y3067_ag.01-02-03 Of THIS and THAT
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jivadas
Aug 6, 2014, 12:54:25 AM8/6/14
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y3067_ag.01-02-03 Of THIS and THAT
fm3067 (trans. only): http://goo.gl/JD0XHW
y3067 (complete Working Notes): http://goo.gl/Lk2mH1
All YVFiles: http://goo.gl/k3hRBX
Concordant Glossary (CGl1405) http://goo.gl/3Hj9K6
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cit.saMvittyA_ucyate jIva: samkalpAt sa mano bhavet |
buddhiz_cittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021
*o*ॐ*m*
"Rare Ramana video", with a wise Cow, and a *m*onkey Prince!
http://www.youtube.com/watch?v=w814-Pj3b*m*8
<http://www.youtube.com/watch?v=w814-Pj3bM8>
*PREFATORY NOTE: *
*This is a most unusual Canto, in several ways. *
*It is tersely philosophical in dealing with the subject of the _tat and
the _sat, which I call That and Such (or So) in this translation. "That" is
the brahman.Immensity; "Such" is all that is, from a crab-louse to the god
brahmaa. "Such" is the sam.saara, "That" is _nirvaaNa. *
*Readers should always remember that my English translation of technical
terms is based on this model: *
*manas.Mind is like a tiny rooming.house, divided into four rooms. The
tenants of three rooms are buddhi.Intellect, "aham"kaara."I"dentity, and
the curious _chitta, whom I call Affection, tho many call it "mind". As for
"I"dentity, study of this book will make it clear. buddhi and chitta are
respectively the analytic and Affective forces. **• The fourth room in this
odd hotel is the MANager's, manas.Mind. The tenants pay their rent in
service. buddhi assesses. chitta affects (or is an Affection of)
chit.Consciousness, a chit-ta. **•-• In terms of Logic, manas is a
self-containing Class {manas, buddhi, citta, aham.kaara}. *
* This model asks: The guy in the other room, "I"dentity thinks he's the
Manager. Maybe he is. *
*It is tough reading, since this author (the Philosopher, rather than the
Poet) is speaking the language of Analytical Philosophy. You may rest
assured that the Poet will soon begin to illustrate his meaning;--and
certainly the Philosopher will explain himself more than once (Dasgupta
notes somewhere that he "never tires" of restating his case). *
*It is unusual, too, in that there are prose passages toward the end. (All
such passages are translated in Italics.) *
*As I have indicated elsewhere, I share the view of many scholars that
_vaalmiiki is not a single person, but an Anthill. The yoga.vaasiShTha,
like raamaayaNa (though to a far lesser degree) is the work of a number of
Ants, each adding something new to the text. But, as I see it, they are all
the Anthill _vaalmiiki; Ants have no names. I leave it to the dry-bone
_paNDita.s to give them names or numbers. *
*Readers who have been missing the _vaalmiika Poet must wait for the next
Canto, which begins the Tale of karkaTii.Crab, the Ogress of the Plague. *
—jd -
*o*ॐ*m*
*Of THIS and THAT*
*raama**–*
मनस्_तु_अ.योग्य: जीवः_अयम् क: भवेत्_परम.आत्मन: ।
कथम् वा_अस्मिन्_समुत्पन्न: क: वा_अयम् वद मे पुन: ॥३।६७।१॥
manas_tu_a.yogya: jIvaH_ayam ka: bhavet_parama.Atmana: |
katham vA_asmin_samutpanna: ka: vA_ayam vada me puna: ||3|67|1||
*If it is manas.Mind that separated as this Living.jiiva,*
*what is it that*
*becomes*
*thru the Supreme Self?*
*how is it arisen here?*
*exactly what is it?*
*Explain all this to me again!*
*vasiShTha**– *
समस्त-शक्ति-खचितम् ब्रह्म सर्वेश्वरम् सदा ।
ययैव शक्त्या स्फुरति प्राप्ताम् तामेव पश्यति ॥३।६७।२॥
samasta-zakti-khacitam brahma sarvezvaram sadA |
yayaiva zaktyA sphurati prAptAm tAmeva pazyati ||3|67|2||
*Broadcasting its Power,*
*the brahman.Immensity,*
*all-sovereign always,*
*by that power,*
*projects what is got,*
*and knows it.*
vwv. ..., is ever full of all powers. It perceives just that as acquired
(or present) by which power exactly it becomes manifest (as objects).
vlm. .... Exarbitrio suo [out.of his own effort].
AS. To me the evident meaning is equipped with all powers. The meaning of
inlaid is probably derived from the usage in ratnakhacita = bejeweled.
jd. khacita will also evoke the personal kha.sky and cit.Consciousness for
those who have read what is to come.
sv.2 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
स्वयम् याम् वेत्ति सर्वात्मा चिरम् चेतन-रूपिणीम् ।
सा प्रोक्ता जीव-शब्देन सा_एव संकल्प-कारिणी ॥३।६७।३॥
svayam yAm vetti sarvAtmA ciram cetana-rUpiNIm |
sA proktA jIva-zabdena sA_eva saMkalpa-kAriNI ||3|67|3||
*What your own All.Self has known for so long,—*
*this sentience-in-form,—*
*has the name*
*"Living.jiiva"*
*but it's just a conceptual effect.*
स्वभावात्_कारणम् द्वित्वम् पूर्व.संकल्प-चित्_स्वयम् ।
नाना.आकारणताम् पश्चाद्_याति जन्म-मृति-स्थिते: ॥३।६७।४॥
svabhAvAt kAraNam dvitvam pUrva.saMkalpa-cit-svayam |
nAnAkAraNatAm pazcAd yAti janma-mRti-sthite: ||3|67|4||
*Thru its self-nature as the cause of duality,*
*chit.Consciousness,*
*due to its prior conceptions,*
*is the cause of diversity,*
*and all the states of birth and death.*
*raama—*
एवम् स्थिते मुनिश्रेष्ठ दैवम् नाम किम् उच्यते ।
किम् उच्यते तथा कर्म कारणम् च किम् उच्यते ॥३।६७।५॥
evam sthite munizreSTha daivam nAma kim ucyate |
kim ucyate tathA karma kAraNam ca kim ucyate ||3|67|5||
*That being so,*
*best of muni.s, exactly what is daiva.Fate?*
*likewise, just what is karma?—and, too, what is a kaaraNa Cause?*
vlm. Such being the case, tell me what is this predestination...
*vasiShTha– *
स्पन्द-अस्पन्द-स्वभावम् हि चिन्मात्रम् इह विद्यते ।
खे वात इव तत्-स्पन्दात् स-उल्लासम् शान्तम् अन्यथा ॥३।६७।६॥
spanda-aspanda-svabhAvam hi cinmAtram iha vidyate |
khe vAta iva tat-spandAt sa-ullAsam zAntam anyathA ||3|67|6||
*Of vibrant or nonvibrant self-nature,*
*it is known here as measured-chit.Consciousness.*
*It's like a breeze in your sky,*
*or else a peaceful brightness.*
चित्त्वम् चित्तम् भावितम् सत्-स्पन्द इत्य् उच्यते बुधै: ।
दृश्यत्व-भावितम् च एतद्-अस्पन्दनम् इति स्मृतम् ॥३।६७।७॥
cittvam cittam bhAvitam sat-spanda ity ucyate budhai: |
dRzyatva-bhAvitam ca etad-aspandanam iti smRtam ||3|67|7||
*_chit.Consciousness*
*is the chitta Affection*
*(just before it is about-to-be).*
*It is,*
*likewise,*
*the vibration of _sat Suchness,—*
*so it's called by the wise,—*
*and is this*
*yet-to-become*
*Affecting*
*objectivity*
*to be called*
*a-spandana non.Vibration.*
jd. In other words, prior to the process of spanda.Vibration, an object
exists but does not appear.
sv. The vibration in the infinite consciousness is not different from that
स्पन्दात् स्फुरति चित्-सर्गो निःस्पन्दाद् ब्रह्म शाश्वतम् ।
जीव-कारण-कर्म-आद्या चित्-स्पन्दस्य-अभिधा स्मृता ॥३।६७।८॥
spandAt sphurati cit-sargo niHspandAd brahma zAzvatam |
jIva-kAraNa-karma-AdyA cit-spandasya-abhidhA smRtA ||3|67|8||
*The chit-creation emanates thru spanda.Vibration.*
*Without any Vibration it's the eternal brahman.*
*jiiva, "kaaraNa Cause", "karma", and other such terms*
*describe the chit-Vibration.*
य एव_अनुभव-आत्मायम् चित्-स्पन्दो_अस्ति स एव हि ।
जीव-कारण-कर्म-आख्यो बीजम् एतद्-द् हि संसृते: ॥३।६७।९॥
ya eva_anubhava-AtmAyam cit-spando_asti sa eva hi |
jIva-kAraNa-karma-Akhyo bIjam etad-d hi saMsRte: ||3|67|9||
*What is indeed aatmic Self-experience*
*—this chit.Vibration—*
*is precisely that.*
*What is called the jiiva-kaaraNa-karma complex*
*is the seed of the emergent sam.saara.*
vwv. That alone, which is merely of the same nature of experience (or
cognition), is indeed the throb of Consciousness, named the individual
soul, the cause and action. This alone is the seed of worldly life.
कृत-द्वित्व=चिद्.आभास-वशात्_देहम्_उपस्थितम् ।
सम्कल्पात् द्विविधा-अर्थत्वम् चित्-स्पन्द: याति सृष्टिषु ॥३।६७।१०॥
kRta-dvitva=cid.AbhAsa-vazAt_deham_upasthitam |
samkalpAt dvividhA-arthatvam cit-spanda: yAti sRSTiSu ||3|67|10||
*By-force.of being,*
*made a duality,*
*the chit-projection of the body appears,*
*out of a Concept with a dual sense:*
*thus chit-Vibration creates it.*
नाना-कारणताम् यातः_चित्.स्पन्द: मुच्यते चिरात् ।
कश्चित्_जन्म-सहस्रेण कश्चित्_एकेन जन्मना ॥३।६७।११॥
nAnA-kAraNatAm yAtaH_cit.spanda: mucyate cirAt |
kazcit_janma-sahasreNa kazcit_ekena janmanA ||3|67|11||
*It's the cause of all this diversity,*
*but the spanda.Vibration becomes Free at last,*
*after a thousand births,*
*or only one.*
स्वभावात् कारण-अद्वित्वम् चित् समेत्य_अधिगच्छति ।
स्वर्गापवर्गनरकबन्धकारणतां शनै: ॥३।६७।१२॥
svabhAvAt kAraNa-advitvam cit sametya_adhigacchati |
svarga-apavarga-naraka-bandha-kAraNatAm zanai: ||3|67|12||
*According to its self-nature,*
*the chit,*
*without separate cause,*
*attains Heaven,*
*or Fulfilment,*
*or bondage in some hell,*
*soon enough.*
vlm. So also the human soul ... becomes by itself the cause of its
transmigration and sufferings, as also of its transient bliss or misery in
heaven or hell.
AS. The meaning of kAraNAdvitvam needs to be clarified. kAraNa+advitvam =
non separation from kAraNa. Thus, it is saying that by its very nature chit
becomes one with the "cause" and ends up gradually as the reason for
attaining Heaven, Liberation, Hell, bondage etc. In other words, the pure
chit gets reflected into "ordinary purposeful desires"!
हेम्नि_इव कटक-आदित्वम् काष्ट-लोष्ट-समस्थितौ ।
देहे तिष्ठति नानात्वम् जडे भाव-विकारजम् ॥३।६७।१३॥
hemni_iva kaTaka-Aditvam kASTa-loSTa-samasthitau |
dehe tiSThati nAnAtvam jaDe bhAva-vikArajam ||3|67|13||
*As bracelets are of gold,*
*as mud and a clod of earth are the same thing,—*
*in the inert body,*
*variety resides,*
*born of feeling.*
vlm. ... appears as multiform according to its various modes and
attributes.
AS. ... variation (nAnAtvam tiSThati) arising out of changes of emotions
(bhAvavikArajam).
अजातम् अप्य् असद्-रूपम् पश्यति_इदम् मनो-भ्रम: ।
जात: स्थितो मृतो_अस्मि_इति भ्रम-आर्त: पत्तनम् यथा ॥३।६७।१४॥
ajAtam apy asad-rUpam pazyati_idam mano-bhrama: |
jAta: sthito mRto_asmi_iti bhrama-Arta: pattanam yathA ||3|67|14||
*Although unborn, although unreal in form,*
*"I'm born, in business, then dead":—*
*stung by this Mind-delusion,*
*you see sam.saara City so.*
अहम् मम_इत्य् असद्रूपम् एव चेत: प्रपश्यति ।
अदृष्ट-परमार्थत्वाद् आशा-विवश-संस्थिति ॥३।६७।१५॥
aham mama_ity asadrUpam eva ceta: prapazyati |
adRSTa-paramArthatvAd AzA-vivaza-saMsthiti ||3|67|15||
*"I", "mine"—these are unreal forms:*
*but thus Awareness understands itself,*
*—not its higher meaning,—*
*committed to what it had hoped-for.*
AS. This whole second line is an adjective of the "asadrUpam" of the first
line. (Note the gender and the case match). The state of perception of "I"
and "mine" is bound in hopes because of lack of the ulterior vision.
sv. When there is movement of thought one does not see the truth; and then
there is the feeling of 'I am', 'This is mine' etc.
मथुर-अधिपते राज्ञो यथा श्वपच-संभ्रम: ।
आसीद् एवम् हि चित्तस्य स्फुरतीयम् जगत्स्थिति-: ॥३।६७।१६॥
mathura-adhipate rAjJo yathA zvapaca-saMbhrama: |
AsId_evam hi cittasya sphuratIyam jagat-sthiti-: ||3|67|16||
*The Overlord of Mathura*
*had a delusion.*
*He thought he was an outcaste Dog.eater:—*
*like that,*
*it is the affective vibration of the chitta*
*that makes the world-State.*
jd. The Overlord _is_ Mathura, just as Antony is Rome, and Egypt his
pleasure.girl.
सर्वम् एव मनोमात्र-भ्रान्त्य् उल्लास-विजृम्भणम् ।
इदम् जगत्तया रम प्रस्फुरत्य् अम्बुभङ्ग-वत् ॥३।६७।१७॥
sarvam eva manomAtra-bhrAnty ullAsa-vijRmbhaNam |
idam jagattayA rama prasphuraty ambubhaGga-vat ||3|67|17||
*This everything-at.all is just a Mind.constructed delusion,*
*a wonderful expansion.*
*This worldfulness,*
*raama,—*
*it expands,*
*it lands like a breaking wave.*
सिवात्प्राक्कारणात्पूर्वम् चिच्चेत्यकलनोन्मुखी ।
उदेति सौम्याज्जलधे: पतःस्पन्दो मनागिव ॥३।६७।१८॥
sivAtprAkkAraNAtpUrvam ciccetyakalanonmukhI |
udeti saumyAjjaladhe: pataHspando manAgiva ||3|67|18||
*From former happy prior acts,*
*the chit becomes conceptual imagining,*
*arising in the moonlit ocean*
*as a bit of the spanda-spray of the splashing waves.*
स्फुरणाज् जीव-चक्रत्वम् एति चित्त-उर्मिताम् दधत् ।
चिद्-वारि-ब्रह्म-जलधौ कुरुते सर्ग-बुद्धदान् ॥३।६७।१९॥
sphuraNAj_jIva-cakratvam eti citta-urmitAm dadhat |
cid-vAri-brahma-jaladhau kurute sarga-buddhadAn ||3|67|19||
*Out-of its sphuraNa.Throbbing,*
*the jiiva-Life Center becomes waves of Affective Thought,*
*flowing into the chit-waters of the ocean, the brahman.Immensity ,*
*making these sarga.Creation-bubbles.*
vwv. In the ocean of brahman (or Ultimate Reality),
the water of Consciousness attains to the state of a (rotating) wheel
in the form of the jiiva (or individual soul which transmigrates),
possessing the wave-nature of the mind (or thought),
and produces the bubbles of creation.
स्वस्थ: सौम्य समस्य_एतd_यत् सिंहस्य विजृम्भणम् ।
ब्रह्मण: संवित्-आभासः_तत् संचेत्यम्_इव स्वयम् ॥३।६७।२०॥
svastha: saumya samasya_etad_yat siMhasya vijRmbhaNam |
brahmaNa: saMvit-AbhAsaH_tat saMcetyam_iva svayam ||3|67|20||
*A self-state,*
*dear boy,*
*like the yawning roar of a lion,*
*as the Awareness-projection*
*of the brahman.Immensity:—*
*thus is the self to be conceived.*
चित्-संवित्त्या_उच्यते जीव: संकल्पात्_स मनस् भवेत् ।
बुद्धिः_चित्तम्_अहंकार: माया_इति_आदि_अभिधम् तत: ॥३।६७।२१॥
cit-saMvittyA_ucyate jIva: saMkalpAt_sa manas bhavet |
buddhiH_cittam_ahaMkAra: mAyA_iti_Adi_abhidham tata: ||3|67|21||
*With consciousness-awareness,*
*it is called*
*the Living.jiiva;*
*and after its conception,*
*manas.Mind appears, with its *
*buddhi.Intellect,*
*chitta.Affection, *
*and*
*"aham"kaara "I"dentity*
*:*
*m**Ay**A**.Illusion, as it's known.*
*vlm.3.67.21. The intellect with its consciousness, constitutes the living
soul, and that with the will forms the mind; its knowing power is the
understanding, and its retentiveness is called its memory: its subjectivity
of selfishness is styled egoism, and its error is called maayaa or
delusion.*
तन्मात्र-कल्पना पूर्वम् तनोति_इदम् जगन् मन: ।
असत्यम् सत्य-संकाशम् गन्धर्व-नगरम् यथा ॥३।६७।२२॥
tanmAtra-kalpanA pUrvam tanoti_idam jagan mana: |
asatyam satya-saMkAzam gandharva-nagaram yathA ||3|67|22||
*As material imagining*
*at first,*
*_manas the Mind extends this world*
*as something not.So that is seemingly So,*
*like_gandharva City.*
AS. Just by that formative action (tanmAtra-kalpanA-pUrvam) the mind forms
this world (mana: idam jagat tanoti), unreal, yet with appearance of
reality (asatyam satya-saMkAzam), like a Gandharva city!
*sv.18-24 even so from the jîva the mind becomes manifest because the jîva
thinks. *
यथा शून्ये दृश: स्फारान् मुक्तावल्य्-आदि.दर्शनम् ।
यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृति: ॥३।६७।२३॥
yathA zUnye dRza: sphArAn muktAvaly-Adi.darzanam |
yathA svapne bhramaz caiva tathA cittasya saMsRti: ||3|67|23||
*Thru the expansion of the eye's perception*
*is the seeing of pearls and the like*
*—as in dream and delusion too—*
*thus is the transmigration of _chitta, the Affective mind.*
शुद्ध आत्मा नित्य-तृप्त इव शान्त: समस्थित: ।
अपश्यन् पश्यति- इव- इमम् चित्त-आख्यम् स्वप्न-विभ्रमम् ॥३।६७।२४॥
zuddha AtmA nitya-tRpta iva zAnta: samasthita: |
apazyan pazyati- iva- imam citta-Akhyam svapna-vibhramam ||3|67|24||
*The pure self,*
*as.if ever-satisfied, peaceful, equanimous,—*
*though unseeing, it seems to see,—*
*then is called chitta Affection.*
*It's the delusion of a dream.*
AS. The pure self (zuddha AtmA), peaceful in an equanimous state (zAnta:
samasthitaH) as if eternally content (nityatRpta: iva), though he does not
see (apazyan), appears to observe (pazyati iva), this dreamlike illusion
(svapna-vibhramaH) called mind (cittAkhyaH).
संसृतिर् जग्रद् इत्य् उक्तम् स्वप्नम् विदुर् अहंकृतम् ।
चित्तम् सुषुप्त-भाव: स्याच् चिन्मात्रम् तुर्यम् उच्यते ॥३।६७।२५॥
saMsRtir jagrad ity uktam svapnam vidur ahaMkRtam |
cittam suSupta-bhAva: syAc cinmAtram turyam ucyate ||3|67|25||
*The sam.saara current is said to be Waking;*
*Dream is known as the Affect of "I"dentity;*
*chitta.Affection is based on the Sleep state;*
*the Fourth*
*is the Measure of Consciousness.*
sv. The world-appearance is the waking state of consciousness; egotism is
the dreaming state; the mind-stuff is the deep sleep state; and pure
consciousness is the fourth state or uncontradicted truth.
अत्यन्त-शुद्धे सन्मात्रे परिणाम-निऋअमयम् ।
तुर्यातीतम् पदम् तत् स्यात् तत्स्थो भूयो न शोचति ॥३।६७।२६॥
atyanta-zuddhe sanmAtre pariNAma-niRamayam |
turyAtItam padam tat syAt tatstho bhUyo na zocati ||3|67|26||
*In the totally-pure,*
*in the sat.Suchness,*
*without any change or alteration,*
*is the state beyond the Fourth.*
*Seated in That,*
*there is no longer any grief.*
vlm.3.67.26. That which is above these four conditions, is the state of
ultimate bliss ecstasis; and it is by reliance on that supremely pure
essence of God, that one is exempted from all his causes of grief and
sorrow (in his ecstatic delight).
sv.26 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
तस्मिन्_सर्वम्_उदेति_इदम् तस्मिन्-न्_एव प्रलीयते ।
न च_इदम् न च तत्र_इदम् दृष्टौ मुक्तावली यथा ॥३।६७।२७॥
tasmin_sarvam_udeti_idam tasmin-n_eva pralIyate |
na ca_idam na ca tatra_idam dRSTau muktAvalI yathA ||3|67|27||
*In That*
*all This arises;*
*and in That also*
*it is subsumed,*
*though it is neither this nor there,*
*but is like spots before the eye.*
अरोधकत्वात् खम् हेतुर् यथा वृक्ष-समुन्नते: ।
अकर्ता_अपि तथा कर्ता चेतन-अब्धिर् जगत्-स्थिते: ॥३।६७।२८॥
arodhakatvAt kham hetur yathA vRkSa-samunnate: |
akartA_api tathA kartA cetana-abdhir jagat-sthite: ||3|67|28||
vlm.... the empty air is said to be the receptacle of the rising trees.
*Because of its not being restrained,*
*your personal kha.space is the cause:*
*it is like a growing tree.*
*A nonDoer,*
*yet it's a Doer,—*
*the ocean of awareness of the World-State.*
संनिधानाद् यथा लौह: प्रतिबिम्बस्य हेतुताम् ।
यात्य् आदर्शस् तथैव_अयम् चिन्मयो_अप्य् अर्थ-वेदने ॥३।६७।२९॥
saMnidhAnAd yathA lauha: pratibimbasya hetutAm |
yAty Adarzas tathaiva_ayam cinmayo_apy artha-vedane ||3|67|29||
saMnidhAnAd yathA lauha: – As from the presence/coating of iron — ???
*As a polished-iron.mirror*
*becomes the cause of reflection,*
*so too this chit.Consciousness-construct is seen*
*in the knowing of things.*
sv.29 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
बीजम् अङ्कुर-पत्रादि-युक्त्या यद्वत् फलम् भवेत् ।
चिन्मात्रम् चित्त-जीवादि-युक्त्या तद्वन् मनो भवेत् ॥३।६७।३०॥
bIjam aGkura-patrAdi-yuktyA yadvat phalam bhavet |
cinmAtram citta-jIvAdi-yuktyA tadvan mano bhavet ||3|67|30||
*Just as a seed,*
*thru its con.nexion with its sprouts and leaves,*
*becomes a fruit,*
*just thus the elemental chit,*
*thru its con.nexion*
*with chitta.Affection and the Living.jiiva,*
*becomes manas.Mind.*
स्वतस् बीज-फला विप्रुड् यथा बीजम् पुनर् भवेत् ।
तथा चिच् चेत्य-चित्त-आदि त्यक्त्वा स्वस्था न तिष्ठति ॥३।६७।३१॥
यद्य् अप्य् अबोधे बोधे वा बीज-अन्तस् तरु-बीजयो: ।
इयान्-भेदो_अस्ति न जगद्-ब्रह्मणोर् अपि चित्तयो: ॥३।६७।३२॥
svatas bIja-phalA vipruD yathA bIjam punar bhavet |
tathA cic cetya-citta-Adi tyaktvA svasthA na tiSThati ||3|67|31||
yady apy abodhe bodhe vA bIja-antas taru-bIjayo: |
iyAn-bhedo_asti na jagad-brahmaNor api cittayo: ||3|67|32||
*As,*
*of itself,*
*a fruiting seed*
*again becomes a seed,*
*thus chit.Consciousness,*
*having thus forgone conceivable Affects,*
*yet does not rest in identity,*
*whether within or out of its bodha.Realization.*
*Within a seed there is no such distinction as Tree and Seed,*
*nor of the affections of World and _brahmaa.*
vlm.3.67.31. As the seed produces the fruit, and the same contains the seed
in itself; so the intellect [chit] producing the mind [citta] and its
thoughts [cetya] can not get rid of them; but is contained in, and
reproduced by them in successive transmigrations.
तथापि व्यज्यते बोधे सत्य-आत्मकम् अखण्डितम् ।
रूप-श्रीर्_इव दीपेन चिन्मात्र-आलोक-रूपि यत् ॥३।६७।३३॥
tathApi vyajyate bodhe satya-Atmakam akhaNDitam |
rUpa-zrIr_iva dIpena cinmAtra-Aloka-rUpi yat ||3|67|33||
*And thus indeed the Such-nature pervades*
*in its bodha.Realization*
*:*
*unbroken*
*:*
*it is a luminous form like a candle.flame,*
*but formed of chit-light.*
यद्यन् निखन्यते भूमेर् यथा तत्तन् नभो भवेत् ।
या या विचार्यते विद्या तथा सा सा परम् भवेत् ॥३।६७।३४॥
yadyan nikhanyate bhUmer yathA tattan nabho bhavet |
yA yA vicAryate vidyA tathA sA sA param bhavet ||3|67|34||
*Whatever hole you dig of earth is what you get in emptiness.*
*Whatever knowledge you dig-in.to, surely becomes the Supreme.*
स्फटिक-अन्तः-सन्निवेश: स्थाणुता_अवेदनाद् यथा ।
शुद्धे_अ-नाना_अपि नाना_इव तथा ब्रह्म-उदरे जगत् ॥३।६७।३५॥
sphaTika-antaH-sanniveza: sthANutA_avedanAd yathA |
zuddhe_a-nAnA_api nAnA_iva tathA brahma-udare jagat ||3|67|35||
*It is as.if*
*in a crystal were pillarhood;*
*it is as.if*
*from the lack of knowing in clarity,*
*the unvarious were various.*
*And thus in the belly of _brahmaa* the Immense is the world.*
* or, in the womb of the _brahman.Immensity.
vwv.1304/3.67.35. As there is the entry (of trees and the like) within a
crystal (by reflection) on account of not knowing its fixity, so, the world
appears in the pure interior of brahman as if it is different, though it is
not different.
vlm.35. As a prismatic crystal represents various colours in its prisms,
without being tinged by the same; so the transparent essence of Brahma
shows the groups of worlds in its hollow bosom without its connection with
them.
ब्रह्म सर्वम् जगद्-वस्तु पिण्डम् एकम् अखण्डितम् ।
फल-पत्र-लता-गुल्म-पीठ-बीजम् इव स्थितम् ॥३।६७।३६॥
brahma sarvam jagad-vastu piNDam ekam akhaNDitam |
phala-patra-latA-gulma-pITha-bIjam iva sthitam ||3|67|36||
*The brahman is this entire substantial world,*
*one continuous body,*
*situate like the seed that seats the fruit and vines and shrubs.*
vwv.1305. All the things of the world, taken as one unbroken (or
undifferentiated) mass, are brahman existing as the seed, which is the seat
of the fruits, leaves, branches and bushes.
AS. I would suggest "one continuous body of the whole world." The example
is that of the earth (pITha) where all the plant material lives and grows
but the earth is just a base, separate from it!
*raama—*
अहो चित्रम् जगद् इदम् असत् सद् इव भासते ।
अहो बृहद् अहो स्वस्थम् अहो स्फुटम् अहो तनु ॥३।६७।३७॥
aho citram jagad idam asat sad iva bhAsate |
aho bRhad aho svastham aho sphuTam aho tanu ||3|67|37||
*O what a wonder is this world!*
*What is unreal appears-to.be a reality!*
*It is oneself situate in the Immensity,*
*how clear it is,*
*the person that manifests!*
ब्रह्मणि प्रतिभास-आत्मा तन्मात्र-गुण-गोलक: ।
अवश्याय-कण-आभासो यथा स्फुरति तच्छ्रुतम् ॥३।६७।३८॥
brahmaNi pratibhAsa-AtmA tanmAtra-guNa-golaka: |
avazyAya-kaNa-AbhAso yathA sphurati tacchrutam ||3|67|38||
*In the brahman.Immensity,*
*the luminescent self that is*
*the conjoining tan.maatra Elements and guNa.Qualities,*
*like the glistening of a dew-drop,*
*shining,*
*That brahman is known.*
sv.25-39 .. The mind itself entertains the notions of the five elements and
it transforms itself into those elements..
यथा_असौ याति वैपुल्यम् यथा भवति च_आत्मभू: ।
यथा स्वभाव-सिद्ध-अर्थात् तथा कथय मे प्रभो ॥३।६७।३९॥
yathA_asau yAti vaipulyam yathA bhavati ca_AtmabhU: |
yathA svabhAva-siddha-arthAt tathA kathaya me prabho ||3|67|39||
*As it comes to expansion,*
*just how does it become,*
*this Self-Ground,*
*established as our selfNature—*
*tell me about that, bhagavan.*
*vasiShTha– *
अत्यन्त-असंभवद्-रूपम् अनन्यत्स्वस्वभावत: ।
अत्यन्त-अननुभूतम् सत्-स्वनुभूतम् इव_अग्रत: ॥३।६७।४०॥
atyanta-asaMbhavad-rUpam ananyatsvasvabhAvata: |
atyanta-ananubhUtam sat-svanubhUtam iva_agrata: ||3|67|40||
*It is a form of boundless unBecoming,*
*without anything else,*
*nor coming from self-nature.*
*It is only boundless unExperiencing,*
*as.if something self-produced.*
vlm.3.67.40. Vasishtha replied:—Too incredible is this form and without a
parallel, which sprang of itself from its own essence. It is altogether
inconceivable how some thing is produced of its own conception.
उल्लास-फुल्लो फुल्ल-अङ्ग इति बाल-हृदि स्फुटम् ।
यथा_उदेति तथोदेति परे ब्रह्मणि जीवता ॥३।६७।४१॥
ullAsa-phullo phulla-aGga iti bAla-hRdi sphuTam |
yathA_udeti tathodeti pare brahmaNi jIvatA ||3|67|41||
*As an arousing flower-branch,*
*–just so,—*
*so it arises, in a flash, in a boy's heart:—*
*and so also*
*it arises in the Supreme brahman.Immensity as Life.*
vlm. Just fancy, O Ramaa! how the unexpanded phantom of a Vetala or ghost,
swells in bigness to the sight of fearful children; and conceive in the
same manner the appearance of the living spirit from the entity of Brahma.
मान-मेय-आत्मिका शुद्धा सत्या_एव_असत्यवत् स्थिता ।
भिन्ना_इव च न भिन्ना स्याद् ब्रह्मणो बृंहण-आत्मिका ॥३।६७।४२॥
mAna-meya-AtmikA zuddhA satyA_eva_asatyavat sthitA |
bhinnA_iva ca na bhinnA syAd brahmaNo bRMhaNa-AtmikA ||3|67|42||
*Its nature is of measurable measure,*
*and pure;*
*and it is what-is.So indeed,*
*but situate as.if not.So;*
*it is as.if divided,*
*yet undivided:*
*just so is the immense nature of the brahman.Immensity.*
यथा ब्रह्म भवत्य् आशु जीव: कलन-जीवित: ।
तथा जीवो भवत्य् आशु मनो मनन-वेदनात् ॥३।६७।४३॥
yathA brahma bhavaty Azu jIva: kalana-jIvita: |
tathA jIvo bhavaty Azu mano manana-vedanAt ||3|67|43||
*As the brahman becomes,*
*it is at once the Living.jiiva—*
*is*
*a fragment of the life-process.*
*And as the jiiva becomes,*
*it is at once manas.Mind,—*
*thru knowing its own mentations.*
चित्तम् तन्मात्र-मननम् पश्यत्य् आशु स्वरूपवत् ।
एष सद्यो_अनिल-लव-प्रख्य: स्फुरति ख-अन्तरे ॥३।६७।४४॥
अस्त-निमेषो_अनुभवत्य् अवश्याय-कण-उपमम् ।
संवेदनात्मकम् काल-कलितम् कान्तम् आत्मनि ॥३।६७।४५॥
cittam tanmAtra-mananam pazyaty Azu svarUpavat |
eSa sadyo_anila-lava-prakhya: sphurati kha-antare ||3|67|44||
asta-nimeSo_anubhavaty avazyAya-kaNa-upamam |
saMvedanAtmakam kAla-kalitam kAntam Atmani ||3|67|45||
*When chitta.mind affectively mentates That and its elements,*
*it quickly knows,*
*as its self-nature,*
*all This at once.*
*So,*
*inwardly knowing the element of Air in its kha.space,*
*it projects kha.Sky.*
*And it becomes a momentary state*
*—a drop of dew—*
*but, too,*
*cognitive by nature, measured by time, delighting in itself.*
"अहम् किम्" इति शब्द.अर्थ-वेदना-अभोग-संविदम् ।
संविदम् तत्त्व-शब्द-अर्थम् जीव: पश्यति सार्थकम् ॥३।६७।४६॥
"aham kim" iti zabda.artha-vedanA-abhoga-saMvidam |
saMvidam tattva-zabda-artham jIva: pazyati sArthakam ||3|67|46||
*"I am ..."*
*what?*
*Though it lacks awareness of the meaning of such words,*
*the Living.jiiva comes to know the meaning*
*as Thatness, its truth.*
AS. Awareness (saMvid) of "what I am" without the explicit meaning of the
words (aham kim iti zabdArtha-vedanA-abhoga). The self awareness arises
without any analytical knowledge, then it is followed by the "tattvArtha".
तादृक्ष-वेदनात् सो_अथ रस-शब्दार्थ-वेदनम् ।
भाविजिह्वार्थ-नाम्ना_एकदेशो_अनुभवति क्षणात् ॥३।६७।४७॥
tAdRkSa-vedanAt so_atha rasa-zabdArtha-vedanam |
bhAvijihvArtha-nAmnA_ekadezo_anubhavati kSaNAt ||3|67|47||
*And so knowing That once again,*
*it knows the sensation of Taste*
*that quickly will be localized*
*by the becoming of the tongue.*
sv. After this, one by one the jîva acquires the sense-organs — the tongue,
the eyes, the nose, the sense of touch, etc.
तादृक्ष-वेदनात् तेज: शब्दार्थ-उन्मुखताम् गत: ।
भविष्यन् नेत्र-नाम्ना_एकदेशे भवति भासनम् ॥३।६७।४८॥
tAdRkSa-vedanAt teja: zabdArtha-unmukhatAm gata: |
bhaviSyan netra-nAmnA_ekadeze bhavati bhAsanam ||3|67|48||
*Knowing That as the tejas.Radiance,*
*having come-to the utterance of sound,*
*it will become the "Eyes"—*
*and thus a onewhere emanation defines a place.*
तादृक्ष-वेदनात् सो_अथ घ्राणम् तद्दृष्टि-वेदनात् ।
स्थितो यस्मिन् भवत_इति तावद् दृश्यादिता स्थिता ॥३।६७।४९॥
tAdRkSa-vedanAt so_atha ghrANam taddRSTi-vedanAt |
sthito yasmin bhavata_iti tAvad dRzyAditA sthitA ||3|67|49||
*Through knowing That, *
*again, *
*the Nose knows That *
*as perception, *
*where it sits to become*
*likewise a perceiving organ.*
vwv.522. Then, that (individual soul), on account of such perception,
experiences the nose arising from the feeling of that notion. The state of
objecthood and the like exists to the extent (the experience) arises
remaining in the (concerned) perception.
एवं-प्राय: स जीवात्मा काकतालीयवच् छनै: ।
विशिष्ट-संनिवेशत्वम् भावितम् पश्यति स्वत: ॥३।६७।५०॥
evaM-prAya: sa jIvAtmA kAkatAlIyavac chanai: |
viziSTa-saMnivezatvam bhAvitam pazyati svata: ||3|67|50||
*In this manner,*
*the Living Self is like the Coconut Crow,*
*as it gradually founds its coming*
*character thru its own self.*
vwv.523. That individual soul of such a kind, by itself experiences slowly
(but) accidentally, what it has conceived in the nature of a distinct and
deep entrance (into a particular sense-perception).
vlm. (The word bhaavita means the spontaneous growth of these faculties in
the soul or mind, and kaaka.taaliiya signifies the simultaneous occurence
of the senses, and sensible objects, and their sensations in the mind).
sv. In this there is no causal connection between the mind and the senses,
but there is the coincidence of the thought and of the manifestation of the
sense-organs — just like a crow sits on a palm tree and accidentally the
fruit drops from it and it appears that the crow dislodged it!
AS. viziSta-saMniveza, "Specific attachments". He finds attachments to
specific entities formed by chance (kAkatAlIyavat). kAkatAlIya is one of
the nyAyas meaning a random chance event.
स तस्य संनिवेशस्य त्व् असतो_अपि सत: सत: ।
शब्द-भाव-एकदेशत्वम् श्रवण-अर्थेन विन्दति ॥३।६७।५१॥
sa tasya saMnivezasya tv asato_api sata: sata: |
zabda-bhAva-ekadezatvam zravaNa-arthena vindati ||3|67|51||
*It then, from that basis,*
*—although unreal yet seeming real,—*
*localizes particular sound by means of the hearing-sense.*
vwv. 524/3.67.51. That individualized consciousness obtains thru the
signification of the ear, the localisation of the sense of sound on its
deep entrance (into the notion of sound), which has been brought into
existence though unreal.
स्पर्श-भाव-एकदेशत्वम् त्वक्-शब्दार्थेन विन्दति । रस-भाव-एकदेशत्वम् रसनात्वेन
विन्दति ॥३।६७।५२॥
रूप-भाव-एक-देशत्वम् नेत्रार्थ-कृति पश्यति । गन्ध-भाव-एक-देशत्वम् नासिकात्वेन
पश्यति ॥३।६७।५३॥
एवम् भाव-मयै: सत्ता-प्रकटिकरणक्षमम् । भविष्यद् इन्द्रिय-आख्याम् स रन्ध्रम्
पश्यति देहके ॥३।६७।५४॥
sparza-bhAva-ekadezatvam tvak-zabdArthena vindati |
rasa-bhAva-ekadezatvam rasanAtvena vindati ||3|67|52||
rUpa-bhAva-eka-dezatvam netrArtha-kRti pazyati |
gandha-bhAva-eka-dezatvam nAsikAtvena pazyati ||3|67|53||
evam bhAva-mayai: sattA-prakaTikaraNakSamam |
bhaviSyad indriya-AkhyAm sa randhram pazyati dehake ||3|67|54||
*When*
*the experience of Form becomes the basic ground,*
*then*
*it perceives the visual objects.*
*When*
*the experience of Smell becomes the basic ground,*
*then*
*it knows the odoriferous.*
*+*
*And so,*
*thru being-constructs,*
*it manifests in Suchness,*
*it endures,—*
*and thru it arise what are called indriya.Organs,—*
*and thru these it knows its own embodiment.*
vlm.54. The living soul is thus the common receptacle of the sensations,
and source of the senses, which it developes afterwards in the organs of
sense in the body. It perceives the sensation of sensible objects thru the
perceptive holes, that convey their perceptions into the sensorium of the
mind.
vwv.527/54 Thus, that individualised consciousness), thru ideas (consisting
of sense-perceptions) experiences in the body (created by it) an opening
called the sense-organ about to be, which is capable of manifesting the
entity.
AS. Thus, he perceives what would be holes corresponding to sense organs
(indriya-Akhyam randhram) in the body, which can express his existence
(sattAprakaTIkaraNakSamam) mixed with experiences (bhAvamayaiH). Actually,
the text has a singular hole, but I think it is to be applied to all the
organs, one at a time.
इत्य् एवम् आदि-जीवस्य राघव_अद्यतनस्य च ।
उदेति प्रतिभास-आत्मा देह एव_आतिवाहिक: ॥३।६७।५५॥
ity evam Adi-jIvasya rAghava_adyatanasya ca |
udeti pratibhAsa-AtmA deha eva_AtivAhika: ||3|67|55||
*Just as it was for the primal jiiva,*
*child of the raghu clan,*
*so it is for the present one—*
*and so the pratibhaasa Projective Self arises in subtlety:—*
*the _aativaahika.Traveler body.*
vwv.528. ... there arises the subtle body which is only of the nature of an
illusion.
vlm. ... aativaahika, known as the suukShma or linga-deha—the subtle body.
अनाख्या_अयम् परा सत्ता_अस्य_आतिवाहिकताम् इव ।
सा गच्छत्य् अप्य् अगच्छती तादृक्-सत्यात्म-भावनात् ॥३।६७।५६॥
anAkhyA_ayam parA sattA_asya_AtivAhikatAm iva |
sA gacchaty apy agacchatI tAdRk-satyAtma-bhAvanAt ||3|67|56||
*The indefinable supreme sattaa.Suchness*
*is just like its Subtle Body:—*
*it goes,*
*or else it does not go,*
*according to its That-like or Such-like nature.*
vlm.3.67.56. The nature of this abstruse essence, is as undefinable as that
of the spirit; it appears to be in motion, when it is really at rest, as in
our idea of the soul. (Spiritual bodies are said to move and fly about,
because the spirit is the motive, and life the animating principle as the
soul is that of consciousness).
मातृ-मेय-पृअमाण-आदि यदा ब्रह्मैव वेदनात् ।
तदा_आतिवाहिक-उक्तीनाम् क: प्रसङ्गस् तद् एव तत् ॥३।६७।५७॥
mAtR-meya-pRamANa-Adi yadA brahmaiva vedanAt |
tadA_AtivAhika-uktInAm ka: prasaGgas tad eva tat ||3|67|57||
*When the whole field of*
*measurer,*
*measurable,*
*and measurement*
*is only the brahman*
*as it is understood,*
*then what use are all these Subtle-body expressions?*
*when That is only That!*
अन्यत्व-वेदनाद् अन्य: परस्माद् आतिवाहिक: ।
ब्रह्मत्व-वेदनाद् ब्रह्म सा संवित्तिर् हि न_अन्यजा ॥३।६७।५८॥
anyatva-vedanAd anya: parasmAd AtivAhika: |
brahmatva-vedanAd brahma sA saMvittir hi na_anyajA ||3|67|58||
*From its knowing other-ness,*
*the _aativaahika Body is*
*other than something-else;*
*from its knowing brahman-ness,*
*that sam.vitti-Co.gnition is*
*the brahman.Immensity*
*which is not other-arisen.*
vwv. The subtle (or mental) body becomes different from the Supreme Spirit
by perceiving (or experiencing) difference. It becomes the Supreme Spirit
(or brahman) by perceiving its brahman-nature. That knowledge is indeed not
born of another.
*raama—*
असंभवाद् असंवित्तेर् ब्रह्मात्म-एकतया_अथवा ।
को मोक्ष: को विचारश् चेत्य् अलम् भेद-विकल्पनै: ॥३।६७।५९॥
asaMbhavAd asaMvitter brahmaatma-ekatayA_athavA |
ko mokSa: ko vicAraz cety alam bheda-vikalpanai: ||3|67|59||
*Or else comes from the unBecoming of nonCognition,*
*because-of the oneness of oneself and the brahman.*
*But what is Freedom?*
*and also what's Enquiry?*
*Enough with all these clever distinctions!*
सिद्धान्त-काल एव_एष प्रश्नस् ते राम राजते ।
अकाल-पुष्प-माला हि शोभना ऽअपि न शोभते ॥३।६७।६०॥
siddhAnta-kAla eva_eSa praznas te rAma rAjate |
akAla-puSpa-mAlA hi zobhanA 'api na zobhate ||3|67|60||
*When you're an Adept,*
*raama,*
*then your question may arise,*
*in its due season.*
*Unopened flowers*
*are buds, but not yet beautiful.*
vlm.60. Vasishtha replied:—Raama, your question is irrelevant at this time,
when I was going to prove another thing. Nothing can be appropriate out of
its proper time and place, as the untimely offering of flowers to gods is
not acceptable to them.
सार्था_एव_अनर्थिका-काल-माला विलसिता यथा ।
तथा_एव अ.काल-मिज्=जन्तौ सर्वम् काले हि शोभते ॥३।६७।६१॥
sArthA_eva_anarthikA-kAla-mAlA vilasitA yathA |
tathA_eva a.kAla-mij=jantau sarvam kAle hi zobhate ||3|67|61||
*As a joyful flash*
*though full of meaning*
*is yet a useless link in time—*
*thus too*
*in a birth unmeasured by time*
*everything*
*is,*
*for it shines through time.*
sv. Rama, that thought should arise in its own time, not now!
Flowers bloom and fruits ripen in their due time.
प्रतिबन्ध-अभ्यनुज्ञानाम् कालो दाता_इति दृश्यते ।
ननु सर्व-पदार्थनाम् कालेन फल-योगत: ॥३।६७।६२॥
pratibandha-abhyanujJAnAm kAlo dAtA_iti dRzyate |
nanu sarva-padArthanAm kAlena phala-yogata: ||3|67|62||
*"Time is the giver of con.nexions and con.clusions,"*
*it's common knowledge,*
*so it is for all things. *
*With time there is fruitfulness.*
vlm. There is a time for the introducing of a subject, and another to hold
silence over it; so every thing becomes fruitful in its proper season.
(Tempus coronat opus [Time crowns our work.]).
jd. Does the reader share my feeling that the Sage is dodging the issue by
intentional obscurity??? *das....@gmail.com* <das....@gmail.com>
एवम् एव स जीवात्मा स्वप्नात्मा समुपस्थित: ।
पितामहत्वम् उच्छूनम् पश्यन्-न् आत्मनि कालत: ॥३।६७।६३॥
evam_eva sa jIva.AtmA svapna.AtmA sam.upa-sthita: |
pitAmaha.tvam_ucchUnam pazyan-n Atmani kAlata: ||3|67|63||
*Just so the jiiva.aatmaa-Living.Soul*
*arisen as the Dream-soul*
*as _pitaa.mahaa the GrandFather*
*sees his own expansion in the self*
*thru time. *
ओम्-उच्चारण-संवित्ति-वेदनाच् च प्रपश्यति ।
यत् करोति मनो-राज्यम् भवत्य् आशु स तन्-मय: ॥३।६७।६४॥
om-uccAraNa-saMvitti-vedanAc ca prapazyati |
yat karoti mano-rAjyam bhavaty Azu sa tan-maya: ||3|67|64||
*Thru that utterance with knowing awareness*
*he perceives.*
*And what creates our phantasies*
*soon becomes a construct of That.*
इदम् एवम् असत् सर्वम् इव व्योम्नि तत-आत्मनि ।
पर्वत-उच्च-आकृतिर् व्योम जगद् व्योम्नि विजृम्भते ॥३।६७।६५॥
idam evam asat sarvam iva vyomni tata-Atmani |
parvata-ucca-AkRtir vyoma jagad vyomni vijRmbhate ||3|67|65||
*This is just unreal*
*like everything in the spacious sky*
*—in the outspread self—*
*the form of a mountain height*
*is vi-OM-a Sky,*
*the sky where the world *
*e-x-p-a-n-d-s.*
न_इह प्रजायते किंचिन् नेह किंचिद् विनश्यति ।
जगद्-गन्धर्व-नगर-रूपेण ब्रह्म जृम्भते ॥३।६७।६६॥
na_iha prajAyate kiMcin neha kiMcid vinazyati |
jagad-gandharva-nagara-rUpeNa brahma jRmbhate ||3|67|66||
*Yet nothing whatever is born here;*
*nothing comes to destruction here whatever.*
*For the world is just _gandharva Town,*
*a figment*
*in the expanding Immensity.*
यथैव पद्मज आदीनाम् जीवानाम् सद्-असन्-मयी ।
सत्ता तथैव सर्वेषाम् आसरी-सृपम् आसुरम् ॥३।६७।६७॥
yathaiva padmaja AdInAm jIvAnAm sad-asan-mayI |
sattA tathaiva sarveSAm AsarI-sRpam Asuram ||3|67|67||
*As for the LotusBorn brahmaa*
*and all the other jiiva.s,*
*this Suchness is both So, and yet not.So,—*
*just thus it is for all things:*
*they are like devilish phantasies.*
vlm.3.70.67. As the living Brahmaa and other spiritual beings, are unreal
in their nature; so also are the essences of other beings, from the big
giant to the little emmet, but mere unrealities in their substance.
संवित् संभ्रम एवायम् एवम् अभ्युत्थितो_अप्य् असन् ।
आ-ब्रह्म.कीट=संवित्ते: सम्यक्-संवेदनात् क्षय: ॥३।६७।६८॥
saMvit saMbhrama eva_ayam evam abhyutthito_apy asan |
A-brahma.kITa=saMvitte: samyak-saMvedanAt kSaya: ||3|67|68||
*This co.gnitive Awareness*
*is*
*thus*
*arisen as unreal,*
*from the co.gnizing of brahmaa*
*down to a louse,*
*when a correct understanding has been lost.*
यथा संपद्यते ब्रह्मा कीट: संपद्यते तथा ।
कीटस् तु रुढ-भूत-ओघ-वलनात् तुच्छ-कर्मक: ॥३।६७।६९॥
yathA saMpadyate brahmaa kITa: saMpadyate tathA |
kITas tu ruDha-bhUta-ogha-valanAt tuccha-karmaka: ||3|67|69||
*As it happens with brahmaa the Immense,*
*so it happens with a tiny louse;*
*but the louse comes from the cyclic sea of beings,*
*an unreal karmic embodiment.*
यद् एव जीवनम् जीवे चेत्य-उन्मुख-चिदात्मकम् ।
तद् एव पौरुषम् तस्मिन् सरम् कर्म तद् एव च ॥३।६७।७०॥
yad eva jIvanam jIve cetya-unmukha-cidAtmakam |
tad eva pauruSam tasmin saram karma tad eva ca ||3|67|70||
*Whatever lives*
*in the Living.jiiva*
*as conceptually.aroused chit-Consciousness.Nature,—*
*thatever is*
*the pauruSha.Personhood in That,*
*as the essential karma,*
*and only That.*
vlm. The living being that is possest of a rational soul, and is devoted to
the cultivation of the mind, attains to the state of man; and then acts
righteously for attaining a better state in after life. (These are the
states of gods and angels in heaven).
ब्रह्मण: सुकृतात् पापात् कीटकस्य समुत्थिते: ।
चित्-तन्मात्र-आत्मिका भ्रान्ति: प्रेक्षा-मात्रम् भवेत् क्षय: ॥३।६७।७१॥
brahmaNa: sukRtAt pApAt kITakasya samutthite: |
cit-tanmAtra-AtmikA bhrAnti: prekSA-mAtram bhavet kSaya: ||3|67|71||
*Of the production of a worm in the brahman.Immensity,*
*whether from good works or from ill,*
*it is chit.Consciousness*
*—elemental, of the nature of delusion—*
*as a spectacle only,*
*that comes*
*and then goes to its destruction.*
मातृ-मान-प्रमेयाणि न चिन्मात्र-इतरद् यत: ।
ततो द्वैत-ऐक्य-वाद-अर्थ: शश-शृङ्ग-अब्जिनी-सम: ॥३।६७।७२॥
mAtR-mAna-prameyANi na cinmAtra-itarad yata: |
tato dvaita-aikya-vAda-artha: zaza-zRGga-abjinI-sama: ||3|67|72||
*Since*
*the Measurer, the Measure, and the Measurable*
*are not other than measured chit.Consciousness,*
*so*
*the meaning of theories of Unity and Duality*
*is the same for lotuses and rabbits' horns!*
भाव-दार्ढ्य-आत्मकम् मिथ्या ब्रह्म-आनन्दो विभाव्यते ।
आत्मा_एव कोश-कारणे लाला-दार्ढ्य-आत्मकम् यथा ॥३।६७।७३॥
bhAva-dArDhya-Atmakam mithyA brahma-Anando vibhAvyate |
AtmA_eva koza-kAraNe lAlA-dArDhya-Atmakam yathA ||3|67|73||
*The Joy of brahman emanates*
*a selfling*
*that becomes solid,*
*the Self caught in a causal cocoon as a selfling,*
*stuck-solid there. *
मनसा ब्रह्मणा यद्यद् यथा दृष्टम् विभावितम् ।
तत् तथा दृश्यते तज्-ज्ञै: स्वभावस्य- एष निश्चय: ॥३।६७।७४॥
manasA brahmaNA yadyad yathA dRSTam vibhAvitam |
tat tathA dRzyate taj-jJai: svabhAvasya- eSa nizcaya: ||3|67|74||
*By manas.Mind*
*—thru the brahman.Immensity—*
*whatever is seen to appear*
*thus*
*is seen to be That*
*by the That.wise,*
*in its self-nature:*
*this is certain.*
यथा यद् उदितम् वस्तु तत्-तत् तन् न विना भवेत् ।
निमेषम् अपि कल्पम् वा स्वभावस्य- एष निश्चय: ॥३।६७।७५॥
yathA yad uditam vastu tat-tat tan na vinA bhavet |
nimeSam api kalpam vA svabhAvasya- eSa nizcaya: ||3|67|75||
*As for what is arisen as substance,*
*whatever,*
*it does not become*
*except.for That*
*—whether for a moment or a kalpa—*
*according-with its self-nature.*
अलीकम् इदम् उत्पन्नम् अलीकम् च विवर्धते ।
अलीकम् एव स्वदते तथा_अलीकम् विलीयते ॥३।६७।७६॥
alIkam idam utpannam alIkam ca vivardhate |
alIkam eva svadate tathA_alIkam vilIyate ||3|67|76||
*Falsely this is arisen,*
*and falsely it grows;*
*and falsely too it is experienced;*
*and thus*
*falsely*
*at last it disappears.*
*शुद्धम्* *सर्व**-**गतम्* *ब्रह्म**_**अनन्तम्* *अद्वितीयम्* *दुःख**-**बोध*
*-**वशाद्* *अशुद्धम्* *इव**_**अनेकम्* *इव**_**असर्वगम्* *इव**_**अवबुध्यते*
*॥३।६७।७७॥*
*zuddham sarva-gatam brahma_anantam advitIyam duHkha-bodha-vazAd azuddham
iva_anekam iva_asarvagam iva_avabudhyate ||3|67|77|| *
*The pure everywhere.going brahmic Immensity has no bound or second. Thru
the bodha.realization of sorrow it seems impure, as.if not One, as.if not
everywhere.going, as it becomes aware of things. *
*जलम्* *अन्यत्* *तरङ्गो**_**अन्य* *इति* *बाल**-**कुकल्पनया* *भेद**: *
*कल्प्यत* *एवम्* *अ**-**वास्तवस्* *तस्माद्* *यो* *योऽयमाभाति* *भेद**: **स*
*केवलमतत्त्वविद्भि**: **परिकल्पितो* *रज्ज्वां* *सर्प* *इव* *एवं*
*भेदाभेदशक्त्योररिमित्रयोरेव* *ब्रह्मण्येव* *संभवेत्* *॥३।६७।७८॥*
*jalam anyat taraGgo_anya iti bAla-kukalpanayA bheda: kalpyata evam
a-vAstavas tasmAd yo yo'yam AbhAti bheda: sa kevalam a-tattva-vidbhi:
parikalpito rajjvAm sarpa iva evam bheda-abheda-zaktyor ari-mitrayor eva
brahmaNy eva saMbhavet ||3|67|78|| *
*"Water's one thing, the wave another": in the imagination of a boy such a
distinction is imagined—and so is insubstantial—and likewise whatever
distinction appears, it is entirely those who do not know Thatness but only
the rope and the snake;—and as for the powers of distinction and
nondistinction—though like friend and foe—they are yet arisen together in
the brahman.Immensity. *
*तेन**_**आत्मना* *ऽद्वितीयेन**_**एव* *द्वित्वम्* *इव**_**आततम्* *यथा*
*सलिलेन* *तरंग**-**कल्पनया* *सुवर्णेन* *कटक**-**कल्पनया**_**एवम्* *इति*
*अतस्* *तेन* *स्वयम्* *एव**_**आत्मना**_**आत्मन्य्* *इव* *चेत्यते*
*॥३।६७।७९॥*
*tena_AtmanA 'dvitIyena_eva dvitvam iva_Atatam yathA salilena
taraMga-kalpanayA suvarNena kaTaka-kalpanayA_evam iti atas tena svayam
eva_AtmanA_Atmany iva cetyate ||3|67|79|| *
*By that nondual Self, as.if it were dual, all this is outspread, as with
the waters conceiving a wave, or gold molded to a bracelet:—just so is This
by That:—although only oneself, by the Self as.if in the Self is this
conceived. *
*vwv. 1068. The Self is spontaneously perceived, as if it were another,
only by itself. *
*अत**: **कलना* *जाता* *सैव* *स्फारताम्* *प्राप्य* *मन**: **संपन्नम्*
*तेनाहं**-**भाव**: **कल्पितो* *निर्विकल्प**-**प्रत्यक्ष**-**रूपम्* *एतत्*
*प्रथमम्* *तन्* *मनस्* *तद्* *अहम्* *भवति* *क्षिप्रम्* *अहं**-**शब्दार्थ**-*
*भावनात्* *।* *॥३।६७।८०॥*
*ata: kalanA jAtA saiva sphAratAm prApya mana: saMpannam tenAhaM-bhAva:
kalpito nirvikalpa-pratyakSa-rUpam etat prathamam tan manas tad aham
bhavati kSipram ahaM-zabdArtha-bhAvanAt | ||3|67|80|| *
*Hence that very _kalanA.Impulse is born, and having attained extension,
manas.Mind is filled with That—the "I"-sense imagined in the form of the
nonconceptual witness. This at first is tan.manas-That.Mind. That quickly
becomes "I" meaning.experience. *
*ततो* *मनो**-**अहंकाराभ्याम्* *स्मृतिर्* *अनुसंहिता* *तैस्* *त्रिभिस्* *तद्*
*-**अनुभूत**-**तन्मात्राणि* *कल्पितानि* *तन्मात्रेषु* *जीवेन* *चित्तात्मना*
*स्वयम्* *काकतालीयवद्* *ब्रह्म**-**उपदान**-**आदियान्* *संनिवेश**: **कल्पितो*
*दृश्यते* *॥३।६७।८१॥*
*tato mano-ahaMkArAbhyAm smRtir anusaMhitA tais tribhis
tad-anubhUta-tanmAtrANi kalpitAni tanmAtreSu jIvena cittAtmanA svayam
kAkatAlIyavad brahma-upadAna-AdiyAn saMniveza: kalpito *
*Thus, Memory is connected with Mind and "I"dentity. Thru these three, the
That-experienced-elements are imagined/conceived as the tan.maatra measures
of That by the Living Affection-Self itself—happening like the Coconut
Crow—thus much derived from the brahmic motivation, as a conceived
production. *
*vlm.3.67.81. The mind joined with the ego, produced the notions of
elementary principles or elemental particles; which the living soul
combined with its intellect, derived from the main source of Brahma, and of
which it formed the phenomenal world. *
*AS. Here is the complete meaning: The mind and ego together give rise to
memory and the three together create the basic parts of the world
(tanmAtra), in them, by the living entity endowed with chitta (cittAtmanA
jIvena), this whole universe is generated based on Brahma, just by chance –
i.e. for no apparent reason at all (kAkatAlIyavat).*
*एवम्* *यद्* *एव* *मन**: **कल्पयति* *तद्* *एव* *पश्यति* *।* *सद्* *वा*
*भवत्व्* *असद्* *वा* *चित्तम्* *यत्* *कल्पयत्य्* *अभिनिविष्टम्* *।* *तत्*
*तत्* *पश्यति* *यास्यति* *सद्* *इव* *प्रतिभासम्* *उपगतम्* *सद्य**: *
*॥३।६७।८२॥*
*evam yad eva mana: kalpayati tad eva pazyati | sad vA bhavatv asad vA
cittam yat kalpayaty abhiniviSTam | tat tat pazyati yAsyati sad iva
pratibhAsam upagatam sadya: ||3|67|82|| *
*And so whatever manas.Mind conceives, thatever it perceives, whether it be
Sat Suchness or aSat unSuchness, real or unreal: it is chitta Affectivity,
what it conceives it seems to enter. And thatever it perceives will seem to
come to be So, come to projection luminosity at once. *
*vlm.82. Thus the mind being realised from Brahma, sees before it whatever
it imagines; and whatever the intellect thinks upon, whether it is a
reality or unreality, the same comes to take place. The reflexion verily
passes into reality. *
*o*ॐ*m*
•
wn3067
satyopadeza: |
sapta-SaSTitama: sarga: ||3|67|3|67||
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*o*ॐ*m*
`y3067.001
मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः ।
कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥१॥
मनस्_तु_अ.योग्य: जीवः_अयम् क: भवेत्_परम.आत्मन: ।
कथम् वा_अस्मिन्_समुत्पन्न: क: वा_अयम् वद मे पुन: ॥३।६७।१॥
rAm*a: *uvAca |
manas_t*u_*a.yogy*a: *jIv*aH_a*ya*m* k*a: *bhavet_param*a.A*tmana: |
katha*m* v*A_a*smin_samutpanna: k*a: *v*A_a*ya*m* vada me puna: ||3|67|1||
रामः उवाच raama– = मनस्_तु_अ.योग्यः If manas.Mind is what separated = जीवः_अयम्
this jiiva, = कः भवेत्_परम.आत्मनः what becomes out-of the Supreme Self? = कथम्
वा_अस्मिन्_समुत्पन्नः and how is it arisen here? =
कः वा_अयम् and what is it? = वद मे पुनः tell me again! -1-
AS. What separated life (ka: ayogya: jIva: ayam ) is Manas (which binds as
stated at the end of the previous Sarga), how did it arise from the Brahma
(katham vA asmin paramAtmana: samutpannaH), who exactly is it ( ka: vA
ayama -in relation to Brahma), tell me again (vada me punaH).
vlm.1 RAMA said:—Leaving the mind please tell me more about the nature of
the living soul; what relation it bears to the Supreme soul, how it sprang
from the same and what is its essence.
sv.1 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
*rAma uvAca | *
*manastvayogyo jIvo'yaM ko bhavetparamAtmana: | *
*kathaM vAsminsamutpanna: ko vAyaM vada me puna: ||3|67|1|| *
रामः उवाच । मनस्_तु_अ.योग्यः जीवः_अयम् कः भवेत्_परम.आत्मनः । कथम् वा_अस्मिन्
_समुत्पन्नः कः वा_अयम् वद मे पुनः ॥१॥
*raama–*
*If it is manas.Mind that separated as this Living.jiiva, *
*what becomes out-of the Supreme Self? *
*how is it arisen here? *
*exactly what is it? *
*Explain all this to me again! *
-1-
````y3067.002
समस्तशक्तिखचितं ब्रह्म सर्वेश्वरं सदा ।
ययैव शक्त्या स्फुरति प्राप्तां तामेव पश्यति ॥३।६७।२॥
समस्त-शक्ति-खचितम् ब्रह्म सर्वेश्वरम् सदा ।
ययैव शक्त्या स्फुरति प्राप्ताम् तामेव पश्यति ॥३।६७।२॥
vasiSTha uvAca |
samasta-zakti-khacitam brahma sarvezvaram sadA |
yayaiva zaktyA sphurati prAptAm tAmeva pazyati ||3|67|2||
vasiSTha uvAca - vasiShTha–
samasta-zakti-khacitam – The total-power-mixed/appearing — ??? Note the
variety in the opinions of my three lexicographers. Capeller ¶cp has
khacita, and khacant as "glimmering, glittering, shining; inlaid". When
Monier-Williams ¶mw hired him as an editor, he appropriated —¶cp - into
—¶mw –selectively. Here, he accepts the inlay, but omits the glitter, and
adds a "Prominent (?);". Apte ¶ap gave ¶mw the same treatment, rearranging
but infrequently adding to the text. Here he repeats ¶mw in the religious
senses of rebirth and purity, without noting that these are from a
Dhatupatha RootBook only. See jd#khac in the CGl. for more detail. —
brahma – brahman.Immensity —
sarvezvaram sadA – all-godly always —
yayA eva zaktyA – w/ which very power —
sphurati – it projects —
prAptAm – what is got —
tAm eva pazyati – and sees/knows it. —
vwv. 1112. brahman, the Lord of all, is ever full of all powers. It
perceives just that as acquired (or present) by which power exactly it
becomes manifest (as objects).
vlm.2 Vasishtha replied:—Know brahmaa is omnipresent, and the Lord of all
at all times; He manifests himself in whatever attribute he assumes to
himself at his free will. Exarbitrio suo.
AS. To me the evident meaning is equipped with all powers. The meaning of
inlaid is probably derived from the usage in ratnakhacita = bejeweled.
sv.2 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
*vasiSTha uvAca | *
*samastazaktikhacitaM brahma sarvezvaraM sadA | *
*yayaiva zaktyA sphurati prAptAM tAmeva pazyati ||3|67|2|| *
vasiSTha uvAca | samastazaktikhacitam brahma sarvezvaram sadA | yayaiva
zaktyA sphurati prAptAm tAmeva pazyati ||3|67|2||
Broadcasting its Power, the brahman,
all-godly always, by that power,
projects what is got, and knows it.
````y3067.003
स्वयं यां वेत्ति सर्वात्मा चिरं चेतनरूपिणीम् ।
सा प्रोक्ता जीवशब्देन सैव संकल्पकारिणी ॥३।६७।३॥
स्वयम् याम् वेत्ति सर्वात्मा चिरम् चेतन-रूपिणीम् ।
सा प्रोक्ता जीव-शब्देन सा_एव संकल्प-कारिणी ॥३।६७।३॥
svayam yAm vetti sarvAtmA ciram cetana-rUpiNIm |
sA proktA jIva-zabdena sA_eva saMkalpa-kAriNI ||3|67|3||
svayam yAm vetti sarvAtmA –
which your own AllSelf knows —
ciram cetana-rUpiNIm -
long sentient-in-form —
sA proktA jIva-zabdena –
it is known as the Living.jiiva —
sA_eva saMkalpa-kAriNI –
but it is just the effect of a Samkalpa Concept.
vlm.3.67.3 The attribute which the universal soul assumes to itself in the
form of perception (chetana), is known by the term living soul, which
possesses the power of volition in itself.
sv.3 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
What your own AllSelf has known for
long,—this sentience-in-form,—has
the name "Living.jiiva" but it's
just a conceptual effect.
````y3067.004
स्वभावात्कारणं द्वित्वं पूर्वसंकल्पचित्स्वयम् ।
नानाकारणतां पश्चाद्याति जन्ममृतिस्थिते: ॥३।६७।४॥
स्वभावात्_कारणम् द्वित्वम् पूर्व.संकल्प-चित्_स्वयम् ।
नाना.आकारणताम् पश्चाद्_याति जन्म-मृति-स्थिते: ॥३।६७।४॥
svabhAvAt kAraNam dvitvam pUrva.saMkalpa-cit-svayam |
nAnAkAraNatAm pazcAd yAti janma-mRti-sthite: ||3|67|4||
svabhAvAt - fr/ its self-nature -
kAraNam dvitvam - the dual cause -
pUrva.saMkalpa=cit-svayam - former-Concept.chit-self —
nAnA-kAraNatAm pazcAd – to diversity-causation afterwards —
yAti janma-mRti-sthite: - it comes, in the states of birth and death. —
vlm.3.67.4. There are two causal principles combined with the living soul,
namely; its predestination resulting from its prior acts and volitions; and
its later free will which branch forth severally into the various causes of
birth, death and subsistence of [beings]
sv.4 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
*svabhAvAtkAraNaM dvitvaM pUrvasaMkalpacitsvayam | *
*nAnAkAraNatAM pazcAdyAti janmamRtisthite: ||3|67|4|| *
From its self-nature, the cause of
duality, chit.Consciousness
out of its prior conceptions,
is the cause of diversity,
and all the states of birth and death.
````y3067.005
एवं स्थिते मुनिश्रेष्ठ दैवं नाम किमुच्यते ।
किमुच्यते तथा कर्म कारणं च किमुच्यते ॥३।६७।५॥
एवम् स्थिते मुनिश्रेष्ठ दैवम् नाम किम् उच्यते ।
किम् उच्यते तथा कर्म कारणम् च किम् उच्यते ॥३।६७।५॥
rAma uvAca |
evam sthite munizreSTha daivam nAma kim ucyate |
kim ucyate tathA karma kAraNam ca kim ucyate ||3|67|5||
zrIrAma uvAca - raama–
evam sthite – That being so —
muni-SreSTha – o best of muni.s —
daivam nAma kim ucyate – just what is daiva.Fate? —
kim ucyate tathA karma – likewise, just what is karma? —
kAraNam ca kim ucyate – and just what is a kaaraNa Cause? —
vlm.3.67.5. Rama said:—Such being the case, tell me, O thou greatest of
sages, what this predestination means and what are these acts, and how they
bèeome the causal agents of subsequent events.
sv.5 1-5 RÂMA asked: Pray, tell me how this creation becomes so extensive.
*rAma uvAca | *
*evaM sthite munizreSTha daivaM nAma kimucyate | *
*kimucyate tathA karma kAraNaM ca kimucyate ||3|67|5|| *
That being so, best of muni.s, exactly what is daiva.Fate?
likewise, just what is karma?—and, too, what is a kaaraNa Cause?
````y3067.006
स्पन्दास्पन्दस्वभावं हि चिन्मात्रमिह विद्यते ।
खे वात इव तत्स्पन्दात्सोल्लासं शान्तमन्यथा ॥३।६७।६॥
स्पन्द-अस्पन्द-स्वभावम् हि चिन्मात्रम् इह विद्यते ।
खे वात इव तत्-स्पन्दात् स-उल्लासम् शान्तम् अन्यथा ॥३।६७।६॥
vasiSTha uvAca |
spanda-aspanda-svabhAvam hi cinmAtram iha vidyate |
khe vAta iva tat-spandAt sa-ullAsam zAntam anyathA ||3|67|6||
spanda-aspanda-svabhAvam hi – This vibrant or nonvibrant self-nature —
cin-mAtram iha vidyate - is known here as pure chit-Consciousness —
khe vAta: iva tat-spandAt – as an Air is from a That-vibration in the Kha
Sky —
sa-ullAsam zAntam anyathA - with brightness, peaceful otherwise. —
vlm.3.67.6. Vasishtha replied:—The intellect (chit) is possest of its own
nature of the properties of oscillation and rest, like the vacillation and
stillness of the winds in the air. Its agitation is the cause of its
action, otherwise it is calm and quiet as a dead lock-quietus itself.
sv.6 6-7 VASISTHA continued: The vibration in the infinite consciousness is
not different from that consciousness itself.
*vasiSTha uvAca | *
*spandAspandasvabhAvaM hi cinmAtramiha vidyate | *
*khe vAta iva tatspandAtsollAsaM zAntamanyathA ||3|67|6|| *
Of vibrant or nonvibrant self-nature,
it is known here as pure chit-Consciousness
in an Air from a That-vibration in Kha Sky,
or else as a peaceful brightness. -6-
````y3067.007
चित्त्वं चित्तं भावितं सत्स्पन्द इत्युच्यते बुधै: ।
दृश्यत्वभावितं चैतदस्पन्दनमिति स्मृतम् ॥३।६७।७॥
चित्त्वम् चित्तम् भावितम् सत्-स्पन्द इत्य् उच्यते बुधै: ।
दृश्यत्व-भावितम् च एतद्-अस्पन्दनम् इति स्मृतम् ॥३।६७।७॥
cittvam cittam bhAvitam sat-spanda ity ucyate budhai: |
dRzyatva-bhAvitam ca etad-aspandanam iti smRtam ||3|67|7||
cittvam – chit-Consciousness —
cittam – is the chitta Affection —
bhAvitam – about-to-be. —
sat-spanda: – the vibration of Sat Suchness —
ity ucyate budhai: – so it is called by the wise —
etad dRzyatva-bhAvitam ca – and this incipient objectivity —
aspandanam iti smRtam – is known as Aspandana nonVibration. —
vlm.3.67.7. Its oscillation appears in the fluctuation of the mind, and its
calmness in the want of mental activity and exertions; as in the
nonchalance of Yoga Quietism.
sv.7 6-7 VASISTHA continued: The vibration in the infinite consciousness is
not different from that consciousness itself.
*cittvaM cittaM bhAvitaM satspanda ityucyate budhai: | *
*dRzyatvabhAvitaM caitadaspandanamiti smRtam ||3|67|7|| *
chit-Consciousness
is the chitta Affection
(just before it is about-to-be).
It is,
likewise,
the vibration of SAT Suchness,—
so it's called by the wise,—
and is this
yet-to-become
Affecting
objectivity
to be called
Aspandana nonVibration.
The chit-creation emanates
out-of the Spanda Vibration.
Without any Vibration it's
the eternal brahman.
````y3067.008
स्पन्दात्स्फुरति चित्सर्गो निःस्पन्दाद्ब्रह्म शाश्वतम् ।
जीवकारणकर्माद्या चित्स्पन्दस्याभिधा स्मृता ॥३।६७।८॥
स्पन्दात् स्फुरति चित्-सर्गो निःस्पन्दाद् ब्रह्म शाश्वतम् ।
जीव-कारण-कर्म-आद्या चित्-स्पन्दस्य-अभिधा स्मृता ॥३।६७।८॥
spandAt sphurati cit-sargo niHspandAd brahma zAzvatam |
jIva-kAraNa-karma-AdyA cit-spandasya-abhidhA smRtA ||3|67|8||
cit-sarga: sphurati spandAt — The chit-creation emanates from the Spanda
Vibration —
niHspandAd brahma zAzvatam – without Vibration it is the eternal brahman —
jIva-kAraNa-karma-AdyA – jiiva, kaaraNa Cause, karma, &c —
cit-spandasya abhidhA smRtA – are considered definitions of the
chit-Vibration. —
vlm.3.67.8. The vibrations of the intellect lead to its continual
transmigrations ; and its quietness settles it in the state of the
immovable Brahma. The oscillation of the intellect is known to be the cause
of the living state and all its actions. (The moving force of the mind is
the animeism of Stahl, and its rest is the quietus of Plato).
sv.8 8-17 From that vibration, just as the becomes manifest,
*spandAtsphurati citsargo niHspandAdbrahma zAzvatam | *
*jIvakAraNakarmAdyA citspandasyAbhidhA smRtA ||3|67|8|| *
jiiva, "kaaraNa Cause", "karma",
and such terms,
describe the chit-Vibration. -8-
````y3067.009
य एवानुभवात्मायं चित्स्पन्दोऽस्ति स एव हि ।
जीवकारणकर्माख्यो बीजमेतद्धि संसृते: ॥३।६७।९॥
य एव_अनुभव-आत्मायम् चित्-स्पन्दो_अस्ति स एव हि ।
जीव-कारण-कर्म-आख्यो बीजम् एतद्-द् हि संसृते: ॥३।६७।९॥
ya eva_anubhava-AtmAyam cit-spando_asti sa eva hi |
jIva-kAraNa-karma-Akhyo bIjam etad-d hi saMsRte: ||3|67|9||
ya eva anubhava-AtmA – What is indeed AtmA-experience —
ayam cit-spanda: asti sa: eva hi – this chit-Vibration is precisely that —
jIva-kAraNa-karma-Akhya: – what is called the jiiva-kaaraNa-karma complex —
bIjam etad hi saMsRte: — is the very seed of the emergent transmigration. —
vwv. 1059/3.67.9. That alone, which is merely of the same nature of
experience (or cognition), is indeed the throb of Consciousness, named the
individual soul, the cause and action. This alone is the seed of worldly
life.
vlm.3.67.9. This vibrative intellect is the thinking Soul, and is known as
the living agent of actions; and the primary seed of the universe. (This is
the anima mundi or moving force of the world,—the doctrine of Stahl).
sv.9 8-17 From that vibration, just as the becomes manifest,
*ya evAnubhavAtmAyaM citspando'sti sa eva hi | *
*jIvakAraNakarmAkhyo bIjametaddhi saMsRte: ||3|67|9|| *
What is indeed aatmic Self-experience—this chit-Vibration is precisely
that.
What is called the jiiva-kaaraNa-karma complex is the seed of the emergent
sam.saara.
```y3067.010
कृतद्वित्वचिदाभासवशाद्देहमुपस्थितम् ।
सम्कल्पाद्द्विविधार्थत्वं चित्स्पन्दो याति सृष्टिषु ॥३।६७।१०॥
कृत-द्वित्व=चिद्.आभास-वशात्_देहम्_उपस्थितम् ।
सम्कल्पात् द्विविधा-अर्थत्वम् चित्-स्पन्द: याति सृष्टिषु ॥३।६७।१०॥
kRta-dvitva=cid.AbhAsa-vazA*t*_deham_upasthitam |
samkalpA*t* dvividh*A-a*rthatva*m* cit-spand*a: *yAti sRSTiSu ||3|67|10||
kRta-dvitva=cid.AbhAsa-vazA*t* - made-duality.chit-projection+perforce -
By-force-of being made a duality, the chit-projected... —
deham upasthitam - ... body is assumed —
samkalpAd dvividhA-arthatvam – from a Concept with a twofold sense —
cit-spando yAti sRSTiSu - the chit-Vibration comes into
creation/production. —
jd#>sthA —> #upasthA —> *#upasthita – *assumed (as embodiment),
kRta-dvitva=cid.AbhAsa-vazA*t*_deham_upasthitam, y3067.010.
vlm.3.67.10. This secondary soul then assumes a luminous form according to
the light of its intellect, and afterwards becomes multifarious at its
will, and by means of the pulsations of the primary intellect all over the
creation. (This luminous form is represented by the red body of Brahma and
the red clay of which Adam was formed. (It was the All—to pan of Pantheism,
and the Principium hylarcfucum or first principle of Henry Moore).
sv.10 8-17 From that vibration, just as the becomes manifest,
*kRtadvitvacidAbhAsavazAddehamupasthitam |*
*samkalpAddvividhArthatvaM citspando yAti sRSTiSu ||3|67|10|| *
kRtadvitvacidAbhAsavazAddehamupasthitam |
samkalpAddvividhArthatvam citspando yAti sRSTiSu ||3|67|10||
kRta-dvitva-ci*t*-AbhAsa-vazA*t*_deham_upasthitam |
samkalpA*t* dvividh*A-a*rthatva*m* cit-spand*a: *yAti sRSTiSu ||3|67|10||
kRta-dvitva-ci*t*-AbhAsa-vazA*t*_deham_upasthitam | samkalpA*t* dvividh*A-a*
rthatva*m* cit-spand*a: *yAti sRSTiSu ||3|67|10||
#
By-force-of being, made a duality,
the chit-projection of the body appears,
out of a Concept with a twofold sense:
thus chit-Vibration creates it.
y3067.011
नाना-कारणताम् यातः_चित्.स्पन्दः मुच्यते चिरात् ।
कश्चित्_जन्म-सहस्रेण कश्चित्_एकेन जन्मना ॥११॥
नाना-कारणताम् यातः_चित्.स्पन्द: मुच्यते चिरात् ।
कश्चित्_जन्म-सहस्रेण कश्चित्_एकेन जन्मना ॥३।६७।११॥
nAnA-kAraNatA*m* yAta*H_*cit.spand*a: *mucyate cirAt |
kazci*t_*janma-sahasreNa kazci*t_*ekena janmanA ||3|67|11||
नाना-कारणतां यातः Having come to diversity-causation =
चित्-स्पन्दः मुच्यते चिरात् the chit-Vibration is freed at last =
कश्चित् जन्म-सहस्रेण whether with/after a thousand births =
कश्चित् एकेन जन्मना whether w/after a single birth. -11-
vlm.3.67.11. The pulsative intellect or soul, having passed thru many
transformations (or transmigrations), is at last freed from its motion and
migration. And there are some souls which pass into a thousand births and
forms, while there are others which obtain their liberation in a single
birth: (by means of their Yoga meditation or unification with God, which is
the final aim of Platoniism and of the Chinese Laosin).
sv.11 8-17 From that vibration, just as the becomes manifest,
*It's the cause of all this diversity, *
*but the Spanda Vibration becomes free at last, *
*after a thousand births, *
*or only one. *
-11-
````y3067.012
स्वभावात्कारणाद्वित्वं चित्समेत्याधिगच्छति ।
स्वर्गापवर्गनरकबन्धकारणतां शनै: ॥३।६७।१२॥
स्वभावात् कारण-अद्वित्वम् चित् समेत्य_अधिगच्छति ।
svabhAvAt kAraNa-advitvam cit sametya_adhigacchati |
svarga-apavarga-naraka-bandha-kAraNatAm zanai: ||3|67|12||
svabhAvAt – According to its self-nature —
cit sametya kAraNa-advitvam – the chit having reached an inseparate cause —
adhigacchati – attains —
svarga-apavarga-naraka-bandha-kAraNatAm – svarga Heaven, fulfilment,
hell-bondage-cause_ f.
zanais – gradually —
AB. .. sametya saMprApya krameNa .. ||3|67|
vlm.3.67.12. So also the human soul being of its own nature prone to assume
its dualism of the motive intellect, becomes by itself the cause of its
transmigration and sufferings, as also of its transient bliss or misery in
heaven or hell. (There is no rest for the restless soul, until it rests in
the bosom of the all-tranquil and universal soul).
AB. .. sametya saMprApya krameNa .. ||3|67|
vlm.3.67.12. So also the human soul being of its own nature prone to assume
its dualism of the motive intellect, becomes by itself the cause of its
transmigration and sufferings, as also of its transient bliss or misery in
heaven or hell. (There is no rest for the restless soul, until it rests in
the bosom of the all-tranquil and universal soul).
AS. The meaning of kAraNAdvitvam needs to be clarified. kAraNa+advitvam =
non separation from kAraNa. Thus, it is saying that by its very nature chit
becomes one with the "cause" and ends up gradually as the reason for
attaining Heaven, Liberation, Hell, bondage etc. In other words, the pure
chit gets reflected into "ordinary purposeful desires"!
sv.12 8-17 From that vibration, just as the becomes manifest,
*svabhAvAtkAraNAdvitvaM citsametyAdhigacchati | *
*svargApavarganarakabandhakAraNatAM zanai: ||3|67|12|| *
According to its self-nature,
the chit, from a nondual cause,
attains Heaven, or Fulfilment,
or bondage in some Hell, aptly.
````y3067.013
हेम्नीव कटकादित्वं काष्टलोष्टसमस्थितौ ।
देहे तिष्ठति नानात्वं जडे भावविकारजम् ॥३।६७।१३॥
हेम्नि_इव कटक-आदित्वम् काष्ट-लोष्ट-समस्थितौ ।
देहे तिष्ठति नानात्वम् जडे भाव-विकारजम् ॥३।६७।१३॥
hemni_iva kaTaka-Aditvam kASTa-loSTa-samasthitau |
dehe tiSThati nAnAtvam jaDe bhAva-vikArajam ||3|67|13||
hemni iva kaTaka-Adi-tvam – As in gold is bracelet-&c-ness —
kASTha-loSTa-samasthitau - in kaSTha –clod-samePlace —
dehe tiSThati nAnAtvam – in the body there resides variety —
jaDe bhAva-vikArajam - in the inert, feeling-changed —
AB. .. hema-kaTaka-dRSTAntopanyAsa: .. ||3|67|
jd#vikAra
vlm.3.67.13. As the same gold is changed to the forms of bracelets and
other things, and as the same gross matter appears in-the different forms
of wood and stone; so the uniform soul of God appears as multiform
according to his various modes and attributes. (The soul modifies itself
into many forms of activity and passivity).
AS. The adjective jade is meant to go with dehe. In the material body (jade
dehe) in the same state as a stick or clod (kASThaloSThasamasthitau), there
is variation (nAnAtvam tiSThati) arising out of changes of emotions
(bhAvavikArajam).
sv.13 8-17 From that vibration, just as the becomes manifest,
*hemnIva kaTakAditvaM kASTaloSTasamasthitau | *
*dehe tiSThati nAnAtvaM jaDe bhAvavikArajam ||3|67|13|| *
hemnIva kaTakAditvam kASTaloSTasamasthitau | dehe tiSThati nAnAtvam jaDe
bhAvavikArajam ||3|67|13||
As bracelets are of gold, and as mud and a clod have the same place,—
in the inert body, variety resides, born of feeling. -13-
````y3067.014
अजातमप्यसद्रूपं पश्यतीदं मनोभ्रम: ।
जात: स्थितो मृतोऽस्मीति भ्रमार्त: पत्तनं यथा ॥३।६७।१४॥
अजातम् अप्य् असद्-रूपम् पश्यति_इदम् मनो-भ्रम: ।
जात: स्थितो मृतो_अस्मि_इति भ्रम-आर्त: पत्तनम् यथा ॥३।६७।१४॥
ajAtam apy asad-rUpam pazyati_idam mano-bhrama: |
jAta: sthito mRto_asmi_iti bhrama-Arta: pattanam yathA ||3|67|14||
ajAtam – Unborn —
apy a-sad-rUpam – although un-Such-form —
jAta: sthita: mRtah asmi iti – "born, situate, dead am I" — "I'm born, in
business, then I'm dead" —
manas-bhrama: – Mind-delusion —
bhrama-Arta: – delusion-afflicted —
pazyati idam pattanam yathA – sees this city so. — sees SamsAra City so. —
vlm.3.67.14. It is the fallacy of the human mind, that views the forms as
realities, and causes one to think his soul which is freed from birth and
form, to be born, living and dead, as a man sees a city to rise and fall in
his delirium. (The appearances and forms of things are objective and false
fabrications of the intellect).
sv.14 8-17 From that vibration, just as the becomes manifest,
*ajAtamapyasadrUpaM pazyatIdaM manobhrama: | *
*jAta: sthito mRto'smIti bhramArta: pattanaM yathA ||3|67|14|| *
Although Unborn, although un-Such
in form, "I'm born, in business, then
dead":—stung by this Mind-delusion,
he sees sam.saara City so.
````y3067.015
अहं ममेत्यसद्रूपमेव चेत: प्रपश्यति ।
अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥३।६७।१५॥
अहम् मम_इत्य् असद्रूपम् एव चेत: प्रपश्यति ।
अदृष्ट-परमार्थत्वाद् आशा-विवश-संस्थिति ॥३।६७।१५॥
aham mama_ity asadrUpam eva ceta: prapazyati |
adRSTa-paramArthatvAd AzA-vivaza-saMsthiti ||3|67|15||
aham mama iti – "I", "mine" —
asadrUpam eva – are unSuch only —
ceta: prapazyati –the Chetas Awareness understands —
adRSTa-paramArthatvAt – fr/ absence of the higher meaning —
AzA-vivaza-saMsthiti – being committed to its hopes —
AS. This whole second line is an adjective of the "asadrUpam" of the first
line. (Note the gender and the case match). The state of perception of "I"
and "mine" is bound in hopes because of lack of the ulterior vision.
vlm.3.67.15. The varying intellect erroneously conceives its unreal egoism
and meitatem as realities, from its ignorance of its unity with the
unchangeable reality of God, and also from its felicity of enjoyments
peculiar to its varied state. (The bhogAzA or desire of fruition is the
cause of the revolution of the soul in endless states of beings).
sv.3.67.15 When there is movement of thought one does not see the truth;
and then there is the feeling of 'I am', 'This is mine' etc.
vlm.3.67.15. The varying intellect erroneously conceives its unreal egoism
and meitatem as realities, from its ignorance of its unity with the
unchangeable reality of God, and also from its felicity of enjoyments
peculiar to its varied state. (The bhogAzA or desire of fruition is the
cause of the revolution of the soul in endless states of beings).
sv.15 8-17 From that vibration, just as the becomes manifest,
"I", "mine"—these are unSuch only:
but thus Awareness understands
itself,—not its higher meaning,—
committed to what it had hoped-for.
````y3067.016
मथुराधिपते राज्ञो यथा श्वपचसंभ्रम: ।
आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थिति: ॥३।६७।१६॥
मथुर-अधिपते राज्ञो यथा श्वपच-संभ्रम: ।
आसीद् एवम् हि चित्तस्य स्फुरतीयम् जगत्स्थिति-: ॥३।६७।१६॥
mathura-adhipate rAjJo yathA zvapaca-saMbhrama: |
AsId evam hi cittasya sphuratIyam jagatsthiti-: ||3|67|16||
mathura-adhipate rAjJo – When the overlord of Mathura, the Raja Lavana —
yathA zvapaca-saMbhrama-: – as a delusory dog-eater —
AsId evam hi – was like that —
cittasya sphuratIyam jagat-sthiti-: – it was the vibration of his chitta
being the world-state —
vlm.3.67.16. As Lavana the King of Mathura, falsely deemed himself as a
Chandaala, so the intellect thinks on its own different states of existence
and that of the world; (from its desire of enjoying its pleasures which are
deeply rooted in itself).
sv.16 8-17 From that vibration, just as the becomes manifest,
*mathurAdhipate rAjJo yathA zvapacasaMbhrama: | *
*AsIdevaM hi cittasya sphuratIyaM jagatsthiti: ||3|67|16|| *
The Overlord of Mathura
had the delusion that he was
a Chandala dog-eater:—like
that, it is the vibration of
the chitta that makes the World-state.
````y3067.017
सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम् ।
इदं जगत्तया रम प्रस्फुरत्यम्बुभङ्गवत् ॥३।६७।१७॥
सर्वम् एव मनोमात्र-भ्रान्त्य् उल्लास-विजृम्भणम् ।
इदम् जगत्तया रम प्रस्फुरत्य् अम्बुभङ्ग-वत् ॥३।६७।१७॥
sarvam eva manomAtra-bhrAnty ullAsa-vijRmbhaNam |
idam jagattayA rama prasphuraty ambubhaGga-vat ||3|67|17||
sarvam eva – Everything at-all is just —
manas-mAtra-bhrAnti – a mind-constructed delusion —
ullAsa-vijRmbhaNam – a wonderful expansion —
idam jagat-tayA Rama – this world-ness, Rama, —
prasphurati – expands/manifests —
ambu-bhaGga-vat – like a breaking wave —
vlm.3.67.17. All this world is the phantom of an erroneous imagination, O
Rama! it is no more than the swelling of the waters of the deep. (The world
is the expansion of the self-same soul and its evolution is the volition of
Brahma).
sv.17 8-17 From that vibration, just as the becomes manifest,
*sarvameva manomAtrabhrAntyullAsavijRmbhaNam | *
*idaM jagattayA rama prasphuratyambubhaGgavat ||3|67|17|| *
This everything-at-all is just
a mind-constructed delusion.
a wonderful expansion. This
worldfulness, Rama,—it expands,
manifests like a breaking wave.. -17-
````y3067.018
सिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी ।
उदेति सौम्याज्जलधे: पतःस्पन्दो मनागिव ॥३।६७।१८॥
सिवात्प्राक्कारणात्पूर्वम् चिच्चेत्यकलनोन्मुखी ।
उदेति सौम्याज्जलधे: पतःस्पन्दो मनागिव ॥३।६७।१८॥
sivAtprAkkAraNAtpUrvam ciccetyakalanonmukhI |
udeti saumyAjjaladhe: pataHspando manAgiva ||3|67|18||
zivAt prAk-kAraNA-t – from auspicious prior action —
pUrvam – formerly —
cit cetya-kalanA.unmukhI – the chit as conceptual imagining —
udeti saumyA-t jaladhe: – arises from the moonlit ocean —
payaH-spando manAg-api – as water-Spanda only. —
sv.18 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
vwv. 1060/3.67.18. At first, Consciousness, which is on the point og
cognising objectsto be known, rises from #ziva, the foremost cause, as the
movement of water (is produced) in a small degree from the serene ocean.
*sivAtprAkkAraNAtpUrvaM ciccetyakalanonmukhI | *
*udeti saumyAjjaladhe: pataHspando manAgiva ||3|67|18|| *
From former happy prior acts,
the chit becomes conceptual
imagining, arising in
the moonlit ocean only as
the Spanda spray of splashing waves.
````y3067.019
स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत् ।
चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्धदान् ॥३।६७।१९॥
स्फुरणाज् जीव-चक्रत्वम् एति चित्त-उर्मिताम् दधत् ।
चिद्-वारि-ब्रह्म-जलधौ कुरुते सर्ग-बुद्धदान् ॥३।६७।१९॥
sphuraNAj jIva-cakratvam eti citta-urmitAm dadhat |
cid-vAri-brahma-jaladhau kurute sarga-buddhadAn ||3|67|19||
vwv. 1061/3.67.19. In the ocean of brahman (or Ultimate Reality), the water
of Consciousness, on account of its throbbing, attains to the state of a
(rotating) wheel in the form of the #jIva (or individual soul which
transmigrates), possessing the wave-nature of the mind (or thought), and
produces the bubbles of creation.
*sphuraNAjjIvacakratvameti cittormitAM dadhat | *
*cidvAribrahmajaladhau kurute sargabuddhadAn ||3|67|19|| *
````y3067.020
स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत् ।
चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्धदान् ॥३।६७।१९॥
स्फुरणाज् जीव-चक्रत्वम् एति चित्त-उर्मिताम् दधत् ।
चिद्-वारि-ब्रह्म-जलधौ कुरुते सर्ग-बुद्धदान् ॥३।६७।१९॥
sphuraNAj jIva-cakratvam eti citta-urmitAm dadhat |
cid-vAri-brahma-jaladhau kurute sarga-buddhadAn ||3|67|19||
sphuraNAt – From its SphuraNa Throbbing —
jIva-cakratvam – the jiiva-Chakra-ness — the Life Center —
eti citta-UrmitAm - goes to chitta-wave-ness — as waves of Affective
Thought —
dadhat – flowing —
cid-vAri-brahma-jaladhau – into the chit-water.brahman-ocean —
kurute sarga-budbudAn – it makes the Sarga Creation-bubbles.
< sphuraNAt spandanAt | jIva-cakratvam jIva-svarUpAm AvartatAm ||3|67|>
Comm. —
vwv. 1061/3.67.18. *
vlm.3.67.19. The intellect is as the water in the wide expanse of Brahma;
its inflation raises the waving thoughts in the mind, resembling the
bubbles of water, and produces the revolutions of living souls like eddies
in the sea of this world.
sam1061 In the ocean of brahman (or Ultimate Reality), the water of
Consciousness, attains to the state of a (rotating) wheel in the form of
the jiiva (or individual soul which transmigrates), possessing the
wave-nature of the mind (or thought), and produces the bubbles of creation.
sv.19 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
*sphuraNAjjIvacakratvameti cittormitAM dadhat | *
*cidvAribrahmajaladhau kurute sargabuddhadAn ||3|67|19|| *
Out-of its SphuraNa Throbbing,
the jiiva-Life Center becomes waves of Affective Thought,
flowing into the chit-waters of the ocean of the brahman,
making these Sarga Creation-bubbles.
```y3067.020
स्वस्थ: सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम् ।
ब्रह्मण: संविदाभासस्तत्संचेत्यमिव स्वयम् ॥३।६७।२०॥
स्वस्थ: सौम्य समस्य_एतद्त्_यत् सिंहस्य विजृम्भणम् ।
ब्रह्मण: संवित्-आभासः_तत् संचेत्यम्_इव स्वयम् ॥३।६७।२०॥
svastha: saumya samasy*a_e*tad*t_*yat siMhasya vijRmbhaNam |
brahmaNa: saMvi*t*-AbhAsa*H_*tat saMcetyam_iva svayam ||3|67|20||
svastha: saumya – Your self-state, dear boy —
samasya etad yat siMhasya vijRmbhaNam – is like the yawning/roaring of a
lion, —
brahmaNa: saMvid-AbhAsa : – the Awareness-projection of the brahman —
tat-saMcetyam iva svayam – is the self as.if That-conceived.
X saMcit – sam>cit —¶mw* - 4. (only pf. p. P. saMcikitvas, and 3. pl. pf.
A. saMcikitre and saMcikitrire), to observe together, survey, notice RV.;
to agree together, be unanimous ib.: Caus. saMcetayati (-p.p.-
saMcetayamAna), to observe, be aware of. perceive MW. —¶jd – saMcetya to be
considered, directly conceived, <imAm nairuttarIm dazAm saMcetya
zrIbhagavatpAdair api siddhAntitam> vij.bh. — <brahmaNa: saMvid-AbhAsas tat
saMcetyam iva svayam> y3067.020 —
vlm.3.67.20. Know thy soul, O gentle Raama! as a phenomenon of the all
pervading Brahma, who is both the subject and object of his consciousness,
and who has posited in thee a particle of himself, like the breath of a
mighty lion.
sv.20 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
AS. saMcetya means one that can be perceived. Thus, the abstract Brahma is
also the same as the visible perception! By the way, samasya means having
put together. [jd: I read it rather as <sama> in agreement with siMha.] yat
siMhasya vijRmbhaNam means the grand view: a more common word is
siMhAvalokana. Here, it has the sense of "in summary, this is what the big
picture is!" The word svastha: does not mean your self-state. It is an
adjective of the AbhAsa in the next line.
*svastha: saumya samasyaitadyatsiMhasya vijRmbhaNam | *
*brahmaNa: saMvidAbhAsastatsaMcetyamiva svayam ||3|67|20|| *
Your self-state, my dear boy, is like
the yawning roar of a lion,
as the Awareness-projection
of the brahman.Immensity:—
thus is the self to be conceived. -20-
```y3067.021
चित्संवित्त्योच्यते जीव: संकल्पात्स मनो भवेत् ।
बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं तत: ॥३।६७।२१॥
चित्-संवित्त्या_उच्यते जीव: संकल्पात्_स मनस् भवेत् ।
बुद्धिः_चित्तम्_अहंकार: माया_इति_आदि_अभिधम् तत: ॥३।६७।२१॥
cit-saMvitty*A_u*cyate jIva: saMkalpAt_sa man*as* bhavet |
buddhi*H_*cittam_ahaMkAr*a: *mAy*A_i*t*i_*Ad*i*_abhidha*m* tata:
||3|67|21||
cit-saMvitty*A* -*When chit.Consciousness becomes aware** -*
*u*cyate jIva: -*it is called the Living.jiiva.** -*
saMkalpAt_sa man*as* bhavet -*Through the process of conception, manas.Mind
becomes -*
buddhi*: *-
cittam -
ahaMkAr*a: *-
mAy*A_i*t*i_*Ad*i*_abhidha*m* tata: -21- -
cit-saMvittyA – w/ consciousness-awareness —*- *
ucyate –—
saMkalpAt – accordingly as-conceived —
sa manas bhavet – manas.Mind is/becomes —
buddhi: – intellect —
cittam – affection —
ahaMkAra: – egoity —
mAyA iti-Adi – MAyA Illusion and so forth —
abhidham – is known — is defined —
tata: – thus/Thence — from That. —
vlm.3.67.21. The intellect with its consciousness, constitutes the living
soul, and that with the will forms the mind; its knowing power is the
understanding, and its retentiveness is called its memory: its subjectivity
of selfishness is styled egoism, and its error is called maayaa or
delusion. (Consciousness is perception qua mens de presenti suo statu
admonitur. The living soul is psyche or animus. The intellect is the mover
of the will. The intellectus est prior voluntate, non enimést voluntas &c.
The understanding has the power to acquire knowledge, and memory has the
power of retention &c).
sv.21 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
21 When the Consciousness-Awareness, the chit-samvit, has formed concepts,
it is called the living jiiva, consisting of the mind, Manas; the
intellect, Buddhi; the thing called "I", ego, Ahamkara; and chittam, the
affective will;—-all in the illusion, Maya.
With consciousness-awareness, it
is called the Living.jiiva; and
after its conception, Manas
the Mind appears, as his Buddhi
Intellect, chitta Affection,
AhaMkara Egoity:
Maya Illusion, as it's known. -21-
````y3067.022
तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मन: ।
असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥३।६७।२२॥
तन्मात्र-कल्पना पूर्वम् तनोति_इदम् जगन् मन: ।
असत्यम् सत्य-संकाशम् गन्धर्व-नगरम् यथा ॥३।६७।२२॥
tanmAtra-kalpanA pUrvam tanoti_idam jagan mana: |
asatyam satya-saMkAzam gandharva-nagaram yathA ||3|67|22||
tanmAtra-kalpanA pUrvam – As material imagining at first, —
tanoti idam jagan mana: - manas.Mind extends this world —
asatyam satya-saMkAzam – as an unSuch that is apparentlySuch —
gandharva-nagaram yathA - like Gandharva City. —
vlm.3.67.22. The mind by its imagination stretches out this world, which is
as false as the phantom of Utopia Gandharva-nagaram or an air drawn city.
AS. Just by that formative action (tanmAtra-kalpanA-pUrvam) the mind forms
this world (mana: idam jat tanoti), unreal, yet with appearance of reality
(asatyam satya-saMkAzam), like a Gandharva city!
sv.22 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
As material imagining
at first, Manas the Mind extends
this world as an un-Such that is
apparently-Such, that is like
the Tower of the Gandharvas.
````y3067.023
यथा शून्ये दृश: स्फारान्मुक्तावल्यादिदर्शनम् ।
यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृति: ॥३।६७।२३॥
यथा शून्ये दृश: स्फारान् मुक्तावल्य्-आदि.दर्शनम् ।
yathA zUnye dRza: sphArAn muktAvaly-Adi.darzanam |
yathA svapne bhramaz caiva tathA cittasya saMsRti: ||3|67|23||
yathA zUnye – As in the void —
dRza: sphArAt – from the expansion of eye/perception
muktAvali-Adi.darzanam – is the seeing of pearls and the like —
yathA svapne bhramaz ca eva – as in dream and delusion too —
tathA cittasya saMsRti: – thus is the transmigration of chitta Affection.
AB. .. zUnye AkAze dRzo dRSTe: sphArAt vistArAt ||3|67|
vlm.23. The objective knowledge of the world in the mind, is as false as
the appearance of chains of pearls in the sky, and as the visionary scenes
in a dream. (The objective is the feigned fabrication of the mind, and
therefore unreal).
sv.23 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
*yathA zUnye dRza: sphArAnmuktAvalyAdidarzanam | *
*yathA svapne bhramazcaiva tathA cittasya saMsRti: ||3|67|23|| *
As in the emptiness, out-of the expansion of visual
perception, there is the seeing of pearls and the like;—as in dream
and delusion too,—thus is the transmigration of chitta Affection.
````y3067.024
शुद्ध आत्मा नित्यतृप्त इव शान्त: समस्थित: ।
अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमं ॥३।६७।२४॥
शुद्ध आत्मा नित्य-तृप्त इव शान्त: समस्थित: ।
अपश्यन् पश्यति- इव- इमम् चित्त-आख्यम् स्वप्न-विभ्रमम् ॥३।६७।२४॥
zuddha AtmA nitya-tRpta iva zAnta: samasthita: |
apazyan pazyati- iva- imam citta-Akhyam svapna-vibhramam ||3|67|24||
zuddha: AtmA – The pure self —
nitya-tRpta iva – as.if ever-satisfied —
zAnta: sama-sthita: - peaceful, equanimous —
apazyan pazyati iva – when unseeing as.if it sees —
imam citta-Akhyam – this that is called chitta Affection —
svapna-vibhramam - is the delusion of a dream.
AB. .. azanAyAdyabhAvvAnn ity atRpta iva ||3|67|
vlm.3.67.24. The soul which is ever pure and self sufficient in its nature,
and remains in its own state of tranquility; is not perceived by the
perverted mind dwelling on its delusive dreams.
AS. The pure self (zuddha AtmA), peaceful in an equanimous state (zAnta:
samasthitaH) as if eternally content (nityatRpta: iva), though he does not
see (apazyan), appears to observe (pazyati iva), this dreamlike illusion
(svapna-vibhramaH) called mind (cittAkhyaH).
sv.24 18-24 even so from the jîva the mind becomes manifest because the
jîva thinks.
*zuddha AtmA nityatRpta iva zAnta: samasthita: | *
*apazyanpazyatIvemaM cittAkhyaM svapnavibhramaM ||3|67|24|| *
The pure self,
as.if ever-satisfied, peaceful, equanimous,—
though unseeing, as.if it sees,—
then is called chitta Affection.
It's the delusion of a dream.
````y3067.025
संसृतिर्जग्रदित्युक्तं स्वप्नं विदुरहंकृतम् ।
चित्तं सुषुप्तभाव: स्याच्चिन्मात्रं तुर्यमुच्यते ॥३।६७।२५॥
संसृतिर् जग्रद् इत्य् उक्तम् स्वप्नम् विदुर् अहंकृतम् ।
चित्तम् सुषुप्त-भाव: स्याच् चिन्मात्रम् तुर्यम् उच्यते ॥३।६७।२५॥
saMsRtir jagrad ity uktam svapnam vidur ahaMkRtam |
cittam suSupta-bhAva: syAc cinmAtram turyam ucyate ||3|67|25||
saMsRtir jAgrat iti uktam – The samsara current is said to be Waking —
svapnam vidur ahaMkRtam – dream is known as the effect of Egoity —
cittam suSupta-bhAva: syAt – chitta Affection is based on the Sleep state —
cin-mAtram turyam ucyate – chit-only is called the Fourth. —
jd#cinmAtra – chit-only, pure chit-Consciousness; the Fourth State,
saMsRtir jAgrad ity uktam svapnam vidur ahaMkRtam | cittam suSupta-bhAva:
syAc cinmAtram turyam ucyate ```y3067.025 —
vlm.3.67.25. The objective world is referred to waking—Jaagara,[typo f.
Jaagata] because it is perceived in the waking state of the soul; and the
subjective mind is allied to sleep—swaapa, because the mind is active
during the sleeping and dreaming states. The ego is related to deep
sleep—susupta, when we are unconscious of ourselves, and the fourth or pure
Intellect—turiya or turya, is the trance or hybernation of the soul.
sv.3.67.25 The world-appearance is the waking state of consciousness;
egotism is the dreaming state; the mind-stuff is the deep sleep state; and
pure consciousness is the fourth state or uncontradicted truth.
sv.25 25-39 The mind itself entertains the notions of the five elements and
it transforms itself into those elements.
*saMsRtirjagradityuktaM svapnaM vidurahaMkRtam | *
*cittaM suSuptabhAva: syAccinmAtraM turyamucyate ||3|67|25|| *
The samsara current is said
to be Waking; Dream's known as
the Affect of Egoity;
chitta Affection is based on
the Sleep state; chit is called the Fourth.
````y3067.026
अत्यन्तशुद्धे सन्मात्रे परिणामनिऋअमयं ।
तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥३।६७।२६॥
अत्यन्त-शुद्धे सन्मात्रे परिणाम-निऋअमयम् ।
तुर्यातीतम् पदम् तत् स्यात् तत्स्थो भूयो न शोचति ॥३।६७।२६॥
atyanta-zuddhe sanmAtre pariNAma-niRamayam |
turyAtItam padam tat syAt tatstho bhUyo na zocati ||3|67|26||
atyanta-zuddhe – In the totally-pure —
san-mAtre – consisting of Sat Suchness —
pariNAma-niRamayam - without change or alteration —
turya-AtItam padam tat syAt – That is the fourth-beyond state —
tat-stha-: bhUyas na zocati – seated in That, one no longer grieves.
vlm.3.67.26. That which is above these four conditions, is the state of
ultimate bliss ecstasis; and it is by reliance on that supremely pure
essence of God, that one is exempted from all his causes of grief and
sorrow (in his ecstatic delight).
sv.26 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
*atyantazuddhe sanmAtre pariNAmaniRamayaM |*
*turyAtItaM padaM tatsyAttatstho bhUyo na zocati ||3|67|26|| *
In the totally-pure, in the
Sat Suchness, without any change
or alteration, is the state
beyond the Fourth. Seated in That,
there is no longer any grief.
````y3067.027
तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते ।
न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥३।६७।२७॥
तस्मिन्_सर्वम्_उदेति_इदम् तस्मिन्-न्_एव प्रलीयते ।
न च_इदम् न च तत्र_इदम् दृष्टौ मुक्तावली यथा ॥३।६७।२७॥
tasmin sarvam udeti_idam tasmin-n eva pralIyate |
na ca_idam na ca tatra_idam dRSTau muktAvalI yathA ||3|67|27||
tasmin sarvam udeti idam – In That all this arises —
tasmin eva pralIyate - in That also it is subsumed —
na ca idam na ca tatra – and neither this nor there —
idam dRSTau muktAvalI yathA – this is like spots before the eye. —
vlm.3.67.27. Everything is displayed in Him and all things are absorbed in
Him also; this world is neither a reality here or there; it presents only
the false appearance of strings of pearls in the sky. (Sensible forms are
empty appearances, and are only believed as real by materialists).
*tasminsarvamudetIdaM tasminneva pralIyate | *
*na cedaM na ca tatredaM dRSTau muktAvalI yathA ||3|67|27|| *
In That all this arises; and
in That also it is subsumed,
though it is neither this nor there,
but is like spots before the eye.
````y3067.028
अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नते: ।
अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थिते: ॥३।६७।२८॥
अरोधकत्वात् खम् हेतुर् यथा वृक्ष-समुन्नते: ।
अकर्ता_अपि तथा कर्ता चेतन-अब्धिर् जगत्-स्थिते: ॥३।६७।२८॥
arodhakatvAt kham hetur yathA vRkSa-samunnate: |
akartA_api tathA kartA cetana-abdhir jagat-sthite: ||3|67|28||
arodhakatvAt –
Because of not being obstructed/restrained —
kham hetu: –
Kha Space is the cause —
yathA vRkSa-samunnate: -
as of a lofty tree —
akartA api – though a nonDoer —
tathA kartA – thus a Doer —
cetana-abdhi: – the ocean of Chetana Sentience/Awareness —
jagat-sthite: – of the world-state. —
jd#samunnati
vlm.3.67.28. And yet God is said to be the cause and substratum, of all
these unobstructed phantoms rising to the view, as the empty air is said to
be the receptacle of the rising trees. Thus the uncausal God is said to be
the cause of this uncaused world, which only exists in our illusive
conceptions, and presents itself to our delusive sensations of it.
*arodhakatvAtkhaM heturyathA vRkSasamunnate: | *
*akartApi tathA kartA cetanAbdhirjagatsthite: ||3|67|28|| *
Because of its not being restrained,
Kha Space is the cause: it is like
a growing tree. A nonDoer,
yet it's a Doer,—the ocean
of awareness of the World-State.
````y3067.029
संनिधानाद्यथा लौह: प्रतिबिम्बस्य हेतुताम् ।
यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥३।६७।२९॥
संनिधानाद् यथा लौह: प्रतिबिम्बस्य हेतुताम् ।
यात्य् आदर्शस् तथैव_अयम् चिन्मयो_अप्य् अर्थ-वेदने ॥३।६७।२९॥
saMnidhAnAd yathA lauha: pratibimbasya hetutAm |
yAty Adarzas tathaiva_ayam cinmayo_apy artha-vedane ||3|67|29||
saMnidhAnAd yathA lauha: – As from the presence/coating of iron — ???
vlm.3.67.30. These sensations are conveyed to the mind, and thence again to
the living soul and intellect, in the same manner as the roots supply the
sap to the stem, and thence to the branches, and lastly to the fruits of
trees. (i. e. The Divine Intellect is the last receptacle of the
impressions of the senses).
vlm.29. As a polished piece of iron gets the reflexion of a grosser piece,
so do our finer or inner sensations take the representations of the gross
forms of their particular objects; (though the senses and sensible objects
are both untrue, as mere delusive and
delusions).
AS. lauha is an adjective of Adarza the mirror.
sv.29 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
*saMnidhAnAdyathA lauha: pratibimbasya hetutAm | *
*yAtyAdarzastathaivAyaM cinmayo'pyarthavedane ||3|67|29|| *
As a polished-iron.mirror
becomes the cause of reflection,
so too this chit-construct is seen
apart in the grasping of things.
````y3067.030
बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत् ।
चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥३।६७।३०॥
बीजम् अङ्कुर-पत्रादि-युक्त्या यद्वत् फलम् भवेत् ।
चिन्मात्रम् चित्त-जीवादि-युक्त्या तद्वन् मनो भवेत् ॥३।६७।३०॥
bIjam aGkura-patrAdi-yuktyA yadvat phalam bhavet |
cinmAtram citta-jIvAdi-yuktyA tadvan mano bhavet ||3|67|30||
yadvat – Just as —
bIjam – a seed —
aGkura-patra-Adi-yuktyA – by its connexion with sprouts-leaves-&c —
bhavet phalam – becomes a fruit —
tadvat – just thus —
cin-mAtram – chit-only —
citta-jIva-Adi-yuktyA – by its connexion with chitta Affection, the
Living.jiiva, &c —
bhavet manas – becomes manas.Mind. —
vlm.3.67.30. These sensations are conveyed to the mind, and thence again to
the living soul and intellect, in the same manner as the roots supply the
sap to the stem, and thence to the branches, and lastly to the fruits of
trees. (i. e. The Divine Intellect is the last receptacle of the
impressions of the senses).
Just as a seed,
thru its connexion
with its sprouts and leaves,
becomes a fruit,
just thus the elemental chit,
by its connexion
with chitta Affection and the Living.jiiva,
becomes manas.Mind.
````y3067.031
स्वतोबीजफला विप्रुड्यथा बीजं पुनर्भवेत् ।
तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥३।६७।३१॥
स्वतस् बीज-फला विप्रुड् यथा बीजम् पुनर् भवेत् ।
तथा चिच् चेत्य-चित्त-आदि त्यक्त्वा स्वस्था न तिष्ठति ॥३।६७।३१॥
svatas bIja-phalA vipruD yathA bIjam punar bhavet |
tathA cic cetya-citta-Adi tyaktvA svasthA na tiSThati ||3|67|31||
yathA – As —
svatas – of itself —
bIja-phalA vipruD f. – a seed-fruiting drop ???
bIjam punar bhavet – the seed again becomes —
tathA cic – thus chit.Consciousness —
cetya-citta-Adi tyaktvA – having forgone conceivables-affects-&c —
svasthA na tiSThati – does not rest in self ???
AB. yathA anuzayi-jIva.saMyuktA vipruD vRSTi-jala.bindur .. ||3|67|
jd#vipruD
vlm.3.67.31. As the seed produces the fruit, and the same contains the seed
in itself; so the intellect producing the mind and its thoughts can not get
rid of them; but is contained in, and reproduced by them in successive
transmigrations.
*svatobIjaphalA vipruDyathA bIjaM punarbhavet | *
*tathA ciccetyacittAdi tyaktvA svasthA na tiSThati ||3|67|31|| *
As, of itself, a fruiting seed
again becomes a seed, thus chit
Consciousness, having thus forgone
conceivables and affects, yet
does not rest in identity.
````y3067.032
यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयो: ।
इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयो: ॥३।६७।३२॥
यद्य् अप्य् अबोधे बोधे वा बीज-अन्तस् तरु-बीजयो: ।
इयान्-भेदो_अस्ति न जगद्-ब्रह्मणोर् अपि चित्तयो: ॥३।६७।३२॥
yady apy abodhe bodhe vA bIja-antas taru-bIjayo: |
iyAn-bhedo_asti na jagad-brahmaNor api cittayo: ||3|67|32||
yady apy abodhe bodhe vA – if api in or out of Bodha Realization —
bIja-antas – within the seed —
taru-bIjayo: – of tree and seed —
iyAn-bhedo_asti na – there is no such distinction —
jagad-brahmaNor api cittayo: – of the affections of World and Brahma.
32. But there is this difference between the insensible seed
and sensible intellect, that the former is continually productive
of one another, while the latter ceases in its process upon its
attainment of, liberation; yet the ideas of the creator and
creation are reproductive of each other adinfinitum.
[No parenthesis] There is some difference however in the simile of the
insensible seed and tree; with the sensible intellect and mind
(which are freed from reproduction by their attainment of liberation);
but the thoughts of the creator and creation like the
seed and tree, are reproductive of one another without end.
(Because the thought of the creator accompanies that of the
creation, and so the <i>vice versa</i>; owing to the unbroken chain and
interminable concatenation of the ideas of causality and its
effect). [No break; parenthesis.]. (But there is this difference between
the insensible seed
and sensible intellect, that the former is continually productive
of one another, while the latter ceases in its process upon its
attainment of liberation; yet the ideas of the creator and
creation are reproductive of each other <i>ad infinitum</i>. [No
parenthesis!!!]
vlm.3.67.32. There is some difference however in the simile of the
insensible seed and tree; with the sensible intellect and mind (which are
freed from reproduction by their attainment of liberation); but the
thoughts of the creator and creation like the seed and tree, are
reproductive of one another without end. (Because the thought of the
creator accompanies that of the creation, and so the vice versa; owing to
the unbroken chain and interminable concatenation of the ideas of causality
and its effect).
sv.32 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
whether within or out of its
Bodha Realization. In
the seed there's no such distinction
of tree and seed; nor likewise of
the Affects of the world and Brahma.
````y3067.033
तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम् ।
रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥३।६७।३३॥
तथापि व्यज्यते बोधे सत्य-आत्मकम् अखण्डितम् ।
रूप-श्रीर्_इव दीपेन चिन्मात्र-आलोक-रूपि यत् ॥३।६७।३३॥
tathApi vyajyate bodhe satya-Atmakam akhaNDitam |
rUpa-zrIr_iva dIpena cinmAtra-Aloka-rUpi yat ||3|67|33||
tathA api – Thus indeed —
vyajyate – pervades —
bodhe – in Bodha Realization —
satya-Atmakam – the Such-nature —
akhaNDitam – unbroken —
rUpa-zrIr_iva dIpena – a luminous form like a candle —
cin-mAtra.Aloka=rUpi yat – chit-only.light=form, which —
jd#vyajyate>
vlm.33. Yet our understanding shows it as clearly—as the sun light sets
forth the forms and colours of objects to view; that there is one eternal
God of truth, who is of the form of intellectual light, which shows the
forms of all things, that proceed from Him (as the colours of objects
originate from the solar light, and are shown again by the same to our
optical vision).
*tathApi vyajyate bodhe satyAtmakamakhaNDitam | *
*rUpazrIriva dIpena cinmAtrAlokarUpi yat ||3|67|33|| *
And thus indeed the Such-nature pervades in its Bodha Realization:
unbroken:
which is a luminous form like a candle,
only a form of chit-light. -33-
````y3067.034
यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत् ।
या या विचार्यते विद्या तथा सा सा परं भवेत् ॥३।६७।३४॥
यद्यन् निखन्यते भूमेर् यथा तत्तन् नभो भवेत् ।
या या विचार्यते विद्या तथा सा सा परम् भवेत् ॥३।६७।३४॥
yadyan nikhanyate bhUmer yathA tattan nabho bhavet |
yA yA vicAryate vidyA tathA sA sA param bhavet ||3|67|34||
yadyat – Whatever —
nikhanyate bhUmer – is dug of the earth —
yathA – as —
tattat – thatever —
nabhas bhavet – becomes space/emptiness — like a hole in the ground —
yA yA vidyA – whatever Vidya knowledge —
vicAryate – is inquired-into —
tathA – thus —
sA sA – that very knowledge —
param bhavet – becomes the Supreme. — like a hole in the hole —
vlm.3.67.35. As the ground which is dug presents a hollow, so the reasoning
of every system of sound philosophy establishes the existence of the
transcendental void as the cause of all. (An unknown first cause without
any attribute, is the unanimous conclusion, arrived at every rational
system of Philosophy. See Kusumaanjali. Here Vasishtha establishes his
vacuous rather than a personal cause).
*yadyannikhanyate bhUmeryathA tattannabho bhavet | *
*yA yA vicAryate vidyA tathA sA sA paraM bhavet ||3|67|34|| *
Whatever hole you dig of earth is what you get in emptiness.
Whatever knowledge you dig-in.to, surely becomes the Supreme.
````y3067.035
स्फटिकान्तःसन्निवेश: स्थाणुतावेदनाद्यथा ।
शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥३।६७।३५॥
स्फटिक-अन्तः-सन्निवेश: स्थाणुता_अवेदनाद् यथा ।
शुद्धे_अ-नाना_अपि नाना_इव तथा ब्रह्म-उदरे जगत् ॥३।६७।३५॥
sphaTika-antaH-sanniveza: sthANutA_avedanAd yathA |
zuddhe_a-nAnA_api nAnA_iva tathA brahma-udare jagat ||3|67|35||
sphaTika-antaH-sanniveza: – crystal-within-situation —
sthANutA – pillarhood —
avedanAd yathA - as from Avedana unKnowing —
zuddhe – in the clarity —
a-nAnA api nAnA iva – as.if unvarious though various —
tathA – thus —
brahma-udare – in the belly of Brahma . in the inside of the brahman —
jagat – is the world. —
vwv.1304/3.67.35. As there is the entry (of trees and the like) within a
crystal (by reflection) on account of not knowing its fixity, so, the world
appears in the pure interior of brahman as if it is different, though it is
not different.
vlm.35. As a prismatic crystal represents various colours in its prisms,
without being tinged by the same; so the transparent essence of Brahma
shows the groups of worlds in its hollow bosom without its connection with
them. (This variety of vision is caused by our optical deception).
sv.35 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
It is as.if in a crystal were pillarhood; it is as.if
from Avedana unKnowing, in clarity, the unvarious
were various. And thus in the belly of Brahma* is the world.
* or, in the inside of the brahman
````y3067.036
ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम् ।
फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥३।६७।३६॥
ब्रह्म सर्वम् जगद्-वस्तु पिण्डम् एकम् अखण्डितम् ।
फल-पत्र-लता-गुल्म-पीठ-बीजम् इव स्थितम् ॥३।६७।३६॥
brahma sarvam jagad-vastu piNDam ekam akhaNDitam |
phala-patra-latA-gulma-pITha-bIjam iva sthitam ||3|67|36||
brahma sarvam jagad-vastu – The brahman is this entire substantial world —
piNDam ekam akhaNDitam – one continuous body —
phala-patra-latA-gulma-pITha-bIjam – the
fruit-leaf-vines-shrub-seating.seed —
iva sthitam – as.if, so situate. —
vwv.1305/3.67.36. All the things of the world, taken as one unbroken (or
undifferentiated) mass, are brahman existing as the seed, which is the seat
of the fruits, leaves, branches and bushes.
vlm.3.67.36/37. The universal soul is the source, and not the substance of
all these vast masses of worlds; just as the seed is the embryo, and not
the matter of the trees and plants and their fruits and flowers that grow
from the same. (The to on is the only principle called God, all other
objects are but phenomenal modifications of his essence).
AS. I would suggest "one continuous body of the whole world." The example
is that of the earth (pITha) where all the plant material lives and grows
but the earth is just a base, separate from it!
The brahman is this entire substantial world, one continuous
body, situate like the seed that seats the fruit and vines and shrubs.
````y3067.037
अहो चित्रं जगदिदमसत्सद् इव भासते ।
अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥३।६७।३७॥
अहो चित्रम् जगद् इदम् असत् सद् इव भासते ।
अहो बृहद् अहो स्वस्थम् अहो स्फुटम् अहो तनु ॥३।६७।३७॥
rAma uvAca |
aho citram jagad idam asat sad iva bhAsate |
aho bRhad aho svastham aho sphuTam aho tanu ||3|67|37||
zrI-rAma uvAca - raama–
aho citram jagad idam – o wonderful is this world —
asat sad iva bhAsate – the unSuch emanates/appears-to-be the Such —
aho bRhat – o the immensity —
aho svastham – o self-situate —
aho sphuTam – o the Sphuta
aho tanu – o the person. —
37/38. Raama said:—Oh how wonderful is this world, which presents its
unreality as a reality in all its endless forms unto us; and though
situated in the Divine self, appears to be quite apart from it. O how it
makes its minuteness seem so very immense to us. (What are these worlds but
as particles subsisting in the divine essence, when they are compared with
the immensity of the Divine spirit and mind—the finite with the Infinite).
*rAma uvAca | *
*aho citraM jagadidamasatsad iva bhAsate | *
*aho bRhadaho svasthamaho sphuTamaho tanu ||3|67|37|| *
O how wonderful is this world!
What is unSuch appears-to-be
a Suchness! O self-situate
Immensity, the Sphuta Flash,
O the person that manifests!
````y3067.038
ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलक: ।
अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥३।६७।३८॥
ब्रह्मणि प्रतिभास-आत्मा तन्मात्र-गुण-गोलक: ।
अवश्याय-कण-आभासो यथा स्फुरति तच्छ्रुतम् ॥३।६७।३८॥
brahmaNi pratibhAsa-AtmA tanmAtra-guNa-golaka: |
avazyAya-kaNa-AbhAso yathA sphurati tacchrutam ||3|67|38||
brahmaNi – In the brahman.Immensity —
pratibhAsa-AtmA – the luminescent self —
tanmAtra-guNa-golaka: – a conjunction of Tanmatra Elements and Guna
Qualities —
yathA avazyAya-kaNa-AbhAsa: – as a frost/dew-drop-luminosity —
sphurati – shining —
tat zrutam – That is known. —
vlm.3.67.37/38. Raama said:—Oh how wonderful is this world, which presents
its unreality as a reality in all its endless forms unto us; and though
situated in the Divine self, appears to be quite apart from it. O how it
makes its minuteness seem so very immense to us. (What are these worlds but
as particles subsisting in the divine essence, when they are compared with
the immensity of the Divine spirit and mind—the finite with the Infinite).
vlm.3.67.39. I see how this shadowy scene of the world appearing in the
Divine soul, and becoming as an orb, by virtue of the ideal tanmatras or an
particles of the divine essence in it. I find it as a snow ball or icicle
made of frozen frost.
sv.38 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
In the brahman.Immensity, the luminescent self, that is
the conjoining Tanmatra Elements and Guna Qualities,
like the glistening of a dew-drop, shining, That brahman is known.
````y3067.039
यथासौ याति वैपुल्यं यथा भवति चात्मभू: ।
यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥३।६७।३९॥
यथा_असौ याति वैपुल्यम् यथा भवति च_आत्मभू: ।
यथा स्वभाव-सिद्ध-अर्थात् तथा कथय मे प्रभो ॥३।६७।३९॥
yathA_asau yAti vaipulyam yathA bhavati ca_AtmabhU: |
yathA svabhAva-siddha-arthAt tathA kathaya me prabho ||3|67|39||
yathA asau yAti vaipulyam – As it comes to expansion —
yathA bhavati ca AtmabhU: – and how it becomes, this Self-Ground —
yathA svabhAva-siddha-arthAt – as fr/ selfNature-establishment-sense —
tathA kathaya me prabho – tell me about that, milord. —
AB. .. vaipulyam samaSti-vyaSTi-sthUla-deha-bhAvam ||3|67|
jd#bhU —¶mw – adj. - becoming, being, existing, springing, arising
(end-comp.; cf. akSi-bhU, giri bhU, citta-bhU, padma-bhU &c.); - f. - the
act of becoming or arising PAn2. 1-4, 31; the place of being, world or
universe (also plur.) RV. AV. [761,1] the earth (as constituting one of the
3 worlds, and thus the esoteric number "one") Mn. MBh. &c.; one of the
three `vyAhRti-s (see bhuvas, bhUr); earth (as a substance), ground, soil,
land, lauded property ib.; floor, pavement Megh.; the base of any
geometrical figure A1ryabh.; object, matter (see vivAda-saMvAda-bhU). —¶mw
– भू bhU - adj. (At the end of comp.) Being, arising or produced from, &c.;
चित्तभू citta-bhU, आत्मभू AtmabhU, कमलभू kamala bhU, मनोभू mano-bhU &c. -m.
An epithet of Viṣṇu. -2 The sacrificial fire. —¶jd – AtmabhU – the Ground
of Self, self-produced — yathA_asau yAti vaipulyam yathA bhavati
ca_AtmabhU: | yathA svabhAva-siddha-arthAt tathA kathaya me prabho ||3|67|
```y3067.039
jd#vaipulya
jd#samaSTi jd#vyaSTi>
vlm.3.67.39. Now tell me Sir, how the spiritual particles increases in
bulk, and in what manner the body of the self born Brahmaa was produced
from Brahma. Say also in what manner do these objects in nature come to
existence in their material forms. (Brahmaa the Demiurgus was an emanation
of God according to Gnostics; and Vaiswanara was the same as the soul of
the world according to Plotinus).
sv.39 25-39 .. The mind itself entertains the notions of the five elements
and it transforms itself into those elements..
As it comes to expansion,
just how it becomes, this Self-Ground,
established as our selfNature—
tell me about that, Bhagavan.
````y3067.040
अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावत: ।
अत्यन्ताननुभूतं सत्स्वनुभूतमिवाग्रत: ॥३।६७।४०॥
अत्यन्त-असंभवद्-रूपम् अनन्यत्स्वस्वभावत: ।
अत्यन्त-अननुभूतम् सत्-स्वनुभूतम् इव_अग्रत: ॥३।६७।४०॥
vasiSTha uvAca |
atyanta-asaMbhavad-rUpam ananyatsvasvabhAvata: |
atyanta-ananubhUtam sat-svanubhUtam iva_agrata: ||3|67|40||
zrI-vasiSTha uvAca - vasiShTha–
atyanta-asaMbhavad-rUpam – Boundless-unBecoming.form —
ananyatsu – without any others —
a-svabhAvata: - not from self-nature —
atyanta-ananubhUtam – Boundless unExperiencing —
sat-svanubhUtam iva – as.if Such-self-experiencing —
agrata: - foremost.
vlm.3.67.40. Vasishtha replied:—Too incredible is this form and without a
parallel, which sprang of itself from its own essence. It is altogether
inconceivable how some thing is produced of its own conception.
sv.40 40-46 Whatever the mind thinks of, that alone it sees.
It is a form of boundless unBecoming,
without anything else,
nor coming from self-nature,
but is only boundless unExperiencing,
as.if Such-self.experiencing in origin.
````y3067.041
उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम् ।
यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥३।६७।४१॥
उल्लास-फुल्लो फुल्ल-अङ्ग इति बाल-हृदि स्फुटम् ।
यथा_उदेति तथोदेति परे ब्रह्मणि जीवता ॥३।६७।४१॥
ullAsa-phullo phulla-aGga iti bAla-hRdi sphuTam |
yathA_udeti tathodeti pare brahmaNi jIvatA ||3|67|41||
ullAsa-phulla : phulla-aGga : iti – sic. s/b phullo_aphulla, or phullA
aGga— As a delight-flowering flower-branch,–just so,— —
bAla-hRdi sphuTam - in a boy's heart, in a flash —
yathA udeti – so it arises —
tathA udeti – and thus it arises —
pare brahmaNi – in the Supreme brahman —
jIvatA – as Life. —
jd#phulla- —¶mw - split or cleft open, expanded, blown (as a flower) #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>
abounding in flowers, flowery opened wide, dilated (as eyes) #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Pa%C3%B1cat>
puffed inflated (as cheeks) #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Balar>
loose (as a garment) #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20M%E1%B9%9Bicch>
beaming, smiling (as a face) ullAsa-phullo phulla-aGga iti bAla-hRdi
sphuTam | yathA_udeti tathodeti pare brahmaNi jIvatA ```y3067.041 #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Kavy%C3%A2d>
phullam a full-blown flower#
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20KalP>
Par. - phullati - to open, expand, blow (as a flower); #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20MBh>
pariphulla —¶mw - adj. - widely opened (as eyes); covered with erected
hairs. — y1023.028-9 —
vlm.3.67.42. Just fancy, O Ramaa! how the unexpanded phantom of a Vetala or
ghost, swells in bigness to the sight of fearful children; and conceive in
the same manner the appearance of the living spirit from the entity of
Brahma. (Evolution of the Living God from the inert Brahma, is as the
springing of the moving spirit from the dormant soul).
sv.41 40-46 Whatever the mind thinks of, that alone it sees.
As an arousing flower-branch,–just so,—
so it arises, in a flash,
in a boy's heart:—and so also
it arises in the Supreme
brahman.Immensity as Life.
````y3067.042
मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता ।
भिन्नेव च न भिन्ना स्याद्ब्रह्मणो बृंहणात्मिका ॥३।६७।४२॥
मान-मेय-आत्मिका शुद्धा सत्या_एव_असत्यवत् स्थिता ।
भिन्ना_इव च न भिन्ना स्याद् ब्रह्मणो बृंहण-आत्मिका ॥३।६७।४२॥
mAna-meya-AtmikA zuddhA satyA_eva_asatyavat sthitA |
bhinnA_iva ca na bhinnA syAd brahmaNo bRMhaNa-AtmikA ||3|67|42||
mAna-meya.AtmikA – of measure-measurable.nature —
zuddhA – pure —
satyA eva – is what is Such indeed, —
asatyavat sthitA – but situate as.if unSuch —
bhinnA iva ca na bhinnA – and as.if divided, yet undivided —
syAd bRMhaNa-AtmikA brahmaNa: — is the immense nature of the
brahman.Immensity.
jd#mAna jd#meya jd#bRMhaNa>
vlm.3.67.42/3. This living spirit was a development of Brahma—the universal
soul; it was holy and a commensurable and finite being, and having a
personality of its own; it remained as an impersonal unreality in the
essence of the selfexistent God. Being separated afterwards from its
source, it had a different appellation given to it. (This is the Holy
spirit or ghost in one sense, as also the Divine Logos in another, and in
whom there was life).
sv.42 40-46 Whatever the mind thinks of, that alone it sees.
Its nature is of measurable
measure, and pure; and it is what
is Such indeed, but situate
as.if unSuch; it is as.if
divided, yet undivided:
just so is the immense nature
of the brahman.Immensity.
````y3067.043
यथा ब्रह्म भवत्याशु जीव: कलनजीवित: ।
तथा जीवो भवत्याशु मनो मननवेदनात् ॥३।६७।४३॥
यथा ब्रह्म भवत्य् आशु जीव: कलन-जीवित: ।
तथा जीवो भवत्य् आशु मनो मनन-वेदनात् ॥३।६७।४३॥
yathA brahma bhavaty Azu jIva: kalana-jIvita: |
tathA jIvo bhavaty Azu mano manana-vedanAt ||3|67|43||
yathA brahma bhavati – as the brahman becomes —
Azu – at once —
jIva: – the Living.jiiva —
kalana-jIvita: – a bit of living — a fragment of the life-process —
tathA jIva: bhavati – thus the jiiva becomes —
Azu – at once —
manas – manas.Mind —
manana-vedanAt – from its mentation-knowing.. —
vlm.3.67.42/3. This living spirit was a development of Brahma—the universal
soul; it was holy and a commensurable and finite being, and having a
personality of its own; it remained as an impersonal unreality in the
essence of the selfexistent God. Being separated afterwards from its
source, it had a different appellation given to it. (This is the Holy
spirit or ghost in one sense, as also the Divine Logos in another, and in
whom there was life).
sv.43 40-46 Whatever the mind thinks of, that alone it sees.
As the brahman becomes, it is
at once the Living.jiiva—is
a fragment of the life-process.
Thus the jiiva becomes, it is
at once Manas the Mind,—because
of knowing its own mentations.
````y3067.044
चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत् ।
एष सद्योऽनिललवप्रख्य: स्फुरति खान्तरे ॥३।६७।४४॥
चित्तम् तन्मात्र-मननम् पश्यत्य् आशु स्वरूपवत् ।
एष सद्यो_अनिल-लव-प्रख्य: स्फुरति ख-अन्तरे ॥३।६७।४४॥
cittam tanmAtra-mananam pazyaty Azu svarUpavat |
eSa sadyo_anila-lava-prakhya: sphurati kha-antare ||3|67|44||
cittam tan-mAtra.mananam –
The chitta Affection, That-only.mentating — or TanmAtra Elements —
pazyaty Azu svarUpavat -
sees/knows quickly as self-nature —
eSa sadyas – this at once —
anila-lava-prakhya: –
air-portion-manifesting —
sphurati kha-antare -
it emanates within the Kha Space/Sky.
vlm.3.67.44. As Brahma the all extended and infinite soul, became the
definite living soul at will; so the living spirit, became the mind by its
volition afterwards. (There is a trinity or triple division of the soul
into soma or the universal soul, the pneuma or anima or the living spirit,
and the nous or mens or mind).
sv.44 40-46 Whatever the mind thinks of, that alone it sees.
The chitta Affection, when it
mentates That and its elements,
knows quickly, as its self-nature,
all this at once. So, inwardly
knowing the element of Air
in Kha Space, it flashes Kha Sky.
````y3067.045
अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम् ।
संवेदनात्मकं कालकलितं कान्तमात्मनि ॥३।६७।४५॥
अस्त-निमेषो_अनुभवत्य् अवश्याय-कण-उपमम् ।
संवेदनात्मकम् काल-कलितम् कान्तम् आत्मनि ॥३।६७।४५॥
asta-nimeSo_anubhavaty avazyAya-kaNa-upamam |
saMvedanAtmakam kAla-kalitam kAntam Atmani ||3|67|45||
asta-nimeSa : anubhavati – It becomes a momentary state —
avazyAya-kaNa-upamam – like a drop of dew —
saMvedana-Atmakam – cognitive by nature —
kAla-kalitam – measured by time —
kAntam Atmani – a delight in the self — ???
vlm.3.67.45. The wakeful living god (who had no twinkling of his eyes),
whereby we measure time was yet conscious of its course by means of his
thoughts; and had the notion of a brilliant icicle of the form of the
future mundane egg in his mind. See Manu's Genesis of the World.
sv.45 40-46 Whatever the mind thinks of, that alone it sees.
And it becomes a momentary state—a drop of dew—but, too,
cognitive by nature, measured by time, delighting in itself.
`y3067.046
अहं किमिति शब्दार्थवेदनाभोगसंविदम् ।
संविदं तत्त्वशब्दार्थं जीवः पश्यति स.अर्थकम् ॥४६॥
"अहम् किम्" इति शब्द.अर्थ-वेदना-अभोग-संविदम् ।
संविदम् तत्त्व-शब्द-अर्थम् जीव: पश्यति सार्थकम् ॥३।६७।४६॥
"aham kim" iti zabda.artha-vedanA-abhoga-saMvidam |
saMvidam tattva-zabda-artham jIva: pazyati sArthakam ||3|67|46||
"अहम् किम्" "What am I?" =
इति शब्द.अर्थ-वेदना-अ.भोग-संविदम् ...not having awareness of the
knowledge/meaning of such words, =
संविदम् तत्त्व-शब्द-अर्थम् the knowledge of the word-meaning as That =
जीवः पश्यति सार्थकम् the Living.jiiva see/knows meaningfully. -46-
jd#>arth —> #artha —> *#sArthaka **–mfn-* having meaning , significant ,
important RPra1t. Sa1h. ; serviceable , useful , advantageous BhP. Pan5car.
*••** sArthika **–mfn-* travelling with a caravan ; *–m.-* a companion on a
journey , merchant , trader MBh. BhP.
vwv.519/46 The individual soul perceives (or experiences) the knowledge
without the possession of the feelings arising out of words and their
meanings such as "what am I?" (and then), the knowledge in the form of
primary principles and meanings of words along with objects.
vlm.3.67.46. Then the living soul felt in itself the sense of its
consciousness, and by thinking 'what am I,' was conscious of its egoism.
(Why is the non-ego of the objective world put before
the ego? The objective orb of the world should follow the subjective
consciousness).
AS. Awareness (saMvid) of "what I am" without the explicit meaning of the
words (aham kim iti zabdArtha-vedanA-abhoga). The self awareness arises
without any analytical knowledge, then it is followed by the "tattvArtha".
sv.46 40-46 Whatever the mind thinks of, that alone it sees.
*ahaM kimiti zabdArthavedanAbhogasaMvidam | *
*saMvidaM tattvazabdArthaM jIva: pazyati sArthakam ||3|67|46|| *
"अहम् किम्" इति शब्द.अर्थ-वेदना-अभोग-संविदम् । संविदम् तत्त्व-शब्द-अर्थम्
जीवः पश्यति स.अर्थकम् ॥४६॥
*"What am I?" *
*Though it lacks awareness of the meaning of such words, *
*the Living.jiiva comes to know the meaning as Thatness, its truth. *
-46-
````y3067.047
तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम् ।
भाविजिह्वार्थनाम्नैकदेशोऽनुभवति क्षणात् ॥३।६७।४७॥
तादृक्ष-वेदनात् सो_अथ रस-शब्दार्थ-वेदनम् ।
भाविजिह्वार्थ-नाम्ना_एकदेशो_अनुभवति क्षणात् ॥३।६७।४७॥
tAdRkSa-vedanAt so_atha rasa-zabdArtha-vedanam |
bhAvijihvArtha-nAmnA_ekadezo_anubhavati kSaNAt ||3|67|47||
tAdRkSa-vedanAt – fr/ Thatlike-knowing —
sa: atha – it next —
rasa-zabdArtha-vedanam – knowing the meaning of Taste —
bhAvi-jihva-artha-nAmnA – by the becoming of the tongue —
ekadeza: – one place - in particular —
anubhavati kSaNAt – it becomes at once. —
jd#tAdRkSa
jd#vedana
jd#bhAvi >
vwv.520/47 Then, that (individual soul) on account of such perception (or
ego-consciousness), instantly experiences the feeling in the form of the
meaning of the word "taste" in one place, with the name of the object of
experience of the tongue to be (in future).
vlm.3.67.47. This god next found in his understanding the knowledge of the
word taste, and got the notion of its becoming the object of a particular
organ of sense, to be hereafter called "the tongue." (Rasanaa or the
instrument of the perception of rasa or flavour. Rasa abiding in water is
reckoned first of the elements on account the Spirit of God resting on it
before creation, wherefore God is himself called rasa in the Sruti—rasa vai
tat.)
sv.47 47-48 After this, one by one the jîva acquires the sense-organs — the
tongue, the eyes, the nose, the sense of touch, etc.
*tAdRkSavedanAtso'tha rasazabdArthavedanam | *
*bhAvijihvArthanAmnaikadezo'nubhavati kSaNAt ||3|67|47|| *
And so knowing That once again,
it knows the sensation of Taste
that quickly will be localized
by the becoming of the tongue.
````y3067.048
तादृक्षवेदनात्तेज: शब्दार्थोन्मुखतां गत: ।
भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥३।६७।४८॥
तादृक्ष-वेदनात् तेज: शब्दार्थ-उन्मुखताम् गत: ।
भविष्यन् नेत्र-नाम्ना_एकदेशे भवति भासनम् ॥३।६७।४८॥
tAdRkSa-vedanAt teja: zabdArtha-unmukhatAm gata: |
bhaviSyan netra-nAmnA_ekadeze bhavati bhAsanam ||3|67|48||
tAdRkSa-vedanAt – fr/ Thatlike-knowing —
teja: – the Tejas Radiance —
gata: – gone-to —
zabda-artha.unmukhatAm - sound-purpose.uttering —
bhaviSyatn netra-nAmnA – becoming the "Eyes" —
bhAsanam bhavati ekadeze - the emanation becomes onewhere/located. —
jd#tAdRkSa jd#ekadeza jd#unmukhata jd#bhAsana jd#bhaviSyat]
vwv.521/48 (Again, the individual soul), on account of such perception (or
ego-consciousness), arriving at the state intent on the meaning of the word
"light", exists shining in one place with the name eye which is about to
be.
vlm.3.67.48 The living soul then found out in his mind the meaning of the
word 'light,' which was afterwards to sparkle in the eye—the particular
organ of sight. (The Bible says, lux fiat et lux fit—Light to be the first
work of creation; though the Vedas give Priority to water as in the
passages "apa eva sasarjaadau Manu. Yasrishtik Srasturaadyaa. Sacuntala).
sv.48 47-48 After this, one by one the jîva acquires the sense-organs — the
tongue, the eyes, the nose, the sense of touch, etc.
Knowing That as the Tejas Radiance,
having come-to the utterance of sound,
it then becomes the "Eyes"—
and thus a onewhere emanation
defines a place.
````y3067.049
तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात् ।
स्थितो यस्मिन्भवतेति तावद्दृश्यादिता स्थिता ॥३।६७।४९॥
तादृक्ष-वेदनात् सो_अथ घ्राणम् तद्दृष्टि-वेदनात् ।
स्थितो यस्मिन् भवत_इति तावद् दृश्यादिता स्थिता ॥३।६७।४९॥
tAdRkSa-vedanAt so_atha ghrANam taddRSTi-vedanAt |
sthito yasmin bhavata_iti tAvad dRzyAditA sthitA ||3|67|49||
tAdRkSa-vedanAt sa: atha – f/ Thatlike-knowing it then —
ghrANam tad-dRSTi-vedanAt - the nose from That-perception —
sthito yasmin bhavate iti – where situate, thus it becomes —
tAvad – to that extent —
dRzyAdi-tA sthitA – seated as a perceptual organ. —
jd#tAdRkSa jd#ghrANa jd#dRSTi>
vwv.522/49 Then, that (individual soul), on account of such perception,
experiences the nose arising from the feeling of that notion. The state of
objecthood and the like exists to the extent (the experience) arises
remaining in the (concerned) perception.
vlm.3.67.49. Next the god came to know in his mind the property of smell,
and the organ of smelling; as also the substance of earth to which it
appertains as its inseparable property. (The Nyaya says; prithvi
gandhavti—the earth is smelling. It followed the creation of light).
sv.49 In this there is no causal connection between the mind and the
senses, but there is the coincidence of the thought and of the
manifestation of the sense-organs — just like a crow sits on a palm tree
and accidentally the fruit drops from it and it appears that the crow
dislodged it!
Through knowing That, again, the Nose
knows That as perception, where it
is situate, and thus becomes
likewise a perceiving organ.
````y3067.050
एवंप्राय: स जीवात्मा काकतालीयवच्छनै: ।
विशिष्टसंनिवेशत्वं भावितं पश्यति स्वत: ॥३।६७।५०॥
एवं-प्राय: स जीवात्मा काकतालीयवच् छनै: ।
विशिष्ट-संनिवेशत्वम् भावितम् पश्यति स्वत: ॥३।६७।५०॥
evaM-prAya: sa jIvAtmA kAkatAlIyavac chanai: |
viziSTa-saMnivezatvam bhAvitam pazyati svata: ||3|67|50||
evaM-prAya: – In this manner —
sa jIvAtmA – the Living Self —
kAkatAlIya-vat – like the Coconut Crow —
zanai: – gradually —
viziSTa-saMnivezatvam – uniting its distinctions —
bhAvitam pazyati svata: –sees its own Bhavita Imagining. —
vwv.523/50. That individual soul of such a kind, by itself experiences
slowly (but) accidentally, what it has conceived in the nature of a
distinct and deep entrance (into a particular sense-perception).
AS. viziSta-saMniveza, "Specific attachments". He finds attachments to
specific entities formed by chance (kAkatAlIyavat). kAkatAlIya is one of
the nyAyas meaning a random chance event.
vlm.50 In this manner the living soul, came to be acquainted at once with
the other sensations, and the organs to which they appertain as their
inseparable properties and objects. (The word bhavitaa means the
spontaneous growth of these faculties in the soul or mind, and kaakataaliya
signifies the simultaneous occurence of the senses, and sensible objects,
and their sensations in the mind).
In this manner, the Living Self
is like the Coconut Crow, as
it gradually sees a union
of distinctions become its own
transformative Imagining.
````y3067.051
स तस्य संनिवेशस्य त्वसतोऽपि सत: सत: ।
शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥३।६७।५१॥
स तस्य संनिवेशस्य त्व् असतो_अपि सत: सत: ।
शब्द-भाव-एकदेशत्वम् श्रवण-अर्थेन विन्दति ॥३।६७।५१॥
sa tasya saMnivezasya tv asato_api sata: sata: |
zabda-bhAva-ekadezatvam zravaNa-arthena vindati ||3|67|51||
sa tasya saMnivezasya – It, o/ that seat/foundation —
tv asato_api sata: sata: - although unSuch yet seeming Such —
zabda-bhAva-ekadezatvam – sound-sensation-localization —
zravaNa-arthena vindati - it finds/obtains w/ hearing-sense —
vwv. 524/3.67.51. That individualized consciousness obtains thru the
signification of the ear, the localisation of the sense of sound on its
deep entrance (into the notion of sound), which has been brought into
existence though unreal.
vlm.51. The unsubstantial living spirit which derives its being from the
essence of the substantial Brahma, comes next to acquire the knowledge of
sound, the object of the organ of hearing, and the property of air. (So
Nyaaya:—"aakaash sabdaadharah; and "yaa Sruti visaya gunah—Sakuntala).
AB. .. asato_api sata: sata: sattvena saMpannasya | .. ||3|67|
It then, from that basis,—although it is unSuch yet seeming Such,—
localizes particular sound by means of the hearing-sense. -51-
````y3067.052
स्पर्शभावैकदेशत्वं त्वक्शब्दार्थेन विन्दति ।
रसभावैकदेशत्वं रसनात्वेन विन्दति ॥३।६७।५२॥
स्पर्श-भाव-एकदेशत्वम् त्वक्-शब्दार्थेन विन्दति ।
रस-भाव-एकदेशत्वम् रसनात्वेन विन्दति ॥३।६७।५२॥
sparza-bhAva-ekadezatvam tvak-zabdArthena vindati |
rasa-bhAva-ekadezatvam rasanAtvena vindati ||3|67|52||
sparza-bhAva.ekadezatvam – When Touch-Experience is the basic ground —
tvak-zabdArthena vindati – it is manifest by the sense of "skin" —
rasa-bhAva.ekadeza-tvam – When Taste-Experience is the basic ground —
rasanAtvena vindati – it is manifest by Flavor-ness —
vlm.52 It then comes to understand the meaning of, the word touch (twak) as
the medium of feeling, as also to know the tongue as the only organ of
taste. (According to schoolmen, taste is the object of the palate and not
of the tongue).
vwv.525/52 It obtains the localisation of the sense of touch thru the
signification of the word skin (or the organ of touch). It obtains the
localisation of the sense of taste thru the quality of the tongue (or the
organ of taste).
When the experience of Touch
becomes the basic ground, then it
is manifest by the word "skin".
When the experience of Taste
becomes the basic ground, then it
is manifest by Flavor-ness.
```y3067.053
रूपभावैकदेशत्वं नेत्रार्थकृति पश्यति ।
गन्धभावैकदेशत्वं नासिकात्वेन पश्यति ॥३।६७।५३॥
रूप-भाव-एक-देशत्वम् नेत्रार्थ-कृति पश्यति ।
गन्ध-भाव-एक-देशत्वम् नासिकात्वेन पश्यति ॥३।६७।५३॥
rUpa-bhAva-eka-dezatvam netrArtha-kRti pazyati |
gandha-bhAva-eka-dezatvam nAsikAtvena pazyati ||3|67|53||
rUpa-bhAva.eka-deza-tvam – When Form-Experience is the basic ground —
netrArtha-kRti pazyati – the visual process sees —
gandha-bhAva.ekadeza-tvam – When Smell-Experience is the basic ground —
nAsikA-tvena pazyati – with nose-ness it sees/perceives —
vlm.53. It finds the property of colour to be the peculiar object of the
eye—the organ of sight; and that of smell to be an object peculiar to the
nose—the organ of the sense of smelling (ghranendriya).
vwv.526/53 It experiences the localisation of the sense of form in the form
of the signification of the eye. It experiences the localisation of the
sense of taste thru the quality of the nose (or the organ of smell).
When the experience of Form
becomes the basic ground, then it
perceives the visual objects.
When the experience of Smell
becomes the basic ground, then it
knows odoriferous objects.
````y3067.054
एवं भावमयै: सत्ताप्रकटिकरणक्षमम् ।
भविष्यदिन्द्रियाख्यां स रन्ध्रं पश्यति देहके ॥३।६७।५४॥
एवम् भाव-मयै: सत्ता-प्रकटिकरणक्षमम् ।
भविष्यद् इन्द्रिय-आख्याम् स रन्ध्रम् पश्यति देहके ॥३।६७।५४॥
evam bhAva-mayai: sattA-prakaTikaraNakSamam |
bhaviSyad indriya-AkhyAm sa randhram pazyati dehake ||3|67|54||
evam bhAva-mayai: – Thus by being-constructs —
sattA-prakaTi-karaNa-kSama-m - Suchness-manifest-cause-enduring -
bhaviSyad indriya-AkhyAm – will arise what are called indriya.Organs —
sa randhra-m pazyati dehake – That Randhra Opening sees/knows in its
embodiment —
vlm.54. The living soul is thus the common receptacle of the sensations,
and source of the senses, which it developes afterwards in the organs of
sense in the body. It perceives the sensation of sensible objects thru the
perceptive holes, that convey their perceptions into the sensorium of the
mind. (The common sensory is variously placed in Western philosophy, such
as the heart, brain, pineal gland, the ventrialis &c).
vwv.527/54 Thus, that individualised consciousness), thru ideas (consisting
of sense-perceptions) experiences in the body (created by it) an opening
called the sense-organ about to be, which is capable of manifesting the
entity.
And so, by being-constructs, it
manifests in Suchness, endures,
and out-of it arise what are
called indriya.Organs, and thru
these, knows its own embodiment.
VA - so by experiences cause of manifestation of existing (objects),
(limited consciousness, jiva) sees what will be called sense organs,
and corresponding organs in the body.
AS. Thus, he perceives what would be holes corresponding to sense organs
(indriya-Akhyam randhram) in the body, which can express his existence
(sattAprakaTIkaraNakSamam) mixed with experiences (bhAvamayaiH). Actually,
the text has a singular hole, but I think it is to be applied to all the
organs, one at a time.
````y3067.055
इत्येवमादिजीवस्य राघवाद्यतनस्य च ।
उदेति प्रतिभासात्मा देह एवातिवाहिक: ॥३।६७।५५॥
इत्य् एवम् आदि-जीवस्य राघव_अद्यतनस्य च ।
उदेति प्रतिभास-आत्मा देह एव_आतिवाहिक: ॥३।६७।५५॥
ity evam Adi-jIvasya rAghava_adyatanasya ca |
udeti pratibhAsa-AtmA deha eva_AtivAhika: ||3|67|55||
ity evam Adi-jIvasya – Just as of the Primal jiiva —
rAghava – o Raghava –
adyatanasya ca - so of the present one —
udeti pratibhAsa-AtmA – there arises the Projective Self —
deha: eva AtivAhika: - even as the subtle AtivAhika Body.
AB. jIvasya samaSTi-rUpasya_adyatanasya vyaSTi-rUpasya ca ||3|67|
vlm.55 Such, O Raama! as it was with the first animated being, is still so
with all living animals; and all these sensations are represented in the
Soul of the world—anima mundi, in its spiritual form—aativaahika, known as
the suukShma or linga-deha—the subtle body. (The spiritual body has 17
organs of sense viz, 5 Internal, 5 External, the mind and Intellect and
others: (called the saptadasa lingaatmaka linga saríra).
vwv.528.55. Rama! To the individual soul of such nature and to that of
today (with the sense-organs fully manifested), there arises the subtle
body which is only of the nature of an illusion.
Just as it was for the Primal jiiva, Raghava, so it is
for the present one—and so the pratibhaasa Projective
Self arises in subtlety:—the _aativaahika Body.
````y3067.056
अनाख्यायं परा सत्तास्यातिवाहिकतामिव ।
सा गच्छत्यप्यगच्छती तादृक्सत्यात्मभावनात् ॥३।६७।५६॥
अनाख्या_अयम् परा सत्ता_अस्य_आतिवाहिकताम् इव ।
सा गच्छत्य् अप्य् अगच्छती तादृक्-सत्यात्म-भावनात् ॥३।६७।५६॥
anAkhyA_ayam parA sattA_asya_AtivAhikatAm iva |
sA gacchaty apy agacchatI tAdRk-satyAtma-bhAvanAt ||3|67|56||
anAkhyA iyam parA – This indefinable Supreme —
sattA – Suchness —
asya AtivAhikatAm iva – is like its _aativaahika Body —
sA gacchatI api agacchatI – it goes yet does not go —
tAdRk-satya-Atma-bhAvanAt – according to its That-like or Such-like nature.
vlm.3.67.56. The nature of this abstruse essence, is as undefinable as that
of the spirit; it appears to be in motion, when it is really at rest, as in
our idea of the soul. (Spiritual bodies are said to move and fly about,
because the spirit is the motive, and life the animating principle as the
soul is that of consciousness).
The indefinable Supreme
Satta Suchness is just like its
Subtle Body:—it goes, or else
it does not go, according to
its That-like or Such-like nature.
````y3067.057
मातृमेयपृअमाणादि यदा ब्रह्मैव वेदनात् ।
तदातिवाहिकोक्तीनां क: प्रसङ्गस्तदेव तत् ॥३।६७।५७॥
मातृ-मेय-पृअमाण-आदि यदा ब्रह्मैव वेदनात् ।
तदा_आतिवाहिक-उक्तीनाम् क: प्रसङ्गस् तद् एव तत् ॥३।६७।५७॥
mAtR-meya-pRamANa-Adi yadA brahmaiva vedanAt |
tadA_AtivAhika-uktInAm ka: prasaGgas tad eva tat ||3|67|57||
yadA mAtR-meya-pRamANa-Adi – When the measurer, measurable, measurement &c
—
brahmaiva vedanAt – are only the brahman as it is known —
tadA AtivAhika-uktInAm – then of the subtle-body expressions —
ka: prasaGga: – what is the connection? —
tad eva tat – That is only That! —
vlm.3.67.57. As measure and dimensions are foreign, to our notion of
Brahma—-the all onscious soul, so are they quite apart from that of the
spirit also, which is no more than the motive power of the soul.
(Magnitude, figure, motion, rest, number, place, distance, position, &c.
are all objects of the senses).
When the Measurer, the Measurable, Measurement, and-so-forth,
are only the brahman as it is understood, then what's the use
of all these Subtle-body expressions? when That is only That! -57-
````y3067.058
अन्यत्ववेदनादन्य: परस्मादातिवाहिक: ।
ब्रह्मत्ववेदनाद्ब्रह्म सा संवित्तिर्हि नान्यजा ॥३।६७।५८॥
अन्यत्व-वेदनाद् अन्य: परस्माद् आतिवाहिक: ।
ब्रह्मत्व-वेदनाद् ब्रह्म सा संवित्तिर् हि न_अन्यजा ॥३।६७।५८॥
anyatva-vedanAd anya: parasmAd AtivAhika: |
brahmatva-vedanAd brahma sA saMvittir hi na_anyajA ||3|67|58||
anyatva-vedanAd – f/ otherness-knowing — Because of its knowing otherness,
—
AtivAhika: – the _aativaahika Body is —
anya: parasmAd - other than something-else; —
brahmatva-vedanAd – because of its knowing Immensity —
brahma – the brahman.Immensity is —
sA saMvitti: hi na anyajA - that Samvitti Cognition which is not
other-arisen.
vwv. 687/3.67.58. The subtle (or mental) body becomes different from the
Supreme Spirit by perceiving (or experiencing) difference. It becomes the
Supreme Spirit (or brahman) by perceiving its brahman-nature. That
knowledge is indeed not born of another.
AB. .. sA brahmatva-vedanA-AkhyA saMvittir anyajA na bhrAntijA ??? ity
artha: ||3|67|
vlm.3.67.58. As the notion of the spiritual, is distinct from that of all
others which are material and corporeal; so the notion of Brahma is quite
apart from every thing, except that of his self-consciousness. (God says in
the Scripture, "I am that I am," which proves his consciousness of himself
to constitute his essence).
From its knowing otherness,
the _aativaahika Body is
other than something-else;
from its knowing brahman-ness,
the brahman is
that Samvitti Cognition
which is not other-arisen.
````y3067.059
असंभवादसंवित्तेर्ब्रह्मात्मैकतयाथवा ।
को मोक्ष: को विचारश्चेत्यलं भेदविकल्पनै: ॥३।६७।५९॥
असंभवाद् असंवित्तेर् ब्रह्मात्म-एकतया_अथवा ।
को मोक्ष: को विचारश् चेत्य् अलम् भेद-विकल्पनै: ॥३।६७।५९॥
rAma uvAca |
asaMbhavAd asaMvitter brahmaatma-ekatayA_athavA |
ko mokSa: ko vicAraz cety alam bheda-vikalpanai: ||3|67|59||
zrI-rAma uvAca - raama–
asaMbhavAd – ..from the unBecoming —
asaMvitter – of unAwareness —
brahma-AtmA-ekatayA – by-means-of the oneness of oneself and the
brahman.Immensity —
athavA – otherwise —
ka: mokSa-: – what is Moksha Freedom? —
ka: vicAra: ca iti – and what also is Enquiry? –
alam bheda-vikalpanai: – Enough of these clever/conceptual distinctions!
jd#vikalpa
jd#vaikArika
vlm.59. Raama said:—If consciousness is self-same with Brahma, and our
consciousness of ourselves as Brahma, make us identic with Brahma Himself;
then what is the use of devising a duality of the soul, (as the divine and
human souls), or of talking of the liberation and final absorption of the
one in the other ? (If what the Srúti says, Brahmasmi—I am Brahma; as the
scripture declares—"In Him we live and move," then what means our
redemption or return to Him?).
Or else from the unBecoming of nonCognition,
because-of the oneness of oneself and the brahman.
But what is Freedom?
and also what's Enquiry?
Enough of all these clever distinctions!
````y3067.060
सिद्धान्तकाल एवैष प्रश्नस्ते राम राजते ।
अकालपुष्पमाला हि शोभनाऽपि न शोभते ॥३।६७।६०॥
सिद्धान्त-काल एव_एष प्रश्नस् ते राम राजते ।
अकाल-पुष्प-माला हि शोभना ऽअपि न शोभते ॥३।६७।६०॥
vasiSTha uvAca |
siddhAnta-kAla eva_eSa praznas te rAma rAjate |
akAla-puSpa-mAlA hi zobhanA 'api na zobhate ||3|67|60||
siddhAnta-kAla: eva – Only at the time of Adeptship –
eSa praznas te rAma rAjate – this question of yours, Rama, is pertinent —
akAla-puSpa.mAlA hi – untimely-flower.garland indeed — for a garland of
withered flowers —
zobhanA api na zobhate – though excellent is not suitable. —
vlm.60. Vasishtha replied:—Raama, your question is irrelevant at his time,
when I was going to prove another thing. Nothing can be appropriate out of
its proper time and place, as the untimely offering of flowers to gods is
not acceptable to them. (A question beside the mark is apropos de bottes,
and brought in by the head and shoulders).
*vasiSTha uvAca | *
*siddhAntakAla evaiSa praznaste rAma rAjate | *
*akAlapuSpamAlA hi zobhanA'pi na zobhate ||3|67|60|| *
At the time of your Adeptship
your question, Rama, may arise,
in due season. Unopened flowers
make an unbeautiful garland.
````y3067.061
सार्थैवानर्थिकाकालमाला विलसिता यथा ।
तथैवाऽकालमिज्जन्तौ सर्वं काले हि शोभते ॥३।६७।६१॥
सार्था_एव_अनर्थिका-काल-माला विलसिता यथा ।
तथा_एव अ.काल-मिज्=जन्तौ सर्वम् काले हि शोभते ॥३।६७।६१॥
sArthA_eva_anarthikA-kAla-mAlA vilasitA yathA |
tathA_eva a.kAla-mij=jantau sarvam kAle hi zobhate ||3|67|61||
yathA vilasitA – As a joyful flash —
sArthA eva – full indeed of meaning —
anarthikA-kAla-mAlA – meaningless/useless-Time-garland/chain – a
meaningless chain of Time —
tathA eva – just thus —
a.kAla-mij=jantau – in an un.Time-measured/Post —
timelessness in a person —
sarvam – everything —
kAle hi – just in time —
zobhate – shines/emanates. —
vlm.3.67.61. A word full of meaning, becomes meaningless out of its proper
place; like the offering of flowers to gods and guests, out of their proper
season. (So all intempestivous acts, go mal a propos, unless they are done
in proper time).
sv.3,67.61 VASISTHA replied: Rama, that thought should arise in its own
time, not now! Flowers bloom and fruits ripen in their due time.
A joyful flash—though full indeed
of meaning—is a meaningless
chain of Time;—but then, when someone
transcends the measure of time, then
everything emanates in time.
````y3067.062
प्रतिबन्धाभ्यनुज्ञानां कालो दातेति दृश्यते ।
ननु सर्वपदार्थनां कालेन फलयोगत: ॥३।६७।६२॥
प्रतिबन्ध-अभ्यनुज्ञानाम् कालो दाता_इति दृश्यते ।
ननु सर्व-पदार्थनाम् कालेन फल-योगत: ॥३।६७।६२॥
pratibandha-abhyanujJAnAm kAlo dAtA_iti dRzyate |
nanu sarva-padArthanAm kAlena phala-yogata: ||3|67|62||
pratibandha-abhyanujJAnAm – "Of connections and conclusions —
kAla: dAtA iti dRzyate - Time is the giver," so it is known —
nanu sarva-padArthanAm – and so for all things —
kAlena – in time —
phala-yogata: - there is fruitfulness. —
AB. .. hemantAdi-kAla: zAlyAGkurodaya-pratibandhasya
yavAdy-aGkurodayAbhyanujJAnasya AnukUlyasya ca dAtêty anvaya-vyatirekAbhyAm
dRzyate loke | natv ity avazyam i.a.||
jd#pratibandha jd#abhyanujJAna]
vlm.3.67.62. There is a time for the introducing of a subject, and another
to hold silence over it; so every thing becomes fruitful in its proper
season. (Tempus coronat opus).
"Of connections and conclusions,
Time is the giver," so it is
well known; and so it is for all
things, with time there is fruitfulness.
````y3067.063
एवमेव स जीवात्मा स्वप्नात्मा समुपस्थित: ।
पितामहत्वमुच्छूनं पश्यन्नात्मनि कालत: ॥३।६७।६३॥
एवम् एव स जीवात्मा स्वप्नात्मा समुपस्थित: ।
पितामहत्वम् उच्छूनम् पश्यन्-न् आत्मनि कालत: ॥३।६७।६३॥
evam eva sa jIvAtmA svapnAtmA samupasthita: |
pitAmahatvam ucchUnam pazyan-n Atmani kAlata: ||3|67|63||
evam eva sa jIvAtmA – Just so the jiiva-self —
svapnAtmA samupasthita: – arisen as the Dream-self —
pitAmahatvam – Grandfatherhood —
ucchUnam pazyan-n Atmani – seeing/knowing its expansion in the self —
kAlata: – after a time —
vlm.3.67.63. But to resume our subject; the living soul afterwards appeared
from Him, as the human soul appears in dreaming; and thought in himself
that he was the great father of created beings in time to come. (i. e. he
would become the Maker of the world).
Just so the jiiva-self becomes
arisen as the Dream-self of
Grandfatherhood, the Ancestor
knowing his own expansion in
the self. And so, after a time,
````y3067.064
ओमुच्चारणसंवित्तिवेदनाच्च प्रपश्यति ।
यत्करोति मनोराज्यं भवत्याशु स तन्मय: ॥३।६७।६४॥
ओम्-उच्चारण-संवित्ति-वेदनाच् च प्रपश्यति ।
यत् करोति मनो-राज्यम् भवत्य् आशु स तन्-मय: ॥३।६७।६४॥
om-uccAraNa-saMvitti-vedanAc ca prapazyati |
yat karoti mano-rAjyam bhavaty Azu sa tan-maya: ||3|67|64||
aum-uccAraNa.saMvitti=vedanAt ca – And from aum uttering.awareness=knowing
—
prapazyati – he perceives. —
yat karoti manorAjyam – What creates phantasies —
bhavati Azu sa tan-maya: – soon becomes a That-construct. —
vlm.3.67.64 He uttered the syllable Om (on or ens), and was conscious of
the verification of its meaning in his mind, which soon displayed all forms
of beings to his mental vision. (i. e. The All One became many, which
displayed themselves in the mind of the living God as visions in a dream).
out-of his Om uttering.awareness=knowing, he perceives.
And what creates our phantasies soon becomes a construct of That.
````y3067.065
इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि ।
पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥३।६७।६५॥
इदम् एवम् असत् सर्वम् इव व्योम्नि तत-आत्मनि ।
पर्वत-उच्च-आकृतिर् व्योम जगद् व्योम्नि विजृम्भते ॥३।६७।६५॥
idam evam asat sarvam iva vyomni tata-Atmani |
parvata-ucca-AkRtir vyoma jagad vyomni vijRmbhate ||3|67|65||
idam evam asat –This thus is unSuch —
sarvam iva – as.if everything —
vyomni – in the sky —
tata-Atmani – in the outspread self —
parvata-ucca-AkRti: – the form of a mountain height —
vyoma – Vyoma Space —
jagad vyomni – the world in Space —
vijRmbhate – expands. —
vlm.3.67.65. All these were unrealities, that were displayed in the empty
sphere of the divine mind; and the shadowy world seemed as a huge mountain,
floating before him in the air.
And so This is unSuch, as.if
it were everything in the sky:—
in its outspread self, the form of
a mountain height as Vyoma Space,
as the world in the Space, — e-x-p-a-n-d-s-..
````y3067.066
नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति ।
जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥३।६७।६६॥
न_इह प्रजायते किंचिन् नेह किंचिद् विनश्यति ।
जगद्-गन्धर्व-नगर-रूपेण ब्रह्म जृम्भते ॥३।६७।६६॥
na_iha prajAyate kiMcin neha kiMcid vinazyati |
jagad-gandharva-nagara-rUpeNa brahma jRmbhate ||3|67|66||
na iha prajAyate kiMcin – Nothing whatever is born here —
na iha kiMcid vinazyati – nothing is destroyed here whatever —
jagad gandharva-nagara-rUpeNa – as the world in the form of Gandharva City
—
brahma jRmbhate – the brahman.Immensity expands/blossoms. —
vlm.3.67.66. It was neither born of itself, nor was made by Brahma; nor is
it destroyed at any time by any other power. It was Brahma himself,
appearing as the phantom of an aerial city.
vwv.1274 Nothing whatever is born here and nothing whatever perishes here.
brahman expands in the form of the world that is (like) an imaginary city
if the sky (seen by illusion).
Nothing whatever is born here;
nothing comes to destruction here
whatever. For the world is just
Gandharva Town, a figment in
the expanding Immensity.
````y3067.067
यथैव पद्मजादीनां जीवानां सदसन्मयी ।
सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥३।६७।६७॥
यथैव पद्मज आदीनाम् जीवानाम् सद्-असन्-मयी ।
सत्ता तथैव सर्वेषाम् आसरी-सृपम् आसुरम् ॥३।६७।६७॥
yathaiva padmaja AdInAm jIvAnAm sad-asan-mayI |
sattA tathaiva sarveSAm AsarI-sRpam Asuram ||3|67|67||
yathA eva padmaja-AdInAm jIvAnAm – just as of the LotusBorn brahmaa and
other jiivas —
sad-asan-mayI sattA – the Such-unSuch.construct Suchness —
tatha eva sarveSAm – just thus of all things —
AsarI-sRpam Asuram - AsarI-moon ghastly ??? das....@gmail.com
AB. … adha: AsarIsRpam Urdhvam Asuram surAn abhivyApya- i.a. ||3|67|
vlm.3.70.67. As the living Brahmaa and other spiritual beings, are unreal
in their nature; so also are the essences of other beings, from the big
giant to the little emmet, but mere unrealities in their substance.
As for the LotusBorn Brahma
and all the other jiivas, this
Suchness is both so, and yet not-so,—
just thus it is for all things: they
are like devilish phantasies. 67
````y3067.068
संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन् ।
आब्रह्मकीटसंवित्ते: सम्यक्संवेदनात्क्षय: ॥३।६७।६८॥
संवित् संभ्रम एवायम् एवम् अभ्युत्थितो_अप्य् असन् ।
आ-ब्रह्म.कीट=संवित्ते: सम्यक्-संवेदनात् क्षय: ॥३।६७।६८॥
saMvit saMbhrama evAyam evam abhyutthito_apy asan |
A-brahma.kITa=saMvitte: samyak-saMvedanAt kSaya: ||3|67|68||
saMvit saMbhrama-: eva ayam – This Samvit Cognition is only —
evam abhyutthita-: api asan – thus arisen as Asat —
A.brahma-kITa.saMvitte: – from the cognizing from BrahmA to a louse —
samyak-saMvedanAt – from holistic understanding —
kSaya: – diminished —
vwv.609/67.69a,68b.As Brahmâ (the Creator-god) arises, sp does a worm
arise. Due to right knowledge, there occurs the end of the perception of
(all creatures) from Brahmâ (the Creator-god) to a worm.
vlm.68. It is our erroneous understanding, that represents these
unrealities as real ones unto us; but the clear understanding will find all
things, from the great Brahmaa down to the minutest insect, to vanish
entirely from its sight. (Errors of the mind breed errors in the brain; and
these lead to errors of vision again).
vwv.1457/68b. There is the destruction of the perceptions from Brahma to a
worm, on account of right knowledge.
This Samvit Awareness is thus
arisen as Asat unSuch,
from the cognizing of Brahma
down to a louse, when a correct
understanding has been destroyed. 68
````y3067.069
यथा संपद्यते ब्रह्मा कीट: संपद्यते तथा ।
कीटस्तु रुढभूतौघवलनात्तुच्छकर्मक: ॥३।६७।६९॥
यथा संपद्यते ब्रह्मा कीट: संपद्यते तथा ।
कीटस् तु रुढ-भूत-ओघ-वलनात् तुच्छ-कर्मक: ॥३।६७।६९॥
yathA saMpadyate brahmaa kITa: saMpadyate tathA |
kITas tu ruDha-bhUta-ogha-valanAt tuccha-karmaka: ||3|67|69||
yathA saMpadyate brahmaa – As it befalls BrahmA —
kITa: saMpadyate tathA – so it befalls a louse —
kITas tu – but the louse is —
ruDha-bhUta-ogha-valanAt – arisen from the cyclic sea of beings —
tuccha-karmaka: – an unreal karmic embodiment —
vwv.609/67.69a,68b.As Brahmâ (the Creator-god) arises, sp does a worm
arise. Due to right knowledge, there occurs the end of the perception of
(all creatures) from Brahmâ (the Creator-god) to a worm.
vlm.69. The same cause that produces Brahmaa, produces the insects also;
and it is the greater depravity of the mind, that causes its
transmigration, into the contemptible forms of worms.
As it befalls BrahmA, so it
befalls a louse; but the louse comes
from the cyclic sea of beings,
unreal karmic embodiment.
````y3067.070
यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम् ।
तदेव पौरुषं तस्मिन्सरं कर्म तदेव च ॥३।६७।७०॥
यद् एव जीवनम् जीवे चेत्य-उन्मुख-चिदात्मकम् ।
तद् एव पौरुषम् तस्मिन् सरम् कर्म तद् एव च ॥३।६७।७०॥
yad eva jIvanam jIve cetya-unmukha-cidAtmakam |
tad eva pauruSam tasmin saram karma tad eva ca ||3|67|70||
yad eva jIvanam – Whatever is Living —
jIve – in the Living.jiiva —
cetya-unmukha-cidAtmakam -
the conceptually-aroused-chitNature
tad eva – thatever —
pauruSam tasmin – Paurusha in that —
saram karma – is the essential karma, —
tad eva ca – and only That.
vlm.3.67.70. The living being that is possest of a rational soul, and is
devoted to the cultivation of the mind, attains to the state of man; and
then acts righteously for attaining a better state in after life. (These
are the states of gods and angels in heaven).
Whatever lives in the Living.jiiva, as conceptually
aroused chit-Consciousness.Nature,—thatever is the Paurusha
Personhood in That, is the essential karma, and only That.
````y3067.071
ब्रह्मण: सुकृतात्पापात्कीटकस्य समुत्थिते: ।
चित्तन्मात्रात्मिका भ्रान्ति: प्रेक्षामात्रं भवेत्क्षय: ॥३।६७।७१॥
ब्रह्मण: सुकृतात् पापात् कीटकस्य समुत्थिते: ।
चित्-तन्मात्र-आत्मिका भ्रान्ति: प्रेक्षा-मात्रम् भवेत् क्षय: ॥३।६७।७१॥
brahmaNa: sukRtAt pApAt kITakasya samutthite: |
cit-tanmAtra-AtmikA bhrAnti: prekSA-mAtram bhavet kSaya: ||3|67|71||
brahmaNa: – In the brahman —
sukRtAt pApAt – from good works or ill —
kITakasya – of a worm —
samutthite: - of the production/arising —
cit-tanmAtra-AtmikA bhrAnti: – chit-elemental-nature delusion —
prekSA-mAtram – a spectacle only —
bhavet kSaya: - becomes destroyed.
vlm.3.67.71. It is wrong to suppose one's elevation, to be owing to the
merit of his acts, and his degradation to the condition of worms, to result
from his former acts of demerit; because there is the same particle of
intellect in both of them, and this being known, will destroy the mistaken
difference between the great and small.
Of the production of a worm
in the brahman.Immensity,
whether from good works or from ill,
it is chit—elemental, of
the nature of delusion—is
a spectacle only, that comes
and then goes to its destruction.
````y3067.072
मातृमानप्रमेयाणि न चिन्मात्रेतरद्यत: ।
ततो द्वैतैक्यवादार्थ: शशशृङ्गाब्जिनीसम: ॥३।६७।७२॥
मातृ-मान-प्रमेयाणि न चिन्मात्र-इतरद् यत: ।
ततो द्वैत-ऐक्य-वाद-अर्थ: शश-शृङ्ग-अब्जिनी-सम: ॥३।६७।७२॥
mAtR-mAna-prameyANi na cinmAtra-itarad yata: |
tato dvaita-aikya-vAda-artha: zaza-zRGga-abjinI-sama: ||3|67|72||
yatas – Since —
mAtR-mAna-prameyANi – the Measurer, the Measure, and the Measurable, —
na cinmAtra-itarad – is not other than pure chit.Consciousness; —
tatas – thus —
dvaita-aikya-vAda-artha: – dual-single.theory=meaning — the meaning of the
theories of unity and duality —
zaza-zRGga-abjinI-sama: – hare-horn.lotus=equal – is the same for lotuses
and rabbits' horns. —
vlm.3.67.72. The notions of the measurer, measure and measurable, are not
separate from the intellect (or mind); therefore the controversy of unity
and duality, is as futile as the horns of a hare or a lake of lotuses in
the air. (This means the ideas of the producer, production and product, are
always one in the Absolute subjective. Schelling).
Since the Measurer, the Measure, and the Measurable are not
other than pure chit, the meaning of theories of Unity
and Duality is the same for lotuses and rabbits' horns!
````y3067.073
भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते ।
आत्मैव कोशकारणे लालादार्ढ्यात्मकं यथा ॥३।६७।७३॥
भाव-दार्ढ्य-आत्मकम् मिथ्या ब्रह्म-आनन्दो विभाव्यते ।
आत्मा_एव कोश-कारणे लाला-दार्ढ्य-आत्मकम् यथा ॥३।६७।७३॥
bhAva-dArDhya-Atmakam mithyA brahma-Anando vibhAvyate |
AtmA_eva koza-kAraNe lAlA-dArDhya-Atmakam yathA ||3|67|73||
brahma-Anando vibhAvyate - The brahman-joy emanates —
bhAva-dArDhya-Atmakam mithyA – the becoming-firm-selfling falsely —
AtmA eva koza-kAraNe – a self thus in a causal web —
lAlA-dArDhya-Atmakam yathA - as a stuck-solid selfling.
AB. … yathA koza-kAra-kITena sva-lAlA-dArDhya-Atmakam kandhanam anubhUyate
tadvad i.a. ||3|67|
jd#dArDhya jd#lAlA ]
vwv.1126/73. The Joy of brahman (or Absolute Reality) is perceived falsely
to consist of the firmness of thoughts (or objects), as only its own self
(is perceived) by the silk-worm to consistof the firmness of saliva.
vlm.3.67.73. It is our misconception of the blissful Brahma, that produces
the wrong notion of solid substances in us; and this imagination of our own
making, binds us as fast as the silk-worms are fast bound in the cocoons;
formed by their own serum; (or ichor or serosity).
The Joy of brahman emanates
a selfling that becomes solid,
the Self caught in a causal web
as a selfling, stuck-solid there.
````y3067.074
मनसा ब्रह्मणा यद्यद्यथा दृष्टं विभावितम् ।
तत्तथा दृश्यते तज्ज्ञै: स्वभावस्यैष निश्चय: ॥३।६७।७४॥
मनसा ब्रह्मणा यद्यद् यथा दृष्टम् विभावितम् ।
तत् तथा दृश्यते तज्-ज्ञै: स्वभावस्य- एष निश्चय: ॥३।६७।७४॥
manasA brahmaNA yadyad yathA dRSTam vibhAvitam |
tat tathA dRzyate taj-jJai: svabhAvasya- eSa nizcaya: ||3|67|74||
manasA – By manas.Mind —
brahmaNA – by the brahman.Immensity —
yadyad – whatever —
yathA dRSTam – as seen/known —
vibhAvitam – appearing —
tat tathA dRzyate – That thus is seen/known —
taj-jJai: – by the That-Wise —
svabhAvasya eSa nizcaya: – of its self-nature, this is certain.. —
jd#vibhAvita
vlm.3.67.74. It is the case of the knower, to perceive everything in his
mind, as it is revealed in it by Brahma; and also to meet with every thing
as it is allottedd by God to his share. (God is the revealer and giver of
all things. Or—Man meets his fate, as it is meted to him by his Maker).
By manas.Mind—by the brahman
Immensity—, whatever is
seen as appearing, thus is seen
to be That by the That-wise, of
its self-nature: this is certain.
````y3067.075
यथा यदुदितं वस्तु तत्तत्तन्न विना भवेत् ।
निमेषमपि कल्पं वा स्वभावस्यैष निश्चय: ॥३।६७।७५॥
यथा यद् उदितम् वस्तु तत्-तत् तन् न विना भवेत् ।
निमेषम् अपि कल्पम् वा स्वभावस्य- एष निश्चय: ॥३।६७।७५॥
yathA yad uditam vastu tat-tat tan na vinA bhavet |
nimeSam api kalpam vA svabhAvasya- eSa nizcaya: ||3|67|75||
yathA yad uditam – As for what is arisen as —
vastu – substance —
tat-tat – thatever — whatever —
tan na vinA bhavet – does not become without that —
nimeSam api kalpam vA – for just a moment or for a Kalpa —
svabhAvasya eSa nizcaya: – it is certainly from its self-nature. —
vlm.75. It is the immutable law of nature, that nothing can be otherwise
than what it is ordained to be; and there is nothing in nature, which can
change its nature for a minute in a whole kalpa-age. (Nature derives her
power from the will of her Maker, and her course is, according to the
immutable order, fixed by the ordainer of all).
As for what is arisen as
substance, whatever, it does not
become except-for That—whether
for a moment or a Kalpa—
according-with its self-nature.
````y3067.076
अलीकमिदमुत्पन्नं अलीकं च विवर्धते ।
अलीकमेव स्वदते तथालीकं विलीयते ॥३।६७।७६॥
अलीकम् इदम् उत्पन्नम् अलीकम् च विवर्धते ।
अलीकम् एव स्वदते तथा_अलीकम् विलीयते ॥३।६७।७६॥
alIkam idam utpannam alIkam ca vivardhate |
alIkam eva svadate tathA_alIkam vilIyate ||3|67|76||
alIkam idam utpannam – Falsely this is arisen —
alIkam ca vivardhate - and falsely it grows —
alIkam eva svadate – falsely too it is enjoyed —
tathA alIkam vilIyate - thus falsely it disappears. —
jd#alIka jd#vivRdh jd#vilI]
vwv.1406.y3.67.76. This (world) has arisen falsely; it grows falsely; it
pleases falsely; and it perishes falsely.
vlm.3.67.76. And yet this creation is a false phantom, and so is the growth
and dissolution of all created beings, as also our enjoyment of them. (All
visible Nature is the working of the invisible Spirit).
Falsely this is arisen, and
falsely it grows; and falsely too
it is experienced; and thus
falsely at last it disappears.
````y3067.077
शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं
दुःखबोधवशादशुद्धमिवानेकमिवाअसर्वगमिवावबुध्यते ॥३।६७।७७॥
शुद्धम् सर्व-गतम् ब्रह्म_अनन्तम् अद्वितीयम् दुःख-बोध-वशाद् अशुद्धम् इव_
अनेकम् इव_असर्वगम् इव_अवबुध्यते ॥३।६७।७७॥
zuddham sarva-gatam brahma_anantam advitIyam duHkha-bodha-vazAd azuddham
iva_anekam iva_asarvagam iva_avabudhyate ||3|67|77||
zuddham - The pure —
sarva-gatam brahma – everywhere-gone brahman —
anantam advitIyam – boundless, nondual —
duHkha-bodha-vazAt – because-of sorrow-Realization —
azuddham iva – as.if impure —
anekam iva – as.if unOne —
asarvagam iva – as.if un.everywhere-going —
avabudhyate – becomes aware —
AB. .. dur-avabodho bhrAntis tad-vazAt ||3|67|
vlm.77. Brahma is pure, all pervading, infinite and absolute. It is for our
misery only, that we take him for the impure matter and unreal substance;
and as the definite and limited pluralities.
The pure, everywhere-gone brahman,
boundless, without duality,
because-of knowing sorrow, is
as.if impure, as.if unOne,
as.if not everywhere-going,
and so becomes aware of things.
````y3067.078
जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेद: कल्प्यत एवमवास्तवस्तस्माद्यो
योऽयमाभाति भेद: स केवलमतत्त्वविद्भि: परिकल्पितो रज्ज्वां सर्प इव एवं
भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥३।६७।७८॥
जलम् अन्यत् तरङ्गो_अन्य इति बाल-कुकल्पनया भेद: कल्प्यत एवम् अ-वास्तवस्
तस्माद् यो योऽयम्
jalam anyat taraGgo_anya iti bAla-kukalpanayA bheda: kalpyata evam
a-vAstavas tasmAd yo yo'yam AbhAti bheda: sa kevalam a-tattva-vidbhi:
parikalpito rajjvAm sarpa iva evam bheda-abheda-zaktyor ari-mitrayor eva
brahmaNy eva saMbhavet ||3|67|78||
jalam anyat taraGgo_anya iti – "Water's one thing, the wave another" —
bAla-kukalpanayA – in the imagination of a boy —
bheda: kalpyate – such a distinction is imagined —
evam a-vAstavas – and so insubstantial —
tasmAd yo yo_ayam AbhAti bheda: – thus whatever distinction appears —
sa kevalam a.tattva-vidbhi: parikalpita : - it is solely fancied by
non.Thatness-knowers, —
rajjvAm sarpa iva – like the rope and the snake —
evam bheda-abheda-zaktyor – so of the powers of distinction and
nondistinction —
ari-mitrayor eva - though friend and foe ???
brahmaNi eva saMbhavet – are yet arisen together in the brahman. —
vlm.3.67.78. It is the vitiated imagination of boys, that fancies the water
and its waves as different things; and makes a false distinction between
them which are really the same things. (Hence whatever differences there
appear in objects, they are all as the fallacy of a snake in the rope with
the unknowing. There is no difference of antagonistic powers felt in the
spirit of Brahma, who is equal in all, and to whom all things are equal;
though there seems a constant opposition in the natures of things.)
*jalamanyattaraGgo'nya iti bAlakukalpanayA bheda: kalpyata
evamavAstavastasmAdyo yo'yamAbhAti bheda: sa kevalamatattvavidbhi:
parikalpito rajjvAM sarpa iva evaM bhedAbhedazaktyorarimitrayoreva
brahmaNyeva saMbhavet ||3|67|78|| *
"Water's one thing, the wave another": in the imagination of a boy such a
distinction is imagined—and so is insubstantial—and likewise whatever
distinction appears, it is entirely the fancy of non.Thatness-knowers, like
the rope and the snake;—and as for the powers of distinction and
nondistinction—though like friend and foe—they are yet arisen together in
the brahman.Immensity.
````y3067.079
तेनात्मनाऽद्वितीयेनैव द्वित्वमिवाततं यथा सलिलेन तरंगकल्पनया सुवर्णेन
कटककल्पनयैवमिति अतस्तेन स्वयमेवात्मनात्मन्यिव चेत्यते ॥३।६७।७९॥
तेन_आत्मना ऽद्वितीयेन_एव द्वित्वम् इव_आततम् यथा सलिलेन तरंग-कल्पनया सुवर्णेन
कटक-कल्पनया_एवम् इति अतस् तेन स्वयम् एव_आत्मना_आत्मन्य् इव चेत्यते ॥३।६७।७९॥
tena_AtmanA 'dvitIyena_eva dvitvam iva_Atatam yathA salilena
taraMga-kalpanayA suvarNena kaTaka-kalpanayA_evam iti atas tena svayam
eva_AtmanA_Atmany iva cetyate ||3|67|79||
tena AtmanA advitIyena – By that nondual Self —
eva dvitvam iva – though as.if dual —
Atatam – is this outspread —
yathA salilena – as w/ the waters —
taraMga-kalpanayA – w/ a wave-imagining —
suvarNena – w/ gold —
kaTaka-kalpanayA – w/ bracelet-imagining —
evam iti – is just so —
atas tena – thus by That —
eva svayam - though oneself —
AtmanA Atmani – by the Self in the Self, —
iva cetyate – as.if, it is conceived.
vwv. 1068/3.67.79. The Self is spontaneously perceived, as if it were
another, only by itself.
vlm.3.67.79. It is His undivided self which expanded itself in visible
nature, and which appears as a duality, like that of the waves and the sea,
and the bracelets and gold. Thus He of himself appears as other than
himself, (i.e. The difference appearing in the visibles, disappears in the
indifference of the Divine Mind),
By that nondual Self, as.if it were dual, all this is outspread, as with
the waters conceiving a wave, or gold molded to a bracelet:—just so is This
by That:—although only oneself, by the Self as.if in the Self is this
conceived. 79
````y3067.080
अत: कलना जाता सैव स्फारतां प्राप्य मन: संपन्नं तेनाहंभाव: कल्पितो
निर्विकल्पप्रत्यक्षरूपमेतत् प्रथमं तन्मनस्तदहं भवति
क्षिप्रमहंशब्दार्थभावनात् । ॥३।६७।८०॥
अत: कलना जाता सैव स्फारताम् प्राप्य मन: संपन्नम् तेनाहं-भाव: कल्पितो
निर्विकल्प-प्रत्यक्ष-रूपम् एतत् प्रथमम् तन् मनस् तद् अहम् भवति क्षिप्रम् अहं
-शब्दार्थ-भावनात् । ॥३।६७।८०॥
ata: kalanA jAtA saiva sphAratAm prApya mana: saMpannam tenAhaM-bhAva:
kalpito nirvikalpa-pratyakSa-rUpam etat prathamam tan manas tad aham
bhavati kSipram ahaM-zabdArtha-bhAvanAt | ||3|67|80||
ata: – Hence —
kalanA jAtA sA eva –that very Kalana Impulse born —
sphAratAm prApya – having attained extension —
mana: saMpannam tena - manas.Mind is filled with That —
ahaMbhAva : kalpita : – the "I" sense imagined —
nirvikalpa-pratyakSa-rUpam – in the form of the nonconceptual witness —
etat prathamam – this at first —
tan manas –is Tan-manas That-Mind. —
tad aham – That-I —
bhavati kSipram – becomes/arises quickly —
ahaM-zabdArtha-bhAvanAt – from the "I" meaning.experience —
vlm.80. We are led to imagine the visible and mutable world, to have sprung
from the invisible and immutable spirit, which manifested itself in the
form of the mind that produced the Ego, Thus we have the visible from the
invisible, and the mind and the ego from the same source. (The absolute
Brahma manifesting itself in two forms, the mind or ego and nature or
non-ego.
The Ego of the mind is infinite, which produced the finite ego or human
soul, personified as the first male (Adimapurusha or Adam).
Hence that very Kalana Impulse, born, having attained extension, the
manas.Mind is filled with That—the "I" sense imagined in the form of the
nonconceptual witness. This at first is Tan-manas, That-Mind. That-I
quickly arises out-of the I" meaning.experience.
````y3067.081
ततो मनोअहंकाराभ्यां स्मृतिरनुसंहिता तैस्त्रिभिस्तदनुभूततन्मात्राणि कल्पितानि
तन्मात्रेषु जीवेन चित्तात्मना स्वयं काकतालीयवद् ब्रह्मोपदानादियान्संनिवेश:
कल्पितो दृश्यते ॥३।६७।८१॥
ततो मनो-अहंकाराभ्याम् स्मृतिर् अनुसंहिता तैस् त्रिभिस् तद्-अनुभूत-
तन्मात्राणि कल्पितानि तन्मात्रेषु जीवेन चित्तात्मना स्वयम् काकतालीयवद्
ब्रह्म-उपदान-आदियान् संनिवेश: कल्पितो दृश्यते ॥३।६७।८१॥
tato mano-ahaMkArAbhyAm smRtir anusaMhitA tais tribhis
tad-anubhUta-tanmAtrANi kalpitAni tanmAtreSu jIvena cittAtmanA svayam
kAkatAlIyavad brahma-upadAna-AdiyAn saMniveza: kalpito dRzyate ||3|67|81||
tatas – Thus —
smRtir anusaMhitA – Memory is connected —
manas-ahaMkArAbhyAm – with Mind and Egoity. —
tai: tribhi: – w/ these three. —
tad-anubhUta-tanmAtrANi – That-experienced-elements —
kalpitAni – imagined/conceived —
tan-mAtreSu – in the Tanmatra Elements —
jIvena cittAtmanA svayam – by the Living Affection-Self itself —
kAkatAlIyavad – like the Coconut Crow —
brahma-upadAnAd iyAn —this much from the brahman-motivation. — AS. The word
breaks as brahma+upAdAnAt iyAn, By basing on Brahma this much is created. —
saMniveza: kalpita: – as a conceived production. — cf sthAna-antare
kalpita saMnivezAm स्थानान्तरे कल्पित-संनिवेशाम् Ku.7.25 —
dRzyate – is seen/known.
vlm.3.67.81. The mind joined with the ego, produced the notions of
elementary principles or elemental particles; which the living soul
combined with its intellect, derived from the main source of Brahma, and of
which it formed the phenomenal world. (These notions were the intentive
concepts of the formal and reflexive world, existing primordially in the
essence of Brahma, as its material cause or (upaadanam). So says the
Vedaanta;—yato vizvam vA imAni bhutAni &c.)
AS. Here is the complete meaning: The mind and ego together give rise to
memory and the three together create the basic parts of the world
(tanmAtra), in them, by the living entity endowed with chitta (cittAtmanA
jIvena), this whole universe is generated based on Brahma, just by chance –
i.e. for no apparent reason at all (kAkatAlIyavat).
Thus, Memory is connected with Mind and Egoity. By these three, the
That-experienced-elements are imagined/conceived in the Tanmatra Elements
by the Living Affection-Self itself—like the Coconut Crow—this much from
the brahman-motivation, as a conceived production.
````y3067.082
एवं यद् एव मन: कल्पयति तद् एव पश्यति । सद् वा भवत्व् असद् वा चित्तं यत्
कल्पयत्य् अभिनिविष्टम् । तत् तत् पश्यति यास्यति सद् इव प्रतिभासम् उपगतं सद्य:
॥३।६७।८२॥
एवम् यद् एव मन: कल्पयति तद् एव पश्यति । सद् वा भवत्व् असद् वा चित्तम् यत्
कल्पयत्य् अभिनिविष्टम् । तत् तत् पश्यति यास्यति सद् इव प्रतिभासम् उपगतम्
सद्य: ॥३।६७।८२॥
evam yad eva mana: kalpayati tad eva pazyati | sad vA bhavatv asad vA
cittam yat kalpayaty abhiniviSTam | tat tat pazyati yAsyati sad iva
pratibhAsam upagatam sadya: ||3|67|82||
evam – And so —
yad eva mana: kalpayati – whatever manas.Mind conceives —
tad eva pazyati – thatever it sees/knows. —
sad vA bhavatu – let it be Sat Suchness —
asad vA – or aSat unSuchness —
cittam – is chitta Affection —
yat kalpayati – what it conceives —
abhiniviSTam – as entered-into. —
tat tat – Thatever —
pazyati – it sees/knows —
yAsyati sad iva – it will come as.if to Suchness —
pratibhAsam upagatam – entering luminosity—
sadyas – at once.
jd#abhiniviSTa jd#yAsyati >
vlm.82. Thus the mind being realised from Brahma, sees before it whatever
it imagines; and whatever the intellect thinks upon, whether it is a
reality or unreality, the same comes to take place. The reflexion verily
passes into reality. (The imagination is the faculty representative of the
phenomena of internal and external worlds. It is both productive and
reproductive. Sir Wm. Hamilton. Here intellect means the Supreme Intellect,
the wisdom of God and his design in the works of creation. All beings and
things are manifestations of one Eternal and original mind God).
And so whatever manas.Mind conceives, thatever it perceives, whether it be
Sat Suchness or aSat unSuchness: it is chitta Affectivity, what it
conceives as.if entered-into. And thatever it perceives will come as.if to
Suchness, entering apparent luminosity at once.
इत्यार्षे श्रीवासिष्ठमहारामायणे वाल्मीकिये मोक्षोपाये उत्पत्तिप्रकरणे
सत्योपदेशो नाम सप्तषष्टितमः सर्गः॥३।६७॥
ity ArSe zrI-vAsiSTha-mahA-rAmayaNe vAlmIkiye mokSopAye utpatti-prakaraNe
lIlopAkhyAne satyopadeSo nAma saptaSaSTitama: sarga: ||3|67|3|67||
*a**.u-**m*
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|67|19||
*Contentment is the highest gain, Good Company the highest course,*
*Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
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