y4017_1.nv18 Worlds Within Worlds .z31

[jivadas]

 

y4017_1.nv18 Worlds Within Worlds .z31

https://www.dropbox.com/s/m2p5jyz0s5khe72/y4017_1.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0

 

fm4017_1.nv18 Worlds Within Worlds .z31

https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017_1.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0

 

work in progress v.16

 

 

 

 

 

rAma said—

 

भगवन्_भृगु-पुत्रस्य प्रतिभास-अनुभूतित: ।

यथा_एषा सफला जाता तथा_अन्यस्य न किम्_भवेत् ॥४।१७।१॥

bhagavan_bhRgu-putrasya pratibhAsa-anubhUtita: |

yathA_eSA saphalA jAtA tathA_anyasya na kim_bhavet ||

4|17|01

||

of the son of bhRgu the Fiery

projectively experienced

as this

arisen with its fruit

would it be so for another

?

~sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise as the wish of shukra materialised in his ascent to heaven, etc. ?

~m.1 O Bhagawan, the luminous ideations of shukra, the son of bhRgu, became fruitful. Why does it not happen to others?

~sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise as the wish of shukra materialised in his ascent to heaven, etc. ?

~vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not attended with equal result, with that of the son of bhRgu; (though one is given to the like reveries as the other).

~*mo. om | zrIrAma: pRcchati | he bhagavan | asya samanantara-uktena vRttAntena varNitasya | bhRguputrasya | sA pratibhA tat nAnA-yoni-gamana-rUpam pratibhAnam | anubhUtita: anubhavAt heto: | saphalA arthakriyAkhyaphalayuktA | jAtA | anyathA hi bhRgusambandhI svasambandhI vA samaGgAtApasaviSayo_anubhava: na yukta: syAt iti bhAva: | tathA tadvat | anyasya zukra-vyatiriktasya puruSasya | sA pratibhA saphalA kim katham | na bhavet | na hi svapne pratibhAtam svasmin gajAditvam pratyakSam anubhUyate || MoT_4,17.1 || ... yathAsya saphalA ...

*jd.1 - प्रतिभास-अनुभूति-तस् out of the luminous experience = भृगु-पुत्रस्य of the son of Bhrgu the Fiery यथा एषा thus this = स-फला जाता with-fruit arisen. = तथा अन्यस्य Thus for others न किम् भवेत् how does it not happen?

 

 

 

vasiShTha said

—

.

इयम् प्रथममुत्पन्ना सा तनुर्ब्रह्मण: पदात् ।

शुद्धा जतिर् भार्गवस्य नान्यजन्मकलङ्किता ॥४।१७।२॥

iyam prathamam utpannA sA tanur brahmaNa: padAt |

zuddhA jatir_bhArgavasya na_anya-janma-kalaGkitA ||

4|17|2||

iyam - this was first got - prathamam utpannA = sA tanur - this body = brahmaNa: padAt - from the basal.state of the brahman.Immensity = zuddhA jatir bhArgavasya - the pure birth of the bhArgava = na anya-janma-kalaGkitA - is not infected with another birth.

~vlm. The reason is, that the body of shukra issued at first from the will of Brahma, and was born of the pure family of bhRgu, without being vitiated by any other birth; (either prior to it or of a lower kind).

~sv.2 VASISTHA replied: shukra's mind was pure, since that was his first embodiment; that mind was not loaded with the impurities of other previous embodiments.

*mo. zrIvasiSTho_atrottaram kathayati | idamprathamam tatpUrvam | yata: bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA nAnAyonipratibhAnaviSayA | buddhi: | zuddhA pUrvajanmavAsanAnicayAkaluSitA | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa: na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||

*jd.2 iyam - this was first got - prathamam utpannA = sA tanur - this body = brahmaNa: padAt - from the basal.state of the brahman.Immensity = zuddhA jatir bhArgavasya - the pure birth of the bhArgava = na anya-janma-kalaGkitA - is not infected with another birth.

 

 

 

सर्व.एषणानाम् संशान्तौ शुद्ध-चित्तस्य या स्थिति: ।

तत् सत्यम्_उच्यते स_एषा विमला चिदुदाहृता ॥४।१७।३॥

sarva.eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |

tat satyam_ucyate sA_eSA vimalA cid_udAhRtA ||

4|17|3

||

when all your wishes subside in peace

there is a state of pure affective mind

that is called

satya.beingSo

and known too as

clarified Consciousness

.

~sv.3 That mind is pure in which all cravings are in a state of quiescence. The state of mind in which all kinds of desires are completely subsided, is called 'Satyam' the true state. Such state is called pure consciousness.

~vlm.3. The purity of mind which follows upon subsidence of desires, is called its coolness, and the same is known as the unsullied state of the soul. (Nirmalátmá).

*mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati | cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam ucyate | sA eva vimalA cit vimalA mati: | udAhRtA | kim ca iyam eva zuddhA mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati | idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti vizeSa: || MoT_4,17.3 || ... | tat sattvam ucyate ...

 

 

मनो-निर्मल-सत्त्व-आत्म यद्_भावयति यादृशम् ।

तत्_तथा_आशु भवत्य्_एव यथा_आवर्तो भवेत्_पय: ॥४।१७।४॥

mano.nirmala-sattva.Atma yad_bhAvayati yAdRzam |
tat_tathA_Azu bhavaty_eva yathA_Avarto bhavet_paya: ||

4|17|04

||

a manas.Mind-stainless=beingSo.soul

which is made to become in such a state

that

thus at once

it

becomes

as water becomes a whirlpool

.

~vlm.4 Whatever the man of a pure and contrite spirit thinks in his mind, the same comes to take place immediately, like the turning of seawater turns into an eddy.

~vwv.506 What and of which sort of mind, whose natural disposition is stainless virtue, imagines, that happens quickly in that manner alone, as water can become a whirlpool. ... ~vwv.665 ...the mind, whose natural disposition is stainless virtue, thinks, that surely becomes so quickly, as water can become a whirlpool.

~sv. Whatever that pure mind wishes, that materialises.

~*mo. vizeSaNenoktvA sAmAnyena kathayati . mano nirmalasattvAtma... / … yathAvarto_arNave 'mbhasa: // Mo_4,17.4 // nirmalasattvAtma pUrva.zloka-ukta-nirmala-sattva-svarUpam | mana: | yat yAdRzam yena prakAreNa yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat vastu | Azu tathA tena prakAreNa yuktam | bhavati | tat vastu ka iva | Avarta: iva | yathA arNave sthita: ambhasa: Avarta: sadya: anya-prakAra-yukto bhavati | tathety artha: || MoT_4,17.4 ||

 

 

यथा भृगु-सुतस्य_एव विभ्रम: प्रोत्थित: स्वयम् ।

प्रत्येकम्_अप्य्_एवम् एव दृष्टान्तो_अत्र भृगो: सुत: ॥४।१७।५॥

yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |
pratyekam_apy_evam eva dRSTAnto_atra bhRgo: suta: ||

4|17|5||

*jd.5 - yathA bhRgu-sutasya eva - just as for bhRgu's son  = vibhrama: protthita: svayam  - delusion was projected of.itself =  pratyekam api  - even separately = evam eva  - even so = dRSTAnta: atra bhRgo: suta: - the example here is bhRgu's son.

~vwv. .Q. missing

~m.5 Just as the illusions woven by bhRgu's son, these deformations and such designs occur in every person. The example for this is shukra.

~vlm.5. As the errors of various wanderings, occured to the mind of shukra; so it is with every body (from his observation of the world), as it is instanced in the case of bhRgu's son.

~sv.5 What happened in this respect to shukra is possible for everyone else.

*moT. anena vRttAntena siddham svamanISitam kathayati — ...sutasyaiSa vibhrama: prodita: svayam ... // Mo_4,17.5 // yathA bhRgu-sutasya eSa: samanantarokta: | vibhrama: nAnAyonipratibhAsarUpo vibhrama: | svayam svabhAvena | prodita: prAdurbhUta: | evam eva tathaiva | pratyekam pratipuruSam | udeti | sarve eva svamanaHpratibhAsarUpam eva jagat pazyantIti bhAva: | asyArthasya dRDhI.karaNa-artham punar api zukrasya dRSTAntatvam kathayati dRSTAnta:_atra_iti ||MoT_4,17.5||

 

 

 

बीज.स्थ-अङ्कुर-पत्रादि स्वम्_चमत्.कुरुते यथा ।

सर्वेषाम्_भूत-सङ्घानाम्_भ्रम-खण्डस्_तथा_एव हि ॥४।१७।६॥

bIja.stha-aGkura-patrAdi svam_camat.kurute yathA |

sarveSAm_bhUta-saGghAnAm_bhrama-khaNDas_tathA_eva hi ||

4|17|6

||

the seed

leads

to the shoot and the leaf and the tree

–

and we behold the wonder of

all the vast variety of things in all their various states

.

~vlm.6. As the serum contained in the seed, developes itself in the shoots and leaves; so the mind evolves in all the forms which are contained therein.

~sv.6 The world exists in each jiva in a seed state and becomes manifest like the tree sprouting from the seed.

*moT. bIjastha-aGkura-patra-Adi svam camat-kurute yathA | sarveSAm bhUta-saGghAnAm – bhrama-khaNDa: tathA eva hi = > brahma-khaNDA bhrAnti-kRta-dvaita-vibhAgA: || etad eva nAnA-dRSTAntai: sugamam karoti | yathA bIjasya svam na tv anya-bIja-sAdhAraNam | aGkura-pattra-Adi | camat-kurute ucchUnatA-rUpam Anandam karoti | hi nizcaye | sarveSAm bhUta-saGghAnAm bhUta-samUhAnAm | sva: ananya-sAdhAraNa: bhrama-SaNDa: jagad-rUpa: bhrama-SaNDa: | tathaiva camat-kurute nAnAsvAdasaukhyam karoti | sAdhAraNatvena bhAsamAno_apy ayam saMsAra: pratyekam bhinna eveti bhAva: || MoT_4,17.6 ||

*jd.6 - bIja.stha-aGkura-patra-Adi बीज.स्थ-अङ्कुर-पत्रादि seed-within-shoot-leaf-&c = svam camat.kurute yathA स्वम्_चमत्.कुरुते यथा as one experiences wonder in oneself = sarveSAm bhUta-saGghAnAm सर्वेषाम्_भूत-सङ्घानाम् of all being-groups = bhrama-khaNDas_tathA_eva hi  - since these bits of brahman are thus =  भ्रम-खण्डस् errancy-states तथा_एव हि just so also. 

 

 

 

यद्_इदम्_दृश्यते विश्वम्_एवम्_एव_अखिलम्_जगत् ।

प्रत्येकम्_उदितम् मिथ्या मिथ्या_एव_अस्तम्_उपैति च ॥४।१७।७॥

yad_idam_dRzyate vizvam_evam_eva_akhilam_jagat |

pratyekam_uditam mithyA mithyA_eva_astam_upaiti ca ||4|17|7||

yad_idam_dRzyate vizvam_evam_eva_akhilam_jagat |

pratyekam_uditam mithyA mithyA_eva_astam_upaiti ca ||4|17|7||

यत् दृश्यते इदं विश्वम् What is seen as this #vizva Universe

एवम् एव अखिलं जगत् so too the whole world

प्रत्येकम् उदितम् मिथ्या respectively is arisen falsely

मिथ्या एव अस्तम् उपैति च falsely also to setting goes. -7-

~*mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye | evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt | satyabhUtodayAstamayaviSayatvAyogAd iti bhAva: || MoT_4,17.7 ||

~vlm.7. Whatever forms of things are seen to exist in this world, are all false appearances; and so are their disappearances also, (mere creations of the mind).

~sv.7 The world is thus falsely fancied by each individual.

What we see as this world, what we see as this entire universe,

appears as an illusion for each one of us, then disappears.

 

 

 

नास्तम्_एति न.च_उदेति जगत्_किम्.चन कस्य.चित् ।

भ्रान्ति-मात्रम्_इदम् माया-मुग्धा_इव परिजृम्भते ॥४।१७।८॥

na_astam_eti na.ca_udeti jagat_kim.cana kasya.cit |

bhrAnti-mAtram_idam mAyA-mugdhA_iva parijRmbhate ||

4|17|8||

not to setting does it go

nor does it arise

:

what.in.the.world is this world

?

and whose

?

this is mere delusion

as mAyA.Illusion apparently

spreads out

.

~vlm.8. Nothing appears or disappears to any one in this world, but error and aerial phantasms; that show themselves to those that are bewitched by this magic scene of the world.

~sv.8 The world neither arises nor sets; all this is nothing but the fancy of the deluded mind.

~mo. idam jagat | mAyA mAyArUpam || MoT_4,17.8 || ... mAyA mudhaiva parijRmbhate

~jd. This world is neither born nor will disappear even by a remote chance. It is all perplexity which swells with a yawn like a self-conceited artless woman.

*jd.8 - na astam eti – not to setting it goes = na.ca udeti – nor does it arise = jagat kim.cana  - what.in.the.world is the world? =  kasya.cit  - and whose? =  idam bhrAnti-mAtram - this is errancy-only = mAyA-mugdhA iva – as if duped by mAyA.Illusion =   parijRmbhate – outspreading.  

 

 

यथा संप्रतिभास.स्थ: स्वयम् संसार-खण्डक: ।

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

yathA saMpratibhAsa.stha: svayam saMsAra-khaNDaka: |

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||

4|17|9

||

as collective projection

itself

is a bit of saMsAra

thus of those thousands

there are only false perceptions

.

~vlm.9. As it is our notion of this part of the world, which presents its form to our view; so the appearance of thousands of such worlds in the mind, is mere ideal; and as false as the show of a magic-lantern.

~sv.9 Within each one there is a fancy world.

*mo. yathA asmat_pratibhAsa-stha: sa: ayam sarva-indriya-atIta-cinmAtra-rUpatva-indriya-atIto_api san idantayA sphurita: saMsAra-SaNDa: [thicket] asti | tathA teSAm saMsAra-SaNDAnAm | sahasrANi santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho_a-dRSTAni_iti | mitha: anyo'nyam | adRSTAni darzana-viSayatAm na nItAni || MoT_4,17.9 || yathAsmatpratibhAsastha: so_ayam ... mitho_adRSTAni …

*jd.9 - yathA saMpratibhAsa.stha:  - as collective projection =  svayam  - itself = saMsAra-khaNDaka:  - is a bit of saMsAra =  tathA teSAm sahasrANi - thus of them thousands mithyA dRSTAni santi hi  - are only false perceptions.   

 

 

 

स्वप्न.संकल्प-नगर=व्यवहारा: परस्परम् ।

पृथग्_यथा न दृश्यन्ते तथा_एते संसृति-भ्रमा: ॥४।१७।१०॥

svapna.saMkalpa-nagara=vyavahArA: parasparam |
pRthag_yathA na dRzyante tathA_ete saMsRti-bhramA: ||

4|17|10

||
the affairs of a conceptual Dream

are not seen except by us

since they are samsAric delusions

.

~m.10 Just as one cannot see the cities-in-dream of another person, these world-perplexities are not mutually visible.

~vlm.10. As the sights in our dream, and the images of our imagination, are never apart from our minds; and as they cannot show themselves to the view of others; such is our erroneous conception of the world (confined within ourselves).

~sv.10-11 Even as one's dreams are unknown to others, one's world is unknown to others.

~mo. mitho'darzana-dRSTAntam kathayati -  svapnasaGkalpanagaravyavahArA: parasparam /  pRthag yathA na dRzyante tathA_ete saMsRtibhramA: // Mo_4,17.10 // yathA anyasya svapnAdi anyo na_anubhavati tathA_anyasya saMsAram anyo nAnubhavatIti piNDArtha: | nanu katham sargAnAm pratipuruSam bheda: iti cet | na | ekasminn eva vastuni puruSabhedena heyatvopAdeyatvadarzanAt || MoT_4,17.10 || mithoHdarzanadRSTAntam kathayati svapna-saGkalpa-nagara-vyavahArA: parasparam /  pRthag yathA na dRzyante tathA_ete saMsRtibhramA: // Mo_4,17.10 // yathA anyasya svapnAdi anyo nAnubhavati tathAnyasya saMsAram anyo nAnubhavatIti  piNDArtha: | nanu katham sargAnAm pratipuruSam bheda: iti cet | na | ekasminn eva vastuni puruSa-bhedena heyatva.upAdeyatva-darzanAt || MoT_4,17.10 ||

*jd.10 - svapna.saMkalpa-nagara=vyavahArA: - dream.conceptual-city=affairs =  

parasparam  - mutually =   pRthag yathA na dRzyante  - are not seen as apart =

tathA_ete saMsRti-bhramA: - thus are these samsAric delusions.  

 

Ø

 

 

एवम् नगर-वृन्दानि नभस्-संकल्प-रूपिणि ।

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान-दृशम् विना ॥४।१७।११॥

evam nagara-vRndAni nabhas-saMkalpa-rUpiNi |
santi tAni na dRzyante mithyAjJAna-dRzam vinA ||

4|17|11

||

so the multitudes of cities

being conceptual formations in the sky

are not seen to be

without the seer's unWisdom

.

~VA - these multitudes of cities, which are imaginations in the sky, are not seen without illusory ignorant appearance? ~AS: Without the false vision born from ignorance!

~sv.11-11 Even as one's dreams are unknown to others, one's world is unknown to others.

~m.11 Thus the multitudes of cities which are like mental conceptions do not appear to be unreal or illusory unless one has knowledge of reality.

~vlm.11. So are all places and things but imaginary ideas, and show themselves as real objects, to the purblind sight of the ignorant only.

*mo. ... nabha:saGkalpa-rUpiNAm / … mitho jJAna-dRzam vinA // Mo_4,17.11 // upasaMhAram karoti evam nagaravRndAni nabha:saGkalparUpiNAm / santi tAni na dRzyante mitho jJAnadRzam vinA // Mo_4,17.11 // evam sati | nabhasi ya: saGkalpa: purAdi-saGkalpa: | tadvat rUpam yeSAm | tAdRzAnAm nagarANAm vRndAni samUhA: | santi | samAse upasarjanI.bhUtasya nagara-padasya vizeSaNa.dAnam ArSam | tai: nagaravRndai: tAni nagara-vRndAni | jJAnadRzam vinA cinmAtra-jJAna-AkhyAm dRSTim vinA | mitha: anyoHnyam | na dRzyante nAnubhUyante | jJAnadRzA tu dRzyante eva | ata evAham tAn pazyAmi tvam na pazyasIti bhAva: || MoT_4,17.11 || *mo. ... nabha:saGkalpa-rUpiNAm / … mitho jJAna-dRzam vinA // Mo_4,17.11 // upasaMhAram karoti evam nagara-vRndAni nabha:saGkalpa=rUpiNAm / santi tAni na dRzyante mitho jJAnadRzam vinA // Mo_4,17.11 // evam sati | nabhasi ya: saGkalpa: purAdisaGkalpa: | tadvat rUpam yeSAm | tAdRzAnAm nagarANAm vRndAni samUhA: | santi | samAse upasarjanIbhUtasya nagarapadasya vizeSaNa.dAnam ArSam | tai: nagaravRndai: tAni nagaravRndAni | jJAnadRzam vinA cinmAtrajJAnAkhyAm dRSTim vinA | mitha: anyo'nyam | na dRzyante nAnubhUyante | jJAnadRzA tu dRzyante eva | ata evAham tAn pazyAmi tvam na pazyasIti bhAva: || MoT_4,17.11 ||
*jd.11 - evam nagara-vRndAni  - so the multitudes of cities =  nabhas-saMkalpa-rUpiNi santi - being conceptual formations in the sky =  tAni na dRzyante  - they are not seen to be =  mithyA-ajJAna-dRzam vinA  - without the seer's unWisdom.

 

 

 

पिशाच-यक्ष-रक्षांसि सन्त्य्_एवम्.रूपकाणि ह ।

संकल्प.मात्र-देहानि सुख.दु:ख-मयानि च ॥४।१७।१२॥

pizAca-yakSa-rakSAMsi santy_evam.rUpakANi ha |

saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca ||

4|17|12

||

pishAcha.Monsters, yakSha.Spirits, rakSha.Demons

are formations like this

:

bodies made.up conceptually with modes of pleasure & pain

.

* note the use of <mAtra> made.up and <maya> mode.

~m.12 Pisachas and Yaksas exist as such in such forms. They have fanciful bodies conceived by mind. They are subject to intense happiness and grief.

~vlm.12. So also are the ghosts and goblins, demons and devils, but imaginary figures of the mind; born in the shallow brain of men, to terrify them with their hideous shapes.

~sv.12 There are goblins and demigods and demons, all of which are embodiments of delusion.

*mo. pizAca-yakSa-rakSAMsi santi evam-rUpakANi ha | saMkalpa-mAtra-dehAni sukha-du:kha-mayAni ca = > ... sarvaprasiddhAnAm pizAcAdInAm apy etadrUpatvam kathayati // Mo_4,17.12 // ... rUpakANi hi ...

*jd.12 - pizAca-yakSa-rakSAMsi - pishAcha.Monsters, yakSha.Spirits, rakSha.Demons = santi evam-rUpakANi ha  - being such formations as this = saMkalpa-mAtra-dehAni  - bodies made.up conceptually =  sukha-du:kha-mayAni ca  - and modes of pleasure & pain.    

 

 

 

एवम्_एव वयम् च_इमे संपन्ना रघुनन्दन ।

स्व.संकल्प-आत्मक=आकारा मिथ्यासत्यत्व-भाविन: ॥४।१७।१३॥

evam_eva vayam ca_ime saMpannA raghunandana |
sva.saMkalpa-Atmaka=AkArA mithyAsatyatva-bhAvina: ||

4|17|13||

so too it is for us

:

these have been produced

(Darling of the rAghava.s!)

self.conceptual=Atmic.bodies

that become from delusory reality

.

~m.13 O rAma, we all possess such bodies which are self conceived. We feel them to be real while they are false and unreal.

~vlm.13. Thus have we all become, like the dreaming son of bhRgu; to understand the false creations of our imagination, as sober realities.

~sv.13 Even so have we come into being, O Rama, out of pure thought-force, and consider the false to be real.

*mo. svasminn apy etadrUpatvam evAtidizati . ... / ... mithyAsatyatva-bhAvitA: // Mo_4,17.13 // mithyAsatyatve svasatyatAyAm | bhAvitA: bhAvanAyuktA: || MoT_4,17.13 ||

 

 

एवम्.रूपैव हि परे विद्यते सर्ग-संतति: ।

न वास्तवी वस्तुता तु संस्थिता_एवम्_अवस्तुनि ॥४।१७।१४॥

evam.rUpaiva hi pare vidyate sarga-saMtati: |
na vAstavI vastutA tu saMsthitA_evam_avastuni ||

4|17|14

||

evam.rUpA eva hi – for such a form as this =

pare vidyate  - in a higher/other is known to be =

sarga-saMtati:  - the flow of creation =  

na vAstavI  - is not substantial =

vastutA tu  - though substantiality =  

saMsthitA evam a-vastuni  - established so is insubstantial.   

~m.14 In the same way and form, all creations arise in the Supreme. They are not real. In unreal, false things, there can be no reality (and truth)

~vlm.14. So the creation of the world, and all created things, are situated (pictured) in the mind of Brahmá; and make their repeated appearance, as the phantoms of a phantasmagoria before him.

~sv.14 Such indeed is the origin of creation in the infinite consciousness.

*mo. evam stokam vizeSeNa_uktvA punar api sAmAnyena kathayati . ... hi pare vartate sarga-saMsRti-: / na vAstavI vastutas tu saMsthitA_iyam a-vastuni // Mo_4,17.14 //evam.rUpA pratibhAsa-rUpA | pare uttIrNe cinmAtre | sargeti nAmadheyA saMsRti: sarga-saMsRti: | na vAstavI asatyarUpA | tu pakSa-antare | vastuta: paramArthata: | iyam sarga-saMsRti: | avastuni zUnye | sthitA bhavati | vastutvena sthite cinmAtre a=vastu.bhUta-sarga-ÂdhAratvÂyogAt || MoT_4,17.14 ||
*jd.14 - evam.rUpA eva hi – for such a form as this = pare vidyate  - in a higher/other is known to be = sarga-saMtati:  - the flow of creation =  na vAstavI  - is not substantial = vastutA tu  - though substantiality =  saMsthitA evam a-vastuni  - established so is insubstantial.   

 

 

 

प्रत्येकम्_उदितम् विश्वम्_एवम्_एव मुधा_एव हि ।

वन-गुल्मक=रूपेण वसन्त-एक.रसो यथा ॥४।१७।१५॥

pratyekam_uditam vizvam_evam_eva mudhA_eva hi |
vana-gulmaka=rUpeNa vasanta-eka.raso yathA ||

4|17|15

||

so everything is separately arisen

tho totally false

with form

like a forest bush tasting the springtime

.

~m.15 Just as one essence and sap runs through a tree and its flowers and fruit, in very one (mind) a universe exists purposely and falselessly.

~sv.15 Materiality is not factual though it is perceived in emptiness.

~vlm.15. All things appearing unto us, are as false as these phantoms; and they proceed from the mind of Brahmá, as the varieties of trees and shrubs, are produced from the same sap of the vernal season. (The one is the source of many).

*moT: ... / nava-gulmakarUpeNa vAsantikaraso yathA // Mo_4,17.15 // evam pUrvoktaprakAreNa | vAsantika-rasa: vasanta-sambandhI rasa: || MoT_4,17.15 ||

*jd.15 - pratyekam_uditam vizvam_evam  - so everything is separately arisen =  

eva mudhA eva hi  - tho totally false =  vana-gulmaka=rUpeNa  - w/ the form of a forest bush =  vasanta=eka-rasa: yathA  - as the unique flavor of springtime.   

 

Ø

 

प्रथमो_'यम् स्वसंकल्प: प्रथाम् अभ्यागतो यथा ।

तथा_sति-पारमार्थेन दृष्ठेन_इत्थम् विभाव्यते ॥४।१७।१६॥

prathamo_ayam sva.saMkalpa: prathAm abhyAgato yathA |
tathA_ati-pArama-arthena dRSThena_ittham vi.bhAvyate ||

4|17|16||

prathama:_ayam sva.saMkalpa: - this first self-conception =

prathAm abhyAgato yathA - how it becomes outspread =

tathA ati-pAramArthena - thus in the very highest sense =

dRSThena ittham vibhAvyate* - something is then manifest.

~sv.16 Everyone thus fancies his own world; when this truth is realised, the world thus fancied comes to an end.

~AS: How the original conception came to become the established world is understood by understanding the deep thoughts (paramArthena dRSTena)

*mo. ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhena_ittham ... // *mo_4,17.16 // ayam prathama: brahmaNa: tatpUrvatvena _utthita: | svasaGkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: | yathA ittham anena prakAreNa | dRDhena_avicalatA | atipAramArthyena atiparamArtha-bhAvena | *vibhAvyate nizcIyate | janair iti zeSa: || MoT_4,17.16 ||

*jd.16 - prathama:_ayam sva.saMkalpa: - this first self-conception = prathAm abhyAgato yathA - how it becomes outspread = tathA ati-pAramArthena - thus in the very highest sense = dRSThena ittham vibhAvyate - something is then manifest.

 

 

 

प्रत्येकम्_उदितम् चित्तम् स्व.स्वभाव-उदर-स्थितम् ।

इदम्_इत्थम् समारम्भम् जगत्_पश्यन्_विनश्यति ॥४।१७।१७॥

pratyekam_uditam cittam sva.svabhAva-udara-sthitam |

idam_ittham samArambham jagat_pazyan_vinazyati ||

4|17|17||

pratyekam uditam cittam - the singly arisen affection =

sva-svabhAva-udara-sthitam - based on your own.nature- source =

idam ittham samArambham - this thus arisen =

jagat pazyan vinazyati - world seeing/becoming is destroyed.  

~vlm.17. Every body beholds everything in the world, according to the nature of the thoughts in his mind, and then perishes with his wrong view of it.

~AS: “in the belly of one's natural tendency” The implication is that everybody's chitta naturally arises and this leads to the formation of the world as we know it. The last phrase states that whoever see this, manages to destroy the illusion.

~sv.17 This world exists only in appearance or imagination and not because one sees the material substances.

~VA. every one imagines own world in his mind,

and as world is seen as such (an illusion), it (illusion) ceases.

~AS: I don't quite agree with the second line. The mind is separately arisen in everyone and one who identifies it as the activities called the world is doomed. In other words, the mind formulates the world, but one should not identify it with the world.

*mo. < … || ... svasya sva-bhAvah ... ¶ sva: AtmIya: | svabhAva: cinmAtrAkhyam svarUpam | tasya_udare udara_ iva_udare | na tu sAkSAd udare | sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam | cittam | ittham samArambham dRzyamAna_Arambha-yuktam | idam jagat pazyat anubhavat | vinazyati svarUpa-parAmarzAt bhrazyatIty artha: || MoT_4,17.17 ||

*jd.17 - pratyekam uditam cittam - the singly arisen affection = sva-svabhAva-udara-sthitam - based on your own.nature- source = idam ittham samArambham - this thus arisen = jagat pazyan vinazyati - world seeing/becoming is destroyed. 

 

 

 

प्रतिभास-वशाद्_अस्ति न_अस्ति वस्त्व्-अवलोकनात् ।

दीर्घ-स्वप्नो जगज्-जालम्_आलानम् चित्त-दन्तिन: ॥४।१७।१८॥

pratibhAsa-vazAd_asti na_asti vastv-avalokanAt |
dIrgha-svapno jagaj-jAlam_AlAnam citta-dantina: ||

4|17|18||

pratibhAsa-vazAd asti - it is by force of pratibhAsa.Projection =

na asti vastu-avalokanAt - it is not from substantial appearance =

dIrgha-svapna: - a long dream =

jagaj-jAlam - the world-net =

AlAnam citta-dantina: - is like a fetter to the elephant chitta.

~sv.18 It is like a long dream or a juggler's trick. It is the post to which the mind-elephant is tied.

~vlm.18. It is in its ideality, that anything appears as existent, which in reality is inexistent, though it is apparent to sight. The existence of the world, is as that of a lengthened dream, and the visible world is a wide spread snare of the mind, like fetters at the feet of an elephant. This world exists only in appearance or imagination and not because one sees the material substances. It is like a long dream or a juggler's trick. It is the post to which the mind-elephant is tied. (The world is existent in the ideal, but inexistent in its apparent real and visual form. It is a network of the mind, like a longspun dream, and binds it as fast as fetters at the feet of an elephant).

*mo. ... / dIrgha: svapno ... // Mo_4,17.18 // pratibhAsavazAt | na hi asata: pratibhAsa: yukta iti bhAva: | vastv-avalokanAt paramArtha-avalokanAt | na hi samyag.jJAnena jagat tiSThati | jagajjAlam ka: | dIrgha: svapna: || MoT_4,17.18 ||

*jd.18 - pratibhAsa-vazAd asti - it is by force of pratibhAsa Reflexion = na asti vastu-avalokanAt - it is not from substantial appearance = dIrgha-svapna: - a long dream = jagaj-jAlam - the world-net = AlAnam citta-dantina: - is like a fetter to the elephant chitta.

 

 

 

चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चित्तकम् ।

एकाभावाद्_द्वयोर्_नाश: स च सत्य-विचारणात् ॥४।१७।१९॥

cit-sattA_eva jagat-sattA jagat-sattA_eva cittakam |

ekAbhAvAd_dvayor_nAza: sa ca satya-vicAraNAt ||

4|17|19||

mere Conscious.Reality
:

world-reality

=

mere world-reality

:

chittaka.Affect

i

V

and

from the absence of one there's the end of a pair

after inquiry into what-is-So

.

~sv.19 The mind is the world, the world is the mind;

~m.19 Existence of mind implies existence of world. Existence of world is existence of mind. If one is absent, the other is destroyed. This can be realized through inquiry into truth.

~vlm.19 The reality of the world depends upon the reality of mind, which causes the world to appear as real. The loss of the one, destroys them both; because neither of them can subsist without the other.

~vwv.1900/19. The world is indeed the actual existence of the mind. The mind is only the existence of the world. By the absence of the one, there is the destruction of both and that happens due to the investigation of Truth. *var. Samvid, a1900, cittasattA_eva hi jagaj...

*jd.19 - cit-sattA eva jagat-sattA - Consciousness-Suchness only is the World-Suchness = jagat-sattA eva cittakam - the World-Suchness is only a bit of Affect = eka-abhAvAt_dvayor_nAza: sa ca - and from the absence of one there is destruction of two = satya-vicAraNAt - after inquiry into what-is-So.

 

 

 

शुद्धस्य प्रतिभासो हि सत्यो भवति चेतस: ।

प्रमार्जनाद्_इव मणेर्_मलिनस्य_इह युक्तित: ॥४।१७।२०॥

zuddhasya pratibhAso hi satyo bhavati cetasa: |

pramArjanAd_iva maNer_malinasya_iha yuktita: ||

4|17|20

||

zuddhasya prati-bhAsa: hi  - for the projection of the pure =

satya: bhavati cetasa:  - becomes real for chetas.Affectivity =

iva  - like =

maNe: pramArjanAt - of a maNi Gem after cleansing =

malinasya - of impurity =

iha yuktita:  - in this connection.... =

#pramArjanam - the act of rubbing off, wiping off suzr.; (<azru-p->, the wiping away or drying of tears, weeping mbh.); causing to disappear, removing kAvyAd.

#malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.) yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat. &c.

#vlm.20. The pure mind has the true notions of things, as the gem polished from its dross, receives the right reflection of every thing, (or) reflects the true image of every thing.

~sv.20 when one is realised as not true, both of them vanish!

*mo. zrIrAmakRtasya praznasyottaram anusmarati | atra dRSTAntam Aha niSkalaGka iti | niSkalaGke malarahite || MoT_4,17.20 || ... cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA ||

 

 

 

चिरम् एक-दृDha-अभ्यासाच्_छुद्धिर्_भवति चेतस: ।

अनाक्रान्तस्य सङ्कल्पै: प्रतिभा_उदेति चेतस: ॥४।१७।२१॥

ciram eka-dRDha-abhyAsAc_chuddhir_bhavati cetasa: |

anAkrAntasya saGkalpai: pratibhA_udeti cetasa: |

4|17|21||

ciram - for.long  =  

eka-dRDha-abhyAsAt   - unitary-firm=practice =

zuddhi: bhavati cetasa:  - purity becomes for the affectivity =  

an-AkrAntasya  - of unsubdued =  

saGkalpai:  - w/ conceptions =  

pratibhA udeti cetasa:  - Projection arises for the affectivity.  

~m.21 By constant persevering practice mind becomes pure and clean. When it is not seized by ideations and determinations, mind becomes lustrous.

~vlm.21. The mind is purified by its habit of fixed attention to one particular object; and it is the mind undisturbed by desires, that receives the true light and reflexion of things.

~*mo. ... anyenAnAhRtasyAnyo guNo_avazyam vivardhate / ... // Mo_4,17.21 // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati anAkrAntasyeti | pratibhA pratibhAsa: | udeti saphalatvena prAdurbhavati || MoT_4,17.21 ||
~sv.21 When the mind is purified it reflects the truth, and the unreal world-appearance vanishes.

 

 

 

सुवर्णे न स्थितिम् याति मलवत्य्_अंशुके यथा ।

एका दृष्टि: स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

suvarNe na sthitim yAti malavaty_aMzuke yathA |
ekA dRSTi: sthitim yAti na mlAne cittake tathA ||

4|17|22||
suvarNe na sthitim yAti – does not come to the state of gold = malavati_aMzuke yathA – as an impure bit of ore =  
ekA dRSTi: - <- Unified Vision (subj. of both halves) -> =

sthitim yAti na – does not come to  = mlAne cittake tathA – an impure bit of Affect thus.  
~m.22 An unclean robe cannot display a golden hue. Similarly an impure mind cannot attain the state of pointed attention.

~vlm.22. As the gilding of gold or any brilliant colour, cannot stand on base metal or on a piece of dirty cloth, so it is impossible for the vitiated mind, to apply itself intensely to any one particular object.

*moT. suvarNa: zobhana: zukla.Adi-varNa: | mlAne saGkalpa-rUSite [contaminated] || MoT_4,17.22 ||
~sv.22 The mind is purified by persistent contemplation of truth.

 

 

 

rAma said

—

.

प्रतिभास-आत्मनि जगत्य्_एते काल-क्रियाक्रमा: ।

स=उदय-अस्तमया जाता: कथम् शुक्रस्य चेतस: ॥४।१७।२३॥

pratibhAsa-Atmani jagaty_ete kAla-kriyAkramA: |

sa=udaya-astamayA jAtA: katham zukrasya cetasa: ||

4|17|23||

pratibhAsa-Atmani jagati - in a Self-illuminative world =

ete kAla-kriyA-kramA:  - over the course of time =  

sa=udaya-astamayA: - with risings and settings =  

jAtA: katham zukrasya cetasa:  - arisen how? for the Affection of shukra the Bright?  

~vlm.23. Ráma asked:–Will you tell me sir, in what manner the mind of Súkra, received the reflexion of the shadowy world, and its temporaneous movement in itself, and how these fluctuations rose and remained in his mind?

~sv.23 RÂMA asked: How did the succession of births, etc., arise in the mind of shukra?

*mo. pratibhAsa-Atmani jagati sphuritAnAm kAla-kriyAkramANAm sa=udaya.astamayatvam na yuktam | tac ca zukra-cetasa: katham jAtam iti bhAva: || MoT_4,17.24 ||
O, Sage, hour did a world which is luminous reflection in mind attain the time-related succession of events like setting and rising?

 

vasiShTha said

—

.

यादृग्_जगद्_इदम् दृष्टम् शुक्रेण पितृ-शास्त्रत: ।

तादृक्_कस्य स्थितम् चेत्_ते मयूर-अण्डे मयूरवत् ॥४।१७।२४॥

yAdRg_jagad_idam dRSTam zukreNa pitR-zAstrata: |
tAdRk_kasya sthitam cet_te mayUra-aNDe mayUravat ||

4|17|24||

*jd.24 - yAdRk jagat idam dRSTam – in what way the world is this perception =  zukreNa pitR-zAstrata: - by shukra, following his father & tradition =  tAdRk – in that way =   kasya sthitam cet te  - whoever is settled, they = mayUra-aNDe mayUravat – are like a pea.cock in a pea.egg.   

~m. The way this world is perceived, according to ancestral scriptures, the same way it is abiding in his mind. It is like a peacock in a peacock egg.

~vlm. In the same manner as Súkra was impressed with the thoughts of the world, from the lectures of his father; so did they remain in his mind, as the future peacock resides in the egg.

~VA - as this visible world stays in mind of shukra according to his father instructions, so it stays in the mind of anyone like peacock inside peacock egg.

*AS: First, I think tAdRkkasya is an original typo! It should most likely be tAdRk-tasya. With "kk" I cannot make a meaningful break.

*jd. moT. takes this view also, which suggests the priority of mo over yv.

I take <kasya ... cet> as  = "kasyacit".

*AS. Whatever world was perceived by zukra by following his father('s advice) and traditional knowledge (=zAstra), that much stayed in his mind, just as a peacock is in its egg - in other words, dormant. The AB commentary suggests two sources of his perception, rather than father's instruction!

*mo.… zukreNa pitR-mAtRta: / tAdRk tasya sthitam citte mayUrANDe mayUravat // Mo_4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat | yathA mayUrANDe mayUra: asti | tathety artha: || MoT_4,17.25 ||
*jd.24 - yAdRk jagat idam dRSTam – in what way the world is this perception =  zukreNa pitR-zAstrata: - by shukra, following his father & tradition =  tAdRk – in that way =   kasya sthitam cet te  - whoever is settled, they = mayUra-aNDe mayUravat – are like a pea.cock in a pea.egg.   

 

 

 

स्वभाव-कोश.स्थम् इदम् तद्_अनेन क्रम-उदितम् ।

बीजेन_अङ्कुर-पत्र-आदि-लता-पुष्प-फलम् यथा ॥४।१७।२५॥

svabhAva-koza.stham idam tad_anena krama-uditam |
bIjena_aGkura-patra-Adi-latA-puSpa-phalam yathA ||

4|17|25||

svabhAva-koza.stham idam - nature-sheath-situate this [being] =

tad anena - that by this =

krama-uditam bIjena - progressively by the seed =

aGkura-patra-Adi-latA-puSpa-phalam yathA –

as sprout-leaf-&c-vine-flower-fruit.  

~m.24 This world is in a natural sheath of That (Supreme). From that it emerges gradually. It is like a sprout and its fruits and flowers in a seed.

~vlm.25. It is also naturally situated in the embryo of the mind, of every species of living being, and is gradually evolved from it, in the manner of the shoots and sprouts, and leaves and flowers of trees, growing out of the seed.

*mo. … || svabhAva-kozAt svaditam … // Mo_4,17.26 // tata: anena zukreNa | tat citta.stham jagat | svabhAva-kozAt citta-rUpa: ya: svabhAva: | tad-rUpAt kozAt | krama-uditam sat svaditam AsvAda-viSayI.kRtam | atra dRSTAntam Aha bIjena_iti || MoT_4,17.26 ||

*jd.25 - svabhAva-koza.stham idam - nature-sheath-situate this [being] = tad anena - that by this = krama-uditam bIjena - progressively by the seed = aGkura-patra-Adi-latA-puSpa-phalam yathA - like sprout-leaf-&c-vine-flower-fruit.

 

 

 

जीवो यद्_वासना-बद्धस्_तद्_एव_अन्त: प्रपश्यति ।

स्वरूपम् च_अत्र दृष्टान्तो दीर्घ-स्वप्नस्_त्व्_इदम् जगत् ॥४।१७।२६॥

jIvo yad_vAsanA-baddhas_tad_eva_anta: prapazyati |

svarUpam ca_atra dRSTAnto dIrgha-svapnas_tv_idam jagat ||

4|17|26||

*jd.26 - jIva: - the living jIva = yad vAsanA-baddha: - which is bound by vAsanA.s = tad eva - that alone = anta: prapazyati - beholds within = svarUpam ca atra dRSTAnta: - its own nature here being the examplar — or its nature here is post-perceptual = dIrgha-svapnas tv idam jagat - for a long dream is this world.

~vwv.666/y4017.026a, y6063.033. The living being sees within, only that wish (or mental impression) to which he is bound. It is only imagination that sees ones Self thus: "This is the body".

~sv.26-30 VASISTHA replied: shukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned shukra's mind which conjured up the expansion of such conditioning.

?Siva is bound by vAsanAs. He sees in himself everything determined by those vAsanAs. The best example for this is one's own body (seen in a dream). World is a long dream (of such kind)

~m.26. Every body sees in his mind, what its heart desires to possess, as it is in the case of our prolonged dreams.

*mo. … || nanu katham atra svapna: dRSTAnta: asti_iti | atra_Aha dIrgha-svapna eva_iti | dIrghatvam ca_atra cira-pratibhAsa-vazAj jJeyam || MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ... ||  

*jd.26 - jIva: - the living jIva = yad vAsanA-baddha: - which is bound by vAsanAs = tad eva - that alone = anta: prapazyati - beholds within = svarUpam ca atra dRSTAnta: - its own nature here being the examplar — or its nature here is post-perceptual = dIrgha-svapnas tv idam jagat - for a long dream is this world.

 

 

 

 

प्रत्येकम्_उदितो राम नूनम् संसृति-खण्डक: ।

रात्रौ सैन्य-नर-स्वप्न-जाल.वत् स्वात्मनि स्फुट: ॥४।१७।२७॥

pratyekam_udito rAma nUnam saMsRti-khaNDaka: |

rAtrau sainya-nara-svapna-jAla.vat svAtmani sphuTa: ||

4|17|27||

pratyekam udita: - separately arisen =

o rAma =

nUnam - indeed =

saMsRti-khaNDaka: - is each cyclic fragment =

rAtrau - at night =

sainya-nara-svapna-jAla.vat - military-man-dream-trap-like =

sva.Atmani sphuTa: - in himself flashing.

~m.27 In each of us, RAma, these fragments of creation arise, as at night a military-man sees an ambush flashing within himself. In everyone these world-fragments arise. It is like the many armies seen in one's dream.

~vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in the mind of every body; in the same manner, as it appears in the mind in a dream at night.

~vwv.328/27. RAma, surely a clear fragment of worldly life is born severally in one's own mind like a number of dreams of men in an army of eight. (The men of the army may severally see the army created by their own imagination during their dream at night.

~moT. … || yathA sainya-sthA narA... ¶ rAtrau hi sainya-nara-svarUpam svapna-jAlam pratyekam pRthag | udeti || MoT_4,17.28 || ... rAma nanu saMsAraSaNDaka: ... ||

~sv.27-30 VASISTHA replied: shukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned shukra's mind which conjured up the expansion of such conditioning.

 

 

 

rAma said

—

.

एष संसृति-खण्ड-उत्थो मिथ: स मिलति स्वयम् ।

नो वा मिलति तन्_मे त्वम् यथावद्_वक्तुम्_अर्हसि ॥४।१७।२८॥

eSa saMsRti-khaNDa-uttho mitha: sa milati svayam |
no vA milati tan_me tvam yathAvad_vaktum_arhasi ||

4|17|28||

eSa saMsRti-khaNDa-utthau – when this has arisen as a saMsAric bit =  

mitha: sa: milati svayam  - x =  

na-u vA milati tan me  - x =  

tvam yathA vat arh-asi vaktum - you accordingly should tell me.

~m.28 A strong and virile mind will not unite with a polluted mind. A pure metal only can mix with another pure metal.

~vlm.29. But the sullied mind cannot easily unite with the object of its thought, as a dirty and cold piece of iron, cannot join with a pure red-hot one, unless it is heated

and purified from its dross.

28. Ráma said:–But tell me sir, whether the thought and the things thought of, simultaneously meet themselves in the mind of the thinker; or it is the mind only that thinks of the object which is never met with by it.

28 VA - Do these arising pieces ща creation mix between themselves or they do not mix? please tell me that.
~VA. Do these arising pieces ща creation mix between themselves or

they do not mix? please tell me that.

~AS: The mixing discussed is between the perceptions of the world between two different persons.
The AB commentary gives a long discussion. If the different experiences cannot be interrelated, then a Guru cannot advise a disciple and thus no help can be derived from someone else! On the other hand, if they are interrelated then no person can achieve liberation, since he would be connected to the others!
This is the nature of doubt and Rama is asking to resolve which is the true picture, since he sees trouble either way(:-))

*mo. eSa: saMsRti-SaNDa-ogha: svayam svabhAvena | mitha: anyo_'nyam | yadi milati yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak kathayeti yAvat || MoT_4,17.29 || ... saMsRtiSaNDaugho mitha: sammilati svayam | no vApi yadi tan ...

 

 

 

vasiShTha said

—

.

मलिनम् हि मनो_sवीर्यम् न मिथ: श्लेषम्_अर्हति ।

अयो_अयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

malinam hi mano_'vIryam na mitha: zleSam_arhati |
ayo_ayasi ca saMtapte zuddhe taptam tu lIyate ||

4|17|29||
*jd.29 - malinam hi manas avIryam na mitha: zleSam arhati  - x =  

ayo_ayasi ca saMtapte zuddhe taptam tu lIyate  - x.  

~vwv.761/4.17.29. The mind that is impure is powerless and indeed unfit for union mutually (with other minds). When iron is heated in iron (and purified), the heated (or melted) iron, on its part, adheres to (or is dissolved in) the pure one.

~sv.29-30 VASISTHA replied: shukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned shukra's mind which conjured up the expansion of such conditioning.

~m.29 Sri Vasista A strong and virile mind will not unite with a polluted mind. A pure metal only can mix with another pure metal.

~vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with the object of its thought, as a dirty and cold piece of iron, cannot join with a pure red-hot one, unless it is heated and purified from its dross.

*mo. malinam rAgAdi-mala-dUSitam | ata evAvIryam | mana: mitha: anyo_anyam | zleSam melanam | nArhati | kim iva | aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi lIyate ||MoT_4,17.30||

~VA. impure weak mind is unable to make connection (with pure mind?),
as redhot pure iron melts (with another melted pure iron?)

~AS: The resolution starts here. The resolution is that only purified minds can interact, a weak polluted one being incapable of the interaction. Thus, they only interrelate with each other.

 

 

 

चित्त-तत्त्वानि शुद्धानि संमिलन्ति परस्परम् ।

एक.रूपाणि तोयानि यान्त्य्_ऐक्यम् न_अविलानि हि ॥४।१७।३०॥

citta-tattvAni zuddhAni saMmilanti parasparam |

eka.rUpANi toyAni yAnty_aikyam na_avilAni hi ||

4|17|30||

zuddhAni citta-tattvAni - pure chitta-elements =

saMmilanti  - x =  

parasparam - respectively =

eka-rUpANi toyAni - identical waters =

yAnti aikyam - go together =

nAvilAni hi  - x.  

~vwv.761/4.17.30. The pure mind-principles mutually come together. Waters of the same nature (or quality of colour) become one; surely not those which are turbid.

~m.30 Two pure mind-stuffs can mix with each other. Two similar waters can mix not two of different nature/types.

~vlm.30. The pure mind and its pure thoughts, are readily united with one another, as the pure waters mix together into one body of the same kind, which the muddied water cannot do.

~sv.30-30 VASISTHA replied: shukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned shukra's mind which conjured up the expansion of such conditioning.

 

 

 

शुद्धिर्_हि चित्तस्य विवासनत्वम्

अभूत-संवेदनम् एक-रूपम् ।

तस्य_आशु शुद्ध्या भवति प्रबुद्धस्

तन्मात्र-युक्त्या परसङ्गम् एति ॥४।१७।३१॥

zuddhir_hi cittasya vivAsanatvam

abhUta-saMvedanam eka-rUpam |

tasya_Azu zuddhyA bhavati prabuddhas

tanmAtra-yuktyA parasaGgam eti ||

4|17|31||

*jd.31 - zuddhi: hi - for the pure = cittasya - of Affection = vi-vAsana-tvam – the clearing vAsanA conditioning = a=bhUta-saMvedanam - without saMvedana.Cognition = eka-rUpam - uniForm = tasya Azu - of that indeed = zuddhyA - w/ the pure = bhavati prabuddha: - becoming awake = tan-mAtra-yuktyA - w/ That.measure-yoke = para.saGgam eti - becomes adherence - attachment to another.

#parasaGga m. cleaving or adhering to (comp.) suzr.

~vwv.761/4.17.31. The purity of the mind is indeed desirelessness (or freedom from past mental impressions) and is of a single (or unchanged) nature. By the purity of that mind, one quickly becomes awakened (or enlightened). By that mere means, one attains to union with the Supreme Spirit.

~m.31 With a mind which is free of vAsanas and thus made pure, one can become enlightened and be united with the Supreme.

~vlm.31. Want of desire constitutes the purity of the mind, which is readily united with immaterial things of the same nature like itself. The purity of the mind conduces to its enlightenment, and these being united in one, leads it to the Supreme.

~sv.31 Only when the mind is totally purified of all conditioning does it regain its utter purity; that pure mind experiences liberation.

*moT. citta-zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi nizcaye | abhUtasaMvedana-Atma a siddha-padArtha-saMvedana-svarUpam | vivAsanatvam padArtha-viSaya-bhAvanÂkhya-saMskAra-rAhityam | ekam kevalam | cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat padam sthAnam | tasmAt | tasyA: zuddhe: heto: | prabudhya turyAkhyam bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya eka-upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 ||

*jd.31 - zuddhi: hi - for the pure = cittasya - of Affection = vi-vAsana-tvam – the clearing vAsanA conditioning = a=bhUta-saMvedanam - without saMvedana.Cognition = eka-rUpam - uniForm = tasya Azu - of that indeed = zuddhyA - w/ the pure = bhavati prabuddha: - becoming awake = tan-mAtra-yuktyA - w/ That.measure-yoke = para.saGgam eti - becomes adherence - attachment to another.

 

 

 

oॐm

 

 

 

 

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

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

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

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

 

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oॐm

 

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

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

 

 

 

 

y4017_1.nv18 Worlds within worlds

 

v.14::nv18::2100h. -tu- 51p/12Kwd/91KB// +2p/+0Kwd/+8KB ••

 

v.14::nv18::2100h. -tu- 51p/12Kwd/91KB// +2p/+0Kwd/+8KB •• v.14::nv18::1300h. -tu- 49p/12Kwd/83KB// +29p/+?Kwd/+14KB ••

v.13nv18- mn 1500h +20p=+51p - +8K =69K – ah+9!!=+15 / al+10=+9C° wrist recovery15 – High BUMP3

v.11nv01 - 31 zl. – 29 pp. - 61KB = 2p/13K v.110724 – 27 pp. - 31 zl. - 48KB = /2K v.110724 – 26 pp. - 31 zl. - 46KB =

v.100312 p27 —

v.090219 p15 - +2/.6 - A-328/27

v.070607 p 13 w 2917

[Jiva Das]

 

FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31

https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0

FM.4.1-FM.4.29

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FM.4.17 WORLDS WITHIN WORLDS 1.NV18

सर्ग ४.१७  

sarga 4.17

राम उवाच ।

rAma* uvAca |

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu-putrasya pratibhAsa~anubhUtita: |

यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥

yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
वसिष्ठ* उवाच ।

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati:_bhArgavasya na_anya.janma-kalaGkitA ||4|17|2||

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva~eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |

तत् सत्यम् उच्यते सा_एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA_eSA vimalA cit_udAhRtA ||4|17|3||

मnoनिर्मल.सत्त्व.आत्म यd भावयति यादृशम् ।

mana:nirmala-sattva.Atma yat bhAvayati yAdRzam |

तत् तथा_आशु भवty एव यथा.आवto भवेत् पयः ॥४।१७।४॥

tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet paya: ||4|17|4||

यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |

प्रत्येकम् अpy एवम् एव दृष्टाnto 'त्र भृगोः सुतः ॥४।१७।५॥

pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha~aGkura-patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खNDAs तथा_एव हि ॥४।१७।०६॥

sarveSAm bhUta-saGghAnAm bhrama-khaNDA:_tathA_eva hi ||4|17|06||

यd इदम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।

yat_idam dRzyate vizvam evam eva_akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥

pratyekamuditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||

न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।

na_astam eti na ca_udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया-मुग्धा_इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA-mugdhA_iva parijRmbhate ||4|17|8||

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra-khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna-saMkalpa.nagara-vyavahArA: parasparam |

पृथg यथा न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA_ete saMsRti-bhramA: | |4|17|10||

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara-vRndAni nabha:saMkalpa-rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna-dRzam vinA ||4|17|11||

पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।

pizAca-yakSa-rakSAMsi santi_evam.rUpakANi ha |

संकल्प.मात्र-देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca ||4|17|12||

एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca_ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa~Atmaka~AkArA mithyAsatyatva-bhAvina: ||4|17|13||

एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA_eva hi pare vidyate sarga-saMtati: |

न वास्तवी वस्तुता तु संस्थिता_एवम् अ.वस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA_evam a-vastuni ||4|17|14||

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।

pratyekam uditam vizvam evam eva mudhA_eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka-rUpeNa vasanta~eka.rasa* yathA ||4|17|15||

प्रथmo 'यम् स्व.संकल्पः प्रथाम् अभ्यागto यथा ।

prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |

तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥

tathA_ati-pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva~udara-sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

प्रतिभास.वशाd अस्ति न_अस्ति वस्तु.अवलोकनात् ।

pratibhAsa-vazAt asti na_asti vastu-avalokanAt |

दीर्घ.स्वpno जगj.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha-svapna: jagat-jAlam AlAnam citta-dantina: ||4|17|18||

चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।

cit-sattA_eva jagat-sattA jagat-sattA_eva cittakam |

एक.अभावाd द्वyor नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka~abhAvAt dvayo: nAza: sa* ca satya-vicAraNAt ||4|17|19||

शुद्धस्य प्रतिभाso हि सtyo भवति चेतसः ।

zuddhasya pratibhAsa: hi satya:_bhavati cetasa: |

प्रमार्जनाd इव मNer मलिनस्य_इह युक्तितः ॥४।१७।२०॥

pramArjanAt_iva maNe:_malinasya_iha yuktita: ||4|17|20||

चिरम् एक.दृढ.अभ्यासाc chuddhir भवति चेतसः ।

ciram eka-dRDha~abhyAsAt*zuddhi: bhavati cetasa: |

अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥

an-AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati_aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

प्रतिभास.आत्मनि जगty एते काल.क्रियाक्रमाः ।

pratibhAsa~Atmani jagati_ete kAla-kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

यादृg जगd इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk_jagat_idam dRSTam zukreNa pitR-zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva-koza.stham idam tat anena krama~uditam |

बीजेन_अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena_aGkura-patra.Adi-latA.puSpa-phalam yathA ||4|17|25||

जीvo यत् वासना.बddhas तd एव_अन्तः प्रपश्यति ।

jIva: yat_vAsanA-baddha: tat eva_anta: prapazyati |

स्वरूपम् च_अत्र दृष्टाnto दीर्घ.स्वpnas tv इदम् जगत् ॥४।१७।२६॥

svarUpam ca_atra dRSTAnta: dIrgha-svapna: tu_idam jagat ||4|17|26||

प्रत्येकम् उदितः_राम नूनम् संसृति.खण्डकः ।

pratyekam udita:_rAma nUnam saMsRti-khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya-nara-svapna-jAla-vat svAtmani sphuTa: ||4|17|27||

राम उवाच ।

rAma uvAca |

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti-khaNDa~utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावd वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||

वसिष्ठ उवाच ।

vasiSTha uvAca |

मलिनम् हि मno 'वीर्यम् न मिथः श्लेषम् अर्हति ।

malinam hi mana:_a-vIryam na mitha: zleSam arhati |

अyo 'यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta-tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि याnty ऐक्यम् न_आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||

शुddhir हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अ.भूत.संवेदनम् एक.रूपम् ।

a-bhUta-saMvedanam eka-rUpam | 
तस्य_आशु शुद्ध्या भवति प्रबुद्धः

tasya_Azu zuddhyA bhavati prabuddha:

तnमात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra-yuktyA parasaGgam eti ||4|17|31||

॥

 

 

 

 

oॐm

 

 

 

 

FM.4.17

 

WORLDS WITHIN WORLDS

 

RÂMA said–

 

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu-putrasya pratibhAsa~anubhUtita: |

यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥

yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
.

Lord.bhagavan pratibhAsa~anubhUti-tas – out of the projected experience

bhRgu-putrasya – of the son of the fiery.bhRgu yathA eSA – thus this

sa-phalA jAtA – with-fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

?

*Mo. oM | zrIrAma: pRcchati | he bhagavan | asya samanantaroktena vRttAntena varNitasya | bhRguputrasya | sA pratibhA tat nAnAyonigamanarUpam pratibhAnam | anubhUtita: anubhavAt heto: |  saphalA arthakriyAkhyaphalayuktA | jAtA | anyathA hi bhRgusambandhI svasambandhI vA samaGgAtApasaviSayo Hnubhava: na yukta: syAt_iti bhAva: | tathA tadvat | anyasya zukravyatiriktasya puruSasya | sA pratibhA saphalA kim katham | na bhavet | na hi svapne pratibhAtam svasmin gajAditvam pratyakSam anubhUyate || MoT_4,17.1 || ... yathAsya saphalA ...

RÂMA:

The luminous experience of the son of Bhrgu gave rise

to their effect. Why does this not happen likewise for others? 17.1

*m.1 O Bhagawan, the luminous ideations of Sukra, the son of Bhrigu, became fruitful. Why does it not happen to others?

*sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise as the wish of Sukra materialised in his ascent to heaven, etc. ?

*vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not attended with equal result, with that of the son of Bhrigu; (though one is given to the like reveries as the other).

* Lord.bhagavan pratibhAsa~anubhUti-tas – out of the projected experience bhRgu-putrasya – of the son of the fiery.bhRgu yathA eSA – thus this sa-phalA jAtA – with-fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

 

VASISHTHA said—

 

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati:_bhArgavasya na_anya.janma-kalaGkitA ||4|17|2||

.

O RAma, the body of Sukra was born of the pure (race of) Bhrigu and was not polluted by any other births.

iyam prathamam utpannA sA tanur brahmaNa: padAt*zuddhA jati: bhArgavasya na anya-janma-kalaGkitA

.

*vlm.2. Vasishtha replied:–The reason is, that the body of Sukra issued at first from the will of Brahma, and was born of the pure family of Bhrigu, without being vitiated by any other birth; (either prior to it or of a lower kind).

*sv.2 VASISTHA replied: Sukra's mind was pure, since that was his first embodiment; that mind was not loaded with the impurities of other previous embodiments.

*Mo. zrIvasiSTho 'trottaram kathayati | idamprathamam tatpUrvam | yata:_bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA nAnAyonipratibhAnaviSayA | buddhi: |  zuddhA pUrvajanmavAsanAnicayAkaluSitA | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa: na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||

 

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva~eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |

तत् सत्यम् उच्यते सा_एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA_eSA vimalA cit_udAhRtA ||4|17|3||

.

sarvaiSaNAnAm saMzAntau – zuddhacittasya yA sthiti: – tat satyam ucyate saiSA – vimalA cit_udAhRtA

.

*Mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati | cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam ucyate | sA eva vimalA cit_vimalA mati: |  udAhRtA | kim ca iyam eva zuddhA mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati | idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti vizeSa: || MoT_4,17.3 ||  ... | tat sattvam ucyate ...< Comm

*vlm.3. The purity of mind which follows upon subsidence of desires, is called its coolness, and the same is known as the unsullied state of the soul. (Nirmalátmá).

*vlm.p.3 The purity of mind which follows upon decreasing desires, is called its coolness, and the same is known as the stainless state of the soul.

sv.3 That mind is pure in which all cravings are in a state of quiescence.

The state of mind in which all kinds of desires are completely subsided, is called ‘Satyam' the true state. Such state is called pure consciousness.

 

मnoनिर्मल.सत्त्व.आत्म यd भावयति यादृशम् ।

mana:nirmala-sattva.Atma yat bhAvayati yAdRzam |

तत् तथा_आशु भवty एव यथा.आवto भवेत् पयः ॥४।१७।४॥

tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet paya: ||4|17|4||

.

mana:nirmala-sattva.Atma - the immaculate Mind sattva.Atma

yat bhAvayati - which is made.to.become yAdRzam - in which way

tat - that.one - tathAzu bhavati eva - soon becomes thus

yathA.Avarta:_ bhavet paya: - as water becomes a whirlpool

.

*vlm.p.4 Whatever the man of a pure and contrite spirit thinks in his mind, the same comes to take place immediately, like the turning of seawater turns into an eddy.

*sv.4 Whatever that pure mind wishes, that materialises.

*Mo. vizeSaNenoktvA sAmAnyena kathayati ~ mano nirmalasattvAtma... / … yathAvarto arNave ambhasa: // Mo. 4,17.4 // nirmalasattvAtma pUrvazlokokta-nirmalasattvasvarUpam | mana: | yat yAdRzam yena prakAreNa yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat_vastu | Azu tathA tena prakAreNa yuktam | bhavati | tat_vastu ka iva | Avarta: iva | yathA arNave sthita: ambhasa: Avarta: sadya: anyaprakArayukto bhavati | tathety artha: || MoT_4,17.4 ||

यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |

प्रत्येकम् अpy एवम् एव दृष्टाnto 'त्र भृगोः सुतः ॥४।१७।५॥

pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

.

yathA bhRgu-sutasya eva - as of the son of bhRgu the Fiery too =

vibhrama: protthita: svayam - confusion sprung spontaneously =
pratyekam apy evam eva - in others too so indeed =

dRSTAnta: atra bhRgo: suta: - the example here of the son of bhRgu =

.

*m.5 Just as the illusions woven by Bhrigu's son, these deformations and such designs occur in every person. The example for this is Sukra.

*vlm.p.5 As the errors of various wanderings occurred to the mind of zukra, so it_is with everybody, as bhRgu’s son is an example.

*vlm.5. As the errors of various wanderings, occured to the mind of Sukra; so it_is with every body (from his observation of the world), as it_is instanced in the case of Bhrigu's son.

*sv.5 What happened in this respect to Sukra is possible for everyone else.

*MoT ... ¶ anena vRttAntena siddham svamanISitam kathayati — ...sutasyaiSa vibhrama: prodita: svayam ... // Mo. 4,17.5 // yathA bhRgusutasya eSa: samanantarokta: | vibhrama: nAnAyonipratibhAsarUpo vibhrama: | svayam svabhAvena | prodita: prAdurbhUta: | evam eva tathaiva | pratyekam pratipuruSam | udeti | sarve eva svamana:pratibhAsarUpam eva jagat pazyantIti bhAva: | asyArthasya dRDhIkaraNArtham punar api zukrasya dRSTAntatvam kathayati dRSTAnto Htreti ||MoT_4,17.5||> Comm

* yathA bhRgu-sutasya eva - as of the son of bhRgu the Fiery too = vibhrama: protthita: svayam - confusion sprung spontaneously = pratyekam apy evam eva - in others too so indeed = dRSTAnta: atra bhRgo: suta: - the example here of the son of bhRgu =

 

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha~aGkura-patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खNDAs तथा_एव हि ॥४।१७।०६॥

sarveSAm bhUta-saGghAnAm bhrama-khaNDA:_tathA_eva hi ||4|17|06||

.

the seed leads to the shoot and leaf and tree;–and we hold the wonder

of all the vast_variety of things in their various states

. 

bIja-stha~aGkura-patra_Adi – seed-within-shoot-leaf-&c

yathA svam camat-kurute – as one experiences wonder in oneself

sarveSAm bhUta-saGghA-nAm – of all being-groups

bhrama-khaNDa: – errancy-states tathA eva hi – just so also

.

*vlm.6. As the serum contained in the seed, developes itself in the shoots and leaves; so the mind evolves in all the forms which are contained therein.

*sv.6 The world exists in each jiva in a seed state and becomes manifest like the tree sprouting from the seed.

*MoT. bIjastha~aGkura-patra_Adi svam camat-kurute yathA | sarveSAm bhUta-saGghAnAm – bhrama-khaNDa: tathA eva hi = > brahmakhaNDA bhrAnti-kRta-dvaita-vibhAgA: | | etad eva nAnA-dRSTAntai: sugamam karoti | yathA bIjasya svam na tv anya-bIja-sAdhAraNam | aGkura-pattrAdi | camat-kurute ucchUnatA-rUpam Anandam karoti | hi nizcaye | sarveSAm bhUta-saGghAnAm bhUta-samUhAnAm | sva: ananya-sAdhAraNa:_bhrama-SaNDa: jagad-rUpa:_bhrama-SaNDa: | tathaiva camat-kurute nAnAsvAdasaukhyam karoti | sAdhAraNatvena bhAsamAno 'py ayam saMsAra: pratyekam bhinna eveti bhAva: ||MoT_4,17.6 || bIjasyAGkurapattrAdi ... bhramaSaNDas ... } ||

*bIja-stha~aGkura-patra_Adi – seed-within-shoot-leaf-&c yathA svam camat-kurute– as one experiences wonder in oneself sarveSAm bhUta-saGghA-nAm – of all being-groups bhrama-khaNDa: – errancy-states tathA eva hi – just so also

 

यd इदम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।

yat_idam dRzyate vizvam evam eva_akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥

pratyekam uditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||

.

Whatever is known.to.be the universe and so too this entire world - pratyekamuditam - separately arisen - mithyA - falsely/in.vain-  mithyA_eva_astam upaiti ca - and falsely too comes to setting

.

yat_idam dRzyate vizvam - whatever this is see/known as universe - evam eva_akhilam jagat  - so indeed the entire world - pratyekamuditam - separately arisen - mithyA - falsely/in.vain-  mithyA_eva_astam upaiti ca - and falsely too comes to setting

.

*vlm.7. Whatever forms of things are seen to exist_in this world, are all false appearances; and so are their disappearances also, (mere creations of the mind).

*sv.7 The world is thus falsely fancied by each individual.

*Mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye | evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt | satya-bhUta~udaya~astamaya-viSayatvAyogAd iti bhAva: ||MoT_4,17.7 ||

 

न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।

na_astam eti na ca_udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया-मुग्धा_इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA-mugdhA_iva parijRmbhate ||4|17|8||

.

na_astam eti na ca_udeti jagat kimcana kasyacit | bhrAnti.mAtram idam mAyA-mugdhA_iva parijRmbhate

.

= nAstam eti na-ca udeti jagat kimcana kasyacit | bhrAnti-mAtram idam mAyA-mugdhA iva parijRmbhate = > paramArthadRzA ... ¶ idam jagat | mAyA mAyArUpam ||  MoT_4,17.8 || ... mAyA mudhaiva parijRmbhate < Comm

nAstam eti –

na-ca udeti – nor arises

jagat kimcana kasyacit –

idam bhrAnti-mAtram– this is errancy-only

mAyA-mugdhA iva –

parijRmbhate

This world is neither born nor will disappear even by a remote chance. It_is all perplexity which swells with a yawn like a self-conceited artless woman.

8. Nothing appears or disappears to any one in this world, but

error and aerial phantasms; that show themselves to those that

are bewitched by this magic scene of the world.

*sv.8 The world neither arises nor sets; all this is nothing but the fancy of the deluded mind.

 

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra-khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

.

yathA sampratibhAsa-stha: – svayam saMsAra-khaNDaka: – tathA teSAm sahasrANi – thus of them thousands mithyA dRSTAni santi hi

.

*Mo. yathA asmatpratibhAsastha: sa: ayam sarva-indriya~atIta-cinmAtra-rUpatva-inendriya~atIto 'pi san idantayA sphurita: saMsAraSaNDa: asti | tathA teSAm saMsAraSaNDAnAm | sahasrANi santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho HdRSTAnIti | mitha: anyoHnyam | adRSTAni darzanaviSayatAm na nItAni || MoT_4,17.9 || yathAsmatpratibhAsastha: so'yam ... mitho 'dRSTAni …

*m.9. The way we see the world and its aspects, in the same way it appears to the falsified perceptions of millions of others.

*vlm.9. As it_is our notion of this part of the world, which presents its form to our view; so the appearance of thousands of such worlds in the mind, is mere ideal; and as false as the show of a magic-lantern.

*sv.9 Within each one there is a fancy world.

 

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna-saMkalpa.nagara-vyavahArA: parasparam |

पृथg यथा न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA_ete saMsRti-bhramA: | |4|17|10||

.

Dream-concept.city-vyavahArA:

parasparam

pRthag

yathA na dRzyante

as they are not see/known

thus they are saMsAric delusions

.

*m.10 Just as one cannot see the cities-in-dream of another person, these world-perplexities are not mutually visible.

*vlm.10. As the sights in our dream, and the images of our imagination, are never apart from our minds; and as they cannot show themselves to the view of others; such is our erroneous conception of the world (confined within ourselves).

*sv.10-11 Even as one's dreams are unknown to others, one's world is unknown to others.

*mo. yathA_anyasya svapna.Adi anya: na_anubhavati tathA_anyasya saMsAram anya: na_anubhavati_iti piNDa~artha: | nanu katham sargAnAm prati.puruSam bheda: iti cet | na | ekasmin_eva vastuni puruSa-bhedena heyatva~upAdeyatva=darzanAt ||4|17|

 

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara-vRndAni nabha:saMkalpa-rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna-dRzam vinA ||4|17|11||

.

evam nagara-vRndAni so multitudes of cities

nabhas-saMkalpa-rUpiNi Sky.conceptual forms santi being

tAni na dRzyante those are not see/known

mithyAjJAna-dRzam vinA with knowledge of their falsity

.

*sv.11-11 Even as one's dreams are unknown to others, one's world is unknown to others.

*m.11 Thus the multitudes of cities which are like mental conceptions do not appear to be unreal or illusory unless one has knowledge of reality.

*vlm.11. So are all places and things but_imaginary ideas, and show themselves as real objects, to the purblind sight of the ignorant only.

*Mo. ... nabha:saMkalpa-rUpiNAm / … mitho jJAna-dRzam vinA // Mo. 4,17.11 // upasaMhAram karoti evam nagara-vRndAni nabha:-saMkalpa=rUpiNAm / santi tAni na dRzyante mitho jJAna-dRzam vinA // Mo. 4,17.11 // evam sati | nabhasi ya: saMkalpa: purAdi-saMkalpa: | tadvat rUpam yeSAm | tAdRzAnAm nagarANAm vRndAni samUhA: |  santi | samAse upasarjanI.bhUtasya nagara-padasya vizeSaNa-dAnam ArSam | tai: nagara-vRndai: tAni nagara-vRndAni | jJAna-dRzam vinA cinmAtra-jJAna_AkhyAm dRSTim vinA | mitha: anyonyam | na dRzyante na_anubhUyante | jJAna-dRzA tu dRzyante eva | ata eva_aham tAn pazyAmi tvam na pazyasi_iti bhAva: ||MoT_4,17.11 ||
 

पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।

pizAca-yakSa-rakSAMsi santi_evam.rUpakANi ha |

संकल्प.मात्र-देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca ||4|17|12||

.

pizAca-yakSa-rakSAMsi santi evam.rUpakANi ha saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca

.  

Pishâcha.Cannibals, yakSha.Warders, rAkShasa.Ogres

existing in forms that are conceptual modes of body

made of pleasure & pain

.

*m.12 Pisachas and Yaksas exist as such in such forms. They have fanciful bodies conceived by mind. They are subject to intense happiness and grief.

 

एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca_ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa~Atmaka~AkArA mithyAsatyatva-bhAvina: ||4|17|13||

.

evam eva vayam ca ime sampannA - raghunandana - sva~saMkalpa_Atmaka_AkArA mithyAsatyatva-bhAvina: -

.

*Mo. svasminn apy etadrUpatvam evAtidizati ~ ... / ... mithyAsatyatva-bhAvitA: // Mo. 4,17.13 // mithyAsatyatve svasatyatAyAm | bhAvitAr bhAvanAyuktA: | |MoT_4,17.13 ||
*m.13 O RAma, we all possess such bodies which are self conceived. We feel them to be real while they are false and unreal.

*vlm.13. Thus have we all become, like the dreaming son of Bhrigu; to understand the false creations of our imagination, as sober realities.

*sv.13 Even so have we come into being, O Rama, out of pure thought-force, and consider the false to be real.

 

एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA_eva hi pare vidyate sarga-saMtati: |

न वास्तवी वस्तुता तु संस्थिता_एवम् अ.वस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA_evam a-vastuni ||4|17|14||

.

evam.rUpA eva hi pare vidyate sarga-saMtati: na vAstavI vastutA tu saMsthitA evam avastuni

.

*Mo. evam stokam vizeSeNoktvA punar api sAmAnyena kathayati ~ ... hi pare vartate sarga-saMsRti: / na vAstavI vastutas tu saMsthiteyam avastuni // Mo. 4,17.14 //evamrUpA pratibhAsarUpA | pare uttIrNe cinmAtre | sargeti nAmadheyA saMsRti: sargasaMsRti: |  na vAstavI asatyarUpA | tu pakSAntare | vastuta: paramArthata: | iyam sargasaMsRti: |  avastuni zUnye | sthitA bhavati | vastutvena sthite cinmAtre avastubhUtasargAdhAratvAyogAt ||4|17| MoT_4,17.14 ||
*m.14 In the same way and form, all creations arise in the Supreme. They are not real. In unreal, false things, there can be no reality (and truth)

*vlm.14. So the creation of the world, and all created things, are situated (pictured) in the mind of Brahmá; and make their repeated appearance, as the phantoms of a phantasmagoria before him.

*sv.14 Such indeed is the origin of creation in the infinite consciousness.

evamrUpaiva hi pare vidyate sargasaMtati: |
 

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।

pratyekam uditam vizvam evam eva mudhA_eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka-rUpeNa vasanta~eka.rasa* yathA ||4|17|15||

.

pratyekam uditam - separately arisen - vizvam evam eva - the universe so indeed -  mudhA_eva hi - false indeed so.it.is - vana-gulmaka-rUpeNa - by/with forest.bush-form - vasanta~eka.rasa* yathA -  

.

*m.15 Just as one essence and sap runs through a tree and its flowers and fruit, in very one (mind) a universe exists purposely and falselessly.

*vlm.15. All things appearing unto us, are as false as these phantoms; and they proceed from the mind of Brahmá, as the varieties of trees and shrubs, are produced from the same sap of the vernal season. (The one is the source of many).

*Mo. pUrvoktanyAyena siddhasya svAbhISTasyopasaMhAram karoti  pratyekam uditam vizvam evam eva mudhaiva hi /  navagulmakarUpeNa vAsantikaraso yathA // Mo.4,17.15 // evam pUrvoktaprakAreNa | vAsantikarasa: vasantasambandhI rasa: ||MoT.4,17.15 ||
*sv.15 Materiality is not factual though it_is perceived in emptiness.

 

प्रथmo 'यम् स्व.संकल्पः प्रथाम् अभ्यागto यथा ।

prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |

तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥

tathA_ati-pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||

.

prathama: ayam sva.saMkalpa: – this first self-conception

prathAm abhyAgato yathA – as it becomes outspread

tathA ati-pAramArthena – thus in the very highest sense

dRSThena ittham vibhAvyate – by perception it_is thus manifest

.

*vlm.p.16 Considered from a philosophical viewpoint, it will be found that the will or desire of each person produces the objects of his desire.

< … || ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhenettham ... // Mo. 4,17.16 // ayam prathama:_brahmaNa: tat pUrvatvena utthita: | sva.saMkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: | yathA ittham anena prakAreNa | dRDhena ^avicalatA | atipAramArthyena ^atiparamArthabhAvena | vibhAvyate nizcIyate | janair iti zeSa: || MoT_4,17.16 |

*sv.16 Everyone thus fancies his own world; when this truth is realised, the world thus fancied comes to an end.

 

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva~udara-sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

.

pratyekam uditam cittam – The singly arisen affection

sva-svabhAva~udara-sthitam – based on your own self-becoming source ??? —

idam ittham samArambham – this thus arisen —

jagat pazyan vinazyati – world seeing/becoming is destroyed

. 

*Mo. … || ... svasya sva-bhAvA: ... ¶ sva: AtmIya: | svabhAva: cinmAtrAkhyam svarUpam | tasyodare udara ivodare | na tu sAkSAd udare | sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam | cittam | ittham samArambham dRzyamAna^Arambh-ayuktam | idam jagat pazyat anubhavat | vinazyati svarUpa-parAmarzAt bhrazyatIty artha: ||MoT_4,17.17 ||

*m.17 When it_is perceived that this world and its various initiatives are in the womb of everyone's mind, then the world dissolves (out of appearance).

*vlm.17. Every body beholds everything in the world, according to the nature of the thoughts in his mind, and then perishes with his wrong view of it.

*AS. It means: “in the belly of one's natural tendency” The implication is that everybody's Chitta naturally arises and this leads to the formation of the world as we know it. The last phrase states that whoever see this, manages to destroy the illusion.

*sv.17 This world exists only in appearance or imagination and not because one sees the material substances.

 

प्रतिभास.वशाd अस्ति न_अस्ति वस्तु.अवलोकनात् ।

pratibhAsa-vazAt asti na_asti vastu-avalokanAt |

दीर्घ.स्वpno जगj.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha-svapna: jagat-jAlam AlAnam citta-dantina: ||4|17|18||

.

pratibhAsa-vazAd asti – It_is by force of PratibhAsa Reflexion —

na asti vastu-avalokanAt – it_is not from substantial appearance — 
dIrgha-svapna: – a long dream —

jagaj-jAlam – the world-net —

AlAnam citta-dantina: – is like a fetter to the elephant Chitta.

< … ... / dIrgha: svapno ... // Mo. 4,17.18 // pratibhAsavazAt | na hi asata: pratibhAsa: yukta iti bhAva: | vastvavalokanAt paramArthAvalokanAt | na hi samyagjJAnena jagat tiSThati | jagajjAlam ka: | dIrgha: svapna: ||MoT_4,17.18 ||

*sv.18 It_is like a long dream or a juggler's trick. It_is the post to which the mind-elephant_is tied.

*m.18 This world ‘is' and ‘is not' because of some reflective action. This world web is a long dream. It_is the anchor of the elephant of mind.

*vlm.18. It_is in its ideality, that anything appears as existent, which in reality is inexistent, though it_is apparent to sight. The existence of the world, is as that of a lengthened dream, and the visible world is a wide spread snare of the mind, like fetters at the feet of an elephant. This world exists only in appearance or imagination and not because one sees the material substances. It_is like a long dream or a juggler's trick. It_is the post to which the mind-elephant_is tied. (The world is existent_in the ideal, but_inexistent_in its apparent real and visual form. It_is a network of the mind, like a longspun dream, and binds it as fast as fetters at the feet of an elephant).

 

चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।

cit-sattA_eva jagat-sattA jagat-sattA_eva cittakam |

एक.अभावाd द्वyor नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka~abhAvAt dvayo: nAza: sa* ca satya-vicAraNAt ||4|17|19||

.

cit-sattA eva jagat-sattA – jagat-sattaiva cittakam - eka~abhAvAt dvayo: / ka.bhAva~advayo: nAza: – sa ca satya-vicAraNAt –

< ... tarhi jagati ... ¶ tat ekAbhAva: | satya-vicAraNAt satya-vicArAt ||  MoT_4,17.19 | *var. Samvid, a1900, <cittasattaiva hi jagaj... > Comm

*sv.19 The mind is the world, the world is the mind;

*m.19Existence of mind implies existence of world. Existence of world is existence of mind. If one is absent, the other is destroyed. This can be realized through inquiry into truth.

*vlm.19 The reality of the world depends upon the reality of mind, which causes the world to appear as real. The loss of the one, destroys them both; because neither of them can subsist

without the other.

 

शुद्धस्य प्रतिभाso हि सtyo भवति चेतसः ।

zuddhasya pratibhAsa: hi satya:_bhavati cetasa: |

प्रमार्जनाd इव मNer मलिनस्य_इह युक्तितः ॥४।१७।२०॥

pramArjanAt_iva maNe:_malinasya_iha yuktita: ||4|17|20||

.

Mind becomes real as the luminous reflection of that Pure Supreme. When a dusty diamond is cleaned it becomes lustrous.

zuddha-sya prati-bhAsa: hi

satya:_bhavati cetasa:

iva maN-e: pramArjanAt -

like a maNi.Gem after cleansing

malina-sya –

of impurity

iha yuktita: - .

*vlm.20. The pure mind has the true notions of things, as the gem polished from its dross, receives the right reflection of every thing, (or) reflects the true image of every thing.

*sv.20 when one is realised as not true, both of them vanish!

*mo. zrIrAma-kRtasya praznasya_uttaram anusmarati | atra dRSTAntam Aha niSkalaGka iti | niSkalaGke malarahite ||4|17| MoT_4,17.20 ||4|17| ... cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA> Comm

#pramArjana n. the act of rubbing off, wiping off suzr.; (<azru-p-, the wiping away or drying of tears, consoling mbh. r. hariv.; weeping mbh.); causing to disappear, removing kAvyAd.

#malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.) yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat. &c.

 

चिरम् एक.दृढ.अभ्यासाc chuddhir भवति चेतसः ।

ciram eka-dRDha~abhyAsAt*zuddhi:_bhavati cetasa: |

अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥

an-AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||

.

ciram for long

eka-dRDha~abhyAsAt thru firm practice of the One

zuddhi: bhavati

cetasa: anAkrAntasya

saMkalpai: –

pratibhA udeti cetasa: projection arises from chetas.Affectivity

.

*m.21 By constant persevering practice mind becomes pure and clean. When it_is not seized by ideations and determinations, mind becomes lustrous.

*vlm.21. The mind is purified by its habit of fixed attention to one particular object; and it_is the mind undisturbed by desires, that receives the true light and reflexion of things.

*Mo. ... anyenAnAhRtasyAnyo guNo 'vazyam vivardhate / ... // Mo. 4,17.21 // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati anAkrAntasyeti | pratibhA pratibhAsa: | udeti saphalatvena prAdurbhavati || MoT_4,17.21 ||
*sv.21 When the mind is purified it reflects the truth, and the unreal world-appearance vanishes.

#kram - #Akram - #AkrAnta‑ - #anAkrAnta‑ - unassailed, unassailable • #anAkrAntA - the Prickly Nightshade—solanum torvum, also known as turkey berry, shoo-shoo bush, susumber & boo) +

 

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati_aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

.

in/when

suvarNa

na sthitim yAti

in/when *malavat - dirt/filth\menses-

aMzuke yathA  

ekA dRSTi:

sthitim yAti

na mlAne

cittake tathA 

.

na sthitim yAti - not to a condition coming -  

.

*m.22 An unclean robe cannot display a golden hue. Similarly an impure mind cannot attain the state of pointed attention.

*vlm.22. As the gilding of gold or any brilliant colour, cannot stand on base metal or on a piece of dirty cloth, so it_is impossible for the vitiated mind, to apply itself intensely to any one particular object.

*Mo. suvarNa: zobhana: zuklAdivarNa: | mlAne saMkalpa-rUSite ||4|17| MoT.4,17.22 ||
*sv.22 The mind is purified by persistent contemplation of truth.

 वर्ण् #varN -  ##varN - (rather Nom. fr. #varNa) cl.10. P. - varNayati - (m.c. also #varNayate • aor. #avavarNat • inf. #varNayitum. or #varNitum), - to paint, colour • to picture, write, explain • to regard, consider • to spread, extend mbh • to praise, extol: - Pass. - varNyate - (aor. #avarNi), to be coloured or described &c. - y2017.014 +

 वर्ण् #varNa- #suvarNa - gold + #sauvarNa - adj. (-र्णी f) - Golden +  sauvarNam -र्णम् Gold. #varNa-sthAna ••   n. - the place or organ of utterance of any sound or letter (eight_in number, as "the throat "&c • see under #sthAna) + 

 

RÂMA asked–

 

प्रतिभास.आत्मनि जगty एते काल.क्रियाक्रमाः ।

pratibhAsa~Atmani jagati_ete kAla-kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

.

pratibhAsa~Atmani jagati – in a Self-projection world

ete kAla-kriyA-kramA: - these works in the course of time =

sodayAstamayA - with their rising and setting =

jAtA: katham zukrasya cetasa: - how are they born in the affective space of Shukra.Bright

?

O, Sage, how did a world which is luminous reflection in mind attain the time-related succession of events like setting and rising?

*vlm. 23. Ráma asked:–Will you tell me sir, in what manner the mind of Súkra, received the reflexion of the shadowy world, and its temporaneous movement_in itself, and how these fluctuations rose and remained in his mind?

*vlm. 23 The way this world is perceived, according to ancestral scriptures, the same way it_is abiding in his mind. It_is like a peacock in a peacock egg.

*MoT. zrIrAma: pRcchati | pratibhAsAtmani jagati sphuritAnAm kAlakriyAkramANAm sodayAstamayatvam na yuktam | tac ca zukracetasa: katham jAtam iti bhAva: ||4|17| MoT_4,17.24 ||4|17| pramArjanAd iva maNes tAmrasyeva ca yuktita: / ciram ekadRDhAbhyAsAc chuddhi: bhavati cetasa: // Mo. 4,17.23 // ekasmin samyagjJAnAdau | ya: dRDhAbhyAsa: nairantaryeNa taccintanam | tasmAt ||4|17| MoT_4,17.23 ||

*sv.23 RÂMA asked: How did the succession of births, etc., arise in the mind of Sukra?

 

VASISHTHA said—

 

यादृg जगd इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk_jagat_idam dRSTam zukreNa pitR-zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

.

yAdRg jagad idam dRSTam zukreNa pitR-zAstrata: tAdRk kasya sthitam cet te mayUrANDe mayUravat

.

*vlm. 24. Vasishtha said:–In the same manner as Súkra was impressed with the thoughts of the world, from the lectures of his father; so did they remain in his mind, as the future peacock resides in the egg.

*Mo.… zukreNa pitR-mAtRta: / tAdRk tasya sthitam citte mayUrANDe mayUravat // Mo. 4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat | yathA mayUrANDe mayUra: asti | tathety artha: ||4|17| MoT_4,17.25 ||
*sv.24-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 Sri Vasista: The way this world is perceived, according to ancestral scriptures, the same way it_is abiding in his mind. It_is like a peacock in a peacock egg.

 

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva-koza.stham idam tat anena krama~uditam |

बीजेन_अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena_aGkura-patra.Adi-latA.puSpa-phalam yathA ||4|17|25||

.

svabhAva-koza-stham idam – nature-sheath-situate this [being] —

tad anena – that by this —

krama

~udita - arisen-m bIjena – progressively by the seed —

aGkura-patra_Adi-latA-puSpa-phalam yathA – like sprout-leaf-&c-vine-flower-fruit —

*Mo. … || svabhAva-kozAt svaditam … // Mo. 4,17.26 // tata: anena zukreNa | tat citta-stham jagat | svabhAva-kozAt citta-rUpa: ya: svabhAva: | tad-rUpAt kozAt | krama^uditam sat svaditam AsvAda-viSayI-kRtam | atra dRSTAntam Aha bIjena^iti ||MoT_4,17.26 ||

*sv.25-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 This world is in a natural sheath of That (Supreme). From that_it emerges gradually. It_is like a sprout and its fruits and flowers in a seed.

*vlm.25. It_is also naturally situated in the embryo of the mind, of every species of living being, and is gradually evolved from it, in the manner of the shoots and sprouts, and leaves and flowers of trees, growing out of the seed.

*

svabhAva-koza-stha

क्रम् #krama - m. step, course, way; regular progress, order, succession; cause or reason of (gen. or ---); also = {kramapATha}. -- {krama} (---) & {kramatas} in due order, successively, gradually. {krameNa} & {kramAt} the same+according to +

 

जीvo यत् वासना.बddhas तd एव_अन्तः प्रपश्यति ।

jIva: yat_vAsanA-baddha: tat_eva_anta: prapazyati |

स्वरूपम् च_अत्र दृष्टाnto दीर्घ.स्वpnas tv इदम् जगत् ॥४।१७।२६॥

svarUpam ca_atra dRSTAnta: dIrgha-svapna: tu_idam jagat ||4|17|26||

.

jIva: yat_vAsanA-baddha: tat eva_anta: prapazyati | svarUpam ca_atra dRSTAnta: dIrgha-svapna: tu_idam jagat -  

.

jIva: – The living Living.jIva —

yad vAsanA-baddha: – which is bound by vAsanAs —

tad eva – that alone —

anta: prapazyati – beholds within —

svarUpam ca atra dRSTAnta: – its own nature here being the examplar — or its nature here is post-perceptual —

dIrgha-svapnas tv idam jagat – for a long dream is this world —

Siva is bound by vAsanAs. He sees in himself everything determined by those vAsanAs. The best example for this is one's own body (seen in a dream). World is a long dream (of such kind)

< … || nanu katham atra svapna: dRSTAnta: asti^iti | atra^Aha dIrgha-svapna eva^iti | dIrghatvam ca^atra cira-pratibhAsa-vazAj jJeyam || MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ...> Comm. —

*sv.26-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

26. Every body sees in his mind, what_its heart desires to

possess, as it_is in the case of our prolonged dreams.

jIvo yadvAsanAbaddhastadevAnta: prapazyati |

svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||

jIvo yadvAsanAbaddhastadevAnta: prapazyati |

svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||

 

प्रत्येकम् उदितः_राम नूनम् संसृति.खण्डकः ।

pratyekam udita:_rAma nUnam saMsRti-khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya-nara-svapna-jAla-vat svAtmani sphuTa: ||4|17|27||

.

pratyekam udita: – 

separately arisen —

, rAma, – 

nUnam – 

indeed —

saMsRti-khaNDaka: – 

is each cyclic fragment —

rAtrau – 

at night —

sainya-nara-svapna-jAla-vat – 

military-man-dream-trap-like —

svAtmani sphuTa: – 

in himself flashing

in everyone these world-fragments arise. It_is like the many armies seen in one's dream.

*MoT. … yathA sainya-sthA narA... ¶ rAtrau hi sainya-nara-svarUpam svapna-jAlam pratyekam pRthag | udeti ||MoT.4,17.28 || ... rAma nanusaMsAraSaNDaka: ...

*sv.27-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in the mind of every body; in the same manner, as it appears in the mind in a dream at night.

.

 

RÂMA said–

 

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti-khaNDa~utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावd वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||

.

eSa saMsRti-khaNDa~utthau mitha: sa* milati svayam no vA milati tat_me tvam yathA vat_vaktum arhasi = > nanv eva sati ... ¶ zrIrAma: pRcchati | eSa: saMsRtiSaNDaugha: svayam svabhAvena | mitha: anyoHnyam | yadi milati yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak kathayeti yAvat ||  MoT_4,17.29 || ... saMsRtiSaNDaugho mitha: sammilati svayam | no vApi yadi tan ...<

*vlm.28 A strong and virile mind will not_unite with a polluted mind. A pure metal only can mix with another pure metal.

and purified from its dross.

eSa saMsRti-khaNDa~uttha~u – what_is sprung from Samsara

mitha: sa* >mil-ati svayam –

na~u vA >milati tat_me –

tvam yathA vat arh-asi vaktum – you accordingly should tell me

RÂMA:

O Sage, please tell me the truth as it_is. Will these world-fragments mix with each other or remain separate?

28. Ráma said:–But tell me sir, whether the thought and

the things thought of, simultaneously meet themselves in the

mind of the thinker; or it_is the mind only that thinks of the

object which is never met with by it.

*sv.28-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

VASISHTHA said—

 

मलिनम् हि मno 'वीर्यम् न मिथः श्लेषम् अर्हति ।

malinam hi mana:_a-vIryam na mitha: zleSam arhati |

अyo 'यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
.

*mo. zrIvasiSTha uttaram Aha... / ayo 'yasIvAsantapte zuddhe tapte tu lIyate // Mo. 4,17.30 // hi nizcaye | malinam rAgAdi-mala-dUSitam | ata evAvIryam | mana: mitha: anyo'nyam | zleSam melanam | nArhati | kim iva | aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi lIyate || MoT_4,17.30||

*sv.29-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m. A strong and virile mind will not_unite with a polluted mind. A pure metal only can mix with another pure metal.

*vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with the object of its thought, as a dirty and cold piece of iron, cannot join with a pure red-hot one, unless it_is heated and purified from its dross.

 

चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta-tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि याnty ऐक्यम् न_आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||

.

= citta-tattvAni zuddhAni saM>milanti parasparam – eka-rUpANi toyAni yAnti aikyam nAvilAni hi =

* Mo. 4,17.31 // ... nAbilAni...  

zuddhAni citta-tattvAni – pure Chitta-elements

saM>milanti –

parasparam – respectively

eka-rUpANi toyAni – identical waters

yAnti aikyam – go together

nAvilAni hi

*m.30 Two pure mind-stuffs can mix with each other. Two similar waters can mix not two of different nature/types.

*vlm.30. The pure mind and its pure thoughts, are readily united with one another, as the pure waters mix together into one body of the same kind, which the muddied water cannot do.

*sv.30-30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

शुddhir हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अ.भूत.संवेदनम् एक.रूपम् ।

a-bhUta-saMvedanam eka-rUpam | 
तस्य_आशु शुद्ध्या भवति प्रबुद्धः

tasya_Azu zuddhyA bhavati prabuddha:

तnमात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra-yuktyA parasaGgam eti ||4|17|31||

.

zuddhi: hi cittasya –

vi-vAsana-tvam – the absence of conditioning

abhUtasaMvedanam –

eka-rUpam – uni-form
tasya Azu – of that_indeed

zuddhyA –

bhavati prabuddha: – becomes awake

tan-mAtra-yuktyA –

parasaGgam eti

< ... ¶ citta-zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi nizcaye | abhUtasaMvedana_Atma a siddha-padArtha-saMvedana-svarUpam | vivAsanatvam padArtha-viSaya-bhAvanÂkhya-saMskAra-rAhityam | ekam kevalam | cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat padam sthAnam | tasmAt | tasyA: zuddhe: heto: |  prabudhya turyAkhyam bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya eka~upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 || > Comm

<CG: >

... tasyA: suSuptAtmapadAt prabudhya tanmAtra... < Comm

=

parasaGga m. cleaving or adhering to (comp.) suzr.

*m.31 With a mind which is free of vAsanas and thus made pure, one can become enlightened and be united with the Supreme.

*vlm.31. Want of desire constitutes the purity of the mind, which is readily united with immaterial things of the same nature like itself. The purity of the mind conduces to its enlightenment, and these being united in one, leads it to the Supreme.

*sv.31 Only when the mind is totally purified of all conditioning does it regain its utter purity; that pure mind experiences liberation.

 

.

oॐm

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

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+++

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॥

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Enquiry the highest wisdom, and Peace the highest enjoyment.

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सर्ग ४.१८

sarga 4.18

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtman*a:* |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti-pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva-jAtasya suSuptatvAt anantaram ||4|18|2||

प्रवृत्ति.भा*जः**_**ये* जीवाः ते त*न्.मा*त्र.प्रदर्शिनः ।

pravRtti-bhAj*a:_y*e *jIvAs te* ta*t.m*Atra-pradarzin*a:* |

त*न्.मा*त्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

ta*t.m*Atra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग*.**ज*ल.आशयाः ।

tanmAtraikya-praNAlena citrA: sarga-jalAzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti* ca_abh*it*a:* ||4|18|4||

के.चित् पृथक्.स्थिति.गताः पृथ*g **ए*व लयम् गताः ।

ke.cit pRthak.sthiti-gatA: pRthak_eva layam gatA: |

के.चित् मिथः सम्मिलिता जग*d.**गु*ञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat-guJjA sthita.akSatA ||4|18|5||

जग*त्**_**गु*ञ्जा.सहस्राणि यत्र_असंख्या*ny **अ**sAv **अ*णौ ।

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a-paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanenaitA* ghanatAm sam.upAgatA: |

य*d**यद् य*त्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat-yat yatra yathArUDham tat-tat pazyati netarat ||4|18|7||

वर्तमानम् म*no**रा*ज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृ*ttir **म*न*so **ज्ञे*या तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva-paramparA ||4|18|8||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha-bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभा*vas**तु* विस्मृतिः ॥४।१८।९॥

deha-sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

देहत्व.परि.रूढत्वा*च् चि*त्.हेम्ना विस्मृत.आत्मना ।

dehatva-pari.rUDhatvA*t_c*it.hemnA vismRta_AtmanA |

मिथ्या*.**अ*नुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA-anubhUtA_avidyA tu zuddhA kaTakatA-mitA ||4|18|10||

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar-Azrayam ||4|18|11||

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva-rAzInAm Atma.avasthA-trayam zrit*a:* |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti-Akhyam atra deha: na kAraNam ||4|18|12||

एवम् आत्मनि जीवत्वे स*ty **अ*वस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sat*i_a*vasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca.ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit-kalApadam AsAdya suSupta.anya-pada-sthitam |

बुद्धः निवर्तते जी*vo **मू*ढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

द्वयोः ए*क.*स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka-svarUp*A_eva* sva.sauhArda-nidarzanAt |

अज्ञः सुषु*pto '*सम्बु*ddho **जी*वः *kaz**चि*त् *स* सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupt*a:_a*-sambuddha:_jIv*a:* kazcit sa* sarga.bhAk ||4|18|15||

सर्व.गत्वा*च् चि*तः *kaz**चि*त् पर.सर्गेण नीयते ।

sarva.gatvA*t_c*it*a:* kazcit para-sargeNa nIyate |

सर्गे सर्गे पृथ*g.**रू*पम् सन्ति सर्ग.अन्तरा*Ny **अ*पि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarAN*i_a*pi ||4|18|16||

ते*ष्व् अ**py **अ*न्तस्थ.सर्ग.ओघाः कदली*.**द*ल.पीठवत् ।

teS*u_a*p*i_a*ntastha-sarga.oghA: kadalI-dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra-pIvara-vRttimat ||4|18|17||

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDap*a:* |

कदल्याम् अन्यता न_अस्ति यथा पत्र.शते*ष्व् अ*पि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra-zateS*u_a*pi ||4|18|18||
ब्रह्म-त*त्त्वे **'*न्यता न_अस्ति तथा सर्ग.शते*ष्व् अ*पि ।

brahma-tattv*e_a*nyatA nAsti tathA sarga-zateS*u_a*pi |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

तथा ब्रह्म म*no **भू*त्वा बोधा*d **ब्र*ह्म परम् भवेत् ।

tathA brahma man*a: b*hUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||4|18|20||

ब्रह्म.कारण*कः**_**जीवः**_**ज*ग*d.**रू*पेण जृम्भते ।

brahma-kAraNaka: jIva: jagat-rUpeNa jRmbhate |

रसस्य कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

ब्रह्मणः कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ।

brahmaN*a:* kAraNam kim syAt iti vaktum na yujyate |

स्वभा*वः**_**नि*र्विशेषत्वात् प*रः**_**व*क्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

न_अकारणे कारण.आदि परे व*stv.**आ*दि.कारणे ।

na_akAraNe kAraNa.Adi pare vastu.Adi-kAraNe |

विचारणीयः सा*रः**_**हि* किम् असार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra-vicAraNai: ||4|18|23||

बीजम् जह*d.**बी*ज*.**व*पुः फली.भूतम् विलोक्यते ।

bIjam jahat.bIja-vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजह*n..**नि*ज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||

बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।

bIjasya_AkRtimat sarvam *tena_an-AkR*timat-padam |

न युज्यते समी.कर्तुम् तस्मा*n_**न*_अस्ति_उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmA*t na_asti_upam*A zive ||4|18|25||
स्वम् एव जायते स्व.आभम् न च त*j **जा*य*ते **'*न्य.दृक् ।

svam eva jAyate sva.Abham na ca tat jAyat*e_a*nya.dRk |

अ*to **न* जातम् न_अजातम् विद्धि ब्रह्म न*bho **ज*गत् ॥४।१८।२६॥

ata:_na jAtam *na_ajAta*m viddhi brahma na*bha:_j*agat ||4|18|26||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च_आक्रान्त*.**सं*वित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca_AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||4|18|27||

मृ*ग.*तृष्णा*.**ज*ल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का_इव.असौ मृ*ग.*तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||4|18|28||

आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza-vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva_AtmAnam dRzI.bhUtam aho bhram*a:* ||4|18|29||

आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza-vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva_AtmAnam dRzI.bhUtam ivAbhram*a:* ||4|18|30||

आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

AkAza-vizadam brahma yatnena_api na labhyate |

दृश्ये दृश्यतया दृष्टे *tv **अ*स्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe t*u_a*sya lAbha: su.dUrat*a:* ||4|18|31||

तादृ*g.**भा*व.स्वरूपेण विना यत्र न दृश्यते ।

tAdRk.bhAva-svarUpeNa vinA yatra na dRzyate |

तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tat*ra_api* dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा_एव सम्भव*त्य् ए**ko **न*.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

draSTA_eva sambhavati_eka:_na.tu dRzyam iha_asti hi ||4|18|33||

द्रष्टा सर्व.आत्म*ko **दृ*श्ये स्थि*taz **चे*त् का_एव द्रष्टृता ।

draSTA sarva.Atmaka:_dRzye sthit*a: c*et k*A_eva* draSTRtA |

सर्व.शक्तिमता राज्ञा य*द् य*त् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

तत् तथा_अनुभवति_आशु *स* एव_उदेति तत् तथा ।

tat tathA_anubhavati_Azu sa* eva_udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura-sa.ullAs*a:* khaND*a:_b*havati bhAsur*a:* ||4|18|35||

रसताम् अजह*c **च*_एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajaha*t_c*a_eva phala-puSpa-latA.unnat*a:* |

चित्.उल्ला*sas **त*था जी*vo **भू**yo **भ*वति देहकः ॥४।१८।३६॥

cit-ullAsa:_tathA jIv*a:_b*hUy*a:_b*havati dehak*a:* ||4|18|36||

चि*न्.मा*त्रताम् ताम् अजह*d **ए*व दर्शन.दृ*G=**म*यम् ।

ci*t.m*AtratAm tAm ajaha*t_e*va darzana-dRk=mayam |

अन्तःस्व.अनुभ*vaz **च*_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhava:_ca_eva jagat-svapnam prapazyati ||4|18|37||

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।

ahamtA.Adi-rase bhaume khaNDakatvam iva_Atmani |

ना*ना.*खण्ड.सहस्र.ओ*ghair **अ*द्विती*yair **नि*ज.आत्मनः ॥४।१८।३८॥

nAnA-khaNDa-sahasra.oghai: advitIyai: nijAtman*a:* ||4|18|38||

यथा_उदेति रसः_भौ*maz **चि*त् तथा_उदे*ty **अ*सम्भ्रमम् ।

yathA_udeti ras*a:_b*haum*a: c*it tathA_udet*i_a*-sambhramam |

चि*d.**र*स.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥

cit.r*asa.ullA*sa-vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||

दृश्य*.**शा*खा.शत.आढ्यानाम् इह न_अ*nto '*वगम्यते ।

dRzya-zAkhA-zatADhyAnAm iha nAnt*a:_a*vagamyate |

खण्डः प्रत्येकम् एव_अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaNDa: pratyekam* eva_a*yam yathA rasa-camatkRtim ||4|18|40||

स्वादय*त्य् ए*वम् एषा चित् पृथक्_पश्यति संस्थितिम् ।

svAdayati_evam eSA cit pRthak_pazyati saMsthitim |

या या_उदेति यथा यस्या* जी*व.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA_udeti yathA yasyA* jIva-zakte: sva.saMsRti: ||4|18|41||

ताम् ताम् तथा_इति सा स्व.आत्म-चि*ड्.रू*प-भुवन.स्थितम् ।

tAm tAm tathA_iti sA sva.Atma-cit.rUpa-bhuvana-sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva-saMsRtay*a:* kAzcit pramilanti parasparam ||4|18|42||

स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira-kAlat*a:* |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna-cetasA ||4|18|43||

जग*j.**ज्वा*ल.सहस्राणि परमा*Nv **अ*न्तरे*ष्व् अ*पि ।

jaga*t-j*vAla-sahasrANi paramAN*u-a*ntareS*u_a*pi |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASANe jvAlAyAm anile jale ||4|18|44||

सन्ति संसार.लक्षाणि तिले तैलम् इव_अखिले ।

santi saMsAra-lakSANi tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जी*vo **भ*वे*च् चि*तिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIv*a: b*have*t_c*iti: ||4|18|45||

शुद्धा च सा सर्वगता तेन त*n.**मे*लनम् मिथः ।

zuddhA ca sA sarvagatA tena ta*t.m*elanam mith*a:* |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्र*म.*रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama-rUpak*a:* ||4|18|46||

जग*d.**दी*र्घ-महास्वप्नः *so '*यम् अन्तः समुत्थितः ।

jaga*t-d*Irgha-mahAsvapna: s*a:_a*yam anta: samutthit*a:* |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चित्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzc*it.b*hUta-paramparA: ||4|18|47||

तेन_उपलम्भः कुड्य.आ*dAv **अ*सौ दृढतरः स्थितः ।

tena_upalambh*a:* kuDya.Ada*u_a*sau dRDhatara: sthit*a:* |

य*द् य*त्र चित्.भावयति तत् तत्र_आशु भव*ty **अ*लम् ॥४।१८।४८॥

yat yatra c*it.b*hAvayati tat tatra_Azu bhavat*i_a*lam ||4|18|48||

तया स्व*प्ने**_**अ*पि य*द् दृ*ष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapn*e_a*pi ya*t d*RSTam tat.kAle satyam eva tat |

चिद*Nor **अ*न्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaN*o:_a*ntare santi samasta.anubhava.aNav*a:* ||4|18|49||

(यथा बीज_आन्तरे पत्र.लता-पुष्प-फल=अणवः) ।

(yathA bIja_Antare patra-latA-puSpa-phala=aNava:) |

परमाणु*.**ज*गति अ*nto **म*न्ये चित् परमाणवः ।

paramANu-jagat*i_a*nt*a: m*anye cit paramANav*a:* |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य-भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvai*ta.aik*ya-bhramam utsRja ||4|18|50||

देश.काल.क्रिया-द्रव्यैः *svair **ए*व_अणु*bhir **ए*व चित् ।

deza.kAla.kriyA-dravyai: sv*ai:_eva_a*Nubh*i:_e*va cit |
अणून् अनुभव*ty **अ*न्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aNUn anubhavat*i_a*ntar itarANi na sambhavAt ||4|18|51||

स्वयम् सर्गस्य कचितः स्वप्ने चि*d.**अ*णु-खण्डकः ।

svayam sargasya kacita: svapne ci*t.a*Nu-khaNDak*a:* |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या_अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa-niSThasya deha-dRSTyA_anubhAvit*a:* ||4|18|52||

कचितम् किम्.चि*d **ए*व_इह वस्तुतः तु न किम्.चन ।

kacitam kim.ci*t_eva_ih*a vast*utas tu* na kim.cana |
स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit-paramANav*a:* ||4|18|53||

स्वयम् प्रकचति स्फार.देहःचि*d.**अ*णु-खण्डकः ।

svayam prakacati sphAra-dehazci*t.a*Nu-khaNDak*a:* |
नेत्र.आदि.कुसु*म.*द्वारैः संवि*d.**आ*मोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi-kusuma-dvArai: saMvi*t-A*modam udgiran ||4|18|54||

सम्पश्यति_इतराम् कश्*चि*त् बही.रूपेण चित्.घटः ।

sampazyati_itarAm kazcit bahI.rUpeNa cit.ghaT*a:* |

सर्व.गत्वात् अनाशित्वा*द् दृ*श्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvA*t d*Rzya.bIjasya vai cite: ||4|18|55||

अन्तर् एव_अखिलम् कश्*चि*त् पश्य*ty **अ*विमलम् जगत् ।

antar* eva_a*khilam kazcit pazyat*i_a*-vimalam jagat |

तत्र_अति.काल.कलना*द् उ*न्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla-kalanAt unmajjati nimajjati ||4|18|56||

स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:pun*a:* |

मिथ्या_अवटेषु लुठति शिला_इव शिखर.च्युता ॥४।१८।५७॥

mithyA_avaTeSu luThati zilA_iva zikhara-cyutA ||4|18|57||

के.चित् सम्मीलिताः के.चि*द् आ*त्मनि_एव_अभ्रमे स्थिताः ।

ke.cit sammIlitA: ke.cit Atmani_evA-bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुर*न्तो दे*ह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit-prasare sphuranta:_deha-khaNDakA: ||4|18|58||

स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jaga*t-j*Iva-vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.व*d=**आ*श्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat-svapna.vat=Azritam ||4|18|59||

सर्व.आत्मत्वात् स्वभावस्य त*द् दृ*श्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya ta*t d*Rzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |
जीव.खण्ड* उ*देति_उच्चैः तस्य.अन्तर् इतरः_अपि च ॥४।१८।६१॥

jIva-khaNDa* udety.uccais.tasya.antar itar*a:_a*pi ca ||4|18|61||

जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIvas tasya.antar api jIvak*a:* |
सर्वत्र रम्भा*.**द*लवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA-dalavat jIva:_jIva.antar eva hi ||4|18|62||

दृश्य-बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya-buddhi-parAvRttau samam etat anantaram |
हेम्नि_इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni_iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

विचा*रः**_**य*स्य न_उदेति को ऽहम् किम् इदम् इत्य् *अ*लम् ।

vicAr*a:_y*asya na_udeti k*a:_a*ham kim idam it*i_a*lam |
तस्य_अन्तः_न विमुक्तः_असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta:_na vimukt*a:_a*sau dIrgha: jIva-jvara-bhram*a:* ||4|18|64||
विचारः सफलः तस्य विज्ञेयः_यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya:_yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भो*ग.*गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga-gRdhnutA ||4|18|65||
यथा देह.उपयुक्तम् हि करोति_आरोग्यम् औषधम् ।

yathA dehopayuktam hi karoti_Arogyam auSadham |
तथा_इन्द्रिय*.**ज*ये_अभ्यस्ते विवेकः फलितः भवेत् ॥४।१८।६६॥

tathA_indriya-jay*e_a*bhyaste viveka: phalit*a: b*havet ||4|18|66||

विवेको ऽस्ति वचसि_एव चित्रे_अग्निः_इव भास्वरः ।

vivek*a:_a*sti vacasi_eva citr*e_a*gni:_iva bhAsvar*a:* |

यस्य तेन_अपरित्यक्ता दुःखाय_एव_अविवेकिता ॥४।१८।६७॥

yasya tenA-parityaktA du:khAyaivA-vivekitA ||4|18|67||

यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा_इच्छा-तानवेन_एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA_icchA-tAnaven*A_eva* vivek*a:_a*sya vibudhyate ||4|18|68||

चित्र.अमृतम् न_अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न_अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्*.**अ*ङ्गना_इति

citra.aGganA nUnam an-aGganA_iti

वाचा विवेकः *tv **अ*विवेक* एव ॥४।१८।६९॥

vAcA vivekast*u_a*viveka* eva ||4|18|69||

पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागः_अथ वैरम् च स.मूलम् एव ।

rAg*a:_a*tha vairam ca sa-mUlam eva |

पश्चात् परिक्षीयत_एव यत्नः

pazcAt parikSIyat*A_eva* yatna:

*स* पावनः यत्र विवेकता_अस्ति ॥४।१८।७०॥

sa* pAvan*a:_y*atra vivekatA_asti ||4|18|70||

॥









*o*ॐ*m*













FM4.18



*SEER AND SEEN*



*VASISHTHA said—*



सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtman*a:* |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

.

sarva.saMsRti-khaNDeSu *- in all samsAric parts = *

bhUta-bIja-kala_Atmana: *- of the self that is seed of the bits of being = *

tanmAtra-pratibhAsasya *- of that.measured projections = *

pratibhAsena bhinnatA - *by projective illusion/delusion as division. *– Mo
has pratibhAse na.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O
rAma, is but an appearance of diversity.

*vlm.1.Vasishtha continued:--The living souls (Jivátman), residing in the
seeds of material bodies (bhuta-víja) in all parts of the world, differ
from one another; and their according to the difference in their knowledge
of themselves, (tanmátra), or self identity with the Atomy.

*m.1. O Rāma, the multitude of world movements and world cycles contain
within them seeds of all beings who are composed of the five subtle
elements. And because of these subtle elements each one looks different.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O
rAma, is but an appearance of diversity.

*moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha —
... bIja-rUpa-kalAtmana: / ... pratibhAse na bhinnatA //Mo_4,18.1//
bIjarUpA bIja-svarUpA | yA kalA | tad-Atmanastats-varUpasya |
sthUla-bhUta-bIja-rUpasyeti yAvat | tanmAtra-pratibhAsasya
paJca-tanmAtrAkArasya pratibhAsasya | sarva.saMsRt-iSaNDeSu samasteSu
sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA nAsti | mRda iva
ghaTAdiSu sphuraNe | atas tanmAtra-yuktyA cittasya.anya-melanam yuktam
eveti bhAv*a:* | tanmAtrANi ca sthUla-bhUta-bIja-bhUtAni
saMskAra-mAtra-zarIrANi AkAza_Adibhyo buddhyA pRthak-kRtAni paJca
zabda_AdIni jJeyAni ||4|18|

#bhA - #*pratibhA* - Delusion (accepted as reality) or Illusion (mAyA) •
opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' •
(mirrored) reflection . in FM, a thought, idea, imagination - the Snake is
pratibhA (tho in the absolute sense, so is the Rope).



प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti-pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva-jAtasya suSuptatvAt anantaram ||4|18|2||

.

pra.vRtti: vA - *whether external or internal - *ni.vRtti: vA =

tanmAtra-*AvRtti-pUrvakam – mo. *Apatti

sarvasya jIva-jAtasya - *of all born to life = *

suSuptatvAt anantaram - *from the state of unbroken sleep. *

*m.2 Whether it is worldly action or supercosmic action, all are
repetitive. This is due to the deep sleep nature of all classes of beings
afterwards.

*vlm.2 As long as there is no volition nor nolition, connected with the
identity of the living soul; so long it reposes in a state of rest, not
unlike that of sound sleep (susupti).

**sv.2-3-4 Evolution or involution has the one infinite consciousness as
its source and as its goal. During evolution, there seems to be an apparent
diversity in the one infinite consciousness, in accordance with the notions
that appear in that_consciousness. *

*moT.2. .. tanmAtrApattipUrvakam / ... //Mo_4,18.2 // sarvasya jIva-jAtasya
jIva-samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt | pravRtti:
vA anya-sargai: saha melanam vA | nivRttir vA sargebhya: nivRtti-rUpam
brahmaNi melanam vA | tanmAtr*A*patti-pUrvakam tanmAtra-yoga-pUrvakam eva |
bhavati | suSuptau sargANAm bIjatvenAvasthAnAt nivRtty-asambhava: sargANAm
prAkaTyen*A*navasthAnAt pravRtty-asambhava iti suSuptatvAd anantaram ity
uktam | anantaram iti kathanena ca suSupte:_ atr*A*vazyambhAva: sUcit*a:* |
brahma-sargayo: setutvena sthitAyA: suSupte:_ avazyambhAvasya suspaSTatvAt
| atra ca pravRtti: jIvanmuktAnAm nivRtti: videha-muktAnAm iti
viSaya-vibhAgo draSTavy*a:* | itareSAm pravRttis* t*u ajJAna-mUlatvena n*e*ha
vaktum yuktA ||



प्रवृत्ति.भा*जः**_**ये* जीवाः ते त*न्.मा*त्र.प्रदर्शिनः ।

pravRtti-bhAj*a:_y*e jIvAs te ta*t.m*Atra-pradarzina: |

त*न्.मा*त्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

ta*t.m*Atra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

.

pravRtti-bhAj*a:_y*e - *those who are engaged in activity = *

jIvAs* t*e - *they are Living.jIvas = *

tanmAtra-pradarzina: - *perceiving the elements of That* =

tanmAtr*a-e*katayA sargAn

mitha:

pazyanti - *they see as** = *

kalpitAn -

#pravRtti

#tat #tanmAtra – tan-mAtra, That-measure. It is commonly translated as
"element", but has other applications than pRthvy-Adi, the Earth Group.
What is a tan-maya That-construct manifests as tan-mAtra, a That-measure, a
portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra
Egoity, or manas Mind; it may be anything at all.

#pradarzin

vlm.3. But living souls addicted to their wishes, view their identity with
the same; and find themselves born in their desired shapes here below.

*m.3. Those Sivas who are in worldly action manifest their subtle-elemental
natives. Because of unity (and similarity) of their subtle-elemental
constitution, they can see each others' creations, which are individually
conceived.

*VA. Visible division of beings is a mere appearance, they mutually see
each other according to notions of multitude (appearing) in this same one
(consciousness)
*AS. The life-forms who follow their own tendencies (pravRttibhAja:) are
only enlightened by "it"_Brahman (tanmAtrapradarzina:) and because it is
only one, they relate to each other's mental formulations.

*moT. prakRta-tvAt pravRttestanmAtr*A*patti-pUrvakatvam pRthak kathayati
... ye jIvAs te tanmAtra-padam gatA: / ... //Mo_4,18.3 // ye jIvA:
jIvanmukta-svabhAvA: jIvA: | pravRtti-bhAja: sattva-zeSatayA
pravRtti-yuktA: bhavanti | te tanmAtr*a-e*katayA tanmAtra-yuktyA | kalpitAn
paramArthatayA kalpita-svarUpAn | sargAn | mitha: any*a:_a*nyam | pazyanti
| jIvan-muktAnAm manAMsy any*a:_a*nyam milant*i i*ty atra paramam rahasyam
||4|18|MoT_4,18.3 ||

ABComm. pravRttim bhajante ||4|18|

कॢप् #kLp - #*kalpita -* made, artificial • invented, [pretended] •
performed • assumed, supposed • inferred • ranked mbh.&c • caparisoned (as
an elephant). - #*parikalpita - *settled, decided • fixed upon, chosen,
wished for, expected, made, created, imagined, invented, contrived,
arranged, distributed, divided (with khaNDa-za - cut or broken in pieces).
-



तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtra.aikya-praNAlena citrA: sarga-jala.AzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca_abhita: ||4|18|4||

.

tanmAtra.aikya-praNAlena - *by means of the Tanmâtra.unity/identity=channel
= *citrA: sarga-jala_AzayA: - *various creation-water-places = *parasparam
sammilanti - *one after another come together = *ghanatAm yAnti ca abhita:
- *come to merge into thickness. *

*m.4. Because of the extraordinary succession of subtle-elemental
formations, the lakes, called worlds, mix greatly and achieve a sense of
solidity.

*vlm.4. The tanmâtras of the living soul and its proclivities, run in one
channel to the reservoir of life, and are thickened into one living being
by their mutual coalition.

*VA. tanmAtra here is subtle notion? tanmAtra-eka notion of one
(consciousness)?
Various notions of one consciousness create various oceans of creations.
Notions meeing each other, become material.
*AS. I think sargajalAzaya is an analogy here. The living beings are
compared to different bodies of water which come together as one.

*moT. … || //Mo_4,18.4 //tan-mAtrANAm paJca-tanmAtrANAm | yad aikyam | tad
eva praNAla: jala-pravAha-mArg*a:* | tena | ghanatAm ghanI-bhAvam ||
MoT_4,18.4 ||

*jd.4 - tanmAtr*A*ikya-praNAlena - *by means of the
Tanmâtronity/identity=channel = *citrA: sarga-jala_AzayA: - *various
creation-water-places = *parasparam sammilanti - *one after another come
together = *ghanatAm yAnti ca abhita: - *come to merge into thickness. *



के.चित् पृथक्.स्थिति.गताः पृथ*g **ए*व लयम् गताः ।

ke.cit pRthak.sthiti-gatA: pRth*ak_ev*a layam gatA: |

के.चित् मिथः सम्मिलिता जग*d.गु*ञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat-guJjA sthita.akSatA ||4|18|5||

.

ke.cit *some have come to a separate state *pRthak.sthiti-gatA:

*some too to a separate end *pRthag_eva layam gatA:

ke.cin_mitha: sammilitA *some closing their eyes *

jagad-guJjA – world-humming/berryBush — This bustling bush of berries, the
world —

sthit*A*kSatA – state-unshattered —

*somewhere, somewhen, going apart *

*and being apart, gone, *

*as to the final Doomsday gone, *

*there is this world, in a humming berrybush*

*somewhen, somewhere — mitha: saMmilitA – falsely eye-shutting — in folly
closing the eyes — sthitAkSatA – state-unshattered — *

*m.5. Some exist separately (individually) and so they dissolve separately.
Some mix together and do no*t d*ecline. These worlds are lik*e_a*gurivenda'
fruits (seeds).

*vlm.5. Some of them are situated apart from one another, and are dissolved
also separately; and some are joined together, and are born as two gunja
fruits growing together.

*sv.5-6-7-8 Some of these notions intermingle, thus producing infinite
variety in this diversity. Some do not thus intermingle.

*VA. some (notions?) stay apart, some dissolve, some mix with each over,
worlds being like gunja seeds in a fruit? Wha*t d*oes comparison with gunja
mean?
*AS: Not "notions" bu*t d*ifferent life forms. Notice the masc. plural
ke.cit. Some stay put apart from each other, some vanish alone, some stay
together but separately like whole gunja seeds (in a heap).

*Mo. … || nanu sarve sargaughAstanmAtraikyapraNAlena milanty atha vA
katipaye evety | atrAha — ke.cit pRthak *sthitim itA: *… /… sammilitA
jagat*SaNDA:
*sthitA: kRtA: //Mo_4,18.5 //ke.cid azuddha-matay*a:* | uttarArdhe ke.cit
zuddhamatay*a:* | kRtA: kalpitA: | na tu sahajA: || MoT_4,18.5 ||





http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg





जग*त्**_**गु*ञ्जा.सहस्राणि यत्र_असंख्या*ny **अ**sAv **अ*णौ ।

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a-paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

.

*there are thousands of berry-bush worlds here*

*:*

*countless atoms*

*arising one-by-one within That, the garden called brahman*

*. *

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau | a-paraspara.lagnAni
kAnanam brahma nAma tat

.

*m.6. In everyone of the infinite number of atoms, there are infinite
number of world-gurivendas which do not mix with each other. The forest of
such of these is called Brahman.

*AS. Gunja seeds ... are little round dark red seeds which can be threaded
into garlands. A more familiar analogy might be pebbles they can be piled
in a heap, but are still separate as an individual pebble.



मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanena_etA* ghanatAm sam.upAgatA: |

य*d**यद् य*त्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat-yat yatra yathArUDham tat-tat pazyati netarat ||4|18|7||

.

mitha: sammilanena etA: -

*these coming falsely/seemingly together = *

ghanatAm samupAgatA: -

*gathering into solidity = *yad-yad yatra yathA ArUDham –

*whatever where and how arisen = *tat-tat pazyati netarat –

*thatever is seen, not otherwise. *

.

mitha: sammilanena etA: - *these coming falsely/seemingly together = *ghanatAm
samupAgatA: - *gathering into solidity = *yad-yad yatra yathA ArUDham
- *whatever
where and how arisen = *tat-tat pazyati netarat - *thatever is seen, not
otherwise. *

.

*mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA
rUDham ... //Mo_4,18.7 // ghanatAm ghanI.bhAvam | gata: sarg*a:* | mitha:
sa melanam naiti na gacchati | yata: sa: sarg*a:* | lakSaNayA tatrastha:
pramAtA | yat yat yatra rUDham paricitam | tat tat tatra pazyati | na
itarat | atra pramAtur azuddhamatitvam hetutvena bahuza: uktam ||
MoT_4,18.7 ||
*m.7. When these world-unions are formed, they get into a majestic grand
solidity. In whatever one establishes, he sees only that and nothing else..

*vlm.7. These being joined also with one another, became dense and thick;
and remain in the same place, where it has grown.

**sv.5-6-7-8 Some of these notions intermingle, thus producing infinite
variety in this diversity. Some do not thus intermingle. But, in fact, all
these notions appear in every atom of existence and these atoms exist
independent of one another. The totality is known as the absolute Brahman.
Each individual sees only those objects which are rooted in his own mind.
When the ideas in the mind do not bear fruits, there is a change in the
mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that_creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.*

* mitha: sammilanena etA: - *these coming falsely/seemingly together =
*ghanatAm
samupAgatA: - *gathering into solidity = *yad-yad yatra yathA ArUDham
- *whatever
where and how arisen = *tat-tat pazyati netarat - *thatever is seen, not
otherwise. *



वर्तमानम् म*no**रा*ज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृ*ttir **म*न*so **ज्ञे*या तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva-paramparA ||4|18|8||

.

vartamAnam manorAjyam naiSphalyam samupAgatA sA kRtti: manasa: jJeyA

tasya jIva-paramparA - *the succession of Living.jIvas*

*. *

*m.8. When it is not possible to know the existence of another's mental
creation, the existence of several Sivas arises.

*vlm.8. The different states of the mind, ensuing upon the absence of its
present objects under its province, brings on a chance in its constitution,
which is called its regeneration (in a new life). (Thus the change of the
mind under the change of circumstances, is reckoned its transformation to a
different being).

**sv. When the ideas in the mind do not bear fruits, there is a change in
the mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that_creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.*

कृत् #kRt - #*kRtti* *-f.-* skin, hide • a garment made of skin • the hide
or skin on which the religious student sits or sleeps, &c. (usually the
skin of an antelope) • the birch tree, or its bark (used for writing upon,
[by "Indians" east and west!], for making hookah pipes, &c.) • (=
<kRttikA>) one of the lunar mansions (the Pleiads) • a house. - y2010.028

छिद् #chid - #vicchid - #*vicchitti* *-f.-* cutting asunder or off •
breaking off • prevention • interruption • cessation TBr. &c. &c. • wanting
• lack of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style
SAh. Kuval. • irregularity or carelessness in dress and decoration VAs.
Dazar.

*AB. ... s*A_eva* kRttir vicchittir mano-bheda-hetur jJeyA ... ||



परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha-bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभा*vas**तु* विस्मृतिः ॥४।१८।९॥

deha-sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

.

parasparam sammilatAm

sargANAm *- of the creations = *

rUDha-bhAvinAm deha-sattA bhRzam ruDhA

deha.AbhA.vastu / deha.AbhA.avastu / deha.abhAvas_tu

vismRti:

.

*m.9 When there is a feeling of certainty in the creations, the existence
of corporeal body becomes well established. When these creations are not
perceived, then the existence of body also will also be ignored.

*vlm.9. Thus every regeneration of the mind in a new life, is accompanied
with its concomitan*t d*esires, and their results. The new life is attended
with its proper body, unless the mind has lost its reminiscence.

**sv.9-10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life-force
(prana) and by the knowledge of that which is beyond this prana or
life-force, one gains knowledge of all that is to be known concerning the
activities of the mind as well as the basis for the succession of births.*

*moT.9. evam vibhinna-... ¶ samAna-manorAjyatvAj jIvA: parasparam milanti
iti bhAva: | jIva-paramparA: katham-bhUtA: | sargANAm rUDhau satyatAyAm |
bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha-matInAm
sargAstanmAtrAikya-praNAlena sarvadA milanti | azuddha-matInAm tu kadAcid
eka-saGkalpatvena iti || MoT_4,18.8b ||4|18| nanu katham iyam deha-sattA
prAkaTyam gatA yad vazôdita-saGkalpAkhya-malAvRta-buddhInAm
tanmAtraîkya-praNAlena anya-sargai: saha melanam na bhavati—ityatrAha ||
parasparam ...rUDhibhAvanA: //Mo_4,18.8b // dehasattA... vismRta:
//Mo_4,18.10 a//


देहत्व.परि.रूढत्वा*च् चि*त्.हेम्ना विस्मृत.आत्मना ।

dehatva-pari.rUDhatvA*t_c*it.hemnA vismRta.AtmanA |

मिथ्या.अनुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA-anubhUtA_avidyA tu zuddhA kaTakatA-mitA ||4|18|10||

.

dehatva-parirUDhatvA*t_c*id-d-hemnA vismRtAtmanA mithyA-anubhUtA_avidyA tu

zuddhA kaTakatAmitA

.

*moT. .. cidvyomnA vismRtAtmanA //Mo_4,18.9// cidvyomnA dehatvaparirUDhatvA
*t_c*idvyomakartRkA*t d*ehabhAve parirUDhatvAt | cidvyomnA svAtmatvena
bhAvitA*t d*ehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA | tu
pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAlik*a:_a*bhAva:
| cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa | vismRta:
vismRtim nIta: ||

*m.10 When the body-existence is well established, self is forgotten. False
experiences arise and ignorance emerges. It is like the bracelet-hood
becoming prominent (instead of god).

*vlm.10. As the pure Spirit taking the form of the vital breath, performs
the functions of the body; so the mind being reborn in a new body, is
employed in all the functions of the same body.

**sv.9-10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life-force
(prana) and by the knowledge of that which is beyond this prana or
life-force, one gains knowledge of all that is to be known concerning the
activities of the mind as well as the basis for the succession of births.*



यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar-Azrayam ||4|18|11||

.

yathA zuddhA:* - as these pure = *prANa-marut-para-prANa.Adi-vedanAt* –
from prANa*.*Air*-*other*-*prANa*.process-*knowing = *vetti *- one
knows = *vedyam
manorAjyam* – the mental realm is to be known = *tathA sarg*A*ntar-Azrayam*
– thus it is a rest within creation*

*. *

*m.11 One can enter the mental empire of another when the vital airs are
pure (and consequently the mind becomes pure).

*vlm.11. The souls of all living beings are subject to the three states of
waking, dreaming, and sound sleep, which are caused by the mind and not by
the body.

*moT.11. yathA zuddhaprANamarut paraprANAbhivedhanAt / vetti
vedhyamanorAjyam tathA sargAn narAzrayI //Mo_4,18.10 // yathA
zuddhaprANamarut{#18} prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat |
paraprANAbhivedhanAt | paraprANeSu yat abhivedhanam abhivyApti: | tasmAt |
parapurapravezAd iti yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya
puruSasya | manorAjyam vetti | tathA tadvat | narAzrayI
tanmAtrapraNAlenAnyapuruSAviSTa: jIvanmukta: puruSa:{#19} brahmaNa:
prathamam utthita: puruSo vA | sargAn{#20} AzritapuruSasargAn | vetti ||

*VA. as pure prana-wind (?), by knowledge of greater prana etc, one
knows what is to be known, understands fantasies of the mind and state
of being inside creation.
*AS. The AB commentary makes i*t_c*lear. He gives analogy of
parakAyApraveza (entering someone else's body by using haThayoga
technique). As purified prANa by sensing other's prANa and associated
things (paraprANAdivedanAt) also knows the thoughts in mind (of others)
likewise pure mind knows the minds of other created beings.

**sv.11-12-13-14-15-16 The self of all living beings passes through three
states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the
source: but the fool who does not is caught up in the life-cycle.*

* yathA zuddhA:* - as these pure = *prANa-marut-para-prANa.Adi-vedanAt* –
from prANa*.*Air*-*other*-*prANa*.process-*knowing = *vetti *- one
knows = *vedyam
manorAjyam* – the mental realm is to be known = *tathA sarg*A*ntar-Azrayam*
– thus it is a rest within creation. *



सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva-rAzInAm Atma.avasthA-trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti-Akhyam atra deha: na kAraNam ||4|18|12||

.

sarveSAm jIva-rAzInAm AtmAvasthA-trayam zrita: jAgrat.svapna.suSupty-Akhyam

atra *- here / of this = *deho na kAraNam *- Body is not the cause*

*. *

*moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra
tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo_4,18.11 // atra
avasthAtrayAzrayaNe ||

*m.12 In all beings, the three states of waking, dream and deep sleep
states are dependent on individual self (the Siva). Body is not the cause
for them.

*vlm.12. Thus the soul passing under the triple condition in its living
state, does not give rise to the body, as the sea-water gives rise to the
waves. (The body is caused by the mind, and not by the soul which has no
connection with it).

**sv.11-12-13-14-15-16 The self of all living beings passes through three
states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the
source: but the fool who does not is caught up in the life-cycle.*



एवम् आत्मनि जीवत्वे स*ty **अ*वस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sat*i_a*vasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca_ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

.

evam.*so -* Atmani.*in.self -* jIvatve-*in the.life-process - *sati.
*in.being-*avasthA.traya_Atmani na.ca.ambhasi_iva vIcitvam asmin_kacati
dehatA

.

*AS. Thus the property of being a body does not arise in a soul

(Atmani dehatA na kacati)-even while it is in the jIva stage

with three states,

just as water does not acquire the property of being waves.

**sv.T he self of all living beings passes through three states: *

*waking, dreaming and deep sleep. *

*They have nothing to do with the body. *

*(Even this is based on the assumption of the existence of living beings in
the one self, which is not the truth.) *

*The wise man who goes beyond the deep sleep state (which is pure
consciousness) *

*returns to the source: but the fool who does not is caught up in the
life-cycle.*

.

*moT.13. evam Atmani *jIvatvam anyAvasthA*trayAtmani / *tApA*mbhasi_iva ...
// Mo_4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena bhAsamAnam
| yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam yasya |
tAdRze | asmin jIvatvAvacchinne | Atmani ||MoT_4,18.12 ||

*m.13. The three states exist when Self is individualised as ‘Siva”. It is
like waves existing due to water. These states do not arise because of the
Corporeal body.

*vlm.13. The living soul having attained its intellectual state, and the
rest of the conditions of sound sleep (susupti), is awakened to the
knowledge of itself, and is released from its rebirth; while the ignorant
soul is subjected to be born again.

*VA. so in Self, jiva-hood and its three states being true is not a fact,
bodies appear in this Self like waves in ocean.


चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit-kalApadam AsAdya suSupta.anya-pada-sthitam |

बुद्धः निवर्तते जी*vo **मू*ढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

.

cit-kalApadam AsAdya suSuptAnya-pada-sthitam

buddha: nivartate jIva: *- the awakened jIva turns away = *

mUDha: sarge pravartate *– the fool turns toward creation*

*. *

*moT.14. citkalApadam AsAdya suSuptAntapade sthitam / buddho nivartate jIv*a:
m*UDha: sarge pravartate //Mo_4,18.13 // *citkalA*padam* turyAkhyam* padam
| buddh*a: c*it-kalA*vimarzana-samartha: |* nivartate puna: viSayeSv
Asaktim na bhajate | pravartate viSayAsaktim bhajate ||4|18|
*moT.14b-15a. *svabhAvazuddhir
hi yadA tadA maitrI* pravartate / ... //Mo_4,18.14 // maitrI katham.bhUtA
eva | dvayo: ekatva-rUpA eva | dvayor ekatvam eva hi maitrI.zabda.arth*a:*
| pun*a:* katham.bhUtA | su.sauhArda-nidarzanA | susauhArdam
prazasta-mitra-bhAv*a:* | nidarzanam dRSTAnt*a:_y*asyA: | sA | susauhArde
hi dvayor ekatvam eva bhavati ||4|18|

*m.14 Tasting the aspects of consciousness, a Siva turns away from bonded
state and gets established in the state of transcendence. Foolish people
continue in the worldly life.

*vlm.14. And though the knowing and unknowing souls attain the state of
susupti, and resemble each other in kind; yet the unknowing susupta soul,
which is not awakened to the knowledge of its spirituality, is doomed to be
reborn in the mortal world.

**sv.11-12-13-14-15-16 The self of all living beings passes through three
states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the
source: but the fool who does not is caught up in the life-cycle.*



द्वयोः एक.स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka-svarUp*A_eva* sva.sauhArda-nidarzanAt |

अज्ञः सुषु*pto '*सम्बु*ddho **जी*वः *kaz**चि*त् *स* सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupt*a:_a*-sambuddha:_jIv*a:* kazcit sa* sarga.bhAk ||4|18|15||

.

dvayo:_ eka-svarUp*A_eva** - of the two there is only one nature = *

sva.sauhArda-nidarzanAt* - fr identification with hirself = *
ajJa: suSupt*a:_a*-sambuddha: jIv*a:* kazcit* - as some ignorant sleeping
unawakened Living.jIva = *

sa sarga.bhAk* – he is the enjoyer of creation. *

*m.15 The two are (in fact) same due to their good nature when deep sleep
state is achieved, whether ignorant or enlightened. Some beings shine the
world.

*vlm.15. The ubiquity of the intellect, makes it pass into the mind in its
next birth; and exhibit itself in different forms in all its succeeding and
subordinate regenerations: (stages of life).

*VA. both (ignorant and wise) have the same nature deep in hearts?, but
ignorant in deep sleep is not awakened, and continues to be in creation as
some jiva
*AS. Both (ignorant and wise) have the same type of deep sleep since -even
the ignorant is related to the soul as indicated in scriptures
(sva-sauhArdanidarzanAt) only difference being the ignorant sleeps
unenlightened and so is entitled to continue in the world. Thus, even
though he gets close to his soul in deep sleep, he does not stay in contact
after waking and returns to the world.

**sv.11-12-13-14-15-16 The self of all living beings passes through three
states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) *The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the
source: but the fool who does not is caught up in the life-cycle.

*moT.14b-15a. *..* / dvayor *ekatva*rUp*A_eva* *su*sauhArda*nidarzanA*
//Mo_4,18.14 //
maitrI kathambhUtA eva | dvayo: ekatvarUpA eva | dvayor ekatvam eva hi
maitrI.zabd*A*rth*a:* | pun*a:* kathambhUtA | susauhArdanidarzanA |
susauhArdam prazastamitrabhAv*a:* | nidarzanam dRSTAnt*a:_y*asyA: | sA |
susauhArde hi dvayor ekatvam eva bhavati ||4|18|MoT_4,18.14 ||4|18|



सर्व.गत्वाच् चितः *kaz**चि*त् पर.सर्गेण नीयते ।

sarva.gatvA*t_c*ita: kazcit para-sargeNa nIyate |

सर्गे सर्गे पृथ*g.**रू*पम् सन्ति सर्ग.अन्तरा*Ny **अ*पि ॥४।१८।१६॥

sarge sarge pRtha*k.r*Upam santi sarga.antarAN*i_a*pi ||4|18|16||

.

sarva.gatvAc cit*a:* - *thru the all.going of consciousness - *kazcit.
*what/who.ever-*

para-sargeNa - *by/with the next_creation - *

nIyate* - **is led -*

sarge sarge - *in **creation after creation - *

pRthak.rUpam* - as separate forms - *

santi - *are - *sarga-antarAN*i_a*pi

.

*murthy.16 Since consciousness is immanent in all,

some can enter the (mental) creations of others.

Even in a given creation

there can be many many creations

.

**vlm.16. Among these repeated births, the subordinate regenerations
resemble the many folded coatings of a plantain tree; and the spirit of
Brahma is contiguous to, and pervades the whole, like the lofty leaves of
the same tree.*

*moT. sarvagatvAc cit*a:* kazcit parasargeNa nIyate //Mo_4,18.15b //
sva-sarga.bhAk suSupta-avasthAyA: pUrvam yAdRk-svabhAva AsIt |
tAdRk-svabhAva eva_ity arth*a:* | parasargeNa nayanam svabhAva-parivRtti:
jJeyA | zukra.Adi-sarga-dRSTAntena vA para-sarga.nayanam yojyam
||MoT_4,18.15 || nanu tasmin sarg*e_a*nya: sarg*a:* kutra_asti yena_asau
nIyata ity | atrAha — sarge sarge pRthagrUpam santi sargAntarANy api //
Mo_4,18.16ba// yathA kadalI-daleSv antar anyAni dalAni santi teSv antar apy
anyAni tathA sargeS*u_a*pi sargAntarANi santi ||

**sv.11-12-13-14-15-16 The self of all living beings passes through three
states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the
source: but the fool who does not is caught up in the life-cycle.*



ते*ष्व् अ**py **अ*न्तस्थ.सर्ग.ओघाः कदली*.**द*ल.पीठवत् ।

teS*u_a*p*i_a*ntastha-sarga.oghA: kadalI-dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra-pIvara-vRttimat ||4|18|17||

.

teS*u_a*p*i_a*nta.stha-sarga_oghA: kadalI-dala.pIThavat sarva.sargAntarAdUram
patra-pIvara-vRttimat

.

*vwv.361/4.18.16b-17a. Within every world, there are other worlds too of
different kinds. Like the basic coverings of a plantain tree, there are
multitudes of worlds existing within them also.

*moT. teSv ... pIThavat //Mo_4,18.16b // teSv antar apy anyAni santIti
piNDArth*a:* ||4|18|MoT_4,18.16 ||4|18| sarge
sargAntarApUrapattrapIvaravRttimAn //Mo_4,18.17a //sarge ekasmin sarge |
ya: sargAntarApUra: anyasargasamUh*a:* | sa eva pattrANi | tai: pIvarA
bRMhaNarUpA |

*m.17 In these also, there can be innumerable creations like the thick
peels of a banana stump. These are spread like thickly spread banana leaves
(of a banana plant).

*vlm.17. The influence of the Divine spirit, is as cool as the cooling
shade of a plantain arbour. It is of its own nature; and is as unchangeable
as the pith of the plantain tree, notwithstanding the changes in all its
outer coats and coverings.

**sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from
one life-cycle to another, even beyond the world-cycle. Such creations are
endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*



स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDapa: |

कदल्याम् अन्यता न_अस्ति यथा पत्र.शते*ष्व् अ*पि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra-zateS*u_a*pi ||4|18|18||
.

svabhAva-zItalam *- naturally cool = *

brahma* - Immensity = *

kadalI.dala-maNDapa:* - housed in a plantain sheath = *

kadalyAm anyatA *nA*sti

yathA patra-zateS*u_a*pi *- . *

*m.18 Brahman is cool like a bower of banana leaves. There is only
banana-ness everywhere; there is nothing else inspite of the many leaves
(i.e. creations).

*vlm.18. There is no difference or diversity in the nature of Brahmá the
creator, in his repeated and manifold creations of worlds; for he being the
seed of the world, shoots forth by his moisture into the form of the
expanded tree of the world, and becomes the same seed again.

*AS. .. Even though the plantain has numerous layers, it is just one!

**sv.17-18-19-20-21-22 ... Such creations are endless, one appearing within
another like the barks of a plantain stem...*

*moT. ..brahma-tattv*e_a*nyatA *nA*sti tathA sarga-zateS*u_ *api
//Mo_4,18.18b //
spaSTam ||4|18|



ब्रह्म-त*त्त्वे **'*न्यता न_अस्ति तथा सर्ग.शते*ष्व् अ*पि ।

brahma-tattv*e_a*nyatA nAsti tathA sarga-zateS*u_a*pi |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

.

brahma-tattve - *In the immense Brâhmic Thatness - *anyatA nAsti - *there
is no otherness - *

tathA sarga-zateS*u_a*pi - *and thus it is in the hundreds of creations too
- *
bIjam eva - *just as a seed - *

rasAt

phullam

bhUtvA

bIjam punarbhavet - *the seed becomes again*

*. *

brahma-tattve - *In.Brahmaic.Thatness*

anya - anyatA - *the Affective.State of "Other" - *

nAsti - *is.not_existent - *

#as - nAsti - *is.not_existent - *

tathA sarga-zateS*u_a*pi - *and thus it is in the hundreds of creations too
- *
bIjam eva - *just as a seed - *

rasAt phullam bhUtvA

bIjam punarbhavet - *the seed becomes again*

*. *

*moT.19b-20a. *bIjAt phalam rasAd* bhUtvA *yathA* bIjam punar bhavet / ...
//Mo_4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya
| rasAt heto: | pun*a: b*Ijam bhavet | tathA brahma mana:_ bhUtvA bodhAt |
pun*a: b*rahma bhavet ||

*m.19. There is nothing else other than Brahman-native whatever be the
number of creations. A seed is full of essence and it generates again thr
*a:_a* the cycle of tree and fruits.

*vlm.19. So Brahma taking the form of the mind, becomes the same Brahmá by
reminiscence of his mind; as the sap of the soil makes the seed to bring
forth the fruit, which reproduces the like seed.

**sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from
one life-cycle to another, even beyond the world-cycle. Such creations are
endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

.

**tt.gram. #*prAduH* *prAdus - प्रादुस् ind. Visibly, evidently,
manifestly, in sight (used chiefly with भू *bhU*, कृ *kR* and अस्
*as*) ; प्रादुश्चकर्थ
यदिदं पुरुहूत. रूपम् Bhāg. +

*x* #sat - अस् #as - #sat, satI सत् adj. (-ती -f.-) - This most important
term is commonly translated as 'being'. This is not quite appropriate in
English, where the vocab. does not make a clear distinction between Being
and Becoming. The root ##bhU "to become" governs words such as #bhAva,
भू #bhUta
&c.&c, dealing with states of Feeling (in Time) •• ##as is better
translated as conditions of 'being-at' or 'being-So' (in Place) • When the
Saints got hold of this term <sat> they inevitably gave it an ethical
status: so it has connotations of "Good, virtuous, chaste • noble, worthy,
high • as in satkulam सत्कुलम् • right, proper (equating it with *saMyaJc,
which they also misread) • In WN and FM I only employ this reading when the
speaker is of a religious character • #*sat **-n.-* - "That which really
exists, entity, existence, essence" serves our text better. "The really
existent truth, reality" is troublesome in the context of yv/FM, since
Engl. does not have a common ground of meaning for "Real", which better
translates *vastu and its derivatives. • (In gram) The termination of the
present participle. (सत्कृ sat-kR meanssto respect, treat with respect,
receive hospitably • to honour, worship, adore • to adorn) •-• -Comp. #
*sadasat* *.**अ*सत् (सदसत्) -adj.- existent and non-existent, being and not
being • real and unreal [So and not-So] • true and false • good and bad,
right and wrong • virtuous and wicked. (-n. du) entity and non-entity •
good and evil, right and wrong. •• - #sattA -tA f - existence, being up • a
partic. jAti (in phil) • goodness, excellence • -mAtra n - mere entity or
existence (sattAmAtrAtman sattA-mAtra=Atman adj. 'whose nature is entitled
only to the predicate being') • -vat adj. entitled to the pred. 'being',
endowed with existence.



तथा ब्रह्म म*no **भू*त्वा बोधा*d **ब्र*ह्म परम् भवेत् ।

tathA brahma man*a: b*hUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||4|18|20||

.

tathA brahma manas bhUtvA

bodhAdbrahma param bhavet
rasa-kAraNakam - *the causal sap = *

bIjam

phala-bhAvena jRmbhate

.

*m.20 Brahman becomes mind and through enlightenment and consequent
knowledge returns back to its Brahman-hood. It is like the cycle of
seed-tree fruits-seed.

*vlm.20. So the productive seed proceeding from Brahmá, displays itself in
the form of the world. But as no body can say what is the cause of the sap
in the seed, so no one can tell why the spirit of God, teems with
productive seed (of Brahmá) in it.

**sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from
one life-cycle to another, even beyond the world-cycle. Such creations are
endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

*moT.19b-20a.... / ... bodhAd brahma *punar* bhavet //Mo_4,18.19 // yathA
phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | pun*a:
b*Ijam bhavet | tathA brahma mana:_ bhUtvA bodhAt | pun*a: b*rahma bhavet
||4|18| *moT.20b. . brahmakAraNaka:_ jIva:_ jagadrUpeNa jRmbhate
//Mo_4,18.20 //

ब्रह्म.कारण*कः**_**जीवः**_**ज*ग*d.**रू*पेण जृम्भते ।

brahma-kAraNaka: jIva: jagat-rUpeNa jRmbhate |

रसस्य कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

.

brahma-kAraNaka: - *a brahmic activation = *jIva: - *by/with** a
Living.jIva = *jagad-rUpeNa - *thru the world-form it_expands - *jRmbhate =
rasasya kAraNam - *as for the cause of the rasa.sap = *kim syAt iti vaktum
na yujyate - *whatever is said does not suit the case. *

*m.21-22. Siva swells and expands into the world form because of Brahma To
say that it is due to the cycle of flow of the essential native, is not a
sound statement. I*t d*oes not fi*t_e*ven to say that Brahman is the cause
(of this world). To say that there is no distinction, by the very nature of
Brahman (between Brahman and World) does not also suit.

*vlm.21. So no one should inquire into the cause of Brahma; because his
nature being inscrutable and undefinable, it is improper to say him this or
the other.

**sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from
one life-cycle to another, even beyond the world-cycle. Such creations are
endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

*moT.21b. .. //Mo_4,18.21a // katham na yujyata ity | atrAha svabhAva iti |
svabhAva: param kevalam | nirvizeSatvAt | vaktum abhiyogaviSayatAm netum |
na yujyate | svabhAvasyAbhiyoge kriyamANe avizeSAt sarveSu
svabhAveS*u_a*bhiyoga:
prApnoti_iti nirvizeSatvAd iti padasyAbhiprAy*a:* ||

* brahma-kAraNaka: - *a brahmic activation = *jIva: - *the Living.jIva
= *jagad-rUpeNa
- *thru the world-form it_expands - *jRmbhate = rasasya kAraNam - *as for
the cause of the rasa.sap = *kim syAt iti vaktum na yujyate - *whatever is
said does not suit the case. *



ब्रह्मणः कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ।

brahmaN*a:* kAraNam kim syA*t i*ti vaktum na yujyate |

स्वभा*वः**_**नि*र्विशेषत्वात् प*रः**_**व*क्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

.

"brahmaN*a:* kAraNam kim syAd" iti - *"What might be the cause of the
Brahman Immensity?" = *vaktum na yujyate - *is not suitable to say =
*svabhAva:_
nirvizeSatvAt para: - *"By nature the Supreme is without distinctions"
= *vaktum
na yujyate - *is not suitable to say. *

.

*"What might be the cause of the brahman.Immensity?"*

*is not right to say*

*.*

*"By nature the Supreme is without distinctions"*

*is not right to say*

*. *

*vlm.22. He must not attribute causality to what is not the cause, nor
impute the causation of material bodies to the immaterial spirit of God,
that is the prime and supreme cause of all: (as the Prototype). We must
reason rightly regarding what is certain truth, and not argue falsely about
what transcends our knowledge.

*m.21-22. Siva swells and expands into the world form because of Brahman.
To say that it is due to the cycle of flow of the essential native, is not
a sound statement. I*t d*oes not fi*t_e*ven to say that Brahman is the
cause (of this world). To say that there is no distinction, by the very
nature of Brahman (between Brahman and World) does not also suit.

**sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from
one life-cycle to another, even beyond the world-cycle. Such creations are
endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

* "brahmaNa: kAraNam kim syAd" iti - *"What might be the cause of the
Brahman Immensity?" = *vaktum na yujyate - *is not suitable to say =
*svabhAva:_
nirvizeSatvAt para: - *"By nature the Supreme is without distinctions"
= *vaktum
na yujyate - *is not suitable to say. *



न_अकारणे कारण.आदि परे व*stv.**आ*दि.कारणे ।

na_akAraNe kAraNa.Adi pare vastu.Adi-kAraNe |

विचारणीयः सा*रः**_**हि* किम् असार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra-vicAraNai: ||4|18|23||

.

na akAraNe - *not in the causeless = *

kAraNa_Adi pare - *beyond causation = *

vastv-Adi-kAraNe - *in the cause of materiality = *

vicAraNIya: sAro hi - *sincer the sAra.Essence is to be studied -*

kim asAra-vicAraNai: – *what use is essenceless enquiry*

*? *

*m.23 Why indulge into sapless and uninteresting inquiry into reasons and
logics into the (natives) of non-casual Brahman? The causes for material
and other kinds of things are worthy of inquiry.

*sv.23. One should enquire into that which is truly the uncaused cause of
all substances, which is yet beyond all such causationsthis alone is worth
enquiring into, for this alone is the essential. Why enquire into the
non-essential?

**vlm.23. The seed casts off its seedy form, and assumes the shape of the
fruit; but Brahma (the seed of all) contains the fruit (of the universe) in
his bosom, without laying aside the seed. *

*moT. na_akAraNe kAraNAdi pare vAstv AdikAraNe //Mo_4,18.22b // asata:
sarvamayatva-ayogAt iti bhAva: | na_akAraNa iti | akAraNe na vidyate
kAraNam yasya | tAdRze | AdikAraNe pare utkRSTe cin.mAtre | kAraNAdi na
asti | AdikAraNatvApAyAd iti bhAva: ||



बीजम् जह*d.**बी*ज.वपुः फली.भूतम् विलोक्यते ।

bIjam jaha*t.b*Ija-vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजह*n..**नि*ज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajaha*t.n*ija.vapu: phalam bIje ca saMsthitam ||4|18|24||

.

bIjam jahat.bIja-vapu: phalI.bhUtam vilokyate | brahma.ajahat.nija.vapu:
phalam bIje ca saMsthitam

.

*a seed discarding its seed-case*

*is perceived as a fruit-body.*

*brahmA does not discard his native body*

*and so the fruit_exists within the seed.*

*vwv. A seed, giving up its seed-form, is seen as having become a fruit.
brahman (or the Absolute), not relinquishing its nature, is remaining as a
fruit within a seed (i.e. without transformation).

**sv.24-25-26 **O rAma, the tree in a seed grows out of it after destroying
the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is. *



बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।

bIjasya_AkRtimat sarvam tena_an-AkRtimat-padam |

न युज्यते समी.कर्तुम् तस्मा*n_**न*_अस्ति_उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmA*t n*a_asti_upamA zive ||4|18|25||
.

bIjasya_AkRtimat sarvam - *everything has a form like a seed = *

*tena_an-AkR*timat-padam - *byThat/therefore = *

na yujyate samI.kartum

tasmA*t na_asti_upam*A zive - *therefrom there is no like in ziva. *

*moT. .. tenAn*AkRti tat*padam / ... //Mo_4,18.24 // sarvam samastam
svarUpam | bIjasya_AkRtimat bhavati | tena tato heto: | zive
zuddha-cin.mAtra-tattve | upamA *nA*sti ||4|18|

*m.25 A seed is totally with form. And so it is not proper to compare seed
and Brahman since Brahman is formless and shapeless. There is, therefore,
nothing tha*t_c*an be a simile to the Supreme.

*vlm.25. Brahma evolves himself in his creation and does not produce the
world like the fruit from the seed; therefore know the world as the vacuous
heart of Brahma, and is neither born nor unborn of itself.

**sv.24-25-26 **O rAma, the tree in a seed grows out of it after destroying
the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is. Hence, it is
impossible to compare the incomparable Brahman with anything whatsoever;
whereas the tree, etc. are definable material substances, Brahman is
nameless and formless being. It is Brahman alone that becomes what appears
to be of a different nature; yet, from another point of view, it does not
so become, for it is eternal and changeless. One cannot therefore posit
anything concerning Brahman: it is not possible to say that it has not
become all this, nor is it possible to say that it has become all this.*



स्वम् एव जायते स्व.आभम् न च त*j **जा*य*ते **'*न्य.दृक् ।

svam eva jAyate sva.Abham na ca ta*t j*Aya*te_a*nya.dRk |

अ*to **न* जातम् न_अजातम् विद्धि ब्रह्म न*bho **ज*गत् ॥४।१८।२६॥

a*ta:_n*a jAtam na_ajAtam viddhi brahma na*bha:_j*agat ||4|18|26||

.

svam eva jAyate sva.Abham na ca tat jAyat*e_a*nya.dRk ato na jAtam nA.jAtam
viddhi brahma nabho jagat

.

*m. 26 Brahman is itself. It resembles itself. It is not like any other
thing. And so know that this world is neither born nor unborn in the
consciousness-ether.

*vlm.26. The viewer viewing the view, is unable to see himself (his inward
soul) because his consciousness being engrossed by external objects, is
disabled from looking into itself.

*moT.26. kham eva jAyate khAbhAn_na ca taj jAyate_'nyadRk / ato na jAtam vA
jAtam viddhi brahmanabho jagat //Mo_4,18.25 // kh*A*bhAt atyanta-nairmalyen
*a_A*kAza-tulyAt brahmaN*a:* | kham eva jAyate | nanu katham etad ity Aha |
na ceti | cazabdo hetau | yatas tat jagannAma kham | anyadRk
brahmetaradRgrUpam | na jAyate notpadyate | phalitam kathayat*i_a*ta iti |
ata: paramArthato | na jAtam | AbhAsata: jAtam vA | jagat
brahmanabh*a: b*rahmAkAzam
| viddhi ||4|18|



दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च_आक्रान्त.संवित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca_AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||4|18|27||

.

dRzyam pazyan svam AtmAnam - *seeing ones own self as dRzya.Percept*–
object = na draSTA *sam.pra*pazyati - *no Perceiver so perceives = *

prapaJca_AkrAnta-saMvitte: kasy*a u*deti nijA sthiti: - *from what would
the natural state arise*

*? *

*sv.27. When the self is seen as an object, the seer is not seen
(realised); as long as the objective universe is perceived one does not
realise the self.

*m.27 A perceiver cannot perceive himself. How can any knowledge which is
completely seized and possessed by this world, reveal the true state?

*vlm.27. Of what avail is sagacity to one, whose mind labours under the
error of water in a mirage; and what power has the mirage over a mind,
which is possessed of its sagacity?

*moT.27. .. / ... //Mo_4,18.26 // draSTA dRzyam dRzikriyAviSayIbhUtam
bhAvajAtam | pazyan | svam AtmAnam draSTRrUpam nijam AtmAnam | na pazyati
nAnubhavati | prapaJcenAkrAntA svonmukhatAm nItA | saMvitti: yasya |
tAdRzasya | kasya puruSasya | nijA sthiti: svam svarUpam | udeti sphurati |
na kasyApIty artha: ||



मृग.तृष्णा*.**ज*ल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का_इव.असौ मृग.तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||4|18|28||

.

*what seems real in the delusion of mirage *

*is a conditioned deception *

*but a real deception*

.

mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA | vidagdhatAyAm satyAm tu
kA_iva_asau mRga-tRSNikA

.

jd. This is wordplay on #vidagdha.

(1) cooked, burnt.up, consumed, digested (food); so "cooked.up",
improvised;

(2) shrewd, clever, scholarly (pANDita), cunning.

*sv.28 When you see the mirage as water, you do not perceive the rising
hot-air; but, when you perceive the hot-air, you do not see water in the
mirage! When one is truth, the other is not. The eyes which perceive all
the objects of the world, do not see themselves.

*m.28 Where is truth when the illusion of water is a mirage occurs? Truth
is burnt away. Where is illusion when mirage disappears? Truth is revealed.



आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza-viza*da:_d*raSTA sarva.aG*ga:_a*pi na pazyati |

नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva_AtmAnam dRzI.bhUtam aho bhrama: ||4|18|29||

.

AkAza-vizada:_draSTA - *the Space-pure Seer = *sarva.aGg*a:_a*pi - *tho in
all bodies** = *na pazyati - *does not see = *netram nijam iva *his native
eye. *AtmAnam dRzI.bhUtam *Self an object of perception? *aho bhrama: *- O
what a delusion*

*! *

*m.29 When a perceiver is as vast as and spread over the entire space, he
cannot see his own limbs. Self can be seen only when eyes are there. What a
MAya!

*vlm.29. As the looker on the clear sky, does not see what is above the
skies; so we see ourselves and others as material beings; bu*t_c*annot see
the inward part of the immaterial soul, as the wise men do.

*VA. pure-space complete seer does not sees own self as (he does not see)
its eye, being greatly deluded by seeing objects.
*AS. The two verses 29, 30 are an interesting pair well analyzed by AB,
(and completely garbled by VLM).

*jd. others might add "*and* completely garbled by AB", whose commentaries
are for the most part prolix, fatuous, and often totally irrelevant.

*AS. A *clear* *observer* *encompassing all* *does not see* *him**self* as *an
object of vision* (dRzIbhUtam) just as one does not see *one's eye *(while
looking at other things. *Oh, what an illusion*. The point is that when you
look outside, you don't hope to see yourself (who is inside).

sarvAGga = all the limbs, or particularly all branches of Vedic study.



आकाश.विशदो द्रष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza-vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva_AtmAnam dRzI.bhUtam iv*A*bhram*a:* ||4|18|30||

.

AkAza-vizada:_draSTA - *Space-pure Seer = *sarva.aGg*a:_a*pi - al*tho the
All-body = *na pazyati - *does not see = *teSAm nijam iva - *as.if innate
in these = *AtmAnam

*the Self = *dRzI.bhUtam iv*A*-bhrama: - *as.if a seen being. *

*moT.30. .. / netram nijam ivAtmAnam dRzIbhUtam aho bhrama: //Mo_4,18.28 //
AkAzavad vizada: zuddhacin.mAtrarUpatvenAtyantanirmal*a:* | draSTA |
dRzIbhUtam dRzyabhAvam gatam | AtmAnam draSTAkhyam AtmAnam | na pazyati |
kim iva | netram iva | yathA netram nijam AtmAnam na pazyati | tathety arth
*a:* | aho bhram*a: b*havati ||4|18|MoT_4,18.28 ||

*m.30. When a person is as vast as and spread over the entire space, he
cannot see his own limbs. Those without any illusion can see their self as
true.

*vlm.30. Brahma who is as clear as the firmament, cannot be perceived by
all our endeavours; because the sight of the sky as a visible thing, cannot
give us an insight into the invisible Brahma; (which fills all space with
his presence).

*VA. pure-space complete seer does not see them (objects) as their own
(independent?) he does not gets deluded by visible objects
*AS. But Would you not see "other souls", outside, then? No! If one with
such a clear vision is disillusioned (abhrama:) he does not see others'
souls like his own (because, he would not see the duality in the world!)

आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

AkAza-vizadam brahma yatnena_api na labhyate |

दृश्ये दृश्यतया दृष्टे *tv **अ*स्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe *tu_a*sya lAbha: su.dUrata: ||4|18|31||

.

AkAza-vizadam - *Space-pure = brahman.Immensity = even with effort is not
got - *yatnena_api na labhyate = dRzye dRzyatayA dRSTe tu asya lAbha:
su.dUrata:

.

*moT.31. .. //Mo_4,18.29 // kuto na labhyate ity | atrAha dRzya iti | tena
dRzye dRzyatva-Âdarzanam eva brahma-labdhir iti bhAv*a:* ||

*sv.31 As long as one entertains the notion of objectivity, the self is not
realised. Brahman is as subtle and pure as space.

*m.31. Brahman who is spread over the entire space/ether cannot be achieved
by effort as long as one sees a phenomenon as a phenomenon.

*vlm.31. Such a sigh*t_c*annot present itself to us, unless we can see the
true form of God; but it is far from being visible to the beholder, as the
sight of subtilest things.



तादृ*g.**भा*व.स्वरूपेण विना यत्र न दृश्यते ।

tAdR*k.b*hAva-svarUpeNa vinA yatra na dRzyate |

तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tatra_api dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

.

tAdRg.bhAva-svarUpeNa vinA - *without that.being-nature *

*where it is not seen = *

yatra

na dRzyate - *even there = *

tat*ra_api *

dUra.udastA_eva - *cast very far away = *

draSTu: sUkSmasya dRzyatA - *the perceptive state of theSeer of the subtle.
*

*vlm.32. We see the outward sight because we cannot see the beholder of the
sight; (i. e. God himself who beholds his works). The beholder (God) is
only the existent being, and the visibles are all nothing.

*VA. so, without seeing being's own nature, vision of subtle observer is
indeed far away.
*AS. When it is observed without looking for its true nature, the
visibility for one trying to observe the subtle Brahman is totally lost
(dUrodastA eva). In other words, if one hopes to see Brahman just as one
sees a concrete object like a po*t_e*tc., then one has no hope of "subtle"
Brahman. You have t have the correct "seeing attitude".



दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा_एव सम्भव*त्य् ए**ko **न*.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

draSTA_eva sambhava*ti_e*k*a:_n*a.tu dRzyam iha_asti hi ||4|18|33||

.

*and the Seen is seen*

*by That/therefore*

*the Seer, rAma, does not see*

*since the Seer conjoins with the One*

*there cannot be anything Seen*

*. *

dRzyam ca dRzyate tena draSTA rAma na dRzyate | draSTA_eva
sambhavati_eka:_na.tu dRzyam iha_asti hi

.

*sv.33 I*t_c*annot be realised by any effort whatsoever. As long as one
sees what is seen with the inner feeling that they are objects of
perception (himself being their separate seer or subject), the realisation
of Brahman is far indeed.

*m.33.If the all-immanent perceiver abides as phenomenon where is observer
hood? ...

*VA. by (while) seeing visibles, o rAma, seer is not seen; (seer is seen)
only when seer becomes one (with seen), for here is not seen at all.
*AS. By such an attempt of vision (tena) the visible objects (dRzyaM) can
be seen, not the observer (dRSTA). Moreover, only the observer possibly
exists (dRSTA eva sambhavati), and there is no visible world (in reality).
In other words, an attempt to "see" in the usual sense will only lead to
observing illusions, never the true Brahman.



द्रष्टा सर्व.आत्म*ko **दृ*श्ये स्थि*taz **चे*त् का_एव द्रष्टृता ।

draSTA sarva.Atma*ka:_d*Rzye sthi*ta: c*et kA_eva draSTRtA |

सर्व.शक्तिमता राज्ञा यद् यत् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

.

draSTA sarva.Atmaka: dRzye sthit*a: c*et* - *

*if the seer as all.self is situate in an object = *

k*A_eva* draSTRtA* - what then is the state of seer = *
sarva.zaktimatA rAjJA

ya*t *yat

sa*mp*adyate yathA ...* – . *

*vlm.34. As the sweet saccharine juice of the sugarcane, thickens itself
into the form of the sugarcandy; so the will of God, becomes compact in the
solid body of the universe.

*moT.34a. .. sarvAtmaka:_ *dRzyam *sthitaz_cet *keva dRzyatA* //Mo_4,18.32b
//
sarvAtmaka: draSTA dRzyam sthita: dRzyatayA sthit*a:* | cet bhavati | tadA
dRzyatA kA iva bhavati | avazyam ca svapnanyAyena draSTu:
dRzyatayAvasthAnam aGgIkartavyam

yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
| yathA sampAdyate sampAdanakriyAviSayatAm nIyate ...

*VA. if all-encompassing seer abides in visibles (when seer and the seen
are one?), how here can be seerness at all? (if they are one, i*t_c*an be
no separate seer??)
as all-powerful king stays (unseparable with his power?)
*AS: If (as per scriptures, one says that ) the observer (draSTA) being all
encompassing is in the visible, then wha*t_c*an he observe (as separate
from himself)?
The second line joins with the next. As an all powerful emperor can acquire
anything, whatever he experiences, he becomes it himself. In other words,
the illusory world different from Brahman does no*t_e*xist, but is only the
Brahman itself.



तत् तथा_अनुभवति_आशु *स* एव_उदेति तत् तथा ।

tat tathA_anubhava*ti_A*zu sa* eva_udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura-sa.ullAsa: khaND*a:_b*havati bhAsura: ||4|18|35||

.

tat tathA_anubhavaty Azu sa *- that thus he quickly becomes = *

eva udeti tat tathA *- springing.up that thus = *

yathA madhura.sollAsa:

khaNDo bhavati bhAsura: *- . *

*moT.35a. tat tat tathA bhavaty Azu sa evodeti tattayA //Mo_4,18.33 //
yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
| yathA sampAdyate sampAdanakriyAviSayatAm nIyate | tat tat vastu | Azu
tathA bhavati sampadyate | vicAre kriyamANe sa eva rAjA eva | tattayA
tattadvasturUpeNa | udeti sphurati | ayam bhAva: | yathA sarvazaktimAn rAjA
svAvyatiriktajJAnadvAreNa jJAnavivartabhUtasampadyamAnavastutayA sphurati |
tathA draSTA svAvyatirikta-dRzikriyAdvAreNa
dRzikriyAvivarta-bhUta-dRzyamAna-padArthatayA sphurati_iti ||4|18|

*m.35 Only when sap loses its sap-form, flowers and fruits are produced.
Similarly losing its delight of consciousness Siva becomes a body and such.

*vlm.35. As the moisture of the ground and of the vernal season, becomes
incorporated in vegetable life, bringing forth the fruits and flowers; so
the energy of the Divine Intellect, turns itself into the living spirit;
which shortly appears in a corporeal form (of the body and its limbs).



रसताम् अजह*c **च*_एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajaha*t_c*a_eva phala-puSpa-latA.unnata: |

चित्.उल्ला*sas **त*था जी*vo **भू**yo **भ*वति देहकः ॥४।१८।३६॥

cit-ullAs*a:_t*athA jI*va:_b*hU*ya:_b*havati dehaka: ||4|18|36||

.

rasatAm ajaha*t_c*a_eva

*fruit.flower.vine*

unnata:

cid-ullAsas* t*athA jIva:

bhUyas bhavati dehaka: *- gradually becoming embodied. *

*vlm.36. As every thing is beheld in our sight, without being separated
from its idea in the mind; so the inward notion, shows itself in the shape
of the visible object, like the vision in a dream, which is but a
representation of the thoughts entertained in our minds. (i. e. The thought
is the archetype of the appearance).

*m.34-36 Whatever that perceiver experiences inside that alone emerges out.
It is like the sugarcane juice which forms the sweet jaggery.



चिन्.मात्रताम् ताम् अजह*d **ए*व दर्शन.दृ*G=**म*यम् ।

ci*t.m*AtratAm tAm ajaha*t_e*va darzana-dR*k=m*ayam |

अन्तःस्व.अनुभ*vaz **च*_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhav*a:_c*a_eva jagat-svapnam prapazyati ||4|18|37||

.

ci*t.m*AtratAm tAm – *that measured state of Consciousness = *ajahad eva *-
not losing it = *darzana-dRG=mayam - *Scene-Seer=made =
*anta:sva.anubhavaz_ca_eva
- *and inner.self-experience **too** = *jagat-svapnam prapazyati -
*waking-dream
it perceives.... *

*that measured state of Consciousness*

not losing it to Scene & Seer

*as inner.self-experience* *it perceives that state*

*as a waking-dream*

*.*

*m.37. Without losing its transcendental native and pure intelligence this
transcendent perceiver (observer) becomes, by self-experience internally of
vision and the visible. And with that sees the world-dream.

*sv. It is only when the division between the seer and the seen is given
up, only when the two are seen as of one substance, that the truth is
realised.

*moT.36b-37a. cidullAsas tathA jIva:_ *bhUtvA* bhavati dehaka: /
cin.mAtratAm tAm ajahad eva darzanadRGmaya: //Mo_4,18.35 // darzanadRGmay
*a:* karmasAdhano Hyam darzanazabd*a:* | tena dRzyadRGmaya: ity arth*a:* |
yugmam ||4|18|

**vlm.37. The ideas of self and others, are as granules in the mind, and
are like the grains of salt, which are produced in the briny grounds from
moisture of the earth: (i. e. saline particles, produced of terrene and
marine serocity). So the multitudes of thoughts in the mind, are exactly as
the globules of salt or sand on the seashore: (almost infinite in their
number). *

* ci*t.m*AtratAm tAm – *that measured state of Consciousness = *ajahad eva *-
not losing it = *darzana-dRG=mayam - *Scene-Seer=made
=*anta:sva.anubhavaz_ca_eva
- *and inner.self-experience **too** = *jagat-svapnam prapazyati -
*waking-dream
it perceives.... *



अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।

ahamtA.Adi-rase bhaume khaNDakatvam iva_Atmani |

ना*ना.*खण्ड.सहस्र.ओ*ghair **अ*द्विती*yair **नि*ज.आत्मनः ॥४।१८।३८॥

nAnA-khaNDa-sahasra.ogh*ai: a*dvitIy*ai: n*ijAtmana: ||4|18|38||

.

*so there are senses of "I"ness*

*like fragmentation in elemental matter*

*.*

*in the self*

*is an ocean of thousands of various bits*

*without duality*

*innate in self*

*.*

ahamtA.Adi-rase bhaume khaNDakatvam iva_Atmani | nAnA-khaNDa-sahasra.oghai:
advitIyai: nijAtmana: -

.

*moT. bhaum*a: b*hUmisambandhI ||4|18|

*VA. as saline solution crystallizes into salt pieces, so in Self exis*t_e*go
etc, and many thousand such fragments are non-separate with Self
*AS. The first line joins with verse 37 and explains how the dream called
world arises from solidified Chit. The second line joins with verse 39 and
explains how these solidified pieces of Chit turn back into Chit as
sal*t_c*rystals
turning back into saline solution.

* verse 36 above does not seem to imply "salt". none of my Dictionary
sources mentions salt; all refer the term to the earth (bhUmi) or as an
epithet of the planet Mars. one source says it is an Ayurvedic term meaning
"salt" but gives no attribution except the name of the sushruta; but MW has
not found it in his close study of the work. bhauma indicates whatever is
Earthen among the five Elements.



यथा_उदेति रसः_भौ*maz **चि*त् तथा_उदेत्य् असम्भ्रमम् ।

yathA_udeti ras*a:_b*haum*a: c*it tathA_udeti_a-sambhramam |

चि*d.**र*स.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥

ci*t.r*asa.ullAsa-vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||

.

yathA udeti – *so there arises = *rasa: -

*sap = earthly/material - *bhauma:* = *cit.*Consciousness =
*tathA_udeti - *thus
arises = *a-sambhramam - *without_confusion = *cit.r*asa.ullA*sa-vRkSANAm – *of
Consciousness*-*sap=comparable+trees = *kacatAm *- the state of Projection
= *AtmanA_Atmani *- by self in self*

*. *

*moT.38b-39a. .. / ... tathodety ahambhramai: //Mo_4,18.36 // bhaum*a:
b*hUmisambandhI
||4|18|MoT_4,18.36 ||4|18| *moT.39b-40a. .. //Mo_4,18.37 // cid eva ras*a:*
| tasya ya: ullAs*a:* | tasya vRkSANAm jagatAm iti yAvat ||4|18|MoT_4,18.37
|| yA yodeti yathA yasyA jIvazakte: svasaMsRti: //Mo_4,18.39a// udeti
sphurati | ci*t_c*itsvarUpA | sA jIvazakti: | svAnta: svamadhye |

*vlm.39. These trees again shoot forth in branches and leaves, of which
there is no end; and so is every other world like a forest, supplying its
sap to innumerable plants, like the thoughts in the mind.

* yathA udeti - *so there arises = *rasa: - *sap = earthly/material - *
bhauma:* = *cit.*Consciousness = *tathA_udeti - *thus arises = *a-sambhramam
- *without_confusion = *cit.r*asa.ullA*sa-vRkSANAm – *of
Consciousness*-*sap=comparable+trees
= *kacatAm *- the state of Projection = *AtmanA_Atmani *- by self in self. *



दृश्य*.**शा*खा.शत.आढ्यानाम् इह न_अ*nto '*वगम्यते ।

dRzya-zAkhA-zatADhyAnAm iha nAnt*a:_a*vagamyate |

खण्डः प्रत्येकम् एव_अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaNDa: pratyekam eva_ayam yathA rasa-camatkRtim ||4|18|40||

.

dRzya-zAkhA-zatADhyAnAm iha nAnt*a:_a*vagamyate |

*of Percept.branch*-*hundred*-ripenings

*here* *nA*nta: avagamyate

khaNDa: pratyekam *each separate stem *

*evA*yam

yathA rasa-camatkRtim *- . *

*moT.40b-41a. rasena kRtAm ucchUnatA-rUpAm [expanding, swelling] camatkRtim
rasacamatkRtim ||4|18|

*sv.40 There is no object which is totally of a different nature from the
subject.

*m.40 There is no end to the tree-branches, called phenomena. Each one of
these has many branches and parts.

*vlm.40. The intellect perceives in itself the existence of everything, as
distinctly as the inherent power of the living soul exhibits itself in
creation. (The power of the soul is its reminiscence (sanskára) of the
past, which reproduces and presents the former impressions in its
subsequent states of birth).



स्वादयत्य् एवम् एषा चित् पृथक्_पश्यति संस्थितिम् ।

svAdayati_evam eSA cit pRthak_pazyati saMsthitim |

या या_उदेति यथा यस्या जीव.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA_udeti yathA yasyA* jIva-zakte: sva.saMsRti: ||4|18|41||

.

svAdayati_evam eSA cit - *this is how Consciousness enjoys = *pRthak_pazyati
saMsthitim - *seeing separately established. = *yA yA - *whatever = arises
- *udeti = yathA yasyA: - *how and where = *jIva-zakte: sva.saMsRti: - *the
proper course of the jIva.Power ...*

??.41-42. (Similarly) whatever the consciousness delights in the same it
sees tha*t d*elight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

*vlm.41. Every one's intellect, perceives the existence of the world, in
the same manner as his living soul, happens to meet with every thing, as
present before it, by virtue of its former acts, and their reminiscence
stamped in it.

*VA. wha*t_c*onsciousness feels in itself that is sees as different, as of
this cit by power of jiva arises its own creation, (continues to the next)
so it stays, being its own self, staying of the nature of cit.
*AS. The first line is connected with the verse 40. The Chi*t_e*xperiences
different versions of the world based on the pieces dissolved in its
formation! I feel this is describing the karmic development of a jIva. The
second line indeed connects with the next.

**sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an
object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

* svAdayati_evam eSA cit - *this is how Consciousness enjoys = *pRthak_pazyati
saMsthitim - *seeing separately established. = *yA yA - *whatever = arises
- *udeti = yathA yasyA: - *how and where = *jIva-zakte: sva.saMsRti: - *the
proper course of the jIva.Power ...*



ताम् ताम् तथा_इति सा स्व.आत्म-चिड्.रूप-भुवन.स्थितम् ।

tAm tAm tathA_iti sA sva.Atma-cit.rUpa-bhuvana-sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva-saMsRtaya: kAzcit pramilanti parasparam ||4|18|42||

.

...

tAm tAm tathA iti sA

*that that is thus this.one *

*own.self*-*Conscious*.*form*-*earth-situate*

jIva-saMsRtaya: *emergent Living.samsAras *

kAzcit *whoever *

pramilanti parasparam *coming together **one.by.one. *

* "one.by.one" - by <parasparam> YV usually means "mutually"

*moT.42. .. sA *svAntaz* cid *bhUta*bhuvanasthitim //Mo_4,18.39b // tAm tAm
bhUtabhuvanasthitim | bhUtAnAm tadAdhArabhUtAnAm | bhuvanAnAm ca saMsthitim
saMsthAm | eti prApnoti ||4|18|MoT_4,18.39 ||4|18| jIvasaMsRtay*a:* kAzcit
pramilanti parasparam //Mo_4,18.40a //

*vlm.42. There are some living souls, which meet and join with others and
propagate their species; and then cease to exist after having lived a long
time together.

*m.41-42. (Similarly) whatever the consciousness delights in the same it
sees tha*t d*elight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

**sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an
object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

*VA. (second line) every jiva's creations mix with each other??, (continues
to next)
having spend time in samsara, they die away after a long time.
*AS. Some (kAczcit ) jIva formations join with each other and move about in
the world together before being liberated after a long time. In other
words, this is describing multibirth unions of some individuals.



स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira-kAlata: |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna-cetasA ||4|18|43||

.

*themselves having wandered the saMsAra*

*they come to quiet after a long time*

*.*

*with a subtly higher point.of.view*

*you should see things with Wise-Awareness*

*...*

svayam vihRtya saMsAre - *themselves having wandered the saMsAra = *zAmyanti
cira-kAlata: - *they come-to-peace long-time-after* — [like them] =
sUkSmayA parayA dRSTyA - *with subtle and elevated perception = *tvam pazya
jJAna-cetasA - *you see with Wisdom-Awareness. *

.

*vlm.42. ... and then cease to exist after having lived a long time
together. • 43 You must observe with keen sight and a well discerning mind
in order to look into the different states and thoughts of others.

**sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an
object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

#vihRtya – having wandered (for pleasure). — y1.027.019 —

*moT.43b-44a. .. dRSTyA *svam pazyasy anayA tathA */ ... //Mo_4,18.41 //
tvam | svam cin.mAtr*a_A*khyam svAtmAnam | anayA asmin prakaraNe proktayA |
parayA utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSmarUpayA | dRSTyA
samyag.jJAnena | pazyas*i_a*nubhavasi | tathAzabda: samuccaye | tathA
paramANv-antareS*u_a*pi jagajjAlasahasrANi pazyasi | apizabda:
paramANv-antareSu jagaj-jAla-sahasra-darzanAsambhavadyotak*a:* ||4|18|

* svayam vihRtya saMsAre - *themselves having wandered the saMsAra = *zAmyanti
cira-kAlata: - *they come-to-peace long-time-after* — [like them] =
sUkSmayA parayA dRSTyA - *with subtle and elevated perception = *tvam pazya
jJAna-cetasA - *you see with Wisdom-Awareness. *



जग*j.**ज्वा*ल.सहस्राणि परमा*Nv **अ*न्तरेष्व् अपि ।

jaga*t-j*vAla-sahasrANi paramAN*u-a*ntareSu_api |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASANe jvAlAyAm anile jale ||4|18|44||

.

jaga*t-j*vAla-sahasrANi –

*world-spark=thousands = *paramAN*u-a*ntareSu api –

*even within the Primal Atoms = *citte –

*in the chittAffection = *nabhasi –

*in the sky [Space] = *pASANe –

*in a stone [Earth] = *jvAlAyAm –

*in the fire = *anile –

*in the air = *jale –

*in the water*

*... *

*moT.43b-44a. .. / jagaj*jAla*sahasrANi ... //Mo_4,18.41 // tvam | svam
cin.mAtrAkhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA
utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSma-rUpayA | dRSTyA
samyagjJAnena | pazyas*i_a*nubhavasi | tathAzabda: samuccaye | tathA
paramANv-antareS*u_a*pi jagajjAlasahasrANi pazyasi | apizabda:
paramANvantareSu jagaj.jAla-sahasra-darza*nA*sambhava-dyotak*a:* ||4|18|

*vlm.44.There are thousands of world-sparks even within the Primal Atoms;
in the chitta; in the sky; in a stone; in the fire in the air in the water.

**sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an
object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

* jaga*t-j*vAla-sahasrANi - *world-spark=thousands = *paramAN*u-a*ntareSu
api - *even within the Primal Atoms = *citte - *in the chittAffection
= *nabhasi
- *in the sky [Space] = *pASANe - *in a stone [Earth] = *jvAlAyAm - *in the
fire = *anile - *in the air = *jale - *in the water... *



सन्ति संसार.लक्षाणि तिले तैलम् इव_अखिले ।

santi saMsAra-lakSANi tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जी*vo **भ*वेच् चितिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIv*a: b*havet_citi: ||4|18|45||

.

santi saMsAra-lakSANi –

*being the marks of saMsAra = *tile tailam iva akhile –

*as oil is in the sesame seed, so in everything = *yadA cetas eti siddhim –

*when chetas.Affectivity comes to power = *tadA jIva:_ bhavec citi: -

*then a bit of Consciousness becomes the Living.jIva *— or the jIva becomes
*Consciousness*...

*vlm.45. When the mind becomes perfect, i*t_c*omes to be the living being;
and the intellect being purified, becomes all pervasive. Hence is the union
of the intellect with the living spirit.

*m.Such are the marks of saMsAra. As oil is in the sesame seed, so, in
everything, when Chetas Awareness comes to power, then the Living Jîva
becomes Chiti Understanding.

*sv.41-42-43-44-45 Nor can the subject (self) be seen as if it were an
object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is no*t_e*ven the subject or
the seer! There is no division in such a vision.

*jd.45 - santi saMsAra-lakSANi - *being the marks of saMsAra = *tile tailam
iva akhile - *as oil is in the sesame seed, so in everything = *yadA cetas
eti siddhim - *when chetas.Affectivity comes to power = *tadA jIva:_ bhavec
citi: - *then a bit of Consciousness becomes the Living.jIva *— or the jIva
becomes *Consciousness*...



शुद्धा च सा सर्वगता तेन त*n.**मे*लनम् मिथः ।

zuddhA ca sA sarvagatA tena ta*t.m*elanam mitha: |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्र*म.*रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama-rUpaka: ||4|18|46||

.

*and pure is this everywhere.going consciousness*

*by/with** it*

*commingling in it*

*:*

*for everyone*

*from the Lotus.born onward*

*their each.particular state of reality is a delusive formation*

*.*

zuddhA ca sA sarvagatA - *and pure is the **conscious**
everywhere.going = *tena
- *therefore – *t*at.m*elanam mitha: - *that.mixing together = *sarveSAm
padmaj*a_A*dInA*m* - *of all from the Lotus.born onward =
*sva.satt*A*bhrama-rUpaka:
- *is their **own reality/delusion-form. *

*m.46. Consciousness(es) can (join) mix and write together since
consciousness is immanent in all. The (independent) existence of all, like
Brahma and such, is merely an illusion (or false).

*moT. .. tena sammelanam mitha: //Mo_4,18.43b // sA cit | tena MoT_4,18.
uddhatvena ||4|18|
.??. source *.Q.* By becoming Manas, Brahman transforms into
thought-activity; but Brahman cannot have something else
<brahma-tattv*e_a*nyatA
*nA*sti>. But how can the order of the world-appearance be explained? "The
seeming correspondence and agreemen*t d*epend upon the similarity of the
imaginary products in certain spheres, and also upon accident. It is by
accident tha*t_c*ertain dream-series correspond with certain other dream
series. <melanam api svakIya-parakIya-svapnAnAm daivAt kvachit saMvAdavat
svAnta:-kalpanAtmakam eva. YV-tAtparya-prakAza

**vlm.46. The self-entity of the lotus-born Brahmá and all other living
beings, is only their self-deception; and the sense of the existence of the
world, is as a protracted dream rising and setting in the mind.*

*jd.46 - zuddhA ca sA sarvagatA - *and pure is this immanence = *tena
- *therefore
– *t*at.m*elanam mitha: - *that.mixing together = *sarveSAm padmaj*a_A*dInA
*m* - *of all from the Lotus.born onward = *sva.satt*A*bhrama-rUpaka: - *own
reality/delusion-form. *



जग*d.**दी*र्घ-महास्वप्नः *so '*यम् अन्तः समुत्थितः ।

jaga*t-d*Irgha-mahAsvapna: s*a:_a*yam anta: samutthita: |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चित्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzc*it.b*hUta-paramparA: ||4|18|47||

.

jaga*d-*dIrgha-mahAsvapna: - *the long dream of this world = *s*a:_a*yam
anta: samutthita: - *this emerges within = *svapnAt svap*nA*ntaram - *from
a dream into a dream = *yAnti kAzcidbhUta-paramparA: - *there comes a
parade of all sorts of beings. *

*the long dream of this world*

*i**s this within*

*emerging*

*:*

*from a dream into a dream*

*comes a parade of all sorts of beings*

*.*

*m.47 World is a long dream which has a beginning and end. Some beings go
into dreams in dreams.

*vlm.47. Some beings pass into successive states of existence, as a man
passes from one dream to another; and they think themselves to be firmly
established in them, as one supposes to be settled in some house, appearing
to him in his dream.

*mo. kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

*moT. ... kAzcid bhUta-paramparA: bhUta-paGktay*a:* | svapnA*t_e*kasmAt
saMsRti-rUpAt svapnAt | svapnAntaram anya-saMsRti=rUpam svapnam | yAnti |
tena tata: heto: | AsAm svapnAt svapnAntaram gatAnAm bhUta-paGktInAm |
kuDyAdau dRDhatara: upalambha: sthita: asti | idam kuDyam ityAdirUpam
jJAnam asti ||4|18|
*jd.47 - jaga*d-*dIrgha-mahAsvapna: - *the long dream of this world = *s
*a:_a*yam anta: samutthita: - *this emerges within = *svapnAt svap*nA*ntaram
- *from a dream into a dream = *yAnti kAzcidbhUta-paramparA: - *there comes
a parade of all sorts of beings. *



तेन_उपलम्भः कुड्य.आ*dAv **अ*सौ दृढतरः स्थितः ।

tena_upalambha: kuDya.Ada*u_a*sau dRDhatara: sthita: |

य*द् य*त्र चित्.भावयति तत् तत्र_आशु भव*ty **अ*लम् ॥४।१८।४८॥

yat yatra c*it.b*hAvayati tat tatra_Azu bhavat*i_a*lam ||4|18|48||

.

tena_upalambha: kuDya_Adau_asau dRDhatara: sthit*a:_y*at yatra citbhAvayati
tat tatra_Azu

bhavat*i_a*lam - *becomes as.well*

*. *

*sv.48 Each jiva experiences within itself whatever and however it has
given rise to within itself with the help of its own life-force.

*m.48. Because of that those (dreams) become firm and concrete like walls.
Whatever consciousness conceives/fancies, that will immediately take shape
and happen.

*vlm.48. Whatever the intellec*t d*wells upon at any time or place, it
immediately sees the same appearing therein before it; as anything which is
seen in dream, appears to be true to the dreamer all that time.



तया स्व*प्ने**_**अ*पि य*द् दृ*ष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapn*e_a*pi ya*t d*RSTam tat.kAle satyam eva tat |

चिद*Nor **अ*न्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaN*o:_a*ntare santi samasta.anubhava.aNava: ||4|18|49||

.

*because of that*

*even something you see in dream*

*seems to be real at that time*

*.*

*within the Atomic Consciousness*

*there exist all Atomic experiences*

*.*

tayA svapne_api yat dRSTam tat.kAle satyam eva tat | ci*t.a*No:_antare
santi samasta.anubhava.aNava:

.

*vlm. ... anything which is seen in dream, appears to be true to the
dreamer all that time. 49. The atom of the intellect, contains the
particles of all our notions....

* tayA - *by that (Consciousness) = *svapne api - *even in dream =
*ya*t d*RSTam
- *what is seen = *tat kAle - *that in time = *satyam eva - *is indeed real
= *tat – *that = *ci*t.a*No:_ antare santi - *being within the
Consciousness-Atom = *samast*A*nubhav*A*Nava: *- the atoms of all
experience. *



(यथा बीज_आन्तरे पत्र.लता-पुष्प-फल=अणवः) ।

(yathA bIja_Antare patra-latA-puSpa-phala=aNava:) |

परमाणु.जगति अ*nto **म*न्ये चित् परमाणवः ।

paramANu-jagat*i_a*nt*a: m*anye cit paramANava: |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य-भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvaita.aikya-bhramam utsRja ||4|18|50||

.

(*as within the seed*

*there are Atomic leaves & stems & fruits & flowers)*

*in the SuperAtom-world*

*within*

*(I opine)*

*are conscious SuperAtoms*

*.*

*Space merges with Space*

*.*

*let go of the dual.single-delusion*

*!*

* the first line is an unidentified interpolation in the KG. edition.

* yv - paramANu-jagat*i_a*ntar within the Superatom-world

/ mo – paramANum jaga*t *antar within the Superatom the world

*moT.50. paramANum *jagad* antar *dhatte* citparamANuka: / ... //Mo_4,18.48
//
cit-paramANuk*a: c*id-rUpa: paramANu: | jagat paramANum jagad-rUpam
paramANum | anta: svAtmabhittau | dhatte dhArayati | phalitam Aha lInam iti
| ata: AkAzam jagadAkhyam AkAzam | AkAze cidAkhya AkAze | lInam bhavati |
etasya phalam kathayati dvaitaikyam iti | atastvam dvaitaikya-bhramam
utsRja tyaja | ekatayA_api vaktum azakyasya kevalasya cin.mAtrasya
sthitatvAt ||4|18|MoT_4,18.48 ||

*jd. note the clarity of MoT as compared with the obfuscationist AB!

*m.50. I feel that the world-atoms are consciousness-atoms.
Consciousness-space dissolves into another consciousness-space. Cast away
the false notions of duality and oneness.

*vlm.50. I consider the atoms of the intellect and the mind, contained
within the particles, of the material body, to be both vacuous, and joined
in one withou*t_c*ausing a duality in their nature.

**sv.49-50-51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world-appearances. In
everyone's mind, in the very space, in every rock, in the flame of fire and
in water there exist_countless world-appearances; even as oil exists in
sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This
world-appearance is but a long dream which manifests everywhere, being the
imagination of Brahma the creator and all others. *

*jd.50 - (yathA - *as = *bIja_Antare - *within the seed =
*patra-latA-puSpa-phala=aNava:)
- *there are aNu.Atoms of leaves and stems and fruits and flowers. = In the
SuperAtom-world within - *paramANu-jagat*i_a*ntar = *I opine - *manye = *are
conscious SuperAtoms = *cit paramANava: - *Space is merged with Space. = *lInam
AkAzam AkAze dvai*ta.aik*ya-bhramam utsRja *- **let go of the
dual.single-delusion! *



देश.काल.क्रिया-द्रव्यैः *svair **ए*व_अणु*bhir **ए*व चित् ।

deza.kAla.kriyA-dravyai: sv*ai:_eva_a*Nubh*i:_e*va cit |
अणून् अनुभव*ty **अ*न्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aNUn anubhavat*i_a*ntar itarANi na sambhavAt ||4|18|51||

.

deza.kAla-kriyA=dravyai: sv*ai:_e*va aNubh*i:_e*va cit
aNUn_anubhavat*i_a*nta:_ itarANi na-sambhavAt

deza.kAla-kriyA=dravyai: *- w/ elemental things acting in Place and Time = *

sv*ai:_e*va aNubh*i:_e*va cit

aNUn_anubhavati

antar

itarANi na-sambhavAt - *thru not-becoming. *

*moT.51. dezakAlakriyA*dyAkhyai: *svair ... / ... itar*ANor* *asambhavAt*
//Mo_4,18.49 // svair eva svarUpabhUtair eva | aNUn nAnAbhUtarUpAn aNUn |
anta: svasmin | itarANo: dezAdirUpasya cidvyatiriktasyANo: ||4|18|

*m.51 The differentiated atoms of time, space and matter are independently
consciousness atoms. When this atom-ness is experienced inside, nothing
else is possible.

*vlm.51. So the intellec*t_c*onceives within itself and of its own
particles, many other Atomic germs, under the influence of particular times
and places and actions and circumstances; which cannot be extraneous from
itself. (i. e. All notions are the making of the mind, and not impressions
from without).

*VA. place, time, action, materiality are only own aspects of the same Cit,
which stay in Cit, overwise no*t_e*xisting (away from cit)?
*AS. Chi*t_e*xperiences particles of space, time, action (karma) etc. of
its own within its space, for others are not possible there.

**sv.49-50-51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world-appearances. In
everyone's mind, in the very space, in every rock, in the flame of fire and
in water there exist_countless world-appearances; even as oil exists in
sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This
world-appearance is but a long dream which manifests everywhere, being the
imagination of Brahma the creator and all others. *

Øtt. #*dravya - *any thing - what*ev*er - a nominal equivalant to #kiMcit.
• (in phil.) an elemental substance (9 in the *nyAya, namely
#pRthivI.earth, #ap.water, #tejas.radiance, #vAyu.wind, #AkAza.space;
#kAla.time, #diz.place, #Atm*at.*self, #manas.Mind • • (Gram) single object
or person, individual (cf. #ekadravya).



स्वयम् सर्गस्य कचितः स्वप्ने चि*d.**अ*णु-खण्डकः ।

svayam sargasya kacita: svapne ci*t.a*Nu-khaNDak*a:* |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या_अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa-niSThasya deha-dRSTyA_anubhAvita: ||4|18|52||

.

*Creation*

*projects itself*

*in dream*

*:*

*a Conscious-atomic bit*

*of*

*what begins as the brahman.Immensity and ends.up as a louse*

*: *

*by Body.vision*

*is*

*experienced*

*.*

* svayam sargasya kacita: *- *itself of creation projected* - Creation
projects itself = *svapne *- in dream = *ci*t.a*Nu-khaNDaka: *- a
Consciousness-atomic bit = *brahma.Ade: kITa-niSThasya* - of what begins as
the brahman.Immensity and ends.up as a louse = *deha-dRSTyA anubhAvita: *-
by Body.vision is experienced. *

.

*moT. svayam sargasya kacita: svapne cid-aNu-khaNDak*a: b*rahmAde:
kITa-niSThasya deha-dRSTyA anubhAvita: = > brahmAde: ... deha-dRSTyA
anubhAvita: anubhava-viSayatAm nIt*a:* | kITa-niSThasya kITA-vasAnasya |
anubhAvita ity atra svArthe Nic ArS*a:* ||4|18| svayam sarvasya kacita:
svacchaz cidaNu-SaNDaka: ...

*m.52. The sparkles of creation in a dream are consciousness – atoms alone.
The firm experiences of things, from Brahma to an insect are essentially
perceptions from the standpoint of a body.

*vlm.52. It is this particle of the intellect which displays the creation,
like the vision of a dream before it; and it is this conception, that led
the gods Brahmá and others to the idea of their visible bodies, as it makes
the little insects to think of their own bodies. (i. e. The minds of all
display the outer world subjectively to all beings).

*VA. creation in dream is piece (aspect)of cit, which own perception of
cit, as seen in body of anyone from Brahma to a worm.
*AS. For anyone from brahmA to a worm, the piece of Chit formulated in the
dream of creation is experienced as a body. In other words, one's
perception of one's body is the formation of Chit acting as a part of the
dream.

* svayam sargasya kacita: *- *itself of creation projected* - Creation
projects itself = *svapne *- in dream = *ci*t.a*Nu-khaNDaka: *- a
Consciousness-atomic bit = *brahma.Ade: kITa-niSThasya* - of what begins as
the brahman.Immensity and ends.up as a louse = *deha-dRSTyA anubhAvita: *-
by Body.vision is experienced. *



कचितम् किम्.चि*d **ए*व_इह वस्तुतः तु न किम्.चन ।

kacitam kim.ci*t_e*va_iha vastutas tu na kim.cana |
स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit-paramANava: ||4|18|53||

.

kacitam kim.ci*t_eva_ih*a - *whatever is projected here *

*has no reality anyhow - *vastutas* t*u na kim.cana
svayam satyam - *the real itself *

*is enjoyed - *svAdayante

*as dual by paramANu.SuperAtoms of Consciousness. - *dvaitam
cit-paramANava:

*moT. .. / svayam *svatvam *svAdayante ... //Mo_4,18.51 // pun*a:* kim etat
sphuratIty | atrAha svayam iti | citparamANav*a: c*illezA: | dvaitam
ghaTapaTAdirUpadvaitasvarUpam | svatvam svabhAvam | svAdayante
camatkAraviSayatAm nayanti ||4|18|

*m.53. This world is a mere flash. I*t d*oes no*t_e*xist infact.
Consciousness-atoms enjoys (or flavors) reality as dual. It is their
self-conception.

*vlm.53. All that is displayed in this (outer) world, is in reality nothing
at all; and ye*t d*o these living beings, though possessing the particles
of intellect in them, erroneously conceive the duality of an extraneous
existence.

**sv. **The objects thus born in the Creator's dream migrate from dream to
dream, from embodiment to embodiment — thus generating the illusory
solidity of this world-appearance. This dream-like appearance is yet true
during the period of the dream itself. Within every atom is the potential
experience of every kind, even as a seed contains within itself the
different aspects of the tree (flowers, leaves, fruits, etc. ) .Within
every atom of existence, there is the infinite consciousness: hence, it is
indivisible. Therefore, give up all your notions of diversity or unity.
Time, space, action (or motion) and matter are all but different aspects of
the one infinite consciousness: and consciousness experiences them within
itself, whether it happens to be the body of the creator Brahma or that of
a worm. An atom of consciousness, when it attains to the fully grown state
of a body, experiences its own faculties. Someone perceives the objects
spread out as if outside because the infinite consciousness is omnipresent.
Others behold everything within, evolving and devolving alternately. *



स्वयम् प्रकचति स्फार.देहःचि*d.**अ*णु-खण्डकः ।

svayam prakacati sphAra-dehazci*t.a*Nu-khaNDaka: |
नेत्र.आदि.कुसुम.द्वारैः संवि*d.**आ*मोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi-kusuma-dvArai: saMvi*t-A*modam udgiran ||4|18|54||

*.*

*Atomic.Consciousness*

*projects itself*

*beyond Body*

*:*

*a flowery doorways of the senses*

*emits Awareness as aroma*

*.*

svayam

prakacati

sphAra

deha

cit

aNu

cidaNu

khaNDaka
sphAra-dehazci*t.a*Nu-khaNDaka:
dehazci*t.a*Nu-khaNDaka:
ci*t.a*Nu-khaNDaka:
khaNDaka:
netra.Adi-

kusuma-

dvAra

kusuma-dvAra

netra.Adi

saMvit

saMvi*t-A*moda

Amoda

udgiran

.

*moT.54. .. //Mo_4,18.52 // sphAra-deha: sphAra-svarUp*a:* | saMvidAmodam
ghaTapaTAdi-jJAnarUpam Amodam ||

*m.54 Consciousness-atom itself sends oozes out fragrance of sentient
knowledge-flowers through its gates of eyes and such (sense organs) and
sparkles the vast large body (of beings).

*vlm.54. Some intellects (of particular persons), display themselves in
their bodies, and derive the pleasure of their consciousness, through the
medium of their eyes and external organs, (i. e. Some men believe their
bodily senses as the intellect, and no mind besides).

*AS. The grown body (sphAra-deha:) of the Chit ...

* svayam prakacati - *it projects itself = *sphAra-deha: - *a vast body = a
cit.aNu-Consciousness.Atom - *ci*t.a*Nu-khaNDaka: = *the flowery doorways
of the eyes and senses - *netra.Adi-kusuma-dvArai: = saMvid-Amodam udgiran
- *that_emit Awareness as aroma. *



सम्पश्यति_इतराम् कश्चित् बही.रूपेण चित्.घटः ।

sampazyati_itarAm kazcit bahI.rUpeNa cit.ghaTa: |

सर्व.गत्वात् अनाशित्वाद् दृश्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvAt dRzya.bIjasya vai cite: ||4|18|55||

.

sampazyati itarAm kazcit - *it sees another something = with external form
- *bahir rUpeNa = *a Consciousness-pot - *cit-ghaTa: = sarva.gatvAt - *thru
immanence in everything = thru indestructibility - *a.nAzi-tvAt =
dRzya-bIjasya vai cite: - *of a percept-seed of Consciousness itself. *

*m.55. The consciousness of the seed of phenomenality is immanent in
everything and is indestructible. In some it is manifes*t_e*xternally as
consciousness-pot.

*vlm.55. Others look on outward objects as receptacles of the intellect,
from the belief that the all pervasive, inseparable and imperishable
intellect (soul), must abide in all and every one of them. (It is the
intellect which contains the material world, and not this the other, as
many think omnipresence to mean).

*moT. kazcit puruS*a:* | jAgrad avasthAviSTa iti yAvat | cite:
dRzya-bIjasya cid-Akhyasya dRzya-bIjasya | sarva.gatvAt tathA a-nAza-tvAt |
cid-ghanAn cit-svarUpatvena cid-bharitAn | itarAn svat*a: b*hinnatvena
bhAtAn padArthAn | bahI-rUpeNa pazyati bAhyA ete it*i_a*nubhavati ||4|18|

* sampazyati itarAm kazcit - *it sees another something = with external
form - *bahir rUpeNa = *a Consciousness-pot - *cit-ghaTa: =
sarva.gatvAt - *thru
immanence in everything = thru indestructibility - *a.nAzi-tvAt =
dRzya-bIjasya vai cite: - *of a percept-seed of Consciousness itself. *



अन्तर् एव_अखिलम् कश्चित् पश्य*ty **अ*विमलम् जगत् ।

antar eva_akhilam kazcit pazyat*i_a*-vimalam jagat |

तत्र_अति.काल.कलनाद् उन्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla-kalanAt unmajjati nimajjati ||4|18|56||

.

anta:_* eva_a*khilam - *quite entirely within = *

*some see *

a-vimalam jagat *a not-stainless world *

tatra *there *

ati.kAla-kalanAt *after great.time- *

unmajjati *emerging*

nimajjati *- immersing. *

*moT. .. pazyaty *avikalam *jagat / ... //Mo_4,18.54 // kazcit
svapnAvasthAviSTa iti yAvat | antar eva svasminn eva | na tu bAhye
||4|18|MoT_4,18.54 ||4|18|
*m.56 Some perceive (some Sivas) perceive this impure world within
themselves. Then, because of contemplation about it for along time, they
sink and float in that.

*vlm.56. Some men view the whole gross world within the body, instead of
the all pervading intellect of Brahma; as Viswarupa, and these being
hardened by long habit of thinking so, are plunged in the gulph of error.
(These are the materialists and the Tántrika microcosmists).

**sv. **.... Someone perceives the objects spread out as if outside because
the infinite consciousness is omnipresent. Others behold everything within,
evolving and devolving alternately. *



स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:puna: |

मिथ्या_अवटेषु लुठति शिला_इव शिखर.च्युता ॥४।१८।५७॥

mithyA_avaTeSu luThati zilA_iva zikhara-cyutA ||4|18|57||

.

svapnAt svap*nA*ntaram

*from dream to dream *

tatra tathA pazyan

*there *

*thus *

*again & again *

mithyA

avaTeSu – *among holes *

/ vaTeSu – *among banyan trees *

rolling/stirring

zilA_iva

*like a rolling stone fallen from a mountain.peak *

*among the banyan trees*

*. *

zikhara-cyutA

वृ #vR - *vRta ? #*vaTa*: - the Banyan tree +

O* #avaTa: - a hole (in the ground, in the body, &c) +

*moT.57. .. / mithyAvaTeSu luThita: zileva zikharacyutA //Mo_4,18.55 //
kazcit kim kurvan | svapnAt svapnAntaram puna: puna: pazyan iti pUrveN
*A_eva* sambandh*a:* | kazcit kathambhUt*a:* | mithyA vyartham | *avaTeSu
bhAvAbhAvAkhyeSu_ avaTeSu |* luThit*a:* | kA iva | zikharacyutA zilA iva
||4|18|

*sv.57 Some go from one dream-experience to another, wandering in this
world-appearance.

*m.57 Seeing dreams within dreams again and again, they fall into abyss
like a stone rolling down a mountain peak.

*vlm.57. These rove from one error to another, as a man sees one dream
after another; and roll about in the pit of their delusion, as a stone when
hurled from a hill downward.

*VA. (second line) like stone rolling from peak of mountain breaking into
pieces? (vaTeSu?)
*AS. I think the first two words of the second line should be joined as
*mithyAvaTeSu since it is most probably mithyA+ avaTeSu. avaTa means a
ditch. As a stone fallen from the top of a mountain bumps around from ditch
to ditch ...

*jd. MoT also makes this joining. KG and VLm both have a space before
vaTeSu. TPD does not use spaces.



के.चित् सम्मीलिताः के.चिद् आत्मनि_एव_अभ्रमे स्थिताः ।

ke.cit sammIlitA: ke.cit Atmani_evA-bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुरन्तो देह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit-prasare sphuranta:_deha-khaNDakA: ||4|18|58||

.

ke.cit sammIlitA: *- some are asleep *

ke.ci*t *Atmani_eva *- some only in the Self *

a.bhrame sthitA: *- seated in non.delusion = *

magnA: *immersed *

sva.saMvit-prasare *in the emergence of their own awareness *

sphuranta: deha-khaNDakA: *- . *

*moT. ke.cit suSuptyavasthAviSTA: | sammIlitA: *nidrAgrastA: |*
Atman*i_a*jJAnavalite
svAtmani | dehiSaNDakA: jIvasamUhA: ||MoT_4,18.56 || ... eva bhrame ...
dehiSaNDakA:

*m.58. Some (consciousnesses) live together flash ou*t_c*orporeal bodies
engrossed in their own sentien*t_c*onsciousness. Some live in their
consciousness-self without any perplexity.

*vlm.58. Some persons rely on the union of the body and soul, and others
relying in the soul alone, are placed beyond the reach of error; while
there are many, who rely on their consciousness alone, and shine thereby as
rational beings. (The Cartesians and conscientionalists).



स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jagat-jIva-vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.व*d=**आ*श्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat-svapna.vat=Azritam ||4|18|59||

.

svayam anta:

prapazyanti ye *those.who behold *

jagaj-jIva-vibhramam *the World.jIva delusion *

taistai: *w them whatever *

kai:cit *whoever *

tatam dRzyam

a.sat-svapna.vad=Azritam *unreal.dream-like=**dependent.on *

*moT. .. / *tai: kai:cit tat tathA* dRzyam ... //Mo_4,18.57 // ye
jIvanmuktA: jIvA: | jagajjIvasambhramam jagadAkhyam jIvasambhramam | ant*a:
m*anasi | pazyanti | na tu bahi: | tai: kai:cit ta*t d*Rzyam tathA Azritam
antastvenaivAzritam | katham | asat-svapnavat | turyAvasthAviSTA jIvanmuktA
hi bAhyam api jagat svapnavad anta:stham* eva_a*nubhavanti
bhramasvarUpatvadarzanAt ||4|18|

*m.59 Some recognize within themselves the illusory nature of this world
and do not rely on the unreality of this non-existen*t d*ream.

*sv.59 On account of this consciousness, the world appears in the jiva: and
there are jivas within jivas, ad infinitum.

*vlm.59. They that perceive in themselves the errors of other people, are
to be considered as under the influence of false dreams in their sleep;
(but mind not themselves, that labour under the error as the dreamer).



सर्व.आत्मत्वात् स्वभावस्य तद् दृश्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya tat dRzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

.

sarva.AtmatvAt svabhAvasya ta*t d*Rzyam satyam Atmani | sarvagam vidyate
yatra tatra sarvam udeti hi

.

*... *

*which has the nature of the Self.ness of all*

*that percept is real*

*where*

*in the soul*

*the all-pervasive is known.to.be <http://known.to.be>*

*there*

*it all arises*

*.*

*m.60 Since consciousness is all self by nature, whatever is visible in one
is true. Wherever this all-immanen*t_c*onsciousness is manifest, everything
arises there (in whatever form).

*AS. Due to its encompassing nature, that visible world is true within
(one's own perception), when it pervades everywhere (sarvagam vidyate
yatra) then it appears to all (as true).



जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |

जीव.खण्ड उदेति_उच्चैः तस्य.अन्तर् इतरः_अपि च ॥४।१८।६१॥

jIva-khaNDa* udety.uccais.tasya.antar itara:_api ca ||4|18|61||

.

jIv*A*nta: - *within the Living.jIva*

pratibhAsasya sarvasya

puna:_ antare

jIva-khaNDa udety.uccais.

tasy*A*nta:_ itar*a:_a*pi ca *- . *

*m.61. In all luminous reflections (of consciousness) as Siva, another Siva
formation occurs again within it and this repeats.

*vlm.61. God that shines is the living soul of every body, resides also in
the soul of that soul, as also in all the living souls and mind which are
contained within the body of another. (Such as in living beings born inside
the body of another).



जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIva: tasya.antar api jIvaka: |
सर्वत्र रम्भा*.**द*लवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA-dalavat jIva:_jIva.antar eva hi ||4|18|62||

.

jIv*A*nta:_ jAyate jIvas - *Within the Living.jIva the jIva is born = *tasy
*A*nta:_ api - *though any living thing is within That = *jIvaka: - *everywhere
like the plantain tree = *sarvatra rambhA-dalavat - *the jIva is within the
jiVa. - *jIva: jIv*A*nta:_ eva hi*. *

*m.62 Thus occurs, as in a banana stem, a Siva within Siva and so on.

*vlm.62. One living being is born in another, and that again within
another, like the coatings of plantain trees, which grow one under the
other over the inmost pith. (So God is the inmost marrow of all external
lives and souls, which are as crusts of the

same).

* jIv*A*nta:_ jAyate jIvas - *Within the Living.jIva the jIva is born = *
tasy*A*nta:_ api - *though any living thing is within That = *jIvaka:
- *everywhere
like the plantain tree = *sarvatra rambhA-dalavat - *the jIva is within the
jiVa. - *jIva: jIv*A*nta:_ eva hi*. *



दृश्य-बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya-buddhi-parAvRttau samam etat anantaram |
हेम्नि_इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni_iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

.

dRzya-buddhi-parAvRttau samam eta*t *anantaram hemni_iva kaTaka_Adi.tvam

parijJAtam vinazyati

.

*m.63 When the sense of phenomenality is reversed and becomes equal (a
perception of equality), the entire phenomenal knowledge gets destroyed. It
is like the sense of bracelethood being lost when (everything) is
recognised as gold.

*vlm.63. By reverting the cognition of visibles, to the recognition of
their essence (tanmatra) in the invisible plenum, we get rid of our error
of the reality of the formal world, as we do of the ornament in the
material gold. (i. e. The substances of gold is the material cause of the
formal and changeable jewels). Gloss. The knowledge of the consequent
(parák) and antecedent (pratyak), must blend in that of the sameness
(samani) of both (yugupat), the internal (antar) and external (váhya)
(existences).

*moT. dRzyabuddhi*parAvRddhi* samam etad *anantakam* / ... *parijJaptyA_eva
nazyati* //Mo_4,18.61 // anantakam antarahitatvena bhAsamAnam | eta*t d*Rzyam
| parijJapty*A_eva* cin.mAtram evedam iti jJAnen*A_eva* | na tv anyena
kena_api hetunA | samam yugapat | na tu krameNa | nazyat*i_a*darzanam yAti
| cin.mAtra-rUpatve*nA*nubhUyamAnatva-siddher ity arth*a:* | etat
kathambhUtam | dRzyabuddhyA dRzyam idam iti buddhyA | parA utkRSTA | A
samantAt | vRddhi: yasya | tat | etat kim iva | kaTakAditvam iva | yathA
hemni sthitam kaTakAditvam parijJaptyA hemaivedam iti jJAnena nazyati |
tathety arth*a:* ||4|18|



विचा*रः**_**य*स्य न_उदेति को ऽहम् किम् इदम् इत्य् अलम् ।

vicAr*a:_y*asya na_udeti ka:_aham kim idam iti_alam |
तस्य_अन्तः_न विमुक्तः_असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta:_na vimukt*a:_a*sau dIrgha: jIva-jvara-bhram*a:* ||4|18|64||
.

vicAr*a:_y*asya na_udeti *- someone for whom Enquiry does not arise = *

k*a:_a*ham *- as "who am I?" = *

kim idam it*i_a*lam *- "what is This?", fully = *

tasy*A*ntar *- within That = *

na vimukta: asau *- he is not liberated = *

dIrgha: jIva-jvara-bhrama: *- long suffering the delusion of life. *

*moT.64. .. / tasy*AdyantA*vimukt*a:_a*sau ... //Mo_4,18.62 //
AdyantAvimukta: avicchinnapravAh*a:* | jIv*a:_a*ham iti jvararUp*a: b*hrama:
jIvajvarabhram*a:* ||4|18|

*m.64 One, who does not question/inquire into as ‘who and I, what is this
world?', will never get rid of the long standing fever of illusion about
Sivahood.

*vlm.64. He who does not inquire into the question "who he is" and "what is
the world" beside himself; is not liberated in his inward soul, and suffers
under the continuous fever of an erroneous life.



विचारः सफलः तस्य विज्ञेयः_यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya:_yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भो*ग.*गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga-gRdhnutA ||4|18|65||
.

vicAra: sa-phalas tasya –

*Enquiry with the fruit of That = *

vijJey*a:_y*asya san-mate: -

*understood by the well.minded = day.after.day there comes – *

di*nA*nudinam AyAti = tAnavam –

*to thinning = *

bhoga-gRdhnutA *– *

*the state of pleasure-greediness. *

*moT. vijJeya ity | atra paNDitair iti zeS*a:* | bhogagRdhnutA bhogAkAGkSA
||4|18| vicAra: phalitas ...

*m.65. For a wise one, whose inquiry becomes fruitful, indulgence in
pleasures and attraction for them in his mind will become less and less.

*sv.65 It is when one thus experiences the truth, that he is freed from
illusion. At the same time, one's craving for pleasure is thinned out.

*vlm.65. He is successful in his inquiry, who by his good understanding,
comes to know how to curb his worldly avarice day by day.

*jd.65 - vicAra: sa-phalas tasya - *Enquiry with the fruit of That = *vijJey
*a:_y*asya san-mate: - *understood by the well.minded = day.after.day there
comes - *di*nA*nudinam AyAti = tAnavam - *to thinning = *bhoga-gRdhnutA *-
the state of pleasure-greediness. *

यथा देह.उपयुक्तम् हि करोति_आरोग्यम् औषधम् ।

yathA dehopayuktam hi karoti_Arogyam auSadham |
तथा_इन्द्रिय*.**ज*ये_अभ्यस्ते विवेकः फलितः भवेत् ॥४।१८।६६॥

tathA_indriya-jay*e_a*bhyaste viveka: phalit*a: b*havet ||4|18|66||

*. *

yathA dehopayuktam hi karoti_Arogyam auSadham |
tathA_indriya-jay*e_a*bhyaste viveka: phalit*a: b*havet *-*

*. *

*as *

*suitability to be consumed by Body defines a healthful herb*

*. *

*the practice of sense-control is similar*

*: *

*viveka.Discernment becomes its fruit*

*. *

*m.66. When the senses are conquered, discrimination and discernment will
be the reward of victory. It is like a good medicine which makes a body
healthy.

*vlm.66. As proper regimen is the best medicine to secure the health of the
body; so is the habit of keeping the organs of sense under control, the
only means of edifying the understanding.

*moT.66. mo_4,18.64 // dehopayuktam dehe prayuktam | phalit*a:
m*okSAkhya-vyavahite
phala-yukt*a:* | indriya-jayasy*A_eva* mokSam prati sAkSAd upAyatvAd iti
bhAv*a:* ||4|18|

*jd.66 - yathA dehopayuktam hi - *as body-eaten/suitable = *karoti_Arogyam
auSadham - *makes a healthy herb = *tathA_indriya-jay*e_a*bhyaste - *thus
in sense-conquering exercise = *viveka: phalito bhavet - *viveka.Discernment
becomes fruited. *



विवेको ऽस्ति वचसि_एव चित्रे_अग्निः_इव भास्वरः ।

vivek*a:_a*sti vacasi_eva citr*e_a*gni:_iva bhAsvar*a:* |

यस्य तेन_अपरित्यक्ता दुःखाय_एव_अविवेकिता ॥४।१८।६७॥

yasya tenA-parityaktA du:khAyaivA-vivekitA ||4|18|67||

.

viveka: asti vacasy eva -

*when viveka.Discernment is only verbal = *citre agnir iva bhAsvara: -

*like the radiance of fire in a picture = *yasya tena a-parityaktA* – *

*one who is thus not renounced = *du:khAyA eva a-vivekitA –

*with sorrow only is his nonDiscernment. *

*m.67 If this discrimination is limited to words, it will be like the shine
of a flame in a picture. Foolishness and indiscrimination will be the fall
out.

*vlm.67. He who is discursive in his words, and no*t d*iscerning in his
mind, is like a blazing fire in a picture (which lightens no body). No one
can be wise until he gets rid of his false wit.

**sv.67-68 **This is the only proof of wisdom. *

*moT.... /yasya tena parityaktA du:khAy*A_eva* vivekitA //Mo_4,18.65 //
yasya ity asya pUrvArdhena

sambandh*a:* | parityakteti cittAbhiprAyeNoktam ||4|18|

*jd.67 - viveka: asti vacasy eva - *when viveka.Discernment is only verbal
= *citre agnir iva bhAsvara: - *like the radiance of fire in a picture = *yasya
tena a-parityaktA* - one who is thus not renounced = *du:khAyA eva
a-vivekitA - *with sorrow only is his nonDiscernment. *



यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा_इच्छा-तानवेन_एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA_icchA-tAnaven*A_eva* vivek*a:_a*sya vibudhyate ||4|18|68||

.

yathA sparzena pavana:

*as by Touch the air = *sattAm AyAti no girA –

*the suchness appears, and not by Voice/words = *tathA icchA-tAnavena eva –

*so by desire-thinning/diminution only = *viveka: asya vibudhyate –

*his Discernment is awakened.* — [a sort of negative metaphor].

.

yathA

#spRz - #*sparza* - *sparzena

#pU - #pavana

sattA

AyAti

no

#gir - *girA

.

*the suchness appears, and not by Voice/words = *tathA icchA-tAnavena eva –

*so by desire-thinning/diminution only = *viveka: asya vibudhyate –

*his Discernment is awakened.* — [a sort of negative metaphor].

*Mo. … yathA pratyakSa: sparza: pavana-liGgam na vAGmAtraM... AB|| spaSTam
||

*m.68 The existence of air is recognized by the sense of touch and not by
words. Similarly ‘viveka' will be evident only by reduction of desires.

*vlm.p.68. As the perception of air comes by feeling and not by word of the
mouth, so wisdom proceeds from the curtailing of desires.

*vlm.68. As the perception of air, comes by the feeling and not by words of
the mouth; so wisdom proceeds from the curtailing of desires; (and not by
lengthy or loud vociferation).

**sv.67-68 **This is the only proof of wisdom. *

* yathA sparzena pavana: - *As by Touch the air = *sattAm AyAti no girA - *the
suchness appears, and not by Voice/words = *tathA icchA-tAnavena eva - *so
by desire-thinning/diminution only = *viveka: asya vibudhyate - *his
Discernment is awakened.* — [a sort of negative metaphor].



चित्र.अमृतम् न_अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न_अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्*.**अ*ङ्गना_इति

citra.aGganA nUnam an-aGganA_iti

वाचा विवेकः *tv **अ*विवेक* एव ॥४।१८।६९॥

vAcA vivekast*u_a*viveka* eva ||4|18|69||

.

*the picture of immortal nectar*

*is not nectar.*

*the picture of fire*

*is not fire.*

*the picture of a girl*

*definitely*

*is not a girl*

*—*

*and talk about Discernment*

*is merely non-Discernment*

*. *

citra.amRtam nAmRtam eva viddhi

citra.analam nAnalam eva viddhi |

citra.aGganA nUnam an-aGganA_iti

vAcA vivekast*u_a*viveka* eva -

.

*vlm.p.69 Ambrosia in a painting is no ambrosial food, fire in a picture is
not burning flame, a beauty in a drawing is no beautiful maid, and wisdom
in words only is lack of wisdom.



पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागः_अथ वैरम् च स.मूलम् एव ।

rAg*a:_a*tha vairam ca sa-mUlam eva |

पश्चात् परिक्षीयत_एव यत्नः

pazcAt parikSIyat*A_eva* yatna:

*स* पावनः यत्र विवेकता_अस्ति ॥४।१८।७०॥

sa* pAvan*a:_y*atra vivekatA_asti ||4|18|70||

*.*

*to.begin.with *

*thru viveka.Discernment *

*passion grows thin *

*and then *

*enmity with root & all *

*is demolished after a struggle*

*. *

*where there's **a purifying*wind*

*a state of Discernment is*

*. *

pUrvam

vivekena

tanutvam eti rAga:

atha

vairam ca sa-mUlam eva

pazcAt parikSIyata_ eva yatna:

sa pAvano yatra

vivekatA_asti *- . *

.

pUrvam

vivekena

tanutvam eti rAga:

atha

vaira

ca

sa- - samUlam

mUla.- samUlam

eva

pazcAt

parikSIyate

eva

yatna

pAvana

yatra

vivekatA

asti

.

*vlm.p.70 At first wisdom serves to weaken our passions and enmity, then to
uproot them at once, and at last it lessens our desires and endeavors and
gives the appearance of holiness to its possessor.

*vlm.70. Wisdom serves at first to weaken our passions and enmity, and then
uproot them at once, and at last it lessens our desires and endeavours, and
gives an appearance of holiness to its possessor.

*m.70 In the beginning, likings and attractions get reduced due to
discrimination. Then all oppositions and malice will be rooted out. Then
even effort (abou*t d*iscrimination) will also start reducing. Thus one who
is a ‘viveki' is a blessed one.

*sv.70 unless they are substantiated by the absence of desire and anger.

*moT. pun*a:* kIdRk puruSo vivekI asty | atra sargAntazlokenAha . … / ...
pazcAt parikSIyata eva yatra ... sa pAvanas tatra vivekitAsti //Mo_4,18.68
// yatra yasmin puruSe | rAga: atha vairam ca dveS*a:* | vivekena vicAreNa
| pUrvam prathamam | tanutvam tAnavam | eti gacchati | pazcAt
tanutvAnantaram | kSIyate eva nazyaty eva | sa: puruS*a:* | pAvana: asti |
tatra tasmin puruSe | vivekitA vicArayuktatvam | asti | na tu vAkyamAtreNa
sadasannirNAyake ity arth*a:* | iti zivam ||4|18|

पू #pU - #pava - #*pavana*: - "The Purifier", the air •-• #*pavancalana* -
the vibration of prAna, #pavana-calana-rodhAd / Atma-niSTho bhava tvam -
ramaNa. #*pAvana* - #pAvanI - purifying, pure • holy • living on wind,
[pAvana the Windy], n.of 'vyAsa •• **pAvanam -* the act or a means of
cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to
a social circle - #pAvanatva - n. - the property of cleansing or purifying
•-• - #*paGkti*pAvana - paGkti-pAvana - purifying society, respectable
(opp. to #dUSa). * pAvana – in prANa-yoga "Windy" • in bhakti-yoga "Holy".





*.*

*o*ॐ*m*

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt s*a: m*an*a: b*havet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21



next Canto:

FM4019 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21 .z35

https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.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 Wed, Nov 18, 2020 at 8:08 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31
>
>
> https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>
> FM.4.1-FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>
>
>
> FM.4.17 WORLDS WITHIN WORLDS 1.NV18
>
> सर्ग ४.१७
>
> sarga 4.17
>
> राम उवाच ।
>
> rAma* uvAca |
>
> भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।
>

> bhagavan bhRgu-putrasya pratibhAsa~anubhUtit*a:* |

>
> यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥
>
> yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
> वसिष्ठ* उवाच ।
>
> इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।
>

> iyam prathamam utpannA sA tanu*r b*rahmaNa: padAt |

>
> शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥
>
> zuddhA jati:_bhArgavasya na_anya.janma-kalaGkitA ||4|17|2||
>
> सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।
>
> sarva~eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |
>

> तत् सत्यम् उच्यते सा_एषा विमला चि*d उ*दाहृता ॥४।१७।३॥
>
> tat satyam ucyate sA_eSA vimalA ci*t_u*dAhRtA ||4|17|3||
>
> म*noनि*र्मल.सत्त्व.आत्म य*d भा*वयति यादृशम् ।

>
> mana:nirmala-sattva.Atma yat bhAvayati yAdRzam |
>

> तत् तथा_आशु भव*ty ए*व यथा.आव*to भ*वेत् पयः ॥४।१७।४॥
>
> tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet pay*a:* ||4|17|4||

>
> यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।
>
> yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |
>

> प्रत्येकम् अ*py ए*वम् एव दृष्टा*nto '*त्र भृगोः सुतः ॥४।१७।५॥
>
> pratyekam api_evam eva dRSTAnta: atra bhRgo: sut*a:* ||4|17|5||
>
> बीज.स्थ.अङ्कु*र.*पत्र.आदि स्वम् चमत्कुरुते यथा ।
>
> bIja.stha~aGkura-patra.Adi svam camatkurute yathA |
>
> सर्वेषाम् भूत.सङ्घानाम् भ्रम.ख*NDAs त*था_एव हि ॥४।१७।०६॥
>
> sarveSAm bhUta-saGghAnAm bhrama-khaN*DA:_t*athA_eva hi ||4|17|06||
>
> य*d इ*दम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।
>
> ya*t_i*dam dRzyate vizvam evam eva_akhilam jagat |

>
> प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥
>
> pratyekamuditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||
>
> न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।
>
> na_astam eti na ca_udeti jagat kimcana kasyacit |
>
> भ्रान्ति.मात्रम् इदम् माया-मुग्धा_इव परिजृम्भते ॥४।१७।८॥
>
> bhrAnti.mAtram idam mAyA-mugdhA_iva parijRmbhate ||4|17|8||
>

> यथा सम्प्रतिभास.स्थः स्वयम् संसा*र.*खण्डकः ।
>
> yathA sampratibhAsa.stha: svayam saMsAra-khaNDak*a:* |

>
> तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥
>
> tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||
>

> स्वप्न.संकल्प.नग*र.*व्यवहाराः परस्परम् ।
>
> svapna-saMkalpa.nagara-vyavahArA: parasparam |
>
> पृथ*g य*था न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

>
> pRthak yathA na dRzyante tathA_ete saMsRti-bhramA: | |4|17|10||
>

> एवम् नग*र.*वृन्दानि नभःसंकल्प.रूपिणि ।

>
> evam nagara-vRndAni nabha:saMkalpa-rUpiNi |
>
> सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥
>
> santi tAni na dRzyante mithyAjJAna-dRzam vinA ||4|17|11||
>
> पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।
>
> pizAca-yakSa-rakSAMsi santi_evam.rUpakANi ha |
>
> संकल्प.मात्र-देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥
>
> saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca ||4|17|12||
>
> एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।
>
> evam eva vayam ca_ime sampannA raghunandana |
>
> स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥
>

> sva.saMkalpa~Atmaka~AkArA mithyAsatyatva-bhAvin*a:* ||4|17|13||

>
> एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।
>
> evamrUpA_eva hi pare vidyate sarga-saMtati: |
>
> न वास्तवी वस्तुता तु संस्थिता_एवम् अ.वस्तुनि ॥४।१७।१४॥
>
> na vAstavI vastutA tu saMsthitA_evam a-vastuni ||4|17|14||
>
> प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।
>
> pratyekam uditam vizvam evam eva mudhA_eva hi |
>
> वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥
>
> vana.gulmaka-rUpeNa vasanta~eka.rasa* yathA ||4|17|15||
>

> प्रथ*mo '*यम् स्व.संकल्पः प्रथाम् अभ्याग*to य*था ।

>
> prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |
>

> तथा_अति.पारमार्थेन दृष्टेन_इत्थम्* वि*भाव्यते ॥४।१७।१६॥

>
> tathA_ati-pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||
>

> प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उद*र.*स्थितम् ।

>
> pratyekam uditam cittam sva.svabhAva~udara-sthitam |
>
> इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥
>
> idam ittham samArambham jagat pazyan vinazyati ||4|17|17||
>

> प्रतिभास*.**व*शा*d अ*स्ति न_अस्ति वस्तु*.**अ*वलोकनात् ।
>
> pratibhAsa-vazAt asti na_asti vastu-avalokanAt |
>
> दीर्घ*.**स्व**pno ज*ग*j.जा*लम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥
>
> dIrgha-svapna: jagat-jAlam AlAnam citta-dantin*a:* ||4|17|18||

>
> चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।
>
> cit-sattA_eva jagat-sattA jagat-sattA_eva cittakam |
>

> एक.अभावा*d द्वyor ना*शः स च सत्य.विचारणात् ॥४।१७।१९॥

>
> eka~abhAvAt dvayo: nAza: sa* ca satya-vicAraNAt ||4|17|19||
>

> शुद्धस्य प्रतिभा*so हि* स*tyo भ*वति चेतसः ।
>
> zuddhasya pratibhAsa: hi satya:_bhavati cetas*a:* |
>
> प्रमार्जना*d इ*व म*Ner म*लिनस्य_इह युक्तितः ॥४।१७।२०॥
>
> pramArjanA*t_i*va maNe:_malinasya_iha yuktit*a:* ||4|17|20||
>
> चिरम् एक.दृढ.अभ्यासा*c chuddhir भ*वति चेतसः ।
>
> ciram eka-dRDha~abhyAsAt*zuddhi: bhavati cetas*a:* |

>
> अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥
>

> an-AkrAntasya saMkalpai: pratibhA_udeti cetas*a:* ||4|17|21||
>
> सुवर्णे न स्थितिम् याति मलव*ty अं*शुके यथा ।

>
> suvarNe na sthitim yAti malavati_aMzuke yathA |
>
> एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥
>
> ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||
>

> प्रतिभास.आत्मनि जग*ty ए*ते का*ल.*क्रियाक्रमाः ।
>
> pratibhAsa~Atmani jagati_ete kAla-kriyAkramA: |
>
> स=उदय.अस्तम*yA जा*ताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥
>
> sa=udaya.astamay*A* j*AtA: katham zukrasya cetas*a:* ||4|17|23||
>
> यादृ*g ज*ग*d इ*दम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।
>
> yAdR*k_j*aga*t_i*dam dRSTam zukreNa pitR-zAstra.tas |

>
> तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥
>
> tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||
>

> स्वभाव.कोश.स्थम् इदम् त*d अ*नेन क्रम.उदितम् ।

>
> svabhAva-koza.stham idam tat anena krama~uditam |
>

> बीजेन_अङ्कु*र.*पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

>
> bIjena_aGkura-patra.Adi-latA.puSpa-phalam yathA ||4|17|25||
>

> जी*vo य*त् वासना.ब*ddhas तd ए*व_अन्तः प्रपश्यति ।

>
> jIva: yat_vAsanA-baddha: tat eva_anta: prapazyati |
>

> स्वरूपम् च_अत्र दृष्टा*nto दी*र्घ*.**स्व**pnas tv इ*दम् जगत् ॥४।१७।२६॥

>
> svarUpam ca_atra dRSTAnta: dIrgha-svapna: tu_idam jagat ||4|17|26||
>

> प्रत्येकम् उदि*तः_रा*म नूनम् संसृति.खण्डकः ।
>
> pratyekam udita:_rAma nUnam saMsRti-khaNDak*a:* |
>
> रात्रौ सैन्य.न*र.*स्वप्न.जाल*.**व*त् स्वात्मनि स्फुटः ॥४।१७।२७॥
>
> rAtrau sainya-nara-svapna-jAla-vat svAtmani sphuT*a:* ||4|17|27||

>
> राम उवाच ।
>
> rAma uvAca |
>
> एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।
>
> eSa* saMsRti-khaNDa~utthau mitha: sa* milati svayam |
>

> नो वा मिलति तन् मे त्वम् यथाव*d व*क्तुम् अर्हसि ॥४।१७।२८॥

>
> no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>

> मलिनम् हि म*no '*वीर्यम् न मिथः श्लेषम् अर्हति ।

>
> malinam hi mana:_a-vIryam na mitha: zleSam arhati |
>

> अ*yo '*यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

>
> aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||

> चित्त*.**त*त्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।
>
> citta-tattvAni zuddhAni sam.milanti paras.param |
>
> एक.रूपाणि तोयानि या*nty ऐ*क्यम् न_आविलानि हि ॥४।१७।३०॥

>
> eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||
>

> शु*ddhir हि* चित्तस्य* वि*वासनत्वम्

>
> zuddhi: hi cittasya vi.vAsanatvam
>
> अ.भूत.संवेदनम् एक.रूपम् ।
>
> a-bhUta-saMvedanam eka-rUpam |
> तस्य_आशु शुद्ध्या भवति प्रबुद्धः
>
> tasya_Azu zuddhyA bhavati prabuddha:
>

> त*nमा*त्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

>
> tat.mAtra-yuktyA parasaGgam eti ||4|17|31||
>
> ॥
>
>
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
>
>
> FM.4.17
>
>
>
> *WORLDS WITHIN WORLDS*
>
>
>
> *RÂMA said–*

>
>
>
> भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।
>

> bhagavan bhRgu-putrasya pratibhAsa~anubhUtit*a:* |

>
> यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥
>
> yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
> .
>

> *Lord.bhagavan *pratibhAsa~anubhUti-tas – *out of the projected
> experience *
>
> bhRgu-putrasya – *of the son of the fiery.bhRgu *yathA eSA – *thus this *
>
> sa-phalA jAtA – *with-fruit arisen *tathA anyasya – *thus for others *
>
> na kim bhavet – *how does it not happen*
>
> *?*

>
> *Mo. oM | zrIrAma: pRcchati | he bhagavan | asya samanantaroktena
> vRttAntena varNitasya | bhRguputrasya | sA pratibhA tat nAnAyonigamanarUpam
> pratibhAnam | anubhUtita: anubhavAt heto: | saphalA
> arthakriyAkhyaphalayuktA | jAtA | anyathA hi bhRgusambandhI svasambandhI vA

> samaGgAtApasaviSayo Hnubhava: na yukta: syA*t_i*ti bhAv*a:* | tathA

> tadvat | anyasya zukravyatiriktasya puruSasya | sA pratibhA saphalA kim
> katham | na bhavet | na hi svapne pratibhAtam svasmin gajAditvam pratyakSam
> anubhUyate || MoT_4,17.1 || ... yathAsya saphalA ...
>
> RÂMA:
>
> The luminous experience of the son of Bhrgu gave rise
>
> to their effect. Why does this not happen likewise for others? 17.1
>
> *m.1 O Bhagawan, the luminous ideations of Sukra, the son of Bhrigu,
> became fruitful. Why does it not happen to others?
>
> *sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise as
> the wish of Sukra materialised in his ascent to heaven, etc. ?
>
> *vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not
> attended with equal result, with that of the son of Bhrigu; (though one is
> given to the like reveries as the other).
>

> ** Lord.bhagavan *pratibhAsa~anubhUti-tas – *out of the projected
> experience *bhRgu-putrasya – *of the son of the fiery.bhRgu *yathA eSA – *thus
> this *sa-phalA jAtA – *with-fruit arisen *tathA anyasya – *thus for
> others *
>
> na kim bhavet – *how does it not happen*
>
>
>
> *VASISHTHA said—*

>
>
>
> इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।
>

> iyam prathamam utpannA sA tanu*r b*rahmaNa: padAt |

>
> शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥
>
> zuddhA jati:_bhArgavasya na_anya.janma-kalaGkitA ||4|17|2||
>
> .
>
> O RAma, the body of Sukra was born of the pure (race of) Bhrigu and was
> not polluted by any other births.
>
> iyam prathamam utpannA sA tanur brahmaNa: padAt*zuddhA jati: bhArgavasya
> na anya-janma-kalaGkitA
>
> .
>
> *vlm.2. Vasishtha replied:–The reason is, that the body of Sukra issued at
> first from the will of Brahma, and was born of the pure family of Bhrigu,
> without being vitiated by any other birth; (either prior to it or of a
> lower kind).
>
> *sv.2 VASISTHA replied: Sukra's mind was pure, since that was his first
> embodiment; that mind was not loaded with the impurities of other previous
> embodiments.
>
> *Mo. zrIvasiSTho 'trottaram kathayati | idamprathamam tatpUrvam |
> yata:_bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA
> nAnAyonipratibhAnaviSayA | buddhi: | zuddhA pUrvajanmavAsanAnicayAkaluSitA
> | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu
> pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa:
> na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||
>
>
>
> सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।
>
> sarva~eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |
>

> तत् सत्यम् उच्यते सा_एषा विमला चि*d उ*दाहृता ॥४।१७।३॥
>
> tat satyam ucyate sA_eSA vimalA ci*t_u*dAhRtA ||4|17|3||

>
> .
>
> sarvaiSaNAnAm saMzAntau – zuddhacittasya yA sthiti: – tat satyam ucyate
> saiSA – vimalA cit_udAhRtA
>
> .
>
> *Mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha
> sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm
> icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati |
> cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam
> ucyate | sA eva vimalA cit_vimalA mati: | udAhRtA | kim ca iyam eva zuddhA
> mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati |
> idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti
> vizeSa: || MoT_4,17.3 || ... | tat sattvam ucyate ...< Comm
>
> *vlm.3. The purity of mind which follows upon subsidence of desires, is
> called its coolness, and the same is known as the unsullied state of the
> soul. (Nirmalátmá).
>
> *vlm.p.3 The purity of mind which follows upon decreasing desires, is
> called its coolness, and the same is known as the stainless state of the
> soul.
>
> sv.3 That mind is pure in which all cravings are in a state of quiescence.
>
> The state of mind in which all kinds of desires are completely subsided,
> is called ‘Satyam' the true state. Such state is called pure consciousness.
>
>
>

> म*noनि*र्मल.सत्त्व.आत्म य*d भा*वयति यादृशम् ।

>
> mana:nirmala-sattva.Atma yat bhAvayati yAdRzam |
>

> तत् तथा_आशु भव*ty ए*व यथा.आव*to भ*वेत् पयः ॥४।१७।४॥
>
> tat tathA_Azu bhavati_eva yathA.Avarta*:_b*havet paya: ||4|17|4||
>
> .
>
> mana:nirmala-sattva.Atma - *the immaculate Mind sattva.Atma *
>
> ya*t *bhAvayati - *which is made.to.become *yAdRzam* - in which way *
>
> tat* - that.one - *tathAzu bhavati eva - *soon becomes thus *
>
> yathA.Avarta:_ bhavet paya: - *as water becomes a whirlpool*

>
> .
>
> *vlm.p.4 Whatever the man of a pure and contrite spirit thinks in his
> mind, the same comes to take place immediately, like the turning of
> seawater turns into an eddy.
>
> *sv.4 Whatever that pure mind wishes, that materialises.
>
> *Mo. vizeSaNenoktvA sAmAnyena kathayati ~ mano nirmalasattvAtma... / …
> yathAvarto arNave ambhasa: // Mo. 4,17.4 // nirmalasattvAtma
> pUrvazlokokta-nirmalasattvasvarUpam | mana: | yat yAdRzam yena prakAreNa
> yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat_vastu | Azu tathA tena
> prakAreNa yuktam | bhavati | tat_vastu ka iva | Avarta: iva | yathA arNave
> sthita: ambhasa: Avarta: sadya: anyaprakArayukto bhavati | tathety artha:
> || MoT_4,17.4 ||
>
> यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।
>
> yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |
>

> प्रत्येकम् अ*py ए*वम् एव दृष्टा*nto '*त्र भृगोः सुतः ॥४।१७।५॥

>
> pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||
>
> .
>

> yathA bhRgu-sutasya eva *- as of the son of bhRgu the Fiery too = *
>
> vibhrama: protthita: svayam *- confusion sprung spontaneously = *
> pratyekam apy evam eva *- in others too so indeed = *
>
> dRSTAnta: atra bhRgo: suta: *- the example here of the son of bhRgu = *

>
> .
>
> *m.5 Just as the illusions woven by Bhrigu's son, these deformations and
> such designs occur in every person. The example for this is Sukra.
>
> *vlm.p.5 As the errors of various wanderings occurred to the mind of

> zukra, so i*t_i*s with everybody, as bhRgu’s son is an example.

>
> *vlm.5. As the errors of various wanderings, occured to the mind of Sukra;

> so i*t_i*s with every body (from his observation of the world), as i*t_i*s

> instanced in the case of Bhrigu's son.
>
> *sv.5 What happened in this respect to Sukra is possible for everyone else.
>
> *MoT ... ¶ anena vRttAntena siddham svamanISitam kathayati —
> ...sutasyaiSa vibhrama: prodita: svayam ... // Mo. 4,17.5 // yathA

> bhRgusutasya eSa: samanantarokt*a:* | vibhrama: nAnAyonipratibhAsarUpo
> vibhram*a:* | svayam svabhAvena | prodita: prAdurbhUt*a:* | evam eva
> tathaiva | pratyekam pratipuruSam | udeti | sarve eva svaman*a:*pratibhAsarUpam
> eva jagat pazyantIti bhAv*a:* | asyArthasya dRDhIkaraNArtham punar api

> zukrasya dRSTAntatvam kathayati dRSTAnto Htreti ||MoT_4,17.5||> Comm
>

> * yathA bhRgu-sutasya eva *- as of the son of bhRgu the Fiery too = *vibhrama:
> protthita: svayam *- confusion sprung spontaneously = *pratyekam apy evam
> eva *- in others too so indeed = *dRSTAnt*a: *atra bhRgo: suta: *- the
> example here of the son of bhRgu = *
>
>
>
> बीज.स्थ.अङ्कु*र.*पत्र.आदि स्वम् चमत्कुरुते यथा ।
>
> bIja.stha~aGkura-patra.Adi svam camatkurute yathA |
>
> सर्वेषाम् भूत.सङ्घानाम् भ्रम.ख*NDAs त*था_एव हि ॥४।१७।०६॥
>
> sarveSAm bhUta-saGghAnAm bhrama-khaN*DA:_t*athA_eva hi ||4|17|06||
>
> .
>
> *the seed leads to the shoot and leaf and tree;–and we hold the wonder*
>
> *of all the vast_variety of things in their various states*
>
> *. *
>
> bIja-stha~aGkura-patra_Adi – *seed-within-shoot-leaf-&c *
>
> yathA svam camat-kurute – *as one experiences wonder in oneself *
>
> sarveSAm bhUta-saGghA-nAm – *of all being-groups *
>
> bhrama-khaNDa: – *errancy-states *tathA eva hi – *just so also *

>
> .
>
> *vlm.6. As the serum contained in the seed, developes itself in the shoots
> and leaves; so the mind evolves in all the forms which are contained
> therein.
>
> *sv.6 The world exists in each jiva in a seed state and becomes manifest
> like the tree sprouting from the seed.
>
> *MoT. bIjastha~aGkura-patra_Adi svam camat-kurute yathA | sarveSAm
> bhUta-saGghAnAm – bhrama-khaNDa: tathA eva hi = > brahmakhaNDA
> bhrAnti-kRta-dvaita-vibhAgA: | | etad eva nAnA-dRSTAntai: sugamam karoti |
> yathA bIjasya svam na tv anya-bIja-sAdhAraNam | aGkura-pattrAdi |
> camat-kurute ucchUnatA-rUpam Anandam karoti | hi nizcaye | sarveSAm
> bhUta-saGghAnAm bhUta-samUhAnAm | sva: ananya-sAdhAraNa:_bhrama-SaNDa:
> jagad-rUpa:_bhrama-SaNDa: | tathaiva camat-kurute nAnAsvAdasaukhyam karoti
> | sAdhAraNatvena bhAsamAno 'py ayam saMsAra: pratyekam bhinna eveti bhAva:
> ||MoT_4,17.6 || bIjasyAGkurapattrAdi ... bhramaSaNDas ... } ||
>
> *bIja-stha~aGkura-patra_Adi – seed-within-shoot-leaf-&c yathA svam
> camat-kurute– as one experiences wonder in oneself sarveSAm
> bhUta-saGghA-nAm – of all being-groups bhrama-khaNDa: – errancy-states
> tathA eva hi – just so also
>
>
>

> य*d इ*दम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।
>
> ya*t_i*dam dRzyate vizvam evam eva_akhilam jagat |

>
> प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥
>
> pratyekam uditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||
>
> .
>

> *Whatever is known.to.be <http://known.to.be> the universe and* *so too
> this entire world - *pratyekamuditam - *separately arisen - *mithyA -
> *falsely/in.vain-* mithyA_eva_astam upaiti ca - *and falsely too comes
> to setting*
>
> .
>
> ya*t_i*dam dRzyate vizvam - *whatever this is see/known as universe - *evam
> eva_akhilam jagat - *so indeed the entire world - *pratyekamuditam - *separately
> arisen - *mithyA - *falsely/in.vain-* mithyA_eva_astam upaiti ca - *and
> falsely too comes to setting*
>
> .
>
> *vlm.7. Whatever forms of things are seen to exis*t_i*n this world, are

> all false appearances; and so are their disappearances also, (mere
> creations of the mind).
>
> *sv.7 The world is thus falsely fancied by each individual.
>
> *Mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye |
> evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA
> pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca
> paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt |

> satya-bhUta~udaya~astamaya-viSayatvAyogAd iti bhAv*a:* ||MoT_4,17.7 ||

>
>
>
> न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।
>
> na_astam eti na ca_udeti jagat kimcana kasyacit |
>
> भ्रान्ति.मात्रम् इदम् माया-मुग्धा_इव परिजृम्भते ॥४।१७।८॥
>
> bhrAnti.mAtram idam mAyA-mugdhA_iva parijRmbhate ||4|17|8||
>
> .
>
> na_astam eti na ca_udeti jagat kimcana kasyacit | bhrAnti.mAtram idam
> mAyA-mugdhA_iva parijRmbhate
>
> .
>
> = nAstam eti na-ca udeti jagat kimcana kasyacit | bhrAnti-mAtram idam
> mAyA-mugdhA iva parijRmbhate = > paramArthadRzA ... ¶ idam jagat | mAyA
> mAyArUpam || MoT_4,17.8 || ... mAyA mudhaiva parijRmbhate < Comm
>
> nAstam eti –
>
> na-ca udeti – nor arises
>

> jagat k*im*cana kasyacit –

>
> idam bhrAnti-mAtram– this is errancy-only
>
> mAyA-mugdhA iva –
>
> parijRmbhate
>
> This world is neither born nor will disappear even by a remote chance. I

> *t_i*s all perplexity which swells with a yawn like a self-conceited

> artless woman.
>
> 8. Nothing appears or disappears to any one in this world, but
>
> error and aerial phantasms; that show themselves to those that
>
> are bewitched by this magic scene of the world.
>
> *sv.8 The world neither arises nor sets; all this is nothing but the fancy
> of the deluded mind.
>
>
>
> यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।
>
> yathA sampratibhAsa.stha: svayam saMsAra-khaNDaka: |
>
> तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥
>
> tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||
>
> .
>
> yathA sampratibhAsa-stha: – svayam saMsAra-khaNDaka: – tathA teSAm
> sahasrANi – thus of them thousands mithyA dRSTAni santi hi
>
> .
>
> *Mo. yathA asmatpratibhAsastha: sa: ayam
> sarva-indriya~atIta-cinmAtra-rUpatva-inendriya~atIto 'pi san idantayA
> sphurita: saMsAraSaNDa: asti | tathA teSAm saMsAraSaNDAnAm | sahasrANi
> santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho
> HdRSTAnIti | mitha: anyoHnyam | adRSTAni darzanaviSayatAm na nItAni ||
> MoT_4,17.9 || yathAsmatpratibhAsastha: so'yam ... mitho 'dRSTAni …
>
> *m.9. The way we see the world and its aspects, in the same way it appears
> to the falsified perceptions of millions of others.
>

> *vlm.9. As i*t_i*s our notion of this part of the world, which presents

> its form to our view; so the appearance of thousands of such worlds in the
> mind, is mere ideal; and as false as the show of a magic-lantern.
>
> *sv.9 Within each one there is a fancy world.
>
>
>

> स्वप्न.संकल्प.नग*र.*व्यवहाराः परस्परम् ।
>
> svapna-saMkalpa.nagara-vyavahArA: parasparam |
>
> पृथ*g य*था न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

>
> pRthak yathA na dRzyante tathA_ete saMsRti-bhramA: | |4|17|10||
>
> .
>
> Dream-concept.city-vyavahArA:
>
> parasparam
>
> pRthag
>
> yathA na dRzyante
>
> as they are not see/known
>
> thus they are saMsAric delusions
>
> .
>
> *m.10 Just as one cannot see the cities-in-dream of another person, these
> world-perplexities are not mutually visible.
>
> *vlm.10. As the sights in our dream, and the images of our imagination,
> are never apart from our minds; and as they cannot show themselves to the
> view of others; such is our erroneous conception of the world (confined
> within ourselves).
>
> *sv.10-11 Even as one's dreams are unknown to others, one's world is
> unknown to others.
>
> *mo. yathA_anyasya svapna.Adi anya: na_anubhavati tathA_anyasya saMsAram

> anya: na_anubhavati_iti piNDa~arth*a:* | nanu katham sargAnAm

> prati.puruSam bheda: iti cet | na | ekasmin_eva vastuni puruSa-bhedena
> heyatva~upAdeyatva=darzanAt ||4|17|
>
>
>
> एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।
>
> evam nagara-vRndAni nabha:saMkalpa-rUpiNi |
>
> सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥
>
> santi tAni na dRzyante mithyAjJAna-dRzam vinA ||4|17|11||
>
> .
>

> evam nagara-vRndAni *so multitudes of cities *
>
> nabhas-saMkalpa-rUpiNi *Sky.conceptual forms *santi *being *
>
> tAni na dRzyante *those are not see/known *
>
> mithyAjJAna-dRzam vinA *with knowledge of their falsity*

>
> .
>
> *sv.11-11 Even as one's dreams are unknown to others, one's world is
> unknown to others.
>
> *m.11 Thus the multitudes of cities which are like mental conceptions do
> not appear to be unreal or illusory unless one has knowledge of reality.
>

> *vlm.11. So are all places and things bu*t_i*maginary ideas, and show

> bhAvitA*r b*hAvanAyuktA: | |MoT_4,17.13 ||

> *m.13 O RAma, we all possess such bodies which are self conceived. We feel
> them to be real while they are false and unreal.
>
> *vlm.13. Thus have we all become, like the dreaming son of Bhrigu; to
> understand the false creations of our imagination, as sober realities.
>
> *sv.13 Even so have we come into being, O Rama, out of pure thought-force,
> and consider the false to be real.
>
>
>
> एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।
>
> evamrUpA_eva hi pare vidyate sarga-saMtati: |
>
> न वास्तवी वस्तुता तु संस्थिता_एवम् अ.वस्तुनि ॥४।१७।१४॥
>
> na vAstavI vastutA tu saMsthitA_evam a-vastuni ||4|17|14||
>
> .
>
> evam.rUpA eva hi pare vidyate sarga-saMtati: na vAstavI vastutA tu
> saMsthitA evam avastuni
>
> .
>
> *Mo. evam stokam vizeSeNoktvA punar api sAmAnyena kathayati ~ ... hi
> pare vartate sarga-saMsRti: / na vAstavI vastutas tu saMsthiteyam avastuni
> // Mo. 4,17.14 //evamrUpA pratibhAsarUpA | pare uttIrNe cinmAtre | sargeti
> nAmadheyA saMsRti: sargasaMsRti: | na vAstavI asatyarUpA | tu pakSAntare |

> vastuta: paramArthat*a:* | iyam sargasaMsRti: | avastuni zUnye | sthitA

> bhavati | vastutvena sthite cinmAtre avastubhUtasargAdhAratvAyogAt ||4|17|
> MoT_4,17.14 ||
> *m.14 In the same way and form, all creations arise in the Supreme. They
> are not real. In unreal, false things, there can be no reality (and truth)
>
> *vlm.14. So the creation of the world, and all created things, are
> situated (pictured) in the mind of Brahmá; and make their repeated
> appearance, as the phantoms of a phantasmagoria before him.
>
> *sv.14 Such indeed is the origin of creation in the infinite consciousness.
>
> evamrUpaiva hi pare vidyate sargasaMtati: |
>
>
> प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।
>
> pratyekam uditam vizvam evam eva mudhA_eva hi |
>
> वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥
>
> vana.gulmaka-rUpeNa vasanta~eka.rasa* yathA ||4|17|15||
>
> .
>

> pratyekam uditam - *separately arisen - *vizvam evam eva - *the universe
> so indeed - *mudhA_eva hi - *false indeed so.it.is <http://so.it.is> - *vana-gulmaka-rUpeNa
> - *by/with forest.bush-form - *vasanta~eka.rasa* yathA -
>
> *. *

>
> *m.15 Just as one essence and sap runs through a tree and its flowers and
> fruit, in very one (mind) a universe exists purposely and falselessly.
>
> *vlm.15. All things appearing unto us, are as false as these phantoms; and
> they proceed from the mind of Brahmá, as the varieties of trees and shrubs,
> are produced from the same sap of the vernal season. (The one is the source
> of many).
>
> *Mo. pUrvoktanyAyena siddhasya svAbhISTasyopasaMhAram karoti pratyekam
> uditam vizvam evam eva mudhaiva hi / navagulmakarUpeNa vAsantikaraso yathA
> // Mo.4,17.15 // evam pUrvoktaprakAreNa | vAsantikarasa: vasantasambandhI
> rasa: ||MoT.4,17.15 ||

> *sv.15 Materiality is not factual though i*t_i*s perceived in emptiness.
>
>
>
> प्रथ*mo '*यम् स्व.संकल्पः प्रथाम् अभ्याग*to य*था ।

>
> prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |
>
> तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥
>
> tathA_ati-pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||
>
> .
>

> prathama: ayam sva.saMkalpa: – *this first self-conception *
>
> prathAm abhyAgato yathA – *as it becomes outspread *
>
> tathA ati-pAramArthena – *thus in the very highest sense *
>
> dRSThena ittham vibhAvyate – *by perception it_is thus manifest*
>
> *.*

>
> *vlm.p.16 Considered from a philosophical viewpoint, it will be found that
> the will or desire of each person produces the objects of his desire.
>
> < … || ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhenettham ...
> // Mo. 4,17.16 // ayam prathama:_brahmaNa: tat pUrvatvena utthita: |
> sva.saMkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: |
> yathA ittham anena prakAreNa | dRDhena ^avicalatA | atipAramArthyena
> ^atiparamArthabhAvena | vibhAvyate nizcIyate | janair iti zeSa: ||
> MoT_4,17.16 |
>
> *sv.16 Everyone thus fancies his own world; when this truth is realised,
> the world thus fancied comes to an end.
>
>
>

> प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उद*र.*स्थितम् ।

>
> pratyekam uditam cittam sva.svabhAva~udara-sthitam |
>
> इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥
>
> idam ittham samArambham jagat pazyan vinazyati ||4|17|17||
>
> .
>

> pratyekam uditam cittam – *The singly arisen affection *
>
> sva-svabhAva~udara-sthitam – *based on your own self-becoming source ???
> —*
>
> idam ittham samArambham – *this thus arisen —*
>
> jagat pazyan vinazyati – *world seeing/becoming is destroyed*
>
> *. *

>
> *Mo. … || ... svasya sva-bhAvA: ... ¶ sva: AtmIya: | svabhAva:
> cinmAtrAkhyam svarUpam | tasyodare udara ivodare | na tu sAkSAd udare |
> sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam
> | cittam | ittham samArambham dRzyamAna^Arambh-ayuktam | idam jagat pazyat
> anubhavat | vinazyati svarUpa-parAmarzAt bhrazyatIty artha: ||MoT_4,17.17
> ||
>
> *m.17 When it_is perceived that this world and its various initiatives are
> in the womb of everyone's mind, then the world dissolves (out of
> appearance).
>
> *vlm.17. Every body beholds everything in the world, according to the
> nature of the thoughts in his mind, and then perishes with his wrong view
> of it.
>
> *AS. It means: “in the belly of one's natural tendency” The implication is
> that everybody's Chitta naturally arises and this leads to the formation of
> the world as we know it. The last phrase states that whoever see this,
> manages to destroy the illusion.
>
> *sv.17 This world exists only in appearance or imagination and not because
> one sees the material substances.
>
>
>

> प्रतिभास*.**व*शा*d अ*स्ति न_अस्ति वस्तु.अवलोकनात् ।
>
> pratibhAsa-vazAt asti na_asti vastu-avalokanAt |
>
> दीर्घ.स्व*pno ज*ग*j.जा*लम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

> एक.अभावा*d द्वyor ना*शः स च सत्य.विचारणात् ॥४।१७।१९॥

>
> eka~abhAvAt dvayo: nAza: sa* ca satya-vicAraNAt ||4|17|19||
>
> .
>
> cit-sattA eva jagat-sattA – jagat-sattaiva cittakam - eka~abhAvAt dvayo: /
> ka.bhAva~advayo: nAza: – sa ca satya-vicAraNAt –
>

> < ... tarhi jagati ... ¶ tat ekAbhAv*a:* | satya-vicAraNAt satya-vicArAt

> || MoT_4,17.19 | *var. Samvid, a1900, <cittasattaiva hi jagaj... > Comm
>
> *sv.19 The mind is the world, the world is the mind;
>
> *m.19Existence of mind implies existence of world. Existence of world is
> existence of mind. If one is absent, the other is destroyed. This can be
> realized through inquiry into truth.
>
> *vlm.19 The reality of the world depends upon the reality of mind, which
> causes the world to appear as real. The loss of the one, destroys them
> both; because neither of them can subsist
>
> without the other.
>
>
>

> शुद्धस्य प्रतिभा*so हि* स*tyo भ*वति चेतसः ।
>
> zuddhasya pratibhAsa: hi satya:_bhavati cetas*a:* |
>
> प्रमार्जना*d इ*व म*Ner म*लिनस्य_इह युक्तितः ॥४।१७।२०॥
>
> pramArjanA*t_i*va maNe:_malinasya_iha yuktit*a:* ||4|17|20||

>
> .
>
> Mind becomes real as the luminous reflection of that Pure Supreme. When a
> dusty diamond is cleaned it becomes lustrous.
>
> zuddha-sya prati-bhAsa: hi
>
> satya:_bhavati cetasa:
>

> iva maN-e: pramArjanAt* - *
>
> *like a maNi.Gem after cleansing *
>
> malina-sya –
>
> *of impurity *
>
> iha yuktita:* - . *

>
> *vlm.20. The pure mind has the true notions of things, as the gem polished
> from its dross, receives the right reflection of every thing, (or) reflects
> the true image of every thing.
>
> *sv.20 when one is realised as not true, both of them vanish!
>
> *mo. zrIrAma-kRtasya praznasya_uttaram anusmarati | atra dRSTAntam Aha
> niSkalaGka iti | niSkalaGke malarahite ||4|17| MoT_4,17.20 ||4|17| ...
> cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA> Comm
>
> #pramArjana n. the act of rubbing off, wiping off suzr.; (<azru-p-, the
> wiping away or drying of tears, consoling mbh. r. hariv.; weeping mbh.);
> causing to disappear, removing kAvyAd.
>
> #malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.)
> yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat.
> &c.
>
>
>

> चिरम् एक.दृढ.अभ्यासा*c chuddhir भ*वति चेतसः ।
>
> ciram eka-dRDha~abhyAsAt*zud*dhi:_b*havati cetasa: |

>
> अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥
>
> an-AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||
>
> .
>
> ciram for long
>
> eka-dRDha~abhyAsAt thru firm practice of the One
>
> zuddhi: bhavati
>
> cetasa: anAkrAntasya
>
> saMkalpai: –
>
> pratibhA udeti cetasa: projection arises from chetas.Affectivity
>
> .
>
> *m.21 By constant persevering practice mind becomes pure and clean. When i

> *t_i*s not seized by ideations and determinations, mind becomes lustrous.

>
> *vlm.21. The mind is purified by its habit of fixed attention to one
> particular object; and it_is the mind undisturbed by desires, that receives
> the true light and reflexion of things.
>
> *Mo. ... anyenAnAhRtasyAnyo guNo 'vazyam vivardhate / ... // Mo. 4,17.21
> // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati

> anAkrAntasyeti | pratibhA pratibhAs*a:* | udeti saphalatvena

> prAdurbhavati || MoT_4,17.21 ||
> *sv.21 When the mind is purified it reflects the truth, and the unreal
> world-appearance vanishes.
>
> #kram - #Akram - #AkrAnta‑ - #anAkrAnta‑ - unassailed, unassailable •
> #anAkrAntA - the Prickly Nightshade—solanum torvum, also known as turkey
> berry, shoo-shoo bush, susumber & boo) +
>
>
>

> सुवर्णे न स्थितिम् याति मलव*ty अं*शुके यथा ।

>
> suvarNe na sthitim yAti malavati_aMzuke yathA |
>
> एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥
>
> ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||
>
> .
>

> *in/when *
>
> *suvarNa *
>
> na sthitim yAti
>
> *in/when **malavat - *dirt/filth\menses-*

>
> aMzuke yathA
>
> ekA dRSTi:
>
> sthitim yAti
>
> na mlAne
>
> cittake tathA
>
> .
>

> na sthitim yAti - *not to a condition coming - *

>
> .
>
> *m.22 An unclean robe cannot display a golden hue. Similarly an impure
> mind cannot attain the state of pointed attention.
>
> *vlm.22. As the gilding of gold or any brilliant colour, cannot stand on

> base metal or on a piece of dirty cloth, so i*t_i*s impossible for the

> vitiated mind, to apply itself intensely to any one particular object.
>

> *Mo. suvarNa: zobhana: zuklAdivarN*a:* | mlAne saMkalpa-rUSite ||4|17|

> MoT.4,17.22 ||
> *sv.22 The mind is purified by persistent contemplation of truth.
>

> वर्ण् #varN - ##*varN -* (rather Nom. fr. #varNa) cl.10. P. - varNayati

> - (m.c. also #varNayate • aor. #avavarNat • inf. #varNayitum. or
> #varNitum), - to paint, colour • to picture, write, explain • to regard,
> consider • to spread, extend mbh • to praise, extol: - Pass. - varNyate -
> (aor. #avarNi), to be coloured or described &c. - y2017.014 +
>

> वर्ण् #varNa- #suvarNa - gold + #*sauvarNa* - adj. (-र्णी f) - Golden +

> sauvarNam -र्णम् Gold. #varNa-sthAna •• n. - the place or organ of

> utterance of any sound or letter (eigh*t_i*n number, as "the throat "&c •
> see under #sthAna) +
>
>
>
> *RÂMA asked–*
>
>
>
> प्रतिभास.आत्मनि जग*ty ए*ते काल.क्रियाक्रमाः ।
>
> pratibhAsa~Atmani jaga*ti_e*te kAla-kriyAkramA: |
>
> स=उदय.अस्तम*yA जा*ताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥
>
> sa=udaya.astamay*A* j*AtA: katham zukrasya cetasa: ||4|17|23||
>
> .
>
> pratibhAsa~Atmani jagati – *in a Self-projection world *
>
> ete kAla-kriyA-kramA: *- these works in the course of time = *
>
> sodayAstamayA -* with their rising and setting = *
>
> jAtA: katham zukrasya cetasa:* - how are they born in the affective space
> of Shukra.Bright*
>
> *? *

>
> O, Sage, how did a world which is luminous reflection in mind attain the
> time-related succession of events like setting and rising?
>
> *vlm. 23. Ráma asked:–Will you tell me sir, in what manner the mind of
> Súkra, received the reflexion of the shadowy world, and its temporaneous

> movemen*t_i*n itself, and how these fluctuations rose and remained in his

> mind?
>
> *vlm. 23 The way this world is perceived, according to ancestral
> scriptures, the same way it_is abiding in his mind. It_is like a peacock in
> a peacock egg.
>
> *MoT. zrIrAma: pRcchati | pratibhAsAtmani jagati sphuritAnAm
> kAlakriyAkramANAm sodayAstamayatvam na yuktam | tac ca zukracetasa: katham

> jAtam iti bhAv*a:* ||4|17| MoT_4,17.24 ||4|17| pramArjanAd iva maNes

> tAmrasyeva ca yuktita: / ciram ekadRDhAbhyAsAc chuddhi: bhavati cetasa: //
> Mo. 4,17.23 // ekasmin samyagjJAnAdau | ya: dRDhAbhyAsa: nairantaryeNa
> taccintanam | tasmAt ||4|17| MoT_4,17.23 ||
>
> *sv.23 RÂMA asked: How did the succession of births, etc., arise in the
> mind of Sukra?
>
>
>

> *VASISHTHA said—*
>
>
>
> यादृ*g ज*ग*d इ*दम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।
>
> yAdR*k_j*aga*t_i*dam dRSTam zukreNa pitR-zAstra.tas |

>
> तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥
>
> tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||
>
> .
>
> yAdRg jagad idam dRSTam zukreNa pitR-zAstrata: tAdRk kasya sthitam cet te mayUrANDe
> mayUravat
>
> .
>
> *vlm. 24. Vasishtha said:–In the same manner as Súkra was impressed with
> the thoughts of the world, from the lectures of his father; so did they
> remain in his mind, as the future peacock resides in the egg.
>
> *Mo.… zukreNa pitR-mAtRta: / tAdRk tasya sthitam citte mayUrANDe
> mayUravat // Mo. 4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat
> dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat

> | yathA mayUrANDe mayUra: asti | tathety arth*a:* ||4|17| MoT_4,17.25 ||

> *sv.24-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m.24 Sri Vasista: The way this world is perceived, according to ancestral

> scriptures, the same way i*t_i*s abiding in his mind. I*t_i*s like a

> peacock in a peacock egg.
>
>
>

> स्वभाव.कोश.स्थम् इदम् त*d अ*नेन क्रम.उदितम् ।

>
> svabhAva-koza.stham idam tat anena krama~uditam |
>

> बीजेन_अङ्कु*र.*पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

>
> bIjena_aGkura-patra.Adi-latA.puSpa-phalam yathA ||4|17|25||
>
> .
>
> svabhAva-koza-stham idam – nature-sheath-situate this [being] —
>
> tad anena – that by this —
>
> krama
>

> ~udita* - arisen-*m bIjena – progressively by the seed —

>
> aGkura-patra_Adi-latA-puSpa-phalam yathA – like
> sprout-leaf-&c-vine-flower-fruit —
>
> *Mo. … || svabhAva-kozAt svaditam … // Mo. 4,17.26 // tata: anena zukreNa

> | tat citta-stham jagat | svabhAva-kozAt citta-rUpa: ya: svabhAv*a:* |

> tad-rUpAt kozAt | krama^uditam sat svaditam AsvAda-viSayI-kRtam | atra
> dRSTAntam Aha bIjena^iti ||MoT_4,17.26 ||
>
> *sv.25-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m.24 This world is in a natural sheath of That (Supreme). From that_it
> emerges gradually. It_is like a sprout and its fruits and flowers in a seed.
>
> *vlm.25. It_is also naturally situated in the embryo of the mind, of every
> species of living being, and is gradually evolved from it, in the manner of
> the shoots and sprouts, and leaves and flowers of trees, growing out of the
> seed.
>
> *
>
> svabhAva-koza-stha
>

> क्रम् #*krama - *m. step, course, way; regular progress, order,

> succession; cause or reason of (gen. or ---); also = {kramapATha}. --
> {krama} (---) & {kramatas} in due order, successively, gradually. {krameNa}
> & {kramAt} the same+according to +
>
>
>

> जी*vo य*त् वासना.ब*ddhas तd ए*व_अन्तः प्रपश्यति ।
>
> jIva: yat_vAsanA-baddha: tat_eva_anta: prapazyati |
>
> स्वरूपम् च_अत्र दृष्टा*nto दी*र्घ.स्व*pnas tv इ*दम् जगत् ॥४।१७।२६॥

>
> svarUpam ca_atra dRSTAnta: dIrgha-svapna: tu_idam jagat ||4|17|26||
>
> .
>
> jIva: yat_vAsanA-baddha: tat eva_anta: prapazyati | svarUpam ca_atra

> dRSTAnta: dIrgha-svapna: tu_idam jagat *-*
>
> *. *

>
> jIva: – The living Living.jIva —
>
> yad vAsanA-baddha: – which is bound by vAsanAs —
>
> tad eva – that alone —
>
> anta: prapazyati – beholds within —
>
> svarUpam ca atra dRSTAnta: – its own nature here being the examplar
> — or its nature here is post-perceptual —
>
> dIrgha-svapnas tv idam jagat – for a long dream is this world —
>
> Siva is bound by vAsanAs. He sees in himself everything determined by
> those vAsanAs. The best example for this is one's own body (seen in a
> dream). World is a long dream (of such kind)
>
> < … || nanu katham atra svapna: dRSTAnta: asti^iti | atra^Aha
> dIrgha-svapna eva^iti | dIrghatvam ca^atra cira-pratibhAsa-vazAj jJeyam ||
> MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ...> Comm. —
>
> *sv.26-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>

> 26. Every body sees in his mind, wha*t_i*ts heart desires to

>
> possess, as it_is in the case of our prolonged dreams.
>
> jIvo yadvAsanAbaddhastadevAnta: prapazyati |
>
> svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||
>
> jIvo yadvAsanAbaddhastadevAnta: prapazyati |
>
> svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||
>
>
>

> प्रत्येकम् उदि*तः_रा*म नूनम् संसृति.खण्डकः ।

>
> pratyekam udita:_rAma nUnam saMsRti-khaNDaka: |
>
> रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥
>
> rAtrau sainya-nara-svapna-jAla-vat svAtmani sphuTa: ||4|17|27||
>
> .
>
> pratyekam udita: –
>

> *separately arisen —*
>
> *, rAma, – *
>
> nUnam –
>
> indeed —
>
> saMsRti-khaNDaka: –
>
> *is each cyclic fragment —*
>
> rAtrau –
>
> *at night —*
>
> sainya-nara-svapna-jAla-vat –
>
> *military-man-dream-trap-like —*
>
> svAtmani sphuTa: –
>
> *in himself flashing *
>
> in everyone these world-fragments arise. I*t_i*s like the many armies

> seen in one's dream.
>
> *MoT. … yathA sainya-sthA narA... ¶ rAtrau hi sainya-nara-svarUpam
> svapna-jAlam pratyekam pRthag | udeti ||MoT.4,17.28 || ...
> rAma nanusaMsAraSaNDaka: ...
>
> *sv.27-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in
> the mind of every body; in the same manner, as it appears in the mind in a
> dream at night.
>

> *. *
>
>
>
> *RÂMA said–*

>
>
>
> एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।
>
> eSa* saMsRti-khaNDa~utthau mitha: sa* milati svayam |
>

> नो वा मिलति तन् मे त्वम् यथाव*d व*क्तुम् अर्हसि ॥४।१७।२८॥

>
> no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||
>
> .
>

> eSa saMsRti-khaNDa~utthau mitha:* sa* *milati svayam no vA milati tat_me

> tvam yathA vat_vaktum arhasi = > nanv eva sati ... ¶ zrIrAma: pRcchati |
> eSa: saMsRtiSaNDaugha: svayam svabhAvena | mitha: anyoHnyam | yadi milati
> yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak
> kathayeti yAvat || MoT_4,17.29 || ... saMsRtiSaNDaugho mitha:
> sammilati svayam | no vApi yadi tan ...<
>

> *vlm.28 A strong and virile mind will no*t_u*nite with a polluted mind. A

> pure metal only can mix with another pure metal.
>
> and purified from its dross.
>

> eSa saMsRti-khaNDa~uttha~u – wha*t_i*s sprung from Samsara
>
> mitha:* sa* *>mil-ati svayam –

>
> na~u vA >milati tat_me –
>
> tvam yathA vat arh-asi vaktum – you accordingly should tell me
>
> RÂMA:
>

> O Sage, please tell me the truth as i*t_i*s. Will these world-fragments

> mix with each other or remain separate?
>
> 28. Ráma said:–But tell me sir, whether the thought and
>
> the things thought of, simultaneously meet themselves in the
>

> mind of the thinker; or i*t_i*s the mind only that thinks of the

>
> object which is never met with by it.
>
> *sv.28-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
>
>

> *VASISHTHA said—*
>
>
>
> मलिनम् हि म*no '*वीर्यम् न मिथः श्लेषम् अर्हति ।

>
> malinam hi mana:_a-vIryam na mitha: zleSam arhati |
>

> अ*yo '*यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

>
> aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
> .
>
> *mo. zrIvasiSTha uttaram Aha... / ayo 'yasIvAsantapte zuddhe tapte tu
> lIyate // Mo. 4,17.30 // hi nizcaye | malinam rAgAdi-mala-dUSitam | ata
> evAvIryam | mana: mitha: anyo'nyam | zleSam melanam | nArhati | kim iva |
> aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu
> pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi
> lIyate || MoT_4,17.30||
>
> *sv.29-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m. A strong and virile mind will not_unite with a polluted mind. A pure
> metal only can mix with another pure metal.
>
> *vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with
> the object of its thought, as a dirty and cold piece of iron, cannot join
> with a pure red-hot one, unless it_is heated and purified from its dross.
>
>
>
> चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।
>
> citta-tattvAni zuddhAni sam.milanti paras.param |
>

> एक.रूपाणि तोयानि या*nty ऐ*क्यम् न_आविलानि हि ॥४।१७।३०॥

>
> eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||
>
> .
>
> = citta-tattvAni zuddhAni saM>milanti parasparam – eka-rUpANi toyAni yAnti
> aikyam nAvilAni hi =
>
> * Mo. 4,17.31 // ... nAbilAni...
>
> zuddhAni citta-tattvAni – pure Chitta-elements
>
> saM>milanti –
>
> parasparam – respectively
>
> eka-rUpANi toyAni – identical waters
>
> yAnti aikyam – go together
>
> nAvilAni hi
>
> *m.30 Two pure mind-stuffs can mix with each other. Two similar waters can
> mix not two of different nature/types.
>
> *vlm.30. The pure mind and its pure thoughts, are readily united with one
> another, as the pure waters mix together into one body of the same kind,
> which the muddied water cannot do.
>
> *sv.30-30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
>
>

> शु*ddhir हि* चित्तस्य* वि*वासनत्वम्

>
> zuddhi: hi cittasya vi.vAsanatvam
>
> अ.भूत.संवेदनम् एक.रूपम् ।
>
> a-bhUta-saMvedanam eka-rUpam |
> तस्य_आशु शुद्ध्या भवति प्रबुद्धः
>
> tasya_Azu zuddhyA bhavati prabuddha:
>

> त*nमा*त्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

>
> tat.mAtra-yuktyA parasaGgam eti ||4|17|31||
>
> .
>
> zuddhi: hi cittasya –
>
> vi-vAsana-tvam – the absence of conditioning
>
> abhUtasaMvedanam –
>
> eka-rUpam – uni-form

> tasya Azu – of tha*t_i*ndeed

>
> zuddhyA –
>
> bhavati prabuddha: – becomes awake
>
> tan-mAtra-yuktyA –
>
> parasaGgam eti
>
> < ... ¶ citta-zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi
> nizcaye | abhUtasaMvedana_Atma a siddha-padArtha-saMvedana-svarUpam |
> vivAsanatvam padArtha-viSaya-bhAvanÂkhya-saMskAra-rAhityam | ekam kevalam |
> cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat
> padam sthAnam | tasmAt | tasyA: zuddhe: heto: | prabudhya turyAkhyam
> bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha
> zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya
> eka~upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 || > Comm
>
> <CG: >
>
> ... tasyA: suSuptAtmapadAt prabudhya tanmAtra... < Comm
>
> =
>
> parasaGga m. cleaving or adhering to (comp.) suzr.
>
> *m.31 With a mind which is free of vAsanas and thus made pure, one can
> become enlightened and be united with the Supreme.
>
> *vlm.31. Want of desire constitutes the purity of the mind, which is
> readily united with immaterial things of the same nature like itself. The
> purity of the mind conduces to its enlightenment, and these being united in
> one, leads it to the Supreme.
>
> *sv.31 Only when the mind is totally purified of all conditioning does it
> regain its utter purity; that pure mind experiences liberation.
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <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 ।
>

> saMkalpAt sa: man*a:_b*havet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM4018 SEER AND SEEN 1.NV19-20 .z70
>
>
> https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
>
> FM.4.1-FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.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 Wed, Nov 18, 2015 at 11:15 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> y4017_1.nv18 Worlds Within Worlds .z31
>>
>>
>> https://www.dropbox.com/s/m2p5jyz0s5khe72/y4017_1.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>>
>>
>>
>> fm4017_1.nv18 Worlds Within Worlds .z31
>>
>>
>> https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017_1.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>>
>>
>>
>> work in progress v.16
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> rAma said—
>>
>>
>>
>> भगवन्_भृगु-पुत्रस्य प्रतिभास-अनुभूतित: ।
>>
>> यथा_एषा सफला जाता तथा_अन्यस्य न किम्_भवेत् ॥४।१७।१॥
>>
>> bhagavan_bhRgu-putrasya pratibhAsa-anubhUtita: |
>>
>> yathA_eSA saphalA jAtA tathA_anyasya na kim_bhavet ||
>>
>> 4|17|01
>>
>> ||
>>

>> *of the son of bhRgu the Fiery*
>>
>> *projectively experienced *
>>
>> *as this *
>>
>> *arisen with its fruit*
>>
>> *would it be so for another *
>>
>> *? *

>>
>> ~sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise
>> as the wish of shukra materialised in his ascent to heaven, etc. ?
>>
>> ~m.1 O Bhagawan, the luminous ideations of shukra, the son of bhRgu,
>> became fruitful. Why does it not happen to others?
>>
>> ~sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise
>> as the wish of shukra materialised in his ascent to heaven, etc. ?
>>
>> ~vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not
>> attended with equal result, with that of the son of bhRgu; (though one is
>> given to the like reveries as the other).
>>
>> ~*mo. om | zrIrAma: pRcchati | he bhagavan | asya samanantara-uktena
>> vRttAntena varNitasya | bhRguputrasya | sA pratibhA tat
>> nAnA-yoni-gamana-rUpam pratibhAnam | anubhUtita: anubhavAt heto: | saphalA
>> arthakriyAkhyaphalayuktA | jAtA | anyathA hi bhRgusambandhI svasambandhI vA
>> samaGgAtApasaviSayo_anubhava: na yukta: syAt iti bhAva: | tathA tadvat |
>> anyasya zukra-vyatiriktasya puruSasya | sA pratibhA saphalA kim katham | na
>> bhavet | na hi svapne pratibhAtam svasmin gajAditvam pratyakSam anubhUyate
>> || MoT_4,17.1 || ... yathAsya saphalA ...
>>
>> *jd.1 - प्रतिभास-अनुभूति-तस् out of the luminous experience = भृगु-
>> पुत्रस्य of the son of Bhrgu the Fiery यथा एषा thus this = स-फला जाता
>> with-fruit arisen. = तथा अन्यस्य Thus for others न किम् भवेत् how does
>> it not happen?
>>
>>
>>
>>
>>
>>
>>

>> *vasiShTha said*
>>
>> *—*
>>
>> *.*

>>
>> इयम् प्रथममुत्पन्ना सा तनुर्ब्रह्मण: पदात् ।
>>
>> शुद्धा जतिर् भार्गवस्य नान्यजन्मकलङ्किता ॥४।१७।२॥
>>
>> iyam prathamam utpannA sA tanur brahmaNa: padAt |
>>
>> zuddhA jatir_bhArgavasya na_anya-janma-kalaGkitA ||
>>
>> 4|17|2||
>>

>> iyam - *this was first got - *prathamam utpannA = sA tanur - *this body
>> = *brahmaNa: padAt - *from the basal.state of the brahman.Immensity = *zuddhA
>> jatir bhArgavasya - *the pure birth of the bhArgava = *na
>> anya-janma-kalaGkitA - *is not infected with another birth. *

>>
>> ~vlm. The reason is, that the body of shukra issued at first from the
>> will of Brahma, and was born of the pure family of bhRgu, without being
>> vitiated by any other birth; (either prior to it or of a lower kind).
>>
>> ~sv.2 VASISTHA replied: shukra's mind was pure, since that was his first
>> embodiment; that mind was not loaded with the impurities of other previous
>> embodiments.
>>
>> *mo. zrIvasiSTho_atrottaram kathayati | idamprathamam tatpUrvam | yata:
>> bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA
>> nAnAyonipratibhAnaviSayA | buddhi: | zuddhA pUrvajanmavAsanAnicayAkaluSitA
>> | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu
>> pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa:
>> na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||
>>

>> *jd.2 iyam - *this was first got - *prathamam utpannA = sA tanur - *this
>> body = *brahmaNa: padAt - *from the basal.state of the brahman.Immensity
>> = *zuddhA jatir bhArgavasya - *the pure birth of the bhArgava = *na
>> anya-janma-kalaGkitA - *is not infected with another birth. *

>>
>>
>>
>>
>>
>>
>>
>> सर्व.एषणानाम् संशान्तौ शुद्ध-चित्तस्य या स्थिति: ।
>>
>> तत् सत्यम्_उच्यते स_एषा विमला चिदुदाहृता ॥४।१७।३॥
>>
>> sarva.eSaNAnAm saMzAntau zuddha-cittasya yA sthiti: |
>>
>> tat satyam_ucyate sA_eSA vimalA cid_udAhRtA ||
>>
>> 4|17|3
>>
>> ||
>>

>> *when all your wishes subside in peace*
>>
>> *there is a state of pure affective mind*
>>
>> *that is called*
>>
>> *satya.beingSo*
>>
>> *and known too as*
>>
>> *clarified Consciousness*
>>
>> *. *

>>
>> ~sv.3 That mind is pure in which all cravings are in a state of
>> quiescence. The state of mind in which all kinds of desires are completely
>> subsided, is called 'Satyam' the true state. Such state is called pure
>> consciousness.
>>
>> ~vlm.3. The purity of mind which follows upon subsidence of desires, is

>> called its *coolness*, and the same is known as the unsullied state of

>> the soul. (Nirmalátmá).
>>
>> *mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha
>> sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm
>> icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati |
>> cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam
>> ucyate | sA eva vimalA cit vimalA mati: | udAhRtA | kim ca iyam eva zuddhA
>> mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati |
>> idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti
>> vizeSa: || MoT_4,17.3 || ... | tat sattvam ucyate ...
>>
>>
>>
>>
>>
>> मनो-निर्मल-सत्त्व-आत्म यद्_भावयति यादृशम् ।
>>
>> तत्_तथा_आशु भवत्य्_एव यथा_आवर्तो भवेत्_पय: ॥४।१७।४॥
>>
>> mano.nirmala-sattva.Atma yad_bhAvayati yAdRzam |
>> tat_tathA_Azu bhavaty_eva yathA_Avarto bhavet_paya: ||
>>
>> 4|17|04
>>
>> ||
>>

>> *a manas.Mind-stainless=beingSo.soul*
>>
>> *which is made to become in such a state*
>>
>> *that*
>>
>> *thus at once*
>>
>> *it *
>>
>> *becomes*
>>
>> *as water becomes a whirlpool*
>>
>> *. *

>>
>> ~vlm.4 Whatever the man of a pure and contrite spirit thinks in his mind,
>> the same comes to take place immediately, like the turning of seawater
>> turns into an eddy.
>>
>> ~vwv.506 What and of which sort of mind, whose natural disposition is
>> stainless virtue, imagines, that happens quickly in that manner alone, as
>> water can become a whirlpool. ... ~vwv.665 ...the mind, whose natural
>> disposition is stainless virtue, thinks, that surely becomes so quickly, as
>> water can become a whirlpool.
>>
>> ~sv. Whatever that pure mind wishes, that materialises.
>>
>> ~*mo. vizeSaNenoktvA sAmAnyena kathayati . mano nirmalasattvAtma... / …
>> yathAvarto_arNave 'mbhasa: // Mo_4,17.4 // nirmalasattvAtma
>> pUrva.zloka-ukta-nirmala-sattva-svarUpam | mana: | yat yAdRzam yena
>> prakAreNa yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat vastu | Azu
>> tathA tena prakAreNa yuktam | bhavati | tat vastu ka iva | Avarta: iva |
>> yathA arNave sthita: ambhasa: Avarta: sadya: anya-prakAra-yukto bhavati |
>> tathety artha: || MoT_4,17.4 ||
>>
>>
>>
>>
>>
>> यथा भृगु-सुतस्य_एव विभ्रम: प्रोत्थित: स्वयम् ।
>>
>> प्रत्येकम्_अप्य्_एवम् एव दृष्टान्तो_अत्र भृगो: सुत: ॥४।१७।५॥
>>
>> yathA bhRgu-sutasya_eva vibhrama: protthita: svayam |
>> pratyekam_apy_evam eva dRSTAnto_atra bhRgo: suta: ||
>>
>> 4|17|5||
>>

>> *jd.5 - yathA bhRgu-sutasya eva - *just as for bhRgu's son = *vibhrama:
>> protthita: svayam * - delusion was projected of.itself = * pratyekam api * -
>> even separately = *evam eva * - even so = *dRSTAnta: atra bhRgo: suta: - *the
>> example here is bhRgu's son.*
>>
>> ~vwv. *.Q.* *missing *

>>
>> ~m.5 Just as the illusions woven by bhRgu's son, these deformations and
>> such designs occur in every person. The example for this is shukra.
>>
>> ~vlm.5. As the errors of various wanderings, occured to the mind of
>> shukra; so it is with every body (from his observation of the world), as it
>> is instanced in the case of bhRgu's son.
>>
>> ~sv.5 What happened in this respect to shukra is possible for everyone
>> else.
>>
>> *moT. anena vRttAntena siddham svamanISitam kathayati — ...sutasyaiSa
>> vibhrama: prodita: svayam ... // Mo_4,17.5 // yathA bhRgu-sutasya eSa:
>> samanantarokta: | vibhrama: nAnAyonipratibhAsarUpo vibhrama: | svayam
>> svabhAvena | prodita: prAdurbhUta: | evam eva tathaiva | pratyekam
>> pratipuruSam | udeti | sarve eva svamanaHpratibhAsarUpam eva jagat
>> pazyantIti bhAva: | asyArthasya dRDhI.karaNa-artham punar api zukrasya
>> dRSTAntatvam kathayati dRSTAnta:_atra_iti ||MoT_4,17.5||
>>
>>
>>
>>
>>
>>
>>
>> बीज.स्थ-अङ्कुर-पत्रादि स्वम्_चमत्.कुरुते यथा ।
>>
>> सर्वेषाम्_भूत-सङ्घानाम्_भ्रम-खण्डस्_तथा_एव हि ॥४।१७।६॥
>>
>> bIja.stha-aGkura-patrAdi svam_camat.kurute yathA |
>>
>> sarveSAm_bhUta-saGghAnAm_bhrama-khaNDas_tathA_eva hi ||
>>
>> 4|17|6
>>
>> ||
>>

>> *the seed*
>>
>> *leads*
>>
>> *to the shoot and the leaf and the tree*
>>
>> *–*
>>
>> *and we behold the wonder of*
>>
>> *all the vast variety of things in all their various states*
>>
>> *.*

>>
>> ~vlm.6. As the serum contained in the seed, developes itself in the
>> shoots and leaves; so the mind evolves in all the forms which are contained
>> therein.
>>
>> ~sv.6 The world exists in each jiva in a seed state and becomes manifest
>> like the tree sprouting from the seed.
>>
>> *moT. bIjastha-aGkura-patra-Adi svam camat-kurute yathA | sarveSAm
>> bhUta-saGghAnAm – bhrama-khaNDa: tathA eva hi = > brahma-khaNDA
>> bhrAnti-kRta-dvaita-vibhAgA: || etad eva nAnA-dRSTAntai: sugamam karoti |
>> yathA bIjasya svam na tv anya-bIja-sAdhAraNam | aGkura-pattra-Adi |
>> camat-kurute ucchUnatA-rUpam Anandam karoti | hi nizcaye | sarveSAm
>> bhUta-saGghAnAm bhUta-samUhAnAm | sva: ananya-sAdhAraNa: bhrama-SaNDa:
>> jagad-rUpa: bhrama-SaNDa: | tathaiva camat-kurute nAnAsvAdasaukhyam karoti
>> | sAdhAraNatvena bhAsamAno_apy ayam saMsAra: pratyekam bhinna eveti bhAva:
>> || MoT_4,17.6 ||
>>

>> *jd.6 - bIja.stha-aGkura-patra-Adi बीज.स्थ-अङ्कुर-पत्रादि *seed-within-shoot-leaf-&c
>> = *svam camat.kurute yathA स्वम्_चमत्.कुरुते यथा *as one experiences
>> wonder in oneself* = sarveSAm bhUta-saGghAnAm सर्वेषाम्_भूत-सङ्घानाम् *of
>> all being-groups = *bhrama-khaNDas_tathA_eva hi * - since these bits of
>> brahman are thus = * भ्रम-खण्डस् *errancy-states* तथा_एव हि *just so
>> also.*

>> *not to setting does it go*
>>
>> *nor does it arise*
>>
>> *:*
>>
>> *what.in.the.world is this world*
>>
>> *?*
>>
>> *and whose*
>>
>> *?*
>>
>> *this is mere delusion*
>>
>> *as mAyA.Illusion apparently*
>>
>> *spreads out*
>>
>> *.*

>>
>> ~vlm.8. Nothing appears or disappears to any one in this world, but error
>> and aerial phantasms; that show themselves to those that are bewitched by
>> this magic scene of the world.
>>
>> ~sv.8 The world neither arises nor sets; all this is nothing but the
>> fancy of the deluded mind.
>>
>> ~mo. idam jagat | mAyA mAyArUpam || MoT_4,17.8 || ... mAyA mudhaiva
>> parijRmbhate
>>
>> ~jd. This world is neither born nor will disappear even by a remote
>> chance. It is all perplexity which swells with a yawn like a self-conceited
>> artless woman.
>>

>> *jd.8 - na astam eti* – not to setting it goes = *na.ca udeti – *nor
>> does it arise = *jagat kim.cana * - what.in.the.world is the world? = * kasya.cit
>> * - and whose? = * idam bhrAnti-mAtram - *this is errancy-only* =
>> mAyA-mugdhA iva* – as if duped by mAyA.Illusion = * parijRmbhate* –
>> outspreading. *

>>
>>
>>
>>
>>
>> यथा संप्रतिभास.स्थ: स्वयम् संसार-खण्डक: ।
>>
>> तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥
>>
>> yathA saMpratibhAsa.stha: svayam saMsAra-khaNDaka: |
>>
>> tathA teSAm sahasrANi mithyA dRSTAni santi hi ||
>>
>> 4|17|9
>>
>> ||
>>

>> *as collective projection*
>>
>> *itself*
>>
>> *is a bit of saMsAra*
>>
>> *thus of those thousands*
>>
>> *there are only false perceptions*
>>
>> *.*

>>
>> ~vlm.9. As it is our notion of this part of the world, which presents its
>> form to our view; so the appearance of thousands of such worlds in the
>> mind, is mere ideal; and as false as the show of a magic-lantern.
>>
>> ~sv.9 Within each one there is a fancy world.
>>
>> *mo. yathA asmat_pratibhAsa-stha: sa: ayam
>> sarva-indriya-atIta-cinmAtra-rUpatva-indriya-atIto_api san idantayA
>> sphurita: saMsAra-SaNDa: [thicket] asti | tathA teSAm saMsAra-SaNDAnAm |
>> sahasrANi santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha
>> mitho_a-dRSTAni_iti | mitha: anyo'nyam | adRSTAni darzana-viSayatAm na
>> nItAni || MoT_4,17.9 || yathAsmatpratibhAsastha: so_ayam ... mitho_adRSTAni
>> …
>>

>> *jd.9 - yathA saMpratibhAsa.stha: * - as collective projection = * svayam
>> * - itself = *saMsAra-khaNDaka: * - is a bit of saMsAra = * tathA teSAm
>> sahasrANi - *thus of them thousands* mithyA dRSTAni santi hi * - are
>> only false perceptions. *

>>
>>
>>
>>
>>
>>
>>
>> स्वप्न.संकल्प-नगर=व्यवहारा: परस्परम् ।
>>
>> पृथग्_यथा न दृश्यन्ते तथा_एते संसृति-भ्रमा: ॥४।१७।१०॥
>>
>> svapna.saMkalpa-nagara=vyavahArA: parasparam |
>> pRthag_yathA na dRzyante tathA_ete saMsRti-bhramA: ||
>>
>> 4|17|10
>>
>> ||

>> *the affairs of a conceptual Dream*
>>
>> *are not seen except by us*
>>
>> *since they are samsAric delusions*
>>
>> *.*

>>
>> ~m.10 Just as one cannot see the cities-in-dream of another person, these
>> world-perplexities are not mutually visible.
>>
>> ~vlm.10. As the sights in our dream, and the images of our imagination,
>> are never apart from our minds; and as they cannot show themselves to the
>> view of others; such is our erroneous conception of the world (confined
>> within ourselves).
>>
>> ~sv.10-11 Even as one's dreams are unknown to others, one's world is
>> unknown to others.
>>
>> ~mo. mitho'darzana-dRSTAntam kathayati - svapnasaGkalpanagaravyavahArA:
>> parasparam / pRthag yathA na dRzyante tathA_ete saMsRtibhramA: //
>> Mo_4,17.10 // yathA anyasya svapnAdi anyo na_anubhavati tathA_anyasya
>> saMsAram anyo nAnubhavatIti piNDArtha: | nanu katham sargAnAm pratipuruSam
>> bheda: iti cet | na | ekasminn eva vastuni puruSabhedena
>> heyatvopAdeyatvadarzanAt || MoT_4,17.10 || mithoHdarzanadRSTAntam kathayati
>> svapna-saGkalpa-nagara-vyavahArA: parasparam / pRthag yathA na dRzyante
>> tathA_ete saMsRtibhramA: // Mo_4,17.10 // yathA anyasya svapnAdi anyo
>> nAnubhavati tathAnyasya saMsAram anyo nAnubhavatIti piNDArtha: | nanu
>> katham sargAnAm pratipuruSam bheda: iti cet | na | ekasminn eva vastuni
>> puruSa-bhedena heyatva.upAdeyatva-darzanAt || MoT_4,17.10 ||
>>

>> *jd.10 - svapna.saMkalpa-nagara=vyavahArA:* - dream*.*conceptual*-*city*=*affairs
>> = *
>>
>> parasparam* - mutually = * pRthag yathA na dRzyante * - are not seen
>> as apart = *
>>
>> tathA_ete saMsRti-bhramA:* - thus are these samsAric delusions. *

>>
>>
>>
>> Ø
>>
>>
>>
>>
>>
>> एवम् नगर-वृन्दानि नभस्-संकल्प-रूपिणि ।
>>
>> सन्ति तानि न दृश्यन्ते मिथ्याज्ञान-दृशम् विना ॥४।१७।११॥
>>
>> evam nagara-vRndAni nabhas-saMkalpa-rUpiNi |
>> santi tAni na dRzyante mithyAjJAna-dRzam vinA ||
>>
>> 4|17|11
>>
>> ||
>>

>> *so the multitudes of cities*
>>
>> *being conceptual formations in the sky*
>>
>> *are not seen to be*
>>
>> *without the seer's unWisdom*
>>
>> *.*

>> *jd.11 - evam nagara-vRndAni * - so the multitudes of cities = * nabhas-saMkalpa-rUpiNi
>> santi* - being conceptual formations in the sky = * tAni na dRzyante * -
>> they are not seen to be = * mithyA-ajJAna-dRzam vinA * - without the
>> seer's unWisdom. *

>>
>>
>>
>>
>>
>>
>>
>> पिशाच-यक्ष-रक्षांसि सन्त्य्_एवम्.रूपकाणि ह ।
>>
>> संकल्प.मात्र-देहानि सुख.दु:ख-मयानि च ॥४।१७।१२॥
>>
>> pizAca-yakSa-rakSAMsi santy_evam.rUpakANi ha |
>>
>> saMkalpa.mAtra-dehAni sukha.du:kha-mayAni ca ||
>>
>> 4|17|12
>>
>> ||
>>

>> *pishAcha.Monster*s, *yakSha.Spirit*s, *rakSha.Demon*s
>>
>> are* formations like this*
>>
>> *:*
>>
>> *bodies made.up conceptually with modes of pleasure & pain*
>>
>> *.*

>>
>> * note the use of <mAtra> made.up and <maya> mode.
>>
>> ~m.12 Pisachas and Yaksas exist as such in such forms. They have fanciful
>> bodies conceived by mind. They are subject to intense happiness and grief.
>>
>> ~vlm.12. So also are the ghosts and goblins, demons and devils, but
>> imaginary figures of the mind; born in the shallow brain of men, to terrify
>> them with their hideous shapes.
>>
>> ~sv.12 There are goblins and demigods and demons, all of which are
>> embodiments of delusion.
>>
>> *mo. pizAca-yakSa-rakSAMsi santi evam-rUpakANi ha | saMkalpa-mAtra-dehAni
>> sukha-du:kha-mayAni ca = > ... sarvaprasiddhAnAm pizAcAdInAm apy
>> etadrUpatvam kathayati // Mo_4,17.12 // ... rUpakANi hi ...
>>

>> *jd.12 - pizAca-yakSa-rakSAMsi - *pishAcha.Monster*s, *yakSha.Spirit*s,
>> *rakSha.Demon*s = santi evam-rUpakANi ha * - being such formations as
>> this = *saMkalpa-mAtra-dehAni * - bodies made.up conceptually = * sukha-du:kha-mayAni
>> ca * - and modes of pleasure & pain. *

>>
>>
>>
>>
>>
>>
>>
>> एवम्_एव वयम् च_इमे संपन्ना रघुनन्दन ।
>>
>> स्व.संकल्प-आत्मक=आकारा मिथ्यासत्यत्व-भाविन: ॥४।१७।१३॥
>>
>> evam_eva vayam ca_ime saMpannA raghunandana |
>> sva.saMkalpa-Atmaka=AkArA mithyAsatyatva-bhAvina: ||
>>
>> 4|17|13||
>>

>> *so too it is for us*
>>
>> *:*
>>
>> *these have been produced*
>>
>> *(Darling of the rAghava.s!)*
>>
>> *self.conceptual=Atmic.bodies*
>>
>> *that become from delusory reality*
>>
>> *.*

>>
>> ~m.13 O rAma, we all possess such bodies which are self conceived. We
>> feel them to be real while they are false and unreal.
>>
>> ~vlm.13. Thus have we all become, like the dreaming son of bhRgu; to
>> understand the false creations of our imagination, as sober realities.
>>
>> ~sv.13 Even so have we come into being, O Rama, out of pure
>> thought-force, and consider the false to be real.
>>
>> *mo. svasminn apy etadrUpatvam evAtidizati . ... / ...
>> mithyAsatyatva-bhAvitA: // Mo_4,17.13 // mithyAsatyatve svasatyatAyAm |
>> bhAvitA: bhAvanAyuktA: || MoT_4,17.13 ||
>>
>>
>>
>>
>>
>> एवम्.रूपैव हि परे विद्यते सर्ग-संतति: ।
>>
>> न वास्तवी वस्तुता तु संस्थिता_एवम्_अवस्तुनि ॥४।१७।१४॥
>>
>> evam.rUpaiva hi pare vidyate sarga-saMtati: |
>> na vAstavI vastutA tu saMsthitA_evam_avastuni ||
>>
>> 4|17|14
>>
>> ||
>>

>> evam.rUpA eva hi – *for such a form as this = *
>>
>> pare vidyate * - in a higher/other is known to be = *
>>
>> sarga-saMtati: * - the flow of creation = *
>>
>> na vAstavI * - is not substantial = *
>>
>> vastutA tu * - though substantiality = *
>>
>> saMsthitA evam a-vastuni * - established so is insubstantial. *

>>
>> ~m.14 In the same way and form, all creations arise in the Supreme. They
>> are not real. In unreal, false things, there can be no reality (and truth)
>>
>> ~vlm.14. So the creation of the world, and all created things, are
>> situated (pictured) in the mind of Brahmá; and make their repeated
>> appearance, as the phantoms of a phantasmagoria before him.
>>
>> ~sv.14 Such indeed is the origin of creation in the infinite
>> consciousness.
>>
>> *mo. evam stokam vizeSeNa_uktvA punar api sAmAnyena kathayati . ... hi
>> pare vartate sarga-saMsRti-: / na vAstavI vastutas tu saMsthitA_iyam
>> a-vastuni // Mo_4,17.14 //evam.rUpA pratibhAsa-rUpA | pare uttIrNe cinmAtre
>> | sargeti nAmadheyA saMsRti: sarga-saMsRti: | na vAstavI asatyarUpA | tu
>> pakSa-antare | vastuta: paramArthata: | iyam sarga-saMsRti: | avastuni
>> zUnye | sthitA bhavati | vastutvena sthite cinmAtre
>> a=vastu.bhUta-sarga-ÂdhAratvÂyogAt || MoT_4,17.14 ||

>> *jd.14 - evam.rUpA eva hi – *for such a form as this = *pare vidyate * -
>> in a higher/other is known to be = *sarga-saMtati: * - the flow of
>> creation = * na vAstavI * - is not substantial = *vastutA tu * - though
>> substantiality = * saMsthitA evam a-vastuni * - established so is
>> insubstantial. *

>>
>>
>>
>>
>>
>>
>>
>> प्रत्येकम्_उदितम् विश्वम्_एवम्_एव मुधा_एव हि ।
>>
>> वन-गुल्मक=रूपेण वसन्त-एक.रसो यथा ॥४।१७।१५॥
>>
>> pratyekam_uditam vizvam_evam_eva mudhA_eva hi |
>> vana-gulmaka=rUpeNa vasanta-eka.raso yathA ||
>>
>> 4|17|15
>>
>> ||
>>

>> *so everything is separately arisen*
>>
>> *tho totally false*
>>
>> *with form*
>>
>> *like a forest bush tasting the springtime*
>>
>> *.*

>>
>> ~m.15 Just as one essence and sap runs through a tree and its flowers and
>> fruit, in very one (mind) a universe exists purposely and falselessly.
>>
>> ~sv.15 Materiality is not factual though it is perceived in emptiness.
>>
>> ~vlm.15. All things appearing unto us, are as false as these phantoms;
>> and they proceed from the mind of Brahmá, as the varieties of trees and
>> shrubs, are produced from the same sap of the vernal season. (The one is
>> the source of many).
>>
>> *moT: ... / nava-gulmakarUpeNa vAsantikaraso yathA // Mo_4,17.15 // evam

>> pUrvoktaprakAreNa | *vAsantika*-rasa: vasanta-sambandhI rasa: ||
>> MoT_4,17.15 ||
>>
>> *jd.15 - pratyekam_uditam vizvam_evam * - so everything is separately
>> arisen = *
>>
>> eva mudhA eva hi * - tho totally false = * vana-gulmaka=rUpeNa * - w/
>> the form of a forest bush = * vasanta=eka-rasa: yathA * - as the unique
>> flavor of springtime. *

>>
>>
>>
>> Ø
>>
>>
>>
>> प्रथमो_'यम् स्वसंकल्प: प्रथाम् अभ्यागतो यथा ।
>>
>> तथा_sति-पारमार्थेन दृष्ठेन_इत्थम् विभाव्यते ॥४।१७।१६॥
>>
>> prathamo_ayam sva.saMkalpa: prathAm abhyAgato yathA |
>> tathA_ati-pArama-arthena dRSThena_ittham vi.bhAvyate ||
>>
>> 4|17|16||
>>
>> prathama:_ayam sva.saMkalpa: - this first self-conception =
>>
>> prathAm abhyAgato yathA - how it becomes outspread =
>>
>> tathA ati-pAramArthena - thus in the very highest sense =
>>

>> dRSThena ittham *vibhAvyate** - something is then manifest.

>>
>> ~sv.16 Everyone thus fancies his own world; when this truth is realised,
>> the world thus fancied comes to an end.
>>
>> ~AS: How the original conception came to become the established world is
>> understood by understanding the deep thoughts (paramArthena dRSTena)
>>
>> *mo. ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhena_ittham ...
>> // *mo_4,17.16 // ayam prathama: brahmaNa: tatpUrvatvena _utthita: |
>> svasaGkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: |
>> yathA ittham anena prakAreNa | dRDhena_avicalatA | atipAramArthyena

>> atiparamArtha-bhAvena | **vibhAvyate nizcIyate* | janair iti zeSa: ||
>> MoT_4,17.16 ||
>>
>> *jd.16 - prathama:_ayam sva.saMkalpa: - *this first self-conception = *prathAm
>> abhyAgato yathA - *how it becomes outspread = *tathA ati-pAramArthena - *thus
>> in the very highest sense = *dRSThena ittham vibhAvyate - *something is
>> then manifest.*

>>
>>
>>
>>
>>
>>
>>
>> प्रत्येकम्_उदितम् चित्तम् स्व.स्वभाव-उदर-स्थितम् ।
>>
>> इदम्_इत्थम् समारम्भम् जगत्_पश्यन्_विनश्यति ॥४।१७।१७॥
>>
>> pratyekam_uditam cittam sva.svabhAva-udara-sthitam |
>>
>> idam_ittham samArambham jagat_pazyan_vinazyati ||
>>
>> 4|17|17||
>>

>> pratyekam uditam cittam - *the singly arisen affection = *
>>
>> sva-svabhAva-udara-sthitam - *based on your own.nature- source* =
>>
>> idam ittham samArambham - *this thus arisen = *
>>
>> jagat pazyan vinazyati - *world seeing/becoming is destroyed. *

>>
>> ~vlm.17. Every body beholds everything in the world, according to the
>> nature of the thoughts in his mind, and then perishes with his wrong view
>> of it.
>>
>> ~AS: “in the belly of one's natural tendency” The implication is that
>> everybody's chitta naturally arises and this leads to the formation of the
>> world as we know it. The last phrase states that whoever see this, manages
>> to destroy the illusion.
>>
>> ~sv.17 This world exists only in appearance or imagination and not
>> because one sees the material substances.
>>
>> ~VA. every one imagines own world in his mind,
>>
>> and as world is seen as such (an illusion), it (illusion) ceases.
>>
>> ~AS: I don't quite agree with the second line. The mind is separately
>> arisen in everyone and one who identifies it as the activities called the
>> world is doomed. In other words, the mind formulates the world, but one
>> should not identify it with the world.
>>
>> *mo. < … || ... svasya sva-bhAvah ... ¶ sva: AtmIya: | svabhAva:
>> cinmAtrAkhyam svarUpam | tasya_udare udara_ iva_udare | na tu sAkSAd udare
>> | sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam
>> utpannam | cittam | ittham samArambham dRzyamAna_Arambha-yuktam | idam
>> jagat pazyat anubhavat | vinazyati svarUpa-parAmarzAt bhrazyatIty artha: ||
>> MoT_4,17.17 ||
>>

>> *jd.17 - pratyekam uditam cittam - *the singly arisen affection = *sva-svabhAva-udara-sthitam
>> - *based on your own.nature- source* = idam ittham samArambham - *this
>> thus arisen = *jagat pazyan vinazyati - *world seeing/becoming is
>> destroyed. *

>>
>>
>>
>>
>>
>>
>>
>> प्रतिभास-वशाद्_अस्ति न_अस्ति वस्त्व्-अवलोकनात् ।
>>
>> दीर्घ-स्वप्नो जगज्-जालम्_आलानम् चित्त-दन्तिन: ॥४।१७।१८॥
>>
>> pratibhAsa-vazAd_asti na_asti vastv-avalokanAt |
>> dIrgha-svapno jagaj-jAlam_AlAnam citta-dantina: ||
>>
>> 4|17|18||
>>

>> pratibhAsa-vazAd asti - *it is by force of pratibhAsa.Projection* =
>>
>> na asti vastu-avalokanAt - *it is not from substantial appearance = *
>>
>> dIrgha-svapna: - *a long dream = *
>>
>> jagaj-jAlam - *the world-net = *
>>
>> AlAnam citta-dantina: - *is like a fetter to the elephant chitta. *

>>
>> ~sv.18 It is like a long dream or a juggler's trick. It is the post to
>> which the mind-elephant is tied.
>>

>> *~vlm.18. It is in its ideality, that anything appears as existent, which

>> in reality is inexistent, though it is apparent to sight. The existence of
>> the world, is as that of a lengthened dream, and the visible world is a
>> wide spread snare of the mind, like fetters at the feet of an elephant.
>> This world exists only in appearance or imagination and not because one
>> sees the material substances. It is like a long dream or a juggler's trick.
>> It is the post to which the mind-elephant is tied. (The world is existent
>> in the ideal, but inexistent in its apparent real and visual form. It is a
>> network of the mind, like a longspun dream, and binds it as fast as fetters
>> at the feet of an elephant). *
>>
>> *mo. ... / dIrgha: svapno ... // Mo_4,17.18 // pratibhAsavazAt | na hi
>> asata: pratibhAsa: yukta iti bhAva: | vastv-avalokanAt
>> paramArtha-avalokanAt | na hi samyag.jJAnena jagat tiSThati | jagajjAlam
>> ka: | dIrgha: svapna: || MoT_4,17.18 ||
>>
>> *jd.18 - pratibhAsa-vazAd asti - it is by force of pratibhAsa Reflexion =
>> na asti vastu-avalokanAt - it is not from substantial appearance =
>> dIrgha-svapna: - a long dream = jagaj-jAlam - the world-net = AlAnam
>> citta-dantina: - is like a fetter to the elephant chitta.
>>
>>
>>
>>
>>
>>
>>
>> चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चित्तकम् ।
>>
>> एकाभावाद्_द्वयोर्_नाश: स च सत्य-विचारणात् ॥४।१७।१९॥
>>
>> cit-sattA_eva jagat-sattA jagat-sattA_eva cittakam |
>>
>> ekAbhAvAd_dvayor_nAza: sa ca satya-vicAraNAt ||
>>
>> 4|17|19||
>>

>> *mere Conscious.Reality *
>> *:*
>>
>> *world-reality*
>>
>> *=*
>>
>> *mere world-reality*
>>
>> *:*
>>
>> *chittaka.Affect*
>>
>> i
>>
>> V
>>
>> *and*
>>
>> *from the absence of one there's the end of a pair*
>>
>> *after inquiry into what-is-So*
>>
>> *.*

>>
>> ~sv.19 The mind is the world, the world is the mind;
>>
>> ~m.19 Existence of mind implies existence of world. Existence of world is
>> existence of mind. If one is absent, the other is destroyed. This can be
>> realized through inquiry into truth.
>>
>> ~vlm.19 The reality of the world depends upon the reality of mind, which
>> causes the world to appear as real. The loss of the one, destroys them
>> both; because neither of them can subsist without the other.
>>
>> ~vwv.1900/19. The world is indeed the actual existence of the mind. The
>> mind is only the existence of the world. By the absence of the one, there
>> is the destruction of both and that happens due to the investigation of
>> Truth. *var. Samvid, a1900, cittasattA_eva hi jagaj...
>>
>> *jd.19 - cit-sattA eva jagat-sattA - Consciousness-Suchness only is the
>> World-Suchness = jagat-sattA eva cittakam - the World-Suchness is only a
>> bit of Affect = eka-abhAvAt_dvayor_nAza: sa ca - and from the absence of
>> one there is destruction of two = satya-vicAraNAt - after inquiry into
>> what-is-So.
>>
>>
>>
>>
>>
>>
>>
>> शुद्धस्य प्रतिभासो हि सत्यो भवति चेतस: ।
>>
>> प्रमार्जनाद्_इव मणेर्_मलिनस्य_इह युक्तित: ॥४।१७।२०॥
>>
>> zuddhasya pratibhAso hi satyo bhavati cetasa: |
>>
>> pramArjanAd_iva maNer_malinasya_iha yuktita: ||
>>
>> 4|17|20
>>
>> ||
>>

>> zuddhasya prati-bhAsa: hi * - for the projection of the pure = *
>>
>> satya: bhavati cetasa: * - becomes real for chetas.Affectivity = *
>>
>> iva * - like = *
>>
>> maNe: pramArjanAt -* of a maNi Gem after cleansing = *
>>
>> malinasya - *of impurity = *
>>
>> iha yuktita: * - in this connection.... = *
>>
>> #pramArjanam - the act of rubbing off, *wiping* off suzr.; (<azru-p->,

>> the wiping away or drying of tears, weeping mbh.); causing to disappear,
>> removing kAvyAd.
>>
>> #malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.)
>> yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat.
>> &c.
>>
>> #vlm.20. The pure mind has the true notions of things, as the gem
>> polished from its dross, receives the right reflection of every thing, (or)
>> reflects the true image of every thing.
>>
>> ~sv.20 when one is realised as not true, both of them vanish!
>>
>> *mo. zrIrAmakRtasya praznasyottaram anusmarati | atra dRSTAntam Aha
>> niSkalaGka iti | niSkalaGke malarahite || MoT_4,17.20 || ... cetasa: /
>> niSkalaGke hi lagati paTe kuGkumaraJjanA ||
>>
>>
>>
>>
>>
>>
>>
>> चिरम् एक-दृDha-अभ्यासाच्_छुद्धिर्_भवति चेतस: ।
>>
>> अनाक्रान्तस्य सङ्कल्पै: प्रतिभा_उदेति चेतस: ॥४।१७।२१॥
>>
>> ciram eka-dRDha-abhyAsAc_chuddhir_bhavati cetasa: |
>>
>> anAkrAntasya saGkalpai: pratibhA_udeti cetasa: |
>>
>> 4|17|21||
>>

>> ciram *- for.long = *
>>
>> eka-dRDha-abhyAsAt * - unitary-firm=practice = *
>>
>> zuddhi: bhavati cetasa: * - purity becomes for the affectivity = *
>>
>> an-AkrAntasya * - of unsubdued = *
>>
>> saGkalpai: * - w/ conceptions = *
>>
>> pratibhA udeti cetasa: * - Projection arises for the affectivity. *

>>
>> ~m.21 By constant persevering practice mind becomes pure and clean. When
>> it is not seized by ideations and determinations, mind becomes lustrous.
>>
>> ~vlm.21. The mind is purified by its habit of fixed attention to one
>> particular object; and it is the mind undisturbed by desires, that receives
>> the true light and reflexion of things.
>>
>> ~*mo. ... anyenAnAhRtasyAnyo guNo_avazyam vivardhate / ... // Mo_4,17.21
>> // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati
>> anAkrAntasyeti | pratibhA pratibhAsa: | udeti saphalatvena prAdurbhavati ||
>> MoT_4,17.21 ||
>> ~sv.21 When the mind is purified it reflects the truth, and the unreal
>> world-appearance vanishes.
>>
>>
>>
>>
>>
>>
>>
>> सुवर्णे न स्थितिम् याति मलवत्य्_अंशुके यथा ।
>>
>> एका दृष्टि: स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥
>>
>> suvarNe na sthitim yAti malavaty_aMzuke yathA |
>> ekA dRSTi: sthitim yAti na mlAne cittake tathA ||
>>
>> 4|17|22||

>> suvarNe na sthitim yAti* – does not come to the state of gold = *
>> malavati_aMzuke yathA* – as an impure bit of ore = *
>> ekA dRSTi:* - <- Unified Vision *(subj. of both halves)* -> = *
>>
>> sthitim yAti na* – does not come to = *mlAne cittake tathA* – an impure
>> bit of Affect thus. *

>> ~m.22 An unclean robe cannot display a golden hue. Similarly an impure
>> mind cannot attain the state of pointed attention.
>>
>> ~vlm.22. As the gilding of gold or any brilliant colour, cannot stand on
>> base metal or on a piece of dirty cloth, so it is impossible for the
>> vitiated mind, to apply itself intensely to any one particular object.
>>
>> *moT. suvarNa: zobhana: zukla.Adi-varNa: | mlAne saGkalpa-rUSite
>> [contaminated] || MoT_4,17.22 ||
>> ~sv.22 The mind is purified by persistent contemplation of truth.
>>
>>
>>
>>
>>
>>
>>

>> *rAma said*
>>
>> *—*
>>
>> *.*

>>
>> प्रतिभास-आत्मनि जगत्य्_एते काल-क्रियाक्रमा: ।
>>
>> स=उदय-अस्तमया जाता: कथम् शुक्रस्य चेतस: ॥४।१७।२३॥
>>
>> pratibhAsa-Atmani jagaty_ete kAla-kriyAkramA: |
>>
>> sa=udaya-astamayA jAtA: katham zukrasya cetasa: ||
>>
>> 4|17|23||
>>

>> pratibhAsa-Atmani jagati - *in a Self-illuminative world = *
>>
>> ete kAla-kriyA-kramA: * - over the course of time = *
>>
>> sa=udaya-astamayA: *- with risings and settings = *
>>
>> jAtA: katham zukrasya cetasa: * - arisen how? for the Affection of
>> shukra the Bright? *

>>
>> ~vlm.23. Ráma asked:–Will you tell me sir, in what manner the mind of
>> Súkra, received the reflexion of the shadowy world, and its temporaneous
>> movement in itself, and how these fluctuations rose and remained in his
>> mind?
>>
>> ~sv.23 RÂMA asked: How did the succession of births, etc., arise in the
>> mind of shukra?
>>
>> *mo. pratibhAsa-Atmani jagati sphuritAnAm kAla-kriyAkramANAm
>> sa=udaya.astamayatvam na yuktam | tac ca zukra-cetasa: katham jAtam iti
>> bhAva: || MoT_4,17.24 ||
>> O, Sage, hour did a world which is luminous reflection in mind attain the
>> time-related succession of events like setting and rising?
>>
>>
>>

>> *vasiShTha said*
>>
>> *—*
>>
>> *.*

>>
>> यादृग्_जगद्_इदम् दृष्टम् शुक्रेण पितृ-शास्त्रत: ।
>>
>> तादृक्_कस्य स्थितम् चेत्_ते मयूर-अण्डे मयूरवत् ॥४।१७।२४॥
>>
>> yAdRg_jagad_idam dRSTam zukreNa pitR-zAstrata: |
>> tAdRk_kasya sthitam cet_te mayUra-aNDe mayUravat ||
>>
>> 4|17|24||
>>

>> *jd.24 - yAdRk jagat idam dRSTam* – in what way the world is this
>> perception = * zukreNa pitR-zAstrata:* - by shukra, following his father
>> & tradition = * tAdRk* – in that way = * kasya sthitam cet te * -
>> whoever is settled, they = *mayUra-aNDe mayUravat* – are like a pea.cock
>> in a pea.egg. *

>>
>> ~m. The way this world is perceived, according to ancestral scriptures,
>> the same way it is abiding in his mind. It is like a peacock in a peacock
>> egg.
>>
>> ~vlm. In the same manner as Súkra was impressed with the thoughts of the
>> world, from the lectures of his father; so did they remain in his mind, as
>> the future peacock resides in the egg.
>>
>> ~VA - as this visible world stays in mind of shukra according to his
>> father instructions, so it stays in the mind of anyone like peacock inside
>> peacock egg.
>>
>> *AS: First, I think tAdRkkasya is an original typo! It should most likely

>> be *tAdRk-tasya*. With "kk" I cannot make a meaningful break.

>>
>> *jd. moT. takes this view also, which suggests the priority of mo over
>> yv.
>>
>> I take <kasya ... cet> as = "kasyacit".
>>
>> *AS. Whatever world was perceived by zukra by following his father('s
>> advice) and traditional knowledge (=zAstra), that much stayed in his mind,
>> just as a peacock is in its egg - in other words, dormant. The AB
>> commentary suggests two sources of his perception, rather than father's
>> instruction!
>>

>> *mo.… zukreNa pitR-mAtRta: / *tAdRk tasya* sthitam citte mayUrANDe

>> mayUravat // Mo_4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat
>> dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat
>> | yathA mayUrANDe mayUra: asti | tathety artha: || MoT_4,17.25 ||

>> *jd.24 - yAdRk jagat idam dRSTam* – in what way the world is this
>> perception = * zukreNa pitR-zAstrata:* - by shukra, following his father
>> & tradition = * tAdRk* – in that way = * kasya sthitam cet te * -
>> whoever is settled, they = *mayUra-aNDe mayUravat* – are like a pea.cock
>> in a pea.egg. *

>>
>>
>>
>>
>>
>>
>>
>> स्वभाव-कोश.स्थम् इदम् तद्_अनेन क्रम-उदितम् ।
>>
>> बीजेन_अङ्कुर-पत्र-आदि-लता-पुष्प-फलम् यथा ॥४।१७।२५॥
>>
>> svabhAva-koza.stham idam tad_anena krama-uditam |
>> bIjena_aGkura-patra-Adi-latA-puSpa-phalam yathA ||
>>
>> 4|17|25||
>>

>> svabhAva-koza.stham idam - *nature-sheath-situate this [being] = *
>>
>> tad anena -* that by this = *
>>
>> krama-uditam bIjena - *progressively by the seed = *
>>
>> aGkura-patra-Adi-latA-puSpa-phalam yathA –
>>
>> *as sprout-leaf-&c-vine-flower-fruit. *

>>
>> ~m.24 This world is in a natural sheath of That (Supreme). From that it
>> emerges gradually. It is like a sprout and its fruits and flowers in a seed.
>>
>> ~vlm.25. It is also naturally situated in the embryo of the mind, of
>> every species of living being, and is gradually evolved from it, in the
>> manner of the shoots and sprouts, and leaves and flowers of trees, growing
>> out of the seed.
>>
>> *mo. … || svabhAva-kozAt svaditam … // Mo_4,17.26 // tata: anena zukreNa
>> | tat citta.stham jagat | svabhAva-kozAt citta-rUpa: ya: svabhAva: |
>> tad-rUpAt kozAt | krama-uditam sat svaditam AsvAda-viSayI.kRtam | atra
>> dRSTAntam Aha bIjena_iti || MoT_4,17.26 ||
>>
>> *jd.25 - svabhAva-koza.stham idam - nature-sheath-situate this [being] =
>> tad anena - that by this = krama-uditam bIjena - progressively by the seed
>> = aGkura-patra-Adi-latA-puSpa-phalam yathA - like
>> sprout-leaf-&c-vine-flower-fruit.
>>
>>
>>
>>
>>
>>
>>
>> जीवो यद्_वासना-बद्धस्_तद्_एव_अन्त: प्रपश्यति ।
>>
>> स्वरूपम् च_अत्र दृष्टान्तो दीर्घ-स्वप्नस्_त्व्_इदम् जगत् ॥४।१७।२६॥
>>
>> jIvo yad_vAsanA-baddhas_tad_eva_anta: prapazyati |
>>
>> svarUpam ca_atra dRSTAnto dIrgha-svapnas_tv_idam jagat ||
>>
>> 4|17|26||
>>

>> *jd.26 - jIva: - *the living jIva = *yad vAsanA-baddha: - *which is
>> bound by vAsanA.s =* tad eva - *that alone = *anta: prapazyati - *beholds
>> within = *svarUpam ca atra dRSTAnta: - *its own nature here being the
>> examplar *— or its nature here is post-perceptual = dIrgha-svapnas tv
>> idam jagat - *for a long dream is this world.*

>>
>> ~vwv.666/y4017.026a, y6063.033. The living being sees within, only that
>> wish (or mental impression) to which he is bound. It is only imagination
>> that sees ones Self thus: "This is the body".
>>
>> ~sv.26-30 VASISTHA replied: shukra had been taught by his father Bhrgu
>> concerning the succession of births, and this teaching had conditioned
>> shukra's mind which conjured up the expansion of such conditioning.
>>
>> ?Siva is bound by vAsanAs. He sees in himself everything determined by
>> those vAsanAs. The best example for this is one's own body (seen in a
>> dream). World is a long dream (of such kind)
>>
>> ~m.26. Every body sees in his mind, what its heart desires to possess, as
>> it is in the case of our prolonged dreams.
>>
>> *mo. … || nanu katham atra svapna: dRSTAnta: asti_iti | atra_Aha
>> dIrgha-svapna eva_iti | dIrghatvam ca_atra cira-pratibhAsa-vazAj jJeyam ||
>> MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ... ||
>>
>> *jd.26 - jIva: - the living jIva = yad vAsanA-baddha: - which is bound by
>> vAsanAs = tad eva - that alone = anta: prapazyati - beholds within =
>> svarUpam ca atra dRSTAnta: - its own nature here being the examplar — or
>> its nature here is post-perceptual = dIrgha-svapnas tv idam jagat - for a
>> long dream is this world.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> प्रत्येकम्_उदितो राम नूनम् संसृति-खण्डक: ।
>>
>> रात्रौ सैन्य-नर-स्वप्न-जाल.वत् स्वात्मनि स्फुट: ॥४।१७।२७॥
>>
>> pratyekam_udito rAma nUnam saMsRti-khaNDaka: |
>>
>> rAtrau sainya-nara-svapna-jAla.vat svAtmani sphuTa: ||
>>
>> 4|17|27||
>>

>> pratyekam udita: - *separately arisen = *
>>
>> o *rAma* =
>>
>> nUnam - *indeed* =
>>
>> saMsRti-khaNDaka: - *is each cyclic fragment* =
>>
>> rAtrau -* at night = *
>>
>> sainya-nara-svapna-jAla.vat - *military-man-dream-trap-like =*
>>
>> sva.Atmani sphuTa: -* in himself flashing. *

>>
>> ~m.27 In each of us, RAma, these fragments of creation arise, as at night
>> a military-man sees an ambush flashing within himself. In everyone these
>> world-fragments arise. It is like the many armies seen in one's dream.
>>
>> ~vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in
>> the mind of every body; in the same manner, as it appears in the mind in a
>> dream at night.
>>
>> ~vwv.328/27. RAma, surely a clear fragment of worldly life is born
>> severally in one's own mind like a number of dreams of men in an army of
>> eight. (The men of the army may severally see the army created by their own
>> imagination during their dream at night.
>>
>> ~moT. … || yathA sainya-sthA narA... ¶ rAtrau hi sainya-nara-svarUpam
>> svapna-jAlam pratyekam pRthag | udeti || MoT_4,17.28 || ... rAma nanu
>> saMsAraSaNDaka: ... ||
>>
>> ~sv.27-30 VASISTHA replied: shukra had been taught by his father Bhrgu
>> concerning the succession of births, and this teaching had conditioned
>> shukra's mind which conjured up the expansion of such conditioning.
>>
>>
>>
>>
>>
>>
>>

>> *rAma said*
>>
>> *—*
>>
>> *.*

>>
>> एष संसृति-खण्ड-उत्थो मिथ: स मिलति स्वयम् ।
>>
>> नो वा मिलति तन्_मे त्वम् यथावद्_वक्तुम्_अर्हसि ॥४।१७।२८॥
>>
>> eSa saMsRti-khaNDa-uttho mitha: sa milati svayam |
>> no vA milati tan_me tvam yathAvad_vaktum_arhasi ||
>>
>> 4|17|28||
>>

>> eSa saMsRti-khaNDa-utthau – *when this has arisen as a saMsAric bit = *
>>
>> mitha: sa: milati svayam * - x = *
>>
>> na-u vA milati tan me * - x = *
>>
>> tvam yathA vat arh-asi vaktum - *you accordingly should tell me. *

>>
>> ~m.28 A strong and virile mind will not unite with a polluted mind. A
>> pure metal only can mix with another pure metal.
>>
>> ~vlm.29. But the sullied mind cannot easily unite with the object of its
>> thought, as a dirty and cold piece of iron, cannot join with a pure red-hot
>> one, unless it is heated
>>
>> and purified from its dross.
>>
>> 28. Ráma said:–But tell me sir, whether the thought and the things
>> thought of, simultaneously meet themselves in the mind of the thinker; or
>> it is the mind only that thinks of the object which is never met with by it.
>>
>> 28 VA - Do these arising pieces ща creation mix between themselves or
>> they do not mix? please tell me that.
>> ~VA. Do these arising pieces ща creation mix between themselves or
>>
>> they do not mix? please tell me that.
>>
>> ~AS: The mixing discussed is between the perceptions of the world between
>> two different persons.
>> The AB commentary gives a long discussion. If the different experiences
>> cannot be interrelated, then a Guru cannot advise a disciple and thus no
>> help can be derived from someone else! On the other hand, if they are
>> interrelated then no person can achieve liberation, since he would be
>> connected to the others!
>> This is the nature of doubt and Rama is asking to resolve which is the
>> true picture, since he sees trouble either way(:-))
>>

>> *mo. eSa: saMsRti-*SaNDa*-ogha: svayam svabhAvena | mitha: anyo_'nyam |

>> yadi milati yadi vA no milati api | tvam etat yathAvat samyak | vaktum
>> arhasi samyak kathayeti yAvat || MoT_4,17.29 || ... saMsRtiSaNDaugho mitha:
>> sammilati svayam | no vApi yadi tan ...
>>
>>
>>
>>
>>
>>
>>

>> *vasiShTha said*
>>
>> *—*
>>
>> *.*

>>
>> मलिनम् हि मनो_sवीर्यम् न मिथ: श्लेषम्_अर्हति ।
>>
>> अयो_अयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥
>>
>> malinam hi mano_'vIryam na mitha: zleSam_arhati |
>> ayo_ayasi ca saMtapte zuddhe taptam tu lIyate ||
>>
>> 4|17|29||

>> *jd.29 - malinam hi manas avIryam na mitha: zleSam arhati * - x = *
>>
>> ayo_ayasi ca saMtapte zuddhe taptam tu lIyate * - x. *

>> zuddhAni citta-tattvAni - *pure chitta-elements = *
>>
>> saMmilanti * - x = *
>>
>> parasparam - *respectively = *
>>
>> eka-rUpANi toyAni - *identical waters = *
>>
>> yAnti aikyam - *go together = *
>>
>> nAvilAni hi * - x. *

>>
>> ~vwv.761/4.17.30. The pure mind-principles mutually come together.
>> Waters of the same nature (or quality of colour) become one; surely not
>> those which are turbid.
>>
>> ~m.30 Two pure mind-stuffs can mix with each other. Two similar waters
>> can mix not two of different nature/types.
>>
>> ~vlm.30. The pure mind and its pure thoughts, are readily united with one
>> another, as the pure waters mix together into one body of the same kind,
>> which the muddied water cannot do.
>>
>> ~sv.30-30 VASISTHA replied: shukra had been taught by his father Bhrgu
>> concerning the succession of births, and this teaching had conditioned
>> shukra's mind which conjured up the expansion of such conditioning.
>>
>>
>>
>>
>>
>>
>>
>> शुद्धिर्_हि चित्तस्य विवासनत्वम्
>>
>> अभूत-संवेदनम् एक-रूपम् ।
>>
>> तस्य_आशु शुद्ध्या भवति प्रबुद्धस्
>>
>> तन्मात्र-युक्त्या परसङ्गम् एति ॥४।१७।३१॥
>>
>> zuddhir_hi cittasya vivAsanatvam
>>
>> abhUta-saMvedanam eka-rUpam |
>>
>> tasya_Azu zuddhyA bhavati prabuddhas
>>
>> tanmAtra-yuktyA parasaGgam eti ||
>>
>> 4|17|31||
>>

>> *jd.31 - zuddhi: hi *- for the pure = *cittasya *- of Affection = *vi-vAsana-tvam
>> – *the clearing vAsanA conditioning = *a=bhUta-saMvedanam *- without
>> saMvedana.Cognition = *eka-rUpam - *uniForm = *tasya Azu - *of that
>> indeed = *zuddhyA - w/ *the pure = *bhavati prabuddha: - *becoming awake
>> = *tan-mAtra-yuktyA *- w/ That.measure-yoke = *para.saGgam eti - *becomes
>> *adherence -* attachment to another*.

>>
>> #parasaGga m. cleaving or adhering to (comp.) suzr.
>>
>> ~vwv.761/4.17.31. The purity of the mind is indeed desirelessness (or
>> freedom from past mental impressions) and is of a single (or unchanged)
>> nature. By the purity of that mind, one quickly becomes awakened (or
>> enlightened). By that mere means, one attains to union with the Supreme
>> Spirit.
>>
>> ~m.31 With a mind which is free of vAsanas and thus made pure, one can
>> become enlightened and be united with the Supreme.
>>
>> ~vlm.31. Want of desire constitutes the purity of the mind, which is
>> readily united with immaterial things of the same nature like itself. The
>> purity of the mind conduces to its enlightenment, and these being united in
>> one, leads it to the Supreme.
>>
>> ~sv.31 Only when the mind is totally purified of all conditioning does it
>> regain its utter purity; that pure mind experiences liberation.
>>
>> *moT. citta-zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi
>> nizcaye | abhUtasaMvedana-Atma a siddha-padArtha-saMvedana-svarUpam |
>> vivAsanatvam padArtha-viSaya-bhAvanÂkhya-saMskAra-rAhityam | ekam kevalam |
>> cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat
>> padam sthAnam | tasmAt | tasyA: zuddhe: heto: | prabudhya turyAkhyam bodham
>> prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha zleSam |
>> eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya
>> eka-upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 ||
>>

>> *jd.31 - zuddhi: hi *- for the pure = *cittasya *- of Affection = *vi-vAsana-tvam
>> – *the clearing vAsanA conditioning = *a=bhUta-saMvedanam *- without
>> saMvedana.Cognition = *eka-rUpam - *uniForm = *tasya Azu - *of that
>> indeed = *zuddhyA - w/ *the pure = *bhavati prabuddha: - *becoming awake
>> = *tan-mAtra-yuktyA *- w/ That.measure-yoke = *para.saGgam eti - *becomes
>> *adherence -* attachment to another*.
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o*ॐ*m*

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

>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *y4017_1.nv18 Worlds within worlds *
>>
>>
>>
>> v.14::nv18::2100h. -tu- *51*p/12Kwd/*91*KB// +*2*p/+0Kwd/*+8*KB ••
>>
>>
>>
>> v.14::nv18::2100h. -tu- *51*p/12Kwd/*91*KB// +*2*p/+0Kwd/*+8*KB ••
>> v.14::nv18::1300h. -tu- *49*p/12Kwd/*83*KB// +*29*p/+?Kwd/*+14*KB ••
>>
>> v.13nv18- mn 1500h +*20*p=+51p - +*8*K =69K – ah*+9!!*=+15 / al*+10*=+9C°

>> wrist recovery15 – High BUMP3
>>
>> v.11nv01 - 31 zl. – 29 pp. - 61KB = 2p/13K v.110724 – 27 pp. - 31 zl. -
>> 48KB = /2K v.110724 – 26 pp. - 31 zl. - 46KB =
>>
>> v.100312 p27 —
>>
>> v.090219 p15 - +2/.6 - A-328/27
>>

>> *v.070607 p 13 w 2917*

>>
>> --
>> You received this message because you are subscribed to the Google Groups
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>> .

[Jiva Das]

 

FM4019 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21 .z35

https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

FM.4.19 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21

सर्ग ४.१९

sarga 4.19

वसिष्ठ उवाच ।

vasiSTha uvAca |

जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva-bIjam param brahma sarvatra kham iva sthitam |

तेन जीव~उदर-जगत्य् अपि जीvo 'स्ति_अन्-एकधा ॥४।१९।०१॥

tena jIva~udara-jagati_api jIvo'sti_an-ekadhA ||4|19|01||

चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातय: ।

cit.ghana-eka.ghana_AtmatvAt_jIva.antar-jIva=jAtaya: |

कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥

kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||

य: य: नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।

ya:_ya:_nAma yathA grISme kalka-svedAt bhavet kRmi: |

यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥

yat yat dRzyam zuddha-cit.kham tat_jIva: bhavati svata: ||4|19|03||

यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma-siddhaye |

तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥

tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||

देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva-yaja:_yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥

brahma brahma-yaja:_yAnti yat a.tuccham tat Azrayet ||4|19|05||

स मुक्त:_भृगु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu-putra:_api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥

baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तत्_रूपा भवत्य् अन्या न काचन ॥४।१९।०७॥

saMvit prApnoti tat rUpA bhavati_anyA na kAcana ||4|19|07||

राम उवाच ।

जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न:_जाग्रत्-भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat_jAgrat syAt svapna:_jAgrat-bhrama: katham ||4|19|8||

वसिष्ठ* उवाच ।

स्थिर-प्रत्यय.युक्तम् यत् तj जाग्रd_इति कथ्यते ।

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate |

अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न:_जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat_jAgrat.svapnatAm eti svapna:_jAgrattvam Rcchati ||4|19|10||

जग्रत्-स्वप्न-दशाभेद:_न स्थिर.अस्थिरते विना ।

jagrat-svapna-dazAbheda:_na sthira~asthirate vinA |

सम: सदा_एव सर्वत्र समस्त:_अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

स्वप्न:_अपि स्वप्न-समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna:_api svapna-samaye sthairyAt_jAgrattvam Rcchati |

अ-स्थैर्याj जाग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥

a-sthairyAt_jAgrat eva_Aste svapna:_tAdRza-bodhata: ||4|19|12||

स्वप्न:_अपि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna:_api jAgrat.buddhi-aMza:_jAgrattvam anugacchati |

स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत्_जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat_jagrat ucyate |

क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa-bhaGgAt tu tat svapna:_yathA bhavati tat zRNu ||4|19|14||

जीव-धातुH शरीरे_अन्तर् विद्यते येन जीव्यते ।

jIva-dhAtu: zarIre_antar vidyate yena jIvyate |

तेज: वीर्यम् जीव-धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva-dhAtu: iti.Adi~abhidham aGga yat ||4|19|15||

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya:_manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव-धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna:_jIva-dhAtu: prasarpati ||4|19|16||

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित्_उदेति हि ।

tasmin prasarpati_aGgeSu sarvA saMvit_udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra~ADhyam rUpam Atmani pazyati ||4|19|18||

तत्-स्थिरत्वात् तया_एव_अथ जाग्रd_इत्य् अवगम्यते ।

tat-sthiratvAt tayA_eva_atha jAgrat_iti_avagamyate |

जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥

jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु_असौ ॥४।१९।२०॥

zAnta~AtmA tiSThati svastha:_jIva.dhAtu: tadA tu_asau ||4|19|20||

समताम् आगतै:_वातै: क्षोभ्यते न हृत्-अम्बरे ।

samatAm Agatai:_vAtai: kSobhyate na hRt-ambare |

निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥

nirvAta-sadane dIpa:_yathA_Aloka~eka-kAraka: ||4|19|21||

तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |

न च_ईक्षण.आदीny आयाति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||

जीvo 'न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

jIvo'ntar eva sphurati taila-saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥

zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||

जीव.आकारा कला का.चित् चिति: स्वच्छतया_आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA_Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

ज्ञात्वा वै_चिty उपरते साम्यम् लव-हरन् अपि ।

jJAtvA vai_citi_uparate sAmyam lava-haran api |

जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat-svapna-suSupteSu sambuddha:_turyavAn mRta: ||4|19|25||

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव-धातुH सा संवित् तtaz चित्ततया_उदिता ॥४।१९।२६॥

sa* jIva-dhAtu: sA saMvit tata: cittatayA_uditA ||4|19|26||

स्व.अन्त:संस्थ-जगj जालम् भाव.अभावै: क्रम-भ्रमै: ।

sva.anta:saMstha-jagat_jAlam bhAva~abhAvai: krama-bhramai: |

पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||

जीव-धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva-dhAtu:_yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi_aham supta* iti pazyati_Atmani khe gatim ||4|19|28||

यदा_अम्भसा प्लाव्यते 'सौ तदा वाry.आदि-सम्भ्रमम् ।

yadA_ambhasA plAvyate_asau tadA vAri.Adi-sambhramam |

अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||

यदा पित्त.आदिना_आक्रान्त:_तदा ग्रीष्म.आदि-सम्भ्रमम् ।

yadA pitta.AdinA_AkrAnta:_tadA grISma.Adi-sambhramam |

अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥

antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||

रक्त.आपूर्ण:_रक्त-वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa:_rakta-varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥

pazyati_anubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||

सेवते वासना याम् ताम् सः_अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa:_anta: pazyati nidrita: |

पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥

pavana-kSobhita:_randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

अन्.आक्रान्त.इन्द्रिय.छिद्र:_यत: क्षुब्ध:_अन्तर् एव स: ।

an.AkrAnta~indriya.chidra:_yata: kSubdho'ntar eva sa: |

संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||

सम्.आक्रान्त.इन्द्रिय.छिdro य: क्षुब्ध:_वायुना यदा ।

sam.AkrAnta-indriya-chidra:_ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रd_इति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥

paripazyati tat_jAgrat_iti_Ahu:_muni-sattamA: ||4|19|34||

इति विदितवता त्वया_अधुना_अन्त:

iti viditavatA tvayA_adhunA_anta:
प्रथित.महामतिना_इह सत्यता.आख्या ।

prathita-mahAmatinA_iha satyatA.AkhyA |
अ.सति जगति न_एव भावनीया

a.sati jagati na_eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||

॥

 

 

 

oॐm

 

 

 

 

 

FM.4.19

 

ON WAKING, DREAM, SLEEP, & THE FOURTH

 

VASISHTHA said—

 

जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva-bIjam param brahma sarvatra kham iva sthitam |

तेन जीव~उदर-जगत्य् अपि जीvo 'स्ति_अन्-एकधा ॥४।१९।०१॥

tena jIva~udara-jagati_api jIvo'sti_an-ekadhA ||4|19|01||

.

jIva-bIjam param brahma - the jIva-seed is the perfective brahman.Immensity - sarvatra kham iva sthitam – everywhere like personal kha.space situate -

tena - by That -

jIva~udara.jagati - in the Jîva-womb.world -

api.too/also the Living.Jîva - asti an-eka.dhA - is not-single.fold.

*vlm.p.1. Vasishtha continued:—Brahmâ is the seed of life and remains as empty air everywhere. Hence there are many kinds of living beings situated in the world within the womb of universal Life.

*sv.1 VASISTHA continued: The very seed for all jivas, which is the absolute Brahman, exists everywhere; and within the jivas there are countless other jivas.

*vwv.362.y4.19.1. The origin of the individual soul is the Supreme Brahman (or the Ultimate Reality) existing everywhere like the sky. Therefore, even within the world inside the individual soul, monads (or individual souls) exist variously.

*m. O Rāma, the origin and source of Siva, the Parabrahman, is everywhere. He abides as consciousness-ether. And so is the case with whatever is in the womb of Siva. There are many worlds in the womb of a Siva.

 

चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातय: ।

cit.ghana-eka.ghana_AtmatvAt_jIva.antar-jIva=jAtaya: |

कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥

kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||

.

cit.ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - from their nature as one cloud of consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः

there are varieties of Jîvas within the Jîva = kadalI-dalavat santi कदली-दलवत् सन्ति - being like the layers of a plantain = kITA iva dhara~udare कीटा इव धर-उदरे

or insects in their earthen womb.

*vwv.363.y4.19.2. Within the individual soul, (several) classes of individual souls exist like the covers of a plantain tree and like worms in the interior of the earth, on account of their permanent nature being only the Supreme Consciousness.

*m.2 Because the dense luminous seed-state of Divine consciousness (chidghana) there arise Siva within Siva, like banana stem layers and like insects in the womb of earth.

*vlm.2. All living beings composed of the dense intellect and soul, contain other living animals under one another, like the manifold crusts of the plantain tree, and the insects contained in the womb of earth. (So also the parasite plants and worms growing upon the bodies of trees and animals).

*sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

* cit.ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - from their nature as one cloud of consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः there are varieties of Jîvas within the Jîva = kadalI-dalavat santi कदली-दलवत् सन्ति - being like the layers of a plantain = kITA iva dhara~udare कीटा इव धर-उदरे

or insects in theirearthen womb.

 

य: य: नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।

ya:_ya:_nAma yathA grISme kalka-svedAt bhavet kRmi: |

यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥

yat yat dRzyam zuddha-cit.kham tat_jIva: bhavati svata: ||4|19|03||

.

ya:_ya:_nAma - whatever namely =

yathA grISme - thus in the heat =

kalka-svedAt - from sweaty scum =

bhavet kRmi: - becomes a worm =

yad yad dRzyam - whatever the perceptual =

zuddha-cit.kham - pure_cit.sky =

tajjIvo bhavati svata: - that_jIva itself becomes.

however those Living.jIvas

strive for perfection in themself,

thusever they at.once become,

according.with their Intention.

*vwv.360.y4.19.3. Whatever visible object, which is (of the nature of) the sky of pure Consciousness, exists, that becomes an individual soul by itself, as a worm, whatever by name, could be born in summer out of filth and perspiration.

*m.3 3 Whatever that Pine consciousness perceives as a phenomenon that becomes a Siva, it is like the scores of insects that are born out of sweat_in summer.

*vlm.3. The worms and insects, that grow out of the dirt and scum of earth and water in the hot season, and appear filthy to our sight; are nevertheless full of the particles of intellect, becoming to them as living beings. (Even the dirty worms, are full with the holy spirit of God).

*sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

*VA. as indeed warm juices in spring become worms and insects, so that_jiva becomes on its own visible (world), which is truly pure space of cit.

*AS: First, I think there is a typo kalpa- kalka as visible from the AB commentary. He translates kalka=mala, sveda = sweat (body emission) and interprets as internal or external places of generation.

*jd. **var. KG and VLM – kalpa. TPD has <kalka>.

*AS. In the warm season (grISme) as an insect_is born from dirt or sweat, likewise from any visible part of the world (dRzyam) in the space of pure Chit_jIvas are born. In other word, the jIva has origin in Chit but living space in the world.

 

यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma-siddhaye |

तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥

tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||

.

however

those Living.jIvas strive for perfection in themselves

thusever

they at.once become,

according.with their Intention*

.

yathA yathA yatante te jIvakA: sva.Atma-siddhaye | tathA tathA bhavanti_Azu vicitra~upAsana-kramai:

.

*jd. vicitra~upAsana-kramai: - by their various-worship-systems.

#upAsanam – sitting in service, attendance • engaging in, being intent on • #upAsanA - worship, meditation +

*moT. ... svAtma-siddhaye yathA yathA yatante vicitra~upAsanA-kramai: yatana-rUpai: nAnA-vidhair upAsanAkramai: | tathA tathA bhavanti ||4|19| MoT_4,19.4 ||4|19|

*vlm.4. According as living beings strive for their progress, so they prosper in their lives, agreeably to the various scope of their thoughts and actions.

 

देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva-yaja:_yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥

brahma brahma-yaja:_yAnti yat a.tuccham tat Azrayet ||4|19|05||

.

devAn deva-yaja:_yAnti – the God-worshippers come-to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja:_yAnti – the Brahma-worshippers come to the brahman.Immensity =

yad atuccham – what is not trifling = tad Azrayet – that should be resorted-to.

*m.5. Those who worship 'devas' (luminous Gods), become Gods. Those who worship 'yakshas' become_ayakshas'. Those who worship Brahma become Brahma. One should choose the best course (and goal).

*vlm.5. The worshippers of Gods, get to the region of Gods, and those of Yakshas meet at the place of Yakshas, and the adorers of Brahma ascend to Brahmaloka. Resort therefore to what is best and the greatest refuge.

*sv.5. They who are devoted to the Gods, reach the Gods; they who adore the demiGods, attain the demiGods. They who contemplate the absolute Brahman, become Brahman. Hence, one should resort to that which is not limited, conditioned or finite.

* devAn deva-yaja:_yAnti – the God-worshippers come-to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja:_yAnti – the Brahma-worshippers come to the brahman.Immensity = yad atuccham – what is not trifling = tad Azrayet – that should be resorted-to.

 

स मुक्त:_भृगु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu-putra:_api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥

baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||

.

sa* mukto bhRgu-putra:_api hi

for even the Free son of bhRgu

nirmalatvAt svasaMvida:

only thru his pure self-awareness

baddha: prathama-dRSTena

having been bound by his former perception — the Apsara-form —

dRzyena Azu svabhAvata: -

by the percept_innate to him. ???

*m.6. Sukra, the son of Bhrigu, is a liberated one because of his knowledge and purity. He became bound with his first look due to the very nature of perception.

*vlm.6. So the son of Bhrigu, obtained his liberation at last by the purity of his conscience; though he was enslaved of his own nature to the visibles, at his first sight of them (as of the Apsara and others).

*sv.6-7 By contemplating the form of the nymph, Sukra was bound; and when he realised the purity of his self which is infinite consciousness, he was instantly liberated.

*AB. … prathama-dRSTena -apsaro-rUpeNa zukro baddho'bhUd i.a. ||4|19|

 

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तत्_रूपा भवत्य् अन्या न काचन ॥४।१९।०७॥

saMvit prApnoti tat rUpA bhavati_anyA na kAcana ||4|19|07||

.

bhuvi - on earth -

jAtA parimlAnA bAlA yat  

prathamam pura:

saMvit.Awareness -f.-  

prApnoti tat rUpA  

bhavati_anyA na kAcana - does not become anything else.

*m.7 So long as the original knowledge does not wither due to the earthly improprieties and actions, one will retain the original form itself.

*vlm.7. The child that is born on earth with the purity of its soul at first, becomes afterwards of the same nature, as the education he gets herein, and not otherwise,

*VA. children born (and dead??) on earth, being at first of original pure consiousness, become that form which they desire?, not anything else.

*AS. Note that_jAtA parimlAnA are both fem. singular words, even though the second can be masc. plural by sandhi rules (but not_jAtA). Also, the singular form prApnoti requires that bAlA cannot be plural either! So, it must be an adjective of saMvit along with the other two. Thus, the meaning is: Whatever weak (parimlAnA) ignorant (bAlA) perception (saMvit) arises first_in the world, a similar perception is acquired later and nothing (radically different). In other words, the development_is gradual. This explains the "baddha: prathamadRzyena" in verse 6.

#mlai - #parimlai - #parimlAna -adj.-faded, withered • exhausted, gone • -n.-change of countenance by fear or grief • soil, stain. •-•> *parimlāna—emaciated SB4.8.66 • dried up SB8.7.7 • #aparimlāna—never faded_SB5.25.7.

 

RÂMA said–

 

जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न:_जाग्रत्-भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat_jAgrat syAt svapna:_jAgrat-bhrama: katham ||4|19|8||

.

the different states of waking and dream, Lord.bhagavan, please explain

:

just how is waking waking?

& how is dream a delusive Waking.state?

.

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi | katham ca jAgrat_jAgrat syAt

svapna:_jAgrat-bhrama: katham

.

*m. ... How are we conscious of the material world in the waking state? How is the illusion of wakefulness caused in dream state?

*vlm. ... what are the states of waking watchfulness, waking dream and waking delusion.

*sv. ... What constitutes the waking state, and how does dream, or delusion in the waking state, arise?

 

VASISHTHA said—

 

स्थिर-प्रत्यय.युक्तम् यत् तj जाग्रd_इति कथ्यते ।

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate |

अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

.

what comes with firm conviction

that is said to be "Waking"

what would be of infirm belief

that is described as "Dream"

.

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate | asthira-pratyayam yat syAt

tat svapna: sam.udAhRta

.

*vwv. That is described as waking which is endowed with (or accompanied by) stable experience. That is declared as dreaming which is (of the nature of) unstable experience.

*vlm. ... that wherein we have a sure reliance; and that ... in which we place no certain reliance ...

*sv. That state which endures ... and that which is transient ...

 

जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न:_जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat_jAgrat.svapnatAm eti svapna:_jAgrattvam Rcchati ||4|19|10||

.

jAgrattve kSaNa-dRSTa: - in waking-state seen instantaneously = syAt - it would be - svapna: kAlAntare sthita: - dream within Time situate - a dream set within time -   tat_jAgrat-svapnatAm eti - that waking.dream-state going.to - that goes to a waking.dream-state - svapna:_jAgrattvam Rcchati - Dream turning.imto Wakefulness

.

*vwv.305.y4.19.10. That which was seen for a moment_in the waking state might remain a dream at a different time. Such waking attains to the nature of a dream; the dream (also) tends towards the waking state.

*m.10. After a period of time even a dream can be perceived as waking state provided it displays those characteristics. That is called dream-waking state.

*vlm.10. That which is seen for a moment (as true), and as it were in the waking state, is called a dream; but_if the object_is seen at a distance of time and place, it is said to be waking dream or dreaming wakefulness.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*VA. dream seen for a moment, during dream becomes like waking, waking becomes dreamlike and dream may become like waking.

*AS: Whatever is seen only briefly in a waking state, that waking state becomes like a dream; by contrast, whatever dream stays for a long time, it becomes like a waking state. In other words, the distinction between waking state and dream state is only the relative duration.

~Mo. ... jAgrat.svapnayo: kadAcit sambhava-yuktam svapna.jAgrattvam kathayati | jAgrat lakSaNayA jAgrat.jJAna-viSayI.bhUtam vastu | cet yadi | kSaNa-dRSTa: kSaNam eva dRSTa: | syAt | arthAt tata:_naSTa: | tathA svapna: svapna.jJAna-viSayI.bhUtam vastu | kAlAntarasthita: svapnakAlAt anyasmin kAle_api sthita: | cet syAt | kadAcid dhi svapna.dRSTam api vastu prabhAte pratyakSam dRzyate | tat tadA | jAgrat_jAgrat.vastu-grAhakam jJAnam | svapnatAm eti asthira-pratyayatvAt | svapna: svapna.vastu-grAhakam jJAnam | jAgrattvam Rcchati sthira-pratyayatvAt ||

#R -cl.1.3.5. P. Rcchati, #iyarti, #RNoti, and #RNvati. (only Ved); #Ara, #ariSyati, #Arat, and #ArSIt, -to go, move, rise, tend upwards; to go towards, meet with, fall upon or into, reach...

 

जग्रत्-स्वप्न-दशाभेद:_न स्थिर.अस्थिरते विना ।

jagrat-svapna-dazAbheda:_na sthira~asthirate vinA |

सम: सदा_एव सर्वत्र समस्त:_अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

.

jAgrat-svapna-dazÂbheda:

there is no difference between the Waking and Dream states

except their stability & instability

sama: sadA eva sarvatra

what is the same always everywhere

samasta:

anubhavo'nayo:

*vwv.303.y4.19.11. There is no difference between waking and dreaming states except stability and instability. The combined (or whole) experience of these two is the same always and everywhere.

*m.11. In fact, there is not much difference between waking and dream states but for the level of durability and stability. In both the experiences are similar.

*vlm.11. The state of waking dream is again of longer or shorter duration, in both of which the visions appear the same at all places and times.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*moT. ... atra samastAnubhavam pramANatvena kathayati sama iti | anayo: jAgrat-svapnayo: | samas teSu sthito'nubhava: samastAnubhava: | sadA sarveSu kAleSu | sarvatra sarveSu dezeSu | sama: eva bhavati | sthirAsthiratAm vinA iti atra api sambandhanIyam ||4|19| MoT_4,19.11 ||4|19|

 

स्वप्न:_अपि स्वप्न-समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna:_api svapna-samaye sthairyAt_jAgrattvam Rcchati |

अ-स्थैर्याj जाग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥

a-sthairyAt_jAgrat eva_Aste svapna:_tAdRza-bodhata: ||4|19|12||

.

a dream—

though it is a dream—

from firm conviction seems to be the waking state

.

but when waking is without this stability

it is experienced as dream

.

*vwv.306.y4.19.12. Even a dream, at the time of dreaming, tends toward the waking state on account of its stability (for the time being). Waking remains only as dreaming on account of (temporary) instablility arising from such perception.

*YVPersp. The waking state is considered by us as associated with permanent convictions sthira-pratyaya; not so the dream. Dream is real when we sleep, waking when we wake; the only difference is that waking states are relatively persistent, continuous, and permanent sthira, while dreams are changeful and impermanent asthira.

*m.12 Even a dream becomes waking due to the stability during the dreaming time. If the experience is unstable even a waking state becomes a dream.

*vlm.12. Dreaming also appears as waking, as long as it lasts; but waking seems as dreaming, when the objects of its vision are not lasting.

*sv. During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

 

स्वप्न:_अपि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna:_api jAgrat.buddhi-aMza:_jAgrattvam anugacchati |

स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||

.

svapna:_api –

dreaming is just

jAgrad.buddhy-aMza: -

a bit of waking intellection

jAgrattvam anugacchati –

that follows wakefulness

svapnatA svapna-buddhyA tu –

but dreamfulness is by dream-intellection

yathA-saMvedanam sthitam –

situate acccording.with its samvedana cognition/impression. =

*vwv.307.y4.19.13. Even a dream, having as its part the impression of waking (such as stability of experience), resembles the waking state; but on account of tyhe impression of dreaming (resembles) the dream-state (due to instability). It stands according to perception.

*m.13 Even a dream can become waking in parts due to the level of firm awareness. Waking or dream depends on the level of awareness in a state.

*vlm.13. A dream which is understood as an occurrence of the waking state, is believed as waking, (as the prolonged dream of Harish chandra); but the inward consciousness of dreaming makes it a dream.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*VA. dream becomes like waking if perceived like waking, but by perception as a dream it is felt like dream.

*AS: It_is stronger than "perceived like waking". If you get a very realistic experience in a dream, then it becomes like a waking state. AB gives example of harizacandra, but a more appropriate example is that of lavaNa who experienced several years of very realistic dream in a span of couple of hours and managed to verify it as having corroborating proof of true existence (in a worldly sense, of course).

~jd. Viewers of Star Trek TNG will recall an episode where Picard experiences an entire lifetime in an induced dream. (Perhaps the lavana tale was its source.)

#vid - #saMvid - #saMvedana -n.-the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya adj. to be perceived or felt_nyAyas. • #saMvedita -adj.-(fr. Caus) made known, informed, instructed. • #saMvedya -adj.-to be known or understood or learnt; intelligible; to be communicated to (tasmin); -tA -f.-intelligibility • -tva -n.-• sensation_nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

 

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत्_जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat_jagrat ucyate |

क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa-bhaGgAt tu tat svapna:_yathA bhavati tat zRNu ||4|19|14||

…

.

however whenever something is firmly realized

soever thenever it is said.to.be

Waking

kSaNa-bhaGgAt tu - but after its momentary flash -

tat svapna: - that dream -

yathA bhavati tat - as it comes.to.be that - zRNu - (listen.up) … -

*m.14. To the extent the awareness if firm and stable, to that extent_it is called working state. If the awareness is transient and fragile, it becomes a dream. Hear about this.

*vlm.14. As long as one knows anything to be lasting before him, so long he believes himself to be waking, but no sooner is it lost to him, than he thinks himself to have been dreaming of it.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*yat tu - but whatever - yAvat - however - sthiram buddham - solidly realized - tat - thatever - tAvat - soever - jagrat ucyate - is said.to.be "Waking" -  

 

जीव-धातुH शरीरे_अन्तर् विद्यते येन जीव्यते ।

jIva-dhAtu: zarIre_antar vidyate yena jIvyate |

तेज: वीर्यम् जीव-धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva-dhAtu: iti.Adi~abhidham aGga yat ||4|19|15||

.

…

jIva-dhAtu: - … the Life.element -

zarIre - in the body - antar - within - vidyate.is known.to.be -  

yena jIvyate - whereby it is given life -

teja: vIryam jIva-dhAtu:

iti.Adi~abhidham aGga yat -  

.

there is the principle of life in the body, which causes it to live; this vital element_is an electric force, which is termed the life.

the Life*Principle within the body is known.to.be the means by which it is enlivened

.

terms like tejas.Fire or vIrya.Semen are instances of this jIva.Principle

.

* jIva.dhAtu, the #dhAtu of the Living.jIva.

in gram. it is the Root which is innate in a word group.

so >bhU, the dhAtu bhU, grows as bhava, bhAva, bhAvana &c.

 

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya:_manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव-धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna:_jIva-dhAtu: prasarpati ||4|19|16||

.

vyavahArI yadA – when as actor =

kAya: - the body =

manasA karmaNA girA –

with Mind and Works and Voice =

bhavet – comes.to.b =

tadA marut.nunna: – then wind-driven - 

jIva-dhAtu: prasarpati - the Life.element slides.along

.

*m.14. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

*vlm.16. When the body has its activity with the powers of the mind, speech and the other members of action, it is to be understood, that its vital element_is put to motion by the vital breath which it breathes.

*moT. vyavahArI yadA kAya: manasA karmaNA girA – bhavet tadA marunnunno jIva-dhAtu: prasarpati = > astu dehe ...|| yadA yasmin kAle | kAya: | manasA karmaNA sva.AzritayA kriyayA | girA ca | vyavahArI vyavahAra-yukto | bhavet | tadA sa:_jIva.dhAtu: sampanna: sampUrNa: san | prasarpati sarvasmin zarIre saMcAram karoti_ity artha: ||4|19| ... tadA sa* sampanno jIva...

*AS. marunnunno jIva-dhAtu: prasarpati - The essence of life-power is jIvadhAtu (as explained in v.15); it starts spreading around (in the body - prasarpati) being driven by (nunna) the wind (marut). - Of course here the driving wind is prANa not to be taken as just the air, but a general moving force which spreads all bodily material around.
The samAsa* marunna breaks as marutA nunnaH

##nud - #nunna- - incited, urged on • despatched, sent, ordered + #apanunna‑ - driven off • #upanunna‑ – driven near • wafted *ziz.4.68 +

##sRp - #prasRp - creep near or into, steal upon (acc), move on, break forth, spread, proceed + #prasarpatA, y7150.051 +

 

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित्_उदेति हि ।

tasmin prasarpati_aGgeSu sarvA saMvit_udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||

.

tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta_AkhyAm – produces "chittAffection" = antarlIna-jagad-bhramam – the inherent-world.delusion.

*vwv.865/17 17 When it is circulating within the parts of the body, all knowledge (or awareness) arises. The delusion of the world lurking within, on account of its having been perceived, goes forth to that called citta (the conscious base of the mind which is the storehouse of memory).

*sv.17 They flow towards their objects of perception in accordance with the deluded notions that prevail in the mind.

*VA. by this vital force advancing in organs awareness of everything arises of visible (objects) being reflected inside the consciousness, giving illusion of the world (outside)

*AS: I agree. Of course, this is a description of the dream experience.

*vlm.17. This breath circulating through out the whole body, gives it the powers of sensibility and consciousness, which have their seats in the heart and mind, wherein the erroneous conception of the world is hidden.

*m.17 When this 'Sivadhatu' (primary living substance) spreads through all the limbs, they become conscious and awareness capability emerges. Because of the perceptual ability (of this relative consciousness), there forms what is called 'chitta', the basic mental consciousness with embedded perplexity of the mutable world.

*moT. tata: kim ity Aha | — tasmin saMvin.maye jIva.dhAtau | prasarpati sati | aGgeSu sparzAt_jIvadhAtu-sparzAt | hi nizcaye | saMvit_jIva.dhAtu-spanda=bhUtA zIta~uSNa.Adi-saJcetana-rUpA saMvit | udeti prAdur bhavati | sA saMvit | antarlIna-jagad-bhramA satI | puSTatvAt_jIvadhAtu-prasarpaNena puSTatvAt | cittAkhyAm eti | nanu antarlIna-jagat-bhramatvam saMvida: katham iti cet | satyam | saMvit tAvat_jIvadhAto: utpadyate | jIvadhAtu:_ca pitR-jIva-dhAto: utthAna-samaye jagadbhrama-yukta eva uttiSThati | pitR-jIvadhAto: antarlIna-jagat-bhramatvAt | ata: saMvido'py antarlInajagadbhramatvam siddham ||4|19| ... aGgeSu sparzAt saMvid ... // Mo_4,19.15 //

#prasarp

#praiti = pra.eti

* tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta_AkhyAm – produces "chittAffection" = antarlIna-jagad-bhramam – the inherent-world.delusion.

 

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra~ADhyam rUpam Atmani pazyati ||4|19|18||

.

IkSaNa_AdiSu randhreSu

prasarantI - (awareness)

bahir.mayam

nAnA.AkAra.vikAra_ADhyam rUpam

Atmani pazyat  

.

*sv.18 This life-force perceives diverse forms within the self.

*m.18 Expanding into the outside world through eyes and such openings, this consciousness perceives form, which is full of numerous deformations and formations, within itself.

*vlm.18. The mind circulates about the outer world, through the passages of sight and other organs; and sees within itself the forms of many mutable shapes and figures.

*vwv.866/18 Spreading within the openings of the eyes and other sense-organs, (this consciousness) perceives the forms consisting of the outside world, abounding in various shapes and modifications, in the self (or mind).

 *VA. this life force sees various forms in itself, as if outside, moving out through sense organs (eyes etc). Why prasarantI with long vowel at the end?

*AS: Because it is an adjective of the fem. sing. saMvid introduced in the earlier verse.
The meaning is:
That perception (generating the dream) spreads through various doors of the body like eyes etc. and sees the external world endowed with its multiple forms.

 

तत्-स्थिरत्वात् तया_एव_अथ जाग्रd_इत्य् अवगम्यते ।

tat-sthiratvAt tayA_eva_atha jAgrat_iti_avagamyate |

जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥

jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||

.

tat-sthiratvAt – from the stability of That tayA eva atha – thereby indeed thus

jAgrat_iti – the "Waking" state avagamyate – is understood jAgrat-krama: iti – as a phase of Waking prokta: - known. suSupta_Adi-kramam – the phases of Sleep &c zRNu – hear now

.

*vwv.867/19 And it is regarded as waking on account of its stability in that manner.

*sv.19 Since this perception seems to be of an enduring nature, it is known as the waking state.

*m.19 Because of stability and durability of these formations, it becomes a state of working. This is called the waking state. Now hear about the deep sleep state and such others.

*vlm.19. As long as these forms, remain permament[~permanent] in the mind, it is called the waking state. So far have I told you about the cause of waking; now hear me expound to you the laws of sleep and dreaming.

*moT. ... tayA eva saMvidA eva | na tv anyena dehAdinA jaDena | tat nAnAkAra-vikArADhyam nijam svarUpam | sthiratvAt kam api kAlam tathaiva sthitatvAt | jAgrad ity avagamyate jJAyate | jAgrat-prakriyôpasaMhAra-pUrvam suSuptAdi-prakriyAm vaktum pratijAnIte jAgrat-krama iti ||4|19| sthira-tvAt tat tathA eva atha jAgrad ity ... ||4|19|

 

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु_असौ ॥४।१९।२०॥

zAnta~AtmA tiSThati svastha:_jIva.dhAtu: tadA tu_asau ||4|19|20||

.

when the vapus.Body is not-at-all disturbed

by mind, deed, and speech

the peaceful-self remains as Urself and it is then called the Living.Principle

.

*vwv.868/20 When the body is not distrubed by the mind, by action or by word, then that life-element remains calm and self-abiding (or at ease).

 

समताम् आगतै:_वातै: क्षोभ्यते न हृत्-अम्बरे ।

samatAm Agatai:_vAtai: kSobhyate na hRt-ambare |

निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥

nirvAta-sadane dIpa:_yathA_Aloka~eka-kAraka: ||4|19|21||

.

samatAm Agatai:_vAtai: -

w/ the vAta Airs having come into equality =

kSobhyate na hRt-ambare

do not cause disturbance in the Heart-space

nir-vAta=sadane dIpa:_yathA

as a light_in an airless place

Aloka.eka-kAraka: - light.only-cause.

gives a single undisturbed light

.

*moT. samatAm manaH-kRta-kSobhAbhAvAt samavAhitvam | Agatai:_vAtai: prANai: | asau jIva-dhAtu: hRd-antare na kSobhyate kSobha-yukto na kriyate | anena mano-nAzena prANa-rodha: prANarodhena ca manonAza: sampatsyate iti sUcitam | tatrApi keSAJcit prANarodhena manonAza: mata: | asmAkam tu samyagjJAnasAdhitena manonAzenaiva prANarodha: | sa* cet tatra sahakArI tan na doSa: | tata: sarvathA manonAza: prANarodhena | manonAzas tu madirAdiprayuktamanonAzavan nAtyantika iti matam | atra pratibhAnvitA eva pramANam ity alam bahunA | jIvadhAtu: ka iva | dIpa iva | yathA nirvAtasadane vAtai: AlokaikakAraka: dIpo na kSobhyate | tathety artha: | tadA kim sampatsyate ity | atrAha— ||4|19| MoT_4,19.19 ||4|19| ... na hRdantare / ...||

*vwv.869/21 (The life-element) is not agitated in the sky (or space) of the heart by the vital airswhich have attained evenness (samatA), as a lamp in a windless house is producing only light (without getting agitated).

*sv.21 20-21 But, when the life-force (jiva-cetana) is not thus diverted by the mind and body, it remains rooted in peace within the heart.

 

तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |

न च_ईक्षण.आदीny आयाति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||

.

tata: sarati na aGgeSu

saMvit kSubhyati tena na.u

na ca_IkSaNa.AdIni AyAti randhrANi AyAti no bahi:

.

*m.22 These airs do not move about around the limbs. Awareness and knowledge will not be disturbed by such (immobile) airs. Perceptions do not look out of the holes/sense organs. (Consciousness of life stays totally within).

*vlm.22. The vital power ceases to exert_itself in the members of the body, and to keep the consciousness awake. The senses of sight and others do not act upon their organs, nor receive the sensations from without.

*vwv.870/22 Therefore, consciousness does not flow in the parts of the body. Consequently, one (who is asleep) is not agitated. The consciousness (saMvid) neither arrives at the eyes and other openings (of the sense-organs) nor reaches outside.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

 

जीvo 'न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

jIvo'ntar eva sphurati taila-saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥

zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||

.

jIvo'ntar eva sphurati

the Living.jIva flashes within

as the awareness of oil in the sesame seed

zIta-saMvit hime iva - as the awareness of coolth in snow =

sneha-saMvit yathA ghRte - as the awareness of smoothness in ghee.

*moT.23. nanu "sattA somya tadA sampanno bhavati svamapIto bhavati" iti zrutyA ... || tadAsau kutra tiSThatIty apekSAyAm Aha— asau saMvit_jIve_anta: svadharmibhUtajIvamadhye eva | sphurati | kA iva | tailasaMvid iva tailAkArA saMvit | tailasaMvit tailam iti yAvat | yathA sA tile sphurati | tathety artha: | evam anyasmin dRSTAntadvaye_api yojyam ||  

*Dasgupta - There is within us a principle of pure consciousness, which is also the vital principle jIva-dhAtu, vitality vIrya, and body heat tejas. In the waking state jAgrat the jIva-dhAtu moves through the body, giving rise to knowledge. In deep sleep suSupta the body is not disturbed: jIva-dhAtu is still and potential like the oil in sesame seed taila-saMvid yathA tile. When jIva-dhAtu is very much disturbed, we have dream.-Dasgupta Comm

*m.23 Siva then flashes within itself like a sesame seed which holds its oil within itself. It_is like cold in dew and snow. It_is like oiliness in ghee.

*vlm.23. Life lies latent_in the inner heart, as the liquid oil resides in the sesamum seed; it lies as dormant_in the interior part, as frigidity within the frost, and fluidity in the clarified butter.

*vwv.871/23 (In that state of deep sleep), the jIva (or individualized consciousness) shines only wthin, like the principle of oil in sesamum seed, the principle of oil in sesamum seed, the principle of coldness in ice and the principle of oiliness in clarified butter.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

 

जीव.आकारा कला का.चित् चिति: स्वच्छतया_आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA_Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

.

jIva_AkArA kalA kA.cit citi: svacchatayA_Atmani

dazAm AyAti sauSuptim - comes to the deep Sleep state =

saumyavatAm vicetanAm

.

*m.24 A certain Siva-shaped consciousness gets to the state of deep sleep due to its purity and the vital airs, which are in equilibrium, being inactive.

*vlm.24. The particle of intellect taking the form of life, after being purified from its earthly impurity; mixes with the internal soul, and attains the state of sound sleep, as if lulled to insensibility by the cooling breeze.

*vwv.872/24 A certain conscious part_in the form of the individual soul, on account of its clarity (due to the absence of limiting adjuncts) attains, in itself, to the state of deep sleep which is devoid of sense-consciousness and in which the vital airs are gentle.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

*VA. at some time consciousness in the form of jiva goes within itself by purifying itself (of notions?) to the state of deep sleep, calm and devoid of self-consciousness

*AS: A certain state of mind in the shape of a jIva due to its purity goes into peaceful deep sleep free of any sensations (vicetanA). 

 

ज्ञात्वा वै_चिty उपरते साम्यम् लव-हरन् अपि ।

jJAtvA vai_citi_uparate sAmyam lava-haran api |

जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat-svapna-suSupteSu sambuddha:_turyavAn mRta: ||4|19|25||

.

jJAtvA vai_citi_uparate sAmyam lava-haran.n_api
jAgrat-svapna-suSupteSu sambuddha:_turyavAn_mRta: - .

*TPD. var. jJAtvatvacityuparate ...

*m.25 Knowing this is equivalent to ceasing of thought. Such an enlightened person is known as established in the_aturya', superconscient state, even if he is active in waking, dream and deep sleep states.

*vlm.25. One feeling the impassibility of his mind, and dealing unconcernedly with every one, and reaching to the fourth stage of consciousness, beyond the three states of waking, dreaming and sleeping, is said to be turiya or deadened in life.

*sv.25 However, that consciousness which is awake even in deep sleep and which is also the light that shines in waking and dreaming, is the transcendental consciousness, turiya.

 *VA. truly, having known in non-existence of mind?, being the same

in actions?,

awakened in waking, dream and deep sleep is called turyavan.

*AS: First a typo (in the original too) vaicityuparate - vai cituparate [sic???] Having experienced the withdrawal of the mind (from the world) and practicing equanimity even in the three states--awake, sleeping, deep sleep, if he is enlightened (sambuddhaH), he is known as in the final fourth state (turyavAn smRtaH). This is description of the final liberated state!
 

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव-धातुH सा संवित् तtaz चित्ततया_उदिता ॥४।१९।२६॥

sa* jIva-dhAtu: sA saMvit tata: cittatayA_uditA ||4|19|26||

.

suSupte saumyatAm yAtai: prAnai: samcAlyate yadA sa* jIva-dhAtu: sA saMvit tata:

cittatayA uditA – is arisen thru the Affective process.

*m.26 Attaining equilibrium in the deep sleep state, if a Sivadhatu (primary living substance) is driven by such vital airs, such one and the associated awareness will emerge as mind-stuff or basic mental consciousness.

*vlm.26. When the vital principle comes again to action, after the enjoyment of its sound sleep, either in this or the other world, (i.e. when it is restored to or reborn in life); it takes the name of the living element or the mind or self-consciousness (in the living body).

*vwv.873/26 In deep sleep, when that life-element_is caused to stir by the vital currents which have become gentle, then that consciousness is risen (or manifests itself) with the nature of the mind.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

26 *VA. when in deep sleep calmness become disturbed by vital airs,

coming to move again,

living principle, consciousness, grows as awareness

*AS: I generally agree, except saumyatAm yAtai: prANai: = by the subdued vital airs.
It_is starting to describe how one awakens from deep sleep into the dream sleep.

 

स्व.अन्त:संस्थ-जगj जालम् भाव.अभावै: क्रम-भ्रमै: ।

sva.anta:saMstha-jagat_jAlam bhAva~abhAvai: krama-bhramai: |

पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||

.

sva.anta:saMstha-jagaj-jAlam

set_in Urself the web of worlds

bhAvAbhAvai: krama-bhramai:
pazyati svAntar eva Azu

seeing soon enuf in Urself

sphAram

bIje iva drumam

like a tree in a seed

.

*m.27 And then that 'chitta' sees within itself the web of worlds, in a sequence of existing and non-existent states. It_is like tree being in a seed.

*vlm.27. This principle of life and thought, sees the multitudinous worlds situated with all their vicissitudes within itself, as the large tree and all its parts and productions, are observed to be contained within the seed. (This is the picture of life in its dreaming state).

*vwv.874/27 It quickly perceives, only within itself, the collection of the worlds situated internally, with their becomings and their absence and the delusions of a regular course, as if (perceiving) a large tree with a seed.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

 

जीव-धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva-dhAtu:_yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi_aham supta* iti pazyati_Atmani khe gatim ||4|19|28||

.

jIva-dhAtu:_yadA –

when the Living.Principle

somehow becomes somewhat disturbed by its airs

= tato'smi aham supta iti –

then

*vwv.875/28 When the life-element_is a little agitated by the vital airs, then one perceives (or experiences), "I am asleep"; when it is intensely agitated (by the vital airs), then, one perceives in oneself motion in the sky.

"I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

*m.28 If, in such a state, the living substance is perturbed a little, it experiences the thought 'I am here in a sleep state'? And it sees itself as sky space within itself.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

*jd.28 - jIva-dhAtu:_yadA - when the essential Living.jIva – the term dhAtu is well-known as the > root of a word = vAtai: kiMcit saMkSubhyate bhRzam - somehow becomes somewhat disturbed by its airs = tato'smi aham supta iti - then "I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

*vlm.28. When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self-*existence as "I am"; but the motion being accelerated, it finds itself to be flying in the air.

 

यदा_अम्भसा प्लाव्यते 'सौ तदा वाry.आदि-सम्भ्रमम् ।

yadA_ambhasA plAvyate_asau tadA vAri.Adi-sambhramam |

अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||

.

yadA ambhasA plAvyate_asau –

when it is submerged in water = tadA vAryAdi-sambhramam –

then there is the delusion of liquidity = antar eva anubhavati –

it is experienced only within = sva_Amodam kusumam yathA –

like a flower and its own aroma.

*vlm.29. When it is immerged in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance.

*vwv.876/29 When that (life-element) is bathed by water (or the liquid-element), then one experiences the delusion of water and the like only internally (during a dream), as a flower (experiencing) its own fragrance.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

*jd.29 - yadA ambhasA plAvyate_asau - when it is submerged in water = tadA vAryAdi-sambhramam - then there is the delusion of liquidity = antar eva anubhavati - it is experienced only within = sva_Amodam kusumam yathA - like a flower and its own aroma.

 

यदा पित्त.आदिना_आक्रान्त:_तदा ग्रीष्म.आदि-सम्भ्रमम् ।

yadA pitta.AdinA_AkrAnta:_tadA grISma.Adi-sambhramam |

अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥

antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||

.

yadA pitta_AdinA AkrAnta: -

when overrun with pitta, the bilious humor,

tadA grISma_Adi-sambhramam –

then there is the delusion of heat, - and similarly for the other Humors = antar eva anubhavati sphAram –

tho interior, it is experienced in extension = bahir iva akhilam –

as if it were entirely outside

.

*vwv.877/30 When (that life-element) is seized by the bile and the like, then, one experiences the delusion of the hot season and the like only internally (in a dream), as if it were outside entirely and abundantly.

*m.30 When these veins and arteries are full of blood, one sees time and space outside of oneself and gets immersed in the outside.

vlm.30. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

*jd.30 - yadA pitta_AdinA AkrAnta: - when overrun with pitta, the bilious humor,

tadA grISma_Adi-sambhramam - then there is the delusion of heat, - and similarly for the other Humors = antar eva anubhavati sphAram - though interior, it is experienced in extension = bahir iva akhilam - as if it were entirely outside.

 

रक्त.आपूर्ण:_रक्त-वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa:_rakta-varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥

pazyati_anubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||

.

rakta_ApUrNa: blood-full rakta-varNAn dezAn kAlAn blood-color places and times

bahir yathA as outside pazyati it sees anubhava_AtmatvAt through the nature of its self-experience tatra eva ca nimajjati there is is quite immersed

.

*vwv.878/31 One perceives places red in color and periods of time with a red outward appearance (when the life-element) is filled with blood, as (one perceives it) outside. He also merges there itself on account of its experiential nature.

*moT. yadA raktApUrNa:_raktapUrita: | syAt | tadA bahi: raktavarNAn dezakAlAn pazyati | na kevalam pazyati | tatraiva ca nimajjati ||4|19| ... dezakAlAn ...

*vlm.4.19.31. When it is full of blood, it perceives a fiery redness in itself, like that of a rubicund rock, or as the crimson red of the setting sun in the sky.

 

सेवते वासना याम् ताम् सः_अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa:_anta: pazyati nidrita: |

पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥

pavana-kSobhita:_randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

.

whatever vAsanA may be

concerned, that is just what one knows.

the agitated airs appear

to be, become as-if outside,

through orifices like the eyes.

sevate vAsanA yAm tAm

whatever a vAsanA is associated.with

sa:_anta: pazyati

that within sees/knows

nidrita: pavana-kSobhita:

sleeping pavana Air-shaken

yathA bahir

as outside

randhra-i: aKsa* Adibhi:

w/ orifices like the eyes &c

*m.4.19.32 Without being seized by the sense organs, if the Sivadhatu gets ruffled within the body, then the awareness that is experienced is called a dream (state).

*vlm.4.19.32. Whatever one desires to have, he sees the same in himself in his sleep; and this is by the force of his inward wind acting upon his mind, as upon his outward organs.

*vwv.879/32 Whatever desire one pursues, he perceives that asleep internally, agitated by the vital airs, as (one perceives) externally by the openings of the organs of sense.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

 

अन्.आक्रान्त.इन्द्रिय.छिद्र:_यत: क्षुब्ध:_अन्तर् एव स: ।

an.AkrAnta~indriya.chidra:_yata: kSubdho'ntar eva sa: |

संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||

.

anAkrAnta-indriya-chidra: - unoccupied sense-windows =

yata: - whence =

kSubdho'ntar eva sa: - disturbed within only he is =

w/ saMvit.Awareness =

anubhavati Azu - quickly becomes =

sa: svapne iti kathyate – he is said to be in "Sleep".

*vlm.33. When the organs are not besieged by external objects, which disturb the inward senses of the mind; it_indulges itself in the reflexion of many things, which is called its dreaming state.

*vwv.880/33 That person whose openings of the senses are not taken possession of, since he is agitated only within, quickly experiences (his objects of desire) through this (mental) consciousness. That is described as a dream.

*sv.33 At this time the external sense-organs do not function, but the inner senses function and there is perception within oneself. This is the dream state.

##chid - #chidra -n.- (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening, {vagina} •‑• #nizchidra ‑ nir-chidra - having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046

##svap - #svapna: - A dream, dreaming • स्वप्नेन्द्रजाल‑ svapna-indrajAla-sadRza: ‑सदृशः खलु khalu jIva.loka: जीवलोकः ŚAnti.2.2 • स्वप्नो_ नु svapna:_nu bhAyA nu भाया नु mati-bhramo nu मतिभ्रमो नु Ś.6.1 • VR.1.6. • Sloth, indolence, sleepiness • Ms.9.13 • 12.33. • The state of ignorance (?) • भावाद्वैतं bhAva~advaitam kriyA-advaitam क्रियाद्वैतं तथात्मनः tathA_Atmana: । vartayan वर्तयन् svAnubhUtyA_iha स्वानुभूत्येह त्रीन् strIn svapnAn स्वप्नान् धुनुते dhRnute muni: मुनिः ॥४।१९। bhAg.7.15.62. •• yathA ekasyAM su-nidrAyAM - as in the one deep nidrA.Sleep - suSupta-svapnakau sthitau - both dreamless Sleep and Dream are situate - tathA ete sarga-samhAra=bhAsau - so the projections of creation and destruction - brahmaNi samsthite - are inherent_in the brahmAn. y7186.084 • Comp. - sv. *antikam -अन्तिकम् consciousness in dream. • sv. avasthA -अवस्था a state of dreaming. • sv.-tandritA -तन्द्रिता languor produced by drowsiness. • sv.-doSa: -दोषः involuntary seminal discharge ["wet dream", others are voluntary but unplanned]. • sv.-sRSTi: -सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping • suSuptam – Sleep as a dream - svapna-vad - bhAti – appears = bhAti – appears brahmA likewise – brahmaIva – as his creation sarga-vat y3012.002 • (svapnam >dRz, "to see a vision, dream") - a-draSTRkam ca_anubhavam anidram svapna-darzanam y4001.003, "in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names "- ramaNa. #atisvapna: - excessive sleep • -n.- excessive tendency to dreaming • sv.-darzanam - what is perceived in dream • #adraSTRkam ca anubhavam anidram svapna-darzanam, y4001.003 • dream-vision, vision in a dream. - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 -

#bhU - #bhAva - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 –

 

सम्.आक्रान्त.इन्द्रिय.छिdro य: क्षुब्ध:_वायुना यदा ।

sam.AkrAnta-indriya-chidra:_ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रd_इति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥

paripazyati tat_jAgrat_iti_Ahu:_muni-sattamA: ||4|19|34||

.

samAkrAnta-indriya-chidra:_ya: … what occupying a sense-organ =

kSubdha: vAyunA yadA – is disturbed by an Air = paripazyati – perceives =

tajjAgrad ity Ahur muni-sattamA: - that is called "Waking" by the best of munis

.

*m.34 O Rāma, I have now clarified to you about all the states. We, who are intelligent, should not give credence to the unreal world. If given, such thoughts we shall be open to the guilt of entertaining deadly and false feelings.

*vlm.34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (vAyu), to their sight and perception, it is called the state of waking.

*sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

 

इति विदितवता त्वया_अधुना_अन्त:

iti viditavatA tvayA_adhunA_anta:
प्रथित.महामतिना_इह सत्यता.आख्या ।

prathita-mahAmatinA_iha satyatA.AkhyA |
अ.सति जगति न_एव भावनीया

a.sati jagati na_eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||

.

iti viditavatA tvayA

so thru your knowing this much = adhunA –

from now on / within - anta: = prathita-mahAmatinA –

with intent great Mind = iha satyatA.AkhyA –

here it is satya.tA –

the state of being.So, reality = a.sati jagati –

in the unreal world = na_eva bhAvanIyA –

not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA –

one who is death-destruction-Doomsday-evil-feeling.

*vlm.35. Now O great-minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction.

*sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

*VA. this is being told for your understanding, o great-minded, here is no more truth in words.

in non-existing world not even conceived notions of death, destruction, end, mistake or existence.

*AS: You, having known all this and thus having a great understanding firmly established in your mind, should never ever in your mind hold the declaration of truth about the world which leads to the faulty notions of death (mRti spiritual demise) bodily harm (hati worldly harm) destruction (saMhRti harm due to natural or out worldly causes).

#prath - #prathita‑ - spread, extended, increased • divulged, displayed, published, known, celebrated • cast, thrown • intent upon, engaged in. - y2016.014

#hR - #hRti - #saMhRti ‑f.- Doomsday *pur. • conclusion, end *KSS.

* iti viditavatA tvayA - so thru your knowing this much = adhunA – from now on / within - anta: = prathita-mahAmatinA - with intent great Mind = iha satyatA.AkhyA – here it is satya.tA – the state of being.So, reality = a.sati jagati – in the unreal world = na_eva bhAvanIyA – not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA – one who is death-destruction-Doomsday-evil-feeling.

 

 

.

oॐm

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4020 MIND AND BODY 1.NV22 .z9

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FM.4.1-FM.4.29

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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 

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On Fri, Nov 20, 2020 at 8:29 PM Jiva Das <das....@gmail.com> wrote:

 

FM4018 SEER AND SEEN 1.NV19-20 .z70

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FM.4.1-FM.4.29

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FM.4.18 SEER AND SEEN 1.NV19-20 .z70

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सर्ग ४.१८

sarga 4.18

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtmana: |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti-pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva-jAtasya suSuptatvAt anantaram ||4|18|2||

प्रवृत्ति.भाजः_ये जीवाः ते तन्.मात्र.प्रदर्शिनः ।

pravRtti-bhAja:_ye jIvAs te tat.mAtra-pradarzina: |

तन्.मात्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

tat.mAtra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtraikya-praNAlena citrA: sarga-jalAzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca_abhita: ||4|18|4||

के.चित् पृथक्.स्थिति.गताः पृथg एव लयम् गताः ।

ke.cit pRthak.sthiti-gatA: pRthak_eva layam gatA: |

के.चित् मिथः सम्मिलिता जगd.गुञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat-guJjA sthita.akSatA ||4|18|5||

जगत्_गुञ्जा.सहस्राणि यत्र_असंख्याny अsAv अणौ ।

jagat guJja asahasrANi yatra asaMkhyAni_aNau_aNau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a-paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanenaitA* ghanatAm sam.upAgatA: |

यdयद् यत्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat-yat yatra yathArUDham tat-tat pazyati netarat ||4|18|7||

वर्तमानम् मnoराज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृttir मनso ज्ञेया तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva-paramparA ||4|18|8||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha-bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभाvasतु विस्मृतिः ॥४।१८।९॥

deha-sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

देहत्व.परि.रूढत्वाच् चित्.हेम्ना विस्मृत.आत्मना ।

dehatva-pari.rUDhatvAt_cit.hemnA vismRta_AtmanA |

मिथ्या.अनुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA-anubhUtA_avidyA tu zuddhA kaTakatA-mitA ||4|18|10||

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar-Azrayam ||4|18|11||

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva-rAzInAm Atma.avasthA-trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti-Akhyam atra deha: na kAraNam ||4|18|12||

एवम् आत्मनि जीवत्वे सty अवस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sati_avasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca.ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit-kalApadam AsAdya suSupta.anya-pada-sthitam |

बुद्धः निवर्तते जीvo मूढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

द्वयोः एक.स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka-svarUpA_eva sva.sauhArda-nidarzanAt |

अज्ञः सुषुpto 'सम्बुddho जीवः kazचित् स सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupta:_a-sambuddha:_jIva: kazcit sa* sarga.bhAk ||4|18|15||

सर्व.गत्वाच् चितः kazचित् पर.सर्गेण नीयते ।

sarva.gatvAt_cita: kazcit para-sargeNa nIyate |

सर्गे सर्गे पृथg.रूपम् सन्ति सर्ग.अन्तराNy अपि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarANi_api ||4|18|16||

तेष्व् अpy अन्तस्थ.सर्ग.ओघाः कदली.दल.पीठवत् ।

teSu_api_antastha-sarga.oghA: kadalI-dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra-pIvara-vRttimat ||4|18|17||

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDapa: |

कदल्याम् अन्यता न_अस्ति यथा पत्र.शतेष्व् अपि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra-zateSu_api ||4|18|18||
ब्रह्म-तत्त्वे 'न्यता न_अस्ति तथा सर्ग.शतेष्व् अपि ।

brahma-tattve_anyatA nAsti tathA sarga-zateSu_api |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

तथा ब्रह्म मno भूत्वा बोधाd ब्रह्म परम् भवेत् ।

tathA brahma mana: bhUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||4|18|20||

ब्रह्म.कारणकः_जीवः_जगd.रूपेण जृम्भते ।

brahma-kAraNaka: jIva: jagat-rUpeNa jRmbhate |

रसस्य कारणम् किम् स्याd इति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

ब्रह्मणः कारणम् किम् स्याd इति वक्तुम् न युज्यते ।

brahmaNa: kAraNam kim syAt iti vaktum na yujyate |

स्वभावः_निर्विशेषत्वात् परः_वक्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

न_अकारणे कारण.आदि परे वstv.आदि.कारणे ।

na_akAraNe kAraNa.Adi pare vastu.Adi-kAraNe |

विचारणीयः सारः_हि किम् असार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra-vicAraNai: ||4|18|23||

बीजम् जहd.बीज.वपुः फली.भूतम् विलोक्यते ।

bIjam jahat.bIja-vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजहn..निज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||

बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।

bIjasya_AkRtimat sarvam tena_an-AkRtimat-padam |

न युज्यते समी.कर्तुम् तस्माn_न_अस्ति_उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmAt na_asti_upamA zive ||4|18|25||
स्वम् एव जायते स्व.आभम् न च तj जायते 'न्य.दृक् ।

svam eva jAyate sva.Abham na ca tat jAyate_anya.dRk |

अto न जातम् न_अजातम् विद्धि ब्रह्म नbho जगत् ॥४।१८।२६॥

ata:_na jAtam na_ajAtam viddhi brahma nabha:_jagat ||4|18|26||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च_आक्रान्त.संवित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca_AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||4|18|27||

मृग.तृष्णा.जल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का_इव.असौ मृग.तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||4|18|28||

आकाश.विशदो द्रष्टा सर्व.अGgo अपि न पश्यति ।

AkAza-vizada:_draSTA sarva.aGga:_api na pazyati |

नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva_AtmAnam dRzI.bhUtam aho bhrama: ||4|18|29||

आकाश.विशदो द्रष्टा सर्व.अGgo अपि न पश्यति ।

AkAza-vizada:_draSTA sarva.aGga:_api na pazyati |

तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva_AtmAnam dRzI.bhUtam ivAbhrama: ||4|18|30||

आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

AkAza-vizadam brahma yatnena_api na labhyate |

दृश्ये दृश्यतया दृष्टे tv अस्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe tu_asya lAbha: su.dUrata: ||4|18|31||

तादृg.भाव.स्वरूपेण विना यत्र न दृश्यते ।

tAdRk.bhAva-svarUpeNa vinA yatra na dRzyate |

तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tatra_api dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा_एव सम्भवत्य् एko न.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

draSTA_eva sambhavati_eka:_na.tu dRzyam iha_asti hi ||4|18|33||

द्रष्टा सर्व.आत्मko दृश्ये स्थिtaz चेत् का_एव द्रष्टृता ।

draSTA sarva.Atmaka:_dRzye sthita: cet kA_eva draSTRtA |

सर्व.शक्तिमता राज्ञा यद् यत् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

तत् तथा_अनुभवति_आशु स एव_उदेति तत् तथा ।

tat tathA_anubhavati_Azu sa* eva_udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura-sa.ullAsa: khaNDa:_bhavati bhAsura: ||4|18|35||

रसताम् अजहc च_एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajahat_ca_eva phala-puSpa-latA.unnata: |

चित्.उल्लाsas तथा जीvo भूyo भवति देहकः ॥४।१८।३६॥

cit-ullAsa:_tathA jIva:_bhUya:_bhavati dehaka: ||4|18|36||

चिन्.मात्रताम् ताम् अजहd एव दर्शन.दृG=मयम् ।

cit.mAtratAm tAm ajahat_eva darzana-dRk=mayam |

अन्तःस्व.अनुभvaz च_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhava:_ca_eva jagat-svapnam prapazyati ||4|18|37||

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।

ahamtA.Adi-rase bhaume khaNDakatvam iva_Atmani |

नाना.खण्ड.सहस्र.ओghair अद्वितीyair निज.आत्मनः ॥४।१८।३८॥

nAnA-khaNDa-sahasra.oghai: advitIyai: nijAtmana: ||4|18|38||

यथा_उदेति रसः_भौmaz चित् तथा_उदेty असम्भ्रमम् ।

yathA_udeti rasa:_bhauma: cit tathA_udeti_a-sambhramam |

चिd.रस.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥

cit.rasa.ullAsa-vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||

दृश्य.शाखा.शत.आढ्यानाम् इह न_अnto 'वगम्यते ।

dRzya-zAkhA-zatADhyAnAm iha nAnta:_avagamyate |

खण्डः प्रत्येकम् एव_अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

<span

[Jiva Das]

 

FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31

https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

 

 

 

 

 

oॐm

 

 

 

FM.4.17

 

WORLDS WITHIN WORLDS

 

RÂMA said–

 

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu.putrasya pratibhAsa.anubhUtita: |

यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥

yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
.

Lord.bhagavan pratibhAsa.anubhUti.tas – out of the projected experience

bhRgu.putrasya – of the son of the fiery.bhRgu yathA eSA – thus this

sa.phalA jAtA – with.fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

?

The luminous experiences of the son of Bhrgu gave rise

to their effect. Why does this not happen likewise for others?

*m.1 O Bhagawan, the luminous ideations of Sukra, the son of Bhrigu, became fruitful. Why does it not happen to others?

*sv.1 RÂMA asked: Holy sir, why does not the wish of others materialise as the wish of Sukra materialised in his ascent to heaven, etc. ?

*vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not attended with equal result, with that of the son of Bhrigu; (though one is given to the like reveries as the other).

.

* Lord.bhagavan pratibhAsa.anubhUti.tas – out of the projected experience bhRgu.putrasya – of the son of the fiery.bhRgu yathA eSA – thus this sa.phalA jAtA – with.fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

 

VASISHTHA said—

 

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati:_bhArgavasya na_anya.janma.kalaGkitA ||4|17|2||

.

O Râma, the body of zukra was born of the pure (race of) Bhrigu and was not polluted by any other births.

iyam prathamam utpannA sA tanur brahmaNa: padAt*zuddhA jati: bhArgavasya na anya.janma.kalaGkitA

.

*vlm.2. Vasishtha replied:–The reason is, that the body of Sukra issued at first from the will of Brahma, and was born of the pure family of Bhrigu, without being vitiated by any other birth; (either prior to it or of a lower kind).

*sv.2 VASISTHA replied: Sukra's mind was pure, since that was his first embodiment; that mind was not loaded with the impurities of other previous embodiments.

*Mo. zrIvasiSTho 'trottaram kathayati | idamprathamam tatpUrvam | yata:_bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA nAnAyonipratibhAnaviSayA | buddhi: |  zuddhA pUrvajanmavAsanAnicayAkaluSitA | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa: na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||

 

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |

तत् सत्यम् उच्यते सा_एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA_eSA vimalA cit_udAhRtA ||4|17|3||

.

sarvaiSaNAnAm saMzAntau – zuddhacittasya yA sthiti: – tat satyam ucyate saiSA – vimalA cit_udAhRtA

.

*Mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati | cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam ucyate | sA eva vimalA cit_vimalA mati: |  udAhRtA | kim ca iyam eva zuddhA mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati | idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti vizeSa: || MoT_4,17.3 ||  ... | tat sattvam ucyate ...< Comm

*vlm.3. The purity of mind which follows upon subsidence of desires, is called its coolness, and the same is known as the unsullied state of the soul. (Nirmalátmá).

*vlm.p.3 The purity of mind which follows upon decreasing desires, is called its coolness, and the same is known as the stainless state of the soul.

sv.3 That mind is pure in which all cravings are in a state of quiescence.

The state of mind in which all kinds of desires are completely subsided, is called ‘Satyam' the true state. Such state is called pure consciousness.

 

मनोनिर्मल.सत्त्व.आत्म यd भावयति यादृशम् ।

mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |

तत् तथा_आशु भवty एव यथा.आवto भवेत् पयः ॥४।१७।४॥

tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet paya: ||4|17|4||

.

mana:nirmala.sattva.Atma . the immaculate Mind sattva.Atma

yat bhAvayati . which is made.to.become yAdRzam . in which way

tat . that.one . tathAzu bhavati eva . soon becomes thus

yathA.Avarta:_ bhavet paya: . as water becomes a whirlpool

.

*vlm.p.4 Whatever the man of a pure and contrite spirit thinks in his mind, the same comes to take place immediately, like the turning of seawater turns into an eddy.

*sv.4 Whatever that pure mind wishes, that materialises.

*Mo. vizeSaNenoktvA sAmAnyena kathayati . mano nirmalasattvAtma... / … yathAvarto arNave ambhasa: // Mo. 4,17.4 // nirmalasattvAtma pUrvazlokokta.nirmalasattvasvarUpam | mana: | yat yAdRzam yena prakAreNa yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat_vastu | Azu tathA tena prakAreNa yuktam | bhavati | tat_vastu ka iva | Avarta: iva | yathA arNave sthita: ambhasa: Avarta: sadya: anyaprakArayukto bhavati | tathety artha: || MoT_4,17.4 ||

यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu.sutasya_eva vibhrama: protthita: svayam |

प्रत्येकम् अpy एवम् एव दृष्टाnto 'त्र भृगोः सुतः ॥४।१७।५॥

pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

.

yathA bhRgu.sutasya eva . as of the son of bhRgu the Fiery too =

vibhrama: protthita: svayam . confusion sprung spontaneously =
pratyekam apy evam eva . in others too so indeed =

dRSTAnta: atra bhRgo: suta: . the example here of the son of bhRgu =

.

*m.5 Just as the illusions woven by Bhrigu's son, these deformations and such designs occur in every person. The example for this is Sukra.

*vlm.p.5 As the errors of various wanderings occurred to the mind of zukra, so it_is with everybody, as bhRgu’s son is an example.

*vlm.5. As the errors of various wanderings, occured to the mind of Sukra; so it_is with every body (from his observation of the world), as it_is instanced in the case of Bhrigu's son.

*sv.5 What happened in this respect to Sukra is possible for everyone else.

*MoT ... ¶ anena vRttAntena siddham svamanISitam kathayati — ...sutasyaiSa vibhrama: prodita: svayam ... // Mo. 4,17.5 // yathA bhRgusutasya eSa: samanantarokta: | vibhrama: nAnAyonipratibhAsarUpo vibhrama: | svayam svabhAvena | prodita: prAdurbhUta: | evam eva tathaiva | pratyekam pratipuruSam | udeti | sarve eva svamana:pratibhAsarUpam eva jagat pazyantIti bhAva: | asyArthasya dRDhIkaraNArtham punar api zukrasya dRSTAntatvam kathayati dRSTAnto Htreti ||MoT_4,17.5||> Comm

* yathA bhRgu.sutasya eva . as of the son of bhRgu the Fiery too = vibhrama: protthita: svayam . confusion sprung spontaneously = pratyekam apy evam eva . in others too so indeed = dRSTAnta: atra bhRgo: suta: . the example here of the son of bhRgu =

 

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha.aGkura.patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खNDAs तथा_एव हि ॥४।१७।०६॥

sarveSAm bhUta.saGghAnAm bhrama.khaNDA:_tathA_eva hi ||4|17|06||

.

the seed leads to the shoot and leaf and tree;–and we hold the wonder

of all the vast_variety of things in their various states

. 

bIja.stha.aGkura.patra_Adi – seed.within.shoot.leaf.&c

yathA svam camat.kurute – as one experiences wonder in oneself

sarveSAm bhUta.saGghA.nAm – of all being.groups

bhrama.khaNDa: – errancy.states tathA eva hi – just so also

.

*vlm.6. As the serum contained in the seed, developes itself in the shoots and leaves; so the mind evolves in all the forms which are contained therein.

*sv.6 The world exists in each jiva in a seed state and becomes manifest like the tree sprouting from the seed.

*MoT. bIjastha.aGkura.patra_Adi svam camat.kurute yathA | sarveSAm bhUta.saGghAnAm – bhrama.khaNDa: tathA eva hi = > brahmakhaNDA bhrAnti.kRta.dvaita.vibhAgA: | | etad eva nAnA.dRSTAntai: sugamam karoti | yathA bIjasya svam na tv anya.bIja.sAdhAraNam | aGkura.pattrAdi | camat.kurute ucchUnatA.rUpam Anandam karoti | hi nizcaye | sarveSAm bhUta.saGghAnAm bhUta.samUhAnAm | sva: ananya.sAdhAraNa:_bhrama.SaNDa: jagad.rUpa:_bhrama.SaNDa: | tathaiva camat.kurute nAnAsvAdasaukhyam karoti | sAdhAraNatvena bhAsamAno 'py ayam saMsAra: pratyekam bhinna eveti bhAva: ||MoT_4,17.6 || bIjasyAGkurapattrAdi ... bhramaSaNDas ... } ||

*bIja.stha.aGkura.patra_Adi – seed.within.shoot.leaf.&c yathA svam camat.kurute– as one experiences wonder in oneself sarveSAm bhUta.saGghA.nAm – of all being.groups bhrama.khaNDa: – errancy.states tathA eva hi – just so also

 

यd इदम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।

yat_idam dRzyate vizvam evam eva_akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥

pratyekam uditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||

.

Whatever is known.to.be the universe and so too this entire world . pratyekamuditam . separately arisen . mithyA . falsely/in.vain.  mithyA_eva_astam upaiti ca . and falsely too comes to setting

.

yat_idam dRzyate vizvam . whatever this is see/known as universe . evam eva_akhilam jagat  . so indeed the entire world . pratyekamuditam . separately arisen . mithyA . falsely/in.vain.  mithyA_eva_astam upaiti ca . and falsely too comes to setting

.

*vlm.7. Whatever forms of things are seen to exist_in this world, are all false appearances; and so are their disappearances also, (mere creations of the mind).

*sv.7 The world is thus falsely fancied by each individual.

*Mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye | evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt | satya.bhUta.udaya.astamaya.viSayatvAyogAd iti bhAva: ||MoT_4,17.7 ||

 

न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।

na_astam eti na ca_udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया.मुग्धा_इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA.mugdhA_iva parijRmbhate ||4|17|8||

.

na_astam eti na ca_udeti jagat kimcana kasyacit | bhrAnti.mAtram idam mAyA.mugdhA_iva parijRmbhate

.

= nAstam eti na.ca udeti jagat kimcana kasyacit | bhrAnti.mAtram idam mAyA.mugdhA iva parijRmbhate = > paramArthadRzA ... ¶ idam jagat | mAyA mAyArUpam ||  MoT_4,17.8 || ... mAyA mudhaiva parijRmbhate < Comm

nAstam eti –

na.ca udeti – nor arises

jagat kimcana kasyacit –

idam bhrAnti.mAtram– this is errancy.only

mAyA.mugdhA iva –

parijRmbhate

This world is neither born nor will disappear even by a remote chance. It_is all perplexity which swells with a yawn like a self.conceited artless woman.

8. Nothing appears or disappears to any one in this world, but

error and aerial phantasms; that show themselves to those that

are bewitched by this magic scene of the world.

*sv.8 The world neither arises nor sets; all this is nothing but the fancy of the deluded mind.

 

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra.khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

.

yathA sampratibhAsa.stha: – svayam saMsAra.khaNDaka: – tathA teSAm sahasrANi – thus of them thousands mithyA dRSTAni santi hi

.

*Mo. yathA asmatpratibhAsastha: sa: ayam sarva.indriya.atIta.cinmAtra.rUpatva.inendriya.atIto 'pi san idantayA sphurita: saMsAraSaNDa: asti | tathA teSAm saMsAraSaNDAnAm | sahasrANi santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho HdRSTAnIti | mitha: anyoHnyam | adRSTAni darzanaviSayatAm na nItAni || MoT_4,17.9 || yathAsmatpratibhAsastha: so'yam ... mitho 'dRSTAni …

*m.9. The way we see the world and its aspects, in the same way it appears to the falsified perceptions of millions of others.

*vlm.9. As it_is our notion of this part of the world, which presents its form to our view; so the appearance of thousands of such worlds in the mind, is mere ideal; and as false as the show of a magic.lantern.

*sv.9 Within each one there is a fancy world.

 

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna.saMkalpa.nagara.vyavahArA: parasparam |

पृथg यथा न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA_ete saMsRti.bhramA: | |4|17|10||

.

Dream.concept.city.vyavahArA:

parasparam

pRthag

yathA na dRzyante

as they are not see/known

thus they are saMsAric delusions

.

*m.10 Just as one cannot see the cities.in.dream of another person, these world.perplexities are not mutually visible.

*vlm.10. As the sights in our dream, and the images of our imagination, are never apart from our minds; and as they cannot show themselves to the view of others; such is our erroneous conception of the world (confined within ourselves).

*sv.10.11 Even as one's dreams are unknown to others, one's world is unknown to others.

*mo. yathA_anyasya svapna.Adi anya: na_anubhavati tathA_anyasya saMsAram anya: na_anubhavati_iti piNDa.artha: | nanu katham sargAnAm prati.puruSam bheda: iti cet | na | ekasmin_eva vastuni puruSa.bhedena heyatva.upAdeyatva=darzanAt ||4|17|

 

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara.vRndAni nabha:saMkalpa.rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||

.

evam nagara.vRndAni so multitudes of cities

nabhas.saMkalpa.rUpiNi Sky.conceptual forms santi being

tAni na dRzyante those are not see/known

mithyAjJAna.dRzam vinA with knowledge of their falsity

.

*sv.11.11 Even as one's dreams are unknown to others, one's world is unknown to others.

*m.11 Thus the multitudes of cities which are like mental conceptions do not appear to be unreal or illusory unless one has knowledge of reality.

*vlm.11. So are all places and things but_imaginary ideas, and show themselves as real objects, to the purblind sight of the ignorant only.

*Mo. ... nabha:saMkalpa.rUpiNAm / … mitho jJAna.dRzam vinA // Mo. 4,17.11 // upasaMhAram karoti evam nagara.vRndAni nabha:.saMkalpa=rUpiNAm / santi tAni na dRzyante mitho jJAna.dRzam vinA // Mo. 4,17.11 // evam sati | nabhasi ya: saMkalpa: purAdi.saMkalpa: | tadvat rUpam yeSAm | tAdRzAnAm nagarANAm vRndAni samUhA: |  santi | samAse upasarjanI.bhUtasya nagara.padasya vizeSaNa.dAnam ArSam | tai: nagara.vRndai: tAni nagara.vRndAni | jJAna.dRzam vinA cinmAtra.jJAna_AkhyAm dRSTim vinA | mitha: anyonyam | na dRzyante na_anubhUyante | jJAna.dRzA tu dRzyante eva | ata eva_aham tAn pazyAmi tvam na pazyasi_iti bhAva: ||MoT_4,17.11 ||
 

पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।

pizAca.yakSa.rakSAMsi santi_evam.rUpakANi ha |

संकल्प.मात्र.देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca ||4|17|12||

.

pizAca.yakSa.rakSAMsi santi evam.rUpakANi ha saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca

.  

Pishâcha.Cannibals, yakSha.Warders, rAkShasa.Ogres

existing in forms that are conceptual modes of body

made of pleasure & pain

.

*m.12 Pisachas and Yaksas exist as such in such forms. They have fanciful bodies conceived by mind. They are subject to intense happiness and grief.

 

एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca_ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa.Atmaka.AkArA mithyAsatyatva.bhAvina: ||4|17|13||

.

evam eva vayam ca ime sampannA . raghunandana . sva.saMkalpa_Atmaka_AkArA mithyAsatyatva.bhAvina: .

.

*Mo. svasminn apy etadrUpatvam evAtidizati . ... / ... mithyAsatyatva.bhAvitA: // Mo. 4,17.13 // mithyAsatyatve svasatyatAyAm | bhAvitAr bhAvanAyuktA: | |MoT_4,17.13 ||

*m.13 O RAma, we all possess such bodies which are self conceived. We feel them to be real while they are false and unreal.

*vlm.13. Thus have we all become, like the dreaming son of Bhrigu; to understand the false creations of our imagination, as sober realities.

*sv.13 Even so have we come into being, O Rama, out of pure thought.force, and consider the false to be real.

 

एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA_eva hi pare vidyate sarga.saMtati: |

न वास्तवी वस्तुता तु संस्थिता_एवम् अवस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA_evam a.vastuni ||4|17|14||

.

evam.rUpA eva hi pare vidyate sarga.saMtati: na vAstavI vastutA tu saMsthitA evam avastuni

.

*Mo. evam stokam vizeSeNoktvA punar api sAmAnyena kathayati . ... hi pare vartate sarga.saMsRti: / na vAstavI vastutas tu saMsthiteyam avastuni // Mo. 4,17.14 //evamrUpA pratibhAsarUpA | pare uttIrNe cinmAtre | sargeti nAmadheyA saMsRti: sargasaMsRti: |  na vAstavI asatyarUpA | tu pakSAntare | vastuta: paramArthata: | iyam sargasaMsRti: |  avastuni zUnye | sthitA bhavati | vastutvena sthite cinmAtre avastubhUtasargAdhAratvAyogAt ||4|17| MoT_4,17.14 ||

*m.14 In the same way and form, all creations arise in the Supreme. They are not real. In unreal, false things, there can be no reality (and truth)

*vlm.14. So the creation of the world, and all created things, are situated (pictured) in the mind of Brahmá; and make their repeated appearance, as the phantoms of a phantasmagoria before him.

*sv.14 Such indeed is the origin of creation in the infinite consciousness.

evamrUpaiva hi pare vidyate sargasaMtati: |
 

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।

pratyekam uditam vizvam evam eva mudhA_eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||

.

pratyekam uditam . separately arisen . vizvam evam eva . the universe so indeed .  mudhA_eva hi . false indeed so.it.is . vana.gulmaka.rUpeNa . by/with forest.bush.form . vasanta.eka.rasa* yathA .  

.

*m.15 Just as one essence and sap runs through a tree and its flowers and fruit, in very one (mind) a universe exists purposely and falselessly.

*vlm.15. All things appearing unto us, are as false as these phantoms; and they proceed from the mind of Brahmá, as the varieties of trees and shrubs, are produced from the same sap of the vernal season. (The one is the source of many).

*Mo. pUrvoktanyAyena siddhasya svAbhISTasyopasaMhAram karoti  pratyekam uditam vizvam evam eva mudhaiva hi /  navagulmakarUpeNa vAsantikaraso yathA // Mo.4,17.15 // evam pUrvoktaprakAreNa | vAsantikarasa: vasantasambandhI rasa: ||MoT.4,17.15 ||

*sv.15 Materiality is not factual though it_is perceived in emptiness.

 

प्रथmo 'यम् स्व.संकल्पः प्रथाम् अभ्यागto यथा ।

prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |

तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥

tathA_ati.pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||

.

prathama: ayam sva.saMkalpa: – this first self.conception

prathAm abhyAgato yathA – as it becomes outspread

tathA ati.pAramArthena – thus in the very highest sense

dRSThena ittham vibhAvyate – by perception it_is thus manifest

.

*vlm.p.16 Considered from a philosophical viewpoint, it will be found that the will or desire of each person produces the objects of his desire.

< … || ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhenettham ... // Mo. 4,17.16 // ayam prathama:_brahmaNa: tat pUrvatvena utthita: | sva.saMkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: | yathA ittham anena prakAreNa | dRDhena ^avicalatA | atipAramArthyena ^atiparamArthabhAvena | vibhAvyate nizcIyate | janair iti zeSa: || MoT_4,17.16 |

*sv.16 Everyone thus fancies his own world; when this truth is realised, the world thus fancied comes to an end.

 

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva.udara.sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

.

pratyekam uditam cittam – The singly arisen affection

sva.svabhAva.udara.sthitam – based on your own self.becoming source ??? —

idam ittham samArambham – this thus arisen —

jagat pazyan vinazyati – world seeing/becoming is destroyed

. 

*Mo. … || ... svasya sva.bhAvA: ... ¶ sva: AtmIya: | svabhAva: cinmAtrAkhyam svarUpam | tasyodare udara ivodare | na tu sAkSAd udare | sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam | cittam | ittham samArambham dRzyamAna^Arambh.ayuktam | idam jagat pazyat anubhavat | vinazyati svarUpa.parAmarzAt bhrazyatIty artha: ||MoT_4,17.17 ||

*m.17 When it_is perceived that this world and its various initiatives are in the womb of everyone's mind, then the world dissolves (out of appearance).

*vlm.17. Every body beholds everything in the world, according to the nature of the thoughts in his mind, and then perishes with his wrong view of it.

*AS. It means: “in the belly of one's natural tendency” The implication is that everybody's Chitta naturally arises and this leads to the formation of the world as we know it. The last phrase states that whoever see this, manages to destroy the illusion.

*sv.17 This world exists only in appearance or imagination and not because one sees the material substances.

 

प्रतिभास.वशाd अस्ति न_अस्ति वस्तु.अवलोकनात् ।

pratibhAsa.vazAt asti na_asti vastu.avalokanAt |

दीर्घ.स्वpno जगj.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha.svapna: jagat.jAlam AlAnam citta.dantina: ||4|17|18||

.

pratibhAsa.vazAd asti – It_is by force of PratibhAsa Reflexion —

na asti vastu.avalokanAt – it_is not from substantial appearance — 
dIrgha.svapna: – a long dream —

jagaj.jAlam – the world.net —

AlAnam citta.dantina: – is like a fetter to the elephant Chitta.

< … ... / dIrgha: svapno ... // Mo. 4,17.18 // pratibhAsavazAt | na hi asata: pratibhAsa: yukta iti bhAva: | vastvavalokanAt paramArthAvalokanAt | na hi samyagjJAnena jagat tiSThati | jagajjAlam ka: | dIrgha: svapna: ||MoT_4,17.18 ||

*sv.18 It_is like a long dream or a juggler's trick. It_is the post to which the mind.elephant_is tied.

*m.18 This world ‘is' and ‘is not' because of some reflective action. This world web is a long dream. It_is the anchor of the elephant of mind.

*vlm.18. It_is in its ideality, that anything appears as existent, which in reality is inexistent, though it_is apparent to sight. The existence of the world, is as that of a lengthened dream, and the visible world is a wide spread snare of the mind, like fetters at the feet of an elephant. This world exists only in appearance or imagination and not because one sees the material substances. It_is like a long dream or a juggler's trick. It_is the post to which the mind.elephant_is tied. (The world is existent_in the ideal, but_inexistent_in its apparent real and visual form. It_is a network of the mind, like a longspun dream, and binds it as fast as fetters at the feet of an elephant).

 

चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।

cit.sattA_eva jagat.sattA jagat.sattA_eva cittakam |

एक.अभावाd द्वyor नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||

.

cit.sattA eva jagat.sattA – jagat.sattaiva cittakam . eka.abhAvAt dvayo: / ka.bhAva.advayo: nAza: – sa ca satya.vicAraNAt –

< ... tarhi jagati ... ¶ tat ekAbhAva: | satya.vicAraNAt satya.vicArAt ||  MoT_4,17.19 | *var. Samvid, a1900, <cittasattaiva hi jagaj... > Comm

*sv.19 The mind is the world, the world is the mind;

*m.19Existence of mind implies existence of world. Existence of world is existence of mind. If one is absent, the other is destroyed. This can be realized through inquiry into truth.

*vlm.19 The reality of the world depends upon the reality of mind, which causes the world to appear as real. The loss of the one, destroys them both; because neither of them can subsist

without the other.

 

शुद्धस्य प्रतिभाso हि सत्यो भवति चेतसः ।

zuddhasya pratibhAsa: hi satya:_bhavati cetasa: |

प्रमार्जनाd इव मNer मलिनस्य_इह युक्तितः ॥४।१७।२०॥

pramArjanAt_iva maNe:_malinasya_iha yuktita: ||4|17|20||

.

Mind becomes real as the luminous reflection of that Pure Supreme. When a dusty diamond is cleaned it becomes lustrous.

zuddha.sya prati.bhAsa: hi

satya:_bhavati cetasa:

iva maN.e: pramArjanAt .

like a maNi.Gem after cleansing

malina.sya –

of impurity

iha yuktita: . .

*vlm.20. The pure mind has the true notions of things, as the gem polished from its dross, receives the right reflection of every thing, (or) reflects the true image of every thing.

*sv.20 when one is realised as not true, both of them vanish!

*mo. zrIrAma.kRtasya praznasya_uttaram anusmarati | atra dRSTAntam Aha niSkalaGka iti | niSkalaGke malarahite ||4|17| MoT_4,17.20 ||4|17| ... cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA> Comm

#pramArjana n. the act of rubbing off, wiping off suzr.; (<azru.p., the wiping away or drying of tears, consoling mbh. r. hariv.; weeping mbh.); causing to disappear, removing kAvyAd.

#malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.) yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat. &c.

 

चिरम् एक.दृढ.अभ्यासाc chuddhir भवति चेतसः ।

ciram eka.dRDha.abhyAsAt*zuddhi:_bhavati cetasa: |

अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥

an.AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||

.

ciram for long

eka.dRDha.abhyAsAt thru firm practice of the One

zuddhi: bhavati

cetasa: anAkrAntasya

saMkalpai: –

pratibhA udeti cetasa: projection arises from chetas.Affectivity

.

*m.21 By constant persevering practice mind becomes pure and clean. When it_is not seized by ideations and determinations, mind becomes lustrous.

*vlm.21. The mind is purified by its habit of fixed attention to one particular object; and it_is the mind undisturbed by desires, that receives the true light and reflexion of things.

*Mo. ... anyenAnAhRtasyAnyo guNo 'vazyam vivardhate / ... // Mo. 4,17.21 // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati anAkrAntasyeti | pratibhA pratibhAsa: | udeti saphalatvena prAdurbhavati || MoT_4,17.21 ||
*sv.21 When the mind is purified it reflects the truth, and the unreal world.appearance vanishes.

#kram . #Akram . #AkrAnta. . #anAkrAnta. . unassailed, unassailable • #anAkrAntA . the Prickly Nightshade—solanum torvum, also known as turkey berry, shoo.shoo bush, susumber & boo) +

 

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati_aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

.

in/when

suvarNa

na sthitim yAti

in/when *malavat . dirt/filth\menses.

aMzuke yathA 

ekA dRSTi:

sthitim yAti

na mlAne

cittake tathA 

.

na sthitim yAti . not to a condition coming .  

.

*m.22 An unclean robe cannot display a golden hue. Similarly an impure mind cannot attain the state of pointed attention.

*vlm.22. As the gilding of gold or any brilliant colour, cannot stand on base metal or on a piece of dirty cloth, so it_is impossible for the vitiated mind, to apply itself intensely to any one particular object.

*Mo. suvarNa: zobhana: zuklAdivarNa: | mlAne saMkalpa.rUSite ||4|17| MoT.4,17.22 ||

*sv.22 The mind is purified by persistent contemplation of truth.

 वर्ण् #varN .  ##varN . (rather Nom. fr. #varNa) cl.10. P. . varNayati . (m.c. also #varNayate • aor. #avavarNat • inf. #varNayitum. or #varNitum), . to paint, colour • to picture, write, explain • to regard, consider • to spread, extend mbh • to praise, extol: . Pass. . varNyate . (aor. #avarNi), to be coloured or described &c. . y2017.014 +

 वर्ण् #varNa. #suvarNa . gold + #sauvarNa . adj. (.र्णी f) . Golden +  sauvarNam .र्णम् Gold. #varNa.sthAna ••   n. . the place or organ of utterance of any sound or letter (eight_in number, as "the throat "&c • see under #sthAna) + 

 

RÂMA asked–

 

प्रतिभास.आत्मनि जगty एते काल.क्रियाक्रमाः ।

pratibhAsa.Atmani jagati_ete kAla.kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

.

pratibhAsa.Atmani jagati – in a Self.projection world

ete kAla.kriyA.kramA: . these works in the course of time =

sodayAstamayA . with their rising and setting =

jAtA: katham zukrasya cetasa: . how are they born in the affective space of Shukra.Bright

?

O, Sage, how did a world which is luminous reflection in mind attain the time.related succession of events like setting and rising?

*vlm. 23. Ráma asked:–Will you tell me sir, in what manner the mind of Súkra, received the reflexion of the shadowy world, and its temporaneous movement_in itself, and how these fluctuations rose and remained in his mind?

*vlm. 23 The way this world is perceived, according to ancestral scriptures, the same way it_is abiding in his mind. It_is like a peacock in a peacock egg.

*MoT. zrIrAma: pRcchati | pratibhAsAtmani jagati sphuritAnAm kAlakriyAkramANAm sodayAstamayatvam na yuktam | tac ca zukracetasa: katham jAtam iti bhAva: ||4|17| MoT_4,17.24 ||4|17| pramArjanAd iva maNes tAmrasyeva ca yuktita: / ciram ekadRDhAbhyAsAc chuddhi: bhavati cetasa: // Mo. 4,17.23 // ekasmin samyagjJAnAdau | ya: dRDhAbhyAsa: nairantaryeNa taccintanam | tasmAt ||4|17| MoT_4,17.23 ||

*sv.23 RÂMA asked: How did the succession of births, etc., arise in the mind of Sukra?

 

VASISHTHA said—

 

यादृg जगd इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk_jagat_idam dRSTam zukreNa pitR.zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

.

yAdRg jagad idam dRSTam zukreNa pitR.zAstrata: tAdRk kasya sthitam cet te mayUrANDe mayUravat

.

*vlm. 24. Vasishtha said:–In the same manner as Súkra was impressed with the thoughts of the world, from the lectures of his father; so did they remain in his mind, as the future peacock resides in the egg.

*Mo.… zukreNa pitR.mAtRta: / tAdRk tasya sthitam citte mayUrANDe mayUravat // Mo. 4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat | yathA mayUrANDe mayUra: asti | tathety artha: ||4|17| MoT_4,17.25 ||
*sv.24.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 Sri Vasista: The way this world is perceived, according to ancestral scriptures, the same way it_is abiding in his mind. It_is like a peacock in a peacock egg.

 

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva.koza.stham idam tat anena krama.uditam |

बीजेन_अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena_aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||

.

svabhAva.koza.stham idam – nature.sheath.situate this [being] —

tad anena – that by this —

krama

.udita . arisen.m bIjena – progressively by the seed —

aGkura.patra_Adi.latA.puSpa.phalam yathA – like sprout.leaf.&c.vine.flower.fruit —

*Mo. … || svabhAva.kozAt svaditam … // Mo. 4,17.26 // tata: anena zukreNa | tat citta.stham jagat | svabhAva.kozAt citta.rUpa: ya: svabhAva: | tad.rUpAt kozAt | krama^uditam sat svaditam AsvAda.viSayI.kRtam | atra dRSTAntam Aha bIjena^iti ||MoT_4,17.26 ||

*sv.25.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 This world is in a natural sheath of That (Supreme). From that_it emerges gradually. It_is like a sprout and its fruits and flowers in a seed.

*vlm.25. It_is also naturally situated in the embryo of the mind, of every species of living being, and is gradually evolved from it, in the manner of the shoots and sprouts, and leaves and flowers of trees, growing out of the seed.

*

svabhAva.koza.stha

क्रम् #krama . m. step, course, way; regular progress, order, succession; cause or reason of (gen. or ...); also = {kramapATha}. .. {krama} (...) & {kramatas} in due order, successively, gradually. {krameNa} & {kramAt} the same+according to +

 

जीvo यत् वासना.बddhas तd एव_अन्तः प्रपश्यति ।

jIva: yat_vAsanA.baddha: tat_eva_anta: prapazyati |

स्वरूपम् च_अत्र दृष्टाnto दीर्घ.स्वpnas tv इदम् जगत् ॥४।१७।२६॥

svarUpam ca_atra dRSTAnta: dIrgha.svapna: tu_idam jagat ||4|17|26||

.

jIva: yat_vAsanA.baddha: tat eva_anta: prapazyati | svarUpam ca_atra dRSTAnta: dIrgha.svapna: tu_idam jagat .  

.

jIva: – The living Living.jIva —

yad vAsanA.baddha: – which is bound by vAsanAs —

tad eva – that alone —

anta: prapazyati – beholds within —

svarUpam ca atra dRSTAnta: – its own nature here being the examplar — or its nature here is post.perceptual —

dIrgha.svapnas tv idam jagat – for a long dream is this world —

Siva is bound by vAsanAs. He sees in himself everything determined by those vAsanAs. The best example for this is one's own body (seen in a dream). World is a long dream (of such kind)

< … || nanu katham atra svapna: dRSTAnta: asti^iti | atra^Aha dIrgha.svapna eva^iti | dIrghatvam ca^atra cira.pratibhAsa.vazAj jJeyam || MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ...> Comm. —

*sv.26.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

26. Every body sees in his mind, what_its heart desires to

possess, as it_is in the case of our prolonged dreams.

jIvo yadvAsanAbaddhastadevAnta: prapazyati |

svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||

jIvo yadvAsanAbaddhastadevAnta: prapazyati |

svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||

 

प्रत्येकम् उदितः_राम नूनम् संसृति.खण्डकः ।

pratyekam udita:_rAma nUnam saMsRti.khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuTa: ||4|17|27||

.

pratyekam udita: – 

separately arisen —

, rAma, – 

nUnam – 

indeed —

saMsRti.khaNDaka: – 

is each cyclic fragment —

rAtrau – 

at night —

sainya.nara.svapna.jAla.vat – 

military.man.dream.trap.like —

svAtmani sphuTa: – 

in himself flashing

in everyone these world.fragments arise. It_is like the many armies seen in one's dream.

*MoT. … yathA sainya.sthA narA... ¶ rAtrau hi sainya.nara.svarUpam svapna.jAlam pratyekam pRthag | udeti ||MoT.4,17.28 || ... rAma nanusaMsAraSaNDaka: ...

*sv.27.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in the mind of every body; in the same manner, as it appears in the mind in a dream at night.

 

RÂMA said–

 

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावd वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||

.

eSa saMsRti.khaNDa.utthau mitha: sa* milati svayam no vA milati tat_me tvam yathA vat_vaktum arhasi = > nanv eva sati ... ¶ zrIrAma: pRcchati | eSa: saMsRtiSaNDaugha: svayam svabhAvena | mitha: anyoHnyam | yadi milati yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak kathayeti yAvat ||  MoT_4,17.29 || ... saMsRtiSaNDaugho mitha: sammilati svayam | no vApi yadi tan ...<

*vlm.28 A strong and virile mind will not_unite with a polluted mind. A pure metal only can mix with another pure metal.

and purified from its dross.

eSa saMsRti.khaNDa.uttha.u – what_is sprung from Samsara

mitha: sa* >mil.ati svayam –

na.u vA >milati tat_me –

tvam yathA vat arh.asi vaktum – you accordingly should tell me

RÂMA:

O Sage, please tell me the truth as it_is. Will these world.fragments mix with each other or remain separate?

28. Ráma said:–But tell me sir, whether the thought and

the things thought of, simultaneously meet themselves in the

mind of the thinker; or it_is the mind only that thinks of the

object which is never met with by it.

*sv.28.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

VASISHTHA said—

 

मलिनम् हि मनो ऽवीर्यम् न मिथः श्लेषम् अर्हति ।

malinam hi mana:_a.vIryam na mitha: zleSam arhati |

अयो ऽयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
.

*mo. zrIvasiSTha uttaram Aha... / ayo 'yasIvAsantapte zuddhe tapte tu lIyate // Mo. 4,17.30 // hi nizcaye | malinam rAgAdi.mala.dUSitam | ata evAvIryam | mana: mitha: anyo'nyam | zleSam melanam | nArhati | kim iva | aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi lIyate || MoT_4,17.30||

*sv.29.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m. A strong and virile mind will not_unite with a polluted mind. A pure metal only can mix with another pure metal.

*vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with the object of its thought, as a dirty and cold piece of iron, cannot join with a pure red.hot one, unless it_is heated and purified from its dross.

 

चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta.tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि यान्त्य् ऐक्यम् न_आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||

.

citta.tattvAni zuddhAni saM>milanti parasparam – eka.rUpANi toyAni yAnti aikyam nAvilAni hi =

* Mo. 4,17.31 // ... nAbilAni... 

zuddhAni citta.tattvAni – pure Chitta.elements

saM>milanti –

parasparam – respectively

eka.rUpANi toyAni – identical waters

yAnti they.go

aikyam – go together

na.no/t Avila.turbid/unclear.ani.ones hi

.

*m.30 Two pure mind.stuffs can mix with each other. Two similar waters can mix not two of different nature/types.

*vlm.30. The pure mind and its pure thoughts, are readily united with one another, as the pure waters mix together into one body of the same kind, which the muddied water cannot do.

*sv.30.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

शुद्धिर् हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अभूत.संवेदनम् एक.रूपम् ।

a.bhUta.saMvedanam eka.rUpam | 

तस्य_आशु शुद्ध्या भवति प्रबुद्धः

tasya_Azu zuddhyA bhavati prabuddha:

तन्मात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra.yuktyA parasaGgam eti ||4|17|31||

.

zuddhi: hi cittasya –

vi.vAsana.tvam – the absence of conditioning

abhUtasaMvedanam –

eka.rUpam – uni.form
tasya Azu – of that_indeed

zuddhyA –

bhavati prabuddha: – becomes awake

tan.mAtra.yuktyA –

parasaGgam eti

< ... ¶ citta.zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi nizcaye | abhUtasaMvedana_Atma a siddha.padArtha.saMvedana.svarUpam | vivAsanatvam padArtha.viSaya.bhAvanÂkhya.saMskAra.rAhityam | ekam kevalam | cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat padam sthAnam | tasmAt | tasyA: zuddhe: heto: |  prabudhya turyAkhyam bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya eka.upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 || > Comm

<CG: >

... tasyA: suSuptAtmapadAt prabudhya tanmAtra... < Comm

=

*m.31 With a mind which is free of vAsanas and thus made pure, one can become enlightened and be united with the Supreme.

*vlm.31. Want of desire constitutes the purity of the mind, which is readily united with immaterial things of the same nature like itself. The purity of the mind conduces to its enlightenment, and these being united in one, leads it to the Supreme.

*sv.31 Only when the mind is totally purified of all conditioning does it regain its utter purity; that pure mind experiences liberation.

 

.

oॐm

.

Group Page

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 ।

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:

FM4018 SEER AND SEEN 1.NV19.20 .z70

https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

 

+++

 

FM.4.17 WORLDS WITHIN WORLDS 1.NV18

सर्ग ४.१७  

sarga 4.17

राम उवाच ।

rAma* uvAca |

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu.putrasya pratibhAsa.anubhUtita: |

यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥

yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||

वसिष्ठ* उवाच ।

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati:_bhArgavasya na_anya.janma.kalaGkitA ||4|17|2||

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |

तत् सत्यम् उच्यते सा_एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA_eSA vimalA cit_udAhRtA ||4|17|3||

मनोनिर्मल.सत्त्व.आत्म यd भावयति यादृशम् ।

mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |

तत् तथा_आशु भवty एव यथा.आवto भवेत् पयः ॥४।१७।४॥

tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet paya: ||4|17|4||

यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu.sutasya_eva vibhrama: protthita: svayam |

प्रत्येकम् अpy एवम् एव दृष्टाnto 'त्र भृगोः सुतः ॥४।१७।५॥

pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha.aGkura.patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खNDAs तथा_एव हि ॥४।१७।०६॥

sarveSAm bhUta.saGghAnAm bhrama.khaNDA:_tathA_eva hi ||4|17|06||

यd इदम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।

yat_idam dRzyate vizvam evam eva_akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥

pratyekamuditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||

न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।

na_astam eti na ca_udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया.मुग्धा_इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA.mugdhA_iva parijRmbhate ||4|17|8||

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra.khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna.saMkalpa.nagara.vyavahArA: parasparam |

पृथg यथा न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA_ete saMsRti.bhramA: | |4|17|10||

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara.vRndAni nabha:saMkalpa.rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||

पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।

pizAca.yakSa.rakSAMsi santi_evam.rUpakANi ha |

संकल्प.मात्र.देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca ||4|17|12||

एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca_ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa.Atmaka.AkArA mithyAsatyatva.bhAvina: ||4|17|13||

एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA_eva hi pare vidyate sarga.saMtati: |

न वास्तवी वस्तुता तु संस्थिता_एवम् अवस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA_evam a.vastuni ||4|17|14||

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।

pratyekam uditam vizvam evam eva mudhA_eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||

प्रथmo 'यम् स्व.संकल्पः प्रथाम् अभ्यागto यथा ।

prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |

तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥

tathA_ati.pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva.udara.sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

प्रतिभास.वशाd अस्ति न_अस्ति वस्तु.अवलोकनात् ।

pratibhAsa.vazAt asti na_asti vastu.avalokanAt |

दीर्घ.स्वpno जगj.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha.svapna: jagat.jAlam AlAnam citta.dantina: ||4|17|18||

चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।

cit.sattA_eva jagat.sattA jagat.sattA_eva cittakam |

एक.अभावाd द्वyor नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||

शुद्धस्य प्रतिभाso हि सत्यो भवति चेतसः ।

zuddhasya pratibhAsa: hi satya:_bhavati cetasa: |

प्रमार्जनाd इव मणेर् मलिनस्य_इह युक्तितः ॥४।१७।२०॥

pramArjanAt_iva maNe:_malinasya_iha yuktita: ||4|17|20||

चिरम् एक.दृढ.अभ्यासाc chuddhir भवति चेतसः ।

ciram eka.dRDha.abhyAsAt*zuddhi: bhavati cetasa: |

अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥

an.AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati_aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

प्रतिभास.आत्मनि जगty एते काल.क्रियाक्रमाः ।

pratibhAsa.Atmani jagati_ete kAla.kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

यादृg जगd इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk_jagat_idam dRSTam zukreNa pitR.zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva.koza.stham idam tat anena krama.uditam |

बीजेन_अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena_aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||

जीvo यत् वासना.बddhas तd एव_अन्तः प्रपश्यति ।

jIva: yat_vAsanA.baddha: tat eva_anta: prapazyati |

स्वरूपम् च_अत्र दृष्टाnto दीर्घ.स्वpnas tv इदम् जगत् ॥४।१७।२६॥

svarUpam ca_atra dRSTAnta: dIrgha.svapna: tu_idam jagat ||4|17|26||

प्रत्येकम् उदितः_राम नूनम् संसृति.खण्डकः ।

pratyekam udita:_rAma nUnam saMsRti.khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuTa: ||4|17|27||

राम उवाच ।

rAma uvAca |

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावd वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||

वसिष्ठ उवाच ।

vasiSTha uvAca |

मलिनम् हि मनो 'वीर्यम् न मिथः श्लेषम् अर्हति ।

malinam hi mana:_a.vIryam na mitha: zleSam arhati |

अयो ऽयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||

चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta.tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि यान्त्य् ऐक्यम् न_आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||

शुद्धिर्. हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अभूत.संवेदनम् एक.रूपम् ।

a.bhUta.saMvedanam eka.rUpam | 

तस्य_आशु शुद्ध्या भवति प्रबुद्धः

tasya_Azu zuddhyA bhavati prabuddha:

तन्मात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra.yuktyA parasaGgam eti ||4|17|31||

  

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  

[Jiva Das]

FM4018 SEER AND SEEN 1.NV19.20 .z70

https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0

<https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0>

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
<https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>

DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0



FM.4.18 SEER AND SEEN

सर्ग ४.१८

sarga 4.18

*o*ॐ*m*



[image: http://srimadbhagavatam.org/images/caligraphy.gif]



*[image: image not displayed]*



FM.4.18

*SEER AND SEEN*



*VASISHTHA said—*

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti.khaNDeSu bhUta.bIja.kalAtman*a:* |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra.pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

.

sarva.saMsRti.khaNDeSu *. in all samsAric parts = *

bhUta.bIja.kala_Atmana: *. of the self that is seed of the bits of being = *

tanmAtra.pratibhAsasya *. of that.measured projections = *

pratibhAsena bhinnatA . *by projective illusion/delusion as division. *– Mo

has pratibhAse na.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O
rAma, is but an appearance of diversity.

*vlm.1.Vasishtha continued:..The living souls (Jivátman), residing in the
seeds of material bodies (bhuta.víja) in all parts of the world, differ

from one another; and their according to the difference in their knowledge
of themselves, (tanmátra), or self identity with the Atomy.

*m.1. O Rāma, the multitude of world movements and world cycles contain
within them seeds of all beings who are composed of the five subtle
elements. And because of these subtle elements each one looks different.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O
rAma, is but an appearance of diversity.

*moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha —

... bIja.rUpa.kalAtmana: / ... pratibhAse na bhinnatA //Mo_4,18.1//
bIjarUpA bIja.svarUpA | yA kalA | tad.Atmanastats.varUpasya |
sthUla.bhUta.bIja.rUpasyeti yAvat | tanmAtra.pratibhAsasya
paJca.tanmAtrAkArasya pratibhAsasya | sarva.saMsRt.iSaNDeSu samasteSu

sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA nAsti | mRda iva

ghaTAdiSu sphuraNe | atas tanmAtra.yuktyA cittasya.anya.melanam yuktam
eveti bhAv*a:* | tanmAtrANi ca sthUla.bhUta.bIja.bhUtAni
saMskAra.mAtra.zarIrANi AkAza_Adibhyo buddhyA pRthak.kRtAni paJca
zabda_AdIni jJeyAni ||4|18|

#bhA . #*pratibhA* . Delusion (accepted as reality) or Illusion (mAyA) •

opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' •

(mirrored) reflection . in FM, a thought, idea, imagination . the Snake is

pratibhA (tho in the absolute sense, so is the Rope).

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti.pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva.jAtasya suSuptatvAt anantaram ||4|18|2||

.

pra.vRtti: vA . *whether external or internal . *ni.vRtti: vA =

tanmAtra.*AvRtti.pUrvakam – mo. *Apatti

sarvasya jIva.jAtasya . *of all born to life = *

suSuptatvAt anantaram . *from the state of unbroken sleep. *

*m.2 Whether it is worldly action or supercosmic action, all are
repetitive. This is due to the deep sleep nature of all classes of beings
afterwards.

*vlm.2 As long as there is no volition nor nolition, connected with the
identity of the living soul; so long it reposes in a state of rest, not
unlike that of sound sleep (susupti).

**sv.2.3.4 Evolution or involution has the one infinite consciousness as

its source and as its goal. During evolution, there seems to be an apparent
diversity in the one infinite consciousness, in accordance with the notions
that appear in that_consciousness. *

*moT.2. .. tanmAtrApattipUrvakam / ... //Mo_4,18.2 // sarvasya jIva.jAtasya
jIva.samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt | pravRtti:
vA anya.sargai: saha melanam vA | nivRttir vA sargebhya: nivRtti.rUpam
brahmaNi melanam vA | tanmAtr*A*patti.pUrvakam tanmAtra.yoga.pUrvakam eva |
bhavati | suSuptau sargANAm bIjatvenAvasthAnAt nivRtty.asambhava: sargANAm
prAkaTyen*A*navasthAnAt pravRtty.asambhava iti suSuptatvAd anantaram ity

uktam | anantaram iti kathanena ca suSupte:_ atr*A*vazyambhAva: sUcit*a:* |

brahma.sargayo: setutvena sthitAyA: suSupte:_ avazyambhAvasya suspaSTatvAt
| atra ca pravRtti: jIvanmuktAnAm nivRtti: videha.muktAnAm iti
viSaya.vibhAgo draSTavy*a:* | itareSAm pravRttis* t*u ajJAna.mUlatvena n*e*ha
vaktum yuktA ||

प्रवृत्ति.भा*जः**_**ये* जीवाः ते त*न्.मा*त्र.प्रदर्शिनः ।

pravRtti.bhAj*a:_y*e jIvAs te ta*t.m*Atra.pradarzina: |

त*न्.मा*त्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

ta*t.m*Atra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

.

pravRtti.bhAj*a:_y*e . *those who are engaged in activity = *

jIvAs* t*e . *they are Living.jIvas = *

tanmAtra.pradarzina: . *perceiving the elements of That* =

tanmAtr*a.e*katayA sargAn

mitha:

pazyanti . *they see as** = *

kalpitAn .

#pravRtti

#tat #tanmAtra – tan.mAtra, That.measure. It is commonly translated as
"element", but has other applications than pRthvy.Adi, the Earth Group.
What is a tan.maya That.construct manifests as tan.mAtra, a That.measure, a

portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra
Egoity, or manas Mind; it may be anything at all.

#pradarzin

vlm.3. But living souls addicted to their wishes, view their identity with
the same; and find themselves born in their desired shapes here below.

*m.3. Those Sivas who are in worldly action manifest their subtle.elemental
natives. Because of unity (and similarity) of their subtle.elemental

constitution, they can see each others' creations, which are individually
conceived.

*VA. Visible division of beings is a mere appearance, they mutually see
each other according to notions of multitude (appearing) in this same one
(consciousness)

*AS. The life.forms who follow their own tendencies (pravRttibhAja:) are

only enlightened by "it"_Brahman (tanmAtrapradarzina:) and because it is
only one, they relate to each other's mental formulations.

*moT. prakRta.tvAt pravRttestanmAtr*A*patti.pUrvakatvam pRthak kathayati
... ye jIvAs te tanmAtra.padam gatA: / ... //Mo_4,18.3 // ye jIvA:
jIvanmukta.svabhAvA: jIvA: | pravRtti.bhAja: sattva.zeSatayA
pravRtti.yuktA: bhavanti | te tanmAtr*a.e*katayA tanmAtra.yuktyA | kalpitAn
paramArthatayA kalpita.svarUpAn | sargAn | mitha: any*a:_a*nyam | pazyanti
| jIvan.muktAnAm manAMsy any*a:_a*nyam milant*i i*ty atra paramam rahasyam

||4|18|MoT_4,18.3 ||

ABComm. pravRttim bhajante ||4|18|

कॢप् #kLp . #*kalpita .* made, artificial • invented, [pretended] •

performed • assumed, supposed • inferred • ranked mbh.&c • caparisoned (as

an elephant). . #*parikalpita . *settled, decided • fixed upon, chosen,

wished for, expected, made, created, imagined, invented, contrived,

arranged, distributed, divided (with khaNDa.za . cut or broken in pieces).
.

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtra.aikya.praNAlena citrA: sarga.jala.AzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca_abhita: ||4|18|4||

.

tanmAtra.aikya.praNAlena . *by means of the Tanmâtra.unity/identity=channel
= *citrA: sarga.jala_AzayA: . *various creation.water.places = *parasparam
sammilanti . *one after another come together = *ghanatAm yAnti ca abhita:
. *come to merge into thickness. *

*m.4. Because of the extraordinary succession of subtle.elemental

formations, the lakes, called worlds, mix greatly and achieve a sense of
solidity.

*vlm.4. The tanmâtras of the living soul and its proclivities, run in one
channel to the reservoir of life, and are thickened into one living being
by their mutual coalition.

*VA. tanmAtra here is subtle notion? tanmAtra.eka notion of one

(consciousness)?
Various notions of one consciousness create various oceans of creations.
Notions meeing each other, become material.
*AS. I think sargajalAzaya is an analogy here. The living beings are
compared to different bodies of water which come together as one.

*moT. … || //Mo_4,18.4 //tan.mAtrANAm paJca.tanmAtrANAm | yad aikyam | tad
eva praNAla: jala.pravAha.mArg*a:* | tena | ghanatAm ghanI.bhAvam ||
MoT_4,18.4 ||

*jd.4 . tanmAtr*A*ikya.praNAlena . *by means of the
Tanmâtronity/identity=channel = *citrA: sarga.jala_AzayA: . *various
creation.water.places = *parasparam sammilanti . *one after another come
together = *ghanatAm yAnti ca abhita: . *come to merge into thickness. *

के.चित् पृथक्.स्थिति.गताः पृथ*g **ए*व लयम् गताः ।

ke.cit pRthak.sthiti.gatA: pRth*ak_ev*a layam gatA: |

के.चित् मिथः सम्मिलिता जग*d.गु*ञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat.guJjA sthita.akSatA ||4|18|5||

.

ke.cit *some have come to a separate state *pRthak.sthiti.gatA:

*some too to a separate end *pRthag_eva layam gatA:

ke.cin_mitha: sammilitA *some closing their eyes *

jagad.guJjA – world.humming/berryBush — This bustling bush of berries, the
world —

sthit*A*kSatA – state.unshattered —

*somewhere, somewhen, going apart *

*and being apart, gone, *

*as to the final Doomsday gone, *

*there is this world, in a humming berrybush*

*somewhen, somewhere — mitha: saMmilitA – falsely eye.shutting — in folly
closing the eyes — sthitAkSatA – state.unshattered — *

*m.5. Some exist separately (individually) and so they dissolve separately.
Some mix together and do no*t d*ecline. These worlds are lik*e_a*gurivenda'
fruits (seeds).

*vlm.5. Some of them are situated apart from one another, and are dissolved
also separately; and some are joined together, and are born as two gunja
fruits growing together.

*sv.5.6.7.8 Some of these notions intermingle, thus producing infinite

variety in this diversity. Some do not thus intermingle.

*VA. some (notions?) stay apart, some dissolve, some mix with each over,
worlds being like gunja seeds in a fruit? Wha*t d*oes comparison with gunja
mean?
*AS: Not "notions" bu*t d*ifferent life forms. Notice the masc. plural
ke.cit. Some stay put apart from each other, some vanish alone, some stay
together but separately like whole gunja seeds (in a heap).

*Mo. … || nanu sarve sargaughAstanmAtraikyapraNAlena milanty atha vA
katipaye evety | atrAha — ke.cit pRthak *sthitim itA: *… /… sammilitA
jagat*SaNDA:

*sthitA: kRtA: //Mo_4,18.5 //ke.cid azuddha.matay*a:* | uttarArdhe ke.cit

zuddhamatay*a:* | kRtA: kalpitA: | na tu sahajA: || MoT_4,18.5 ||

[image: http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg]



http://sushmajee.com/reldictionary/dictionary/page.R/GunjaSeed.jpg
<http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg>

जग*त्**_**गु*ञ्जा.सहस्राणि यत्र_असंख्या*ny **अ**sAv **अ*णौ ।

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a.paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

.

*there are thousands of berry.bush worlds here*

*:*

*countless atoms*

*arising one.by.one within That, the garden called brahman*

*. *

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau | a.paraspara.lagnAni

kAnanam brahma nAma tat

.

*m.6. In everyone of the infinite number of atoms, there are infinite

number of world.gurivendas which do not mix with each other. The forest of

such of these is called Brahman.

*AS. Gunja seeds ... are little round dark red seeds which can be threaded
into garlands. A more familiar analogy might be pebbles they can be piled
in a heap, but are still separate as an individual pebble.

मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanena_etA* ghanatAm sam.upAgatA: |

य*d**यद् य*त्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat.yat yatra yathArUDham tat.tat pazyati netarat ||4|18|7||

.

mitha: sammilanena etA: .

*these coming falsely/seemingly together = *

ghanatAm samupAgatA: .

*gathering into solidity = *yad.yad yatra yathA ArUDham –

*whatever where and how arisen = *tat.tat pazyati netarat –

*thatever is seen, not otherwise. *

.

mitha: sammilanena etA: . *these coming falsely/seemingly together = *ghanatAm
samupAgatA: . *gathering into solidity = *yad.yad yatra yathA ArUDham
. *whatever
where and how arisen = *tat.tat pazyati netarat . *thatever is seen, not

otherwise. *

.

*mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA
rUDham ... //Mo_4,18.7 // ghanatAm ghanI.bhAvam | gata: sarg*a:* | mitha:
sa melanam naiti na gacchati | yata: sa: sarg*a:* | lakSaNayA tatrastha:
pramAtA | yat yat yatra rUDham paricitam | tat tat tatra pazyati | na
itarat | atra pramAtur azuddhamatitvam hetutvena bahuza: uktam ||
MoT_4,18.7 ||

*m.7. When these world.unions are formed, they get into a majestic grand

solidity. In whatever one establishes, he sees only that and nothing else..

*vlm.7. These being joined also with one another, became dense and thick;
and remain in the same place, where it has grown.

**sv.5.6.7.8 Some of these notions intermingle, thus producing infinite

variety in this diversity. Some do not thus intermingle. But, in fact, all
these notions appear in every atom of existence and these atoms exist
independent of one another. The totality is known as the absolute Brahman.
Each individual sees only those objects which are rooted in his own mind.
When the ideas in the mind do not bear fruits, there is a change in the
mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that_creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.*

* mitha: sammilanena etA: . *these coming falsely/seemingly together =
*ghanatAm
samupAgatA: . *gathering into solidity = *yad.yad yatra yathA ArUDham
. *whatever
where and how arisen = *tat.tat pazyati netarat . *thatever is seen, not
otherwise. *



वर्तमानम् म*no**रा*ज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृ*ttir **म*न*so **ज्ञे*या तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva.paramparA ||4|18|8||

.

vartamAnam manorAjyam naiSphalyam samupAgatA sA kRtti: manasa: jJeyA

tasya jIva.paramparA . *the succession of Living.jIvas*

*. *

*m.8. When it is not possible to know the existence of another's mental
creation, the existence of several Sivas arises.

*vlm.8. The different states of the mind, ensuing upon the absence of its
present objects under its province, brings on a chance in its constitution,
which is called its regeneration (in a new life). (Thus the change of the
mind under the change of circumstances, is reckoned its transformation to a
different being).

**sv. When the ideas in the mind do not bear fruits, there is a change in
the mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that_creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.*

कृत् #kRt . #*kRtti* *.f..* skin, hide • a garment made of skin • the hide

or skin on which the religious student sits or sleeps, &c. (usually the
skin of an antelope) • the birch tree, or its bark (used for writing upon,
[by "Indians" east and west!], for making hookah pipes, &c.) • (=

<kRttikA>) one of the lunar mansions (the Pleiads) • a house. . y2010.028

छिद् #chid . #vicchid . #*vicchitti* *.f..* cutting asunder or off •

breaking off • prevention • interruption • cessation TBr. &c. &c. • wanting
• lack of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style
SAh. Kuval. • irregularity or carelessness in dress and decoration VAs.
Dazar.

*AB. ... s*A_eva* kRttir vicchittir mano.bheda.hetur jJeyA ... ||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha.bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभा*vas**तु* विस्मृतिः ॥४।१८।९॥

deha.sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

.

parasparam sammilatAm

sargANAm *. of the creations = *

rUDha.bhAvinAm deha.sattA bhRzam ruDhA

deha.AbhA.vastu / deha.AbhA.avastu / deha.abhAvas_tu

vismRti:

.

*m.9 When there is a feeling of certainty in the creations, the existence
of corporeal body becomes well established. When these creations are not
perceived, then the existence of body also will also be ignored.

*vlm.9. Thus every regeneration of the mind in a new life, is accompanied
with its concomitan*t d*esires, and their results. The new life is attended
with its proper body, unless the mind has lost its reminiscence.

**sv.9.10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life.force
(prana) and by the knowledge of that which is beyond this prana or
life.force, one gains knowledge of all that is to be known concerning the

activities of the mind as well as the basis for the succession of births.*

*moT.9. evam vibhinna.... ¶ samAna.manorAjyatvAj jIvA: parasparam milanti
iti bhAva: | jIva.paramparA: katham.bhUtA: | sargANAm rUDhau satyatAyAm |
bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha.matInAm
sargAstanmAtrAikya.praNAlena sarvadA milanti | azuddha.matInAm tu kadAcid
eka.saGkalpatvena iti || MoT_4,18.8b ||4|18| nanu katham iyam deha.sattA
prAkaTyam gatA yad vazôdita.saGkalpAkhya.malAvRta.buddhInAm
tanmAtraîkya.praNAlena anya.sargai: saha melanam na bhavati—ityatrAha ||

parasparam ...rUDhibhAvanA: //Mo_4,18.8b // dehasattA... vismRta:
//Mo_4,18.10 a//

देहत्व.परि.रूढत्वा*च् चि*त्.हेम्ना विस्मृत.आत्मना ।

dehatva.pari.rUDhatvA*t_c*it.hemnA vismRta.AtmanA |

मिथ्या.अनुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA.anubhUtA_avidyA tu zuddhA kaTakatA.mitA ||4|18|10||

.

dehatva.parirUDhatvA*t_c*id.d.hemnA vismRtAtmanA mithyA.anubhUtA_avidyA tu

zuddhA kaTakatAmitA

.

*moT. .. cidvyomnA vismRtAtmanA //Mo_4,18.9// cidvyomnA dehatvaparirUDhatvA
*t_c*idvyomakartRkA*t d*ehabhAve parirUDhatvAt | cidvyomnA svAtmatvena
bhAvitA*t d*ehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA | tu
pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAlik*a:_a*bhAva:
| cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa | vismRta:
vismRtim nIta: ||

*m.10 When the body.existence is well established, self is forgotten. False
experiences arise and ignorance emerges. It is like the bracelet.hood

becoming prominent (instead of god).

*vlm.10. As the pure Spirit taking the form of the vital breath, performs
the functions of the body; so the mind being reborn in a new body, is
employed in all the functions of the same body.

**sv.9.10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life.force
(prana) and by the knowledge of that which is beyond this prana or
life.force, one gains knowledge of all that is to be known concerning the

activities of the mind as well as the basis for the succession of births.*

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa.marut.para.prANa.Adi.vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar.Azrayam ||4|18|11||

.

yathA zuddhA:* . as these pure = *prANa.marut.para.prANa.Adi.vedanAt* –
from prANa*.*Air*.*other*.*prANa*.process.*knowing = *vetti *. one
knows = *vedyam
manorAjyam* – the mental realm is to be known = *tathA sarg*A*ntar.Azrayam*

– thus it is a rest within creation*

*. *

*m.11 One can enter the mental empire of another when the vital airs are
pure (and consequently the mind becomes pure).

*vlm.11. The souls of all living beings are subject to the three states of
waking, dreaming, and sound sleep, which are caused by the mind and not by
the body.

*moT.11. yathA zuddhaprANamarut paraprANAbhivedhanAt / vetti
vedhyamanorAjyam tathA sargAn narAzrayI //Mo_4,18.10 // yathA
zuddhaprANamarut{#18} prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat |
paraprANAbhivedhanAt | paraprANeSu yat abhivedhanam abhivyApti: | tasmAt |
parapurapravezAd iti yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya
puruSasya | manorAjyam vetti | tathA tadvat | narAzrayI
tanmAtrapraNAlenAnyapuruSAviSTa: jIvanmukta: puruSa:{#19} brahmaNa:
prathamam utthita: puruSo vA | sargAn{#20} AzritapuruSasargAn | vetti ||

*VA. as pure prana.wind (?), by knowledge of greater prana etc, one

knows what is to be known, understands fantasies of the mind and state
of being inside creation.
*AS. The AB commentary makes i*t_c*lear. He gives analogy of
parakAyApraveza (entering someone else's body by using haThayoga
technique). As purified prANa by sensing other's prANa and associated
things (paraprANAdivedanAt) also knows the thoughts in mind (of others)
likewise pure mind knows the minds of other created beings.

**sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.*

* yathA zuddhA:* . as these pure = *prANa.marut.para.prANa.Adi.vedanAt* –
from prANa*.*Air*.*other*.*prANa*.process.*knowing = *vetti *. one
knows = *vedyam
manorAjyam* – the mental realm is to be known = *tathA sarg*A*ntar.Azrayam*

– thus it is a rest within creation. *

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva.rAzInAm Atma.avasthA.trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti.Akhyam atra deha: na kAraNam ||4|18|12||

.

sarveSAm jIva.rAzInAm AtmAvasthA.trayam zrita: jAgrat.svapna.suSupty.Akhyam

atra *. here / of this = *deho na kAraNam *. Body is not the cause*

*. *

*moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra
tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo_4,18.11 // atra
avasthAtrayAzrayaNe ||

*m.12 In all beings, the three states of waking, dream and deep sleep
states are dependent on individual self (the Siva). Body is not the cause
for them.

*vlm.12. Thus the soul passing under the triple condition in its living

state, does not give rise to the body, as the sea.water gives rise to the

waves. (The body is caused by the mind, and not by the soul which has no
connection with it).

**sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.*



एवम् आत्मनि जीवत्वे स*ty **अ*वस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sat*i_a*vasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca_ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

.

evam.*so .* Atmani.*in.self .* jIvatve.*in the.life.process . *sati.
*in.being.*avasthA.traya_Atmani na.ca.ambhasi_iva vIcitvam asmin_kacati

dehatA

.

*AS. Thus the property of being a body does not arise in a soul

(Atmani dehatA na kacati).even while it is in the jIva stage

with three states,

just as water does not acquire the property of being waves.

**sv.T he self of all living beings passes through three states: *

*waking, dreaming and deep sleep. *

*They have nothing to do with the body. *

*(Even this is based on the assumption of the existence of living beings in
the one self, which is not the truth.) *

*The wise man who goes beyond the deep sleep state (which is pure
consciousness) *

*returns to the source: but the fool who does not is caught up in the

life.cycle.*

.

*moT.13. evam Atmani *jIvatvam anyAvasthA*trayAtmani / *tApA*mbhasi_iva ...
// Mo_4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena bhAsamAnam
| yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam yasya |
tAdRze | asmin jIvatvAvacchinne | Atmani ||MoT_4,18.12 ||

*m.13. The three states exist when Self is individualised as ‘Siva”. It is
like waves existing due to water. These states do not arise because of the
Corporeal body.

*vlm.13. The living soul having attained its intellectual state, and the
rest of the conditions of sound sleep (susupti), is awakened to the
knowledge of itself, and is released from its rebirth; while the ignorant
soul is subjected to be born again.

*VA. so in Self, jiva.hood and its three states being true is not a fact,

bodies appear in this Self like waves in ocean.

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit.kalApadam AsAdya suSupta.anya.pada.sthitam |

बुद्धः निवर्तते जी*vo **मू*ढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

.

cit.kalApadam AsAdya suSuptAnya.pada.sthitam

buddha: nivartate jIva: *. the awakened jIva turns away = *

mUDha: sarge pravartate *– the fool turns toward creation*

*. *

*moT.14. citkalApadam AsAdya suSuptAntapade sthitam / buddho nivartate jIv*a:
m*UDha: sarge pravartate //Mo_4,18.13 // *citkalA*padam* turyAkhyam* padam

| buddh*a: c*it.kalA*vimarzana.samartha: |* nivartate puna: viSayeSv

Asaktim na bhajate | pravartate viSayAsaktim bhajate ||4|18|

*moT.14b.15a. *svabhAvazuddhir

hi yadA tadA maitrI* pravartate / ... //Mo_4,18.14 // maitrI katham.bhUtA

eva | dvayo: ekatva.rUpA eva | dvayor ekatvam eva hi maitrI.zabda.arth*a:*
| pun*a:* katham.bhUtA | su.sauhArda.nidarzanA | susauhArdam
prazasta.mitra.bhAv*a:* | nidarzanam dRSTAnt*a:_y*asyA: | sA | susauhArde

hi dvayor ekatvam eva bhavati ||4|18|

*m.14 Tasting the aspects of consciousness, a Siva turns away from bonded
state and gets established in the state of transcendence. Foolish people
continue in the worldly life.

*vlm.14. And though the knowing and unknowing souls attain the state of
susupti, and resemble each other in kind; yet the unknowing susupta soul,

which is not awakened to the knowledge of its spirituality, is doomed to be
reborn in the mortal world.

**sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.*

द्वयोः एक.स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka.svarUp*A_eva* sva.sauhArda.nidarzanAt |

अज्ञः सुषु*pto '*सम्बु*ddho **जी*वः *kaz**चि*त् *स* सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupt*a:_a*.sambuddha:_jIv*a:* kazcit sa* sarga.bhAk ||4|18|15||

.

dvayo:_ eka.svarUp*A_eva** . of the two there is only one nature = *

sva.sauhArda.nidarzanAt* . fr identification with hirself = *
ajJa: suSupt*a:_a*.sambuddha: jIv*a:* kazcit* . as some ignorant sleeping

unawakened Living.jIva = *

sa sarga.bhAk* – he is the enjoyer of creation. *

*m.15 The two are (in fact) same due to their good nature when deep sleep
state is achieved, whether ignorant or enlightened. Some beings shine the
world.

*vlm.15. The ubiquity of the intellect, makes it pass into the mind in its
next birth; and exhibit itself in different forms in all its succeeding and
subordinate regenerations: (stages of life).

*VA. both (ignorant and wise) have the same nature deep in hearts?, but
ignorant in deep sleep is not awakened, and continues to be in creation as
some jiva

*AS. Both (ignorant and wise) have the same type of deep sleep since .even

the ignorant is related to the soul as indicated in scriptures

(sva.sauhArdanidarzanAt) only difference being the ignorant sleeps

unenlightened and so is entitled to continue in the world. Thus, even
though he gets close to his soul in deep sleep, he does not stay in contact
after waking and returns to the world.

**sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living

beings in the one self, which is not the truth. ) *The wise man who goes

beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.

*moT.14b.15a. *..* / dvayor *ekatva*rUp*A_eva* *su*sauhArda*nidarzanA*

//Mo_4,18.14 //
maitrI kathambhUtA eva | dvayo: ekatvarUpA eva | dvayor ekatvam eva hi
maitrI.zabd*A*rth*a:* | pun*a:* kathambhUtA | susauhArdanidarzanA |
susauhArdam prazastamitrabhAv*a:* | nidarzanam dRSTAnt*a:_y*asyA: | sA |
susauhArde hi dvayor ekatvam eva bhavati ||4|18|MoT_4,18.14 ||4|18|

सर्व.गत्वाच् चितः *kaz**चि*त् पर.सर्गेण नीयते ।

sarva.gatvA*t_c*ita: kazcit para.sargeNa nIyate |

सर्गे सर्गे पृथ*g.**रू*पम् सन्ति सर्ग.अन्तरा*Ny **अ*पि ॥४।१८।१६॥

sarge sarge pRtha*k.r*Upam santi sarga.antarAN*i_a*pi ||4|18|16||

.

sarva.gatvAc cit*a:* . *thru the all.going of consciousness . *kazcit.
*what/who.ever.*

para.sargeNa . *by/with the next_creation . *

nIyate* . **is led .*

sarge sarge . *in **creation after creation . *

pRthak.rUpam* . as separate forms . *

santi . *are . *sarga.antarAN*i_a*pi

.

*murthy.16 Since consciousness is immanent in all,

some can enter the (mental) creations of others.

Even in a given creation

there can be many many creations

.

**vlm.16. Among these repeated births, the subordinate regenerations
resemble the many folded coatings of a plantain tree; and the spirit of
Brahma is contiguous to, and pervades the whole, like the lofty leaves of
the same tree.*

*moT. sarvagatvAc cit*a:* kazcit parasargeNa nIyate //Mo_4,18.15b //

sva.sarga.bhAk suSupta.avasthAyA: pUrvam yAdRk.svabhAva AsIt |
tAdRk.svabhAva eva_ity arth*a:* | parasargeNa nayanam svabhAva.parivRtti:
jJeyA | zukra.Adi.sarga.dRSTAntena vA para.sarga.nayanam yojyam

||MoT_4,18.15 || nanu tasmin sarg*e_a*nya: sarg*a:* kutra_asti yena_asau
nIyata ity | atrAha — sarge sarge pRthagrUpam santi sargAntarANy api //

Mo_4,18.16ba// yathA kadalI.daleSv antar anyAni dalAni santi teSv antar apy

anyAni tathA sargeS*u_a*pi sargAntarANi santi ||

**sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.*

ते*ष्व् अ**py **अ*न्तस्थ.सर्ग.ओघाः कदली*.**द*ल.पीठवत् ।

teS*u_a*p*i_a*ntastha.sarga.oghA: kadalI.dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra.pIvara.vRttimat ||4|18|17||

.

teS*u_a*p*i_a*nta.stha.sarga_oghA: kadalI.dala.pIThavat sarva.sargAntarAdUram
patra.pIvara.vRttimat

.

*vwv.361/4.18.16b.17a. Within every world, there are other worlds too of

different kinds. Like the basic coverings of a plantain tree, there are
multitudes of worlds existing within them also.

*moT. teSv ... pIThavat //Mo_4,18.16b // teSv antar apy anyAni santIti
piNDArth*a:* ||4|18|MoT_4,18.16 ||4|18| sarge
sargAntarApUrapattrapIvaravRttimAn //Mo_4,18.17a //sarge ekasmin sarge |
ya: sargAntarApUra: anyasargasamUh*a:* | sa eva pattrANi | tai: pIvarA
bRMhaNarUpA |

*m.17 In these also, there can be innumerable creations like the thick
peels of a banana stump. These are spread like thickly spread banana leaves
(of a banana plant).

*vlm.17. The influence of the Divine spirit, is as cool as the cooling
shade of a plantain arbour. It is of its own nature; and is as unchangeable
as the pith of the plantain tree, notwithstanding the changes in all its
outer coats and coverings.

**sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDapa: |

कदल्याम् अन्यता न_अस्ति यथा पत्र.शते*ष्व् अ*पि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra.zateS*u_a*pi ||4|18|18||
.

svabhAva.zItalam *. naturally cool = *

brahma* . Immensity = *

kadalI.dala.maNDapa:* . housed in a plantain sheath = *

kadalyAm anyatA *nA*sti

yathA patra.zateS*u_a*pi *. . *

*m.18 Brahman is cool like a bower of banana leaves. There is only

banana.ness everywhere; there is nothing else inspite of the many leaves

(i.e. creations).

*vlm.18. There is no difference or diversity in the nature of Brahmá the
creator, in his repeated and manifold creations of worlds; for he being the
seed of the world, shoots forth by his moisture into the form of the
expanded tree of the world, and becomes the same seed again.

*AS. .. Even though the plantain has numerous layers, it is just one!

**sv.17.18.19.20.21.22 ... Such creations are endless, one appearing within

another like the barks of a plantain stem...*

*moT. ..brahma.tattv*e_a*nyatA *nA*sti tathA sarga.zateS*u_ *api

//Mo_4,18.18b //
spaSTam ||4|18|

ब्रह्म.त*त्त्वे **'*न्यता न_अस्ति तथा सर्ग.शते*ष्व् अ*पि ।

brahma.tattv*e_a*nyatA nAsti tathA sarga.zateS*u_a*pi |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

.

brahma.tattve . *In the immense Brâhmic Thatness . *anyatA nAsti . *there
is no otherness . *

tathA sarga.zateS*u_a*pi . *and thus it is in the hundreds of creations too
. *
bIjam eva . *just as a seed . *

rasAt

phullam

bhUtvA

bIjam punarbhavet . *the seed becomes again*

*. *

brahma.tattve . *In.Brahmaic.Thatness*

anya . anyatA . *the Affective.State of "Other" . *

nAsti . *is.not_existent . *

#as . nAsti . *is.not_existent . *

tathA sarga.zateS*u_a*pi . *and thus it is in the hundreds of creations too
. *
bIjam eva . *just as a seed . *

rasAt phullam bhUtvA

bIjam punarbhavet . *the seed becomes again*

*. *

*moT.19b.20a. *bIjAt phalam rasAd* bhUtvA *yathA* bIjam punar bhavet / ...

//Mo_4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya
| rasAt heto: | pun*a: b*Ijam bhavet | tathA brahma mana:_ bhUtvA bodhAt |
pun*a: b*rahma bhavet ||

*m.19. There is nothing else other than Brahman.native whatever be the

number of creations. A seed is full of essence and it generates again thr
*a:_a* the cycle of tree and fruits.

*vlm.19. So Brahma taking the form of the mind, becomes the same Brahmá by
reminiscence of his mind; as the sap of the soil makes the seed to bring
forth the fruit, which reproduces the like seed.

**sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

.

**tt.gram. #*prAduH* *prAdus . प्रादुस् ind. Visibly, evidently,

manifestly, in sight (used chiefly with भू *bhU*, कृ *kR* and अस्
*as*) ; प्रादुश्चकर्थ
यदिदं पुरुहूत. रूपम् Bhāg. +

*x* #sat . अस् #as . #sat, satI सत् adj. (.ती .f..) . This most important

term is commonly translated as 'being'. This is not quite appropriate in
English, where the vocab. does not make a clear distinction between Being
and Becoming. The root ##bhU "to become" governs words such as #bhAva,
भू #bhUta
&c.&c, dealing with states of Feeling (in Time) •• ##as is better

translated as conditions of 'being.at' or 'being.So' (in Place) • When the

Saints got hold of this term <sat> they inevitably gave it an ethical
status: so it has connotations of "Good, virtuous, chaste • noble, worthy,
high • as in satkulam सत्कुलम् • right, proper (equating it with *saMyaJc,
which they also misread) • In WN and FM I only employ this reading when the

speaker is of a religious character • #*sat **.n..* . "That which really

exists, entity, existence, essence" serves our text better. "The really
existent truth, reality" is troublesome in the context of yv/FM, since
Engl. does not have a common ground of meaning for "Real", which better
translates *vastu and its derivatives. • (In gram) The termination of the

present participle. (सत्कृ sat.kR meanssto respect, treat with respect,
receive hospitably • to honour, worship, adore • to adorn) •.• .Comp. #
*sadasat* *.**अ*सत् (सदसत्) .adj.. existent and non.existent, being and not
being • real and unreal [So and not.So] • true and false • good and bad,
right and wrong • virtuous and wicked. (.n. du) entity and non.entity •
good and evil, right and wrong. •• . #sattA .tA f . existence, being up • a
partic. jAti (in phil) • goodness, excellence • .mAtra n . mere entity or
existence (sattAmAtrAtman sattA.mAtra=Atman adj. 'whose nature is entitled
only to the predicate being') • .vat adj. entitled to the pred. 'being',
endowed with existence.



तथा ब्रह्म म*no **भू*त्वा बोधा*d **ब्र*ह्म परम् भवेत् ।

tathA brahma man*a: b*hUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa.kAraNakam bIjam phala.bhAvena jRmbhate ||4|18|20||

.

tathA brahma manas bhUtvA

bodhAdbrahma param bhavet

rasa.kAraNakam . *the causal sap = *

bIjam

phala.bhAvena jRmbhate

.

*m.20 Brahman becomes mind and through enlightenment and consequent

knowledge returns back to its Brahman.hood. It is like the cycle of
seed.tree fruits.seed.

*vlm.20. So the productive seed proceeding from Brahmá, displays itself in
the form of the world. But as no body can say what is the cause of the sap
in the seed, so no one can tell why the spirit of God, teems with
productive seed (of Brahmá) in it.

**sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

*moT.19b.20a.... / ... bodhAd brahma *punar* bhavet //Mo_4,18.19 // yathA

phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | pun*a:
b*Ijam bhavet | tathA brahma mana:_ bhUtvA bodhAt | pun*a: b*rahma bhavet
||4|18| *moT.20b. . brahmakAraNaka:_ jIva:_ jagadrUpeNa jRmbhate
//Mo_4,18.20 //

ब्रह्म.कारण*कः**_**जीवः**_**ज*ग*d.**रू*पेण जृम्भते ।

brahma.kAraNaka: jIva: jagat.rUpeNa jRmbhate |

रसस्य कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

.

brahma.kAraNaka: . *a brahmic activation = *jIva: . *by/with** a
Living.jIva = *jagad.rUpeNa . *thru the world.form it_expands . *jRmbhate =
rasasya kAraNam . *as for the cause of the rasa.sap = *kim syAt iti vaktum
na yujyate . *whatever is said does not suit the case. *

*m.21.22. Siva swells and expands into the world form because of Brahma To

say that it is due to the cycle of flow of the essential native, is not a
sound statement. I*t d*oes not fi*t_e*ven to say that Brahman is the cause
(of this world). To say that there is no distinction, by the very nature of
Brahman (between Brahman and World) does not also suit.

*vlm.21. So no one should inquire into the cause of Brahma; because his
nature being inscrutable and undefinable, it is improper to say him this or
the other.

**sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

*moT.21b. .. //Mo_4,18.21a // katham na yujyata ity | atrAha svabhAva iti |
svabhAva: param kevalam | nirvizeSatvAt | vaktum abhiyogaviSayatAm netum |
na yujyate | svabhAvasyAbhiyoge kriyamANe avizeSAt sarveSu
svabhAveS*u_a*bhiyoga:
prApnoti_iti nirvizeSatvAd iti padasyAbhiprAy*a:* ||

* brahma.kAraNaka: . *a brahmic activation = *jIva: . *the Living.jIva
= *jagad.rUpeNa
. *thru the world.form it_expands . *jRmbhate = rasasya kAraNam . *as for
the cause of the rasa.sap = *kim syAt iti vaktum na yujyate . *whatever is

said does not suit the case. *

ब्रह्मणः कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ।

brahmaN*a:* kAraNam kim syA*t i*ti vaktum na yujyate |

स्वभा*वः**_**नि*र्विशेषत्वात् प*रः**_**व*क्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

.

"brahmaN*a:* kAraNam kim syAd" iti . *"What might be the cause of the
Brahman Immensity?" = *vaktum na yujyate . *is not suitable to say =
*svabhAva:_
nirvizeSatvAt para: . *"By nature the Supreme is without distinctions"
= *vaktum
na yujyate . *is not suitable to say. *

.

*"What might be the cause of the brahman.Immensity?"*

*is not right to say*

*.*

*"By nature the Supreme is without distinctions"*

*is not right to say*

*. *

*vlm.22. He must not attribute causality to what is not the cause, nor
impute the causation of material bodies to the immaterial spirit of God,
that is the prime and supreme cause of all: (as the Prototype). We must
reason rightly regarding what is certain truth, and not argue falsely about
what transcends our knowledge.

*m.21.22. Siva swells and expands into the world form because of Brahman.

To say that it is due to the cycle of flow of the essential native, is not
a sound statement. I*t d*oes not fi*t_e*ven to say that Brahman is the
cause (of this world). To say that there is no distinction, by the very
nature of Brahman (between Brahman and World) does not also suit.

**sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.*

* "brahmaNa: kAraNam kim syAd" iti . *"What might be the cause of the
Brahman Immensity?" = *vaktum na yujyate . *is not suitable to say =
*svabhAva:_
nirvizeSatvAt para: . *"By nature the Supreme is without distinctions"
= *vaktum
na yujyate . *is not suitable to say. *



न_अकारणे कारण.आदि परे व*stv.**आ*दि.कारणे ।

na_akAraNe kAraNa.Adi pare vastu.Adi.kAraNe |

विचारणीयः सा*रः**_**हि* किम् असार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra.vicAraNai: ||4|18|23||

.

na akAraNe . *not in the causeless = *

kAraNa_Adi pare . *beyond causation = *

vastv.Adi.kAraNe . *in the cause of materiality = *

vicAraNIya: sAro hi . *sincer the sAra.Essence is to be studied .*

kim asAra.vicAraNai: – *what use is essenceless enquiry*

*? *

*m.23 Why indulge into sapless and uninteresting inquiry into reasons and

logics into the (natives) of non.casual Brahman? The causes for material

and other kinds of things are worthy of inquiry.

*sv.23. One should enquire into that which is truly the uncaused cause of
all substances, which is yet beyond all such causationsthis alone is worth
enquiring into, for this alone is the essential. Why enquire into the

non.essential?

**vlm.23. The seed casts off its seedy form, and assumes the shape of the
fruit; but Brahma (the seed of all) contains the fruit (of the universe) in
his bosom, without laying aside the seed. *

*moT. na_akAraNe kAraNAdi pare vAstv AdikAraNe //Mo_4,18.22b // asata:

sarvamayatva.ayogAt iti bhAva: | na_akAraNa iti | akAraNe na vidyate

kAraNam yasya | tAdRze | AdikAraNe pare utkRSTe cin.mAtre | kAraNAdi na
asti | AdikAraNatvApAyAd iti bhAva: ||

बीजम् जह*d.**बी*ज.वपुः फली.भूतम् विलोक्यते ।

bIjam jaha*t.b*Ija.vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजह*n..**नि*ज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajaha*t.n*ija.vapu: phalam bIje ca saMsthitam ||4|18|24||

.

bIjam jahat.bIja.vapu: phalI.bhUtam vilokyate | brahma.ajahat.nija.vapu:
phalam bIje ca saMsthitam

.

*a seed discarding its seed.case*

*is perceived as a fruit.body.*

*brahmA does not discard his native body*

*and so the fruit_exists within the seed.*

*vwv. A seed, giving up its seed.form, is seen as having become a fruit.

brahman (or the Absolute), not relinquishing its nature, is remaining as a
fruit within a seed (i.e. without transformation).

**sv.24.25.26 **O rAma, the tree in a seed grows out of it after destroying

the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is. *

बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।

bIjasya_AkRtimat sarvam tena_an.AkRtimat.padam |

न युज्यते समी.कर्तुम् तस्मा*n_**न*_अस्ति_उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmA*t n*a_asti_upamA zive ||4|18|25||
.

bIjasya_AkRtimat sarvam . *everything has a form like a seed = *

*tena_an.AkR*timat.padam . *byThat/therefore = *

na yujyate samI.kartum

tasmA*t na_asti_upam*A zive . *therefrom there is no like in ziva. *

*moT. .. tenAn*AkRti tat*padam / ... //Mo_4,18.24 // sarvam samastam
svarUpam | bIjasya_AkRtimat bhavati | tena tato heto: | zive

zuddha.cin.mAtra.tattve | upamA *nA*sti ||4|18|

*m.25 A seed is totally with form. And so it is not proper to compare seed
and Brahman since Brahman is formless and shapeless. There is, therefore,
nothing tha*t_c*an be a simile to the Supreme.

*vlm.25. Brahma evolves himself in his creation and does not produce the
world like the fruit from the seed; therefore know the world as the vacuous
heart of Brahma, and is neither born nor unborn of itself.

**sv.24.25.26 **O rAma, the tree in a seed grows out of it after destroying

the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is. Hence, it is
impossible to compare the incomparable Brahman with anything whatsoever;
whereas the tree, etc. are definable material substances, Brahman is
nameless and formless being. It is Brahman alone that becomes what appears
to be of a different nature; yet, from another point of view, it does not
so become, for it is eternal and changeless. One cannot therefore posit
anything concerning Brahman: it is not possible to say that it has not
become all this, nor is it possible to say that it has become all this.*



स्वम् एव जायते स्व.आभम् न च त*j **जा*य*ते **'*न्य.दृक् ।

svam eva jAyate sva.Abham na ca ta*t j*Aya*te_a*nya.dRk |

अ*to **न* जातम् न_अजातम् विद्धि ब्रह्म न*bho **ज*गत् ॥४।१८।२६॥

a*ta:_n*a jAtam na_ajAtam viddhi brahma na*bha:_j*agat ||4|18|26||

.

svam eva jAyate sva.Abham na ca tat jAyat*e_a*nya.dRk ato na jAtam nA.jAtam
viddhi brahma nabho jagat

.

*m. 26 Brahman is itself. It resembles itself. It is not like any other

thing. And so know that this world is neither born nor unborn in the
consciousness.ether.

*vlm.26. The viewer viewing the view, is unable to see himself (his inward
soul) because his consciousness being engrossed by external objects, is
disabled from looking into itself.

*moT.26. kham eva jAyate khAbhAn_na ca taj jAyate_'nyadRk / ato na jAtam vA

jAtam viddhi brahmanabho jagat //Mo_4,18.25 // kh*A*bhAt atyanta.nairmalyen
*a_A*kAza.tulyAt brahmaN*a:* | kham eva jAyate | nanu katham etad ity Aha |

na ceti | cazabdo hetau | yatas tat jagannAma kham | anyadRk
brahmetaradRgrUpam | na jAyate notpadyate | phalitam kathayat*i_a*ta iti |
ata: paramArthato | na jAtam | AbhAsata: jAtam vA | jagat
brahmanabh*a: b*rahmAkAzam
| viddhi ||4|18|

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च_आक्रान्त.संवित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca_AkrAnta.saMvitte: kasya_udeti nijA sthiti: ||4|18|27||

.

dRzyam pazyan svam AtmAnam . *seeing ones own self as dRzya.Percept*–
object = na draSTA *sam.pra*pazyati . *no Perceiver so perceives = *

prapaJca_AkrAnta.saMvitte: kasy*a u*deti nijA sthiti: . *from what would

the natural state arise*

*? *

*sv.27. When the self is seen as an object, the seer is not seen
(realised); as long as the objective universe is perceived one does not
realise the self.

*m.27 A perceiver cannot perceive himself. How can any knowledge which is
completely seized and possessed by this world, reveal the true state?

*vlm.27. Of what avail is sagacity to one, whose mind labours under the
error of water in a mirage; and what power has the mirage over a mind,
which is possessed of its sagacity?

*moT.27. .. / ... //Mo_4,18.26 // draSTA dRzyam dRzikriyAviSayIbhUtam
bhAvajAtam | pazyan | svam AtmAnam draSTRrUpam nijam AtmAnam | na pazyati
nAnubhavati | prapaJcenAkrAntA svonmukhatAm nItA | saMvitti: yasya |
tAdRzasya | kasya puruSasya | nijA sthiti: svam svarUpam | udeti sphurati |
na kasyApIty artha: ||

मृग.तृष्णा*.**ज*ल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

mRga.tRSNA.jala.bhrAntau satyAm kA_iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का_इव.असौ मृग.तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA_iva_asau mRga.tRSNikA ||4|18|28||

.

*what seems real in the delusion of mirage *

*is a conditioned deception *

*but a real deception*

.

mRga.tRSNA.jala.bhrAntau satyAm kA_iva vidagdhatA | vidagdhatAyAm satyAm tu
kA_iva_asau mRga.tRSNikA

.

jd. This is wordplay on #vidagdha.

(1) cooked, burnt.up, consumed, digested (food); so "cooked.up",
improvised;

(2) shrewd, clever, scholarly (pANDita), cunning.

*sv.28 When you see the mirage as water, you do not perceive the rising

hot.air; but, when you perceive the hot.air, you do not see water in the

mirage! When one is truth, the other is not. The eyes which perceive all
the objects of the world, do not see themselves.

*m.28 Where is truth when the illusion of water is a mirage occurs? Truth
is burnt away. Where is illusion when mirage disappears? Truth is revealed.



आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza.viza*da:_d*raSTA sarva.aG*ga:_a*pi na pazyati |

नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva_AtmAnam dRzI.bhUtam aho bhrama: ||4|18|29||

.

AkAza.vizada:_draSTA . *the Space.pure Seer = *sarva.aGg*a:_a*pi . *tho in
all bodies** = *na pazyati . *does not see = *netram nijam iva *his native
eye. *AtmAnam dRzI.bhUtam *Self an object of perception? *aho bhrama: *. O

what a delusion*

*! *

*m.29 When a perceiver is as vast as and spread over the entire space, he
cannot see his own limbs. Self can be seen only when eyes are there. What a
MAya!

*vlm.29. As the looker on the clear sky, does not see what is above the
skies; so we see ourselves and others as material beings; bu*t_c*annot see
the inward part of the immaterial soul, as the wise men do.

*VA. pure.space complete seer does not sees own self as (he does not see)

its eye, being greatly deluded by seeing objects.
*AS. The two verses 29, 30 are an interesting pair well analyzed by AB,
(and completely garbled by VLM).

*jd. others might add "*and* completely garbled by AB", whose commentaries
are for the most part prolix, fatuous, and often totally irrelevant.

*AS. A *clear* *observer* *encompassing all* *does not see* *him**self* as *an
object of vision* (dRzIbhUtam) just as one does not see *one's eye *(while
looking at other things. *Oh, what an illusion*. The point is that when you
look outside, you don't hope to see yourself (who is inside).

sarvAGga = all the limbs, or particularly all branches of Vedic study.

आकाश.विशदो द्रष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza.vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva_AtmAnam dRzI.bhUtam iv*A*bhram*a:* ||4|18|30||

.

AkAza.vizada:_draSTA . *Space.pure Seer = *sarva.aGg*a:_a*pi . al*tho the
All.body = *na pazyati . *does not see = *teSAm nijam iva . *as.if innate
in these = *AtmAnam

*the Self = *dRzI.bhUtam iv*A*.bhrama: . *as.if a seen being. *

*moT.30. .. / netram nijam ivAtmAnam dRzIbhUtam aho bhrama: //Mo_4,18.28 //
AkAzavad vizada: zuddhacin.mAtrarUpatvenAtyantanirmal*a:* | draSTA |
dRzIbhUtam dRzyabhAvam gatam | AtmAnam draSTAkhyam AtmAnam | na pazyati |
kim iva | netram iva | yathA netram nijam AtmAnam na pazyati | tathety arth
*a:* | aho bhram*a: b*havati ||4|18|MoT_4,18.28 ||

*m.30. When a person is as vast as and spread over the entire space, he
cannot see his own limbs. Those without any illusion can see their self as
true.

*vlm.30. Brahma who is as clear as the firmament, cannot be perceived by
all our endeavours; because the sight of the sky as a visible thing, cannot
give us an insight into the invisible Brahma; (which fills all space with
his presence).

*VA. pure.space complete seer does not see them (objects) as their own

(independent?) he does not gets deluded by visible objects
*AS. But Would you not see "other souls", outside, then? No! If one with
such a clear vision is disillusioned (abhrama:) he does not see others'
souls like his own (because, he would not see the duality in the world!)

आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

AkAza.vizadam brahma yatnena_api na labhyate |

दृश्ये दृश्यतया दृष्टे *त्व् अ*स्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe *tu_a*sya lAbha: su.dUrata: ||4|18|31||

.

AkAza.vizadam . *Space.pure = brahman.Immensity = even with effort is not
got . *yatnena_api na labhyate = dRzye dRzyatayA dRSTe tu asya lAbha:

su.dUrata:

.

*moT.31. .. //Mo_4,18.29 // kuto na labhyate ity | atrAha dRzya iti | tena

dRzye dRzyatva.Âdarzanam eva brahma.labdhir iti bhAv*a:* ||

*sv.31 As long as one entertains the notion of objectivity, the self is not
realised. Brahman is as subtle and pure as space.

*m.31. Brahman who is spread over the entire space/ether cannot be achieved
by effort as long as one sees a phenomenon as a phenomenon.

*vlm.31. Such a sigh*t_c*annot present itself to us, unless we can see the
true form of God; but it is far from being visible to the beholder, as the
sight of subtilest things.

तादृ*g.**भा*व.स्वरूपेण विना यत्र न दृश्यते ।

tAdR*k.b*hAva.svarUpeNa vinA yatra na dRzyate |

तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tatra_api dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

.

tAdRg.bhAva.svarUpeNa vinA . *without that.being.nature *

*where it is not seen = *

yatra

na dRzyate . *even there = *

tat*ra_api *

dUra.udastA_eva . *cast very far away = *

draSTu: sUkSmasya dRzyatA . *the perceptive state of theSeer of the subtle.

*

*vlm.32. We see the outward sight because we cannot see the beholder of the
sight; (i. e. God himself who beholds his works). The beholder (God) is
only the existent being, and the visibles are all nothing.

*VA. so, without seeing being's own nature, vision of subtle observer is
indeed far away.
*AS. When it is observed without looking for its true nature, the
visibility for one trying to observe the subtle Brahman is totally lost
(dUrodastA eva). In other words, if one hopes to see Brahman just as one
sees a concrete object like a po*t_e*tc., then one has no hope of "subtle"
Brahman. You have t have the correct "seeing attitude".

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा_एव सम्भव*त्य् ए**ko **न*.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

draSTA_eva sambhava*ti_e*k*a:_n*a.tu dRzyam iha_asti hi ||4|18|33||

.

*and the Seen is seen*

*by That/therefore*

*the Seer, rAma, does not see*

*since the Seer conjoins with the One*

*there cannot be anything Seen*

*. *

dRzyam ca dRzyate tena draSTA rAma na dRzyate | draSTA_eva

sambhavati_eka:_na.tu dRzyam iha_asti hi

.

*sv.33 I*t_c*annot be realised by any effort whatsoever. As long as one
sees what is seen with the inner feeling that they are objects of
perception (himself being their separate seer or subject), the realisation
of Brahman is far indeed.

*m.33.If the all.immanent perceiver abides as phenomenon where is observer

hood? ...

*VA. by (while) seeing visibles, o rAma, seer is not seen; (seer is seen)
only when seer becomes one (with seen), for here is not seen at all.
*AS. By such an attempt of vision (tena) the visible objects (dRzyaM) can
be seen, not the observer (dRSTA). Moreover, only the observer possibly
exists (dRSTA eva sambhavati), and there is no visible world (in reality).
In other words, an attempt to "see" in the usual sense will only lead to
observing illusions, never the true Brahman.

द्रष्टा सर्व.आत्म*ko **दृ*श्ये स्थि*taz **चे*त् का_एव द्रष्टृता ।

draSTA sarva.Atma*ka:_d*Rzye sthi*ta: c*et kA_eva draSTRtA |

सर्व.शक्तिमता राज्ञा यद् यत् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

.

draSTA sarva.Atmaka: dRzye sthit*a: c*et* . *

*if the seer as all.self is situate in an object = *

k*A_eva* draSTRtA* . what then is the state of seer = *

sarva.zaktimatA rAjJA

ya*t *yat

sa*mp*adyate yathA ...* – . *

*vlm.34. As the sweet saccharine juice of the sugarcane, thickens itself
into the form of the sugarcandy; so the will of God, becomes compact in the
solid body of the universe.

*moT.34a. .. sarvAtmaka:_ *dRzyam *sthitaz_cet *keva dRzyatA* //Mo_4,18.32b
//
sarvAtmaka: draSTA dRzyam sthita: dRzyatayA sthit*a:* | cet bhavati | tadA
dRzyatA kA iva bhavati | avazyam ca svapnanyAyena draSTu:
dRzyatayAvasthAnam aGgIkartavyam

yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
| yathA sampAdyate sampAdanakriyAviSayatAm nIyate ...

*VA. if all.encompassing seer abides in visibles (when seer and the seen

are one?), how here can be seerness at all? (if they are one, i*t_c*an be
no separate seer??)

as all.powerful king stays (unseparable with his power?)

*AS: If (as per scriptures, one says that ) the observer (draSTA) being all
encompassing is in the visible, then wha*t_c*an he observe (as separate
from himself)?
The second line joins with the next. As an all powerful emperor can acquire
anything, whatever he experiences, he becomes it himself. In other words,
the illusory world different from Brahman does no*t_e*xist, but is only the
Brahman itself.

तत् तथा_अनुभवत्य् आशु *स* एव_उदेति तत् तथा ।

tat tathA_anubhava*ti_A*zu sa* eva_udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura.sa.ullAsa: khaND*a:_b*havati bhAsura: ||4|18|35||

.

tat tathA_anubhavaty Azu sa *. that thus he quickly becomes = *

eva udeti tat tathA *. springing.up that thus = *

yathA madhura.sollAsa:

khaNDo bhavati bhAsura: *. . *

*moT.35a. tat tat tathA bhavaty Azu sa evodeti tattayA //Mo_4,18.33 //
yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
| yathA sampAdyate sampAdanakriyAviSayatAm nIyate | tat tat vastu | Azu
tathA bhavati sampadyate | vicAre kriyamANe sa eva rAjA eva | tattayA
tattadvasturUpeNa | udeti sphurati | ayam bhAva: | yathA sarvazaktimAn rAjA
svAvyatiriktajJAnadvAreNa jJAnavivartabhUtasampadyamAnavastutayA sphurati |

tathA draSTA svAvyatirikta.dRzikriyAdvAreNa
dRzikriyAvivarta.bhUta.dRzyamAna.padArthatayA sphurati_iti ||4|18|

*m.35 Only when sap loses its sap.form, flowers and fruits are produced.

Similarly losing its delight of consciousness Siva becomes a body and such.

*vlm.35. As the moisture of the ground and of the vernal season, becomes
incorporated in vegetable life, bringing forth the fruits and flowers; so
the energy of the Divine Intellect, turns itself into the living spirit;
which shortly appears in a corporeal form (of the body and its limbs).

रसताम् अजह*c **च*_एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajaha*t_c*a_eva phala.puSpa.latA.unnata: |

चित्.उल्ला*sas **त*था जी*vo **भू**yo **भ*वति देहकः ॥४।१८।३६॥

cit.ullAs*a:_t*athA jI*va:_b*hU*ya:_b*havati dehaka: ||4|18|36||

.

rasatAm ajaha*t_c*a_eva

*fruit.flower.vine*

unnata:

cid.ullAsas* t*athA jIva:

bhUyas bhavati dehaka: *. gradually becoming embodied. *

*vlm.36. As every thing is beheld in our sight, without being separated
from its idea in the mind; so the inward notion, shows itself in the shape
of the visible object, like the vision in a dream, which is but a
representation of the thoughts entertained in our minds. (i. e. The thought
is the archetype of the appearance).

*m.34.36 Whatever that perceiver experiences inside that alone emerges out.

It is like the sugarcane juice which forms the sweet jaggery.

चिन्.मात्रताम् ताम् अजह*d **ए*व दर्शन.दृ*G=**म*यम् ।

ci*t.m*AtratAm tAm ajaha*t_e*va darzana.dR*k=m*ayam |

अन्तःस्व.अनुभ*vaz **च*_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhav*a:_c*a_eva jagat.svapnam prapazyati ||4|18|37||

.

ci*t.m*AtratAm tAm – *that measured state of Consciousness = *ajahad eva *.
not losing it = *darzana.dRG=mayam . *Scene.Seer=made =
*anta:sva.anubhavaz_ca_eva
. *and inner.self.experience **too** = *jagat.svapnam prapazyati .
*waking.dream

it perceives.... *

*that measured state of Consciousness*

not losing it to Scene & Seer

*as inner.self.experience* *it perceives that state*

*as a waking.dream*

*.*

*m.37. Without losing its transcendental native and pure intelligence this

transcendent perceiver (observer) becomes, by self.experience internally of
vision and the visible. And with that sees the world.dream.

*sv. It is only when the division between the seer and the seen is given
up, only when the two are seen as of one substance, that the truth is
realised.

*moT.36b.37a. cidullAsas tathA jIva:_ *bhUtvA* bhavati dehaka: /

cin.mAtratAm tAm ajahad eva darzanadRGmaya: //Mo_4,18.35 // darzanadRGmay
*a:* karmasAdhano Hyam darzanazabd*a:* | tena dRzyadRGmaya: ity arth*a:* |
yugmam ||4|18|

**vlm.37. The ideas of self and others, are as granules in the mind, and
are like the grains of salt, which are produced in the briny grounds from
moisture of the earth: (i. e. saline particles, produced of terrene and
marine serocity). So the multitudes of thoughts in the mind, are exactly as
the globules of salt or sand on the seashore: (almost infinite in their
number). *

* ci*t.m*AtratAm tAm – *that measured state of Consciousness = *ajahad eva *.
not losing it = *darzana.dRG=mayam . *Scene.Seer=made
=*anta:sva.anubhavaz_ca_eva
. *and inner.self.experience **too** = *jagat.svapnam prapazyati .
*waking.dream
it perceives.... *

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।

ahamtA.Adi.rase bhaume khaNDakatvam iva_Atmani |

ना*ना.*खण्ड.सहस्र.ओ*ghair **अ*द्विती*yair **नि*ज.आत्मनः ॥४।१८।३८॥

nAnA.khaNDa.sahasra.ogh*ai: a*dvitIy*ai: n*ijAtmana: ||4|18|38||

.

*so there are senses of "I"ness*

*like fragmentation in elemental matter*

*.*

*in the self*

*is an ocean of thousands of various bits*

*without duality*

*innate in self*

*.*

ahamtA.Adi.rase bhaume khaNDakatvam iva_Atmani | nAnA.khaNDa.sahasra.oghai:
advitIyai: nijAtmana: .

.

*moT. bhaum*a: b*hUmisambandhI ||4|18|

*VA. as saline solution crystallizes into salt pieces, so in Self exis*t_e*go

etc, and many thousand such fragments are non.separate with Self

*AS. The first line joins with verse 37 and explains how the dream called
world arises from solidified Chit. The second line joins with verse 39 and
explains how these solidified pieces of Chit turn back into Chit as
sal*t_c*rystals
turning back into saline solution.

* verse 36 above does not seem to imply "salt". none of my Dictionary
sources mentions salt; all refer the term to the earth (bhUmi) or as an
epithet of the planet Mars. one source says it is an Ayurvedic term meaning
"salt" but gives no attribution except the name of the sushruta; but MW has
not found it in his close study of the work. bhauma indicates whatever is
Earthen among the five Elements.



यथा_उदेति रसः_भौ*maz **चि*त् तथा_उदेत्य् असम्भ्रमम् ।

yathA_udeti ras*a:_b*haum*a: c*it tathA_udeti_a.sambhramam |

चि*d.**र*स.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥

ci*t.r*asa.ullAsa.vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||

.

yathA udeti – *so there arises = *rasa: .

*sap = earthly/material . *bhauma:* = *cit.*Consciousness =
*tathA_udeti . *thus
arises = *a.sambhramam . *without_confusion = *cit.r*asa.ullA*sa.vRkSANAm – *of
Consciousness*.*sap=comparable+trees = *kacatAm *. the state of Projection
= *AtmanA_Atmani *. by self in self*

*. *

*moT.38b.39a. .. / ... tathodety ahambhramai: //Mo_4,18.36 // bhaum*a:
b*hUmisambandhI
||4|18|MoT_4,18.36 ||4|18| *moT.39b.40a. .. //Mo_4,18.37 // cid eva ras*a:*

| tasya ya: ullAs*a:* | tasya vRkSANAm jagatAm iti yAvat ||4|18|MoT_4,18.37
|| yA yodeti yathA yasyA jIvazakte: svasaMsRti: //Mo_4,18.39a// udeti
sphurati | ci*t_c*itsvarUpA | sA jIvazakti: | svAnta: svamadhye |

*vlm.39. These trees again shoot forth in branches and leaves, of which
there is no end; and so is every other world like a forest, supplying its
sap to innumerable plants, like the thoughts in the mind.

* yathA udeti . *so there arises = *rasa: . *sap = earthly/material . *
bhauma:* = *cit.*Consciousness = *tathA_udeti . *thus arises = *a.sambhramam
. *without_confusion = *cit.r*asa.ullA*sa.vRkSANAm – *of
Consciousness*.*sap=comparable+trees
= *kacatAm *. the state of Projection = *AtmanA_Atmani *. by self in self. *



दृश्य*.**शा*खा.शत.आढ्यानाम् इह न_अ*nto '*वगम्यते ।

dRzya.zAkhA.zatADhyAnAm iha nAnt*a:_a*vagamyate |

खण्डः प्रत्येकम् एव_अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaNDa: pratyekam eva_ayam yathA rasa.camatkRtim ||4|18|40||

.

dRzya.zAkhA.zatADhyAnAm iha nAnt*a:_a*vagamyate |

*of Percept.branch*.*hundred*.ripenings

*here* *nA*nta: avagamyate

khaNDa: pratyekam *each separate stem *

*evA*yam

yathA rasa.camatkRtim *. . *

*moT.40b.41a. rasena kRtAm ucchUnatA.rUpAm [expanding, swelling] camatkRtim

rasacamatkRtim ||4|18|

*sv.40 There is no object which is totally of a different nature from the
subject.

*m.40 There is no end to the tree.branches, called phenomena. Each one of

these has many branches and parts.

*vlm.40. The intellect perceives in itself the existence of everything, as
distinctly as the inherent power of the living soul exhibits itself in
creation. (The power of the soul is its reminiscence (sanskára) of the
past, which reproduces and presents the former impressions in its
subsequent states of birth).



स्वादयत्य् एवम् एषा चित् पृथक्_पश्यति संस्थितिम् ।

svAdayati_evam eSA cit pRthak_pazyati saMsthitim |

या या_उदेति यथा यस्या जीव.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA_udeti yathA yasyA* jIva.zakte: sva.saMsRti: ||4|18|41||

.

svAdayati_evam eSA cit . *this is how Consciousness enjoys = *pRthak_pazyati
saMsthitim . *seeing separately established. = *yA yA . *whatever = arises
. *udeti = yathA yasyA: . *how and where = *jIva.zakte: sva.saMsRti: . *the

proper course of the jIva.Power ...*

??.41.42. (Similarly) whatever the consciousness delights in the same it

sees tha*t d*elight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

*vlm.41. Every one's intellect, perceives the existence of the world, in
the same manner as his living soul, happens to meet with every thing, as
present before it, by virtue of its former acts, and their reminiscence
stamped in it.

*VA. wha*t_c*onsciousness feels in itself that is sees as different, as of
this cit by power of jiva arises its own creation, (continues to the next)
so it stays, being its own self, staying of the nature of cit.
*AS. The first line is connected with the verse 40. The Chi*t_e*xperiences
different versions of the world based on the pieces dissolved in its
formation! I feel this is describing the karmic development of a jIva. The
second line indeed connects with the next.

**sv.41.42.43.44.45** Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

* svAdayati_evam eSA cit . *this is how Consciousness enjoys = *pRthak_pazyati
saMsthitim . *seeing separately established. = *yA yA . *whatever = arises
. *udeti = yathA yasyA: . *how and where = *jIva.zakte: sva.saMsRti: . *the

proper course of the jIva.Power ...*

ताम् ताम् तथा_इति सा स्व.आत्म.चिड्.रूप.भुवन.स्थितम् ।

tAm tAm tathA_iti sA sva.Atma.cit.rUpa.bhuvana.sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva.saMsRtaya: kAzcit pramilanti parasparam ||4|18|42||

.

...

tAm tAm tathA iti sA

*that that is thus this.one *

*own.self*.*Conscious*.*form*.*earth.situate*

jIva.saMsRtaya: *emergent Living.samsAras *

kAzcit *whoever *

pramilanti parasparam *coming together **one.by.one. *

* "one.by.one" . by <parasparam> YV usually means "mutually"

*moT.42. .. sA *svAntaz* cid *bhUta*bhuvanasthitim //Mo_4,18.39b // tAm tAm
bhUtabhuvanasthitim | bhUtAnAm tadAdhArabhUtAnAm | bhuvanAnAm ca saMsthitim
saMsthAm | eti prApnoti ||4|18|MoT_4,18.39 ||4|18| jIvasaMsRtay*a:* kAzcit
pramilanti parasparam //Mo_4,18.40a //

*vlm.42. There are some living souls, which meet and join with others and
propagate their species; and then cease to exist after having lived a long
time together.

*m.41.42. (Similarly) whatever the consciousness delights in the same it

sees tha*t d*elight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

**sv.41.42.43.44.45** Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

*VA. (second line) every jiva's creations mix with each other??, (continues
to next)
having spend time in samsara, they die away after a long time.
*AS. Some (kAczcit ) jIva formations join with each other and move about in
the world together before being liberated after a long time. In other
words, this is describing multibirth unions of some individuals.



स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira.kAlata: |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna.cetasA ||4|18|43||

.

*themselves having wandered the saMsAra*

*they come to quiet after a long time*

*.*

*with a subtly higher point.of.view*

*you should see things with Wise.Awareness*

*...*

svayam vihRtya saMsAre . *themselves having wandered the saMsAra = *zAmyanti
cira.kAlata: . *they come.to.peace long.time.after* — [like them] =
sUkSmayA parayA dRSTyA . *with subtle and elevated perception = *tvam pazya
jJAna.cetasA . *you see with Wisdom.Awareness. *

.

*vlm.42. ... and then cease to exist after having lived a long time
together. • 43 You must observe with keen sight and a well discerning mind
in order to look into the different states and thoughts of others.

**sv.41.42.43.44.45** Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

#vihRtya – having wandered (for pleasure). — y1.027.019 —

*moT.43b.44a. .. dRSTyA *svam pazyasy anayA tathA */ ... //Mo_4,18.41 //

tvam | svam cin.mAtr*a_A*khyam svAtmAnam | anayA asmin prakaraNe proktayA |
parayA utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSmarUpayA | dRSTyA
samyag.jJAnena | pazyas*i_a*nubhavasi | tathAzabda: samuccaye | tathA

paramANv.antareS*u_a*pi jagajjAlasahasrANi pazyasi | apizabda:
paramANv.antareSu jagaj.jAla.sahasra.darzanAsambhavadyotak*a:* ||4|18|

* svayam vihRtya saMsAre . *themselves having wandered the saMsAra = *zAmyanti
cira.kAlata: . *they come.to.peace long.time.after* — [like them] =
sUkSmayA parayA dRSTyA . *with subtle and elevated perception = *tvam pazya
jJAna.cetasA . *you see with Wisdom.Awareness. *

जग*j.**ज्वा*ल.सहस्राणि परमा*Nv **अ*न्तरेष्व् अपि ।

jaga*t.j*vAla.sahasrANi paramAN*u.a*ntareSu_api |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASANe jvAlAyAm anile jale ||4|18|44||

.

jaga*t.j*vAla.sahasrANi –

*world.spark=thousands = *paramAN*u.a*ntareSu api –

*even within the Primal Atoms = *citte –

*in the chittAffection = *nabhasi –

*in the sky [Space] = *pASANe –

*in a stone [Earth] = *jvAlAyAm –

*in the fire = *anile –

*in the air = *jale –

*in the water*

*... *

*moT.43b.44a. .. / jagaj*jAla*sahasrANi ... //Mo_4,18.41 // tvam | svam

cin.mAtrAkhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA

utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSma.rUpayA | dRSTyA

samyagjJAnena | pazyas*i_a*nubhavasi | tathAzabda: samuccaye | tathA

paramANv.antareS*u_a*pi jagajjAlasahasrANi pazyasi | apizabda:
paramANvantareSu jagaj.jAla.sahasra.darza*nA*sambhava.dyotak*a:* ||4|18|

*vlm.44.There are thousands of world.sparks even within the Primal Atoms;

in the chitta; in the sky; in a stone; in the fire in the air in the water.

**sv.41.42.43.44.45** Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is not_even the subject or
the seer! There is no division in such a vision.*

* jaga*t.j*vAla.sahasrANi . *world.spark=thousands = *paramAN*u.a*ntareSu
api . *even within the Primal Atoms = *citte . *in the chittAffection
= *nabhasi
. *in the sky [Space] = *pASANe . *in a stone [Earth] = *jvAlAyAm . *in the
fire = *anile . *in the air = *jale . *in the water... *

सन्ति संसार.लक्षाणि तिले तैलम् इव_अखिले ।

santi saMsAra.lakSANi tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जी*vo **भ*वेच् चितिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIv*a: b*havet_citi: ||4|18|45||

.

santi saMsAra.lakSANi –

*being the marks of saMsAra = *tile tailam iva akhile –

*as oil is in the sesame seed, so in everything = *yadA cetas eti siddhim –

*when chetas.Affectivity comes to power = *tadA jIva:_ bhavec citi: .

*then a bit of Consciousness becomes the Living.jIva *— or the jIva becomes
*Consciousness*...

*vlm.45. When the mind becomes perfect, i*t_c*omes to be the living being;
and the intellect being purified, becomes all pervasive. Hence is the union
of the intellect with the living spirit.

*m.Such are the marks of saMsAra. As oil is in the sesame seed, so, in
everything, when Chetas Awareness comes to power, then the Living Jîva
becomes Chiti Understanding.

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen
(object)sthere is no other object of perception here. If again the subject
or the self alone is all this, then surely it is no*t_e*ven the subject or
the seer! There is no division in such a vision.

*jd.45 . santi saMsAra.lakSANi . *being the marks of saMsAra = *tile tailam
iva akhile . *as oil is in the sesame seed, so in everything = *yadA cetas
eti siddhim . *when chetas.Affectivity comes to power = *tadA jIva:_ bhavec
citi: . *then a bit of Consciousness becomes the Living.jIva *— or the jIva

becomes *Consciousness*...



शुद्धा च सा सर्वगता तेन त*n.**मे*लनम् मिथः ।

zuddhA ca sA sarvagatA tena ta*t.m*elanam mitha: |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्र*म.*रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama.rUpaka: ||4|18|46||

.

*and pure is this everywhere.going consciousness*

*by/with** it*

*commingling in it*

*:*

*for everyone*

*from the Lotus.born onward*

*their each.particular state of reality is a delusive formation*

*.*

zuddhA ca sA sarvagatA . *and pure is the **conscious**
everywhere.going = *tena
. *therefore – *t*at.m*elanam mitha: . *that.mixing together = *sarveSAm
padmaj*a_A*dInA*m* . *of all from the Lotus.born onward =
*sva.satt*A*bhrama.rUpaka:
. *is their **own reality/delusion.form. *

*m.46. Consciousness(es) can (join) mix and write together since
consciousness is immanent in all. The (independent) existence of all, like
Brahma and such, is merely an illusion (or false).

*moT. .. tena sammelanam mitha: //Mo_4,18.43b // sA cit | tena MoT_4,18.
uddhatvena ||4|18|
.??. source *.Q.* By becoming Manas, Brahman transforms into

thought.activity; but Brahman cannot have something else
<brahma.tattv*e_a*nyatA
*nA*sti>. But how can the order of the world.appearance be explained? "The

seeming correspondence and agreemen*t d*epend upon the similarity of the
imaginary products in certain spheres, and also upon accident. It is by

accident tha*t_c*ertain dream.series correspond with certain other dream
series. <melanam api svakIya.parakIya.svapnAnAm daivAt kvachit saMvAdavat
svAnta:.kalpanAtmakam eva. YV.tAtparya.prakAza

**vlm.46. The self.entity of the lotus.born Brahmá and all other living
beings, is only their self.deception; and the sense of the existence of the

world, is as a protracted dream rising and setting in the mind.*

*jd.46 . zuddhA ca sA sarvagatA . *and pure is this immanence = *tena
. *therefore
– *t*at.m*elanam mitha: . *that.mixing together = *sarveSAm padmaj*a_A*dInA
*m* . *of all from the Lotus.born onward = *sva.satt*A*bhrama.rUpaka: . *own
reality/delusion.form. *



जग*d.**दी*र्घ.महास्वप्नः *so '*यम् अन्तः समुत्थितः ।

jaga*t.d*Irgha.mahAsvapna: s*a:_a*yam anta: samutthita: |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चित्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzc*it.b*hUta.paramparA: ||4|18|47||

.

jaga*d.*dIrgha.mahAsvapna: . *the long dream of this world = *s*a:_a*yam
anta: samutthita: . *this emerges within = *svapnAt svap*nA*ntaram . *from
a dream into a dream = *yAnti kAzcidbhUta.paramparA: . *there comes a

parade of all sorts of beings. *

*the long dream of this world*

*i**s this within*

*emerging*

*:*

*from a dream into a dream*

*comes a parade of all sorts of beings*

*.*

*m.47 World is a long dream which has a beginning and end. Some beings go
into dreams in dreams.

*vlm.47. Some beings pass into successive states of existence, as a man
passes from one dream to another; and they think themselves to be firmly
established in them, as one supposes to be settled in some house, appearing
to him in his dream.

*mo. kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

*moT. ... kAzcid bhUta.paramparA: bhUta.paGktay*a:* | svapnA*t_e*kasmAt
saMsRti.rUpAt svapnAt | svapnAntaram anya.saMsRti=rUpam svapnam | yAnti |
tena tata: heto: | AsAm svapnAt svapnAntaram gatAnAm bhUta.paGktInAm |

kuDyAdau dRDhatara: upalambha: sthita: asti | idam kuDyam ityAdirUpam
jJAnam asti ||4|18|

*jd.47 . jaga*d.*dIrgha.mahAsvapna: . *the long dream of this world = *s
*a:_a*yam anta: samutthita: . *this emerges within = *svapnAt svap*nA*ntaram
. *from a dream into a dream = *yAnti kAzcidbhUta.paramparA: . *there comes

a parade of all sorts of beings. *



तेन_उपलम्भः कुड्य.आ*dAv **अ*सौ दृढतरः स्थितः ।

tena_upalambha: kuDya.Ada*u_a*sau dRDhatara: sthita: |

य*द् य*त्र चित्.भावयति तत् तत्र_आशु भव*ty **अ*लम् ॥४।१८।४८॥

yat yatra c*it.b*hAvayati tat tatra_Azu bhavat*i_a*lam ||4|18|48||

.

tena_upalambha: kuDya_Adau_asau dRDhatara: sthit*a:_y*at yatra citbhAvayati
tat tatra_Azu

bhavat*i_a*lam . *becomes as.well*

*. *

*sv.48 Each jiva experiences within itself whatever and however it has

given rise to within itself with the help of its own life.force.

*m.48. Because of that those (dreams) become firm and concrete like walls.
Whatever consciousness conceives/fancies, that will immediately take shape
and happen.

*vlm.48. Whatever the intellec*t d*wells upon at any time or place, it
immediately sees the same appearing therein before it; as anything which is
seen in dream, appears to be true to the dreamer all that time.



तया स्व*प्ने**_**अ*पि य*द् दृ*ष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapn*e_a*pi ya*t d*RSTam tat.kAle satyam eva tat |

चिद*Nor **अ*न्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaN*o:_a*ntare santi samasta.anubhava.aNava: ||4|18|49||

.

*because of that*

*even something you see in dream*

*seems to be real at that time*

*.*

*within the Atomic Consciousness*

*there exist all Atomic experiences*

*.*

tayA svapne_api yat dRSTam tat.kAle satyam eva tat | ci*t.a*No:_antare
santi samasta.anubhava.aNava:

.

*vlm. ... anything which is seen in dream, appears to be true to the
dreamer all that time. 49. The atom of the intellect, contains the
particles of all our notions....

* tayA . *by that (Consciousness) = *svapne api . *even in dream =
*ya*t d*RSTam
. *what is seen = *tat kAle . *that in time = *satyam eva . *is indeed real
= *tat – *that = *ci*t.a*No:_ antare santi . *being within the
Consciousness.Atom = *samast*A*nubhav*A*Nava: *. the atoms of all
experience. *



(यथा बीज_आन्तरे पत्र.लता.पुष्प.फल=अणवः) ।

(yathA bIja_Antare patra.latA.puSpa.phala=aNava:) |

परमाणु.जगति अ*nto **म*न्ये चित् परमाणवः ।

paramANu.jagat*i_a*nt*a: m*anye cit paramANava: |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य.भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvaita.aikya.bhramam utsRja ||4|18|50||

.

(*as within the seed*

*there are Atomic leaves & stems & fruits & flowers)*

*in the SuperAtom.world*

*within*

*(I opine)*

*are conscious SuperAtoms*

*.*

*Space merges with Space*

*.*

*let go of the dual.single.delusion*

*!*

* the first line is an unidentified interpolation in the KG. edition.

* yv . paramANu.jagat*i_a*ntar within the Superatom.world

/ mo – paramANum jaga*t *antar within the Superatom the world

*moT.50. paramANum *jagad* antar *dhatte* citparamANuka: / ... //Mo_4,18.48
//

cit.paramANuk*a: c*id.rUpa: paramANu: | jagat paramANum jagad.rUpam

paramANum | anta: svAtmabhittau | dhatte dhArayati | phalitam Aha lInam iti
| ata: AkAzam jagadAkhyam AkAzam | AkAze cidAkhya AkAze | lInam bhavati |

etasya phalam kathayati dvaitaikyam iti | atastvam dvaitaikya.bhramam

utsRja tyaja | ekatayA_api vaktum azakyasya kevalasya cin.mAtrasya
sthitatvAt ||4|18|MoT_4,18.48 ||

*jd. note the clarity of MoT as compared with the obfuscationist AB!

*m.50. I feel that the world.atoms are consciousness.atoms.
Consciousness.space dissolves into another consciousness.space. Cast away

the false notions of duality and oneness.

*vlm.50. I consider the atoms of the intellect and the mind, contained
within the particles, of the material body, to be both vacuous, and joined
in one withou*t_c*ausing a duality in their nature.

**sv.49.50.51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world.appearances. In

everyone's mind, in the very space, in every rock, in the flame of fire and

in water there exist_countless world.appearances; even as oil exists in

sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This

world.appearance is but a long dream which manifests everywhere, being the

imagination of Brahma the creator and all others. *

*jd.50 . (yathA . *as = *bIja_Antare . *within the seed =
*patra.latA.puSpa.phala=aNava:)
. *there are aNu.Atoms of leaves and stems and fruits and flowers. = In the
SuperAtom.world within . *paramANu.jagat*i_a*ntar = *I opine . *manye = *are
conscious SuperAtoms = *cit paramANava: . *Space is merged with Space. = *lInam
AkAzam AkAze dvai*ta.aik*ya.bhramam utsRja *. **let go of the
dual.single.delusion! *



देश.काल.क्रिया.द्रव्यैः *svair **ए*व_अणु*bhir **ए*व चित् ।

deza.kAla.kriyA.dravyai: sv*ai:_eva_a*Nubh*i:_e*va cit |

अणून् अनुभव*ty **अ*न्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aNUn anubhavat*i_a*ntar itarANi na sambhavAt ||4|18|51||

.

deza.kAla.kriyA=dravyai: sv*ai:_e*va aNubh*i:_e*va cit
aNUn_anubhavat*i_a*nta:_ itarANi na.sambhavAt

deza.kAla.kriyA=dravyai: *. w/ elemental things acting in Place and Time = *

sv*ai:_e*va aNubh*i:_e*va cit

aNUn_anubhavati

antar

itarANi na.sambhavAt . *thru not.becoming. *

*moT.51. dezakAlakriyA*dyAkhyai: *svair ... / ... itar*ANor* *asambhavAt*
//Mo_4,18.49 // svair eva svarUpabhUtair eva | aNUn nAnAbhUtarUpAn aNUn |
anta: svasmin | itarANo: dezAdirUpasya cidvyatiriktasyANo: ||4|18|

*m.51 The differentiated atoms of time, space and matter are independently

consciousness atoms. When this atom.ness is experienced inside, nothing

else is possible.

*vlm.51. So the intellec*t_c*onceives within itself and of its own
particles, many other Atomic germs, under the influence of particular times
and places and actions and circumstances; which cannot be extraneous from
itself. (i. e. All notions are the making of the mind, and not impressions
from without).

*VA. place, time, action, materiality are only own aspects of the same Cit,
which stay in Cit, overwise no*t_e*xisting (away from cit)?
*AS. Chi*t_e*xperiences particles of space, time, action (karma) etc. of
its own within its space, for others are not possible there.

**sv.49.50.51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world.appearances. In

everyone's mind, in the very space, in every rock, in the flame of fire and

in water there exist_countless world.appearances; even as oil exists in

sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This

world.appearance is but a long dream which manifests everywhere, being the

imagination of Brahma the creator and all others. *

Øtt. #*dravya . *any thing . what*ev*er . a nominal equivalant to #kiMcit.

• (in phil.) an elemental substance (9 in the *nyAya, namely
#pRthivI.earth, #ap.water, #tejas.radiance, #vAyu.wind, #AkAza.space;
#kAla.time, #diz.place, #Atm*at.*self, #manas.Mind • • (Gram) single object
or person, individual (cf. #ekadravya).

स्वयम् सर्गस्य कचितः स्वप्ने चि*d.**अ*णु.खण्डकः ।

svayam sargasya kacita: svapne ci*t.a*Nu.khaNDak*a:* |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या_अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa.niSThasya deha.dRSTyA_anubhAvita: ||4|18|52||

.

*Creation*

*projects itself*

*in dream*

*:*

*a Conscious.atomic bit*

*of*

*what begins as the brahman.Immensity and ends.up as a louse*

*: *

*by Body.vision*

*is*

*experienced*

*.*

* svayam sargasya kacita: *. *itself of creation projected* . Creation
projects itself = *svapne *. in dream = *ci*t.a*Nu.khaNDaka: *. a
Consciousness.atomic bit = *brahma.Ade: kITa.niSThasya* . of what begins as
the brahman.Immensity and ends.up as a louse = *deha.dRSTyA anubhAvita: *.

by Body.vision is experienced. *

.

*moT. svayam sargasya kacita: svapne cid.aNu.khaNDak*a: b*rahmAde:
kITa.niSThasya deha.dRSTyA anubhAvita: = > brahmAde: ... deha.dRSTyA
anubhAvita: anubhava.viSayatAm nIt*a:* | kITa.niSThasya kITA.vasAnasya |
anubhAvita ity atra svArthe Nic ArS*a:* ||4|18| svayam sarvasya kacita:
svacchaz cidaNu.SaNDaka: ...

*m.52. The sparkles of creation in a dream are consciousness – atoms alone.
The firm experiences of things, from Brahma to an insect are essentially
perceptions from the standpoint of a body.

*vlm.52. It is this particle of the intellect which displays the creation,
like the vision of a dream before it; and it is this conception, that led
the gods Brahmá and others to the idea of their visible bodies, as it makes
the little insects to think of their own bodies. (i. e. The minds of all
display the outer world subjectively to all beings).

*VA. creation in dream is piece (aspect)of cit, which own perception of
cit, as seen in body of anyone from Brahma to a worm.
*AS. For anyone from brahmA to a worm, the piece of Chit formulated in the
dream of creation is experienced as a body. In other words, one's
perception of one's body is the formation of Chit acting as a part of the
dream.

* svayam sargasya kacita: *. *itself of creation projected* . Creation
projects itself = *svapne *. in dream = *ci*t.a*Nu.khaNDaka: *. a
Consciousness.atomic bit = *brahma.Ade: kITa.niSThasya* . of what begins as
the brahman.Immensity and ends.up as a louse = *deha.dRSTyA anubhAvita: *.

by Body.vision is experienced. *



कचितम् किम्.चि*d **ए*व_इह वस्तुतः तु न किम्.चन ।

kacitam kim.ci*t_e*va_iha vastutas tu na kim.cana |

स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit.paramANava: ||4|18|53||

.

kacitam kim.ci*t_eva_ih*a . *whatever is projected here *

*has no reality anyhow . *vastutas* t*u na kim.cana
svayam satyam . *the real itself *

*is enjoyed . *svAdayante

*as dual by paramANu.SuperAtoms of Consciousness. . *dvaitam
cit.paramANava:

*moT. .. / svayam *svatvam *svAdayante ... //Mo_4,18.51 // pun*a:* kim etat
sphuratIty | atrAha svayam iti | citparamANav*a: c*illezA: | dvaitam
ghaTapaTAdirUpadvaitasvarUpam | svatvam svabhAvam | svAdayante
camatkAraviSayatAm nayanti ||4|18|

*m.53. This world is a mere flash. I*t d*oes no*t_e*xist infact.

Consciousness.atoms enjoys (or flavors) reality as dual. It is their
self.conception.

*vlm.53. All that is displayed in this (outer) world, is in reality nothing
at all; and ye*t d*o these living beings, though possessing the particles
of intellect in them, erroneously conceive the duality of an extraneous
existence.

**sv. **The objects thus born in the Creator's dream migrate from dream to
dream, from embodiment to embodiment — thus generating the illusory

solidity of this world.appearance. This dream.like appearance is yet true

during the period of the dream itself. Within every atom is the potential
experience of every kind, even as a seed contains within itself the
different aspects of the tree (flowers, leaves, fruits, etc. ) .Within
every atom of existence, there is the infinite consciousness: hence, it is
indivisible. Therefore, give up all your notions of diversity or unity.
Time, space, action (or motion) and matter are all but different aspects of
the one infinite consciousness: and consciousness experiences them within
itself, whether it happens to be the body of the creator Brahma or that of
a worm. An atom of consciousness, when it attains to the fully grown state
of a body, experiences its own faculties. Someone perceives the objects
spread out as if outside because the infinite consciousness is omnipresent.
Others behold everything within, evolving and devolving alternately. *

स्वयम् प्रकचति स्फार.देहःचि*d.**अ*णु.खण्डकः ।

svayam prakacati sphAra.dehazci*t.a*Nu.khaNDaka: |

नेत्र.आदि.कुसुम.द्वारैः संवि*d.**आ*मोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi.kusuma.dvArai: saMvi*t.A*modam udgiran ||4|18|54||

*.*

*Atomic.Consciousness*

*projects itself*

*beyond Body*

*:*

*a flowery doorways of the senses*

*emits Awareness as aroma*

*.*

svayam

prakacati

sphAra

deha

cit

aNu

cidaNu

khaNDaka

sphAra.dehazci*t.a*Nu.khaNDaka:
dehazci*t.a*Nu.khaNDaka:
ci*t.a*Nu.khaNDaka:
khaNDaka:
netra.Adi.

kusuma.

dvAra

kusuma.dvAra

netra.Adi

saMvit

saMvi*t.A*moda

Amoda

udgiran

.

*moT.54. .. //Mo_4,18.52 // sphAra.deha: sphAra.svarUp*a:* | saMvidAmodam
ghaTapaTAdi.jJAnarUpam Amodam ||

*m.54 Consciousness.atom itself sends oozes out fragrance of sentient
knowledge.flowers through its gates of eyes and such (sense organs) and

sparkles the vast large body (of beings).

*vlm.54. Some intellects (of particular persons), display themselves in
their bodies, and derive the pleasure of their consciousness, through the
medium of their eyes and external organs, (i. e. Some men believe their
bodily senses as the intellect, and no mind besides).

*AS. The grown body (sphAra.deha:) of the Chit ...

* svayam prakacati . *it projects itself = *sphAra.deha: . *a vast body = a
cit.aNu.Consciousness.Atom . *ci*t.a*Nu.khaNDaka: = *the flowery doorways
of the eyes and senses . *netra.Adi.kusuma.dvArai: = saMvid.Amodam udgiran
. *that_emit Awareness as aroma. *

सम्पश्यति_इतराम् कश्चित् बही.रूपेण चित्.घटः ।

sampazyati_itarAm kazcit bahI.rUpeNa cit.ghaTa: |

सर्व.गत्वात् अनाशित्वाद् दृश्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvAt dRzya.bIjasya vai cite: ||4|18|55||

.

sampazyati itarAm kazcit . *it sees another something = with external form
. *bahir rUpeNa = *a Consciousness.pot . *cit.ghaTa: = sarva.gatvAt . *thru
immanence in everything = thru indestructibility . *a.nAzi.tvAt =
dRzya.bIjasya vai cite: . *of a percept.seed of Consciousness itself. *

*m.55. The consciousness of the seed of phenomenality is immanent in
everything and is indestructible. In some it is manifes*t_e*xternally as

consciousness.pot.

*vlm.55. Others look on outward objects as receptacles of the intellect,
from the belief that the all pervasive, inseparable and imperishable
intellect (soul), must abide in all and every one of them. (It is the
intellect which contains the material world, and not this the other, as
many think omnipresence to mean).

*moT. kazcit puruS*a:* | jAgrad avasthAviSTa iti yAvat | cite:

dRzya.bIjasya cid.Akhyasya dRzya.bIjasya | sarva.gatvAt tathA a.nAza.tvAt |
cid.ghanAn cit.svarUpatvena cid.bharitAn | itarAn svat*a: b*hinnatvena
bhAtAn padArthAn | bahI.rUpeNa pazyati bAhyA ete it*i_a*nubhavati ||4|18|

* sampazyati itarAm kazcit . *it sees another something = with external
form . *bahir rUpeNa = *a Consciousness.pot . *cit.ghaTa: =
sarva.gatvAt . *thru
immanence in everything = thru indestructibility . *a.nAzi.tvAt =
dRzya.bIjasya vai cite: . *of a percept.seed of Consciousness itself. *

अन्तर् एव_अखिलम् कश्चित् पश्य*ty **अ*विमलम् जगत् ।

antar eva_akhilam kazcit pazyat*i_a*.vimalam jagat |

तत्र_अति.काल.कलनाद् उन्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla.kalanAt unmajjati nimajjati ||4|18|56||

.

anta:_* eva_a*khilam . *quite entirely within = *

*some see *

a.vimalam jagat *a not.stainless world *

tatra *there *

ati.kAla.kalanAt *after great.time. *

unmajjati *emerging*

nimajjati *. immersing. *

*moT. .. pazyaty *avikalam *jagat / ... //Mo_4,18.54 // kazcit
svapnAvasthAviSTa iti yAvat | antar eva svasminn eva | na tu bAhye
||4|18|MoT_4,18.54 ||4|18|
*m.56 Some perceive (some Sivas) perceive this impure world within
themselves. Then, because of contemplation about it for along time, they
sink and float in that.

*vlm.56. Some men view the whole gross world within the body, instead of
the all pervading intellect of Brahma; as Viswarupa, and these being
hardened by long habit of thinking so, are plunged in the gulph of error.
(These are the materialists and the Tántrika microcosmists).

**sv. **.... Someone perceives the objects spread out as if outside because
the infinite consciousness is omnipresent. Others behold everything within,
evolving and devolving alternately. *



स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:puna: |

मिथ्या_अवटेषु लुठति शिला_इव शिखर.च्युता ॥४।१८।५७॥

mithyA_avaTeSu luThati zilA_iva zikhara.cyutA ||4|18|57||

.

svapnAt svap*nA*ntaram

*from dream to dream *

tatra tathA pazyan

*there *

*thus *

*again & again *

mithyA

avaTeSu – *among holes *

/ vaTeSu – *among banyan trees *

rolling/stirring

zilA_iva

*like a rolling stone fallen from a mountain.peak *

*among the banyan trees*

*. *

zikhara.cyutA

वृ #vR . *vRta ? #*vaTa*: . the Banyan tree +

O* #avaTa: . a hole (in the ground, in the body, &c) +

*moT.57. .. / mithyAvaTeSu luThita: zileva zikharacyutA //Mo_4,18.55 //
kazcit kim kurvan | svapnAt svapnAntaram puna: puna: pazyan iti pUrveN
*A_eva* sambandh*a:* | kazcit kathambhUt*a:* | mithyA vyartham | *avaTeSu
bhAvAbhAvAkhyeSu_ avaTeSu |* luThit*a:* | kA iva | zikharacyutA zilA iva
||4|18|

*sv.57 Some go from one dream.experience to another, wandering in this
world.appearance.

*m.57 Seeing dreams within dreams again and again, they fall into abyss
like a stone rolling down a mountain peak.

*vlm.57. These rove from one error to another, as a man sees one dream
after another; and roll about in the pit of their delusion, as a stone when
hurled from a hill downward.

*VA. (second line) like stone rolling from peak of mountain breaking into
pieces? (vaTeSu?)
*AS. I think the first two words of the second line should be joined as
*mithyAvaTeSu since it is most probably mithyA+ avaTeSu. avaTa means a
ditch. As a stone fallen from the top of a mountain bumps around from ditch
to ditch ...

*jd. MoT also makes this joining. KG and VLm both have a space before
vaTeSu. TPD does not use spaces.



के.चित् सम्मीलिताः के.चिद् आत्मनि_एव_अभ्रमे स्थिताः ।

ke.cit sammIlitA: ke.cit Atmani_evA.bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुरन्तो देह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit.prasare sphuranta:_deha.khaNDakA: ||4|18|58||

.

ke.cit sammIlitA: *. some are asleep *

ke.ci*t *Atmani_eva *. some only in the Self *

a.bhrame sthitA: *. seated in non.delusion = *

magnA: *immersed *

sva.saMvit.prasare *in the emergence of their own awareness *

sphuranta: deha.khaNDakA: *. . *

*moT. ke.cit suSuptyavasthAviSTA: | sammIlitA: *nidrAgrastA: |*
Atman*i_a*jJAnavalite
svAtmani | dehiSaNDakA: jIvasamUhA: ||MoT_4,18.56 || ... eva bhrame ...
dehiSaNDakA:

*m.58. Some (consciousnesses) live together flash ou*t_c*orporeal bodies
engrossed in their own sentien*t_c*onsciousness. Some live in their

consciousness.self without any perplexity.

*vlm.58. Some persons rely on the union of the body and soul, and others
relying in the soul alone, are placed beyond the reach of error; while
there are many, who rely on their consciousness alone, and shine thereby as
rational beings. (The Cartesians and conscientionalists).



स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jagat.jIva.vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.व*d=**आ*श्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat.svapna.vat=Azritam ||4|18|59||

.

svayam anta:

prapazyanti ye *those.who behold *

jagaj.jIva.vibhramam *the World.jIva delusion *

taistai: *w them whatever *

kai:cit *whoever *

tatam dRzyam

a.sat.svapna.vad=Azritam *unreal.dream.like=**dependent.on *

*moT. .. / *tai: kai:cit tat tathA* dRzyam ... //Mo_4,18.57 // ye
jIvanmuktA: jIvA: | jagajjIvasambhramam jagadAkhyam jIvasambhramam | ant*a:
m*anasi | pazyanti | na tu bahi: | tai: kai:cit ta*t d*Rzyam tathA Azritam

antastvenaivAzritam | katham | asat.svapnavat | turyAvasthAviSTA jIvanmuktA

hi bAhyam api jagat svapnavad anta:stham* eva_a*nubhavanti
bhramasvarUpatvadarzanAt ||4|18|

*m.59 Some recognize within themselves the illusory nature of this world

and do not rely on the unreality of this non.existen*t d*ream.

*sv.59 On account of this consciousness, the world appears in the jiva: and
there are jivas within jivas, ad infinitum.

*vlm.59. They that perceive in themselves the errors of other people, are
to be considered as under the influence of false dreams in their sleep;
(but mind not themselves, that labour under the error as the dreamer).



सर्व.आत्मत्वात् स्वभावस्य तद् दृश्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya tat dRzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

.

sarva.AtmatvAt svabhAvasya ta*t d*Rzyam satyam Atmani | sarvagam vidyate
yatra tatra sarvam udeti hi

.

*... *

*which has the nature of the Self.ness of all*

*that percept is real*

*where*

*in the soul*

*the all.pervasive is known.to.be <http://known.to.be>*

*there*

*it all arises*

*.*

*m.60 Since consciousness is all self by nature, whatever is visible in one

is true. Wherever this all.immanen*t_c*onsciousness is manifest, everything

arises there (in whatever form).

*AS. Due to its encompassing nature, that visible world is true within
(one's own perception), when it pervades everywhere (sarvagam vidyate
yatra) then it appears to all (as true).



जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |

जीव.खण्ड उदेति_उच्चैः तस्य.अन्तर् इतरो ऽपि च ॥४।१८।६१॥

jIva.khaNDa* udety.uccais.tasya.antar itara:_api ca ||4|18|61||

.

jIv*A*nta: . *within the Living.jIva*

pratibhAsasya sarvasya

puna:_ antare

jIva.khaNDa udety.uccais.

tasy*A*nta:_ itar*a:_a*pi ca *. . *

*m.61. In all luminous reflections (of consciousness) as Siva, another Siva
formation occurs again within it and this repeats.

*vlm.61. God that shines is the living soul of every body, resides also in
the soul of that soul, as also in all the living souls and mind which are
contained within the body of another. (Such as in living beings born inside
the body of another).



जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIva: tasya.antar api jIvaka: |
सर्वत्र रम्भा*.**द*लवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA.dalavat jIva:_jIva.antar eva hi ||4|18|62||

.

jIv*A*nta:_ jAyate jIvas . *Within the Living.jIva the jIva is born = *tasy
*A*nta:_ api . *though any living thing is within That = *jIvaka: . *everywhere
like the plantain tree = *sarvatra rambhA.dalavat . *the jIva is within the
jiVa. . *jIva: jIv*A*nta:_ eva hi*. *

*m.62 Thus occurs, as in a banana stem, a Siva within Siva and so on.

*vlm.62. One living being is born in another, and that again within
another, like the coatings of plantain trees, which grow one under the
other over the inmost pith. (So God is the inmost marrow of all external
lives and souls, which are as crusts of the

same).

* jIv*A*nta:_ jAyate jIvas . *Within the Living.jIva the jIva is born = *
tasy*A*nta:_ api . *though any living thing is within That = *jIvaka:
. *everywhere
like the plantain tree = *sarvatra rambhA.dalavat . *the jIva is within the
jiVa. . *jIva: jIv*A*nta:_ eva hi*. *



दृश्य.बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya.buddhi.parAvRttau samam etat anantaram |

हेम्नि_इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni_iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

.

dRzya.buddhi.parAvRttau samam eta*t *anantaram hemni_iva kaTaka_Adi.tvam

parijJAtam vinazyati

.

*m.63 When the sense of phenomenality is reversed and becomes equal (a
perception of equality), the entire phenomenal knowledge gets destroyed. It
is like the sense of bracelethood being lost when (everything) is
recognised as gold.

*vlm.63. By reverting the cognition of visibles, to the recognition of
their essence (tanmatra) in the invisible plenum, we get rid of our error
of the reality of the formal world, as we do of the ornament in the
material gold. (i. e. The substances of gold is the material cause of the
formal and changeable jewels). Gloss. The knowledge of the consequent
(parák) and antecedent (pratyak), must blend in that of the sameness
(samani) of both (yugupat), the internal (antar) and external (váhya)
(existences).

*moT. dRzyabuddhi*parAvRddhi* samam etad *anantakam* / ... *parijJaptyA_eva
nazyati* //Mo_4,18.61 // anantakam antarahitatvena bhAsamAnam | eta*t d*Rzyam
| parijJapty*A_eva* cin.mAtram evedam iti jJAnen*A_eva* | na tv anyena
kena_api hetunA | samam yugapat | na tu krameNa | nazyat*i_a*darzanam yAti

| cin.mAtra.rUpatve*nA*nubhUyamAnatva.siddher ity arth*a:* | etat

kathambhUtam | dRzyabuddhyA dRzyam idam iti buddhyA | parA utkRSTA | A
samantAt | vRddhi: yasya | tat | etat kim iva | kaTakAditvam iva | yathA
hemni sthitam kaTakAditvam parijJaptyA hemaivedam iti jJAnena nazyati |
tathety arth*a:* ||4|18|



विचा*रः**_**य*स्य न_उदेति को ऽहम् किम् इदम् इत्य् अलम् ।

vicAr*a:_y*asya na_udeti ka:_aham kim idam iti_alam |
तस्य_अन्तः_न विमुक्तः_असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta:_na vimukt*a:_a*sau dIrgha: jIva.jvara.bhram*a:* ||4|18|64||
.

vicAr*a:_y*asya na_udeti *. someone for whom Enquiry does not arise = *

k*a:_a*ham *. as "who am I?" = *

kim idam it*i_a*lam *. "what is This?", fully = *

tasy*A*ntar *. within That = *

na vimukta: asau *. he is not liberated = *

dIrgha: jIva.jvara.bhrama: *. long suffering the delusion of life. *

*moT.64. .. / tasy*AdyantA*vimukt*a:_a*sau ... //Mo_4,18.62 //
AdyantAvimukta: avicchinnapravAh*a:* | jIv*a:_a*ham iti jvararUp*a: b*hrama:
jIvajvarabhram*a:* ||4|18|

*m.64 One, who does not question/inquire into as ‘who and I, what is this
world?', will never get rid of the long standing fever of illusion about
Sivahood.

*vlm.64. He who does not inquire into the question "who he is" and "what is
the world" beside himself; is not liberated in his inward soul, and suffers
under the continuous fever of an erroneous life.



विचारः सफलः तस्य विज्ञेयः_यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya:_yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भो*ग.*गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga.gRdhnutA ||4|18|65||
.

vicAra: sa.phalas tasya –

*Enquiry with the fruit of That = *

vijJey*a:_y*asya san.mate: .

*understood by the well.minded = day.after.day there comes – *

di*nA*nudinam AyAti = tAnavam –

*to thinning = *

bhoga.gRdhnutA *– *

*the state of pleasure.greediness. *

*moT. vijJeya ity | atra paNDitair iti zeS*a:* | bhogagRdhnutA bhogAkAGkSA
||4|18| vicAra: phalitas ...

*m.65. For a wise one, whose inquiry becomes fruitful, indulgence in
pleasures and attraction for them in his mind will become less and less.

*sv.65 It is when one thus experiences the truth, that he is freed from
illusion. At the same time, one's craving for pleasure is thinned out.

*vlm.65. He is successful in his inquiry, who by his good understanding,
comes to know how to curb his worldly avarice day by day.

*jd.65 . vicAra: sa.phalas tasya . *Enquiry with the fruit of That = *vijJey
*a:_y*asya san.mate: . *understood by the well.minded = day.after.day there
comes . *di*nA*nudinam AyAti = tAnavam . *to thinning = *bhoga.gRdhnutA *.
the state of pleasure.greediness. *



यथा देह.उपयुक्तम् हि करोत्य् आरोग्यम् औषधम् ।

yathA deha.upayuktam hi karoti_Arogyam auSadham |
तथा_इन्द्रिय.जये ऽभ्यस्ते विवेकः फलितो भवेत् ॥४।१८।६६॥

tathA_indriya.jaye_abhyaste viveka: phalita: bhavet ||4|18|66||

.

yathA dehopayuktam hi karoti_Arogyam auSadham |

tathA_indriya.jay*e_a*bhyaste viveka: phalit*a: b*havet *.*

*. *

*as *

*suitability to be consumed by Body defines a healthful herb*

*. *

*the practice of sense.control is similar*

*: *

*viveka.Discernment becomes its fruit*

*. *

*m.66. When the senses are conquered, discrimination and discernment will
be the reward of victory. It is like a good medicine which makes a body
healthy.

*vlm.66. As proper regimen is the best medicine to secure the health of the
body; so is the habit of keeping the organs of sense under control, the
only means of edifying the understanding.

*moT.66. mo_4,18.64 // dehopayuktam dehe prayuktam | phalit*a:

m*okSAkhya.vyavahite
phala.yukt*a:* | indriya.jayasy*A_eva* mokSam prati sAkSAd upAyatvAd iti
bhAv*a:* ||4|18|

*jd.66 . yathA dehopayuktam hi . *as body.eaten/suitable = *karoti_Arogyam
auSadham . *makes a healthy herb = *tathA_indriya.jay*e_a*bhyaste . *thus
in sense.conquering exercise = *viveka: phalito bhavet . *viveka.Discernment
becomes fruited. *



विवेको ऽस्ति वचसि_एव चित्रे ऽग्निर् इव भास्वरः ।

vivek*a:_a*sti vacasi_eva citr*e_a*gni:_iva bhAsvar*a:* |

यस्य तेन_अपरित्यक्ता दुःखाय_एव_अविवेकिता ॥४।१८।६७॥

yasya tenA.parityaktA du:khAyaivA.vivekitA ||4|18|67||

.

viveka: asti vacasy eva .

*when viveka.Discernment is only verbal = *citre agnir iva bhAsvara: .

*like the radiance of fire in a picture = *yasya tena a.parityaktA* – *

*one who is thus not renounced = *du:khAyA eva a.vivekitA –

*with sorrow only is his nonDiscernment. *

*m.67 If this discrimination is limited to words, it will be like the shine
of a flame in a picture. Foolishness and indiscrimination will be the fall
out.

*vlm.67. He who is discursive in his words, and no*t d*iscerning in his
mind, is like a blazing fire in a picture (which lightens no body). No one
can be wise until he gets rid of his false wit.

**sv.67.68 **This is the only proof of wisdom. *

*moT.... /yasya tena parityaktA du:khAy*A_eva* vivekitA //Mo_4,18.65 //
yasya ity asya pUrvArdhena

sambandh*a:* | parityakteti cittAbhiprAyeNoktam ||4|18|

*jd.67 . viveka: asti vacasy eva . *when viveka.Discernment is only verbal
= *citre agnir iva bhAsvara: . *like the radiance of fire in a picture = *yasya
tena a.parityaktA* . one who is thus not renounced = *du:khAyA eva
a.vivekitA . *with sorrow only is his nonDiscernment. *

यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा_इच्छा.तानवेन_एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA_icchA.tAnavenA_eva viveka:_asya vibudhyate ||4|18|68||

.

yathA sparzena pavana:

*as by Touch the air = *sattAm AyAti no girA –

*the suchness appears, and not by Voice/words = *tathA icchA.tAnavena eva –

*so by desire.thinning/diminution only = *viveka: asya vibudhyate –

*his Discernment is awakened.* — [a sort of negative metaphor].

.

yathA

#spRz . #*sparza* . *sparzena

#pU . #pavana

sattA

AyAti

no

#gir . *girA

.

*the suchness appears, and not by Voice/words = *tathA icchA.tAnavena eva –

*so by desire.thinning/diminution only = *viveka: asya vibudhyate –

*his Discernment is awakened.* — [a sort of negative metaphor].

*Mo. … yathA pratyakSa: sparza: pavana.liGgam na vAGmAtraM... AB|| spaSTam

||

*m.68 The existence of air is recognized by the sense of touch and not by
words. Similarly ‘viveka' will be evident only by reduction of desires.

*vlm.p.68. As the perception of air comes by feeling and not by word of the
mouth, so wisdom proceeds from the curtailing of desires.

*vlm.68. As the perception of air, comes by the feeling and not by words of
the mouth; so wisdom proceeds from the curtailing of desires; (and not by
lengthy or loud vociferation).

**sv.67.68 **This is the only proof of wisdom. *

* yathA sparzena pavana: . *As by Touch the air = *sattAm AyAti no girA . *the
suchness appears, and not by Voice/words = *tathA icchA.tAnavena eva . *so
by desire.thinning/diminution only = *viveka: asya vibudhyate . *his

Discernment is awakened.* — [a sort of negative metaphor].



चित्र.अमृतम् न_अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न_अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्.अङ्गना_इति

citra.aGganA nUnam an.aGganA_iti

वाचा विवेकः त्व् अविवेक* एव ॥४।१८।६९॥

vAcA viveka: tu_aviveka* eva ||4|18|69||

.

*the picture of immortal nectar*

*is not nectar.*

*the picture of fire*

*is not fire.*

*the picture of a girl*

*definitely*

*is not a girl*

*—*

*and talk about Discernment*

*is merely non.Discernment*

*. *

citra.amRtam nAmRtam eva viddhi

citra.analam nAnalam eva viddhi |

citra.aGganA nUnam an.aGganA_iti

vAcA vivekast*u_a*viveka* eva .

.

*vlm.p.69 Ambrosia in a painting is no ambrosial food, fire in a picture is
not burning flame, a beauty in a drawing is no beautiful maid, and wisdom
in words only is lack of wisdom.



पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागो ऽथ वैरम् च स.मूलम् एव ।

rAga:_atha vairam ca sa.mUlam eva |

पश्चात् परिक्षीयत_एव यत्नः

pazcAt parikSIyatA_eva yatna:

स पावनो यत्र विवेकता_अस्ति ॥४।१८।७०॥

sa* pAvana:_yatra vivekatA_asti ||4|18|70||

.

*to.begin.with *

*thru viveka.Discernment *

*passion grows thin *

*and then *

*enmity with root & all *

*is demolished after a struggle*

*. *

*where there's **a purifying*wind*

*a state of Discernment is*

*. *

pUrvam

vivekena

tanutvam eti rAga:

atha

vairam ca sa.mUlam eva

pazcAt parikSIyata_ eva yatna:

sa pAvano yatra

vivekatA_asti *. . *

.

pUrvam

vivekena

tanutvam eti rAga:

atha

vaira

ca

sa. . samUlam

mUla.. samUlam

पू #pU . #pava . #*pavana*: . "The Purifier", the air •.• #*pavancalana* .
the vibration of prAna, #pavana.calana.rodhAd / Atma.niSTho bhava tvam .
ramaNa. #*pAvana* . #pAvanI . purifying, pure • holy • living on wind,
[pAvana the Windy], n.of 'vyAsa •• **pAvanam .* the act or a means of

cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to

a social circle . #pAvanatva . n. . the property of cleansing or purifying
•.• . #*paGkti*pAvana . paGkti.pAvana . purifying society, respectable
(opp. to #dUSa). * pAvana – in prANa.yoga "Windy" • in bhakti.yoga "Holy".



*.*

*o*ॐ*m*

*.*



*next Canto*

FM4019 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21 .z35

https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

+++



FM.4.18 SEER AND SEEN 1.NV19.20 .z70

https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0

<https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0>

सर्ग ४.१८

sarga 4.18

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti.khaNDeSu bhUta.bIja.kalAtman*a:* |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra.pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti.pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva.jAtasya suSuptatvAt anantaram ||4|18|2||

प्रवृत्ति.भा*जः**_**ये* जीवाः ते त*न्.मा*त्र.प्रदर्शिनः ।

pravRtti.bhAj*a:_y*e *jIvAs te* ta*t.m*Atra.pradarzin*a:* |

त*न्.मा*त्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

ta*t.m*Atra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग*.**ज*ल.आशयाः ।

tanmAtraikya.praNAlena citrA: sarga.jalAzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti* ca_abh*it*a:* ||4|18|4||

के.चित् पृथक्.स्थिति.गताः पृथ*g **ए*व लयम् गताः ।

ke.cit pRthak.sthiti.gatA: pRthak_eva layam gatA: |

के.चित् मिथः सम्मिलिता जग*d.**गु*ञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat.guJjA sthita.akSatA ||4|18|5||

जग*त्**_**गु*ञ्जा.सहस्राणि यत्र_असंख्या*ny **अ**sAv **अ*णौ ।

jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a.paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanenaitA* ghanatAm sam.upAgatA: |

य*d**यद् य*त्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat.yat yatra yathArUDham tat.tat pazyati netarat ||4|18|7||

वर्तमानम् म*no**रा*ज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृ*ttir **म*न*so **ज्ञे*या तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva.paramparA ||4|18|8||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha.bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभा*vas**तु* विस्मृतिः ॥४।१८।९॥

deha.sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

देहत्व.परि.रूढत्वा*च् चि*त्.हेम्ना विस्मृत.आत्मना ।

dehatva.pari.rUDhatvA*t_c*it.hemnA vismRta_AtmanA |

मिथ्या*.**अ*नुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA.anubhUtA_avidyA tu zuddhA kaTakatA.mitA ||4|18|10||

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa.marut.para.prANa.Adi.vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar.Azrayam ||4|18|11||

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva.rAzInAm Atma.avasthA.trayam zrit*a:* |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti.Akhyam atra deha: na kAraNam ||4|18|12||

एवम् आत्मनि जीवत्वे स*ty **अ*वस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sat*i_a*vasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca.ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit.kalApadam AsAdya suSupta.anya.pada.sthitam |

बुद्धः निवर्तते जी*vo **मू*ढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

द्वयोः ए*क.*स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka.svarUp*A_eva* sva.sauhArda.nidarzanAt |

अज्ञः सुषु*pto '*सम्बु*ddho **जी*वः *kaz**चि*त् *स* सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupt*a:_a*.sambuddha:_jIv*a:* kazcit sa* sarga.bhAk ||4|18|15||

सर्व.गत्वा*च् चि*तः *kaz**चि*त् पर.सर्गेण नीयते ।

sarva.gatvA*t_c*it*a:* kazcit para.sargeNa nIyate |

सर्गे सर्गे पृथ*g.**रू*पम् सन्ति सर्ग.अन्तरा*Ny **अ*पि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarAN*i_a*pi ||4|18|16||

ते*ष्व् अ**py **अ*न्तस्थ.सर्ग.ओघाः कदली*.**द*ल.पीठवत् ।

teS*u_a*p*i_a*ntastha.sarga.oghA: kadalI.dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra.pIvara.vRttimat ||4|18|17||

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDap*a:* |

कदल्याम् अन्यता न_अस्ति यथा पत्र.शते*ष्व् अ*पि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra.zateS*u_a*pi ||4|18|18||
ब्रह्म.त*त्त्वे **'*न्यता न_अस्ति तथा सर्ग.शते*ष्व् अ*पि ।

brahma.tattv*e_a*nyatA nAsti tathA sarga.zateS*u_a*pi |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

तथा ब्रह्म म*no **भू*त्वा बोधा*d **ब्र*ह्म परम् भवेत् ।

tathA brahma man*a: b*hUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa.kAraNakam bIjam phala.bhAvena jRmbhate ||4|18|20||

ब्रह्म.कारण*कः**_**जीवः**_**ज*ग*d.**रू*पेण जृम्भते ।

brahma.kAraNaka: jIva: jagat.rUpeNa jRmbhate |

रसस्य कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

ब्रह्मणः कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ।

brahmaN*a:* kAraNam kim syAt iti vaktum na yujyate |

स्वभा*वः**_**नि*र्विशेषत्वात् प*रः**_**व*क्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

न_अकारणे कारण.आदि परे व*stv.**आ*दि.कारणे ।

na_akAraNe kAraNa.Adi pare vastu.Adi.kAraNe |

विचारणीयः सा*रः**_**हि* किम् असार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra.vicAraNai: ||4|18|23||

बीजम् जह*d.**बी*ज*.**व*पुः फली.भूतम् विलोक्यते ।

bIjam jahat.bIja.vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजह*n..**नि*ज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||

बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।

bIjasya_AkRtimat sarvam *tena_an.AkR*timat.padam |

न युज्यते समी.कर्तुम् तस्मा*n_**न*_अस्ति_उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmA*t na_asti_upam*A zive ||4|18|25||
स्वम् एव जायते स्व.आभम् न च त*j **जा*य*ते **'*न्य.दृक् ।

svam eva jAyate sva.Abham na ca tat jAyat*e_a*nya.dRk |

अ*to **न* जातम् न_अजातम् विद्धि ब्रह्म न*bho **ज*गत् ॥४।१८।२६॥

ata:_na jAtam *na_ajAta*m viddhi brahma na*bha:_j*agat ||4|18|26||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च_आक्रान्त*.**सं*वित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca_AkrAnta.saMvitte: kasya_udeti nijA sthiti: ||4|18|27||

मृ*ग.*तृष्णा*.**ज*ल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

mRga.tRSNA.jala.bhrAntau satyAm kA_iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का_इव.असौ मृ*ग.*तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA_iva_asau mRga.tRSNikA ||4|18|28||

आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza.vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva_AtmAnam dRzI.bhUtam aho bhram*a:* ||4|18|29||

आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।

AkAza.vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva_AtmAnam dRzI.bhUtam ivAbhram*a:* ||4|18|30||

आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

AkAza.vizadam brahma yatnena_api na labhyate |

दृश्ये दृश्यतया दृष्टे *त्व् अ*स्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe t*u_a*sya lAbha: su.dUrat*a:* ||4|18|31||

तादृ*g.**भा*व.स्वरूपेण विना यत्र न दृश्यते ।

tAdRk.bhAva.svarUpeNa vinA yatra na dRzyate |

तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tat*ra_api* dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा_एव सम्भव*त्य् ए**ko **न*.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

draSTA_eva sambhavati_eka:_na.tu dRzyam iha_asti hi ||4|18|33||

द्रष्टा सर्व.आत्म*ko **दृ*श्ये स्थि*taz **चे*त् का_एव द्रष्टृता ।

draSTA sarva.Atmaka:_dRzye sthit*a: c*et k*A_eva* draSTRtA |

सर्व.शक्तिमता राज्ञा य*द् य*त् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

तत् तथा_अनुभवति_आशु *स* एव_उदेति तत् तथा ।

tat tathA_anubhavati_Azu sa* eva_udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura.sa.ullAs*a:* khaND*a:_b*havati bhAsur*a:* ||4|18|35||

रसताम् अजह*c **च*_एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajaha*t_c*a_eva phala.puSpa.latA.unnat*a:* |

चित्.उल्ला*sas **त*था जी*vo **भू**yo **भ*वति देहकः ॥४।१८।३६॥

cit.ullAsa:_tathA jIv*a:_b*hUy*a:_b*havati dehak*a:* ||4|18|36||

चि*न्.मा*त्रताम् ताम् अजह*d **ए*व दर्शन.दृ*G=**म*यम् ।

ci*t.m*AtratAm tAm ajaha*t_e*va darzana.dRk=mayam |

अन्तःस्व.अनुभ*vaz **च*_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhava:_ca_eva jagat.svapnam prapazyati ||4|18|37||

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।

ahamtA.Adi.rase bhaume khaNDakatvam iva_Atmani |

ना*ना.*खण्ड.सहस्र.ओ*ghair **अ*द्विती*yair **नि*ज.आत्मनः ॥४।१८।३८॥

nAnA.khaNDa.sahasra.oghai: advitIyai: nijAtman*a:* ||4|18|38||

यथा_उदेति रसः_भौ*maz **चि*त् तथा_उदे*ty **अ*सम्भ्रमम् ।

yathA_udeti ras*a:_b*haum*a: c*it tathA_udet*i_a*.sambhramam |

चि*d.**र*स.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥

cit.r*asa.ullA*sa.vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||

दृश्य*.**शा*खा.शत.आढ्यानाम् इह न_अ*nto '*वगम्यते ।

dRzya.zAkhA.zatADhyAnAm iha nAnt*a:_a*vagamyate |

खण्डः प्रत्येकम् एव_अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaNDa: pratyekam* eva_a*yam yathA rasa.camatkRtim ||4|18|40||

स्वादय*त्य् ए*वम् एषा चित् पृथक्_पश्यति संस्थितिम् ।

svAdayati_evam eSA cit pRthak_pazyati saMsthitim |

या या_उदेति यथा यस्या* जी*व.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA_udeti yathA yasyA* jIva.zakte: sva.saMsRti: ||4|18|41||

ताम् ताम् तथा_इति सा स्व.आत्म.चि*ड्.रू*प.भुवन.स्थितम् ।

tAm tAm tathA_iti sA sva.Atma.cit.rUpa.bhuvana.sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva.saMsRtay*a:* kAzcit pramilanti parasparam ||4|18|42||

स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira.kAlat*a:* |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna.cetasA ||4|18|43||

जग*j.**ज्वा*ल.सहस्राणि परमा*Nv **अ*न्तरे*ष्व् अ*पि ।

jaga*t.j*vAla.sahasrANi paramAN*u.a*ntareS*u_a*pi |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASANe jvAlAyAm anile jale ||4|18|44||

सन्ति संसार.लक्षाणि तिले तैलम् इव_अखिले ।

santi saMsAra.lakSANi tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जी*vo **भ*वे*च् चि*तिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIv*a: b*have*t_c*iti: ||4|18|45||

शुद्धा च सा सर्वगता तेन त*n.**मे*लनम् मिथः ।

zuddhA ca sA sarvagatA tena ta*t.m*elanam mith*a:* |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्र*म.*रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama.rUpak*a:* ||4|18|46||

जग*d.**दी*र्घ.महास्वप्नः *so '*यम् अन्तः समुत्थितः ।

jaga*t.d*Irgha.mahAsvapna: s*a:_a*yam anta: samutthit*a:* |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चित्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzc*it.b*hUta.paramparA: ||4|18|47||

तेन_उपलम्भः कुड्य.आ*dAv **अ*सौ दृढतरः स्थितः ।

tena_upalambh*a:* kuDya.Ada*u_a*sau dRDhatara: sthit*a:* |

य*द् य*त्र चित्.भावयति तत् तत्र_आशु भव*ty **अ*लम् ॥४।१८।४८॥

yat yatra c*it.b*hAvayati tat tatra_Azu bhavat*i_a*lam ||4|18|48||

तया स्व*प्ने**_**अ*पि य*द् दृ*ष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapn*e_a*pi ya*t d*RSTam tat.kAle satyam eva tat |

चिद*Nor **अ*न्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaN*o:_a*ntare santi samasta.anubhava.aNav*a:* ||4|18|49||

(यथा बीज_आन्तरे पत्र.लता.पुष्प.फल=अणवः) ।

(yathA bIja_Antare patra.latA.puSpa.phala=aNava:) |

परमाणु*.**ज*गति अ*nto **म*न्ये चित् परमाणवः ।

paramANu.jagat*i_a*nt*a: m*anye cit paramANav*a:* |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य.भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvai*ta.aik*ya.bhramam utsRja ||4|18|50||

देश.काल.क्रिया.द्रव्यैः *svair **ए*व_अणु*bhir **ए*व चित् ।

deza.kAla.kriyA.dravyai: sv*ai:_eva_a*Nubh*i:_e*va cit |

अणून् अनुभव*ty **अ*न्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aNUn anubhavat*i_a*ntar itarANi na sambhavAt ||4|18|51||

स्वयम् सर्गस्य कचितः स्वप्ने चि*d.**अ*णु.खण्डकः ।

svayam sargasya kacita: svapne ci*t.a*Nu.khaNDak*a:* |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या_अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa.niSThasya deha.dRSTyA_anubhAvit*a:* ||4|18|52||

कचितम् किम्.चि*d **ए*व_इह वस्तुतः तु न किम्.चन ।

kacitam kim.ci*t_eva_ih*a vast*utas tu* na kim.cana |
स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit.paramANav*a:* ||4|18|53||

स्वयम् प्रकचति स्फार.देहःचि*d.**अ*णु.खण्डकः ।

svayam prakacati sphAra.dehazci*t.a*Nu.khaNDak*a:* |

नेत्र.आदि.कुसु*म.*द्वारैः संवि*d.**आ*मोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi.kusuma.dvArai: saMvi*t.A*modam udgiran ||4|18|54||

सम्पश्यति_इतराम् कश्*चि*त् बही.रूपेण चित्.घटः ।

sampazyati_itarAm kazcit bahI.rUpeNa cit.ghaT*a:* |

सर्व.गत्वात् अनाशित्वा*द् दृ*श्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvA*t d*Rzya.bIjasya vai cite: ||4|18|55||

अन्तर् एव_अखिलम् कश्*चि*त् पश्य*ty **अ*विमलम् जगत् ।

antar* eva_a*khilam kazcit pazyat*i_a*.vimalam jagat |

तत्र_अति.काल.कलना*द् उ*न्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla.kalanAt unmajjati nimajjati ||4|18|56||

स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:pun*a:* |

मिथ्या_अवटेषु लुठति शिला_इव शिखर.च्युता ॥४।१८।५७॥

mithyA_avaTeSu luThati zilA_iva zikhara.cyutA ||4|18|57||

के.चित् सम्मीलिताः के.चि*द् आ*त्मनि_एव_अभ्रमे स्थिताः ।

ke.cit sammIlitA: ke.cit Atmani_evA.bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुर*न्तो दे*ह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit.prasare sphuranta:_deha.khaNDakA: ||4|18|58||

स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jaga*t.j*Iva.vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.व*d=**आ*श्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat.svapna.vat=Azritam ||4|18|59||

सर्व.आत्मत्वात् स्वभावस्य त*द् दृ*श्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya ta*t d*Rzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |

जीव.खण्ड* उ*देति_उच्चैः तस्य.अन्तर् इतरो ऽपि च ॥४।१८।६१॥

jIva.khaNDa* udety.uccais.tasya.antar itar*a:_a*pi ca ||4|18|61||

जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIvas tasya.antar api jIvak*a:* |
सर्वत्र रम्भा*.**द*लवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA.dalavat jIva:_jIva.antar eva hi ||4|18|62||

दृश्य.बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya.buddhi.parAvRttau samam etat anantaram |

हेम्नि_इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni_iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

विचा*रः**_**य*स्य न_उदेति को ऽहम् किम् इदम् इत्य् *अ*लम् ।

vicAr*a:_y*asya na_udeti k*a:_a*ham kim idam it*i_a*lam |
तस्य_अन्तः_न विमुक्तः_असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta:_na vimukt*a:_a*sau dIrgha: jIva.jvara.bhram*a:* ||4|18|64||

विचारः सफलः तस्य विज्ञेयः_यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya:_yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भो*ग.*गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga.gRdhnutA ||4|18|65||

यथा देह.उपयुक्तम् हि करोति_आरोग्यम् औषधम् ।

yathA dehopayuktam hi karoti_Arogyam auSadham |
तथा_इन्द्रिय*.**ज*ये_अभ्यस्ते विवेकः फलितः भवेत् ॥४।१८।६६॥

tathA_indriya.jay*e_a*bhyaste viveka: phalit*a: b*havet ||4|18|66||

विवेको ऽस्ति वचसि_एव चिग्निः_इव भास्वरः ।

vivek*a:_a*sti vacasi_eva citr*e_a*gni:_iva bhAsvar*a:* |

यस्य तेन_अपरित्यक्ता दुःखाय_एव_अविवेकिता ॥४।१८।६७॥

yasya tenA.parityaktA du:khAyaivA.vivekitA ||4|18|67||

यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा_इच्छा.तानवेन_एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA_icchA.tAnaven*A_eva* vivek*a:_a*sya vibudhyate ||4|18|68||

चित्र.अमृतम् न_अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न_अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्*.**अ*ङ्गना_इति

citra.aGganA nUnam an.aGganA_iti

वाचा विवेकः *त्व् अ*विवेक* एव ॥४।१८।६९॥

vAcA vivekast*u_a*viveka* eva ||4|18|69||

पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागो ऽथ वैरम् च स.मूलम् एव ।

rAg*a:_a*tha vairam ca sa.mUlam eva |

पश्चात् परिक्षीयत_एव यत्नः

pazcAt parikSIyat*A_eva* yatna:

*स* पावनो यत्र विवेकता_अस्ति ॥४।१८।७०॥

sa* pAvan*a:_y*atra vivekatA_asti ||4|18|70||

॥

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 Thu, Apr 8, 2021 at 5:15 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31
>
>
> https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>
> FM.4.1.FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

> <https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>
>
> DN.4.sthiti
>
> https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*

>
>
>
> FM.4.17
>
>
>
> *WORLDS WITHIN WORLDS*
>
>
>
> *RÂMA said–*
>
>
>

> भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।
>

> bhagavan bhRgu.putrasya pratibhAsa.anubhUtit*a:* |

>
> यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥
>
> yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
> .
>

> *Lord.bhagavan *pratibhAsa.anubhUti.tas – *out of the projected
> experience *
>
> bhRgu.putrasya – *of the son of the fiery.bhRgu *yathA eSA – *thus this *
>
> sa.phalA jAtA – *with.fruit arisen *tathA anyasya – *thus for others *

>
> na kim bhavet – *how does it not happen*
>
> *?*
>

> *The luminous experiences of the son of Bhrgu gave rise*
>
> *to their effect. Why does this not happen likewise for others? *
>
> *m.1 O Bhagawan, the luminous ideations of Sukra, the son of Bhrigu, *became
> fruitful. Why* does it not happen to others?
>
> *sv.1 RÂMA asked: Holy sir, *why does not the wish of others materialise *as

> the wish of Sukra materialised in his ascent to heaven, etc. ?
>
> *vlm.1 RÂMA said:–Tell me sir, why the ideal reflexion of others, is not
> attended with equal result, with that of the son of Bhrigu; (though one is
> given to the like reveries as the other).
>
> .
>

> ** Lord.bhagavan *pratibhAsa.anubhUti.tas – *out of the projected
> experience *bhRgu.putrasya – *of the son of the fiery.bhRgu *yathA eSA – *thus
> this *sa.phalA jAtA – *with.fruit arisen *tathA anyasya – *thus for

> others *
>
> na kim bhavet – *how does it not happen*
>
>
>
> *VASISHTHA said—*
>
>
>

> इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।
>

> iyam prathamam utpannA sA tanu*r b*rahmaNa: padAt |

>
> शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥
>
> zuddhA jati:_bhArgavasya na_anya.janma.kalaGkitA ||4|17|2||
>
> .
>

> *O Râma, the body of zukra was born of the pure (race of) Bhrigu and was
> not polluted by any other births.*

>
> iyam prathamam utpannA sA tanur brahmaNa: padAt*zuddhA jati: bhArgavasya
> na anya.janma.kalaGkitA
>
> .
>
> *vlm.2. Vasishtha replied:–The reason is, that the body of Sukra issued at
> first from the will of Brahma, and was born of the pure family of Bhrigu,
> without being vitiated by any other birth; (either prior to it or of a
> lower kind).
>
> *sv.2 VASISTHA replied: Sukra's mind was pure, since that was his first
> embodiment; that mind was not loaded with the impurities of other previous
> embodiments.
>
> *Mo. zrIvasiSTho 'trottaram kathayati | idamprathamam tatpUrvam |
> yata:_bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA
> nAnAyonipratibhAnaviSayA | buddhi: | zuddhA pUrvajanmavAsanAnicayAkaluSitA
> | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu
> pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa:
> na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT_4,17.2 ||
>
>
>
> सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।
>
> sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |
>

> तत् सत्यम् उच्यते सा_एषा विमला चि*d **उ*दाहृता ॥४।१७।३॥
>
> tat satyam ucyate sA_eSA vimalA ci*t_u*dAhRtA ||4|17|3||

>
> .
>
> sarvaiSaNAnAm saMzAntau – zuddhacittasya yA sthiti: – tat satyam ucyate
> saiSA – vimalA cit_udAhRtA
>
> .
>
> *Mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha
> sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm
> icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati |
> cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam
> ucyate | sA eva vimalA cit_vimalA mati: | udAhRtA | kim ca iyam eva zuddhA
> mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati |
> idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti
> vizeSa: || MoT_4,17.3 || ... | tat sattvam ucyate ...< Comm
>
> *vlm.3. The purity of mind which follows upon subsidence of desires, is
> called its coolness, and the same is known as the unsullied state of the
> soul. (Nirmalátmá).
>
> *vlm.p.3 The purity of mind which follows upon decreasing desires, is
> called its coolness, and the same is known as the stainless state of the
> soul.
>
> sv.3 That mind is pure in which all cravings are in a state of quiescence.
>
> The state of mind in which all kinds of desires are completely subsided,
> is called ‘Satyam' the true state. Such state is called pure consciousness.
>
>
>

> *मनोनि*र्मल.सत्त्व.आत्म य*d **भा*वयति यादृशम् ।

>
> mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |
>

> तत् तथा_आशु भव*ty **ए*व यथा.आव*to **भ*वेत् पयः ॥४।१७।४॥
>
> tat tathA_Azu bhavati_eva yathA.Avarta*:_b*havet paya: ||4|17|4||
>
> .
>
> mana:nirmala.sattva.Atma . *the immaculate Mind sattva.Atma *
>
> ya*t *bhAvayati . *which is made.to.become *yAdRzam* . in which way *
>
> tat* . that.one . *tathAzu bhavati eva . *soon becomes thus *
>
> yathA.Avarta:_ bhavet paya: . *as water becomes a whirlpool*

>
> .
>
> *vlm.p.4 Whatever the man of a pure and contrite spirit thinks in his
> mind, the same comes to take place immediately, like the turning of
> seawater turns into an eddy.
>
> *sv.4 Whatever that pure mind wishes, that materialises.
>
> *Mo. vizeSaNenoktvA sAmAnyena kathayati . mano nirmalasattvAtma... / …
> yathAvarto arNave ambhasa: // Mo. 4,17.4 // nirmalasattvAtma
> pUrvazlokokta.nirmalasattvasvarUpam | mana: | yat yAdRzam yena prakAreNa
> yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat_vastu | Azu tathA tena
> prakAreNa yuktam | bhavati | tat_vastu ka iva | Avarta: iva | yathA arNave
> sthita: ambhasa: Avarta: sadya: anyaprakArayukto bhavati | tathety artha:
> || MoT_4,17.4 ||
>
> यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।
>
> yathA bhRgu.sutasya_eva vibhrama: protthita: svayam |
>

> प्रत्येकम् अ*py **ए*वम् एव दृष्टा*nto '*त्र भृगोः सुतः ॥४।१७।५॥

>
> pratyekam api_evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||
>
> .
>

> yathA bhRgu.sutasya eva *. as of the son of bhRgu the Fiery too = *
>
> vibhrama: protthita: svayam *. confusion sprung spontaneously = *
> pratyekam apy evam eva *. in others too so indeed = *
>
> dRSTAnta: atra bhRgo: suta: *. the example here of the son of bhRgu = *

>
> .
>
> *m.5 Just as the illusions woven by Bhrigu's son, these deformations and
> such designs occur in every person. The example for this is Sukra.
>
> *vlm.p.5 As the errors of various wanderings occurred to the mind of

> zukra, so i*t_i*s with everybody, as bhRgu’s son is an example.

>
> *vlm.5. As the errors of various wanderings, occured to the mind of Sukra;

> so i*t_i*s with every body (from his observation of the world), as i*t_i*s

> instanced in the case of Bhrigu's son.
>
> *sv.5 What happened in this respect to Sukra is possible for everyone else.
>
> *MoT ... ¶ anena vRttAntena siddham svamanISitam kathayati —
> ...sutasyaiSa vibhrama: prodita: svayam ... // Mo. 4,17.5 // yathA

> bhRgusutasya eSa: samanantarokt*a:* | vibhrama: nAnAyonipratibhAsarUpo
> vibhram*a:* | svayam svabhAvena | prodita: prAdurbhUt*a:* | evam eva
> tathaiva | pratyekam pratipuruSam | udeti | sarve eva svaman*a:*pratibhAsarUpam

> eva jagat pazyantIti bhAv*a:* | asyArthasya dRDhIkaraNArtham punar api

> zukrasya dRSTAntatvam kathayati dRSTAnto Htreti ||MoT_4,17.5||> Comm
>

> * yathA bhRgu.sutasya eva *. as of the son of bhRgu the Fiery too = *vibhrama:
> protthita: svayam *. confusion sprung spontaneously = *pratyekam apy evam
> eva *. in others too so indeed = *dRSTAnt*a: *atra bhRgo: suta: *. the

> example here of the son of bhRgu = *
>
>
>

> बीज.स्थ.अङ्कु*र.*पत्र.आदि स्वम् चमत्कुरुते यथा ।
>
> bIja.stha.aGkura.patra.Adi svam camatkurute yathA |
>
> सर्वेषाम् भूत.सङ्घानाम् भ्रम.ख*NDAs **त*था_एव हि ॥४।१७।०६॥
>
> sarveSAm bhUta.saGghAnAm bhrama.khaN*DA:_t*athA_eva hi ||4|17|06||
>
> .
>
> *the seed leads to the shoot and leaf and tree;–and we hold the wonder*
>
> *of all the vast_variety of things in their various states*
>
> *. *
>
> bIja.stha.aGkura.patra_Adi – *seed.within.shoot.leaf.&c *
>
> yathA svam camat.kurute – *as one experiences wonder in oneself *
>
> sarveSAm bhUta.saGghA.nAm – *of all being.groups *
>
> bhrama.khaNDa: – *errancy.states *tathA eva hi – *just so also *

>
> .
>
> *vlm.6. As the serum contained in the seed, developes itself in the shoots
> and leaves; so the mind evolves in all the forms which are contained
> therein.
>
> *sv.6 The world exists in each jiva in a seed state and becomes manifest
> like the tree sprouting from the seed.
>
> *MoT. bIjastha.aGkura.patra_Adi svam camat.kurute yathA | sarveSAm
> bhUta.saGghAnAm – bhrama.khaNDa: tathA eva hi = > brahmakhaNDA
> bhrAnti.kRta.dvaita.vibhAgA: | | etad eva nAnA.dRSTAntai: sugamam karoti |
> yathA bIjasya svam na tv anya.bIja.sAdhAraNam | aGkura.pattrAdi |
> camat.kurute ucchUnatA.rUpam Anandam karoti | hi nizcaye | sarveSAm
> bhUta.saGghAnAm bhUta.samUhAnAm | sva: ananya.sAdhAraNa:_bhrama.SaNDa:
> jagad.rUpa:_bhrama.SaNDa: | tathaiva camat.kurute nAnAsvAdasaukhyam karoti
> | sAdhAraNatvena bhAsamAno 'py ayam saMsAra: pratyekam bhinna eveti bhAva:
> ||MoT_4,17.6 || bIjasyAGkurapattrAdi ... bhramaSaNDas ... } ||
>
> *bIja.stha.aGkura.patra_Adi – seed.within.shoot.leaf.&c yathA svam
> camat.kurute– as one experiences wonder in oneself sarveSAm
> bhUta.saGghA.nAm – of all being.groups bhrama.khaNDa: – errancy.states
> tathA eva hi – just so also
>
>
>

> य*d **इ*दम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।
>
> ya*t_i*dam dRzyate vizvam evam eva_akhilam jagat |

>
> प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥
>
> pratyekam uditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||
>
> .
>

> *Whatever is known.to.be <http://known.to.be> the universe and* *so too
> this entire world . *pratyekamuditam . *separately arisen . *mithyA .
> *falsely/in.vain.* mithyA_eva_astam upaiti ca . *and falsely too comes
> to setting*
>
> .
>
> ya*t_i*dam dRzyate vizvam . *whatever this is see/known as universe . *evam
> eva_akhilam jagat . *so indeed the entire world . *pratyekamuditam . *separately
> arisen . *mithyA . *falsely/in.vain.* mithyA_eva_astam upaiti ca . *and

> falsely too comes to setting*
>

> .
>
> *vlm.7. Whatever forms of things are seen to exis*t_i*n this world, are

> all false appearances; and so are their disappearances also, (mere
> creations of the mind).
>
> *sv.7 The world is thus falsely fancied by each individual.
>
> *Mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye |
> evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA
> pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca
> paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt |

> satya.bhUta.udaya.astamaya.viSayatvAyogAd iti bhAv*a:* ||MoT_4,17.7 ||

>
>
>
> न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।
>
> na_astam eti na ca_udeti jagat kimcana kasyacit |
>
> भ्रान्ति.मात्रम् इदम् माया.मुग्धा_इव परिजृम्भते ॥४।१७।८॥
>
> bhrAnti.mAtram idam mAyA.mugdhA_iva parijRmbhate ||4|17|8||
>
> .
>
> na_astam eti na ca_udeti jagat kimcana kasyacit | bhrAnti.mAtram idam
> mAyA.mugdhA_iva parijRmbhate
>
> .
>
> = nAstam eti na.ca udeti jagat kimcana kasyacit | bhrAnti.mAtram idam
> mAyA.mugdhA iva parijRmbhate = > paramArthadRzA ... ¶ idam jagat | mAyA
> mAyArUpam || MoT_4,17.8 || ... mAyA mudhaiva parijRmbhate < Comm
>
> nAstam eti –
>
> na.ca udeti – nor arises
>

> jagat k*im*cana kasyacit –

>
> idam bhrAnti.mAtram– this is errancy.only
>
> mAyA.mugdhA iva –
>
> parijRmbhate
>
> This world is neither born nor will disappear even by a remote chance. I

> *t_i*s all perplexity which swells with a yawn like a self.conceited

> artless woman.
>
> 8. Nothing appears or disappears to any one in this world, but
>
> error and aerial phantasms; that show themselves to those that
>
> are bewitched by this magic scene of the world.
>
> *sv.8 The world neither arises nor sets; all this is nothing but the fancy
> of the deluded mind.
>
>
>
> यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।
>
> yathA sampratibhAsa.stha: svayam saMsAra.khaNDaka: |
>
> तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥
>
> tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||
>
> .
>
> yathA sampratibhAsa.stha: – svayam saMsAra.khaNDaka: – tathA teSAm
> sahasrANi – thus of them thousands mithyA dRSTAni santi hi
>
> .
>
> *Mo. yathA asmatpratibhAsastha: sa: ayam
> sarva.indriya.atIta.cinmAtra.rUpatva.inendriya.atIto 'pi san idantayA
> sphurita: saMsAraSaNDa: asti | tathA teSAm saMsAraSaNDAnAm | sahasrANi
> santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho
> HdRSTAnIti | mitha: anyoHnyam | adRSTAni darzanaviSayatAm na nItAni ||
> MoT_4,17.9 || yathAsmatpratibhAsastha: so'yam ... mitho 'dRSTAni …
>
> *m.9. The way we see the world and its aspects, in the same way it appears
> to the falsified perceptions of millions of others.
>

> *vlm.9. As i*t_i*s our notion of this part of the world, which presents

> its form to our view; so the appearance of thousands of such worlds in the
> mind, is mere ideal; and as false as the show of a magic.lantern.
>
> *sv.9 Within each one there is a fancy world.
>
>
>

> स्वप्न.संकल्प.नग*र.*व्यवहाराः परस्परम् ।
>
> svapna.saMkalpa.nagara.vyavahArA: parasparam |
>
> पृथ*g **य*था न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

>
> pRthak yathA na dRzyante tathA_ete saMsRti.bhramA: | |4|17|10||
>
> .
>
> Dream.concept.city.vyavahArA:
>
> parasparam
>
> pRthag
>
> yathA na dRzyante
>
> as they are not see/known
>
> thus they are saMsAric delusions
>
> .
>
> *m.10 Just as one cannot see the cities.in.dream of another person, these
> world.perplexities are not mutually visible.
>
> *vlm.10. As the sights in our dream, and the images of our imagination,
> are never apart from our minds; and as they cannot show themselves to the
> view of others; such is our erroneous conception of the world (confined
> within ourselves).
>
> *sv.10.11 Even as one's dreams are unknown to others, one's world is
> unknown to others.
>
> *mo. yathA_anyasya svapna.Adi anya: na_anubhavati tathA_anyasya saMsAram

> anya: na_anubhavati_iti piNDa.arth*a:* | nanu katham sargAnAm

> prati.puruSam bheda: iti cet | na | ekasmin_eva vastuni puruSa.bhedena
> heyatva.upAdeyatva=darzanAt ||4|17|
>
>
>
> एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।
>
> evam nagara.vRndAni nabha:saMkalpa.rUpiNi |
>
> सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥
>
> santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||
>
> .
>

> evam nagara.vRndAni *so multitudes of cities *
>
> nabhas.saMkalpa.rUpiNi *Sky.conceptual forms *santi *being *

>
> tAni na dRzyante *those are not see/known *
>

> mithyAjJAna.dRzam vinA *with knowledge of their falsity*

>
> .
>
> *sv.11.11 Even as one's dreams are unknown to others, one's world is
> unknown to others.
>
> *m.11 Thus the multitudes of cities which are like mental conceptions do
> not appear to be unreal or illusory unless one has knowledge of reality.
>

> *vlm.11. So are all places and things bu*t_i*maginary ideas, and show

> bhAvitA*r b*hAvanAyuktA: | |MoT_4,17.13 ||

> *m.13 O RAma, we all possess such bodies which are self conceived. We feel
> them to be real while they are false and unreal.
>
> *vlm.13. Thus have we all become, like the dreaming son of Bhrigu; to
> understand the false creations of our imagination, as sober realities.
>
> *sv.13 Even so have we come into being, O Rama, out of pure thought.force,
> and consider the false to be real.
>
>
>
> एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।
>
> evamrUpA_eva hi pare vidyate sarga.saMtati: |
>
> न वास्तवी वस्तुता तु संस्थिता_एवम् अवस्तुनि ॥४।१७।१४॥
>
> na vAstavI vastutA tu saMsthitA_evam a.vastuni ||4|17|14||
>
> .
>
> evam.rUpA eva hi pare vidyate sarga.saMtati: na vAstavI vastutA tu
> saMsthitA evam avastuni
>
> .
>
> *Mo. evam stokam vizeSeNoktvA punar api sAmAnyena kathayati . ... hi
> pare vartate sarga.saMsRti: / na vAstavI vastutas tu saMsthiteyam avastuni
> // Mo. 4,17.14 //evamrUpA pratibhAsarUpA | pare uttIrNe cinmAtre | sargeti
> nAmadheyA saMsRti: sargasaMsRti: | na vAstavI asatyarUpA | tu pakSAntare |

> vastuta: paramArthat*a:* | iyam sargasaMsRti: | avastuni zUnye | sthitA

> bhavati | vastutvena sthite cinmAtre avastubhUtasargAdhAratvAyogAt ||4|17|
> MoT_4,17.14 ||
> *m.14 In the same way and form, all creations arise in the Supreme. They
> are not real. In unreal, false things, there can be no reality (and truth)
>
> *vlm.14. So the creation of the world, and all created things, are
> situated (pictured) in the mind of Brahmá; and make their repeated
> appearance, as the phantoms of a phantasmagoria before him.
>
> *sv.14 Such indeed is the origin of creation in the infinite consciousness.
>
> evamrUpaiva hi pare vidyate sargasaMtati: |
>
>
> प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।
>
> pratyekam uditam vizvam evam eva mudhA_eva hi |
>
> वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥
>
> vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||
>
> .
>

> pratyekam uditam . *separately arisen . *vizvam evam eva . *the universe
> so indeed . *mudhA_eva hi . *false indeed so.it.is <http://so.it.is> . *vana.gulmaka.rUpeNa
> . *by/with forest.bush.form . *vasanta.eka.rasa* yathA .
>
> *. *

>
> *m.15 Just as one essence and sap runs through a tree and its flowers and
> fruit, in very one (mind) a universe exists purposely and falselessly.
>
> *vlm.15. All things appearing unto us, are as false as these phantoms; and
> they proceed from the mind of Brahmá, as the varieties of trees and shrubs,
> are produced from the same sap of the vernal season. (The one is the source
> of many).
>
> *Mo. pUrvoktanyAyena siddhasya svAbhISTasyopasaMhAram karoti pratyekam
> uditam vizvam evam eva mudhaiva hi / navagulmakarUpeNa vAsantikaraso yathA
> // Mo.4,17.15 // evam pUrvoktaprakAreNa | vAsantikarasa: vasantasambandhI
> rasa: ||MoT.4,17.15 ||

> *sv.15 Materiality is not factual though i*t_i*s perceived in emptiness.
>
>
>

> प्रथ*mo '*यम् स्व.संकल्पः प्रथाम् अभ्याग*to **य*था ।

>
> prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |
>
> तथा_अति.पारमार्थेन दृष्टेन_इत्थम् विभाव्यते ॥४।१७।१६॥
>
> tathA_ati.pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||
>
> .
>

> prathama: ayam sva.saMkalpa: – *this first self.conception *

>
> prathAm abhyAgato yathA – *as it becomes outspread *
>

> tathA ati.pAramArthena – *thus in the very highest sense *

>
> dRSThena ittham vibhAvyate – *by perception it_is thus manifest*
>
> *.*
>

> *vlm.p.16 Considered from a philosophical viewpoint, it will be found that
> the will or desire of each person produces the objects of his desire.
>
> < … || ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhenettham ...
> // Mo. 4,17.16 // ayam prathama:_brahmaNa: tat pUrvatvena utthita: |
> sva.saMkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: |
> yathA ittham anena prakAreNa | dRDhena ^avicalatA | atipAramArthyena
> ^atiparamArthabhAvena | vibhAvyate nizcIyate | janair iti zeSa: ||
> MoT_4,17.16 |
>
> *sv.16 Everyone thus fancies his own world; when this truth is realised,
> the world thus fancied comes to an end.
>
>
>

> प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उद*र.*स्थितम् ।

>
> pratyekam uditam cittam sva.svabhAva.udara.sthitam |
>
> इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥
>
> idam ittham samArambham jagat pazyan vinazyati ||4|17|17||
>
> .
>

> pratyekam uditam cittam – *The singly arisen affection *
>

> sva.svabhAva.udara.sthitam – *based on your own self.becoming source ???

> —*
>
> idam ittham samArambham – *this thus arisen —*
>
> jagat pazyan vinazyati – *world seeing/becoming is destroyed*
>
> *. *
>

> *Mo. … || ... svasya sva.bhAvA: ... ¶ sva: AtmIya: | svabhAva:
> cinmAtrAkhyam svarUpam | tasyodare udara ivodare | na tu sAkSAd udare |
> sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam
> | cittam | ittham samArambham dRzyamAna^Arambh.ayuktam | idam jagat pazyat
> anubhavat | vinazyati svarUpa.parAmarzAt bhrazyatIty artha: ||MoT_4,17.17
> ||
>
> *m.17 When it_is perceived that this world and its various initiatives are
> in the womb of everyone's mind, then the world dissolves (out of
> appearance).
>
> *vlm.17. Every body beholds everything in the world, according to the
> nature of the thoughts in his mind, and then perishes with his wrong view
> of it.
>
> *AS. It means: “in the belly of one's natural tendency” The implication is
> that everybody's Chitta naturally arises and this leads to the formation of
> the world as we know it. The last phrase states that whoever see this,
> manages to destroy the illusion.
>
> *sv.17 This world exists only in appearance or imagination and not because
> one sees the material substances.
>
>
>

> प्रतिभास*.व*शा*d **अ*स्ति न_अस्ति वस्तु.अवलोकनात् ।
>
> pratibhAsa.vazAt asti na_asti vastu.avalokanAt |
>
> दीर्घ.स्व*pno **ज*ग*j.**जा*लम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

> एक.अभावा*d **द्व**yor **ना*शः स च सत्य.विचारणात् ॥४।१७।१९॥

>
> eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||
>
> .
>
> cit.sattA eva jagat.sattA – jagat.sattaiva cittakam . eka.abhAvAt dvayo: /
> ka.bhAva.advayo: nAza: – sa ca satya.vicAraNAt –
>

> < ... tarhi jagati ... ¶ tat ekAbhAv*a:* | satya.vicAraNAt satya.vicArAt

> || MoT_4,17.19 | *var. Samvid, a1900, <cittasattaiva hi jagaj... > Comm
>
> *sv.19 The mind is the world, the world is the mind;
>
> *m.19Existence of mind implies existence of world. Existence of world is
> existence of mind. If one is absent, the other is destroyed. This can be
> realized through inquiry into truth.
>
> *vlm.19 The reality of the world depends upon the reality of mind, which
> causes the world to appear as real. The loss of the one, destroys them
> both; because neither of them can subsist
>
> without the other.
>
>
>

> शुद्धस्य प्रतिभा*so **हि* स*त्यो भ*वति चेतसः ।

>
> zuddhasya pratibhAsa: hi satya:_bhavati cetas*a:* |
>

> प्रमार्जना*d **इ*व म*Ner **म*लिनस्य_इह युक्तितः ॥४।१७।२०॥
>
> pramArjanA*t_i*va maNe:_malinasya_iha yuktit*a:* ||4|17|20||

>
> .
>
> Mind becomes real as the luminous reflection of that Pure Supreme. When a
> dusty diamond is cleaned it becomes lustrous.
>
> zuddha.sya prati.bhAsa: hi
>
> satya:_bhavati cetasa:
>

> iva maN.e: pramArjanAt* . *

>
> *like a maNi.Gem after cleansing *
>

> malina.sya –
>
> *of impurity *
>
> iha yuktita:* . . *

>
> *vlm.20. The pure mind has the true notions of things, as the gem polished
> from its dross, receives the right reflection of every thing, (or) reflects
> the true image of every thing.
>
> *sv.20 when one is realised as not true, both of them vanish!
>
> *mo. zrIrAma.kRtasya praznasya_uttaram anusmarati | atra dRSTAntam Aha
> niSkalaGka iti | niSkalaGke malarahite ||4|17| MoT_4,17.20 ||4|17| ...
> cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA> Comm
>
> #pramArjana n. the act of rubbing off, wiping off suzr.; (<azru.p., the
> wiping away or drying of tears, consoling mbh. r. hariv.; weeping mbh.);
> causing to disappear, removing kAvyAd.
>
> #malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.)
> yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat.
> &c.
>
>
>

> चिरम् एक.दृढ.अभ्यासा*c chuddhir **भ*वति चेतसः ।
>
> ciram eka.dRDha.abhyAsAt*zud*dhi:_b*havati cetasa: |

>
> अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥
>
> an.AkrAntasya saMkalpai: pratibhA_udeti cetasa: ||4|17|21||
>
> .
>
> ciram for long
>
> eka.dRDha.abhyAsAt thru firm practice of the One
>
> zuddhi: bhavati
>
> cetasa: anAkrAntasya
>
> saMkalpai: –
>
> pratibhA udeti cetasa: projection arises from chetas.Affectivity
>
> .
>
> *m.21 By constant persevering practice mind becomes pure and clean. When i

> *t_i*s not seized by ideations and determinations, mind becomes lustrous.

>
> *vlm.21. The mind is purified by its habit of fixed attention to one
> particular object; and it_is the mind undisturbed by desires, that receives
> the true light and reflexion of things.
>
> *Mo. ... anyenAnAhRtasyAnyo guNo 'vazyam vivardhate / ... // Mo. 4,17.21
> // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati

> anAkrAntasyeti | pratibhA pratibhAs*a:* | udeti saphalatvena

> prAdurbhavati || MoT_4,17.21 ||
> *sv.21 When the mind is purified it reflects the truth, and the unreal
> world.appearance vanishes.
>
> #kram . #Akram . #AkrAnta. . #anAkrAnta. . unassailed, unassailable •
> #anAkrAntA . the Prickly Nightshade—solanum torvum, also known as turkey
> berry, shoo.shoo bush, susumber & boo) +
>
>
>

> सुवर्णे न स्थितिम् याति मलव*ty **अं*शुके यथा ।

>
> suvarNe na sthitim yAti malavati_aMzuke yathA |
>
> एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥
>
> ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||
>
> .
>

> *in/when *
>
> *suvarNa *
>
> na sthitim yAti
>

> *in/when **malavat . *dirt/filth\menses.*

>
> aMzuke yathA
>
> ekA dRSTi:
>
> sthitim yAti
>
> na mlAne
>
> cittake tathA
>
> .
>

> na sthitim yAti . *not to a condition coming . *

>
> .
>
> *m.22 An unclean robe cannot display a golden hue. Similarly an impure
> mind cannot attain the state of pointed attention.
>
> *vlm.22. As the gilding of gold or any brilliant colour, cannot stand on

> base metal or on a piece of dirty cloth, so i*t_i*s impossible for the

> vitiated mind, to apply itself intensely to any one particular object.
>

> *Mo. suvarNa: zobhana: zuklAdivarN*a:* | mlAne saMkalpa.rUSite ||4|17|

> MoT.4,17.22 ||
> *sv.22 The mind is purified by persistent contemplation of truth.
>

> वर्ण् #varN . ##*varN .* (rather Nom. fr. #varNa) cl.10. P. . varNayati

> . (m.c. also #varNayate • aor. #avavarNat • inf. #varNayitum. or
> #varNitum), . to paint, colour • to picture, write, explain • to regard,
> consider • to spread, extend mbh • to praise, extol: . Pass. . varNyate .
> (aor. #avarNi), to be coloured or described &c. . y2017.014 +
>

> वर्ण् #varNa. #suvarNa . gold + #*sauvarNa* . adj. (.र्णी f) . Golden +

> sauvarNam .र्णम् Gold. #varNa.sthAna •• n. . the place or organ of

> utterance of any sound or letter (eigh*t_i*n number, as "the throat "&c •
> see under #sthAna) +
>
>
>
> *RÂMA asked–*
>
>
>
> प्रतिभास.आत्मनि जग*ty **ए*ते काल.क्रियाक्रमाः ।
>
> pratibhAsa.Atmani jaga*ti_e*te kAla.kriyAkramA: |
>
> स=उदय.अस्तम*yA **जा*ताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥
>
> sa=udaya.astamay*A* j*AtA: katham zukrasya cetasa: ||4|17|23||
>
> .
>
> pratibhAsa.Atmani jagati – *in a Self.projection world *
>
> ete kAla.kriyA.kramA: *. these works in the course of time = *
>
> sodayAstamayA .* with their rising and setting = *
>
> jAtA: katham zukrasya cetasa:* . how are they born in the affective space
> of Shukra.Bright*
>
> *? *

>
> O, Sage, how did a world which is luminous reflection in mind attain the
> time.related succession of events like setting and rising?
>
> *vlm. 23. Ráma asked:–Will you tell me sir, in what manner the mind of
> Súkra, received the reflexion of the shadowy world, and its temporaneous

> movemen*t_i*n itself, and how these fluctuations rose and remained in his

> mind?
>
> *vlm. 23 The way this world is perceived, according to ancestral
> scriptures, the same way it_is abiding in his mind. It_is like a peacock in
> a peacock egg.
>
> *MoT. zrIrAma: pRcchati | pratibhAsAtmani jagati sphuritAnAm
> kAlakriyAkramANAm sodayAstamayatvam na yuktam | tac ca zukracetasa: katham

> jAtam iti bhAv*a:* ||4|17| MoT_4,17.24 ||4|17| pramArjanAd iva maNes

> tAmrasyeva ca yuktita: / ciram ekadRDhAbhyAsAc chuddhi: bhavati cetasa: //
> Mo. 4,17.23 // ekasmin samyagjJAnAdau | ya: dRDhAbhyAsa: nairantaryeNa
> taccintanam | tasmAt ||4|17| MoT_4,17.23 ||
>
> *sv.23 RÂMA asked: How did the succession of births, etc., arise in the
> mind of Sukra?
>
>
>

> *VASISHTHA said—*
>
>
>
> यादृ*g **ज*ग*d **इ*दम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।
>
> yAdR*k_j*aga*t_i*dam dRSTam zukreNa pitR.zAstra.tas |

>
> तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥
>
> tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||
>
> .
>
> yAdRg jagad idam dRSTam zukreNa pitR.zAstrata: tAdRk kasya sthitam cet te mayUrANDe
> mayUravat
>
> .
>
> *vlm. 24. Vasishtha said:–In the same manner as Súkra was impressed with
> the thoughts of the world, from the lectures of his father; so did they
> remain in his mind, as the future peacock resides in the egg.
>
> *Mo.… zukreNa pitR.mAtRta: / tAdRk tasya sthitam citte mayUrANDe
> mayUravat // Mo. 4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat
> dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat

> | yathA mayUrANDe mayUra: asti | tathety arth*a:* ||4|17| MoT_4,17.25 ||

> *sv.24.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m.24 Sri Vasista: The way this world is perceived, according to ancestral

> scriptures, the same way i*t_i*s abiding in his mind. I*t_i*s like a

> peacock in a peacock egg.
>
>
>

> स्वभाव.कोश.स्थम् इदम् त*d **अ*नेन क्रम.उदितम् ।

>
> svabhAva.koza.stham idam tat anena krama.uditam |
>

> बीजेन_अङ्कु*र.*पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

>
> bIjena_aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||
>
> .
>
> svabhAva.koza.stham idam – nature.sheath.situate this [being] —
>
> tad anena – that by this —
>
> krama
>

> .udita* . arisen.*m bIjena – progressively by the seed —

>
> aGkura.patra_Adi.latA.puSpa.phalam yathA – like
> sprout.leaf.&c.vine.flower.fruit —
>
> *Mo. … || svabhAva.kozAt svaditam … // Mo. 4,17.26 // tata: anena zukreNa

> | tat citta.stham jagat | svabhAva.kozAt citta.rUpa: ya: svabhAv*a:* |

> tad.rUpAt kozAt | krama^uditam sat svaditam AsvAda.viSayI.kRtam | atra
> dRSTAntam Aha bIjena^iti ||MoT_4,17.26 ||
>
> *sv.25.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m.24 This world is in a natural sheath of That (Supreme). From that_it
> emerges gradually. It_is like a sprout and its fruits and flowers in a seed.
>
> *vlm.25. It_is also naturally situated in the embryo of the mind, of every
> species of living being, and is gradually evolved from it, in the manner of
> the shoots and sprouts, and leaves and flowers of trees, growing out of the
> seed.
>
> *
>
> svabhAva.koza.stha
>

> क्रम् #*krama . *m. step, course, way; regular progress, order,

> succession; cause or reason of (gen. or ...); also = {kramapATha}. ..
> {krama} (...) & {kramatas} in due order, successively, gradually. {krameNa}
> & {kramAt} the same+according to +
>
>
>

> जी*vo **य*त् वासना.ब*ddhas **त**d **ए*व_अन्तः प्रपश्यति ।
>
> jIva: yat_vAsanA.baddha: tat_eva_anta: prapazyati |
>
> स्वरूपम् च_अत्र दृष्टा*nto **दी*र्घ.स्व*pnas tv **इ*दम् जगत् ॥४।१७।२६॥

>
> svarUpam ca_atra dRSTAnta: dIrgha.svapna: tu_idam jagat ||4|17|26||
>
> .
>
> jIva: yat_vAsanA.baddha: tat eva_anta: prapazyati | svarUpam ca_atra

> dRSTAnta: dIrgha.svapna: tu_idam jagat *.*
>
> *. *

>
> jIva: – The living Living.jIva —
>
> yad vAsanA.baddha: – which is bound by vAsanAs —
>
> tad eva – that alone —
>
> anta: prapazyati – beholds within —
>
> svarUpam ca atra dRSTAnta: – its own nature here being the examplar
> — or its nature here is post.perceptual —
>
> dIrgha.svapnas tv idam jagat – for a long dream is this world —
>
> Siva is bound by vAsanAs. He sees in himself everything determined by
> those vAsanAs. The best example for this is one's own body (seen in a
> dream). World is a long dream (of such kind)
>
> < … || nanu katham atra svapna: dRSTAnta: asti^iti | atra^Aha
> dIrgha.svapna eva^iti | dIrghatvam ca^atra cira.pratibhAsa.vazAj jJeyam ||
> MoT_4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ...> Comm. —
>
> *sv.26.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>

> 26. Every body sees in his mind, wha*t_i*ts heart desires to

>
> possess, as it_is in the case of our prolonged dreams.
>
> jIvo yadvAsanAbaddhastadevAnta: prapazyati |
>
> svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||
>
> jIvo yadvAsanAbaddhastadevAnta: prapazyati |
>
> svarUpam cAtra dRSTAnto dIrghasvapnastvidam jagat ||4|17|26||
>
>
>

> प्रत्येकम् उदि*तः**_**रा*म नूनम् संसृति.खण्डकः ।

>
> pratyekam udita:_rAma nUnam saMsRti.khaNDaka: |
>
> रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥
>
> rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuTa: ||4|17|27||
>
> .
>
> pratyekam udita: –
>

> *separately arisen —*
>
> *, rAma, – *
>
> nUnam –
>
> indeed —
>

> saMsRti.khaNDaka: –

>
> *is each cyclic fragment —*
>
> rAtrau –
>
> *at night —*
>

> sainya.nara.svapna.jAla.vat –
>
> *military.man.dream.trap.like —*

>
> svAtmani sphuTa: –
>
> *in himself flashing *
>

> in everyone these world.fragments arise. I*t_i*s like the many armies

> seen in one's dream.
>
> *MoT. … yathA sainya.sthA narA... ¶ rAtrau hi sainya.nara.svarUpam
> svapna.jAlam pratyekam pRthag | udeti ||MoT.4,17.28 || ...
> rAma nanusaMsAraSaNDaka: ...
>
> *sv.27.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in
> the mind of every body; in the same manner, as it appears in the mind in a
> dream at night.
>
>
>

> *RÂMA said–*

>
>
>
> एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।
>
> eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |
>

> नो वा मिलति तन् मे त्वम् यथाव*d **व*क्तुम् अर्हसि ॥४।१७।२८॥

>
> no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||
>
> .
>

> eSa saMsRti.khaNDa.utthau mitha:* sa* *milati svayam no vA milati tat_me

> tvam yathA vat_vaktum arhasi = > nanv eva sati ... ¶ zrIrAma: pRcchati |
> eSa: saMsRtiSaNDaugha: svayam svabhAvena | mitha: anyoHnyam | yadi milati
> yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak
> kathayeti yAvat || MoT_4,17.29 || ... saMsRtiSaNDaugho mitha:
> sammilati svayam | no vApi yadi tan ...<
>

> *vlm.28 A strong and virile mind will no*t_u*nite with a polluted mind. A

> pure metal only can mix with another pure metal.
>
> and purified from its dross.
>

> eSa saMsRti.khaNDa.uttha.u – wha*t_i*s sprung from Samsara
>
> mitha:* sa* *>mil.ati svayam –

>
> na.u vA >milati tat_me –
>
> tvam yathA vat arh.asi vaktum – you accordingly should tell me
>
> RÂMA:
>

> O Sage, please tell me the truth as i*t_i*s. Will these world.fragments

> mix with each other or remain separate?
>
> 28. Ráma said:–But tell me sir, whether the thought and
>
> the things thought of, simultaneously meet themselves in the
>

> mind of the thinker; or i*t_i*s the mind only that thinks of the

>
> object which is never met with by it.
>
> *sv.28.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
>
>

> *VASISHTHA said—*
>
>
>
> मलिनम् हि *मनो* *ऽ*वीर्यम् न मिथः श्लेषम् अर्हति ।

>
> malinam hi mana:_a.vIryam na mitha: zleSam arhati |
>

> *अयो ऽ*यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

>
> aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
> .
>
> *mo. zrIvasiSTha uttaram Aha... / ayo 'yasIvAsantapte zuddhe tapte tu
> lIyate // Mo. 4,17.30 // hi nizcaye | malinam rAgAdi.mala.dUSitam | ata
> evAvIryam | mana: mitha: anyo'nyam | zleSam melanam | nArhati | kim iva |
> aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu
> pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi
> lIyate || MoT_4,17.30||
>
> *sv.29.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
> *m. A strong and virile mind will not_unite with a polluted mind. A pure
> metal only can mix with another pure metal.
>
> *vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with
> the object of its thought, as a dirty and cold piece of iron, cannot join
> with a pure red.hot one, unless it_is heated and purified from its dross.
>
>
>
> चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।
>
> citta.tattvAni zuddhAni sam.milanti paras.param |
>

> एक.रूपाणि तोयानि यान्त्य् *ऐ*क्यम् न_आविलानि हि ॥४।१७।३०॥

>
> eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||
>
> .
>
> citta.tattvAni zuddhAni saM>milanti parasparam – eka.rUpANi toyAni yAnti
> aikyam nAvilAni hi =
>
> * Mo. 4,17.31 // ... nAbilAni...
>
> zuddhAni citta.tattvAni – pure Chitta.elements
>
> saM>milanti –
>
> parasparam – respectively
>
> eka.rUpANi toyAni – identical waters
>

> yAnti *they.go*
>
> aikyam – *go together *
>
> na.*no/t* Avila*.turbid/unclear*.ani.*ones* hi

>
> .
>
> *m.30 Two pure mind.stuffs can mix with each other. Two similar waters can
> mix not two of different nature/types.
>
> *vlm.30. The pure mind and its pure thoughts, are readily united with one
> another, as the pure waters mix together into one body of the same kind,
> which the muddied water cannot do.
>
> *sv.30.30 VASISTHA replied: Sukra had been taught by his father Bhrgu
> concerning the succession of births, and this teaching had conditioned
> Sukra's mind which conjured up the expansion of such conditioning.
>
>
>

> शुद्धिर् *हि* चित्तस्य* वि*वासनत्वम्

>
> zuddhi: hi cittasya vi.vAsanatvam
>
> अभूत.संवेदनम् एक.रूपम् ।
>
> a.bhUta.saMvedanam eka.rUpam |
> तस्य_आशु शुद्ध्या भवति प्रबुद्धः
>
> tasya_Azu zuddhyA bhavati prabuddha:
>

> तन्*मा*त्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

>
> tat.mAtra.yuktyA parasaGgam eti ||4|17|31||
>
> .
>
> zuddhi: hi cittasya –
>
> vi.vAsana.tvam – the absence of conditioning
>
> abhUtasaMvedanam –
>
> eka.rUpam – uni.form

> tasya Azu – of tha*t_i*ndeed

>
> zuddhyA –
>
> bhavati prabuddha: – becomes awake
>
> tan.mAtra.yuktyA –
>
> parasaGgam eti
>
> < ... ¶ citta.zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi
> nizcaye | abhUtasaMvedana_Atma a siddha.padArtha.saMvedana.svarUpam |
> vivAsanatvam padArtha.viSaya.bhAvanÂkhya.saMskAra.rAhityam | ekam kevalam |
> cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat
> padam sthAnam | tasmAt | tasyA: zuddhe: heto: | prabudhya turyAkhyam
> bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha
> zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya
> eka.upAdAnatvajJAnam eva jJeyam | iti zivam || MoT_4,17.32 || > Comm
>
> <CG: >
>
> ... tasyA: suSuptAtmapadAt prabudhya tanmAtra... < Comm
>
> =
>
> *m.31 With a mind which is free of vAsanas and thus made pure, one can
> become enlightened and be united with the Supreme.
>
> *vlm.31. Want of desire constitutes the purity of the mind, which is
> readily united with immaterial things of the same nature like itself. The
> purity of the mind conduces to its enlightenment, and these being united in
> one, leads it to the Supreme.
>
> *sv.31 Only when the mind is totally purified of all conditioning does it
> regain its utter purity; that pure mind experiences liberation.
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a:_b*havet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>

> *next Canto: *
>
> *FM4018* SEER AND SEEN 1.NV19.20 .z70
>
>
> https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
> <https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0>
>
> FM.4.1.FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
> <https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>

>
>
>
> +++
>
>
>
> FM.4.17 WORLDS WITHIN WORLDS 1.NV18
>
> सर्ग ४.१७
>
> sarga 4.17
>
> राम उवाच ।
>
> rAma* uvAca |
>
> भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।
>

> bhagavan bhRgu.putrasya pratibhAsa.anubhUtit*a:* |

>
> यथा_एषा स=फला जाता तथा_अन्यस्य न किम् भवेत् ॥४।१७।०१॥
>
> yathA_eSA sa=phalA jAtA tathA_anyasya na kim bhavet ||4|17|01||
> वसिष्ठ* उवाच ।
>
> इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।
>

> iyam prathamam utpannA sA tanu*r b*rahmaNa: padAt |

>
> शुद्धा जतिर् भार्गवस्य न_अन्य.जन्म.कलङ्किता ॥४।१७।२॥
>
> zuddhA jati:_bhArgavasya na_anya.janma.kalaGkitA ||4|17|2||
>
> सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।
>
> sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |
>

> तत् सत्यम् उच्यते सा_एषा विमला चि*d **उ*दाहृता ॥४।१७।३॥
>
> tat satyam ucyate sA_eSA vimalA ci*t_u*dAhRtA ||4|17|3||
>
> *मनोनि*र्मल.सत्त्व.आत्म य*d **भा*वयति यादृशम् ।

>
> mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |
>

> तत् तथा_आशु भव*ty **ए*व यथा.आव*to **भ*वेत् पयः ॥४।१७।४॥
>
> tat tathA_Azu bhavati_eva yathA.Avarta:_bhavet pay*a:* ||4|17|4||

>
> यथा भृगु.सुतस्य_एव विभ्रमः प्रोत्थितः स्वयम् ।
>
> yathA bhRgu.sutasya_eva vibhrama: protthita: svayam |
>

> प्रत्येकम् अ*py **ए*वम् एव दृष्टा*nto '*त्र भृगोः सुतः ॥४।१७।५॥
>
> pratyekam api_evam eva dRSTAnta: atra bhRgo: sut*a:* ||4|17|5||
>
> बीज.स्थ.अङ्कु*र.*पत्र.आदि स्वम् चमत्कुरुते यथा ।
>
> bIja.stha.aGkura.patra.Adi svam camatkurute yathA |
>
> सर्वेषाम् भूत.सङ्घानाम् भ्रम.ख*NDAs **त*था_एव हि ॥४।१७।०६॥
>
> sarveSAm bhUta.saGghAnAm bhrama.khaN*DA:_t*athA_eva hi ||4|17|06||
>
> य*d **इ*दम् दृश्यते विश्वम् एवम् एव_अखिलम् जगत् ।
>
> ya*t_i*dam dRzyate vizvam evam eva_akhilam jagat |

>
> प्रत्येकमुदितम् मिथ्या मिथ्या_एव_अस्तम् उपैति च ॥४।१७।७॥
>
> pratyekamuditam mithyA mithyA_eva_astam upaiti ca ||4|17|7||
>
> न_अस्तम् एति न च_उदेति जगत् किम्चन कस्यचित् ।
>
> na_astam eti na ca_udeti jagat kimcana kasyacit |
>
> भ्रान्ति.मात्रम् इदम् माया.मुग्धा_इव परिजृम्भते ॥४।१७।८॥
>
> bhrAnti.mAtram idam mAyA.mugdhA_iva parijRmbhate ||4|17|8||
>

> यथा सम्प्रतिभास.स्थः स्वयम् संसा*र.*खण्डकः ।
>

> yathA sampratibhAsa.stha: svayam saMsAra.khaNDak*a:* |

>
> तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥
>
> tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||
>

> स्वप्न.संकल्प.नग*र.*व्यवहाराः परस्परम् ।
>
> svapna.saMkalpa.nagara.vyavahArA: parasparam |
>
> पृथ*g **य*था न दृश्यन्ते तथा_एते संसृति.भ्रमाः ॥४।१७।१०॥

>
> pRthak yathA na dRzyante tathA_ete saMsRti.bhramA: | |4|17|10||
>

> एवम् नग*र.*वृन्दानि नभःसंकल्प.रूपिणि ।

>
> evam nagara.vRndAni nabha:saMkalpa.rUpiNi |
>
> सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥
>
> santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||
>
> पिशाच.यक्ष.रक्षांसि सन्ति_एवम्.रूपकाणि ह ।
>
> pizAca.yakSa.rakSAMsi santi_evam.rUpakANi ha |
>
> संकल्प.मात्र.देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥
>
> saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca ||4|17|12||
>
> एवम् एव वयम् च_इमे सम्पन्ना रघुनन्दन ।
>
> evam eva vayam ca_ime sampannA raghunandana |
>
> स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥
>

> sva.saMkalpa.Atmaka.AkArA mithyAsatyatva.bhAvin*a:* ||4|17|13||

>
> एवम्रूपा_एव हि परे विद्यते सर्ग.संततिः ।
>
> evamrUpA_eva hi pare vidyate sarga.saMtati: |
>
> न वास्तवी वस्तुता तु संस्थिता_एवम् अवस्तुनि ॥४।१७।१४॥
>
> na vAstavI vastutA tu saMsthitA_evam a.vastuni ||4|17|14||
>
> प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा_एव हि ।
>
> pratyekam uditam vizvam evam eva mudhA_eva hi |
>
> वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥
>
> vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||
>

> प्रथ*mo '*यम् स्व.संकल्पः प्रथाम् अभ्याग*to **य*था ।

>
> prathama:_ayam sva.saMkalpa: prathAm abhyAgata:_yathA |
>

> तथा_अति.पारमार्थेन दृष्टेन_इत्थम्* वि*भाव्यते ॥४।१७।१६॥

>
> tathA_ati.pAramArthena dRSTena_ittham vi.bhAvyate ||4|17|16||
>

> प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उद*र.*स्थितम् ।

>
> pratyekam uditam cittam sva.svabhAva.udara.sthitam |
>
> इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥
>
> idam ittham samArambham jagat pazyan vinazyati ||4|17|17||
>

> प्रतिभास*.व*शा*d **अ*स्ति न_अस्ति वस्तु*.अ*वलोकनात् ।
>
> pratibhAsa.vazAt asti na_asti vastu.avalokanAt |
>
> दीर्घ*.स्व**pno **ज*ग*j.**जा*लम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥
>
> dIrgha.svapna: jagat.jAlam AlAnam citta.dantin*a:* ||4|17|18||

>
> चित्.सत्ता_एव जगत्.सत्ता जगत्.सत्ता_एव चित्तकम् ।
>
> cit.sattA_eva jagat.sattA jagat.sattA_eva cittakam |
>

> एक.अभावा*d **द्व**yor **ना*शः स च सत्य.विचारणात् ॥४।१७।१९॥

>
> eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||
>

> शुद्धस्य प्रतिभा*so **हि* स*त्यो भ*वति चेतसः ।

>
> zuddhasya pratibhAsa: hi satya:_bhavati cetas*a:* |
>

> प्रमार्जना*d **इ*व म*णेर् म*लिनस्य_इह युक्तितः ॥४।१७।२०॥
>
> pramArjanA*t_i*va maNe:_malinasya_iha yuktit*a:* ||4|17|20||
>
> चिरम् एक.दृढ.अभ्यासा*c chuddhir **भ*वति चेतसः ।
>
> ciram eka.dRDha.abhyAsAt*zuddhi: bhavati cetas*a:* |

>
> अन्.आक्रान्तस्य संकल्पैः प्रतिभा_उदेति चेतसः ॥४।१७।२१॥
>

> an.AkrAntasya saMkalpai: pratibhA_udeti cetas*a:* ||4|17|21||
>
> सुवर्णे न स्थितिम् याति मलव*ty **अं*शुके यथा ।

>
> suvarNe na sthitim yAti malavati_aMzuke yathA |
>
> एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥
>
> ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||
>

> प्रतिभास.आत्मनि जग*ty **ए*ते का*ल.*क्रियाक्रमाः ।
>
> pratibhAsa.Atmani jagati_ete kAla.kriyAkramA: |
>
> स=उदय.अस्तम*yA **जा*ताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥
>
> sa=udaya.astamay*A* j*AtA: katham zukrasya cetas*a:* ||4|17|23||
>
> यादृ*g **ज*ग*d **इ*दम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।
>
> yAdR*k_j*aga*t_i*dam dRSTam zukreNa pitR.zAstra.tas |

>
> तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥
>
> tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||
>

> स्वभाव.कोश.स्थम् इदम् त*d **अ*नेन क्रम.उदितम् ।

>
> svabhAva.koza.stham idam tat anena krama.uditam |
>

> बीजेन_अङ्कु*र.*पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

>
> bIjena_aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||
>

> जी*vo **य*त् वासना.ब*ddhas **त**d **ए*व_अन्तः प्रपश्यति ।

>
> jIva: yat_vAsanA.baddha: tat eva_anta: prapazyati |
>

> स्वरूपम् च_अत्र दृष्टा*nto **दी*र्घ*.स्व**pnas tv **इ*दम् जगत् ॥४।१७।२६॥

>
> svarUpam ca_atra dRSTAnta: dIrgha.svapna: tu_idam jagat ||4|17|26||
>

> प्रत्येकम् उदि*तः**_**रा*म नूनम् संसृति.खण्डकः ।
>
> pratyekam udita:_rAma nUnam saMsRti.khaNDak*a:* |
>
> रात्रौ सैन्य.न*र.*स्वप्न.जाल*.व*त् स्वात्मनि स्फुटः ॥४।१७।२७॥
>
> rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuT*a:* ||4|17|27||

>
> राम उवाच ।
>
> rAma uvAca |
>
> एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।
>
> eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |
>

> नो वा मिलति तन् मे त्वम् यथाव*d **व*क्तुम् अर्हसि ॥४।१७।२८॥

>
> no* vA milati tat_me tvam yathAvat_vaktum arhasi ||4|17|28||
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>

> मलिनम् हि *मनो* *'*वीर्यम् न मिथः श्लेषम् अर्हति ।

>
> malinam hi mana:_a.vIryam na mitha: zleSam arhati |
>

> *अयो ऽ*यसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

>
> aya:_ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||

> चित्त*.त*त्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।
>
> citta.tattvAni zuddhAni sam.milanti paras.param |
>
> एक.रूपाणि तोयानि यान्त्य् *ऐ*क्यम् न_आविलानि हि ॥४।१७।३०॥

>
> eka.rUpANi toyAni yAnti_aikyam na_AvilAni hi ||4|17|30||
>

> शुद्धिर्. *हि* चित्तस्य* वि*वासनत्वम्

>
> zuddhi: hi cittasya vi.vAsanatvam
>
> अभूत.संवेदनम् एक.रूपम् ।
>
> a.bhUta.saMvedanam eka.rUpam |
> तस्य_आशु शुद्ध्या भवति प्रबुद्धः
>
> tasya_Azu zuddhyA bhavati prabuddha:
>

> तन्*मा*त्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

>
> tat.mAtra.yuktyA parasaGgam eti ||4|17|31||
>
>
> 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 Sat, Nov 21, 2020 at 11:21 AM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM4019 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21 .z35
>>
>>
>> https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>
>>
>>
>> FM.4.19 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21
>>
>> सर्ग ४.१९
>>
>> sarga 4.19
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha uvAca |
>>
>> जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।
>>
>> jIva-bIjam param brahma sarvatra kham iva sthitam |
>>

>> तेन जीव~उदर-जग*त्य् अ*पि जी*vo '*स्ति_अन्-एकधा ॥४।१९।०१॥
>>
>> tena jIva~udara-jagat*i_a*pi jIvo'st*i_a*n-ekadhA ||4|19|01||

>>
>> चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातय: ।
>>

>> cit.ghana-eka.ghana_AtmatvA*t_j*Iva.antar-jIva=jAtaya: |

>>
>> कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥
>>
>> kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||
>>
>> य: य: नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।
>>

>> y*a:_ya:_n*Ama yathA grISme kalka-svedAt bhavet kRmi: |

>>
>> यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥
>>

>> yat yat dRzyam zuddha-cit.kham ta*t_j*Iva: bhavati svata: ||4|19|03||

>>
>> यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।
>>
>> yathA yathA yatante te jIvakA: sva.Atma-siddhaye |
>>
>> तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥
>>
>> tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||
>>
>> देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।
>>

>> devAn deva-yaj*a:_y*Anti yakSA* yakSAn vrajanti hi |

>>
>> ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥
>>

>> brahma brahma-yaj*a:_y*Anti yat a.tuccham tat Azrayet ||4|19|05||
>>
>> स मु*क्त:_भृ*गु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।
>>
>> sa* mukta: bhRgu-putr*a:_api *hi nirmalatvAt svasaMvida: |

>>
>> बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥
>>
>> baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||
>>
>> भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।
>>
>> bhuvi jAtA parimlAnA bAlA yat prathamam pura: |
>>

>> संवित् प्राप्नोति त*त्_रू*पा भव*त्य् अ*न्या न काचन ॥४।१९।०७॥
>>
>> saMvit prApnoti tat rUpA bhavat*i_a*nyA na kAcana ||4|19|07||

>>
>> राम उवाच ।
>>
>> जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।
>>
>> jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |
>>

>> कथम् च जाग्र*j जा*ग्रत् स्यात् स्व*प्न:_जा*ग्रत्-भ्रम: कथम् ॥४।१९।८॥
>>
>> katham ca jAgra*t_j*Agrat syAt svapn*a:_j*Agrat-bhrama: katham ||4|19|8||

>>
>> वसिष्ठ* उवाच ।
>>

>> स्थिर-प्रत्यय.युक्तम् यत् त*j जा*ग्र*d_इ*ति कथ्यते ।
>>
>> sthira-pratyaya-yuktam yat ta*t_j*Agra*t_i*ti kathyate |

>>
>> अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥
>>
>> asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||
>>
>> जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।
>>
>> jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |
>>

>> त*j जा*ग्रत्.स्वप्नताम् एति स्व*प्न:_जा*ग्रत्त्वम् ऋच्छति ॥४।१९।१०॥
>>
>> ta*t_j*Agrat.svapnatAm eti svapn*a:_j*Agrattvam Rcchati ||4|19|10||
>>
>> जग्रत्-स्वप्न-दशाभे*द:_न* स्थिर.अस्थिरते विना ।
>>
>> jagrat-svapna-dazAbhed*a:_n*a sthira~asthirate vinA |
>>
>> सम: सदा_एव सर्वत्र समस्त:_अनुभ*vo '*नयो: ॥४।१९।११॥

>>
>> sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||
>>

>> स्व*प्न:_अ*पि स्वप्न-समये स्थैर्या*j जा*ग्रत्त्वम् ऋच्छति ।
>>
>> svapn*a:_api *svapna-samaye sthairyA*t_j*Agrattvam Rcchati |
>>
>> अ-स्थैर्या*j जा*ग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥
>>
>> a-sthairyA*t_j*Agrat eva_Aste svapn*a:_t*AdRza-bodhata: ||4|19|12||
>>
>> स्व*प्न:_अ*पि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।
>>
>> svapn*a:_api *jAgrat.buddhi-aMz*a:_j*Agrattvam anugacchati |

>>
>> स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥
>>
>> svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||
>>

>> यत् तु यावत् स्थिरम् बुद्धम् तत् ताव*त्_ज*ग्रत् उच्यते ।
>>
>> yat tu yAvat sthiram buddham tat tAva*t_j*agrat ucyate |

>>
>> क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥
>>

>> kSaNa-bhaGgAt tu tat svapn*a:_y*athA bhavati tat zRNu ||4|19|14||
>>
>> जीव-धा*तुH* शरी*रे_अ*न्तर् विद्यते येन जीव्यते ।
>>
>> jIva-dhAtu: zarIr*e_a*ntar vidyate yena jIvyate |
>>
>> तेज: वीर्यम् जीव-धा*तुH* इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥
>>
>> teja: vIryam jIva-dhAtu: it*i.A*di~abhidham aGga yat ||4|19|15||
>>
>> व्यवहारी यदा का*yo म*नसा कर्मणा गिरा ।
>>
>> vyavahArI yadA kAy*a:_m*anasA karmaNA girA |
>>
>> भवेत् तदा मरुत्.नुन्न: जीव-धा*तुH* प्रसर्पति ॥४।१९।१६॥
>>
>> bhavet tadA marut.nunn*a:_j*Iva-dhAtu: prasarpati ||4|19|16||
>>
>> तस्मिन् प्रसर्प*त्य् अ*ङ्गेषु सर्वा संवित्_उदेति हि ।
>>
>> tasmin prasarpat*i_a*GgeSu sarvA saMvit_udeti hi |

>>
>> दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥
>>
>> dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||
>>

>> ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती ब*हिrम*यम् ।
>>
>> IkSaNa.AdiSu randhreSu prasarantI ba*hi:m*ayam |

>>
>> नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥
>>
>> nAnA.AkAra.vikAra~ADhyam rUpam Atmani pazyati ||4|19|18||
>>

>> तत्-स्थिरत्वात् तया_एव_अथ जाग्र*d_इत्य् अ*वगम्यते ।
>>
>> tat-sthiratvAt tayA_eva_atha jAgra*t_i*t*i_a*vagamyate |

>>
>> जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥
>>
>> jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||
>>
>> मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।
>>
>> manasA karmaNA vAcA yadA kSubhyati no vapu: |
>>

>> शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धा*तुH* तदा तु_असौ ॥४।१९।२०॥
>>
>> zAnta~AtmA tiSThati svasth*a:_j*Iva.dhAtu: tadA tu_asau ||4|19|20||
>>
>> समताम् आग*तै:_वा*तै: क्षोभ्यते न हृत्-अम्बरे ।
>>
>> samatAm Agata*i:_v*Atai: kSobhyate na hRt-ambare |

>>
>> निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥
>>

>> nirvAta-sadane dIp*a:_y*athA_Aloka~eka-kAraka: ||4|19|21||

>>
>> तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।
>>
>> tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |
>>

>> न च_ईक्षण.आदी*ny आ*याति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

>>
>> na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||
>>

>> जी*vo '*न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

>>
>> jIvo'ntar eva sphurati taila-saMvit yathA tIle |
>>
>> शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥
>>
>> zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||
>>
>> जीव.आकारा कला का.चित् चिति: स्वच्छतया_आत्मनि ।
>>
>> jIva.AkArA kalA kA.cit citi: svacchatayA_Atmani |
>>
>> दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥
>>
>> dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||
>>

>> ज्ञात्वा वै_चि*ty उ*परते साम्यम् लव-हरन् अपि ।
>>
>> jJAtvA vai_ci*ti_u*parate sAmyam lava-haran api |

>>
>> जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥
>>

>> jAgrat-svapna-suSupteSu sambuddh*a:_t*uryavAn mRta: ||4|19|25||

>>
>> सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।
>>
>> suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |
>>

>> स जीव-धा*तुH* सा संवित् त*taz चि*त्ततया_उदिता ॥४।१९।२६॥
>>
>> sa* jIva-dhAtu: sA saMvit tat*a: c*ittatayA_uditA ||4|19|26||
>>
>> स्व.अन्त:संस्थ-जग*j जा*लम् भाव.अभावै: क्रम-भ्रमै: ।
>>
>> sva.anta:saMstha-jaga*t_j*Alam bhAva~abhAvai: krama-bhramai: |

>>
>> पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥
>>
>> pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||
>>

>> जीव-धा*तुr य*दा वातै: किंचित् संक्षुभ्यते भृशम् ।
>>
>> jIva-dhA*tu:_y*adA vAtai: kiMcit saMkSubhyate bhRzam |
>>
>> तत: अ*smy अ*हम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥
>>
>> tato'sm*i_a*ham supta* iti pazyati_Atmani khe gatim ||4|19|28||
>>
>> यदा_अम्भसा प्लाव्य*ते '*सौ तदा वा*ry.आ*दि-सम्भ्रमम् ।
>>
>> yadA_ambhasA plAvyat*e_a*sau tadA vAr*i.A*di-sambhramam |

>>
>> अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥
>>
>> antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||
>>

>> यदा पित्त.आदिना_आक्रा*न्त:_त*दा ग्रीष्म.आदि-सम्भ्रमम् ।
>>
>> yadA pitta.AdinA_AkrAnt*a:_t*adA grISma.Adi-sambhramam |

>>
>> अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥
>>
>> antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||
>>

>> रक्त.आपू*र्ण:_र*क्त-वर्णान् देशान् कालान् बहि: यथा ।
>>
>> rakta.ApUrN*a:_r*akta-varNAn dezAn kAlAn bahi: yathA |
>>
>> पश्य*त्य् अ*नुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥
>>
>> pazyat*i_a*nubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||
>>
>> सेवते वासना याम् ताम् *सः**_**अ*न्तः पश्यति निद्रित: ।
>>
>> sevate vAsanA yAm tAm *sa:_a*nta: pazyati nidrita: |

>>
>> पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥
>>

>> pavana-kSobhit*a:_r*andhrai: bahir akSa.Adibhi: yathA ||4|19|32||
>>
>> अन्.आक्रान्त.इन्द्रिय.छि*द्र:_य*त: क्षुब्ध:_अन्तर् एव स: ।
>>
>> an.AkrAnta~indriya.chidr*a:_y*ata: kSubdho'ntar eva sa: |

>>
>> संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥
>>
>> saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||
>>

>> सम्.आक्रान्त.इन्द्रिय.छि*dro य:* क्षु*ब्ध:_वा*युना यदा ।
>>
>> sam.AkrAnta-indriya-chidr*a:_y*a: kSubdha: vAyunA yadA |
>>
>> परिपश्यति त*j जा*ग्र*d_इ*ति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥
>>
>> paripazyati ta*t_j*Agra*t_i*ti_Ahu:_muni-sattamA: ||4|19|34||

>>
>> इति विदितवता त्वया_अधुना_अन्त:
>>
>> iti viditavatA tvayA_adhunA_anta:
>> प्रथित.महामतिना_इह सत्यता.आख्या ।
>>
>> prathita-mahAmatinA_iha satyatA.AkhyA |
>> अ.सति जगति न_एव भावनीया
>>
>> a.sati jagati na_eva bhAvanIyA
>> मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥
>>
>> mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||
>>
>> ॥
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.4.19
>>
>>
>>
>> *ON WAKING, DREAM, SLEEP, & THE FOURTH*
>>
>>
>>
>> *VASISHTHA said—*

>>
>>
>>
>> जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।
>>
>> jIva-bIjam param brahma sarvatra kham iva sthitam |
>>

>> तेन जीव~उदर-जग*त्य् अ*पि जी*vo '*स्ति_अन्-एकधा ॥४।१९।०१॥
>>
>> tena jIva~udara-jagat*i_a*pi jIvo'st*i_a*n-ekadhA ||4|19|01||
>>
>> .
>>
>> jIva-bIjam param brahma - *the jIva-seed is the perfective
>> brahman.Immensity - *sarvatra kham iva sthitam – *everywhere like
>> personal kha.space <http://kha.space> situate - *
>>
>> tena - *by That - *
>>
>> jIva*~u*dara.jagati - *in the Jîva-womb.world* -
>>
>> api.*too/also* *the Living.Jîva* - asti an-eka.dhA - *is
>> not-single.fold. *

>>
>> *vlm.p.1. Vasishtha continued:—Brahmâ is the seed of life and remains as
>> empty air everywhere. Hence there are many kinds of living beings situated
>> in the world within the womb of universal Life.
>>
>> *sv.1 VASISTHA continued: The very seed for all jivas, which is the
>> absolute Brahman, exists everywhere; and within the jivas there are
>> countless other jivas.
>>
>> *vwv.362.y4.19.1. The origin of the individual soul is the Supreme
>> Brahman (or the Ultimate Reality) existing everywhere like the sky.
>> Therefore, even within the world inside the individual soul, monads (or
>> individual souls) exist variously.
>>
>> *m. O Rāma, the origin and source of Siva, the Parabrahman, is
>> everywhere. He abides as consciousness-ether. And so is the case with
>> whatever is in the womb of Siva. There are many worlds in the womb of a
>> Siva.
>>
>>
>>
>> चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातय: ।
>>

>> cit.ghana-eka.ghana_AtmatvA*t_j*Iva.antar-jIva=jAtaya: |

>>
>> कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥
>>
>> kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||
>>
>> .
>>

>> *cit.*ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - *from their
>> nature as one cloud of consciousness = *jIva.antar-jIva=jAtaya:जीव-
>> अन्तर्ँजीव-जातयः
>>
>> *there are varieties of Jîvas within the Jîva* = kadalI-dalavat santi
>> कदली-दलवत् सन्ति - *being like the layers of a plantain =* kITA iva dhara
>> *~u*dare कीटा इव धर-उदरे
>>
>> *or insects in their earthen womb. *

>>
>> *vwv.363.y4.19.2. Within the individual soul, (several) classes of
>> individual souls exist like the covers of a plantain tree and like worms in
>> the interior of the earth, on account of their permanent nature being only
>> the Supreme Consciousness.
>>
>> *m.2 Because the dense luminous seed-state of Divine consciousness
>> (chidghana) there arise Siva within Siva, like banana stem layers and like
>> insects in the womb of earth.
>>
>> *vlm.2. All living beings composed of the dense intellect and soul,
>> contain other living animals under one another, like the manifold crusts of
>> the plantain tree, and the insects contained in the womb of earth. (So also
>> the parasite plants and worms growing upon the bodies of trees and
>> animals).
>>
>> *sv.2-3 All this is because the entire universe is totally permeated with
>> the infinite consciousness.
>>

>> * *cit.*ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - *from their
>> nature as one cloud of consciousness = *jIva.antar-jIva=jAtaya:जीव-
>> अन्तर्ँजीव-जातयः *there are varieties of Jîvas within the Jîva* =
>> kadalI-dalavat santi कदली-दलवत् सन्ति - *being like the layers of a
>> plantain =* kITA iva dhara*~u*dare कीटा इव धर-उदरे
>>
>> *or insects in theirearthen womb. *

>>
>>
>>
>> य: य: नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।
>>

>> y*a:_ya:_n*Ama yathA grISme kalka-svedAt bhavet kRmi: |

>>
>> यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥
>>

>> yat yat dRzyam zuddha-cit.kham ta*t_j*Iva: bhavati svata: ||4|19|03||
>>
>> .
>>
>> y*a:_ya:_n*Ama - whatever namely =

>>
>> yathA grISme - thus in the heat =
>>
>> kalka-svedAt - from sweaty scum =
>>
>> bhavet kRmi: - becomes a worm =
>>
>> yad yad dRzyam - whatever the perceptual =
>>
>> zuddha-cit.kham - pure_cit.sky =
>>

>> tajjIvo bhavati svata: - tha*t_j*Iva itself becomes.

>>
>> however those Living.jIvas
>>
>> strive for perfection in themself,
>>
>> thusever they at.once become,
>>
>> according.with their Intention.
>>
>> *vwv.360.y4.19.3. Whatever visible object, which is (of the nature of)
>> the sky of pure Consciousness, exists, that becomes an individual soul by
>> itself, as a worm, whatever by name, could be born in summer out of filth
>> and perspiration.
>>
>> *m.3 3 Whatever that Pine consciousness perceives as a phenomenon that
>> becomes a Siva, it is like the scores of insects that are born out of swea

>> *t_i*n summer.

>>
>> *vlm.3. The worms and insects, that grow out of the dirt and scum of
>> earth and water in the hot season, and appear filthy to our sight; are
>> nevertheless full of the particles of intellect, becoming to them as living
>> beings. (Even the dirty worms, are full with the holy spirit of God).
>>
>> *sv.2-3 All this is because the entire universe is totally permeated with
>> the infinite consciousness.
>>
>> *VA. as indeed warm juices in spring become worms and insects, so tha

>> *t_j*iva becomes on its own visible (world), which is truly pure space

>> of cit.
>>
>> *AS: First, I think there is a typo kalpa- kalka as visible from the AB
>> commentary. He translates kalka=mala, sveda = sweat (body emission) and
>> interprets as internal or external places of generation.
>>
>> *jd. **var. KG and VLM – kalpa. TPD has <kalka>.
>>

>> *AS. In the warm season (grISme) as an insec*t_i*s born from dirt or

>> sweat, likewise from any visible part of the world (dRzyam) in the space of

>> pure Chi*t_j*Ivas are born. In other word, the jIva has origin in Chit

>> but living space in the world.
>>
>>
>>
>> यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।
>>
>> yathA yathA yatante te jIvakA: sva.Atma-siddhaye |
>>
>> तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥
>>
>> tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||
>>
>> .
>>

>> *however*
>>
>> *those Living.jIvas strive for perfection in themselves*
>>
>> *thusever*
>>
>> *they at.once become,*
>>
>> *according.with their Intention**
>>
>> *. *

>>
>> yathA yathA yatante te jIvakA: sva.Atma-siddhaye | tathA tathA
>> bhavanti_Azu vicitra~upAsana-kramai:
>>
>> .
>>

>> *jd. vicitra*~u*pAsana-kramai: - by their various-worship-systems.

>>
>> #upAsanam – sitting in service, attendance • engaging in, being intent on
>> • #upAsanA - worship, meditation +
>>

>> *moT. ... svAtma-siddhaye yathA yathA yatante vicitra*~u*pAsanA-kramai:

>> yatana-rUpai: nAnA-vidhair upAsanAkramai: | tathA tathA bhavanti ||4|19|
>> MoT_4,19.4 ||4|19|
>>
>> *vlm.4. According as living beings strive for their progress, so they
>> prosper in their lives, agreeably to the various scope of their thoughts
>> and actions.
>>
>>
>>
>> देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।
>>

>> devAn deva-yaj*a:_y*Anti yakSA* yakSAn vrajanti hi |

>>
>> ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥
>>

>> brahma brahma-yaj*a:_y*Anti yat a.tuccham tat Azrayet ||4|19|05||
>>
>> .
>>
>> devAn deva-yaj*a:_y*Anti – *the God-worshippers come-to the Gods = *yakSA:
>> yakSAn vrajanti hi – *and the demonic to the Demons = *brahma brahmayaj
>> *a:_y*Anti – *the Brahma-worshippers come to the brahman.Immensity = *
>>
>> yad atuccham – *what is not trifling = *tad Azrayet – *that should be
>> resorted-to. *

>>
>> *m.5. Those who worship 'devas' (luminous Gods), become Gods. Those who

>> worship 'yakshas' becom*e_a*yakshas'. Those who worship Brahma become

>> Brahma. One should choose the best course (and goal).
>>
>> *vlm.5. The worshippers of Gods, get to the region of Gods, and those of
>> Yakshas meet at the place of Yakshas, and the adorers of Brahma ascend to
>> Brahmaloka. Resort therefore to what is best and the greatest refuge.
>>
>> *sv.5. They who are devoted to the Gods, reach the Gods; they who adore
>> the demiGods, attain the demiGods. They who contemplate the absolute
>> Brahman, become Brahman. Hence, one should resort to that which is not
>> limited, conditioned or finite.
>>

>> * devAn deva-yaj*a:_y*Anti – *the God-worshippers come-to the Gods = *yakSA:
>> yakSAn vrajanti hi – *and the demonic to the Demons = *brahma brahmayaj
>> *a:_y*Anti – *the Brahma-worshippers come to the brahman.Immensity = *yad
>> atuccham – *what is not trifling = *tad Azrayet – *that should be
>> resorted-to. *
>>
>>
>>
>> स मु*क्त:_भृ*गु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।
>>
>> sa* mukta: bhRgu-putr*a:_api *hi nirmalatvAt svasaMvida: |

>>
>> बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥
>>
>> baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||
>>
>> .
>>

>> *sa* *mukto bhRgu-putr*a:_api *hi
>>
>> *for even the Free son of bhRgu *
>>
>> nirmalatvAt svasaMvida:
>>
>> *only thru his pure self-awareness *
>>
>> baddha: prathama-dRSTena
>>
>> *having been bound by his former perception — the Apsara-form — *
>>
>> dRzyena Azu svabhAvata: -
>>
>> *by the percept_innate to him. ???*

>>
>> *m.6. Sukra, the son of Bhrigu, is a liberated one because of his
>> knowledge and purity. He became bound with his first look due to the very
>> nature of perception.
>>
>> *vlm.6. So the son of Bhrigu, obtained his liberation at last by the
>> purity of his conscience; though he was enslaved of his own nature to the
>> visibles, at his first sight of them (as of the Apsara and others).
>>
>> *sv.6-7 By contemplating the form of the nymph, Sukra was bound; and when
>> he realised the purity of his self which is infinite consciousness, he was
>> instantly liberated.
>>

>> *AB. … prathama-dRSTena -apsaro-rUpeNa zukro baddh*o'*bhUd i.a. ||4|19|

>>
>>
>>
>> भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।
>>
>> bhuvi jAtA parimlAnA bAlA yat prathamam pura: |
>>

>> संवित् प्राप्नोति त*त्_रू*पा भव*त्य् अ*न्या न काचन ॥४।१९।०७॥
>>
>> saMvit prApnoti tat rUpA bhavat*i_a*nyA na kAcana ||4|19|07||
>>
>> .
>>
>> bhuvi - *on earth -*

>>
>> jAtA parimlAnA bAlA yat
>>
>> prathamam pura:
>>

>> saMvit.*Awareness* *-f.-*
>>
>> prApnoti tat rUpA
>>
>> bhavat*i_a*nyA na kAcana - does not become anything else.

>>
>> *m.7 So long as the original knowledge does not wither due to the earthly
>> improprieties and actions, one will retain the original form itself.
>>
>> *vlm.7. The child that is born on earth with the purity of its soul at
>> first, becomes afterwards of the same nature, as the education he gets
>> herein, and not otherwise,
>>
>> *VA. children born (and dead??) on earth, being at first of original pure
>> consiousness, become that form which they desire?, not anything else.
>>

>> *AS. Note tha*t_j*AtA parimlAnA are both fem. singular words, even
>> though the second can be masc. plural by sandhi rules (but no*t_j*AtA).

>> Also, the singular form prApnoti requires that bAlA cannot be plural
>> either! So, it must be an adjective of saMvit along with the other two.
>> Thus, the meaning is: Whatever weak (parimlAnA) ignorant (bAlA) perception

>> (saMvit) arises firs*t_i*n the world, a similar perception is acquired

>> later and nothing (radically different). In other words, the developmen

>> *t_i*s gradual. This explains the "baddha: prathamadRzyena" in verse 6.
>>
>> #mlai - #parimlai - #*parimlAna* -adj.-faded, withered • exhausted, gone

>> • -n.-change of countenance by fear or grief • soil, stain.
>> •-•> *parimlāna—emaciated SB4.8.66

>> <http://prabhupadabooks.com/sb/4/8/66?d=1> • dried up SB8.7.7
>> <http://prabhupadabooks.com/sb/8/7/7?d=1> • #*a*parimlāna—never faded_
>> SB5.25.7 <http://prabhupadabooks.com/sb/5/25/7?d=1>.
>>
>>
>>
>> *RÂMA said–*

>>
>>
>>
>> जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।
>>
>> jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |
>>

>> कथम् च जाग्र*j जा*ग्रत् स्यात् स्व*प्न:_जा*ग्रत्-भ्रम: कथम् ॥४।१९।८॥
>>
>> katham ca jAgra*t_j*Agrat syAt svapn*a:_j*Agrat-bhrama: katham ||4|19|8||
>>
>> .
>>
>> *the different states of waking and dream, Lord.bhagavan, please explain*
>>
>> *:*
>>
>> *just how is waking waking?*
>>
>> *& how is dream a delusive Waking.state?*
>>
>> .
>>
>> jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi | katham ca jAgra*t_j*Agrat
>> syAt
>>
>> svapn*a:_j*Agrat-bhrama: katham

>>
>> .
>>
>> *m. ... How are we conscious of the material world in the waking state?
>> How is the illusion of wakefulness caused in dream state?
>>

>> **vlm. *... what are the states of waking watchfulness, waking dream and

>> waking delusion.
>>
>> *sv. ... What constitutes the waking state, and how does dream, or
>> delusion in the waking state, arise?
>>
>>
>>

>> *VASISHTHA said—*
>>
>>
>>
>> स्थिर-प्रत्यय.युक्तम् यत् त*j जा*ग्र*d_इ*ति कथ्यते ।
>>
>> sthira-pratyaya-yuktam yat ta*t_j*Agra*t_i*ti kathyate |

>>
>> अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥
>>
>> asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||
>>
>> .
>>

>> *what comes with firm conviction*
>>
>> *that is said to be "Waking"*
>>
>> *what would be of infirm belief*
>>
>> *that is described as "Dream"*
>>
>> *.*

>>
>> sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate | asthira-pratyayam
>> yat syAt
>>
>> tat svapna: sam.udAhRta
>>
>> .
>>
>> *vwv. That is described as waking which is endowed with (or accompanied
>> by) stable experience. That is declared as dreaming which is (of the nature
>> of) unstable experience.
>>

>> **vlm.* ... that wherein we have a sure reliance; and that ... in which

>> we place no certain reliance ...
>>
>> *sv. That state which endures ... and that which is transient ...
>>
>>
>>
>> जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।
>>
>> jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |
>>

>> त*j जा*ग्रत्.स्वप्नताम् एति स्व*प्न:_जा*ग्रत्त्वम् ऋच्छति ॥४।१९।१०॥
>>
>> ta*t_j*Agrat.svapnatAm eti svapn*a:_j*Agrattvam Rcchati ||4|19|10||
>>
>> .
>>
>> jAgrattve kSaNa-dRSTa: - *in waking-state seen instantaneously = *syAt -*
>> it would be - *svapna: kAlAntare sthita: - dream within Time situate - *a
>> dream set within time - * ta*t_j*Agrat-svapnatAm eti - that
>> waking.dream-state going.to - *that goes to a waking.dream-state - *svapn
>> *a:_j*Agrattvam Rcchati - *Dream turning.imto Wakefulness*
>>
>> *. *
>>
>> *vwv.305.y4.19.10. That which was seen for a momen*t_i*n the waking

>> state might remain a dream at a different time. Such waking attains to the
>> nature of a dream; the dream (also) tends towards the waking state.
>>
>> *m.10. After a period of time even a dream can be perceived as waking
>> state provided it displays those characteristics. That is called
>> dream-waking state.
>>
>> *vlm.10. That which is seen for a moment (as true), and as it were in the
>> waking state, is called a dream; but_if the object_is seen at a distance of
>> time and place, it is said to be waking dream or dreaming wakefulness.
>>
>> *sv.10-14 During the period of even the dream, it takes on the
>> characteristic of the waking state; and when the waking state is realised
>> to be of a fleeting nature, it gets the characteristic of dream. Otherwise,
>> the two are the same.
>>
>> *VA. dream seen for a moment, during dream becomes like waking, waking
>> becomes dreamlike and dream may become like waking.
>>
>> *AS: Whatever is seen only briefly in a waking state, that waking state
>> becomes like a dream; by contrast, whatever dream stays for a long time, it
>> becomes like a waking state. In other words, the distinction between waking
>> state and dream state is only the relative duration.
>>
>> ~Mo. ... jAgrat.svapnayo: kadAcit sambhava-yuktam svapna.jAgrattvam
>> kathayati | jAgrat lakSaNayA jAgrat.jJAna-viSayI.bhUtam vastu | cet yadi |

>> kSaNa-dRSTa: kSaNam eva dRSTa: | syAt | arthAt tat*a:_n*aSTa: | tathA

>> svapna: svapna.jJAna-viSayI.bhUtam vastu | kAlAntarasthita: svapnakAlAt

>> anyasmin kAl*e_a*pi sthita: | cet syAt | kadAcid dhi svapna.dRSTam api
>> vastu prabhAte pratyakSam dRzyate | tat tadA | jAgra*t_j*Agrat.vastu-grAhakam

>> jJAnam | svapnatAm eti asthira-pratyayatvAt | svapna: svapna.vastu-grAhakam
>> jJAnam | jAgrattvam Rcchati sthira-pratyayatvAt ||
>>
>> #R -cl.1.3.5. P. Rcchati, #iyarti, #RNoti, and #RNvati. (only Ved); #Ara,
>> #ariSyati, #Arat, and #ArSIt, -to go, move, rise, tend upwards; to go
>> towards, meet with, fall upon or into, reach...
>>
>>
>>

>> जग्रत्-स्वप्न-दशाभे*द:_न* स्थिर.अस्थिरते विना ।
>>
>> jagrat-svapna-dazAbhed*a:_n*a sthira~asthirate vinA |
>>
>> सम: सदा_एव सर्वत्र समस्त:_अनुभ*vo '*नयो: ॥४।१९।११॥

>>
>> sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||
>>
>> .
>>
>> jAgrat-svapna-dazÂbheda:
>>
>> there is no difference between the Waking and Dream states
>>
>> except their stability & instability
>>
>> sama: sadA eva sarvatra
>>
>> what is the same always everywhere
>>
>> samasta:
>>
>> anubhavo'nayo:
>>
>> *vwv.303.y4.19.11. There is no difference between waking and dreaming
>> states except stability and instability. The combined (or whole) experience
>> of these two is the same always and everywhere.
>>
>> *m.11. In fact, there is not much difference between waking and dream
>> states but for the level of durability and stability. In both the
>> experiences are similar.
>>
>> *vlm.11. The state of waking dream is again of longer or shorter
>> duration, in both of which the visions appear the same at all places and
>> times.
>>
>> *sv.10-14 During the period of even the dream, it takes on the
>> characteristic of the waking state; and when the waking state is realised
>> to be of a fleeting nature, it gets the characteristic of dream. Otherwise,
>> the two are the same.
>>

>> *moT. ... atra samast*A*nubhavam pramANatvena kathayati sama iti |

>> anayo: jAgrat-svapnayo: | samas teSu sthito'nubhava: samastAnubhava: | sadA

>> sarveSu kAleSu | sarvatra sarveSu dezeSu | sama: eva bhavati | sthir*A*sthiratAm

>> vinA iti atra api sambandhanIyam ||4|19| MoT_4,19.11 ||4|19|
>>
>>
>>

>> स्व*प्न:_अ*पि स्वप्न-समये स्थैर्या*j जा*ग्रत्त्वम् ऋच्छति ।
>>
>> svapn*a:_api *svapna-samaye sthairyA*t_j*Agrattvam Rcchati |
>>
>> अ-स्थैर्या*j जा*ग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥
>>
>> a-sthairyA*t_j*Agrat eva_Aste svapn*a:_t*AdRza-bodhata: ||4|19|12||

>> स्व*प्न:_अ*पि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।
>>
>> svapn*a:_api *jAgrat.buddhi-aMz*a:_j*Agrattvam anugacchati |

>>
>> स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥
>>
>> svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||
>>
>> .
>>

>> svapn*a:_api *–
>>
>> *dreaming is just *
>>
>> jAgrad.buddhy-aMza: -
>>
>> *a bit of waking intellection *
>>
>> jAgrattvam anugacchati –
>>
>> *that follows wakefulness *
>>
>> svapnatA svapna-buddhyA tu –
>>
>> *but dreamfulness is by dream-intellection *
>>
>> yathA-saMvedanam sthitam –
>>
>> *situate acccording.with its samvedana cognition/impression. = *

>>
>> *vwv.307.y4.19.13. Even a dream, having as its part the impression of
>> waking (such as stability of experience), resembles the waking state; but
>> on account of tyhe impression of dreaming (resembles) the dream-state (due
>> to instability). It stands according to perception.
>>
>> *m.13 Even a dream can become waking in parts due to the level of firm
>> awareness. Waking or dream depends on the level of awareness in a state.
>>
>> *vlm.13. A dream which is understood as an occurrence of the waking
>> state, is believed as waking, (as the prolonged dream of Harish chandra);
>> but the inward consciousness of dreaming makes it a dream.
>>
>> *sv.10-14 During the period of even the dream, it takes on the
>> characteristic of the waking state; and when the waking state is realised
>> to be of a fleeting nature, it gets the characteristic of dream. Otherwise,
>> the two are the same.
>>
>> *VA. dream becomes like waking if perceived like waking, but by
>> perception as a dream it is felt like dream.
>>

>> *AS: I*t_i*s stronger than "perceived like waking". If you get a very

>> realistic experience in a dream, then it becomes like a waking state. AB
>> gives example of harizacandra, but a more appropriate example is that of
>> lavaNa who experienced several years of very realistic dream in a span of
>> couple of hours and managed to verify it as having corroborating proof of
>> true existence (in a worldly sense, of course).
>>
>> ~jd. Viewers of Star Trek TNG will recall an episode where Picard
>> experiences an entire lifetime in an induced dream. (Perhaps the lavana
>> tale was its source.)
>>
>> #vid - #saMvid - #saMvedana -n.-the act of perceiving or feeling,
>> [exercising Samvit Awareness], perception, sensation; making known,
>> communication, announcement, information. • #saMvedanIya adj. to be
>> perceived or felt_nyAyas. • #saMvedita -adj.-(fr. Caus) made known,
>> informed, instructed. • #saMvedya -adj.-to be known or understood or
>> learnt; intelligible; to be communicated to (tasmin); -tA
>> -f.-intelligibility • -tva -n.-• sensation_nyAyas. •• Cognition, Analytical
>> Perception —"... 'thinking' ... [but] much more than mere thinking.
>> Cognition, comprehension, feeling, experience and knowledge are also
>> implied by 'samvedanam'." SV
>>
>>
>>

>> यत् तु यावत् स्थिरम् बुद्धम् तत् ताव*त्_ज*ग्रत् उच्यते ।
>>
>> yat tu yAvat sthiram buddham tat tAva*t_j*agrat ucyate |

>>
>> क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥
>>

>> kSaNa-bhaGgAt tu tat svapn*a:_y*athA bhavati tat zRNu ||4|19|14||
>>
>> …
>>
>> .
>>
>> *however whenever something is firmly realized *
>>
>> *soever thenever it is said.to.be <http://said.to.be> *
>>
>> *Waking*
>>
>> kSaNa-bhaGgAt tu - *but after its momentary flash - *
>>
>> tat svapna: - *that dream - *
>>
>> yathA bhavati tat - *as it comes.to.be <http://comes.to.be> that -* zRNu
>> - *(listen.up) … -*
>>
>> *m.14. To the extent the awareness if firm and stable, to that exten*t_it
>> is* called working state. If the awareness is transient and fragile, it

>> becomes a dream. Hear about this.
>>
>> *vlm.14. As long as one knows anything to be lasting before him, so long
>> he believes himself to be waking, but no sooner is it lost to him, than he
>> thinks himself to have been dreaming of it.
>>
>> *sv.10-14 During the period of even the dream, it takes on the
>> characteristic of the waking state; and when the waking state is realised
>> to be of a fleeting nature, it gets the characteristic of dream. Otherwise,
>> the two are the same.
>>

>> ***yat tu - *but whatever - *yAvat - *however* - sthiram buddham - *solidly
>> realized - *tat - *thatever -* tAvat - *soever -* jagrat ucyate - *is
>> said.to.be <http://said.to.be> "Waking" - *
>>
>>
>>
>> जीव-धा*तुH* शरी*रे_अ*न्तर् विद्यते येन जीव्यते ।
>>
>> jIva-dhAtu: zarIr*e_a*ntar vidyate yena jIvyate |
>>
>> तेज: वीर्यम् जीव-धा*तुH* इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥
>>
>> teja: vIryam jIva-dhAtu: it*i.A*di~abhidham aGga yat ||4|19|15||
>>
>> .
>>
>> …
>>
>> jIva-dhAtu: -* … the Life.element - *
>>
>> zarIre - *in the body - *antar - *within - *vidyate.*is known.to.be
>> <http://known.to.be> - *
>>
>> yena jIvyate - *whereby it is given life - *
>>
>> teja: vIryam jIva-dhAtu:
>>
>> it*i.A*di~abhidham aGga yat *-*
>>
>> *. *

>>
>> there is the principle of life in the body, which causes it to live; this

>> vital elemen*t_i*s an electric force, which is termed the life.

>>
>> the Life*Principle within the body is known.to.be the means by which it
>> is enlivened
>>
>> .
>>
>> terms like tejas.Fire or vIrya.Semen are instances of this jIva.Principle
>>
>> .
>>
>> * jIva.dhAtu, the #dhAtu of the Living.jIva.
>>
>> in gram. it is the Root which is innate in a word group.
>>
>> so >bhU, the dhAtu bhU, grows as bhava, bhAva, bhAvana &c.
>>
>>
>>

>> व्यवहारी यदा का*yo म*नसा कर्मणा गिरा ।
>>
>> vyavahArI yadA kAy*a:_m*anasA karmaNA girA |
>>
>> भवेत् तदा मरुत्.नुन्न: जीव-धा*तुH* प्रसर्पति ॥४।१९।१६॥
>>
>> bhavet tadA marut.nunn*a:_j*Iva-dhAtu: prasarpati ||4|19|16||
>>
>> .
>>
>> vyavahArI yadA – *when as actor = *
>>
>> kAya: - *the body = *
>>
>> manasA karmaNA girA –
>>
>> *with Mind and Works and Voice = *
>>
>> bhavet – *comes.to.b** = *
>>
>> tadA marut.nunna: – *then wind-driven - *
>>
>> jIva-dhAtu: prasarpati - *the Life.element slides.along*
>>
>> *. *

>>
>> *m.14. When this body is active with mind, actions and speech the primary
>> living substances (Sivadhatus) circulate in the body through the nervous
>> system and other bodily systems.
>>
>> *vlm.16. When the body has its activity with the powers of the mind,
>> speech and the other members of action, it is to be understood, that its

>> vital elemen*t_i*s put to motion by the vital breath which it breathes.

>>
>> *moT. vyavahArI yadA kAya: manasA karmaNA girA – bhavet tadA marunnunno
>> jIva-dhAtu: prasarpati = > astu dehe ...|| yadA yasmin kAle | kAya: |
>> manasA karmaNA sva.AzritayA kriyayA | girA ca | vyavahArI vyavahAra-yukto |

>> bhavet | tadA s*a:_j*Iva.dhAtu: sampanna: sampUrNa: san | prasarpati
>> sarvasmin zarIre saMcAram karoti_ity artha: ||4|19| ... tadA *sa* *sampanno

>> jIva...
>>
>> *AS. marunnunno jIva-dhAtu: prasarpati - The essence of life-power is
>> jIvadhAtu (as explained in v.15); it starts spreading around (in the body -
>> prasarpati) being driven by (nunna) the wind (marut). - Of course here the
>> driving wind is prANa not to be taken as just the air, but a general moving
>> force which spreads all bodily material around.
>> The samAsa* marunna breaks as marutA nunnaH
>>

>> ##nud - #*nunna*- - incited, urged on • despatched, sent, ordered + #
>> *apa*nunna‑ - driven *off* • #*upanunna‑ *– driven *near **•* wafted
>> *ziz.4.68 +
>>
>> ##sRp - #*prasRp* - creep near or into, steal upon (acc), move on, break

>> forth, spread, proceed + #prasarpatA, y7150.051 +
>>
>>
>>

>> तस्मिन् प्रसर्प*त्य् अ*ङ्गेषु सर्वा संवित्_उदेति हि ।
>>
>> tasmin prasarpat*i_a*GgeSu sarvA saMvit_udeti hi |

>>
>> दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥
>>
>> dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||
>>
>> .
>>

>> tasmin prasarpati aGgeSu – *there creeping w/ the limbs = *sarvA saMvit
>> udeti hi – *as everything arises as Awareness = *dRStatvAt – *from the
>> process of being seen (visibility) = *praiti citta_AkhyAm – *produces
>> "chittAffection" = *antarlIna-jagad-bhramam – *the
>> inherent-world.delusion. *

>>
>> *vwv.865/17 17 When it is circulating within the parts of the body, all
>> knowledge (or awareness) arises. The delusion of the world lurking within,
>> on account of its having been perceived, goes forth to that called citta
>> (the conscious base of the mind which is the storehouse of memory).
>>
>> *sv.17 They flow towards their objects of perception in accordance with
>> the deluded notions that prevail in the mind.
>>
>> *VA. by this vital force advancing in organs awareness of everything
>> arises of visible (objects) being reflected inside the consciousness,
>> giving illusion of the world (outside)
>>
>> *AS: I agree. Of course, this is a description of the dream experience.
>>
>> *vlm.17. This breath circulating through out the whole body, gives it the
>> powers of sensibility and consciousness, which have their seats in the
>> heart and mind, wherein the erroneous conception of the world is hidden.
>>
>> *m.17 When this 'Sivadhatu' (primary living substance) spreads through
>> all the limbs, they become conscious and awareness capability emerges.
>> Because of the perceptual ability (of this relative consciousness), there
>> forms what is called 'chitta', the basic mental consciousness with embedded
>> perplexity of the mutable world.
>>
>> *moT. tata: kim ity Aha | — tasmin saMvin.maye jIva.dhAtau | prasarpati

>> sati | aGgeSu sparzA*t_j*IvadhAtu-sparzAt | hi nizcaye | saMvi*t_j*Iva.dhAtu-spanda=bhUtA

>> zIta~uSNa.Adi-saJcetana-rUpA saMvit | udeti prAdur bhavati | sA saMvit |

>> antarlIna-jagad-bhramA satI | puSTatvA*t_j*IvadhAtu-prasarpaNena

>> puSTatvAt | cittAkhyAm eti | nanu antarlIna-jagat-bhramatvam saMvida:

>> katham iti cet | satyam | saMvit tAva*t_j*IvadhAto: utpadyate |

>> jIvadhAtu:_ca pitR-jIva-dhAto: utthAna-samaye jagadbhrama-yukta eva

>> uttiSThati | pitR-jIvadhAto: antarlIna-jagat-bhramatvAt | ata: saMvid*o'*py

>> antarlInajagadbhramatvam siddham ||4|19| ... aGgeSu sparzAt saMvid ... //
>> Mo_4,19.15 //
>>
>> #prasarp
>>
>> #praiti = pra.eti
>>

>> * tasmin prasarpati aGgeSu – *there creeping w/ the limbs = *sarvA
>> saMvit udeti hi – *as everything arises as Awareness = *dRStatvAt – *from
>> the process of being seen (visibility) = *praiti citta_AkhyAm – *produces
>> "chittAffection" = *antarlIna-jagad-bhramam – *the
>> inherent-world.delusion. *
>>
>>
>>
>> ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती ब*हिrम*यम् ।
>>
>> IkSaNa.AdiSu randhreSu prasarantI ba*hi:m*ayam |

>> तत्-स्थिरत्वात् तया_एव_अथ जाग्र*d_इ*त्य् अवगम्यते ।
>>
>> tat-sthiratvAt tayA_eva_atha jAgra*t_i*t*i_a*vagamyate |

>>
>> जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥
>>
>> jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||
>>
>> .
>>

>> tat-sthiratvAt – *from the stability of That *tayA eva atha – *thereby
>> indeed thus *
>>
>> jAgra*t_i*ti – *the "Waking" state *avagamyate – *is understood *jAgrat-krama:
>> iti – *as a phase of Waking *prokta: - *known. *suSupta_Adi-kramam – *the
>> phases of Sleep &c *zRNu – *hear now*
>>
>> *. *

>>
>> *vwv.867/19 And it is regarded as waking on account of its stability in
>> that manner.
>>
>> *sv.19 Since this perception seems to be of an enduring nature, it is
>> known as the waking state.
>>
>> *m.19 Because of stability and durability of these formations, it becomes
>> a state of working. This is called the waking state. Now hear about the
>> deep sleep state and such others.
>>
>> *vlm.19. As long as these forms, remain permament[~permanent] in the
>> mind, it is called the waking state. So far have I told you about the cause
>> of waking; now hear me expound to you the laws of sleep and dreaming.
>>
>> *moT. ... tayA eva saMvidA eva | na tv anyena dehAdinA jaDena | tat
>> nAnAkAra-vikArADhyam nijam svarUpam | sthiratvAt kam api kAlam tathaiva
>> sthitatvAt | jAgrad ity avagamyate jJAyate |
>> jAgrat-prakriyôpasaMhAra-pUrvam suSuptAdi-prakriyAm vaktum pratijAnIte
>> jAgrat-krama iti ||4|19| sthira-tvAt tat tathA eva atha jAgrad ity ...
>> ||4|19|
>>
>>
>>
>> मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।
>>
>> manasA karmaNA vAcA yadA kSubhyati no vapu: |
>>

>> शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धा*तुH* तदा तु_असौ ॥४।१९।२०॥
>>
>> zAnta~AtmA tiSThati svasth*a:_j*Iva.dhAtu: tadA tu_asau ||4|19|20||

>>
>> .
>>
>> when the vapus.Body is not-at-all disturbed
>>
>> by mind, deed, and speech
>>
>> the peaceful-self remains as Urself and it is then called the
>> Living.Principle
>>
>> .
>>
>> *vwv.868/20 When the body is not distrubed by the mind, by action or by
>> word, then that life-element remains calm and self-abiding (or at ease).
>>
>>
>>

>> समताम् आग*तै:_वा*तै: क्षोभ्यते न हृत्-अम्बरे ।
>>
>> samatAm Agata*i:_v*Atai: kSobhyate na hRt-ambare |

>>
>> निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥
>>

>> nirvAta-sadane dIp*a:_y*athA_Aloka~eka-kAraka: ||4|19|21||
>>
>> .
>>
>> samatAm Agata*i:_v*Atai: -
>>
>> *w/ the vAta Airs having come into equality = *
>>
>> kSobhyate na hRt-ambare
>>
>> *do not cause disturbance in the Heart-space *
>>
>> nir-vAta=sadane dIp*a:_y*athA
>>
>> *as a light_in an airless place *

>>
>> Aloka.eka-kAraka: - light.only-cause.
>>
>> gives a single undisturbed light
>>
>> .
>>

>> *moT. samatAm manaH-kRta-kSobhAbhAvAt samavAhitvam | Agata*i:_v*Atai:

>> prANai: | asau jIva-dhAtu: hRd-antare na kSobhyate kSobha-yukto na kriyate
>> | anena mano-nAzena prANa-rodha: prANarodhena ca manonAza: sampatsyate iti
>> sUcitam | tatrApi keSAJcit prANarodhena manonAza: mata: | asmAkam tu
>> samyagjJAnasAdhitena manonAzenaiva prANarodha: | sa* cet tatra sahakArI tan
>> na doSa: | tata: sarvathA manonAza: prANarodhena | manonAzas tu
>> madirAdiprayuktamanonAzavan nAtyantika iti matam | atra pratibhAnvitA eva
>> pramANam ity alam bahunA | jIvadhAtu: ka iva | dIpa iva | yathA
>> nirvAtasadane vAtai: AlokaikakAraka: dIpo na kSobhyate | tathety artha: |
>> tadA kim sampatsyate ity | atrAha— ||4|19| MoT_4,19.19 ||4|19| ... na
>> hRdantare / ...||
>>
>> *vwv.869/21 (The life-element) is not agitated in the sky (or space) of
>> the heart by the vital airswhich have attained evenness (samatA), as a lamp
>> in a windless house is producing only light (without getting agitated).
>>
>> *sv.21 20-21 But, when the life-force (jiva-cetana) is not thus diverted
>> by the mind and body, it remains rooted in peace within the heart.
>>
>>
>>
>> तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।
>>
>> tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |
>>

>> न च_ईक्षण.आदी*ny आ*याति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

>>
>> na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||
>>
>> .
>>
>> tata: sarati na aGgeSu
>>
>> saMvit kSubhyati tena na.u
>>
>> na ca_IkSaNa.AdIni AyAti randhrANi AyAti no bahi:
>>
>> .
>>
>> *m.22 These airs do not move about around the limbs. Awareness and
>> knowledge will not be disturbed by such (immobile) airs. Perceptions do not
>> look out of the holes/sense organs. (Consciousness of life stays totally
>> within).
>>

>> *vlm.22. The vital power ceases to exer*t_i*tself in the members of the

>> body, and to keep the consciousness awake. The senses of sight and others
>> do not act upon their organs, nor receive the sensations from without.
>>
>> *vwv.870/22 Therefore, consciousness does not flow in the parts of the
>> body. Consequently, one (who is asleep) is not agitated. The consciousness
>> (saMvid) neither arrives at the eyes and other openings (of the
>> sense-organs) nor reaches outside.
>>
>> *sv.22-24 There is no movement of consciousness in the nerves of the body
>> nor does the life-force activate the senses.
>>
>>
>>

>> जी*vo '*न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

>>
>> jIvo'ntar eva sphurati taila-saMvit yathA tIle |
>>
>> शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥
>>
>> zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||
>>
>> .
>>
>> jIvo'ntar eva sphurati
>>

>> *the Living.jIva flashes within *

>> dazAm AyAti sauSuptim - *comes to the deep Sleep state = *

>>
>> saumyavatAm vicetanAm
>>
>> .
>>
>> *m.24 A certain Siva-shaped consciousness gets to the state of deep sleep
>> due to its purity and the vital airs, which are in equilibrium, being
>> inactive.
>>
>> *vlm.24. The particle of intellect taking the form of life, after being
>> purified from its earthly impurity; mixes with the internal soul, and
>> attains the state of sound sleep, as if lulled to insensibility by the
>> cooling breeze.
>>

>> *vwv.872/24 A certain conscious par*t_i*n the form of the individual

>> soul, on account of its clarity (due to the absence of limiting adjuncts)
>> attains, in itself, to the state of deep sleep which is devoid of
>> sense-consciousness and in which the vital airs are gentle.
>>
>> *sv.22-24 There is no movement of consciousness in the nerves of the body
>> nor does the life-force activate the senses.
>>
>> *VA. at some time consciousness in the form of jiva goes within itself by
>> purifying itself (of notions?) to the state of deep sleep, calm and devoid
>> of self-consciousness
>>
>> *AS: A certain state of mind in the shape of a jIva due to its purity
>> goes into peaceful deep sleep free of any sensations (vicetanA).
>>
>>
>>

>> ज्ञात्वा वै_चि*ty उ*परते साम्यम् लव-हरन् अपि ।
>>
>> jJAtvA vai_ci*ti_u*parate sAmyam lava-haran api |

>>
>> जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥
>>

>> jAgrat-svapna-suSupteSu sambuddh*a:_t*uryavAn mRta: ||4|19|25||
>>
>> .
>>
>> jJAtvA vai_ci*ti_u*parate sAmyam lava-haran.n_api
>> jAgrat-svapna-suSupteSu sa*mb*uddh*a:_t*uryavAn_mRta: - .

>>
>> *TPD. var. jJAtvatvacityuparate ...
>>
>> *m.25 Knowing this is equivalent to ceasing of thought. Such an

>> enlightened person is known as established in th*e_a*turya',

>> superconscient state, even if he is active in waking, dream and deep sleep
>> states.
>>
>> *vlm.25. One feeling the impassibility of his mind, and dealing
>> unconcernedly with every one, and reaching to the fourth stage of
>> consciousness, beyond the three states of waking, dreaming and sleeping, is
>> said to be turiya or deadened in life.
>>
>> *sv.25 However, that consciousness which is awake even in deep sleep and
>> which is also the light that shines in waking and dreaming, is the
>> transcendental consciousness, turiya.
>>
>> *VA. truly, having known in non-existence of mind?, being the same
>>
>> in actions?,
>>
>> awakened in waking, dream and deep sleep is called turyavan.
>>
>> *AS: First a typo (in the original too) vaicityuparate - vai cituparate
>> [sic???] Having experienced the withdrawal of the mind (from the world) and
>> practicing equanimity even in the three states--awake, sleeping, deep

>> sleep, if he is enlightened (sa*mb*uddhaH), he is known as in the final

>> fourth state (turyavAn smRtaH). This is description of the final liberated
>> state!
>>
>>
>> सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।
>>
>> suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |
>>

>> स जीव-धा*तुH* सा संवित् त*taz चि*त्ततया_उदिता ॥४।१९।२६॥
>>
>> sa* jIva-dhAtu: sA saMvit tat*a: c*ittatayA_uditA ||4|19|26||
>>
>> .
>>
>> suSupte saumyatAm yAtai: prAnai: samcAlyate yadA *sa* *jIva-dhAtu: sA
>> saMvit tata:
>>
>> cittatayA uditA – *is arisen thru the Affective process.*

>>
>> *m.26 Attaining equilibrium in the deep sleep state, if a Sivadhatu
>> (primary living substance) is driven by such vital airs, such one and the
>> associated awareness will emerge as mind-stuff or basic mental
>> consciousness.
>>
>> *vlm.26. When the vital principle comes again to action, after the
>> enjoyment of its sound sleep, either in this or the other world, (i.e. when
>> it is restored to or reborn in life); it takes the name of the living
>> element or the mind or self-consciousness (in the living body).
>>

>> *vwv.873/26 In deep sleep, when that life-elemen*t_i*s caused to stir by

>> the vital currents which have become gentle, then that consciousness is
>> risen (or manifests itself) with the nature of the mind.
>>
>> *sv.26-28 When again the seeds of ignorance and delusion expand, there
>> arises the first thought — which is the thought 'I am'.
>>
>> 26 *VA. when in deep sleep calmness become disturbed by vital airs,
>>
>> coming to move again,
>>
>> living principle, consciousness, grows as awareness
>>
>> *AS: I generally agree, except saumyatAm yAtai: prANai: = by the subdued
>> vital airs.
>> It_is starting to describe how one awakens from deep sleep into the dream
>> sleep.
>>
>>
>>

>> स्व.अन्त:संस्थ-जग*j जा*लम् भाव.अभावै: क्रम-भ्रमै: ।
>>
>> sva.anta:saMstha-jaga*t_j*Alam bhAva~abhAvai: krama-bhramai: |

>>
>> पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥
>>
>> pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||
>>
>> .
>>
>> sva.anta:saMstha-jagaj-jAlam
>>

>> se*t_i*n Urself the web of worlds
>>
>> bhAv*A*bhAvai: krama-bhramai:

>> pazyati svAntar eva Azu
>>
>> seeing soon enuf in Urself
>>
>> sphAram
>>
>> bIje iva drumam
>>
>> like a tree in a seed
>>
>> .
>>
>> *m.27 And then that 'chitta' sees within itself the web of worlds, in a

>> sequence of existing and non-existent states. I*t_i*s like tree being in

>> a seed.
>>
>> *vlm.27. This principle of life and thought, sees the multitudinous
>> worlds situated with all their vicissitudes within itself, as the large
>> tree and all its parts and productions, are observed to be contained within
>> the seed. (This is the picture of life in its dreaming state).
>>
>> *vwv.874/27 It quickly perceives, only within itself, the collection of
>> the worlds situated internally, with their becomings and their absence and
>> the delusions of a regular course, as if (perceiving) a large tree with a
>> seed.
>>
>> *sv.26-28 When again the seeds of ignorance and delusion expand, there
>> arises the first thought — which is the thought 'I am'.
>>
>>
>>

>> जीव-धा*तुr य*दा वातै: किंचित् संक्षुभ्यते भृशम् ।
>>
>> jIva-dhA*tu:_y*adA vAtai: kiMcit saMkSubhyate bhRzam |
>>
>> तत: अ*smy अ*हम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥
>>
>> tato'sm*i_a*ham supta* iti pazyati_Atmani khe gatim ||4|19|28||
>>
>> .
>>
>> jIva-dhA*tu:_y*adA –

>>
>> when the Living.Principle
>>
>> somehow becomes somewhat disturbed by its airs
>>
>> = tato'smi aham supta iti –
>>
>> then
>>

>> *vwv.875/28 When the life-elemen*t_i*s a little agitated by the vital

>> airs, then one perceives (or experiences), "I am asleep"; when it is
>> intensely agitated (by the vital airs), then, one perceives in oneself
>> motion in the sky.
>>
>> "I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own
>> space.
>>
>> *m.28 If, in such a state, the living substance is perturbed a little, it
>> experiences the thought 'I am here in a sleep state'? And it sees itself as
>> sky space within itself.
>>
>> *sv.26-28 When again the seeds of ignorance and delusion expand, there
>> arises the first thought — which is the thought 'I am'.
>>

>> *jd.28 - jIva-dhA*tu:_y*adA - when the essential Living.jIva – the term

>> dhAtu is well-known as the > root of a word = vAtai: kiMcit saMkSubhyate
>> bhRzam - somehow becomes somewhat disturbed by its airs = tato'smi aham
>> supta iti - then "I am in dream" = pazyati_Atmani khe gatim - it knows its
>> way in its own space.
>>

>> **vlm.28. When the element of life is put to slight motion, by the breeze

>> of the vital breath, it becomes conscious of its self-*existence as "I am";

>> but the motion being accelerated, it finds itself to be flying in the air.*
>>
>>
>>
>> यदा_अम्भसा प्लाव्य*ते '*सौ तदा वा*ry.आ*दि-सम्भ्रमम् ।
>>
>> yadA_ambhasA plAvyat*e_a*sau tadA vAr*i.A*di-sambhramam |

>>
>> अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥
>>
>> antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||
>>
>> .
>>

>> yadA ambhasA plAvyat*e_a*sau –
>>
>> when it is submerged in water = tadA vAryAdi-sa*mb*hramam –

>>
>> then there is the delusion of liquidity = antar eva anubhavati –
>>
>> it is experienced only within = sva_Amodam kusumam yathA –
>>
>> like a flower and its own aroma.
>>
>> *vlm.29. When it is immerged in the water (phlegm) of the body: it gets
>> the feeling of humidity in itself, as a flower perceives its own fragrance.
>>
>> *vwv.876/29 When that (life-element) is bathed by water (or the
>> liquid-element), then one experiences the delusion of water and the like
>> only internally (during a dream), as a flower (experiencing) its own
>> fragrance.
>>
>> *sv.29-32 Then, one perceives thought-forms within the mind in dreams.
>>
>> *jd.29 - yadA ambhasA plAvyate_asau - when it is submerged in water =
>> tadA vAryAdi-sambhramam - then there is the delusion of liquidity = antar
>> eva anubhavati - it is experienced only within = sva_Amodam kusumam yathA -
>> like a flower and its own aroma.
>>
>>
>>

>> यदा पित्त.आदिना_आक्रा*न्त:_त*दा ग्रीष्म.आदि-सम्भ्रमम् ।
>>
>> yadA pitta.AdinA_AkrAnt*a:_t*adA grISma.Adi-sambhramam |

>>
>> अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥
>>
>> antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||
>>
>> .
>>
>> yadA pitta_AdinA AkrAnta: -
>>
>> when overrun with pitta, the bilious humor,
>>
>> tadA grISma_Adi-sambhramam –
>>
>> then there is the delusion of heat, - and similarly for the other Humors
>> = antar eva anubhavati sphAram –
>>
>> tho interior, it is experienced in extension = bahir iva akhilam –
>>
>> as if it were entirely outside
>>
>> .
>>
>> *vwv.877/30 When (that life-element) is seized by the bile and the like,
>> then, one experiences the delusion of the hot season and the like only
>> internally (in a dream), as if it were outside entirely and abundantly.
>>
>> *m.30 When these veins and arteries are full of blood, one sees time and
>> space outside of oneself and gets immersed in the outside.
>>
>> vlm.30. When it is assailed by the internal bile, it has then the feeling
>> of its inward heat, and sees all outward objects with its splenetic humour.
>>
>> *sv.29-32 Then, one perceives thought-forms within the mind in dreams.
>>
>> *jd.30 - yadA pitta_AdinA AkrAnta: - when overrun with pitta, the bilious
>> humor,
>>

>> tadA grISma_Adi-sa*mb*hramam - then there is the delusion of heat, - and

>> similarly for the other Humors = antar eva anubhavati sphAram - though
>> interior, it is experienced in extension = bahir iva akhilam - as if it
>> were entirely outside.
>>
>>
>>

>> रक्त.आपू*र्ण:_र*क्त-वर्णान् देशान् कालान् बहि: यथा ।
>>
>> rakta.ApUrN*a:_r*akta-varNAn dezAn kAlAn bahi: yathA |
>>
>> पश्य*त्य् अ*नुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥
>>
>> pazyat*i_a*nubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||
>>
>> .
>>
>> rakta_ApUrNa: *blood-full *rakta-varNAn dezAn kAlAn *blood-color places
>> and times *
>>
>> bahir yathA *as outside *pazyati *it sees *anubhava_AtmatvAt *through
>> the nature of its self-experience *tatra eva ca nimajjati *there is is
>> quite immersed*
>>
>> *. *

>>
>> *vwv.878/31 One perceives places red in color and periods of time with a
>> red outward appearance (when the life-element) is filled with blood, as
>> (one perceives it) outside. He also merges there itself on account of its
>> experiential nature.
>>

>> *moT. yadA raktApUrN*a:_r*aktapUrita: | syAt | tadA bahi: raktavarNAn

>> dezakAlAn pazyati | na kevalam pazyati | tatraiva ca nimajjati ||4|19| ...
>> dezakAlAn ...
>>
>> *vlm.4.19.31. When it is full of blood, it perceives a fiery redness in
>> itself, like that of a rubicund rock, or as the crimson red of the setting
>> sun in the sky.
>>
>>
>>

>> सेवते वासना याम् ताम् *सः**_**अ*न्तः पश्यति निद्रित: ।
>>
>> sevate vAsanA yAm tAm *sa:_a*nta: pazyati nidrita: |

>>
>> पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥
>>

>> pavana-kSobhit*a:_r*andhrai: bahir akSa.Adibhi: yathA ||4|19|32||

>>
>> .
>>
>> whatever vAsanA may be
>>
>> concerned, that is just what one knows.
>>
>> the agitated airs appear
>>
>> to be, become as-if outside,
>>
>> through orifices like the eyes.
>>
>> sevate vAsanA yAm tAm
>>
>> whatever a vAsanA is associated.with
>>

>> *sa:_a*nta: pazyati

>>
>> that within sees/knows
>>
>> nidrita: pavana-kSobhita:
>>
>> sleeping pavana Air-shaken
>>
>> yathA bahir
>>
>> as outside
>>

>> randhra-i: aK*sa* *Adibhi:

>>
>> w/ orifices like the eyes &c
>>
>> *m.4.19.32 Without being seized by the sense organs, if the Sivadhatu
>> gets ruffled within the body, then the awareness that is experienced is
>> called a dream (state).
>>
>> *vlm.4.19.32. Whatever one desires to have, he sees the same in himself
>> in his sleep; and this is by the force of his inward wind acting upon his
>> mind, as upon his outward organs.
>>
>> *vwv.879/32 Whatever desire one pursues, he perceives that asleep
>> internally, agitated by the vital airs, as (one perceives) externally by
>> the openings of the organs of sense.
>>
>> *sv.29-32 Then, one perceives thought-forms within the mind in dreams.
>>
>>
>>

>> अन्.आक्रान्त.इन्द्रिय.छि*द्र:_य*त: क्षुब्ध:_अन्तर् एव स: ।
>>
>> an.AkrAnta~indriya.chidr*a:_y*ata: kSubdho'ntar eva sa: |

>>
>> संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥
>>
>> saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||
>>
>> .
>>

>> anAkrAnta-indriya-chidra: *- unoccupied sense-windows = *
>>
>> yata: *- whence = *
>>
>> kSubdho'ntar eva sa: *- disturbed within only he is = *
>>
>> *w/ saMvit.Awareness = *
>>
>> anubhavati Azu *- quickly becomes = *
>>
>> sa: svapne iti kathyate – *he is said to be in "Sleep". *

>>
>> *vlm.33. When the organs are not besieged by external objects, which

>> disturb the inward senses of the mind; i*t_i*ndulges itself in the

>> reflexion of many things, which is called its dreaming state.
>>
>> *vwv.880/33 That person whose openings of the senses are not taken
>> possession of, since he is agitated only within, quickly experiences (his
>> objects of desire) through this (mental) consciousness. That is described
>> as a dream.
>>
>> *sv.33 At this time the external sense-organs do not function, but the
>> inner senses function and there is perception within oneself. This is the
>> dream state.
>>

>> ##chid - #*chidra* *-n.-* (physical or personal) defect • infirmity,

>> weak point [hole in the argument], foible *MBh. &c • a hole, slit,

>> cleft, opening, {vagina} •‑• #*nizchidra* ‑ nir-chidra - having no rents

>> or holes, without weak points or defects • unbroken (hymen) — y2017.046
>>

>> ##svap - #*svapna: *- A dream, dreaming • स्वप्नेन्द्रजाल‑

>> svapna-indrajAla-sadRza: ‑सदृशः खलु khalu jIva.loka: जीवलोकः ŚAnti.2.2 •

>> स्वप्नो_ नु svapn*a:_n*u bhAyA nu भाया नु mati-bhramo nu मतिभ्रमो नु

>> Ś.6.1 • VR.1.6. • Sloth, indolence, sleepiness • Ms.9.13 • 12.33. • The
>> state of ignorance (?) • भावाद्वैतं bhAva~advaitam kriyA-advaitam
>> क्रियाद्वैतं तथात्मनः tathA_Atmana: । vartayan वर्तयन् svAnubhUtyA_iha
>> स्वानुभूत्येह त्रीन् strIn svapnAn स्वप्नान् धुनुते dhRnute muni: मुनिः
>> ॥४।१९। bhAg.7.15.62. •• yathA ekasyAM su-nidrAyAM - as in the one deep
>> nidrA.Sleep - suSupta-svapnakau sthitau - both dreamless Sleep and Dream
>> are situate - tathA ete sarga-samhAra=bhAsau - so the projections of

>> creation and destruction - brahmaNi samsthite - are inheren*t_i*n the

>> brahmAn. y7186.084 • Comp. - sv. *antikam -अन्तिकम् consciousness in
>> dream. • sv. avasthA -अवस्था a state of dreaming. • sv.-tandritA -
>> तन्द्रिता languor produced by drowsiness. • sv.-doSa: -दोषः involuntary
>> seminal discharge ["wet dream", others are voluntary but unplanned]. •
>> sv.-sRSTi: -सृष्टिः f. the creation of dreams or illusions in sleep.••
>> sleep, sleeping • suSuptam – Sleep as a dream - svapna-vad - bhAti –
>> appears = bhAti – appears brahmA likewise – brahmaIva – as his creation
>> sarga-vat y3012.002 • (svapnam >dRz, "to see a vision, dream") -
>> a-draSTRkam ca_anubhavam anidram svapna-darzanam y4001.003, "in svapna (the
>> dream state) the mental body perceives the mental creations in their
>> manifold forms and names "- ramaNa. #atisvapna: - excessive sleep • -n.-
>> excessive tendency to dreaming • sv.-darzanam - what is perceived in dream
>> • #adraSTRkam ca anubhavam anidram svapna-darzanam, y4001.003 •
>> dream-vision, vision in a dream. - samsRtir jAgrad ity uktam svapnam vidur
>> ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 -
>>
>> #bhU - #bhAva - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam |
>> cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 –
>>
>>
>>

>> सम्.आक्रान्त.इन्द्रिय.छि*dro य:* क्षु*ब्ध:_वा*युना यदा ।
>>
>> sam.AkrAnta-indriya-chidr*a:_y*a: kSubdha: vAyunA yadA |
>>
>> परिपश्यति त*j जा*ग्र*d_इ*ति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥
>>
>> paripazyati ta*t_j*Agra*t_i*ti_Ahu:_muni-sattamA: ||4|19|34||
>>
>> .
>>
>> samAkrAnta-indriya-chidra:_ya: *… what occupying a sense-organ = *
>>
>> kSubdha: vAyunA yadA – *is disturbed by an Air = *paripazyati – *perceives
>> = *
>>
>> tajjAgrad ity Ahur muni-sattamA: - *that is called "Waking" by the best
>> of munis*
>>
>> *. *

>>
>> *m.34 O Rāma, I have now clarified to you about all the states. We, who
>> are intelligent, should not give credence to the unreal world. If given,
>> such thoughts we shall be open to the guilt of entertaining deadly and
>> false feelings.
>>
>> *vlm.34. But when the organs are besieged by outward objects, and the
>> mind is moved by flatulence (vAyu), to their sight and perception, it is
>> called the state of waking.
>>
>> *sv.34-35 When the life-force again activates the sense-organs, once
>> again there is wakefulness.
>>
>>
>>
>> इति विदितवता त्वया_अधुना_अन्त:
>>
>> iti viditavatA tvayA_adhunA_anta:
>> प्रथित.महामतिना_इह सत्यता.आख्या ।
>>
>> prathita-mahAmatinA_iha satyatA.AkhyA |
>> अ.सति जगति न_एव भावनीया
>>
>> a.sati jagati na_eva bhAvanIyA
>> मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥
>>
>> mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||
>>
>> .
>>

>> *iti viditavatA tvayA *

>>
>> so thru your knowing this much = adhunA –
>>
>> from now on / within - anta: = prathita-mahAmatinA –
>>
>> with intent great Mind = iha satyatA.AkhyA –
>>
>> here it is satya.tA –
>>
>> the state of being.So, reality = a.sati jagati –
>>
>> in the unreal world = na_eva bhAvanIyA –
>>
>> not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA –
>>
>> one who is death-destruction-Doomsday-evil-feeling.
>>
>> *vlm.35. Now O great-minded Ráma! you have learnt the inward process of
>> your mind; but there is no reality in them nor in this existent world,
>> which is subject to the evils of death, desire and destruction.
>>
>> *sv.34-35 When the life-force again activates the sense-organs, once
>> again there is wakefulness.
>>
>> *VA. this is being told for your understanding, o great-minded, here is
>> no more truth in words.
>>
>> in non-existing world not even conceived notions of death, destruction,
>> end, mistake or existence.
>>
>> *AS: You, having known all this and thus having a great understanding
>> firmly established in your mind, should never ever in your mind hold the
>> declaration of truth about the world which leads to the faulty notions of
>> death (mRti spiritual demise) bodily harm (hati worldly harm) destruction
>> (saMhRti harm due to natural or out worldly causes).
>>

>> #prath - #*prathita*‑ - spread, extended, increased • divulged,

>> displayed, published, known, celebrated • cast, thrown • intent upon,
>> engaged in. - y2016.014
>>

>> #hR - #hRti - #*saMhRti* ‑f.- Doomsday *pur. • conclusion, end *KSS.

>>
>> * iti viditavatA tvayA - so thru your knowing this much = adhunA – from
>> now on / within - anta: = prathita-mahAmatinA - with intent great Mind =
>> iha satyatA.AkhyA – here it is satya.tA – the state of being.So, reality =
>> a.sati jagati – in the unreal world = na_eva bhAvanIyA – not ever should
>> she be = mRti-hati-saMhRti-doSa-bhAvanI yA – one who is
>> death-destruction-Doomsday-evil-feeling.
>>
>>
>>
>>
>>

>> *.*
>>
>> *o*ॐ*m*

>>
>> .
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha

>> <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 ।
>>

>> saMkalpAt sa: man*a: *bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया.इति.आदि.अभिधम् तत:॥
>>

>> mAyA.it*i.A*di .abhidham tata:||

>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM4020 MIND AND BODY 1.NV22 .z9
>>
>>
>> https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.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 Fri, Nov 20, 2020 at 8:29 PM Jiva Das <das....@gmail.com> wrote:
>>
>>>
>>>
>>> FM4018 SEER AND SEEN 1.NV19-20 .z70
>>>
>>>
>>> https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
>>>
>>> FM.4.1-FM.4.29
>>>
>>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>>
>>>
>>>
>>> FM.4.18 SEER AND SEEN 1.NV19-20 .z70
>>>
>>>
>>> https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
>>>
>>> सर्ग ४.१८
>>>
>>> sarga 4.18
>>>
>>> वसिष्ठ उवाच ।
>>>
>>> vasiSTha uvAca |
>>>
>>> सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।
>>>

>>> sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtman*a:* |

>>>
>>> तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥
>>>
>>> tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||4|18|1||
>>>
>>> प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।
>>>
>>> pravRtti: vA nivRtti: vA tanmAtrAvRtti-pUrvakam |
>>>
>>> सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥
>>>
>>> sarvasya jIva-jAtasya suSuptatvAt anantaram ||4|18|2||
>>>

>>> प्रवृत्ति.भा*जः**_**ये* जीवाः ते त*न्.मा*त्र.प्रदर्शिनः ।
>>>
>>> pravRtti-bhAj*a:_y*e *jIvAs te* ta*t.m*Atra-pradarzin*a:* |
>>>

>>> त*न्.मा*त्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥
>>>
>>> ta*t.m*Atra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||
>>>
>>> तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग*.**ज*ल.आशयाः ।

>>>
>>> tanmAtraikya-praNAlena citrA: sarga-jalAzayA: |
>>>
>>> परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥
>>>

>>> parasparam sammilanti ghanatAm yAnti* ca_abh*it*a:* ||4|18|4||
>>>
>>> के.चित् पृथक्.स्थिति.गताः पृथ*g **ए*व लयम् गताः ।

>>>
>>> ke.cit pRthak.sthiti-gatA: pRthak_eva layam gatA: |
>>>

>>> के.चित् मिथः सम्मिलिता जग*d.**गु*ञ्जा स्थित.अक्षता ॥४।१८।५॥

>>>
>>> ke.cit mitha: sammilitA jagat-guJjA sthita.akSatA ||4|18|5||
>>>

>>> जग*त्**_**गु*ञ्जा.सहस्राणि यत्र_असंख्या*ny **अ**sAv **अ*णौ ।
>>>
>>> jagat guJja asahasrANi yatra asaMkhyAn*i_a*Na*u_a*Nau |
>>>

>>> अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥
>>>
>>> a-paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||
>>>
>>> मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।
>>>
>>> mitha: sam.milanenaitA* ghanatAm sam.upAgatA: |
>>>

>>> य*d**यद् य*त्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

>>>
>>> yat-yat yatra yathArUDham tat-tat pazyati netarat ||4|18|7||
>>>

>>> वर्तमानम् म*no**रा*ज्यम् नैष्फल्यम् सम्.उपागता ।

>>>
>>> vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |
>>>

>>> सा कृ*ttir **म*न*so **ज्ञे*या तस्य जीव.परम्परा ॥४।१८।८॥

>>>
>>> sA kRtti: manasa: jJeyA tasya jIva-paramparA ||4|18|8||
>>>
>>> परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।
>>>
>>> parasparam sam.milatAm sargANAm rUDha-bhAvinAm |
>>>

>>> देह.सत्ता भृशम् रुढा देह.अभा*vas**तु* विस्मृतिः ॥४।१८।९॥

>>>
>>> deha-sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||
>>>

>>> देहत्व.परि.रूढत्वा*च् चि*त्.हेम्ना विस्मृत.आत्मना ।
>>>
>>> dehatva-pari.rUDhatvA*t_c*it.hemnA vismRta_AtmanA |
>>>

>>> मिथ्या*.**अ*नुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

>>>
>>> mithyA-anubhUtA_avidyA tu zuddhA kaTakatA-mitA ||4|18|10||
>>>
>>> यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।
>>>
>>> yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |
>>>
>>> वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥
>>>
>>> vetti vedyam manorAjyam tathA sarga.antar-Azrayam ||4|18|11||
>>>
>>> सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।
>>>

>>> sarveSAm jIva-rAzInAm Atma.avasthA-trayam zrit*a:* |

>>>
>>> जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥
>>>
>>> jAgrat.svapna.suSupti-Akhyam atra deha: na kAraNam ||4|18|12||
>>>

>>> एवम् आत्मनि जीवत्वे स*ty **अ*वस्था.त्रय.आत्मनि ।
>>>
>>> evam Atmani jIvatve sat*i_a*vasthA.traya_Atmani |

>>>
>>> न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥
>>>
>>> na.ca.ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||
>>>
>>> चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।
>>>
>>> cit-kalApadam AsAdya suSupta.anya-pada-sthitam |
>>>

>>> बुद्धः निवर्तते जी*vo **मू*ढः सर्गे प्रवर्तते ॥४।१८।१४॥

>>>
>>> buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||
>>>

>>> द्वयोः ए*क.*स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।
>>>
>>> dvayo: eka-svarUp*A_eva* sva.sauhArda-nidarzanAt |
>>>
>>> अज्ञः सुषु*pto '*सम्बु*ddho **जी*वः *kaz**चि*त् *स* सर्ग.भाक् ॥४।१८।१५॥
>>>
>>> ajJa: suSupt*a:_a*-sambuddha:_jIv*a:* kazcit sa* sarga.bhAk ||4|18|15||
>>>
>>> सर्व.गत्वा*च् चि*तः *kaz**चि*त् पर.सर्गेण नीयते ।
>>>
>>> sarva.gatvA*t_c*it*a:* kazcit para-sargeNa nIyate |
>>>
>>> सर्गे सर्गे पृथ*g.**रू*पम् सन्ति सर्ग.अन्तरा*Ny **अ*पि ॥४।१८।१६॥
>>>
>>> sarge sarge pRthak.rUpam santi sarga.antarAN*i_a*pi ||4|18|16||
>>>
>>> ते*ष्व् अ**py **अ*न्तस्थ.सर्ग.ओघाः कदली*.**द*ल.पीठवत् ।
>>>

>>> teS*u_a*p*i_a*ntastha-sarga.oghA: kadalI-dala.pIThavat |

>>>
>>> सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥
>>>
>>> sarva.sarga.antarAdUram patra-pIvara-vRttimat ||4|18|17||
>>>
>>> स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।
>>>

>>> svabhAva.zItalam brahma kadalI.dala.maNDap*a:* |
>>>
>>> कदल्याम् अन्यता न_अस्ति यथा पत्र.शते*ष्व् अ*पि ॥४।१८।१८॥
>>>
>>> kadalyAm anyatA nAsti yathA patra-zateS*u_a*pi ||4|18|18||
>>> ब्रह्म-त*त्त्वे **'*न्यता न_अस्ति तथा सर्ग.शते*ष्व् अ*पि ।
>>>
>>> brahma-tattv*e_a*nyatA nAsti tathA sarga-zateS*u_a*pi |
>>>

>>> बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥
>>>
>>> bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||
>>>

>>> तथा ब्रह्म म*no **भू*त्वा बोधा*d **ब्र*ह्म परम् भवेत् ।
>>>
>>> tathA brahma man*a: b*hUtvA bodhAt brahma param bhavet |

>>>
>>> रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥
>>>
>>> rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||4|18|20||
>>>

>>> ब्रह्म.कारण*कः**_**जीवः**_**ज*ग*d.**रू*पेण जृम्भते ।
>>>
>>> brahma-kAraNaka: jIva: jagat-rUpeNa jRmbhate |
>>>
>>> रसस्य कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ॥४।१८।२१॥

>>>
>>> rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||
>>>

>>> ब्रह्मणः कारणम् किम् स्या*d **इ*ति वक्तुम् न युज्यते ।
>>>
>>> brahmaN*a:* kAraNam kim syAt iti vaktum na yujyate |
>>>
>>> स्वभा*वः**_**नि*र्विशेषत्वात् प*रः**_**व*क्तुम् न युज्यते ॥४।१८।२२॥

>>>
>>> svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||
>>>

>>> न_अकारणे कारण.आदि परे व*stv.**आ*दि.कारणे ।
>>>
>>> na_akAraNe kAraNa.Adi pare vastu.Adi-kAraNe |
>>>
>>> विचारणीयः सा*रः**_**हि* किम् असार.विचारणैः ॥४।१८।२३॥

>>>
>>> vicAraNIya: sAra: hi kim asAra-vicAraNai: ||4|18|23||
>>>

>>> बीजम् जह*d.**बी*ज*.**व*पुः फली.भूतम् विलोक्यते ।
>>>
>>> bIjam jahat.bIja-vapu: phalI.bhUtam vilokyate |
>>>
>>> ब्रह्म.अजह*n..**नि*ज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

>>>
>>> brahma.ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||
>>>
>>> बीजस्य_आकृतिमत् सर्वम् तेन_अन्.आकृतिमत्.पदम् ।
>>>

>>> bIjasya_AkRtimat sarvam *tena_an-AkR*timat-padam |
>>>
>>> न युज्यते समी.कर्तुम् तस्मा*n_**न*_अस्ति_उपमा शिवे ॥४।१८।२५॥
>>>
>>> na yujyate samI.kartum tasmA*t na_asti_upam*A zive ||4|18|25||
>>> स्वम् एव जायते स्व.आभम् न च त*j **जा*य*ते **'*न्य.दृक् ।
>>>
>>> svam eva jAyate sva.Abham na ca tat jAyat*e_a*nya.dRk |
>>>
>>> अ*to **न* जातम् न_अजातम् विद्धि ब्रह्म न*bho **ज*गत् ॥४।१८।२६॥
>>>

>>> ata:_na jAtam *na_ajAta*m viddhi brahma na*bha:_j*agat ||4|18|26||

>>>
>>> दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।
>>>
>>> dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |
>>>

>>> प्रपञ्च_आक्रान्त*.**सं*वित्तेः कस्य_उदेति निजा स्थितिः ॥४।१८।२७॥

>>>
>>> prapaJca_AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||4|18|27||
>>>

>>> मृ*ग.*तृष्णा*.**ज*ल.भ्रान्तौ सत्याम् का_इव विदग्धता ।
>>>
>>> mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |
>>>
>>> विदग्धतायाम् सत्याम् तु का_इव.असौ मृ*ग.*तृष्णिका ॥४।१८।२८॥

>>>
>>> vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||4|18|28||
>>>

>>> आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।
>>>
>>> AkAza-vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

>>>
>>> नेत्रम् निजम् इव_आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥
>>>

>>> netram nijam iva_AtmAnam dRzI.bhUtam aho bhram*a:* ||4|18|29||
>>>
>>> आकाश.विश*दो द्र*ष्टा सर्व.अ*Ggo **अ*पि न पश्यति ।
>>>
>>> AkAza-vizada:_draSTA sarva.aGg*a:_a*pi na pazyati |

>>>
>>> तेषाम् निजम् इव_आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥
>>>

>>> teSAm nijam iva_AtmAnam dRzI.bhUtam ivAbhram*a:* ||4|18|30||

>>>
>>> आकाश.विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।
>>>
>>> AkAza-vizadam brahma yatnena_api na labhyate |
>>>

>>> दृश्ये दृश्यतया दृष्टे *tv **अ*स्य लाभः सु.दूरतः ॥४।१८।३१॥
>>>
>>> dRzye dRzyatayA dRSTe t*u_a*sya lAbha: su.dUrat*a:* ||4|18|31||
>>>
>>> तादृ*g.**भा*व.स्वरूपेण विना यत्र न दृश्यते ।

>>>
>>> tAdRk.bhAva-svarUpeNa vinA yatra na dRzyate |
>>>
>>> तत्र_अपि दूर.उदस्ता_एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥
>>>

>>> tat*ra_api* dUra.udastA_eva draSTu: sUkSmasya dRzyatA ||4|18|32||

>>>
>>> दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।
>>>
>>> dRzyam ca dRzyate tena draSTA rAma na dRzyate |
>>>

>>> द्रष्टा_एव सम्भव*त्य् ए**ko **न*.तु दृश्यम् इह_अस्ति हि ॥४।१८।३३॥

>>>
>>> draSTA_eva sambhavati_eka:_na.tu dRzyam iha_asti hi ||4|18|33||
>>>

>>> द्रष्टा सर्व.आत्म*ko **दृ*श्ये स्थि*taz **चे*त् का_एव द्रष्टृता ।
>>>
>>> draSTA sarva.Atmaka:_dRzye sthit*a: c*et k*A_eva* draSTRtA |
>>>
>>> सर्व.शक्तिमता राज्ञा य*द् य*त् सम्पद्यते यथा ॥४।१८।३४॥

>>>
>>> sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||
>>>

>>> तत् तथा_अनुभवति_आशु *स* एव_उदेति तत् तथा ।

>>>
>>> tat tathA_anubhavati_Azu sa* eva_udeti tat tathA |
>>>
>>> यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥
>>>

>>> yathA madhura-sa.ullAs*a:* khaND*a:_b*havati bhAsur*a:* ||4|18|35||
>>>
>>> रसताम् अजह*c **च*_एव फल.पुष्प.लता.उन्नतः ।
>>>
>>> rasatAm ajaha*t_c*a_eva phala-puSpa-latA.unnat*a:* |
>>>
>>> चित्.उल्ला*sas **त*था जी*vo **भू**yo **भ*वति देहकः ॥४।१८।३६॥
>>>
>>> cit-ullAsa:_tathA jIv*a:_b*hUy*a:_b*havati dehak*a:* ||4|18|36||
>>>
>>> चि*न्.मा*त्रताम् ताम् अजह*d **ए*व दर्शन.दृ*G=**म*यम् ।
>>>

>>> ci*t.m*AtratAm tAm ajaha*t_e*va darzana-dRk=mayam |
>>>
>>> अन्तःस्व.अनुभ*vaz **च*_एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

>>>
>>> anta:sva.anubhava:_ca_eva jagat-svapnam prapazyati ||4|18|37||
>>>
>>> अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव_आत्मनि ।
>>>
>>> ahamtA.Adi-rase bhaume khaNDakatvam iva_Atmani |
>>>

>>> ना*ना.*खण्ड.सहस्र.ओ*ghair **अ*द्विती*yair **नि*ज.आत्मनः ॥४।१८।३८॥
>>>
>>> nAnA-khaNDa-sahasra.oghai: advitIyai: nijAtman*a:* ||4|18|38||
>>>
>>> यथा_उदेति रसः_भौ*maz **चि*त् तथा_उदे*ty **अ*सम्भ्रमम् ।
>>>
>>> yathA_udeti ras*a:_b*haum*a: c*it tathA_udet*i_a*-sambhramam |
>>>
>>> चि*d.**र*स.उल्लास.वृक्षाणाम् कचताम् आत्मना_आत्मनि ॥४।१८।३९॥
>>>
>>> cit.r*asa.ullA*sa-vRkSANAm kacatAm AtmanA_Atmani ||4|18|39||
>>>
>>> दृश्य*.**शा*खा.शत.आढ्यानाम् इह न_अ*nto '*वगम्यते ।
>>>
>>> dRzya-zAkhA-zatADhyAnAm iha nAnt*a:_a*vagamyate |
>>>

[Jiva Das]

 

oॐm

 

 

 

 

 

FM.4.19

 

ON WAKING, DREAM, SLEEP, & THE FOURTH

 

VASISHTHA said—

 

जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva-bIjam param brahma sarvatra kham iva sthitam |

तेन जीव~उदर-जगत्य् अपि जीvo 'स्ति_अन्-एकधा ॥४।१९।०१॥

tena jIva~udara-jagati_api jIvo'sti_an-ekadhA ||4|19|01||

.

jIva-bIjam param brahma - the jIva-seed is the perfective brahman.Immensity - sarvatra kham iva sthitam – everywhere like personal kha.space situate -

tena - by That -

jIva~udara.jagati - in the Jîva-womb.world -

api.too/also the Living.Jîva - asti an-eka.dhA - is not-single.fold.

*vlm.p.1. Vasishtha continued:—Brahmâ is the seed of life and remains as empty air everywhere. Hence there are many kinds of living beings situated in the world within the womb of universal Life.

*sv.1 VASISTHA continued: The very seed for all jivas, which is the absolute Brahman, exists everywhere; and within the jivas there are countless other jivas.

*vwv.362.y4.19.1. The origin of the individual soul is the Supreme Brahman (or the Ultimate Reality) existing everywhere like the sky. Therefore, even within the world inside the individual soul, monads (or individual souls) exist variously.

*m. O Rāma, the origin and source of Siva, the Parabrahman, is everywhere. He abides as consciousness-ether. And so is the case with whatever is in the womb of Siva. There are many worlds in the womb of a Siva.

 

चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातयः ।

cit.ghana-eka.ghana_AtmatvAt_jIva.antar-jIva=jAtaya: |

कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥

kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||

.

cit.ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - from their nature as one cloud of consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः

there are varieties of Jîvas within the Jîva = kadalI-dalavat santi कदली-दलवत् सन्ति - being like the layers of a plantain = kITA iva dhara~udare कीटा इव धर-उदरे

or insects in their earthen womb.

*vwv.363.y4.19.2. Within the individual soul, (several) classes of individual souls exist like the covers of a plantain tree and like worms in the interior of the earth, on account of their permanent nature being only the Supreme Consciousness.

*m.2 Because the dense luminous seed-state of Divine consciousness (chidghana) there arise Siva within Siva, like banana stem layers and like insects in the womb of earth.

*vlm.2. All living beings composed of the dense intellect and soul, contain other living animals under one another, like the manifold crusts of the plantain tree, and the insects contained in the womb of earth. (So also the parasite plants and worms growing upon the bodies of trees and animals).

*sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

* cit.ghana-eka.ghana_AtmatvAt चिद्.घन-एक.घन=आत्मत्वात् - from their nature as one cloud of consciousness = jIva.antar-jIva=jAtaya:जीव-अन्तर्ँजीव-जातयः there are varieties of Jîvas within the Jîva = kadalI-dalavat santi कदली-दलवत् सन्ति - being like the layers of a plantain = kITA iva dhara~udare कीटा इव धर-उदरे

or insects in theirearthen womb.

 

यः यः नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।

ya:_ya:_nAma yathA grISme kalka-svedAt bhavet kRmi: |

यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥

yat yat dRzyam zuddha-cit.kham tat_jIva: bhavati svata: ||4|19|03||

.

ya:_ya:_nAma - whatever namely =

yathA grISme - thus in the heat =

kalka-svedAt - from sweaty scum =

bhavet kRmi: - becomes a worm =

yad yad dRzyam - whatever the perceptual =

zuddha-cit.kham - pure_cit.sky =

tajjIvo bhavati svata: - that_jIva itself becomes.

however those Living.jIvas

strive for perfection in themself,

thusever they at.once become,

according.with their Intention.

*vwv.360.y4.19.3. Whatever visible object, which is (of the nature of) the sky of pure Consciousness, exists, that becomes an individual soul by itself, as a worm, whatever by name, could be born in summer out of filth and perspiration.

*m.3 3 Whatever that Pine consciousness perceives as a phenomenon that becomes a Siva, it is like the scores of insects that are born out of sweat_in summer.

*vlm.3. The worms and insects, that grow out of the dirt and scum of earth and water in the hot season, and appear filthy to our sight; are nevertheless full of the particles of intellect, becoming to them as living beings. (Even the dirty worms, are full with the holy spirit of God).

*sv.2-3 All this is because the entire universe is totally permeated with the infinite consciousness.

*VA. as indeed warm juices in spring become worms and insects, so that_jiva becomes on its own visible (world), which is truly pure space of cit.

*AS: First, I think there is a typo kalpa- kalka as visible from the AB commentary. He translates kalka=mala, sveda = sweat (body emission) and interprets as internal or external places of generation.

*jd. **var. KG and VLM – kalpa. TPD has <kalka>.

*AS. In the warm season (grISme) as an insect_is born from dirt or sweat, likewise from any visible part of the world (dRzyam) in the space of pure Chit_jIvas are born. In other word, the jIva has origin in Chit but living space in the world.

 

यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma-siddhaye |

तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥

tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||

.

however

those Living.jIvas strive for perfection in themselves

thusever

they at.once become,

according.with their Intention*

.

yathA yathA yatante te jIvakA: sva.Atma-siddhaye | tathA tathA bhavanti_Azu vicitra~upAsana-kramai:

.

*jd. vicitra~upAsana-kramai: - by their various-worship-systems.

#upAsanam – sitting in service, attendance • engaging in, being intent on • #upAsanA - worship, meditation +

*moT. ... svAtma-siddhaye yathA yathA yatante vicitra~upAsanA-kramai: yatana-rUpai: nAnA-vidhair upAsanAkramai: | tathA tathA bhavanti ||4|19| MoT_4,19.4 ||4|19|

*vlm.4. According as living beings strive for their progress, so they prosper in their lives, agreeably to the various scope of their thoughts and actions.

 

देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva-yaja:_yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥

brahma brahma-yaja:_yAnti yat a.tuccham tat Azrayet ||4|19|05||

.

devAn deva-yaja:_yAnti – the God-worshippers come-to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja:_yAnti – the Brahma-worshippers come to the brahman.Immensity =

yad atuccham – what is not trifling = tad Azrayet – that should be resorted-to.

*m.5. Those who worship 'devas' (luminous Gods), become Gods. Those who worship 'yakshas' become_ayakshas'. Those who worship Brahma become Brahma. One should choose the best course (and goal).

*vlm.5. The worshippers of Gods, get to the region of Gods, and those of Yakshas meet at the place of Yakshas, and the adorers of Brahma ascend to Brahmaloka. Resort therefore to what is best and the greatest refuge.

*sv.5. They who are devoted to the Gods, reach the Gods; they who adore the demiGods, attain the demiGods. They who contemplate the absolute Brahman, become Brahman. Hence, one should resort to that which is not limited, conditioned or finite.

* devAn deva-yaja:_yAnti – the God-worshippers come-to the Gods = yakSA: yakSAn vrajanti hi – and the demonic to the Demons = brahma brahmayaja:_yAnti – the Brahma-worshippers come to the brahman.Immensity = yad atuccham – what is not trifling = tad Azrayet – that should be resorted-to.

 

स मुक्त:_भृगु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu-putra:_api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥

baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||

.

sa* mukto bhRgu-putra:_api hi

for even the Free son of bhRgu

nirmalatvAt svasaMvida:

only thru his pure self-awareness

baddha: prathama-dRSTena

having been bound by his former perception — the Apsara-form —

dRzyena Azu svabhAvata: -

by the percept_innate to him. ???

*m.6. Sukra, the son of Bhrigu, is a liberated one because of his knowledge and purity. He became bound with his first look due to the very nature of perception.

*vlm.6. So the son of Bhrigu, obtained his liberation at last by the purity of his conscience; though he was enslaved of his own nature to the visibles, at his first sight of them (as of the Apsara and others).

*sv.6-7 By contemplating the form of the nymph, Sukra was bound; and when he realised the purity of his self which is infinite consciousness, he was instantly liberated.

*AB. … prathama-dRSTena -apsaro-rUpeNa zukro baddho'bhUd i.a. ||4|19|

 

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तत्_रूपा भवत्य् अन्या न काचन ॥४।१९।०७॥

saMvit prApnoti tat rUpA bhavati_anyA na kAcana ||4|19|07||

.

bhuvi - on earth -

jAtA parimlAnA bAlA yat  

prathamam pura:

saMvit.Awareness -f.-  

prApnoti tat rUpA  

bhavati_anyA na kAcana - does not become anything else.

*m.7 So long as the original knowledge does not wither due to the earthly improprieties and actions, one will retain the original form itself.

*vlm.7. The child that is born on earth with the purity of its soul at first, becomes afterwards of the same nature, as the education he gets herein, and not otherwise,

*VA. children born (and dead??) on earth, being at first of original pure consiousness, become that form which they desire?, not anything else.

*AS. Note that_jAtA parimlAnA are both fem. singular words, even though the second can be masc. plural by sandhi rules (but not_jAtA). Also, the singular form prApnoti requires that bAlA cannot be plural either! So, it must be an adjective of saMvit along with the other two. Thus, the meaning is: Whatever weak (parimlAnA) ignorant (bAlA) perception (saMvit) arises first_in the world, a similar perception is acquired later and nothing (radically different). In other words, the development_is gradual. This explains the "baddha: prathamadRzyena" in verse 6.

#mlai - #parimlai - #parimlAna -adj.-faded, withered • exhausted, gone • -n.-change of countenance by fear or grief • soil, stain. •-•> *parimlāna—emaciated SB4.8.66 • dried up SB8.7.7 • #aparimlāna—never faded_SB5.25.7.

 

RÂMA said–

 

जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न:_जाग्रत्-भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat_jAgrat syAt svapna:_jAgrat-bhrama: katham ||4|19|8||

.

the different states of waking and dream, Lord.bhagavan, please explain

:

just how is waking waking?

& how is dream a delusive Waking.state?

.

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi | katham ca jAgrat_jAgrat syAt

svapna:_jAgrat-bhrama: katham

.

*m. ... How are we conscious of the material world in the waking state? How is the illusion of wakefulness caused in dream state?

*vlm. ... what are the states of waking watchfulness, waking dream and waking delusion.

*sv. ... What constitutes the waking state, and how does dream, or delusion in the waking state, arise?

 

VASISHTHA said—

 

स्थिर-प्रत्यय.युक्तम् यत् तj जाग्रद् इति कथ्यते ।

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate |

अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

.

what comes with firm conviction

that is said to be "Waking"

what would be of infirm belief

that is described as "Dream"

.

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate | asthira-pratyayam yat syAt

tat svapna: sam.udAhRta

.

*vwv. That is described as waking which is endowed with (or accompanied by) stable experience. That is declared as dreaming which is (of the nature of) unstable experience.

*vlm. ... that wherein we have a sure reliance; and that ... in which we place no certain reliance ...

*sv. That state which endures ... and that which is transient ...

 

जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न:_जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat_jAgrat.svapnatAm eti svapna:_jAgrattvam Rcchati ||4|19|10||

.

jAgrattve kSaNa-dRSTa: - in waking-state seen instantaneously = syAt - it would be - svapna: kAlAntare sthita: - dream within Time situate - a dream set within time -   tat_jAgrat-svapnatAm eti - that waking.dream-state going.to - that goes to a waking.dream-state - svapna:_jAgrattvam Rcchati - Dream turning.imto Wakefulness

.

*vwv.305.y4.19.10. That which was seen for a moment_in the waking state might remain a dream at a different time. Such waking attains to the nature of a dream; the dream (also) tends towards the waking state.

*m.10. After a period of time even a dream can be perceived as waking state provided it displays those characteristics. That is called dream-waking state.

*vlm.10. That which is seen for a moment (as true), and as it were in the waking state, is called a dream; but_if the object_is seen at a distance of time and place, it is said to be waking dream or dreaming wakefulness.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*VA. dream seen for a moment, during dream becomes like waking, waking becomes dreamlike and dream may become like waking.

*AS: Whatever is seen only briefly in a waking state, that waking state becomes like a dream; by contrast, whatever dream stays for a long time, it becomes like a waking state. In other words, the distinction between waking state and dream state is only the relative duration.

~Mo. ... jAgrat.svapnayo: kadAcit sambhava-yuktam svapna.jAgrattvam kathayati | jAgrat lakSaNayA jAgrat.jJAna-viSayI.bhUtam vastu | cet yadi | kSaNa-dRSTa: kSaNam eva dRSTa: | syAt | arthAt tata:_naSTa: | tathA svapna: svapna.jJAna-viSayI.bhUtam vastu | kAlAntarasthita: svapnakAlAt anyasmin kAle_api sthita: | cet syAt | kadAcid dhi svapna.dRSTam api vastu prabhAte pratyakSam dRzyate | tat tadA | jAgrat_jAgrat.vastu-grAhakam jJAnam | svapnatAm eti asthira-pratyayatvAt | svapna: svapna.vastu-grAhakam jJAnam | jAgrattvam Rcchati sthira-pratyayatvAt ||

#R -cl.1.3.5. P. Rcchati, #iyarti, #RNoti, and #RNvati. (only Ved); #Ara, #ariSyati, #Arat, and #ArSIt, -to go, move, rise, tend upwards; to go towards, meet with, fall upon or into, reach...

 

जग्रत्-स्वप्न-दशाभेद:_न स्थिर.अस्थिरते विना ।

jagrat-svapna-dazAbheda:_na sthira~asthirate vinA |

सम: सदा_एव सर्वत्र समस्त:_अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

.

jAgrat-svapna-dazÂbheda:

there is no difference between the Waking and Dream states

except their stability & instability

sama: sadA eva sarvatra

what is the same always everywhere

samasta:

anubhavo'nayo:

*vwv.303.y4.19.11. There is no difference between waking and dreaming states except stability and instability. The combined (or whole) experience of these two is the same always and everywhere.

*m.11. In fact, there is not much difference between waking and dream states but for the level of durability and stability. In both the experiences are similar.

*vlm.11. The state of waking dream is again of longer or shorter duration, in both of which the visions appear the same at all places and times.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*moT. ... atra samastAnubhavam pramANatvena kathayati sama iti | anayo: jAgrat-svapnayo: | samas teSu sthito'nubhava: samastAnubhava: | sadA sarveSu kAleSu | sarvatra sarveSu dezeSu | sama: eva bhavati | sthirAsthiratAm vinA iti atra api sambandhanIyam ||4|19| MoT_4,19.11 ||4|19|

 

स्वप्न:_अपि स्वप्न-समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna:_api svapna-samaye sthairyAt_jAgrattvam Rcchati |

अ-स्थैर्याj जाग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥

a-sthairyAt_jAgrat eva_Aste svapna:_tAdRza-bodhata: ||4|19|12||

.

a dream—

though it is a dream—

from firm conviction seems to be the waking state

.

but when waking is without this stability

it is experienced as dream

.

*vwv.306.y4.19.12. Even a dream, at the time of dreaming, tends toward the waking state on account of its stability (for the time being). Waking remains only as dreaming on account of (temporary) instablility arising from such perception.

*YVPersp. The waking state is considered by us as associated with permanent convictions sthira-pratyaya; not so the dream. Dream is real when we sleep, waking when we wake; the only difference is that waking states are relatively persistent, continuous, and permanent sthira, while dreams are changeful and impermanent asthira.

*m.12 Even a dream becomes waking due to the stability during the dreaming time. If the experience is unstable even a waking state becomes a dream.

*vlm.12. Dreaming also appears as waking, as long as it lasts; but waking seems as dreaming, when the objects of its vision are not lasting.

*sv. During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

 

स्वप्न:_अपि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna:_api jAgrat.buddhi-aMza:_jAgrattvam anugacchati |

स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||

.

svapna:_api –

dreaming is just

jAgrad.buddhy-aMza: -

a bit of waking intellection

jAgrattvam anugacchati –

that follows wakefulness

svapnatA svapna-buddhyA tu –

but dreamfulness is by dream-intellection

yathA-saMvedanam sthitam –

situate acccording.with its samvedana cognition/impression. =

*vwv.307.y4.19.13. Even a dream, having as its part the impression of waking (such as stability of experience), resembles the waking state; but on account of tyhe impression of dreaming (resembles) the dream-state (due to instability). It stands according to perception.

*m.13 Even a dream can become waking in parts due to the level of firm awareness. Waking or dream depends on the level of awareness in a state.

*vlm.13. A dream which is understood as an occurrence of the waking state, is believed as waking, (as the prolonged dream of Harish chandra); but the inward consciousness of dreaming makes it a dream.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*VA. dream becomes like waking if perceived like waking, but by perception as a dream it is felt like dream.

*AS: It_is stronger than "perceived like waking". If you get a very realistic experience in a dream, then it becomes like a waking state. AB gives example of harizacandra, but a more appropriate example is that of lavaNa who experienced several years of very realistic dream in a span of couple of hours and managed to verify it as having corroborating proof of true existence (in a worldly sense, of course).

~jd. Viewers of Star Trek TNG will recall an episode where Picard experiences an entire lifetime in an induced dream. (Perhaps the lavana tale was its source.)

#vid - #saMvid - #saMvedana -n.-the act of perceiving or feeling, [exercising Samvit Awareness], perception, sensation; making known, communication, announcement, information. • #saMvedanIya adj. to be perceived or felt_nyAyas. • #saMvedita -adj.-(fr. Caus) made known, informed, instructed. • #saMvedya -adj.-to be known or understood or learnt; intelligible; to be communicated to (tasmin); -tA -f.-intelligibility • -tva -n.-• sensation_nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'samvedanam'." SV

 

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत्_जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat_jagrat ucyate |

क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa-bhaGgAt tu tat svapna:_yathA bhavati tat zRNu ||4|19|14||

…

.

however whenever something is firmly realized

soever thenever it is said.to.be

Waking

kSaNa-bhaGgAt tu - but after its momentary flash -

tat svapna: - that dream -

yathA bhavati tat - as it comes.to.be that - zRNu - (listen.up) … -

*m.14. To the extent the awareness if firm and stable, to that extent_it is called working state. If the awareness is transient and fragile, it becomes a dream. Hear about this.

*vlm.14. As long as one knows anything to be lasting before him, so long he believes himself to be waking, but no sooner is it lost to him, than he thinks himself to have been dreaming of it.

*sv.10-14 During the period of even the dream, it takes on the characteristic of the waking state; and when the waking state is realised to be of a fleeting nature, it gets the characteristic of dream. Otherwise, the two are the same.

*yat tu - but whatever - yAvat - however - sthiram buddham - solidly realized - tat - thatever - tAvat - soever - jagrat ucyate - is said.to.be "Waking" -  

 

जीव-धातुH शरीरे_अन्तर् विद्यते येन जीव्यते ।

jIva-dhAtu: zarIre_antar vidyate yena jIvyate |

तेज: वीर्यम् जीव-धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva-dhAtu: iti.Adi~abhidham aGga yat ||4|19|15||

.

…

jIva-dhAtu: - … the Life.element -

zarIre - in the body - antar - within - vidyate.is known.to.be -  

yena jIvyate - whereby it is given life -

teja: vIryam jIva-dhAtu:

iti.Adi~abhidham aGga yat -  

.

there is the principle of life in the body, which causes it to live; this vital element_is an electric force, which is termed the life.

the Life*Principle within the body is known.to.be the means by which it is enlivened

.

terms like tejas.Fire or vIrya.Semen are instances of this jIva.Principle

.

* jIva.dhAtu, the #dhAtu of the Living.jIva.

in gram. it is the Root which is innate in a word group.

so >bhU, the dhAtu bhU, grows as bhava, bhAva, bhAvana &c.

 

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya:_manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव-धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna:_jIva-dhAtu: prasarpati ||4|19|16||

.

vyavahArI yadA – when as actor =

kAya: - the body =

manasA karmaNA girA –

with Mind and Works and Voice =

bhavet – comes.to.b =

tadA marut.nunna: – then wind-driven - 

jIva-dhAtu: prasarpati - the Life.element slides.along

.

*m.14. When this body is active with mind, actions and speech the primary living substances (Sivadhatus) circulate in the body through the nervous system and other bodily systems.

*vlm.16. When the body has its activity with the powers of the mind, speech and the other members of action, it is to be understood, that its vital element_is put to motion by the vital breath which it breathes.

*moT. vyavahArI yadA kAya: manasA karmaNA girA – bhavet tadA marunnunno jIva-dhAtu: prasarpati = > astu dehe ...|| yadA yasmin kAle | kAya: | manasA karmaNA sva.AzritayA kriyayA | girA ca | vyavahArI vyavahAra-yukto | bhavet | tadA sa:_jIva.dhAtu: sampanna: sampUrNa: san | prasarpati sarvasmin zarIre saMcAram karoti_ity artha: ||4|19| ... tadA sa* sampanno jIva...

*AS. marunnunno jIva-dhAtu: prasarpati - The essence of life-power is jIvadhAtu (as explained in v.15); it starts spreading around (in the body - prasarpati) being driven by (nunna) the wind (marut). - Of course here the driving wind is prANa not to be taken as just the air, but a general moving force which spreads all bodily material around.
The samAsa* marunna breaks as marutA nunnaH

##nud - #nunna- - incited, urged on • despatched, sent, ordered + #apanunna‑ - driven off • #upanunna‑ – driven near • wafted *ziz.4.68 +

##sRp - #prasRp - creep near or into, steal upon (acc), move on, break forth, spread, proceed + #prasarpatA, y7150.051 +

 

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित्_उदेति हि ।

tasmin prasarpati_aGgeSu sarvA saMvit_udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||

.

tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta_AkhyAm – produces "chittAffection" = antarlIna-jagad-bhramam – the inherent-world.delusion.

*vwv.865/17 17 When it is circulating within the parts of the body, all knowledge (or awareness) arises. The delusion of the world lurking within, on account of its having been perceived, goes forth to that called citta (the conscious base of the mind which is the storehouse of memory).

*sv.17 They flow towards their objects of perception in accordance with the deluded notions that prevail in the mind.

*VA. by this vital force advancing in organs awareness of everything arises of visible (objects) being reflected inside the consciousness, giving illusion of the world (outside)

*AS: I agree. Of course, this is a description of the dream experience.

*vlm.17. This breath circulating through out the whole body, gives it the powers of sensibility and consciousness, which have their seats in the heart and mind, wherein the erroneous conception of the world is hidden.

*m.17 When this 'Sivadhatu' (primary living substance) spreads through all the limbs, they become conscious and awareness capability emerges. Because of the perceptual ability (of this relative consciousness), there forms what is called 'chitta', the basic mental consciousness with embedded perplexity of the mutable world.

*moT. tata: kim ity Aha | — tasmin saMvin.maye jIva.dhAtau | prasarpati sati | aGgeSu sparzAt_jIvadhAtu-sparzAt | hi nizcaye | saMvit_jIva.dhAtu-spanda=bhUtA zIta~uSNa.Adi-saJcetana-rUpA saMvit | udeti prAdur bhavati | sA saMvit | antarlIna-jagad-bhramA satI | puSTatvAt_jIvadhAtu-prasarpaNena puSTatvAt | cittAkhyAm eti | nanu antarlIna-jagat-bhramatvam saMvida: katham iti cet | satyam | saMvit tAvat_jIvadhAto: utpadyate | jIvadhAtu:_ca pitR-jIva-dhAto: utthAna-samaye jagadbhrama-yukta eva uttiSThati | pitR-jIvadhAto: antarlIna-jagat-bhramatvAt | ata: saMvido'py antarlInajagadbhramatvam siddham ||4|19| ... aGgeSu sparzAt saMvid ... // Mo_4,19.15 //

#prasarp

#praiti = pra.eti

* tasmin prasarpati aGgeSu – there creeping w/ the limbs = sarvA saMvit udeti hi – as everything arises as Awareness = dRStatvAt – from the process of being seen (visibility) = praiti citta_AkhyAm – produces "chittAffection" = antarlIna-jagad-bhramam – the inherent-world.delusion.

 

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra~ADhyam rUpam Atmani pazyati ||4|19|18||

.

IkSaNa_AdiSu randhreSu

prasarantI - (awareness)

bahir.mayam

nAnA.AkAra.vikAra_ADhyam rUpam

Atmani pazyat  

.

*sv.18 This life-force perceives diverse forms within the self.

*m.18 Expanding into the outside world through eyes and such openings, this consciousness perceives form, which is full of numerous deformations and formations, within itself.

*vlm.18. The mind circulates about the outer world, through the passages of sight and other organs; and sees within itself the forms of many mutable shapes and figures.

*vwv.866/18 Spreading within the openings of the eyes and other sense-organs, (this consciousness) perceives the forms consisting of the outside world, abounding in various shapes and modifications, in the self (or mind).

 *VA. this life force sees various forms in itself, as if outside, moving out through sense organs (eyes etc). Why prasarantI with long vowel at the end?

*AS: Because it is an adjective of the fem. sing. saMvid introduced in the earlier verse.
The meaning is:
That perception (generating the dream) spreads through various doors of the body like eyes etc. and sees the external world endowed with its multiple forms.

 

तत्-स्थिरत्वात् तया_एव_अथ जाग्रद् इत्य् अवगम्यते ।

tat-sthiratvAt tayA_eva_atha jAgrat_iti_avagamyate |

जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥

jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||

.

tat-sthiratvAt – from the stability of That tayA eva atha – thereby indeed thus

jAgrat_iti – the "Waking" state avagamyate – is understood jAgrat-krama: iti – as a phase of Waking prokta: - known. suSupta_Adi-kramam – the phases of Sleep &c zRNu – hear now

.

*vwv.867/19 And it is regarded as waking on account of its stability in that manner.

*sv.19 Since this perception seems to be of an enduring nature, it is known as the waking state.

*m.19 Because of stability and durability of these formations, it becomes a state of working. This is called the waking state. Now hear about the deep sleep state and such others.

*vlm.19. As long as these forms, remain permament[~permanent] in the mind, it is called the waking state. So far have I told you about the cause of waking; now hear me expound to you the laws of sleep and dreaming.

*moT. ... tayA eva saMvidA eva | na tv anyena dehAdinA jaDena | tat nAnAkAra-vikArADhyam nijam svarUpam | sthiratvAt kam api kAlam tathaiva sthitatvAt | jAgrad ity avagamyate jJAyate | jAgrat-prakriyôpasaMhAra-pUrvam suSuptAdi-prakriyAm vaktum pratijAnIte jAgrat-krama iti ||4|19| sthira-tvAt tat tathA eva atha jAgrad ity ... ||4|19|

 

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु_असौ ॥४।१९।२०॥

zAnta~AtmA tiSThati svastha:_jIva.dhAtu: tadA tu_asau ||4|19|20||

.

when the vapus.Body is not-at-all disturbed

by mind, deed, and speech

the peaceful-self remains as Urself and it is then called the Living.Principle

.

*vwv.868/20 When the body is not distrubed by the mind, by action or by word, then that life-element remains calm and self-abiding (or at ease).

 

समताम् आगतै:_वातै: क्षोभ्यते न हृत्-अम्बरे ।

samatAm Agatai:_vAtai: kSobhyate na hRt-ambare |

निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥

nirvAta-sadane dIpa:_yathA_Aloka~eka-kAraka: ||4|19|21||

.

samatAm Agatai:_vAtai: -

w/ the vAta Airs having come into equality =

kSobhyate na hRt-ambare

do not cause disturbance in the Heart-space

nir-vAta=sadane dIpa:_yathA

as a light_in an airless place

Aloka.eka-kAraka: - light.only-cause.

gives a single undisturbed light

.

*moT. samatAm manaH-kRta-kSobhAbhAvAt samavAhitvam | Agatai:_vAtai: prANai: | asau jIva-dhAtu: hRd-antare na kSobhyate kSobha-yukto na kriyate | anena mano-nAzena prANa-rodha: prANarodhena ca manonAza: sampatsyate iti sUcitam | tatrApi keSAJcit prANarodhena manonAza: mata: | asmAkam tu samyagjJAnasAdhitena manonAzenaiva prANarodha: | sa* cet tatra sahakArI tan na doSa: | tata: sarvathA manonAza: prANarodhena | manonAzas tu madirAdiprayuktamanonAzavan nAtyantika iti matam | atra pratibhAnvitA eva pramANam ity alam bahunA | jIvadhAtu: ka iva | dIpa iva | yathA nirvAtasadane vAtai: AlokaikakAraka: dIpo na kSobhyate | tathety artha: | tadA kim sampatsyate ity | atrAha— ||4|19| MoT_4,19.19 ||4|19| ... na hRdantare / ...||

*vwv.869/21 (The life-element) is not agitated in the sky (or space) of the heart by the vital airswhich have attained evenness (samatA), as a lamp in a windless house is producing only light (without getting agitated).

*sv.21 20-21 But, when the life-force (jiva-cetana) is not thus diverted by the mind and body, it remains rooted in peace within the heart.

 

तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |

न च_ईक्षण.आदीny आयाति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||

.

tata: sarati na aGgeSu

saMvit kSubhyati tena na.u

na ca_IkSaNa.AdIni AyAti randhrANi AyAti no bahi:

.

*m.22 These airs do not move about around the limbs. Awareness and knowledge will not be disturbed by such (immobile) airs. Perceptions do not look out of the holes/sense organs. (Consciousness of life stays totally within).

*vlm.22. The vital power ceases to exert_itself in the members of the body, and to keep the consciousness awake. The senses of sight and others do not act upon their organs, nor receive the sensations from without.

*vwv.870/22 Therefore, consciousness does not flow in the parts of the body. Consequently, one (who is asleep) is not agitated. The consciousness (saMvid) neither arrives at the eyes and other openings (of the sense-organs) nor reaches outside.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

 

जीvo 'न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

jIvo'ntar eva sphurati taila-saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥

zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||

.

jIvo'ntar eva sphurati

the Living.jIva flashes within

as the awareness of oil in the sesame seed

zIta-saMvit hime iva - as the awareness of coolth in snow =

sneha-saMvit yathA ghRte - as the awareness of smoothness in ghee.

*moT.23. nanu "sattA somya tadA sampanno bhavati svamapIto bhavati" iti zrutyA ... || tadAsau kutra tiSThatIty apekSAyAm Aha— asau saMvit_jIve_anta: svadharmibhUtajIvamadhye eva | sphurati | kA iva | tailasaMvid iva tailAkArA saMvit | tailasaMvit tailam iti yAvat | yathA sA tile sphurati | tathety artha: | evam anyasmin dRSTAntadvaye_api yojyam ||  

*Dasgupta - There is within us a principle of pure consciousness, which is also the vital principle jIva-dhAtu, vitality vIrya, and body heat tejas. In the waking state jAgrat the jIva-dhAtu moves through the body, giving rise to knowledge. In deep sleep suSupta the body is not disturbed: jIva-dhAtu is still and potential like the oil in sesame seed taila-saMvid yathA tile. When jIva-dhAtu is very much disturbed, we have dream.-Dasgupta Comm

*m.23 Siva then flashes within itself like a sesame seed which holds its oil within itself. It_is like cold in dew and snow. It_is like oiliness in ghee.

*vlm.23. Life lies latent_in the inner heart, as the liquid oil resides in the sesamum seed; it lies as dormant_in the interior part, as frigidity within the frost, and fluidity in the clarified butter.

*vwv.871/23 (In that state of deep sleep), the jIva (or individualized consciousness) shines only wthin, like the principle of oil in sesamum seed, the principle of oil in sesamum seed, the principle of coldness in ice and the principle of oiliness in clarified butter.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

 

जीव.आकारा कला का.चित् चिति: स्वच्छतया_आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA_Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

.

jIva_AkArA kalA kA.cit citi: svacchatayA_Atmani

dazAm AyAti sauSuptim - comes to the deep Sleep state =

saumyavatAm vicetanAm

.

*m.24 A certain Siva-shaped consciousness gets to the state of deep sleep due to its purity and the vital airs, which are in equilibrium, being inactive.

*vlm.24. The particle of intellect taking the form of life, after being purified from its earthly impurity; mixes with the internal soul, and attains the state of sound sleep, as if lulled to insensibility by the cooling breeze.

*vwv.872/24 A certain conscious part_in the form of the individual soul, on account of its clarity (due to the absence of limiting adjuncts) attains, in itself, to the state of deep sleep which is devoid of sense-consciousness and in which the vital airs are gentle.

*sv.22-24 There is no movement of consciousness in the nerves of the body nor does the life-force activate the senses.

*VA. at some time consciousness in the form of jiva goes within itself by purifying itself (of notions?) to the state of deep sleep, calm and devoid of self-consciousness

*AS: A certain state of mind in the shape of a jIva due to its purity goes into peaceful deep sleep free of any sensations (vicetanA). 

 

ज्ञात्वा वै_चिty उपरते साम्यम् लव-हरन् अपि ।

jJAtvA vai_citi_uparate sAmyam lava-haran api |

जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat-svapna-suSupteSu sambuddha:_turyavAn mRta: ||4|19|25||

.

jJAtvA vai_citi_uparate sAmyam lava-haran.n_api
jAgrat-svapna-suSupteSu sambuddha:_turyavAn_mRta: - .

*TPD. var. jJAtvatvacityuparate ...

*m.25 Knowing this is equivalent to ceasing of thought. Such an enlightened person is known as established in the_aturya', superconscient state, even if he is active in waking, dream and deep sleep states.

*vlm.25. One feeling the impassibility of his mind, and dealing unconcernedly with every one, and reaching to the fourth stage of consciousness, beyond the three states of waking, dreaming and sleeping, is said to be turiya or deadened in life.

*sv.25 However, that consciousness which is awake even in deep sleep and which is also the light that shines in waking and dreaming, is the transcendental consciousness, turiya.

 *VA. truly, having known in non-existence of mind?, being the same

in actions?,

awakened in waking, dream and deep sleep is called turyavan.

*AS: First a typo (in the original too) vaicityuparate - vai cituparate [sic???] Having experienced the withdrawal of the mind (from the world) and practicing equanimity even in the three states--awake, sleeping, deep sleep, if he is enlightened (sambuddhaH), he is known as in the final fourth state (turyavAn smRtaH). This is description of the final liberated state!
 

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव-धातुH सा संवित् तtaz चित्ततया_उदिता ॥४।१९।२६॥

sa* jIva-dhAtu: sA saMvit tata: cittatayA_uditA ||4|19|26||

.

suSupte saumyatAm yAtai: prAnai: samcAlyate yadA sa* jIva-dhAtu: sA saMvit tata:

cittatayA uditA – is arisen thru the Affective process.

*m.26 Attaining equilibrium in the deep sleep state, if a Sivadhatu (primary living substance) is driven by such vital airs, such one and the associated awareness will emerge as mind-stuff or basic mental consciousness.

*vlm.26. When the vital principle comes again to action, after the enjoyment of its sound sleep, either in this or the other world, (i.e. when it is restored to or reborn in life); it takes the name of the living element or the mind or self-consciousness (in the living body).

*vwv.873/26 In deep sleep, when that life-element_is caused to stir by the vital currents which have become gentle, then that consciousness is risen (or manifests itself) with the nature of the mind.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

26 *VA. when in deep sleep calmness become disturbed by vital airs,

coming to move again,

living principle, consciousness, grows as awareness

*AS: I generally agree, except saumyatAm yAtai: prANai: = by the subdued vital airs.
It_is starting to describe how one awakens from deep sleep into the dream sleep.

 

स्व.अन्त:संस्थ-जगj जालम् भाव.अभावै: क्रम-भ्रमै: ।

sva.anta:saMstha-jagat_jAlam bhAva~abhAvai: krama-bhramai: |

पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||

.

sva.anta:saMstha-jagaj-jAlam

set_in Urself the web of worlds

bhAvAbhAvai: krama-bhramai:
pazyati svAntar eva Azu

seeing soon enuf in Urself

sphAram

bIje iva drumam

like a tree in a seed

.

*m.27 And then that 'chitta' sees within itself the web of worlds, in a sequence of existing and non-existent states. It_is like tree being in a seed.

*vlm.27. This principle of life and thought, sees the multitudinous worlds situated with all their vicissitudes within itself, as the large tree and all its parts and productions, are observed to be contained within the seed. (This is the picture of life in its dreaming state).

*vwv.874/27 It quickly perceives, only within itself, the collection of the worlds situated internally, with their becomings and their absence and the delusions of a regular course, as if (perceiving) a large tree with a seed.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

 

जीव-धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva-dhAtu:_yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi_aham supta* iti pazyati_Atmani khe gatim ||4|19|28||

.

jIva-dhAtu:_yadA –

when the Living.Principle

somehow becomes somewhat disturbed by its airs

= tato'smi aham supta iti –

then

*vwv.875/28 When the life-element_is a little agitated by the vital airs, then one perceives (or experiences), "I am asleep"; when it is intensely agitated (by the vital airs), then, one perceives in oneself motion in the sky.

"I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

*m.28 If, in such a state, the living substance is perturbed a little, it experiences the thought 'I am here in a sleep state'? And it sees itself as sky space within itself.

*sv.26-28 When again the seeds of ignorance and delusion expand, there arises the first thought — which is the thought 'I am'.

*jd.28 - jIva-dhAtu:_yadA - when the essential Living.jIva – the term dhAtu is well-known as the > root of a word = vAtai: kiMcit saMkSubhyate bhRzam - somehow becomes somewhat disturbed by its airs = tato'smi aham supta iti - then "I am in dream" = pazyati_Atmani khe gatim - it knows its way in its own space.

*vlm.28. When the element of life is put to slight motion, by the breeze of the vital breath, it becomes conscious of its self-*existence as "I am"; but the motion being accelerated, it finds itself to be flying in the air.

 

यदा_अम्भसा प्लाव्यते 'सौ तदा वाry.आदि-सम्भ्रमम् ।

yadA_ambhasA plAvyate_asau tadA vAri.Adi-sambhramam |

अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||

.

yadA ambhasA plAvyate_asau –

when it is submerged in water = tadA vAryAdi-sambhramam –

then there is the delusion of liquidity = antar eva anubhavati –

it is experienced only within = sva_Amodam kusumam yathA –

like a flower and its own aroma.

*vlm.29. When it is immerged in the water (phlegm) of the body: it gets the feeling of humidity in itself, as a flower perceives its own fragrance.

*vwv.876/29 When that (life-element) is bathed by water (or the liquid-element), then one experiences the delusion of water and the like only internally (during a dream), as a flower (experiencing) its own fragrance.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

*jd.29 - yadA ambhasA plAvyate_asau - when it is submerged in water = tadA vAryAdi-sambhramam - then there is the delusion of liquidity = antar eva anubhavati - it is experienced only within = sva_Amodam kusumam yathA - like a flower and its own aroma.

 

यदा पित्त.आदिना_आक्रान्त:_तदा ग्रीष्म.आदि-सम्भ्रमम् ।

yadA pitta.AdinA_AkrAnta:_tadA grISma.Adi-sambhramam |

अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥

antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||

.

yadA pitta_AdinA AkrAnta: -

when overrun with pitta, the bilious humor,

tadA grISma_Adi-sambhramam –

then there is the delusion of heat, - and similarly for the other Humors = antar eva anubhavati sphAram –

tho interior, it is experienced in extension = bahir iva akhilam –

as if it were entirely outside

.

*vwv.877/30 When (that life-element) is seized by the bile and the like, then, one experiences the delusion of the hot season and the like only internally (in a dream), as if it were outside entirely and abundantly.

*m.30 When these veins and arteries are full of blood, one sees time and space outside of oneself and gets immersed in the outside.

vlm.30. When it is assailed by the internal bile, it has then the feeling of its inward heat, and sees all outward objects with its splenetic humour.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

*jd.30 - yadA pitta_AdinA AkrAnta: - when overrun with pitta, the bilious humor,

tadA grISma_Adi-sambhramam - then there is the delusion of heat, - and similarly for the other Humors = antar eva anubhavati sphAram - though interior, it is experienced in extension = bahir iva akhilam - as if it were entirely outside.

 

रक्त.आपूर्ण:_रक्त-वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa:_rakta-varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥

pazyati_anubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||

.

rakta_ApUrNa: blood-full rakta-varNAn dezAn kAlAn blood-color places and times

bahir yathA as outside pazyati it sees anubhava_AtmatvAt through the nature of its self-experience tatra eva ca nimajjati there is is quite immersed

.

*vwv.878/31 One perceives places red in color and periods of time with a red outward appearance (when the life-element) is filled with blood, as (one perceives it) outside. He also merges there itself on account of its experiential nature.

*moT. yadA raktApUrNa:_raktapUrita: | syAt | tadA bahi: raktavarNAn dezakAlAn pazyati | na kevalam pazyati | tatraiva ca nimajjati ||4|19| ... dezakAlAn ...

*vlm.4.19.31. When it is full of blood, it perceives a fiery redness in itself, like that of a rubicund rock, or as the crimson red of the setting sun in the sky.

 

सेवते वासना याम् ताम् सः_अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa:_anta: pazyati nidrita: |

पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥

pavana-kSobhita:_randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

.

whatever vAsanA may be

concerned, that is just what one knows.

the agitated airs appear

to be, become as-if outside,

through orifices like the eyes.

sevate vAsanA yAm tAm

whatever a vAsanA is associated.with

sa:_anta: pazyati

that within sees/knows

nidrita: pavana-kSobhita:

sleeping pavana Air-shaken

yathA bahir

as outside

randhra-i: aKsa* Adibhi:

w/ orifices like the eyes &c

*m.4.19.32 Without being seized by the sense organs, if the Sivadhatu gets ruffled within the body, then the awareness that is experienced is called a dream (state).

*vlm.4.19.32. Whatever one desires to have, he sees the same in himself in his sleep; and this is by the force of his inward wind acting upon his mind, as upon his outward organs.

*vwv.879/32 Whatever desire one pursues, he perceives that asleep internally, agitated by the vital airs, as (one perceives) externally by the openings of the organs of sense.

*sv.29-32 Then, one perceives thought-forms within the mind in dreams.

 

अन्.आक्रान्त.इन्द्रिय.छिद्रो यत: क्षुब्ध:_अन्तर् एव स: ।

an.AkrAnta~indriya.chidra:_yata: kSubdho'ntar eva sa: |

संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||

.

anAkrAnta-indriya-chidra: - unoccupied sense-windows =

yata: - whence =

kSubdho'ntar eva sa: - disturbed within only he is =

w/ saMvit.Awareness =

anubhavati Azu - quickly becomes =

sa: svapne iti kathyate – he is said to be in "Sleep".

*vlm.33. When the organs are not besieged by external objects, which disturb the inward senses of the mind; it_indulges itself in the reflexion of many things, which is called its dreaming state.

*vwv.880/33 That person whose openings of the senses are not taken possession of, since he is agitated only within, quickly experiences (his objects of desire) through this (mental) consciousness. That is described as a dream.

*sv.33 At this time the external sense-organs do not function, but the inner senses function and there is perception within oneself. This is the dream state.

##chid - #chidra -n.- (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening, {vagina} •‑• #nizchidra ‑ nir-chidra - having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046

##svap - #svapna: - A dream, dreaming • स्वप्नेन्द्रजाल‑ svapna-indrajAla-sadRza: ‑सदृशः खलु khalu jIva.loka: जीवलोकः ŚAnti.2.2 • स्वप्नो_ नु svapna:_nu bhAyA nu भाया नु mati-bhramo nu मतिभ्रमो नु Ś.6.1 • VR.1.6. • Sloth, indolence, sleepiness • Ms.9.13 • 12.33. • The state of ignorance (?) • भावाद्वैतं bhAva~advaitam kriyA-advaitam क्रियाद्वैतं तथात्मनः tathA_Atmana: । vartayan वर्तयन् svAnubhUtyA_iha स्वानुभूत्येह त्रीन् strIn svapnAn स्वप्नान् धुनुते dhRnute muni: मुनिः ॥४।१९। bhAg.7.15.62. •• yathA ekasyAM su-nidrAyAM - as in the one deep nidrA.Sleep - suSupta-svapnakau sthitau - both dreamless Sleep and Dream are situate - tathA ete sarga-samhAra=bhAsau - so the projections of creation and destruction - brahmaNi samsthite - are inherent_in the brahmAn. y7186.084 • Comp. - sv. *antikam -अन्तिकम् consciousness in dream. • sv. avasthA -अवस्था a state of dreaming. • sv.-tandritA -तन्द्रिता languor produced by drowsiness. • sv.-doSa: -दोषः involuntary seminal discharge ["wet dream", others are voluntary but unplanned]. • sv.-sRSTi: -सृष्टिः f. the creation of dreams or illusions in sleep.•• sleep, sleeping • suSuptam – Sleep as a dream - svapna-vad - bhAti – appears = bhAti – appears brahmA likewise – brahmaIva – as his creation sarga-vat y3012.002 • (svapnam >dRz, "to see a vision, dream") - a-draSTRkam ca_anubhavam anidram svapna-darzanam y4001.003, "in svapna (the dream state) the mental body perceives the mental creations in their manifold forms and names "- ramaNa. #atisvapna: - excessive sleep • -n.- excessive tendency to dreaming • sv.-darzanam - what is perceived in dream • #adraSTRkam ca anubhavam anidram svapna-darzanam, y4001.003 • dream-vision, vision in a dream. - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 -

#bhU - #bhAva - samsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva: syAc cinmAtram turyam ucyate y3067.025 –

 

सम्.आक्रान्त.इन्द्रिय.छिdro यः क्षुब्ध:_वायुना यदा ।

sam.AkrAnta-indriya-chidra:_ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रद् इति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥

paripazyati tat_jAgrat_iti_Ahu:_muni-sattamA: ||4|19|34||

.

samAkrAnta-indriya-chidra:_ya: … what occupying a sense-organ =

kSubdha: vAyunA yadA – is disturbed by an Air = paripazyati – perceives =

tajjAgrad ity Ahur muni-sattamA: - that is called "Waking" by the best of munis

.

*m.34 O Rāma, I have now clarified to you about all the states. We, who are intelligent, should not give credence to the unreal world. If given, such thoughts we shall be open to the guilt of entertaining deadly and false feelings.

*vlm.34. But when the organs are besieged by outward objects, and the mind is moved by flatulence (vAyu), to their sight and perception, it is called the state of waking.

*sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

 

इति विदितवता त्वया_अधुना_अन्त:

iti viditavatA tvayA_adhunA_anta:
प्रथित.महामतिना_इह सत्यता.आख्या ।

prathita-mahAmatinA_iha satyatA.AkhyA |
अ.सति जगति न_एव भावनीया

a.sati jagati na_eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||

.

iti viditavatA tvayA

so thru your knowing this much = adhunA –

from now on / within - anta: = prathita-mahAmatinA –

with intent great Mind = iha satyatA.AkhyA –

here it is satya.tA –

the state of being.So, reality = a.sati jagati –

in the unreal world = na_eva bhAvanIyA –

not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA –

one who is death-destruction-Doomsday-evil-feeling.

*vlm.35. Now O great-minded Ráma! you have learnt the inward process of your mind; but there is no reality in them nor in this existent world, which is subject to the evils of death, desire and destruction.

*sv.34-35 When the life-force again activates the sense-organs, once again there is wakefulness.

*VA. this is being told for your understanding, o great-minded, here is no more truth in words.

in non-existing world not even conceived notions of death, destruction, end, mistake or existence.

*AS: You, having known all this and thus having a great understanding firmly established in your mind, should never ever in your mind hold the declaration of truth about the world which leads to the faulty notions of death (mRti spiritual demise) bodily harm (hati worldly harm) destruction (saMhRti harm due to natural or out worldly causes).

#prath - #prathita‑ - spread, extended, increased • divulged, displayed, published, known, celebrated • cast, thrown • intent upon, engaged in. - y2016.014

#hR - #hRti - #saMhRti ‑f.- Doomsday *pur. • conclusion, end *KSS.

* iti viditavatA tvayA - so thru your knowing this much = adhunA – from now on / within - anta: = prathita-mahAmatinA - with intent great Mind = iha satyatA.AkhyA – here it is satya.tA – the state of being.So, reality = a.sati jagati – in the unreal world = na_eva bhAvanIyA – not ever should she be = mRti-hati-saMhRti-doSa-bhAvanI yA – one who is death-destruction-Doomsday-evil-feeling.

 

 

.

oॐm

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4020 MIND AND BODY 1.NV22 .z9

https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

+++

 

FM.4.19 STATES OF CONSCIOUSNESS—THE THREE & THE FOURTH 1.NV21

सर्ग ४.१९

sarga 4.19

वसिष्ठ उवाच ।

vasiSTha uvAca |

जीव-बीजम् परम् ब्रह्म सर्वत्र खम् इव स्थितम् ।

jIva-bIjam param brahma sarvatra kham iva sthitam |

तेन जीव~उदर-जगत्य् अपि जीvo 'स्ति_अन्-एकधा ॥४।१९।०१॥

tena jIva~udara-jagati_api jIvo'sti_an-ekadhA ||4|19|01||

चित्.घन-एक.घन_आत्मत्वात् जीव.अन्तर्-जीव=जातयः ।

cit.ghana-eka.ghana_AtmatvAt_jIva.antar-jIva=jAtaya: |

कदली-दलवत् सन्ति कीटा इव धर~उदरे ॥४।१९।०२॥

kadalI-dalavat santi kITA* iva dhara~udare ||4|19|02||

यः यः नाम यथा ग्रीष्मे कल्क-स्वेदात् भवेत् कृमि: ।

ya:_ya:_nAma yathA grISme kalka-svedAt bhavet kRmi: |

यत् यत् दृश्यम् शुद्ध-चित्.खम् तत् जीव: भवति स्वत: ॥४।१९।०३॥

yat yat dRzyam zuddha-cit.kham tat_jIva: bhavati svata: ||4|19|03||

यथा यथा यतन्ते ते जीवका: स्व.आत्म-सिद्धये ।

yathA yathA yatante te jIvakA: sva.Atma-siddhaye |

तथा तथा भवन्ति_आशु विचित्र~उपासन-क्रमै: ॥४।१९।४॥

tathA tathA bhavanti_Azu vicitra~upAsana-kramai: ||4|19|4||

देवान् देव-यज: यान्ति यक्षा यक्षान् व्रजन्ति हि ।

devAn deva-yaja:_yAnti yakSA* yakSAn vrajanti hi |

ब्रह्म ब्रह्म-यज: यान्ति यत् अ.तुच्छम् तत् आश्रयेत् ॥४।१९।०५॥

brahma brahma-yaja:_yAnti yat a.tuccham tat Azrayet ||4|19|05||

स मुक्त:_भृगु-पुत्र:_अपि हि निर्मलत्वात् स्वसंविद: ।

sa* mukta: bhRgu-putra:_api hi nirmalatvAt svasaMvida: |

बद्ध: प्रथम-दृष्टेन दृश्येन_आशु स्वभावत: ॥४।१९।०६॥

baddha: prathama-dRSTena dRzyena_Azu svabhAvata: ||4|19|06||

भुवि जाता परिम्लाना बाला यत् प्रथमम् पुर: ।

bhuvi jAtA parimlAnA bAlA yat prathamam pura: |

संवित् प्राप्नोति तत्_रूपा भवत्य् अन्या न काचन ॥४।१९।०७॥

saMvit prApnoti tat rUpA bhavati_anyA na kAcana ||4|19|07||

राम उवाच ।

जाग्रत्.स्वप्न-दशा=भेदम् भगवन् वक्तुम् अर्हसि ।

jAgrat.svapna-dazA=bhedam bhagavan vaktum arhasi |

कथम् च जाग्रj जाग्रत् स्यात् स्वप्न:_जाग्रत्-भ्रम: कथम् ॥४।१९।८॥

katham ca jAgrat_jAgrat syAt svapna:_jAgrat-bhrama: katham ||4|19|8||

वसिष्ठ* उवाच ।

स्थिर-प्रत्यय.युक्तम् यत् तj जाग्रद् इति कथ्यते ।

sthira-pratyaya-yuktam yat tat_jAgrat_iti kathyate |

अस्थिर-प्रत्ययम् यत् स्यात् तत् स्वप्न: सम्.उदाहृत: ॥४।१९।९॥

asthira-pratyayam yat syAt tat svapna: sam.udAhRta: ||4|19|9||

जाग्रत्त्वे क्षण-दृष्ट: स्यात् स्वप्न: काल.अन्तरे स्थित: ।

jAgrattve kSaNa-dRSTa: syAt svapna: kAla~antare sthita: |

तj जाग्रत्.स्वप्नताम् एति स्वप्न:_जाग्रत्त्वम् ऋच्छति ॥४।१९।१०॥

tat_jAgrat.svapnatAm eti svapna:_jAgrattvam Rcchati ||4|19|10||

जग्रत्-स्वप्न-दशाभेद:_न स्थिर.अस्थिरते विना ।

jagrat-svapna-dazAbheda:_na sthira~asthirate vinA |

सम: सदा_एव सर्वत्र समस्त:_अनुभvo 'नयो: ॥४।१९।११॥

sama: sadA_eva sarvatra samasto'nubhavo'nayo: ||4|19|11||

स्वप्न:_अपि स्वप्न-समये स्थैर्याj जाग्रत्त्वम् ऋच्छति ।

svapna:_api svapna-samaye sthairyAt_jAgrattvam Rcchati |

अ-स्थैर्याj जाग्रत् एव_आस्ते स्वप्न: तादृश-बोधत: ॥४।१९।१२॥

a-sthairyAt_jAgrat eva_Aste svapna:_tAdRza-bodhata: ||4|19|12||

स्वप्न:_अपि जाग्रत्.बुद्धि-अंश: जाग्रत्त्वम् अनुगच्छति ।

svapna:_api jAgrat.buddhi-aMza:_jAgrattvam anugacchati |

स्वप्नता स्वप्न-बुद्ध्या तु यथा-संवेदनम् स्थितम् ॥४।१९।१३॥

svapnatA svapna-buddhyA tu yathA-saMvedanam sthitam ||4|19|13||

यत् तु यावत् स्थिरम् बुद्धम् तत् तावत्_जग्रत् उच्यते ।

yat tu yAvat sthiram buddham tat tAvat_jagrat ucyate |

क्षण-भङ्गात् तु तत् स्वप्न: यथा भवति तत् शृणु ॥४।१९।१४॥

kSaNa-bhaGgAt tu tat svapna:_yathA bhavati tat zRNu ||4|19|14||

जीव-धातुH शरीरे_अन्तर् विद्यते येन जीव्यते ।

jIva-dhAtu: zarIre_antar vidyate yena jIvyate |

तेज: वीर्यम् जीव-धातुH इति.आदि.अभिधम् अङ्ग यत् ॥४।१९।१५॥

teja: vIryam jIva-dhAtu: iti.Adi~abhidham aGga yat ||4|19|15||

व्यवहारी यदा काyo मनसा कर्मणा गिरा ।

vyavahArI yadA kAya:_manasA karmaNA girA |

भवेत् तदा मरुत्.नुन्न: जीव-धातुH प्रसर्पति ॥४।१९।१६॥

bhavet tadA marut.nunna:_jIva-dhAtu: prasarpati ||4|19|16||

तस्मिन् प्रसर्पत्य् अङ्गेषु सर्वा संवित्_उदेति हि ।

tasmin prasarpati_aGgeSu sarvA saMvit_udeti hi |

दृष्तत्वात् प्रैति चित्त.आख्याम् अन्तर्लीन-जगत्-भ्रमम् ॥४।१९।१७॥

dRStatvAt praiti citta.AkhyAm antarlIna-jagat-bhramam ||4|19|17||

ईक्षण.आदिषु रन्ध्रेषु प्रसरन्ती बहिrमयम् ।

IkSaNa.AdiSu randhreSu prasarantI bahi:mayam |

नाना.आकार.विकार.आढ्यम् रूपम् आत्मनि पश्यति ॥४।१९।१८॥

nAnA.AkAra.vikAra~ADhyam rUpam Atmani pazyati ||4|19|18||

तत्-स्थिरत्वात् तया_एव_अथ जाग्रद् इत्य् अवगम्यते ।

tat-sthiratvAt tayA_eva_atha jAgrat_iti_avagamyate |

जाग्रत्-क्रम इति प्रोक्त: सुषुप्त.आदि-क्रमम् शृणु ॥४।१९।१९॥

jAgrat-krama* iti prokta: suSupta.Adi-kramam zRNu ||4|19|19||

मनसा कर्मणा वाचा यदा क्षुभ्यति नो वपु: ।

manasA karmaNA vAcA yadA kSubhyati no vapu: |

शान्त.आत्मा तिष्ठति स्वस्थ: जीव.धातुH तदा तु_असौ ॥४।१९।२०॥

zAnta~AtmA tiSThati svastha:_jIva.dhAtu: tadA tu_asau ||4|19|20||

समताम् आगतै:_वातै: क्षोभ्यते न हृत्-अम्बरे ।

samatAm Agatai:_vAtai: kSobhyate na hRt-ambare |

निर्वात.सदने दीप: यथा_आलोक~एक-कारक: ॥४।१९।२१॥

nirvAta-sadane dIpa:_yathA_Aloka~eka-kAraka: ||4|19|21||

तत: सरति न_अङ्गेषु संवित् क्षुभ्यति तेन न.उ ।

tata: sarati na_aGgeSu saMvit kSubhyati tena na.u |

न च_ईक्षण.आदीny आयाति रन्ध्राणि_आयाति नो* बहि: ॥४।१९।२२॥

na ca_IkSaNa.AdIni_AyAti randhrANi_AyAti no* bahi: ||4|19|22||

जीvo 'न्तर् एव स्फुरति तैल-संवित् यथा तीले ।

jIvo'ntar eva sphurati taila-saMvit yathA tIle |

शीत.संवित् हिम इव स्नेह-संवित् यथा घृते ॥४।१९।२३॥

zIta-saMvit hima* iva sneha-saMvit yathA ghRte ||4|19|23||

जीव.आकारा कला का.चित् चिति: स्वच्छतया_आत्मनि ।

jIva.AkArA kalA kA.cit citi: svacchatayA_Atmani |

दशाम् आयाति सौषुप्तिम् सौम्यवताम् विचेतनाम् ॥४।१९।२४॥

dazAm AyAti sauSuptim saumyavatAm vicetanAm ||4|19|24||

ज्ञात्वा वै_चिty उपरते साम्यम् लव-हरन् अपि ।

jJAtvA vai_citi_uparate sAmyam lava-haran api |

जाग्रत्-स्वप्न-सुषुप्तेषु सम्बुद्ध: तुर्यवान् मृत: ॥४।१९।२५॥

jAgrat-svapna-suSupteSu sambuddha:_turyavAn mRta: ||4|19|25||

सुषुप्ते सौम्यताम् यातै: प्रानै: संचाल्यते यदा ।

suSupte saumyatAm yAtai: prAnai: saMcAlyate yadA |

स जीव-धातुH सा संवित् तtaz चित्ततया_उदिता ॥४।१९।२६॥

sa* jIva-dhAtu: sA saMvit tata: cittatayA_uditA ||4|19|26||

स्व.अन्त:संस्थ-जगj जालम् भाव.अभावै: क्रम-भ्रमै: ।

sva.anta:saMstha-jagat_jAlam bhAva~abhAvai: krama-bhramai: |

पश्यति स्वान्तर् एव_आशु स्फारम् बीज इव द्रुमम् ॥४।१९।२७॥

pazyati svAntar eva_Azu sphAram bIja* iva drumam ||4|19|27||

जीव-धातुr यदा वातै: किंचित् संक्षुभ्यते भृशम् ।

jIva-dhAtu:_yadA vAtai: kiMcit saMkSubhyate bhRzam |

तत: अsmy अहम् सुप्त इति पश्यति_आत्मनि खे गतिम् ॥४।१९।२८॥

tato'smi_aham supta* iti pazyati_Atmani khe gatim ||4|19|28||

यदा_अम्भसा प्लाव्यते 'सौ तदा वाry.आदि-सम्भ्रमम् ।

yadA_ambhasA plAvyate_asau tadA vAri.Adi-sambhramam |

अन्तर् एव_अनुभवति स्व.आमोदम् कुसुमम् यथा ॥४।१९।२९॥

antar eva_anubhavati sva.Amodam kusumam yathA ||4|19|29||

यदा पित्त.आदिना_आक्रान्त:_तदा ग्रीष्म.आदि-सम्भ्रमम् ।

yadA pitta.AdinA_AkrAnta:_tadA grISma.Adi-sambhramam |

अन्तर् एव_अनुभवति स्फारम् बहिर् इव_अखिलम् ॥४।१९।३०॥

antar eva_anubhavati sphAram bahir iva_akhilam ||4|19|30||

रक्त.आपूर्ण:_रक्त-वर्णान् देशान् कालान् बहि: यथा ।

rakta.ApUrNa:_rakta-varNAn dezAn kAlAn bahi: yathA |

पश्यत्य् अनुभव.आत्मत्वात् तत्र_एव च निमज्जति ॥४।१९।३१॥

pazyati_anubhava~AtmatvAt tatra_eva ca nimajjati ||4|19|31||

सेवते वासना याम् ताम् सः_अन्तः पश्यति निद्रित: ।

sevate vAsanA yAm tAm sa:_anta: pazyati nidrita: |

पवन-क्षोभित: रन्ध्रैर् बहिर् अक्ष.आदिभिर्_यथा ॥४।१९।३२॥

pavana-kSobhita:_randhrai: bahir akSa.Adibhi: yathA ||4|19|32||

अन्.आक्रान्त.इन्द्रिय.छिद्रो यत: क्षुब्ध:_अन्तर् एव स: ।

an.AkrAnta~indriya.chidra:_yata: kSubdho'ntar eva sa: |

संविदा_अनुभवति_आशु स स्वप्न इति कथ्यते ॥४।१९।३३॥

saMvidA_anubhavati_Azu sa* svapna* iti kathyate ||4|19|33||

सम्.आक्रान्त.इन्द्रिय.छिdro यः क्षुब्ध:_वायुना यदा ।

sam.AkrAnta-indriya-chidra:_ya: kSubdha: vAyunA yadA |

परिपश्यति तj जाग्रद् इति_आहु:_मुनि-सत्तमा: ॥४।१९।३४॥

paripazyati tat_jAgrat_iti_Ahu:_muni-sattamA: ||4|19|34||

इति विदितवता त्वया_अधुना_अन्त:

iti viditavatA tvayA_adhunA_anta:
प्रथित.महामतिना_इह सत्यता.आख्या ।

prathita-mahAmatinA_iha satyatA.AkhyA |
अ.सति जगति न_एव भावनीया

a.sati jagati na_eva bhAvanIyA
मृति.हति.संहृति.दोष.भावनी या ॥४।१९।३५॥

mRti-hati-saMhRti-doSa-bhAvanI yA ||4|19|35||

॥

 

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  

On Fri, Apr 9, 2021 at 11:34 AM Jiva Das <das....@gmail.com> wrote:

 

FM4018 SEER AND SEEN 1.NV19.20 .z70

https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

 

FM.4.18 SEER AND SEEN

सर्ग ४.१८  

sarga 4.18

 

oॐm

 

 

 

FM.4.18

 

SEER AND SEEN

 

VASISHTHA said—

 

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti.khaNDeSu bhUta.bIja.kalAtmana: |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra.pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

.

sarva.saMsRti.khaNDeSu . in all samsAric parts =

bhUta.bIja.kala_Atmana: . of the self that is seed of the bits of being =

tanmAtra.pratibhAsasya . of that.measured projections =

pratibhAsena bhinnatA . by projective illusion/delusion as division. – Mo has pratibhAse na.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O rAma, is but an appearance of diversity.

*vlm.1.Vasishtha continued:..The living souls (Jivátman), residing in the seeds of material bodies (bhuta.víja) in all parts of the world, differ from one another; and their according to the difference in their knowledge of themselves, (tanmátra), or self identity with the Atomy.

*m.1. O Rāma, the multitude of world movements and world cycles contain within them seeds of all beings who are composed of the five subtle elements. And because of these subtle elements each one looks different.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O rAma, is but an appearance of diversity.

*moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha — ... bIja.rUpa.kalAtmana: / ... pratibhAse na bhinnatA //Mo_4,18.1// bIjarUpA bIja.svarUpA | yA kalA | tad.Atmanastats.varUpasya | sthUla.bhUta.bIja.rUpasyeti yAvat | tanmAtra.pratibhAsasya paJca.tanmAtrAkArasya pratibhAsasya | sarva.saMsRt.iSaNDeSu samasteSu sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA nAsti | mRda iva ghaTAdiSu sphuraNe | atas tanmAtra.yuktyA cittasya.anya.melanam yuktam eveti bhAva: | tanmAtrANi ca sthUla.bhUta.bIja.bhUtAni saMskAra.mAtra.zarIrANi AkAza_Adibhyo buddhyA pRthak.kRtAni paJca zabda_AdIni jJeyAni ||4|18|

#bhA . #pratibhA . Delusion (accepted as reality) or Illusion (mAyA) • opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' • (mirrored) reflection . in FM, a thought, idea, imagination . the Snake is pratibhA (tho in the absolute sense, so is the Rope).

 

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti.pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva.jAtasya suSuptatvAt anantaram ||4|18|2||

.

pra.vRtti: vA . whether external or internal . ni.vRtti: vA =

tanmAtra.*AvRtti.pUrvakam – mo. *Apatti

sarvasya jIva.jAtasya . of all born to life =

suSuptatvAt anantaram . from the state of unbroken sleep.

*m.2 Whether it is worldly action or supercosmic action, all are repetitive. This is due to the deep sleep nature of all classes of beings afterwards.

*vlm.2 As long as there is no volition nor nolition, connected with the identity of the living soul; so long it reposes in a state of rest, not unlike that of sound sleep (susupti).

*sv.2.3.4 Evolution or involution has the one infinite consciousness as its source and as its goal. During evolution, there seems to be an apparent diversity in the one infinite consciousness, in accordance with the notions that appear in that_consciousness.

*moT.2. .. tanmAtrApattipUrvakam / ... //Mo_4,18.2 // sarvasya jIva.jAtasya jIva.samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt | pravRtti: vA anya.sargai: saha melanam vA | nivRttir vA sargebhya: nivRtti.rUpam brahmaNi melanam vA | tanmAtrApatti.pUrvakam tanmAtra.yoga.pUrvakam eva | bhavati | suSuptau sargANAm bIjatvenAvasthAnAt nivRtty.asambhava: sargANAm prAkaTyenAnavasthAnAt pravRtty.asambhava iti suSuptatvAd anantaram ity uktam | anantaram iti kathanena ca suSupte:_ atrAvazyambhAva: sUcita: | brahma.sargayo: setutvena sthitAyA: suSupte:_ avazyambhAvasya suspaSTatvAt | atra ca pravRtti: jIvanmuktAnAm nivRtti: videha.muktAnAm iti viSaya.vibhAgo draSTavya: | itareSAm pravRttis tu ajJAna.mUlatvena neha vaktum yuktA ||

 

प्रवृत्ति.भाजः_ये जीवाः ते तन्.मात्र.प्रदर्शिनः ।

pravRtti.bhAja:_ye jIvAs te tat.mAtra.pradarzina: |

तन्.मात्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

tat.mAtra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

.

pravRtti.bhAja:_ye . those who are engaged in activity =

jIvAs te . they are Living.jIvas =

tanmAtra.pradarzina: . perceiving the elements of That =

tanmAtra.ekatayA sargAn

mitha:

pazyanti . they see as =

kalpitAn .

#pravRtti

#tat #tanmAtra – tan.mAtra, That.measure. It is commonly translated as "element", but has other applications than pRthvy.Adi, the Earth Group. What is a tan.maya That.construct manifests as tan.mAtra, a That.measure, a portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra Egoity, or manas Mind; it may be anything at all.

#pradarzin

vlm.3. But living souls addicted to their wishes, view their identity with the same; and find themselves born in their desired shapes here below.

*m.3. Those Sivas who are in worldly action manifest their subtle.elemental natives. Because of unity (and similarity) of their subtle.elemental constitution, they can see each others' creations, which are individually conceived.

*VA. Visible division of beings is a mere appearance, they mutually see each other according to notions of multitude (appearing) in this same one (consciousness)
 *AS. The life.forms who follow their own tendencies (pravRttibhAja:) are only enlightened by "it"_Brahman (tanmAtrapradarzina:) and because it is only one, they relate to each other's mental formulations.

*moT. prakRta.tvAt pravRttestanmAtrApatti.pUrvakatvam pRthak kathayati ... ye jIvAs te tanmAtra.padam gatA: / ... //Mo_4,18.3 // ye jIvA: jIvanmukta.svabhAvA: jIvA: | pravRtti.bhAja: sattva.zeSatayA pravRtti.yuktA: bhavanti | te tanmAtra.ekatayA tanmAtra.yuktyA | kalpitAn paramArthatayA kalpita.svarUpAn | sargAn | mitha: anya:_anyam | pazyanti | jIvan.muktAnAm manAMsy anya:_anyam milanti ity atra paramam rahasyam ||4|18|MoT_4,18.3 ||

ABComm. pravRttim bhajante ||4|18|

कॢप् #kLp . #kalpita . made, artificial • invented, [pretended] • performed • assumed, supposed • inferred • ranked mbh.&c • caparisoned (as an elephant). . #parikalpita . settled, decided • fixed upon, chosen, wished for, expected, made, created, imagined, invented, contrived, arranged, distributed, divided (with khaNDa.za . cut or broken in pieces). .

 

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtra.aikya.praNAlena citrA: sarga.jala.AzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च_अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca_abhita: ||4|18|4||

.

tanmAtra.aikya.praNAlena . by means of the Tanmâtra.unity/identity=channel = citrA: sarga.jala_AzayA: . various creation.water.places = parasparam sammilanti . one after another come together = ghanatAm yAnti ca abhita: . come to merge into thickness.

*m.4. Because of the extraordinary succession of subtle.elemental formations, the lakes, called worlds, mix greatly and achieve a sense of solidity.

*vlm.4. The tanmâtras of the living soul and its proclivities, run in one channel to the reservoir of life, and are thickened into one living being by their mutual coalition.

*VA. tanmAtra here is subtle notion? tanmAtra.eka notion of one (consciousness)?
Various notions of one consciousness create various oceans of creations. Notions meeing each other, become material.
*AS. I think sargajalAzaya is an analogy here. The living beings are compared to different bodies of water which come together as one.

*moT. … || //Mo_4,18.4 //tan.mAtrANAm paJca.tanmAtrANAm | yad aikyam | tad eva praNAla: jala.pravAha.mArga: | tena | ghanatAm ghanI.bhAvam || MoT_4,18.4 ||

*jd.4 . tanmAtrAikya.praNAlena . by means of the Tanmâtronity/identity=channel = citrA: sarga.jala_AzayA: . various creation.water.places = parasparam sammilanti . one after another come together = ghanatAm yAnti ca abhita: . come to merge into thickness.

 

के.चित् पृथक्.स्थिति.गताः पृथg एव लयम् गताः ।

ke.cit pRthak.sthiti.gatA: pRthak_eva layam gatA: |

के.चित् मिथः सम्मिलिता जगd.गुञ्जा स्थित.अक्षता ॥४।१८।५॥

ke.cit mitha: sammilitA jagat.guJjA sthita.akSatA ||4|18|5||

.

ke.cit some have come to a separate state pRthak.sthiti.gatA:

some too to a separate end pRthag_eva layam gatA:

ke.cin_mitha: sammilitA some closing their eyes

jagad.guJjA – world.humming/berryBush — This bustling bush of berries, the world —

sthitAkSatA – state.unshattered —

somewhere, somewhen, going apart

and being apart, gone,

as to the final Doomsday gone,

there is this world, in a humming berrybush

somewhen, somewhere — mitha: saMmilitA – falsely eye.shutting — in folly closing the eyes — sthitAkSatA – state.unshattered —

*m.5. Some exist separately (individually) and so they dissolve separately. Some mix together and do not decline. These worlds are like_agurivenda' fruits (seeds).

*vlm.5. Some of them are situated apart from one another, and are dissolved also separately; and some are joined together, and are born as two gunja fruits growing together.

*sv.5.6.7.8 Some of these notions intermingle, thus producing infinite variety in this diversity. Some do not thus intermingle.

*VA. some (notions?) stay apart, some dissolve, some mix with each over,

worlds being like gunja seeds in a fruit? What does comparison with gunja mean?
*AS: Not "notions" but different life forms. Notice the masc. plural ke.cit. Some stay put apart from each other, some vanish alone, some stay together but separately like whole gunja seeds (in a heap).

*Mo. … || nanu sarve sargaughAstanmAtraikyapraNAlena milanty atha vA katipaye evety | atrAha — ke.cit pRthak sthitim itA: … /… sammilitA jagatSaNDA: sthitA: kRtA: //Mo_4,18.5 //ke.cid azuddha.mataya: | uttarArdhe ke.cit zuddhamataya: | kRtA: kalpitA: | na tu sahajA: || MoT_4,18.5 ||

 

 

http://sushmajee.com/reldictionary/dictionary/page.R/GunjaSeed.jpg

 

 

जगत्_गुञ्जा.सहस्राणि यत्र_असंख्याny अsAv अणौ ।

jagat guJja asahasrANi yatra asaMkhyAni_aNau_aNau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a.paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

.

there are thousands of berry.bush worlds here

:

countless atoms

arising one.by.one within That, the garden called brahman

.

jagat guJja asahasrANi yatra asaMkhyAni_aNau_aNau | a.paraspara.lagnAni kAnanam brahma nAma tat

.

*m.6. In everyone of the infinite number of atoms, there are infinite number of world.gurivendas which do not mix with each other. The forest of such of these is called Brahman.

*AS. Gunja seeds ... are little round dark red seeds which can be threaded into garlands. A more familiar analogy might be pebbles they can be piled in a heap, but are still separate as an individual pebble.

 

मिथः सम्मिलनेन_एता घनताम् सम्.उपागताः ।

mitha: sam.milanena_etA* ghanatAm sam.upAgatA: |

यdयद् यत्र यथारूढम् तत्.तत् पश्यति न_इतरत् ॥४।१८।७॥

yat.yat yatra yathArUDham tat.tat pazyati netarat ||4|18|7||

.

mitha: sammilanena etA: .

these coming falsely/seemingly together =

ghanatAm samupAgatA: .

gathering into solidity = yad.yad yatra yathA ArUDham –

whatever where and how arisen = tat.tat pazyati netarat –

thatever is seen, not otherwise.

.

mitha: sammilanena etA: . these coming falsely/seemingly together = ghanatAm samupAgatA: . gathering into solidity = yad.yad yatra yathA ArUDham . whatever where and how arisen = tat.tat pazyati netarat . thatever is seen, not otherwise.

.

*mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA rUDham ... //Mo_4,18.7 // ghanatAm ghanI.bhAvam | gata: sarga: | mitha: sa melanam naiti na gacchati | yata: sa: sarga: | lakSaNayA tatrastha: pramAtA | yat yat yatra rUDham paricitam | tat tat tatra pazyati | na itarat | atra pramAtur azuddhamatitvam hetutvena bahuza: uktam || MoT_4,18.7 ||

*m.7. When these world.unions are formed, they get into a majestic grand solidity. In whatever one establishes, he sees only that and nothing else..

*vlm.7. These being joined also with one another, became dense and thick; and remain in the same place, where it has grown.

*sv.5.6.7.8 Some of these notions intermingle, thus producing infinite variety in this diversity. Some do not thus intermingle. But, in fact, all these notions appear in every atom of existence and these atoms exist independent of one another. The totality is known as the absolute Brahman. Each individual sees only those objects which are rooted in his own mind. When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes. It is this psychological connection that_creates the conviction in the reality of birth and death, and in the reality of the body. When this conviction is given up, there is the cessation of embodiment.

* mitha: sammilanena etA: . these coming falsely/seemingly together = ghanatAm samupAgatA: . gathering into solidity = yad.yad yatra yathA ArUDham . whatever where and how arisen = tat.tat pazyati netarat . thatever is seen, not otherwise.

 

वर्तमानम् मnoराज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृttir मनso ज्ञेया तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva.paramparA ||4|18|8||

.

vartamAnam manorAjyam naiSphalyam samupAgatA sA kRtti: manasa: jJeyA

tasya jIva.paramparA . the succession of Living.jIvas

.

*m.8. When it is not possible to know the existence of another's mental creation, the existence of several Sivas arises.

*vlm.8. The different states of the mind, ensuing upon the absence of its present objects under its province, brings on a chance in its constitution, which is called its regeneration (in a new life). (Thus the change of the mind under the change of circumstances, is reckoned its transformation to a different being).

*sv. When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes. It is this psychological connection that_creates the conviction in the reality of birth and death, and in the reality of the body. When this conviction is given up, there is the cessation of embodiment.

कृत् #kRt . #kRtti .f.. skin, hide • a garment made of skin • the hide or skin on which the religious student sits or sleeps, &c. (usually the skin of an antelope) • the birch tree, or its bark (used for writing upon, [by "Indians" east and west!], for making hookah pipes, &c.) • (= <kRttikA>) one of the lunar mansions (the Pleiads) • a house. . y2010.028

छिद् #chid . #vicchid . #vicchitti .f.. cutting asunder or off • breaking off • prevention • interruption • cessation TBr. &c. &c. • wanting • lack of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style SAh. Kuval. • irregularity or carelessness in dress and decoration VAs. Dazar.

*AB. ... sA_eva kRttir vicchittir mano.bheda.hetur jJeyA ... ||

 

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha.bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभाvasतु विस्मृतिः ॥४।१८।९॥

deha.sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

.

parasparam sammilatAm

sargANAm . of the creations =

rUDha.bhAvinAm deha.sattA bhRzam ruDhA

deha.AbhA.vastu / deha.AbhA.avastu / deha.abhAvas_tu

vismRti:

.

*m.9 When there is a feeling of certainty in the creations, the existence of corporeal body becomes well established. When these creations are not perceived, then the existence of body also will also be ignored.

*vlm.9. Thus every regeneration of the mind in a new life, is accompanied with its concomitant desires, and their results. The new life is attended with its proper body, unless the mind has lost its reminiscence.

*sv.9.10 It is only because of forgetfulness of truth that the confusion arises that the unreal is real. By the purification of the life.force (prana) and by the knowledge of that which is beyond this prana or life.force, one gains knowledge of all that is to be known concerning the activities of the mind as well as the basis for the succession of births.

*moT.9. evam vibhinna.... ¶ samAna.manorAjyatvAj jIvA: parasparam milanti iti bhAva: | jIva.paramparA: katham.bhUtA: | sargANAm rUDhau satyatAyAm | bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha.matInAm sargAstanmAtrAikya.praNAlena sarvadA milanti | azuddha.matInAm tu kadAcid eka.saGkalpatvena iti || MoT_4,18.8b ||4|18| nanu katham iyam deha.sattA prAkaTyam gatA yad vazôdita.saGkalpAkhya.malAvRta.buddhInAm tanmAtraîkya.praNAlena anya.sargai: saha melanam na bhavati—ityatrAha || parasparam ...rUDhibhAvanA: //Mo_4,18.8b // dehasattA... vismRta: //Mo_4,18.10 a//
 

देहत्व.परि.रूढत्वाच् चित्.हेम्ना विस्मृत.आत्मना ।

dehatva.pari.rUDhatvAt_cit.hemnA vismRta.AtmanA |

मिथ्या.अनुभूता_अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA.anubhUtA_avidyA tu zuddhA kaTakatA.mitA ||4|18|10||

.

dehatva.parirUDhatvAt_cid.d.hemnA vismRtAtmanA mithyA.anubhUtA_avidyA tu

zuddhA kaTakatAmitA

.

*moT. .. cidvyomnA vismRtAtmanA //Mo_4,18.9// cidvyomnA dehatvaparirUDhatvAt_cidvyomakartRkAt dehabhAve parirUDhatvAt | cidvyomnA svAtmatvena bhAvitAt dehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA | tu pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAlika:_abhAva: | cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa | vismRta: vismRtim nIta: ||

*m.10 When the body.existence is well established, self is forgotten. False experiences arise and ignorance emerges. It is like the bracelet.hood becoming prominent (instead of god).

*vlm.10. As the pure Spirit taking the form of the vital breath, performs the functions of the body; so the mind being reborn in a new body, is employed in all the functions of the same body.

*sv.9.10 It is only because of forgetfulness of truth that the confusion arises that the unreal is real. By the purification of the life.force (prana) and by the knowledge of that which is beyond this prana or life.force, one gains knowledge of all that is to be known concerning the activities of the mind as well as the basis for the succession of births.

 

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa.marut.para.prANa.Adi.vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar.Azrayam ||4|18|11||

.

yathA zuddhA: . as these pure = prANa.marut.para.prANa.Adi.vedanAt – from prANa.Air.other.prANa.process.knowing = vetti . one knows = vedyam manorAjyam – the mental realm is to be known = tathA sargAntar.Azrayam – thus it is a rest within creation

.

*m.11 One can enter the mental empire of another when the vital airs are pure (and consequently the mind becomes pure).

*vlm.11. The souls of all living beings are subject to the three states of waking, dreaming, and sound sleep, which are caused by the mind and not by the body.

*moT.11. yathA zuddhaprANamarut paraprANAbhivedhanAt / vetti vedhyamanorAjyam tathA sargAn narAzrayI //Mo_4,18.10 // yathA zuddhaprANamarut{#18} prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat | paraprANAbhivedhanAt | paraprANeSu yat abhivedhanam abhivyApti: | tasmAt | parapurapravezAd iti yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya puruSasya | manorAjyam vetti | tathA tadvat | narAzrayI tanmAtrapraNAlenAnyapuruSAviSTa: jIvanmukta: puruSa:{#19} brahmaNa: prathamam utthita: puruSo vA | sargAn{#20} AzritapuruSasargAn | vetti ||  

*VA. as pure prana.wind (?), by knowledge of greater prana etc, one
knows what is to be known, understands fantasies of the mind and state
of being inside creation.

*AS. The AB commentary makes it_clear. He gives analogy of parakAyApraveza (entering someone else's body by using haThayoga technique). As purified prANa by sensing other's prANa and associated things (paraprANAdivedanAt) also knows the thoughts in mind (of others) likewise pure mind knows the minds of other created beings.

*sv.11.12.13.14.15.16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life.cycle.

* yathA zuddhA: . as these pure = prANa.marut.para.prANa.Adi.vedanAt – from prANa.Air.other.prANa.process.knowing = vetti . one knows = vedyam manorAjyam – the mental realm is to be known = tathA sargAntar.Azrayam – thus it is a rest within creation.

 

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva.rAzInAm Atma.avasthA.trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti.Akhyam atra deha: na kAraNam ||4|18|12||

.

sarveSAm jIva.rAzInAm AtmAvasthA.trayam zrita: jAgrat.svapna.suSupty.Akhyam

atra . here / of this = deho na kAraNam . Body is not the cause

.

*moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo_4,18.11 // atra avasthAtrayAzrayaNe ||

*m.12 In all beings, the three states of waking, dream and deep sleep states are dependent on individual self (the Siva). Body is not the cause for them.

*vlm.12. Thus the soul passing under the triple condition in its living state, does not give rise to the body, as the sea.water gives rise to the waves. (The body is caused by the mind, and not by the soul which has no connection with it).

*sv.11.12.13.14.15.16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life.cycle.

 

एवम् आत्मनि जीवत्वे सty अवस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sati_avasthA.traya_Atmani |

न.च_अम्भसि_इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca_ambhasi_iva vIcitvam asmin kacati dehatA ||4|18|13||

.

evam.so . Atmani.in.self . jIvatve.in the.life.process . sati.in.being.avasthA.traya_Atmani na.ca.ambhasi_iva vIcitvam asmin_kacati dehatA

.

*AS. Thus the property of being a body does not arise in a soul

(Atmani dehatA na kacati).even while it is in the jIva stage

with three states,

just as water does not acquire the property of being waves.

*sv.T he self of all living beings passes through three states:

waking, dreaming and deep sleep.

They have nothing to do with the body.

(Even this is based on the assumption of the existence of living beings in the one self, which is not the truth.)

The wise man who goes beyond the deep sleep state (which is pure consciousness)

returns to the source: but the fool who does not is caught up in the life.cycle.

.

*moT.13. evam Atmani jIvatvam anyAvasthAtrayAtmani / tApAmbhasi_iva ... // Mo_4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena bhAsamAnam | yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam yasya | tAdRze | asmin jIvatvAvacchinne | Atmani ||MoT_4,18.12 ||

*m.13. The three states exist when Self is individualised as ‘Siva”. It is like waves existing due to water. These states do not arise because of the Corporeal body.

*vlm.13. The living soul having attained its intellectual state, and the rest of the conditions of sound sleep (susupti), is awakened to the knowledge of itself, and is released from its rebirth; while the ignorant soul is subjected to be born again.

*VA. so in Self, jiva.hood and its three states being true is not a fact, bodies appear in this Self like waves in ocean.
 

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit.kalApadam AsAdya suSupta.anya.pada.sthitam |

बुद्धः निवर्तते जीvo मूढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva:_mUDha: sarge pravartate ||4|18|14||

.

cit.kalApadam AsAdya suSuptAnya.pada.sthitam

buddha: nivartate jIva: . the awakened jIva turns away =

mUDha: sarge pravartate – the fool turns toward creation

.

*moT.14. citkalApadam AsAdya suSuptAntapade sthitam / buddho nivartate jIva: mUDha: sarge pravartate //Mo_4,18.13 // citkalApadam turyAkhyam padam | buddha: cit.kalAvimarzana.samartha: | nivartate puna: viSayeSv Asaktim na bhajate | pravartate viSayAsaktim bhajate ||4|18| *moT.14b.15a. svabhAvazuddhir hi yadA tadA maitrI pravartate / ... //Mo_4,18.14 // maitrI katham.bhUtA eva | dvayo: ekatva.rUpA eva | dvayor ekatvam eva hi maitrI.zabda.artha: | puna: katham.bhUtA | su.sauhArda.nidarzanA | susauhArdam prazasta.mitra.bhAva: | nidarzanam dRSTAnta:_yasyA: | sA | susauhArde hi dvayor ekatvam eva bhavati ||4|18|

*m.14 Tasting the aspects of consciousness, a Siva turns away from bonded state and gets established in the state of transcendence. Foolish people continue in the worldly life.

*vlm.14. And though the knowing and unknowing souls attain the state of susupti, and resemble each other in kind; yet the unknowing susupta soul, which is not awakened to the knowledge of its spirituality, is doomed to be reborn in the mortal world.

*sv.11.12.13.14.15.16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life.cycle.

 

द्वयोः एक.स्वरूपा_एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka.svarUpA_eva sva.sauhArda.nidarzanAt |

अज्ञः सुषुpto 'सम्बुddho जीवः kazचित् स सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupta:_a.sambuddha:_jIva: kazcit sa* sarga.bhAk ||4|18|15||

.

dvayo:_ eka.svarUpA_eva . of the two there is only one nature =

sva.sauhArda.nidarzanAt . fr identification with hirself =
ajJa: suSupta:_a.sambuddha: jIva: kazcit . as some ignorant sleeping unawakened Living.jIva =

sa sarga.bhAk – he is the enjoyer of creation.

*m.15 The two are (in fact) same due to their good nature when deep sleep state is achieved, whether ignorant or enlightened. Some beings shine the world.

*vlm.15. The ubiquity of the intellect, makes it pass into the mind in its next birth; and exhibit itself in different forms in all its succeeding and subordinate regenerations: (stages of life).

*VA. both (ignorant and wise) have the same nature deep in hearts?, but ignorant in deep sleep is not awakened, and continues to be in creation as some jiva
*AS. Both (ignorant and wise) have the same type of deep sleep since .even the ignorant is related to the soul as indicated in scriptures (sva.sauhArdanidarzanAt) only difference being the ignorant sleeps unenlightened and so is entitled to continue in the world. Thus, even though he gets close to his soul in deep sleep, he does not stay in contact after waking and returns to the world.

*sv.11.12.13.14.15.16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life.cycle.

*moT.14b.15a. .. / dvayor ekatvarUpA_eva susauhArdanidarzanA //Mo_4,18.14 //
maitrI kathambhUtA eva | dvayo: ekatvarUpA eva | dvayor ekatvam eva hi maitrI.zabdArtha: | puna: kathambhUtA | susauhArdanidarzanA | susauhArdam prazastamitrabhAva: | nidarzanam dRSTAnta:_yasyA: | sA | susauhArde hi dvayor ekatvam eva bhavati ||4|18|MoT_4,18.14 ||4|18|

 

सर्व.गत्वाच् चितः kazचित् पर.सर्गेण नीयते ।

sarva.gatvAt_cita: kazcit para.sargeNa nIyate |

सर्गे सर्गे पृथg.रूपम् सन्ति सर्ग.अन्तराNy अपि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarANi_api ||4|18|16||

.

sarva.gatvAc cita: . thru the all.going of consciousness . kazcit.what/who.ever.

para.sargeNa . by/with the next_creation .

nIyate . is led .

sarge sarge . in creation after creation .

pRthak.rUpam . as separate forms .

santi . are . sarga.antarANi_api

.

*murthy.16 Since consciousness is immanent in all,

some can enter the (mental) creations of others.

Even in a given creation

there can be many many creations

.

*vlm.16. Among these repeated births, the subordinate regenerations resemble the many folded coatings of a plantain tree; and the spirit of Brahma is contiguous to, and pervades the whole, like the lofty leaves of the same tree.

*moT. sarvagatvAc cita: kazcit parasargeNa nIyate //Mo_4,18.15b // sva.sarga.bhAk suSupta.avasthAyA: pUrvam yAdRk.svabhAva AsIt | tAdRk.svabhAva eva_ity artha: | parasargeNa nayanam svabhAva.parivRtti: jJeyA | zukra.Adi.sarga.dRSTAntena vA para.sarga.nayanam yojyam ||MoT_4,18.15 || nanu tasmin sarge_anya: sarga: kutra_asti yena_asau nIyata ity | atrAha — sarge sarge pRthagrUpam santi sargAntarANy api // Mo_4,18.16ba// yathA kadalI.daleSv antar anyAni dalAni santi teSv antar apy anyAni tathA sargeSu_api sargAntarANi santi ||

*sv.11.12.13.14.15.16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life.cycle.

 

तेष्व् अpy अन्तस्थ.सर्ग.ओघाः कदली.दल.पीठवत् ।

teSu_api_antastha.sarga.oghA: kadalI.dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra.pIvara.vRttimat ||4|18|17||

.

teSu_api_anta.stha.sarga_oghA: kadalI.dala.pIThavat sarva.sargAntarAdUram patra.pIvara.vRttimat

.

*vwv.361/4.18.16b.17a. Within every world, there are other worlds too of different kinds. Like the basic coverings of a plantain tree, there are multitudes of worlds existing within them also.

*moT. teSv ... pIThavat //Mo_4,18.16b // teSv antar apy anyAni santIti piNDArtha: ||4|18|MoT_4,18.16 ||4|18| sarge sargAntarApUrapattrapIvaravRttimAn //Mo_4,18.17a //sarge ekasmin sarge | ya: sargAntarApUra: anyasargasamUha: | sa eva pattrANi | tai: pIvarA bRMhaNarUpA |

*m.17 In these also, there can be innumerable creations like the thick peels of a banana stump. These are spread like thickly spread banana leaves (of a banana plant).

*vlm.17. The influence of the Divine spirit, is as cool as the cooling shade of a plantain arbour. It is of its own nature; and is as unchangeable as the pith of the plantain tree, notwithstanding the changes in all its outer coats and coverings.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from one life.cycle to another, even beyond the world.cycle. Such creations are endless, one appearing within another like the barks of a plantain stem. Of course, it is unwise to compare Brahman the absolute with anything.

 

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDapa: |

कदल्याम् अन्यता न_<span lang="EN-US" st

[Jiva Das]

 

FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31

https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

 

oॐm

 

 

 

FM.4.17

 

WORLDS WITHIN WORLDS

 

RAAMA said–

 

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu.putrasya pratibhAsa.anubhUtita: |

यथा एषा स=फला जाता तथा अन्यस्य न किम् भवेत् ॥४।१७।१॥

yathA eSA sa=phalA jAtA tathA anyasya na kim bhavet ||4|17|1||
.

bhagavan bhRgu.putrasya /

pratibhAsa.anubhUtita: =

yathA eSA sa=phalA jAtA \

tathA anyasya na kim bhavet

.

Lord.bhagavan pratibhAsa.anubhUti.tas – out of the projected experience

bhRgu.putrasya – of the son of the fiery.bhRgu yathA eSA – thus this

sa.phalA jAtA – with.fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

?

The luminous experiences of the son of Bhrgu gave rise

to their effect. Why does this not happen likewise for others?

*m.1 O Bhagawan, the luminous ideations of Sukra, the son of Bhrigu, became fruitful. Why does it not happen to others?

*sv.1 RAAMA asked: Holy sir, why does not the wish of others materialise as the wish of Sukra materialised in his ascent to heaven, etc. ?

*vlm.1 RAAMA said:–Tell me sir, why the ideal reflexion of others, is not attended with equal result, with that of the son of Bhrigu; (though one is given to the like reveries as the other).

.

* Lord.bhagavan pratibhAsa.anubhUti.tas – out of the projected experience bhRgu.putrasya – of the son of the fiery.bhRgu yathA eSA – thus this sa.phalA jAtA – with.fruit arisen tathA anyasya – thus for others

na kim bhavet – how does it not happen

 

VASISHTHA said—

 

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati: bhArgavasya na anya.janma.kalaGkitA ||4|17|2||

.

iyam prathamam utpannA /

sA tanur brahmaNa: padAt =

zuddhA jati: bhArgavasya \

na anya.janma.kalaGkitA

.

O Râma, the body of zukra was born of the pure (race of) Bhrigu and was not polluted by any other births.

iyam prathamam utpannA sA tanur brahmaNa: padAt*zuddhA jati: bhArgavasya na anya.janma.kalaGkitA

.

*vlm.2. Vasishtha replied:–The reason is, that the body of Sukra issued at first from the will of Brahma, and was born of the pure family of Bhrigu, without being vitiated by any other birth; (either prior to it or of a lower kind).

*sv.2 VASISTHA replied: Sukra's mind was pure, since that was his first embodiment; that mind was not loaded with the impurities of other previous embodiments.

*Mo. zrIvasiSTho 'trottaram kathayati | idamprathamam tatpUrvam | yata: bhArgavasya zukrasya | brahmaNa: padAt sadya: utthitatvAt | sA nAnAyonipratibhAnaviSayA | buddhi: | zuddhA pUrvajanmavAsanAnicayAkaluSitA | AsIt | tata: tasya sA nAnAyonigamanarUpA pratibhA saphalA jAtA | anye tu pUrvatamam utpannatvAt madhye nAnAjanmAntarotthavAsanAjAlakalaGkitA: santa: na svapratibhAnam pratyakSam anubhavantIti bhAva: || MoT 4,17.2 ||

 

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |

तत् सत्यम् उच्यते सा एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA eSA vimalA cit udAhRtA ||4|17|3||

.

sarva.eSaNAnAm saMzAntau /

zuddha.cittasya yA sthiti: |

tat satyam ucyate sA eSA \

vimalA cit udAhRtA

.

*Mo. nanv asyA: zuddhAyA: mate: svarUpam kIdRg astIty | atrAha sarvaiSaNAnAm iti |sarvaiSaNAnAm nAnAbhogyajAlaviSayANAm samastAnAm icchAnAm | zAntau suSuptyAdiprabhAvena samyagjJAnAdinA vA zamane sati | cittasya manasa: | yA sthiti: yat avasthAnam | asti | paNDitai: tat sattvam ucyate | sA eva vimalA cit vimalA mati: | udAhRtA | kim ca iyam eva zuddhA mati: idamprathamam utpannasya ca bhavati jIvanmuktasya ca bhavati | idamprathamam utpannasya bAhyonmukhA | jIvanmuktasya tu tyajyamAnabAhyeti vizeSa: || MoT 4,17.3 || ... | tat sattvam ucyate ...< Comm

*vlm.3. The purity of mind which follows upon subsidence of desires, is called its coolness, and the same is known as the unsullied state of the soul. (Nirmalátmá).

*vlm.p.3 The purity of mind which follows upon decreasing desires, is called its coolness, and the same is known as the stainless state of the soul.

sv.3 That mind is pure in which all cravings are in a state of quiescence.

The state of mind in which all kinds of desires are completely subsided, is called ‘Satyam' the true state. Such state is called pure consciousness.

 

मनोनिर्मल.सत्त्व.आत्म यद् भावयति यादृशम् ।

mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |

तत् तथा आशु भवत्य् एव यथावर्तो भवेत् पयः ॥४।१७।४॥

tat tathA Azu bhavati eva yathA.Avarta: bhavet paya: ||4|17|4||

.

mana:nirmala.sattva.Atma /

yat bhAvayati yAdRzam =

tat tathA Azu bhavati eva \

yathA.Avarta: bhavet paya:

.

mana:nirmala.sattva.Atma . the immaculate Mind sattva.Atma

yat bhAvayati . which is made.to.become yAdRzam . in which way

tat . that.one . tathAzu bhavati eva . soon becomes thus

yathA.Avarta: bhavet paya: . as water becomes a whirlpool

.

*vlm.p.4 Whatever the man of a pure and contrite spirit thinks in his mind, the same comes to take place immediately, like the turning of seawater turns into an eddy.

*sv.4 Whatever that pure mind wishes, that materialises.

*Mo. vizeSaNenoktvA sAmAnyena kathayati . mano nirmalasattvAtma... / … yathAvarto arNave ambhasa: // Mo. 4,17.4 // nirmalasattvAtma pUrvazlokokta.nirmalasattvasvarUpam | mana: | yat yAdRzam yena prakAreNa yuktam | bhAvayati anusandhAnaviSayatAm nayati | tat vastu | Azu tathA tena prakAreNa yuktam | bhavati | tat vastu ka iva | Avarta: iva | yathA arNave sthita: ambhasa: Avarta: sadya: anyaprakArayukto bhavati | tathety artha: || MoT 4,17.4 ||

यथा भृगु.सुतस्य.एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu.sutasya eva vibhrama: protthita: svayam |

प्रत्येकम् अप्य् एवम् एव दृष्टान्तो ऽत्र भृगोः सुतः ॥४।१७।५॥

pratyekam api evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

.

yathA bhRgu.sutasya eva /

vibhrama: protthita: svayam =

pratyekam api evam eva \

dRSTAnta: atra bhRgo: suta:

.

yathA bhRgu.sutasya eva . as of the son of bhRgu the Fiery too =

vibhrama: protthita: svayam . confusion sprung spontaneously =
pratyekam apy evam eva . in others too so indeed =

dRSTAnta: atra bhRgo: suta: . the example here of the son of bhRgu =

.

*m.5 Just as the illusions woven by Bhrigu's son, these deformations and such designs occur in every person. The example for this is Sukra.

*vlm.p.5 As the errors of various wanderings occurred to the mind of zukra, so it is with everybody, as bhRgu’s son is an example.

*vlm.5. As the errors of various wanderings, occured to the mind of Sukra; so it is with every body (from his observation of the world), as it is instanced in the case of Bhrigu's son.

*sv.5 What happened in this respect to Sukra is possible for everyone else.

*MoT ... ¶ anena vRttAntena siddham svamanISitam kathayati — ...sutasyaiSa vibhrama: prodita: svayam ... // Mo. 4,17.5 // yathA bhRgusutasya eSa: samanantarokta: | vibhrama: nAnAyonipratibhAsarUpo vibhrama: | svayam svabhAvena | prodita: prAdurbhUta: | evam eva tathaiva | pratyekam pratipuruSam | udeti | sarve eva svamana:pratibhAsarUpam eva jagat pazyantIti bhAva: | asyArthasya dRDhIkaraNArtham punar api zukrasya dRSTAntatvam kathayati dRSTAnto Htreti ||MoT 4,17.5||> Comm

* yathA bhRgu.sutasya eva . as of the son of bhRgu the Fiery too = vibhrama: protthita: svayam . confusion sprung spontaneously = pratyekam apy evam eva . in others too so indeed = dRSTAnta: atra bhRgo: suta: . the example here of the son of bhRgu =

 

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha.aGkura.patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खण्डास्‍ तथा.एव हि ॥४।१७।६॥

sarveSAm bhUta.saGghAnAm bhrama.khaNDA: tathA eva hi ||4|17|6||

.

bIja.stha.aGkura.patra.Adi /

svam camatkurute yathA =

sarveSAm bhUta.saGghAnAm \

bhrama.khaNDA: tathA eva hi

.

the seed leads to the shoot and leaf and tree;–and we hold the wonder

of all the vast variety of things in their various states

. 

bIja.stha.aGkura.patra Adi – seed.within.shoot.leaf.&c

yathA svam camat.kurute – as one experiences wonder in oneself

sarveSAm bhUta.saGghA.nAm – of all being.groups

bhrama.khaNDa: – errancy.states tathA eva hi – just so also

.

*vlm.6. As the serum contained in the seed, developes itself in the shoots and leaves; so the mind evolves in all the forms which are contained therein.

*sv.6 The world exists in each jiva in a seed state and becomes manifest like the tree sprouting from the seed.

*MoT. bIjastha.aGkura.patra Adi svam camat.kurute yathA | sarveSAm bhUta.saGghAnAm – bhrama.khaNDa: tathA eva hi = > brahmakhaNDA bhrAnti.kRta.dvaita.vibhAgA: | | etad eva nAnA.dRSTAntai: sugamam karoti | yathA bIjasya svam na tv anya.bIja.sAdhAraNam | aGkura.pattrAdi | camat.kurute ucchUnatA.rUpam Anandam karoti | hi nizcaye | sarveSAm bhUta.saGghAnAm bhUta.samUhAnAm | sva: ananya.sAdhAraNa: bhrama.SaNDa: jagad.rUpa: bhrama.SaNDa: | tathaiva camat.kurute nAnAsvAdasaukhyam karoti | sAdhAraNatvena bhAsamAno 'py ayam saMsAra: pratyekam bhinna eveti bhAva: ||MoT 4,17.6 || bIjasyAGkurapattrAdi ... bhramaSaNDas ... } ||

*bIja.stha.aGkura.patra Adi – seed.within.shoot.leaf.&c yathA svam camat.kurute– as one experiences wonder in oneself sarveSAm bhUta.saGghA.nAm – of all being.groups bhrama.khaNDa: – errancy.states tathA eva hi – just so also

 

यद् इदम् दृश्यते विश्वम् एवम् एव अखिलम् जगत् ।

yat idam dRzyate vizvam evam eva akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या.एव.अस्तम् उपैति च ॥४।१७।७॥

pratyekam uditam mithyA mithyA eva astam upaiti ca ||4|17|7||

.

yat idam dRzyate vizvam /

evam eva akhilam jagat =

pratyekam uditam mithyA \

mithyA eva astam upaiti ca

.

Whatever is known.to.be the universe and so too this entire world . pratyekamuditam . separately arisen . mithyA . falsely/in.vain. mithyA eva astam upaiti ca . and falsely too comes to setting

.

yat idam dRzyate vizvam . whatever this is see/known as universe . evam eva akhilam jagat . so indeed the entire world . pratyekamuditam . separately arisen . mithyA . falsely/in.vain. mithyA eva astam upaiti ca . and falsely too comes to setting

.

*vlm.7. Whatever forms of things are seen to exist in this world, are all false appearances; and so are their disappearances also, (mere creations of the mind).

*sv.7 The world is thus falsely fancied by each individual.

*Mo. asmAbhi: yad idam vizvam saMsAra: | dRzyate anubhUyate | hi nizcaye | evam evAnena prakAreNa | sthitam eva tat | akhilam vizvam | mithyA pratyekam uditam udeti | vartamAne kta: | mithyA evAstam upaiti ca paracitsvarUpatvena sarvadaiva tathaiva sthitatvAt | satya.bhUta.udaya.astamaya.viSayatvAyogAd iti bhAva: ||MoT 4,17.7 ||

 

नास्तम् एति न चोदेति जगत् किम्चन कस्यचित् ।

na astam eti na ca udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया.मुग्धा इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA.\mugdhA iva parijRmbhate ||4|17|8||

.

na astam eti na ca udeti /

jagat kimcana kasyacit =

bhrAnti.mAtram idam mAyA.\mugdhA iva parijRmbhate ||4|17|8||

.

= nAstam eti na.ca udeti jagat kimcana kasyacit | bhrAnti.mAtram idam mAyA.mugdhA iva parijRmbhate = > paramArthadRzA ... ¶ idam jagat | mAyA mAyArUpam || MoT 4,17.8 || ... mAyA mudhaiva parijRmbhate < Comm

nAstam eti –

na.ca udeti – nor arises

jagat kimcana kasyacit –

idam bhrAnti.mAtram– this is errancy.only

mAyA.mugdhA iva –

parijRmbhate

This world is neither born nor will disappear even by a remote chance. It is all perplexity which swells with a yawn like a self.conceited artless woman.

8. Nothing appears or disappears to any one in this world, but

error and aerial phantasms; that show themselves to those that

are bewitched by this magic scene of the world.

*sv.8 The world neither arises nor sets; all this is nothing but the fancy of the deluded mind.

 

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra.khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

.

yathA sampratibhAsa.stha: /

svayam saMsAra.khaNDaka: =

tathA teSAm sahasrANi \

mithyA dRSTAni santi hi

.

yathA sampratibhAsa.stha: – svayam saMsAra.khaNDaka: – tathA teSAm sahasrANi – thus of them thousands mithyA dRSTAni santi hi

.

*Mo. yathA asmatpratibhAsastha: sa: ayam sarva.indriya.atIta.cinmAtra.rUpatva.inendriya.atIto 'pi san idantayA sphurita: saMsAraSaNDa: asti | tathA teSAm saMsAraSaNDAnAm | sahasrANi santi | nanu katham tAni na dRzyante ity apekSAyAm vizeSaNam Aha mitho HdRSTAnIti | mitha: anyoHnyam | adRSTAni darzanaviSayatAm na nItAni || MoT 4,17.9 || yathAsmatpratibhAsastha: so'yam ... mitho 'dRSTAni …

*m.9. The way we see the world and its aspects, in the same way it appears to the falsified perceptions of millions of others.

*vlm.9. As it is our notion of this part of the world, which presents its form to our view; so the appearance of thousands of such worlds in the mind, is mere ideal; and as false as the show of a magic.lantern.

*sv.9 Within each one there is a fancy world.

 

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna.saMkalpa.nagara.vyavahArA: parasparam |

पृथग् यथा न दृश्यन्ते तथा.एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA ete saMsRti.bhramA: | |4|17|10||

.

svapna.saMkalpa.nagara./vyavahArA: parasparam =

pRthak yathA na dRzyante \

tathA ete saMsRti.bhramA:

.

Dream.concept.city.vyavahArA:

parasparam

pRthag

yathA na dRzyante

as they are not see/known

thus they are saMsAric delusions

.

*m.10 Just as one cannot see the cities.in.dream of another person, these world.perplexities are not mutually visible.

*vlm.10. As the sights in our dream, and the images of our imagination, are never apart from our minds; and as they cannot show themselves to the view of others; such is our erroneous conception of the world (confined within ourselves).

*sv.10.11 Even as one's dreams are unknown to others, one's world is unknown to others.

*mo. yathA anyasya svapna.Adi anya: na anubhavati tathA anyasya saMsAram anya: na anubhavati iti piNDa.artha: | nanu katham sargAnAm prati.puruSam bheda: iti cet | na | ekasmin eva vastuni puruSa.bhedena heyatva.upAdeyatva=darzanAt ||4|17|

 

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara.vRndAni nabha:saMkalpa.rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||

.

evam nagara.vRndAni /

nabha:saMkalpa.rUpiNi =

santi tAni na dRzyante \

mithyAjJAna.dRzam vinA

.

evam nagara.vRndAni so multitudes of cities

nabhas.saMkalpa.rUpiNi Sky.conceptual forms santi being

tAni na dRzyante those are not see/known

mithyAjJAna.dRzam vinA with knowledge of their falsity

.

*sv.11.11 Even as one's dreams are unknown to others, one's world is unknown to others.

*m.11 Thus the multitudes of cities which are like mental conceptions do not appear to be unreal or illusory unless one has knowledge of reality.

*vlm.11. So are all places and things but imaginary ideas, and show themselves as real objects, to the purblind sight of the ignorant only.

*Mo. ... nabha:saMkalpa.rUpiNAm / … mitho jJAna.dRzam vinA // Mo. 4,17.11 // upasaMhAram karoti evam nagara.vRndAni nabha:.saMkalpa=rUpiNAm / santi tAni na dRzyante mitho jJAna.dRzam vinA // Mo. 4,17.11 // evam sati | nabhasi ya: saMkalpa: purAdi.saMkalpa: | tadvat rUpam yeSAm | tAdRzAnAm nagarANAm vRndAni samUhA: | santi | samAse upasarjanI.bhUtasya nagara.padasya vizeSaNa.dAnam ArSam | tai: nagara.vRndai: tAni nagara.vRndAni | jJAna.dRzam vinA cinmAtra.jJAna AkhyAm dRSTim vinA | mitha: anyonyam | na dRzyante na anubhUyante | jJAna.dRzA tu dRzyante eva | ata eva aham tAn pazyAmi tvam na pazyasi iti bhAva: ||MoT 4,17.11 ||
 

पिशाच.यक्ष.रक्षांसि सन्ति एवम्.रूपकाणि ह ।

pizAca.yakSa.rakSAMsi santi evam.rUpakANi ha |

संकल्प.मात्र.देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca ||4|17|12||

.

pizAca.yakSa.rakSAMsi /

santi evam.rUpakANi ha =

saMkalpa.mAtra.dehAni \

sukha.du:kha.mayAni ca

.

Pishâcha.Cannibals, yakSha.Warders, rAkShasa.Ogres

existing in forms that are conceptual modes of body

made of pleasure & pain

.

*m.12 Pisachas and Yaksas exist as such in such forms. They have fanciful bodies conceived by mind. They are subject to intense happiness and grief.

 

एवम् एव वयम् चेमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca.ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa.Atmaka.AkArA mithyAsatyatva.bhAvina: ||4|17|13||

.

evam eva vayam ca ime /

sampannA raghunandana =

sva.saMkalpa.Atmaka.AkArA \

mithyAsatyatva.bhAvina:

.

*Mo. svasminn apy etadrUpatvam evAtidizati . ... / ... mithyAsatyatva.bhAvitA: // Mo. 4,17.13 // mithyAsatyatve svasatyatAyAm | bhAvitAr bhAvanAyuktA: | |MoT 4,17.13 ||

*m.13 O RAma, we all possess such bodies which are self conceived. We feel them to be real while they are false and unreal.

*vlm.13. Thus have we all become, like the dreaming son of Bhrigu; to understand the false creations of our imagination, as sober realities.

*sv.13 Even so have we come into being, O Rama, out of pure thought.force, and consider the false to be real.

 

एवम्रूपा.एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA eva hi pare vidyate sarga.saMtati: |

न वास्तवी वस्तुता तु संस्थिता.एवम् अवस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA evam a.vastuni ||4|17|14||

.

evamrUpA eva hi pare /

vidyate sarga.saMtati: =

na vAstavI vastutA tu \

saMsthitA evam a.vastuni

.

*Mo. evam stokam vizeSeNoktvA punar api sAmAnyena kathayati . ... hi pare vartate sarga.saMsRti: / na vAstavI vastutas tu saMsthiteyam avastuni // Mo. 4,17.14 //evamrUpA pratibhAsarUpA | pare uttIrNe cinmAtre | sargeti nAmadheyA saMsRti: sargasaMsRti: | na vAstavI asatyarUpA | tu pakSAntare | vastuta: paramArthata: | iyam sargasaMsRti: | avastuni zUnye | sthitA bhavati | vastutvena sthite cinmAtre avastubhUtasargAdhAratvAyogAt ||4|17| MoT 4,17.14 ||

*m.14 In the same way and form, all creations arise in the Supreme. They are not real. In unreal, false things, there can be no reality (and truth)

*vlm.14. So the creation of the world, and all created things, are situated (pictured) in the mind of Brahmá; and make their repeated appearance, as the phantoms of a phantasmagoria before him.

*sv.14 Such indeed is the origin of creation in the infinite consciousness.

evamrUpaiva hi pare vidyate sargasaMtati: |
 

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा.एव हि ।

pratyekam uditam vizvam evam eva mudhA eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||

.

pratyekam uditam vizvam /

evam eva mudhA eva hi =

vana.gulmaka.rUpeNa \

vasanta.eka.rasa* yathA

.

pratyekam uditam . separately arisen . vizvam evam eva . the universe so indeed . mudhA eva hi . false indeed so.it.is . vana.gulmaka.rUpeNa . by/with forest.bush.form . vasanta.eka.rasa* yathA .

.

*m.15 Just as one essence and sap runs through a tree and its flowers and fruit, in very one (mind) a universe exists purposely and falselessly.

*vlm.15. All things appearing unto us, are as false as these phantoms; and they proceed from the mind of Brahmá, as the varieties of trees and shrubs, are produced from the same sap of the vernal season. (The one is the source of many).

*Mo. pUrvoktanyAyena siddhasya svAbhISTasyopasaMhAram karoti pratyekam uditam vizvam evam eva mudhaiva hi / navagulmakarUpeNa vAsantikaraso yathA // Mo.4,17.15 // evam pUrvoktaprakAreNa | vAsantikarasa: vasantasambandhI rasa: ||MoT.4,17.15 ||

*sv.15 Materiality is not factual though it is perceived in emptiness.

   

प्रथमो ऽयम् स्वसंकल्पः प्रथाम् अभ्यागतो यथा ।

prathama: ayam sva.saMkalpa: prathAm abhyAgata: yathA |

तथा अति.पारमार्थेन दृष्टेन इत्थम् विभाव्यते ॥४।१७।१६॥

tathA ati.pAramArthena dRSTena ittham vi.bhAvyate ||4|17|16||

.

prathama: ayam sva.saMkalpa: /

prathAm abhyAgata: yathA =

tathA ati.pAramArthena \

dRSTena ittham vi.bhAvyate

.

prathama: ayam sva.saMkalpa: – this first self.conception

prathAm abhyAgato yathA – as it becomes outspread

tathA ati.pAramArthena – thus in the very highest sense

dRSThena ittham vibhAvyate – by perception it is thus manifest

.

*vlm.p.16 Considered from a philosophical viewpoint, it will be found that the will or desire of each person produces the objects of his desire.

< … || ... suprathAm Agatas tathA / yathAtipAramArthyena dRDhenettham ... // Mo. 4,17.16 // ayam prathama: brahmaNa: tat pUrvatvena utthita: | sva.saMkalpa eva | tathA tena prakAreNa | suprathAm atirUDhim | gata: | yathA ittham anena prakAreNa | dRDhena ^avicalatA | atipAramArthyena ^atiparamArthabhAvena | vibhAvyate nizcIyate | janair iti zeSa: || MoT 4,17.16 |

*sv.16 Everyone thus fancies his own world; when this truth is realised, the world thus fancied comes to an end.

 

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva.udara.sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

.

pratyekam uditam cittam /

sva.svabhAva.udara.sthitam =

idam ittham samArambham \

jagat pazyan vinazyati

.

pratyekam uditam cittam – The singly arisen affection

sva.svabhAva.udara.sthitam – based on your own self.becoming source ??? —

idam ittham samArambham – this thus arisen —

jagat pazyan vinazyati – world seeing/becoming is destroyed

. 

*Mo. … || ... svasya sva.bhAvA: ... ¶ sva: AtmIya: | svabhAva: cinmAtrAkhyam svarUpam | tasyodare udara ivodare | na tu sAkSAd udare | sthitam vartamAnam | pratyekam ekasmin ekasmin pratyekam | uditam utpannam | cittam | ittham samArambham dRzyamAna^Arambh.ayuktam | idam jagat pazyat anubhavat | vinazyati svarUpa.parAmarzAt bhrazyatIty artha: ||MoT 4,17.17 ||

*m.17 When it is perceived that this world and its various initiatives are in the womb of everyone's mind, then the world dissolves (out of appearance).

*vlm.17. Every body beholds everything in the world, according to the nature of the thoughts in his mind, and then perishes with his wrong view of it.

*AS. It means: “in the belly of one's natural tendency” The implication is that everybody's Chitta naturally arises and this leads to the formation of the world as we know it. The last phrase states that whoever see this, manages to destroy the illusion.

*sv.17 This world exists only in appearance or imagination and not because one sees the material substances.

 

प्रतिभास.वशाद् अस्ति नास्ति वस्‍त्व्.अवलोकनात् ।

pratibhAsa.vazAt asti na asti vastu.avalokanAt |

दीर्घ.स्वप्नो जगज्.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha.svapna: jagat.jAlam AlAnam citta.dantina: ||4|17|18||

.

pratibhAsa.vazAt asti /

na asti vastu.avalokanAt=

dIrgha.svapna: jagat.jAlam \

AlAnam citta.dantina:

.

pratibhAsa.vazAd asti – It is by force of PratibhAsa Reflexion —

na asti vastu.avalokanAt – it is not from substantial appearance — 
dIrgha.svapna: – a long dream —

jagaj.jAlam – the world.net —

AlAnam citta.dantina: – is like a fetter to the elephant Chitta.

< … ... / dIrgha: svapno ... // Mo. 4,17.18 // pratibhAsavazAt | na hi asata: pratibhAsa: yukta iti bhAva: | vastvavalokanAt paramArthAvalokanAt | na hi samyagjJAnena jagat tiSThati | jagajjAlam ka: | dIrgha: svapna: ||MoT 4,17.18 ||

*sv.18 It is like a long dream or a juggler's trick. It is the post to which the mind.elephant is tied.

*m.18 This world ‘is' and ‘is not' because of some reflective action. This world web is a long dream. It is the anchor of the elephant of mind.

*vlm.18. It is in its ideality, that anything appears as existent, which in reality is inexistent, though it is apparent to sight. The existence of the world, is as that of a lengthened dream, and the visible world is a wide spread snare of the mind, like fetters at the feet of an elephant. This world exists only in appearance or imagination and not because one sees the material substances. It is like a long dream or a juggler's trick. It is the post to which the mind.elephant is tied. (The world is existent in the ideal, but inexistent in its apparent real and visual form. It is a network of the mind, like a longspun dream, and binds it as fast as fetters at the feet of an elephant).

 

चित्.सत्ता.एव जगत्.सत्ता जगत्.सत्ता.एव चित्तकम् ।

cit.sattA eva jagat.sattA jagat.sattA eva cittakam |

एक.अभावाद् द्वयोर् नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||

.

cit.sattA eva jagat.sattA /

jagat.sattA eva cittakam =

eka.abhAvAt dvayo: nAza: \

sa* ca satya.vicAraNAt

.

cit.sattA eva jagat.sattA – jagat.sattaiva cittakam . eka.abhAvAt dvayo: / ka.bhAva.advayo: nAza: – sa ca satya.vicAraNAt –

< ... tarhi jagati ... ¶ tat ekAbhAva: | satya.vicAraNAt satya.vicArAt || MoT 4,17.19 | *var. Samvid, a1900, <cittasattaiva hi jagaj... > Comm

*sv.19 The mind is the world, the world is the mind;

*m.19Existence of mind implies existence of world. Existence of world is existence of mind. If one is absent, the other is destroyed. This can be realized through inquiry into truth.

*vlm.19 The reality of the world depends upon the reality of mind, which causes the world to appear as real. The loss of the one, destroys them both; because neither of them can subsist

without the other.

 

शुद्धस्य प्रतिभासो हि सत्यो भवति चेतसः ।

zuddhasya pratibhAsa: hi satya: bhavati cetasa: |

प्रमार्जनाद् इव मणेर् मलिनस्‍येह युक्तितः ॥४।१७।२०॥

pramArjanAt iva maNe: malinasya iha yuktita: ||4|17|20||

.

zuddhasya pratibhAsa: hi /

satya: bhavati cetasa: =

pramArjanAt iva maNe: \

malinasya iha yuktita:

.

Mind becomes real as the luminous reflection of that Pure Supreme. When a dusty diamond is cleaned it becomes lustrous.

zuddha.sya prati.bhAsa: hi

satya: bhavati cetasa:

iva maN.e: pramArjanAt .

like a maNi.Gem after cleansing

malina.sya –

of impurity

iha yuktita: . .

*vlm.20. The pure mind has the true notions of things, as the gem polished from its dross, receives the right reflection of every thing, (or) reflects the true image of every thing.

*sv.20 when one is realised as not true, both of them vanish!

*mo. zrIrAma.kRtasya praznasya uttaram anusmarati | atra dRSTAntam Aha niSkalaGka iti | niSkalaGke malarahite ||4|17| MoT 4,17.20 ||4|17| ... cetasa: / niSkalaGke hi lagati paTe kuGkumaraJjanA> Comm

#pramArjana n. the act of rubbing off, wiping off suzr.; (<azru.p., the wiping away or drying of tears, consoling mbh. r. hariv.; weeping mbh.); causing to disappear, removing kAvyAd.

#malina mfn. dirty, filthy, impure, soiled, tarnished (lit. and fig.) yAjJ. mbh. kAv. &c.; of a dark colour, gray, dark gray, black ziz. rAjat. &c.

‍ ‍

चिरम् एक.दृढ.अभ्यासाच्छुद्धिर् भवति चेतसः ।

ciram eka.dRDha.abhyAsAt*zuddhi: bhavati cetasa: |

अनाक्रान्तस्य संकल्पैः प्रतिभौदेति चेतसः ॥४।१७।२१॥

an.AkrAntasya saMkalpai: pratibhA udeti cetasa: ||4|17|21||

.

ciram eka.dRDha.abhyAsAt /

zuddhi: bhavati cetasa: =

an.AkrAntasya saMkalpai: \

pratibhA udeti cetasa:

.

*m.21 By constant persevering practice mind becomes pure and clean. When it is not seized by ideations and determinations, mind becomes lustrous.

*vlm.21. The mind is purified by its habit of fixed attention to one particular object; and it is the mind undisturbed by desires, that receives the true light and reflexion of things.

*Mo. ... anyenAnAhRtasyAnyo guNo 'vazyam vivardhate / ... // Mo. 4,17.21 // anAhRtasya anAkrAntasya | dRSTAntam uktvA dArSTAntikam kathayati anAkrAntasyeti | pratibhA pratibhAsa: | udeti saphalatvena prAdurbhavati || MoT 4,17.21 ||

*sv.21 When the mind is purified it reflects the truth, and the unreal world.appearance vanishes.

#kram . #Akram . #AkrAnta. . #anAkrAnta. . unassailed, unassailable • #anAkrAntA . the Prickly Nightshade—solanum torvum, also known as turkey berry, shoo.shoo bush, susumber & boo) +

 

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

.

in/when

suvarNa

na sthitim yAti

in/when *malavat . dirt/filth\menses.

aMzuke yathA

ekA dRSTi:

sthitim yAti

na mlAne

cittake tathA

.

na sthitim yAti . not to a condition coming .

.

*m.22 An unclean robe cannot display a golden hue. Similarly an impure mind cannot attain the state of pointed attention.

*vlm.22. As the gilding of gold or any brilliant colour, cannot stand on base metal or on a piece of dirty cloth, so it is impossible for the vitiated mind, to apply itself intensely to any one particular object.

*Mo. suvarNa: zobhana: zuklAdivarNa: | mlAne saMkalpa.rUSite ||4|17| MoT.4,17.22 ||

*sv.22 The mind is purified by persistent contemplation of truth.

 वर्ण् #varN . ##varN . (rather Nom. fr. #varNa) cl.10. P. . varNayati . (m.c. also #varNayate • aor. #avavarNat • inf. #varNayitum. or #varNitum), . to paint, colour • to picture, write, explain • to regard, consider • to spread, extend mbh • to praise, extol: . Pass. . varNyate . (aor. #avarNi), to be coloured or described &c. . y2017.014 +

 वर्ण् #varNa. #suvarNa . gold + #sauvarNa . adj. (.र्णी f) . Golden + sauvarNam .र्णम् Gold. #varNa.sthAna •• n. . the place or organ of utterance of any sound or letter (eight in number, as "the throat "&c • see under #sthAna) +

 

RAAMA asked–

 

प्रतिभास.आत्मनि जगत्य् एते काल.क्रियाक्रमाः ।

pratibhAsa.Atmani jagati ete kAla.kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

.

pratibhAsa.Atmani jagati /

ete kAla.kriyAkramA: |

sa=udaya.astamayA* jAtA: \

katham zukrasya cetasa:

.

pratibhAsa.Atmani jagati ete kAla.kriyAkramA: |

sa=udaya.astamayA* jAtA: katham zukrasya cetasa:

.

pratibhAsa.Atmani jagati – in a Self.projection world

ete kAla.kriyA.kramA: . these works in the course of time =

sodayAstamayA . with their rising and setting =

jAtA: katham zukrasya cetasa: . how are they born in the affective space of Shukra.Bright

?

O, Sage, how did a world which is luminous reflection in mind attain the time.related succession of events like setting and rising?

*vlm. 23. Ráma asked:–Will you tell me sir, in what manner the mind of Súkra, received the reflexion of the shadowy world, and its temporaneous movement in itself, and how these fluctuations rose and remained in his mind?

*vlm. 23 The way this world is perceived, according to ancestral scriptures, the same way it is abiding in his mind. It is like a peacock in a peacock egg.

*MoT. zrIrAma: pRcchati | pratibhAsAtmani jagati sphuritAnAm kAlakriyAkramANAm sodayAstamayatvam na yuktam | tac ca zukracetasa: katham jAtam iti bhAva: ||4|17| MoT 4,17.24 ||4|17| pramArjanAd iva maNes tAmrasyeva ca yuktita: / ciram ekadRDhAbhyAsAc chuddhi: bhavati cetasa: // Mo. 4,17.23 // ekasmin samyagjJAnAdau | ya: dRDhAbhyAsa: nairantaryeNa taccintanam | tasmAt ||4|17| MoT 4,17.23 ||

*sv.23 RAAMA asked: How did the succession of births, etc., arise in the mind of Sukra?

 

VASISHTHA said—

 

यादृग् जगद् इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk jagat idam dRSTam zukreNa pitR.zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

.

yAdRk jagat idam dRSTam /

zukreNa pitR.zAstra.tas =

tAdRk kasya sthitam cet te \

mayUra.aNDe mayUra.vat

.

*vlm. 24. Vasishtha said:–In the same manner as Súkra was impressed with the thoughts of the world, from the lectures of his father; so did they remain in his mind, as the future peacock resides in the egg.

*Mo.… zukreNa pitR.mAtRta: / tAdRk tasya sthitam citte mayUrANDe mayUravat // Mo. 4,17.25 // pitRmAtRta: utpannena zukreNa yAdRk idam jagat dRSTam | tat tasya zukrasya | citte tAdRk sthitam AsIt | katham | mayUravat | yathA mayUrANDe mayUra: asti | tathety artha: ||4|17| MoT 4,17.25 ||

*sv.24.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 Sri Vasista: The way this world is perceived, according to ancestral scriptures, the same way it is abiding in his mind. It is like a peacock in a peacock egg.

 

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva.koza.stham idam tat anena krama.uditam |

बीजेन अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||

.

svabhAva.koza.stham idam /

tat anena krama.uditam =

bIjena aGkura.patra.Adi.\latA.puSpa.phalam yathA

.

svabhAva.koza.stham idam – nature.sheath.situate this [being] —

tad anena – that by this —

krama

.udita . arisen.m bIjena – progressively by the seed —

aGkura.patra Adi.latA.puSpa.phalam yathA – like sprout.leaf.&c.vine.flower.fruit —

*Mo. … || svabhAva.kozAt svaditam … // Mo. 4,17.26 // tata: anena zukreNa | tat citta.stham jagat | svabhAva.kozAt citta.rUpa: ya: svabhAva: | tad.rUpAt kozAt | krama^uditam sat svaditam AsvAda.viSayI.kRtam | atra dRSTAntam Aha bIjena^iti ||MoT 4,17.26 ||

*sv.25.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m.24 This world is in a natural sheath of That (Supreme). From that it emerges gradually. It is like a sprout and its fruits and flowers in a seed.

*vlm.25. It is also naturally situated in the embryo of the mind, of every species of living being, and is gradually evolved from it, in the manner of the shoots and sprouts, and leaves and flowers of trees, growing out of the seed.

*

svabhAva.koza.stha

क्रम् #krama . m. step, course, way; regular progress, order, succession; cause or reason of (gen. or ...); also = {kramapATha}. .. {krama} (...) & {kramatas} in due order, successively, gradually. {krameNa} & {kramAt} the same+according to +

 

जीवो यद् वासना.बद्धस्‍ तद् एवान्तः प्रपश्यति ।

jIva: yat vAsanA.baddha: tat eva anta: prapazyati |

स्वरूपम् चात्र दृष्टान्तो दीर्घ.स्वप्नस्‍ त्व् इदम् जगत् ॥४।१७।२६॥

svarUpam ca atra dRSTAnta: dIrgha.svapna: tu idam jagat ||4|17|26||

.

jIva: yat vAsanA.baddha: /

tat eva anta: prapazyati =

svarUpam ca atra dRSTAnta: \

dIrgha.svapna: tu idam jagat

.

jIva: – The living Living.jIva —

yad vAsanA.baddha: – which is bound by vAsanAs —

tad eva – that alone —

anta: prapazyati – beholds within —

svarUpam ca atra dRSTAnta: – its own nature here being the examplar — or its nature here is post.perceptual —

dIrgha.svapnas tv idam jagat – for a long dream is this world —

Siva is bound by vAsanAs. He sees in himself everything determined by those vAsanAs. The best example for this is one's own body (seen in a dream). World is a long dream (of such kind)

< … || nanu katham atra svapna: dRSTAnta: asti^iti | atra^Aha dIrgha.svapna eva^iti | dIrghatvam ca^atra cira.pratibhAsa.vazAj jJeyam || MoT 4,17.27 || ...vAsanAsAras tad ... / svapna evAtra dRSTAnto ...> Comm. —

*sv.26.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

26. Every body sees in his mind, what its heart desires to

possess, as it is in the case of our prolonged dreams.

 

प्रत्येकम् उदितो राम नूनम् संसृति.खण्डकः ।

pratyekam udita: rAma nUnam saMsRti.khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuTa: ||4|17|27||

.

pratyekam udita: rAma /

nUnam saMsRti.khaNDaka: =

rAtrau sainya.nara.svapna.\jAla.vat svAtmani sphuTa:

.

pratyekam udita: – 

separately arisen —

, rAma, – 

nUnam – 

indeed —

saMsRti.khaNDaka: – 

is each cyclic fragment —

rAtrau – 

at night —

sainya.nara.svapna.jAla.vat – 

military.man.dream.trap.like —

svAtmani sphuTa: – 

in himself flashing

in everyone these world.fragments arise. It is like the many armies seen in one's dream.

*MoT. … yathA sainya.sthA narA... ¶ rAtrau hi sainya.nara.svarUpam svapna.jAlam pratyekam pRthag | udeti ||MoT.4,17.28 || ... rAma nanusaMsAraSaNDaka: ...

*sv.27.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*vlm.27. Know it thus, O Ráma! that a partial view of the world, rises in the mind of every body; in the same manner, as it appears in the mind in a dream at night.

 

RAAMA said–

 

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावद् वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat me tvam yathAvat vaktum arhasi ||4|17|28||

.

eSa* saMsRti.khaNDa.utthau /

mitha: sa* milati svayam |

no* vA milati tat me tvam \

yathAvat vaktum arhasi

.

eSa saMsRti.khaNDa.utthau mitha: sa* milati svayam no vA milati tat me tvam yathA vat vaktum arhasi = > nanv eva sati ... ¶ zrIrAma: pRcchati | eSa: saMsRtiSaNDaugha: svayam svabhAvena | mitha: anyoHnyam | yadi milati yadi vA no milati api | tvam etat yathAvat samyak | vaktum arhasi samyak kathayeti yAvat || MoT 4,17.29 || ... saMsRtiSaNDaugho mitha: sammilati svayam | no vApi yadi tan ...<

*vlm.28 A strong and virile mind will not unite with a polluted mind. A pure metal only can mix with another pure metal.

and purified from its dross.

eSa saMsRti.khaNDa.uttha.u – what is sprung from Samsara

mitha: sa* >mil.ati svayam –

na.u vA >milati tat me –

tvam yathA vat arh.asi vaktum – you accordingly should tell me

RAAMA:

O Sage, please tell me the truth as it is. Will these world.fragments mix with each other or remain separate?

28. Ráma said:–But tell me sir, whether the thought and

the things thought of, simultaneously meet themselves in the

mind of the thinker; or it is the mind only that thinks of the

object which is never met with by it.

*sv.28.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

VASISHTHA said—

 

मलिनम् हि मनो ऽवीर्यम् न मिथः श्लेषमर्हति ।

malinam hi mana: a.vIryam na mitha: zleSam arhati |

अयो ऽयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya: ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||
.

malinam hi mana: a.vIryam /

na mitha: zleSam arhati |

aya: ayasi ca saMtapte \

zuddhe taptam tu lIyate

.

*mo. zrIvasiSTha uttaram Aha... / ayo 'yasIvAsantapte zuddhe tapte tu lIyate // Mo. 4,17.30 // hi nizcaye | malinam rAgAdi.mala.dUSitam | ata evAvIryam | mana: mitha: anyo'nyam | zleSam melanam | nArhati | kim iva | aya iva | yathAya: asantapte ayasi zleSam nArhati | tathety artha: | tu pakSAntare | mana: | zuddhe manasi | lIyate milati | ayaz ca santapte 'yasi lIyate || MoT 4,17.30||

*sv.29.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

*m. A strong and virile mind will not unite with a polluted mind. A pure metal only can mix with another pure metal.

*vlm.29. Vasishtha replied:–But the sullied mind cannot easily unite with the object of its thought, as a dirty and cold piece of iron, cannot join with a pure red.hot one, unless it is heated and purified from its dross.

 

चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta.tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि यान्त्य् ऐक्यम् न आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti aikyam na AvilAni hi ||4|17|30||

.

citta.tattvAni zuddhAni /

sam.milanti paras.param =

eka.rUpANi toyAni \

yAnti aikyam na AvilAni hi

.

* Mo. 4,17.31 // ... nAbilAni...

zuddhAni citta.tattvAni – pure Chitta.elements

saM>milanti –

parasparam – respectively

eka.rUpANi toyAni – identical waters

yAnti they.go

aikyam – go together

na.no/t Avila.turbid/unclear.ani.ones hi

.

*m.30 Two pure mind.stuffs can mix with each other. Two similar waters can mix not two of different nature/types.

*vlm.30. The pure mind and its pure thoughts, are readily united with one another, as the pure waters mix together into one body of the same kind, which the muddied water cannot do.

*sv.30.30 VASISTHA replied: Sukra had been taught by his father Bhrgu concerning the succession of births, and this teaching had conditioned Sukra's mind which conjured up the expansion of such conditioning.

 

शुद्धिर् हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अभूत.संवेदनम् एक.रूपम् ।

a.bhUta.saMvedana.m eka.rUpam | 
तस्याशु शुद्ध्या भवति प्रबुद्धः

tasya Azu zuddhyA bhavati prabuddha:

तन्मात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra.yuktyA parasaGgam eti ||4|17|31||

.

zuddhi: hi cittasya vi.vAsanatvam /

a.bhUta.saMvedanam eka.rUpam =
tasya Azu zuddhyA bhavati prabuddha: \

tat.mAtra.yuktyA parasaGgam eti

.

zuddhi: hi cittasya –

vi.vAsana.tvam – the absence of conditioning

abhUtasaMvedanam –

eka.rUpam – uni.form
tasya Azu – of that indeed

zuddhyA –

bhavati prabuddha: – becomes awake

tan.mAtra.yuktyA –

parasaGgam eti

< ... ¶ citta.zuddhe: ... ¶ sargAntazlokenApy etad eva kathayati | hi nizcaye | abhUtasaMvedana Atma a siddha.padArtha.saMvedana.svarUpam | vivAsanatvam padArtha.viSaya.bhAvanAAkhya.saMskAra.rAhityam | ekam kevalam | cittasya zuddhi: bhavati | tat cittam | suSuptAtma suSuptasvarUpam | yat padam sthAnam | tasmAt | tasyA: zuddhe: heto: | prabudhya turyAkhyam bodham prApya | tanmAtrayuktyA sUkSmabhUtayogena | parasaGgam anyai: saha zleSam | eti gacchati | tanmAtrayuktyA melanam ca svena saha sarvasya eka.upAdAnatvajJAnam eva jJeyam | iti zivam || MoT 4,17.32 || > Comm

<CG: >

... tasyA: suSuptAtmapadAt prabudhya tanmAtra... < Comm

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*m.31 With a mind which is free of vAsanas and thus made pure, one can become enlightened and be united with the Supreme.

*vlm.31. Want of desire constitutes the purity of the mind, which is readily united with immaterial things of the same nature like itself. The purity of the mind conduces to its enlightenment, and these being united in one, leads it to the Supreme.

*sv.31 Only when the mind is totally purified of all conditioning does it regain its utter purity; that pure mind experiences liberation.

 

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स* मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इत्य् आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

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FM.4.17 WORLDS WITHIN WORLDS 1.NV18

सर्ग ४.१७

sarga 4.17

राम उवाच ।

rAma* uvAca |

भगवन् भृगु.पुत्रस्य प्रतिभास.अनुभूतितः ।

bhagavan bhRgu.putrasya pratibhAsa.anubhUtita: |

यथा एषा स=फला जाता तथा अन्यस्य न किम् भवेत् ॥४।१७।१॥

yathA eSA sa=phalA jAtA tathA anyasya na kim bhavet ||4|17|1||

वसिष्ठ* उवाच ।

इयम् प्रथमम् उत्पन्ना सा तनुः ब्रह्मणः पदात् ।

iyam prathamam utpannA sA tanur brahmaNa: padAt |

शुद्धा जतिर् भार्गवस्य न अन्य.जन्म.कलङ्किता ॥४।१७।२॥

zuddhA jati: bhArgavasya na anya.janma.kalaGkitA ||4|17|2||

सर्व.एषणानाम् संशान्तौ शुद्ध.चित्तस्य या स्थितिः ।

sarva.eSaNAnAm saMzAntau zuddha.cittasya yA sthiti: |

तत् सत्यम् उच्यते सा एषा विमला चिd उदाहृता ॥४।१७।३॥

tat satyam ucyate sA eSA vimalA cit udAhRtA ||4|17|3||

मनोनिर्मल.सत्त्व.आत्म यd भावयति यादृशम् ।

mana:nirmala.sattva.Atma yat bhAvayati yAdRzam |

तत् तथा आशु भवty एव यथा.आवto भवेत् पयः ॥४।१७।४॥

tat tathA Azu bhavati eva yathA.Avarta: bhavet paya: ||4|17|4||

यथा भृगु.सुतस्य एव विभ्रमः प्रोत्थितः स्वयम् ।

yathA bhRgu.sutasya eva vibhrama: protthita: svayam |

प्रत्येकम् अpy एवम् एव दृष्टाnto 'त्र भृगोः सुतः ॥४।१७।५॥

pratyekam api evam eva dRSTAnta: atra bhRgo: suta: ||4|17|5||

बीज.स्थ.अङ्कुर.पत्र.आदि स्वम् चमत्कुरुते यथा ।

bIja.stha.aGkura.patra.Adi svam camatkurute yathA |

सर्वेषाम् भूत.सङ्घानाम् भ्रम.खNDAs तथा एव हि ॥४।१७।६॥

sarveSAm bhUta.saGghAnAm bhrama.khaNDA: tathA eva hi ||4|17|6||

यd इदम् दृश्यते विश्वम् एवम् एव अखिलम् जगत् ।

yat idam dRzyate vizvam evam eva akhilam jagat |

प्रत्येकमुदितम् मिथ्या मिथ्या एव अस्तम् उपैति च ॥४।१७।७॥

pratyekamuditam mithyA mithyA eva astam upaiti ca ||4|17|7||

न अस्तम् एति न च उदेति जगत् किम्चन कस्यचित् ।

na astam eti na ca udeti jagat kimcana kasyacit |

भ्रान्ति.मात्रम् इदम् माया.मुग्धा इव परिजृम्भते ॥४।१७।८॥

bhrAnti.mAtram idam mAyA.mugdhA iva parijRmbhate ||4|17|8||

यथा सम्प्रतिभास.स्थः स्वयम् संसार.खण्डकः ।

yathA sampratibhAsa.stha: svayam saMsAra.khaNDaka: |

तथा तेषाम् सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥४।१७।९॥

tathA teSAm sahasrANi mithyA dRSTAni santi hi ||4|17|9||

स्वप्न.संकल्प.नगर.व्यवहाराः परस्परम् ।

svapna.saMkalpa.nagara.vyavahArA: parasparam |

पृथg यथा न दृश्यन्ते तथा एते संसृति.भ्रमाः ॥४।१७।१०॥

pRthak yathA na dRzyante tathA ete saMsRti.bhramA: | |4|17|10||

एवम् नगर.वृन्दानि नभःसंकल्प.रूपिणि ।

evam nagara.vRndAni nabha:saMkalpa.rUpiNi |

सन्ति तानि न दृश्यन्ते मिथ्याज्ञान.दृशम् विना ॥४।१७।११॥

santi tAni na dRzyante mithyAjJAna.dRzam vinA ||4|17|11||

पिशाच.यक्ष.रक्षांसि सन्ति एवम्.रूपकाणि ह ।

pizAca.yakSa.rakSAMsi santi evam.rUpakANi ha |

संकल्प.मात्र.देहानि सुख.दुःख.मयानि च ॥४।१७।१२॥

saMkalpa.mAtra.dehAni sukha.du:kha.mayAni ca ||4|17|12||

एवम् एव वयम् च इमे सम्पन्ना रघुनन्दन ।

evam eva vayam ca ime sampannA raghunandana |

स्व.संकल्प.आत्मक.आकारा मिथ्यासत्यत्व.भाविनः ॥४।१७।१३॥

sva.saMkalpa.Atmaka.AkArA mithyAsatyatva.bhAvina: ||4|17|13||

एवम्रूपा एव हि परे विद्यते सर्ग.संततिः ।

evamrUpA eva hi pare vidyate sarga.saMtati: |

न वास्तवी वस्तुता तु संस्थिता एवम् अवस्तुनि ॥४।१७।१४॥

na vAstavI vastutA tu saMsthitA evam a.vastuni ||4|17|14||

प्रत्येकम् उदितम् विश्वम् एवम् एव मुधा एव हि ।

pratyekam uditam vizvam evam eva mudhA eva hi |

वन.गुल्मक.रूपेण वसन्त.एक.रस यथा ॥४।१७।१५॥

vana.gulmaka.rUpeNa vasanta.eka.rasa* yathA ||4|17|15||

प्रथmo 'यम् स्व.संकल्पः प्रथाम् अभ्यागto यथा ।

prathama: ayam sva.saMkalpa: prathAm abhyAgata: yathA |

तथा अति.पारमार्थेन दृष्टेन इत्थम् विभाव्यते ॥४।१७।१६॥

tathA ati.pAramArthena dRSTena ittham vi.bhAvyate ||4|17|16||

प्रत्येकम् उदितम् चित्तम् स्व.स्वभाव.उदर.स्थितम् ।

pratyekam uditam cittam sva.svabhAva.udara.sthitam |

इदम् इत्थम् समारम्भम् जगत् पश्यन् विनश्यति ॥४।१७।१७॥

idam ittham samArambham jagat pazyan vinazyati ||4|17|17||

प्रतिभास.वशाd अस्ति न अस्ति वस्तु.अवलोकनात् ।

pratibhAsa.vazAt asti na asti vastu.avalokanAt |

दीर्घ.स्वpno जगj.जालम् आलानम् चित्त.दन्तिनः ॥४।१७।१८॥

dIrgha.svapna: jagat.jAlam AlAnam citta.dantina: ||4|17|18||

चित्.सत्ता एव जगत्.सत्ता जगत्.सत्ता एव चित्तकम् ।

cit.sattA eva jagat.sattA jagat.sattA eva cittakam |

एक.अभावाd द्वyor नाशः स च सत्य.विचारणात् ॥४।१७।१९॥

eka.abhAvAt dvayo: nAza: sa* ca satya.vicAraNAt ||4|17|19||

शुद्धस्य प्रतिभाso हि सत्यो भवति चेतसः ।

zuddhasya pratibhAsa: hi satya: bhavati cetasa: |

प्रमार्जनाd इव मणेर् मलिनस्य इह युक्तितः ॥४।१७।२०॥

pramArjanAt iva maNe: malinasya iha yuktita: ||4|17|20||

चिरम् एक.दृढ.अभ्यासाc chuddhir भवति चेतसः ।

ciram eka.dRDha.abhyAsAt*zuddhi: bhavati cetasa: |

अन्.आक्रान्तस्य संकल्पैः प्रतिभा उदेति चेतसः ॥४।१७।२१॥

an.AkrAntasya saMkalpai: pratibhA udeti cetasa: ||4|17|21||

सुवर्णे न स्थितिम् याति मलवty अंशुके यथा ।

suvarNe na sthitim yAti malavati aMzuke yathA |

एका दृष्टिः स्थितिम् याति न म्लाने चित्तके तथा ॥४।१७।२२॥

ekA dRSTi: sthitim yAti na mlAne cittake tathA ||4|17|22||

प्रतिभास.आत्मनि जगty एते काल.क्रियाक्रमाः ।

pratibhAsa.Atmani jagati ete kAla.kriyAkramA: |

स=उदय.अस्तमyA जाताः कथम् शुक्रस्य चेतसः ॥४।१७।२३॥

sa=udaya.astamayA* jAtA: katham zukrasya cetasa: ||4|17|23||

यादृg जगd इदम् दृष्टम् शुक्रेण पितृ.शास्त्र.तस् ।

yAdRk jagat idam dRSTam zukreNa pitR.zAstra.tas |

तादृक् कस्य स्थितम् चेत् ते मयूर.अण्डे मयूर.वत् ॥४।१७।२४॥

tAdRk kasya sthitam cet te mayUra.aNDe mayUra.vat ||4|17|24||

स्वभाव.कोश.स्थम् इदम् तd अनेन क्रम.उदितम् ।

svabhAva.koza.stham idam tat anena krama.uditam |

बीजेन अङ्कुर.पत्र.आदि.लता.पुष्प.फलम् यथा ॥४।१७।२५॥

bIjena aGkura.patra.Adi.latA.puSpa.phalam yathA ||4|17|25||

जीvo यत् वासना.बddhas तd एव अन्तः प्रपश्यति ।

jIva: yat vAsanA.baddha: tat eva anta: prapazyati |

स्वरूपम् च अत्र दृष्टाnto दीर्घ.स्वpnas tv इदम् जगत् ॥४।१७।२६॥

svarUpam ca atra dRSTAnta: dIrgha.svapna: tu idam jagat ||4|17|26||

प्रत्येकम् उदितः राम नूनम् संसृति.खण्डकः ।

pratyekam udita: rAma nUnam saMsRti.khaNDaka: |

रात्रौ सैन्य.नर.स्वप्न.जाल.वत् स्वात्मनि स्फुटः ॥४।१७।२७॥

rAtrau sainya.nara.svapna.jAla.vat svAtmani sphuTa: ||4|17|27||

राम उवाच ।

rAma uvAca |

एष संसृति.खण्ड.उत्थौ मिथः स मिलति स्वयम् ।

eSa* saMsRti.khaNDa.utthau mitha: sa* milati svayam |

नो वा मिलति तन् मे त्वम् यथावd वक्तुम् अर्हसि ॥४।१७।२८॥

no* vA milati tat me tvam yathAvat vaktum arhasi ||4|17|28||

वसिष्ठ उवाच ।

vasiSTha uvAca |

मलिनम् हि मनो 'वीर्यम् न मिथः श्लेषम् अर्हति ।

malinam hi mana: a.vIryam na mitha: zleSam arhati |

अयो ऽयसि च संतप्ते शुद्धे तप्तम् तु लीयते ॥४।१७।२९॥

aya: ayasi ca saMtapte zuddhe taptam tu lIyate ||4|17|29||

चित्त.तत्त्वानि शुद्धानि सम्मिलन्ति परस्.परम् ।

citta.tattvAni zuddhAni sam.milanti paras.param |

एक.रूपाणि तोयानि यान्त्य् ऐक्यम् न आविलानि हि ॥४।१७।३०॥

eka.rUpANi toyAni yAnti aikyam na AvilAni hi ||4|17|30||

शुद्धिर्. हि चित्तस्य विवासनत्वम्

zuddhi: hi cittasya vi.vAsanatvam

अभूत.संवेदनम् एक.रूपम् ।

a.bhUta.saMvedanam eka.rUpam | 
तस्य आशु शुद्ध्या भवति प्रबुद्धः

tasya Azu zuddhyA bhavati prabuddha:

तन्मात्र.युक्त्या परसङ्गम् एति ॥४।१७।३१॥

tat.mAtra.yuktyA parasaGgam eti ||4|17|31||

 

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 

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