fm3001 1.mr26-27 utpatti.ORIGIN .z48
jivadas
DAILY READINGS wd 27 March, 2019
fm5036 2.mr26-27. prahrAda's Song .z80
https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr26-27%20prahrAda%27s%20Song%20.z80.docx?dl=0
fm7048 3.mr27-28 yogic Worship .z40
https://www.dropbox.com/s/0uro029f4vcsyv4/fm7048%203.mr27-28%20yogic%20Worship%20.z40.docx?dl=0
fm3001 1.mr26-27 utpatti.ORIGIN .z48
https://www.dropbox.com/s/jp6hkjzlkdb955a/fm3001%201.mr26..27%20utpatti.ORIGIN%20.z48.docx?dl=0
fm3001 1.mr26-27 utpatti.ORIGIN .z48
https://www.dropbox.com/s/jp6hkjzlkdb955a/fm3001%201.mr26..27%20utpatti.ORIGIN%20.z48.docx?dl=0
oॐm
Yoga.Vâsishtha
योग.वासिष्ट
THE FREEDOM METHOD
मोक्ष-उपाय
mokSa.upAya
|
•
|
Book Three:
उत्पत्ति
utpatti
Outfall
THE ORIGIN OF THINGS
Canto 3.1
oॐm
On Utpatti.Outfall, the Origin of Things
Jiva Das
BOOK THREE
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM3001 UTPATTI.ORIGIN 1.MR26-27 .z48
https://www.dropbox.com/s/jp6hkjzlkdb955a/fm3001%201.mr26..27%20utpatti.ORIGIN%20.z48.docx?dl=0
FM.3.1-FM.3.49...
https://www.dropbox.com/s/pg8cywg3r8sbeb7/FM.3.1-FM.3.49....rtf?dl=0
FM.3.1 UTPATTI.ORIGIN 1.MR26-27
सर्ग ३.१
sarga 3.1
वसिष्ठ उवाच ।
vasiSTha uvAca |
सर्ग ३.१
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
वाग्.भाभिर्_ब्रह्मविद्_ब्रह्म भाति स्वप्न इव_आत्मनि ।
vAk-bhAbhi:_brahmavit_brahma bhAti svapna* iva_Atmani |
यद्_इदम् तत् स्व.शब्द-उत्थैर्_यो यद्_वेत्ति स* वेत्ति तत् ॥३।१।१॥
yat_idam tat sva.zabda-utthai:_ya: yat_vetti sa* vetti tat ||3|1|1||
न्यायेन_अनेन लोके_ऽस्मिन् सर्गे ब्रह्म-अम्बरे सति ।
nyAyena_anena loke_asmin sarge brahma-ambare sati |
किम् इदम् कस्य कुत्र_इति चोद्यम् ऊचे निराकृतम् ॥३।१।२॥
kim idam kasya kutra_iti codyam Uce nir.AkRtam ||3|1|2||
अहम् तावत्_यथाज्ञानम् यथावस्तु यथाक्रमम् ।
aham tAvat_yathA jJAnam yathAvastu yathAkramam |
यथास्वभावम् तत् सर्वम् वच्मि_इदम् श्रूयताम्, बुध ॥३।१।३॥
yathAsvabhAvam tat sarvam vacmi_idam zrUyatAm, budha ||3|1|3||
स्वप्नवत् पश्यति जगच्_चित्र-भो देहवित् स्वयम् ।
svapnavat pazyati jagat_citra-bha:_deha.vit svayam |
स्वप्न-संसार-दृष्टान्त एव_अहम्त्वम् समन्वितम् ॥३।१।४॥
svapna-saMsAra-dRSTAnta* eva_ahamtvam samanvitam ||3|1|4||
मुमुक्षु.व्यवहार-उक्ति-मयात् प्रकरणात् परम् ।
mumukSu.vyavahAra-uktimayAt prakaraNAt param |
अथ_उत्पत्ति-प्रकरणम् मया_इदम् परिकथ्यते ॥३।१।५॥
atha_utpatti-prakaraNam mayA_idam pari.kathyate ||3|1|5||
बन्धो_ऽयम् दृश्य-सद्-भावाद्_दृश्य-अभावेन बन्धनम् ।
bandha:_ayam dRzya-sat-bhAvAt_dRzya-abhAvena bandhanam |
न सम्भवति दृश्यम् तु यथा_इदम् तच्_छृणु क्रमात् ॥३।१।६॥
na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt ||3|1|6||
उत्पद्यते यो जगति स एव किल वर्धते ।
utpadyate ya:_jagati sa* eva kila vardhate |
स एव मोक्षम् आप्नोति स्वर्गम् वा नारकम् च वा ॥३।१।७॥
sa* eva mokSam Apnoti svargam vA nArakam ca vA ||3|1|7||
अतस्_ते स्व.अवबोध-अर्थम् तत्_तावत्_कथयाम्य्_अहम् ।
ata:_te sva.avabodha-artham tat tAvat kathayAmi_aham |
उत्पत्तिः संसृताव्_एति पूर्वम् एव हि यो यथा ॥३।१।८॥
utpatti: saMsRtau_eti pUrvam eva hi ya:_yathA ||3|1|8||
इदम् प्रकरण-अर्थम् त्वम् संक्षेपाच्_छृणु, राघव, ।
idam prakaraNa-artham tvam saMkSepAt_zRNu, rAghava, |
ततः संकथयिष्यामि विस्तरम् ते यथा.इप्सितम् ॥३।१।९॥
tata: saMkathayiSyAmi vistaram te yathA.ipsitam ||3|1|9||
यद्_इदम् दृश्यते सर्वम् जगत्-स्थावर-जंगमम् ।
yat_idam dRzyate sarvam jagat-sthAvara-jaMgamam |
तत् सुषुप्ताव्_इव स्वप्नः कल्पान्ते प्रविनश्यति ॥३।१।१०॥
tat suSuptau_iva svapna: kalpAnte pra.vinazyati ||3|1|10||
ततः स्तिमित-गम्भीरम् न तेजो_न तमस्_ततम् ।
tata: stimita-gambhIram na teja:_na tama:_tatam |
अन्.आख्यम् अन्.अभिव्यक्तम् सत् किंचिद्_अवशिष्यते ॥३।१।११॥
an.Akhyam_an.abhivyaktam sat kim.cit_avaziSyate ||3|1|11||
ऋतम् आत्मा परम् ब्रह्म सत्यम् इत्य् आदिका बुधैः ।
Rtam AtmA param brahma satyam iti.AdikA budhai: |
कल्पिता व्यवहारार्थम् तस्य संज्ञा* महात्मनः ॥३।१।१२॥
kalpitA* vyavahAra-artham tasya saMjJA* mahAtmana: ||3|1|12||
स* तथाभूत एव_आत्मा स्वयम् अन्य इव_उल्लसन् ।
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan |
जीवताम् उपयाति_इव भावि-नाम्ना कदर्थिताम् ॥३।१।१३॥
jIvatAm upayAti_iva bhAvi-nAmnA kadarthitAm ||3|1|13||
ततः स* जीव-शब्द.अर्थ-कलनाकुलताम् गतः ।
tata: sa* jIva-zabda.artha-kalana-AkulatAm gata: |
मनो भवति भूत.आत्मा मननान्_मन्थरी.भवन् ॥३।१।१४॥
mana:_bhavati bhUta.AtmA mananAt_mantharI.bhavan ||3|1|14||
मनः सम्पद्यते तेन महतः परम.आत्मनः ।
mana: sampadyate tena mahata: parama.Atmana: |
सुस्थिराद्_अस्थिर-आकारस्_तरङ्ग इव वारि.धेः ॥३।१।१५॥
susthirAta.sthira-AkAra:_taraGga* iva vAri.dhe: ||3|1|15||
तत् स्वयम् स्वैरम् एव_आशु संकल्पयति नित्यशः ।
tat svayam svairam eva_Azu saMkalpayati nitya.za: |
तेन_इत्थम् इन्द्र.जाल-श्रीर्_वितता_इयम् वितन्यते ॥३।१।१६॥
tena_ittham indra.jAla-zrI:_vitatA_iyam vi.tanyate ||3|1|16||
यथा कटक-शब्द-अर्थः पृथक्त्व-आर्हो न काञ्चनात् ।
yathA kaTaka-zabda-artha: pRthaktva-Arha:_na kAJcanAt |
न हेम कटकात् तद्वज् जगच्-छब्द-अर्थता परे ॥३।१।१७॥
na hema kaTakAt tadvaj_jagat-zabda-arthatA pare ||3|1|17||
ब्रह्मण्य्_एव_अस्त्य्_अनन्त-आत्म यथास्थितम् इदम् जगत् ।
brahmaNi_eva_asti_ananta-Atma yathAsthitam idam jagat |
न जगच्-छब्दक-अर्थे_ऽस्ति हेम्नि_इव कटक-आत्मता ॥३।१।१८॥
na jagat-zabdaka-arthe_asti hemni_iva kaTaka-AtmatA ||3|1|18||
सती वा_अप्य्_असती ताप-नद्य्_एव लहरी चला ।
satI vA_api_asatI tApa-nadI_eva laharI calA |
मनसा_इह_इन्द्र-जाल-श्रीर्_जागती प्रवितन्यते ॥३।१।१९॥
manasA_iha_indra-jAla-zrI:_jAgatI pra.vitanyate ||3|1|19||
अविद्या संसृतिर्_बन्धो माया मोहो महत्तम: ।
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: |
कल्पितानीति नामानि यस्या: सकल-वेदिभि: ॥३।१।२०॥
kalpitAni_iti nAmAni yasyA: sakala-vedibhi: ||3|1|20||
बन्धस्य तावद् रूपम् त्वम् कथ्यमानम् इदम् शृणु ।
bandhasya tAvat_rUpam tvam kathyamAnam idam zRNu |
ततः स्व-रूपम् मोक्षस्य ज्ञास्यसि_इन्दु-निभानन ॥३।१।२१॥
tata: svarUpam mokSasya jJAsyasi_indu.nibhA-Anana ||3|1|21||
द्रष्टुर्_दृश्यस्य सत्ता-अङ्ग-बन्ध इत्य्_अभिधीयते ।
draSTu:_dRzyasya sattA-aGga-bandha* iti_abhidhIyate |
द्रष्टा दृश्य-बलाद्_बद्धो दृश्य-अभावे विमुच्यते ॥३।१।२२॥
draSTA dRzya-balAt_baddha:_dRzya-abhAve vi.mucyate ||3|1|22||
जगत्-त्वम्-अहम्-इत्य्.आदिर् मिथ्यात्मा दृश्यम् उच्यते ।
jagat-tvam-aham=ity.Adi:_mithyAtmA dRzyam ucyate |
यावद् एतत् सम्भवति तावन् मोक्षो न विद्यते ॥३।१।२३॥
yAvat_etat sambhavati tAvat_mokSa:_na vidyate ||3|1|23||
न_इदम् न_इदम् इति व्यर्थ-प्रलापैर्_न_उपशाम्यति ।
na_idam na_idam iti vyartha-pralApai:_na_upazAmyati |
संकल्प-जनकैर्_दृश्य-व्याधि प्रत्युत वर्धते ॥३।१।२४॥
saMkalpa-janakai:_dRzya-vyAdhi pratyuta vardhate ||3|1|24||
न च तर्क-भर-क्षोदैर्_न तीर्थ-नियम.आदिभिः ।
na ca tarka-bhara-kSodai:_na tIrtha-niyama.Adibhi: |
सतो दृश्यस्य जगतो यस्माद्_एति विचारकाः ॥३।१।२५॥
sata:_dRzyasya jagata:_yasmAt_eti vicArakA: ||3|1|25||
जगद्_दृश्यम् तु यद्य्_अस्ति न शाम्यत्य्_एव कस्यचित् ।
jagat_dRzyam tu yadi_asti na zAmyati_eva kasya.cit |
न_असतो विद्यते भावो न_अभावो विद्यते सतः ॥३।१।२६॥
na_a.sata:_vidyate bhAva:_na_a.bhAva:_vidyate sata: ||3|1|26||
अचेत्य-चित्-स्वरूप-आत्मा यत्र यत्र_एव तिष्ठति ।
acetya-cit-svarUpa-AtmA yatra yatra_eva tiSThati |
द्रष्टा तत्र_अस्य दृश्य.श्रीः समुदेत्य्_अप्य्_अणु-उदरे ॥३।१।२७॥
draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu-udare ||3|1|27||
तस्माद्_अस्ति जगद्_दृश्यम् तत्-प्रमृष्टम् इदम् मया ।
tasmAt_asti jagat_dRzyam tat-pramRSTam idam mayA |
त्यक्तम् तपोध्यान-जपैर्_इति काञ्जिक-तृप्तिवत् ॥३।१।२८॥
tyaktam tapa:dhyAna-japai:_iti kAJjika-tRptivat ||3|1|28||
यदि राम जगद्_दृश्यम् अस्ति तत् प्रतिबिम्बति ।
yadi rAma jagat_dRzyam asti tat pratibimbati |
परमाणु~उदरे_ऽप्य्_अस्मिंश्_चिद्.आदर्शे तथा_एव हि ॥३।१।२९॥
paramANu~udare_api_asmin cit.Adarze tathA_eva hi ||3|1|29||
यत्र तत्र स्थिते यद्वद्_दर्पणे प्रतिबिम्बति ।
yatra tatra sthite yadvat_darpaNe pratibimbati |
अद्र्य्-अब्ध्य्-उर्वी-नदी-वारि चिद्-आदर्शे तथा_एव हि ॥३।१।३०॥
adri-abdhi-urvI-nadI-vAri cid-Adarze tathA_eva hi ||3|1|30||
ततस् तत्र पुनर्_दुःखम् जरा-मरण-जन्मनी |
tata:_tatra punar_du:kham jarA-maraNa-janmanI |
भाव-अभाव-ग्रह-उत्सर्गः स्थूल-सूक्ष्म-चल-अचल: ॥३।१।३१॥
bhAva-abhAva-graha-utsarga: sthUla-sUkSma-cala-acala: ||3|1|31||
इदम् प्रमार्जितम् दृश्यम् मया च_अत्र_अहम् आस्थितः ।
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: |
एतद्_एव_अक्षयम् बीजम् समाधौ संसृति-स्मृतेः ॥३।१।३२॥
etat_eva_akSayam bIjam samAdhau saMsRti-smRte: ||3|1|32||
सति त्व्_अस्मिन् कुतो दृश्ये निर्विकल्प-समाधिता ।
sati tu_asmin kuta:_dRzye nirvikalpa-samAdhitA |
समाधौ चेतनत्वम् तु तुर्यम् च_अप्य्_उपपद्यते ॥३।१।३३॥
samAdhau cetanatvam tu turyam ca_api_upapadyate ||3|1|33||
व्युत्थाने हि समाधानात् सुषुप्त.अन्त इव_अखिलम् ।
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam |
जगद्-दुःखम् इदम् भाति यथास्थितम् अखण्डितम् ॥३।१।३४॥
jagad-du:kham idam bhAti yathAsthitam a.khaNDitam ||3|1|34||
प्राप्तम् भवति हे राम तत् किम् नाम समाधिभिः ।
prAptam bhavati he rAma tat kim nAma samAdhibhi: |
भूयो_ऽनर्थ-निपाते हि क्षण-साम्ये हि किम् सुखम् ॥३।१।३५॥
bhUya:_anartha-nipAte hi kSaNa-sAmye hi kim sukham ||3|1|35||
यदि वा_अपि समाधाने निर्विकल्पे स्थितिम् व्रजेत् ।
yadi vA_api samAdhAne nirvikalpe sthitim vrajet |
तद्_अक्षय-सुषुप्ताभम् तन्_मन्येत_अमलम् पदम् ॥३।१।३६॥
tat_akSaya-suSupta.Abham tat_manyeta_amalam padam ||3|1|36||
प्राप्यते सति दृश्ये_ऽस्मिन् न च किम् नाम केनचित् ।
prApyate sati dRzye_asmin na ca kim nAma kenacit |
यत्र यत्र किल_आयाति चित्तता_अस्य जगद्_भ्रम: ॥३।१।३७॥
yatra yatra kila_AyAti cittatA_asya jagad-bhrama: ||3|1|37||
द्रष्टा_अथ यदि पाषाण-रूपताम् भावयन् बलात् ।
draSTA_atha yadi pASANa-rUpatAm bhAvayan balAt |
किल_आस्ते तत्_तद्_अन्ते_ऽपि भूयो_ऽस्य_उदेति दृश्यता ॥३।१।३८॥
kila_Aste tat_tad_ante_api bhUya:_asya_udeti dRzyatA ||3|1|38||
न च पाषाणता-तुल्या निर्विकल्प-समाधयः ।
na ca pASANatA-tulyA nir.vikalpa-samAdhaya: |
केषां.चित् स्थितिम् आयान्ति सर्वैर्_इत्य्_अनुभूयते ॥३।१।३९॥
keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate ||3|1|39||
न च पाषाणता-तुल्या* रूढिम् याताः समाधयः ।
na ca pASANatA-tulyA* rUDhim yAtA: samAdhaya: |
भवन्त्य्_अग्रपदम् शान्तम् चिद्.रूपम् अजम् अक्षयम् ॥३।१।४०॥
bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam ||3|1|40||
तस्माद्_यदि_इदम् स* दृश्यम् तन्_न शाम्येत् कदाचन ।
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana |
शाम्येत् तपो~जप-ध्यानैर्_दृश्यम् इत्य्_अज्ञ-कल्पना ॥३।१।४१॥
zAmyet tapa:japa-dhyAnai:_dRzyam iti_ajJa-kalpanA ||3|1|41||
आलीन-वल्लरी-रूपम् यथा पद्म-अक्ष-कोटरे ।
AlIna-vallarI-rUpam yathA padma-akSa-koTare |
आस्ते कमलिनी बीजम् तथा द्रष्टरि दृश्यधीः ॥३।१।४२॥
Aste kamalinI bIjam tathA draSTari dRzyadhI: ||3|1|42||
यथा रसः पदार्थेषु यथा तैलम् तिल-आदिषु ।
yathA rasa: padArtheSu yathA tailam tila-AdiSu |
कुसुमेषु यथा_आमोदस्_तथा द्रष्टरि दृश्य.धीः ॥३।१।४३॥
kusumeSu yathA_Amoda:_tathA draSTari dRzya.dhI: ||3|1|43||
यत्र तत्र स्थितस्य_अपि कर्पूर-आदेः सु.गन्धिता ।
yatra tatra sthitasya_api karpUra-Ade: su.gandhitA |
यथा_उदेति तथा दृश्यम् चिद्-धातोर्_उदरे जगत् ॥३।१।४४॥
yathA_udeti tathA dRzyam cid.dhAto:_udare jagat ||3|1|44||
यथा च_अत्र तव स्वप्नः संकल्पश्_चित्त-राज्य-धीः ।
yathA ca_atra tava svapna: saMkalpa:_citta-rAjya-dhI: |
स्वानुभूत्या_एव दृष्टान्तस्_तथा हृद्य्_अस्ति दृश्य.भूः ॥३।१।४५॥
sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU: ||3|1|45||
तस्माच्_चित्त-विकल्प.स्थ=पिशाचो बालकम् यथा ।
tasmAt_citta-vikalpa.stha=pizAca:_bAlakam yathA |
विनिहन्त्य्_एवम् अप्य्_एतम् द्रष्टारम् दृश्य रूपिका ॥३।१।४६॥
vinihanti_evam api_etam draSTAram dRzya-rUpikA ||3|1|46||
यथा अङ्कुरो_ऽन्तर्.बीजस्य संस्थितो देश-कालतः ।
yathA_aGkura:_antar.bIjasya saMsthita:_deza-kAlata: |
करोति भासुरम् देहम् तनोत्य्_एवम् हि दृश्य.धीः ॥३।१।४७॥
karoti bhAsuram deham tanoti_evam hi dRzya.dhI: ||3|1|47||
दृश्यस्य हृद्य्_एव चमत्कृतिर्_यथा
dRzyasya hRdi_eva camat.kRti:_yathA
सदा_उदिता_अस्त्य्_अस्तमित-उज्झित-उदरे ।
sadA_uditA_asti_astamita-ujjhita-udare |
द्रव्यस्य चिन्मात्र-शरीरिणस्_तथा
dravyasya cin.mAtra-zarIriNa:_tathA
स्वभाव-भूता_अस्त्य्_उदरे जगत्.स्थितिः ॥३।१।४८॥
svabhAva-bhUtA_asti_udare jagat.sthiti: ||3|1|48||
||
oॐm
YOGA.VÂSISHTHA
योग.वासिष्ट
THE FREEDOM METHOD
मोक्ष-उपाय
mokSa.upAya
|
•
|
Book Three:
उत्पत्ति
utpatti
OUTFALL
THE ORIGIN OF THINGS
oॐm
FM.3.1
ON UTPATTI.OUTFALL, THE ORIGIN OF THINGS
VASISHTHA said—
वाग्.भाभिर्_ब्रह्मविद्_ब्रह्म भाति स्वप्न इव_आत्मनि ।
vAk-bhAbhi:_brahmavit_brahma bhAti svapna* iva_Atmani |
यद्_इदम् तत् स्व.शब्द-उत्थैर्_यो यद्_वेत्ति स* वेत्ति तत् ॥३।१।१॥
yat_idam tat sva.zabda-utthai:_ya: yat_vetti sa* vetti tat ||3|1|1||
.
by the light of vAk* the Word,
the Brahman.Immensity
manifests as a dream of self
.
whoever knows that self-same word,
knowing this thus,
he knows this
That
.
vAk-bhAbhi:_brahmavit brahma bhAti svapna* iva_Atmani | yat_idam tat sva.zabda-utthai:
ya: yat_vetti sa* vetti tat
.
* vAk or vAc the Word,
a Goddess of Rg.veda.
http://en.wikipedia.org/wiki/V%C4%81c
*vlm.p.1. It is through both words and lights (i.e., the words of the scripture and the lights of nature and reason) that the knower of the great god perceives the spirit of brahma appearing within himself, like in a dream. He also knows him as such who understands him according to the holy text, "What this is, that is the self" ~vlm. .... "What this is, that is the self" (i. e. He is all in all).
~VA: By light of (scriptural) words knower of brahman shines out as brahman, all world seems as a dream in himself, and seeing it so, he knows That. *AS. The AB commentary on this is extensive, well over a whole page! He offers many shades of meaning.
~jd: enough shades to fill two-and-a-half folio pages in the KG ed. Unlike MoT, ABComm likes to restate what is said in compounded extravaganzas that first confuse, and then, when read attentively, reveal a meaning that was already obvious, but no answer for the question being sought. compare the analytic Tika style of MoT.
~AS. The person knowledgeable in brahma (brahmavit) illuminates (bhAti) brahma by the power of the sound (vAgbhAbhiH) arising out of his own words (svazabdotthaiH), like a dream in himself (yadidam svapna iva Atmani), one who understands this in this manner (yo yad vetti), he knows it (the brahma). • It is saying that the mechanism of understanding seems to be an image born out of words, yet if one understands (or believes) that the image is really pointing to the real thing, then he reaches the true understanding.
न्यायेन_अनेन लोके_ऽस्मिन् सर्गे ब्रह्म-अम्बरे सति ।
nyAyena_anena loke_asmin sarge brahma-ambare sati |
किम् इदम् कस्य कुत्र_इति चोद्यम् ऊचे निराकृतम् ॥३।१।२॥
kim idam kasya kutra_iti codyam Uce nir.AkRtam ||3|1|2||
.
nyAyena_anena loke_asmin sarge brahma-ambare sati | kim idam kasya kutra_iti codyam Uce nir.AkRtam
.
in this discourse is asked
:
here in this world,
in this immensity of Space,
in this Suchness,
just what is
—THIS—
where does it come from,
where is it
?
and these questions are all answered unambiguously
.
* kim idam - what is This? As will be seen increasingly in later Books, YV frequently uses <idam> to denote the SamsAra, <sat> to denote its Suchness or Being-So, and <tat> to denote the Brahman.Immensity.
~vlm.2. This passage shows in short, the visible world to reside in the vacuous bosom of brahmA at its creation: it is now to be known in length, what this creation is, whence it takes its rise, and wherein it becomes extinct at last.
~VA: Here, by logic, important questions are answered about world, creation and the space of brahman such as what is this world? of what did it come out and where does it go? .. ~AS. By this principle (nyAyena anena), the whole world being part of the brahma space (sarge brahmAmbare sthite), all prodding points raised (by me) (chodyam Uche) , like "what is this, what does it belong to, where is it" etc. are resolved (nirAkRtam).
अहम् तावत्_यथाज्ञानम् यथावस्तु यथाक्रमम् ।
aham tAvat_yathA jJAnam yathAvastu yathAkramam |
यथास्वभावम् तत् सर्वम् वच्मि_इदम् श्रूयताम्, बुध ॥३।१।३॥
yathAsvabhAvam tat sarvam vacmi_idam zrUyatAm, budha ||3|1|3||
.
aham tAvat_yathAjJAnam yathAvastu yathAkramam | yathAsvabhAvam tat sarvam
vacmi_idam zrUyatAm, budha
.
I'll tell you all about Wisdom
according to its substance and its course and its experience
:
pay attention now, wise young man
.
~vlm. ... according to my best knowledge of them, and agreeably to their nature and substance in the order of creation.
*vlm.p.3 O intelligent Râma, now hear me expound to you all things according to my best knowledge and agreeably to their nature and substance in the order of creation.
स्वप्नवत् पश्यति जगच्_चित्र-भो देहवित् स्वयम् ।
svapnavat pazyati jagat_citra-bha:_deha.vit svayam |
स्वप्न-संसार-दृष्टान्त एव_अहम्त्वम् समन्वितम् ॥३।१।४॥
svapna-saMsAra-dRSTAnta* eva_ahamtvam samanvitam ||3|1|4||
.
svapnavat pazyati jagat citra-bha:_deha.vit svayam | svapna-saMsAra-dRSTAnta* eva_ahamtvam samanvitam
.
seeing the world as in a dream,
the knower of the body is reflected
as in a mirror that includes even the sense of "I"
.
~vlm.4 One conscious of himself as a spiritual and intelligent being views the passing world as a dream. This dream simile of the passing world applies equally to our knowledge of ego and non-ego.
मुमुक्षु.व्यवहार-उक्ति-मयात् प्रकरणात् परम् ।
mumukSu.vyavahAra-uktimayAt prakaraNAt param |
अथ_उत्पत्ति-प्रकरणम् मया_इदम् परिकथ्यते ॥३।१।५॥
atha_utpatti-prakaraNam mayA_idam pari.kathyate ||3|1|5||
.
so
after the instruction on the Conduct of the Seeker,
next
now
comes
the Book of ut.patti,
the Origin of things.
mumukSu.vyavahAra-uktimayAt prakaraNAt param | atha_utpatti-prakaraNam mayA_idam pari.kathyate
.
~vlm. ... the book of evolution....
*vlm.p.5 After the book describing the conduct of the seekers of liberation (mumukshu-vyavahara) follows the book of evolution (utpatti, creation), which I am now going to propound to you.
बन्धो_ऽयम् दृश्य-सद्-भावाद्_दृश्य-अभावेन बन्धनम् ।
bandha:_ayam dRzya-sat-bhAvAt_dRzya-abhAvena bandhanam |
न सम्भवति दृश्यम् तु यथा_इदम् तच्_छृणु क्रमात् ॥३।१।६॥
na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt ||3|1|6||
.
bandha:_ayam dRzya-sat-bhAvAt dRzya-abhAvena bandhanam | na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt
.
bondage comes from seeing things to be So
:
in the absence of something perceived,
bondage does not arise
:
so our Perception equals This
.
pay attention now while I explain
.
~vlm. Bondage consists in our belief of the reality of the visible world... So our release depends on the negation of phenomenals. Now hear me tell you how to get rid of the visible (fetters of our minds)
~sv. For, it is only as long as one invests the perceived object with reality that bondage lasts; once that notion goes, with it goes bondage.
~AS. All bondage comes by imaging perceived things as real (dRzya-sad-bhAvAt), but if the Perception is eliminated (dRzyAbhAvena) then there is no bondage. Hear, step by step (zRNu kramAt), how the Perception is made non existant (yathA idam dRzyam na sambhavati tathA)
उत्पद्यते यो जगति स एव किल वर्धते ।
utpadyate ya:_jagati sa* eva kila vardhate |
स एव मोक्षम् आप्नोति स्वर्गम् वा नारकम् च वा ॥३।१।७॥
sa* eva mokSam Apnoti svargam vA nArakam ca vA ||3|1|7||
.
utpadyate ya:_jagati sa* eva kila vardhate | sa* eva mokSam Apnoti svargam vA nArakam ca vA
.
whoever springs.up on this earth,
most certainly he grows;
and so he comes to mokSha.Freedom,
or maybe heaven,
or maybe hell
.
~vlm.7 Whoever is born in this world continues to progress until at last he obtains his final liberation (his ultimate perfection) or rises to heaven or falls into hell.
अतस्_ते स्व.अवबोध-अर्थम् तत्_तावत्_कथयाम्य्_अहम् ।
ata:_te sva.avabodha-artham tat tAvat kathayAmi_aham |
उत्पत्ति: संसृताव्_एति पूर्वम् एव हि यो यथा ॥३।१।८॥
utpatti: saMsRtau_eti pUrvam eva hi ya:_yathA ||3|1|8||
.
for your awakening,
I will explain these things to you;
and,
to begin with,
the original Falling.out of this creation
.
ata:_te sva.avabodha-artham
tat tAvat kathayAmi_aham |
##*ut.out/up - #pat > #patti –
utpatti.Outfall: saMsRtau_eti -
*** #sampatti #vipatti.
pUrvam eva hi ya:_yathA -
~vlm. I shall therefore expound for your understanding everything relating to the production and continuance of things, and their prior states as they were.
इदम् प्रकरण-अर्थम् त्वम् संक्षेपाच्_छृणु, राघव, ।
idam prakaraNa-artham tvam saMkSepAt_zRNu, rAghava, |
तत: संकथयिष्यामि विस्तरम् ते यथा.इप्सितम् ॥३।१।९॥
tata: saMkathayiSyAmi vistaram te yathA.ipsitam ||3|1|9||
.
pay attention,
Râghava,
and I will summarize this Book for you
:
then
I'll explain whatever else you wish
.
~vlm. ... more of how creation {utpatti.Outfall/Befalling} is produced.
.
idam prakaraNa-artham tvam saMkSepAt_zRNu, rAghava, | tata: saMkathayiSyAmi vistaram te yathA.ipsitam
.
* {jd. "Creation" is a bad translation, since it implies a Creator. "Outfall" is whatever falls.out, whatever comes.to.be, from the Original Moment.
यद्_इदम् दृश्यते सर्वम् जगत्-स्थावर-जंगमम् ।
yat_idam dRzyate sarvam jagat-sthAvara-jaMgamam |
तत् सुषुप्ताव्_इव स्वप्नः कल्पान्ते प्रविनश्यति ॥३।१।१०॥
tat suSuptau_iva svapna: kalpAnte pra.vinazyati ||3|1|10||
.
yat_idam dRzyate sarvam jagat-sthAvara-jaMgamam | tat suSuptau_iva svapna:
kalpAnte pra.vinazyati
.
just as a dream ends in deep sleep
this still and moving world is seen to end at the end of an Age
.
~vlm.11 Then there remains a nameless and undeveloped something in a state of deep, dark and dank abyss, without any light or thick-spread (nebulae) over it.
ततः स्तिमित-गम्भीरम् न तेजो_न तमस्_ततम् ।
tata: stimita-gambhIram na teja:_na tama:_tatam |
अन्.आख्यम् अन्.अभिव्यक्तम् सत् किंचिद्_अवशिष्यते ॥३।१।११॥
an.Akhyam_an.abhivyaktam sat kim.cit_avaziSyate ||3|1|11||
.
then there will be
a
formlessness,
neither radiance nor darkness,
untellable,
unmanifest
:
such is the Suchness that remains
.
tata: stimita-gambhIram
na teja:_na tama:
tatam |
an.Akhyam_an.abhivyaktam sat
kim.cit_avaziSyate
.
~vlm.11. Then there remains a nameless and undeveloped something, in a state of deep, dark and dank abyss, without any light or thick-spread (nebulae) over it.
ऋतम् आत्मा परम् ब्रह्म सत्यम् इत्य् आदिका बुधैः ।
Rtam AtmA param brahma satyam iti.AdikA budhai: |
कल्पिता व्यवहारार्थम् तस्य संज्ञा महात्मनः ॥३।१।१२॥
kalpitA* vyavahAra-artham tasya saMjJA* mahAtmana: ||3|1|12||
.
(the Right, the Self, Supreme brahman, the Suchness
:
such terms according.to the wise refer to That)
.
Rtam AtmA param brahma
the Right, the Self, Supreme brahman,
satyam iti.AdikA* budhai: kalpitA* vyavahAra-artham tasya saMjJA* mahAtmana:
.
*vlm.p.12 The wise give this great self-existence the titles of Reality (rita), Self (atma), Supreme (param), Immense (brahma), Truth (satyam) and so forth as common expressions to refer to the Great Spirit (mahatman).
~vwv. ... the Divine Law, the Self, the Supreme brahman and the Truth ...
~vlm. ... Reality (Rita), self (Atma), Supreme (Param), Immense (brahma) Truth (Satyam) and so forth ..
~sv.12... which is variously designated as Atma, brahman, Truth, etc. ...
स* तथाभूत एव_आत्मा स्वयम् अन्य इव_उल्लसन् ।
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan |
जीवताम् उपयाति_इव भावि-नाम्ना कदर्थिताम् ॥३।१।१३॥
jIvatAm upayAti_iva bhAvi-nAmnA kadarthitAm ||3|1|13||
.
thus-existent
the Self itself appears to be
a Livingness,
a being of some sort
.
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan | jIvatAm upayAti_iva
bhAvi-nAmnA kadarthitAm
.
~vlm.13. This self-same spirit next shows itself in another form, which is called the living soul (Jívátmá), and comes afterwards to be understood in the limited sense of life.
*bhAvin
ततः स* जीव-शब्द.अर्थ-कलनाकुलताम् गतः ।
tata: sa* jIva-zabda.artha-kalana-AkulatAm gata: |
मनो भवति भूत.आत्मा मननान्_मन्थरी.भवन् ॥३।१।१४॥
mana:_bhavati bhUta.AtmA mananAt_mantharI.bhavan ||3|1|14||
.
the Being-Self
becomes
manas.Mind
:
the Living.jIva-Mind grows thru mentation into folly
.
tata: sa*
jIva-zabda.artha-kalana-AkulatAm
gata: |
mana:_bhavati bhUta.AtmA
mananAt_mantharI.bhavan -
.
~vlm.14. This inert living principle (Jiva-Life or the Protozoa), becomes according to its literal signification the moving spirit (ákulátma), which afterwards with its power of thinking (manana) becomes the Mind, and lastly the embodied soul (Bhútátmá).
~AS. So, the soul of a living being (bhUtAtmA), confused by the development of the meaning of the word jIva i.e. by becoming like a typical jIva turns into a mind (mano bhavati) becoming fickle by thoughts (mananAt mantharIbhavan).
मनः सम्पद्यते तेन महतः परम.आत्मनः ।
mana: sampadyate tena mahata: parama.Atmana: |
सुस्थिराद्_अस्थिर-आकारस्_तरङ्ग इव वारि.धेः ॥३।१।१५॥
susthirAta.sthira-AkAra:_taraGga* iva vAri.dhe: ||3|1|15||
.
Mind
in that way
develops from the greatness of the Supreme Self
from sure stability
an unstable form
:
a wave in the ocean
.
mana: sampadyate tena
mahata: parama.Atmana: |
susthirAta.sthira-AkAra:
taraGga* iva vAri.dhe: -
.
~vwv. By that (inherent nature), the mind, which has an unstable form, arises from the vast (or infinute) Supreme Self which is perfectly still, like a wave from the ocean.
~vlm.15. Thus the mind is produced and changed from the quiescent nature of the Great Supreme Spirit to a state of restlessness (asthirákára) like that of a surge, heaving itself in the (Pacific) Ocean.
~sv. Thence, mind arises, as a wave arises when the surface of the calm ocean is disturbed.
तत् स्वयम् स्वैरम् एव_आशु संकल्पयति नित्यशः ।
tat svayam svairam eva_Azu saMkalpayati nitya.za: |
तेन_इत्थम् इन्द्र.जाल-श्रीर्_वितता_इयम् वितन्यते ॥३।१।१६॥
tena_ittham indra.jAla-zrI:_vitatA_iyam vi.tanyate ||3|1|16||
.
spontaneously
of itself
That
conceiving constantly
spreads
magnificently magical
everything and everywhere
.
tat svayam svairam eva_Azu saMkalpayati nitya.za: | tena_ittham indra.jAla-zrI: vitatA_iyam vi.tanyate -
.
* the brahman Immensity; «tat» in the Great Sayings, «om tatsat» and «tattvamasi».
this use of "That" will be found passim, throughout our text, along with "This" as the saMsAra.
~vwv. That (Supreme Spirit) by itself wills quite spontaneously, quickly, and constantly. On account of that, this large wealth of (worldly) jugglery is spread in this manner.
*vlm.p.16 The mind soon evolves itself as a self-willing power that exercises its desires at all times and through which this extensive magic scene of the world is displayed for our view. This scene is figured as virajmurti, or the manifestation of desires from the will of Divine Mind. In the Indian genealogy of gods, it is represented as the offspring of brahma.
यथा कटक-शब्द-अर्थः पृथक्त्व-आर्हो न काञ्चनात् ।
yathA kaTaka-zabda-artha: pRthaktva-Arha:_na kAJcanAt |
न हेम कटकात् तद्वज् जगच्-छब्द-अर्थता परे ॥३।१।१७॥
na hema kaTakAt tadvaj_jagat-zabda-arthatA pare ||3|1|17||
.
so
in their substance
bracelets are not different from gold
nor is the gold different from bracelets
&
so
is the World in the Supreme
.
yathA kaTaka-zabda-artha: pRthaktva-Arha:_na kAJcanAt | na hema kaTakAt tadvat
jagat-zabda-arthatA pare
.
~vwv. As the meaning of the word "bracelet" is not worthy of separation from gold (in the form of) a golden bracelet, so is the signification of the word "world", (appearing) in the Supreme, (not worthy of separation from it).
*vlm.p.17 As the word ‘golden bracelet’ signifies nothing other than a bracelet made of gold, so the meaning of the word ‘world’ is not different from its source, the Divine Will.
ब्रह्मण्य्_एव_अस्त्य्_अनन्त-आत्म यथास्थितम् इदम् जगत् ।
brahmaNi_eva_asti_ananta-Atma yathAsthitam idam jagat |
न जगच्-छब्दक-अर्थे_ऽस्ति हेम्नि_इव कटक-आत्मता ॥३।१।१८॥
na jagat-zabdaka-arthe_asti hemni_iva kaTaka-AtmatA ||3|1|18||
.
brahmaNi_eva_asti_ananta-Atma yathAsthitam idam jagat | na jagat-zabdaka-arthe_asti hemni_iva kaTaka-AtmatA -
.
the boundless Self is in the Brahman.Immensity
just as this world is,
without the sense of "world",
like a bracelet whose nature is gold
.
~vlm.18. Again as the word gold bears the idea of the substance of which the bracelet is made, so the word brahmA conve is the meaning of immensity which contains the world in it; but the word world contains no idea of brahmA nor bracelet that of gold.
~AS. The world with its essence in brahma is perfectly situated in brahma itself (brahmaNyi eva yathAsthitam), the word world does not have a separate significance, just as essence of gold is not a gold bracelet (but the other way round).
सती वा_अप्य्_असती ताप-नद्य्_एव लहरी चला ।
satI vA_api_asatI tApa-nadI_eva laharI calA |
मनसा_इह_इन्द्र-जाल-श्रीर्_जागती प्रवितन्यते ॥३।१।१९॥
manasA_iha_indra-jAla-zrI:_jAgatI pra.vitanyate ||3|1|19||
.
satI vA_api_asatI tApa-nadI_eva laharI calA | manasA_iha_indra-jAla-zrI: jAgatI pra.vitanyate -
.
what is
So
becomes
not.So,
just as the sun's heat becomes the river mirage
:
just so,
Mind
spreads-out indra's Magic Net as the world
.
~vlm.19 The unreality of the world appears as a reality, just as the heat of the sun presents an unreal mirage in the moving sands of the desert as real waves of the sea.
अविद्या संसृतिर्_बन्धो माया मोहो महत्तम: ।
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: |
कल्पितानीति नामानि यस्या: सकल-वेदिभि: ॥३।१।२०॥
kalpitAni_iti nAmAni yasyA: sakala-vedibhi: ||3|1|20||
.
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: | kalpitAni_iti nAmAni yasyA:
sakala-vedibhi: -
.
avidyA.Avidyâ.ignorance,
saMsAra,
Bondage,
Mâyâ
"I"llusion
.
~vlm.20. It is this phantasy (of the reality of the unreal world), which the learned in all things, designate as ignorance—avidyá, nature—sansriti, bondage—bandka, illusion—maya, errormoha, and darkness—tamas. (To denote our mental delusion and deception of senses. Gloss).
बन्धस्य तावद् रूपम् त्वम् कथ्यमानम् इदम् शृणु ।
bandhasya tAvat_rUpam tvam kathyamAnam idam zRNu |
ततः स्व-रूपम् मोक्षस्य ज्ञास्यसि_इन्दु-निभानन ॥३।१।२१॥
tata: svarUpam mokSasya jJAsyasi_indu.nibhA-Anana ||3|1|21||
.
pay attention now,
moon-faced lad,
while I explain how Bondage comes about
for
when you know that
you will know how to find your Freedom from it
.
~vlm. ...you will be able to know the mode and manner of our liberation ....
*vlm.p.21 Now hear me relate to you, O moon-faced Râma, about the nature of this bondage, whereby you will be able to know the mode and manner of our liberation from it.
द्रष्टुर्_दृश्यस्य सत्ता-अङ्ग-बन्ध इत्य्_अभिधीयते ।
draSTu:_dRzyasya sattA-aGga-bandha* iti_abhidhIyate |
द्रष्टा दृश्य-बलाद्_बद्धो दृश्य-अभावे विमुच्यते ॥३।१।२२॥
draSTA dRzya-balAt_baddha:_dRzya-abhAve vi.mucyate ||3|1|22||
.
of the perceiver of the Percept
the connexion in embodied reality is called
the Perceiver
who is bound by the force of the Percept
.
in the absence of the Percept he becomes free
.
draSTu:_dRzyasya sattA-aGga-bandha* iti_abhidhIyate | draSTA dRzya-balAt_baddha:
dRzya-abhAve vi.mucyate
.
~vwv. Dear One! The reality of the visible object for the seer (or individualized consciousness) is called bondage. Desire and absence of desire are alone the causes of bondage and liberation (respectively).
~vlm.22. The intimate relation of the spectator with the spectacle is called his bondage to the same, because the looker's mind is fast bound to the object of his sight. It is the absence of the visible objects, therefore, from the mirror of the mind, which is the only means of his liberation.
जगत्-त्वम्-अहम्-इत्य्.आदिर् मिथ्यात्मा दृश्यम् उच्यते ।
jagat-tvam-aham=ity.Adi:_mithyAtmA dRzyam ucyate |
यावद् एतत् सम्भवति तावन् मोक्षो न विद्यते ॥३।१।२३॥
yAvat_etat sambhavati tAvat_mokSa:_na vidyate ||3|1|23||
.
jagat-tvam-aham=ity.Adi:
mithyAtmA dRzyam ucyate |
yAvat
etat sambhavati
tAvat
mokSa:_na vidyate |
a concept like
"the World" or "you" or "I"
is termed
a dRshya.Percept of the Illusory Self
.
as.soon.as it arises,
suddenly Freedom is not known to be
.
*vlm.p.23 Knowledge of the world, which is thinking that individual existence is different from others, is said to be a false view of the soul. There can be no liberation as long as one labors under this blunder of the knowledge of separation.
~vwv.355. The world, you, I and the like, whose nature is unreal,are spoken of as "the seen" (or visible object). As long as this arises, so long there is no liberation. / The world, you, I and the like of false nature are called "the visible object". As long as it arises (or exists), so long there is no liberation.
न_इदम् न_इदम् इति व्यर्थ-प्रलापैर्_न_उपशाम्यति ।
na_idam na_idam iti vyartha-pralApai:_na_upazAmyati |
संकल्प-जनकैर्_दृश्य-व्याधि प्रत्युत वर्धते ॥३।१।२४॥
saMkalpa-janakai:_dRzya-vyAdhi pratyuta vardhate ||3|1|24||
.
uselessly chattering
"not this, not this"
brings no peace
:
it proliferates the saM.kalpa Con.cepts
&
so
a plague of Percepts
also grow
.
na_idam na_idam
"not this, not this"
iti vyartha-pralApai:_na_upazAmyati
such useless chatter brings no peace
saMkalpa-janakai:
dRzya-vyAdhi
perceptual infection
pratyuta vardhate |
~vwv.356. Nescience (or spiritual ignorance), worldly life, bondage, illusion, delusion, the great darkness—thus are appelations fashioned for the visible universe by all teachers.
~vlm.24. To say that the soul is neither this nor that (nedam-nedam) is but false logomachy, which cannot come to an end. The discrimination of alternatives serves only to increase the ardour for the visibles. (i, e. the ardour of induction spreads the infection of materialism. The idle neti-neti and tanna-tanna of Vedanta Philosophy is mere amphiology and prevarication of both, as idem et non idem).
न च तर्क-भर-क्षोदैर्_न तीर्थ-नियम.आदिभिः ।
na ca tarka-bhara-kSodai:_na tIrtha-niyama.Adibhi: |
सतो दृश्यस्य जगतो यस्माद्_एति विचारकाः ॥३।१।२५॥
sata:_dRzyasya jagata:_yasmAt_eti vicArakA: ||3|1|25||
.
nor
is peace got by logic-chopping,
nor
by pious pilgrimage
:
instead
enquire into your Perception of the Suchness of this world
:
"Where does all this come from?"
na ca tarka-bhara-kSodai: na tIrtha-niyama.Adibhi: | sata:_dRzyasya jagata: yasmAt_eti vicArakA:
.
~vlm. It is not to be obtained by sophists by the chopping of logic, or by pilgrimage or ceremonial acts, any more than by a belief in the reality of the phenomenal world.
जगद्_दृश्यम् तु यद्य्_अस्ति न शाम्यत्य्_एव कस्यचित् ।
jagat_dRzyam tu yadi_asti na zAmyati_eva kasya.cit |
न_असतो विद्यते भावो न_अभावो विद्यते सतः ॥३।१।२६॥
na_a.sata:_vidyate bhAva:_na_a.bhAva:_vidyate sata: ||3|1|26||
.
if the world is a Percept,
then it is not brought to peace
:
when no being of the unreal
is known to be,
then the non.being of the real
is known to be
.
~vlm.26. It is hard to avoid the sight of the phenomenal world, and to repress one's ardour for the.same. But it is certain that, the visibles can not lead us to the Reality, nor the Real mislead us to unreality, (i. e. the spiritual and physical knowledge are mutually, repugnant to each other).
~sv.26 rAma, if the creation is in fact real then there is no possibility of its cessation: for it is an immutable law that the unreal has no real existence and the real does not cease to be.
अचेत्य-चित्-स्वरूप-आत्मा यत्र यत्र_एव तिष्ठति ।
acetya-cit-svarUpa-AtmA yatra yatra_eva tiSThati |
द्रष्टा तत्र_अस्य दृश्य.श्रीः समुदेत्य्_अप्य्_अणु-उदरे ॥३।१।२७॥
draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu-udare ||3|1|27||
.
wherever there is inconceivable
chit.Consciousness
wherever it exists,
the Perceiver is there
gathering its flood of Concepts
even within an
aNu.Atom
.
acetya-cit-svarUpa-AtmA yatra yatra_eva tiSThati | draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu-udare
.
*vlm.p.27 Wherever the invisible, inconceivable and intelligent spirit exists, there the beholder views the visible beauty of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} shining even in the midst of atoms.
~VA. When Self, of the nature of the
consciousness, (as if) become unconscious, arises in a tiny atom seer and the
beautiful sights he sees. .. ~AS. The soul whose appearance is unimaginable
(acetyacitsvarUpAtmA), wherever sat is as an observer, (dRATA tiSThati),
observable things spring up for him, even inside an atom! .
तस्माद्_अस्ति जगद्_दृश्यम् तत्-प्रमृष्टम् इदम् मया ।
tasmAt_asti jagat_dRzyam tat-pramRSTam idam mayA |
त्यक्तम् तपोध्यान-जपैर्_इति काञ्जिक-तृप्तिवत् ॥३।१।२८॥
tyaktam tapa:dhyAna-japai:_iti kAJjika-tRptivat ||3|1|28||
.
when the world's seen as a Percept that can be purified by me
then Penance, Meditation, and Chanting satisfy
—
like sour rice pudding
!
~vlm. The phenomenal world has its rise from Him, yet those ignorant people that depart from Him to the adoration of others, resemble fools, that forsake rice to feed upon gruel...
~AS. Therefore (tasmAt) the world becomes perceived (jagat dRzyam) (but) I have discarded it by the processes of penance (tapas), meditation (dhyAna) and recitation (japa) as one lets go of liquor after having had enough! • ... kAJjika is a gruel, but AB also gives it as a surAvizeSa: a king of liquor! Perhaps, it is Saki, since it is typically made with rice. The whole verse describes Vasishtha's own experience; there are no "they". The implication is that the world is always lurking about as long as you have the capacity of seeing it, you need to make a decision of saying "I have had enough of it!", and then he states the process of this decision. • The idea that is reinforced is that the world is always is around, as long as you have the instrument to see it! The idea of having had enough etc. is not repeated.
यदि राम जगद्_दृश्यम् अस्ति तत् प्रतिबिम्बति ।
yadi rAma jagat_dRzyam asti tat pratibimbati |
परमाणु~उदरे_ऽप्य्_अस्मिंश्_चिद्.आदर्शे तथा_एव हि ॥३।१।२९॥
paramANu~udare_api_asmin cit.Adarze tathA_eva hi ||3|1|29||
.
if the world is a Percept
then, Râma, That is reflected in an aNu.Atom,
the same as seen here in the Consciousness Mirror
.
yadi rAma jagat_dRzyam asti tat pratibimbati | paramANu~udare_api_asmin cit.Adarze tathA_eva hi
.
~vlm.29. Although this visible world is apparent to sight, yet O rAma! it is but a shadow of that Being, who resides alike in the smallest atom as in the mirror of the mind, that receives the image of the largest as well as minutest things.
~AS. If the world is visible at all, it reflects in the mirror of consciousness, even inside an atom!
यत्र तत्र स्थिते यद्वद्_दर्पणे प्रतिबिम्बति ।
yatra tatra sthite yadvat_darpaNe pratibimbati |
अद्र्य्-अब्ध्य्-उर्वी-नदी-वारि चिद्-आदर्शे तथा_एव हि ॥३।१।३०॥
adri-abdhi-urvI-nadI-vAri cid-Adarze tathA_eva hi ||3|1|30||
.
wherever
in whatever state
as if
reflecting in a mirror
mountains, oceans, earth, waters
are
in the mirror of chit.Consciousness certainly
so
.
yatra tatra sthite yadvat_darpaNe pratibimbati | adri-abdhi-urvI-nadI-vAri cid-Adarze tathA_eva hi
.
~AS. There is an important Sanskrit missed here! How do you parse the word adry-abdhy-urvI-nadI-vAri? It is not just the collection of objects, for otherwise the locative in the first line does not make a good sense. The word is itself a locative (sing.) It means in the waters in mountains, oceans, earth and rivers. The word used for water here is "vAr" not "vAri" even though both are words for water. The word vAr gives the locative form vAri. Thus the world reflects in the cit no matter where you are, just as an object reflects in the water, no matter where it is. Thus, the previous verse sa* is it reflects even in small places and this sa* is it reflects regardless of the location.
~MoT. *var. ... adri-dyUrvI-nadIzAdi cidAdarze... // mo.3,1.30 ... "adri-dyUrvI-nadIzAdi" adrayaz ca dyauz ca UrvI ca "nadIzAH" samudrAz ca | te "adri-dyUrvI-nadIzA:" |
ततस् तत्र पुनर्_दुःखम् जरा-मरण-जन्मनी |
tata:_tatra punar_du:kham jarA-maraNa-janmanI |
भाव-अभाव-ग्रह-उत्सर्ग: स्थूल-सूक्ष्म-चल-अचल: ॥३।१।३१॥
bhAva-abhAva-graha-utsarga: sthUla-sUkSma-cala-acala: ||3|1|31||
.
tata:_tatra punar_du:kham
jarA-maraNa-janmanI |
bhAva.State/Feeling-abhAva-graha-utsarga: sthUla-sUkSma-cala-acala: -
.
and there is constant sorrow
here in Old Age, Death, and Birth
for creations out of being and nonbeing, gross and subtle, moving and still
.
~vlm.31 The visible world is the scene of constant sorrows, births, decay and death. By turns the states of waking, dreaming and sound sleep present the gross, subtle and impermanent forms of things for our delusion.
इदम् प्रमार्जितम् दृश्यम् मया च_अत्र_अहम् आस्थितः ।
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: |
एतद्_एव_अक्षयम् बीजम् समाधौ संसृति-स्मृतेः ॥३।१।३२॥
etat_eva_akSayam bIjam samAdhau saMsRti-smRte: ||3|1|32||
.
tho
I have wiped away Percepts, seated here in meditation
yet
this indestructible seed of rebirth sprouts in my Samâdhi
.
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: | etat_eva_akSayam bIjam samAdhau saMsRti-smRte:
.
~AS. I have wiped out this Perception of the world and am in this samAdhi state, yet this permanent seed of memories of the world is present.
~sv.32 As long as the notion of creation lasts, even the contemplation (samadhi) in which there is no movement of thought (nirvikalpa) is not possible.
सति त्व्_अस्मिन् कुतो दृश्ये निर्विकल्प-समाधिता ।
sati tu_asmin kuta:_dRzye nirvikalpa-samAdhitA |
समाधौ चेतनत्वम् तु तुर्यम् च_अप्य्_उपपद्यते ॥३।१।३३॥
samAdhau cetanatvam tu turyam ca_api_upapadyate ||3|1|33||
.
but
being here
how
in a Percept
is there the conceptionless Samâdhi state
?
in Samâdhi
Effective Awareness & even the Fourth
.
~AS. Given this nature of Perception (sati tu asmin dRzye) how can there be undisturbed samAdhi (kuta: nirvikalpasamAdhitA), and how can the final fourth state awakening (turyam cetanatvam) be possible?
sorrow arises in the mind.
*vlm.p.33 It is hard to maintain meditation beyond form (nirvikalpa samAdhi) when the sight of the visible world is present before our physical and mental vision. Even the fourth stage of turiya — samAdhi without sense in the state of deep sleep — is soon succeeded by self-consciousness and external awareness.
व्युत्थाने हि समाधानात् सुषुप्त.अन्त इव_अखिलम् ।
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam |
जगद्-दु:खम् इदम् भाति यथास्थितम् अखण्डितम् ॥३।१।३४॥
jagad-du:kham idam bhAti yathAsthitam a.khaNDitam ||3|1|34||
.
your waking from such Samâdhi is exactly like waking from sleep
:
the world.misery appears just as before, unbrokenly
.
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam | jagad-du:kham idam bhAti yathAsthitam a.khaNDitam
.
~vlm.34. On rising from this state of deep meditation, one finds himself as roused from his sound sleep, in order to view the world full of all its woes and imperfections opening wide before him.
~VA. As you come out of such samadhi, like from the sleep, world with its endless miseries appears again as before. ~AS. I agree with your translation completely!
प्राप्तम् भवति हे राम तत् किम् नाम समाधिभिः ।
prAptam bhavati he rAma tat kim nAma samAdhibhi: |
भूयो_ऽनर्थ-निपाते हि क्षण-साम्ये हि किम् सुखम् ॥३।१।३५॥
bhUya:_anartha-nipAte hi kSaNa-sAmye hi kim sukham ||3|1|35||
.
Râma,
what kind of Samâdhi is it when surely soon you fall back to the earth
!
what good is such a passing flash
?
यदि वा_अपि समाधाने निर्विकल्पे स्थितिम् व्रजेत् ।
yadi vA_api samAdhAne nirvikalpe sthitim vrajet |
तद्_अक्षय-सुषुप्ताभम् तन्_मन्येत_अमलम् पदम् ॥३।१।३६॥
tat_akSaya-suSupta.Abham tat_manyeta_amalam padam ||3|1|36||
.
or otherwise
in the Nirvikalpa thoughtless Samâdhi
that condition is transcended
in unbroken Sleep
let him affect the immaculate state
.
yadi vA_api
or otherwise
samAdhAne nirvikalpe
in the nirvikalpa thoughtless Samâdhi
sthitim vrajet
x
tat_akSaya-suSupta.Abham
x
tat_manyeta_amalam padam
let him affect the immaculate state
.
~vlm.36. But if one can attain to a state of unalterable abstraction of his thoughts from all worldly objects, as he has in his state of sound sleep (susupti), he is then said to have reached the highest pitch of his holiness on earth.
प्राप्यते सति दृश्ये_ऽस्मिन् न च किम् नाम केनचित् ।
prApyate sati dRzye_asmin na ca kim nAma kenacit |
यत्र यत्र किल_आयाति चित्तता_अस्य जगद्_भ्रम: ॥३।१।३७॥
yatra yatra kila_AyAti cittatA_asya jagad-bhrama: ||3|1|37||
.
there is got
from this Perception of suchness
nothing whatever
.
indeed, wherever there may be
chitta, the Affective mind
there is also the world-delusion
.
prApyate sati dRzye_asmin
getting as perception of this reality
na ca kim nAma kenacit
yet not anything anyhow
yatra yatra kila_AyAti
wherever in.fact it comes
cittatA_asya jagad-bhrama:
the state of affective mind for him is the world-delusion
.
*vlm.p.37 Nobody has ever gained anything from reality with its scenes of unreal vanities because whenever his thoughts come in contact with any outward thing, he finds ‘reality’ inseparable from imperfect existence.
~AS/VA. As long as there is anyhow any Perception, this state is not achieved, verily, where the mind is, so are the delusions of the world.
द्रष्टा_अथ यदि पाषाण-रूपताम् भावयन् बलात् ।
draSTA_atha yadi pASANa-rUpatAm bhAvayan balAt |
किल_आस्ते तत्_तद्_अन्ते_ऽपि भूयो_ऽस्य_उदेति दृश्यता ॥३।१।३८॥
kila_Aste tat_tad_ante_api bhUya:_asya_udeti dRzyatA ||3|1|38||
.
tho the perceiver forcefully experiences the Stone-form,
then afterward, surely at once Perception again arises
.
draSTA_atha yadi pASANa-rUpatAm bhAvayan balAt kila_Aste tat tad_ante_api
bhUya:_asya_udeti dRzyatA
.
* concepts like pASANA.stone, and the distinction chitta/dRshya.Affect/Percept will be fully explained. it is characteristic of saMskRta literature to introduce such concepts "raw", prior to their explanation.
~AS. Now (atha), if indeed the observer sta is forcibly acting passive like a stone (pASANarUpatAm balAt bhAvayan kila Aste), when he comes out of it, the Perception of the world again arises!
~vlm.38. Should any body (in the practice of the fixedness of his attention), fix his sight for a while on a stone, by forcibly withdrawing it from visible objects, he is sure to be carried away afterwards by the visibles pressing upon his sight.
न च पाषाणता-तुल्या निर्विकल्प-समाधयः ।
na ca pASANatA-tulyA nir.vikalpa-samAdhaya: |
केषां.चित् स्थितिम् आयान्ति सर्वैर्_इत्य्_अनुभूयते ॥३।१।३९॥
keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate ||3|1|39||
.
na ca pASANatA-tulyA nir.vikalpa-samAdhaya: | keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate -
.
nor does the stone-like formlessness of nirvikalpa Samâdhi in anyone
attain That State
.
this is experienced by all
.
~AS. Everyone knows (sarrvai: iti anubhUyate) that the Nirvilkalpa samAdhis resembling stonelike states (pAsANatAtulyA: nirvikalpasamAdhayaH) don't lead to a stable state for anybody (na keSAMcit sthitim AyAti)!
~vlm.39 It is well known to all that a yogi’s practice of unflinching meditation, even if it has the firmness of a rock, cannot last owing to his worldly propensities.
न च पाषाणता-तुल्या* रूढिम् याताः समाधयः ।
na ca pASANatA-tulyA* rUDhim yAtA: samAdhaya: |
भवन्त्य्_अग्रपदम् शान्तम् चिद्.रूपम् अजम् अक्षयम् ॥३।१।४०॥
bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam ||3|1|40||
.
for these stonelike states,
commonly called "Samâdhi"s,
are not the onepointedly peaceful form of unborn, unbroken Consciousness
.
na ca pASANatA-tulyA* rUDhim yAtA: samAdhaya: | bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam
.
~vlm. Even the nirúdha or steadfast meditation which has attained the fixedness of a rock, cannot advance one step towards the attainment of that tranquillity which has no bounds to it (i.e. the everlasting bliss of liberation or moksha).
~AS. And further (na ca), well established stonelike states of a samAdhis (rUDhim yAtA: pASANatAtulyA: samAdhaya: ) turn into the highest state of pure original unchanging cit form (brahma). Thus, mokSa does not come from samAdhi, no matter how successful.
तस्माद्_यदि_इदम् स* दृश्यम् तन्_न शाम्येत् कदाचन ।
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana |
शाम्येत् तपो~जप-ध्यानैर्_दृश्यम् इत्य्_अज्ञ-कल्पना ॥३।१।४१॥
zAmyet tapa:japa-dhyAnai:_dRzyam iti_ajJa-kalpanA ||3|1|41||
.
for this reason, where there are Percepts,
Peace can not at all arise
and
to think that Peace will come from penance or chanting or concentration
is just the opinion of the ignorant
.
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana | zAmyet tapa:japa-dhyAnai:_dRzyam iti_ajJa-kalpanA
.
~vlm.41 Thus the sight of phenomena being altogether unavoidable, it is a foolish to think that phenomena can be suppressed by practicing prayers and austerities and similar acts of tapas.
आलीन-वल्लरी-रूपम् यथा पद्म-अक्ष-कोटरे ।
AlIna-vallarI-rUpam yathA padma-akSa-koTare |
आस्ते कमलिनी बीजम् तथा द्रष्टरि दृश्यधीः ॥३।१।४२॥
Aste kamalinI bIjam tathA draSTari dRzyadhI: ||3|1|42||
.
as a vine hidden in a cave
so in the hollow ovary
is the lotus-blossom=seed.
thus is the Seer the Seeing-ground
.
AlIna-vallarI-rUpam yathA padma-akSa-koTare | Aste kamalinI bIjam
tathA draSTari thus in the Seer is
dRzyadhI: perceptual thott.
.
~vwv. ... is the idea of visible objects in the seer.
*vlm.p.42 The idea of the phenomena is as inherent in the mind of the spectator of the visible world as the seeds of the lotus flower are contained in its inner cells.
~vlm. The idea of the phenomena ....
यथा रसः पदार्थेषु यथा तैलम् तिल-आदिषु ।
yathA rasa: padArtheSu yathA tailam tila-AdiSu |
कुसुमेषु यथा_आमोदस्_तथा द्रष्टरि दृश्य.धीः ॥३।१।४३॥
kusumeSu yathA_Amoda:_tathA draSTari dRzya.dhI: ||3|1|43||
.
as sense is in significance,
as oil is in sesame seed,
as fragrance in the lotus,
in the Seer is perceptual thot
.
~vwv. As there is taste in objects...
~vwv.299. As there is taste in objects, as there is oil in sesamum seeds and the like, as there is fragrance in flowers, so there is the idea of visible objects in the seer.
*vlm.p.43 The ideal of the phenomenal world lies hidden in the minds of the spectators of the outer world, just like flavor and moisture are in fruit, oil is in sesame seeds, and sweet scent is innate in flowers.
*yathA rasa: padArtheSu as there's flavor in anything yathA tailam tila-AdiSu
as oil in sesame seed kusumeSu yathA_Amoda: as scent in flowers tathA draSTari thus in the Seer is dRzyadhI: perceptual thot.
यत्र तत्र स्थितस्य_अपि कर्पूर-आदे: सु.गन्धिता ।
yatra tatra sthitasya_api karpUra-Ade: su.gandhitA |
यथा_उदेति तथा दृश्यम् चिद्-धातोर्_उदरे जगत् ॥३।१।४४॥
yathA_udeti tathA dRzyam cid.dhAto:_udare jagat ||3|1|44||
.
it is its fine aroma
that arises as perception of such stuff as camphor
.
in that way
the world is a Percept
innate in chit.Consciousness
.
yatra tatra – wherever - sthita.existent/situate-.sya_api karpUra-Ade: - from an existing camphor.&c-su.gandhitA – such.fragrance - yathA_udeti - it arises – tathA – thus the - dRzya.Percept – cit.dhAto: udare – within a piece of Consciousness the - jagat.world ||
~AS. Just as (yathA), no matter where it is located (yatra kutra sthitasya api) the fragrant state of camphor always is arises (karpUrasya sugandhitA udeti), similarly (tathA) the visible world is inside the mind (ciddhAto: udare dRzyam jagat). No matter how well concealed, the camphor gives out its fragrance, similar the world becomes visible no matter how deeply suppressed!
*jd. I translate chit as "Consciousness", or "Conscious".
"Mind" is a term I reserve for manas & "Affection" or "Affect" for citta & "Intellect" for buddhi.
these are quite distinct terms in YV.
to translate these (and other Terms as well!) by "mind"
is much like translating "computer", "operating system", and "hard disc", all three, as 'computer'—
a correct translation, but not an accurate or meaningful one.
~vwv.300. As the fragrance of camphor and the like arises wheresoever situated, so, the visible world (arises) in the interior of the element of consciousness.
~vlm. As the fragrance of camphor and other odoriferous substances inheres in their nature, so the reflexion of the visible world resides in the bosom of the intellect.
* yatra tatra – wherever - sthita.existent/situate-.sya_api karpUra-Ade: - from an existing camphor.&c-su.gandhitA – such.fragrance - yathA_udeti - it arises – tathA – thus the - dRzya.Percept – cit.dhAto: udare – within a piece of Consciousness the - jagat.world ||
यथा च_अत्र तव स्वप्नः संकल्पश्_चित्त-राज्य-धीः ।
yathA ca_atra tava svapna: saMkalpa:_citta-rAjya-dhI: |
स्वानुभूत्या_एव दृष्टान्तस्_तथा हृद्य्_अस्ति दृश्य.भूः ॥३।१।४५॥
sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU: ||3|1|45||
.
so
too
here
your dream is a conceptual fantasy
based on examples from your own experience
:
the Heart
is the playground of a Percept
.
yathA ca_atra tava svapna: saMkalpa:_citta-rAjya-dhI: | sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU:
.
* hRt, hRdaya—not the heart of blood and meat, nor the Heart chakra, but the spiritual heart.
the meaning of terms like this will be abundantly developed as we proceed.
dRzya-bhU: - the basis or Ground of Perception. You will recall this term in the triad from the second verse of the opening Invocation, y1001.002 <draSTA-darzana-dRzya.bhU: ||
*vlm.p.45 As your dreams and desires rise and subside of themselves under the functioning of your intellect, so the idea of a thing always reoccurs to your mind from your original idea of that thing which has been impressed onto your mind, the seat of all that is visible.
~vwv.301. Just as your dream here is (only) imagination and the idea of "a kingdom of fancy (or castle in the ir)" is perceived within the mind only by one's own direct experience, so does the field of visible objects exist within the mind.
~AS. Just as (yathA) your dream (svapnaH), intention (saMkalpaH) cittarAjyadhI: (fantasy), is felt by yourself inside (svAnubhUtyA eva antaH), thus is the visible world inside your heart (hRdi asti dRSyabhUH). Just as the things mentioned can exist without external stimulus, so can the whole world be totally internal!
तस्माच्_चित्त-विकल्प.स्थ=पिशाचो बालकम् यथा ।
tasmAt_citta-vikalpa.stha=pizAca:_bAlakam yathA |
विनिहन्त्य्_एवम् अप्य्_एतम् द्रष्टारम् दृश्य रूपिका ॥३।१।४६॥
vinihanti_evam api_etam draSTAram dRzya-rUpikA ||3|1|46||
.
tasmAt_citta-vikalpa.stha=pizAca:
bAlakam yathA |
vinihanti_evam api_etam
draSTAram dRzya-rUpikA -
.
just as
a pishAcha.Cannibal, born from affective fantasy, frightens a young child
—
so it is
for the perceptions and perceiver
.
*vlm.p.46 The mental appearance of the visible world deludes its beholder in the same way a fantasy appearance of a ghost or hobgoblin misleads a child.
~vlm. The mental apparition of the visible world, deludes its beholder in the same manner, as the visual appearance of a spectre or hobgoblin, misleads a child (to its destruction).
यथा अङ्कुरो_ऽन्तर्.बीजस्य संस्थितो देश-कालतः ।
yathA_aGkura:_antar.bIjasya saMsthita:_deza-kAlata: |
करोति भासुरम् देहम् तनोत्य्_एवम् हि दृश्य.धीः ॥३।१।४७॥
karoti bhAsuram deham tanoti_evam hi dRzya.dhI: ||3|1|47||
.
it is the sprout of a seed emerging here in place and time
that makes this wonderful body
extending as our Perception
.
yathA_aGkura:_antar.bIjasya saMsthita:_deza-kAlata: | karoti bhAsuram deham
tanoti_evam hi dRzya.dhI:
.
~vwv.302. As the sprout remaining within the seed produces a splendid body (i.e. a beautiful tree) by reason of place and time, so indeed does the idea of visible objects produce (such objects).
दृश्यस्य हृद्य्_एव चमत्कृतिर्_यथा
dRzyasya hRdi_eva camat.kRti:_yathA
सदा_उदिता_अस्त्य्_अस्तमित-उज्झित-उदरे ।
sadA_uditA_asti_astamita-ujjhita-udare |
द्रव्यस्य चिन्मात्र-शरीरिणस्_तथा
dravyasya cin.mAtra-zarIriNa:_tathA
स्वभाव-भूता_अस्त्य्_उदरे जगत्.स्थितिः ॥३।१।४८॥
svabhAva-bhUtA_asti_udare jagat.sthiti: ||3|1|48||
.
dRzyasya hRdi_eva
camat.kRti:_yathA
sadA_uditA_asti_astamita-ujjhita-udare |
dravyasya cit.mAtra-zarIriNa:_tathA
svabhAva-bhUtA_asti_udare jagat.sthiti: -
.
and so it is the Percept in the Heart
that springs, ever and wonderfully, forms and blossoms forth into
objectified chit.Consciousness
as you
and you yourself experience your own being
.
~vlm.48. As the minute germs and animalcules, which are contained within the bosoms of fruits and embryos of animals, expand themselves to wonderfully beautious forms afterwards, so the seed of this world (originally) lying hid in the Divine Mind, unfolds itself in wonderful forms of the visible phenomena in nature.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM3002 AKAZA.JA THE SPACE.BORN VS. DEATH 1.MR28-29 .v56
FM.3.1-FM.3.49...
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FM.3.2 AKAZA.JA THE SPACE.BORN VS. DEATH 1.MR28-29
सर्ग ३.२
sarga 3.2
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
BOOK THREE
FM3001 UTPATTI.ORIGIN 1.MR26.27 .z48
https://www.dropbox.com/s/jp6hkjzlkdb955a/fm3001%201.mr26..27%20utpatti.ORIGIN%20.z48.docx?dl=0
FM.3.1.FM.3.49...
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fm3001
FM.3.1 UTPATTI.ORIGIN
सर्ग ३.१
sarga 3.1
वसिष्ठ उवाच ।
vasiSTha uvAca |
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
वाग्.भाभिर्_ब्रह्मविद्ब्रह्म भाति स्वप्न इव_आत्मनि ।
vAk.bhAbhi:_brahmavit_brahma bhAti svapna* iva_Atmani |
यद्इदम् तत् स्व.शब्द.उत्थैर्_यो यद्वेत्ति स* वेत्ति तत् ॥३।१।१॥
yat_idam tat sva.zabda.utthai:_ya: yat_vetti sa* vetti tat ||3|1|1||
न्यायेन_अनेन लोके_ऽस्मिन् सर्गे ब्रह्म.अम्बरे सति ।
nyAyena_anena loke_asmin sarge brahma.ambare sati |
किम् इदम् कस्य कुत्र_इति चोद्यम् ऊचे निराकृतम् ॥३।१।२॥
kim idam kasya kutra_iti codyam Uce nir.AkRtam ||3|1|2||
अहम् तावत्_यथाज्ञानम् यथावस्तु यथाक्रमम् ।
aham tAvat_yathA jJAnam yathAvastu yathAkramam |
यथास्वभावम् तत् सर्वम् वच्मि_इदम् श्रूयताम्, बुध ॥३।१।३॥
yathAsvabhAvam tat sarvam vacmi_idam zrUyatAm, budha ||3|1|3||
स्वप्नवत् पश्यति जगच्_चित्र.भो देहवित् स्वयम् ।
svapnavat pazyati jagat_citra.bha:_deha.vit svayam |
स्वप्न.संसार.दृष्टान्त एव_अहम्त्वम् समन्वितम् ॥३।१।४॥
svapna.saMsAra.dRSTAnta* eva_ahamtvam samanvitam ||3|1|4||
मुमुक्षु.व्यवहार.उक्ति.मयात् प्रकरणात् परम् ।
mumukSu.vyavahAra.uktimayAt prakaraNAt param |
अथ_उत्पत्ति.प्रकरणम् मया_इदम् परिकथ्यते ॥३।१।५॥
atha_utpatti.prakaraNam mayA_idam pari.kathyate ||3|1|5||
बन्धो_ऽयम् दृश्य.सद्.भावाद्दृश्य.अभावेन बन्धनम् ।
bandha:_ayam dRzya.sat.bhAvAt_dRzya.abhAvena bandhanam |
न सम्भवति दृश्यम् तु यथा_इदम् तच्_छृणु क्रमात् ॥३।१।६॥
na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt ||3|1|6||
उत्पद्यते यो जगति स एव किल वर्धते ।
utpadyate ya:_jagati sa* eva kila vardhate |
स एव मोक्षम् आप्नोति स्वर्गम् वा नारकम् च वा ॥३।१।७॥
sa* eva mokSam Apnoti svargam vA nArakam ca vA ||3|1|7||
अतस्_ते स्व.अवबोध.अर्थम् तत्_तावत्_कथयाम्य्_अहम् ।
ata:_te sva.avabodha.artham tat tAvat kathayAmi_aham |
उत्पत्तिः संसृताव्_एति पूर्वम् एव हि यो यथा ॥३।१।८॥
utpatti: saMsRtau_eti pUrvam eva hi ya:_yathA ||3|1|8||
इदम् प्रकरण.अर्थम् त्वम् संक्षेपाच्_छृणु, राघव, ।
idam prakaraNa.artham tvam saMkSepAt_zRNu, rAghava, |
ततः संकथयिष्यामि विस्तरम् ते यथा.इप्सितम् ॥३।१।९॥
tata: saMkathayiSyAmi vistaram te yathA.ipsitam ||3|1|9||
यद्इदम् दृश्यते सर्वम् जगत्.स्थावर.जंगमम् ।
yat_idam dRzyate sarvam jagat.sthAvara.jaMgamam |
तत् सुषुप्ताव्_इव स्वप्नः कल्पान्ते प्रविनश्यति ॥३।१।१०॥
tat suSuptau_iva svapna: kalpAnte pra.vinazyati ||3|1|10||
ततः स्तिमित.गम्भीरम् न तेजो_न तमस्_ततम् ।
tata: stimita.gambhIram na teja:_na tama:_tatam |
अन्.आख्यम् अन्.अभिव्यक्तम् सत् किंचिद्अवशिष्यते ॥३।१।११॥
an.Akhyam_an.abhivyaktam sat kim.cit_avaziSyate ||3|1|11||
ऋतम् आत्मा परम् ब्रह्म सत्यम् इत्य् आदिका बुधैः ।
Rtam AtmA param brahma satyam iti.AdikA budhai: |
कल्पिता व्यवहारार्थम् तस्य संज्ञा* महात्मनः ॥३।१।१२॥
kalpitA* vyavahAra.artham tasya saMjJA* mahAtmana: ||3|1|12||
स* तथाभूत एव_आत्मा स्वयम् अन्य इव_उल्लसन् ।
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan |
जीवताम् उपयाति_इव भावि.नाम्ना कदर्थिताम् ॥३।१।१३॥
jIvatAm upayAti_iva bhAvi.nAmnA kadarthitAm ||3|1|13||
ततः स* जीव.शब्द.अर्थ.कलनाकुलताम् गतः ।
tata: sa* jIva.zabda.artha.kalana.AkulatAm gata: |
मनो भवति भूत.आत्मा मननान्_मन्थरी.भवन् ॥३।१।१४॥
mana:_bhavati bhUta.AtmA mananAt_mantharI.bhavan ||3|1|14||
मनः सम्पद्यते तेन महतः परम.आत्मनः ।
mana: sampadyate tena mahata: parama.Atmana: |
सुस्थिराद्अस्थिर.आकारस्_तरङ्ग इव वारि.धेः ॥३।१।१५॥
susthirAta.sthira.AkAra:_taraGga* iva vAri.dhe: ||3|1|15||
तत् स्वयम् स्वैरम् एव_आशु संकल्पयति नित्यशः ।
tat svayam svairam eva_Azu saMkalpayati nitya.za: |
तेन_इत्थम् इन्द्र.जाल.श्रीर्_वितता_इयम् वितन्यते ॥३।१।१६॥
tena_ittham indra.jAla.zrI:_vitatA_iyam vi.tanyate ||3|1|16||
यथा कटक.शब्द.अर्थः पृथक्त्व.आर्हो न काञ्चनात् ।
yathA kaTaka.zabda.artha: pRthaktva.Arha:_na kAJcanAt |
न हेम कटकात् तद्वज् जगच्.छब्द.अर्थता परे ॥३।१।१७॥
na hema kaTakAt tadvaj_jagat.zabda.arthatA pare ||3|1|17||
ब्रह्मण्य्_एव_अस्त्य्_अनन्त.आत्म यथास्थितम् इदम् जगत् ।
brahmaNi_eva_asti_ananta.Atma yathAsthitam idam jagat |
न जगच्.छब्दक.अर्थे_ऽस्ति हेम्नि_इव कटक.आत्मता ॥३।१।१८॥
na jagat.zabdaka.arthe_asti hemni_iva kaTaka.AtmatA ||3|1|18||
सती वा_अप्य्_असती ताप.नद्य्_एव लहरी चला ।
satI vA_api_asatI tApa.nadI_eva laharI calA |
मनसा_इह_इन्द्र.जाल.श्रीर्_जागती प्रवितन्यते ॥३।१।१९॥
manasA_iha_indra.jAla.zrI:_jAgatI pra.vitanyate ||3|1|19||
अविद्या संसृतिर्_बन्धो माया मोहो महत्तम: ।
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: |
कल्पितानीति नामानि यस्या: सकल.वेदिभि: ॥३।१।२०॥
kalpitAni_iti nAmAni yasyA: sakala.vedibhi: ||3|1|20||
बन्धस्य तावद् रूपम् त्वम् कथ्यमानम् इदम् शृणु ।
bandhasya tAvat_rUpam tvam kathyamAnam idam zRNu |
ततः स्व.रूपम् मोक्षस्य ज्ञास्यसि_इन्दु.निभानन ॥३।१।२१॥
tata: svarUpam mokSasya jJAsyasi_indu.nibhA.Anana ||3|1|21||
द्रष्टुर्_दृश्यस्य सत्ता.अङ्ग.बन्ध इत्य्_अभिधीयते ।
draSTu:_dRzyasya sattA.aGga.bandha* iti_abhidhIyate |
द्रष्टा दृश्य.बलाद्बद्धो दृश्य.अभावे विमुच्यते ॥३।१।२२॥
draSTA dRzya.balAt_baddha:_dRzya.abhAve vi.mucyate ||3|1|22||
जगत्.त्वम्.अहम्.इत्य्.आदिर् मिथ्यात्मा दृश्यम् उच्यते ।
jagat.tvam.aham=ity.Adi:_mithyAtmA dRzyam ucyate |
यावद् एतत् सम्भवति तावन् मोक्षो न विद्यते ॥३।१।२३॥
yAvat_etat sambhavati tAvat_mokSa:_na vidyate ||3|1|23||
न_इदम् न_इदम् इति व्यर्थ.प्रलापैर्_न_उपशाम्यति ।
na_idam na_idam iti vyartha.pralApai:_na_upazAmyati |
संकल्प.जनकैर्_दृश्य.व्याधि प्रत्युत वर्धते ॥३।१।२४॥
saMkalpa.janakai:_dRzya.vyAdhi pratyuta vardhate ||3|1|24||
न च तर्क.भर.क्षोदैर्_न तीर्थ.नियम.आदिभिः ।
na ca tarka.bhara.kSodai:_na tIrtha.niyama.Adibhi: |
सतो दृश्यस्य जगतो यस्माद्एति विचारकाः ॥३।१।२५॥
sata:_dRzyasya jagata:_yasmAt_eti vicArakA: ||3|1|25||
जगद्दृश्यम् तु यद्य्_अस्ति न शाम्यत्य्_एव कस्यचित् ।
jagat_dRzyam tu yadi_asti na zAmyati_eva kasya.cit |
न_असतो विद्यते भावो न_अभावो विद्यते सतः ॥३।१।२६॥
na_a.sata:_vidyate bhAva:_na_a.bhAva:_vidyate sata: ||3|1|26||
अचेत्य.चित्.स्वरूप.आत्मा यत्र यत्र_एव तिष्ठति ।
acetya.cit.svarUpa.AtmA yatra yatra_eva tiSThati |
द्रष्टा तत्र_अस्य दृश्य.श्रीः समुदेत्य्_अप्य्_अणु.उदरे ॥३।१।२७॥
draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu.udare ||3|1|27||
तस्माद्अस्ति जगद्दृश्यम् तत्.प्रमृष्टम् इदम् मया ।
tasmAt_asti jagat_dRzyam tat.pramRSTam idam mayA |
त्यक्तम् तपोध्यान.जपैर्_इति काञ्जिक.तृप्तिवत् ॥३।१।२८॥
tyaktam tapa:dhyAna.japai:_iti kAJjika.tRptivat ||3|1|28||
यदि राम जगद्दृश्यम् अस्ति तत् प्रतिबिम्बति ।
yadi rAma jagat_dRzyam asti tat pratibimbati |
परमाणु.उदरे_ऽप्य्_अस्मिंश्_चिद्.आदर्शे तथा_एव हि ॥३।१।२९॥
paramANu.udare_api_asmin cit.Adarze tathA_eva hi ||3|1|29||
यत्र तत्र स्थिते यद्वद्दर्पणे प्रतिबिम्बति ।
yatra tatra sthite yadvat_darpaNe pratibimbati |
अद्र्य्.अब्ध्य्.उर्वी.नदी.वारि चिद्.आदर्शे तथा_एव हि ॥३।१।३०॥
adri.abdhi.urvI.nadI.vAri cid.Adarze tathA_eva hi ||3|1|30||
ततस् तत्र पुनर्_दुःखम् जरा.मरण.जन्मनी |
tata:_tatra punar_du:kham jarA.maraNa.janmanI |
भाव.अभाव.ग्रह.उत्सर्गः स्थूल.सूक्ष्म.चल.अचल: ॥३।१।३१॥
bhAva.abhAva.graha.utsarga: sthUla.sUkSma.cala.acala: ||3|1|31||
इदम् प्रमार्जितम् दृश्यम् मया च_अत्र_अहम् आस्थितः ।
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: |
एतद्एव_अक्षयम् बीजम् समाधौ संसृति.स्मृतेः ॥३।१।३२॥
etat_eva_akSayam bIjam samAdhau saMsRti.smRte: ||3|1|32||
सति त्व्_अस्मिन् कुतो दृश्ये निर्विकल्प.समाधिता ।
sati tu_asmin kuta:_dRzye nirvikalpa.samAdhitA |
समाधौ चेतनत्वम् तु तुर्यम् च_अप्य्_उपपद्यते ॥३।१।३३॥
samAdhau cetanatvam tu turyam ca_api_upapadyate ||3|1|33||
व्युत्थाने हि समाधानात् सुषुप्त.अन्त इव_अखिलम् ।
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam |
जगद्.दुःखम् इदम् भाति यथास्थितम् अखण्डितम् ॥३।१।३४॥
jagad.du:kham idam bhAti yathAsthitam a.khaNDitam ||3|1|34||
प्राप्तम् भवति हे राम तत् किम् नाम समाधिभिः ।
prAptam bhavati he rAma tat kim nAma samAdhibhi: |
भूयो_ऽनर्थ.निपाते हि क्षण.साम्ये हि किम् सुखम् ॥३।१।३५॥
bhUya:_anartha.nipAte hi kSaNa.sAmye hi kim sukham ||3|1|35||
यदि वा_अपि समाधाने निर्विकल्पे स्थितिम् व्रजेत् ।
yadi vA_api samAdhAne nirvikalpe sthitim vrajet |
तद्अक्षय.सुषुप्ताभम् तन्_मन्येत_अमलम् पदम् ॥३।१।३६॥
tat_akSaya.suSupta.Abham tat_manyeta_amalam padam ||3|1|36||
प्राप्यते सति दृश्ये_ऽस्मिन् न च किम् नाम केनचित् ।
prApyate sati dRzye_asmin na ca kim nAma kenacit |
यत्र यत्र किल_आयाति चित्तता_अस्य जगद्भ्रम: ॥३।१।३७॥
yatra yatra kila_AyAti cittatA_asya jagad.bhrama: ||3|1|37||
द्रष्टा_अथ यदि पाषाण.रूपताम् भावयन् बलात् ।
draSTA_atha yadi pASANa.rUpatAm bhAvayan balAt |
किल_आस्ते तत्_तद्अन्ते_ऽपि भूयो_ऽस्य_उदेति दृश्यता ॥३।१।३८॥
kila_Aste tat_tad_ante_api bhUya:_asya_udeti dRzyatA ||3|1|38||
न च पाषाणता.तुल्या निर्विकल्प.समाधयः ।
na ca pASANatA.tulyA nir.vikalpa.samAdhaya: |
केषां.चित् स्थितिम् आयान्ति सर्वैर्_इत्य्_अनुभूयते ॥३।१।३९॥
keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate ||3|1|39||
न च पाषाणता.तुल्या* रूढिम् याताः समाधयः ।
na ca pASANatA.tulyA* rUDhim yAtA: samAdhaya: |
भवन्त्य्_अग्रपदम् शान्तम् चिद्.रूपम् अजम् अक्षयम् ॥३।१।४०॥
bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam ||3|1|40||
तस्माद्यदि_इदम् स* दृश्यम् तन्_न शाम्येत् कदाचन ।
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana |
शाम्येत् तपो.जप.ध्यानैर्_दृश्यम् इत्य्_अज्ञ.कल्पना ॥३।१।४१॥
zAmyet tapa:japa.dhyAnai:_dRzyam iti_ajJa.kalpanA ||3|1|41||
आलीन.वल्लरी.रूपम् यथा पद्म.अक्ष.कोटरे ।
AlIna.vallarI.rUpam yathA padma.akSa.koTare |
आस्ते कमलिनी बीजम् तथा द्रष्टरि दृश्यधीः ॥३।१।४२॥
Aste kamalinI bIjam tathA draSTari dRzyadhI: ||3|1|42||
यथा रसः पदार्थेषु यथा तैलम् तिल.आदिषु ।
yathA rasa: padArtheSu yathA tailam tila.AdiSu |
कुसुमेषु यथा_आमोदस्_तथा द्रष्टरि दृश्य.धीः ॥३।१।४३॥
kusumeSu yathA_Amoda:_tathA draSTari dRzya.dhI: ||3|1|43||
यत्र तत्र स्थितस्य_अपि कर्पूर.आदेः सु.गन्धिता ।
yatra tatra sthitasya_api karpUra.Ade: su.gandhitA |
यथा_उदेति तथा दृश्यम् चिद्.धातोर्_उदरे जगत् ॥३।१।४४॥
yathA_udeti tathA dRzyam cid.dhAto:_udare jagat ||3|1|44||
यथा च_अत्र तव स्वप्नः संकल्पश्_चित्त.राज्य.धीः ।
yathA ca_atra tava svapna: saMkalpa:_citta.rAjya.dhI: |
स्वानुभूत्या_एव दृष्टान्तस्_तथा हृद्य्_अस्ति दृश्य.भूः ॥३।१।४५॥
sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU: ||3|1|45||
तस्माच्_चित्त.विकल्प.स्थ=पिशाचो बालकम् यथा ।
tasmAt_citta.vikalpa.stha=pizAca:_bAlakam yathA |
विनिहन्त्य्_एवम् अप्य्_एतम् द्रष्टारम् दृश्य रूपिका ॥३।१।४६॥
vinihanti_evam api_etam draSTAram dRzya.rUpikA ||3|1|46||
यथा अङ्कुरो_ऽन्तर्.बीजस्य संस्थितो देश.कालतः ।
yathA_aGkura:_antar.bIjasya saMsthita:_deza.kAlata: |
करोति भासुरम् देहम् तनोत्य्_एवम् हि दृश्य.धीः ॥३।१।४७॥
karoti bhAsuram deham tanoti_evam hi dRzya.dhI: ||3|1|47||
दृश्यस्य हृद्य्_एव चमत्कृतिर्_यथा
dRzyasya hRdi_eva camat.kRti:_yathA
सदा_उदिता_अस्त्य्_अस्तमित.उज्झित.उदरे ।
sadA_uditA_asti_astamita.ujjhita.udare |
द्रव्यस्य चिन्मात्र.शरीरिणस्_तथा
dravyasya cin.mAtra.zarIriNa:_tathA
स्वभाव.भूता_अस्त्य्_उदरे जगत्.स्थितिः ॥३।१।४८॥
svabhAva.bhUtA_asti_udare jagat.sthiti: ||3|1|48||
||
oॐm
YOGA.VÂSISHTHA
योग.वासिष्ट
THE FREEDOM METHOD
मोक्ष.उपाय
mokSa.upAya
|
•
|
Book Three:
उत्पत्ति
utpatti
OUTFALL
THE ORIGIN OF THINGS
oॐm
FM.3.1
ON UTPATTI.OUTFALL, THE ORIGIN OF THINGS
VASISHTHA THE PLENTIFUL said—
वाग्.भाभिर्_ब्रह्मविद्_ब्रह्म भाति स्वप्न इव_आत्मनि ।
vAk.bhAbhi:_brahmavit_brahma bhAti svapna* iva_Atmani |
यद्_इदम् तत् स्व.शब्द.उत्थैर्_यो यद्_वेत्ति स* वेत्ति तत् ॥३।१।१॥
yat_idam tat sva.zabda.utthai:_ya: yat_vetti sa* vetti tat ||3|1|1||
.
by the light of vAk* the Word,
the Brahman.Immensity
manifests as a dream of self
.
whoever knows that self.same word,
knowing this thus,
he knows this
That
.
vAk.bhAbhi:_brahmavit brahma bhAti svapna* iva_Atmani | yat_idam tat sva.zabda.utthai:
ya: yat_vetti sa* vetti tat
.
* vAk or vAc the Word,
a Goddess of Rg.veda.
http://en.wikipedia.org/wiki/V%C4%81c
*vlm.p.1. It is through both words and lights (i.e., the words of the scripture and the lights of nature and reason) that the knower of the great god perceives the spirit of brahma appearing within himself, like in a dream. He also knows him as such who understands him according to the holy text, "What this is, that is the self" *vlm. .... "What this is, that is the self" (i. e. He is all in all).
.VA: By light of (scriptural) words knower of brahman shines out as brahman, all world seems as a dream in himself, and seeing it so, he knows That. *AS. The AB commentary on this is extensive, well over a whole page! He offers many shades of meaning.
.jd: enough shades to fill two.and.a.half folio pages in the KG ed. Unlike MoT, ABComm likes to restate what is said in compounded extravaganzas that first confuse, and then, when read attentively, reveal a meaning that was already obvious, but no answer for the question being sought. compare the analytic Tika style of MoT.
*AS. The person knowledgeable in brahma (brahmavit) illuminates (bhAti) brahma by the power of the sound (vAgbhAbhiH) arising out of his own words (svazabdotthaiH), like a dream in himself (yadidam svapna iva Atmani), one who understands this in this manner (yo yad vetti), he knows it (the brahma). • It is saying that the mechanism of understanding seems to be an image born out of words, yet if one understands (or believes) that the image is really pointing to the real thing, then he reaches the true understanding.
न्यायेन_अनेन लोके_ऽस्मिन् सर्गे ब्रह्म.अम्बरे सति ।
nyAyena_anena loke_asmin sarge brahma.ambare sati |
किम् इदम् कस्य कुत्र_इति चोद्यम् ऊचे निराकृतम् ॥३।१।२॥
kim idam kasya kutra_iti codyam Uce nir.AkRtam ||3|1|2||
.
nyAyena_anena loke_asmin sarge brahma.ambare sati | kim idam kasya kutra_iti codyam Uce nir.AkRtam
.
in this discourse is asked
:
here in this world,
in this immensity of Space,
in this Suchness,
just what is
—THIS—
where does it come from,
where is it
?
and these questions are all answered unambiguously
.
* kim idam . what is This? As will be seen increasingly in later Books, YV frequently uses <idam> to denote the SamsAra, <sat> to denote its Suchness or Being.So, and <tat> to denote the Brahman.Immensity.
*vlm.2. This passage shows in short, the visible world to reside in the vacuous bosom of brahmA at its creation: it is now to be known in length, what this creation is, whence it takes its rise, and wherein it becomes extinct at last.
.VA: Here, by logic, important questions are answered about world, creation and the space of brahman such as what is this world? of what did it come out and where does it go? .. *AS. By this principle (nyAyena anena), the whole world being part of the brahma space (sarge brahmAmbare sthite), all prodding points raised (by me) (chodyam Uche) , like "what is this, what does it belong to, where is it" etc. are resolved (nirAkRtam).
अहम् तावत्_यथाज्ञानम् यथावस्तु यथाक्रमम् ।
aham tAvat_yathA jJAnam yathAvastu yathAkramam |
यथास्वभावम् तत् सर्वम् वच्मि_इदम् श्रूयताम्, बुध ॥३।१।३॥
yathAsvabhAvam tat sarvam vacmi_idam zrUyatAm, budha ||3|1|3||
.
aham tAvat_yathAjJAnam yathAvastu yathAkramam | yathAsvabhAvam tat sarvam
vacmi_idam zrUyatAm, budha
.
I'll tell you all about Wisdom
according to its substance and its course and its experience
:
pay attention now, wise young man
.
*vlm. ... according to my best knowledge of them, and agreeably to their nature and substance in the order of creation.
*vlm.p.3 O intelligent Râma, now hear me expound to you all things according to my best knowledge and agreeably to their nature and substance in the order of creation.
स्वप्नवत् पश्यति जगच्_चित्र.भो देहवित् स्वयम् ।
svapnavat pazyati jagat_citra.bha:_deha.vit svayam |
स्वप्न.संसार.दृष्टान्त एव_अहम्त्वम् समन्वितम् ॥३।१।४॥
svapna.saMsAra.dRSTAnta* eva_ahamtvam samanvitam ||3|1|4||
.
svapnavat pazyati jagat citra.bha:_deha.vit svayam | svapna.saMsAra.dRSTAnta* eva_ahamtvam samanvitam
.
seeing the world as in a dream,
the knower of the body is reflected
as in a mirror that includes even the sense of "I"
.
*vlm.4 One conscious of himself as a spiritual and intelligent being views the passing world as a dream. This dream simile of the passing world applies equally to our knowledge of ego and non.ego.
मुमुक्षु.व्यवहार.उक्ति.मयात् प्रकरणात् परम् ।
mumukSu.vyavahAra.uktimayAt prakaraNAt param |
अथ_उत्पत्ति.प्रकरणम् मया_इदम् परिकथ्यते ॥३।१।५॥
atha_utpatti.prakaraNam mayA_idam pari.kathyate ||3|1|5||
.
so
after the instruction on the Conduct of the Seeker,
next
now
comes
the Book of ut.patti,
the Origin of things.
mumukSu.vyavahAra.uktimayAt prakaraNAt param | atha_utpatti.prakaraNam mayA_idam pari.kathyate
.
*vlm. ... the book of evolution....
*vlm.p.5 After the book describing the conduct of the seekers of liberation (mumukshu.vyavahara) follows the book of evolution (utpatti, creation), which I am now going to propound to you.
बन्धो_ऽयम् दृश्य.सद्.भावाद्_दृश्य.अभावेन बन्धनम् ।
bandha:_ayam dRzya.sat.bhAvAt_dRzya.abhAvena bandhanam |
न सम्भवति दृश्यम् तु यथा_इदम् तच्_छृणु क्रमात् ॥३।१।६॥
na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt ||3|1|6||
.
bandha:_ayam dRzya.sat.bhAvAt dRzya.abhAvena bandhanam | na sambhavati dRzyam tu yathA_idam tat_zRNu kramAt
.
bondage comes from seeing things to be So
:
in the absence of something perceived,
bondage does not arise
:
so our Perception equals This
.
pay attention now while I explain
.
*vlm. Bondage consists in our belief of the reality of the visible world... So our release depends on the negation of phenomenals. Now hear me tell you how to get rid of the visible (fetters of our minds)
*sv. For, it is only as long as one invests the perceived object with reality that bondage lasts; once that notion goes, with it goes bondage.
*AS. All bondage comes by imaging perceived things as real (dRzya.sad.bhAvAt), but if the Perception is eliminated (dRzyAbhAvena) then there is no bondage. Hear, step by step (zRNu kramAt), how the Perception is made non existant (yathA idam dRzyam na sambhavati tathA)
उत्पद्यते यो जगति स एव किल वर्धते ।
utpadyate ya:_jagati sa* eva kila vardhate |
स एव मोक्षम् आप्नोति स्वर्गम् वा नारकम् च वा ॥३।१।७॥
sa* eva mokSam Apnoti svargam vA nArakam ca vA ||3|1|7||
.
utpadyate ya:_jagati sa* eva kila vardhate | sa* eva mokSam Apnoti svargam vA nArakam ca vA
.
whoever springs.up on this earth,
most certainly he grows;
and so he comes to mokSha.Freedom,
or maybe heaven,
or maybe hell
.
*vlm.7 Whoever is born in this world continues to progress until at last he obtains his final liberation (his ultimate perfection) or rises to heaven or falls into hell.
अतस्_ते स्व.अवबोध.अर्थम् तत्_तावत्_कथयाम्य्_अहम् ।
ata:_te sva.avabodha.artham tat tAvat kathayAmi_aham |
उत्पत्ति: संसृताव्_एति पूर्वम् एव हि यो यथा ॥३।१।८॥
utpatti: saMsRtau_eti pUrvam eva hi ya:_yathA ||3|1|8||
.
for your awakening,
I will explain these things to you;
and,
to begin with,
the original Falling.out of this creation
.
ata:_te sva.avabodha.artham
tat tAvat kathayAmi_aham |
##*ut.out/up . #pat > #patti –
utpatti.Outfall: saMsRtau_eti .
*** #sampatti #vipatti.
pUrvam eva hi ya:_yathA .
*vlm. I shall therefore expound for your understanding everything relating to the production and continuance of things, and their prior states as they were.
इदम् प्रकरण.अर्थम् त्वम् संक्षेपाच्_छृणु, राघव, ।
idam prakaraNa.artham tvam saMkSepAt_zRNu, rAghava, |
तत: संकथयिष्यामि विस्तरम् ते यथा.इप्सितम् ॥३।१।९॥
tata: saMkathayiSyAmi vistaram te yathA.ipsitam ||3|1|9||
.
pay attention,
Râghava,
and I will summarize this Book for you
:
then
I'll explain whatever else you wish
.
*vlm. ... more of how creation {utpatti.Outfall/Befalling} is produced.
.
idam prakaraNa.artham tvam saMkSepAt_zRNu, rAghava, | tata: saMkathayiSyAmi vistaram te yathA.ipsitam
.
* {jd. "Creation" is a bad translation, since it implies a Creator. "Outfall" is whatever falls.out, whatever comes.to.be, from the Original Moment.
यद्_इदम् दृश्यते सर्वम् जगत्.स्थावर.जंगमम् ।
yat_idam dRzyate sarvam jagat.sthAvara.jaMgamam |
तत् सुषुप्ताव्_इव स्वप्नः कल्पान्ते प्रविनश्यति ॥३।१।१०॥
tat suSuptau_iva svapna: kalpAnte pra.vinazyati ||3|1|10||
.
yat_idam dRzyate sarvam jagat.sthAvara.jaMgamam | tat suSuptau_iva svapna:
kalpAnte pra.vinazyati
.
just as a dream ends in deep sleep
this still and moving world is seen to end at the end of an Age
.
*vlm.11 Then there remains a nameless and undeveloped something in a state of deep, dark and dank abyss, without any light or thick.spread (nebulae) over it.
ततः स्तिमित.गम्भीरम् न तेजो_न तमस्_ततम् ।
tata: stimita.gambhIram na teja:_na tama:_tatam |
अन्.आख्यम् अन्.अभिव्यक्तम् सत् किंचिद्_अवशिष्यते ॥३।१।११॥
an.Akhyam_an.abhivyaktam sat kim.cit_avaziSyate ||3|1|11||
.
then there will be
a
formlessness,
neither radiance nor darkness,
untellable,
unmanifest
:
such is the Suchness that remains
.
tata: stimita.gambhIram
na teja:_na tama:
tatam |
an.Akhyam_an.abhivyaktam sat
kim.cit_avaziSyate
.
*vlm.11. Then there remains a nameless and undeveloped something, in a state of deep, dark and dank abyss, without any light or thick.spread (nebulae) over it.
ऋतम् आत्मा परम् ब्रह्म सत्यम् इत्य् आदिका बुधैः ।
Rtam AtmA param brahma satyam iti.AdikA budhai: |
कल्पिता व्यवहारार्थम् तस्य संज्ञा महात्मनः ॥३।१।१२॥
kalpitA* vyavahAra.artham tasya saMjJA* mahAtmana: ||3|1|12||
.
(the Right, the Self, Supreme brahman, the Suchness
:
such terms according.to the wise refer to That)
.
Rtam AtmA param brahma
the Right, the Self, Supreme brahman,
satyam iti.AdikA* budhai: kalpitA* vyavahAra.artham tasya saMjJA* mahAtmana:
.
*vlm.p.12 The wise give this great self.existence the titles of Reality (rita), Self (atma), Supreme (param), Immense (brahma), Truth (satyam) and so forth as common expressions to refer to the Great Spirit (mahatman).
*vwv. ... the Divine Law, the Self, the Supreme brahman and the Truth ...
*vlm. ... Reality (Rita), self (Atma), Supreme (Param), Immense (brahma) Truth (Satyam) and so forth ..
*sv.12... which is variously designated as Atma, brahman, Truth, etc. ...
स* तथाभूत एव_आत्मा स्वयम् अन्य इव_उल्लसन् ।
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan |
जीवताम् उपयाति_इव भावि.नाम्ना कदर्थिताम् ॥३।१।१३॥
jIvatAm upayAti_iva bhAvi.nAmnA kadarthitAm ||3|1|13||
.
thus.existent
the Self itself appears to be
a Livingness,
a being of some sort
.
sa* tathAbhUta* eva_AtmA svayam anya* iva_ullasan | jIvatAm upayAti_iva
bhAvi.nAmnA kadarthitAm
.
*vlm.13. This self.same spirit next shows itself in another form, which is called the living soul (Jívátmá), and comes afterwards to be understood in the limited sense of life.
*bhAvin
ततः स* जीव.शब्द.अर्थ.कलनाकुलताम् गतः ।
tata: sa* jIva.zabda.artha.kalana.AkulatAm gata: |
मनो भवति भूत.आत्मा मननान्_मन्थरी.भवन् ॥३।१।१४॥
mana:_bhavati bhUta.AtmA mananAt_mantharI.bhavan ||3|1|14||
.
the Being.Self
becomes
manas.Mind
:
the Living.jIva.Mind grows thru mentation into folly
.
tata: sa*
jIva.zabda.artha.kalana.AkulatAm
gata: |
mana:_bhavati bhUta.AtmA
mananAt_mantharI.bhavan .
.
*vlm.14. This inert living principle (Jiva.Life or the Protozoa), becomes according to its literal signification the moving spirit (ákulátma), which afterwards with its power of thinking (manana) becomes the Mind, and lastly the embodied soul (Bhútátmá).
*AS. So, the soul of a living being (bhUtAtmA), confused by the development of the meaning of the word jIva i.e. by becoming like a typical jIva turns into a mind (mano bhavati) becoming fickle by thoughts (mananAt mantharIbhavan).
मनः सम्पद्यते तेन महतः परम.आत्मनः ।
mana: sampadyate tena mahata: parama.Atmana: |
सुस्थिराद्_अस्थिर.आकारस्_तरङ्ग इव वारि.धेः ॥३।१।१५॥
susthirAta.sthira.AkAra:_taraGga* iva vAri.dhe: ||3|1|15||
.
Mind
in that way
develops from the greatness of the Supreme Self
from sure stability
an unstable form
:
a wave in the ocean
.
mana: sampadyate tena
mahata: parama.Atmana: |
susthirAta.sthira.AkAra:
taraGga* iva vAri.dhe: .
.
*vwv. By that (inherent nature), the mind, which has an unstable form, arises from the vast (or infinute) Supreme Self which is perfectly still, like a wave from the ocean.
*vlm.15. Thus the mind is produced and changed from the quiescent nature of the Great Supreme Spirit to a state of restlessness (asthirákára) like that of a surge, heaving itself in the (Pacific) Ocean.
*sv. Thence, mind arises, as a wave arises when the surface of the calm ocean is disturbed.
तेन_इत्थम् इन्द्र.जाल.श्रीर्_वितता_इयम् वितन्यते ॥३।१।१६॥
tena_ittham indra.jAla.zrI:_vitatA_iyam vi.tanyate ||3|1|16||
.
spontaneously
of itself
That
conceiving constantly
spreads
magnificently magical
everything and everywhere
.
tat svayam svairam eva_Azu saMkalpayati nitya.za: | tena_ittham indra.jAla.zrI: vitatA_iyam vi.tanyate .
.
* the brahman Immensity; «tat» in the Great Sayings, «om tatsat» and «tattvamasi».
this use of "That" will be found passim, throughout our text, along with "This" as the saMsAra.
*vwv. That (Supreme Spirit) by itself wills quite spontaneously, quickly, and constantly. On account of that, this large wealth of (worldly) jugglery is spread in this manner.
*vlm.p.16 The mind soon evolves itself as a self.willing power that exercises its desires at all times and through which this extensive magic scene of the world is displayed for our view. This scene is figured as virajmurti, or the manifestation of desires from the will of Divine Mind. In the Indian genealogy of gods, it is represented as the offspring of brahma.
यथा कटक.शब्द.अर्थः पृथक्त्व.आर्हो न काञ्चनात् ।
yathA kaTaka.zabda.artha: pRthaktva.Arha:_na kAJcanAt |
न हेम कटकात् तद्वज् जगच्.छब्द.अर्थता परे ॥३।१।१७॥
na hema kaTakAt tadvaj_jagat.zabda.arthatA pare ||3|1|17||
.
so
in their substance
bracelets are not different from gold
nor is the gold different from bracelets
&
so
is the World in the Supreme
.
yathA kaTaka.zabda.artha: pRthaktva.Arha:_na kAJcanAt | na hema kaTakAt tadvat
jagat.zabda.arthatA pare
.
*vwv. As the meaning of the word "bracelet" is not worthy of separation from gold (in the form of) a golden bracelet, so is the signification of the word "world", (appearing) in the Supreme, (not worthy of separation from it).
*vlm.p.17 As the word ‘golden bracelet’ signifies nothing other than a bracelet made of gold, so the meaning of the word ‘world’ is not different from its source, the Divine Will.
ब्रह्मण्य्_एव_अस्त्य्_अनन्त.आत्म यथास्थितम् इदम् जगत् ।
brahmaNi_eva_asti_ananta.Atma yathAsthitam idam jagat |
न जगच्.छब्दक.अर्थे_ऽस्ति हेम्नि_इव कटक.आत्मता ॥३।१।१८॥
na jagat.zabdaka.arthe_asti hemni_iva kaTaka.AtmatA ||3|1|18||
.
brahmaNi_eva_asti_ananta.Atma yathAsthitam idam jagat | na jagat.zabdaka.arthe_asti hemni_iva kaTaka.AtmatA .
.
the boundless Self is in the Brahman.Immensity
just as this world is,
without the sense of "world",
like a bracelet whose nature is gold
.
*vlm.18. Again as the word gold bears the idea of the substance of which the bracelet is made, so the word brahmA conve is the meaning of immensity which contains the world in it; but the word world contains no idea of brahmA nor bracelet that of gold.
*AS. The world with its essence in brahma is perfectly situated in brahma itself (brahmaNyi eva yathAsthitam), the word world does not have a separate significance, just as essence of gold is not a gold bracelet (but the other way round).
सती वा_अप्य्_असती ताप.नद्य् एव लहरी चला ।
satI vA_api_asatI tApa.nadI_eva laharI calA |
मनसा_इह_इन्द्र.जाल.श्रीर्_जागती प्रवितन्यते ॥३।१।१९॥
manasA_iha_indra.jAla.zrI:_jAgatI pra.vitanyate ||3|1|19||
.
satI vA_api_asatI tApa.nadI_eva laharI calA | manasA_iha_indra.jAla.zrI: jAgatI pra.vitanyate .
.
what is
So
becomes
not.So,
just as the sun's heat becomes the river mirage
:
just so,
Mind
spreads.out indra's Magic Net as the world
.
*vlm.19 The unreality of the world appears as a reality, just as the heat of the sun presents an unreal mirage in the moving sands of the desert as real waves of the sea.
अविद्या संसृतिर्_बन्धो माया मोहो महत्तम: ।
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: |
कल्पितानीति नामानि यस्या: सकल.वेदिभि: ॥३।१।२०॥
kalpitAni_iti nAmAni yasyA: sakala.vedibhi: ||3|1|20||
.
avidyA saMsRti:_bandha:_mAyA moha:_mahattama: | kalpitAni_iti nAmAni yasyA:
sakala.vedibhi: .
.
avidyA.Avidyâ.ignorance,
saMsAra,
Bondage,
Mâyâ
"I"llusion
.
*vlm.20. It is this phantasy (of the reality of the unreal world), which the learned in all things, designate as ignorance—avidyá, nature—sansriti, bondage—bandka, illusion—maya, errormoha, and darkness—tamas. (To denote our mental delusion and deception of senses. Gloss).
बन्धस्य तावद् रूपम् त्वम् कथ्यमानम् इदम् शृणु ।
bandhasya tAvat_rUpam tvam kathyamAnam idam zRNu |
ततः स्व.रूपम् मोक्षस्य ज्ञास्यसि_इन्दु.निभानन ॥३।१।२१॥
tata: svarUpam mokSasya jJAsyasi_indu.nibhA.Anana ||3|1|21||
.
pay attention now,
moon.faced lad,
while I explain how Bondage comes about
for
when you know that
you will know how to find your Freedom from it
.
*vlm. ...you will be able to know the mode and manner of our liberation ....
*vlm.p.21 Now hear me relate to you, O moon.faced Râma, about the nature of this bondage, whereby you will be able to know the mode and manner of our liberation from it.
द्रष्टुर्_दृश्यस्य सत्ता.अङ्ग.बन्ध इत्य्_अभिधीयते ।
draSTu:_dRzyasya sattA.aGga.bandha* iti_abhidhIyate |
द्रष्टा दृश्य.बलाद्_बद्धो दृश्य.अभावे विमुच्यते ॥३।१।२२॥
draSTA dRzya.balAt_baddha:_dRzya.abhAve vi.mucyate ||3|1|22||
.
of the perceiver of the Percept
the connexion in embodied reality is called
the Perceiver
who is bound by the force of the Percept
.
in the absence of the Percept he becomes free
.
draSTu:_dRzyasya sattA.aGga.bandha* iti_abhidhIyate | draSTA dRzya.balAt_baddha:
dRzya.abhAve vi.mucyate
.
*vwv. Dear One! The reality of the visible object for the seer (or individualized consciousness) is called bondage. Desire and absence of desire are alone the causes of bondage and liberation (respectively).
*vlm.22. The intimate relation of the spectator with the spectacle is called his bondage to the same, because the looker's mind is fast bound to the object of his sight. It is the absence of the visible objects, therefore, from the mirror of the mind, which is the only means of his liberation.
जगत्.त्वम्.अहम्.इत्य्.आदिर् मिथ्यात्मा दृश्यम् उच्यते ।
jagat.tvam.aham=ity.Adi:_mithyAtmA dRzyam ucyate |
यावद् एतत् सम्भवति तावन् मोक्षो न विद्यते ॥३।१।२३॥
yAvat_etat sambhavati tAvat_mokSa:_na vidyate ||3|1|23||
.
jagat.tvam.aham=ity.Adi:
mithyAtmA dRzyam ucyate |
yAvat
etat sambhavati
tAvat
mokSa:_na vidyate |
a concept like
"the World" or "you" or "I"
is termed
a dRshya.Percept of the Illusory Self
.
as.soon.as it arises,
suddenly Freedom is not known to be
.
*vlm.p.23 Knowledge of the world, which is thinking that individual existence is different from others, is said to be a false view of the soul. There can be no liberation as long as one labors under this blunder of the knowledge of separation.
*vwv.355. The world, you, I and the like, whose nature is unreal,are spoken of as "the seen" (or visible object). As long as this arises, so long there is no liberation. / The world, you, I and the like of false nature are called "the visible object". As long as it arises (or exists), so long there is no liberation.
न_इदम् न_इदम् इति व्यर्थ.प्रलापैर्_न_उपशाम्यति ।
na_idam na_idam iti vyartha.pralApai:_na_upazAmyati |
संकल्प.जनकैर्_दृश्य.व्याधि प्रत्युत वर्धते ॥३।१।२४॥
saMkalpa.janakai:_dRzya.vyAdhi pratyuta vardhate ||3|1|24||
.
uselessly chattering
"not this, not this"
brings no peace
:
it proliferates the saM.kalpa Con.cepts
&
so
a plague of Percepts
also grow
.
na_idam na_idam
"not this, not this"
iti vyartha.pralApai:_na_upazAmyati
such useless chatter brings no peace
saMkalpa.janakai:
dRzya.vyAdhi
perceptual infection
pratyuta vardhate |
*vwv.356. Nescience (or spiritual ignorance), worldly life, bondage, illusion, delusion, the great darkness—thus are appelations fashioned for the visible universe by all teachers.
*vlm.24. To say that the soul is neither this nor that (nedam.nedam) is but false logomachy, which cannot come to an end. The discrimination of alternatives serves only to increase the ardour for the visibles. (i, e. the ardour of induction spreads the infection of materialism. The idle neti.neti and tanna.tanna of Vedanta Philosophy is mere amphiology and prevarication of both, as idem et non idem).
न च तर्क.भर.क्षोदैर्_न तीर्थ.नियम.आदिभिः ।
na ca tarka.bhara.kSodai:_na tIrtha.niyama.Adibhi: |
सतो दृश्यस्य जगतो यस्माद्_एति विचारकाः ॥३।१।२५॥
sata:_dRzyasya jagata:_yasmAt_eti vicArakA: ||3|1|25||
.
nor
is peace got by logic.chopping,
nor
by pious pilgrimage
:
instead
enquire into your Perception of the Suchness of this world
:
"Where does all this come from?"
na ca tarka.bhara.kSodai: na tIrtha.niyama.Adibhi: | sata:_dRzyasya jagata: yasmAt_eti vicArakA:
.
*vlm. It is not to be obtained by sophists by the chopping of logic, or by pilgrimage or ceremonial acts, any more than by a belief in the reality of the phenomenal world.
जगद्_दृश्यम् तु यद्य् अस्ति न शाम्यत्य्_एव कस्यचित् ।
jagat_dRzyam tu yadi_asti na zAmyati_eva kasya.cit |
न_असतो विद्यते भावो न_अभावो विद्यते सतः ॥३।१।२६॥
na_a.sata:_vidyate bhAva:_na_a.bhAva:_vidyate sata: ||3|1|26||
.
if the world is a Percept,
then it is not brought to peace
:
when no being of the unreal
is known to be,
then the non.being of the real
is known to be
.
*vlm.26. It is hard to avoid the sight of the phenomenal world, and to repress one's ardour for the.same. But it is certain that, the visibles can not lead us to the Reality, nor the Real mislead us to unreality, (i. e. the spiritual and physical knowledge are mutually, repugnant to each other).
*sv.26 rAma, if the creation is in fact real then there is no possibility of its cessation: for it is an immutable law that the unreal has no real existence and the real does not cease to be.
अचेत्य.चित्.स्वरूप.आत्मा यत्र यत्र_एव तिष्ठति ।
acetya.cit.svarUpa.AtmA yatra yatra_eva tiSThati |
द्रष्टा तत्र_अस्य दृश्य.श्रीः समुदेत्य्_अप्य्_अणु.उदरे ॥३।१।२७॥
draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu.udare ||3|1|27||
.
wherever there is inconceivable
chit.Consciousness
wherever it exists,
the Perceiver is there
gathering its flood of Concepts
even within an
aNu.Atom
.
acetya.cit.svarUpa.AtmA yatra yatra_eva tiSThati | draSTA tatra_asya dRzya.zrI: sam.udeti_api_aNu.udare
.
*vlm.p.27 Wherever the invisible, inconceivable and intelligent spirit exists, there the beholder views the visible beauty of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} shining even in the midst of atoms.
.VA. When Self, of
the nature of the consciousness, (as if) become unconscious, arises in a tiny
atom seer and the beautiful sights he sees. .. *AS. The soul whose appearance
is unimaginable (acetyacitsvarUpAtmA), wherever sat is as an observer, (dRATA
tiSThati), observable things spring up for him, even inside an atom! .
तस्माद्_अस्ति जगद्_दृश्यम् तत्.प्रमृष्टम् इदम् मया ।
tasmAt_asti jagat_dRzyam tat.pramRSTam idam mayA |
त्यक्तम् तपोध्यान.जपैर्_इति काञ्जिक.तृप्तिवत् ॥३।१।२८॥
tyaktam tapa:dhyAna.japai:_iti kAJjika.tRptivat ||3|1|28||
.
when the world's seen as a Percept that can be purified by me
then Penance, Meditation, and Chanting satisfy
—
like sour rice pudding
!
*vlm. The phenomenal world has its rise from Him, yet those ignorant people that depart from Him to the adoration of others, resemble fools, that forsake rice to feed upon gruel...
*AS. Therefore (tasmAt) the world becomes perceived (jagat dRzyam) (but) I have discarded it by the processes of penance (tapas), meditation (dhyAna) and recitation (japa) as one lets go of liquor after having had enough! • ... kAJjika is a gruel, but AB also gives it as a surAvizeSa: a king of liquor! Perhaps, it is Saki, since it is typically made with rice. The whole verse describes Vasishtha's own experience; there are no "they". The implication is that the world is always lurking about as long as you have the capacity of seeing it, you need to make a decision of saying "I have had enough of it!", and then he states the process of this decision. • The idea that is reinforced is that the world is always is around, as long as you have the instrument to see it! The idea of having had enough etc. is not repeated.
यदि राम जगद्_दृश्यम् अस्ति तत् प्रतिबिम्बति ।
yadi rAma jagat_dRzyam asti tat pratibimbati |
परमाणु.उदरे_ऽप्य्_अस्मिंश्_चिद्.आदर्शे तथा_एव हि ॥३।१।२९॥
paramANu.udare_api_asmin cit.Adarze tathA_eva hi ||3|1|29||
.
if the world is a Percept
then, Râma, That is reflected in an aNu.Atom,
the same as seen here in the Consciousness Mirror
.
yadi rAma jagat_dRzyam asti tat pratibimbati | paramANu.udare_api_asmin cit.Adarze tathA_eva hi
.
*vlm.29. Although this visible world is apparent to sight, yet O rAma! it is but a shadow of that Being, who resides alike in the smallest atom as in the mirror of the mind, that receives the image of the largest as well as minutest things.
*AS. If the world is visible at all, it reflects in the mirror of consciousness, even inside an atom!
यत्र तत्र स्थिते यद्वद्_दर्पणे प्रतिबिम्बति ।
yatra tatra sthite yadvat_darpaNe pratibimbati |
अद्र्य्.अब्ध्य्.उर्वी.नदी.वारि चिद्.आदर्शे तथा_एव हि ॥३।१।३०॥
adri.abdhi.urvI.nadI.vAri cid.Adarze tathA_eva hi ||3|1|30||
.
wherever
in whatever state
as if
reflecting in a mirror
mountains, oceans, earth, waters
are
in the mirror of chit.Consciousness certainly
so
.
yatra tatra sthite yadvat_darpaNe pratibimbati | adri.abdhi.urvI.nadI.vAri cid.Adarze tathA_eva hi
.
*AS. There is an important Sanskrit missed here! How do you parse the word adry.abdhy.urvI.nadI.vAri? It is not just the collection of objects, for otherwise the locative in the first line does not make a good sense. The word is itself a locative (sing.) It means in the waters in mountains, oceans, earth and rivers. The word used for water here is "vAr" not "vAri" even though both are words for water. The word vAr gives the locative form vAri. Thus the world reflects in the cit no matter where you are, just as an object reflects in the water, no matter where it is. Thus, the previous verse sa* is it reflects even in small places and this sa* is it reflects regardless of the location.
.MoT. *var. ... adri.dyUrvI.nadIzAdi cidAdarze... // mo.3,1.30 ... "adri.dyUrvI.nadIzAdi" adrayaz ca dyauz ca UrvI ca "nadIzAH" samudrAz ca | te "adri.dyUrvI.nadIzA:" |
ततस् तत्र पुनर्_दुःखम् जरा.मरण.जन्मनी |
tata:_tatra punar_du:kham jarA.maraNa.janmanI |
भाव.अभाव.ग्रह.उत्सर्ग: स्थूल.सूक्ष्म.चल.अचल: ॥३।१।३१॥
bhAva.abhAva.graha.utsarga: sthUla.sUkSma.cala.acala: ||3|1|31||
.
tata:_tatra punar_du:kham
jarA.maraNa.janmanI |
bhAva.State/Feeling.abhAva.graha.utsarga: sthUla.sUkSma.cala.acala: .
.
and there is constant sorrow
here in Old Age, Death, and Birth
for creations out of being and nonbeing, gross and subtle, moving and still
.
*vlm.31 The visible world is the scene of constant sorrows, births, decay and death. By turns the states of waking, dreaming and sound sleep present the gross, subtle and impermanent forms of things for our delusion.
इदम् प्रमार्जितम् दृश्यम् मया च_अत्र_अहम् आस्थितः ।
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: |
एतद्_एव_अक्षयम् बीजम् समाधौ संसृति.स्मृतेः ॥३।१।३२॥
etat_eva_akSayam bIjam samAdhau saMsRti.smRte: ||3|1|32||
.
tho
I have wiped away Percepts, seated here in meditation
yet
this indestructible seed of rebirth sprouts in my Samâdhi
.
idam pra.mArjitam dRzyam mayA ca_atra_aham Asthita: | etat_eva_akSayam bIjam samAdhau saMsRti.smRte:
.
*AS. I have wiped out this Perception of the world and am in this samAdhi state, yet this permanent seed of memories of the world is present.
*sv.32 As long as the notion of creation lasts, even the contemplation (samadhi) in which there is no movement of thought (nirvikalpa) is not possible.
सति त्व्_अस्मिन् कुतो दृश्ये निर्विकल्प.समाधिता ।
sati tu_asmin kuta:_dRzye nirvikalpa.samAdhitA |
समाधौ चेतनत्वम् तु तुर्यम् च_अप्य्_उपपद्यते ॥३।१।३३॥
samAdhau cetanatvam tu turyam ca_api_upapadyate ||3|1|33||
.
but
being here
how
in a Percept
is there the conceptionless Samâdhi state
?
in Samâdhi
Effective Awareness & even the Fourth
.
*AS. Given this nature of Perception (sati tu asmin dRzye) how can there be undisturbed samAdhi (kuta: nirvikalpasamAdhitA), and how can the final fourth state awakening (turyam cetanatvam) be possible?
sorrow arises in the mind.
*vlm.p.33 It is hard to maintain meditation beyond form (nirvikalpa samAdhi) when the sight of the visible world is present before our physical and mental vision. Even the fourth stage of turiya — samAdhi without sense in the state of deep sleep — is soon succeeded by self.consciousness and external awareness.
व्युत्थाने हि समाधानात् सुषुप्त.अन्त इव_अखिलम् ।
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam |
जगद्.दु:खम् इदम् भाति यथास्थितम् अखण्डितम् ॥३।१।३४॥
jagad.du:kham idam bhAti yathAsthitam a.khaNDitam ||3|1|34||
.
your waking from such Samâdhi is exactly like waking from sleep
:
the world.misery appears just as before, unbrokenly
.
vy.utthAne hi samAdhAnAt suSupta.anta* iva_akhilam | jagad.du:kham idam bhAti yathAsthitam a.khaNDitam
.
*vlm.34. On rising from this state of deep meditation, one finds himself as roused from his sound sleep, in order to view the world full of all its woes and imperfections opening wide before him.
.VA. As you come out of such samadhi, like from the sleep, world with its endless miseries appears again as before. *AS. I agree with your translation completely!
प्राप्तम् भवति हे राम तत् किम् नाम समाधिभिः ।
prAptam bhavati he rAma tat kim nAma samAdhibhi: |
भूयो_ऽनर्थ.निपाते हि क्षण.साम्ये हि किम् सुखम् ॥३।१।३५॥
bhUya:_anartha.nipAte hi kSaNa.sAmye hi kim sukham ||3|1|35||
.
Râma,
what kind of Samâdhi is it when surely soon you fall back to the earth
!
what good is such a passing flash
?
यदि वा_अपि समाधाने निर्विकल्पे स्थितिम् व्रजेत् ।
yadi vA_api samAdhAne nirvikalpe sthitim vrajet |
तद्_अक्षय.सुषुप्ताभम् तन्_मन्येत_अमलम् पदम् ॥३।१।३६॥
tat_akSaya.suSupta.Abham tat_manyeta_amalam padam ||3|1|36||
.
or otherwise
in the Nirvikalpa thoughtless Samâdhi
that condition is transcended
in unbroken Sleep
let him affect the immaculate state
.
yadi vA_api
or otherwise
samAdhAne nirvikalpe
in the nirvikalpa thoughtless Samâdhi
sthitim vrajet
x
tat_akSaya.suSupta.Abham
x
tat_manyeta_amalam padam
let him affect the immaculate state
.
*vlm.36. But if one can attain to a state of unalterable abstraction of his thoughts from all worldly objects, as he has in his state of sound sleep (susupti), he is then said to have reached the highest pitch of his holiness on earth.
प्राप्यते सति दृश्ये_ऽस्मिन् न च किम् नाम केनचित् ।
prApyate sati dRzye_asmin na ca kim nAma kenacit |
यत्र यत्र किल_आयाति चित्तता_अस्य जगद्_भ्रम: ॥३।१।३७॥
yatra yatra kila_AyAti cittatA_asya jagad.bhrama: ||3|1|37||
.
there is got
from this Perception of suchness
nothing whatever
.
indeed, wherever there may be
chitta, the Affective mind
there is also the world.delusion
.
prApyate sati dRzye_asmin
getting as perception of this reality
na ca kim nAma kenacit
yet not anything anyhow
yatra yatra kila_AyAti
wherever in.fact it comes
cittatA_asya jagad.bhrama:
the state of affective mind for him is the world.delusion
.
*vlm.p.37 Nobody has ever gained anything from reality with its scenes of unreal vanities because whenever his thoughts come in contact with any outward thing, he finds ‘reality’ inseparable from imperfect existence.
*AS/VA. As long as there is anyhow any Perception, this state is not achieved, verily, where the mind is, so are the delusions of the world.
द्रष्टा_अथ यदि पाषाण.रूपताम् भावयन् बलात् ।
draSTA_atha yadi pASANa.rUpatAm bhAvayan balAt |
किल_आस्ते तत्_तद्_अन्ते_ऽपि भूयो_ऽस्य_उदेति दृश्यता ॥३।१।३८॥
kila_Aste tat_tad_ante_api bhUya:_asya_udeti dRzyatA ||3|1|38||
.
tho the perceiver forcefully experiences the Stone.form,
then afterward, surely at once Perception again arises
.
draSTA_atha yadi pASANa.rUpatAm bhAvayan balAt kila_Aste tat tad_ante_api
bhUya:_asya_udeti dRzyatA
.
* concepts like pASANA.stone, and the distinction chitta/dRshya.Affect/Percept will be fully explained. it is characteristic of saMskRta literature to introduce such concepts "raw", prior to their explanation.
*AS. Now (atha), if indeed the observer sta is forcibly acting passive like a stone (pASANarUpatAm balAt bhAvayan kila Aste), when he comes out of it, the Perception of the world again arises!
*vlm.38. Should any body (in the practice of the fixedness of his attention), fix his sight for a while on a stone, by forcibly withdrawing it from visible objects, he is sure to be carried away afterwards by the visibles pressing upon his sight.
न च पाषाणता.तुल्या निर्विकल्प.समाधयः ।
na ca pASANatA.tulyA nir.vikalpa.samAdhaya: |
केषां.चित् स्थितिम् आयान्ति सर्वैर्_इत्य्_अनुभूयते ॥३।१।३९॥
keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate ||3|1|39||
.
na ca pASANatA.tulyA nir.vikalpa.samAdhaya: | keSAm.cit sthitim AyAnti sarvai:_iti_anubhUyate .
.
nor does the stone.like formlessness of nirvikalpa Samâdhi in anyone
attain That State
.
this is experienced by all
.
*AS. Everyone knows (sarrvai: iti anubhUyate) that the Nirvilkalpa samAdhis resembling stonelike states (pAsANatAtulyA: nirvikalpasamAdhayaH) don't lead to a stable state for anybody (na keSAMcit sthitim AyAti)!
*vlm.39 It is well known to all that a yogi’s practice of unflinching meditation, even if it has the firmness of a rock, cannot last owing to his worldly propensities.
न च पाषाणता.तुल्या* रूढिम् याताः समाधयः ।
na ca pASANatA.tulyA* rUDhim yAtA: samAdhaya: |
भवन्त्य्_अग्रपदम् शान्तम् चिद्.रूपम् अजम् अक्षयम् ॥३।१।४०॥
bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam ||3|1|40||
.
for these stonelike states,
commonly called "Samâdhi"s,
are not the onepointedly peaceful form of unborn, unbroken Consciousness
.
na ca pASANatA.tulyA* rUDhim yAtA: samAdhaya: | bhavanti_agra.padam zAntam cit.rUpama.jam a.kSayam
.
*vlm. Even the nirúdha or steadfast meditation which has attained the fixedness of a rock, cannot advance one step towards the attainment of that tranquillity which has no bounds to it (i.e. the everlasting bliss of liberation or moksha).
*AS. And further (na ca), well established stonelike states of a samAdhis (rUDhim yAtA: pASANatAtulyA: samAdhaya: ) turn into the highest state of pure original unchanging cit form (brahma). Thus, mokSa does not come from samAdhi, no matter how successful.
तस्माद्_यदि_इदम् स* दृश्यम् तन्_न शाम्येत् कदाचन ।
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana |
शाम्येत् तपो.जप.ध्यानैर्_दृश्यम् इत्य्_अज्ञ.कल्पना ॥३।१।४१॥
zAmyet tapa:japa.dhyAnai:_dRzyam iti_ajJa.kalpanA ||3|1|41||
.
for this reason, where there are Percepts,
Peace can not at all arise
and
to think that Peace will come from penance or chanting or concentration
is just the opinion of the ignorant
.
tasmAt_yadi_idam sa* dRzyam tan_na zAmyet kadA.cana | zAmyet tapa:japa.dhyAnai:_dRzyam iti_ajJa.kalpanA
.
*vlm.41 Thus the sight of phenomena being altogether unavoidable, it is a foolish to think that phenomena can be suppressed by practicing prayers and austerities and similar acts of tapas.
आलीन.वल्लरी.रूपम् यथा पद्म.अक्ष.कोटरे ।
AlIna.vallarI.rUpam yathA padma.akSa.koTare |
आस्ते कमलिनी बीजम् तथा द्रष्टरि दृश्यधीः ॥३।१।४२॥
Aste kamalinI bIjam tathA draSTari dRzyadhI: ||3|1|42||
.
as a vine hidden in a cave
so in the hollow ovary
is the lotus.blossom=seed.
thus is the Seer the Seeing.ground
.
AlIna.vallarI.rUpam yathA padma.akSa.koTare | Aste kamalinI bIjam
tathA draSTari thus in the Seer is
dRzyadhI: perceptual thott.
.
*vwv. ... is the idea of visible objects in the seer.
*vlm.p.42 The idea of the phenomena is as inherent in the mind of the spectator of the visible world as the seeds of the lotus flower are contained in its inner cells.
*vlm. The idea of the phenomena ....
यथा रसः पदार्थेषु यथा तैलम् तिल.आदिषु ।
yathA rasa: padArtheSu yathA tailam tila.AdiSu |
कुसुमेषु यथा_आमोदस्_तथा द्रष्टरि दृश्य.धीः ॥३।१।४३॥
kusumeSu yathA_Amoda:_tathA draSTari dRzya.dhI: ||3|1|43||
.
as sense is in significance,
as oil is in sesame seed,
as fragrance in the lotus,
in the Seer is perceptual thot
.
*vwv. As there is taste in objects...
*vwv.299. As there is taste in objects, as there is oil in sesamum seeds and the like, as there is fragrance in flowers, so there is the idea of visible objects in the seer.
*vlm.p.43 The ideal of the phenomenal world lies hidden in the minds of the spectators of the outer world, just like flavor and moisture are in fruit, oil is in sesame seeds, and sweet scent is innate in flowers.
*yathA rasa: padArtheSu as there's flavor in anything yathA tailam tila.AdiSu
as oil in sesame seed kusumeSu yathA_Amoda: as scent in flowers tathA draSTari thus in the Seer is dRzyadhI: perceptual thot.
यत्र तत्र स्थितस्य_अपि कर्पूर.आदे: सु.गन्धिता ।
yatra tatra sthitasya_api karpUra.Ade: su.gandhitA |
यथा_उदेति तथा दृश्यम् चिद्.धातोर्_उदरे जगत् ॥३।१।४४॥
yathA_udeti tathA dRzyam cid.dhAto:_udare jagat ||3|1|44||
.
it is its fine aroma
that arises as perception of such stuff as camphor
.
in that way
the world is a Percept
innate in chit.Consciousness
.
yatra tatra – wherever . sthita.existent/situate..sya_api karpUra.Ade: . from an existing camphor.&c.su.gandhitA – such.fragrance . yathA_udeti . it arises – tathA – thus the . dRzya.Percept – cit.dhAto: udare – within a piece of Consciousness the . jagat.world ||
*AS. Just as (yathA), no matter where it is located (yatra kutra sthitasya api) the fragrant state of camphor always is arises (karpUrasya sugandhitA udeti), similarly (tathA) the visible world is inside the mind (ciddhAto: udare dRzyam jagat). No matter how well concealed, the camphor gives out its fragrance, similar the world becomes visible no matter how deeply suppressed!
*jd. I translate chit as "Consciousness", or "Conscious".
"Mind" is a term I reserve for manas & "Affection" or "Affect" for citta & "Intellect" for buddhi.
these are quite distinct terms in YV.
to translate these (and other Terms as well!) by "mind"
is much like translating "computer", "operating system", and "hard disc", all three, as 'computer'—
a correct translation, but not an accurate or meaningful one.
*vwv.300. As the fragrance of camphor and the like arises wheresoever situated, so, the visible world (arises) in the interior of the element of consciousness.
*vlm. As the fragrance of camphor and other odoriferous substances inheres in their nature, so the reflexion of the visible world resides in the bosom of the intellect.
* yatra tatra – wherever . sthita.existent/situate..sya_api karpUra.Ade: . from an existing camphor.&c.su.gandhitA – such.fragrance . yathA_udeti . it arises – tathA – thus the . dRzya.Percept – cit.dhAto: udare – within a piece of Consciousness the . jagat.world ||
यथा च_अत्र तव स्वप्नः संकल्पश्_चित्त.राज्य.धीः ।
yathA ca_atra tava svapna: saMkalpa:_citta.rAjya.dhI: |
स्वानुभूत्या_एव दृष्टान्तस्_तथा हृद्य् अस्ति दृश्य.भूः ॥३।१।४५॥
sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU: ||3|1|45||
.
so
too
here
your dream is a conceptual fantasy
based on examples from your own experience
:
the Heart
is the playground of a Percept
.
yathA ca_atra tava svapna: saMkalpa:_citta.rAjya.dhI: | sva.anubhUtyA_eva dRSTAnta:_tathA hRdi_asti dRzya.bhU:
.
* hRt, hRdaya—not the heart of blood and meat, nor the Heart chakra, but the spiritual heart.
the meaning of terms like this will be abundantly developed as we proceed.
dRzya.bhU: . the basis or Ground of Perception. You will recall this term in the triad from the second verse of the opening Invocation, y1001.002 <draSTA.darzana.dRzya.bhU: ||
*vlm.p.45 As your dreams and desires rise and subside of themselves under the functioning of your intellect, so the idea of a thing always reoccurs to your mind from your original idea of that thing which has been impressed onto your mind, the seat of all that is visible.
*vwv.301. Just as your dream here is (only) imagination and the idea of "a kingdom of fancy (or castle in the ir)" is perceived within the mind only by one's own direct experience, so does the field of visible objects exist within the mind.
*AS. Just as (yathA) your dream (svapnaH), intention (saMkalpaH) cittarAjyadhI: (fantasy), is felt by yourself inside (svAnubhUtyA eva antaH), thus is the visible world inside your heart (hRdi asti dRSyabhUH). Just as the things mentioned can exist without external stimulus, so can the whole world be totally internal!
तस्माच्_चित्त.विकल्प.स्थ=पिशाचो बालकम् यथा ।
tasmAt_citta.vikalpa.stha=pizAca:_bAlakam yathA |
विनिहन्त्य्_एवम् अप्य्_एतम् द्रष्टारम् दृश्य रूपिका ॥३।१।४६॥
vinihanti_evam api_etam draSTAram dRzya.rUpikA ||3|1|46||
.
tasmAt_citta.vikalpa.stha=pizAca:
bAlakam yathA |
vinihanti_evam api_etam
draSTAram dRzya.rUpikA .
.
just as
a pishAcha.Cannibal, born from affective fantasy, frightens a young child
—
so it is
for the perceptions and perceiver
.
*vlm.p.46 The mental appearance of the visible world deludes its beholder in the same way a fantasy appearance of a ghost or hobgoblin misleads a child.
*vlm. The mental apparition of the visible world, deludes its beholder in the same manner, as the visual appearance of a spectre or hobgoblin, misleads a child (to its destruction).
यथा अङ्कुरो_ऽन्तर्.बीजस्य संस्थितो देश.कालतः ।
yathA_aGkura:_antar.bIjasya saMsthita:_deza.kAlata: |
करोति भासुरम् देहम् तनोत्य्_एवम् हि दृश्य.धीः ॥३।१।४७॥
karoti bhAsuram deham tanoti_evam hi dRzya.dhI: ||3|1|47||
.
it is the sprout of a seed emerging here in place and time
that makes this wonderful body
extending as our Perception
.
yathA_aGkura:_antar.bIjasya saMsthita:_deza.kAlata: | karoti bhAsuram deham
tanoti_evam hi dRzya.dhI:
.
*vwv.302. As the sprout remaining within the seed produces a splendid body (i.e. a beautiful tree) by reason of place and time, so indeed does the idea of visible objects produce (such objects).
दृश्यस्य हृद्य् एव चमत्कृतिर्_यथा
dRzyasya hRdi_eva camat.kRti:_yathA
सदा_उदिता_अस्त्य्_अस्तमित.उज्झित.उदरे ।
sadA_uditA_asti_astamita.ujjhita.udare |
द्रव्यस्य चिन्मात्र.शरीरिणस्_तथा
dravyasya cin.mAtra.zarIriNa:_tathA
स्वभाव.भूता_अस्त्य्_उदरे जगत्.स्थितिः ॥३।१।४८॥
svabhAva.bhUtA_asti_udare jagat.sthiti: ||3|1|48||
.
dRzyasya hRdi_eva
camat.kRti:_yathA
sadA_uditA_asti_astamita.ujjhita.udare |
dravyasya cit.mAtra.zarIriNa:_tathA
svabhAva.bhUtA_asti_udare jagat.sthiti: .
.
and so it is the Percept in the Heart
that springs, ever and wonderfully, forms and blossoms forth into
objectified chit.Consciousness
as you
and you yourself experience your own being
.
*vlm.48. As the minute germs and animalcules, which are contained within the bosoms of fruits and embryos of animals, expand themselves to wonderfully beautious forms afterwards, so the seed of this world (originally) lying hid in the Divine Mind, unfolds itself in wonderful forms of the visible phenomena in nature.
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
FM3002 AKAZA.JA THE SPACE.BORN VS. DEATH 1.MR28.29 .v56
FM.3.1.FM.3.49...
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+++
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