस्ति परे तत्त्वे सर्वम् व्Rक्ष इव॒आर्तवम् ॥४।४७।५७॥

idam asti pare tattve sarvam vRkSa* iva Artavam ||4|47|57||

चित्.स्पन्द एव सर्व.आत्मा सर्वदा॒एव॒इद्Rzअ.आक्Rतिः ।

cit.spanda* eva sarva.AtmA sarvadA eva idRza.AkRti: |

यद् अस्माज् जायते सर्गो द्वीइन्दुत्वम् इव लोचनात् ॥४।४७।५८॥

yat asmAt jAyate sarga: dvi.indutvam iva locanAt ||4|47|58||

चितः सर्वाः समायान्ति संतताः सृष्टि.दृष्टयः ।

cita: sarvA: samAyAnti saMtatA: sRSTi.dRSTaya: |

तत्.स्था एव॒अप्य् अ.तत्स्थ.आभाः चन्द्राद् इव मरीचयः ॥४।४७।५९॥

tat.sthA* eva api a.tatstha.AbhA: candrAt iva marIcaya: ||4|47|59||

न कदाचन संसारः किल अयम् राम सत् सदा ।

na kadA.cana saMsAra: kila ayam rAma sat sadA |

सर्व.शक्ताउ अ.संसार.शक्तिता विद्यते यतः ॥४।४७।६०॥

sarva.zaktAu a.saMsAra.zaktitA vidyate yata: ||4|47|60||

न च एव इदम् कदाचित् तु साधो जगद् अन्.ईदृशम् ।

na ca eva idam kadAcit tu sAdho jagat an.IdRzam |

सर्व.शक्तौ हि संसार.शक्तिना विद्यते यतः ॥४।४७।६१॥

sarva.zaktau hi saMsAra.zaktinA vidyate yata: ||4|47|61||

महाकल्प.अवधिः कालेन संसारितया॒इद्धया ।

mahAkalpa.avadhi: kAlena saMsAritayA iddhayA |

न भविष्यति संसार इदानीम् इति युज्यते ॥४।४७।६२॥

na bhaviSyati saMsAra* idAnIm iti yujyate ||4|47|62||

ज्ञ.दृष्ट्या सर्वम् एव इदम् ब्रह्मैव इति महामते ।

jJa.dRSTyA sarvam eva idam brahmaiva iti mahAmate |

न अस्ति संसार इत्य् एतद् उपपद्यत एव च ॥४।४७।६३॥

na asti saMsAra* iti etat upapadyata* eva ca ||4|47|63||

अज्ञ.दृष्ट्या त्व् अ.विच्छिन्न.संसारत्वाद् अनारतम् ।

ajJa.dRSTyA tu a.vicchinna.saMsAratvAt anAratam |

नित्या संसार.माया इयम् मिथ्या अपि इह उपपद्यते ॥४।४७।६४॥

nityA saMsAra.mAyA iyam mithyA api iha upapadyate ||4|47|64||

पुनः पुनश् च भावित्वान् न कदाचिद् अन्.ईदृशम् ।

puna: puna: ca bhAvitvAt na kadAcit an.IdRzam |

जगद् इत्य् एतद् इत्य् उक्तम् न मृषा रघु.नन्दन ॥४।४७।६५॥

jagat iti etat iti uktam na mRSA raghu.nandana ||4|47|65||

अनारत.पतत्.रूपा* दिशः दृष्टाः विनश्वराः ।

anArata.patat.rUpA* diza: dRSTA: vinazvarA: |

विनाशि इदम् जगत् सर्वम् इति किम् न उपपद्यते ॥४।४७।६६॥

vinAzi idam jagat sarvam iti kim na upapadyate ||4|47|66||

सर्वत्र उदित.चन्द्र.अर्का दिशो दृष्टाः स्थिर.अचलाः ।

sarvatra udita.candra.arkA* diza: dRSTA: sthira.acalA: |

अविनाशि जगत् सर्वम् इत्य् अप्य् अवितथ.उपमम् ॥४।४७।६७॥

avinAzi jagat sarvam iti api avitatha.upamam ||4|47|67||

न तद् अस्ति न यत् तस्मिन् एकस्मिन् वितत.आत्मनि ।

na tat asti na yat tasmin ekasmin vitata.Atmani |

संकल्प.कलनाजालम् अन्.आख्ये न उपपद्यते ॥४।४७।६८॥

saMkalpa.kalanAjAlam an.Akhye na upapadyate ||4|47|68||

पुनःपुनर् इदम् सर्वम् पुनर् मरण.जन्मनि ।

puna:punar idam sarvam punar maraNa.janmani |

पुनः सुखम् पुनर् दुःखम् पुनः करण.कर्मणी ॥४।४७।६९॥

puna: sukham punar du:kham puna: karaNa.karmaNI ||4|47|69||

पुनर् अशाः पुनर् व्योम पुनर् अम्भोधया अद्रयः ।

punar azA: punar vyoma punar ambhodhayA adraya: |

अभ्युदेति पुनः सृष्टिः ख.वद् अर्क.प्रभा यथा ॥४।४७।७०॥

abhi.udeti puna: sRSTi: kha.vat arka.prabhA yathA ||4|47|70||

पुनर् दैत्याः पुनर् देवाः पुनर् लोक.अन्तर.क्रमः ।

punar daityA: punar devA: punar loka.antara.krama: |

पुनःस्वर्ग.अपवर्ग.ईहाः पुनर् इन्द्रः पुनः शशी ॥४।४७।७१॥

puna:svarga.apavarga.IhA: punar indra: puna: zazI ||4|47|71||

पुनः नारायणः देवः पुनः दनु.सुत.आदयः ।

puna: nArAyaNa: deva: puna: danu.suta.Adaya: |

पुनः अशा.अचलत्.चारु.चन्द्र.अर्क.वरुण.अनिलाः ॥४।४७।७२॥

puna: azA.acalat.cAru.candra.arka.varuNa.anilA: ||4|47|72||

सुमेरु.कर्णिका.कान्ता सह्य.केसर.zआलिनी ।

sumeru.karNikA.kAntA sahya.kesara.zAlinI |

पूर्णा स्फीत.उदरा उदेति रोदसी नलिनी पुनः ॥४।४७।७३॥

pUrNA sphIta.udarA udeti rodasI nalinI punaH ||4|47|73||

.व्योम.काननम् आक्रम्य वल्गति अंशु.नख.उत्करैः ।

vyoma.kAnanam Akramya valgati aMzu.nakha.utkarai: |

तमःकरि.घटा भेत्तुम् पुनर् भास्कर.केसरी ॥४।४७।७४॥

tama:kari.ghaTA bhettum punar bhAskara.kesarI ||4|47|74||

पुनः इन्दुः चलत् स्वच्छ.मञ्जरी.सुन्दरैः करैः ।

puna: indu: calat svaccha.maJjarI.sundarai: karai: |

करोति अमृतम् आह्लादि दिक्.वधू.मुख.मण्डलम् ॥४।४७।७५॥

karoti amRtam AhlAdi dik*vadhU.mukha.maNDalam ||4|47|75||

पुनः स्वर्ग.तरोः पुण्य.क्षय.वात.समीरिताः ।

puna: svarga.taro: puNya.kSaya.vAta.samIritA: |

पतन्ति इह विनुन्न.अङ्गाः पुण्य.कृत्.पुष्प.पराशयः ॥४।४७।७६॥

patanti iha vinunna.aGgA: puNya.kRt.puSpa.parAzaya: ||4|47|76||

पुनः कार्य.क्रिया=पक्षैः संसार.आरम्भ=नामकम् ।

puna: kArya.kriyA=pakSai: saMsAra.Arambha=nAmakam |

किम्चित् पट.पटम् कृत्वा याति काल.कपिञ्जलः ॥४।४७।७७॥

kimcit paTa.paTam kRtvA yAti kAla.kapiJjala: ||4|47|77||

पुनर् इन्द्र.आदिके याते सज्जम् आस्थाय केवलम् ।

punar indra.Adike yAte sajjam AsthAya kevalam |

आयाति अपर.देव.इन्द्र.षट्पदः स्वर्ग.पङ्कजम् ॥४।४७।७८॥

AyAti apara.deva.indra.SaTpada: svarga.paGkajam ||4|47|78||

पुनः कालम् कृत.आपूतम् कलुषी.कुरुते कलिः ।

puna: kAlam kRta.ApUtam kaluSI.kurute kali: |

स.चक्रिणम् इव अम्भोधिम् प्रवृद्धः अवकर.अनिलः ॥४।४७।७९॥

sa.cakriNam iva ambhodhim pravRddha: avakara.anila: ||4|47|79||

पुनः काल.कुलालेन कृत.भूत.शरावकम् ।

puna: kAla.kulAlena kRta.bhUta.zarAvakam |

चक्रम् आवर्त्यते वेगाद् अजस्रम् कल्प.नामकम् ॥४।४७।८०॥

cakram Avartyate vegAt ajasram kalpa.nAmakam ||4|47|80||

पुनः नीरसताम् एति जगद् अस्त.शुभ.स्थिति ।

puna: nIrasatAm eti jagat asta.zubha.sthiti |

अभ्यासी.भूत.संकल्पम् संशुष्कम् इव काननम् ॥४।४७।८१॥

abhyAsI.bhUta.saMkalpam saMzuSkam iva kAnanam ||4|47|81||

पुनर् अर्क.गणेषु अग्नि.दग्ध.अनन्त.कलेवरम् ।

punar arka.gaNeSu agni.dagdha.ananta.kalevaram |

सर्व.भूत.अस्थि=सम्पूर्णाम् जगत् एति श्मशानताम् ॥४।४७।८२॥

sarva.bhUta.asthi=sampUrNAm jagat eti zmazAnatAm ||4|47|82||

पुनः कुलाचल.आकार.पुष्कर.आवर्त.वर्षणैः ।

puna: kulAcala.AkAra.puSkara.Avarta.varSaNai: |

नृत्यत् भव.बृहत्.फेना* याति एक.अर्णवताम् जगत् ॥४।४७।८३॥

nRtyat bhava.bRhat.phenA* yAti eka.arNavatAm jagat ||4|47|83||

पुनः संशान्त.वायु अम्बु.रिक्तम् सकल.वस्तुभिः ।

puna: saMzAnta.vAyu ambu.riktam sakala.vastubhi: |

तद् अ.पूर्वम् इव आकाशम् जगत् आयाति शून्यताम् ॥४।४७।८४॥

tat a.pUrvam iva AkAzam jagat AyAti zUnyatAm ||4|47|84||

पुनः कतिपया भुक्त्वा समाः समरस.आशयः ।

puna: katipayA* bhuktvA samA: samarasa.Azaya: |

जीवितम् जीर्णया तन्वा पुनः स्व.आत्मनि लीयते ॥४।४७।८५॥

jIvitam jIrNayA tanvA puna: sva.Atmani lIyate ||4|47|85||

पुनर् अन्येन कालेन तथैव जगताम् गणान् ।

punar anyena kAlena tathaiva jagatAm gaNAn |

मनस् तनोति वै शून्ये गन्धर्व.नगरम् यथा ॥४।४७।८६॥

mana: tanoti vai zUnye gandharva.nagaram yathA ||4|47|86||

पुनः सर्ग.समारम्भः प्रलये सर्व.सम्भवः ।

puna: sarga.samArambha: pralaye sarva.sambhava: |

सर्वम् पुनर् इदम् राम चक्र.वत् परिवर्तते ॥४।४७।८७॥

sarvam punar idam rAma cakra.vat parivartate ||4|47|87||

किम् एतस्मिन् महामाया.आडम्बरे दीर्घ.शम्बरे ।

kim etasmin mahA.mAyA.ADambare dIrgha.zambare |

राम सत्यम् असत्यम् वा निर्णेयम् यद् इह उच्यते ॥४।४७।८८॥

rAma satyam asatyam vA nirNeyam yat iha ucyate ||4|47|88||

दाशूर.आख्यायिका इव इयम् राम संसार.चक्रिका ।

dAzUra.AkhyAyikA iva iyam rAma saMsAra.cakrikA |

कल्पना.रचित.आकारा वस्तु.zऊन्या न वस्तुतः ॥४।४७।८९॥

kalpanA.racita.AkArA vastu.zUnyA na vastuta: ||4|47|89||

अविरलम् इदम् आततम् विकल्पैर्

aviralam idam Atatam vikalpair

असद् उदितैर् अपि तैर् द्वि.चन्द्र.कल्पैः ।

asat uditai: api tai: dvi.candra.kalpai: |

विरचितम् असता अनुपन्न.सत्यम्

viracitam asatA anupanna.satyam

जगद् इह तेन विमूढता किम् उत्था ॥४।४७।९०॥

jagat iha tena vimUDhatA kim utthA ||4|47|90||

||

 

 

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

On Sat, May 8, 2021 at 8:33 AM Jiva Das <das....@gmail.com> wrote:

 

FM4047 PARADE OF THE WORLDS 2.JA04.06 .z90

https://www.dropbox.com/s/7k9vqyq558og19u/fm4047%202.ja04-06%20PARADE%20OF%20THE%20WORLDS%20.z90.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

 

 

 

 

 

oॐm

 

FM.4.47

 

PARADE OF THE WORLDS

 

 

Râma said—

 

भगवन् सर्व.धर्म.ज्ञ सर्व.वेदाङ्ग.पारग ।

bhagavan sarva.dharma.jJa sarva.vedAGga.pAraga |

आश्वस्त इव तिष्ठामि शुद्धाभिर् भवद्.उक्तिभिः ॥४।४७।०१॥

Azvasta* iva tiSThAmi zuddhAbhi: bhavat.uktibhi: ||4|47|01||

.

Lord,

you know all things,

you're master of all the Branches of vedic study!

Azvaste iva tiSThAmi . I rest as.if recovered from disease .

zuddhAbhi: bhavad.uktibhi: . by the clarities you have spoken.

.

bhagavan.Lord! sarva.all/every.dharma.jJa.Knower sarva.all/every.vedAGga.pAraga | Azvasta* iva.like/as.if tiSThAmi by/with the zuddha.Abhi: bhavat.becoming.ukti.saying/speech/word\term.bhi:

.

dharma

vedAGga

pAraga

tiSThAmi

zuddha

.

*vlm.1 rAma said: "O venerable sir, that art acquainted with all religious doctrines and versed in all branches of the Vedas, I am set at perfect ease by thy holy preachings.

 

उदाराणि विविक्तानि पेशलान्य् उदितानि च ।

udArANi viviktAni pezalAni_uditAni ca |

श्रोतुम् तृप्तिम् न गच्छामि वचांसि वदतस् तव ॥४।४७।०२॥

zrotum tRptim na gacchAmi vacAMsi vadata: tava ||4|47|02||

.

of chances to hear your noble, discerning, charming, uplifting voice

I never get enuff

:

I never get tired of hearing the words you say

.

udAra.raising\noble.ANi vivikta.Ani pezala.Ani_udita.upcome/arisen.Ani ca.also/and | zrotum tRpti.satiety/satisfaction.m na.not gacchAmi.I.go

 vacAMsi vadatas tava.of.you/your

.

vivikta

pezala

vacAMsi

vadatas

.

*VLMitra.p.2 I never tire of hearing your speech, which is equally abundant, clear and elegant."

 

जात्या राजस.सात्त्विक्याः कथन.अवसर.अन्तरे ।

jAtyA* rAjasa.sAttvikyA: kathana.avasara.antare |

उत्पत्तिर् भवता प्रोक्ता शास्त्रैः कमल.जन्मनः ॥४।४७।०३॥

utpatti: bhavatA proktA zAstrai: kamala.janmana: ||4|47|03||

.

within the rAjasa.sattvika class of qualities in your recent talk,

utpatti.Outfall has been explained by Your Grace

according.to the zAstra.teaching of the Lotus.blossom=born

.

jaati.yA* raajasa.saattvikIii.yA: whin the kathana.avasara.m.opportunity\ time o&r place for (tasya).antara.within/inside.e | utpatti.coming.forth/outfall/origin: bhavatA prokta.spoken.to/declared.A by/with the

zastra.weapon/arms .i: kamala.lotus-flower.janman.birth.nas

.

jAti

rAjasa

sAttvikI

kathana

.

*vlm.3. You have said sir, of the birth of brahmA_in course of your lecture on the productions of the satva_and rAjasa qualities. I want you to tell me more on that subject.

 

VASISHTHA said—

 

बहूनि ब्रह्म.लक्षाणि शंकर.इन्द्र.शतानि च ।

bahUni brahma.lakSANi zaMkara.indra.zatAni ca |

नारायण.सहस्राणि समतीतानि राघव ॥४।४७।४॥

nArAyaNa.sahasrANi samatItAni rAghava ||4|47|4||

.

there are

many hundreds of thousands of brahmAs

with hundreds more Shankaras and Indras

and thousands of Nârâyanas,

child of the Raghu.Clan

...

bahu.much/many.Uni Brahma.lakSa.ANi Shamkâra.indra.*indra the Crafty.zatAni.hundreds ca | Nârâyana.sahasra.thousand.s.ANi samatiita.Ani Râghava

.

samatIta

.

*vlm.4 There have been many millions of Brahmas and many hundreds of shivas and indras together with thousands of nArAyaNas that have gone by.

 

अन्येषु च विचित्रेषु ब्रह्माण्डेषु च भूरिशः ।

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: |

नाना.आचार.विहाराणि विहरन्ति सहस्र.शः ॥४।४७।०५॥

nAnA.AcAra.vihArANi viharanti sahasra.za: ||4|47|05||

.

anyeSu ca vicitreSu brahmANDeSu ca bhUriza: | nAnA.AcAra.vihArANi  viharanti sahasra.za: .  

.

...

and

in other different Cosmic.Eggs

many more

in their thousands

pursue their various ways and manners

 

तुल्य.कालम् अनन्तेषु काल.अन्तर.भवेषु च ।

tulya.kAlam ananteSu kAla.antara.bhaveSu ca |

जगत्सु प्रोद्भविष्यन्ति बहून्य् अन्यानि भूरिशः ॥४।४७।०६॥

jagatsu pra.udbhaviSyanti bahUni_anyAni bhUriza: ||4|47|06||

.

tulya.kAlam . at the same time

ananteSu jagatsu . in boundless worlds

prodbhaviSyanti . they will produce

bahUni_anyAni . many others

bhUri.zas . aplenty.

.

*vlm.6. There will also be many other productions in the worlds, synchronous with others, and many to be born at times remotely distant from one another.

*m.5.6. In this universe and in many other varieties and multitudes of universes, thousands of kinds of gods and ‘asuras’ with different traditions and behavioral codes are moving about even now. They are born again and again in many of the universe that exist now and that come into being in future.

 

तेषाम् अब्ज.उद्भव.आदीनाम् ब्रह्माण्डेषु दिवौकसम्।

teSAm abja.udbhava.AdInAm brahmANDeSu divaukasam|

उत्पत्तयो महाबाहो विचित्र.अभ्युत्थिता इव ॥४।४७।०७॥

utpattaya: mahAbAha: vicitra.abhyutthitA* iva ||4|47|07||

.

teSAm तेषाम् of those

abja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seated

brahmANDeSu ब्रह्माण्डेषु brahma.eggs

divaukasam दिवौकसम् to a god

utpattayo उत्पत्तयः rising.up

mahAbAho महाबाहो Great Archer

vicitra.abhyutthitA_iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

*m.7 The creation of these godly beings in the universes created by various brahmAs a will be of surprising variety.

*sv.7 however, even the creations of these gods were but the jugglery of Maya!

*vlm.7. Among these, the births of brahmA and the other gods in the different worlds, are as wonderful as the productions of many things in a magic show.

*jd.7 . teSAm तेषाम् of thoseabja.udbhava.AdInAm अब्ज.उद्भव.आdIनाम् mudborn lotus.springing.seatedbrahmANDeSu ब्रह्माण्डेषु brahma.eggsdivaukasam दिवौकसम् to a godutpattayo उत्पत्तयः rising.upmahAbAho महाबाहो Great Archervicitra.abhyutthitA_iva विचित्र.अभ्युत्थिता इव as.if variously arisen (to honor).

 

कदाचित् सृष्टयः शार्व्यः कदाचित् पद्मज.उद्भवाः ।

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: |

कदाचिद् अपि वैष्णव्यः कदाचिन् मुनि.निर्मिताः ॥४।४७।८॥

kadAcit api vaiSNavya: kadAcit muni.nirmitA: ||4|47|8||

.

somewhen

they are productions of rudra the Terrible

* the vedic form of shiva

&

somewhen

the rising of the Lotus.Born brahmA the Immense

:

somewhen too

of viSNu the Pervader

&

somewhen

they're made by

a muni

...

kadAcit sRSTaya: zArvya: kadAcit padmaja.udbhavA: | kadAcit api vaiSNavya:

kadAcit muni.nirmitA:

.

*vwv.387/8 Somewhen, the worlds are created by ziva, somewhen they are born of brahmA, somewhen also of viSNu and somewhen they are created by manu {*jd. only <muni> in my 3 eds.}.

*VLMitra.p.8 Some creations were made with brahma as the first born, others with Vishnu and some with Shiva as the next created beings. There were some other (minor productions) having the munis for the patriarchs.

#zarva: (fr. z/uru) N. of a god who kills people with arrows (mentioned together with bhava_and other names of rudra.ziva). .#zArva . #zArvI relating or belonging or sacred to or derived from ziva, kathAs. (with #diz f. the east, varbRS.)

*jd.8 . kadAcit sRSTaya: zArvya: कदाचित् sRष्टयः शार्व्यः ... somewhen the creations of rudrakadAcit padmaja.udbhavA: कदाचित् पद्मज.उद्भवाः somewhen the arising of the Lotus.Born brahmAkadAcid api vaiSNavya: कदाचिद् अपि वैष्णव्यः somewhen too of viSNukadAcin manu.nirmitA: कदाचिन् मनु.निर्मिताः somewhen the formations of manu...

 

कदाचित् पद्म.जो ब्रह्मा कदाचित् सलिल.उद्भवाः ।

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: |

अण्ड.उद्भवः कदाचित् तु कदाचिज् जायते ऽम्बरात् ॥४।४७।९॥

aNDa.udbhava: kadAcit tu kadAcit jAyate ambarAt ||4|47|9||

.

kadAcit padma.ja: brahmA kadAcit salila.udbhavA: | aNDa.udbhava: kadAcit tu

kadAcit jAyate ambarAt .  

.

brahmA

is

somewhen

lotus.born

somewhen

sprung from the waters

but

sprung from an egg

somewhen

&

somewhen

born from the sky

.

*vlm. One brahmA was lotus.born, another was produced from the water; and a third was born of an egg, and the fourth was produced in the air. (These are named as the #padmaja, #nArAyana, #aNDaja_and #mAruta).

 

कस्मिंश्चिद् अण्डे त्र्यक्षो ऽर्कः कस्मिंश्चिद् अपि वासवः ।

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: |

कस्मिंश्चित् पुण्डरीक.अक्षः कस्मिंश्चित् त्र्यक्ष एव हि ॥४।४७।१०॥

kasmincit puNDarIka.akSa: kasmincit tri.akSa* eva hi ||4|47|10||

.

somewhere

in an Egg

shiva's the sun;

somewhere too the Good.vasus,

somewhere the Lotus.petal.eyed,

and somewhere the three.eyed too

.

kasmincit aNDe tri.akSa:_arka: kasmincit api vAsava: | kasmincit puNDarIka.akSa:

kasmincit tri.akSa* eva hi . 

.

*m.10 Some universes are looked after by sun. Some are looked after by viSNu. Some are looked after by Maheswara. Some are looked after by indra.

*sv.10 In some universes brahmA_is the supreme deity, in others it is the Sun, indra, nArAyaNa or Siva.

*vlm.10. In one egg the sun was born with all his eyes, and in another VAsava"the indra; in some one was born the lotus.eyed viSNu, and in another he with his three eyes as Siva.

 

कस्याम्चिद् भूर् अभूत् सृष्टौ नीरन्ध्र.तरु=संकटा ।

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA |

कस्याम्चित् नर.नीरन्ध्र कस्याम्चित् भू.धर.आवृता ॥४।४७।

kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA ||4|47|

.

in some world

there was a creation that was thick with trees

in some

thick with people

+

in some

thronged with earth.bearing mountains

...

kasyAmcit bhU: abhUt sRSTau nIrandhra.taru=saMkaTA | kasyAmcit nara.nIrandhrA kasyAmcit bhU.dhara.AvRtA

.

*vlm.p.11 In one age a solid earth was born having no holes for the growth of vegetables. In another, it was overgrown with vegetation. In some it was filled with mountains and finally covered by living creatures.

 

भूर् अभून् मृन्मयी काचित् काचिद् आसीद् दृषन्मयी ।

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |

आसीद् धेममयी काचित् काचित् ताम्रमयी तथा ॥४।४७।१२॥

AsId_hema.mayI kAcit kAcit tAmra.mayI tathA ||4|47|12||

.

...

the Earth became

something muddy

or it was

something made of stone

or

something made of ice and snow

or

something made of copper

...

bhU: abhUt mRn.mayI kAcit kAcit AsIt dRSan.mayI |AsId_hema.mayI kAcit kAcit tAmra.mayI tathA

.

*vlm.p.12 The earth was full of gold in some place and it was hard ground at others. It was mere mud in many places and covered with copper and other metals in some.

 

इह॒एव कानि चित्राणि जगन्त्य् अन्यान्य् अथ_अन्यथा ।

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA |

अन्यान्य् एक.एक.लोकानि निर्महांस्य् अपि कानिचित् ॥४।४७।१३॥

anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit ||4|47|13||

.

for here

what wonder.worlds there are

(and others also otherwise)

different worlds

(seen one.by.one)

while some others are lacklustre.

.

iha_eva kAni citrANi jaganti_anyAni_atha_anyathA | anyAni_eka.eka.lokAni nirmahAMsi_api kAnicit .  

.

*vlm.p.13. There are some wonderful worlds in the universe, and others more wonderful still than they. Some are luminous and bright and others whose light has never reached us.

 

अनन्तानि जगन्त्य् अस्मिन् ब्रह्म.तत्त्व.महाम्बरे ।

anantAni jaganti_asmin brahma.tattva.mahAmbare |

अम्भोधि.वीचि.जलवन् निमज्जन्त्य् उद्भवन्ति च ॥४।४७।१४॥

ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca ||4|47|14||

.

boundless worlds

here

in the great sky of brahman.Thatness

are ocean.wave.waterlike

and now they sink and now they rise.

.

anantAni jaganti_asmin brahma.tattva.mahAmbare | ambhodhi.vIci.jalavan nimajjanti_udbhavanti ca

.

*vlm.p.14 There are innumerable worlds scattered in the vacuum of Brahma’s essence, and they are all rolling up and down like waves in the ocean.

 

यथा तरङ्गा जलधौ मृगतृष्णा मरौ यथा ।

yathA taraGgA* jaladhau mRgatRSNA* marau yathA |

कुसुमानि यथा चूते तथा विश्व.श्रिये परे ॥४।४७।१५॥

kusumAni yathA cUte tathA vizva.zriye pare ||4|47|15||

.

like waves in the waters

like a mirage in the desert

like fading blossoms on a mango tree

such are the glories of the world beyond

.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

*vwv.383. As waves appear on the ocean, as mirage in a desert, as flowers on a mango tree, so do the riches of the Universe appear in the Supreme Reality.

m.15 The glory and beauty of a universe abides in the Absolute like waves in a sea, like mirage in a desert, like flowers on a mango tree.

*vlm.15. The splendours of worlds, are seen in the SUPREME like waves in the sea, and as the mirage in the sandy desert; they abide in Him as flowers on the mango tree.

*sv.15.16 This creation is beginningless.

* yathA taraGgA: jaladhau like waves in the waters mRgatRSNA: marau yathA like a mirage in the desert kusumAni yathA cUte like blossoms in a mango tree tathA vizva.zriye pare such are the glories of the world in the Supreme

 

भानोर् गणयितुम् शक्या रश्मिषु त्रसरेणवः ।

bhAno: gaNayitum zakyA* razmiSu trasareNava: |

आलोल.वपुषो ब्रह्म तत्त्वेन जगताम् गणाः ॥४।४७।१६॥

Alola.vapuSa: brahma tattvena jagatAm gaNA: ||4|47|16||

.

bhAno: gaNayitum to enumerate the sun's zakyA: . they are able =

razmiSu trasareNava: Alola.vapuSa: brahma tattvena jagatAm gaNA:

.

*m.16 One can count the shining particles in a ray of sun. But it is not possible to count the number of worlds in this brahman.nature.

*vlm.16. It may be possible to count the particles of the solar rays, but not the number of worlds abounding in the Supreme Spirit.

*sv.15.16 This creation is beginningless.

 

यथा मशक.जालानि वर्ष.आदिष्व् आकुलानि तु ।

yathA mazaka.jAlAni varSa.AdiSu_AkulAni tu |

उत्पत्त्य.उत्पत्त्य नश्यन्ति तथा॒इमा लोक.सृष्तयः ॥४।४७।१७॥

utpattya.utpattya nazyanti tathA_imA* loka.sRStaya: ||4|47|17||

.

yathA mazaka.jAlAni as a cloud of mosquitos varSa.AdiSu AkulAni tu tho thronging in the rainy weather utpattya.utpattya befalling and befalling nazyanti they perish tathA_imA loka.sRStaya: such are the world.creations

.

*m.17 The birth and dissolution of these worlds is similar to the birth and death of mosquitoes in rainy season.

*sv.17 In this 'city of brahman' (which is the infinite consciousness or the consciousness in the space of one's heart) these universes arise and vanish again and again.

*vlm.17. These multitudes of worlds rise and fall in the Universal Spirit, like gnats flying and following others in swarms in the rainy season.

*vwv.389/17 As masses of mosquitoes afflicted during the rains and the like perish, having been produced repeatedly, so do these creations of worlds.

They're like a cloud of mosquitoes that throng in the rainy weather,

falling.out everywhere.

They die.

Such are the world.creations too.

 

न च विज्ञायते कस्मात् कालात् प्रभृति च_आगताः ।

na ca vijJAyate kasmAt kAlAt prabhRti ca_AgatA: |

नित्य.आगम.अपाय.परा एताः सर्ग.परम्पराः ॥४।४७।१८॥

nitya.Agama.apAya.parA* etA: sarga.paramparA: ||4|47|18||

.

na ca vijJAyate nor is it understood kasmAt kAlAt prabhRti ca AgatA: from what time they have first come nitya.Agama.apAya.parA: etA: ever.come.gone.next these constantly coming.and.going sarga.paramparA: sequences of Creation

.

*m.18 No one knows since when this chain of creations is happening. This flows in continuous and eternal.

*sv.18 But these are different from the one infinite consciousness.

*vlm.390/18. It is not known since when they have been in existence, and what numbers of them have gone by, and are remaining at the present time.

Nor is it well understood from what time they have first come, all these

constantly coming.and.going, one.after.the.next creations.

 

अनादिमत्यो ऽविरतम् प्रस्फुरन्ति तरङ्गवत् ।

anAdimatya:_aviratam prasphuranti taraGgavat |

पूर्वात् पूर्वम् किल॒अभूवन् ततः पूर्वतरम् यथा ॥४।४७।१९॥

pUrvAt pUrvam kila_abhUvan_tata: pUrvataram yathA ||4|47|19||

.

beginninglessly, endlessly,

all these worlds emanate like waves—

from first to next they each appear

from That, from the earlier, on.

.

anAdimatya:_aviratam from the beginningless, constantly prasphuranti taraGgavat they emanate like waves pUrvAt pUrvam kila_abhUvan one after another they just appear tata: pUrvataram yathA from That, the earlier, so

.

*m.19 This infinite sequence (of creations) is sparkling and flashing like waves (in a sea). There was a creation before this. There must have been one prior to that.

*vlm.19. They have been rolling without beginning like the billows of the sea; those that are past and gone had their previous ones, and they their prior ones also.

*vlm.p.19 They have been rolling without beginning like the waves of the sea. Those that are past and gone had their previous ones, and they their prior ones also.

*vwv.391/19 (These creations) which are beginningless, continually expand (or spread far and wide) like waves. They indeed arose before the previous ones as those earlier than them did.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

भूत्वा भूत्वा प्रलीयन्ते स.सुर.असुर.मानवाः ।

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: |

सरित्.तरङ्ग.भङ्ग्या_एव समस्ता भूत.जातयः ॥४।४७।२०॥

sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya: ||4|47|20||

.

becoming and becoming

they dissolve

with all their Brightlings and Darklings and Humankind

as.if in rolling river.waves

:

just so are all the species of beings

.

bhUtvA bhUtvA pralIyante sa.sura.asura.mAnavA: | sarit.taraGga.bhaGgyA_eva samastA* bhUta.jAtaya:

.

*vlm.p.20 They rise over and over to sink lower and lower again, just like the waves of the sea rise aloft and fall low by turns.

*vwv.392/20 All classes of beings along with gods, demons and men vanish, having been born repeatedly, only in the manner of the waves of a river.

 

यथा॒इदम् अण्डम् वैरिञ्चम् तथा ब्रह्माण्ड.पङ्क्तयः ।

yathA_idam aNDam vairiJcam tathA brahmANDa.paGktaya: |

याः सहस्राः परिक्षीणा नाडिका वत्सरेष्व् इव ॥४।४७।२१॥

yA: sahasrA: parikSINA* nADikA* vatsareSu_iva ||4|47|21||

.

yathA idam aNDam vairiJcam as this egg of the Creator   

tathA thus

brahmANDa.paGkti.aya: yA: sahasrA: parikSINA nADikA vatsareSu_iva

.

*m.21 Many universes, innumerable to count, like the one of this brahmA, have come and gone like instants of time in an year.

*vlm.p.21 There are many series of mundane worlds like the egg of brahma which pass away in the thousands, like the hours in course of the year.

*vlm.21. There are series of mundane worlds like the egg of brahmA, which pass away by thousands like the hours in course of the year.

*sv.19 .20.21 19.21 These creations, whether they are gross or subtle, whether established or disintegrating,...

 

अन्याः सम्प्रति विद्यन्ते वर्तमान.शरीरकाः ।

anyA: samprati vidyante vartamAna.zarIrakA: |

प्रान्ते ब्रह्म.पुरस्य_अस्य वितते ब्रह्मणः पदे ॥४।४७।२२॥

prAnte brahma.purasya_asya vitate brahmaNa: pade ||4|47|22||

.

anyA: samprati vidyante vartamAna.zarIrakA: + prAnte brahmapurasya_asya vitate brahmaNa: pade

.

*m.22 The universes at the present time which are manifest in the body of present brahmA, are abiding in the vast state of brahman.

*vlm.22. There are many such bodies revolving at present, in the spacious mind of brahmA; beside the mundane system of brahmA (brahmanda).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

ब्रह्मण्य् अन्या भविष्यन्ति ब्राह्म्यो ब्रह्म.पुर=श्रियः ।

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: |

पुनस् ताश् च विनङ्क्ष्यन्ति भूत्वा भूत्वा यथा गिरः ॥४।४७।२३॥

puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: ||4|47|23||

.

there will be others that become

in the brahman.Immensity

brAhmicities full of brahma.cities

.

again they will be destroyed

having.become and having.become

the beat of a repeating song

.

brahmaNi_anyA* bhaviSyanti brAhmya: brahma.pura=zriya: | puna:_tA: ca vinaGkSyanti bhUtvA bhUtvA yathA gira: .  

.

*m.23 These universes, created by brahmA, appear and disappear again and again, like sound.

*vlm.23. There will grow many more mundane worlds in the infinity of the divine mind, and they will also vanish away in course of time, like the evanescent sounds in the air.

*jd.23 . brahmaNi_anyA bhaviSyanti ब्रह्मणि अन्याः भविष्यन्ति there will be others in the brahmanbrAhmyo brahma.pura=zriya: ब्राह्म्यः ब्रह्म.पुरश्रियः brahmic, full of brahma.cities.punas tA: ca vinaGkSyanti पुनर् ताः च विनङ्क्ष्यन्ति again they will be destroyed bhUtvA bhUtvA yathA gira: भूत्वा भूत्वा यथा गिरः becoming and becomingrepeating/echoing like (the chorus of) a song.

 

ब्रह्मण्य् अन्या भविष्यन्त्यः स्थिताः सर्ग.परम्पराः ।

brahmaNi_anyA* bhaviSyantya: sthitA: sarga.paramparA: |

घटा इव मृदो राशाव् अङ्कुरे पल्लवा इव ॥४।४७।२४॥

ghaTA* iva mRda: rAzAu aGkure pallavA* iva ||4|47|24||

.

brahmaNi . in the brahman.Immensity

anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades

ghaTA: iva mRdo: rAzau . like pots in a lump of clay

aGkure pallavA: iva . like branches in a sprout

.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

*m.24 Even the future creations (will appear and decline) and abide in brahman like pot in mud and sprout in seed.

*vlm.24. Other worlds will come into existence in the course of other creations, as the pots come to be formed of clay, and the leaves grow from germs in endless succession. (Here brahmA_is made the material cause of all).

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*jd.24 . brahmaNi . in the brahman.Immensity anyA: bhaviSyantya: sthitA: sarga.paramparA: . others will become existent Creation.parades ghaTA: iva mRdo: rAzau . like pots in a lump of clay aGkure pallavA: iva . like branches in a sprout.

 

यावद् ब्रह्म चिदाकाशे तथा त्रिभुवन.श्रियाः ।

yAvat brahma cit.AkAze tathA tribhuvana.zriyA: |

स्फार.आकार.विकार.आढ्यः प्रेक्ष्यमाणा न किम्चन ॥४।४७।२५॥

sphAra.AkAra.vikAra.ADhya: prekSyamANA* na kimcana ||4|47|25||

.

yAvat.while. brahma cit.AkAze – the Immensity in Concious.Space .

tathA tribhuvana.zriyA: . is thus the multitude of triple.worlds +

sphAra.extensive.AkAra.vikAra.ADhya.ripe: =

prekSyamANA na kimcana

.

*m.25 As long as the truth is not perceived, these creations and the three worlds will be seen with wide forms and distortions in the consciousness.ether (chidākasa).

*vlm.25. So long doth the glory of the three worlds appear to the sight, as long as it is not seen in the intellect, in the manner as it exists in the divine mind.

 

उन्.मज्जन्त्यो निमज्जन्त्यो न सत्या न_अप्य् असच्छ्रियः ।

un.majjantya: ni.majjantya: na satyA* na_api_asat*zriya: |

जड.आरम्भा वितन्वन्त्यस् ता एव खलता इव ॥४।४७।२६॥

jaDa.ArambhA* vitanvantya: tA* eva khalatA* iva ||4|47|26||

.

unmajjantya: nimajjantya: . emerging / immersing .

na satyA: na_api_asat.zriya: . not realities nor yet compounded unrealities

jaDa.ArambhA vitanvantya: .  

tA_eva khalatA_iva – it's only like

a streak of sky / corruption.

*m.26 This world, which emerges and immerses itself, is neither real nor unreal. Starting as inconscient and extending far and wide, it is like a streak in the sky.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

*vlm.26. The rising and falling of worlds are neither true nor wholly false; they are as the fanfaronade of fools, and as orchids of the air.

#khalatA – "creeper in the air", anything impossible +

 

तरङ्ग.सम.धर्मिण्यो दृष्ट.नष्ट=शरीरकाः ।

taraGga.sama.dharmiNya: dRSTa.naSTa=zarIrakA: |

सर्वासाम् सृष्टि.राशीनाम् चित्र.आकार.विचेष्टिताः ॥४।४७।२७॥

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA: ||4|47|27||

.

taraGga.sama.dharmiNya: .  

dRSTa.naSTa=zarIrakA: . these little bodies are seen & gone .

sarvAsAm sRSTi.rAzInAm citra.AkAra.viceSTitA:

.

*vwv.385/27b There are manifold forms and movements for all the multitudes of created worlds.

*m.27 This world is like a wave in behavior. It has a body which is destroyed by (mere) appropriate perception. All these creations are full of strange shapes and actions.

*vlm.27. All things are of the manner of sea waves, which vanish no sooner than they appear to view, and they are all of the nature of paintings, which are impressed in the mind.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

 

चित्र.आकार.विकाराश् च चित्र.रूपा हि सृष्टय: ।

citra.AkAra.vikArA: ca citra.rUpA* hi sRSTaya: |

व्यतिरिक्ता न सर्वेषाम् समस्ता: सृष्टि.दृष्टय: ॥४।४७।२८॥

vyatiriktA*: na sarveSAm samastA: sRSTi.dRSTaya: ||4|47|28||

.

citra.AkAra.vikArA: ca citra.rUpA: . strange shapes & changing shapes

hi .

sRSTaya: . creations

vyatiriktA: na sarveSAm . not separate from everything

samastA: sRSTi.dRSTaya: . .

#bhU bhavati .#sRSTi / #dRSTi .#>as asti

*m.28 These creations are full of variety and multitude of strange shapes and deformations. From the point of creation there is nothing incoherent or inconsistent in these.

*vlm.28. The world is a perspective, and all things are but paintings in it; they are not without the tableau of the mind, and are represented in it as the figures on a canvas.

 

तत्त्व.ज्ञ.विषये राम सलिलाद् इव वृष्टय: ।

tattva.jJa.viSaye rAma salilAt iva vRSTaya: |

आयान्ति सृष्टयो देवाज् जलदाद् इव वृष्टय: ॥४।४७।२९॥

AyAnti sRSTaya: devAt jaladAt iva vRSTaya: ||4|47|29||

.

tattva.jJa.viSaye

in the view of a Thatness.knower,

rAma,

salilAt iva

as from the waters

vRSTaya:_ayAnti

the rains proceed,

sRSTaya: devAt

(so) the creations (proceed) from a God

jaladAt iva vRSTaya:

like the rains from a cloud.

* Note the structure, reading #vRSTaya: in a double sense: as from the ocean there comes rain, so from a deity come the creations. There's no ground (as usual!) for VLM's reading "Spirit of God" here.

*m.29.30. However from the point of view of jnanis these are like water in rain. They are like downpour of rain from water.bearing clouds.

*vlm.29. The learned in divine knowledge, consider the creations proceeding from the Spirit of God, as showers of rain falling from the waters contained in the clouds.

*sv.22.32 ... are all garlands of the subtle elements which have all arisen from the infinite space of consciousness.

#si* . #visi . #viSaya –m.. sphere (of activity), reach/range (of mind); period (of life); special field of action, (in comp. ="concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. ="in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); •• an object of sense (these are five in number, the five #indriya, or organs of sense having each their proper #viSaya. or object, viz.1. #zabda, "sound", for the ear cf. #zruti.viSaya; 2. #sparza, "tangibility", for the skin; 3. #rUpa, "form"or "colour", for the eye; 4. #rasa, "savour", for the tongue; 5. #gandha, "odour"for the nose: and these five viSayas are somewhen called the guNas or "properties"of the five elements, ether, air, fire, water, earth, respectively); anything perceptible by the senses, any object of Affective thought; (pl) sensual enjoyments, sensuality; •• (in phil) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being #vizaya. or #saMzaya, #pUrvapakSa, #uttarapakSa. or #siddhAnta, and #saMgati. or #nirNaya); (in gram) limited or restricted sphere (e.g. #chandasi viSaye, "only in the Veda"); (in rhet) the subject of a comparison (e.g. in the comp."lotus.eye"the second member is the #viSaya, and the first the #viSayin).

tattva.jJa.viSaye . in the view of a Thatness.knower, . rAma, . salilAt iva . as from the waters . vRSTaya:_ayAnti . the rains proceed, . sRSTaya: devAt . (so) the creations (proceed) from a God . jaladAt iva vRSTaya: . like the rains from a cloud.

 

व्यतिरिक्ता न सर्वेषाम् समप्ताः सृष्टि.दृष्टयः ।

vyatiriktA* na sarveSAm samaptA: sRSTi.dRSTaya: |

व्यतिरिक्ता द्रव.अम्भोधि.स्वाष्ठीलाः शाल्मलोर् इव ॥४।४७।३०॥

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