fm4036 1.dc19 How Consciousness Creates .z33
jivadas
fm4036 1.dc19 How Consciousness Creates .z33
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
oॐm
How Consciousness Creates
Râma said—
4.36.1
यथा_ईदृशम् स्थितम् विश्वम् विश्व.अतीते चिdAत्मनि ।
rr
yathA_IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन् मे कथय हे ब्रह्मन् पुनर् बोध-विवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha-vivRddhaye ||4|36|1||
.
how
does the universe have such a state
when the consciousness-self goes beyond the universe?
O yes, brAhmaNa, tell it to me again
so my awakening may grow
.
yathA_IdRzam sthitam vizvam x
vizva.atIte cit.Atmani |
tat me kathaya, he brahman, punar bodha-vivRddhaye - x
.
*vlm.p.1. Râma said, "Tell me O brAhmaNa, for the sake of my advancement in knowledge, how does the mundane system exists in the extra mundane immaterial soul?"
Vasishtha said—
02
यथा_ऊर्मयो ऽनभिव्यक्ता भाविन: पयसि स्थिताः ।
yathA_Urmaya:_anabhivyaktA* bhAvina: payasi sthitA: |
न स्थिताश् च_आत्मनो ऽन्यत्वाच् चित्तत्वे सृष्टयस् तथा ॥४।३६।२॥
na sthitA: ca_Atmana:_anyatvAt cittatve sRSTaya: tathA ||4|36|2||
.
yathA Urmaya:
like waves are that are without distinction
about to become, latent in the waters,
bhAvina: payasi sthitA:
na sthitA: ca_Atmana:_anyatvAt - not situate anywhere but the Self =
cittatve sRSTaya: tathA - thus in Affectivity its creations.
#abhivyakta अभिव्यक्त #anabhivyakta - mfn. indistinct.
*vwv.1337/4.36.2. As unmanifested waves, which are to appear in the future, exist (potentially) in water and also do not exist on account of their difference from its nature, so do the created worlds (exist and do not exist) in the principle of Consciousness.
*m.2 Sri Vasista: O Rāma, this universe abides unmanifest in the chidatma like waves in water.
*sv.2 VASISTHA replied: O Râma, this universe exists in the infinite consciousness just as future waves exist in a calm sea; non-different in truth but with the potentiality of an apparent difference.
*vlm.p.2 Vasishtha replied:—Worlds have no separate existence except in the Supreme Mind. They are all situated in Divine Consciousness like future waves exist in a calm sea.
*vlm.2. Vasishtha replied:"The worlds having no separate existence (before or after their formation) except in the Supreme mind, they are all situated in the Divine Intellect, like the unheaving and unseen would-be waves of the sea.
03
यथा सर्व-गतः सौक्ष्म्याद् आकाशो न_उपलक्ष्यते ।
yathA sarva-gata: saukSmyAt AkAza: na_upalakSyate |
तथा निरंशश् चिद्भावः सर्वगो ऽपि न लक्ष्यते ॥४।३६।३॥
tathA niraMza: cit.bhAva: sarva-ga:_api na lakSyate ||4|36|3||
.
yathA sarva-gata:
just as everywhere-going
saukSmyAt – thru subtlety - = AkAza: na_upalakSyate – Space is not to be observed - + tathA – thus - = niraMza: - without constituent aMsha.Bits Conscious.Feeling tho - = cit.bhAva: sarva-ga: api na lakSyate - everywhere-going is not seen.
just as
Space
is everywhere-going thru its subtlety
so not to be observed
just so
lacking constituent aMsha.Bits
Conscious.Feeling
is everywhere-going tho not seen.
**var. KG sarvagato'pi
*vlm.3. As the all-pervading sky is not to be seen owing to its extreme tenuity; so the undivided nature of the all-pervasive intellect, is not to be perceived on account of its rarity.
*m.3 Subtlety is everywhere, all over in the ether/sky. Yet one cannot see it. In the same way the indivisible conscious nature is everywhere. It is not however visible (separated).
*sv.3 The infinite consciousness is unmanifest, though omnipresent, even as space, though existing everywhere, is unmanifest.
*jd. yathA sarva-gata: - just as x everywhere-going - = saukSmyAt – thru subtlety - = AkAza: na_upalakSyate – Space is not to be observed - + tathA – thus - = niraMza: - without constituent aMsha.Bits Conscious.Feeling tho - = cit.bhAva: sarva-ga: api na lakSyate - everywhere-going is not seen.
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सुस्थिता_इव_अस्थिता_इव_अन्त: प्रतिभा_अस्ति मणौ यथा ।
susthitA_iva_asthitA_iva_anta: pratibhA_asti maNau yathA |
न सत्य-भूता न_असत्या तथा_इयम् सृष्टिर् आत्मनि ॥४।३६।४॥
na satya-bhUtA na_asatyA tathA_iyam sRSTi: Atmani ||4|36|4||
.
susthitA_iva_asthitA_iva
anta: pratibhA_asti maNau yathA
na satya-bhUtA na_asatyA tathA
iyam sRSTi:_Atmani
.
*m.4 Well situated or ill situated, a diamond contains reflections within it. In the same way lies the creation within self.
*sv.4 Just as the reflection of an object in crystal can be said to be neither real nor entirely unreal, one cannot say that this universe which is reflected in the infinite consciousness is real nor unreal.
*vlm.4. As the gem has its brilliancy in it, whether it is moved or unmoved by any body, so the unreal world has its potential existence in the Divine Spirit, both in its states of action and inactivity. (Hence the eternity of the world in the Eternal Mind).
05
स्व.आधारैर् अम्बुदै: स्वस्थैर् न स्पृष्टम् गगनम् यथा ।
sva.AdhArai: ambudai: svasthai: na spRSTam gaganam yathA |
चित्.स्थै: सर्गैश् चिदाधारैर् न स्पृष्टा चित्परा तथा ॥४।३६।५॥
cit.sthai: sargai: cit.AdhArai: na spRSTA cit.parA tathA ||4|36|5||
.
sva.AdhArai:_ambudai: svasthai:
na spRSTam gaganam yathA
cit.sthai: sargai: cit.AdhArai:
na spRSTA cit.parA tathA - x.
*vwv.1309/5. As the sky is not touched by the clouds extisting within it and having it as their support, so, the Supreme Consciousness is not touched by the worlds which exist in Consciousness as their support.
*sv.5 Again, just as space is unaffected by the clouds that float in it, this infinite consciousness is unaffected and untouched by the universe that appears in it.
*vlm.5. As the clouds abiding in the sky, do not touch the sky or have a tangible feeling of its vacuity; so the worlds subsisting in the receptacle of the Intellectual soul, have no contact with the extraneous (paraa) intellect, which is unconnected with its contents.
*m.5 Clouds in sky derive support from it. However sky is not touched by clouds. Similarly consciousness supports the creations inside it. But is never touched by them.
06
जल.अधिष्ठित-तत्-तेजो यथा_अङ्ग प्रतिबिम्बति ।
jala.adhiSThita-tat-teja: yathA_aGga prati.bimbati |
तथा पुर्यष्टकेष्व्_एव विद्धि देहेषु लक्ष्यते ॥४।३६।६॥
tathA puryaSTakeSu_eva viddhi deheSu lakSyate ||4|36|6||
.
jala.adhiSThita-tat-tejas
yathA_aGga pratibimbati
tathA puryaSTakeSu_eva
viddhi deheSu lakSyate - x.
*m.6 Sunbeams which enter the waters of ocean are revealed as reflections. Similarly consciousness appears as Puryastaka in a body.
*vlm.6. As the light residing in the waters of the sea or a pot of water, is not connected either with the water or pot, nor is it felt by us but by its reflexion; so the intangible soul abides unconnected in its receptacle of the body, and reflects itself to our knowledge only.
*sv.6-7-8-9-10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
AB. ... agGa iti saMbodhane | yathA jale saMyuktA: | ... ||4|36|
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सर्व.संकल्प-रहिता सर्व.संज्ञा-विवर्जिता ।
sarva.saMkalpa-rahitA sarva.saMjJA-vivarjitA |
सा_एषा चिद्.अविनाश.आत्मा तच् चेत्यादि-कृत.अभिधा ॥४।३६।७॥
sA_eSA cit.avinAza.AtmA tat cetya+Adi-kRta.abhidhA ||4|36|7||
.
sarva-saMkalpa-rahitA
without all Samkalpa Conceptions
sarva-saMjJA-vivarjitA
devoid of all designations
sA eSA cit.avinAza.AtmA
this is the Self of Indestructible Chit-Consciousness
tat cetya.Adi-kRta=abhidhA
That is defined as the maker of the conce[tual process
.
*m.7 Consciousness-Self is without any determinations or resolutions. It has no identifications or symbols represent it. In such an indestructible Self, all objects are caused.
*vlm.7. The intellect is devoid of every desire and designation; it is the indestructible soul, and is named by our intelligence of it as (Chetya) intelligible; or from some one of our intelligible ideas as the living soul &c.
*sv.6-7-8-9-10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
08
आकाश-शत-भाग.अच्छा ज्ञेषु निष्कल-रूपिणी ।
AkAza-zata-bhAga.acchA jJeSu niSkala-rUpiNI |
सकल.अकल-संसार-स्वरूप.एक.आत्म्य-दर्शिनी ॥४।३६।८॥
sakala.akala-saMsAra-svarUpa.eka.Atmya-darzinI ||4|36|8||
.
AkAza-zata-bhAga.acchA
jJeSu niSkala-rUpiNI
sakala.akala-saMsAra-svarUpa.eka.Atmya-darzinI - x.
*m.8 This Self is hundred times purer and subtler than sky/space. It is stainless. However it manifests as the world which is ugly.
*vlm.8. It is clearer than the translucent air, and finer than it by a hundred times; it is known as an undivided whole by the learned; who view it as identic with the whole undivided world, which it comprehends within itself.
*sv.6-7-8-9-10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
09
तरङ्गादि-मयी स्फारा नानाता_इयम् चिदर्णवे ।
taraGga.Adi-mayI sphArA nAnAtA_iyam cit.arNave |
तस्मान् न व्यतिरेकेण यथा भाव-विकारिणी ॥४।३६।९॥
tasmAt na vyatirekeNa yathA bhAva-vikAriNI ||4|36|9||
.
taraGga.Adi-mayI sphArA
nAnAtA_iyam cit.arNave
tasmAt na vyatirekeNa
yathA bhAva-vikAriNI - x
.
sphAra
vyatireka
bhaava
vikArin
.
*m.9 The waters of an ocean are full of waves. Yet none of them are in any way distinct or different in essence from the waters.
*vlm.9. As the sea water shows itself in various forms in all its waves, so the intellect does not differ from it, in showing us its various representations of its own motion.
*sv.6-7-8-9-10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
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त्वत्ता-मत्ता-मयी स्फारा नानाता_इयम् चिदर्णवे ।
tvattA-mattA-mayI sphArA nAnAtA_iyam cit.arNave |
चिन्मात्र-व्यतिरेकेण तथा न_एव प्रकाशते ॥४।३६।१०॥
cit.mAtra-vyatirekeNa tathA na_eva prakAzate ||4|36|10||
.
tvattA-mattA=mayI sphArA nAnAtA_iyam cit.arNave
this varied expanse of yourness and myness in the Consciousness-ocean
cinmAtra-vyatirekeNa tathA
thus, except by the apportionment of Consciousness
na_eva prakAzate
is not manifest at-all
.
tvattA-mattA=mayI sphArA nAnAtA_iyam cit.arNave
this varied expanse of yourness and myness in the Consciousness-ocean
cinmAtra-vyatirekeNa tathA
thus, except by the apportionment of Consciousness
na_eva prakAzate
is not manifest at-all
.
mayI sphArA nAnAtA_iyam cit.arNave
cinmAtra-vyatirekeNa tathA
na_eva prakAzate
.
*m.10 (Similarly) the consciousness ocean is full of you and I. But nothing is in any capable of shining in distinction or opposition to consciousness.
*vlm.10. The diversities of our subjective and objective knowledge of myself and thyself and these (ego, tu &c.), are like the varieties of waves and billows in the ocean of the intellect, these are but erroneous notions, since they are representations of the same element, and the very same intellect.
*sv.6-7-8-9-10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
11
चिच्चिनोति चितम् चेत्यम् तेन_इदम् स्थितम् आत्मनि ।
cit.cinoti citam cetyam tena_idam sthitam Atmani |
अज्ञे ऽज्ञे त्व्_अन्यद् आयातम् अन्यद् अस्ति_इति कल्पना ॥४।३६।११॥
ajJe_ajJe tu_anyat AyAtam anyat asti_iti kalpanA ||4|36|11||
.
cit cinoti citam - Consciousness conceives Consciousness =
cetyam tena - what is conceivable by that =
idam sthitam Atmani - is existent as this in the soul =
ajJe - in the unWise =
ajJe tu - but in the unWise =
anyad AyAtam - come to another =
anyad asti - another exists =
iti kalpanA - such is Imagination.
*m.11 Consciousness perceives and ponders over objects within itself. And so they abide in the Self. But ignorant people think otherwise and regard this world existing as a separate design/fabrication.
*sv.11 Consciousness reflecting in consciousness shines as consciousness and exists as consciousness; yet, to one who is ignorant (though considering oneself as wise and rational) there arises the notion that there has come into being and there exists something other than this consciousness.
*vlm.11. The various states of the intellect (Chit), intellection (Chintaa), intelligence (Chittam) and intelligibles (Chetyas), all appertain to the main principle of the soul. They are differently conceived by the learned and ignorant, but the difference is a mere conceit (Kalpanaa).
12
अज्ञेष्व्_असत्-स्वभाव.उग्र-संसार-गण-गर्भिणी ।
ajJeSu_asat-svabhAva.ugra-saMsAra-gaNa-garbhiNI |
ज्ञेषु प्रकाश-रूपा_एव सकल.एक.आत्मिका सती ॥४।३६।१२॥
jJeSu prakAza-rUpA_eva sakala.eka.AtmikA satI ||4|36|12||
.
ajJeSu –
in those unWise is
asat-svabhAva.ugra-saMsAra-gaNa-garbhiNI -
an unreal-nature-fierce-saMsAra-gaNa-garbhiNI =
jJeSu –
in those Wise is
prakAza-rUpA eva –
its very radiant form
sakala.eka.AtmikA satI –
a totally-one-Selfling.
*m.12 In the understanding of ignorant people, consciousness holds this world(s) which is intensely non-existing. However in the perception of jnanis, this world is a shining reflection of that one consciousness and exists as one with the consciousness.
*vlm.12. The intellect presents its two different aspects to the wise and unwise people; to the ignorant, it shows its unreal nature in the realistic conception of the world, while to the learned it exhibits its luminous form in the identity of all things (with God).
*sv.12-13 To the ignorant this consciousness appears as the terrible world-appearance; to the wise the same consciousness appears as the one self. This consciousness alone is known as pure experiencing; and it is thanks to it that the sun shines and all beings enjoy life here.
* ajJeSu - in those unWise is = asat-svabhAva.ugra-saMsAra-gaNa-garbhiNI - an unreal-nature-fierce-saMsAra-gaNa-garbhiNI = jJeSu - in those Wise is = prakAza-rUpA eva - its very radiant form = sakala.eka.AtmikA satI - a totally-one-Selfling.
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अनुभूति-वशान् नित्यम् अर्क.आदीनाम् प्रकाशिनी ।
anubhUti-vazAn nityam arka.AdInAm prakAzinI |
स्वादिनी सर्व-भूतानाम् भाविनी भव-भोगिनाम् ॥४।३६।१३॥
svAdinI sarva-bhUtAnAm bhAvinI bhava-bhoginAm ||4|36|13||
.
because of its constant experience of them
it is the illuminator of sun-&c
the enjoyer of all existent things
the becomer of the enjoyers of becoming
.
anubhUti-vazAt nityam
because of its constant experience of them = arka.AdInAm prakAzinI - it is the illuminator of sun-&c = svAdinI sarva-bhUtAnAm - the enjoyer of all beings/things = bhAvinI bhava-bhoginAm - the becomer of becoming-enjoyers
.
anubhUti
prakAzin
bhaavin
bhava
bhogin
.
*m.13 This consciousness shines the sun, moon and such as a natural experiential characteristic of itself (Moreover) it is the essence of all beings and conceives all pleasures of the world.
*vlm.13. The intellect enlightens the luminous bodies of the sun and stars, by its internal (intellectual) light; it gives a relish to things by its internal taste; and it gives birth to all beings from its inborn ideas of them.
*sv. This consciousness alone is known as pure experiencing; and it is thanks to it that the sun shines and all beings enjoy life here.
*jd.13 - anubhUti-vazAt nityam - because of its constant experience of them = arka.AdInAm prakAzinI - it is the illuminator of sun-&c = svAdinI sarva-bhUtAnAm - the enjoyer of all beings/things = bhAvinI bhava-bhoginAm - the becomer of becoming-enjoyers.
14
न_अस्तम् एति न च_उदेति न_उत्तिष्ठति न तिष्ठति ।
na_astam eti na ca_udeti na_uttiSThati na tiSThati |
न च_आयाति न वा याति न च_इह न.च न_इह चित् ॥४।३६।१४॥
na ca_AyAti na vA yAti na ca_iha na.ca na_iha cit ||4|36|14||
.
it does not set nor does it rise
doesn't go out, doesn't stay in
neither comes nor goes
nor is it here
nor not here
:
such is chit.Consciousness
.
na astam eti
it does not set = = na ca udeti - nor does it rise = na uttiSThati na tiSThati – doesn't go out, doesn't stay in = na ca AyAti na vA yAti – neither comes nor goes = na ca iha - nor is it here = na-ca na iha – nor not here = cit – such is chit.Consciousness.
*m.14 This consciousness never disappears nor it is born. It never emerges nor stays put. It never goes nor returns. It is never here nor there. It is everywhere.
*vlm.14. It neither rises nor sets, nor gets up nor sits; it neither proceeds nor recedes to or fro, it is not here nor is it no where. (Omniscience is present everywhere and is ever the same).
*jd.14 - na astam eti - it does not set = = na ca udeti - nor does it rise = na uttiSThati na tiSThati – doesn't go out, doesn't stay in = na ca AyAti na vA yAti – neither comes nor goes = na ca iha - nor is it here = na-ca na iha – nor not here = cit – such is chit.Consciousness.
15
सा_एषा चिद् अमल.आकारा स्वयम् आत्मनि संस्थिता ।
sA_eSA cit amala.AkArA svayam Atmani saMsthitA |
राघव_इत्थम् प्रपञ्चेन जगन्-नाम्ना विजृम्भते ॥४।३६।१५॥
rAghava_ittham prapaJcena jagat-nAmnA vijRmbhate ||4|36|15||
.
sA eSA cid amala.AkArA
it is this Consciousness of immaculate embodiment = svayam Atmani saMsthitA - itself abiding in the Self = o rAghava = ittham prapaJcena - thus by the elemental = jagat-nAmnA vijRmbhate - is manifested this "world".
it is this Consciousness
of immaculate embodiment
itself abiding in the Self
rAghava
.
thus with its elements
this "world" is manifest
.
*m.15 O Rāghava, such is the stainless self. It abides within itself. As phenomenon (prapanch) it swells out with the name 'jagat' mutable world.
*vlm.15. The pure and transpicuous intellect which is situated in the soul, displays in itself the phantasmagoria which is called the world.
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world-appearance is superimposed on it, even as waves in relation to the ocean.
* sA eSA cid amala.AkArA - it is this Consciousness of immaculate embodiment = svayam Atmani saMsthitA - itself abiding in the Self = o rAghava = ittham prapaJcena - thus by the elemental = jagat-nAmnA vijRmbhate - is manifested this "world".
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तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः ।
teja:puJjai: yathA teja: paya:pUrai: yathA paya: |
परिस्फुरति संस्पन्दैस् तथा चित्.सर्ग-विभ्रमैः ॥४।३६।१६॥
parisphurati saMspandai: tathA cit.sarga-vibhramai: ||4|36|16||
.
teja:puJjai: yathA teja: - with intense heat as Fire =
paya:pUrai: yathA paya: - with plenty of liquid as Water =
parisphurati - it expands =
saMspandai:
tathA cit sarga-vibhramai: - thus is Consciousness with its creation-confusion.
*m.16 Consciousness-creations are vibrational quiverings in consciousness. It is like brilliant light being a multitude of light beams. It is like a tide being full of assembled waters.
*vwv.1308/16. As light shines with a multitude of beams of light and as water throbs with streams of water, so Consciousness throbs with the vibrations in the form of world-appearances (or whirlings of the worlds).
*vlm.16. As a heap of fire emits its flame, and a luminous body blazes with its rays; and as the sea swells in surges and breaks in with its arms, so the intellect bursts out in its creations. (Omniscience is the cause and not percipience of the world"God makes all things, and does not perceive them like us).
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world-appearance is superimposed on it, even as waves in relation to the ocean.
#puJja पुञ्जः A heap, multitude, quantity, mass, collection. •• #puJjita‑ पुञ्जित heaped, made up into a ball, pressed or put together.
17
तत्-स्वभावेन चिन्नाम्ना सर्वगेन_उदित.आत्मना ।
tat-svabhAvena cit.nAmnA sarvagena_udita.AtmanA |
प्रकाशेन_अप्रकाशेन निरंशेन_अंशधारिणा ॥४।३६।१७॥
prakAzena_a.prakAzena nir.aMzena_aMza.dhAriNA ||4|36|17||
.
tat-svabhAvena cin.nAmnA - by that nature called Conscious =
sarvagena udita.AtmanA – by the everywhere-arisen Self =
prakAzena aprakAzena
niraMzena aMza-dhAriNA
.
sarvaga
udita
AtmanA
prakAza
aprakAza
niraMza
aMza
dhArin
.
*m.17 That which is called consciousness is by nature all pervading. It radiantly manifests as soul (individual). When bereft of light (not radiant), the aspectless soul develops aspects.
*vlm.17. Thus the intellect which is selfmanifest and omnipresent of its own nature, developes and envelopes the world by its own manifestation and occultation, and by its acts of integration and segregation (saanhara and nirhaara); or the acts of accretion and secretion.
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world-appearance is superimposed on it, even as waves in relation to the ocean.
18
स्वयम् स्व.कलनाभोगाद् अनन्तम् पदम् उज्झता ।
svayam sva.kalanÂbhogAt anantam padam ujjhatA |
अहम् अस्मि_इति भावेन गच्छता ज्ञ.पदम् शनैः ॥४।३६।१८॥
aham asmi_iti bhAvena gacchatA jJa.padam zanai: ||4|36|18||
.
* svayam sva.kalanAbhogAt
anantam padam – boundless state =
ujjhatA
aham asmi - I am" =
iti
bhAvena gacchatA
jJa.padam
zanai: - x.
#ujjhatA
*m.18 'I am' with this thought and musing, the Absolute slowly devolves into ignorant state, throwing away its exalted state by adopting and enjoying the pleasures of self conjecturing.
*vlm.18. It is led by its own error and of its own accord, to forget and forsake its state of infinitude; and then by assuming its individual personality of egoism (that I am), it is converted to an ignoramus. (So men of contracted views turn to be dunces).
*sv.18-19-20 In that consciousness, when it is reflected within itself, there arises the 'I am' notion which gives rise to diversity.
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17
18
19
नानातायाम् प्ररूढायाम् अस्याम् संसृति-पूर्वकम् ।
nAnAtAyAm prarUDhAyAm asyAm saMsRti-pUrvakam |
भाव.अभाव-ग्रह.उत्सर्ग-पदे स्थितिम् उपागते ॥४।३६।१९॥
bhAva.abhAva-graha.utsarga-pade sthitim upAgate ||4|36|19||
.
nAnAtAyAm –
in variety
prarUDhAyAm asyAm –
when this is overgrown
saMsRti-pUrvakam
bhAva.abhAva-graha.utsarga-pade
sthitim upAgate
.
*m.19 Settling down to division and multiplicity, it becomes mutable and changing. It arrives at a condition of 'having and not having', 'acceptable and disagreeable'.
*vlm.19. It falls from its knowledge of generals to that of particulars, by its act of specialization; and comes to the discrimination of the positive, and negative, and of inclusion and exclusion (or admission or rejection).
*sv. In that consciousness, when it is reflected within itself, there arises the 'I am' notion which gives rise to diversity.
20
पुर्यष्टक-स्पन्द-शतैः करोति न करोति च ।
puryaSTaka-spanda-zatai: karoti na karoti ca |
उत्सेधम् एति भू-कोश-कोटर-स्थो ऽङ्कुर.उत्करः ॥४।३६।२०॥
utsedham eti bhU-koza-koTara-stha:_aGkura.utkara: ||4|36|20||
.
puryaSTaka-spanda-zatai:
with hundreds of motions of the subtle puryaSTaka body = karoti – it acts = na karoti ca – and does not act = utsedham eti – it goes to ascent/increase – comes to growth = bhU-koza-koTara-stha: - in a hole in the ground = aGkura.utkara: - shoot-outgrowth – a weed.
with hundreds of subtle-body=motions
it acts & does not act
but
comes to growth
like a weed in a hole in the ground
.
*m.20 It shakes out hundreds of "puryastakas" and throws up millions of worlds and universes.
*vlm.20. It strives and struggles within the confines of the sensuous body (owing to its degradation from spirituality); and it multiplies in these bodies like the weeds sprouting out of the bosom of the earth. (i.e. From its unity becomes a multiplicity in the many animal bodies).
.AB. utsedham upacayena_unnatyam ||4|36|
*jd.20 - puryaSTaka-spanda-zatai: - with hundreds of motions of the subtle puryaSTaka body = karoti – it acts = na karoti ca – and does not act = utsedham eti – it goes to ascent/increase – comes to growth = bhU-koza-koTara-stha: - in a hole in the ground = aGkura.utkara: - shoot-outgrowth – a weed.
21
व्योम सौषिर्यम् आदत्ते सर्व-मूर्त्य्.अविरोधि यत् ।
vyoma sauSiryam Adatte sarva-mUrti.avirodhi yat |
स्पन्द.एक-धर्मवान् वातो रस-रूपतया जलम् ॥४।३६।२१॥
spanda.eka-dharmavAn vAta: rasa-rUpatayA jalam ||4|36|21||
.
the spacious sky is like a sponge
which accepts all sorts of things
:
Air
(which has the character of motion)
water
(which has the form of flavor) –
vibrant with a single quality
.
vyoma sauSiryam Adatte - the spacious sky presents a channel = sarva-mUrti-a-virodhi yat - which accepts all formations: = vAta: rasa-rUpatayA jalam - the air (which has the character of motion) = water (which has the form of flavor) – spanda.eka-dharmavAn – vibrant with a single quality...
*m.21 Forms emerge out of the ether and this consciousness becomes friendly (will not resist) with formations. (Among these) The one with the nature of vibration is wind. The one with fluidity is water.
*vlm.21. It is the intellect that stretches the spacious vacuum, to make room for the subsistence and growth of every thing; and makes the all and ever moving air and the liquid water, for the vitality and nourishment of all.
#rudh -> #virudh ->#virodha विरोध ->#avirodha –m.- without obstruction/opposition.to • living or being in agreement with (in comp. or inst.) MBh.&c. • non-incompatibility, consistency, harmony Ya1n5. ii , 186 , &c. •• #avirodhin a. not being out of harmony with, not being obstructive to (gen. or in comp.).
#murch* to become thick -> #mUrta मूर्त -adj.- coagulated [= #ghana]; settled into any fixed shape, embodied, incarnate. •• #mUrtatvam material form, incarnate existence. •• #mUrti –f.- any material embodiment, having definite shape or limits (= #Amaya, as in #nirAmaya) • an image, idol, statue. •• #mUrtidhara- mUrti-dhara having a body, corporeal, incarnate. •• #mUrtitvam - the having a body, materiality; (in phil) the having a finite or fixed measure or motion. #amUrta - shapeless, unembodied; consisting of different parts. •• #amUrti - f. shapelessness, absence of shape or form....
* vyoma sauSiryam Adatte - the spacious sky presents a channel = sarva-mUrti-a-virodhi yat - which accepts all formations: = vAta: rasa-rUpatayA jalam - the air (which has the character of motion) = water (which has the form of flavor) – spanda.eka-dharmavAn – vibrant with a single quality...
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दृढा_ऊर्वी प्रकटम् तेजः स्थितिमन्ति जगन्ति च ।
dRDhA_UrvI prakaTam teja: sthitimanti jaganti ca |
प्रतिबन्ध.अभ्यनुज्ञासु कालः कलनया स्थितः ॥४।३६।२२॥
pratibandha.abhi.anujJAsu kAla: kalanayA sthita: ||4|36|22||
.
dRDhA UrvI - solid Earth =
prakaTam teja: - radiant Fire =
sthitimanti jaganti ca
pratibandha.abhyanujJAsu
kAla: kalanayA sthita: - time set with its mark
.
dRDhA
UrvI
prakaTa
tejas
sthitiman
pratibandha
abhyanujJA
kalanA
.
*m.22 It manifests solidity as earth, effulgence as light and manifests the mutable world. It fancies time as the restraining and regulating agency.
*vlm.22. It makes the firm earth (terra firma) and the light-some fire and the fixed worlds all around; and employs time by its injunctions and prohibitions (to do or undo any thing).
*sv.21-22 As space, the same consciousness enables the seed to sprout; as air, it draws the sprout, as it were; as water, it nourishes it; as earth, it stabilises it; and as light, the consciousness itself reveals the new life.
#pratibandha
#abhyanujJA
23
पुष्पेषु गन्धताम् याति शनै: संचित-केसरम् ।
puSpeSu gandhatAm yAti zanai: saMcita-kesaram |
मृत्-कोटर-रस.उल्लास: स्थानुताम् एति भूतले ॥४।३६।२३॥
mRt-koTara-rasa.ullAsa: sthAnutAm eti bhUtale ||4|36|23||
.
* puSpeSu gandhatAm yAti - in flowers it comes to perfumery =
zanai: saMcita-kesaram
mRt-koTara-rasa.ullAsa:
sthAnutAm eti bhUtale – goes to stability in the ground.
*m.23 As Flowers develop fragrance and follicles: this consciousness develops immobility as earth and soil.
*vlm.23. It gives fragrance to flowers, and grows by degrees their filaments and pistils; and it makes the moisture of the porous ground, to grow vegetables on earth.
*sv.23-24-25 It is the consciousness in the seed that in due course manifests as the fruit.
#saMcita – heaped, dense.
#kesara – hair, (horse's) mane.
24
मूल-स्थाः फलम् आयान्ति पेलवा रस-लेशकाः ।
mUla-sthA: phalam AyAnti pelavA* rasa-lezakA: |
संनिवेशम् व्रजन्त्य्_एता रेखा: पल्लव-पालिषु ॥४।३६।२४॥
saMnivezam vrajanti_etA* rekhA: pallava-pAliSu ||4|36|24||
.
mUla-sthA: phalam AyAnti – the rooted (trees) come to fruit =
pelavA: - tender =
rasa-lezakA: - drops of sap =
saMnivezam
vrajanti etA: rekhA: - these lines grow into =
pallava-pAliSu – shoot-rows.
*m.24. As trees, it manifests tender leaves, branches and fruits and sap carrying channels. It stays new all the time like a rainbow. This is an endless process supporting the world manifestation.
*vlm.24. The rooted trees fructify with fruits, by their juicy saps from beneath; and they produce their fruitage, and display their foliage with lineaments in them, as their veins and arteries.
*sv.23-24-25 It is the consciousness in the seed that in due course manifests as the fruit.
#li: - #leza-H, #lezaka-: a small part or portion, particle, atom, little bit or slight trace of (gen. or comp.; #lezatas and #lezatena, ind. = very slightly or briefly; #lezazas, in small pieces R.) MBh. &c.; • a partic. division or short space of time (= 2 or 12 kalA-s) L. •-• #himaleza snowflake.
विश् #vi: -> #nivi: -> #saMniveza: - sitting down, settlement, foundation (of a city); abode, dwelling-place; arrangement, preparation; state, condition; shape, form, appearance.
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नवताम् अनुगृह्णाति शक्र-बानासनेन च ।
navatAm anugRhNAti zakra-bAnAsanena ca |
यो यो भवत्य्_अविरतम् संस्थानेन वनेन च ॥४।३६।२५॥
ya:_ya:_bhavati_aviratam saMsthAnena vanena ca ||4|36|25||
.
navatAm anugRhNAti
zakra-bAna.Asanena ca
ya: ya: bhavati aviratam
saMsthAnena vanena ca
.
nava
navatA
anugRhNAti
zakra
bAna
Asana
aviratam
saMsthAna
.
*m.25 In spring it swells as flowers and tender leaves. In summer it develops as drying up heat.
*vlm.25. It renovates the forest with its gifts of various hues, and dyes them with the variety of colours in the rainbow of Indra.
*sv.23-24-25 It is the consciousness in the seed that in due course manifests as the fruit.
#bANa #bANAsana-m "arrow-discharger", a bow S3ak. #zakrabANAsanam Indra's bow, a rainbow; cf. #indrajAla. navatAm anugRhNAti zakrabAna.Asanena ca | ya: ||4|36| y4036.025
26
वसन्तम् उपतिष्ठन्ति पुष्प-पल्लव-राशयः ।
vasantam upatiSThanti puSpa-pallava-rAzaya: |
निदाघ-विधिम् आयान्ति दैव-दाह-विभूतयः ॥४।३६।२६॥
nidAgha-vidhim AyAnti daiva-dAha-vibhUtaya: ||4|36|26||
.
vasantam upatiSThanti
puSpa-pallava-rAzaya: - flower-bud=sprigs =
nidAgha-vidhim AyAnti
daiva-dAha-vibhUtaya: - x.
*m.26-27 In rainy season it pours and fills lakes and tanks. In autumn, it covers the entire land with fog and snow. Thus in all the seasons and years it never violates the law of existence,_aNiyati’.
*vlm.26. It bids the folia, fruits and flowers to wait on the flowery season of spring; and then brings their fruitage to perfection, under the heat of the summer sun.
*sv. This consciousness alone is the different seasons and their characteristics.
Øtt. SEASONS – "six seasons are enumerated, viz. vasanta, "spring " • grISma, "the hot season" • varSAs (f. nom. pl), "the Rains " • zarad, "autumn" • hemanta, "winter" • and zizira, "the cool season".
27
प्रावृट् समयम् ईहन्ते नीला जलद-राशयः ।
prAvRT samayam Ihante nIlA* jalada-rAzaya: |
शरदम् च_अनुधावन्ति समग्राः फल-राशयः ॥४।३६।२७॥
zaradam ca_anudhAvanti samagrA: phala-rAzaya: ||4|36|27||
.
prAvRT-samayam –
in the time of the rains
= Ihante –
they proceed
nIlA: jalada-rAzaya: -
blue streaks of cloud
= zaradam ca anudhAvanti –
in the autumn following
= samagrA: -
abundant
= phala-rAzaya: -
fruit-crops.
*m.26-27 In rainy season it pours and fills lakes and tanks. In autumn, it covers the entire land with fog and snow. Thus in all the seasons and years it never violates the law of existence, 'Niyati'.
*vlm.27. It makes the dark blue clouds of heaven, to wait on the approach of the rainy weather; and causes the harvest of fields, to follow in the train of autumn.
*sv.26-27-28-29 This consciousness alone is the different seasons and their characteristics.
वस् #vas – to shine -> #vasanta: - "brilliant (season)" [the Shining], spring (comprising the months caitra and vaizAkha or from mid-March to mid-May) 1 of the 6 #Rtu.Seasons • personified as a friend or attendant of kAmadeva, the god of love) *RV. &c
वृष् #vRS -> #pravRS -> #prAvRS *prAvRt -f.- the rainy season, wet season, rains (the months ASADha and zravaNa, comprising the first half of the rainy season which lasts in some parts from the middle of June till the middle of October) RV. &c ( °Si-ja mfn. produced in the rainy seasons. – there are 6 Rtu.Seasons -> vasanta, "spring " • grISma, "the hot season" • varSA: (f. nom. pl), "the Rains " • zarad, "autumn" • hemanta, "winter " • and zizira, "the cool season".
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हेमन्ते हिम-हासिन्यो भवन्ति ककुभो दश ।
hemante hima-hAsinya: bhavanti kakubha: daza |
नयन्त्य्_उपलताम् अम्बु शिशिरे शीतल.अनिलाः ॥४।३६।२८॥
nayanti_upalatAm ambu zizire zItala.anilA: ||4|36|28||
.
hemante –
in winter
hima-hAsinya: -
sparkling white snows
bhavanti kakubha: daza –
become the ten directions
nayanti upalatAm ambu –
turning water to stone
zizire zItala.anilA:
.
hemanta
hima
hAsin
bhavanti
nayanti
upala
upalatA
zizira
zItala
anila
.
*vlm.28. The cold season is decorated with its smiling frost, in its faces of the ten sides of the sky; and the dewy weather is made to waft its icicles of dew drops, on the pinions of the chilling winds of winter.
*sv.26-27-28-29 This consciousness alone is the different seasons and their characteristics.
29
न जहाति स्वमर्यादाम् कालो युग-मयीम् इमाम् ।
na jahAti sva.maryAdAm kAla: yuga-mayIm imAm |
तरङ्गिणी-तरङ्ग.ओघ-लीलया यान्ति सृष्टयः ॥४।३६।२९॥
taraGgiNI-taraGga.ogha-lIlayA yAnti sRSTaya: ||4|36|29||
.
na jahAti sva.maryAdAm kAla: yuga-mayIm imAm
taraGgiNI-taraGga-ogha-lIlayA yAnti sRSTaya: - by the play of waves in a flood of waves the creations come
.
jahAti
maryAdA
yuga
taraGgiN
ogha
lIlA
yAnti
sRSTi
.
*vlm.29. It makes the ever moving time, to revolve in its rotation of years and cycles and Yuga ages; and causes the tide of creation to roll on in its waves of worlds, on its bosom of the ocean of eternity.
*sv.26-27-28-29 This consciousness alone is the different seasons and their characteristics.
#jahAti - limits
दा #dA -> #AdA -> #maryAdA - "giving or containing clear marks or signs", a frontier, boundary, extreme point, goal (in space and time) (#SaN-mAs-maryAdayA, within six months) • the limits of morality or custom • propriety of conduct.
30
नियतिः स्थितिम् आयाति स्थैर्य-चातुर्य-कारिणी ।
niyati: sthitim AyAti sthairya-cAturya-kAriNI |
तिष्ठत्य्_आप्रलयम् धीरा धर.अधरण-धर्मिणी ॥४।३६।३०॥
tiSThati_A=pralayam dhIrA dhara.adharaNa-dharmiNI ||4|36|30||
.
niyati.x.: sthiti.x.m AyAti.coming - niyati.Destiny comes to a state =
sthairya.x.cAturya.skill\cleverness.kAriN.x.I
tiSThat.x.i Apralaya.x.m - remains till Doomsday =
dhIrA.x. dhara.x.adharaNa.x.dharmiN.x.I
.
sthairya
kArin
tiSThati
Apralaya
dhIra
dhara
adharaNa
dharmin
.
*m.30 With this_'niyati' followed in stable manner in an unflinching way, earth continues till the doomsday.
*vlm.30. Its decrees remain fixed with a wonderful stability, and the earth (terra or dhara), continues firm (dhira or sthira), with its quality of containing all things. (In this sloka there is both a homonym and paronym of similar sound and sense in the word dharaa derived from the root dhri: namely, dhiraa, dharaa, = sthiraa, terra and dharana and dharini).
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
.
यम् #yam - #niyam - #niyati -f.- the fixed order of things, necessity, destiny, = svabhAva, #svabhAvasya niyate - y6021.024 • fate, Destiny • restraint, restriction • self-command, self-restraint. •• "The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation. "- SV.
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चतुर्दश-विधानि_इह भूतानि भुवन.अन्तरे ।
caturdaza-vidhAni_iha bhUtAni bhuvana.antare |
नानाचार-विहारिणि नाना-विरचनानि च ॥४।३६।३१॥
nAnAcAra-vihAriNi nAnA-viracanAni ca ||4|36|31||
.
fourteen sorts of beings here among the worlds
follow their various ways and various means
.
*vlm.31. It made the universe teem with fourteen kinds of beings in its as many worlds of the chaturdasa-bhuvanas; and these are as different in their modes of life as in their forms and figures. (The Atharvan or last Veda reckons tri-sapta or thrice seven worlds).
*m.31 In all the fourteens worlds with all their multifarious traditions and beliefs, with varied costumes, the fourteen living species are born and annihilated again and again.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
*jd.31 – caturdaza-vidhAni iha bhUtAni - there are fourteen sorts of beings here = bhuvana=antare - among the worlds = nAnA-AcAra-vihAriNi - carrying-on in various ways = nAnA-viracanAni ca - and various formations.
32
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः ।
puna: punar vilIyante jAyante ca puna: puna: |
धारा-परम्परा याति विना वारि_इव बुद्बुदाः ॥४।३६।३२॥
dhArA-paramparA yAti vinA vAri_iva budbudA: ||4|36|32||
.
again and again
they subside
again and again
they are born
they come and go in their own flow
like bubbles in a waterless sea
.
puna: punar_vilIyante
again and again they subside = jAyante ca puna: puna: - again and again they are born = dhArA-paramparA yAti - their respective flow comes = vinA vAri iva budbudA: - like bubbles without water
.
vilIyante
jAyante
dhArA
paramparA
vAri
budbuda
.
*vlm.32. These are repeatedly produced from and reduced to nothing, and move in their wonted courses for ever, as bubbles in the waterless ocean of eternity.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
*m.32 This world comes and goes with a sense of play. Beings deluded by the mutable things behave like a mad crowd and return again and again to the world till the day of liberation.
*jd.32 - puna: punar_vilIyante - again and again they subside = jAyante ca puna: puna: - again and again they are born = dhArA-paramparA yAti - they come to their respective flow = vinA vAri iva budbudA: - like bubbles without water.
33
आयाति याति परितिष्ठति लीलया_अति=
AyAti yAti paritiSThati lIlayA_ati=
स्वर्था_अनुपार्जयति धावति जन्मनाशैः ।
svarthA_anupArjayati dhAvati janmanAzai: |
उन्मत्तवद् विहित-भावनम् आहित.ईहा
unmattavat vihita-bhAvanam Ahita.IhA
मुग्धा कृतान्त-विवशा जनता वराकी ॥४।३६।३३॥
mugdhA kRtAnta-vivazA janatA varAkI ||4|36|33||
.
AyAti yAti –
coming and going
paritiSThati lIlayA ati-svarthA anupArjayati
dhAvati x
janma-nAzai: / janmanA_Azai:
running with birth and destruction
unmattavad vihita-bhAvanam AhitA IhA
mugdhA kRtAnta-vivazA janatA varAkI - x.
*vlm.33. Here the miserable multitudes, moving mad in vain struggles after their desired objects, and in their imbecility under the subjection of disease and death. They are incessantly coming to life and going away in their exits, remaining in their living states and acquiring their ends, and for ever running to and fro, in their repeated births and deaths in this world.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
.
x
fourteen sorts of beings here among the worlds
follow their various ways and various means
.
32
33
oॐm
DAILY READINGS th 20 December, 2018
fm4037-38 1.dc20-21 STILLNESS 14+23=.z37
fm6106 2.dc20..21 Full Disclosure .z70
https://www.dropbox.com/s/4bkzc7amw9jozjg/fm6106%202.dc20..21%20Full%20Disclosure%20.z70.docx?dl=0
fm7208 3.dc20 Conception.City .z30
https://www.dropbox.com/s/atwzjp9dg9tw3u9/fm7208%203.dc20%20Conception.City%20.z30.docx?dl=0
Group Page
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Complete YVFiles
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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
Oॐm
+++
सर्ग ४.३६
राम उवाच ।
rAma uvAca |
यथा_ईदृशम् स्थितम् विश्वम् विश्व.अतीते चिdAत्मनि ।
yathA_IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन् मे कथय हे ब्रह्मन् पुनर् बोध-विवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha-vivRddhaye ||4|36|1||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
यथा_ऊर्मयो ऽनभिव्यक्ता भाविन: पयसि स्थिताः ।
yathA_Urmaya:_anabhivyaktA* bhAvina: payasi sthitA: |
न स्थिताश् च_आत्मनो ऽन्यत्वाच् चित्तत्वे सृष्टयस् तथा ॥४।३६।२॥
na sthitA: ca_Atmana:_anyatvAt cittatve sRSTaya: tathA ||4|36|2||
यथा सर्व-गतः सौक्ष्म्याद् आकाशो न_उपलक्ष्यते ।
yathA sarva-gata: saukSmyAt AkAza: na_upalakSyate |
तथा निरंशश् चिद्भावः सर्वगो ऽपि न लक्ष्यते ॥४।३६।३॥
tathA niraMza: cit.bhAva: sarva-ga:_api na lakSyate ||4|36|3||
सुस्थिता_इव_अस्थिता_इव_अन्त: प्रतिभा_अस्ति मणौ यथा ।
susthitA_iva_asthitA_iva_anta: pratibhA_asti maNau yathA |
न सत्य-भूता न_असत्या तथा_इयम् सृष्टिर् आत्मनि ॥४।३६।४॥
na satya-bhUtA na_asatyA tathA_iyam sRSTi: Atmani ||4|36|4||
स्व.आधारैर् अम्बुदै: स्वस्थैर् न स्पृष्टम् गगनम् यथा ।
sva.AdhArai: ambudai: svasthai: na spRSTam gaganam yathA |
चित्.स्थै: सर्गैश् चिदाधारैर् न स्पृष्टा चित्परा तथा ॥४।३६।५॥
cit.sthai: sargai: cit.AdhArai: na spRSTA cit.parA tathA ||4|36|5||
जल.अधिष्ठित-तत्-तेजो यथा_अङ्ग प्रतिबिम्बति ।
jala.adhiSThita-tat-teja: yathA_aGga prati.bimbati |
तथा पुर्यष्टकेष्व्_एव विद्धि देहेषु लक्ष्यते ॥४।३६।६॥
tathA puryaSTakeSu_eva viddhi deheSu lakSyate ||4|36|6||
सर्व.संकल्प-रहिता सर्व.संज्ञा-विवर्जिता ।
sarva.saMkalpa-rahitA sarva.saMjJA-vivarjitA |
सा_एषा चिद्.अविनाश.आत्मा तच् चेत्यादि-कृत.अभिधा ॥४।३६।७॥
sA_eSA cit.avinAza.AtmA tat cetya+Adi-kRta.abhidhA ||4|36|7||
आकाश-शत-भाग.अच्छा ज्ञेषु निष्कल-रूपिणी ।
AkAza-zata-bhAga.acchA jJeSu niSkala-rUpiNI |
सकल.अकल-संसार-स्वरूप.एक.आत्म्य-दर्शिनी ॥४।३६।८॥
sakala.akala-saMsAra-svarUpa.eka.Atmya-darzinI ||4|36|8||
तरङ्गादि-मयी स्फारा नानाता_इयम् चिदर्णवे ।
taraGga.Adi-mayI sphArA nAnAtA_iyam cit.arNave |
तस्मान् न व्यतिरेकेण यथा भाव-विकारिणी ॥४।३६।९॥
tasmAt na vyatirekeNa yathA bhAva-vikAriNI ||4|36|9||
10त्वत्ता-मत्ता-मयी स्फारा नानाता_इयम् चित्.अर्णवे ।
त्वत्ता-मत्ता-मयी स्फारा नानाता_इयम् चिदर्णवे ।
tvattA-mattA-mayI sphArA nAnAtA_iyam cit.arNave |
चिन्मात्र-व्यतिरेकेण तथा न_एव प्रकाशते ॥४।३६।१०॥
cit.mAtra-vyatirekeNa tathA na_eva prakAzate ||4|36|10||
चिच्चिनोति चितम् चेत्यम् तेन_इदम् स्थितम् आत्मनि ।
cit.cinoti citam cetyam tena_idam sthitam Atmani |
अज्ञे ऽज्ञे त्व्_अन्यद् आयातम् अन्यद् अस्ति_इति कल्पना ॥४।३६।११॥
ajJe_ajJe tu_anyat AyAtam anyat asti_iti kalpanA ||4|36|11||
अज्ञेष्व्_असत्-स्वभाव.उग्र-संसार-गण-गर्भिणी ।
ajJeSu_asat-svabhAva.ugra-saMsAra-gaNa-garbhiNI |
ज्ञेषु प्रकाश-रूपा_एव सकल.एक.आत्मिका सती ॥४।३६।१२॥
jJeSu prakAza-rUpA_eva sakala.eka.AtmikA satI ||4|36|12||
अनुभूति-वशान् नित्यम् अर्क+आदीनाम् प्रकाशिनी ।
anubhUti-vazAn nityam arka+AdInAm prakAzinI |
स्वादिनी सर्व-भूतानाम् भाविनी भव-भोगिनाम् ॥४।३६।१३॥
svAdinI sarva-bhUtAnAm bhAvinI bhava-bhoginAm ||4|36|13||
न_अस्तम् एति न च_उदेति न_उत्तिष्ठति न तिष्ठति ।
na_astam eti na ca_udeti na_uttiSThati na tiSThati |
न च_आयाति न वा याति न च_इह न.च न_इह चित् ॥४।३६।१४॥
na ca_AyAti na vA yAti na ca_iha na.ca na_iha cit ||4|36|14||
सा_एषा चिद् अमल.आकारा स्वयम् आत्मनि संस्थिता ।
sA_eSA cit amala.AkArA svayam Atmani saMsthitA |
राघव_इत्थम् प्रपञ्चेन जगन्-नाम्ना विजृम्भते ॥४।३६।१५॥
rAghava_ittham prapaJcena jagat-nAmnA vijRmbhate ||4|36|15||
तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः ।
teja:puJjai: yathA teja: paya:pUrai: yathA paya: |
परिस्फुरति संस्पन्दैस् तथा चित्.सर्ग-विभ्रमैः ॥४।३६।१६॥
parisphurati saMspandai: tathA cit.sarga-vibhramai: ||4|36|16||
.
तत्-स्वभावेन चिन्.नाम्ना सर्वगेन_उदित.आत्मना ।
tat-svabhAvena cit.nAmnA sarvagena_udita.AtmanA |
प्रकाशेन_अप्रकाशेन निरंशेन_अंशधारिणा ॥४।३६।१७॥
prakAzena_a.prakAzena nir.aMzena_aMza.dhAriNA ||4|36|17||
स्वयम् स्व.कलनाभोगाद् अनन्तम् पदम् उज्झता ।
svayam sva.kalanÂbhogAt anantam padam ujjhatA |
अहम् अस्मि_इति भावेन गच्छता ज्ञ.पदम् शनैः ॥४।३६।१८॥
aham asmi_iti bhAvena gacchatA jJa.padam zanai: ||4|36|18||
नानातायाम् प्ररूढायाम् अस्याम् संसृति-पूर्वकम् ।
nAnAtAyAm prarUDhAyAm asyAm saMsRti-pUrvakam |
भाव.अभाव-ग्रह.उत्सर्ग-पदे स्थितिम् उपागते ॥४।३६।१९॥
bhAva.abhAva-graha.utsarga-pade sthitim upAgate ||4|36|19||
पुर्यष्टक-स्पन्द-शतैः करोति न करोति च ।
puryaSTaka-spanda-zatai: karoti na karoti ca |
उत्सेधम् एति भू-कोश-कोटर-स्थो ऽङ्कुर.उत्करः ॥४।३६।२०॥
utsedham eti bhU-koza-koTara-stha:_aGkura.utkara: ||4|36|20||
व्योम सौषिर्यम् आदत्ते सर्व-मूर्त्य्.अविरोधि यत् ।
vyoma sauSiryam Adatte sarva-mUrti.avirodhi yat |
स्पन्द.एक-धर्मवान् वातो रस-रूपतया जलम् ॥४।३६।२१॥
spanda.eka-dharmavAn vAta: rasa-rUpatayA jalam ||4|36|21||
दृढा_ऊर्वी प्रकटम् तेजः स्थितिमन्ति जगन्ति च ।
dRDhA_UrvI prakaTam teja: sthitimanti jaganti ca |
प्रतिबन्ध.अभ्यनुज्ञासु कालः कलनया स्थितः ॥४।३६।२२॥
pratibandha.abhi.anujJAsu kAla: kalanayA sthita: ||4|36|22||
पुष्पेषु गन्धताम् याति शनै: संचित-केसरम् ।
puSpeSu gandhatAm yAti zanai: saMcita-kesaram |
मृत्-कोटर-रस.उल्लास: स्थानुताम् एति भूतले ॥४।३६।२३॥
mRt-koTara-rasa.ullAsa: sthAnutAm eti bhUtale ||4|36|23||
मूल-स्थाः फलम् आयान्ति पेलवा रस-लेशकाः ।
mUla-sthA: phalam AyAnti pelavA* rasa-lezakA: |
संनिवेशम् व्रजन्त्य्_एता रेखा: पल्लव-पालिषु ॥४।३६।२४॥
saMnivezam vrajanti_etA* rekhA: pallava-pAliSu ||4|36|24||
नवताम् अनुगृह्णाति शक्र-बानासनेन च ।
navatAm anugRhNAti zakra-bAnAsanena ca |
यो यो भवत्य्_अविरतम् संस्थानेन वनेन च ॥४।३६।२५॥
ya:_ya:_bhavati_aviratam saMsthAnena vanena ca ||4|36|25||
वसन्तम् उपतिष्ठन्ति पुष्प-पल्लव-राशयः ।
vasantam upatiSThanti puSpa-pallava-rAzaya: |
निदाघ-विधिम् आयान्ति दैव-दाह-विभूतयः ॥४।३६।२६॥
nidAgha-vidhim AyAnti daiva-dAha-vibhUtaya: ||4|36|26||
प्रावृट् समयम् ईहन्ते नीला जलद-राशयः ।
prAvRT samayam Ihante nIlA* jalada-rAzaya: |
शरदम् च_अनुधावन्ति समग्राः फल-राशयः ॥४।३६।२७॥
zaradam ca_anudhAvanti samagrA: phala-rAzaya: ||4|36|27||
हेमन्ते हिम-हासिन्यो भवन्ति ककुभो दश ।
hemante hima-hAsinya: bhavanti kakubha: daza |
नयन्त्य्_उपलताम् अम्बु शिशिरे शीतल.अनिलाः ॥४।३६।२८॥
nayanti_upalatAm ambu zizire zItala.anilA: ||4|36|28||
न जहाति स्वमर्यादाम् कालो युग-मयीम् इमाम् ।
na jahAti sva.maryAdAm kAla: yuga-mayIm imAm |
तरङ्गिणी-तरङ्ग.ओघ-लीलया यान्ति सृष्टयः ॥४।३६।२९॥
taraGgiNI-taraGga.ogha-lIlayA yAnti sRSTaya: ||4|36|29||
नियतिः स्थितिम् आयाति स्थैर्य-चातुर्य-कारिणी ।
niyati: sthitim AyAti sthairya-cAturya-kAriNI |
तिष्ठत्य्_आप्रलयम् धीरा धर.अधरण-धर्मिणी ॥४।३६।३०॥
tiSThati_A=pralayam dhIrA dhara.adharaNa-dharmiNI ||4|36|30||
चतुर्दश-विधानि_इह भूतानि भुवन.अन्तरे ।
caturdaza-vidhAni_iha bhUtAni bhuvana.antare |
नानाचार-विहारिणि नाना-विरचनानि च ॥४।३६।३१॥
nAnAcAra-vihAriNi nAnA-viracanAni ca ||4|36|31||
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः ।
puna: punar vilIyante jAyante ca puna: puna: |
धारा-परम्परा याति विना वारि_इव बुद्बुदाः ॥४।३६।३२॥
dhArA-paramparA yAti vinA vAri_iva budbudA: ||4|36|32||
आयाति याति परितिष्ठति लीलया_अति=
AyAti yAti paritiSThati lIlayA_ati=
स्वर्था_अनुपार्जयति धावति जन्मनाशैः ।
svarthA_anupArjayati dhAvati janmanAzai: |
उन्मत्तवद् विहित-भावनम् आहित.ईहा
unmattavat vihita-bhAvanam Ahita.IhA
मुग्धा कृतान्त-विवशा जनता वराकी ॥४।३६।३३॥
mugdhA kRtAnta-vivazA janatA varAkI ||4|36|33||
॥
४०३७
fm4037-38 1.dc20-21 STILLNESS 14+23=.z37
+++
Jiva Das
FM4036 HOW CONSCIOUSNESS CREATES 1.DC19 .z33
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
oॐm
FM.4.36
HOW CONSCIOUSNESS CREATES
RÂMA said—
यथा_ईदृशम् स्थितम् विश्वम् विश्व.अतीते चिdAत्मनि ।
yathA_IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन् मे कथय हे ब्रह्मन् पुनर् बोध-विवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha-vivRddhaye ||4|36|1||
.
oॐm
.
x
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4037-38 STILLNESS 1.DC20-21 14+23=.z37
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
+++
FM.4.36 HOW CONSCIOUSNESS CREATES 1.DC19
सर्ग ४.३६
sarga 4.36
राम उवाच ।
rAma* uvAca |
यथा_ईदृशम् स्थितम् विश्वम् विश्व.अतीते चिdAत्मनि ।
yathA_IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन् मे कथय हे ब्रह्मन् पुनर् बोध.विवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha.vivRddhaye ||4|36|1||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
यथा_ऊर्मयो ऽनभिव्यक्ता भाविन: पयसि स्थिताः ।
yathA_Urmaya:_anabhivyaktA* bhAvina: payasi sthitA: |
न स्थिताश् च_आत्मनो ऽन्यत्वाच् चित्तत्वे सृष्टयस् तथा ॥४।३६।२॥
na sthitA: ca_Atmana:_anyatvAt cittatve sRSTaya: tathA ||4|36|2||
यथा सर्व.गतः सौक्ष्म्याद् आकाशो न_उपलक्ष्यते ।
yathA sarva.gata: saukSmyAt AkAza: na_upalakSyate |
तथा निरंशश् चिद्भावः सर्वगो ऽपि न लक्ष्यते ॥४।३६।३॥
tathA niraMza: cit.bhAva: sarva.ga:_api na lakSyate ||4|36|3||
सुस्थिता_इव_अस्थिता_इव_अन्त: प्रतिभा_अस्ति मणौ यथा ।
susthitA_iva_asthitA_iva_anta: pratibhA_asti maNau yathA |
न सत्य.भूता न_असत्या तथा_इयम् सृष्टिर् आत्मनि ॥४।३६।४॥
na satya.bhUtA na_asatyA tathA_iyam sRSTi: Atmani ||4|36|4||
स्व.आधारैर् अम्बुदै: स्वस्थैर् न स्पृष्टम् गगनम् यथा ।
sva.AdhArai: ambudai: svasthai: na spRSTam gaganam yathA |
चित्.स्थै: सर्गैश् चिदाधारैर् न स्पृष्टा चित्परा तथा ॥४।३६।५॥
cit.sthai: sargai: cit.AdhArai: na spRSTA cit.parA tathA ||4|36|5||
जल.अधिष्ठित.तत्.तेजो यथा_अङ्ग प्रतिबिम्बति ।
jala.adhiSThita.tat.teja: yathA_aGga prati.bimbati |
तथा पुर्यष्टकेष्व्_एव विद्धि देहेषु लक्ष्यते ॥४।३६।६॥
tathA puryaSTakeSu_eva viddhi deheSu lakSyate ||4|36|6||
सर्व.संकल्प.रहिता सर्व.संज्ञा.विवर्जिता ।
sarva.saMkalpa.rahitA sarva.saMjJA.vivarjitA |
सा_एषा चिद्.अविनाश.आत्मा तच् चेत्यादि.कृत.अभिधा ॥४।३६।७॥
sA_eSA cit.avinAza.AtmA tat cetya+Adi.kRta.abhidhA ||4|36|7||
आकाश.शत.भाग.अच्छा ज्ञेषु निष्कल.रूपिणी ।
AkAza.zata.bhAga.acchA jJeSu niSkala.rUpiNI |
सकल.अकल.संसार.स्वरूप.एक.आत्म्य.दर्शिनी ॥४।३६।८॥
sakala.akala.saMsAra.svarUpa.eka.Atmya.darzinI ||4|36|8||
तरङ्गादि.मयी स्फारा नानाता_इयम् चिदर्णवे ।
taraGga.Adi.mayI sphArA nAnAtA_iyam cit.arNave |
तस्मान् न व्यतिरेकेण यथा भाव.विकारिणी ॥४।३६।९॥
tasmAt na vyatirekeNa yathA bhAva.vikAriNI ||4|36|9||
10त्वत्ता.मत्ता.मयी स्फारा नानाता_इयम् चित्.अर्णवे ।
त्वत्ता.मत्ता.मयी स्फारा नानाता_इयम् चिदर्णवे ।
tvattA.mattA.mayI sphArA nAnAtA_iyam cit.arNave |
चिन्मात्र.व्यतिरेकेण तथा न_एव प्रकाशते ॥४।३६।१०॥
cit.mAtra.vyatirekeNa tathA na_eva prakAzate ||4|36|10||
चिच्चिनोति चितम् चेत्यम् तेन_इदम् स्थितम् आत्मनि ।
cit.cinoti citam cetyam tena_idam sthitam Atmani |
अज्ञे ऽज्ञे त्व्_अन्यद् आयातम् अन्यद् अस्ति_इति कल्पना ॥४।३६।११॥
ajJe_ajJe tu_anyat AyAtam anyat asti_iti kalpanA ||4|36|11||
अज्ञेष्व्_असत्.स्वभाव.उग्र.संसार.गण.गर्भिणी ।
ajJeSu_asat.svabhAva.ugra.saMsAra.gaNa.garbhiNI |
ज्ञेषु प्रकाश.रूपा_एव सकल.एक.आत्मिका सती ॥४।३६।१२॥
jJeSu prakAza.rUpA_eva sakala.eka.AtmikA satI ||4|36|12||
अनुभूति.वशान् नित्यम् अर्क+आदीनाम् प्रकाशिनी ।
anubhUti.vazAn nityam arka+AdInAm prakAzinI |
स्वादिनी सर्व.भूतानाम् भाविनी भव.भोगिनाम् ॥४।३६।१३॥
svAdinI sarva.bhUtAnAm bhAvinI bhava.bhoginAm ||4|36|13||
न_अस्तम् एति न च_उदेति न_उत्तिष्ठति न तिष्ठति ।
na_astam eti na ca_udeti na_uttiSThati na tiSThati |
न च_आयाति न वा याति न च_इह न.च न_इह चित् ॥४।३६।१४॥
na ca_AyAti na vA yAti na ca_iha na.ca na_iha cit ||4|36|14||
सा_एषा चिद् अमल.आकारा स्वयम् आत्मनि संस्थिता ।
sA_eSA cit amala.AkArA svayam Atmani saMsthitA |
राघव_इत्थम् प्रपञ्चेन जगन्.नाम्ना विजृम्भते ॥४।३६।१५॥
rAghava_ittham prapaJcena jagat.nAmnA vijRmbhate ||4|36|15||
तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः ।
teja:puJjai: yathA teja: paya:pUrai: yathA paya: |
परिस्फुरति संस्पन्दैस् तथा चित्.सर्ग.विभ्रमैः ॥४।३६।१६॥
parisphurati saMspandai: tathA cit.sarga.vibhramai: ||4|36|16||
.
तत्.स्वभावेन चिन्.नाम्ना सर्वगेन_उदित.आत्मना ।
tat.svabhAvena cit.nAmnA sarvagena_udita.AtmanA |
प्रकाशेन_अप्रकाशेन निरंशेन_अंशधारिणा ॥४।३६।१७॥
prakAzena_a.prakAzena nir.aMzena_aMza.dhAriNA ||4|36|17||
स्वयम् स्व.कलनाभोगाद् अनन्तम् पदम् उज्झता ।
svayam sva.kalanÂbhogAt anantam padam ujjhatA |
अहम् अस्मि_इति भावेन गच्छता ज्ञ.पदम् शनैः ॥४।३६।१८॥
aham asmi_iti bhAvena gacchatA jJa.padam zanai: ||4|36|18||
नानातायाम् प्ररूढायाम् अस्याम् संसृति.पूर्वकम् ।
nAnAtAyAm prarUDhAyAm asyAm saMsRti.pUrvakam |
भाव.अभाव.ग्रह.उत्सर्ग.पदे स्थितिम् उपागते ॥४।३६।१९॥
bhAva.abhAva.graha.utsarga.pade sthitim upAgate ||4|36|19||
पुर्यष्टक.स्पन्द.शतैः करोति न करोति च ।
puryaSTaka.spanda.zatai: karoti na karoti ca |
उत्सेधम् एति भू.कोश.कोटर.स्थो ऽङ्कुर.उत्करः ॥४।३६।२०॥
utsedham eti bhU.koza.koTara.stha:_aGkura.utkara: ||4|36|20||
व्योम सौषिर्यम् आदत्ते सर्व.मूर्त्य्.अविरोधि यत् ।
vyoma sauSiryam Adatte sarva.mUrti.avirodhi yat |
स्पन्द.एक.धर्मवान् वातो रस.रूपतया जलम् ॥४।३६।२१॥
spanda.eka.dharmavAn vAta: rasa.rUpatayA jalam ||4|36|21||
दृढा_ऊर्वी प्रकटम् तेजः स्थितिमन्ति जगन्ति च ।
dRDhA_UrvI prakaTam teja: sthitimanti jaganti ca |
प्रतिबन्ध.अभ्यनुज्ञासु कालः कलनया स्थितः ॥४।३६।२२॥
pratibandha.abhi.anujJAsu kAla: kalanayA sthita: ||4|36|22||
पुष्पेषु गन्धताम् याति शनै: संचित.केसरम् ।
puSpeSu gandhatAm yAti zanai: saMcita.kesaram |
मृत्.कोटर.रस.उल्लास: स्थानुताम् एति भूतले ॥४।३६।२३॥
mRt.koTara.rasa.ullAsa: sthAnutAm eti bhUtale ||4|36|23||
मूल.स्थाः फलम् आयान्ति पेलवा रस.लेशकाः ।
mUla.sthA: phalam AyAnti pelavA* rasa.lezakA: |
संनिवेशम् व्रजन्त्य्_एता रेखा: पल्लव.पालिषु ॥४।३६।२४॥
saMnivezam vrajanti_etA* rekhA: pallava.pAliSu ||4|36|24||
नवताम् अनुगृह्णाति शक्र.बानासनेन च ।
navatAm anugRhNAti zakra.bAnAsanena ca |
यो यो भवत्य्_अविरतम् संस्थानेन वनेन च ॥४।३६।२५॥
ya:_ya:_bhavati_aviratam saMsthAnena vanena ca ||4|36|25||
वसन्तम् उपतिष्ठन्ति पुष्प.पल्लव.राशयः ।
vasantam upatiSThanti puSpa.pallava.rAzaya: |
निदाघ.विधिम् आयान्ति दैव.दाह.विभूतयः ॥४।३६।२६॥
nidAgha.vidhim AyAnti daiva.dAha.vibhUtaya: ||4|36|26||
प्रावृट् समयम् ईहन्ते नीला जलद.राशयः ।
prAvRT samayam Ihante nIlA* jalada.rAzaya: |
शरदम् च_अनुधावन्ति समग्राः फल.राशयः ॥४।३६।२७॥
zaradam ca_anudhAvanti samagrA: phala.rAzaya: ||4|36|27||
हेमन्ते हिम.हासिन्यो भवन्ति ककुभो दश ।
hemante hima.hAsinya: bhavanti kakubha: daza |
नयन्त्य्_उपलताम् अम्बु शिशिरे शीतल.अनिलाः ॥४।३६।२८॥
nayanti_upalatAm ambu zizire zItala.anilA: ||4|36|28||
न जहाति स्वमर्यादाम् कालो युग.मयीम् इमाम् ।
na jahAti sva.maryAdAm kAla: yuga.mayIm imAm |
तरङ्गिणी.तरङ्ग.ओघ.लीलया यान्ति सृष्टयः ॥४।३६।२९॥
taraGgiNI.taraGga.ogha.lIlayA yAnti sRSTaya: ||4|36|29||
नियतिः स्थितिम् आयाति स्थैर्य.चातुर्य.कारिणी ।
niyati: sthitim AyAti sthairya.cAturya.kAriNI |
तिष्ठत्य्_आप्रलयम् धीरा धर.अधरण.धर्मिणी ॥४।३६।३०॥
tiSThati_A=pralayam dhIrA dhara.adharaNa.dharmiNI ||4|36|30||
चतुर्दश.विधानि_इह भूतानि भुवन.अन्तरे ।
caturdaza.vidhAni_iha bhUtAni bhuvana.antare |
नानाचार.विहारिणि नाना.विरचनानि च ॥४।३६।३१॥
nAnAcAra.vihAriNi nAnA.viracanAni ca ||4|36|31||
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः ।
puna: punar vilIyante jAyante ca puna: puna: |
धारा.परम्परा याति विना वारि_इव बुद्बुदाः ॥४।३६।३२॥
dhArA.paramparA yAti vinA vAri_iva budbudA: ||4|36|32||
आयाति याति परितिष्ठति लीलया_अति=
AyAti yAti paritiSThati lIlayA_ati=
स्वर्था_अनुपार्जयति धावति जन्मनाशैः ।
svarthA_anupArjayati dhAvati janmanAzai: |
उन्मत्तवद् विहित.भावनम् आहित.ईहा
unmattavat vihita.bhAvanam Ahita.IhA
मुग्धा कृतान्त.विवशा जनता वराकी ॥४।३६।३३॥
mugdhA kRtAnta.vivazA janatA varAkI ||4|36|33||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM4036 HOW CONSCIOUSNESS CREATES 1.DC19 .z33
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
RAAMA said—
यथेदृशम् स्थितम् विश्वम् विश्वातीते चिदात्मनि ।
yathA IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन्मे कथय हे ब्रह्मन्पुनर्बोधविवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha.vivRddhaye ||4|36|1||
.
yathA IdRzam sthitam vizvam /
vizva.atIte cit.Atmani |
tat me kathaya he brahman \
punar bodha.vivRddhaye
.
how
does the universe have such a state
when the consciousness.self goes beyond the universe?
O yes, brAhmaNa, tell it to me again
so my awakening may grow
.
*vlm.p.1. Râma said, "Tell me O brAhmaNa, for the sake of my advancement in knowledge, how does the mundane system exists in the extra mundane immaterial soul?"
VASISHTHA said—
यथा ऊर्मयो ऽनभिव्यक्ता भाविन: पयसि स्थिताः ।
yathA Urmaya: anabhivyaktA* bhAvina: payasi sthitA: |
न स्थिताश् च आत्मनो ऽन्यत्वाच् चित्तत्वे सृष्टयस् तथा ॥४।३६।२॥
na sthitA: ca Atmana: anyatvAt cittatve sRSTaya: tathA ||4|36|2||
.
yathA.as Urmi.wave.a: an.non.**abhivyakta.distinct.a bhAvi.*.na: **payas.water\milk.i sthita.situate/existing.a: | na.not sthita.situate/existing.a: ca.and/too Atma.self/soul.na: anya*.tva.condition/ity.at **cittatva.affectivity/mentality.i sRSTi*.a: tathA.thus
.
**abhivyakta.distinct
bhAvi.*
**payas.water\milk
anya*
**cittatva.affectivity/mentality
sRSTi*
.
*vwv.1337/4.36.2. As unmanifested waves, which are to appear in the future, exist (potentially) in water and also do not exist on account of their difference from its nature, so do the created worlds (exist and do not exist) in the principle of Consciousness.
*m.2 Sri Vasista: O Rāma, this universe abides unmanifest in the chidatma like waves in water.
*sv.2 VASISTHA replied: O Râma, this universe exists in the infinite consciousness just as future waves exist in a calm sea; non.different in truth but with the potentiality of an apparent difference.
*vlm.p.2 Vasishtha replied:—Worlds have no separate existence except in the Supreme Mind. They are all situated in Divine Consciousness like future waves exist in a calm sea.
*vlm.2. Vasishtha replied:"The worlds having no separate existence (before or after their formation) except in the Supreme mind, they are all situated in the Divine Intellect, like the unheaving and unseen would.be waves of the sea.
यथा सर्व.गतः सौक्ष्म्याद् आकाशो न उपलक्ष्यते ।
yathA sarva.gata: saukSmyAt AkAza: na upalakSyate |
तथा निरंशश् चिद्भावः सर्वगो ऽपि न लक्ष्यते ॥४।३६।३॥
tathA niraMza: cit.bhAva: sarva.ga: api na lakSyate ||4|36|3||
.
yathA sarva.gata:
just as everywhere.going
saukSmyAt – thru subtlety . = AkAza: na upalakSyate – Space is not to be observed . + tathA – thus . = niraMza: . without constituent aMsha.Bits Conscious.Feeling tho . = cit.bhAva: sarva.ga: api na lakSyate . everywhere.going is not seen.
just as
Space
is everywhere.going thru its subtlety
so not to be observed
just so
lacking constituent aMsha.Bits
Conscious.Feeling
is everywhere.going tho not seen.
**var. KG sarvagato'pi
*vlm.3. As the all.pervading sky is not to be seen owing to its extreme tenuity; so the undivided nature of the all.pervasive intellect, is not to be perceived on account of its rarity.
*m.3 Subtlety is everywhere, all over in the ether/sky. Yet one cannot see it. In the same way the indivisible conscious nature is everywhere. It is not however visible (separated).
*sv.3 The infinite consciousness is unmanifest, though omnipresent, even as space, though existing everywhere, is unmanifest.
*jd. yathA sarva.gata: . just as x everywhere.going . = saukSmyAt – thru subtlety . = AkAza: na upalakSyate – Space is not to be observed . + tathA – thus . = niraMza: . without constituent aMsha.Bits Conscious.Feeling tho . = cit.bhAva: sarva.ga: api na lakSyate . everywhere.going is not seen.
x
rs
01
vs
02
03
04
सुस्थिता इव अस्थिता इव अन्त: प्रतिभा अस्ति मणौ यथा ।
susthitA iva asthitA iva anta: pratibhA asti maNau yathA |
न सत्य.भूता न असत्या तथा इयम् सृष्टिर् आत्मनि ॥४।३६।४॥
na satya.bhUtA na asatyA tathA iyam sRSTi: Atmani ||4|36|4||
.
susthitA iva asthitA iva
anta: pratibhA asti maNau yathA
na satya.bhUtA na asatyA tathA
iyam sRSTi: Atmani
.
*m.4 Well situated or ill situated, a diamond contains reflections within it. In the same way lies the creation within self.
*sv.4 Just as the reflection of an object in crystal can be said to be neither real nor entirely unreal, one cannot say that this universe which is reflected in the infinite consciousness is real nor unreal.
*vlm.4. As the gem has its brilliancy in it, whether it is moved or unmoved by any body, so the unreal world has its potential existence in the Divine Spirit, both in its states of action and inactivity. (Hence the eternity of the world in the Eternal Mind).
05
स्व.आधारैर् अम्बुदै: स्वस्थैर् न स्पृष्टम् गगनम् यथा ।
sva.AdhArai: ambudai: svasthai: na spRSTam gaganam yathA |
चित्.स्थै: सर्गैश् चिदाधारैर् न स्पृष्टा चित्परा तथा ॥४।३६।५॥
cit.sthai: sargai: cit.AdhArai: na spRSTA cit.parA tathA ||4|36|5||
.
sva.AdhArai: ambudai: svasthai:
na spRSTam gaganam yathA
cit.sthai: sargai: cit.AdhArai:
na spRSTA cit.parA tathA . x.
*vwv.1309/5. As the sky is not touched by the clouds extisting within it and having it as their support, so, the Supreme Consciousness is not touched by the worlds which exist in Consciousness as their support.
*sv.5 Again, just as space is unaffected by the clouds that float in it, this infinite consciousness is unaffected and untouched by the universe that appears in it.
*vlm.5. As the clouds abiding in the sky, do not touch the sky or have a tangible feeling of its vacuity; so the worlds subsisting in the receptacle of the Intellectual soul, have no contact with the extraneous (paraa) intellect, which is unconnected with its contents.
*m.5 Clouds in sky derive support from it. However sky is not touched by clouds. Similarly consciousness supports the creations inside it. But is never touched by them.
06
जल.अधिष्ठित.तत्.तेजो यथा अङ्ग प्रतिबिम्बति ।
jala.adhiSThita.tat.teja: yathA aGga prati.bimbati |
तथा पुर्यष्टकेष्व् एव विद्धि देहेषु लक्ष्यते ॥४।३६।६॥
tathA puryaSTakeSu eva viddhi deheSu lakSyate ||4|36|6||
.
jala.adhiSThita.tat.tejas
yathA aGga pratibimbati
tathA puryaSTakeSu eva
viddhi deheSu lakSyate . x.
*m.6 Sunbeams which enter the waters of ocean are revealed as reflections. Similarly consciousness appears as Puryastaka in a body.
*vlm.6. As the light residing in the waters of the sea or a pot of water, is not connected either with the water or pot, nor is it felt by us but by its reflexion; so the intangible soul abides unconnected in its receptacle of the body, and reflects itself to our knowledge only.
*sv.6.7.8.9.10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
AB. ... agGa iti saMbodhane | yathA jale saMyuktA: | ... ||4|36|
x
04
05
06
07
सर्व.संकल्प.रहिता सर्व.संज्ञा.विवर्जिता ।
sarva.saMkalpa.rahitA sarva.saMjJA.vivarjitA |
सा एषा चिद्.अविनाश.आत्मा तच् चेत्यादि.कृत.अभिधा ॥४।३६।७॥
sA eSA cit.avinAza.AtmA tat cetya+Adi.kRta.abhidhA ||4|36|7||
.
sarva.saMkalpa.rahitA
without all Samkalpa Conceptions
sarva.saMjJA.vivarjitA
devoid of all designations
sA eSA cit.avinAza.AtmA
this is the Self of Indestructible Chit.Consciousness
tat cetya.Adi.kRta=abhidhA
That is defined as the maker of the conce[tual process
.
*m.7 Consciousness.Self is without any determinations or resolutions. It has no identifications or symbols represent it. In such an indestructible Self, all objects are caused.
*vlm.7. The intellect is devoid of every desire and designation; it is the indestructible soul, and is named by our intelligence of it as (Chetya) intelligible; or from some one of our intelligible ideas as the living soul &c.
*sv.6.7.8.9.10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
08
आकाश.शत.भाग.अच्छा ज्ञेषु निष्कल.रूपिणी ।
AkAza.zata.bhAga.acchA jJeSu niSkala.rUpiNI |
सकल.अकल.संसार.स्वरूप.एक.आत्म्य.दर्शिनी ॥४।३६।८॥
sakala.akala.saMsAra.svarUpa.eka.Atmya.darzinI ||4|36|8||
.
AkAza.zata.bhAga.acchA
jJeSu niSkala.rUpiNI
sakala.akala.saMsAra.svarUpa.eka.Atmya.darzinI . x.
*m.8 This Self is hundred times purer and subtler than sky/space. It is stainless. However it manifests as the world which is ugly.
*vlm.8. It is clearer than the translucent air, and finer than it by a hundred times; it is known as an undivided whole by the learned; who view it as identic with the whole undivided world, which it comprehends within itself.
*sv.6.7.8.9.10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
09
तरङ्गादि.मयी स्फारा नानाता इयम् चिदर्णवे ।
taraGga.Adi.mayI sphArA nAnAtA iyam cit.arNave |
तस्मान् न व्यतिरेकेण यथा भाव.विकारिणी ॥४।३६।९॥
tasmAt na vyatirekeNa yathA bhAva.vikAriNI ||4|36|9||
.
taraGga.Adi.mayI sphArA
nAnAtA iyam cit.arNave
tasmAt na vyatirekeNa
yathA bhAva.vikAriNI . x
.
sphAra
vyatireka
bhaava
vikArin
.
*m.9 The waters of an ocean are full of waves. Yet none of them are in any way distinct or different in essence from the waters.
*vlm.9. As the sea water shows itself in various forms in all its waves, so the intellect does not differ from it, in showing us its various representations of its own motion.
*sv.6.7.8.9.10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
x
07
08
09
10
त्वत्ता.मत्ता.मयी स्फारा नानाता इयम् चिदर्णवे ।
tvattA.mattA.mayI sphArA nAnAtA iyam cit.arNave |
चिन्मात्र.व्यतिरेकेण तथा न एव प्रकाशते ॥४।३६।१०॥
cit.mAtra.vyatirekeNa tathA na eva prakAzate ||4|36|10||
.
tvattA.mattA=mayI sphArA nAnAtA iyam cit.arNave
this varied expanse of yourness and myness in the Consciousness.ocean
cinmAtra.vyatirekeNa tathA
thus, except by the apportionment of Consciousness
na eva prakAzate
is not manifest at.all
.
tvattA.mattA=mayI sphArA nAnAtA iyam cit.arNave
this varied expanse of yourness and myness in the Consciousness.ocean
cinmAtra.vyatirekeNa tathA
thus, except by the apportionment of Consciousness
na eva prakAzate
is not manifest at.all
.
mayI sphArA nAnAtA iyam cit.arNave
cinmAtra.vyatirekeNa tathA
na eva prakAzate
.
*m.10 (Similarly) the consciousness ocean is full of you and I. But nothing is in any capable of shining in distinction or opposition to consciousness.
*vlm.10. The diversities of our subjective and objective knowledge of myself and thyself and these (ego, tu &c.), are like the varieties of waves and billows in the ocean of the intellect, these are but erroneous notions, since they are representations of the same element, and the very same intellect.
*sv.6.7.8.9.10 Just as light is not seen except through the refracting agent, even so the infinite consciousness is revealed through these various bodies. It is essentially nameless and formless, but names and forms are ascribed to its reflections.
11
चिच्चिनोति चितम् चेत्यम् तेन इदम् स्थितम् आत्मनि ।
cit.cinoti citam cetyam tena idam sthitam Atmani |
अज्ञे ऽज्ञे त्व् अन्यद् आयातम् अन्यद् अस्ति इति कल्पना ॥४।३६।११॥
ajJe ajJe tu anyat AyAtam anyat asti iti kalpanA ||4|36|11||
.
cit cinoti citam . Consciousness conceives Consciousness =
cetyam tena . what is conceivable by that =
idam sthitam Atmani . is existent as this in the soul =
ajJe . in the unWise =
ajJe tu . but in the unWise =
anyad AyAtam . come to another =
anyad asti . another exists =
iti kalpanA . such is Imagination.
*m.11 Consciousness perceives and ponders over objects within itself. And so they abide in the Self. But ignorant people think otherwise and regard this world existing as a separate design/fabrication.
*sv.11 Consciousness reflecting in consciousness shines as consciousness and exists as consciousness; yet, to one who is ignorant (though considering oneself as wise and rational) there arises the notion that there has come into being and there exists something other than this consciousness.
*vlm.11. The various states of the intellect (Chit), intellection (Chintaa), intelligence (Chittam) and intelligibles (Chetyas), all appertain to the main principle of the soul. They are differently conceived by the learned and ignorant, but the difference is a mere conceit (Kalpanaa).
12
अज्ञेष्व् असत्.स्वभाव.उग्र.संसार.गण.गर्भिणी ।
ajJeSu asat.svabhAva.ugra.saMsAra.gaNa.garbhiNI |
ज्ञेषु प्रकाश.रूपा एव सकल.एक.आत्मिका सती ॥४।३६।१२॥
jJeSu prakAza.rUpA eva sakala.eka.AtmikA satI ||4|36|12||
.
ajJeSu –
in those unWise is
asat.svabhAva.ugra.saMsAra.gaNa.garbhiNI .
an unreal.nature.fierce.saMsAra.gaNa.garbhiNI =
jJeSu –
in those Wise is
prakAza.rUpA eva –
its very radiant form
sakala.eka.AtmikA satI –
a totally.one.Selfling.
*m.12 In the understanding of ignorant people, consciousness holds this world(s) which is intensely non.existing. However in the perception of jnanis, this world is a shining reflection of that one consciousness and exists as one with the consciousness.
*vlm.12. The intellect presents its two different aspects to the wise and unwise people; to the ignorant, it shows its unreal nature in the realistic conception of the world, while to the learned it exhibits its luminous form in the identity of all things (with God).
*sv.12.13 To the ignorant this consciousness appears as the terrible world.appearance; to the wise the same consciousness appears as the one self. This consciousness alone is known as pure experiencing; and it is thanks to it that the sun shines and all beings enjoy life here.
* ajJeSu . in those unWise is = asat.svabhAva.ugra.saMsAra.gaNa.garbhiNI . an unreal.nature.fierce.saMsAra.gaNa.garbhiNI = jJeSu . in those Wise is = prakAza.rUpA eva . its very radiant form = sakala.eka.AtmikA satI . a totally.one.Selfling.
x
x
10
11
12
13
अनुभूति.वशान् नित्यम् अर्क.आदीनाम् प्रकाशिनी ।
anubhUti.vazAn nityam arka.AdInAm prakAzinI |
स्वादिनी सर्व.भूतानाम् भाविनी भव.भोगिनाम् ॥४।३६।१३॥
svAdinI sarva.bhUtAnAm bhAvinI bhava.bhoginAm ||4|36|13||
.
because of its constant experience of them
it is the illuminator of sun.&c
the enjoyer of all existent things
the becomer of the enjoyers of becoming
.
anubhUti.vazAt nityam
because of its constant experience of them = arka.AdInAm prakAzinI . it is the illuminator of sun.&c = svAdinI sarva.bhUtAnAm . the enjoyer of all beings/things = bhAvinI bhava.bhoginAm . the becomer of becoming.enjoyers
.
anubhUti
prakAzin
bhaavin
bhava
bhogin
.
*m.13 This consciousness shines the sun, moon and such as a natural experiential characteristic of itself (Moreover) it is the essence of all beings and conceives all pleasures of the world.
*vlm.13. The intellect enlightens the luminous bodies of the sun and stars, by its internal (intellectual) light; it gives a relish to things by its internal taste; and it gives birth to all beings from its inborn ideas of them.
*sv. This consciousness alone is known as pure experiencing; and it is thanks to it that the sun shines and all beings enjoy life here.
*jd.13 . anubhUti.vazAt nityam . because of its constant experience of them = arka.AdInAm prakAzinI . it is the illuminator of sun.&c = svAdinI sarva.bhUtAnAm . the enjoyer of all beings/things = bhAvinI bhava.bhoginAm . the becomer of becoming.enjoyers.
14
न अस्तम् एति न च उदेति न उत्तिष्ठति न तिष्ठति ।
na astam eti na ca udeti na uttiSThati na tiSThati |
न च आयाति न वा याति न च इह न.च न इह चित् ॥४।३६।१४॥
na ca AyAti na vA yAti na ca iha na.ca na iha cit ||4|36|14||
.
it does not set nor does it rise
doesn't go out, doesn't stay in
neither comes nor goes
nor is it here
nor not here
:
such is chit.Consciousness
.
na astam eti
it does not set = = na ca udeti . nor does it rise = na uttiSThati na tiSThati – doesn't go out, doesn't stay in = na ca AyAti na vA yAti – neither comes nor goes = na ca iha . nor is it here = na.ca na iha – nor not here = cit – such is chit.Consciousness.
*m.14 This consciousness never disappears nor it is born. It never emerges nor stays put. It never goes nor returns. It is never here nor there. It is everywhere.
*vlm.14. It neither rises nor sets, nor gets up nor sits; it neither proceeds nor recedes to or fro, it is not here nor is it no where. (Omniscience is present everywhere and is ever the same).
*jd.14 . na astam eti . it does not set = = na ca udeti . nor does it rise = na uttiSThati na tiSThati – doesn't go out, doesn't stay in = na ca AyAti na vA yAti – neither comes nor goes = na ca iha . nor is it here = na.ca na iha – nor not here = cit – such is chit.Consciousness.
15
सा एषा चिद् अमल.आकारा स्वयम् आत्मनि संस्थिता ।
sA eSA cit amala.AkArA svayam Atmani saMsthitA |
राघव इत्थम् प्रपञ्चेन जगन्.नाम्ना विजृम्भते ॥४।३६।१५॥
rAghava ittham prapaJcena jagat.nAmnA vijRmbhate ||4|36|15||
.
sA eSA cid amala.AkArA
it is this Consciousness of immaculate embodiment = svayam Atmani saMsthitA . itself abiding in the Self = o rAghava = ittham prapaJcena . thus by the elemental = jagat.nAmnA vijRmbhate . is manifested this "world".
it is this Consciousness
of immaculate embodiment
itself abiding in the Self
rAghava
.
thus with its elements
this "world" is manifest
.
*m.15 O Rāghava, such is the stainless self. It abides within itself. As phenomenon (prapanch) it swells out with the name 'jagat' mutable world.
*vlm.15. The pure and transpicuous intellect which is situated in the soul, displays in itself the phantasmagoria which is called the world.
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world.appearance is superimposed on it, even as waves in relation to the ocean.
* sA eSA cid amala.AkArA . it is this Consciousness of immaculate embodiment = svayam Atmani saMsthitA . itself abiding in the Self = o rAghava = ittham prapaJcena . thus by the elemental = jagat.nAmnA vijRmbhate . is manifested this "world".
x
x
13
14
15
16
तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः ।
teja:puJjai: yathA teja: paya:pUrai: yathA paya: |
परिस्फुरति संस्पन्दैस् तथा चित्.सर्ग.विभ्रमैः ॥४।३६।१६॥
parisphurati saMspandai: tathA cit.sarga.vibhramai: ||4|36|16||
.
teja:puJjai: yathA teja: . with intense heat as Fire =
paya:pUrai: yathA paya: . with plenty of liquid as Water =
parisphurati . it expands =
saMspandai:
tathA cit sarga.vibhramai: . thus is Consciousness with its creation.confusion.
*m.16 Consciousness.creations are vibrational quiverings in consciousness. It is like brilliant light being a multitude of light beams. It is like a tide being full of assembled waters.
*vwv.1308/16. As light shines with a multitude of beams of light and as water throbs with streams of water, so Consciousness throbs with the vibrations in the form of world.appearances (or whirlings of the worlds).
*vlm.16. As a heap of fire emits its flame, and a luminous body blazes with its rays; and as the sea swells in surges and breaks in with its arms, so the intellect bursts out in its creations. (Omniscience is the cause and not percipience of the world"God makes all things, and does not perceive them like us).
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world.appearance is superimposed on it, even as waves in relation to the ocean.
#puJja पुञ्जः A heap, multitude, quantity, mass, collection. •• #puJjita. पुञ्जित heaped, made up into a ball, pressed or put together.
17
तत्.स्वभावेन चिन्नाम्ना सर्वगेन उदित.आत्मना ।
tat.svabhAvena cit.nAmnA sarvagena udita.AtmanA |
प्रकाशेन अप्रकाशेन निरंशेन अंशधारिणा ॥४।३६।१७॥
prakAzena a.prakAzena nir.aMzena aMza.dhAriNA ||4|36|17||
.
tat.svabhAvena cin.nAmnA . by that nature called Conscious =
sarvagena udita.AtmanA – by the everywhere.arisen Self =
prakAzena aprakAzena
niraMzena aMza.dhAriNA
.
sarvaga
udita
AtmanA
prakAza
aprakAza
niraMza
aMza
dhArin
.
*m.17 That which is called consciousness is by nature all pervading. It radiantly manifests as soul (individual). When bereft of light (not radiant), the aspectless soul develops aspects.
*vlm.17. Thus the intellect which is selfmanifest and omnipresent of its own nature, developes and envelopes the world by its own manifestation and occultation, and by its acts of integration and segregation (saanhara and nirhaara); or the acts of accretion and secretion.
*sv.14..17 This consciousness is not created, nor does it perish; it is eternal and the world.appearance is superimposed on it, even as waves in relation to the ocean.
18
स्वयम् स्व.कलनाभोगाद् अनन्तम् पदम् उज्झता ।
svayam sva.kalanAAbhogAt anantam padam ujjhatA |
अहम् अस्मि इति भावेन गच्छता ज्ञ.पदम् शनैः ॥४।३६।१८॥
aham asmi iti bhAvena gacchatA jJa.padam zanai: ||4|36|18||
.
* svayam sva.kalanAbhogAt
anantam padam – boundless state =
ujjhatA
aham asmi . I am" =
iti
bhAvena gacchatA
jJa.padam
zanai: . x.
#ujjhatA
*m.18 'I am' with this thought and musing, the Absolute slowly devolves into ignorant state, throwing away its exalted state by adopting and enjoying the pleasures of self conjecturing.
*vlm.18. It is led by its own error and of its own accord, to forget and forsake its state of infinitude; and then by assuming its individual personality of egoism (that I am), it is converted to an ignoramus. (So men of contracted views turn to be dunces).
*sv.18.19.20 In that consciousness, when it is reflected within itself, there arises the 'I am' notion which gives rise to diversity.
x
x
16
17
18
19
नानातायाम् प्ररूढायाम् अस्याम् संसृति.पूर्वकम् ।
nAnAtAyAm prarUDhAyAm asyAm saMsRti.pUrvakam |
भाव.अभाव.ग्रह.उत्सर्ग.पदे स्थितिम् उपागते ॥४।३६।१९॥
bhAva.abhAva.graha.utsarga.pade sthitim upAgate ||4|36|19||
.
nAnAtAyAm –
in variety
prarUDhAyAm asyAm –
when this is overgrown
saMsRti.pUrvakam
bhAva.abhAva.graha.utsarga.pade
sthitim upAgate
.
*m.19 Settling down to division and multiplicity, it becomes mutable and changing. It arrives at a condition of 'having and not having', 'acceptable and disagreeable'.
*vlm.19. It falls from its knowledge of generals to that of particulars, by its act of specialization; and comes to the discrimination of the positive, and negative, and of inclusion and exclusion (or admission or rejection).
*sv. In that consciousness, when it is reflected within itself, there arises the 'I am' notion which gives rise to diversity.
20
पुर्यष्टक.स्पन्द.शतैः करोति न करोति च ।
puryaSTaka.spanda.zatai: karoti na karoti ca |
उत्सेधम् एति भू.कोश.कोटर.स्थो ऽङ्कुर.उत्करः ॥४।३६।२०॥
utsedham eti bhU.koza.koTara.stha: aGkura.utkara: ||4|36|20||
.
puryaSTaka.spanda.zatai:
with hundreds of motions of the subtle puryaSTaka body = karoti – it acts = na karoti ca – and does not act = utsedham eti – it goes to ascent/increase – comes to growth = bhU.koza.koTara.stha: . in a hole in the ground = aGkura.utkara: . shoot.outgrowth – a weed.
with hundreds of subtle.body=motions
it acts & does not act
but
comes to growth
like a weed in a hole in the ground
.
*m.20 It shakes out hundreds of "puryastakas" and throws up millions of worlds and universes.
*vlm.20. It strives and struggles within the confines of the sensuous body (owing to its degradation from spirituality); and it multiplies in these bodies like the weeds sprouting out of the bosom of the earth. (i.e. From its unity becomes a multiplicity in the many animal bodies).
.AB. utsedham upacayena unnatyam ||4|36|
*jd.20 . puryaSTaka.spanda.zatai: . with hundreds of motions of the subtle puryaSTaka body = karoti – it acts = na karoti ca – and does not act = utsedham eti – it goes to ascent/increase – comes to growth = bhU.koza.koTara.stha: . in a hole in the ground = aGkura.utkara: . shoot.outgrowth – a weed.
21
व्योम सौषिर्यम् आदत्ते सर्व.मूर्त्य्.अविरोधि यत् ।
vyoma sauSiryam Adatte sarva.mUrti.avirodhi yat |
स्पन्द.एक.धर्मवान् वातो रस.रूपतया जलम् ॥४।३६।२१॥
spanda.eka.dharmavAn vAta: rasa.rUpatayA jalam ||4|36|21||
.
the spacious sky is like a sponge
which accepts all sorts of things
:
Air
(which has the character of motion)
water
(which has the form of flavor) –
vibrant with a single quality
.
vyoma sauSiryam Adatte . the spacious sky presents a channel = sarva.mUrti.a.virodhi yat . which accepts all formations: = vAta: rasa.rUpatayA jalam . the air (which has the character of motion) = water (which has the form of flavor) – spanda.eka.dharmavAn – vibrant with a single quality...
*m.21 Forms emerge out of the ether and this consciousness becomes friendly (will not resist) with formations. (Among these) The one with the nature of vibration is wind. The one with fluidity is water.
*vlm.21. It is the intellect that stretches the spacious vacuum, to make room for the subsistence and growth of every thing; and makes the all and ever moving air and the liquid water, for the vitality and nourishment of all.
#rudh .> #virudh .>#virodha विरोध .>#avirodha –m.. without obstruction/opposition.to • living or being in agreement with (in comp. or inst.) MBh.&c. • non.incompatibility, consistency, harmony Ya1n5. ii , 186 , &c. •• #avirodhin a. not being out of harmony with, not being obstructive to (gen. or in comp.).
#murch* to become thick .> #mUrta मूर्त .adj.. coagulated [= #ghana]; settled into any fixed shape, embodied, incarnate. •• #mUrtatvam material form, incarnate existence. •• #mUrti –f.. any material embodiment, having definite shape or limits (= #Amaya, as in #nirAmaya) • an image, idol, statue. •• #mUrtidhara. mUrti.dhara having a body, corporeal, incarnate. •• #mUrtitvam . the having a body, materiality; (in phil) the having a finite or fixed measure or motion. #amUrta . shapeless, unembodied; consisting of different parts. •• #amUrti . f. shapelessness, absence of shape or form....
* vyoma sauSiryam Adatte . the spacious sky presents a channel = sarva.mUrti.a.virodhi yat . which accepts all formations: = vAta: rasa.rUpatayA jalam . the air (which has the character of motion) = water (which has the form of flavor) – spanda.eka.dharmavAn – vibrant with a single quality...
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दृढा ऊर्वी प्रकटम् तेजः स्थितिमन्ति जगन्ति च ।
dRDhA UrvI prakaTam teja: sthitimanti jaganti ca |
प्रतिबन्ध.अभ्यनुज्ञासु कालः कलनया स्थितः ॥४।३६।२२॥
pratibandha.abhi.anujJAsu kAla: kalanayA sthita: ||4|36|22||
.
dRDhA UrvI . solid Earth =
prakaTam teja: . radiant Fire =
sthitimanti jaganti ca
pratibandha.abhyanujJAsu
kAla: kalanayA sthita: . time set with its mark
.
dRDhA
UrvI
prakaTa
tejas
sthitiman
pratibandha
abhyanujJA
kalanA
.
*m.22 It manifests solidity as earth, effulgence as light and manifests the mutable world. It fancies time as the restraining and regulating agency.
*vlm.22. It makes the firm earth (terra firma) and the light.some fire and the fixed worlds all around; and employs time by its injunctions and prohibitions (to do or undo any thing).
*sv.21.22 As space, the same consciousness enables the seed to sprout; as air, it draws the sprout, as it were; as water, it nourishes it; as earth, it stabilises it; and as light, the consciousness itself reveals the new life.
#pratibandha
#abhyanujJA
23
पुष्पेषु गन्धताम् याति शनै: संचित.केसरम् ।
puSpeSu gandhatAm yAti zanai: saMcita.kesaram |
मृत्.कोटर.रस.उल्लास: स्थानुताम् एति भूतले ॥४।३६।२३॥
mRt.koTara.rasa.ullAsa: sthAnutAm eti bhUtale ||4|36|23||
.
* puSpeSu gandhatAm yAti . in flowers it comes to perfumery =
zanai: saMcita.kesaram
mRt.koTara.rasa.ullAsa:
sthAnutAm eti bhUtale – goes to stability in the ground.
*m.23 As Flowers develop fragrance and follicles: this consciousness develops immobility as earth and soil.
*vlm.23. It gives fragrance to flowers, and grows by degrees their filaments and pistils; and it makes the moisture of the porous ground, to grow vegetables on earth.
*sv.23.24.25 It is the consciousness in the seed that in due course manifests as the fruit.
#saMcita – heaped, dense.
#kesara – hair, (horse's) mane.
24
मूल.स्थाः फलम् आयान्ति पेलवा रस.लेशकाः ।
mUla.sthA: phalam AyAnti pelavA* rasa.lezakA: |
संनिवेशम् व्रजन्त्य् एता रेखा: पल्लव.पालिषु ॥४।३६।२४॥
saMnivezam vrajanti etA* rekhA: pallava.pAliSu ||4|36|24||
.
mUla.sthA: phalam AyAnti – the rooted (trees) come to fruit =
pelavA: . tender =
rasa.lezakA: . drops of sap =
saMnivezam
vrajanti etA: rekhA: . these lines grow into =
pallava.pAliSu – shoot.rows.
*m.24. As trees, it manifests tender leaves, branches and fruits and sap carrying channels. It stays new all the time like a rainbow. This is an endless process supporting the world manifestation.
*vlm.24. The rooted trees fructify with fruits, by their juicy saps from beneath; and they produce their fruitage, and display their foliage with lineaments in them, as their veins and arteries.
*sv.23.24.25 It is the consciousness in the seed that in due course manifests as the fruit.
#li: . #leza.H, #lezaka.: a small part or portion, particle, atom, little bit or slight trace of (gen. or comp.; #lezatas and #lezatena, ind. = very slightly or briefly; #lezazas, in small pieces R.) MBh. &c.; • a partic. division or short space of time (= 2 or 12 kalA.s) L. •.• #himaleza snowflake.
विश् #vi: .> #nivi: .> #saMniveza: . sitting down, settlement, foundation (of a city); abode, dwelling.place; arrangement, preparation; state, condition; shape, form, appearance.
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नवताम् अनुगृह्णाति शक्र.बानासनेन च ।
navatAm anugRhNAti zakra.bAnAsanena ca |
यो यो भवत्य् अविरतम् संस्थानेन वनेन च ॥४।३६।२५॥
ya: ya: bhavati aviratam saMsthAnena vanena ca ||4|36|25||
.
navatAm anugRhNAti
zakra.bAna.Asanena ca
ya: ya: bhavati aviratam
saMsthAnena vanena ca
.
nava
navatA
anugRhNAti
zakra
bAna
Asana
aviratam
saMsthAna
.
*m.25 In spring it swells as flowers and tender leaves. In summer it develops as drying up heat.
*vlm.25. It renovates the forest with its gifts of various hues, and dyes them with the variety of colours in the rainbow of Indra.
*sv.23.24.25 It is the consciousness in the seed that in due course manifests as the fruit.
#bANa #bANAsana.m "arrow.discharger", a bow S3ak. #zakrabANAsanam Indra's bow, a rainbow; cf. #indrajAla. navatAm anugRhNAti zakrabAna.Asanena ca | ya: ||4|36| y4036.025
26
वसन्तम् उपतिष्ठन्ति पुष्प.पल्लव.राशयः ।
vasantam upatiSThanti puSpa.pallava.rAzaya: |
निदाघ.विधिम् आयान्ति दैव.दाह.विभूतयः ॥४।३६।२६॥
nidAgha.vidhim AyAnti daiva.dAha.vibhUtaya: ||4|36|26||
.
vasantam upatiSThanti
puSpa.pallava.rAzaya: . flower.bud=sprigs =
nidAgha.vidhim AyAnti
daiva.dAha.vibhUtaya: . x.
*m.26.27 In rainy season it pours and fills lakes and tanks. In autumn, it covers the entire land with fog and snow. Thus in all the seasons and years it never violates the law of existence, aNiyati’.
*vlm.26. It bids the folia, fruits and flowers to wait on the flowery season of spring; and then brings their fruitage to perfection, under the heat of the summer sun.
*sv. This consciousness alone is the different seasons and their characteristics.
Øtt. SEASONS – "six seasons are enumerated, viz. vasanta, "spring " • grISma, "the hot season" • varSAs (f. nom. pl), "the Rains " • zarad, "autumn" • hemanta, "winter" • and zizira, "the cool season".
27
प्रावृट् समयम् ईहन्ते नीला जलद.राशयः ।
prAvRT samayam Ihante nIlA* jalada.rAzaya: |
शरदम् च अनुधावन्ति समग्राः फल.राशयः ॥४।३६।२७॥
zaradam ca anudhAvanti samagrA: phala.rAzaya: ||4|36|27||
.
prAvRT.samayam –
in the time of the rains
= Ihante –
they proceed
nIlA: jalada.rAzaya: .
blue streaks of cloud
= zaradam ca anudhAvanti –
in the autumn following
= samagrA: .
abundant
= phala.rAzaya: .
fruit.crops.
*m.26.27 In rainy season it pours and fills lakes and tanks. In autumn, it covers the entire land with fog and snow. Thus in all the seasons and years it never violates the law of existence, 'Niyati'.
*vlm.27. It makes the dark blue clouds of heaven, to wait on the approach of the rainy weather; and causes the harvest of fields, to follow in the train of autumn.
*sv.26.27.28.29 This consciousness alone is the different seasons and their characteristics.
वस् #vas – to shine .> #vasanta: . "brilliant (season)" [the Shining], spring (comprising the months caitra and vaizAkha or from mid.March to mid.May) 1 of the 6 #Rtu.Seasons • personified as a friend or attendant of kAmadeva, the god of love) *RV. &c
वृष् #vRS .> #pravRS .> #prAvRS *prAvRt .f.. the rainy season, wet season, rains (the months ASADha and zravaNa, comprising the first half of the rainy season which lasts in some parts from the middle of June till the middle of October) RV. &c ( °Si.ja mfn. produced in the rainy seasons. – there are 6 Rtu.Seasons .> vasanta, "spring " • grISma, "the hot season" • varSA: (f. nom. pl), "the Rains " • zarad, "autumn" • hemanta, "winter " • and zizira, "the cool season".
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हेमन्ते हिम.हासिन्यो भवन्ति ककुभो दश ।
hemante hima.hAsinya: bhavanti kakubha: daza |
नयन्त्य् उपलताम् अम्बु शिशिरे शीतल.अनिलाः ॥४।३६।२८॥
nayanti upalatAm ambu zizire zItala.anilA: ||4|36|28||
.
hemante –
in winter
hima.hAsinya: .
sparkling white snows
bhavanti kakubha: daza –
become the ten directions
nayanti upalatAm ambu –
turning water to stone
zizire zItala.anilA:
.
hemanta
hima
hAsin
bhavanti
nayanti
upala
upalatA
zizira
zItala
anila
.
*vlm.28. The cold season is decorated with its smiling frost, in its faces of the ten sides of the sky; and the dewy weather is made to waft its icicles of dew drops, on the pinions of the chilling winds of winter.
*sv.26.27.28.29 This consciousness alone is the different seasons and their characteristics.
29
न जहाति स्वमर्यादाम् कालो युग.मयीम् इमाम् ।
na jahAti sva.maryAdAm kAla: yuga.mayIm imAm |
तरङ्गिणी.तरङ्ग.ओघ.लीलया यान्ति सृष्टयः ॥४।३६।२९॥
taraGgiNI.taraGga.ogha.lIlayA yAnti sRSTaya: ||4|36|29||
.
na jahAti sva.maryAdAm kAla: yuga.mayIm imAm
taraGgiNI.taraGga.ogha.lIlayA yAnti sRSTaya: . by the play of waves in a flood of waves the creations come
.
jahAti
maryAdA
yuga
taraGgiN
ogha
lIlA
yAnti
sRSTi
.
*vlm.29. It makes the ever moving time, to revolve in its rotation of years and cycles and Yuga ages; and causes the tide of creation to roll on in its waves of worlds, on its bosom of the ocean of eternity.
*sv.26.27.28.29 This consciousness alone is the different seasons and their characteristics.
#jahAti . limits
दा #dA .> #AdA .> #maryAdA . "giving or containing clear marks or signs", a frontier, boundary, extreme point, goal (in space and time) (#SaN.mAs.maryAdayA, within six months) • the limits of morality or custom • propriety of conduct.
30
नियतिः स्थितिम् आयाति स्थैर्य.चातुर्य.कारिणी ।
niyati: sthitim AyAti sthairya.cAturya.kAriNI |
तिष्ठत्य् आप्रलयम् धीरा धर.अधरण.धर्मिणी ॥४।३६।३०॥
tiSThati A=pralayam dhIrA dhara.adharaNa.dharmiNI ||4|36|30||
.
niyati.x.: sthiti.x.m AyAti.coming . niyati.Destiny comes to a state =
sthairya.x.cAturya.skill\cleverness.kAriN.x.I
tiSThat.x.i Apralaya.x.m . remains till Doomsday =
dhIrA.x. dhara.x.adharaNa.x.dharmiN.x.I
.
sthairya
kArin
tiSThati
Apralaya
dhIra
dhara
adharaNa
dharmin
.
*m.30 With this 'niyati' followed in stable manner in an unflinching way, earth continues till the doomsday.
*vlm.30. Its decrees remain fixed with a wonderful stability, and the earth (terra or dhara), continues firm (dhira or sthira), with its quality of containing all things. (In this sloka there is both a homonym and paronym of similar sound and sense in the word dharaa derived from the root dhri: namely, dhiraa, dharaa, = sthiraa, terra and dharana and dharini).
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
.
यम् #yam . #niyam . #niyati .f.. the fixed order of things, necessity, destiny, = svabhAva, #svabhAvasya niyate . y6021.024 • fate, Destiny • restraint, restriction • self.command, self.restraint. •• "The infinite consciousness becomes aware of its inherent power, even as one becomes aware of the limbs of his body: such awareness is known as niyati (the power of the absolute that determines nature). It is also known as daiva or divine dispensation. ". SV.
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चतुर्दश.विधानि इह भूतानि भुवन.अन्तरे ।
caturdaza.vidhAni iha bhUtAni bhuvana.antare |
नानाचार.विहारिणि नाना.विरचनानि च ॥४।३६।३१॥
nAnAcAra.vihAriNi nAnA.viracanAni ca ||4|36|31||
.
fourteen sorts of beings here among the worlds
follow their various ways and various means
.
*vlm.31. It made the universe teem with fourteen kinds of beings in its as many worlds of the chaturdasa.bhuvanas; and these are as different in their modes of life as in their forms and figures. (The Atharvan or last Veda reckons tri.sapta or thrice seven worlds).
*m.31 In all the fourteens worlds with all their multifarious traditions and beliefs, with varied costumes, the fourteen living species are born and annihilated again and again.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
*jd.31 – caturdaza.vidhAni iha bhUtAni . there are fourteen sorts of beings here = bhuvana=antare . among the worlds = nAnA.AcAra.vihAriNi . carrying.on in various ways = nAnA.viracanAni ca . and various formations.
32
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः ।
puna: punar vilIyante jAyante ca puna: puna: |
धारा.परम्परा याति विना वारि इव बुद्बुदाः ॥४।३६।३२॥
dhArA.paramparA yAti vinA vAri iva budbudA: ||4|36|32||
.
again and again
they subside
again and again
they are born
they come and go in their own flow
like bubbles in a waterless sea
.
puna: punar vilIyante
again and again they subside = jAyante ca puna: puna: . again and again they are born = dhArA.paramparA yAti . their respective flow comes = vinA vAri iva budbudA: . like bubbles without water
.
vilIyante
jAyante
dhArA
paramparA
vAri
budbuda
.
*vlm.32. These are repeatedly produced from and reduced to nothing, and move in their wonted courses for ever, as bubbles in the waterless ocean of eternity.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
*m.32 This world comes and goes with a sense of play. Beings deluded by the mutable things behave like a mad crowd and return again and again to the world till the day of liberation.
*jd.32 . puna: punar vilIyante . again and again they subside = jAyante ca puna: puna: . again and again they are born = dhArA.paramparA yAti . they come to their respective flow = vinA vAri iva budbudA: . like bubbles without water.
33
आयाति याति परितिष्ठति लीलया अति=
AyAti yAti paritiSThati lIlayA ati=
स्वर्था अनुपार्जयति धावति जन्मनाशैः ।
svarthA anupArjayati dhAvati janmanAzai: |
उन्मत्तवद् विहित.भावनम् आहित.ईहा
unmattavat vihita.bhAvanam Ahita.IhA
मुग्धा कृतान्त.विवशा जनता वराकी ॥४।३६।३३॥
mugdhA kRtAnta.vivazA janatA varAkI ||4|36|33||
.
AyAti yAti –
coming and going
paritiSThati lIlayA ati.svarthA anupArjayati
dhAvati x
janma.nAzai: / janmanA Azai:
running with birth and destruction
unmattavad vihita.bhAvanam AhitA IhA
mugdhA kRtAnta.vivazA janatA varAkI . x.
*vlm.33. Here the miserable multitudes, moving mad in vain struggles after their desired objects, and in their imbecility under the subjection of disease and death. They are incessantly coming to life and going away in their exits, remaining in their living states and acquiring their ends, and for ever running to and fro, in their repeated births and deaths in this world.
*sv.30..33 It is on account of this consciousness that the entire universe exists as it does supporting an infinite number of beings, till the time of the cosmic dissolution.
.
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fourteen sorts of beings here among the worlds
follow their various ways and various means
.
oॐm
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Group Page
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM4037.38 STILLNESS 1.DC20.21 14+23=.z37
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
+++
FM.4.36 HOW CONSCIOUSNESS CREATES 1.DC19
सर्ग ४.३६
sarga 4.36
राम उवाच ।
rAma* uvAca |
यथा ईदृशम् स्थितम् विश्वम् विश्व.अतीते चिdAत्मनि ।
yathA IdRzam sthitam vizvam vizva.atIte cit.Atmani |
तन् मे कथय हे ब्रह्मन् पुनर् बोध.विवृद्धये ॥४।३६।१॥
tat me kathaya he brahman punar bodha.vivRddhaye ||4|36|1||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
यथा ऊर्मयो ऽनभिव्यक्ता भाविन: पयसि स्थिताः ।
yathA Urmaya: anabhivyaktA* bhAvina: payasi sthitA: |
न स्थिताश् च आत्मनो ऽन्यत्वाच् चित्तत्वे सृष्टयस् तथा ॥४।३६।२॥
na sthitA: ca Atmana: anyatvAt cittatve sRSTaya: tathA ||4|36|2||
यथा सर्व.गतः सौक्ष्म्याद् आकाशो न उपलक्ष्यते ।
yathA sarva.gata: saukSmyAt AkAza: na upalakSyate |
तथा निरंशश् चिद्भावः सर्वगो ऽपि न लक्ष्यते ॥४।३६।३॥
tathA niraMza: cit.bhAva: sarva.ga: api na lakSyate ||4|36|3||
सुस्थिता इव अस्थिता इव अन्त: प्रतिभा अस्ति मणौ यथा ।
susthitA iva asthitA iva anta: pratibhA asti maNau yathA |
न सत्य.भूता न असत्या तथा इयम् सृष्टिर् आत्मनि ॥४।३६।४॥
na satya.bhUtA na asatyA tathA iyam sRSTi: Atmani ||4|36|4||
स्व.आधारैर् अम्बुदै: स्वस्थैर् न स्पृष्टम् गगनम् यथा ।
sva.AdhArai: ambudai: svasthai: na spRSTam gaganam yathA |
चित्.स्थै: सर्गैश् चिदाधारैर् न स्पृष्टा चित्परा तथा ॥४।३६।५॥
cit.sthai: sargai: cit.AdhArai: na spRSTA cit.parA tathA ||4|36|5||
जल.अधिष्ठित.तत्.तेजो यथा अङ्ग प्रतिबिम्बति ।
jala.adhiSThita.tat.teja: yathA aGga prati.bimbati |
तथा पुर्यष्टकेष्व् एव विद्धि देहेषु लक्ष्यते ॥४।३६।६॥
tathA puryaSTakeSu eva viddhi deheSu lakSyate ||4|36|6||
सर्व.संकल्प.रहिता सर्व.संज्ञा.विवर्जिता ।
sarva.saMkalpa.rahitA sarva.saMjJA.vivarjitA |
सा एषा चिद्.अविनाश.आत्मा तच् चेत्यादि.कृत.अभिधा ॥४।३६।७॥
sA eSA cit.avinAza.AtmA tat cetya+Adi.kRta.abhidhA ||4|36|7||
आकाश.शत.भाग.अच्छा ज्ञेषु निष्कल.रूपिणी ।
AkAza.zata.bhAga.acchA jJeSu niSkala.rUpiNI |
सकल.अकल.संसार.स्वरूप.एक.आत्म्य.दर्शिनी ॥४।३६।८॥
sakala.akala.saMsAra.svarUpa.eka.Atmya.darzinI ||4|36|8||
तरङ्गादि.मयी स्फारा नानाता इयम् चिदर्णवे ।
taraGga.Adi.mayI sphArA nAnAtA iyam cit.arNave |
तस्मान् न व्यतिरेकेण यथा भाव.विकारिणी ॥४।३६।९॥
tasmAt na vyatirekeNa yathA bhAva.vikAriNI ||4|36|9||
10त्वत्ता.मत्ता.मयी स्फारा नानाता इयम् चित्.अर्णवे ।
त्वत्ता.मत्ता.मयी स्फारा नानाता इयम् चिदर्णवे ।
tvattA.mattA.mayI sphArA nAnAtA iyam cit.arNave |
चिन्मात्र.व्यतिरेकेण तथा न एव प्रकाशते ॥४।३६।१०॥
cit.mAtra.vyatirekeNa tathA na eva prakAzate ||4|36|10||
चिच्चिनोति चितम् चेत्यम् तेन इदम् स्थितम् आत्मनि ।
cit.cinoti citam cetyam tena idam sthitam Atmani |
अज्ञे ऽज्ञे त्व् अन्यद् आयातम् अन्यद् अस्ति इति कल्पना ॥४।३६।११॥
ajJe ajJe tu anyat AyAtam anyat asti iti kalpanA ||4|36|11||
अज्ञेष्व् असत्.स्वभाव.उग्र.संसार.गण.गर्भिणी ।
ajJeSu asat.svabhAva.ugra.saMsAra.gaNa.garbhiNI |
ज्ञेषु प्रकाश.रूपा एव सकल.एक.आत्मिका सती ॥४।३६।१२॥
jJeSu prakAza.rUpA eva sakala.eka.AtmikA satI ||4|36|12||
अनुभूति.वशान् नित्यम् अर्क+आदीनाम् प्रकाशिनी ।
anubhUti.vazAn nityam arka+AdInAm prakAzinI |
स्वादिनी सर्व.भूतानाम् भाविनी भव.भोगिनाम् ॥४।३६।१३॥
svAdinI sarva.bhUtAnAm bhAvinI bhava.bhoginAm ||4|36|13||
न अस्तम् एति न च उदेति न उत्तिष्ठति न तिष्ठति ।
na astam eti na ca udeti na uttiSThati na tiSThati |
न च आयाति न वा याति न च इह न.च न इह चित् ॥४।३६।१४॥
na ca AyAti na vA yAti na ca iha na.ca na iha cit ||4|36|14||
सा एषा चिद् अमल.आकारा स्वयम् आत्मनि संस्थिता ।
sA eSA cit amala.AkArA svayam Atmani saMsthitA |
राघव इत्थम् प्रपञ्चेन जगन्.नाम्ना विजृम्भते ॥४।३६।१५॥
rAghava ittham prapaJcena jagat.nAmnA vijRmbhate ||4|36|15||
तेजःपुञ्जैर् यथा तेजः पयःपूरैर् यथा पयः ।
teja:puJjai: yathA teja: paya:pUrai: yathA paya: |
परिस्फुरति संस्पन्दैस् तथा चित्.सर्ग.विभ्रमैः ॥४।३६।१६॥
parisphurati saMspandai: tathA cit.sarga.vibhramai: ||4|36|16||
.
तत्.स्वभावेन चिन्.नाम्ना सर्वगेन उदित.आत्मना ।
tat.svabhAvena cit.nAmnA sarvagena udita.AtmanA |
प्रकाशेन अप्रकाशेन निरंशेन अंशधारिणा ॥४।३६।१७॥
prakAzena a.prakAzena nir.aMzena aMza.dhAriNA ||4|36|17||
स्वयम् स्व.कलनाभोगाद् अनन्तम् पदम् उज्झता ।
svayam sva.kalanAAbhogAt anantam padam ujjhatA |
अहम् अस्मि इति भावेन गच्छता ज्ञ.पदम् शनैः ॥४।३६।१८॥
aham asmi iti bhAvena gacchatA jJa.padam zanai: ||4|36|18||
नानातायाम् प्ररूढायाम् अस्याम् संसृति.पूर्वकम् ।
nAnAtAyAm prarUDhAyAm asyAm saMsRti.pUrvakam |
भाव.अभाव.ग्रह.उत्सर्ग.पदे स्थितिम् उपागते ॥४।३६।१९॥
bhAva.abhAva.graha.utsarga.pade sthitim upAgate ||4|36|19||
पुर्यष्टक.स्पन्द.शतैः करोति न करोति च ।
puryaSTaka.spanda.zatai: karoti na karoti ca |
उत्सेधम् एति भू.कोश.कोटर.स्थो ऽङ्कुर.उत्करः ॥४।३६।२०॥
utsedham eti bhU.koza.koTara.stha: aGkura.utkara: ||4|36|20||
व्योम सौषिर्यम् आदत्ते सर्व.मूर्त्य्.अविरोधि यत् ।
vyoma sauSiryam Adatte sarva.mUrti.avirodhi yat |
स्पन्द.एक.धर्मवान् वातो रस.रूपतया जलम् ॥४।३६।२१॥
spanda.eka.dharmavAn vAta: rasa.rUpatayA jalam ||4|36|21||
दृढा ऊर्वी प्रकटम् तेजः स्थितिमन्ति जगन्ति च ।
dRDhA UrvI prakaTam teja: sthitimanti jaganti ca |
प्रतिबन्ध.अभ्यनुज्ञासु कालः कलनया स्थितः ॥४।३६।२२॥
pratibandha.abhi.anujJAsu kAla: kalanayA sthita: ||4|36|22||
पुष्पेषु गन्धताम् याति शनै: संचित.केसरम् ।
puSpeSu gandhatAm yAti zanai: saMcita.kesaram |
मृत्.कोटर.रस.उल्लास: स्थानुताम् एति भूतले ॥४।३६।२३॥
mRt.koTara.rasa.ullAsa: sthAnutAm eti bhUtale ||4|36|23||
मूल.स्थाः फलम् आयान्ति पेलवा रस.लेशकाः ।
mUla.sthA: phalam AyAnti pelavA* rasa.lezakA: |
संनिवेशम् व्रजन्त्य् एता रेखा: पल्लव.पालिषु ॥४।३६।२४॥
saMnivezam vrajanti etA* rekhA: pallava.pAliSu ||4|36|24||
नवताम् अनुगृह्णाति शक्र.बानासनेन च ।
navatAm anugRhNAti zakra.bAnAsanena ca |
यो यो भवत्य् अविरतम् संस्थानेन वनेन च ॥४।३६।२५॥
ya: ya: bhavati aviratam saMsthAnena vanena ca ||4|36|25||
वसन्तम् उपतिष्ठन्ति पुष्प.पल्लव.राशयः ।
vasantam upatiSThanti puSpa.pallava.rAzaya: |
निदाघ.विधिम् आयान्ति दैव.दाह.विभूतयः ॥४।३६।२६॥
nidAgha.vidhim AyAnti daiva.dAha.vibhUtaya: ||4|36|26||
प्रावृट् समयम् ईहन्ते नीला जलद.राशयः ।
prAvRT samayam Ihante nIlA* jalada.rAzaya: |
शरदम् च अनुधावन्ति समग्राः फल.राशयः ॥४।३६।२७॥
zaradam ca anudhAvanti samagrA: phala.rAzaya: ||4|36|27||
हेमन्ते हिम.हासिन्यो भवन्ति ककुभो दश ।
hemante hima.hAsinya: bhavanti kakubha: daza |
नयन्त्य् उपलताम् अम्बु शिशिरे शीतल.अनिलाः ॥४।३६।२८॥
nayanti upalatAm ambu zizire zItala.anilA: ||4|36|28||
न जहाति स्वमर्यादाम् कालो युग.मयीम् इमाम् ।
na jahAti sva.maryAdAm kAla: yuga.mayIm imAm |
तरङ्गिणी.तरङ्ग.ओघ.लीलया यान्ति सृष्टयः ॥४।३६।२९॥
taraGgiNI.taraGga.ogha.lIlayA yAnti sRSTaya: ||4|36|29||
नियतिः स्थितिम् आयाति स्थैर्य.चातुर्य.कारिणी ।
niyati: sthitim AyAti sthairya.cAturya.kAriNI |
तिष्ठत्य् आप्रलयम् धीरा धर.अधरण.धर्मिणी ॥४।३६।३०॥
tiSThati A=pralayam dhIrA dhara.adharaNa.dharmiNI ||4|36|30||
चतुर्दश.विधानि इह भूतानि भुवन.अन्तरे ।
caturdaza.vidhAni iha bhUtAni bhuvana.antare |
नानाचार.विहारिणि नाना.विरचनानि च ॥४।३६।३१॥
nAnAcAra.vihAriNi nAnA.viracanAni ca ||4|36|31||
पुनः पुनर् विलीयन्ते जायन्ते च पुनः पुनः ।
puna: punar vilIyante jAyante ca puna: puna: |
धारा.परम्परा याति विना वारि इव बुद्बुदाः ॥४।३६।३२॥
dhArA.paramparA yAti vinA vAri iva budbudA: ||4|36|32||
आयाति याति परितिष्ठति लीलया अति=
AyAti yAti paritiSThati lIlayA ati=
स्वर्था अनुपार्जयति धावति जन्मनाशैः ।
svarthA anupArjayati dhAvati janmanAzai: |
उन्मत्तवद् विहित.भावनम् आहित.ईहा
unmattavat vihita.bhAvanam Ahita.IhA
मुग्धा कृतान्त.विवशा जनता वराकी ॥४।३६।३३॥
mugdhA kRtAnta.vivazA janatA varAkI ||4|36|33||
॥
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