fm5057 2.my03 A VARIEGATED WISHING-STONE, OR ELSE!... z27
jivadas
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fm5057 2.my03 A VARIEGATED WISHING-STONE, OR ELSE!... z27
A VARIEGATED WISHING-STONE
vasiShTha said—
Ø
यदात्ममरिचस्यान्तश्चित्त्वात्तीक्ष्णत्ववेदनम् । तदहम्तादि भेदादि देशकालादि चेत्यत: ॥५।५७।१॥
yadÂtma-maricasya antaz cittvAt tIkSNatva-vedanam | tad-ahaMtA.Adi bheda.Adi deza-kAla.Adi cetyata: ||5|57|01||
.
yad/yadA Atma-maricasya anta: -
what is the self of pepper within =
cittvAt
from the effective Consciousness =
tIkSNatva-vedanam
the sense of sharpness =
tad-ahaMtA.Adi
That-'I'ness =
bheda.Adi – & such distinctions =
deza-kAla.Adi
Place & Time =
ceti ata:
if it be so, then… =
cetya-tas – after conception… .
~vwv.1342a/1a. There is the cognition of pungency within black pepper which is the Self, on account of its conscious nature.
~m.1 When the Self conceives itself as pepper, the quality of pungency emerges. Thus by relative sentient consciousness all divisions like 'I' arise.
~sv. O rAma, the infinite consciousness becomes aware of the pungency of the chili: and this gives rise to the ego-sense, with all its differentiation in time and space.
~vlm. The intellect residing in the soul, is felt by all like the poignancy inherent in pepper; and it is this, whereby we have the intellection of the ego and non-ego, and of the distinctions of the undivided dimension of infinite duration and space.
यdAत्म-लवणsyAन्तश् चित्त्वाल् लवण-वेदनम् ।
तdahamtA.Aदि भेdAदि देश-काlAदि मत्-स्थितम् ॥२॥
yad Atma-lavaNasya antaz cittvAl lavaNa-vedanam |
tad ahaMtA.Adi bheda.Adi deza-kAla.Adi mat-sthitam ||02||
yad Atma-maricasya anta: -
what is the self of salt within =
cittvAt – from the effective Consciousness =
lavaNa-vedanam – the sense of saltiness =
tad-ahaMtA.Adi – That-'I'ness =
bheda.Adi – & such distinctions =
deza-kAla.Adi – Place & Time =
mat-sthitam - existent for me.
~m.2. When the Self conceives of salt, then sensation/quality of salt-ness arises.
~sv.2 The infinite consciousness becomes aware of the savour in salt; and that gives rise to the ego-sense with all the differentiation which seems to exist in time and space.
~vlm.2. The soul is as the Universal ocean of salt, and the intellect is the saltishness inherent in it; it is this which gives us the knowledge of the ego and non-ego, and appears in the forms of infinite space and time; (which are no other than its attributes).
~vwv.1342b/2a. There is the cognition of saline taste within salt which is the Self, on account of its conscious nature.
स्वतो यdaन्तर् आत्म-ईक्षोश् चित्त्वान् माधुर्य-वेदनम् ।
तद्-ahamtA.Aदि भेdAदि जगत्-तत्त्व.आदि जृंभितम् ॥३॥
sva.to yad antar Atma-IkSoz cittvAn mAdhurya-vedanam |
tad-ahaMtA.Adi bheda.Adi jagat-tattva.Adi jRMbhitam ||03||
sva.ta: yad antar Atma-IkSo: x
cittvAt x
mAdhurya-vedanam x
tad-ahaMtA.Adi x
bheda.Adi x
jagat-tattva.Adi jRMbhitam x.
~m.3 When the Self conceives in itself of sugarcane, the sense of sweetness arises.
~sv.3 The infinite consciousness becomes aware of the sweetness in sugarcane; and thereby arises the awareness of its particular characteristic.
~vlm.3. The intellect of which we have the knowledge as inherent in the soul itself; is as the sweetness of the sugarcane of the soul, and spreads itself in the different forms of the ego and the non-ego of worldly objects.
~vwv.1343b./3a There is the cognition of sweetness within sugarcane which is the Self, by itself, on account of its conscious nature.
Ø
स्वतो yadAत्मदृषदश्चित्त्वात्काठिन्यवेदनम् ।
तdaहम्तादि भेदादिदेशकालादितां गतम् ॥४॥
sva.ta:_ yat_ Atma-dRSada:_ cittvAt kAThinya-vedanam | tat_ ahaMtA.Adi bheda.Adi deza.kAla.AditAm gatam ||04||
.
sva.ta: yad*yadA
x
Atma-dRSada:
x
cittvAt
x
kAThinya-vedanam
to the knowing of hard/firmness
that ahaMtA."I"ness is differently distinguished as it passes thru its states of Place & Time
.
~vlm.4. The intellect which is known as the hardness inhering in the stonelike soul, diffuses itself in the shapes of the compact ego and the unsolid non-ego of the world.
~vwv.1343b./4a There is the perception of hardness of a rock which is the Self, on account of its conscious nature.
~m.4 When the Self conceives itself as stone, the character of hardness emerges.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock... and thus self-consciousness or individuality arises....
स्वतो यदात्म.तो यस्य चिद्.द्रवत्वा.आदि-वर्तनम् ।
तdahamtA.Aदि भेdAदि भुवnAdIति संस्थितम् ॥५॥
sva.to yadAtma.to yasya cid.dravatvA.Adi-vartanam |
tad ahaMtA.Adi bheda.Adi bhuvana.Adi iti saMsthitam ||05||
sva.tas x
yadAtma.tas x
yasya cid.dravatvA.Adi-vartanam x
ta dahaMtA.Adi bheda.Adi bhuvana.Adi iti saMsthitam x.
~m.5 When the Self conceives within itself as mountain, the sense of heaviness arises.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self-consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
~vlm.5. The knowledge that we have of the solidity of our rock-like soul, the same solidifies itself in the forms of I and thou, and the diversities of the world all about us.
~vwv.1344./5b-6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
स्वतो यdAत्म.तो यस्य चिद्.द्रवत्व.आदि-वर्तनम् ।
तdAवर्ता-आद्य् अहम्.ता.आदि=भेद-आद्य-कारिता इव ॥६॥
sva.to yad Atma.to yasya cid.dravatva.Adi-vartanam |
tad AvartA-Ady aham.tA.Adi=bheda-Adya-kAritA iva ||06||
sva.to yad Atma.to yasya cid.dravatva.Adi-vartanam
x
tad AvartA-Ady aham.tA.Adi=bheda-Adya-kAritA iva
x
~vwv.1344./5b-6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
~m.6 When the Self conceives itself as water, the sense of fluidity arises along with phenomena of vortex etc.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self-consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
~vlm.6. The soul which like the great body of water, presents its fluidity in the form of the intellect; the same assumes the forms of the whirlpools of the ego, and the varieties of non-ego in the world.
Ø
स्वतो यद्*आत्मवृक्षस्य शाखादिस्तस्य वेदनम् । तद्*अहाम्तादि भेदादि भुवनादीव सत्स्फुरत् ॥७॥
svata:_ yad*Atma-vRkSasya zAkhAdis tasya vedanam | tad ahAmtA.Adi bheda.Adi bhuvana.Adi iva sat sphurat ||07||
.
svato yad Atma-vRkSasya zAkhAdis tasya vedanam
x
tad ahAmtA.Adi bheda.Adi bhuvana.Adi iva sat sphurat
x
~vwv.1345/8-7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
~m.7 When the Self conceives itself as tree, the sense of treeness along with its brances arises.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self-consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
~vlm.7. The great arbor of the soul, stretches itself in the exuberent branches of the intellect; producing the fruits of ego and the various forms of non-ego in the world.
यdAत्म-गगनsyAन्त: चित्त्वाच् छून्यत्व-वेदनम् ।
तdaहाम्तादि भेdAदि भुवnAdIति भावनम् ॥८॥
yad Atma-gaganasya anta: cittvAt_zUnyatva-vedanam |
tad ahAmtA.Adi bheda.Adi bhuvana.Adi iti bhAvanam ||08||
yad x
Atma-gaganasya anta: x
cittvAt zUnyatva-vedanam x
tad x
ahAmtA.Adi bheda.Adi x
bhuvana.Adi iti bhAvanam x.
~vwv.1345/8-7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
~m.8-10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void- ness arise. -And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self-consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
~vlm.8. The intellect which is but a gap in the great vacuum of the soul, produces the ideas of I and thou and of the universe besides.
Ø
यदात्मगगनस्यान्तश्चित्त्वात्सौषिर्यवेदनम् । तदहाम्तादि भेदादि शरीरादि च दीपितम् ॥९॥
yad Atma-gaganasya anta:_ cittvAt sauSirya-vedanam | tad ahAmtA.Adi bheda.Adi zarIra.Adi ca dIpitam ||09||
.
yad x
Atma-gaganasya antaz cittvAt sauSirya-vedanam x
tad x
ahAmtA.Adi bheda.Adi zarIra.Adi ca dIpitam x.
~m.8-10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void- ness arise. -And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
~sv.4-9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self-consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
~vlm.9. The intellect is as vain as vanity itself in the vacuity of the soul; and gives rise to the ideas of ego and tu, and of the world besides.
स्वतो यdAत्म-कुड्यस्य नैरन्तर्यम् निरन्तरम् ।
तद्.अहम्-ता=आदि-भेदेन चित्ताद् बहिर् इव स्थितम् ॥१०॥
svato yad Atma-kuDyasya nairantaryam nirantaram |
tad.aham-tA=Adi-bhedena cittAd bahir iva sthitam ||10||
svatas - of itself =
yat x
Atma-kuDyasya nairantaryam nirantaram x
tad x
aham-tA=Adi-bhedena x
cittAt bahis iva sthitam – as.if external to chitta.Affection =
cittAt
#ahaMtA #ahantA In YV, the #ahaM-tA I-ness of the #ahaMkAra "I"dentity, while ahaMtA = "I"-ness as sva.to yad Atma-kuDyasya nairantaryam nirantaram | tad-ahaM-tA.Adi-bhedena cittAd bahir iva sthitam, y5057.010.
~vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
~m.8-10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void- ness arise. -And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
~sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non-different from consciousness: and that appears to give rise to the ego-sense, etc., naught else.
~vlm.10. The intellect situated within the environs of the soul, has its egoism and non-egoism situated without it. (i.e. The soul contains the intellect, which deals with ideas lying beyond it).
#nairantarya-m uninterruptedness, close succession, continuousness, compactness, yogas. (#nairantaryena °येण -ind.- uninterruptedly, continually, paJc.); •• immediate consequence, sarvad.
#ant to bind -> #antara -> #nirantara . having no interval (in space or time), close, compact, dense, uninterrupted, constant (-ता f.), mbh.&c.; •• not other or different, identical; not hidden from view; •• #nirantaram -ind.- closely, tightly, firmly; constantly, continually; immediately, at once.
Ø
स्वतो यदात्मसत्तायाश्चित्त्वात्सत्त्वैकवेदनम् । तदहम्तादि भेदादिचेतनानीतिवत्स्थितम् ॥११॥
svata:_ yad*yadA_ Atma-sattAyA:_ cittvAt sattva-eka-vedanam | tad ahaMtA.Adi bheda.Adi=cetanAni_ iti-vat sthitam ||11||
.
svatas yad Atma-sattAyA:
x
cittvAt
x
sattva-eka-vedanam
x
tad ahaMtA.Adi
x
bheda.Adi
x
cetanAni iti-vat sthitam
x
.
svatas Of itself
~vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
~m.11-12 . When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self- luminous Self.
~sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non-different from consciousness: and that appears to give rise to the ego-sense, etc., naught else.
~vlm.11. When the intellect is known, to be of the same essence with that of the soul; then the difference of the ego and non-ego, proves to be but acts of intellection and no reality.
अन्तरात्म-प्रकाशस्य स्वतो यdaवभासनम् ।
तdahamtA.Aदि चित्त्व.आदि जीव इत्य् एव वेद स: ॥१२॥
antarAtma-prakAzasya svato yad avabhAsanam |
tad ahaMtA.Adi cittva.Adi jIva ity eva veda sa: ||12||
antarAtma-prakAzasya – of the radiance of the self within =
svatas x
yad avabhAsanam – what is the projection =
tad – that =
ahaMtA.Adi x
cittva.Adi x
jIva ity eva veda sa: – it is known as the Living.jIva =
svatas of itself.
distinguish tad-ahaM-tA from tad ahantA
~vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
~m.11-12 . When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self- luminous Self.
~sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non-different from consciousness: and that appears to give rise to the ego-sense, etc., naught else.
~vlm.12. It is the reflexion of the inward soul which is understood to be the ego, the mind and anima or animated soul. (The two souls are respectively called the nafs natigue and the nafs Jesmia in sufism, the former is Meram and Shaffat--luminous and transparent, and the latter nafs amera Jesmani--or bodily senses, and quate uhshi--or outrageous passions).
Ø
अन्तरस्ति यदात्मेन्दोश्चिद्रूपं चिद्रसायनम् । स्वत आस्वादितं तेन तदहम्तादिनोदितम् ॥१३॥
anta:_ asti yad_ AtmA-indo:_ cit.rUpam cit.rasAyanam | svata:_ AsvAditam tena tat_ ahamtA.Adinoditam ||13||
.
antar asti yad
within is what
AtmA-indo:
of the self-Moon
cit-rUpam is the Consciousness-Form
cit-rasAyanam the Consciousness-nectar
svatas of itself
AsvAditam – sweetened =
tena – w that =
tadahamtAdinoditam x.
#tadahamtA
everything has "I"dentity. You speak yours with your voice to my ears. An apple speaks with its body to your eyes: "I am crisp, tart-sweet, and red. I am Apple."
~vwv.13. The nectar of Life which is of the nature of Consciousness, which exists within the Moon that is the Self, is enjoyed by That, by Itself. It is risen (or manifested) through the ego (or individualised consciousness) and the like.
~m.13-15 . The Self enjoys the consciousness-nectar of the consciousness-form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
~sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non-different from consciousness: and that appears to give rise to the ego-sense, etc., naught else.
~vlm.13. When the luminous and moon like soul, entertains and enjoys the ambrosial beams of the intellect within itself; it then forgets its egoism, which rises no more in its bright sphere.
#ras 2 to taste, feel -> #rasAyana-m (-n.- but sometimes following the gender of the word to which it refers) a medicine supposed to prevent old age and prolong life, an elixir, elixir vitae (also applied to the first fructifying rains). •• #rasAyanI a canal or channel for the fluids (of the body), suzr.
#svAd to taste well (SWeeT) -> #Asvad unto -> #AsvAda-: eating with a relish, tasting, enjoying (also metaphorically); flavour, taste. • #AsvAdavat a. having a good taste, palatable; delicious in flavour. • #AsvAdaka a. tasting, enjoying. • #AsvAdana n. the act of eating, tasting, enjoying. • #AsvAdita -adj.- tasted, enjoyed, eaten. •Ø• #svAdya a. to be eaten; to be tasted or enjoyed mbh.; having a good taste, palatable delicious. •• #anAsvAda-: want of taste, insipidity; a. without taste, insipid. • #anAsvAdita a. not tasted; -pUrva never before tasted.
Ø
परमात्मगुडस्यान्तर्यच्चित्स्वादूदयात्मकम् । तदेवास्वाद्यते तेन स्वतोऽहम्तादि न अन्तरे ॥१४॥
paramAtma-guDasya antar yac cit svAdu-udaya-Atmakam | tad eva AsvAdyate tena svato 'haMtA.Adi na antare ||14||
.
paramAtma-guDasya antar
x
yat
x
cit svAdu-udaya-Atmakam
x
tad eva
x
AsvAdyate tena svatas
x
ahaMtA.Adi
x
na Ântare
x
.
~vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
~m.13-15. The Self enjoys the consciousness-nectar of the consciousness-form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
~sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non-different from consciousness: and that appears to give rise to the ego-sense, etc., naught else.
~vlm.14. When the sweetness of the intellect, is felt within the molasses of the soul; it is relished by the mind with a zest, which makes it forget its egoism in itself.
परमात्मmaणोश् चित्त्वाद् यdaन्त: कचनम् स्वयम् ।
चेतन-आत्म-पदे च अन्तraहmiत्य्.आदि वेत्त्य् असौ ॥१५॥
paramAtmam aNoz cittvAd yad anta: kacanam svayam |
cetana-Atma-pade ca antar aham ity.Adi vetty asau ||15||
paramAtmam aNo: x
cittvAt x
yad anta: kacanam svayam x
cetana-Atma-pade ca antar x
aham ity.Adi vetti asau x.
~AB. cetanArUpe Atmapade svarUpe ||
~m.13-15 . The Self enjoys the consciousness-nectar of the consciousness-form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
~sv.15 The crystal of this infinite consciousness reflects its own light of consciousness which is present in all these combinations of atomic particles: and they then gain an apparent self-consciousness and think 'I am', etc.
~vlm.15. When the bright gem of the soul, shines with the radiance of the intellect in itself; it finds its egoism to be lost altogether, under the brightness of its intellectual light.
न.च किम्.चन वेत्त्य् अन्तर् वेद्यsyA-संभवाद् इह ।
न च आस्वादयति स्वादु स्वाद्यsyA-संभवाdaयम् ॥१६॥
na.ca kim.cana vetty antar vedyasya a-saMbhavAd iha |
na ca AsvAdayati svAdu svAdyasya a-saMbhavAd ayam ||16||
na.ca kim.cana – nothing whatever =
vetti antar – he knows within =
vedyasya – of the knowable =
a-saMbhavAd iha – thru unBecoming here =
na ca AsvAdayati svAdu – neither is the sweet made sweet =
svAdyasya a-saMbhavAd ayam x.
~m.16 In fact, there is nothing like conception or understanding (separate) within the Self. It is imposible. There is nothing like sweetness to be relished. Such a thing is impossible.
~sv.16-18 In reality, because the inner awareness in all these combinations is non-different from the infinite consciousness, there is no subject-object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
~vlm.16. The soul perceives nothing in itself, for the total want of the perceptibles in it; nor does it taste anything in itself, for want of anything gustable therein, (The objective is altogether lost in it).
न च किम्.चिच्चिनोत्य् अन्तश् चेत्यsyA-संभवे सति ।
विन्दते न वा वा किम्.चिद् वेद्यsyA-संभवाdaसौ ॥१७॥
na ca kim.cic cinoty antaz cetyasya a-saMbhave sati |
vindate na vA vA kim.cid vedyasya a-saMbhavAd asau ||17||
na ca kim.cic cinoti anta: – nor does it conceive anything within =
cetyasya a-saMbhave sati – there being unbecoming of the conceivable =
vindate na vA vA kim.cid x
vedyasya a-saMbhavAd asau x.
~m.17 There is nothing like internal sentience within the Self. There is nothing to be attaned within itself (since there is nothing other than Self that can be attained).
~sv.16-18 In reality, because the inner awareness in all these combinations is non-different from the infinite consciousness, there is no subject-object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
~vlm.17. It thinks of nothing in itself, for want of the thinkables therein; nor does it know of aught in itself, for want of the knowables there. (The soul being absorbed in itself, is unconscious both of the subjective as well as objective).
Ø
असदाभास एवात्मा अनन्तो भरिताकृति: । स्थित: सदैvaiकघनो महाशैल इवात्मनि ॥१८॥
a.sad*AbhAsa/e_ eva AtmA ananta: bharita-AkRti: | sthita: sadA eva eka-ghano mahAzaila iva Atmani ||18||
.
a.sad-AbhAsa eva AtmA
x
ananto bharita-AkRti:
x
sthita: sadA eva eka-ghano
x
mahAzaila iva Atmani
in a great stone as in the self
.
~m.18 Nonbeing is a mere reflection of the infinite form of Self. That form abides inside Self as solid mountain.
~sv.16-18 In reality, because the inner awareness in all these combinations is non-different from the infinite consciousness, there is no subject-object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
~vlm.18. The soul remains blank of all impressions of the subjective and objective, and also of the infinite plenum in itself; it remains in the form of a firm and solid rock by itself.
अनया तु वचो-भङ्ग्या मया ते रघुनन्दन ।
न ahamtA.Aदि-जगत्ता.आदि=भेदोऽस्ति इति निदर्शितम् ॥१९॥
anayA tu vaco-bhaGgyA mayA te raghunandana |
na ahaMtA.Adi-jagattA.Adi=bhedo 'sti iti nidarzitam ||19||
.
anayA tu vaco-bhaGgyA mayA te raghunandana
na ahaMtA.Adi=jagattA.Adi+bhedo asti iti
nidarzitam
envisioned
~vwv.1349/19. rAma! Through this flood of words, it has been demonstrated to you by me that there is no difference such as individualised consciousness (or the ego) and the world-nature (or the object of experience).
~m.19 I have, however, proved by some mutually contradicting statements, that there is no difference between 'I-ness' and the world.
~sv.19-20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world-illusion.
~vlm.19. It is by way of common speech or verbiage, we use the words I and thou, and of the objective world, though they are nothing whatever in reality.
न चित्तmaस्ति नो चेता न जगत्ता.आदि-विभ्रम: ।
वृष्ट-मूक-अम्बुद-सितम् शान्तम् शाम्यति केवलम् ॥२०॥
na cittam asti no cetA na jagattA.Adi-vibhrama: |
vRSTa-mUka-ambuda-sitam zAntam zAmyati kevalam ||20||
न चित्तmaस्ति नो चेता न जगत्ता.आदि-विभ्रम: ।
वृष्ट-मूक-अम्बुद-सितम् शान्तम् शाम्यति केवलम् ॥२०॥
na cittam asti no cetA na jagattA.Adi-vibhrama: |
vRSTa-mUka-ambuda-sitam zAntam zAmyati kevalam ||20||
na cittam asti no cetA na jagattA.Adi-vibhrama:
x
vRSTa-mUka-ambuda-sitam zAntam zAmyati kevalam
x
~m.20 (Infact) there is no mind, no relative knowledge, and no perplexities like world. Like a cloud which becomes calm after raining, Absolute too quietens the deformations (if any).
~sv.19-20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world-illusion.
~vlm.20. There is no seat nor agent of thought, nor fallacy of the world in the soul; (all which are acts of the mind only): while the soul remains as a mute and pellucid cloud, in one sphere of the autumnal sky.
यथा आवर्ता.आदिताmeति द्रवत्वाद् वारि वारिणि ।
तदा अहम्.ता.आदिताmeति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥२१॥
yathA AvartA.AditAm eti dravatvAd vAri vAriNi |
tadA aham.tA.AditAm eti jJaptA jJaptau jJa Atmani ||21||
yathA AvartA.AditAm eti dravatvAd vAri
As water, on-account.of its flow, goes to a state of whirlpool or the like
vAriNi in the water
tadA aham.tA.AditAm eti then there goes to a state of "I"ness or the like
jJaptA jJaptau jJa
Atmani
in the Self.
~m.21 Just like water which develops vorticity due to its fluidity, truth remains as memory in one's Self when the sense of ego develops in the Self.
~sv.21 Just as water acquires the appearance of a whirlpool with a personality of its own, consciousness seems to give the appearance of 'I' etc., within itself. But consciousness is consciousness only, whether it thinks of itself as lord Siva or as a little jiva!
~vlm.21. As the waters by cause of there fluidity, take the forms of vortices in the sea; so the intelligent soul assumes its errors of I and thou in its undivided self; owing to its delusion (máyá) of the knower and known (or the subjective and objective).
Ø
यथा द्रवत्वं पयसि यथा स्पन्द: सदागतौ । अहम्तादेशकालादि तथा ज्ञे ज्ञप्तिमात्रके ॥२२॥
yathA dravatvam payasi yathA spanda: sadAgatau | ahaMtA-deza-kAla.Adi tathA jJe jJapti-mAtrake ||22||
.
yathA dravatvam payasi
like the current in water,
yathA spanda: sadAgatau
as vibration always when it comes
ahaMtA-deza-kAla.Adi yathA
as "I"dentity-Place-Time-&c
jJe jJapti-mAtrake
x
.
~m.22 Just like fluidity which resides in water, and vibrating nature in air, I-ness, space and time reside in truth as mere memory or understanding.
~sv.22-23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
~vlm.22. As fluidity is inherent in water, and motion in air, so is egoism innate in the subjective knower, and objectively connate with the known world. (This is said of the intelligent or animated soul, and not of the supreme soul, which is both the subject and object in itself).
ज्ञो ज्ञतायाम् शिवम् ज्ञानम् जानाति ज्ञान-बृम्हया ।
ज्ञायते shamता.आदि ज्ञेन जीव.आdIति अभिजीवनै: ॥२३॥
jJo jJatAyAm zivam jJAnam jAnAti jJAna-bRmhayA |
jJAyate ahaMtadAjJena jIva.Adi iti abhijIvanai: ||23||
jJa: jJatAyAm zivam jJAnam x
jAnAti jJAna-bRmhayA x
jJAyate ahaMtA.Adi jJena x
jIva.Adi iti abhijIvanai: x.
#ahaMtA.Adi
#abhijIvana
~m.23 Because of Truth -consciousness, Self knowledge swells in a 'jnani' and thus he comprehends the auspicious knowledge. Because (of the same) Truth- consciousness 'I and such' rememember/understand that a Jiva is also Self.
~sv.22-23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
~vlm.23. The more doth the knowledge of a man, increase in its verity, the clearer does the knowing man come to find, that his very knowledge of the known objects, is the display of Divine Omniscience itself. But should he come to know his egoism or subjectivity, owing to his vitality and activity; and conceive the Idison or objectivity of all others (beside himself; in this case the learned or knowing man is no better than an Egoist, and knowing the Living God or Jiva brahmA only.
~VA it (Atman, Consciousness) knows itself as ziva with great knowledge “this, knowledge, knower”. WIth knowledge “I” , it is known as limited jiva etc
~AS: The truly knowledgeable one (jJaH) in his state of knowledge (jJatAyAm) knows the absolute truth due to the natural expansion of the understanding (jJAnabRMhayA); (on the other hand) for the one whose knowledge is relative (based on aham tat, thus in the state termed as ahaMtat) , the soul is understood from the jIva and various life experiences. Thus, the absolute and relative knowledge are contrasted.
#bRh -> #bRMh cl.1 P. ( dhAtup.17,85) #bRMhati बृंहति (also te °ते S3Br. and #bRhati बृहति AV.; pf. #babarha बबर्ह AV.; A. p. बबृहाण्/अ RV. ), to be thick, grow great, increase (the finite verb only with a prep.): Caus. बृंहयति , °ते (also written वृ°) , to make big or fat or strong, increase, expand, further, promote mbh.kathAs. -> ~ #bRmhA [not found elsewhere] expansion, #jJAna-bRmhayA y5057.023.
यथा उदेति यथाऽज्ञस्य तृप्तिर् ज्ञानेन यादृशी ।
अनन्या इव अन्यता बुद्धा स तथा जृम्भते तया ॥२४॥
yathA udeti yathA 'jJasya tRptir jJAnena yAdRzI |
ananyA iva anyatA buddhA sa tathA jRmbhate tayA ||24||
yathA udeti x
yathA ajJasya tRpti: jJAnena yAdRzI x
ananyA iva anyatA buddhA x
sa tathA jRmbhate tayA x.
~m.24 Satisfaction occurs to an ignorant person essentially due to Self-knowledge. In the same way whatever the One without second conceives in his wisdom, the same swells in him.
~sv.24-25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
~vlm.24. In as much as the intelligent soul (jIva), derives its pleasure from its knowledge of objects; in like manner is it indentified with the knowledge, of its sameness with or difference from that object. (i.e. It is according to the thought or
belief of the thinker, that he is identified or differentiated from the object thought of).
#jRmbh, -> #jRmbhate, -> #jRmbhati जृम्भ् 1 Atm. (जृम्भते, जृम्भित, जृब्ध) To gape, yawn; Ms.4.43. • To open, e-x-p-a-n-d, burst open (as a flower &c.) Kathas. xxv; वरयुवतिमुखाभं पङ्कजं जृम्भते $द्य Ṛs.3.22. To increase, s p r e a d or extend everywhere; • To appear, become manifest; संकल्प-योनेरभिमान-भूतमात्मानमाधाय मधूर्ज- जृम्भे Ku.3.24; u.5.13. Caus. — To cause to yawn or expand. cl. 1. Atm. jRmbhate (ep. also Par. jRmbhati; p. jrmbhamANa; pf. jajRmbhe; ind. p. jRmbhitvA) to open the mouth, yawn; to open (as a flower); to fly back or recoil (as a bow when unstrung) mbh. v, 1909; to unstring a bow R. iii, 30, 28; to unfold, spread (as a flood &c.); to spread (as sound): Intens. jarIjRmbhate, to spread everywhere.
जीवनम् ज्ञातता ज्ञाता जीवनम् जीव-जीवनम् ।
अत्यन्तmaस्ति न-उ भेदश् चिद्.रूपत्वे ज्ञ-जीवयो: ॥२५॥
jIvanam jJAtatA jJAtA jIvanam jIva-jIvanam |
atyantam asti na-u bhedaz cid.rUpatve jJa-jIvayo: ||25||
jIvanam jJAtatA jJAtA jIvanam jIva-jIvanam
x
atyantam asti na-u bhedaz cid.rUpatve jJa-jIvayo:
x
~m.25 Knowing truth is life. Life with knowledge is (real) living of a being. There is absolutely no difference between the transcendent form and a wise being.
~sv.24-25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
~vlm.25. Living, knowing and the knowledge of things, are properties of the animated or concrete soul—the jIva: but there is no difference of these in the discrete, or Universal and intellectual soul (which is one in all). . Perfection of knowledge, is the Omniscience of God, and leads the knower, to the belief of his Omnipresence. But imperfect knowledge, leads to the belief of the Ego and the Jiva or Living God, as destinct from the quiescent Brahma.
jIvanaM jJAtatA
jJAtA jIvanaM jIvajIvanam |
atyantamasti no bhedazcidrUpatve jJajIvayo: || 25
~VA in knowledge, life is knowledge, in living life is life. In
the real Cit, there is no difference between knowledge and life.
~AS: When life is understood as the state of knowledge and also as the usual life of all living beings, then there is no ultimate difference between a jIva and and an enlightened one.
यथा ज्ञ-जीवयोर् न अस्ति भेदो नाम तथा एतयो: ।
भेदोऽस्ति न ज्ञ-शिवतोर् विद्धि शान्तmaखण्डितम् ॥२६॥
yathA jJa-jIvayor na asti bhedo nAma tathA etayo: |
bhedo 'sti na jJa-zivator viddhi zAntam akhaNDitam ||26||
as there's no distinction between
living and knowing, so there is
none between Jîva and ziva.
Know that peaceful, undivided...
yathA – as =
jJa-jIvayor na asti bheda: nAma – between the Knower & the Living.jIva there is no particular distinction =
tathA – thus =
etayo: – between these two =
bheda: asti na jJa-zivator viddhi zAntam akhaNDitam x.
यथा ज्ञ-जीवयोर् As between Jna Knowledge and Jîva Living
न अस्ति भेदो नाम there is no particular distinction
तथा एतयोः भेदो अस्ति न ज्ञ-शिवतोर् so there is no distinction between Jîva and ziva.
विद्धि शान्तmaखण्डितम् Know that peaceful, undivided...
~m.26 There is no difference between truth and a Jiva (a being). Similarly there is no difference between Jiva and truth. Know that perfect peace is indivisible.
~sv.26-27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
~vlm.26 As there is no difference between the intelligent and the living soul (jIva), so there is no diversity between the intelligent soul and Siva (Ziv or Jove), the Lord of animated nature who is the undivided whole,
Ø
सर्वM प्रशान्तmaजmeकmanAदिमध्यम्
आभास्वरM स्वदनमात्रmaचेत्यचिह्नुम् ।
सर्वM प्रशान्तmiति शब्दमयी तु दृष्टि:
बोdhAर्थmeव हि मुधा एव तद् ॐ-इtIदम् ॥२७॥
सर्वम् प्रशान्तmaजmeकmaन्=आदि-मध्यम्
आभास्वरम् स्वदन-मात्रmaचेत्य-चिह्नुम् ।
सर्वम् प्रशान्तmiति शब्दमयी तु दृष्टि:
बोdhAर्थmeव हि मुdhaiव तद्ॐइtIदम् ॥२७॥
sarvam prazAntam ajam ekam an=Adi-madhyam
AbhAsvaram svadana-mAtram acetya-cihnum |
sarvam prazAntam iti zabdamayI tu dRSTi:
bodha-artham eva hi mudhA eva tad OM-iti idam ||27||
sarvam prazAntam - all fully brought to peace =
ajam - unborn =
ekam an=Adi-madhyam - one without beginning or middle =
AbhAsvaram svadana-mAtram x
acetya-cihnum x
sarvam prazAntam x
iti zabdamayI tu dRSTi: x
bodhArtham eva hi x
mudhA eva tad om-iti idam x.
~VA all this
is peaceful unborn nondual,endless and middleless
shining sweetness ...
(acety-ahnim = ???), total unmoving Consciousness- these my words are
for helping in awakening only. Even words “all this is OM” are
foolish.
~AS: The word is acetya+cihnam = one whose characteristics cannot be imagined. The first two lines are declaring "everything" as the peaceful Brahma. In the last two lines a philosophical points is raised and resolved. If Brahma is unique what does all (sarva) refer to? It says, that its only a nomenclature (zabdamayI tu dRSTiH) meant for clarification; it is really useless everything is just "om"!
~m.27 All is perfect peace, unborn. All is one only without any end, middle or beginning. It is totally luminous. It is all delight only. It is objectless. That 'the all peaceful and quiet one is full of sound' is merely for the sake of teaching. 'That is OM' is a vain expression only.
~sv.26-27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
~vlm.27. Know the all quiescent, and the unborn One, who is without begining, middle and end; who is self manifest and felicity itself; and who is inconceivable and beyond all assignable property or quality. He is all quiescent, and all verbal and occular indications of him are entirely false. Yet for the sake of our comprehension, he is represented as the Holy one, on or om.
AbhAsvara
svadana
cihnu siGN
dRSTi
bodhArtha
oॐm
DAILY READINGS 4 May
fm5058 2.my04-05 su.raghu, Lord of kirAta .z48
fm7073 3.my04..06 Evolution in Other Words .z59
fm3020 1.my04..07 Projective pratibhA.Imagining .z54 https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..07%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
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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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Jiva Das
fm5057 2.my03 A VARIEGATED WISHING.STONE, OR ELSE!... z27
oॐm
FM.5.57
A VARIEGATED WISHING.STONE
VASISHTHA THE PLENTIFUL said—
यद् आत्म.मरिचस्य अन्तश् चित्त्वात् तीक्ष्णत्व.वेदनम् ।
yat_Atma.maricasya_anta:_cittvAt tIkSNatva.vedanam |
तद् अहम्तादि भेदादि देश.कालादि चेत्यतः ॥५।५७।१॥
tat_ahamtA.Adi bheda.Adi deza.kAla.Adi cetyata: ||5|57|1||
.
yad/yadA_Atma.maricasya_anta: .
what is the self of pepper within =
cittvAt
from the effective Consciousness =
tIkSNatva.vedanam
the sense of sharpness =
tad.ahamtA.Adi
That.'I'ness =
bheda.Adi – & such distinctions =
deza.kAla.Adi
Place & Time =
cetya.tas / ca.iti.atas
ceti_a.tas – after conception
.
*vwv.1342a/1a. There is the cognition of pungency within black pepper which is the Self, on account of its conscious nature.
*m.1 When the Self conceives itself as pepper, the quality of pungency emerges. Thus by relative sentient consciousness all divisions like 'I' arise.
*sv. O rAma, the infinite consciousness becomes aware of the pungency of the chili: and this gives rise to the ego.sense, with all its differentiation in time and space.
*vlm. The intellect residing in the soul, is felt by all like the poignancy inherent in pepper; and it is this, whereby we have the intellection of the ego and non.ego, and of the distinctions of the undivided dimension of infinite duration and space.
यद् आत्म.लवणस्य अन्तश् चित्त्वाल् लवण.वेदनम् ।
yat_Atma.lavaNasya_anta:_cittvAt_lavaNa.vedanam |
तद् अहम्तादि भेदादि देश.कालादि मत्.स्थितम् ॥५।५७।२॥
tat_ahamtA.Adi bheda.Adi deza.kAla.Adi mat.sthitam ||5|57|2||
.
yad Atma.maricasya_anta: .
what is the self of salt within =
cittvAt – from the effective Consciousness =
lavaNa.vedanam – the sense of saltiness =
tad.ahamtA.Adi – That.'I'ness =
bheda.Adi – & such distinctions =
deza.kAla.Adi – Place & Time =
mat.sthitam . existent for me
.
*m.2. When the Self conceives of salt, then sensation/quality of salt.ness arises.
*sv.2 The infinite consciousness becomes aware of the savour in salt; and that gives rise to the ego.sense with all the differentiation which seems to exist in time and space.
*vlm.2. The soul is as the Universal ocean of salt, and the intellect is the saltishness inherent in it; it is this which gives us the knowledge of the ego and non.ego, and appears in the forms of infinite space and time; (which are no other than its attributes).
*vwv.1342b/2a. There is the cognition of saline taste within salt which is the Self, on account of its conscious nature.
स्वतो यद् अन्तर् आत्म.ईक्षोश् चित्त्वान् माधुर्य.वेदनम् ।
svatas_yat_antar_Atma.IkSo:_cittvAn mAdhurya.vedanam |
तद्.अहम्तादि भेदादि जगत्.तत्त्व.आदि जृंभितम् ॥५।५७।३॥
tad.ahamtA.Adi bheda.Adi jagat.tattva.Adi jRmbhitam ||5|57|3||
.
svatas yat.which/what antar.inner of/for Atma.self/Self\soul.IkSusugar.o: from/thru cittva.at
mAdhurya.vedana.m
tad.ahamtA."I"ness .Adi.beginning.with/&c.
bheda.division/distinction.Adi.beginning.with/&c.
jagat.world.tattva.objectivity/truth/that.condition.Adi.beginning.with/&c. jRmbhita.m
.
*m.3 When the Self conceives in itself of sugarcane, the sense of sweetness arises.
*sv.3 The infinite consciousness becomes aware of the sweetness in sugarcane; and thereby arises the awareness of its particular characteristic.
*vlm.3. The intellect of which we have the knowledge as inherent in the soul itself; is as the sweetness of the sugarcane of the soul, and spreads itself in the different forms of the ego and the non.ego of worldly objects.
*vwv.1343b./3a There is the cognition of sweetness within sugarcane which is the Self, by itself, on account of its conscious nature.
स्वतो यद् आत्म.दृषदश् चित्त्वात् काठिन्य.वेदनम् ।
svata:_yat_Atma.dRSada:_cittvAt kAThinya.vedanam |
तद् अहम्तादि भेदादि देश.कालादिताम् गतम् ॥५।५७।४॥
tat_ahamtA.Adi bheda.Adi deza.kAla.AditAm gatam ||5|57|4||
.
svatas
{yad / yadA}
Atma.dRSada:
cittvAt
kAThinya.vedanam
to the knowing of hard/firmness
tat_ahamtA.Adi bheda.Adi deza.kAla.AditAm gatam
that ahamtA."I"ness is differently distinguished as it passes thru its states of Place & Time
.
*vlm.4. The intellect which is known as the hardness inhering in the stonelike soul, diffuses itself in the shapes of the compact ego and the unsolid non.ego of the world.
*vwv.1343b./4a There is the perception of hardness of a rock which is the Self, on account of its conscious nature.
*m.4 When the Self conceives itself as stone, the character of hardness emerges.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock... and thus self.consciousness or individuality arises....
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
svatas_yat_Atma.ta:_yasya cit.dravatvA.Adi.vartanam |
तद् अहम्तादि भेदादि भुवनादि इति संस्थितम् ॥५।५७।५॥
tat_ahamtA.Adi bheda.Adi bhuvana.Adi_iti saMsthitam ||5|57|5||
.
svatas.re.itself
yadAtma.tas {re.which.self /when re.self}
yasya.of.which cit.Chit/consciousness/conceptuality.
drava.tva.-ity.Adi.beginning.with/&c..
vartana.m
tat.hit/that ahamtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c. bhuvana.being/world.Adi.beginning.with/&c._iti.so/as saMsthita.standing/depending.on. m
.
*m.5 When the Self conceives within itself as mountain, the sense of heaviness arises.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*vlm.5. The knowledge that we have of the solidity of our rock.like soul, the same solidifies itself in the forms of I and thou, and the diversities of the world all about us.
*vwv.1344./5b.6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
svatas_yat_Atma.ta:_yasya cit.dravatva.Adi.vartanam |
तद् आवर्ताद्य् अहम्तादि=भेदाद्य.आकारिता इव ॥५।५७।६॥
tad AvartA.Adi_ahamtA.Adi=bheda.Adi.akAritA:_iva ||5|57|6||
.
svatas.re.itself yat.which/what Atmatas.re.self yasya.of.which
cit.Chit/consciousness/conceptuality.dravatva.fluidity/liquidity.Adi.vartana.rolling/wandering\living.on.m
tat.hit/that Avarta.turning/winding\whirl\vortex.Adi.beginning.with/&c.
aham.tA.Adi=bheda.division/distinction.Adya.kArita.a iva .
.
*vwv.1344./5b.6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
*m.6 When the Self conceives itself as water, the sense of fluidity arises along with phenomena of vortex etc.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*vlm.6. The soul which like the great body of water, presents its fluidity in the form of the intellect; the same assumes the forms of the whirlpools of the ego, and the varieties of non.ego in the world.
स्वत यद् आत्म.वृक्षस्य शाखादिस् तस्य वेदनम् ।
svata:_yat_Atma.vRkSasya zAkha.Adi:_tasya vedanam |
तद् अहम्तादि भेदादि भुवनादि.इव सत् स्फुरत् ॥५।५७।७॥
tat_ahAmtA.Adi bheda.Adi bhuvana.Adi_iva sat_sphurat ||5|57|7||
.
svatas.re.itself of/for yat.which/what.Atma.self/Self\soul.vRkSa.tree.sya zAkha.branch.Adi.beginning.with/&c.. tasya.of.him/it\his\its vedana.knowing/the.known.m that "I"ness &c. bheda.division/distinction.Adi.beginning.with/&c. bhuvana.being/world.Adi.beginning.with/&c. iva.like/as.if sat.being.So sphurat. soarkling/flashing/vibrating/manifesting
.
*vwv.1345/8.7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
*m.7 When the Self conceives itself as tree, the sense of treeness along with its brances arises.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*vlm.7. The great arbor of the soul, stretches itself in the exuberent branches of the intellect; producing the fruits of ego and the various forms of non.ego in the world.
* svatas.re.itself of/for yat.which/what.Atma.self/Self\soul.vRkSa.tree.sya zAkha.branch.Adi.beginning.with/&c.. tasya.of.him/it\his\its vedana.knowing/the.known.m that "I"ness &c. bheda.division/distinction.Adi.beginning.with/&c. huvana.being/world.Adi.beginning.with/&c. iva.like/as.if sat.being.So sphurat. soarkling/flashing/vibrating/manifesting
यद् आत्म.गगनस्य अन्तश् चित्त्वाच् छून्यत्व.वेदनम् ।
yat_Atma.gaganasya_anta: cittvAt_zUnyatva.vedanam |
तद् अहम्तादि भेदादि भुवनादि इति भावनम् ॥५।५७।८॥
tat_ahAmtA.Adi bheda.Adi bhuvana.Adi_iti bhAvanam ||5|57|8||
.
yat.which/what of/for Atma.self/Self\soul.gagana.sky/heaven/air.sya_antar.inner from/thru
cittva.conceptuality.at zUnyatva.vacuity.vedana.knowing/the.known.m
tat.hit/that ahamtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c.
bhuvana.being/world.Adi.beginning.with/&c._iti.so/as
bhAvana.m .
*vwv.1345/8.7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
*m.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise. .And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*vlm.8. The intellect which is but a gap in the great vacuum of the soul, produces the ideas of I and thou and of the universe besides.
यद् आत्म.गगनस्य अन्तश् चित्त्वात् सौषिर्य.वेदनम् ।
yat_Atma.gaganasya_anta:_cittvAt sauSirya.vedanam |
तद् अहम्तादि भेदादि शरीर.आदि च दीपितम् ॥५।५७।९॥
tad ahAmtA.Adi bheda.Adi zarIra.Adi ca dIpitam ||5|57|9||
.
yat.which/what of/for
Atma.self/Self\soul.gagana.sky/heaven/air.sya antar.inner from/thru cittva.conceptuality.at
sauSirya.vedana.knowing/the.known.m
tat.hit/that
ahamtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c. zarIra.body/embodiment.Adi.beginning.with/&c. ca.&/also/too dIpita.m
.
*m.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise. .And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*sv.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*vlm.9. The intellect is as vain as vanity itself in the vacuity of the soul; and gives rise to the ideas of ego and tu, and of the world besides.
स्वतो यद् आत्म.कुड्यस्य नैरन्तर्यम् निरन्तरम् ।
svata:_yat_Atma.kuDyasya nairantaryam nirantaram |
तद्.अहम्ता=आदि.भेदेन चित्ताद् बहिर् इव स्थितम् ॥५।५७।१०॥
tad.ahamtA=Adi.bhedena cittAt_bahir iva sthitam ||5|57|10||
.
svatas.re.itself yat.which/what
of/for Atma.self/Self\soul.kuDya.wall\perceptual.wall.sya nairantarya.m nirantaram.constantly by/with tat.hit/that ahamtA."I"ness
=Adi.beginning.with/&c..bheda.division/distinction.ina
from/thru citta.conceptual.mind.at bahir.outside iva.like/as.if sthita.situate/set.m – as.if external to chitta .Affection =
.
*vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
*m.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise. .And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*vlm.10. The intellect situated within the environs of the soul, has its egoism and non.egoism situated without it. (i.e. The soul contains the intellect, which deals with ideas lying beyond it).
#ahamtA #ahantA In YV, the #aham.tA I.ness of the #ahamkAra "I"dentity, while ahamtA = "I".ness as svatas yad Atma.kuDyasya nairantaryam nirantaram | tad.aham.tA.Adi.bhedena cittAt_bahir iva sthitam, y5057.010.
#nairantarya.m uninterruptedness, close succession, continuousness, compactness, yogas. (#nairantaryena °येण .ind.. uninterruptedly, continually, paJc.); •• immediate consequence, sarvad.
#ant to bind . #antara . #nirantara . having no interval (in space or time), close, compact, dense, uninterrupted, constant (.ता f.), mbh.&c.; •• not other or different, identical; not hidden from view; •• #nirantaram .ind.. closely, tightly, firmly; constantly, continually; immediately, at once.
स्वतो यद् यदा आत्म.सत्तायाश् चित्त्वात् सत्त्व.एक.वेदनम् ।
svata:_yat.yadA_Atma.sattAyA:_cittvAt sattva.eka.vedanam |
तद् अहम्तादि भेदादि=चेतनानि इति.वत् स्थितम् ॥५।५७।११॥
tat_ahamtA.Adi bheda.Adi=cetanAni_iti.vat sthitam ||5|57|11||
.
svatas.re.itself yat.which/what Atma.self/Self\soul.satta.beingness.yA:
cittva.conceptuality.at
sattva.eka.vedanam
tad ahamtA.Adi
bheda.Adi
cetanAni_iti.vat sthitam
.
svatas Of itself
*vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
*m.11.12 . When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self. luminous Self.
*sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*vlm.11. When the intellect is known, to be of the same essence with that of the soul; then the difference of the ego and non.ego, proves to be but acts of intellection and no reality.
अन्तरात्म.प्रकाशस्य स्वतो यद् अवभासनम् ।
antarAtma.prakAzasya svata:_yat_avabhAsanam |
तद् अहम्तादि चित्त्व.आदि जीव इत्य्.एव वेद सः ॥५।५७।१२॥
tat_ahamtA.Adi cittva.Adi jIva* iti_eva veda sa: ||5|57|12||
.
antarAtma.prakAzasya – of the radiance of the self within =
svatas.re.itself
yad avabhAsanam – what is the projection =
tad – that =
ahamtA."I"ness
.Adi.beginning.with/&c.
cittva.conceptuality.Adi.beginning.with/&c.
Living.Jîva iti.so/as eva.very/only vedana.knowing/the.known sas.he/it – it is known as the Living.jIva =
svatas of itself.
distinguish
tad.aham.tA that.I.ness from tad ahantA that nonharmer
.
*vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
*m.11.12 . When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self. luminous Self.
*sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*vlm.12. It is the reflexion of the inward soul which is understood to be the ego, the mind and anima or animated soul. (The two souls are respectively called the nafs natigue and the nafs Jesmia in sufism, the former is Meram and Shaffat..luminous and transparent, and the latter nafs amera Jesmani..or bodily senses, and quate uhshi..or outrageous passions).
अन्तर् अस्ति यद् आत्मा.इन्दोश् चिद्रूपम् चिद्रसायनम् ।
anta:_asti yat_AtmA.indo:_cit.rUpam cit.rasAyanam |
स्वत आस्वादितम् तेन तद् अहम्तादिना उदितम् ॥५।५७।१३॥
svata: AsvAditam tena tat_ahamtA.AdinA_uditam ||5|57|13||
.
antar asti yad
within is what
AtmA.indo:
of the self.Moon
cit.rUpam is the Consciousness.Form
cit.rasAyanam the Consciousness.nectar
svatas.re.itself
AsvAdita.sweetened
tena – w that
"tat.hit/that.ahamtA."I"ness. Adi.beginning.with/&c."nA udita.arisen.m .
.
*ewp. everything has "I"dentity. You speak yours with your voice to my ears. An apple speaks with its body to your eyes: "I am crisp, tart.sweet, and red. I am Apple."
*vwv.13. The nectar of Life which is of the nature of Consciousness, which exists within the Moon that is the Self, is enjoyed by That, by Itself. It is risen (or manifested) through the ego (or individualised consciousness) and the like.
*m.13.15 . The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*vlm.13. When the luminous and moon like soul, entertains and enjoys the ambrosial beams of the intellect within itself; it then forgets its egoism, which rises no more in its bright sphere.
#ras 2 to taste, feel . #rasAyana.m (.n.. but sometimes following the gender of the word to which it refers) a medicine supposed to prevent old age and prolong life, an elixir, elixir vitae (also applied to the first fructifying rains). •• #rasAyanI a canal or channel for the fluids (of the body), suzr.
#svAt_to taste well (SWeeT) . #Asvad unto . #AsvAda.: eating with a relish, tasting, enjoying (also metaphorically); flavour, taste. • #AsvAdavat a. having a good taste, palatable; delicious in flavour. • #AsvAdaka a. tasting, enjoying. • #AsvAdana n. the act of eating, tasting, enjoying. • #AsvAdita .adj.. tasted, enjoyed, eaten. •Ø• #svAdya_a. to be eaten; to be tasted or enjoyed mbh.; having a good taste, palatable delicious. •• #anAsvAda.: want of taste, insipidity; a. without taste, insipid. • #anAsvAdita a. not tasted; .pUrva never before tasted.
परमात्म.गुडस्य अन्तर् यच् चित् स्वादु.उदय.आत्मकम् ।
paramAtma.guDasya_antar yat_cit svAdu.udaya.Atmakam |
तदेव आस्वाद्यते तेन स्वतो ऽहम्तादि न अन्तरे ॥५।५७।१४॥
tadeva_AsvAdyate tena svata:_ahamtA.Adi na_antare ||5|57|14||
.
paramAtma.Superself.guDasya
antar.inner
yat.which/what
cit.Chit/consciousness/conceptuality
svAdu.
udaya.
Atmaka.m
tat.hit/that eva.very/only
AsvAdy<.ate tena.thereby/thus svatas.re.Ur.own ahamtA."I"ness
.Adi.beginning.with/&c.
na.not in antara.another.i
.
*vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
*m.13.15. The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*sv. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*vlm.14. When the sweetness of the intellect, is felt within the molasses of the soul; it is relished by the mind with a zest, which makes it forget its egoism in itself.
परमात्मम् अणोश् चित्त्वाद् यद् अन्तः कचनम् स्वयम् ।
paramAtmam aNo:_cittvAt_yat_anta: kacanam svayam |
चेतन.आत्म.पदे च अन्तर् अहम् इत्यादि वेत्त्य् असौ ॥५।५७।१५॥
cetana.Atma.pade ca_antar aham iti.Adi vetti_asau ||5|57|15||
.
paramAtmam aNo:
cittvAt
yad anta: kacanam svayam
cetana.Atma.pade ca_antar
aham ity.Adi vetti asau
.
*ABComm. cetanA.rUpe Atmapade svarUpe
.
*m.13.15 . The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*sv.15 The crystal of this infinite consciousness reflects its own light of consciousness which is present in all these combinations of atomic particles: and they then gain an apparent self.consciousness and think 'I am', etc.
*vlm.15. When the bright gem of the soul, shines with the radiance of the intellect in itself; it finds its egoism to be lost altogether, under the brightness of its intellectual light.
न.च किम्चन वेत्त्य् अन्तर् वेद्यस्य असम्भवाद् इह ।
na.ca kimcana vetti_antar vedyasya_a.sambhavAt_iha |
न च आस्वादयति स्वादु स्वाद्यस्य असम्भवाद् अयम् ॥५।५७।१६॥
na ca_AsvAdayati svAdu svAdyasya_a.sambhavAt_ayam ||5|57|16||
.
nothing whatever he knows within
of the knowable
thru its unBecoming here:
so too
the sweet cannot be sweetened
thru the unBecoming of its savor,
this
.
*jd. <svAdya> offers a little pun, <su.Adya>. "a good beginning",
but here it is "savorable, 2B.tasted".
*m.16 In fact, there is nothing like conception or understanding (separate) within the Self. It is imposible. There is nothing like sweetness to be relished. Such a thing is impossible.
*vlm.16. The soul perceives nothing in itself, for the total want of the perceptibles in it; nor does it taste anything in itself, for want of anything gustable therein, (The objective is altogether lost in it).
*na.ca kimcana – nothing whatever = vetti antar – he knows within = vedyasya – of the knowable = a.sambhavAt_iha – thru unBecoming here = na ca_AsvAdayati svAdu – neither is the sweet made sweet =
of/for the svAdya.2B.tasted/savory.sya_a.non.sambhavat.becoming.at is ayam.this
न च किम्चिच् चिनोत्य् अन्तश् चेत्यस्य असम्भवे सति ।
na ca kimcit_cinoti_anta:_cetyasya_a.sambhave sati |
विन्दते न वा वा किम्चिद् वेद्यस्य असम्भवाद् असौ ॥५।५७।१७॥
vindate na vA vA kimcit_vedyasya_a.sambhavAt_asau ||5|57|17||
.
na ca kimcic cinoti anta: – nor does it conceive anything within =
cetya.sya_a.sambhave sati – there being unBecoming of the conceivable =
vindat.finding.e na.not vA.or vA.or kiMcit.whatever
vedya.sya a.sambhavAt asau
thru the unBecoming of its knowability,
this
.
.
*m.17 There is nothing like internal sentience within the Self. There is nothing to be attaned within itself (since there is nothing other than Self that can be attained).
*sv.16.18 In reality, because the inner awareness in all these combinations is non.different from the infinite consciousness, there is no subject.object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
*vlm.17. It thinks of nothing in itself, for want of the thinkables therein; nor does it know of aught in itself, for want of the knowables there. (The soul being absorbed in itself, is unconscious both of the subjective as well as objective).
असदाभास एव आत्मा अनन्तो भरित.आकृतिः ।
a.sadÂbhAsa* eva_AtmA* ananta:_bharita.AkRti: |
स्थितः सदा एव एक.घनो महाशैल इव आत्मनि ॥५।५७।१८॥
sthita: sadA_eva_eka.ghana_mahAzaila* iva_Atmani ||5|57|18||
.
a.sad.AbhAsa eva_AtmA*
ananto bharita.AkRti:
sthita: sadA_eva_eka.ghano
mahAzaila iva_Atmani
in a great stone as in the self
.
*m.18 Nonbeing is a mere reflection of the infinite form of Self. That form abides inside Self as solid mountain.
*sv.16.18 In reality, because the inner awareness in all these combinations is non.different from the infinite consciousness, there is no subject.object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
*vlm.18. The soul remains blank of all impressions of the subjective and objective, and also of the infinite plenum in itself; it remains in the form of a firm and solid rock by itself.
अनया तु वचो.भङ्ग्या मया ते रघुनन्दन ।
anayA tu vaca:.bhaGgyA mayA te raghunandana |
न अहम्तादि.जगत्ता.आदि=भेदो ऽस्ति इति निदर्शितम् ॥५।५७।१९॥
na_ahamtA.Adi.jagattA.Adi=bheda:_asti_iti nidarzitam ||5|57|19||
.
anayA tu vaco.bhaGgyA mayA te raghunandana
na_ahamtA.Adi=jagattA.Adi+bhedo asti_iti
nidarzitam
envisioned
*vwv.1349/19. rAma! Through this flood of words, it has been demonstrated to you by me that there is no difference such as individualised consciousness (or the ego) and the world.nature (or the object of experience).
*m.19 I have, however, proved by some mutually contradicting statements, that there is no difference between 'I.ness' and the world.
*sv.19.20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world.illusion.
*vlm.19. It is by way of common speech or verbiage, we use the words I and thou, and of the objective world, though they are nothing whatever in reality.
न चित्तम् अस्ति न.उ चेता न जगत्ता.आदि.विभ्रम: ।
na cittam asti no cetA na jagattA.Adi.vibhrama: |
वृष्ट.मूक.अम्बुद.सितम् शान्तम् शाम्यति केवलम् ॥५।५७।२०॥
vRSTa.mUka.ambuda.sitam zAntam zAmyati kevalam ||5|57|20||
.
na cittam asti no cetA
na jagattA.Adi.vibhrama:
vRSTa.mUka.ambuda.sitam
zAntam zAmyati kevalam .
.
*m.20 (Infact) there is no mind, no relative knowledge, and no perplexities like world. Like a cloud which becomes calm after raining, Absolute too quietens the deformations (if any).
*sv.19.20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world.illusion.
*vlm.20. There is no seat nor agent of thought, nor fallacy of the world in the soul; (all which are acts of the mind only): while the soul remains as a mute and pellucid cloud, in one sphere of the autumnal sky.
#ci . *cetA . third person singular periphrastic perfect class parasmaipada
यथा आवर्ता.आदिताम् एति द्रवत्वाद् वारि वारिणि ।
yathA_AvartA.AditAm eti dravatvAt_vAri vAriNi |
तदा अहम्तादिताम् एति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥५।५७।२१॥
tadA_ahamtA.AditAm eti jJaptA jJaptau jJa* Atmani ||5|57|21||
.
yathA_AvartA.AditAm eti dravatvAt_vAri
as water, on.account.of its flow, goes to a state of whirlpool or the like
vAriNi_in the water
tadA aham.tA.AditAm eti then there goes to a state of "I"ness or the like
jJaptA jJaptau jJa
Atmani
in the Self.
*m.21 Just like water which develops vorticity due to its fluidity, truth remains as memory in one's Self when the sense of ego develops in the Self.
*sv.21 Just as water acquires the appearance of a whirlpool with a personality of its own, consciousness seems to give the appearance of 'I' etc., within itself. But consciousness is consciousness only, whether it thinks of itself as lord Siva or as a little jiva!
*vlm.21. As the waters by cause of there fluidity, take the forms of vortices in the sea; so the intelligent soul assumes its errors of I and thou in its undivided self; owing to its delusion (maya) of the knower and known (or the subjective and objective).
यथा द्रवत्वम् पयसि यथा स्पन्दः सदागतौ ।
yathA dravatvam payasi yathA spanda: sadAgatau |
अहम्ता.देश.कालादि तथा ज्ञे ज्ञप्ति.मात्रके ॥५।५७।२२॥
ahamtA.deza.kAla.Adi tathA jJe jJapti.mAtrake ||5|57|22||
.
yathA dravatvam payasi
like the current in water,
yathA spanda: sadAgatau
as vibration always when it comes
ahamtA.deza.kAla.Adi yathA
as "I"dentity.Place.Time.&c
jJe jJapti.mAtrake
.
*m.22 Just like fluidity which resides in water, and vibrating nature in air, I.ness, space and time reside in truth as mere memory or understanding.
*sv.22.23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
*vlm.22. As fluidity is inherent in water, and motion in air, so is egoism innate in the subjective knower, and objectively connate with the known world. (This is said of the intelligent or animated soul, and not of the supreme soul, which is both the subject and object in itself).
ज्ञो ज्ञतायाम् शिवम् ज्ञानम् जानाति ज्ञान.बृम्हया ।
jJa:_jJatAyAm zivam jJAnam jAnAti jJAna.bRmhayA |
ज्ञायते ऽहम्तदाज्ञेन जीव.आदि इति अभिजीवनैः ॥५।५७।२३॥
jJAyate_ahamtadi jJena jIva.Adi_iti abhijIvanai: ||5|57|23||
.
jJa: jJatAyAm zivam jJAnam
jAnAti jJAna.bRmhayA
jJAyate .
ahamtadi aham.tad.i (sic in the three versions, but in AB <ahaMtAdi>
jJena
jIva.Adi_iti abhijIvanai: .
#abhijIvana
*m.23 Because of Truth .consciousness, Self knowledge swells in a 'jnani' and thus he comprehends the auspicious knowledge. Because (of the same) Truth. consciousness 'I and such' rememember/understand that a Jiva is also Self.
*sv.22.23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
*vlm.23. The more doth the knowledge of a man, increase in its verity, the clearer does the knowing man come to find, that his very knowledge of the known objects, is the display of Divine Omniscience itself. But should he come to know his egoism or subjectivity, owing to his vitality and activity; and conceive the Idison or objectivity of all others (beside himself; in this case the learned or knowing man is no better than an Egoist, and knowing the Living God or Jiva brahmA only.
*VA. it (Atman, Consciousness) knows itself as ziva with great knowledge “this, knowledge, knower”. WIth knowledge “I” , it is known as limited jiva etc
*AS. The truly knowledgeable one (jJaH) in his state of knowledge (jJatAyAm) knows the absolute truth due to the natural expansion of the understanding (jJAnabRMhayA); (on the other hand) for the one whose knowledge is relative (based on aham tat, thus in the state termed as ahamtat) , the soul is understood from the jIva_and various life experiences. Thus, the absolute and relative knowledge are contrasted.
#bRh . #bRMh cl.1 P. ( dhAtup.17,85) #bRMhati बृंहति (also te °ते S3Br. and #bRhati बृहति AV.; pf. #babarha बबर्ह AV.; A. p. बबृहाण्/अ RV. ), to be thick, grow great, increase (the finite verb only with a prep.): Caus. बृंहयति , °ते (also written वृ°) , to make big or fat or strong, increase, expand, further, promote mbh.kathAs. . . #bRmhA [not found elsewhere] expansion, #jJAna.bRmhayA y5057.023.
यथा उदेति यथा ऽज्ञस्य तृप्तिर् ज्ञानेन यादृशी ।
yathA_udeti yathA_ajJasya tRptir_jJAnena yAdRzI |
अनन्या.इव अन्यता बुद्धा स तथा जृम्भते तया ॥५।५७।२४॥
ananyA_iva_anyatA buddhA sa* tathA jRmbhate tayA ||5|57|24||
.
yathA udeti
yathA ajJasya tRpti: jJAnena yAdRzI
ananyA iva_anyatA buddhA
sa tathA jRmbhate tayA .
*m.24 Satisfaction occurs to an ignorant person essentially due to Self.knowledge. In the same way whatever the One without second conceives in his wisdom, the same swells in him.
*sv.24.25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
*vlm.24. In as much as the intelligent soul (jIva), derives its pleasure from its knowledge of objects; in like manner is it indentified with the knowledge, of its sameness with or difference from that object. (i.e. It is according to the thought or
belief of the thinker, that he is identified or differentiated from the object thought of).
#jRmbh, . #jRmbhate, . #jRmbhati जृम्भ् 1 Atm. (जृम्भते, जृम्भित, जृब्ध) To gape, yawn; Ms.4.43. • To open, e.x.p.a.n.d, burst open (as a flower &c.) Kathas. xv; वरयुवतिमुखाभं पङ्कजं जृम्भते $द्य Ṛs.3.22. To increase, s p r e a d or extend everywhere; • To appear, become manifest; संकल्प.योनेरभिमान.भूतमात्मानमाधाय मधूर्ज. जृम्भे Ku.3.24; u.5.13. Caus. — To cause to yawn or expand. cl. 1. Atm. jRmbhate (ep. also Par. jRmbhati; p. jrmbहम्ANa; pf. jajRmbhe; ind. p. jRmbhitvA) to open the mouth, yawn; to open (as a flower); to fly back or recoil (as a bow when unstrung) mbh. v, 1909; to unstring a bow R. iii, 30, 28; to unfold, spread (as a flood &c.); to spread (as sound): Intens. jarIjRmbhate, to spread everywhere.
जीवनम् ज्ञातता ज्ञाता जीवनम् जीव.जीवनम् ।
jIvanam jJAtatA jJAtA jIvanam jIva.jIvanam |
अत्यन्तम् अस्ति नो भेदश् चिद्रूपत्वे ज्ञ.जीवयोः ॥५।५७।२५॥
atyantam asti no* bheda:_cit.rUpatve jJa.jIvayo: ||5|57|25||
.
jIvana.x.m jJAtatA.x. jJAta.Known. jIvana.x.m a living.jIva.jIvana.x.m .
atyanta.infinite/boundless.m asti.is/exists. no*.not.at.all\@us. bheda.x.:
in/when cit.Consciousness.rUpatva.formation.e . of jJa.x.jIva.x.yo: .
.
*m.25 Knowing truth is life. Life with knowledge is (real) living of a being. There is absolutely no difference between the transcendent form and a wise being.
*sv.24.25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
*vlm.25. Living, knowing and the knowledge of things, are properties of the animated or concrete soul—the jIva: but there is no difference of these in the discrete, or Universal and intellectual soul (which is one in all). . Perfection of knowledge, is the Omniscience of God, and leads the knower, to the belief of his Omnipresence. But imperfect knowledge, leads to the belief of the Ego and the Jiva or Living God, as destinct from the quiescent Brahma.
*VA. in knowledge, life is knowledge, in living life is life. In
the real Cit, there is no difference between knowledge and life.
*AS. When life is understood as the state of knowledge and also as the usual life of all living beings, then there is no ultimate difference between a jIva_and and an enlightened one.
यथा ज्ञ.जीवयोर् न अस्ति भेदो नाम तथा एतयोः ।
yathA jJa.jIvayo:_na_asti bheda_nAma tathA_etayo: |
भेदो ऽस्ति न ज्ञ.शिवतोर् विद्धि शान्तम् अखण्डितम् ॥५।५७।२६॥
bheda_asti na jJa.zivator viddhi zAntam akhaNDitam ||5|57|26||
.
as there's no distinction between
living and knowing, so there is
none between Jîva_and ziva.
Know that peaceful, undivided...
yathA – as =
jJa.jIvayor na_asti bheda: nAma – between the Knower & the Living.jIva there is no particular distinction =
tathA – thus =
etayo: – between these two =
bheda: asti na jJa.zivator viddhi zAntam akhaNDitam .
यथा ज्ञ.जीवयोर् As between Jna Knowledge and Jîva Living
न अस्ति भेदो नाम there is no particular distinction
तथा एतयोः भेदो अस्ति न ज्ञ.शिवतोर् so there is no distinction between Jîva_and ziva.
विद्धि शान्तmaखण्डितम् Know that peaceful, undivided...
*m.26 There is no difference between truth and a Jiva (a being). Similarly there is no difference between Jiva_and truth. Know that perfect peace is indivisible.
*sv.26.27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
*vlm.26 As there is no difference between the intelligent and the living soul (jIva), so there is no diversity between the intelligent soul and Siva (Ziv or Jove), the Lord of animated nature who is the undivided whole,
सर्वम् प्रशान्तम् अजम् एकम् अन्=आदि.मध्यम्
sarvam prazAntam ajam ekam an=Adi.madhyam
आभास्वरम् स्वदन.मात्रम् अ.चेत्य.चिह्नुम् ।
AbhAsvaram svadana.mAtram a.cetya.cihnum |
सर्वम् प्रशान्तम् इति शब्दमयी तु दृष्टिः
sarvam prazAntam iti zabdamayI tu dRSTi:
बोध.अर्थम् एव हि मुधा एव तद् ॐ.इत्यिदम् ॥५।५७।२७॥
bodha.artham eva hi mudhA_eva tat OM.iti_iidam ||5|57|27||
.
sarvam prazAntam . all fully brought to peace =
ajam . unborn =
ekam an=Adi.madhyam . one without beginning or middle =
AbhAsvaram svadana.mAtram
aceti_a.cihnum
sarvam prazAntam
iti zabdamayI tu dRSTi:
bodhArtहम् eva hi
mudhA_eva tad om.ityidam .
*VA. all this is peaceful unborn
nondual,endless and middleless
shining sweetness ...
(aceti_.ahnim = ???), total unmoving Consciousness. these my words are
for helping in awakening only. Even words “all this is OM” are
foolish.
*AS. The word is aceti_a+cihnam = one whose characteristics cannot be imagined. The first two lines are declaring "everything" as the peaceful Brahma. In the last two lines a philosophical points is raised and resolved. If Brahma is unique what does all (sarva) refer to? It says, that its only a nomenclature (zabdamayI tu dRSTiH) meant for clarification; it is really useless everything is just "om"!
*m.27 All is perfect peace, unborn. All is one only without any end, middle or beginning. It is totally luminous. It is all delight only. It is objectless. That 'the all peaceful and quiet one is full of sound' is merely for the sake of teaching. 'That is OM' is a vain expression only.
*sv.26.27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
*vlm.27. Know the all quiescent, and the unborn One, who is without begining, middle and end; who is self manifest and felicity itself; and who is inconceivable and beyond all assignable property or quality. He is all quiescent, and all verbal and occular indications of him are entirely false. Yet for the sake of our comprehension, he is represented as the Holy one, on or om.
.
oॐm
.
next Canto
FM5058
+++
FM.5.57 A VARIEGATED WISHING.STONE, OR ELSE!... 2.my03
सर्ग ५.५७
sarga 5.57
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यद् आत्म.मरिचस्य अन्तश् चित्त्वात् तीक्ष्णत्व.वेदनम् ।
yat_Atma.maricasya_anta:_cittvAt tIkSNatva.vedanam |
तद् अहम्तादि भेदादि देश.कालादि चेत्यतः ॥५।५७।१॥
tat_ahamtA.Adi bheda.Adi deza.kAla.Adi cetyata: ||5|57|1||
यद् आत्म.लवणस्य अन्तश् चित्त्वाल् लवण.वेदनम् ।
yat_Atma.lavaNasya_anta:_cittvAt_lavaNa.vedanam |
तद् अहम्तादि भेदादि देश.कालादि मत्.स्थितम् ॥५।५७।२॥
tat_ahamtA.Adi bheda.Adi deza.kAla.Adi mat.sthitam ||5|57|2||
स्वतो यद् अन्तर् आत्म.ईक्षोश् चित्त्वान् माधुर्य.वेदनम् ।
sva.ta:_yat_antar_Atma.IkSo:_cittvAn mAdhurya.vedanam |
तद्.अहम्तादि भेदादि जगत्.तत्त्व.आदि जृंभितम् ॥५।५७।३॥
tad.ahamtA.Adi bheda.Adi jagat.tattva.Adi jRmbhitam ||5|57|3||
स्वतो यद् आत्म.दृषदश् चित्त्वात् काठिन्य.वेदनम् ।
sva.ta:_yat_Atma.dRSada:_cittvAt kAThinya.vedanam |
तद् अहम्तादि भेदादि देश.कालादिताम् गतम् ॥५।५७।४॥
tat_ahamtA.Adi bheda.Adi deza.kAla.AditAm gatam ||5|57|4||
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
sva.ta:_yat_Atma.ta:_yasya cit.dravatvA.Adi.vartanam |
तद् अहम्तादि भेदादि भुवनादि इति संस्थितम् ॥५।५७।५॥
tat_ahamtA.Adi bheda.Adi bhuvana.Adi_iti saMsthitam ||5|57|5||
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
sva.ta:_yat_Atma.ta:_yasya cit.dravatva.Adi.vartanam |
तद् आवर्ताद्य् अहम्तादि=भेदाद्य.आकारिता इव ॥५।५७।६॥
tad AvartA.Adi_ahamtA.Adi=bheda.Adi.akAritA:_iva ||5|57|6||
स्वत यद् आत्म.वृक्षस्य शाखादिस् तस्य वेदनम् ।
svata:_yat_Atma.vRkSasya zAkha.Adi:_tasya vedanam |
तद् अहम्तादि भेदादि भुवनादि.इव सत् स्फुरत् ॥५।५७।७॥
tat_ahAmtA.Adi bheda.Adi bhuvana.Adi_iva sat_sphurat ||5|57|7||
यद् आत्म.गगनस्य अन्तश् चित्त्वाच् छून्यत्व.वेदनम् ।
yat_Atma.gaganasya_anta: cittvAt_zUnyatva.vedanam |
तद् अहम्तादि भेदादि भुवनादि इति भावनम् ॥५।५७।८॥
tat_ahAmtA.Adi bheda.Adi bhuvana.Adi_iti bhAvanam ||5|57|8||
यद् आत्म.गगनस्य अन्तश् चित्त्वात् सौषिर्य.वेदनम् ।
yat_Atma.gaganasya_anta:_cittvAt sauSirya.vedanam |
तद् अहम्तादि भेदादि शरीर.आदि च दीपितम् ॥५।५७।९॥
tad ahAmtA.Adi bheda.Adi zarIra.Adi ca dIpitam ||5|57|9||
स्वतो यद् आत्म.कुड्यस्य नैरन्तर्यम् निरन्तरम् ।
svata:_yat_Atma.kuDyasya nairantaryam nirantaram |
तद्.अहम्ता=आदि.भेदेन चित्ताद् बहिर् इव स्थितम् ॥५।५७।१०॥
tad.ahamtA=Adi.bhedena cittAt_bahir iva sthitam ||5|57|10||
स्वतो यद् यदा आत्म.सत्तायाश् चित्त्वात् सत्त्व.एक.वेदनम् ।
svata:_yat.yadA_Atma.sattAyA:_cittvAt sattva.eka.vedanam |
तद् अहम्तादि भेदादि=चेतनानि इति.वत् स्थितम् ॥५।५७।११॥
tat_ahamtA.Adi bheda.Adi=cetanAni_iti.vat sthitam ||5|57|11||
अन्तरात्म.प्रकाशस्य स्वतो यद् अवभासनम् ।
antarAtma.prakAzasya svata:_yat_avabhAsanam |
तद् अहम्तादि चित्त्व.आदि जीव इत्य्.एव वेद सः ॥५।५७।१२॥
tat_ahamtA.Adi cittva.Adi jIva* iti_eva veda sa: ||5|57|12||
अन्तर् अस्ति यद् आत्मा.इन्दोश् चिद्रूपम् चिद्रसायनम् ।
anta:_asti yat_AtmA.indo:_cit.rUpam cit.rasAyanam |
स्वत आस्वादितम् तेन तद् अहम्तादिना उदितम् ॥५।५७।१३॥
svata: AsvAditam tena tat_ahamtA.AdinA_uditam ||5|57|13||
परमात्म.गुडस्य अन्तर् यच् चित् स्वादु.उदय.आत्मकम् ।
paramAtma.guDasya_antar yat_cit svAdu.udaya.Atmakam |
तदेव आस्वाद्यते तेन स्वतो ऽहम्तादि न अन्तरे ॥५।५७।१४॥
tadeva_AsvAdyate tena svata_ahamtA.Adi na_antare ||5|57|14||
परमात्मम् अणोश् चित्त्वाद् यद् अन्तः कचनम् स्वयम् ।
paramAtmam aNo:_cittvAt_yat_anta: kacanam svayam |
चेतन.आत्म.पदे च अन्तर् अहम् इत्यादि वेत्त्य् असौ ॥५।५७।१५॥
cetana.Atma.pade ca_antar aham iti.Adi vetti_asau ||5|57|15||
न.च किम्चन वेत्त्य् अन्तर् वेद्यस्य असम्भवाद् इह ।
na.ca kimcana vetti_antar vedyasya_a.sambhavAt_iha |
न च आस्वादयति स्वादु स्वाद्यस्य असम्भवाद् अयम् ॥५।५७।१६॥
na ca_AsvAdayati svAdu svAdyasya_a.sambhavAt_ayam ||5|57|16||
न च किम्चिच् चिनोत्य् अन्तश् चेत्यस्य असम्भवे सति ।
na ca kimcit_cinoti_anta:_cetyasya_a.sambhave sati |
विन्दते न वा वा किम्चिद् वेद्यस्य असम्भवाद् असौ ॥५।५७।१७॥
vindate na vA vA kimcit_vedyasya_a.sambhavAt_asau ||5|57|17||
असदाभास एव आत्मा अनन्तो भरित.आकृतिः ।
a.sadÂbhAsa* eva_AtmA* ananta:_bharita.AkRti: |
स्थितः सदा एव एक.घनो महाशैल इव आत्मनि ॥५।५७।१८॥
sthita: sadA_eva_eka.ghana_mahAzaila* iva_Atmani ||5|57|18||
अनया तु वचो.भङ्ग्या मया ते रघुनन्दन ।
anayA tu vaca:.bhaGgyA mayA te raghunandana |
न अहम्तादि.जगत्ता.आदि=भेदो ऽस्ति इति निदर्शितम् ॥५।५७।१९॥
na_ahamtA.Adi.jagattA.Adi=bheda:_asti_iti nidarzitam ||5|57|19||
न चित्तम् अस्ति न.उ चेता न जगत्ता.आदि.विभ्रम: ।
na cittam asti no cetA na jagattA.Adi.vibhrama: |
वृष्ट.मूक.अम्बुद.सितम् शान्तम् शाम्यति केवलम् ॥५।५७।२०॥
vRSTa.mUka.ambuda.sitam zAntam zAmyati kevalam ||5|57|20||
यथा आवर्ता.आदिताम् एति द्रवत्वाद् वारि वारिणि ।
yathA_AvartA.AditAm eti dravatvAt_vAri vAriNi |
तदा अहम्तादिताम् एति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥५।५७।२१॥
tadA_ahamtA.AditAm eti jJaptA jJaptau jJa* Atmani ||5|57|21||
यथा द्रवत्वम् पयसि यथा स्पन्दः सदागतौ ।
yathA dravatvam payasi yathA spanda: sadAgatau |
अहम्ता.देश.कालादि तथा ज्ञे ज्ञप्ति.मात्रके ॥५।५७।२२॥
ahamtA.deza.kAla.Adi tathA jJe jJapti.mAtrake ||5|57|22||
ज्ञो ज्ञतायाम् शिवम् ज्ञानम् जानाति ज्ञान.बृम्हया ।
jJa:_jJatAyAm zivam jJAnam jAnAti jJAna.bRmhayA |
ज्ञायते ऽहम्तदाज्ञेन जीव.आदि इति अभिजीवनैः ॥५।५७।२३॥
jJAyate_ahamtadAjJena jIva.Adi_iti abhijIvanai: ||5|57|23||
यथा उदेति यथा ऽज्ञस्य तृप्तिर् ज्ञानेन यादृशी ।
yathA_udeti yathA_ajJasya tRptir_jJAnena yAdRzI |
अनन्या.इव अन्यता बुद्धा स तथा जृम्भते तया ॥५।५७।२४॥
ananyA_iva_anyatA buddhA sa* tathA jRmbhate tayA ||5|57|24||
जीवनम् ज्ञातता ज्ञाता जीवनम् जीव.जीवनम् ।
jIvanam jJAtatA jJAtA jIvanam jIva.jIvanam |
अत्यन्तम् अस्ति नो भेदश् चिद्रूपत्वे ज्ञ.जीवयोः ॥५।५७।२५॥
atyantam asti no* bheda:_cit.rUpatve jJa.jIvayo: ||5|57|25||
यथा ज्ञ.जीवयोर् न अस्ति भेदो नाम तथा एतयोः ।
yathA jJa.jIvayo:_na_asti bheda_nAma tathA_etayo: |
भेदो ऽस्ति न ज्ञ.शिवतोर् विद्धि शान्तम् अखण्डितम् ॥५।५७।२६॥
bheda_asti na jJa.zivator viddhi zAntam akhaNDitam ||5|57|26||
सर्वम् प्रशान्तम् अजम् एकम् अन्=आदि.मध्यम्
sarvam prazAntam ajam ekam an=Adi.madhyam
आभास्वरम् स्वदन.मात्रम् अ.चेत्य.चिह्नुम् ।
AbhAsvaram svadana.mAtram a.cetya.cihnum |
सर्वम् प्रशान्तम् इति शब्दमयी तु दृष्टिः
sarvam prazAntam iti zabdamayI tu dRSTi:
बोध.अर्थम् एव हि मुधा एव तद् ॐ.इत्यिदम् ॥५।५७।२७॥
bodha.artham eva hi mudhA_eva tat OM.iti_iidam ||5|57|27||
||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
fm5057 2.my03 A VARIEGATED WISHING.STONE, OR ELSE!... z27
oॐm
FM.5.57
A VARIEGATED WISHING.STONE
VASISHTHA THE PLENTIFUL said—
यद् आत्म.मरिचस्य अन्तश् चित्त्वात् तीक्ष्णत्व.वेदनम् ।
yat_Atma.maricasya_anta:_cittvAt tIkSNatva.vedanam |
तद् अहम्तादि भेदादि देश.कालादि चेत्यतः ॥५।५७।१॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.Adi cetyata: ||5|57|1||
.
yad/yadA_Atma.maricasya_anta:.
what is the self of pepper within =
cittvAt
from the effective Consciousness =
tIkSNatva.vedanam
the sense of sharpness =
tad.ahaMtA.Adi
That.'I'ness =
bheda.Adi – & such distinctions =
deza.kAla.Adi
Place & Time =
cetya.tas / ca.iti.atas
ceti_a.tas – after conception
.
*vwv.1342a/1a. There is the cognition of pungency within black pepper which is the Self, on account of its conscious nature.
*Murty.1 When the Self conceives itself as pepper, the quality of pungency emerges. Thus by relative sentient consciousness all divisions like 'I' arise.
*SwamiV. O rAma, the infinite consciousness becomes aware of the pungency of the chili: and this gives rise to the ego.sense, with all its differentiation in time and space.
*VLMitra. The intellect residing in the soul, is felt by all like the poignancy inherent in pepper; and it is this, whereby we have the intellection of the ego and non.ego, and of the distinctions of the undivided dimension of infinite duration and space.
यद् आत्म.लवणस्य अन्तश् चित्त्वाल् लवण.वेदनम् ।
yat_Atma.lavaNasya_anta:_cittvAt_lavaNa.vedanam |
तद् अहम्तादि भेदादि देश.कालादि मत्.स्थितम् ॥५।५७।२॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.Adi mat.sthitam ||5|57|2||
.
yad Atma.maricasya_anta:.
what is the self of salt within =
cittvAt – from the effective Consciousness =
lavaNa.vedanam – the sense of saltiness =
tad.ahaMtA.Adi – That.'I'ness =
bheda.Adi – & such distinctions =
deza.kAla.Adi – Place & Time =
mat.sthitam. existent for me
.
*Murty.2. When the Self conceives of salt, then sensation/quality of salt.ness arises.
*SwamiV.2 The infinite consciousness becomes aware of the savour in salt; and that gives rise to the ego.sense with all the differentiation which seems to exist in time and space.
*VLMitra.2. The soul is as the Universal ocean of salt, and the intellect is the saltishness inherent in it; it is this which gives us the knowledge of the ego and non.ego, and appears in the forms of infinite space and time; (which are no other than its attributes).
*vwv.1342b/2a. There is the cognition of saline taste within salt which is the Self, on account of its conscious nature.
स्वतो यद् अन्तर् आत्म.ईक्षोश् चित्त्वान् माधुर्य.वेदनम् ।
svatas_yat_antar_Atma.IkSo:_cittvAn mAdhurya.vedanam |
तद्.अहम्तादि भेदादि जगत्.तत्त्व.आदि जृंभितम् ॥५।५७।३॥
tad.ahaMtA.Adi bheda.Adi jagat.tattva.Adi jRmbhitam ||5|57|3||
.
svatas yat.which/what antar.inner of/for Atma.self/Self\soul.IkSusugar.o: from/thru cittva.at
mAdhurya.vedana.m
tad.ahaMtA."I"ness.Adi.beginning.with/&c.
bheda.division/distinction.Adi.beginning.with/&c.
jagat.world.tattva.objectivity/truth/that.condition.Adi.beginning.with/&c. jRmbhita.m
.
*Murty.3 When the Self conceives in itself of sugarcane, the sense of sweetness arises.
*SwamiV.3 The infinite consciousness becomes aware of the sweetness in sugarcane; and thereby arises the awareness of its particular characteristic.
*VLMitra.3. The intellect of which we have the knowledge as inherent in the soul itself; is as the sweetness of the sugarcane of the soul, and spreads itself in the different forms of the ego and the non.ego of worldly objects.
*vwv.1343b./3a There is the cognition of sweetness within sugarcane which is the Self, by itself, on account of its conscious nature.
स्वतो यद् आत्म.दृषदश् चित्त्वात् काठिन्य.वेदनम् ।
svata:_yat_Atma.dRSada:_cittvAt kAThinya.vedanam |
तद् अहम्तादि भेदादि देश.कालादिताम् गतम् ॥५।५७।४॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.AditAm gatam ||5|57|4||
.
svatas
{yad / yadA}
Atma.dRSada:
cittvAt
kAThinya.vedanam
to the knowing of hard/firmness
tat_ahaMtA.Adi bheda.Adi deza.kAla.AditAm gatam
that ahaMtA."I"ness is differently distinguished as it passes thru its states of Place & Time
.
*VLMitra.4. The intellect which is known as the hardness inhering in the stonelike soul, diffuses itself in the shapes of the compact ego and the unsolid non.ego of the world.
*vwv.1343b./4a There is the perception of hardness of a rock which is the Self, on account of its conscious nature.
*Murty.4 When the Self conceives itself as stone, the character of hardness emerges.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock... and thus self.consciousness or individuality arises....
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
svatas_yat_Atma.ta:_yasya cit.dravatvA.Adi.vartanam |
तद् अहम्तादि भेदादि भुवनादि इति संस्थितम् ॥५।५७।५॥
tat_ahaMtA.Adi bheda.Adi bhuvana.Adi_iti saMsthitam ||5|57|5||
.
svatas.re.itself
yadAtma.tas {re.which.self /when re.self}
yasya.of.which cit.Chit/consciousness/conceptuality.
drava.tva..ity.Adi.beginning.with/&c..
vartana.m
tat.hit/that ahaMtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c. bhuvana.being/world.Adi.beginning.with/&c._iti.so/as saMsthita.standing/depending.on. m
.
*Murty.5 When the Self conceives within itself as mountain, the sense of heaviness arises.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*VLMitra.5. The knowledge that we have of the solidity of our rock.like soul, the same solidifies itself in the forms of I and thou, and the diversities of the world all about us.
*vwv.1344./5b.6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
svatas_yat_Atma.ta:_yasya cit.dravatva.Adi.vartanam |
तद् आवर्ताद्य् अहम्तादि=भेदाद्य.आकारिता इव ॥५।५७।६॥
tad AvartA.Adi_ahaMtA.Adi=bheda.Adi.akAritA:_iva ||5|57|6||
.
svatas.re.itself yat.which/what Atmatas.re.self yasya.of.which
cit.Chit/consciousness/conceptuality.dravatva.fluidity/liquidity.Adi.vartana.rolling/wandering\living.on.m
tat.hit/that Avarta.turning/winding\whirl\vortex.Adi.beginning.with/&c.
aham.tA.Adi=bheda.division/distinction.Adya.kArita.a iva.
.
*vwv.1344./5b.6a. There is the perception of inertness of a mountain which is the Self, on account of its conscious nature. The consciousness of water which is the Self, is by itself existing as liquidity and the like.
*Murty.6 When the Self conceives itself as water, the sense of fluidity arises along with phenomena of vortex etc.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*VLMitra.6. The soul which like the great body of water, presents its fluidity in the form of the intellect; the same assumes the forms of the whirlpools of the ego, and the varieties of non.ego in the world.
स्वत यद् आत्म.वृक्षस्य शाखादिस् तस्य वेदनम् ।
svata:_yat_Atma.vRkSasya zAkha.Adi:_tasya vedanam |
तद् अहम्तादि भेदादि भुवनादि.इव सत् स्फुरत् ॥५।५७।७॥
tat_ahAMtA.Adi bheda.Adi bhuvana.Adi_iva sat_sphurat ||5|57|7||
.
svatas.re.itself of/for yat.which/what.Atma.self/Self\soul.vRkSa.tree.sya zAkha.branch.Adi.beginning.with/&c.. tasya.of.him/it\his\its vedana.knowing/the.known.m that "I"ness &c. bheda.division/distinction.Adi.beginning.with/&c. bhuvana.being/world.Adi.beginning.with/&c. iva.like/as.if sat.being.So sphurat. soarkling/flashing/vibrating/manifesting
.
*vwv.1345/8.7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
*Murty.7 When the Self conceives itself as tree, the sense of treeness along with its brances arises.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*VLMitra.7. The great arbor of the soul, stretches itself in the exuberent branches of the intellect; producing the fruits of ego and the various forms of non.ego in the world.
* svatas.re.itself of/for yat.which/what.Atma.self/Self\soul.vRkSa.tree.sya zAkha.branch.Adi.beginning.with/&c.. tasya.of.him/it\his\its vedana.knowing/the.known.m that "I"ness &c. bheda.division/distinction.Adi.beginning.with/&c. huvana.being/world.Adi.beginning.with/&c. iva.like/as.if sat.being.So sphurat. soarkling/flashing/vibrating/manifesting
यद् आत्म.गगनस्य अन्तश् चित्त्वाच् छून्यत्व.वेदनम् ।
yat_Atma.gaganasya_anta: cittvAt_zUnyatva.vedanam |
तद् अहम्तादि भेदादि भुवनादि इति भावनम् ॥५।५७।८॥
tat_ahAMtA.Adi bheda.Adi bhuvana.Adi_iti bhAvanam ||5|57|8||
.
yat.which/what of/for Atma.self/Self\soul.gagana.sky/heaven/air.sya_antar.inner from/thru
cittva.conceptuality.at zUnyatva.vacuity.vedana.knowing/the.known.m
tat.hit/that ahaMtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c.
bhuvana.being/world.Adi.beginning.with/&c._iti.so/as
bhAvana.m.
.
*vwv.1345/8.7a. There is the perception of emptiness within the sky which is the Self, on account of its conscious nature. There is the cognition of the branches &c., of a tree which is the Self, by itself.
*Murty.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise..And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*VLMitra.8. The intellect which is but a gap in the great vacuum of the soul, produces the ideas of I and thou and of the universe besides.
यद् आत्म.गगनस्य अन्तश् चित्त्वात् सौषिर्य.वेदनम् ।
yat_Atma.gaganasya_anta:_cittvAt sauSirya.vedanam |
तद् अहम्तादि भेदादि शरीर.आदि च दीपितम् ॥५।५७।९॥
tad ahAMtA.Adi bheda.Adi zarIra.Adi ca dIpitam ||5|57|9||
.
yat.which/what of/for
Atma.self/Self\soul.gagana.sky/heaven/air.sya antar.inner from/thru cittva.conceptuality.at
sauSirya.vedana.knowing/the.known.m
tat.hit/that
ahaMtA."I"ness
.Adi.beginning.with/&c. bheda.division/distinction.Adi.beginning.with/&c. zarIra.body/embodiment.Adi.beginning.with/&c. ca.&/also/too dIpita.m
.
*Murty.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise..And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*SwamiV.4.9 Similarly, the infinite consciousness, being the indwelling omnipresence, becomes aware of the nature of a rock, a mountain, a tree, of water, of space and thus self.consciousness or individuality arises. Thus the natural combination of atomic particles and molecules (which is indwelt by consciousness) apparently acts as a dividing wall, thus giving rise to the divisions of 'I', 'you' etc., and these then appear to be outside of consciousness as its object.
*VLMitra.9. The intellect is as vain as vanity itself in the vacuity of the soul; and gives rise to the ideas of ego and tu, and of the world besides.
स्वतो यद् आत्म.कुड्यस्य नैरन्तर्यम् निरन्तरम् ।
svata:_yat_Atma.kuDyasya nairantarya.m nirantara.m |
तद्.अहम्ता=आदि.भेदेन चित्ताद् बहिर् इव स्थितम् ॥५।५७।१०॥
tad.ahaMtA=Adi.bheda.ina cittAt_bahir iva sthitam ||5|57|10||
.
svatas.re.itself yat.which/what
of/for Atma.self/Self\soul.kuDya.wall\perceptual.wall.sya nairantarya.m nirantaraMconstantly by/with tat.hit/that ahaMtA."I"ness
=Adi.beginning.with/&c..bheda.division/distinction.ina
from/thru citta.conceptual.mind.at bahir.outside iva.like/as.if sthita.situate/set.m – as.if external to chitta.Affection =
.
*vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
*Murty.8.10 Thus arise the divisions as worlds and such. When the Self conceives itself as sky, the sense of emptiness and void. ness arise..And also the sense of holes etc. Thus the divisions as bodies arise. Then arise the sense of separation as inside and outside of Self.
*SwamiV. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*VLMitra.10. The intellect situated within the environs of the soul, has its egoism and non.egoism situated without it. (i.e. The soul contains the intellect, which deals with ideas lying beyond it).
#ahaMtA #ahantA In YV, the #aham.tA I.ness of the #ahamkAra "I"dentity, while ahaMtA = "I".ness as svatas yad Atma.kuDyasya nairantarya.m nirantara.m | tad.aham.tA.Adi.bheda.ina cittAt_bahir iva sthitam, y5057.010.
#nairantarya.m uninterruptedness, close succession, continuousness, compactness, yogas. (#nairantaryena °येण.ind.. uninterruptedly, continually, paJc.); •• immediate consequence, sarvad.
#ant to bind. #antara. #nirantara. having no interval (in space or time), close, compact, dense, uninterrupted, constant (.ता f.), mbh.&c.; •• not other or different, identical; not hidden from view; •• #nirantaram.ind.. closely, tightly, firmly; constantly, continually; immediately, at once.
स्वतो यद् यदा आत्म.सत्तायाश् चित्त्वात् सत्त्व.एक.वेदनम् ।
svata:_yat.yadA_Atma.sattAyA:_cittvAt sattva.eka.vedanam |
तद् अहम्तादि भेदादि=चेतनानि इति.वत् स्थितम् ॥५।५७।११॥
tat_ahaMtA.Adi bheda.Adi=cetanAni_iti.vat sthitam ||5|57|11||
.
svatas.re.itself yat.which/what Atma.self/Self\soul.satta.beingness.yA:
cittva.conceptuality.at
sattva.eka.vedanam
tad ahaMtA.Adi
bheda.Adi
cetanAni_iti.vat sthitam
.
svatas Of itself
*vwv.1346/10a/11. There is continuity of a wall which is the Self, by itself, without interval. There is the cognition of the sole nature of Existence which is the Self, by itself, on account of its conscious nature.
*Murty.11.12. When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self. luminous Self.
*SwamiV. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*VLMitra.11. When the intellect is known, to be of the same essence with that of the soul; then the difference of the ego and non.ego, proves to be but acts of intellection and no reality.
अन्तरात्म.प्रकाशस्य स्वतो यद् अवभासनम् ।
antarAtma.prakAzasya svata:_yat_avabhAsanam |
तद् अहम्तादि चित्त्व.आदि जीव इत्य्.एव वेद सः ॥५।५७।१२॥
tat_ahaMtA.Adi cittva.Adi jIva* iti_eva veda sa: ||5|57|12||
.
antarAtma.prakAzasya – of the radiance of the self within =
svatas.re.itself
yad avabhAsanam – what is the projection =
tad – that =
ahaMtA."I"ness
.Adi.beginning.with/&c.
cittva.conceptuality.Adi.beginning.with/&c.
Living.Jîva iti.so/as eva.very/only vedana.knowing/the.known sas.he/it – it is known as the Living.jIva =
svatas of itself.
distinguish
tad.aham.tA that.I.ness from tad ahantA that nonharmer
.
*vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
*Murty.11.12. When Self conceives itself of its Existence, then all existences and dimensions like 'I', come into being. These divided existences reflect the light of the self. luminous Self.
*SwamiV. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*VLMitra.12. It is the reflexion of the inward soul which is understood to be the ego, the mind and anima or animated soul. (The two souls are respectively called the nafs natigue and the nafs Jesmia in sufism, the former is Mera.m and Shaffat..luminous and transparent, and the latter nafs amera Jesmani..or bodily senses, and quate uhshi..or outrageous passions).
अन्तर् अस्ति यद् आत्मा.इन्दोश् चिद्रूपम् चिद्रसायनम् ।
anta:_asti yat_AtmA.indo:_cit.rUpa.m cit.rasAyanam |
स्वत आस्वादितम् तेन तद् अहम्तादिना उदितम् ॥५।५७।१३॥
svata: AsvAditam tena tat_ahaMtA.AdinA_uditam ||5|57|13||
.
antar asti yad
within is what
AtmA.indo:
of the self.Moon
cit.rUpa.m is the Consciousness.Form
cit.rasAyanam the Consciousness.nectar
svatas.re.itself
AsvAdita.sweetened
tena – w that
"tat.hit/that.ahaMtA."I"ness. Adi.beginning.with/&c."nA udita.arisen.m.
.
*ewp. everything has "I"dentity. You speak yours with your voice to my ears. An apple speaks with its body to your eyes: "I am crisp, tart.sweet, and red. I am Apple."
*vwv.13. The nectar of Life which is of the nature of Consciousness, which exists within the Moon that is the Self, is enjoyed by That, by Itself. It is risen (or manifested) through the ego (or individualised consciousness) and the like.
*Murty.13.15. The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*SwamiV. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*VLMitra.13. When the luminous and moon like soul, entertains and enjoys the ambrosial beams of the intellect within itself; it then forgets its egoism, which rises no more in its bright sphere.
#ras 2 to taste, feel. #rasAyana.m (.n.. but sometimes following the gender of the word to which it refers) a medicine supposed to prevent old age and prolong life, an elixir, elixir vitae (also applied to the first fructifying rains). •• #rasAyanI a canal or channel for the fluids (of the body), suzr.
#svAt_to taste well (SWeeT). #Asvad unto. #AsvAda.: eating with a relish, tasting, enjoying (also metaphorically); flavour, taste. • #AsvAdavat a. having a good taste, palatable; delicious in flavour. • #AsvAdaka a. tasting, enjoying. • #AsvAdana n. the act of eating, tasting, enjoying. • #AsvAdita.adj.. tasted, enjoyed, eaten. •Ø• #svAdya_a. to be eaten; to be tasted or enjoyed mbh.; having a good taste, palatable delicious. •• #anAsvAda.: want of taste, insipidity; a. without taste, insipid. • #anAsvAdita a. not tasted;.pUrva never before tasted.
परमात्म.गुडस्य अन्तर् यच् चित् स्वादु.उदय.आत्मकम् ।
paramAtma.guDasya_antar yat_cit svAdu.udaya.Atmakam |
तदेव आस्वाद्यते तेन स्वतो ऽहम्तादि न अन्तरे ॥५।५७।१४॥
tadeva_AsvAdyate tena svata:_ahaMtA.Adi na_antare ||5|57|14||
.
paramAtma.Superself.guDasya
antar.inner
yat.which/what
cit.Chit/consciousness/conceptuality
svAdu.
udaya.
Atmaka.m
tat.hit/that eva.very/only
AsvAdy<.ate tena.thereby/thus svatas.re.Ur.own ahaMtA."I"ness
.Adi.beginning.with/&c.
na.not in antara.another.i
.
*vwv.1347.12a/14. There is the shining by itself of the light of the inner soul. It is of the nature of the appearance of sweetness that is consciousness within treacle that is the Supreme Self.
*Murty.13.15. The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*SwamiV. In fact, all these are but reflections in the consciousness which, becoming aware of them within itself, bestows upon them their apparent individuality. Consciousness tastes itself, the awareness being non.different from consciousness: and that appears to give rise to the ego.sense, etc., naught else.
*VLMitra.14. When the sweetness of the intellect, is felt within the molasses of the soul; it is relished by the mind with a zest, which makes it forget its egoism in itself.
परमात्मम् अणोश् चित्त्वाद् यद् अन्तः कचनम् स्वयम् ।
paramAtmam aNo:_cittvAt_yat_anta: kacanam svayam |
चेतन.आत्म.पदे च अन्तर् अहम् इत्यादि वेत्त्य् असौ ॥५।५७।१५॥
cetana.Atma.pade ca_antar aham iti.Adi vetti_asau ||5|57|15||
.
paramAtmam aNo:
cittvAt
yad anta: kacanam svayam
cetana.Atma.pade ca_antar
aham ity.Adi vetti asau
.
*ABComm. cetanA.rUpe Atmapade svarUpe
.
*Murty.13.15. The Self enjoys the consciousness.nectar of the consciousness.form of the moon abiding within the Self. And because of that arise 'I' and such. The sparkling of the diamond within the Self becomes the experience 'I' and such.
*SwamiV.15 The crystal of this infinite consciousness reflects its own light of consciousness which is present in all these combinations of atomic particles: and they then gain an apparent self.consciousness and think 'I am', etc.
*VLMitra.15. When the bright gem of the soul, shines with the radiance of the intellect in itself; it finds its egoism to be lost altogether, under the brightness of its intellectual light.
न.च किम्चन वेत्त्य् अन्तर् वेद्यस्य असम्भवाद् इह ।
na.ca kimcana vetti_antar vedyasya_a.sambhavAt_iha |
न च आस्वादयति स्वादु स्वाद्यस्य असम्भवाद् अयम् ॥५।५७।१६॥
na ca_AsvAdayati svAdu svAdyasya_a.sambhavAt_ayam ||5|57|16||
.
nothing whatever he knows within
of the knowable
thru its unBecoming here:
so too
the sweet cannot be sweetened
thru the unBecoming of its savor,
this
.
*jd. <svAdya> offers a little pun, <su.Adya>. "a good beginning",
but here it is "savorable, 2B.tasted".
*Murty.16 In fact, there is nothing like conception or understanding (separate) within the Self. It is imposible. There is nothing like sweetness to be relished. Such a thing is impossible.
*VLMitra.16. The soul perceives nothing in itself, for the total want of the perceptibles in it; nor does it taste anything in itself, for want of anything gustable therein, (The objective is altogether lost in it).
*na.ca kimcana – nothing whatever = vetti antar – he knows within = vedyasya – of the knowable = a.sambhavAt_iha – thru unBecoming here = na ca_AsvAdayati svAdu – neither is the sweet made sweet =
of/for the svAdya.2B.tasted/savory.sya_a.non.sambhavat.becoming.at is ayam.this
न च किम्चिच् चिनोत्य् अन्तश् चेत्यस्य असम्भवे सति ।
na ca kimcit_cinoti_anta:_cetyasya_a.sambhave sati |
विन्दते न वा वा किम्चिद् वेद्यस्य असम्भवाद् असौ ॥५।५७।१७॥
vindate na vA vA kimcit_vedyasya_a.sambhavAt_asau ||5|57|17||
.
na ca kimcic cinoti anta: – nor does it conceive anything within =
cetya.sya_a.sambhave sati – there being unBecoming of the conceivable =
vindat.finding.e na.not vA.or vA.or kiMcit.whatever
vedya.sya a.sambhavAt asau
thru the unBecoming of its knowability,
this
.
*Murty.17 There is nothing like internal sentience within the Self. There is nothing to be attaned within itself (since there is nothing other than Self that can be attained).
*SwamiV.16.18 In reality, because the inner awareness in all these combinations is non.different from the infinite consciousness, there is no subject.object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
*VLMitra.17. It thinks of nothing in itself, for want of the thinkables therein; nor does it know of aught in itself, for want of the knowables there. (The soul being absorbed in itself, is unconscious both of the subjective as well as objective).
असदाभास एव आत्मा अनन्तो भरित.आकृतिः ।
a.sadÂbhAsa* eva_AtmA* ananta:_bharita.AkRti: |
स्थितः सदा एव एक.घनो महाशैल इव आत्मनि ॥५।५७।१८॥
sthita: sadA_eva_eka.ghana_mahAzaila* iva_Atmani ||5|57|18||
.
a.sad.AbhAsa eva_AtmA*
ananto bharita.AkRti:
sthita: sadA_eva_eka.ghano
mahAzaila iva_Atmani
in a great stone as in the self
.
*Murty.18 Nonbeing is a mere reflection of the infinite form of Self. That form abides inside Self as solid mountain.
*SwamiV.16.18 In reality, because the inner awareness in all these combinations is non.different from the infinite consciousness, there is no subject.object relationship between them: hence one does not experience the other, gain the other, or change or modify the other.
*VLMitra.18. The soul remains blank of all impressions of the subjective and objective, and also of the infinite plenum in itself; it remains in the form of a firm and solid rock by itself.
अनया तु वचो.भङ्ग्या मया ते रघुनन्दन ।
anayA tu vaca:.bhaGgyA mayA te raghunandana |
न अहम्तादि.जगत्ता.आदि=भेदो ऽस्ति इति निदर्शितम् ॥५।५७।१९॥
na_ahaMtA.Adi.jagattA.Adi=bheda:_asti_iti nidarzitam ||5|57|19||
.
anayA tu vaco.bhaGgyA mayA te raghunandana
na_ahaMtA.Adi=jagattA.Adi+bhedo asti_iti
nidarzitam
envisioned
.
*vwv.1349/19. rAma! Through this flood of words, it has been demonstrated to you by me that there is no difference such as individualised consciousness (or the ego) and the world.nature (or the object of experience).
*Murty.19 I have, however, proved by some mutually contradicting statements, that there is no difference between 'I.ness' and the world.
*SwamiV.19.20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world.illusion.
*VLMitra.19. It is by way of common speech or verbiage, we use the words I and thou, and of the objective world, though they are nothing whatever in reality.
न चित्तम् अस्ति न.उ चेता न जगत्ता.आदि.विभ्रम: ।
na citta.m asti no cetA na jagattA.Adi.vibhrama: |
वृष्ट.मूक.अम्बुद.सितम् शान्तम् शाम्यति केवलम् ॥५।५७।२०॥
vRSTa.mUka.ambuda.sitam zAnta.m zAmyati kevalam ||5|57|20||
.
na citta.m asti no cetA
na jagattA.Adi.vibhrama:
vRSTa.mUka.ambuda.sitam
zAnta.m zAmyati kevalam.
.
*Murty.20 (Infact) there is no mind, no relative knowledge, and no perplexities like world. Like a cloud which becomes calm after raining, Absolute too quietens the deformations (if any).
*SwamiV.19.20 O rAma, all that I have said above is but a play of words to help your comprehension: there is no such thing as 'I' or 'the world' (the combination of atomic particles, etc. ). There is neither mind nor an object of knowledge nor the world.illusion.
*VLMitra.20. There is no seat nor agent of thought, nor fallacy of the world in the soul; (all which are acts of the mind only): while the soul remains as a mute and pellucid cloud, in one sphere of the autumnal sky.
#ci. *cetA. third person singular periphrastic perfect class parasmaipada
यथा आवर्ता.आदिताम् एति द्रवत्वाद् वारि वारिणि ।
yathA_AvartA.AditAm eti dravatvAt_vAri vAriNi |
तदा अहम्तादिताम् एति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥५।५७।२१॥
tadA_ahaMtA.AditAm eti jJaptA jJaptau jJa* Atmani ||5|57|21||
.
yathA_AvartA.AditAm eti dravatvAt_vAri
as water, on.account.of its flow, goes to a state of whirlpool or the like
vAriNi_in the water
tadA aham.tA.AditAm eti then there goes to a state of "I"ness or the like
jJaptA jJaptau jJa
Atmani
in the Self.
.
*Murty.21 Just like water which develops vorticity due to its fluidity, truth remains as memory in one's Self when the sense of ego develops in the Self.
*SwamiV.21 Just as water acquires the appearance of a whirlpool with a personality of its own, consciousness seems to give the appearance of 'I' etc., within itself. But consciousness is consciousness only, whether it thinks of itself as lord Siva or as a little jiva!
*VLMitra.21. As the waters by cause of there fluidity, take the forms of vortices in the sea; so the intelligent soul assumes its errors of I and thou in its undivided self; owing to its delusion (maya) of the knower and known (or the subjective and objective).
यथा द्रवत्वम् पयसि यथा स्पन्दः सदागतौ ।
yathA dravatvam payasi yathA spanda: sadAgatau |
अहम्ता.देश.कालादि तथा ज्ञे ज्ञप्ति.मात्रके ॥५।५७।२२॥
ahaMtA.deza.kAla.Adi tathA jJe jJapti.mAtrake ||5|57|22||
.
yathA dravatvam payasi
like the current in water,
yathA spanda: sadAgatau
as vibration always when it comes
ahaMtA.deza.kAla.Adi yathA
as "I"dentity.Place.Time.&c
jJe jJapti.mAtrake
.
*Murty.22 Just like fluidity which resides in water, and vibrating nature in air, I.ness, space and time reside in truth as mere memory or understanding.
*SwamiV.22.23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
*VLMitra.22. As fluidity is inherent in water, and motion in air, so is egoism innate in the subjective knower, and objectively connate with the known world. (This is said of the intelligent or animated soul, and not of the supreme soul, which is both the subject and object in itself).
ज्ञो ज्ञतायाम् शिवम् ज्ञानम् जानाति ज्ञान.बृम्हया ।
jJa:_jJatAyAm zivam jJAna.m jAnAti jJAna.bRMhayA |
ज्ञायते ऽहम्तदाज्ञेन जीव.आदि इति अभिजीवनैः ॥५।५७।२३॥
jJAyate_ahaMtadi jJena jIva.Adi_iti abhijIvana.s.i: ||5|57|23||
.
jJa: jJatAyAm zivam jJAna.m
jAnAti jJAna.bRMhayA
jJAyate.
ahaMtadi aham.tad.i (sic in the three versions, but in AB <ahaMtAdi>
jJena
jIva.Adi_iti abhijIvanai:.
.
*Murty.23 Because of Truth.consciousness, Self knowledge swells in a 'jnani' and thus he comprehends the auspicious knowledge. Because (of the same) Truth. consciousness 'I and such' rememember/understand that a Jiva is also Self.
*SwamiV.22.23 All this diversity of 'I', 'you' etc., and of the material substances, arises for the satisfaction of the ignorant: whatever the ignorant person imagines in the infinite consciousness that alone he sees.
*VLMitra.23. The more doth the knowledge of a man, increase in its verity, the clearer does the knowing man come.to find, that his very knowledge of the known objects, is the display of Divine Omniscience itself. But should he come.to know his egoism or subjectivity, owing to his vitality and activity; and conceive the Idison or objectivity of all others (beside himself; in this case the learned or knowing man is no better than an Egoist, and knowing the Living God or Jiva brahmA only.
*VA. it (Atman, Consciousness) knows itself as ziva with great knowledge “this, knowledge, knower”. WIth knowledge “I” , it is known as limited jiva etc
*AS. The truly knowledgeable one (jJaH) in his state of knowledge (jJatAyAm) knows the absolute truth due to the natural expansion of the understanding (jJAnabRMhayA); (on the other hand) for the one whose knowledge is relative (based on aham tat, thus in the state termed as ahaMtat) , the soul is understood from the jIva_and various life experiences. Thus, the absolute and relative knowledge are contrasted.
#bRh. #bRMh cl.1 P. ( dhAtup.17,85) #bRMhati बृंहति (also te °ते S3Br. and #bRhati बृहति AV.; pf. #babarha बबर्ह AV.; A. p. बबृहाण्/अ RV. ), to be thick, grow great, increase (the finite verb only with a prep.): Caus. बृंहयति , °ते (also written वृ°) , to make big or fat or strong, increase, expand, further, promote mbh.kathAs. .. #bRMhA [not found elsewhere] expansion, #jJAna.bRMhayA y5057.023.
यथा उदेति यथा ऽज्ञस्य तृप्तिर् ज्ञानेन यादृशी ।
yathA_udeti yathA_ajJasya tRptir_jJAnena yAdRzI |
अनन्या.इव अन्यता बुद्धा स तथा जृम्भते तया ॥५।५७।२४॥
ananyA_iva_anyatA buddhA sa* tathA jRmbhate tayA ||5|57|24||
.
yathA udeti
yathA ajJasya tRpti: jJAnena yAdRzI
ananyA iva_anyatA buddhA
sa tathA jRmbhate tayA.
.
*Murty.24 Satisfaction occurs to an ignorant person essentially due to Self.knowledge. In the same way whatever the One without second conceives in his wisdom, the same swells in him.
*SwamiV.24.25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
*VLMitra.24. In as much as the intelligent soul (jIva), derives its pleasure from its knowledge of objects; in like manner is it indentified with the knowledge, of its sameness with or difference from that object. (i.e. It is according to the thought or
belief of the thinker, that he is identified or differentiated from the object thought of).
#jRmbh,. #jRmbhate,. #jRmbhati जृम्भ् 1 Atm. (जृम्भते, जृम्भित, जृब्ध) To gape, yawn; Ms.4.43. • To open, e.p.a.n.d, burst open (as a flower &c.) Kathas. v; वरयुवतिमुखाभं पङ्कजं जृम्भते $द्य Ṛs.3.22. To increase, s p r e a d or extend everywhere; • To appear, become manifest; संकल्प.योनेरभिमान.भूतमात्मानमाधाय मधूर्ज. जृम्भे Ku.3.24; u.5.13. Caus. — To cause to yawn or expand. cl. 1. Atm. jRmbhate (ep. also Par. jRmbhati; p. jrmbहम्ANa; pf. jajRmbhe; ind. p. jRmbhitvA) to open the mouth, yawn; to open (as a flower); to fly back or recoil (as a bow when unstrung) mbh. v, 1909; to unstring a bow R. iii, 30, 28; to unfold, spread (as a flood &c.); to spread (as sound): Intens. jarIjRmbhate, to spread everywhere.
जीवनम् ज्ञातता ज्ञाता जीवनम् जीव.जीवनम् ।
jIvanam jJAtatA jJAtA jIvanam jIva.jIvanam |
अत्यन्तम् अस्ति नो भेदश् चिद्रूपत्वे ज्ञ.जीवयोः ॥५।५७।२५॥
atyanta.m asti no* bheda:_cit.rUpatve jJa.jIvayo: ||5|57|25||
.
jIvana.m jJAtatA. jJAta.Known. jIvana.m a living.jIva.jIvana.m.
atyanta.infinite/boundless.m asti.is/exists. no*.not.at.all\@us. bheda.:
in/when cit.Consciousness.rUpatva.formation.e. of jJa.jIva.yo:.
.
*Murty.25 Knowing truth is life. Life with knowledge is (real) living of a being. There is absolutely no difference between the transcendent form and a wise being.
*SwamiV.24.25 In the light of awareness, life is seen as consciousness; when it is regarded as life, life appears to be no more than life! There is in reality no essential distinction between life and consciousness.
*VLMitra.25. Living, knowing and the knowledge of things, are properties of the animated or concrete soul—the jIva: but there is no difference of these in the discrete, or Universal and intellectual soul (which is one in all).. Perfection of knowledge, is the Omniscience of God, and leads the knower, to the belief of his Omnipresence. But imperfect knowledge, leads to the belief of the Ego and the Jiva or Living God, as destinct from the quiescent Brahma.
*VA. in knowledge, life is knowledge, in
living life is life. In
the real Cit, there is no difference between knowledge and life.
*AS. When life is understood as the state of knowledge and also as the usual life of all living beings, then there is no ultimate difference between a jIva_and and an enlightened one.
यथा ज्ञ.जीवयोर् न अस्ति भेदो नाम तथा एतयोः ।
yathA jJa.jIvayo:_na_asti bheda_nAma tathA_etayo: |
भेदो ऽस्ति न ज्ञ.शिवतोर् विद्धि शान्तम् अखण्डितम् ॥५।५७।२६॥
bheda_asti na jJa.zivator viddhi zAnta.m akhaNDitam ||5|57|26||
.
as there's no distinction between
living and knowing, so there is
none between Jîva_and ziva.
Know that peaceful, undivided...
yathA – as =
jJa.jIvayor na_asti bheda: nAma – between the Knower & the Living.jIva there is no particular distinction =
tathA – thus =
etayo: – between these two =
bheda: asti na jJa.zivator viddhi zAnta.m akhaNDitam.
यथा ज्ञ.जीवयोर् As between Jna Knowledge and Jîva Living
न अस्ति भेदो नाम there is no particular distinction
तथा एतयोः भेदो अस्ति न ज्ञ.शिवतोर् so there is no distinction between Jîva_and ziva.
विद्धि शान्तmaखण्डितम् Know that peaceful, undivided...
*Murty.26 There is no difference between truth and a Jiva (a being). Similarly there is no difference between Jiva_and truth. Know that perfect peace is indivisible.
*SwamiV.26.27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
*VLMitra.26 As there is no difference between the intelligent and the living soul (jIva), so there is no diversity between the intelligent soul and Siva (Ziv or Jove), the Lord of animated nature who is the undivided whole,
सर्वम् प्रशान्तम् अजम् एकम् अन्=आदि.मध्यम्
sarvam prazAnta.m ajam ekam an=Adi.madhyam
आभास्वरम् स्वदन.मात्रम् अ.चेत्य.चिह्नुम् ।
AbhAsvara.m svadana.mAtra.m a.cetya.cihnum |
सर्वम् प्रशान्तम् इति शब्दमयी तु दृष्टिः
sarvam prazAnta.m iti zabdamayI tu dRSTi:
बोध.अर्थम् एव हि मुधा एव तद् ॐ.इत्यिदम् ॥५।५७।२७॥
bodha.artha*m eva hi mudhA_eva tat OM.iti_iidam ||5|57|27||
.
sarvam prazAntam. all fully brought to peace =
ajam. unborn =
ekam an=Adi.madhyam. one without beginning or middle =
AbhAsvara.m svadana.mAtra.m
aceti_a.cihnum
sarvam prazAnta.m
iti zabdamayI tu dRSTi:
bodhArtहम् eva hi
mudhA_eva tad om.ityidam.
*VA. all this is peaceful unborn
nondual,endless and middleless
shining sweetness...
(aceti_.ahnim = ???), total unmoving Consciousness. these my words are
for helping in awakening only. Even words “all this is OM” are
foolish.
*AS. The word is aceti_a+cihnam = one whose characteristics cannot be imagined. The first two lines are declaring "everything" as the peaceful Brahma. In the last two lines a philosophical points is raised and resolved. If Brahma is unique what does all (sarva) refer to? It says, that its only a nomenclature (zabdamayI tu dRSTiH) meant for clarification; it is really useless everything is just "om"!
*Murty.27 All is perfect peace, unborn. All is one only without any end, middle or beginning. It is totally luminous. It is all delight only. It is objectless. That 'the all peaceful and quiet one is full of sound' is merely for the sake of teaching. 'That is OM' is a vain expression only.
*SwamiV.26.27 In the same way, there is no real and essential distinction between the individual (jiva) and the cosmic being (Siva). Know all this to be undivided and indivisible infinite consciousness.
*VLMitra.27. Know the all quiescent, and the unborn One, who is without begining, middle and end; who is self manifest and felicity itself; and who is inconceivable and beyond all assignable property or quality. He is all quiescent, and all verbal and occular indications of him are entirely false. Yet for the sake of our comprehension, he is represented as the Holy one, on or om.
fm5058
DN5057 A VARIEGATED WISHING.STONE, OR ELSE!... 2.my03
सर्ग ५.५७
sarga 5.57
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यद् आत्म.मरिचस्य अन्तश् चित्त्वात् तीक्ष्णत्व.वेदनम् ।
yat_Atma.maricasya_anta:_cittvAt tIkSNatva.vedanam |
तद् अहम्तादि भेदादि देश.कालादि चेत्यतः ॥५।५७।१॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.Adi cetyata: ||5|57|1||
यद् आत्म.लवणस्य अन्तश् चित्त्वाल् लवण.वेदनम् ।
yat_Atma.lavaNasya_anta:_cittvAt_lavaNa.vedanam |
तद् अहम्तादि भेदादि देश.कालादि मत्.स्थितम् ॥५।५७।२॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.Adi mat.sthitam ||5|57|2||
स्वतो यद् अन्तर् आत्म.ईक्षोश् चित्त्वान् माधुर्य.वेदनम् ।
sva.ta:_yat_antar_Atma.IkSo:_cittvAn mAdhurya.vedanam |
तद्.अहम्तादि भेदादि जगत्.तत्त्व.आदि जृंभितम् ॥५।५७।३॥
tad.ahaMtA.Adi bheda.Adi jagat.tattva.Adi jRmbhitam ||5|57|3||
स्वतो यद् आत्म.दृषदश् चित्त्वात् काठिन्य.वेदनम् ।
sva.ta:_yat_Atma.dRSada:_cittvAt kAThinya.vedanam |
तद् अहम्तादि भेदादि देश.कालादिताम् गतम् ॥५।५७।४॥
tat_ahaMtA.Adi bheda.Adi deza.kAla.AditAm gatam ||5|57|4||
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
sva.ta:_yat_Atma.ta:_yasya cit.dravatvA.Adi.vartanam |
तद् अहम्तादि भेदादि भुवनादि इति संस्थितम् ॥५।५७।५॥
tat_ahaMtA.Adi bheda.Adi bhuvana.Adi_iti saMsthitam ||5|57|5||
स्वतो यद् आत्मतो यस्य चिद्.द्रवत्वादि.वर्तनम् ।
sva.ta:_yat_Atma.ta:_yasya cit.dravatva.Adi.vartanam |
तद् आवर्ताद्य् अहम्तादि=भेदाद्य.आकारिता इव ॥५।५७।६॥
tad AvartA.Adi_ahaMtA.Adi=bheda.Adi.akAritA:_iva ||5|57|6||
स्वत यद् आत्म.वृक्षस्य शाखादिस् तस्य वेदनम् ।
svata:_yat_Atma.vRkSasya zAkha.Adi:_tasya vedanam |
तद् अहम्तादि भेदादि भुवनादि.इव सत् स्फुरत् ॥५।५७।७॥
tat_ahAMtA.Adi bheda.Adi bhuvana.Adi_iva sat_sphurat ||5|57|7||
यद् आत्म.गगनस्य अन्तश् चित्त्वाच् छून्यत्व.वेदनम् ।
yat_Atma.gaganasya_anta: cittvAt_zUnyatva.vedanam |
तद् अहम्तादि भेदादि भुवनादि इति भावनम् ॥५।५७।८॥
tat_ahAMtA.Adi bheda.Adi bhuvana.Adi_iti bhAvanam ||5|57|8||
यद् आत्म.गगनस्य अन्तश् चित्त्वात् सौषिर्य.वेदनम् ।
yat_Atma.gaganasya_anta:_cittvAt sauSirya.vedanam |
तद् अहम्तादि भेदादि शरीर.आदि च दीपितम् ॥५।५७।९॥
tad ahAMtA.Adi bheda.Adi zarIra.Adi ca dIpitam ||5|57|9||
स्वतो यद् आत्म.कुड्यस्य नैरन्तर्यम् निरन्तरम् ।
svata:_yat_Atma.kuDyasya nairantaryam nirantaram |
तद्.अहम्ता=आदि.भेदेन चित्ताद् बहिर् इव स्थितम् ॥५।५७।१०॥
tad.ahaMtA=Adi.bheda.ina cittAt_bahir iva sthitam ||5|57|10||
स्वतो यद् यदा आत्म.सत्तायाश् चित्त्वात् सत्त्व.एक.वेदनम् ।
svata:_yat.yadA_Atma.sattAyA:_cittvAt sattva.eka.vedanam |
तद् अहम्तादि भेदादि=चेतनानि इति.वत् स्थितम् ॥५।५७।११॥
tat_ahaMtA.Adi bheda.Adi=cetanAni_iti.vat sthitam ||5|57|11||
अन्तरात्म.प्रकाशस्य स्वतो यद् अवभासनम् ।
antarAtma.prakAzasya svata:_yat_avabhAsanam |
तद् अहम्तादि चित्त्व.आदि जीव इत्य्.एव वेद सः ॥५।५७।१२॥
tat_ahaMtA.Adi cittva.Adi jIva* iti_eva veda sa: ||5|57|12||
अन्तर् अस्ति यद् आत्मा.इन्दोश् चिद्रूपम् चिद्रसायनम् ।
anta:_asti yat_AtmA.indo:_cit.rUpam cit.rasAyanam |
स्वत आस्वादितम् तेन तद् अहम्तादिना उदितम् ॥५।५७।१३॥
svata: AsvAditam tena tat_ahaMtA.AdinA_uditam ||5|57|13||
परमात्म.गुडस्य अन्तर् यच् चित् स्वादु.उदय.आत्मकम् ।
paramAtma.guDasya_antar yat_cit svAdu.udaya.Atmakam |
तदेव आस्वाद्यते तेन स्वतो ऽहम्तादि न अन्तरे ॥५।५७।१४॥
tadeva_AsvAdyate tena svata_ahaMtA.Adi na_antare ||5|57|14||
परमात्मम् अणोश् चित्त्वाद् यद् अन्तः कचनम् स्वयम् ।
paramAtmam aNo:_cittvAt_yat_anta: kacanam svayam |
चेतन.आत्म.पदे च अन्तर् अहम् इत्यादि वेत्त्य् असौ ॥५।५७।१५॥
cetana.Atma.pade ca_antar aham iti.Adi vetti_asau ||5|57|15||
न.च किम्चन वेत्त्य् अन्तर् वेद्यस्य असम्भवाद् इह ।
na.ca kimcana vetti_antar vedyasya_a.sambhavAt_iha |
न च आस्वादयति स्वादु स्वाद्यस्य असम्भवाद् अयम् ॥५।५७।१६॥
na ca_AsvAdayati svAdu svAdyasya_a.sambhavAt_ayam ||5|57|16||
न च किम्चिच् चिनोत्य् अन्तश् चेत्यस्य असम्भवे सति ।
na ca kimcit_cinoti_anta:_cetyasya_a.sambhave sati |
विन्दते न वा वा किम्चिद् वेद्यस्य असम्भवाद् असौ ॥५।५७।१७॥
vindate na vA vA kimcit_vedyasya_a.sambhavAt_asau ||5|57|17||
असदाभास एव आत्मा अनन्तो भरित.आकृतिः ।
a.sadÂbhAsa* eva_AtmA* ananta:_bharita.AkRti: |
स्थितः सदा एव एक.घनो महाशैल इव आत्मनि ॥५।५७।१८॥
sthita: sadA_eva_eka.ghana_mahAzaila* iva_Atmani ||5|57|18||
अनया तु वचो.भङ्ग्या मया ते रघुनन्दन ।
anayA tu vaca:.bhaGgyA mayA te raghunandana |
न अहम्तादि.जगत्ता.आदि=भेदो ऽस्ति इति निदर्शितम् ॥५।५७।१९॥
na_ahaMtA.Adi.jagattA.Adi=bheda:_asti_iti nidarzitam ||5|57|19||
न चित्तम् अस्ति न.उ चेता न जगत्ता.आदि.विभ्रम: ।
na citta.m asti no cetA na jagattA.Adi.vibhrama: |
वृष्ट.मूक.अम्बुद.सितम् शान्तम् शाम्यति केवलम् ॥५।५७।२०॥
vRSTa.mUka.ambuda.sitam zAntam zAmyati kevalam ||5|57|20||
यथा आवर्ता.आदिताम् एति द्रवत्वाद् वारि वारिणि ।
yathA_AvartA.AditAm eti dravatvAt_vAri vAriNi |
तदा अहम्तादिताम् एति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥५।५७।२१॥
tadA_ahaMtA.AditAm eti jJaptA jJaptau jJa* Atmani ||5|57|21||
यथा द्रवत्वम् पयसि यथा स्पन्दः सदागतौ ।
yathA dravatvam payasi yathA spanda: sadAgatau |
अहम्ता.देश.कालादि तथा ज्ञे ज्ञप्ति.मात्रके ॥५।५७।२२॥
ahaMtA.deza.kAla.Adi tathA jJe jJapti.mAtrake ||5|57|22||
ज्ञो ज्ञतायाम् शिवम् ज्ञानम् जानाति ज्ञान.बृम्हया ।
jJa:_jJatAyAm zivam jJAnam jAnAti jJAna.bRMhayA |
ज्ञायते ऽहम्तदाज्ञेन जीव.आदि इति अभिजीवनैः ॥५।५७।२३॥
jJAyate_ahaMtadAjJena jIva.Adi_iti abhijIvanai: ||5|57|23||
यथा_उदेति यथा ऽज्ञस्य तृप्तिर् ज्ञानेन यादृशी ।
yathA_udeti yathA_ajJasya tRptir_jJAnena yAdRzI |
अनन्या.इव अन्यता बुद्धा स तथा जृम्भते तया ॥५।५७।२४॥
ananyA_iva_anyatA buddhA sa* tathA jRmbhate tayA ||5|57|24||
जीवनम् ज्ञातता ज्ञाता जीवनम् जीव.जीवनम् ।
jIvanam jJAtatA jJAtA jIvanam jIva.jIvanam |
अत्यन्तम् अस्ति नो भेदश् चिद्रूपत्वे ज्ञ.जीवयोः ॥५।५७।२५॥
atyantam asti no* bheda:_cit.rUpatve jJa.jIvayo: ||5|57|25||
यथा ज्ञ.जीवयोर् न अस्ति भेदो नाम तथा एतयोः ।
yathA jJa.jIvayo:_na_asti bheda_nAma tathA_etayo: |
भेदो ऽस्ति न ज्ञ.शिवतोर् विद्धि शान्तम् अखण्डितम् ॥५।५७।२६॥
bheda_asti na jJa.zivator viddhi zAntam akhaNDitam ||5|57|26||
सर्वम् प्रशान्तम् अजम् एकम् अन्=आदि.मध्यम्
sarvam prazAntam ajam ekam an=Adi.madhyam
आभास्वरम् स्वदन.मात्रम् अचेत्य.चिह्नुम् ।
AbhAsvaram svadana.mAtram a.cetya.cihnum |
सर्वम् प्रशान्तम् इति शब्दमयी तु दृष्टिः
sarvam prazAntam iti zabdamayI tu dRSTi:
बोध.अर्थम् एव हि मुधा एव तद् ॐ.इत्यिदम् ॥५।५७।२७॥
bodha.artham eva hi mudhA_eva tat OM.iti_iidam ||5|57|27||
||
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