fm3061_1.jl25-26 Affective Conception

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Jul 26, 2015, 10:23:54 PM7/26/15

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fm3061_1.jl25-26 Affective Conception.v.15

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y3061_1.jl25-26 Affective Conception.v.15

https://www.dropbox.com/s/kzigo5d2bt2c1a6/y3061_1.jl25-26%20On%20Affective%20Conception.docx?dl=0

oॐm

yoga.vAsiSTha

योग.वासिष्ट

THE FREEDOM METHOD

मोक्ष-उपाय

mokSa-upAya

•

Book Three:

उत्पत्ति

utpatti

THE OUTFALL OF THINGS

Canto 3.40

Affective Conception

rAma said—

अहम् जगद्_इति भ्रान्ति: परस्मात्_कारणम् विना । यथा_उदेति तथा ब्रह्मन्_भूय: कथय साधु मे ॥३।६१।१॥

aham jagad_iti bhrAnti: parasmAt_kAraNam vinA | yathA_udeti tathA brahman_bhUya: kathaya sAdhu me ||3|61|

these delusions,

—"I" and the "world"—

sAdhu,

tell me again how they arise without a prior cause

~vlm.3.61.1 RÁMA said:—Please sir, explain to me whence arises this error of our knowledge of the objective world, without a cause of this error. (The True God cannot lead us to the knowledge of untruth).

aham jagad – "I am the world" — or I and the world - iti bhrAnti: – such delusion —

yathA udeti – as/how it arises — parasmAt kAraNam vinA – from beyond without a cause —

tathA brahman – thus, o BrAhmana — bhUya: kathaya sAdhu me – sAdhu, tell me all.about.it.

vasiSTha said—

समस्ता: समतैव_अन्ता: सम्.विदो_ बुध्यते यत: । सर्वथा सर्वदा सर्वम् सर्वात्मकम् अजस् तत: ॥३।६१।२॥

samastA: samatA_eva_antA: sam.vido_ budhyate yata: | sarvathA sarvadA sarvam sarva-Atmakam_ajas_tata: ||

the totality of things

a samatA.Equality,

a sameness within,

everyhow everywhen totally,

an All-Selflet,

unborn out.of

That

~vlm.3.61.2. Vasishtha said:—Because we have the knowledge of all things (i.e. the objective), to be contained alike in our consciousness (as of the subjective self); it is plain that this eternal and increate self (or soul), is the cause and container of them all at all times.

samastA: samatA eva antA: – All things are a sameness quite within - samvida: budhyate yata: – from which samvid.Awareness is awakened - sarvathA sarvadA sarvam – everyhow, everywhere, wholly, - sarva-Atmakam ajas tata: – all-selfed, unborn, from That.

सर्वा हि शब्द.अर्थ-दृशो ब्रह्म एव एता: पृथङ्_न तत् । सर्व.अर्थ-शब्द.अर्थ-कला.रूपम्_आसाम् न विद्यते ॥३।६१।३॥

sarvA hi zabda.artha-dRzo brahma eva etA: pRthaG_na tat | sarva.arthazabda.artha-kalA.rUpam_AsAm na vidyate ||3||

indeed

all

meaning-perceptions are just the brahman.Immensity

That

is not separate

the sense of all

is not a particulation of meaning

~vlm.3. That which has an insight or intuitive knowledge of all things, which are expressed by words and their meanings, is Brahma—the soul and no other; and nothing that is meant by any significant term, has a different form of its own. (It is the doctrine of nominalism that the notions conveyed by words have no realities corresponding with them in the mind, and have no existence but as mere names).

sarvA: hi zabda.artha-dRza: Indeed, all meaning-perceptions - brahma eva etA: - these are just the Brahman - pRthaG na tat - That is not separate - sarva.artha=zabda.artha-kalA=rUpam – the all-sense as a particulation of meaning — AsAm – of these — na vidyate – is not known —

कटकत्वम् पृथग्.ग्_हेम्नस्_तरङ्गत्वम् पृथग्_जलात् । यथा न सम्.भवत्य्_एवम् न जगत्_पृथग्_ईश्वरात् ॥३।६१।४॥

kaTakatvam pRthag.g_hemnas_taraGgatvam pRthag_jalAt | yathA na sam.bhavaty_evam na jagat_pRthag_IzvarAt ||

"bracelet" is the same as gold,

water is the same as "wave",

likewise it can be said

that

this

"world"is the same as Lord Izvara

~vwv.1336/3.61.4. As the bracelet-nature does not arise different from gold and as the wave-nature (does not arise) different from water, so, the world is not different from God.

~sv.4 Just as there is no division between a bracelet and gold, no division between waves and water, there is no division between the universe and the infinite consciousness.

~vlm.3.61.4. As the quality of a bracelet is not different from its substance of gold, nor that of a wave from the water; so the expansion of the world, is not distinct from the spirit of God. (The spirit inflated and produced the world cut of itself Sruti).

कटकत्वं पृथक् हेम्नः – "Bracelet-ness" is not separate from gold; = तरङ्ग-त्वं पृथक् जलात् – "wave-ness" not separate from water; = यथा न संभवति एवं – just as it does not happen so, = न जगत् पृथक् ईश्वरात् – the world is not separate from Izvara.

एष एव जगद्-रूपम् जगद्-रूपम् तु न_ईश्वरे । हेमा_एव कटक-आदित्वम् कटकत्वम् न हेमनि ॥३।६१।५॥

eSa eva jagad-rUpam jagad-rUpam tu na_Izvare | hemA_eva kaTaka-Aditvam kaTakatvam na hemani ||

but

altho it takes form as the world,

the world is not the Izvara

tho "gold" takes form as jewelry,

a bracelet is not itself "gold"

eSa eva jagad-rUpam tho it is the world in form, — jagad-rUpam tu na Izvare – the world in form is not Izvara/Power: — hema eva kaTaka-Aditvam – tho gold is bracelets &c, —

kaTaka-tvam na hemani – bracelet-ness is not gold.

~sv.5 The latter alone is the universe; the universe as such is not the infinite consciousness, just as the bracelet is made of gold but gold is not made of bracelet.

~vlm.3.61.5. It is Brahma that is manifest in the form of the world, and not the world that appears as God; and so doth gold display itself in the form of a bracelet, and not the bracelet that takes the nature of gold.

यथा_अवयविनो रूपम्_अनेक-अवयव-आत्मकम् । तथा_अन्.अवयवाय_अस्तु चित: सर्व.आत्मकम् च यत् ॥३।६१।६॥

yathA_avayavino rUpam_aneka-avayava-Atmakam | tathA_an.avayavAya_astu cita: sarva.Atmakam ca yat ||

Form

depends upon

Properties and special characteristics

cit.Consciousness,

without these,

is the essence of everything

~sv.6 Just as we refer to a man and his limbs as being one and the same, we refer to the presence of the infinite consciousness as all beings, which does not imply a division in it.

~vlm.3.61.6. As the whole is displayed in all its various parts, so the entire intellect shows itself in all the various operations of the mind composing the world. (The intellect displaying the mind, and this the world).

~pal. Just as the "form" of the one who—which— has limbs, is manifest throught the limbs, So is "cit" which is limb-less, manifest through everything (that is around us).

yathA-avayavina: rUpam – Form is according to its properties — aneka-avayava-Atmakam - and particular characteristics; — tathA-anavayavAya astu – be it not thus according to its properties — cita: sarvAtmakam ca yat

- then cit.Consciousness is the self of everything.

यत्_तुल्य-कालम्_अखिलम् तन्मात्र-अवेदनम् परे । अन्त.स्थम् तद्_इदम् भाति जगद्_इत्य्_अहम्_इत्य्_अपि ॥३।६१।७॥

yat_tulya-kAlam_akhilam tanmAtra-avedanam pare | anta.stham tad_idam bhAti jagad_ity_aham_ity_api ||

what is contemporaneous,

full,

beyond the material elements,

shines as

the

finally That projects as this

"world" and likewise "I"

~AB. ... pare brahmaNi sarva-prANinAm anta-stham tulya-kAlam yad brahmamAtra-svarUpasyAvedanam ajJAnam tad_eva jagad-ity aham-iti nAnAtvena bhAty i.a. ||

~sv.7 In that infinite consciousness there is an inherent non-recognition of its infinite nature. That appears to manifest as 'I' and 'the world'.

~vlm.3.61.7. It is ignorance of the infinite and eternal Spirit of God, that exhibits itself as myself, thyself and the world itself in the mind. (i.e. The knowledge both of the subjective and objective results from ignorance of the only One-tanmátram).

yat tulya-kAlam akhilam – What is contemporaneous, entire, — tan-mAtra-a-vedanam pare – beyond the Vedana Knowing of material elements, — anta-stham tad idam bhAti – that finality shines as this — "jagat" iti "aham" iti api - 'world' and 'I'. —

लेख_ओघानाम् यथा भेद-संनिवेश: शिल-उदरे । तथा_अनन्यत्_जगत्_अहम् चेति_अन्त: चित्-घने घनम् ॥३।६१।८॥

lekha_oghAnAm yathA bheda-saMniveza: zila-udare | tathA_ananyat_jagat_aham ceti_anta: cit-ghane ghanam ||

it's like the many flashes seen

within a diamond mined from

a mountain shaft

thus different are the facets of

"world" and "I"

~vlm.8. As the shades of different colours in gems, are not apart from the gems; so the notions of one's self and the world are the shades inherent in the self-same intellect.

lekha_oghAnAm yathA_ As of streak varieties — facets - bheda-saMniveza: - with many distinctions - zila-udare - in a mountain shaft - tathA_ananyat - thus different -

jagat_aham - the world and I - ceti_anta: cit-ghane ghanam - x -8- -

AB. ... lekhA rAjaya: yathA sphaTikazilodare abhede 'pi vana-lekhaughAnAm sam.nivezo 'viruddhas tadvad atrApIty Aha ||

स्थिताः_तरङ्गा: सलिले यथा_अन्तर.तरङ्गते । सृष्टि-शब्द.अर्थ-रहितास् तथा_अन्त: सृष्टय: परे ॥३।६१।९॥

sthitAH_taraGgA: salile yathA_antara.taraGgate | sRSTizabda.artha-rahitAs tathA_anta: sRSTaya: pare ||

waves,

when they move through water,

seem to wave within the water,

not as something produced

likewise are the Creations within the Supreme

~vlm.3.61.9. Like waves appearing on the surface of the undulated waters of the deep; this so-called and meaningless creation, is but a phasis in the Divine Intellect.

sthitAs taraGgA: salile – Waves are situate in water — yathA antara-taraGgate - as.if waving within — sRSTizabda.artha-rahitAs- without the sense of production — tathA anta: sRSTaya: pare - thus are the Creations within the Supreme. —

न सर्गे तिष्ठति परम् सर्गस्_तिष्ठति न.उ परे । अवयव-अवयवि-वत् सत्ता-अनवयवैस्_तयो: ॥३।६१।१०॥

na sarge tiSThati param sargas_tiSThati na.u pare | avayava-avayavi-vat sattA-anavayavais_tayo: ||

not in creation

does the highest abide,

and

the creation abides not.at.all

in the highest

Reality

not one nor the other,

like the parts of a syllogism

~vlm.3.61.10. Neither does the Spirit of God reside in the creation, nor does the creation subsist in the Divine Spirit (like waves in the waters); nor is there such relation as of a part with the whole between them. (These are not parts of one undivided whole).

na sarge tiSThati param – Not in Sarga Creation abides the highest — sargas tiSThati na-u pare – the creation abides not at all in the highest — avayava-avayavi-vat – like the constituent parts of a syllogism — sattA an-avayavais tayo: – Suchness is not one nor the other.

चिद्.रूपेण स्व-संवित्त्या स्व-चिन्मात्रम् विभाव्यते । स्वम् एव रूप-हृदयम् वातेन स्पन्दनम् यथा ॥३।६१।११॥

cid.rUpeNa sva-saMvittyA sva-cinmAtram vibhAvyate | svam eva rUpa-hRdayam vAtena spandanam yathA ||

by self-Awareness of your own Consciousness-form,

a self that is only cit.Consciousness

manifests

as your own Heart,

just like the blowing of the wind

~vwv.1350/11. Only its own Consciousness is perceived by the Supreme, which is of the nature of Consciousness, through its own cognition. Its essential nature (is perceived) by itself alone, as movement by the wind.

~vlm.3.61.11. One should meditate on his intellect as the form of the Divine Intellect, in his own consciousness of it; and he will feel the Divinity stirring within himself, as it were stirred by the breath of a breeze.

cid.rUpeNa – by Chit-form — sva-saMvittyA – by self-Awareness — sva-cinmAtram vibhAvyate – only self-Chit becomes variously — svam eva rUpa-hRdayam – oneself alone form-heart — vAtena spandanam yathA – as by the vibration of the wind — and see Samvit, vwv below.

तत्_कालम्_एष शब्द-अणुश्_चिच्=चमत्कार-रूप.धृक् । चेतते खम्_इव_एव_अन्त: सम्.कल्प इव चेतसा ॥३।६१।१२॥

tat_kAlam_eSa zabda-aNuz_cic=camatkAra-rUpa.dhRk | cetate kham_iva_eva_anta: sam.kalpa iva cetasA ||

That Time

is this sound-atom

that brings.about all the wonderful forms of cit.Consciousness,

—conceives an as.if Sky, only within—

only as a sam.kalpa-Con.cept of the chetas.Affectivity

~vlm.3.61.12. The minute particle of the vacuous intellect, will then appear in its wondrous form of a void, within the empty space of his conscious mind. (The primary hypostasis of the vacuous soul being but a void, its attributes of the intellect and mind, are of the same form).

tat kAlam eSa zabda-aNuz – that Time is this word-atom — cic-camatkAra=rUpa-dhRk Chit-wonder=form-bearing — cetate kham iva eva anta: – it conceives an as.if Sky only within — saMkalpa: iva cetasA – as.if a sam.kalpa-Con.ceptcept by the Chetas Awareness —

तद्_एव_अनिलताम् वेत्ति निज-सत्ता-आत्मिकाम् स्वयम् । अन्तर्गत-स्पर्श-रसाम् पवन-स्पन्दताम्_इव ॥३।६१।१३॥

tad_eva_anilatAm vetti nija-sattA-AtmikAm svayam | antargata-sparza-rasAm pavana-spandatAm_iva ||

just

That

knows an Airiness

as its innate nature itself

inwardly

it feels the touch of the vibration of the Air

~vlm.3.61.13. He then finds this vacuous form stirring in himself as the airy spirit, with its property of feeling, as it is felt in the flatus venti or breath of air. (This is the Spirit of God).

tad-eva anilatAm vetti – That-only knows Airiness — nija-sattA.AtmikAm svayam - as innate-Suchness.Nature itself — antargata-sparza-rasAm – inwardGone-touch-sense — pavana-spandatAm iva_ as the SpandatA Vibrationness of Pavana Air.

तद्_एव_आभासताम्_एति निज-सत्ता_आत्मकाम् स्वयम् । कोश-स्थित-आलोक-लवाम् तेज: प्रगटताम्_इव ॥३।६१।१४॥

tad_eva_AbhAsatAm_eti nija-sattA_AtmakAm svayam | koza-sthita-Aloka-lavAm teja: pragaTatAm_iva ||

That

then projects its AbhAsa.Radiance

a bit of self

what is So,

a bit of light in a raincloud,

a little spark of tejas Fire

~vlm.3.61.14. The God then assumes a luminous form as the state of his own substantiality; and this is posited in the sheath of the intellect as a spark of fire. (This is the holy light of the God of glory or glorious God).

tad_eva AbhAsatAm eti – That then goes to AbhAsa Emanation — nija-sattA-AtmakAm svayam - as an innate-Suchness-Selflet itself — koza-sthita-Aloka-lavAm – cloud-held-light-bit — teja: pragaTatAm iva_ the Tejas Fire as.if an evidence — #pragaTa_ प्रगट - Wrong reading for prakaTa प्रकट. ||

तद्_एवम् जलताम् याति निज-सत्ता-आत्मिकाम् स्वयम् । अन्त:स्थितास्वादलवाम् सलिलम् द्रवताम् इव ॥३।६१।१५॥

tad_evam jalatAm yAti nija-sattA-AtmikAm svayam | anta:sthita-AsvAda-lavAm salilam dravatAm iva ||

That

then

comes to fluidity,

such being its Suchness-nature,

inborn

—

and it flows like water

~vlm.3.61.15. The light then melts into water as the self-same substance of itself; and this fluid substance contains in it the property of taste. (This is the liquid state of the floating spirit before creation).

tad_evam jalatAm yAti – That then comes to fluidity — nija-sattA-AtmikAm svayam - innately-Suchness-nature itself — anta:sthitAm – in-situate — AsvAda-lavAm – flavor — salilam dravatAm iva_ flowing like water. —

तदेव_अवनिताम् वेत्ति स्व.चित्त-एक.आत्मता-मयीम् । अन्त:स्थ-गन्ध-तन्मात्राम् उर्वी स्थैर्य-कलाम्_इव ॥३।६१।१६॥

tadeva_avanitAm vetti sva.citta-eka.AtmatA-mayIm | anta:stha-gandha-tanmAtrAm urvI sthairya-kalAm_iva ||

That

then knows Earthiness

as a construct of yourself affecting the One Self

—

so it's imbued with the element of Smell

and the substantial solidity of Mother Earth

~vlm. The same is condensed in the form of a solid substance ... bearing in its bosom the property of smell.

tadeva avani-tAm – Just That earthiness — vetti – knows — sva-citta.eka-Atma.tA=mayIm - the self-affective.One-Self.ness=construct — three levels of hyphenation — anta:stha-gandha-tanmAtrAm – instood-smell-element — sthairya-kalAm - of substantial parts/nature — urvI iva – like the earth —

तुल्य-काल-निमेष-अंश-लक्ष-भाग-प्रतीति यत् । निजम् विद: प्रकचनम् तत्-सर्ग-ओघ-परम्परा ॥३।६१।१७॥

tulya-kAla-nimeSa-aMza-lakSa-bhAga-pratIti yat | nijam vida: prakacanam tat-sarga-ogha-paramparA ||

That,

again and again in the succession of Creations,

divides Time into instants,

the innate projection of Knowing

~vwv. That which is the innate shining of Absolute Consciousness, which perception is of a duration equal to a millionth part of a moment, is the succession of multitudes of creation.

yat tulya-kAla-nimeSa-aMza-lakSa-bhAga-pratIti - what is equal-time-instant-part-lakh-portion-conviction — nijam vida: prakacanam – is the innate manifestation of the wise — tat sarga-ogha-paramparA_ that is the creation-ocean-succession —

शुद्धम् सकृत्_प्रभात-अन्तर्-दृश्यमध्यम्_अनामयम् । उदय-अस्तमय-उन्मुक्तम् ब्रह्म तिष्ठत्य्_अनिष्ठितम् ॥३।६१।१८॥

zuddham sakRt_prabhAta-antar-dRzyamadhyam_anAmayam | udaya-astamaya-unmuktam brahma tiSThaty_aniSThitam ||

clearly

once-for.all=dawning

encompassing perception

faultlessly made

not given measure

releasing the forms that rise and set

the brahman.Immensity

abides

without supporting them

anAmayam - undecaying — udaya-asta.maya+unmuktam – released from the forms of rising and setting — brahma tiSThaty aniSThitam - the Brahman abides without support.

~AS: As AB says: aniSThita=anAdhAra one which has no support. Thus, it stays freely – without support.

~AB. ... sakRt-prabhAtam na puna: punar-vicchidya prabhAtam prabhAtam nitya-svaprakAzam iti yAvat | antargatA dRzyAHsargA: madhyA: pralayAz ca yasya tat | aniSThitam anAdhAram ||

~vlm.3.61.18. The other states in which God presents himself to our intellects are that, He is Holy, infinitely glorious, seen within us,* and without beginning, middle and end; that, He has no rising nor setting, and subsists of Himself without a substratum and as the substratum of all. * The intuition of his existence, is the best proof of the same. Srúiti. So says the mystic sufi:—I sought him everywhere but found him nowhere; I then looked within myself, and saw him there—as his seat was there. the invisible God, who is as calm as the still air underlying the etherial air and its fluctuations.

बुद्धम् सद्-अपवर्गम् तत् स.सर्गम्_अपि सत्_समम् । अबुद्धम् सर्गरूप-आत्म विसर्गम्_अपि तत्_सदा ॥३।६१।१९॥

buddham sad-apavargam tat sa.sargam_api sat_samam | abuddham sargarUpa-Atma visargam_api tat_sadA ||

realized sat.Suchness is the Fulfilment* of That

and a Creation, being.So, is just the same as That

unrealized self is the form of Creation,

tho what comes after

is always

That

for someone realized,

That

the fulfilment of *sat,

a Suchness

that is the same as the Creation

not realized,

the form of the Creation is yourself

tho creative,

always

That

~vlm.3.61.19. This knowledge of God is bliss itself, and his creation is identic with himself. Ignorance of God leads to the knowledge of the objective world, and its extinction is the way to know the eternity of His existence.

AS. When understood (buddham sat ) it is the liberation (apavargam tat), even tho it is with generated world (sasargamapi), it is equivalent to the true Sat; when ununderstood (abuddham), it is identified with the creation (sargarUpAtma),

even tho it is never contaminated with creation (visargamapi tat sadA).

buddham - awakened - sad-apavargam - Reality-Fulfilment is - tat – That - sa.sargam api – with a Creation, even! – sat – being.So - samam – is just the same — abuddham - unawakened - sargarUpa-Atma – the Creation.form-self is — visargam api – tho what comes between - tat sadA – is always That

Øtt.#apavarga -> #vRj – to twist • avert. -> #apavRj -> #apavarga: - Fulfilment, completion, end (e.g. paJca-apavarga, coming to an end in five days) • the emancipation of the soul from bodily existence NS1.1.2, exemption from further transmigration • restriction (of a rule) •-• #svarga-apavarga – Heavenly Fulfilment. •• opp. to #udvarga: - one who roots up, a destroyer. kauz.up. •• in kirAta-arjunIya, apa.varga it is the loosing of an arrow, separating it forever, apa-rt from its brothers and sisters waiting their turn in the quiver bag.

चिद् ब्रह्म यद् यथा येन बुध्यते स्वात्मना_आत्मनि । तत् तत् तथा नु भवति सर्वम् सर्वाङ्ग-शक्तिमत् ॥३।६१।२०॥

cid brahma yad yathA yena budhyate svAtmanA_Atmani | tat tat tathA nu bhavati sarvam sarvAGgazaktimat ||

cit.Consciousness, too, is brahmA

–as he is called—himself in Self—

for as he knows so he becomes

the All, with all its elements

~vlm. ...; just as we know all other things according to our ideas of them, in our all comprehensive minds.

cid brahma – cit.Consciousness is the Brahman — yad yathA yena budhyate – which so whereby it is known — svAtmanA Atmani - by ownself in the Self — tat tat – that That – Thatever — tathA nu bhavati – so it becomes, no? — sarvam – the All — sarva-aGgazaktimat – all-element-potential —

~AB. ... yathA yathA boddhRbhir budhyate tathA tathA tat tat prakAra-viziSTam tat tad brahma Atmani bhavati tat tad AkAram mAyayA dhatta i.a. | nu iti khalv arthe | ...||

तत् सत्यम् चिद् विलासत्वान् नित्य-अनुभव-रूपत: । तद् असत्यम् मन: षष्ठात् सर्वाख्या निगतम् यत: ॥३।६१।२१॥

tat satyam cid vilAsatvAn nitya-anubhava-rUpata: | tad asatyam mana: SaSThAt sarvAkhyA nigatam yata: ||

That becomes so

thru the play of Consciousness in the form of constant experience

That becomes not.so manas.Mind

thru the Six Senses

from which The All has emerged

~AS: It is the truth, because by exercising the Chit, it can be perceived to be permanent (nityAnubhavarUpataH); it can be untrue when perceived with the six sense organs counting the mind and with various names. Thus, the same thing can be perceived as true or false due to variable nature of the perceiver.}

~AB. ... jagad api zAstrIya-cid.vilAsa-dRSTyA dRSTam paramArtha-satyam brahmaiva | ... ||

~vlm.3.61.21. Of these, those things only are true, the notions of which we derive from the dictates of our well-directed understandings; as all those are untrue, which the mind paints to us from the impressions of the senses and the meanings of words; which are incapable of expressing the nature of the undefinable and indescribable God, (whom no words can express—Yato vácko nivastante[unsure]. (Sruti)

tat satyam – That becomes Such — cid vilAsatvAn – out.of the Chit-play — nitya-anubhava-rUpata: - in the form of constant experience — AS {permanent} — tad asatyam mana: SaSThAt — That is the unSuch Manas Mind, based on its six senses — sarva-AkhyA nigatam yata: - from which The All has emerged. —

यथा_एतत् सरणम् वायौ तथा सर्ग: स्थित: परे । असत्-कल्पे ऽपि सम्.कल्प: सत्ये ऽसत्य इव_अपि च ॥३।६१।२२॥

yathA_etat saraNam vAyau tathA sarga: sthita: pare | asat-kalpe 'pi sam.kalpa: satye 'satya iva_api ca ||

just like this motion in the air

thus

is this Creation in the Supreme

even an unreal thought is a sam.kalpa-Con.cept.

when real is as.if unreal

~vwv. As there is this movement in the air,

so, creation exists in the Supreme Being.

tho an unreal suggestion, it is, as it were, a real possibility and also an untruth in Truth.

~sv. Worlds within worlds appear in every atom. What can be the cause and how do these arise?!

~vlm.3.61.22. Know the unreal world which appears as real, and the reality of God which appears as unreality, to be of the manner of the air in motion and at rest. The visible world like the current air, appears true to them, that have no knowledge of

~AS: Similarly even in an unreal formation (asatkalpe api) a true creation may appear (saMkalpaH) while a true entity may appear untrue (satye asatya: eva api ca). * These false impressions come from lack of true knowledge. Because the movement of air is transient, it is in reality "asat" but may appear as sat during the experience.

yathA etat saraNam vAyau – Just like this motion in the air — tathA sarga: sthita: pare - thus is this Creation in the Supreme — asat-kalpe 'pi sam.kalpa: – in a sam.kalpa-Con.ceptcept there may be an unSuch sort — satye asatya: iva api ca_ and in what is Such as.if unSuch. —

अन्य-रूपा यथा अनन्या तेजस्य् आलोकता_उदरे । तथा ब्रह्मणि विश्व-श्री: सत्य-असत्य-आत्मिका चिति ॥३।६१।२३॥

anya-rUpA yathA ananyA tejasy AlokatA_udare | tathA brahmaNi vizvazrI: satya-asatya-AtmikA citi ||

tho seeming different in form,

what's within the radiance of light is not different from subtle tejas Light

—

so in the brahman.immensity

this glorious world is innately real/unreal in cit.Consciousness

~vwv.1290/23. As the non-different brightness exists in the interior of fire with a (seemingly) different form (or nature), so, the splendour that is the Universe exists in Brahman, the Supreme Consciousness, in the form of reality and unreality; (unreal when seen differently and real when seen non-differently).

~vlm.3.61.23. A thing may appear different from another, and yet be the same with it; as the light in the fire is the selfsame fire. So the visible world arising from the invisible Brahma, appears as another reality; tho it is same with the reality of God.

anya-rUpA yathA – As different-form — ananyA tejasy AlokatA-udare - not different in the depth of the Tejas illumination — tathA brahmaNi vizvazrI: – so in the Brahman Immensity is the world-wonder — satya-asatya-AtmikA citi - as innately Such-unSuchness in cit.Consciousness. —

अनुत्कीर्णा यथा पङ्के पुत्रिका चाथ दारुणी । यथा वर्णा मषी-कल्के तथा सर्गा: स्थिता: परे ॥३।६१।२४॥

anutkIrNA yathA paGke putrikA cAtha dAruNI | yathA varNA maSI-kalke tathA sargA: sthitA: pare ||

in the mud is an ungrown tree

in the tree an uncarved doll

and

in the pen a poem hides

and

Creation in the Supreme

~vwv.1291/24. As a doll, not yet carved, exists (potentially) in the clay and in the block of wood (used for making the doll) and as letters exist (potentially) in a paste of ink, so, the worlds exist in the Supreme Spirit.

~vlm.3.61.24. All things whether in being or not being, subsist in God as their invisible and unknown source and cause; as the unscooped earth is the cause of the would-be doll, the unhewn tree of a future statue, and the soot of the ink not inesse. (So all future statues are contained in the unhewn marbles, according to Aristotle.)

~AS: The syntax is confusing here. The same doll is used twice, once as carved out from clay (that is more appropriate than mud here(:-)) and then in wood. In either case, the intrinsic form is present before it is made visible. I remember a quote from a famous sculptor (don’t recall the exact name) which said that sculpting is simply removal of the stone which is not the statue!

~jd: The thought is usually attributed to Michelangelo; but I note that VLM claims it for Aristotle. It's a notion familiar to every artist in every medium, that the figure is hidden in the stone, the melody in the chord, or the poem in the alphabet.

anutkIrNA yathA paGke – As uncarved in the mud — putrikA ca atha dAruNI - is a doll in an ungrown tree — yathA varNA maSI-kalke – like the letters in the ink — tathA sargA: sthitA: pare - thus is Creation in the Supreme. —

अनन्यान्य्_एव कचति ब्रह्म.तत्त्वमरु=स्थाले । असत्य-आत्मनि सत्य्_एव त्रिजगन्मृगतृष्णिका ॥३।६१।२५॥

ananyAny_eva kacati brahma.tattvamaru=sthAle | asatya-Atmani saty_eva trijaganmRgatRSNikA ||

tho without differences,

the brahman.Thatness projects

like a desert mirage

the unreal

in-Self

as.if real,

the three Worlds

a thirsty mirage

~vlm. As the non-different brightness exists in the interior of fire with a (seemingly) different form (or nature),

so, the splendour that is the Universe exists in Brahman, the Supreme Consciousness, in the form of reality and unreality; (unreal when seen differently and real when seen non-differently).

ananyAni eva kacati – tho non-differential it manifests — brahma-tattva=maru-sthAle – in the Brahman-thatness=desert/mirage-place — asatyA Atmani satyA iva – the unSuch in-Self as.if Such — trijagan-mRga=tRSNikA – threeWorld-deer=thirsting —

~vlm.3.61.25. One thing is exhibited as another in the great desert of the Divine Mind, which shows the phenomena of the world as figures in the mirage.

ब्रह्मणा चिन्मयेनात्मा सर्गात्मैव विभाव्यते । न भाव्यते चानन्यत्वाद्बीजेनान्तरिव द्रुम: ॥३।६१।२६॥

brahmaNA cinmayena_AtmA sarga-AtmA_eva vibhAvyate | na bhAvyate ca_an.anyatvAd_bIjena_antar_iva druma: ||26||

out.of the cit-form brahman,

Self

becomes

a creation-self, and it does not become otherwise

it is like the tree within a seed

~vlm.3.61.26. The wise soul thinks this world as one with its source—the Divine Intellect, as he considers the tree no way different from its parent seed.

~vwv. Only the Self of the nature of the Universe is perceived by Brahman, full of Consciousness.

It is not also perceived (in that manner)

on-account-of the non-difference (between Brahman and the Universe),

as the tree within (is not perceived) by the seed.

brahmaNA cinmayena AtmA – By the Chinmaya Chit-consisting Brahman Immensity, the Self — sarga-AtmA eva vibhAvyate – as a Creation-self becomes — vibhavyate = pervasively-becomes ["is become"] — na bhAvyate ca ananyatvAd – and does not become otherwise [from un-other-ness] — bIjena antar iva druma: – like the tree within the seed —

यथा क्षीरस्य माधुर्यम् तीक्ष्णत्वम् मरिचस्य च । द्रवत्वम् पयसश् चैव स्पन्दनम् पवनस्य च ॥३।६१।२७॥

yathA kSIrasya mAdhuryam tIkSNatvam maricasya ca | dravatvam payasaz caiva spandanam pavanasya ca ||

it is like the sweetness of milk,

and the pungency of pepper,

the fluidity of water,

vibrant motion of the wind

~vlm.3.61.27. As the sweetness of milk, the pungency of pepper, the fluidity of water, and the motion of winds, are the inseparable properties of their substances:—

~vwv.1351-52 As there is the sweetness of milk, the pungency of black pepper, the fluidity of water and the movement of wind, existing there identically and not differently, so, the world exists in the Self with its conscious nature flowing out and bearing the nature of the Supreme Self itself.

yathA kSIrasya as of milk — mAdhuryam the sweetness — ca tIkSNatvam – and the sharpness — maricasya of pepper — ca eva – and moreover — dravatvam – the flowingness — payasa: – of water — ca spandanam – and vibration/motion — pavanasya – of the wind —

स्थितो_अनन्यो यथा_अन्य: सन्_न_अस्ति तत्र तथा_आत्मनि । सर्गो निर्गल-चिद्.रूप: परमात्मा_आत्म-रूप-भृत् ॥३।६१।२८॥

sthito_ananyo yathA_anya: san_na_asti tatra tathA_Atmani | sargo nirgala-cid.rUpa: paramAtmA_Atma-rUpa-bhRt ||

it is situate where there is no other,

but as another

it is So,

but it is not there

thus the Sarga Creation is

in the Soul

as an outflowing condensing Consciousness-form

—

the Supreme Self

bearing the form of

oneself

~vlm.3.61.28. So this creation is inseparable from the spirit of Brahma, and is a mere form of the one Supreme soul, beside which there is nothing in reality. (Whose body nature is, and God the soul).

sthita: ananya-: – As not-other situate — yathA anya: sat – as another being/Sat —

na asti tatra – it is not there — tathA Atmani – thus in the Self — sarga-: – the Sarga Creation is — nirgala-cid.rUpa: – melting/dissolving/condensing Chit-form — ambiguous <nir> - see gl. — paramAtmA – the supreme Self — Atma-rUpa-bhRt – bearing the form of self —

AB. ananya: san sthita: | anya: san na asti asan-n- i.a. | nirgalati iti nirgala-: pravilInamAtraz cidrUpa-: … ||

कचनम् ब्रह्म-रत्नस्य जगद् इत्य् एव यत् स्थितम् । तद् अकारणकम् यस्मात् तेन न व्यतिरिच्यते ॥३।६१।२९॥

kacanam brahma-ratnasya jagad ity eva yat sthitam | tad akAraNakam yasmAt tena na vyatiricyate ||

the scintillance

of the brahman-Jewel

here

as this "world"

it is causeless

because it is not different from That

~vwv.1353/29. The shining of Brahman, the gem, is alone the world and existing thus is causeless. On account of that, (the world) is not exceeded by that Brahman.

~vlm.3.61.29. This world is the manifestation of the lustre of the gem of Divine mind, and has no other cause except the essence of Brahma, which is no other than its material cause—the Supreme soul itself.

कचनं ब्रह्म-रत्नस्य – The scintillance of the Brahman-gem = जगद् इत्य् एव यत् स्थितम् – is situate as this "world" = due to its causelessness, it is not different from That.

kacanam brahma-ratnasya_ The scintillance of the Brahman-gem - jagad ity eva yat sthitam - is situate as this "world" - tad akAraNakam yasmAt - that is causeless, whence - tena na vyatiricyate - it is not made distinct. -29- -

वासना चित्त-जीव-आदि-वेदनम् वेदन-उदितम् । न_उदेत्य् अवेदनाद् एव यतनाद् एव पौरुषात् ॥३।६१।३०॥

vAsanA citta-jIva-Adi-vedanam vedana-uditam | na_udety avedanAd eva yatanAd eva pauruSAt ||

a vAsanA is the thought.track of an affective Living*jIva

it arises with that vedana.Knowing

it does not arise at.all without knowing

—

but that requires personal effort

AB. ... avedanAt mano-nAzAt ... ||

vAsanA citta-jIva-Adi-vedanam – A VAsanA Recept like the Vedana Knowing of Chitta, Jiva, &c — vedana-uditam – arises with that Vedana Knowing — na udety avedanAd eva – it does not arise at.all with unKnowing — after Mind-Subsidence — yatanAd eva pauruSAt - but only after personal effort.

~vlm.3.61.30. The will, the mind, the living soul, and its conciousness, are all the offspring of Divine intellection; because there is nothing that can be produced by exertion of any power without direction of the Intellect.

न_अस्तम्_एति न च_उदेति क्व.चित्_किम्.चित्_कदाचन ।सर्वम् शान्तम्_अजम् ब्रह्म चिद्.घनम् सुशिला-घनम् ॥३।६१।३१॥

na_astam_eti na ca_udeti kva.cit_kim.cit_kadAcana |sarvam zAntam_ajam brahma cid.ghanam suzilA-ghanam ||

it does not die

it does not happen anywhere,

as.what.ever,

or anywhen

—the wholeness, peaceful, the unborn Brahman—

it's a cloud of cit.Consciousness

that's rock-solid

~vlm.3.61.31. There is nothing that rises or sets anywhere, nor appears or disappears at any time; but everything is unborn at all times, and lies quiet in the Divine Intellect, which is as solid as a massive rock.

~sv.31 Nothing has ever been created anywhere at any time; and nothing comes to an end either. The absolute Brahman is all, the supreme peace, unborn, pure consciousness and permanent.

nAStam eti na ca udeti – It neither dies nor arises — kvacit kimcit kadAcana – wherever, what.ever, whenever — sarvam zAntam ajam brahma – the whole, peaceful, unborn Brahman — cid.ghanam – a cloud/condensation of Chit, — AS: ghana here is not cloud but same as the next ghana, i.e. solidified.suzilA-ghanam – a solid rock. —

पराणुम् प्रति सर्गौघा-श् चित्ताद् भ्रान्ति-सहस्रश: । तेष्व् अप्य् अणाव् अणाव् अन्त: का- एव_अत्र_अवासना कथम् ॥३।६१।३२॥

parANum prati sargaughAz cittAd_bhrAnti-sahasraza: | teSv_apy_aNAv_aNAv_anta: kA_eva_atra_avAsanA katham ||

para-aNum prati – concerning the Perfect Atom *the creation-floods

from the Affective mind

are delusions by the thousand —

even in them — in atom within atom — kA eva atra – what is this here? — a-vAsanA katham – how without vAsanAs? —

~vlm.3.61.32. To attribute the formation of these multitudes of the combination of atoms, and to suppose every particle to be composed of minutest infinitesimals; are but vagaries of imagination, as none of them could combine of themselves except by direction of the eternal mind. (Matter having no force nor design in itself).

~sv.32 Worlds within worlds appear in every atom. What can be the cause and how do these arise?!

para-aNum prati – Concerning the Supreme Atom — sarga-oghAz – the creation-floods —

cittAd – from Chitta — bhrAnti-sahasraza: – delusions by the thousand — teSu api – in them — aNAv aNAv anta: – in atom within atom — kA eva atra – what is this here? — a-vAsanA katham – how without vAsanAs? —

यथा जल-अन्त ऊर्म्य्-आद्या गुप्त-अगुप्ताश्_च शक्तय: । जाग्रत्-स्वप्न-सुषुप्त-आद्यास्_तथा जीवे_ऽन्तरास्थिता: ॥३।६१।३३॥

yathA jala-anta Urmy-AdyA gupta-aguptAz_ca zaktaya: | jAgrat-svapna-suSupta-AdyAs_tathA jIve_'ntarAsthitA: ||

within the water,

there are

waves & waves

there are hidden unhidden Powers

—like Waking, Dream, Sleep—

here in the Living.jIva

yathA jala-ante Urmy-AdyA: – As within the water, waves &c — gupta-aguptAz ca zaktaya: – so hidden-unhidden powers — jAgrat-svapna-suSupta-AdyAs – like waking-dream-sleep — tathA jIve antarAsthitA: – also in the Jiva are within-situate —

~vlm.33. All force resides in some living principle, as the waking, sleeping and dreaming states appertain to the living soul; and as the undulation of waves subsists in the water; (or) as the current of the stream lies hidden in it.

जाता चेद्_अरतिर्_जन्तोर्_भोगान्_प्रति मनाग्_अपि । तद्_असौ तावता_एव_उच्चै: पदम् प्राप्त इति श्रुति: ॥३।६१।३४॥

jAtA ced_aratir_jantor_bhogAn_prati manAg_api | tad_asau tAvatA_eva_uccai: padam prApta iti zruti: ||

so it is stated in zruti.Scripture

when dispassion arises in a person

no passionate enjoyment

—even a little—

even

he attains

the heights of That State

~vwv.1950/34. If dissatisfaction towards objects of enjoyment is born for a living being even slightly, then, by that much alone, that person has very much attained to the Supreme Position. Thus (says) the sacred text.

~vlm.3.61.34. When the living soul feels its inappetency towards worldly enjoyments, it is then said to have reached to his highest perfection by the Srúti: (such as;—nishkáma or abandonment of the desire of fruition, is the highest state of human felicity).

ced aratir jAtA jantor If dispassion arises in a person — prati bhogAn manAg api with regard to enjoyment, even-a-little — asau tAvatA he thus much eva uccai: even to the heights — tad padam prApta That State attains — iti zruti: so says Shruti —

यतो यतो विरज्यते ततस्_ततो विमुच्यते । अतो_अहम्_इत्य्_असंविदन्_क एति जन्म-संविदम् ॥३।६१।३५॥

yato yato virajyate tatas_tato vimucyate | ato_aham_ity_asaMvidan_ka eti janma-saMvidam ||

what.ever

it's attracted.to

thus everywhere

it becomes-free.from

without awareness of the "I",

how is there awareness of birth

~vlm.3.61.35. As the mind is freed from its choice and dislike of things, so is the soul liberated by avoiding its egoism and personality, and then it has no more to be conscious of the pain, attending upon a future birth and transmigration.

~vwv.1948a/3. Only the desire for objects of pleasure is bondage. Renunciation of that is called liberation. 1948b. From what.ever thing one becomes discontented, he is liberated from that. {vimuc}

yato yato virajyate - From what.ever it is attracted to - tatas tato vimucyate - from thatever it is released - atas aham ity asaMvidan - thus without awareness of "I" - ka eti janma-saMvidam - what goes to awareness of birth? -

चितिम् परापराम् अजाम् अरूपिकाम् अनामिकाम् । चराचरा ऽधरामयीम् विदन्ति ये जयन्ति ते ॥३।६१।३६॥

citim parAparAm_ajAm_arUpikAm_anAmikAm | carAcarA_a.dharAmayIm vidanti ye jayanti te ||

an understanding of Consciousness that's

transcendent,

unborn,

formless,

nameless,

moving unmovingly

unsupported by form

—

who knows this

overcomes

~sv.36-38 As and when one turns away from the notions of 'I' and the 'world', one is liberated: the notion of 'I am this' is the sole bondage here. They who know the infinite consciousness as the nameless, formless substratum of the universe, gain victory over samsara (repetitive history).

~vlm.3.61.36. Whoso comes to know in his understanding, this state of supreme and inexpressible felicity; he is sure to overcome all his worldly appetites, that bind him fast to this earth.

citim para-aparAm ajAm A Chiti Understanding [that is] transcendent, unborn, — arUpikAm anAmikAm formless, nameless, — cara-acarA adharAmayIm moving-unmoving, aDharmic, — vidanti ye jayanti te who know [thus], they overcome —

परे चिति: स्वप्रकट-अद्वितीयास्व् आवर्त-लेखा_इव जले द्रवान्त: ।

स-अहंतया* -इमानि जगन्ति धत्ते न सन्ति न_असन्ति परात्मकानि ॥३।६१।३७॥

pare citi: svaprakaTa-advitIyAsv Avarta-lekhA_iva jale dravAnta: |

sa-ahaMtayA* -imAni jaganti dhatte na santi na_asanti parAtmakAni ||37||

in the Supreme citi.Understanding

its own nondual evidence

is like a streaking whirlpool spinning through the water

—

by means of the "I"nature,

it gives.forth these worlds

as Supreme-Selflings

that neither are nor aren't

~AS: The Chiti appears by itself (svaprakaTA) in the ultimate (pare i.e. in Brahma), yet one with it (advitIyA); as the mobile interior of water (dravAntaH) appears as a streak in a whirlpool in the water (jale svAvartalekhA iva). [Thus, the visible separate streakline is visibly separate, yet one with the water!] She (Chiti) sustains these world through feelings of ego (sA ahaMtayA imAni jaganti dhatte), as both not existing and not non-existing yet essentially Brahma.(na santi na asanti parAtmakAni). - The words santi and asanti should not be treated as verbs, but as adjectives for the worlds. They are present participles here.]

~jd. good English usage abhors participles.

~vlm.3.61.37. But whoso labours in his mind under his affections to this world, he has to rove continually in it as in the whirlpool of a stream, and destroys the supreme felicity of his soul in his continuous turmoil.

pare citi: – In the Supreme, Chiti Conception — svaprakaTa-advitIyAsu - in its nondual self-evidence — Avarta-lekhA iva – is like a streaking whirlpool — jale dravAnta: - moving through the water — sA ahaMtayA_ it/she by means of "I"ness — imAni jaganti dhatte - sustains these worlds — na santi na asanti – neither being nor not-being – parAtmakAni - as Supreme-Selflets. —

KG & VLM: sAhaM tayemAni ...

अहम्.मयी पद्म.ज-भावना चित् सम्.कल्प-भेदाद्_वितनोति विश्वम् । अन्तर्.मुखा एव_अनुभवत्य्_अनन्त- निमेष-कोट्य्.अंश-विधौ युग-अन्तम् ॥३।६१।३८॥

aham.mayI padmaj.a-bhAvanA cit saMkalpa-bhedAd_vitanoti vizvam | antar.mukhA eva_anubhavaty_ananta-nimeSa-koTy.aMza-vidhau yuga-antam ||

Consciousness

takes the form of

"I"

the Becoming of the Lotus.born brahmA

thru conceptual division

it projects the universe

inwardly

experiences it

in a boundlessly-momentary ordering of koTi.s

at the end of a yuga.Age

~vwv. 1107. Consciousness in the form of the imagination of brahmA consisting of the "I"-thought, produces the universe out of the division of thought. It experiences, quite within itself, the end of an aeon within the performance of a millionth part of the twinkling of an eye of ananta (or viSNu).

~vlm.3.61.38. It was the lotus-born Brahmá, that was conscious of of his egoism at first, and who has by the will of his mind, spread out this universe. (He is eternally acting, and has not retired after his act of creation).

ahaMmayI padmaja-bhAvanA – As the "I" construct, becoming the LotusBorn BrahmA —

cit sam.kalpa-bhedAd vitanoti vizvam - cit.Consciousness by Conceptual Division extended the Universe — antar-mukhA eva – inward-facing/introspective indeed – anubhavati – he becomes — ananta-nimeSa-koTi-aMza-vidhau – in a boundlessly-momentary–Koti-bit-order — yuga-antam - at the YugAnta Doomsday / End of a Yuga Age.

oॐm

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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet | buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021

oॐm

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sohum

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Jul 27, 2015, 6:31:38 AM7/27/15

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Dear JD,
I have comment about the translation of the very first verse.
I have not browsed through the rest.

rAma said—

aham jagad_iti bhrAnti: parasmAt_kAraNam vinA | yathA_udeti tathA brahman_bhUya: kathaya sAdhu me ||3|61|

Please tell me (kathaya me) again (bhUyaH ) Sir (Brahman) in detail (sAdhu), how (yathA) this confusion (iti bhrAntiH) "I (am) the world (ahaM jagat )"
without any deeper cause (parasmAt kAraNam vinA).

Some further explanation:
The word sAdhu is an adverb here and has the sense of well, proper, good etc. If it were an address, the form would have been sAdho.
yathA udeti tathA has literal meaning "as arises that way". It has the sense of " how it arises in steps".
For the English sentence, I had to replace yathA with how, and tathA got dropped. The inquiry is about the process of this apparently random event (kAraNam vinA).

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