fm3021 1.my02-05 Running the Traveler .z79
jivadas
DAILY READINGS mn 6 May, 2019
fm5059 2.my06 su.raghu's REPOSE .z38
https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
fm7073 3.my04..06 Evolution in Other Words .z59
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
fm3021 1.my02-05 Running the Traveler .z79
Oॐm
Running the Traveler
oॐm
The Goddess said—
प्रतिभान्ति जगन्त्य्_आशु मृति-मोहाद् अनन्तरम् ।
pratibhAnti jaganti_Azu mRti-mohAt anantaram |
जीवस्य_उन्मीलनाद् अक्ष्णो रूपाणि_इव_अखिलान्य्_अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
.
pratibhAnti jaganti_Azu
mRti-mohAt anantaram |
jIvasya_unmIlanAt akSNa:
rUpANi_iva_akhilAni_alam x
.
the worlds
quickly project
next
:
after the death-delusion
as
after the opening of the Living.jIva's eyes
all forms appear
...
~vwv. ... as visible objects (appear) by the opening of the eyes.
~vlm.p.1. Soon after death occasions the lack of physical senses, the sight of the world appears to the soul as if he were seeing it with open eyes when he was living.
02
दिक्-काल-कलना.आकाश-धर्म-कर्म-मयानि च ।
dik-kAla-kalanA.AkAza-dharma-karma-mayAni ca |
परि.स्फुरन्त्य्_अनन्तानि कल्पान्त-स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta-sthairyavanti ca ||3|21|2||
.
dik-kAla-kalanA.AkAza-dharma-karma-mayAni ca x
pari.sphuranti_anantAni x
kalpAnta-sthairyavanti ca x
.
all
the directions,
their moments of place & time, constructs of custom & karma
:
these
spring.forth as.if eternal and elemental till Doomsday
.
~vwv.935. Then, infinite things spring up all round, (such as) the apprehension of space [jd: it is not AkAza.Space but deza.Place, a location somewhere in the four quarters of the world.] = and time, the sky, things full of characteristic properties and actions and (objects) having stability till the end of the world.
~vlm. ... with the cycle of its seasons and times...
~vlm.p.2 Before him is presented the circle of the sky and its sides with the cycle of its seasons and times. He is shown the deeds of his pious and mundane acts, as if they were to continue to eternity.
03
न_अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य्_अपि ।
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
.
what's neither experienced nor perceived tho it seems to be so
being recalled in an instant
is as real as your death in a dream
.
na_anubhUtam
not experienced
na yat dRSTam
not what is seen
tat.maya-akRtam
tat.maya-AkRtam
tat_mayA_akRtam
tat_mayA_AkRtam
iti_api
a mode of that undone\formed
that by.me undone\formed
tat kSaNAt
from an instance of that
smRtitAm eti
to a state of memory going
svapne sva.maraNam yathA
as Ur.own death in a dream
.
~vlm. ... like the sight of his own death in a dream, as if they were the prints in his memory.
~vlm.p.3 Objects never before seen or thought of also offer themselves to his view, like the sight of his own death in a dream, as if they were the prints in his memory.
x
xx3.21.1 02 03
04
भ्रान्तिर् एवम् अनन्ता_इयम् चिद्व्योम-व्योम्नि भासुरा ।
bhrAnti: evam anantA_iyam cit.vyoma-vyomni bhAsurA |
अपकुड्या जगन्_नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
.
thus
this
is
boundless delusion
—
a radiantly Conscious space in Space
.
since
it has no wall*,
this 'World City' is an imaginary place
.
bhrAnti:_evam anantA_iyam x
cid.vyoma-vyomni bhAsurA x
apa.kuDyA jagat nAmnI x
nagarI kalpanA.AtmikA x
* 'kudya Wall' is a frequent metaphor for the barrier of perception.
~vwv. Thus, this delusion, shining in the sky that is the space of Consciousness, is endless. It is an inferior wall called the world (in the endless space of Consciousness) and is a city of the nature of fancy.
~vlm.p.4 But the infinity of objects appearing in the empty sphere of the non-physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere illusion, and the baseless city of the world, like a castle in the sky, is only the creation of imagination.
05
इदम् जगद् अयम् सर्गः स्मृतिर् एव_इति जृम्भते ।
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
दूर-कल्प-क्षण.अभ्यास-विपर्यास.एक-रूपिणी ॥३।२१।५॥
dUra-kalpa-kSaNa.abhyAsa-viparyAsa.eka-rUpiNI ||3|21|5||
.
idam jagat
this world
ayam sarga: smRti:_eva_x
iti jRmbhate x
dUra-kalpa-kSaNa.abhyAsa-viparyAsa.eka-rUpiNI x
.
this world
&
this creation of it
:
mere memory
s p r e a d s o u t
thru the practical knowing of one form diversified
.
* in Place, Time, and karma
06
न_अनुभूता_अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
पूर्व-कारण-रिक्ता_एव चिद्रूपा_एव प्रवर्तते ॥३।२१।६॥
pUrva-kAraNa-riktA_eva cit.rUpA_eva pravartate ||3|21|6||
.
it is not known as one experience following another
this vision is not a formed duality
:
even without a Prior Cause
the Conscious-Form thus proceeds
.
na_anubhUtA_anubhUtA ca jJapti:_ittham dvi.rUpiNI | pUrva-kAraNa-riktA_eva cit.rUpA_eva pravartate x
.
~sv. Not as one experience and then another is this understanding two-formed: without prior cause the cit-Form thus arises.
~vlm.p.6 Therefore knowledge based upon previous memories or otherwise is of two kinds, and things known without their cause are attributed to Divine Intelligence.
~vlm..... knowledge based upon previous memories or otherwise is of two kinds, and things known without their cause are attributed to Divine Intelligence.
~AS. ... the experiences described above. Some are memories, though not currently being directly experienced while others are current perceptions of the world. Both arise without direct cause and hence are of the nature of cit. Thus, all knowledge at this stage of life whether as memory or experience is cit.
x
xx04 05 06
07
न_अनुभूते_ऽनुभूतत्व-संविद् अन्तर् उदेत्य्_अपि ।
na_anubhUte_anubhUtatva-samvit antar udeti_api |
स्वप्न-भ्रम.आदाव्_अन्यस्मिन् पितरि_इव पितुः स्मृतिः ॥३।२१।७॥
svapna-bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
.
it is not experience,
although awareness of experience arises elsewhere
as dream-delusion
(a father in the memory of his father)
.
na_anubhUte x
anubhUtatva-samvid x
antar udeti_api x
svapna-bhrama.Adau x
anyasmin pitari_iva pitu: smRti: x
.
*AS. Even in a thing that is not experienced, a feeling of having experienced arises; as if by a confusion in a dream or as remembering our father in some other father. This is the feeling of deja vu being described!
~vlm.p.7 We are also conscious of thoughts that we have not thought of before in our minds, such as we often have in our dreams. Another may remind us of our deceased parents, so we think of them.
~vlm.7 We are also conscious of thoughts that we have not thought of before in our minds, such as we often have in our dreams. Another may remind us of our deceased parents, so we think of them.
08
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा-मात्रम् एव सत् ।
kadAcit smRtitAm tyaktvA pratibhA-mAtram eva sat |
भाति प्रथम-सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama-sargeSu rUpeNa tat.anukramAt ||3|21|8||
.
somewhen
having.abandoned\excepted
smRtitA.the State.of.Memory-m tyaktvA.
the Projection/Reflection.mode-m
eva.very/only –
sat.being.So/real- bhAti.shines/appears
in these prathama.at.first-sarga.creations eSu
by/with.form thru the following process
:
*vlm. ... as in the first creation or discovery of a thing, which afterwards is continued by its memory.
~vlm.p.8 Sometimes genius supersedes the province of memory, as in the first creation or discovery of a thing, which afterwards is continued by its memory.
#tadanu - ind: after that , afterwards Megh.&c. •-• #tadanukRti - ind. conformably to that, accordingly AitBr.vi,1,2.
* kadAcit.somewhen – smRtitA.the State.of.Memory-m tyaktvA.having abandoned/cast.off - pratibhA.screenProjection\mirrorReflection-mAtra.measure/mode-m eva.very/only - sat.being.So/real- bhAti.shines/appears – in these prathama.at.first-sarga.creations eSu – rUpeNa.by/with.form - from/thru tatanukramAt - the following process
09
दृश्यम् त्रि.भुवन.आदि_इदम् अनुभूतम् स्मृतौ स्थितम् ।
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
केषाञ्चित् तन्वि केषाञ्चिन्_न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
.
The Percept is the Triple.World
:
this
experienced, existing in the Memory
for someone whether in a body or not
:
experienced in Memory it exists
.
*AS. In some peoples' memories, the experienced worlds and other things reside, while in some memories (even) the unexperienced ones reside. Some remember, and some think they do(:-))
~vlm. According to some, those visible worlds are said to have remained in their ideal state in the Divine mind; and according to others, there were no pre.existent notions of these in the mind of God. *{jd. this is truly the invisible God, because He does not appear in the text.}
* the Percept is dRzya-m tri.bhuvana.Adi – the Triple.World: - idam – this - anubhUta.perceived/experienced-m in smRti.Memory.xx-au sthita.xx-m - keSAmci.of.whoever-t tanvi.in.body- keSAmci.of.whoever-t - na.not- anubhUta.perceived/experienced-m smRtau.in.Memory- sthita.existent/situate
x
xx07 08 09
10
प्रतिभासत* एव_इदम् केषाञ्चितत् स्मरणम् विना ।
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
चिदाणूनाम् प्रजेशत्वम् काकतालीयवद्यतः ॥३।२१।१०॥
cit.aNUnAm prajA.Izatvam kAkatAlIya-vadya.ta: ||3|21|10||
.
projecting as this
without anyone's remembering
:
for Conscious.Atoms
the Lordship of the people comes like the fall of the Crow's Coconut
.
*sv.10 There is another which is not based on memory of past experience. This is the fortuitous meeting of an atom and consciousness which is then able to produce its own effects.
*vlm. ... the production of a sudden, fortuitous combination of intelligence and atomic principles (kAkatAlIya samyoga).
*AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying which has a definitive implicated meaning which is usually not clear just from the words, but becomes clear from convention. kAka is a crow and tAla refers to the Palmyra tree which has big heavy fruit similar to the coconut. Imagine an event when a crow sits on a tAla tree and accidentally dislodges one of its fruit. Then the fruit falls on the head of a person sitting underneath and kills him. This event comes totally by chance, neither the crow nor the tree nor the person have any related intentions or thoughts. Thus ... "by chance known as the crow-coconut principle"... The cit does not have a "prior" memory of having created jIvas, it just happens!
* Øtt.karma -> #kAkatAlIya‑ kAka>tAlu Crow-Palm - after the manner of the crow and the palm-fruit (as in the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it—or in other versions, killing a passerby), unexpected, accidental; some would say "random". this nyAya.Example is "passim", appearing often in yv.FM.)
* pratibhAsate eva_idam - it projects as this - without keSAmci.of.whoever the smaraNa.remembering/recollection- vinA.without | of cidaNU.Conscious.Atoms-nAm prajezatvam – the Lordship of the people - kAkatAlIya.vadya.tas - like the example of the Coconut Crow -
11
अत्यन्त-विस्मृतम् विश्वम् मोक्ष* इत्य्_अभिधीयते ।
atyanta-vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्त: काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
.
atyanta-vismRtam vizvam
mokSa_iti_abhidhIyate |
IpsitA-an.Ipsite
IpsitAn Ipsite
tatra na sta:
kA.cana kasya.cit x
.
the boundlessly-forgotten vishva.Universe
is known as
mokSa.Freedom
.
whether there's desire or absence of desire,
it is not anyhow of anything
.
~vlm. ... liberation ... cannot be had if consciousness is attached to what is desirable or is adverse...
12
अत्यन्त.अभाव-सम्पत्तिम् विना_अहन्ता जगत्-स्थितेः ।
atyanta.abhAva-sampattim vinA_ahantA jagat-sthite: |
अन्.उत्पादमयी ह्य्_एषा न_उदेत्य्_एव विमुक्तता ॥३।२१।१२॥
an-utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
.
without
the befalling of boundless unbeing
the "I"-ness of the world-state
is really an unarisen mode
and the state of becoming.Free does not arise
.
atyanta.abhAva-sampattim vinA_ahantA jagat-sthite: | an~utpAda.mayI hi_eSA na_udeti_eva vi.muktatA
x
.
~vwv.1809.y3.21.12. This liberated nature, consisting of the non.appearance of the states of ego and the world, does not at all arise without the accomplishment of the complete non.existence (of the objective world).
~AS. While the ego-world survives (ahamtA.au_sthiteH) without the realization of its illusory nature (atyantAbhAvasampattim vinA), the liberation (vimuktatA) has indeed no chance of arising (anutpAdamayI hi eSA) and does not arise (na udeti).
~AS. Why does it say no chance of arising as well as does not arise? That is to say that even the "kAkatAlIya" does not happen here. You cannot escape by sheer luck(:-)) BTW, this is the instance of the absolute genitive (sata: SaSThI).
*jd. this shloka is a typical example of V's love of jargon, and the saMskRta tendency to leave the definitions till later.
* Technical Terms (the "jargon" of YV) are listed in
https://www.dropbox.com/s/h3ts1dxryccswh1/0tt.%20TECHNICAL%20TERMS.docx?dl=0
Øtt. #atyanta- - ati – beyond, exceeding – anta – a limit or bound – boundless.
x
xx10 11 12
13
रज्ज्वाम् सर्प-भ्रम: सर्प-शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
rajjvAm sarpa-bhrama: sarpa-zabda.artha-a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो_ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
.
rajjvAm sarpa-bhrama:
sarpa-zabda.artha-
a-sam.bhavam sthitam |
an.utpAdam ayam tyaktvA
zAnta:_api hi na zAmyati x
.
a
rope
appears to be
a
snake
only when we misunderstand the right meaning of the word
"snake"
:
till we forgo the error, we may seem peaceful, but we're not at peace
.
~vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed until the meaning of the word snake, is known to be inapplicable to the rope; so no one can have rest and peace of his mind, unless he is convinced of the illusive nature of the world.
~AS. If one discards (tyaktvA) the impossibility (asambhava) of the meaning of the word snake arising in a rope which has no reason to arise (anutpAdamayam), then the illusion of the snake in a rope, tho subdued (zAnta: api) is not completely ended (na zAmyati).
Ott. #sambhava = #bhU to become.so. -> #sambhU #sambhU sam>bhU to become together -> #sambhava: #sambhava sam.bhava - being or coming together ... • (ifc. "made possible by"; sambhavena, "according to possibility", "as possible ") • (in rhet.) a possible case; (in phil.) equivalence (regarded as one of the pramANas q.v.; illustrated by the equivalence between one shilling and 20 pence [or a dime and 10 cents]); agreement, conformity (esp. of the receptacle with the thing received); sambhava a. ‑ existing, being. +
14
अर्ध-शान्तो_न शान्तो_ऽसौ समेति_अर्थतया पुनः ।
ardha-zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति_एक-पिशाच.अन्ते पिशाचो_ऽन्यो_ह्य्_अ-धीमतः ॥३।२१।१४॥
udeti_eka-pizAca.ante pizAca:_anya:_hi_a-dhImata: ||3|21|14||
.
ardha-zAnta:_na zAnta:_asau sameti_arthatayA puna: | udeti_eka-pizAca.ante pizAca:_anya:_hi_a-dhImata: x
.
somebody only half.at.peace is not at peace
:
we meet with the same thing again when
seeing one pizAca Monster, we meet another just as bad
.
~vlm.14 Even with that, a person who is at peace with himself cannot be wholly at rest without divine knowledge because, even though he has rid himself of the devil of worldliness, the ghost of his inner ignorance may overtake him.
15
संसारश्_च_अयम् आभोगी परमेव_इति निश्चयः ।
saMsAra:_ca_ayam AbhogI parameva_iti nizcaya: |
कारण.अभावतो भाति यद् इह_आभातम् एव तत् ॥३।२१।१५॥
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
.
saMsAra:_ca_ayam AbhogI x
param_eva / paramA_iva
iti nizcaya: x
kAraNa.abhAva.ta:_bhAti
thru the lack of cause appearing
yat iha_AbhAtam eva tat x
.
but this saMsAra is as.if it were the Snake
—
and certainly it seems to be
in the absence of a cause
:
its shining here is only That
.
~DC - saMsara and this world are like great enjoyments, no doubt; that which appears from non.existent cause is an appearance only.
~AS. The word Abhogin also has the meaning of "snakelike". So, this verse continues the above analogies. This world is like a snake, without a cause, one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this is but an illusion (iha AbhAtam eva tat).
x
xx13 14 15
Lîlâ said—
16
lil
ब्राह्मण.ब्राह्मणी-रूपे सर्गे कारण-संस्मृतिः ।
brAhmaNa.brAhmaNI-rUpe sarge kAraNa-saMsmRti: |
कथम् अभ्य्.उत्थिता सा_अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
.
in the form of a brAhmaNa and brAhmaNI
in such a creation
there is a causal common Memory
.
how
did it spring.forth without its present memorability
?
brAhmaNa.brAhmaNI-rUpe sarge kAraNa-saMsmRti: | katham abhy.utthitA sA_asya smaraNIyam idam vinA x
.
~vlm. … without the vestiges of their past remembrance.
The GODDESS said—
17
devi
पितामह-स्मृतिः_तत्र कारणम् तस्य न स्मृतिः ।
pitAmaha-smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य्_एव मुक्तत्वात् पूर्व-जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva-janmana: ||3|21|17||
.
pitAmaha-smRti:_tatra
kAraNam tasya na smRti: |
pUrvam na sambhavati_eva
muktatvAt pUrva-janmana: x
.
in this case,
the Grandfather brahmA's Memory was not the cause
:
there is no prior cause at.all,
because he is Firstborn & Free*
.
* muktatvAt, thru his state of being Free. mukta is usually translated "liberated". in FM it is "Free". this is a good example of why I prefer this reading. who "liberated" brahmA?
~vlm.3.21.17. The goddess replied:--Know that Brahma the first progenitor of mankind, who was absolute in himself, did not retain any vestige of his past remembrance in him.
~sv.17 SARASVATI said: Indeed, that was due to the thought-form of Brahma, the creator. He himself had no hidden thought-forms (memory) for before creation there was dissolution and at that time the Creator had attained liberation.
~DC. The cause here was thought of Brahma-creator, because he did not have prior memory, since he attained liberation in his former birth.
~AS. In that case the memory of the Brahma (grandfather - pitAmaha) is not the cause, (for it) cannot possibly form before (pUrvam na sambhavati eva) due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
18
पूर्वम् न सम्भवति_एव स्मरणीयम् इति स्वयम् ।
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
.
pUrvam na sambhavati_eva smaraNIyam iti svayam |
padma.ja.Adi.tvam AyAti caitanyasya tathA sthite: x
.
he
affects no prior memory at.all
—
he is himself what is to be remembered
.
he comes
the primal LotusBorn
from the state of chaitanya.Conscience*
.
* "Conscience" is here used in its general sense of "inward knowledge", a sense of affective feeling which includes but is not limited to "remorse". ~vlm. ... his own intelligence (chaitanya) ....
x
xx16 17 18
19
अभूवम् अहम् इत्य्_अन्यः प्रजानाथः प्रजापतेः ।
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
.
abhUvam aham iti_anya: x
prajA.nAtha: prajA.pate: x
kAkatAlIya-vat ka:.cit x
bhavati pratibhA.maya: x
.
"I"
have become
another Lord among the Forefathers
(as with the Coconut Crow, something else becomes a projective Imagining)
.
~vlm.3.21.19. The lord of creatures being thus born by chance of his own genius or creative power, and without any assignable cause or design on his part, reflected within himself "now I am become another and the source of creation."
~sv.19 18-19 At the beginning of this epoch, someone assumes the role of creator and thinks "I am the new Creator" this is pure coincidence, even as one sees a crow alighting on a palm tree and the cocoanut falling, tho these two are independent of each other.
* pratibhAmaya cp. nirAmaya
20
एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
evam abhyudite loke na kim.cit na kadA.cana |
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
kva.cit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
.
evam abhyudite loke na kim.cit na kadA.cana | kva.cit abhy.uditam nAma kevalam cit.nabha:_sthitam x
.
so
when it is not anyhow arisen in this world
not anything wherever
can be called "arisen",
it's entirely set in the Consciousness-sky
.
~vlm. Whatever is thus born of itself, is as it were nothing and never produced at all, but remained as the absolute intellect itself in chin-nabhas.
21
द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
कार्य-कारण-भावो असाव्_एक* एव चिद्.अम्बरे ॥३।२१।२१॥
kArya-kAraNa-bhAva:_asau_eka* eva cid.ambare ||3|21|21||
.
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam | kArya-kAraNa-bhAva:_asau_eka_eva cid.ambare x
.
the cause
of the two sorts of Memory
is
the highest state
.
this condition of cause and effect
is only one in the Consciousness-sky
.
~vlm.21 The Supreme Being is the sole cause of both types of memories (those caused by vestiges of prior impressions, and those produced by prior desires). Both conditions of cause and effect are combined in Him in the sphere of his consciousness.
x
xx19 20 21
22
कार्यम् च कारणम् च_एव कारणैः सह-कारिभिः ।
kAryam ca kAraNam ca_eva kAraNai: saha-kAribhi: |
कार्य-कारणयोर् ऐक्यात् तद् अभावान्_न शाम्यति ॥३।२१।२२॥
kArya-kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
.
kAryam ca kAraNam ca_eva kAraNai: saha-kAribhi: | kArya-kAraNayo:_aikyAt tat a-bhAvAn_na zAmyati x
.
kArya.Effect
&
kAraNa.Cause
are concurrent
&
in this unity of cause and effect, not in their absence, is there peace
.
~vlm. the knowledge of the union of the cause and effect....
23
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
mahA-cit.rUpam eva tvam smaraNam viddhi vedanam |
कार्य-कारणता तेन स* शब्दो न च वास्तवः ॥३।२१।२३॥
kArya-kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
.
mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya-kAraNatA tena sa:_zabda:_na ca vAstava: x
.
all this is just a form of mahA.chit, the Great Consciousness
.
know your understanding to be only smaraNa Remembering
.
this is true
:
Cause.and-Effect = only words, not reality
.
~vlm.3.21.23. Causality and consequence are mere empty words of no significance, since it is the recognition of the universal intellect, which constitutes true wisdom.
~sv.23 The one infinite consciousness alone is thought-form or experience: there is no cause and effect relationship, these ('cause' and 'effect') are only words, not facts.
24
एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य्_अपि ।
evam na kim.cit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
.
evam na kim.cit utpannam dRzyam cit=jagat.Adi_api | cid.AkAze cid.AkAzam kevalam sva.Atmani sthitam x
.
so
there is nothing whatever that is a produced Percept,
but only chit.Consciousness as.if it were the world
.
chit-Space is wholly chit, but situate in your.own.Self
.
~vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the visible world and the like are Consciousness. The Space of Consciousness is only remaining in its own nature which is (ever) the Space of Consciousness
~vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal [dRzyam], or known in the noumenal or intellectual world; but every thing is situated within the space of the sphere of the intellect in one's own soul.
x
xx22 23 24
Lîlâ said—
25
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
रूप-श्रीर् जागती प्रातः प्रभया_इव_ईक्षण-द्युतिः ॥३।२१।२५॥
rUpa-zrI:_jAgatI prAta: prabhayA_iva_IkSaNa-dyuti: ||3|21|25||
.
aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa-zrI:_jAgatI prAta: prabhayA_iva_IkSaNa-dyuti: x
.
O
how the supreme Vision is revealed to me, Goddess, by you,
and all the wonder of your form is like morning on earth,
a radiant sun
.
~vlm.p.25 Lîlâ said, "What a wonderful sight you have shown me, O goddess. It is as auspicious as morning light and as brilliant as lightning.
26
इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
idAnIm aham etasyAm yAvat pariNatA dRzi |
न_अभ्यासेन विना तावद् भिन्धि_इदम् देवि कौतुकम् ॥३।२१।२६॥
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
.
idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat bhindhi_idam devi kautukam x
.
now
since I have assumed this point of view,
and that not without hard effort,
Goddess,
satisfy my curiosity
!
~vlm.3.21.26. Now goddess! deign to satisfy my curiosity, until I become conversant with it by my intense application and study.
~vlm.p.26 Now goddess, please satisfy my curiosity until I become thoroughly familiar with this knowledge through my intense application and study.
~DC. Now my vision has changed, but yet it requires efforts (to become perfect), o devi, please satisfy my curiosity. ~AS. For now (idAnIm), while (yAvat) I have not completely grown into this point of view (etasyAm dRzi na pariNatA) due to lack of practice (abhyAsena vinA), so please break my doubtful curiosity (bhindhi kautukam). • kautuka has many shades of meaning, it is essentially curiosity, but can be pleasant or nagging!
27
यत्र_असौ ब्राह्मणो_गेहे ब्राह्मण्या सहितो ऽभवत् ।
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
तम् सर्गम् तम् गिरि-ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
tam sargam tam giri-grAmam naya mAm tam vilokaye ||3|21|27||
.
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
tam sargam tam giri-grAmam naya mAm tam vilokaye x
.
take me
to that sarga Creation,
show me
that mountain town
where this brAhmaNa dwells in his home,
together with his brAhmaNI
.
~vlm.p.27 Kindly take me to that that mountainous place where the brAhmaNa couple, Vasishtha and Arundhati, lived and show me their house."
x
xx25 26 27
The GODDESS said—
28
अचेत्य-चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya-cit.rUpa-mayIm paramAm pAvanIm dRzam |
अवलम्ब्य_इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
.
acetya-cit.rUpa-mayIm
paramAm pAvanIm dRzam |
avalambya_imam AkAram
avamucya bhava.amalA - x
.
it is as a construct of nonconceptual-Conscious-Form
that we approach the Supreme Purity
.
this perceiving body must be abandoned for that immaculate being
.
~vlm. If you want to see that sight, you have to be immaculate. You must give up your personality and your ego-sense and attain awareness of the unintelligible Consciousness within the soul.
29
ततः प्राप्स्यस्य्_असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
tata: prApsyasi_a-saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ-नर-सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha-nara-saMkalpa:_gagana.anta:puram yathA ||3|21|29||
.
tata: prApsyasi_a-saMdeham vyoma.AtmAnam nabha:sthitam |
bhUmiSTha-nara-saMkalpa:_gagana.anta:puram yathA x
.
thus
you will attain without doubt
a space-self existing in the sky
.
the conception of an Earthbound human
is like a city in the air
.
~vlm. You shall then find yourself in a vacuous atmosphere (vyomátman), and situated in the sky (nabhas-nubibus), resembling the prospects of earthly men, and the apartments of the firmament (i.e. all nil and void).
30
एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
evam sthite tam pazyAva: saha sargam an-argalam |
अयम् तद् दर्शन-द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana-dvAre deha: hi parama.argalam ||3|21|30||
.
when so situate
we see/know it
saha sargam – with creation
unchecked/unbarred-m
ayam.this - tat.that.one –
in/when the door of presence/perception – deha.body: - hi.for/since - parama.argalam – is a bar to the Absolute
.
thus only in this state will we see it,
without obstruction,
as a sarga creation
:
the body is a closed door to that vision
&
an absolute obstruction
.
~vlm.30 In this state we shall be able to see them (the field of another’s imagination) with all their possessions and without any obstruction. Otherwise this body is a great barrier in the way of spiritual vision.
* evam sthite - when so situate - tam.him/it- pazyAva.: - we see/know – saha sargam – with creation - anargala.unchecked/unbarred-m | ayam.this - tat.that.one - in/when darzana-dvAre – the door of presence/perception – deha.body: - hi.for/since - parama.argalam – a bar to the Absolute
x
xx28 29 30
Lîlâ said—
31
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
न कस्माद् अत्र मे युक्तिम् कथय_अनुग्रह. अग्रहात् ॥३।२१।३१॥
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
.
amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim kathaya_anugraha.AgrahAt x
.
Goddess,
by this body
another world has been attained
.
why not this body
?
tell me the reason why
thru
the Favour
of Your Grace
.
~vlm.3.21.31. Lila said:--Tell me kindly, O goddess! the reason, why do we not see the other world with these eyes, nor go there with these bodies of ours.
~vlm.p.31 Lîlâ said, "Tell me kindly, O goddess, the reason why do we not see the other world with these eyes, or go there with these our bodies."
~AS: O Goddess (devi), why can the other world not be reached by this body (amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the reason for it (atra yuktim) because I strongly request this favor (anugraha.AgrahAt). The main issue is why can I not go as I am, in this body? Why do I have to take a spiritual form to travel? The question comes because of verse 30 where the Goddess has declared the body as a great obstacle to travel.
The GODDESS said—
32
जगन्ति_इमान्य्_अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a-mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि_इव_ऊर्मिका_अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
.
jaganti_imAni - these worlds are - a.xx-mUrta.formed.xx-Ani
mUrtima.thickening.to.form-nti - mudhA-?grahAt - x
bhavad.xx-bhi: - by/with their coming.to.be they are _avabuddh.understood-Ani to.be hema.gold/en-Ani_iva.like/as.if-_Urmik.ring-A_adhiy.xx-A x
.
these worlds
are without form
.
taking form
thru the grasp of folly
by their becoming
they are understood as golden
like a ring
thru want of thought
.
~vlm. ... these worlds which are formless, appear as having forms to your eyes, as you take the substance gold in its form of a ring.
मुर्छ् #murch - to become thick, by condensation or expansion. #mUrta मूर्त -adj.- coagulated [= #ghana] • settled into any fixed shape, embodied, incarnate. •• #mUrtatvam material form, incarnate existence. •• #mUrti –f.- any material embodiment, having definite shape or limits [= #Amaya, as in #nirAmaya] • an image, idol, statue. •• #mUrtidhara mUrti-dhara having a body, corporeal, incarnate. •• #mUrtitvam - the having a body, materiality • (in phil) the having a finite or fixed measure or motion. #amUrta - shapeless, unembodied • consisting of different parts. •• #amUrti -f.- shapelessness, absence of shape or form • #mUrtimat – mfn. - having a material form (in fine compositi or 'at the end of a compound' = formed of), corporeal, incarnate, personified •-• #khamUrtimat – having divine or celestial embodiment +
33
हेम्न्य्_ऊर्मिका-रूप-धरे_ऽप्य्_ऊर्मिकात्वम् न विद्यते ।
hemni_UrmikA-rUpa-dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन्_न_अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat-rUpe jagat na_asti ca brahmaNi ||3|21|33||
.
In hema.gold-ni – UrmikA-rUpa-dhare_api. even when it holds the form of a ring, the condition of "ring" is.not- vidyate.is.known.to.be-
so
thus
in the jagat.world-rUpa.form - the jagat.world too - na.is.not-asti ca - brahmaNi.in the.Immens/ity
.
~vwv.1546. As there is no ring-nature in gold, tho bearing the form of a ring, so also, there is no world in the (Absolute) brahman having the appearance of the world.
?vlm.p.33 Gold, though fashioned into a circle, has no curve in it. The spirit of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} appearing in the form of the world is not the world itself.
x
xx31 32 33
34
जगद् आकाशम् एव_इदम् ब्रह्मैव_इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
दृश्यते काचिद् अप्य्_अत्र धूलिर् अम्बु-निधाव्_इव ॥३।२१।३४॥
dRzyate kAcit api_atra dhUli:_ambu-nidhau_iva ||3|21|34||
.
the world is merely Space
:
this
tho it is seen here to.be mere Immensity
whatever it is seen.as
here
is shifting & drifting sand in the sea
.
jagat AkAzam eva_idam -
brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra
dhUli:_ambu-nidhau_iva x
.
~vlm.p.34 The world is an emptiness full with the spirit of God {brahman is neuter gender, not "he" but "it", The Immensity}. Whatever is visible is like dust appearing to fly over the sea.
35
अयम् प्रपञ्चो_मिथ्या_एव सत्यम् ब्रह्म_अहम् अद्वयम् ।
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
अत्र प्रमाणम् वेदान्ता* गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
.
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA x
.
all this materiality is simple falsehood
:
truly I am the nondual brahman
.
and the proof is
the experience
of the teachers of vedAnta
.
~vlm. This illusory quintessence of the world is all false, the true reality being the subjective Brahma alone; and in support of this truth we have the evidence of our guides in Vedánta philosophy, and the conviction of our consciousness.
36
ब्रह्मैव पश्यति ब्रह्म न_अ-ब्रह्म ब्रह्म पश्यति ।
brahmaiva pazyati brahma na_a-brahma brahma pazyati |
सर्ग.आदि-नाम्ना प्रथितः स्वभावो ऽस्य_एव च_ईदृशः ॥३।२१।३६॥
sarga.Adi-nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
.
brahmaiva pazyati brahma
na_a-brahma brahma pazyati |
sarga.Adi-nAmnA prathita: svabhAva:_asya_eva ca_IdRza: x
.
only the brahmic Immensity
sees the brahmic Immensity
—
non-brahman does not see brahman
:
what is familiar as the process of creation
—
such is
its nature
.
~vlm.36 The believer in Brahma {no. the word is neuter, not the masc. God) sees Brahma alone and no other anywhere. He looks to Brahma through Brahma himself, as the creator and preserver of all, and whose nature includes all other attributes in itself.
x
xx 34 35 36
37
न ब्रह्म जगताम् अस्ति कार्य-कारणता.उदयः ।
na brahma jagatAm asti kArya-kAraNatA~udaya: |
कारणानाम् अ-भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a-bhAvena sarveSAm saha.kAriNAm ||3|21|37||
.
na brahma jagatAm asti kArya-kAraNatA~udaya: | kAraNAnAm a-bhAvena sarveSAm saha.kAriNAm x
.
the brahman,
the Immensity
is
not
a Causal source
for this expansion of the worlds
because.of the absence of Causes
for all concurrent Causers
.
~vwv.1512. There is no rising of the state of cause and effect of brahman and the worlds, on account of the absence of all associate causes.
38
यावद् अभ्यास-योगेन न शान्ता भेद-धीः_तव ।
yAvat abhyAsa-yogena na zAntA bheda-dhI:_tava |
नूनम् तावद् अ-तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a-tat.rUpA na brahma paripazyasi ||3|21|38||
.
yAvat abhyAsa-yogena na zAntA bheda-dhI:_tava | nUnam tAvat a-tat.rUpA na brahma paripazyasi x
.
so long as
you
are not quieted by
abhyAsa-yoga
Practical Work
you
are of a troubled, divided mind
:
now
in that way
not
having the Form of That,
you do not behold the brahman
.
~vlm.3.21.38. Until you are trained by your practice of Yoga, to rely in one unity, by discarding all duality and variety in your belief, so long you are barred from viewing Brahma in his true light.
39
तत्र रूढिम् उपायाता* य* इमे त्व्_अस्मद्.आदय: ।
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
अभ्यासाद् ब्रह्म-सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
abhyAsAt brahma-sampatte: pazyAma:_te hi tatparam ||3|21|39||
.
tatra.there/aboutThat- rUDhi.growth/development-m upAyAta.approached/neared-A: ya.who/which-:_ime.these- tu.tho asmAt.from/thru.this-.Adaya:.&c.s: | abhyAsa.Practice-At brahma.the.Immensity-sampatti.falling.together/succeeding-e: for we.see/know them as following that
.
those
who are coming to development
"us"
&c
thru abhyAsa.Practice
of attainment of the brahman.Immensity
we see
these things as arising from That
.
~vlm.3.21.39. Being settled in this belief of unity, we find ourselves by our constant practice of Yoga communion, to rest in the Supreme spirit.
~AB. ye rUDhim dRDha-vyutpattim | ta ime pazyAmah ||3|21|
*Ott.part. #ta - #tatpara - tat-para - following that or thereupon • having that as one's highest object or aim, eagerly engaged in •• #tatparatA, #tatparatvam - scope, design, intention • entire devotion or addiction to (loc) +
x
xx37 38 39
40
संकल्प-नगरस्य_एव मम_आकाश.मयम् वपुः ।
saMkalpa-nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च_अन्तः पश्यामि देहेन_अनेन तत्-पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat-padam ||3|21|40||
.
saMkalpa-nagarasya_eva
mama_AkAza.mayam vapu: | brahmaiva ca_anta: pazyAmi dehena_anena tat-padam x
.
the body
is
a citizen
of
this my conceptual city
.
the vapus.Body is a Space.mode
.
I see only that state of brahmic Immensity within the body
.
~vlm.40 Then we find our bodies to be an aerial substance that mixes with the air, and at last, with these our mortal frames, we are able to come to the sight of Brahma.
~vlm.p.40 Then we find our bodies to be an aerial substance that mixes with the air, and at last, with these our mortal frames, we are able to come to the sight of brahma.
41
विशुद्ध-ज्ञान-देह.आर्हास् तथा_एते पद्मज.आदयः ।
vizuddha-jJAna-deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म-जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma-jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
.
vizuddha-jJAna-deha.ArhA:
tathA_ete padma.ja.Adaya: |
brahmAtma-jagat.AdInAm
amze saMsthAnam aGgane x
.
pure.Wisdom-body=worthy thus they are
(the LotusBorn &c)
:
each
is
an amsha, a bit of the brahman.Immensity
:
as Self they all are standing in the courtyard
.
~vlm. ... placed in some part of the divine essence. ~DC. ... a corner of Brahma’s backyard exists world etc.
~vlm.p.41 Being endowed with pure, enlightened and spiritual frames (astral or subtle bodies), like those of brahma and the gods, the holy saints are placed in some part of the divine essence.
~AS. ... the great souls like Brahma etc. (padmaja.AdayaH) who really should have only the abstract body of pure knowledge (vizuddha-jJAna-dehArhA:) as a congregation in the field of the worlds etc. which are really brahman (brahma+Atma+jagat AdInAm amze aGgane).
42
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
स्थितः कलन.रूप.आत्मा तेन तन्_न_अनुपश्यसि ॥३।२१।४२॥
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
.
without regular Practice, girl, no embodiment has got to the brahmatA.State.of.Immensity
existent as idea-taking-form as self
tena.by/with.that tat.that.one- na.is.not- anupazyasi.you.afterseeing
.
you do not realize that
the Immensity
is your own embodiment
seated
in
a self
that is formed of moments and measures
.
for that reason,
you do not fully understand
That
.
~vlm.p.42 Without the practice of yoga.meditation, you cannot approach God {brahman is neuter gender, not "he" but "it", so "The Immensity", and brahmâ the Immense; VLM's "God" seeks to be both neuter and masculine Deva=God. jd} with your mortal frame. A soul sullied by physical sensation can never see the image of God {brahman is neuter gender, not "he" but "it", The Immensity. jd}.
पश् #paz - #anupaz - anu>paz - ['after-see': what is after-seen (discovered) has then after-become (as experience, anu>bhU) - P. Atm. - anupazyati, anupazyate - to look at, perceive, notice, discover • to reflect upon (tam) • to look upon as, take as • (perf. Atm. p. <anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3 • (nir.10.20) - anupazya - adj. - perceiving, seeing.
* tava_abhyAsam vinA - without regular Practice, bAle - girl, - na_AkAra: - no embodiment - brahmatAm gata: - has got to the state of immensity - sthita.existent/situate-: kalana.causal.idea.rUpa.form-Atma.self/Self- tena.by/with.that tat.that.one- na.is.not- anupazyasi.you.afterseeing
x
xx40 41 42
43
यत्र स्वसंकल्प-पुरम् स्वदेहेन न लभ्यते ।
yatra sva.saMkalpa-puram sva.dehena na labhyate |
तन्_न_अन्य- संकल्प.पुरम् देहो ऽन्यो_लभते कथम् ॥३।२१।४३॥
tat na_anya-saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
.
yatra sva.saMkalpa-puram sva.dehena na labhyate x
tat na_anya-saMkalpa.puram deha:_anya:_labhate katham x
.
when you can't reach your own imaginary city in your own body,
how
can you visit someone else's imaginary town
where Ur.own conceptual city is not to.be.reached
by Ur.own body
that nor another's conceptual.city
how does nother body bet there?
~vwv.771. When the city of one's own imagination is not obtained (or met with) by one's own body, then how does a different body obtain (or meet with) the city of others' imagination?
~vlm. It is impossible for one to arrive at the aerial castle (objects of the wish) of another, when it is not possible for him to come to the castle (wished for object), which he has himself built in air.
~sv. With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
~vlm.p.43 It is impossible for one to arrive at another’s castle in the sky, when he is unable to see the castle in the sky that he himself imagined.
44
तस्माद् एनम् परित्यज्य देहम् चिद्व्योम-रूपिणी ।
tasmAt enam parityajya deham cit.vyoma-rUpiNI |
यत् पश्यसि तदेव_आशु कुरु कार्य-विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya-vidAmvare ||3|21|44||
.
tasmAt enam parityajya
deham cid.vyoma=rUpiNI |
yat pazyasi tat eva_Azu
kuru kArya-vidAmvare |
therefore
abandon this body,
it is just a formation of chit-Sky
.
now that you see,
do it quickly,
for you know it's the best thing to do
.
~vlm.p.44 Therefore, give up your gross body and assume your light intellectual frame. Immerse yourself in the practice of yoga so that you may see God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} face to face.
45
संकल्प-नगरम् सत्यम् यथा-संकल्पितम् प्रति ।
saMkalpa-nagaram satyam yathA-saMkalpitam prati |
सदेहम् वा विदेहम् वा न_इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
.
saMkalpa-nagaram satyam
yathA-saMkalpitam prati |
sa-deham vA vi-deham vA
na_itaram prati kim.cana x
.
a city is conceptual imagination
.
see it
as conceptual imagining,
whether embodied or bodiless,
and not in any other way
.
~vwv.378/3.21.45. As the city of fancy is true with reference to that which is imagined, whether possessed of body or not, and not a little with reference to another, (these worlds are not experienced mutually).
~AS. A city created by imagination (saMkalpanagaram satyam) has validity towards its imagined purpose (yathA saMkalpitam prati), whether it is utilized with or without a body (sadeham vA videham vA) and not for any other purpose (na itaram prati kijcana). In other words, since we are visiting an imaginary creation, we shall experience it as it comes with or without a body. It will show it true form - as imagined(:-))
~vlm.p.45 It is possible to labor and build castles in the air. In the same way, it is possible through the practice of yoga, and in no other way, to behold God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}, either with this body or without it.
x
xx43 44 45
46
आदि-सर्गे जगद्.भ्रान्तिर् यथा_इयम् स्थितिम् आगता ।
Adi-sarge jagat-bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा-प्रभृत्य्_एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA-prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
.
in primal creation,
the world-delusion comes to be as.if it were this state
—and thus thereafter—
so destiny comes to fulfilment
.
Adi-sarge jagat-bhrAntir_yathA_iyam sthitim AgatA | tathA tadA-prabhRti_evam niyati: prauDhim AgatA
x
.
~vwv.339/46. As this delusion that is the world came into being in the primeval creation, so, thenceforth, the predetermined event has attained growth in this matter.
~vlm.p.46 Ever since the creation of this world (by the will of brahma), there have been false conceptions of its existence. It has been attributed to an eternal fate, niyati (by fatalists), and to an illusory power, maya shakti (of Maya vadis).
Lîlâ said—
47
त्वया_उक्तम् देवि गच्छावो ब्राह्मण-ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat |
सह_इति_इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
.
tvayA_uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat |
saha_iti_idam
idam vacmi katham
gantavyam amba he x
.
just as you say,
Goddess
:
we two will go together to the world of the brAhmaNa and brAhmaNI
.
but tell me this, mother.of.mine,
:
we travel there
but
exactly how
?
~vlm.47 lIlA_asked, "O goddess, you said that we both shall go to the abode of the brAhmaNa couple, but I ask you, how is that possible?
48
इमम् देहम् इह_आस्थाप्य शुद्ध-सत्त्व.अनुपातिना ।
imam deham iha A.sthApya zuddha-sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
.
imam deham iha A.sthApya zuddha-sattva.anu.pAtinA |
cetasA tam param yAmi lokam tvam katham eSi tat x
.
this body being established here in pure sattvic Suchness,
thru chetas* Awareness
I will go there;
but how will you go to that world?
*Affective feeling.
~vlm.48 I am able to go there with the pure essence of my sentient soul. But tell me, how will you who are pure intellect (chetas) go to that place?"
x
xx46 47 48
The GODDESS said—
49
devi
संकल्प.व्योम-वृक्षस् ते यथा सन्न्_अपि खात्मकः ।
saMkalpa.vyoma-vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न_अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
.
the tree of Concepts is for you
as
being only a sky-self,
not a wall-self:
not with a wall
is it an obstruction to you
:
you are the destroyer of walls
.
the Tree of conceptual Spaciousness
is yours
so
being your bit of kha.space
not a Wall itself
not by a Wall
is it curbed by a Wall
nor yet
Breaker of the Wall
saMkalpa.vyoma-vRkSa:_te x
yathA san_api kha.Atmaka: x
na kuDya.AtmA na kuDyena x
rodhyate na_api kuDya.hA x
.
~jd. I approach this oracular passage in the light of... tt. #kuDyam ‑ a wall, [a perceptual wall, kuDya.antarita.anulabdhe: a-pratiSedha: | "nonPerception because of the interposition of a wall" nyAya.sutra 244] —
saMkalpa-vyoma-vRkSa:_te yathA san_api kha.Atmaka: | na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21| y3021.049
~AS. The tree of your creative space has the nature of abstract space even as it exists, it is not restricted to a body, cannot be blocked by a body, nor does it attack a body.
~vlm. appears to be reading a different text (as is too often the case). -> I tell thee lady, that the divine will is an aerial tree, and its fruits are as unsubstantial as air, having no figure nor form nor substance in them.
~AS. The tree of your creative space (saMkalpa-vyoma-vRkSas te) has the nature of abstract space even as it exists (yathA san api khAtmakaH), it is not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na kuDyena rodhyate), nor does it attack a body ( na_api kuDya-hA). • In other words, your visions are independent of your body.
~vlm.p.49 The goddess replied:— I tell you lady, Divine Will is an aerial tree and its fruits are as unsubstantial as air, having no figure or form or substance to them.
saMkalpa.vyoma-vRkSa:_te x
yathA san_api kha.Atmaka: x
na kuDya.AtmA na kuDyena x
rodhyate na_api kuDya.hA x
50
शुद्ध.एक-सत्त्व-निर्माणम् चिद्रूपस्य_एव तत् किल ।
zuddha.eka-sattva-nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस्_तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
.
zuddha.eka-sattva-nirmANam x
cit.rUpasya_eva tat kila x
pratibhAnam atas tasmAt x
parasmAd bhidyate manAk x
.
the pure one being.So
of formed Consciousness
is indeed too
That
.
the projection
of
this
from
That
is not much different than any other
भा #bhA – to shine -> #pratibhA prati>bhA to shine forth, project –> #pratibhA –f.- projective Imagining. -> #pratibhAnam – an act of pratibhA.
~vlm. And whatever is formed by the will of God from the pure essence of his intelligent nature, is only a likeness of himself, and bears little difference from its original.
~DC - creation of one pure reality is, verily, of the form of consciousness; - this or that extention (of the same) are only a little different. AS. I agree with the first line.
The second should be: Hence creative imagination (pratibhAnam) differs very little from the ultimate - cit.
~sv.50 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
The pure-oneSuchness.extension of cit-Form is that imagination; hence from that or from another is little different.
~vlm.p.50 Whatever is formed by the will of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} from the pure essence of His intelligent nature is only a likeness of Himself and bears little difference from its original.
51
सो ऽयम् एतादृशो देहो_न_एनम् संत्यज्य याम्य्_अहम् ।
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
अनेन_एव तम् आप्नोमि देशम् गन्धम् इव_अनिलः ॥३।२१।५१॥
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
.
sa:_ayam etAdRza:_deha: - this body here (such as it is) - na_enam saMtyajya – not having abandoned this - yAmi_aham – I come - anena_eva – by it only - tam Apnomi dezam – I reach that country - gandham iva_anila: - like perfume in the air
.
~vlm.p.51 My body is the same and I need not lay it aside. I find that place with my body like a breeze finds odors.
x
xx49 50 51
52
यथा जलम् जलेन_अग्निर् अग्निना वायुना_अनिलः ।
yathA jalam jalena_agni:_agninA vAyunA_anila: |
मिलत्य्_एवम् अतो देहो_देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
.
as
water joins.with water,
and
fire with fire,
and
air with wind
so does this body
—made of mind—
thus conjoin with other bodies
.
~vlm.p.52 As water mixes with water, fire with fire, and air with air, so does this spiritual body easily join with any material form that it likes.
*sv.52 Even as water mixes with water, you will become one with the field of consciousness.
* yathA jalam jalena - as water with water - agni:_agninA - fire with fire - vAyunA_anila: - with wind the air – milati.assimilating/mixing – evam.so- ata:.from.this/hence-: - deha.body-: - with deha.body.i:_anya.any.other-i:_mana:Mind-:maya.made-i:
53
नहि पार्थिवता-संविद् एत्य्_अपार्थिव-संविदा ।
na.hi pArthivatA-saMvit eti_a.pArthiva-saMvidA |
एकत्वम् कल्पना-शैल=शैलयोः क्व_आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA-zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
.
na.hi pArthivatA-saMvit eti_a.pArthiva-saMvidA |
ekatvam kalpanA-zaila=zailayo: kva_Ahati:_mitha: x
.
elemental.awareness does not go with non.elemental awareness
:
where is there oneness
between an imagined mountain & an earthly mountain
?
can this be
?
~vlm.p.53 But a physical body cannot mix with an non-physical substance, nor can a solid rock become the same as the idea of a hill.
~vlm. But a corporeal body cannot mix with an incorporeal substance, nor a solid rock become the same with an ideal hill.
54
आतिवाहिक* एव_अयम् त्वादृशैश्_चित्त-देहकः ।
AtivAhika* eva_ayam tvAdRzai:_citta-dehaka: |
आधिभौतिकता-बुद्ध्या गृहीतश्_चिर-भावनात् ॥३।२१।५४॥
Adhibhautika.tA-buddhyA gRhIta:_cira-bhAvanAt ||3|21|54||
.
AtivAhika: eva_ayam x
tvAdRzai:_citta-dehaka: |
Adhibhautika.tA-buddhyA x
gRhIta:_cira-bhAvanAt x
.
this
Ati.vAhika,
this
subtle Traveler body,
by those like you
is affected as an embodiment
.
Adhi.bhautika
this
material body
by its own intellection
is grasped thru long imagining
...
~vlm. ... its habitual tendency to corporeality.
~vlm.p.54 Your body has its mental and spiritual parts. It has become physical because of its habitual tendency towards the physical.
~vwv.287. This (physical body) is only subtle (being a product of thought).
The mental body has been accepted (or understood) by people like you
with the notion of materiality
on account of the idea existing from a long time.
x
xx52 53 54
55
यथा स्वप्ने यथा दीर्घ-काल-ध्याने यथा भ्रमे ।
yathA svapne yathA dIrgha-kAla-dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व-पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva-pattane ||3|21|55||
.
yathA svapne - as in dream -
yathA dIrgha-kAla-dhyAne - as in lengthy meditation -
yathA bhrame – as in delusion -
yathA ca sati - as too in real Being -
saMkalpe - in a Concept -
yathA gandharva-pattane - as in Gandharva.Town
...
~vlm. ... as in your sleep, in your protracted meditation, insensibility, fancies and reveries.
~vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning towards spirituality, as in your sleep, your protracted meditation, and your unconsciousness to fancies and reveries.
* yathA svapne - as in dream - yathA dIrgha-kAla-dhyAne - as in lengthy meditation - yathA bhrame – as in delusion - yathA ca sati - as too in real Being - saMkalpe - in a Concept - yathA gandharva-pattane - as in Gandharva.Town ...
56
वासना-तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA-tAnavam nUnam yadA te sthitim eSyati |
तदा_आतिवाहिको_भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
.
but
when
all the Vâsanâ.Conditioning is thinned
then
will that state arise in you
:
the subtle AtivAhika, the hyperTraveler
will again enter embodiment
.
~vwv.779/56. When the thinness of the mental impressions will certainly attain to permanence for you, then the subtle state will again appear in the body.
*vlm.p.56 Your spiritual nature will return to your body when your earthly desires are lessened and curbed within the mind.
* Vâsanâ-tAnava.thinning/weakening-m nUnam.finally/now - yadA.when/where- te.for.you- to a sthiti.state/situation.xx-m eSyati.will.be.going - tadA.then/there- Âti.vâhika Traveler: bhAva.State/Feeling - punar.again- eSyati.will.be.going - dehake – in the body.
Lîlâ said—
57
आतिवाहिक-देहत्व-प्रत्यये घनताम् गते ।
AtivAhika-dehatva-pratyaye ghanatAm gate |
ताम्_अवाप्नोत्य्_अयम् देहो_दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
.
AtivAhika-dehatva-pratyaye
ghanatAm gate |
tAm_avApnoti_ayam deha:
dazAm Aho vinazyati - x
.
with realization of the Traveler* body
when it becomes a thickening cloud
when this embodiment
gets that state
O
it must become destroyed
!
AtivAhika-dehatva-pratyaye ghanatAm gate | tAm_avApnoti_ayam deha:_dazAm Aho vinazyati
x
.
* AtivAhika - N. of the subtle body (or liGga-zarIra). "When the physical body is cast off, the soul moves with a subtle body <Ativahika-zarIra> consisting of the mind, senses and prANa.s. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence.Absolute <sattA-sAmanya>. This realisation is mokSa, which is the transcendence of name and form in Eternal Being. [Krishnananda]. y3.019.026 …
x
xx55 56 57
The GODDESS said—
58
यद् अस्ति नाम तत्रैव नाश.अनाश-क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza-krama: bhavet |
वस्तुतो यच् च न_अस्त्य्_एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
.
yat asti nAma tatra_eva nAza.a.nAza-krama:_bhavet | vastuta:_yac_ca na_asti_eva nAza: syAt tasya kIdRza: x
.
what "exists" even there
becomes perishing or unperishing in its course,
so really
—of what then does not exist at.all—
how would there be destruction of it
?
~vwv.1458/58. There could be the course of destruction or the opposite only in that which verily exists. Of what sort could be the destruction of that which does not at all exist in fact?
59
रज्ज्वाम् सर्प-भ्रमे नष्टे सत्य.बोध-वशात् सुते ।
rajjvAm sarpa-bhrame naSTe satya.bodha-vazAt sute |
सर्पो न नष्ट* उन्नष्टो_वा_इत्य्_एवम् का_एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
.
rajjvAm sarpa-bhrame naSTe
satya.bodha-vazAt sute |
sarpa:_na naSTa* unnaSTa:
vA_iti_evam kA_eva sA kathA - x
.
in a rope
when the snake-delusion disappears
because of realizing what is So
—
daughter,
the snake is not 'destroyed' nor 'undestroyed'
so what is it and how is it
?
~vwv.1459. Daughter! When the delusion of a snake in a rope has disappeared on account of the knowledge of the Truth, what exactly is that talk such as, "the snake has not disappeared; or possibly it has disappeared"?
~vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the snake disappears of itself, and no one doubts of it any more.
~AS. 61. Compare with verse 59, which says: when one stops imaging a snake in a rope does it make sense to discuss if the snake was destroyed or not destroyed? Nothing is "removing" the snake, you just don't see what was not there(:-))
60
यथा सत्य-परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
yathA satya-parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा_आतिवाहिक-ज्ञानाद् दृश्यते न_आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika-jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
.
yathA satya-parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika-jJAnAt dRzyate na_Adhibhautika: x
.
as
thru real understanding
in the rope
the snake is not seen
thus
thru the Knowledge of the subtle body
the gross body is not seen
.
~vwv. As the snake is not seen in a rope on account of the thorough knowledge of the truth, so the physical (body) is not perceived on account of the knowledge of the subtle.
~vlm.3.21.60. Thus, as the true knowledge of the rope, removes the erroneous conception of the snake in it, so the recognition of the spiritual body, dispels the misconception of its materiality.
x
xx58 59 60
61
कल्पना_अपि निवर्तेत कल्पिता यदि केनचित् ।
kalpanA_api nivarteta kalpitA yadi kena.cit |
सा शिला सम्.अपास्ता_एव या न_इह_अस्ति कदाचन ॥३।२१।६१॥
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
.
but
creative Imagining
is not to be rejected,
if it is the imagination of
someone
.
a stone
exists indeed,
though it was never here at.all
.
kalpanA_api nivarteta x
kalpitA yadi kena.cit x
sA zilA samapAstA_eva x
yA na_iha_asti kadA.cana
x
.
kalpanA
nivarteta
kalpita
samapAstA
अस् #as -> #apAs – apa-as -> #apAsta - thrown off, set aside • driven away • carried off or away, abandoned, discarded • disregarded • contemned. •• #samapAsta +
~KDM. This stanza is to be read along with the previous stanza. sA zila that stone representing the jada vizva, samapAsti [typo—samapAst or samapAstA] eva does verily exist (but), nehaAsti kadA.cana =does not in reality exist. (i.e. it exists only in kalpanA) thus, kalpanA_also returns (becomes nullified) if kalpita (thought so) by someone (kenacit) ‑ kdm.
~AS. If by someone (yadi kenacit) the created imagination (kalpitA_api kalpanA) is also abandoned (nivarteta), then it is like throwing away a stone (sA samapAstA iva zilA) which does not ever exist in the first place (yA na_iha asti kadA.cana).
62
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
इति सत्यम् वयम् भद्रे पश्यामो न_अभिपश्यसि ॥३।२१।६२॥
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
.
param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre pazyAma:_na_abhi.pazyasi x
.
'in the Supreme,
the Supreme,
overflowing from the Supreme,
as this embodiment
abides'
.
this truth,
blessed lady,
is
what we see
but you do not perceive
.
~AB. pareNa brahmaNA ''pUrNam idam dehAdi-koza-paJcakam … '[by the Supreme brahman] is overwhelmed this material body-sheath' - y3021.062 Comm.
63
आदिसर्गे भवेच्_चित्त्वम् कल्पनाकल्पितम् यदा ।
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक-सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka-sattvam dRzyam avekSate ||3|21|63||
.
when
at the beginning of Creation
effective.Consciousness
has come.to.be unimagined imagining
then thru that One effective reality
it beholds a Percept
.
*vlm.3.21.63. In the beginning when the intellect--chit, is engrossed with the imagination of the mind--chitta, it loses thenceforth its sight of the only one object (the unity of God).
कॢप् #klRp - #kalpita - made, artificial • invented, [pretended] • performed • assumed, guessed • inferred • ranked mbh.&c •• (the wedding.bed) dressed (in flowers). - •-• #dRSTi-kalpita - eye-witnessed / perceptually imagined. - AkhyAyika-AkhyAna-zatai:_dRSTAntai:_dRSTi-kalpitai: | tathA_itihAsa-vRttAntai:_veda-vedAnta-nizcayai: ||4|51|32||
* Adi-sarge - at the beginning of Creation - bhavet - there would become – cittva.effective.Consciousness-m – kalpanA.Imagining-kalpita.imagined/conceived-m - Â - kalpanA.akalpita.unimagined/unconceived-m - yadA.when = tadA.then - tatas.therefore/@that: - prabhRti.beginning.with=Adi-eka.only/one-sattv.effective reality-am- dRzya.Sight/Percept-am avekSate.regarding/overseeing
x
xx61 62 63
Lîlâ said—
64
एकस्मिन्न्_एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
.
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve kalanAvasara: kuta: x
.
in this onewhere of perfect peace,
out of the bounds of place and time,
when we know the Supreme Thatness,
how, then, does delusion arise
?
~vlm.64 lIlA_asked, "But how can imagination trace out anything in that unity in which the divisions of time and space and all things are lost in an undistinguishable mass?"
~vlm.p.64 Lîlâ asked, "But how can imagination trace out anything in that unity in which the divisions of time and space and all things are lost in an undistinguishable mass?"
The Goddess said—
65
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा_अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
सत्यत्वम् च यथा स्वप्न-संकल्प-नगर.आदिषु ॥३।२१।६५॥
satyatvam ca yathA svapna-saMkalpa-nagara.AdiSu ||3|21|65||
.
kaTakatva.bracelet condition-m - yathA.so/in.this.way – in hema.gold-ni - taraGgatva.wavy.condition-m - yathA.so/in.this.way – ambhasi.in.water -
satyatva.reality-m ca.and.too - yathA.so/in.this.way – svapna.dream-saMkalpa.Concept-nagara.city/towns-Adi.beginning.with/&c-Su
.
~vlm. Like the bracelet in gold, waves in water, the show of truth in dreams, and the appearance of castles in the sky…
~vlm.p.65 The goddess replied:— Like the bracelet in gold, waves in water, the show of truth in dreams, and the appearance of castles in the sky
* kaTakatva.bracelet condition-m - yathA.so/in.this.way – in hema.gold-ni - taraGgatva.wavy.condition-m - yathA.so/in.this.way – ambhasi.in.water - satyatva.reality-m ca.and.too - yathA.so/in.this.way – svapna.dream-saMkalpa.Concept-nagara.city/towns-Adi.beginning.with/&c-Su
.
66
न_अस्त्य्_एव सत्य्_अनुभवे तथा न_अस्त्य्_एव ब्रह्मणि ।
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
कल्पना-व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
kalpanA-vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
.
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi | kalpanA-vyatirikta.Atma tat svabhAvAt an.A.mayAt x
.
it's not at.all a real experience,
just.as not in the brahman Immensity;
it is an imagination apart from That Self because of its immeasurability
.
~vlm.3.21.66. As all these vanish on the right apprehension of them, so the imaginary attributes of the unpredicable God, are all nothing whatever.
~vlm.p.66 all vanish upon an accurate perception, so the imaginary attributes of the unpredictable God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} are all nothing whatever.
~sv.66 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
x
xx64 65 66
67
यथा न_अस्त्य्_अम्बरे पांसुः परे न_अस्ति तथा कला ।
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
अ-कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
a-kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
.
yathA na_asty ambare pAMsu:
pare na_asti tathA kalA |
a-kalA.kalanam zAntam
idam ekam ajam tatam x
.
as there is not dust in the sky,
tho it seems so,
so the Supreme has is no attribute
—is without the division of sense-objects—
at peace, this one unborn expanse
.
~vlm.3.21.67. As there is no dust in the sky, so there can be no ascribing of any attribute or partial property to God; whose nature is indivisible and unimaginable, who is an unborn unity, tranquil and all-pervading.
~sv.67 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
Ott#kalana ‑ (end-comp.) ‑ effecting, causing bhartR.; ‑ #kalanA ‑ the act of impelling, inciting sUryas. i, 10; doing, making, effecting Comm. on MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying on, putting on Siz. iii, 5; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA); the state of being provided with or having bAlar.; calculation Jyot.
Ott#viSaya: ‑ sphere (of influence or activity), reach (of eyes, ears, mind); period or duration (of life); special field of action, (in comp. "concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. "in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); room for (tasya); an object of sense (these are five in number, the five <indriya>, or organs of sense having each their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf. <zruti-viSaya>; 2. <sparza>, "tangibility", for the skin; 3. <rUpa>, "form" or "colour", for the eye; 4. <rasa>, "savour", for the tongue; 5. <gandha>, "odour" for the nose: and these five viSayas are sometimes called the guNas or "properties" of the five elements, ether, air, fire, water, earth, respectively; the esoteric number "five"; anything perceptible by the senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an object (as opp. to "a subject"); (in phil.) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being <vizaya> or <samzaya>, <pUrvapakSa>, <uttarapakSa> or <siddhAnta>, and <samgati> or <nirNaya>); (in gram.) limited or restricted sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject of a comparison (e.g. in the comp. "lotus.eye" the second member is the <viSaya>, and the first the <viSayin>). y1029.012 y2011.014 —.016.017 —.018.019
68
यद् इदम् भासते किम्चित् तत् तस्य_एव निरामयम् ।
yat idam bhAsate kim.cit tat tasya_eva nirAmayam |
कचनम् काचकस्य_इव कान्तस्य_अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
.
yat idam bhAsate kim.cit tat tasya_eva nirAmayam x
kacanam kAcakasya_iva kAntasya_atimaNe:_iva x
.
whatever shines as
this
is only the formationless
That
like the Projection of a crystal
as from a lovely super-wishing.stone
.
~jd. all of the readings below fail to account for nirAmaya, which some read elsewhere as "disease-free".
#mA -> #mi -> #maya –m.- N. of an #asura असुर (the artificer or architect of the #daitya-s दैत्यs, also versed in magic, astronomy and military science) mbh.&c. •• #Amaya – a making • disease • #nirAmaya – without disease • but also without a making, A-maya, an applied formation. • tat-kSayAt zamam AyAti draSTR-dRzya-dRg=Amaya: | tat-sattAyAm udeti iyam saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthito asmi sarva.sampUrNa: sampanno asmi nirAmaya: | y7202.008, and passim elsewhere, usually with the double sense of sickness and formlessness.
~vwv.1273. What little of this world appears, that is only the pure shining of That (Supreme Self), like (the shining) of a stone of crystal arising from a superior gem.
~vlm.3.21.68. Whatever shines about us, is the pure light of that being, who scatters his lustre like a transcendental gem all around.
~AS. Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure reflection of it - brahman (tat tasya eva kacanam) like the shining of a piece of glass (kAcasya iva kAntasya) illuminated by a great jewel (atimaNeH).
~AS. The analogy is: If there is a great jewel casting light about itself, a pice of glass can acquire the great appearance, but it has no such quality itself.
Lîlâ said—
69
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
भ्रामिताः केन नाम_अपि द्वैत.अ.द्वैत-वि.कल्पनैः ॥३।२१।६९॥
bhrAmitA: kena nAma_api dvaita.advaita-vikalpanai: ||3|21|69||
.
etAvantam ciram kAlam
ete devi vayam vada |
bhrAmitA: kena nAma_api
dvaita.a.dvaita-vi.kalpanai: x
.
for such a long time, are these,
goddess
.
tell us
who've been deluded
—whatever for?—
with these dual/nondual.distinctions
!
~vlm.3.21.69. Lilá said:--If it is so at all times, then tell me, O goddess! how we happened to fall into the error of attributing duality and diversity to His nature.
x
xx67 68 69
The GODDESS said—
70
अविचारेण तरले भ्रान्ता_असि चिरम् आकुला ।
a-vicAreNa tarale bhrAntA_asi ciram AkulA |
अ-विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a-vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
.
a-vicAreNa tarale bhrAntA_asi ciram AkulA |
a-vicAra: svabhAva~uttha: sa:_vicArAt vinazyati x
.
without constant vicAra Enquiry, you're ever overwhelmed with delusion.
nonEnquiry comes naturally; but when you enquire, delusion is destroyed
.
~vlm.3.21.70. The goddess replied:--It was your want of reason that has led you to error so long; and it is the absence of reasoning that is the natural bane of mankind, and requires to be remedied by your attending to reason.
~sv.70 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
71
अविचारो विचारेण निमेषाद् एव नश्यति ।
avicAra:_vicAreNa nimeSAt eva nazyati |
एषा सत्ता_एव तेन_अन्तर् अविद्या_एषा न विद्यते ॥३।२१।७१॥
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
.
avicAra:_vicAreNa ‑ nonEnquiry by Enquiry nimeSAd eva nazyati ‑ is instantly destroyed eSA sattA_eva tena_antar ‑ thus there is Suchness within avidyA_eSA na vidyate ‑ ignorance thus is not known
nonEnquiry is instantly ended by Enquiry;
and thus this Suchness appears within;
and thus this not-knowing is not known
.
~vlm. ... reason takes the place of ignorance ... ~sv. ... dispelled by wisdom and enquiry....
~vlm.3.21.71. When reason takes the place of the want of reason, it introduces in a moment the light of knowledge in the soul, in lieu of its former darkness.
~sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom and enquiry. In fact, even such ignorance does not exist!
*jd. avicAra:_vicAreNa ‑ nonEnquiry by Enquiry nimeSAd eva nazyati ‑ is instantly destroyed eSA sattA_eva tena_antar ‑ thus there is Suchness within avidyA_eSA na vidyate ‑ ignorance thus is not known
72
तस्मान्_न_एव_अविचारो ऽस्ति न_आविद्या_अस्ति न बन्धनम् ।
tasmAt na_eva_a-vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो_ऽस्ति निर्.आबाधम् शुद्ध-बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha-bodham idam jagat ||3|21|72||
.
tasmAt na_eva_a-vicAra:_asti na_AvidyA_asti na bandhanam |
na mokSa:_asti nir.AbAdham zuddha-bodham idam jagat x
.
and thus there is no Enquiry at.all
—
there is no avidyA.Nescience,
and there is no bondage,
no mokSa.Freedom
:
untroubled pure bodha.Realization is this world
.
~sv.72 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
~vwv. 1481. Therefore, there is neither absence of discrimination, nor nescience, nor bondage, nor liberation. This world is Pure Consciousness which is undisturbed.
~vlm.3.21.72. As reason advances, your want of reason and knowledge and your bondage to prejudice, are put to flight; and then you have an unobstructed liberation and pure understanding in this world.
x
xx70 71 72
73
एतावन्तम् यदा कालम् त्वया_एतन् न विचारितम् ।
etAvantam yadA kAlam tvayA_etan na vicAritam |
तदा न सम्प्रबुद्धा त्वम् भ्रान्ता_एव_अभव* आकुला ॥३।२१।७३॥
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
.
etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam bhrAntA_eva abhava AkulA x
.
so long as you did not enquire into these things,
then you were not awakened:
you yourself were a delusion, like an empty crowd
.
~vlm.3.21.73. As long as you had remained withoat reasoning on this subject, so long were you either dormant or wandering in error.
~sv.73 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
74
अद्य-प्रभृति बुद्धा_असि विमुक्ता_असि विवेकिनी ।
adya-prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना-तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA-tAnavam bIjam patitam tava cetasi ||3|21|74||
.
adya-prabhRti buddhA_asi x
vimuktA_asi vivekinI x
vAsanA-tAnavam bIjam patitam tava cetasi x
.
now
and
henceforward
you
are awake,
you
are released,
a discerning vivekI
:
the seed
that weakens the vAsanA Conditioning
is planted in your Awareness.
~vlm. ... the seeds for the suppression of your desires, are sown in your heart.
75
आदाव्_एव हि न_उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra‑nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना_अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
.
Adau_eva hi - for in the very beginning -
na.not- utpanna.produced/outfall.m -
a dRzya.Sight/Percept-.m – called the Samsâra.Convolution ‑nAmakam |
yadA.when –
tadA.then –
katham.¿how- tena.by/with.that -
vAsyante vAsanA_api kA x
.
but when the percept that we call 'saMsAra' has not appeared,
then how, therefore, do those vAsanAs abide, and just what are they
?
~vlm.3.21.75. At first neither was this visible world presented to you nor you to it, how long will you therefore reside in it, and what other desires have you herein?
~sv.75 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
x
xx73 74 75
76
अत्यन्त.अभाव-सम्पत्तौ द्रष्टृ-दृश्य-दृशाम् मन: ।
atyanta.abhAva-sampattau draSTR-dRzya-dRzAm mana: |
एक-ध्याने परे रूढे निर्विकल्प-समाधिनि ॥३।२१।७६॥
eka-dhyAne pare rUDhe nirvikalpa-samAdhini ||3|21|76||
.
when there is the befalling of boundless unBeing
for the perceiver-percept-perception,
mana:Mind
is perfectly seated in Unitive Meditation
.
atyanta.abhAva-sampattau x
draSTR-dRzya-dRzAm mana: x
eka-dhyAne pare rUDhe x
nirvikalpa-samAdhini
x
.
Øtt. #samAdhi -> #nirvikalpasamAddhi – nirvikalpa-samAdhi – nir‑vikalpa=sama.Adhi – nir‑vi.kalpa=sama.A.dhi – without-dif.ference=Same-over.thought
~vwv. ... the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness ...
~DC. - in attainment of complete unexistence of seer-seen-seeing, mind ascends in single-pointed concentration to highest nirvikalpa samadhi. ~AS. I agree with you!
77
वासनाक्षय बीजे_ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya‑bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका* दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
.
vAsanAkSaya‑bIje_asmin x
kim.cit aGkurite hRdi x
not kramAt - kramAd na but kramAn
na udayam eSyanti - not to a rise they go -
rAga.dveSa.AdikA_dRza: -
.
when
the Vâsanâ.seed is weakened
while
something that's still sprouting in the Heart
thereafter
it will not arise
as love&hate in the seer
...
~vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time.
~vlm.3.21.77. When the seed of inappetency has taken root in your heart, and begun to germinate in it, the sprouts of your affections and hatred (literally-pathos and apathy), will be destroyed of themselves.
and this becoming of the saMsAra will also be uprooted; and you will soon abide in the nir.vikalpa samAdhi.
78
सम्सार-सम्भवश्च_अयम् निर्मूलत्वम् उपैष्यति ।
saMsAra-sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प-समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa-samAdhAnam pratiSThAm alam eSyati ||3|21|78||
.
saMsAra-sambhava:_ca_ayam
nir.mUlatvam upaiSyati |
nirvikalpa-samAdhAnam
pratiSThAm alam eSyati x
.
and this very becoming of the saMsAra.Convolution will be uprooted
&
you will soon abide in the nirvikalpa samAdhi
.
~vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability.
~vlm.3.21.78. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability. Then the impression of the world will be utterly effaced from the mind, and an unshaken anasthesia will overtake you all at once.
~sv.78 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
*jd. saMsAra-sambhava: ca ayam ‑ and this becoming of saMsAra nirmUlatvam upaiSyati ‑ will become uprooted pratiSThAm nirvikalpa-samAdhAnam ‑ abiding in nir.vikalpa samAdhi alam eSyati ‑ you'll get-to soon enough
x
xx76 77 78
79
विगत-कलन-कालिमा-कलङ्का
vigata-kalana-kAlimA-kalaGkA
गगन-कलान्तर-निर्मल.अम्बरेन ।
gagana-kalAntara-nirmala.ambarena |
सकल-कलन-कार्य-कारण-अन्त:
sakala-kalana-kArya-kAraNa-anta:
कतिपय-काल-वशाद् भविष्यसि_इति ॥३।२१।७९॥
katipaya-kAla-vazAt bhaviSyasi_iti ||3|21|79||
.
free from the awful stain of wickedness and all such faults,
purified in the purifying sky,
entirely done with all the conditions of cause and effect
and free from the power of time
:
that is how you will be
.
*jd. vigata-kalana-kAlimA-kalaGkA_an astray.effect.awful=stain gagana-kala.antara-nirmala.ambanena by the sky-moment-interior-immaculate.ambana ??? tho all three editions say <ambana> I am reading <ambara> sakala-kalana-kArya-kAraNa.anta: ‑ combined.Affect-Effect-cause.ended katipaya-kAla-vazAd ‑ by certain-time-force bhaviSyasi iti ‑ you will be iti > ... ||3|21| ‑ [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
~vlm.3.21.79. Remaining thus entranced in your abstract meditation, you will have in process of time a soul, as luminous as a luminary in the clear firmament of heaven, freed from the concatenation of all causes and their consequences for evermore.
~DC - After some time by force of your meditation, you will be pure of all black stains (sins), supported by subtle pure sky, where all cause.effect gone. ambana I also did not find anywhere, and take it as “support”... *AS. There is a root amb means to go. So ambana might mean going. I see an incorrect fix from ne to re. *jd. ambana is the received reading; but note that MW's only citation is "Lex." the only difference is between the going and the sky in which it is gone.
*AS. kalana is probably best translated as creation. I would not translate kAlimA_as sin, but rather the darkness of ignorance. ~AS. After passage of some time (katipayakAlavazAt ), you, with all the darkness of creation receded (vigatakalanakAlimAkalaGkA), having gone to the pure state beyond all manifestations into the space (aggana-kalAntara-nirmala.ambanena), will be (bhaviSyasi) at the end of all the cause.effect relations of creation (sakalakalanakArya-kAraNa.antaH).
~sv.79 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
~vlm.79 Remaining entranced in your abstract meditation, in process of time you will have a soul as luminous as a star in the clear sky of heaven, free from the links of all causes and their effects for evermore.
Ott.#kalana‑ ‑ effecting, causing; - kalanA ‑ f. ‑ the act of impelling, inciting; doing, making, effecting; behaving, behaviour; touching, contact; tying on, putting on; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA>); the state of being provided with or having; calculation; - kalanam ‑ n. ‑ the act of shaking, moving to and fro; murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.)
*jd. vigata-kalana-kAlimA-kalaGkA_an astray.effect.awful=stain gagana-kala.antara-nirmala.ambanena by the sky-moment-interior-immaculate.ambana ??? tho all three editions say <ambana> I am reading <ambara> sakala-kalana-kArya-kAraNa.anta: ‑ combined.Affect-Effect-cause.ended katipaya-kAla-vazAd ‑ by certain-time-force bhaviSyasi iti ‑ you will be iti > ... ||3|21| ‑ [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
oॐm
DAILY READINGS mn 6 May, 2019
fm5059 2.my06 su.raghu's REPOSE .z38
https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
fm7073 3.my04..06 Evolution in Other Words .z59
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चिt संviत्त्या.उच्यte जीva:
cit saMvittyA_ucyate jIva:
संkaल्पात्sa maनो_bhaवेt ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चिttamaहंkAra:
buddhi: cittam ahaMkAra:
mAया-इti.Aदि.aभिधm tata:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ३.२१
देव्य्_उवाच ।
devI_uvAca |
प्रतिभान्ति जगन्त्य्_आशु मृति-मोहाद् अनन्तरम् ।
pratibhAnti jaganti_Azu mRti-mohAt anantaram |
जीवस्य_उन्मीलनाद् अक्ष्णो रूपाणि_इव_अखिलान्य्_अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
दिक्-काल-कलना.आकाश-धर्म-कर्म-मयानि च ।
dik-kAla-kalanA.AkAza-dharma-karma-mayAni ca |
परि.स्फुरन्त्य्_अनन्तानि कल्पान्त-स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta-sthairyavanti ca ||3|21|2||
न_अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य्_अपि ।
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
भ्रान्तिर् एवम् अनन्ता_इयम् चिद्व्योम-व्योम्नि भासुरा ।
bhrAnti: evam anantA_iyam cit.vyoma-vyomni bhAsurA |
अपकुड्या जगन्_नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
इदम् जगद् अयम् सर्गः स्मृतिर् एव_इति जृम्भते ।
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
दूर-कल्प-क्षण.अभ्यास-विपर्यास.एक-रूपिणी ॥३।२१।५॥
dUra-kalpa-kSaNa.abhyAsa-viparyAsa.eka-rUpiNI ||3|21|5||
न_अनुभूता_अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
पूर्व-कारण-रिक्ता_एव चिद्रूपा_एव प्रवर्तते ॥३।२१।६॥
pUrva-kAraNa-riktA_eva cit.rUpA_eva pravartate ||3|21|6||
न_अनुभूते_ऽनुभूतत्व-संविद् अन्तर् उदेत्य्_अपि ।
na_anubhUte_anubhUtatva-samvit antar udeti_api |
स्वप्न-भ्रम.आदाव्_अन्यस्मिन् पितरि_इव पितुः स्मृतिः ॥३।२१।७॥
svapna-bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा-मात्रम् एव सत् ।
kadAcit smRtitAm tyaktvA pratibhA-mAtram eva sat |
भाति प्रथम-सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama-sargeSu rUpeNa tat.anukramAt ||3|21|8||
दृश्यम् त्रि.भुवन.आदि_इदम् अनुभूतम् स्मृतौ स्थितम् ।
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
केषाञ्चित् तन्वि केषाञ्चिन्_न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
प्रतिभासत* एव_इदम् केषाञ्चितत् स्मरणम् विना ।
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
चिदाणूनाम् प्रजेशत्वम् काकतालीयवद् यतः ॥३।२१।१०॥
cit.aNUnAm prajA.Izatvam kAkatAlIya.vat yata: ||3|21|10||
अत्यन्त-विस्मृतम् विश्वम् मोक्ष* इत्य्_अभिधीयते ।
atyanta-vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्त: काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
अत्यन्त.अभाव-सम्पत्तिम् विना_अहन्ता जगत्-स्थितेः ।
atyanta.abhAva-sampattim vinA_ahantA jagat-sthite: |
अन्.उत्पादमयी ह्य्_एषा न_उदेत्य्_एव विमुक्तता ॥३।२१।१२॥
an-utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
रज्ज्वाम् सर्प-भ्रम: सर्प-शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
rajjvAm sarpa-bhrama: sarpa-zabda.artha-a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो_ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
अर्ध-शान्तो_न शान्तो_ऽसौ समेति_अर्थतया पुनः ।
ardha-zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति_एक-पिशाच.अन्ते पिशाचो_ऽन्यो_ह्य्_अ-धीमतः ॥३।२१।१४॥
udeti_eka-pizAca.ante pizAca:_anya:_hi_a-dhImata: ||3|21|14||
संसारश्_च_अयम् आभोगी परमेव_इति निश्चयः ।
saMsAra:_ca_ayam AbhogI parameva_iti nizcaya: |
कारण.अभावतो भाति यद् इह_आभातम् एव तत् ॥३।२१।१५॥
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
ब्राह्मण.ब्राह्मणी-रूपे सर्गे कारण-संस्मृतिः ।
brAhmaNa.brAhmaNI-rUpe sarge kAraNa-saMsmRti: |
कथम् अभ्य्.उत्थिता सा_अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
पितामह-स्मृतिः_तत्र कारणम् तस्य न स्मृतिः ।
pitAmaha-smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य्_एव मुक्तत्वात् पूर्व-जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva-janmana: ||3|21|17||
पूर्वम् न सम्भवति_एव स्मरणीयम् इति स्वयम् ।
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
अभूवम् अहम् इत्य्_अन्यः प्रजानाथः प्रजापतेः ।
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
evam abhyudite loke na kim.cit na kadA.cana |
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
kva.cit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
कार्य-कारण-भावो असाव्_एक* एव चिद्.अम्बरे ॥३।२१।२१॥
kArya-kAraNa-bhAva:_asau_eka* eva cid.ambare ||3|21|21||
कार्यम् च कारणम् च_एव कारणैः सह-कारिभिः ।
kAryam ca kAraNam ca_eva kAraNai: saha-kAribhi: |
कार्य-कारणयोर् ऐक्यात् तद् अभावान्_न शाम्यति ॥३।२१।२२॥
kArya-kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
mahA-cit.rUpam eva tvam smaraNam viddhi vedanam |
कार्य-कारणता तेन स* शब्दो न च वास्तवः ॥३।२१।२३॥
kArya-kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य्_अपि ।
evam na kim.cit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
लीला_उवाच ।
lIlA_uvAca |
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
रूप-श्रीर् जागती प्रातः प्रभया_इव_ईक्षण-द्युतिः ॥३।२१।२५॥
rUpa-zrI:_jAgatI prAta: prabhayA_iva_IkSaNa-dyuti: ||3|21|25||
इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
idAnIm aham etasyAm yAvat pariNatA dRzi |
न_अभ्यासेन विना तावद् भिन्धि_इदम् देवि कौतुकम् ॥३।२१।२६॥
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
यत्र_असौ ब्राह्मणो_गेहे ब्राह्मण्या सहितो ऽभवत् ।
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
तम् सर्गम् तम् गिरि-ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
tam sargam tam giri-grAmam naya mAm tam vilokaye ||3|21|27||
देव्य्_उवाच ।
devI_uvAca |
अचेत्य-चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya-cit.rUpa-mayIm paramAm pAvanIm dRzam |
अवलम्ब्य_इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
ततः प्राप्स्यस्य्_असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
tata: prApsyasi_a-saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ-नर-सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha-nara-saMkalpa:_gagana.anta:puram yathA ||3|21|29||
एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
evam sthite tam pazyAva: saha sargam an-argalam |
अयम् तद् दर्शन-द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana-dvAre deha: hi parama.argalam ||3|21|30||
लीला_उवाच ।
lIlA_uvAca |
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
न कस्माद् अत्र मे युक्तिम् कथय_अनुग्रह. अग्रहात् ॥३।२१।३१॥
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
देव्य्_उवाच ।
devI_uvAca |
जगन्ति_इमान्य्_अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a-mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि_इव_ऊर्मिका_अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
हेम्न्य्_ऊर्मिका-रूप-धरे_ऽप्य्_ऊर्मिकात्वम् न विद्यते ।
hemni_UrmikA-rUpa-dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन्_न_अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat-rUpe jagat na_asti ca brahmaNi ||3|21|33||
जगद् आकाशम् एव_इदम् ब्रह्मैव_इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
दृश्यते काचिद् अप्य्_अत्र धूलिर् अम्बु-निधाव्_इव ॥३।२१।३४॥
dRzyate kAcit api_atra dhUli:_ambu-nidhau_iva ||3|21|34||
अयम् प्रपञ्चो_मिथ्या_एव सत्यम् ब्रह्म_अहम् अद्वयम् ।
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
अत्र प्रमाणम् वेदान्ता* गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
ब्रह्मैव पश्यति ब्रह्म न_अ-ब्रह्म ब्रह्म पश्यति ।
brahmaiva pazyati brahma na_a-brahma brahma pazyati |
सर्ग.आदि-नाम्ना प्रथितः स्वभावो ऽस्य_एव च_ईदृशः ॥३।२१।३६॥
sarga.Adi-nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
न ब्रह्म जगताम् अस्ति कार्य-कारणता.उदयः ।
na brahma jagatAm asti kArya-kAraNatA~udaya: |
कारणानाम् अ-भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a-bhAvena sarveSAm saha.kAriNAm ||3|21|37||
यावद् अभ्यास-योगेन न शान्ता भेद-धीः_तव ।
yAvat abhyAsa-yogena na zAntA bheda-dhI:_tava |
नूनम् तावद् अ-तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a-tat.rUpA na brahma paripazyasi ||3|21|38||
तत्र रूढिम् उपायाता* य* इमे त्व्_अस्मद्.आदय: ।
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
अभ्यासाद् ब्रह्म-सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
abhyAsAt brahma-sampatte: pazyAma:_te hi tatparam ||3|21|39||
संकल्प-नगरस्य_एव मम_आकाश.मयम् वपुः ।
saMkalpa-nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च_अन्तः पश्यामि देहेन_अनेन तत्-पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat-padam ||3|21|40||
विशुद्ध-ज्ञान-देह.आर्हास् तथा_एते पद्मज.आदयः ।
vizuddha-jJAna-deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म-जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma-jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
स्थितः कलन.रूप.आत्मा तेन तन्_न_अनुपश्यसि ॥३।२१।४२॥
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
यत्र स्वसंकल्प-पुरम् स्वदेहेन न लभ्यते ।
yatra sva.saMkalpa-puram sva.dehena na labhyate |
तन्_न_अन्य- संकल्प.पुरम् देहो ऽन्यो_लभते कथम् ॥३।२१।४३॥
tat na_anya-saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
तस्माद् एनम् परित्यज्य देहम् चिद्व्योम-रूपिणी ।
tasmAt enam parityajya deham cit.vyoma-rUpiNI |
यत् पश्यसि तदेव_आशु कुरु कार्य-विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya-vidAmvare ||3|21|44||
संकल्प-नगरम् सत्यम् यथा-संकल्पितम् प्रति ।
saMkalpa-nagaram satyam yathA-saMkalpitam prati |
सदेहम् वा विदेहम् वा न_इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
आदि-सर्गे जगद्.भ्रान्तिर् यथा_इयम् स्थितिम् आगता ।
Adi-sarge jagat-bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा-प्रभृत्य्_एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA-prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
लीला_उवाच ।
lIlA_uvAca |
त्वया_उक्तम् देवि गच्छावो ब्राह्मण-ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat |
सह_इति_इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
इमम् देहम् इह_आस्थाप्य शुद्ध-सत्त्व.अनुपातिना ।
imam deham iha A.sthApya zuddha-sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
देव्य्_उवाच ।
devI_uvAca |
संकल्प.व्योम-वृक्षस् ते यथा सन्न्_अपि खात्मकः ।
saMkalpa.vyoma-vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न_अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
शुद्ध.एक-सत्त्व-निर्माणम् चिद्रूपस्य_एव तत् किल ।
zuddha.eka-sattva-nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस्_तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
सो ऽयम् एतादृशो देहो_न_एनम् संत्यज्य याम्य्_अहम् ।
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
अनेन_एव तम् आप्नोमि देशम् गन्धम् इव_अनिलः ॥३।२१।५१॥
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
यथा जलम् जलेन_अग्निर् अग्निना वायुना_अनिलः ।
yathA jalam jalena_agni:_agninA vAyunA_anila: |
मिलत्य्_एवम् अतो देहो_देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
नहि पार्थिवता-संविद् एत्य्_अपार्थिव-संविदा ।
na.hi pArthivatA-saMvit eti_a.pArthiva-saMvidA |
एकत्वम् कल्पना-शैल=शैलयोः क्व_आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA-zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
आतिवाहिक* एव_अयम् त्वादृशैश्_चित्त-देहकः ।
AtivAhika* eva_ayam tvAdRzai:_citta-dehaka: |
आधिभौतिकता-बुद्ध्या गृहीतश्_चिर-भावनात् ॥३।२१।५४॥
Adhibhautika.tA-buddhyA gRhIta:_cira-bhAvanAt ||3|21|54||
यथा स्वप्ने यथा दीर्घ-काल-ध्याने यथा भ्रमे ।
yathA svapne yathA dIrgha-kAla-dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व-पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva-pattane ||3|21|55||
वासना-तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA-tAnavam nUnam yadA te sthitim eSyati |
तदा_आतिवाहिको_भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
लीला_उवाच ।
lIlA_uvAca |
आतिवाहिक-देहत्व-प्रत्यये घनताम् गते ।
AtivAhika-dehatva-pratyaye ghanatAm gate |
ताम्_अवाप्नोत्य्_अयम् देहो_दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
देव्य्_उवाच ।
devI_uvAca |
यद् अस्ति नाम तत्रैव नाश.अनाश-क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza-krama: bhavet |
वस्तुतो यच् च न_अस्त्य्_एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
रज्ज्वाम् सर्प-भ्रमे नष्टे सत्य.बोध-वशात् सुते ।
rajjvAm sarpa-bhrame naSTe satya.bodha-vazAt sute |
सर्पो न नष्ट* उन्नष्टो_वा_इत्य्_एवम् का_एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
यथा सत्य-परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
yathA satya-parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा_आतिवाहिक-ज्ञानाद् दृश्यते न_आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika-jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
कल्पना_अपि निवर्तेत कल्पिता यदि केनचित् ।
kalpanA_api nivarteta kalpitA yadi kena.cit |
सा शिला सम्.अपास्ता_एव या न_इह_अस्ति कदाचन ॥३।२१।६१॥
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
इति सत्यम् वयम् भद्रे पश्यामो न_अभिपश्यसि ॥३।२१।६२॥
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
आदिसर्गे भवेच्_चित्त्वम् कल्पनाकल्पितम् यदा ।
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक-सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka-sattvam dRzyam avekSate ||3|21|63||
लीला_उवाच ।
lIlA_uvAca |
एकस्मिन्न्_एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
देव्य्_उवाच ।
devI_uvAca |
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा_अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
सत्यत्वम् च यथा स्वप्न-संकल्प-नगर.आदिषु ॥३।२१।६५॥
satyatvam ca yathA svapna-saMkalpa-nagara.AdiSu ||3|21|65||
न_अस्त्य्_एव सत्य्_अनुभवे तथा न_अस्त्य्_एव ब्रह्मणि ।
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
कल्पना-व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
kalpanA-vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
यथा न_अस्त्य्_अम्बरे पांसुः परे न_अस्ति तथा कला ।
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
अ-कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
a-kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
यद् इदम् भासते किम्चित् तत् तस्य_एव निरामयम् ।
yat idam bhAsate kim.cit tat tasya_eva nirAmayam |
कचनम् काचकस्य_इव कान्तस्य_अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
लीला_उवाच ।
lIlA_uvAca |
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
भ्रामिताः केन नाम_अपि द्वैत.अ.द्वैत-वि.कल्पनैः ॥३।२१।६९॥
bhrAmitA: kena nAma_api dvaita.advaita-vikalpanai: ||3|21|69||
देव्य्_उवाच ।
devI_uvAca |
अविचारेण तरले भ्रान्ता_असि चिरम् आकुला ।
a-vicAreNa tarale bhrAntA_asi ciram AkulA |
अ-विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a-vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
अविचारो विचारेण निमेषाद् एव नश्यति ।
avicAra:_vicAreNa nimeSAt eva nazyati |
एषा सत्ता_एव तेन_अन्तर् अविद्या_एषा न विद्यते ॥३।२१।७१॥
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
तस्मान्_न_एव_अविचारो ऽस्ति न_आविद्या_अस्ति न बन्धनम् ।
tasmAt na_eva_a-vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो_ऽस्ति निर्.आबाधम् शुद्ध-बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha-bodham idam jagat ||3|21|72||
एतावन्तम् यदा कालम् त्वया_एतन् न विचारितम् ।
etAvantam yadA kAlam tvayA_etan na vicAritam |
तदा न सम्प्रबुद्धा त्वम् भ्रान्ता_एव_अभव* आकुला ॥३।२१।७३॥
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
अद्य-प्रभृति बुद्धा_असि विमुक्ता_असि विवेकिनी ।
adya-prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना-तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA-tAnavam bIjam patitam tava cetasi ||3|21|74||
आदाव्_एव हि न_उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra‑nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना_अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
अत्यन्त.अभाव-सम्पत्तौ द्रष्टृ-दृश्य-दृशाम् मनः ।
atyanta.abhAva-sampattau draSTR-dRzya-dRzAm mana: |
एक-ध्याने परे रूढे निर्विकल्प-समाधिनि ॥३।२१।७६॥
eka-dhyAne pare rUDhe nirvikalpa-samAdhini ||3|21|76||
वासनाक्षय बीजे_ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya‑bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका* दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
सम्सार-सम्भवश्च_अयम् निर्मूलत्वम् उपैष्यति ।
saMsAra-sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प-समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa-samAdhAnam pratiSThAm alam eSyati ||3|21|78||
विगत-कलन-कालिमा-कलङ्का
vigata-kalana-kAlimA-kalaGkA
गगन-कलान्तर-निर्मल.अम्बरेन ।
gagana-kalAntara-nirmala.ambarena |
सकल-कलन-कार्य-कारण-अन्त:
sakala-kalana-kArya-kAraNa-anta:
कतिपय-काल-वशाद् भविष्यसि_इति ॥३।२१।७९॥
katipaya-kAla-vazAt bhaviSyasi_iti ||3|21|79||
||
३०२२
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
+++
FM.Canto 3.21
The Goddess said–
3.21.1 02 03 04 05 06 07
08
09
10
projecting as this
without anyone's remembering
:
for Conscious.Atoms
the Lordship of the people comes like the fall of the Crow's Coconut
.
11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
Lîlâ said–
31
The Goddess said—
32
33
34
the world is merely Space
:
this
tho
it is seen here to.be mere Immensity
yet
whatever it is seen.as
here
is shifting & drifting sand in the sea
.
35 36 37 38
39
40 41
42
43
44 45 46
Lîlâ said–
47 48 49 50
51
52
as
water joins.with water,
and
fire with fire,
and
air with wind
so does this body
—made of mind—
thus conjoin with other bodies
.
53 54
55
56
but
when
all the Vâsanâ.Conditioning is thinned
then
will that state arise in you
:
the subtle AtivAhika, the hyperTraveler
will again enter embodiment
.
57
The Goddess said—
58 59 60 61 62
63
when
at the beginning of Creation
effective.Consciousness
has come.to.be unimagined imagining
then thru that One effective reality
it beholds a Percept
.
Lîlâ said–
64
The Goddess said—
65
66 67 68 69 70 71
72
73 74 75 76 77 78 79
||
+++
.z79
55|72|22|23|24|25|65|39|40|27|28|43|42|33|35|36|37|38|45|65|41|09|01|07|58|03|46|47|48|49|06|50|12|75|53|54|31|57|74|59|58|08|61|01|78|78|72|44|64|66|03|67|30|68|69|32|75|70|12|62|26|06|71|73|65|09|08|39|74|29|76|77|07|79|62|02|04|45|40|05|44|10|65|62|09|55|40|11|49|26|13|51|14|42|43|15|16|29|17|18|31|19|20|21|33|32|51|51|32|30|
Jiva Das
https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM.3.21 RUNNING THE TRAVELER 1.MY02-05
सर्ग ३.२१
sarga 3.21
देव्य् उवाच ।
devI_uvAca |
प्रतिभान्ति जग*न्त्य्**_**आ*शु मृति.मोहाद् अनन्तरम् ।
pratibhAnti jaganti_Azu mRti.mohAt anantaram |
जीवस्य उन्मीलनाद् अक्ष्णो रूपाणि इव अखिलान्य् अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
dik.kAla.kalanA.AkAza.dharma.karma.mayAni ca |
परि.स्फुरन्त्य् अनन्तानि कल्पान्त.स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta.sthairyavanti ca ||3|21|2||
न अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य् अपि ।
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
bhrAnti: evam anantA_iyam cit.vyoma.vyomni bhAsurA |
अपकुड्या जगन् नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
dUra.kalpa.kSaNa.abhyAsa.viparyAsa.eka.rUpiNI ||3|21|5||
न अनुभूता अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
pUrva.kAraNa.riktA_eva cit.rUpA_eva pravartate ||3|21|6||
न अनुभूते ऽनुभूतत्व.संविद् अन्तर् उदेत्य् अपि ।
na_anubhUte_anubhUtatva.samvit antar udeti_api |
स्वप्न.भ्रम.आदाव् अन्यस्मिन् पितरि इव पितुः स्मृतिः ॥३।२१।७॥
svapna.bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा.मात्रम् एव सत् ।
kadAcit smRtitAm tyaktvA pratibhA.mAtram eva sat |
भाति प्रथम.सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama.sargeSu rUpeNa tat.anukramAt ||3|21|8||
दृश्यम् त्रि.भुवन.आदि इदम् अनुभूतम् स्मृतौ स्थितम् ।
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
चिदाणूनाम् प्रजेशत्वम् काकतालीयवद् यतः ॥३।२१।१०॥
cit.aNUnAm prajA.Izatvam kAkatAlIya.vat yata: ||3|21|10||
atyanta.vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
atyanta.abhAva.sampattim vinA_ahamtA jagat.sthite: |
अन्.उत्पादमयी ह्य् एषा न उदेत्य् एव विमुक्तता ॥३।२१।१२॥
an.utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
रज्ज्वाम् सर्प.भ्रम: सर्प.शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
rajjvAm sarpa.bhrama: sarpa.zabda.artha.a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
ardha.zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति एक.पिशाच.अन्ते पिशाचो ऽन्यो ह्य् अ.धीमतः ॥३।२१।१४॥
udeti_eka.pizAca.ante pizAca:_anya:_hi_a.dhImata: ||3|21|14||
संसारश् च अयम् आभोगी परमेव इति निश्चयः ।
saMsAra:_ca_ayam AbhogI parameva_iti nizcaya: |
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
brAhmaNa.brAhmaNI.rUpe sarge kAraNa.saMsmRti: |
कथम् अभ्य्.उत्थिता सा अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
pitAmaha.smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य् एव मुक्तत्वात् पूर्व.जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva.janmana: ||3|21|17||
पूर्वम् न सम्भवति एव स्मरणीयम् इति स्वयम् ।
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
kArya.kAraNa.bhAva:_asau_eka* eva cid.ambare ||3|21|21||
कार्यम् च कारणम् च एव कारणैः सह.कारिभिः ।
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: |
कार्य.कारणयोर् ऐक्यात् तद् अभावान् न शाम्यति ॥३।२१।२२॥
kArya.kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
कार्य.कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
kArya.kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य् अपि ।
evam na kimcit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
lIlA_uvAca |
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: ||3|21|25||
इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
idAnIm aham etasyAm yAvat pariNatA dRzi |
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
tam sargam tam giri.grAmam naya mAm tam vilokaye ||3|21|27||
देव्य् उवाच ।
devI_uvAca |
अचेत्य.चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya.cit.rUpa.mayIm paramAm pAvanIm dRzam |
अवलम्ब्य इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ.नर.सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA ||3|21|29||
एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
अयम् तद् दर्शन.द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana.dvAre deha: hi parama.argalam ||3|21|30||
लीला उवाच ।
lIlA_uvAca |
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
devI_uvAca |
जगन्ति इमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a.mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि इव ऊर्मिका अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
hemni_UrmikA.rUpa.dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन् न अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat.rUpe jagat na_asti ca brahmaNi ||3|21|33||
जगद् आकाशम् एव इदम् ब्रह्मैव इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra dhUli:_ambu.nidhau_iva ||3|21|34||
अयम् प्रपञ्चो मिथ्या एव सत्यम् ब्रह्म अहम् अद्वयम् ।
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
brahmaiva pazyati brahma na_a.brahma brahma pazyati |
सर्ग.आदि.नाम्ना प्रथितः स्वभावो ऽस्य एव च ईदृशः ॥३।२१।३६॥
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
न ब्रह्म जगताम् अस्ति कार्य.कारणता.उदयः ।
na brahma jagatAm asti kArya.kAraNatA~udaya: |
कारणानाम् अ.भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm ||3|21|37||
यावद् अभ्यास.योगेन न शान्ता भेद.धीस् तव ।
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava |
नूनम् तावद् अ.तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a.tat.rUpA na brahma paripazyasi ||3|21|38||
तत्र रूढिम् उपायाता* य इमे त्व् अस्मद्.आदय: ।
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
abhyAsAt brahma.sampatte: pazyAma:_te hi tatparam ||3|21|39||
संकल्प.नगरस्य एव मम आकाश.मयम् वपुः ।
saMkalpa.nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च अन्तः पश्यामि देहेन अनेन तत्.पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat.padam ||3|21|40||
विशुद्ध.ज्ञान.देह.आर्हास् तथा एते पद्मज.आदयः ।
vizuddha.jJAna.deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म.जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma.jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
तव अभ्यासम् विना बाले न आकारो ब्रह्मताम् गतः ।
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
yatra sva.saMkalpa.puram sva.dehena na labhyate |
तन् न अन्य. संकल्प.पुरम् देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
तस्माद् एनम् परित्यज्य देहम् चिद्व्योम.रूपिणी ।
tasmAt enam parityajya deham cit.vyoma.rUpiNI |
यत् पश्यसि तदेव आशु कुरु कार्य.विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya.vidAmvare ||3|21|44||
संकल्प.नगरम् सत्यम् यथा.संकल्पितम् प्रति ।
saMkalpa.nagaram satyam yathA.saMkalpitam prati |
सदेहम् वा विदेहम् वा न इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
Adi.sarge jagat.bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा.प्रभृत्य् एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA.prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
लीला उवाच ।
lIlA_uvAca |
त्वया उक्तम् देवि गच्छावो ब्राह्मण.ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa.brAhmaNI jagat |
सह इति इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
imam deham iha A.sthApya zuddha.sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
devI_uvAca |
संकल्प.व्योम.वृक्षस् ते यथा सन्न् अपि खात्मकः ।
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
zuddha.eka.sattva.nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
yathA jalam jalena_agni:_agninA vAyunA_anila: |
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
एकत्वम् कल्पना.शैल=शैलयोः क्व आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
आतिवाहिक एव अयम् त्वादृशैश् चित्त.देहकः ।
AtivAhika* eva_ayam tvAdRzai:_citta.dehaka: |
आधिभौतिकता.बुद्ध्या गृहीतश् चिर.भावनात् ॥३।२१।५४॥
Adhibhautika.tA.buddhyA gRhIta:_cira.bhAvanAt ||3|21|54||
यथा स्वप्ने यथा दीर्घ.काल.ध्याने यथा भ्रमे ।
yathA svapne yathA dIrgha.kAla.dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व.पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva.pattane ||3|21|55||
वासना.तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA.tAnavam nUnam yadA te sthitim eSyati |
तदा आतिवाहिको भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
lIlA_uvAca |
आतिवाहिक.देहत्व.प्रत्यये घनताम् गते ।
AtivAhika.dehatva.pratyaye ghanatAm gate |
ताम् अवाप्नोत्य् अयम् देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
devI_uvAca |
यद् अस्ति नाम तत्रैव नाश.अनाश.क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza.krama: bhavet |
वस्तुतो यच् च न अस्त्य् एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
rajjvAm sarpa.bhrame naSTe satya.bodha.vazAt sute |
सर्पो न नष्ट उन्नष्टो_वा इत्य् एवम् का एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा आतिवाहिक.ज्ञानाद् दृश्यते न आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
kalpanA_api nivarteta kalpitA yadi kena.cit |
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक.सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka.sattvam dRzyam avekSate ||3|21|63||
लीला उवाच ।
lIlA_uvAca |
एकस्मिन्न् एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
devI_uvAca |
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
satyatvam ca yathA svapna.saMkalpa.nagara.AdiSu ||3|21|65||
न अस्त्य् एव सत्य् अनुभवे तथा न अस्त्य् एव ब्रह्मणि ।
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
यथा न अस्त्य् अम्बरे पांसुः परे न अस्ति तथा कला ।
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
a.kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
यद् इदम् भासते किम्चित् तत् तस्य एव निरामयम् ।
yat idam bhAsate kimcit tat tasya_eva nirAmayam |
कचनम् काचकस्य इव कान्तस्य अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
lIlA_uvAca |
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
bhrAmitA: kena nAma_api dvaita.advaita.vikalpanai: ||3|21|69||
देव्य् उवाच ।
devI_uvAca |
अविचारेण तरले भ्रान्ता असि चिरम् आकुला ।
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
अ.विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a.vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
अविचारो विचारेण निमेषाद् एव नश्यति ।
avicAra:_vicAreNa nimeSAt eva nazyati |
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो ऽस्ति निर्.आबाधम् शुद्ध.बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat ||3|21|72||
एतावन्तम् यदा कालम् त्वया एतन् न विचारितम् ।
etAvantam yadA kAlam tvayA_etan na vicAritam |
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
adya.prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना.तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA.tAnavam bIjam patitam tava cetasi ||3|21|74||
आदाव् एव हि न उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra.nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
atyanta.abhAva.sampattau draSTR.dRzya.dRzAm mana: |
एक.ध्याने परे रूढे निर्विकल्प.समाधिनि ॥३।२१।७६॥
eka.dhyAne pare rUDhe nirvikalpa.samAdhini ||3|21|76||
वासनाक्षय बीजे ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya.bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
saMsAra.sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प.समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa.samAdhAnam pratiSThAm alam eSyati ||3|21|78||
विगत.कलन.कालिमा.कलङ्का
vigata.kalana.kAlimA.kalaGkA
गगन.कलान्तर.निर्मल.अम्बरेन ।
gagana.kalAntara.nirmala.ambarena |
सकल.कलन.कार्य.कारण.अन्त:
sakala.kalana.kArya.kAraNa.anta:
कतिपय.काल.वशाद् भविष्यसि इति ॥३।२१।७९॥
katipaya.kAla.vazAt bhaviSyasi_iti ||3|21|79||
||
*O*ॐm
FM.3.21
*RUNNING THE TRAVELER*
*THE GODDESS said—*
प्रतिभान्ति जग*न्त्य्**_**आ*शु मृति.मोहाद् अनन्तरम् ।
pratibhAnti jaganti_Azu mRti.mohAt anantaram |
जीवस्य उन्मीलनाद् अक्ष्णो रूपाणि इव अखिलान्य् अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
.
*quickly*
*out.of the **death*.*delusion*
*soon.after* *of the *jIva*.living.Jiiva/life.form*
*from/thru* *opening the eyes form becomes visible*
*like.enuf **already*
*...*
*vwv. ... as visible objects (appear) by the opening of the eyes.
*vlm.p.1. Soon after death occasions the lack of physical senses, the sight
when he was living.
*mRti*.dying/death*.moha.*delusion*.At anantaram.*at.once/soon.after* + *of
the *jIva*.living.Jiiva/life.form*.sya . *from/thru* nmIlana
*.opening.eyes/becoming.visible.*At akSNas.*eyes* rUpa.*form*.ANi iva.
*like/as.if* akhilam.*entirely*/*totally.s.*Ani alam.*enuf/rather*
दिक्.काल.कलना.आकाश.धर्म.कर्म.मयानि च ।
dik.kAla.kalanA.AkAza.dharma.karma.mayAni ca |
परि.स्फुरन्त्य् अनन्तानि कल्पान्त.स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta.sthairyavanti ca ||3|21|2||
.
dik*.direction*.kAla.*time*.
kalanA*.*AkAza.*Space\sky.*.*Dharma.Karma*.maya.*made*.*.s.*Ani ca.
*also/and* *x*
parisphuranti. ananta*.boundless/endless**.s.*Ani *x*
kalpAnta.*Doomsday.*
sthairya.vanti ca.*also/and*
*. *
*all *
*the directions,*
*their moments of place & time, constructs of custom & karma *
*: *
*these*
*spring.forth as.if eternal and elemental till Doomsday*
*. *
*vwv.935. Then, infinite things spring up all round, (such as) the
somewhere in the four quarters of the world.] = and time, the sky, things
full of characteristic properties and actions and (objects) having
stability till the end of the world.
*vlm.p.2 Before him is presented the circle of the sky and its sides with
mundane acts, as if they were to continue to eternity.
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
.
*being recalled in an instant *
*is as real as your death in a dream*
*. *
na_anubhUtam *not experienced *
na yat dRSTam *not what is seen *
tat_mayA_akRtam / tat_mayA_AkRtam
iti_api
*a mode of that undone\formed *
*that by.me <http://by.me> undone\formed *
tat kSaNAt *from an instance of that*
smRtitAm eti *to a state of memory going *
svapne sva.maraNam yathA *as Ur.own death in a dream *
*. *
*vlm. ... like the sight of his own death in a dream, as if they were the
prints in his memory.
*vlm.p.3 Objects never before seen or thought of also offer themselves to
prints in his memory.
bhrAnti: evam anantA_iyam cit.vyoma.vyomni bhAsurA |
अपकुड्या जगन् नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
.
*this*
*is*
*boundless delusion*
*—*
*a radiantly Conscious space in Space*
*.*
*since*
*it has no wall*,*
*this 'World City' is an imaginary place*
*.*
bhrAnti:_evam anantA_iyam *so this delusion is boundless . *
cid.vyoma.vyomni . *conscious sky in sky . *
bhAsura*.*A + apakuDyA*.* jagat.going\*world* nAmnI*.* x
nagarI kalpanA.AtmikA *. a city, an imagined creation*
*. *
* 'kudya Wall' is a frequent metaphor for the barrier of perception.
endless space of Consciousness) and is a city of the nature of fancy.
non.physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere
only the creation of imagination.
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
dUra.kalpa.kSaNa.abhyAsa.viparyAsa.eka.rUpiNI ||3|21|5||
.
*this world *
*& *
*this creation of it *
*: *
*mere memory*
*s p r e a d s o u t*
*thru the practical knowing of one form diversified*
*. *
idam jagat *this world, *ayam sarga: . *this creation .* smRti:_eva iti . *is
only "memory" . *
iti jRmbhate *. so spreading.out . *
dUra*.*kalpa.*Age/Doomsday.*kSaNa*.*abhyAsa.*(yogic).practice*.*.*viparyAsa
*.*eka.*one/single*.*.*rUpa.*form**.*iNI *x *
*. *
* in Place, Time, and karma
length of a kalpa age and the shortness of a moment are only false
impressions proceeding from the speed and slowness of our thoughts.
न अनुभूता अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
pUrva.kAraNa.riktA_eva cit.rUpA_eva pravartate ||3|21|6||
.
*it is not known as one experience following another *
*this vision is not a formed duality *
*: *
*even without a Prior Cause *
*the Conscious.Form thus proceeds*
*. *
na anubhUtA_anubhUtA ca . *not experienced and experienced . *
jJapti*.*: ittham.*thus/this.way* dvi*.*rUpI.*formation*.NI + pUrva
*.full\eastern.*kAraNa*.cause.*rikta*.*A eva.*only/indeed* cidrUpa
*.conscious.form.*A eva.*only/indeed* pravartate*.x*
*. *
*sv. Not as one experience and then another is this understanding
two.formed: without prior cause the cit.Form thus arises.
*vlm.p.6 Therefore knowledge based upon previous memories or otherwise is
Intelligence.
Intelligence.
of the world. Both arise without direct cause and hence are of the nature
of cit. Thus, all knowledge at this stage of life whether as memory or
experience is cit.
na_anubhUte_anubhUtatva.samvit antar udeti_api |
स्वप्न.भ्रम.आदाव् अन्यस्मिन् पितरि इव पितुः स्मृतिः ॥३।२१।७॥
svapna.bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
.
*it is not experience,*
*although awareness of experience arises elsewhere*
*as dream.delusion*
*(a father in the memory of his father)*
*.*
*whin *na.*not* anubhUta.*experienced.*e *. *anubhUtatva.samvid . *as a
condition of experienced awareness . *antar.*within* udeti.*arising* api.
*tho/even* *+*
svapna.bhrama.Adau *. whin dreams and delusions . *
anyasmin*.*pitari_iva pitu: smRti: *. whin like a father the memory of a
father*
*. *
*AS. Even in a thing that is not experienced, a feeling of having
experienced arises; as if by a confusion in a dream or as remembering our
father in some other father. This is the feeling of deja vu being
described!
remind us of our deceased parents, so we think of them.
our deceased parents, so we think of them.
kadAcit smRtitAm tyaktvA pratibhA.mAtram eva sat |
भाति प्रथम.सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama.sargeSu rUpeNa tat.anukramAt ||3|21|8||
.
*Sometimes *
*abandoning the state.of.Memory *
*the* *Projection/Reflection.**mode **indeed **appears to.be <http://to.be>
real *
*in these primal **creations*
*by/with.form thru* *the following process*
*: *
*vlm.p.8 *Sometimes genius supersedes *the province of memory, as in the
its memory.
abandoned/cast.off . *pratibhA*.screenProjection\mirrorReflection.*mAtra.
*measure/mode**.*m eva.*very**/only *. sat.*being.So/real*.
bhAti.*shines/appears
*– *in these *prathama.*at.first.s*arga.*creations **eSu **–*
rUpeNa.*by/with.form
. from/thru *tatanukramAt * .* *the following process*
दृश्यम् त्रि.भुवन.आदि इदम् अनुभूतम् स्मृतौ स्थितम् ।
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
.
*: *
*this *
*experienced, existing in the* *Memory for someone *
*whether in a body or not *
*: *
*experienced in* *Memory it exists*
*. *
*What is perceived is* *the Triple.World: *
*this is experienced, seated in* *Memory*
for* whoever.*t tanvi*.in.body.* keSAmci*.of.whoever.*t . na.*not*.
anubhUta.*perceived/experienced.*m smRtau.*in*.*Memory.* sthita.
*existent/situate*
**AS. In some peoples' memories, the experienced worlds and other things
**vlm. According to some, those visible worlds are said to have remained in
no pre.existent notions of these in the mind of God. *{jd. this is truly
the invisible God, because He does not appear in the text.} *
this . *anubhUta.*perceived/experienced.*m *in* smRti.*Memory.xx.*au sthita
*.xx.*m *. *keSAmci*.of.whoever.*t tanvi*.in.body.* keSAmci*.of.whoever.*t
. na.*not*. anubhUta.*perceived/experienced.*m smRtau.*in*.*Memory.* sthita.
*existent/situate*
प्रतिभासत एव इदम् केषाञ्चितत् स्मरणम् विना ।
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
cit.aNUnAm prajA.Izatvam kAkatAlIya.vadya.ta: ||3|21|10||
.
*projecting as this*
*without anyone's remembering*
*:*
*for Conscious.Atoms*
*the Lordship of the people comes like the fall of the Crow's Coconut*
*.*
*sv.10 There is another which is not based on memory of past experience.
This is the fortuitous meeting of an atom and consciousness which is then
able to produce its own effects.
*vlm. ... the production of a sudden, fortuitous combination of
intelligence and atomic principles (kAkatAlIya samyoga).
*AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying
which has a definitive implicated meaning which is usually not clear just
from the words, but becomes clear from convention. kAka is a crow and tAla
refers to the Palmyra tree which has big heavy fruit similar to the
coconut. Imagine an event when a crow sits on a tAla tree and accidentally
dislodges one of its fruit. Then the fruit falls on the head of a person
sitting underneath and kills him. This event comes totally by chance,
neither the crow nor the tree nor the person have any related intentions or
happens!
moment of the alighting of a crow and killing it—or in other versions,
killing a passerby), unexpected, accidental; some would say "random". this
nyAya.Example is "passim", appearing often in yv.FM.)
*keSAmci*.of.whoever
the *smaraNa*.remembering/recollection.* vinA.*without* | *of* cidaNU
*.Conscious.Atoms.*nAm prajezatvam – *the Lordship of the people . *
kAkatAlIya.vadya.tas
.* like the example of the Coconut Crow . *
अत्यन्त.विस्मृतम् विश्वम् मोक्ष इत्य् अभिधीयते ।
atyanta.vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
.
*whether desired or undesired, it is not there anyhow from anything*
*. *
atyanta.vismRtam vizvam
mokSa_iti_abhidhIyate |
IpsitA.anIpsite
IpsitAn Ipsite
tatra na sta:
*. *
*vlm.p.11 Completely forgetting the world is called liberation. That cannot
be had if consciousness is attached to what is desirable or is averse to
the undesirable.
अत्यन्त.अभाव.सम्पत्तिम् विना अहम्ता जगत्.स्थितेः ।
atyanta.abhAva.sampattim vinA_ahamtA jagat.sthite: |
अन्.उत्पादमयी ह्य् एषा न उदेत्य् एव विमुक्तता ॥३।२१।१२॥
an.utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
.
*without*
*the befalling of unlimited unbeing *
*the "I"ness of the world.state*
*is really an unarisen mode *
*and the state of becoming.Free does not arise*
*. *
atyanta*.unlimited/boundless*.abhAva*.non.becoming\death.s*ampatti*.*m vinA.
*without* ahamtA.*"I"ness . *jagat.sthite: *of the world.state * + an..*non*
*.*utpAda*.producing/happening.*maya.*made*.I hi.*for*/*since* eSA.*this*
.f.. na.*not* udeti.*arising* eva.*very**/only/indeed* . vimuktatA*.*
*. *
**vimukti* .f.. disjunction (opp. to <yukti>) • (end.comp.) giving up •
release, deliverance, liberation • release from the bonds of existence,
final emancipation .
***anta . **atyanta. *. ati – beyond, exceeding, boundless, unlimited –
existence • not taking effect •• **anutpAdana.m .* not producing,
non.production . **anutpAdya* .mfn.. not to be created, eternal +
*vwv.1809.y3.21.12. This liberated nature, consisting of the *non.appearance
of the states of ego and the world*, does not at all arise without the
of its illusory nature* (atyantAbhAvasampattim vinA), the liberation
not arise (na udeti).
*jd. this shloka is a typical example of V's love of jargon, and the
saMskRta tendency to leave the definitions till later.
rajjvAm sarpa.bhrama: sarpa.zabda.artha.a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
.
sarpa.*snake/serpent*.zabda.*word*.artha.*meaning.* a.*not*.sambhavati.
*manifest/becoming.*m sthita.*existent/situate*.m |
an..*non*.utpAda*.producing/happening.*m . ayam tyaktvA
zAnta:_api hi na zAmyati *x *
*. *
*a *
*rope *
*appears to be *
*a *
*snake*
*only when we misunderstand the right meaning of the word *
*"snake"*
*:*
*till we forgo the error, we may seem peaceful, but we're not at peace*
*. *
*vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed
rope; so no one can have rest and peace of his mind, unless he is convinced
of the illusive nature of the world.
(anutpAdamayam), then the illusion of the snake in a rope, tho subdued
(zAnta: api) is not completely ended (na zAmyati).
become *together* .> #*sambhava*: #sambhava sam.bhava . being or
coming *together
*... • (ifc. "*made possible by*"; sambhavena, "according to possibility",
"as possible ") • (in rhet.) a possible case; (in phil.) *equivalence*
between one shilling and 20 pence [or a dime and 10 cents]); agreement,
existing, being. +
अर्ध.शान्तो न शान्तो ऽसौ समेति अर्थतया पुनः ।
ardha.zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति एक.पिशाच.अन्ते पिशाचो ऽन्यो ह्य् अ.धीमतः ॥३।२१।१४॥
udeti_eka.pizAca.ante pizAca:_anya:_hi_a.dhImata: ||3|21|14||
.
ardha.zAnta.: na.*not* zAnta.: asau.*that.yonder* sameti. artha.
*purpose/meaning/thing.ness.*tayA punar.*again* + udeti.*arising whin *eka.
*one/single*.pizAca*.Pishaacha.Butcher*.anta.e . pizAca*.Pishaacha.Butcher*
anyA.*another*: hi.*for*/*since* a.*not*..dhImata.: *x *
*. *
*somebody only half.at.peace is not at peace*
*:*
*we meet with the same thing again when *
*seeing one pizAca Monster, we meet another just as bad*
*. *
*vlm.14 Even with that, a person who is at peace with himself cannot be
himself of the devil of worldliness, the ghost of his inner ignorance may
overtake him.
saMsAra:_ca_ayam AbhogI param eva_iti nizcaya: |
कारण.अभावतो भाति यद् इह आभातम् एव तत् ॥३।२१।१५॥
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
.
param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
*highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
<http://appearing.as>* . *thru the lack of cause appearing . *yat.*what is*
iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.*very*
*/only/indeed* tat.*it/he/that*
*. *
*but this saMsAra is as.if it were the Snake *
*—*
*and certainly it seems to be *
*in the absence of a cause*
*: *
*its shining here is only That*
*. *
*DC. saMsara and this world are like great enjoyments, no doubt; that which
one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this
is but an illusion (iha AbhAtam eva tat).
. param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
*highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
<http://appearing.as>* . *thru the lack of cause appearing . *yat.*what is*
iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.*very*
*/only/indeed* tat.*it/he/that*
*Liilaa said—*
ब्राह्मण.ब्राह्मणी.रूपे सर्गे कारण.संस्मृतिः ।
brAhmaNa.brAhmaNI.rUpe sarge kAraNa.saMsmRti: |
कथम् अभ्य्.उत्थिता सा अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
.
*in such a creation*
*there is a causal common Memory*
*.*
*how*
*did it spring.forth without its present memorability*
*?*
*When the forms of a Braahmana & Braahmanii*.rUpe . sarge.*in.creation*
kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
*.memorable.*m idam.*this.there* vinA.*without*
*. *
*vlm.p.16 Lîlâ said, "If memories are the cause of one’s reincarnation,
then, O goddess, tell me what were the causes of the birth of the brAhmaNa
couple, without the vestiges of their past remembrance.
**When the forms of a Braahmana & Braahmanii*.rUpe . sarge.*in.creation*
kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
*.memorable.*m idam.*this.there* vinA.*without*
*The GODDESS said—*
पितामह.स्मृतिस् तत्र कारणम् तस्य न स्मृतिः ।
pitAmaha.smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य् एव मुक्तत्वात् पूर्व.जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva.janmana: ||3|21|17||
.
*in this case,*
* the Grandfather brahmA's Memory was not the cause
*
*:*
*there is no prior cause at.all,*
*because he is aree from former birth*
*.*
pitAmaha*.grandfather/Brahmaa.*smRti*.memory.*: tatra.*there* . kAraNa.
*cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
*former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
*/only/indeed* .
mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
*. *
* muktatvAt, thru his state of being Free. mukta is usually translated
this reading: who "liberated" Brahmaa?
*vlm.3.21.17. The goddess replied:..Know that Brahma the first progenitor
past remembrance in him.
the creator. He himself had no hidden thought.forms (memory) for before
liberation.
due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
*cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
*former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
*/only/indeed* .
mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
पूर्वम् न सम्भवति एव स्मरणीयम् इति स्वयम् ।
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
.
*/only/indeed* smaraNIya*.memorable.*m iti.*so/as* svayam.*oneself/Urself*
+ padmaja.Adi.tvam - *to the condition of the Lotus.Born* AyAti.
*coming.forth* caitanya*.s*ya tathA sthite: *x *
*. *
*he *
*affects no prior memory at.all*
*—*
*he is himself what is to be remembered*
*.*
*he comes *
*the primal LotusBorn *
*from the state of chaitanya.Conscience**
*. *
* "Conscience" is here used in its general sense of "inward knowledge", a
sense of affective feeling which includes but is not limited to "remorse".
अभूवम् अहम् इत्य् अन्यः प्रजानाथः प्रजापतेः ।
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
.
the People *
prajApate: - *than their Protector - *kAkatAlIya.vat - *like the Coconut
Crow* kazcit.*?who/whatever* - bhavati.*becomes* pratibhA
*.projecting.appearance*.maya.*made*.: *. *
*"I"*
*have become*
*another Lord among the Forefathers*
*(as with the Coconut Crow, something else becomes a projective Imagining)*
*.*
*vlm.3.21.19. The lord of creatures being thus born by chance of his own
part, reflected within himself "now I am become another and the source of
creation."
one sees a crow alighting on a palm tree and the cocoanut falling, tho
these two are independent of each other.
* pratibhAmaya cp. nirAmaya
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
.
*so *
*when it is not anyhow arisen in this world*
*not anything wherever *
*can be called "arisen",*
*it's entirely set in the Consciousness.sky*
*.*
evam.*so/this.way* *whin* abhyudita*.arisen/sprung**.*e *in the *loka.
*world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
*when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*: sthita.
*existent/situate*.m *x *
*. *
*vlm. Whatever is thus born of itself, is as it were nothing and never
* evam.*so/this.way* *whin* abhyudita*.arisen/sprung**.*e *in the *loka.
*world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
*when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*: sthita.
*existent/situate*.m *x *
द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
kArya.kAraNa.bhAva:_asau_eka* eva cid.ambare ||3|21|21||
.
dvi.*two/dual.*vidhA*.division/kind.s.*yA: *of* smRti*.memory.*e:
asyA:.*in.this
*f. *the *kAraNa.*cause*.m parama.*highest/supreme*.m pada.*condition*-m -
kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
*that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
*conscious.sky*.e *x *
*. *
*the cause*
*of the two sorts of Memory*
*is*
*the highest state*
*.*
*this condition of cause and effect*
*is only one in the Consciousness.sky*
*.*
*vlm.21 The Supreme Being is the sole cause of both types of memories
desires). Both conditions of cause and effect are combined in Him in the
sphere of his consciousness.
asyA:.*in.this
*f. *the *kAraNa.*cause*.m parama.*highest/supreme*.m pada.*condition*-m -
kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
*that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
*conscious.sky*.e *x *
कार्यम् च कारणम् च एव कारणैः सह.कारिभिः ।
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: |
कार्य.कारणयोर् ऐक्यात् तद् अभावान् न शाम्यति ॥३।२१।२२॥
kArya.kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
.
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: | kArya.kAraNayo:_aikyAt
tat a.bhAvAn_na zAmyati *x *
*. *
*kArya.Effect *
*& *
*kAraNa.Cause *
*are concurrent *
*& *
*in this unity of cause and effect, not in their absence, is there peace*
*. *
*vlm. the knowledge of the union of the cause and effect....
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
कार्य.कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
kArya.kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
.
mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya.kAraNatA tena
sa:_zabda:_na ca vAstava: *x *
*. *
*all this is just a form of mahA.chit, the Great Consciousness*
*. *
*know your understanding to be only smaraNa Remembering*
*.*
*this is true*
*: *
*Cause.and.Effect = only words, not reality*
*. *
*vlm.3.21.23. Causality and consequence are mere empty words of no
constitutes true wisdom.
only words, not facts.
evam na kimcit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
.
kevalam sva.Atmani sthitam *x *
*. *
*so *
*there is nothing whatever that is a produced Percept,*
*but only chit.Consciousness as.if it were the world*
*.*
*chit.space <http://chit.space> is wholly chit, but situate in
your.own.Self*
*. *
*vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the
only remaining in its own nature which is (ever) the Space of Consciousness
is situated within the space of the sphere of the intellect in one's own
soul.
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: ||3|21|25||
.
aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa.zrI:_jAgatI prAta:
prabhayA_iva_IkSaNa.dyuti: *x *
*. *
*O*
*how the supreme Vision is revealed to me, Goddess, by you, *
*and all the wonder of your form is like morning on earth,*
*a radiant sun*
*. *
*vlm.p.25 Liilaa said, "What a wonderful sight you have shown me, O
lightning.
idAnIm aham etasyAm yAvat pariNatA dRzi |
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
.
idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat
*. *
*now *
*since I have assumed this point of view,*
*and that not without hard effort,*
*Goddess,*
*satisfy my curiosity*
*! *
*vlm.3.21.26. Now goddess! deign to satisfy my curiosity, until I become
study.
perfect), o devi, please satisfy my curiosity. *AS. For now (idAnIm), while
na pariNatA) due to lack of practice (abhyAsena vinA), so please break my
doubtful curiosity (bhindhi kautukam). • kautuka has many shades of
meaning, it is essentially curiosity, but can be pleasant or nagging!
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
tam sargam tam giri.grAmam naya mAm tam vilokaye ||3|21|27||
.
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
*. *
*take me *
*to that sarga Creation,*
*show me *
*that mountain town *
*where this brAhmaNa dwells in his home,*
*together with his brAhmaNI*
*. *
*vlm.p.27 Kindly take me to that that mountainous place where the brAhmaNa
अचेत्य.चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya.cit.rUpa.mayIm paramAm pAvanIm dRzam |
अवलम्ब्य इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
.
paramAm pAvanIm dRzam |
avalambya_imam AkAram
*. *
*it is as a construct of nonconceptual.Conscious.Form *
*that we approach the Supreme Purity*
*. *
*this perceiving body must be abandoned for that immaculate being*
*. *
*vlm. If you want to see that sight, you have to be immaculate. You must
give up your personality and your ego.sense and attain awareness of the
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ.नर.सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA ||3|21|29||
.
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA *x *
*. *
*thus*
*you will attain without doubt*
*a space.self existing in the sky*
*.*
*the conception of an Earthbound human*
*is like a city in the air*
*.*
*vlm. You shall then find yourself in a vacuous atmosphere (vyomátman), and
situated in the sky (nabhas.nubibus), resembling the prospects of earthly
अयम् तद् दर्शन.द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana.dvAre deha: hi parama.argalam ||3|21|30||
.
*when so situate *
*we see/know it *
saha sargam – *with creation *
*unchecked/unbarred.*m
ayam.*this* . tat.*that*.one –
*in/when the door of presence/perception –* deha.*body*: . hi.*for/since .*
parama.argalam *– is a bar to the Absolute *
*. *
*thus only in this state will we see it,*
*without obstruction,*
*as a sarga creation*
*: *
*the body is a closed door to that vision *
*& *
*an absolute obstruction*
*. *
*vlm.30 In this state we shall be able to see them (the field of another’s
Otherwise this body is a great barrier in the way of spiritual vision.
see/know –* saha sargam – *with creation .* anargala*.unchecked/unbarred.*m
| ayam.*this* . tat.*that*.one . *in/when *darzana.dvAre – *the door of
presence/perception –* deha.*body*: . hi.*for/since .* parama.argalam *– a
bar to the Absolute *
*Liilaa said—*
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
.
amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim
*. *
*Goddess,*
*by this body*
*another world has been attained*
*. *
*why not this body*
*?*
*tell me the reason why *
*thru*
*the Favour*
*of Your Grace*
*. *
*vlm.3.21.31. Lila said:..Tell me kindly, O goddess! the reason, why do we
ours.
~AS: O Goddess (devi), why can the other world not be reached by this body
(amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the
reason for it (atra yuktim) because I strongly request this favor
(anugraha.AgrahAt). The main issue is why can I not go as I am, in this
body? Why do I have to take a spiritual form to travel? The question comes
because of verse 30 where the Goddess has declared the body as a great
obstacle to travel.
जगन्ति इमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a.mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि इव ऊर्मिका अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
.
mUrtima*.thickening.to.form.*nti . mudhA.?grahAt * .* *x *
bhavad*.xx.*bhi: . *by/with their **coming.to.be <http://coming.to.be> they
are* _avabuddh*.understood.s.Ani **to.be <http://to.be>* hema.*gold/en*
.Ani_iva.*like/as.if*._Urmik*.ring.*A_adhiy*.xx.*A *x *
*. *
*these worlds*
*are without form*
*.*
*taking form*
*thru the grasp of folly*
*by their becoming*
*they are understood as golden*
*like a ring*
*thru want of thought*
*.*
*vlm. ... these worlds which are formless, appear as having forms to your
*मूर्त* *.adj..* coagulated [= #ghana] • settled into any fixed shape,
embodied, incarnate. •• #*mUrtatvam* material form, incarnate existence. ••
#*mUrti* *–f..* any material embodiment, having definite shape or limits [=
#Amaya, as in #nirAmaya] *•* an image, idol, statue. •• #mUrti*dhara
*mUrti.dhara
having a body, corporeal, incarnate. •• #*mUrtitvam* . the having a body,
*amUrti* .f.. shapelessness, absence of shape or form • #*mUrtimat – *mfn.
. having a material form (in fine compositi or 'at the end of a compound' =
formed of), corporeal, incarnate, personified •.• #*khamUrtimat –* having
hemni_UrmikA.rUpa.dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन् न अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat.rUpe jagat na_asti ca brahmaNi ||3|21|33||
.
*In *hema.*gold.*ni – UrmikA*.*rUpa*.*dhare_api.* even when it holds the
form of a ring, the condition of "ring" **is.not.* vidyate.*is.**known.to.be
<http://known.to.be>.*
*so *
*thus *
*in the *jagat.*world.*rUpa.*form *. *the *jagat.*world too .* na*.is.not.*asti
*ca* . brahmaNi.*in the.Immens/ity*
*. *
*vwv.1546. As there is no ring.nature in gold, tho bearing the form of a
appearance of the world.
जगद् आकाशम् एव इदम् ब्रह्मैव इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra dhUli:_ambu.nidhau_iva ||3|21|34||
.
*the world is merely Space*
*:*
*this*
*tho it is seen here to.be <http://to.be> mere Immensity*
*whatever it is seen.as <http://seen.as>*
*here*
*is shifting & drifting sand in the sea*
*.*
jagat AkAzam eva_idam .
brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra
*. *
*vlm.p.34 The world is an emptiness full with the spirit of God {brahman is
like dust appearing to fly over the sea.
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
.
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA x
.
*: *
*truly I am the nondual brahman*
*.*
*and the proof is *
*the experience *
*of the teachers of vedAnta*
*. *
*vlm. This illusory quintessence of the world is all false, the true
have the evidence of our guides in Vedánta philosophy, and the conviction
of our consciousness.
brahmaiva pazyati brahma na_a.brahma brahma pazyati |
सर्ग.आदि.नाम्ना प्रथितः स्वभावो ऽस्य एव च ईदृशः ॥३।२१।३६॥
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
.
brahmaiva pazyati brahma
na_a.brahma brahma pazyati |
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: *x *
*. *
*only the brahmic Immensity *
*sees the brahmic Immensity*
*—*
*non.brahman does not see brahman*
*:*
*what is familiar as the process of creation*
*—*
*such is *
*its nature*
*.*
*vlm.36 The believer in Brahma {no. the word is neuter, not the masc. God)
himself, as the creator and preserver of all, and whose nature includes all
other attributes in itself.
na brahma jagatAm asti kArya.kAraNatA~udaya: |
कारणानाम् अ.भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm ||3|21|37||
.
na brahma jagatAm asti kArya.kAraNatA~udaya: | kAraNAnAm a.bhAvena sarveSAm
saha.kAriNAm *x *
*. *
*the* *brahman**,*
*the Immensity*
*is*
*not*
*a Causal source*
*for this expansion of the worlds*
*because.of the absence of Causes*
*for all concurrent Causers*
*.*
*vwv.1512. There is no rising of the state of cause and effect of *brahman*
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava |
नूनम् तावद् अ.तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a.tat.rUpA na brahma paripazyasi ||3|21|38||
.
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava | nUnam tAvat a.tat.rUpA na
brahma paripazyasi *x *
*. *
*so long as*
*you*
*are not quieted by*
*abhyAsa.yoga*
*Practical Work*
*you*
*are of a troubled, divided mind*
*:*
*now*
*in that way*
*not*
*having the Form of That,*
*you do not behold the brahman*
*.*
*vlm.3.21.38. Until you are trained by your practice of Yoga, to rely in
you are barred from viewing Brahma in his true light.
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
abhyAsAt brahma.sampatte: pazyAma:_te hi tatparam ||3|21|39||
.
tatra.*there/aboutThat*. rUDhi.*growth/development.*m upAyAta
*.approached/neared.*A: ya*.who/which.*:_ime*.these.* tu.*tho* asmAt.
*from/thru.this.*.Adaya:.*&c.s*: | abhyAsa.*Practice*.At brahma
*.the.Immensity.s*ampatti.*falling.together/succeeding.*e: *for we.see/know
them as following that*
*. *
*those*
*who are coming to development*
*"us"*
*&c*
*thru abhyAsa.Practice*
*of attainment of the brahman.Immensity*
*we see*
*these things as arising from That*
*. *
*vlm.3.21.39. Being settled in this belief of unity, we find ourselves by
*Ott.part. #ta . #*tatpara* . tat.para . following that or thereupon •
addiction to (loc) +
संकल्प.नगरस्य एव मम आकाश.मयम् वपुः ।
saMkalpa.nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च अन्तः पश्यामि देहेन अनेन तत्.पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat.padam ||3|21|40||
.
saMkalpa.nagarasya_eva
mama_AkAza.mayam vapu: | brahmaiva ca_anta: pazyAmi dehena_anena tat.padam *x
*
*. *
*the body*
*is*
*a citizen*
*of *
*this my conceptual city*
*. *
*the vapus.Body is a Space.mode*
*.*
*I see only that state of brahmic Immensity within the body*
*.*
*vlm.40 Then we find our bodies to be an aerial substance that mixes with
the sight of Brahma.
the sight of brahma.
vizuddha.jJAna.deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म.जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma.jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
.
vizuddha.jJAna.deha.ArhA:
tathA_ete padma.ja.Adaya: |
brahmAtma.jagat.AdInAm
amze saMsthAnam aGgane *x *
*. *
*pure.Wisdom.body=worthy thus they are *
*(the LotusBorn &c) *
*: *
*each *
*is *
*an amsha, a bit of the brahman.Immensity*
*: *
*as Self they all are standing in the courtyard*
*. *
*vlm. ... placed in some part of the divine essence. *DC. ... a corner of
placed in some part of the divine essence.
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
.
*brahmatA.*State.of.Immensity
*
*existent as idea.taking.form as self *
tena.*by/with.that* tat.*that*.one. na*.is.not.* anupazyasi*.you.afterseeing
*
*. *
*you do not realize that *
*the Immensity *
*is your own embodiment*
*seated *
*in *
*a self *
*that is formed of moments and measures*
*. *
*for that reason, *
*you do not fully understand *
*That*
*. *
*vlm.p.42 Without the practice of yoga.meditation, you cannot approach God
can never see the image of God {brahman is neuter gender, not "he" but
"it", The Immensity. jd}.
(discovered) has then after.become (as experience, anu>bhU) . P. Atm. .
anupazyati, anupazyate . to look at, perceive, notice, discover • to
anupazya . adj. . perceiving, seeing.
* tava_abhyAsam vinA . *without regular Practice, *bAle . *girl, . *na_AkAra:
. *no embodiment . *brahmatAm gata: . *has got to the state of immensity . *
sthita.*existent/situate*.: kalana.*causal.idea*.rUpa.*form*.Atma.
*self/Self*. tena.*by/with.that* tat.*that*.one. na*.is.not.*
anupazyasi*.you.afterseeing
*
यत्र स्वसंकल्प.पुरम् स्वदेहेन न लभ्यते ।
yatra sva.saMkalpa.puram sva.dehena na labhyate |
तन् न अन्य. संकल्प.पुरम् देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
.
yatra sva.saMkalpa.puram sva.dehena na labhyate *x*
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham *x *
*. *
*when you can't reach your own imaginary city in your own body,*
*how *
*can you visit someone else's imaginary town*
*where Ur.own conceptual city is not **to.be <http://to.be>**.reached *
*by Ur.own body*
*that nor another's conceptual.city *
*how does nother body bet there? *
*vwv.771. When the city of one's own imagination is not obtained (or met
with) the city of others' imagination?
(wished for object), which he has himself built in air.
imagined.
tasmAt enam parityajya deham cit.vyoma.rUpiNI |
यत् पश्यसि तदेव आशु कुरु कार्य.विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya.vidAmvare ||3|21|44||
.
tasmAt enam parityajya
deham cid.vyoma=rUpiNI |
yat pazyasi tat eva_Azu
*therefore *
*abandon this body,*
*it is just a formation of chit.sky*
*.*
*now that you see,*
*do it quickly,*
*for you know it's the best thing to do*
*.*
*vlm.p.44 Therefore, give up your gross body and assume your light
may see God {brahman is neuter gender, not "he" but "it", The Immensity;
Deva=God. jd} face to face.
saMkalpa.nagaram satyam yathA.saMkalpitam prati |
सदेहम् वा विदेहम् वा न इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
.
yathA.saMkalpitam prati |
sa.deham vA vi.deham vA
na_itaram prati kim.cana x
*. *
*a city is conceptual imagination*
*. *
*see it *
*as conceptual imagining,*
*whether embodied or bodiless,*
*and not in any other way*
*. *
*vwv.378/3.21.45. As the city of fancy is true with reference to that which
reference to another, (these worlds are not experienced mutually).
utilized with or without a body (sadeham vA videham vA) and not for any
other purpose (na itaram prati kijcana). In other words, since we are
visiting an imaginary creation, we shall experience it as it comes with or
*vlm.p.45 It is possible to labor and build castles in the air. In the same
behold God {brahman is neuter gender, not "he" but "it", The Immensity;
Deva=God. jd}, either with this body or without it.
Adi.sarge jagat.bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा.प्रभृत्य् एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA.prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
.
*in primal creation,*
*the world.delusion comes to be as.if it were this state of being*
*—and and so it goes thereafter—*
*as destiny comes to fulfilment*
*.*
Adi.sarge jagat.bhrAntir_yathA_iyam sthitim AgatA | tathA tadA
prabhRti_evam niyati: prauDhim AgatA
*. *
*vwv.339/46. As this delusion that is the world came into being in the
growth in this matter.
to an eternal fate, niyati (by fatalists), and to an illusory power, maya
*Liilaa said—*
त्वया उक्तम् देवि गच्छावो ब्राह्मण.ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa.brAhmaNI jagat |
सह इति इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
.
*Goddess*
*:*
*we two will go together to the world of the Braahmana and Braahmanii*
*.*
*but tell me this, mother.of.mine,*
*:*
*we travel there*
*but*
*exactly how*
*?*
*vlm.47 lIlA_asked, "O goddess, you said that we both shall go to the abode
vacmi Katham
gantavyam amba he.*O/hey*
*. *
इमम् देहम् इह आस्थाप्य शुद्ध.सत्त्व.अनुपातिना ।
imam deham iha A.sthApya zuddha.sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
.
*cetasA tam param yAmi lokam tvam katham eSi tat *x *
*. *
*this body being established here as a result of pure Sattvic Suchness, *
*thru Affective.Awareness I will go there; *
*but how will you go to that world?*
*Affective feeling.
*vlm.48 I am able to go there *with the pure essence of my sentient soul.*
But tell me, how will you who are pure intellect (chetas) go to that place?"
संकल्प.व्योम.वृक्षस् ते यथा सन्न् अपि खात्मकः ।
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
.
*as *
*being only a sky.self,*
*not a wall.self:*
*not with a wall*
*is it an obstruction to you*
*:*
*you are the destroyer of walls*
*.*
the Tree of conceptual Spaciousness
is yours
so
being your bit of kha.space
not a Wall itself
not by a Wall
is it curbed by a Wall
nor yet
Breaker of the Wall
<te.@you/they> - yathA.*how/as* san*.being* api.*tho/even* kha.
*Private.space*.Atmaka.*self(unit) -* : *x*
na kuDya.AtmA na kuDyena - *there is no Wall.self with a wall*
rodhyate na_api kuDya.hA *x *
*. *
~jd. I approach this oracular passage in the light of... tt. #kuDyam . a
wall, [a perceptual wall, kuDya.antarita.anulabdhe: a.pratiSedha: |
nor does it attack a body.
are as unsubstantial as air, having no figure nor form nor substance in
them.
not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na
or substance to them.
kuDyena -
rodhyate na_api kuDya.hA
शुद्ध.एक.सत्त्व.निर्माणम् चिद्रूपस्य एव तत् किल ।
zuddha.eka.sattva.nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
.
cit.rUpasya_eva tat kila *x*
pratibhAnam atas tasmAt x
parasmAd bhidyate manAk *x *
*. *
*the pure one being.So *
*of formed Consciousness *
*is indeed too *
*That *
*. *
*the projection *
*of *
*this *
*from *
*That *
*is not much different than any other*
भा #bhA – to shine .> #*pratibhA* prati>bhA to shine forth, project –> #
*pratibhA* –f.. projective Imagining. .> #*pratibhAna*m – an act of
pratibhA.
*vlm. And whatever is formed by the will of God from the pure essence of
difference from its original.
. this or that extention (of the same) are only a little different. AS. I
The second should be: Hence creative imagination (pratibhAnam) differs very
*sv.50 43.50 With this body of yours you cannot even visit the places of
imagination?
His intelligent nature is only a likeness of Himself and bears little
difference from its original.
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
.
saMtyajya – *not having abandoned this .* yAmi_aham – *I come . *anena_eva
– *by it only . *tam Apnomi dezam – *I reach that country .* gandham
iva_anila: *. like perfume in the air*
*. *
*vlm.p.51 My body is the same and I need not lay it aside. I find that
yathA jalam jalena_agni:_agninA vAyunA_anila: |
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
.
*water joins.with water,*
*and*
*fire with fire,*
*and*
*air with wind*
*so does this body*
*—made of mind—*
*thus conjoin with other bodies*
*.*
*vlm.p.52 As water mixes with water, fire with fire, and air with air, so
*sv.52 Even as water mixes with water, you will become one with the field
of consciousness.
fire . *vAyunA_anila: . *with wind the air* – milati*.assimilating/mixing –*
evam*.so.* ata:.*from.this/hence.*: . deha.*body*.: . *with *deha.*body*
.i:_anya.*any.other.*i:_mana:*Mind.*:maya.*made.*i:
नहि पार्थिवता.संविद् एत्य् अपार्थिव.संविदा ।
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
एकत्वम् कल्पना.शैल=शैलयोः क्व आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
.
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: *x *
*. *
*elemental.awareness does not go with non.elemental awareness*
*: *
*where is there oneness *
*between an imagined mountain & an earthly mountain*
*?*
*can this be*
*?*
*vlm.p.53 But a physical body cannot mix with an non.physical substance,
AtivAhika* eva_ayam tvAdRzai:_citta.dehaka: |
आधिभौतिकता.बुद्ध्या गृहीतश् चिर.भावनात् ॥३।२१।५४॥
Adhibhautika.tA.buddhyA gRhIta:_cira.bhAvanAt ||3|21|54||
.
AtivAhika: eva_ayam x
tvAdRzai:_citta.dehaka: |
Adhibhautika.tA.buddhyA x
gRhIta:_cira.bhAvanAt *x *
*. *
*this *
*Ati.vAhika,*
*this *
*subtle Traveler body,*
*by those like you *
*is affected as an embodiment *
*.*
*Adhi.bhautika *
*this *
*material body*
*by its own intellection*
*is grasped thru long imagining*
*...*
*vlm. ... its habitual tendency to corporeality.
*vlm.p.54 Your body has its mental and spiritual parts. It has become
The mental body has been accepted (or understood) by people like you
with the notion of materiality
on account of the idea existing from a long time.
yathA svapne yathA dIrgha.kAla.dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व.पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva.pattane ||3|21|55||
.
yathA svapne .* as in dream . *
yathA dIrgha.kAla.dhyAne .* as in lengthy meditation . *
yathA bhrame – *as in delusion . *
yathA ca sati .* as too in real Being . *
saMkalpe .* in a Concept . *
yathA gandharva.pattane * . as in Gandharva.Town *
*... *
*vlm. ... as in your sleep, in your protracted meditation, insensibility,
fancies and reveries.
*vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning
your unconsciousness to fancies and reveries.
lengthy meditation . *yathA bhrame – *as in delusion . *yathA ca sati .*
as too in real Being . *saMkalpe .* in a Concept . *yathA
gandharva.pattane * . as in Gandharva.Town ... *
वासना.तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA.tAnavam nUnam yadA te sthitim eSyati |
तदा आतिवाहिको भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
.
*when*
*all the Vaasanaa.Conditioning is thinned*
*then*
*will that state arise in you*
*:*
*the subtle AtivAhika, the hyperTraveler*
*will again enter embodiment*
*.*
*vwv.779/56. When the thinness of the mental impressions will certainly
the body.
*when/where*. te.*for.**you. to a* sthiti.*state/situation**.xx.*m eSyati.
*will.be.going* . tadA.*then/there*. *Âti.vaahika Traveler*:
bhAva.*State/Feeling
. *punar.*again.* eSyati.*will.be.going* . dehake *– in the body. *
*Liilaa said—*
आतिवाहिक.देहत्व.प्रत्यये घनताम् गते ।
AtivAhika.dehatva.pratyaye ghanatAm gate |
ताम् अवाप्नोत्य् अयम् देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
.
ghanatAm gate |
tAm_avApnoti_ayam deha:
dazAm Aho vinazyati * .* *x *
*. *
*with realization of the Traveler* body*
*when it becomes a thickening cloud*
*when this embodiment*
*gets that state*
*O*
*it must become destroyed*
*! *
AtivAhika.dehatva.pratyaye ghanatAm gate | tAm_avApnoti_ayam deha:_dazAm
Aho vinazyati
*x *
*. *
* AtivAhika . N. of the subtle body (or liGga.zarIra). "When the physical
body is cast off, the soul moves with a subtle body <Ativahika.zarIra>
unconsciousness during death, the soul invested with the subtle body made
up of desires becomes conscious of the world into which it is born. This
process continues till the soul attains liberation in the realisation of
y3.019.026 …
यद् अस्ति नाम तत्रैव नाश.अनाश.क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza.krama: bhavet |
वस्तुतो यच् च न अस्त्य् एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
.
na_asti_eva nAza: syAt tasya kIdRza: *x *
*. *
*what "exists" even there*
*becomes perishing or unperishing in its course,*
*so really*
*—**of what then does not exist at.all**—*
*how would there be destruction of it*
*?*
*vwv.1458/58. There could be the course of destruction or the opposite only
which does not at all exist in fact?
rajjvAm sarpa.bhrame naSTe satya.bodha.vazAt sute |
सर्पो न नष्ट उन्नष्टो_वा इत्य् एवम् का एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
.
satya.bodha.vazAt sute |
sarpa:_na naSTa* unnaSTa:
vA_iti_evam kA_eva sA kathA * .* *x *
*. *
*in a rope*
*when the snake.delusion disappears*
*because of realizing what is So*
—
*daughter,*
*the snake is not 'destroyed' nor 'undestroyed'*
*so what is it and how is it*
*?*
*vwv.1459. Daughter! When the delusion of a snake in a rope has disappeared
as, "the snake has not disappeared; or possibly it has disappeared"?
destroyed? Nothing is "removing" the snake, you just don't see what was not
यथा सत्य.परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा आतिवाहिक.ज्ञानाद् दृश्यते न आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
.
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika.jJAnAt
dRzyate na_Adhibhautika: *x *
*. *
*as*
*thru real understanding*
*in the rope*
*the snake is not seen*
*thus*
*thru the Knowledge of the subtle body*
*the gross body is not seen*
*.*
*vwv. As the snake is not seen in a rope on account of the thorough
of the knowledge of the subtle.
spiritual body, dispels the misconception of its materiality.
kalpanA_api nivarteta kalpitA yadi kena.cit |
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
.
*creative Imagining*
*is not to be rejected,*
*if it is the imagination of*
*someone*
*.*
*a stone*
*exists indeed,*
*though it was never here at.all*
*.*
kalpanA_api nivarteta x
kalpitA yadi kena.cit x
sA zilA samapAstA_eva x
*x *
*. *
*kalpanA *
*nivarteta *
*kalpita *
*samapAstA *
अस् #as .> #apAs – apa.as .> #*apAsta *. thrown off, set aside • driven
~KDM. This stanza is to be read along with the previous stanza. sA zila
that stone representing the jada vizva, samapAsti [typo—samapAst or
*AS. If by someone (yadi kenacit) the created imagination (kalpitA_api
stone (sA samapAstA iva zilA) which does not ever exist in the first place
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
.
param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre
*. *
*'in the Supreme,*
*the Supreme,*
*overflowing from the Supreme,*
*as this embodiment *
*abides'*
*.*
*this truth,*
*blessed lady,*
*is*
*what we see*
*but you do not perceive*
*.*
~AB. pareNa brahmaNA ''pUrNam idam dehAdi.koza.paJcakam … '[by the Supreme
*brahman*] is overwhelmed this material body.sheath' . y3021.062 Comm.
आदिसर्गे भवेच् चित्त्वम् कल्पनाकल्पितम् यदा ।
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक.सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka.sattvam dRzyam avekSate ||3|21|63||
.
*when*
*at the beginning of Creation*
*effective.**Consciousness*
*has come.to.be <http://come.to.be> unimagined imagining*
*then **thru **that One* *effective reality*
*it beholds a Percept*
*.*
**vlm.3.21.63. In the beginning when the intellect..chit, is engrossed with
the imagination of the mind..chitta, it loses thenceforth its sight of the
only one object (the unity of God).*
कॢप् #klRp . #*kalpita .* made, artificial • invented, [pretended] •
perceptually imagined. .
AkhyAyika.AkhyAna.zatai:_dRSTAntai:_dRSTi.kalpitai: |
tathA_itihAsa.vRttAntai:_veda.vedAnta.nizcayai: ||4|51|32||
* Adi.sarge . *at the beginning of Creation . *bhavet . *there would become
– *cittva*.effective.**Consciousness**.*m – kalpanA.*Imagining*.kalpita
*.imagined/conceived.*m . Â . kalpanA.akalpita.*unimagined/unconceived.*m .
yadA.*when* = tadA.*then* . tatas.*therefore/@that*: . prabhRti
*.beginning.with=Adi.*eka.*only/one*.sattv*.effective reality.*am. dRzya.
*Sight/Percept.*am avekSate*.regarding/overseeing *
*Liilaa** said— *
एकस्मिन्न् एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
.
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve
*. *
*in this onewhere of perfect peace,*
*out of the bounds of place and time,*
*when we know the Supreme Thatness,*
*how, then, does delusion arise*
*?*
*vlm.64 lIlA_asked, "But how can imagination trace out anything in that
an undistinguishable mass?"
an undistinguishable mass?"
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
satyatvam ca yathA svapna.saMkalpa.nagara.AdiSu ||3|21|65||
.
kaTakatva*.bracelet condition.*m . yathA*.so/in.this.way – **in* hema.
*gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way –
*ambhasi*.in.water
.*
satyatva*.reality.*m ca.*and.too *. yathA*.so/in.this.way – *svapna.*dream*
*.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.*beginning.with/&c.s*u
*. *
*vlm. Like the bracelet in gold, waves in water, the show of truth in
*gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way –
*ambhasi*.in.water
.* satyatva*.reality.*m ca.*and.too *. yathA*.so/in.this.way – *svapna.
*dream**.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.*beginning.with/&c.s*
u
*. *
न अस्त्य् एव सत्य् अनुभवे तथा न अस्त्य् एव ब्रह्मणि ।
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
*. *
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
.
*it's not at.all a real experience,*
*just.as <http://just.as> not in the brahman Immensity;*
*it is an imagination apart from That Self because of its immeasurability*
*. *
*vlm.3.21.66. As all these vanish on the right apprehension of them, so the
"it", The Immensity; Deva=God. jd} are all nothing whatever.
precious stone for a pebble.
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
a.kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
.
yathA na_asty ambare pAMsu:
pare na_asti tathA kalA |
idam ekam ajam tatam *x *
*. *
*as there is not dust in the sky,*
*tho it seems so,*
*so the Supreme has is no attribute*
*—is without the division of sense.objects—*
*at peace, this one unborn expanse*
*.*
*vlm.3.21.67. As there is no dust in the sky, so there can be no ascribing
*sv.67 62.70 For, I see even this my body as consciousness. You do not, for
precious stone for a pebble.
MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying on,
putting on Siz. iii, 5; (according to Mall. also letting loose, shedding,
<Amocanam avamocanam vA); the state of being provided with or having
bAlar.; calculation Jyot.
"concerned with, belonging to, intently engaged on"; viSaye, with tasya or
in comp. "in the sphere of, with regard or reference to"; atra viSaye,
"with regard to this object"); room for (tasya); an object of sense (these
are five in number, the five <indriya>, or organs of sense having each
their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf.
"odour" for the nose: and these five viSayas are sometimes called the guNas
or "properties" of the five elements, ether, air, fire, water, earth,
respectively; the esoteric number "five"; anything perceptible by the
senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an
object (as opp. to "a subject"); (in phil.) the subject of an argument,
category, general head (one of the 5 members of an adhikaraNa [q.v.], the
other 4 being <vizaya> or <samzaya>, <pUrvapakSa>, <uttarapakSa> or
<siddhAnta>, and <samgati> or <nirNaya>); (in gram.) limited or restricted
sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject
of a comparison (e.g. in the comp. "lotus.eye" the second member is the
यद् इदम् भासते किम्चित् तत् तस्य एव निरामयम् ।
yat idam bhAsate kimcit tat tasya_eva nirAmayam |
कचनम् काचकस्य इव कान्तस्य अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
.
kacanam kAcakasya_iva kAntasya_atimaNe:_iva *x *
*. *
*whatever shines as*
*this*
*is only the formationless*
*That*
*like the Projection of a crystal*
*as from a lovely super.wishing.stone*
*.*
~jd. all of the readings below fail to account for nirAmaya, which some
#mA .> #mi .> #*maya –m..* N. of an #asura असुर (the artificer or architect
of the #daitya.s दैत्यs, also versed in magic, astronomy and military
science) mbh.&c. •• #*Amaya* – a making • disease • #*nirAmaya* – without
disease • but also without a making, A.maya, an applied formation. •
tat.kSayA*t z*amam AyAti draSTR.dRzya.dRg=*Amaya*: | tat.sattAyAm udet*i i*yam
saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthit*o a*smi sarva.sampUrNa:
sampann*o a*smi nirAmaya: | y7202.008, and *passim* elsewhere, usually with
from a superior gem.
reflection of it . *brahman* (tat tasya eva kacanam) like the shining of a
(atimaNeH).
quality itself.
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
bhrAmitA: kena nAma_api dvaita.advaita.vikalpanai: ||3|21|69||
.
etAvantam ciram kAlam
ete devi vayam vada |
bhrAmitA: kena nAma_api
*. *
*for such a long time, are these,*
*goddess*
*.*
*tell us*
*who've been deluded*
*—**whatever for?—*
*with these dual/nondual.distinctions*
*!*
*vlm.3.21.69. Lilá said:..If it is so at all times, then tell me, O
diversity to His nature.
अविचारेण तरले भ्रान्ता असि चिरम् आकुला ।
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
अ.विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a.vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
.
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
a.vicAra: svabhAva~uttha: sa:_vicArAt vinazyati *x *
*. *
*without constant vicAra Enquiry, you're ever overwhelmed with delusion.*
*nonEnquiry comes naturally; but when you enquire, delusion is destroyed*
*.*
*vlm.3.21.70. The goddess replied:..It was your want of reason that has led
natural bane of mankind, and requires to be remedied by your attending to
reason.
precious stone for a pebble.
avicAra:_vicAreNa nimeSAt eva nazyati |
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
.
instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
within avidyA_eSA na vidyate . ignorance thus is not known
*nonEnquiry is instantly ended by Enquiry;*
*and thus this Suchness appears within;*
*and thus this not.knowing is not known*
*. *
*vlm. ... reason takes the place of ignorance ... *sv. ... dispelled by
wisdom and enquiry....
*vlm.3.21.71. When reason takes the place of the want of reason, it
former darkness.
instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
within avidyA_eSA na vidyate . ignorance thus is not known
तस्मान् न एव अविचारो ऽस्ति न आविद्या अस्ति न बन्धनम् ।
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो ऽस्ति निर्.आबाधम् शुद्ध.बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat ||3|21|72||
.
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat *x *
*. *
*and thus there is no Enquiry at.all*
*—*
*there is no avidyA.Nescience,*
*and there is no bondage,*
*no mokSa.Freedom*
*:*
*untroubled pure bodha.Realization is this world*
*.*
*sv.72 There is neither unwisdom, nor ignorance; neither bondage, nor
which is undisturbed.
unobstructed liberation and pure understanding in this world.
etAvantam yadA kAlam tvayA_etan na vicAritam |
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
.
etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam
*. *
*so long as you did not enquire into these things,*
*then you were not awakened:*
*you yourself were a delusion, like an empty crowd*
*. *
*vlm.3.21.73. As long as you had remained withoat reasoning on this
adya.prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना.तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA.tAnavam bIjam patitam tava cetasi ||3|21|74||
.
adya.prabhRti buddhA_asi x
vimuktA_asi vivekinI x
vAsanA.tAnavam bIjam patitam tava cetasi *x *
*. *
*now *
*and *
*henceforward *
*you *
*are awake,*
*you *
*are released,*
*a discerning vivekI*
*:*
*the seed *
*that weakens the vAsanA Conditioning*
*is planted in your Awareness.*
*vlm. ... the seeds for the suppression of your desires, are sown in your
heart.
आदाव् एव हि न उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra.nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
.
na.*not*. utpanna.*produced/outfall*.m .
*a *dRzya.*Sight/Percept.*.m – *called the Samsaara.Convolution* .nAmakam |
yadA.*when* –
tadA.*then* –
katham.*¿how*. tena.*by/with.that* .
vAsyante vAsanA_api kA *x *
*. *
*but when the percept that we call 'saMsAra' has not appeared,*
*then how, therefore, do those vAsanAs abide, and just what are they*
*? *
*vlm.3.21.75. At first neither was this visible world presented to you nor
have you herein?
atyanta.abhAva.sampattau draSTR.dRzya.dRzAm mana: |
एक.ध्याने परे रूढे निर्विकल्प.समाधिनि ॥३।२१।७६॥
eka.dhyAne pare rUDhe nirvikalpa.samAdhini ||3|21|76||
.
*when there is the befalling of boundless unBeing*
*for the perceiver.percept.perception,*
*mana:Mind*
*is perfectly seated in Unitive Meditation*
*.*
atyanta.abhAva.sampattau x
draSTR.dRzya.dRzAm mana: x
eka.dhyAne pare rUDhe x
nirvikalpa.samAdhini
*. *
#samAdhi .> #nirvikalpasamAddhi – *nirvikalpa.samAdhi* –
nir.vikalpa=sama.Adhi – nir.vi.kalpa=sama.A.dhi –
without.dif.ference=Same.over.thought
*vwv. ... the complete absence of the knower, the known and the knowing,
ascends in single.pointed concentration to highest nirvikalpa samadhi. *AS.
I agree with you!
वासनाक्षय बीजे ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya.bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
.
kimcit aGkurite hRdi x
*not* kramAt . kramAd na *but* kramAn
na udayam eSyanti .* not to a rise they go . *
rAga.dveSa.AdikA_dRza: *. *
*. *
*when *
*the Vaasanaa.seed is weakened*
*while *
*something that's still sprouting in the Heart*
*thereafter *
*it will not arise *
*as love&hate in the seer*
*...*
*vwv.1806.7.8.y3.21.76.77.78. When the mind, on the accomplishment of the
highest meditation on the One Consciousness and when the seed of
destruction of mental impresdsions has sprouted to a certain degree in it,
the perceptions of love, hate and the like will not rise in the heart in
the course of time.
and this becoming of the saMsAra will also be uprooted; and you will soon
abide in the nir.vikalpa samAdhi.
saMsAra.sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प.समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa.samAdhAnam pratiSThAm alam eSyati ||3|21|78||
.
saMsAra.sambhava:_ca_ayam
nirmUlatvam *to a condition of rootlessness* upaiSyati |
nirvikalpa.samAdhAnam
pratiSThAm alam eSyati *x *
*. *
*and this very becoming of the saMsAra.Convolution will be uprooted*
*& *
*you will soon abide in the nirvikalpa samAdhi*
*.*
*vwv.1806. *This springing up of worldly existence will also attain to a
*vlm.3.21.78. This springing up of worldly existence will also attain to a
will completely attain to stability. Then the impression of the world will
be utterly effaced from the mind, and an unshaken anasthesia will overtake
you all at once.
upaiSyati . will become uprooted pratiSThAm nirvikalpa.samAdhAnam . abiding
in nir.vikalpa samAdhi alam eSyati . you'll get.to soon enough
विगत.कलन.कालिमा.कलङ्का
vigata.kalana.kAlimA.kalaGkA
गगन.कलान्तर.निर्मल.अम्बरेन ।
gagana.kalAntara.nirmala.ambarena |
सकल.कलन.कार्य.कारण.अन्त:
sakala.kalana.kArya.kAraNa.anta:
कतिपय.काल.वशाद् भविष्यसि इति ॥३।२१।७९॥
katipaya.kAla.vazAt bhaviSyasi_iti ||3|21|79||
.
*free from the awful stain of wickedness and all such faults,*
*purified in the purifying sky,*
*entirely done with all the conditions of cause and effect*
*and free from the power of time*
*:*
*that is how you will be*
*.*
*AS. After the passage of some time, you, with all the darkness of creation
receded, having gone to the pure state beyond all manifestations into the
space, will be at the end of all the cause.effect relations of creation.
*jd. vigata.kalana.kAlimA.kalaGkA_an astray.effect.awful=stain
gagana.kala.antara.nirmala.ambanena by the
sky.moment.interior.immaculate.ambana ??? tho all three editions say
<ambana> I am reading <ambara> sakala.kalana.kArya.kAraNa.anta: .
combined.Affect.Effect.cause.ended katipaya.kAla.vazAd . by
certain.time.force bhaviSyasi iti . you will be iti > ... ||3|21| . [(sss
firmament of heaven, freed from the concatenation of all causes and their
consequences for evermore.
gone. ambana I also did not find anywhere, and take it as “support”... *AS.
There is a root amb means to go. So ambana might mean going. I see an
incorrect fix from ne to re. *jd. ambana is the received reading; but note
that MW's only citation is "Lex." the only difference is between the going
and the sky in which it is gone.
*AS. kalana is probably best translated as creation. I would not translate
receded (vigatakalanakAlimAkalaGkA), having gone to the pure state beyond
*sv.79 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor
from the links of all causes and their effects for evermore.
tying on, putting on; (according to Mall. also letting loose, shedding,
<Amocanam avamocanam vA>); the state of being provided with or having;
*gagana.kala.antara.nirmala.ambanena
*by the sky.moment.interior.immaculate.ambana* ???* tho *all three editions
say <ambana> I am reading <ambara> sakala.kalana.kArya.kAraNa.anta: .
combined.Affect.Effect.cause.ended katipaya.kAla.vazAd . by
certain.time.force bhaviSyasi iti . you will be iti > ... ||3|21| . [(sss
*o*ॐ*m*
.
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Complete YVFiles
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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:
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
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, May 5, 2019 at 9:11 PM jivadas <das....@gmail.com> wrote:
>
>
> DAILY READINGS mn 6 May, 2019
>
> fm5059 2.my06 su.raghu's REPOSE .z38
>
>
> https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
>
> fm7073 3.my04..06 Evolution in Other Words .z59
>
>
> https://www.dropbox.com/s/c9vwnptnh8vqj7v/fm7073%203.my04..06%20Evolution%20in%20Other%20Words%20.z59.docx?dl=0
>
> fm3022 1.my06-07 Waking and Dream .z33
>
>
> https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
>
>
>
>
>
> fm3021 1.my02-05 Running the Traveler .z79
>
>
> https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *Running the Traveler*
>
>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
>
>
>
>
> *The Goddess said—*
> प्रतिभान्ति जगन्त्य्_आशु मृति-मोहाद् अनन्तरम् ।
>
> pratibhAnti jaganti_Azu mRti-mohAt anantaram |
>
> जीवस्य_उन्मीलनाद् अक्ष्णो रूपाणि_इव_अखिलान्य्_अलम् ॥३।२१।१॥
>
> jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
>
> .
>
> pratibhAnti jaganti_Azu
>
> mRti-mohAt anantaram |
>
> jIvasya_unmIlanAt akSNa:
>
>
> *. *
>
> *the worlds *
>
> *quickly project*
>
> *next*
>
> *: *
>
> *after the death-delusion*
>
> *as*
>
> *after the opening of the Living.jIva's eyes*
>
> *all forms appear*
>
> *...*
> ~vwv. ... as visible objects (appear) by the opening of the eyes.
>
> ~vlm.p.1. Soon after death occasions the lack of physical senses, the
> sight of the world appears to the soul as if he were seeing it with open
> eyes when he was living.
>
>
>
> 02
>
> दिक्-काल-कलना.आकाश-धर्म-कर्म-मयानि च ।
>
> dik-kAla-kalanA.AkAza-dharma-karma-mayAni ca |
>
> परि.स्फुरन्त्य्_अनन्तानि कल्पान्त-स्थैर्यवन्ति च ॥३।२१।२॥
>
> pari.sphuranti_anantAni kalpAnta-sthairyavanti ca ||3|21|2||
>
> .
>
>
> pari.sphuranti_anantAni *x*
>
> kalpAnta-sthairyavanti ca *x *
>
> *. *
>
> *all *
>
> *the directions,*
>
> *their moments of place & time, constructs of custom & karma *
>
> *: *
>
> *these*
>
> *spring.forth as.if eternal and elemental till Doomsday*
>
> *. *
> ~vwv.935. Then, infinite things spring up all round, (such as) the
> apprehension of space [jd: it is not AkAza.Space but deza.Place, a location
> somewhere in the four quarters of the world.] = and time, the sky, things
> full of characteristic properties and actions and (objects) having
> stability till the end of the world.
>
> ~vlm. ... with the cycle of its seasons and times...
>
> ~vlm.p.2 Before him is presented the circle of the sky and its sides with
> the cycle of its seasons and times. He is shown the deeds of his pious and
> mundane acts, as if they were to continue to eternity.
>
>
>
> 03
>
> न_अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य्_अपि ।
>
> na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
>
> तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
>
> tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
>
> .
>
>
> *being recalled in an instant *
>
> *is as real as your death in a dream*
>
> *. *
>
> na_anubhUtam
>
> *not experienced *
>
> na yat dRSTam
>
> * not what is seen *
> tat.maya-akRtam
>
> tat.maya-AkRtam
>
> tat_mayA_akRtam
>
> tat_mayA_AkRtam
>
> iti_api
>
>
> *that by.me <http://by.me> undone\formed *
>
> tat kSaNAt
>
> *from an instance of that*
>
> smRtitAm eti
>
> *to a state of memory going *
>
> svapne sva.maraNam yathA
>
> *as Ur.own death in a dream *
>
> *. *
> ~vlm. ... like the sight of his own death in a dream, as if they were the
> prints in his memory.
>
> ~vlm.p.3 Objects never before seen or thought of also offer themselves to
> his view, like the sight of his own death in a dream, as if they were the
> prints in his memory.
>
>
> xx*3.21.1 *02 03
>
>
> 04
>
> भ्रान्तिर् एवम् अनन्ता_इयम् चिद्व्योम-व्योम्नि भासुरा ।
>
> bhrAnti: evam anantA_iyam cit.vyoma-vyomni bhAsurA |
>
> अपकुड्या जगन्_नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
>
> apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
>
> .
>
>
> *this*
>
> *is*
>
> *boundless delusion*
>
> *—*
>
> *a radiantly Conscious space in Space*
>
> *.*
>
> *since*
>
> *it has no wall*,*
>
> *this 'World City' is an imaginary place*
>
> *.*
> bhrAnti:_evam anantA_iyam x
>
> cid.vyoma-vyomni bhAsurA x
>
> apa.kuDyA jagat nAmnI x
>
> * 'kudya Wall' is a frequent metaphor for the barrier of perception.
>
> ~vwv. Thus, this delusion, shining in the sky that is the space of
> Consciousness, is endless. It is an inferior wall called the world (in the
> endless space of Consciousness) and is a city of the nature of fancy.
>
> ~vlm.p.4 But the infinity of objects appearing in the empty sphere of the
> non-physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere
> illusion, and the baseless city of the world, like a castle in the sky, is
> only the creation of imagination.
>
>
>
> 05
>
> इदम् जगद् अयम् सर्गः स्मृतिर् एव_इति जृम्भते ।
>
> idam jagat ayam sarga: smRti: eva_iti jRmbhate |
>
> दूर-कल्प-क्षण.अभ्यास-विपर्यास.एक-रूपिणी ॥३।२१।५॥
>
> dUra-kalpa-kSaNa.abhyAsa-viparyAsa.eka-rUpiNI ||3|21|5||
>
> .
>
> idam jagat
>
>
> ayam sarga: smRti:_eva_x
>
> iti jRmbhate *x*
>
> dUra-kalpa-kSaNa.abhyAsa-viparyAsa.eka-rUpiNI *x *
>
> *. *
>
> *this world *
>
> *& *
>
> *this creation of it *
>
> *: *
>
> *mere memory*
>
> *s p r e a d s o u t*
>
> *thru the practical knowing of one form diversified*
>
> *. *
> * in Place, Time, and karma
>
>
>
> 06
>
> न_अनुभूता_अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
>
> na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
>
> पूर्व-कारण-रिक्ता_एव चिद्रूपा_एव प्रवर्तते ॥३।२१।६॥
>
> pUrva-kAraNa-riktA_eva cit.rUpA_eva pravartate ||3|21|6||
>
> .
>
>
> *this vision is not a formed duality *
>
> *: *
>
> *even without a Prior Cause *
>
> *the Conscious-Form thus proceeds*
>
> *. *
> na_anubhUtA_anubhUtA ca jJapti:_ittham dvi.rUpiNI | pUrva-kAraNa-riktA_eva
>
> *. *
> ~sv. Not as one experience and then another is this understanding
> two-formed: without prior cause the cit-Form thus arises.
>
> ~vlm.p.6 Therefore knowledge based upon previous memories or otherwise is
> of two kinds, and things known without their cause are attributed to Divine
> Intelligence.
>
> ~vlm..... knowledge based upon previous memories or otherwise is of two
> kinds, and things known without their cause are attributed to Divine
> Intelligence.
>
> ~AS. ... the experiences described above. Some are memories, though not
> currently being directly experienced while others are current perceptions
> of the world. Both arise without direct cause and hence are of the nature
> of cit. Thus, all knowledge at this stage of life whether as memory or
> experience is cit.
>
> xx04 05 06
>
>
>
> 07
>
> न_अनुभूते_ऽनुभूतत्व-संविद् अन्तर् उदेत्य्_अपि ।
>
> na_anubhUte_anubhUtatva-samvit antar udeti_api |
>
> स्वप्न-भ्रम.आदाव्_अन्यस्मिन् पितरि_इव पितुः स्मृतिः ॥३।२१।७॥
>
> svapna-bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
>
> .
>
>
> *although awareness of experience arises elsewhere*
>
> *as dream-delusion*
>
> *(a father in the memory of his father)*
>
> *.*
>
> na_anubhUte *x*
>
> anubhUtatva-samvid x
>
> antar udeti_api *x*
>
> svapna-bhrama.Adau x
>
> anyasmin pitari_iva pitu: smRti: *x *
>
> *. *
> *AS. Even in a thing that is not experienced, a feeling of having
> experienced arises; as if by a confusion in a dream or as remembering our
> father in some other father. This is the feeling of deja vu being
> described!
>
> ~vlm.p.7 We are also conscious of thoughts that we have not thought of
> before in our minds, such as we often have in our dreams. Another may
> remind us of our deceased parents, so we think of them.
>
> ~vlm.7 We are also conscious of thoughts that we have not thought of
> before in our minds, such as we often have in our dreams. Another may
> remind us of our deceased parents, so we think of them.
>
>
>
> 08
>
> कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा-मात्रम् एव सत् ।
>
> kadAcit smRtitAm tyaktvA pratibhA-mAtram eva sat |
>
> भाति प्रथम-सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
>
> bhAti prathama-sargeSu rUpeNa tat.anukramAt ||3|21|8||
>
> .
>
>
> *having.abandoned\excepted *
>
> smRtitA*.the State.of.Memory-*m tyaktvA*.*
>
> *the* *Projection/Reflection.**mode-*m
>
> eva.*very**/only *–
>
> sat.*being.So/real*- bhAti.*shines/appears *
>
> *in these *prathama.*at.first-*sarga.*creations **eSu *
>
> *by/with.form thru* *the following process*
>
> *: *
> *vlm. ... as in the first creation or discovery of a thing, which
> afterwards is continued by its memory.
>
> its memory.
>
>
> - *pratibhA*.screenProjection\mirrorReflection-*mAtra.*measure**/mode**-*m
> eva.*very**/only *- sat.*being.So/real*- bhAti.*shines/appears *– *in
> these *prathama.*at.first-*sarga.*creations **eSu **–* rUpeNa.*by/with.form
> - from/thru *tatanukramAt * -* *the following process*
>
>
> 09
>
> दृश्यम् त्रि.भुवन.आदि_इदम् अनुभूतम् स्मृतौ स्थितम् ।
>
> dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
>
> केषाञ्चित् तन्वि केषाञ्चिन्_न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
>
> keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
>
> .
>
>
> *: *
>
> *this *
>
> *experienced, existing in the* *Memory *
>
> *for someone whether in a body or not *
>
> *: *
>
> *experienced in* *Memory it exists*
>
> *. *
>
> **AS. In some peoples' memories, the experienced worlds and other things
>
> *~vlm. According to some, those visible worlds are said to have remained
> were no pre.existent notions of these in the mind of God. *{jd. this is
> truly the invisible God, because He does not appear in the text.} *
>
> this - *anubhUta.*perceived/experienced-*m *in* smRti.*Memory.xx-*au
> sthita*.xx-*m *- *keSAmci*.of.whoever-*t tanvi*.in.body-* keSAmci
> *.of.whoever-*t - na.*not*- anubhUta.*perceived/experienced-*m smRtau.*in*
> .*Memory-* sthita.*existent/**situate*
>
> *x*
> xx07 08 09
>
>
>
> 10
>
> प्रतिभासत* एव_इदम् केषाञ्चितत् स्मरणम् विना ।
>
> pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
>
> चिदाणूनाम् प्रजेशत्वम् काकतालीयवद्यतः ॥३।२१।१०॥
>
> cit.aNUnAm prajA.Izatvam kAkatAlIya-vadya.ta: ||3|21|10||
>
> .
>
>
> *without anyone's remembering*
>
> *:*
>
> *for **Conscious.Atoms*
>
> *the Lordship of the people comes** like the fall of the Crow's Coconut*
>
> *.*
> *sv.10 There is another which is not based on memory of past experience.
> This is the fortuitous meeting of an atom and consciousness which is then
> able to produce its own effects.
>
> *vlm. ... the production of a sudden, fortuitous combination of
> intelligence and atomic principles (kAkatAlIya samyoga).
>
> *AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying
> which has a definitive implicated meaning which is usually not clear just
> from the words, but becomes clear from convention. kAka is a crow and tAla
> refers to the Palmyra tree which has big heavy fruit similar to the
> coconut. Imagine an event when a crow sits on a tAla tree and accidentally
> dislodges one of its fruit. Then the fruit falls on the head of a person
> sitting underneath and kills him. This event comes totally by chance,
> neither the crow nor the tree nor the person have any related intentions or
> thoughts. Thus ... "by chance known as the crow-coconut principle"... The
> cit does not have a "prior" memory of having created jIvas, it just
> happens!
>
> falling unexpectedly at the moment of the alighting of a crow and killing
> it—or in other versions, killing a passerby), unexpected, accidental; some
> would say "random". this nyAya.Example is "passim", appearing often in
> yv.FM.)
>
> the *smaraNa*.remembering/recollection-* vinA.*without* | *of* cidaNU*.*
> *Conscious.Atoms**-*nAm prajezatvam – *the Lordship of the people - * kAkatAlIya.vadya.tas
> -* like the example of the Coconut Crow - *
>
>
> 11
>
> अत्यन्त-विस्मृतम् विश्वम् मोक्ष* इत्य्_अभिधीयते ।
>
> atyanta-vismRtam vizvam mokSa: iti_abhidhIyate |
>
> ईप्सित.अनीप्सिते तत्र न स्त: काचन कस्यचित् ॥३।२१।११॥
>
> IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
>
> .
>
> atyanta-vismRtam vizvam
>
> mokSa_iti_abhidhIyate |
>
> IpsitA-an.Ipsite
>
> IpsitAn Ipsite
>
> tatra na sta:
>
>
> *. *
>
> *the boundlessly-forgotten **vishva.Universe*
>
> *is known as*
>
> *mokSa.Freedom*
>
> *. *
>
> *whether there's desire or absence of desire, *
>
> *it is not anyhow of anything*
>
> *.*
> ~vlm. ... liberation ... cannot be had if consciousness is attached to
> what is desirable or is adverse...
>
>
>
> 12
>
> अत्यन्त.अभाव-सम्पत्तिम् विना_अहन्ता जगत्-स्थितेः ।
>
> atyanta.abhAva-sampattim vinA_ahantA jagat-sthite: |
>
> अन्.उत्पादमयी ह्य्_एषा न_उदेत्य्_एव विमुक्तता ॥३।२१।१२॥
>
> an-utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
>
> .
>
>
> *the befalling of boundless unbeing*
>
> *the "I"-ness of the world-state*
>
> *is really an unarisen mode*
>
> *and the state of becoming.Free does not arise*
>
> *. *
> atyanta.abhAva-sampattim vinA_ahantA jagat-sthite: | an~utpAda.mayI hi_eSA
> na_udeti_eva vi.muktatA
>
>
> *. *
> ~vwv.1809.y3.21.12. This liberated nature, consisting of the
> non.appearance of the states of ego and the world, does not at all arise
> without the accomplishment of the complete non.existence (of the objective
> world).
>
> ~AS. While the ego-world survives (ahamtA.au_sthiteH) without the
> realization of its illusory nature (atyantAbhAvasampattim vinA), the
> liberation (vimuktatA) has indeed no chance of arising (anutpAdamayI hi
> eSA) and does not arise (na udeti).
>
> escape by sheer luck(:-)) BTW, this is the instance of the absolute
> genitive (sata: SaSThI). *
>
> *jd. this shloka is a typical example of V's love of jargon, and the
> saMskRta tendency to leave the definitions till later.
>
> * Technical Terms (the "jargon" of YV) are listed in
>
>
> https://www.dropbox.com/s/h3ts1dxryccswh1/0tt.%20TECHNICAL%20TERMS.docx?dl=0
>
> boundless.
>
> *x*
> xx10 11 12
>
>
>
> 13
>
> रज्ज्वाम् सर्प-भ्रम: सर्प-शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
>
> rajjvAm sarpa-bhrama: sarpa-zabda.artha-a.sambhavam sthitam |
>
> अन्.उत्पादम् अयम् त्यक्त्वा शान्तो_ऽपि हि न शाम्यति ॥३।२१।१३॥
>
> an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
>
> .
>
> rajjvAm sarpa-bhrama:
>
> sarpa-zabda.artha-
>
> a-sam.bhavam sthitam |
>
> an.utpAdam ayam tyaktvA
>
>
> *. *
>
> *a *
>
> *rope *
>
> *appears to be *
>
> *a *
>
> *snake*
>
> *only when we misunderstand the right meaning of the word *
>
> *"snake"*
>
> *:*
>
> *till we forgo the error, we may seem peaceful, but we're not at peace*
>
> *. *
> ~vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed
> until the meaning of the word snake, is known to be inapplicable to the
> rope; so no one can have rest and peace of his mind, unless he is convinced
> of the illusive nature of the world.
>
> ~AS. If one discards (tyaktvA) the impossibility (asambhava) of the
> meaning of the word snake arising in a rope which has no reason to arise
> (anutpAdamayam), then the illusion of the snake in a rope, tho subdued
> (zAnta: api) is not completely ended (na zAmyati).
>
> become *together* -> #*sambhava*: #sambhava sam.bhava - being or coming *together
> *... • (ifc. "*made possible by*"; sambhavena, "according to
> agreement, conformity (esp. of the receptacle with the thing received);
> sambhava a. ‑ existing, being. +
>
>
>
> 14
>
> अर्ध-शान्तो_न शान्तो_ऽसौ समेति_अर्थतया पुनः ।
>
> ardha-zAnta:_na zAnta:_asau sameti_arthatayA puna: |
>
> उदेति_एक-पिशाच.अन्ते पिशाचो_ऽन्यो_ह्य्_अ-धीमतः ॥३।२१।१४॥
>
> udeti_eka-pizAca.ante pizAca:_anya:_hi_a-dhImata: ||3|21|14||
>
> .
>
> ardha-zAnta:_na zAnta:_asau sameti_arthatayA puna: | udeti_eka-pizAca.ante
>
> *. *
>
> *somebody only half.at.peace is not at peace*
>
> *:*
>
> *we meet with the same thing again when *
>
> *seeing one pizAca Monster, we meet another just as bad*
>
> *. *
> ~vlm.14 Even with that, a person who is at peace with himself cannot be
> wholly at rest without divine knowledge because, even though he has rid
> himself of the devil of worldliness, the ghost of his inner ignorance may
> overtake him.
>
>
>
> 15
>
> संसारश्_च_अयम् आभोगी परमेव_इति निश्चयः ।
>
> saMsAra:_ca_ayam AbhogI parameva_iti nizcaya: |
>
> कारण.अभावतो भाति यद् इह_आभातम् एव तत् ॥३।२१।१५॥
>
> kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
>
> .
>
> saMsAra:_ca_ayam AbhogI x
>
> param_eva / paramA_iva
>
> iti nizcaya: x
>
> kAraNa.abhAva.ta:_bhAti
>
>
> yat iha_AbhAtam eva tat *x *
>
> *. *
>
> *but this saMsAra is as.if it were the Snake *
>
> *—*
>
> *and certainly it seems to be *
>
> *in the absence of a cause*
>
> *: *
>
> *its shining here is only That*
>
> *. *
> ~DC - saMsara and this world are like great enjoyments, no doubt; that
> which appears from non.existent cause is an appearance only.
>
> ~AS. The word Abhogin also has the meaning of "snakelike". So, this verse
> continues the above analogies. This world is like a snake, without a cause,
> one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this
> is but an illusion (iha AbhAtam eva tat).
>
>
> xx13 14 15
>
>
>
> *Lîlâ said—*
> 16
>
> lil
>
> ब्राह्मण.ब्राह्मणी-रूपे सर्गे कारण-संस्मृतिः ।
>
> brAhmaNa.brAhmaNI-rUpe sarge kAraNa-saMsmRti: |
>
> कथम् अभ्य्.उत्थिता सा_अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
>
> katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
>
> .
>
>
> *in such a creation*
>
> *there is a causal common Memory*
>
> *.*
>
> *how*
>
> *did it spring.forth without its present memorability*
>
> *?*
> brAhmaNa.brAhmaNI-rUpe sarge kAraNa-saMsmRti: | katham abhy.utthitA
>
> *. *
> ~vlm. … without the vestiges of their past remembrance.
>
>
>
>
>
> 17
>
> devi
>
> पितामह-स्मृतिः_तत्र कारणम् तस्य न स्मृतिः ।
>
> pitAmaha-smRti:_tatra kAraNam tasya na smRti: |
>
> पूर्वम् न सम्भवत्य्_एव मुक्तत्वात् पूर्व-जन्मनः ॥३।२१।१७॥
>
> pUrvam na sambhavati_eva muktatvAt pUrva-janmana: ||3|21|17||
>
> .
>
> pitAmaha-smRti:_tatra
>
> kAraNam tasya na smRti: |
>
> pUrvam na sambhavati_eva
>
>
> *. *
>
> *in this case,*
>
> *the Grandfather brahmA's Memory was not the cause*
>
> *: *
>
> *there is no prior cause at.all,*
>
> *because he is Firstborn & Free**
>
> *. *
> * muktatvAt, thru his state of being Free. mukta is usually translated
> "liberated". in FM it is "Free". this is a good example of why I prefer
> this reading. who "liberated" brahmA?
>
> ~vlm.3.21.17. The goddess replied:--Know that Brahma the first progenitor
> of mankind, who was absolute in himself, did not retain any vestige of his
> past remembrance in him.
>
> ~sv.17 SARASVATI said: Indeed, that was due to the thought-form of Brahma,
> the creator. He himself had no hidden thought-forms (memory) for before
> creation there was dissolution and at that time the Creator had attained
> liberation.
>
> ~DC. The cause here was thought of Brahma-creator, because he did not have
> prior memory, since he attained liberation in his former birth.
>
> ~AS. In that case the memory of the Brahma (grandfather - pitAmaha) is not
> the cause, (for it) cannot possibly form before (pUrvam na sambhavati eva)
> due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
>
>
>
> 18
>
> पूर्वम् न सम्भवति_एव स्मरणीयम् इति स्वयम् ।
>
> pUrvam na sambhavati_eva smaraNIyam iti svayam |
>
> पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
>
> padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
>
> .
>
> pUrvam na sambhavati_eva smaraNIyam iti svayam |
>
>
> *. *
>
> *he *
>
> *affects no prior memory at.all*
>
> *—*
>
> *he is himself what is to be remembered*
>
> *.*
>
> *he comes *
>
> *the primal LotusBorn *
>
> *from the state of chaitanya.Conscience**
>
> *. *
> * "Conscience" is here used in its general sense of "inward knowledge", a
> sense of affective feeling which includes but is not limited to "remorse".
> ~vlm. ... his own intelligence (chaitanya) ....
>
> xx16 17 18
>
>
>
> 19
>
> अभूवम् अहम् इत्य्_अन्यः प्रजानाथः प्रजापतेः ।
>
> abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
>
> काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
>
> kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
>
> .
>
> abhUvam aham iti_anya: x
>
> prajA.nAtha: prajA.pate: x
>
> kAkatAlIya-vat ka:.cit x
>
>
> *. *
>
> *"I"*
>
> *have become*
>
> *another Lord among the Forefathers*
>
> *(as with the Coconut Crow, something else becomes a projective Imagining)*
>
> *.*
> ~vlm.3.21.19. The lord of creatures being thus born by chance of his own
> genius or creative power, and without any assignable cause or design on his
> part, reflected within himself "now I am become another and the source of
> creation."
>
> ~sv.19 18-19 At the beginning of this epoch, someone assumes the role of
> creator and thinks "I am the new Creator" this is pure coincidence, even as
> one sees a crow alighting on a palm tree and the cocoanut falling, tho
> these two are independent of each other.
>
> * pratibhAmaya cp. nirAmaya
>
>
>
> 20
>
> एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
>
> evam abhyudite loke na kim.cit na kadA.cana |
>
> क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
>
> kva.cit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
>
> .
>
> evam abhyudite loke na kim.cit na kadA.cana | kva.cit abhy.uditam nAma
>
> *. *
>
> *so *
>
> *when it is not anyhow arisen in this world*
>
> *not anything wherever *
>
> *can be called "arisen",*
>
> *it's entirely set in the Consciousness-sky*
>
> *.*
> ~vlm. Whatever is thus born of itself, is as it were nothing and never
> produced at all, but remained as the absolute intellect itself in
> chin-nabhas.
>
>
>
> 21
>
> द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
>
> dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
>
> कार्य-कारण-भावो असाव्_एक* एव चिद्.अम्बरे ॥३।२१।२१॥
>
> kArya-kAraNa-bhAva:_asau_eka* eva cid.ambare ||3|21|21||
>
> .
>
> dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
>
> *. *
>
> *the cause*
>
> *of the two sorts of Memory*
>
> *is*
>
> *the highest state*
>
> *.*
>
> *this condition of cause and effect*
>
> *is only one in the Consciousness-sky*
>
> *.*
> ~vlm.21 The Supreme Being is the sole cause of both types of memories
> (those caused by vestiges of prior impressions, and those produced by prior
> desires). Both conditions of cause and effect are combined in Him in the
> sphere of his consciousness.
>
> xx19 20 21
>
>
>
> 22
>
> कार्यम् च कारणम् च_एव कारणैः सह-कारिभिः ।
>
> kAryam ca kAraNam ca_eva kAraNai: saha-kAribhi: |
>
> कार्य-कारणयोर् ऐक्यात् तद् अभावान्_न शाम्यति ॥३।२१।२२॥
>
> kArya-kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
>
> .
>
> kAryam ca kAraNam ca_eva kAraNai: saha-kAribhi: | kArya-kAraNayo:_aikyAt
>
> *. *
>
> *kArya.Effect *
>
> *& *
>
> *kAraNa.Cause *
>
> *are concurrent *
>
> *& *
>
> *in this unity of cause and effect, not in their absence, is there peace*
>
> *. *
> ~vlm. the knowledge of the union of the cause and effect....
>
>
>
> 23
>
> महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
>
> mahA-cit.rUpam eva tvam smaraNam viddhi vedanam |
>
> कार्य-कारणता तेन स* शब्दो न च वास्तवः ॥३।२१।२३॥
>
> kArya-kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
>
> .
>
> mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya-kAraNatA tena
>
> *. *
>
> *all this is just a form of mahA.chit, the Great Consciousness*
>
> *. *
>
> *know your understanding to be only smaraNa Remembering*
>
> *.*
>
> *this is true*
>
> *: *
>
> *Cause.and-Effect = only words, not reality*
>
> *. *
> ~vlm.3.21.23. Causality and consequence are mere empty words of no
> significance, since it is the recognition of the universal intellect, which
> constitutes true wisdom.
>
> ~sv.23 The one infinite consciousness alone is thought-form or experience:
> there is no cause and effect relationship, these ('cause' and 'effect') are
> only words, not facts.
>
>
>
> 24
>
> एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य्_अपि ।
>
> evam na kim.cit utpannam dRzyam cit=jagat.Adi_api |
>
> चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
>
> cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
>
> .
>
> evam na kim.cit utpannam dRzyam cit=jagat.Adi_api | cid.AkAze cid.AkAzam
>
> *. *
>
> *so *
>
> *there is nothing whatever that is a produced Percept,*
>
> *but only chit.Consciousness as.if it were the world*
>
> *.*
>
> *chit-Space is wholly chit, but situate in your.own.Self*
>
> *. *
> ~vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the
> visible world and the like are Consciousness. The Space of Consciousness is
> only remaining in its own nature which is (ever) the Space of Consciousness
>
> ~vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal
> [dRzyam], or known in the noumenal or intellectual world; but every thing
> is situated within the space of the sphere of the intellect in one's own
> soul.
>
>
> xx22 23 24
>
>
>
> *Lîlâ said—*
> 25
>
> अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
>
> aho nu paramA dRSTi:_darzitA devi me tvayA |
>
> रूप-श्रीर् जागती प्रातः प्रभया_इव_ईक्षण-द्युतिः ॥३।२१।२५॥
>
> rUpa-zrI:_jAgatI prAta: prabhayA_iva_IkSaNa-dyuti: ||3|21|25||
>
> .
>
> aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa-zrI:_jAgatI prAta:
>
> *. *
>
> *O*
>
> *how the supreme Vision is revealed to me, Goddess, by you, *
>
> *and all the wonder of your form is like morning on earth,*
>
> *a radiant sun*
>
> *. *
> ~vlm.p.25 Lîlâ said, "What a wonderful sight you have shown me, O goddess.
> It is as auspicious as morning light and as brilliant as lightning.
>
>
>
> 26
>
> इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
>
> idAnIm aham etasyAm yAvat pariNatA dRzi |
>
> न_अभ्यासेन विना तावद् भिन्धि_इदम् देवि कौतुकम् ॥३।२१।२६॥
>
> na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
>
> .
>
> idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat
>
> *. *
>
> *now *
>
> *since I have assumed this point of view,*
>
> *and that not without hard effort,*
>
> *Goddess,*
>
> *satisfy my curiosity*
>
> *! *
> ~vlm.3.21.26. Now goddess! deign to satisfy my curiosity, until I become
> conversant with it by my intense application and study.
>
> ~vlm.p.26 Now goddess, please satisfy my curiosity until I become
> thoroughly familiar with this knowledge through my intense application and
> study.
>
> ~DC. Now my vision has changed, but yet it requires efforts (to become
> perfect), o devi, please satisfy my curiosity. ~AS. For now (idAnIm), while
> (yAvat) I have not completely grown into this point of view (etasyAm dRzi
> na pariNatA) due to lack of practice (abhyAsena vinA), so please break my
> doubtful curiosity (bhindhi kautukam). • kautuka has many shades of
> meaning, it is essentially curiosity, but can be pleasant or nagging!
>
>
>
> 27
>
> यत्र_असौ ब्राह्मणो_गेहे ब्राह्मण्या सहितो ऽभवत् ।
>
> yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
>
> तम् सर्गम् तम् गिरि-ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
>
> tam sargam tam giri-grAmam naya mAm tam vilokaye ||3|21|27||
>
> .
>
> yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
>
>
> *. *
>
> *take me *
>
> *to that sarga Creation,*
>
> *show me *
>
> *that mountain town *
>
> *where this brAhmaNa dwells in his home,*
>
> *together with his brAhmaNI*
>
> *. *
> ~vlm.p.27 Kindly take me to that that mountainous place where the brAhmaNa
> couple, Vasishtha and Arundhati, lived and show me their house."
>
>
> xx25 26 27
>
>
>
> *The GODDESS said—*
> 28
>
> अचेत्य-चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
>
> acetya-cit.rUpa-mayIm paramAm pAvanIm dRzam |
>
> अवलम्ब्य_इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
>
> avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
>
> .
>
> acetya-cit.rUpa-mayIm
>
> paramAm pAvanIm dRzam |
>
> avalambya_imam AkAram
>
>
> *. *
>
> *it is as a construct of nonconceptual-Conscious-Form *
>
> *that we approach the Supreme Purity*
>
> *. *
>
> *this perceiving body must be abandoned for that immaculate being*
>
> *. *
> ~vlm. If you want to see that sight, you have to be immaculate. You must
> give up your personality and your ego-sense and attain awareness of the
> unintelligible Consciousness within the soul.
>
>
>
> 29
>
> ततः प्राप्स्यस्य्_असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
>
> tata: prApsyasi_a-saMdeham vyoma.AtmAnam nabha:sthitam |
>
> भूमिष्ठ-नर-सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
>
> bhUmiSTha-nara-saMkalpa:_gagana.anta:puram yathA ||3|21|29||
>
> .
>
> tata: prApsyasi_a-saMdeham vyoma.AtmAnam nabha:sthitam |
>
>
> *. *
>
> *thus*
>
> *you will attain without doubt*
>
> *a space-self existing in the sky*
>
> *.*
>
> *the conception of an Earthbound human*
>
> *is like a city in the air*
>
> *.*
> ~vlm. You shall then find yourself in a vacuous atmosphere (vyomátman),
> and situated in the sky (nabhas-nubibus), resembling the prospects of
> earthly men, and the apartments of the firmament (i.e. all nil and void).
>
>
>
> 30
>
> एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
>
> evam sthite tam pazyAva: saha sargam an-argalam |
>
> अयम् तद् दर्शन-द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
>
> ayam tat darzana-dvAre deha: hi parama.argalam ||3|21|30||
>
> .
>
>
> *we see/know it *
>
> saha sargam – *with creation *
>
> *unchecked/unbarred-*m
>
> ayam.*this* - tat.*that*.one –
>
> *in/when the door of presence/perception –* deha.*body*: - hi.*for/since
> -* parama.argalam *– is a bar to the Absolute *
>
> *. *
>
> *thus only in this state will we see it,*
>
> *without obstruction,*
>
> *as a sarga creation*
>
> *: *
>
> *the body is a closed door to that vision *
>
> *& *
>
> *an absolute obstruction*
>
> *. *
> ~vlm.30 In this state we shall be able to see them (the field of another’s
> imagination) with all their possessions and without any obstruction.
> Otherwise this body is a great barrier in the way of spiritual vision.
>
> see/know –* saha sargam – *with creation -* anargala*.unchecked/unbarred-*m
> | ayam.*this* - tat.*that*.one - *in/when *darzana-dvAre – *the door of
> presence/perception –* deha.*body*: - hi.*for/since -* parama.argalam *–
> a bar to the Absolute *
>
> *x*
>
> xx28 29 30
>
>
>
> *Lîlâ said—*
> 31
>
> अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
>
> amunA devi dehena jagat anyat avApyate |
>
> न कस्माद् अत्र मे युक्तिम् कथय_अनुग्रह. अग्रहात् ॥३।२१।३१॥
>
> na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
>
> .
>
> amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim
>
> *. *
>
> *Goddess,*
>
> *by this body*
>
> *another world has been attained*
>
> *. *
>
> *why not this body*
>
> *?*
>
> *tell me the reason why *
>
> *thru*
>
> *the Favour*
>
> *of Your Grace*
>
> *. *
> ~vlm.3.21.31. Lila said:--Tell me kindly, O goddess! the reason, why do we
> not see the other world with these eyes, nor go there with these bodies of
> ours.
>
> ~vlm.p.31 Lîlâ said, "Tell me kindly, O goddess, the reason why do we not
> see the other world with these eyes, or go there with these our bodies."
>
> ~AS: O Goddess (devi), why can the other world not be reached by this body
> (amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the
> reason for it (atra yuktim) because I strongly request this favor
> (anugraha.AgrahAt). The main issue is why can I not go as I am, in this
> body? Why do I have to take a spiritual form to travel? The question comes
> because of verse 30 where the Goddess has declared the body as a great
> obstacle to travel.
>
>
>
> 32
>
> जगन्ति_इमान्य्_अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
>
> jaganti_imAni_a-mUrtAni mUrtimanti mudhAgrahAt |
>
> भवद्भिर् अवबुद्धानि हेमानि_इव_ऊर्मिका_अधिया ॥३।२१।३२॥
>
> bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
>
> .
>
>
> mUrtima*.thickening.to.form-*nti - mudhA-?grahAt * -* *x *
>
> bhavad*.xx-*bhi: - *by/with their **coming.to.be <http://coming.to.be>
> they are* _avabuddh*.understood-*Ani *to.be <http://to.be>* hema.*gold/en*
> -Ani_iva.*like/as.if*-_Urmik*.ring-*A_adhiy*.xx-*A *x *
>
> *. *
>
> *these worlds*
>
> *are without form*
>
> *.*
>
> *taking form*
>
> *thru the grasp of folly*
>
> *by their becoming*
>
> *they are understood as golden*
>
> *like a ring*
>
> *thru want of thought*
>
> *.*
> ~vlm. ... these worlds which are formless, appear as having forms to your
> eyes, as you take the substance gold in its form of a ring.
>
> *मूर्त* *-adj.-* coagulated [= #ghana] • settled into any fixed shape,
> embodied, incarnate. •• #*mUrtatvam* material form, incarnate existence.
> •• #*mUrti* *–f.-* any material embodiment, having definite shape or
> limits [= #Amaya, as in #nirAmaya] *•* an image, idol, statue. •• #mUrti*dhara
> *mUrti-dhara having a body, corporeal, incarnate. •• #*mUrtitvam* - the
> parts. •• #*amUrti* -f.- shapelessness, absence of shape or form • #*mUrtimat
> – *mfn. - having a material form (in fine compositi or 'at the end of a
> compound' = formed of), corporeal, incarnate, personified •-• #*khamUrtimat
> –* having divine or celestial embodiment +
>
>
> 33
>
> हेम्न्य्_ऊर्मिका-रूप-धरे_ऽप्य्_ऊर्मिकात्वम् न विद्यते ।
>
> hemni_UrmikA-rUpa-dhare_api_UrmikAtvam na vidyate |
>
> यथा तथा जगद्.रूपे जगन्_न_अस्ति च ब्रह्मणि ॥३।२१।३३॥
>
> yathA tathA jagat-rUpe jagat na_asti ca brahmaNi ||3|21|33||
>
> .
>
> form of a ring, the condition of "ring" **is.not-* vidyate.*is.*
> *known.to.be-*
>
> *so *
>
> *thus *
>
> *in the *jagat.*world-*rUpa.*form *- *the *jagat.*world too -* na
> *.is.not-*asti *ca* - brahmaNi.*in the.Immens/ity*
>
> *. *
> ~vwv.1546. As there is no ring-nature in gold, tho bearing the form of a
> ring, so also, there is no world in the (Absolute) brahman having the
> appearance of the world.
>
>
> *x *
> xx31 32 33
>
>
>
> 34
>
> जगद् आकाशम् एव_इदम् ब्रह्मैव_इह तु दृश्यते ।
>
> jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
>
> दृश्यते काचिद् अप्य्_अत्र धूलिर् अम्बु-निधाव्_इव ॥३।२१।३४॥
>
> dRzyate kAcit api_atra dhUli:_ambu-nidhau_iva ||3|21|34||
>
> .
>
>
> *:*
>
> *this*
>
> *tho it is seen here to.be <http://to.be> mere Immensity*
>
> *whatever it is seen.as <http://seen.as>*
>
> *here*
>
> *is shifting & drifting sand in the sea*
>
> *.*
> jagat AkAzam eva_idam -
>
> brahmaiva_iha tu dRzyate |
>
> dRzyate kAcit api_atra
>
>
> *. *
> ~vlm.p.34 The world is an emptiness full with the spirit of God {brahman
> is neuter gender, not "he" but "it", The Immensity}. Whatever is visible is
> like dust appearing to fly over the sea.
>
>
>
> 35
>
> अयम् प्रपञ्चो_मिथ्या_एव सत्यम् ब्रह्म_अहम् अद्वयम् ।
>
> ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
>
> अत्र प्रमाणम् वेदान्ता* गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
>
> atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
>
> .
>
> ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
>
> atra pramANam vedAntA:_gurava:_anubhava:_tathA x
>
> .
>
>
> *: *
>
> *truly I am the nondual brahman*
>
> *.*
>
> *and the proof is *
>
> *the experience *
>
> *of the teachers of vedAnta*
>
> *. *
> ~vlm. This illusory quintessence of the world is all false, the true
> reality being the subjective Brahma alone; and in support of this truth we
> have the evidence of our guides in Vedánta philosophy, and the conviction
> of our consciousness.
>
>
>
> 36
>
> ब्रह्मैव पश्यति ब्रह्म न_अ-ब्रह्म ब्रह्म पश्यति ।
>
> brahmaiva pazyati brahma na_a-brahma brahma pazyati |
>
> सर्ग.आदि-नाम्ना प्रथितः स्वभावो ऽस्य_एव च_ईदृशः ॥३।२१।३६॥
>
> sarga.Adi-nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
>
> .
>
> brahmaiva pazyati brahma
>
> na_a-brahma brahma pazyati |
>
>
> *. *
>
> *only the brahmic Immensity *
>
> *sees the brahmic Immensity*
>
> *—*
>
> *non-brahman does not see brahman*
>
> *:*
>
> *what is familiar as the process of creation*
>
> *—*
>
> *such is *
>
> *its nature*
>
> *.*
> ~vlm.36 The believer in Brahma {no. the word is neuter, not the masc. God)
> sees Brahma alone and no other anywhere. He looks to Brahma through Brahma
> himself, as the creator and preserver of all, and whose nature includes all
> other attributes in itself.
>
> xx 34 35 36
>
>
>
> 37
>
> न ब्रह्म जगताम् अस्ति कार्य-कारणता.उदयः ।
>
> na brahma jagatAm asti kArya-kAraNatA~udaya: |
>
> कारणानाम् अ-भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
>
> kAraNAnAm a-bhAvena sarveSAm saha.kAriNAm ||3|21|37||
>
> .
>
> na brahma jagatAm asti kArya-kAraNatA~udaya: | kAraNAnAm a-bhAvena
>
> *. *
>
> *the* *brahman,*
>
> *the Immensity*
>
> *is*
>
> *not*
>
> *a Causal source*
>
> *for this expansion of the worlds*
>
> *because.of the absence of Causes*
>
> *for all concurrent Causers*
>
> *.*
> ~vwv.1512. There is no rising of the state of cause and effect of
>
>
>
> 38
>
> यावद् अभ्यास-योगेन न शान्ता भेद-धीः_तव ।
>
> yAvat abhyAsa-yogena na zAntA bheda-dhI:_tava |
>
> नूनम् तावद् अ-तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
>
> nUnam tAvat a-tat.rUpA na brahma paripazyasi ||3|21|38||
>
> .
>
> yAvat abhyAsa-yogena na zAntA bheda-dhI:_tava | nUnam tAvat a-tat.rUpA na
>
> *. *
>
> *so long as*
>
> *you*
>
> *are not quieted by*
>
> *abhyAsa-yoga*
>
> *Practical Work*
>
> *you*
>
> *are of a troubled, divided mind*
>
> *:*
>
> *now*
>
> *in that way*
>
> *not*
>
> *having the Form of That,*
>
> *you do not behold the brahman*
>
> *.*
> ~vlm.3.21.38. Until you are trained by your practice of Yoga, to rely in
> one unity, by discarding all duality and variety in your belief, so long
> you are barred from viewing Brahma in his true light.
>
>
>
> 39
>
> तत्र रूढिम् उपायाता* य* इमे त्व्_अस्मद्.आदय: ।
>
> tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
>
> अभ्यासाद् ब्रह्म-सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
>
> abhyAsAt brahma-sampatte: pazyAma:_te hi tatparam ||3|21|39||
>
> .
>
> *.approached/neared-*A: ya*.who/which-*:_ime*.these-* tu.*tho* asmAt.
> *from/thru.this**-*.Adaya:.*&c.s*: | abhyAsa.*Practice*-At brahma
> *.the.Immensity-*sampatti.*falling.together/succeeding-*e: *for
> we.see/know them as following that*
>
> *. *
>
> *those*
>
> *who are coming to development*
>
> *"us"*
>
> *&c*
>
> *thru abhyAsa.Practice*
>
> *of attainment of the brahman.Immensity*
>
> *we see*
>
> *these things as arising from That*
>
> *. *
> ~vlm.3.21.39. Being settled in this belief of unity, we find ourselves by
> our constant practice of Yoga communion, to rest in the Supreme spirit.
>
> ~AB. ye rUDhim dRDha-vyutpattim | ta ime pazyAmah ||3|21|
>
> #tatparatA, #tatparatvam - scope, design, intention • entire devotion or
> addiction to (loc) +
>
> xx37 38 39
>
>
>
> 40
>
> संकल्प-नगरस्य_एव मम_आकाश.मयम् वपुः ।
>
> saMkalpa-nagarasya_eva mama_AkAza.mayam vapu: |
>
> ब्रह्मैव च_अन्तः पश्यामि देहेन_अनेन तत्-पदम् ॥३।२१।४०॥
>
> brahmaiva ca_anta: pazyAmi dehena_anena tat-padam ||3|21|40||
>
> .
>
> saMkalpa-nagarasya_eva
>
> *
>
> *. *
>
> *the body*
>
> *is*
>
> *a citizen*
>
> *of *
>
> *this my conceptual city*
>
> *. *
>
> *the vapus.Body is a Space.mode*
>
> *.*
>
> *I see only that state of brahmic Immensity within the body*
>
> *.*
> ~vlm.40 Then we find our bodies to be an aerial substance that mixes with
> the air, and at last, with these our mortal frames, we are able to come to
> the sight of Brahma.
>
> ~vlm.p.40 Then we find our bodies to be an aerial substance that mixes
> with the air, and at last, with these our mortal frames, we are able to
> come to the sight of brahma.
>
>
>
> 41
>
> विशुद्ध-ज्ञान-देह.आर्हास् तथा_एते पद्मज.आदयः ।
>
> vizuddha-jJAna-deha.ArhA: tathA_ete padmaja.Adaya: |
>
> ब्रह्मात्म-जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
>
> brahmAtma-jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
>
> .
>
> vizuddha-jJAna-deha.ArhA:
>
> tathA_ete padma.ja.Adaya: |
>
> brahmAtma-jagat.AdInAm
>
>
> *. *
>
> *pure.Wisdom-body=worthy thus they are *
>
> *(the LotusBorn &c) *
>
> *: *
>
> *each *
>
> *is *
>
> *an amsha, a bit of the brahman.Immensity*
>
> *: *
>
> *as Self they all are standing in the courtyard*
>
> *. *
> ~vlm. ... placed in some part of the divine essence. ~DC. ... a corner of
> Brahma’s backyard exists world etc.
>
> ~vlm.p.41 Being endowed with pure, enlightened and spiritual frames
> (astral or subtle bodies), like those of brahma and the gods, the holy
> saints are placed in some part of the divine essence.
>
> ~AS. ... the great souls like Brahma etc. (padmaja.AdayaH) who really
> should have only the abstract body of pure knowledge
> (vizuddha-jJAna-dehArhA:) as a congregation in the field of the worlds etc.
> which are really brahman (brahma+Atma+jagat AdInAm amze aGgane).
>
>
>
> 42
>
> तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
>
> tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
>
> स्थितः कलन.रूप.आत्मा तेन तन्_न_अनुपश्यसि ॥३।२१।४२॥
>
> sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
>
> .
>
> *
>
> *existent as idea-taking-form as self *
>
> tena.*by/with.that* tat.*that*.one- na*.is.not-* anupazyasi*.you.afterseeing
> *
>
> *. *
>
> *you do not realize that *
>
> *the Immensity *
>
> *is your own embodiment*
>
> *seated *
>
> *in *
>
> *a self *
>
> *that is formed of moments and measures*
>
> *. *
>
> *for that reason, *
>
> *you do not fully understand *
>
> *That*
>
> *. *
> ~vlm.p.42 Without the practice of yoga.meditation, you cannot approach God
> {brahman is neuter gender, not "he" but "it", so "The Immensity", and
> brahmâ the Immense; VLM's "God" seeks to be both neuter and masculine
> Deva=God. jd} with your mortal frame. A soul sullied by physical sensation
> can never see the image of God {brahman is neuter gender, not "he" but
> "it", The Immensity. jd}.
>
> anupazyati, anupazyate - to look at, perceive, notice, discover • to
> reflect upon (tam) • to look upon as, take as • (perf. Atm. p.
> <anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3 • (nir.10.20) -
> anupazya - adj. - perceiving, seeing.
>
> - *no **embodiment** - *brahmatAm gata: - *has got to the state of
> immensity - * sthita.*existent/**situate*-: kalana.*causal.idea*.rUpa.
> *form*-Atma.*self/Self*- tena.*by/with.that* tat.*that*.one- na*.is.not-*
> anupazyasi*.you.afterseeing *
>
> *x *
>
>
> xx40 41 42
>
>
>
> 43
>
> यत्र स्वसंकल्प-पुरम् स्वदेहेन न लभ्यते ।
>
> yatra sva.saMkalpa-puram sva.dehena na labhyate |
>
> तन्_न_अन्य- संकल्प.पुरम् देहो ऽन्यो_लभते कथम् ॥३।२१।४३॥
>
> tat na_anya-saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
>
> .
>
>
> tat na_anya-saMkalpa.puram deha:_anya:_labhate katham *x *
>
> *. *
>
> *when you can't reach your own imaginary city in your own body,*
>
> *how *
>
> *can you visit someone else's imaginary town*
>
>
>
> *where **Ur.own conceptual city is not **to.be.reached *
>
> *by **Ur.own body*
>
> *that nor another's conceptual.city *
>
> *how does nother body bet there? *
>
>
> ~vwv.771. When the city of one's own imagination is not obtained (or met
> with) by one's own body, then how does a different body obtain (or meet
> with) the city of others' imagination?
>
> ~vlm. It is impossible for one to arrive at the aerial castle (objects of
> the wish) of another, when it is not possible for him to come to the castle
> (wished for object), which he has himself built in air.
>
> ~sv. With this body of yours you cannot even visit the places of your own
> imagination, then how can you enter the field of another's imagination?
>
> ~vlm.p.43 It is impossible for one to arrive at another’s castle in the
> sky, when he is unable to see the castle in the sky that he himself
> imagined.
>
>
>
> 44
>
> तस्माद् एनम् परित्यज्य देहम् चिद्व्योम-रूपिणी ।
>
> tasmAt enam parityajya deham cit.vyoma-rUpiNI |
>
> यत् पश्यसि तदेव_आशु कुरु कार्य-विदाम्वरे ॥३।२१।४४॥
>
> yat pazyasi tat eva_Azu kuru kArya-vidAmvare ||3|21|44||
>
> .
>
> tasmAt enam parityajya
>
> deham cid.vyoma=rUpiNI |
>
> yat pazyasi tat eva_Azu
>
> kuru kArya-vidAmvare |
>
>
> *abandon this body,*
>
> *it is just a formation of chit-Sky*
>
> *.*
>
> *now that you see,*
>
> *do it quickly,*
>
> *for you know it's the best thing to do*
>
> *.*
> ~vlm.p.44 Therefore, give up your gross body and assume your light
> intellectual frame. Immerse yourself in the practice of yoga so that you
> may see God {brahman is neuter gender, not "he" but "it", The Immensity;
> Deva=God. jd} face to face.
>
>
>
> 45
>
> संकल्प-नगरम् सत्यम् यथा-संकल्पितम् प्रति ।
>
> saMkalpa-nagaram satyam yathA-saMkalpitam prati |
>
> सदेहम् वा विदेहम् वा न_इतरम् प्रति किम्चन ॥३।२१।४५॥
>
> sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
>
> .
>
> saMkalpa-nagaram satyam
>
> yathA-saMkalpitam prati |
>
> sa-deham vA vi-deham vA
>
> na_itaram prati kim.cana x
>
>
> *a city is conceptual imagination*
>
> *. *
>
> *see it *
>
> *as conceptual imagining,*
>
> *whether embodied or bodiless,*
>
> *and not in any other way*
>
> *. *
> ~vwv.378/3.21.45. As the city of fancy is true with reference to that
> which is imagined, whether possessed of body or not, and not a little with
> reference to another, (these worlds are not experienced mutually).
>
> ~AS. A city created by imagination (saMkalpanagaram satyam) has validity
> towards its imagined purpose (yathA saMkalpitam prati), whether it is
> utilized with or without a body (sadeham vA videham vA) and not for any
> other purpose (na itaram prati kijcana). In other words, since we are
> visiting an imaginary creation, we shall experience it as it comes with or
> without a body. It will show it true form - as imagined(:-))
>
> ~vlm.p.45 It is possible to labor and build castles in the air. In the
> same way, it is possible through the practice of yoga, and in no other way,
> to behold God {brahman is neuter gender, not "he" but "it", The Immensity;
> Deva=God. jd}, either with this body or without it.
>
> xx43 44 45
>
>
>
> 46
>
> आदि-सर्गे जगद्.भ्रान्तिर् यथा_इयम् स्थितिम् आगता ।
>
> Adi-sarge jagat-bhrAnti:_yathA_iyam sthitim AgatA |
>
> तथा तदा-प्रभृत्य्_एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
>
> tathA tadA-prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
>
> .
>
>
> *the world-delusion comes to be as.if it were this state*
>
> *—and thus thereafter—*
>
> *so destiny comes to fulfilment*
>
> *.*
> Adi-sarge jagat-bhrAntir_yathA_iyam sthitim AgatA | tathA
> tadA-prabhRti_evam niyati: prauDhim AgatA
>
>
> *. *
> ~vwv.339/46. As this delusion that is the world came into being in the
> primeval creation, so, thenceforth, the predetermined event has attained
> growth in this matter.
>
> ~vlm.p.46 Ever since the creation of this world (by the will of brahma),
> there have been false conceptions of its existence. It has been attributed
> to an eternal fate, niyati (by fatalists), and to an illusory power, maya
> shakti (of Maya vadis).
>
>
>
> 47
>
> त्वया_उक्तम् देवि गच्छावो ब्राह्मण-ब्राह्मणी जगत् ।
>
> tvayA_uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat |
>
> सह_इति_इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
>
> saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
>
> .
>
> tvayA_uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat |
>
> saha_iti_idam
>
> idam vacmi katham
>
>
> *. *
>
> *just as you say, *
>
> *Goddess*
>
> *: *
>
> *we two will go together to the world of the brAhmaNa and brAhmaNI*
>
> *. *
>
> *but tell me this, mother.of.mine, *
>
> *: *
>
> *we travel there*
>
> *but *
>
> *exactly how*
>
> *?*
> ~vlm.47 lIlA_asked, "O goddess, you said that we both shall go to the
> abode of the brAhmaNa couple, but I ask you, how is that possible?
>
>
>
> 48
>
> इमम् देहम् इह_आस्थाप्य शुद्ध-सत्त्व.अनुपातिना ।
>
> imam deham iha A.sthApya zuddha-sattva.anupAtinA |
>
> चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
>
> cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
>
> .
>
> imam deham iha A.sthApya zuddha-sattva.anu.pAtinA |
>
>
> *. *
>
> *this body being established here in pure sattvic Suchness,*
>
> *thru chetas* Awareness *
>
> *I will go there;*
>
> *but how will you go to that world?*
> *Affective feeling.
>
> ~vlm.48 I am able to go there with the pure essence of my sentient soul.
> But tell me, how will you who are pure intellect (chetas) go to that place?"
>
>
> xx46 47 48
>
>
>
> *The GODDESS said—*
> 49
>
> devi
>
> संकल्प.व्योम-वृक्षस् ते यथा सन्न्_अपि खात्मकः ।
>
> saMkalpa.vyoma-vRkSa:_te yathA san_api kha.Atmaka: |
>
> न कुड्य.आत्मा न कुड्येन रोध्यते न_अपि कुड्य.हा ॥३।२१।४९॥
>
> na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
>
> .
>
>
> *as *
>
> *being only a sky-self,*
>
> *not a wall-self:*
>
> *not with a wall*
>
> *is it an obstruction to you*
>
> *:*
>
> *you are the destroyer of walls*
>
> *.*
> the Tree of conceptual Spaciousness
>
> is yours
>
> so
>
> being your bit of kha.space
>
> not a Wall itself
>
> not by a Wall
>
> is it curbed by a Wall
>
> nor yet
>
> Breaker of the Wall
>
> saMkalpa.vyoma-vRkSa:_te x
>
> na kuDya.AtmA na kuDyena x
>
>
> *. *
> ~jd. I approach this oracular passage in the light of... tt. #kuDyam ‑ a
> wall, [a perceptual wall, kuDya.antarita.anulabdhe: a-pratiSedha: |
> "nonPerception because of the interposition of a wall" nyAya.sutra 244] —
>
> saMkalpa-vyoma-vRkSa:_te yathA san_api kha.Atmaka: | na kuDya.AtmA na
> kuDyena rodhyate na_api kuDya.hA ||3|21| y3021.049
>
> ~AS. The tree of your creative space has the nature of abstract space even
> as it exists, it is not restricted to a body, cannot be blocked by a body,
> nor does it attack a body.
>
> ~vlm. appears to be reading a different text (as is too often the case).
> -> I tell thee lady, that the divine will is an aerial tree, and its fruits
> are as unsubstantial as air, having no figure nor form nor substance in
> them.
>
> ~AS. The tree of your creative space (saMkalpa-vyoma-vRkSas te) has the
> nature of abstract space even as it exists (yathA san api khAtmakaH), it is
> not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na
> kuDyena rodhyate), nor does it attack a body ( na_api kuDya-hA). • In other
> words, your visions are independent of your body.
>
> ~vlm.p.49 The goddess replied:— I tell you lady, Divine Will is an aerial
> tree and its fruits are as unsubstantial as air, having no figure or form
> or substance to them.
>
> saMkalpa.vyoma-vRkSa:_te x
>
> na kuDya.AtmA na kuDyena x
>
>
>
> 50
>
> शुद्ध.एक-सत्त्व-निर्माणम् चिद्रूपस्य_एव तत् किल ।
>
> zuddha.eka-sattva-nirmANam cit.rUpasya_eva tat kila |
>
> प्रतिभानम् अतस्_तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
>
> pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
>
> .
>
> zuddha.eka-sattva-nirmANam x
>
>
> pratibhAnam atas tasmAt x
>
> parasmAd bhidyate manAk *x *
>
> *. *
>
> *the pure one being.So *
>
> *of formed Consciousness *
>
> *is indeed too *
>
> *That *
>
> *. *
>
> *the projection *
>
> *of *
>
> *this *
>
> *from *
>
> *That *
>
> *is not much different than any other*
>
> भा #bhA – to shine -> #*pratibhA* prati>bhA to shine forth, project –> #
> *pratibhA* –f.- projective Imagining. -> #*pratibhAna*m – an act of
>
> ~vlm. And whatever is formed by the will of God from the pure essence of
> his intelligent nature, is only a likeness of himself, and bears little
> difference from its original.
>
> ~DC - creation of one pure reality is, verily, of the form of
> consciousness; - this or that extention (of the same) are only a little
> different. AS. I agree with the first line.
>
> The second should be: Hence creative imagination (pratibhAnam) differs
> very little from the ultimate - cit.
>
> ~sv.50 43-50 With this body of yours you cannot even visit the places of
> your own imagination, then how can you enter the field of another's
> imagination?
>
> The pure-oneSuchness.extension of cit-Form is that imagination; hence from
> that or from another is little different.
>
> ~vlm.p.50 Whatever is formed by the will of God {brahman is neuter gender,
> not "he" but "it", The Immensity; Deva=God. jd} from the pure essence of
> His intelligent nature is only a likeness of Himself and bears little
> difference from its original.
>
>
>
> 51
>
> सो ऽयम् एतादृशो देहो_न_एनम् संत्यज्य याम्य्_अहम् ।
>
> sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
>
> अनेन_एव तम् आप्नोमि देशम् गन्धम् इव_अनिलः ॥३।२१।५१॥
>
> anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
>
> .
>
> saMtyajya – *not **having abandoned this -* yAmi_aham – *I come - *anena_eva
> – *by it only - *tam Apnomi dezam – *I reach that country -* gandham
> iva_anila: *- like perfume in the air*
>
> *. *
> ~vlm.p.51 My body is the same and I need not lay it aside. I find that
> place with my body like a breeze finds odors.
>
> xx49 50 51
>
>
>
> 52
>
> यथा जलम् जलेन_अग्निर् अग्निना वायुना_अनिलः ।
>
> yathA jalam jalena_agni:_agninA vAyunA_anila: |
>
> मिलत्य्_एवम् अतो देहो_देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
>
> milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
>
> .
>
>
> *water joins.with water,*
>
> *and*
>
> *fire with fire,*
>
> *and*
>
> *air with wind*
>
> *so does this body*
>
> *—made of mind—*
>
> *thus conjoin with other bodies*
>
> *.*
> ~vlm.p.52 As water mixes with water, fire with fire, and air with air, so
> does this spiritual body easily join with any material form that it likes.
>
> *sv.52 Even as water mixes with water, you will become one with the field
> of consciousness.
>
> with fire - *vAyunA_anila: - *with wind the air* – milati*.assimilating/mixing
> –* evam*.so-* ata:.*from.this/hence-*: - deha.*body*-: - *with* deha.
> *body*.i:_anya.*any.other-*i:_mana:*Mind-*:maya.*made-*i:
>
>
> 53
>
> नहि पार्थिवता-संविद् एत्य्_अपार्थिव-संविदा ।
>
> na.hi pArthivatA-saMvit eti_a.pArthiva-saMvidA |
>
> एकत्वम् कल्पना-शैल=शैलयोः क्व_आहतिर् मिथः ॥३।२१।५३॥
>
> ekatvam kalpanA-zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
>
> .
>
> na.hi pArthivatA-saMvit eti_a.pArthiva-saMvidA |
>
>
> *. *
>
> *elemental.awareness does not go with non.elemental awareness*
>
> *: *
>
> *where is there oneness *
>
> *between an imagined mountain & an earthly mountain*
>
> *?*
>
> *can this be*
>
> *?*
> ~vlm.p.53 But a physical body cannot mix with an non-physical substance,
> nor can a solid rock become the same as the idea of a hill.
>
> ~vlm. But a corporeal body cannot mix with an incorporeal substance, nor a
> solid rock become the same with an ideal hill.
>
>
>
> 54
>
> आतिवाहिक* एव_अयम् त्वादृशैश्_चित्त-देहकः ।
>
> AtivAhika* eva_ayam tvAdRzai:_citta-dehaka: |
>
> आधिभौतिकता-बुद्ध्या गृहीतश्_चिर-भावनात् ॥३।२१।५४॥
>
> Adhibhautika.tA-buddhyA gRhIta:_cira-bhAvanAt ||3|21|54||
>
> .
>
> AtivAhika: eva_ayam x
>
> tvAdRzai:_citta-dehaka: |
>
> Adhibhautika.tA-buddhyA x
>
>
> *. *
>
> *this *
>
> *Ati.vAhika,*
>
> *this *
>
> *subtle Traveler body,*
>
> *by those like you *
>
> *is affected as an embodiment *
>
> *.*
>
> *Adhi.bhautika *
>
> *this *
>
> *material body*
>
> *by its own intellection*
>
> *is grasped thru long imagining*
>
> *...*
> ~vlm. ... its habitual tendency to corporeality.
>
> ~vlm.p.54 Your body has its mental and spiritual parts. It has become
> physical because of its habitual tendency towards the physical.
>
> ~vwv.287. This (physical body) is only subtle (being a product of thought).
>
> The mental body has been accepted (or understood) by people like you
>
> with the notion of materiality
>
> on account of the idea existing from a long time.
>
> xx52 53 54
>
>
>
> 55
>
> यथा स्वप्ने यथा दीर्घ-काल-ध्याने यथा भ्रमे ।
>
> yathA svapne yathA dIrgha-kAla-dhyAne yathA bhrame |
>
> यथा च सति संकल्पे यथा गन्धर्व-पत्तने ॥३।२१।५५॥
>
> yathA ca sati saMkalpe yathA gandharva-pattane ||3|21|55||
>
> .
>
>
> yathA dIrgha-kAla-dhyAne -* as in lengthy meditation - *
>
> yathA bhrame – *as in delusion - *
>
> yathA ca sati -* as too in real Being - *
>
> saMkalpe -* in a Concept - *
>
> yathA gandharva-pattane * - as in Gandharva.Town *
>
> *... *
> ~vlm. ... as in your sleep, in your protracted meditation, insensibility,
> fancies and reveries.
>
> ~vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning
> towards spirituality, as in your sleep, your protracted meditation, and
> your unconsciousness to fancies and reveries.
>
> lengthy meditation - *yathA bhrame – *as in delusion - *yathA ca sati -*
> as too in real Being - *saMkalpe -* in a Concept - *yathA
> gandharva-pattane * - as in Gandharva.Town ... *
>
>
> 56
>
> वासना-तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
>
> vAsanA-tAnavam nUnam yadA te sthitim eSyati |
>
> तदा_आतिवाहिको_भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
>
> tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
>
> .
>
>
> *when*
>
> *all the Vâsanâ.Conditioning is thinned*
>
> *then*
>
> *will that state arise in you*
>
> *:*
>
> *the subtle AtivAhika, the hyperTraveler*
>
> *will again enter embodiment*
>
> *.*
> ~vwv.779/56. When the thinness of the mental impressions will certainly
> attain to permanence for you, then the subtle state will again appear in
> the body.
>
>
> *when/where*- te.*for.**you- to a* sthiti.*state/situation**.xx-*m eSyati.
> *will.be.going* - tadA.*then/there*- *Âti.vâhika Traveler*: bhAva.*State/Feeling
> - *punar.*again-* eSyati.*will.be.going* - dehake *– in the body. *
>
>
>
> *Lîlâ said—*
> 57
>
> आतिवाहिक-देहत्व-प्रत्यये घनताम् गते ।
>
> AtivAhika-dehatva-pratyaye ghanatAm gate |
>
> ताम्_अवाप्नोत्य्_अयम् देहो_दशाम् आहो विनश्यति ॥३।२१।५७॥
>
> tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
>
> .
>
> AtivAhika-dehatva-pratyaye
>
> ghanatAm gate |
>
> tAm_avApnoti_ayam deha:
>
>
> *. *
>
> *with realization of the Traveler* body*
>
> *when it becomes a thickening cloud*
>
> *when this embodiment*
>
> *gets that state*
>
> *O*
>
> *it must become destroyed*
>
> *! *
> AtivAhika-dehatva-pratyaye ghanatAm gate | tAm_avApnoti_ayam deha:_dazAm
> Aho vinazyati
>
>
> *. *
> * AtivAhika - N. of the subtle body (or liGga-zarIra). "When the physical
> body is cast off, the soul moves with a subtle body <Ativahika-zarIra>
> consisting of the mind, senses and prANa.s. After a period of
> unconsciousness during death, the soul invested with the subtle body made
> up of desires becomes conscious of the world into which it is born. This
> process continues till the soul attains liberation in the realisation of
> the Existence.Absolute <sattA-sAmanya>. This realisation is mokSa, which is
> the transcendence of name and form in Eternal Being. [Krishnananda].
> y3.019.026 …
>
>
> xx55 56 57
>
>
>
> *The GODDESS said—*
>
>
> 58
>
> यद् अस्ति नाम तत्रैव नाश.अनाश-क्रमो भवेत् ।
>
> yat asti nAma tatra_eva nAza.anAza-krama: bhavet |
>
> वस्तुतो यच् च न_अस्त्य्_एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
>
> vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
>
> .
>
> yat asti nAma tatra_eva nAza.a.nAza-krama:_bhavet | vastuta:_yac_ca
>
> *. *
>
> *what "exists" even there*
>
> *becomes perishing or unperishing in its course,*
>
> *so really*
>
> *—of what then does not exist at.all**—*
>
> *how would there be destruction of it*
>
> *?*
> ~vwv.1458/58. There could be the course of destruction or the opposite
> only in that which verily exists. Of what sort could be the destruction of
> that which does not at all exist in fact?
>
>
>
> 59
>
> रज्ज्वाम् सर्प-भ्रमे नष्टे सत्य.बोध-वशात् सुते ।
>
> rajjvAm sarpa-bhrame naSTe satya.bodha-vazAt sute |
>
> सर्पो न नष्ट* उन्नष्टो_वा_इत्य्_एवम् का_एव सा कथा ॥३।२१।५९॥
>
> sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
>
> .
>
> rajjvAm sarpa-bhrame naSTe
>
> satya.bodha-vazAt sute |
>
> sarpa:_na naSTa* unnaSTa:
>
>
> *. *
>
> *in a rope*
>
> *when the snake-delusion disappears*
>
> *because of realizing what is So*
>
> —
>
> *daughter,*
>
> *the snake is not 'destroyed' nor 'undestroyed'*
>
> *so what is it and how is it*
>
> *?*
> ~vwv.1459. Daughter! When the delusion of a snake in a rope has
> disappeared on account of the knowledge of the Truth, what exactly is that
> talk such as, "the snake has not disappeared; or possibly it has
> disappeared"?
>
> ~vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the
> snake disappears of itself, and no one doubts of it any more.
>
> ~AS. 61. Compare with verse 59, which says: when one stops imaging a snake
> in a rope does it make sense to discuss if the snake was destroyed or not
> destroyed? Nothing is "removing" the snake, you just don't see what was not
> there(:-))
>
>
>
> 60
>
> यथा सत्य-परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
>
> yathA satya-parijJAnAt rajjvAm sarpa:_na dRzyate |
>
> तथा_आतिवाहिक-ज्ञानाद् दृश्यते न_आधिभौतिकः ॥३।२१।६०॥
>
> tathA_AtivAhika-jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
>
> .
>
> yathA satya-parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika-jJAnAt
>
> *. *
>
> *as*
>
> *thru real understanding*
>
> *in the rope*
>
> *the snake is not seen*
>
> *thus*
>
> *thru the Knowledge of the subtle body*
>
> *the gross body is not seen*
>
> *.*
> ~vwv. As the snake is not seen in a rope on account of the thorough
> knowledge of the truth, so the physical (body) is not perceived on account
> of the knowledge of the subtle.
>
> ~vlm.3.21.60. Thus, as the true knowledge of the rope, removes the
> erroneous conception of the snake in it, so the recognition of the
> spiritual body, dispels the misconception of its materiality.
>
> xx58 59 60
>
>
>
> 61
>
> कल्पना_अपि निवर्तेत कल्पिता यदि केनचित् ।
>
> kalpanA_api nivarteta kalpitA yadi kena.cit |
>
> सा शिला सम्.अपास्ता_एव या न_इह_अस्ति कदाचन ॥३।२१।६१॥
>
> sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
>
> .
>
>
> *creative Imagining*
>
> *is not to be rejected,*
>
> *if it is the imagination of*
>
> *someone*
>
> *.*
>
> *a stone*
>
> *exists indeed,*
>
> *though it was never here at.all*
>
> *.*
> kalpanA_api nivarteta x
>
> kalpitA yadi kena.cit x
>
> sA zilA samapAstA_eva x
>
> yA na_iha_asti kadA.cana
>
>
> *. *
>
> *kalpanA *
>
> *nivarteta *
>
> *kalpita *
>
> *samapAstA*
>
> अस् #as -> #apAs – apa-as -> #*apAsta *- thrown off, set aside • driven
> ~KDM. This stanza is to be read along with the previous stanza. sA zila
> that stone representing the jada vizva, samapAsti [typo—samapAst or
> samapAstA] eva does verily exist (but), nehaAsti kadA.cana =does not in
> reality exist. (i.e. it exists only in kalpanA) thus, kalpanA_also returns
> (becomes nullified) if kalpita (thought so) by someone (kenacit) ‑ kdm.
>
> ~AS. If by someone (yadi kenacit) the created imagination (kalpitA_api
> kalpanA) is also abandoned (nivarteta), then it is like throwing away a
> stone (sA samapAstA iva zilA) which does not ever exist in the first place
> (yA na_iha asti kadA.cana).
>
>
>
> 62
>
> परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
>
> param pare parApUrNam idam deha.Adikam sthitam |
>
> इति सत्यम् वयम् भद्रे पश्यामो न_अभिपश्यसि ॥३।२१।६२॥
>
> iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
>
> .
>
> param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre
>
> *. *
>
> *'in the Supreme,*
>
> *the Supreme,*
>
> *overflowing from the Supreme,*
>
> *as this embodiment *
>
> *abides'*
>
> *.*
>
> *this truth,*
>
> *blessed lady,*
>
> *is*
>
> *what we see*
>
> *but you do not perceive*
>
> *.*
> ~AB. pareNa brahmaNA ''pUrNam idam dehAdi-koza-paJcakam … '[by the Supreme
>
>
> 63
>
> आदिसर्गे भवेच्_चित्त्वम् कल्पनाकल्पितम् यदा ।
>
> Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
>
> तदा तत: प्रभृत्य्.एक-सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
>
> tadA tata: prabhRty.eka-sattvam dRzyam avekSate ||3|21|63||
>
> .
>
>
> *at the **beginning of Creation*
>
> *effective.**Consciousness*
>
> *has come.to.be <http://come.to.be> unimagined imagining*
>
> *then **thru **that One* *effective reality*
>
> *it beholds a Percept*
>
> *.*
>
> **vlm.3.21.63. In the beginning when the intellect--chit, is engrossed
>
> कॢप् #klRp - #*kalpita -* made, artificial • invented, [pretended] •
> AkhyAyika-AkhyAna-zatai:_dRSTAntai:_dRSTi-kalpitai: |
> tathA_itihAsa-vRttAntai:_veda-vedAnta-nizcayai: ||4|51|32||
>
> become – *cittva*.effective.**Consciousness**-*m – kalpanA.*Imagining*-
> kalpita*.imagined/conceived-*m - Â - kalpanA.akalpita.
> *unimagined/unconceived-*m - yadA.*when* = tadA.*then* - tatas.
> *therefore/@that*: - prabhRti*.beginning.with=Adi-*eka.*only/one*-sattv*.effective
> reality-*am- dRzya.*Sight/Percept-*am avekSate*.regarding/overseeing *
>
>
>
> *x*
>
> xx61 62 63
>
>
>
> *Lîlâ** said—*
> 64
>
> एकस्मिन्न्_एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
>
> ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
>
> विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
>
> vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
>
> .
>
> ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve
>
> *. *
>
> *in this onewhere of perfect peace,*
>
> *out of the bounds of place and time,*
>
> *when we know the Supreme Thatness,*
>
> *how, then, does delusion arise*
>
> *?*
> ~vlm.64 lIlA_asked, "But how can imagination trace out anything in that
> unity in which the divisions of time and space and all things are lost in
> an undistinguishable mass?"
>
> ~vlm.p.64 Lîlâ asked, "But how can imagination trace out anything in that
> unity in which the divisions of time and space and all things are lost in
> an undistinguishable mass?"
>
>
>
> 65
>
> कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा_अम्भसि ।
>
> kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
>
> सत्यत्वम् च यथा स्वप्न-संकल्प-नगर.आदिषु ॥३।२१।६५॥
>
> satyatvam ca yathA svapna-saMkalpa-nagara.AdiSu ||3|21|65||
>
> .
>
> *gold-*ni - taraGgatva*.wavy.condition-*m - yathA*.so/in.this.way – *
> ambhasi*.in.water -*
>
> satyatva*.reality-*m ca.*and.too *- yathA*.so/in.this.way – *svapna.
> *dream**-*saMkalpa.*Concept**-*nagara.*city/towns-*Adi.
> *beginning.with/&c-*Su
>
> *. *
> ~vlm. Like the bracelet in gold, waves in water, the show of truth in
> dreams, and the appearance of castles in the sky…
>
> ~vlm.p.65 The goddess replied:— Like the bracelet in gold, waves in water,
> the show of truth in dreams, and the appearance of castles in the sky
>
> *gold-*ni - taraGgatva*.wavy.condition-*m - yathA*.so/in.this.way – *
> ambhasi*.in.water -* satyatva*.reality-*m ca.*and.too *- yathA*.so/in.this.way
> – *svapna.*dream**-*saMkalpa.*Concept**-*nagara.*city/towns-*Adi.
> *beginning.with/&c-*Su
>
> *. *
>
>
> 66
>
> न_अस्त्य्_एव सत्य्_अनुभवे तथा न_अस्त्य्_एव ब्रह्मणि ।
>
> na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
>
> कल्पना-व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
>
> kalpanA-vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
>
> na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
>
> .
>
> *it's not at.all a real experience,*
>
> *just.as <http://just.as> not in the brahman Immensity;*
>
> *it is an imagination apart from That Self because of its immeasurability*
>
> *. *
> ~vlm.3.21.66. As all these vanish on the right apprehension of them, so
> the imaginary attributes of the unpredicable God, are all nothing whatever.
>
> ~vlm.p.66 all vanish upon an accurate perception, so the imaginary
> attributes of the unpredictable God {brahman is neuter gender, not "he" but
> "it", The Immensity; Deva=God. jd} are all nothing whatever.
>
> ~sv.66 62-70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
> xx64 65 66
>
>
>
> 67
>
> यथा न_अस्त्य्_अम्बरे पांसुः परे न_अस्ति तथा कला ।
>
> yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
>
> अ-कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
>
> a-kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
>
> .
>
> yathA na_asty ambare pAMsu:
>
> pare na_asti tathA kalA |
>
> a-kalA.kalanam zAntam
>
>
> *. *
>
> *as there is not dust in the sky,*
>
> *tho it seems so,*
>
> *so the Supreme has is no attribute*
>
> *—is without the division of sense-objects—*
>
> *at peace, this one unborn expanse*
>
> *.*
> ~vlm.3.21.67. As there is no dust in the sky, so there can be no ascribing
> of any attribute or partial property to God; whose nature is indivisible
> and unimaginable, who is an unborn unity, tranquil and all-pervading.
>
> ~sv.67 62-70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
> Comm. on MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying
> on, putting on Siz. iii, 5; (according to Mall. also letting loose,
> shedding, <Amocanam avamocanam vA); the state of being provided with or
> having bAlar.; calculation Jyot.
>
>
> kacanam kAcakasya_iva kAntasya_atimaNe:_iva *x *
>
> *. *
>
> *whatever shines as*
>
> *this*
>
> *is only the formationless*
>
> *That*
>
> *like the Projection of a crystal*
>
> *as from a lovely super-wishing.stone*
>
> *.*
> ~jd. all of the readings below fail to account for nirAmaya, which some
> read elsewhere as "disease-free".
>
> tat-sattAyAm udet*i i*yam saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthit*o
> a*smi sarva.sampUrNa: sampann*o a*smi nirAmaya: | y7202.008, and *passim*
>
> ~vwv.1273. What little of this world appears, that is only the pure
> shining of That (Supreme Self), like (the shining) of a stone of crystal
> arising from a superior gem.
>
> ~vlm.3.21.68. Whatever shines about us, is the pure light of that being,
> who scatters his lustre like a transcendental gem all around.
>
> ~AS. Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure
> (atimaNeH).
>
> ~AS. The analogy is: If there is a great jewel casting light about itself,
> a pice of glass can acquire the great appearance, but it has no such
> quality itself.
>
>
>
> 69
>
> एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
>
> etAvantam ciram kAlam ete devi vayam vada |
>
> भ्रामिताः केन नाम_अपि द्वैत.अ.द्वैत-वि.कल्पनैः ॥३।२१।६९॥
>
> bhrAmitA: kena nAma_api dvaita.advaita-vikalpanai: ||3|21|69||
>
> .
>
> etAvantam ciram kAlam
>
> ete devi vayam vada |
>
> bhrAmitA: kena nAma_api
>
>
> *. *
>
> *for such a long time, are these,*
>
> *goddess*
>
> *.*
>
> *tell us*
>
> *who've been deluded*
>
> *—**whatever for?—*
>
> *with these dual/nondual.distinctions*
>
> *!*
> ~vlm.3.21.69. Lilá said:--If it is so at all times, then tell me, O
> goddess! how we happened to fall into the error of attributing duality and
> diversity to His nature.
>
>
> xx67 68 69
>
>
>
> *The GODDESS said—*
>
>
> 70
>
> अविचारेण तरले भ्रान्ता_असि चिरम् आकुला ।
>
> a-vicAreNa tarale bhrAntA_asi ciram AkulA |
>
> अ-विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
>
> a-vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
>
> .
>
> a-vicAreNa tarale bhrAntA_asi ciram AkulA |
>
>
> *. *
>
> *without constant vicAra Enquiry, you're ever overwhelmed with delusion.*
>
> *nonEnquiry comes naturally; but when you enquire, delusion is destroyed*
>
> *.*
> ~vlm.3.21.70. The goddess replied:--It was your want of reason that has
> led you to error so long; and it is the absence of reasoning that is the
> natural bane of mankind, and requires to be remedied by your attending to
> reason.
>
> ~sv.70 62-70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
>
>
> 71
>
> अविचारो विचारेण निमेषाद् एव नश्यति ।
>
> avicAra:_vicAreNa nimeSAt eva nazyati |
>
> एषा सत्ता_एव तेन_अन्तर् अविद्या_एषा न विद्यते ॥३।२१।७१॥
>
> eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
>
> .
>
> avicAra:_vicAreNa ‑ nonEnquiry by Enquiry nimeSAd eva nazyati ‑ is
> instantly destroyed eSA sattA_eva tena_antar ‑ thus there is Suchness
> within avidyA_eSA na vidyate ‑ ignorance thus is not known
>
>
> *and thus this Suchness appears within;*
>
> *and thus this not-knowing is not known*
>
> *. *
> ~vlm. ... reason takes the place of ignorance ... ~sv. ... dispelled by
> wisdom and enquiry....
>
> ~vlm.3.21.71. When reason takes the place of the want of reason, it
> introduces in a moment the light of knowledge in the soul, in lieu of its
> former darkness.
>
> ~sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom
> and enquiry. In fact, even such ignorance does not exist!
>
> *jd. avicAra:_vicAreNa ‑ nonEnquiry by Enquiry nimeSAd eva nazyati ‑ is
> instantly destroyed eSA sattA_eva tena_antar ‑ thus there is Suchness
> within avidyA_eSA na vidyate ‑ ignorance thus is not known
>
>
>
> 72
>
> तस्मान्_न_एव_अविचारो ऽस्ति न_आविद्या_अस्ति न बन्धनम् ।
>
> tasmAt na_eva_a-vicAra:_asti na_AvidyA_asti na bandhanam |
>
> न मोक्षो_ऽस्ति निर्.आबाधम् शुद्ध-बोधम् इदम् जगत् ॥३।२१।७२॥
>
> na mokSa:_asti nir.AbAdham zuddha-bodham idam jagat ||3|21|72||
>
> .
>
> tasmAt na_eva_a-vicAra:_asti na_AvidyA_asti na bandhanam |
>
>
> *. *
>
> *and thus there is no Enquiry at.all*
>
> *—*
>
> *there is no avidyA.Nescience,*
>
> *and there is no bondage,*
>
> *no mokSa.Freedom*
>
> *:*
>
> *untroubled pure bodha.Realization is this world*
>
> *.*
> ~sv.72 There is neither unwisdom, nor ignorance; neither bondage, nor
> liberation. There is but one pure consciousness.
>
> ~vwv. 1481. Therefore, there is neither absence of discrimination, nor
> nescience, nor bondage, nor liberation. This world is Pure Consciousness
> which is undisturbed.
>
> ~vlm.3.21.72. As reason advances, your want of reason and knowledge and
> your bondage to prejudice, are put to flight; and then you have an
> unobstructed liberation and pure understanding in this world.
>
> xx70 71 72
>
>
>
> 73
>
> एतावन्तम् यदा कालम् त्वया_एतन् न विचारितम् ।
>
> etAvantam yadA kAlam tvayA_etan na vicAritam |
>
> तदा न सम्प्रबुद्धा त्वम् भ्रान्ता_एव_अभव* आकुला ॥३।२१।७३॥
>
> tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
>
> .
>
> etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam
>
> *. *
>
> *so long as you did not enquire into these things,*
>
> *then you were not awakened:*
>
> *you yourself were a delusion, like an empty crowd*
>
> *. *
> ~vlm.3.21.73. As long as you had remained withoat reasoning on this
> subject, so long were you either dormant or wandering in error.
>
> ~sv.73 72-79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
>
>
> 74
>
> अद्य-प्रभृति बुद्धा_असि विमुक्ता_असि विवेकिनी ।
>
> adya-prabhRti buddhA_asi vimuktA_asi vivekinI |
>
> वासना-तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
>
> vAsanA-tAnavam bIjam patitam tava cetasi ||3|21|74||
>
> .
>
> adya-prabhRti buddhA_asi x
>
> vimuktA_asi vivekinI x
>
>
> *. *
>
> *now *
>
> *and *
>
> *henceforward *
>
> *you *
>
> *are awake,*
>
> *you *
>
> *are released,*
>
> *a discerning vivekI*
>
> *:*
>
> *the seed *
>
> *that weakens the vAsanA Conditioning*
>
> *is planted in your Awareness.*
> ~vlm. ... the seeds for the suppression of your desires, are sown in your
> heart.
>
>
>
> 75
>
> आदाव्_एव हि न_उत्पन्नम् दृश्यम् संसार नामकम् ।
>
> Adau_eva hi na utpannam dRzyam saMsAra‑nAmakam |
>
> यदा तदा कथम् तेन वास्यन्ते वासना_अपि का ॥३।२१।७५॥
>
> yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
>
> .
>
>
> na.*not*- utpanna.*produced/outfall*.m -
>
> *a *dRzya.*Sight/Percept-*.m – *called the Samsâra.Convolution* ‑nAmakam
> |
>
> yadA.*when* –
>
> tadA.*then* –
>
> katham.*¿how*- tena.*by/with.that* -
>
> vAsyante vAsanA_api kA *x *
>
> *. *
>
> *but when the percept that we call 'saMsAra' has not appeared,*
>
> *then how, therefore, do those vAsanAs abide, and just what are they*
>
> *? *
> ~vlm.3.21.75. At first neither was this visible world presented to you nor
> you to it, how long will you therefore reside in it, and what other desires
> have you herein?
>
> ~sv.75 72-79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
> xx73 74 75
>
>
>
> 76
>
> अत्यन्त.अभाव-सम्पत्तौ द्रष्टृ-दृश्य-दृशाम् मन: ।
>
> atyanta.abhAva-sampattau draSTR-dRzya-dRzAm mana: |
>
> एक-ध्याने परे रूढे निर्विकल्प-समाधिनि ॥३।२१।७६॥
>
> eka-dhyAne pare rUDhe nirvikalpa-samAdhini ||3|21|76||
>
> .
>
>
> *for the perceiver-percept-perception,*
>
> *mana:Mind*
>
> *is perfectly seated in Unitive Meditation*
>
> *.*
> atyanta.abhAva-sampattau x
>
> draSTR-dRzya-dRzAm mana: x
>
> eka-dhyAne pare rUDhe x
>
> nirvikalpa-samAdhini
>
>
> *. *
>
> Øtt. #samAdhi -> #nirvikalpasamAddhi – *nirvikalpa-samAdhi* –
> without-dif.ference=Same-over.thought
>
> ~vwv. ... the complete absence of the knower, the known and the knowing,
> has risen to the highest meditation on the One Consciousness ...
>
> ~DC. - in attainment of complete unexistence of seer-seen-seeing, mind
> ascends in single-pointed concentration to highest nirvikalpa samadhi. ~AS.
> I agree with you!
>
>
>
> 77
>
> वासनाक्षय बीजे_ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
>
> vAsanA.akSaya‑bIje_asmin kimcit aGkurite hRdi |
>
> क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका* दृशः ॥३।२१।७७॥
>
> kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
>
> .
>
> vAsanAkSaya‑bIje_asmin x
>
> kim.cit aGkurite hRdi x
>
>
> na udayam eSyanti -* not to a rise they go - *
>
> rAga.dveSa.AdikA_dRza: *- *
>
> *. *
>
> *when *
>
> *the Vâsanâ.seed is weakened*
>
> *while *
>
> *something that's still sprouting in the Heart*
>
> *thereafter *
>
> *it will not arise *
>
> *as love&hate in the seer*
>
> *...*
> ~vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the
> complete absence of the knower, the known and the knowing, has risen to the
> highest meditation on the One Consciousness and when the seed of
> destruction of mental impresdsions has sprouted to a certain degree in it,
> the perceptions of love, hate and the like will not rise in the heart in
> the course of time.
>
> ~vlm.3.21.77. When the seed of inappetency has taken root in your heart,
> and begun to germinate in it, the sprouts of your affections and hatred
> (literally-pathos and apathy), will be destroyed of themselves.
>
> and this becoming of the saMsAra will also be uprooted; and you will soon
> abide in the nir.vikalpa samAdhi.
>
>
>
> 78
>
> सम्सार-सम्भवश्च_अयम् निर्मूलत्वम् उपैष्यति ।
>
> saMsAra-sambhava:_ca_ayam nir.mUlatvam upaiSyati |
>
> निर्विकल्प-समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
>
> nirvikalpa-samAdhAnam pratiSThAm alam eSyati ||3|21|78||
>
> .
>
> saMsAra-sambhava:_ca_ayam
>
> nir.mUlatvam upaiSyati |
>
> nirvikalpa-samAdhAnam
>
>
> *. *
>
> *and this very becoming of the saMsAra.Convolution will be uprooted*
>
> *& *
>
> *you will soon abide in the nirvikalpa samAdhi*
>
> *.*
> ~vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the
> complete absence of the knower, the known and the knowing, has risen to the
> highest meditation on the One Consciousness and when the seed of
> destruction of mental impresdsions has sprouted to a certain degree in it,
> the perceptions of love, hate and the like will not rise in the heart in
> the course of time. This springing up of worldly existence will also attain
> to a state without roots. Profound meditation on unconditional
> Consciousness will completely attain to stability.
>
> ~vlm.3.21.78. This springing up of worldly existence will also attain to a
> state without roots. Profound meditation on unconditional Consciousness
> will completely attain to stability. Then the impression of the world will
> be utterly effaced from the mind, and an unshaken anasthesia will overtake
> you all at once.
>
> ~sv.78 72-79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
> *jd. saMsAra-sambhava: ca ayam ‑ and this becoming of saMsAra nirmUlatvam
> upaiSyati ‑ will become uprooted pratiSThAm nirvikalpa-samAdhAnam ‑ abiding
> in nir.vikalpa samAdhi alam eSyati ‑ you'll get-to soon enough
>
> xx76 77 78
>
>
>
> 79
>
> विगत-कलन-कालिमा-कलङ्का
>
> vigata-kalana-kAlimA-kalaGkA
>
> गगन-कलान्तर-निर्मल.अम्बरेन ।
>
> gagana-kalAntara-nirmala.ambarena |
>
> सकल-कलन-कार्य-कारण-अन्त:
>
> sakala-kalana-kArya-kAraNa-anta:
>
> कतिपय-काल-वशाद् भविष्यसि_इति ॥३।२१।७९॥
>
> katipaya-kAla-vazAt bhaviSyasi_iti ||3|21|79||
>
> .
>
>
> *purified in the purifying sky,*
>
> *entirely done with all the conditions of cause and effect*
>
> *and free from the power of time*
>
> *:*
>
> *that is how you will be*
>
> *. *
> *by the sky-moment-interior-immaculate.ambana* ???* tho *all three
> sakala-kalana-kArya-kAraNa.anta: ‑ combined.Affect-Effect-cause.ended
> katipaya-kAla-vazAd ‑ by certain-time-force bhaviSyasi iti ‑ you will be
> iti > ... ||3|21| ‑ [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
>
>
>
>
>
>
>
>
>
> DAILY READINGS mn 6 May, 2019
>
> fm5059 2.my06 su.raghu's REPOSE .z38
>
>
> https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
>
> fm7073 3.my04..06 Evolution in Other Words .z59
>
>
> https://www.dropbox.com/s/c9vwnptnh8vqj7v/fm7073%203.my04..06%20Evolution%20in%20Other%20Words%20.z59.docx?dl=0
>
> fm3022 1.my06-07 Waking and Dream .z33
>
>
> https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चिt संviत्त्या.उच्यte जीva:
>
> cit saMvittyA_ucyate jIva:
>
> संkaल्पात्sa maनो_bhaवेt ।
>
> saMkalpAt sa: mana:_bhavet |
>
> बुद्धि: चिttamaहंkAra:
>
> buddhi: cittam ahaMkAra:
>
> mAया-इti.Aदि.aभिधm tata:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
> *The Goddess said**–*
> 3.21.1 02 03 04 05 06 07
>
> 08
>
> 09
>
> 10
>
>
> *without anyone's remembering *
>
> *: *
>
> *for **Conscious.Atoms *
>
> *the Lordship of the people comes** like the fall of the Crow's Coconut*
>
> *.*
> 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
>
>
> 31
>
> *The Goddess said—*
>
> 32
>
> 33
>
> 34
>
> *the world is merely Space*
>
> *:*
>
> *this*
>
> *tho *
>
> *it is seen here to.be <http://to.be> mere Immensity*
>
> *yet *
>
> *whatever it is seen.as <http://seen.as>*
>
> *here*
>
> *is shifting & drifting sand in the sea*
>
> *.*
> 35 36 37 38
>
> 39
>
> 40 41
>
> 42
>
> 43
>
> 44 45 46
>
> 47 48 49 50
>
> 51
>
> 52
>
>
> *water joins.with water,*
>
> *and*
>
> *fire with fire,*
>
> *and*
>
> *air with wind*
>
> *so does this body*
>
> *—made of mind—*
>
> *thus conjoin with other bodies*
>
> *.*
>
> 53 54
>
> 55
>
> 56
>
> *but*
>
> *when*
>
> *all the Vâsanâ.Conditioning is thinned*
>
> *then*
>
> *will that state arise in you*
>
> *:*
>
> *the subtle AtivAhika, the hyperTraveler*
>
> *will again enter embodiment*
>
> *.*
>
> 57
>
> *The Goddess said—*
> 58 59 60 61 62
>
> 63
>
>
> *at the **beginning of Creation*
>
> *effective.**Consciousness*
>
> *has come.to.be <http://come.to.be> unimagined imagining*
>
> *then **thru **that One* *effective reality*
>
> *it beholds a Percept*
>
> *.*
>
>
>
> *Lîlâ said**–*
>
> 64
>
> *The Goddess said—*
> 65
>
> 66 67 68 69 70 71
>
> 72
>
> 73 74 75 76 77 78 79
>
> ||
>
>
>
> +++
>
>
>
> .z79
>
>
>
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Jiva Das
FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM.3.21 RUNNING THE TRAVELER 1.MY02-05
सर्ग ३.२१
sarga 3.21
देव्य् उवाच ।
devI_uvAca |
प्रतिभान्ति जगन्त्य्_आशु मृति.मोहाद् अनन्तरम् ।
Oॐm
FM.3.21
RUNNING THE TRAVELER
THE GODDESS said—
प्रतिभान्ति जगन्त्य्_आशु मृति.मोहाद् अनन्तरम् ।
pratibhAnti jaganti_Azu mRti.mohAt anantaram |
जीवस्य उन्मीलनाद् अक्ष्णो रूपाणि इव अखिलान्य् अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
.
Projecting the worlds
quickly
out.of the death.delusion
soon.after of the jIva.living.Jiiva/life.form
from/thru opening the eyes form becomes visible
like.enuf already
...
*vwv. ... as visible objects (appear) by the opening of the eyes.
*vlm.p.1. Soon after death occasions the lack of physical senses, the sight of the world appears to the soul as if he were seeing it with open eyes when he was living.
* pratibhA.projecting.they.nti jaganti.worlds Azu.quickly . from/thru mRti.dying/death.moha.delusion.At anantaram.at.once/soon.after + of the jIva.living.Jiiva/life.form.sya . from/thru nmIlana.opening.eyes/becoming.visible.At akSNas.eyes rUpa.form.ANi iva.like/as.if akhilam.entirely/totally.s.Ani alam.enuf/rather
दिक्.काल.कलना.आकाश.धर्म.कर्म.मयानि च ।
dik.kAla.kalanA.AkAza.dharma.karma.mayAni ca |
परि.स्फुरन्त्य् अनन्तानि कल्पान्त.स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta.sthairyavanti ca ||3|21|2||
.
dik.direction.kAla.time.
kalanA.AkAza.Space\sky..Dharma.Karma.maya.made..s.Ani ca.also/and x
parisphuranti. ananta.boundless/endless.s.Ani x
kalpAnta.Doomsday.
sthairya.vanti ca.also/and
.
all
the directions,
their moments of place & time, constructs of custom & karma
:
these
spring.forth as.if eternal and elemental till Doomsday
.
*vwv.935. Then, infinite things spring up all round, (such as) the apprehension of space [jd: it is not AkAza.Space but deza.Place, a location somewhere in the four quarters of the world.] = and time, the sky, things full of characteristic properties and actions and (objects) having stability till the end of the world.
*vlm. ... with the cycle of its seasons and times...
*vlm.p.2 Before him is presented the circle of the sky and its sides with the cycle of its seasons and times. He is shown the deeds of his pious and mundane acts, as if they were to continue to eternity.
न अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य् अपि ।
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
.
what's neither experienced nor perceived tho it seems to be so
being recalled in an instant
is as real as your death in a dream
.
na_anubhUtam not experienced
na yat dRSTam not what is seen
tat_mayA_akRtam / tat_mayA_AkRtam
iti_api
a mode of that undone\formed
that by.me undone\formed
tat kSaNAt from an instance of that
smRtitAm eti to a state of memory going
svapne sva.maraNam yathA as Ur.own death in a dream
.
*vlm. ... like the sight of his own death in a dream, as if they were the prints in his memory.
*vlm.p.3 Objects never before seen or thought of also offer themselves to his view, like the sight of his own death in a dream, as if they were the prints in his memory.
भ्रान्तिर् एवम् अनन्ता इयम् चिद्व्योम.व्योम्नि भासुरा ।
bhrAnti: evam anantA_iyam cit.vyoma.vyomni bhAsurA |
अपकुड्या जगन् नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
.
thus
this
is
boundless delusion
—
a radiantly Conscious space in Space
.
since
it has no wall*,
this 'World City' is an imaginary place
.
bhrAnti:_evam anantA_iyam so this delusion is boundless .
cid.vyoma.vyomni . conscious sky in sky .
bhAsura.A + apakuDyA. jagat.going\world nAmnI. x
nagarI kalpanA.AtmikA . a city, an imagined creation
.
* 'kudya Wall' is a frequent metaphor for the barrier of perception.
*vwv. Thus, this delusion, shining in the sky that is the space of Consciousness, is endless. It is an inferior wall called the world (in the endless space of Consciousness) and is a city of the nature of fancy.
*vlm.p.4 But the infinity of objects appearing in the empty sphere of the non.physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere illusion, and the baseless city of the world, like a castle in the sky, is only the creation of imagination.
इदम् जगद् अयम् सर्गः स्मृतिर् एव इति जृम्भते ।
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
दूर.कल्प.क्षण.अभ्यास.विपर्यास.एक.रूपिणी ॥३।२१।५॥
dUra.kalpa.kSaNa.abhyAsa.viparyAsa.eka.rUpiNI ||3|21|5||
.
this world
&
this creation of it
:
mere memory
s p r e a d s o u t
thru the practical knowing of one form diversified
.
idam jagat this world, ayam sarga: . this creation . smRti:_eva iti . is only "memory" .
iti jRmbhate . so spreading.out .
dUra.kalpa.Age/Doomsday.kSaNa.abhyAsa.(yogic).practice..viparyAsa.eka.one/single..rUpa.form.iNI x
.
* in Place, Time, and karma
*vlm.p.5 Memory of the past world makes it known to us. Therefore, the length of a kalpa age and the shortness of a moment are only false impressions proceeding from the speed and slowness of our thoughts.
न अनुभूता अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
पूर्व.कारण.रिक्ता_एव चिद्रूपा एव प्रवर्तते ॥३।२१।६॥
pUrva.kAraNa.riktA_eva cit.rUpA_eva pravartate ||3|21|6||
.
it is not known as one experience following another
this vision is not a formed duality
:
even without a Prior Cause
the Conscious.Form thus proceeds
.
na anubhUtA_anubhUtA ca . not experienced and experienced .
jJapti.: ittham.thus/this.way dvi.rUpI.formation.NI + pUrva.full\eastern.kAraNa.cause.rikta.A eva.only/indeed cidrUpa.conscious.form.A eva.only/indeed pravartate.x
.
*sv. Not as one experience and then another is this understanding two.formed: without prior cause the cit.Form thus arises.
*vlm.p.6 Therefore knowledge based upon previous memories or otherwise is of two kinds, and things known without their cause are attributed to Divine Intelligence.
*vlm..... knowledge based upon previous memories or otherwise is of two kinds, and things known without their cause are attributed to Divine Intelligence.
*AS. ... the experiences described above. Some are memories, though not currently being directly experienced while others are current perceptions of the world. Both arise without direct cause and hence are of the nature of cit. Thus, all knowledge at this stage of life whether as memory or experience is cit.
न अनुभूते ऽनुभूतत्व.संविद् अन्तर् उदेत्य् अपि ।
na_anubhUte_anubhUtatva.samvit antar udeti_api |
स्वप्न.भ्रम.आदाव् अन्यस्मिन् पितरि इव पितुः स्मृतिः ॥३।२१।७॥
svapna.bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
.
it is not experience,
although awareness of experience arises elsewhere
as dream.delusion
(a father in the memory of his father)
.
whin na.not anubhUta.experienced.e . anubhUtatva.samvid . as a condition of experienced awareness . antar.within udeti.arising api.tho/even +
svapna.bhrama.Adau . whin dreams and delusions .
anyasmin.pitari_iva pitu: smRti: . whin like a father the memory of a father
.
*AS. Even in a thing that is not experienced, a feeling of having experienced arises; as if by a confusion in a dream or as remembering our father in some other father. This is the feeling of deja vu being described!
*vlm.p.7 We are also conscious of thoughts that we have not thought of before in our minds, such as we often have in our dreams. Another may remind us of our deceased parents, so we think of them.
*vlm.7 We are also conscious of thoughts that we have not thought of before in our minds, such as we often have in our dreams. Another may remind us of our deceased parents, so we think of them.
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा.मात्रम् एव सत् ।
kadAcit smRtitAm tyaktvA pratibhA.mAtram eva sat |
भाति प्रथम.सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama.sargeSu rUpeNa tat.anukramAt ||3|21|8||
.
Sometimes
abandoning the state.of.Memory
the Projection/Reflection.mode indeed appears to.be real
in these primal creations
by/with.form thru the following process
:
*vlm.p.8 Sometimes genius supersedes the province of memory, as in the first creation or discovery of a thing, which afterwards is continued by its memory.
#tadanu . ind: after that , afterwards Megh.&c. •.• #tadanukRti . ind. conformably to that, accordingly AitBr.vi,1,2.
* kadAcit.somewhen – smRtitA.the State.of.Memory.m tyaktvA.having abandoned/cast.off . pratibhA.screenProjection\mirrorReflection.mAtra.measure/mode.m eva.very/only . sat.being.So/real. bhAti.shines/appears – in these prathama.at.first.sarga.creations eSu – rUpeNa.by/with.form . from/thru tatanukramAt . the following process
दृश्यम् त्रि.भुवन.आदि इदम् अनुभूतम् स्मृतौ स्थितम् ।
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
केषाञ्चित् तन्वि केषाञ्चिन् न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
.
The Percept is the Triple.World
:
this
experienced, existing in the Memory for someone
whether in a body or not
:
experienced in Memory it exists
.
What is perceived is the Triple.World:
this is experienced, seated in Memory
for whoever.t tanvi.in.body. keSAmci.of.whoever.t . na.not. anubhUta.perceived/experienced.m smRtau.in.Memory. sthita.existent/situate
*AS. In some peoples' memories, the experienced worlds and other things reside, while in some memories (even) the unexperienced ones reside. Some remember, and some think they do(:.))
*vlm. According to some, those visible worlds are said to have remained in their ideal state in the Divine mind; and according to others, there were no pre.existent notions of these in the mind of God. *{jd. this is truly the invisible God, because He does not appear in the text.}
* the Percept is dRzya.m tri.bhuvana.Adi – the Triple.World: . idam – this . anubhUta.perceived/experienced.m in smRti.Memory.xx.au sthita.xx.m . keSAmci.of.whoever.t tanvi.in.body. keSAmci.of.whoever.t . na.not. anubhUta.perceived/experienced.m smRtau.in.Memory. sthita.existent/situate
प्रतिभासत एव इदम् केषाञ्चितत् स्मरणम् विना ।
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
चिदाणूनाम् प्रजेशत्वम् काकतालीय.वद्यतः ॥३।२१।१०॥
cit.aNUnAm prajA.Izatvam kAkatAlIya.vadya.ta: ||3|21|10||
.
projecting as this
without anyone's remembering
:
for Conscious.Atoms
the Lordship of the people comes like the fall of the Crow's Coconut
.
*sv.10 There is another which is not based on memory of past experience. This is the fortuitous meeting of an atom and consciousness which is then able to produce its own effects.
*vlm. ... the production of a sudden, fortuitous combination of intelligence and atomic principles (kAkatAlIya samyoga).
*AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying which has a definitive implicated meaning which is usually not clear just from the words, but becomes clear from convention. kAka is a crow and tAla refers to the Palmyra tree which has big heavy fruit similar to the coconut. Imagine an event when a crow sits on a tAla tree and accidentally dislodges one of its fruit. Then the fruit falls on the head of a person sitting underneath and kills him. This event comes totally by chance, neither the crow nor the tree nor the person have any related intentions or thoughts. Thus ... "by chance known as the crow.coconut principle"... The cit does not have a "prior" memory of having created jIvas, it just happens!
***karma . *kAkatAlIya . after the manner of the crow and the coconut (as in the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it—or in other versions, killing a passerby), unexpected, accidental; some would say "random". this nyAya.Example is "passim", appearing often in yv.FM.)
* pratibhAsate eva_idam . it projects as this . without keSAmci.of.whoever the smaraNa.remembering/recollection. vinA.without | of cidaNU.Conscious.Atoms.nAm prajezatvam – the Lordship of the people . kAkatAlIya.vadya.tas . like the example of the Coconut Crow .
अत्यन्त.विस्मृतम् विश्वम् मोक्ष इत्य् अभिधीयते ।
atyanta.vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
.
boundlessly.unremembered, the Universe is known as "Free":
whether desired or undesired, it is not there anyhow from anything
.
atyanta.vismRtam vizvam
mokSa_iti_abhidhIyate |
IpsitA.anIpsite
IpsitAn Ipsite
tatra na sta:
kA.cana kasya.cit x
.
*vlm.p.11 Completely forgetting the world is called liberation. That cannot be had if consciousness is attached to what is desirable or is averse to the undesirable.
अत्यन्त.अभाव.सम्पत्तिम् विना अहम्ता जगत्.स्थितेः ।
atyanta.abhAva.sampattim vinA_ahamtA jagat.sthite: |
अन्.उत्पादमयी ह्य् एषा न उदेत्य् एव विमुक्तता ॥३।२१।१२॥
an.utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
.
without
the befalling of unlimited unbeing
the "I"ness of the world.state
is really an unarisen mode
and the state of becoming.Free does not arise
.
atyanta.unlimited/boundless.abhAva.non.becoming\death.sampatti.m vinA.without ahamtA."I"ness . jagat.sthite: of the world.state + an..non.utpAda.producing/happening.maya.made.I hi.for/since eSA.this .f.. na.not udeti.arising eva.very/only/indeed . vimuktatA.
.
*vimukti .f.. disjunction (opp. to <yukti>) • (end.comp.) giving up • release, deliverance, liberation • release from the bonds of existence, final emancipation .
***anta . *atyanta. . ati – beyond, exceeding, boundless, unlimited – anta – a limit or bound – boundless.
##pad . #utpad . *utpAda . *anutpAda . non.production, not coming into existence • not taking effect •• *anutpAdana.m . not producing, non.production . *anutpAdya .mfn.. not to be created, eternal +
*vwv.1809.y3.21.12. This liberated nature, consisting of the non.appearance of the states of ego and the world, does not at all arise without the accomplishment of the complete non.existence (of the objective world).
*AS. While the ego.world survives (ahamtA.au_sthiteH) without the realization of its illusory nature (atyantAbhAvasampattim vinA), the liberation (vimuktatA) has indeed no chance of arising (anutpAdamayI hi eSA) and does not arise (na udeti).
*AS. Why does it say no chance of arising as well as does not arise? That is to say that even the "kAkatAlIya" does not happen here. You cannot escape by sheer luck(:.)) BTW, this is the instance of the absolute genitive (sata: SaSThI).
*jd. this shloka is a typical example of V's love of jargon, and the saMskRta tendency to leave the definitions till later.
रज्ज्वाम् सर्प.भ्रम: सर्प.शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
rajjvAm sarpa.bhrama: sarpa.zabda.artha.a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
.
rajjvAm sarpa.bhrama: . as a rope the snake.delusion .
sarpa.snake/serpent.zabda.word.artha.meaning. a.not.sambhavati.manifest/becoming.m sthita.existent/situate.m |
an..non.utpAda.producing/happening.m . ayam tyaktvA
zAnta:_api hi na zAmyati x
.
a
rope
appears to be
a
snake
only when we misunderstand the right meaning of the word
"snake"
:
till we forgo the error, we may seem peaceful, but we're not at peace
.
*vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed until the meaning of the word snake, is known to be inapplicable to the rope; so no one can have rest and peace of his mind, unless he is convinced of the illusive nature of the world.
*AS. If one discards (tyaktvA) the impossibility (asambhava) of the meaning of the word snake arising in a rope which has no reason to arise (anutpAdamayam), then the illusion of the snake in a rope, tho subdued (zAnta: api) is not completely ended (na zAmyati).
Ott. #sambhava = #bhU to become.so. .> #sambhU #sambhU sam>bhU to become together .> #sambhava: #sambhava sam.bhava . being or coming together ... • (ifc. "made possible by"; sambhavena, "according to possibility", "as possible ") • (in rhet.) a possible case; (in phil.) equivalence (regarded as one of the pramANas q.v.; illustrated by the equivalence between one shilling and 20 pence [or a dime and 10 cents]); agreement, conformity (esp. of the receptacle with the thing received); sambhava a. . existing, being. +
अर्ध.शान्तो न शान्तो ऽसौ समेति अर्थतया पुनः ।
ardha.zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति एक.पिशाच.अन्ते पिशाचो ऽन्यो ह्य् अ.धीमतः ॥३।२१।१४॥
udeti_eka.pizAca.ante pizAca:_anya:_hi_a.dhImata: ||3|21|14||
.
ardha.zAnta.: na.not zAnta.: asau.that.yonder sameti. artha.purpose/meaning/thing.ness.tayA punar.again + udeti.arising whin eka.one/single.pizAca.Pishaacha.Butcher.anta.e . pizAca.Pishaacha.Butcher anyA.another: hi.for/since a.not..dhImata.: x
.
somebody only half.at.peace is not at peace
:
we meet with the same thing again when
seeing one pizAca Monster, we meet another just as bad
.
*vlm.14 Even with that, a person who is at peace with himself cannot be wholly at rest without divine knowledge because, even though he has rid himself of the devil of worldliness, the ghost of his inner ignorance may overtake him.
संसारश् च अयम् आभोगी परमेव इति निश्चयः ।
saMsAra:_ca_ayam AbhogI param eva_iti nizcaya: |
कारण.अभावतो भाति यद् इह आभातम् एव तत् ॥३।२१।१५॥
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
.
saMsAra.Samsaara.convolution: ca.also/and ayam.this.there Abhoga.I x
param.further.beyond\merely eva.very/only/indeed / parama.highest/supreme.A iva.like/as.if iti.so/as nizcaya.certain.: + kAraNa.cause.abhAva.non.becoming\death.tas.from/thru bhAti.appearing.as . thru the lack of cause appearing . yat.what is iha.here/in.this.world AbhAta.shining/appearing/visible.m eva.very/only/indeed tat.it/he/that
.
but this saMsAra is as.if it were the Snake
—
and certainly it seems to be
in the absence of a cause
:
its shining here is only That
.
*DC. saMsara and this world are like great enjoyments, no doubt; that which appears from non.existent cause is an appearance only.
*AS. The word Abhogin also has the meaning of "snakelike". So, this verse continues the above analogies. This world is like a snake, without a cause, one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this is but an illusion (iha AbhAtam eva tat).
*saMsAra.Samsaara.convolution: ca.also/and ayam.this.there Abhoga.I . param.further.beyond\merely eva.very/only/indeed / parama.highest/supreme.A iva.like/as.if iti.so/as nizcaya.certain.: + kAraNa.cause.abhAva.non.becoming\death.tas.from/thru bhAti.appearing.as . thru the lack of cause appearing . yat.what is iha.here/in.this.world AbhAta.shining/appearing/visible.m eva.very/only/indeed tat.it/he/that
Liilaa said—
ब्राह्मण.ब्राह्मणी.रूपे सर्गे कारण.संस्मृतिः ।
brAhmaNa.brAhmaNI.rUpe sarge kAraNa.saMsmRti: |
कथम् अभ्य्.उत्थिता सा अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
.
in the form of a brAhmaNa and brAhmaNI
in such a creation
there is a causal common Memory
.
how
did it spring.forth without its present memorability
?
When the forms of a Braahmana & Braahmanii.rUpe . sarge.in.creation
kAraNa.cause.saMsmRti.remembering/remembrance.of.: + katham.?how abhyutthita.risen/appeared..A sA.she/it asya.his/its smaraNIya.memorable.m idam.this.there vinA.without
.
*vlm.p.16 Lîlâ said, "If memories are the cause of one’s reincarnation, then, O goddess, tell me what were the causes of the birth of the brAhmaNa couple, without the vestiges of their past remembrance.
*When the forms of a Braahmana & Braahmanii.rUpe . sarge.in.creation kAraNa.cause.saMsmRti.remembering/remembrance.of.: + katham.?how abhyutthita.risen/appeared..A sA.she/it asya.his/its smaraNIya.memorable.m idam.this.there vinA.without
The GODDESS said—
पितामह.स्मृतिस् तत्र कारणम् तस्य न स्मृतिः ।
pitAmaha.smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य् एव मुक्तत्वात् पूर्व.जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva.janmana: ||3|21|17||
.
in this case,
the Grandfather brahmA's Memory was not the cause
:
there is no prior cause at.all,
because he is aree from former birth
.
pitAmaha.grandfather/Brahmaa.smRti.memory.: tatra.there . kAraNa.cause.m tasya.of.him/it\his\its na.not smRti.memory + pUrva.former/prior.m. na.not sambhavati.manifest/becoming eva.very/only/indeed .
mukta.free/loosed.condition.tvAt @ pUrva.former.janman.birth.a:
.
* muktatvAt, thru his state of being Free. mukta is usually translated "liberated". in FM it is "Free"- this is a good example of why I prefer this reading: who "liberated" Brahmaa?
*vlm.3.21.17. The goddess replied:..Know that Brahma the first progenitor of mankind, who was absolute in himself, did not retain any vestige of his past remembrance in him.
*sv.17 SARASVATI said: Indeed, that was due to the thought.form of Brahma, the creator. He himself had no hidden thought.forms (memory) for before creation there was dissolution and at that time the Creator had attained liberation.
*DC. The cause here was thought of Brahma.creator, because he did not have prior memory, since he attained liberation in his former birth.
*AS. In that case the memory of the Brahma (grandfather . pitAmaha) is not the cause, (for it) cannot possibly form before (pUrvam na sambhavati eva) due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
* pitAmaha.grandfather/Brahmaa.smRti.memory.: tatra.there . kAraNa.cause.m tasya.of.him/it\his\its na.not smRti.memory + pUrva.former/prior.m. na.not sambhavati.manifest/becoming eva.very/only/indeed .
mukta.free/loosed.condition.tvAt @ pUrva.former.janman.birth.a:
पूर्वम् न सम्भवति एव स्मरणीयम् इति स्वयम् ।
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
.
pUrva.former/prior.m na.not sambhavati.manifest/becoming eva.very/only/indeed smaraNIya.memorable.m iti.so/as svayam.oneself/Urself + padmaja.Adi.tvam - to the condition of the Lotus.Born AyAti.coming.forth caitanya.sya tathA sthite: x
.
he
affects no prior memory at.all
—
he is himself what is to be remembered
.
he comes
the primal LotusBorn
from the state of chaitanya.Conscience*
.
* "Conscience" is here used in its general sense of "inward knowledge", a sense of affective feeling which includes but is not limited to "remorse". *vlm. ... his own intelligence (chaitanya) ....
अभूवम् अहम् इत्य् अन्यः प्रजानाथः प्रजापतेः ।
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
.
abhUvam aham iti_anya: prajA.nAtha: - so I have become another Lord of the People
prajApate: - than their Protector - kAkatAlIya.vat - like the Coconut Crow kazcit.?who/whatever - bhavati.becomes pratibhA.projecting.appearance.maya.made.: .
"I"
have become
another Lord among the Forefathers
(as with the Coconut Crow, something else becomes a projective Imagining)
.
*vlm.3.21.19. The lord of creatures being thus born by chance of his own genius or creative power, and without any assignable cause or design on his part, reflected within himself "now I am become another and the source of creation."
*sv.19 18.19 At the beginning of this epoch, someone assumes the role of creator and thinks "I am the new Creator" this is pure coincidence, even as one sees a crow alighting on a palm tree and the cocoanut falling, tho these two are independent of each other.
* pratibhAmaya cp. nirAmaya
एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
evam abhyudite loke na kimcit na kadAcana |
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
kvacit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
.
so
when it is not anyhow arisen in this world
not anything wherever
can be called "arisen",
it's entirely set in the Consciousness.sky
.
evam.so/this.way whin abhyudita.arisen/sprung.e in the loka.world/people.e na.not kimcit.anything/whatever na.not kadAcana.when/wherever + kvacit.?wherever abhyudita.arisen/sprung.from.m nAma.namely/exactly kevalam.entirely cinnabha.conscious.sky.: sthita.existent/situate.m x
.
*vlm. Whatever is thus born of itself, is as it were nothing and never produced at all, but remained as the absolute intellect itself in chin.nabhas.
* evam.so/this.way whin abhyudita.arisen/sprung.e in the loka.world/people.e na.not kimcit.anything/whatever na.not kadAcana.when/wherever + kvacit.?wherever abhyudita.arisen/sprung.from.m nAma.namely/exactly kevalam.entirely cinnabha.conscious.sky.: sthita.existent/situate.m x
द्वि.विधायाः स्मृतेर् अस्याः कारणम् परमम् पदम् ।
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
कार्य.कारण.भावो असाव् एक एव चिद्.अम्बरे ॥३।२१।२१॥
kArya.kAraNa.bhAva:_asau_eka* eva cid.ambare ||3|21|21||
.
dvi.two/dual.vidhA.division/kind.s.yA: of smRti.memory.e: asyA:.in.this f. the kAraNa.cause.m parama.highest/supreme.m pada.condition-m - kArya.effect-.kAraNa.cause.bhAva.sense.of.becoming/feeling: asau.that.yonder eka.one/single. eva.very/only/indeed in cidambara.conscious.sky.e x
.
the cause
of the two sorts of Memory
is
the highest state
.
this condition of cause and effect
is only one in the Consciousness.sky
.
*vlm.21 The Supreme Being is the sole cause of both types of memories (those caused by vestiges of prior impressions, and those produced by prior desires). Both conditions of cause and effect are combined in Him in the sphere of his consciousness.
* dvi.two/dual.vidhA.division/kind.s.yA: of smRti.memory.e: asyA:.in.this f. the kAraNa.cause.m parama.highest/supreme.m pada.condition-m - kArya.effect-.kAraNa.cause.bhAva.sense.of.becoming/feeling: asau.that.yonder eka.one/single. eva.very/only/indeed in cidambara.conscious.sky.e x
कार्यम् च कारणम् च एव कारणैः सह.कारिभिः ।
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: |
कार्य.कारणयोर् ऐक्यात् तद् अभावान् न शाम्यति ॥३।२१।२२॥
kArya.kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
.
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: | kArya.kAraNayo:_aikyAt tat a.bhAvAn_na zAmyati x
.
kArya.Effect
&
kAraNa.Cause
are concurrent
&
in this unity of cause and effect, not in their absence, is there peace
.
*vlm. the knowledge of the union of the cause and effect....
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
mahA.cit.rUpam eva tvam smaraNam viddhi vedanam |
कार्य.कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
kArya.kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
.
mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya.kAraNatA tena sa:_zabda:_na ca vAstava: x
.
all this is just a form of mahA.chit, the Great Consciousness
.
know your understanding to be only smaraNa Remembering
.
this is true
:
Cause.and.Effect = only words, not reality
.
*vlm.3.21.23. Causality and consequence are mere empty words of no significance, since it is the recognition of the universal intellect, which constitutes true wisdom.
*sv.23 The one infinite consciousness alone is thought.form or experience: there is no cause and effect relationship, these ('cause' and 'effect') are only words, not facts.
एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य् अपि ।
evam na kimcit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
.
evam na kimcit utpannam dRzyam cit=jagat.Adi_api | cid.AkAze cid.AkAzam kevalam sva.Atmani sthitam x
.
so
there is nothing whatever that is a produced Percept,
but only chit.Consciousness as.if it were the world
.
chit.space is wholly chit, but situate in your.own.Self
.
*vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the visible world and the like are Consciousness. The Space of Consciousness is only remaining in its own nature which is (ever) the Space of Consciousness
*vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal [dRzyam], or known in the noumenal or intellectual world; but every thing is situated within the space of the sphere of the intellect in one's own soul.
Liilaa said—
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
रूप.श्रीर् जागती प्रातः प्रभया इव ईक्षण.द्युतिः ॥३।२१।२५॥
rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: ||3|21|25||
.
aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: x
.
O
how the supreme Vision is revealed to me, Goddess, by you,
and all the wonder of your form is like morning on earth,
a radiant sun
.
*vlm.p.25 Liilaa said, "What a wonderful sight you have shown me, O goddess. It is as auspicious as morning light and as brilliant as lightning.
इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
idAnIm aham etasyAm yAvat pariNatA dRzi |
न अभ्यासेन विना तावद् भिन्धि इदम् देवि कौतुकम् ॥३।२१।२६॥
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
.
idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat bhindhi_idam devi kautukam x
.
now
since I have assumed this point of view,
and that not without hard effort,
Goddess,
satisfy my curiosity
!
*vlm.3.21.26. Now goddess! deign to satisfy my curiosity, until I become conversant with it by my intense application and study.
*vlm.p.26 Now goddess, please satisfy my curiosity until I become thoroughly familiar with this knowledge through my intense application and study.
*DC. Now my vision has changed, but yet it requires efforts (to become perfect), o devi, please satisfy my curiosity. *AS. For now (idAnIm), while (yAvat) I have not completely grown into this point of view (etasyAm dRzi na pariNatA) due to lack of practice (abhyAsena vinA), so please break my doubtful curiosity (bhindhi kautukam). • kautuka has many shades of meaning, it is essentially curiosity, but can be pleasant or nagging!
यत्र असौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् ।
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
तम् सर्गम् तम् गिरि.ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
tam sargam tam giri.grAmam naya mAm tam vilokaye ||3|21|27||
.
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
tam sargam tam giri.grAmam naya mAm tam vilokaye x
.
take me
to that sarga Creation,
show me
that mountain town
where this brAhmaNa dwells in his home,
together with his brAhmaNI
.
*vlm.p.27 Kindly take me to that that mountainous place where the brAhmaNa couple, Vasishtha and Arundhati, lived and show me their house."
The GODDESS said—
अचेत्य.चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya.cit.rUpa.mayIm paramAm pAvanIm dRzam |
अवलम्ब्य इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
.
acetya.cit.rUpa.mayIm
paramAm pAvanIm dRzam |
avalambya_imam AkAram
avamucya bhava.amalA . x
.
it is as a construct of nonconceptual.Conscious.Form
that we approach the Supreme Purity
.
this perceiving body must be abandoned for that immaculate being
.
*vlm. If you want to see that sight, you have to be immaculate. You must give up your personality and your ego.sense and attain awareness of the unintelligible Consciousness within the soul.
ततः प्राप्स्यस्य् असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ.नर.सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA ||3|21|29||
.
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA x
.
thus
you will attain without doubt
a space.self existing in the sky
.
the conception of an Earthbound human
is like a city in the air
.
*vlm. You shall then find yourself in a vacuous atmosphere (vyomátman), and situated in the sky (nabhas.nubibus), resembling the prospects of earthly men, and the apartments of the firmament (i.e. all nil and void).
एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
evam sthite tam pazyAva: saha sargam an.argalam |
अयम् तद् दर्शन.द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana.dvAre deha: hi parama.argalam ||3|21|30||
.
when so situate
we see/know it
saha sargam – with creation
unchecked/unbarred.m
ayam.this . tat.that.one –
in/when the door of presence/perception – deha.body: . hi.for/since . parama.argalam – is a bar to the Absolute
.
thus only in this state will we see it,
without obstruction,
as a sarga creation
:
the body is a closed door to that vision
&
an absolute obstruction
.
*vlm.30 In this state we shall be able to see them (the field of another’s imagination) with all their possessions and without any obstruction. Otherwise this body is a great barrier in the way of spiritual vision.
* evam sthite . when so situate . tam.him/it. pazyAva.: . we see/know – saha sargam – with creation . anargala.unchecked/unbarred.m | ayam.this . tat.that.one . in/when darzana.dvAre – the door of presence/perception – deha.body: . hi.for/since . parama.argalam – a bar to the Absolute
Liilaa said—
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
न कस्माद् अत्र मे युक्तिम् कथय अनुग्रह. अग्रहात् ॥३।२१।३१॥
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
.
amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim kathaya_anugraha.AgrahAt x
.
Goddess,
by this body
another world has been attained
.
why not this body
?
tell me the reason why
thru
the Favour
of Your Grace
.
*vlm.3.21.31. Lila said:..Tell me kindly, O goddess! the reason, why do we not see the other world with these eyes, nor go there with these bodies of ours.
*vlm.p.31 Liilaa said, "Tell me kindly, O goddess, the reason why do we not see the other world with these eyes, or go there with these our bodies."
~AS: O Goddess (devi), why can the other world not be reached by this body (amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the reason for it (atra yuktim) because I strongly request this favor (anugraha.AgrahAt). The main issue is why can I not go as I am, in this body? Why do I have to take a spiritual form to travel? The question comes because of verse 30 where the Goddess has declared the body as a great obstacle to travel.
The GODDESS said—
जगन्ति इमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a.mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि इव ऊर्मिका अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
.
jaganti_imAni . these worlds are . a.xx.mUrta.formed.xx.s.Ani
mUrtima.thickening.to.form.nti . mudhA.?grahAt . x
bhavad.xx.bhi: . by/with their coming.to.be they are _avabuddh.understood.s.Ani to.be hema.gold/en.Ani_iva.like/as.if._Urmik.ring.A_adhiy.xx.A x
.
these worlds
are without form
.
taking form
thru the grasp of folly
by their becoming
they are understood as golden
like a ring
thru want of thought
.
*vlm. ... these worlds which are formless, appear as having forms to your eyes, as you take the substance gold in its form of a ring.
मुर्छ् #murch . to become thick, by condensation or expansion. #mUrta मूर्त .adj.. coagulated [= #ghana] • settled into any fixed shape, embodied, incarnate. •• #mUrtatvam material form, incarnate existence. •• #mUrti –f.. any material embodiment, having definite shape or limits [= #Amaya, as in #nirAmaya] • an image, idol, statue. •• #mUrtidhara mUrti.dhara having a body, corporeal, incarnate. •• #mUrtitvam . the having a body, materiality • (in phil) the having a finite or fixed measure or motion. #amUrta . shapeless, unembodied • consisting of different parts. •• #amUrti .f.. shapelessness, absence of shape or form • #mUrtimat – mfn. . having a material form (in fine compositi or 'at the end of a compound' = formed of), corporeal, incarnate, personified •.• #khamUrtimat – having divine or celestial embodiment +
हेम्न्य् ऊर्मिका.रूप.धरे ऽप्य् ऊर्मिकात्वम् न विद्यते ।
hemni_UrmikA.rUpa.dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन् न अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat.rUpe jagat na_asti ca brahmaNi ||3|21|33||
.
In hema.gold.ni – UrmikA.rUpa.dhare_api. even when it holds the form of a ring, the condition of "ring" is.not. vidyate.is.known.to.be.
so
thus
in the jagat.world.rUpa.form . the jagat.world too . na.is.not.asti ca . brahmaNi.in the.Immens/ity
.
*vwv.1546. As there is no ring.nature in gold, tho bearing the form of a ring, so also, there is no world in the (Absolute) brahman having the appearance of the world.
?vlm.p.33 Gold, though fashioned into a circle, has no curve in it. The spirit of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} appearing in the form of the world is not the world itself.
जगद् आकाशम् एव इदम् ब्रह्मैव इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
दृश्यते काचिद् अप्य् अत्र धूलिर् अम्बु.निधाव् इव ॥३।२१।३४॥
dRzyate kAcit api_atra dhUli:_ambu.nidhau_iva ||3|21|34||
.
the world is merely Space
is shifting & drifting sand in the sea
.
jagat AkAzam eva_idam .
brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra
dhUli:_ambu.nidhau_iva x
.
*vlm.p.34 The world is an emptiness full with the spirit of God {brahman is neuter gender, not "he" but "it", The Immensity}. Whatever is visible is like dust appearing to fly over the sea.
अयम् प्रपञ्चो मिथ्या एव सत्यम् ब्रह्म अहम् अद्वयम् ।
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
अत्र प्रमाणम् वेदान्ता गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
.
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA x
.
all this materiality is simple falsehood
:
truly I am the nondual brahman
.
and the proof is
the experience
of the teachers of vedAnta
.
*vlm. This illusory quintessence of the world is all false, the true reality being the subjective Brahma alone; and in support of this truth we have the evidence of our guides in Vedánta philosophy, and the conviction of our consciousness.
ब्रह्मैव पश्यति ब्रह्म न अ.ब्रह्म ब्रह्म पश्यति ।
brahmaiva pazyati brahma na_a.brahma brahma pazyati |
सर्ग.आदि.नाम्ना प्रथितः स्वभावो ऽस्य एव च ईदृशः ॥३।२१।३६॥
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
.
brahmaiva pazyati brahma
na_a.brahma brahma pazyati |
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: x
.
only the brahmic Immensity
sees the brahmic Immensity
—
non.brahman does not see brahman
:
what is familiar as the process of creation
—
such is
its nature
.
*vlm.36 The believer in Brahma {no. the word is neuter, not the masc. God) sees Brahma alone and no other anywhere. He looks to Brahma through Brahma himself, as the creator and preserver of all, and whose nature includes all other attributes in itself.
न ब्रह्म जगताम् अस्ति कार्य.कारणता.उदयः ।
na brahma jagatAm asti kArya.kAraNatA~udaya: |
कारणानाम् अ.भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm ||3|21|37||
.
na brahma jagatAm asti kArya.kAraNatA~udaya: | kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm x
.
the brahman,
the Immensity
is
not
a Causal source
for this expansion of the worlds
because.of the absence of Causes
for all concurrent Causers
.
*vwv.1512. There is no rising of the state of cause and effect of brahman and the worlds, on account of the absence of all associate causes.
यावद् अभ्यास.योगेन न शान्ता भेद.धीस् तव ।
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava |
नूनम् तावद् अ.तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a.tat.rUpA na brahma paripazyasi ||3|21|38||
.
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava | nUnam tAvat a.tat.rUpA na brahma paripazyasi x
.
so long as
you
are not quieted by
abhyAsa.yoga
Practical Work
you
are of a troubled, divided mind
:
now
in that way
not
having the Form of That,
you do not behold the brahman
.
*vlm.3.21.38. Until you are trained by your practice of Yoga, to rely in one unity, by discarding all duality and variety in your belief, so long you are barred from viewing Brahma in his true light.
तत्र रूढिम् उपायाता* य इमे त्व् अस्मद्.आदय: ।
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
अभ्यासाद् ब्रह्म.सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
abhyAsAt brahma.sampatte: pazyAma:_te hi tatparam ||3|21|39||
.
tatra.there/aboutThat. rUDhi.growth/development.m upAyAta.approached/neared.A: ya.who/which.:_ime.these. tu.tho asmAt.from/thru.this..Adaya:.&c.s: | abhyAsa.Practice.At brahma.the.Immensity.sampatti.falling.together/succeeding.e: for we.see/know them as following that
.
those
who are coming to development
"us"
&c
thru abhyAsa.Practice
of attainment of the brahman.Immensity
we see
these things as arising from That
.
*vlm.3.21.39. Being settled in this belief of unity, we find ourselves by our constant practice of Yoga communion, to rest in the Supreme spirit.
~AB. ye rUDhim dRDha.vyutpattim | ta ime pazyAmah ||3|21|
*Ott.part. #ta . #tatpara . tat.para . following that or thereupon • having that as one's highest object or aim, eagerly engaged in •• #tatparatA, #tatparatvam . scope, design, intention • entire devotion or addiction to (loc) +
संकल्प.नगरस्य एव मम आकाश.मयम् वपुः ।
saMkalpa.nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च अन्तः पश्यामि देहेन अनेन तत्.पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat.padam ||3|21|40||
.
saMkalpa.nagarasya_eva
mama_AkAza.mayam vapu: | brahmaiva ca_anta: pazyAmi dehena_anena tat.padam x
.
the body
is
a citizen
of
this my conceptual city
.
the vapus.Body is a Space.mode
.
I see only that state of brahmic Immensity within the body
.
*vlm.40 Then we find our bodies to be an aerial substance that mixes with the air, and at last, with these our mortal frames, we are able to come to the sight of Brahma.
*vlm.p.40 Then we find our bodies to be an aerial substance that mixes with the air, and at last, with these our mortal frames, we are able to come to the sight of brahma.
विशुद्ध.ज्ञान.देह.आर्हास् तथा एते पद्मज.आदयः ।
vizuddha.jJAna.deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म.जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma.jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
.
vizuddha.jJAna.deha.ArhA:
tathA_ete padma.ja.Adaya: |
brahmAtma.jagat.AdInAm
amze saMsthAnam aGgane x
.
pure.Wisdom.body=worthy thus they are
(the LotusBorn &c)
:
each
is
an amsha, a bit of the brahman.Immensity
:
as Self they all are standing in the courtyard
.
*vlm. ... placed in some part of the divine essence. *DC. ... a corner of Brahma’s backyard exists world etc.
*vlm.p.41 Being endowed with pure, enlightened and spiritual frames (astral or subtle bodies), like those of brahma and the gods, the holy saints are placed in some part of the divine essence.
*AS. ... the great souls like Brahma etc. (padmaja.AdayaH) who really should have only the abstract body of pure knowledge (vizuddha.jJAna.dehArhA:) as a congregation in the field of the worlds etc. which are really brahman (brahma+Atma+jagat AdInAm amze aGgane).
तव अभ्यासम् विना बाले न आकारो ब्रह्मताम् गतः ।
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
स्थितः कलन.रूप.आत्मा तेन तन् न अनुपश्यसि ॥३।२१।४२॥
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
.
without regular Practice, girl, no embodiment has got to the brahmatA.State.of.Immensity
existent as idea.taking.form as self
tena.by/with.that tat.that.one. na.is.not. anupazyasi.you.afterseeing
.
you do not realize that
the Immensity
is your own embodiment
seated
in
a self
that is formed of moments and measures
.
for that reason,
you do not fully understand
That
.
*vlm.p.42 Without the practice of yoga.meditation, you cannot approach God {brahman is neuter gender, not "he" but "it", so "The Immensity", and brahmaa the Immense; VLM's "God" seeks to be both neuter and masculine Deva=God. jd} with your mortal frame. A soul sullied by physical sensation can never see the image of God {brahman is neuter gender, not "he" but "it", The Immensity. jd}.
पश् #paz . #anupaz . anu>paz . ['after.see': what is after.seen (discovered) has then after.become (as experience, anu>bhU) . P. Atm. . anupazyati, anupazyate . to look at, perceive, notice, discover • to reflect upon (tam) • to look upon as, take as • (perf. Atm. p. <anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3 • (nir.10.20) . anupazya . adj. . perceiving, seeing.
* tava_abhyAsam vinA . without regular Practice, bAle . girl, . na_AkAra: . no embodiment . brahmatAm gata: . has got to the state of immensity . sthita.existent/situate.: kalana.causal.idea.rUpa.form.Atma.self/Self. tena.by/with.that tat.that.one. na.is.not. anupazyasi.you.afterseeing
यत्र स्वसंकल्प.पुरम् स्वदेहेन न लभ्यते ।
yatra sva.saMkalpa.puram sva.dehena na labhyate |
तन् न अन्य. संकल्प.पुरम् देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
.
yatra sva.saMkalpa.puram sva.dehena na labhyate x
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham x
.
when you can't reach your own imaginary city in your own body,
how
can you visit someone else's imaginary town
where Ur.own conceptual city is not to.be.reached
by Ur.own body
that nor another's conceptual.city
how does nother body bet there?
*vwv.771. When the city of one's own imagination is not obtained (or met with) by one's own body, then how does a different body obtain (or meet with) the city of others' imagination?
*vlm. It is impossible for one to arrive at the aerial castle (objects of the wish) of another, when it is not possible for him to come to the castle (wished for object), which he has himself built in air.
*sv. With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
*vlm.p.43 It is impossible for one to arrive at another’s castle in the sky, when he is unable to see the castle in the sky that he himself imagined.
तस्माद् एनम् परित्यज्य देहम् चिद्व्योम.रूपिणी ।
tasmAt enam parityajya deham cit.vyoma.rUpiNI |
यत् पश्यसि तदेव आशु कुरु कार्य.विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya.vidAmvare ||3|21|44||
.
tasmAt enam parityajya
deham cid.vyoma=rUpiNI |
yat pazyasi tat eva_Azu
kuru kArya.vidAmvare |
therefore
abandon this body,
it is just a formation of chit.sky
.
now that you see,
do it quickly,
for you know it's the best thing to do
.
*vlm.p.44 Therefore, give up your gross body and assume your light intellectual frame. Immerse yourself in the practice of yoga so that you may see God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} face to face.
संकल्प.नगरम् सत्यम् यथा.संकल्पितम् प्रति ।
saMkalpa.nagaram satyam yathA.saMkalpitam prati |
सदेहम् वा विदेहम् वा न इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
.
saMkalpa.nagaram satyam
yathA.saMkalpitam prati |
sa.deham vA vi.deham vA
na_itaram prati kim.cana x
.
a city is conceptual imagination
.
see it
as conceptual imagining,
whether embodied or bodiless,
and not in any other way
.
*vwv.378/3.21.45. As the city of fancy is true with reference to that which is imagined, whether possessed of body or not, and not a little with reference to another, (these worlds are not experienced mutually).
*AS. A city created by imagination (saMkalpanagaram satyam) has validity towards its imagined purpose (yathA saMkalpitam prati), whether it is utilized with or without a body (sadeham vA videham vA) and not for any other purpose (na itaram prati kijcana). In other words, since we are visiting an imaginary creation, we shall experience it as it comes with or without a body. It will show it true form . as imagined(:.))
*vlm.p.45 It is possible to labor and build castles in the air. In the same way, it is possible through the practice of yoga, and in no other way, to behold God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}, either with this body or without it.
आदि.सर्गे जगद्.भ्रान्तिर् यथा इयम् स्थितिम् आगता ।
Adi.sarge jagat.bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा.प्रभृत्य् एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA.prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
.
in primal creation,
the world.delusion comes to be as.if it were this state of being
—and and so it goes thereafter—
as destiny comes to fulfilment
.
Adi.sarge jagat.bhrAntir_yathA_iyam sthitim AgatA | tathA tadA prabhRti_evam niyati: prauDhim AgatA
.
*vwv.339/46. As this delusion that is the world came into being in the primeval creation, so, thenceforth, the predetermined event has attained growth in this matter.
*vlm.p.46 Ever since the creation of this world (by the will of brahma), there have been false conceptions of its existence. It has been attributed to an eternal fate, niyati (by fatalists), and to an illusory power, maya shakti (of Maya vadis).
Liilaa said—
त्वया उक्तम् देवि गच्छावो ब्राह्मण.ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa.brAhmaNI jagat |
सह इति इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
.
just as you say,
Goddess
:
we two will go together to the world of the Braahmana and Braahmanii
.
but tell me this, mother.of.mine,
:
we travel there
but
exactly how
?
*vlm.47 lIlA_asked, "O goddess, you said that we both shall go to the abode of the brAhmaNa couple, but I ask you, how is that possible?
tvayA uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat + saha_iti_idam idam vacmi Katham
gantavyam amba he.O/hey
.
इमम् देहम् इह आस्थाप्य शुद्ध.सत्त्व.अनुपातिना ।
imam deham iha A.sthApya zuddha.sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
.
imam deham iha A.sthApya by/with zuddha.sattva.anupAti.consequence.nA + cetasA tam param yAmi lokam tvam katham eSi tat x
.
this body being established here as a result of pure Sattvic Suchness,
thru Affective.Awareness I will go there;
but how will you go to that world?
*Affective feeling.
*vlm.48 I am able to go there with the pure essence of my sentient soul.
But tell me, how will you who are pure intellect (chetas) go to that place?"
The GODDESS said—
संकल्प.व्योम.वृक्षस् ते यथा सन्न् अपि खात्मकः ।
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
.
the tree of Concepts is for you
as
being only a sky.self,
not a wall.self:
not with a wall
is it an obstruction to you
:
you are the destroyer of walls
.
the Tree of conceptual Spaciousness
is yours
so
being your bit of kha.space
not a Wall itself
not by a Wall
is it curbed by a Wall
nor yet
Breaker of the Wall
saMkalpa.concept.vyoma-spacious.sky.vRkSa.tree: @ te.you/they - yathA.how/as san.being api.tho/even kha.Private.space.Atmaka.self(unit) - : x
na kuDya.AtmA na kuDyena - there is no Wall.self with a wall
rodhyate na_api kuDya.hA x
.
~jd. I approach this oracular passage in the light of... tt. #kuDyam . a wall, [a perceptual wall, kuDya.antarita.anulabdhe: a.pratiSedha: | "nonPerception because of the interposition of a wall" nyAya.sutra 244] —
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: | na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21| y3021.049
*AS. The tree of your creative space has the nature of abstract space even as it exists, it is not restricted to a body, cannot be blocked by a body, nor does it attack a body.
*vlm. appears to be reading a different text (as is too often the case). .> I tell thee lady, that the divine will is an aerial tree, and its fruits are as unsubstantial as air, having no figure nor form nor substance in them.
*AS. The tree of your creative space (saMkalpa.vyoma.vRkSas te) has the nature of abstract space even as it exists (yathA san api khAtmakaH), it is not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na kuDyena rodhyate), nor does it attack a body ( na_api kuDya.hA). • In other words, your visions are independent of your body.
*vlm.p.49 The goddess replied:— I tell you lady, Divine Will is an aerial tree and its fruits are as unsubstantial as air, having no figure or form or substance to them.
saMkalpa.vyoma.vRkSa:_te - yathA san_api kha.Atmaka: - na kuDya.AtmA na kuDyena -
rodhyate na_api kuDya.hA
शुद्ध.एक.सत्त्व.निर्माणम् चिद्रूपस्य एव तत् किल ।
zuddha.eka.sattva.nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
.
zuddha.eka.sattva.nirmANam x
cit.rUpasya_eva tat kila x
pratibhAnam atas tasmAt x
parasmAd bhidyate manAk x
.
the pure one being.So
of formed Consciousness
is indeed too
That
.
the projection
of
this
from
That
is not much different than any other
भा #bhA – to shine .> #pratibhA prati>bhA to shine forth, project –> #pratibhA –f.. projective Imagining. .> #pratibhAnam – an act of pratibhA.
*vlm. And whatever is formed by the will of God from the pure essence of his intelligent nature, is only a likeness of himself, and bears little difference from its original.
*DC. creation of one pure reality is, verily, of the form of consciousness; . this or that extention (of the same) are only a little different. AS. I agree with the first line.
The second should be: Hence creative imagination (pratibhAnam) differs very little from the ultimate . cit.
*sv.50 43.50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
The pure.oneSuchness.extension of cit.Form is that imagination; hence from that or from another is little different.
*vlm.p.50 Whatever is formed by the will of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} from the pure essence of His intelligent nature is only a likeness of Himself and bears little difference from its original.
सो ऽयम् एतादृशो देहो न एनम् संत्यज्य याम्य् अहम् ।
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
अनेन एव तम् आप्नोमि देशम् गन्धम् इव अनिलः ॥३।२१।५१॥
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
.
sa:_ayam etAdRza:_deha: . this body here (such as it is) . na_enam saMtyajya – not having abandoned this . yAmi_aham – I come . anena_eva – by it only . tam Apnomi dezam – I reach that country . gandham iva_anila: . like perfume in the air
.
*vlm.p.51 My body is the same and I need not lay it aside. I find that place with my body like a breeze finds odors.
यथा जलम् जलेन अग्निर् अग्निना वायुना अनिलः ।
yathA jalam jalena_agni:_agninA vAyunA_anila: |
मिलत्य् एवम् अतो देहो देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
.
as
water joins.with water,
and
fire with fire,
and
air with wind
so does this body
—made of mind—
thus conjoin with other bodies
.
*vlm.p.52 As water mixes with water, fire with fire, and air with air, so does this spiritual body easily join with any material form that it likes.
*sv.52 Even as water mixes with water, you will become one with the field of consciousness.
* yathA jalam jalena . as water with water . agni:_agninA . fire with fire . vAyunA_anila: . with wind the air – milati.assimilating/mixing – evam.so. ata:.from.this/hence.: . deha.body.: . with deha.body.i:_anya.any.other.i:_mana:Mind.:maya.made.i:
नहि पार्थिवता.संविद् एत्य् अपार्थिव.संविदा ।
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
एकत्वम् कल्पना.शैल=शैलयोः क्व आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
.
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: x
.
elemental.awareness does not go with non.elemental awareness
:
where is there oneness
between an imagined mountain & an earthly mountain
?
can this be
?
*vlm.p.53 But a physical body cannot mix with an non.physical substance, nor can a solid rock become the same as the idea of a hill.
*vlm. But a corporeal body cannot mix with an incorporeal substance, nor a solid rock become the same with an ideal hill.
आतिवाहिक एव अयम् त्वादृशैश् चित्त.देहकः ।
AtivAhika* eva_ayam tvAdRzai:_citta.dehaka: |
आधिभौतिकता.बुद्ध्या गृहीतश् चिर.भावनात् ॥३।२१।५४॥
Adhibhautika.tA.buddhyA gRhIta:_cira.bhAvanAt ||3|21|54||
.
AtivAhika: eva_ayam x
tvAdRzai:_citta.dehaka: |
Adhibhautika.tA.buddhyA x
gRhIta:_cira.bhAvanAt x
.
this
Ati.vAhika,
this
subtle Traveler body,
by those like you
is affected as an embodiment
.
Adhi.bhautika
this
material body
by its own intellection
is grasped thru long imagining
...
*vlm. ... its habitual tendency to corporeality.
*vlm.p.54 Your body has its mental and spiritual parts. It has become physical because of its habitual tendency towards the physical.
*vwv.287. This (physical body) is only subtle (being a product of thought).
The mental body has been accepted (or understood) by people like you
with the notion of materiality
on account of the idea existing from a long time.
यथा स्वप्ने यथा दीर्घ.काल.ध्याने यथा भ्रमे ।
yathA svapne yathA dIrgha.kAla.dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व.पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva.pattane ||3|21|55||
.
yathA svapne . as in dream .
yathA dIrgha.kAla.dhyAne . as in lengthy meditation .
yathA bhrame – as in delusion .
yathA ca sati . as too in real Being .
saMkalpe . in a Concept .
yathA gandharva.pattane . as in Gandharva.Town
...
*vlm. ... as in your sleep, in your protracted meditation, insensibility, fancies and reveries.
*vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning towards spirituality, as in your sleep, your protracted meditation, and your unconsciousness to fancies and reveries.
* yathA svapne . as in dream . yathA dIrgha.kAla.dhyAne . as in lengthy meditation . yathA bhrame – as in delusion . yathA ca sati . as too in real Being . saMkalpe . in a Concept . yathA gandharva.pattane . as in Gandharva.Town ...
वासना.तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA.tAnavam nUnam yadA te sthitim eSyati |
तदा आतिवाहिको भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
.
but
when
all the Vaasanaa.Conditioning is thinned
then
will that state arise in you
:
the subtle AtivAhika, the hyperTraveler
will again enter embodiment
.
*vwv.779/56. When the thinness of the mental impressions will certainly attain to permanence for you, then the subtle state will again appear in the body.
*vlm.p.56 Your spiritual nature will return to your body when your earthly desires are lessened and curbed within the mind.
* Vaasanaa.tAnava.thinning/weakening.m nUnam.finally/now . yadA.when/where. te.for.you. to a sthiti.state/situation.xx.m eSyati.will.be.going . tadA.then/there. Âti.vaahika Traveler: bhAva.State/Feeling . punar.again. eSyati.will.be.going . dehake – in the body.
Liilaa said—
आतिवाहिक.देहत्व.प्रत्यये घनताम् गते ।
AtivAhika.dehatva.pratyaye ghanatAm gate |
ताम् अवाप्नोत्य् अयम् देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
.
AtivAhika.dehatva.pratyaye
ghanatAm gate |
tAm_avApnoti_ayam deha:
dazAm Aho vinazyati . x
.
with realization of the Traveler* body
when it becomes a thickening cloud
when this embodiment
gets that state
O
it must become destroyed
!
AtivAhika.dehatva.pratyaye ghanatAm gate | tAm_avApnoti_ayam deha:_dazAm Aho vinazyati
x
.
* AtivAhika . N. of the subtle body (or liGga.zarIra). "When the physical body is cast off, the soul moves with a subtle body <Ativahika.zarIra> consisting of the mind, senses and prANa.s. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence.Absolute <sattA.sAmanya>. This realisation is mokSa, which is the transcendence of name and form in Eternal Being. [Krishnananda]. y3.019.026 …
The GODDESS said—
यद् अस्ति नाम तत्रैव नाश.अनाश.क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza.krama: bhavet |
वस्तुतो यच् च न अस्त्य् एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
.
yat asti nAma tatra_eva nAza.a.nAza.krama:_bhavet | vastuta:_yac_ca na_asti_eva nAza: syAt tasya kIdRza: x
.
what "exists" even there
becomes perishing or unperishing in its course,
so really
—of what then does not exist at.all—
how would there be destruction of it
?
*vwv.1458/58. There could be the course of destruction or the opposite only in that which verily exists. Of what sort could be the destruction of that which does not at all exist in fact?
रज्ज्वाम् सर्प.भ्रमे नष्टे सत्य.बोध.वशात् सुते ।
rajjvAm sarpa.bhrame naSTe satya.bodha.vazAt sute |
सर्पो न नष्ट उन्नष्टो_वा इत्य् एवम् का एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
.
rajjvAm sarpa.bhrame naSTe
satya.bodha.vazAt sute |
sarpa:_na naSTa* unnaSTa:
vA_iti_evam kA_eva sA kathA . x
.
in a rope
when the snake.delusion disappears
because of realizing what is So
—
daughter,
the snake is not 'destroyed' nor 'undestroyed'
so what is it and how is it
?
*vwv.1459. Daughter! When the delusion of a snake in a rope has disappeared on account of the knowledge of the Truth, what exactly is that talk such as, "the snake has not disappeared; or possibly it has disappeared"?
*vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the snake disappears of itself, and no one doubts of it any more.
*AS. 61. Compare with verse 59, which says: when one stops imaging a snake in a rope does it make sense to discuss if the snake was destroyed or not destroyed? Nothing is "removing" the snake, you just don't see what was not there(:.))
यथा सत्य.परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा आतिवाहिक.ज्ञानाद् दृश्यते न आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
.
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: x
.
as
thru real understanding
in the rope
the snake is not seen
thus
thru the Knowledge of the subtle body
the gross body is not seen
.
*vwv. As the snake is not seen in a rope on account of the thorough knowledge of the truth, so the physical (body) is not perceived on account of the knowledge of the subtle.
*vlm.3.21.60. Thus, as the true knowledge of the rope, removes the erroneous conception of the snake in it, so the recognition of the spiritual body, dispels the misconception of its materiality.
कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
kalpanA_api nivarteta kalpitA yadi kena.cit |
सा शिला सम्.अपास्ता एव या न इह अस्ति कदाचन ॥३।२१।६१॥
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
.
but
creative Imagining
is not to be rejected,
if it is the imagination of
someone
.
a stone
exists indeed,
though it was never here at.all
.
kalpanA_api nivarteta x
kalpitA yadi kena.cit x
sA zilA samapAstA_eva x
yA na_iha_asti kadAcana
x
.
kalpanA
nivarteta
kalpita
samapAstA
अस् #as .> #apAs – apa.as .> #apAsta . thrown off, set aside • driven away • carried off or away, abandoned, discarded • disregarded • contemned. •• #samapAsta +
~KDM. This stanza is to be read along with the previous stanza. sA zila that stone representing the jada vizva, samapAsti [typo—samapAst or samapAstA] eva does verily exist (but), nehaAsti kadAcana =does not in reality exist. (i.e. it exists only in kalpanA) thus, kalpanA_also returns (becomes nullified) if kalpita (thought so) by someone (kenacit) . kdm.
*AS. If by someone (yadi kenacit) the created imagination (kalpitA_api kalpanA) is also abandoned (nivarteta), then it is like throwing away a stone (sA samapAstA iva zilA) which does not ever exist in the first place (yA na_iha asti kadAcana).
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
इति सत्यम् वयम् भद्रे पश्यामो न अभिपश्यसि ॥३।२१।६२॥
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
.
param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre pazyAma:_na_abhi.pazyasi x
.
'in the Supreme,
the Supreme,
overflowing from the Supreme,
as this embodiment
abides'
.
this truth,
blessed lady,
is
what we see
but you do not perceive
.
~AB. pareNa brahmaNA ''pUrNam idam dehAdi.koza.paJcakam … '[by the Supreme brahman] is overwhelmed this material body.sheath' . y3021.062 Comm.
आदिसर्गे भवेच् चित्त्वम् कल्पनाकल्पितम् यदा ।
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक.सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka.sattvam dRzyam avekSate ||3|21|63||
.
when
at the beginning of Creation
effective.Consciousness
has come.to.be unimagined imagining
then thru that One effective reality
it beholds a Percept
.
*vlm.3.21.63. In the beginning when the intellect..chit, is engrossed with the imagination of the mind..chitta, it loses thenceforth its sight of the only one object (the unity of God).
कॢप् #klRp . #kalpita . made, artificial • invented, [pretended] • performed • assumed, guessed • inferred • ranked mbh.&c •• (the wedding.bed) dressed (in flowers). . •.• #dRSTi.kalpita . eye.witnessed / perceptually imagined. . AkhyAyika.AkhyAna.zatai:_dRSTAntai:_dRSTi.kalpitai: | tathA_itihAsa.vRttAntai:_veda.vedAnta.nizcayai: ||4|51|32||
* Adi.sarge . at the beginning of Creation . bhavet . there would become – cittva.effective.Consciousness.m – kalpanA.Imagining.kalpita.imagined/conceived.m . Â . kalpanA.akalpita.unimagined/unconceived.m . yadA.when = tadA.then . tatas.therefore/@that: . prabhRti.beginning.with=Adi.eka.only/one.sattv.effective reality.am. dRzya.Sight/Percept.am avekSate.regarding/overseeing
Liilaa said—
एकस्मिन्न् एव सम्शान्ते दिक्.काल.आद्य्.अविभागिनि ।
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
.
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve kalanAvasara: kuta: x
.
in this onewhere of perfect peace,
out of the bounds of place and time,
when we know the Supreme Thatness,
how, then, does delusion arise
?
*vlm.64 lIlA_asked, "But how can imagination trace out anything in that unity in which the divisions of time and space and all things are lost in an undistinguishable mass?"
*vlm.p.64 Liilaa asked, "But how can imagination trace out anything in that unity in which the divisions of time and space and all things are lost in an undistinguishable mass?"
The Goddess said—
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
सत्यत्वम् च यथा स्वप्न.संकल्प.नगर.आदिषु ॥३।२१।६५॥
satyatvam ca yathA svapna.saMkalpa.nagara.AdiSu ||3|21|65||
.
kaTakatva.bracelet condition.m . yathA.so/in.this.way – in hema.gold.ni . taraGgatva.wavy.condition.m . yathA.so/in.this.way – ambhasi.in.water .
satyatva.reality.m ca.and.too . yathA.so/in.this.way – svapna.dream.saMkalpa.Concept.nagara.city/towns.Adi.beginning.with/&c.su
.
*vlm. Like the bracelet in gold, waves in water, the show of truth in dreams, and the appearance of castles in the sky…
*vlm.p.65 The goddess replied:— Like the bracelet in gold, waves in water, the show of truth in dreams, and the appearance of castles in the sky
* kaTakatva.bracelet condition.m . yathA.so/in.this.way – in hema.gold.ni . taraGgatva.wavy.condition.m . yathA.so/in.this.way – ambhasi.in.water . satyatva.reality.m ca.and.too . yathA.so/in.this.way – svapna.dream.saMkalpa.Concept.nagara.city/towns.Adi.beginning.with/&c.su
.
न अस्त्य् एव सत्य् अनुभवे तथा न अस्त्य् एव ब्रह्मणि ।
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
कल्पना.व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
.
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi | kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt x
.
it's not at.all a real experience,
just.as not in the brahman Immensity;
it is an imagination apart from That Self because of its immeasurability
.
*vlm.3.21.66. As all these vanish on the right apprehension of them, so the imaginary attributes of the unpredicable God, are all nothing whatever.
*vlm.p.66 all vanish upon an accurate perception, so the imaginary attributes of the unpredictable God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} are all nothing whatever.
*sv.66 62.70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
यथा न अस्त्य् अम्बरे पांसुः परे न अस्ति तथा कला ।
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
अ.कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
a.kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
.
yathA na_asty ambare pAMsu:
pare na_asti tathA kalA |
a.kalA.kalanam zAntam
idam ekam ajam tatam x
.
as there is not dust in the sky,
tho it seems so,
so the Supreme has is no attribute
—is without the division of sense.objects—
at peace, this one unborn expanse
.
*vlm.3.21.67. As there is no dust in the sky, so there can be no ascribing of any attribute or partial property to God; whose nature is indivisible and unimaginable, who is an unborn unity, tranquil and all.pervading.
*sv.67 62.70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
Ott#kalana . (end.comp.) . effecting, causing bhartR.; . #kalanA . the act of impelling, inciting sUryas. i, 10; doing, making, effecting Comm. on MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying on, putting on Siz. iii, 5; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA); the state of being provided with or having bAlar.; calculation Jyot.
Ott#viSaya: . sphere (of influence or activity), reach (of eyes, ears, mind); period or duration (of life); special field of action, (in comp. "concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. "in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); room for (tasya); an object of sense (these are five in number, the five <indriya>, or organs of sense having each their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf. <zruti.viSaya>; 2. <sparza>, "tangibility", for the skin; 3. <rUpa>, "form" or "colour", for the eye; 4. <rasa>, "savour", for the tongue; 5. <gandha>, "odour" for the nose: and these five viSayas are sometimes called the guNas or "properties" of the five elements, ether, air, fire, water, earth, respectively; the esoteric number "five"; anything perceptible by the senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an object (as opp. to "a subject"); (in phil.) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being <vizaya> or <samzaya>, <pUrvapakSa>, <uttarapakSa> or <siddhAnta>, and <samgati> or <nirNaya>); (in gram.) limited or restricted sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject of a comparison (e.g. in the comp. "lotus.eye" the second member is the <viSaya>, and the first the <viSayin>) +
यद् इदम् भासते किम्चित् तत् तस्य एव निरामयम् ।
yat idam bhAsate kimcit tat tasya_eva nirAmayam |
कचनम् काचकस्य इव कान्तस्य अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
.
yat idam bhAsate kimcit tat tasya_eva nirAmayam x
kacanam kAcakasya_iva kAntasya_atimaNe:_iva x
.
whatever shines as
this
is only the formationless
That
like the Projection of a crystal
as from a lovely super.wishing.stone
.
~jd. all of the readings below fail to account for nirAmaya, which some read elsewhere as "disease.free".
#mA .> #mi .> #maya –m.. N. of an #asura असुर (the artificer or architect of the #daitya.s दैत्यs, also versed in magic, astronomy and military science) mbh.&c. •• #Amaya – a making • disease • #nirAmaya – without disease • but also without a making, A.maya, an applied formation. • tat.kSayAt zamam AyAti draSTR.dRzya.dRg=Amaya: | tat.sattAyAm udeti iyam saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthito asmi sarva.sampUrNa: sampanno asmi nirAmaya: | y7202.008, and passim elsewhere, usually with the double sense of sickness and formlessness.
*vwv.1273. What little of this world appears, that is only the pure shining of That (Supreme Self), like (the shining) of a stone of crystal arising from a superior gem.
*vlm.3.21.68. Whatever shines about us, is the pure light of that being, who scatters his lustre like a transcendental gem all around.
*AS. Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure reflection of it . brahman (tat tasya eva kacanam) like the shining of a piece of glass (kAcasya iva kAntasya) illuminated by a great jewel (atimaNeH).
*AS. The analogy is: If there is a great jewel casting light about itself, a pice of glass can acquire the great appearance, but it has no such quality itself.
Liilaa said—
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
भ्रामिताः केन नाम अपि द्वैत.अ.द्वैत.वि.कल्पनैः ॥३।२१।६९॥
bhrAmitA: kena nAma_api dvaita.advaita.vikalpanai: ||3|21|69||
.
etAvantam ciram kAlam
ete devi vayam vada |
bhrAmitA: kena nAma_api
dvaita.a.dvaita.vi.kalpanai: x
.
for such a long time, are these,
goddess
.
tell us
who've been deluded
—whatever for?—
with these dual/nondual.distinctions
!
*vlm.3.21.69. Lilá said:..If it is so at all times, then tell me, O goddess! how we happened to fall into the error of attributing duality and diversity to His nature.
The GODDESS said—
अविचारेण तरले भ्रान्ता असि चिरम् आकुला ।
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
अ.विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a.vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
.
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
a.vicAra: svabhAva~uttha: sa:_vicArAt vinazyati x
.
without constant vicAra Enquiry, you're ever overwhelmed with delusion.
nonEnquiry comes naturally; but when you enquire, delusion is destroyed
.
*vlm.3.21.70. The goddess replied:..It was your want of reason that has led you to error so long; and it is the absence of reasoning that is the natural bane of mankind, and requires to be remedied by your attending to reason.
*sv.70 62.70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
अविचारो विचारेण निमेषाद् एव नश्यति ।
avicAra:_vicAreNa nimeSAt eva nazyati |
एषा सत्ता एव तेन अन्तर् अविद्या एषा न विद्यते ॥३।२१।७१॥
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
.
avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness within avidyA_eSA na vidyate . ignorance thus is not known
nonEnquiry is instantly ended by Enquiry;
and thus this Suchness appears within;
and thus this not.knowing is not known
.
*vlm. ... reason takes the place of ignorance ... *sv. ... dispelled by wisdom and enquiry....
*vlm.3.21.71. When reason takes the place of the want of reason, it introduces in a moment the light of knowledge in the soul, in lieu of its former darkness.
*sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom and enquiry. In fact, even such ignorance does not exist!
*jd. avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness within avidyA_eSA na vidyate . ignorance thus is not known
तस्मान् न एव अविचारो ऽस्ति न आविद्या अस्ति न बन्धनम् ।
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो ऽस्ति निर्.आबाधम् शुद्ध.बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat ||3|21|72||
.
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat x
.
and thus there is no Enquiry at.all
—
there is no avidyA.Nescience,
and there is no bondage,
no mokSa.Freedom
:
untroubled pure bodha.Realization is this world
.
*sv.72 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
*vwv. 1481. Therefore, there is neither absence of discrimination, nor nescience, nor bondage, nor liberation. This world is Pure Consciousness which is undisturbed.
*vlm.3.21.72. As reason advances, your want of reason and knowledge and your bondage to prejudice, are put to flight; and then you have an unobstructed liberation and pure understanding in this world.
एतावन्तम् यदा कालम् त्वया एतन् न विचारितम् ।
etAvantam yadA kAlam tvayA_etan na vicAritam |
तदा न सम्प्रबुद्धा त्वम् भ्रान्ता एव अभव आकुला ॥३।२१।७३॥
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
.
etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam bhrAntA_eva abhava AkulA x
.
so long as you did not enquire into these things,
then you were not awakened:
you yourself were a delusion, like an empty crowd
.
*vlm.3.21.73. As long as you had remained withoat reasoning on this subject, so long were you either dormant or wandering in error.
*sv.73 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
अद्य.प्रभृति बुद्धा असि विमुक्ता असि विवेकिनी ।
adya.prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना.तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA.tAnavam bIjam patitam tava cetasi ||3|21|74||
.
adya.prabhRti buddhA_asi x
vimuktA_asi vivekinI x
vAsanA.tAnavam bIjam patitam tava cetasi x
.
now
and
henceforward
you
are awake,
you
are released,
a discerning vivekI
:
the seed
that weakens the vAsanA Conditioning
is planted in your Awareness.
*vlm. ... the seeds for the suppression of your desires, are sown in your heart.
आदाव् एव हि न उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra.nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
.
Adau_eva hi . for in the very beginning .
na.not. utpanna.produced/outfall.m .
a dRzya.Sight/Percept..m – called the Samsaara.Convolution .nAmakam |
yadA.when –
tadA.then –
katham.¿how. tena.by/with.that .
vAsyante vAsanA_api kA x
.
but when the percept that we call 'saMsAra' has not appeared,
then how, therefore, do those vAsanAs abide, and just what are they
?
*vlm.3.21.75. At first neither was this visible world presented to you nor you to it, how long will you therefore reside in it, and what other desires have you herein?
*sv.75 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
अत्यन्त.अभाव.सम्पत्तौ द्रष्टृ.दृश्य.दृशाम् मन: ।
atyanta.abhAva.sampattau draSTR.dRzya.dRzAm mana: |
एक.ध्याने परे रूढे निर्विकल्प.समाधिनि ॥३।२१।७६॥
eka.dhyAne pare rUDhe nirvikalpa.samAdhini ||3|21|76||
.
when there is the befalling of boundless unBeing
for the perceiver.percept.perception,
mana:Mind
is perfectly seated in Unitive Meditation
.
atyanta.abhAva.sampattau x
draSTR.dRzya.dRzAm mana: x
eka.dhyAne pare rUDhe x
nirvikalpa.samAdhini
.
#samAdhi .> #nirvikalpasamAddhi – nirvikalpa.samAdhi – nir.vikalpa=sama.Adhi – nir.vi.kalpa=sama.A.dhi – without.dif.ference=Same.over.thought
*vwv. ... the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness ...
*DC. . in attainment of complete unexistence of seer.seen.seeing, mind ascends in single.pointed concentration to highest nirvikalpa samadhi. *AS. I agree with you!
वासनाक्षय बीजे ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya.bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
.
vAsanAkSaya.bIje_asmin x
kimcit aGkurite hRdi x
not kramAt . kramAd na but kramAn
na udayam eSyanti . not to a rise they go .
rAga.dveSa.AdikA_dRza: .
.
when
the Vaasanaa.seed is weakened
while
something that's still sprouting in the Heart
thereafter
it will not arise
as love&hate in the seer
...
*vwv.1806.7.8.y3.21.76.77.78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time.
*vlm.3.21.77. When the seed of inappetency has taken root in your heart, and begun to germinate in it, the sprouts of your affections and hatred (literally.pathos and apathy), will be destroyed of themselves.
and this becoming of the saMsAra will also be uprooted; and you will soon abide in the nir.vikalpa samAdhi.
सम्सार.सम्भवश्च अयम् निर्मूलत्वम् उपैष्यति ।
saMsAra.sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प.समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa.samAdhAnam pratiSThAm alam eSyati ||3|21|78||
.
saMsAra.sambhava:_ca_ayam
nirmUlatvam to a condition of rootlessness upaiSyati |
nirvikalpa.samAdhAnam
pratiSThAm alam eSyati x
.
and this very becoming of the saMsAra.Convolution will be uprooted
&
you will soon abide in the nirvikalpa samAdhi
.
*vwv.1806. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability.
*vlm.3.21.78. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability. Then the impression of the world will be utterly effaced from the mind, and an unshaken anasthesia will overtake you all at once.
*sv.78 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
*jd. saMsAra.sambhava: ca ayam . and this becoming of saMsAra nirmUlatvam upaiSyati . will become uprooted pratiSThAm nirvikalpa.samAdhAnam . abiding in nir.vikalpa samAdhi alam eSyati . you'll get.to soon enough
विगत.कलन.कालिमा.कलङ्का
vigata.kalana.kAlimA.kalaGkA
गगन.कलान्तर.निर्मल.अम्बरेन ।
gagana.kalAntara.nirmala.ambarena |
सकल.कलन.कार्य.कारण.अन्त:
sakala.kalana.kArya.kAraNa.anta:
कतिपय.काल.वशाद् भविष्यसि इति ॥३।२१।७९॥
katipaya.kAla.vazAt bhaviSyasi_iti ||3|21|79||
.
free from the awful stain of wickedness and all such faults,
purified in the purifying sky,
entirely done with all the conditions of cause and effect
and free from the power of time
:
that is how you will be
.
*AS. After the passage of some time, you, with all the darkness of creation receded, having gone to the pure state beyond all manifestations into the space, will be at the end of all the cause.effect relations of creation.
*jd. vigata.kalana.kAlimA.kalaGkA_an astray.effect.awful=stain gagana.kala.antara.nirmala.ambanena by the sky.moment.interior.immaculate.ambana ??? tho all three editions say <ambana> I am reading <ambara> sakala.kalana.kArya.kAraNa.anta: . combined.Affect.Effect.cause.ended katipaya.kAla.vazAd . by certain.time.force bhaviSyasi iti . you will be iti > ... ||3|21| . [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
*vlm.3.21.79. Remaining thus entranced in your abstract meditation, you will have in process of time a soul, as luminous as a luminary in the clear firmament of heaven, freed from the concatenation of all causes and their consequences for evermore.
*DC. After some time by force of your meditation, you will be pure of all black stains (sins), supported by subtle pure sky, where all cause.effect gone. ambana I also did not find anywhere, and take it as “support”... *AS. There is a root amb means to go. So ambana might mean going. I see an incorrect fix from ne to re. *jd. ambana is the received reading; but note that MW's only citation is "Lex." the only difference is between the going and the sky in which it is gone.
*AS. kalana is probably best translated as creation. I would not translate kAlimA_as sin, but rather the darkness of ignorance. *AS. After passage of some time (katipayakAlavazAt ), you, with all the darkness of creation receded (vigatakalanakAlimAkalaGkA), having gone to the pure state beyond all manifestations into the space (aggana.kalAntara.nirmala.ambanena), will be (bhaviSyasi) at the end of all the cause.effect relations of creation (sakalakalanakArya.kAraNa.antaH).
*sv.79 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
*vlm.79 Remaining entranced in your abstract meditation, in process of time you will have a soul as luminous as a star in the clear sky of heaven, free from the links of all causes and their effects for evermore.
##*kalana . effecting, causing • *kalanA . the act of impelling, inciting; doing, making, effecting; behaving, behaviour; touching, contact; tying on, putting on; (according to Mall. also letting loose, shedding, <Amocanam avamocanam vA>); the state of being provided with or having; calculation; . kalanam . n. . the act of shaking, moving to and fro; murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.)
*jd. vigata.kalana.kAlimA.kalaGkA_an astray.effect.awful=stain gagana.kala.antara.nirmala.ambanena by the sky.moment.interior.immaculate.ambana ??? tho all three editions say <ambana> I am reading <ambara> sakala.kalana.kArya.kAraNa.anta: . combined.Affect.Effect.cause.ended katipaya.kAla.vazAd . by certain.time.force bhaviSyasi iti . you will be iti > ... ||3|21| . [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
.
oॐm
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: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0
+++
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
FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM.3.21 RUNNING THE TRAVELER 1.MY02-05
सर्ग ३.२१
sarga 3.21
देव्य् उवाच ।
devI_uvAca |
प्रतिभान्ति जगन्त्य्_आशु मृति.मोहाद् अनन्तरम् ।
इति सत्यम् वयम् भद्रे पश्यामो न अ<span style="font-family:Mangal
Jiva Das
FM.3.21
*RUNNING THE TRAVELER*
*THE GODDESS said—*
pratibhAnti jaganti_Azu mRti.mohAt anantaram |
जीवस्य उन्मीलनाद् अक्ष्णो रूपाणि इव अखिलान्य् अलम् ॥३।२१।१॥
jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
.
*quickly*
*out.of the **death*.*delusion*
*soon.after* *of the *jIva*.living.Jiiva/life.form*
*from/thru* *opening the eyes form becomes visible*
*like.enuf **already*
*...*
*vlm.p.1. Soon after death occasions the lack of physical senses, the sight
of the world appears to the soul as if he were seeing it with open eyes
when he was living.
*mRti*.dying/death*.moha.*delusion*.At anantaram.*at.once/soon.after* + *of
the *jIva*.living.Jiiva/life.form*.sya . *from/thru* nmIlana
*.opening.eyes/becoming.visible.*At akSNas.*eyes* rUpa.*form*.ANi iva.
*like/as.if* akhilam.*entirely*/*totally.s.*Ani alam.*enuf/rather*
dik.kAla.kalanA.AkAza.dharma.karma.mayAni ca |
परि.स्फुरन्त्य् अनन्तानि कल्पान्त.स्थैर्यवन्ति च ॥३।२१।२॥
pari.sphuranti_anantAni kalpAnta.sthairyavanti ca ||3|21|2||
.
kalanA*.*AkAza.*Space\sky.*.*Dharma.Karma*.maya.*made*.*.s.*Ani ca.
*also/and* *x*
parisphuranti. ananta*.boundless/endless**.s.*Ani *x*
kalpAnta.*Doomsday.*
sthairya.vanti ca.*also/and*
*. *
*all *
*the directions,*
*their moments of place & time, constructs of custom & karma *
*: *
*these*
*. *
*vwv.935. Then, infinite things spring up all round, (such as) the
apprehension of space [jd: it is not AkAza.Space but deza.Place, a location
somewhere in the four quarters of the world.] = and time, the sky, things
full of characteristic properties and actions and (objects) having
stability till the end of the world.
*vlm. ... with the cycle of its seasons and times...
*vlm.p.2 Before him is presented the circle of the sky and its sides with
the cycle of its seasons and times. He is shown the deeds of his pious and
mundane acts, as if they were to continue to eternity.
न अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य् अपि ।
na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
.
*being recalled in an instant *
*is as real as your death in a dream*
*. *
na_anubhUtam *not experienced *
na yat dRSTam *not what is seen *
tat_mayA_akRtam / tat_mayA_AkRtam
iti_api
*a mode of that undone\formed *
*that by.me <http://by.me> undone\formed *
tat kSaNAt *from an instance of that*
smRtitAm eti *to a state of memory going *
*. *
*vlm. ... like the sight of his own death in a dream, as if they were the
prints in his memory.
*vlm.p.3 Objects never before seen or thought of also offer themselves to
his view, like the sight of his own death in a dream, as if they were the
prints in his memory.
भ्रान्तिर् एवम् अनन्ता इयम् चिद्व्योम.व्योम्नि भासुरा ।
bhrAnti: evam anantA_iyam cit.vyoma.vyomni bhAsurA |
अपकुड्या जगन् नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
.
*this*
*is*
*boundless delusion*
*—*
*a radiantly Conscious space in Space*
*.*
*since*
*it has no wall*,*
*this 'World City' is an imaginary place*
*.*
bhrAnti:_evam anantA_iyam *so this delusion is boundless . *
cid.vyoma.vyomni . *conscious sky in sky . *
bhAsura*.*A + apakuDyA*.* jagat.going\*world* nAmnI*.* x
nagarI kalpanA.AtmikA *. a city, an imagined creation*
*. *
*vwv. Thus, this delusion, shining in the sky that is the space of
Consciousness, is endless. It is an inferior wall called the world (in the
endless space of Consciousness) and is a city of the nature of fancy.
*vlm.p.4 But the infinity of objects appearing in the empty sphere of the
non.physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere
illusion, and the baseless city of the world, like a castle in the sky, is
only the creation of imagination.
इदम् जगद् अयम् सर्गः स्मृतिर् एव इति जृम्भते ।
idam jagat ayam sarga: smRti: eva_iti jRmbhate |
दूर.कल्प.क्षण.अभ्यास.विपर्यास.एक.रूपिणी ॥३।२१।५॥
dUra.kalpa.kSaNa.abhyAsa.viparyAsa.eka.rUpiNI ||3|21|5||
.
*& *
*this creation of it *
*: *
*mere memory*
*s p r e a d s o u t*
*thru the practical knowing of one form diversified*
*. *
idam jagat *this world, *ayam sarga: . *this creation .* smRti:_eva iti . *is
only "memory" . *
iti jRmbhate *. so spreading.out . *
dUra*.*kalpa.*Age/Doomsday.*kSaNa*.*abhyAsa.*(yogic).practice*.*.*viparyAsa
*.*eka.*one/single*.*.*rUpa.*form**.*iNI *x *
*. *
*vlm.p.5 Memory of the past world makes it known to us. Therefore, the
length of a kalpa age and the shortness of a moment are only false
impressions proceeding from the speed and slowness of our thoughts.
न अनुभूता अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
पूर्व.कारण.रिक्ता_एव चिद्रूपा एव प्रवर्तते ॥३।२१।६॥
pUrva.kAraNa.riktA_eva cit.rUpA_eva pravartate ||3|21|6||
.
*this vision is not a formed duality *
*: *
*even without a Prior Cause *
*the Conscious.Form thus proceeds*
*. *
na anubhUtA_anubhUtA ca . *not experienced and experienced . *
jJapti*.*: ittham.*thus/this.way* dvi*.*rUpI.*formation*.NI + pUrva
*.full\eastern.*kAraNa*.cause.*rikta*.*A eva.*only/indeed* cidrUpa
*.conscious.form.*A eva.*only/indeed* pravartate*.x*
*. *
two.formed: without prior cause the cit.Form thus arises.
*vlm.p.6 Therefore knowledge based upon previous memories or otherwise is
of two kinds, and things known without their cause are attributed to Divine
Intelligence.
*vlm..... knowledge based upon previous memories or otherwise is of two
kinds, and things known without their cause are attributed to Divine
Intelligence.
*AS. ... the experiences described above. Some are memories, though not
currently being directly experienced while others are current perceptions
of the world. Both arise without direct cause and hence are of the nature
of cit. Thus, all knowledge at this stage of life whether as memory or
experience is cit.
न अनुभूते ऽनुभूतत्व.संविद् अन्तर् उदेत्य् अपि ।
na_anubhUte_anubhUtatva.samvit antar udeti_api |
स्वप्न.भ्रम.आदाव् अन्यस्मिन् पितरि इव पितुः स्मृतिः ॥३।२१।७॥
svapna.bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
.
*although awareness of experience arises elsewhere*
*as dream.delusion*
*(a father in the memory of his father)*
*.*
*whin *na.*not* anubhUta.*experienced.*e *. *anubhUtatva.samvid . *as a
condition of experienced awareness . *antar.*within* udeti.*arising* api.
*tho/even* *+*
svapna.bhrama.Adau *. whin dreams and delusions . *
father*
*. *
*AS. Even in a thing that is not experienced, a feeling of having
experienced arises; as if by a confusion in a dream or as remembering our
father in some other father. This is the feeling of deja vu being
described!
*vlm.p.7 We are also conscious of thoughts that we have not thought of
before in our minds, such as we often have in our dreams. Another may
remind us of our deceased parents, so we think of them.
*vlm.7 We are also conscious of thoughts that we have not thought of before
in our minds, such as we often have in our dreams. Another may remind us of
our deceased parents, so we think of them.
कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा.मात्रम् एव सत् ।
kadAcit smRtitAm tyaktvA pratibhA.mAtram eva sat |
भाति प्रथम.सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
bhAti prathama.sargeSu rUpeNa tat.anukramAt ||3|21|8||
.
*abandoning the state.of.Memory *
*the* *Projection/Reflection.**mode **indeed **appears to.be <http://to.be>
real *
*in these primal **creations*
*by/with.form thru* *the following process*
*: *
its memory.
abandoned/cast.off . *pratibhA*.screenProjection\mirrorReflection.*mAtra.
*measure/mode**.*m eva.*very**/only *. sat.*being.So/real*.
bhAti.*shines/appears
*– *in these *prathama.*at.first.s*arga.*creations **eSu **–*
rUpeNa.*by/with.form
. from/thru *tatanukramAt * .* *the following process*
dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
केषाञ्चित् तन्वि केषाञ्चिन् न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
.
*: *
*this *
*experienced, existing in the* *Memory for someone *
*whether in a body or not *
*: *
*experienced in* *Memory it exists*
*. *
*What is perceived is* *the Triple.World: *
*this is experienced, seated in* *Memory*
for* whoever.*t tanvi*.in.body.* keSAmci*.of.whoever.*t . na.*not*.
anubhUta.*perceived/experienced.*m smRtau.*in*.*Memory.* sthita.
*existent/situate*
remember, and some think they do(:.)) *
no pre.existent notions of these in the mind of God. *{jd. this is truly
the invisible God, because He does not appear in the text.} *
this . *anubhUta.*perceived/experienced.*m *in* smRti.*Memory.xx.*au sthita
*.xx.*m *. *keSAmci*.of.whoever.*t tanvi*.in.body.* keSAmci*.of.whoever.*t
. na.*not*. anubhUta.*perceived/experienced.*m smRtau.*in*.*Memory.* sthita.
*existent/situate*
pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
चिदाणूनाम् प्रजेशत्वम् काकतालीय.वद्यतः ॥३।२१।१०॥
cit.aNUnAm prajA.Izatvam kAkatAlIya.vadya.ta: ||3|21|10||
.
*without anyone's remembering*
*:*
*for Conscious.Atoms*
*.*
*sv.10 There is another which is not based on memory of past experience.
This is the fortuitous meeting of an atom and consciousness which is then
able to produce its own effects.
*vlm. ... the production of a sudden, fortuitous combination of
intelligence and atomic principles (kAkatAlIya samyoga).
*AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying
which has a definitive implicated meaning which is usually not clear just
from the words, but becomes clear from convention. kAka is a crow and tAla
refers to the Palmyra tree which has big heavy fruit similar to the
coconut. Imagine an event when a crow sits on a tAla tree and accidentally
dislodges one of its fruit. Then the fruit falls on the head of a person
sitting underneath and kills him. This event comes totally by chance,
neither the crow nor the tree nor the person have any related intentions or
thoughts. Thus ... "by chance known as the crow.coconut principle"... The
cit does not have a "prior" memory of having created jIvas, it just
happens!
moment of the alighting of a crow and killing it—or in other versions,
killing a passerby), unexpected, accidental; some would say "random". this
nyAya.Example is "passim", appearing often in yv.FM.)
*keSAmci*.of.whoever
the *smaraNa*.remembering/recollection.* vinA.*without* | *of* cidaNU
kAkatAlIya.vadya.tas
.* like the example of the Coconut Crow . *
अत्यन्त.विस्मृतम् विश्वम् मोक्ष इत्य् अभिधीयते ।
atyanta.vismRtam vizvam mokSa: iti_abhidhIyate |
ईप्सित.अनीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
.
*. *
atyanta.vismRtam vizvam
mokSa_iti_abhidhIyate |
IpsitA.anIpsite
IpsitAn Ipsite
tatra na sta:
*. *
*vlm.p.11 Completely forgetting the world is called liberation. That cannot
be had if consciousness is attached to what is desirable or is averse to
the undesirable.
अत्यन्त.अभाव.सम्पत्तिम् विना अहम्ता जगत्.स्थितेः ।
atyanta.abhAva.sampattim vinA_ahamtA jagat.sthite: |
अन्.उत्पादमयी ह्य् एषा न उदेत्य् एव विमुक्तता ॥३।२१।१२॥
an.utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
.
*the befalling of unlimited unbeing *
*the "I"ness of the world.state*
*is really an unarisen mode *
*and the state of becoming.Free does not arise*
*. *
atyanta*.unlimited/boundless*.abhAva*.non.becoming\death.s*ampatti*.*m vinA.
*without* ahamtA.*"I"ness . *jagat.sthite: *of the world.state * + an..*non*
*.*utpAda*.producing/happening.*maya.*made*.I hi.*for*/*since* eSA.*this*
.f.. na.*not* udeti.*arising* eva.*very**/only/indeed* . vimuktatA*.*
*. *
final emancipation .
existence • not taking effect •• **anutpAdana.m .* not producing,
*vwv.1809.y3.21.12. This liberated nature, consisting of the *non.appearance
of the states of ego and the world*, does not at all arise without the
not arise (na udeti).
escape by sheer luck(:.)) BTW, this is the instance of the absolute
genitive (sata: SaSThI). *
*jd. this shloka is a typical example of V's love of jargon, and the
saMskRta tendency to leave the definitions till later.
रज्ज्वाम् सर्प.भ्रम: सर्प.शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
rajjvAm sarpa.bhrama: sarpa.zabda.artha.a.sambhavam sthitam |
अन्.उत्पादम् अयम् त्यक्त्वा शान्तो ऽपि हि न शाम्यति ॥३।२१।१३॥
an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
.
sarpa.*snake/serpent*.zabda.*word*.artha.*meaning.* a.*not*.sambhavati.
*manifest/becoming.*m sthita.*existent/situate*.m |
an..*non*.utpAda*.producing/happening.*m . ayam tyaktvA
zAnta:_api hi na zAmyati *x *
*. *
*a *
*rope *
*appears to be *
*a *
*snake*
*only when we misunderstand the right meaning of the word *
*"snake"*
*:*
*. *
*vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed
until the meaning of the word snake, is known to be inapplicable to the
rope; so no one can have rest and peace of his mind, unless he is convinced
of the illusive nature of the world.
*AS. If one discards (tyaktvA) the impossibility (asambhava) of the meaning
of the word snake arising in a rope which has no reason to arise
(anutpAdamayam), then the illusion of the snake in a rope, tho subdued
(zAnta: api) is not completely ended (na zAmyati).
become *together* .> #*sambhava*: #sambhava sam.bhava . being or
coming *together
"as possible ") • (in rhet.) a possible case; (in phil.) *equivalence*
between one shilling and 20 pence [or a dime and 10 cents]); agreement,
conformity (esp. of the receptacle with the thing received); sambhava a. .
existing, being. +
अर्ध.शान्तो न शान्तो ऽसौ समेति अर्थतया पुनः ।
ardha.zAnta:_na zAnta:_asau sameti_arthatayA puna: |
उदेति एक.पिशाच.अन्ते पिशाचो ऽन्यो ह्य् अ.धीमतः ॥३।२१।१४॥
udeti_eka.pizAca.ante pizAca:_anya:_hi_a.dhImata: ||3|21|14||
.
*purpose/meaning/thing.ness.*tayA punar.*again* + udeti.*arising whin *eka.
*one/single*.pizAca*.Pishaacha.Butcher*.anta.e . pizAca*.Pishaacha.Butcher*
anyA.*another*: hi.*for*/*since* a.*not*..dhImata.: *x *
*. *
*:*
*we meet with the same thing again when *
*seeing one pizAca Monster, we meet another just as bad*
*. *
*vlm.14 Even with that, a person who is at peace with himself cannot be
wholly at rest without divine knowledge because, even though he has rid
himself of the devil of worldliness, the ghost of his inner ignorance may
overtake him.
संसारश् च अयम् आभोगी परमेव इति निश्चयः ।
saMsAra:_ca_ayam AbhogI param eva_iti nizcaya: |
कारण.अभावतो भाति यद् इह आभातम् एव तत् ॥३।२१।१५॥
kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
.
param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
*highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
<http://appearing.as>* . *thru the lack of cause appearing . *yat.*what is*
iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.*very*
*/only/indeed* tat.*it/he/that*
*. *
*but this saMsAra is as.if it were the Snake *
*—*
*and certainly it seems to be *
*in the absence of a cause*
*: *
*its shining here is only That*
*. *
appears from non.existent cause is an appearance only.
*AS. The word Abhogin also has the meaning of "snakelike". So, this verse
continues the above analogies. This world is like a snake, without a cause,
one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this
is but an illusion (iha AbhAtam eva tat).
. param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
*highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
<http://appearing.as>* . *thru the lack of cause appearing . *yat.*what is*
iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.*very*
*/only/indeed* tat.*it/he/that*
*Liilaa said—*
brAhmaNa.brAhmaNI.rUpe sarge kAraNa.saMsmRti: |
कथम् अभ्य्.उत्थिता सा अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
.
*in such a creation*
*there is a causal common Memory*
*.*
*how*
*did it spring.forth without its present memorability*
*?*
*When the forms of a Braahmana & Braahmanii*.rUpe . sarge.*in.creation*
kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
*.memorable.*m idam.*this.there* vinA.*without*
*. *
then, O goddess, tell me what were the causes of the birth of the brAhmaNa
couple, without the vestiges of their past remembrance.
kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
*.memorable.*m idam.*this.there* vinA.*without*
*The GODDESS said—*
pitAmaha.smRti:_tatra kAraNam tasya na smRti: |
पूर्वम् न सम्भवत्य् एव मुक्तत्वात् पूर्व.जन्मनः ॥३।२१।१७॥
pUrvam na sambhavati_eva muktatvAt pUrva.janmana: ||3|21|17||
.
* the Grandfather brahmA's Memory was not the cause
*
*:*
*there is no prior cause at.all,*
*because he is aree from former birth*
*.*
pitAmaha*.grandfather/Brahmaa.*smRti*.memory.*: tatra.*there* . kAraNa.
*cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
*former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
*/only/indeed* .
mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
*. *
"liberated". in FM it is "Free"- this is a good example of why I prefer
this reading: who "liberated" Brahmaa?
*vlm.3.21.17. The goddess replied:..Know that Brahma the first progenitor
of mankind, who was absolute in himself, did not retain any vestige of his
past remembrance in him.
*sv.17 SARASVATI said: Indeed, that was due to the thought.form of Brahma,
the creator. He himself had no hidden thought.forms (memory) for before
creation there was dissolution and at that time the Creator had attained
liberation.
*DC. The cause here was thought of Brahma.creator, because he did not have
prior memory, since he attained liberation in his former birth.
*AS. In that case the memory of the Brahma (grandfather . pitAmaha) is not
the cause, (for it) cannot possibly form before (pUrvam na sambhavati eva)
due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
*cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
*former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
*/only/indeed* .
mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
pUrvam na sambhavati_eva smaraNIyam iti svayam |
पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
.
*/only/indeed* smaraNIya*.memorable.*m iti.*so/as* svayam.*oneself/Urself*
+ padmaja.Adi.tvam - *to the condition of the Lotus.Born* AyAti.
*coming.forth* caitanya*.s*ya tathA sthite: *x *
*. *
*he *
*affects no prior memory at.all*
*—*
*he is himself what is to be remembered*
*.*
*he comes *
*the primal LotusBorn *
*from the state of chaitanya.Conscience**
*. *
sense of affective feeling which includes but is not limited to "remorse".
*vlm. ... his own intelligence (chaitanya) ....
अभूवम् अहम् इत्य् अन्यः प्रजानाथः प्रजापतेः ।
abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
.
the People *
prajApate: - *than their Protector - *kAkatAlIya.vat - *like the Coconut
Crow* kazcit.*?who/whatever* - bhavati.*becomes* pratibhA
*.projecting.appearance*.maya.*made*.: *. *
*"I"*
*have become*
*another Lord among the Forefathers*
*.*
*vlm.3.21.19. The lord of creatures being thus born by chance of his own
genius or creative power, and without any assignable cause or design on his
part, reflected within himself "now I am become another and the source of
creation."
*sv.19 18.19 At the beginning of this epoch, someone assumes the role of
creator and thinks "I am the new Creator" this is pure coincidence, even as
one sees a crow alighting on a palm tree and the cocoanut falling, tho
these two are independent of each other.
* pratibhAmaya cp. nirAmaya
एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
evam abhyudite loke na kimcit na kadAcana |
क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
kvacit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
.
*when it is not anyhow arisen in this world*
*not anything wherever *
*can be called "arisen",*
*it's entirely set in the Consciousness.sky*
*.*
evam.*so/this.way* *whin* abhyudita*.arisen/sprung**.*e *in the *loka.
*world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
*when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*: sthita.
*existent/situate*.m *x *
*. *
produced at all, but remained as the absolute intellect itself in
chin.nabhas.
*world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
*when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*: sthita.
*existent/situate*.m *x *
dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
कार्य.कारण.भावो असाव् एक एव चिद्.अम्बरे ॥३।२१।२१॥
kArya.kAraNa.bhAva:_asau_eka* eva cid.ambare ||3|21|21||
.
asyA:.*in.this
*f. *the *kAraNa.*cause*.m parama.*highest/supreme*.m pada.*condition*-m -
kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
*that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
*conscious.sky*.e *x *
*. *
*the cause*
*of the two sorts of Memory*
*is*
*the highest state*
*.*
*this condition of cause and effect*
*is only one in the Consciousness.sky*
*.*
(those caused by vestiges of prior impressions, and those produced by prior
desires). Both conditions of cause and effect are combined in Him in the
sphere of his consciousness.
*f. *the *kAraNa.*cause*.m parama.*highest/supreme*.m pada.*condition*-m -
kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
*that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
*conscious.sky*.e *x *
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: |
कार्य.कारणयोर् ऐक्यात् तद् अभावान् न शाम्यति ॥३।२१।२२॥
kArya.kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
.
kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: | kArya.kAraNayo:_aikyAt
*. *
*kArya.Effect *
*& *
*kAraNa.Cause *
*are concurrent *
*& *
*. *
*vlm. the knowledge of the union of the cause and effect....
महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
mahA.cit.rUpam eva tvam smaraNam viddhi vedanam |
कार्य.कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
kArya.kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
.
mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya.kAraNatA tena
*. *
*all this is just a form of mahA.chit, the Great Consciousness*
*. *
*know your understanding to be only smaraNa Remembering*
*.*
*this is true*
*: *
*Cause.and.Effect = only words, not reality*
*. *
significance, since it is the recognition of the universal intellect, which
constitutes true wisdom.
*sv.23 The one infinite consciousness alone is thought.form or experience:
there is no cause and effect relationship, these ('cause' and 'effect') are
only words, not facts.
एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य् अपि ।
evam na kimcit utpannam dRzyam cit=jagat.Adi_api |
चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
.
evam na kimcit utpannam dRzyam cit=jagat.Adi_api | cid.AkAze cid.AkAzam
*. *
*so *
*there is nothing whatever that is a produced Percept,*
*but only chit.Consciousness as.if it were the world*
*.*
your.own.Self*
*. *
*vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the
visible world and the like are Consciousness. The Space of Consciousness is
only remaining in its own nature which is (ever) the Space of Consciousness
*vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal
[dRzyam], or known in the noumenal or intellectual world; but every thing
is situated within the space of the sphere of the intellect in one's own
soul.
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
aho nu paramA dRSTi:_darzitA devi me tvayA |
रूप.श्रीर् जागती प्रातः प्रभया इव ईक्षण.द्युतिः ॥३।२१।२५॥
rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: ||3|21|25||
.
aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa.zrI:_jAgatI prAta:
*. *
*O*
*how the supreme Vision is revealed to me, Goddess, by you, *
*and all the wonder of your form is like morning on earth,*
*a radiant sun*
*. *
goddess. It is as auspicious as morning light and as brilliant as
lightning.
इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
idAnIm aham etasyAm yAvat pariNatA dRzi |
न अभ्यासेन विना तावद् भिन्धि इदम् देवि कौतुकम् ॥३।२१।२६॥
na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
.
idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat
*. *
*now *
*since I have assumed this point of view,*
*and that not without hard effort,*
*Goddess,*
*satisfy my curiosity*
*! *
conversant with it by my intense application and study.
*vlm.p.26 Now goddess, please satisfy my curiosity until I become
thoroughly familiar with this knowledge through my intense application and
study.
*DC. Now my vision has changed, but yet it requires efforts (to become
perfect), o devi, please satisfy my curiosity. *AS. For now (idAnIm), while
(yAvat) I have not completely grown into this point of view (etasyAm dRzi
na pariNatA) due to lack of practice (abhyAsena vinA), so please break my
doubtful curiosity (bhindhi kautukam). • kautuka has many shades of
meaning, it is essentially curiosity, but can be pleasant or nagging!
यत्र असौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् ।
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
तम् सर्गम् तम् गिरि.ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
tam sargam tam giri.grAmam naya mAm tam vilokaye ||3|21|27||
.
yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
*. *
*take me *
*to that sarga Creation,*
*show me *
*that mountain town *
*where this brAhmaNa dwells in his home,*
*together with his brAhmaNI*
*. *
couple, Vasishtha and Arundhati, lived and show me their house."
अचेत्य.चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
acetya.cit.rUpa.mayIm paramAm pAvanIm dRzam |
अवलम्ब्य इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
.
acetya.cit.rUpa.mayIm
paramAm pAvanIm dRzam |
avalambya_imam AkAram
*. *
*it is as a construct of nonconceptual.Conscious.Form *
*that we approach the Supreme Purity*
*. *
*. *
*vlm. If you want to see that sight, you have to be immaculate. You must
give up your personality and your ego.sense and attain awareness of the
unintelligible Consciousness within the soul.
ततः प्राप्स्यस्य् असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
भूमिष्ठ.नर.सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA ||3|21|29||
.
tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
*. *
*thus*
*you will attain without doubt*
*a space.self existing in the sky*
*.*
*the conception of an Earthbound human*
*.*
*vlm. You shall then find yourself in a vacuous atmosphere (vyomátman), and
situated in the sky (nabhas.nubibus), resembling the prospects of earthly
men, and the apartments of the firmament (i.e. all nil and void).
एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
evam sthite tam pazyAva: saha sargam an.argalam |
अयम् तद् दर्शन.द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
ayam tat darzana.dvAre deha: hi parama.argalam ||3|21|30||
.
*we see/know it *
saha sargam – *with creation *
*unchecked/unbarred.*m
ayam.*this* . tat.*that*.one –
*in/when the door of presence/perception –* deha.*body*: . hi.*for/since .*
parama.argalam *– is a bar to the Absolute *
*. *
*thus only in this state will we see it,*
*without obstruction,*
*as a sarga creation*
*: *
*the body is a closed door to that vision *
*& *
*an absolute obstruction*
*. *
imagination) with all their possessions and without any obstruction.
Otherwise this body is a great barrier in the way of spiritual vision.
see/know –* saha sargam – *with creation .* anargala*.unchecked/unbarred.*m
| ayam.*this* . tat.*that*.one . *in/when *darzana.dvAre – *the door of
bar to the Absolute *
*Liilaa said—*
अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
amunA devi dehena jagat anyat avApyate |
न कस्माद् अत्र मे युक्तिम् कथय अनुग्रह. अग्रहात् ॥३।२१।३१॥
na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
.
amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim
*. *
*Goddess,*
*by this body*
*another world has been attained*
*. *
*why not this body*
*?*
*tell me the reason why *
*thru*
*the Favour*
*of Your Grace*
*. *
not see the other world with these eyes, nor go there with these bodies of
ours.
*vlm.p.31 Liilaa said, "Tell me kindly, O goddess, the reason why do we not
see the other world with these eyes, or go there with these our bodies."
~AS: O Goddess (devi), why can the other world not be reached by this body
(amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the
reason for it (atra yuktim) because I strongly request this favor
(anugraha.AgrahAt). The main issue is why can I not go as I am, in this
body? Why do I have to take a spiritual form to travel? The question comes
because of verse 30 where the Goddess has declared the body as a great
obstacle to travel.
जगन्ति इमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
jaganti_imAni_a.mUrtAni mUrtimanti mudhAgrahAt |
भवद्भिर् अवबुद्धानि हेमानि इव ऊर्मिका अधिया ॥३।२१।३२॥
bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
.
mUrtima*.thickening.to.form.*nti . mudhA.?grahAt * .* *x *
bhavad*.xx.*bhi: . *by/with their **coming.to.be <http://coming.to.be> they
are* _avabuddh*.understood.s.Ani **to.be <http://to.be>* hema.*gold/en*
.Ani_iva.*like/as.if*._Urmik*.ring.*A_adhiy*.xx.*A *x *
*. *
*these worlds*
*are without form*
*.*
*taking form*
*thru the grasp of folly*
*by their becoming*
*they are understood as golden*
*like a ring*
*thru want of thought*
*.*
eyes, as you take the substance gold in its form of a ring.
*मूर्त* *.adj..* coagulated [= #ghana] • settled into any fixed shape,
embodied, incarnate. •• #*mUrtatvam* material form, incarnate existence. ••
#*mUrti* *–f..* any material embodiment, having definite shape or limits [=
#Amaya, as in #nirAmaya] *•* an image, idol, statue. •• #mUrti*dhara
*mUrti.dhara
*amUrti* .f.. shapelessness, absence of shape or form • #*mUrtimat – *mfn.
हेम्न्य् ऊर्मिका.रूप.धरे ऽप्य् ऊर्मिकात्वम् न विद्यते ।
hemni_UrmikA.rUpa.dhare_api_UrmikAtvam na vidyate |
यथा तथा जगद्.रूपे जगन् न अस्ति च ब्रह्मणि ॥३।२१।३३॥
yathA tathA jagat.rUpe jagat na_asti ca brahmaNi ||3|21|33||
.
form of a ring, the condition of "ring" **is.not.* vidyate.*is.**known.to.be
<http://known.to.be>.*
*so *
*thus *
*in the *jagat.*world.*rUpa.*form *. *the *jagat.*world too .* na*.is.not.*asti
*ca* . brahmaNi.*in the.Immens/ity*
*. *
ring, so also, there is no world in the (Absolute) brahman having the
appearance of the world.
जगद् आकाशम् एव इदम् ब्रह्मैव इह तु दृश्यते ।
jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
दृश्यते काचिद् अप्य् अत्र धूलिर् अम्बु.निधाव् इव ॥३।२१।३४॥
dRzyate kAcit api_atra dhUli:_ambu.nidhau_iva ||3|21|34||
.
*:*
*this*
*tho it is seen here to.be <http://to.be> mere Immensity*
*whatever it is seen.as <http://seen.as>*
*here*
*.*
jagat AkAzam eva_idam .
brahmaiva_iha tu dRzyate |
dRzyate kAcit api_atra
*. *
*vlm.p.34 The world is an emptiness full with the spirit of God {brahman is
neuter gender, not "he" but "it", The Immensity}. Whatever is visible is
like dust appearing to fly over the sea.
अयम् प्रपञ्चो मिथ्या एव सत्यम् ब्रह्म अहम् अद्वयम् ।
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
अत्र प्रमाणम् वेदान्ता गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
.
ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
atra pramANam vedAntA:_gurava:_anubhava:_tathA x
.
*: *
*truly I am the nondual brahman*
*.*
*and the proof is *
*the experience *
*of the teachers of vedAnta*
*. *
reality being the subjective Brahma alone; and in support of this truth we
have the evidence of our guides in Vedánta philosophy, and the conviction
of our consciousness.
ब्रह्मैव पश्यति ब्रह्म न अ.ब्रह्म ब्रह्म पश्यति ।
brahmaiva pazyati brahma na_a.brahma brahma pazyati |
सर्ग.आदि.नाम्ना प्रथितः स्वभावो ऽस्य एव च ईदृशः ॥३।२१।३६॥
sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
.
brahmaiva pazyati brahma
na_a.brahma brahma pazyati |
*. *
*only the brahmic Immensity *
*sees the brahmic Immensity*
*—*
*non.brahman does not see brahman*
*:*
*what is familiar as the process of creation*
*—*
*such is *
*its nature*
*.*
sees Brahma alone and no other anywhere. He looks to Brahma through Brahma
himself, as the creator and preserver of all, and whose nature includes all
other attributes in itself.
न ब्रह्म जगताम् अस्ति कार्य.कारणता.उदयः ।
na brahma jagatAm asti kArya.kAraNatA~udaya: |
कारणानाम् अ.भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm ||3|21|37||
.
na brahma jagatAm asti kArya.kAraNatA~udaya: | kAraNAnAm a.bhAvena sarveSAm
*. *
*the* *brahman**,*
*the Immensity*
*is*
*not*
*a Causal source*
*for this expansion of the worlds*
*because.of the absence of Causes*
*for all concurrent Causers*
*.*
यावद् अभ्यास.योगेन न शान्ता भेद.धीस् तव ।
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava |
नूनम् तावद् अ.तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
nUnam tAvat a.tat.rUpA na brahma paripazyasi ||3|21|38||
.
yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava | nUnam tAvat a.tat.rUpA na
*. *
*so long as*
*you*
*are not quieted by*
*abhyAsa.yoga*
*Practical Work*
*you*
*are of a troubled, divided mind*
*:*
*now*
*in that way*
*not*
*having the Form of That,*
*you do not behold the brahman*
*.*
one unity, by discarding all duality and variety in your belief, so long
you are barred from viewing Brahma in his true light.
तत्र रूढिम् उपायाता* य इमे त्व् अस्मद्.आदय: ।
tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
अभ्यासाद् ब्रह्म.सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
abhyAsAt brahma.sampatte: pazyAma:_te hi tatparam ||3|21|39||
.
*.approached/neared.*A: ya*.who/which.*:_ime*.these.* tu.*tho* asmAt.
*from/thru.this.*.Adaya:.*&c.s*: | abhyAsa.*Practice*.At brahma
*.the.Immensity.s*ampatti.*falling.together/succeeding.*e: *for we.see/know
them as following that*
*. *
*those*
*who are coming to development*
*"us"*
*&c*
*thru abhyAsa.Practice*
*of attainment of the brahman.Immensity*
*we see*
*these things as arising from That*
*. *
our constant practice of Yoga communion, to rest in the Supreme spirit.
~AB. ye rUDhim dRDha.vyutpattim | ta ime pazyAmah ||3|21|
#tatparatA, #tatparatvam . scope, design, intention • entire devotion or
addiction to (loc) +
संकल्प.नगरस्य एव मम आकाश.मयम् वपुः ।
saMkalpa.nagarasya_eva mama_AkAza.mayam vapu: |
ब्रह्मैव च अन्तः पश्यामि देहेन अनेन तत्.पदम् ॥३।२१।४०॥
brahmaiva ca_anta: pazyAmi dehena_anena tat.padam ||3|21|40||
.
saMkalpa.nagarasya_eva
*
*. *
*the body*
*is*
*a citizen*
*of *
*this my conceptual city*
*. *
*the vapus.Body is a Space.mode*
*.*
*.*
*vlm.40 Then we find our bodies to be an aerial substance that mixes with
the air, and at last, with these our mortal frames, we are able to come to
the sight of Brahma.
*vlm.p.40 Then we find our bodies to be an aerial substance that mixes with
the air, and at last, with these our mortal frames, we are able to come to
the sight of brahma.
विशुद्ध.ज्ञान.देह.आर्हास् तथा एते पद्मज.आदयः ।
vizuddha.jJAna.deha.ArhA: tathA_ete padmaja.Adaya: |
ब्रह्मात्म.जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
brahmAtma.jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
.
vizuddha.jJAna.deha.ArhA:
tathA_ete padma.ja.Adaya: |
brahmAtma.jagat.AdInAm
*. *
*pure.Wisdom.body=worthy thus they are *
*(the LotusBorn &c) *
*: *
*each *
*is *
*: *
*as Self they all are standing in the courtyard*
*. *
*vlm. ... placed in some part of the divine essence. *DC. ... a corner of
Brahma’s backyard exists world etc.
*vlm.p.41 Being endowed with pure, enlightened and spiritual frames (astral
or subtle bodies), like those of brahma and the gods, the holy saints are
placed in some part of the divine essence.
*AS. ... the great souls like Brahma etc. (padmaja.AdayaH) who really
should have only the abstract body of pure knowledge
(vizuddha.jJAna.dehArhA:) as a congregation in the field of the worlds etc.
which are really brahman (brahma+Atma+jagat AdInAm amze aGgane).
तव अभ्यासम् विना बाले न आकारो ब्रह्मताम् गतः ।
tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
स्थितः कलन.रूप.आत्मा तेन तन् न अनुपश्यसि ॥३।२१।४२॥
sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
.
*brahmatA.*State.of.Immensity
*
*existent as idea.taking.form as self *
tena.*by/with.that* tat.*that*.one. na*.is.not.* anupazyasi*.you.afterseeing
*
*. *
*you do not realize that *
*the Immensity *
*is your own embodiment*
*seated *
*in *
*a self *
*that is formed of moments and measures*
*. *
*for that reason, *
*you do not fully understand *
*That*
*. *
{brahman is neuter gender, not "he" but "it", so "The Immensity", and
brahmaa the Immense; VLM's "God" seeks to be both neuter and masculine
Deva=God. jd} with your mortal frame. A soul sullied by physical sensation
can never see the image of God {brahman is neuter gender, not "he" but
"it", The Immensity. jd}.
anupazyati, anupazyate . to look at, perceive, notice, discover • to
reflect upon (tam) • to look upon as, take as • (perf. Atm. p.
<anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3 • (nir.10.20) .
anupazya . adj. . perceiving, seeing.
. *no embodiment . *brahmatAm gata: . *has got to the state of immensity . *
sthita.*existent/situate*.: kalana.*causal.idea*.rUpa.*form*.Atma.
*self/Self*. tena.*by/with.that* tat.*that*.one. na*.is.not.*
anupazyasi*.you.afterseeing
*
yatra sva.saMkalpa.puram sva.dehena na labhyate |
तन् न अन्य. संकल्प.पुरम् देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
.
tat na_anya.saMkalpa.puram deha:_anya:_labhate katham *x *
*. *
*when you can't reach your own imaginary city in your own body,*
*how *
*can you visit someone else's imaginary town*
*where Ur.own conceptual city is not **to.be <http://to.be>**.reached *
*by Ur.own body*
*that nor another's conceptual.city *
*vwv.771. When the city of one's own imagination is not obtained (or met
with) by one's own body, then how does a different body obtain (or meet
with) the city of others' imagination?
*vlm. It is impossible for one to arrive at the aerial castle (objects of
the wish) of another, when it is not possible for him to come to the castle
(wished for object), which he has himself built in air.
*sv. With this body of yours you cannot even visit the places of your own
imagination, then how can you enter the field of another's imagination?
*vlm.p.43 It is impossible for one to arrive at another’s castle in the
sky, when he is unable to see the castle in the sky that he himself
imagined.
तस्माद् एनम् परित्यज्य देहम् चिद्व्योम.रूपिणी ।
tasmAt enam parityajya deham cit.vyoma.rUpiNI |
यत् पश्यसि तदेव आशु कुरु कार्य.विदाम्वरे ॥३।२१।४४॥
yat pazyasi tat eva_Azu kuru kArya.vidAmvare ||3|21|44||
.
tasmAt enam parityajya
deham cid.vyoma=rUpiNI |
yat pazyasi tat eva_Azu
kuru kArya.vidAmvare |
*abandon this body,*
*it is just a formation of chit.sky*
*.*
*now that you see,*
*do it quickly,*
*.*
*vlm.p.44 Therefore, give up your gross body and assume your light
intellectual frame. Immerse yourself in the practice of yoga so that you
may see God {brahman is neuter gender, not "he" but "it", The Immensity;
Deva=God. jd} face to face.
संकल्प.नगरम् सत्यम् यथा.संकल्पितम् प्रति ।
saMkalpa.nagaram satyam yathA.saMkalpitam prati |
सदेहम् वा विदेहम् वा न इतरम् प्रति किम्चन ॥३।२१।४५॥
sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
.
saMkalpa.nagaram satyam
yathA.saMkalpitam prati |
sa.deham vA vi.deham vA
na_itaram prati kim.cana x
*a city is conceptual imagination*
*. *
*see it *
*as conceptual imagining,*
*whether embodied or bodiless,*
*and not in any other way*
*. *
is imagined, whether possessed of body or not, and not a little with
reference to another, (these worlds are not experienced mutually).
*AS. A city created by imagination (saMkalpanagaram satyam) has validity
towards its imagined purpose (yathA saMkalpitam prati), whether it is
utilized with or without a body (sadeham vA videham vA) and not for any
other purpose (na itaram prati kijcana). In other words, since we are
visiting an imaginary creation, we shall experience it as it comes with or
without a body. It will show it true form . as imagined(:.))
*vlm.p.45 It is possible to labor and build castles in the air. In the same
way, it is possible through the practice of yoga, and in no other way, to
behold God {brahman is neuter gender, not "he" but "it", The Immensity;
Deva=God. jd}, either with this body or without it.
आदि.सर्गे जगद्.भ्रान्तिर् यथा इयम् स्थितिम् आगता ।
Adi.sarge jagat.bhrAnti:_yathA_iyam sthitim AgatA |
तथा तदा.प्रभृत्य् एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
tathA tadA.prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
.
*the world.delusion comes to be as.if it were this state of being*
*—and and so it goes thereafter—*
*as destiny comes to fulfilment*
*.*
prabhRti_evam niyati: prauDhim AgatA
*vwv.339/46. As this delusion that is the world came into being in the
primeval creation, so, thenceforth, the predetermined event has attained
growth in this matter.
to an eternal fate, niyati (by fatalists), and to an illusory power, maya
*Liilaa said—*
त्वया उक्तम् देवि गच्छावो ब्राह्मण.ब्राह्मणी जगत् ।
tvayA_uktam devi gacchAva:_brAhmaNa.brAhmaNI jagat |
सह इति इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
.
*Goddess*
*:*
*we two will go together to the world of the Braahmana and Braahmanii*
*.*
*but tell me this, mother.of.mine,*
*:*
*we travel there*
*but*
*exactly how*
*?*
of the brAhmaNa couple, but I ask you, how is that possible?
tvayA uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat + saha_iti_idam idam
vacmi Katham
*. *
इमम् देहम् इह आस्थाप्य शुद्ध.सत्त्व.अनुपातिना ।
imam deham iha A.sthApya zuddha.sattva.anupAtinA |
चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
.
*cetasA tam param yAmi lokam tvam katham eSi tat *x *
*. *
*thru Affective.Awareness I will go there; *
*but how will you go to that world?*
*Affective feeling.
*vlm.48 I am able to go there *with the pure essence of my sentient soul.*
But tell me, how will you who are pure intellect (chetas) go to that place?"
संकल्प.व्योम.वृक्षस् ते यथा सन्न् अपि खात्मकः ।
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: |
न कुड्य.आत्मा न कुड्येन रोध्यते न अपि कुड्य.हा ॥३।२१।४९॥
na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
.
*as *
*being only a sky.self,*
*not a wall.self:*
*not with a wall*
*is it an obstruction to you*
*:*
*you are the destroyer of walls*
*.*
is yours
so
being your bit of kha.space
not a Wall itself
not by a Wall
is it curbed by a Wall
nor yet
Breaker of the Wall
<te.@you/they> - yathA.*how/as* san*.being* api.*tho/even* kha.
*Private.space*.Atmaka.*self(unit) -* : *x*
na kuDya.AtmA na kuDyena - *there is no Wall.self with a wall*
rodhyate na_api kuDya.hA *x *
*. *
wall, [a perceptual wall, kuDya.antarita.anulabdhe: a.pratiSedha: |
"nonPerception because of the interposition of a wall" nyAya.sutra 244] —
saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: | na kuDya.AtmA na
kuDyena rodhyate na_api kuDya.hA ||3|21| y3021.049
*AS. The tree of your creative space has the nature of abstract space even
as it exists, it is not restricted to a body, cannot be blocked by a body,
nor does it attack a body.
*vlm. appears to be reading a different text (as is too often the case). .>
I tell thee lady, that the divine will is an aerial tree, and its fruits
are as unsubstantial as air, having no figure nor form nor substance in
them.
*AS. The tree of your creative space (saMkalpa.vyoma.vRkSas te) has the
nature of abstract space even as it exists (yathA san api khAtmakaH), it is
not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na
kuDyena rodhyate), nor does it attack a body ( na_api kuDya.hA). • In other
words, your visions are independent of your body.
*vlm.p.49 The goddess replied:— I tell you lady, Divine Will is an aerial
tree and its fruits are as unsubstantial as air, having no figure or form
or substance to them.
rodhyate na_api kuDya.hA
शुद्ध.एक.सत्त्व.निर्माणम् चिद्रूपस्य एव तत् किल ।
zuddha.eka.sattva.nirmANam cit.rUpasya_eva tat kila |
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
.
zuddha.eka.sattva.nirmANam x
pratibhAnam atas tasmAt x
parasmAd bhidyate manAk *x *
*. *
*the pure one being.So *
*of formed Consciousness *
*is indeed too *
*That *
*. *
*the projection *
*of *
*this *
*from *
*That *
*is not much different than any other*
भा #bhA – to shine .> #*pratibhA* prati>bhA to shine forth, project –> #
*vlm. And whatever is formed by the will of God from the pure essence of
his intelligent nature, is only a likeness of himself, and bears little
difference from its original.
*DC. creation of one pure reality is, verily, of the form of consciousness;
. this or that extention (of the same) are only a little different. AS. I
agree with the first line.
The second should be: Hence creative imagination (pratibhAnam) differs very
little from the ultimate . cit.
*sv.50 43.50 With this body of yours you cannot even visit the places of
your own imagination, then how can you enter the field of another's
imagination?
The pure.oneSuchness.extension of cit.Form is that imagination; hence from
that or from another is little different.
*vlm.p.50 Whatever is formed by the will of God {brahman is neuter gender,
not "he" but "it", The Immensity; Deva=God. jd} from the pure essence of
His intelligent nature is only a likeness of Himself and bears little
difference from its original.
सो ऽयम् एतादृशो देहो न एनम् संत्यज्य याम्य् अहम् ।
sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
अनेन एव तम् आप्नोमि देशम् गन्धम् इव अनिलः ॥३।२१।५१॥
anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
.
saMtyajya – *not having abandoned this .* yAmi_aham – *I come . *anena_eva
– *by it only . *tam Apnomi dezam – *I reach that country .* gandham
iva_anila: *. like perfume in the air*
*. *
place with my body like a breeze finds odors.
यथा जलम् जलेन अग्निर् अग्निना वायुना अनिलः ।
yathA jalam jalena_agni:_agninA vAyunA_anila: |
मिलत्य् एवम् अतो देहो देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
.
*water joins.with water,*
*and*
*fire with fire,*
*and*
*air with wind*
*so does this body*
*—made of mind—*
*thus conjoin with other bodies*
*.*
does this spiritual body easily join with any material form that it likes.
*sv.52 Even as water mixes with water, you will become one with the field
of consciousness.
fire . *vAyunA_anila: . *with wind the air* – milati*.assimilating/mixing –*
evam*.so.* ata:.*from.this/hence.*: . deha.*body*.: . *with *deha.*body*
.i:_anya.*any.other.*i:_mana:*Mind.*:maya.*made.*i:
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
एकत्वम् कल्पना.शैल=शैलयोः क्व आहतिर् मिथः ॥३।२१।५३॥
ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
.
na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
*. *
*elemental.awareness does not go with non.elemental awareness*
*: *
*where is there oneness *
*between an imagined mountain & an earthly mountain*
*?*
*can this be*
*?*
nor can a solid rock become the same as the idea of a hill.
*vlm. But a corporeal body cannot mix with an incorporeal substance, nor a
solid rock become the same with an ideal hill.
आतिवाहिक एव अयम् त्वादृशैश् चित्त.देहकः ।
AtivAhika* eva_ayam tvAdRzai:_citta.dehaka: |
आधिभौतिकता.बुद्ध्या गृहीतश् चिर.भावनात् ॥३।२१।५४॥
Adhibhautika.tA.buddhyA gRhIta:_cira.bhAvanAt ||3|21|54||
.
AtivAhika: eva_ayam x
tvAdRzai:_citta.dehaka: |
Adhibhautika.tA.buddhyA x
*. *
*this *
*Ati.vAhika,*
*this *
*subtle Traveler body,*
*by those like you *
*is affected as an embodiment *
*.*
*Adhi.bhautika *
*this *
*material body*
*by its own intellection*
*is grasped thru long imagining*
*...*
*vlm.p.54 Your body has its mental and spiritual parts. It has become
physical because of its habitual tendency towards the physical.
*vwv.287. This (physical body) is only subtle (being a product of thought).
The mental body has been accepted (or understood) by people like you
with the notion of materiality
on account of the idea existing from a long time.
यथा स्वप्ने यथा दीर्घ.काल.ध्याने यथा भ्रमे ।
yathA svapne yathA dIrgha.kAla.dhyAne yathA bhrame |
यथा च सति संकल्पे यथा गन्धर्व.पत्तने ॥३।२१।५५॥
yathA ca sati saMkalpe yathA gandharva.pattane ||3|21|55||
.
yathA dIrgha.kAla.dhyAne .* as in lengthy meditation . *
yathA bhrame – *as in delusion . *
yathA ca sati .* as too in real Being . *
saMkalpe .* in a Concept . *
yathA gandharva.pattane * . as in Gandharva.Town *
*... *
fancies and reveries.
*vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning
towards spirituality, as in your sleep, your protracted meditation, and
your unconsciousness to fancies and reveries.
lengthy meditation . *yathA bhrame – *as in delusion . *yathA ca sati .*
as too in real Being . *saMkalpe .* in a Concept . *yathA
वासना.तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
vAsanA.tAnavam nUnam yadA te sthitim eSyati |
तदा आतिवाहिको भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
.
*when*
*all the Vaasanaa.Conditioning is thinned*
*then*
*will that state arise in you*
*:*
*the subtle AtivAhika, the hyperTraveler*
*will again enter embodiment*
*.*
attain to permanence for you, then the subtle state will again appear in
the body.
desires are lessened and curbed within the mind.*
** Vaasanaa.*tAnava*.thinning/weakening.*m nUnam.*finally*/now . yadA.
*when/where*. te.*for.**you. to a* sthiti.*state/situation**.xx.*m eSyati.
*will.be.going* . tadA.*then/there*. *Âti.vaahika Traveler*:
bhAva.*State/Feeling
. *punar.*again.* eSyati.*will.be.going* . dehake *– in the body. *
*Liilaa said—*
AtivAhika.dehatva.pratyaye ghanatAm gate |
ताम् अवाप्नोत्य् अयम् देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
.
AtivAhika.dehatva.pratyaye
ghanatAm gate |
tAm_avApnoti_ayam deha:
*. *
*with realization of the Traveler* body*
*when it becomes a thickening cloud*
*when this embodiment*
*gets that state*
*O*
*it must become destroyed*
*! *
Aho vinazyati
*. *
* AtivAhika . N. of the subtle body (or liGga.zarIra). "When the physical
body is cast off, the soul moves with a subtle body <Ativahika.zarIra>
consisting of the mind, senses and prANa.s. After a period of
unconsciousness during death, the soul invested with the subtle body made
up of desires becomes conscious of the world into which it is born. This
process continues till the soul attains liberation in the realisation of
the Existence.Absolute <sattA.sAmanya>. This realisation is mokSa, which is
the transcendence of name and form in Eternal Being. [Krishnananda].
y3.019.026 …
यद् अस्ति नाम तत्रैव नाश.अनाश.क्रमो भवेत् ।
yat asti nAma tatra_eva nAza.anAza.krama: bhavet |
वस्तुतो यच् च न अस्त्य् एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
.
yat asti nAma tatra_eva nAza.a.nAza.krama:_bhavet | vastuta:_yac_ca
*. *
*what "exists" even there*
*becomes perishing or unperishing in its course,*
*so really*
*how would there be destruction of it*
*?*
*vwv.1458/58. There could be the course of destruction or the opposite only
in that which verily exists. Of what sort could be the destruction of that
which does not at all exist in fact?
रज्ज्वाम् सर्प.भ्रमे नष्टे सत्य.बोध.वशात् सुते ।
rajjvAm sarpa.bhrame naSTe satya.bodha.vazAt sute |
सर्पो न नष्ट उन्नष्टो_वा इत्य् एवम् का एव सा कथा ॥३।२१।५९॥
sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
.
rajjvAm sarpa.bhrame naSTe
satya.bodha.vazAt sute |
sarpa:_na naSTa* unnaSTa:
*. *
*in a rope*
*when the snake.delusion disappears*
*because of realizing what is So*
—
*daughter,*
*so what is it and how is it*
*?*
*vwv.1459. Daughter! When the delusion of a snake in a rope has disappeared
on account of the knowledge of the Truth, what exactly is that talk such
as, "the snake has not disappeared; or possibly it has disappeared"?
*vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the
snake disappears of itself, and no one doubts of it any more.
*AS. 61. Compare with verse 59, which says: when one stops imaging a snake
in a rope does it make sense to discuss if the snake was destroyed or not
destroyed? Nothing is "removing" the snake, you just don't see what was not
there(:.))
यथा सत्य.परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate |
तथा आतिवाहिक.ज्ञानाद् दृश्यते न आधिभौतिकः ॥३।२१।६०॥
tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
.
yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika.jJAnAt
*. *
*as*
*thru real understanding*
*in the rope*
*the snake is not seen*
*thus*
*thru the Knowledge of the subtle body*
*the gross body is not seen*
*.*
knowledge of the truth, so the physical (body) is not perceived on account
of the knowledge of the subtle.
*vlm.3.21.60. Thus, as the true knowledge of the rope, removes the
erroneous conception of the snake in it, so the recognition of the
spiritual body, dispels the misconception of its materiality.
कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
kalpanA_api nivarteta kalpitA yadi kena.cit |
सा शिला सम्.अपास्ता एव या न इह अस्ति कदाचन ॥३।२१।६१॥
sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
.
*creative Imagining*
*is not to be rejected,*
*if it is the imagination of*
*someone*
*.*
*a stone*
*exists indeed,*
*though it was never here at.all*
*.*
kalpitA yadi kena.cit x
sA zilA samapAstA_eva x
yA na_iha_asti kadAcana
*. *
*kalpanA *
*nivarteta *
*kalpita *
*samapAstA *
~KDM. This stanza is to be read along with the previous stanza. sA zila
that stone representing the jada vizva, samapAsti [typo—samapAst or
samapAstA] eva does verily exist (but), nehaAsti kadAcana =does not in
reality exist. (i.e. it exists only in kalpanA) thus, kalpanA_also returns
(becomes nullified) if kalpita (thought so) by someone (kenacit) . kdm.
*AS. If by someone (yadi kenacit) the created imagination (kalpitA_api
kalpanA) is also abandoned (nivarteta), then it is like throwing away a
stone (sA samapAstA iva zilA) which does not ever exist in the first place
(yA na_iha asti kadAcana).
परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
param pare parApUrNam idam deha.Adikam sthitam |
इति सत्यम् वयम् भद्रे पश्यामो न अभिपश्यसि ॥३।२१।६२॥
iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
.
param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre
*. *
*'in the Supreme,*
*the Supreme,*
*overflowing from the Supreme,*
*as this embodiment *
*abides'*
*.*
*this truth,*
*blessed lady,*
*is*
*what we see*
*but you do not perceive*
*.*
आदिसर्गे भवेच् चित्त्वम् कल्पनाकल्पितम् यदा ।
Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
तदा तत: प्रभृत्य्.एक.सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
tadA tata: prabhRty.eka.sattvam dRzyam avekSate ||3|21|63||
.
*at the beginning of Creation*
*effective.**Consciousness*
*has come.to.be <http://come.to.be> unimagined imagining*
*then **thru **that One* *effective reality*
*it beholds a Percept*
*.*
AkhyAyika.AkhyAna.zatai:_dRSTAntai:_dRSTi.kalpitai: |
tathA_itihAsa.vRttAntai:_veda.vedAnta.nizcayai: ||4|51|32||
– *cittva*.effective.**Consciousness**.*m – kalpanA.*Imagining*.kalpita
*.imagined/conceived.*m . Â . kalpanA.akalpita.*unimagined/unconceived.*m .
yadA.*when* = tadA.*then* . tatas.*therefore/@that*: . prabhRti
*.beginning.with=Adi.*eka.*only/one*.sattv*.effective reality.*am. dRzya.
*Sight/Percept.*am avekSate*.regarding/overseeing *
*Liilaa** said— *
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
.
ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve
*. *
*in this onewhere of perfect peace,*
*out of the bounds of place and time,*
*when we know the Supreme Thatness,*
*how, then, does delusion arise*
*?*
unity in which the divisions of time and space and all things are lost in
an undistinguishable mass?"
*vlm.p.64 Liilaa asked, "But how can imagination trace out anything in that
unity in which the divisions of time and space and all things are lost in
an undistinguishable mass?"
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा अम्भसि ।
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
सत्यत्वम् च यथा स्वप्न.संकल्प.नगर.आदिषु ॥३।२१।६५॥
satyatvam ca yathA svapna.saMkalpa.nagara.AdiSu ||3|21|65||
.
*gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way –
*ambhasi*.in.water
.*
satyatva*.reality.*m ca.*and.too *. yathA*.so/in.this.way – *svapna.*dream*
*.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.*beginning.with/&c.s*u
*. *
dreams, and the appearance of castles in the sky…
*vlm.p.65 The goddess replied:— Like the bracelet in gold, waves in water,
the show of truth in dreams, and the appearance of castles in the sky
*gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way –
*ambhasi*.in.water
.* satyatva*.reality.*m ca.*and.too *. yathA*.so/in.this.way – *svapna.
*dream**.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.*beginning.with/&c.s*
u
*. *
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
कल्पना.व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
.
*it's not at.all a real experience,*
*just.as <http://just.as> not in the brahman Immensity;*
*it is an imagination apart from That Self because of its immeasurability*
*. *
*vlm.3.21.66. As all these vanish on the right apprehension of them, so the
imaginary attributes of the unpredicable God, are all nothing whatever.
*vlm.p.66 all vanish upon an accurate perception, so the imaginary
attributes of the unpredictable God {brahman is neuter gender, not "he" but
"it", The Immensity; Deva=God. jd} are all nothing whatever.
*sv.66 62.70 For, I see even this my body as consciousness. You do not, for
you see the world of matter, even as an ignorant man might mistake a
precious stone for a pebble.
यथा न अस्त्य् अम्बरे पांसुः परे न अस्ति तथा कला ।
yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
अ.कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
a.kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
.
yathA na_asty ambare pAMsu:
pare na_asti tathA kalA |
a.kalA.kalanam zAntam
*. *
*as there is not dust in the sky,*
*tho it seems so,*
*so the Supreme has is no attribute*
*—is without the division of sense.objects—*
*at peace, this one unborn expanse*
*.*
of any attribute or partial property to God; whose nature is indivisible
and unimaginable, who is an unborn unity, tranquil and all.pervading.
*sv.67 62.70 For, I see even this my body as consciousness. You do not, for
you see the world of matter, even as an ignorant man might mistake a
precious stone for a pebble.
MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying on,
putting on Siz. iii, 5; (according to Mall. also letting loose, shedding,
<Amocanam avamocanam vA); the state of being provided with or having
bAlar.; calculation Jyot.
"concerned with, belonging to, intently engaged on"; viSaye, with tasya or
in comp. "in the sphere of, with regard or reference to"; atra viSaye,
"with regard to this object"); room for (tasya); an object of sense (these
are five in number, the five <indriya>, or organs of sense having each
their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf.
<zruti.viSaya>; 2. <sparza>, "tangibility", for the skin; 3. <rUpa>, "form"
or "colour", for the eye; 4. <rasa>, "savour", for the tongue; 5. <gandha>,
"odour" for the nose: and these five viSayas are sometimes called the guNas
or "properties" of the five elements, ether, air, fire, water, earth,
respectively; the esoteric number "five"; anything perceptible by the
senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an
object (as opp. to "a subject"); (in phil.) the subject of an argument,
category, general head (one of the 5 members of an adhikaraNa [q.v.], the
other 4 being <vizaya> or <samzaya>, <pUrvapakSa>, <uttarapakSa> or
<siddhAnta>, and <samgati> or <nirNaya>); (in gram.) limited or restricted
sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject
of a comparison (e.g. in the comp. "lotus.eye" the second member is the
<viSaya>, and the first the <viSayin>) +
यद् इदम् भासते किम्चित् तत् तस्य एव निरामयम् ।
yat idam bhAsate kimcit tat tasya_eva nirAmayam |
कचनम् काचकस्य इव कान्तस्य अतिमणेर् इव ॥३।२१।६८॥
kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
.
kacanam kAcakasya_iva kAntasya_atimaNe:_iva *x *
*. *
*whatever shines as*
*this*
*is only the formationless*
*That*
*like the Projection of a crystal*
*as from a lovely super.wishing.stone*
*.*
read elsewhere as "disease.free".
saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthit*o a*smi sarva.sampUrNa:
*vwv.1273. What little of this world appears, that is only the pure shining
of That (Supreme Self), like (the shining) of a stone of crystal arising
from a superior gem.
*vlm.3.21.68. Whatever shines about us, is the pure light of that being,
who scatters his lustre like a transcendental gem all around.
*AS. Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure
(atimaNeH).
*AS. The analogy is: If there is a great jewel casting light about itself,
a pice of glass can acquire the great appearance, but it has no such
quality itself.
एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
etAvantam ciram kAlam ete devi vayam vada |
भ्रामिताः केन नाम अपि द्वैत.अ.द्वैत.वि.कल्पनैः ॥३।२१।६९॥
bhrAmitA: kena nAma_api dvaita.advaita.vikalpanai: ||3|21|69||
.
etAvantam ciram kAlam
ete devi vayam vada |
bhrAmitA: kena nAma_api
*. *
*for such a long time, are these,*
*goddess*
*.*
*tell us*
*who've been deluded*
*—**whatever for?—*
*with these dual/nondual.distinctions*
*!*
goddess! how we happened to fall into the error of attributing duality and
diversity to His nature.
अविचारेण तरले भ्रान्ता असि चिरम् आकुला ।
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
अ.विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
a.vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
.
a.vicAreNa tarale bhrAntA_asi ciram AkulA |
*. *
*nonEnquiry comes naturally; but when you enquire, delusion is destroyed*
*.*
*vlm.3.21.70. The goddess replied:..It was your want of reason that has led
you to error so long; and it is the absence of reasoning that is the
natural bane of mankind, and requires to be remedied by your attending to
reason.
*sv.70 62.70 For, I see even this my body as consciousness. You do not, for
you see the world of matter, even as an ignorant man might mistake a
precious stone for a pebble.
अविचारो विचारेण निमेषाद् एव नश्यति ।
avicAra:_vicAreNa nimeSAt eva nazyati |
एषा सत्ता एव तेन अन्तर् अविद्या एषा न विद्यते ॥३।२१।७१॥
eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
.
avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is
instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
within avidyA_eSA na vidyate . ignorance thus is not known
*and thus this Suchness appears within;*
*and thus this not.knowing is not known*
*. *
*vlm. ... reason takes the place of ignorance ... *sv. ... dispelled by
wisdom and enquiry....
*vlm.3.21.71. When reason takes the place of the want of reason, it
introduces in a moment the light of knowledge in the soul, in lieu of its
former darkness.
*sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom
and enquiry. In fact, even such ignorance does not exist!
*jd. avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is
instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
within avidyA_eSA na vidyate . ignorance thus is not known
तस्मान् न एव अविचारो ऽस्ति न आविद्या अस्ति न बन्धनम् ।
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
न मोक्षो ऽस्ति निर्.आबाधम् शुद्ध.बोधम् इदम् जगत् ॥३।२१।७२॥
na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat ||3|21|72||
.
tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
*. *
*and thus there is no Enquiry at.all*
*—*
*there is no avidyA.Nescience,*
*and there is no bondage,*
*no mokSa.Freedom*
*:*
*untroubled pure bodha.Realization is this world*
*.*
liberation. There is but one pure consciousness.
*vwv. 1481. Therefore, there is neither absence of discrimination, nor
nescience, nor bondage, nor liberation. This world is Pure Consciousness
which is undisturbed.
*vlm.3.21.72. As reason advances, your want of reason and knowledge and
your bondage to prejudice, are put to flight; and then you have an
unobstructed liberation and pure understanding in this world.
एतावन्तम् यदा कालम् त्वया एतन् न विचारितम् ।
etAvantam yadA kAlam tvayA_etan na vicAritam |
तदा न सम्प्रबुद्धा त्वम् भ्रान्ता एव अभव आकुला ॥३।२१।७३॥
tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
.
etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam
*. *
*so long as you did not enquire into these things,*
*then you were not awakened:*
*. *
*vlm.3.21.73. As long as you had remained withoat reasoning on this
subject, so long were you either dormant or wandering in error.
*sv.73 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor
liberation. There is but one pure consciousness.
अद्य.प्रभृति बुद्धा असि विमुक्ता असि विवेकिनी ।
adya.prabhRti buddhA_asi vimuktA_asi vivekinI |
वासना.तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
vAsanA.tAnavam bIjam patitam tava cetasi ||3|21|74||
.
adya.prabhRti buddhA_asi x
vimuktA_asi vivekinI x
*. *
*now *
*and *
*henceforward *
*you *
*are awake,*
*you *
*are released,*
*a discerning vivekI*
*:*
*the seed *
*that weakens the vAsanA Conditioning*
*is planted in your Awareness.*
heart.
आदाव् एव हि न उत्पन्नम् दृश्यम् संसार नामकम् ।
Adau_eva hi na utpannam dRzyam saMsAra.nAmakam |
यदा तदा कथम् तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
.
na.*not*. utpanna.*produced/outfall*.m .
*a *dRzya.*Sight/Percept.*.m – *called the Samsaara.Convolution* .nAmakam |
yadA.*when* –
tadA.*then* –
katham.*¿how*. tena.*by/with.that* .
vAsyante vAsanA_api kA *x *
*. *
*then how, therefore, do those vAsanAs abide, and just what are they*
*? *
*vlm.3.21.75. At first neither was this visible world presented to you nor
you to it, how long will you therefore reside in it, and what other desires
have you herein?
*sv.75 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor
liberation. There is but one pure consciousness.
अत्यन्त.अभाव.सम्पत्तौ द्रष्टृ.दृश्य.दृशाम् मन: ।
atyanta.abhAva.sampattau draSTR.dRzya.dRzAm mana: |
एक.ध्याने परे रूढे निर्विकल्प.समाधिनि ॥३।२१।७६॥
eka.dhyAne pare rUDhe nirvikalpa.samAdhini ||3|21|76||
.
*for the perceiver.percept.perception,*
*mana:Mind*
*is perfectly seated in Unitive Meditation*
*.*
draSTR.dRzya.dRzAm mana: x
eka.dhyAne pare rUDhe x
nirvikalpa.samAdhini
#samAdhi .> #nirvikalpasamAddhi – *nirvikalpa.samAdhi* –
without.dif.ference=Same.over.thought
*vwv. ... the complete absence of the knower, the known and the knowing,
has risen to the highest meditation on the One Consciousness ...
*DC. . in attainment of complete unexistence of seer.seen.seeing, mind
ascends in single.pointed concentration to highest nirvikalpa samadhi. *AS.
I agree with you!
वासनाक्षय बीजे ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
vAsanA.akSaya.bIje_asmin kimcit aGkurite hRdi |
क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका दृशः ॥३।२१।७७॥
kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
.
vAsanAkSaya.bIje_asmin x
kimcit aGkurite hRdi x
na udayam eSyanti .* not to a rise they go . *
rAga.dveSa.AdikA_dRza: *. *
*. *
*when *
*the Vaasanaa.seed is weakened*
*while *
*something that's still sprouting in the Heart*
*thereafter *
*it will not arise *
*as love&hate in the seer*
*...*
complete absence of the knower, the known and the knowing, has risen to the
highest meditation on the One Consciousness and when the seed of
destruction of mental impresdsions has sprouted to a certain degree in it,
the perceptions of love, hate and the like will not rise in the heart in
the course of time.
*vlm.3.21.77. When the seed of inappetency has taken root in your heart,
and begun to germinate in it, the sprouts of your affections and hatred
(literally.pathos and apathy), will be destroyed of themselves.
and this becoming of the saMsAra will also be uprooted; and you will soon
abide in the nir.vikalpa samAdhi.
सम्सार.सम्भवश्च अयम् निर्मूलत्वम् उपैष्यति ।
saMsAra.sambhava:_ca_ayam nir.mUlatvam upaiSyati |
निर्विकल्प.समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
nirvikalpa.samAdhAnam pratiSThAm alam eSyati ||3|21|78||
.
saMsAra.sambhava:_ca_ayam
nirvikalpa.samAdhAnam
pratiSThAm alam eSyati *x *
*. *
*and this very becoming of the saMsAra.Convolution will be uprooted*
*& *
*you will soon abide in the nirvikalpa samAdhi*
*.*
*vwv.1806. *This springing up of worldly existence will also attain to a
will completely attain to stability. *
*vlm.3.21.78. This springing up of worldly existence will also attain to a
state without roots. Profound meditation on unconditional Consciousness
will completely attain to stability. Then the impression of the world will
be utterly effaced from the mind, and an unshaken anasthesia will overtake
you all at once.
*sv.78 72.79 There is neither unwisdom, nor ignorance; neither bondage, nor
liberation. There is but one pure consciousness.
*jd. saMsAra.sambhava: ca ayam . and this becoming of saMsAra nirmUlatvam
upaiSyati . will become uprooted pratiSThAm nirvikalpa.samAdhAnam . abiding
in nir.vikalpa samAdhi alam eSyati . you'll get.to soon enough
विगत.कलन.कालिमा.कलङ्का
vigata.kalana.kAlimA.kalaGkA
गगन.कलान्तर.निर्मल.अम्बरेन ।
gagana.kalAntara.nirmala.ambarena |
सकल.कलन.कार्य.कारण.अन्त:
sakala.kalana.kArya.kAraNa.anta:
कतिपय.काल.वशाद् भविष्यसि इति ॥३।२१।७९॥
katipaya.kAla.vazAt bhaviSyasi_iti ||3|21|79||
.
*purified in the purifying sky,*
*entirely done with all the conditions of cause and effect*
*and free from the power of time*
*:*
*that is how you will be*
*.*
tying on, putting on; (according to Mall. also letting loose, shedding,
<Amocanam avamocanam vA>); the state of being provided with or having;
calculation; . kalanam . n. . the act of shaking, moving to and fro;
murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.)
*gagana.kala.antara.nirmala.ambanena
*by the sky.moment.interior.immaculate.ambana* ???* tho *all three editions
combined.Affect.Effect.cause.ended katipaya.kAla.vazAd . by
certain.time.force bhaviSyasi iti . you will be iti > ... ||3|21| . [(sss
sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
fm3022 1.my06-07 Waking and Dream .z33
https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.docx?dl=0
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/fm.3.1-fm.3.49....docx?dl=0
+++
सर्ग ३.२१
sarga 3.21
देव्य् उवाच ।
devI_uvAca |
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
>
>
> FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
>
>
> https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
>
> FM.3.1-FM.3.49...
>
> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
>
>
>
> FM.3.21 RUNNING THE TRAVELER 1.MY02-05
>
> सर्ग ३.२१
>
> sarga 3.21
>
> देव्य् उवाच ।
>
> devI_uvAca |
>
>
>
>
>
>
>
>
>
>
> FM.3.21
>
>
>
> *RUNNING THE TRAVELER*
>
>
>
> *THE GODDESS said—*
>
>
>
> pratibhAnti jaganti_Azu mRti.mohAt anantaram |
>
> जीवस्य उन्मीलनाद् अक्ष्णो रूपाणि इव अखिलान्य् अलम् ॥३।२१।१॥
>
> jIvasya_unmIlanAt akSNa:_rUpANi_iva_akhilAni_alam ||3|21|1||
>
> .
>
>
> *quickly*
>
> *out.of the **death*.*delusion*
>
> *soon.after* *of the *jIva*.living.Jiiva/life.form*
>
> *from/thru* *opening the eyes form becomes visible*
>
> *like.enuf **already*
>
> *...*
>
>
> *vlm.p.1. Soon after death occasions the lack of physical senses, the
> sight of the world appears to the soul as if he were seeing it with open
> eyes when he was living.
>
> *mRti*.dying/death*.moha.*delusion*.At anantaram.*at.once/soon.after* + *of
> the *jIva*.living.Jiiva/life.form*.sya . *from/thru* nmIlana
> *.opening.eyes/becoming.visible.*At akSNas.*eyes* rUpa.*form*.ANi iva.
> *like/as.if* akhilam.*entirely*/*totally.s.*Ani alam.*enuf/rather*
>
>
>
>
> dik.kAla.kalanA.AkAza.dharma.karma.mayAni ca |
>
> परि.स्फुरन्त्य् अनन्तानि कल्पान्त.स्थैर्यवन्ति च ॥३।२१।२॥
>
> pari.sphuranti_anantAni kalpAnta.sthairyavanti ca ||3|21|2||
>
> .
>
>
> kalanA*.*AkAza.*Space\sky.*.*Dharma.Karma*.maya.*made*.*.s.*Ani ca.
> *also/and* *x*
>
> parisphuranti. ananta*.boundless/endless**.s.*Ani *x*
>
> kalpAnta.*Doomsday.*
>
> sthairya.vanti ca.*also/and*
>
> *. *
>
> *all *
>
> *the directions,*
>
> *their moments of place & time, constructs of custom & karma *
>
> *: *
>
> *these*
>
>
> *. *
> *vwv.935. Then, infinite things spring up all round, (such as) the
> apprehension of space [jd: it is not AkAza.Space but deza.Place, a location
> somewhere in the four quarters of the world.] = and time, the sky, things
> full of characteristic properties and actions and (objects) having
> stability till the end of the world.
>
> *vlm. ... with the cycle of its seasons and times...
>
> *vlm.p.2 Before him is presented the circle of the sky and its sides with
> the cycle of its seasons and times. He is shown the deeds of his pious and
> mundane acts, as if they were to continue to eternity.
>
>
>
> न अनुभूतम् न यद् दृष्टम् तन्मय.आकृतम् इत्य् अपि ।
>
> na_anubhUtam na yat dRSTam tat.maya.AkRtam iti_api |
>
> तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणम् यथा ॥३।२१।३॥
>
> tat kSaNAt smRtitAm eti svapne sva.maraNam yathA ||3|21|3||
>
> .
>
>
> *being recalled in an instant *
>
> *is as real as your death in a dream*
>
> *. *
>
> na_anubhUtam *not experienced *
>
> na yat dRSTam *not what is seen *
>
> tat_mayA_akRtam / tat_mayA_AkRtam
>
> iti_api
>
> *a mode of that undone\formed *
>
> *that by.me <http://by.me> undone\formed *
>
> tat kSaNAt *from an instance of that*
>
> smRtitAm eti *to a state of memory going *
>
>
> *. *
> *vlm. ... like the sight of his own death in a dream, as if they were the
> prints in his memory.
>
> *vlm.p.3 Objects never before seen or thought of also offer themselves to
> his view, like the sight of his own death in a dream, as if they were the
> prints in his memory.
>
>
>
> भ्रान्तिर् एवम् अनन्ता इयम् चिद्व्योम.व्योम्नि भासुरा ।
>
> bhrAnti: evam anantA_iyam cit.vyoma.vyomni bhAsurA |
>
> अपकुड्या जगन् नाम्नी नगरी कल्पना.आत्मिका ॥३।२१।४॥
>
> apa.kuDyA jagat nAmnI nagarI kalpanA.AtmikA ||3|21|4||
>
> .
>
>
> *this*
>
> *is*
>
> *boundless delusion*
>
> *—*
>
> *a radiantly Conscious space in Space*
>
> *.*
>
> *since*
>
> *it has no wall*,*
>
> *this 'World City' is an imaginary place*
>
> *.*
>
> bhrAnti:_evam anantA_iyam *so this delusion is boundless . *
>
> cid.vyoma.vyomni . *conscious sky in sky . *
>
> bhAsura*.*A + apakuDyA*.* jagat.going\*world* nAmnI*.* x
>
> nagarI kalpanA.AtmikA *. a city, an imagined creation*
>
> *. *
>
>
> *vwv. Thus, this delusion, shining in the sky that is the space of
> Consciousness, is endless. It is an inferior wall called the world (in the
> endless space of Consciousness) and is a city of the nature of fancy.
>
> *vlm.p.4 But the infinity of objects appearing in the empty sphere of the
> non.physical intellect {Chit.Consciousness/Buddhi.Intellect.jd} is mere
> illusion, and the baseless city of the world, like a castle in the sky, is
> only the creation of imagination.
>
>
>
> इदम् जगद् अयम् सर्गः स्मृतिर् एव इति जृम्भते ।
>
> idam jagat ayam sarga: smRti: eva_iti jRmbhate |
>
> दूर.कल्प.क्षण.अभ्यास.विपर्यास.एक.रूपिणी ॥३।२१।५॥
>
> dUra.kalpa.kSaNa.abhyAsa.viparyAsa.eka.rUpiNI ||3|21|5||
>
> .
>
>
> *& *
>
> *this creation of it *
>
> *: *
>
> *mere memory*
>
> *s p r e a d s o u t*
>
> *thru the practical knowing of one form diversified*
>
> *. *
>
> idam jagat *this world, *ayam sarga: . *this creation .* smRti:_eva iti . *is
> only "memory" . *
>
> iti jRmbhate *. so spreading.out . *
>
> dUra*.*kalpa.*Age/Doomsday.*kSaNa*.*abhyAsa.*(yogic).practice*.*.*
> viparyAsa*.*eka.*one/single*.*.*rUpa.*form**.*iNI *x *
>
> *. *
>
>
> *vlm.p.5 Memory of the past world makes it known to us. Therefore, the
> length of a kalpa age and the shortness of a moment are only false
> impressions proceeding from the speed and slowness of our thoughts.
>
>
>
> न अनुभूता अनुभूता च ज्ञप्तिर् इत्थम् द्विरूपिणी ।
>
> na_anubhUtA_anubhUtA ca jJapti: ittham dvi.rUpiNI |
>
> पूर्व.कारण.रिक्ता_एव चिद्रूपा एव प्रवर्तते ॥३।२१।६॥
>
> pUrva.kAraNa.riktA_eva cit.rUpA_eva pravartate ||3|21|6||
>
> .
>
>
> *this vision is not a formed duality *
>
> *: *
>
> *even without a Prior Cause *
>
> *the Conscious.Form thus proceeds*
>
> *. *
>
> na anubhUtA_anubhUtA ca . *not experienced and experienced . *
>
> jJapti*.*: ittham.*thus/this.way* dvi*.*rUpI.*formation*.NI + pUrva
> *.full\eastern.*kAraNa*.cause.*rikta*.*A eva.*only/indeed* cidrUpa
> *.conscious.form.*A eva.*only/indeed* pravartate*.x*
>
> *. *
>
> two.formed: without prior cause the cit.Form thus arises.
>
> *vlm.p.6 Therefore knowledge based upon previous memories or otherwise is
> of two kinds, and things known without their cause are attributed to Divine
> Intelligence.
>
> *vlm..... knowledge based upon previous memories or otherwise is of two
> kinds, and things known without their cause are attributed to Divine
> Intelligence.
>
> *AS. ... the experiences described above. Some are memories, though not
> currently being directly experienced while others are current perceptions
> of the world. Both arise without direct cause and hence are of the nature
> of cit. Thus, all knowledge at this stage of life whether as memory or
> experience is cit.
>
>
>
> न अनुभूते ऽनुभूतत्व.संविद् अन्तर् उदेत्य् अपि ।
>
> na_anubhUte_anubhUtatva.samvit antar udeti_api |
>
> स्वप्न.भ्रम.आदाव् अन्यस्मिन् पितरि इव पितुः स्मृतिः ॥३।२१।७॥
>
> svapna.bhrama.Adau_anyasmin pitari_iva pitu: smRti: ||3|21|7||
>
> .
>
>
> *although awareness of experience arises elsewhere*
>
> *as dream.delusion*
>
> *(a father in the memory of his father)*
>
> *.*
>
> *whin *na.*not* anubhUta.*experienced.*e *. *anubhUtatva.samvid . *as a
> condition of experienced awareness . *antar.*within* udeti.*arising* api.
> *tho/even* *+*
>
> svapna.bhrama.Adau *. whin dreams and delusions . *
>
> father*
>
> *. *
> *AS. Even in a thing that is not experienced, a feeling of having
> experienced arises; as if by a confusion in a dream or as remembering our
> father in some other father. This is the feeling of deja vu being
> described!
>
> *vlm.p.7 We are also conscious of thoughts that we have not thought of
> before in our minds, such as we often have in our dreams. Another may
> remind us of our deceased parents, so we think of them.
>
> *vlm.7 We are also conscious of thoughts that we have not thought of
> before in our minds, such as we often have in our dreams. Another may
> remind us of our deceased parents, so we think of them.
>
>
>
> कदाचित् स्मृतिताम् त्यक्त्वा प्रतिभा.मात्रम् एव सत् ।
>
> kadAcit smRtitAm tyaktvA pratibhA.mAtram eva sat |
>
> भाति प्रथम.सर्गेषु रूपेण तद्.अनुक्रमात् ॥३।२१।८॥
>
> bhAti prathama.sargeSu rUpeNa tat.anukramAt ||3|21|8||
>
> .
>
>
> *abandoning the state.of.Memory *
>
> *the* *Projection/Reflection.**mode **indeed **appears to.be
> <http://to.be> real *
>
> *in these primal **creations*
>
> *by/with.form thru* *the following process*
>
> *: *
>
> its memory.
>
>
> abandoned/cast.off . *pratibhA*.screenProjection\mirrorReflection.*mAtra.
> *measure/mode**.*m eva.*very**/only *. sat.*being.So/real*. bhAti.*shines/appears
> *– *in these *prathama.*at.first.s*arga.*creations **eSu **–* rUpeNa.*by/with.form
> . from/thru *tatanukramAt * .* *the following process*
>
>
>
>
> dRzyam tri.bhuvana.Adi_idam anubhUtam smRtau sthitam |
>
> केषाञ्चित् तन्वि केषाञ्चिन् न.अनुभूतम् स्मृतौ स्थितम् ॥३।२१।९॥
>
> keSAm.cit tanvi keSAm.cit na_anubhUtam smRtau sthitam ||3|21|9||
>
> .
>
>
> *: *
>
> *this *
>
> *experienced, existing in the* *Memory for someone *
>
> *whether in a body or not *
>
> *: *
>
> *experienced in* *Memory it exists*
>
> *. *
>
> *What is perceived is* *the Triple.World: *
>
> *this is experienced, seated in* *Memory*
>
> for* whoever.*t tanvi*.in.body.* keSAmci*.of.whoever.*t . na.*not*.
> anubhUta.*perceived/experienced.*m smRtau.*in*.*Memory.* sthita.
> *existent/situate*
>
> remember, and some think they do(:.)) *
>
> were no pre.existent notions of these in the mind of God. *{jd. this is
> truly the invisible God, because He does not appear in the text.} *
>
> this . *anubhUta.*perceived/experienced.*m *in* smRti.*Memory.xx.*au
> sthita*.xx.*m *. *keSAmci*.of.whoever.*t tanvi*.in.body.* keSAmci
>
>
> प्रतिभासत एव इदम् केषाञ्चितत् स्मरणम् विना ।
>
> pratibhAsata* eva_idam keSAm.cit smaraNam vinA |
>
> चिदाणूनाम् प्रजेशत्वम् काकतालीय.वद्यतः ॥३।२१।१०॥
>
> cit.aNUnAm prajA.Izatvam kAkatAlIya.vadya.ta: ||3|21|10||
>
> .
>
>
> *without anyone's remembering*
>
> *:*
>
> *for Conscious.Atoms*
>
>
> *.*
> *sv.10 There is another which is not based on memory of past experience.
> This is the fortuitous meeting of an atom and consciousness which is then
> able to produce its own effects.
>
> *vlm. ... the production of a sudden, fortuitous combination of
> intelligence and atomic principles (kAkatAlIya samyoga).
>
> *AS. The "kAkatAlIya" is one of the standard "nyAya" which means a saying
> which has a definitive implicated meaning which is usually not clear just
> from the words, but becomes clear from convention. kAka is a crow and tAla
> refers to the Palmyra tree which has big heavy fruit similar to the
> coconut. Imagine an event when a crow sits on a tAla tree and accidentally
> dislodges one of its fruit. Then the fruit falls on the head of a person
> sitting underneath and kills him. This event comes totally by chance,
> neither the crow nor the tree nor the person have any related intentions or
> thoughts. Thus ... "by chance known as the crow.coconut principle"... The
> cit does not have a "prior" memory of having created jIvas, it just
> happens!
>
> moment of the alighting of a crow and killing it—or in other versions,
> killing a passerby), unexpected, accidental; some would say "random". this
> nyAya.Example is "passim", appearing often in yv.FM.)
>
> the *smaraNa*.remembering/recollection.* vinA.*without* | *of* cidaNU
> .* like the example of the Coconut Crow . *
>
>
> अत्यन्त.विस्मृतम् विश्वम् मोक्ष इत्य् अभिधीयते ।
>
> atyanta.vismRtam vizvam mokSa: iti_abhidhIyate |
>
> ईप्सित.अनीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
>
> IpsitAnIpsite tatra na sta: kAcana kasyacit ||3|21|11||
>
> .
>
>
>
> *. *
> atyanta.vismRtam vizvam
>
> mokSa_iti_abhidhIyate |
>
> IpsitA.anIpsite
>
> IpsitAn Ipsite
>
> tatra na sta:
>
>
> *. *
> *vlm.p.11 Completely forgetting the world is called liberation. That
> cannot be had if consciousness is attached to what is desirable or is
> averse to the undesirable.
>
>
>
> अत्यन्त.अभाव.सम्पत्तिम् विना अहम्ता जगत्.स्थितेः ।
>
> atyanta.abhAva.sampattim vinA_ahamtA jagat.sthite: |
>
> अन्.उत्पादमयी ह्य् एषा न उदेत्य् एव विमुक्तता ॥३।२१।१२॥
>
> an.utpAda.mayI hi_eSA na_udeti_eva vi.muktatA ||3|21|12||
>
> .
>
>
> *the befalling of unlimited unbeing *
>
> *the "I"ness of the world.state*
>
> *is really an unarisen mode *
>
> *and the state of becoming.Free does not arise*
>
> *. *
>
> atyanta*.unlimited/boundless*.abhAva*.non.becoming\death.s*ampatti*.*m
> an..*non**.*utpAda*.producing/happening.*maya.*made*.I hi.*for*/*since*
> vimuktatA*.*
>
> *. *
>
> final emancipation .
>
>
> into existence • not taking effect •• **anutpAdana.m .* not producing,
>
> *vwv.1809.y3.21.12. This liberated nature, consisting of the *non.appearance
> of the states of ego and the world*, does not at all arise without the
>
> not arise (na udeti).
>
> escape by sheer luck(:.)) BTW, this is the instance of the absolute
> genitive (sata: SaSThI). *
>
> *jd. this shloka is a typical example of V's love of jargon, and the
> saMskRta tendency to leave the definitions till later.
>
>
>
> रज्ज्वाम् सर्प.भ्रम: सर्प.शब्द.अर्थ.अ.सम्भवम् स्थितम् ।
>
> rajjvAm sarpa.bhrama: sarpa.zabda.artha.a.sambhavam sthitam |
>
> अन्.उत्पादम् अयम् त्यक्त्वा शान्तो ऽपि हि न शाम्यति ॥३।२१।१३॥
>
> an.utpAdam ayam tyaktvA zAnta:_api hi na zAmyati ||3|21|13||
>
> .
>
>
> sarpa.*snake/serpent*.zabda.*word*.artha.*meaning.* a.*not*.sambhavati.
> *manifest/becoming.*m sthita.*existent/situate*.m |
>
> an..*non*.utpAda*.producing/happening.*m . ayam tyaktvA
>
> zAnta:_api hi na zAmyati *x *
>
> *. *
>
> *a *
>
> *rope *
>
> *appears to be *
>
> *a *
>
> *snake*
>
> *only when we misunderstand the right meaning of the word *
>
> *"snake"*
>
> *:*
>
>
> *. *
> *vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed
> until the meaning of the word snake, is known to be inapplicable to the
> rope; so no one can have rest and peace of his mind, unless he is convinced
> of the illusive nature of the world.
>
> *AS. If one discards (tyaktvA) the impossibility (asambhava) of the
> meaning of the word snake arising in a rope which has no reason to arise
> (anutpAdamayam), then the illusion of the snake in a rope, tho subdued
> (zAnta: api) is not completely ended (na zAmyati).
>
> become *together* .> #*sambhava*: #sambhava sam.bhava . being or coming *together
> agreement, conformity (esp. of the receptacle with the thing received);
> sambhava a. . existing, being. +
>
>
>
> अर्ध.शान्तो न शान्तो ऽसौ समेति अर्थतया पुनः ।
>
> ardha.zAnta:_na zAnta:_asau sameti_arthatayA puna: |
>
> उदेति एक.पिशाच.अन्ते पिशाचो ऽन्यो ह्य् अ.धीमतः ॥३।२१।१४॥
>
> udeti_eka.pizAca.ante pizAca:_anya:_hi_a.dhImata: ||3|21|14||
>
> .
>
> *purpose/meaning/thing.ness.*tayA punar.*again* + udeti.*arising whin *
> eka.*one/single*.pizAca*.Pishaacha.Butcher*.anta.e . pizAca
> *.Pishaacha.Butcher* anyA.*another*: hi.*for*/*since* a.*not*..dhImata.: *x
> *
>
> *. *
>
>
> *:*
>
> *we meet with the same thing again when *
>
> *seeing one pizAca Monster, we meet another just as bad*
>
> *. *
> *vlm.14 Even with that, a person who is at peace with himself cannot be
> wholly at rest without divine knowledge because, even though he has rid
> himself of the devil of worldliness, the ghost of his inner ignorance may
> overtake him.
>
>
>
> संसारश् च अयम् आभोगी परमेव इति निश्चयः ।
>
> saMsAra:_ca_ayam AbhogI param eva_iti nizcaya: |
>
> कारण.अभावतो भाति यद् इह आभातम् एव तत् ॥३।२१।१५॥
>
> kAraNa.abhAva.ta:_bhAti yat iha_AbhAtam eva tat ||3|21|15||
>
> .
>
> x
>
> param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
> *highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
> kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
> <http://appearing.as>* . *thru the lack of cause appearing . *yat.*what
> is* iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.
> *very**/only/indeed* tat.*it/he/that*
>
> *. *
>
> *but this saMsAra is as.if it were the Snake *
>
> *—*
>
> *and certainly it seems to be *
>
> *in the absence of a cause*
>
> *: *
>
> *its shining here is only That*
>
> *. *
>
> which appears from non.existent cause is an appearance only.
>
> *AS. The word Abhogin also has the meaning of "snakelike". So, this verse
> continues the above analogies. This world is like a snake, without a cause,
> one determines it to be the ultimate (param eva_iti nizcaya: bhAti); this
> is but an illusion (iha AbhAtam eva tat).
>
> . param.*further.beyond\merely* eva.*very**/only/indeed* / parama.
> *highest/supreme*.A iva.*like/as.if *iti.*so/as* nizcaya*.certain.*: +
> kAraNa.*cause*.abhAva*.non.becoming\death*.tas.*from/thru* bhAti.*appearing.as
> <http://appearing.as>* . *thru the lack of cause appearing . *yat.*what
> is* iha.*here*/*in.this.world* AbhAta.*shining/appearing/visible**.*m eva.
> *very**/only/indeed* tat.*it/he/that*
>
>
>
> *Liilaa said—*
>
>
>
>
> brAhmaNa.brAhmaNI.rUpe sarge kAraNa.saMsmRti: |
>
> कथम् अभ्य्.उत्थिता सा अस्य स्मरणीयम् इदम् विना ॥३।२१।१६॥
>
> katham abhy.utthitA sA_asya smaraNIyam idam vinA ||3|21|16||
>
> .
>
>
> *in such a creation*
>
> *there is a causal common Memory*
>
> *.*
>
> *how*
>
> *did it spring.forth without its present memorability*
>
> *?*
>
> *When the forms of a Braahmana & Braahmanii*.rUpe . sarge.*in.creation*
>
> kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
> abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
> *.memorable.*m idam.*this.there* vinA.*without*
>
> *. *
>
> then, O goddess, tell me what were the causes of the birth of the brAhmaNa
> couple, without the vestiges of their past remembrance.
>
> kAraNa.*cause*.saMsmRti*.remembering/remembrance.of.*: + katham.?*how*
> abhyutthita*.risen/appeared..*A sA.*she/it* asya*.his/its* smaraNIya
> *.memorable.*m idam.*this.there* vinA.*without*
>
>
>
> *The GODDESS said—*
>
>
>
>
> pitAmaha.smRti:_tatra kAraNam tasya na smRti: |
>
> पूर्वम् न सम्भवत्य् एव मुक्तत्वात् पूर्व.जन्मनः ॥३।२१।१७॥
>
> pUrvam na sambhavati_eva muktatvAt pUrva.janmana: ||3|21|17||
>
> .
>
>
> * the Grandfather brahmA's Memory was not the
> cause *
>
> *:*
>
> *there is no prior cause at.all,*
>
> *because he is aree from former birth*
>
> *.*
>
> pitAmaha*.grandfather/Brahmaa.*smRti*.memory.*: tatra.*there* . kAraNa.
> *cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
> *former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
> */only/indeed* .
>
> mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
>
> *. *
>
> "liberated". in FM it is "Free"- this is a good example of why I prefer
> this reading: who "liberated" Brahmaa?
>
> *vlm.3.21.17. The goddess replied:..Know that Brahma the first progenitor
> of mankind, who was absolute in himself, did not retain any vestige of his
> past remembrance in him.
>
> *sv.17 SARASVATI said: Indeed, that was due to the thought.form of Brahma,
> the creator. He himself had no hidden thought.forms (memory) for before
> creation there was dissolution and at that time the Creator had attained
> liberation.
>
> *DC. The cause here was thought of Brahma.creator, because he did not have
> prior memory, since he attained liberation in his former birth.
>
> *AS. In that case the memory of the Brahma (grandfather . pitAmaha) is not
> the cause, (for it) cannot possibly form before (pUrvam na sambhavati eva)
> due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
>
> *cause*.m tasya.*of.him/it\his\its* na.*not* smRti*.memory *+ pUrva.
> *former/prior.*m. na.*not* sambhavati.*manifest/becoming *eva.*very*
> */only/indeed* .
>
> mukta.*free/loosed*.*condition*.tvAt *@* pUrva.*former.*janman.*birth.*a:
>
>
>
>
> pUrvam na sambhavati_eva smaraNIyam iti svayam |
>
> पद्मज.आदित्वम् आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
>
> padmaja.Adi.tvam AyAti caitanyasya tathA sthite: ||3|21|18||
>
> .
>
> */only/indeed* smaraNIya*.memorable.*m iti.*so/as* svayam.*oneself/Urself*
> + padmaja.Adi.tvam - *to the condition of the Lotus.Born* AyAti.
> *coming.forth* caitanya*.s*ya tathA sthite: *x *
>
> *. *
>
> *he *
>
> *affects no prior memory at.all*
>
> *—*
>
> *he is himself what is to be remembered*
>
> *.*
>
> *he comes *
>
> *the primal LotusBorn *
>
> *from the state of chaitanya.Conscience**
>
> *. *
>
> sense of affective feeling which includes but is not limited to "remorse".
> *vlm. ... his own intelligence (chaitanya) ....
>
>
>
> अभूवम् अहम् इत्य् अन्यः प्रजानाथः प्रजापतेः ।
>
> abhUvam aham iti_anya: prajA.nAtha: prajA.pate: |
>
> काकतालीयवत् कश्चित् भवति प्रतिभामयः ॥३।२१।१९॥
>
> kAkatAlIya.vat ka:cit bhavati pratibhA.maya: ||3|21|19||
>
> .
>
> the People *
>
> prajApate: - *than their Protector - *kAkatAlIya.vat - *like the Coconut
> Crow* kazcit.*?who/whatever* - bhavati.*becomes* pratibhA
> *.projecting.appearance*.maya.*made*.: *. *
>
> *"I"*
>
> *have become*
>
> *another Lord among the Forefathers*
>
>
> *.*
> *vlm.3.21.19. The lord of creatures being thus born by chance of his own
> genius or creative power, and without any assignable cause or design on his
> part, reflected within himself "now I am become another and the source of
> creation."
>
> *sv.19 18.19 At the beginning of this epoch, someone assumes the role of
> creator and thinks "I am the new Creator" this is pure coincidence, even as
> one sees a crow alighting on a palm tree and the cocoanut falling, tho
> these two are independent of each other.
>
> * pratibhAmaya cp. nirAmaya
>
>
>
> एवम् अभ्युदिते लोके न किम्.चित् न कदा.चन ।
>
> evam abhyudite loke na kimcit na kadAcana |
>
> क्व.चित् अभ्युदितम् नाम केवलम् चिन्.नभः_स्थितम् ॥३।२१।२०॥
>
> kvacit abhy.uditam nAma kevalam cit.nabha:_sthitam ||3|21|20||
>
> .
>
>
> *when it is not anyhow arisen in this world*
>
> *not anything wherever *
>
> *can be called "arisen",*
>
> *it's entirely set in the Consciousness.sky*
>
> *.*
>
> evam.*so/this.way* *whin* abhyudita*.arisen/sprung**.*e *in the *loka.
> *world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
> *when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
> nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*:
> sthita.*existent/situate*.m *x *
>
> *. *
>
> produced at all, but remained as the absolute intellect itself in
> chin.nabhas.
>
> *world/people*.e na.*not* kimcit.*anything/whatever* na.*not* kadAcana.
> *when/wherever* *+ * kvacit.*?wherever* abhyudita*.arisen/sprung.from*.m
> nAma.*namely/exactly* kevalam.*entirely* cinnabha.*conscious.sky.*:
> sthita.*existent/situate*.m *x *
>
>
>
>
> dvi.vidhAyA: smRte:_asyA: kAraNam paramam padam |
>
> कार्य.कारण.भावो असाव् एक एव चिद्.अम्बरे ॥३।२१।२१॥
>
> kArya.kAraNa.bhAva:_asau_eka* eva cid.ambare ||3|21|21||
>
> .
>
> *f. *the *kAraNa.*cause*.m parama.*highest/supreme*.m pada.*condition*-m
> - kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
> *that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
> *conscious.sky*.e *x *
>
> *. *
>
> *the cause*
>
> *of the two sorts of Memory*
>
> *is*
>
> *the highest state*
>
> *.*
>
> *this condition of cause and effect*
>
> *is only one in the Consciousness.sky*
>
> *.*
>
> (those caused by vestiges of prior impressions, and those produced by prior
> desires). Both conditions of cause and effect are combined in Him in the
> sphere of his consciousness.
>
> - kArya.*effect-*.kAraNa.*cause*.bhAva*.sense.of.becoming/feeling*: asau.
> *that.yonder* eka.*one/single*. eva.*very**/only/indeed in* cidambara.
> *conscious.sky*.e *x *
>
>
>
>
> kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: |
>
> कार्य.कारणयोर् ऐक्यात् तद् अभावान् न शाम्यति ॥३।२१।२२॥
>
> kArya.kAraNayo:_aikyAt tat abhAvAt na zAmyati ||3|21|22||
>
> .
>
> kAryam ca kAraNam ca_eva kAraNai: saha.kAribhi: | kArya.kAraNayo:_aikyAt
>
> *. *
>
> *kArya.Effect *
>
> *& *
>
> *kAraNa.Cause *
>
> *are concurrent *
>
> *& *
>
>
> *. *
> *vlm. the knowledge of the union of the cause and effect....
>
>
>
> महाचिद्रूपम् एव त्वम् स्मरणम् विद्धि वेदनम् ।
>
> mahA.cit.rUpam eva tvam smaraNam viddhi vedanam |
>
> कार्य.कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
>
> kArya.kAraNatA tena sa* zabda:_na ca vAstava: ||3|21|23||
>
> .
>
> mahA.cit rUpam eva tvam smaraNam viddhi vedanam | kArya.kAraNatA tena
>
> *. *
>
> *all this is just a form of mahA.chit, the Great Consciousness*
>
> *. *
>
> *know your understanding to be only smaraNa Remembering*
>
> *.*
>
> *this is true*
>
> *: *
>
> *Cause.and.Effect = only words, not reality*
>
> *. *
>
> significance, since it is the recognition of the universal intellect, which
> constitutes true wisdom.
>
> *sv.23 The one infinite consciousness alone is thought.form or experience:
> there is no cause and effect relationship, these ('cause' and 'effect') are
> only words, not facts.
>
>
>
> एवम् न किम्चिद् उत्पन्नम् दृश्यम् चिज्=जगद्.आद्य् अपि ।
>
> evam na kimcit utpannam dRzyam cit=jagat.Adi_api |
>
> चिद्.आकाशे चिद्.आकाशम् केवलम् स्व.आत्मनि स्थितम् ॥३।२१।२४॥
>
> cid.AkAze cit.AkAzam kevalam sva.Atmani sthitam ||3|21|24||
>
> .
>
> evam na kimcit utpannam dRzyam cit=jagat.Adi_api | cid.AkAze cid.AkAzam
>
> *. *
>
> *so *
>
> *there is nothing whatever that is a produced Percept,*
>
> *but only chit.Consciousness as.if it were the world*
>
> *.*
>
> your.own.Self*
>
> *. *
> *vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the
> visible world and the like are Consciousness. The Space of Consciousness is
> only remaining in its own nature which is (ever) the Space of Consciousness
>
> *vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal
> [dRzyam], or known in the noumenal or intellectual world; but every thing
> is situated within the space of the sphere of the intellect in one's own
> soul.
>
>
>
>
>
> अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
>
> aho nu paramA dRSTi:_darzitA devi me tvayA |
>
> रूप.श्रीर् जागती प्रातः प्रभया इव ईक्षण.द्युतिः ॥३।२१।२५॥
>
> rUpa.zrI:_jAgatI prAta: prabhayA_iva_IkSaNa.dyuti: ||3|21|25||
>
> .
>
> aho nu paramA dRSTi:_darzitA devi me tvayA | rUpa.zrI:_jAgatI prAta:
>
> *. *
>
> *O*
>
> *how the supreme Vision is revealed to me, Goddess, by you, *
>
> *and all the wonder of your form is like morning on earth,*
>
> *a radiant sun*
>
> *. *
>
> goddess. It is as auspicious as morning light and as brilliant as
> lightning.
>
>
>
> इदानीम् अहम् एतस्याम् यावत् परिणता दृशि ।
>
> idAnIm aham etasyAm yAvat pariNatA dRzi |
>
> न अभ्यासेन विना तावद् भिन्धि इदम् देवि कौतुकम् ॥३।२१।२६॥
>
> na_abhyAsena vinA tAvat bhindhi_idam devi kautukam ||3|21|26||
>
> .
>
> idAnIm aham etasyAm yAvat pariNatA dRzi | na_abhyAsena vinA tAvat
>
> *. *
>
> *now *
>
> *since I have assumed this point of view,*
>
> *and that not without hard effort,*
>
> *Goddess,*
>
> *satisfy my curiosity*
>
> *! *
>
> conversant with it by my intense application and study.
>
> *vlm.p.26 Now goddess, please satisfy my curiosity until I become
> thoroughly familiar with this knowledge through my intense application and
> study.
>
> *DC. Now my vision has changed, but yet it requires efforts (to become
> perfect), o devi, please satisfy my curiosity. *AS. For now (idAnIm), while
> (yAvat) I have not completely grown into this point of view (etasyAm dRzi
> na pariNatA) due to lack of practice (abhyAsena vinA), so please break my
> doubtful curiosity (bhindhi kautukam). • kautuka has many shades of
> meaning, it is essentially curiosity, but can be pleasant or nagging!
>
>
>
> यत्र असौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् ।
>
> yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
>
> तम् सर्गम् तम् गिरि.ग्रामम् नय माम् तम् विलोकये ॥३।२१।२७॥
>
> tam sargam tam giri.grAmam naya mAm tam vilokaye ||3|21|27||
>
> .
>
> yatra_asau brAhmaNa:_gehe brAhmaNyA sahita:_abhavat |
>
>
> *. *
>
> *take me *
>
> *to that sarga Creation,*
>
> *show me *
>
> *that mountain town *
>
> *where this brAhmaNa dwells in his home,*
>
> *together with his brAhmaNI*
>
> *. *
>
> couple, Vasishtha and Arundhati, lived and show me their house."
>
>
>
>
>
> अचेत्य.चिद्रूप.मयीम् परमाम् पावनीम् दृशम् ।
>
> acetya.cit.rUpa.mayIm paramAm pAvanIm dRzam |
>
> अवलम्ब्य इमम् आकारम् अवमुच्य भव.अमला ॥३।२१।२८॥
>
> avalambya_imam AkAram ava.mucya bhava.amalA ||3|21|28||
>
> .
>
> acetya.cit.rUpa.mayIm
>
> paramAm pAvanIm dRzam |
>
> avalambya_imam AkAram
>
>
> *. *
>
> *it is as a construct of nonconceptual.Conscious.Form *
>
> *that we approach the Supreme Purity*
>
> *. *
>
>
> *. *
> *vlm. If you want to see that sight, you have to be immaculate. You must
> give up your personality and your ego.sense and attain awareness of the
> unintelligible Consciousness within the soul.
>
>
>
> ततः प्राप्स्यस्य् असंदेहम् व्योम.आत्मानम् नभःस्थितम् ।
>
> tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
>
> भूमिष्ठ.नर.सम्कल्पो_गगन.अन्तःपुरम् यथा ॥३।२१।२९॥
>
> bhUmiSTha.nara.saMkalpa:_gagana.anta:puram yathA ||3|21|29||
>
> .
>
> tata: prApsyasi_a.saMdeham vyoma.AtmAnam nabha:sthitam |
>
>
> *. *
>
> *thus*
>
> *you will attain without doubt*
>
> *a space.self existing in the sky*
>
> *.*
>
> *the conception of an Earthbound human*
>
>
> *.*
> *vlm. You shall then find yourself in a vacuous atmosphere (vyomátman),
> and situated in the sky (nabhas.nubibus), resembling the prospects of
> earthly men, and the apartments of the firmament (i.e. all nil and void).
>
>
>
> एवम् स्थिते तम् पश्यावः सह सर्गम् अनर्गलम् ।
>
> evam sthite tam pazyAva: saha sargam an.argalam |
>
> अयम् तद् दर्शन.द्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
>
> ayam tat darzana.dvAre deha: hi parama.argalam ||3|21|30||
>
> .
>
>
> *we see/know it *
>
> saha sargam – *with creation *
>
> *unchecked/unbarred.*m
>
> ayam.*this* . tat.*that*.one –
>
> *in/when the door of presence/perception –* deha.*body*: . hi.*for/since
> .* parama.argalam *– is a bar to the Absolute *
>
> *. *
>
> *thus only in this state will we see it,*
>
> *without obstruction,*
>
> *as a sarga creation*
>
> *: *
>
> *the body is a closed door to that vision *
>
> *& *
>
> *an absolute obstruction*
>
> *. *
>
> imagination) with all their possessions and without any obstruction.
> Otherwise this body is a great barrier in the way of spiritual vision.
>
> see/know –* saha sargam – *with creation .* anargala*.unchecked/unbarred.*m
> | ayam.*this* . tat.*that*.one . *in/when *darzana.dvAre – *the door of
> presence/perception –* deha.*body*: . hi.*for/since .* parama.argalam *–
>
>
>
> *Liilaa said—*
>
>
> अमुना देवि देहेन जगद् अन्यद् अवाप्यते ।
>
> amunA devi dehena jagat anyat avApyate |
>
> न कस्माद् अत्र मे युक्तिम् कथय अनुग्रह. अग्रहात् ॥३।२१।३१॥
>
> na kasmAt atra me yuktim kathaya_anugraha.agrahAt ||3|21|31||
>
> .
>
> amunA devi dehena jagat anyat avApyate | na kasmAt atra me yuktim
>
> *. *
>
> *Goddess,*
>
> *by this body*
>
> *another world has been attained*
>
> *. *
>
> *why not this body*
>
> *?*
>
> *tell me the reason why *
>
> *thru*
>
> *the Favour*
>
> *of Your Grace*
>
> *. *
>
> not see the other world with these eyes, nor go there with these bodies of
> ours.
>
> *vlm.p.31 Liilaa said, "Tell me kindly, O goddess, the reason why do we
> not see the other world with these eyes, or go there with these our bodies."
>
> ~AS: O Goddess (devi), why can the other world not be reached by this body
> (amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the
> reason for it (atra yuktim) because I strongly request this favor
> (anugraha.AgrahAt). The main issue is why can I not go as I am, in this
> body? Why do I have to take a spiritual form to travel? The question comes
> because of verse 30 where the Goddess has declared the body as a great
> obstacle to travel.
>
>
>
>
>
> जगन्ति इमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
>
> jaganti_imAni_a.mUrtAni mUrtimanti mudhAgrahAt |
>
> भवद्भिर् अवबुद्धानि हेमानि इव ऊर्मिका अधिया ॥३।२१।३२॥
>
> bhavadbhi: avabuddhAni hemAni_iva_UrmikA_adhiyA ||3|21|32||
>
> .
>
>
> mUrtima*.thickening.to.form.*nti . mudhA.?grahAt * .* *x *
>
> bhavad*.xx.*bhi: . *by/with their **coming.to.be <http://coming.to.be>
> they are* _avabuddh*.understood.s.Ani **to.be <http://to.be>* hema.
> *gold/en*.Ani_iva.*like/as.if*._Urmik*.ring.*A_adhiy*.xx.*A *x *
>
> *. *
>
> *these worlds*
>
> *are without form*
>
> *.*
>
> *taking form*
>
> *thru the grasp of folly*
>
> *by their becoming*
>
> *they are understood as golden*
>
> *like a ring*
>
> *thru want of thought*
>
> *.*
>
> eyes, as you take the substance gold in its form of a ring.
>
> *मूर्त* *.adj..* coagulated [= #ghana] • settled into any fixed shape,
> embodied, incarnate. •• #*mUrtatvam* material form, incarnate existence.
> •• #*mUrti* *–f..* any material embodiment, having definite shape or
> limits [= #Amaya, as in #nirAmaya] *•* an image, idol, statue. •• #mUrti*dhara
> parts. •• #*amUrti* .f.. shapelessness, absence of shape or form • #*mUrtimat
> – *mfn. . having a material form (in fine compositi or 'at the end of a
> compound' = formed of), corporeal, incarnate, personified •.• #*khamUrtimat
> –* having divine or celestial embodiment +
>
>
> हेम्न्य् ऊर्मिका.रूप.धरे ऽप्य् ऊर्मिकात्वम् न विद्यते ।
>
> hemni_UrmikA.rUpa.dhare_api_UrmikAtvam na vidyate |
>
> यथा तथा जगद्.रूपे जगन् न अस्ति च ब्रह्मणि ॥३।२१।३३॥
>
> yathA tathA jagat.rUpe jagat na_asti ca brahmaNi ||3|21|33||
>
> .
>
> form of a ring, the condition of "ring" **is.not.* vidyate.*is.**known.to.be
> <http://known.to.be>.*
>
> *so *
>
> *thus *
>
> *in the *jagat.*world.*rUpa.*form *. *the *jagat.*world too .* na
> *.is.not.*asti *ca* . brahmaNi.*in the.Immens/ity*
>
> *. *
>
> ring, so also, there is no world in the (Absolute) brahman having the
> appearance of the world.
>
>
>
> जगद् आकाशम् एव इदम् ब्रह्मैव इह तु दृश्यते ।
>
> jagat AkAzam eva_idam brahmaiva_iha tu dRzyate |
>
> दृश्यते काचिद् अप्य् अत्र धूलिर् अम्बु.निधाव् इव ॥३।२१।३४॥
>
> dRzyate kAcit api_atra dhUli:_ambu.nidhau_iva ||3|21|34||
>
> .
>
>
> *:*
>
> *this*
>
> *tho it is seen here to.be <http://to.be> mere Immensity*
>
> *whatever it is seen.as <http://seen.as>*
>
> *here*
>
>
> *.*
> jagat AkAzam eva_idam .
>
> brahmaiva_iha tu dRzyate |
>
> dRzyate kAcit api_atra
>
>
> *. *
> *vlm.p.34 The world is an emptiness full with the spirit of God {brahman
> is neuter gender, not "he" but "it", The Immensity}. Whatever is visible is
> like dust appearing to fly over the sea.
>
>
>
> अयम् प्रपञ्चो मिथ्या एव सत्यम् ब्रह्म अहम् अद्वयम् ।
>
> ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
>
> अत्र प्रमाणम् वेदान्ता गुरवो ऽनुभवस् तथा ॥३।२१।३५॥
>
> atra pramANam vedAntA:_gurava:_anubhava:_tathA ||3|21|35||
>
> .
>
> ayam prapaJca:_mithyA_eva satyam brahma_aham advayam |
>
> atra pramANam vedAntA:_gurava:_anubhava:_tathA x
>
> .
>
>
> *: *
>
> *truly I am the nondual brahman*
>
> *.*
>
> *and the proof is *
>
> *the experience *
>
> *of the teachers of vedAnta*
>
> *. *
>
> reality being the subjective Brahma alone; and in support of this truth we
> have the evidence of our guides in Vedánta philosophy, and the conviction
> of our consciousness.
>
>
>
> ब्रह्मैव पश्यति ब्रह्म न अ.ब्रह्म ब्रह्म पश्यति ।
>
> brahmaiva pazyati brahma na_a.brahma brahma pazyati |
>
> सर्ग.आदि.नाम्ना प्रथितः स्वभावो ऽस्य एव च ईदृशः ॥३।२१।३६॥
>
> sarga.Adi.nAmnA prathita: svabhAva:_asya_eva ca_IdRza: ||3|21|36||
>
> .
>
> brahmaiva pazyati brahma
>
> na_a.brahma brahma pazyati |
>
>
> *. *
>
> *only the brahmic Immensity *
>
> *sees the brahmic Immensity*
>
> *—*
>
> *non.brahman does not see brahman*
>
> *:*
>
> *what is familiar as the process of creation*
>
> *—*
>
> *such is *
>
> *its nature*
>
> *.*
>
> sees Brahma alone and no other anywhere. He looks to Brahma through Brahma
> himself, as the creator and preserver of all, and whose nature includes all
> other attributes in itself.
>
>
>
> न ब्रह्म जगताम् अस्ति कार्य.कारणता.उदयः ।
>
> na brahma jagatAm asti kArya.kAraNatA~udaya: |
>
> कारणानाम् अ.भावेन सर्वेषाम् सह.कारिणाम् ॥३।२१।३७॥
>
> kAraNAnAm a.bhAvena sarveSAm saha.kAriNAm ||3|21|37||
>
> .
>
> na brahma jagatAm asti kArya.kAraNatA~udaya: | kAraNAnAm a.bhAvena
>
> *. *
>
> *the* *brahman**,*
>
> *the Immensity*
>
> *is*
>
> *not*
>
> *a Causal source*
>
> *for this expansion of the worlds*
>
> *because.of the absence of Causes*
>
> *for all concurrent Causers*
>
> *.*
>
>
>
>
> यावद् अभ्यास.योगेन न शान्ता भेद.धीस् तव ।
>
> yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava |
>
> नूनम् तावद् अ.तद्.रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
>
> nUnam tAvat a.tat.rUpA na brahma paripazyasi ||3|21|38||
>
> .
>
> yAvat abhyAsa.yogena na zAntA bheda.dhI:_tava | nUnam tAvat a.tat.rUpA na
>
> *. *
>
> *so long as*
>
> *you*
>
> *are not quieted by*
>
> *abhyAsa.yoga*
>
> *Practical Work*
>
> *you*
>
> *are of a troubled, divided mind*
>
> *:*
>
> *now*
>
> *in that way*
>
> *not*
>
> *having the Form of That,*
>
> *you do not behold the brahman*
>
> *.*
>
> one unity, by discarding all duality and variety in your belief, so long
> you are barred from viewing Brahma in his true light.
>
>
>
> तत्र रूढिम् उपायाता* य इमे त्व् अस्मद्.आदय: ।
>
> tatra rUDhim upAyAtA:_ya:_ime tu_asmat.Adaya: |
>
> अभ्यासाद् ब्रह्म.सम्पत्ते: पश्यामस् ते हि तत्परम् ॥३।२१।३९॥
>
> abhyAsAt brahma.sampatte: pazyAma:_te hi tatparam ||3|21|39||
>
> .
>
> *.approached/neared.*A: ya*.who/which.*:_ime*.these.* tu.*tho* asmAt.
> *from/thru.this.*.Adaya:.*&c.s*: | abhyAsa.*Practice*.At brahma
> *.the.Immensity.s*ampatti.*falling.together/succeeding.*e: *for
> we.see/know them as following that*
>
> *. *
>
> *those*
>
> *who are coming to development*
>
> *"us"*
>
> *&c*
>
> *thru abhyAsa.Practice*
>
> *of attainment of the brahman.Immensity*
>
> *we see*
>
> *these things as arising from That*
>
> *. *
>
> our constant practice of Yoga communion, to rest in the Supreme spirit.
>
> ~AB. ye rUDhim dRDha.vyutpattim | ta ime pazyAmah ||3|21|
>
> #tatparatA, #tatparatvam . scope, design, intention • entire devotion or
> addiction to (loc) +
>
>
>
> संकल्प.नगरस्य एव मम आकाश.मयम् वपुः ।
>
> saMkalpa.nagarasya_eva mama_AkAza.mayam vapu: |
>
> ब्रह्मैव च अन्तः पश्यामि देहेन अनेन तत्.पदम् ॥३।२१।४०॥
>
> brahmaiva ca_anta: pazyAmi dehena_anena tat.padam ||3|21|40||
>
> .
>
> saMkalpa.nagarasya_eva
>
> *
>
> *. *
>
> *the body*
>
> *is*
>
> *a citizen*
>
> *of *
>
> *this my conceptual city*
>
> *. *
>
> *the vapus.Body is a Space.mode*
>
> *.*
>
>
> *.*
> *vlm.40 Then we find our bodies to be an aerial substance that mixes with
> the air, and at last, with these our mortal frames, we are able to come to
> the sight of Brahma.
>
> *vlm.p.40 Then we find our bodies to be an aerial substance that mixes
> with the air, and at last, with these our mortal frames, we are able to
> come to the sight of brahma.
>
>
>
> विशुद्ध.ज्ञान.देह.आर्हास् तथा एते पद्मज.आदयः ।
>
> vizuddha.jJAna.deha.ArhA: tathA_ete padmaja.Adaya: |
>
> ब्रह्मात्म.जगद्.आदीनाम् अंशे संस्थानम् अङ्गने ॥३।२१।४१॥
>
> brahmAtma.jagat.AdInAm amze saMsthAnam aGgane ||3|21|41||
>
> .
>
> vizuddha.jJAna.deha.ArhA:
>
> tathA_ete padma.ja.Adaya: |
>
> brahmAtma.jagat.AdInAm
>
>
> *. *
>
> *pure.Wisdom.body=worthy thus they are *
>
> *(the LotusBorn &c) *
>
> *: *
>
> *each *
>
> *is *
>
>
> *: *
>
> *as Self they all are standing in the courtyard*
>
> *. *
> *vlm. ... placed in some part of the divine essence. *DC. ... a corner of
> Brahma’s backyard exists world etc.
>
> *vlm.p.41 Being endowed with pure, enlightened and spiritual frames
> (astral or subtle bodies), like those of brahma and the gods, the holy
> saints are placed in some part of the divine essence.
>
> *AS. ... the great souls like Brahma etc. (padmaja.AdayaH) who really
> should have only the abstract body of pure knowledge
> (vizuddha.jJAna.dehArhA:) as a congregation in the field of the worlds etc.
> which are really brahman (brahma+Atma+jagat AdInAm amze aGgane).
>
>
>
> तव अभ्यासम् विना बाले न आकारो ब्रह्मताम् गतः ।
>
> tava_abhyAsam vinA bAle na_AkAra: brahmatAm gata: |
>
> स्थितः कलन.रूप.आत्मा तेन तन् न अनुपश्यसि ॥३।२१।४२॥
>
> sthita: kalana.rUpa.AtmA tena tat na_anu.pazyasi ||3|21|42||
>
> .
>
> *
>
> *existent as idea.taking.form as self *
>
> tena.*by/with.that* tat.*that*.one. na*.is.not.* anupazyasi*.you.afterseeing
> *
>
> *. *
>
> *you do not realize that *
>
> *the Immensity *
>
> *is your own embodiment*
>
> *seated *
>
> *in *
>
> *a self *
>
> *that is formed of moments and measures*
>
> *. *
>
> *for that reason, *
>
> *you do not fully understand *
>
> *That*
>
> *. *
>
> {brahman is neuter gender, not "he" but "it", so "The Immensity", and
> brahmaa the Immense; VLM's "God" seeks to be both neuter and masculine
> Deva=God. jd} with your mortal frame. A soul sullied by physical sensation
> can never see the image of God {brahman is neuter gender, not "he" but
> "it", The Immensity. jd}.
>
> anupazyati, anupazyate . to look at, perceive, notice, discover • to
> reflect upon (tam) • to look upon as, take as • (perf. Atm. p.
> <anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3 • (nir.10.20) .
> anupazya . adj. . perceiving, seeing.
>
> . *no embodiment . *brahmatAm gata: . *has got to the state of immensity
> . * sthita.*existent/situate*.: kalana.*causal.idea*.rUpa.*form*.Atma.
> *self/Self*. tena.*by/with.that* tat.*that*.one. na*.is.not.* anupazyasi*.you.afterseeing
> *
>
>
>
>
> yatra sva.saMkalpa.puram sva.dehena na labhyate |
>
> तन् न अन्य. संकल्प.पुरम् देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
>
> tat na_anya.saMkalpa.puram deha:_anya:_labhate katham ||3|21|43||
>
> .
>
>
> tat na_anya.saMkalpa.puram deha:_anya:_labhate katham *x *
>
> *. *
>
> *when you can't reach your own imaginary city in your own body,*
>
> *how *
>
> *can you visit someone else's imaginary town*
>
>
>
> *where Ur.own conceptual city is not **to.be <http://to.be>**.reached *
>
> *by Ur.own body*
>
> *that nor another's conceptual.city *
>
>
>
> *vwv.771. When the city of one's own imagination is not obtained (or met
> with) by one's own body, then how does a different body obtain (or meet
> with) the city of others' imagination?
>
> *vlm. It is impossible for one to arrive at the aerial castle (objects of
> the wish) of another, when it is not possible for him to come to the castle
> (wished for object), which he has himself built in air.
>
> *sv. With this body of yours you cannot even visit the places of your own
> imagination, then how can you enter the field of another's imagination?
>
> *vlm.p.43 It is impossible for one to arrive at another’s castle in the
> sky, when he is unable to see the castle in the sky that he himself
> imagined.
>
>
>
> तस्माद् एनम् परित्यज्य देहम् चिद्व्योम.रूपिणी ।
>
> tasmAt enam parityajya deham cit.vyoma.rUpiNI |
>
> यत् पश्यसि तदेव आशु कुरु कार्य.विदाम्वरे ॥३।२१।४४॥
>
> yat pazyasi tat eva_Azu kuru kArya.vidAmvare ||3|21|44||
>
> .
>
> tasmAt enam parityajya
>
> deham cid.vyoma=rUpiNI |
>
> yat pazyasi tat eva_Azu
>
> kuru kArya.vidAmvare |
>
>
> *abandon this body,*
>
> *it is just a formation of chit.sky*
>
> *.*
>
> *now that you see,*
>
> *do it quickly,*
>
>
> *.*
> *vlm.p.44 Therefore, give up your gross body and assume your light
> intellectual frame. Immerse yourself in the practice of yoga so that you
> may see God {brahman is neuter gender, not "he" but "it", The Immensity;
> Deva=God. jd} face to face.
>
>
>
> संकल्प.नगरम् सत्यम् यथा.संकल्पितम् प्रति ।
>
> saMkalpa.nagaram satyam yathA.saMkalpitam prati |
>
> सदेहम् वा विदेहम् वा न इतरम् प्रति किम्चन ॥३।२१।४५॥
>
> sa.deham vA vi.deham vA na_itaram prati kimcana ||3|21|45||
>
> .
>
> saMkalpa.nagaram satyam
>
> yathA.saMkalpitam prati |
>
> sa.deham vA vi.deham vA
>
> na_itaram prati kim.cana x
>
>
> *a city is conceptual imagination*
>
> *. *
>
> *see it *
>
> *as conceptual imagining,*
>
> *whether embodied or bodiless,*
>
> *and not in any other way*
>
> *. *
>
> which is imagined, whether possessed of body or not, and not a little with
> reference to another, (these worlds are not experienced mutually).
>
> *AS. A city created by imagination (saMkalpanagaram satyam) has validity
> towards its imagined purpose (yathA saMkalpitam prati), whether it is
> utilized with or without a body (sadeham vA videham vA) and not for any
> other purpose (na itaram prati kijcana). In other words, since we are
> visiting an imaginary creation, we shall experience it as it comes with or
> without a body. It will show it true form . as imagined(:.))
>
> *vlm.p.45 It is possible to labor and build castles in the air. In the
> same way, it is possible through the practice of yoga, and in no other way,
> to behold God {brahman is neuter gender, not "he" but "it", The Immensity;
> Deva=God. jd}, either with this body or without it.
>
>
>
> आदि.सर्गे जगद्.भ्रान्तिर् यथा इयम् स्थितिम् आगता ।
>
> Adi.sarge jagat.bhrAnti:_yathA_iyam sthitim AgatA |
>
> तथा तदा.प्रभृत्य् एवम् नियतिः प्रौढिम् आगता ॥३।२१।४६॥
>
> tathA tadA.prabhRti_evam niyati: prauDhim AgatA ||3|21|46||
>
> .
>
>
> *the world.delusion comes to be as.if it were this state of being*
>
> *—and and so it goes thereafter—*
>
> *as destiny comes to fulfilment*
>
> *.*
>
> prabhRti_evam niyati: prauDhim AgatA
>
> *vwv.339/46. As this delusion that is the world came into being in the
> primeval creation, so, thenceforth, the predetermined event has attained
> growth in this matter.
>
> to an eternal fate, niyati (by fatalists), and to an illusory power, maya
>
>
>
> *Liilaa said—*
>
>
> त्वया उक्तम् देवि गच्छावो ब्राह्मण.ब्राह्मणी जगत् ।
>
> tvayA_uktam devi gacchAva:_brAhmaNa.brAhmaNI jagat |
>
> सह इति इदम् इदम् वच्मि कथम् गन्तव्यम्, अम्ब हे ॥३।२१।४७॥
>
> saha_iti_idam idam vacmi katham gantavyam amba he ||3|21|47||
>
> .
>
>
> *Goddess*
>
> *:*
>
> *we two will go together to the world of the Braahmana and Braahmanii*
>
> *.*
>
> *but tell me this, mother.of.mine,*
>
> *:*
>
> *we travel there*
>
> *but*
>
> *exactly how*
>
> *?*
>
> abode of the brAhmaNa couple, but I ask you, how is that possible?
>
> tvayA uktam devi gacchAva:_brAhmaNa-brAhmaNI jagat + saha_iti_idam idam
> vacmi Katham
>
>
> *. *
>
>
> इमम् देहम् इह आस्थाप्य शुद्ध.सत्त्व.अनुपातिना ।
>
> imam deham iha A.sthApya zuddha.sattva.anupAtinA |
>
> चेतसा तम् परम् यामि लोकम् त्वम् कथम् एषि तत् ॥३।२१।४८॥
>
> cetasA tam param yAmi lokam tvam katham eSi tat ||3|21|48||
>
> .
>
> *cetasA tam param yAmi lokam tvam katham eSi tat *x *
>
> *. *
>
>
> *thru Affective.Awareness I will go there; *
>
> *but how will you go to that world?*
>
> *Affective feeling.
>
> *vlm.48 I am able to go there *with the pure essence of my sentient soul.*
> But tell me, how will you who are pure intellect (chetas) go to that
> place?"
>
>
>
>
>
> संकल्प.व्योम.वृक्षस् ते यथा सन्न् अपि खात्मकः ।
>
> saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: |
>
> न कुड्य.आत्मा न कुड्येन रोध्यते न अपि कुड्य.हा ॥३।२१।४९॥
>
> na kuDya.AtmA na kuDyena rodhyate na_api kuDya.hA ||3|21|49||
>
> .
>
>
> *as *
>
> *being only a sky.self,*
>
> *not a wall.self:*
>
> *not with a wall*
>
> *is it an obstruction to you*
>
> *:*
>
> *you are the destroyer of walls*
>
> *.*
>
>
> is yours
>
> so
>
> being your bit of kha.space
>
> not a Wall itself
>
> not by a Wall
>
> is it curbed by a Wall
>
> nor yet
>
> Breaker of the Wall
>
> <te.@you/they> - yathA.*how/as* san*.being* api.*tho/even* kha.
> *Private.space*.Atmaka.*self(unit) -* : *x*
>
> na kuDya.AtmA na kuDyena - *there is no Wall.self with a wall*
>
> rodhyate na_api kuDya.hA *x *
>
> *. *
>
> wall, [a perceptual wall, kuDya.antarita.anulabdhe: a.pratiSedha: |
> "nonPerception because of the interposition of a wall" nyAya.sutra 244] —
>
> saMkalpa.vyoma.vRkSa:_te yathA san_api kha.Atmaka: | na kuDya.AtmA na
> kuDyena rodhyate na_api kuDya.hA ||3|21| y3021.049
>
> *AS. The tree of your creative space has the nature of abstract space even
> as it exists, it is not restricted to a body, cannot be blocked by a body,
> nor does it attack a body.
>
> *vlm. appears to be reading a different text (as is too often the case).
> .> I tell thee lady, that the divine will is an aerial tree, and its fruits
> are as unsubstantial as air, having no figure nor form nor substance in
> them.
>
> *AS. The tree of your creative space (saMkalpa.vyoma.vRkSas te) has the
> nature of abstract space even as it exists (yathA san api khAtmakaH), it is
> not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na
> kuDyena rodhyate), nor does it attack a body ( na_api kuDya.hA). • In other
> words, your visions are independent of your body.
>
> *vlm.p.49 The goddess replied:— I tell you lady, Divine Will is an aerial
> tree and its fruits are as unsubstantial as air, having no figure or form
> or substance to them.
>
>
> rodhyate na_api kuDya.hA
>
>
>
> शुद्ध.एक.सत्त्व.निर्माणम् चिद्रूपस्य एव तत् किल ।
>
> zuddha.eka.sattva.nirmANam cit.rUpasya_eva tat kila |
>
> प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
>
> pratibhAnam atas tasmAt parasmAt bhidyate manAk ||3|21|50||
>
> .
>
> zuddha.eka.sattva.nirmANam x
>
>
> pratibhAnam atas tasmAt x
>
>
> *. *
>
> *the pure one being.So *
>
> *of formed Consciousness *
>
> *is indeed too *
>
> *That *
>
> *. *
>
> *the projection *
>
> *of *
>
> *this *
>
> *from *
>
> *That *
>
> *is not much different than any other*
>
> भा #bhA – to shine .> #*pratibhA* prati>bhA to shine forth, project –> #
>
> *vlm. And whatever is formed by the will of God from the pure essence of
> his intelligent nature, is only a likeness of himself, and bears little
> difference from its original.
>
> *DC. creation of one pure reality is, verily, of the form of
> consciousness; . this or that extention (of the same) are only a little
> different. AS. I agree with the first line.
>
> The second should be: Hence creative imagination (pratibhAnam) differs
> very little from the ultimate . cit.
>
> *sv.50 43.50 With this body of yours you cannot even visit the places of
> your own imagination, then how can you enter the field of another's
> imagination?
>
> The pure.oneSuchness.extension of cit.Form is that imagination; hence from
> that or from another is little different.
>
> *vlm.p.50 Whatever is formed by the will of God {brahman is neuter gender,
> not "he" but "it", The Immensity; Deva=God. jd} from the pure essence of
> His intelligent nature is only a likeness of Himself and bears little
> difference from its original.
>
>
>
> सो ऽयम् एतादृशो देहो न एनम् संत्यज्य याम्य् अहम् ।
>
> sa:_ayam etAdRza:_deha:_na_enam saMtyajya yAmi_aham |
>
> अनेन एव तम् आप्नोमि देशम् गन्धम् इव अनिलः ॥३।२१।५१॥
>
> anena_eva tam Apnomi dezam gandham iva_anila: ||3|21|51||
>
> .
>
> saMtyajya – *not having abandoned this .* yAmi_aham – *I come . *anena_eva
> – *by it only . *tam Apnomi dezam – *I reach that country .* gandham
> iva_anila: *. like perfume in the air*
>
> *. *
>
> place with my body like a breeze finds odors.
>
>
>
> यथा जलम् जलेन अग्निर् अग्निना वायुना अनिलः ।
>
> yathA jalam jalena_agni:_agninA vAyunA_anila: |
>
> मिलत्य् एवम् अतो देहो देहैर् अन्यैर् मनो.मयैः ॥३।२१।५२॥
>
> milati_evam ata:_deha:_dehai:_anyai:_mana:mayai: ||3|21|52||
>
> .
>
>
> *water joins.with water,*
>
> *and*
>
> *fire with fire,*
>
> *and*
>
> *air with wind*
>
> *so does this body*
>
> *—made of mind—*
>
> *thus conjoin with other bodies*
>
> *.*
>
> does this spiritual body easily join with any material form that it likes.
>
> *sv.52 Even as water mixes with water, you will become one with the field
> of consciousness.
>
> with fire . *vAyunA_anila: . *with wind the air* – milati*.assimilating/mixing
> –* evam*.so.* ata:.*from.this/hence.*: . deha.*body*.: . *with *deha.
> *body*.i:_anya.*any.other.*i:_mana:*Mind.*:maya.*made.*i:
>
>
>
>
> na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
>
> एकत्वम् कल्पना.शैल=शैलयोः क्व आहतिर् मिथः ॥३।२१।५३॥
>
> ekatvam kalpanA.zaila=zailayo: kva_Ahati:_mitha: ||3|21|53||
>
> .
>
> na.hi pArthivatA.saMvit eti_a.pArthiva.saMvidA |
>
>
> *. *
>
> *elemental.awareness does not go with non.elemental awareness*
>
> *: *
>
> *where is there oneness *
>
> *between an imagined mountain & an earthly mountain*
>
> *?*
>
> *can this be*
>
> *?*
>
> nor can a solid rock become the same as the idea of a hill.
>
> *vlm. But a corporeal body cannot mix with an incorporeal substance, nor a
> solid rock become the same with an ideal hill.
>
>
>
> आतिवाहिक एव अयम् त्वादृशैश् चित्त.देहकः ।
>
> AtivAhika* eva_ayam tvAdRzai:_citta.dehaka: |
>
> आधिभौतिकता.बुद्ध्या गृहीतश् चिर.भावनात् ॥३।२१।५४॥
>
> Adhibhautika.tA.buddhyA gRhIta:_cira.bhAvanAt ||3|21|54||
>
> .
>
> AtivAhika: eva_ayam x
>
> tvAdRzai:_citta.dehaka: |
>
> Adhibhautika.tA.buddhyA x
>
>
> *. *
>
> *this *
>
> *Ati.vAhika,*
>
> *this *
>
> *subtle Traveler body,*
>
> *by those like you *
>
> *is affected as an embodiment *
>
> *.*
>
> *Adhi.bhautika *
>
> *this *
>
> *material body*
>
> *by its own intellection*
>
> *is grasped thru long imagining*
>
> *...*
>
>
> *vlm.p.54 Your body has its mental and spiritual parts. It has become
> physical because of its habitual tendency towards the physical.
>
> *vwv.287. This (physical body) is only subtle (being a product of thought).
>
> The mental body has been accepted (or understood) by people like you
>
> with the notion of materiality
>
> on account of the idea existing from a long time.
>
>
>
> यथा स्वप्ने यथा दीर्घ.काल.ध्याने यथा भ्रमे ।
>
> yathA svapne yathA dIrgha.kAla.dhyAne yathA bhrame |
>
> यथा च सति संकल्पे यथा गन्धर्व.पत्तने ॥३।२१।५५॥
>
> yathA ca sati saMkalpe yathA gandharva.pattane ||3|21|55||
>
> .
>
>
> yathA dIrgha.kAla.dhyAne .* as in lengthy meditation . *
>
> yathA bhrame – *as in delusion . *
>
> yathA ca sati .* as too in real Being . *
>
> saMkalpe .* in a Concept . *
>
> yathA gandharva.pattane * . as in Gandharva.Town *
>
> *... *
>
> fancies and reveries.
>
> *vlm.p.55 Your physical body becomes spiritual (ativahika) by leaning
> towards spirituality, as in your sleep, your protracted meditation, and
> your unconsciousness to fancies and reveries.
>
> lengthy meditation . *yathA bhrame – *as in delusion . *yathA ca sati .*
> as too in real Being . *saMkalpe .* in a Concept . *yathA
>
>
> वासना.तानवम् नूनम् यदा ते स्थितिम् एष्यति ।
>
> vAsanA.tAnavam nUnam yadA te sthitim eSyati |
>
> तदा आतिवाहिको भाव: पुनर् एष्यति देहके ॥३।२१।५६॥
>
> tadA_AtivAhika:_bhAva: punar eSyati dehake ||3|21|56||
>
> .
>
>
> *when*
>
> *all the Vaasanaa.Conditioning is thinned*
>
> *then*
>
> *will that state arise in you*
>
> *:*
>
> *the subtle AtivAhika, the hyperTraveler*
>
> *will again enter embodiment*
>
> *.*
>
> attain to permanence for you, then the subtle state will again appear in
> the body.
>
> earthly desires are lessened and curbed within the mind.*
>
> ** Vaasanaa.*tAnava*.thinning/weakening.*m nUnam.*finally*/now . yadA.
> *when/where*. te.*for.**you. to a* sthiti.*state/situation**.xx.*m eSyati.
> *will.be.going* . tadA.*then/there*. *Âti.vaahika Traveler*: bhAva.*State/Feeling
> . *punar.*again.* eSyati.*will.be.going* . dehake *– in the body. *
>
>
>
> *Liilaa said—*
>
>
>
>
> AtivAhika.dehatva.pratyaye ghanatAm gate |
>
> ताम् अवाप्नोत्य् अयम् देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
>
> tAm_avApnoti_ayam deha:_dazAm Aho vinazyati ||3|21|57||
>
> .
>
> AtivAhika.dehatva.pratyaye
>
> ghanatAm gate |
>
> tAm_avApnoti_ayam deha:
>
>
> *. *
>
> *with realization of the Traveler* body*
>
> *when it becomes a thickening cloud*
>
> *when this embodiment*
>
> *gets that state*
>
> *O*
>
> *it must become destroyed*
>
> *! *
>
> Aho vinazyati
>
>
> *. *
> * AtivAhika . N. of the subtle body (or liGga.zarIra). "When the physical
> body is cast off, the soul moves with a subtle body <Ativahika.zarIra>
> consisting of the mind, senses and prANa.s. After a period of
> unconsciousness during death, the soul invested with the subtle body made
> up of desires becomes conscious of the world into which it is born. This
> process continues till the soul attains liberation in the realisation of
> the Existence.Absolute <sattA.sAmanya>. This realisation is mokSa, which is
> the transcendence of name and form in Eternal Being. [Krishnananda].
> y3.019.026 …
>
>
>
>
>
> यद् अस्ति नाम तत्रैव नाश.अनाश.क्रमो भवेत् ।
>
> yat asti nAma tatra_eva nAza.anAza.krama: bhavet |
>
> वस्तुतो यच् च न अस्त्य् एव नाशः स्यात् तस्य कीदृशः ॥३।२१।५८॥
>
> vastuta:_yat_ca na_asti_eva nAza: syAt tasya kIdRza: ||3|21|58||
>
> .
>
> yat asti nAma tatra_eva nAza.a.nAza.krama:_bhavet | vastuta:_yac_ca
>
> *. *
>
> *what "exists" even there*
>
> *becomes perishing or unperishing in its course,*
>
> *so really*
>
>
> *how would there be destruction of it*
>
> *?*
> *vwv.1458/58. There could be the course of destruction or the opposite
> only in that which verily exists. Of what sort could be the destruction of
> that which does not at all exist in fact?
>
>
>
> रज्ज्वाम् सर्प.भ्रमे नष्टे सत्य.बोध.वशात् सुते ।
>
> rajjvAm sarpa.bhrame naSTe satya.bodha.vazAt sute |
>
> सर्पो न नष्ट उन्नष्टो_वा इत्य् एवम् का एव सा कथा ॥३।२१।५९॥
>
> sarpa:_na naSTa* unnaSTa:_vA_iti_evam kA_eva sA kathA ||3|21|59||
>
> .
>
> rajjvAm sarpa.bhrame naSTe
>
> satya.bodha.vazAt sute |
>
> sarpa:_na naSTa* unnaSTa:
>
>
> *. *
>
> *in a rope*
>
> *when the snake.delusion disappears*
>
> *because of realizing what is So*
>
> —
>
> *daughter,*
>
>
> *so what is it and how is it*
>
> *?*
> *vwv.1459. Daughter! When the delusion of a snake in a rope has
> disappeared on account of the knowledge of the Truth, what exactly is that
> talk such as, "the snake has not disappeared; or possibly it has
> disappeared"?
>
> *vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the
> snake disappears of itself, and no one doubts of it any more.
>
> *AS. 61. Compare with verse 59, which says: when one stops imaging a snake
> in a rope does it make sense to discuss if the snake was destroyed or not
> destroyed? Nothing is "removing" the snake, you just don't see what was not
> there(:.))
>
>
>
> यथा सत्य.परिज्ञानाद् रज्ज्वाम् सर्पो न दृश्यते ।
>
> yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate |
>
> तथा आतिवाहिक.ज्ञानाद् दृश्यते न आधिभौतिकः ॥३।२१।६०॥
>
> tathA_AtivAhika.jJAnAt dRzyate na_Adhibhautika: ||3|21|60||
>
> .
>
> yathA satya.parijJAnAt rajjvAm sarpa:_na dRzyate | tathA_AtivAhika.jJAnAt
>
> *. *
>
> *as*
>
> *thru real understanding*
>
> *in the rope*
>
> *the snake is not seen*
>
> *thus*
>
> *thru the Knowledge of the subtle body*
>
> *the gross body is not seen*
>
> *.*
>
> knowledge of the truth, so the physical (body) is not perceived on account
> of the knowledge of the subtle.
>
> *vlm.3.21.60. Thus, as the true knowledge of the rope, removes the
> erroneous conception of the snake in it, so the recognition of the
> spiritual body, dispels the misconception of its materiality.
>
>
>
> कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
>
> kalpanA_api nivarteta kalpitA yadi kena.cit |
>
> सा शिला सम्.अपास्ता एव या न इह अस्ति कदाचन ॥३।२१।६१॥
>
> sA zilA sam.apAstA_eva yA na_iha_asti kadAcana ||3|21|61||
>
> .
>
>
> *creative Imagining*
>
> *is not to be rejected,*
>
> *if it is the imagination of*
>
> *someone*
>
> *.*
>
> *a stone*
>
> *exists indeed,*
>
> *though it was never here at.all*
>
> *.*
>
>
> kalpitA yadi kena.cit x
>
> sA zilA samapAstA_eva x
>
> yA na_iha_asti kadAcana
>
>
> *. *
>
> *kalpanA *
>
> *nivarteta *
>
> *kalpita *
>
> *samapAstA *
>
> ~KDM. This stanza is to be read along with the previous stanza. sA zila
> that stone representing the jada vizva, samapAsti [typo—samapAst or
> samapAstA] eva does verily exist (but), nehaAsti kadAcana =does not in
> reality exist. (i.e. it exists only in kalpanA) thus, kalpanA_also returns
> (becomes nullified) if kalpita (thought so) by someone (kenacit) . kdm.
>
> *AS. If by someone (yadi kenacit) the created imagination (kalpitA_api
> kalpanA) is also abandoned (nivarteta), then it is like throwing away a
> stone (sA samapAstA iva zilA) which does not ever exist in the first place
> (yA na_iha asti kadAcana).
>
>
>
> परम् परे परापूर्णम् इदम् देह.आदिकम् स्थितम् ।
>
> param pare parApUrNam idam deha.Adikam sthitam |
>
> इति सत्यम् वयम् भद्रे पश्यामो न अभिपश्यसि ॥३।२१।६२॥
>
> iti satyam vayam bhadre pazyAma:_na_abhipazyasi ||3|21|62||
>
> .
>
> param pare parApUrNam idam deha.Adikam sthitam | iti satyam vayam bhadre
>
> *. *
>
> *'in the Supreme,*
>
> *the Supreme,*
>
> *overflowing from the Supreme,*
>
> *as this embodiment *
>
> *abides'*
>
> *.*
>
> *this truth,*
>
> *blessed lady,*
>
> *is*
>
> *what we see*
>
> *but you do not perceive*
>
> *.*
>
>
>
> आदिसर्गे भवेच् चित्त्वम् कल्पनाकल्पितम् यदा ।
>
> Adi.sarge bhavet_cittvam kalpanÂkalpitam yadA |
>
> तदा तत: प्रभृत्य्.एक.सत्त्वम् दृश्यम् अवेक्षते ॥३।२१।६३॥
>
> tadA tata: prabhRty.eka.sattvam dRzyam avekSate ||3|21|63||
>
> .
>
>
> *at the beginning of Creation*
>
> *effective.**Consciousness*
>
> *has come.to.be <http://come.to.be> unimagined imagining*
>
> *then **thru **that One* *effective reality*
>
> *it beholds a Percept*
>
> *.*
>
>
> AkhyAyika.AkhyAna.zatai:_dRSTAntai:_dRSTi.kalpitai: |
> tathA_itihAsa.vRttAntai:_veda.vedAnta.nizcayai: ||4|51|32||
>
> become – *cittva*.effective.**Consciousness**.*m – kalpanA.*Imagining*
> .kalpita*.imagined/conceived.*m . Â . kalpanA.akalpita.
> *unimagined/unconceived.*m . yadA.*when* = tadA.*then* . tatas.
> *therefore/@that*: . prabhRti*.beginning.with=Adi.*eka.*only/one*.sattv*.effective
>
>
>
> *Liilaa** said— *
>
>
>
>
> ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini |
>
> विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
>
> vidyamAne pare tattve kalanA.avasara: kuta: ||3|21|64||
>
> .
>
> ekasmin.n_eva samzAnte dik.kAla.Ady.avibhAgini | vidyamAne pare tattve
>
> *. *
>
> *in this onewhere of perfect peace,*
>
> *out of the bounds of place and time,*
>
> *when we know the Supreme Thatness,*
>
> *how, then, does delusion arise*
>
> *?*
>
> unity in which the divisions of time and space and all things are lost in
> an undistinguishable mass?"
>
> *vlm.p.64 Liilaa asked, "But how can imagination trace out anything in
> that unity in which the divisions of time and space and all things are lost
> in an undistinguishable mass?"
>
>
>
>
>
> कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा अम्भसि ।
>
> kaTakatvam yathA hemni taraGgatvam yathA_ambhasi |
>
> सत्यत्वम् च यथा स्वप्न.संकल्प.नगर.आदिषु ॥३।२१।६५॥
>
> satyatvam ca yathA svapna.saMkalpa.nagara.AdiSu ||3|21|65||
>
> .
>
> *gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way – *
>
> satyatva*.reality.*m ca.*and.too *. yathA*.so/in.this.way – *svapna.
> *dream**.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.
> *beginning.with/&c.s*u
>
> *. *
>
> dreams, and the appearance of castles in the sky…
>
> *vlm.p.65 The goddess replied:— Like the bracelet in gold, waves in water,
> the show of truth in dreams, and the appearance of castles in the sky
>
> *gold.*ni . taraGgatva*.wavy.condition.*m . yathA*.so/in.this.way – *
> – *svapna.*dream**.s*aMkalpa.*Concept**.*nagara.*city/towns.*Adi.
> *beginning.with/&c.s*u
>
> *. *
>
>
>
>
> na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
>
> कल्पना.व्यतिरिक्त.आत्म तत् स्वभावाद् अन्.आमयात् ॥३।२१।६६॥
>
> kalpanA.vyatirikta.Atma tat svabhAvAt an.A.mayAt ||3|21|66||
>
> na_asti_eva sati_anubhave tathA na_asti_eva brahmaNi |
>
> .
>
> *it's not at.all a real experience,*
>
> *just.as <http://just.as> not in the brahman Immensity;*
>
> *it is an imagination apart from That Self because of its immeasurability*
>
> *. *
> *vlm.3.21.66. As all these vanish on the right apprehension of them, so
> the imaginary attributes of the unpredicable God, are all nothing whatever.
>
> *vlm.p.66 all vanish upon an accurate perception, so the imaginary
> attributes of the unpredictable God {brahman is neuter gender, not "he" but
> "it", The Immensity; Deva=God. jd} are all nothing whatever.
>
> *sv.66 62.70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
>
>
> यथा न अस्त्य् अम्बरे पांसुः परे न अस्ति तथा कला ।
>
> yathA na_asti_ambare pAMsu: pare na_asti tathA kalA |
>
> अ.कला.कलनम् शान्तम् इदम् एकम् अजम् ततम् ॥३।२१।६७॥
>
> a.kalA.kalanam zAntam idam ekam ajam tatam ||3|21|67||
>
> .
>
> yathA na_asty ambare pAMsu:
>
> pare na_asti tathA kalA |
>
> a.kalA.kalanam zAntam
>
>
> *. *
>
> *as there is not dust in the sky,*
>
> *tho it seems so,*
>
> *so the Supreme has is no attribute*
>
> *—is without the division of sense.objects—*
>
> *at peace, this one unborn expanse*
>
> *.*
>
> of any attribute or partial property to God; whose nature is indivisible
> and unimaginable, who is an unborn unity, tranquil and all.pervading.
>
> *sv.67 62.70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
> Comm. on MBh.; behaving, behaviour KSS.; touching, contact varbRS.; tying
> on, putting on Siz. iii, 5; (according to Mall. also letting loose,
> shedding, <Amocanam avamocanam vA); the state of being provided with or
> having bAlar.; calculation Jyot.
>
> "concerned with, belonging to, intently engaged on"; viSaye, with tasya or
> in comp. "in the sphere of, with regard or reference to"; atra viSaye,
> "with regard to this object"); room for (tasya); an object of sense (these
> are five in number, the five <indriya>, or organs of sense having each
> their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf.
> <zruti.viSaya>; 2. <sparza>, "tangibility", for the skin; 3. <rUpa>, "form"
> or "colour", for the eye; 4. <rasa>, "savour", for the tongue; 5. <gandha>,
> "odour" for the nose: and these five viSayas are sometimes called the guNas
> or "properties" of the five elements, ether, air, fire, water, earth,
> respectively; the esoteric number "five"; anything perceptible by the
> senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an
> object (as opp. to "a subject"); (in phil.) the subject of an argument,
> category, general head (one of the 5 members of an adhikaraNa [q.v.], the
> other 4 being <vizaya> or <samzaya>, <pUrvapakSa>, <uttarapakSa> or
> <siddhAnta>, and <samgati> or <nirNaya>); (in gram.) limited or restricted
> sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject
> of a comparison (e.g. in the comp. "lotus.eye" the second member is the
> <viSaya>, and the first the <viSayin>) +
>
>
>
> यद् इदम् भासते किम्चित् तत् तस्य एव निरामयम् ।
>
> yat idam bhAsate kimcit tat tasya_eva nirAmayam |
>
> कचनम् काचकस्य इव कान्तस्य अतिमणेर् इव ॥३।२१।६८॥
>
> kacanam kAcakasya_iva kAntasya_atimaNe:_iva ||3|21|68||
>
> .
>
>
> kacanam kAcakasya_iva kAntasya_atimaNe:_iva *x *
>
> *. *
>
> *whatever shines as*
>
> *this*
>
> *is only the formationless*
>
> *That*
>
> *like the Projection of a crystal*
>
> *as from a lovely super.wishing.stone*
>
> *.*
>
> read elsewhere as "disease.free".
>
> tat.sattAyAm udet*i i*yam saMsRty.AkhyA pizAcikA ||3|21| y7079.034 • sthit*o
> a*smi sarva.sampUrNa: sampann*o a*smi nirAmaya: | y7202.008, and *passim*
>
> *vwv.1273. What little of this world appears, that is only the pure
> shining of That (Supreme Self), like (the shining) of a stone of crystal
> arising from a superior gem.
>
> *vlm.3.21.68. Whatever shines about us, is the pure light of that being,
> who scatters his lustre like a transcendental gem all around.
>
> *AS. Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure
> (atimaNeH).
>
> *AS. The analogy is: If there is a great jewel casting light about itself,
> a pice of glass can acquire the great appearance, but it has no such
> quality itself.
>
>
>
>
>
> एतावन्तम् चिरम् कालम् एते देवि वयम् वद ।
>
> etAvantam ciram kAlam ete devi vayam vada |
>
> भ्रामिताः केन नाम अपि द्वैत.अ.द्वैत.वि.कल्पनैः ॥३।२१।६९॥
>
> bhrAmitA: kena nAma_api dvaita.advaita.vikalpanai: ||3|21|69||
>
> .
>
> etAvantam ciram kAlam
>
> ete devi vayam vada |
>
> bhrAmitA: kena nAma_api
>
>
> *. *
>
> *for such a long time, are these,*
>
> *goddess*
>
> *.*
>
> *tell us*
>
> *who've been deluded*
>
> *—**whatever for?—*
>
> *with these dual/nondual.distinctions*
>
> *!*
>
> goddess! how we happened to fall into the error of attributing duality and
> diversity to His nature.
>
>
>
>
>
> अविचारेण तरले भ्रान्ता असि चिरम् आकुला ।
>
> a.vicAreNa tarale bhrAntA_asi ciram AkulA |
>
> अ.विचारः स्वभाव.उत्थः स.विचाराद् विनश्यति ॥३।२१।७०॥
>
> a.vicAra: svabhAva~uttha: sa.vicArAt vinazyati ||3|21|70||
>
> .
>
> a.vicAreNa tarale bhrAntA_asi ciram AkulA |
>
>
> *. *
>
>
> *nonEnquiry comes naturally; but when you enquire, delusion is destroyed*
>
> *.*
> *vlm.3.21.70. The goddess replied:..It was your want of reason that has
> led you to error so long; and it is the absence of reasoning that is the
> natural bane of mankind, and requires to be remedied by your attending to
> reason.
>
> *sv.70 62.70 For, I see even this my body as consciousness. You do not,
> for you see the world of matter, even as an ignorant man might mistake a
> precious stone for a pebble.
>
>
>
> अविचारो विचारेण निमेषाद् एव नश्यति ।
>
> avicAra:_vicAreNa nimeSAt eva nazyati |
>
> एषा सत्ता एव तेन अन्तर् अविद्या एषा न विद्यते ॥३।२१।७१॥
>
> eSA sattA_eva tena_antar_avidyA_eSA na vidyate ||3|21|71||
>
> .
>
> avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is
> instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
> within avidyA_eSA na vidyate . ignorance thus is not known
>
>
> *and thus this Suchness appears within;*
>
> *and thus this not.knowing is not known*
>
> *. *
> *vlm. ... reason takes the place of ignorance ... *sv. ... dispelled by
> wisdom and enquiry....
>
> *vlm.3.21.71. When reason takes the place of the want of reason, it
> introduces in a moment the light of knowledge in the soul, in lieu of its
> former darkness.
>
> *sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom
> and enquiry. In fact, even such ignorance does not exist!
>
> *jd. avicAra:_vicAreNa . nonEnquiry by Enquiry nimeSAd eva nazyati . is
> instantly destroyed eSA sattA_eva tena_antar . thus there is Suchness
> within avidyA_eSA na vidyate . ignorance thus is not known
>
>
>
> तस्मान् न एव अविचारो ऽस्ति न आविद्या अस्ति न बन्धनम् ।
>
> tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
>
> न मोक्षो ऽस्ति निर्.आबाधम् शुद्ध.बोधम् इदम् जगत् ॥३।२१।७२॥
>
> na mokSa:_asti nir.AbAdham zuddha.bodham idam jagat ||3|21|72||
>
> .
>
> tasmAt na_eva_a.vicAra:_asti na_AvidyA_asti na bandhanam |
>
>
> *. *
>
> *and thus there is no Enquiry at.all*
>
> *—*
>
> *there is no avidyA.Nescience,*
>
> *and there is no bondage,*
>
> *no mokSa.Freedom*
>
> *:*
>
> *untroubled pure bodha.Realization is this world*
>
> *.*
>
> liberation. There is but one pure consciousness.
>
> *vwv. 1481. Therefore, there is neither absence of discrimination, nor
> nescience, nor bondage, nor liberation. This world is Pure Consciousness
> which is undisturbed.
>
> *vlm.3.21.72. As reason advances, your want of reason and knowledge and
> your bondage to prejudice, are put to flight; and then you have an
> unobstructed liberation and pure understanding in this world.
>
>
>
> एतावन्तम् यदा कालम् त्वया एतन् न विचारितम् ।
>
> etAvantam yadA kAlam tvayA_etan na vicAritam |
>
> तदा न सम्प्रबुद्धा त्वम् भ्रान्ता एव अभव आकुला ॥३।२१।७३॥
>
> tadA na samprabuddhA tvam bhrAntA_eva_abhava* AkulA ||3|21|73||
>
> .
>
> etAvantam yadA kAlam tvayA_etan na vicAritam | tadA na samprabuddhA tvam
>
> *. *
>
>
> *then you were not awakened:*
>
>
> *. *
> *vlm.3.21.73. As long as you had remained withoat reasoning on this
> subject, so long were you either dormant or wandering in error.
>
> *sv.73 72.79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
>
>
> अद्य.प्रभृति बुद्धा असि विमुक्ता असि विवेकिनी ।
>
> adya.prabhRti buddhA_asi vimuktA_asi vivekinI |
>
> वासना.तानवम् बीजम् पतितम् तव चेतसि ॥३।२१।७४॥
>
> vAsanA.tAnavam bIjam patitam tava cetasi ||3|21|74||
>
> .
>
> adya.prabhRti buddhA_asi x
>
> vimuktA_asi vivekinI x
>
>
> *. *
>
> *now *
>
> *and *
>
> *henceforward *
>
> *you *
>
> *are awake,*
>
> *you *
>
> *are released,*
>
> *a discerning vivekI*
>
> *:*
>
> *the seed *
>
> *that weakens the vAsanA Conditioning*
>
> *is planted in your Awareness.*
>
> heart.
>
>
>
> आदाव् एव हि न उत्पन्नम् दृश्यम् संसार नामकम् ।
>
> Adau_eva hi na utpannam dRzyam saMsAra.nAmakam |
>
> यदा तदा कथम् तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
>
> yadA tadA katham tena vAsyante vAsanA_api kA ||3|21|75||
>
> .
>
>
> na.*not*. utpanna.*produced/outfall*.m .
>
> *a *dRzya.*Sight/Percept.*.m – *called the Samsaara.Convolution* .nAmakam
> |
>
> yadA.*when* –
>
> tadA.*then* –
>
> katham.*¿how*. tena.*by/with.that* .
>
> vAsyante vAsanA_api kA *x *
>
> *. *
>
>
> *then how, therefore, do those vAsanAs abide, and just what are they*
>
> *? *
> *vlm.3.21.75. At first neither was this visible world presented to you nor
> you to it, how long will you therefore reside in it, and what other desires
> have you herein?
>
> *sv.75 72.79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
>
>
> अत्यन्त.अभाव.सम्पत्तौ द्रष्टृ.दृश्य.दृशाम् मन: ।
>
> atyanta.abhAva.sampattau draSTR.dRzya.dRzAm mana: |
>
> एक.ध्याने परे रूढे निर्विकल्प.समाधिनि ॥३।२१।७६॥
>
> eka.dhyAne pare rUDhe nirvikalpa.samAdhini ||3|21|76||
>
> .
>
>
> *for the perceiver.percept.perception,*
>
> *mana:Mind*
>
> *is perfectly seated in Unitive Meditation*
>
> *.*
>
>
> draSTR.dRzya.dRzAm mana: x
>
> eka.dhyAne pare rUDhe x
>
> nirvikalpa.samAdhini
>
>
> #samAdhi .> #nirvikalpasamAddhi – *nirvikalpa.samAdhi* –
> without.dif.ference=Same.over.thought
>
> *vwv. ... the complete absence of the knower, the known and the knowing,
> has risen to the highest meditation on the One Consciousness ...
>
> *DC. . in attainment of complete unexistence of seer.seen.seeing, mind
> ascends in single.pointed concentration to highest nirvikalpa samadhi. *AS.
> I agree with you!
>
>
>
> वासनाक्षय बीजे ऽस्मिन् किम्चिद् अङ्कुरिते हृदि ।
>
> vAsanA.akSaya.bIje_asmin kimcit aGkurite hRdi |
>
> क्रमान्नोदयम् एष्यन्ति राग.द्वेष.आदिका दृशः ॥३।२१।७७॥
>
> kramAn na_udayam eSyanti rAga.dveSa.AdikA* dRza: ||3|21|77||
>
> .
>
> vAsanAkSaya.bIje_asmin x
>
> kimcit aGkurite hRdi x
>
>
> na udayam eSyanti .* not to a rise they go . *
>
> rAga.dveSa.AdikA_dRza: *. *
>
> *. *
>
> *when *
>
> *the Vaasanaa.seed is weakened*
>
> *while *
>
> *something that's still sprouting in the Heart*
>
> *thereafter *
>
> *it will not arise *
>
> *as love&hate in the seer*
>
> *...*
>
> complete absence of the knower, the known and the knowing, has risen to the
> highest meditation on the One Consciousness and when the seed of
> destruction of mental impresdsions has sprouted to a certain degree in it,
> the perceptions of love, hate and the like will not rise in the heart in
> the course of time.
>
> *vlm.3.21.77. When the seed of inappetency has taken root in your heart,
> and begun to germinate in it, the sprouts of your affections and hatred
> (literally.pathos and apathy), will be destroyed of themselves.
>
> and this becoming of the saMsAra will also be uprooted; and you will soon
> abide in the nir.vikalpa samAdhi.
>
>
>
> सम्सार.सम्भवश्च अयम् निर्मूलत्वम् उपैष्यति ।
>
> saMsAra.sambhava:_ca_ayam nir.mUlatvam upaiSyati |
>
> निर्विकल्प.समाधानम् प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
>
> nirvikalpa.samAdhAnam pratiSThAm alam eSyati ||3|21|78||
>
> .
>
> saMsAra.sambhava:_ca_ayam
>
>
> nirvikalpa.samAdhAnam
>
> pratiSThAm alam eSyati *x *
>
> *. *
>
> *and this very becoming of the saMsAra.Convolution will be uprooted*
>
> *& *
>
> *you will soon abide in the nirvikalpa samAdhi*
>
> *.*
>
> *vwv.1806. *This springing up of worldly existence will also attain to a
> will completely attain to stability. *
>
> *vlm.3.21.78. This springing up of worldly existence will also attain to a
> state without roots. Profound meditation on unconditional Consciousness
> will completely attain to stability. Then the impression of the world will
> be utterly effaced from the mind, and an unshaken anasthesia will overtake
> you all at once.
>
> *sv.78 72.79 There is neither unwisdom, nor ignorance; neither bondage,
> nor liberation. There is but one pure consciousness.
>
> *jd. saMsAra.sambhava: ca ayam . and this becoming of saMsAra nirmUlatvam
> upaiSyati . will become uprooted pratiSThAm nirvikalpa.samAdhAnam . abiding
> in nir.vikalpa samAdhi alam eSyati . you'll get.to soon enough
>
>
>
> विगत.कलन.कालिमा.कलङ्का
>
> vigata.kalana.kAlimA.kalaGkA
>
> गगन.कलान्तर.निर्मल.अम्बरेन ।
>
> gagana.kalAntara.nirmala.ambarena |
>
> सकल.कलन.कार्य.कारण.अन्त:
>
> sakala.kalana.kArya.kAraNa.anta:
>
> कतिपय.काल.वशाद् भविष्यसि इति ॥३।२१।७९॥
>
> katipaya.kAla.vazAt bhaviSyasi_iti ||3|21|79||
>
> .
>
>
> *purified in the purifying sky,*
>
> *entirely done with all the conditions of cause and effect*
>
> *and free from the power of time*
>
> *:*
>
> *that is how you will be*
>
> *.*
>
> tying on, putting on; (according to Mall. also letting loose, shedding,
> <Amocanam avamocanam vA>); the state of being provided with or having;
> calculation; . kalanam . n. . the act of shaking, moving to and fro;
> murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.)
>
> *by the sky.moment.interior.immaculate.ambana* ???* tho *all three
> sakala.kalana.kArya.kAraNa.anta: . combined.Affect.Effect.cause.ended
> katipaya.kAla.vazAd . by certain.time.force bhaviSyasi iti . you will be
> iti > ... ||3|21| . [(sss sss lsl sll / sss sls sls lsl s) x 2 puSpitAgrA]
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> fm3022 1.my06-07 Waking and Dream .z33
>
>
> https://www.dropbox.com/s/d5pcc247mqkbc7e/fm3022%201.my06-07%20Waking%20and%20Dream%20.z33.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
>
>
>>
>>
>> FM3021 RUNNING THE TRAVELER 1.MY02-05 .z79
>>
>>
>> https://www.dropbox.com/s/addn3u36bunnvx8/fm3021%201.my02-05%20Running%20the%20Traveler%20.z79.docx?dl=0
>>
>> FM.3.1-FM.3.49...
>>
>> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
>>
>>
>>
>> FM.3.21 RUNNING THE TRAVELER 1.MY02-05
>>
>> सर्ग ३.२१
>>
>> sarga 3.21
>>
>> देव्य् उवाच ।
>>
>> devI_uvAca |
>>