fm6041 2.sp02.03 Evolution of the Subtle Body .z59

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Sep 3, 2017, 10:41:18 PM9/3/17

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fm6041 2.sp02 Evolution of the Subtle Body .z59

https://www.dropbox.com/s/vkd3qs4jqvls545/fm6041%202.sp02.03%20Evolution%20of%20the%20Subtle%20Body%20.z59.docx?dl=0

Oॐm

vasiShTha asked brahmA—

शिव: किम् उच्यते देव परम् ब्रह्म किम् उच्यते ।

ziva: kim ucyate deva param brahma kim ucyate |

आत्मा किम् उच्यते नाथ परमात्मा किम् उच्यते ॥६।४१।१॥

AtmA kim ucyate nAtha paramAtmA kim ucyate ||6|41|1||

"shiva"

what does it mean, God?

further

"the brahman.Immensity"

what does it mean ?

"the Self"

what does it mean, Lord?

"the absolute Self"

what does it mean

~vlm. What is called the god siva, and is meant by supreme Brahma; and what is the meaning of soul, and what is its difference from the supreme soul?

*jd.1 - ziva: kim ucyate - what is it that is called "shiva" = deva - o Divinity = param brahma kim ucyate - what is it that is called "the brahman.Immensity"? = AtmA kim ucyate - what is it that is called "self" = nAtha / na_atha – [wordplay] Lord / not then = paramAtmA kim ucyate - what is it that is called "Superself"?

तत् सत् किंचिन्_न किंचिच् च शून्यम् विज्ञानम् एव च ।

इत्य्.आदि-भेदो भगवंस् त्रिलोक.ईश किम् उच्यते ॥२॥

tat_sat_kimcin_na kimcic_ca zUnyam vijJAnam eva ca |

ity.Adi-bhedo bhagavaMs_triloka.Iza kim ucyate ||02||

tat_sat_kimcin_na kimcic_ca zUnyam vijJAnam eva ca |

ity.Adi-bhedo bhagavaMs_triloka.Iza kim ucyate ||02||

That

sat.Suchness

is something,

yet not anything,

empty,

and yet it is #vi-jJAna, the unfolding of Wisdom:

these and other distinctions -

Bhagavan, Lord of the three worlds,

what are such distinctions said to be?

अन्.आद्यन्तम् अनाभासम् सत् किंचिद् इह विद्यते ।

इन्द्रियाणाम् अगम्यत्वाद् यन्_न किंचिद् इव स्थितम् ॥३॥

an-Adyantam an-AbhAsam sat_kimcid_iha vidyate |

indriyANAm agamyatvAd_yan_na kimcid_iva sthitam ||03||

an-Adyantam – without beginning or end =

an-AbhAsam – un-apparent =

sat_kimcid_iha vidyate – being whatever here is known to exist =

indriyANAm agamyatvAd - x =

yan_na kimcid_iva sthitam – x.

~vlm.3. The god replied--There exist a sat ens, which is without beginning and end; and without any appearance, or reflexion of its own; and this entity appears as a non entity, owing to its imperceptibility by the senses.

~AB. anAdyantam Adyanta-paricchedAbhyAm khato avyAvrttam | anAbhAsam AbhAsantara-nirapekSam svayaM-jyoti: | IdRzam sadvastu iha khe mahimni khata eva vidyate na deza-kAla-dharma-jyotir-Adi-parApekSa-sattayA parAdhIna-vyAvRttyA cety artha: | ivakAras tatra kimcittvAder api mithyAtva-dyotana-artha: ||

यद् इन्द्रियाणाम् बुद्ध्य्.आदि-युक्तानाम् अप्य्.अ.दृश्यताम् ।

गतम् तत् कथम् ईशान त्व्.अशङ्केन.उपगम्यते ॥४॥

yad_indriyANAm buddhy.Adi-yuktAnAm apy_a.dRzyatAm |

gatam tat_katham IzAna_ tv_azaGkena_upagamyate ||04||

yad

indriyANAm buddhy.Adi-yuktAnAm apy_a.dRzyatAm - x =

gatam tat_katham IzAna tv_azaGkena_upagamyate – x.

~vlm.4. Vasishtha rejoined--If this entity, lord! is not perceptible by the organs of sense, and unknowable by the understanding, bow then, O Isána! is it to be known at all.

=upagamyate come near adhigamyate get at | azaGkena without doubt.

यो मुमुक्षुर्.अविद्य-अंश: केवलो नाम सात्त्विक: ।

सात्त्विकै: एव सो.अविद्या-भागै: शास्त्र-आदि-नामभि: ॥५॥

yo mumukSu:_ avidya-aMza: kevalo nAma sAttvika: |

sAttvikai: eva so_avidyA-bhAgai: zAstra-Adi-nAmabhi: ||05||

yo mumukSu:_ avidya-aMza: kevalo nAma sAttvika: |

sAttvikai: eva so_avidyA-bhAgai: zAstra-Adi-nAmabhi: ||05||

Izvara uvAca - ÎSHWARA: -

ya: mumukSu: - One who is a Seeker -

avidya-aMza: - is a bit of ignorance -

kevala: nAma sAttvika: -

sAttvikai: eva sa: -

avidyA-bhAgai: -

zAstra-Adi-nAmabhi: -

~vwv.1750-1751. y6.41.5-6. That person who aspires after liberation. having ignorance in part, named pure #sattvika (or endowed with goodness and virtuous deeds), lives here wiping away the lower kind of ignorance with the higher one (consisting of) the #sAttvika part of ignorance alone, called the scripture and the like, thus destroying (or removing) impurity by impurity, as a washerman knowing the means (removes dirt by dirt).

~vlm.5. The god replied--The man that desires his salvation, and yet sticks to his ignorance, is a sage by name only; and such men are subjected to greater ignorance, by the sástras they are guided by.

06|o/

अ.विद्याम् श्रेष्ठया श्रेष्ठाम् क्षालयन्-न्_इह तिष्ठति ।

मलम् मलेन.अपहरन्_युक्ति-ज्ञो रजको यथा ॥६॥

a.vidyAm zreSThayA zreSThAm kSAlayan.n_iha tiSThati |

malam malena_apaharan_yukti-jJo_ rajako_ yathA ||06||

a.vidyAm zreSThayA zreSThAm - x =

kSAlayan iha tiSThati - x =

malam malena apaharan - x =

yukti-jJa: rajaka: yathA – x.

=kSalayan cleansing; apaharan removing yuktijJa knowing the proper means; rajaka washerman

~vlm.6. Let one ignorance remove another, as a washerman cleanses one dirt by another, (i. e. Let the erroneous and mutually discordant theories of the sástras, refute the errors of one another).

07|Ø

काकतालीय.वत् पश्चाद् अविद्या-क्षय आगते ।

kAkatAlIya.vat pazcAd_avidyA-kSaya Agate |

प्रपश्यत्य् आत्मना इव आत्मा स्वभावस्य एव निश्चय: ॥७॥

prapazyaty_AtmanA iva AtmA svabhAvasya eva nizcaya: ||07||

like the Coconut Crow

when Ignorance has been removed

he beholds

as.if by himself

the Self

quite certain of his self-nature

=kAkatAliya like the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it, inexplicably; pazcAt after; prapazyati discovers.

~vwv.1752. y6.41.7. Afterwards, when the termination of ignorance has arrived accidentally (like the fall of fruit from a palmyra tree when the crow settles on it), the Self perceives (itself) by its own self. This is the certainty of its inherent nature.

~vlm.7. When the error of ignorance, are removed by the opposition to each other; it is then that the soul appears of itself to view as a matter of course.

*jd.7 - kAkatAlIya.vat - like the Coconut Crow = pazcAt_avidyA-kSaya Agate - after ignorance has come to removal = prapazyati_AtmanA iva AtmA - he beholds the Self as.if by himself = svabhAvasya eva nizcaya: - quite certain of his self-nature.

यथा कथंचिद् अङ्गारे निघृष्य क्षालयञ्_छिशु: ।

yathA katham.cid_aGgAre nighRSya kSAlayaJ_chizu: |

कर-नैर्मल्यम् आप्नोति कार्ष्ण्य-अङ्गार-क्षये यथा ॥८॥

kara-nairmalyam Apnoti kArSNya-aGgAra-kSaye yathA ||08||

yathA katham.cit – as somehow =

aGgAre nighRSya kSAlayan_zizu: - x =

kara-nairmalyam Apnoti – he gets a stainless hand =

kArSNya-aGgAra-kSaye yathA – x.

=>ghRS rub; kArSNya black

~vlm.8. As a child daubs his fingers by rubbing one piece of coal against another, (so is a man darkened the more by the tenets of contradictory sástras); but gets them cleansed by washing off his hands from both of them.

~sv.8 When a child is playing with charcoal, his hands become black. If he washes his hands but immediately plays again with charcoal, his hands become black again. However, if he does not handle charcoal again after washing, his hands can remain clean.

यथा कथंचिच् छास्त्राद् यैर् भागैर् भागम् विचारयेत् ।

सात्त्विकस् तामसो_भागो द्वयोर् आत्म-उदयस् तथा ॥९॥

yathA katham.cic_chAstrAd_yai:_ bhAgai:_ bhAgam vicArayet |

sAttvikas_tAmaso_bhAgo dvayo:_ Atma-udayas tathA ||09||

yathA katham.cit –

as in whatever way -

zAstrAd_yai:_ bhAgai:_ bhAgam vicArayet

sAttvika: - SAttvic -

tAmaso - TAmasic -

bhAgo dvayo:_ Atma-udayas tathA -

~vlm.9. As they examine both sides of a question in a learned discussion, and the truth comes out from amidst them both, so the knowledge of the soul, appears from midst of the mist of ignorance.

~sv.9-10 Even so, if one enquires into the nature of the self and at the same time refrains from those actions that promote avidyA or ignorance, the darkness of ignorance vanishes. However, it is only the self that becomes aware of the self. Do not look upon this diversity as the self.

yathAkathaMcicchAstrAdyairbhAgairbhAgaM vicArayet |

sAttvikastAmaso bhAgo dvayorAtmodayastathA || 9

***VA - as ignorance is enquired with the means of another ignorance

in form of shastras etc,

both these ignorances (tamasic and sattvic) are destroyed and Atman rises.

AS: I don't think a sAttvika ignorance (avidyA) is intended here. sAttvika is the subject of the sentence.
It says:
A sAttvika person should use parts of shastras to break apart tAmasika ideas and from such broken parts, Atman arises.
The idea is that unless the dark ideas are analyzed and broken up, they cannot be washed away.

पश्यत्य् आत्मानम् आत्मा_एव विचारयति च आत्मना ।

आत्मा_एव_इह.अस्ति न.अ.विद्या इत्य् अविद्या-क्षयम् विदु: ॥१०॥

pazyaty_AtmAnam AtmA_eva vicArayati ca AtmanA |

AtmA_eva_iha_asti na_a.vidyA ity_avidyA-kSayam vidu: ||10||

only the self sees the Self

and makes enquiry by itself

"Only the Self is here, not Ignorance"

such is said to be the destruction of Ignorance.

~vwv.1753. y6.41.10. "The Self alone perceives itself. It investigates itself by its own self. The Self alone exists here; not ignorance." They consider the destruction of ignorance (as realisation) in this manner.

~vlm.10. When the soul perceives the soul, and scans it by itself; and as it comes to know it in itself, it is said to get rid of its ignorance, which is then said to be utterly detroyed.

यावत् किंचिद् इदम् वस्तु नाना न_आत्म-अवगम्यताम् ।

क्रमा गुरु-उपदेशा.अथ न_आत्म-ज्ञानस्य कारणम् ॥११॥

yAvat_kimcid_idam vastu nAnA na_Atma-avagamyatAm |

kramA guru-upadezA_atha na_Atma-jJAnasya kAraNam ||11||

yAvat_kimcit_idam vastu nAnA na_Atma-avagamyatAm - x =

kramA guru-upadezA_atha na_Atma-jJAnasya kAraNam - the course taught by the Teacher is not the cause of Self-Wisdom. =

~vlm.11. The paths of learning and the lectures of a preceptor, are not the proper means to the knowledge of the soul, until one comes to know the unity of this thing by his own intuition.

~sv.11-12 Do not entertain the feeling that self-knowledge is the result of the teaching of a preceptor. The guru or the preceptor is endowed with the mind and the senses; the self or Brahman is beyond the mind and the senses. That which is attained only after the other ceases, is not attained with its help while it still exists.

~AB. ata eva guru-zAstrAdi-nAnAbhedA na AtmA nApy AtmajJAna-hetava: Atma-svarUpasya jajJAnasya sAdhanApekSatavAdity AzayenAha—yAvad iti ||

गुरुर् हि_इन्द्रिय-वृत्त्या_आत्मा ब्रह्म सर्व.इन्द्रिय-क्षयात् ।

यद् वस्तु यत् क्षये प्राप्यम् तत् तस्मिन्_सति न_आप्यते ॥१२॥

guru:_ hi_indriya-vRttyA_AtmA brahma sarva.indriya-kSayAt |

yad_vastu yat_kSaye prApyam tat_tasmin_sati na_Apyate ||12||

guru:_hi_indriya-vRttyA -

AtmA brahma sarva.indriya-kSayAt -

yad_vastu yat_kSaye prApyam -

tat_tasmin_sati na_Apyate - 12- -

~vlm.12. All the preceptors of sástras, place the soul amidst the bodily senses; but Brahma is situated beyond the senses, and is known after subjection of sensible organs. So the thing which is obtainable in absence of something, is never to be had in the presence of that thing: (such is the antipathy of the soul and senses against one another).

~AB. tatropapattyantaram Aga—gurur iti indriyair vRttam tat puryaSTakam tadAtmA ||

अकारणान्य्.अपि प्राप्ता भृशम् कारणताम् द्विज ।

क्रमा गुरु-उपदेशाद् या आत्म-ज्ञानस्य सिद्धये ॥१३॥

akAraNAny_api prAptA bhRzam kAraNatAm dvija |

kramA guru-upadezAd_yA Atma-jJAnasya siddhaye ||13||

akAraNAni_api prAptA bhRzam kAraNatAm dvija -

kramA guru-upadezAd_yA Atma-jJAnasya siddhaye -

a.kAraNAni_api prAptA - without cause though gotten -

bhRzam kAraNatAm - suddenly a Causation -

dvija - o Twiceborn -

kramA guru-upadezAt_yA - which is in accordance with the *guru's teaching -

Atma-jJAnasya siddhaye - for the Siddhi Empowerment of Atma-JnAna Self-Wisdom -13- -

~sv.13 However, though the instructions of a preceptor and all the rest of it are not really the means for the attainment of self-knowledge, they have come to be regarded as the means for it.

क्रमे गुरु-उपदेशानाम् प्रवृत्ते शिष्य-बोधत: ।

krame guru-upadezAnAm pravRtte ziSya-bodhata: |

अ.निर्देश्य:.अप्य्.अ.दृश्यो_ऽपि स्वयम् आत्मा प्रसीदति ॥१४॥

a.nirdezya:_apy_a.dRzyo_'pi svayam AtmA prasIdati ||14||

krame - in accordance with =

guru-upadezAnAm - the instruction of the guru.s =

pravRtte - in engaging-in =

ziSya-bodha-ta: - thru the student's realization =

tho it is inexplicable

though it is imperceptible

svayam AtmA prasIdati - the Self yourself is clear - manifest as Grace.

~vlm.14. A course of lectures is of course calculated, to throw light on the student's knowledge of the knowables; but in matters of abstract knowledge and invisible soul, it is the soul itself that must throw its own light.

~sv. It is revealed only when all these come together. It is only when the scriptural knowledge, instructions of a preceptor and true disciple-ship come together that self-knowledge is attained.

शास्त्रार्थैर् बुध्यते न_आत्मा गुरोर् वचनतो न च ।

zAstrArthai:_ budhyate na_AtmA guro:_ vacanato na ca |

बुध्यते स्वयम् एव एष स्वबोध-वशतस् तत: ॥१५॥

budhyate svayam eva eSa svabodha-vazatas_tata: ||15||

it is not by understanding the shAstra that the Self is realized

and not by the words of the guru

it is realized only by yourself

thru the self.realization of That

~vwv.1766. The Self is not known through the meanings of scriptures; nor through the words of the preceptor. This is known only by oneself through the power of one's own enlightenment, from those (precepts).

~vlm.15. No explanation of the sástras, nor the lectures of the preceptor, are calculated to give light on spiritual knowledge, unless it is understood by the intuitive knowledge of the spirit itself.

गुरूपदेश-शास्त्रार्थैर् विना च आत्मा न बुध्यते ।

एतत् संयोग-सत्ता_एव स्वात्म-ज्ञान-प्रकाशिनी ॥१६॥

gura-apadeza-zAstra-arthair vinA ca AtmA na budhyate | etat_samyoga-sattA_eva sva.Atma-jJAna-prakAzinI ||16||

gurUpadeza-zAstrArthai: vinA ca –

yet without the instruction of the guru in the import of the shAstra

the Self is not realized =

etat_samyoga-sattA - x =

eva - x =

svAtma-jJAna-prakAzinI – the projection of Ur.own jnAna.Wisdom.

#prakaz -> *prakAzinI abhivyaJjikA || prakAzin making visible or manifest.

~vwv.1767. The Self is not known through the meanings of scriptures; nor through the words of the preceptor. It is only the existence of the combination of these two that manifests the knowledge of one's own Self.

~vlm.16. Again the soul is never to be known without learning and lectures, and therefore both of them must combine with our inquiry to bring us to the light of the soul.

गुरु-शास्त्र-अर्थ-शिष्याणाम् चिर-संयोग-सत्तया ।

अहनि_इव जनाचार आत्म-ज्ञानम् प्रवर्तते ॥१७॥

guru-zAstra-artha-ziSyANAm cira-samyoga-sattayA |

ahani_iva janAcAra Atma-jJAnam pravartate ||17||

guru-zAstra-artha-ziSyANAm -

cira-samyoga-sattayA -

ahani_iva janAcAra Atma-jJAnam pravartate - 17- -

~vlm.17. It is therefore the combination of bookish knowledge with the instruction of the preceptor, joined with the investigation of the inquirer, that is calculated to enlighten us on spiritual knowledge, as the appearance of the day with the rising sun and waking world, gives an impetus to the rise of duties of the rising world.

18|o/

कर्म-बुद्धि-इन्द्रिय-आद्यन्त-सुख-दुःखादि-संक्षये ।

शिव आत्मा.इति कथितस् तत्-सद्-इत्य्-आदि-नामभि: ॥६।१४१।१८॥

कर्म-बुद्धि-इन्द्रिय-आद्यन्त-सुख-दुःखादि-संक्षये ।

karma-buddhi-indriya-Adyanta-sukha-du:kha.Adi-saMkSaye |

शिव आत्मा.इति कथितस् तत्-सद्-इत्य्-आदि-नामभि: ॥६।१४१।१८॥

ziva* AtmA.iti kathitas_tat-sat_iti_Adi-nAmabhi: ||18||

karma-buddhi-indriya-Adyanta-sukha-du:khAdi-saMkSaye - ... when Karma, Intellect, the senses, with their succession of pleasure and sorrow from beginning to end, are diminished -

ziva AtmA iti kathita: - "shiva is the Self" is said to be -

tat-sad-ity-Adi-nAmabhi: - by "That is So" and other such names.

~vlm.18. After subsidence of the senses and actions of bodily organs, together with the imperceptibility of our sensations of pain and pleasure; that we come to the knowledge of siva, other wise known as the soul, the tat sat, He that is, and under many other designations.

~sv.18 That which IS after all the senses have ceased to function and all notions of pleasure and pain have vanished is the self or Siva which is also indicated by expressions like 'that', 'truth' or 'reality'.

19|Ø

यत्र_इदम् अखिलम् न.अस्ति तद्.रूपेन.एव च.अस्ति वा ।

yatra_idam akhilam na_asti tat_rUpena_eva ca_asti vA |

तदा.आकाशाद् अच्छतरम् अनन्तम् सद् इव.अस्ति हि ॥१९॥

tadA_AkAzAt_acchataram anantam sat_iva_asti hi ||19||

yatra idam akhilam na asti –

where this whole is not =

tad-rUpena eva ca asti vA –

or else is only as a form of That =

tadA_AkAzAd_acchataram –

then it is subtler than Space =

anantam sad_iva asti hi –

yet as.if it is infinite reality.

~vlm.19. When there was not this plenum of the world, or it existed in its spiritual or ideal forms; it is since then that this infinite entity has existed, in its vacuous form which is rarer than the ether.

~sv.19-21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

अ.विश्रान्ततया यत्र तनु-विद्यैर् मुमुक्षुभि: ।

विचित्र-शुद्ध-मनन-कलङ्क-कलित-आत्मभि: ॥२०॥

a-vizrAntatayA yatra tanu-vidyai:_ mumukSubhi: |

vicitra-zuddha-manana-kalaGka-kalita-Atmabhi: ||20||

a.vizrAntatayA – without a state of Repose =

yatra – where =

tanu-vidyair – with ...

mumukSubhi: - mumukSu.Seekers =

vicitra-zuddha-manana-kalaGka-kalita-Atmabhi: -

w/ various-pure-mentation-kalaGka-kalita-souls .

~vlm.20. Who is continually meditated upon by the nice decernment of the seekers of salvation, and is variously represented by the pure minded and those of vitiated minds.

~sv.19-21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

avizrAntatayA yatra tanuvidyairmumukSubhiH |

vicitrazuddhamananakalaGkakalitAtmabhiH || 20

***VA - don’t see any verb here or in the next shloka.

incessantly as (inspired) by the seekers with slim understanding

with self tainted by various pure thinking,

AS:
The verb is already present in v.19. It is the world which is like sat in appearance which is observed by the people desirous of liberation,
who work at it (despite) their limited knowledge (tanuvidyaiH), whose mind is clouded by thoughts of different clear ideas (vicitra-zuddha-manana)
continued in v. 21:

अदूर एव विष्ठद्भिर् जीवन्मुक्तस्य दृक्-पथे ।

मोक्ष-उपासक-बोधाय शास्त्रार्थ-रचनाय च ॥२१॥

adUra eva viSThadbhi:_ jIvanmuktasya dRk-pathe | mokSa-upAsaka-bodhAya zAstrArtha-racanAya ca ||21||

adUre eva viSThadbhi:_jIvanmuktasya dRk-pathe - x +

mokSa-upAsaka-bodhAya zAstrArtha-racanAya ca - x.

~vlm.21. There are others who are situated in the sight of, and not far from the path of living liberation, who are employed in leading others to salvation, and in the exposition of the sástras in their works.

~sv.19-21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

adUra eva tiSThadbhirjIvanmuktasya dRkpathe |

mokSopAsakabodhAya zAstrArtharacanAya ca || 21

***VA - with them (seekers with weak understanding and tainted self)

standing not far from the path of jivanmukta’s,

for awakening of seekers for moksha and for arranging (explaining) scriptures,

AS:
(which = the ideas) are in near vision (adUre dRkpathe) of a jIvanmukta,
The remaining line connects with the next.

The meaning of the discussion is that a seeker is close to the facts that a liberated one sees, but since he has a multitude of the ideas, he is not yet settled on them.
To help them settle on their understanding, the shastras have created various concepts - this is described in the next verses.

ब्रह्मा-इन्द्र-रुद्र-प्रमुखैर् लोकपालै: सु.पण्डितै: ।

पुराण-वेद-सिद्धान्त-सिद्धये भावित-आत्मभि: ॥२२॥

brahmA-indra-rudra-pramukhai:_ lokapAlai: su.paNDitai: | purANa-veda-siddhAnta-siddhaye bhAvita-Atmabhi: ||22||

brahmA-indra-rudra-pramukhai: -

lokapAlai: su.paNDitai: - x +

purANa-veda-siddhAnta-siddhaye -

bhAvita-Atmabhi: - x.

~vlm.22. There have been many thinking and learned men, who have used the words Brahmá, Indra, Rudra, and the names of the regents of worlds (for god), in order to justify the doctrines of the Puranas, vedas and siddhantas.

~sv.22-28 Out of their compassion for the ignorant deluded ones, in an effort to awaken them spiritually and to awaken in them a thirst for liberation, the redeemers of the universe (known as Brahma, Indra, Rudra and others) have composed scriptures like the Vedas and the PurAnas (the legends). In these scriptures they have used words like 'consciousness', 'Brahman', 'Siva', 'self, 'Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.

brahmendrarudrapramukhairlokapAlaiH supaNDitaiH |

purANavedasiddhAntasiddhaye bhAvitAtmabhiH || 22

***VA - by the great brahma, indra, rudra, by lokapalas and great scholars

the principles of puranas and vedas were created by these saints.

AS:
Starting in v.21:
To enlighten the one seeking liberation, and to formulate well composed shastras, the great wise lokapAlas (the deities who maintain the world) led by brahmA, indra, rudra etc. determined to (bhAvitAtmabhiH) establish the principles in purANas, vedas etc.
Continued in v. 23:
have formulated different terms like cit, brahman, ziva, personal lord (Atmeza), great lord (parameza), lord (Izvara) to indicate the one unnamed Lord (ni:saMjJa Izvara).

चिद् ब्रह्म शिव आत्म.ईश-परमात्मा.ईश्वर=आदिका ।

cid_brahma ziva Atma.Iza-paramAtmA.Izvara=AdikA |

एतस्मिन्_कल्पिता संज्ञा निःसंज्ञे पृथग्-ईश्वरे ॥२३॥

etasmin_kalpitA samjJA ni:samjJe pRthag-Izvare ||23||

call it

chit.Consciousness, the brahman.Immensity,

shiva, the Self, the Lord Supreme-Self Ishvara,

& on & on

—

all these are different names for the nameless solitary Lord

~vlm.23. Others have applied the fictitious titles of chit or intellect, Brahma, Siva, Atma the soul or spirit, Isha-the Lord, the supreme spirit and Isvara-god, to the nameless godhead that is apart and aloof from all.

~sv.22-28 ... In these scriptures they have used words like 'consciousness', 'Brahman', 'Siva', 'self, 'Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.

एतमेवतज्जगत्तत्त्वम् शिवनामकम् । सर्वथा सर्वदा सर्वसर्वम् यत्सुखमास्व भो ॥२४॥

etam evataj_jagat_tattvam ziva-nAmakam | sarvathA sarvadA sarva.sarvam yat sukham Asva bho ||24||

etam evataj_jagat_tattvam ziva-nAmakam - x +

sarvathA sarvadA sarva.sarvam yat sukham Asva bho - x.

~vlm.24. Such is the truth of nature and of thyself also, which is styled the siva of felicitious; and which always confers all felicity to the world and to thyself also. (The word siva means jovus or solas and is meant to express the jovialty and soliety which always attende on all beings).

शिव आत्मा परम् ब्रह्मेत्य्-आदि=शब्दैस् तु भिन्नता । पुरातनैर् विरचिता तस्य भेदो न वस्तुत: ॥२५॥

ziva AtmA param brahmety-Adi=zabdais_tu bhinnatA | purAtanai:_ viracitA tasya bhedo na vastuta: ||25||

but with distinctions of shiva, the Supreme, *brahmA &c. =purAtanair viracitA – established from of old = tasya bhedo na vastuta: - any difference of that is without substance.

~vlm.25. The words siva, soul, supreme Brahma and some others, have been coined by the ancients to express the supreme being; and though they differ in sound, there is no difference of them in sense and signification.

~sv. These words may imply a diversity, but in truth there is no such diversity.

एवम् देव-अर्चनम् नित्यम् ज्ञ: कुर्वन्_मुनि.नायक ।

यत्र.अस्मद्-आदयो भृत्यास् तत् प्रयान्ति परम् पदम् ॥२६॥

evam deva-arcanam nityam jJa: kurvan_*muni.nAyaka | yatra_asmad-Adayo bhRtyAs_tat_prayAnti param padam ||26||

evam deva-arcanam nityam jJa: kurvan –

so a wise man always is offering worship to the gods =

*muni-nAyaka - o Master of *muni.s =

yatra asmad-Adaya: bhRtyA: - x =

tat_prayAnti param padam – x.

~vlm.26. Know, O chief of sages! that wise men always adore this god whom we serve also, and unto when we return as the best and ultimate states of all. (Siva is a hypostasis of the infinite deity).

अविद्यमानमेवेदम् विद्यमानमिव स्थितम् ।

avidyamAnam eva_idam vidyamAnam iva sthitam |

यथा तन्मे समासेन भगवन्वक्तुमर्हसि ॥२७॥

yathA tan_me samAsena bhagavan vaktum arhasi ||27||

avidyamAnam eva_idam - this is indeed not.knowing

vidyamAnam iva sthitam - situate as.if knowing +

yathA tan_me samAsena bhagavan – exactly how that is, Lord.bhagavan,

vaktum arhasi - you should tell me.

~vlm.27. Vasishtha said.--Please Lord! explain to me in short, how the ever existent Deity remains as non-existent, and could it come to existence from its prior state of nibility?

Ishvara said—

सो_ऽसौ ब्रह्मादि-शब्दार्थ: संविदम् विद्धि केवलम् ।

स्वच्छम् आकाशम् अप्य्.अस्य स्थूलम् मेरुर्.अणोर् इव ॥६।१४१।२८॥

so_'sau brahmAdi-zabdArtha: saMvidam viddhi kevalam | svaccham AkAzam apy_asya sthUlam meru:_ aNo:_ iva ||28||

sa: asau brahmAdi-zabdArtha: -

he is the meaning of the words brahmA and the like -

saMvidam viddhi kevalam - know Awareness entirely as

svaccham AkAzam api - x =

asya - x =

sthUlam meru:_ aNo:_ iva - x.

~vlm.28. The god replied.--Know the meaning of the words Brahma &c, to bear relation to our consciousness only, and this though it is as clear as the sky, and as minute as an atom, has the great bulk of the mount Meru contained in it.

सा वेद्यम् इह गच्छन्ती याति छिन्नम् अयोग्यताम् ।

sA vedyam iha gacchantI yAti chinnam ayogyatAm |

अप्य्.अवेद्यवती नूनम् उन्मन्य्-अन्त-पद-स्थिता ॥२९॥

apy_avedyavatI nUnam unmany-anta-pada-sthitA ||29||

सा वेद्यम् इह गच्छन्ती –

here it, going to be known, =

याति छिन्नम् अयोग्यताम् –

comes to unjoinable/incomprehensible division =

अप्य्.अवेद्यवती नूनम् –

altho now not to be known =

उन्मनि-अन्त-पद-स्थिता –

it is seated in the state after excitation. –

see AB below.

~AB. ... unmanyantapade nirvikalpa-samAdhi-prasiddha-=cid-Ananda-eka.rasa-svabhAve sthitApi ||

~vlm.29. Although this is unintelligible to us, and far beyond our conception and comprehension of it; yet it becomes intelligible to us when we take it the form of our intellect.

~sv.29-30 The truth indicated by the words like 'Brahman', etc., is indeed pure consciousness. In relation to it even the limitless space is as gross and substantial as a great mountain. That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though, being the innermost self it is not an object of knowledge. On account of a momentary conceptualisation, this pure consciousness gives rise to the egosense ('I know').

क्षणाद् भावित-वेद्यत्वाद् अहन्ताम् अनुगच्छति ।

kSaNAd_bhAvita-vedyatvAd_ahantAm anugacchati |

पुरुषत्वात् पुमान्_स्वप्ने वन-वरणताम् इव ॥३०॥

puruSatvAt_pumAn_svapne vana-varaNatAm iva ||30||

kSaNAt_bhAvita-vedyatvAt_ahantAm anugacchati - x +

puruSatvAt_pumAn_svapne - x =

vana-varaNatAm iva - x.

~vlm.30. By taking it objectively, it becomes intelligible to us in the manner of our Egoism; and by thinking on its personality we have the same idea of it, as one has of a wild elephant from its sight in a dream.

~sv.29-30 ... That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though, being the innermost self it is not an object of knowledge. On account of a momentary conceptualisation, this pure consciousness gives rise to the egosense ('I know').

31|Ø

अस्य.अहन्ता.Aदि-रूपाया देशताम् कालताम् गता: ।

asya_ahantA.Adi-rUpAyA:_ dezatAm kAlatAm gatA: |

संपद्यन्ते तत: शून्य-रूपिण्य: सख्य एव ता: ॥३१॥

sampadyante tata: zUnya-rUpiNya: sakhya_ eva tA: ||31||

asya ahantAdi-rUpAyA: - when his form of egoity, &c. =

dezatAm kAlatAm gatA: - come to the state of place and time =

sampadyante tata: zUnya-rUpiNya: sakhya eva tA: - x.

~sv.31 This egosense then gives rise to the notions of time and space.

~vlm.31. These ideas of its egoism and personality, being limited by time and space, give rise to many aerial forms as attendants upon it. (These aerial forms are the different attributes of God).

नाभि: संविलता सैव सत्ता जीवाभिधानिका ।

भवति स्पन्दविज्ञाना पवनस्येव लेखिका ॥३२॥

nAbhi: saMvilatA saiva sattA jIvAbhidhAnikA |

bhavati spandavijJAnA pavanasyeva lekhikA ||32||

nAbhi: saMvilatA sA_eva

sattA jIva-abhidhAnikA - x +

bhavati spanda-vijJAnA – becomes vinrant understanding

pavanasya_iva lekhikA - x.

~vlm.32. Accompanied with these, there proceeds the entity called the jiva or living spirit, which is conversant with its oscillation and respiration, in the form of a pencil of air.

~sv.32-35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

नभ् #nabh -> #nAbha:, #nAbhi: - nave, navel, [nub,] central point +

लिख् #likh -> #lekhikA लेखिका A little stroke • K. -

जीव-शक्तिस् तथा.भूता निश्चय-एक-विलासिनी । बुद्धिताम् अनुयाता सा भवत्य् अज्ञ-पदे स्थिता ॥३३॥

jIva-zaktis_tathA.bhUtA nizcaya-eka-vilAsinI | buddhitAm anuyAtA sA bhavaty_ajJa-pade sthitA ||33||

jIva-zaktis जीव-शक्तिः –

the power of the Living.jIva = tathA.bhUtA तथा.भूता –

thus-become = nizcaya-eka-vilAsinI निश्चय-एक=विलासिनी –

playing in the Sure One = buddhitAm anuyAtA बुद्धिताम् अनुयाता –

having pursued analytic thought = sA bhavaty सा भवति –

he becomes = ajJa-pade sthitA अ.ज्ञ-पदे स्थिता –

set in the non.Knowing state.

~vlm.33. After the power of vitality is established and has come in force; there follows the faculty of understanding; which remains in utter ignorance at first.

~sv.32-35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

शब्द-शक्त्या क्रिया-शक्त्या ज्ञान-शक्त्या अनुगम्यते ।

प्रत्येकम् प्रस्पुरन्त्य्.अन्तर्.अ=प्रदर्शित-रूपया ॥३४॥

zabda-zaktyA kriyA-zaktyA jJAna-zaktyA anugamyate | pratyekam praspuranty_anta:_ a=pradarzita-rUpayA ||34||

zabda-zaktyA –

by the power of speech -

kriyA-zaktyA –

by the power of action -

jJAna-zaktyA anugamyate –

by the power of Wisdom it is followed; -

pratyekam praspuranti_antar - x =

a=pradarzita-rUpayA - x.

~vlm.34. It is followed by the faculties of bearing, action and perceptions; all of which operate inwardly without their development in outward organs.

~sv.32-35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

मिलित्य_एष गण: क्षिप्रम् स्मृतिम् समनुकूलयन् ।

मनो भवति भूतात्म-बीजम् संकल्प-शाखिन: ॥३५॥

militya_eSa gaNa: kSipram smRtim samanukUlayan |

mano bhavati bhUtAtma-bIjam saMkalpa-zAkhina: ||35||

militya eSa gaNa: kSipram - x =

smRtim samanukUlayan - x +

manas bhavati bhUtAtma-bIjam

saMkalpa-zAkhina: - x.

~vlm.35. All these powers uniting together, conduce to the excitement of memory, which exhibits itself soon in the form of the mind; which is the tree of desires.

~sv.32-35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

आतिवाहिक-देह-उक्ति-भाजनम् तद् विदुर् बुधा: ।

AtivAhika-deha-ukti-bhAjanam tat_ vidu:_ budhA: |

अन्तस्थया ब्रह्म-शक्त्या ज्ञ-रूपम् स्वात्मना आत्म-दृक् ॥३६॥

antasthayA brahma-zaktyA jJa-rUpam svAtmanA Atma-dRk ||36||

the wise know that.one as the enjoyment of the Traveler Body = antasthayA brahma-zaktyA - by the inward *brahmic power = jJa-rUpam - in the form of the Knower = svAtmanA Atma-dRk - the seer/knower of the Self by himself.

~vlm.36. Hear now what is called the spiritual body by the learned, it is the inward power of god of the form of the conscious soul, and seeing the divine soul in itself.

~sv.36 36-40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

*jd.36 AtivAhika.deha-ukti-bhAjanam tat_ vidu:_ budhA: - the wise know that as the enjoyment of the Traveler Body = antasthayA brahma-zaktyA - by the inward *brahmic power = jJa-rUpam - in the form of the Knower = svAtmanA Atma-dRk - the seer/knower of the Self by himself.

संपद्यमाना एव.अस्मिंश्_चेतसि_इमा हि शक्तय: ।

sampadyamAnA eva_asmiMz_cetasi_imA hi zaktaya: |

पश्चाद् इह बहिष्ठास् ता उद्यन्ति.अनुदिता अपि ॥३७॥

pazcAd_iha bahiSThAs_tA udyanti_anuditA api ||37||

sampadyamAnA_ eva

asmin cetasi

imA_ hi zaktaya: - x =

pazcAd_iha bahiSThAs

tA: udyanti anuditA_ api – they arise tho unarisen.

~vlm.37. There rise afterwards the following powers in the mind; which develop themselves in the outer organs, although their powers may be wanting in them. (Such at the blind eyes, deaf ears &c).

~sv.36 36-40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

वात-सत्ता स्पन्द-सत्ता स्पर्श-सत्ता तथैव च ।

त्वक्-सत्ता तेजसाम् सत्ता तथा सत्ता प्रकाशिनी ॥३८॥

vAta-sattA spanda-sattA sparza-sattA tathaiva ca |

tvak-sattA tejasAm sattA tathA sattA prakAzinI ||38||

vAta-sattA - the suchness of air =

spanda-sattA - the suchness of vibration =

sparza-sattA tathaiva ca - and the suchness of touch/contact likewise =

tvak-sattA - the suchness of skin/touch =

tejasAm sattA - the suchness of heat =

tathA sattA prakAzinI - thus the suchness of radiance.

~vlm.38. These are the essences of air and motion, and of feeling also, together with the senses of touch and heat emitted by the eyes.

~sv.36 36-40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

रूप-सत्ता जल-सत्ता स्वादु-सत्ता तथैव च ।

तथैव रस-सत्ता च गन्ध-सत्ता तथैव च ॥३९॥

rUpa-sattA jala-sattA svAdu-sattA tathaiva ca |

tathaiva rasa-sattA ca gandha-sattA tathaiva ca ||39||

rUpa-sattA jala-sattA svAdu-sattA tathaiva ca |

tathaiva rasa-sattA ca gandha-sattA tathaiva ca ||39||

रूप-सत्ता - ... the suchness of form, = जल-सत्ता - the suchness of water, = स्वादु-सत्ता तथा_एव च - and likewise the suchness of the sweet, = तथा_एव रस-सत्ता च - and likewise the suchness of flavor, = गन्ध-सत्ता तथा_एव च - and likewise the suchness of scent. -39-

~vlm.39. There are the essences of colour, water and taste also, and likewise the essences of smell and flavour too.

~sv.36 36-40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

भूसत्ता हेमसत्ता च पिण्डसत्ता च पीवरी ।

देशसत्ता कालसत्ता सर्वाढ्याकारवर्जिता ॥४०॥

bhU-sattA hema-sattA ca piNDa-sattA ca pIvarI |

deza-sattA kAla-sattA sarva.ADhya-AkAra-varjitA ||40||

*jd.40 - bhU-sattA hema-sattA ca – the reality of Earth & the reality of gold = piNDa-sattA ca pIvarI - & the reality of a solid piNDa.Lump = deza-sattA - the reality of Place = kAla-sattA - the reality of Time = sarva.ADhya-AkAra-varjitA – all without tipening into form....

~vlm.40. There are the essences of earth and gold, and the essences of thick mass; and also the essences of time and space, all off which are without form and shape.

~sv.36 36-40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

सर्व.सत्ता-गणम् च एतत् क्रोडी.कृत्य स्वरूपवत् ।

स्फुरत्य् आश्रित्य पत्र-आदि बीजम् बीजादिताम् गतम् ॥४१॥

sarva.sattA-gaNam ca etat_kroDI.kRtya svarUpavat |

sphuraty_Azritya patra-Adi bIjam bIja.AditAm gatam ||41||

sarva.sattA-gaNam ca etat_kroDI.kRtya svarUpavat - x =

sphuraty_Azritya patra-Adi - x =

bIjam bIja.AditAm gatam – x.

~vlm.41 The spiritual body contains all these essences in itself as its component parts, just as the seed of a fruit contains in its cell the leaves and germ of the future tree.

~sv.41 All these together are known as the 'AtivAhika' body, the subtle body which moves from one plane to another.

एतत् पुर्यष्टकम् विद्धि देहो_ऽयम् च अतिवाहिक: ।

अपारबोधम् एतत् तु स्फुरत्य् अङ्ग विभागवत् ॥४२॥

etat_puryaSTakam viddhi deho_'yam ca ativAhika: |

apArabodham etat_tu sphuraty_aGga vibhAgavat ||42||

etat_puryaSTakam viddhi - know this as the *puryaShTaka, the City of Eight Gates =

deha: ayam ca ativAhika: - and it is this Traveler Body =

apArabodham etat_tu - as it is otherwise known =

sphurati_aGga vibhAgavat - x.

~sv.42 After this, the substances (the objects of the world) corresponding to the subtle energies of the AtivAhika body were conceived of, and thus were the various senses (sight, touch, hearing, taste and smelling), their corresponding objects and their connecting experiences brought into being. These together are known as the puryastaka and in their subtle state they are also known as the AtivAhika body.

~vlm.42. Know this to be ativdhika or spiritual body, and containing the eight elementary senses, wherefore it is called the puryashtaka also; and these are developed afterwards in the organs of sense.

एवमाद्यङ्गसंपन्नम् संपन्नम् न च किंचन ।

न ज्ञानम् न च तद्रूपम् न विदाचितचेतनम् ॥४३॥

evam.Ady-aGga-sampannam sampannam na ca kimcana |

na jJAnam na ca tad.rUpam na vidA_acita-cetanam ||43||

evam.Ady-aGga-sampannam - x =

sampannam na ca kimcana - x =

na jJAnam - x =

na ca tad.rUpam na vidA_acita-cetanam – x.

~vlm.43. The primary or spiritual body which is formed in this manner, is actually nobody at all; since it is devoid of understanding, intellect, senses and sensibility.

~sv.43-44 Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness.

~AB. ... vidA tatra tatra cid.AbhAsena_a-citam cetanam api na ||

परम् परे प्रस्फुरितम् केवलम् केवलात्म सत् । जलपीठस्य जठरे जलद्रवविलासवत् ॥४४॥

param pare prasphuritam kevalam kevalAtma sat | jalapIThasya jaThare jaladravavilAsavat ||44||

param pare prasphuritam - x =

kevalam kevala-Atma sat - x =

jala.pIThasya jaThare jala.drava-vilAsavat – x.

~vlm.44. It is the supreme Being only, which contains the essence of the soul, as it is the sea which contains the limpid waters.

~sv.43-44 Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness.

45|Ø

संवित्-संवेदन.एकात्म पृथग् एतद् अचेतनम् ।

saMvit-saMvedana-eka-Atma pRthak_ etat_ a-cetanam |

संपद्यते परिज्ञातम् संकल्प-नगर.उपमम् ॥४५॥

sampadyate parijJAtam saMkalpa-nagara-upamam ||45||

saMvit-saMvedana-eka-Atma x

pRthak_ etat_ a-cetanam - x =

sampadyate parijJAtam x

saMkalpa-nagara-upamam – like a conceptual city

~vlm.45. The soul is that which is possessed of its consciousness and knowledge, all besides this is dull and insensible matter; and which is viewed by the soul, as the sight of a fairy land in the dream.

46|o/

संवेदनात् परिज्ञानाच् छिवताम् एव गच्छति ।

अज्ञातम् एव वा यत् तत् कथम् गच्छति वस्तुताम् ॥४६॥

saMvedanAt parijJAnAt_ zivatAm eva gacchati | ajJAtam eva vA yat tat katham gacchati vastutAm ||46||

संवेदनात् –

from awareness, परिज्ञानात् –

from understanding,

शिवताम् एव गच्छति –

it comes to the state of shiva

अ.ज्ञातम् एव वा यत् तत् कथं गच्छति वस्तुताम् –

what is not thus known, how does it come to substantial realization?

~vlm.46. It is therefore by consciousness and knowledge that siva can be known, and what is not to be known by these can be nothing at all.

47|o/

अथ_एतद् विन्दते स्वान्तःसंकल्पाद् अंशताम् स्वत: ।

तन्.मात्र-सत्ता तस्य.अणोर् एताम् पश्यति देहके ॥४७॥

atha_etat_ vindate svAnta:saMkalpAt_aMzatAm svata: |

tan.mAtra-sattA tasya_aNo:_ etAm pazyati dehake ||47||

atha – and so =

etat_vindate svAnta:saMkalpAd_aMzatAm svata: - x =

tanmAtra-sattA – the substantial reality =

tasya aNo: - of that Atom =

etAm pazyati dehake - seeing this in embodiment.

#ant —>#svAnta - sva.anta -m.- own end; own death; own territory or domain or province; •• -n.- "seat of the Ego", the heart (as self of the emotions; end-comp. -A) _KSS; - #svAntaja -m.- "heart-born", love; - s.vat . having a heart _KSS.

~vlm.47. The supreme soul sees all things within itself, as parts of itself (produced from its will of becoming or dividing itself into many); and beholds particles of his atomic self, formed into innumerable bodies.

48|Ø

सर्वम् स्थूलत्वमापन्नम् तदेवाशु प्रपश्यति ।

sarvam sthUlatvam Apannam tadeva_Azu prapazyati |

तस्य तन्मात्ररन्ध्राणि यथादेशम् प्रपश्यति ॥४८॥

tasya tan.mAtra-randhrANi yathAdezam prapazyati ||48||

sarvam sthUlatvam Apannam

everything becomes gross materiality

tadeva_Azu - that very soon =

prapazyati tasya tan.mAtra-randhrANi - it beholds its Elemental randhra.Channels +

yathAdezam prapazyati - wherever it is seen... .

~vlm.48. These soon increased in bulk and became big bodies, and bore the marks of the organs upon them.

~sv.45-51 Even as dream-objects are within oneself, all these are non-different from the infinite consciousness. Even as when one dreams those objects, they seem to become the objects of one's perception, all these, too, appear to be objective realities. When the truth concerning them is realised, all these shine as the Lord. However, even that is untrue, for all these have never become material substances or objects. On account of one's own notions of their being substances which one experiences, they appear to have a substantiality. Thus, conjuring up a substantiality, the consciousness sees the substantiality. Conditioned by such notions it seems to suffer.

पद् #pad -> #panna -> #Apanna - Gained, obtained, acquired • Gone or reduced to, fallen into • Afflicted, distressed, being in difficulty • Befallen +

तत: पुरुषरूपैकभावनात्पुरुषाकृतिम् ।

tata: puruSa-rUpa-eka-bhAvanAt_puruSa-AkRtim |

काकतालीयवद्दृष्ट्वा तुष्टम् पुष्टम् भवत्यलम् ॥४९॥

kAkatAlIya.vad_dRSTvA tuSTam puSTam bhavaty_alam ||49||

thru that feeling of a unique personal form there is personal embodiment

= kAkatAlIya.vad – like the Coconut Crow = dRSTvA - having seen = tuSTam puSTam bhavaty_alam – becomes sufficient growth enuf.

~vlm.49. Then it became of the form of a man, from his thought of being so; and this soon grew up in its size of a full grown man.

tata: puruSa-rUpa-eka-bhAvanAt – thru that feeling of a unique personal form = puruSa-AkRtim – there is personal embodiment = kAkatAlIya.vad – like the Coconut Crow = dRSTvA - having seen = tuSTam puSTam bhavaty_alam – becomes sufficient growth enuf.

जीवदेतदवस्थाकम् स्थितम् पश्यति देहकम् ।

jIvad_etat_ avasthAkam sthitam pazyati dehakam |

असन्तमेव गन्धर्वपुरम् स्वप्ननरम् यथा ॥५०॥

asantam eva gandharva.puram svapna.naram yathA ||50||

living

it is a conditioned state

seen as an embodiment.

in what condition is the body seen

not being real

it's like gandharva.City to a dreaming man

~vlm.50. So do our bodies appear to us in our living state, as the fairyland appears to one in his dream.

*Ott. #avasthA - (from ava down into + the verbal root stha to stand) - "State, condition, position, situation • applied to the four states of consciousness (jagrad-avasthA, svapnAvasthA, sushupty-avasthA, and turIyAvasthA). The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha. " Theo.En.

51|o/

गन्धर्व-नगर=आकारम् अपि स्वप्न-नर=उपमम् ।

जगद्-दुःखाय दुःखस्य का अत्र युक्ति: परिक्षये ॥५१॥

gandharva-nagara=AkAram api svapna-nara-upamam |

jagat_du:khAya du:khasya kA_atra yukti: parikSaye ||51||

gandharva.nagara=AkAram api svapna-nara=upamam –

tho it is like a dream-person's Gandharva.City-body -

jagad-du:khAya du:khasya –

for the world-sorrow of its sorrow -

kA atra yukti: parikSaye –

what is the means here to remove it?

~vlm.51. Vasishtha said.--I see the appearance of the human body, to resemble the vision of the fairyland in the dream; and I see also the miseries awaiting on human life in this world. Now tell me, my Lord! how all this misery is to be removed from it.

वासना-वशतो दुःखम् विद्यमाने च सा भवेत् ।

अविद्यमानम् च जगन् मृग-तृष्णाम्बु-भङ्गवत् ॥५२॥

vAsanA-vazato_ kham vidyamAne ca sA bhavet |

a-vidyamAnam ca jagan mRga.tRSNa-ambu-bhaGgavat ||52||

vidyamAne ca –

and knowing = vAsanA-vaza-tas –

through the power of vAsanA.s – du:kham –

sorrow = sA bhavet –

it [the vAsanA] becomes = avidyamAnam ca jagan –

and not knowing, the world = mRga-tRSNa-ambu-bhaGga-vat –

is like waves of mirage-water.

~vlm.52. The god replied--All human woe is owing to their desires, and belief of the reality of the world; but it must be known to be all as unreal, as waves of water seen in a sea in the mirage.

~sv.52 Conditioning is sorrow. But conditioning is based on thoughts and notions (or sensual and psychological experiences). However, the truth is beyond such experience and the world is an appearance like a mirage!

अत: किम् वास्यते केन कस्य वा वासना कुत: ।

कथम् स्वप्न-नरेणाङ्ग मृग-तृष्णाम्बु पीयते ॥५३॥

ata: kim vAsyate kena kasya vA vAsanA kuta: |

katham svapna-nareNa_aGga mRga.tRSNa-ambu pIyate ||53||

ata: kim vAsyate –

then what indwells = kena kasya vA –

whereby or whereof = vAsanA kuta: -

whence vAsanAs = katham –

how = svapna-nareNa aGga –

by an actually sleeping person = mRga-tRSNa-ambu pIyate –

is mirage-water drunk?

~vlm.53. There why such desire, and for what good and use, and why should the dreaming man be deluded to drink the show of water in the mirage?

~sv.53 In that case, what is psychological conditioning, who conditions what and who is conditioned by such conditioning? Who drinks the water of the mirage?

54|o/

सद्रष्टरि तु साहन्ते समनोमननादिके ।

अविद्यमाने जगति यत्सत्तत्परिदृश्यते ॥५४॥

sa=draSTari tu sa=ahante sa=mano-manana-Adike |

avidyamAne jagati yat_sat_tat_paridRzyate ||54||

sa-draSTari tu –

but when the Perceiver -

sa-ahante –

with egoity

sa-mano-manana-Adike –

with Mind, mentation, and the like -

avidyamAne jagati - in worldly ignorance -

yat sat - what is Being.So

tat paridRzyate –

That is considered-as ...

???

*TPD var. sAhaMte

*KG var. sAhante

MW has #ahanti – indestructible

but no *ahanta to support a loc. ahante

there is the "Hey!" particle <hanta>

but that doesn't seem to fit (not-hey!)

if sa-ahaMtA it might be a dual (pairing with draSTR?)

the Comm. (which I have only in KG) has this evident misprint

#AB. draSTR.Adi sahite jagaty avidyamAne sati yaddTaGmAtram यद्द्टङ्मात्रम् sattadeva vA ziSyate ||

Indeed (tu), the sat, as it is (yat+sat) is completely perceived (paridRzyate), when the world (jagati) - has an observer with ego and with mind and its activities etc. does not exist (avidyamAne).

Details:

All the words until jagati are in loc. case (except tu, of course) are adjectives of world (jagat) and this construction is the famous sati saptamI (सति सप्तमी).

Thus, the meaning comes out as: "when the world is as described", such and such happens.

The various adjectives are:

sadRSTrR (स-दृष्टृ ) = with an observer

sAhanta (स-अहन्त) = with ego (अहन्ता). The words ends in न्त and not न्ता because it is parsed as a neut. adjective to match the neut. now jagat (जगत्).

Thus, it is indeed the compound स+अहन्ता = साहन्ता, but changes due to the gender change. There are essentially no masc. or neut. words ending in आ, so it is transformed to end in अ.

sa-mano-manana-Adika (स-मनस्+मनन+आदिक) = with mind (मनस्) and its activities etc. (मनन+आदिक). Here Adika becomes etc. since the mentioned two words are beginning of a list of activities (not specified!)

a-vidyamAna (अविद्यमान) = non (अ) existing (विद्यमान). This adjective of the world appears in line 2.

My edition (Pansikar) does not have a typo in the AB commentary. I prefer it to printed books(:-))

It has yad+dRk+mAtram = yaddRGmAtram (यद्दृङ्मात्रम्) and has the meaning "what is just pure observation (without interaction) ". The last word मात्रम् gives the meaning of just, only.

I hope that resolves all the ???.

~vlm.54. The viewer of truth, who is freed from his views of egoism and tuism, and has got off from the deluded and its delusive thoughts, doth verily behold the true entity of god in his presence, in the utter absence of all worldly thoughts from his mind.

~sv.54 Thus, when all these are rejected, the reality alone remains in which there is no conditioning, naught conditioned.

दृश् #dRz -> #paridRz - to look at, see, behold, regard, consider, find out, know: Pass. paridRzyate (pf. *paridadRze), to be observed or become visible: Caus. paridarzayati, to show, explain •• to be described, kaTakatve 'kRte 'dRSTe suvarNatvam ivAtatam | kevalam nirmalam zuddham brahmaiva paridRzyate || y3080.049 +

55|Ø

यत्र नो वासना नैव वासको नैव वास्यता ।

yatra no_ vAsanA naiva vAsako_ naiva vAsyatA |

केवलम् केवलीभाव: संशान्तकलनभ्रम: ॥५५॥

kevalam kevalI.bhAva: samzAnta-kalana-bhrama: ||55||

yatra no_ vAsanA – where there is no vAsanA.Habit =

na_eva vAsaka: - nor anything habituate =

na_eva vAsyatA – nor any habituation =

kevalam kevalI.bhAva: - there is wholly wholeness of being =

samzAnta-kalana-bhrama: - and quieted imupsive delusion.

~sv.55 It may be styled the being or the non-being, but it alone is.

~vlm.55. Where there is no desirer or desire or the desired object, but the only thought of the one unity, there is an end of all error and misery.

Øtt.#vAsanA – habituation •• #vAsaka – habit • #vAsya‑ - to be habituated • #vAsyatA •• yatra no_ vAsanA naiva vAsako_ naiva vAsyatA | kevalam kevalI.bhAva: samzAnta-kalana-bhrama: || y6041.055.

यस्य सत्योऽप्यसत्यो वा शून्य एव हि यक्षक: ।

yasya satyo_'py_a-satyo_ vA zUnya_ eva hi yakSaka: |

विलीनस्तस्य कैवल्यात्किमन्यदवशिष्यते ॥५६॥

vilInas_tasya kaivalyAt_kim anyad_avaziSyate ||56||

for someone

what is real or unreal

is really only empty

when the yakSaka.Guard of the Lord of Wealth vanishes

what remains but the whole treasury

~vlm.56. He whose mind is freed from the true and false bugbears of common and imaginary error, and is settled in the thought of one unity alone, sees nothing but the unity before him.

~sv.56 56-57 Mental conditioning is illusory non-being, like a ghost; when it is laid, the illusion of creation also vanishes.

57|Ø

शून्य एव हि वेताल इव_इत्थम् चित्त-वासना ।

zUnya_ eva hi vetAla_ iva_ittham citta-vAsanA |

उदितेयम् जगन्-नाम्नी तच्.छान्तौ शान्तिर्.अक्षता ॥५७॥

uditA_iyam jagan-nAmnI tac.chAntau zAnti:_ akSatA ||57||

as empty of reality as a Zombie

such is Affective Imprinting

for tho

thus affective vAsanA has arisen as "the world"

even so

in that quiet

peace is unbroken

~vlm.57. The desires of the mind, rise as goblins in the midwaysky; and the thoughts of the world rove about the sphere of the mind, as the numerous worlds revolve in the sky hence there is no peace of the soul, unless these subside to rest.

अहन्तायाम् जगति च मृग.तृष्णा-जले च य: ।

स=आस्थस् तम् धिग्_घत-नरम् न.उपदेश्यस् त्व्.असाव्_इति ॥५८॥

ahantAyAm jagati ca mRga.tRSNA-jale ca ya: |

sa=Asthas_tam dhik_ ghata-naram na_upadezyas_tv_asAv_iti ||58||

ahantAyAm jagati ca - in "I"ness and in the world

mRga.tRSNA-jale ca - and in mirage also =

ya: - who =

sa=Astha: - x =

tam dhik_ ghata-naram - shame on that

na_upadezyas_tv_asAv_iti – but such a one is not teachable.

~sv.58 He who takes this egosense and this mirage known as creation to be real, he is unfit to be instructed. Preceptors instruct only a man endowed with wisdom, not foolish men.

~vlm.58. It is useless to advise the man to wisdom, who is elated by his egoism, and is deluded by the waters of the mirage of this evanescent world.

59|Ø

जीवम् विवेकिनाम् इह.उपदिशन्ति तज्ज्ञा

jIvam vivekinAm iha _upadizanti tajjJA:_

नो बालम् उद्भ्रमम् अ-सन्.मयम् आर्य-मुक्तम् ।

no* bAlam udbhramam a-san.mayam Arya-muktam |

अज्ञम् प्रशास्ति किल य: कनक-अवदाताम्

ajJam prazAsti kila ya: kanaka-avadAtAm

स स्वप्न-दृष्ट-पुरुषाय सुताम् ददाति ॥५९॥

sa* svapna-dRSTa-puruSAya sutAm dadAti ||59||

jIvam vivekinAm iha_upadizanti tajjJA

- x =

no_ bAlam udbhramam a-san.mayam Arya-muktam

- x =

ajJam prazAsti kila ya: kanaka-avadAtAm

- x =

sa_ svapna-dRSTa-puruSAya sutAm dadAti

- x.

~sv.59 The latter [foolish men] pin their faith and hope on the world-appearance, like the ignorant man who bestows his daughter in marriage to the man seen only in his dream!

~vlm.59. Wise men should advise the prudent only, and throw away their instruction to boys that are wandering in error, and are shunned by good people. To give good counsel to the ignorant, is as offering a fair daughter in marriage to the spectre of man seen in a dream.

~AB. ... Aryair muktam ... ||

oॐm

DAILY READINGS mo 4September

fm3087 1.sp04 THE TEN brahmAs .z12

https://www.dropbox.com/s/wndh0bq8i6q8g5a/fm3087%201.sp04%20THE%20TEN%20brahmAs%20.z12.docx?dl=0

fm6042 2.sp04 The EVOLUTION OF DEITY .z32

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fm7140 3.sp4..5 The muni & the Hunter .z65

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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

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fm6041 2.sp02.03 Evolution of the Subtle Body .z59.docx

Jiva Das

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FM.6.1.FM.6.49

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FM6041 EVOLUTION OF THE SUBTLE BODY 2.SP02 .z59

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FM.6.41 EVOLUTION OF THE SUBTLE BODY 2.SP02

शिव: किम् उच्यते, देव, परम् ब्रह्म किम् उच्यते ।

ziva: kim ucyate, deva, param brahma kim ucyate |

आत्मा किम् उच्यते, नाथ, परमात्मा किम् उच्यते ॥६।४१।१॥

AtmA kim ucyate, nAtha, paramAtmA kim ucyate ||6|41|1||

तत् सत् किम्चित्_न किम्चित्_च शून्यम् विज्ञानम् एव च ।

tat sat kimcit_na kimcit_ca zUnyam vijJAnam eva ca |

इति.आदि.भेद:_भगवन्*_त्रिलोक.ईश किम् उच्यते ॥६।४१।०२॥

iti.Adi.bheda:_bhagavan*_triloka.Iza kim ucyate ||6|41|2||

अन्.आद्यन्तम् अन्.आभासम् सत् किम्चित्_इह विद्यते ।

an.Adyantam an.AbhAsam sat kimcit_iha vidyate |

इन्द्रियाणाम् अगम्यत्वात्_यन्_न किम्चित्_इव स्थितम् ॥६।४१।०३॥

indriyANAm agamyatvAt_yan_na kimcit_iva sthitam ||6|41|3||

यत्_इन्द्रियाणाम् बुद्धि.आदि.युक्तानाम् अपि_अ.दृश्यताम् ।

yat_indriyANAm buddhi.Adi.yuktAnAm api_a.dRzyatAm |

गतम् तत् कथम्, ईशान, तु_अशङ्केन_उपगम्यते ॥६।४१।०४॥

gatam tat katham, IzAna, tu_azaGkena_upagamyate ||6|41|4||

ईश्वर* उवाच ।

Izvara* uvAca ||

य:_मुमुक्षु:_अविद्य.अंश: केवल:_नाम सात्त्विक: ।

ya:_mumukSu:_avidya.aMza: kevala:_nAma sAttvika: |

सात्त्विकै: एव स:_अविद्या.भागै: शास्त्र.आदि.नामभि: ॥६।४१।०५॥

sAttvikai: eva sa:_avidyA.bhAgai: zAstra.Adi.nAmabhi: ||6|41|5||

अ.विद्याम् श्रेष्ठया श्रेष्ठाम् क्षालयन्*_इह तिष्ठति ।

a.vidyAm zreSThayA zreSThAm kSAlayan*_iha tiSThati |

मलम् मलेन_अपहरन् युक्ति.ज्ञ:_रजक:_यथा ॥६।४१।०६॥

malam malena_apaharan yukti.jJa:_rajaka:_yathA ||6|41|6||

काकतालीय.वत् पश्चात्_अविद्या.क्षय* आगते ।

kAkatAlIya.vat pazcAt_avidyA.kSaya* Agate |

प्रपश्यति_आत्मना_इव_आत्मा स्वभावस्य_एव निश्चय: ॥६।४१।०७॥

prapazyati_AtmanA_iva_AtmA svabhAvasya_eva nizcaya: ||6|41|7||

यथा कथम्.चित्_अङ्गारे निघृष्य क्षालयत्**शिशु: ।

yathA katham.cit_aGgAre nighRSya kSAlayat**zizu: |

कर.नैर्मल्यम् आप्नोति कार्ष्ण्य.अङ्गार.क्षये यथा ॥६।४१।०८॥

kara.nairmalyam Apnoti kArSNya.aGgAra.kSaye yathA ||6|41|8||

यथा कथम्.चित्**शास्त्रात्_यै:_भागै:_भागम् विचारयेत् ।

yathA katham.cit**zAstrAt_yai:_bhAgai:_bhAgam vicArayet |

सात्त्विक:_तामस:_भाग:_द्वयो:_आत्म.उदय:_तथा ॥६।४१।०९॥

sAttvika:_tAmasa:_bhAga:_dvayo:_Atma.udaya:_tathA ||6|41|9||

पश्यति_आत्मानम् आत्मा_एव विचारयति च_आत्मना ।

pazyati_AtmAnam AtmA_eva vicArayati ca_AtmanA |

आत्मा_एव_इह_अस्ति न_अ.विद्या` इति_अविद्या.क्षयम् विदु: ॥६।४१।१०॥

AtmA_eva_iha_asti na_a.vidyA iti_avidyA.kSayam vidu: ||6|41|10||

यावत् किम्चित्_इदम् वस्तु नाना न_आत्म.अवगम्यताम् ।

yAvat kimcit_idam vastu nAnA na_Atma.avagamyatAm |

क्रमा गुरु.उपदेशा_अथ न_आत्म.ज्ञानस्य कारणम् ॥६।४१।११॥

kramA guru.upadezA_atha na_Atma.jJAnasya kAraNam ||6|41|11||

गुरु:_हि_इन्द्रिय.वृत्त्या_आत्मा ब्रह्म सर्व.इन्द्रिय.क्षयात् ।

guru:_hi_indriya.vRttyA_AtmA brahma sarva.indriya.kSayAt |

यत्_वस्तु यत् क्षये प्राप्यम् तत् तस्मिन् सति न_आप्यते ॥६।४१।१२॥

yat_vastu yat kSaye prApyam tat tasmin sati na_Apyate ||6|41|12||

अकारणानि_अपि प्राप्ता भृशम् कारणताम् द्विज ।

akAraNAni_api prAptA bhRzam kAraNatAm dvija |

क्रमा गुरु.उपदेशात्_या आत्म.ज्ञानस्य सिद्धये ॥६।४१।१३॥

kramA guru.upadezAt_yA Atma.jJAnasya siddhaye ||6|41|13||

क्रमे गुरु.उपदेशानाम् प्रवृत्ते शिष्य.बोधत: ।

krame guru.upadezAnAm pravRtte ziSya.bodhata: |

अ.निर्देश्य:_अपि_अ.दृश्य:_अपि स्वयम् आत्मा प्रसीदति ॥६।४१।१४॥

a.nirdezya:_api_a.dRzya:_api svayam AtmA prasIdati ||6|41|14||

शास्त्र.अर्थै:_बुध्यते न_आत्मा गुरो:_वचनत:_न च ।

zAstra.arthai:_budhyate na_AtmA guro:_vacanata:_na ca |

बुध्यते स्वयम् एव_एष* स्वबोध.वशत:_तत: ॥६।४१।१५॥

budhyate svayam eva_eSa* svabodha.vazata:_tata: ||6|41|15||

गुरु.उपदेश.शास्त्र.अर्थै:_विना च_आत्मा न बुध्यते ।

guru.upadeza.zAstra.arthai:_vinA ca_AtmA na budhyate |

एतत् संयोग.सत्ता_एव स्व.आत्म.ज्ञान.प्रकाशिनी ॥६।४१।१६॥

etat saMyoga.sattA_eva sva.Atma.jJAna.prakAzinI ||6|41|16||

गुरु.शास्त्र.अर्थ.शिष्याणाम् चिर.संयोग.सत्तया ।

guru.zAstra.artha.ziSyANAm cira.saMyoga.sattayA |

अहनि_इव जनाचार* आत्म.ज्ञानम् प्रवर्तते ॥६।४१।१७॥

ahani_iva janAcAra* Atma.jJAnam pravartate ||6|41|17||

कर्म.बुद्धि.इन्द्रिय.आद्यन्त.सुख.दु:ख.आदि.संक्षये ।

karma.buddhi.indriya.Adyanta.sukha.du:kha.Adi.saMkSaye |

शिव* आत्मा_इति कथित:_तत्_सत्_इति.आदि.नामभि: ॥६।४१।१८॥

ziva* AtmA_iti kathita:_tat_sat_iti.Adi.nAmabhi: ||6|41|18||

यत्र_इदम् अखिलम् न_अस्ति तत्_रूपेन_एव च_अस्ति वा ।

yatra_idam akhilam na_asti tat_rUpena_eva ca_asti vA |

तदा_आकाशात्_अच्छतरम् अनन्तम् सत्_इव_अस्ति हि ॥६।४१।१९॥

tadA_AkAzAt_acchataram anantam sat_iva_asti hi ||6|41|19||

अ.विश्रान्ततया यत्र तनु.विद्यै:_मुमुक्षुभि: ।

a.vizrAntatayA yatra tanu.vidyai:_mumukSubhi: |

विचित्र.शुद्ध.मनन.कलङ्क.कलित.आत्मभि: ॥६।४१।२०॥

vicitra.zuddha.manana.kalaGka.kalita.Atmabhi: ||6|41|20||

अदूर* एव विष्ठद्भि:_जीवन्मुक्तस्य दृक्.पथे ।

adUra* eva viSThadbhi:_jIvanmuktasya dRk.pathe |

मोक्ष.उपासक.बोधाय शास्त्रार्थ.रचनाय च ॥६।४१।२१॥

mokSa.upAsaka.bodhAya zAstrArtha.racanAya ca ||6|41|21||

ब्रह्मा.इन्द्र.रुद्र.प्रमुखै:_लोकपालै: सु.पण्डितै: ।

brahmA.indra.rudra.pramukhai: lokapAlai: su.paNDitai: |

पुराण.वेद.सिद्धान्त.सिद्धये भावित.आत्मभि: ॥६।४१।२२॥

purANa.veda.siddhAnta.siddhaye bhAvita.Atmabhi: ||6|41|22||

चित्_ब्रह्म शिव* आत्म.ईश.परमात्मा.ईश्वर=आदिका ।

cit_brahma ziva* Atma.Iza.paramAtmA.Izvara=AdikA |

एतस्मिन्_कल्पिता सम्ज्ञा नि:सम्ज्ञे पृथक्.ईश्वरे ॥६।४१।२३॥

etasmin_kalpitA samjJA ni:samjJe pRthak.Izvare ||6|41|23||

एवम् एतत्_जगत् तत्त्वम् स्वम् तत्त्वम् शिव.नामकम् ।

evam etat_jagat tattvam svam tattvam ziva.nAmakam |

सर्वथा सर्वदा सर्व* सर्वम् यत् सुखम् आस्व भो ॥६।४१।२४॥

sarvathA sarvadA sarva* sarvam yat sukham Asva bho ||6|41|24||

शिव* आत्मा परम् ब्रह्मा_इति.आदि=शब्दै:_तु भिन्नता ।

ziva* AtmA param brahmA_iti.Adi=zabdai:_tu bhinnatA |

पुरातनै:_विरचिता तस्य भेद:_न वस्तुत: ॥६।४१।२५॥

purAtanai:_viracitA tasya bheda:_na vastuta: ||6|41|25||

एवम् देव.अर्चनम् नित्यम् ज्ञ: कुर्वन्_*मुनि.नायक ।

evam deva.arcanam nityam jJa: kurvan_*muni.nAyaka |

यत्र_अस्मत्.आदय:_भृत्या:_तत् प्रयान्ति परम् पदम् ॥६।४१।२६॥

yatra_asmat.Adaya:_bhRtyA:_tat prayAnti param padam ||6|41|26||

अविद्यमानम् एव_इदम् विद्यमानम् इव स्थितम् ।

avidyamAnam eva_idam vidyamAnam iva sthitam |

यथा तत्_मे समासेन, भगवन्, वक्तुम् अर्हसि ॥६।४१।२७॥

yathA tat_me samAsena, bhagavan, vaktum arhasi ||6|41|27||

ईश्वर* उवाच ।

Izvara* uvAca ||

स:_असौ ब्रह्मादि.शब्दार्थ: संविदम् विद्धि केवलम् ।

स्वच्छम् आकाशम् अपि_अस्य स्थूलम् मेरु:_अणो:_इव ॥६।४१।२८॥

sa:_asau brahmAdi.zabdArtha: saMvidam viddhi kevalam |

svaccham AkAzam api_asya sthUlam meru:_aNo:_iva ||6|41|28||

सा वेद्यम् इह गच्छन्ती याति छिन्नम् अयोग्यताम् ।

sA vedyam iha gacchantI yAti chinnam ayogyatAm |

अपि_अवेद्यवती नूनम् उन्मनि.अन्त.पद.स्थिता ॥६।४१।२९॥

api_avedyavatI nUnam unmani.anta.pada.sthitA ||6|41|29||

क्षणात्_भावित.वेद्यत्वात्_अहन्ताम् अनुगच्छति ।

kSaNAt_bhAvita.vedyatvAt_ahantAm anugacchati |

पुरुषत्वात् पुमान् स्वप्ने वन.वरणताम् इव ॥६।४१।३०॥

puruSatvAt pumAn svapne vana.varaNatAm iva ||6|41|30||

अस्य_अहन्ता.आदि.रूपाया:_देशताम् कालताम् गता: ।

asya_ahantA.Adi.rUpAyA:_dezatAm kAlatAm gatA: |

सम्पद्यन्ते तत: शून्य.रूपिण्य: सख्य* एव ता: ॥६।४१।३१॥

sampadyante tata: zUnya.rUpiNya: sakhya* eva tA: ||6|41|31||

नाभि: संविलता सा_एव सत्ता जीव.अभिधानिका ।

nAbhi: saMvilatA sA_eva sattA jIva.abhidhAnikA |

भवति स्पन्द.विज्ञाना पवनस्य_इव लेखिका ॥६।४१।३२॥

bhavati spanda.vijJAnA pavanasya_iva lekhikA ||6|41|32||

जीव.शक्ति:_तथा.भूता निश्चय.एक.विलासिनी ।

jIva.zakti:_tathA.bhUtA nizcaya.eka.vilAsinI |

बुद्धिताम् अनुयाता सा भवति_अज्ञ.पदे स्थिता ॥६।४१।३३॥

buddhitAm anuyAtA sA bhavati_ajJa.pade sthitA ||6|41|33||

शब्द.शक्त्या क्रिया.शक्त्या ज्ञान.शक्त्या_अनुगम्यते ।

zabda.zaktyA kriyA.zaktyA jJAna.zaktyA_anugamyate |

प्रत्येकम् प्रस्पुरन्ति_अन्त:_अ.प्रदर्शित.रूपया ॥६।४१।३४॥

pratyekam praspuranti_anta:_a.pradarzita.rUpayA ||6|41|34||

मिलित्वा_एष* गण: क्षिप्रम् स्मृतिम् सम्.अनुकूलयन् ।

militvA_eSa* gaNa: kSipram smRtim sam.anukUlayan |

मन:_भवति भूत.आत्म.बीजम् संकल्प.शाखिन: ॥६।४१।३५॥

mana:_bhavati bhUta.Atma.bIjam saMkalpa.zAkhina: ||6|41|35||

आतिवाहिक.देह.उक्ति.भाजनम् तत्_विदु:_बुधा: ।

AtivAhika.deha.ukti.bhAjanam tat_vidu:_budhA: |

अन्तस्थया ब्रह्म.शक्त्या ज्ञ.रूपम् स्वात्मना_आत्म.दृक् ॥६।४१।३६॥

antasthayA brahma.zaktyA jJa.rUpam svAtmanA_Atma.dRk ||6|41|36||

सम्पद्यमाना* एव_अस्मिन्*_चेतसि_इमा* हि शक्तय: ।

sampadyamAnA* eva_asmin*_cetasi_imA* hi zaktaya: |

पश्चात्_इह बहिष्ठा:_ता* उद्यन्ति_अनुदिता* अपि ॥६।४१।३७॥

pazcAt_iha bahiSThA:_tA* udyanti_anuditA* api ||6|41|37||

वात.सत्ता स्पन्द.सत्ता स्पर्श.सत्ता तथैव च ।

vAta.sattA spanda.sattA sparza.sattA tathaiva ca |

त्वक्.सत्ता तेजसाम् सत्ता तथा सत्ता प्रकाशिनी ॥६।४१।३८॥

tvak.sattA tejasAm sattA tathA sattA prakAzinI ||6|41|38||

रूप.सत्ता जल.सत्ता स्वादु.सत्ता तथैव च ।

rUpa.sattA jala.sattA svAdu.sattA tathaiva ca |

तथैव रस.सत्ता च गन्ध.सत्ता तथैव च ॥६।४१।३९॥

tathaiva rasa.sattA ca gandha.sattA tathaiva ca ||6|41|39||

भू.सत्ता हेम.सत्ता च पिण्ड.सत्ता च पीवरी ।

bhU.sattA hema.sattA ca piNDa.sattA ca pIvarI |

देश.सत्ता काल.सत्ता सर्व.आढ्य.आकार.वर्जिता ॥६।४१।४०॥

deza.sattA kAla.sattA sarva.ADhya.AkAra.varjitA ||6|41|40||

सर्व.सत्ता.गणम् च एतत् क्रोडी.कृत्य स्वरूपवत् ।

sarva.sattA.gaNam ca etat kroDI.kRtya svarUpavat |

स्फुरति_आश्रित्य पत्र.आदि बीजम् बीज.आदिताम् गतम् ॥६।४१।४१॥

sphurati_Azritya patra.Adi bIjam bIja.AditAm gatam ||6|41|41||

एतत् पुर्यष्टकम् विद्धि देह:_अयम् च_अतिवाहिक: ।

etat puryaSTakam viddhi deha:_ayam ca_ativAhika: |

अपारबोधम् एतत् तु स्फुरति_अङ्ग विभागवत् ॥६।४१।४२॥

apArabodham etat tu sphurati_aGga vibhAgavat ||6|41|42||

एवम्.आदि.अङ्ग.सम्पन्नम् सम्पन्नम् न च किम्चन ।

evam.Adi.aGga.sampannam sampannam na ca kimcana |

न ज्ञानम् न च तत्.रूपम् न विदा_अ.चित.चेतनम् ॥६।४१।४३॥

na jJAnam na ca tat.rUpam na vidA_a.cita.cetanam ||6|41|43||

परम् परे प्रस्फुरितम् केवलम् केवल.आत्म सत् ।

param pare prasphuritam kevalam kevala.Atma sat |

जल.पीठस्य जठरे जल.द्रव.विलासवत् ॥६।४१।४४॥

jala.pIThasya jaThare jala.drava.vilAsavat ||6|41|44||

संवित्.संवेदन.एक.आत्म पृथक्_एतत्_अ.चेतनम् ।

saMvit.saMvedana.eka.Atma pRthak_etat_a.cetanam |

सम्पद्यते परिज्ञातम् संकल्प.नगर.उपमम् ॥६।४१।४५॥

sampadyate parijJAtam saMkalpa.nagara.upamam ||6|41|45||

संवेदनात् परिज्ञानात्**शिवताम् एव गच्छति ।

saMvedanAt parijJAnAt**zivatAm eva gacchati |

अज्ञातम् एव वा यत् तत् कथम् गच्छति वस्तुताम् ॥६।४१।४६॥

ajJAtam eva vA yat tat katham gacchati vastutAm ||6|41|46||

अथ_एतत्_विन्दते स्वान्त:संकल्पात्_अंशताम् स्वत: ।

atha_etat_vindate svAnta:saMkalpAt_aMzatAm svata: |

तन्.मात्र.सत्ता तस्य_अणो:_एताम् पश्यति देहके ॥६।४१।४७॥

tan.mAtra.sattA tasya_aNo:_etAm pazyati dehake ||6|41|47||

सर्वम् स्थूलत्वम् आपन्नम् तदेव_आशु प्रपश्यति ।

sarvam sthUlatvam Apannam tadeva_Azu prapazyati |

तस्य तत्.मात्र.रन्ध्राणि यथादेशम् प्रपश्यति ॥६।४१।४८॥

tasya tat.mAtra.randhrANi yathAdezam prapazyati ||6|41|48||

तत: पुरुष.रूप.एक.भावनात् पुरुष.आकृतिम् ।

tata: puruSa.rUpa.eka.bhAvanAt puruSa.AkRtim |

काकतालीय.वत्_दृष्ट्वा तुष्टम् पुष्टम् भवति_अलम् ॥६।४१।४९॥

kAkatAlIya.vat_dRSTvA tuSTam puSTam bhavati_alam ||6|41|49||

जीवत्_एतत्_अवस्थाकम् स्थितम् पश्यति देहकम् ।

jIvat_etat_avasthAkam sthitam pazyati dehakam |

असन्तम् एव गन्धर्व.पुरम् स्वप्न.नरम् यथा ॥६।४१।५०॥

asantam eva gandharva.puram svapna.naram yathA ||6|41|50||

गन्धर्व.नगर.आकारम् अपि स्वप्न.नर.उपमम् ।

gandharva.nagara.AkAram api svapna.nara.upamam |

जगत्_दु:खाय दु:खस्य का_अत्र युक्ति: परिक्षये ॥६।४१।५१॥

jagat_du:khAya du:khasya kA_atra yukti: parikSaye ||6|41|51||

वासना.वशत:_दु:खम् विद्यमाने च सा भवेत् ।

vAsanA.vazata:_du:kham vidyamAne ca sA bhavet |

अ.विद्यमानम् च जगत्_मृग.तृष्ण.अम्बु.भङ्गवत् ॥६।४१।५२॥

a.vidyamAnam ca jagat_mRga.tRSNa.ambu.bhaGgavat ||6|41|52||

अत: किम् वास्यते केन कस्य वा वासना कुत: ।

ata: kim vAsyate kena kasya vA vAsanA kuta: |

कथम् स्वप्न.नरेण_अङ्ग मृग.तृष्ण.अम्बु पीयते ॥६।४१।५३॥

katham svapna.nareNa_aGga mRga.tRSNa.ambu pIyate ||6|41|53||

स.द्रष्टरि तु स.अहन्ते स.मन:.मनन.आदिके ।

sa.draSTari tu sa.ahante sa.mana:.manana.Adike |

अविद्यमाने जगति यत् सत् तत् परिदृश्यते ॥६।४१।५४॥

avidyamAne jagati yat sat tat paridRzyate ||6|41|54||

यत्र न:_वासना नैव वासक:_नैव वास्यता ।

yatra na:_vAsanA naiva vAsaka:_naiva vAsyatA |

केवलम् केवली.भाव: संशान्त.कलन.भ्रम: ॥६।४१।५५॥

kevalam kevalI.bhAva: saMzAnta.kalana.bhrama: ||6|41|55||

यस्य सत्य:_अपि_अ.सत्य:_वा शून्य* एव हि यक्षक: ।

yasya satya:_api_a.satya:_vA zUnya* eva hi yakSaka: |

विलीन:_तस्य कैवल्यात् किम् अन्यत्_अवशिष्यते ॥६।४१।५६॥

vilIna:_tasya kaivalyAt kim anyat_avaziSyate ||6|41|56||

शून्य* एव हि वेताल* इव_इत्थम् चित्त.वासना ।

zUnya* eva hi vetAla* iva_ittham citta.vAsanA |

उदिता_इयम् जगत्.नाम्नी तत्**शान्तौ शान्ति:_अक्षता ॥६।४१।५७॥

uditA_iyam jagat.nAmnI tat**zAntau zAnti:_akSatA ||6|41|57||

अहन्तायाम् जगति च मृग.तृष्णा.जले च य: ।

ahantAyAm jagati ca mRga.tRSNA.jale ca ya: |

स=आस्थ:_तम् धिक्_घत.नरम् न_उपदेश्य:_तु_असाउ_इति ॥६।४१।५८॥

sa=Astha:_tam dhik_ghata.naram na_upadezya:_tu_asAu_iti ||6|41|58||

जीवम् विवेकिनाम् इह_उपदिशन्ति तज्ज्ञा:_

jIvam vivekinAm iha_upadizanti tajjJA:_

नो* बालम् उद्भ्रमम् अ.सन्.मयम् आर्य.मुक्तम् ।

no* bAlam udbhramam a.san.mayam Arya.muktam |

अज्ञम् प्रशास्ति किल य: कनक.अवदाताम्

ajJam prazAsti kila ya: kanaka.avadAtAm

स* स्वप्न.दृष्ट.पुरुषाय सुताम् ददाति ॥६।४१।५९॥

sa* svapna.dRSTa.puruSAya sutAm dadAti ||6|41|59||

oॐm

VASISHTHA asked Brahmaa —

शिव: किम् उच्यते, देव, परम् ब्रह्म किम् उच्यते ।

ziva: kim ucyate, deva, param brahma kim ucyate |

आत्मा किम् उच्यते, नाथ, परमात्मा किम् उच्यते ॥६।४१।१॥

AtmA kim ucyate, nAtha, paramAtmA kim ucyate ||6|41|1||

What is it that is called "Shiva"?

Divinity, what is it that is called "Brahman, the Immensity"?

what is it that is called "self" tho not what is said to be "Superself"

*vlm. …; and what is the meaning of soul, and what is its difference from the supreme soul?

*jd.1 ziva: kim ucyate what is it that is called "shiva" deva o Divinity param brahma kim ucyate what is it that is called "the brahman.Immensity"? AtmA kim ucyate what is it that is called "self" nAtha / na_atha – [wordplay] Lord / not then paramAtmA kim ucyate what is it that is called "Superself"?

तत् सत् किम्चित्_न किम्चित्_च शून्यम् विज्ञानम् एव च ।

tat sat kimcit_na kimcit_ca zUnyam vijJAnam eva ca |

इति.आदि.भेद:_भगवन्*_त्रिलोक.ईश किम् उच्यते ॥६।४१।०२॥

iti.Adi.bheda:_bhagavan*_triloka.Iza kim ucyate ||6|41|2||

"tat.That, sat.Being;

something and not something,

empty and yet understood to be"..

is this the definition, Lord of the Three Worlds, that it is given?

*vlm. All that exists is the true entity and all else is non.entity.

What is the emptiness that is nothing? What philosophy knows everything?

Explain to me these differences, for you Lord know them all."

tat.That sat.Real/Being.So kiMcit.whatever/somewhat na.not.kiMcit.whatever/somewhat ca.and/also zUnya.empty/void.m vijJAna.understanding/information.m eva.indeed\only/very ca.and/also iti.so/"thus".Adi.&c.bheda .division/difference: Bhagavan* trilokeza.Lord.of.3.Worlds kim.!? ucyate.is.said.to.be/called

अन्.आद्यन्तम् अन्.आभासम् सत् किम्चित्_इह विद्यते ।

an.Adyantam an.AbhAsam sat kimcit_iha vidyate |

इन्द्रियाणाम् अगम्यत्वात्_यन्_न किम्चित्_इव स्थितम् ॥६।४१।०३॥

indriyANAm agamyatvAt_yan_na kimcit_iva sthitam ||6|41|3||

without beginning or end

without projection

being anything in.the.world is known.to.be

by.means.of the.sense.organs

when they are not going,

it is not situate as anything

*vlm.3. The god replied..There exist a sat ens, which is without beginning and end; and without any appearance, or reflexion of its own; and this entity appears as a non entity, owing to its imperceptibility by the senses.

*AB. anAdyantam Adyanta.paricchedAbhyAm khato avyAvrttam | anAbhAsam AbhAsantara.nirapekSam svayaM.jyoti: | IdRzam sadvastu iha khe mahimni khata eva vidyate na deza.kAla.dharma.jyotir.Adi.parApekSa.sattayA parAdhIna.vyAvRttyA cety artha: | ivakAras tatra kimcittvAder api mithyAtva.dyotana.artha: ||

* an.Adyantam – without beginning or end an.AbhAsam – un.apparent sat kimcit_iha vidyate – being whatever here is known to exist indriyANAm.of.the.sense.organs from/thru agamyatva.inaccessibility.At yad.what/which na.not kiMcit.whatever/somewhat iva.like/as.if sthita.existent/situate.m

यत्_इन्द्रियाणाम् बुद्धि.आदि.युक्तानाम् अपि_अ.दृश्यताम् ।

yat_indriyANAm buddhi.Adi.yuktAnAm api_a.dRzyatAm |

गतम् तत् कथम्, ईशान, तु_अशङ्केन_उपगम्यते ॥६।४१।०४॥

gatam tat katham, IzAna, tu_azaGkena_upagamyate ||6|41|4||

yat.which/what of/for the indriya.sense.organ.s.ANAm Buddhi.realizing.mind.Adi.&c.yukta.fitting.AnAm api.even/tho a.non.dRzya.percept/object.tA.ness.m =

gata.gone.m tad.that.one

how then, Sovran.Iishaana, tu

becuz.of non.doubt coming.near.e

*vlm.4. Vasishtha rejoined..If this entity, lord! is not perceptible by the organs of sense, and unknowable by the understanding, bow then, O Isána! is it to be known at all.

=upagamyat.coming.near adhigamyate get at | azaGkena without doubt.

~*agamyatva.inaccessibility/unintelligibility

~*agamya.inaccessible/unintelligible

~*indriyANAm.of.the.sense.organs

THE LORD.IISHVARA said—

य:_मुमुक्षु:_अविद्य.अंश: केवल:_नाम सात्त्विक: ।

ya:_mumukSu:_avidya.aMza: kevala:_nAma sAttvika: |

सात्त्विकै: एव स:_अविद्या.भागै: शास्त्र.आदि.नामभि: ॥६।४१।०५॥

sAttvikai: eva sa:_avidyA.bhAgai: zAstra.Adi.nAmabhi: ||6|41|5||

ya: mumukSu: one who is a Seeker avidyA.aMza: is a bit of ignorance

kevala: nAma sAttvika: sAttvika.i: eva sas avidyA.bhAga,s.i: zAstra.Adi.nAma.bhi:

*vwv.1750.1751. y6.41.5.6. That person who aspires after liberation. having ignorance in part, named pure #sattvika (or endowed with goodness and virtuous deeds), lives here wiping away the lower kind of ignorance with the higher one (consisting of) the #sAttvika part of ignorance alone, called the scripture and the like, thus destroying (or removing) impurity by impurity, as a washerman knowing the means (removes dirt by dirt).

*vlm.5. The god replied..The man that desires his salvation, and yet sticks to his ignorance, is a sage by name only; and such men are subjected to greater ignorance, by the sástras they are guided by.

अ.विद्याम् श्रेष्ठया श्रेष्ठाम् क्षालयन्*_इह तिष्ठति ।

a.vidyAm zreSThayA zreSThAm kSAlayan*_iha tiSThati |

मलम् मलेन_अपहरन् युक्ति.ज्ञ:_रजक:_यथा ॥६।४१।०६॥

malam malena_apaharan yukti.jJa:_rajaka:_yathA ||6|41|6||

avidyA.Nescience .m zreSTha.yA zreSTha.Am kSalayan.cleansing iha.here tiSThat.stand/remaining.i mala.stain.m mala.stain.ena apaharan.removing yukti.reason(able)/juncture.jJa.wise/knower: rajaka.washerman

: yathA.as/how

*vlm.6. Let one ignorance remove another, as a washerman cleanses one dirt by another, (i. e. Let the erroneous and mutually discordant theories of the sástras, refute the errors of one another).

काकतालीय.वत् पश्चात्_अविद्या.क्षय* आगते ।

kAkatAlIya.vat pazcAt_avidyA.kSaya* Agate |

प्रपश्यति_आत्मना_इव_आत्मा स्वभावस्य_एव निश्चय: ॥६।४१।०७॥

prapazyati_AtmanA_iva_AtmA svabhAvasya_eva nizcaya: ||6|41|7||

like the Coconut Crow

when Ignorance has been removed

he beholds

as.if by himself

the Self

quite certain of his self.nature

kAkatAlIya.Coconut.Crow.vat.like/-ful pazcAt.after avidyA.Nescience .kSaya.decay/wither/fall Agata.having.gone.to.e prapazyat.i with/bmo Atma.Self.nA iva.like/as.if Atma.Self of svabhAva.own.becoming.sya eva.very/only/indeed nizcaya.certainty/assurance:

=kAkatAliya like the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it, inexplicably; pazcAt after; prapazyati discovers.

*vwv.1752. y6.41.7. Afterwards, when the termination of ignorance has arrived accidentally (like the fall of fruit from a palmyra tree when the crow settles on it), the Self perceives (itself) by its own self. This is the certainty of its inherent nature.

*vlm.7. When the error of ignorance, are removed by the opposition to each other; it is then that the soul appears of itself to view as a matter of course.

*jd.7 kAkatAlIya.vat like the Coconut Crow pazcAt_avidyA.kSaya Agate after ignorance has come to removal prapazyati_AtmanA iva AtmA he beholds the Self as.if by himself svabhAvasya eva nizcaya: quite certain of his self.nature.

यथा कथम्.चित्_अङ्गारे निघृष्य क्षालयत्**शिशु: ।

yathA katham.cit_aGgAre nighRSya kSAlayat**zizu: |

कर.नैर्मल्यम् आप्नोति कार्ष्ण्य.अङ्गार.क्षये यथा ॥६।४१।०८॥

kara.nairmalyam Apnoti kArSNya.aGgAra.kSaye yathA ||6|41|8||

yathA katham.cit – as somehow in/when aGgAra.hot.coal.e

nighRSya*

.kSalayan.cleansing zizu.infant/child: = kara.nairmalya.m Apnoti – he gets a stainless hand kArSNya.black.aGgAra.hot.coal.kSaya.decay/destruction/fall.decay/destruction/fall.e yathA.so/in.this.way

*vlm.8. As a child daubs his fingers by rubbing one piece of coal against another, (so is a man darkened the more by the tenets of contradictory sástras); but gets them cleansed by washing off his hands from both of them.

*sv.8 When a child is playing with charcoal, his hands become black. If he washes his hands but immediately plays again with charcoal, his hands become black again. However, if he does not handle charcoal again after washing, his hands can remain clean.

यथा कथम्.चित्**शास्त्रात्_यै:_भागै:_भागम् विचारयेत् ।

yathA katham.cit**zAstrAt_yai:_bhAgai:_bhAgam vicArayet |

सात्त्विक:_तामस:_भाग:_द्वयो:_आत्म.उदय:_तथा ॥६।४१।०९॥

sAttvika:_tAmasa:_bhAga:_dvayo:_Atma.udaya:_tathA ||6|41|9||

yathA.as/how kathaMcit.however from/thru Shâstra.At yais.w.which.ones bhAga.share\side.i: bhAga.share\side*.m vicAray<2B.queried.et sAttvika.Saattvic tAmasa.Taamasic bhAga.part/portion/share.s dvayos.re.the.two Atma.Self.udayan.rising.: tathA

*vlm.9. As they examine both sides of a question in a learned discussion, and the truth comes out from amidst them both, so the knowledge of the soul, appears from midst of the mist of ignorance.

*sv.9.10 Even so, if one enquires into the nature of the self and at the same time refrains from those actions that promote avidyA or ignorance, the darkness of ignorance vanishes. However, it is only the self that becomes aware of the self. Do not look upon this diversity as the self.

*VA as ignorance is enquired with the means of another ignorance

in form of shastras etc,

both these ignorances (tamasic and sattvic) are destroyed and Atman rises.

*AS: I don't think a sAttvika ignorance (avidyA) is intended here. sAttvika is the subject of the sentence.

It says: A sAttvika person should use parts of shastras to break apart tAmasika ideas and from such broken parts, Atman arises.
The idea is that unless the dark ideas are analyzed and broken up, they cannot be washed away.

* yathA.as/how kathaMcit.however from/thru Shâstra.At yais.w.which.ones bhAga.share\side.i: bhAga.share\side*.m vicAray<2B.queried.et sAttvika.Saattvic tAmasa.Taamasic bhAga.part/portion/share.s dvayos.re.the.two Atma.Self.udayan.rising.: tathA

पश्यति_आत्मानम् आत्मा_एव विचारयति च_आत्मना ।

pazyati_AtmAnam AtmA_eva vicArayati ca_AtmanA |

आत्मा_एव_इह_अस्ति न_अ.विद्या` इति_अविद्या.क्षयम् विदु: ॥६।४१।१०॥

AtmA_eva_iha_asti na_a.vidyA iti_avidyA.kSayam vidu: ||6|41|10||

only the self sees the Self and makes enquiry by itself

"Only the Self is here, not Ignorance"

such is said to be the destruction of Ignorance

pazyati AtmA.nam AtmA eva vicArayat.i ca with/bmo Atma.nA AtmA eva iha asti na avidyA iti avidyA.kSaya.m vidu:

*vwv.1753. y6.41.10. "The Self alone perceives itself. It investigates itself by its own self. The Self alone exists here; not ignorance." They consider the destruction of ignorance (as realisation) in this manner.

*vlm.10. When the soul perceives the soul, and scans it by itself; and as it comes to know it in itself, it is said to get rid of its ignorance, which is then said to be utterly detroyed.

यावत् किम्चित्_इदम् वस्तु नाना न_आत्म.अवगम्यताम् ।

yAvat kimcit_idam vastu nAnA na_Atma.avagamyatAm |

क्रमा गुरु.उपदेशा_अथ न_आत्म.ज्ञानस्य कारणम् ॥६।४१।११॥

kramA guru.upadezA_atha na_Atma.jJAnasya kAraNam ||6|41|11||

yAvat.as.much.as/while kiMcit.whatever/anything idam.this vastu.substance nAnA.various na.no/t Atma.Self.avagamya*.tA.ness.m = krama.order/process.A Guru.upadeza.instruction.A atha.next/then/&.so na.no/t Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.sya kAraNa.cause.m the course taught by the Teacher is not the cause of Self.Wisdom

*vlm.11. The paths of learning and the lectures of a preceptor, are not the proper means to the knowledge of the soul, until one comes to know the unity of this thing by his own intuition.

*sv.11.12 Do not entertain the feeling that self.knowledge is the result of the teaching of a preceptor. The guru or the preceptor is endowed with the mind and the senses; the self or Brahman is beyond the mind and the senses. That which is attained only after the other ceases, is not attained with its help while it still exists.

*AB. ata eva guru.zAstrAdi.nAnAbhedA na AtmA nApy AtmajJAna.hetava: Atma.svarUpasya jajJAnasya sAdhanApekSatavAdity AzayenAha—yAvad iti ||6|41|

* yAvat.as.much.as/while kiMcit.whatever/anything idam.this vastu.substance nAnA.various na.no/t Atma.Self.avagamya*.tA.ness.m = krama.order/process.A Guru.upadeza.instruction.A atha.next/then/&.so na.no/t Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.sya kAraNa.cause.m the course taught by the Teacher is not the cause of Self.Wisdom

गुरु:_हि_इन्द्रिय.वृत्त्या_आत्मा ब्रह्म सर्व.इन्द्रिय.क्षयात् ।

guru:_hi_indriya.vRttyA_AtmA brahma sarva.indriya.kSayAt |

यत्_वस्तु यत् क्षये प्राप्यम् तत् तस्मिन् सति न_आप्यते ॥६।४१।१२॥

yat_vastu yat kSaye prApyam tat tasmin sati na_Apyate ||6|41|12||

Guru hi.for/since indriya.sense.organ.vRtti.existence/behavior\usage\(verbal)function/idea.A Atma.Self.A brahma.Brahman.Immensity sarva.all/every.indriya.sense.organ.kSaya.decay/wither/fall.At yat.which/what vastu.substance yat.which/what kSaya.decay/wither/fall.e prApya.m tad.that.one tasmin.there in/when sat.Real/being.so.i na.no/t Apyate*

*vlm.12. All the preceptors of sástras, place the soul amidst the bodily senses; but Brahma is situated beyond the senses, and is known after subjection of sensible organs. So the thing which is obtainable in absence of something, is never to be had in the presence of that thing: (such is the antipathy of the soul and senses against one another).

*AB. tatropapattyantaram Aga—gurur iti indriyair vRttam tat puryaSTakam tadAtmA ||

अकारणानि_अपि प्राप्ता भृशम् कारणताम् द्विज ।

akAraNAni_api prAptA bhRzam kAraNatAm dvija |

क्रमा गुरु.उपदेशात्_या आत्म.ज्ञानस्य सिद्धये ॥६।४१।१३॥

kramA guru.upadezAt_yA Atma.jJAnasya siddhaye ||6|41|13||

a.kAraNAni_api prAptA

without cause though gotten

bhRzam kAraNatAm

suddenly a Causation

dvija

hey Twiceborn

kramA guru.upadezAt

yA which is in accordance with the Guru's teaching

Atma.jJAnasya siddhaye

for the Siddhi Empowerment of Atma.JnAna Self.Wisdom

*sv.13 However, though the instructions of a preceptor and all the rest of it are not really the means for the attainment of self.knowledge, they have come to be regarded as the means for it.

क्रमे गुरु.उपदेशानाम् प्रवृत्ते शिष्य.बोधत: ।

krame guru.upadezAnAm pravRtte ziSya.bodhata: |

अ.निर्देश्य:_अपि_अ.दृश्य:_अपि स्वयम् आत्मा प्रसीदति ॥६।४१।१४॥

a.nirdezya:_api_a.dRzya:_api svayam AtmA prasIdati ||6|41|14||

krame in accordance with

guru.upadezAnAm the instruction of the guru.s

pravRtte in engaging.in

ziSya.bodha.ta: thru the student's realization

tho it is inexplicable

though it is imperceptible

svayam AtmA prasIdati the Self yourself is clear manifest as Grace

*vlm.14. A course of lectures is of course calculated, to throw light on the student's knowledge of the knowables; but in matters of abstract knowledge and invisible soul, it is the soul itself that must throw its own light.

*sv. It is revealed only when all these come together. It is only when the scriptural knowledge, instructions of a preceptor and true disciple.ship come together that self.knowledge is attained.

शास्त्र.अर्थै:_बुध्यते न_आत्मा गुरो:_वचनत:_न च ।

zAstra.arthai:_budhyate na_AtmA guro:_vacanata:_na ca |

बुध्यते स्वयम् एव_एष* स्वबोध.वशत:_तत: ॥६।४१।१५॥

budhyate svayam eva_eSa* svabodha.vazata:_tata: ||6|41|15||

it is not by understanding the shAstra that the Self is realized

and not by the words of the guru

it is realized only by yourself

thru the self.realization of That

with/by.means.of Shâstra.artha.purpose/meaning/thing.stuff.s.i:_budhyat.realizing.e na.no/t Atma.Self.A Guru's.o: vacana.speech/voice.tas.from/thru na.no/t ca.and/too = budhyat.realizing.e svayam.oneself/Urself\own eva.very/only/indeed eSas.this.one sva.Urself/itself.bodha.Realization/awaking.vaza.force

.tas.from/thru tatas.thence/thus

*vwv.1766. The Self is not known through the meanings of scriptures; nor through the words of the preceptor. This is known only by oneself through the power of one's own enlightenment, from those (precepts).

*vlm.15. No explanation of the sástras, nor the lectures of the preceptor, are calculated to give light on spiritual knowledge, unless it is understood by the intuitive knowledge of the spirit itself.

* with/by.means.of Shâstra.artha.purpose/meaning/thing.stuff.s.i:_budhyat.realizing.e na.no/t Atma.Self.A Guru's.o: vacana.speech/voice.tas.from/thru na.no/t ca.and/too = budhyat.realizing.e svayam.oneself/Urself\own eva.very/only/indeed eSas.this.one sva.Urself/itself.bodha.Realization/awaking.vaza.force

.tas.from/thru tatas.thence/thus

गुरु.उपदेश.शास्त्र.अर्थै:_विना च_आत्मा न बुध्यते ।

guru.upadeza.zAstra.arthai:_vinA ca_AtmA na budhyate |

एतत् संयोग.सत्ता_एव स्व.आत्म.ज्ञान.प्रकाशिनी ॥६।४१।१६॥

etat saMyoga.sattA_eva sva.Atma.jJAna.prakAzinI ||6|41|16||

gurUpadeza.zAstrArthai: vinA ca –

yet without the instruction of the guru in the import of the shAstra

the Self is not realized

etat.this saMyoga.combination.sattA.real.state eva.very/only/indeed sva.Urself/itself.Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.prakAzi.making.visible/manifest.nI – the projection of Ur.own jnAna.Wisdom

*vwv.1767. The Self is not known through the meanings of scriptures; nor through the words of the preceptor. It is only the existence of the combination of these two that manifests the knowledge of one's own Self.

*vlm.16. Again the soul is never to be known without learning and lectures, and therefore both of them must combine with our inquiry to bring us to the light of the soul.

गुरु.शास्त्र.अर्थ.शिष्याणाम् चिर.संयोग.सत्तया ।

guru.zAstra.artha.ziSyANAm cira.saMyoga.sattayA |

अहनि_इव जनाचार* आत्म.ज्ञानम् प्रवर्तते ॥६।४१।१७॥

ahani_iva janAcAra* Atma.jJAnam pravartate ||6|41|17||

of/for Guru.Shâstra.artha.purpose/meaning/thing.stuff.ziSya.student/pupil.s.ANAm with/bmo long.saMyoga.combination.sattA.real.state.ayA in/when ahan.day.i iva.like/as.if jana.person/people.AcAra.practice/performing Atma.Self.jJAna.Knowledge/Intuition\Jnâna.Wisdom.m pravartat*.e

*vlm.17. It is therefore the combination of bookish knowledge with the instruction of the preceptor, joined with the investigation of the inquirer, that is calculated to enlighten us on spiritual knowledge, as the appearance of the day with the rising sun and waking world, gives an impetus to the rise of duties of the rising world.

कर्म.बुद्धि.इन्द्रिय.आद्यन्त.सुख.दु:ख.आदि.संक्षये ।

karma.buddhi.indriya.Adyanta.sukha.du:kha.Adi.saMkSaye |

शिव* आत्मा_इति कथित:_तत्_सत्_इति.आदि.नामभि: ॥६।४१।१८॥

ziva* AtmA_iti kathita:_tat_sat_iti.Adi.nAmabhi: ||6|41|18||

karma.buddhi.indriya.Adyanta.sukha.du:kha.Adi.saMkSaye ... when Karma, Intellect, the senses, with their succession of pleasure and sorrow from beginning to end, are diminished

ziva AtmA iti kathita: "shiva is the Self" is said to be

tat.sad.ity.Adi.nAmabhi: by "That is So" and other such names

*vlm.18. After subsidence of the senses and actions of bodily organs, together with the imperceptibility of our sensations of pain and pleasure; that we come to the knowledge of siva, other wise known as the soul, the tat sat, He that is, and under many other designations.

*sv.18 That which IS after all the senses have ceased to function and all notions of pleasure and pain have vanished is the self or Siva which is also indicated by expressions like 'that', 'truth' or 'reality'.

यत्र_इदम् अखिलम् न_अस्ति तत्_रूपेन_एव च_अस्ति वा ।

yatra_idam akhilam na_asti tat_rUpena_eva ca_asti vA |

तदा_आकाशात्_अच्छतरम् अनन्तम् सत्_इव_अस्ति हि ॥६।४१।१९॥

tadA_AkAzAt_acchataram anantam sat_iva_asti hi ||6|41|19||

yatra idam akhilam na asti –

where this whole is not

tad.rUpena eva ca asti vA –

or else is only as a form of That

tadA_AkAzAt_acchataram –

then it is subtler than Space

anantam sat_iva asti hi –

yet as.if it is infinite reality

*vlm.19. When there was not this plenum of the world, or it existed in its spiritual or ideal forms; it is since then that this infinite entity has existed, in its vacuous form which is rarer than the ether.

*sv.19.21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

अ.विश्रान्ततया यत्र तनु.विद्यै:_मुमुक्षुभि: ।

a.vizrAntatayA yatra tanu.vidyai:_mumukSubhi: |

विचित्र.शुद्ध.मनन.कलङ्क.कलित.आत्मभि: ॥६।४१।२०॥

vicitra.zuddha.manana.kalaGka.kalita.Atmabhi: ||6|41|20||

a.vizrAntatayA – without a state of Repose

yatra – where

tanu.vidyair – with ...

mumukSubhi: mumukSu.Seekers

with/bmo vicitra.various.zuddha.pure/clear.manana.minding.kalaGka*.kalita*.Atma.Self.s.bhi:

*vlm.20. Who is continually meditated upon by the nice decernment of the seekers of salvation, and is variously represented by the pure minded and those of vitiated minds.

*sv.19.21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

*VA don’t see any verb here or in the next shloka.

incessantly as (inspired) by the seekers with slim understanding

with self tainted by various pure thinking,

*AS: The verb is already present in v.19. It is the world which is like sat in appearance which is observed by the people desirous of liberation,
who work at it (despite) their limited knowledge (tanuvidyaiH), whose mind is clouded by thoughts of different clear ideas (vicitra.zuddha.manana)
continued in v. 21:

अदूर* एव विष्ठद्भि:_जीवन्मुक्तस्य दृक्.पथे ।

adUra* eva viSThadbhi:_jIvanmuktasya dRk.pathe |

मोक्ष.उपासक.बोधाय शास्त्रार्थ.रचनाय च ॥६।४१।२१॥

mokSa.upAsaka.bodhAya zAstrArtha.racanAya ca ||6|41|21||

a.non.dUra.afar.e eva.very/only/indeed viSThat*.bhi: of/for jIvanmukta.Living.free.sya in/when dRk*.patha.path/way.e to mokSa.Freedom.upAsaka*.bodha.Realization/awaking.Aya Shâstra.artha.purpose/meaning/thing.stuff.racanA.arrangement.Aya ca.and/too

*vlm.21. There are others who are situated in the sight of, and not far from the path of living liberation, who are employed in leading others to salvation, and in the exposition of the sástras in their works.

*sv.19.21 However, that which IS when all these cease to be exists even when all these are present, like the limitless space.

***VA with them (seekers with weak understanding and tainted self)

standing not far from the path of jivanmukta’s,

for awakening of seekers for moksha and for arranging (explaining) scriptures,

*AS: (which the ideas) are in near vision (adUre dRkpathe) of a jIvanmukta. *The remaining line connects with the next. The meaning of the discussion is that a seeker is close to the facts that a liberated one sees, but since he has a multitude of the ideas, he is not yet settled on them. To help them settle on their understanding, the shastras have created various concepts this is described in the next verses.

ब्रह्मा.इन्द्र.रुद्र.प्रमुखै:_लोकपालै: सु.पण्डितै: ।

brahmA.indra.rudra.pramukhai: lokapAlai: su.paNDitai: |

पुराण.वेद.सिद्धान्त.सिद्धये भावित.आत्मभि: ॥६।४१।२२॥

purANa.veda.siddhAnta.siddhaye bhAvita.Atmabhi: ||6|41|22||

with/bmo Brahmaa.indra.lord\Indra.the.Crafty.Rudra.the.Terrible.pramukha*.s.is lokapAla.World.Protector.is su.well/good.paNDita.scholar/pundit.s.is = in Purâna.Veda.siddhAnta.*.siddhi.attainment/success/empowerment.e with/bmo bhAvita.*.Atma.Self.s.bhis

*vlm.22. There have been many thinking and learned men, who have used the words Brahmá, Indra, Rudra, and the names of the regents of worlds (for god), in order to justify the doctrines of the Puranas, vedas and siddhantas.

*sv.22.28 Out of their compassion for the ignorant deluded ones, in an effort to awaken them spiritually and to awaken in them a thirst for liberation, the redeemers of the universe (known as Brahma, Indra, Rudra and others) have composed scriptures like the Vedas and the PurAnas (the legends). In these scriptures they have used words like 'consciousness', 'Brahman', 'Siva', 'self, 'Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.

brahmendrarudrapramukhairlokapAlaiH supaNDitaiH |

purANavedasiddhAntasiddhaye bhAvitAtmabhiH ||6|41| 22

***VA by the great brahma, indra, rudra, by lokapalas and great scholars

the principles of puranas and vedas were created by these saints.

*AS: Starting in v.21:

To enlighten the one seeking liberation, and to formulate well composed shastras, the great wise lokapAlas (the deities who maintain the world) led by brahmA, indra, rudra etc. determined to (bhAvitAtmabhiH) establish the principles in purANas, vedas etc.
Continued in v. 23:
have formulated different terms like cit, brahman, ziva, personal lord (Atmeza), great lord (parameza), lord (Izvara) to indicate the one unnamed Lord (ni:saMjJa Izvara).

चित्_ब्रह्म शिव* आत्म.ईश.परमात्मा.ईश्वर=आदिका ।

cit_brahma ziva* Atma.Iza.paramAtmA.Izvara=AdikA |

एतस्मिन्_कल्पिता सम्ज्ञा नि:सम्ज्ञे पृथक्.ईश्वरे ॥६।४१।२३॥

etasmin_kalpitA samjJA ni:samjJe pRthak.Izvare ||6|41|23||

cit.Consciousness/ever brahma.Brahman.Immensity Shiva* Atma.Self.Iza.Lord.paramAtma.SuperSelf.Îshvara=Adika.and.so.on.A etasmin.in.this/here kalpita.made/invented/imagined/assumed

.A samjJA* ni:samjJa*.e pRthak.separate.Îshvara.e

call it

chit.Consciousness, the brahman.Immensity,

shiva, the Self, the Lord Supreme.Self Iishvara,

& on & on

—

all these are different names for the nameless solitary Lord

*vlm.23. Others have applied the fictitious titles of chit or intellect, Brahma, Siva, Atma the soul or spirit, Isha.the Lord, the supreme spirit and Isvara.god, to the nameless godhead that is apart and aloof from all.

*sv.22.28 ... In these scriptures they have used words like 'consciousness', 'Brahman', 'Siva', 'self, 'Lord', 'supreme self', etc. These words may imply a diversity, but in truth there is no such diversity.

एवम् एतत्_जगत् तत्त्वम् स्वम् तत्त्वम् शिव.नामकम् ।

evam etat_jagat tattvam svam tattvam ziva.nAmakam |

सर्वथा सर्वदा सर्व* सर्वम् यत् सुखम् आस्व भो ॥६।४१।२४॥

sarvathA sarvadA sarva* sarvam yat sukham Asva bho ||6|41|24||

evam etat_jagat tattvam svam tattvam ziva.nAmakam sarvathA sarvadA sarva* sarvam yat sukham Asva bho

*vlm.24. Such is the truth of nature and of thyself also, which is styled the siva of felicitious; and which always confers all felicity to the world and to thyself also. (The word siva means jovus or solas and is meant to express the jovialty and soliety which always attende on all beings).

शिव* आत्मा परम् ब्रह्मा_इति.आदि=शब्दै:_तु भिन्नता ।

ziva* AtmA param brahmA_iti.Adi=zabdai:_tu bhinnatA |

पुरातनै:_विरचिता तस्य भेद:_न वस्तुत: ॥६।४१।२५॥

purAtanai:_viracitA tasya bheda:_na vastuta: ||6|41|25||

Shiva Atma.Self para.higher/next.m Brahmâ with/bmo iti.so/"thus".Adi.&c=zabda.word/sound.s.i: tu.but/yet/however bhinna*.tA.ness purAtana*.s.i: viracita*.A tasya.his/its/of.that bheda*: na.no/t vastu.substance.tas.from/thru

but with distinctions of shiva, the Supreme, *brahmA &c. purAtanair viracitA – established from of old tasya bhedo na vastuta: any difference of that is without substance.

*vlm.25. The words siva, soul, supreme Brahma and some others, have been coined by the ancients to express the supreme being; and though they differ in sound, there is no difference of them in sense and signification.

*sv. These words may imply a diversity, but in truth there is no such diversity.

एवम् देव.अर्चनम् नित्यम् ज्ञ: कुर्वन्_*मुनि.नायक ।

evam deva.arcanam nityam jJa: kurvan_*muni.nAyaka |

यत्र_अस्मत्.आदय:_भृत्या:_तत् प्रयान्ति परम् पदम् ॥६।४१।२६॥

yatra_asmat.Adaya:_bhRtyA:_tat prayAnti param padam ||6|41|26||

evam.so devatumula.thunder/God.noise.arcana.worship.m nityam.always jJa.wise/knower: kurvan.do/making = so a wise man always is offering worship to the gods *muni.nAyaka hey Master of Muni.s yatra.where asmat.us.Adi.&c.a: bhRtya*.A: tad.that.one prayAnti* para.higher/next.m pada.condition/happening.m

*vlm.26. Know, O chief of sages! that wise men always adore this god whom we serve also, and unto when we return as the best and ultimate states of all. (Siva is a hypostasis of the infinite deity).

अविद्यमानम् एव_इदम् विद्यमानम् इव स्थितम् ।

avidyamAnam eva_idam vidyamAnam iva sthitam |

यथा तत्_मे समासेन, भगवन्, वक्तुम् अर्हसि ॥६।४१।२७॥

yathA tat_me samAsena, bhagavan, vaktum arhasi ||6|41|27||

avidyamAnam eva_idam this is indeed not.knowing

vidyamAnam iva sthitam situate as.if knowing +

yathA tan_me samAsena bhagavan – exactly how that is, Lord.bhagavan,

vaktum arhasi you should tell me.

*vlm.27. Vasishtha said...Please Lord! explain to me in short, how the ever existent Deity remains as non.existent, and could it come to existence from its prior state of nibility?

IISHVARA said—

स:_असौ ब्रह्मादि.शब्दार्थ: संविदम् विद्धि केवलम् ।

sa:_asau brahmAdi.zabdArtha: saMvidam viddhi kevalam |

स्वच्छम् आकाशम् अपि_अस्य स्थूलम् मेरु:_अणो:_इव ॥६।४१।२८॥

svaccham AkAzam api_asya sthUlam meru:_aNo:_iva ||6|41|28||

sa: asau brahmAdi.zabdArtha:

he is this meaning of the Brahmic terms

saMvid.awareness.am viddhi.know! kevalam.totally/entirely/fully know Awareness entirely as

svaccha*m AkAza.Space.m api.even/tho asya.of.this.one/his/its sthUla.gross/material.m Mount.Meru: aNu.o: iva.like/as.if

*vlm.28. The god replied...Know the meaning of the words Brahma &c, to bear relation to our consciousness only, and this though it is as clear as the sky, and as minute as an atom, has the great bulk of the mount Meru contained in it.

सा वेद्यम् इह गच्छन्ती याति छिन्नम् अयोग्यताम् ।

sA vedyam iha gacchantI yAti chinnam ayogyatAm |

अपि_अवेद्यवती नूनम् उन्मनि.अन्त.पद.स्थिता ॥६।४१।२९॥

api_avedyavatI nUnam unmani.anta.pada.sthitA ||6|41|29||

sAa vedya.m iha gacchan.tI

here it, going to be known,

yAti chinna.m a.yogyatA.m

comes to unjoinable/incomprehensible division

api avedya.vat.I nUnam

altho now not to be known

unmana.i.anta.pada.sthia.tA

it is seated in the state after excitation.

*AB. ... unmanyantapade nirvikalpa.samAdhi.prasiddha.=cid.Ananda.eka.rasa.svabhAve sthitApi ||

*vlm.29. Although this is unintelligible to us, and far beyond our conception and comprehension of it; yet it becomes intelligible to us when we take it the form of our intellect.

*sv.29.30 The truth indicated by the words like 'Brahman', etc., is indeed pure consciousness. In relation to it even the limitless space is as gross and substantial as a great mountain. That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though, being the innermost self it is not an object of knowledge. On account of a momentary conceptualisation, this pure consciousness gives rise to the egosense ('I know').

क्षणात्_भावित.वेद्यत्वात्_अहन्ताम् अनुगच्छति ।

kSaNAt_bhAvita.vedyatvAt_ahantAm anugacchati |

पुरुषत्वात् पुमान् स्वप्ने वन.वरणताम् इव ॥६।४१।३०॥

puruSatvAt pumAn svapne vana.varaNatAm iva ||6|41|30||

kSaNAt bhAvita.vedyatva.At ahantAm anugacchati puruSatvAt pumAn svapne vana.varaNatAm iva

*vlm.30. By taking it objectively, it becomes intelligible to us in the manner of our Egoism; and by thinking on its personality we have the same idea of it, as one has of a wild elephant from its sight in a dream.

*sv.29.30 ... That pure consciousness appears to be the knowable object and gives rise to the concept of intelligence or consciousness, though, being the innermost self it is not an object of knowledge. On account of a momentary conceptualisation, this pure consciousness gives rise to the egosense ('I know').

अस्य_अहन्ता.आदि.रूपाया:_देशताम् कालताम् गता: ।

asya_ahantA.Adi.rUpAyA:_dezatAm kAlatAm gatA: |

सम्पद्यन्ते तत: शून्य.रूपिण्य: सख्य* एव ता: ॥६।४१।३१॥

sampadyante tata: zUnya.rUpiNya: sakhya* eva tA: ||6|41|31||

asya ahantAdi.rUpAyA: when his form of egoity, &c.

dezatAm kAlatAm gatA: come to the state of place and time

sampadyan*te tatas.thence/thus zUnya.empty.rUpi.embodied\handsome.Nya: sakhya* eva.very/only/indeed tAs.them

*sv.31 This egosense then gives rise to the notions of time and space.

*vlm.31. These ideas of its egoism and personality, being limited by time and space, give rise to many aerial forms as attendants upon it. (These aerial forms are the different attributes of God).

नाभि: संविलता सा_एव सत्ता जीव.अभिधानिका ।

nAbhi: saMvilatA sA_eva sattA jIva.abhidhAnikA |

भवति स्पन्द.विज्ञाना पवनस्य_इव लेखिका ॥६।४१।३२॥

bhavati spanda.vijJAnA pavanasya_iva lekhikA ||6|41|32||

nAbhi*: saMvilata*.A sA.she/it eva.very/only/indeed sattA.real.state Living.jIva .abhidhAnika*.A bhavati.becoming/es spanda.Vibration/Energy.

vijJAna.Understanding/comprehension/dispersed.Wisdom.A becomes vibrant understanding of

pavana.sya iva lekhika.A

*vlm.32. Accompanied with these, there proceeds the entity called the jiva or living spirit, which is conversant with its oscillation and respiration, in the form of a pencil of air.

*sv.32.35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

नभ् #nabh .> #nAbha:, #nAbhi: nave, navel, [nub,] central point +

लिख् #likh .> #lekhikA लेखिका A little stroke • K.

जीव.शक्ति:_तथा.भूता निश्चय.एक.विलासिनी ।

jIva.zakti:_tathA.bhUtA nizcaya.eka.vilAsinI |

बुद्धिताम् अनुयाता सा भवति_अज्ञ.पदे स्थिता ॥६।४१।३३॥

buddhitAm anuyAtA sA bhavati_ajJa.pade sthitA ||6|41|33||

jIva.zaktis

the power of the Living.jIva

tathA.bhUtA

thus.become

nizcaya.eka.vilAsinI

playing in the Sure One

buddhitAm anuyAtA

having pursued analytic thought

sA bhavaty

he becomes

ajJa.pade sthitA

set in the non.Knowing state

*vlm.33. After the power of vitality is established and has come in force; there follows the faculty of understanding; which remains in utter ignorance at first.

*sv.32.35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

शब्द.शक्त्या क्रिया.शक्त्या ज्ञान.शक्त्या_अनुगम्यते ।

zabda.zaktyA kriyA.zaktyA jJAna.zaktyA_anugamyate |

प्रत्येकम् प्रस्पुरन्ति_अन्त:_अ.प्रदर्शित.रूपया ॥६।४१।३४॥

pratyekam praspuranti_anta:_a.pradarzita.rUpayA ||6|41|34||

zabda.zaktyA –

by the power of speech

kriyA.zaktyA –

by the power of action

jJAna.zaktyA anugamyate –

by the power of Wisdom it is followed;

pratyekam praspuranti_antar a=pradarzita.rUpayA

*vlm.34. It is followed by the faculties of bearing, action and perceptions; all of which operate inwardly without their development in outward organs.

*sv.32.35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

मिलित्वा_एष* गण: क्षिप्रम् स्मृतिम् सम्.अनुकूलयन् ।

militvA_eSa* gaNa: kSipram smRtim sam.anukUlayan |

मन:_भवति भूत.आत्म.बीजम् संकल्प.शाखिन: ॥६।४१।३५॥

mana:_bhavati bhUta.Atma.bIjam saMkalpa.zAkhina: ||6|41|35||

militvA eSas.this.one gaNa: kSipra.m smRti.m samanukUlayan Manas.Mind bhavati.becoming/es bhUtAtma.bIja.seed.m saMkalpa.motive/concept.zAkhi*nas

*vlm.35. All these powers uniting together, conduce to the excitement of memory, which exhibits itself soon in the form of the mind; which is the tree of desires.

*sv.32.35 Endowed with the energy of the vital air, it then becomes jIva or the individual. The individual thenceforward follows the dictates of the notions and slips into dense ignorance.

आतिवाहिक.देह.उक्ति.भाजनम् तत्_विदु:_बुधा: ।

AtivAhika.deha.ukti.bhAjanam tat_vidu:_budhA: |

अन्तस्थया ब्रह्म.शक्त्या ज्ञ.रूपम् स्वात्मना_आत्म.दृक् ॥६।४१।३६॥

antasthayA brahma.zaktyA jJa.rUpam svAtmanA_Atma.dRk ||6|41|36||

the wise know that.one as the enjoyment of the Traveler Body antasthayA brahma.zaktyA by the inward *brahmic power jJa.rUpam in the form of the Knower svAtmanA Atma.dRk the seer/knower of the Self by himself.

*vlm.36. Hear now what is called the spiritual body by the learned, it is the inward power of god of the form of the conscious soul, and seeing the divine soul in itself.

*sv.36 36.40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

*jd.36 AtivAhika.deha.ukti.bhAjanam tat_vidu:_budhA: the wise know that as the enjoyment of the Traveler Body antasthayA brahma.zaktyA by the inward *brahmic power jJa.rUpam in the form of the Knower svAtmanA Atma.dRk the seer/knower of the Self by himself.

सम्पद्यमाना* एव_अस्मिन्*_चेतसि_इमा* हि शक्तय: ।

sampadyamAnA* eva_asmin*_cetasi_imA* hi zaktaya: |

पश्चात्_इह बहिष्ठा:_ता* उद्यन्ति_अनुदिता* अपि ॥६।४१।३७॥

pazcAt_iha bahiSThA:_tA* udyanti_anuditA* api ||6|41|37||

sampadyamAna.A eva in/when asmin cetas.i imA hi zaktai.s pazcAt iha bahiSTha.As

tAas udyan.ti anudita.A api – they arise tho unarisen

*vlm.37. There rise afterwards the following powers in the mind; which develop themselves in the outer organs, although their powers may be wanting in them. (Such at the blind eyes, deaf ears &c).

*sv.36 36.40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

वात.सत्ता स्पन्द.सत्ता स्पर्श.सत्ता तथैव च ।

vAta.sattA spanda.sattA sparza.sattA tathaiva ca |

त्वक्.सत्ता तेजसाम् सत्ता तथा सत्ता प्रकाशिनी ॥६।४१।३८॥

tvak.sattA tejasAm sattA tathA sattA prakAzinI ||6|41|38||

vAta.sattA the suchness of air

spanda.sattA the suchness of vibration

sparza.sattA tathaiva ca and the suchness of touch/contact likewise

tvak.sattA the suchness of skin/touch

tejasAm sattA the suchness of heat

tathA sattA prakAzinI thus the suchness of radiance.

*vlm.38. These are the essences of air and motion, and of feeling also, together with the senses of touch and heat emitted by the eyes.

*sv.36 36.40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

रूप.सत्ता जल.सत्ता स्वादु.सत्ता तथैव च ।

rUpa.sattA jala.sattA svAdu.sattA tathaiva ca |

तथैव रस.सत्ता च गन्ध.सत्ता तथैव च ॥६।४१।३९॥

tathaiva rasa.sattA ca gandha.sattA tathaiva ca ||6|41|39||

rUpa.form/shape/color.sattA.real.state jala.water.sattA.real.state svAdu*.sattA.real.state tathaiva.thus.too ca.and/too = tathaiva.thus.too rasa.sap/essence/flavor.sattA.real.state ca.and/too gandha*.sattA.real.state tathaiva.thus.too ca.and/too

रूप.सत्ता ... the suchness of form, जल.सत्ता the suchness of water, स्वादु.सत्ता तथा_एव च and likewise the suchness of the sweet, तथा_एव रस.सत्ता च and likewise the suchness of flavor, गन्ध.सत्ता तथा_एव च and likewise the suchness of scent. .*vlm.39. There are the essences of colour, water and taste also, and likewise the essences of smell and flavour too.

*sv.36 36.40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

भू.सत्ता हेम.सत्ता च पिण्ड.सत्ता च पीवरी ।

bhU.sattA hema.sattA ca piNDa.sattA ca pIvarI |

देश.सत्ता काल.सत्ता सर्व.आढ्य.आकार.वर्जिता ॥६।४१।४०॥

deza.sattA kAla.sattA sarva.ADhya.AkAra.varjitA ||6|41|40||

bhU.sattA hema.sattA ca – the reality of Earth & the reality of gold piNDa.sattA ca pIvarI & the reality of a solid piNDa.Lump deza.sattA the reality of Place kAla.sattA the reality of Time sarva.ADhya.AkAra.varjitA – all without tipening into form

....

*vlm.40. There are the essences of earth and gold, and the essences of thick mass; and also the essences of time and space, all off which are without form and shape.

*sv.36 36.40 Thus is the mind born in conjunction with the egosense and the different forms of psychological energy.

*jd.40 bhU.sattA hema.sattA ca – the reality of Earth & the reality of gold piNDa.sattA ca pIvarI & the reality of a solid piNDa.Lump deza.sattA the reality of Place kAla.sattA the reality of Time sarva.ADhya.AkAra.varjitA – all without tipening into form....

सर्व.सत्ता.गणम् च एतत् क्रोडी.कृत्य स्वरूपवत् ।

sarva.sattA.gaNam ca etat kroDI.kRtya svarUpavat |

स्फुरति_आश्रित्य पत्र.आदि बीजम् बीज.आदिताम् गतम् ॥६।४१।४१॥

sphurati_Azritya patra.Adi bIjam bIja.AditAm gatam ||6|41|41||

sarva.all/every.sattA.real.state.gaNa*.m ca etat.this kroDI*.kRtya* svarUpa.nature/character.vat.like/-ful = sphurat*.i Azritya.resorting.to/sheltering.in patra.Adi.&c

bIja.seed.m bIjaAditA.seededness.m gata.gone.m

*vlm.41 The spiritual body contains all these essences in itself as its component parts, just as the seed of a fruit contains in its cell the leaves and germ of the future tree.

*sv.41 All these together are known as the 'AtivAhika' body, the subtle body which moves from one plane to another.

एतत् पुर्यष्टकम् विद्धि देह:_अयम् च_अतिवाहिक: ।

etat puryaSTakam viddhi deha:_ayam ca_ativAhika: |

अपारबोधम् एतत् तु स्फुरति_अङ्ग विभागवत् ॥६।४१।४२॥

apArabodham etat tu sphurati_aGga vibhAgavat ||6|41|42||

etat puryaSTakam viddhi know this as the *puryaShTaka, the City of Eight Gates

deha: ayam ca ativAhika: and it is this Traveler Body

apArabodham etat tu as it is otherwise known

sphurat.i aGga* vibhAga.vat

*sv.42 After this, the substances (the objects of the world) corresponding to the subtle energies of the AtivAhika body were conceived of, and thus were the various senses (sight, touch, hearing, taste and smelling), their corresponding objects and their connecting experiences brought into being. These together are known as the puryastaka and in their subtle state they are also known as the AtivAhika body.

*vlm.42. Know this to be ativdhika or spiritual body, and containing the eight elementary senses, wherefore it is called the puryashtaka also; and these are developed afterwards in the organs of sense.

एवम्.आदि.अङ्ग.सम्पन्नम् सम्पन्नम् न च किम्चन ।

evam.Adi.aGga.sampannam sampannam na ca kimcana |

न ज्ञानम् न च तत्.रूपम् न विदा_अ.चित.चेतनम् ॥६।४१।४३॥

na jJAnam na ca tat.rUpam na vidA_a.cita.cetanam ||6|41|43||

evam.Adi.aGga.sampanna.m sampanna.m na ca kimcana na jJAna.m na ca tat.rUpa.m na vid.A a.cita.cetanam

*vlm.43. The primary or spiritual body which is formed in this manner, is actually nobody at all; since it is devoid of understanding, intellect, senses and sensibility.

*sv.43.44 Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness.

*AB. ... vidA tatra tatra cid.AbhAsena_a.citam cetanam api na ||6|41|

परम् परे प्रस्फुरितम् केवलम् केवल.आत्म सत् ।

param pare prasphuritam kevalam kevala.Atma sat |

जल.पीठस्य जठरे जल.द्रव.विलासवत् ॥६।४१।४४॥

jala.pIThasya jaThare jala.drava.vilAsavat ||6|41|44||

para.higher/next.m in/when para.higher/next.e prasphurita*.m kevalam.totally/entirely/fully kevala.total/full.Atma.Self sat.Real/being.so jala.water.pITha.throne/dominion.sya jaThara*.e jala.water.drava*.vilAsa.appearance\joke/sport/play/making.love/teasing.vat.like/-ful

*vlm.44. It is the supreme Being only, which contains the essence of the soul, as it is the sea which contains the limpid waters.

*sv.43.44 Thus were all these substances created; but nothing was created in fact. All these are but apparent modifications in the one infinite consciousness.

संवित्.संवेदन.एक.आत्म पृथक्_एतत्_अ.चेतनम् ।

saMvit.saMvedana.eka.Atma pRthak_etat_a.cetanam |

सम्पद्यते परिज्ञातम् संकल्प.नगर.उपमम् ॥६।४१।४५॥

sampadyate parijJAtam saMkalpa.nagara.upamam ||6|41|45||

saMvit.saMvedana.eka.Atma pRthak etat a.cetana.m sampadyat.e parijJAta.m

saMkalpa.nagara.upama.m – like a conceptual city

*vlm.45. The soul is that which is possessed of its consciousness and knowledge, all besides this is dull and insensible matter; and which is viewed by the soul, as the sight of a fairy land in the dream.

संवेदनात् परिज्ञानात्**शिवताम् एव गच्छति ।

saMvedanAt parijJAnAt**zivatAm eva gacchati |

अज्ञातम् एव वा यत् तत् कथम् गच्छति वस्तुताम् ॥६।४१।४६॥

ajJAtam eva vA yat tat katham gacchati vastutAm ||6|41|46||

saMvedanAt parijJAnAt**zivatAm eva gacchati = ajJAtam eva vA yat tat katham gacchati vastutAm

संवेदनात् –

from awareness, परिज्ञानात् –

from understanding,

शिवताम् एव गच्छति –

it comes to the state of shiva

अ.ज्ञातम् एव वा यत् तत् कथं गच्छति वस्तुताम् –

what is not thus known, how does it come to substantial realization?

*vlm.46. It is therefore by consciousness and knowledge that siva can be known, and what is not to be known by these can be nothing at all.

अथ_एतत्_विन्दते स्वान्त:संकल्पात्_अंशताम् स्वत: ।

atha_etat_vindate svAnta:saMkalpAt_aMzatAm svata: |

तन्.मात्र.सत्ता तस्य_अणो:_एताम् पश्यति देहके ॥६।४१।४७॥

tan.mAtra.sattA tasya_aNo:_etAm pazyati dehake ||6|41|47||

atha.next/then/&.so

etat vindat.e svAnta:saMkalpa.At aMzatA.m svatas

tanmAtra.sattA – the substantial reality

tasya aNo: of that Atom

etAm* pazyat.seeing/knowing.i dehake seeing this in embodiment

#ant .>#svAnta sva.anta .m.. own end; own death; own territory or domain or province; •• .n.. "seat of the Ego", the heart (as self of the emotions; end.comp. .A)_KSS; #svAntaja .m.. "heart.born", love; s.vat having a heart_KSS.

*vlm.47. The supreme soul sees all things within itself, as parts of itself (produced from its will of becoming or dividing itself into many); and beholds particles of his atomic self, formed into innumerable bodies.

सर्वम् स्थूलत्वम् आपन्नम् तदेव_आशु प्रपश्यति ।

sarvam sthUlatvam Apannam tadeva_Azu prapazyati |

तस्य तत्.मात्र.रन्ध्राणि यथादेशम् प्रपश्यति ॥६।४१।४८॥

tasya tat.mAtra.randhrANi yathAdezam prapazyati ||6|41|48||

sarvam sthUlatvam Apannam

everything becomes gross materiality

tadeva_Azu that very soon

prapazyati tasya tan.mAtra.randhrANi it beholds its Elemental randhra.Channels +

yathAdezam prapazyati wherever it is seen

*vlm.48. These soon increased in bulk and became big bodies, and bore the marks of the organs upon them.

*sv.45.51 Even as dream.objects are within oneself, all these are non.different from the infinite consciousness. Even as when one dreams those objects, they seem to become the objects of one's perception, all these, too, appear to be objective realities. When the truth concerning them is realised, all these shine as the Lord. However, even that is untrue, for all these have never become material substances or objects. On account of one's own notions of their being substances which one experiences, they appear to have a substantiality. Thus, conjuring up a substantiality, the consciousness sees the substantiality. Conditioned by such notions it seems to suffer.

पद् #pad .> #panna .> #Apanna Gained, obtained, acquired • Gone or reduced to, fallen into • Afflicted, distressed, being in difficulty • Befallen +

तत: पुरुष.रूप.एक.भावनात् पुरुष.आकृतिम् ।

tata: puruSa.rUpa.eka.bhAvanAt puruSa.AkRtim |

काकतालीय.वत्_दृष्ट्वा तुष्टम् पुष्टम् भवति_अलम् ॥६।४१।४९॥

kAkatAlIya.vat_dRSTvA tuSTam puSTam bhavati_alam ||6|41|49||

thru that feeling of a unique personal form there is personal embodiment

= kAkatAlIya.vad – like the Coconut Crow dRSTvA having seen tuSTam puSTam bhavati_alam – becomes sufficient growth enuf.

*vlm.49. Then it became of the form of a man, from his thought of being so; and this soon grew up in its size of a full grown man

* tata: puruSa.rUpa.eka.bhAvanAt – thru that feeling of a unique personal form puruSa.AkRtim – there is personal embodiment kAkatAlIya.vad – like the Coconut Crow dRSTvA having seen tuSTam puSTam bhavati_alam – becomes sufficient growth enuf.

जीवत्_एतत्_अवस्थाकम् स्थितम् पश्यति देहकम् ।

jIvat_etat_avasthAkam sthitam pazyati dehakam |

असन्तम् एव गन्धर्व.पुरम् स्वप्न.नरम् यथा ॥६।४१।५०॥

asantam eva gandharva.puram svapna.naram yathA ||6|41|50||

jIvat.living etat.this avasthAka*.m sthita.situate.m pazyat.seeing/knowing.i dehaka.m = asantam* eva.very/only/indeed Gandharva.pura.city.m svapna.dream.nara.man/human.m yathA.as/how

living

it is a conditioned state

seen as an embodiment.

in what condition is the body seen

not being real

it's like gandharva.City to a dreaming man

*vlm.50. So do our bodies appear to us in our living state, as the fairyland appears to one in his dream.

*Ott. #avasthA (from ava down into + the verbal root stha to stand) "State, condition, position, situation • applied to the four states of consciousness (jagrad.avasthA, svapnAvasthA, sushupty.avasthA, and turIyAvasthA). The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha. " Theo.En.

गन्धर्व.नगर.आकारम् अपि स्वप्न.नर.उपमम् ।

gandharva.nagara.AkAram api svapna.nara.upamam |

जगत्_दु:खाय दु:खस्य का_अत्र युक्ति: परिक्षये ॥६।४१।५१॥

jagat_du:khAya du:khasya kA_atra yukti: parikSaye ||6|41|51||

gandharva.nagara=AkAram api svapna.nara=upamam –

tho it is like a dream.person's Gandharva.City.body

jagad.du:khAya du:khasya –

for the world.sorrow of its sorrow

kA atra yukti: parikSaye –

what is the means here to remove it?

*vlm.51. Vasishtha said...I see the appearance of the human body, to resemble the vision of the fairyland in the dream; and I see also the miseries awaiting on human life in this world. Now tell me, my Lord! how all this misery is to be removed from it.

वासना.वशत:_दु:खम् विद्यमाने च सा भवेत् ।

vAsanA.vazata:_du:kham vidyamAne ca sA bhavet |

अ.विद्यमानम् च जगत्_मृग.तृष्ण.अम्बु.भङ्गवत् ॥६।४१।५२॥

a.vidyamAnam ca jagat_mRga.tRSNa.ambu.bhaGgavat ||6|41|52||

vidyamAne ca –

and knowing vAsanA.vaza.tas –

through the power of vAsanA.s – du:kham –

sorrow sA bhavet –

it [the vAsanA] becomes avidyamAnam ca jagan –

and not knowing, the world mRga.tRSNa.ambu.bhaGga.vat –

is like waves of mirage.water

*vlm.52. The god replied..All human woe is owing to their desires, and belief of the reality of the world; but it must be known to be all as unreal, as waves of water seen in a sea in the mirage.

*sv.52 Conditioning is sorrow. But conditioning is based on thoughts and notions (or sensual and psychological experiences). However, the truth is beyond such experience and the world is an appearance like a mirage!

अत: किम् वास्यते केन कस्य वा वासना कुत: ।

ata: kim vAsyate kena kasya vA vAsanA kuta: |

कथम् स्वप्न.नरेण_अङ्ग मृग.तृष्ण.अम्बु पीयते ॥६।४१।५३॥

katham svapna.nareNa_aGga mRga.tRSNa.ambu pIyate ||6|41|53||

ata: kim vAsyate –

then what indwells kena kasya vA –

whereby or whereof vAsanA kuta:

whence vAsanAs katham –

how svapna.nareNa aGga –

by an actually sleeping person mRga.tRSNa.ambu pIyate –

is mirage.water drunk

*vlm.53. There why such desire, and for what good and use, and why should the dreaming man be deluded to drink the show of water in the mirage?

*sv.53 In that case, what is psychological conditioning, who conditions what and who is conditioned by such conditioning? Who drinks the water of the mirage?

स.द्रष्टरि तु स.अहन्ते स.मन:.मनन.आदिके ।

sa.draSTari tu sa.ahante sa.mana:.manana.Adike |

अविद्यमाने जगति यत् सत् तत् परिदृश्यते ॥६।४१।५४॥

avidyamAne jagati yat sat tat paridRzyate ||6|41|54||

sa.draSTari tu –

but when the Perceiver

sa.ahante –

with egoity

sa.mano.manana.Adike –

with Mind, mentation, and the like

avidyamAne jagati in worldly ignorance

yat sat what is Being.So

tat paridRzyate –

That is considered.as ...

???

*TPD var. sAhaMte

*KG var. sAhante

MW has #ahanti – indestructible

but no *ahanta to support a loc. ahante

there is the "Hey!" particle <hanta>

but that doesn't seem to fit (not.hey!)

if sa.ahaMtA it might be a dual (pairing with draSTR?)

the Comm. (which I have only in KG) has this evident misprint

#AB. draSTR.Adi sahite jagaty avidyamAne sati yaddTaGmAtram यद्द्टङ्मात्रम् sattadeva vA ziSyate ||6|41|

*AS. Indeed (tu), the sat, as it is (yat+sat) is completely perceived (paridRzyate), when the world (jagati) has an observer with ego and with mind and its activities etc. does not exist (avidyamAne). Details: All the words until jagati are in loc. case (except tu, of course) are adjectives of world (jagat) and this construction is the famous sati saptamI (सति सप्तमी). Thus, the meaning comes out as: "when the world is as described", such and such happens. The various adjectives are: sadRSTrR (स.दृष्टृ ) with an observer

sAhanta (स.अहन्त) with ego (अहन्ता). The words ends in न्त and not न्ता because it is parsed as a neut. adjective to match the neut. now jagat (जगत्). Thus, it is indeed the compound स+अहन्ता साहन्ता, but changes due to the gender change. There are essentially no masc. or neut. words ending in आ, so it is transformed to end in अ. sa.mano.manana.Adika (स.मनस्+मनन+आदिक) with mind (मनस्) and its activities etc. (मनन+आदिक). Here Adika becomes etc. since the mentioned two words are beginning of a list of activities (not specified!) a.vidyamAna (अविद्यमान) non (अ) existing (विद्यमान). This adjective of the world appears in line 2. My edition (Pansikar) does not have a typo in the AB commentary. I prefer it to printed books(:.)). It has yad+dRk+mAtram yaddRGmAtram (यद्दृङ्मात्रम्) and has the meaning "what is just pure observation (without interaction) ". The last word मात्रम् gives the meaning of just, only.

*vlm.54. The viewer of truth, who is freed from his views of egoism and tuism, and has got off from the deluded and its delusive thoughts, doth verily behold the true entity of god in his presence, in the utter absence of all worldly thoughts from his mind.

*sv.54 Thus, when all these are rejected, the reality alone remains in which there is no conditioning, naught conditioned.

##dRz .> #paridRz to look at, see, behold, regard, consider, find out, know: Pass. paridRzyate (pf. *paridadRze), to be observed or become visible: Caus. paridarzayati, to show, explain •• to be described, kaTakatve 'kRte 'dRSTe suvarNatvam ivAtatam | kevalam nirmalam zuddham brahmaiva paridRzyate || FM.3.80. 49 +

यत्र न:_वासना नैव वासक:_नैव वास्यता ।

yatra na:_vAsanA naiva vAsaka:_naiva vAsyatA |

केवलम् केवली.भाव: संशान्त.कलन.भ्रम: ॥६।४१।५५॥

kevalam kevalI.bhAva: saMzAnta.kalana.bhrama: ||6|41|55||

yatra na:_vAsanA – where there is no vAsanA.Habit

na_eva vAsaka: nor anything habituate

na_eva vAsyatA – nor any habituation

kevalam kevalI.bhAva: there is wholly wholeness of being

saMzAnta.kalana.bhrama: and quieted imupsive delusion.

*sv.55 It may be styled the being or the non.being, but it alone is.

*vlm.55. Where there is no desirer or desire or the desired object, but the only thought of the one unity, there is an end of all error and misery.

Øtt.#vAsanA – habituation •• #vAsaka – habit • #vAsya. to be habituated • #vAsyatA •• yatra na:_vAsanA naiva vAsaka:_naiva vAsyatA | kevalam kevalI.bhAva: saMzAnta.kalana.bhrama: ||6|41| y6041.055.

यस्य सत्य:_अपि_अ.सत्य:_वा शून्य* एव हि यक्षक: ।

yasya satya:_api_a.satya:_vA zUnya* eva hi yakSaka: |

विलीन:_तस्य कैवल्यात् किम् अन्यत्_अवशिष्यते ॥६।४१।५६॥

vilIna:_tasya kaivalyAt kim anyat_avaziSyate ||6|41|56||

for someone

what is real or unreal

is really only empty

when the yakSaka.Guard of the Lord of Wealth vanishes

what remains but the whole treasury

yasya satya:_api_a.satya:_vA zUnya* eva hi yakSaka: vilIna:_tasya kaivalyAt kim anyat_avaziSyate

*vlm.56. He whose mind is freed from the true and false bugbears of common and imaginary error, and is settled in the thought of one unity alone, sees nothing but the unity before him.

*sv.56 56.57 Mental conditioning is illusory non.being, like a ghost; when it is laid, the illusion of creation also vanishes.

शून्य* एव हि वेताल* इव_इत्थम् चित्त.वासना ।

zUnya* eva hi vetAla* iva_ittham citta.vAsanA |

उदिता_इयम् जगत्.नाम्नी तत्**शान्तौ शान्ति:_अक्षता ॥६।४१।५७॥

uditA_iyam jagat.nAmnI tat**zAntau zAnti:_akSatA ||6|41|57||

zUnya* eva hi vetAla* iva_ittham citta.vAsanA uditA_iyam jagat.nAmnI tat**zAntau zAnti:_akSatA

*vlm.p.57 Desires of the mind arise like demons in the midway sky. Thoughts of the world wander about the sphere of the mind like numerous worlds revolving in the sky. Hence there is no peace of the soul unless these desires and thought subside.

अहन्तायाम् जगति च मृग.तृष्णा.जले च य: ।

ahantAyAm jagati ca mRga.tRSNA.jale ca ya: |

स=आस्थ:_तम् धिक्_घत.नरम् न_उपदेश्य:_तु_असाउ_इति ॥६।४१।५८॥

sa=Astha:_tam dhik_ghata.naram na_upadezya:_tu_asAu_iti ||6|41|58||

ahantAyAm jagati ca mRga.tRSNA.jale ca ya: sa=Astha:_tam dhik_ghata.naram na_upadezya:_tu_asAu_iti

*vlm.p.58 It is useless to counsel a man towards wisdom if he is elated by his own personal ego and deluded by the waters of the mirage of this fleeting world.

जीवम् विवेकिनाम् इह_उपदिशन्ति तज्ज्ञा:_

jIvam vivekinAm iha_upadizanti tajjJA:_

नो* बालम् उद्भ्रमम् अ.सन्.मयम् आर्य.मुक्तम् ।

no* bAlam udbhramam a.san.mayam Arya.muktam |

अज्ञम् प्रशास्ति किल य: कनक.अवदाताम्

ajJam prazAsti kila ya: kanaka.avadAtAm

स* स्वप्न.दृष्ट.पुरुषाय सुताम् ददाति ॥६।४१।५९॥

sa* svapna.dRSTa.puruSAya sutAm dadAti ||6|41|59||

Living.jIva .m of/for viveki.discerner.s.nAm iha.here upadizan.instructing.ti tajjJa.That.knower.A: no.not.at.all bAla.boy.m udbhrama*.m a.non.sanmaya.m mode of being.m Aryamukta*.m a.non.jJa.wise/knower.m prazAsti* kila.indeed/of.course/for.sure.this.is yas.this.who/which kanaka*.avadAta.clean/pure/white/clear.Am sas.he/it svapna.dream.dRSTa*.puruSa.Person.Aya suta.son.Am dadAti.gives/bestows

*vlm.p.59 Wise men should advise only the prudent and not throw their instruction away to children who wander in error and are shunned by good people. To give good counsel to the ignorant is like offering a fair daughter in marriage to the apparition of a man seen in a dream.

oॐm

FM.6.1.FM.6.49

https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0

FM6042 The EVOLUTION OF DEITY 2.sp04 .z32

https://www.dropbox.com/s/50kg4uz3x38i9vg/fm6042%202.sp04%20The%20EVOLUTION%20OF%20DEITY%20.z32.docx?dl=0

FM.6.42 The EVOLUTION OF DEITY

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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