fm3014 1.ap19..21 Grandfather brahmA Evolves .z86

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Apr 21, 2019, 8:31:47 PM4/21/19

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DAILY READINGS mn 222 April, 2019

fm5052 2.ap21..23 uddAlaka's ENQUIRY .z70

https://www.dropbox.com/s/jao7vbb9qdruh96/fm5052%202.ap21..23%20uddAlaka%27s%20ENQUIRY%20.z70.docx?dl=0

fm7064 ap20-21-22 Song of the Sorceress .z71

https://www.dropbox.com/s/mmz965szc1sm62s/fm7064%20ap20..22%20Song%20of%20the%20Sorceress%20.z71.docx?dl=0

fm3015 1.ap21 TALE OF THE TOMB the rAjA and his Queen .z31

https://www.dropbox.com/s/3nvupy4t4lhkb2v/fm3015%201.ap21%20TALE%20OF%20THE%20TOMB%20the%20rAjA%20and%20his%20Queen%20.z31.docx?dl=0

fm3014 1.ap19..21 Grandfather brahmA Evolves .z86

https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0

Oॐm

Grandfather Brahmâ Evolves

Vasishtha said—

3.14.1

इत्थम् जगद्~अहम्ता.आदि-दृश्य-जातम् न किञ्चन ।

ittham jagat~ahaMtA.Adi-dRzya-jAtam na kimcana |

अजातत्वाच्_च न_अस्त्य्_एव यच्_च_अस्ति परमा_इव तत् ॥३।१४।१॥

ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|o1||

and so the world

is born as dRshya.Percepts like "I" and "you"

and nothing else

but since it is unborn

it is not.at.all anything like That Supreme

ittham.so/in.such.a.way- jagat.world-~ahamtA."I"ness.Adi.beginning.with/&c-.-dRzya.Sight/Percept-.-jAta.born/happened-.m na.not- kimcana.anything/whatever-

from/thru.ajAtatva-conditioned.Ignorance-At ca.too- na.not.x- asti.is/exists- eva.very/only - yat_ca_asti – and what is (ahamtA."I"ness) is- paramA_iva - as.if Absolute is - tat.that.one-

~vlm. In this manner the visible world, myself, thyself and all other things are nothing; all these being unmade and unborn are inexistent: it is the Supreme spirit only that is existent of itself.

* ittham.so/in.such.a.way- jagat.world-~ahamtA."I"ness.Adi.beginning.with/&c-.-dRzya.Sight/Percept-.-jAta.born/happened-.m na.not- kimcana.anything/whatever- from/thru.ajAtatva-conditioned.Ignorance-At ca.too- na.not.x- asti.is/exists- eva.very/only - yat_ca_asti – and what is (ahamtA."I"ness) is- paramA_iva - as.if Absolute is - tat.that.one-

परमाकाशम् एव_आदौ जीवताम् चेतति स्वयम् ।

paramAkAzam eva_Adau jIvatAm cetati svayam |

निःस्पन्द~अम्भोधि-कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥

ni:spanda~ambhodhi-kuhare salilam spandatAm iva ||3|14|02||

parama.AkAza.Absolute.Space-m eva.very/only Adau.in.the.beginning- jIvatA.state of Living-m - cetati.conceiving- svayam.itself | ni:.x-spanda~ambhodhi-kuhare salilam spandatAm iva ||3|14|02||

absolute Space

in the beginning

conceives itself a life

as.if there were a wave that stirs

in the unmoving waters of the deep

~vlm.2. The primeval vacuous soul is awakened at first of itself, and by its own energy from its quietness, and begins to have a motion in itself like the troubled waters of the deep.

#nis - ind. - out, forth, away &c. (rarely used as an independent word [e.g. AV&c]; mostly as a prefix to verbs and their derivatives [forex niH>kSi &c. below], or to nouns in the sense, "out.of", "away.from" or that of a privative or negative adverb = <a.without>, "destitute of", "free from", "un-" [cf. nir-artha, nir-mala &c.], or that of a strengthening particle "thoroughly, "entirely", "very" [cf. nih-zUnya, niS-kevala, nir-muNDa]; it is liable to be changed to #ni:, #nir, #niz, #niS, and #nI; cf. above and below).

आकाश-रूपm aजहद्_एवम् वेत्ति_इव हृद्यताम् ।

AkAza-rUpam ajahat_evam vetti_iva hRdyatAm |

स्वप्न-संकल्प-शैल.आदाव्_इव चिद्-वृत्तिर्_आन्तरी ॥३।१४।३॥

svapna-samkalpa-zaila.Adau_iva cit-vRtti: AntarI ||3|14|03||

AkAza-rUpam ajahat x

evam vetti iva hRdyatAm x

svapna-samkalpa-zaila.Adau x

iva cit-vRtti: AntarI x

the Space-Form, as it were, thus knows what's in its Heart

just as the motion of the chit.Consciousness

within

manifests dreams of mountains, and much other stuff

~vlm.3. It then begins to reflect in itself, as in a dream or in imagination, without changing its vacuous form, which is likened to a rock with the inward faculty of thought.

xx1.12.1 02 03

पृथ्व्य्.आदि-रहितो देहो यो विराड्.आत्मको महान् ।

pRthvy.Adi-rahita:_deha:_ya:_virAT.Atmaka:_mahAn |

आतिवाहिक* एव_असौ चिन्मात्र~अच्छ-नभो~मय: ॥३।१४।४॥

AtivAhika* eva_asau cit.mAtra~accha-nabha:~maya: ||3|14|04||

devoid of earthen elements, there's a body—the Great virAJ

the AtivAhika Traveler,

the Subtle Body,

consisting only of the clear sky of chit-Consciousness

~vlm.p.4 The body of the great god_virAj_("Untainted") is also devoid of any material form, whether earthly or any other elemental shape. It is purely a spiritual, intellectual and ethereal form, as transparent as the ether itself.

pRthvy.Adi-rahita:_deho

ya:_virAT.Atmaka:_mahAn |

AtivAhika* eva_asau

cit.mAtra~accha-nabha:~maya: - x

* #virAj, विराज् virAT m/f. - the first progeny of #brahmA (brahmA having divided his own substance into male and female, produced from the female the male power virAj, who then produced the first manu, svayam.bhuva, who then created the ten prajApati Grandfathers • #virAj, as a sort of secondary creator, is sometimes represented as born from #puruSa, and #puruSa from him • being elsewhere, however, identified with #prANa) • (in vedAnta) N. of the Supreme Intellect located in a supposed aggregate of gross bodies (= #vaizvAnara, q.v), Vedântas • the #AtivAhika Subtle Body: pRthvy.Adi-rahito deho yo virAD.Atmako mahAn | AtivAhika eva asau cinmAtra~accha-nabhomaya:. y3014.004.

अक्षयः स्वप्न-शैल.आभः स्थिर-स्वप्न-पुर.उपमः ।

akSaya: svapna-zaila.Abha: sthira-svapna-pura~upama: |

चित्रकृत्=स्थिर-चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥

citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|05||

akSaya: svapna-zaila.Abha:

sthira-svapna.pura~upama: |

citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: - x

unshakeable

like a mountain seen in a dream

as strong as a dream.city

a city surrounded by besieging armies

~vlm.p.5 It is without decay, steady like a rock, and as airy as a city seen in a dream. It is inert as the line of a regiment painted in a picture.

~AS: It is stable (akSaya:) appearing like a (an abstract) mountain in a dream (svapna-zailAbha:), or like a (detailed) city visible in a stable dream (sthira-svapna-puropama:), like an image of a colorful army (citra-sainya-samAkRtiH) fixed in the mind of the painter (citra-kRt-sthira-citta-stha).

अनिखात-महास्तम्भ-पुत्रिक~ओघ-सम-उपमः ।

a.nikhAta-mahA.stambha-putrika.ogha-sama.upama: |

ब्रह्म.आकाशे अनिखात.आत्मा सुस्तम्भे सालभञ्जिकः ॥३।१४।६॥

brahma.AkAze a.nikhAta.AtmA sustambhe sAla-bhaJjika: ||3|14|06||

it is a pillar in the space of the brahman.Immensity

with a multitude of figures

carved and uncarved

there in the middle of the room

~vlm.p.6 All other souls are like pictures of dolls and puppets painted, and not engraved, on the body of_virAj_like on a huge pillar. He, standing as an uncarved column in the empty sphere of brahma, represents all souls (and not bodies) as they are mere pictures on it.

~vlm.6. All other souls are as pictures of dolls and puppets, painted and not engraven on the body of virAj as upon a huge pillar; and he standing as an uncarved column in the empty sphere of brahma, represents all souls (and not bodies) as they are mere pictures on it.

~VA: It is like many figures uncarved in a great pillar, uncarved Atma (creator brahma) in the pillar in the space of brahman.

~AS: It is like a sequence of figures appearing on a great pillar, though yet uncarved, like a statue in a great pillar in the brahma-space though unmanifest (anikhAta.AtmA)
.

anikhAta.xxx-mahAstambha.GreatPillar-putrika.puppet/image-ogha.flood/plenty-sama.same/equal-upama.like/resembling-: |

brahmA.Immense/brahma.Immensity-a.x-AkAza.Space-e anikhAta.x-Atma.self/Self- sustambha.x-e sAlabhaJjika.x-: - x

xx04 05 06

खन् #khan - #nikhan - ni.khan निखन् 1 Par. - To dig, dig up • To bury, inter • ऊनद्विवर्षं निखनेन् Y.3.1 • वसुधायां निचख्नतुः R.12.3 • Bk.4.3 • 16.22 • To erect (as a column) • निचखान-जय-स्तम्भान् R.4.36. - To implant, infix, pierce into • निचखान शरं भुजे R.12.9 • 3.55 • Bk.3.8 • H.4.72. - #nikhAta - dug in, buried, fixed in the ground • dug up, excavated • #nikhAtaka - dug in a little.

आद्यः प्रजापतिः पूर्वम् स्वयम्भूर्_इति विश्रुतः ।

Adya: prajApati: pUrvam svayambhU:_iti vizruta: |

प्राक्तनानाम् स्वकार्याणाम् अभावाद्_अप्य्_अकारणः ॥३।१४।७॥

prAktanAnAm sva.kAryANAm abhAvAt_api_a-kAraNa: ||3|14|07||

Adya.primal/first-: prajApati.xxx-: pUrvam.firstly/formerly svayaMbhuvA-by.the.SelfBorn:_iti.so vizruta.xxx-: | of/for.them prAktana.xxx-AnAm sva.Ur.own.kArya.effects.ANAm from/thru abhAva.nonBecoming/absence.At api.altho/even- akAraNa.causeless-: - x

the primal prajA.pati of old

is well-known as the self-born

lacking prior karma.s

he became

causelessly

~vwv. 1090/3.14.7. The first Lord of creatures was formerly well-known as self-caused. He is causeles also on account of the absence of his own previous actions (or Karma).

~vlm.7. The prime Lord of creatures is said to be self-born at first, and he is known as the increate (brahmA), for want of his prior acts to cause his birth.

#prajApati - (°jA-) lord of creatures, creator, RV. &c. &c. (N. of a supreme god above or among the Vedic deities [RV. (only x, 21, 10) ; AV. ; VS. ; Br. ] but in later times also applied to Viṣṇu, Śiva, Time personified, the sun, fire, &c., and to various progenitors, esp. to the 10 lords of created beings first created by Brahmā, viz. Marīci, Atri, Aṅgiras, Pulastya, Pulaka, Kratu, Vasiṣṭha, Pracetas or Dakṣa, Bhṛgu, Nārada [Mn. i, 34 ; cf. IW. 206 n. 1 ], of whom some authorities count only the first 7, others the last 3)

महा-प्रलय-पर्यन्तेष्व्_आद्य-काल-पितामहाः ।

mahA-pralaya-paryanteSu_Adya-kAla-pitAmahA: |
मुच्यन्ते सर्व* एव_अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥

mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|08||

mahA-pralaya-paryanteSu

Adya-kAla-pitAmahA: |
mucyante sarva* eva_ata:

prAktanam karma teSu kim - x

with the Great Doomsday

all of these primal.time-Grandfathers

become free

in the All

for even then

what prior karma is there for them

~vlm.8 The primeval patriarchs (progenitors) who obtain their ultimate liberation at the final dissolution of the world have no antecedent cause to be reborn as unliberated mortals.

सो_ऽकुड्य* एव कुड्यात्मा दृश्य~अदृश्य: स्वयम्.स्थित: ।

sa:_akuDya* eva kuDya.AtmA dRzya~adRzya: svayam.sthita: |
न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥

na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||

sa:_akuDya* eva kuDya.AtmA x

dRzya~adRzya: svayam.sthita: x

na ca dRzyam na ca draSTA x

na sraSTA sarvam eva ca

not a wall but like a wall

to be seen o&r unseen in his self-situation

yet not to be the seer of the seen

and not the creator

but

the All

#kuDyam - a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya-sutra 244] • #kuDyAtman kuDyam hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT.

~VA: He is unreflected, being the basis of reflection. self-existing, both perception and non-perception, not seen and not seer and not creator, and he is all of these. ~AS: The word kuDya has two very distinct meanings. Wall or plaster is one and curiosity is another. ~jd. MW shows "curiosity, L." The L. indicates a Lexical (dictionary) source, without supporting citation. • MoT. glosses <kuDyam hi rodhakatvena madhye gantum na zakyate> y3014.009 MoT.

~AS: The root kuD ... means being playful like a child. So, akuDya probably means someone who cannot be trifled with or fathomed, yet kuDyAtmA the essence of understanding. He is by himself both visible and invisible. This means whatever is visible is just "he" yet, all the vision being an illusion, he is invisible. He just stays within himself. He is neither the visible world, nor the viewer, nor the creator, yet he is all of these (for there is nothing else!)
~vlm.9. brahma, who is the reflector of all souls, is himself invisible in the inward mirror of other souls: (i. e. he reflects all images in himself, but never casts his own reflexion upon any). He is neither the view nor the viewer, and neither the creation nor the creator himself.

xx07 08 09

प्रति.शब्द-पदार्थानाम् सर्वेषाम् एष* एव सः ।

prati.zabda-padArthAnAm sarveSAm eSa: eva sa: |

तस्माद्_उदेति जीव.आली दीप.आली दीपकाद्_इव ॥३।१४।१०॥

tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||

prati.towards/near-zabda.word/sound-padArtha.thing/meaning-AnAm.of.them -

sarveSAm.of.all- eSa.this.one-: eva.very/only sa:.that.he- tasmAt.from.that/therefore- udeti.arises a living.jIva.ali.bee - dIpa.lamp/light.ali.bee – dIpaka.illumin/excit.ing-At.from/thru iva.like.

the names of all things

are only his echo

from that

the Jîva-chain springs.up

as light springs from a lamp

~VA: He is just a name, and all living beings arise as echo of this name, like a lamp lighted from a lamp.

*AS: The pratizabda refers to the alternate words used to describe "forms" of brahma. It says, brahma is still their essence. Thus, though illusory in appearance, the world is not "empty".
*jd. lex. and ggl. entries show pratizabda only as "echo".

* prati.towards/near-zabda.word/sound-padArtha.thing/meaning-AnAm.of.them -

संकल्प* एव संकल्पात् किल_एति क्ष्मा.आदि-वर्जित: ।

saMkalpa* eva saMkalpAt kila_eti kSmA.Adi-varjita: |

आदिमाद्_इव नि:शून्य: स्वप्नात् स्वप्न~अन्तरम् यथा ॥३।१४।११॥

AdimAt_iva ni:zUnya: svapnAt svapna~antaram yathA ||3|14|11||

saMkalpa.Concept.in/wn - eva.very/only – saMkalpa.Concept.At.from/thru -

kila.clearly - eti.going.to- kSmA.Earth-Adi.beginning.with/&c-varjita.abandoned/without - AdimAt.having.origin- iva.like- ni:zUnya.unempty-: svapna.dream.At.from/thru - svapna.dream~antara.inner/within-m yathA.so/in.this.way.

Concepts are derived from Concepts

—though without the five elements—
from the first they seem unEmpty

as.if a dream within a dream

~vlm. ... just as one dream rising in another, is equally unsubstantial as the first: (i. e. the products of spiritual causes, are also spiritual, by the rule of the homogeneity of the cause and effect).

~VA: As from the original notion arises another, without materiality, but seems not empty, or as a dream arising in a dream

~AS: ... every new saMkalpa is as.if straight from the original there is no degeneration in the succession.
* saMkalpa.Concept.in/wn - eva.very/only – saMkalpa.Concept.At.from/thru - kila.clearly - eti.going.to- kSmA.Earth-Adi.beginning.with/&c-varjita.abandoned/without - AdimAt.having.origin- iva.like- ni:zUnya.unempty-: svapna.dream.At.from/thru - svapna.dream~antara.inner/within-m yathA.so/in.this.way.

अस्माद्_एक-प्रतिस्पन्दाज्_जीवा: सम्प्रसरन्ति ये ।

asmAt_eka-prati.spandAt_jIvA: sam.prasaranti ye |

सहकारि-कारणानाm aभावाच्_च स* एव ते ॥३।१४।१२॥

sahakAri-kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||

asmAt.from/thru.this – eka.x-prati.x-spanda.x-At.from/thru a living.s.jIva.A: sam.very/together.prasaranti.springing.forth- ye.they.who/which- |

of/for sahakAri.concurrently.Effective-kAraNa.Causes-AnAm - from/thru abhAva.nonBecoming/absence.At ca.too- sa:.that.he- eva.very/only te.those.who/which

from Grandfather prajApati

—from that one-many=vibration—

thru concurrent causes

—

all the Living.Jîvas arise

so they arise

thru a state of unBecoming

#saMprasaranti [saMcAram yAnti MoT 3,14.12]

#saMcar saM>car P. saMcarati to go or come together, join, [concur in the logical sense], coincide • Caus. saMcArayati, to cause to come together, make to meet, bring into contact.

~vlm.12. Hence all living souls, which are evolved from the breathing of the Supreme Spirit, are of the same nature as their origin for want of an auxiliary causality.

~VA: from this one vibration came many beings, which, because of non-existece of their concurrent causes, are also non-existent.

~AS: The life-forms (jIvA:) that spring from the reflection of the original saMkalpa, due to lack of any supplemental causes, they are the same as He (sa: eva te.)
* asmAt.from/thru.this – eka.x-prati.x-spanda.x-At.from/thru a living.s.jIva.A: - sam.very/together.prasaranti.springing.forth- ye.they.who/which- | of/for sahakAri.concurrently.Effective-kAraNa.Causes-AnAm - from/thru abhAva.nonBecoming/absence.At ca.too- sa:.that.he- eva.very/only te.those.who/which

xx10 11 12

सहकारि-कारणानाम् अभावे कार्य-कारणम् ।

sahakAri-kAraNAnAm abhAve kArya-kAraNam |

एकम् एतद्_अतो न_अन्यः परस्मात्_सर्ग-विभ्रमः ॥३।१४।१३॥

ekam etat_ata: na_anya: parasmAt sarga-vibhrama: ||3|14|13||

of/for.them sahakAri.concurrently.Effective-kAraNa.Cause-AnAm - in/when abhAva.nonBecoming/absence-e - the kArya.effect-kAraNa.Cause-m |

eka.only/onem etat.this -_ata:.from.this/hence- na.not- anya.any.other-:

parasmAt.xxx- sarga.xxx-vibhrama.confusion/wandering

having concurrent causes

—in the absence of constituent causes—

the One is this, hence not another:

from 'another' comes the delusion of creation

~vlm.13. Want of a secondary agency, produces the equality of effects with their cause; (as the fruits and flowers of trees, are of the same kind with the parent tree, unless there rises a difference in them by cause of engraftings). Hence the uniformity of created things, proves the conception of their creation by a secondary cause, to be wholly erroneous.

~AS: When there is no supplemental cause, the cause and effect are identical, hence the creation is no different from the para brahma.

ब्रह्मैव_आद्यो विराड्.आत्मा विराडात्मा_एव सर्गता ।

brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA |
जीव.आकाशः स* एव_इत्थम् स्थितः पृथ्व्य्.आद्य्_असद्_यतः ॥३।१४।१४॥

jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||

brahmaiva_Adya:_virAT.AtmA x

virAT.AtmA eva sargatA x
jIva.AkAza: sa* eva_ittham x

sthita: pRthvi.Adi_asat_yata: - x

brahmA only is the primal Self of virAj

—the self of virAj is this creation—

and thus becomes this Jîva-Space

based in the earthen elements

arising from it

~vlm.14. brahmA himself is the prime soul of VirAj and self-same with him, and VirAj is the soul of creation and identical with it. He is the vacuous vitality of all; and it is from him that the unreal earth and other things have their rise. (VirAj is the spirit of God diffused in nature).

*jd. – brahma eva Adya: virAD.AtmA brahmA only is the self of virAj virAD.AtmA eva sargatA the self of virAj is this creation jIvAkAza: sa* evettham and this jIva-Space is thus sthita: pRthvy.Ady asad yata: becomes based in the earthen elements from this.

Râma said—

किम् स्यात्_परिमितो जीवो_राशिर्_हो_ऽनन्तक: ।

kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |

आहोस्विद्_अस्त्य्_अनन्त.आत्मा जीव-पिण्डो_ऽचल.उपम: ॥३।१४।१५॥

Aho-svit_asti_ananta.AtmA jIva-piNDa:_acala.upama: ||3|14|15||

kim syAt parimita:_jIva:_x

rAzi:_Aha:_anantaka: x

Aho-svit_asti_ananta.AtmA x

jIva-piNDa:_acala.upama: - x

what would the measure be

of the Living.Jîva?

is it a ray-like boundless entity?

or is it indeed a boundless Self, a mountainous lump of life

~AS: Is a life-form (jIva) a limited entity or infinite? Or perhaps (Ahosvid) is the infinite soul like a mountain of life-forms. Thus, the question is whether the life forms are separate entities of small or large size or a single unit like a single organism.
~vlm.15. rAma said:—Tell me, whether the living soul, is a limited thing or an unlimited mass of life; or does the unbounded spirit of God, exist in the shape of a mountainous heap of living souls: (i. e. whether it is to be taken in a collective or integral sense, and whether it forms a totality—samashti_existent in the Divinity, of which all individual souls are either as parts vyashti or separate existences).

#interj. #Aho - an interjection, of asking and of doubt,"Is it so?", "isnt it so?" + #Ahosvit – ind. an interrogative particle (often after kim - kim IzvarAnapekSikam Aho svid IzvarApekSam,"is it independent of God or dependent on God?") +

xx13 14 15

धाराः पयो~मुच* इव शीकरा* इव वारिधेः ।

dhArA: paya:-muca* iva zIkarA* iva vAridhe: |

कणास्_तप्त.आयस* इव कस्मान्_निर्यान्ति जीवकाः ॥३।१४।१६॥

kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||

dhArA: payo-muca* iva x

zIkarA* iva vAridhe: x

kaNAs_tapta.Ayasa* iva x

kasmAt_niryAnti jIvakA: xx

is it

a cloud full of water?

the ocean with its spray?

a blacksmith's forge full of sparks?

where do the Jîva entities come from

~vlm. ... from whence they flow, and by whom they are emitted.

~vlm.p.16 Are these individual souls like showers of rain falling from above, or like the drizzling drops of waves in the vast ocean of creation, or like the sparks of fire struck out of a red-hot iron? From where do they flow, and by whom are they emitted?

इति मे भगवन् ब्रूहि जीव-जाल-विनिर्णयम् ।

iti me bhagavan brUhi jIva-jAla-vi.nirNayam |

ज्ञातम् एतन्_मया प्रायस्_तद्_एव प्रकटी.कुरु ॥३।१४।१७॥

jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||

iti me bhagavan brUhi x

jIva-jAla-vi.nirNayam |

jJAtam etat_mayA prAya: x

tat_eva prakaTI.kuru - x

so tell me

Lord bhagavan

the rules of this Jîva-net

make it clear, so that I understand.

explain it plainly please!

~vlm.p.17 Sage, tell me the truth concerning the profusion of individual souls. Though I have a partial knowledge of it, I require your more complete and clear explanation."

Vasishtha said—

एक* एव न जीवो_ऽस्ति राशीनाम् सम्भवः कुतः ।

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

शश_शृङ्गम् समुड्डीय प्रयाति_इव हि ते वचः ॥३।१४।१८॥

zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: - x

in One‑only there is

Living.Jîva

—

from where would it appear?

"rabbit-horns flying through limited space"

—

is this what you are speaking.of

~vlm. There being but one living soul of the universe, you can not call it a multitude. Your question therefore is quite out of place, as the query about the horns of hares, (which do not exist in nature).

~vlm.p.18 Vasishtha replied:—There is only one individual soul of the universe so you can not call it a multitude. Therefore your question is quite out of place, like a question about the horns of rabbits.

~AS: There is not a single jIva (in true existence), so where is the possibility of a heap of them? Your speech is leaping over the horn of a rabbit!

*jd. – eka: eva One only or eke eva in the One indeed na jIva: asti there is no jIva rAzInAm sambhava: kuta: whence is the arising of its rays? zaza‑zRGgam samuDDIya Rabbit-horns, flying about prayAti iva hi te vaca: is this where your words are going?

xx16 17 18

न जीवो_ऽस्ति न जीवानाम् राशयः सन्ति राघव ।

na jIva:_asti na jIvAnAm rAzaya: santi rAghava |

न चैकः पर्वत-प्रख्यो_जीव-पिण्डो_ऽस्ति कश्चन ॥३।१४।१९॥

na ca_eka: parvata-prakhya:_jIva-piNDa:_asti kazcana ||3|14|19||

there is no Living.Jîva

nor are there 'Jîva-rays',

rAghava

there's no unmoving mountain:

this bunch of Living.Jîvas

does not exist

~vlm.19. There are no detached living souls, O rAma, nor are they to be found in multitudes any where, nor was there a mountainous heap of souls known to have existed at any time.

#piNDa m. any round mass or heap, clod, lump, piece (cf. <ayaH-p.>, <mAMsa> &c.) rv. (only i.162.19 and here applied to lumps of flesh); a lump of food, mouthful; (esp.) a ball of rice or flour &c. offered to the pitRs or deceased ancestors, a zrAddha oblation; food, subsistence; any solid mass, the body; power, force, an army; [piNDI->bhU to become embodied, <cid-vedhitAni sarvANi kSaNAt piNDI-bhavanti> y3.012.030] piNDau —m.du. the fleshy parts of the shoulder situated above the collar-bone. y2.017.017

*jd. – na jIva: asti There is no jIva na jIvAnAm rAzaya: santi there are no jIva-Rays rAghava o scion of raghu na ca_eka: parvata-prakhya: nor anything resembling a mountain jIva-piNDa: asti kazcana this lump of jIva is not anyhow.

जीवशब्दार्थ-कलनाः समस्त-कलन.आन्विताः ।

न_इह काश्चन सन्ति_इति निश्चयो_ऽस्तु तव_अचलः ॥३।१४।२०॥

jIva-zabda.artha-kalanA: samasta-kalana.AnvitA: |

na iha kA:cana santi_iti nizcaya:_astu tava_acala: ||3|14|20||

the impulses defined as "living"

possessed entirely of affected identity

here

do not exist in any way

let your doubt be still

jIva-zabda.artha-kalanA: samasta-kalana.AnvitA: | na iha kA:cana santi iti nizcaya: astu tava acala: |

~vlm.20. Living soul is but a fictitious word, and it is heaped with many fictions, all of which, you must know for certain, do not apply to the soul.

~MoT. ... aham.bhAva.Adi=kalanAbhi: anvitA: | "na santi" || MoT 3,14.20 ||

शुद्ध-चिन्मात्रम् अमलम् ब्रह्मास्ति_इह हि सर्वगम् ।

zuddha-cit.mAtram amalam brahmÂsti_iha hi sarvagam |
तद्_यथा सर्व.शक्तित्वाद्_विन्दते याः स्वयम् कलाम् ॥३।१४।२१॥

tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||

pure chit.Consciousness only,

immaculate,

the brahman Immensity is here omnipresent

thru its shakti.Power,

it seems to find its constitution here

zuddha-cit.mAtram amalam

brahmâ_asti iha hi sarvagam |
tat yathA sarva.zaktitvAt

vindate yA: svayam kalAm - x

~vwv.1277-78/3.14.21-22. There is here the all-pervading brahman which is stainless and is merely pure Conscousness. As that (brahman), on account of its all-powerful nature, itself acquires whatever parts (by ideation), whether formless or with form, in sucession to mere consciousness, like a fully blossomed creeper, it perceives only that immediately.

~vlm.21. There is but one pure and immaculate brahma, who is mere Intellect (chinmAtram) and all pervasive. He assumes to himself all attributes by his almighty power.

sv. ... Because he is omnipotent, his thought-forms materialise.

xx19 20 21

चिन्मात्र~अनुक्रमेण_एव सम्प्रफुल्ल-लताम् इव ।

cit.mAtra~anukrameNa_eva sampraphulla-latAm iva |
ननु मूर्ताम् अमूर्तम् वा ताम् एव_आशु प्रपश्यति ॥३।१४।२२॥

nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||

what is only Consciousness

in this process

grows

like a boundless blossoming vine

whether with or without form

in Consciousness

that very thing appears

cit.mAtra~anukrameNa eva x

sampraphulla-latAm iva x
nanu mUrtAm amUrtAm vA x

tAm eva_Azu pra.pazyati

~vlm.22. The living soul is viewed by many to evolve itself from the intellect into many visible and invisible forms (múrta-mútam); just as a plant is seen to develope itself into its fruits and flowers.

जीवो_बुद्धिः क्रिया-स्पन्दो मनो~द्वित्व~ऐक्यम् इत्य्_अपि ।

jIva: buddhi: kriyA-spanda: mana:~dvitva~aikyam iti_api |

स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥

sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||

Jîva, buddhi, active spanda energy,

the dual/single manas.Mind

—

these are the manifesting self-Suchness taught in philosophy

jIva: buddhi: kriyA-spanda: x

mana:~dvitva~aikyam iti_api |

sva.sattAm pra.kacantIm tAm x

ni.yojayati vedane

~vlm.23. They add to their knowledge of the soul the attributes of the living principle, understanding, action, motion, mind and unity and duality, as.if these appertain to its nature.

सा_अबुद्धा_एव भवत्य्_एवm bhवेद्_ब्रह्मैव बोधतः ।

sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |

अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥

a-bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||

philosophizing ignorance

becomes brahman when That is realized

perception does not realize

but leads only to destruction

sA_a-buddhA_eva bhavati_evam x

bhavet_brahmaiva bodhata: x

a-bodha: prekSayA yAti x

nAzam na tu pra.budhyate xx

~VA: All this is ignorance only, knowledge is in knowing it is only brahman. Seeing in ignorance leads to destruction only, not realization.

~AS: The "sA" refers to brahmasattA the reality of brahma. • That reality when not realized (abuddhA eva) becomes illusory like this, but with realization, becomes brahma itself! Ignorance (abodha:) when examined (prekSayA) gets destroyed, and does not become "understood". • A great analogy appears in the next verse.
~vlm.24. But all this is caused by ignorance, while right understanding assigns them to brahma. The ignorant are bewildered by these distinct views (of the soul), and will not be awakened to sense.

xx22 23 24

यथा_अन्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।

yathA_andhakAra:_dIpena prekSyamANa: praNazyati |

न च_अस्य ज्ञायते तत्त्वम् अबोधस्य_एवम् एव हि ॥३।१४।२५॥

na ca_asya jJAyate tattvam a-bodhasya evam eva hi ||3|14|25||

as blinding darkness

by the illumination of a lamp

is destroyed

and not by such nonRealization is the Reality known

so indeed

it is

yathA_andhakAra:_dIpena x

prekSyamANa: praNazyati x

na ca_asya jJAyate tattvam x

a-bodhasya evam eva hi xx

~vlm.25. These different believers are lost (in their various views), as the light is lost under darkness. They will never come to the knowledge of truth as it is the case with the ignorant.

एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।

evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |
सर्व-शक्तिर्_अनाद्यन्तो महाचित्-सार-रूपवान् ॥३।१४।२६॥

sarva.zakti: an.Adyanta:_mahA.cit-sAra-rUpavAn ||3|14|26||

the Jîva-soul is just brahman

without parts or interior,

all-powerful, and limitless,

the form

of the Great chit-Essence

evam brahmÂ eva jIva.AtmA nir.vibhAga: nir.antara: |
sarva.zakti: an.Adyanta: mahAcit-sAra-rUpavAn |

~vlm.26. Know brahmA himself as the living soul without any divisibility or distinction. He is without beginning or end. He is omnipotent, and is of the form of the great Intellect which forms his essence.

सर्वान् अणुतया त्व्_अस्य न क्वचिद्_भेद-कल्पना ।

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |

विद्यते या हि कलना सा तद्_एव_अनुभूतितः ॥३।१४।२७॥

vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||

everything that we know is just

atomic imagining

seen as a present moment that

is only That, experienced

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |

vidyate yA hi kalanA sA tat_eva anubhUtita: |

~AS: Being an~aNu everywhere, i.e. being all pervasive, it (brahma) cannot be differentiated from anything. Whatever creation exists, by experience, it is it brahma.
*jd. <aNu> is not a physical but a subtle Atom, in an atomic theory that will be developed extensively in later text. the origin of all Atoms is <paramANu>, the Primal Atom, which may be compared to the Singularity of the Big Bang.

xx25 26 27

Râma said—

एवमेतत्कथं ब्रह्मन्नेकजीवेच्छयाखिलाः ।

evam etat katham, brahman, eka-jIva~icchayA_akhilA: |
जगज्जीवा न युज्यन्ते महाजीवैकतावशात् ॥३।१४।२८॥

jagat~jIvA* na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||

well, brAhmaNa

—

if there is this One Great Jîva

how can it be that all we multifarious Jîvas are not the same as him

evam etat katham brahman eka-jIva~icchayA_akhilA: |
jagat-jIvA:_na yujyante mahA.jIva-ekatA-vazAt |

~vlm.28. rAma asked:—How comes it, O BrAhman? that the totality of the living souls in the world, is guided by the will of one universal soul, which governs the whole, and to which all others are subject.

Vasishtha said—

महा.जीवात्म तत् ब्रह्म सर्व-शक्तिमय-आत्मकम् ।

mahA-jIva.Atma tat brahma sarva-zakti.maya-Atmakam |
स्थितम् तथा_इच्छम् एव_इह निर्विभागम् निरन्तरम् ॥३।१४।२९॥

sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||

that Great Jîva

is only the brahman.Immensity

the all.shakti-made=entity

is just manifest Wish or Will, without distinctions or divisions

...

mahA.great-#jIva.Atma.Living.Self -

tat brahma x

sarva.zakti.maya.Atmakam x
sthitam tathA_iccham eva_iha x

nir.vibhAgam nir.antaram xx

~vlm. brahmA the great living soul and Omnipotent power, remained from eternity with his volition (satya sankalpa—fixed determination) of creation, without partition or alteration of himself.

यद्_एव_इच्छति तत् तस्य भवत्य्_आशु महात्मनः ।

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: |

पूर्वम् तेनेष्टम् इच्छादि ततो द्वित्वमुदेति तत् ॥३।१४।३०॥

pUrvam tena_iSTam icchA.Adi tata:_dvitvam udeti tat ||3|14|30||

.
...

but

whatever it wishes

that quickly happens for that great soul

firstly

the wish is wished,

and then,

from That,

duality appears

yat_eva_icchati tat tasya x

bhavati_Azu mahAtmana: x

pUrvam tena iSTam icchA.Adi x

tata:_dvitvam udeti tat

~vlm.30. Whatever is wished by that great soul, comes to take place immediately. The wish it formed in its unity at first, became a positive duality at last. Then its wish "to be many" (Aham bahu syam), became the separate existences afterwards.

xx28 29 30

पश्चाद्_द्वित्व-विभक्तानाम् स्व.शक्तीनाम् प्रकल्पितः ।

pazcAt_dvitva-vibhaktAnAm sva.zaktInAm prakalpita: |

अनेन_इत्थम् हि भवता इत्य्_एवम् तेन क्रिया-क्रमः ॥३।१४।३१॥

anena_ittham hi bhavatA_iti_evam tena kriyA-krama: ||3|14|31||

just so, conceived by your own shakti.Power, disparate in duality

thru This, things come to be

and from That the process of Action grows

pazcAt_dvitva-vibhaktAnAm x

sva.zaktInAm prakalpita: x

anena_ittham hi bhavatA_iti x

evam tena kriyA-krama: xx

~vlm.31. All these dualities of his self-divided powers (the different living souls), had their several routines of action allotted to them, as "this is for that"; meaning "this being is for that duty, and such action is for such end".

तम् विना_अन्.उदये त्व्_आसाम् प्रधाआ_इच्छा_एव रोहति ।

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

शक्त्या ह्य्_अजातया ब्राह्म्या नियमो_ऽयम्_प्रकल्पितः ॥३।१४।३२॥

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: - x

to that baseless unarisen concept

the Primal Wish indeed gives strength

by the unborn brahmA-shakti this control is conceived

~AS: Even though these powers do not arise without actions (kriyAkrama: described earlier), if they do, then that happens due to the dominant wish (pradhAna~icchA) of brahman. The brahman power has set down this process. (niyama: ayam prakalpita:).
~vlm.32. Thus though there can be no act without exertion, (by the general rule, as in the case of mortals), yet the predominant will of brahma, is always prevailing without its exertion to action.

यस्या* जीव~अभिधानायाः शक्त्या या_इच्छा फलत्य्_असौ ।

yasyA* jIva~abhidhAnAyA: zaktyA yA icchA phalati_asau |

प्रधान-शक्ति-नियम~अनुष्ठानेन विना न तु ॥३।१४।३३॥

pradhAna-zakti-niyama~anuSThAnena vinA na tu ||3|14|33||

there is no Jîva anyhow

but what's defined by the shakti.Power,

icchA the Wish

there is no fruit

without this controlling power

yasyA* jIva~abhidhAnAyA: zaktyA yA icchA phalati_asau |

pradhAna-zakti-niyama~anuSThAnena vinA na tu |

~AS: Whatever power called jIva succeeds in its wish, it follows by the rule of the brahma power (pradhAna-zakti-niyama~anuSThAnena) and not otherwise.
~vlm.33. Though they that bear the name of living beings, effect their purposes by exertion of their energies, yet they can effect nothing without acting according to the law appointed by the

predominant power.

xx31 32 33

प्रधान-शक्ति-नियमः सुप्रतिष्ठो भवेन्_न चेत् ।

pradhAna-zakti-niyama: supratiSTha:_bhavet_na cet |

तत् फलम् शक्त्य्~अशक्तत्वान्_न_ईहितानाम् क्वचिद्_भवेत् ॥३।१४।३४॥

tat phalam zakti~a.zaktatvAt_na_IhitAnAm kva.cit_bhavet ||3|14|34||

when

the principle of primal power

is not firmly affixed,

then

things desired do not become

out of such unempowered power

pradhAna-zakti-niyama:

supratiSTha:_bhavet_na cet |

tat phalam zakti~a.zaktatvAt

na_IhitAnAm kva.cit_bhavet - x

~vlm.34. If the law of the predominant power, is effective of its end; (i.e. the law of action for production of acts); then the exertions of the subordinate powers (the living souls), must also be attended with success: (i. e. the attainment of the like result of the like action).

एवम् ब्रह्म महा.जीवो_विद्यते_ऽन्त.आदि-वर्जितः ।

evam brahma mahAjIva:_vidyate_*nta.Adi-varjita: |

जीव.कोटि महा.कोटि भवत्य्_अथ न किम्च्न ॥३।१४।३५॥

jIva.koTi mahA.koTi bhavati_atha na kimcana ||3|14|35||

evam.so- brahma.BrahmÂ – mahAjIva.xxx-: - vidyate.is.known.to.be – anta-end-Adi.beginning.with/&c-varjita.abandoned/without-: - a living.jIva-koTi.xxx - mahAkoTi.xxx - bhavati.comes.to.be - atha.next - na.not - kimcana.somehow/anyhow.

but the brahman Immensity

the Big Jîva

when known in its infinity of Jîvas

by the billions, by the trillions of quadrillions*

—

for so many he becomes

no less

* the samskRta poets have a love of big numbers. rAma's army in rAmAyaNa, if you calculate its numbers, could not be fitted into the known universe. popular English uses expressions like "gazillion" (or "googol", an expression adapted and adopted by the inventor of the search engine). • I'm reminded of a story about the mentally.challenged American President, George W. Bush, who was advised by his Chief of Staff one morning that there had been a conflict where ten Brazilians were killed. "I'll pray for them," he said. "How many are there in a brazillion?"

~VA: only brahman, great Consciousness, exists, without ends and limits. millions and billions of jivas do not exist at all. ~AS: ... The multitude of numerous consciousnesses do not ever exist (separate).

चेत्य-संवेदनाज्_जीवो_भवत्य्_आयाति संसृतिम् ।

cetya-saMvedanAt_jIva:_bhavati_AyAti saMsRtim |
तद्_असंवेदनाद्_रूपम् समायति समम् पुनः ॥३।१४।३६॥

tat_a.saMvedanAt_rUpam samAyati samam puna: ||3|14|36||

from/thru cetya.xxx-saMvedana.xxx-At - a living.jIva: - bhavati.comes.to.be - AyAti.coming - saMsRti.evolution-m | tat.that.one – from/thru - a-non/without-saMvedana.xxx-At rUpa.form-m samAyati.x - sama.same/equal-m punar.again

grasping what is to be affected

the Living.Jîva comes to be

—

to become forgetful of That

—

and takes the same form it took before

~vlm.36. It is with a consciousness of the intellectual soul, (i. e. the inward knowledge of the divinity within themselves), that all living souls are born in this world; but losing that consciousness afterwards, they became alienated from him.

~AS: jIva's birth and existence is caused by awareness of the perceivable, it reverts to its natural state when the awareness is broken. Thus, jIva is nothing but the awareness of the transient world".

xx 34 35 36

एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |
समुदेत्य्_आत्म-जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥

samudety_Atma-jIvatvam tAmrANAm iva hematA ||3|14|37||

even for the least of the Jîvas,

following the trail of the best of Jîvas,

there arises Jîva-Self-ness

as copper, when polished, looks like gold

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |
samudety Atma-jIvatvam tAmrANAm iva hematA |

~vlm.37. Hence men of inferior souls, should pursue the course of conduct led by the superior souls, for regaining their spiritual life Atmajívatwam, as the copper becomes transformed into gold (by chemical process).

#jIva.Atma.Living.Self / Atma.jIva.Self.Living

अत्र_अन्तरे महाकाश* इत्थम् एष* गणो_ऽप्य्_असन् ।

atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |

ख.आत्मा_एवम् सद्_इव_उदेति चिच्_चमत्करण.आत्मक: ॥३।१४।३८॥

kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||

here

in the Greatness of Space

altho

this class.of.things is unreal

a being as.if So

appears

a Concious wonderworking Selfling

~vlm.38. Thus the whole body of living beings, that had been as inexistent as air before, come into existence, and rise resplendent with the wonderful intellect.

खन् #khan - to dig, to CHANnel - #kham - a hollow space • interior, personal #kha space (that may be glad or sad, su.kha-du:.kha, good.space or bad; there are five such spaces for the five sense-organs. - #sarva-bhUta-Atma=bhUtatvAt sarva-gatvAn mahAkRti: | yAni tasya anuSaktAni paJca khAni indriyANy alam, y7080.021. it is subtle #AkAza. •• Like all "space" words, it often indicates "sky "—as in #kha-ga, the sky-faring bird • the sky is Earth's personal #kha space. das....@gmail.com. - #kham - "So says the Sruti - etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa-pRthivI &c." VLM on y3001.014.

* atra_antare mahA.AkAza - here within Great.Space - ittham eSa gaNa:_api_asan - altho this class.of.things is unreal - evam sat_iva - being as.if So - udeti - appears - cic.camatkaraNa.Atmaka: - a Concious wonderworking Selfling

स्वयमेव चमत्कारो_यः समापद्यते चितः ।

svayam eva camatkAra:_ya: samApadyate cita: |

भविष्यन्_नाम देह.आदि तद्_अहम्भावनम् विदुः ॥३।१४।३९॥

bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||

and when itself, that wonder, falls.together

a pile@Consciousness

going.to.be a body with its parts

you know that as the sense of 'I'

svayam eva camatkAra: x

ya: samApadyate cita: x

bhaviSyat nAma deha.Adi x

tat aham.bhAvanam vidu: xx

~vlm. Whoso perceives this wondrous intellect in his mind, and gets afterwards a body and the consciousness of his egoism, he is then said to be an embodied living soul.

@ The word <cita:> can be read in 11 different ways: as the base <cit.Consciousness>

masculine ablative singular

masculine genitive singular

masculine vocative plural

masculine accusative plural

neuter genitive singular

neuter ablative singular

feminine ablative singular

feminine genitive singular

feminine vocative plural

feminine accusative plural

and as the indeclinable past passive participle stem: cita:.woodpiled/amassed.

I mark such words with an <@>.

37 -- --

चितो यस्माच्_चित्.आलेहस्_तन्मयत्वाद्_अनन्तकः ।

cita:_yasmAt_cit.Aleha:_tat.mayatvAt_an.antaka: |

स* एष* भुवन.आभोग* इति तस्याम् प्रबिम्बति ॥३।१४।४०॥

sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||

cit.Consciousness-a: yasmAt.from.which cit.Consciousness-Aleha.xxx-: x

from/thru tat.that.one-maya.made-tva.-ity-At an.non/lack.of-antaka.xxx-: x

sa:.that.he – eSa.this.one - bhuvana.xxx-Abhoga.expanse/variety - x

iti.so - tasyAm.xxx- prabimbati.xxx .

from chit-projection, chit enjoys That-made-ness, boundless entity

:
it is indeed Enjoyer of the Worlds; and thus he shines in That

~VA: being made of consciousness, limitless consciousness tastes consciousness, being reflection of itself as it enjoys the world.

~AS: As the mind is being touched by the cit, being completely one with it, this experience of the world (bhuvanAbhogaH) reflects in the combined minds. tasyAm here refers to the multitude of the minds of jIvas.
~vlm.40. The mind that is gratified with intellectual delights, becomes as expanded as the intellect itself, and thinks those pleasures to constitute the sum total of worldly enjoyments.

~moT. ... pra"ti"bimbati...

#avaleha m. licking, lapping; an extract, electuary avalehaka adj. licking mbh. 13.2173; avalehikA f. (= <avaleha> before) an extract, electuary avalehana n. licking; = <avalehikA> avalehin adj. lickerish {sexy}, fond of dainties, ["<sRkkiNI lelIhAna> i.e. <sadA kruddha>" Comm.] mbh. 13.519. = Aleha [not in MW; tasting, tonguing]

परिणाम-विकार.आदि-शब्दैः सा_एव चिद्~अव्यया ।

pariNAma-vikAra.Adi-zabdai: sA_eva cit~avyayA |
तादृग्-रूपाद्_अभेद्या_अपि स्व.शक्त्या_एव विबुध्यते ॥३।१४।४१॥

tAdRk-rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||

Change, Transformation, and such Terms

—

they're all only changeless chit.Consciousness,

and not apart from That

it's only by the shakti.Power of self that they can be known

~vlm.41. The Intellect is said to remain unchanged in all its succeeding stages; and though it never changes from that state, yet it wakes (developes) by a power intrinsic in itself.

pariNAma-vikAra.Adi-zabdai: x

sA eva cit~avyayA x
tAdRg-rUpAd abhedya api x

sva.zaktyA eva vibudhyate xx

x42

अविच्छिन्न-विलास.आत्म स्वतो यत् स्वदनम् चित: ।

avicchinna-vilAsa.Atma sva.ta:_yat svadanam cita: |

चेत्यस्य च प्रकाशस्य जगद्_इत्य्_एव तत् स्थितम् ॥३।१४।४२॥

cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||

the continually playing Self

—which is itself the play of radiant Consciousness and its Conceptions—

such is this world as situate in That

~vlm.42. The uninterrupted activity of the Intellect, indulges itself in the amusement of manifesting the intelligibles in the form of the world.

avicchinna-vilAsa.Atma x

sva.tas yat svadanam cita: |

cetyasya ca prakAzasya x

jagat iti_eva tat sthitam xx

xx40 41 42

आकाशाद्_अपि सूक्ष्मैषा या शक्तिर्_वितता चितः ।

AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |

सा स्वभावत* एव_एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥

sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||

from/thru AkAza.Space.At - api.altho/even – sUkSma.subtle/acute-A.-f.- eSA.this.one -f.- - yA.which-f.- zakti.Power/ability: - vitata.outspread/extended-f.- - cita:-@Consciousness | sA.she/it - from/thru - svabhAva.own.nature.ta: eva.very/only – etAm.thisn.-f.- - ahamtA."I"ness-m paripazyati.looking.into/understanding

from AkAsha.Space itself there is the Subtle Body,

which has shakti.Power extended @Consciousness

it alone will perceive this 'I'-ness

~vlm.43. The extent of the intellectual faculty, is wider and more rarified than the surrounding air, and yet it perceives its distinct egoism by itself and of its own nature. (The subjective knowledge of ego—self).

~AS: The power of cit, being more subtle than space is spread everywhere and naturally it notices (paripazyati) this ego.
* from/thru AkAza.Space.At - api.altho/even – sUkSma.subtle/acute-A.-f.- eSA.this.one -f.- - yA.which-f.- zakti.Power/ability: - vitata.outspread/extended-f.- - cita:-@Consciousness | sA.she/it - from/thru - svabhAva.own.nature.ta: eva.very/only – etAm.thisn.-f.- - ahamtA."I"ness-m paripazyati.looking.into/understanding.

आत्मन्य्_आत्म.आत्मआ_एव_अस्या* यत् प्रस्फुरति वारिवत् ।

Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |

जगदन्तम् अहम्ता~अणुम् तदा_एषा सम्प्रपश्यति ॥३।१४।४४॥

jagat.antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||

in/when Atma.self/Self-ni Atma.self/Self-by/with.Atma.self/Self-nA eva.very/only – asyA:.@her/@sword - yat.this.which – pra.forth-sphurati.springing.up/projecting – vAri.water-vat.like – jagadanta.world's-end-m ahamtA."I"ness.aNu.atom/bit-m tadA.then – eSA.this.one -f.- sam.very/much.prapazyati.behold/discerning-

in the Self

the Self

by the Self

pours This forth

like water

first

in the world is the "I"ness~atom

then

all of This is clearly seen

~vlm.44. Its knowledge of self, springs of itself in itself like the water of a fountain; and it perceives itself (its ego) to be but an atom amidst the endless worlds.

~vlm.p.44 Its knowledge of self springs of itself in itself like water in a fountain. It perceives itself (its ego) to be only an atom amidst endless worlds.

~AS: It notices the speck of ego which oscillates within itself by itself like water and which abuts the world (jagat~antam).
* in/when Atma.self/Self-ni Atma.self/Self-by/with.Atma.self/Self-nA eva.very/only – asyA:.@her/@sword - yat.this.which – pra.forth-sphurati.springing.up/projecting – vAri.water-vat.like – jagadanta.world's-end-m ahamtA."I"ness.aNu.atom/bit-m tadA.then – eSA.this.one -f.- sam.very/much.prapazyati.behold/discerning-

चमत्कार-करी चारु यच्_चमत्कुरुते चितिः ।

camatkAra-karI cAru yat_camat.kurute citi: |

स्वयम् स्व.आत्मनि तस्य_एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥

svayam sva.Atmani tasya_eva jagat~nAma kRtam tata: ||3|14|45||

camat.wonder-kAra.act/effort-karI.maker - cAru.dear/agreeably - yat.this.which - camat.wonder-kurute.act/making- citi.conceiving/affective.Consciousness - svayam.itself - sva.Ur.own.Atma.self/Self-ni tasya.of.that - eva.very/only - jagat.world-nAma.namely - kRta.done/made-m - tatas.therefore/@that -

that wondermaker then conceives affective Consciousness,

and wondermakes self in himself

and from that alone is made the Present World

~vlm.p.45 It also perceives in itself the beautiful and wonderful world which is amazing to understanding and which thereafter is named the universe.

#citi: चितिः -f.- Affective Understanding/Conception, the process wherein chit becomes manifest •• "Abhinavagupta has described … sahRdaya [as] having a mind of <vimala pratibhA>. <adhikari ca atra vimala-pratibhAna-sahRdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) .... citta, full of real things, thoughts can transform into citi (the technical term of kAzmIra Shaivism for pure consciousness), devoid of all vikalpas. And kAzmIra Saivism provides that an individual soul can start with a pure thought, <zuddha vikalpa> that I am Shiva and this entire world is my own grand splendour, vibhUti or vilAsa out of my own svAtantrya. - Sri Tantraloka, Chatterjee. •• the form of [projective] cit.Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat "space, absolute Space, brahmic Space—these are synonyms, there in the manner of a thirsty and a growing tree" y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram yathA y7209.037 —jd - cit.Consciousness in its projective/constructive aspect, cinmayatvAt citau cetyam jalam apsu iva majjati - | y7038010 <a0236> - FM7.38.10.

* camat.wonder-kAra.act/effort-karI.maker - cAru.dear/agreeably - yat.this.which - camat.wonder-kurute.act/making- citi.conceiving/affective.Consciousness - svayam.itself - sva.Ur.own.Atma.self/Self-ni tasya.of.that - eva.very/only - jagat.world-nAma.namely - kRta.done/made-m - tatas.therefore/@that -

xx43 44 45

चितश्_चेत्यम् अहम्कारः सैव राघव कल्पना ।

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |

तन्मात्र.आदि चिदेव_अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥

tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||

cita:_cetyam ahamkAra: x

sA_eva, rAghava, kalpanA x

tan.mAtra.Adi cit_eva_ata: x

dvitva~ekatve kva saMsthite - x

when "I"dentity is conceptual chit.Consciousness,

rAghava,

it is only kalpanA.Imagining

since their elements are only Consciousness

where are duality and unity found

~vlm.46. Now rAma, our egoism being but a conception of the intellect is a mere fiction (kalpanA); and the elementary principles being but creatures of egoism, they are also fictions of the intellect.

~vlm.p.46 Now Râma, our egoism, being only a conception of the intellect, is a mere fiction (kalpana). The elementary principles being only creatures of egoism, they are also fictions of the intellect {Chit.Consciousness/Buddhi.Intellect.jd}.

~AS: The ego which is a perceivable for the cit is itself a fabrication of the cit. O Raghava, thus it being all cit, where would the notions of duality or unity be formulated?

जीव-हेत्व्.आदि-संत्यागे त्वम् च_अहम् च_इति संत्यज ।

jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja |

शेषः सद्~असतोर्_मध्ये भवत्य्_अर्थ.आत्मको भवेत् ॥३।१४।४७॥

zeSa: sat~a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||

jIva-hetu.Adi-saMtyAge x

tvam ca_aham ca_iti saMtyaja x

zeSa: sat~a.sato:_madhye x

bhavati_artha.Atmaka:_bhavet - x

the Jîva

when its causes are forsaken

then

having forsaken

"you"

"I"

what remains

being

between what's So & what's not.So

becomes the import of the Self-entity.

~vlm.47. Again the living soul being but a resultant of our acts and desires, you have to renounce these causes, in order to get rid of your knowledge of ego and tu: (i. e. of the existence of yourself and that of others); and then you attain to the knowledge of the true one, after discarding the fictions of the real and unreal.

चिता यथा_आदौ कलिता स्वसत्ता सा तथा_उदिता ।

citA yathA_Adau kalitA sva.sattA sA tathA_uditA |

अभिन्ना दृश्यते व्योम्न: सत्ता~असत्ते न विद्महे ॥३।१४।४८॥

a.bhinnA dRzyate vyomna: sattA~a.satte na vidmahe ||3|14|48||

citA

yathA Adau kalitA

sva.sattA

sA tathA uditA x

abhinnA dRzyate

vyomna:

sattA~a.satte na vidmahe - x

it was formed in the beginning

just as

it happened

thru chit.Consciousness

that

its own-Suchness has thus arisen

•

when the spacious sky appears unbroken

let us not know So/notSo as duality.

~AS: (After the true knowledge described above) the true self existence of the cit arises as originally undivided and appears like (clear) space, we no longer know any dual concepts of real and unreal. One experiences the original pure cit only!
x

xx46 47 48

विश्वम् खम् जगद्~ईह.आख्यम् खम् अस्ति विबुध.आलय: ।

vizvam kham jagat~Iha.Akhyam kham asti vibudha.Alaya: |
स.आकारश्_चिच्.चमत्कार-रूपत्वान्_न_अन्यद्_अस्ति हि ॥३।१४।४९॥

sa.AkAra: cit.camatkAra-rUpatvAt_na_anyat_asti hi ||3|14|49||

the Universe

just your own kha* space

the world

the World of Wishful Desire

kha.Space

the abode of the embodied gods

not other than a wonder-form of chit.Consciousness

vizva.universe/everything-m kha.Space-m jagat.world- iha/IhA.now/effort.wish -Akhya.name/called-m kha.Space-m asti.is/exists - vibudha.xxx-Alaya.xxx: | sa.with-AkAra.embodiment/formation: from/thru cit.Consciousness-camatkAra.xxx-rUpa.form-tva.-ity-At. na.not - anyat.an.other - asti.is/exists - hi.for/!

* kha – the personal (bounded) space (in boundless AkAsha.Space) that is su.kha & du:kha,

good.space and bad.space, pleasure/pain.

~vlm.49. The universe is a vacuum, and the world is a name for the field of our exertions. This vacuity is the abode of the gods (Viswa and virAj, both of whom are formless). The wonderful frame of plastic nature, is but a form of the formless intellect and no other.

~AS: vizva also means "all" and kha means empty. vibudha means god, so vibudhAlaya: = heaven. Thus: IhA.Akhyam jagat vizvam kham (The world known as "wish" thus born out of a wish is empty!). Likewise: sAkAra: vibudha.Alaya: kham asti (The formed Heavens are empty) cic.camatkAra-rUpatvAn (As all have the appearance from a fantastic cit creation) nAnyat_asti hi (there is indeed nothing else!)

यो यद्_विलासस्_तस्मात् स* न कदाचन भिद्यते ।

ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |

अपि सावयवम् तस्मात् का_एव_अनवयवे कथा ॥३।१४।५०॥

api sa~avayavam tasmAt kA_eva_an~avayave kathA ||3|14|50||

whatever emanation plays

That

—which does not anywhen divide--

it were a portion of That

what fraction would it be and how

~AS: Whatever are someone's acts, they cannot be differentiated from him, even in case of one with parts, so what to speak of the indivisible?

~vlm.50. What is one's nature never leaves him at any time; how then can a form or figure be given to the formless Divinity?

#yu -> #avayu -> #avayava: - limb, member, part, portion,

ya:_yat vilAsa.x-:

tasmAt sa* na kadAcana bhidyate x

api sa~avayavam tasmAt x

kA_eva_an~avayave kathA xx

चितेर्_नित्यम् अचेत्याया* निर्नाम्न्या* वितत.आकृतेः ।

cite:_nityam a-cetyAyA* nir.nAmnyA* vitata.AkRte: |

यद्_रूपm जगतो रूपम् तत् तत्.स्फुरण-रूपिणः ॥३।१४।५१॥

yat_rUpam jagata:_rUpam tat tat.sphuraNa-rUpiNa: ||3|14|51||

#cit.Consciousness > *citi – in Consciousness > is made a -f.- noun < #citi - what proceeds in Consciousness, Effective Consciousness

nityam a-cetyAyA x

nir.nAmnyA vitata.AkRte: x

yat rUpam jagata: rUpam tat tat.sphuraNa-rUpiNa: xx

as nameless, non-conceptual chiti Conscious-ness,

of the form of the embodied boundless World,

That

emanates the Form of that

~vlm.51. The divine intellect is exempt, from all the names and forms which are given to unintelligent worldly things, it being the pervader and enlivener, of all that shines in the world. (Intellect is the power of understanding).

~AS: Citi means the brahman mind the cit, which is used as a fem. noun here. • Whatever form (yat_rUpam) belongs to the brahman mind (cite:), which is nameless and imperceivable (acetyAyA nirnAmnyA) and has spread itself (vitata.AkRte:), that exactly is the form of the world (tat_jagato rUpaM) which vibrates in accordance with it with the cit (tattatsphuraNa-rUpiNa: ).

Øtt. #citi: चितिः -f.- Affective Understanding/Conception, the process wherein chit becomes manifest •• "Abhinavagupta has described … sahRdaya [as] having a mind of <vimala pratibhA>. <adhikari ca_atra vimala-pratibhAna-sahRdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) .... citta, full of real things, thoughts can transform into citi (the technical term of kAzmIra Saivism for pure consciousness), devoid of all vikalpas. And kAzmIra Saivism provides that an individual soul can start with a pure thought, <zuddha vikalpa> that I am Shiva and this entire world is my own grand splendour, vibhuti or vilAsa out of my own svatantrya. - Sri Tantraloka, Chatterjee. •• the form of [projective] cit.Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra pAdapa-vRkSa-vat "space, absolute Space, brahmic Space—these are synonyms, there in the manner of a thirsty and a growing tree" y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne svApna-puram yathA y7209.037 —jd - cit.Consciousness in its projective/constructive aspect, cinmayatvAc citau cetyam jalam apsv iva majjati | y7038010 <a0236> -

मनो बुद्धिर्_अहम्कारो भूतानि गिरयो दिशः ।

mana:_buddhi:_ahaMkAra:_bhUtAni giraya:_diza: |
इति या यास्_तु रचनाश्_चितस्_तत्त्वाज्_जगत्स्थितेः ॥३।१४।५२॥

iti yA:_yA:_tu racanA:_cita: tattvAt_jagat-sthite: ||3|14|52||

manas.Mind

buddhi.Intellect

ahamkAra."I"dentity

beings, mountains, directions

all such things are constructs

from the elements of the chit-Conscious

as the state of the world

mana:_buddhi:_ahaMkAra:_x

bhUtAni giraya:_diza: x
iti yA:_yA:_tu racanA:_x

cita: tattvAt_jagat-sthite:

~vlm.52. The mind, understanding and egoism, with the elements, the hills and skies, and all things that compose and support the world, are made of the essences proceeding from the intellect. (The intellect from interlegere contains all things).

~moT. ... "mano buddhir" ityAdirUpeNoktA zabdasantati: | "cita: paryAyaracanA" bhavati | kuta: | "jagatsthiteH" manobuddhyAdirUpAyA: jagatsthite: | "tattvAt" cidrUpatvAt | sarve zabdA: cidvAcakA eveti bhAva: ||

चितेश्_चित्त्वम् जगद्_विद्धि न_अ.जगच्_चित्त्वम् अस्ति हि ।

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |

अ-जगत्त्वाद्_अ.चिच्_चित् स्याद्_भानाद्_भेदो_जगत् कुतः ॥३।१४।५३॥

a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||

know

this jagat.Going World

the process of Consciousness manifesting Consciousness,

the chitness of chiti

not at all unGoing is the chitness

—

because of its unGoingness

chit would be no-chit

how is the world apparently distinct

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |

a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: |

~VA: Know world is perception of mind, no perception no world. World being absent, unconscious consciousness (remains) where is the difference between world and perception?

~AS: The second line words "bhAnAd bhedo" are rather confusing and do have a pAThabheda: "bhAvAbhedAd" which makes a better sense.

~jd. it would require

bhAvAbhedAd

bhAnAtbhedAd

vAbhe <-> nAtbhe

वाभे -> नात्भे

this sort of pAtha.bheda (variant reading) is like many in MoT.

they usually resolve difficult words or phrases

by suggesting a misreading of a fuzzy manuscript.

Know that the "mindness" (cittvam)

of the cit

is the world

and if the world were not there,

it would not exist.

~AS. This means the abstract cit would not have the mindness without the world. Thus, without the world, the cit itself would not be cit (ajagattvAd acic cit syAd) . The distinction between cit and cittva being illusory (bhAnAt bhedaH) , so where would be the world (real)?
~moT. ... chita:_cittvam jagad viddhi … | … bhAvAbhedAd jagat kuta: || — "citaH" sambandhi "cittvaM" cidbhAvam | yena sA cid iti nAma-yogyA bhavati sa:_ka:_api dharma: | tam iti yAvat | "jagat viddhi" jAnIhi | atra hetum Aha "ne"ti | "hi" yasmAt kAraNAt | "cittvam a-jagat" jagato vyatiriktam | "nAsti" | cetya.rUpa-jagad=a.bhAve 'nirvAcyAyA: cita: sphuTam cittva~a.yogyatvAt | avAntaram phalitam Aha "ajagad" iti | ata ity adhyAhAryam | ato heto: | "cit ajagattvAd" dhetor | "acit syAt" cit.nAma-yogyA na syAt | yadi jagat na syAd a-nirvAcyAyA: citer api cittvam na syAd iti bhAva: | paramam phalitam Aha "bhAvAbhedAd" iti | "bhAvAbhedAt" pUrva-nyAya-siddhena cij-jagator abhedena siddhAt padArthAbhedAt | "jagat kutaH" katham | syAt | cittva-jagator abhede sati cittvasya cidekamayatayA cita eva sarvathA sthitatvAt jagat nAstIti bhAva: ||

~vlm.53. Know the world to compose the mind-chitta of the intellect-chit of God, because the mind does not subsist without the world. Want of the world would prove the inexistence of the mind and intellect which consist of the world. (Hence the identity of the intelligent world with the mind and intellect of God).

~jd. Know the World as expanding cit, for the citness expands the World. For if there were no expansion, cit would be uncit—knowing which, where's the distinction called the world?

चितेर्_मरीचि-बीजस्य निजा या_अन्तश्_चमत्कृतिः ।

cite: marIci-bIjasya nijA yA_anta: camatkRti: |
सा च_एषा जीव-तन्मात्र-मात्रम् जगद्_इति स्थिता ॥३।१४।५४॥

sA ca_eSA jIva-tanmAtra-mAtram jagad iti sthitA ||3|14|54||

of Affective Consciousness

proceeding from the seed of the mirage

inborn

what is an internal wonderment

and that is this

a measure of a Jîva + material stuff

this "world"

existent

here

cite: marIci-bIjasya x

nijA yA_anta: camatkRti: x
sA ca_eSA x

jIva-tanmAtra-mAtram x

jagad iti sthitA

~VA: In unborn seed of light, consciousness is a wonder, where exist as fine elements jiva and world.

~AS: marIcibIja is an adjective of citi_and should be interpreted as having internal power source namely brahman. The fantastic internal development (antazcamatkRtiH) of the Divine mind (citi) with internal power source of brahman, stays as the world (jagat iti sthitA) which is nothing but the accumulated senses of the life forms (jIvatanmAtramAtram).
x

xx52 53 54

चित्तात् स्व.शक्ति-कचनम् यद्_अहम्भावनम् चितः ।

cittAt sva.zakti-kacanam yat_ahambhAvanam cita: |
जीवः स्पन्दन-कर्म.आत्मा भविष्यद्_अभिधो ह्य्_असौ ॥३।१४।५५॥

jIva: spandana-karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||

in chitta

the Affective mind

is shakti.Power

self.manifesting sva-kacana,

which is the "I"-feelng of chit

Jîva

the vibrant-karma-self

will next become defined by this.

cittAt sva.zakti-kacanam x

yat_ahambhAvanam cita: x
jIva: spandana-karma.AtmA x

bhaviSyat_abhidho hi_asau

~vlm.55. As the mind exerts its power and assumes its sense of egoism, it derives the principle of the living soul from the Intellect, which with its breath of life and action, is called a living being afterwards. (The mind is what thinks, moves and acts).

यच्_चिच्_चित्त्वेन कचनम् स्व.सम्पाद्य~अभिधा.आत्मकम् ।

yat_cit_cittvena kacanam sva.sampAdya~abhidhA.Atmakam |
स्व.कारैर्_व्यवच्छेद्यम् तद्_भिद्यते नो* न विद्यते ॥३।१४।५६॥

sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||

what

chit

thru its affective Consciousness

becomes

a projection,

but a self.production-defined=entity

by its self.identities

That

comes

to be

diversely distributed.

yat cit cittvena kacanam x

sva.sampAdya~abhidhA.Atmakam x
sva.kArai: vyavacchedyam x

tat bhidyate no na vidyate xx

~VA: This cit play by its own accord, self-happens in itself, and, this chit being unknown to us, it is seen separated.

~AS: When the cit is (yat cit bhidyate) distinguished by its development of mindness (cittvena kacanaM) by naming it by its actions (sva.sampAdya~abhidhA.Atmakam), limited by its variations (svavikArai: vyavacchedyam), then it does not really exist in that set up. In other words, when cit is given this altered description, it is but illusory! • The distinction is made between cit--the abstract creative power of brahman-~and cittva, its mindness.

~jd. cit becomes citn-ess manifest,

self-produced, making entity

of its own doing. Apart, That

is separate, unknown to us.

चित्-स्पन्द-रूपिणोर्_अस्ति न भेदः कर्तृ-कर्मणोः ।

cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: |

स्पन्द.मात्रम् भवेत्_कर्म स* एव पुरुषः स्मृतः ॥३।१४।५७॥

spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||

what

formed by the vibration of chit

without distinctions of doer and doing

—

where that vibration produces karma, there is found the puruSa Person

cit-spanda-rUpiNo:_asti x

na bheda: kartR-karmaNo: x

spanda-mAtram bhavet karma x

sa* eva puruSa: smRta:

~vlm.57. The distinction of actor and act, does not consist in the intellect, it being eternal, is neither the author or the work itself. But the living soul, which is active and productive of acts, is called the purusha or the embodied soul residing in the body-.purau-sete.

xx55 56 57

जीवश्_चित्त-परिस्पन्दः पुम्साम् चित्तम् स* एव च ।

jIva:_citta-parispanda: puMsAm cittam sa* eva ca |
मनस्_त्व्_इन्द्रिय-रूपम् सत् सत्ताम् नाना_इव गच्छति ॥३।१४।५८॥

mana:_tu_indriya-rUpam sat sattAm nAnA_iva gacchati ||3|14|58||

the Living.Jîva

the spanda Vibration of chitta Affection

he is the whole idea of Humankind,

in mindbound organs

that is how the diversities of what is So

come to Suchness

jIva:_citta-parispanda: x

puMsAm cittam sa* eva ca x
mana:_tv indriya-rUpam sat x

sattAm nAnA iva gacchati

~VA: Individual consciouness is the conscious vibration of the mind, man is his mind, mind is the collection of senses, and so one Reality becomes as.if many.

~AS: Individual (jIva:) is the vibration of citta (the brahman mind), it by becoming human intellect, mind and different organs takes on various forms (naneva sattAmeva gacchati.
~vlm.58. Life with the action of the mind constitutes the mind of man. The mind taking a sensitive form, employs the organs of sense to their different functions. (The sensitivity of the mind bears an active and not the passive sense of sensitiveness or sensibility).

शान्ताशेष-विशेषम् हि चित्-प्रकाशच्.छटा जगत् ।

zAnta~azeSa-vizeSam hi cit-prakAza~c.chaTA jagat |
कार्य-कारणक.आदित्वम् तस्माद्_अन्यन्_न विद्यते ॥३।१४।५९॥

kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||

for

peacefully

there is nothing there all.over

this lustre of chit-Radiance

this world

this Doing.a.Deed-beginningness

is nothing otherwise than

तत्

tat

That

zAnta~azeSa-vizeSam hi cit-prakAza~c.chaTA jagat |
kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate |

~vlm.59. He, the radiance of the light of whose intellect, is the cause of infinite blessings to the world, is both its author and workmanship from all eternity, and there is none beside him. (He is the PratyagAtmA the all-pervading soul).

अच्छेद्यो_ऽहअ अदाह्यो_ऽहम् अक्लेद्यो_ऽशोष्य एव च ।

acchedya: aham adAhya: aham akledya: azoSya: eva ca |

नित्य: सर्वगत: स्थाणुर्_अचलो_ऽहम् इति स्थितम् ॥३।१४।६०॥

nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||

indivisible am

unburnable am

unsoakable

and yet undrying

eternal

everywhere-going

stone.still

unmoving.mountain-still

am seated.

so "I" is

acchedya: aham adAhya: aham x

akledya: azoSya: eva ca x

nitya: sarva.gata: sthANu: x

a.cala: aham iti sthitam x

~vlm.60. Hence the ego or living soul is indivisible, uninflammable, unsoilable and undriable in its essence; it is everlasting and infinite (ubiquitous), and as immovable as a mountain.

~AS: Iti sthitam meaning "so it is!" ... is to be contrasted with the next verse describing people who think otherwise, despite this fact.
x

xx58 59 60

विवदन्ते तथा ह्य्_अत्र विवदन्तो यथा भ्रमैः ।

vi.vadante tathA hi_atra vivadanta: yathA bhramai: |

भ्रमयन्तो वयम् त्व्_एते जाता* विगत-विभ्रमाः ॥३।१४।६१॥

bhramayanta: vayam tu ete jAtA: vigata-vibhramA: ||3|14|61||

.
for thus they mis.speak and argue here

mis.speaking as tho gone.crazy

bewildering us

but

these things free us from delusion

vi.vadante tathA hi_atra x

vivadanta: yathA bhramai: x

bhramayanta: vayam tu x

ete jAtA: vigata-vibhramA:

~vlm.61. There are many that dispute on this point, as they dispute on other matters, in their error, and mislead others into the same; but we are set free from all mistake.

~VA: People argue, and by arguments they get in delusion, and they are getting deluded. But we are free of delusions. ~AS: Exactly!

दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग्_भवेत् ।

dRzye mUrte jJa-saMrUDhe vikAra.Adi pRthak_bhavet |
न_अमूर्ते तज्ज्ञ-कचिते चित्_खे सद्~असद्.आत्मनि ॥३।१४।६२॥

na a-mUrte tat.jJa-kacite cit_khe sat~a.sat.Atmani ||3|14|62||

.
dRzye mUrte

when the perceived embodiment,

jJa-saMrUDhe x

is sprung from the Knower,

vikAra.Adi pRthak_bhavet x
transformations become separate

na a-mUrte

when not embodied

tat.jJa-kacite

in the That.Knower

cit.khe

in hir personal field of Consciousness

sat~a.sat.Atmani

in hir really.unreal nature

...

~AS: When the apparent perceivable has overcome the observer (jJa-samrUDhe), various deformations become apparent. ... In the abstract brahman formed by the knower in his mind space, the duality of sat and asat does not arise.

* रुह् -> रुह् #ruh -> #saMruh, #sam>ruh - grow, esp. grow together • grow forth, germinate, appear. C. cause to grow etc, plant, sow = propagate (AtmAnam refl). --> #sam.rUDha - sprung up, sprouted.

~vlm.62. The dualist relying on the phenomena, is deceived by their varying appearances; but the believer in the formless unity, relies in the everlasting blessed spirit; (which he views in his intellect).

चित्तरौ चेत्य-रसतः शक्तिः काल.आदि-नामिकाम् ।

cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |

तनोत्य्_आकाश विशदाम् चिन्.मधु-श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥

tanoti_AkAza‑vizadAm cit.madhu-zrI: sva.maJjarIm ||3|14|63||

in the Consciousness-tree

thru conceivable tastes

the Power of Time

extends

clear Space

lots of Consciousness-honey

as your own-blossoming self

cit-tarau cetya-rasata: x

zakti: kAla.Adi-nAmikAm x

tanoty AkAza‑vizadAm x

cit.madhu-zrI: sva.maJjarIm

~vlm.63 Fondness for intellectual culture is attended with the spring blossoms of intellect that are as white as the clear sky and as numberless as the parts of time.

xx61 62 63

स्वयम् विचित्रम् स्फुरति चिद्.अण्डकm aनाहतम् ।

svayam vicitram sphurati cit.aNDakam anAhatam |

स्वयम् विलक्षण-स्पन्दम् चिद्-वायुr_aण्डja.Aत्मकः ॥३।१४।६४॥

svayam vilakSaNa-spandam cit-vAyu: aNDaja.Atmaka: ||3|14|64||

the wonder emanates itself

the unbroken* chit-Egg is itself vibrant variety,

a wind of Consciousness,

an EggBorn entity

* anAhata implies the anAhata cakra, the subtle yogic heart.

~vlm.64. The intellect exhibits itself in the form of the boundless and wonderful mundane egg, and it breathes out the breath of its own spirit in the same egg.

svayam vicitram sphurati x

cit~aNDakam anAhatam x

svayam vilakSaNa-spandam x

cit-vAyu: aNDaja.Atmaka: xx

स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।

svayam vicitram kacanam cit.vAri na nikhAta.gam |

स्वयम् विचित्र-धातुत्वम् श्रेष्ठ~अङ्गम् अपि निर्मितम् ॥३।१४।६५॥

svayam vicitra-dhAtutvam zreSTha~aGgam api nirmitam ||3|14|65||

svayam.itself – vicitra.various/surprising-m kacana.Projection-m – cit.Consciousness-vAri.water - na.not - nikhAta.xxx-ga.going-m - svayam.itself - vicitra.various/surprising-dhAtu.root-tva.-ity-m – zreSTha.xxx-aGga.body/limb-m api.altho/even - nirmita.constructed/measured.out-m -

it is itself a wonderful

kacana.Projection-

Consciousness-water without a ditch

it's the wonder of the roots of words

measured into the best of forms

~vlm.65. It then showed itself in the wondrous form of the antimundane waters, not as they rise from springs or fall into reservoirs, as also in those of the substances constituting the bodies of the best of beings.

स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।

sva.vicitra.rasa-ullAsA cit.jyotsnA satata.uditA |

स्वयम् चिद्_एव प्रकटश्_चिद्.आलोको महात्मकः ॥३।१४।६६॥

svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||

sva.Ur.own-vicitra.various/surprising-rasa.xxx-ullAsa.xxx-A.-f.-

cit.Consciousness-jyotsnA.moonlight - satata.xxx-udita.arisen/said-A.-f.-

svayam.itself - cit.Consciousness - eva.very/only - prakaTa.manifest/evident-: x

cit.Consciousness-Alokana.looking.at/beholding-: mahA.great.Atmaka.soul/selfling-: - x

delighting in the flavor of its wonderful variety

the chit-moonlight

arising full

itself just the chit.Conscious chit-light

an entity in the Great Soul

~vlm.66. It next shone forth with its own intellectual light, which shines as bright as the humid beams of the full moon.

cidAloka cp. rUpAloka

xx64 65 66

स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद्_उदिता चितिः ।

svayam astam.gate bAhye sva.jJAnAt_uditA citi: |

स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥

svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||

arisen as affective chiti consciousness

it arises from Self-Knowledge

and projects in the inertia and inertness of Dreamless Sleep

svayam astam.gate bAhye x

sva.jJAnAt uditA citi: x

svayam jaDeSu jADyena x

padam sauSuptam AgatA xx

~vlm.67. Then as the intellect rises in full light with its internal knowledge, upon disappearance of the visibles from sight; so also it is transformed to dullness by dwelling upon gross objects, when it is said to lie dormant. In this state of the intellect, it is lowered to and confined in the earth.

स्वयम् स्पन्दितया_अस्पन्द-चित्त्वाच्_चिति महानभः ।

svayam spanditayA_a-spanda-cittvAt_citi mahA-nabha: |

चित्-प्रकाशप्रकाशो हि जगद्_अस्ति च नास्ति च ॥३।१४।६८॥

cit-prakAza-prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||

svayam spanditayA

by its own state of Vibration

a-spanda-cittvAt

thru its condition of nonvibrant Consciousness

citi mahA-nabha:

in Consciousness a great sky

cit-prakAza-prakAza: hi

for the radiance of radiant Consciousness

jagat asti ca na_asti ca

the world both is and is.not

~vlm.68. The world is in motion by the force of the Intellect, in whose great vacuity it is settled; it is lighted by the light of that Intellect, and is therefore said to be both existent as well as inexistent by itself.

* svayam spanditayA by its own state of Vibrationa-spanda-cittvAt thru its condition of nonvibrant Consciousness citi mahA-nabha: in Consciousness a great sky cit-prakAza-prakAza: hi for the radiance of radiant Consciousness jagat asti ca na_asti ca the world both is and is.not

चिद्.आकाश~एक-शून्यत्वम् जगद्_अस्ति च नास्ति च ।

cit.AkAza~eka-zUnyatvam jagat_asti ca na_asti ca |

चिद्.आलोक-महारूपम् जगद्_अस्ति च नास्ति च ॥३।१४।६९॥

cit.Aloka-mahArUpam jagat_asti ca na_asti ca ||3|14|69||

Consciousness-Space,

the emptiness of One,

is the world

and the world is not

Consciousness-light,

the great-Form of That,

cit.Consciousness-.AkAza.Space-eka.only/one-zUnyatva.empty.vacuity-m x

jagat asti ca na_asti ca - the world is o&r it.is not

cit.Aloka-mahArUpam x

jagat asti ca na_asti ca - the world is o&r it.is not

~vlm.69. Like the vacuity of that Intellect, the world is said now to exist and now to be inexistent; and like the light of that Intellect, it now appears and now disappears from view.

xx67 68 69

चिन्मारुत-परिस्पन्दो_जगद्_अस्ति च नास्ति च ।

cit.mAruta-parispanda:_jagat_asti ca na_asti ca |

चिद्घन-ध्वान्त-कृष्णत्वम् जगद्_अस्ति च नास्ति च ॥३।१४।७०॥

cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca ||3|14|70||

.
cit.mAruta-parispanda:

jagat_asti ca na_asti ca |

cit.ghana-dhvAnta-kRSNatvam

jagat_asti ca na_asti ca - x

when the Conscious.wind blows

the world is

and the world is not

in the pitch-darkness of the Conscious.cloud,

the world is

and the world is not

~vlm.70. Like the fleeting wind which is breathed by that Intellect, the world is now in existence and now inexistent; and like the cloudy and unclouded sphere of that Intellect, the world is now in being and now a not being.

चिद्-अर्क.आलोक-दिवसो जगद्_अस्ति च नास्ति च ।

cit~arka.Aloka-divasa:_jagat_asti ca na_asti ca |

चित्-कज्जल-रजस्-तैल-परमाणुर्_जगत्-क्रमः ॥३।१४।७१॥

cit-kajjala-rajas-taila-paramANu: jagat-krama: ||3|14|71||

cit.Consciousness-arka.sun/star-Alokana.looking.at/beholding-divasa.day/heaven-:

jagat.world- asti.is/exists- ca.too- na.not- asti.is/exists- ca.too- |

cit.Consciousness-kajjala.xxx-raja:-xxx-taila.xxx-paramANu.xxx -

jagat.world-krama.process/order

in the sun of Consciousness,

and in the light of the Sun,

the world is, and the world is not

when chit becomes a cloud of smoke in the Primal Atom,

the world goes-on

~vlm.71. Like the broad daylight of that Intellect, the world is now in existence, and like the disappearance of that light, it now becomes nothing. It is formed like colyrium from the particles of the oil of the rajas quality of the Intellect.

चिद्~अग्न्य्~औष्ण्यम् जगल्~लेखा जगच्_चिच्.छङ्ख-शुक्लता ।

cit~agni~auSNyam jagat~lekhA jagat_cit.zaGkha-zuklatA |

जगच्_चिच्.छैल-जठरम् चिज्~जल-द्रवता जगत् ॥३।१४।७२॥

jagat_cit.zaila-jaTharam cit~jala-dravatA jagat ||3|14|72||

Consciousness is the heat of Agni's fire–

jagat~lekhA - the World-painting –

jagat.world-

cit.Consciousness-zaGkha.conch-zukla.white/bright.half-tA-ness –

jagat.world-

cit.Consciousness-zaila.stone/rock-jaThara.belly/womb-m –

cit.Consciousness-jala.water-drava.flowing.tA-ness –

jagat.world.

Consciousness

–as heat is for Agni, the Lord of Fire–

is the World-painting

of the chit-trumpet

the world's the blare;

of a mountain the hardness

the water of chit is the flowing of the world

~vwv.1354. The heat of the fire of Consciousness is the series of worlds. The world is the whiteness of the conch-shell that is Consciousness. The world is the interior of the mountain of Consciousness. The world is the fluidity of the water of Consciousness.

~VA: as heat to fire, whiteness to shell, hardness to mountain, fluidity to water, so world is related to Consciousness. ~AS: The world is the heat of the cit fire, etc.
* cit~agni~auSNyam Consciousness–as heat is for Agni, the Lord of Fire–jagat~lekhA - the World-painting - jagat.world-cit.Consciousness‑zaGkha.conch‑zukla.white/bright.half-tA-ness - jagat.world- cit.Consciousness-zaila.stone/rock-jaThara.belly/womb-m - cit.Consciousness-jala.water-drava.flowing.tA-ness - jagat.world.

70 71 72

जगच्_चिद्~इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।

jagat_cit~ikSu-mAdhuryam cit-kSIra-snigdhatA jagat |

जगच्_चिद्.धिम् अशीतत्वम् चिज्~ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥

jagat_cit.dhim a-zItatvam cit~jvAlA-jvalanam jagat ||3|14|73||

the world is sweetness,

Consciousness is the sugarcane that sweetens it

Consciousness is the milk of which

the world is cream

the world is the warmth

of conscious thought

and of the flame of Consciousness

the world's the heat

jagat cit~ikSu-mAdhuryam x

cit-kSIra-snigdhatA jagat x

jagat_cit.dhim a-zItatvam x

cit~jvAlA-jvalanam jagat xx

* readers who know only homo.milk should see a transparent carton

with a few cm. of cream at the top.

the cream separates from the milk by.itself

and rises to the top.

~vwv.The world is the sweetness of the sugarcane of Consciousness. The world is the wetness of the milk of Consciousness. The world is the sweetness of the honey of Consciousness. The world is the bracelet of the flame of Consciousness.

~vlm.73. The sweetness of the world, is derived from the sugar of the intellect, and its juiciness from the milk in the divine mind; its coldness is from the ice, and its heat from the fire contained in the same. (i.e. The divine Intellect is the material cause (upAdAna kArana) of the world).

जगच्_चित्-सर्षप-स्नेहो_वीचिः_चित्-सरितज्_जगत् ।

jagat_cit-sarSapa-sneha:_vIci:_cit-sarita:_jagat |

जगच्_चित्-क्षौद्र-माधुर्यम् जगच्_चित्-कनक~अङ्गदम् ॥३।१४।७४॥

jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka~aGgadam ||3|14|74||

the world is the Concious oil of mustard.seed

the Concious flowing waves of Ocean are the world

the world is the Concious sweetness of honey

the world is the Concious gold in a ring

jagat_cit-sarSapa-sneha: - x -

vIci:_cit-sarita:_jagat x

jagat_cit-kSaudra-mAdhuryam x

jagat_cit-kanaka~aGgadam xx

~vlm.74. The world is oily by the mustard seeds contained in the Intellect; and billowy in the sea of the divine mind. It is dulciate by the honey and aureate by the gold contained in the same.

जगच्_चित्-पुष्प-सौगन्ध्यम् चिल्.लता~अग्र-फलम् जगत् ।

jagat_cit-puSpa-saugandhyam cit.latA~agra-phalam jagat |

चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चिद्.वपुः ॥३।१४।७५॥

cit-sattA_eva jagat-sattA jagat-sattA_eva cit-vapu: ||3|14|75||

the world is the aroma of chit-flowers

a fruiting chit-vine is the world

for chit-Suchness is World-Suchness

world-Suchness is the embodied chit

jagat_cit-puSpa-saugandhyam - the world is the fragrant flowering of Consciousness -

cit.latA~agra-phalam jagat – hanging from its vine as its fruit is the world -

cit-sattA_eva jagat-sattA – its state of Being is also the world's state of Being -

jagat-sattA_eva cit-vapu: - the world's state of Being is also the vapu.Body of Consciousness.

~vwv.1362 The world is the fragrance of Consciousness. The existence of Consciousness is alone the existence of the world. The existence of the world is alone the form of Consciousness.

~vlm.75. The world is a fruit of the tree of Intellect, and its fragrance is derived from the flowers growing in the arbour of the mind. It is the ens of the Intellect, that gives the world its entity, and it is the mould of the eternal mind, that gives its form.

xx73 74 75

अत्र भेद-विकार.आदि नखे मलम् इव स्थितम् ।

atra bheda-vikAra.Adi nakhe malam iva sthitam |

इति_इदम् सन्मयत्वेन सद्~असद्_भुवन.त्रयम् ॥३।१४।७६॥

iti idam sat.mayatvena sat~asat_bhuvana.trayam ||3|14|76||

atra bheda-vikAra.Adi

nakhe malam iva sthitam |

iti idam sat.mayatvena

sat~asat_bhuvana.trayam - x

these various distinctions of form are like dirt under a fingernail,

impurity in the not-space;

thus this, composed of sat.reality, is a really.unreal triple world.

* here I read a pun: 'like dirt under a fingernail", and "like an impurity in not-space" YV has the fingernail; Mo has <na khe> not in kha.space.

~vwv.1362/76a. The existence of Consciousness is alone the existence of the world. The existence of the world is alone the form of Consciousness. Here, difference, change etc, do not exist as impurity (does not exist) in the sky.

~VA: Here is no distinction, change etc, as impurity does not stay in space. This world consists of Sat only, and so this triple world is both existing and non-existing. ~AS: I agree.
~vlm.76. The difference is, that this world is changeful, while the clear atmosphere of the Intellect has no change in it; and the unreal world becomes real, when it is seen as full of the Divine spirit.

~moT. > ... ¶ phalitam Aha atra bhedavikArAdi na khe malam iva sthitam ||

अविकल्प-तद्.आत्मत्वात्_सत्ता~असत्ता~एकआ_एव च ।

a-vikalpa-tat.AtmatvAt sattA~a.sattA-ekatA eva ca |

अवयव~अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥

avayava~avayavitA zabda.Arthau zaza-zRGgavat ||3|14|77||

a-vikalpa-tat.AtmatvAt x

sattA~a.sattA-ekatA eva ca |

avayava~avayavitA x

zabda.Arthau zaza-zRGgavat x

from its Self-nature as devoid of distinctions,

such as Suchness, unSuchness, and Oneness

—quibbles of quibbles —

come such words,

as resonant as Rabbit-Horns

~vwv.1360. On~account.of (the world) being of the nature of Consciousness without change, the oneness of existence and non-existence and the state of being a limb and the wholeare word-meanings similar to a hare's horn.

अनुभूत्य्_अपलापाय कल्पितो यैर् धिग्_अस्तु तान् ।

anubhUti~apa.lApAya kalpita:_yai:_dhik_astu tAn |

न विद्यते जगद्_यत्र स-अद्र्य्~अब्ध्य्.उर्वी~नदि~ईश्वरम् ॥३।१४।७८॥

na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi~Izvaram ||3|14|78||

shame on them who invent such babble

there is not any world

with mountains, ocean waves and river gods

anu.bhUti.after- ~apa.lApAya x

kalpita:_yai:_dhik_astu tAn x

na vidyate jagat_yatra x

sa=adri.abdhi.urvI.nadi~Izvaram x

~AS: Whoever created these word complexes leading to the removal of true experience (anubhUti~apalApAya). ... whereas the world dominated by (Izvaram) mountains, oceans, earth and rivers does not exist.

xx76 77 78

चिद्~एकत्वात् प्रसङ्गः स्यात्_कस्_तत्र_इतर-विभ्रमः ।

cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

शिला-हृदय-पीना_अपि स्वाकाशे विशदा_एव चित् ॥३।१४।७९॥

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit - x

from the chit-Oneness

this happens

what else is the delusion there?

tho solid as the heart of stone

in its own space

it is only clear Consciousness

cit~ekatvAt prasaGga: syAt x

ka:_tatra_itara-vibhrama: x

zilA-hRdaya-pInA_api x

sva.AkAze vizadA_eva cit

~AS: ... cit being unique why would there be this confusion of attaching it with other things. The second line is also to be connected with the next verse.
~vlm.79. The intellect being an unity, cannot be mistaken for a part of any thing; and though it may become as solid as a stone, yet it shines brightly in the sphere of its vacuity.

धत्ते_ऽन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।

dhatte_*ntar_akhilam zAntam saMnivezam yathA zilA |

पदार्थ-निकर.आकाशे त्व्_अयम् आकाश.जो मलः ॥३।१४।८०॥

padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

it bestows, within, complete peace

—

a foundation solid as stone.

in that space thronging with meaning

you are a space.born speck

~DС. Akazajo mala: It is total inward peace, steady as a rock in essence-space, “you” is a space-born dust (particle)

~AS: As explained, the first line continues to state that the cit holds everything in a quiet state inside itself. in other words, whatever is outwardly changing is fixed in its true existence in cit.

सत्ता~असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।

sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |

पल्लव~अन्तर-लेख~ओघ-सन्निवेश.वद्_आततम् ॥३।१४।८१॥

pallava~antara-lekha~ogha-sanniveza.vat_Atatam ||3|14|81||

existence, non.existence, self.ness, you.ness, me.ness

—

they have no connection with you

as the lines in a leaf are not separate from the leaf

sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te x

pallava~antara-lekha~ogha-sanniveza.vat_Atatam x

~vlm.81. As the lines on the leaves of trees, are neither the parts of the leaves nor distinct from them, so the world situated in the Intellect, is no part of it nor separate from it.

~AS: This impurity from the cit space only lives in the space of word meanings (padArthanikarAkAze),
these differentiations of existence, non existence, self, you, me don't really exist at all.
x

चिद्~एकत्वात् प्रसङ्गः स्यात्_कस्_तत्र_इतर-विभ्रमः ।

cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

शिला-हृदय-पीना_अपि स्वाकाशे विशदा_एव चित् ॥३।१४।७९॥

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

धत्ते_ऽन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।

dhatte_*ntar_akhilam zAntam saMnivezam yathA zilA |

पदार्थ-निकर.आकाशे त्व्_अयम् आकाश.जो मलः ॥३।१४।८०॥

padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

सत्ता~असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।

sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |

पल्लव~अन्तर-लेख~ओघ-सन्निवेश.वद्_आततम् ॥३।१४।८१॥

pallava~antara-lekha~ogha-sanniveza.vat_Atatam ||3|14|81||

xx79 80 81

अन्य~अनन्य.आत्मकम् इदम् धत्ते_ऽन्तश्_चित्.स्वभावत: ।

anya~an.anya=Atmakam idam dhatte anta: cit-svabhAvata: |

समस्त-कारण~ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥

samasta-kAraNa-oghAnAm kAraNa.Adi pitAmaham ||3|14|82||

itself

—the other & not.other—

bestows

this

—as Consciousness becomes its selves—

of whole oceans of causation

the causal process

the Grandfather

anya~an.anya=Atmakam idam x

dhatte anta: cit-svabhAvata: x

samasta-kAraNa-oghAnAm x

kAraNa.Adi pitAmaham xx

~vlm.82. No detached soul is of heterogenous growth, but retains in its nature the nature of the intellect, and brahmA is the primary cause of causes. (Hence called Hiranyagarbha.) . The conceptualism of Europe, is a doctrine between Realism and Nominalism and betwixt Idealism and Relationism. The realist says, universal genera are real and independent existences; but the nominalist (like the PratyaksAvAdi) says that things only exist and universals are Flatus venti-pralApa. [VLm means "not worth a fart". jd]

स्व.भावतो कारण.आत्म-चित्तम् चिद्~ध्य्~अनुभूतितः ।

sva.bhAvata: kAraNa.Atma-cittam cit~dhi~anubhUti=tas |

न च_असत्त्वम् अचेत्यायाश्_चितो वाचा_अपि सिध्यति ॥३।१४।८३॥

na ca_a-sattvam a-cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||

chitta

the Affective mind

of its own nature

the causal self

—

because it is the experience of the chit.Conscious & it is not unSuchness

as evidenced by the presence of the root >chit in a-cet-ya – inconceivable

sva.bhAvata: x

kAraNa.Atma-cittam x

cid-dhi~anubhUti=tas x

na ca_a-sattvam a-cetyAyA: cita: vAcA_api sidhyati

~VA: Consciousness is self-existing self-cause, because it is experienced in conscous thoughts.

It cannot be said Cosnsciousness is non-existent because of its non-perception.

~AS: Indeed (hi) citta the mind is essentially the same as its cause the cit. Because the cit is beyond experience, its non existence cannot be established by declaration of experience (to the contrary).
~vlm.83. The mind is of its own nature a causal principle, by reason of its notion of the Intellect; but its existence is hard to be proved, when it is insensible and unconscious of the intellect.

यद_अस्ति तद्_उदेति_इति दृष्टम् बीजाद्_इव_अङ्कुरः ॥३।१४।८४॥

yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||

"what is That comes.out"

so it is seen

the shoot sprouting from a bean

~vlm.84 Whatever is in the root comes out in the tree, just as we see seeds shoot forth in plants of its own species.

82 83 --

गगन* इव सु.शून्य-भेदम् अस्ति

gagana* iva su.zUnya‑bhedam asti

त्रि.भुवनम् अङ्ग महाचितो ऽन्तर्_अस्याः ।

tri.bhuvanam aGga mahAcita:_antar asyA: |

परम.पद-मयम् समस्त-दृश्यम्

parama-pada.mayam samasta-dRzyam

त्व्_इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥

tu_idam iti nizcayavAn bhava~anubhUte: ||3|14|85||

as.if within the spacious sky

quite devoid of distinctions

this Triple World

within this Great Consciousness

from all-emptiness

there is distinction of this Triple World—yes, indeed,

the Great chit, the All-Percept made of the Supreme

seems Such to us, struck by experience of being.

gagana* iva su.zUnya‑bhedam asti x

tri.bhuvanam aGga mahAcita:_antar asyA: x

parama-pada.mayam samasta-dRzyam x

tu_idam iti nizcayavAn bhava~anubhUte:

~AS: My dear (aGga) this triple world is undifferentiated and empty (suzUnyabhedam) like the space and it is in this great cit the brahman mind; from experience be sure that (anubhUte: nizcayavAn bhava ) that all the visible world is just the great brahma (paramapadamayam samastadRzyam). rAma is being advised to see for himself the truth of what was declared above.

#aGga ind. a particle implying attention, assent [aGgI.kR] or desire, and sometimes impatience, it may be rendered, by well; indeed, true, please [OK?], rather quick; kim aGga, how much rather!

~vlm.85. All the worlds are as void as vacuity, and yet they appear otherwise, as they are situated in the Great Intellect. All this is the seat of the Supreme, and you must know it by your intellection.

Vasishtha said—

इत्य्_उक्तवत्य्_अथ मुनौ दिवसो जगाम

iti uktavati_atha munau divasa: jagAma

सायम्तनाय विधये_ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_*stamina: jagAma |

स्नातुम् सभा कृत-नमस्करणाम् जगाम

snAtum sabhA kRta-namaskaraNAm jagAma

श्याम~अक्षये रवि-करैश्_च सह_आजगाम ॥३।१४।८६॥

zyAma~akSaye ravi-karai: ca saha_AjagAma ||3|14|86||

the muni having said his say, now the day departed;

and to their homes, for the evening rites, they all departed;

for the sacred bath the Assembly, bowing, departed;

the darkness stirred as the last rays of the sun departed.

iti uktavati_atha munau divasa: jagAma x

sAyaMtanAya vidhaye_*stamina: jagAma x

snAtum sabhA kRta-namaskaraNAm jagAma x

zyAma~akSaye ravi-karai: ca saha_AjagAma x

~vlm.86. As the muni spake these words, the day declined to its evening twilight. The assembly broke with mutal salutations, to perform their vesperal ablutions, and met again at the court hall with the rising sunbeams, after dispersion of the nocturnal gloom,

xx85 86

oॐm

ÂUUMmmmm....

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

vicAra: paramam jJAnam zamo hi paramam sukham ||

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

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

+++

Comments and suggestions

are welcome at

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Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh~Ia?dl=0

Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

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

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

DAILY READINGS st 20 April, 2019

fm5051 2.ap19-20 uddAlaka.Honeytongue .z54

https://www.dropbox.com/s/0w5n4be9j78nsr0/fm5051%202.ap19-20%20uddAlaka%20the%20Honeyed%20.z54.docx?dl=0

fm7064 ap20..22 Song of the Sorceress .z71

https://www.dropbox.com/s/mmz965szc1sm62s/fm7064%20ap20..22%20Song%20of%20the%20Sorceress%20.z71.docx?dl=0

fm3014 1.ap19..21 Grandfather brahmA Evolves .z86

https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0

tail

+++

सर्ग ३.१४

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्थम् जगद्~अहम्ता.आदि-दृश्य-जातम् न किञ्चन ।

ittham jagat~ahaMtA.Adi-dRzya-jAtam na kimcana |

अजातत्वाच्_च न_अस्त्य्_एव यच्_च_अस्ति परमा_इव तत् ॥३।१४।१॥

ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|o1||

परमाकाशम् एव_आदौ जीवताम् चेतति स्वयम् ।

paramAkAzam eva_Adau jIvatAm cetati svayam |

निःस्पन्द~अम्भोधि-कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥

ni:spanda~ambhodhi-kuhare salilam spandatAm iva ||3|14|02||

आकाश-रूपम् अजहद्_एवम् वेत्ति_इव हृद्यताम् ।

AkAza-rUpam ajahat_evam vetti_iva hRdyatAm |

स्वप्न-संकल्प-शैल.आदाव्_इव चिद्-वृत्तिर्_आन्तरी ॥३।१४।३॥

svapna-samkalpa-zaila.Adau_iva cit-vRtti: AntarI ||3|14|03||

पृथ्व्य्.आदि-रहितो देहो यो विराड्.आत्मको महान् ।

pRthvy.Adi-rahita:_deha:_ya:_virAT.Atmaka:_mahAn |

आतिवाहिक* एव_असौ चिन्मात्र~अच्छ-नभो~मय: ॥३।१४।४॥

AtivAhika* eva_asau cit.mAtra~accha-nabha:~maya: ||3|14|04||

अक्षयः स्वप्न-शैल.आभः स्थिर-स्वप्न-पुर.उपमः ।

akSaya: svapna-zaila.Abha: sthira-svapna-pura~upama: |

चित्रकृत्=स्थिर-चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥

citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|05||

अनिखात-महास्तम्भ-पुत्रिक~ओघ-सम-उपमः ।

a.nikhAta-mahA.stambha-putrika.ogha-sama.upama: |

ब्रह्म.आकाशे अनिखात.आत्मा सुस्तम्भे सालभञ्जिकः ॥३।१४।६॥

brahma.AkAze a.nikhAta.AtmA sustambhe sAla-bhaJjika: ||3|14|06||

आद्यः प्रजापतिः पूर्वम् स्वयम्भूर्_इति विश्रुतः ।

Adya: prajApati: pUrvam svayambhU:_iti vizruta: |

प्राक्तनानाम् स्वकार्याणाम् अभावाद्_अप्य्_अकारणः ॥३।१४।७॥

prAktanAnAm sva.kAryANAm abhAvAt_api_a-kAraNa: ||3|14|07||

महा-प्रलय-पर्यन्तेष्व्_आद्य-काल-पितामहाः ।

mahA-pralaya-paryanteSu_Adya-kAla-pitAmahA: |
मुच्यन्ते सर्व* एव_अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥

mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|08||

सो_ऽकुड्य* एव कुड्यात्मा दृश्य~अदृश्य: स्वयम्.स्थित: ।

sa:_akuDya* eva kuDya.AtmA dRzya~adRzya: svayam.sthita: |
न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥

na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||

प्रति.शब्द-पदार्थानाम् सर्वेषाम् एष* एव सः ।

prati.zabda-padArthAnAm sarveSAm eSa: eva sa: |

तस्माद्_उदेति जीव.आली दीप.आली दीपकाद्_इव ॥३।१४।१०॥

tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||

संकल्प* एव संकल्पात् किल_एति क्ष्मा.आदि-वर्जित: ।

saMkalpa* eva saMkalpAt kila_eti kSmA.Adi-varjita: |

आदिमाद्_इव नि:शून्य: स्वप्नात् स्वप्न~अन्तरम् यथा ॥३।१४।११॥

AdimAt_iva ni:zUnya: svapnAt svapna~antaram yathA ||3|14|11||

अस्माद्_एक-प्रतिस्पन्दाज्_जीवाः सम्प्रसरन्ति ये ।

asmAt_eka-prati.spandAt_jIvA: sam.prasaranti ye |

सहकारि-कारणानाm aभावाच्_च स* एव ते ॥३।१४।१२॥

sahakAri-kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||

सहकारि-कारणानाम् अभावे कार्य-कारणम् ।

sahakAri-kAraNAnAm abhAve kArya-kAraNam |

एकम् एतद्_अतो न_अन्यः परस्मात्_सर्ग-विभ्रमः ॥३।१४।१३॥

ekam etat_ata: na_anya: parasmAt sarga-vibhrama: ||3|14|13||

ब्रह्मैव_आद्यो विराड्.आत्मा विराडात्मा_एव सर्गता ।

jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||

राम* उवाच ।

rAma* uvAca |

किम् स्यात्_परिमितो जीवो_राशिर्_हो_ऽनन्तक: ।

kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |

आहोस्विद्_अस्त्य्_अनन्त.आत्मा जीव-पिण्डो_ऽचल.उपम: ॥३।१४।१५॥

Aho-svit_asti_ananta.AtmA jIva-piNDa:_acala.upama: ||3|14|15||

धाराः पयो~मुच* इव शीकरा* इव वारिधेः ।

dhArA: paya:-muca* iva zIkarA* iva vAridhe: |

कणास्_तप्त.आयस* इव कस्मान्_निर्यान्ति जीवकाः ॥३।१४।१६॥

kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||

इति मे भगवन् ब्रूहि जीव-जाल-विनिर्णयम् ।

iti me bhagavan brUhi jIva-jAla-vi.nirNayam |

ज्ञातम् एतन्_मया प्रायस्_तद्_एव प्रकटी.कुरु ॥३।१४।१७॥

jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एक* एव न जीवो_ऽस्ति राशीनाम् सम्भवः कुतः ।

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

शश_शृङ्गम् समुड्डीय प्रयाति_इव हि ते वचः ॥३।१४।१८॥

zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||

न जीवो_ऽस्ति न जीवानाम् राशयः सन्ति राघव ।

na jIva:_asti na jIvAnAm rAzaya: santi rAghava |

न चैकः पर्वत-प्रख्यो_जीव-पिण्डो_ऽस्ति कश्चन ॥३।१४।१९॥

na ca_eka: parvata-prakhya:_jIva-piNDa:_asti kazcana ||3|14|19||

जीवशब्दार्थ-कलनाः समस्त-कलन.आन्विताः ।

न_इह काश्चन सन्ति_इति निश्चयो_ऽस्तु तव_अचलः ॥३।१४।२०॥

शुद्ध-चिन्मात्रम् अमलम् ब्रह्मास्ति_इह हि सर्वगम् ।

tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||

चिन्मात्र~अनुक्रमेण_एव सम्प्रफुल्ल-लताम् इव ।

nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||

जीवो_बुद्धिः क्रिया-स्पन्दो मनो~द्वित्व~ऐक्यम् इत्य्_अपि ।

jIva: buddhi: kriyA-spanda: mana:~dvitva~aikyam iti_api |

स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥

sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||

सा_अबुद्धा_एव भवत्य्_एवm bhवेद्_ब्रह्मैव बोधतः ।

sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |

अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥

a-bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||

यथा_अन्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।

yathA_andhakAra:_dIpena prekSyamANa: praNazyati |

न च_अस्य ज्ञायते तत्त्वम् अबोधस्य_एवम् एव हि ॥३।१४।२५॥

na ca_asya jJAyate tattvam a-bodhasya evam eva hi ||3|14|25||

एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।

evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |
सर्व-शक्तिर्_अनाद्यन्तो महाचित्-सार-रूपवान् ॥३।१४।२६॥

sarva.zakti: an.Adyanta:_mahA.cit-sAra-rUpavAn ||3|14|26||

सर्वान् अणुतया त्व्_अस्य न क्वचिद्_भेद-कल्पना ।

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |

विद्यते या हि कलना सा तद्_एव_अनुभूतितः ॥३।१४।२७॥

vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||

राम* उवाच ।

rAma* uvAca |

एवमेतत्कथं ब्रह्मन्नेकजीवेच्छयाखिलाः ।

evam etat katham, brahman, eka-jIva~icchayA_akhilA: |
जगज्जीवा न युज्यन्ते महाजीवैकतावशात् ॥३।१४।२८॥

jagat~jIvA* na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

महा.जीवात्म तत् ब्रह्म सर्व-शक्तिमय-आत्मकम् ।

sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||

यद्_एव_इच्छति तत् तस्य भवत्य्_आशु महात्मनः ।

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: |

पूर्वम् तेनेष्टम् इच्छादि ततो द्वित्वमुदेति तत् ॥३।१४।३०॥

pUrvam tena_iSTam icchA.Adi tata:_dvitvam udeti tat ||3|14|30||

पश्चाद्_द्वित्व-विभक्तानाम् स्व.शक्तीनाम् प्रकल्पितः ।

pazcAt_dvitva-vibhaktAnAm sva.zaktInAm prakalpita: |

अनेन_इत्थम् हि भवता इत्य्_एवम् तेन क्रिया-क्रमः ॥३।१४।३१॥

anena_ittham hi bhavatA_iti_evam tena kriyA-krama: ||3|14|31||

तम् विना_अन्.उदये त्व्_आसाम् प्रधाआ_इच्छा_एव रोहति ।

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

शक्त्या ह्य्_अजातया ब्राह्म्या नियमो_ऽयम्_प्रकल्पितः ॥३।१४।३२॥

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||

यस्या* जीव~अभिधानायाः शक्त्या या_इच्छा फलत्य्_असौ ।

yasyA* jIva~abhidhAnAyA: zaktyA yA icchA phalati_asau |

प्रधान-शक्ति-नियम~अनुष्ठानेन विना न तु ॥३।१४।३३॥

pradhAna-zakti-niyama~anuSThAnena vinA na tu ||3|14|33||

34 35 36

एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |
समुदेत्य्_आत्म-जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥

samudety_Atma-jIvatvam tAmrANAm iva hematA ||3|14|37||

अत्र_अन्तरे महाकाश* इत्थम् एष* गणो_ऽप्य्_असन् ।

atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |

ख.आत्मा_एवम् सद्_इव_उदेति चिच्_चमत्करण.आत्मक: ॥३।१४।३८॥

kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||

स्वयमेव चमत्कारो_यः समापद्यते चितः ।

svayam eva camatkAra:_ya: samApadyate cita: |

भविष्यन्_नाम देह.आदि तद्_अहम्भावनम् विदुः ॥३।१४।३९॥

bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||

चितो यस्माच्_चित्.आलेहस्_तन्मयत्वाद्_अनन्तकः ।

cita:_yasmAt_cit.Aleha:_tan.mayatvAt_an.antaka: |

स* एष* भुवन.आभोग* इति तस्याम् प्रबिम्बति ॥३।१४।४०॥

sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||

परिणाम-विकार.आदि-शब्दैः सा_एव चिद्~अव्यया ।

tAdRk-rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||

अविच्छिन्न-विलास.आत्म स्वतो यत् स्वदनम् चित: ।

avicchinna-vilAsa.Atma sva.ta:_yat svadanam cita: |

चेत्यस्य च प्रकाशस्य जगद्_इत्य्_एव तत् स्थितम् ॥३।१४।४२॥

cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||

आकाशाद्_अपि सूक्ष्मैषा या शक्तिर्_वितता चितः ।

AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |

सा स्वभावत* एव_एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥

sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||

आत्मन्य्_आत्म.आत्मआ_एव_अस्या* यत् प्रस्फुरति वारिवत् ।

Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |

जगt~अन्तम् अहम्ता~अणुम् तदा_एषा सम्प्रपश्यति ॥३।१४।४४॥

jagat~antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||

चमत्कार-करी चारु यच्_चमत्कुरुते चितिः ।

camatkAra-karI cAru yat_camat.kurute citi: |

स्वयम् स्व.आत्मनि तस्य_एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥

svayam sva.Atmani tasya_eva jagat~nAma kRtam tata: ||3|14|45||

चितश्_चेत्यम् अहम्कारः सैव राघव कल्पना ।

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |

तन्मात्र.आदि चिदेव_अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥

tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||

जीव-हेत्व्.आदि-संत्यागे त्वम् च_अहम् च_इति संत्यज ।

jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja |

शेषः सद्~असतोर्_मध्ये भवत्य्_अर्थ.आत्मको भवेत् ॥३।१४।४७॥

zeSa: sat~a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||

चिता यथा_आदौ कलिता स्वसत्ता सा तथा_उदिता ।

citA yathA_Adau kalitA sva.sattA sA tathA_uditA |

अभिन्ना दृश्यते व्योम्न: सत्ता~असत्ते न विद्महे ॥३।१४।४८॥

a.bhinnA dRzyate vyomna: sattA~a.satte na vidmahe ||3|14|48||

विश्वम् खम् जगद्~ईह.आख्यम् खम् अस्ति विबुध.आलय: ।

sa.AkAra: cit.camatkAra-rUpatvAt_na_anyat_asti hi ||3|14|49||

यो यद्_विलासस्_तस्मात् स* न कदाचन भिद्यते ।

ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |

अपि सावयवम् तस्मात् का_एव_अनवयवे कथा ॥३।१४।५०॥

api sa~avayavam tasmAt kA_eva_an~avayave kathA ||3|14|50||

चितेर्_नित्यम् अचेत्याया* निर्नाम्न्या* वितत.आकृतेः ।

cite:_nityam a-cetyAyA* nir.nAmnyA* vitata.AkRte: |

यद्_रूपm जगतो रूपम् तत् तत्.स्फुरण-रूपिणः ॥३।१४।५१॥

yat_rUpam jagata:_rUpam tat tat.sphuraNa-rUpiNa: ||3|14|51||

मनो बुद्धिर्_अहम्कारो भूतानि गिरयो दिशः ।

iti yA:_yA:_tu racanA:_cita: tattvAt_jagat-sthite: ||3|14|52||

चितेश्_चित्त्वम् जगद्_विद्धि न_अ.जगच्_चित्त्वम् अस्ति हि ।

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |

अ-जगत्त्वाद्_अ.चिच्_चित् स्याद्_भानाद्_भेदो_जगत् कुतः ॥३।१४।५३॥

a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||

चितेर्_मरीचि-बीजस्य निजा या_अन्तश्_चमत्कृतिः ।

cite: marIci-bIjasya nijA yA_anta: camatkRti: |
सा च_एषा जीव-तन्मात्र-मात्रम् जगद्_इति स्थिता ॥३।१४।५४॥

sA ca_eSA jIva-tanmAtra-mAtram jagad iti sthitA ||3|14|54||

चित्तात् स्व.शक्ति-कचनम् यद्_अहम्भावनम् चितः ।

jIva: spandana-karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||

यच्_चिच्_चित्त्वेन कचनम् स्व.सम्पाद्य~अभिधा.आत्मकम् ।

sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||

चित्-स्पन्द-रूपिणोर्_अस्ति न भेदः कर्तृ-कर्मणोः ।

cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: |

स्पन्द.मात्रम् भवेत्_कर्म स* एव पुरुषः स्मृतः ॥३।१४।५७॥

spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||

जीवश्_चित्त-परिस्पन्दः पुम्साम् चित्तम् स* एव च ।

mana:_tu_indriya-rUpam sat sattAm nAnA_iva gacchati ||3|14|58||

शान्ताशेष-विशेषम् हि चित्-प्रकाशच्.छटा जगत् ।

kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||

अच्छेद्यो_ऽहअ अदाह्यो_ऽहम् अक्लेद्यो_ऽशोष्य एव च ।

acchedya: aham adAhya: aham akledya: azoSya: eva ca |

नित्य: सर्वगत: स्थाणुर्_अचलो_ऽहम् इति स्थितम् ॥३।१४।६०॥

nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||

विवदन्ते तथा ह्य्_अत्र विवदन्तो यथा भ्रमैः ।

vi.vadante tathA hi_atra vivadanta: yathA bhramai: |

भ्रमयन्तो वयम् त्व्_एते जाता* विगत-विभ्रमाः ॥३।१४।६१॥

bhramayanta: vayam tu ete jAtA: vigata-vibhramA: ||3|14|61||

दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग्_भवेत् ।

na a-mUrte tat.jJa-kacite cit_khe sat~a.sat.Atmani ||3|14|62||

चित्तरौ चेत्य-रसतः शक्तिः काल.आदि-नामिकाम् ।

cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |

तनोत्य्_आकाश विशदाम् चिन्.मधु-श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥

tanoti_AkAza‑vizadAm cit.madhu-zrI: sva.maJjarIm ||3|14|63||

स्वयम् विचित्रम् स्फुरति चिद्.अण्डकm aनाहतम् ।

svayam vicitram sphurati cit.aNDakam anAhatam |

स्वयम् विलक्षण-स्पन्दम् चिद्-वायुr_aण्डja.Aत्मकः ॥३।१४।६४॥

svayam vilakSaNa-spandam cit-vAyu: aNDaja.Atmaka: ||3|14|64||

स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।

svayam vicitram kacanam cit.vAri na nikhAta.gam |

स्वयम् विचित्र-धातुत्वम् श्रेष्ठ~अङ्गम् अपि निर्मितम् ॥३।१४।६५॥

svayam vicitra-dhAtutvam zreSTha~aGgam api nirmitam ||3|14|65||

स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।

sva.vicitra.rasa-ullAsA cit.jyotsnA satata.uditA |

स्वयम् चिद्_एव प्रकटश्_चिद्.आलोको महात्मकः ॥३।१४।६६॥

svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||

स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद्_उदिता चितिः ।

svayam astam.gate bAhye sva.jJAnAt_uditA citi: |

स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥

svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||

स्वयम् स्पन्दितया_अस्पन्द-चित्त्वाच्_चिति महानभः ।

svayam spanditayA_a-spanda-cittvAt_citi mahA-nabha: |

चित्-प्रकाशप्रकाशो हि जगद्_अस्ति च नास्ति च ॥३।१४।६८॥

cit-prakAza-prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||

चिद्.आकाश~एक-शून्यत्वम् जगद्_अस्ति च नास्ति च ।

cit.AkAza~eka-zUnyatvam jagat_asti ca na_asti ca |

चिद्.आलोक-महारूपम् जगद्_अस्ति च नास्ति च ॥३।१४।६९॥

cit.Aloka-mahArUpam jagat_asti ca na_asti ca ||3|14|69||

चिन्मारुत-परिस्पन्दो_जगद्_अस्ति च नास्ति च ।

cit.mAruta-parispanda:_jagat_asti ca na_asti ca |

चिद्घन-ध्वान्त-कृष्णत्वम् जगद्_अस्ति च नास्ति च ॥३।१४।७०॥

cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca ||3|14|70||

चिद्-अर्क.आलोक-दिवसो जगद्_अस्ति च नास्ति च ।

cit~arka.Aloka-divasa:_jagat_asti ca na_asti ca |

चित्-कज्जल-रजस्-तैल-परमाणुर्_जगत्-क्रमः ॥३।१४।७१॥

cit-kajjala-rajas-taila-paramANu: jagat-krama: ||3|14|71||

चिद्~अग्न्य्~औष्ण्यम् जगल्~लेखा जगच्_चिच्.छङ्ख-शुक्लता ।

cit~agni~auSNyam jagat~lekhA jagat_cit.zaGkha-zuklatA |

जगच्_चिच्.छैल-जठरम् चिज्~जल-द्रवता जगत् ॥३।१४।७२॥

jagat_cit.zaila-jaTharam cit~jala-dravatA jagat ||3|14|72||

जगच्_चिद्~इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।

jagat_cit~ikSu-mAdhuryam cit-kSIra-snigdhatA jagat |

जगच्_चिद्.धिम् अशीतत्वम् चिज्~ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥

jagat_cit.dhim a-zItatvam cit~jvAlA-jvalanam jagat ||3|14|73||

जगच्_चित्-सर्षप-स्नेहो_वीचिः_चित्-सरितज्_जगत् ।

jagat_cit-sarSapa-sneha:_vIci:_cit-sarita:_jagat |

जगच्_चित्-क्षौद्र-माधुर्यम् जगच्_चित्-कनक~अङ्गदम् ॥३।१४।७४॥

jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka~aGgadam ||3|14|74||

जगच्_चित्-पुष्प-सौगन्ध्यम् चिल्.लता~अग्र-फलम् जगत् ।

jagat_cit-puSpa-saugandhyam cit.latA~agra-phalam jagat |

चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चिद्.वपुः ॥३।१४।७५॥

cit-sattA_eva jagat-sattA jagat-sattA_eva cit-vapu: ||3|14|75||

अत्र भेद-विकार.आदि नखे मलम् इव स्थितम् ।

atra bheda-vikAra.Adi nakhe malam iva sthitam |

इति_इदम् सन्मयत्वेन सद्~असद्_भुवन.त्रयम् ॥३।१४।७६॥

iti idam sat.mayatvena sat~asat_bhuvana.trayam ||3|14|76||

अविकल्प-तद्.आत्मत्वात्_सत्ता~असत्ता~एकआ_एव च ।

a-vikalpa-tat.AtmatvAt sattA~a.sattA-ekatA eva ca |

अवयव~अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥

avayava~avayavitA zabda.Arthau zaza-zRGgavat ||3|14|77||

अनुभूत्य्_अपलापाय कल्पितो यैर् धिग्_अस्तु तान् ।

anubhUti~apa.lApAya kalpita:_yai:_dhik_astu tAn |

न विद्यते जगद्_यत्र स-अद्र्य्~अब्ध्य्.उर्वी~नदि~ईश्वरम् ॥३।१४।७८॥

na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi~Izvaram ||3|14|78||

चिद्~एकत्वात् प्रसङ्गः स्यात्_कस्_तत्र_इतर-विभ्रमः ।

cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

शिला-हृदय-पीना_अपि स्वाकाशे विशदा_एव चित् ॥३।१४।७९॥

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

धत्ते_ऽन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।

dhatte_*ntar_akhilam zAntam saMnivezam yathA zilA |

पदार्थ-निकर.आकाशे त्व्_अयम् आकाश.जो मलः ॥३।१४।८०॥

padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

सत्ता~असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।

sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |

पल्लव~अन्तर-लेख~ओघ-सन्निवेश.वद्_आततम् ॥३।१४।८१॥

pallava~antara-lekha~ogha-sanniveza.vat_Atatam ||3|14|81||

अन्य~अनन्य.आत्मकम् इदम् धत्ते_ऽन्तश्_चित्.स्वभावत: ।

anya~an.anya=Atmakam idam dhatte anta: cit-svabhAvata: |

समस्त-कारण~ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥

samasta-kAraNa-oghAnAm kAraNa.Adi pitAmaham ||3|14|82||

स्व.भावतो कारण.आत्म-चित्तम् चिद्~ध्य्~अनुभूतितः ।

sva.bhAvata: kAraNa.Atma-cittam cit~dhi~anubhUti=tas |

न च_असत्त्वम् अचेत्यायाश्_चितो वाचा_अपि सिध्यति ॥३।१४।८३॥

na ca_a-sattvam a-cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||

यद_अस्ति तद्_उदेति_इति दृष्टम् बीजाद्_इव_अङ्कुरः ॥३।१४।८४॥

yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||

गगन* इव सु.शून्य-भेदम् अस्ति

gagana* iva su.zUnya‑bhedam asti

त्रि.भुवनम् अङ्ग महाचितो ऽन्तर्_अस्याः ।

tri.bhuvanam aGga mahAcita:_antar asyA: |

परम.पद-मयम् समस्त-दृश्यम्

parama-pada.mayam samasta-dRzyam

त्व्_इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥

tu_idam iti nizcayavAn bhava~anubhUte: ||3|14|85||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य्_उक्तवत्य्_अथ मुनौ दिवसो जगाम

iti uktavati_atha munau divasa: jagAma

सायम्तनाय विधये_ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_*stamina: jagAma |

स्नातुम् सभा कृत-नमस्करणाम् जगाम

snAtum sabhA kRta-namaskaraNAm jagAma

श्याम~अक्षये रवि-करैश्_च सह_आजगाम ॥३।१४।८६॥

zyAma~akSaye ravi-karai: ca saha_AjagAma ||3|14|86||

३०१५

fm3015

+++

FM.Canto 3.14

Vasishtha said—

3.14.01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37

here

in the Greatness of Space

altho

this class.of.things is unreal

a being as.if So

appears

a Conscious wonderworking Selfling

and when itself, that wonder, falls.together

a pile@Consciousness

going.to.be a body with its parts

'U' know that as the sense of 'I'

40 41 42

44 45 46 47 48 49

whatever emanation plays

That

—which does not anywhen divide--

it were a portion of That

what fraction would it be and how

51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83

"what is That comes.out"

so it is seen

the shoot sprouting from a bean

85 86

+++

fm3014 1.ap19..21 Grandfather brahmA Evolves .z86.docx

Jiva Das

unread,

Nov 27, 2020, 8:31:36 PM11/27/20

to yoga vasishtha

FM.3 complete

https://www.dropbox.com/s/x8a8up1f6qscqyn/FM.3.1-122%20end.docx?dl=0

fm3014 1.ap19..21 Grandfather brahmA Evolves .z86

https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0

FM.3.14 GRANDFATHER BRAHMÂ EVOLVES

सर्ग ३.१४

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्थम् जगद्.अहम्ता.आदि-दृश्य-जातम् न किञ्चन ।

ittham jagat.ahaMtA.Adi-dRzya-jAtam na kimcana |

अजातत्वाच् च न अस्त्य् एव यच् च अस्ति परमा इव तत् ॥३।१४।१॥

ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|1||

परमाकाशम् एव आदौ जीवताम् चेतति स्वयम् ।

paramAkAzam eva_Adau jIvatAm cetati svayam |

निःस्पन्द.अम्भोधि-कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥

ni:spanda.ambhodhi-kuhare salilam spandatAm iva ||3|14|2||

आकाश-रूपम् अजहद् एवम् वेत्ति इव हृद्यताम् ।

AkAza-rUpam ajahat_evam vetti_iva hRdyatAm |

स्वप्न-संकल्प-शैल.आदाव् इव चिद्-वृत्तिर् आन्तरी ॥३।१४।३॥

svapna-samkalpa-zaila.Adau_iva cit-vRtti: AntarI ||3|14|3||

पृथ्व्य्.आदि-रहितो देहो यो विराड्.आत्मको महान् ।

pRthvy.Adi-rahita:_deha:_ya:_virAT.Atmaka:_mahAn |

आतिवाहिक एव असौ चिन्मात्र.अच्छ-नभो.मय: ॥३।१४।४॥

AtivAhika* eva_asau cit.mAtra.accha-nabha:.maya: ||3|14|4||

अक्षयः स्वप्न-शैल.आभः स्थिर-स्वप्न-पुर.उपमः ।

akSaya: svapna-zaila.Abha: sthira-svapna-pura.upama: |

चित्रकृत्=स्थिर-चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥

citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|5||

अनिखात-महास्तम्भ-पुत्रिक.ओघ-सम-उपमः ।

a.nikhAta-mahA.stambha-putrika.ogha-sama.upama: |

ब्रह्म.आकाशे अनिखात.आत्मा सुस्तम्भे सालभञ्जिकः ॥३।१४।६॥

brahma.AkAze a.nikhAta.AtmA sustambhe sAla-bhaJjika: ||3|14|6||

आद्यः प्रजापतिः पूर्वम् स्वयम्भूर् इति विश्रुतः ।

Adya: prajApati: pUrvam svayambhU:_iti vizruta: |

प्राक्तनानाम् स्वकार्याणाम् अभावाद् अप्य् अकारणः ॥३।१४।७॥

prAktanAnAm sva.kAryANAm abhAvAt_api_a-kAraNa: ||3|14|7||

महा-प्रलय-पर्यन्तेष्व् आद्य-काल-पितामहाः ।

mahA-pralaya-paryanteSu_Adya-kAla-pitAmahA: |
मुच्यन्ते सर्व एव अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥

mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|8||

सो ऽकुड्य एव कुड्यात्मा दृश्य.अदृश्य: स्वयम्.स्थित: ।

sa:_akuDya* eva kuDya.AtmA dRzya.adRzya: svayam.sthita: |

न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥

na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||

प्रति.शब्द-पदार्थानाम् सर्वेषाम् एष एव सः ।

prati.zabda-padArthAnAm sarveSAm eSa: eva sa: |

तस्माद् उदेति जीव.आली दीप.आली दीपकाद् इव ॥३।१४।१०॥

tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||

संकल्प एव संकल्पात् किल एति क्ष्मा.आदि-वर्जित: ।

saMkalpa* eva saMkalpAt kila_eti kSmA.Adi-varjita: |

आदिमाद् इव नि:शून्य: स्वप्नात् स्वप्न.अन्तरम् यथा ॥३।१४।११॥

AdimAt_iva ni:zUnya: svapnAt svapna.antaram yathA ||3|14|11||

अस्माद् एक-प्रतिस्पन्दाज् जीवाः सम्प्रसरन्ति ये ।

asmAt_eka-prati.spandAt_jIvA: sam.prasaranti ye |

सहकारि-कारणानाम् अभावाच् च स एव ते ॥३।१४।१२॥

sahakAri-kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||

सहकारि-कारणानाम् अभावे कार्य-कारणम् ।

sahakAri-kAraNAnAm abhAve kArya-kAraNam |

एकम् एतद् अतो न अन्यः परस्मात् सर्ग-विभ्रमः ॥३।१४।१३॥

ekam etat_ata: na_anya: parasmAt sarga-vibhrama: ||3|14|13||

ब्रह्मैव आद्यो विराड्.आत्मा विराडात्मा एव सर्गता ।

brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA |

जीव.आकाशः स एव इत्थम् स्थितः पृथ्व्य्.आद्य् असद् यतः ॥३।१४।१४॥

jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||

राम* उवाच ।

rAma* uvAca |

किम् स्यात् परिमितो जीवो_राशिर् हो ऽनन्तक: ।

kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |

आहोस्विद् अस्त्य् अनन्त.आत्मा जीव-पिण्डो ऽचल.उपम: ॥३।१४।१५॥

Aho-svit_asti_ananta.AtmA jIva-piNDa:_acala.upama: ||3|14|15||

धाराः पयो.मुच इव शीकरा इव वारिधेः ।

dhArA: paya:-muca* iva zIkarA* iva vAridhe: |

कणास् तप्त.आयस इव कस्मान् निर्यान्ति जीवकाः ॥३।१४।१६॥

kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||

इति मे भगवन् ब्रूहि जीव-जाल-विनिर्णयम् ।

iti me bhagavan brUhi jIva-jAla-vi.nirNayam |

ज्ञातम् एतन् मया प्रायस् तद् एव प्रकटी.कुरु ॥३।१४।१७॥

jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एक एव न जीवो ऽस्ति राशीनाम् सम्भवः कुतः ।

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

शश_शृङ्गम् समुड्डीय प्रयाति इव हि ते वचः ॥३।१४।१८॥

zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||

न जीवो ऽस्ति न जीवानाम् राशयः सन्ति राघव ।

na jIva:_asti na jIvAnAm rAzaya: santi rAghava |

न चैकः पर्वत-प्रख्यो जीव-पिण्डो ऽस्ति कश्चन ॥३।१४।१९॥

na ca_eka: parvata-prakhya:_jIva-piNDa:_asti kazcana ||3|14|19||

जीवशब्दार्थ-कलनाः समस्त-कलन.आन्विताः ।

jIvazabdArtha-kalanAH samasta-kalana.AnvitAH |

न इह काश्चन सन्ति इति निश्चयो ऽस्तु तव अचलः ॥३।१४।२०॥

na iha kAzcana santi iti nizcayo 'stu tava acalaH ||3|14|20||

शुद्ध-चिन्मात्रम् अमलम् ब्रह्मास्ति इह हि सर्वगम् ।

zuddha-cit.mAtram amalam brahmÂsti_iha hi sarvagam |

तद् यथा सर्व.शक्तित्वाद् विन्दते याः स्वयम् कलाम् ॥३।१४।२१॥

tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||

चिन्मात्र.अनुक्रमेण एव सम्प्रफुल्ल-लताम् इव ।

cit.mAtra.anukrameNa_eva sampraphulla-latAm iva |
ननु मूर्ताम् अमूर्तम् वा ताम् एव आशु प्रपश्यति ॥३।१४।२२॥

nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||

जीवो_बुद्धिः क्रिया-स्पन्दो मनो.द्वित्व.ऐक्यम् इत्य् अपि ।

jIva: buddhi: kriyA-spanda: mana:.dvitva.aikyam iti_api |

स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥

sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||

सा अबुद्धा एव भवत्य् एवम् भवेद् ब्रह्मैव बोधतः ।

sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |

अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥

a-bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||

यथा अन्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।

yathA_andhakAra:_dIpena prekSyamANa: praNazyati |

न च अस्य ज्ञायते तत्त्वम् अबोधस्य एवम् एव हि ॥३।१४।२५॥

na ca_asya jJAyate tattvam a-bodhasya evam eva hi ||3|14|25||

एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।

evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |

सर्व-शक्तिर् अनाद्यन्तो महाचित्-सार-रूपवान् ॥३।१४।२६॥

sarva.zakti: an.Adyanta:_mahA.cit-sAra-rUpavAn ||3|14|26||

सर्वान् अणुतया त्व् अस्य न क्वचिद् भेद-कल्पना ।

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |

विद्यते या हि कलना सा तद् एव अनुभूतितः ॥३।१४।२७॥

vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||

राम* उवाच ।

rAma* uvAca |

एवम् एतत्कथं ब्रह्मन्न् एकजीवेच्छया अखिलाः ।

evam etat katham, brahman, eka-jIva.icchayA_akhilA: |
जगज्जीवा न युज्यन्ते महाजीव-एतावशात् ॥३।१४।२८॥

jagat.jIvA* na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

महा.जीवात्म तत् ब्रह्म सर्व-शक्तिमय-आत्मकम् ।

mahA-jIva.Atma tat brahma sarva-zakti.maya-Atmakam |

स्थितम् तथा इच्छम् एव इह निर्विभागम् निरन्तरम् ॥३।१४।२९॥

sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||

यद् एव इच्छति तत् तस्य भवत्य् आशु महात्मनः ।

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: |

पूर्वम् तेनेष्टम् इच्छादि ततो द्वित्वमुदेति तत् ॥३।१४।३०॥

pUrvam tena_iSTam icchA.Adi tata:_dvitvam udeti tat ||3|14|30||

पश्चाद् द्वित्व-विभक्तानाम् स्व.शक्तीनाम् प्रकल्पितः ।

pazcAt_dvitva-vibhaktAnAm sva.zaktInAm prakalpita: |

अनेन इत्थम् हि भवता इत्य् एवम् तेन क्रिया-क्रमः ॥३।१४।३१॥

anena_ittham hi bhavatA_iti_evam tena kriyA-krama: ||3|14|31||

तम् विना अन्.उदये त्व् आसाम् प्रधाआ इच्छा एव रोहति ।

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

शक्त्या ह्य् अजातया ब्राह्म्या नियमो ऽयम् प्रकल्पितः ॥३।१४।३२॥

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||

यस्या जीव.अभिधानायाः शक्त्या या इच्छा फलत्य् असौ ।

yasyA* jIva.abhidhAnAyA: zaktyA yA icchA phalati_asau |

प्रधान-शक्ति-नियम.अनुष्ठानेन विना न तु ॥३।१४।३३॥

pradhAna-zakti-niyama.anuSThAnena vinA na tu ||3|14|33||

प्रधान-शक्ति-नियमः सुप्रतिष्ठो भवेन् न चेत् ।

pradhAna-zakti-niyama: supratiSTha:_bhavet_na cet |

तत् फलम् शक्त्य्.अशक्तत्वान् न ईहितानाम् क्वचिद् भवेत् ॥३।१४।३४॥

tat phalam zakti.a.zaktatvAt_na_IhitAnAm kva.cit_bhavet ||3|14|34||

एवम् ब्रह्म महा.जीवो_विद्यते ऽन्त.आदि-वर्जितः ।

evam brahma mahAjIva:_vidyate_anta.Adi-varjita: |

जीव.कोटि महा.कोटि भवत्य् अथ न किम्च्न ॥३।१४।३५॥

jIva.koTi mahA.koTi bhavati_atha na kimcana ||3|14|35||

चेत्य-संवेदनाज् जीवो भवत्य् आयाति संसृतिम् ।

cetya-saMvedanAt_jIva:_bhavati_AyAti saMsRtim |
तद् असंवेदनाद् रूपम् समायति समम् पुनः ॥३।१४।३६॥

tat_a.saMvedanAt_rUpam samAyati samam puna: ||3|14|36||

एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |

समुदेत्य् आत्म-जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥

samudety_Atma-jIvatvam tAmrANAm iva hematA ||3|14|37||

अत्र अन्तरे महाकाश इत्थम् एष* गणो ऽप्य् असन् ।

atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |

ख.आत्मा एवम् सद् इव उदेति चिच् चमत्करण.आत्मक: ॥३।१४।३८॥

kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||

स्वयमेव चमत्कारो_यः समापद्यते चितः ।

svayam eva camatkAra:_ya: samApadyate cita: |

भविष्यन् नाम देह.आदि तद् अहम्भावनम् विदुः ॥३।१४।३९॥

bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||

चितो यस्माच् चित्.आलेहस् तन्मयत्वाद् अनन्तकः ।

cita:_yasmAt_cit.Aleha:_tan.mayatvAt_an.antaka: |

स एष* भुवन.आभोग इति तस्याम् प्रबिम्बति ॥३।१४।४०॥

sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||

परिणाम-विकार.आदि-शब्दैः सा एव चिद्.अव्यया ।

pariNAma-vikAra.Adi-zabdai: sA_eva cit.avyayA |
तादृग्-रूपाद् अभेद्या अपि स्व.शक्त्या एव विबुध्यते ॥३।१४।४१॥

tAdRk-rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||

अविच्छिन्न-विलास.आत्म स्वतो यत् स्वदनम् चित: ।

avicchinna-vilAsa.Atma sva.ta:_yat svadanam cita: |

चेत्यस्य च प्रकाशस्य जगद् इत्य् एव तत् स्थितम् ॥३।१४।४२॥

cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||

आकाशाद् अपि सूक्ष्मैषा या शक्तिर् वितता चितः ।

AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |

सा स्वभावत एव एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥

sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||

आत्मन्य् आत्म.आत्मआ एव अस्या यत् प्रस्फुरति वारिवत् ।

Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |

जगt.अन्तम् अहम्ता.अणुम् तदा एषा सम्प्रपश्यति ॥३।१४।४४॥

jagat.antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||

चमत्कार-करी चारु यच् चमत्कुरुते चितिः ।

camatkAra-karI cAru yat_camat.kurute citi: |

स्वयम् स्व.आत्मनि तस्य एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥

svayam sva.Atmani tasya_eva jagat.nAma kRtam tata: ||3|14|45||

चितश् चेत्यम् अहम्कारः सैव राघव कल्पना ।

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |

तन्मात्र.आदि चिदेव अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥

tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||

जीव-हेत्व्.आदि-संत्यागे त्वम् च अहम् च इति संत्यज ।

jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja |

शेषः सद्.असतोर् मध्ये भवत्य् अर्थ.आत्मको भवेत् ॥३।१४।४७॥

zeSa: sat.a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||

चिता यथा आदौ कलिता स्वसत्ता सा तथा उदिता ।

citA yathA_Adau kalitA sva.sattA sA tathA_uditA |

अभिन्ना दृश्यते व्योम्न: सत्ता.असत्ते न विद्महे ॥३।१४।४८॥

a.bhinnA dRzyate vyomna: sattA.a.satte na vidmahe ||3|14|48||

विश्वम् खम् जगद्.ईह.आख्यम् खम् अस्ति विबुध.आलय: ।

vizvam kham jagat.Iha.Akhyam kham asti vibudha.Alaya: |
स.आकारश् चिच्.चमत्कार-रूपत्वान् न अन्यद् अस्ति हि ॥३।१४।४९॥

sa.AkAra: cit.camatkAra-rUpatvAt_na_anyat_asti hi ||3|14|49||

यो यद् विलासस् तस्मात् स न कदाचन भिद्यते ।

ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |

अपि सावयवम् तस्मात् का एव अनवयवे कथा ॥३।१४।५०॥

api sa.avayavam tasmAt kA_eva_an.avayave kathA ||3|14|50||

चितेर् नित्यम् अचेत्याया निर्नाम्न्या वितत.आकृतेः ।

cite:_nityam a-cetyAyA* nir.nAmnyA* vitata.AkRte: |

यद् रूपm जगतो रूपम् तत् तत्.स्फुरण-रूपिणः ॥३।१४।५१॥

yat_rUpam jagata:_rUpam tat tat.sphuraNa-rUpiNa: ||3|14|51||

मनो बुद्धिर् अहम्कारो भूतानि गिरयो दिशः ।

mana:_buddhi:_ahaMkAra:_bhUtAni giraya:_diza: |

इति या यास् तु रचनाश् चितस् तत्त्वाज् जगत्स्थितेः ॥३।१४।५२॥

iti yA:_yA:_tu racanA:_cita: tattvAt_jagat-sthite: ||3|14|52||

चितेश् चित्त्वम् जगद् विद्धि न अ.जगच् चित्त्वम् अस्ति हि ।

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |

अ-जगत्त्वाद् अ.चिच् चित् स्याद् भानाद् भेदो जगत् कुतः ॥३।१४।५३॥

a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||

चितेर् मरीचि-बीजस्य निजा या अन्तश् चमत्कृतिः ।

cite: marIci-bIjasya nijA yA_anta: camatkRti: |

सा च एषा जीव-तन्मात्र-मात्रम् जगद् इति स्थिता ॥३।१४।५४॥

sA ca_eSA jIva-tanmAtra-mAtram jagad iti sthitA ||3|14|54||

चित्तात् स्व.शक्ति-कचनम् यद् अहम्भावनम् चितः ।

cittAt sva.zakti-kacanam yat_ahambhAvanam cita: |
जीवः स्पन्दन-कर्म.आत्मा भविष्यद् अभिधो ह्य् असौ ॥३।१४।५५॥

jIva: spandana-karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||

यच् चिच् चित्त्वेन कचनम् स्व.सम्पाद्य.अभिधा.आत्मकम् ।

yat_cit_cittvena kacanam sva.sampAdya.abhidhA.Atmakam |
स्व.कारैर् व्यवच्छेद्यम् तद् भिद्यते नो न विद्यते ॥३।१४।५६॥

sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||

चित्-स्पन्द-रूपिणोर् अस्ति न भेदः कर्तृ-कर्मणोः ।

cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: |

स्पन्द.मात्रम् भवेत् कर्म स एव पुरुषः स्मृतः ॥३।१४।५७॥

spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||

जीवश् चित्त-परिस्पन्दः पुम्साम् चित्तम् स एव च ।

jIva:_citta-parispanda: puMsAm cittam sa* eva ca |

मनस् त्व् इन्द्रिय-रूपम् सत् सत्ताम् नाना इव गच्छति ॥३।१४।५८॥

mana:_tu_indriya-rUpam sat sattAm nAnA_iva gacchati ||3|14|58||

शान्ताशेष-विशेषम् हि चित्-प्रकाशच्.छटा जगत् ।

zAnta.azeSa-vizeSam hi cit-prakAza.c.chaTA jagat |
कार्य-कारणक.आदित्वम् तस्माद् अन्यन् न विद्यते ॥३।१४।५९॥

kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||

अच्छेद्यो ऽहअ अदाह्यो ऽहम् अक्लेद्यो ऽशोष्य एव च ।

acchedya: aham adAhya: aham akledya: azoSya: eva ca |

नित्य: सर्वगत: स्थाणुर् अचलो ऽहम् इति स्थितम् ॥३।१४।६०॥

nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||

विवदन्ते तथा ह्य् अत्र विवदन्तो यथा भ्रमैः ।

vi.vadante tathA hi_atra vivadanta: yathA bhramai: |

भ्रमयन्तो वयम् त्व् एते जाता विगत-विभ्रमाः ॥३।१४।६१॥

bhramayanta: vayam tu ete jAtA: vigata-vibhramA: ||3|14|61||

दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग् भवेत् ।

dRzye mUrte jJa-saMrUDhe vikAra.Adi pRthak_bhavet |

न अमूर्ते तज्ज्ञ-कचिते चित् खे सद्.असद्.आत्मनि ॥३।१४।६२॥

na a-mUrte tat.jJa-kacite cit_khe sat.a.sat.Atmani ||3|14|62||

चित्तरौ चेत्य-रसतः शक्तिः काल.आदि-नामिकाम् ।

cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |

तनोत्य् आकाश विशदाम् चिन्.मधु-श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥

tanoti_AkAza‑vizadAm cit.madhu-zrI: sva.maJjarIm ||3|14|63||

स्वयम् विचित्रम् स्फुरति चिद्.अण्डकम् अनाहतम् ।

svayam vicitram sphurati cit.aNDakam anAhatam |

स्वयम् विलक्षण-स्पन्दम् चिद्-वायुर् अण्डज.आत्मकः ॥३।१४।६४॥

svayam vilakSaNa-spandam cit-vAyu: aNDaja.Atmaka: ||3|14|64||

स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।

svayam vicitram kacanam cit.vAri na nikhAta.gam |

स्वयम् विचित्र-धातुत्वम् श्रेष्ठ.अङ्गम् अपि निर्मितम् ॥३।१४।६५॥

svayam vicitra-dhAtutvam zreSTha.aGgam api nirmitam ||3|14|65||

स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।

sva.vicitra.rasa-ullAsA cit.jyotsnA satata.uditA |

स्वयम् चिद् एव प्रकटश् चिद्.आलोको महात्मकः ॥३।१४।६६॥

svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||

स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद् उदिता चितिः ।

svayam astam.gate bAhye sva.jJAnAt_uditA citi: |

स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥

svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||

स्वयम् स्पन्दितया अस्पन्द-चित्त्वाच् चिति महानभः ।

svayam spanditayA_a-spanda-cittvAt_citi mahA-nabha: |

चित्-प्रकाशप्रकाशो हि जगद् अस्ति च नास्ति च ॥३।१४।६८॥

cit-prakAza-prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||

चिद्.आकाश.एक-शून्यत्वम् जगद् अस्ति च नास्ति च ।

cit.AkAza.eka-zUnyatvam jagat_asti ca na_asti ca |

चिद्.आलोक-महारूपम् जगद् अस्ति च नास्ति च ॥३।१४।६९॥

cit.Aloka-mahArUpam jagat_asti ca na_asti ca ||3|14|69||

चिन्मारुत-परिस्पन्दो जगद् अस्ति च नास्ति च ।

cit.mAruta-parispanda:_jagat_asti ca na_asti ca |

चिद्घन-ध्वान्त-कृष्णत्वम् जगद् अस्ति च नास्ति च ॥३।१४।७०॥

cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca ||3|14|70||

चिद्-अर्क.आलोक-दिवसो जगद् अस्ति च नास्ति च ।

cit.arka.Aloka-divasa:_jagat_asti ca na_asti ca |

चित्-कज्जल-रजस्-तैल-परमाणुर् जगत्-क्रमः ॥३।१४।७१॥

cit-kajjala-rajas-taila-paramANu: jagat-krama: ||3|14|71||

चिद्.अग्न्य्.औष्ण्यम् जगल्.लेखा जगच् चिच्.छङ्ख-शुक्लता ।

cit.agni.auSNyam jagat.lekhA jagat_cit.zaGkha-zuklatA |

जगच् चिच्.छैल-जठरम् चिज्.जल-द्रवता जगत् ॥३।१४।७२॥

jagat_cit.zaila-jaTharam cit.jala-dravatA jagat ||3|14|72||

जगच् चिद्.इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।

jagat_cit.ikSu-mAdhuryam cit-kSIra-snigdhatA jagat |

जगच् चिद्.धिम् अशीतत्वम् चिज्.ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥

jagat_cit.dhim a-zItatvam cit.jvAlA-jvalanam jagat ||3|14|73||

जगच् चित्-सर्षप-स्नेहो_वीचिः चित्-सरितज् जगत् ।

jagat_cit-sarSapa-sneha:_vIci:_cit-sarita:_jagat |

जगच् चित्-क्षौद्र-माधुर्यम् जगच् चित्-कनक.अङ्गदम् ॥३।१४।७४॥

jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka.aGgadam ||3|14|74||

जगच् चित्-पुष्प-सौगन्ध्यम् चिल्.लता.अग्र-फलम् जगत् ।

jagat_cit-puSpa-saugandhyam cit.latA.agra-phalam jagat |

चित्-सत्ता एव जगत्-सत्ता जगत्-सत्ता एव चिद्.वपुः ॥३।१४।७५॥

cit-sattA_eva jagat-sattA jagat-sattA_eva cit-vapu: ||3|14|75||

अत्र भेद-विकार.आदि नखे मलम् इव स्थितम् ।

atra bheda-vikAra.Adi nakhe malam iva sthitam |

इति इदम् सन्मयत्वेन सद्.असद् भुवन.त्रयम् ॥३।१४।७६॥

iti idam sat.mayatvena sat.asat_bhuvana.trayam ||3|14|76||

अविकल्प-तद्.आत्मत्वात् सत्ता.असत्ता.एकआ एव च ।

a-vikalpa-tat.AtmatvAt sattA.a.sattA-ekatA eva ca |

अवयव.अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥

avayava.avayavitA zabda.Arthau zaza-zRGgavat ||3|14|77||

अनुभूत्य् अपलापाय कल्पितो यैर् धिग् अस्तु तान् ।

anubhUti.apa.lApAya kalpita:_yai:_dhik_astu tAn |

न विद्यते जगद् यत्र स-अद्र्य्.अब्ध्य्.उर्वी.नदि.ईश्वरम् ॥३।१४।७८॥

na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi.Izvaram ||3|14|78||

चिद्.एकत्वात् प्रसङ्गः स्यात् कस् तत्र इतर-विभ्रमः ।

cit.ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

शिला-हृदय-पीना अपि स्वाकाशे विशदा एव चित् ॥३।१४।७९॥

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

धत्ते ऽन्तर् अखिलम् शान्तम् संनिवेशम् यथा शिला ।

dhatte_antar_akhilam zAntam saMnivezam yathA zilA |

पदार्थ-निकर.आकाशे त्व् अयम् आकाश.जो मलः ॥३।१४।८०॥

padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

सत्ता.असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।

sattA.a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |

पल्लव.अन्तर-लेख.ओघ-सन्निवेश.वद् आततम् ॥३।१४।८१॥

pallava.antara-lekha.ogha-sanniveza.vat_Atatam ||3|14|81||

अन्य.अनन्य.आत्मकम् इदम् धत्ते ऽन्तश् चित्.स्वभावत: ।

anya.an.anya=Atmakam idam dhatte anta: cit-svabhAvata: |

समस्त-कारण.ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥

samasta-kAraNa-oghAnAm kAraNa.Adi pitAmaham ||3|14|82||

स्व.भावतो कारण.आत्म-चित्तम् चिद्.ध्य्.अनुभूतितः ।

sva.bhAvata: kAraNa.Atma-cittam cit.dhi.anubhUti=tas |

न च असत्त्वम् अचेत्यायाश् चितो वाचा अपि सिध्यति ॥३।१४।८३॥

na ca_a-sattvam a-cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||

यद अस्ति तद् उदेति इति दृष्टम् बीजाद् इव अङ्कुरः ॥३।१४।८४॥

yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||

गगन इव सु.शून्य-भेदम् अस्ति

gagana* iva su.zUnya‑bhedam asti

त्रि.भुवनम् अङ्ग महाचितो ऽन्तर् अस्याः ।

tri.bhuvanam aGga mahAcita:_antar asyA: |

परम.पद-मयम् समस्त-दृश्यम्

parama-pada.mayam samasta-dRzyam

त्व् इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥

tu_idam iti nizcayavAn bhava.anubhUte: ||3|14|85||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

iti uktavati_atha munau divasa: jagAma

सायम्तनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina: jagAma |

स्नातुम् सभा कृत-नमस्करणाम् जगाम

snAtum sabhA kRta-namaskaraNAm jagAma

श्याम.अक्षये रवि-करैश् च सह आजगाम ॥३।१४।८६॥

zyAma.akSaye ravi-karai: ca saha_AjagAma ||3|14|86||

||

*o*ॐ*m*

FM.3.14

*GRANDFATHER BRAHMÂ EVOLVES*

*VASISHTHA said—*

इत्थम् जगद्.अहम्ता.आदि-दृश्य-जातम् न किञ्चन ।

ittham jagat.ahaMtA.Adi-dRzya-jAtam na kimcana |

अजातत्वाच् च न अस्त्य् एव यच् च अस्ति परमा इव तत् ॥३।१४।१॥

ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|1||

.

*and so the world*

*is born as Drshya.Percepts like "I" and "you"*

*and nothing else*

*but since it is unborn*

*it is not.at.all anything like That Supreme*

*.*

ittham*.so/in.such.a.way-* jagat.*world-*.ahamtA.*"I"ness*.Adi.
*beginning.with/&c-*.-dRzya.*Sight/Percept-*.-jAta.*born/happened-*.m na.
*not*- kimcana.*anything/whatever*-

*from/thru*.ajAtatva-*conditioned*.*Ignorance-*At ca.*too*- na.*not*.*x*-
asti.*is/exists*- eva.*very**/only* - yat_ca_asti – *and what is
(ahamtA."I"ness) is- *paramA_iva - *as.if* *Absolute* is - tat.*that*.one-

*. *

*vlm. In this manner the visible world, myself, thyself and all other

things are nothing; all these being unmade and unborn are inexistent: it is
the Supreme spirit only that is existent of itself.

* ittham*.so/in.such.a.way-* jagat.*world-*.ahamtA.*"I"ness*.Adi.
*beginning.with/&c-*.-dRzya.*Sight/Percept-*.-jAta.*born/happened-*.m na.
*not*- kimcana.*anything/whatever*- *from/thru*.ajAtatva-*conditioned*.
*Ignorance-*At ca.*too*- na.*not*.*x*- asti.*is/exists*- eva.*very**/only*
- yat_ca_asti – *and what is (ahamtA."I"ness) is- *paramA_iva - *as.if*
*Absolute* is - tat.*that*.one-

परमाकाशम् एव आदौ जीवताम् चेतति स्वयम् ।

paramAkAzam eva_Adau jIvatAm cetati svayam |

निःस्पन्द.अम्भोधि-कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥

ni:spanda.ambhodhi-kuhare salilam spandatAm iva ||3|14|2||

.

parama.AkAza.*Absolute.Space*-m eva.*very**/only* Adau.*in.the.beginning-*
jIvatA.*state of Living-*m - cetati.*conceiving-* svayam.*itself* |
ni:.*x-*spanda.ambhodhi-kuhare
salilam spandatAm iva.*like/as.if*

.

*absolute Space*

*in the beginning*

*conceives itself a life*

*as.if there were a wave that stirs *

*in the unmoving waters of the deep*

*vlm.2. The primeval vacuous soul is awakened at first of itself, and by

its own energy from its quietness, and begins to have a motion in itself
like the troubled waters of the deep.

#*nis* - ind. - *out, forth, away* &c. (rarely used as an independent word
[e.g. AV&c]; mostly as a *prefix* to *verbs* and their derivatives
[forex niH>kSi &c. below], or to *nouns* in the sense, "out.of",
"away.from" or that of a privative or negative adverb = <a.*without*>,

"destitute of", "free from", "un-" [cf. nir-artha, nir-mala &c.], or that
of a strengthening particle "thoroughly, "entirely", "very"
[cf. nih-zUnya, niS-kevala, nir-muNDa]; it is liable to be changed
to #ni:, #nir, #niz, #niS, and #nI; cf. above and below).

आकाश-रूपम् अजहद् एवम् वेत्ति इव हृद्यताम् ।

AkAza-rUpam ajahat_evam vetti_iva hRdyatAm |

स्वप्न-संकल्प-शैल.आदाव् इव चिद्-वृत्तिर् आन्तरी ॥३।१४।३॥

svapna-samkalpa-zaila.Adau_iva cit-vRtti: AntarI ||3|14|3||

.

*the Space-Form, as it were, thus knows what's in its Heart *

*just as the motion of the chit.Consciousness*

*within*

*manifests dreams of mountains, and much other stuff*

*.*

AkAza-rUpam ajahat evam vetti iva hRdyatAm svapna-samkalpa-zaila.Adau iva
cit-vRtti: AntarI

.

*vlm.3. It then begins to reflect in itself, as in a dream or in

imagination, without changing its vacuous form, which is likened to a rock
with the inward faculty of thought.

पृथ्व्य्.आदि-रहितो देहो यो विराड्.आत्मको महान् ।

pRthvy.Adi-rahita:_deha:_ya:_virAT.Atmaka:_mahAn |

आतिवाहिक एव असौ चिन्मात्र.अच्छ-नभो.मय: ॥३।१४।४॥

AtivAhika* eva_asau cit.mAtra.accha-nabha:.maya: ||3|14|4||

.

*devoid of earthen elements, there's a body—the Great virAJ*

*.*

*it *

*is *

*the AtivAhika Traveler,*

*the Subtle Body,*

*consisting only of the clear sky of chit-Consciousness*

*.*

pRthvy.Adi-rahita:_deho ya:_virAT.Atmaka:_mahAn | AtivAhika* eva_asau

cit.mAtra.accha-nabha:.maya: *-*

*. *

*vlm.p.4 The body of the great god_virAj_("Untainted") is also devoid of

any material form, whether earthly or any other elemental shape. It is
purely a spiritual, intellectual and ethereal form, as transparent as the
ether itself.

.

***Gods - #*virAj*, **virAT* -m/f.- - the first progeny of Brahmaa (*brahmA

having divided his own substance into male and female, produced from the

female the male power Viraaj, who then produced the first Manu,
Svayam.bhuva, who then created the ten *prajApati Grandfathers • #virAj, as
a sort of secondary creator, is sometimes represented as born from *puruSa,
and *puruSa from him • being elsewhere, however, identified with *prANa) •

(in vedAnta) N. of the Supreme Intellect located in a supposed aggregate of

gross bodies (= *vaizvAnara, q.v) • the Aativaahika.Traveler, the Subtle

Body: <pRthvy.Adi-rahito deho yo virAD.Atmako mahAn | AtivAhika eva asau

cinmAtra.accha-nabhomaya:> FM.3.14.4 ++

अक्षयः स्वप्न-शैल.आभः स्थिर-स्वप्न-पुर.उपमः ।

akSaya: svapna-zaila.Abha: sthira-svapna-pura.upama: |

चित्रकृत्=स्थिर-चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥

citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|5||

.

*it *

*is*

*unshakeable*

*like a mountain seen in a dream*

*as strong as a dream.city *

*: *

*a city surrounded by besieging armies*

*. *

akSaya: svapna-zaila.Abha: sthira-svapna.pura.upama: |
citra-kRt=sthira-citta.stha+citra-sainya=samAkRti:

.

*vlm.p.5 It is without decay, steady like a rock, and as airy as a city

seen in a dream. It is inert as the line of a regiment painted in a
picture.

*AS: It is stable (akSaya:) appearing like a (an abstract) mountain in a

dream (svapna-zailAbha:), or like a (detailed) city visible in a stable
dream (sthira-svapna-puropama:), like an image of a colorful army
(citra-sainya-samAkRtiH) fixed in the mind of the painter
(citra-kRt-sthira-citta-stha).

अनिखात-महास्तम्भ-पुत्रिक.ओघ-सम-उपमः ।

brahma.AkAze a.nikhAta.AtmA sustambhe sAla-bhaJjika: ||3|14|6||

.

*it is a pillar in the space of the Immensity *

*with a multitude of figures*

*carved and uncarved *

*there in the middle of the room*

*. *

anikhAta.*xxx-*mahAstambha.*GreatPillar-*putrika.*puppet/image-*ogha
*.flood/plenty-*sama.*same/equal*-upama.*like/resembling*-: |

brahmA.*Immense/*brahma*.Immensity-*a.*x-*AkAza.*Space**-*e anikhAta.*x-*
Atma.*self/Self*- sustambha.*x-*e sAlabhaJjika.*x-*: *-*

.

*vlm.p.6 All other souls are like pictures of dolls and puppets painted,

and not engraved, on the body of_virAj_like on a huge pillar. He, standing
as an uncarved column in the empty sphere of brahma, represents all souls
(and not bodies) as they are mere pictures on it.

*vlm.6. All other souls are as pictures of dolls and puppets, painted and

not engraven on the body of virAj as upon a huge pillar; and he standing as
an uncarved column in the empty sphere of brahma, represents all souls (and
not bodies) as they are mere pictures on it.

*VA: It is like many figures uncarved in a great pillar, uncarved Atma

(creator brahma) in the pillar in the space of brahman.

*AS: It is like a sequence of figures appearing on a great pillar, though

yet uncarved, like a statue in a great pillar in the brahma-space though
unmanifest (anikhAta.AtmA)
.

##khan - #*nikhan* -1 Par. - To dig, dig up • To bury, inter • To erect
(as a column) • to implant, infix, pierce into • **nikhAta- -* dug in,
buried, fixed in the ground • dug up, excavated • **nikhAtaka-* - dug in a
little.

आद्यः प्रजापतिः पूर्वम् स्वयम्भूर् इति विश्रुतः ।

Adya: prajApati: pUrvam svayambhU:_iti vizruta: |

प्राक्तनानाम् स्वकार्याणाम् अभावाद् अप्य् अकारणः ॥३।१४।७॥

prAktanAnAm sva.kAryANAm abhAvAt_api_a-kAraNa: ||3|14|7||

.

Adya.*primal/first-*: prajApati.*xxx-*: pUrvam.*firstly/formerly*
svayaMbhuvA-*by.the.SelfBorn*:_iti.*so* vizruta.*xxx-*: | *of/for.them*
prAktana.*xxx-*AnAm sva.*Ur.own*.kArya*.effect**s*.ANAm *from/thru *abhAva.
*nonBecoming/absence*.At api.*altho/even-* akAraNa.*causeless-*: *-*

*. *

*the primal prajA.pati of old*

*is well-known as the self-born*

*: *

*lacking prior karma.s*

*he became*

*causelessly*

*.*

*vwv. 1090/3.14.7. The first Lord of creatures was formerly well-known as

self-caused. He is causeles also on account of the absence of his own
previous actions (or Karma).

*vlm.7. The prime Lord of creatures is said to be self-born at first, and

he is known as the increate (brahmA), for want of his prior acts to cause
his birth.

#*prajApati *- (°jA-) lord of creatures, creator, RV. &c. &c. (N. of a
supreme god above or among the Vedic deities [RV. (only , 21,

10) ; AV. ; VS. ; Br. ] but in later times also applied to Viṣṇu, Śiva,
Time personified, the sun, fire, &c., and to various progenitors, esp. to
the 10 lords of created beings first created by Brahmā, viz. Marīci, Atri,

Aṅgiras, Pulastya, Pulaka, Kratu, *Vasiṣṭha*, Pracetas or Dakṣa, Bhṛgu,

Nārada [Mn. i, 34 ; cf. IW. 206 n. 1 ], of whom some authorities count only
the first 7, others the last 3)

महा-प्रलय-पर्यन्तेष्व् आद्य-काल-पितामहाः ।

mahA-pralaya-paryanteSu_Adya-kAla-pitAmahA: |
मुच्यन्ते सर्व एव अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥

mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|8||

.

*with the Great Doomsday*

*all of these primal.time-Grandfathers*

*become free*

*in the All*

*:*

*for even then*

*what prior karma is there for them*

*? *

mahA-pralaya-paryanteSu Adya-kAla-pitAmahA: | mucyante sarva* eva_ata:
prAktanam karma teSu kim

.

*vlm.8 The primeval patriarchs (progenitors) who obtain their ultimate

liberation at the final dissolution of the world have no antecedent cause
to be reborn as unliberated mortals.

सो ऽकुड्य एव कुड्यात्मा दृश्य.अदृश्य: स्वयम्.स्थित: ।

sa:_akuDya* eva kuDya.AtmA dRzya.adRzya: svayam.sthita: |

न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥

na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||

.

*not a wall but like a wall *

*to be seen o&r unseen in his self-situation*

*yet not to be the seer of the seen *

*and not the creator *

*but *

*the All*

*. *

sa:_akuDya* eva kuDya.AtmA dRzya.adRzya: svayam.sthita: na ca dRzyam na ca

draSTA na sraSTA sarvam eva ca

.

#*kuDyam - *a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception
because of the interposition of a wall" nyAya-sutra 244] • **kuDyAtman* -
<kuDyam hi rodhakatvena madhye gantum na zakyate> FM.3.14.9 MoT ++

*VA: He is unreflected, being the basis of reflection. self-existing, both

perception and non-perception, not seen and not seer and not creator, and

he is all of these. *AS: The word kuDya has two very distinct meanings.
Wall or plaster is one and curiosity is another. .jd. MW shows "curiosity,
*L*." The L. indicates a *L*exical (dictionary) source, without supporting

citation. • MoT. glosses <kuDyam hi rodhakatvena madhye gantum na zakyate>
y3014.009 MoT.

*AS: The root kuD ... means being playful like a child. So, akuDya probably

means someone who cannot be trifled with or fathomed, yet kuDyAtmA the
essence of understanding. He is by himself both visible and invisible. This
means whatever is visible is just "he" yet, all the vision being an
illusion, he is invisible. He just stays within himself. He is neither the
visible world, nor the viewer, nor the creator, yet he is all of these (for
there is nothing else!)

*vlm.9. brahma, who is the reflector of all souls, is himself invisible in

the inward mirror of other souls: (i. e. he reflects all images in himself,
but never casts his own reflexion upon any). He is neither the view nor the
viewer, and neither the creation nor the creator himself.

प्रति.शब्द-पदार्थानाम् सर्वेषाम् एष एव सः ।

prati.zabda-padArthAnAm sarveSAm eSa: eva sa: |

तस्माद् उदेति जीव.आली दीप.आली दीपकाद् इव ॥३।१४।१०॥

tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||

.

prati.*towards/near-*zabda.*word/sound**-*padArtha.*thing/meaning-*AnAm.
*of.them* -

sarveSAm.*of.all-* eSa.*this.one-*: eva.*very**/only* sa:.*that.he*- tasmAt.
*from.that/therefore*- udeti.*arises* *a living.*jIva.ali.*bee - *dIpa.
*lamp/light*.ali.*bee* – dIpaka.*illumin/excit.ing-*At.*from/thru* iva.*like.
*

*the names of all things *

*are only his echo*

*.*

*from that *

*the *Jîva*-chain springs.up*

*as light springs from a lamp*

*. *

*VA: He is just a name, and all living beings arise as echo of this name,

like a lamp lighted from a lamp.

*AS: The pratizabda refers to the alternate words used to describe "forms"
of brahma. It says, brahma is still their essence. Thus, though illusory in
appearance, the world is not "empty".
*jd. lex. and ggl. entries show pratizabda only as "echo".

* prati.*towards/near-*zabda.*word/sound**-*padArtha.*thing/meaning-*AnAm.
*of.them* - sarveSAm.*of.all-* eSa.*this.one-*: eva.*very**/only* sa:.
*that.he*- tasmAt.*from.that/therefore*- udeti.*arises* *a
living.*jIva.ali.*bee
- *dIpa.*lamp/light*.ali.*bee* – dIpaka.*illumin/excit.ing-*At.*from/thru*
iva.*like. *

संकल्प एव संकल्पात् किल एति क्ष्मा.आदि-वर्जित: ।

saMkalpa* eva saMkalpAt kila_eti kSmA.Adi-varjita: |

आदिमाद् इव नि:शून्य: स्वप्नात् स्वप्न.अन्तरम् यथा ॥३।१४।११॥

AdimAt_iva ni:zUnya: svapnAt svapna.antaram yathA ||3|14|11||

.

saMkalpa.*Concept*.*in/wn* - eva.*very**/only* – saMkalpa.*Concept*.At.
*from/thru* -

kila.*clearly* - eti.*going.to-* kSmA.*Earth-*Adi.*beginning.with/&c-*
varjita.*abandoned/without -* AdimAt.*having*.*origin-* iva.*like*-
ni:zUnya.*unempty-*: svapna.*dream*.At.*from/thru* - svapna.*dream*.antara.
*inner/within*-m yathA*.so/in.this.way**. *

*Concepts are derived from Concepts*

*—though without the five elements— from the first they seem unEmpty*

*as.if a dream within a dream*

*. *

*vlm. ... just as one dream rising in another, is equally unsubstantial as

the first: (i. e. the products of spiritual causes, are also spiritual, by
the rule of the homogeneity of the cause and effect).

*VA: As from the original notion arises another, without materiality, but

seems not empty, or as a dream arising in a dream

*AS: ... every new saMkalpa is as.if straight from the original there is no
degeneration in the succession.
* saMkalpa.*Concept*.*in/wn* - eva.*very**/only* – saMkalpa.*Concept*.At.
*from/thru* - kila.*clearly* - eti.*going.to-* kSmA.*Earth-*Adi.
*beginning.with/&c-*varjita.*abandoned/without -* AdimAt.*having*.*origin-*
iva.*like*- ni:zUnya.*unempty-*: svapna.*dream*.At.*from/thru* - svapna.
*dream*.antara.*inner/within*-m yathA*.so/in.this.way**. *

अस्माद् एक-प्रतिस्पन्दाज् जीवा: सम्प्रसरन्ति ये ।

asmAt_eka-prati.spandAt_jIvA: sam.prasaranti ye |

सहकारि-कारणानाम् अभावाच् च स एव ते ॥३।१४।१२॥

sahakAri-kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||

.

asmAt.*from/thru.this –* eka.*x-*prati.*x-*spanda.*x-*At.*from/thru* *a
living.s.*jIva.A: sam.*very/together*.prasaranti.*springing.forth-* ye.
*they.**who/which-* |

*of/for* sahakAri.*concurrently.Effective-*kAraNa.*Causes-*AnAm - *from/thru
*abhAva.*nonBecoming/absence*.At ca.*too*- sa:.*that.he*- eva.*very**/only*
te.*those.**who/which*

*. *

*from Grandfather prajApati*

*—from that one-many=vibration—*

*thru concurrent causes*

*—*

*all the Living.*Jîva*s arise*

*.*

*so they arise*

*thru a state of unBecoming*

*.*

*vlm.12. Hence all living souls, which are evolved from the breathing of

the Supreme Spirit, are of the same nature as their origin for want of an
auxiliary causality.

*VA: from this one vibration came many beings, which, because of

non-existece of their concurrent causes, are also non-existent.

*AS: The life-forms (jIvA:) that spring from the reflection of the original

saMkalpa, due to lack of any supplemental causes, they are the same as He
(sa: eva te.)

.

##sR - #prasR - #samprasR - **saMprasaranti* [saMcAram yAnti MoT 3,14.12]

##car- #*saMcar*, *saMcarati to go or come together, join, [concur in the

logical sense], coincide • Caus. saMcArayati, to cause to come together,
make to meet, bring into contact.

* asmAt.*from/thru.this –* eka.*x-*prati.*x-*spanda.*x-*At.*from/thru* *a
living.s.*jIva.A: - sam.*very/together*.prasaranti.*springing.forth-* ye.
*they.**who/which-* | *of/for* sahakAri.*concurrently.Effective-*kAraNa.
*Causes-*AnAm - *from/thru *abhAva.*nonBecoming/absence*.At ca.*too*- sa:.
*that.he*- eva.*very**/only* te.*those.**who/which*

सहकारि-कारणानाम् अभावे कार्य-कारणम् ।

sahakAri-kAraNAnAm abhAve kArya-kAraNam |

एकम् एतद् अतो न अन्यः परस्मात् सर्ग-विभ्रमः ॥३।१४।१३॥

ekam etat_ata: na_anya: parasmAt sarga-vibhrama: ||3|14|13||

.

*of/for.them* sahakAri.*concurrently.Effective-*kAraNa.*Cause*-AnAm - *in/when
*abhAva.*nonBecoming/absence-*e - *the* kArya*.effect**-*kAraNa.*Cause*-m |

eka.*only/one*m etat.*this* *-*_ata:.*from.this/hence*- na.*not*- anya.
*any.other-*:

parasmAt.*xxx-* sarga.*xxx-*vibhrama.*confusion**/wandering*

*. *

*having concurrent causes*

*—in the absence of constituent causes—*

*the One is this, hence not another:*

*from 'another' comes the delusion of creation*

*. *

*vlm.13. Want of a secondary agency, produces the equality of effects with

their cause; (as the fruits and flowers of trees, are of the same kind with
the parent tree, unless there rises a difference in them by cause of
engraftings). Hence the uniformity of created things, proves the conception
of their creation by a secondary cause, to be wholly erroneous.

*AS: When there is no supplemental cause, the cause and effect are

identical, hence the creation is no different from the para brahma.

ब्रह्मैव आद्यो विराड्.आत्मा विराडात्मा एव सर्गता ।

brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA |

जीव.आकाशः स एव इत्थम् स्थितः पृथ्व्य्.आद्य् असद् यतः ॥३।१४।१४॥

jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||

.

*brahmA only is the primal Self of virAj*

*—the self of virAj is this creation—*

*and thus becomes this *Jîva*-Space*

*based in the earthen elements*

*arising from it*

*. *

brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA jIva.AkAza: sa*
eva_ittham

sthita: pRthvi.Adi_asat_yata:

.

*vlm.14. brahmA himself is the prime soul of VirAj and self-same with him,

and VirAj is the soul of creation and identical with it. He is the vacuous
vitality of all; and it is from him that the unreal earth and other things
have their rise. (VirAj is the spirit of God diffused in nature).

*jd. – brahma eva Adya: virAD.AtmA brahmA only is the self of virAj
virAD.AtmA eva sargatA the self of virAj is this creation jIvAkAza: sa*
evettham and this jIva-Space is thus sthita: pRthvy.Ady asad yata: becomes
based in the earthen elements from this.

*RÂMA said—*

किम् स्यात् परिमितो जीवो_राशिर् हो ऽनन्तक: ।

kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |

आहोस्विद् अस्त्य् अनन्त.आत्मा जीव-पिण्डो ऽचल.उपम: ॥३।१४।१५॥

Aho-svit_asti_ananta.AtmA jIva-piNDa:_acala.upama: ||3|14|15||

.

*what would the measure be*

*of the **Living.*Jîva*?*

*is it a ray-like boundless entity?*

*or is it indeed a boundless Self, a mountainous lump of life*

*?*

*AS: Is a life-form (jIva) a limited entity or infinite? Or perhaps

(Ahosvid) is the infinite soul like a mountain of life-forms. Thus, the
question is whether the life forms are separate entities of small or large
size or a single unit like a single organism.

*vlm.15. rAma said:—Tell me, whether the living soul, is a limited thing or

an unlimited mass of life; or does the unbounded spirit of God, exist in
the shape of a mountainous heap of living souls: (i. e. whether it is to be
taken in a collective or integral sense, and whether it forms a
totality—samashti_existent in the Divinity, of which all individual souls
are either as parts vyashti or separate existences).

.

kim syAt parimita:_jIva: rAzi:_Aha:_anantaka: Aho-svit_asti_ananta.AtmA
jIva-piNDa:_acala.upama: *-*

*. *

****Aho -* an interjection, of asking and of doubt,"Is it so?", "isnt it

so?" + #Ahosvit – ind. an interrogative particle (often after kim

<http://sanskritdictionary.com/?q=kim&iencoding=hk&lang=sans> - <kim
IzvarAnapekSikam Aho svid IzvarApekSam
<http://sanskritdictionary.com/?q=kim%20%C4%AB%C5%9Bvar%C4%81%3Csrs/%3Enape%3Csrs/%3Ek%E1%B9%A3ikam%20%C4%81ho%20svid%20%C4%AB%C5%9Bvar%C4%81%3Csrs/%3Epe%3Csrs/%3Ek%E1%B9%A3am&iencoding=hk&lang=sans>>
"is it independent of the Lord or dependent on the Lord?") +

धाराः पयो.मुच इव शीकरा इव वारिधेः ।

dhArA: paya:-muca* iva zIkarA* iva vAridhe: |

कणास् तप्त.आयस इव कस्मान् निर्यान्ति जीवकाः ॥३।१४।१६॥

kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||

.

*is it *

*a cloud full of water?*

*the ocean with its spray?*

*a blacksmith's forge full of sparks?*

*where do the *Jîva* entities come from*

*? *

dhArA: payo-muca* iva zIkarA* iva vAridhe: kaNAs_tapta.Ayasa* iva
kasmAt_niryAnti jIvakA: x

.

*vlm. ... from whence they flow, and by whom they are emitted.

*vlm.p.16 Are these individual souls like showers of rain falling from

above, or like the drizzling drops of waves in the vast ocean of creation,
or like the sparks of fire struck out of a red-hot iron? From where do they
flow, and by whom are they emitted?

इति मे भगवन् ब्रूहि जीव-जाल-विनिर्णयम् ।

iti me bhagavan brUhi jIva-jAla-vi.nirNayam |

ज्ञातम् एतन् मया प्रायस् तद् एव प्रकटी.कुरु ॥३।१४।१७॥

jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||

.

*so tell me*

*Lord bhagavan*

*the rules of this *Jîva*-net*

*:*

*make it clear, so that I understand.*

*explain it plainly please! *

*. *

iti me bhagavan brUhi jIva-jAla-vi.nirNayam | jJAtam etat_mayA prAya:
tat_eva prakaTI.kuru

.

*vlm.p.17 Sage, tell me the truth concerning the profusion of individual

souls. Though I have a partial knowledge of it, I require your more
complete and clear explanation."

*VASISHTHA said—*

एक एव न जीवो ऽस्ति राशीनाम् सम्भवः कुतः ।

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

शश_शृङ्गम् समुड्डीय प्रयाति इव हि ते वचः ॥३।१४।१८॥

zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||

.

*in One‑only there is *

*no *

*Living.*Jîva

*—*

*from where would it appear? *

*"rabbit-horns flying through limited space" *

*—*

*is this what you are speaking.of*

*?*

eka* eva na jIva:_asti rAzInAm sambhava: kuta: | zaza‑zRGgam samuDDIya
prayAti_iva hi te vaca:

.

*vlm. There being but one living soul of the universe, you can not call it

a multitude. Your question therefore is quite out of place, as the query
about the horns of hares, (which do not exist in nature).

*vlm.p.18 Vasishtha replied:—There is only one individual soul of the

universe so you can not call it a multitude. Therefore your question is
quite out of place, like a question about the horns of rabbits.

*AS: There is not a single jIva (in true existence), so where is the

possibility of a heap of them? Your speech is leaping over the horn of a
rabbit!

*jd. – eka: eva One only or eke eva in the One indeed na jIva: asti there
is no jIva rAzInAm sambhava: kuta: whence is the arising of its rays?
zaza‑zRGgam samuDDIya Rabbit-horns, flying about prayAti iva hi te vaca: is
this where your words are going?

न जीवो ऽस्ति न जीवानाम् राशयः सन्ति राघव ।

na jIva:_asti na jIvAnAm rAzaya: santi rAghava |

न चैकः पर्वत-प्रख्यो जीव-पिण्डो ऽस्ति कश्चन ॥३।१४।१९॥

na ca_eka: parvata-prakhya:_jIva-piNDa:_asti kazcana ||3|14|19||

.

*there is no Living.*Jîva

*nor are there 'Jîva-rays',*

*Raaghava*

*: *

*there's no unmoving mountain:*

*this bunch of Living.*Jîva*s *

*does not exist*

*! *

na jIva:_asti na jIvAnAm rAzaya: santi rAghava | na ca_eka:
parvata-prakhya:_jIva-piNDa:_asti kazcana

.

*vlm.19. There are no detached living souls, O rAma, nor are they to be

found in multitudes any where, nor was there a mountainous heap of souls
known to have existed at any time.

*jd. – na jIva: asti There is no jIva na jIvAnAm rAzaya: santi there are no
jIva-Rays rAghava o scion of raghu na ca_eka: parvata-prakhya: nor anything
resembling a mountain jIva-piNDa: asti kazcana this lump of jIva is not
anyhow.

##piND - *piNDa: *- any round mass or heap, clod, lump, piece • a lump of
food or flesh, a mouthful; (esp.) a ball of rice or flour &c. offered to

the pitRs or deceased ancestors, a zrAddha oblation; food, subsistence; any
solid mass, the body; power, force, an army; [piNDI->bhU to become

embodied, <cid-vedhitAni sarvANi kSaNAt piNDI-bhavanti> FM.3.12.30] piNDau
—m.du. the fleshy parts of the shoulder situated above the collar-bone ++

जीवशब्दार्थ-कलनाः समस्त-कलन.आन्विताः ।

jIvazabdArtha-kalanAH samasta-kalana.AnvitAH |

न इह काश्चन सन्ति इति निश्चयो ऽस्तु तव अचलः ॥३।१४।२०॥

na iha kAzcana santi iti nizcayo 'stu tava acalaH ||3|14|20||

.

*the impulses defined as "living"*

*possessed entirely of affected identity*

*here*

*do not exist in any way *

*so*

*let your doubt be still*

*. *

jIva-zabda.artha-kalanA: samasta-kalana.AnvitA: | na iha kA:cana santi iti
nizcaya: astu tava acala:

.

*vlm.20. Living soul is but a fictitious word, and it is heaped with many

fictions, all of which, you must know for certain, do not apply to the
soul.

*MoT. ... aham.bhAva.Adi=kalanAbhi: anvitA: | "na santi" || MoT 3,14.20 ||

शुद्ध-चिन्मात्रम् अमलम् ब्रह्मास्ति इह हि सर्वगम् ।

zuddha-cit.mAtram amalam brahmÂsti_iha hi sarvagam |

तद् यथा सर्व.शक्तित्वाद् विन्दते याः स्वयम् कलाम् ॥३।१४।२१॥

tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||

.

*pure chit.Consciousness only,*

*immaculate,*

*the brahman Immensity** is here omnipresent*

*.*

*thru its shakti.Power,*

*it seems to find its constitution here*

*. *

zuddha-cit.mAtram amalam brahmaa_asti iha hi sarvagam | tat yathA

sarva.zaktitvAt vindate yA: svayam kalAm

.

*vwv.1277-78/3.14.21-22. There is here the all-pervading brahman which is

stainless and is merely pure Conscousness. As that (brahman), on account of
its all-powerful nature, itself acquires whatever parts (by ideation),
whether formless or with form, in sucession to mere consciousness, like a
fully blossomed creeper, it perceives only that immediately.

*vlm.21. There is but one pure and immaculate brahma, who is mere Intellect

(chinmAtram) and all pervasive. He assumes to himself all attributes by his
almighty power.

sv. ... Because he is omnipotent, his thought-forms materialise.

nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||

.

*what is only Consciousness *

*in this process*

*grows *

*like a boundless blossoming vine*

*:*

*so*

*whether with or without form*

*in Consciousness*

*that very thing appears*

*. *

cit.mAtra.anukrameNa eva sampraphulla-latAm iva nanu mUrtAm amUrtAm vA tAm
eva_Azu pra.pazyati

*. *

*vlm.22. The living soul is viewed by many to evolve itself from the

intellect into many visible and invisible forms (múrta-mútam); just as a
plant is seen to develope itself into its fruits and flowers.

*vwv.1277-78/3.14.21-22. There is here the all-pervading brahman which is

स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥

sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||

.

Jîva*, buddhi, active spanda energy,*

*the dual/single manas.Mind*

*—*

*these are the manifesting self-Suchness taught in philosophy*

*.*

jIva: buddhi: kriyA-spanda: mana:.dvitva.aikyam iti_api | sva.sattAm
pra.kacantIm tAm

ni.yojayati vedane

*. *

*vlm.23. They add to their knowledge of the soul the attributes of the

living principle, understanding, action, motion, mind and unity and
duality, as.if these appertain to its nature.

सा अबुद्धा एव भवत्य् एवम् भवेद् ब्रह्मैव बोधतः ।

sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |

अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥

a-bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||

.

*philosophizing ignorance*

*becomes brahman when That is realized*

*.*

*perception does not realize*

*but leads only to destruction*

*.*

sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: a-bodha: prekSayA

yAti

nAzam na tu pra.budhyate

.

*VA: All this is ignorance only, knowledge is in knowing it is only

brahman. Seeing in ignorance leads to destruction only, not realization.

*AS: The "sA" refers to brahmasattA the reality of brahma. • That reality

when not realized (abuddhA eva) becomes illusory like this, but with
realization, becomes brahma itself! Ignorance (abodha:) when examined
(prekSayA) gets destroyed, and does not become "understood". • A great
analogy appears in the next verse.

*vlm.24. But all this is caused by ignorance, while right understanding

assigns them to brahma. The ignorant are bewildered by these distinct views
(of the soul), and will not be awakened to sense.

na ca_asya jJAyate tattvam a-bodhasya evam eva hi ||3|14|25||

.

*as blinding darkness*

*by the illumination of a lamp*

*is destroyed*

*and not by such nonRealization is the Reality known*

*so indeed*

*it is*

*.*

yathA_andhakAra:_dIpena prekSyamANa: praNazyati na ca_asya jJAyate tattvam

a-bodhasya evam eva hi

.

*vlm.25. These different believers are lost (in their various views), as

the light is lost under darkness. They will never come to the knowledge of
truth as it is the case with the ignorant.

एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।

evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |

सर्व-शक्तिर् अनाद्यन्तो महाचित्-सार-रूपवान् ॥३।१४।२६॥

sarva.zakti: an.Adyanta:_mahA.cit-sAra-rUpavAn ||3|14|26||

.

*the Jîva-soul is just brahman*

*without parts or interior,*

*all-powerful, and limitless,*

*the form*

*of the Great chit-Essence*

*.*

evam brahmÂ eva jIva.AtmA nir.vibhAga: nir.antara: | sarva.zakti:
an.Adyanta: mahAcit-sAra-rUpavAn

.

*vlm.26. Know brahmA himself as the living soul without any divisibility or

distinction. He is without beginning or end. He is omnipotent, and is of
the form of the great Intellect which forms his essence.

सर्वान् अणुतया त्व् अस्य न क्वचिद् भेद-कल्पना ।

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |

विद्यते या हि कलना सा तद् एव अनुभूतितः ॥३।१४।२७॥

vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||

.

*everything that we know is just*

*atomic imagining*

*seen as a present moment that*

*is only That, experienced*

*.*

sarvAn aNutayA tu asya na kva.cit bheda-kalpanA | vidyate yA hi kalanA sA
tat_eva anubhUtita:

.

*AS: Being an.aNu everywhere, i.e. being all pervasive, it (brahma) cannot

be differentiated from anything. Whatever creation exists, by experience,
it is it brahma.
*jd. <aNu> is not a physical but a subtle Atom, in an atomic theory that
will be developed extensively in later text. the origin of all Atoms is
<paramANu>, the Primal Atom, which may be compared to the Singularity of
the Big Bang.

*RÂMA said— *

एवम् एतत्कथं ब्रह्मन्न् एक-जीवेच्छया अखिलाः ।

evam etat katham, brahman*, eka-jIva.icchayA_akhilA: |
जगज्जीवा न युज्यन्ते महाजीव-एता-वशात् ॥३।१४।२८॥

jagat.jIvA* na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||

.

*well, brAhmaNa*

*—*

*if there is this One Great *Jîva

*how can it be that all we multifarious *Jîva*s are not the same as him*

*? *

evam etat katham brahman eka-jIva.icchayA_akhilA: | jagat-jIvA:_na yujyante
mahA.jIva-ekatA-vazAt

.

*vlm.28. rAma asked:—How comes it, O BrAhman? that the totality of the

living souls in the world, is guided by the will of one universal soul,
which governs the whole, and to which all others are subject.

*VASISHTHA said—*

महा.जीवात्म तत् ब्रह्म सर्व-शक्तिमय-आत्मकम् ।

mahA-jIva.Atma tat brahma sarva-zakti.maya-Atmakam |

स्थितम् तथा इच्छम् एव इह निर्विभागम् निरन्तरम् ॥३।१४।२९॥

sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||

.

*that Great Jîva*

*is only the brahman.Immensity*

*the all.shakti-made=entity*

*is just manifest Wish or Will, without distinctions or divisions*

*...*

mahA.*great*-#jIva.Atma.*Living.Self* -

.

tat brahma sarva.zakti.maya.Atmakam sthitam tathA_iccham eva_iha
nir.vibhAgam nir.antaram

.

*vlm. brahmA the great living soul and Omnipotent power, remained from

eternity with his volition (satya sankalpa—fixed determination) of
creation, without partition or alteration of

यद् एव इच्छति तत् तस्य भवत्य् आशु महात्मनः ।

*...*

*but*

*whatever it wishes*

*that quickly happens for that great soul*

*.*

*firstly*

*the wish is wished,*

*and then,*

*from That,*

*duality appears*

*.*

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: pUrvam tena iSTam

icchA.Adi tata:_dvitvam udeti tat

*. *

*vlm.30. Whatever is wished by that great soul, comes to take place

immediately. The wish it formed in its unity at first, became a positive
duality at last. Then its wish "to be many" (Aham bahu syam), became the
separate existences afterwards.

anena_ittham hi bhavatA_iti_evam tena kriyA-krama: ||3|14|31||

.

*just so, conceived by your own shakti.Power, **disparate in duality *

*thru This, things come to be*

*.*

*and from That the process of Action grows*

*.*

pazcAt_dvitva-vibhaktAnAm sva.zaktInAm prakalpita: anena_ittham hi
bhavatA_iti evam tena kriyA-krama:

.

*vlm.31. All these dualities of his self-divided powers (the different

living souls), had their several routines of action allotted to them, as
"this is for that"; meaning "this being is for that duty, and such action
is for such end".

तम् विना अन्.उदये त्व् आसाम् प्रधाआ इच्छा एव रोहति ।

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

शक्त्या ह्य् अजातया ब्राह्म्या नियमो ऽयम् प्रकल्पितः ॥३।१४।३२॥

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||

.

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati | zaktyA hi_ajAtayA
brAhmyA niyama:_ayam prakalpita:

.

*to that baseless unarisen concept*

*the Primal Wish indeed gives strength*

*:*

*by the unborn brahmA-shakti this control is conceived*

*.*

*AS: Even though these powers do not arise without actions (kriyAkrama:

described earlier), if they do, then that happens due to the dominant wish

(pradhAna.icchA) of brahman. The brahman power has set down this process.
(niyama: ayam prakalpita:).
*vlm.32. Thus though there can be no act without exertion, (by the general

rule, as in the case of mortals), yet the predominant will of brahma, is
always prevailing without its exertion to action.

यस्या जीव.अभिधानायाः शक्त्या या इच्छा फलत्य् असौ ।

yasyA* jIva.abhidhAnAyA: zaktyA yA icchA phalati_asau |

प्रधान-शक्ति-नियम.अनुष्ठानेन विना न तु ॥३।१४।३३॥

pradhAna-zakti-niyama.anuSThAnena vinA na tu ||3|14|33||

.

*there is no *Jîva* anyhow*

*but what's defined by the shakti.Power,*

*icchA the Wish*

*:*

*there is no fruit*

*without this controlling power*

*.*

yasyA* jIva.abhidhAnAyA: zaktyA yA icchA phalati_asau |
pradhAna-zakti-niyama.anuSThAnena vinA na tu

.

*AS: Whatever power called jIva succeeds in its wish, it follows by the
rule of the brahma power (pradhAna-zakti-niyama.anuSThAnena) and not
otherwise.
*vlm.33. Though they that bear the name of living beings, effect their

purposes by exertion of their energies, yet they can effect nothing without
acting according to the law appointed by the predominant power.

प्रधान-शक्ति-नियमः सुप्रतिष्ठो भवेन् न चेत् ।

pradhAna-zakti-niyama: supratiSTha:_bhavet_na cet |

तत् फलम् शक्त्य्.अशक्तत्वान् न ईहितानाम् क्वचिद् भवेत् ॥३।१४।३४॥

tat phalam zakti.a.zaktatvAt_na_IhitAnAm kva.cit_bhavet ||3|14|34||

.

*when*

*the principle of primal power*

*is not firmly affixed,*

*then*

*things desired do not become*

*out of such unempowered power*

*.*

pradhAna-zakti-niyama: supratiSTha:_bhavet_na cet | tat phalam

zakti.a.zaktatvAt na_IhitAnAm kva.cit_bhavet *-*

*. *

*vlm.34. If the law of the predominant power, is effective of its end;

(i.e. the law of action for production of acts); then the exertions of the
subordinate powers (the living souls), must also be attended with success:
(i. e. the attainment of the like result of the like action).

एवम् ब्रह्म महा.जीवो_विद्यते ऽन्त.आदि-वर्जितः ।

evam brahma mahAjIva:_vidyate_anta.Adi-varjita: |

जीव.कोटि महा.कोटि भवत्य् अथ न किम्च्न ॥३।१४।३५॥

jIva.koTi mahA.koTi bhavati_atha na kimcana ||3|14|35||

.

evam.*so*- brahma.*BrahmÂ –* mahAjIva.*xxx-*: - vidyate.*is.**known.to.be
<http://known.to.be> – *anta-*end-*Adi.*beginning.with/&c-*varjita.
*abandoned/without-*: - *a living.*jIva-koTi.*xxx -* mahAkoTi.*xxx -*
bhavati.*comes.to.be <http://comes.to.be>* - atha.*next *- na.*not *-
kimcana.*somehow/anyhow. *

*but the brahman Immensity*

*is*

*the Big *Jîva

*when known in its infinity **of *Jîva*s*

*by the billions, by the trillions of quadrillions**

*—*

*for so many he becomes*

*:*

*no less*

*! *

* the samskRta poets have a love of big numbers. rAma's army in rAmAyaNa,
if you calculate its numbers, could not be fitted into the known universe.
popular English uses expressions like "gazillion" (or "googol", an
expression adapted and adopted by the inventor of the search engine). • I'm
reminded of a story about the mentally.challenged American President,
George W. Bush, who was advised by his Chief of Staff one morning that
there had been a conflict where ten Brazilians were killed. "I'll pray for
them," he said. "How many are there in a brazillion?"

*VA: only brahman, great Consciousness, exists, without ends and limits.
millions and billions of jivas do not exist at all. *AS: ... The multitude

of numerous consciousnesses do not ever exist (separate).

tat_a.saMvedanAt_rUpam samAyati samam puna: ||3|14|36||

.

*from/thru *cetya.*xxx-*saMvedana.*xxx-*At - *a living.*jIva: -
bhavati.*comes.to.be
<http://comes.to.be>* - AyAti.*coming -* saMsRti.*evolution*-m | tat.*that*.one
– *from/thru *- a-*non/without*-saMvedana.*xxx-*At rUpa.*form*-m samAyati.*x
-* sama.*same/equal-*m punar.*again*

*. *

*grasping what is to be affected*

*the Living.*Jîva* comes to be*

*—*

*to become **forgetful of That*

*—*

*and takes the same form it took before*

*.*

*vlm.36. It is with a consciousness of the intellectual soul, (i. e. the

inward knowledge of the divinity within themselves), that all living souls
are born in this world; but losing that consciousness afterwards, they
became alienated from him.

*AS: jIva's birth and existence is caused by awareness of the perceivable,

it reverts to its natural state when the awareness is broken. Thus, jIva is
nothing but the awareness of the transient world".

एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |

समुदेत्य् आत्म-जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥

samudety_Atma-jIvatvam tAmrANAm iva hematA ||3|14|37||

.

*even for the least of the Jîvas,*

*following the trail of the best of Jîvas,*

*there arises Jîva-Self-ness*

*:*

*as copper, when polished, looks like gold*

*.*

evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: | samudety Atma-jIvatvam
tAmrANAm iva hematA

.

*vlm.37. Hence men of inferior souls, should pursue the course of conduct

led by the superior souls, for regaining their spiritual life Atmajívatwam,
as the copper becomes transformed into gold (by chemical process).

#jIva.Atma.*Living.Self* / Atma.jIva.*Self.Living*

अत्र अन्तरे महाकाश इत्थम् एष* गणो ऽप्य् असन् ।

atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |

ख.आत्मा एवम् सद् इव उदेति चिच् चमत्करण.आत्मक: ॥३।१४।३८॥

kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||

.

*here *

*in the Greatness of Space *

*altho *

*this class.of.things is unreal *

*a being **as.if So *

*appears*

*: *

*a Concious wonderworking Selfling*

*! *

*vlm.38. Thus the whole body of living beings, that had been as inexistent

as air before, come into existence, and rise resplendent with the wonderful
intellect.

##khan - ##*khan* - **kha*m - a hollow space • interior, personal #kha

space (that may be glad or sad, su.kha-du:.kha, good.space or bad; there
are five such spaces for the five sense-organs. -
#sarva-bhUta-Atma=bhUtatvAt sarva-gatvAn mahAkRti: | yAni tasya anuSaktAni
paJca khAni indriyANy alam, y7080.021. it is subtle #AkAza. •• Like all
"space" words, it often indicates "sky "—as in #kha-ga, the sky-faring bird
• the sky is Earth's personal #kha space. das....@gmail.com. - #kham - "So
says the Sruti - etasmAt jAyate prANa: mana: sarvendriyAni ca kham
vAyurUpa-pRthivI &c." VLM on y3001.014.

* atra_antare mahA.AkAza - *here within Great.Space - *ittham eSa
gaNa:_api_asan - *altho this class.of.things is unreal - *evam sat_iva -*
being **as.if So - *udeti *- appears - *cic.camatkaraNa.Atmaka: *- a
Concious wonderworking Selfling*

स्वयमेव चमत्कारो_यः समापद्यते चितः ।

svayam eva camatkAra:_ya: samApadyate cita: |

भविष्यन् नाम देह.आदि तद् अहम्भावनम् विदुः ॥३।१४।३९॥

bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||

.

*and when itself, that wonder, falls.together*

*a pile@Consciousness*

*going.to.be <http://going.to.be> a body with its parts*

*you know that as the sense of 'I'*

*.*

svayam eva camatkAra: ya: samApadyate cita: bhaviSyat nAma deha.Adi tat
aham.bhAvanam vidu:

.

*vlm. Whoso perceives this wondrous intellect in his mind, and gets

afterwards a body and the consciousness of his egoism, he is then said to
be an embodied living soul.

@ *The word <cita:> can be read in 11 different ways: as the base <*
*cit.Consciousness>*

*masculine ablative singular *

masculine* genitive *singular

masculine* vocative plural *

masculine* accusative *plural

*neuter genitive singular *

neuter* ablative *singular

*feminine ablative singular *

feminine* genitive *singular

feminine* vocative plural *

feminine* accusative *plural

*and as the indeclinable past passive participle** stem:
cita:.woodpiled/amassed.
*

*I mark such words with an <@>. *

चितो यस्माच् चित्.आलेहस् तन्मयत्वाद् अनन्तकः ।

cita:_yasmAt_cit.Aleha:_tat.mayatvAt_an.antaka: |

स एष* भुवन.आभोग इति तस्याम् प्रबिम्बति ॥३।१४।४०॥

sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||

.

cit.*Consciousness*-a: yasmAt.*from.which* cit.*Consciousness*-Aleha.*xxx-*:

*from/thru *tat.*that*.one-maya.*made-*tva.*-ity-*At an.*non/**lack.of*
-antaka.*xxx-*:

sa:.*that.he *– eSa.*this.one - *bhuvana.*xxx-*Abhoga.*expanse/variety *-

iti.*so* - tasyAm.*xxx-* prabimbati.*xxx . *

*from chit-projection, chit enjoys That-made-ness, boundless entity*

*: it is indeed Enjoyer of the Worlds; and thus he shines in That*

*. *

*VA: being made of consciousness, limitless consciousness tastes

consciousness, being reflection of itself as it enjoys the world.

*AS: As the mind is being touched by the cit, being completely one with it,

this experience of the world (bhuvanAbhogaH) reflects in the combined
minds. tasyAm here refers to the multitude of the minds of jIvas.

*vlm.40. The mind that is gratified with intellectual delights, becomes as

expanded as the intellect itself, and thinks those pleasures to constitute
the sum total of worldly enjoyments.

*moT. ... pra"ti"bimbati...

#avaleha m. licking, lapping; an extract, electuary avalehaka adj. licking
mbh. 13.2173; avalehikA f. (= <avaleha> before) an extract, electuary
avalehana n. licking; = <avalehikA> avalehin adj. lickerish {sexy}, fond of
dainties, ["<sRkkiNI lelIhAna> i.e. <sadA kruddha>" Comm.] mbh. 13.519. =
Aleha [not in MW; tasting, tonguing]

tAdRk-rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||

.

*Change, Transformation, and such Terms*

*—*

*they're all only changeless chit.Consciousness,*

*and not apart from That*

*.*

*it's only by the shakti.Power of self that they can be known*

*.*

pariNAma-vikAra.Adi-zabdai: sA_eva cit.avyayA | tAdRk-rUpAt_abhedyA_api
sva.zaktyA_eva vibudhyate

.

*vlm.41. The Intellect is said to remain unchanged in all its succeeding

stages; and though it never changes from that state, yet it wakes
(developes) by a power intrinsic in itself.

pariNAma-vikAra.Adi-zabdai:

अविच्छिन्न-विलास.आत्म स्वतो यत् स्वदनम् चित: ।

avicchinna-vilAsa.Atma sva.ta:_yat svadanam cita: |

चेत्यस्य च प्रकाशस्य जगद् इत्य् एव तत् स्थितम् ॥३।१४।४२॥

cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||

.

*the continually playing Self*

*—which is itself the play of radiant Consciousness and its Conceptions—*

*such is this world as situate in That*

*.*

avicchinna-vilAsa.Atma sva.tas yat svadanam cita: | cetyasya ca prakAzasya
jagat iti_eva tat sthitam

.

*vlm.42. The uninterrupted activity of the Intellect, indulges itself in

the amusement of manifesting the intelligibles in the form of the world.

'

आकाशाद् अपि सूक्ष्मैषा या शक्तिर् वितता चितः ।

AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |

सा स्वभावत एव एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥

sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||

.

*from/thru *AkAza.*Space*.At - api.*altho/even –* sUkSma.*subtle/acute-*A.
*-f.-* eSA.*this.one -f.- -* yA.*which-f.-* zakti.*Power/ability*: - vitata.
*outspread/extended**-f.-* - cita:-*@**Consciousness* | sA.*she/it -
from/thru -* svabhAva.own.*nature*.ta: eva.*very**/only* – etAm.*thisn.-f.-
-* ahamtA.*"I"ness-*m paripazyati.*looking.into/understanding*

*. *

*from AkAsha.Space itself there is the Subtle Body,*

*which has shakti.Power extended @Consciousness*

*.*

*it alone will perceive this 'I'-ness*

*.*

*vlm.43. The extent of the intellectual faculty, is wider and more rarified

than the surrounding air, and yet it perceives its distinct egoism by
itself and of its own nature. (The subjective knowledge of ego—self).

*AS: The power of cit, being more subtle than space is spread everywhere

and naturally it notices (paripazyati) this ego.

** from/thru *AkAza.*Space*.At - api.*altho/even –* sUkSma.*subtle/acute-*A.
*-f.-* eSA.*this.one -f.- -* yA.*which-f.-* zakti.*Power/ability*: - vitata.
*outspread/extended**-f.-* - cita:-*@**Consciousness* | sA.*she/it -
from/thru -* svabhAva.own.*nature*.ta: eva.*very**/only* – etAm.*thisn.-f.-
-* ahamtA.*"I"ness-*m paripazyati.*looking.into/understanding. *

आत्मन्य् आत्म.आत्मआ एव अस्या यत् प्रस्फुरति वारिवत् ।

Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |

जगदन्तम् अहम्ता.अणुम् तदा एषा सम्प्रपश्यति ॥३।१४।४४॥

jagat.antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||

.

*in/when *Atma.*self/Self*-ni Atma.*self/Self*-*by/with.*Atma.*self/Self*-nA
eva.*very**/only* – asyA:.@*her/*@*sword -* yat.*this.which* – pra.*forth-*
sphurati.*springing.up*/*projecting –* vAri.*water*-vat.*like **–*
jagadanta.*world's-end-*m ahamtA.*"I"ness*.aNu.*atom/bit-*m tadA.*then* –
eSA.*this.one -f.-* sam.*very/much*.prapazyati.*behold/discerning-*

*. *

*in the Self*

*the Self*

*by the Self*

*pours This forth*

*like water*

*.*

*first*

*in the world is the "I"ness.atom*

*then*

*all of This is clearly seen*

*.*

*vlm.44. Its knowledge of self, springs of itself in itself like the water

of a fountain; and it perceives itself (its ego) to be but an atom amidst
the endless worlds.

*vlm.p.44 Its knowledge of self springs of itself in itself like water in a

fountain. It perceives itself (its ego) to be only an atom amidst endless
worlds.

*AS: It notices the speck of ego which oscillates within itself by itself
like water and which abuts the world (jagat.antam).
* *in/when *Atma.*self/Self*-ni Atma.*self/Self*-*by/with.*Atma.*self/Self*-nA
eva.*very**/only* – asyA:.@*her/*@*sword -* yat.*this.which* – pra.*forth-*
sphurati.*springing.up*/*projecting –* vAri.*water*-vat.*like **–*
jagadanta.*world's-end-*m ahamtA.*"I"ness*.aNu.*atom/bit-*m tadA.*then* –
eSA.*this.one -f.-* sam.*very/much*.prapazyati.*behold/discerning-*

चमत्कार-करी चारु यच् चमत्कुरुते चितिः ।

camatkAra-karI cAru yat_camat.kurute citi: |

स्वयम् स्व.आत्मनि तस्य एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥

svayam sva.Atmani tasya_eva jagat.nAma kRtam tata: ||3|14|45||

.

camat.*wonder-*kAra.*act/effort-*karI.*maker -* cAru.*dear/agreeably *- yat.
*this.which* - camat.*wonder-*kurute.*act/making-* citi.
*conceiving/affective.**Consciousness -* svayam.*itself* - sva.*Ur.own*
.Atma.*self/Self*-ni tasya.*of.that -* eva.*very**/only* - jagat.*world-*
nAma.*namely* - kRta.*done/made*-m - tatas.*therefore/@that* -

*. *

*that wondermaker then conceives affective Consciousness,*

*and wondermakes self in himself*

*:*

*and from that alone is made the Present World*

*. *

*vlm.p.45 It also perceives in itself the beautiful and wonderful world

which is amazing to understanding and which thereafter is named the
universe.

#*citi*: -f.- Affective Understanding/Conception, the process wherein chit

becomes manifest •• "Abhinavagupta has described … sahRdaya [as] having a
mind of <vimala pratibhA>. <adhikari ca atra vimala-pratibhAna-sahRdayah>.
This pure intelligence, he also describes in the third Ahnika of Tantraloka
as a key word nirmalatva, the stainless purity) .... citta, full of real
things, thoughts can transform into citi (the technical term of kAzmIra
Shaivism for pure consciousness), devoid of all vikalpas. And kAzmIra
Saivism provides that an individual soul can start with a pure thought,
<zuddha vikalpa> that I am Shiva and this entire world is my own grand
splendour, vibhUti or vilAsa out of my own svAtantrya. - Sri Tantraloka,
Chatterjee. •• the form of [projective] cit.Consciousness, AkAzam
paramAkAzam brahmAkAzam jagac-citi: | iti paryAya-nAmAni tatra
pAdapa-vRkSa-vat "space, absolute Space, brahmic Space—these are synonyms,
there in the manner of a thirsty and a growing tree" y6029.141 saMkalpAtma
svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi-svapne svapne

svApna-puram yathA y7209.037 —jd - cit.*Consciousness in its
projective/constructive aspect*, cinmayatvAt citau cetyam jalam apsu iva

majjati - | y7038010 <a0236> - FM7.38.10.

* camat.*wonder-*kAra.*act/effort-*karI.*maker -* cAru.*dear/agreeably *-
yat.*this.which* - camat.*wonder-*kurute.*act/making-* citi.
*conceiving/affective.**Consciousness -* svayam.*itself* - sva.*Ur.own*
.Atma.*self/Self*-ni tasya.*of.that -* eva.*very**/only* - jagat.*world-*
nAma.*namely* - kRta.*done/made*-m - tatas.*therefore/@that* -

चितश् चेत्यम् अहम्कारः सैव राघव कल्पना ।

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |

तन्मात्र.आदि चिदेव अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥

tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||

.

*when "I"dentity is conceptual chit.Consciousness,*

*rAghava,*

*it is only kalpanA.Imagining*

*.*

*since their elements are only Consciousness*

*where are duality and unity found*

*?*

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA tan.mAtra.Adi cit_eva_ata:
dvitva.ekatve kva saMsthite

.

*vlm.46. Now rAma, our egoism being but a conception of the intellect is a

mere fiction (kalpanA); and the elementary principles being but creatures
of egoism, they are also fictions of the intellect.

*vlm.p.46 Now Raama, our egoism, being only a conception of the intellect,

is a mere fiction (kalpana). The elementary principles being only creatures
of egoism, they are also fictions of the intellect
{Chit.Consciousness/Buddhi.Intellect.jd}.

*AS: The ego which is a perceivable for the cit is itself a fabrication of

the cit. O Raghava, thus it being all cit, where would the notions of
duality or unity be formulated?

जीव-हेत्व्.आदि-संत्यागे त्वम् च अहम् च इति संत्यज ।

jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja |

शेषः सद्.असतोर् मध्ये भवत्य् अर्थ.आत्मको भवेत् ॥३।१४।४७॥

zeSa: sat.a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||

.

*the Jîva *

*when its causes are forsaken*

*then*

*having forsaken *

*"you" *

*& *

*"I"*

*what remains*

*being*

*between what's So & what's not.So*

*becomes the import of the Self-entity.*

*. *

jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja zeSa:
sat.a.sato:_madhye bhavati_artha.Atmaka:_bhavet -

.

*vlm.47. Again the living soul being but a resultant of our acts and

desires, you have to renounce these causes, in order to get rid of your
knowledge of ego and tu: (i. e. of the existence of yourself and that of
others); and then you attain to the knowledge of the true one, after
discarding the fictions of the real and unreal.

चिता यथा आदौ कलिता स्वसत्ता सा तथा उदिता ।

citA yathA_Adau kalitA sva.sattA sA tathA_uditA |

अभिन्ना दृश्यते व्योम्न: सत्ता.असत्ते न विद्महे ॥३।१४।४८॥

a.bhinnA dRzyate vyomna: sattA.a.satte na vidmahe ||3|14|48||

.

*it was formed in the beginning*

*just as *

*it happened *

*thru chit.Consciousness*

*that *

*its own-Suchness has thus arisen*

*•*

*when the spacious sky appears unbroken*

*let us not know So/notSo as duality*

*.*

citA yathA Adau kalitA sva.sattA sA tathA uditA abhinnA dRzyate vyomna:
sattA.a.satte na vidmahe

.

*AS: (After the true knowledge described above) the true self existence of

the cit arises as originally undivided and appears like (clear) space, we
no longer know any dual concepts of real and unreal. One experiences the
original pure cit only!

विश्वम् खम् जगद्.ईह.आख्यम् खम् अस्ति विबुध.आलय: ।

vizvam kham jagat.Iha.Akhyam kham asti vibudha.Alaya: |
स.आकारश् चिच्.चमत्कार-रूपत्वान् न अन्यद् अस्ति हि ॥३।१४।४९॥

sa.AkAra: cit.camatkAra-rUpatvAt_na_anyat_asti hi ||3|14|49||

.

*the Universe *

*is *

*just your own kha* space*

*.*

*the world *

*is *

*the World of Wishful Desire*

*.*

*kha.Space*

*as *

*the abode of the embodied gods*

*is *

*not other than a wonder-form of chit.Consciousness*

*. *

vizva.*universe/everything*-m kha.*Space*-m jagat.*world-*
iha/IhA.*now/effort.wish
-*Akhya.*name/called*-m kha.*Space*-m asti.*is/exists* *-* vibudha.*xxx-*
Alaya.*xxx*: | sa.*with-*AkAra.*embodiment/formation*: *from/thru *cit.
*Consciousness*-camatkAra.*xxx-*rUpa.*form*-tva.*-ity-*At. na.*not *- anyat.
*an.other* - asti.*is/exists *- hi.*for/!*

*. *

* kha – the personal (bounded) space (in boundless AkAsha.Space) that is
su.kha & du:kha,

good.space and bad.space, pleasure/pain.

*vlm.49. The universe is a vacuum, and the world is a name for the field of

our exertions. This vacuity is the abode of the gods (Viswa and virAj, both
of whom are formless). The wonderful frame of plastic nature, is but a form
of the formless intellect and no other.

*AS: vizva also means "all" and kha means empty. vibudha means god, so

vibudhAlaya: = heaven. Thus: IhA.Akhyam jagat vizvam kham (The world known
as "wish" thus born out of a wish is empty!). Likewise: sAkAra:
vibudha.Alaya: kham asti (The formed Heavens are empty)
cic.camatkAra-rUpatvAn (As all have the appearance from a fantastic cit
creation) nAnyat_asti hi (there is indeed nothing else!)

यो यद् विलासस् तस्मात् स न कदाचन भिद्यते ।

ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |

अपि सावयवम् तस्मात् का एव अनवयवे कथा ॥३।१४।५०॥

api sa.avayavam tasmAt kA_eva_an.avayave kathA ||3|14|50||

.

*whatever emanation plays*

*@*

*That*

*—which does not anywhen divide--*

*if*

*it were a portion of That*

*what fraction would it be and how*

*?*

ya:_yat vilAsa.tasmAt sa* na kadAcana bhidyate api sa.avayavam tasmAt
kA_eva_an.avayave kathA

.

*AS: Whatever are someone's acts, they cannot be differentiated from him,

even in case of one with parts, so what to speak of the indivisible?

*vlm.50. What is one's nature never leaves him at any time; how then can a

form or figure be given to the formless Divinity?

#yu -> #avayu -> #avayava: - limb, member, part, portion,

चितेर् नित्यम् अचेत्याया निर्नाम्न्या वितत.आकृतेः ।

cite:_nityam a-cetyAyA* nir.nAmnyA* vitata.AkRte: |

यद् रूपm जगतो रूपम् तत् तत्.स्फुरण-रूपिणः ॥३।१४।५१॥

yat_rUpam jagata:_rUpam tat tat.sphuraNa-rUpiNa: ||3|14|51||

.

#cit.*Consciousness* > *citi – *in **Consciousness *> is made a *-f.-* noun
< #citi - *what proceeds in **Consciousness, Effective **Consciousness*

nityam a-cetyAyA

nir.nAmnyA vitata.AkRte:

yat rUpam jagata: rUpam tat tat.sphuraNa-rUpiNa: x

*as nameless, non-conceptual chiti Conscious-ness,*

*of the form of the embodied boundless World,*

*That*

*emanates the Form of that*

*.*

*vlm.51. The divine intellect is exempt, from all the names and forms which

are given to unintelligent worldly things, it being the pervader and
enlivener, of all that shines in the world. (Intellect is the power of
understanding).

*AS: Citi means the brahman mind the cit, which is used as a fem. noun

here. • Whatever form (yat_rUpam) belongs to the brahman mind (cite:),
which is nameless and imperceivable (acetyAyA nirnAmnyA) and has spread
itself (vitata.AkRte:), that exactly is the form of the world (tat_jagato
rUpaM) which vibrates in accordance with it with the cit
(tattatsphuraNa-rUpiNa: ).

मनो बुद्धिर् अहम्कारो भूतानि गिरयो दिशः ।

mana:_buddhi:_ahaMkAra:_bhUtAni giraya:_diza: |

इति या यास् तु रचनाश् चितस् तत्त्वाज् जगत्स्थितेः ॥३।१४।५२॥

iti yA:_yA:_tu racanA:_cita: tattvAt_jagat-sthite: ||3|14|52||

.

*manas.Mind*

*buddhi.Intellect*

*ahamkAra."I"dentity*

*beings, mountains, directions*

*all such things are constructs*

*from the elements of the chit-Conscious*

*as the state of the world*

*.*

mana:_buddhi:_ahaMkAra: bhUtAni giraya:_diza: iti yA:_yA:_tu racanA: cita:
tattvAt_jagat-sthite:

.

*vlm.52. The mind, understanding and egoism, with the elements, the hills

and skies, and all things that compose and support the world, are made of
the essences proceeding from the intellect. (The intellect from interlegere
contains all things).

*moT. ... "mano buddhir" ityAdirUpeNoktA zabdasantati: | "cita:

paryAyaracanA" bhavati | kuta: | "jagatsthiteH" manobuddhyAdirUpAyA:
jagatsthite: | "tattvAt" cidrUpatvAt | sarve zabdA: cidvAcakA eveti bhAva:
||

चितेश् चित्त्वम् जगद् विद्धि न अ.जगच् चित्त्वम् अस्ति हि ।

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |

अ-जगत्त्वाद् अ.चिच् चित् स्याद् भानाद् भेदो जगत् कुतः ॥३।१४।५३॥

a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||

.

*know*

*this jagat.Going World*

*as*

*the process of Consciousness manifesting Consciousness,*

*the chitness of chiti*

*.*

*not at all unGoing is the chitness*

*—*

*because of its unGoingness*

*chit would be no-chit*

*.*

*how is the world apparently distinct*

*?*

cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |
a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta:

.

*VA: Know world is perception of mind, no perception no world. World being

absent, unconscious consciousness (remains) where is the difference between
world and perception?

*AS: The second line words "bhAnAd bhedo" are rather confusing and do have

a pAThabheda: "bhAvAbhedAd" which makes a better sense.

.jd. it would require

bhA*v*AbhedAd

*bhAn*A*t**bhedAd*

*v*Abhe <-> *n*A*t**bhe*

वाभे -> नात्भे

this sort of pAtha.bheda (variant reading) is like many in MoT.

they usually resolve difficult words or phrases

by suggesting a misreading of a fuzzy manuscript.

Know that the "mindness" (cittvam)

of the cit

is the world

and if the world were not there,

it would not exist.

*AS. This means the abstract cit would not have the mindness without the

world. Thus, without the world, the cit itself would not be cit (ajagattvAd
acic cit syAd) . The distinction between cit and cittva being illusory
(bhAnAt bhedaH) , so where would be the world (real)?

*moT. ... chita:_cittvam jagad viddhi … | … bhAvAbhedAd jagat kuta: || —

cittva.a.yogyatvAt | avAntaram phalitam Aha "ajagad" iti | ata ity

adhyAhAryam | ato heto: | "cit ajagattvAd" dhetor | "acit syAt"
cit.nAma-yogyA na syAt | yadi jagat na syAd a-nirvAcyAyA: citer api cittvam
na syAd iti bhAva: | paramam phalitam Aha "bhAvAbhedAd" iti | "bhAvAbhedAt"
pUrva-nyAya-siddhena cij-jagator abhedena siddhAt padArthAbhedAt | "jagat
kutaH" katham | syAt | cittva-jagator abhede sati cittvasya cidekamayatayA
cita eva sarvathA sthitatvAt jagat nAstIti bhAva: ||

*vlm.53. Know the world to compose the mind-chitta of the intellect-chit of

God, because the mind does not subsist without the world. Want of the world
would prove the inexistence of the mind and intellect which consist of the
world. (Hence the identity of the intelligent world with the mind and
intellect of God).

.jd. Know the World as expanding cit, for the citness expands the World.

For if there were no expansion, cit would be uncit—knowing which, where's
the distinction called the world?

चितेर् मरीचि-बीजस्य निजा या अन्तश् चमत्कृतिः ।

cite: marIci-bIjasya nijA yA_anta: camatkRti: |

सा च एषा जीव-तन्मात्र-मात्रम् जगद् इति स्थिता ॥३।१४।५४॥

sA ca_eSA jIva-tanmAtra-mAtram jagad iti sthitA ||3|14|54||

.

*of Affective Consciousness*

*proceeding from the seed of the mirage*

*inborn*

*is *

*what is an internal wonderment*

*and that is this*

*a measure of a *Jîva* + material stuff*

*this "world"*

*existent*

*here*

*. *

cite: marIci-bIjasya nijA yA_anta: camatkRti: sA ca_eSA
jIva-tanmAtra-mAtram jagad iti sthitA

*. *

*VA: In unborn seed of light, consciousness is a wonder, where exist as

fine elements jiva and world.

*AS: marIcibIja is an adjective of citi_and should be interpreted as having

internal power source namely brahman. The fantastic internal development
(antazcamatkRtiH) of the Divine mind (citi) with internal power source of
brahman, stays as the world (jagat iti sthitA) which is nothing but the
accumulated senses of the life forms (jIvatanmAtramAtram).

jIva: spandana-karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||

.

*in chitta*

*the Affective mind*

*is shakti.Power*

*:*

*self.manifesting sva-kacana,*

*which is the "I"-feelng of chit*

*.*

Jîva

*the vibrant-karma-self*

*will next become defined by this*

*.*

cittAt sva.zakti-kacanam yat_ahambhAvanam cita: jIva: spandana-karma.AtmA
bhaviSyat_abhidho hi_asau

*. *

*vlm.55. As the mind exerts its power and assumes its sense of egoism, it

derives the principle of the living soul from the Intellect, which with its
breath of life and action, is called a living being afterwards. (The mind
is what thinks, moves and acts).

sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||

.

*what*

*is*

*chit*

*thru its affective Consciousness*

*becomes *

*a projection,*

*but a self.production-defined=entity*

*.*

*by its self.identities *

*That*

*comes*

*to be*

*diversely distributed*

*.*

yat cit cittvena kacanam sva.sampAdya.abhidhA.Atmakam sva.kArai:
vyavacchedyam

tat bhidyate no na vidyate

.

*VA: This cit play by its own accord, self-happens in itself, and, this

chit being unknown to us, it is seen separated.

*AS: When the cit is (yat cit bhidyate) distinguished by its development of

mindness (cittvena kacanaM) by naming it by its actions

(sva.sampAdya.abhidhA.Atmakam), limited by its variations (svavikArai:

vyavacchedyam), then it does not really exist in that set up. In other
words, when cit is given this altered description, it is but illusory! •
The distinction is made between cit--the abstract creative power of

brahman-.and cittva, its mindness.

.jd. cit becomes citn-ess manifest,

self-produced, making entity

of its own doing. Apart, That

is separate, unknown to us.

चित्-स्पन्द-रूपिणोर् अस्ति न भेदः कर्तृ-कर्मणोः ।

cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: |

स्पन्द.मात्रम् भवेत् कर्म स एव पुरुषः स्मृतः ॥३।१४।५७॥

spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||

.

*what*

*is*

*formed by the vibration of chit*

*is*

*without distinctions of doer and doing*

*—*

*where that vibration produces karma, there is found the puruSa Person*

*.*

cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: spanda-mAtram bhavet karma
sa* eva puruSa: smRta:

*. *

*vlm.57. The distinction of actor and act, does not consist in the

intellect, it being eternal, is neither the author or the work itself. But
the living soul, which is active and productive of acts, is called the
purusha or the embodied soul residing in the body-.purau-sete.

जीवश् चित्त-परिस्पन्दः पुम्साम् चित्तम् स एव च ।

jIva:_citta-parispanda: puMsAm cittam sa* eva ca |

मनस् त्व् इन्द्रिय-रूपम् सत् सत्ताम् नाना इव गच्छति ॥३।१४।५८॥

mana:_tu_indriya-rUpam sat sattAm nAnA_iva gacchati ||3|14|58||

.

*the Living.*Jîva

*is*

*the spanda Vibration of chitta Affection*

*.*

*he is the whole idea of Humankind,*

*in mindbound organs*

*.*

*that is how the diversities of what is So*

*come to Suchness*

*. *

jIva:_citta-parispanda: puMsAm cittam sa* eva ca mana:_tv indriya-rUpam sat
sattAm nAnA iva gacchati

*. *

*VA: Individual consciouness is the conscious vibration of the mind, man is

his mind, mind is the collection of senses, and so one Reality becomes
as.if many.

*AS: Individual (jIva:) is the vibration of citta (the brahman mind), it by

becoming human intellect, mind and different organs takes on various forms
(naneva sattAmeva gacchati.

*vlm.58. Life with the action of the mind constitutes the mind of man. The

mind taking a sensitive form, employs the organs of sense to their
different functions. (The sensitivity of the mind bears an active and not
the passive sense of sensitiveness or sensibility).

शान्ताशेष-विशेषम् हि चित्-प्रकाशच्.छटा जगत् ।

kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||

.

*for*

*peacefully*

*there is nothing there all.over*

*.*

*this lustre of chit-Radiance*

*this world*

*this Doing.a.Deed-beginningness*

*is nothing otherwise than*

*तत्*

tat

*That*

*. *

zAnta.azeSa-vizeSam hi cit-prakAza.c.chaTA jagat | kArya-kAraNaka.Aditvam
tasmAt_anyat_na vidyate

.

*vlm.59. He, the radiance of the light of whose intellect, is the cause of

infinite blessings to the world, is both its author and workmanship from
all eternity, and there is none beside him. (He is the PratyagAtmA the
all-pervading soul).

अच्छेद्यो ऽहअ अदाह्यो ऽहम् अक्लेद्यो ऽशोष्य एव च ।

acchedya: aham adAhya: aham akledya: azoSya: eva ca |

नित्य: सर्वगत: स्थाणुर् अचलो ऽहम् इति स्थितम् ॥३।१४।६०॥

nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||

.

*indivisible am*

*I*

*unburnable am*

*I*

*unsoakable*

*and yet undrying*

*eternal*

*everywhere-going*

*stone.still*

*unmoving.mountain-still*

*I *

*am seated.*

*so "I" is*

*.*

acchedya: aham adAhya: aham akledya: azoSya: eva ca nitya: sarva.gata:

sthANu: a.cala: aham iti sthitam

*. *

*vlm.60. Hence the ego or living soul is indivisible, uninflammable,

unsoilable and undriable in its essence; it is everlasting and infinite
(ubiquitous), and as immovable as a mountain.

*AS: Iti sthitam meaning "so it is!" ... is to be contrasted with the next

verse describing people who think otherwise, despite this fact.

विवदन्ते तथा ह्य् अत्र विवदन्तो यथा भ्रमैः ।

vi.vadante tathA hi_atra vivadanta: yathA bhramai: |

भ्रमयन्तो वयम् त्व् एते जाता विगत-विभ्रमाः ॥३।१४।६१॥

bhramayanta: vayam tu ete jAtA: vigata-vibhramA: ||3|14|61||

.

*for thus they mis.speak and argue here*

*mis.speaking as tho gone.crazy*

*bewildering us*

*.*

*but*

*these things free us from delusion*

*.*

vi.vadante tathA hi_atra vivadanta: yathA bhramai: bhramayanta: vayam tu
ete jAtA: vigata-vibhramA:

*. *

*vlm.61. There are many that dispute on this point, as they dispute on

other matters, in their error, and mislead others into the same; but we are
set free from all mistake.

*VA: People argue, and by arguments they get in delusion, and they are
getting deluded. But we are free of delusions. *AS: Exactly!

दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग् भवेत् ।

dRzye mUrte jJa-saMrUDhe vikAra.Adi pRthak_bhavet |

न अमूर्ते तज्ज्ञ-कचिते चित् खे सद्.असद्.आत्मनि ॥३।१४।६२॥

na a-mUrte tat.jJa-kacite cit_khe sat.a.sat.Atmani ||3|14|62||

.

dRzye mUrte

*when the perceived embodiment,*

jJa-saMrUDhe

is *sprung from the Knower,*

vikAra.Adi pRthak_bhavet
*transformations become separate *

na a-mUrte

*when not embodied *

tat.jJa-kacite

*in the That.Knower *

cit.khe

*in hir personal field of Consciousness *

sat.a.sat.Atmani

*in hir really.unreal nature*

*... *

*. *

*AS: When the apparent perceivable has overcome the observer

(jJa-samrUDhe), various deformations become apparent. ... In the abstract
brahman formed by the knower in his mind space, the duality of sat and asat
does not arise.

* रुह् -> रुह् #ruh -> #saMruh, #sam>ruh - grow, esp. grow together • grow
forth, germinate, appear. C. cause to grow etc, plant, sow = propagate

(AtmAnam refl). --> #*sam.rUDha* - sprung up, sprouted.

*vlm.62. The dualist relying on the phenomena, is deceived by their varying

appearances; but the believer in the formless unity, relies in the
everlasting blessed spirit; (which he views in his intellect).

चित्तरौ चेत्य-रसतः शक्तिः काल.आदि-नामिकाम् ।

cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |

तनोत्य् आकाश विशदाम् चिन्.मधु-श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥

tanoti_AkAza‑vizadAm cit.madhu-zrI: sva.maJjarIm ||3|14|63||

.

*in the Consciousness-tree*

*thru conceivable tastes*

*the Power of Time*

*extends*

*clear Space*

*lots of Consciousness-honey*

*as your own-blossoming self*

*.*

cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm tanoty AkAza‑vizadAm
cit.madhu-zrI: sva.maJjarIm

.

*vlm.63 Fondness for intellectual culture is attended with the spring

blossoms of intellect that are as white as the clear sky and as numberless
as the parts of time.

स्वयम् विचित्रम् स्फुरति चिद्.अण्डकम् अनाहतम् ।

svayam vicitram sphurati cit.aNDakam anAhatam |

स्वयम् विलक्षण-स्पन्दम् चिद्-वायुर् अण्डज.आत्मकः ॥३।१४।६४॥ र् अण्डज.आ

svayam vilakSaNa-spandam cit-vAyu: aNDaja.Atmaka: ||3|14|64||

.

*the wonder emanates itself*

*the unbroken* chit-Egg is itself vibrant variety,*

*a wind of Consciousness,*

*an EggBorn entity*

*. *

svayam vicitram sphurati cit.aNDakam anAhatam svayam vilakSaNa-spandam
cit-vAyu: aNDaja.Atmaka:

.

* anAhata implies the anAhata cakra, the subtle yogic heart.

*vlm.64. The intellect exhibits itself in the form of the boundless and

wonderful mundane egg, and it breathes out the breath of its own spirit in
the same egg.

स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।

svayam vicitram kacanam cit.vAri na nikhAta.gam |

स्वयम् विचित्र-धातुत्वम् श्रेष्ठ.अङ्गम् अपि निर्मितम् ॥३।१४।६५॥

svayam vicitra-dhAtutvam zreSTha.aGgam api nirmitam ||3|14|65||

.

svayam.*itself* – vicitra*.various/surprising*-m kacana.*Projection-*m –
cit.*Consciousness*-vAri.*water* - na.*not *- nikhAta.*xxx-*ga.*going*-m -
svayam.*itself* - vicitra*.various/surprising*-dhAtu.*root*-tva.*-ity*-m –
zreSTha.*xxx-*aGga.*body/limb*-m api.*altho/even - *nirmita.
*constructed/measured.out-*m *- *

*it is itself a wonderful*

kacana.*Projection- *

*:*

*Consciousness-water without a ditch*

*.*

*it's the wonder of the roots of words*

*measured into the best of forms*

*.*

*vlm.65. It then showed itself in the wondrous form of the antimundane

waters, not as they rise from springs or fall into reservoirs, as also in
those of the substances constituting the bodies of the best of beings.

स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।

sva.vicitra.rasa-ullAsA cit.jyotsnA satata.uditA |

स्वयम् चिद् एव प्रकटश् चिद्.आलोको महात्मकः ॥३।१४।६६॥

svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||

.

sva.*Ur.own*-vicitra*.various/surprising*-rasa.*xxx-*ullAsa.*xxx-*A.*-f.-*

cit.*Consciousness*-jyotsnA.*moonlight* - satata.*xxx-*udita.*arisen/said*
-A.*-f.-*

svayam.*itself* - cit.*Consciousness *- eva.*very**/only* - prakaTa
*.manifest/evident**-*:

cit.*Consciousness*-Alokana.*looking.at/beholding
<http://looking.at/beholding>*-: mahA.*great*.Atmaka.*soul/selfling*-: *-*

*delighting in the flavor of its wonderful variety*

*the chit-moonlight*

*arising full*

*is*

*itself just the chit.Conscious chit-light*

*an entity in the Great Soul*

*. *

*vlm.66. It next shone forth with its own intellectual light, which shines

as bright as the humid beams of the full moon.

स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद् उदिता चितिः ।

svayam astam.gate bAhye sva.jJAnAt_uditA citi: |

स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥

svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||

.

*arisen as affective chiti consciousness*

*it arises from Self-Knowledge*

*and projects in the inertia and inertness of Dreamless Sleep*

*.*

svayam astam.gate bAhye sva.jJAnAt uditA citi: svayam jaDeSu jADyena padam
sauSuptam AgatA

.

*vlm.67. Then as the intellect rises in full light with its internal

knowledge, upon disappearance of the visibles from sight; so also it is
transformed to dullness by dwelling upon gross objects, when it is said to
lie dormant. In this state of the intellect, it is lowered to and confined
in the earth.

cit-prakAza-prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||

.

svayam spanditayA

*by its own state of Vibration*

a-spanda-cittvAt

*thru its condition of nonvibrant Consciousness *

citi mahA-nabha:

*in Consciousness a great sky *

cit-prakAza-prakAza: hi

*for the radiance of radiant Consciousness *

jagat asti ca na_asti ca

*the world both is and is.not *

*. *

*vlm.68. The world is in motion by the force of the Intellect, in whose

great vacuity it is settled; it is lighted by the light of that Intellect,
and is therefore said to be both existent as well as inexistent by itself.

* svayam spanditayA *by its own state of Vibration*a-spanda-cittvAt *thru
its condition of nonvibrant Consciousness *citi mahA-nabha: *in
Consciousness a great sky *cit-prakAza-prakAza: hi *for the radiance of
radiant Consciousness *jagat asti ca na_asti ca *the world both is and
is.not *

चिद्.आकाश.एक-शून्यत्वम् जगद् अस्ति च नास्ति च ।

cit.AkAza.eka-zUnyatvam jagat_asti ca na_asti ca |

चिद्.आलोक-महारूपम् जगद् अस्ति च नास्ति च ॥३।१४।६९॥

cit.Aloka-mahArUpam jagat_asti ca na_asti ca ||3|14|69||

.

*Consciousness-Space,*

*the emptiness of One,*

*is the world*

*and the world is not*

*.*

*Consciousness-light,*

*the great-Form of That,*

*. *

cit.*Consciousness*-.AkAza.*Space*-eka.*only/one*-zUnyatva.*empty.vacuity-*m

jagat asti ca na_asti ca - *the world is o&r it.is <http://it.is> not*

cit.Aloka-mahArUpam

jagat asti ca na_asti ca - *the world is o&r it.is <http://it.is> not*

*. *

*vlm.69. Like the vacuity of that Intellect, the world is said now to exist

and now to be inexistent; and like the light of that Intellect, it now
appears and now disappears from view.

चिन्मारुत-परिस्पन्दो जगद् अस्ति च नास्ति च ।

cit.mAruta-parispanda:_jagat_asti ca na_asti ca |

चिद्घन-ध्वान्त-कृष्णत्वम् जगद् अस्ति च नास्ति च ॥३।१४।७०॥

cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca ||3|14|70||

.

*when the Conscious.wind blows*

*the world is*

*and the world is not*

*.*

*in the pitch-darkness of the Conscious.cloud,*

*the world is*

*and the world is not*

*. *

cit.mAruta-parispanda: jagat_asti ca na_asti ca |
cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca

.

*vlm.70. Like the fleeting wind which is breathed by that Intellect, the

world is now in existence and now inexistent; and like the cloudy and
unclouded sphere of that Intellect, the world is now in being and now a not
being.

cit-kajjala-rajas-taila-paramANu: jagat-krama: ||3|14|71||

.

cit.*Consciousness*-arka.*sun/star-*Alokana.*looking.at/beholding
<http://looking.at/beholding>*-divasa.*day/heaven-*:

jagat.*world-* asti.*is/exists*- ca.*too*- na.*not*- asti.*is/exists*- ca.
*too*- |

cit.*Consciousness*-kajjala.*xxx-*raja:-*xxx-*taila.*xxx-*paramANu.*xxx -*

jagat.*world-*krama.*process/order*

*. *

*in the sun of Consciousness,*

*and in the light of the Sun,*

*the world is, and the world is not*

*:*

*when chit becomes a cloud of smoke in the Primal Atom,*

*the world goes-on*

*.*

*vlm.71. Like the broad daylight of that Intellect, the world is now in

existence, and like the disappearance of that light, it now becomes
nothing. It is formed like colyrium from the particles of the oil of the
rajas quality of the Intellect.

चिद्.अग्न्य्.औष्ण्यम् जगल्.लेखा जगच् चिच्.छङ्ख-शुक्लता ।

cit.agni.auSNyam jagat.lekhA jagat_cit.zaGkha-zuklatA |

जगच् चिच्.छैल-जठरम् चिज्.जल-द्रवता जगत् ॥३।१४।७२॥

jagat_cit.zaila-jaTharam cit.jala-dravatA jagat ||3|14|72||

.

*Consciousness** is **the heat of Agni's fire**–*

jagat.lekhA - *the World-painting – *

jagat.*world-*

cit.*Consciousness*-zaGkha.*conch-*zukla.*white/bright.half-*tA-*ness* *–*

jagat.*world-*

cit.*Consciousness*-zaila.*stone/rock-*jaThara.*belly/womb-*m –

cit.*Consciousness*-jala.*water*-drava.*flowing*.tA-*ness **–*

jagat.*world**. *

*Consciousness *

*–**as heat is for Agni, the Lord of Fire**–*

*is the World-painting*

*.*

*of **the chit-trumpet*

*the world's the blare;*

*of a** mountain the hardness*

*.*

*the water of chit is the flowing of the world*

*.*

*vwv.1354. The heat of the fire of Consciousness is the series of worlds.

The world is the whiteness of the conch-shell that is Consciousness. The
world is the interior of the mountain of Consciousness. The world is the
fluidity of the water of Consciousness.

*VA: as heat to fire, whiteness to shell, hardness to mountain, fluidity to
water, so world is related to Consciousness. *AS: The world is the heat of
the cit fire, etc.
* cit.agni.auSNyam *Consciousness**–**as heat is for Agni, the Lord of Fire*
*–*jagat.lekhA - *the World-painting - *jagat.*world-*cit.*Consciousness*
‑zaGkha.*conch‑*zukla.*white/bright.half-*tA-*ness* *-* jagat.*world-* cit.
*Consciousness*-zaila.*stone/rock-*jaThara.*belly/womb-*m - cit.
*Consciousness*-jala.*water*-drava.*flowing*.tA-*ness **-* jagat.*world**. *

जगच् चिद्.इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।

jagat_cit.ikSu-mAdhuryam cit-kSIra-snigdhatA jagat |

जगच् चिद्.धिम् अशीतत्वम् चिज्.ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥

jagat_cit.dhim a-zItatvam cit.jvAlA-jvalanam jagat ||3|14|73||

.

*the world is sweetness,*

*Consciousness is the sugarcane that sweetens it*

*.*

*Consciousness is the milk of which*

*the world is cream*

*.*

*the world is the warmth*

*of conscious thought*

.

*and of the flame of Consciousness*

*the world's the heat*

*.*

jagat cit.ikSu-mAdhuryam cit-kSIra-snigdhatA jagat jagat_cit.dhim
a-zItatvam cit.jvAlA-jvalanam jagat

.

* readers who know only homo.milk should see a transparent carton

with a few cm. of cream at the top.

the cream separates from the milk by.itself

and rises to the top.

*vwv.The world is the sweetness of the sugarcane of Consciousness. The

world is the wetness of the milk of Consciousness. The world is the
sweetness of the honey of Consciousness. The world is the bracelet of the
flame of Consciousness.

*vlm.73. The sweetness of the world, is derived from the sugar of the

intellect, and its juiciness from the milk in the divine mind; its coldness
is from the ice, and its heat from the fire contained in the same. (i.e.
The divine Intellect is the material cause (upAdAna kArana) of the world).

जगच् चित्-सर्षप-स्नेहो_वीचिः चित्-सरितज् जगत् ।

jagat_cit-sarSapa-sneha:_vIci:_cit-sarita:_jagat |

जगच् चित्-क्षौद्र-माधुर्यम् जगच् चित्-कनक.अङ्गदम् ॥३।१४।७४॥

jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka.aGgadam ||3|14|74||

.

*the world is the Concious oil of mustard.seed *

*the Concious flowing waves of Ocean are the world *

*the world is the Concious sweetness of honey *

*the world is the Concious gold in a ring*

*. *

jagat_cit-sarSapa-sneha: vIci:_cit-sarita:_jagat
jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka.aGgadam

.

*vlm.74. The world is oily by the mustard seeds contained in the Intellect;

and billowy in the sea of the divine mind. It is dulciate by the honey and
aureate by the gold contained in the same.

जगच् चित्-पुष्प-सौगन्ध्यम् चिल्.लता.अग्र-फलम् जगत् ।

jagat_cit-puSpa-saugandhyam cit.latA.agra-phalam jagat |

चित्-सत्ता एव जगत्-सत्ता जगत्-सत्ता एव चिद्.वपुः ॥३।१४।७५॥

cit-sattA_eva jagat-sattA jagat-sattA_eva cit-vapu: ||3|14|75||

.

*the world is the aroma of chit-flowers*

*a fruiting chit-vine is the world*

*for chit-Suchness is World-Suchness*

*world-Suchness is the embodied chit*

.

jagat_cit-puSpa-saugandhyam -* the world is the fragrant flowering of
**Consciousness
- *

cit.latA.agra-phalam jagat – *hanging from its vine as its fruit is the
world - *

cit-sattA_eva jagat-sattA – *its state of Being is also the world's state
of Being - *

jagat-sattA_eva cit-vapu: *- the world's state of Being is also the
vapu.Body of **Consciousness*

*. *

*vwv.1362 The world is the fragrance of Consciousness. The existence of

Consciousness is alone the existence of the world. The existence of the
world is alone the form of Consciousness.

*vlm.75. The world is a fruit of the tree of Intellect, and its fragrance

is derived from the flowers growing in the arbour of the mind. It is the
ens of the Intellect, that gives the world its entity, and it is the mould
of the eternal mind, that gives its form.

अत्र भेद-विकार.आदि नखे मलम् इव स्थितम् ।

atra bheda-vikAra.Adi nakhe malam iva sthitam |

इति इदम् सन्मयत्वेन सद्.असद् भुवन.त्रयम् ॥३।१४।७६॥

iti idam sat.mayatvena sat.asat_bhuvana.trayam ||3|14|76||

.

*these various distinctions of form are **like dirt under a fingernail,*

*impurity in the not-space;*

*thus this, composed of sat.reality, is a really.unreal triple world*

*.*

atra bheda-vikAra.Adi nakhe malam iva sthitam | iti idam sat.mayatvena

sat.asat_bhuvana.trayam -

.

* here I read a pun: 'like dirt under a fingernail", and "like an impurity
in not-space" YV has the fingernail; Mo has <na khe> not in kha.space.

*vwv.1362/76a. The existence of Consciousness is alone the existence of the

world. The existence of the world is alone the form of Consciousness. Here,
difference, change etc, do not exist as impurity (does not exist) in the
sky.

*VA: Here is no distinction, change etc, as impurity does not stay in

space. This world consists of Sat only, and so this triple world is both

existing and non-existing. *AS: I agree.
*vlm.76. The difference is, that this world is changeful, while the clear

atmosphere of the Intellect has no change in it; and the unreal world
becomes real, when it is seen as full of the Divine spirit.

*moT. > ... ¶ phalitam Aha atra bhedavikArAdi na khe malam iva sthitam ||

अविकल्प-तद्.आत्मत्वात् सत्ता.असत्ता.एकआ एव च ।

a-vikalpa-tat.AtmatvAt sattA.a.sattA-ekatA eva ca |

अवयव.अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥

avayava.avayavitA zabda.Arthau zaza-zRGgavat ||3|14|77||

.

*from its Self-nature as devoid of distinctions,*

*such as Suchness, unSuchness, and Oneness*

*—**quibbles of quibbles —*

*come such words,*

*as resonant as Rabbit-Horns*

*.*

a-vikalpa-tat.AtmatvAt sattA.a.sattA-ekatA eva ca | avayava.avayavitA
zabda.Arthau zaza-zRGgavat

*. *

*vwv.1360. On.account.of (the world) being of the nature of Consciousness

without change, the oneness of existence and non-existence and the state of
being a limb and the wholeare word-meanings similar to a hare's horn.

अनुभूत्य् अपलापाय कल्पितो यैर् धिग् अस्तु तान् ।

anubhUti.apa.lApAya kalpita:_yai:_dhik_astu tAn |

न विद्यते जगद् यत्र स-अद्र्य्.अब्ध्य्.उर्वी.नदि.ईश्वरम् ॥३।१४।७८॥

na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi.Izvaram ||3|14|78||

.

*shame on them who invent such babble*

*!*

*there is not any world*

*with mountains, ocean waves and river gods*

*. *

anu.bhUti.*after-* .apa.lApAya kalpita:_yai:_dhik_astu tAn na vidyate
jagat_yatra

sa=adri.abdhi.urvI.nadi.Izvaram

*. *

*AS: Whoever created these word complexes leading to the removal of true
experience (anubhUti.apalApAya). ... whereas the world dominated by

(Izvaram) mountains, oceans, earth and rivers does not exist.

चिद्.एकत्वात् प्रसङ्गः स्यात् कस् तत्र इतर-विभ्रमः ।

cit.ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |

शिला-हृदय-पीना अपि स्वाकाशे विशदा एव चित् ॥३।१४।७९॥

zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

.

*from the chit-Oneness*

*this happens*

*what else is the delusion there?*

*tho solid as the heart of stone*

*in its own space*

*it is only clear **Consciousness*

*.*

cit.ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: zilA-hRdaya-pInA_api
sva.AkAze vizadA_eva cit

*. *

*AS: ... cit being unique why would there be this confusion of attaching it

with other things. The second line is also to be connected with the next
verse.

*vlm.79. The intellect being an unity, cannot be mistaken for a part of any

thing; and though it may become as solid as a stone, yet it shines brightly
in the sphere of its vacuity.

padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

.

*it bestows, within, complete peace*

*—*

*a foundation solid as stone.*

*in that space thronging with meaning *

*you are a space.born speck*

*.*

.DС. Akazajo mala: It is total inward peace, steady as a rock in

essence-space, “you” is a space-born dust (particle)

*AS: As explained, the first line continues to state that the cit holds

everything in a quiet state inside itself. in other words, whatever is
outwardly changing is fixed in its true existence in cit.

सत्ता.असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।

sattA.a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |

पल्लव.अन्तर-लेख.ओघ-सन्निवेश.वद् आततम् ॥३।१४।८१॥

pallava.antara-lekha.ogha-sanniveza.vat_Atatam ||3|14|81||

.

*existence, non.existence, self.ness, you.ness, me.ness*

*—*

*they have no connection with you*

*as the lines in a leaf are not separate from the leaf*

*.*

sattA.a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te

pallava.antara-lekha.ogha-sanniveza.vat_Atatam

*. *

*vlm.81. As the lines on the leaves of trees, are neither the parts of the

leaves nor distinct from them, so the world situated in the Intellect, is
no part of it nor separate from it.

*AS: This impurity from the cit space only lives in the space of word

meanings (padArthanikarAkAze),
these differentiations of existence, non existence, self, you, me don't
really exist at all.

अन्य.अनन्य.आत्मकम् इदम् धत्ते ऽन्तश् चित्.स्वभावत: ।

anya.an.anya=Atmakam idam dhatte anta: cit-svabhAvata: |

समस्त-कारण.ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥

samasta-kAraNa-oghAnAm kAraNa.Adi pitAmaham ||3|14|82||

.

*itself*

*—the other & not.other—*

*bestows*

*this*

*—as Consciousness becomes its selves—*

*of whole oceans of causation*

*the causal process*

*is*

*the Grandfather*

*.*

anya.an.anya=Atmakam idam

dhatte anta: cit-svabhAvata:

samasta-kAraNa-oghAnAm

kAraNa.Adi pitAmaham x

*vlm.82. No detached soul is of heterogenous growth, but retains in its

nature the nature of the intellect, and brahmA is the primary cause of
causes. (Hence called Hiranyagarbha.) . The conceptualism of Europe, is a
doctrine between Realism and Nominalism and betwixt Idealism and
Relationism. The realist says, universal genera are real and independent
existences; but the nominalist (like the PratyaksAvAdi) says that things
only exist and universals are Flatus venti-pralApa. [VLm means "not worth a
fart". jd]

na ca_a-sattvam a-cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||

.

*chitta*

*the Affective mind*

*is*

*of its own nature*

*the causal self*

*—*

*because it is the experience of the chit.Conscious & it is not unSuchness*

*as evidenced by the presence of the root >chit in a-cet-ya – inconceivable*

*. *

sva.bhAvata:

kAraNa.Atma-cittam

cid-dhi.anubhUti=tas

na ca_a-sattvam a-cetyAyA: cita: vAcA_api sidhyati

*. *

*VA: Consciousness is self-existing self-cause, because it is experienced

in conscous thoughts.

It cannot be said Cosnsciousness is non-existent because of its
non-perception.

*AS: Indeed (hi) citta the mind is essentially the same as its cause the

cit. Because the cit is beyond experience, its non existence cannot be
established by declaration of experience (to the contrary).

*vlm.83. The mind is of its own nature a causal principle, by reason of its

notion of the Intellect; but its existence is hard to be proved, when it is
insensible and unconscious of the intellect.

*यद* अ*स्ति **तद्* उ*देति* इ*ति **दृष्टम् **बीजाद्* इ*व* अ*ङ्कुरः *
*॥३।१४।८४॥*

*yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||*

*.*

*"what is That comes.out"*

*so it is seen*

*as*

*the shoot sprouting from a bean*

*.*

*vlm.84 Whatever is in the root comes out in the tree, just as we see seeds

shoot forth in plants of its own species.

गगन इव सु.शून्य-भेदम् अस्ति

gagana* iva su.zUnya‑bhedam asti

त्रि.भुवनम् अङ्ग महाचितो ऽन्तर् अस्याः ।

tri.bhuvanam aGga mahAcita:_antar asyA: |

परम.पद-मयम् समस्त-दृश्यम्

parama-pada.mayam samasta-dRzyam

त्व् इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥

tu_idam iti nizcayavAn bhava.anubhUte: ||3|14|85||

.

*as.if within the spacious sky*

*quite devoid of distinctions*

*this Triple World*

*OK*

*within this Great Consciousness*

*from all-emptiness*

*there is distinction of this Triple World—yes, indeed,*

*the Great chit, the All-Percept made of the Supreme*

*seems Such to us, struck by experience of being*

*.*

gagana* iva su.zUnya‑bhedam asti tri.bhuvanam aGga mahAcita:_antar asyA:
parama-pada.mayam samasta-dRzyam tu_idam iti nizcayavAn bhava.anubhUte:

*. *

*AS: My dear (aGga) this triple world is undifferentiated and empty

(suzUnyabhedam) like the space and it is in this great cit the brahman
mind; from experience be sure that (anubhUte: nizcayavAn bhava ) that all
the visible world is just the great brahma (paramapadamayam samastadRzyam).
rAma is being advised to see for himself the truth of what was declared
above.

#aGga ind. a particle implying attention, assent [aGgI.kR] or desire, and
sometimes impatience, it may be rendered, by well; indeed, true, please
[OK?], rather quick; kim aGga, how much rather!

*vlm.85. All the worlds are as void as vacuity, and yet they appear

otherwise, as they are situated in the Great Intellect. All this is the
seat of the Supreme, and you must know it by your intellection.

*VASISHTHA said—*

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

iti uktavati_atha munau divasa: jagAma

सायम्तनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina: jagAma |

स्नातुम् सभा कृत-नमस्करणाम् जगाम

snAtum sabhA kRta-namaskaraNAm jagAma

श्याम.अक्षये रवि-करैश् च सह आजगाम ॥३।१४।८६॥

zyAma.akSaye ravi-karai: ca saha_AjagAma ||3|14|86||

.

*the muni having said his say, now the day departed;*

*and to their homes, for the evening rites, they all departed;*

*for the sacred bath the Assembly, bowing, departed;*

*the darkness stirred as the last rays of the sun departed*

*.*

iti uktavati_atha munau divasa: jagAma sAyaMtanAya vidhaye_astamina: jagAma
snAtum sabhA kRta-namaskaraNAm jagAma zyAma.akSaye ravi-karai: ca
saha_AjagAma

.

*vlm.86. As the muni spake these words, the day declined to its evening

twilight. The assembly broke with mutal salutations, to perform their
vesperal ablutions, and met again at the court hall with the rising
sunbeams, after dispersion of the nocturnal gloom,

*.*

*o*ॐ*m*

.

Group Page

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Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM3015 TALE OF THE TOMB THE RAJA AND HIS QUEEN 1.AP22 .z31

https://www.dropbox.com/s/3nvupy4t4lhkb2v/fm3015%201.ap22%20TALE%20OF%20THE%20TOMB%20the%20rAjA%20and%20his%20Queen%20.z31.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0

+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sun, Apr 21, 2019 at 8:31 PM jivadas <das....@gmail.com> wrote:

>
>
> DAILY READINGS mn 222 April, 2019
>
> fm5052 2.ap21..23 uddAlaka's ENQUIRY .z70
>
>
> https://www.dropbox.com/s/jao7vbb9qdruh96/fm5052%202.ap21..23%20uddAlaka%27s%20ENQUIRY%20.z70.docx?dl=0
>
> fm7064 ap20-21-22 Song of the Sorceress .z71
>
>
> https://www.dropbox.com/s/mmz965szc1sm62s/fm7064%20ap20..22%20Song%20of%20the%20Sorceress%20.z71.docx?dl=0
>
> fm3015 1.ap21 TALE OF THE TOMB the rAjA and his Queen .z31
>
>
> https://www.dropbox.com/s/3nvupy4t4lhkb2v/fm3015%201.ap21%20TALE%20OF%20THE%20TOMB%20the%20rAjA%20and%20his%20Queen%20.z31.docx?dl=0
>
>
>
>
>
> fm3014 1.ap19..21 Grandfather brahmA Evolves .z86
>
>
> https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap19..21%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0
>
>
>
>
>

> *O**ॐ*m
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
> *Grandfather Brahmâ Evolves*
>
>
>
> *Vasishtha said—*

>
> 3.14.1
>
> इत्थम् जगद्~अहम्ता.आदि-दृश्य-जातम् न किञ्चन ।
>
> ittham jagat~ahaMtA.Adi-dRzya-jAtam na kimcana |
>
> अजातत्वाच्_च न_अस्त्य्_एव यच्_च_अस्ति परमा_इव तत् ॥३।१४।१॥
>
> ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|o1||
>
> .
>

> *and so the world*
>
> *is born as dRshya.Percepts like "I" and "you"*
>
> *and nothing else*
>
> *but since it is unborn*
>
> *it is not.at.all anything like That Supreme*
>
> *.*
>
> ittham*.so**/in.such.a.way-* jagat.*world-*~ahamtA.*"I"ness*.Adi.
> *beginning.with/&c-*.-dRzya.*Sight/Percept-*.-jAta.*born/happened-*.m na.
> *not*- kimcana.*anything/whatever*-
>
> *from/thru*.ajAtatva-*conditioned*.*Ignorance-*At ca.*too*- na.*not*.*x*-
> asti.*is/exists*- eva.*very**/only* - yat_ca_asti – *and what is
> (ahamtA."I"ness) is- * paramA_iva - *as.if* *Absolute* is - tat.*that*
> .one-
>
> *. *

>
> ~vlm. In this manner the visible world, myself, thyself and all other
> things are nothing; all these being unmade and unborn are inexistent: it is
> the Supreme spirit only that is existent of itself.
>

> * ittham*.so**/in.such.a.way-* jagat.*world-*~ahamtA.*"I"ness*.Adi.
> *beginning.with/&c-*.-dRzya.*Sight/Percept-*.-jAta.*born/happened-*.m na.
> *not*- kimcana.*anything/whatever*- *from/thru*.ajAtatva-*condition**ed*.
> *Ignorance-*At ca.*too*- na.*not*.*x*- asti.*is/exists*- eva.*very**/only*
> - yat_ca_asti – *and what is (ahamtA."I"ness) is- * paramA_iva - *as.if*
> *Absolute* is - tat.*that*.one-

>
>
>
> 02
>
> परमाकाशम् एव_आदौ जीवताम् चेतति स्वयम् ।
>
> paramAkAzam eva_Adau jIvatAm cetati svayam |
>
> निःस्पन्द~अम्भोधि-कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥
>
> ni:spanda~ambhodhi-kuhare salilam spandatAm iva ||3|14|02||
>
> .
>

> parama.AkAza.*Absolute.Space*-m eva.*very**/only* Adau.*in.the.beginning-*
> jIvatA.*state of Living-*m - cetati.*conceiving-* svayam.*itself* | ni:.
> *x-*spanda~ambhodhi-kuhare salilam spandatAm iva ||3|14|02||
>
> .
>
> *absolute Space*
>
> *in the beginning*
>
> *conceives itself a life*
>
> *as.if there were a wave that stirs *
>
> *in the unmoving waters of the deep*

>
> ~vlm.2. The primeval vacuous soul is awakened at first of itself, and by
> its own energy from its quietness, and begins to have a motion in itself
> like the troubled waters of the deep.
>

> #*nis* - ind. - *out, forth, away* &c. (rarely used as an independent
> word [e.g. AV&c]; mostly as a *prefix* to *verbs* and their derivatives
> [forex niH>kSi &c. below], or to *nouns* in the sense, "out.of",
> "away.from" or that of a privative or negative adverb = <a.*without*>,

> "destitute of", "free from", "un-" [cf. nir-artha, nir-mala &c.], or that
> of a strengthening particle "thoroughly, "entirely", "very"
> [cf. nih-zUnya, niS-kevala, nir-muNDa]; it is liable to be changed
> to #ni:, #nir, #niz, #niS, and #nI; cf. above and below).
>
>
>
> 03
>
> आकाश-रूपm aजहद्_एवम् वेत्ति_इव हृद्यताम् ।
>
> AkAza-rUpam ajahat_evam vetti_iva hRdyatAm |
>
> स्वप्न-संकल्प-शैल.आदाव्_इव चिद्-वृत्तिर्_आन्तरी ॥३।१४।३॥
>
> svapna-samkalpa-zaila.Adau_iva cit-vRtti: AntarI ||3|14|03||
>
> .
>
> AkAza-rUpam ajahat x
>

> evam vetti iva hRdyatAm *x*
>
> svapna-samkalpa-zaila.Adau x
>
> iva cit-vRtti: AntarI *x *
>
> *. *
>
> *the Space-Form, as it were, thus knows what's in its Heart *
>
> *just as the motion of the chit.Consciousness*
>
> *within*
>
> *manifests dreams of mountains, and much other stuff*
>
> *.*

>
> ~vlm.3. It then begins to reflect in itself, as in a dream or in
> imagination, without changing its vacuous form, which is likened to a rock
> with the inward faculty of thought.
>

> *x*
>
> xx*1.12.1 *02 03

>
>
>
> 04
>
> पृथ्व्य्.आदि-रहितो देहो यो विराड्.आत्मको महान् ।
>
> pRthvy.Adi-rahita:_deha:_ya:_virAT.Atmaka:_mahAn |
>
> आतिवाहिक* एव_असौ चिन्मात्र~अच्छ-नभो~मय: ॥३।१४।४॥
>
> AtivAhika* eva_asau cit.mAtra~accha-nabha:~maya: ||3|14|04||
>
> .
>

> *devoid of earthen elements, there's a body—the Great virAJ*
>
> *.*
>
> *it *
>
> *is *
>
> *the AtivAhika Traveler,*
>
> *the Subtle Body,*
>
> *consisting only of the clear sky of chit-Consciousness*
>
> *.*

>
> ~vlm.p.4 The body of the great god_virAj_("Untainted") is also devoid of
> any material form, whether earthly or any other elemental shape. It is
> purely a spiritual, intellectual and ethereal form, as transparent as the
> ether itself.
>
>
>
> pRthvy.Adi-rahita:_deho
>
> ya:_virAT.Atmaka:_mahAn |
>
> AtivAhika* eva_asau
>

> cit.mAtra~accha-nabha:~maya: * -* *x *
>
> *. *
>
> * #*virAj*, विराज् virAT m/f. - the first progeny of #brahmA (brahmA

> having divided his own substance into male and female, produced from the
> female the male power virAj, who then produced the first manu,
> svayam.bhuva, who then created the ten prajApati Grandfathers • #virAj, as
> a sort of secondary creator, is sometimes represented as born from #puruSa,
> and #puruSa from him • being elsewhere, however, identified with #prANa) •
> (in vedAnta) N. of the Supreme Intellect located in a supposed aggregate of
> gross bodies (= #vaizvAnara, q.v), Vedântas • the #AtivAhika Subtle Body:
> pRthvy.Adi-rahito deho yo virAD.Atmako mahAn | AtivAhika eva asau
> cinmAtra~accha-nabhomaya:. y3014.004.
>
>
>
> 05
>
> अक्षयः स्वप्न-शैल.आभः स्थिर-स्वप्न-पुर.उपमः ।
>
> akSaya: svapna-zaila.Abha: sthira-svapna-pura~upama: |
>
> चित्रकृत्=स्थिर-चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥
>
> citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|05||
>
> .
>
> akSaya: svapna-zaila.Abha:
>
> sthira-svapna.pura~upama: |
>

> citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: * -* *x *
>
> *. *
>
> *it *
>
> *is*
>
>
>
> *unshakeable*
>
> *like a mountain seen in a dream*
>
> *as strong as a dream.city *
>
> *: *
>
> *a city surrounded by besieging armies*
>
> *. *

>
> ~vlm.p.5 It is without decay, steady like a rock, and as airy as a city
> seen in a dream. It is inert as the line of a regiment painted in a
> picture.
>
> ~AS: It is stable (akSaya:) appearing like a (an abstract) mountain in a
> dream (svapna-zailAbha:), or like a (detailed) city visible in a stable
> dream (sthira-svapna-puropama:), like an image of a colorful army
> (citra-sainya-samAkRtiH) fixed in the mind of the painter
> (citra-kRt-sthira-citta-stha).
>
>
>
> 06
>
> अनिखात-महास्तम्भ-पुत्रिक~ओघ-सम-उपमः ।
>
> a.nikhAta-mahA.stambha-putrika.ogha-sama.upama: |
>
> ब्रह्म.आकाशे अनिखात.आत्मा सुस्तम्भे सालभञ्जिकः ॥३।१४।६॥
>
> brahma.AkAze a.nikhAta.AtmA sustambhe sAla-bhaJjika: ||3|14|06||
>
> .
>

> *it is a pillar in the space of the brahman.Immensity *
>
> *with a multitude of figures*
>
> *carved and uncarved*
>
> *there in the middle of the room*
>
> *. *

>
> ~vlm.p.6 All other souls are like pictures of dolls and puppets painted,
> and not engraved, on the body of_virAj_like on a huge pillar. He, standing
> as an uncarved column in the empty sphere of brahma, represents all souls
> (and not bodies) as they are mere pictures on it.
>
> ~vlm.6. All other souls are as pictures of dolls and puppets, painted and
> not engraven on the body of virAj as upon a huge pillar; and he standing as
> an uncarved column in the empty sphere of brahma, represents all souls (and
> not bodies) as they are mere pictures on it.
>
> ~VA: It is like many figures uncarved in a great pillar, uncarved Atma
> (creator brahma) in the pillar in the space of brahman.
>
> ~AS: It is like a sequence of figures appearing on a great pillar, though
> yet uncarved, like a statue in a great pillar in the brahma-space though
> unmanifest (anikhAta.AtmA)
> .
>

> anikhAta.*xxx-*mahAstambha.*GreatPillar-*putrika.*puppet/image-*ogha
> *.flood/plenty-*sama.*same/equal*-upama.*like/resembling*-: |
>
> brahmA.*Immense/*brahma*.Immensity-*a.*x-*AkAza.*Space**-*e anikhAta.*x-*
> Atma.*self/Self*- sustambha.*x-*e sAlabhaJjika.*x-*: * -* *x *
>
> *x*
>
> xx04 05 06
>
> खन् #*khan* - #*nikhan* - ni.khan निखन् 1 Par. - To dig, dig up • To

> bury, inter • ऊनद्विवर्षं निखनेन् Y.3.1 • वसुधायां निचख्नतुः R.12.3 •
> Bk.4.3 • 16.22 • To erect (as a column) • निचखान-जय-स्तम्भान् R.4.36. -
> To implant, infix, pierce into • निचखान शरं भुजे R.12.9 • 3.55 • Bk.3.8 •

> H.4.72. - #*nikhAta -* dug in, buried, fixed in the ground • dug up,
> excavated • #nikhAta*ka *- dug in a little.

>
>
>
> 07
>
> आद्यः प्रजापतिः पूर्वम् स्वयम्भूर्_इति विश्रुतः ।
>
> Adya: prajApati: pUrvam svayambhU:_iti vizruta: |
>
> प्राक्तनानाम् स्वकार्याणाम् अभावाद्_अप्य्_अकारणः ॥३।१४।७॥
>
> prAktanAnAm sva.kAryANAm abhAvAt_api_a-kAraNa: ||3|14|07||
>
> .
>

> Adya.*primal/first-*: prajApati.*xxx-*: pUrvam.*firstly/formerly*
> svayaMbhuvA-*by.the.SelfBorn*:_iti.*so* vizruta.*xxx-*: | *of/for.them*
> prAktana.*xxx-*AnAm sva.*Ur.own*.kArya*.effect**s*.ANAm *from/thru *
> abhAva.*nonBecoming/absence*.At api.*altho/even-* akAraNa.*causeless-*:
> * -* *x *
>
> *. *
>
> *the primal prajA.pati of old*
>
> *is well-known as the self-born*
>
> *: *
>
> *lacking prior karma.s*
>
> *he became*
>
> *causelessly*
>
> *.*

>
> ~vwv. 1090/3.14.7. The first Lord of creatures was formerly well-known as
> self-caused. He is causeles also on account of the absence of his own
> previous actions (or Karma).
>
> ~vlm.7. The prime Lord of creatures is said to be self-born at first, and
> he is known as the increate (brahmA), for want of his prior acts to cause
> his birth.
>

> #*prajApati *- (°jA-) lord of creatures, creator, RV. &c. &c. (N. of a

> supreme god above or among the Vedic deities [RV. (only x, 21,
> 10) ; AV. ; VS. ; Br. ] but in later times also applied to Viṣṇu, Śiva,
> Time personified, the sun, fire, &c., and to various progenitors, esp. to
> the 10 lords of created beings first created by Brahmā, viz. Marīci, Atri,

> Aṅgiras, Pulastya, Pulaka, Kratu, *Vasiṣṭha*, Pracetas or Dakṣa, Bhṛgu,

> Nārada [Mn. i, 34 ; cf. IW. 206 n. 1 ], of whom some authorities count only
> the first 7, others the last 3)
>
>
>
>
>
> 08
>
> महा-प्रलय-पर्यन्तेष्व्_आद्य-काल-पितामहाः ।
>
> mahA-pralaya-paryanteSu_Adya-kAla-pitAmahA: |
> मुच्यन्ते सर्व* एव_अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥
>
> mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|08||
>
> .
>
> mahA-pralaya-paryanteSu
>
> Adya-kAla-pitAmahA: |
> mucyante sarva* eva_ata:
>

> prAktanam karma teSu kim * -* *x *
>
> *. *
>
> *with the Great Doomsday*
>
> *all of these primal.time-Grandfathers*
>
> *become free*
>
> *in the All*
>
> *:*
>
> *for even then*
>
> *what prior karma is there for them*
>
> *? *

>
> ~vlm.8 The primeval patriarchs (progenitors) who obtain their ultimate
> liberation at the final dissolution of the world have no antecedent cause
> to be reborn as unliberated mortals.
>
>
>
> 09
>
> सो_ऽकुड्य* एव कुड्यात्मा दृश्य~अदृश्य: स्वयम्.स्थित: ।
>
> sa:_akuDya* eva kuDya.AtmA dRzya~adRzya: svayam.sthita: |
> न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥
>
> na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||
>
> .
>
> sa:_akuDya* eva kuDya.AtmA x
>
> dRzya~adRzya: svayam.sthita: x
>
> na ca dRzyam na ca draSTA x
>
> na sraSTA sarvam eva ca
>

> *not a wall but like a wall *
>
> *to be seen o**&**r unseen in his self-situation*
>
> *yet not to be the seer of the seen *
>
> *and not the creator *
>
> *but *
>
> *the All*
>
> *. *
>
> *x *
>
> *. *
>
> #*kuDyam **- *a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception
> because of the interposition of a wall" nyAya-sutra 244] • #*kuDyAtman* kuDyam

> hi rodhakatvena madhye gantum na zakyate, y3014.009 MoT.
>
> ~VA: He is unreflected, being the basis of reflection. self-existing, both
> perception and non-perception, not seen and not seer and not creator, and
> he is all of these. ~AS: The word kuDya has two very distinct meanings.
> Wall or plaster is one and curiosity is another. ~jd. MW shows "curiosity,

> *L*." The L. indicates a *L*exical (dictionary) source, without

> supporting citation. • MoT. glosses <kuDyam hi rodhakatvena madhye gantum
> na zakyate> y3014.009 MoT.
>
> ~AS: The root kuD ... means being playful like a child. So, akuDya
> probably means someone who cannot be trifled with or fathomed, yet kuDyAtmA
> the essence of understanding. He is by himself both visible and invisible.
> This means whatever is visible is just "he" yet, all the vision being an
> illusion, he is invisible. He just stays within himself. He is neither the
> visible world, nor the viewer, nor the creator, yet he is all of these (for
> there is nothing else!)
> ~vlm.9. brahma, who is the reflector of all souls, is himself invisible in
> the inward mirror of other souls: (i. e. he reflects all images in himself,
> but never casts his own reflexion upon any). He is neither the view nor the
> viewer, and neither the creation nor the creator himself.
>

> *x*

>
> xx07 08 09
>
>
>
> 10
>
> प्रति.शब्द-पदार्थानाम् सर्वेषाम् एष* एव सः ।
>
> prati.zabda-padArthAnAm sarveSAm eSa: eva sa: |
>
> तस्माद्_उदेति जीव.आली दीप.आली दीपकाद्_इव ॥३।१४।१०॥
>
> tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||
>
> .
>

> prati.*towards/near-*zabda.*word/sound**-*padArtha.*thing/meaning-*AnAm.
> *of.them* -
>
> sarveSAm.*of.all-* eSa.*this.one-*: eva.*very**/only* sa:.*that.he*-
> tasmAt.*from.that/therefore*- udeti.*arises* *a living.*jIva.ali.*bee - *
> dIpa.*lamp/light*.ali.*bee* – dIpaka.*illumin/excit.ing-*At.*from/thru*
> iva.*like**. *
>
> *the names of all things *
>
> *are only his echo*
>
> *.*
>
> *from that *
>
> *the *Jîva*-chain springs.up*
>
> *as light springs from a lamp*
>
> *. *

>
> ~VA: He is just a name, and all living beings arise as echo of this name,
> like a lamp lighted from a lamp.
>
> *AS: The pratizabda refers to the alternate words used to describe "forms"
> of brahma. It says, brahma is still their essence. Thus, though illusory in
> appearance, the world is not "empty".
> *jd. lex. and ggl. entries show pratizabda only as "echo".
>

> * prati.*towards/near-*zabda.*word/sound**-*padArtha.*thing/meaning-*AnAm.
> *of.them* -
>
> sarveSAm.*of.all-* eSa.*this.one-*: eva.*very**/only* sa:.*that.he*-
> tasmAt.*from.that/therefore*- udeti.*arises* *a living.*jIva.ali.*bee - *
> dIpa.*lamp/light*.ali.*bee* – dIpaka.*illumin/excit.ing-*At.*from/thru*
> iva.*like**. *

>
>
>
> 11
>
> संकल्प* एव संकल्पात् किल_एति क्ष्मा.आदि-वर्जित: ।
>
> saMkalpa* eva saMkalpAt kila_eti kSmA.Adi-varjita: |
>
> आदिमाद्_इव नि:शून्य: स्वप्नात् स्वप्न~अन्तरम् यथा ॥३।१४।११॥
>
> AdimAt_iva ni:zUnya: svapnAt svapna~antaram yathA ||3|14|11||
>
> .
>

> saMkalpa.*Concept*.*in/wn* - eva.*very**/only* – saMkalpa.*Concept*.At.
> *from/thru* -
>
> kila.*clearly* - eti.*going.to-* kSmA.*Earth-*Adi.*beginning.with/&c-*
> varjita.*abandoned/without -* AdimAt.*having*.*origin-* iva.*like*-
> ni:zUnya.*unempty-*: svapna.*dream*.At.*from/thru* - svapna.*dream*
> ~antara.*inner/within*-m yathA*.so/in.this.way**. *
>
> *Concepts are derived from Concepts*
>
>
> *—though without the five elements— from the first they seem unEmpty*
>
> *as.if a dream within a dream*
>
> *. *

>
> ~vlm. ... just as one dream rising in another, is equally unsubstantial as
> the first: (i. e. the products of spiritual causes, are also spiritual, by
> the rule of the homogeneity of the cause and effect).
>
> ~VA: As from the original notion arises another, without materiality, but
> seems not empty, or as a dream arising in a dream
>
> ~AS: ... every new saMkalpa is as.if straight from the original there is
> no degeneration in the succession.

> * saMkalpa.*Concept*.*in/wn* - eva.*very**/only* – saMkalpa.*Concept*.At.
> *from/thru* - kila.*clearly* - eti.*going.to-* kSmA.*Earth-*Adi.
> *beginning.with/&c-*varjita.*abandoned/without -* AdimAt.*having*.
> *origin-* iva.*like*- ni:zUnya.*unempty-*: svapna.*dream*.At.*from/thru*
> - svapna.*dream*~antara.*inner/within*-m yathA*.so/in.this.way**. *

>
>
>
> 12
>
> अस्माद्_एक-प्रतिस्पन्दाज्_जीवा: सम्प्रसरन्ति ये ।
>
> asmAt_eka-prati.spandAt_jIvA: sam.prasaranti ye |
>
> सहकारि-कारणानाm aभावाच्_च स* एव ते ॥३।१४।१२॥
>
> sahakAri-kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||
>
> .
>

> asmAt.*from/thru.this **–* eka.*x-*prati.*x-*spanda.*x-*At.*from/thru* *a
> living.s.*jIva.A: sam.*very/together*.prasaranti.*springing.forth-* ye.
> *they.**who/which-* |
>
> *of/for* sahakAri.*concurrently.Effective-*kAraNa.*Causes-*AnAm - *from/thru
> *abhAva.*nonBecoming/absence*.At ca.*too*- sa:.*that.he*- eva.*very*
> */only* te.*those.**who/which*
>
> *. *
>
> *from Grandfather prajApati*
>
> *—from that one-many=vibration—*
>
> *thru concurrent causes*
>
> *—*
>
> *all the Living.*Jîva*s arise*
>
> *.*
>
> *so they arise*
>
> *thru a state of unBecoming*
>
> *.*

>
> #saMprasaranti [saMcAram yAnti MoT 3,14.12]
>
> #saMcar saM>car P. saMcarati to go or come together, join, [concur in the
> logical sense], coincide • Caus. saMcArayati, to cause to come together,
> make to meet, bring into contact.
>
> ~vlm.12. Hence all living souls, which are evolved from the breathing of
> the Supreme Spirit, are of the same nature as their origin for want of an
> auxiliary causality.
>
> ~VA: from this one vibration came many beings, which, because of
> non-existece of their concurrent causes, are also non-existent.
>
> ~AS: The life-forms (jIvA:) that spring from the reflection of the
> original saMkalpa, due to lack of any supplemental causes, they are the
> same as He (sa: eva te.)

> * asmAt.*from/thru.this **–* eka.*x-*prati.*x-*spanda.*x-*At.*from/thru* *a
> living.s.*jIva.A: - sam.*very/together*.prasaranti.*springing.forth-* ye.
> *they.**who/which-* | *of/for* sahakAri.*concurrently.Effective-*kAraNa.
> *Causes-*AnAm - *from/thru *abhAva.*nonBecoming/absence*.At ca.*too*- sa:.
> *that.he*- eva.*very**/only* te.*those.**who/which*
>
> *x*

>
> xx10 11 12
>
>
>
> 13
>
> सहकारि-कारणानाम् अभावे कार्य-कारणम् ।
>
> sahakAri-kAraNAnAm abhAve kArya-kAraNam |
>
> एकम् एतद्_अतो न_अन्यः परस्मात्_सर्ग-विभ्रमः ॥३।१४।१३॥
>
> ekam etat_ata: na_anya: parasmAt sarga-vibhrama: ||3|14|13||
>
> .
>

> *of/for.them* sahakAri.*concurrently.Effective-*kAraNa.*Cause*-AnAm - *in/when
> * abhAva.*nonBecoming/absence-*e - *the* kArya*.effect**-*kAraNa.*Cause*-m
> |
>
> eka.*only/one*m etat.*this* *-*_ata:.*from.this/hence*- na.*not*- anya.
> *any.other-*:
>
> parasmAt.*xxx-* sarga.*xxx-*vibhrama.*confusion**/wandering*
>
> *. *
>
> *having concurrent causes*
>
> *—in the absence of constituent causes—*
>
> *the One is this, hence not another:*
>
> *from 'another' comes the delusion of creation*
>
> *. *

>
> ~vlm.13. Want of a secondary agency, produces the equality of effects with
> their cause; (as the fruits and flowers of trees, are of the same kind with
> the parent tree, unless there rises a difference in them by cause of
> engraftings). Hence the uniformity of created things, proves the conception
> of their creation by a secondary cause, to be wholly erroneous.
>
> ~AS: When there is no supplemental cause, the cause and effect are
> identical, hence the creation is no different from the para brahma.
>
> 14
>
> ब्रह्मैव_आद्यो विराड्.आत्मा विराडात्मा_एव सर्गता ।
>
> brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA |
> जीव.आकाशः स* एव_इत्थम् स्थितः पृथ्व्य्.आद्य्_असद्_यतः ॥३।१४।१४॥
>
> jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||
>
> .
>
> brahmaiva_Adya:_virAT.AtmA x
>
> virAT.AtmA eva sargatA x
> jIva.AkAza: sa* eva_ittham x
>

> sthita: pRthvi.Adi_asat_yata: * -* *x *
>
> *. *
>
> *brahmA only is the primal Self of virAj*
>
> *—**the self of virAj is this creation—*
>
> *and thus becomes this *Jîva*-Space*
>
> *based in the earthen elements*
>
> *arising from it*
>
> *. *

>
> ~vlm.14. brahmA himself is the prime soul of VirAj and self-same with him,
> and VirAj is the soul of creation and identical with it. He is the vacuous
> vitality of all; and it is from him that the unreal earth and other things
> have their rise. (VirAj is the spirit of God diffused in nature).
>
> *jd. – brahma eva Adya: virAD.AtmA brahmA only is the self of virAj
> virAD.AtmA eva sargatA the self of virAj is this creation jIvAkAza: sa*
> evettham and this jIva-Space is thus sthita: pRthvy.Ady asad yata: becomes
> based in the earthen elements from this.
>
>
>

> *Râma** said—*

>
> 15
>
> किम् स्यात्_परिमितो जीवो_राशिर्_हो_ऽनन्तक: ।
>
> kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |
>
> आहोस्विद्_अस्त्य्_अनन्त.आत्मा जीव-पिण्डो_ऽचल.उपम: ॥३।१४।१५॥
>
> Aho-svit_asti_ananta.AtmA jIva-piNDa:_acala.upama: ||3|14|15||
>
> .
>
> kim syAt parimita:_jIva:_x
>
> rAzi:_Aha:_anantaka: x
>
> Aho-svit_asti_ananta.AtmA x
>

> jIva-piNDa:_acala.upama: * -* *x *
>
> *. *
>
> *what would the measure be*
>
> *of the **Living.*Jîva*?*
>
> *is it a ray-like boundless entity?*
>
> *or is it indeed a boundless Self, a mountainous lump of life*
>
> *?*

>
> ~AS: Is a life-form (jIva) a limited entity or infinite? Or perhaps
> (Ahosvid) is the infinite soul like a mountain of life-forms. Thus, the
> question is whether the life forms are separate entities of small or large
> size or a single unit like a single organism.
> ~vlm.15. rAma said:—Tell me, whether the living soul, is a limited thing
> or an unlimited mass of life; or does the unbounded spirit of God, exist in
> the shape of a mountainous heap of living souls: (i. e. whether it is to be
> taken in a collective or integral sense, and whether it forms a
> totality—samashti_existent in the Divinity, of which all individual souls
> are either as parts vyashti or separate existences).
>

> #interj. #*Aho -* an interjection, of asking and of doubt,"Is it so?",

> "isnt it so?" + #Ahosvit – ind. an interrogative particle (often after kim

> <http://sanskritdictionary.com/?q=kim&iencoding=hk&lang=sans> - kim
> IzvarAnapekSikam Aho svid IzvarApekSam
> <http://sanskritdictionary.com/?q=kim%20%C4%AB%C5%9Bvar%C4%81%3Csrs/%3Enape%3Csrs/%3Ek%E1%B9%A3ikam%20%C4%81ho%20svid%20%C4%AB%C5%9Bvar%C4%81%3Csrs/%3Epe%3Csrs/%3Ek%E1%B9%A3am&iencoding=hk&lang=sans>,"is

> it independent of God or dependent on God?") +
>

> *x*

>
> xx13 14 15
>
>
>
> 16
>
> धाराः पयो~मुच* इव शीकरा* इव वारिधेः ।
>
> dhArA: paya:-muca* iva zIkarA* iva vAridhe: |
>
> कणास्_तप्त.आयस* इव कस्मान्_निर्यान्ति जीवकाः ॥३।१४।१६॥
>
> kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||
>
> .
>
> dhArA: payo-muca* iva x
>
> zIkarA* iva vAridhe: x
>
> kaNAs_tapta.Ayasa* iva x
>
> kasmAt_niryAnti jIvakA: xx
>

> *is it *
>
> *a cloud full of water?*
>
> *the ocean with its spray?*
>
> *a blacksmith's forge full of sparks?*
>
> *where do the *Jîva* entities come from*
>
> *? *

>
> ~vlm. ... from whence they flow, and by whom they are emitted.
>
> ~vlm.p.16 Are these individual souls like showers of rain falling from
> above, or like the drizzling drops of waves in the vast ocean of creation,
> or like the sparks of fire struck out of a red-hot iron? From where do they
> flow, and by whom are they emitted?
>
>
>
> 17
>
> इति मे भगवन् ब्रूहि जीव-जाल-विनिर्णयम् ।
>
> iti me bhagavan brUhi jIva-jAla-vi.nirNayam |
>
> ज्ञातम् एतन्_मया प्रायस्_तद्_एव प्रकटी.कुरु ॥३।१४।१७॥
>
> jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||
>
> .
>
> iti me bhagavan brUhi x
>
> jIva-jAla-vi.nirNayam |
>
> jJAtam etat_mayA prAya: x
>

> tat_eva prakaTI.kuru * -* *x *
>
> *. *
>
> *so tell me*
>
> *Lord bhagavan*
>
> *the rules of this *Jîva*-net*
>
> *:*
>
> *make it clear, so that I understand.*
>
> *explain it plainly please! *
>
> *x *
>
> *. *

>
> ~vlm.p.17 Sage, tell me the truth concerning the profusion of individual
> souls. Though I have a partial knowledge of it, I require your more
> complete and clear explanation."
>
>
>

> *Vasishtha said—*

>
> 18
>
> एक* एव न जीवो_ऽस्ति राशीनाम् सम्भवः कुतः ।
>
> eka* eva na jIva:_asti rAzInAm sambhava: kuta: |
>
> शश_शृङ्गम् समुड्डीय प्रयाति_इव हि ते वचः ॥३।१४।१८॥
>
> zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||
>
> .
>
> eka* eva na jIva:_asti rAzInAm sambhava: kuta: |
>

> zaza‑zRGgam samuDDIya prayAti_iva hi te vaca: * -* *x *
>
> *. *
>
> *in One‑only there is *
>
> *no *
>
> *Living.*Jîva
>
> *—*
>
> *from where would it appear? *
>
> *"rabbit-horns flying through limited space" *
>
> *—*
>
> *is this what you are speaking.of*
>
> *?*

>
> ~vlm. There being but one living soul of the universe, you can not call it
> a multitude. Your question therefore is quite out of place, as the query
> about the horns of hares, (which do not exist in nature).
>
> ~vlm.p.18 Vasishtha replied:—There is only one individual soul of the
> universe so you can not call it a multitude. Therefore your question is
> quite out of place, like a question about the horns of rabbits.
>
> ~AS: There is not a single jIva (in true existence), so where is the
> possibility of a heap of them? Your speech is leaping over the horn of a
> rabbit!
>
> *jd. – eka: eva One only or eke eva in the One indeed na jIva: asti there
> is no jIva rAzInAm sambhava: kuta: whence is the arising of its rays?
> zaza‑zRGgam samuDDIya Rabbit-horns, flying about prayAti iva hi te vaca: is
> this where your words are going?
>

> *x*

>
> xx16 17 18
>
>
>
> 19
>
> न जीवो_ऽस्ति न जीवानाम् राशयः सन्ति राघव ।
>
> na jIva:_asti na jIvAnAm rAzaya: santi rAghava |
>
> न चैकः पर्वत-प्रख्यो_जीव-पिण्डो_ऽस्ति कश्चन ॥३।१४।१९॥
>
> na ca_eka: parvata-prakhya:_jIva-piNDa:_asti kazcana ||3|14|19||
>
> .
>

> *there is no Living.*Jîva
>
> *nor are there '*Jîva*-rays',*
>
> *rAghava*
>
> *: *
>
> *there's no unmoving mountain:*
>
> *this bunch of Living.*Jîva*s *
>
> *does not exist*
>
> *! *

>
> ~vlm.19. There are no detached living souls, O rAma, nor are they to be
> found in multitudes any where, nor was there a mountainous heap of souls
> known to have existed at any time.
>
> #piNDa m. any round mass or heap, clod, lump, piece (cf. <ayaH-p.>,
> <mAMsa> &c.) rv. (only i.162.19 and here applied to lumps of flesh); a lump
> of food, mouthful; (esp.) a ball of rice or flour &c. offered to the pitRs
> or deceased ancestors, a zrAddha oblation; food, subsistence; any solid
> mass, the body; power, force, an army; [piNDI->bhU to become embodied,
> <cid-vedhitAni sarvANi kSaNAt piNDI-bhavanti> y3.012.030] piNDau —m.du. the
> fleshy parts of the shoulder situated above the collar-bone. y2.017.017
>
> *jd. – na jIva: asti There is no jIva na jIvAnAm rAzaya: santi there are
> no jIva-Rays rAghava o scion of raghu na ca_eka: parvata-prakhya: nor
> anything resembling a mountain jIva-piNDa: asti kazcana this lump of jIva
> is not anyhow.
>
>
>
> 20
>
> जीवशब्दार्थ-कलनाः समस्त-कलन.आन्विताः ।
>
> न_इह काश्चन सन्ति_इति निश्चयो_ऽस्तु तव_अचलः ॥३।१४।२०॥
>
> jIva-zabda.artha-kalanA: samasta-kalana.AnvitA: |
>
> na iha kA:cana santi_iti nizcaya:_astu tava_acala: ||3|14|20||
>
> .
>

> *the impulses defined as "living"*
>
> *possessed entirely of affected identity*
>
> *here*
>
> *do not exist in any way *
>
> *so*
>
> *let your doubt be still*
>
> *. *

>
> jIva-zabda.artha-kalanA: samasta-kalana.AnvitA: | na iha kA:cana santi iti
> nizcaya: astu tava acala: |
>
> ~vlm.20. Living soul is but a fictitious word, and it is heaped with many
> fictions, all of which, you must know for certain, do not apply to the
> soul.
>
> ~MoT. ... aham.bhAva.Adi=kalanAbhi: anvitA: | "na santi" || MoT 3,14.20
> ||
>
>
>
> 21
>
> शुद्ध-चिन्मात्रम् अमलम् ब्रह्मास्ति_इह हि सर्वगम् ।
>
> zuddha-cit.mAtram amalam brahmÂsti_iha hi sarvagam |
> तद्_यथा सर्व.शक्तित्वाद्_विन्दते याः स्वयम् कलाम् ॥३।१४।२१॥
>
> tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||
>
> .
>

> *pure chit.Consciousness only,*
>
> *immaculate,*
>
> *the brahman Immensity** is here omnipresent*
>
> *.*
>
> *thru its shakti.Power,*
>
> *it seems to find its constitution here*
>
> *. *

>
> zuddha-cit.mAtram amalam
>
> brahmâ_asti iha hi sarvagam |
> tat yathA sarva.zaktitvAt
>

> vindate yA: svayam kalAm * -* *x *
>
> *. *

>
> ~vwv.1277-78/3.14.21-22. There is here the all-pervading brahman which is
> stainless and is merely pure Conscousness. As that (brahman), on account of
> its all-powerful nature, itself acquires whatever parts (by ideation),
> whether formless or with form, in sucession to mere consciousness, like a
> fully blossomed creeper, it perceives only that immediately.
>
> ~vlm.21. There is but one pure and immaculate brahma, who is mere
> Intellect (chinmAtram) and all pervasive. He assumes to himself all
> attributes by his almighty power.
>
> sv. ... Because he is omnipotent, his thought-forms materialise.
>

> *x*

>
> xx19 20 21
>
>
>
> 22
>
> चिन्मात्र~अनुक्रमेण_एव सम्प्रफुल्ल-लताम् इव ।
>
> cit.mAtra~anukrameNa_eva sampraphulla-latAm iva |
> ननु मूर्ताम् अमूर्तम् वा ताम् एव_आशु प्रपश्यति ॥३।१४।२२॥
>
> nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||
>
> .
>

> *what is only Consciousness *
>
> *in this process*
>
> *grows *
>
> *like a boundless blossoming vine*
>
> *:*
>
> *so*
>
> *whether with or without form*
>
> *in Consciousness*
>
> *that very thing appears*
>
> *. *

>
> cit.mAtra~anukrameNa eva x
>
> sampraphulla-latAm iva x
> nanu mUrtAm amUrtAm vA x
>
> tAm eva_Azu pra.pazyati
>

> *x *
>
> *. *

>
> ~vlm.22. The living soul is viewed by many to evolve itself from the
> intellect into many visible and invisible forms (múrta-mútam); just as a
> plant is seen to develope itself into its fruits and flowers.
>
> ~vwv.1277-78/3.14.21-22. There is here the all-pervading brahman which is
> stainless and is merely pure Conscousness. As that (brahman), on account of
> its all-powerful nature, itself acquires whatever parts (by ideation),
> whether formless or with form, in sucession to mere consciousness, like a
> fully blossomed creeper, it perceives only that immediately.
>
>
>
> 23
>
> जीवो_बुद्धिः क्रिया-स्पन्दो मनो~द्वित्व~ऐक्यम् इत्य्_अपि ।
>
> jIva: buddhi: kriyA-spanda: mana:~dvitva~aikyam iti_api |
>
> स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥
>
> sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||
>
> .
>

> Jîva*, buddhi, active spanda energy,*
>
> *the dual/single manas.Mind*
>
> *—*
>
> *these are the manifesting self-Suchness taught in philosophy*
>
> *.*

>
> jIva: buddhi: kriyA-spanda: x
>
> mana:~dvitva~aikyam iti_api |
>
> sva.sattAm pra.kacantIm tAm x
>
> ni.yojayati vedane
>

> *x *
>
> *. *

>
> ~vlm.23. They add to their knowledge of the soul the attributes of the
> living principle, understanding, action, motion, mind and unity and
> duality, as.if these appertain to its nature.
>
>
>
> 24
>
> सा_अबुद्धा_एव भवत्य्_एवm bhवेद्_ब्रह्मैव बोधतः ।
>
> sA_a-buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |
>
> अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥
>
> a-bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||
>
> .
>

> *philosophizing ignorance*
>
> *becomes brahman when That is realized*
>
> *.*
>
> *perception does not realize*
>
> *but leads only to destruction*
>
> *.*

>
> sA_a-buddhA_eva bhavati_evam x
>
> bhavet_brahmaiva bodhata: x
>
> a-bodha: prekSayA yAti x
>
> nAzam na tu pra.budhyate xx
>
> ~VA: All this is ignorance only, knowledge is in knowing it is only
> brahman. Seeing in ignorance leads to destruction only, not realization.
>
> ~AS: The "sA" refers to brahmasattA the reality of brahma. • That reality
> when not realized (abuddhA eva) becomes illusory like this, but with
> realization, becomes brahma itself! Ignorance (abodha:) when examined
> (prekSayA) gets destroyed, and does not become "understood". • A great
> analogy appears in the next verse.
> ~vlm.24. But all this is caused by ignorance, while right understanding
> assigns them to brahma. The ignorant are bewildered by these distinct views
> (of the soul), and will not be awakened to sense.
>

> *x*

>
> xx22 23 24
>
>
>
> 25
>
> यथा_अन्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।
>
> yathA_andhakAra:_dIpena prekSyamANa: praNazyati |
>
> न च_अस्य ज्ञायते तत्त्वम् अबोधस्य_एवम् एव हि ॥३।१४।२५॥
>
> na ca_asya jJAyate tattvam a-bodhasya evam eva hi ||3|14|25||
>
> .
>

> *as blinding darkness*
>
> *by the illumination of a lamp*
>
> *is destroyed*
>
> *and not by such nonRealization is the Reality known*
>
> *so indeed*
>
> *it is*
>
> *.*

>
> yathA_andhakAra:_dIpena x
>
> prekSyamANa: praNazyati x
>
> na ca_asya jJAyate tattvam x
>
> a-bodhasya evam eva hi xx
>
> ~vlm.25. These different believers are lost (in their various views), as
> the light is lost under darkness. They will never come to the knowledge of
> truth as it is the case with the ignorant.
>
>
>
> 26
>
> एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।
>
> evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |
> सर्व-शक्तिर्_अनाद्यन्तो महाचित्-सार-रूपवान् ॥३।१४।२६॥
>
> sarva.zakti: an.Adyanta:_mahA.cit-sAra-rUpavAn ||3|14|26||
>
> .
>

> *the *Jîva*-soul is just brahman*
>
> *without parts or interior,*
>
> *all-powerful, and limitless,*
>
> *the form*
>
> *of the Great chit-Essence*
>
> *.*

>
> evam brahmÂ eva jIva.AtmA nir.vibhAga: nir.antara: |
> sarva.zakti: an.Adyanta: mahAcit-sAra-rUpavAn |
>
> ~vlm.26. Know brahmA himself as the living soul without any divisibility
> or distinction. He is without beginning or end. He is omnipotent, and is of
> the form of the great Intellect which forms his essence.
>
>
>
> 27
>
> सर्वान् अणुतया त्व्_अस्य न क्वचिद्_भेद-कल्पना ।
>
> sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |
>
> विद्यते या हि कलना सा तद्_एव_अनुभूतितः ॥३।१४।२७॥
>
> vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||
>
> .
>

> *everything that we know is just*
>
> *atomic imagining*
>
> *seen as a present moment that*
>
> *is only That, experienced*
>
> *.*

>
> sarvAn aNutayA tu asya na kva.cit bheda-kalpanA |
>
> vidyate yA hi kalanA sA tat_eva anubhUtita: |
>
> ~AS: Being an~aNu everywhere, i.e. being all pervasive, it (brahma) cannot
> be differentiated from anything. Whatever creation exists, by experience,
> it is it brahma.
> *jd. <aNu> is not a physical but a subtle Atom, in an atomic theory that
> will be developed extensively in later text. the origin of all Atoms is
> <paramANu>, the Primal Atom, which may be compared to the Singularity of
> the Big Bang.
>

> *x*
>
> xx25 26 27
>
>
>
> *Râma said—*

>
> 28
>
> rr
>
> एवमेतत्कथं ब्रह्मन्नेकजीवेच्छयाखिलाः ।
>
> evam etat katham, brahman, eka-jIva~icchayA_akhilA: |
> जगज्जीवा न युज्यन्ते महाजीवैकतावशात् ॥३।१४।२८॥
>
> jagat~jIvA* na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||
>
> .
>

> *well, brAhmaNa*
>
> *—*
>
> *if there is this One Great *Jîva
>
> *how can it be that all we multifarious *Jîva*s are not the same as him*
>
> *? *

>
> evam etat katham brahman eka-jIva~icchayA_akhilA: |
> jagat-jIvA:_na yujyante mahA.jIva-ekatA-vazAt |
>
> ~vlm.28. rAma asked:—How comes it, O BrAhman? that the totality of the
> living souls in the world, is guided by the will of one universal soul,
> which governs the whole, and to which all others are subject.
>
>
>

> *Vasishtha said—*

>
> 29
>
> महा.जीवात्म तत् ब्रह्म सर्व-शक्तिमय-आत्मकम् ।
>
> mahA-jIva.Atma tat brahma sarva-zakti.maya-Atmakam |
> स्थितम् तथा_इच्छम् एव_इह निर्विभागम् निरन्तरम् ॥३।१४।२९॥
>
> sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||
>
> .
>

> *that Great *Jîva
>
> *is only the brahman.Immensity*
>
> *the all.shakti-made=entity*
>
> *is just manifest Wish or Will, without distinctions or divisions*
>
> *...*
>
> mahA.*great*-#jIva.Atma.*Living.Self* -

>
> tat brahma x
>
> sarva.zakti.maya.Atmakam x
> sthitam tathA_iccham eva_iha x
>
> nir.vibhAgam nir.antaram xx
>
> ~vlm. brahmA the great living soul and Omnipotent power, remained from
> eternity with his volition (satya sankalpa—fixed determination) of
> creation, without partition or alteration of himself.
>
>
>
> 30
>
> यद्_एव_इच्छति तत् तस्य भवत्य्_आशु महात्मनः ।
>
> yat_eva_icchati tat tasya bhavati_Azu mahAtmana: |
>
> पूर्वम् तेनेष्टम् इच्छादि ततो द्वित्वमुदेति तत् ॥३।१४।३०॥
>
> pUrvam tena_iSTam icchA.Adi tata:_dvitvam udeti tat ||3|14|30||
>
> .

> *...*
>
> *but*
>
> *whatever it wishes*
>
> *that quickly happens for that great soul*
>
> *.*
>
> *firstly*
>
> *the wish is wished,*
>
> *and then,*
>
> *from That,*
>
> *duality appears*
>
> *.*

>
> yat_eva_icchati tat tasya x
>
> bhavati_Azu mahAtmana: x
>
> pUrvam tena iSTam icchA.Adi x
>
> tata:_dvitvam udeti tat
>

> *x *
>
> *. *

>
> ~vlm.30. Whatever is wished by that great soul, comes to take place
> immediately. The wish it formed in its unity at first, became a positive
> duality at last. Then its wish "to be many" (Aham bahu syam), became the
> separate existences afterwards.
>

> *x*

>
> xx28 29 30
>
>
>
> 31
>
> पश्चाद्_द्वित्व-विभक्तानाम् स्व.शक्तीनाम् प्रकल्पितः ।
>
> pazcAt_dvitva-vibhaktAnAm sva.zaktInAm prakalpita: |
>
> अनेन_इत्थम् हि भवता इत्य्_एवम् तेन क्रिया-क्रमः ॥३।१४।३१॥
>
> anena_ittham hi bhavatA_iti_evam tena kriyA-krama: ||3|14|31||
>
> .
>

> *just so, conceived by your own shakti.Power, **disparate in duality *
>
> *thru This, things come to be*
>
> *.*
>
> *and from That the process of Action grows*
>
> *.*

>
> pazcAt_dvitva-vibhaktAnAm x
>
> sva.zaktInAm prakalpita: x
>
> anena_ittham hi bhavatA_iti x
>
> evam tena kriyA-krama: xx
>
> ~vlm.31. All these dualities of his self-divided powers (the different
> living souls), had their several routines of action allotted to them, as
> "this is for that"; meaning "this being is for that duty, and such action
> is for such end".
>
>
>
> 32
>
> तम् विना_अन्.उदये त्व्_आसाम् प्रधाआ_इच्छा_एव रोहति ।
>
> tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |
>
> शक्त्या ह्य्_अजातया ब्राह्म्या नियमो_ऽयम्_प्रकल्पितः ॥३।१४।३२॥
>
> zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||
>
> .
>
> tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |
>

> zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: * -* *x *
>
> *. *
>
> *to that baseless unarisen concept*
>
> *the Primal Wish indeed gives strength*
>
> *:*
>
> *by the unborn brahmA-shakti this control is conceived*
>
> *.*

>
> ~AS: Even though these powers do not arise without actions (kriyAkrama:
> described earlier), if they do, then that happens due to the dominant wish
> (pradhAna~icchA) of brahman. The brahman power has set down this process.
> (niyama: ayam prakalpita:).
> ~vlm.32. Thus though there can be no act without exertion, (by the general
> rule, as in the case of mortals), yet the predominant will of brahma, is
> always prevailing without its exertion to action.
>
>
>
> 33
>
> यस्या* जीव~अभिधानायाः शक्त्या या_इच्छा फलत्य्_असौ ।
>
> yasyA* jIva~abhidhAnAyA: zaktyA yA icchA phalati_asau |
>
> प्रधान-शक्ति-नियम~अनुष्ठानेन विना न तु ॥३।१४।३३॥
>
> pradhAna-zakti-niyama~anuSThAnena vinA na tu ||3|14|33||
>
> .
>

> *there is no *Jîva* anyhow*
>
> *but what's defined by the shakti.Power,*
>
> *icchA the Wish*
>
> *:*
>
> *there is no fruit*
>
> *without this controlling power*
>
> *.*

>
> yasyA* jIva~abhidhAnAyA: zaktyA yA icchA phalati_asau |
>
> pradhAna-zakti-niyama~anuSThAnena vinA na tu |
>
> ~AS: Whatever power called jIva succeeds in its wish, it follows by the
> rule of the brahma power (pradhAna-zakti-niyama~anuSThAnena) and not
> otherwise.
> ~vlm.33. Though they that bear the name of living beings, effect their
> purposes by exertion of their energies, yet they can effect nothing without
> acting according to the law appointed by the
>
> predominant power.
>

> *x*

>
> xx31 32 33
>
>
>
> 34
>
> प्रधान-शक्ति-नियमः सुप्रतिष्ठो भवेन्_न चेत् ।
>
> pradhAna-zakti-niyama: supratiSTha:_bhavet_na cet |
>
> तत् फलम् शक्त्य्~अशक्तत्वान्_न_ईहितानाम् क्वचिद्_भवेत् ॥३।१४।३४॥
>
> tat phalam zakti~a.zaktatvAt_na_IhitAnAm kva.cit_bhavet ||3|14|34||
>
> .
>

> *when*
>
> *the principle of primal power*
>
> *is not firmly affixed,*
>
> *then*
>
> *things desired do not become*
>
> *out of such unempowered power*
>
> *.*

>
> pradhAna-zakti-niyama:
>
> supratiSTha:_bhavet_na cet |
>
> tat phalam zakti~a.zaktatvAt
>

> na_IhitAnAm kva.cit_bhavet * -* *x *
>
> *. *

>
> ~vlm.34. If the law of the predominant power, is effective of its end;
> (i.e. the law of action for production of acts); then the exertions of the
> subordinate powers (the living souls), must also be attended with success:
> (i. e. the attainment of the like result of the like action).
>
>
>
> 35
>
> एवम् ब्रह्म महा.जीवो_विद्यते_ऽन्त.आदि-वर्जितः ।
>
> evam brahma mahAjIva:_vidyate_*nta.Adi-varjita: |
>
> जीव.कोटि महा.कोटि भवत्य्_अथ न किम्च्न ॥३।१४।३५॥
>
> jIva.koTi mahA.koTi bhavati_atha na kimcana ||3|14|35||
>
> .
>

> evam.*so*- brahma.*BrahmÂ –* mahAjIva.*xxx-*: - vidyate.*is.**known.to.be
> <http://known.to.be> – *anta-*end-*Adi.*beginning.with/&c-*varjita.
> *abandoned/without-*: - *a living.*jIva-koTi.*xxx -* mahAkoTi.*xxx -*
> bhavati.*comes.to.be <http://comes.to.be>* - atha.*next *- na.*not *-
> kimcana.*somehow/anyhow. *
>
> *but the brahman Immensity*
>
> *is*
>
> *the Big *Jîva
>
> *when known in its infinity **of *Jîva*s*
>
> *by the billions, by the trillions of quadrillions**
>
> *—*
>
> *for so many he becomes*
>
> *:*
>
> *no less*
>
> *! *

>
> * the samskRta poets have a love of big numbers. rAma's army in rAmAyaNa,
> if you calculate its numbers, could not be fitted into the known universe.
> popular English uses expressions like "gazillion" (or "googol", an
> expression adapted and adopted by the inventor of the search engine). • I'm
> reminded of a story about the mentally.challenged American President,
> George W. Bush, who was advised by his Chief of Staff one morning that
> there had been a conflict where ten Brazilians were killed. "I'll pray for
> them," he said. "How many are there in a brazillion?"
>
> ~VA: only brahman, great Consciousness, exists, without ends and limits.
> millions and billions of jivas do not exist at all. ~AS: ... The multitude
> of numerous consciousnesses do not ever exist (separate).
>
> 36
>
> चेत्य-संवेदनाज्_जीवो_भवत्य्_आयाति संसृतिम् ।
>
> cetya-saMvedanAt_jIva:_bhavati_AyAti saMsRtim |
> तद्_असंवेदनाद्_रूपम् समायति समम् पुनः ॥३।१४।३६॥
>
> tat_a.saMvedanAt_rUpam samAyati samam puna: ||3|14|36||
>
> .
>

> *from/thru *cetya.*xxx-*saMvedana.*xxx-*At - *a living.*jIva: - bhavati.*comes.to.be
> <http://comes.to.be>* - AyAti.*coming -* saMsRti.*evolution*-m | tat.
> *that*.one – *from/thru *- a-*non/without*-saMvedana.*xxx-*At rUpa.*form*-m
> samAyati.*x -* sama.*same/equal-*m punar.*again*
>
> *. *
>
> *grasping what is to be affected*
>
> *the Living.*Jîva* comes to be*
>
> *—*
>
> *to become **forgetful of That*
>
> *—*
>
> *and takes the same form it took before*
>
> *.*

>
> ~vlm.36. It is with a consciousness of the intellectual soul, (i. e. the
> inward knowledge of the divinity within themselves), that all living souls
> are born in this world; but losing that consciousness afterwards, they
> became alienated from him.
>
> ~AS: jIva's birth and existence is caused by awareness of the perceivable,
> it reverts to its natural state when the awareness is broken. Thus, jIva is
> nothing but the awareness of the transient world".
>

> *x*
>
> xx 34 35 36
>
>
>
> *37*

>
> एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।
>
> evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |
> समुदेत्य्_आत्म-जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥
>
> samudety_Atma-jIvatvam tAmrANAm iva hematA ||3|14|37||
>
> .
>

> *even for the least of the *Jîva*s,*
>
> *following the trail of the best of *Jîva*s,*
>
> *there arises *Jîva*-Self-ness*
>
> *:*
>
> *as copper, when polished, looks like gold*
>
> *.*

>
> evam kaniSTha-jIvAnAm jyeSTha-jIva-kramAkramai: |
> samudety Atma-jIvatvam tAmrANAm iva hematA |
>
> ~vlm.37. Hence men of inferior souls, should pursue the course of conduct
> led by the superior souls, for regaining their spiritual life Atmajívatwam,
> as the copper becomes transformed into gold (by chemical process).
>

> #jIva.Atma.*Living.Self* / Atma.jIva.*Self.Living*

>
>
>
> 38
>
> अत्र_अन्तरे महाकाश* इत्थम् एष* गणो_ऽप्य्_असन् ।
>
> atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |
>
> ख.आत्मा_एवम् सद्_इव_उदेति चिच्_चमत्करण.आत्मक: ॥३।१४।३८॥
>
> kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||
>
> .
>

> *here *
>
> *in the Greatness of Space *
>
> *altho *
>
> *this class.of.things is unreal *
>
> *a** being **as.if** So *
>
> *appears*
>
> *: *
>
> *a **Concious wonderworking Selfling*
>
> *! *

>
> ~vlm.38. Thus the whole body of living beings, that had been as inexistent
> as air before, come into existence, and rise resplendent with the wonderful
> intellect.
>

> खन् #*khan* - to dig, to CHANnel - #*kha*m - a hollow space • interior,

> personal #kha space (that may be glad or sad, su.kha-du:.kha, good.space
> or bad; there are five such spaces for the five sense-organs. -
> #sarva-bhUta-Atma=bhUtatvAt sarva-gatvAn mahAkRti: | yAni tasya anuSaktAni
> paJca khAni indriyANy alam, y7080.021. it is subtle #AkAza. •• Like all
> "space" words, it often indicates "sky "—as in #kha-ga, the sky-faring bird
> • the sky is Earth's personal #kha space. das....@gmail.com. - #kham -
> "So says the Sruti - etasmAt jAyate prANa: mana: sarvendriyAni ca kham
> vAyurUpa-pRthivI &c." VLM on y3001.014.
>

> * atra_antare mahA.AkAza - *here within Great.Space - *ittham eSa
> gaNa:_api_asan - *altho this class.of.things is unreal - *evam sat_iva -*
> being **as.if** So - *udeti * - appears - *cic.camatkaraNa.Atmaka: *- **a
> **Concious** wonderworking Selfling*

>
>
>
> 39
>
> स्वयमेव चमत्कारो_यः समापद्यते चितः ।
>
> svayam eva camatkAra:_ya: samApadyate cita: |
>
> भविष्यन्_नाम देह.आदि तद्_अहम्भावनम् विदुः ॥३।१४।३९॥
>
> bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||
>
> .
>

> *and when itself, that wonder, falls.together*
>
> *a pile@Consciousness*
>
> *going.to.be <http://going.to.be> a body with its parts*
>
> *you know that as the sense of 'I'*
>
> *.*

>
> svayam eva camatkAra: x
>
> ya: samApadyate cita: x
>
> bhaviSyat nAma deha.Adi x
>
> tat aham.bhAvanam vidu: xx
>
> ~vlm. Whoso perceives this wondrous intellect in his mind, and gets
> afterwards a body and the consciousness of his egoism, he is then said to
> be an embodied living soul.
>

> @ *The word <cita:> can be read in 11 different ways: as the base <*
> *cit.Consciousness**>*
>
> *masculine ablative singular *
>
> masculine* genitive *singular
>
> masculine* vocative plural *
>
> masculine* accusative *plural
>
> *neuter genitive singular *
>
> neuter* ablative *singular
>
> *feminine ablative singular *
>
> feminine* genitive *singular
>
> feminine* vocative plural *
>
> feminine* accusative *plural
>
> *and as the indeclinable past passive participle** stem: **cita:.woodpiled/amassed.
> *
>
> *I mark such words with an <@>. *
>
> *x*
>
> *37* -- --

>
>
>
> 40
>
> चितो यस्माच्_चित्.आलेहस्_तन्मयत्वाद्_अनन्तकः ।
>
> cita:_yasmAt_cit.Aleha:_tat.mayatvAt_an.antaka: |
>
> स* एष* भुवन.आभोग* इति तस्याम् प्रबिम्बति ॥३।१४।४०॥
>
> sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||
>
> .
>

> cit.*Consciousness*-a: yasmAt.*from.which* cit.*Consciousness*-Aleha.
> *xxx-*: x
>
> *from/thru *tat.*that*.one-maya.*made-*tva.*-ity-*At an.*non/**lack.of*
> -antaka.*xxx-*: x
>
> sa:.*that.he *– eSa.*this.one - *bhuvana.*xxx-*Abhoga.*expanse/variety *-
> x
>
> iti.*so* - tasyAm.*xxx-* prabimbati.*xxx . *
>
> *from chit-projection, chit enjoys That-made-ness, boundless entity*
>
>
> *: it is indeed Enjoyer of the Worlds; and thus he shines in That*
>
> *. *

>
> ~VA: being made of consciousness, limitless consciousness tastes
> consciousness, being reflection of itself as it enjoys the world.
>
> ~AS: As the mind is being touched by the cit, being completely one with
> it, this experience of the world (bhuvanAbhogaH) reflects in the combined
> minds. tasyAm here refers to the multitude of the minds of jIvas.
> ~vlm.40. The mind that is gratified with intellectual delights, becomes as
> expanded as the intellect itself, and thinks those pleasures to constitute
> the sum total of worldly enjoyments.
>
> ~moT. ... pra"ti"bimbati...
>
> #avaleha m. licking, lapping; an extract, electuary avalehaka adj. licking
> mbh. 13.2173; avalehikA f. (= <avaleha> before) an extract, electuary
> avalehana n. licking; = <avalehikA> avalehin adj. lickerish {sexy}, fond of
> dainties, ["<sRkkiNI lelIhAna> i.e. <sadA kruddha>" Comm.] mbh. 13.519. =
> Aleha [not in MW; tasting, tonguing]
>
>
>
> 41
>
> परिणाम-विकार.आदि-शब्दैः सा_एव चिद्~अव्यया ।
>
> pariNAma-vikAra.Adi-zabdai: sA_eva cit~avyayA |
> तादृग्-रूपाद्_अभेद्या_अपि स्व.शक्त्या_एव विबुध्यते ॥३।१४।४१॥
>
> tAdRk-rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||
>
> .
>

> *Change, Transformation, and such Terms*
>
> *—*
>
> *they're all only changeless chit.Consciousness,*
>
> *and not apart from That*
>
> *.*
>
> *it's only by the shakti.Power of self that they can be known*
>
> *.*

>
> ~vlm.41. The Intellect is said to remain unchanged in all its succeeding
> stages; and though it never changes from that state, yet it wakes
> (developes) by a power intrinsic in itself.
>
> pariNAma-vikAra.Adi-zabdai: x
>
> sA eva cit~avyayA x
> tAdRg-rUpAd abhedya api x
>
> sva.zaktyA eva vibudhyate xx
>
>
>

> *x42*

>
> अविच्छिन्न-विलास.आत्म स्वतो यत् स्वदनम् चित: ।
>
> avicchinna-vilAsa.Atma sva.ta:_yat svadanam cita: |
>
> चेत्यस्य च प्रकाशस्य जगद्_इत्य्_एव तत् स्थितम् ॥३।१४।४२॥
>
> cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||
>
> .
>

> *the continually playing Self*
>
> *—which is itself the play of radiant Consciousness and its Conceptions—*
>
> *such is this world as situate in That*
>
> *.*

>
> ~vlm.42. The uninterrupted activity of the Intellect, indulges itself in
> the amusement of manifesting the intelligibles in the form of the world.
>
> avicchinna-vilAsa.Atma x
>
> sva.tas yat svadanam cita: |
>
> cetyasya ca prakAzasya x
>
> jagat iti_eva tat sthitam xx
>

> *x*

>
> xx40 41 42
>
>
>
> 43
>
> आकाशाद्_अपि सूक्ष्मैषा या शक्तिर्_वितता चितः ।
>
> AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |
>
> सा स्वभावत* एव_एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥
>
> sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||
>
> .
>

> *from/thru *AkAza.*Space*.At - api.*altho/even –* sUkSma.*subtle/acute-*A.
> *-f.-* eSA.*this.one **-f.- -* yA.*which**-f.-* zakti.*Power/ability*: -
> vitata.*outspread/extended**-f.-* - cita:-*@**Consciousness* | sA.*she/it
> - from/thru -* svabhAva.own.*nature*.ta: eva.*very**/only* – etAm.*thisn.**-f.-
> -* ahamtA.*"I"ness-*m paripazyati.*looking.into/understanding*
>
> *. *
>
> *from AkAsha.Space itself there is the Subtle Body,*
>
> *which has shakti.Power extended @Consciousness*
>
> *.*
>
> *it alone will perceive this 'I'-ness*
>
> *.*

>
> ~vlm.43. The extent of the intellectual faculty, is wider and more
> rarified than the surrounding air, and yet it perceives its distinct egoism
> by itself and of its own nature. (The subjective knowledge of ego—self).
>
> ~AS: The power of cit, being more subtle than space is spread everywhere
> and naturally it notices (paripazyati) this ego.

> ** from/thru *AkAza.*Space*.At - api.*altho/even –* sUkSma.*subtle/acute-*
> A.*-f.-* eSA.*this.one **-f.-** -* yA.*which**-f.-* zakti.*Power/ability*:
> - vitata.*outspread/extended**-f.-* - cita:-*@**Consciousness* | sA.*she/it
> - from/thru -* svabhAva.own.*nature*.ta: eva.*very**/only* – etAm.*thisn.*
> *-f.-** -* ahamtA.*"I"ness-*m paripazyati.*looking.into/understanding. *

>
>
>
> 44
>
> आत्मन्य्_आत्म.आत्मआ_एव_अस्या* यत् प्रस्फुरति वारिवत् ।
>
> Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |
>
> जगदन्तम् अहम्ता~अणुम् तदा_एषा सम्प्रपश्यति ॥३।१४।४४॥
>
> jagat.antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||
>
> .
>

> *in/when *Atma.*self/Self*-ni Atma.*self/Self*-*by/with.*Atma.*self/Self*-nA
> eva.*very**/only* – asyA:.@*her/*@*sword -* yat.*this.which* – pra.
> *forth-*sphurati.*springing.up*/*projecting –* vAri.*water*-vat.*like **–*
> jagadanta.*world's-end-*m ahamtA.*"I"ness*.aNu.*atom/bit-*m tadA.*then* –
> eSA.*this.one **-f.-* sam.*very/much*.prapazyati.*behold/discerning-*
>
> *. *
>
> *in the Self*
>
> *the Self*
>
> *by the Self*
>
> *pours This forth*
>
> *like water*
>
> *.*
>
> *first*
>
> *in the world is the "I"ness~atom*
>
> *then*
>
> *all of This is clearly seen*
>
> *.*

>
> ~vlm.44. Its knowledge of self, springs of itself in itself like the water
> of a fountain; and it perceives itself (its ego) to be but an atom amidst
> the endless worlds.
>
> ~vlm.p.44 Its knowledge of self springs of itself in itself like water in
> a fountain. It perceives itself (its ego) to be only an atom amidst endless
> worlds.
>
> ~AS: It notices the speck of ego which oscillates within itself by itself
> like water and which abuts the world (jagat~antam).

> * *in/when *Atma.*self/Self*-ni Atma.*self/Self*-*by/with.*Atma.
> *self/Self*-nA eva.*very**/only* – asyA:.@*her/*@*sword -* yat.
> *this.which* – pra.*forth-*sphurati.*springing.up*/*projecting –* vAri.
> *water*-vat.*like **–* jagadanta.*world's-end-*m ahamtA.*"I"ness*.aNu.
> *atom/bit-*m tadA.*then* – eSA.*this.one **-f.-* sam.*very/much*
> .prapazyati.*behold/discerning-*

>
>
>
> 45
>
> चमत्कार-करी चारु यच्_चमत्कुरुते चितिः ।
>
> camatkAra-karI cAru yat_camat.kurute citi: |
>
> स्वयम् स्व.आत्मनि तस्य_एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥
>
> svayam sva.Atmani tasya_eva jagat~nAma kRtam tata: ||3|14|45||
>
> .
>

> camat.*wonder-*kAra.*act/effort-*karI.*maker -* cAru.*dear/agreeably *-
> yat.*this.which* - camat.*wonder-*kurute.*act/making-* citi.
> *conceiving/affective.**Consciousness** -* svayam.*itself* - sva.*Ur.own*
> .Atma.*self/Self*-ni tasya.*of.that -* eva.*very**/only* - jagat.*world-*
> nAma.*namely* - kRta.*done/made*-m - tatas.*therefore/@that* -
>
> *. *
>
> *that wondermaker then conceives affective Consciousness,*
>
> *and wondermakes self in himself*
>
> *:*
>
> *and from that alone is made the Present World*
>
> *. *

>
> ~vlm.p.45 It also perceives in itself the beautiful and wonderful world
> which is amazing to understanding and which thereafter is named the
> universe.
>

> #*citi*: चितिः -f.- Affective Understanding/Conception, the process

> wherein chit becomes manifest •• "Abhinavagupta has described … sahRdaya
> [as] having a mind of <vimala pratibhA>. <adhikari ca atra
> vimala-pratibhAna-sahRdayah>. This pure intelligence, he also describes in
> the third Ahnika of Tantraloka as a key word nirmalatva, the stainless
> purity) .... citta, full of real things, thoughts can transform into citi
> (the technical term of kAzmIra Shaivism for pure consciousness), devoid of
> all vikalpas. And kAzmIra Saivism provides that an individual soul can
> start with a pure thought, <zuddha vikalpa> that I am Shiva and this entire
> world is my own grand splendour, vibhUti or vilAsa out of my own
> svAtantrya. - Sri Tantraloka, Chatterjee. •• the form of [projective]
> cit.Consciousness, AkAzam paramAkAzam brahmAkAzam jagac-citi: | iti
> paryAya-nAmAni tatra pAdapa-vRkSa-vat "space, absolute Space, brahmic
> Space—these are synonyms, there in the manner of a thirsty and a growing
> tree" y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA |

> pratijIvam citi-svapne svapne svApna-puram yathA y7209.037 —jd - cit.*Consciousness
> in its projective/constructive aspect*, cinmayatvAt citau cetyam jalam

> apsu iva majjati - | y7038010 <a0236> - FM7.38.10.
>

> * camat.*wonder-*kAra.*act/effort-*karI.*maker -* cAru.*dear/agreeably *-
> yat.*this.which* - camat.*wonder-*kurute.*act/making-* citi.
> *conceiving/affective.**Consciousness** -* svayam.*itself* - sva.*Ur.own*
> .Atma.*self/Self*-ni tasya.*of.that -* eva.*very**/only* - jagat.*world-*
> nAma.*namely* - kRta.*done/made*-m - tatas.*therefore/@that* -
>
> *x*

>
> xx43 44 45
>
>
>
> 46
>
> चितश्_चेत्यम् अहम्कारः सैव राघव कल्पना ।
>
> cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |
>
> तन्मात्र.आदि चिदेव_अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥
>
> tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||
>
> .
>
> cita:_cetyam ahamkAra: x
>
> sA_eva, rAghava, kalpanA x
>
> tan.mAtra.Adi cit_eva_ata: x
>

> dvitva~ekatve kva saMsthite * -* *x *
>
> *. *
>
> *when "I"dentity is conceptual chit.Consciousness,*
>
> *rAghava,*
>
> *it is only kalpanA.Imagining*
>
> *.*
>
> *since their elements are only Consciousness*
>
> *where are duality and unity found*
>
> *?*

>
> ~vlm.46. Now rAma, our egoism being but a conception of the intellect is a
> mere fiction (kalpanA); and the elementary principles being but creatures
> of egoism, they are also fictions of the intellect.
>
> ~vlm.p.46 Now Râma, our egoism, being only a conception of the intellect,
> is a mere fiction (kalpana). The elementary principles being only creatures
> of egoism, they are also fictions of the intellect
> {Chit.Consciousness/Buddhi.Intellect.jd}.
>
> ~AS: The ego which is a perceivable for the cit is itself a fabrication of
> the cit. O Raghava, thus it being all cit, where would the notions of
> duality or unity be formulated?
>
>
>
> 47
>
> जीव-हेत्व्.आदि-संत्यागे त्वम् च_अहम् च_इति संत्यज ।
>
> jIva-hetu.Adi-saMtyAge tvam ca_aham ca_iti saMtyaja |
>
> शेषः सद्~असतोर्_मध्ये भवत्य्_अर्थ.आत्मको भवेत् ॥३।१४।४७॥
>
> zeSa: sat~a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||
>
> .
>
> jIva-hetu.Adi-saMtyAge x
>
> tvam ca_aham ca_iti saMtyaja x
>
> zeSa: sat~a.sato:_madhye x
>

> bhavati_artha.Atmaka:_bhavet * -* *x *
>
> *. *
>
> *the *Jîva
>
> *when its causes are forsaken*
>
> *then*
>
> *having forsaken *
>
> *"you" *
>
> *& *
>
> *"I"*
>
> *what remains*
>
> *being*
>
> *between what's So & what's not.So*
>
> *becomes the import of the Self-entity.*
>
> *. *

>
> ~vlm.47. Again the living soul being but a resultant of our acts and
> desires, you have to renounce these causes, in order to get rid of your
> knowledge of ego and tu: (i. e. of the existence of yourself and that of
> others); and then you attain to the knowledge of the true one, after
> discarding the fictions of the real and unreal.
>
>
>
> 48
>
> चिता यथा_आदौ कलिता स्वसत्ता सा तथा_उदिता ।
>
> citA yathA_Adau kalitA sva.sattA sA tathA_uditA |
>
> अभिन्ना दृश्यते व्योम्न: सत्ता~असत्ते न विद्महे ॥३।१४।४८॥
>
> a.bhinnA dRzyate vyomna: sattA~a.satte na vidmahe ||3|14|48||
>
> .
>
> citA
>
> yathA Adau kalitA
>
> sva.sattA
>
> sA tathA uditA x
>
> abhinnA dRzyate
>
> vyomna:
>

> sattA~a.satte na vidmahe * -* *x *
>
> *. *
>
> *it was formed in the beginning*
>
> *just as *
>
> *it happened *
>
> *thru chit.Consciousness*
>
> *that *
>
> *its own-Suchness has thus arisen*
>
> *•*
>
> *when the spacious sky appears unbroken*
>
> *let us not know So/notSo as duality.*

>
> ~AS: (After the true knowledge described above) the true self existence of
> the cit arises as originally undivided and appears like (clear) space, we
> no longer know any dual concepts of real and unreal. One experiences the
> original pure cit only!

> *x*

>
> xx46 47 48
>
>
>
> 49
>
> विश्वम् खम् जगद्~ईह.आख्यम् खम् अस्ति विबुध.आलय: ।
>
> vizvam kham jagat~Iha.Akhyam kham asti vibudha.Alaya: |
> स.आकारश्_चिच्.चमत्कार-रूपत्वान्_न_अन्यद्_अस्ति हि ॥३।१४।४९॥
>
> sa.AkAra: cit.camatkAra-rUpatvAt_na_anyat_asti hi ||3|14|49||
>
> .
>

> *the Universe *
>
> *is *
>
> *just your own kha* space*
>
> *.*
>
> *the world *
>
> *is *
>
> *the World of Wishful Desire*
>
> *.*
>
> *kha.Space*
>
> *as *
>
> *the abode of the embodied gods*
>
> *is *
>
> *not other than a wonder-form of chit.Consciousness*
>
> *. *
>
> vizva.*universe/everything*-m kha.*Space*-m jagat.*world-* iha/IhA.*now/effort.wish
> -*Akhya.*name/called*-m kha.*Space*-m asti.*is/exists* *-* vibudha.*xxx-*
> Alaya.*xxx*: | sa.*with-*AkAra.*embodiment/formation*: *from/thru *cit.
> *Consciousness*-camatkAra.*xxx-*rUpa.*form*-tva.*-ity-*At. na.*not *-
> anyat.*an.other* - asti.*is/exists *- hi.*for/!*
>
> *. *

>
> * kha – the personal (bounded) space (in boundless AkAsha.Space) that is
> su.kha & du:kha,
>
> good.space and bad.space, pleasure/pain.
>
> ~vlm.49. The universe is a vacuum, and the world is a name for the field
> of our exertions. This vacuity is the abode of the gods (Viswa and virAj,
> both of whom are formless). The wonderful frame of plastic nature, is but a
> form of the formless intellect and no other.
>
> ~AS: vizva also means "all" and kha means empty. vibudha means god, so
> vibudhAlaya: = heaven. Thus: IhA.Akhyam jagat vizvam kham (The world known
> as "wish" thus born out of a wish is empty!). Likewise: sAkAra:
> vibudha.Alaya: kham asti (The formed Heavens are empty)
> cic.camatkAra-rUpatvAn (As all have the appearance from a fantastic cit
> creation) nAnyat_asti hi (there is indeed nothing else!)
>
> 50
>
> यो यद्_विलासस्_तस्मात् स* न कदाचन भिद्यते ।
>
> ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |
>
> अपि सावयवम् तस्मात् का_एव_अनवयवे कथा ॥३।१४।५०॥
>
> api sa~avayavam tasmAt kA_eva_an~avayave kathA ||3|14|50||
>
> .
>

> *whatever emanation plays*
>
> *@*
>
> *That*
>
> *—which does not anywhen divide--*
>
> *if*
>
> *it were a portion of That*
>
> *what fraction would it be and how*
>
> *?*

>
> ~AS: Whatever are someone's acts, they cannot be differentiated from him,
> even in case of one with parts, so what to speak of the indivisible?
>
> ~vlm.50. What is one's nature never leaves him at any time; how then can a
> form or figure be given to the formless Divinity?
>
> #yu -> #avayu -> #avayava: - limb, member, part, portion,
>

> ya:_yat vilAsa.*x-*:

>
> tasmAt sa* na kadAcana bhidyate x
>
> api sa~avayavam tasmAt x
>
> kA_eva_an~avayave kathA xx
>
>
>
> 51
>
> चितेर्_नित्यम् अचेत्याया* निर्नाम्न्या* वितत.आकृतेः ।
>
> cite:_nityam a-cetyAyA* nir.nAmnyA* vitata.AkRte: |
>
> यद्_रूपm जगतो रूपम् तत् तत्.स्फुरण-रूपिणः ॥३।१४।५१॥
>
> yat_rUpam jagata:_rUpam tat tat.sphuraNa-rUpiNa: ||3|14|51||
>
> .
>

> #cit.*Consciousness* > *citi – *in **Consciousness *> is made a *-f.-*
> noun < #citi - *what proceeds in **Consciousness, Effective *
> *Consciousness*

>
> nityam a-cetyAyA x
>
> nir.nAmnyA vitata.AkRte: x
>
> yat rUpam jagata: rUpam tat tat.sphuraNa-rUpiNa: xx
>

> *as nameless, non-conceptual chiti Conscious-ness,*
>
> *of the form of the embodied boundless World,*
>
> *That*
>
> *emanates the Form of that*
>
> *.*

> *x*

>
> xx
>
> 49
>
> --
>
> 51
>
>
>
> 52
>
> मनो बुद्धिर्_अहम्कारो भूतानि गिरयो दिशः ।
>
> mana:_buddhi:_ahaMkAra:_bhUtAni giraya:_diza: |
> इति या यास्_तु रचनाश्_चितस्_तत्त्वाज्_जगत्स्थितेः ॥३।१४।५२॥
>
> iti yA:_yA:_tu racanA:_cita: tattvAt_jagat-sthite: ||3|14|52||
>
> .
>

> *manas.Mind*
>
> *buddhi.Intellect*
>
> *ahamkAra."I"dentity*
>
> *beings, mountains, directions*
>
> *all such things are constructs*
>
> *from the elements of the chit-Conscious*
>
> *as the state of the world*
>
> *.*

>
> mana:_buddhi:_ahaMkAra:_x
>
> bhUtAni giraya:_diza: x
> iti yA:_yA:_tu racanA:_x
>
> cita: tattvAt_jagat-sthite:
>

> *x *
>
> *. *

>
> ~vlm.52. The mind, understanding and egoism, with the elements, the hills
> and skies, and all things that compose and support the world, are made of
> the essences proceeding from the intellect. (The intellect from interlegere
> contains all things).
>
> ~moT. ... "mano buddhir" ityAdirUpeNoktA zabdasantati: | "cita:
> paryAyaracanA" bhavati | kuta: | "jagatsthiteH" manobuddhyAdirUpAyA:
> jagatsthite: | "tattvAt" cidrUpatvAt | sarve zabdA: cidvAcakA eveti bhAva:
> ||
>
>
>
> 53
>
> चितेश्_चित्त्वम् जगद्_विद्धि न_अ.जगच्_चित्त्वम् अस्ति हि ।
>
> cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |
>
> अ-जगत्त्वाद्_अ.चिच्_चित् स्याद्_भानाद्_भेदो_जगत् कुतः ॥३।१४।५३॥
>
> a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||
>
> .
>

> *know*
>
> *this jagat.Going World*
>
> *as*
>
> *the process of Consciousness manifesting Consciousness,*
>
> *the chitness of chiti*
>
> *.*
>
> *not at all unGoing is the chitness*
>
> *—*
>
> *because of its unGoingness*
>
> *chit would be no-chit*
>
> *.*
>
> *how is the world apparently distinct*
>
> *?*

>
> cite:_cittvam jagat_viddhi na_a-jagat_cittvam asti hi |
>
> a-jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: |
>
> ~VA: Know world is perception of mind, no perception no world. World being
> absent, unconscious consciousness (remains) where is the difference between
> world and perception?
>
> ~AS: The second line words "bhAnAd bhedo" are rather confusing and do have
> a pAThabheda: "bhAvAbhedAd" which makes a better sense.
>
> ~jd. it would require
>

> bhA*v*AbhedAd
>
> *bhAn*A*t**bhedAd*
>
> *v*Abhe <-> *n*A*t**bhe*

> *of Affective Consciousness*
>
> *proceeding from the seed of the mirage*
>
> *inborn*
>
> *is *
>
> *what is an internal wonderment*
>
> *and that is this*
>
> *a measure of a *Jîva* + material stuff*
>
> *this "world"*
>
> *existent*
>
> *here*
>
> *. *

>
> cite: marIci-bIjasya x
>
> nijA yA_anta: camatkRti: x
> sA ca_eSA x
>
> jIva-tanmAtra-mAtram x
>
> jagad iti sthitA
>

> *x *
>
> *. *

>
> ~VA: In unborn seed of light, consciousness is a wonder, where exist as
> fine elements jiva and world.
>
> ~AS: marIcibIja is an adjective of citi_and should be interpreted as
> having internal power source namely brahman. The fantastic internal
> development (antazcamatkRtiH) of the Divine mind (citi) with internal power
> source of brahman, stays as the world (jagat iti sthitA) which is nothing
> but the accumulated senses of the life forms (jIvatanmAtramAtram).

> *x*

>
> xx52 53 54
>
>
>
> 55
>
> चित्तात् स्व.शक्ति-कचनम् यद्_अहम्भावनम् चितः ।
>
> cittAt sva.zakti-kacanam yat_ahambhAvanam cita: |
> जीवः स्पन्दन-कर्म.आत्मा भविष्यद्_अभिधो ह्य्_असौ ॥३।१४।५५॥
>
> jIva: spandana-karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||
>
> .
>

> *in chitta*
>
> *the Affective mind*
>
> *is shakti.Power*
>
> *:*
>
> *self.manifesting sva-kacana,*
>
> *which is the "I"-feelng of chit*
>
> *.*
>
> Jîva
>
> *the vibrant-karma-self*
>
> *will next become defined by this.*

>
> cittAt sva.zakti-kacanam x
>
> yat_ahambhAvanam cita: x
> jIva: spandana-karma.AtmA x
>
> bhaviSyat_abhidho hi_asau
>

> *x *
>
> *. *

>
> ~vlm.55. As the mind exerts its power and assumes its sense of egoism, it
> derives the principle of the living soul from the Intellect, which with its
> breath of life and action, is called a living being afterwards. (The mind
> is what thinks, moves and acts).
>
>
>
> 56
>
> यच्_चिच्_चित्त्वेन कचनम् स्व.सम्पाद्य~अभिधा.आत्मकम् ।
>
> yat_cit_cittvena kacanam sva.sampAdya~abhidhA.Atmakam |
> स्व.कारैर्_व्यवच्छेद्यम् तद्_भिद्यते नो* न विद्यते ॥३।१४।५६॥
>
> sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||
>
> .
>

> *what*
>
> *is*
>
> *chit*
>
> *thru its affective Consciousness*
>
> *becomes *
>
> *a projection,*
>
> *but a self.production-defined=entity*
>
> *.*
>
> *by its self.identities *
>
> *That*
>
> *comes*
>
> *to be*
>
> *diversely distributed.*

>
> yat cit cittvena kacanam x
>
> sva.sampAdya~abhidhA.Atmakam x
> sva.kArai: vyavacchedyam x
>
> tat bhidyate no na vidyate xx
>
> ~VA: This cit play by its own accord, self-happens in itself, and, this
> chit being unknown to us, it is seen separated.
>
> ~AS: When the cit is (yat cit bhidyate) distinguished by its development
> of mindness (cittvena kacanaM) by naming it by its actions
> (sva.sampAdya~abhidhA.Atmakam), limited by its variations (svavikArai:
> vyavacchedyam), then it does not really exist in that set up. In other
> words, when cit is given this altered description, it is but illusory! •
> The distinction is made between cit--the abstract creative power of
> brahman-~and cittva, its mindness.
>
> ~jd. cit becomes citn-ess manifest,
>
> self-produced, making entity
>
> of its own doing. Apart, That
>
> is separate, unknown to us.
>
>
>
> 57
>
> चित्-स्पन्द-रूपिणोर्_अस्ति न भेदः कर्तृ-कर्मणोः ।
>
> cit-spanda-rUpiNo:_asti na bheda: kartR-karmaNo: |
>
> स्पन्द.मात्रम् भवेत्_कर्म स* एव पुरुषः स्मृतः ॥३।१४।५७॥
>
> spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||
>
> .
>

> *what*
>
> *is*
>
> *formed by the vibration of chit*
>
> *is*
>
> *without distinctions of doer and doing*
>
> *—*
>
> *where that vibration produces karma, there is found the puruSa Person*
>
> *.*

>
> cit-spanda-rUpiNo:_asti x
>
> na bheda: kartR-karmaNo: x
>
> spanda-mAtram bhavet karma x
>
> sa* eva puruSa: smRta:
>

> *x *
>
> *. *

>
> ~vlm.57. The distinction of actor and act, does not consist in the
> intellect, it being eternal, is neither the author or the work itself. But
> the living soul, which is active and productive of acts, is called the
> purusha or the embodied soul residing in the body-.purau-sete.
>

> *x*

>
> xx55 56 57
>
>
>
> 58
>
> जीवश्_चित्त-परिस्पन्दः पुम्साम् चित्तम् स* एव च ।
>
> jIva:_citta-parispanda: puMsAm cittam sa* eva ca |
> मनस्_त्व्_इन्द्रिय-रूपम् सत् सत्ताम् नाना_इव गच्छति ॥३।१४।५८॥
>
> mana:_tu_indriya-rUpam sat sattAm nAnA_iva gacchati ||3|14|58||
>
> .
>

> *the Living.*Jîva
>
> *is*
>
> *the spanda Vibration of chitta Affection*
>
> *.*
>
> *he is the whole idea of Humankind,*
>
> *in mindbound organs*
>
> *.*
>
> *that is how the diversities of what is So*
>
> *come to Suchness*
>
> *. *

>
> jIva:_citta-parispanda: x
>
> puMsAm cittam sa* eva ca x
> mana:_tv indriya-rUpam sat x
>
> sattAm nAnA iva gacchati
>

> *x *
>
> *. *

>
> ~VA: Individual consciouness is the conscious vibration of the mind, man
> is his mind, mind is the collection of senses, and so one Reality becomes
> as.if many.
>
> ~AS: Individual (jIva:) is the vibration of citta (the brahman mind), it
> by becoming human intellect, mind and different organs takes on various
> forms (naneva sattAmeva gacchati.
> ~vlm.58. Life with the action of the mind constitutes the mind of man. The
> mind taking a sensitive form, employs the organs of sense to their
> different functions. (The sensitivity of the mind bears an active and not
> the passive sense of sensitiveness or sensibility).
>
>
>
> 59
>
> शान्ताशेष-विशेषम् हि चित्-प्रकाशच्.छटा जगत् ।
>
> zAnta~azeSa-vizeSam hi cit-prakAza~c.chaTA jagat |
> कार्य-कारणक.आदित्वम् तस्माद्_अन्यन्_न विद्यते ॥३।१४।५९॥
>
> kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||
>
> .
>

> *for*
>
> *peacefully*
>
> *there is nothing there all.over*
>
> *.*
>
> *this lustre of chit-Radiance*
>
> *this world*
>
> *this Doing.a.Deed-beginningness*
>
> *is nothing otherwise than*
>
> *तत्*
>
> tat
>
> *That*
>
> *. *

>
> zAnta~azeSa-vizeSam hi cit-prakAza~c.chaTA jagat |
> kArya-kAraNaka.Aditvam tasmAt_anyat_na vidyate |
>
> ~vlm.59. He, the radiance of the light of whose intellect, is the cause of
> infinite blessings to the world, is both its author and workmanship from
> all eternity, and there is none beside him. (He is the PratyagAtmA the
> all-pervading soul).
>
>
>
> 60
>
> अच्छेद्यो_ऽहअ अदाह्यो_ऽहम् अक्लेद्यो_ऽशोष्य एव च ।
>
> acchedya: aham adAhya: aham akledya: azoSya: eva ca |
>
> नित्य: सर्वगत: स्थाणुर्_अचलो_ऽहम् इति स्थितम् ॥३।१४।६०॥
>
> nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||
>
> .
>

> *indivisible am*
>
> *I*
>
> *unburnable am*
>
> *I*
>
> *unsoakable*
>
> *and yet undrying*
>
> *eternal*
>
> *everywhere-going*
>
> *stone.still*
>
> *unmoving.mountain-still*
>
> *I *
>
> *am seated.*
>
> *so "I" is*
>
> *.*
>

> acchedya: aham adAhya: aham x
>
> akledya: azoSya: eva ca x
>
> nitya: sarva.gata: sthANu: x
>

> a.cala: aham iti sthitam *x *
>
> *. *

>
> ~vlm.60. Hence the ego or living soul is indivisible, uninflammable,
> unsoilable and undriable in its essence; it is everlasting and infinite
> (ubiquitous), and as immovable as a mountain.
>
> ~AS: Iti sthitam meaning "so it is!" ... is to be contrasted with the next
> verse describing people who think otherwise, despite this fact.

> *x*

>
> xx58 59 60
>
>
>
> 61
>
> विवदन्ते तथा ह्य्_अत्र विवदन्तो यथा भ्रमैः ।
>
> vi.vadante tathA hi_atra vivadanta: yathA bhramai: |
>
> भ्रमयन्तो वयम् त्व्_एते जाता* विगत-विभ्रमाः ॥३।१४।६१॥
>
> bhramayanta: vayam tu ete jAtA: vigata-vibhramA: ||3|14|61||
>
> .

> *for thus they mis.speak and argue here*
>
> *mis.speaking as tho gone.crazy*
>
> *bewildering us*
>
> *.*
>
> *but*
>
> *these things free us from delusion*
>
> *.*

>
> vi.vadante tathA hi_atra x
>
> vivadanta: yathA bhramai: x
>
> bhramayanta: vayam tu x
>
> ete jAtA: vigata-vibhramA:
>

> *x *
>
> *. *

>
> ~vlm.61. There are many that dispute on this point, as they dispute on
> other matters, in their error, and mislead others into the same; but we are
> set free from all mistake.
>
> ~VA: People argue, and by arguments they get in delusion, and they are
> getting deluded. But we are free of delusions. ~AS: Exactly!
>
>
>
> 62
>
> दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग्_भवेत् ।
>
> dRzye mUrte jJa-saMrUDhe vikAra.Adi pRthak_bhavet |
> न_अमूर्ते तज्ज्ञ-कचिते चित्_खे सद्~असद्.आत्मनि ॥३।१४।६२॥
>
> na a-mUrte tat.jJa-kacite cit_khe sat~a.sat.Atmani ||3|14|62||
>
> .
> dRzye mUrte
>

> *when the perceived embodiment,*
>
> jJa-saMrUDhe x
>
> is *sprung from the Knower,*
>
> vikAra.Adi pRthak_bhavet x
> *transformations become separate *
>
> na a-mUrte
>
> *when not embodied *
>
> tat.jJa-kacite
>
> *in the That.Knower *
>
> cit.khe
>
> *in hir personal field of Consciousness *
>
> sat~a.sat.Atmani
>
> *in hir really.unreal nature*
>
> *... *
>
> *. *

>
> ~AS: When the apparent perceivable has overcome the observer
> (jJa-samrUDhe), various deformations become apparent. ... In the abstract
> brahman formed by the knower in his mind space, the duality of sat and asat
> does not arise.
>
> * रुह् -> रुह् #ruh -> #saMruh, #sam>ruh - grow, esp. grow together •
> grow forth, germinate, appear. C. cause to grow etc, plant, sow = propagate

> (AtmAnam refl). --> #*sam.rUDha* - sprung up, sprouted.

>
> ~vlm.62. The dualist relying on the phenomena, is deceived by their
> varying appearances; but the believer in the formless unity, relies in the
> everlasting blessed spirit; (which he views in his intellect).
>
>
>
> 63
>
> चित्तरौ चेत्य-रसतः शक्तिः काल.आदि-नामिकाम् ।
>
> cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |
>
> तनोत्य्_आकाश विशदाम् चिन्.मधु-श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥
>
> tanoti_AkAza‑vizadAm cit.madhu-zrI: sva.maJjarIm ||3|14|63||
>
> .
>

> *in the Consciousness-tree*
>
> *thru conceivable tastes*
>
> *the Power of Time*
>
> *extends*
>
> *clear Space*
>
> *lots of Consciousness-honey*
>
> *as your own-blossoming self*
>
> *.*

>
> cit-tarau cetya-rasata: x
>
> zakti: kAla.Adi-nAmikAm x
>
> tanoty AkAza‑vizadAm x
>
> cit.madhu-zrI: sva.maJjarIm
>

> *x *
>
> *. *

>
> ~vlm.63 Fondness for intellectual culture is attended with the spring
> blossoms of intellect that are as white as the clear sky and as numberless
> as the parts of time.
>

> *x*

>
> xx61 62 63
>
>
>
> 64
>
> स्वयम् विचित्रम् स्फुरति चिद्.अण्डकm aनाहतम् ।
>
> svayam vicitram sphurati cit.aNDakam anAhatam |
>
> स्वयम् विलक्षण-स्पन्दम् चिद्-वायुr_aण्डja.Aत्मकः ॥३।१४।६४॥
>
> svayam vilakSaNa-spandam cit-vAyu: aNDaja.Atmaka: ||3|14|64||
>
> .
>

> *the wonder emanates itself*
>
> *the unbroken* chit-Egg is itself vibrant variety,*
>
> *a wind of Consciousness,*
>
> *an EggBorn entity*
>
> *. *

>
> * anAhata implies the anAhata cakra, the subtle yogic heart.
>
> ~vlm.64. The intellect exhibits itself in the form of the boundless and
> wonderful mundane egg, and it breathes out the breath of its own spirit in
> the same egg.
>
> svayam vicitram sphurati x
>
> cit~aNDakam anAhatam x
>
> svayam vilakSaNa-spandam x
>
> cit-vAyu: aNDaja.Atmaka: xx
>
>
>
> 65
>
> स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।
>
> svayam vicitram kacanam cit.vAri na nikhAta.gam |
>
> स्वयम् विचित्र-धातुत्वम् श्रेष्ठ~अङ्गम् अपि निर्मितम् ॥३।१४।६५॥
>
> svayam vicitra-dhAtutvam zreSTha~aGgam api nirmitam ||3|14|65||
>
> .
>

> svayam.*itself* – vicitra*.various/surprising*-m kacana.*Projection-*m –
> cit.*Consciousness*-vAri.*water* - na.*not *- nikhAta.*xxx-*ga.*going*-m
> - svayam.*itself* - vicitra*.various/surprising*-dhAtu.*root*-tva.*-ity*-m
> – zreSTha.*xxx-*aGga.*body/limb*-m api.*altho/even - *nirmita.
> *constructed/measured.out-*m *- *
>
> *it is itself a wonderful*
>
> kacana.*Projection- *
>
> *:*
>
> *Consciousness-water without a ditch*
>
> *.*
>
> *it's the wonder of the roots of words*
>
> *measured into the best of forms*
>
> *.*

>
> ~vlm.65. It then showed itself in the wondrous form of the antimundane
> waters, not as they rise from springs or fall into reservoirs, as also in
> those of the substances constituting the bodies of the best of beings.
>

> *. *

>
>
>
> 66
>
> स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।
>
> sva.vicitra.rasa-ullAsA cit.jyotsnA satata.uditA |
>
> स्वयम् चिद्_एव प्रकटश्_चिद्.आलोको महात्मकः ॥३।१४।६६॥
>
> svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||
>
> .
>

> sva.*Ur.own*-vicitra*.various/surprising*-rasa.*xxx-*ullAsa.*xxx-*A.*-f.-*
>
> cit.*Consciousness*-jyotsnA.*moonlight* - satata.*xxx-*udita.*arisen/said*
> -A.*-f.-*
>
> svayam.*itself* - cit.*Consciousness *- eva.*very**/only* - prakaTa
> *.manifest/evident**-*: x
>
> cit.*Consciousness*-Alokana.*looking.at/beholding
> <http://looking.at/beholding>*-: mahA.*great*.Atmaka.*soul/selfling*-:
> * -* *x *
>
> *delighting in the flavor of its wonderful variety*
>
> *the chit-moonlight*
>
> *arising full*
>
> *is*
>
> *itself just the chit.Conscious chit-light*
>
> *an entity in the Great Soul*
>
> *. *

>
> ~vlm.66. It next shone forth with its own intellectual light, which shines
> as bright as the humid beams of the full moon.
>

> *. *
>
> *cidAloka *cp. rUpAloka
>
> *x*

>
> xx64 65 66
>
>
>
> 67
>
> स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद्_उदिता चितिः ।
>
> svayam astam.gate bAhye sva.jJAnAt_uditA citi: |
>
> स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥
>
> svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||
>
> .
>

> *arisen as affective chiti consciousness*
>
> *it arises from Self-Knowledge*
>
> *and projects in the inertia and inertness of Dreamless Sleep*
>
> *.*

>
> svayam astam.gate bAhye x
>
> sva.jJAnAt uditA citi: x
>
> svayam jaDeSu jADyena x
>
> padam sauSuptam AgatA xx
>
> ~vlm.67. Then as the intellect rises in full light with its internal
> knowledge, upon disappearance of the visibles from sight; so also it is
> transformed to dullness by dwelling upon gross objects, when it is said to
> lie dormant. In this state of the intellect, it is lowered to and confined
> in the earth.
>
>
>
> 68
>
> स्वयम् स्पन्दितया_अस्पन्द-चित्त्वाच्_चिति महानभः ।
>
> svayam spanditayA_a-spanda-cittvAt_citi mahA-nabha: |
>
> चित्-प्रकाशप्रकाशो हि जगद्_अस्ति च नास्ति च ॥३।१४।६८॥
>
> cit-prakAza-prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||
>
> .
>
> svayam spanditayA
>

> *by its own state of Vibration*
>
> a-spanda-cittvAt
>
> *thru its condition of nonvibrant Consciousness *
>
> citi mahA-nabha:
>
> *in Consciousness a great sky *
>
> cit-prakAza-prakAza: hi
>
> *for the radiance of radiant Consciousness *

>
> jagat asti ca na_asti ca
>

> *the world both is and is.not *
>
> *. *

>
> ~vlm.68. The world is in motion by the force of the Intellect, in whose
> great vacuity it is settled; it is lighted by the light of that Intellect,
> and is therefore said to be both existent as well as inexistent by itself.
>

> * svayam spanditayA *by its own state of Vibration*a-spanda-cittvAt *thru
> its condition of nonvibrant Consciousness *citi mahA-nabha: *in
> Consciousness a great sky *cit-prakAza-prakAza: hi *for the radiance of
> radiant Consciousness *jagat asti ca na_asti ca *the world both is and
> is.not *

>
>
>
> 69
>
> चिद्.आकाश~एक-शून्यत्वम् जगद्_अस्ति च नास्ति च ।
>
> cit.AkAza~eka-zUnyatvam jagat_asti ca na_asti ca |
>
> चिद्.आलोक-महारूपम् जगद्_अस्ति च नास्ति च ॥३।१४।६९॥
>
> cit.Aloka-mahArUpam jagat_asti ca na_asti ca ||3|14|69||
>
> .
>

> *Consciousness-Space,*
>
> *the emptiness of One,*
>
> *is the world*
>
> *and the world is not*
>
> *.*
>
> *Consciousness-light,*
>
> *the great-Form of That,*
>
> *. *
>
> cit.*Consciousness*-.AkAza.*Space*-eka.*only/one*-zUnyatva.
> *empty.vacuity-*m x
>
> jagat asti ca na_asti ca - *the world is o**&r it.is <http://it.is> not*
>
> cit.Aloka-mahArUpam x
>
> jagat asti ca na_asti ca - *the world is o**&r it.is <http://it.is> not*
>
> *. *

>
> ~vlm.69. Like the vacuity of that Intellect, the world is said now to
> exist and now to be inexistent; and like the light of that Intellect, it
> now appears and now disappears from view.
>

> *x*

>
> xx67 68 69
>
>
>
> 70
>
> चिन्मारुत-परिस्पन्दो_जगद्_अस्ति च नास्ति च ।
>
> cit.mAruta-parispanda:_jagat_asti ca na_asti ca |
>
> चिद्घन-ध्वान्त-कृष्णत्वम् जगद्_अस्ति च नास्ति च ॥३।१४।७०॥
>
> cit.ghana-dhvAnta-kRSNatvam jagat_asti ca na_asti ca ||3|14|70||
>
> .
> cit.mAruta-parispanda:
>
> jagat_asti ca na_asti ca |
>
> cit.ghana-dhvAnta-kRSNatvam
>

> jagat_asti ca na_asti ca * -* *x *
>
> *. *
>
> *when the Conscious.wind blows*
>
> *the world is*
>
> *and the world is not*
>
> *.*
>
> *in the pitch-darkness of the Conscious.cloud,*
>
> *the world is*
>
> *and the world is not*
>
> *. *

>
> ~vlm.70. Like the fleeting wind which is breathed by that Intellect, the
> world is now in existence and now inexistent; and like the cloudy and
> unclouded sphere of that Intellect, the world is now in being and now a not
> being.
>
>
>
> 71
>
> चिद्-अर्क.आलोक-दिवसो जगद्_अस्ति च नास्ति च ।
>
> cit~arka.Aloka-divasa:_jagat_asti ca na_asti ca |
>
> चित्-कज्जल-रजस्-तैल-परमाणुर्_जगत्-क्रमः ॥३।१४।७१॥
>
> cit-kajjala-rajas-taila-paramANu: jagat-krama: ||3|14|71||
>
> .
>

> cit.*Consciousness*-arka.*sun/star-*Alokana.*looking.at/beholding
> <http://looking.at/beholding>*-divasa.*day/heaven-*:
>
> jagat.*world-* asti.*is/exists*- ca.*too*- na.*not*- asti.*is/exists*- ca.
> *too*- |
>
> cit.*Consciousness*-kajjala.*xxx-*raja:-*xxx-*taila.*xxx-*paramANu.*xxx -*
>
>
> jagat.*world-*krama.*process/order*
>
> *. *
>
> *in the sun of Consciousness,*
>
> *and in the light of the Sun,*
>
> *the world is, and the world is not*
>
> *:*
>
> *when chit becomes a cloud of smoke in the Primal Atom,*
>
> *the world goes-on*
>
> *.*

>
> ~vlm.71. Like the broad daylight of that Intellect, the world is now in
> existence, and like the disappearance of that light, it now becomes
> nothing. It is formed like colyrium from the particles of the oil of the
> rajas quality of the Intellect.
>
>
>
> 72
>
> चिद्~अग्न्य्~औष्ण्यम् जगल्~लेखा जगच्_चिच्.छङ्ख-शुक्लता ।
>
> cit~agni~auSNyam jagat~lekhA jagat_cit.zaGkha-zuklatA |
>
> जगच्_चिच्.छैल-जठरम् चिज्~जल-द्रवता जगत् ॥३।१४।७२॥
>
> jagat_cit.zaila-jaTharam cit~jala-dravatA jagat ||3|14|72||
>
> .
>

> *Consciousness** is **the heat of Agni's fire**–*
>
> jagat~lekhA - *the World-painting – *
>
> jagat.*world-*
>
> cit.*Consciousness*-zaGkha.*conch-*zukla.*white/bright.half-*tA-*ness* *–*
>
> jagat.*world-*
>
> cit.*Consciousness*-zaila.*stone/rock-*jaThara.*belly/womb-*m –
>
> cit.*Consciousness*-jala.*water*-drava.*flowing*.tA-*ness **–*
>
> jagat.*world**. *
>
> *Consciousness *
>
> *–**as heat is for Agni, the Lord of Fire**–*
>
> *is the World-painting*
>
> *.*
>
> *of **the chit-trumpet*
>
> *the world's the blare;*
>
> *of a** mountain the hardness*
>
> *.*
>
> *the water of chit is the flowing of the world*
>
> *.*
>
> *x *

>
> ~vwv.1354. The heat of the fire of Consciousness is the series of worlds.
> The world is the whiteness of the conch-shell that is Consciousness. The
> world is the interior of the mountain of Consciousness. The world is the
> fluidity of the water of Consciousness.
>
> ~VA: as heat to fire, whiteness to shell, hardness to mountain, fluidity
> to water, so world is related to Consciousness. ~AS: The world is the heat
> of the cit fire, etc.

> * cit~agni~auSNyam *Consciousness**–**as heat is for Agni, the Lord of
> Fire**–*jagat~lekhA - *the World-painting - *jagat.*world-*cit.
> *Consciousness*‑zaGkha.*conch‑*zukla.*white/bright.half-*tA-*ness* *-*
> jagat.*world-* cit.*Consciousness*-zaila.*stone/rock-*jaThara.
> *belly/womb-*m - cit.*Consciousness*-jala.*water*-drava.*flowing*.tA-*ness
> **-* jagat.*world**. *
>
> *x*

>
> xx
>
> 70 71 72
>
>
>
> 73
>
> जगच्_चिद्~इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।
>
> jagat_cit~ikSu-mAdhuryam cit-kSIra-snigdhatA jagat |
>
> जगच्_चिद्.धिम् अशीतत्वम् चिज्~ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥
>
> jagat_cit.dhim a-zItatvam cit~jvAlA-jvalanam jagat ||3|14|73||
>
> .
>

> *the world is sweetness,*
>
> *Consciousness is the sugarcane that sweetens it*
>
> *.*
>
> *Consciousness is the milk of which*
>
> *the world is cream*
>
> *.*
>
> *the world is the warmth*
>
> *of conscious thought*
>
> .
>
> *and of the flame of Consciousness*
>
> *the world's the heat*
>
> *.*

>
> jagat cit~ikSu-mAdhuryam x
>
> cit-kSIra-snigdhatA jagat x
>
> jagat_cit.dhim a-zItatvam x
>
> cit~jvAlA-jvalanam jagat xx
>
> * readers who know only homo.milk should see a transparent carton
>
> with a few cm. of cream at the top.
>
> the cream separates from the milk by.itself
>
> and rises to the top.
>
> ~vwv.The world is the sweetness of the sugarcane of Consciousness. The
> world is the wetness of the milk of Consciousness. The world is the
> sweetness of the honey of Consciousness. The world is the bracelet of the
> flame of Consciousness.
>
> ~vlm.73. The sweetness of the world, is derived from the sugar of the
> intellect, and its juiciness from the milk in the divine mind; its coldness
> is from the ice, and its heat from the fire contained in the same. (i.e.
> The divine Intellect is the material cause (upAdAna kArana) of the world).
>
>
>
> 74
>
> जगच्_चित्-सर्षप-स्नेहो_वीचिः_चित्-सरितज्_जगत् ।
>
> jagat_cit-sarSapa-sneha:_vIci:_cit-sarita:_jagat |
>
> जगच्_चित्-क्षौद्र-माधुर्यम् जगच्_चित्-कनक~अङ्गदम् ॥३।१४।७४॥
>
> jagat_cit-kSaudra-mAdhuryam jagat_cit-kanaka~aGgadam ||3|14|74||
>
> .
>

> *the world is the Concious oil of mustard.seed *
>
> *the Concious flowing waves of Ocean are the world *
>
> *the world is the Concious sweetness of honey *
>
> *the world is the Concious gold in a ring*
>
> *. *
>
> jagat_cit-sarSapa-sneha: -* x - *

>
> vIci:_cit-sarita:_jagat x
>
> jagat_cit-kSaudra-mAdhuryam x
>
> jagat_cit-kanaka~aGgadam xx
>
> ~vlm.74. The world is oily by the mustard seeds contained in the
> Intellect; and billowy in the sea of the divine mind. It is dulciate by the
> honey and aureate by the gold contained in the same.
>
>
>
> 75
>
> जगच्_चित्-पुष्प-सौगन्ध्यम् चिल्.लता~अग्र-फलम् जगत् ।
>
> jagat_cit-puSpa-saugandhyam cit.latA~agra-phalam jagat |
>
> चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चिद्.वपुः ॥३।१४।७५॥
>
> cit-sattA_eva jagat-sattA jagat-sattA_eva cit-vapu: ||3|14|75||
>
> .
>

> *the world is the aroma of chit-flowers*
>
> *a fruiting chit-vine is the world*
>
> *for chit-Suchness is World-Suchness*
>
> *world-Suchness is the embodied chit*
>
> .
>
> jagat_cit-puSpa-saugandhyam -* the world is the fragrant flowering of *
> *Consciousness** - *
>
> cit.latA~agra-phalam jagat – *hanging from its vine as its fruit is the
> world - *
>
> cit-sattA_eva jagat-sattA – *its state of Being is also the world's state
> of Being - *
>
> jagat-sattA_eva cit-vapu: *- the world's state of Being is also the
> vapu.Body of **Consciousness. *

>
> ~vwv.1362 The world is the fragrance of Consciousness. The existence of
> Consciousness is alone the existence of the world. The existence of the
> world is alone the form of Consciousness.
>
> ~vlm.75. The world is a fruit of the tree of Intellect, and its fragrance
> is derived from the flowers growing in the arbour of the mind. It is the
> ens of the Intellect, that gives the world its entity, and it is the mould
> of the eternal mind, that gives its form.
>

> *x*

>
> xx73 74 75
>
>
>
> 76
>
> अत्र भेद-विकार.आदि नखे मलम् इव स्थितम् ।
>
> atra bheda-vikAra.Adi nakhe malam iva sthitam |
>
> इति_इदम् सन्मयत्वेन सद्~असद्_भुवन.त्रयम् ॥३।१४।७६॥
>
> iti idam sat.mayatvena sat~asat_bhuvana.trayam ||3|14|76||
>
> .
>
> atra bheda-vikAra.Adi
>
> nakhe malam iva sthitam |
>
> iti idam sat.mayatvena
>

> sat~asat_bhuvana.trayam * -* *x *
>
> *. *
>
> *these various distinctions of form are **like dirt under a fingernail,*
>
> *impurity in the not-space;*
>
> *thus this, composed of sat.reality, is a really.unreal triple world.*

>
> * here I read a pun: 'like dirt under a fingernail", and "like an impurity
> in not-space" YV has the fingernail; Mo has <na khe> not in kha.space.
>
> ~vwv.1362/76a. The existence of Consciousness is alone the existence of
> the world. The existence of the world is alone the form of Consciousness.
> Here, difference, change etc, do not exist as impurity (does not exist) in
> the sky.
>
> ~VA: Here is no distinction, change etc, as impurity does not stay in
> space. This world consists of Sat only, and so this triple world is both
> existing and non-existing. ~AS: I agree.
> ~vlm.76. The difference is, that this world is changeful, while the clear
> atmosphere of the Intellect has no change in it; and the unreal world
> becomes real, when it is seen as full of the Divine spirit.
>
> ~moT. > ... ¶ phalitam Aha atra bhedavikArAdi na khe malam iva sthitam ||
>
>
>
>
> 77
>
> अविकल्प-तद्.आत्मत्वात्_सत्ता~असत्ता~एकआ_एव च ।
>
> a-vikalpa-tat.AtmatvAt sattA~a.sattA-ekatA eva ca |
>
> अवयव~अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥
>
> avayava~avayavitA zabda.Arthau zaza-zRGgavat ||3|14|77||
>
> .
>
> a-vikalpa-tat.AtmatvAt x
>
> sattA~a.sattA-ekatA eva ca |
>
> avayava~avayavitA x
>

> zabda.Arthau zaza-zRGgavat *x *
>
> *. *
>
> *from its Self-nature as devoid of distinctions,*
>
> *such as Suchness, unSuchness, and Oneness*
>
> *—**quibbles of quibbles —*
>
> *come such words,*
>
> *as resonant as Rabbit-Horns*
>
> *.*

>
> ~vwv.1360. On~account.of (the world) being of the nature of Consciousness
> without change, the oneness of existence and non-existence and the state of
> being a limb and the wholeare word-meanings similar to a hare's horn.
>
>
>
> 78
>
> अनुभूत्य्_अपलापाय कल्पितो यैर् धिग्_अस्तु तान् ।
>
> anubhUti~apa.lApAya kalpita:_yai:_dhik_astu tAn |
>
> न विद्यते जगद्_यत्र स-अद्र्य्~अब्ध्य्.उर्वी~नदि~ईश्वरम् ॥३।१४।७८॥
>
> na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi~Izvaram ||3|14|78||
>
> .
>

> *shame on them who invent such babble*
>
> *!*
>
> *there is not any world*
>
> *with mountains, ocean waves and river gods*
>
> *. *
>
> anu.bhUti.*after-* ~apa.lApAya x
>
> kalpita:_yai:_dhik_astu tAn *x*
>
> na vidyate jagat_yatra x
>
> sa=adri.abdhi.urvI.nadi~Izvaram *x *
>
> *. *

>
> ~AS: Whoever created these word complexes leading to the removal of true
> experience (anubhUti~apalApAya). ... whereas the world dominated by
> (Izvaram) mountains, oceans, earth and rivers does not exist.
>

> *x*

>
> xx76 77 78
>
>
>
> 79
>
> चिद्~एकत्वात् प्रसङ्गः स्यात्_कस्_तत्र_इतर-विभ्रमः ।
>
> cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |
>
> शिला-हृदय-पीना_अपि स्वाकाशे विशदा_एव चित् ॥३।१४।७९॥
>
> zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||
>
> .
>
> cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |
>

> zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit * -* *x *
>
> *. *
>
> *from the chit-Oneness*
>
> *this happens*
>
> *what else is the delusion there?*
>
> *tho solid as the heart of stone*
>
> *in its own space*
>
> *it is only clear **Consciousness*
>
> *.*

>
> cit~ekatvAt prasaGga: syAt x
>
> ka:_tatra_itara-vibhrama: x
>
> zilA-hRdaya-pInA_api x
>
> sva.AkAze vizadA_eva cit
>

> *x *
>
> *. *

>
> ~AS: ... cit being unique why would there be this confusion of attaching
> it with other things. The second line is also to be connected with the next
> verse.
> ~vlm.79. The intellect being an unity, cannot be mistaken for a part of
> any thing; and though it may become as solid as a stone, yet it shines
> brightly in the sphere of its vacuity.
>
>
>
> 80
>
> धत्ते_ऽन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।
>
> dhatte_*ntar_akhilam zAntam saMnivezam yathA zilA |
>
> पदार्थ-निकर.आकाशे त्व्_अयम् आकाश.जो मलः ॥३।१४।८०॥
>
> padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||
>
> .
>

> *it bestows, within, complete peace*
>
> *—*
>
> *a foundation solid as stone.*
>
>
>
> *in that space thronging with meaning *
>
> *you are a space.born speck*
>
> *.*

>
> ~DС. Akazajo mala: It is total inward peace, steady as a rock in
> essence-space, “you” is a space-born dust (particle)
>
> ~AS: As explained, the first line continues to state that the cit holds
> everything in a quiet state inside itself. in other words, whatever is
> outwardly changing is fixed in its true existence in cit.
>
> 81
>
> सत्ता~असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।
>
> sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |
>
> पल्लव~अन्तर-लेख~ओघ-सन्निवेश.वद्_आततम् ॥३।१४।८१॥
>
> pallava~antara-lekha~ogha-sanniveza.vat_Atatam ||3|14|81||
>
> .
>

> *existence, non.existence, self.ness, you.ness, me.ness*
>
> *—*
>
> *they have no connection with you*
>
> *as the lines in a leaf are not separate from the leaf*
>
> *.*
>
> sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te *x*
>
> pallava~antara-lekha~ogha-sanniveza.vat_Atatam *x *
>
> *. *

>
> ~vlm.81. As the lines on the leaves of trees, are neither the parts of the
> leaves nor distinct from them, so the world situated in the Intellect, is
> no part of it nor separate from it.
>
> ~AS: This impurity from the cit space only lives in the space of word
> meanings (padArthanikarAkAze),
> these differentiations of existence, non existence, self, you, me don't
> really exist at all.

> *x*

>
> चिद्~एकत्वात् प्रसङ्गः स्यात्_कस्_तत्र_इतर-विभ्रमः ।
>
> cit~ekatvAt prasaGga: syAt ka:_tatra_itara-vibhrama: |
>
> शिला-हृदय-पीना_अपि स्वाकाशे विशदा_एव चित् ॥३।१४।७९॥
>
> zilA-hRdaya-pInA_api sva.AkAze vizadA_eva cit ||3|14|79||
>
> धत्ते_ऽन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।
>
> dhatte_*ntar_akhilam zAntam saMnivezam yathA zilA |
>
> पदार्थ-निकर.आकाशे त्व्_अयम् आकाश.जो मलः ॥३।१४।८०॥
>
> padArtha-nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||
>
> सत्ता~असत्ता.आत्मता-त्वत्ता-मत्ता.आश्लेषा न सन्ति ते ।
>
> sattA~a.sattA.AtmatA-tvattA-mattA.AzleSA na santi te |
>
> पल्लव~अन्तर-लेख~ओघ-सन्निवेश.वद्_आततम् ॥३।१४।८१॥
>
> pallava~antara-lekha~ogha-sanniveza.vat_Atatam ||3|14|81||
>
> xx79 80 81
>
>
>
> 82
>
> अन्य~अनन्य.आत्मकम् इदम् धत्ते_ऽन्तश्_चित्.स्वभावत: ।
>
> anya~an.anya=Atmakam idam dhatte anta: cit-svabhAvata: |
>
> समस्त-कारण~ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥
>
> samasta-kAraNa-oghAnAm kAraNa.Adi pitAmaham ||3|14|82||
>
> .
>

> *itself*
>
> *—the other & not.other—*
>
> *bestows*
>
> *this*
>
> *—as Consciousness becomes its selves—*
>
> *of whole oceans of causation*
>
> *the causal process*
>
> *is*
>
> *the Grandfather*
>
> *.*

>
> anya~an.anya=Atmakam idam x
>
> dhatte anta: cit-svabhAvata: x
>
> samasta-kAraNa-oghAnAm x
>
> kAraNa.Adi pitAmaham xx
>
> ~vlm.82. No detached soul is of heterogenous growth, but retains in its
> nature the nature of the intellect, and brahmA is the primary cause of
> causes. (Hence called Hiranyagarbha.) . The conceptualism of Europe, is a
> doctrine between Realism and Nominalism and betwixt Idealism and
> Relationism. The realist says, universal genera are real and independent
> existences; but the nominalist (like the PratyaksAvAdi) says that things
> only exist and universals are Flatus venti-pralApa. [VLm means "not worth a
> fart". jd]
>
>
>
> 83
>
> स्व.भावतो कारण.आत्म-चित्तम् चिद्~ध्य्~अनुभूतितः ।
>
> sva.bhAvata: kAraNa.Atma-cittam cit~dhi~anubhUti=tas |
>
> न च_असत्त्वम् अचेत्यायाश्_चितो वाचा_अपि सिध्यति ॥३।१४।८३॥
>
> na ca_a-sattvam a-cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||
>
> .
>

> *chitta*
>
> *the Affective mind*
>
> *is*
>
> *of its own nature*
>
> *the causal self*
>
> *—*
>
> *because it is the experience of the chit.Conscious & it is not unSuchness*
>
> *as evidenced by the presence of the root >chit in a-cet-ya –
> inconceivable*
>
> *. *

>
> sva.bhAvata: x
>
> kAraNa.Atma-cittam x
>
> cid-dhi~anubhUti=tas x
>
> na ca_a-sattvam a-cetyAyA: cita: vAcA_api sidhyati
>

> *x *
>
> *. *

>
> ~VA: Consciousness is self-existing self-cause, because it is experienced
> in conscous thoughts.
>
> It cannot be said Cosnsciousness is non-existent because of its
> non-perception.
>
> ~AS: Indeed (hi) citta the mind is essentially the same as its cause the
> cit. Because the cit is beyond experience, its non existence cannot be
> established by declaration of experience (to the contrary).
> ~vlm.83. The mind is of its own nature a causal principle, by reason of
> its notion of the Intellect; but its existence is hard to be proved, when
> it is insensible and unconscious of the intellect.
>
>
>
> 84
>

> *यद_**अस्ति **तद्_**उदेति_**इति **दृष्टम् **बीजाद्_**इव_**अङ्कुरः *
> *॥३।१४।८४॥*
>
> *yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||*
>
> *.*
>
> *"what is That comes.out"*
>
> *so it is seen*
>
> *as*
>
> *the shoot sprouting from a bean*
>
> *.*

>
> ~vlm.84 Whatever is in the root comes out in the tree, just as we see
> seeds shoot forth in plants of its own species.
>

> *x*

>
> 82 83 --
>
>
>
> 85
>
> गगन* इव सु.शून्य-भेदम् अस्ति
>
> gagana* iva su.zUnya‑bhedam asti
>
> त्रि.भुवनम् अङ्ग महाचितो ऽन्तर्_अस्याः ।
>
> tri.bhuvanam aGga mahAcita:_antar asyA: |
>
> परम.पद-मयम् समस्त-दृश्यम्
>
> parama-pada.mayam samasta-dRzyam
>
> त्व्_इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥
>
> tu_idam iti nizcayavAn bhava~anubhUte: ||3|14|85||
>
> .
>

> *as.if within the spacious sky*
>
> *quite devoid of distinctions*
>
> *this Triple World*
>
> *OK*
>
> *within this Great Consciousness*
>
> *from all-emptiness*
>
> *there is distinction of this Triple World—yes, indeed,*
>
> *the Great chit, the All-Percept made of the Supreme*
>
> *seems Such to us, struck by experience of being.*

>
> gagana* iva su.zUnya‑bhedam asti x
>
> tri.bhuvanam aGga mahAcita:_antar asyA: x
>
> parama-pada.mayam samasta-dRzyam x
>
> tu_idam iti nizcayavAn bhava~anubhUte:
>

> *x *
>
> *. *

>
> ~AS: My dear (aGga) this triple world is undifferentiated and empty
> (suzUnyabhedam) like the space and it is in this great cit the brahman
> mind; from experience be sure that (anubhUte: nizcayavAn bhava ) that all
> the visible world is just the great brahma (paramapadamayam samastadRzyam).
> rAma is being advised to see for himself the truth of what was declared
> above.
>
> #aGga ind. a particle implying attention, assent [aGgI.kR] or desire, and
> sometimes impatience, it may be rendered, by well; indeed, true, please
> [OK?], rather quick; kim aGga, how much rather!
>
> ~vlm.85. All the worlds are as void as vacuity, and yet they appear
> otherwise, as they are situated in the Great Intellect. All this is the
> seat of the Supreme, and you must know it by your intellection.
>
>
>

> *Vasishtha said—*

>
> 86
>
> इत्य्_उक्तवत्य्_अथ मुनौ दिवसो जगाम
>
> iti uktavati_atha munau divasa: jagAma
>
> सायम्तनाय विधये_ऽस्तमिनो जगाम ।
>
> sAyaMtanAya vidhaye_*stamina: jagAma |
>
> स्नातुम् सभा कृत-नमस्करणाम् जगाम
>
> snAtum sabhA kRta-namaskaraNAm jagAma
>
> श्याम~अक्षये रवि-करैश्_च सह_आजगाम ॥३।१४।८६॥
>
> zyAma~akSaye ravi-karai: ca saha_AjagAma ||3|14|86||
>
> .
>

> *the muni having said his say, now the day departed;*
>
> *and to their homes, for the evening rites, they all departed;*
>
> *for the sacred bath the Assembly, bowing, departed;*
>
> *the darkness stirred as the last rays of the sun departed.*
>
> iti uktavati_atha munau divasa: jagAma *x*
>
> sAyaMtanAya vidhaye_*stamina: jagAma *x*
>
> snAtum sabhA kRta-namaskaraNAm jagAma *x*
>
> zyAma~akSaye ravi-karai: ca saha_AjagAma *x *
>
> *. *

>
> ~vlm.86. As the muni spake these words, the day declined to its evening
> twilight. The assembly broke with mutal salutations, to perform their
> vesperal ablutions, and met again at the court hall with the rising
> sunbeams, after dispersion of the nocturnal gloom,
>

> *x*
>
> xx85 86
>
>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
>
>
>
>
> *Â**U*U*M**m*mmm....

>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant sarga/canto Number, e.g.

> "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh~Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o**ॐm*

>
>
>
> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>
> http://www.youtube.com/watch?v=w814-Pj3bm8

> <http://www.youtube.com/watch?v=w814-Pj3bM8>

> *34 35 36 *

> *यद_**अस्ति **तद्_**उदेति_**इति **दृष्टम् **बीजाद्_**इव_**अङ्कुरः *
> *॥३।१४।८४॥*
>
> *yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84|| *

>
> गगन* इव सु.शून्य-भेदम् अस्ति
>
> gagana* iva su.zUnya‑bhedam asti
>
> त्रि.भुवनम् अङ्ग महाचितो ऽन्तर्_अस्याः ।
>
> tri.bhuvanam aGga mahAcita:_antar asyA: |
>
> परम.पद-मयम् समस्त-दृश्यम्
>
> parama-pada.mayam samasta-dRzyam
>
> त्व्_इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥
>
> tu_idam iti nizcayavAn bhava~anubhUte: ||3|14|85||
>
> वसिष्ठ* उवाच ।
>
> vasiSTha* uvAca |
>
> इत्य्_उक्तवत्य्_अथ मुनौ दिवसो जगाम
>
> iti uktavati_atha munau divasa: jagAma
>
> सायम्तनाय विधये_ऽस्तमिनो जगाम ।
>
> sAyaMtanAya vidhaye_*stamina: jagAma |
>
> स्नातुम् सभा कृत-नमस्करणाम् जगाम
>
> snAtum sabhA kRta-namaskaraNAm jagAma
>
> श्याम~अक्षये रवि-करैश्_च सह_आजगाम ॥३।१४।८६॥
>
> zyAma~akSaye ravi-karai: ca saha_AjagAma ||3|14|86||
>
> ||
>
> ३०१५
>
> fm3015
>
>
>
> +++
>
>
>

> *FM.Canto** 3.14 *
>
> *Vasishtha said—*

>
> 3.14.01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23
> 24 25 26 27 28 29 30 31 32 33 34 35 36 37
>
> 38
>

> *here*
>
> *in the Greatness of Space*
>
> *altho*
>
> *this class.of.things is unreal*
>
> *a** being **as.if** So*
>
> *appears*
>
> *:*
>
> *a **Conscious wonderworking Selfling*
>
> *!*
>
> 39
>
> *and when itself, that wonder, falls.together*
>
> *a pile@Consciousness*
>
> *going.to.be <http://going.to.be> a body with its parts*
>
> *'U' know that as the sense of 'I'*
>
> *.*

>
> 40 41 42
>
> 43
>
> 44 45 46 47 48 49
>
> 50
>

> *whatever emanation plays*
>
> *@*
>
> *That*
>
> *—which does not anywhen divide--*
>
> *if*
>
> *it were a portion of That*
>
> *what fraction would it be and how*
>
> *? *

>
> 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74
> 75 76 77 78 79 80 81 82 83
>
> 84
>

> *"what is That comes.out"*
>
> *so it is seen*
>
> *as*
>
> *the shoot sprouting from a bean*
>
> *.*
>
> 85 86
>
>
>
> +++
>
> --
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Jiva Das

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Apr 21, 2021, 10:38:47 AM4/21/21

to yoga vasishtha

oॐm

FM.3.14

GRANDFATHER BRAHMÂ EVOLVES

VASISHTHA said—

इत्थम् जगद्.अहम्ता.आदि.दृश्य.जातम् न किञ्चन ।

ittham jagat.ahaMtA.Adi.dRzya.jAtam na kiMcana |

अजातत्वाच् च न अस्त्य् एव यच् च अस्ति परमा इव तत् ॥३।१४।१॥

ajAtatvAt_ca na_asti_eva yat_ca_asti paramA_iva tat ||3|14|1||

and so the world

is born as Drshya.Percepts like "I" and "you"

and nothing else

but since it is unborn

it is not.at.all anything like That Supreme

ittham.so/in.such.a.way. jagat.world..ahamtA."I"ness.Adi.beginning.with/&c...dRzya.Sight/Percept...jAta.born/happened..m na.not. kiMcana.anything/whatever.

from/thru.ajAtatva.conditioned.Ignorance.At ca.too. na.not.x. asti.is/exists. eva.very/only . yat_ca_asti – and what is (ahamtA."I"ness) is. paramA_iva . as.if Absolute is . tat.that.one.

ittham.so/in.such.a.way jagat.world

ahamtA."I"ness

Adi.beginning.with/&c.

dRzya.percept/object\the.world

jAta.born/happened

na.no/t

kiMcana.anything/whatever

ajAtatva.conditioned.Ignorance

ca.&/also/too

na.no/t

asti.is/exists

eva.very/only

yat.which/what

ca.&/also/too

asti.is/exists

parama.higher

iva.like/as.if

tat.hit/that

*vlm. In this manner the visible world, myself, thyself and all other things are nothing; all these being unmade and unborn are inexistent: it is the Supreme spirit only that is existent of itself.

* ittham.so/in.such.a.way.jagat.world..ahamtA."I"ness.Adi.beginning.with/&c...dRzya.Sight/Percept...jAta.

born/happened..m na.not. kiMcana.anything/whatever. from/thru.ajAtatva.conditioned.Ignorance.At ca.too. na.not.x. asti.is/exists. eva.very/only . yat_ca_asti – and what is (ahamtA."I"ness) is. paramA_iva . as.if Absolute is . tat.that.one.

परमाकाशम् एव आदौ जीवताम् चेतति स्वयम् ।

paramAkAzam eva_Adau jIvatAm cetati svayam |

निःस्पन्द.अम्भोधि.कुहरे सलिलम् स्पन्दताम् इव ॥३।१४।२॥

ni:spanda.ambhodhi.kuhare salilam spandatAm iva ||3|14|2||

parama.AkAza.Absolute.Space.m eva.very/only Adau.in.the.beginning. jIvatA.state of Living.m . cetati.conceiving. svayam.itself | ni:.x.spanda.ambhodhi.kuhare salilam spandatAm iva.like/as.if

absolute Space

in the beginning

conceives itself a life

as.if there were a wave that stirs

in the unmoving waters of the deep

*vlm.2. The primeval vacuous soul is awakened at first of itself, and by its own energy from its quietness, and begins to have a motion in itself like the troubled waters of the deep.

#nis . ind. . out, forth, away &c. (rarely used as an independent word [e.g. AV&c]; mostly as a prefix to verbs and their derivatives [forex niH>kSi &c. below], or to nouns in the sense, "out.of", "away.from" or that of a privative or negative adverb = <a.without>, "destitute of", "free from", "un." [cf. nir.artha, nir.mala &c.], or that of a strengthening particle "thoroughly, "entirely", "very" • *nis is liable to be changed to *ni:, *nir, *niz, *niS, and *nI).

आकाश.रूपम् अजहद् एवम् वेत्ति_इव हृद्यताम् ।

AkAza.rUpam ajahat_evam vetti_iva hRdyatAm |

स्वप्न.संकल्प.शैल.आदाव् इव चिद्.वृत्तिर् आन्तरी ॥३।१४।३॥

svapna.samkalpa.zaila.Adau_iva cit.vRtti: AntarI ||3|14|3||

the Space.Form, as it were, thus knows what's in its Heart

just as the motion of the chit.Consciousness

within

manifests dreams of mountains, and much other stuff

AkAza.rUpam ajahat

evam vetti iva hRdyatAm

svapna.samkalpa.zaila.Adau

iva cit.vRtti: AntarI

*vlm.3. It then begins to reflect in itself, as in a dream or in imagination, without changing its vacuous form, which is likened to a rock with the inward faculty of thought.

पृथ्व्य्.आदि.रहितो देहो यो विराड्.आत्मको महान् ।

pRthvy.Adi.rahita:_deha:_ya:_virAT.Atmaka:_mahAn |

आतिवाहिक एव असौ चिन्मात्र.अच्छ.नभो.मय: ॥३।१४।४॥

AtivAhika* eva_asau cit.mAtra.accha.nabha:.maya: ||3|14|4||

devoid of earthen elements, there's a body—the Great Virâj

the Âtivâhika.Traveler,

the Subtle Body,

consisting only of the clear sky of chit.Consciousness

pRthvy.Adi.rahita:_deho

ya: Virâj.Atmaka:_mahAn |

AtivAhikaÂtivâhika.Traveler * eva_asau

cit.mAtra.accha.nabha:.maya: .

*vlm.p.4 The body of the great god_virAj_("Untainted") is also devoid of any material form, whether earthly or any other elemental shape. It is purely a spiritual, intellectual and ethereal form, as transparent as the ether itself.

***Gods . #virAj, *virAT .m/f.. . the first progeny of Brahmâ (*brahmA having divided his own substance into male and female, produced from the female the male power Virâj, who then produced the first Manu, Svayam.bhuva, who then created the ten *prajApati Grandfathers • #virAj, as a sort of secondary creator, is sometimes represented as born from *puruSa, and *puruSa from him • being elsewhere, however, identified with *prANa) • (in vedAnta) N. of the Supreme Intellect located in a supposed aggregate of gross bodies (= *vaizvAnara, q.v) • the Aativâhika.Traveler, the Subtle Body: <pRthvy.Adi.rahito deho yo virAD.Atmako mahAn | AtivAhika eva asau cinmAtra.accha.nabhomaya:> FM.3.14.4 ++

अक्षयः स्वप्न.शैल.आभः स्थिर.स्वप्न.पुर.उपमः ।

akSaya: svapna.zaila.Abha: sthira.svapna.pura.upama: |

चित्रकृत्=स्थिर.चित्त.स्थ+चित्रसैन्य=समाकृतिः ॥३।१४।५॥

citra.kRt=sthira.citta.stha+citra.sainya=samAkRti: ||3|14|5||

akSaya: svapna.zaila.Abha:

sthira.svapna.pura.upama: |

citra.kRt=sthira.citta.stha+citra.sainya=samAkRti: .

unshakeable

like a mountain seen in a dream

as strong as a dream.city

a city surrounded by besieging armies

*vlm.p.5 It is without decay, steady like a rock, and as airy as a city seen in a dream. It is inert as the line of a regiment painted in a picture.

*AS: It is stable (akSaya:) appearing like a (an abstract) mountain in a dream (svapna.zailAbha:), or like a (detailed) city visible in a stable dream (sthira.svapna.puropama:), like an image of a colorful army (citra.sainya.samAkRtiH) fixed in the mind of the painter (citra.kRt.sthira.citta.stha).

अनिखात.महास्तम्भ.पुत्रिक.ओघ.सम.उपमः ।

a.nikhAta.mahA.stambha.putrika.ogha.sama.upama: |

ब्रह्म.आकाशे अनिखात.आत्मा सुस्तम्भे सालभञ्जिकः ॥३।१४।६॥

brahma.AkAze a.nikhAta.AtmA sustambhe sAla.bhaJjika: ||3|14|6||

it is a pillar in the space of the Immensity

with a multitude of figures

carved and uncarved

there in the middle of the room

anikhAta.xxx.mahAstambha.GreatPillar.putrika.puppet/image.ogha.flood/plenty.sama.same/equal.upama.like/resembling.: |

brahmA.Immense/brahma.Immensity.a.x.AkAza.Space.e anikhAta.x.Atma.self/Self. sustambha.x.e sAlabhaJjika.x.: .

*vlm.p.6 All other souls are like pictures of dolls and puppets painted, and not engraved, on the body of_virAj_like on a huge pillar. He, standing as an uncarved column in the empty sphere of brahma, represents all souls (and not bodies) as they are mere pictures on it.

*vlm.6. All other souls are as pictures of dolls and puppets, painted and not engraven on the body of virAj as upon a huge pillar; and he standing as an uncarved column in the empty sphere of brahma, represents all souls (and not bodies) as they are mere pictures on it.

*VA: It is like many figures uncarved in a great pillar, uncarved Atma (creator brahma) in the pillar in the space of brahman.

*AS: It is like a sequence of figures appearing on a great pillar, though yet uncarved, like a statue in a great pillar in the brahma.space though unmanifest (anikhAta.AtmA)
.

##khan . #nikhan .1 Par. . To dig, dig up • To bury, inter • To erect (as a column) • to implant, infix, pierce into • *nikhAta. . dug in, buried, fixed in the ground • dug up, excavated • *nikhAtaka. . dug in a little.

आद्यः प्रजापतिः पूर्वम् स्वयम्भूर् इति विश्रुतः ।

Adya: prajApati: pUrvam svayambhU:_iti vizruta: |

प्राक्तनानाम् स्वकार्याणाम् अभावाद् अप्य् अकारणः ॥३।१४।७॥

prAktanAnAm sva.kAryANAm abhAvAt_api_a.kAraNa: ||3|14|7||

Adya.primal/first.: prajApati.xxx.: pUrvam.firstly/formerly svayaMbhuvA.by.the.SelfBorn:_iti.so vizruta.xxx.: | of/for.them prAktana.xxx.AnAm sva.Ur.own.kArya.effects.ANAm from/thru abhAva.nonBecoming/absence.At api.altho/even. akAraNa.causeless.: .

the primal prajA.pati of old

is well.known as the self.born

lacking prior karma.s

he became

causelessly

*vwv. 1090/3.14.7. The first Lord of creatures was formerly well.known as self.caused. He is causeles also on account of the absence of his own previous actions (or Karma).

*vlm.7. The prime Lord of creatures is said to be self.born at first, and he is known as the increate (brahmA), for want of his prior acts to cause his birth.

#prajApati . (°jA.) lord of creatures, creator, RV. &c. &c. (N. of a supreme god above or among the Vedic deities [RV. (only , 21, 10) ; AV. ; VS. ; Br. ] but in later times also applied to Viṣṇu, Śiva, Time personified, the sun, fire, &c., and to various progenitors, esp. to the 10 lords of created beings first created by Brahmā, viz. Marīci, Atri, Aṅgiras, Pulastya, Pulaka, Kratu, Vasiṣṭha, Pracetas or Dakṣa, Bhṛgu, Nārada [Mn. i, 34 ; cf. IW. 206 n. 1 ], of whom some authorities count only the first 7, others the last 3)

महा.प्रलय.पर्यन्तेष्व् आद्य.काल.पितामहाः ।

mahA.pralaya.paryanteSu_Adya.kAla.pitAmahA: |

मुच्यन्ते सर्व एव अतः प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥

mucyante sarva* eva_ata: prAktanam karma teSu kim ||3|14|8||

mahA.pralaya.paryanteSu

Adya.kAla.pitAmahA: |
mucyante sarva* eva_ata:

prAktanam karma teSu kim .

with the Great Doomsday

all of these primal.time.Grandfathers

become free

in the All

for even then

what prior karma is there for them

*vlm.8 The primeval patriarchs (progenitors) who obtain their ultimate liberation at the final dissolution of the world have no antecedent cause to be reborn as unliberated mortals.

सो ऽकुड्य एव कुड्यात्मा दृश्य.अदृश्य: स्वयम्.स्थित: ।

sa:_akuDya* eva kuDya.AtmA dRzya.adRzya: svayam.sthita: |
न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥

na ca dRzyam na ca draSTA na sraSTA sarvam eva ca ||3|14|9||

sa:_akuDya* eva kuDya.AtmA

dRzya.adRzya: svayam.sthita:

na ca dRzyam na ca draSTA

na sraSTA sarvam eva ca

not a wall but like a wall

to be seen o&r unseen in his self.situation

yet not to be the seer of the seen

and not the creator

but

the All

#kuDyam . a wall, <kuDyAntaritAnulabdhe: apratiSedhah> "nonPerception because of the interposition of a wall" nyAya.sutra 244] • *kuDyAtman . <kuDyam hi rodhakatvena madhye gantum na zakyate> FM.3.14.9 MoT ++

*VA: He is unreflected, being the basis of reflection. self.existing, both perception and non.perception, not seen and not seer and not creator, and he is all of these. *AS: The word kuDya has two very distinct meanings. Wall or plaster is one and curiosity is another. .jd. MW shows "curiosity, L." The L. indicates a Lexical (dictionary) source, without supporting citation. • MoT. glosses <kuDyam hi rodhakatvena madhye gantum na zakyate> y3014.009 MoT.

*AS: The root kuD ... means being playful like a child. So, akuDya probably means someone who cannot be trifled with or fathomed, yet kuDyAtmA the essence of understanding. He is by himself both visible and invisible. This means whatever is visible is just "he" yet, all the vision being an illusion, he is invisible. He just stays within himself. He is neither the visible world, nor the viewer, nor the creator, yet he is all of these (for there is nothing else!)
*vlm.9. brahma, who is the reflector of all souls, is himself invisible in the inward mirror of other souls: (i. e. he reflects all images in himself, but never casts his own reflexion upon any). He is neither the view nor the viewer, and neither the creation nor the creator himself.

प्रति.शब्द.पदार्थानाम् सर्वेषाम् एष एव सः ।

prati.zabda.padArthAnAm sarveSAm eSa: eva sa: |

तस्माद् उदेति जीव.आली दीप.आली दीपकाद् इव ॥३।१४।१०॥

tasmAt_udeti jIva.AlI dIpa.AlI dIpakAt iva ||3|14|10||

prati.towards/near.zabda.word/sound.padArtha.thing/meaning.AnAm.of.them .

sarveSAm.of.all. eSa.this.one.: eva.very/only sa:.that.he. tasmAt.from.that/therefore. udeti.arises a living.jIva.ali.bee . dIpa.lamp/light.ali.bee – dIpaka.illumin/excit.ing.At.from/thru iva.like.

the names of all things

are only his echo

from that

the Jîva.chain springs.up

as light springs from a lamp

*VA: He is just a name, and all living beings arise as echo of this name, like a lamp lighted from a lamp.

* prati.towards/near.zabda.word/sound.padArtha.thing/meaning.AnAm.of.them . sarveSAm.of.all. eSa.this.one.: eva.very/only sa:.that.he. tasmAt.from.that/therefore. udeti.arises a living.jIva.ali.bee . dIpa.lamp/light.ali.bee – dIpaka.illumin/excit.ing.At.from/thru iva.like.

संकल्प एव संकल्पात् किल एति क्ष्मा.आदि.वर्जित: ।

saMkalpa* eva saMkalpAt kila_eti kSmA.Adi.varjita: |

आदिमाद् इव नि:शून्य: स्वप्नात् स्वप्न.अन्तरम् यथा ॥३।१४।११॥

AdimAt_iva ni:zUnya: svapnAt svapna.antaram yathA ||3|14|11||

saMkalpa.Concept.in/wn . eva.very/only – saMkalpa.Concept.At.from/thru .

kila.clearly . eti.going.to. kSmA.Earth.Adi.beginning.with/&c.varjita.abandoned/without . AdimAt.having.origin. iva.like. ni:zUnya.unempty.: svapna.dream.At.from/thru . svapna.dream.antara.inner/within.m yathA.so/in.this.way.

Concepts are derived from Concepts

—though without the five elements—

from the first they seem unEmpty

as.if a dream within a dream

*vlm. ... just as one dream rising in another, is equally unsubstantial as the first: (i. e. the products of spiritual causes, are also spiritual, by the rule of the homogeneity of the cause and effect).

*VA: As from the original notion arises another, without materiality, but seems not empty, or as a dream arising in a dream

*AS: ... every new saMkalpa is as.if straight from the original there is no degeneration in the succession.

* saMkalpa.Concept.in/wn . eva.very/only – saMkalpa.Concept.At.from/thru . kila.clearly . eti.going.to. kSmA.Earth.Adi.beginning.with/&c.varjita.abandoned/without . AdimAt.having.origin. iva.like. ni:zUnya.unempty.: svapna.dream.At.from/thru . svapna.dream.antara.inner/within.m yathA.so/in.this.way.

अस्माद् एक.प्रतिस्पन्दाज् जीवा: सम्प्रसरन्ति ये ।

asmAt_eka.prati.spandAt_jIvA: sam.prasaranti ye |

सहकारि.कारणानाम् अभावाच् च स एव ते ॥३।१४।१२॥

sahakAri.kAraNAnAm abhAvAt_ca sa* eva te ||3|14|12||

asmAt.from/thru.this – eka.x.prati.x.spanda.x.At.from/thru a living.s.jIva.A: sam.very/together.prasaranti.springing.forth. ye.they.who/which. |

of/for sahakAri.concurrently.Effective.kAraNa.Causes.AnAm . from/thru abhAva.nonBecoming/absence.At ca.too. sa:.that.he. eva.very/only te.those.who/which

from Grandfather prajApati

—from that one.many=vibration—

thru concurrent causes

—

all the Living.Jîvas arise

so they arise

thru a state of unBecoming

*vlm.12. Hence all living souls, which are evolved from the breathing of the Supreme Spirit, are of the same nature as their origin for want of an auxiliary causality.

*VA: from this one vibration came many beings, which, because of non.existece of their concurrent causes, are also non.existent.

*AS: The life.forms (jIvA:) that spring from the reflection of the original saMkalpa, due to lack of any supplemental causes, they are the same as He (sa: eva te.)
.

##sR . #prasR . #samprasR . *saMprasaranti [saMcAram yAnti MoT 3,14.12]

##car. #saMcar, *saMcarati to go or come together, join, [concur in the logical sense], coincide • Caus. saMcArayati, to cause to come together, make to meet, bring into contact.

* asmAt.from/thru.this – eka.x.prati.x.spanda.x.At.from/thru a living.s.jIva.A: . sam.very/together.prasaranti.springing.forth. ye.they.who/which. | of/for sahakAri.concurrently.Effective.kAraNa.Causes.AnAm . from/thru abhAva.nonBecoming/absence.At ca.too. sa:.that.he. eva.very/only te.those.who/which

सहकारि.कारणानाम् अभावे कार्य.कारणम् ।

sahakAri.kAraNAnAm abhAve kArya.kAraNam |

एकम् एतद् अतो न अन्यः परस्मात् सर्ग.विभ्रमः ॥३।१४।१३॥

ekam etat_ata: na_anya: parasmAt sarga.vibhrama: ||3|14|13||

of/for.them sahakAri.concurrently.Effective.kAraNa.Cause.AnAm . in/when abhAva.nonBecoming/absence.e . the kArya.effect.kAraNa.Cause.m |

eka.only/onem etat.this ._ata:.from.this/hence. na.not. anya.any.other.:

parasmAt.xxx. sarga.xxx.vibhrama.confusion/wandering

having concurrent causes

—in the absence of constituent causes—

the One is this, hence not another:

from 'another' comes the delusion of creation

*vlm.13. Want of a secondary agency, produces the equality of effects with their cause; (as the fruits and flowers of trees, are of the same kind with the parent tree, unless there rises a difference in them by cause of engraftings). Hence the uniformity of created things, proves the conception of their creation by a secondary cause, to be wholly erroneous.

*AS: When there is no supplemental cause, the cause and effect are identical, hence the creation is no different from the para brahma.

ब्रह्मैव आद्यो विराड्.आत्मा विराडात्मा एव सर्गता ।

brahmaiva_Adya:_virAT.AtmA virAT.AtmA eva sargatA |
जीव.आकाशः स एव इत्थम् स्थितः पृथ्व्य्.आद्य् असद् यतः ॥३।१४।१४॥

jIva.AkAza: sa* eva_ittham sthita: pRthvi.Adi_asat_yata: ||3|14|14||

brahmaiva_Adya:_virAT.AtmA

virAT.AtmA eva sargatA
jIva.AkAza: sa* eva_ittham

sthita: pRthvi.Adi_asat_yata: .

brahmA only is the primal Self of virAj

—the self of virAj is this creation—

and thus becomes this Jîva.Space

based in the earthen elements

arising from it

*vlm.14. brahmA himself is the prime soul of VirAj and self.same with him, and VirAj is the soul of creation and identical with it. He is the vacuous vitality of all; and it is from him that the unreal earth and other things have their rise. (VirAj is the spirit of God diffused in nature).

*jd. – brahma eva Adya: virAD.AtmA brahmA only is the self of virAj virAD.AtmA eva sargatA the self of virAj is this creation jIvAkAza: sa* evettham and this jIva.Space is thus sthita: pRthvy.Ady asad yata: becomes based in the earthen elements from this.

RÂMA said—

किम् स्यात् परिमितो जीवो राशिर् हो ऽनन्तक: ।

kim syAt parimita:_jIva:_rAzi:_Aha:_anantaka: |

आहोस्विद् अस्त्य् अनन्त.आत्मा जीव.पिण्डो ऽचल.उपम: ॥३।१४।१५॥

Aho.svit_asti_ananta.AtmA jIva.piNDa:_acala.upama: ||3|14|15||

kim syAt parimita:_jIva:

rAzi:_Aha:_anantaka:

Aho.svit_asti_ananta.AtmA

jIva.piNDa:_acala.upama: .

what would the measure be

of the Living.Jîva?

is it a ray.like boundless entity?

or is it indeed a boundless Self, a mountainous lump of life

*AS: Is a life.form (jIva) a limited entity or infinite? Or perhaps (Ahosvid) is the infinite soul like a mountain of life.forms. Thus, the question is whether the life forms are separate entities of small or large size or a single unit like a single organism.

*vlm.15. rAma said:—Tell me, whether the living soul, is a limited thing or an unlimited mass of life; or does the unbounded spirit of God, exist in the shape of a mountainous heap of living souls: (i. e. whether it is to be taken in a collective or integral sense, and whether it forms a totality—samashti_existent in the Divinity, of which all individual souls are either as parts vyashti or separate existences).

***Aho . an interjection, of asking and of doubt,"Is it so?", "isnt it so?" + #Ahosvit – ind. an interrogative particle (often after kim . <kim IzvarAnapekSikam Aho svid IzvarApekSam> "is it independent of the Lord or dependent on the Lord?") +

धाराः पयो.मुच इव शीकरा इव वारिधेः ।

dhArA: paya:.muca* iva zIkarA* iva vAridhe: |

कणास् तप्त.आयस इव कस्मान् निर्यान्ति जीवकाः ॥३।१४।१६॥

kaNA:_tapta.Ayasa* iva kasmAt_niryAnti jIvakA: ||3|14|16||

dhArA: payo.muca* iva

zIkarA* iva vAridhe:

kaNAs_tapta.Ayasa* iva

kasmAt_niryAnti jIvakA: x

is it

a cloud full of water?

the ocean with its spray?

a blacksmith's forge full of sparks?

where do the Jîva entities come from

*vlm. ... from whence they flow, and by whom they are emitted.

*vlm.p.16 Are these individual souls like showers of rain falling from above, or like the drizzling drops of waves in the vast ocean of creation, or like the sparks of fire struck out of a red.hot iron? From where do they flow, and by whom are they emitted?

इति मे भगवन् ब्रूहि जीव.जाल.विनिर्णयम् ।

iti me bhagavan brUhi jIva.jAla.vi.nirNayam |

ज्ञातम् एतन् मया प्रायस् तद् एव प्रकटी.कुरु ॥३।१४।१७॥

jJAtam etat_mayA prAya: tat_eva prakaTI.kuru ||3|14|17||

iti me bhagavan brUhi

jIva.jAla.vi.nirNayam |

jJAtam etat_mayA prAya:

tat_eva prakaTI.kuru .

so tell me

Lord bhagavan

the rules of this Jîva.net

make it clear, so that I understand.

explain it plainly please!

*vlm.p.17 Sage, tell me the truth concerning the profusion of individual souls. Though I have a partial knowledge of it, I require your more complete and clear explanation."

VASISHTHA said—

एक एव न जीवो ऽस्ति राशीनाम् सम्भवः कुतः ।

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

शश_शृङ्गम् समुड्डीय प्रयाति इव हि ते वचः ॥३।१४।१८॥

zaza.zRGgam samuDDIya prayAti_iva hi te vaca: ||3|14|18||

eka* eva na jIva:_asti rAzInAm sambhava: kuta: |

zaza.zRGgam samuDDIya prayAti_iva hi te vaca: .

in One.only there is

Living.Jîva

—

from where would it appear?

"rabbit.horns flying through limited space"

—

is this what you are speaking.of

*vlm. There being but one living soul of the universe, you can not call it a multitude. Your question therefore is quite out of place, as the query about the horns of hares, (which do not exist in nature).

*vlm.p.18 Vasishtha replied:—There is only one individual soul of the universe so you can not call it a multitude. Therefore your question is quite out of place, like a question about the horns of rabbits.

*AS: There is not a single jIva (in true existence), so where is the possibility of a heap of them? Your speech is leaping over the horn of a rabbit!

*jd. – eka: eva One only or eke eva in the One indeed na jIva: asti there is no jIva rAzInAm sambhava: kuta: whence is the arising of its rays? zaza.zRGgam samuDDIya Rabbit.horns, flying about prayAti iva hi te vaca: is this where your words are going?

न जीवो ऽस्ति न जीवानाम् राशयः सन्ति राघव ।

na jIva:_asti na jIvAnAm rAzaya: santi rAghava |

न चैकः पर्वत.प्रख्यो जीव.पिण्डो ऽस्ति कश्चन ॥३।१४।१९॥

na ca_eka: parvata.prakhya:_jIva.piNDa:_asti kazcana ||3|14|19||

there is no Living.Jîva

nor are there 'Jîva.rays',

Râghava

there's no unmoving mountain:

this bunch of Living.Jîvas

does not exist

*vlm.19. There are no detached living souls, O rAma, nor are they to be found in multitudes any where, nor was there a mountainous heap of souls known to have existed at any time.

*jd. – na jIva: asti There is no jIva na jIvAnAm rAzaya: santi there are no jIva.Rays rAghava o scion of raghu na ca_eka: parvata.prakhya: nor anything resembling a mountain jIva.piNDa: asti kazcana this lump of jIva is not anyhow.

##piND . piNDa: . any round mass or heap, clod, lump, piece • a lump of food or flesh, a mouthful; (esp.) a ball of rice or flour &c. offered to the pitRs or deceased ancestors, a zrAddha oblation; food, subsistence; any solid mass, the body; power, force, an army; [piNDI.>bhU to become embodied, <cid.vedhitAni sarvANi kSaNAt piNDI.bhavanti> FM.3.12.30] piNDau —m.du. the fleshy parts of the shoulder situated above the collar.bone ++

जीवशब्दार्थ.कलनाः समस्त.कलन.आन्विताः ।

jIva.zabdArtha.kalanA:samasta.kalana.AnvitA:|

न_इह काश्चन सन्ति_इति निश्चयो ऽस्तु तव अचलः ॥३।१४।२०॥

na_iha kAzcana santi iti nizcayo 'stu tava_acala:||3|14|20||

the impulses defined as "living"

possessed entirely of affected identity

here

do not exist in any way

let your doubt be still

jIva.zabda.artha.kalanA: samasta.kalana.AnvitA: | na iha kA:cana santi iti nizcaya: astu tava acala: |

*vlm.20. Living soul is but a fictitious word, and it is heaped with many fictions, all of which, you must know for certain, do not apply to the soul.

*MoT. ... aham.bhAva.Adi=kalanAbhi: anvitA: | "na santi" || MoT 3,14.20 ||

शुद्ध.चिन्मात्रम् अमलम् ब्रह्मास्ति इह हि सर्वगम् ।

zuddha.cit.mAtram amalam brahmÂsti_iha hi sarvagam |

तद् यथा सर्व.शक्तित्वाद् विन्दते याः स्वयम् कलाम् ॥३।१४।२१॥

tat_yathA sarva.zaktitvAt_vindate yA: svayam kalAm ||3|14|21||

pure chit.Consciousness only,

immaculate,

the brahman Immensity is here omnipresent

thru its shakti.Power,

it seems to find its constitution here

zuddha.cit.mAtram amalam brahmâ_asti iha hi sarvagam | tat yathA sarva.zaktitvAt vindate yA: svayam kalAm

*vwv.1277.78/3.14.21.22. There is here the all.pervading brahman which is stainless and is merely pure Conscousness. As that (brahman), on account of its all.powerful nature, itself acquires whatever parts (by ideation), whether formless or with form, in sucession to mere consciousness, like a fully blossomed creeper, it perceives only that immediately.

*vlm.21. There is but one pure and immaculate brahma, who is mere Intellect (chinmAtram) and all pervasive. He assumes to himself all attributes by his almighty power.

sv. ... Because he is omnipotent, his thought.forms materialise.

चिन्मात्र.अनुक्रमेण एव सम्प्रफुल्ल.लताम् इव ।

cit.mAtra.anukrameNa_eva sampraphulla.latAm iva |

ननु मूर्ताम् अमूर्तम् वा ताम् एव आशु प्रपश्यति ॥३।१४।२२॥

nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati ||3|14|22||

what is only Consciousness

in this process

grows

like a boundless blossoming vine

whether with or without form

in Consciousness

that very thing appears

cit.mAtra.anukrameNa eva sampraphulla.latAm iva nanu mUrtAm amUrtAm vA tAm eva_Azu pra.pazyati

*vlm.22. The living soul is viewed by many to evolve itself from the intellect into many visible and invisible forms (múrta.mútam); just as a plant is seen to develope itself into its fruits and flowers.

जीवो बुद्धिः क्रिया.स्पन्दो मनो.द्वित्व.ऐक्यम् इत्य् अपि ।

jIva: buddhi: kriyA.spanda: mana:.dvitva.aikyam iti_api |

स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥

sva.sattAm pra.kacantIm tAm ni.yojayati vedane ||3|14|23||

Jîva, buddhi, active spanda energy,

the dual/single manas.Mind

—

these are the manifesting self.Reality taught in philosophy

jIva: buddhi: kriyA.spanda: mana:.dvitva.aikyam iti_api | sva.sattAm pra.kacantIm tAm

ni.yojayati vedane

*vlm.23. They add to their knowledge of the soul the attributes of the living principle, understanding, action, motion, mind and unity and duality, as.if these appertain to its nature.

सा अबुद्धा एव भवत्य् एवम् भवेद् ब्रह्मैव बोधतः ।

sA_a.buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: |

अबोधः प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥

a.bodha: prekSayA yAti nAzam na tu pra.budhyate ||3|14|24||

philosophizing ignorance

becomes brahman when That is realized

perception does not realize

but leads only to destruction

sA_a.buddhA_eva bhavati_evam bhavet_brahmaiva bodhata: a.bodha: prekSayA yAti

nAzam na tu pra.budhyate

*VA: All this is ignorance only, knowledge is in knowing it is only brahman. Seeing in ignorance leads to destruction only, not realization.

*AS: The "sA" refers to brahmasattA the reality of brahma. • That reality when not realized (abuddhA eva) becomes illusory like this, but with realization, becomes brahma itself! Ignorance (abodha:) when examined (prekSayA) gets destroyed, and does not become "understood". • A great analogy appears in the next verse.
*vlm.24. But all this is caused by ignorance, while right understanding assigns them to brahma. The ignorant are bewildered by these distinct views (of the soul), and will not be awakened to sense.

यथा अन्धकारो दीपेन प्रेक्ष्यमाणः प्रणश्यति ।

yathA_andhakAra:_dIpena prekSyamANa: praNazyati |

न च अस्य ज्ञायते तत्त्वम् अबोधस्य एवम् एव हि ॥३।१४।२५॥

na ca_asya jJAyate tattvam a.bodhasya evam eva hi ||3|14|25||

as blinding darkness

by the illumination of a lamp

is destroyed

and not by such nonRealization is the Reality known

so indeed

it is

yathA_andhakAra:_dIpena prekSyamANa: praNazyati na ca_asya jJAyate tattvam

a.bodhasya evam eva hi

*vlm.25. These different believers are lost (in their various views), as the light is lost under darkness. They will never come to the knowledge of truth as it is the case with the ignorant.

एवम् ब्रह्मैव जीवात्मा निर्विभागो निरन्तरः ।

evam brahmaiva jIva.AtmA nir.vibhAga:_nir.antara: |

सर्व.शक्तिर् अनाद्यन्तो महाचित्.सार.रूपवान् ॥३।१४।२६॥

sarva.zakti: an.Adyanta:_mahA.cit.sAra.rUpavAn ||3|14|26||

the Jîva.soul is just brahman

without parts or interior,

all.powerful, and limitless,

the form

of the Great chit.Essence

evam brahmÂ eva jIva.AtmA nir.vibhAga: nir.antara: | sarva.zakti: an.Adyanta: mahAcit.sAra.rUpavAn

*vlm.26. Know brahmA himself as the living soul without any divisibility or distinction. He is without beginning or end. He is omnipotent, and is of the form of the great Intellect which forms his essence.

सर्वान् अणुतया त्व् अस्य न क्वचिद् भेद.कल्पना ।

sarvAn aNutayA tu asya na kva.cit bheda.kalpanA |

विद्यते या हि कलना सा तद् एव अनुभूतितः ॥३।१४।२७॥

vidyate yA hi kalanA sA tat_eva anubhUtita: ||3|14|27||

everything that we know is just

atomic imagining

seen as a present moment that

is only That, experienced

sarvAn aNutayA tu asya na kva.cit bheda.kalpanA | vidyate yA hi kalanA sA tat_eva anubhUtita:

*AS: Being an.aNu everywhere, i.e. being all pervasive, it (brahma) cannot be differentiated from anything. Whatever creation exists, by experience, it is it brahma.
*jd. <aNu> is not a physical but a subtle Atom, in an atomic theory that will be developed extensively in later text. the origin of all Atoms is <paramANu>, the Primal Atom, which may be compared to the Singularity of the Big Bang.

RÂMA said—

एवम् एतत्कथं ब्रह्मन्न् एक.जीवेच्छया अखिलाः ।

evam etat katham, brahman*, eka.jIva.icchayA_akhilA: |
जगज्जीवा न युज्यन्ते महाजीव.एता.वशात् ॥३।१४।२८॥

jagat.jIvA* na yujyante mahA.jIva.ekatA.vazAt ||3|14|28||

well, brAhmaNa

—

if there is this One Great Jîva

how can it be that all we multifarious Jîvas are not the same as him

evam etat katham brahman eka.jIva.icchayA_akhilA: | jagat.jIvA:_na yujyante mahA.jIva.ekatA.vazAt

*vlm.28. rAma asked:—How comes it, O BrAhman? that the totality of the living souls in the world, is guided by the will of one universal soul, which governs the whole, and to which all others are subject.

VASISHTHA said—

महा.जीवात्म तत् ब्रह्म सर्व.शक्तिमय.आत्मकम् ।

mahA.jIva.Atma tat brahma sarva.zakti.maya.Atmakam |

स्थितम् तथा इच्छम् एव इह निर्विभागम् निरन्तरम् ॥३।१४।२९॥

sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram ||3|14|29||

that Great Jîva

is only the brahman.Immensity

the all.shakti.made=entity

is just manifest Wish or Will, without distinctions or divisions

...

mahA.great.#jIva.Atma.Living.Self .

tat brahma sarva.zakti.maya.Atmakam sthitam tathA_iccham eva_iha nir.vibhAgam nir.antaram

*vlm. brahmA the great living soul and Omnipotent power, remained from eternity with his volition (satya sankalpa—fixed determination) of creation, without partition or alteration of

यद् एव इच्छति तत् तस्य भवत्य् आशु महात्मनः ।

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: |

पूर्वम् तेनेष्टम् इच्छादि ततो द्वित्वमुदेति तत् ॥३।१४।३०॥

pUrvam tena_iSTam icchA.Adi tata:_dvitvam udeti tat ||3|14|30||

.
...

but

whatever it wishes

that quickly happens for that great soul

firstly

the wish is wished,

and then,

from That,

duality appears

yat_eva_icchati tat tasya bhavati_Azu mahAtmana: pUrvam tena iSTam icchA.Adi tata:_dvitvam udeti tat

*vlm.30. Whatever is wished by that great soul, comes to take place immediately. The wish it formed in its unity at first, became a positive duality at last. Then its wish "to be many" (Aham bahu syam), became the separate existences afterwards.

पश्चाद् द्वित्व.विभक्तानाम् स्व.शक्तीनाम् प्रकल्पितः ।

pazcAt_dvitva.vibhaktAnAm sva.zaktInAm prakalpita: |

अनेन_इत्थम् हि भवता इत्य् एवम् तेन क्रिया.क्रमः ॥३।१४।३१॥

anena_ittham hi bhavatA_iti_evam tena kriyA.krama: ||3|14|31||

just so, conceived by your own shakti.Power, disparate in duality

thru This, things come to be

and from That the process of Action grows

pazcAt_dvitva.vibhaktAnAm sva.zaktInAm prakalpita: anena_ittham hi bhavatA_iti evam tena kriyA.krama:

*vlm.31. All these dualities of his self.divided powers (the different living souls), had their several routines of action allotted to them, as "this is for that"; meaning "this being is for that duty, and such action is for such end".

तम् विना अन्.उदये त्व् आसाम् प्रधाआ इच्छा एव रोहति ।

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati |

शक्त्या ह्य् अजातया ब्राह्म्या नियमो ऽयम् प्रकल्पितः ॥३।१४।३२॥

zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita: ||3|14|32||

tam vinA_anudaye tu_AsAm pradhAnA_icchA eva rohati | zaktyA hi_ajAtayA brAhmyA niyama:_ayam prakalpita:

to that baseless unarisen concept

the Primal Wish indeed gives strength

by the unborn brahmA.shakti this control is conceived

*AS: Even though these powers do not arise without actions (kriyAkrama: described earlier), if they do, then that happens due to the dominant wish (pradhAna.icchA) of brahman. The brahman power has set down this process. (niyama: ayam prakalpita:).

*vlm.32. Thus though there can be no act without exertion, (by the general rule, as in the case of mortals), yet the predominant will of brahma, is always prevailing without its exertion to action.

यस्या जीव.अभिधानायाः शक्त्या या इच्छा फलत्य् असौ ।

yasyA* jIva.abhidhAnAyA: zaktyA yA icchA phalati_asau |

प्रधान.शक्ति.नियम.अनुष्ठानेन विना न तु ॥३।१४।३३॥

pradhAna.zakti.niyama.anuSThAnena vinA na tu ||3|14|33||

there is no Jîva anyhow

but what's defined by the shakti.Power,

icchA the Wish

there is no fruit

without this controlling power

yasyA* jIva.abhidhAnAyA: zaktyA yA icchA phalati_asau | pradhAna.zakti.niyama.anuSThAnena vinA na tu

*AS: Whatever power called jIva succeeds in its wish, it follows by the rule of the brahma power (pradhAna.zakti.niyama.anuSThAnena) and not otherwise.

*vlm.33. Though they that bear the name of living beings, effect their purposes by exertion of their energies, yet they can effect nothing without acting according to the law appointed by the predominant power.

प्रधान.शक्ति.नियमः सुप्रतिष्ठो भवेन् न चेत् ।

pradhAna.zakti.niyama: supratiSTha:_bhavet_na cet |

तत् फलम् शक्त्य्.अशक्तत्वान् न ईहितानाम् क्वचिद् भवेत् ॥३।१४।३४॥

tat phalam zakti.a.zaktatvAt_na_IhitAnAm kva.cit_bhavet ||3|14|34||

when

the principle of primal power

is not firmly affixed,

then

things desired do not become

out of such unempowered power

pradhAna.zakti.niyama: supratiSTha:_bhavet_na cet | tat phalam zakti.a.zaktatvAt na_IhitAnAm kva.cit_bhavet .

*vlm.34. If the law of the predominant power, is effective of its end; (i.e. the law of action for production of acts); then the exertions of the subordinate powers (the living souls), must also be attended with success: (i. e. the attainment of the like result of the like action).

एवम् ब्रह्म महा.जीवो विद्यते ऽन्त.आदि.वर्जितः ।

evam brahma mahAjIva:_vidyate_anta.Adi.varjita: |

जीव.कोटि महा.कोटि भवत्य् अथ न किम्च्न ॥३।१४।३५॥

jIva.koTi mahA.koTi bhavati_atha na kiMcana ||3|14|35||

evam.so. brahma.BrahmÂ – mahAjIva.xxx.: . vidyate.is.known.to.be – anta.end.Adi.beginning.with/&c.varjita.abandoned/without.: . a living.jIva.koTi.xxx . mahAkoTi.xxx . bhavati.comes.to.be . atha.next . na.not . kiMcana.somehow/anyhow.

but the brahman Immensity

the Big Jîva

when known in its infinity of Jîvas

by the billions, by the trillions of quadrillions*

—

for so many he becomes

no less

*VA: only brahman, great Consciousness, exists, without ends and limits. millions and billions of jivas do not exist at all. *AS: ... The multitude of numerous consciousnesses do not ever exist (separate).

चेत्य.संवेदनाज् जीवो भवत्य् आयाति संसृतिम् ।

cetya.saMvedanAt_jIva:_bhavati_AyAti saMsRtim |

तद् असंवेदनाद् रूपम् समायति समम् पुनः ॥३।१४।३६॥

tat_a.saMvedanAt_rUpam samAyati samam puna: ||3|14|36||

from/thru cetya.xxx.saMvedana.xxx.At . a living.jIva: . bhavati.comes.to.be . AyAti.coming . saMsRti.evolution.m | tat.that.one – from/thru . a.non/without.saMvedana.xxx.At rUpa.form.m samAyati.x . sama.same/equal.m punar.again

grasping what is to be affected

the Living.Jîva comes to be

—

to become forgetful of That

—

and takes the same form it took before

*vlm.36. It is with a consciousness of the intellectual soul, (i. e. the inward knowledge of the divinity within themselves), that all living souls are born in this world; but losing that consciousness afterwards, they became alienated from him.

*AS: jIva's birth and existence is caused by awareness of the perceivable, it reverts to its natural state when the awareness is broken. Thus, jIva is nothing but the awareness of the transient world".

एवम् कनिष्ठ.जीवानाम् ज्येष्ठ.जीव.क्रमाक्रमै: ।

evam kaniSTha.jIvAnAm jyeSTha.jIva.kramAkramai: |
समुदेत्य् आत्म.जीवत्वम् ताम्राणाम् इव हेमता ॥३।१४।३७॥

samudety_Atma.jIvatvam tAmrANAm iva hematA ||3|14|37||

even for the least of the Jîvas,

following the trail of the best of Jîvas,

there arises Jîva.Self.ness

as copper, when polished, looks like gold

evam kaniSTha.jIvAnAm jyeSTha.jIva.kramAkramai: | samudety Atma.jIvatvam tAmrANAm iva hematA

*vlm.37. Hence men of inferior souls, should pursue the course of conduct led by the superior souls, for regaining their spiritual life Atmajívatwam, as the copper becomes transformed into gold (by chemical process).

#jIva.Atma.Living.Self / Atma.jIva.Self.Living

अत्र अन्तरे महाकाश इत्थम् एष* गणो ऽप्य् असन् ।

atra_antare mahA.AkAza* ittham eSa* gaNa:_api_asan |

ख.आत्मा एवम् सद् इव उदेति चिच् चमत्करण.आत्मक: ॥३।१४।३८॥

kha.AtmA evam sat_iva udeti cic.camatkaraNa.Atmaka: ||3|14|38||

here

in the Greatness of Space

altho

this class.of.things is unreal

a being as.if So

appears

a Concious wonderworking Selfling

*vlm.38. Thus the whole body of living beings, that had been as inexistent as air before, come into existence, and rise resplendent with the wonderful intellect.

##khan . ##khan . *kham . a hollow space • interior, personal #kha space (that may be glad or sad, su.kha.du:.kha, good.space or bad; there are five such spaces for the five sense.organs. . #sarva.bhUta.Atma=bhUtatvAt sarva.gatvAn mahAkRti: | yAni tasya anuSaktAni paJca khAni indriyANy alam, y7080.021. it is subtle #AkAza. •• Like all "space" words, it often indicates "sky "—as in #kha.ga, the sky.faring bird • the sky is Earth's personal #kha space. das....@gmail.com. . #kham . "So says the Sruti . etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa.pRthivI &c." VLM on y3001.014.

* atra_antare mahA.AkAza . here within Great.Space . ittham eSa gaNa:_api_asan . altho this class.of.things is unreal . evam sat_iva . being as.if So . udeti . appears . cic.camatkaraNa.Atmaka: . a Concious wonderworking Selfling

स्वयमेव चमत्कारो_यः समापद्यते चितः ।

svayam eva camatkAra:_ya: samApadyate cita: |

भविष्यन् नाम देह.आदि तद् अहम्भावनम् विदुः ॥३।१४।३९॥

bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu: ||3|14|39||

and when itself, that wonder, falls.together

a pile@Consciousness

going.to.be a body with its parts

you know that as the sense of 'I'

svayam eva camatkAra: ya: samApadyate cita: bhaviSyat nAma deha.Adi tat aham.bhAvanam vidu:

*vlm. Whoso perceives this wondrous intellect in his mind, and gets afterwards a body and the consciousness of his egoism, he is then said to be an embodied living soul.

@ The word <cita:> can be read in 11 different ways: as the base <cit.Consciousness>

masculine ablative singular

masculine genitive singular

masculine vocative plural

masculine accusative plural

neuter genitive singular

neuter ablative singular

feminine ablative singular

feminine genitive singular

feminine vocative plural

feminine accusative plural

and as the indeclinable past passive participle stem: cita:.woodpiled/amassed.

I mark such words with an <@>.

चितो यस्माच् चित्.आलेहस् तन्मयत्वाद् अनन्तकः ।

cita:_yasmAt_cit.Aleha:_tat.mayatvAt_an.antaka: |

स एष* भुवन.आभोग इति तस्याम् प्रबिम्बति ॥३।१४।४०॥

sa* eSa* bhuvana.Abhoga* iti tasyAm prabimbati ||3|14|40||

cit.Consciousness.a: yasmAt.from.which cit.Consciousness.Aleha.xxx.:

from/thru tat.that.one.maya.made.tva..ity.At an.non/lack.of.antaka.xxx.:

sa:.that.he – eSa.this.one . bhuvana.xxx.Abhoga.expanse/variety .

iti.so . tasyAm.xxx. prabimbati.xxx .

from chit.projection, chit enjoys That.made.ness, boundless entity

:
it is indeed Enjoyer of the Worlds; and thus he shines in That

*VA: being made of consciousness, limitless consciousness tastes consciousness, being reflection of itself as it enjoys the world.

*AS: As the mind is being touched by the cit, being completely one with it, this experience of the world (bhuvanAbhogaH) reflects in the combined minds. tasyAm here refers to the multitude of the minds of jIvas.
*vlm.40. The mind that is gratified with intellectual delights, becomes as expanded as the intellect itself, and thinks those pleasures to constitute the sum total of worldly enjoyments.

*moT. ... pra"ti"bimbati...

परिणाम.विकार.आदि.शब्दैः सा एव चिद्.अव्यया ।

pariNAma.vikAra.Adi.zabdai: sA_eva cit.avyayA |
तादृग्.रूपाद् अभेद्या अपि स्व.शक्त्या एव विबुध्यते ॥३।१४।४१॥

tAdRk.rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate ||3|14|41||

Change, Transformation, and such Terms

—

they're all only changeless chit.Consciousness,

and not apart from That

it's only by the shakti.Power of self that they can be known

pariNAma.vikAra.Adi.zabdai: sA_eva cit.avyayA | tAdRk.rUpAt_abhedyA_api sva.zaktyA_eva vibudhyate

*vlm.41. The Intellect is said to remain unchanged in all its succeeding stages; and though it never changes from that state, yet it wakes (developes) by a power intrinsic in itself.

pariNAma.vikAra.Adi.zabdai:

अविच्छिन्न.विलास.आत्म स्वतो यत् स्वदनम् चित: ।

avicchinna.vilAsa.Atma sva.ta:_yat svadanam cita: |

चेत्यस्य च प्रकाशस्य जगद् इत्य् एव तत् स्थितम् ॥३।१४।४२॥

cetyasya ca prakAzasya jagat_iti_eva tat sthitam ||3|14|42||

the continually playing Self

—which is itself the play of radiant Consciousness and its Conceptions—

such is this world as situate in That

avicchinna.vilAsa.Atma sva.tas yat svadanam cita: | cetyasya ca prakAzasya jagat iti_eva tat sthitam

*vlm.42. The uninterrupted activity of the Intellect, indulges itself in the amusement of manifesting the intelligibles in the form of the world.

आकाशाद् अपि सूक्ष्मैषा या शक्तिर् वितता चितः ।

AkAzAt_api sUkSmA_eSA yA zakti: vitatA cita: |

सा स्वभावत एव एताम् अहम्ताम् परिपश्यति ॥३।१४।४३॥

sA svabhAva.ta* eva_etAm ahamtAm pari.pazyati ||3|14|43||

from/thru AkAza.Space.At . api.altho/even – sUkSma.subtle/acute.A..f.. eSA.this.one .f.. . yA.which.f.. zakti.Power/ability: . vitata.outspread/extended.f.. . cita:.@Consciousness | sA.she/it . from/thru . svabhAva.own.nature.ta: eva.very/only – etAm.thisn..f.. . ahamtA."I"ness.m paripazyati.looking.into/understanding

from AkAsha.Space itself there is the Subtle Body,

which has shakti.Power extended @Consciousness

it alone will perceive this 'I'.ness

*vlm.43. The extent of the intellectual faculty, is wider and more rarified than the surrounding air, and yet it perceives its distinct egoism by itself and of its own nature. (The subjective knowledge of ego—self).

*AS: The power of cit, being more subtle than space is spread everywhere and naturally it notices (paripazyati) this ego.

* from/thru AkAza.Space.At . api.altho/even – sUkSma.subtle/acute.A..f.. eSA.this.one .f.. . yA.which.f.. zakti.Power/ability: . vitata.outspread/extended.f.. . cita:.@Consciousness | sA.she/it . from/thru . svabhAva.own.nature.ta: eva.very/only – etAm.thisn..f.. . ahamtA."I"ness.m paripazyati.looking.into/understanding.

आत्मन्य् आत्म.आत्मआ एव अस्या यत् प्रस्फुरति वारिवत् ।

Atmani_AtmA.AtmanA_eva_asyA* yat pra.sphurati vAri.vat |

जगदन्तम् अहम्ता.अणुम् तदा एषा सम्प्रपश्यति ॥३।१४।४४॥

jagat.antam ahamtA.aNum tadA_eSA samprapazyati ||3|14|44||

in/when Atma.self/Self.ni Atma.self/Self.by/with.Atma.self/Self.nA eva.very/only – asyA:.@her/@sword . yat.this.which – pra.forth.sphurati.springing.up/projecting – vAri.water.vat.like – jagadanta.world's.end.m ahamtA."I"ness.aNu.atom/bit.m tadA.then – eSA.this.one .f.. sam.very/much.prapazyati.behold/discerning.

in the Self

the Self

by the Self

pours This forth

like water

first

in the world is the "I"ness.atom

then

all of This is clearly seen

*vlm.44. Its knowledge of self, springs of itself in itself like the water of a fountain; and it perceives itself (its ego) to be but an atom amidst the endless worlds.

*vlm.p.44 Its knowledge of self springs of itself in itself like water in a fountain. It perceives itself (its ego) to be only an atom amidst endless worlds.

*AS: It notices the speck of ego which oscillates within itself by itself like water and which abuts the world (jagat.antam).

* in/when Atma.self/Self.ni Atma.self/Self.by/with.Atma.self/Self.nA eva.very/only – asyA:.@her/@sword . yat.this.which – pra.forth.sphurati.springing.up/projecting – vAri.water.vat.like – jagadanta.world's.end.m ahamtA."I"ness.aNu.atom/bit.m tadA.then – eSA.this.one .f.. sam.very/much.prapazyati.behold/discerning.

चमत्कार.करी चारु यच् चमत्कुरुते चितिः ।

camatkAra.karI cAru yat_camat.kurute citi: |

स्वयम् स्व.आत्मनि तस्य एव जगन्.नाम कृतम् ततः ॥३।१४।४५॥

svayam sva.Atmani tasya_eva jagat.nAma kRtam tata: ||3|14|45||

camat.wonder.kAra.act/effort.karI.maker . cAru.dear/agreeably . yat.this.which . camat.wonder.kurute.act/making. citi.conceiving/affective.Consciousness . svayam.itself . sva.Ur.own.Atma.self/Self.ni tasya.of.that . eva.very/only . jagat.world.nAma.namely . kRta.done/made.m . tatas.therefore/@that .

that wondermaker then conceives affective Consciousness,

and wondermakes self in himself

and from that alone is made the Present World

*vlm.p.45 It also perceives in itself the beautiful and wonderful world which is amazing to understanding and which thereafter is named the universe.

#citi: .f.. Affective Understanding/Conception, the process wherein chit becomes manifest •• "Abhinavagupta has described … sahRdaya [as] having a mind of <vimala pratibhA>. <adhikari ca atra vimala.pratibhAna.sahRdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) .... citta, full of real things, thoughts can transform into citi (the technical term of kAzmIra Shaivism for pure consciousness), devoid of all vikalpas. And kAzmIra Saivism provides that an individual soul can start with a pure thought, <zuddha vikalpa> that I am Shiva and this entire world is my own grand splendour, vibhUti or vilAsa out of my own svAtantrya. . Sri Tantraloka, Chatterjee. •• the form of [projective] cit.Consciousness, AkAzam paramAkAzam brahmAkAzam jagac.citi: | iti paryAya.nAmAni tatra pAdapa.vRkSa.vat "space, absolute Space, brahmic Space—these are synonyms, there in the manner of a thirsty and a growing tree" y6029.141 saMkalpAtma svayam bhAti kalpe kalpe jagat tathA | pratijIvam citi.svapne svapne svApna.puram yathA y7209.037 —jd . cit.Consciousness in its projective/constructive aspect, cinmayatvAt citau cetyam jalam apsu iva majjati . | y7038010 <a0236> . FM7.38.10.

* camat.wonder.kAra.act/effort.karI.maker . cAru.dear/agreeably . yat.this.which . camat.wonder.kurute.act/making. citi.conceiving/affective.Consciousness . svayam.itself . sva.Ur.own.Atma.self/Self.ni tasya.of.that . eva.very/only . jagat.world.nAma.namely . kRta.done/made.m . tatas.therefore/@that .

चितश् चेत्यम् अहम्कारः सैव राघव कल्पना ।

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA |

तन्मात्र.आदि चिदेव अतो द्वित्व.एकत्वे क्व संस्थिते ॥३।१४।४६॥

tat.mAtra.Adi cit_eva_ata:_dvitva.ekatve kva saMsthite ||3|14|46||

when "I"dentity is conceptual chit.Consciousness,

rAghava,

it is only kalpanA.Imagining

since their elements are only Consciousness

where are duality and unity found

cita:_cetyam ahamkAra: sA_eva, rAghava, kalpanA tan.mAtra.Adi cit_eva_ata: dvitva.ekatve kva saMsthite

*vlm.46. Now rAma, our egoism being but a conception of the intellect is a mere fiction (kalpanA); and the elementary principles being but creatures of egoism, they are also fictions of the intellect.

*vlm.p.46 Now Râma, our egoism, being only a conception of the intellect, is a mere fiction (kalpana). The elementary principles being only creatures of egoism, they are also fictions of the intellect {Chit.Consciousness/Buddhi.Intellect.jd}.

*AS: The ego which is a perceivable for the cit is itself a fabrication of the cit. O Raghava, thus it being all cit, where would the notions of duality or unity be formulated?

जीव.हेत्व्.आदि.संत्यागे त्वम् च अहम् च इति संत्यज ।

jIva.hetu.Adi.saMtyAge tvam ca_aham ca_iti saMtyaja |

शेषः सद्.असतोर् मध्ये भवत्य् अर्थ.आत्मको भवेत् ॥३।१४।४७॥

zeSa: sat.a.sato:_madhye bhavati_artha.Atmaka:_bhavet ||3|14|47||

the Jîva

when its causes are forsaken

then

having forsaken

"you"

"I"

what remains

being

between what's So & what's not.So

becomes the import of the Self.entity.

jIva.hetu.Adi.saMtyAge tvam ca_aham ca_iti saMtyaja zeSa: sat.a.sato:_madhye bhavati_artha.Atmaka:_bhavet .

*vlm.47. Again the living soul being but a resultant of our acts and desires, you have to renounce these causes, in order to get rid of your knowledge of ego and tu: (i. e. of the existence of yourself and that of others); and then you attain to the knowledge of the true one, after discarding the fictions of the real and unreal.

चिता यथा आदौ कलिता स्वसत्ता सा तथा उदिता ।

citA yathA_Adau kalitA sva.sattA sA tathA_uditA |

अभिन्ना दृश्यते व्योम्न: सत्ता.असत्ते न विद्महे ॥३।१४।४८॥

a.bhinnA dRzyate vyomna: sattA.a.satte na vidmahe ||3|14|48||

it was formed in the beginning

just as

it happened

thru chit.Consciousness

that

its own.Reality has thus arisen

•

when the spacious sky appears unbroken

let us not know So/notSo as duality

citA yathA Adau kalitA sva.sattA sA tathA uditA abhinnA dRzyate vyomna: sattA.a.satte na vidmahe

*AS: (After the true knowledge described above) the true self existence of the cit arises as originally undivided and appears like (clear) space, we no longer know any dual concepts of real and unreal. One experiences the original pure cit only!

विश्वम् खम् जगद्.ईह.आख्यम् खम् अस्ति विबुध.आलय: ।

vizvam kham jagat.Iha.Akhyam kham asti vibudha.Alaya: |

स.आकारश् चिच्.चमत्कार.रूपत्वान् न अन्यद् अस्ति हि ॥३।१४।४९॥

sa.AkAra: cit.camatkAra.rUpatvAt_na_anyat_asti hi ||3|14|49||

the Universe

just your own kha* space

the world

the World of Wishful Desire

kha.Space

the abode of the embodied gods

not other than a wonder.form of chit.Consciousness

vizva.universe/everything.m kha.Space.m jagat.world. iha/IhA.now/effort.wish .Akhya.name/called.m kha.Space.m asti.is/exists . vibudha.xxx.Alaya.xxx: | sa.with.AkAra.embodiment/formation: from/thru cit.Consciousness.camatkAra.xxx.rUpa.form.tva..ity.At. na.not . anyat.an.other . asti.is/exists . hi.for/!

* kha – the personal (bounded) space (in boundless AkAsha.Space) that is su.kha & du:kha,

good.space and bad.space, pleasure/pain.

*vlm.49. The universe is a vacuum, and the world is a name for the field of our exertions. This vacuity is the abode of the gods (Viswa and virAj, both of whom are formless). The wonderful frame of plastic nature, is but a form of the formless intellect and no other.

*AS: vizva also means "all" and kha means empty. vibudha means god, so vibudhAlaya: = heaven. Thus: IhA.Akhyam jagat vizvam kham (The world known as "wish" thus born out of a wish is empty!). Likewise: sAkAra: vibudha.Alaya: kham asti (The formed Heavens are empty) cic.camatkAra.rUpatvAn (As all have the appearance from a fantastic cit creation) nAnyat_asti hi (there is indeed nothing else!)

यो यद् विलासस् तस्मात् स न कदाचन भिद्यते ।

ya:_yat vilAsa: tasmAt sa* na kadAcana bhidyate |

अपि सावयवम् तस्मात् का एव अनवयवे कथा ॥३।१४।५०॥

api sa.avayavam tasmAt kA_eva_an.avayave kathA ||3|14|50||

whatever emanation plays

That

—which does not anywhen divide..

it were a portion of That

what fraction would it be and how

ya:_yat vilAsa.tasmAt sa* na kadAcana bhidyate api sa.avayavam tasmAt kA_eva_an.avayave kathA

*AS: Whatever are someone's acts, they cannot be differentiated from him, even in case of one with parts, so what to speak of the indivisible?

*vlm.50. What is one's nature never leaves him at any time; how then can a form or figure be given to the formless Divinity?

#yu .> #avayu .> #avayava: . limb, member, part, portion,

चितेर् नित्यम् अचेत्याया निर्नाम्न्या वितत.आकृतेः ।

cite:_nityam a.cetyAyA* nir.nAmnyA* vitata.AkRte: |

यद् रूपm जगतो रूपम् तत् तत्.स्फुरण.रूपिणः ॥३।१४।५१॥

yat_rUpam jagata:_rUpam tat tat.sphuraNa.rUpiNa: ||3|14|51||

#cit.Consciousness > *citi – in Consciousness > is made a .f.. noun < #citi . what proceeds in Consciousness, Effective Consciousness

nityam a.cetyAyA

nir.nAmnyA vitata.AkRte:

yat rUpam jagata: rUpam tat tat.sphuraNa.rUpiNa: x

as nameless, non.conceptual chiti Conscious.ness,

of the form of the embodied boundless World,

That

emanates the Form of that

*vlm.51. The divine intellect is exempt, from all the names and forms which are given to unintelligent worldly things, it being the pervader and enlivener, of all that shines in the world. (Intellect is the power of understanding).

*AS: Citi means the brahman mind the cit, which is used as a fem. noun here. • Whatever form (yat_rUpam) belongs to the brahman mind (cite:), which is nameless and imperceivable (acetyAyA nirnAmnyA) and has spread itself (vitata.AkRte:), that exactly is the form of the world (tat_jagato rUpaM) which vibrates in accordance with it with the cit (tattatsphuraNa.rUpiNa: ).

मनो बुद्धिर् अहम्कारो भूतानि गिरयो दिशः ।

mana:_buddhi:_ahaMkAra:_bhUtAni giraya:_diza: |
इति या यास् तु रचनाश् चितस् तत्त्वाज् जगत्स्थितेः ॥३।१४।५२॥

iti yA:_yA:_tu racanA:_cita: tattvAt_jagat.sthite: ||3|14|52||

manas.Mind

buddhi.Intellect

ahamkAra."I"dentity

beings, mountains, directions

all such things are constructs

from the elements of the chit.Conscious

as the state of the world

mana:_buddhi:_ahaMkAra: bhUtAni giraya:_diza: iti yA:_yA:_tu racanA: cita: tattvAt_jagat.sthite:

*vlm.52. The mind, understanding and egoism, with the elements, the hills and skies, and all things that compose and support the world, are made of the essences proceeding from the intellect. (The intellect from interlegere contains all things).

*moT. ... "mano buddhir" ityAdirUpeNoktA zabdasantati: | "cita: paryAyaracanA" bhavati | kuta: | "jagatsthiteH" manobuddhyAdirUpAyA: jagatsthite: | "tattvAt" cidrUpatvAt | sarve zabdA: cidvAcakA eveti bhAva: ||

चितेश् चित्त्वम् जगद् विद्धि न अ.जगच् चित्त्वम् अस्ति हि ।

cite:_cittvam jagat_viddhi na_a.jagat_cittvam asti hi |

अ.जगत्त्वाद् अ.चिच् चित् स्याद् भानाद् भेदो जगत् कुतः ॥३।१४।५३॥

a.jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta: ||3|14|53||

know

this jagat.Going World

the process of Consciousness manifesting Consciousness,

the chitness of chiti

not at all unGoing is the chitness

—

because of its unGoingness

chit would be no.chit

how is the world apparently distinct

cite:_cittvam jagat_viddhi na_a.jagat_cittvam asti hi | a.jagattvAt_a.cit_cit syAt_bhAnAt_bheda:_jagat kuta:

*VA: Know world is perception of mind, no perception no world. World being absent, unconscious consciousness (remains) where is the difference between world and perception?

*AS: The second line words "bhAnAd bhedo" are rather confusing and do have a pAThabheda: "bhAvAbhedAd" which makes a better sense.

.jd. it would require

bhAvAbhedAd

bhAnAtbhedAd

vAbhe <.> nAtbhe

वाभे .> नात्भे

this sort of pAtha.bheda (variant reading) is like many in MoT.

they usually resolve difficult words or phrases

by suggesting a misreading of a fuzzy manuscript.

Know that the "mindness" (cittvam)

of the cit

is the world

and if the world were not there,

it would not exist.

*AS. This means the abstract cit would not have the mindness without the world. Thus, without the world, the cit itself would not be cit (ajagattvAd acic cit syAd) . The distinction between cit and cittva being illusory (bhAnAt bhedaH) , so where would be the world (real)?

*moT. ... chita:_cittvam jagad viddhi … | … bhAvAbhedAd jagat kuta: || — "citaH" sambandhi "cittvaM" cidbhAvam | yena sA cid iti nAma.yogyA bhavati sa:_ka:_api dharma: | tam iti yAvat | "jagat viddhi" jAnIhi | atra hetum Aha "ne"ti | "hi" yasmAt kAraNAt | "cittvam a.jagat" jagato vyatiriktam | "nAsti" | cetya.rUpa.jagad=a.bhAve 'nirvAcyAyA: cita: sphuTam cittva.a.yogyatvAt | avAntaram phalitam Aha "ajagad" iti | ata ity adhyAhAryam | ato heto: | "cit ajagattvAd" dhetor | "acit syAt" cit.nAma.yogyA na syAt | yadi jagat na syAd a.nirvAcyAyA: citer api cittvam na syAd iti bhAva: | paramam phalitam Aha "bhAvAbhedAd" iti | "bhAvAbhedAt" pUrva.nyAya.siddhena cij.jagator abhedena siddhAt padArthAbhedAt | "jagat kutaH" katham | syAt | cittva.jagator abhede sati cittvasya cidekamayatayA cita eva sarvathA sthitatvAt jagat nAstIti bhAva: ||

*vlm.53. Know the world to compose the mind.chitta of the intellect.chit of God, because the mind does not subsist without the world. Want of the world would prove the inexistence of the mind and intellect which consist of the world. (Hence the identity of the intelligent world with the mind and intellect of God).

.jd. Know the World as expanding cit, for the citness expands the World. For if there were no expansion, cit would be uncit—knowing which, where's the distinction called the world?

चितेर् मरीचि.बीजस्य निजा या अन्तश् चमत्कृतिः ।

cite: marIci.bIjasya nijA yA_anta: camatkRti: |
सा च एषा जीव.तन्मात्र.मात्रम् जगद् इति स्थिता ॥३।१४।५४॥

sA ca_eSA jIva.tanmAtra.mAtram jagad iti sthitA ||3|14|54||

of Affective Consciousness

proceeding from the seed of the mirage

inborn

what is an internal wonderment

and that is this

a measure of a Jîva + material stuff

this "world"

existent

here

cite: marIci.bIjasya nijA yA_anta: camatkRti: sA ca_eSA jIva.tanmAtra.mAtram jagad iti sthitA

*VA: In unborn seed of light, consciousness is a wonder, where exist as fine elements jiva and world.

*AS: marIcibIja is an adjective of citi_and should be interpreted as having internal power source namely brahman. The fantastic internal development (antazcamatkRtiH) of the Divine mind (citi) with internal power source of brahman, stays as the world (jagat iti sthitA) which is nothing but the accumulated senses of the life forms (jIvatanmAtramAtram).

चित्तात् स्व.शक्ति.कचनम् यद् अहम्भावनम् चितः ।

cittAt sva.zakti.kacanam yat_ahambhAvanam cita: |
जीवः स्पन्दन.कर्म.आत्मा भविष्यद् अभिधो ह्य् असौ ॥३।१४।५५॥

jIva: spandana.karma.AtmA bhaviSyat_abhidho hi_asau ||3|14|55||

in chitta

the Affective mind

is shakti.Power

self.manifesting sva.kacana,

which is the "I".feelng of chit

Jîva

the vibrant.karma.self

will next become defined by this

cittAt sva.zakti.kacanam yat_ahambhAvanam cita: jIva: spandana.karma.AtmA bhaviSyat_abhidho hi_asau

*vlm.55. As the mind exerts its power and assumes its sense of egoism, it derives the principle of the living soul from the Intellect, which with its breath of life and action, is called a living being afterwards. (The mind is what thinks, moves and acts).

यच् चिच् चित्त्वेन कचनम् स्व.सम्पाद्य.अभिधा.आत्मकम् ।

yat_cit_cittvena kacanam sva.sampAdya.abhidhA.Atmakam |
स्व.कारैर् व्यवच्छेद्यम् तद् भिद्यते नो न विद्यते ॥३।१४।५६॥

sva.kArai:_vyavacchedyam tat_bhidyate na:_na vidyate ||3|14|56||

what

chit

thru its affective Consciousness

becomes

a projection,

but a self.production.defined=entity

by its self.identities

That

comes

to be

diversely distributed

yat cit cittvena kacanam sva.sampAdya.abhidhA.Atmakam sva.kArai: vyavacchedyam

tat bhidyate no na vidyate

*VA: This cit play by its own accord, self.happens in itself, and, this chit being unknown to us, it is seen separated.

*AS: When the cit is (yat cit bhidyate) distinguished by its development of mindness (cittvena kacanaM) by naming it by its actions (sva.sampAdya.abhidhA.Atmakam), limited by its variations (svavikArai: vyavacchedyam), then it does not really exist in that set up. In other words, when cit is given this altered description, it is but illusory! • The distinction is made between cit..the abstract creative power of brahman..and cittva, its mindness.

.jd. cit becomes citn.ess manifest,

self.produced, making entity

of its own doing. Apart, That

is separate, unknown to us.

चित्.स्पन्द.रूपिणोर् अस्ति न भेदः कर्तृ.कर्मणोः ।

cit.spanda.rUpiNo:_asti na bheda: kartR.karmaNo: |

स्पन्द.मात्रम् भवेत् कर्म स एव पुरुषः स्मृतः ॥३।१४।५७॥

spanda.mAtram bhavet karma sa* eva puruSa: smRta: ||3|14|57||

what

formed by the vibration of chit

without distinctions of doer and doing

—

where that vibration produces karma, there is found the puruSa Person

cit.spanda.rUpiNo:_asti na bheda: kartR.karmaNo: spanda.mAtram bhavet karma sa* eva puruSa: smRta:

*vlm.57. The distinction of actor and act, does not consist in the intellect, it being eternal, is neither the author or the work itself. But the living soul, which is active and productive of acts, is called the purusha or the embodied soul residing in the body..purau.sete.

जीवश् चित्त.परिस्पन्दः पुम्साम् चित्तम् स एव च ।

jIva:_citta.parispanda: puMsAm cittam sa* eva ca |
मनस् त्व् इन्द्रिय.रूपम् सत् सत्ताम् नाना इव गच्छति ॥३।१४।५८॥

mana:_tu_indriya.rUpam sat sattAm nAnA_iva gacchati ||3|14|58||

the Living.Jîva

the spanda Vibration of chitta Affection

he is the whole idea of Humankind,

in mindbound organs

that is how the diversities of what is So

come to Reality

jIva:_citta.parispanda: puMsAm cittam sa* eva ca mana:_tv indriya.rUpam sat sattAm nAnA iva gacchati

*VA: Individual consciouness is the conscious vibration of the mind, man is his mind, mind is the collection of senses, and so one Reality becomes as.if many.

*AS: Individual (jIva:) is the vibration of citta (the brahman mind), it by becoming human intellect, mind and different organs takes on various forms (naneva sattAmeva gacchati.
*vlm.58. Life with the action of the mind constitutes the mind of man. The mind taking a sensitive form, employs the organs of sense to their different functions. (The sensitivity of the mind bears an active and not the passive sense of sensitiveness or sensibility).

शान्ताशेष.विशेषम् हि चित्.प्रकाशच्.छटा जगत् ।

zAnta.azeSa.vizeSam hi cit.prakAza.c.chaTA jagat |
कार्य.कारणक.आदित्वम् तस्माद् अन्यन् न विद्यते ॥३।१४।५९॥

kArya.kAraNaka.Aditvam tasmAt_anyat_na vidyate ||3|14|59||

for

peacefully

there is nothing there all.over

this lustre of chit.Radiance

this world

this Doing.a.Deed.beginningness

is nothing otherwise than

तत्

tat

That

zAnta.azeSa.vizeSam hi cit.prakAza.c.chaTA jagat | kArya.kAraNaka.Aditvam tasmAt_anyat_na vidyate

*vlm.59. He, the radiance of the light of whose intellect, is the cause of infinite blessings to the world, is both its author and workmanship from all eternity, and there is none beside him. (He is the PratyagAtmA the all.pervading soul).

अच्छेद्यो ऽहअ अदाह्यो ऽहम् अक्लेद्यो ऽशोष्य एव च ।

acchedya: aham adAhya: aham akledya: azoSya: eva ca |

नित्य: सर्वगत: स्थाणुर् अचलो ऽहम् इति स्थितम् ॥३।१४।६०॥

nitya: sarva.gata: sthANu: a.cala: aham iti sthitam ||3|14|60||

indivisible am

unburnable am

unsoakable

and yet undrying

eternal

everywhere.going

stone.still

unmoving.mountain.still

am seated.

so "I" is

acchedya: aham adAhya: aham akledya: azoSya: eva ca nitya: sarva.gata: sthANu: a.cala: aham iti sthitam

*vlm.60. Hence the ego or living soul is indivisible, uninflammable, unsoilable and undriable in its essence; it is everlasting and infinite (ubiquitous), and as immovable as a mountain.

*AS: Iti sthitam meaning "so it is!" ... is to be contrasted with the next verse describing people who think otherwise, despite this fact.

विवदन्ते तथा ह्य् अत्र विवदन्तो यथा भ्रमैः ।

vi.vadante tathA hi_atra vivadanta: yathA bhramai: |

भ्रमयन्तो वयम् त्व् एते जाता विगत.विभ्रमाः ॥३।१४।६१॥

bhramayanta: vayam tu ete jAtA: vigata.vibhramA: ||3|14|61||

.
for thus they mis.speak and argue here

mis.speaking as tho gone.crazy

bewildering us

but

these things free us from delusion

vi.vadante tathA hi_atra vivadanta: yathA bhramai: bhramayanta: vayam tu ete jAtA: vigata.vibhramA:

*vlm.61. There are many that dispute on this point, as they dispute on other matters, in their error, and mislead others into the same; but we are set free from all mistake.

*VA: People argue, and by arguments they get in delusion, and they are getting deluded. But we are free of delusions. *AS: Exactly!

दृश्ये मूर्ते ज्ञ.संरूढे विकारादि पृथग् भवेत् ।

dRzye mUrte jJa.saMrUDhe vikAra.Adi pRthak_bhavet |
न अमूर्ते तज्ज्ञ.कचिते चित् खे सद्.असद्.आत्मनि ॥३।१४।६२॥

na a.mUrte tat.jJa.kacite cit_khe sat.a.sat.Atmani ||3|14|62||

dRzye mUrte

when the perceived embodiment,

jJa.saMrUDhe

is sprung from the Knower,

vikAra.Adi pRthak_bhavet
transformations become separate

na a.mUrte

when not embodied

tat.jJa.kacite

in the That.Knower

cit.khe

in hir personal field of Consciousness

sat.a.sat.Atmani

in hir really.unreal nature

...

*AS: When the apparent perceivable has overcome the observer (jJa.samrUDhe), various deformations become apparent. ... In the abstract brahman formed by the knower in his mind space, the duality of sat and asat does not arise.

* रुह् .> रुह् #ruh .> #saMruh, #sam>ruh . grow, esp. grow together • grow forth, germinate, appear. C. cause to grow etc, plant, sow = propagate (AtmAnam refl). ..> #sam.rUDha . sprung up, sprouted.

*vlm.62. The dualist relying on the phenomena, is deceived by their varying appearances; but the believer in the formless unity, relies in the everlasting blessed spirit; (which he views in his intellect).

चित्तरौ चेत्य.रसतः शक्तिः काल.आदि.नामिकाम् ।

cit.tarau cetya.rasata: zakti: kAla.Adi.nAmikAm |

तनोत्य् आकाश विशदाम् चिन्.मधु.श्रीः स्व.मञ्जरीम् ॥३।१४।६३॥

tanoti_AkAza.vizadAm cit.madhu.zrI: sva.maJjarIm ||3|14|63||

in the Consciousness.tree

thru conceivable tastes

the Power of Time

extends

clear Space

lots of Consciousness.honey

as your own.blossoming self

cit.tarau cetya.rasata: zakti: kAla.Adi.nAmikAm tanoty AkAza.vizadAm cit.madhu.zrI: sva.maJjarIm

*vlm.63 Fondness for intellectual culture is attended with the spring blossoms of intellect that are as white as the clear sky and as numberless as the parts of time.

स्वयम् विचित्रम् स्फुरति चिद्.अण्डकम् अनाहतम् ।

svayam vicitram sphurati cit.aNDakam anAhatam |

स्वयम् विलक्षण.स्पन्दम् चिद्.वायुर् अण्डज.आत्मकः ॥३।१४।६४॥ र् अण्डज.आ

svayam vilakSaNa.spandam cit.vAyu: aNDaja.Atmaka: ||3|14|64||

the wonder emanates itself

the unbroken* chit.Egg is itself vibrant variety,

a wind of Consciousness,

an EggBorn entity

svayam vicitram sphurati cit.aNDakam anAhatam svayam vilakSaNa.spandam cit.vAyu: aNDaja.Atmaka:

* anAhata implies the anAhata cakra, the subtle yogic heart.

*vlm.64. The intellect exhibits itself in the form of the boundless and wonderful mundane egg, and it breathes out the breath of its own spirit in the same egg.

स्वयम् विचित्रम् कचनम् चिद्.वारि न निखात.गम् ।

svayam vicitram kacanam cit.vAri na nikhAta.gam |

स्वयम् विचित्र.धातुत्वम् श्रेष्ठ.अङ्गम् अपि निर्मितम् ॥३।१४।६५॥

svayam vicitra.dhAtutvam zreSTha.aGgam api nirmitam ||3|14|65||

svayam.itself – vicitra.various/surprising.m kacana.Projection.m – cit.Consciousness.vAri.water . na.not . nikhAta.xxx.ga.going.m . svayam.itself . vicitra.various/surprising.dhAtu.root.tva..ity.m – zreSTha.xxx.aGga.body/limb.m api.altho/even . nirmita.constructed/measured.out.m .

it is itself a wonderful

kacana.Projection.

Consciousness.water without a ditch

it's the wonder of the roots of words

measured into the best of forms

*vlm.65. It then showed itself in the wondrous form of the antimundane waters, not as they rise from springs or fall into reservoirs, as also in those of the substances constituting the bodies of the best of beings.

स्व.विचित्र.रस.उल्लासा चिज्.ज्योत्स्ना सतत.उदिता ।

sva.vicitra.rasa.ullAsA cit.jyotsnA satata.uditA |

स्वयम् चिद् एव प्रकटश् चिद्.आलोको महात्मकः ॥३।१४।६६॥

svayam cit_eva prakaTa:_cit.Aloka: mahAtmaka: ||3|14|66||

sva.Ur.own.vicitra.various/surprising.rasa.xxx.ullAsa.xxx.A..f..

cit.Consciousness.jyotsnA.moonlight . satata.xxx.udita.arisen/said.A..f..

svayam.itself . cit.Consciousness . eva.very/only . prakaTa.manifest/evident.:

cit.Consciousness.Alokana.looking.at/beholding.: mahA.great.Atmaka.soul/selfling.: .

delighting in the flavor of its wonderful variety

the chit.moonlight

arising full

itself just the chit.Conscious chit.light

an entity in the Great Soul

*vlm.66. It next shone forth with its own intellectual light, which shines as bright as the humid beams of the full moon.

स्वयम् अस्तम्.गते बाह्ये स्वज्ञानाद् उदिता चितिः ।

svayam astam.gate bAhye sva.jJAnAt_uditA citi: |

स्वयम् जडेषु जाड्येन पदम् सौषुप्तम् आगता ॥३।१४।६७॥

svayam jaDeSu jADyena padam sauSuptam AgatA ||3|14|67||

arisen as affective chiti consciousness

it arises from Self.Knowledge

and projects in the inertia and inertness of Dreamless Sleep

svayam astam.gate bAhye sva.jJAnAt uditA citi: svayam jaDeSu jADyena padam sauSuptam AgatA

*vlm.67. Then as the intellect rises in full light with its internal knowledge, upon disappearance of the visibles from sight; so also it is transformed to dullness by dwelling upon gross objects, when it is said to lie dormant. In this state of the intellect, it is lowered to and confined in the earth.

स्वयम् स्पन्दितया अस्पन्द.चित्त्वाच् चिति महानभः ।

svayam spanditayA_a.spanda.cittvAt_citi mahA.nabha: |

चित्.प्रकाशप्रकाशो हि जगद् अस्ति च नास्ति च ॥३।१४।६८॥

cit.prakAza.prakAza:_hi jagat_asti ca na_asti ca ||3|14|68||

svayam spanditayA

by its own state of Vibration

a.spanda.cittvAt

thru its condition of nonvibrant Consciousness

citi mahA.nabha:

in Consciousness a great sky

cit.prakAza.prakAza: hi

for the radiance of radiant Consciousness

jagat asti ca na_asti ca

the world both is and is.not

*vlm.68. The world is in motion by the force of the Intellect, in whose great vacuity it is settled; it is lighted by the light of that Intellect, and is therefore said to be both existent as well as inexistent by itself.

* svayam spanditayA by its own state of Vibrationa.spanda.cittvAt thru its condition of nonvibrant Consciousness citi mahA.nabha: in Consciousness a great sky cit.prakAza.prakAza: hi for the radiance of radiant Consciousness jagat asti ca na_asti ca the world both is and is.not

चिद्.आकाश.एक.शून्यत्वम् जगद् अस्ति च नास्ति च ।

cit.AkAza.eka.zUnyatvam jagat_asti ca na_asti ca |

चिद्.आलोक.महारूपम् जगद् अस्ति च नास्ति च ॥३।१४।६९॥

cit.Aloka.mahArUpam jagat_asti ca na_asti ca ||3|14|69||

Consciousness.Space,

the emptiness of One,

is the world

and the world is not

Consciousness.light,

the great.Form of That,

cit.Consciousness..AkAza.Space.eka.only/one.zUnyatva.empty.vacuity.m

jagat asti ca na_asti ca . the world is o&r it.is not

cit.Aloka.mahArUpam

jagat asti ca na_asti ca . the world is o&r it.is not

*vlm.69. Like the vacuity of that Intellect, the world is said now to exist and now to be inexistent; and like the light of that Intellect, it now appears and now disappears from view.

चिन्मारुत.परिस्पन्दो जगद् अस्ति च नास्ति च ।

cit.mAruta.parispanda:_jagat_asti ca na_asti ca |

चिद्घन.ध्वान्त.कृष्णत्वम् जगद् अस्ति च नास्ति च ॥३।१४।७०॥

cit.ghana.dhvAnta.kRSNatvam jagat_asti ca na_asti ca ||3|14|70||

when the Conscious.wind blows

the world is

and the world is not

in the pitch.darkness of the Conscious.cloud,

the world is

and the world is not

cit.mAruta.parispanda: jagat_asti ca na_asti ca | cit.ghana.dhvAnta.kRSNatvam jagat_asti ca na_asti ca

*vlm.70. Like the fleeting wind which is breathed by that Intellect, the world is now in existence and now inexistent; and like the cloudy and unclouded sphere of that Intellect, the world is now in being and now a not being.

चिद्.अर्क.आलोक.दिवसो जगद् अस्ति च नास्ति च ।

cit.arka.Aloka.divasa:_jagat_asti ca na_asti ca |

चित्.कज्जल.रजस्.तैल.परमाणुर् जगत्.क्रमः ॥३।१४।७१॥

cit.kajjala.rajas.taila.paramANu: jagat.krama: ||3|14|71||

cit.Consciousness.arka.sun/star.Alokana.looking.at/beholding.divasa.day/heaven.:

jagat.world. asti.is/exists. ca.too. na.not. asti.is/exists. ca.too. |

cit.Consciousness.kajjala.xxx.raja:.xxx.taila.xxx.paramANu.xxx .

jagat.world.krama.process/order

in the sun of Consciousness,

and in the light of the Sun,

the world is, and the world is not

when chit becomes a cloud of smoke in the Primal Atom,

the world goes.on

*vlm.71. Like the broad daylight of that Intellect, the world is now in existence, and like the disappearance of that light, it now becomes nothing. It is formed like colyrium from the particles of the oil of the rajas quality of the Intellect.

चिद्.अग्न्य्.औष्ण्यम् जगल्.लेखा जगच् चिच्.छङ्ख.शुक्लता ।

cit.agni.auSNyam jagat.lekhA jagat_cit.zaGkha.zuklatA |

जगच् चिच्.छैल.जठरम् चिज्.जल.द्रवता जगत् ॥३।१४।७२॥

jagat_cit.zaila.jaTharam cit.jala.dravatA jagat ||3|14|72||

Consciousness is the heat of Agni's fire–

jagat.lekhA . the World.painting –

jagat.world.

cit.Consciousness.zaGkha.conch.zukla.white/bright.half.tA.ness –

jagat.world.

cit.Consciousness.zaila.stone/rock.jaThara.belly/womb.m –

cit.Consciousness.jala.water.drava.flowing.tA.ness –

jagat.world.

Consciousness

–as heat is for Agni, the Lord of Fire–

is the World.painting

of the chit.trumpet

the world's the blare;

of a mountain the hardness

the water of chit is the flowing of the world

*vwv.1354. The heat of the fire of Consciousness is the series of worlds. The world is the whiteness of the conch.shell that is Consciousness. The world is the interior of the mountain of Consciousness. The world is the fluidity of the water of Consciousness.

*VA: as heat to fire, whiteness to shell, hardness to mountain, fluidity to water, so world is related to Consciousness. *AS: The world is the heat of the cit fire, etc.

* cit.agni.auSNyam Consciousness–as heat is for Agni, the Lord of Fire–jagat.lekhA . the World.painting . jagat.world.cit.Consciousness.zaGkha.conch.zukla.white/bright.half.tA.ness . jagat.world. cit.Consciousness.zaila.stone/rock.jaThara.belly/womb.m . cit.Consciousness.jala.water.drava.flowing.tA.ness . jagat.world.

जगच् चिद्.इक्षु.माधुर्यम् चित्.क्षीर.स्निग्धता जगत् ।

jagat_cit.ikSu.mAdhuryam cit.kSIra.snigdhatA jagat |

जगच् चिद्.धिम् अशीतत्वम् चिज्.ज्वाला.ज्वलनम् जगत् ॥३।१४।७३॥

jagat_cit.dhim a.zItatvam cit.jvAlA.jvalanam jagat ||3|14|73||

the world is sweetness,

Consciousness is the sugarcane that sweetens it

Consciousness is the milk of which

the world is cream

the world is the warmth

of conscious thought

and of the flame of Consciousness

the world's the heat

jagat cit.ikSu.mAdhuryam cit.kSIra.snigdhatA jagat jagat_cit.dhim a.zItatvam cit.jvAlA.jvalanam jagat

* readers who know only homo.milk should see a transparent carton

with a few cm. of cream at the top.

the cream separates from the milk by.itself

and rises to the top.

*vwv.The world is the sweetness of the sugarcane of Consciousness. The world is the wetness of the milk of Consciousness. The world is the sweetness of the honey of Consciousness. The world is the bracelet of the flame of Consciousness.

*vlm.73. The sweetness of the world, is derived from the sugar of the intellect, and its juiciness from the milk in the divine mind; its coldness is from the ice, and its heat from the fire contained in the same. (i.e. The divine Intellect is the material cause (upAdAna kArana) of the world).

जगच् चित्.सर्षप.स्नेहो_वीचिः चित्.सरितज् जगत् ।

jagat_cit.sarSapa.sneha:_vIci:_cit.sarita:_jagat |

जगच् चित्.क्षौद्र.माधुर्यम् जगच् चित्.कनक.अङ्गदम् ॥३।१४।७४॥

jagat_cit.kSaudra.mAdhuryam jagat_cit.kanaka.aGgadam ||3|14|74||

the world is the Concious oil of mustard.seed

the Concious flowing waves of Ocean are the world

the world is the Concious sweetness of honey

the world is the Concious gold in a ring

jagat_cit.sarSapa.sneha: vIci:_cit.sarita:_jagat jagat_cit.kSaudra.mAdhuryam jagat_cit.kanaka.aGgadam

*vlm.74. The world is oily by the mustard seeds contained in the Intellect; and billowy in the sea of the divine mind. It is dulciate by the honey and aureate by the gold contained in the same.

जगच् चित्.पुष्प.सौगन्ध्यम् चिल्.लता.अग्र.फलम् जगत् ।

jagat_cit.puSpa.saugandhyam cit.latA.agra.phalam jagat |

चित्.सत्ता एव जगत्.सत्ता जगत्.सत्ता एव चिद्.वपुः ॥३।१४।७५॥

cit.sattA_eva jagat.sattA jagat.sattA_eva cit.vapu: ||3|14|75||

the world is the aroma of chit.flowers

a fruiting chit.vine is the world

for chit.Reality is World.Reality

world.Reality is the embodied chit

jagat_cit.puSpa.saugandhyam . the world is the fragrant flowering of Consciousness .

cit.latA.agra.phalam jagat – hanging from its vine as its fruit is the world .

cit.sattA_eva jagat.sattA – its state of Being is also the world's state of Being .

jagat.sattA_eva cit.vapu: . the world's state of Being is also the vapu.Body of Consciousness

*vwv.1362 The world is the fragrance of Consciousness. The existence of Consciousness is alone the existence of the world. The existence of the world is alone the form of Consciousness.

*vlm.75. The world is a fruit of the tree of Intellect, and its fragrance is derived from the flowers growing in the arbour of the mind. It is the ens of the Intellect, that gives the world its entity, and it is the mould of the eternal mind, that gives its form.

अत्र भेद.विकार.आदि नखे मलम् इव स्थितम् ।

atra bheda.vikAra.Adi nakhe malam iva sthitam |

इति इदम् सन्मयत्वेन सद्.असद् भुवन.त्रयम् ॥३।१४।७६॥

iti idam sat.mayatvena sat.asat_bhuvana.trayam ||3|14|76||

these various distinctions of form are like dirt under a fingernail,

impurity in the not.space;

thus this, composed of sat.reality, is a really.unreal triple world

atra bheda.vikAra.Adi nakhe malam iva sthitam | iti idam sat.mayatvena sat.asat_bhuvana.trayam .

* here I read a pun: 'like dirt under a fingernail", and "like an impurity in not.space" YV has the fingernail; Mo has <na khe> not in kha.space.

*vwv.1362/76a. The existence of Consciousness is alone the existence of the world. The existence of the world is alone the form of Consciousness. Here, difference, change etc, do not exist as impurity (does not exist) in the sky.

*VA: Here is no distinction, change etc, as impurity does not stay in space. This world consists of Sat only, and so this triple world is both existing and non.existing. *AS: I agree.

*vlm.76. The difference is, that this world is changeful, while the clear atmosphere of the Intellect has no change in it; and the unreal world becomes real, when it is seen as full of the Divine spirit.

*moT. > ... ¶ phalitam Aha atra bhedavikArAdi na khe malam iva sthitam ||

अविकल्प.तद्.आत्मत्वात् सत्ता.असत्ता.एकआ एव च ।

a.vikalpa.tat.AtmatvAt sattA.a.sattA.ekatA eva ca |

अवयव.अवयविता शब्दार्थौ शश.शृङ्गवत् ॥३।१४।७७॥

avayava.avayavitA zabda.Arthau zaza.zRGgavat ||3|14|77||

from its Self.nature as devoid of distinctions,

such as Reality, unReality, and Oneness

—quibbles of quibbles —

come such words,

as resonant as Rabbit.Horns

a.vikalpa.tat.AtmatvAt sattA.a.sattA.ekatA eva ca | avayava.avayavitA zabda.Arthau zaza.zRGgavat

*vwv.1360. On.account.of (the world) being of the nature of Consciousness without change, the oneness of existence and non.existence and the state of being a limb and the wholeare word.meanings similar to a hare's horn.

अनुभूत्य् अपलापाय कल्पितो यैर् धिग् अस्तु तान् ।

anubhUti.apa.lApAya kalpita:_yai:_dhik_astu tAn |

न विद्यते जगद् यत्र स.अद्र्य्.अब्ध्य्.उर्वी.नदि.ईश्वरम् ॥३।१४।७८॥

na vidyate jagat_yatra sa=adri.abdhi.urvI.nadi.Izvaram ||3|14|78||

shame on them who invent such babble

there is not any world

with mountains, ocean waves and river gods

anu.bhUti.after. .apa.lApAya kalpita:_yai:_dhik_astu tAn na vidyate jagat_yatra

sa=adri.abdhi.urvI.nadi.Izvaram

*AS: Whoever created these word complexes leading to the removal of true experience (anubhUti.apalApAya). ... whereas the world dominated by (Izvaram) mountains, oceans, earth and rivers does not exist.

चिद्.एकत्वात् प्रसङ्गः स्यात् कस् तत्र इतर.विभ्रमः ।

cit.ekatvAt prasaGga: syAt ka:_tatra_itara.vibhrama: |

शिला.हृदय.पीना अपि स्वाकाशे विशदा एव चित् ॥३।१४।७९॥

zilA.hRdaya.pInA_api sva.AkAze vizadA_eva cit ||3|14|79||

from the chit.Oneness

this happens

what else is the delusion there?

tho solid as the heart of stone

in its own space

it is only clear Consciousness

cit.ekatvAt prasaGga: syAt ka:_tatra_itara.vibhrama: zilA.hRdaya.pInA_api sva.AkAze vizadA_eva cit

*AS: ... cit being unique why would there be this confusion of attaching it with other things. The second line is also to be connected with the next verse.
*vlm.79. The intellect being an unity, cannot be mistaken for a part of any thing; and though it may become as solid as a stone, yet it shines brightly in the sphere of its vacuity.

धत्ते ऽन्तर् अखिलम् शान्तम् संनिवेशम् यथा शिला ।

dhatte_antar_akhilam zAntam saMnivezam yathA zilA |

पदार्थ.निकर.आकाशे त्व् अयम् आकाश.जो मलः ॥३।१४।८०॥

padArtha.nikara.AkAze tu_ayam AkAza.ja:_mala: ||3|14|80||

it bestows, within, complete peace

—

a foundation solid as stone.

in that space thronging with meaning

you are a space.born speck

.DС. Akazajo mala: It is total inward peace, steady as a rock in essence.space, “you” is a space.born dust (particle)

*AS: As explained, the first line continues to state that the cit holds everything in a quiet state inside itself. in other words, whatever is outwardly changing is fixed in its true existence in cit.

सत्ता.असत्ता.आत्मता.त्वत्ता.मत्ता.आश्लेषा न सन्ति ते ।

sattA.a.sattA.AtmatA.tvattA.mattA.AzleSA na santi te |

पल्लव.अन्तर.लेख.ओघ.सन्निवेश.वद् आततम् ॥३।१४।८१॥

pallava.antara.lekha.ogha.sanniveza.vat_Atatam ||3|14|81||

existence, non.existence, self.ness, you.ness, me.ness

—

they have no connection with you

as the lines in a leaf are not separate from the leaf

sattA.a.sattA.AtmatA.tvattA.mattA.AzleSA na santi te

pallava.antara.lekha.ogha.sanniveza.vat_Atatam

*vlm.81. As the lines on the leaves of trees, are neither the parts of the leaves nor distinct from them, so the world situated in the Intellect, is no part of it nor separate from it.

*AS: This impurity from the cit space only lives in the space of word meanings (padArthanikarAkAze),
these differentiations of existence, non existence, self, you, me don't really exist at all.

अन्य.अनन्य.आत्मकम् इदम् धत्ते ऽन्तश् चित्.स्वभावत: ।

anya.ananya=Atmakam idam dhatte anta: cit.svabhAvata: |

समस्त.कारण.ओघानाम् कारण.आदि पितामहम् ॥३।१४।८२॥

samasta.kAraNa.oghAnAm kAraNa.Adi pitAmaham ||3|14|82||

itself

—the other & not.other—

bestows

this

—as Consciousness becomes its selves—

of whole oceans of causation

the causal process

the Grandfather

anya.ananya=Atmakam idam

dhatte anta: cit.svabhAvata:

samasta.kAraNa.oghAnAm

kAraNa.Adi pitAmaham

*vlm.82. No detached soul is of heterogenous growth, but retains in its nature the nature of the intellect, and brahmA is the primary cause of causes. (Hence called Hiranyagarbha.) . The conceptualism of Europe, is a doctrine between Realism and Nominalism and betwixt Idealism and Relationism. The realist says, universal genera are real and independent existences; but the nominalist (like the PratyaksAvAdi) says that things only exist and universals are Flatus venti.pralApa. [VLm means "not worth a fart". jd]

स्व.भावतो कारण.आत्म.चित्तम् चिद्.ध्य्.अनुभूतितः ।

sva.bhAvata: kAraNa.Atma.cittam cit.dhi.anubhUti=tas |

न च असत्त्वम् अचेत्यायाश् चितो वाचा अपि सिध्यति ॥३।१४।८३॥

na ca_a.sattvam a.cetyAyA:_cita:_vAcA_api sidhyati ||3|14|83||

Chitta

the Affective mind

of its own nature

the causal self

—

because it is the experience of the Chit.Conscious & it is not unReality

as evidenced by the presence of the root >chit in a.cet.ya – inconceivable

sva.bhAvata:

kAraNa.Atma.cittam

cid.dhi.anubhUti=tas

na ca_a.sattvam a.cetyAyA: cita: vAcA_api sidhyati

*VA: Consciousness is self.existing self.cause, because it is experienced in conscous thoughts.

It cannot be said Cosnsciousness is non.existent because of its non.perception.

*AS: Indeed (hi) citta the mind is essentially the same as its cause the cit. Because the cit is beyond experience, its non existence cannot be established by declaration of experience (to the contrary).
*vlm.83. The mind is of its own nature a causal principle, by reason of its notion of the Intellect; but its existence is hard to be proved, when it is insensible and unconscious of the intellect.

यद अस्ति तद् उदेति इति दृष्टम् बीजाद् इव अङ्कुरः ॥३।१४।८४॥

yat_asti tat_udeti iti dRSTam bIjAt_iva_aGkura: ||3|14|84||

"What is That comes.out": so it is seen as the shoot sprouting from a bean.

*vlm.84 Whatever is in the root comes out in the tree, just as we see seeds shoot forth in plants of its own species.

* yat.which/what asti.is/exists tat.hit/that udeti.arises iti.so/as dRSTa.seen/known/perceived.m from/thru bIja.seed.at iva.like/as.if aGkura.shoot:

गगन_इव सु.शून्य.भेदम् अस्ति

gagana* iva su.zUnya.bhedam asti

त्रि.भुवनम् अङ्ग महाचितो ऽन्तर् अस्याः ।

tri.bhuvanam aGga mahAcita:_antar asyA: |

परम.पद.मयम् समस्त.दृश्यम्

parama.pada.mayam samasta.dRzyam

त्व् इदमिति निश्चयवान् भवानुभूतेः ॥३।१४।८५॥

tu_idam iti nizcayavAn bhava.anubhUte: ||3|14|85||

as.if within the spacious sky

quite devoid of distinctions

this Triple World

within this Great Consciousness

from all.emptiness

there is distinction of this Triple World—yes, indeed,

the Great chit, the All.Percept made of the Supreme

seems Such to us, struck by experience of being

gagana* iva su.zUnya.bhedam asti tri.bhuvanam aGga mahAcita:_antar asyA: parama.pada.mayam samasta.dRzyam tu_idam iti nizcayavAn bhava.anubhUte:

*AS: My dear (aGga) this triple world is undifferentiated and empty (suzUnyabhedam) like the space and it is in this great cit the brahman mind; from experience be sure that (anubhUte: nizcayavAn bhava ) that all the visible world is just the great brahma (paramapadamayam samastadRzyam). rAma is being advised to see for himself the truth of what was declared above.

#aGga ind. a particle implying attention, assent [aGgI.kR] or desire, and sometimes impatience, it may be rendered, by well; indeed, true, please [OK?], rather quick; kim aGga, how much rather!

*vlm.85. All the worlds are as void as vacuity, and yet they appear otherwise, as they are situated in the Great Intellect. All this is the seat of the Supreme, and you must know it by your intellection.

VASISHTHA declared—

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

iti uktavati_atha munau divasa: jagAma

सायम्तनाय विधये ऽस्तमिनो जगाम ।

sAyaMtanAya vidhaye_astamina: jagAma |

स्नातुम् सभा कृत.नमस्करणाम् जगाम

snAtum sabhA kRta.namaskaraNAm jagAma

श्याम.अक्षये रवि.करैश् च सह आजगाम ॥३।१४।८६॥

zyAma.akSaye ravi.karai: ca saha_AjagAma ||3|14|86||

The muni having said his say, now the day departed;

and to their homes, for the evening rites, they all departed;

for the sacred bath the Assembly, bowing, departed;

the darkness stirred as the last rays of the sun departed

whin the iti uktavat.i atha whin the muni.au divasa: jagAma sAyaMtana.aya vidhaya.i astamina: jagAma snAtum sabhA kRta.namaskaraNa.am jagAma zyAma.akSaye ravi.kara.i: ca saha AjagAma

*vlm.86. As the muni spake these words, the day declined to its evening twilight. The assembly broke with mutal salutations, to perform their vesperal ablutions, and met again at the court hall with the rising sunbeams, after dispersion of the nocturnal gloom,

oॐm

next Canto

FM3015 TALE OF THE TOMB THE RÂJÂ AND HIS QUEEN 1.AP22 .z31

https://www.dropbox.com/s/3nvupy4t4lhkb2v/fm3015%201.ap22%20TALE%20OF%20THE%20TOMB%20the%20rAjA%20and%20his%20Queen%20.z31.docx?dl=0

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

अच्छेद्यो ऽहअ अदाह्यो ऽहम् अक्लेद्यो ऽ</

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