fm7186 3.nv16..18 Understanding the Higher Meaning .z90
jivadas
DAILY READINGS sn 18 November, 2018
fm4017 1.nv18 Worlds Within Worlds .z31
fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
fm7186 3.nv16..18 Understanding the Higher Meaning .z90
fm7186 3.nv16..18 Understanding the Higher Meaning .z90
Oॐm
Canto 7.186:
Understanding the Higher Meaning
vAlmIki of the ANTHILL said—
7.186.1
kundadante vadati_evam vasiSTha: bhagavAn muni: |
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||
kundadante vadati_evam vasiSTha: bhagavAn muni: |
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||
.
when kundadanta.JasmineTooth-e vadati_evam – had spoken so - Vasishtha: bhagavAn – a Lordly Muni - *anindya~AtmA – of blameless self, -
uvAca_idam - spoke these = parama~arthe – about the Higher Sense of - ucitam vaca: - words in response
.
when kunda-danta Jasmine-Tooth had said his piece
vasiSTha the Lord.bhagavan, that blameless soul replied
with this address on Understanding the Higher Meaning
.
~vlm. ... his edifying speech on spiritual knowledge ...
Vasishtha said—
y02
bata vijJAna-vizrAnti: asya jAtA mahAtmana: |
kara~amalakavat vizvam brahma_iti paripazyati ||02||
bata vijJAna-vizrAnti: asya jAtA mahAtmana: |
kara~amalakavat vizvam brahma_iti paripazyati ||02||
.
bata - wonderful is =
vijJAna-vizrAnti:_asya - his repose in vijJAna.Understanding =
jAtA mahAtmana: - arisen for the great soul =
kara_amalaka.vat - clear as a gooseberry in hand =
vizvam brahma_iti paripazyati - the universe appears as the brahman Immensity.
~vlm.2. Whereas the elevated soul of this person, has found his rest in the paradise of spiritual philosophy; he will see the world like a globe in his hand, and glowing with the glory of the great God.
~sv.1-2 VASISTHA continued: It is wonderful that this great man has attained enlightenment. He has realised perfectly that the whole universe is brahman.
#bata, #vata — ind. interj. an interjection expressing astonishment or regret, generally = ah! oh! alas! (originally placed immediately after the leading word at the beginning of a sentence, or only separated from it by #iva; rarely itself in the first place e.g. mAlav.3.21/22; in later language often in the middle of a sentence) •• #bata –m.- a weakllng.
*jd. - bata - wonderful is = vijJAna-vizrAnti:_asya - his repose in vijJAna.Understanding = jAtA mahAtmana: - arisen for the great soul = kara_amalaka.vat - clear as a gooseberry in hand = vizvam brahma_iti paripazyati - the universe appears as the brahman Immensity.
x
z03|Ø
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||03||
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||03||
.
kila_idam bhrAnti-mAtra_Atma - alas this delusion.made self =
vizvam brahma - the universe is the brahman =
iti bhAti ajam - so it shines unborn =
bhrAnti: brahmA eva ca brahma - the delusion is the god.brahmA as well as the brahman.Immensity =
zAntam ekam anAmayam - a peaceful unity without the disease of formation.
~sv.3 It is only through delusion that brahman is seen as the world. But that delusion also is brahman which is supreme and infinite peace.
~vlm.3. The phenomenal world is a false conception, it is verily the increate Brahma himself shining in this manner; this erroneous conception is the very Brahma, that is one and ever calm and undecaying.
*jd.3 - kila_idam bhrAnti-mAtra_Atma - alas this delusion.made self = vizvam brahma - the universe is the brahman = iti bhAti ajam - so it shines unborn = bhrAnti: brahmA eva ca brahma - the delusion is the god.brahmA as well as the brahman.Immensity = zAntam ekam anAmayam - a peaceful unity without the disease of formation.
x04|o/
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||
.
whatever
yathA - in which manner =
yena - whereby =
yatrA asti - where it is =
yAdRg - in whatever way =
yAvad - however much =
yadA - when =
yata: - whence =
tat - is That =
tathA - thus =
tena - thereby =
tatrAsti - there it is =
tAdRk - in that way =
tAvat - thus much =
tadA - then =
tata: - thence =
~vlm.4. Whatever thing appears any where, in any state, form or dimension; it is the very Deity, showing himself in that condition of his being, form and mode of extension.
~sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is there and then and in that manner.
*jd.4 - yad - What = yathA - in which manner = yena - whereby = yatrA Asti - where it is = yAdRg - in whatever way = yAvad - however much = yadA - when = yata: - whence = tat - is That = tathA - thus = tena - thereby = tatrAsti - there it is = tAdRk - in that way = tAvat - thus much = tadA - then = tata: - thence =
y05
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05||
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05||
.
zivam zAntam ajam mauna-maunam ajaram tatam x
su.zUnya_a.zUnyam a-bhavam an.Adi-nidhanam dhruvam - x.
~vlm.5. This unborn or self-existent Deity, is ever auspicious, calm and quiet; he is undecaying, unperishing and immutable, and extends through all extent, as the extensive and endless space.
~sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is there and then and in that manner.
#Adi -> #anAdi - an.Adi, beginningless / a.nAdi, soundless.
#dhA -> #nidhA -> #nidhana -n.- settling down, residence, domicile_av • outcome, conclusion, end, death • race, family • a place of cessation or rest; anything laid up, a store, hoard, treasure
x
z06
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06||
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06||
.
yasyA: yasyA: tu avasthAyA: - but in whatever state of things =
kriyate saMvidA bhara: - support is made by saMvit.Awareness =
sA sA - thatever state =
sahasra-zAkhAtvam eti - goes to a thousand branches =
sekai:_yathA latA - like a vine in the time of the rains.
~AB. ... bhara: saMkalpa_atizaya: ||
~sv.6 Whatever the infinite consciousness considers itself to be, that it appears to be.
~vlm.6. Whatever state of things he proposes in his all-knowing intellect, the same is disposed by him in a thousand ways, like the branching out of a plant in the rains.
#sic -> #seka –m.- pouring out, emission, effusion (as of the seminal fluid; also "the fluid itself") • sprinkling, besprinkling, moistening or watering with (comp); a shower-bath; a libation, offering. -> #Aseka — wetting, sprinkling, watering mbh.
*jd.6 - yasyA: yasyA: tu avasthAyA: - but in whatever state of things = kriyate saMvidA bhara: - support is made by saMvit.Awareness = sA sA - thatever state = sahasra-zAkhAtvam eti - goes to a thousand branches = sekai:_yathA latA - like a vine in the time of the rains.
x07|Ø
para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita: yata: |
paramANu: eva brahmANDam anta: sthita-jagat yata: ||07||
para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita: yata: |
paramANu: eva brahmANDam anta: sthita-jagat yata: ||07||
.
meter???
paro brahmANDam eva_aNu: - x =
cid-vyomno-anta:sthito yata: - x =
paramANu:_eva brahmANDa - x =
manta:sthita-jagat yata: - x.
~sv.7 The entire universe (brahmanda) exists in an atom of the infinite consciousness; hence an atom itself is the universe.
~vlm.7. The great mundane egg, is situated as a particle in the bosom of the great intellect of God; and this world of ours is a particle also, being comprised in a grain of our brains.
y08
tasmAt cit.AkAzam an-Adi.madhyam
akhaNDitam saumyam idam samastam |
nirvANam astam gata-jAti-bandha:
yathAsthitam tiSTha nirAmaya~AtmA ||08||
tasmAt cit.AkAzam an-Adi.madhyam
akhaNDitam saumyam idam samastam |
nirvANam astam gata-jAti-bandha:
yathAsthitam tiSTha nirAmaya~AtmA ||08||
.
tasmAt - x =
cit.AkAzam anAdimadhyam - x =
akhaNDitam saumyam idam samastam - x =
nirvANam astam gata-jAti-bandha: - x =
yathAsthitam tiSTha nirAmaya_AtmA - x.
#cidAkAza
#anAdimadhya
#gatajAtibandha
#nirAmayAtman
~sv.8 The infinite consciousness is indivisible. When this is realised there is cessation of the bondage of birth, etc., and what is liberation. Be as you are, free from distress.
~vlm.8. Know therefore, my good friend, thy intellectual sphere to be boundless, and without its beginning or end; and being absorbed in the meditation of thy personal extinction, do thou remain as quiet as thou art sitting, relying in thy unperturbed and imperishable soul.
x
z09|Ø
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09||
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09||
.
svayam dRyzam - itself the seen =
svayam draSTR - itself the seer =
svayam cittvam - itself Consciousness =
svayam jaDam – itself inert =
svayam kiMcin - itself whatever =
na kiMcit ca - and not anything =
brahmAtmani_eva saMsthitam - only established the brahmic self.
~vlm.9. Wherever there is anything in any state or condition in any part of the world, there you will find the presence of the divine spirit in its form of vacuity; and this without changing its nature of calm serenity, assumes to itself whatever form or figure it likes: (or rather evolves them from within itself at its free will).
~sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
*jd.9 - svayam dRyzam - itself the seen = svayam draSTR - itself the seer = svayam cittvam - itself Consciousness = svayam jaDam – itself inert = svayam kiMcin - itself whatever = na kiMcit ca - and not whatever too = brahmAtmani_eva saMsthitam - only the brahman.Immensity established in the self.
x10
yathA yatra jagati_etat svayam brahma kham Atmani |
svarUpam ajahat zAntam yatra sampadyate tathA ||10||
yathA yatra jagati_etat svayam brahma kham Atmani |
svarUpam ajahat zAntam yatra sampadyate tathA ||10||
.
yathA yatra jagati etat - as where in the world is this =
svayam brahma - itself the brahman.Immensity =
kham Atmani - kha.space in the self =
svarUpam ajahat zAntam - x =
yatra sampadyate tathA - x.
~vlm.10. The spirit is itself both the view and its viewer; it is equally the mind and the body, and the subjective and objective alike; It is something and yet nothing at all, being the great Brahma or universal soul, that includes and extends throughout the whole.
~sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
y11
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11||
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11||
.
brahma dRzyam iti dvaitam x
na kadAcit yathAsthitam |
ekatvam etayo: viddhi x
zUnyatva~AkAzayo: iva - x
.
"the brahman becomes the world.percept"
?
not so
!
no such duality at-all is to be found
:
know the oneness of these two to be like that of Emptiness and Space
.
~vlm.11. The phenomenal is not to be supposed as a duality of, or any other than the self-same Brahma; but it is to be known as one and the same with the divine self, as the visible sky and its vacuity.
~sv. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
x
z12
dRzyam eva param brahmA param brahma_eva dRzyatA |
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12||
dRzyam eva param brahmA param brahma_eva dRzyatA |
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12||
.
dRzyam eva param brahmA x
param brahmaiva dRzyatA x
etat na zAntam na_a.zAntam x
nAnAkAram na ca_AkRti: x
*jd. Note the fuzzy ambiguity of 12d.
~vlm.12. The visible is the invisible Brahma, and the transcendent One is manifest in this apparent whole; (because the noumenon shows the phenomenon, as this exhibits the other): therefore it is neither quiescent nor in motion, and the formal is altogether formless.
~sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
x13
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13||
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13||
.
yAdRg.prabodhe - x =
svapna_Adi: tAdRg.deho nirAkRti: - x =
saMvin.mAtra_AtmA pratigha: - x =
sva_anubhUta:_api_asan.maya: - x.
~vlm.13. Like dreams appearing to the understanding, do these visions present themselves to the view; the forms are all formless conceptions of the mind, and mere intangible ideas of the brain.
~sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
y14
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14||
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14||
.
**var.typo KG tathaipAste
saMvit.maya: yathA x
jantu: nidrAtmAste x
jaDa:_abhavat x
jaDI.bhUta tathA_eSAste x
saMvit-sthAvara-nAmikA - x.
~vlm.14. As conscious beings come to be unconscious of themselves, in their dormant state of sleep; so have all these living and intelligent beings, become unconscious and ignorant of themselves and their souls, and turned to torpid trees that are lost to their sensibility.
~sv.14-15 An intelligent, conscious man appears to be an insentient and inert person while he sleeps; even so does the infinite consciousness appear to be the insentient objects in this creation.
x
z15
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15||
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15||
.
but after some days =
it comes.unto its growth =
having a body of immeasurable/unimaginable beauty =
like the moon in the bright half of the month.
~vlm.15. But the intellect is capable to return to its sensibility, from its state of vegetable torpidity in time; as the dormant soul turns to sea its dreams in sleep, and then to behold the vivid outer world after its wakening.
#mA #pramA #prameya प्रमेय — Measurable, finite. To be proved, demonstrable. — prameyam यम् - Proven knowledge. • The thing to be proved (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed; "mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: mAtR, miti [mAna], and meya; the pramAtR, pramiti [pramANa] and prameya; the cogniser, the cognition and the cognised. vijrmbhate: takes various forms- the Jîva too, who is the pramAtR Cognizer, is an imagined entity, as it is qualified by the intellect." samyagdarzana — NS1.1.1 —¶jd - mAtRmAna-prameyANi na cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-sama: y3067.072 •• #aprameya . not needing to be proved. #aprameyAGgasaundarya - immeasurable-body.beautiful; having a body of unimaginable beauty. y7186.015.
*jd.15 - dinai: katipayai: eva दिनैः कतिपयैः.एव but after some days = vRddhim abhyAjagAma sa: वृद्धिम् अभ्याजगाम सः - it comes.unto its growth = aprameya_aGga-saundarya: अप्रमेय-अङ्ग-सौन्दर्यः having a body of unimaginable beauty = zukla.pakSe zazI yathA शुक्ल.पक्षे शशी यथा - like the moon in the bright half of the month.
x16
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16||
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16||
.
A.mokSam eSA jIvasya – until mokSa.Freedom it of the Living.jIva =
bhuvi - in earth =
ambhasi - in water =
anile - in air =
anale - in fire =
khe – in kha.sky =
kha_Atmabhi: jagal-lakSai: svapnAbhai: x
bhAsate sthita: - x.
~vlm.16. Until the living soul is liberated from its charm of self delusion, it is subjected to view its guileful reveries of elemental bodies, appearing as a chain of airy dreams, before the mind's eye in sleep.
~sv.16 The infinite consciousness later becomes the sentient objects, just as the sleeping man begins to dream.
y17
cit cinoti tathA jADyam nara: nidrA-sthiti: yathA |
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17||
cit cinoti tathA jADyam nara: nidrA-sthiti: yathA |
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17||
.
cit cinoti tathA jADyam - Consciousness conceives thus dully =
nara: nidrA-sthiti: yathA - as a human in the condition of sleep =
cinoti jaDatAm cittvam - conceiving the dull state as effective Consciousness =
na nAma jaDatAvazAt – not at.all by.force.of the dull state .
~vlm.17. The mind gathers the dross of dullness about it, as the soul draws the sheath of sleep upon itself; this dullness or dimness of apprehension is not intrinsic in the mind, but an extraneous schesis contracted by it from without.
~sv.17 This continues till the person attains liberation and realises that this world-appearance has been a long dream.
x
z18
citA vedana-vettAram sthAvaram kriyate vapu: |
citA vedana-vettAram jaGgamam kriyate vapu: ||18||
citA vedana-vettAram sthAvaram kriyate vapu: |
citA vedana-vettAram jaGgamam kriyate vapu: ||18||
.
citA - by Consciousness =
vedana-vettAram - as the knowing knower =
sthAvaram kriyate vapu: - the vapus.body is made stable =
citA - by Consciousness =
vedana-vettAram - as the knowing knower =
jaGgamam kriyate vapu: - the vapus.body is made mobile =
~sv.18 It is on account of the infinite consciousness's inherent awareness that it considers itself an insentient and immobile being; and it is on account of the same awareness that elsewhere it considers itself sentient and mobile.
~vlm.18. The intellect moulds the form of one, who is conversant with material and insensible things, into a motionless and torpid body; and it is the same intellect, which shapes the forms of others, that are conscious of their intellectual natures, into the bodies of rational* and moving being. (The dull soul is degraded to the state of immovable things and rooted trees, but intelligent souls, are elevated to the rank of moving men and other locomotive animals).
x19
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19||
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19||
.
yathA puMsa: - as of a person =
nakhA: pAdau - the nails of his two feet =
ekam eva zarIrakam - the embodiment being only one =
tathA ekam eva apratigham cita: - x =
sthAvara-jaGgamam - x =
#nakha -
#zarIraka -
#apratigha #apratigha -
sthAvarajaGgama -
~sv.19 Just as the same person has sentient and apparently insentient limbs, all the sentient and insentient objects of this creation put together form the body of the infinite consciousness.
~vlm.19. But, all these moving and unmoving beings, are but different modifications and aspects of the same intellect; as the nails and other parts of the human body, are but the multifarious modalities of the same person.
y20
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20||
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20||
.
Adi.sarge svapna iva - x =
yat prathA.extension-m Agatam sthitam - x =
cito rUpam jagat iti - x =
tat tathaiva_anta ucyate – x.
#Adisarge -
#svapna
#prathAmAgatam sthitam |
#tattathaivAnta ucyate
#Adisarge
#prathAmAgata
~vlm.20. The order and nature of things has invariably continued the same, as they have been ordained by the Divine will ever since its first formation of the world; and because the creation is a transcript of its original mould in the Divine mind; it is as ideal as any working of imagination or a vision in dreaming, both in its states of being and not being.
~sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. However, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
x
z21
tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||21||
tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||21||
.
tat ca_eva_apratigham zAntam - x =
yathAsthitam avasthitam - x =
na prathAm Agatam - not come to expansion =
kiMcintAsIt - whatever was? =
aprathitam hitam – x.
~vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet in his nature; he is never permeated with the nature of things, nor is he assimilated with the order of nature.
#apratigha
#aprathita
#prath #prathA - spreading out, extending, flattening, scattering,_nyAyam.; • fame, celebrity _kathAs. (°थां- √गम् or गा, to become famous or celebrated Ra1jat. ; #pratApaha . °था*पह mfn.destroying fame ib.) •• growing, becoming (in अन्यथा-प्र्°, "the becoming different") _vedAntas.
x22
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22||
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22||
.
ayam Adi:_ayam ca_anta: sargasya -
this is the beginning & this the end of creation =
iti_avabhAsate - so illuminating =
cita: sughana-nidrAyA: - of Consciousness in thickest Sleep =
suSupta-svapna=koSThata: - o dream-sleep-bowels/vessel/storeroom.
~vlm.22. He appears as the beginning and end of creation, or as the cause of its production and dissolution; but these are the mere dreams of the Divine intellect, which is always in its state of profound sleep and rest.
~sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. However, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
#kuS* -> #koSTha –m.- any one of the viscera of the body (particularly the stomach, abdomen)_MBh.&c. • –m.n.- a granary, store-room_MBh. (ifc. f. -A) • –m.- an inner apartment Lex. • -n.- a surrounding wall_BhP.iv,28,57 • any enclosed space or area, chess square_VarBr2S. lIi, 42.
y23
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23||
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23||
.
sthita: eka: hi_anAdyanta: paramArtha-ghana: yata: x
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati – x.
~vlm.23. The world is ever existent in his spiritual nature, and without any beginning or end of himself; the beginning and end of creation, bear no relation with his self-existent and eternal nature.
~sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. However, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
x
z24
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
etat na ca_Atmana: ca_anyat citre citra-vadhU: yathA ||24||
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
etat na ca_Atmana: ca_anyat citre citra-vadhU: yathA ||24||
.
pralaya-sthiti-sarga_Adi dRzyamAnam na vidyate x
etat na ca_Atmana: ca_anyat x
citre citra-vadhU:_yathA - like the pictured woman in a picture.
~vlm.24. There is no reality in the nature of the visible creation, or in its existence or dissolution; all these are no other than representations shown in the spirit of god, like figures described in a picture.
~sv.24-25 Creation, existence and dissolution are non-existent in the vision of the enlightened ones like us.
x25
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25||
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25||
.
kartavya-citra-senA -
the suffering caused by a painted army is not different from the painting
asmAt vyathA citrAt na bhidyate - x =
nAnA_anAnA_eva pratighA - whether variant or invariant =
cittatve sargatA tathA -
in the condition of Affectivity the stateof creation thus...
~vlm.25. As a legion drawn in painting, does not differ from its model in the mind of the painter; so these tangible objects of creation, with all other endless varieties, are not different from their prototype in the mind of god.
~sv.24-25 Creation, existence and dissolution are non-existent in the vision of the enlightened ones like us.
#vyath -> #vyathA व्यथा [व्यथ्-भावे-अङ्] –f.- Pain, agony, anguish • Fear, alarm, anxiety • Agitation, disquietude. •• *vyathAm >kR, either, "to cause pain" or "to feel pain") ; loss, damage, ill-luck; (with hRdi or hRdaye), palpitation, throbbing of the heart.
#pratigha
#cittatva-m
#sargatA
y26
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26||
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26||
.
vibhAga-hInayA_apy tho without division
eSa: bhAga: x
cidghana-nidrayA x
suSuptAn_mucyate mokSa iti
svapna: tu cittakam x
~sv.26 Though the infinite consciousness is indivisible, it experiences within itself the two states of bondage and liberation: the dream-like experience of diversity is known as bondage and the sleep-like state is liberation.
~vlm.26. Notwithstanding the want of any difference, between the noumenal and phenomenal worlds; yet the mind is prone to view the variance of its subjectivity and objectivity, as it is apt to differentiate its own doings and dreams, in the states of its sleep and ignorance. It is the profound sleep and insouciance of the soul, that cause its liberation from the view, as its sensibility serves to bind it the more to the bondage of the visibles.
#vibhAgahIna
#cidghananidrA
#cittaka
x
z27
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27||
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27||
.
pralaya:_ayam - this is Destruction, - iyam sRSTi: - this.other is Creation = iyam svapna: - this.other is Dream - ghana: tu_ayam - but this is Material -
the bhAsa.Brightness - apratigha-rUpasya - of immaterial form =
@ cit.Consciousness=sahasra.thousand-ruci.ray-e:_iti.so.
~sv.27 It is the infinite consciousness alone which sees 'This is creation', 'This is dissolution', 'This is waking' and 'This is dreaming'.
~vlm.27. It is the reflexion of the invisible soul, that exhibits the visible to view, just as the subtile sunbeam, displays a thousand solid bodies glaring in sight; and shows the different phases of creation and dissolution as in its visions in dreaming.
#ghana
#bhAsa -
#pratigha #apratigharUpa
#ruci
#citsahasraruci
x28
cit.nidrAyA: svapna.maya: bhAga: cittam udAhRtam |
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28||
cit.nidrAyA: svapna.maya: bhAga: cittam udAhRtam |
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28||
.
cit.nidrAyA: - in Conscious Sleep -
svapna.maya: bhAga: - enjoyment of the Dream.mode -
cittam udAhRtam - is said to be mentally Affective -
tadeva mucyate bhUtam - and so it frees a being =
jIva: - a Living.Jîva - deva-sasura.Adi-dRk - x.
~sv.28 If the infinite consciousness is compared to the homogeneous deep sleep state, that part of it which is comparable to a dream is known as the mind. It is this mind that, as the jiva, sees itself as god, demon, etc., and also liberates all beings from such diversity.
~vlm.28. The dreaming state of the sleeping intellect is called its ideality, and the waking state of the self-conscious soul is termed its vitality, as in the instances of men and gods and other intellectual beings.
#surA – -f.- (in fine compositi or 'at the end of a compound' also -n.- (sura-); prob. fr.##su-,"to distil", and not connected with sura-,"a god") spirituous liquor, wine (in ancient times "a kind of beer").
#sasura – sa-sura – with Brightlings = sa-surA – with booze +
y29
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29||
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29||
.
eSa* eva parijJAta: - this quite understood =
suSupti: bhavati svayam - sleep becomes itself =
yadA - when +
tadA "mokSa" - then "Freedom" =
iti procyate mokSa-kAGkSibhi: - so it is called by aspirants to Freedom.
~vlm.29. After passing from these, and knowing the unreality of both these imaginative and speculative states, the soul falls into its state of profound sleep or trance, which is believed as the state of liberation by those that are desirous of their emancipation.
~sv.29-30 When this is realised the homogeneity of dreamless sleep state is reached: that is considered liberation by those who aspire for liberation.
x
z30
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
kiyat.pramANam bhagavan katham asya_udare jagat? ||30||
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
kiyat.pramANam bhagavan katham asya_udare jagat? ||30||
.
citta - m Affected Mind, Effected Consciousness -
deva_asura_Ady(a)=Atma - the self of Gods & Darklings =
cit.nidrA - Conscious Sleep =
svAtma-darzanam - experience of Urself =
kiyat.pramANam - what is the evidence, Lord bhagavan, how is the world within it? - katham asya_udare jagat?
~vlm.30. Ráma said:—Tell me, O venerable sir, in what proportion doth the intellect abide in men, gods and demons respectively; how the soul reflects itself during the dormancy of the intellect in sleep, and in what manner does it contain the world within its bosom.
~sv.29-30 When this is realised the homogeneity of dreamless sleep state is reached: that is considered liberation by those who aspire for liberation.
* citta - m Affective mind deva_asura_Ady(a)=Atma the self of Gods & Darklings cit.nidrA Conscious Sleep svAtma-darzanam experience of Urself kiyat.pramANam what is the evidence, Lord bhagavan, how is the world within it? katham asya_udare jagat.
x31
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31||
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31||
.
know this Affective mind as
a Human, a God, a Darkling, a vegetable, a woman,
a mountain, a snake,
a Zombie,
a bird, a worm, a rAkShasa.demon
.
~vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and demons, as well as in all men and women; it dwells also in imps and goblins, and in all beasts and birds, reptiles and insects, including the vegetables and all immovable things (within its ample sphere),
~sv.31 The mind alone is all this: man, god, demon, trees and mountains, goblins, birds and worms.
y32|o/
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
A-brahma=stamba-paryantam jagat yAti sahasraza: ||32||
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
A-brahma=stamba-paryantam jagat yAti sahasraza: ||32||
.
pramANam tasya ca
and the evidence of that
anantam viddhi
yat x
yatra reNutAm - where an atomic state =
A-brahma=stamba-paryantam x
jagat yAti sahasraza: - the world becomes a thosuand.fold
.
~sv.32..35 It alone becomes the infinite diversity that is seen here — from Brahma the creator to the pillar. It is the mind that sees the space above. The mind is the dynamic and aggressive form of the infinite consciousness. Thus, when the notion of the universe arises in the infinite consciousness, we think that it is the mind that brought about all this.
~vlm.32. Its dimension is boundless and also as minute as an atom; and it streches to the highest heaven, including thousands of worlds within itself.
#pramANa
#reNutA
#Abrahmastambaparyanta
x
z33
yat etat Aditya-pakSAt Urdhvam saMyAti vedanam |
etat citam bhUtam etat aparyanta_amala_AkRti ||33||
yat etat Aditya-pakSAt Urdhvam saMyAti vedanam |
etat citam bhUtam etat aparyanta_amala_AkRti ||33||
.
yat etat - the.which this
Aditya-pakSAt - x =
Urdhvam saMyAti vedanam - x =
etat citam bhUtam - this existent Consciousness
etat aparyanta_amala_AkRti – this unlimited immaculate form...
~vlm.33. The capacity that we have of knowing the regions beyond the solar sphere, and even of penetrating into the darkness of polar circles; is all the quality of our intellect, which extends all over the boundless space, and is perfectly pellucid in its form and nature.
#AdityapakSa
#vedana
#aparyantAmalAkRti
x34
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
yat AyAnti tadA sarga: cittAt Agata* ucyate ||34||
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
yat AyAnti tadA sarga: cittAt Agata* ucyate ||34||
.
etat ugram cita: rUpam - this fierce form of Consciousness =
asya - of.it
antar.bhuvana-Rddhaya: - inner-world-growth/Powers =
yat AyAnti - what comes-forth =
tadA sarga: - then a sarga Creation =
cittAt Agata: ucyate - is-said-to-be gone-forth from its chitta Affection.
*vlm.34. So very great is the extent of the intellect, that it comprehends the whole universe in itself; and it is this act of his comprehension of the whole, that is called the mundane creation, which originates from it.
#ugra - (probably >uj, or >vaj, from which also ojas, vAja, vajra may be derived; compar. #ugratara and #ojIyas; superl. #ugratama and #ojiSTha), powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot, sharp, pungent, acrid; • ugra: - Rudra or Shiva; • the ugra, according to Manu 10.9, is of cruel or rude [krUra] conduct [AcAra] and employment [vihAra], such as killing or catching snakes; but according to the tantras he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum Ferox +
#Rddhi - f. - increase, growth, prosperity, abundance, S3Br. &c. (personified as Kuvera's wife, MBh. Hariv.) ; accomplishment, supernatural power BhP. &c. • -m.- one of the four constituent parts of supernatural power Lalit.
y35
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35||
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35||
.
Affective mind is known as Living.jIva
:
that is
without beginning or end
like the local.space within a pot
within a body or without
according.with its wish
.
* cittam eva vidu: jIvam – this Living.jIva is known as Affective mind= tad Adyanta-vivarjitam – that without beginning or end = kham ghaTeSu_iva – like the space within a pot = deheSu ca_Aste na_Aste tat icchayA x in bodies it is / is.not according.with its wish
~vlm.35? The intellect spreads all around like the current of a river, which glides all along over the ground both high and low, leaving some parts of it quite dry, and filling others with its waters. So doth the intellect supply some bodies with intelligence, while it forsakes eithers, and leaves them in ignorance.
x
z36
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36||
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36||
.
nimna_unnatAn – high and low =
bhuva: bhAgAn x
gRhNAti ca jahati ca - it both grasps and releases =
sarit-pravAha: - river-flow =
aGga x
yathA zarIrANi - as the bodies =
tathA mana: - thus the Wind.
~sv.36 The mind alone is jiva. It is without beginning and without end. It is like space which seems to occupy pots and jars without being limited by them. It takes on and abandons bodies.
~vlm. it resides in all bodies like the air in empty pots, and becomes vivid in some and imperceptible in others as it likes.
#nimnonnata . nimna_unnata - mfn. low and high, depressed and elevated (applied to women) mAlati1m. iv, 10.
x37
asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: |
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37||
asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: |
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37||
.
asya tu_Atma-parijJAtAt - x =
eSa: deha_Adi-sambhrama: - x =
zAmyati_Azu_avabodhena - x =
maruvA:-pratyaya: yathA - x.
~sv.37 But when it realises its own true nature, the deluded notion of physical embodiment ceases.
~vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in its spiritual), that removes the error of its corporeity; while the ignorance of its spiritual nature, tends the more to foster the sense of its corporeality, like one's erroneous conception of water in the mirage.
#maru #maruvA - maru.va - desert.water.
#maruva - marjoram. #maruvaka-: - a kind of flower Ba1lar. v, 35 ; •• #rAhu or the ascending node personified ; mfn. terrible.
y38
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38||
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38||
.
jagati_anta:_aNu:_yatra - x =
tat pramANam hi cetasa: - x =
sat eva ca pumAn tasmAt - x =
puMsAm anta: sthitam jagat - within the human is the world.
~sv.38 The mind is like the smallest particle of an atom.
~vlm.38. The mind is as minute as the minutest ray of sunbeams; and this is verily the living soul, which contains the whole world within it.
x
z39
yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva |
tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39||
yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva |
tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39||
.
yAvat kiMcit idam dRzyam - x =
tat cittam svapna-bhUSu iva - x =
tat eva ca pumAn - x =
tasmAt ka: bheda: jagad-Atmano: - x.
~sv.39 The mind is the personality or the jiva. Hence, the world or this creation exists in the person or the jiva. Whatever objects are perceived in this world are the mind only, even as the dream-objects are the mind only; again, the person or the jiva is also nothing other than the mind. Therefore, it is clear that the world-appearance and the self are non-different.
~vlm.39. All this phenomenal world is the phenomenon of the mind, as it is displayed in its visionary dreams; and the same being the display of the living soul, there is no difference at all between the noumenal and the phenomenal.
40|Ø
चिद् एव .अयम् पदार्थ.ओघो न.अस्त्य्. अन्यस्मिन् पदार्थता ।
cit eva_ayam padArtha_ogha: na_asti_anyasmin padArthatA |
व्यतिरिक्ता स्वप्न. इव हेम्नि.इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna_iva hemni_iva kaTaka_AditA ||40||
.
Consciousness indeed is this whole sea of things
there is no state of being somewhere else
except in Dream
as in gold there's golden jewelry
.
~sv.40 All these substances that are seen in this universe are in fact pure consciousness: apart from consciousness, what is seen is like a dream — just a notion or an idea, like the braceletness of gold.
~vlm.40. The intellect {chit.Consciousness} alone is assimilated into all these substances, which have substantiality of their own; whatever is seen without it, is like its visionary dream, or as the forms of jeweleries made of the substance of gold.
41|o/
यथा_एक-देशे सर्वत्र स्फुरन्त्य् अपो_अम्बुधौ पृथक् ।
ब्रह्मण्य्_अनन्या_ नित्य.स्थाश् चितो_ दृश्य-आत्मिकास् तथा ॥७।१८६।४१॥
yathA_eka-deze sarvatra sphuranti_apa:_ambudhau pRthak |
brahmaNi_ananyA: nitya.sthA: cita: dRzya_AtmikA: tathA ||41||
.
yathA_eka-deze as in a single/solitary place
sarvatra
everywhere the ocean.waters seem separate
sphuranti_apa:_ambudhau pRthak x
brahmaNi in the brahman.Immensity
ananyA: nitya.sthA: eternally the same in Consciousness
cita: dRzya_AtmikA: tathA – are perceived things.
~vlm.41. As the same water of the one universal ocean, appears different in different places; and in its multifarious forms of waves and billows; so doth the divine intellect exhibit the various forms of visibles in itself, (i. e. Nothing is without or different from the divine essence).
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
42|Ø
यथा द्रवत्वम् अम्भोधाव् आपो जठर-कोशगा: ।
yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
स्फुरत्य् एवंविदा_अनन्या: पदार्थौघास् तथा ऽपरे ॥७।१८६।४२॥
sphurati_evaMvidA:_ananyA: padArtha_oghA: tathA_apare ||42||
.
yathA dravatvam ambhodhau –
like flowing in the ocean.waters =
Apa: jaThara-kozagA: - x =
sphurati - x =
evaM.vidA: ananyA: - x =
padArtha_oghA: tathA-*pare - x.
#dravatvam
#jaTharakozaga
#padArthaugha
~vlm.42. As the fluid body of waters, rolls on incessantly in sundry shapes within the basin of the great deep; so do these multitudes of visible things, which are inherent in and identic with the divine intellect, glide on forever in its fathomless bosom.
x43
yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43||
yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43||
.
yathA sthita-jagac - x =
chAla-bhaJjika_AkAza-rUpa-dhRk - x =
cit-stambha:_ayam - x =
a.spanda: sthita: - x =
Adyanta-varjita: - without beginning or end
.
~vlm.43. All these worlds are situated as statues, or they are engraved as sculptures in the aerial column of the divine intellect; and are alike immovable and without any motion of theirs through all eternity.
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
y44
yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44||
yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44||
.
yathAsthitam idam vizvam - as this universe is situate - saMvit-vyomni vi.avasthitam - projected in the awareness.sky -
svarUpam atyajat zAntam
svapna-bhUmau_iva_akhilam as.if in Dreamland entirely
.
~vlm.44. We see the situation of the world, in the vacuous space of our consciousness; as we see the appearances of things in our airy dreams. We find moreover everything transfixed in its own sphere and place, and continuing in its own state, without any change of its position or any alteration in its nature. (The invariable course of nature, is not the fortuitous production of blind chance).
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
x
z45
samatA satyatA sattA ca_ekatA nirvikAritA |
AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45||
samatA satyatA sattA ca_ekatA nirvikAritA |
AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45||
.
samatA - same.ness =
satyatA - real.ness,=
sattA ca - and Such.ness =
oneness, changelessness
AdhArAdheyatA_anyonyam ca_etayo: vizva-saMvido: x
#sama #samatA
#satya #satyatA
#sat #sattA
#eka #ekatA
#nirvikArin #nirvikAritA
#AdhAra #AdhArAdheya
#Adheya #AdhArAdheyatA
#vizva #vizvasaMvidoH
#saMvid #vizvasaMvido:
~vlm.45. The exact conformity of everything in this world, with its conception in the mind of man, with respect to their invariable equality in form and property, proves their identity with one another, or the relation of one being the container of the other, (i. e. The mind is either same with or container of the world).
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
x46|Ø
svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
sara:_abdhi-sarit-ambunAm iva_anyatvam na vA_athavA ||46||
.
of the dream-concept-saMsAra-boon.curse-sights
here in the world
river-sea-stream-ambunAm iva
as of river-water flowing to the sea
anyatvam na vA_athavA –
or else there's no effective otherness/difference.
*AB. ... anyatvam paramArtha.tas tu na vA.
~vlm.46. There is no difference between the phenomenal and noumenal worlds, as there none between those in our dream and imagination. They are infact, the one and same thing, as the identity of the waters, contained in tanks, rivers and seas, and between the curse and Boon of gods.
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
Râma said–
y47|o/
vara-zApArtha-saMvittau kArya-kAraNatA katham |
upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||47||
.
vara-zApa_artha-saMvittau - in the perceived sense of Boons & curses =
kArya-kAraNatA katham – how is there the state of effect & cause? =
upAdAnam vinA kAryam - without material cause the effect =
na_asti_eva kila kathyatAm – is not at.all, tell me about.
~vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of any prior cause or the causation of subsequent consequences; and whether it possible for any effect to take place without its adequate causality.
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
दा #dA -> #AdA -> #upAdA -> #upAdAnam - upa_AdAna उपादानम् - Appropriating • taking, receiving, getting • employment, using • becoming familiar with. • Mention, enumeration •• Withdrawing the organs of sense and perception from the external world and its objects. • The material out of which anything is made, the material cause. • grasping at or clinging to existence (caused by tRNa तृष्णा and causing bhava भव) • Effort of body or speech. •-• -Comp. upAdAna-kAraNam -कारणम् a material cause • #nirupAdAna- - free from desire or clinging to life (cf. MWB. 44 • 102 &c).
#saMvitti
Vasishtha said—
z48
svavadAta-cit.AkAza-kacanam jagat ucyate |
sphuraNe payasAm abdhAu_Avarta-calanam yathA ||48||
.
svavadAta-cit.AkAza-kacanam - x =
jagat ucyate - x =
sphuraNe payasAm abdhau - x =
Avarta-calanam yathA - x.
~vlm.48. Vasishtha replied:—It is the manifestation of the clear firmament of the divine intellect in itself, that is styled as the world; just as the appearance and motion of waters in the great deep, is termed the ocean and its current.
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
x49
dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49||
dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49||
.
dhvanat.x-nta:-s - sounding = abdhi-jalAni_iva - like the stirring waters =
bhAnti bhAvA: cidAtmakA: - they shine as states with Concious.nature =
saMkalpa_AdIni nAmani - conceptual names =
teSAm Ahu:_maniSiNa: - of them they say are thotful/learned.
~vlm.49. The revolution of the eternal thoughts of the divine mind, resembles the rolling waves of the deep; and these are termed by sages, as the will or volitions of the ever wilfull mind of God.
~sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
y50
kAlena_abhyAsa-yogena vicAreNa samena ca |
jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50||
kAlena_abhyAsa-yogena vicAreNa samena ca |
jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50||
.
kAlena_abhyAsa-yogena - with time and yoga-practice =
vicAreNa samena ca - x =
jAte: vA sAttvikatvena - x =
sAttvikena_amalAtmanA - x.
~vlm.50. The clear minded soul comes in course of time, to regard this manifestation of the divine will, in its true spiritual light; by means of its habitual meditation and reasoning, as well as by cause of its natural good disposition and evenness of mind.
~sv.50-51. In course of time, by the constant practice of vicara or enquiry and of equanimity, or by being endowed with purity at birth, perfect knowledge arises in the wise man who sees the reality in everything.
#amalAtman
x
z51
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51||
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51||
.
samyag.jJAnavata: jJasya yathA - as for the wise knower of Holistic Wisdom =
bhUtArtha-darzina: buddhi: - the buddhi Intellect of the seer of existent things =
bhavati cinmAtra-rUpA - becomes a form of Affective Consciousness =
dvaita_ekya-varjitA - without duality or unity.
~vlm.51. The wise man possest of consummate wisdom and learning, becomes acquainted with the true knowledge of things; his understanding becomes wholly intellectual, and sees all things in their abstract and spiritual light; and is freed from the false view of duality (or materiality).
~sv.50-51. In course of time, by the constant practice of vicara or enquiry and of equanimity, or by being endowed with purity at birth, perfect knowledge arises in the wise man who sees the reality in everything.
#samyagjJAna
#arth #artha #bhUta #bhUtArtha-: - anything that has really happened or really exists, real fact _kAv.&c.; an element of life MW.
#bhU #bhUta #bhUtArtha-: - anything that has really happened or really exists, real fact _kAv.&c.; an element of life MW.
#bhUtArthadarzin
52|o/
निरावरण-विज्ञान-मयी चिद्.ब्रह्म-रूपिणी ।
संवित्.प्रकाश-मात्र-एक-देह-अ.देह-विवर्जिता ॥७।१८६।५२॥
nirAvaraNa-vijJAna-mayI cit.brahma-rUpiNI |
saMvit.prakAza-mAtra_eka-deha_a.deha-vivarjitA ||52||
.
nirAvaraNa-vijJAna-mayI x
cit.brahma-rUpiNI x
saMvit.prakAza-mAtra_eka-deha_a.deha-vivarjitA -
saMvit.Awareness.prakAza-mAtra_eka-body-without-body-vivarjitA .
~sv.52 Then his buddhi or awakened intelligence regains its nature as pure consciousness, devoid of duality.
~vlm.52. The philoshophic intellect, which is unclouded by prejudice, is the true form of the Great Brahma himself; who shines perspicuous in our consciousness, and has no other body besides.
53|o/
सो_अयम् पश्यत्य् अशेषेण यावत् संकल्प-मात्रकम् ।
स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थत: ॥७।१८६।५३॥
sa:_ayam pazyati_azeSeNa yAvat saMkalpa-mAtrakam |
svam Atma-kacanam zAntam ananyat paramArthata: ||53||
.
sa: ayam pazyati azeSeNa - he sees this totally =
yAvat saMkalpa-mAtrakam - inasmuch as it is a conceptual mode =
svam Atma-kacanam
zAntam x
ananyat paramArthata: - x.
~vlm.53. The enlightened soul sees this whole plenitude of creation, as the display of the Divine Will alone; and as the exhibition of the tranquil and transparent soul of the Divinity, and naught otherwise.
~sv.53-54 The infinite consciousness is devoid of body and is unhidden by veils: its only body is its faculty of awareness and its ability to illumine all things.
54|o/
अस्या_ इदम् हि संकल्प.मात्रम् एव_अखिलम् जगत् ।
यथा संकल्प-नगरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
asyA:_ idam hi saMkalpa.mAtram eva_akhilam jagat |
yathA saMkalpa-nagaram yathA svapna-mahApuram ||54||
.
asyA: idam hi for in it is this mere conception the whole world
yathA saMkalpa-nagaram as a conceptual city
yathA svapna-mahApuram as a great city in dream
...
.
~vlm.54. This manifestation of the Divine Will, in the boundless space of the universe; likens to the aerial castle of our imagination, or the city of palaces seen in our dream.
~sv.53-54 The infinite consciousness is devoid of body and is unhidden by veils: its only body is its faculty of awareness and its ability to illumine all things.
x55
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
yat yathA saMkalpayati tathA bhavati tasya tat ||55||
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
yat yathA saMkalpayati tathA bhavati tasya tat ||55||
.
AtmA sva.saMkalpa-vara: x
sva.vadAta: x
yathA yathA yad x
yathA saMkalpayati as it is conceived thus that becomes from That.
~sv.55 It is through these that consciousness perceives everything that it considers to exist as a result of the notions that arise in it. This entire universe is an idea that arises in the infinite consciousness.
~vlm.55. This all productive will, is selfsame with the Divine Soul; and produces whatever it likes to do any place or time. (Lt. Whatever it wills, the same takes place even then and there).
y56
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56||
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56||
.
saMkalpa-nagare - in Conception City =
bAla: zilA-proDDayanam yathA - like a child slinging stones =
satyam vetti - he knows what is so =
anubhUya_azu - having at.once experienced =
sva.vidheya-niyantraNam - x.
#saMkalpanagara
#zilAproDDayana
#svavidheyaniyantraNa
~vlm.56. As a boy thinks of his flinging stones, at the aerial castle of his imagination; so the Divine will is at liberty to scatter, myriads of globular balls, in the open and empty space of boundless vacuity.
~sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
x
z57
sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57||
sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57||
.
sva.saMkalpa_Atma-bhUte asmin - in this self-conceived Self-being =
parama_AtmA -
Absolute.Self in the Triple World
jagat.traye - x =
vara.zApa_Adikam satyam - anything like Boons & Curses really =
vetti_ananyat tathA_Atmana: - knows as not-another thus than the Self.
#svasaMkalpAtmabhUta
~vlm.57. Thus everything being the manifestation of the Divine will, in all these three worlds; there is nothing as a Boon or curse (i. e. good or evil) herein, which is distinct from the Divine Soul.
~sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
x58
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58||
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58||
.
sva.saMkalpa-pure tailam yathA siddhyati x
saikata.sandbank-At.from a sandbank -
tailam - x =
yathA siddhyati - x =
sa_ekatAt - x =
kalpanAt - x =
sarga-saMkalpai: - x =
vara_Adi iha tathA Atmana: - x.
~vlm.58. As we can see in our fancy, the gushing out of oil from a sandy desert; so can we imagine the coming out of the creation, from the simple will of the Divine Soul.
~sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
y59
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59||
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59||
.
a-nirAvaraNa-jJapte: x
yata: zAntA* na bheda-dhI: - x +
tata: saMkalpana~advaitAt x
varAt yasya na siddhyati - x
.
~vlm.59. The unenlightened understanding, being never freed from its knowledge of particulars and their mutual differences; It is impossible for it to generalize good and evil, under the head of universal good.
~sv. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
x
z60
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60||
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60||
.
yA yathA kalanA rUDhA - x =
tAvat sAdyApi saMsthitA - x =
na parAvartitA yAvat - x =
yatnAt kalpanayAnyayA - x.
~vlm.60. Whatever is willed in the beginning, by the omniscience of God; the same remains unaltered at all times, unless it is altered by the same omniscient will.
~sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
61|o/
ब्रह्मण्य्_अवयव-उन्मुक्ते द्विता_एकत्वे तथा स्थिरे । यथा स-अवयवे तत्त्वे विचित्र-अवयव-क्रम: ॥७।१८६।६१॥
brahmaNi_avayava_unmukte dvitA_ekatve tathA sthire | yathA sa_avayave tattve vicitra_avayava-krama: ||61||
.
brahmaNi_avayava_unmukte x
dvitA_ekatve tathA sthire x
yathA sa_avayave tattve x
vicitra_avayava-krama: - x.
#avayava-: - (ifc. f. -A) a limb, member, part, portion Pa1n2. &c. ; a member or component part of a logical argument or syllogism Nya1yid. &c -
~vlm.61. The contraries of unity and duality, dwell together in the same manner in the formless person of Brahma; as the different members of an embodied being, remain side by side in the same person. (The knowledge of all contrarieties, blends together in omniscience. Gloss).
~sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
Râma said–
62|Ø
अनिरावरण.अज्ञानात् केवलम् धर्म.चारिण: ।
a-nirAvaraNa_ajJAnAt kevalam dharma.cAriNa: |
शापादीन् सम्प्रयच्छन्ति यथा ब्रह्मंस्* तथा वद ॥७।१८६।६२॥
zApa_AdIn sam.prayacchanti yathA brahman* tathA vada ||62||
.
are they not realized?
lacking jnAna.Wisdom
tho following the dharma.path
how can they bestow curses & boons, brAhmaNa, tell me that
.
Vasishtha said—
63|o/
संकल्पयति यन् नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न.इतरत् ॥७।१८६।६३॥
saMkalpayati yat nAma sarga_Adau brahma brahmaNi |
tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||63||
.
saMkalpayati yat nAma sarga_Adau - what is conceived to be the creative cycle =
brahma brahmaNi - is the Immensity in the Immensity =
tat tadeva_anubhavati - That becomes just that =
yasmAt tattA_asti na_itarat - whence the Thatness is not otherwise.
~sv.63 VASISTHA continued: Whatever Brahma the creator ordained in the beginning of this creation prevails even now.
~vlm.63. Vasishtha replied:—Whatever is disposed in the beginning, by the Divine will which subsists in Brahma; the very same comes to pass afterwards, and nothing otherwise. (Lit. there is no other principale besides).
x64
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||
.
brahma vetti yat AtmAnam - the brahman which knows the Self =
sa: brahmA ayam prajApati: - is brahmA the Grandfather =
sa: ca no brahmaNa: bhinnam - he is not different from the brahman.Immensity = dravatvam iva vAriNa: - like water and its fluidity.
~vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself, and thereby he became the agent of the Divine will; therefore there is no difference between them. (i. e. betwixt Brahmá and Brahma); as there is none between the water and its fluidity.
~sv. Brahma is non-different from brahman the infinite consciousness.
*jd.64 - brahma vetti yat AtmAnam - the brahman which knows the Self = sa: brahmA ayam prajApati: - is brahmA the Grandfather = sa: ca no brahmaNa: bhinnam - he is not different from the brahman.Immensity = dravatvam iva vAriNa: - like water and its fluidity.
y65|o/
saMkalpayati yat nAma prathama:_asau prajApati: |
tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65||
saMkalpayati yat nAma prathama:_asau prajApati: |
tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65||
.
saMkalpayati yat nAma - what namely conceives =
prathama:_asau prajApati: - firstly is this prajApati =
tat.tat eva_Azu bhavati x
tasya idam kalpanam jagat - x.
~vwv. 1046/7.186.65. Which indeed that primeval god presiding over creation resolves (or imagines), that alone severally arises immediately. This world is his imagination.
~vlm.65. Whatsoever the Lord of creatures-Brahmá, proposes to do at first as inspired in him by the Divine will; the same takes place immediately, and the very same is styled this world.
~sv. Brahma is non-different from brahman the infinite consciousness.
x
z66
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66||
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66||
.
nirAdhAram - without support =
nirAlambam - without dependency =
vyoma_Atma vyomni bhAsate - x =
dur.dRSTe:_iva kezoNDram - x =
dRSTa-muktAvalI_iva ca - x.
~vlm.66. It has no support nor receptacle for itself, but appears as vacuous bubble in the great vacuity itself; and resembles the chain of pearls, fleeting before the eyes of purblind men in the open sky.
~sv. Brahma is non-different from brahman the infinite consciousness.
x67
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67||
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67||
.
saMkalpitA: prajA: tena - conceived peoples by him =
dharma: dAnam tapo guNA: - dharma, charity, austerity, =
vedA: zAstrANi bhUtAni - vedas, shAstras, beings =
paJca jJAta_upadezanA: - x.
~sv.67 That Brahma brought into being through his own thought-force the standard of righteousness, charity, austerity, good qualities, the Vedas and other scriptures and the five great elements.
~vlm.67. He willed the productions of creatures, and institution of the qualities of justice, charity and religious austerities; He stablished the Vedas and sástras, and the five system of philoshophical doctrines. (Namely; the four Vedas and the Smrites, forming the five branches of sacred knowledge, and the five branches of profane learning-consisting of the sankaya yoga, Pátanjala, Pásupata, and Vaishnava systems. gloss).
y68
tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68||
tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68||
.
tapasvina:_atha vAdai: ca - x =
yat brUyu:_avilambitam - they have said is not dependent =
yat.yat - whatever =
veda.vida: - Vedic scholars =
tat syAt - that would be = iti.so – tena.therefore/because.of.that - atha.next – kalpita.imagined.m - x
.
~sv.68 He also ordained that the utterances (boons, etc. ) of the ascetics and the knowers of the Vedas should come true.
~vlm.68. It is also ordained by the same Brahmá, that whatever the devotees-learned in the Vedas, pronounce in their calmness or dispute, the same takes place immediately; (from their knowledge of the Divine will).
#vilambita‑ - (‑end.comp‑) dependent on, closely connected with BhP. - #avilambitam
x
z69|o/
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69||
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69||
.
idam cit-brahma-chidram kham - x =
vAyu.Air: ceSTA.movement = agni.fire - uSNatA.heat.state = drava.flowing-: ambha.waters-: kaThina.hard/cruel-m bhUmi.earth: - iti.so tena.therefore/because.of.that - atha.next kalpita.imagined.A: - x.
~sv.69 It was Brahma who also ordained the nature of all substances here.
~vlm.69. It is he that has formed the chasm of vacuum in the inactive intellect of Brahma, and filled it with the fleeting winds and heating fire; together with the liquid water and solid earth.
***var. VLM,TPD: - brahmachidra KG: brahmAchidra
छिद् #chid -> #chidra -n.- (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening, {vagina} •‑• #nizchidra ‑ nir-chidra - having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046
#cidbrahmacchidra
#ceSTAgni
#kaThina
70|o/
चिद्.धातुर् ईदृशो वा_असौ यद्.यत् ख.आत्मा_अपि चेतति ।
तत्.तथा_अनुभवत्य् आशु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
cit.dhAtu:_IdRzo vA_asau yad.yat kha_AtmA_api cetati |
tat.tathA_anubhavati_Azu tvam aham sa iva_akhilam ||70||
.
or else it is some sort of Conscious=dhAtu-base:--whatever
the Kha-space=Self conceives, just-so it becomes:--you, I, and they
altogetherly-unapart.
cit.dhAtu: IdRza: vA asau - or it, as some sort of Consciousness=dhAtu-base - a DhAtu is a grammatical root, like >bhU in <anubhavati> -
yad.yat - whatever =
kha_AtmA api cetati - the kha.space-Self conceives - personal space =
tat.tathA - thusever =
anubhavati_Azu - it quickly becomes =
tvam aham sa iva_akhilam - you, I, and he altogether/unapart.
~vlm.70. It is the nature of this intellectual principle, to think of everything in itself; and to conceive the presence of the same within it, whether it be a thought of thee or me or of anything beside (either in general or particular).
~sv.70-71 Just as we become our own dream-objects while dreaming, consciousness though it is real and conscious becomes even the unreal world-appearance with all its sentient and insentient objects. The unreal world-appearance itself is later regarded as real on account of constantly repeated affirmation and conviction of its reality.
*jd.70 - cit.dhAtu: IdRza: vA asau - or it, as some sort of Consciousness=dhAtu-base - a DhAtu is a grammatical root, like >bhU in <anubhavati> - yad.yat - whatever = kha_AtmA api cetati - the kha.space-Self conceives - personal space = tat.tathA - thusever = anubhavati_Azu - it quickly becomes = tvam aham sa iva_akhilam - you, I, and he altogether/unapart.
71|o/
तद् यथा वेत्ति चिद्.व्योम तत् तथा तद् भवत्य् अलम् ।
स्वप्ने त्वम् अहम्.आदि_इव सदात्मा_अप्य् असद् आत्मकम् ॥७।१८६।७१॥
tat yathA vetti cit.vyoma tat tathA tat bhavati_alam |
svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||71||
.
tat that
as knowing yathA vetti
Conscious.space cit.vyoma
tat that thus
tathA
tat bhavati_alam that becomes assez
svapne tvam aham.Adi_iva in dream
sadAtmA_api_asat Atmakam - x.
~vlm.71. Whatever the vacuous intellect thinks in itself, the same it sees present before it; as our actual selves come to see, the unreal sights of things in our dreams.
~sv.70-71 Just as we become our own dream-objects while dreaming, consciousness though it is real and conscious becomes even the unreal world-appearance with all its sentient and insentient objects. The unreal world-appearance itself is later regarded as real on account of constantly repeated affirmation and conviction of its reality.
72|o/
शिलानृतम् यथा सत्यम् संकल्प-नगरे तथा ।
जगत् संकल्प-नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
zilAnRtam yathA satyam saMkalpa-nagare tathA |
jagat saMkalpa-nagare satyam brahmaNa Ipsitam ||72||
.
zilA_anRtam yathA - x =
satyam - x =
saMkalpa-nagare tathA - x =
jagat saMkalpa-nagare - x =
satyam - x =
brahmaNa: Ipsitam - x.
~AB.
~sv.72 When one indulges in daydreaming he can even see stone images dance as if they were real: even so this world-appearance which appears in brahman is thought to be real.
~vlm.72. As we see the unreal flight of stones, as realities in our imagination; so we see the false appearance of the world, as true by the will of god, and the contrivance of Brahma.
x73
cit.svabhAvena zuddhena yat buddham yat ca yAdRzam |
tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73||
cit.svabhAvena zuddhena yat buddham yat ca yAdRzam |
tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73||
.
cit.svabhAvena zuddhena - x =
yat buddham - x =
yat ca yAdRzam - x =
tat a.zuddha:_anyathA kartum - x =
na zakta: kITako yathA - x.
~vlm.73. Whatever is thought of by the pure intellect, must be likewise of a purely intellectual nature also; and there is nothing that can do it otherwise, (or convert it to grossness), as they defile the pure metal with some base alloy.
~sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
y74
abhyastam bahulam saMvit pazyati_itarat alpakam |
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74||
abhyastam bahulam saMvit pazyati_itarat alpakam |
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74||
.
abhyastam bahulam - x =
saMvit pazyati_itarat alpakam - x =
svapne jAgrat-svarUpe ca - x =
vartamAne_akhilam ca tat - x.
~vlm.74. We are apt to have the same conceptions of things in our consciousness, as we are accustomed to consider them, and not of what we are little practiced to think upon; hence we conceive all that we see in our dreams to be true, from our like conceptions of them in our waking state. (It is thus that we conceive this purely ideal world as a gross body, from our habit of thinking so at all times).
~sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
x
z75
sadA cit.vyoma cit.vyomni kacat ekam idam nijam |
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75||
sadA cit.vyoma cit.vyomni kacat ekam idam nijam |
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75||
.
sadA –
always
cit.vyoma cit.vyomni –
Conscious.sky in Conscious.sky
kacat –
projecting
ekam idam nijam –
this innate one
draSTR-dRzya_Atmakam rUpam - x =
pazyat –
seeing
AbhAti netarat –
shining.forth not otherwise
.
~vlm.75. It is by uniting one's intellectuality, with the universal and divine intellect, and by the union of the subjective and objective and their perceptibility in one's self, by means of the triputi yoga, that we can see the world in its true light.
~sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
#draSTRdRzyAtmaka
76|Ø
एकम् द्रष्टा च दृश्यम् च चिन्.नभ: सर्वगम् यत: ।
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
तस्माद् यथेष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||76||
.
ekam - one =
draSTA ca - both the See/knower =
dRzyam ca - and the See/known =
yata: - from-which =
cit.nabha: sarva.gam * - the everywhere.going Consciousness.sky =
tasmAt - from-That =
yathA.iSTam yad - what is so.wished =
yatra dRSTam - where it is see/known =
tat tatra sat sadA - That there is-So always.
~vlm.76. One universal and vacuous intellect, being all pervading and omnipresent, is the all seeing subject and all seen objects by itself; hence whatever is seen or known to be anywhere, is the very verity of the intellect and no other.
~sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
*jd.76 – ekam - one = draSTA ca - both the See/knower = dRzyam ca - and the See/known = * yata: - from-which = cit.nabha: sarva.gam * - the everywhere.going Consciousness.sky = tasmAt - from-That = yathA.iSTam yad - what is so.wished = yatra dRSTam - where it is see/known = tat tatra sat sadA - That there is-So always.
#cinnabha
77|o/
वाय्व्_अङ्गग-स्पन्दन.वज्_जल-अङ्ग-द्रव-भाववत् ।
यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
vAyu_aGga.ga-spandana.vaj_jala_aGga-drava-bhAvavat |
yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||77||
.
as spanda.vibration is in the air
as flow is in the water
as immensity is in the brahman
thus is the unborn in the embodied world
.
78|o/
ब्रह्मैव_अहम् विराड्-आत्मा विरड्-आत्म-वपुर् जगत् ।
भेदो_ न ब्रह्म-जगतो: शून्यत्व-अम्बरयोर् इव ॥७।१८६।७८॥
brahmaiva_aham virAT-AtmA virAD-Atma-vapu:_jagat |
bheda: na brahma-jagato: zUnyatva_ambarayo:_iva ||78||
.
brahma*
* a Fuzzy  construction implying both the brahman.Immensity and the God brahmA.
indeed
is "I"
virAT-AtmA the Creative Self
:
the embodiment of the Creative Self is the world
there's no distinction between brahma and the world
:
like the effective Emptiness of the sky
.
~vlm. ... there is no difference of the world from Brahma, as there is none between air and vacuity.
x79
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79||
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79||
.
yathA prapAta.-e.in payasa: - as in the falling of water =
vicitrA: kaNa-paGktaya: - the spraying waterdrops =
vicitra-deza.kAla~antA: - x =
nipatanti utpatanti ca – x.
~vlm.79. As the drops of water as a cataract, assume many forms and run their several ways; so the endless works of nature take their various forms and courses, at different places and times.
~sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
y80
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80||
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80||
.
nipattyA_eva_ekayA_Akalpam - x =
mano-buddhy.Adi-varjitA: -
Mind without its intellective and Affective functions
Atmani_eva_Atmana: bhAnti –
in Self alone shining from Self
tathA yA: brahma-saMvida: - thus what are brahmic concepts...
~vlm.80. All beings devoid of their senses and understanding, issue as waters of the waterfall, from the cascade of the divine mind; and remain forever in their uniform courses, with the consciousness of their existence in Brahma.
x
z81|o/
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81||
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81||
.
...
tAbhi: - by them
svayam - Urself
sva.deheSu - in Ur.own body
buddhi-Adi=parikalpanA: - bringing.about intellectual functions =
kRtvA - having made =
urarI.kRtA - x =
sarga.zrIr abdhi: - the plentiful sea of Creation
dravatA yathA – as a state of flow.
~vlm.81. But such as come forth from it, with the possession of their senses and intellects in their bodies; deviate in different ways like the liquid waters, in pursuit of their many worldly enjoyments.
~sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
#buddhyAdiparikalpanA
* MW has parikalpa: as a Buddhist term for illusion.
x82|Ø
tat evam jagat iti_asti durbodhena mama tu_idam |
akAraNakam advaitam ajAtam karma kevalam ||82||
tat evam jagat iti_asti durbodhena mama tu_idam |
akAraNakam advaitam ajAtam karma kevalam ||82||
.
tat evam jagat iti_asti
so That is this World
durbodhena mama tu – but wrongly realized by me
idam - is this =
causeless, nondual
entirely uneffected karma
.
~vlm.82. They are then insensibly led, by their want of good sense, to regard this world as theirs, (i. e. the sphere of their actions, being ignorant of its identity with the uncreated spirit of god.
#durbodha
#akAraNaka
y83|o/
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
upalAdau jaDA sattA tAdRzI paramAtmana: ||83||
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
upalAdau jaDA sattA tAdRzI paramAtmana: ||83||
.
asta-sthiti: - the state of setting - like the sun - death =
zarIre asmin - in this body =
yAdRz rUpA anubhUyate - whatever form is experienced =
upala_Adau - in rocks &c. =
jaDA sattA - inert So-ness =
tAdRzI paramAtmana: - it is thatever for the Supreme Self.
~vlm.83. As we see the existence and distribution of other bodies in us, and the inertness of stones in our bodies; so the Lord perceives the creation and annihilation of the world, and its inertia in himself.
~sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
*jd.83 - asta-sthiti: - the state of setting - like the sun - death = zarIre asmin - in this body = yAdRz rUpA anubhUyate - whatever form is experienced = upala_Adau - in rocks &c. = jaDA sattA - inert So-ness = tAdRzI paramAtmana: - it is thatever for the Supreme Self.
x
z84
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||
.
yathA_ekasyAm su.nidrAyAm - as in unified deep.sleep = suSupta-svapnakau sthitau - both dreamless Sleep and Dream exist + tathA_ete sarga-saMhAra=bhAsau – thus the projections of creation and destruction - brahmaNi saMsthite - are inherent in the brahman.Immensity
.
~sv.84 Just as a conscious being may sometimes be in an unconscious state, even so the supreme being or the infinite consciousness itself exists as the apparently inert world.
~vlm.84. As in our state of sleep we have both our sound sleep and our dreams also; so doth the divine soul perceive the creation as well as its annihilation, in its state of perfect rest and tranquility.
* yathA_ekasyAm su.nidrAyAm - as in unified deep.sleep = suSupta-svapnakau sthitau - both dreamless Sleep and Dream exist + tathA_ete sarga-saMhAra=bhAsau – thus the projections of creation and destruction - brahmaNi saMsthite - are inherent in the brahman.Immensity
85|o/
सुषुप्त-स्वप्नयोर् भात: प्रकाश-तमसी यथा ।
एकस्याम् एव निद्रायाम् सर्ग-अ.सर्गौ तथा परे ॥७।१८६।८५॥
suSupta-svapnayo: bhAta: prakAza-tamasI yathA |
ekasyAm eva nidrAyAm sarga_a.sargau tathA pare ||85||
.
just as deep Sleep is dark, and Dream is light, during a single sleep,
so with the Uprising or non-Uprising of the universe.
suSupta-svapnayo: - Sleep and Dream =
bhAta: - shining =
prakAza-tamasI yathA - as light and darkness =
ekasyAm eva nidrAyAm - in the one sleep =
within & without Creation
tathA pare - thus likewise =
~vlm.85. The divine soul perceives in its state of tranquility, the two phases of creation and destruction, succeeding one another as its day and night; just as we see our sleep and dreams recurring unto us like darkness and light.
~sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
*jd.85 - suSupta-svapnayo: - Sleep and Dream = bhAta: - shining = prakAza-tamasI yathA - as light and darkness = ekasyAm eva nidrAyAm - in the one sleep = sarga_asargau - uprising and non-arising [Surge and nonSurge] = tathA pare - thus likewise =
\
यथा नरो ऽनुभवति निद्रायाम् दृषद: स्थितिम् ।
yathA nara:_anubhavati nidrAyAm dRSada: sthitim |
परमात्मा .अनुभवति तथा. एतज्. जड-संस्थितिम् ॥७।१८६।८६॥
paramAtmA_anubhavati tathA_ etat jaDa-saMsthitim ||86||
.
just as a human pursues a sleeping state like stone
the Absolute Self pursues its own inert condition
.
~vlm.86. As a man sees in his mind, both the dream of moving bodies as well as immovable rocks in his sleep; so does the Lord perceive the ideas, both of the stable and unstable in his intellectual tranquility.
*jd.86 – yathA nara: anubhavati - as a man undergoes = nidrAyAm dRSada: sthitim - sleep a state like stone = paramAtma anubhavati – the Perfect Self pursues = tathA etat - thus this = jaDa-saMsthitim - inert condition.
87|o/
अङ्गुष्ठस्य_अथवा_अङ्गुल्या वाताद्य्-अस्पर्शने सति ।
यो_s_न्य-चित्तस्य_अनुभवो_ दृषदादौ स आत्मन: ॥७।१८६।८७॥
aGguSThasya_athavA_aGgulyA vAtAdy-asparzane sati |
ya:_a_nya-cittasya_anubhavo dRSadAdau sa Atmana: ||87||
.
aGguSThasya_athavA_aGgulyA - x =
vAta_Ady-asparzane sati - x =
ya:_a_nya-cittasya_anubhavo - x =
dRSadAdau sa Atmana: - x.
aGguSThasya –
of the thumb –
athavA –
otherwise –
aGgulyA –
by a finger –
vAta_Adi-asparzane –
non-contact with the elements –
sati –
being –
ya: -
which –
anya-cittasya –
any concern –
anubhava: -
experience –
dRSada_Adau –
like stone and such –
sa Atmana: -
of the self
~vlm.87. As a man of absent mind, has no heed of the dust flying on any part of his body; so the divine spirit is not polluted, by his entertaining the ideas of gross bodies within itself.
~sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
A finger or a thumb are not concerned by the experience
of what they come in contact with; and so the self, as still as stone.
#aGguSTha - m. the thumb ; the great toe ; a thumb's breadth, usually regarded as equal to an aGgula - m. (>ag or >aGg), a finger; the thumb; a finger's breadth, a measure equal to eight barley-corns, twelve aGgulas making a vitasti or span, and twenty-four a hasta or cubit; (in astron.) a digit, or twelfth part; aGgula-pramANa - n. the measure or length of an aGgula. aGguli aGgulI - f. a finger; a toe; the thumb; the great toe; the finger-like tip of an elephant's trunk; the measure aGgula dRSada - n. sg. millstone and mortar # asparzana a-sparzana - n. non-contact, avoiding the contact of anything (especially of one who is impure)
#dRR* #dRSada - mfn. = °षद् in °दो*लूखल n. sg. millstone and mortar Hariv. 6509.
#vAtAdyasparza -
x88
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88||
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88||
.
vyoma_upala-jala=AdInAm -
as sky, stone, water—such things are experiences of the body
yathA deha_anubhUtaya: - as bodily experiences =
tathA_asmAkam a-cittAnAm - thus of our non-Affections =
adya nAnA_anubhUtaya: - now various experiences.
~vlm.88. As the air and water and stones, are possessed of the consciousness of their airy, watery and solid bodies, so are we conscious of our material, intellectual and spiritual bodies likewise.
y89
kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: |
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89||
kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: |
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89||
.
kAle kAleSu bhAnti_etA: -
these appear at various times
yathA_ahorAtra-saMvida: -
as in the awareness of day & night
tathA_a-saMkhyA: pare bhAnti –
thus uncounted appear above/on.high
sarga-saMhAra-saMvida: -
the awareness of creation & destruction.
~vlm.89. As in the duration of the entire kalpa age, innumerable days and nights are manifested unitedly, thus the creations and destructions are manifested in brahman.
~sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
x
z90
Aloka.rUpa-manana~anubhava~eSaNa~icchA
mukta~Atmani sphurati vAri-ghane svabhAvAt |
Avarta-vIci-valaya.Adi yathA tathA_ayam
zAnte pare sphurati saMhati-sarga-pUga: ||90||
Aloka.rUpa-manana~anubhava~eSaNa~icchA
mukta~Atmani sphurati vAri-ghane svabhAvAt |
Avarta-vIci-valaya.Adi yathA tathA_ayam
zAnte pare sphurati saMhati-sarga-pUga: ||90||
.
Aloka.rUpa-manana_anubhava_eSaNa-icchA - x =
mukta_Atmani sphurati vAri-ghane - x =
svabhAvAt - x =
Avarta-vIci-calaya_Adi yathA - x =
tathA_ayam - x =
zAnte pare sphurati - x =
saMhati-sarga-pUga: - x.
~vlm.90. As the mind that is freed from seeing the objects of sight, and liberated from entertaining all their thoughts and desires also, flows along like a stream of limpid waters; so doth the current of the divine spirit glide on eternally, with the waves and eddies of creation and dissolution, perpetually rolling on and whirling therein.
~sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
oॐm
DAILY READINGS sn 18 November, 2018
fm4017 1.nv18 Worlds Within Worlds .z31
fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
fm7186 3.nv16..18 Understanding the Higher Meaning .z90
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
sarga 7.186
vAlmIki: uvAca |
kundadante vadati_evam vasiSTha: bhagavAn muni: |
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||
वसिष्ठ* उवाच ।
bata vijJAna-vizrAnti: asya jAtA mahAtmana: |
kara~amalakavat vizvam brahma_iti paripazyati ||02||
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||03||
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05||
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06||
para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita: yata: |
paramANu: eva brahmANDam anta: sthita-jagat yata: ||07||
tasmAt cit.AkAzam an-Adi.madhyam
akhaNDitam saumyam idam samastam |
nirvANam astam gata-jAti-bandha:
yathAsthitam tiSTha nirAmaya~AtmA ||08||
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09||
yathA yatra jagati_etat svayam brahma kham Atmani |
svarUpam ajahat zAntam yatra sampadyate tathA ||10||
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11||
dRzyam eva param brahmA param brahma_eva dRzyatA |
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12||
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13||
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14||
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15||
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16||
cit cinoti tathA jADyam nara: nidrA-sthiti: yathA |
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17||
citA vedana-vettAram sthAvaram kriyate vapu: |
citA vedana-vettAram jaGgamam kriyate vapu: ||18||
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19||
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20||
tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||21||
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22||
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23||
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
etat na ca_Atmana: ca_anyat citre citra-vadhU: yathA ||24||
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25||
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26||
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27||
cit.nidrAyA: svapna.maya: bhAga: cittam udAhRtam |
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28||
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29||
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
kiyat.pramANam bhagavan katham asya_udare jagat? ||30||
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31||
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
A-brahma=stamba-paryantam jagat yAti sahasraza: ||32||
yat etat Aditya-pakSAt Urdhvam saMyAti vedanam |
etat citam bhUtam etat aparyanta_amala_AkRti ||33||
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
yat AyAnti tadA sarga: cittAt Agata* ucyate ||34||
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35||
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36||
asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: |
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37||
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38||
yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva |
tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39||
40 41 42
yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43||
yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44||
samatA satyatA sattA ca_ekatA nirvikAritA |
AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45||
46 47 48
dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49||
kAlena_abhyAsa-yogena vicAreNa samena ca |
jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50||
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51||
52 53 54
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
yat yathA saMkalpayati tathA bhavati tasya tat ||55||
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56||
sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57||
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58||
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59||
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60||
61 62 63
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||
saMkalpayati yat nAma prathama:_asau prajApati: |
tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65||
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66||
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67||
tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68||
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69||
70 71 72
cit.svabhAvena zuddhena yat buddham yat ca yAdRzam |
tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73||
abhyastam bahulam saMvit pazyati_itarat alpakam |
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74||
sadA cit.vyoma cit.vyomni kacat ekam idam nijam |
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75||
76 77 78
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79||
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80||
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81||
tat evam jagat iti_asti durbodhena mama tu_idam |
akAraNakam advaitam ajAtam karma kevalam ||82||
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
upalAdau jaDA sattA tAdRzI paramAtmana: ||83||
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||
85 86 87
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88||
kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: |
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89||
Aloka.rUpa-manana~anubhava~eSaNa~icchA
mukta~Atmani sphurati vAri-ghane svabhAvAt |
Avarta-vIci-valaya.Adi yathA tathA_ayam
zAnte pare sphurati saMhati-sarga-pUga: ||90||
||
7187
fm7187
+++
sarga 7.186
Vâlmîki of the Anthill said—
01
Vasishtha said—
02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
31
know this Affective mind as
a Human,
a God, a Darkling,
a vegetable, a woman, a mountain, a snake, a Zombie, a bird, a worm,
a Râkshasa.demon
.
32 33 34
35
Affective mind is known as Living.jIva
:
that is
without beginning or end
like the local.space within a pot
within a body or without
according.with its wish
36 37 38 39
40 41 42
43 44 45
46 47 48
49 50 51
52 53 54
55 56 57 58 59 60
61 62 63
64 65 66 67 68 69
70 71 72
73 74 75
76 77 78
79 80 81 82 83 84
85 86
just as a human seeks a sleeping state like stone
the Absolute pursues its own inert condition
.
87
88 89 90
||
+++
.z90
40|90|01|02|*04|66|80|05|67|06|08|*09|*10|87|51|11|09|42|12|13|60|82|14|16|69|17|89|33|19|19|20|21|13|*23|24|26|27|22|56|64|28|16|89|64|29|30|33|82|32|60|34|15|37|89|38|63|39|40|43|44|17|45|46|48|49|51|52|53|54|55|56|57|58|80|59|79|82|61|33|46|27|82|*63|03|87|65|76|67|*21|68|69|70|71|72|73|57|40|22|75|80|76|77|78|79|69|81|83|15|51|84|80|85|*87|88|*90|07|01|33|18|42|*02|03|64|25|04|05|06|25|07|08|22|36|10|11|12|56|14|15|18|*20|*41|*22|23|63|24|26|42|28|50|47|29|30|32|67|34|62|36|37|38|*87|**39|66|74|41|*76|43|44|45|47|03|80|64|48|67|49|79|82|50|18|33|52|25|19|53|*54|07|89|09|55|*33|36|58|59|13|60|61|62|16|65|66|17|67|68|70|21|71|72|73|74|25|75|77|78|*41|27|80|50|47|**81|83|62|84|57|85|42|74|88|46|
Jiva Das
https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20:igher%20Meaning%20.z90.docx?dl=0
<https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0>
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18
सर्ग ७.१८६
sarga 7.186
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
कुन्ददन्ते वद*ति**_**ए*वम् वसिष्ठः भगवान् मुनिः ।
kundadante vadati_evam vasiSTha: bhagavAn muni: |
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186*|*1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
बत विज्ञान.विश्रा*न्तिः**_**अ*स्य जाता महात्मनः ।
bata vijJAna-vizrAnti: asya jAtA mahatmana: |
कर.अमलकव*त्**_**वि*श्वम् ब्रह्म_इति परिपश्यति ॥७।१८६।२॥
kara~amalakavat vizvam brahma_iti paripazyati ||7|186*|*2||
किल_इदम् भ्रान्ति*.**मा*त्र.आत्म विश्वम् ब्रह्मेति भा*ty **अ*जम् ।
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186*|*3||
य*द् य*था येन यत्र_अस्ति यादृ*क् या*व*द् य*दा यतः ।
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||7|186*|*4||
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186*|*5||
यस्या य*स्याः**_**तु**_**अ*वस्थायाः क्रियते संविदा भरः ।
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||7|186*|*6||
प*रः**_**ब्र*ह्माण्डम् एव_अ*णुः**_**चिद्व्यो*म्नः_अन्तःस्थि*to **य*तः ।
para: brahmANDam eva_aNu: cit.vyomn*a:_a*nta:sthita: yata: |
परमा*णुः**_**ए*व ब्रह्माण्डम् अन्तः स्थि*त.*जग*द् य*तः ॥७।१८६।७॥
paramANu: eva brahmANDam anta:sthita-jagat yata: ||7|186*|*7||
तस्मा*त्**_**चिदा*काशम् अन्*.**आ*दि.मध्यम्
tasmA*t_c*it.AkAzam an-Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् ग*त.*जाति*.**ब*न्धः
nirvANam astam gata-jAti-bandha:
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya~AtmA ||7|186*|*8||
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMci*t_c*a brahmAtmani_eva saMsthitam ||7|186*|*9||
यथा यत्र जग*ति**_**ए*तत् स्वयम् ब्रह्म खम् आत्मनि ।
yathA yatra jagati_etat svayam brahma kham Atmani |
svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
ब्रह्म दृश्यम् इति द्वैतम् न कदाचि*द् य*थास्थितम् ।
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
dRzyam eva param brahmA param brahma_eva dRzyatA |
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.दे*हो नि*राकृतिः ।
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
संवि*त्.मा*त्र.आत्मा प्रतिघः स्व.अनुभू*तः**_**अपि**_**अ*स*त्**_**म*यः
॥७।१८६।१३॥
saMvit.mAtra~AtmA pratigha: svahanubhUt*a:_a*pi_asat maya: ||7|186|13||
संवि*त्.म*यः यथा ज*न्तुः**_**नि*द्रा.आत्मा_आस्ते ज*डः**_**अ*भवत् ।
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaD*a:_a*bhavat |
जडी.भूता तथा_एषा_आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
दिनैः कतिप*यैः**_**एए*व वृद्धिम् अभि.आजगाम सः ।
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
आ.मोक्षम् एषा जीवस्य भु*वि**_**अ*म्भसि_अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
खे ख.आत्म*भिः**_**ज*गत्.लक्षैः स्वप्न.आ*भैः**_**भा*सते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi: jaga*t.l*akSai: svapna.Abhai: bhAsate sthita: ||7|186|16||
चि*त्**_**चि*नोति तथा जाड्यम् *नरः**_**नि*द्रा.स्थितिः यथा ।
ci*t_c*inoti tathA jADyam nara: nidrA-sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
citA vedana-vettAram sthAvaram kriyate vapu: |
citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
tathA_ekam evApratigham cita:sthAvara-jaGgamam ||7|186|19||
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||7|186|20||
त*च् च* एव_अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
ta*t_c*a_eva_a-pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचि*त्**_**न*_आसी*द् अ*प्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||7|186|21||
अयम् आ*दिः**_**अ*यम् च अन्तः सर्गस्य_इ*ty **अ*वभासते ।
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
स्थित एकः हि_अन्*.**आ*दि.अन्तः परमार्थ-घनः यतः ।
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
प्रलय.स्थिति-सर्ग.आदि दृश्यमानम् न विद्यते ।
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
एत*त्**_**न* च आत्मनः च अन्य*त्**_**चि*त्रे चित्र*.**व*धूः यथा ॥७।१८६।२४॥
etat na ca_Atmana: ca_anya*t_c*itre citra-vadhU: yathA ||7|186|24||
कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रा*त्**_**न* भिद्यते ।
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
प्रल*यः**_**अ*यम् इयम् सृष्टिः_इयम् स्वप्नः_ घनः *तु**_**अ*यम् ।
pralay*a:_a*yam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
भा*so '*प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
bhAs*a:_a*pratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
चि*त्.नि*द्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव-ससुर.आ*दि.*दृक् ॥७।१८६।२८॥
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
एष एव परिज्ञातः सुषु*प्तिः**_**भ*वति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
चित्तम् देव.असुर.आदि.आत्म चि*त्.नि*द्रा स्व_आत्म-दर्शनम् ।
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
य*d **ए*त*d **आ*दि*त्य.*पक्षा*त्**_**ऊ*र्ध्वम् संयाति वेदनम् ।
ya*t_e*tat Aditya-pakSAt Urdhvam saMyAti vedanam |
एत*त्**_**चि*तम् भूतम् एत*द् अ*पर्यन्त_अमल_आकृति ॥७।१८६।३३॥
eta*t_c*itam bhUtam etat aparyanta_amala_AkRti ||7|186|33||
एत*त्**_**उ*ग्रम् चि*तः**_**रू*पम् अस्य_अन्तर्.भुवन.ऋद्धयः ।
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
चित्तम् एव विदुः_जीवम् त*d **आ*द्यन्त*.**वि*वर्जितम् ।
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||7|186|35||
निम्न*.**उ*न्नतान् *भुवः**_**भा*गान् गृह्णाति च जहति च ।
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
sarit-pravAh*a:_a*Gga yathA zarIrANi tathA mana: ||7|186|36||
अस्य *तु**_**आ*त्म-परिज्ञाता*d **एषः**_**दे*ह.आ*दि.*सम्भ्रमः ।
asya tu_Atma-parijJAtA*t_e*Sa: deha.Adi-sambhrama: |
शाम्य*ति**_**आ*शु_अवबोधेन मरु-वाः-प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
जग*ty **अ*न्तर् अ*णुः**_**य*त्र तत् प्रमाणम् हि चेतसः ।
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
sa*t_e*va ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
यावत् किंचि*त्**_**इ*दम् दृश्यम् त*त्**_**चि*त्तम् स्वप्न.भूषु_इव ।
yAvat kiMcit idam dRzyam ta*t_c*ittam svapna-bhUSu_iva |
त*d **ए*व च पुमान् तस्मात् *कः**_**भेदः**_**ज*ग*त्.आ*त्मनोः ॥७।१८६।३९॥
ta*t_e*va ca pumAn tasmAt *ka:_bheda: _a*ga*t-A*tmano: ||7|186|39||
चि*d **ए*व_अयम् पदा*र्थ.ओ*घः न_अस्ति_अन्यस्मिन् पदार्थता ।
ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
यथा_एक-देशे सर्वत्र स्फुर*न्ति**_**अ*पः_अम्बुधौ पृथक् ।
yathA_eka-deze sarvatra sphuranti_ap*a:_a*mbudhau pRthak |
ब्रह्म*ny **अ*नन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
यथा द्रवत्वम् अम्भो*dhAv **आ*पः_ जठर.कोशगाः ।
yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
यथा स्थि*त.*जग*c.cha*ल.भञ्जिक.आकाश-रू*प.*धृक् ।
yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
चित्.स्तम्भः_अयम् अ.स्पन्दः स्थित* आद्यन्त*.**व*र्जितः ॥७।१८६।४३॥
cit-stambh*a:_a*yam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
svarUpam atyaja*t_c*hAntam svapna-bhUmau_iva_akhilam ||7|186|44||
समता सत्यता सत्ता च एकता निर्विकारिता ।
samatA satyatA sattA ca_ekatA nirvikAritA |
AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||7|186|45||
स्वप्न*.**सं*कल्प*.**सं*सार.वर.शा*प.*दृशाम् इह ।
svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
सरो ऽब्धि-सरि*d.**अ*म्बुनाम् इव_अन्यत्वम् न वा_अथवा ॥७।१८६।४६॥
sar*a:_a*bdhi-sarit-ambunAm iva_anyatvam na vA_athavA ||7|186|46||
राम उवाच ।
rAma* uvAca |
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
vara.zApa~artha.saMvittau kArya-kAraNatA katham |
उपादानम् विना कार्यम् न_अ*sty **ए*व किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||7|186|47||
स्ववदा*त.*चि*दा*काश-कचनम् जग*त्**_**उ*च्यते ।
svavadAta-cit.AkAza-kacanam jagat ucyate |
स्फुरणे पयसाम् अ*bdhAv **आ*वर्त*.**च*लनम् यथा ॥७।१८६।४८॥
sphuraNe payasAm abdhAu_Avarta-calanam yathA ||7|186|48||
ध्वन*nto '*ब्धि-जलानि_इव भान्ति भावाः चि*दा*त्मकाः ।
dhvanant*a:_a*bdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आ*hur **म*निषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm A*hu*: maniSiNa: ||7|186|49||
कालेन_अभ्यास.योगेन विचारेण समेन च ।
kAlena_abhyAsa-yogena vicAreNa samena ca |
जा*ter **वा* सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
सम्य*g.**ज्ञा*नवतः ज्ञस्य यथा भूत.अर्थ-दर्शिनः ।
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
बुद्धिः भवति चि*त्.मा*त्र-रूपा द्वैत~ऐक्य*.**व*र्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
निरावरण*.**वि*ज्ञान.मयी चि*d.**ब्र*ह्म.रूपिणी ।
nirAvaraNa-vijJAna-mayI cit-brahma.rUpiNI |
संवित्.प्रकाश*.**मा*त्र~एक-देह_अ.देह*.**वि*वर्जिता ॥७।१८६।५२॥
saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
*so '*यम् पश्य*ty **अ*शेषेण यावत् संकल्प*.**मा*त्रकम् ।
s*a:_a*yam pazyati_azeSeNa yAvat saMkalpa-mAtrakam |
स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
अ*syA **इ*दम् हि संकल्प.मात्रम् एव_अखिलम् जगत् ।
asyA: idam hi saMkalpa.mAtram eva_akhilam jagat |
यथा संकल्प*.**न*गरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
आत्मा स्व.संकल्प*.**व*रः स्ववदा*to **य*था यथा ।
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
संकल्प*.**न*गरे बालः शिला.प्रोड्डयनम् यथा ।
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
सत्यम् वे*त्ति**_**अ*नुभूय_अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
स्व.संकल्प.आत्म.भू*te '*स्मिन् परम_आत्मा जगत्.त्रये ।
sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वे*त्ति**_**अ*नन्यत् तथा_आत्मनः ॥७।१८६।५७॥
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||7|186|58||
अ=निरावरण.ज्ञ*pter **य*तः शान्ता न भेद.धीः ।
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
या यथा कलना रूढा तावत् सा_आद्या_अपि संस्थिता ।
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
na parAvartitA yAvat yatnAt kalpanayA_anyayA ||7|186|60||
ब्रह्म*ny **अ*वयव*.**उ*न्मुक्ते द्विता~एकत्वे तथा स्थिरे ।
brahmaNi_avayava~unmukte dvitA~ekatve tathA sthire |
यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
संकल्पयति य*n **ना*म सर्ग.आदौ ब्रह्म ब्रह्मणि ।
saMkalpayati yat nAma sarga~Adau brahma brahmaNi |
तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
ब्रह्म वेत्ति *य**d **आ*त्मानम् *स* ब्रह्मा_अयम् प्रजापतिः ।
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
संकल्पयति य*n **ना*म प्रथ*mo '*सौ प्रजापतिः ।
saMkalpayati yat nAma pratham*a:_a*sau prajApati: |
तत्.त*d **ए*व_आशु भवति तस्य_इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.ta*t_e*va_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
संकल्पिताः प्र*jAs **ते*न धर्मः दानम् तपः गुणाः ।
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
तपस्वि*no '*थ वादैः च यत् ब्रूयुः_अविलम्बितम् ।
tapasvin*a:_a*tha vAdai: ca yat brUyu:_avilambitam |
यद्.यत् वेद.विदः तत् स्या*त्**_**इ*ति तेन_अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
इदम् चि*d.**ब्र*ह्म.छिद्रम् खम् वा*yuz **चे*ष्ट.अ*gnir **उ*ष्णता ।
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
drav*a:_a*mbha: kaThinam bhUmi:_iti tena_atha kalpitA: ||7|186|69||
चि*d.**धा*तुः_ईदृशः वा_असौ यत्.यत् ख.आत्मा_अपि चेतति ।
cit.dhAtu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
तत्.तथा_अनुभव*ति**_**आ*शु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
त*द् य*था वेत्ति चि*d**व्यो*म तत् तथा तत् भव*ty **अ*लम् ।
tat yathA vetti cit.vyoma tat tathA tat bhavati_alam |
svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
शिला_अनृतम् यथा सत्यम् संकल्प*.**न*गरे तथा ।
zilA_anRtam yathA satyam saMkalpa-nagare tathA |
जगत् संकल्प*.**न*गरे सत्यम् ब्रह्मण* ई*प्सितम् ॥७।१८६।७२॥
jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
चित्.स्वभावेन शुद्धेन य*d **बु*द्धम् य*च् च* यादृशम् ।
cit.svabhAvena zuddhena yat buddham ya*t_c*a yAdRzam |
त*द् अ*.शुद्धः_अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
tat a.zuddh*a:_a*nyathA kartum na zakta: kITaka: yathA ||7|186|73||
अभ्यस्तम् बहुलम् संवित् पश्यति_इतर*द् अ*ल्पकम् ।
abhyastam ba*hu*lam saMvit pazyati_itarat alpakam |
स्वप्ने जाग्रत्.स्वरूपे च वर्तमा*te '*खिलम् च तत् ॥७।१८६।७४॥
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
सदा चि*d**व्यो*म चि*d**व्यो*म्नि कच*d **ए*कम् इदम् निजम् ।
sadA cit.vyoma cit.vyomni kaca*t_e*kam idam nijam |
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्य*d **आ*भाति न.इतरत् ॥७।१८६।७५॥
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
एकम् द्रष्टा च दृश्यम् च चि*n.**न*भः सर्वगम् यतः ।
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
वायु_अङ्ग.ग.स्पन्दन.वत्_जल.अङ्ग.द्रव-भाववत् ।
vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
ब्रह्मैव_अहम् विराट्*.**आ*त्मा विराट्*.**आ*त्म*.**व*पुः_जगत् ।
brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
भेदः न ब्रह्म-जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
निपत्त्या_एव_एकया_आकल्पम् म*no **बु**ddhyA**दि.*वर्जिताः ।
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
आत्म*ny **ए*व_आत्म*no **भा*न्ति तथा या ब्रह्म*.**सं*विदः ॥७।१८६।८०॥
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
ताभिः स्वयम् स्व.देहेषु बु*ddhyA*दि=परिकल्पनाः ।
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
कृत्वा_उररी.कृता सर्ग.*zrIr **अ**bdhir **द्र*वता यथा ॥७।१८६।८१॥
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
त*d **ए*वम् जग*त्**_**इ**ty **अ*स्ति दुर्बोधेन मम तु_इदम् ।
ta*t_e*vam jagat iti_asti durbodhena mama tu_idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
अस्त.स्थितिः शरी*रे **'*स्मिन् यादृ*g.**रू*पा_अनुभूयते ।
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
यथा_एकस्याम् सु.निद्रायाम् सुषुप्त*.**स्व*प्नकौ स्थितौ ।
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
तथा_एते सर्ग*.**सं*हार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
सुषुप्त*.**स्व*प्न*yor **भा*तः प्रकाश*.**त*मसी यथा ।
suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
परमात्मा_अनुभवति तथा_एतत् जड*.**सं*स्थितिम् ॥७।१८६।८६॥
paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
अङ्गुष्ठस्य_अथवा_अङ्गुल्या वात.आ*दि.*अ=स्पर्शने सति ।
aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
*यः**_**अ*न्य.चित्तस्य_अनुभवः दृषद.आदौ *स* आत्मनः ॥७।१८६।८७॥
y*a:_a*nya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
व्योम.उपल-जल.आदीनाम् यथा देह.अनुभूतयः ।
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
काले कालेषु भान्ति_एता* यथा_अहोरात्र*.**सं*विदः ।
kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
तथा_अ*.**सं*ख्याः परे भान्ति सर्ग*.**सं*हार.संविदः ॥७।१८६।८९॥
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
आलोक.रू*प.*मनन.अनुभव~एषण~इच्छा
Aloka.rUpa-manana~anubhava~eSaNa~icchA
मुक्त.आत्मनि स्फुरति वारि-घने स्वभावात् ।
mukta~Atmani sphurati vAri-ghane svabhAvAt |
आवर्त-वीचि*.**व*लय.आदि यथा तथा_अयम्
Avarta-vIci-valaya.Adi yathA tathA_ayam
शान्ते परे स्फुरति संहति-सर्ग-पूगः ॥७।१८६।९०॥
zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
॥
*o*ॐ*m*
FM.7.186
*UNDERSTANDING THE HIGHER MEANING*
*VÂLMÎKI of the ANTHILL said—*
कुन्ददन्ते वद*ति**_**ए*वम् वसिष्ठः भगवान् मुनिः ।
kundadante vadati_evam vasiSTha: bhagavAn muni: |
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186*|*1||
.
*when kunda-danta Jasmine-Tooth had said his piece*
*vasiSTha the Lord.bhagavan, that blameless soul replied*
*with this* *address on Understanding the :igher Meaning*
*.*
*when *kundadanta.*JasmineTooth-*e vadati_evam – *had spoken so - Vasishtha*:
bhagavAn – *a Lordly Muni *- *anindya~AtmA – *of blameless self, - *
uvAca_idam -* spoke these *parama~arthe – *about the :igher Sense of - *ucitam
vaca: *-* *words in response*
*. *
*vlm. ... his edifying speech on spiritual knowledge ...
*VASISHTHA said—*
बत विज्ञान.विश्रा*न्तिः**_**अ*स्य जाता महात्मनः ।
bata vijJAna-vizrAnti:_asya jAtA mahatmana: |
कर.अमलकव*त्**_**वि*श्वम् ब्रह्म_इति परिपश्यति ॥७।१८६।२॥
kara~amalakavat_vizvam brahma_iti paripazyati ||7|186*|*2||
.
bata - *wonderful is *
vijJAna-vizrAnti:_asya - *his repose in vijJAna.Understanding *
jAtA mahatmana: - *arisen for the great soul *
kara_amalaka.vat - *clear as a gooseberry in hand *
vizvam brahma_iti paripazyati - *the universe appears as the brahman
Immensity. *
*vlm.2. Whereas the elevated soul of this person, has found his rest in the
hand, and glowing with the glory of the great God.
attained enlightenment. :e has realised perfectly that the whole universe
#bata, #vata — ind. interj. an interjection expressing astonishment or
#iva; rarely itself in the first place e.g. mAlav.3.21/22; in later
language often in the middle of a sentence) •• #bata –m.- a weakllng.
vijJAna.Understanding *jAtA mahatmana: - *arisen for the great soul
*kara_amalaka.vat
- *clear as a gooseberry in hand *vizvam brahma_iti paripazyati - *the
universe appears as the brahman Immensity. *
किल_इदम् भ्रान्ति.मात्र.आत्म विश्वम् ब्रह्मेति भा*ty **अ*जम् ।
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
bhrAnti:*_*brahmeva ca brahma zAntam ekam anAmayam ||7|186*|*3||
.
kila_idam bhrAnti-mAtra_Atma *- alas this delusion.made self *
vizvam brahma *- the universe is the brahman *
iti bhAti ajam *- so it shines unborn *
bhrAnti: brahmA eva ca brahma *- the delusion is the god.brahmA as well as
the brahman.Immensity *
zAntam ekam anAmayam *- a peaceful unity without the disease of formation. *
*sv.3 It is only through delusion that brahman is seen as the world. But
is the very Brahma, that is one and ever calm and undecaying.
brahma *- the universe is the brahman *iti bhAti ajam *- so it shines
unborn *bhrAnti: brahmA eva ca brahma *- the delusion is the god.brahmA as
well as the brahman.Immensity *zAntam ekam anAmayam *- a peaceful unity
without the disease of formation. *
य*द् य*था येन यत्र_अस्ति यादृ*क् या*व*द् य*दा यतः ।
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||7|186*|*4||
.
w*hatever *
yathA - *in which manner *
yena -* whereby *
yatrA asti - *where it is *
yAdRg - *in whatever way *
yAvad - *however much *
yadA - *when *
yata: - *whence *
tat - *is That *
tathA - *thus *
tena - *thereby *
tatrAsti - *there it is *
tAdRk - *in that way *
tAvat - *thus much *
tadA - *then *
tata: - *thence *
*vlm.4. Whatever thing appears any where, in any state, form or dimension;
it is the very Deity, showing himself in tha*t_c*ondition of his being,
it is *yAdRg - *in whatever way *yAvad - *however much *yadA - *when *yata:
- *whence *tat - *is That *tathA - *thus *tena - *thereby *tatrAsti - *there
it is *tAdRk - *in that way *tAvat - *thus much *tadA - *then *tata: - *thence
*
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186*|*5||
.
zivam zAntam ajam mauna-maunam ajaram tatam su.zUnya_a.zUnyam a-bhavam
an.Adi-nidhanam dhruvam
.
*vlm.5. This unborn or self-existent Deity, is ever auspicious, calm and
extent, as the extensive and endless space.
#Adi - #anAdi - an.Adi, beginningless / a.nAdi, soundless.
rest; anything laid up, a store, hoard, treasure
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
sA sA sahasra-zAkhAtvam eti sekai:*_*yathA latA ||7|186*|*6||
.
yasyA: yasyA: tu avasthAyA: *- but in whatever state of things *
kriyate saMvidA bhara: *- support is made by saMvit.Awareness *
sA sA *- thatever *state sahasra-zAkhAtvam eti *- goes to a thousand
branches *
sekai:_yathA latA *- like a vine in the time of the rains*
*. *
*AB. ... bhara: saMkalpa_atizaya: ||
*sv.6 Whatever the infinite consciousness considers itself to be, that it
appears to be.
*vlm.6. Whatever state of things he proposes in his all-knowing intellect,
plant in the rains.
wetting, sprinkling, watering mbh.
*jd.6 - yasyA: yasyA: tu avasthAyA: *- but in whatever state of things *kriyate
saMvidA bhara: *- support is made by saMvit.Awareness *sA sA *- thatever *state
sahasra-zAkhAtvam eti *- goes to a thousand branches *sekai:_yathA latA *-
like a vine in the time of the rains. *
प*रः**_**ब्र*ह्माण्डम् एव_अ*णुः**_**चिद्व्यो*म्नः_अन्तःस्थि*to **य*तः ।
para:_brahmANDam eva_aNu:_cit.vyomn*a:_a*nta:sthita:_yata: |
परमा*णुः**_**ए*व ब्रह्माण्डम् अन्तः स्थि*त.*जग*द् य*तः ॥७।१८६।७॥
paramANu:_eva brahmANDam anta:sthita-jagat_yata: ||7|186*|*7||
.
meter???
paro brahmANDam eva_aNu: cid-vyomno-anta:sthito yata: paramANu:_eva
brahmANDa
manta:sthita-jaga*t *yata:
*. *
*sv.7 The entire universe (brahmanda) exists in an atom of the infinite
being comprised in a grain of our brains.
tasmA*t_c*it.AkAzam an-Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् गत.जाति.बन्धः
nirvANam astam gata-jAti-bandha:
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya~AtmA ||7|186*|*8||
.
tasmAt.*from.that/therefore - cit.*AkAzam – *Concious.Space* –
anAdimadhyam* – without beginning or middle *
akhaNDitam saumyam idam samastam
nirvANam astam gata-jAti-bandha:
yathAsthitam tiSTha
*sv.8 The infinite consciousness is indivisible. When this is realised
Be as you are, free from distress.
meditation of thy personal extinction, do thou remain as quiet as thou art
sitting, relying in thy unperturbed and imperishable soul.
itself is #AtmasvarUpa (image of AtmA) and that we can view it only with
the help of the mind. :ow can we see it if the mind has subsided?',
bhagavan replied: *If the sky is taken as an illustration it must be stated
to be of three varieties, - #cidAkAza, चित् #cittAkAza, and भू #bhUtAkAza.
The natural state is called *cidAkAza*, the I-feeling that is born from
cidAkAza is cittAkAza. As tha*t_c*ittAkAza expands and takes the shape of
all the भू #bhUtas (elements) this is all *bhUtAkAza*. When the cittaAkAza
which is consciousness of the self ("I") does not see the cidAkAza but sees
the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza
and sees cidAkAza it is said to be #cinmaya (pure consciousness). The
subsiding of the mind means that the idea of multiplicity of objects
vanishes and the idea of oneness of objects appears. When that is achieved
everything appears natural.' •• *Ott.cit - #*cidAkAza - *def. - an.AgatAyAm
nidrAyAm manas-viSaya-saMkSaye | puMsa: svasthasya ya: bhAva: sa cit.AkAza:
ucyate ||7|186|7|| yata udyanti yasmiMz ca citrA: pariNamanty alam |
padArtha-anubhavA: sarve cidAkAza: sa ucyate ||7|186|12|| yasmin sarvam
yata: sarvam ya: sarvam sarvata: ca ya: | ya: ca sarva.maya: nityam sa:
cit.AkAza: ucyate ||7|186|13|| divi bhUmau ba:i: ca anta: tathA anyasya
samAbhidha: | ya: vibhAti avabhAsa-AtmA cit.AkAza: sa ucyate
||7|186|y7106.14||
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMci*t_c*a brahmAtmani_eva saMsthitam ||7|186*|*9||
.
svayam dRyzam *- itself the seen *
svayam draSTR *- itself the seer *
svayam cittvam *- itself Consciousness *
svayam jaDam* – itself inert *
svayam kiMcin *- itself whatever *
na kiMci*t_c*a *- and not anything *
brahmAtmani_eva saMsthitam *- only established the brahmic self. *
*vlm.9. Wherever there is anything in any state or condition in any part of
from within itself at its free will).
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
cittvam *- itself Consciousness *svayam jaDam* – itself inert *svayam
kiMcin *- itself whatever *na kiMci*t_c*a *- and not whatever too
*brahmAtmani_eva
saMsthitam *- only the brahman.Immensity established in the self. *
यथा यत्र जग*ति**_**ए*तत् स्वयम् ब्रह्म खम् आत्मनि ।
yathA yatra jagati_etat svayam brahma kham Atmani |
svarUpam ajahat_zAntam yatra sampadyate tathA ||7|186|10||
.
yathA yatra jagati etat *- as where in the world is this *
svayam brahma *- itself the brahman.Immensity *
kham Atmani *- kha.space <http://kha.space> in the self *
svarUpam ajahat zAntam yatra sampadyate tathA
*vlm.10. The spirit is itself both the view and its viewer; it is equally
something and yet nothing at all, being the great Brahma or universal soul,
that includes and extends throughout the whole.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
brahma dRzyam iti dvaitam na kadAcit_yathAsthitam |
एकत्वम् एत*yor **वि*द्धि शून्यत्व.आकाशयोः इव ॥७।१८६।११॥
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
.
brahma dRzyam iti dvaitam na kadAcit yathAsthitam | ekatvam etayo: viddhi
zUnyatva~AkAzayo: iva
*"the Brahman.Immensity becomes the world.percept"*
*? *
*not so*
*!*
*no such duality at.all is to be found*
*:*
*know the oneness of these two to be like that of Emptiness and Space*
*. *
*vlm.11. The phenomenal is not to be supposed as a duality of, or any other
the divine self, as the visible sky and its vacuity.
dRzyam eva param brahmA param brahma_eva dRzyatA |
etat_na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
.
dRzyam eva param brahmA
eta*t n*a zAntam na_a.zAntam
nAnAkAram na ca_AkRti:
*jd. Note the fuzzy ambiguity of 12d.
phenomenon, as this exhibits the other): therefore it is neither quiescent
nor in motion, and the formal is altogether formless.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
yAdRk_prabodhe svapna.Adi: tAdRk.deha:_nirAkRti: |
संवि*त्.मा*त्र.आत्मा प्रतिघः स्व.अनुभू*तः**_**अपि**_**अ*स*त्**_**म*यः
॥७।१८६।१३॥
saMvit.mAtra~AtmA pratigha: svahanubhUt*a:_a*pi_asat maya: ||7|186|13||
.
yAdRg.prabodhe svapna_Adi:* t*AdRg.deho nirAkRti: saMvin.mAtra_AtmA
pratigha:
sva_anubhUt*a:_a*pi_asan.maya:
*. *
*vlm.13. Like dreams appearing to the understanding, do these visions
the mind, and mere intangible ideas of the brain.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaD*a:_a*bhavat |
जडी.भूता तथा_एषा_आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
.
**var.typo KG tathaipAste
saMvit.maya: yathA jantu*: n*idrAtmAste jaD*a:_a*bhavat jaDI.bhUta
tathA_eSAste saMvit-sthAvara-nAmikA
.
*vlm.14. As conscious beings come to be unconscious of themselves, in their
become unconscious and ignorant of themselves and their souls, and turned
to torpid trees that are lost to their sensibility.
appear to be the insentient objects in this creation.
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
.
*but after some days *
*it_comes.unto its growth *
*having a body of immeasurable/unimaginable beauty *
*like the moon in the bright half of the month*
*. *
dinai: katipayai: eva vRddhim abhi.AjagAma sa: | aprameya~aGga-saundarya:
zukla.pakSe zazI yathA
**vlm.15. But the intellect is capable to return to its sensibility, from
its dreams in sleep, and then to behold the vivid outer world after its
#mA #pramA #prameya प्रमेय — Measurable, finite. To be proved,
demonstrable. — prameyam यम् - Proven knowledge. • The thing to be proved
(quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed;
"mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: mAtR, miti [mAna],
and meya; the pramAtR, pramiti [pramANa] and prameya; the cogniser, the
cognition and the cognised. vijrmbhate: takes various forms- the Jîva too,
who is the pramAtR Cognizer, is an imagined entity, as it is qualified by
the intellect." samyagdarzana — NS1.1.1 —¶jd - mAtRmAna-prameyANi na
cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-sama:
y3067.072 •• #aprameya . not needing to be proved. #aprameyAGgasaundarya -
immeasurable-body.beautiful; having a body of unimaginable beauty.
y7186.015.
abhyAjagAma sa: वृद्धिम् अभ्याजगाम सः - *it_comes.unto its growth
*aprameya_aGga-saundarya:
अप्रमेय.अङ्ग.सौन्दर्यः *having a body of unimaginable beauty *zukla.pakSe
zazI yathA शुक्ल.पक्षे शशी यथा - *like the moon in the bright half of the
month. *
आ.मोक्षम् एषा जीवस्य भु*वि**_**अ*म्भसि_अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
खे ख.आत्म*भिः**_**ज*गत्.लक्षैः स्वप्न.आ*भैः**_**भा*सते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi:_jaga*t.l*akSai: svapna.Abhai:_bhAsate sthita: ||7|186|16||
.
A.mokSam eSA jIvasya *– until mokSa.Freedom it of the Living.jIva *
bhuvi - *in earth *
ambhasi - *in water *
anile - *in air *
anale - *in fire *
khe – *in kha.sky *
kha_Atmabhi: jagal-lakSai: svapnAbhai:
bhAsate sthita: *- . *
*vlm.16. Until the living soul is liberated from its charm of self
bodies, appearing as a chain of airy dreams, before the mind's eye in
sleep.
cit_cinoti tathA jADyam nara*:_n*idrA-sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
.
ci*t_c*inoti tathA jADyam* - Consciousness conceives thus dully *
nara: nidrA-sthiti: yathA* - as a human in the condition of sleep *
cinoti jaDatAm cittvam* - conceiving the dull state as effective
Consciousness *
na nAma jaDatAvazAt *– not at.all by.force.of the dull state . *
*vlm.17. The mind gathers the dross of dullness about it, as the soul draws
is not intrinsic in the mind, but an extraneous schesis contracted by it
from without.
citA vedana-vettAram sthAvaram kriyate vapu: |
citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
.
citA *- by Consciousness *
vedana-vettAram* - as the knowing knower *
sthAvaram kriyate vapu:* - the vapus.body is made stable *
citA *- by Consciousness *
vedana-vettAram* - as the knowing knower *
jaGgamam kriyate vapu:* - the vapus.body is made mobile *
*sv.18 It is on account of the infinite consciousness's inherent awareness
that i*t_c*onsiders itself an insentient and immobile being; and it is on
account of the same awareness tha*t_e*lsewhere i*t_c*onsiders itself
sentient and mobile.
*vlm.18. The intellect moulds the form of one, who is conversant with
is the same intellect, which shapes the forms of others, that are conscious
of their intellectual natures, into the bodies of rational* and moving
being. (The dull soul is degraded to the state of immovable things and
rooted trees, but intelligent souls, are elevated to the rank of moving men
and other locomotive animals).
yathA puMsa:_nakhA: pAdau_ekam eva zarIrakam |
तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA_ekam eva_apratigham cita:sthAvara-jaGgamam ||7|186|19||
.
yathA puMsa: - *as of a person *
nakhA: pAdau - *the nails of his two feet *
ekam eva zarIrakam - *the embodiment being only one *
tathA ekam eva apratigham cita:
#nakha -
#zarIraka -
#apratigha #apratigha -
sthAvarajaGgama -
together form the body of the infinite consciousness.
parts of the human body, are but the multifarious modalities of the same
person.
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita:_rUpam jagat_iti tat tathaiva_anta:_ucyate ||7|186|20||
.
Adi.sarge svapna iva
ya*t *prathA.*extension-*m Agatam sthitam
cito rUpam jaga*t *iti
ta*t *tathaiva_anta ucyate *– . *
#Adisarge -
#svapna
#prathAmAgatam sthitam |
#tattathaivAnta ucyate
#Adisarge
#prathAmAgata
formation of the world; and because the creation is a transcript of its
original mould in the Divine mind; it is as ideal as any working of
imagination or a vision in dreaming, both in its states of being and not
being.
tat_ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचि*त्**_**न*_आसी*द् अ*प्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit_na_AsIt aprathitam hitam ||7|186|21||
.
ta*t_c*a_eva_apratigham zAntam yathAsthitam avasthitam
na prathAm Agatam -* not_come to expansion *
kiMcintAsI*t - whatever was? *
aprathitam hitam
.
*vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet in
assimilated with the order of nature.
scattering,*_*nyAyam.;
celebrated Ra1jat. ; #pratApaha . °था*पह mfn.destroying fame ib.)
•• growing, becoming (in अन्यथा-प्र्°, "the becoming different") _vedAntas.
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
.
ayam Adi:_ayam ca_anta: sargasya* - *
*this is the beginning & this the end of creation *
iti_avabhAsate* - so illuminating *
cita: sughana-nidrAyA: *- of Consciousness in thickest Sleep *
suSupta-svapna=koSThata: *- o dream-sleep-*bowels/vessel/storeroom*. *
*vlm.22. :e appears as the beginning and end of creation, or as the cause
Divine intellect, which is always in its state of profound sleep and rest.
#kuS* - #koSTha –m.- any one of the viscera of the body (particularly the
-A) • –m.- an inner apartmen*t *Lex. • -n.- a surrounding wall*_*BhP.iv,28,57
• any enclosed space or area, chess square*_*VarBr2S. lIi, 42.
स्थित एकः हि_अन्*.**आ*दि.अन्तः परमार्थ-घनः यतः ।
प्रलय.स्थिति=सर्गाणाम् न नाम_अ*पि**_**अ*स्ति माम् प्रति ॥७।१८६।२३॥
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
.
sthita: eka: hi_anAdyanta: paramArtha-ghana: yata:
*vlm.23. The world is ever existent in his spiritual nature, and without
relation with his self-existent and eternal nature.
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
एत*त्**_**न* च आत्मनः च अन्य*त्**_**चि*त्रे चित्र*.**व*धूः यथा ॥७।१८६।२४॥
etat na ca_Atmana*: c*a_anya*t_c*itre citra-vadhU: yathA ||7|186|24||
.
pralaya-sthiti-sarga_Adi dRzyamAnam na vidyate
citre citra-vadhU:_yathA - *like the pictured woman in a picture.*
*vlm.24. There is no reality in the nature of the visible creation, or in
shown in the spirit of god, like figures described in a picture.
नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
.
kartavya-citra-senA* - the suffering caused by a painted army is not
different from the painting *asmA*t *vyathA citrAt na bhidyate nAnA_anAnA_eva
pratighA *- whether variant or invariant_c*ittatve sargatA tathA* - in the
condition of Affectivity the stateof creation thus*
*... *
*vlm.25. As a legion drawn in painting, does not differ from its model in
other endless varieties, are not different from their prototype in the mind
of god.
feel pain") ; loss, damage, ill-luck; (with hRdi or hRdaye), palpitation,
throbbing of the heart.
vibhAga-hInayA_api_eSa:* b*hAga*: c*it.ghana-nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
.
vibhAga-hInayA_apy* tho without division *
eSa: bhAga: cidghana-nidrayA suSuptAn_mucyate mokSa iti svapna:* t*u
cittakam
.
*sv.26 Though the infinite consciousness is indivisible, i*t_e*xperiences
experience of diversity is known as bondage and the sleep-like state is
liberation.
subjectivity and objectivity, as it is apt to differentiate its own doings
and dreams, in the states of its sleep and ignorance. It is the profound
visibles.
pralay*a:_a*yam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
भा*so '*प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
bhAs*a:_a*pratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
.
pralay*a:_a*yam - *this is Destruction, - *iyam sRSTi: -* this.other is
Creation *iyam svapna: - *this.other is Dream - *ghana:* t*u_ayam - *but
this is Material - *
*the bhAsa.Brightness* - apratigha-rUpasya *- of immaterial form *
@ cit.*Consciousness*=sahasra.*thousand*-ruci.*ray*-e:_iti.*so. *
*sv.27 It is the infinite consciousness alone which sees 'This is
bodies glaring in sight; and shows the different phases of creation and
dissolution as in its visions in dreaming.
cit.nidrAyA: svapna.maya:* b*hAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव-ससुर.आ*दि.*दृक् ॥७।१८६।२८॥
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
.
cit.nidrAyA: - *in Conscious Sleep - *
svapna.maya: bhAga: - *enjoyment of the Dream.mode - *
cittam udA:Rtam - *is said to be mentally Affective - *
tadeva mucyate bhUtam* - and so it frees a being *
jIva: - *a **Living.Jîva - *deva-sasura.Adi-dRk *- . *
*sv.28 If the infinite consciousness is compared to the homogeneous deep
mind. It is this mind that, as the jiva, sees itself as god, demon, etc.,
and also liberates all beings from such diversity.
vitality, as in the instances of men and gods and other intellectual
beings.
(sura <http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>-);
prob. fr.##*su* <http://sanskritdictionary.com/?q=su&iencoding=hk&lang=sans>
*-*,"to distil", and no*t_c*onnected with sura
<http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>-,"a god")
एष एव परिज्ञातः सुषु*प्तिः**_**भ*वति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
.
eS*a* e*va parijJAta: *- this quite understood *suSupti:* b*havati svayam*
- sleep becomes itself *yadA* - when + *tadA "mokSa" *- then "Freedom" *
iti procyate mokSa-kAGkSibhi: *- so it is called by aspirants to Freedom*
*. *
*vlm.29. After passing from these, and knowing the unreality of both these
profound sleep or trance, which is believed as the state of liberation by
those that are desirous of their emancipation.
cittam deva~asura.A*di~A*tma c*it.n*idrA sva_Atma-darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
.
citta - m *Affected Mind, Effected Consciousness - *
deva_asura_Ady(a)=Atma - *the self of Gods & Darklings *
*cit.*nidrA - *Conscious Sleep *
svAtma-darzanam* - experience of Urself *
kiyat.pramANam - *what is the evidence, Lord bhagavan, *how is the world
*within* *it? - *katham asya_udare jagat*? *
*vlm.30. Ráma said:—Tell me, O venerable sir, in what proportion doth the
itself during the dormancy of the intellect in sleep, and in what manner
*sv.29-30 When this is realised the homogeneity of dreamless sleep state is
Darklings cit.*nidrA *Conscious Sleep *svAtma-darzanam* experience of
Urself *kiyat.pramANam *what is the evidence, Lord bhagavan, *how is the
world *within* it? katham asya_udare jagat*. *
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
.
*know this Affective mind as *
*a human, a God, a Darkling, a vegetable, a woman, *
*a mountain, a snake, *
*a Zombie, *
*a bird, a worm, a demon Râkshasa*
*. *
*vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and
goblins, and in all beasts and birds, reptiles and insects, including the
vegetables and all immovable things (within its ample sphere),
goblins, birds and worms.
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
.
pramANam tasya ca
*and the evidence of that *
anantam viddhi
{yat yatra / yadi atra}
reNutAm* - where an atomic state *
A-brahma=stamba-paryantam
jaga*t *yAti sahasraza: - *the world becomes a thosuand.fold*
*. *
*sv.32..35 It alone becomes the infinite diversity that is seen here — from
The mind is the dynamic and aggressive form of the infinite consciousness.
Thus, when the notion of the universe arises in the infinite consciousness,
we think that it is the mind that brought about all this.
itself.
yat_etat_Aditya-pakSAt_Urdhvam saMyAti vedanam |
एत*त्**_**चि*तम् भूतम् एत*द् अ*पर्यन्त_अमल_आकृति ॥७।१८६।३३॥
eta_citam bhUtam etat_aparyanta_amala_AkRti ||7|186|33||
.
ya*t_e*tat - *the.which this *
Aditya-pakSAt
Urdhvam saMyAti vedanam
eta*t_c*itam bhUtam* - this existent Consciousness *
eta*t *aparyanta_amala_AkRti *– this unlimited immaculate form... *
*vlm.33. The capacity that we have of knowing the regions beyond the solar
the quality of our intellect, which extends all over the boundless space,
and is perfectly pellucid in its form and nature.
eta*t_u*gram cit*a:_r*Upam asya_antar.bhuvana~Rddhaya: |
*य**d **आ*यान्ति तदा स*र्गः**_**चि*त्ता*d **आ*गत उच्यते ॥७।१८६।३४॥
ya*t_A*yAnti tadA sar*ga:_ci*ttA*t_A*gata* ucyate ||7|186|34||
.
eta*t *ugram cita: rUpam -* this fierce form of Consciousness *
asya - *of.it <http://of.it> *
antar.bhuvana-Rddhaya:* - inner-world-*growth/Powers
ya*t *AyAnti - *what_comes-forth *
tadA sarga: - *then a sarga Creation *
cittA*t *Agata: ucyate - *is-said-to-be gone-forth from its chitta
Affection. *
**vlm.34. So very great is the extent of the intellect, that it_comprehends
#*ugra* - (probably >uj, or >vaj, from which also ojas, vAja, vajra may be
powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot,
sharp, pungent, acrid; • ugra: - Rudra or Shiva; • the ugra, according to
Manu 10.9, is of cruel or rude [krUra] conduct [AcAra] and employment
[vihAra], such as killing or catching snakes; but according to the tantras
he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum
Ferox +
(personified as Kuvera's wife, MBh. :ariv.) ; accomplishment, supernatural
power BhP. &c. • *-m.-* one of the four constituent parts of supernatural
power Lalit.
चित्तम् एव वि*दुः**_**जी*वम् त*d **आ*द्यन्त*.**वि*वर्जितम् ।
cittam eva vi*du:_jI*vam ta*t A*dyanta-vivarjitam |
खम् घटे*षु**_**इ*व देहेषु च आस्ते न_आस्ते त*त्**_**इ*च्छया ॥७।१८६।३५॥
kham ghaTeS*u_i*va deheSu ca_Aste na_Aste ta*t_i*cchayA ||7|186|35||
.
*Affective mind is known as Living.jIva*
*:*
*that is*
*without beginning or end*
*like the local.space <http://local.space> within a pot*
*within a body or without*
*according.with its wish*
*.*
* cittam eva vidu: jIvam *– this Living.jIva is known as Affective mind= *tad
Adyanta-vivarjitam *– that without beginning or end *kham ghaTeSu_iva *–
like the space within a pot *deheSu ca_Aste na_Aste ta*t *icchayA* in
bodies it is / is.not according.with its wish*
**vlm.35? The intellect spreads all around like the current of a river,
parts of it quite dry, and filling others with its waters. So doth the
intellect supply some bodies with intelligence, while it forsakes eithers,
निम्न*.**उ*न्नतान् *भुवः**_**भा*गान् गृह्णाति च जहति च ।
nimna~unnatAn bhu*va:_bh*AgAn gRhNAti ca jahati ca |
सरित्.प्रवा*हः**_**अ*ङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit-pravA*ha:_a*Gga yathA zarIrANi tathA mana: ||7|186|36||
.
nimna~unnatAn – *high and low *
bhuva: bhAgAn
gRhNAti ca jahati ca *- it both grasps and releases *
sarit-pravAha: *- river-flow *
aGga
yathA zarIrANi *- as the bodies *
tathA mana: *- thus the Wind. *
*sv.36 The mind alone is jiva. It is without beginning and withou*t_e*nd.
by them. It takes on and abandons bodies.
#nimnonnata . nimna_unnata - mfn. low and high, depressed and elevated
(applied to women) mAlati1m. iv, 10.
asya t*u_A*tma-parijJAtA*t_e*Sa:_deha.Adi-sambhrama: |
शाम्य*ति**_**आ*शु_अवबोधेन मरु-वाः-प्रत्ययः यथा ॥७।१८६।३७॥
zAmya*ti_A*zu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
.
asya tu Atma-parijJAtAt* – but thru its state of self-understanding *eSa:*
d*eha.Adi-sambhrama:* - this deluded notion of embodiment *
zAmyati_Azu_avabodhena* – is quickly quieted by.means.of
-*avabodhaha*wakening/instruction
- *maruvA:-pratyaya*: y*athA *– as belief in mirage-water. *
*sv.37 But when it realises its own true nature, the deluded notion of
physical embodimen*t_c*eases.
*vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in
ignorance of its spiritual nature, tends the more to foster the sense of
its corporeality, like one's erroneous conception of water in the mirage.
#maru #maruvA - maru.va - desert.water.
#maruva - marjoram. #maruvaka-: - a kind of flower Ba1lar. v, 35 ; •• #rA
asya tu Atma-parijJAtAt* – but thru its state of self-understanding *eSa:*
d*eha.Adi-sambhrama:* - this deluded notion of embodiment *
zAmyati_Azu_avabodhena* – is quickly quieted by.means.of
-*avabodhaha*wakening/instruction
- *maruvA:-pratyaya*: y*athA *– as belief in mirage-water. *
जग*ty **अ*न्तर् अ*णुः**_**य*त्र तत् प्रमाणम् हि चेतसः ।
jagati_antar aN*u:_ya*tra tat pramANam hi cetasa: |
स*d **ए*व च पुमान् तस्मात् पुंसाम् अन्तः स्थितम् जगत् ॥७।१८६।३८॥
sa*t_e*va ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
.
jagati_ant*a:_a*Nu:_yatra tat pramANam hi cetasa: sa*t_e*va ca pumAn tasmAt
puMsAm anta:sthitam jagat *- within the human is the world. *
*sv.38 The mind is like the smallest particle of an atom.
*vlm.38. The mind is as minute as the minutest ray of sunbeams; and this is
yAvat kiMci*t_i*dam dRzyam ta*t_c*ittam svapna-bhUSu_iva |
त*d **ए*व च पुमान् तस्मात् *कः**_**भेदः**_**ज*ग*त्.आ*त्मनोः ॥७।१८६।३९॥
ta*t_e*va ca pumAn tasmAt *ka:_bheda: _a*ga*t-A*tmano: ||7|186|39||
.
yAvat kiMcit idam dRzyam
ta*t_e*va ca pumAn
tasmAt *ka:_bheda: _a*gad-Atmano: - .
*sv.39 The mind is the personality or the jiva. :ence, the world or this
in this world are the mind only, even as the dream-objects are the mind
only; again, the person or the jiva is also nothing other than the mind.
Therefore, it is clear that the world-appearance and the self are
non-different.
living soul, there is no difference at all between the noumenal and the
phenomenal.
ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
.
*Consciousness indeed is this whole sea of things*
*there is no state of being somewhere else*
*except in Dream*
*as in gold there's golden jewelry*
*.*
ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA | vyatiriktA
svapna* iva
hemni_iva kaTaka.AditA
.
*sv.40 All these substances that are seen in this universe are in fact pure
just a notion or an idea, like the braceletness of gold.
without it, is like its visionary dream, or as the forms of jeweleries made
of the substance of gold.
yathA_eka-deze sarvatra sphuran*ti_a*p*a:_a*mbudhau pRthak |
ब्रह्म*ny **अ*नन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
.
yathA_eka-deze *as in a *single/solitary* place *
sarvatra
*everywhere the ocean.waters seem separate *
sphuranti_ap*a:_a*mbudhau pRthak
brahmaNi *in the brahman.Immensity *
ananyA: nitya.sthA: *eternally the same in Consciousness *
cita: dRzya_AtmikA:* t*athA *– are perceived things. *
*vlm.41. As the same water of the one universal ocean, appears different in
described as sankalpa (thought or idea), etc.
yathA dravatvam ambhod*hAu_A*pa:_ jaThara-kozagA: |
स्फुर*ति**_**ए*वंविदाः_अनन्याः पदार्थ~ओघाः तथा_अपरे ॥७।१८६।४२॥
sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
.
yathA dravatvam ambhodhau –
*like flowing in the ocean.waters *
Apa: jaThara-kozagA:
sphurati
evaM.vidA: ananyA:
padAr*tha~o*ghA:* t*athA-*pare *- . *
#dravatvam
#jaTharakozaga
#padArthaugha
*vlm.42. As the fluid body of waters, rolls on incessantly in sundry shapes
things, which are inherent in and identic with the divine intellect, glide
on forever in its fathomless bosom.
yathA sthita-jaga*t*z*Ala.bhaJjika~AkAza-rUpa-dhRk |
चित्.स्तम्भः_अयम् अ.स्पन्दः स्थित* आद्यन्त*.**व*र्जितः ॥७।१८६।४३॥
cit-stambh*a:_a*yam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
.
yathA sthita-jagac chAla-bhaJjika_AkAza-rUpa-dhRk cit-stambh*a:_a*yam a.spanda:
sthita: Adyanta-varjita: *- without beginning or end*
*. *
*vlm.43. All these worlds are situated as statues, or they are engraved as
immovable and without any motion of theirs through all eternity.
described as sankalpa (thought or idea), etc.
yathAsthitam idam vizvam saMvit-vyomni vyavasthitam |
स्वरूपम् अत्यज*c **छा*न्तम् स्वप्न.भू*mAv **इ*व_अखिलम् ॥७।१८६।४४॥
svarUpam atyaja*t_c*hAntam svapna-bhUm*au_*iva_akhilam ||7|186|44||
.
yathAsthitam idam vizvam - *as this universe is situate - *saMvit-vyomni
vi.avasthitam - *projected in the awareness.sky - *
svarUpam atyaja*t *zAntam
svapna-bhUm*au_*iva_akhilam *as.if *in Dreamland entirely
.
*vlm.44. We see the situation of the world, in the vacuous space of our
find moreover everything transfixed in its own sphere and place, and
continuing in its own state, without any change of its position or any
alteration in its nature. (The invariable course of nature, is not the
fortuitous production of blind chance).
described as sankalpa (thought or idea), etc.
samatA satyatA sattA ca_ekatA nirvikAritA |
AdhAra~AdheyatA_anyonyam ca_etay*o:_v*izva-saMvido: ||7|186|45||
.
samatA - *same.ness *
satyatA -* real.ness,*=
sattA ca - *and Such.ness *
*oneness, changelessness *
AdhArAdheyatA_anyonyam ca_etayo*: v*izva-saMvido:
*vlm.45. The exac*t_c*onformity of everything in this world, with its
form and property, proves their identity with one another, or the relation
of one being the container of the other, (i. e. The mind is either same
with or container of the world).
described as sankalpa (thought or idea), etc.
svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
सरो ऽब्धि-सरि*d.**अ*म्बुनाम् इव_अन्यत्वम् न वा_अथवा ॥७।१८६।४६॥
sar*a:_a*bdhi-sari*t-a*mbunAm iva_anyatvam na vA_athavA ||7|186|46||
.
*of the *svapna.*dream*-saMkalpa.*concept-Samsâra*-vara.*Boon*-zApa.*Curse*-dRzAm
*sights/knowing -* iha.*here/in.this.world* |
sara: abdhi-sarit-ambunAm iva -* like *
iva anyatvam na vA_athavA *-*
*. *
*of the dream-concept-saMsAra-boon.curse-sights *
*here in the world *
*river*-*sea*-*stream*-*ambunAm iva*
*as of river-water flowing to the sea *
anyatvam na vA_athavA *– *
*or else there's no effective otherness/*difference*. *
*AB. ... anyatvam paramArtha.tas tu na vA.
the one and same thing, as the identity of the waters, contained in tanks,
rivers and seas, and between the curse and Boon of gods.
described as sankalpa (thought or idea), etc.
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
vara.zApa~artha.saMvittau kArya-kAraNatA katham |
उपादानम् विना कार्यम् न_अ*sty **ए*व किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na_as*ti_e*va kila kathyatAm ||7|186|47||
.
vara-zApa_artha-saMvittau* - in the perceived sense of Boons & curses *
kArya-kAraNatA katham – how is there *the state of effect & cause? *
upAdAnam vinA kAryam* - without material cause the effect *
na_asti_eva kila kathyatAm *– is not at.all, tell me about*
*. *
*vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of
any prior cause or the causation of subsequen*t_c*onsequences; and whether
described as sankalpa (thought or idea), etc.
Mention, enumeration •• Withdrawing the organs of sense and perception from
the external world and its objects. • The material out of which anything is
made, the material cause. • grasping at or clinging to existence (caused by
tRNa तृष्णा and causing bhava भव) • Effort of body or speech. •-• -Comp.
स्ववदा*त.*चि*दा*काश-कचनम् जग*त्**_**उ*च्यते ।
svavadAta-c*it.A*kAza-kacanam jaga*t u*cyate |
स्फुरणे पयसाम् अ*bdhAv **आ*वर्त.चलनम् यथा ॥७।१८६।४८॥
sphuraNe payasAm abd*hAu_A*varta-calanam yathA ||7|186|48||
.
svavadAta-*cit.*AkAza-kacanam
jaga*t *ucyate
sphuraNe payasAm abdhau
Avarta-calanam yathA* - . *
*vlm.48. Vasishtha replied:—It is the manifestation of the clear firmament
appearance and motion of waters in the great deep, is termed the ocean and
its current.
described as sankalpa (thought or idea), etc.
dhvanant*a:_a*bdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आ*hur **म*निषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm A*hu*: maniSiNa: ||7|186|49||
.
dhvanat.*x*-nta:-*s - sounding *abdhi-jalAni_iva* - like the stirring
waters *
bhAnti bhAvA*: c*idAtmakA:* - they shine as states with Concious.nature *
saMkalpa_AdIni nAmani* - conceptual names *
teSAm A*hu*:_maniSiNa: *- of them they say are thotful/learned. *
*vlm.49. The revolution of the eternal thoughts of the divine mind,
the will or volitions of the ever wilfull mind of God.
described as sankalpa (thought or idea), etc.
kAlena_abhyAsa-yogena vicAreNa samena ca |
जा*ter **वा* सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
jAt*e:_vA* sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
.
kAlena_abhyAsa-yogena *- with time and yoga-practice *
vicAreNa samena ca jAte: vA sAttvikatvena sAttvikena_amalAtmanA
.
*vlm.50. The clear minded soul comes in course of time, to regard this
its habitual meditation and reasoning, as well as by cause of its natural
good disposition and evenness of mind.
knowledge arises in the wise man who sees the reality in everything.
samya*k.jJA*navata: jJasya yathA bhUta~artha-darzina: |
बुद्धिः भवति चि*त्.मा*त्र-रूपा द्वैत~ऐक्य*.**व*र्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
.
samyag.jJAnavata: jJasya yathA - *as for the wise knower of :olistic Wisdom
*
bhUtArtha-darzina: buddhi: - *the buddhi Intellect of the seer of existent
things *
bhavati cinmAtra-rUpA *- becomes a form of Affective Consciousness *
dvaita_ekya-varjitA *- without duality or unity. *
*vlm.51. The wise man possest of consummate wisdom and learning, becomes
wholly intellectual, and sees all things in their abstract and spiritual
light; and is freed from the false view of duality (or materiality).
knowledge arises in the wise man who sees the reality in everything.
#samyagjJAna
#arth #artha #bhUta #bhUtArtha-: - anything that has really happened or
really exists, real fact _kAv.&c.; an element of life MW.
#bhU #bhUta #bhUtArtha-: - anything that has really happened or really
exists, real fact _kAv.&c.; an element of life MW.
nirAvaraNa-vijJAna-mayI ci*t-b*rahma.rUpiNI |
संवित्.प्रकाश*.**मा*त्र~एक-देह_अ.देह*.**वि*वर्जिता ॥७।१८६।५२॥
saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
.
nirAvaraNa.*unveiled-*vijJAna*.understanding*-mayI.*made -f.- *
*cit-*brahma-rUpiNI* - Concious Brahmic form *
*saMvit.Awareness*.prakAza-mAtra_eka-*body*-*without*-*body*-vivarjitA* . *
*sv.52 Then his buddhi or awakened intelligence regains its nature as pure
consciousness, devoid of duality.
*vlm.52. The philoshophic intellect, which is unclouded by prejudice, is
consciousness, and has no other body besides.
s*a:_a*yam pazyati_azeSeNa yAvat saMkalpa-mAtrakam |
स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
.
sa: ayam pazyati azeSeNa *- he sees this totally *
yAva*t *saMkalpa-mAtrakam *- inasmuch as it is a conceptual mode *
svam Atma-kacanam -* his own self-projection *
zAntam* - quiet *
ananya*t *paramArthata: *- not other than the :igher Sense. *
*vlm.53. The enlightened soul sees this whole plenitude of creation, as the
transparent soul of the Divinity, and naught otherwise.
illumine all things.
asy*A* i*dam hi saMkalpa.mAtram eva_akhilam jagat |
यथा संकल्प*.**न*गरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
.
asyA: idam hi - *for in it is this - *saMkalpa.mAtram eva_akhilam jagat -*
merely conceptual whole world - *yathA saMkalpa-nagaram *as a conceptual
city - *yathA svapna-mahapuram *as a great_city in dream... *
.
*vlm.54. This manifestation of the Divine Will, in the boundless space of
of palaces seen in our dream.
illumine all things.
merely conceptual whole world - *yathA saMkalpa-nagaram *as a conceptual
city - *yathA svapna-mahapuram *as a great_city in dream... *
आत्मा स्व.संकल्प.वरः स्ववदा*to **य*था यथा ।
AtmA sva.saMkalpa-vara: svavadA*ta: y*athA yathA |
यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
.
AtmA sva.saMkalpa-vara: sva.vadAta: yathA yathA yad
yathA saMkalpayati *as it is conceived thus that becomes from That. *
*sv.55 It is through these tha*t_c*onsciousness perceives everything that i
*t_c*onsiders to exist as a result of the notions that arise in it. This
the same takes place even then and there).
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
सत्यम् वे*त्ति**_**अ*नुभूय_अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam ve*tti_a*nubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
.
saMkalpa-nagare -* in Conception City *
bAla: zilA-proDDayanam yathA - *like a child slinging stones *
satyam vetti -* he knows what is so*
anubhUya_azu - *having at.once experienced *
sva.vidheya-niyantraNam
*. *
*vlm.56. As a boy thinks of his flinging stones, at the aerial castle of
globular balls, in the open and empty space of boundless vacuity.
boons and curses are also realised as notions that arise in the
consciousness, but they are non-different from it. But if the veil of
ignorance has not been removed and if one still entertains notions of
duality or diversity, the boons granted by such a one are ineffective.
sva.saMkalpa.Atma-bhU*te_a*smin parama_AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वे*त्ति**_**अ*नन्यत् तथा_आत्मनः ॥७।१८६।५७॥
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
.
sva.saMkalpa_Atma-bhUte asmin *- in this self-conceived Self-being *
parama_AtmA -
*Absolute.Self in the Triple World *
jagat.traye
vara.zApa_Adikam satyam* - anything like Boons & Curses really *
vetti_ananyat tathA_Atmana: *- knows as not-another thus than the Self*
*. *
*vlm.57. Thus everything being the manifestation of the Divine will, in all
evil) herein, which is distinct from the Divine Soul.
boons and curses are also realised as notions that arise in the
consciousness, but they are non-different from it. But if the veil of
ignorance has not been removed and if one still entertains notions of
duality or diversity, the boons granted by such a one are ineffective.
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
kalpanAt sarga-saMkal*pai: v*ara.Adi_iha tathA_Atmana: ||7|186|58||
.
sva.*self-*saMkalpa.*concept*-pura.*city-in* - tailam yathA siddhyati -* as
oil can be got - *saikata.*sandbank*-At.*from a sandbank* - kalpanAt* –
thru imagination *
sarga-saMkalpai:* - with conceptual creation *vara.Adi iha tathA Atmana: *-
blessings&curses in.this.world thus can be got thru the self. *
*vlm.58. As we can see in our fancy, the gushing out of oil from a sandy
will of the Divine Soul.
boons and curses are also realised as notions that arise in the
consciousness, but they are non-different from it.
as oil can be got - *saikata.*sandbank*-At.*from a sandbank* - kalpanAt* –
thru imagination *
sarga-saMkalpai:* - with conceptual creation *vara.Adi iha tathA Atmana: *-
blessings&curses in.this.world thus can be got thru the self. *
अ=निरावरण.ज्ञ*pter **य*तः शान्ता न भेद.धीः ।
a-nirAvaraNa-jJap*te:_y*ata: zAntA* na bheda-dhI: |
ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
.
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: -* + *tata:
*vlm.59. The unenlightened understanding, being never freed from its
it to generalize good and evil, under the head of universal good.
are ineffective.
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
na parAvartitA yAvat_yatnAt kalpanayA_anyayA ||7|186|60||
.
yA yathA kalanA rUDhA tAva*t *sAdyApi saMsthitA na parAvartitA yAvat yatnA*t
*kalpanayAnyayA
.
*vlm.60. Whatever is willed in the beginning, by the omniscience of God;
omniscient will.
boons and curses are also realised as notions that arise in the
consciousness, but they are non-different from it. But if the veil of
ignorance has not been removed and if one still entertains notions of
duality or diversity, the boons granted by such a one are ineffective.
brahma*Ni_a*vayava~unmukte dvitA~ekatve tathA sthire |
यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
.
brahmaNi_avayava_unmukte dvitA_ekatve tathA sthire yathA sa_avayave tattve
vicitra_avayava-krama:
#avayava-: - (ifc. f. -A) a limb, member, part, portion Pa1n2. &c. ; a
member or component part of a logical argument or syllogism Nya1yid. &c -
embodied being, remain side by side in the same person. (The knowledge of
all contrarieties, blends together in omniscience. Gloss).
boons and curses are also realised as notions that arise in the
consciousness, but they are non-different from it. But if the veil of
ignorance has not been removed and if one still entertains notions of
duality or diversity, the boons granted by such a one are ineffective.
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
.
*are they not realized?*
*lacking jnAna.Wisdom*
*tho following the dharma.path*
*how can they bestow curses & boons, brAhmaNa, tell me that*
*.*
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: | zApa.AdIn sam.prayacchanti
yathA brahman tathA vada
.
vlm
*VASISHTHA said—*
संकल्पयति य*n **ना*म सर्ग.आदौ ब्रह्म ब्रह्मणि ।
saMkalpayati ya*t n*Ama sarga~Adau brahma brahmaNi |
तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
.
saMkalpayati ya*t n*Ama sarga_Adau - *what is conceived to be the creative
cycle *
brahma brahmaNi - *is the Immensity in the Immensity*
ta*t *tadeva_anubhavati - *That becomes just that *
yasmA*t *tattA_asti na_itarat - *whence the Thatness is not otherwise. *
*sv.63 VASIST:A continued: Whatever Brahma the creator ordained in the
afterwards, and nothing otherwise. (Lit. there is no other principale
besides).
brahma vetti *yat A*tmAnam sa* brahmA_ayam prajApati: |
स च न.उ ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
.
brahma vetti ya*t *AtmAnam *- the brahman which knows the Self *
sa: brahmA ayam prajApati: *- is brahmA the Grandfather *
sa: ca no brahmaNa: bhinnam *- he is not different from the
brahman.Immensity *dravatvam iva vAriNa: *- like water and its fluidity. *
*vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself, and
difference between them. (i. e. betwixt Brahmá and Brahma); as there is
none between the water and its fluidity.
*jd.64 - brahma vetti ya*t *AtmAnam *- the brahman which knows the Self *sa:
brahmA ayam prajApati: *- is brahmA the Grandfather *sa: ca no brahmaNa:
bhinnam *- he is not different from the brahman.Immensity *dravatvam iva
vAriNa: *- like water and its fluidity. *
संकल्पयति *यn **ना*म प्रथ*mo '*सौ प्रजापतिः ।
saMkalpayati ya*t n*Ama pratham*a:_a*sau prajApati: |
तत्.त*d **ए*व_आशु भवति तस्य_इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.ta*t_e*va_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
.
saMkalpayati ya*t n*Ama - *what namely conceives *
pratham*a:_a*sau prajApati: - *firstly is this prajApati *
tat.ta*t_e*va_Azu bhavati
tasya idam kalpanam jagat *- . *
*vwv. 1046/7.186.65. Which indeed that primeval god presiding over creation
is his imagination.
and the very same is styled this world.
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
.
nirAdhAram *- without support *
nirAlambam *- without dependency *
vyoma_Atma vyomni bhAsate dur.dRSTe:_iva kezoNDram dRSTa-muktAvalI_iva ca
*. *
*vlm.66. It has no support nor receptacle for itself, but appears as
pearls, fleeting before the eyes of purblind men in the open sky.
संकल्पिताः प्र*jAs **ते*न धर्मः दानम् तपः गुणाः ।
saMkalpitA: praj*A: t*ena dharma: dAnam tapa: guNA: |
वेदाः शास्त्राणि भूतानि पञ्च ज्ञात*.**उ*पदेशनाः ॥७।१८६।६७॥
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
.
saMkalpitA: prajA: tena* - conceived peoples by him *
dharma: dAnam tapo guNA:* - dharma, charity, austerity, *
vedA: zAstrANi bhUtAni* - vedas, shAstras, beings *
paJca jJAta_upadezanA: *- . *
*sv.67 That Brahma brought into being through his own thought-force the
*vlm.67. :e willed the productions of creatures, and institution of the
qualities of justice, charity and religious austerities; :e stablished the
(Namely; the four Vedas and the Smrites, forming the five branches of
sacred knowledge, and the five branches of profane learning-consisting of
the sankaya yoga, Pátanjala, Pásupata, and Vaishnava systems. gloss).
tapasvin*a:_a*tha vAdai: ca yat brUyu:_avilambitam |
यद्.यत् वेद.विदः तत् स्या*त्**_**इ*ति तेन_अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
.
tapasvin*a:_a*tha vAdai*: c*a
ya*t *brUyu:_avilambitam* - they have said is not dependent *
yat.ya*t - whatever *
veda.vida:* - Vedic scholars *
*t*a*t *syAt *- that would be *iti.*so* – tena.*therefore/because.of.that -
*atha.*next* – kalpita.*imagined*.m *-*
*. *
*sv.68 :e also ordained that the utterances (boons, etc. ) of the ascetics
same takes place immediately; (from their knowledge of the Divine will).
#avilambitam
इदम् चि*d.**ब्र*ह्म.छिद्रम् खम् वा*yuz **चे*ष्ट.अ*gnir **उ*ष्णता ।
idam cit-brahma-chidram kham vA*yu: **c*eSTa_ag*ni:_u*SNatA |
द्रवः_अम्भः कठिनम् भूमिः_इति तेन_अथ कल्पिताः ॥७।१८६।६९॥
drav*a:_a*mbha: kaThinam bhUmi:_iti tena_atha kalpitA: ||7|186|69||
.
idam cit-brahma-chidram kham
vAyu*.Air*: ceSTA.*movement* agni.*fire* - uSNatA.*heat.state *drava.
*flowing*-: ambha.*waters*-: kaThina.*hard/cruel-*m bhUmi.*earth*: *- *iti.
*so* tena.*therefore/because.of.that -* atha.*next* kalpita.*imagined*.A: *-
. *
*sv.69 It was Brahma who also ordained the nature of all substances here.
*vlm.69. It is he that has formed the chasm of vacuum in the inactive
fire; together with the liquid water and solid earth.
***var. VLM,TPD: - brahmachidra KG: brahmAchidra
ci*t.dh*Atu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
तत्.तथा_अनुभव*ति**_**आ*शु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
.
*or else it is some sort of Conscious=dhAtu-base:--whatever *
*the Kha-space=Self conceives, just-so it becomes:--you, I, and they *
*altogetherly-unapart. *
*cit.*dhAtu: IdRza: vA asau - *or it, as some sort of
Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
<anubhavati> -
yad.yat - *whatever *
kha_AtmA api cetati - *the kha.space-Self conceives - personal space *
tat.tathA - *thusever *
anubhavati_Azu - *it quickly becomes *
tvam aham sa iva_akhilam - *you, I, and he altogether/unapart. *
*vlm.70. It is the nature of this intellectual principle, to think of
whether it be a thought of thee or me or of anything beside (either in
general or particular).
world-appearance with all its sentient and insentient objects. The unreal
world-appearance itself is later regarded as real on account of constantly
repeated affirmation and conviction of its reality.
Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
<anubhavati> - yad.yat - *whatever *kha_AtmA api cetati - *the
kha.space-Self conceives - personal space *tat.tathA - *thusever
*anubhavati_Azu
- *it quickly becomes *tvam aham sa iva_akhilam - *you, I, and he
altogether/unapart. *
त*द् य*था वेत्ति चि*d**व्यो*म तत् तथा तत् भव*ty **अ*लम् ।
tat yathA vetti cit.vyoma tat tathA tat bhavati_alam |
svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
.
tat *that *
*as knowing *yathA vetti
*Conscious.space cit.*vyoma
tat *that thus *
tathA
ta*t *bhavati_alam* that becomes **assez *
svapne tvam aham.Adi_iva* in dream *
sadAtmA_api_asa*t *Atmakam *- . *
*vlm.71. Whatever the vacuous intellect thinks in itself, the same it sees
things in our dreams.
world-appearance with all its sentient and insentient objects. The unreal
world-appearance itself is later regarded as real on account of constantly
repeated affirmation and conviction of its reality.
zilA_anRtam yathA satyam saMkalpa-nagare tathA |
जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
.
zilA_anRtam yathA satyam saMkalpa-nagare tathA jaga*t *saMkalpa-nagare
satyam
brahmaNa: Ipsitam
.
*AB.
*sv.72 When one indulges in daydreaming he can even see stone images dance
brahman is thought to be real.
will of god, and the contrivance of Brahma.
cit.svabhAvena zuddhena ya*t b*uddham ya*t_c*a yAdRzam |
त*द् अ*.शुद्धः_अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
ta*t a*.zuddh*a:_a*nyathA kartum na zakta: kITaka: yathA ||7|186|73||
.
cit.svabhAvena zuddhena yat buddham yat_ca yAdRzam tat a.zuddha:_anyathA
kartum na zakta: kITako yathA
.
*vlm.73. Whatever is thought of by the pure intellect, must be likewise of
a purely intellectual nature also; and there is nothing tha*t_c*an do it
some base alloy.
abhyastam bahulam saMvit pazyati_itarat alpakam |
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
.
abhyastam bahulam saMvi*t *pazyati_itara*t *alpakam svapne
ca tat
*vlm.74. We are apt to have the same conceptions of things in our
are little practiced to think upon; hence we conceive all that we see in
our dreams to be true, from our like conceptions of them in our waking
state. (It is thus that we conceive this purely ideal world as a gross
body, from our habit of thinking so at all times).
sadA ci*t.vyom*a cit.vyomni kaca*t_e*kam idam nijam |
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्य*d **आ*भाति न.इतरत् ॥७।१८६।७५॥
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
.
sadA – *always *
*cit.*vyoma *cit.*vyomni –
*Conscious.sky in Conscious.sky *
kacat –
*projecting *
ekam idam nijam –
*this innate one *
draSTR-dRzya_Atmakam rUpam
pazyat –
*seeing *
AbhAti netarat *– *
*shining.forth not otherwise*
*. *
*vlm.75. It is by uniting one's intellectuality, with the universal and
their perceptibility in one's self, by means of the triputi yoga, that we
can see the world in its true light.
ekam draSTA ca dRzyam ca c*it.n*abha: sarvagam yata: |
तस्मा*द् य*था.इष्टम् य*द् य*त्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
.
ekam - *one *
draSTA ca - *both the See/knower *
dRzyam ca -* and the See/known *
yata: - *from-which *
*cit.*nabha: sarva.gam * - *the everywhere.going Consciousness.sky *
tasmAt - *from-That =*
yathA.iSTam yad - *whatever is wished *-
yatra dRSTam -* where it is see/known *
ta*t *tatra sa*t *sadA - *That there is-So always.*
*vlm.76. One universal and vacuous intellect, being all pervading and
hence whatever is seen or known to be anywhere, is the very verity of the
intellect and no other.
omnipresent, by itself is the all seeing subject and all seen objects.
:ence whatever is seen or known to be anywhere is the very truth of the
intellect and nothing else.
*sv. The seer and the seen are non-different; consciousness is conscious of
the See/known ** yata: - *from-which cit.*nabha: sarva.gam * - *the
everywhere.going Consciousness.sky *tasmAt - *from-That *yathA.iSTam
yad - *what
is so.wished *yatra dRSTam -* where it is see/known *ta*t *tatra sa*t *sadA
- *That there is-So always.*
वायु_अङ्ग.ग.स्पन्दन.वत्_जल.अङ्ग.द्रव-भाववत् ।
vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
.
vAyu.aGga-ga=spandana.vat -* like air embodied in vibration
*jalahaGga-drava=bhAva.vat
-* like water embodied in a state of fluidity *
yathA brahmaNi brahmatvam -* as in the Immense is effective Immensity *
tathA_ajasya_aGga.gam jagat - *thus for the Unborn is embodied world *
.
*vlm.p.77 As vibration is inherent in air, and fluidity is inherent in
water, so is largeness inherent in brahma and absolute fullness is innate
in the Divine Mind.
*as spanda.vibration is in the air*
*as flow is in the water*
*as immensity is in the brahman*
*thus is the unborn in the embodied world*
ब्रह्मैव_अहम् विराट्*.**आ*त्मा विराट्*.**आ*त्म*.**व*पुः_जगत् ।
brahmaiva_aham virAT.AtmA virAT.Atma.vapuH_jagat |
भेदः न ब्रह्म-जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
bheda: na brahma-jagato: zUnyatva.ambarayo:_iva ||7|186|78||
*. *
*Brahma indeed is "I" the Creative Self *
*the embodiment of the Creative Self is the world*
*there's no distinction between Brahma and the world*
*: *
*like the effective Emptiness of the sky*
*.*
*brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat | *
*bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||*
brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
.
*Brahma indeed is "I" the Creative Self*
*the embodiment of the Creative Self is the world*
*there's no distinction between Brahma and the world*
*:*
*like the effective Emptiness of the sky*
*.*
* brahmaiva - a Fuzzy  construction, brahm*a*.eva / brahm*A*.eva
implying both the brahman.Immensity and the God brahmA.
context indicates the God.
.
*vlm.p.78 I also am brahma in his self manifest form of Virât which
embodies the whole world as its body. :ence there is no difference between
the world and brahma, just as there is none between air and emptiness.
यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
.
yathA prapAta.-e.*in* payasa:* - as in the falling of water *
vicitrA: kaNa-paGktaya:* - the spraying waterdrops *
vicitra-deza.kAla~antA:
nipatanti utpatanti ca *– . *
*vlm.79. As the drops of water as a cataract, assume many forms and run
and courses, at different places and times.
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
आत्म*ny **ए*व_आत्म*no **भा*न्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
.
nipattyA_eva_ekayA_Akalpam
mano-buddhy.Adi-varjitA: *- *
*Mind without its intellective and Affective functions *
Atmani_eva_Atmana: bhAnti –
*in Self alone shining from Self *
tathA yA: brahma-saMvida: *- thus what are brahmic concepts... *
*vlm.80. All beings devoid of their senses and understanding, issue as
forever in their uniform courses, with the consciousness of their existence
in Brahma.
tAbhi: svayam sva.deheSu bud*dhi.Ad*i=parikalpanA: |
कृत्वा_उररी.कृता सर्ग.*zrIr **अ**bdhir **द्र*वता यथा ॥७।१८६।८१॥
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
.
...
tAbhi: - *by them *
svayam - *Urself *
sva.deheSu - *in Ur.own body *
buddhi-Adi=parikalpanA:* - bringing.about intellectual functions *
kRtvA* - having made *
urarI.kRtA
sarga.zrIr *abdhi*: - *the plentiful sea of Creation *
dravatA yathA* – as a state of flow. *
*vlm.81. But such as come forth from it, with the possession of their
liquid waters, in pursuit of their many worldly enjoyments.
#buddhyAdiparikalpanA
* MW has parikalpa: as a Buddhist term for illusion.
ta*t_e*vam jaga*t i*ti_asti durbodhena mama tu_idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
.
ta*t_e*vam jaga*t *iti_asti
*so That is this World *
durbodhena mama tu – *but wrongly realized by me*
idam* - is this *
*causeless, nondual *
*entirely uneffected karma*
*. *
**vlm.82. They are then insensibly led, by their want of good sense, to
अस्त.स्थितिः शरी*रे **'*स्मिन् यादृ*g.**रू*पा_अनुभूयते ।
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
.
asta-sthiti: - *the state of setting* - like the sun - death zarIre asmin - *in
this body *
yAdRz rUpA anubhUyate - *whatever form is experienced *
upala.Adau - *in rocks &c. *jaDA sattA - *inert So-ness *
tAdRzI paramAtmana: - *it is thatever for the Supreme Self*
*. *
*vlm.83. As we see the existence and distribution of other bodies in us,
creation and annihilation of the world, and its inertia in himself.
- *in this body *yAdRz rUpA anubhUyate - *whatever form is experienced
*upala_Adau
- *in rocks &c. *jaDA sattA - *inert So-ness *tAdRzI paramAtmana: - *it is
thatever for the Supreme Self. *
यथा_एकस्याम् सु.निद्रायाम् सुषुप्त.स्वप्नकौ स्थितौ ।
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
तथा_एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
.
yathA_ekasyAm su.nidrAyAm -* as in unified deep.sleep *suSupta-svapnakau
sthitau -* both dreamless Sleep and Dream exist + *tathA_ete
sarga-saMhAra=bhAsau – *thus the projections of creation and
destruction - *brahmaNi
saMsthite - *are inherent in the brahman.Immensity*
*. *
*sv.84 Just as a conscious being may sometimes be in an unconscious state,
the apparently inert world.
annihilation, in its state of perfect rest and tranquility.
sthitau -* both dreamless Sleep and Dream exist + *tathA_ete
sarga-saMhAra=bhAsau – *thus the projections of creation and
destruction - *brahmaNi
saMsthite - *are inherent in the brahman.Immensity*
सुषुप्त.स्वप्न*yor **भा*तः प्रकाश.तमसी यथा ।
suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
.
*just as deep Sleep is dark, and Dream is light, during a single sleep, *
*so with the Uprising or non-Uprising of the universe. *
suSupta-svapnayo: - *Sleep and Dream *
bhAta: - *shining *
prakAza-tamasI yathA - *as light and darkness *
ekasyAm eva nidrAyAm - *in the one sleep *
*within & without Creation *
tathA pare - *thus likewise *
*vlm.85. The divine soul perceives in its state of tranquility, the two
night; just as we see our sleep and dreams recurring unto us like darkness
and light.
the one infinite consciousness.
*prakAza-tamasI
yathA - *as light and darkness *ekasyAm eva nidrAyAm - *in the one
sleep *sarga_asargau
- *uprising and non-arising [Surge and nonSurge] *tathA pare - *thus
likewise *
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
yathA nara:_anubhavati nidrAyAm dRSada: sthitim |
paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
.
yathA nara:_anubhavati nidrAyAm dRSada: sthitim | paramAtmA_anubhavati
tathA_etat jaDa-saMsthitim
.
*just as a human pursues a sleeping state like stone*
*the Absolute Self pursues its own inert_condition*
*.*
**vlm.86. As a man sees in his mind, both the dream of moving bodies as
both of the stable and unstable in his intellectual tranquility. *
sthitim - *sleep a state like stone *paramAtma anubhavati – *the Perfect
Self pursues *tathA etat - *thus this *jaDa-saMsthitim - *inert_condition. *
अङ्गुष्ठस्य_अथवा_अङ्गुल्या वात.आ*दि.*अ=स्पर्शने सति ।
aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
*यः**_**अ*न्य.चित्तस्य_अनुभवः दृषद.आदौ *स* आत्मनः ॥७।१८६।८७॥
y*a:_a*nya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
.
aGguSThasya_athavA_aGgulyA
vAta_Ady-asparzane sati
y*a:_a*_nya-cittasya_anubhavo
dRSadAdau sa Atmana: *- . *
aGguSThasya –
*of the thumb – *
athavA –
*otherwise – *
aGgulyA –
*by a finger – *
vAta_Adi-asparzane –
*non-contact with the elements – *
sati –
*being – *
ya: -
*which – *
anya-cittasya –
*any concern – *
anubhava: -
*experience – *
dRSada_Adau –
*like stone and such – *
sa Atmana: -
*of the self *
*vlm.87. As a man of absent mind, has no heed of the dust flying on any
the ideas of gross bodies within itself.
the one infinite consciousness.
of what they come in contact with; and so the self, as still as stone.
#aGguSTha - m. the thumb ; the great toe ; a thumb's breadth, usually
regarded as equal to an aGgula - m. (>ag or >aGg), a finger; the thumb; a
finger's breadth, a measure equal to eight barley-corns, twelve aGgulas
making a vitasti or span, and twenty-four a hasta or cubit; (in astron.) a
digit, or twelfth part; aGgula-pramANa - n. the measure or length of an
aGgula. aGguli aGgulI - f. a finger; a toe; the thumb; the great toe; the
finger-like tip of an elephant's trunk; the measure aGgula dRSada - n. sg.
millstone and mortar #
(especially of one who is impure)
6509.
#vAtAdyasparza -
व्योम.उपल-जल.आदीनाम् यथा देह.अनुभूतयः ।
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
.
vyoma_upala-jala=AdInAm -
*as sky, stone, water**—such things are experiences of the body *
yathA deha_anubhUtaya:* - as bodily experiences *
tathA_asmAkam a-cittAnAm *- thus of our non-Affections *
adya nAnA_anubhUtaya: *- now various experiences. *
*vlm.88. As the air and water and stones, are possessed of the
of our material, intellectual and spiritual bodies likewise.
kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
तथा_अ*.**सं*ख्याः परे भान्ति सर्ग*.**सं*हार.संविदः ॥७।१८६।८९॥
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
.
kAle kAleSu bhAnti_etA: - *these appear at various times *
yathA_a:orAtra-saMvida: - *as in the awareness of day & night *
tathA_a-saMkhyA: pare bhAnti – *thus uncounted appear *above/on.high
sarga-saMhAra-saMvida: *- the awareness of creation & destruction*
*. *
*vlm.89. As in the duration of the entire kalpa age, innumerable days and
manifested in brahman.
the one infinite consciousness.
Aloka.rUpa-manana~anubhava~eSaNa~icchA
मुक्त.आत्मनि स्फुरति वारि-घने स्वभावात् ।
mukta~Atmani sphurati vAri-ghane svabhAvAt |
आवर्त-वीचि*.**व*लय.आदि यथा तथा_अयम्
Avarta-vIci-valaya.Adi yathA tathA_ayam
शान्ते परे स्फुरति संहति-सर्ग-पूगः ॥७।१८६।९०॥
zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
.
Aloka.rUpa-manana_anubhava_eSaNa-icchA
mukta_Atmani sphurati vAri-ghane
svabhAvAt
Avarta-vIci-calaya_Adi yathA
tathA_ayam
zAnte pare sphurati
saMhati-sarga-pUga:* - . *
*vlm.90. As the mind that is freed from seeing the objects of sight, and
along like a stream of limpid waters; so doth the current of the divine
spirit glide on eternally, with the waves and eddies of creation and
dissolution, perpetually rolling on and whirling therein.
the one infinite consciousness.
*o*ॐ*m*
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
saMkalpAt sa: man*a: *bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
FM7187 EMERGENCE OF T:E T:E LIVING.JÎVA 3.NV19-21 .z68
https://www.dropbox.com/s/ibmixlr7dznp3w1/fm7187%203.nv19..21%20Emergence%20of%20the%20the%20Living.jIva.docx?dl=0
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.187 EMERGENCE OF T:E T:E LIVING.JÎVA 3.NV19-21
सर्ग ७.१८७
sarga 7.187
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
On Sat, Nov 17, 2018 at 8:42 PM jivadas <das....@gmail.com> wrote:
>
>
> DAILY READINGS sn 18 November, 2018
>
> fm4017 1.nv18 Worlds Within Worlds .z31
>
>
> https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>
> fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
>
>
> https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0
>
> fm7186 3.nv16..18 Understanding the Higher Meaning .z90
>
>
> https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0
>
>
>
>
>
>
>
> fm7186 3.nv16..18 Understanding the Higher Meaning .z90
>
>
> https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> Canto 7.186:
>
>
>
> *Understanding the Higher Meaning*
>
>
>
>
>
> *vAlmIki of the ANTHILL said**—*
>
>
>
> 7.186.1
>
> *kundadante vadati_evam vasiSTha: bhagavAn muni: | *
>
> *uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||*
> kundadante vadati_evam vasiSTha: bhagavAn muni: |
>
> uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||
>
> .
>
> Vasishtha*: bhagavAn – *a Lordly Muni *- *anindya~AtmA – *of blameless
> self, - *
>
> uvAca_idam -* spoke these = *parama~arthe – *about the Higher Sense of - *ucitam
> vaca: *-* *words in response*
>
> *. *
>
> *when kunda-danta Jasmine-Tooth had said his piece*
>
> *vasiSTha the Lord.bhagavan, that blameless soul replied*
>
> *with this* *address on Understanding the Higher Meaning*
>
> *.*
> ~vlm. ... his edifying speech on spiritual knowledge ...
>
>
>
>
>
>
> *y02*
>
> *bata vijJAna-vizrAnti: asya jAtA mahAtmana: | *
>
> *kara~amalakavat vizvam brahma_iti paripazyati ||02|| *
> bata vijJAna-vizrAnti: asya jAtA mahAtmana: |
>
> kara~amalakavat vizvam brahma_iti paripazyati ||02||
>
> .
>
>
> vijJAna-vizrAnti:_asya - *his repose in vijJAna.Understanding = *
>
> jAtA mahAtmana: - *arisen for the great soul = *
>
> kara_amalaka.vat - *clear as a gooseberry in hand = *
>
> vizvam brahma_iti paripazyati - *the universe appears as the brahman
> Immensity. *
> ~vlm.2. Whereas the elevated soul of this person, has found his rest in
> the paradise of spiritual philosophy; he will see the world like a globe in
> his hand, and glowing with the glory of the great God.
>
> ~sv.1-2 VASISTHA continued: It is wonderful that this great man has
> attained enlightenment. He has realised perfectly that the whole universe
> is brahman.
>
> #bata, #vata — ind. interj. an interjection expressing astonishment or
> regret, generally = ah! oh! alas! (originally placed immediately after the
> leading word at the beginning of a sentence, or only separated from it by
> #iva; rarely itself in the first place e.g. mAlav.3.21/22; in later
> language often in the middle of a sentence) •• #bata –m.- a weakllng.
>
> vijJAna.Understanding = *jAtA mahAtmana: - *arisen for the great soul = *kara_amalaka.vat
> - *clear as a gooseberry in hand = *vizvam brahma_iti paripazyati - *the
> universe appears as the brahman Immensity. *
>
> *x*
>
>
>
> *z03*|*Ø*
>
> *kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |*
>
> *bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||03||*
>
> kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti*_a*jam |
>
> bhrAnti*: b*rahmeva ca brahma zAntam ekam anAmayam ||03||
>
> .
>
> kila_idam bhrAnti-mAtra_Atma *- alas this delusion.made self = *
>
> vizvam brahma *- the universe is the brahman = *
>
> iti bhAti ajam *- so it shines unborn = *
>
> bhrAnti: brahmA eva ca brahma *- the delusion is the god.brahmA as well
> as the brahman.Immensity = *
>
> zAntam ekam anAmayam *- a peaceful unity without the disease of
> formation. *
> ~sv.3 It is only through delusion that brahman is seen as the world. But
> that delusion also is brahman which is supreme and infinite peace.
>
> ~vlm.3. The phenomenal world is a false conception, it is verily the
> increate Brahma himself shining in this manner; this erroneous conception
> is the very Brahma, that is one and ever calm and undecaying.
>
> brahma *- the universe is the brahman = *iti bhAti ajam *- so it shines
> unborn = *bhrAnti: brahmA eva ca brahma *- the delusion is the god.brahmA
> as well as the brahman.Immensity = *zAntam ekam anAmayam *- a peaceful
> unity without the disease of formation. *
>
>
>
> *x04*|o/
>
> *yat yathA yena yatra_asti yAdRk yAvat yadA yata: |*
>
> *tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||*
> yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
>
> tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||
>
> .
>
>
> yathA - *in which manner = *
>
> yena -* whereby = *
>
> yatrA asti - *where it is = *
>
> yAdRg - *in whatever way = *
>
> yAvad - *however much = *
>
> yadA - *when = *
>
> yata: - *whence = *
>
> tat - *is That = *
>
> tathA - *thus = *
>
> tena - *thereby = *
>
> tatrAsti - *there it is = *
>
> tAdRk - *in that way = *
>
> tAvat - *thus much = *
>
> tadA - *then = *
>
> tata: - *thence = *
> ~vlm.4. Whatever thing appears any where, in any state, form or dimension;
> it is the very Deity, showing himself in that condition of his being, form
> and mode of extension.
>
> ~sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is
> there and then and in that manner.
>
> Asti - *where it is = *yAdRg - *in whatever way = *yAvad - *however much
> = *yadA - *when = *yata: - *whence = *tat - *is That = *tathA - *thus = *tena
> - *thereby = *tatrAsti - *there it is = *tAdRk - *in that way = *tAvat - *thus
> much = *tadA - *then = *tata: - *thence = *
>
>
>
> *y05*
>
> *zivam zAntam ajam maunam a.maunam ajaram tatam | *
>
> *su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05|| *
> zivam zAntam ajam maunam a.maunam ajaram tatam |
>
> su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05||
>
> .
>
>
> su.zUnya_a.zUnyam a-bhavam an.Adi-nidhanam dhruvam *- x. *
> ~vlm.5. This unborn or self-existent Deity, is ever auspicious, calm and
> quiet; he is undecaying, unperishing and immutable, and extends through all
> extent, as the extensive and endless space.
>
> ~sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is
> there and then and in that manner.
>
> #Adi -> #anAdi - an.Adi, beginningless / a.nAdi, soundless.
>
> rest; anything laid up, a store, hoard, treasure
>
>
>
>
> *z06*
>
> *yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: | *
>
> *sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06|| *
> yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
>
> sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06||
>
> .
>
>
> kriyate saMvidA bhara: *- support is made by saMvit.Awareness = *
>
> sA sA *- thatever *state *= *
>
> sahasra-zAkhAtvam eti *- goes to a thousand branches = *
>
> sekai:_yathA latA *- like a vine in the time of the rains. *
> ~AB. ... bhara: saMkalpa_atizaya: ||
>
> ~sv.6 Whatever the infinite consciousness considers itself to be, that it
> appears to be.
>
> ~vlm.6. Whatever state of things he proposes in his all-knowing intellect,
> the same is disposed by him in a thousand ways, like the branching out of a
> plant in the rains.
>
> #sic -> #seka –m.- pouring out, emission, effusion (as of the seminal
> fluid; also "the fluid itself") • sprinkling, besprinkling, moistening or
> watering with (comp); a shower-bath; a libation, offering. -> #Aseka —
> wetting, sprinkling, watering mbh.
>
> saMvidA bhara: *- support is made by saMvit.Awareness = *sA sA *-
> thatever *state *= *sahasra-zAkhAtvam eti *- goes to a thousand branches
> = *sekai:_yathA latA *- like a vine in the time of the rains. *
>
>
>
> *x07*|*Ø*
>
> *para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita: yata: | *
>
> *paramANu: eva brahmANDam anta: sthita-jagat yata: ||07|| *
>
> para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita*: y*ata: |
> paramANu: eva brahmANDam anta: sthita-jagat yata: ||07||
>
> .
>
> meter???
>
>
> cid-vyomno-anta:sthito yata:* - x = *
>
> paramANu:_eva brahmANDa* - x = *
>
> manta:sthita-jaga*t *yata:* - x. *
> ~sv.7 The entire universe (brahmanda) exists in an atom of the infinite
> consciousness; hence an atom itself is the universe.
>
> ~vlm.7. The great mundane egg, is situated as a particle in the bosom of
> the great intellect of God; and this world of ours is a particle also,
> being comprised in a grain of our brains.
>
>
>
>
> *tasmAt cit.AkAzam an-Adi.madhyam*
>
> *akhaNDitam saumyam idam samastam | *
>
> *nirvANam astam gata-jAti-bandha: *
>
> *yathAsthitam tiSTha nirAmaya~AtmA ||08|| *
> tasmAt cit.AkAzam an-Adi.madhyam
>
> akhaNDitam saumyam idam samastam |
>
> nirvANam astam gata-jAti-bandha:
>
> yathAsthitam tiSTha nirAmaya~AtmA ||08||
>
> .
>
>
> *cit.*AkAzam anAdimadhyam* - x = *
>
> akhaNDitam saumyam idam samastam* - x = *
>
> nirvANam astam gata-jAti-bandha:* - x = *
>
> yathAsthitam tiSTha nirAmaya_AtmA *- x. *
> #cidAkAza
>
> #anAdimadhya
>
> #gatajAtibandha
>
> #nirAmayAtman
>
> ~sv.8 The infinite consciousness is indivisible. When this is realised
> there is cessation of the bondage of birth, etc., and what is liberation.
> Be as you are, free from distress.
>
> ~vlm.8. Know therefore, my good friend, thy intellectual sphere to be
> boundless, and without its beginning or end; and being absorbed in the
> meditation of thy personal extinction, do thou remain as quiet as thou art
> sitting, relying in thy unperturbed and imperishable soul.
>
>
>
>
> *z09*|*Ø*
>
> *svayam dRyzam svayam draSTR svayam cittvam svayam jaDam | *
>
> *svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09|| *
> svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
>
> svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09||
>
> .
>
>
> svayam draSTR *- itself the seer = *
>
> svayam cittvam *- itself Consciousness = *
>
> svayam jaDam* – itself inert = *
>
> svayam kiMcin *- itself whatever = *
>
> na kiMci*t *ca *- and not anything = *
>
> brahmAtmani_eva saMsthitam *- only established the brahmic self. *
> ~vlm.9. Wherever there is anything in any state or condition in any part
> of the world, there you will find the presence of the divine spirit in its
> form of vacuity; and this without changing its nature of calm serenity,
> assumes to itself whatever form or figure it likes: (or rather evolves them
> from within itself at its free will).
>
> ~sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
> seer = *svayam cittvam *- itself Consciousness = *svayam jaDam* – itself
> inert = *svayam kiMcin *- itself whatever = *na kiMci*t *ca *- and not
> whatever too = *brahmAtmani_eva saMsthitam *- only the brahman.Immensity
> established in the self. *
>
>
>
> *x10*
>
> *yathA yatra jagati_etat svayam brahma kham Atmani | *
>
> *svarUpam ajahat zAntam yatra sampadyate tathA ||10|| *
> yathA yatra jagati_etat svayam brahma kham Atmani |
>
> svarUpam ajahat zAntam yatra sampadyate tathA ||10||
>
> .
>
>
> svayam brahma *- itself the brahman.Immensity = *
>
> kham Atmani *- kha.space <http://kha.space> in the self = *
>
> svarUpam ajahat zAntam* - x = *
>
> yatra sampadyate tathA *- x. *
> ~vlm.10. The spirit is itself both the view and its viewer; it is equally
> the mind and the body, and the subjective and objective alike; It is
> something and yet nothing at all, being the great Brahma or universal soul,
> that includes and extends throughout the whole.
>
> ~sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
>
> *brahma dRzyam iti dvaitam na kadAcit yathAsthitam | *
>
> *ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11|| *
> brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
>
> ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11||
>
> .
>
> brahma dRzyam iti dvaitam x
>
> na kadAcit yathAsthitam |
>
> ekatvam etayo: viddhi x
>
>
> *. *
>
> *"the brahman becomes the world.percept"*
>
> *?*
>
> *not so*
>
> *!*
>
> *no such duality at-all is to be found*
>
> *:*
>
> *know the oneness of these two to be like that of Emptiness and Space*
>
> *. *
> ~vlm.11. The phenomenal is not to be supposed as a duality of, or any
> other than the self-same Brahma; but it is to be known as one and the same
> with the divine self, as the visible sky and its vacuity.
>
> ~sv. Because brahman rests in itself. There are no two things known as
> brahman and the objective universe: they are one like space and void.
>
>
>
>
> *z12 *
>
> *dRzyam eva param brahmA param brahma_eva dRzyatA | *
>
> *etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12|| *
> dRzyam eva param brahmA param brahma_eva dRzyatA |
>
> etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12||
>
> .
>
>
> param brahmaiva dRzyatA* x *
>
> eta*t n*a zAntam na_a.zAntam* x *
>
> nAnAkAram na ca_AkRti:* x *
> *jd. Note the fuzzy ambiguity of 12d.
>
> ~vlm.12. The visible is the invisible Brahma, and the transcendent One is
> manifest in this apparent whole; (because the noumenon shows the
> phenomenon, as this exhibits the other): therefore it is neither quiescent
> nor in motion, and the formal is altogether formless.
>
> ~sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
>
> *yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: | *
>
> *saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13|| *
> yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
>
> saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13||
>
> .
>
>
> svapna_Adi:* t*AdRg.deho nirAkRti:* - x = *
>
> saMvin.mAtra_AtmA pratigha:* - x = *
>
> sva_anubhUta:_api_asan.maya:* - x. *
> ~vlm.13. Like dreams appearing to the understanding, do these visions
> present themselves to the view; the forms are all formless conceptions of
> the mind, and mere intangible ideas of the brain.
>
> ~sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
>
> *saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat | *
>
> *jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14|| *
> saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
>
> jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14||
>
> .
>
> **var.typo KG tathaipAste
>
>
> jantu*: n*idrAtmAste* x *
>
> jaDa:_abhavat* x *
>
> jaDI.bhUta tathA_eSAste* x *
>
> saMvit-sthAvara-nAmikA *- x.*
> ~vlm.14. As conscious beings come to be unconscious of themselves, in
> their dormant state of sleep; so have all these living and intelligent
> beings, become unconscious and ignorant of themselves and their souls, and
> turned to torpid trees that are lost to their sensibility.
>
> ~sv.14-15 An intelligent, conscious man appears to be an insentient and
> inert person while he sleeps; even so does the infinite consciousness
> appear to be the insentient objects in this creation.
>
>
>
>
> *z15 *
>
> *dinai: katipayai: eva vRddhim abhi.AjagAma sa: | *
>
> *aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15|| *
> dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
>
> aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15||
>
> .
>
>
> *it comes.unto its growth = *
>
> *having a body of immeasurable/unimaginable beauty = *
>
> *like the moon in the bright half of the month. *
>
> *~vlm.15. But the intellect is capable to return to its sensibility, from
> its dreams in sleep, and then to behold the vivid outer world after its
> #mA #pramA #prameya प्रमेय — Measurable, finite. To be proved,
> demonstrable. — prameyam यम् - Proven knowledge. • The thing to be proved
> (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed;
> "mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: mAtR, miti [mAna],
> and meya; the pramAtR, pramiti [pramANa] and prameya; the cogniser, the
> cognition and the cognised. vijrmbhate: takes various forms- the Jîva too,
> who is the pramAtR Cognizer, is an imagined entity, as it is qualified by
> the intellect." samyagdarzana — NS1.1.1 —¶jd - mAtRmAna-prameyANi na
> cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-sama:
> y3067.072 •• #aprameya . not needing to be proved. #aprameyAGgasaundarya -
> immeasurable-body.beautiful; having a body of unimaginable beauty.
> y7186.015.
>
> vRddhim abhyAjagAma sa: वृद्धिम् अभ्याजगाम सः - *it comes.unto its growth
> = *aprameya_aGga-saundarya: अप्रमेय-अङ्ग-सौन्दर्यः *having a body of
> unimaginable beauty = *zukla.pakSe zazI yathA शुक्ल.पक्षे शशी यथा - *like
> the moon in the bright half of the month. *
>
>
>
> *x16*
>
> *A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale | *
>
> *khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16|| *
> A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
>
> khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16||
>
> .
>
>
> bhuvi - *in earth = *
>
> ambhasi - *in water = *
>
> anile - *in air =*
>
> anale - *in fire =*
>
> khe – *in kha.sky = *
>
> kha_Atmabhi: jagal-lakSai: svapnAbhai:* x *
>
> bhAsate sthita: *- x. *
> ~vlm.16. Until the living soul is liberated from its charm of self
> delusion, it is subjected to view its guileful reveries of elemental
> bodies, appearing as a chain of airy dreams, before the mind's eye in
> sleep.
>
> ~sv.16 The infinite consciousness later becomes the sentient objects, just
> as the sleeping man begins to dream.
>
>
>
>
> *cit cinoti tathA jADyam nara: nidrA-sthiti: yathA | *
>
> *cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17|| *
>
> cit cinoti tathA jADyam nara*: n*idrA-sthiti: yathA |
> cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17||
>
> .
>
>
> nara: nidrA-sthiti: yathA* - as a human in the condition of sleep = *
>
> cinoti jaDatAm cittvam* - conceiving the dull state as effective
> Consciousness = *
>
> na nAma jaDatAvazAt *– not at.all by.force.of the dull state . *
> ~vlm.17. The mind gathers the dross of dullness about it, as the soul
> draws the sheath of sleep upon itself; this dullness or dimness of
> apprehension is not intrinsic in the mind, but an extraneous schesis
> contracted by it from without.
>
> ~sv.17 This continues till the person attains liberation and realises that
> this world-appearance has been a long dream.
>
>
>
>
> *z18*
>
> *citA vedana-vettAram sthAvaram kriyate vapu: | *
>
> *citA vedana-vettAram jaGgamam kriyate vapu: ||18|| *
> citA vedana-vettAram sthAvaram kriyate vapu: |
>
> citA vedana-vettAram jaGgamam kriyate vapu: ||18||
>
> .
>
>
> vedana-vettAram* - as the knowing knower = *
>
> sthAvaram kriyate vapu:* - the vapus.body is made stable = *
>
> citA *- by Consciousness = *
>
> vedana-vettAram* - as the knowing knower = *
>
> jaGgamam kriyate vapu:* - the vapus.body is made mobile = *
> ~sv.18 It is on account of the infinite consciousness's inherent awareness
> that it considers itself an insentient and immobile being; and it is on
> account of the same awareness that elsewhere it considers itself sentient
> and mobile.
>
> ~vlm.18. The intellect moulds the form of one, who is conversant with
> material and insensible things, into a motionless and torpid body; and it
> is the same intellect, which shapes the forms of others, that are conscious
> of their intellectual natures, into the bodies of rational* and moving
> being. (The dull soul is degraded to the state of immovable things and
> rooted trees, but intelligent souls, are elevated to the rank of moving men
> and other locomotive animals).
>
>
>
>
> *yathA puMsa: nakhA: pAdau_ekam eva zarIrakam | *
>
> *tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19|| *
> yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
>
> tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19||
>
> .
>
>
> nakhA: pAdau - *the nails of his two feet =*
>
> ekam eva zarIrakam - *the embodiment being only one =*
>
> tathA ekam eva apratigham cita:* - x = *
>
> sthAvara-jaGgamam* - x = *
> #nakha -
>
> #zarIraka -
>
> #apratigha #apratigha -
>
> sthAvarajaGgama -
>
> ~sv.19 Just as the same person has sentient and apparently insentient
> limbs, all the sentient and insentient objects of this creation put
> together form the body of the infinite consciousness.
>
> ~vlm.19. But, all these moving and unmoving beings, are but different
> modifications and aspects of the same intellect; as the nails and other
> parts of the human body, are but the multifarious modalities of the same
> person.
>
>
>
>
> *Adi.sarge svapna* iva yat prathAm Agatam sthitam | *
>
> *cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20|| *
> Adi.sarge svapna* iva yat prathAm Agatam sthitam |
>
> cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20||
>
> .
>
>
> ya*t *prathA.*extension-*m Agatam sthitam* - x = *
>
> cito rUpam jaga*t *iti* - x = *
>
> ta*t *tathaiva_anta ucyate *– x. *
> #Adisarge -
>
> #svapna
>
> #prathAmAgatam sthitam |
>
> #tattathaivAnta ucyate
>
> #Adisarge
>
> #prathAmAgata
>
> ~vlm.20. The order and nature of things has invariably continued the same,
> as they have been ordained by the Divine will ever since its first
> formation of the world; and because the creation is a transcript of its
> original mould in the Divine mind; it is as ideal as any working of
> imagination or a vision in dreaming, both in its states of being and not
> being.
>
> ~sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. However, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
>
>
>
> *z21*
>
> *tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam | *
>
> *na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||21|| *
> tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
>
>
> .
>
> ta*t *ca_eva_apratigham zAntam* - x = *
>
> yathAsthitam avasthitam* - x = *
>
> na prathAm Agatam -* not come to expansion = *
>
> kiMcintAsI*t - whatever was? = *
>
> aprathitam hitam *– x. *
> ~vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet
> in his nature; he is never permeated with the nature of things, nor is he
> assimilated with the order of nature.
>
> #apratigha
>
> #aprathita
>
> celebrated Ra1jat. ; #pratApaha . °था*पह mfn.destroying fame ib.)
> •• growing, becoming (in अन्यथा-प्र्°, "the becoming different")
> _vedAntas.
>
>
>
>
> *ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate | *
>
> *cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22|| *
> ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
>
> cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22||
>
> .
>
>
> *this is the beginning & this the end of creation = *
>
> iti_avabhAsate* - so illuminating = *
>
> cita: sughana-nidrAyA: *- of Consciousness in thickest Sleep = *
>
> suSupta-svapna=koSThata: *- o dream-sleep-*bowels/vessel/storeroom*. *
> ~vlm.22. He appears as the beginning and end of creation, or as the cause
> of its production and dissolution; but these are the mere dreams of the
> Divine intellect, which is always in its state of profound sleep and rest.
>
> ~sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. However, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
> #kuS* -> #koSTha –m.- any one of the viscera of the body (particularly the
> f. -A) • –m.- an inner apartmen*t *Lex. • -n.- a surrounding wall*_*BhP.iv,28,57
> • any enclosed space or area, chess square*_*VarBr2S. lIi, 42.
>
>
>
> *y23*
>
> *sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: | *
>
> *pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23|| *
> sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
>
> pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23||
>
> .
>
>
> pralaya-sthiti=sargANAm na nAma_api_asti mAm prati *– x. *
> ~vlm.23. The world is ever existent in his spiritual nature, and without
> any beginning or end of himself; the beginning and end of creation, bear no
> relation with his self-existent and eternal nature.
>
> ~sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. However, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
>
>
>
> *z24*
>
> *pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate | *
>
> *etat na ca_Atmana: ca_anyat citre citra-vadhU: yathA ||24|| *
>
> pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
>
> etat na ca_Atmana*: c*a_anyat citre citra-vadhU: yathA ||24||
>
> .
>
> pralaya-sthiti-sarga_Adi dRzyamAnam na vidyate* x *
>
> eta*t n*a ca_Atmana*: c*a_anyat* x *
>
> citre citra-vadhU:_yathA - *like the pictured woman in a picture.*
> ~vlm.24. There is no reality in the nature of the visible creation, or in
> its existence or dissolution; all these are no other than representations
> shown in the spirit of god, like figures described in a picture.
>
> ~sv.24-25 Creation, existence and dissolution are non-existent in the
> vision of the enlightened ones like us.
>
>
>
>
> *kartavya-citra-senA_asmAt vyathA citrAt na bhidyate | *
>
> *nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25|| *
> kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
>
> nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25||
>
> .
>
>
> *the suffering caused by a painted army is not different from the painting
> *
>
> asmA*t *vyathA citrAt na bhidyate* - x = *
>
> nAnA_anAnA_eva pratighA *- whether variant or invariant = *
>
> cittatve sargatA tathA* - *
>
> *in the condition of Affectivity the stateof creation thus... *
> ~vlm.25. As a legion drawn in painting, does not differ from its model in
> the mind of the painter; so these tangible objects of creation, with all
> other endless varieties, are not different from their prototype in the mind
> of god.
>
> ~sv.24-25 Creation, existence and dissolution are non-existent in the
> vision of the enlightened ones like us.
>
> #vyath -> #vyathA व्यथा [व्यथ्-भावे-अङ्] –f.- Pain, agony, anguish •
> Fear, alarm, anxiety • Agitation, disquietude. •• *vyathAm >kR, either, "to
> cause pain" or "to feel pain") ; loss, damage, ill-luck; (with hRdi or
> hRdaye), palpitation, throbbing of the heart.
>
> #pratigha
>
> #cittatva-m
>
> #sargatA
>
>
>
>
> *vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA | *
>
> *suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26|| *
>
> vibhAga-hInayA_api_eSa:* b*hAga*: c*it.ghana-nidrayA |
> suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26||
>
> .
>
>
> eSa: bhAga:* x *
>
> cidghana-nidrayA* x *
>
> suSuptAn_mucyate mokSa iti
>
> svapna:* t*u cittakam* x *
> ~sv.26 Though the infinite consciousness is indivisible, it experiences
> within itself the two states of bondage and liberation: the dream-like
> experience of diversity is known as bondage and the sleep-like state is
> liberation.
>
> ~vlm.26. Notwithstanding the want of any difference, between the noumenal
> and phenomenal worlds; yet the mind is prone to view the variance of its
> subjectivity and objectivity, as it is apt to differentiate its own doings
> and dreams, in the states of its sleep and ignorance. It is the profound
> sleep and insouciance of the soul, that cause its liberation from the view,
> as its sensibility serves to bind it the more to the bondage of the
> visibles.
>
> #vibhAgahIna
>
> #cidghananidrA
>
> #cittaka
>
>
>
>
> *z27*
>
> *pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam | *
>
> *bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27|| *
> pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
>
> bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27||
>
> .
>
> Creation = *iyam svapna: - *this.other is Dream - *ghana:* t*u_ayam - *but
> this is Material - *
>
> *the bhAsa.Brightness* - apratigha-rUpasya *- of immaterial form = *
>
> @ cit.*Consciousness*=sahasra.*thousand*-ruci.*ray*-e:_iti.*so. *
> ~sv.27 It is the infinite consciousness alone which sees 'This is
> creation', 'This is dissolution', 'This is waking' and 'This is dreaming'.
>
> ~vlm.27. It is the reflexion of the invisible soul, that exhibits the
> visible to view, just as the subtile sunbeam, displays a thousand solid
> bodies glaring in sight; and shows the different phases of creation and
> dissolution as in its visions in dreaming.
>
> #ghana
>
> #bhAsa -
>
> #pratigha #apratigharUpa
>
> #ruci
>
> #citsahasraruci
>
>
>
>
>
>
> *cit.nidrAyA: svapna.maya: bhAga: cittam udAhRtam | *
>
> *tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28|| *
>
> cit.nidrAyA: svapna.maya:* b*hAga: cittam udAhRtam |
> tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28||
>
> .
>
>
> svapna.maya: bhAga: - *enjoyment of the Dream.mode - *
>
> cittam udAhRtam - *is said to be mentally Affective - *
>
> tadeva mucyate bhUtam* - and so it frees a being = *
>
> jIva: - *a **Living.Jîva** - *deva-sasura.Adi-dRk *- x. *
> ~sv.28 If the infinite consciousness is compared to the homogeneous deep
> sleep state, that part of it which is comparable to a dream is known as the
> mind. It is this mind that, as the jiva, sees itself as god, demon, etc.,
> and also liberates all beings from such diversity.
>
> ~vlm.28. The dreaming state of the sleeping intellect is called its
> ideality, and the waking state of the self-conscious soul is termed its
> vitality, as in the instances of men and gods and other intellectual
> beings.
>
> n.- (sura <http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>
> -); prob. fr.##*su*
> <http://sanskritdictionary.com/?q=su&iencoding=hk&lang=sans>*-*,"to
>
>
>
>
> *y29*
>
> *eSa* eva parijJAta: suSupti: bhavati svayam | *
>
> *yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29|| *
> eSa* eva parijJAta: suSupti: bhavati svayam |
>
> yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29||
>
> .
>
>
> suSupti:* b*havati svayam* - sleep becomes itself = *
>
> yadA* - when + *
>
> tadA "mokSa" *- then "Freedom" = *
>
> iti procyate mokSa-kAGkSibhi: *- so it is called by aspirants to Freedom.
> *
> ~vlm.29. After passing from these, and knowing the unreality of both these
> imaginative and speculative states, the soul falls into its state of
> profound sleep or trance, which is believed as the state of liberation by
> those that are desirous of their emancipation.
>
> ~sv.29-30 When this is realised the homogeneity of dreamless sleep state
> is reached: that is considered liberation by those who aspire for
> liberation.
>
>
>
>
> *z30*
>
> *cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam | *
>
> *kiyat.pramANam bhagavan katham asya_udare jagat? ||30|| *
> cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
>
> kiyat.pramANam bhagavan katham asya_udare jagat? ||30||
>
> .
>
>
> deva_asura_Ady(a)=Atma - *the self of Gods & Darklings = *
>
> *cit.*nidrA - *Conscious Sleep = *
>
> svAtma-darzanam* - experience of Urself = *
>
> kiyat.pramANam - *what is the evidence, Lord bhagavan, *how is the world
> *within* *it? - *katham asya_udare jagat*? *
> ~vlm.30. Ráma said:—Tell me, O venerable sir, in what proportion doth the
> intellect abide in men, gods and demons respectively; how the soul reflects
> itself during the dormancy of the intellect in sleep, and in what manner
> does it contain the world within its bosom.
>
> ~sv.29-30 When this is realised the homogeneity of dreamless sleep state
> is reached: that is considered liberation by those who aspire for
> liberation.
>
> Darklings cit.*nidrA *Conscious Sleep *svAtma-darzanam* experience of
> Urself *kiyat.pramANam *what is the evidence, Lord bhagavan, *how is the
> world *within* it? katham asya_udare jagat*. *
>
>
>
> *x31*
>
> *viddhi cittam naram devam asuram sthAvaram striyam | *
>
> *nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31|| *
> viddhi cittam naram devam asuram sthAvaram striyam |
>
> nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31||
>
> .
>
>
> *a Human, a God, a Darkling, a vegetable, a woman, *
>
> *a mountain, a snake, *
>
> *a Zombie, *
>
> *a bird, a worm, a rAkShasa.demon*
>
> *. *
> ~vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and
> demons, as well as in all men and women; it dwells also in imps and
> goblins, and in all beasts and birds, reptiles and insects, including the
> vegetables and all immovable things (within its ample sphere),
>
> ~sv.31 The mind alone is all this: man, god, demon, trees and mountains,
> goblins, birds and worms.
>
>
>
>
> *pramANam tasya ca_anantam viddhi yadyatra reNutAm | *
>
> *A-brahma=stamba-paryantam jagat yAti sahasraza: ||32|| *
> pramANam tasya ca_anantam viddhi yadyatra reNutAm |
>
> A-brahma=stamba-paryantam jagat yAti sahasraza: ||32||
>
> .
>
> pramANam tasya ca
>
>
> anantam viddhi
>
> yat x
>
> yatra reNutAm* - where an atomic state = *
>
> A-brahma=stamba-paryantam* x *
>
> jaga*t *yAti sahasraza: - *the world becomes a thosuand.fold*
>
> *. *
> ~sv.32..35 It alone becomes the infinite diversity that is seen here —
> from Brahma the creator to the pillar. It is the mind that sees the space
> above. The mind is the dynamic and aggressive form of the infinite
> consciousness. Thus, when the notion of the universe arises in the infinite
> consciousness, we think that it is the mind that brought about all this.
>
> ~vlm.32. Its dimension is boundless and also as minute as an atom; and it
> streches to the highest heaven, including thousands of worlds within
> itself.
>
> #pramANa
>
> #reNutA
>
> #Abrahmastambaparyanta
>
>
>
>
> *z33*
>
> *yat etat Aditya-pakSAt Urdhvam saMyAti vedanam | *
>
> *etat citam bhUtam etat aparyanta_amala_AkRti ||33|| *
> yat etat Aditya-pakSAt Urdhvam saMyAti vedanam |
>
> etat citam bhUtam etat aparyanta_amala_AkRti ||33||
>
> .
>
>
> Aditya-pakSAt* - x = *
>
> Urdhvam saMyAti vedanam* - x = *
>
> eta*t *citam bhUtam* - this existent Consciousness *
>
> eta*t *aparyanta_amala_AkRti *– this unlimited immaculate form... *
> ~vlm.33. The capacity that we have of knowing the regions beyond the solar
> sphere, and even of penetrating into the darkness of polar circles; is all
> the quality of our intellect, which extends all over the boundless space,
> and is perfectly pellucid in its form and nature.
>
> #AdityapakSa
>
> #vedana
>
> #aparyantAmalAkRti
>
>
>
>
> *etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: | *
>
> *yat AyAnti tadA sarga: cittAt Agata* ucyate ||34|| *
> etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
>
>
> .
>
> eta*t *ugram cita: rUpam -* this fierce form of Consciousness = *
>
> asya - *of.it <http://of.it> *
>
> antar.bhuvana-Rddhaya:* - inner-world-*growth/Powers* = *
>
> ya*t *AyAnti - *what comes-forth = *
>
> tadA sarga: - *then a sarga Creation = *
>
> cittA*t *Agata: ucyate - *is-said-to-be gone-forth from its chitta
> Affection. *
>
> **vlm.34. So very great is the extent of the intellect, that it
> comprehension of the whole, that is called the mundane creation, which
>
> #*ugra* - (probably >uj, or >vaj, from which also ojas, vAja, vajra may
> powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot,
> sharp, pungent, acrid; • ugra: - Rudra or Shiva; • the ugra, according to
> Manu 10.9, is of cruel or rude [krUra] conduct [AcAra] and employment
> [vihAra], such as killing or catching snakes; but according to the tantras
> he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum
> Ferox +
>
> power Lalit.
>
>
>
> *y35*
>
> *cittam eva vidu:_jIvam tat Adyanta-vivarjitam | *
>
> *kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35|| *
> cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
>
> kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35||
>
> .
>
>
> *:*
>
> *that is*
>
> *without beginning or end*
>
> *like the local.space <http://local.space> within a pot*
>
> *within a body or without*
>
> *according.with its wish*
>
> *.*
>
> * cittam eva vidu: jIvam *– this Living.jIva is known as Affective mind= *tad
> Adyanta-vivarjitam *– that without beginning or end = *kham ghaTeSu_iva *–
> like the space within a pot = *deheSu ca_Aste na_Aste ta*t *icchayA* x in
> bodies it is / is.not according.with its wish*
>
> *~vlm.35? The intellect spreads all around like the current of a river,
> parts of it quite dry, and filling others with its waters. So doth the
> intellect supply some bodies with intelligence, while it forsakes eithers,
>
> *x*
>
>
>
> *z36*
>
> *nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca | *
>
> *sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36|| *
> nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
>
> sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36||
>
> .
>
>
> bhuva: bhAgAn* x *
>
> gRhNAti ca jahati ca *- it both grasps and releases = *
>
> sarit-pravAha: *- river-flow = *
>
> aGga* x *
>
> yathA zarIrANi *- as the bodies = *
>
> tathA mana: *- thus the Wind. *
> ~sv.36 The mind alone is jiva. It is without beginning and without end. It
> is like space which seems to occupy pots and jars without being limited by
> them. It takes on and abandons bodies.
>
> ~vlm. it resides in all bodies like the air in empty pots, and becomes
> vivid in some and imperceptible in others as it likes.
>
> #nimnonnata . nimna_unnata - mfn. low and high, depressed and elevated
> (applied to women) mAlati1m. iv, 10.
>
>
>
>
> *asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: | *
>
> *zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37|| *
> asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: |
>
> zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37||
>
> .
>
>
> eSa:* d*eha_Adi-sambhrama:* - x = *
>
> zAmyati_Azu_avabodhena* - x = *
>
> maruvA:-pratyaya*: y*athA *- x. *
> ~sv.37 But when it realises its own true nature, the deluded notion of
> physical embodiment ceases.
>
> ~vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in
> its spiritual), that removes the error of its corporeity; while the
> ignorance of its spiritual nature, tends the more to foster the sense of
> its corporeality, like one's erroneous conception of water in the mirage.
>
> #maru #maruvA - maru.va - desert.water.
>
> #maruva - marjoram. #maruvaka-: - a kind of flower Ba1lar. v, 35 ; ••
> #rAhu or the ascending node personified ; mfn. terrible.
>
>
>
>
> *jagati_antar aNu:_yatra tat pramANam hi cetasa: | *
>
> *sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38|| *
> jagati_antar aNu:_yatra tat pramANam hi cetasa: |
>
> sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38||
>
> .
>
>
> ta*t *pramANam hi cetasa:* - x = *
>
> sa*t *eva ca pumAn* t*asmAt* - x = *
>
> puMsAm anta: sthitam jagat *- within the human is the world. *
> ~sv.38 The mind is like the smallest particle of an atom.
>
> ~vlm.38. The mind is as minute as the minutest ray of sunbeams; and this
> is verily the living soul, which contains the whole world within it.
>
>
>
>
> *z39*
>
> *yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva | *
>
> *tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39|| *
> yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva |
>
> tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39||
>
> .
>
>
> ta*t *cittam svapna-bhUSu iva* - x = *
>
> ta*t *eva ca pumAn* - x = *
>
> tasmA*t *ka: bheda: jagad-Atmano: *- x. *
> ~sv.39 The mind is the personality or the jiva. Hence, the world or this
> creation exists in the person or the jiva. Whatever objects are perceived
> in this world are the mind only, even as the dream-objects are the mind
> only; again, the person or the jiva is also nothing other than the mind.
> Therefore, it is clear that the world-appearance and the self are
> non-different.
>
> ~vlm.39. All this phenomenal world is the phenomenon of the mind, as it is
> displayed in its visionary dreams; and the same being the display of the
> living soul, there is no difference at all between the noumenal and the
> phenomenal.
>
>
>
> चिद् एव .अयम् पदार्थ.ओघो न.अस्त्य्. अन्यस्मिन् पदार्थता ।
>
> व्यतिरिक्ता स्वप्न. इव हेम्नि.इव कटक.आदिता ॥७।१८६।४०॥
>
> vyatiriktA svapna_iva hemni_iva kaTaka_AditA ||40||
>
> .
>
>
> *there is no state of being somewhere else*
>
> *except in Dream*
>
> *as in gold there's golden jewelry*
>
> *.*
> ~sv.40 All these substances that are seen in this universe are in fact
> pure consciousness: apart from consciousness, what is seen is like a dream
> — just a notion or an idea, like the braceletness of gold.
>
> ~vlm.40. The intellect {chit.Consciousness} alone is assimilated into all
> these substances, which have substantiality of their own; whatever is seen
> without it, is like its visionary dream, or as the forms of jeweleries made
> of the substance of gold.
>
>
>
> यथा_एक-देशे सर्वत्र स्फुरन्त्य् अपो_अम्बुधौ पृथक् ।
>
> ब्रह्मण्य्_अनन्या_ नित्य.स्थाश् चितो_ दृश्य-आत्मिकास् तथा ॥७।१८६।४१॥
>
> yathA_eka-deze sarvatra sphuranti_apa:_ambudhau pRthak |
>
>
> .
>
> yathA_eka-deze *as in a *single/solitary* place *
>
> sarvatra
>
> *everywhere the ocean.waters seem separate *
>
> sphuranti_apa:_ambudhau pRthak* x *
>
> brahmaNi *in the brahman.Immensity *
>
> ananyA: nitya.sthA: *eternally the same in Consciousness *
>
> cita: dRzya_AtmikA:* t*athA *– are perceived things. *
> ~vlm.41. As the same water of the one universal ocean, appears different
> in different places; and in its multifarious forms of waves and billows; so
> doth the divine intellect exhibit the various forms of visibles in itself,
> (i. e. Nothing is without or different from the divine essence).
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
> यथा द्रवत्वम् अम्भोधाव् आपो जठर-कोशगा: ।
>
> yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
>
> स्फुरत्य् एवंविदा_अनन्या: पदार्थौघास् तथा ऽपरे ॥७।१८६।४२॥
>
>
> .
>
> yathA dravatvam ambhodhau –
>
> *like flowing in the ocean.waters *=
>
> Apa: jaThara-kozagA:* - x = *
>
> sphurati *- x = *
>
> evaM.vidA: ananyA: *- x = *
>
> padArtha_oghA:* t*athA-*pare *- x. *
> #dravatvam
>
> #jaTharakozaga
>
> #padArthaugha
>
> ~vlm.42. As the fluid body of waters, rolls on incessantly in sundry
> shapes within the basin of the great deep; so do these multitudes of
> visible things, which are inherent in and identic with the divine
> intellect, glide on forever in its fathomless bosom.
>
>
>
>
> *yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk | *
>
> *cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43|| *
> yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
>
> cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43||
>
> .
>
>
> chAla-bhaJjika_AkAza-rUpa-dhRk* - x = *
>
> cit-stambha:_ayam* - x = *
>
> a.spanda: sthita:* - x = *
>
> Adyanta-varjita: *- without beginning or end*
>
> *. *
> ~vlm.43. All these worlds are situated as statues, or they are engraved as
> sculptures in the aerial column of the divine intellect; and are alike
> immovable and without any motion of theirs through all eternity.
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> *yathAsthitam idam vizvam saMvid-vyomni vyavasthitam | *
>
> *svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44|| *
> yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
>
> svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44||
>
> .
>
> vi.avasthitam - *projected in the awareness.sky - *
>
> svarUpam atyaja*t *zAntam
>
> svapna-bhUmau_iva_akhilam *as.if *in Dreamland entirely
> .
>
> ~vlm.44. We see the situation of the world, in the vacuous space of our
> consciousness; as we see the appearances of things in our airy dreams. We
> find moreover everything transfixed in its own sphere and place, and
> continuing in its own state, without any change of its position or any
> alteration in its nature. (The invariable course of nature, is not the
> fortuitous production of blind chance).
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> *z45*
>
> *samatA satyatA sattA ca_ekatA nirvikAritA | *
>
> *AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45|| *
> samatA satyatA sattA ca_ekatA nirvikAritA |
>
> AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45||
>
> .
>
>
> satyatA -* real.ness,*=
>
> sattA ca - *and Such.ness =*
>
> *oneness, changelessness *
>
> AdhArAdheyatA_anyonyam ca_etayo*: v*izva-saMvido:* x *
> #sama #samatA
>
> #satya #satyatA
>
> #sat #sattA
>
> #eka #ekatA
>
> #nirvikArin #nirvikAritA
>
> #AdhAra #AdhArAdheya
>
> #Adheya #AdhArAdheyatA
>
> #vizva #vizvasaMvidoH
>
> #saMvid #vizvasaMvido:
>
> ~vlm.45. The exact conformity of everything in this world, with its
> conception in the mind of man, with respect to their invariable equality in
> form and property, proves their identity with one another, or the relation
> of one being the container of the other, (i. e. The mind is either same
> with or container of the world).
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
>
> sara:_abdhi-sarit-ambunAm iva*_*anyatvam na vA*_*athavA ||46||
>
> .
>
> *of the dream-concept-saMsAra-boon.curse-sights *
>
> *here in the world *
>
> *river*-*sea*-*stream*-*ambunAm iva*
>
> *as of river-water flowing to the sea *
>
> anyatvam na vA_athavA *– *
>
> *or else there's no effective otherness/*difference*. *
> *AB. ... anyatvam paramArtha.tas tu na vA.
>
> ~vlm.46. There is no difference between the phenomenal and noumenal
> worlds, as there none between those in our dream and imagination. They are
> infact, the one and same thing, as the identity of the waters, contained in
> tanks, rivers and seas, and between the curse and Boon of gods.
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
>
>
> *y47*|o/
> vara-zApArtha-saMvittau kArya-kAraNatA katham |
>
> upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||47||
>
> .
>
>
> kArya-kAraNatA katham – how is there *the state of effect & cause? = *
>
> upAdAnam vinA kAryam* - without material cause the effect = *
>
> na_asti_eva kila kathyatAm *– is not at.all, tell me about. *
> ~vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of
> any prior cause or the causation of subsequent consequences; and whether it
> possible for any effect to take place without its adequate causality.
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
> familiar with. • Mention, enumeration •• Withdrawing the organs of sense
> and perception from the external world and its objects. • The material out
> of which anything is made, the material cause. • grasping at or clinging to
> existence (caused by tRNa तृष्णा and causing bhava भव) • Effort of body
>
> #saMvitti
>
>
>
>
>
>
> *z48 *
>
> svavadAta-*cit.*AkAza-kacanam jaga*t *ucyate |
> sphuraNe payasAm abdhAu_Avarta-calanam yathA ||48||
>
> .
>
>
> jaga*t *ucyate* - x = *
>
> sphuraNe payasAm abdhau* - x = *
>
> Avarta-calanam yathA* - x. *
> ~vlm.48. Vasishtha replied:—It is the manifestation of the clear firmament
> of the divine intellect in itself, that is styled as the world; just as the
> appearance and motion of waters in the great deep, is termed the ocean and
> its current.
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> *dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: | *
>
> *saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49|| *
> dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
>
> saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49||
>
> .
>
> waters = *
>
> bhAnti bhAvA*: c*idAtmakA:* - they shine as states with Concious.nature =
> *
>
> saMkalpa_AdIni nAmani* - conceptual names = *
>
> teSAm Ahu:_maniSiNa: *- of them they say are thotful/learned. *
> ~vlm.49. The revolution of the eternal thoughts of the divine mind,
> resembles the rolling waves of the deep; and these are termed by sages, as
> the will or volitions of the ever wilfull mind of God.
>
> ~sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> *kAlena_abhyAsa-yogena vicAreNa samena ca | *
>
> *jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50|| *
> kAlena_abhyAsa-yogena vicAreNa samena ca |
>
> jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50||
>
> .
>
>
> vicAreNa samena ca* - x = *
>
> jAte*: v*A sAttvikatvena *- x = *
>
> sAttvikena_amalAtmanA *- x. *
> ~vlm.50. The clear minded soul comes in course of time, to regard this
> manifestation of the divine will, in its true spiritual light; by means of
> its habitual meditation and reasoning, as well as by cause of its natural
> good disposition and evenness of mind.
>
> ~sv.50-51. In course of time, by the constant practice of vicara or
> enquiry and of equanimity, or by being endowed with purity at birth,
> perfect knowledge arises in the wise man who sees the reality in
> everything.
>
> #amalAtman
>
>
>
>
> *z51*
>
> *samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: | *
>
> *buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51|| *
> samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
>
> buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51||
>
> .
>
> Wisdom =*
>
> bhUtArtha-darzina: buddhi: - *the buddhi Intellect of the seer of
> existent things = *
>
> bhavati cinmAtra-rUpA *- becomes a form of Affective Consciousness = *
>
> dvaita_ekya-varjitA *- without duality or unity. *
> ~vlm.51. The wise man possest of consummate wisdom and learning, becomes
> acquainted with the true knowledge of things; his understanding becomes
> wholly intellectual, and sees all things in their abstract and spiritual
> light; and is freed from the false view of duality (or materiality).
>
> ~sv.50-51. In course of time, by the constant practice of vicara or
> enquiry and of equanimity, or by being endowed with purity at birth,
> perfect knowledge arises in the wise man who sees the reality in
> everything.
>
> #samyagjJAna
>
> #arth #artha #bhUta #bhUtArtha-: - anything that has really happened or
> really exists, real fact _kAv.&c.; an element of life MW.
>
> #bhU #bhUta #bhUtArtha-: - anything that has really happened or really
> exists, real fact _kAv.&c.; an element of life MW.
>
> #bhUtArthadarzin
>
>
>
> निरावरण-विज्ञान-मयी चिद्.ब्रह्म-रूपिणी ।
>
> संवित्.प्रकाश-मात्र-एक-देह-अ.देह-विवर्जिता ॥७।१८६।५२॥
>
>
> saMvit.prakAza-mAtra_eka-deha_a.deha-vivarjitA ||52||
>
> .
>
> nirAvaraNa-vijJAna-mayI* x *
>
> *cit.*brahma-rUpiNI* x *
>
> saMvit.prakAza-mAtra_eka-deha_a.deha-vivarjitA* - *
>
> *saMvit.Awareness*.prakAza-mAtra_eka-*body*-*without*-*body*-vivarjitA* .
> *
> ~sv.52 Then his buddhi or awakened intelligence regains its nature as pure
> consciousness, devoid of duality.
>
> ~vlm.52. The philoshophic intellect, which is unclouded by prejudice, is
> the true form of the Great Brahma himself; who shines perspicuous in our
> consciousness, and has no other body besides.
>
>
>
> सो_अयम् पश्यत्य् अशेषेण यावत् संकल्प-मात्रकम् ।
>
> स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थत: ॥७।१८६।५३॥
>
>
> svam Atma-kacanam zAntam ananya*t *paramArthata: ||53||
>
> .
>
> sa: ayam pazyati azeSeNa *- he sees this totally = *
>
> yAva*t *saMkalpa-mAtrakam *- inasmuch as it is a conceptual mode = *
>
> svam Atma-kacanam
>
> zAntam* x *
>
> ananya*t *paramArthata: *- x. *
> ~vlm.53. The enlightened soul sees this whole plenitude of creation, as
> the display of the Divine Will alone; and as the exhibition of the tranquil
> and transparent soul of the Divinity, and naught otherwise.
>
> ~sv.53-54 The infinite consciousness is devoid of body and is unhidden by
> veils: its only body is its faculty of awareness and its ability to
> illumine all things.
>
>
>
> अस्या_ इदम् हि संकल्प.मात्रम् एव_अखिलम् जगत् ।
>
> यथा संकल्प-नगरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
>
> asyA:_ idam hi saMkalpa.mAtram eva_akhilam jagat |
>
> yathA saMkalpa-nagaram yathA svapna-mahApuram ||54||
>
> .
>
>
> yathA saMkalpa-nagaram *as a conceptual city *
>
> yathA svapna-mahApuram *as a great city in dream*
>
> *... *
> .
>
> ~vlm.54. This manifestation of the Divine Will, in the boundless space of
> the universe; likens to the aerial castle of our imagination, or the city
> of palaces seen in our dream.
>
> ~sv.53-54 The infinite consciousness is devoid of body and is unhidden by
> veils: its only body is its faculty of awareness and its ability to
> illumine all things.
>
>
>
>
> *AtmA sva.saMkalpa-vara: svavadAta: yathA yathA | *
>
> *yat yathA saMkalpayati tathA bhavati tasya tat ||55|| *
> AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
>
> yat yathA saMkalpayati tathA bhavati tasya tat ||55||
>
> .
>
>
> sva.vadAta:* x *
>
> yathA yathA yad* x *
>
> yathA saMkalpayati *as it is conceived thus that becomes from That. *
> ~sv.55 It is through these that consciousness perceives everything that it
> considers to exist as a result of the notions that arise in it. This entire
> universe is an idea that arises in the infinite consciousness.
>
> ~vlm.55. This all productive will, is selfsame with the Divine Soul; and
> produces whatever it likes to do any place or time. (Lt. Whatever it wills,
> the same takes place even then and there).
>
>
>
>
> *saMkalpa-nagare bAla: zilA-proDDayanam yathA | *
>
> *satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56|| *
> saMkalpa-nagare bAla: zilA-proDDayanam yathA |
>
> satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56||
>
> .
>
>
> bAla: zilA-proDDayanam yathA - *like a child slinging stones *=
>
> satyam vetti -* he knows what is so* =
>
> anubhUya_azu - *having at.once experienced *=
>
> sva.vidheya-niyantraNam* - x. *
> #saMkalpanagara
>
> #zilAproDDayana
>
> #svavidheyaniyantraNa
>
> ~vlm.56. As a boy thinks of his flinging stones, at the aerial castle of
> his imagination; so the Divine will is at liberty to scatter, myriads of
> globular balls, in the open and empty space of boundless vacuity.
>
> ~sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
> *z57*
>
> *sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye | *
>
> *vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57|| *
> sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
>
> vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57||
>
> .
>
>
> parama_AtmA -
>
> *Absolute.Self in the Triple World *
>
> jagat.traye *- x = *
>
> vara.zApa_Adikam satyam* - anything like Boons & Curses really = *
>
> vetti_ananyat tathA_Atmana: *- knows as not-another thus than the Self. *
> #svasaMkalpAtmabhUta
>
> ~vlm.57. Thus everything being the manifestation of the Divine will, in
> all these three worlds; there is nothing as a Boon or curse (i. e. good or
> evil) herein, which is distinct from the Divine Soul.
>
> ~sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
> *sva.saMkalpa-pure tailam yathA siddhyati saikatAt | *
>
> *kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58|| *
> sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
>
> kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58||
>
> .
>
> sva.saMkalpa-pure tailam yathA siddhyati x
>
>
> tailam* - x = *
>
> yathA siddhyati* - x = *
>
> sa_ekatAt* - x = *
>
> kalpanAt* - x = *
>
> sarga-saMkalpai:* - x = *
>
> vara_Adi iha tathA Atmana: *- x. *
> ~vlm.58. As we can see in our fancy, the gushing out of oil from a sandy
> desert; so can we imagine the coming out of the creation, from the simple
> will of the Divine Soul.
>
> ~sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
> *a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: | *
>
> *tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59|| *
> a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
>
> tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59||
>
> .
>
> a-nirAvaraNa-jJapte: x
>
>
> tata: saMkalpana~advaitAt x
>
> varAt yasya na siddhyati - *x *
> .
>
> ~vlm.59. The unenlightened understanding, being never freed from its
> knowledge of particulars and their mutual differences; It is impossible for
> it to generalize good and evil, under the head of universal good.
>
> ~sv. But if the veil of ignorance has not been removed and if one still
> entertains notions of duality or diversity, the boons granted by such a one
> are ineffective.
>
>
>
>
> *z60*
>
> *yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA | *
>
> *na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60|| *
> yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
>
> na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60||
>
> .
>
>
> tAva*t *sAdyApi saMsthitA* - x = *
>
> na parAvartitA yAvat *- x = *
>
> yatnA*t *kalpanayAnyayA *- x. *
> ~vlm.60. Whatever is willed in the beginning, by the omniscience of God;
> the same remains unaltered at all times, unless it is altered by the same
> omniscient will.
>
> ~sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
> ब्रह्मण्य्_अवयव-उन्मुक्ते द्विता_एकत्वे तथा स्थिरे । यथा स-अवयवे तत्त्वे
> विचित्र-अवयव-क्रम: ॥७।१८६।६१॥
>
> brahmaNi_avayava_unmukte dvitA_ekatve tathA sthire | yathA sa_avayave
> tattve vicitra_avayava-krama: ||61||
>
> .
>
>
> dvitA_ekatve tathA sthire* x *
>
> yathA sa_avayave tattve* x *
>
> vicitra_avayava-krama: *- x. *
> #avayava-: - (ifc. f. -A) a limb, member, part, portion Pa1n2. &c. ; a
> member or component part of a logical argument or syllogism Nya1yid. &c -
>
> ~vlm.61. The contraries of unity and duality, dwell together in the same
> manner in the formless person of Brahma; as the different members of an
> embodied being, remain side by side in the same person. (The knowledge of
> all contrarieties, blends together in omniscience. Gloss).
>
> ~sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
>
>
> *62*|*Ø*
> अनिरावरण.अज्ञानात् केवलम् धर्म.चारिण: ।
>
> a-nirAvaraNa_ajJAnAt kevalam dharma.cAriNa: |
>
> शापादीन् सम्प्रयच्छन्ति यथा ब्रह्मंस्* तथा वद ॥७।१८६।६२॥
>
> zApa_AdIn sam.prayacchanti yathA brahman* tathA vada ||62||
>
> .
>
>
> *lacking jnAna.Wisdom*
>
> *tho following the dharma.path*
>
> *how can they bestow curses & boons, brAhmaNa, tell me that*
>
> *.*
>
>
>
> *Vasishtha** said—*
>
>
>
> *63*|o/
> संकल्पयति यन् नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
>
> तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न.इतरत् ॥७।१८६।६३॥
>
>
> ta*t *tadeva_anubhavati yasmA*t *tattA_asti na_itarat ||63||
>
> .
>
> saMkalpayati ya*t n*Ama sarga_Adau - *what is conceived to be the
> creative cycle =*
>
> brahma brahmaNi - *is the Immensity in the Immensity* =
>
> ta*t *tadeva_anubhavati - *That becomes just that *=
>
> yasmA*t *tattA_asti na_itarat - *whence the Thatness is not otherwise. *
> ~sv.63 VASISTHA continued: Whatever Brahma the creator ordained in the
> beginning of this creation prevails even now.
>
> ~vlm.63. Vasishtha replied:—Whatever is disposed in the beginning, by the
> Divine will which subsists in Brahma; the very same comes to pass
> afterwards, and nothing otherwise. (Lit. there is no other principale
> besides).
>
>
>
>
> *brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: | *
>
> *sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||*
> brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
>
> sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||
>
> .
>
>
> sa: brahmA ayam prajApati: *- is brahmA the Grandfather = *
>
> sa: ca no brahmaNa: bhinnam *- he is not different from the
> brahman.Immensity = *dravatvam iva vAriNa: *- like water and its
> fluidity. *
> ~vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself,
> and thereby he became the agent of the Divine will; therefore there is no
> difference between them. (i. e. betwixt Brahmá and Brahma); as there is
> none between the water and its fluidity.
>
> ~sv. Brahma is non-different from brahman the infinite consciousness.
>
> *sa: brahmA ayam prajApati: *- is brahmA the Grandfather = *sa: ca no
> brahmaNa: bhinnam *- he is not different from the brahman.Immensity = *dravatvam
> iva vAriNa: *- like water and its fluidity. *
>
>
>
> *y65*|o/
>
> *saMkalpayati yat nAma prathama:_asau prajApati: | *
>
> *tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65|| *
> saMkalpayati yat nAma prathama:_asau prajApati: |
>
> tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65||
>
> .
>
>
> prathama:_asau prajApati: - *firstly is this prajApati = *
>
> tat.ta*t *eva_Azu bhavati* x *
>
> tasya idam kalpanam jagat *- x. *
> ~vwv. 1046/7.186.65. Which indeed that primeval god presiding over
> creation resolves (or imagines), that alone severally arises immediately.
> This world is his imagination.
>
> ~vlm.65. Whatsoever the Lord of creatures-Brahmá, proposes to do at first
> as inspired in him by the Divine will; the same takes place immediately,
> and the very same is styled this world.
>
> ~sv. Brahma is non-different from brahman the infinite consciousness.
>
>
>
>
> *z66*
>
> *nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate | *
>
> *dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66|| *
> nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
>
> dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66||
>
> .
>
>
> nirAlambam *- without dependency = *
>
> vyoma_Atma vyomni bhAsate *- x = *
>
> dur.dRSTe:_iva kezoNDram *- x = *
>
> dRSTa-muktAvalI_iva ca* - x. *
> ~vlm.66. It has no support nor receptacle for itself, but appears as
> vacuous bubble in the great vacuity itself; and resembles the chain of
> pearls, fleeting before the eyes of purblind men in the open sky.
>
> ~sv. Brahma is non-different from brahman the infinite consciousness.
>
>
>
>
> *saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: | *
>
> *vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67|| *
> saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
>
> vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67||
>
> .
>
>
> dharma: dAnam tapo guNA:* - dharma, charity, austerity, = *
>
> vedA: zAstrANi bhUtAni* - vedas, shAstras, beings = *
>
> paJca jJAta_upadezanA: *- x. *
> ~sv.67 That Brahma brought into being through his own thought-force the
> standard of righteousness, charity, austerity, good qualities, the Vedas
> and other scriptures and the five great elements.
>
> ~vlm.67. He willed the productions of creatures, and institution of the
> qualities of justice, charity and religious austerities; He stablished the
> Vedas and sástras, and the five system of philoshophical doctrines.
> (Namely; the four Vedas and the Smrites, forming the five branches of
> sacred knowledge, and the five branches of profane learning-consisting of
> the sankaya yoga, Pátanjala, Pásupata, and Vaishnava systems. gloss).
>
>
>
>
> *tapasvina:_atha vAdai: ca yat brUyu:_avilambitam | *
>
> *yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68|| *
> tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
>
> yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68||
>
> .
>
>
> ya*t *brUyu:_avilambitam* - they have said is not dependent = *
>
> yat.ya*t - whatever = *
>
> veda.vida:* - Vedic scholars = *
>
> *t*a*t *syAt *- that would be = *iti.*so* – tena.*therefore/because.of.that
> - *atha.*next* – kalpita.*imagined*.m *-* *x *
>
> *. *
> ~sv.68 He also ordained that the utterances (boons, etc. ) of the ascetics
> and the knowers of the Vedas should come true.
>
> ~vlm.68. It is also ordained by the same Brahmá, that whatever the
> devotees-learned in the Vedas, pronounce in their calmness or dispute, the
> same takes place immediately; (from their knowledge of the Divine will).
>
> #avilambitam
>
> *x*
>
>
>
> *z69*|o/
>
> *idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA | *
>
> *drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69|| *
>
> idam cit-brahma-chidram kham vAyu*: c*eSTa_agni:_uSNatA |
> drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69||
>
> .
>
>
> vAyu*.Air*: ceSTA.*movement* = agni.*fire* - uSNatA.*heat.state = *drava.
> *flowing*-: ambha.*waters*-: kaThina.*hard/cruel-*m bhUmi.*earth*: *- *
> iti.*so* tena.*therefore/because.of.that -* atha.*next* kalpita.*imagined*.A:
> *- x. *
> ~sv.69 It was Brahma who also ordained the nature of all substances here.
>
> ~vlm.69. It is he that has formed the chasm of vacuum in the inactive
> intellect of Brahma, and filled it with the fleeting winds and heating
> fire; together with the liquid water and solid earth.
>
> ***var. VLM,TPD: - brahmachidra KG: brahmAchidra
>
>
> #cidbrahmacchidra
>
> #ceSTAgni
>
> #kaThina
>
>
>
> चिद्.धातुर् ईदृशो वा_असौ यद्.यत् ख.आत्मा_अपि चेतति ।
>
> तत्.तथा_अनुभवत्य् आशु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
>
> tat.tathA_anubhavati_Azu tvam aham sa iva_akhilam ||70||
>
> .
>
>
> *the Kha-space=Self conceives, just-so it becomes:--you, I, and they *
>
> *altogetherly-unapart. *
>
> *cit.*dhAtu: IdRza: vA asau - *or it, as some sort of
> Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
> <anubhavati> -
>
> yad.yat - *whatever = *
>
> kha_AtmA api cetati - *the kha.space-Self conceives - personal space *=
>
> tat.tathA - *thusever *=
>
> anubhavati_Azu - *it quickly becomes *=
>
> tvam aham sa iva_akhilam - *you, I, and he altogether/unapart. *
> ~vlm.70. It is the nature of this intellectual principle, to think of
> everything in itself; and to conceive the presence of the same within it,
> whether it be a thought of thee or me or of anything beside (either in
> general or particular).
>
> ~sv.70-71 Just as we become our own dream-objects while dreaming,
> consciousness though it is real and conscious becomes even the unreal
> world-appearance with all its sentient and insentient objects. The unreal
> world-appearance itself is later regarded as real on account of constantly
> repeated affirmation and conviction of its reality.
>
> Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
> <anubhavati> - yad.yat - *whatever = *kha_AtmA api cetati - *the
> kha.space-Self conceives - personal space *= tat.tathA - *thusever *=
> anubhavati_Azu - *it quickly becomes *= tvam aham sa iva_akhilam - *you,
> I, and he altogether/unapart. *
>
>
>
> *71*|o/
> तद् यथा वेत्ति चिद्.व्योम तत् तथा तद् भवत्य् अलम् ।
>
> स्वप्ने त्वम् अहम्.आदि_इव सदात्मा_अप्य् असद् आत्मकम् ॥७।१८६।७१॥
>
>
> svapne tvam aham.Adi_iva sadAtmA_api_asa*t *Atmakam ||71||
>
> .
>
> tat *that *
>
> *as knowing *yathA vetti
>
> *Conscious.space cit.*vyoma
>
> tat *that thus *
>
> tathA
>
> ta*t *bhavati_alam* that becomes **assez *
>
> svapne tvam aham.Adi_iva* in dream *
>
> sadAtmA_api_asa*t *Atmakam *- x. *
> ~vlm.71. Whatever the vacuous intellect thinks in itself, the same it sees
> present before it; as our actual selves come to see, the unreal sights of
> things in our dreams.
>
> ~sv.70-71 Just as we become our own dream-objects while dreaming,
> consciousness though it is real and conscious becomes even the unreal
> world-appearance with all its sentient and insentient objects. The unreal
> world-appearance itself is later regarded as real on account of constantly
> repeated affirmation and conviction of its reality.
>
>
>
> शिलानृतम् यथा सत्यम् संकल्प-नगरे तथा ।
>
> जगत् संकल्प-नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
>
> zilAnRtam yathA satyam saMkalpa-nagare tathA |
>
>
> .
>
> zilA_anRtam yathA *- x = *
>
> satyam *- x = *
>
> saMkalpa-nagare tathA *- x = *
>
> jaga*t *saMkalpa-nagare *- x = *
>
> satyam* - x = *
>
> brahmaNa: Ipsitam *- x. *
> ~AB.
>
> ~sv.72 When one indulges in daydreaming he can even see stone images dance
> as if they were real: even so this world-appearance which appears in
> brahman is thought to be real.
>
> ~vlm.72. As we see the unreal flight of stones, as realities in our
> imagination; so we see the false appearance of the world, as true by the
> will of god, and the contrivance of Brahma.
>
>
>
>
> *cit.svabhAvena zuddhena yat buddham yat ca yAdRzam | *
>
> *tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73|| *
> cit.svabhAvena zuddhena yat buddham yat ca yAdRzam |
>
> tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73||
>
> .
>
>
> ya*t *buddham *- x = *
>
> ya*t *ca yAdRzam *- x = *
>
> ta*t *a.zuddha:_anyathA kartum *- x = *
>
> na zakta: kITako yathA* - x. *
> ~vlm.73. Whatever is thought of by the pure intellect, must be likewise of
> a purely intellectual nature also; and there is nothing that can do it
> otherwise, (or convert it to grossness), as they defile the pure metal with
> some base alloy.
>
> ~sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
>
>
>
> *abhyastam bahulam saMvit pazyati_itarat alpakam | *
>
> *svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74|| *
> abhyastam bahulam saMvit pazyati_itarat alpakam |
>
> svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74||
>
> .
>
>
> saMvi*t *pazyati_itara*t *alpakam* - x = *
>
> svapne jAgrat-svarUpe ca* - x = *
>
> vartamAne_akhilam ca tat* - x. *
> ~vlm.74. We are apt to have the same conceptions of things in our
> consciousness, as we are accustomed to consider them, and not of what we
> are little practiced to think upon; hence we conceive all that we see in
> our dreams to be true, from our like conceptions of them in our waking
> state. (It is thus that we conceive this purely ideal world as a gross
> body, from our habit of thinking so at all times).
>
> ~sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
>
>
>
> *z75*
>
> *sadA cit.vyoma cit.vyomni kacat ekam idam nijam | *
>
> *draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75|| *
> sadA cit.vyoma cit.vyomni kacat ekam idam nijam |
>
> draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75||
>
> .
>
> sadA –
>
>
> *cit.*vyoma *cit.*vyomni –
>
> *Conscious.sky in Conscious.sky *
>
> kacat –
>
> *projecting *
>
> ekam idam nijam –
>
> *this innate one *
>
> draSTR-dRzya_Atmakam rUpam *- x = *
>
> pazyat –
>
> *seeing *
>
> AbhAti netarat *– *
>
> *shining.forth not otherwise*
>
> *. *
> ~vlm.75. It is by uniting one's intellectuality, with the universal and
> divine intellect, and by the union of the subjective and objective and
> their perceptibility in one's self, by means of the triputi yoga, that we
> can see the world in its true light.
>
> ~sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
> #draSTRdRzyAtmaka
>
>
>
> एकम् द्रष्टा च दृश्यम् च चिन्.नभ: सर्वगम् यत: ।
>
> ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
>
> तस्माद् यथेष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
>
>
> .
>
> ekam - *one *=
>
> draSTA ca - *both the See/knower *=
>
> dRzyam ca -* and the See/known =*
>
> yata: - *from-which =*
>
> *cit.*nabha: sarva.gam * - *the everywhere.going Consciousness.sky *=
>
> tasmAt - *from-That =*
>
> yathA.iSTam yad - *what is so.wished *=
>
> yatra dRSTam -* where it is see/known = *
>
> ta*t *tatra sa*t *sadA - *That there is-So always.*
> ~vlm.76. One universal and vacuous intellect, being all pervading and
> omnipresent, is the all seeing subject and all seen objects by itself;
> hence whatever is seen or known to be anywhere, is the very verity of the
> intellect and no other.
>
> ~sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
> and the See/known =* * yata: - *from-which =* *cit.*nabha: sarva.gam * - *the
> everywhere.going Consciousness.sky *= tasmAt - *from-That = *yathA.iSTam
> yad - *what is so.wished *= yatra dRSTam -* where it is see/known = *ta*t
> *tatra sa*t *sadA - *That there is-So always.*
>
> #cinnabha
>
>
>
> *77*|o/
> वाय्व्_अङ्गग-स्पन्दन.वज्_जल-अङ्ग-द्रव-भाववत् ।
>
> यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
>
> vAyu_aGga.ga-spandana.vaj_jala_aGga-drava-bhAvavat |
>
> yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||77||
>
> .
>
>
> *as flow is in the water*
>
> *as immensity is in the brahman*
>
> *thus is the unborn in the embodied world*
>
> *.*
>
>
>
> *78*|o/
> ब्रह्मैव_अहम् विराड्-आत्मा विरड्-आत्म-वपुर् जगत् ।
>
> भेदो_ न ब्रह्म-जगतो: शून्यत्व-अम्बरयोर् इव ॥७।१८६।७८॥
>
> brahmaiva_aham virAT-AtmA virAD-Atma-vapu:_jagat |
>
>
> .
>
> *brahma**
> * a Fuzzy  construction implying both the brahman.Immensity and the God
> brahmA.
>
>
> *is "I"*
>
> *virAT-AtmA the Creative Self*
>
> *:*
>
> *the embodiment of the Creative Self is the world*
>
>
>
> *there's no distinction between brahma and the world*
>
> *:*
>
> *like the effective Emptiness of the sky*
>
> *.*
> ~vlm. ... there is no difference of the world from Brahma, as there is
> none between air and vacuity.
>
>
>
>
> *yathA prapAte payasa:_vicitrA: kaNa-paGktaya: | *
>
> *vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79|| *
> yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
>
> vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79||
>
> .
>
>
> vicitrA: kaNa-paGktaya:* - the spraying waterdrops = *
>
> vicitra-deza.kAla~antA:* - x = *
>
> nipatanti utpatanti ca *– x. *
> ~vlm.79. As the drops of water as a cataract, assume many forms and run
> their several ways; so the endless works of nature take their various forms
> and courses, at different places and times.
>
> ~sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
>
>
>
> *nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: | *
>
> *Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80|| *
> nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
>
> Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80||
>
> .
>
>
> mano-buddhy.Adi-varjitA: *- *
>
> *Mind without its intellective and Affective functions *
>
> Atmani_eva_Atmana: bhAnti –
>
> *in Self alone shining from Self *
>
> tathA yA: brahma-saMvida: *- thus what are brahmic concepts... *
> ~vlm.80. All beings devoid of their senses and understanding, issue as
> waters of the waterfall, from the cascade of the divine mind; and remain
> forever in their uniform courses, with the consciousness of their existence
> in Brahma.
>
>
>
>
> *z81*|o/
>
> *tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: | *
>
> *kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81|| *
> tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
>
> kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81||
>
> .
>
> ...
>
>
> svayam - *Urself *
>
> sva.deheSu - *in Ur.own body *
>
> buddhi-Adi=parikalpanA:* - bringing.about intellectual functions = *
>
> kRtvA* - having made = *
>
> urarI.kRtA* - x = *
>
> sarga.zrIr *abdhi*: - *the plentiful sea of Creation *
>
> dravatA yathA* – as a state of flow. *
> ~vlm.81. But such as come forth from it, with the possession of their
> senses and intellects in their bodies; deviate in different ways like the
> liquid waters, in pursuit of their many worldly enjoyments.
>
> ~sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
> #buddhyAdiparikalpanA
>
> * MW has parikalpa: as a Buddhist term for illusion.
>
>
>
>
> *tat evam jagat iti_asti durbodhena mama tu_idam | *
>
> *akAraNakam advaitam ajAtam karma kevalam ||82|| *
> tat evam jagat iti_asti durbodhena mama tu_idam |
>
> akAraNakam advaitam ajAtam karma kevalam ||82||
>
> .
>
>
> *so That is this World *
>
> durbodhena mama tu – *but wrongly realized by me*
>
> idam* - is this = *
>
> *causeless, nondual *
>
> *entirely uneffected karma*
>
> *. *
>
> *~vlm.82. They are then insensibly led, by their want of good sense, to
>
> #durbodha
>
> #akAraNaka
>
>
>
> *y83*|o/
>
> *asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate | *
>
> *upalAdau jaDA sattA tAdRzI paramAtmana: ||83|| *
> asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
>
> upalAdau jaDA sattA tAdRzI paramAtmana: ||83||
>
> .
>
>
> zarIre asmin - *in this body = *
>
> yAdRz rUpA anubhUyate - *whatever form is experienced *=
>
> upala_Adau - *in rocks &c. = *
>
> jaDA sattA - *inert So-ness = *
>
> tAdRzI paramAtmana: - *it is thatever for the Supreme Self. *
> ~vlm.83. As we see the existence and distribution of other bodies in us,
> and the inertness of stones in our bodies; so the Lord perceives the
> creation and annihilation of the world, and its inertia in himself.
>
> ~sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
> zarIre asmin - *in this body = *yAdRz rUpA anubhUyate - *whatever form is
> experienced *= upala_Adau - *in rocks &c. = *jaDA sattA - *inert So-ness
> = *tAdRzI paramAtmana: - *it is thatever for the Supreme Self. *
>
> *x*
>
>
>
> *z84*
>
> *yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |*
>
> *tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||*
> yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
>
> tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||
>
> .
>
> sthitau -* both dreamless Sleep and Dream exist + *tathA_ete
> sarga-saMhAra=bhAsau – *thus the projections of creation and destruction
> - *brahmaNi saMsthite - *are inherent in the brahman.Immensity*
>
> *. *
> ~sv.84 Just as a conscious being may sometimes be in an unconscious state,
> even so the supreme being or the infinite consciousness itself exists as
> the apparently inert world.
>
> ~vlm.84. As in our state of sleep we have both our sound sleep and our
> dreams also; so doth the divine soul perceive the creation as well as its
> annihilation, in its state of perfect rest and tranquility.
>
> sthitau -* both dreamless Sleep and Dream exist + *tathA_ete
> sarga-saMhAra=bhAsau – *thus the projections of creation and destruction
> - *brahmaNi saMsthite - *are inherent in the brahman.Immensity*
>
>
>
> *85*|o/
> सुषुप्त-स्वप्नयोर् भात: प्रकाश-तमसी यथा ।
>
> एकस्याम् एव निद्रायाम् सर्ग-अ.सर्गौ तथा परे ॥७।१८६।८५॥
>
> ekasyAm eva nidrAyAm sarga_a.sargau tathA pare ||85||
>
> .
>
>
> *so with the Uprising or non-Uprising of the universe. *
>
> suSupta-svapnayo: - *Sleep and Dream = *
>
> bhAta: - *shining = *
>
> prakAza-tamasI yathA - *as light and darkness *=
>
> ekasyAm eva nidrAyAm - *in the one sleep =*
>
> *within & without Creation *
>
> tathA pare - *thus likewise = *
> ~vlm.85. The divine soul perceives in its state of tranquility, the two
> phases of creation and destruction, succeeding one another as its day and
> night; just as we see our sleep and dreams recurring unto us like darkness
> and light.
>
> ~sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
> yathA - *as light and darkness *= ekasyAm eva nidrAyAm - *in the one
> sleep =* sarga_asargau - *uprising and non-arising [Surge and nonSurge] =
> *tathA pare - *thus likewise = *
>
> \
> यथा नरो ऽनुभवति निद्रायाम् दृषद: स्थितिम् ।
>
> परमात्मा .अनुभवति तथा. एतज्. जड-संस्थितिम् ॥७।१८६।८६॥
>
>
> .
>
> *just as a human pursues a sleeping state like stone*
>
> *the Absolute Self pursues its own inert condition*
>
> *.*
>
> *~vlm.86. As a man sees in his mind, both the dream of moving bodies as
> both of the stable and unstable in his intellectual tranquility. *
>
> sthitim - *sleep a state like stone = *paramAtma anubhavati – *the
> Perfect Self pursues = *tathA etat - *thus this = *jaDa-saMsthitim - *inert
> condition. *
>
>
>
> *87*|o/
> अङ्गुष्ठस्य_अथवा_अङ्गुल्या वाताद्य्-अस्पर्शने सति ।
>
> यो_s_न्य-चित्तस्य_अनुभवो_ दृषदादौ स आत्मन: ॥७।१८६।८७॥
>
> aGguSThasya_athavA_aGgulyA vAtAdy-asparzane sati |
>
> ya:_a_nya-cittasya_anubhavo dRSadAdau sa Atmana: ||87||
>
> .
>
>
> vAta_Ady-asparzane sati* - x = *
>
> ya:_a_nya-cittasya_anubhavo *- x = *
>
> dRSadAdau sa Atmana: *- x. *
>
> aGguSThasya –
>
> *of the thumb – *
>
> athavA –
>
> *otherwise – *
>
> aGgulyA –
>
> *by a finger – *
>
> vAta_Adi-asparzane –
>
> *non-contact with the elements – *
>
> sati –
>
> *being – *
>
> ya: -
>
> *which – *
>
> anya-cittasya –
>
> *any concern – *
>
> anubhava: -
>
> *experience – *
>
> dRSada_Adau –
>
> *like stone and such – *
>
> sa Atmana: -
>
> *of the self *
> ~vlm.87. As a man of absent mind, has no heed of the dust flying on any
> part of his body; so the divine spirit is not polluted, by his entertaining
> the ideas of gross bodies within itself.
>
> ~sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
> A finger or a thumb are not concerned by the experience
>
> of what they come in contact with; and so the self, as still as stone.
>
> #aGguSTha - m. the thumb ; the great toe ; a thumb's breadth, usually
> regarded as equal to an aGgula - m. (>ag or >aGg), a finger; the thumb; a
> finger's breadth, a measure equal to eight barley-corns, twelve aGgulas
> making a vitasti or span, and twenty-four a hasta or cubit; (in astron.) a
> digit, or twelfth part; aGgula-pramANa - n. the measure or length of an
> aGgula. aGguli aGgulI - f. a finger; a toe; the thumb; the great toe; the
> finger-like tip of an elephant's trunk; the measure aGgula dRSada - n. sg.
> millstone and mortar #
> (especially of one who is impure)
>
> #dRR* #dRSada - mfn. = °षद् in °दो*लूखल n. sg. millstone and mortar
> Hariv. 6509.
>
> #vAtAdyasparza -
>
>
>
>
> *vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: | *
>
> *tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88|| *
> vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
>
> tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88||
>
> .
>
> vyoma_upala-jala=AdInAm -
>
>
> yathA deha_anubhUtaya:* - as bodily experiences = *
>
> tathA_asmAkam a-cittAnAm *- thus of our non-Affections = *
>
> adya nAnA_anubhUtaya: *- now various experiences. *
> ~vlm.88. As the air and water and stones, are possessed of the
> consciousness of their airy, watery and solid bodies, so are we conscious
> of our material, intellectual and spiritual bodies likewise.
>
>
>
>
> *kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: | *
>
> *tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89|| *
> kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: |
>
> tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89||
>
> .
>
> kAle kAleSu bhAnti_etA: -
>
>
> yathA_ahorAtra-saMvida: -
>
> *as in the awareness of day & night *
>
> tathA_a-saMkhyA: pare bhAnti –
>
> *thus uncounted appear *above/on.high
>
> sarga-saMhAra-saMvida: *- *
>
> *the awareness of creation & destruction. *
> ~vlm.89. As in the duration of the entire kalpa age, innumerable days and
> nights are manifested unitedly, thus the creations and destructions are
> manifested in brahman.
>
> ~sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
>
>
>
> *z90*
>
> *Aloka.rUpa-manana~anubhava~eSaNa~icchA *
>
> *mukta~Atmani sphurati vAri-ghane svabhAvAt | *
>
> *Avarta-vIci-valaya.Adi yathA tathA_ayam *
>
> *zAnte pare sphurati saMhati-sarga-pUga: ||90|| *
> Aloka.rUpa-manana~anubhava~eSaNa~icchA
>
> mukta~Atmani sphurati vAri-ghane svabhAvAt |
>
> Avarta-vIci-valaya.Adi yathA tathA_ayam
>
> zAnte pare sphurati saMhati-sarga-pUga: ||90||
>
> .
>
>
> mukta_Atmani sphurati vAri-ghane* - x = *
>
> svabhAvAt* - x = *
>
> Avarta-vIci-calaya_Adi yathA* - x = *
>
> tathA_ayam* - x = *
>
> zAnte pare sphurati* - x = *
>
> saMhati-sarga-pUga:* - x. *
> ~vlm.90. As the mind that is freed from seeing the objects of sight, and
> liberated from entertaining all their thoughts and desires also, flows
> along like a stream of limpid waters; so doth the current of the divine
> spirit glide on eternally, with the waves and eddies of creation and
> dissolution, perpetually rolling on and whirling therein.
>
> ~sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
>
>
>
>
>
>
> DAILY READINGS sn 18 November, 2018
>
>
>
> fm4017 1.nv18 Worlds Within Worlds .z31
>
>
> https://www.dropbox.com/s/92tcmgzfvs9cpxb/fm4017%201.nv18%20Worlds%20Within%20Worlds%20.z31.docx?dl=0
>
> fm6085 2.nv14..21 chUDAlA's DECEPTION .z147
>
>
> https://www.dropbox.com/s/a67o59kxo6y31tx/fm6085%202.nv14..21%20chUDAlA%27s%20DECEPTION%20.z147.docx?dl=0
>
> fm7186 3.nv16..18 Understanding the Higher Meaning .z90
>
>
> https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो_भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
>
>
> +++
>
>
>
> *sarga 7.186 *
>
> *vAlmIki: uvAca | *
>
> *kundadante vadati_evam vasiSTha: bhagavAn muni: | *
>
> *uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|01||*
>
> *वसिष्ठ* **उवाच **। *
>
> *bata vijJAna-vizrAnti: asya jAtA mahAtmana: | *
>
> *kara~amalakavat vizvam brahma_iti paripazyati ||02|| *
>
> *kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |*
>
> *bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||03||*
>
> *yat yathA yena yatra_asti yAdRk yAvat yadA yata: |*
>
> *tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||04||*
>
> *zivam zAntam ajam maunam a.maunam ajaram tatam | *
>
> *su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||05|| *
>
> *yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: | *
>
> *sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||06|| *
>
> *para: brahmANDam eva_aNu: cit-vyomna:_anta:sthita: yata: | *
>
> *paramANu: eva brahmANDam anta: sthita-jagat yata: ||07|| *
>
> *tasmAt cit.AkAzam an-Adi.madhyam*
>
> *akhaNDitam saumyam idam samastam | *
>
> *nirvANam astam gata-jAti-bandha: *
>
> *yathAsthitam tiSTha nirAmaya~AtmA ||08|| *
>
> *svayam dRyzam svayam draSTR svayam cittvam svayam jaDam | *
>
> *svayam kiMcit na kiMcit ca brahmAtmani_eva saMsthitam ||09|| *
>
> *yathA yatra jagati_etat svayam brahma kham Atmani | *
>
> *svarUpam ajahat zAntam yatra sampadyate tathA ||10|| *
>
> *brahma dRzyam iti dvaitam na kadAcit yathAsthitam | *
>
> *ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||11|| *
>
> *dRzyam eva param brahmA param brahma_eva dRzyatA | *
>
> *etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||12|| *
>
> *yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: | *
>
> *saMvit.mAtra~AtmA pratigha: sva.anubhUta:_api_asat maya: ||13|| *
>
> *saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat | *
>
> *jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||14|| *
>
> *dinai: katipayai: eva vRddhim abhi.AjagAma sa: | *
>
> *aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||15|| *
>
> *A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale | *
>
> *khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||16|| *
>
> *cit cinoti tathA jADyam nara: nidrA-sthiti: yathA | *
>
> *cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||17|| *
>
> *citA vedana-vettAram sthAvaram kriyate vapu: | *
>
> *citA vedana-vettAram jaGgamam kriyate vapu: ||18|| *
>
> *yathA puMsa: nakhA: pAdau_ekam eva zarIrakam | *
>
> *tathA_ekam evApratigham cita: sthAvara-jaGgamam ||19|| *
>
> *Adi.sarge svapna* iva yat prathAm Agatam sthitam | *
>
> *cita: rUpam jagat iti tat tathaiva_anta: ucyate ||20|| *
>
> *tat ca_eva_a-pratigham zAntam yathAsthitam avasthitam | *
>
> *na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||21|| *
>
> *ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate | *
>
> *cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||22|| *
>
> *sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: | *
>
> *pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||23|| *
>
> *pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate | *
>
> *etat na ca_Atmana: ca_anyat citre citra-vadhU: yathA ||24|| *
>
> *kartavya-citra-senA_asmAt vyathA citrAt na bhidyate | *
>
> *nAnA_anAnA_eva pratighA cittatve sargatA tathA ||25|| *
>
> *vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA | *
>
> *suSuptAt mucyate mokSa* iti svapna: tu cittakam ||26|| *
>
> *pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam | *
>
> *bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||27|| *
>
> *cit.nidrAyA: svapna.maya: bhAga: cittam udAhRtam | *
>
> *tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||28|| *
>
> *eSa* eva parijJAta: suSupti: bhavati svayam | *
>
> *yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||29|| *
>
> *cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam | *
>
> *kiyat.pramANam bhagavan katham asya_udare jagat? ||30|| *
>
> *viddhi cittam naram devam asuram sthAvaram striyam | *
>
> *nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||31|| *
>
> *pramANam tasya ca_anantam viddhi yadyatra reNutAm | *
>
> *A-brahma=stamba-paryantam jagat yAti sahasraza: ||32|| *
>
> *yat etat Aditya-pakSAt Urdhvam saMyAti vedanam | *
>
> *etat citam bhUtam etat aparyanta_amala_AkRti ||33|| *
>
> *etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: | *
>
> *yat AyAnti tadA sarga: cittAt Agata* ucyate ||34|| *
>
> *cittam eva vidu:_jIvam tat Adyanta-vivarjitam | *
>
> *kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||35|| *
>
> *nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca | *
>
> *sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||36|| *
>
> *asya tu_Atma-parijJAtAt eSa: deha.Adi-sambhrama: | *
>
> *zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||37|| *
>
> *jagati_antar aNu:_yatra tat pramANam hi cetasa: | *
>
> *sat eva ca pumAn tasmAt puMsAm anta: sthitam jagat ||38|| *
>
> *yAvat kiMcit idam dRzyam tat cittam svapna-bhUSu_iva | *
>
> *tat eva ca pumAn tasmAt ka: bheda: jagat-Atmano: ||39|| *
>
> 40 41 42
>
> *yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk | *
>
> *cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||43|| *
>
> *yathAsthitam idam vizvam saMvid-vyomni vyavasthitam | *
>
> *svarUpam atyajat chAntam svapna-bhUmau_iva_akhilam ||44|| *
>
> *samatA satyatA sattA ca_ekatA nirvikAritA | *
>
> *AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||45|| *
>
> 46 47 48
>
> *dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: | *
>
> *saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||49|| *
>
> *kAlena_abhyAsa-yogena vicAreNa samena ca | *
>
> *jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||50|| *
>
> *samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: | *
>
> *buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||51|| *
>
> 52 53 54
>
> *AtmA sva.saMkalpa-vara: svavadAta: yathA yathA | *
>
> *yat yathA saMkalpayati tathA bhavati tasya tat ||55|| *
>
> *saMkalpa-nagare bAla: zilA-proDDayanam yathA | *
>
> *satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||56|| *
>
> *sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye | *
>
> *vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||57|| *
>
> *sva.saMkalpa-pure tailam yathA siddhyati saikatAt | *
>
> *kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||58|| *
>
> *a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: | *
>
> *tata: saMkalpana~advaitAt varAt yasya na siddhyati ||59|| *
>
> *yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA | *
>
> *na parAvartitA yAvat yatnAt kalpanayA_anyayA ||60|| *
>
> 61 62 63
>
> *brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: | *
>
> *sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||64||*
>
> *saMkalpayati yat nAma prathama:_asau prajApati: | *
>
> *tat.tat eva_Azu bhavati tasya_idam kalpanam jagat ||65|| *
>
> *nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate | *
>
> *dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||66|| *
>
> *saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: | *
>
> *vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||67|| *
>
> *tapasvina:_atha vAdai: ca yat brUyu:_avilambitam | *
>
> *yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||68|| *
>
> *idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA | *
>
> *drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||69|| *
>
> 70 71 72
>
> *cit.svabhAvena zuddhena yat buddham yat ca yAdRzam | *
>
> *tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||73|| *
>
> *abhyastam bahulam saMvit pazyati_itarat alpakam | *
>
> *svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||74|| *
>
> *sadA cit.vyoma cit.vyomni kacat ekam idam nijam | *
>
> *draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||75|| *
>
> 76 77 78
>
> *yathA prapAte payasa:_vicitrA: kaNa-paGktaya: | *
>
> *vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||79|| *
>
> *nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: | *
>
> *Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||80|| *
>
> *tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: | *
>
> *kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||81|| *
>
> *tat evam jagat iti_asti durbodhena mama tu_idam | *
>
> *akAraNakam advaitam ajAtam karma kevalam ||82|| *
>
> *asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate | *
>
> *upalAdau jaDA sattA tAdRzI paramAtmana: ||83|| *
>
> *yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |*
>
> *tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||84||*
>
> 85 86 87
>
> *vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: | *
>
> *tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||88|| *
>
> *kAle kAleSu bhAnti_etA* yathA_ahorAtra-saMvida: | *
>
> *tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||89|| *
>
> *Aloka.rUpa-manana~anubhava~eSaNa~icchA *
>
> *mukta~Atmani sphurati vAri-ghane svabhAvAt | *
>
> *Avarta-vIci-valaya.Adi yathA tathA_ayam *
>
> *zAnte pare sphurati saMhati-sarga-pUga: ||90|| *
>
> ||
>
> 7187
>
> fm7187
>
>
>
> +++
>
>
>
> *sarga 7.186 *
>
> *Vâlmîki of the Anthill said—*
>
> 01
>
> *Vasishtha said—*
> 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26
> 27 28 29 30
>
> 31
>
>
> *a Human,*
>
> *a God, a Darkling,*
>
> *a vegetable, a woman, a mountain, a snake, a Zombie, a bird, a worm,*
>
> *a Râkshasa.demon*
>
> *.*
>
> 32 33 34
>
> 35
>
> *Affective mind is known as Living.jIva*
>
> *:*
>
> *that is*
>
> *without beginning or end*
>
> *like the local.space <http://local.space> within a pot*
>
> *within a body or without*
>
> *according.with its wish*
>
> 36 37 38 39
>
> *40 41 42 *
>
> 43 44 45
>
> *46 47 48*
>
> 49 50 51
>
> *52 53 54 *
> 55 56 57 58 59 60
>
> 64 65 66 67 68 69
>
>
> 73 74 75
>
> *76 77 78 *
> 79 80 81 82 83 84
>
>
> *just as a human seeks a sleeping state like stone*
>
> *the Absolute pursues its own inert condition*
>
> *.*
>
> *87 *
> 88 89 90
>
> ||
>
>
>
> +++
>
>
>
> .z90
>
>
>
> 14|16|*69|*17|*89|33|*
> 19|19|20|21|13|*23|24|26|27|22|56|64|28|16|89|64|29|30|33|*82|*32|*60|*34|
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Jiva Das
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18
सर्ग ७.१८६
sarga 7.186
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
सर्ग ७.१८६
वाल्मीकिरुवाच ।
vAlmIki: uvAca |
कुन्ददन्ते वदत्य् एवम् वसिष्ठः भगवान् मुनिः ।
kundadante vadati_evam vasiSTha: bhagavAn muni: |
उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
बत विज्ञान.विश्रान्त्य् अस्य जाता महात्मनः ।
bata vijJAna-vizrAnti: asya jAtA mahatmana: |
कर.अमलकवत्_विश्वम् ब्रह्म_इति परिपश्यति ॥७।१८६।२॥
kara~amalakavat vizvam brahma_iti paripazyati ||7|186|2||
किल_इदम् भ्रान्ति.मात्र.आत्म विश्वम् ब्रह्मेति भाty अजम् ।
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
भ्रान्तिः_ब्रह्मेव च ब्रह्म शान्तम् एकम् अनामयम् ॥७।१८६।३॥
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186|3||
यद् यथा येन यत्र_अस्ति यादृक् यावद् यदा यतः ।
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||7|186|4||
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
सु.शून्य.अशून्यम् अभवम् अनादि.निधनम् ध्रुवम् ॥७।१८६।५॥
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186|5||
यस्या यस्याः_तु_अवस्थायाः क्रियते संविदा भरः ।
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
सा सा सहस्र.शाखात्वम् एति सेकैः_यथा लता ॥७।१८६।६॥
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||7|186|6||
परः_ब्रह्माण्डम् एव_अणुः_चिद्व्योम्नः_अन्तःस्थिto यतः ।
para: brahmANDam eva_aNu: cit.vyomna:_anta:sthita: yata: |
परमाणुः_एव ब्रह्माण्डम् अन्तः स्थित.जगद् यतः ॥७।१८६।७॥
paramANu: eva brahmANDam anta:sthita-jagat yata: ||7|186|7||
तस्मात्_चिदाकाशम् अन्.आदि.मध्यम्
tasmAt_cit.AkAzam an-Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् गत.जाति.बन्धः
nirvANam astam gata-jAti-bandha:
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya~AtmA ||7|186|8||
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
स्वयम् किंचित्_न किंचिच् च ब्रह्मात्मny एव संस्थितम् ॥७।१८६।९॥
svayam kiMcit na kiMcit_ca brahmAtmani_eva saMsthitam ||7|186|9||
यथा यत्र जगत्य् एतत् स्वयम् ब्रह्म खम् आत्मनि ।
yathA yatra jagati_etat svayam brahma kham Atmani |
स्वरूपम् अजहत्_शान्तम् यत्र सम्पद्यते तथा ॥७।१८६।१०॥
svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
ब्रह्म दृश्यम् इति द्वैतम् न कदाचिद् यथास्थितम् ।
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
एकत्वम् एतyor विद्धि शून्यत्व.आकाशयोः इव ॥७।१८६।११॥
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
dRzyam eva param brahmA param brahma_eva dRzyatA |
एतत्_न शान्तम् न_अशान्तम् नाना.आकारम् न च आकृतिः ॥७।१८६।१२॥
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
संवित्.मात्र.आत्मा प्रतिघः स्व.अनुभूतः_अपि_असत्_मयः ॥७।१८६।१३॥
saMvit.mAtra~AtmA pratigha: svahanubhUta:_api_asat maya: ||7|186|13||
संवित्.मयः यथा जन्तुः_निद्रा.आत्मा_आस्ते जडः_अभवत् ।
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
जडी.भूता तथा_एषा_आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
दिनैः कतिपयैः_एएव वृद्धिम् अभि.आजगाम सः ।
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
आ.मोक्षम् एषा जीवस्य भुवि_अम्भसि_अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
खे ख.आत्मभिः_जगत्.लक्षैः स्वप्न.आभैः_भासते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||7|186|16||
चित्_चिनोति तथा जाड्यम् नरः_निद्रा.स्थितिः यथा ।
cit_cinoti tathA jADyam nara: nidrA-sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
citA vedana-vettAram sthAvaram kriyate vapu: |
चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA_ekam evApratigham cita:sthAvara-jaGgamam ||7|186|19||
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
चितः_रूपम् जगत्_इति तत् तथैव_अन्तः_उच्यते ॥७।१८६।२०॥
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||7|186|20||
तच् च एव_अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
tat_ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचित्_न_आसीद् अप्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||7|186|21||
अयम् आदिः_अयम् च अन्तः सर्गस्य_इty अवभासते ।
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
चितः सुघन.निद्रायाः सुषुप्त.स्वप्न=कोष्ठतः ॥७।१८६।२२॥
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
स्थित एकः हि_अन्.आदि.अन्तः परमार्थ.घनः यतः ।
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
प्रलय.स्थिति=सर्गाणाम् न नाम_अपि_अस्ति माम् प्रति ॥७।१८६।२३॥
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
एतत्_न च आत्मनः च अन्यत्_चित्रे चित्र.वधूः यथा ॥७।१८६।२४॥
etat na ca_Atmana: ca_anyat_citre citra-vadhU: yathA ||7|186|24||
कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रात्_न भिद्यते ।
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
प्रलयो ऽयम् इयम् सृष्टिः_इयम् स्वप्नः_ घनः तु_अयम् ।
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
भाso 'प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
चित्.निद्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव.ससुर.आदि.दृक् ॥७।१८६।२८॥
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
एष एव परिज्ञातः सुषुप्तिः_भवति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
चित्तम् देव.असुर.आदि.आत्म चित्.निद्रा स्व_आत्म-दर्शनम् ।
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
नागम् नगम् पिशाच.आदि खग.कीट.आदि.राक्षसम् ॥७।१८६।३१॥
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
यd एतd आदित्य.पक्षात्_ऊर्ध्वम् संयाति वेदनम् ।
yat_etat Aditya-pakSAt Urdhvam saMyAti vedanam |
एतत्_चितम् भूतम् एतद् अपर्यन्त_अमल_आकृति ॥७।१८६।३३॥
etat_citam bhUtam etat aparyanta_amala_AkRti ||7|186|33||
एतत्_उग्रम् चितः_रूपम् अस्य_अन्तर्.भुवन.ऋद्धयः ।
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
यd आयान्ति तदा सर्गः_चित्ताd आगत उच्यते ॥७।१८६।३४॥
yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
चित्तम् एव विदुः_जीवम् तd आद्यन्त.विवर्जितम् ।
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
खम् घटेषु_इव देहेषु च आस्ते न_आस्ते तत्_इच्छया ॥७।१८६।३५॥
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||7|186|35||
निम्न.उन्नतान् भुवः_भागान् गृह्णाति च जहति च ।
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
सरित्.प्रवाहः_अङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||7|186|36||
अस्य तु_आत्म-परिज्ञाताd एषः_देह.आदि.सम्भ्रमः ।
asya tu_Atma-parijJAtAt_eSa: deha.Adi-sambhrama: |
शाम्यति_आशु_अवबोधेन मरु-वाः-प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
जगty अन्तर् अणुः_यत्र तत् प्रमाणम् हि चेतसः ।
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
सd एव च पुमान् तस्मात् पुंसाम् अन्तः स्थितम् जगत् ॥७।१८६।३८॥
sat_eva ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
यावत् किंचित्_इदम् दृश्यम् तत्_चित्तम् स्वप्न.भूषु_इव ।
yAvat kiMcit idam dRzyam tat_cittam svapna-bhUSu_iva |
तd एव च पुमान् तस्मात् कः_भेदः_जगत्.आत्मनोः ॥७।१८६।३९॥
tat_eva ca pumAn tasmAt ka:_bheda: _agat-Atmano: ||7|186|39||
चिd एव_अयम् पदार्थ.ओघः न_अस्ति_अन्यस्मिन् पदार्थता ।
cit_eva_ayam padArtha~ogha: na_asti_anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
यथा_एक-देशे सर्वत्र स्फुरन्ति_अपः_अम्बुधौ पृथक् ।
yathA_eka-deze sarvatra sphuranti_apa:_ambudhau pRthak |
ब्रह्मny अनन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
यथा द्रवत्वम् अम्भोdhAv आपः_ जठर.कोशगाः ।
yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
स्फुरत्य् एवंविदाः_अनन्याः पदार्थ~ओघाः तथा_अपरे ॥७।१८६।४२॥
sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
यथा स्थित.जगc.chaल.भञ्जिक.आकाश-रूप.धृक् ।
yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
चित्.स्तम्भः_अयम् अ.स्पन्दः स्थित* आद्यन्त.वर्जितः ॥७।१८६।४३॥
cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
स्वरूपम् अत्यजc छान्तम् स्वप्न.भूmAv इव_अखिलम् ॥७।१८६।४४॥
svarUpam atyajat_chAntam svapna-bhUmau_iva_akhilam ||7|186|44||
समता सत्यता सत्ता च एकता निर्विकारिता ।
samatA satyatA sattA ca_ekatA nirvikAritA |
आधार.आधेयता_अन्योन्यम् च एतyor विश्व.संविदोः ॥७।१८६।४५॥
AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||7|186|45||
स्वप्न.संकल्प.संसार.वर.शाप.दृशाम् इह ।
svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
सरो ऽब्धि.सरिd.अम्बुनाम् इव_अन्यत्वम् न वा_अथवा ॥७।१८६।४६॥
sara:_abdhi-sarit-ambunAm iva_anyatvam na vA_athavA ||7|186|46||
राम उवाच ।
rAma* uvAca |
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
vara.zApa~artha.saMvittau kArya-kAraNatA katham |
उपादानम् विना कार्यम् न_अsty एव किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||7|186|47||
स्ववदात.चिदाकाश-कचनम् जगत्_उच्यते ।
svavadAta-cit.AkAza-kacanam jagat ucyate |
स्फुरणे पयसाम् अbdhAv आवर्त.चलनम् यथा ॥७।१८६।४८॥
sphuraNe payasAm abdhAu_Avarta-calanam yathA ||7|186|48||
ध्वनnto 'ब्धि.जलानि_इव भान्ति भावाः चिदात्मकाः ।
dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आhur मनिषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||7|186|49||
कालेन_अभ्यास.योगेन विचारेण समेन च ।
kAlena_abhyAsa-yogena vicAreNa samena ca |
जाter वा सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
सम्यg.ज्ञानवतः ज्ञस्य यथा भूत.अर्थ-दर्शिनः ।
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
बुद्धिः भवति चित्.मात्र-रूपा द्वैत~ऐक्य.वर्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
निरावरण.विज्ञान.मयी चिd.ब्रह्म.रूपिणी ।
nirAvaraNa-vijJAna-mayI cit-brahma.rUpiNI |
संवित्.प्रकाश.मात्र.एक-देह_अ.देह.विवर्जिता ॥७।१८६।५२॥
saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
so 'यम् पश्यty अशेषेण यावत् संकल्प.मात्रकम् ।
sa:_ayam pazyati_azeSeNa yAvat saMkalpa-mAtrakam |
स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
svam Atma-kacanam zAntam ananyat paramArthata: ||7|186|53||
अsyA इदम् हि संकल्प.मात्रम् एव_अखिलम् जगत् ।
asyA: idam hi saMkalpa.mAtram eva_akhilam jagat |
यथा संकल्प.नगरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
आत्मा स्व.संकल्प.वरः स्ववदाto यथा यथा ।
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
संकल्प.नगरे बालः शिला.प्रोड्डयनम् यथा ।
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
सत्यम् वेत्ति_अनुभूय_अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
स्व.संकल्प.आत्म.भूte 'स्मिन् परम_आत्मा जगत्.त्रये ।
sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वेत्ति_अनन्यत् तथा_आत्मनः ॥७।१८६।५७॥
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
कल्पनात् सर्ग.संकlpair वर.आदि_इह तथा_आत्मनः ॥७।१८६।५८॥
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||7|186|58||
अ=निरावरण.ज्ञpter यतः शान्ता न भेद.धीः ।
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
या यथा कलना रूढा तावत् सा_आद्या_अपि संस्थिता ।
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
न परावर्तिता यावद् यत्नात् कल्पनया_अन्यया ॥७।१८६।६०॥
na parAvartitA yAvat yatnAt kalpanayA_anyayA ||7|186|60||
ब्रह्मny अवयव.उन्मुक्ते द्विता.एकत्वे तथा स्थिरे ।
brahmaNi_avayava~unmukte dvitA~ekatve tathA sthire |
यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
संकल्पयति यn नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
saMkalpayati yat nAma sarga~Adau brahma brahmaNi |
तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
ब्रह्म वेत्ति यd आत्मानम् स ब्रह्मा_अयम् प्रजापतिः ।
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
स च न.उ ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
संकल्पयति यn नाम प्रथmo 'सौ प्रजापतिः ।
saMkalpayati yat nAma prathama:_asau prajApati: |
तत्.तd एव_आशु भवति तस्य_इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.tat_eva_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
दुर्.दृSTer इव केशोण्ड्रम् दृष्ट-मुक्तावली_इव च ॥७।१८६।६६॥
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
संकल्पिताः प्रjAs तेन धर्मः दानम् तपः गुणाः ।
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
वेदाः शास्त्राणि भूतानि पञ्च ज्ञात.उपदेशनाः ॥७।१८६।६७॥
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
तपस्विno 'थ वादैः च यत् ब्रूयुः_अविलम्बितम् ।
tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
यद्.यत् वेद.विदः तत् स्यात्_इति तेन_अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
इदम् चिd.ब्रह्म.छिद्रम् खम् वाyuz चेष्ट.अgnir उष्णता ।
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
द्रवः_अम्भः कठिनम् भूमिः_इति तेन_अथ कल्पिताः ॥७।१८६।६९॥
drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||7|186|69||
चिd.धातुः_ईदृशः वा_असौ यत्.यत् ख.आत्मा_अपि चेतति ।
cit.dhAtu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
तत्.तथा_अनुभवति_आशु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
तद् यथा वेत्ति चिdव्योम तत् तथा तत् भवty अलम् ।
tat yathA vetti cit.vyoma tat tathA tat bhavati_alam |
स्वप्ने त्वम् अहम्.आदि_इव सदात्मा_अपि_असd आत्मकम् ॥७।१८६।७१॥
svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
शिला_अनृतम् यथा सत्यम् संकल्प.नगरे तथा ।
zilA_anRtam yathA satyam saMkalpa-nagare tathA |
जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
चित्.स्वभावेन शुद्धेन यd बुद्धम् यच् च यादृशम् ।
cit.svabhAvena zuddhena yat buddham yat_ca yAdRzam |
तद् अ.शुद्धः_अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||7|186|73||
अभ्यस्तम् बहुलम् संवित् पश्यति_इतरद् अल्पकम् ।
abhyastam bahulam saMvit pazyati_itarat alpakam |
स्वप्ने जाग्रत्.स्वरूपे च वर्तमाte 'खिलम् च तत् ॥७।१८६।७४॥
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
सदा चिdव्योम चिdव्योम्नि कचd एकम् इदम् निजम् ।
sadA cit.vyoma cit.vyomni kacat_ekam idam nijam |
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्यd आभाति न.इतरत् ॥७।१८६।७५॥
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
एकम् द्रष्टा च दृश्यम् च चिn.नभः सर्वगम् यतः ।
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
तस्माद् यथा.इष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
वायु_अङ्ग.ग.स्पन्दन.वत्_जल.अङ्ग.द्रव-भाववत् ।
vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||7|186|77||
ब्रह्मैव_अहम् विराट्.आत्मा विराट्.आत्म.वपुः_जगत् ।
brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
विचित्र-देश.काल.अन्ताः निपतन्ति_उत्पतन्ति च ॥७।१८६।७९॥
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
निपत्त्या_एव_एकया_आकल्पम् मno बुddhyAदि.वर्जिताः ।
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
आत्मny एव_आत्मno भान्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
ताभिः स्वयम् स्व.देहेषु बुddhyAदि=परिकल्पनाः ।
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
कृत्वा_उररी.कृता सर्ग.zrIr अbdhir द्रवता यथा ॥७।१८६।८१॥
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
तd एवम् जगद् इत्य् अस्ति दुर्बोधेन मम तु_इदम् ।
tat_evam jagat iti_asti durbodhena mama tu_idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
अस्त.स्थितिः शरीरे 'स्मिन् यादृg.रूपा_अनुभूयते ।
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
यथा_एकस्याम् सु.निद्रायाम् सुषुप्त.स्वप्नकौ स्थितौ ।
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
तथा_एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
सुषुप्त.स्वप्नयोर् भातः प्रकाश.तमसी यथा ।
suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
yathA nara:_anubhavati nidrAyAm dRSada: sthitim |
परमात्मा_अनुभवति तथा_एतत् जड.संस्थितिम् ॥७।१८६।८६॥
paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
अङ्गुष्ठस्य_अथवा_अङ्गुल्या वात.आदि.अ=स्पर्शने सति ।
aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
यो ऽन्य.चित्तस्य_अनुभवः दृषद.आदौ स आत्मनः ॥७।१८६।८७॥
ya:_anya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
काले कालेषु भान्ति_एता यथा_अहोरात्र.संविदः ।
kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
तथा_अ.संख्याः परे भान्ति सर्ग.संहार.संविदः ॥७।१८६।८९॥
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
आलोक.रूप.मनन.अनुभव.एषण.इच्छा
Aloka.rUpa-manana~anubhava~eSaNa~icchA
मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
mukta~Atmani sphurati vAri-ghane svabhAvAt |
आवर्त-वीचि.वलय.आदि यथा तथा_अयम्
Avarta-vIci-valaya.Adi yathA tathA_ayam
शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
॥
oॐm
FM.7.186
UNDERSTANDING THE HIGHER MEANING
VÂLMÎKI of the ANTHILL said—
कुन्ददन्ते वदत्य् एवम् वसिष्ठः भगवान् मुनिः ।
kundadante vadati_evam vasiSTha: bhagavAn muni: |
उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|1||
.
when kunda-danta Jasmine-Tooth had said his piece
vasiSTha the Lord.bhagavan, that blameless soul replied
with this address on Understanding the :igher Meaning
.
when kundadanta.JasmineTooth-e vadati_evam – had spoken so - Vasishtha: bhagavAn – a Lordly Muni - *anindya~AtmA – of blameless self, -
uvAca_idam - spoke these parama~arthe – about the :igher Sense of - ucitam vaca: - words in response
.
*vlm. ... his edifying speech on spiritual knowledge ...
VASISHTHA said—
बत विज्ञान.विश्रान्त्य् अस्य जाता महात्मनः ।
bata vijJAna-vizrAnti:_asya jAtA mahatmana: |
कर.अमलकवत्_विश्वम् ब्रह्म_इति परिपश्यति ॥७।१८६।२॥
kara~amalakavat_vizvam brahma_iti paripazyati ||7|186|2||
.
bata - wonderful is
vijJAna-vizrAnti:_asya - his repose in vijJAna.Understanding
jAtA mahatmana: - arisen for the great soul
kara_amalaka.vat - clear as a gooseberry in hand
vizvam brahma_iti paripazyati - the universe appears as the brahman Immensity.
*vlm.2. Whereas the elevated soul of this person, has found his rest in the paradise of spiritual philosophy; he will see the world like a globe in his hand, and glowing with the glory of the great God.
*sv.1-2 VASIST:A continued: It is wonderful that this great man has attained enlightenment. :e has realised perfectly that the whole universe is brahman.
#bata, #vata — ind. interj. an interjection expressing astonishment or regret, generally a:! oh! alas! (originally placed immediately after the leading word at the beginning of a sentence, or only separated from it by #iva; rarely itself in the first place e.g. mAlav.3.21/22; in later language often in the middle of a sentence) •• #bata –m.- a weakllng.
*jd. - bata - wonderful is vijJAna-vizrAnti:_asya - his repose in vijJAna.Understanding jAtA mahatmana: - arisen for the great soul kara_amalaka.vat - clear as a gooseberry in hand vizvam brahma_iti paripazyati - the universe appears as the brahman Immensity.
किल_इदम् भ्रान्ति.मात्र.आत्म विश्वम् ब्रह्मेति भाty अजम् ।
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
भ्रान्तिः_ब्रह्मेव च ब्रह्म शान्तम् एकम् अनामयम् ॥७।१८६।३॥
bhrAnti:_brahmeva ca brahma zAntam ekam anAmayam ||7|186|3||
.
kila_idam bhrAnti-mAtra_Atma - alas this delusion.made self
vizvam brahma - the universe is the brahman
iti bhAti ajam - so it shines unborn
bhrAnti: brahmA eva ca brahma - the delusion is the god.brahmA as well as the brahman.Immensity
zAntam ekam anAmayam - a peaceful unity without the disease of formation.
*sv.3 It is only through delusion that brahman is seen as the world. But that delusion also is brahman which is supreme and infinite peace.
*vlm.3. The phenomenal world is a false conception, it is verily the increate Brahma himself shining in this manner; this erroneous conception is the very Brahma, that is one and ever calm and undecaying.
* kila_idam bhrAnti-mAtra_Atma - alas this delusion.made self vizvam brahma - the universe is the brahman iti bhAti ajam - so it shines unborn bhrAnti: brahmA eva ca brahma - the delusion is the god.brahmA as well as the brahman.Immensity zAntam ekam anAmayam - a peaceful unity without the disease of formation.
यद् यथा येन यत्र_अस्ति यादृक् यावद् यदा यतः ।
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||7|186|4||
.
whatever
yathA - in which manner
yena - whereby
yatrA asti - where it is
yAdRg - in whatever way
yAvad - however much
yadA - when
yata: - whence
tat - is That
tathA - thus
tena - thereby
tatrAsti - there it is
tAdRk - in that way
tAvat - thus much
tadA - then
tata: - thence
*vlm.4. Whatever thing appears any where, in any state, form or dimension; it is the very Deity, showing himself in that_condition of his being, form and mode of extension.
*sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is there and then and in that manner.
* yad - What yathA - in which manner yena - whereby yatrA Asti - where it is yAdRg - in whatever way yAvad - however much yadA - when yata: - whence tat - is That tathA - thus tena - thereby tatrAsti - there it is tAdRk - in that way tAvat - thus much tadA - then tata: - thence
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
सु.शून्य.अशून्यम् अभवम् अनादि.निधनम् ध्रुवम् ॥७।१८६।५॥
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186|5||
.
zivam zAntam ajam mauna-maunam ajaram tatam su.zUnya_a.zUnyam a-bhavam an.Adi-nidhanam dhruvam
.
*vlm.5. This unborn or self-existent Deity, is ever auspicious, calm and quiet; he is undecaying, unperishing and immutable, and extends through all extent, as the extensive and endless space.
*sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is there and then and in that manner.
#Adi - #anAdi - an.Adi, beginningless / a.nAdi, soundless.
#dhA - #nidhA - #nidhana -n.- settling down, residence, domicile_av • outcome, conclusion, end, death • race, family • a place of cessation or rest; anything laid up, a store, hoard, treasure
यस्या यस्याः_तु_अवस्थायाः क्रियते संविदा भरः ।
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
सा सा सहस्र.शाखात्वम् एति सेकैः_यथा लता ॥७।१८६।६॥
sA sA sahasra-zAkhAtvam eti sekai:_yathA latA ||7|186|6||
.
yasyA: yasyA: tu avasthAyA: - but in whatever state of things
kriyate saMvidA bhara: - support is made by saMvit.Awareness
sA sA - thatever state sahasra-zAkhAtvam eti - goes to a thousand branches
sekai:_yathA latA - like a vine in the time of the rains
.
*AB. ... bhara: saMkalpa_atizaya: ||
*sv.6 Whatever the infinite consciousness considers itself to be, that it appears to be.
*vlm.6. Whatever state of things he proposes in his all-knowing intellect, the same is disposed by him in a thousand ways, like the branching out of a plant in the rains.
#sic - *seka.m - pouring out, emission, effusion (as of the seminal fluid; also "the fluid itself") • sprinkling, besprinkling, moistening or watering with (comp); a shower-bath; a libation, offering. - *Aseka — wetting, sprinkling, watering mbh.
*jd.6 - yasyA: yasyA: tu avasthAyA: - but in whatever state of things kriyate saMvidA bhara: - support is made by saMvit.Awareness sA sA - thatever state sahasra-zAkhAtvam eti - goes to a thousand branches sekai:_yathA latA - like a vine in the time of the rains.
परः_ब्रह्माण्डम् एव_अणुः_चिद्व्योम्नः_अन्तःस्थिto यतः ।
para:_brahmANDam eva_aNu:_cit.vyomna:_anta:sthita:_yata: |
परमाणुः_एव ब्रह्माण्डम् अन्तः स्थित.जगद् यतः ॥७।१८६।७॥
paramANu:_eva brahmANDam anta:sthita-jagat_yata: ||7|186|7||
.
meter???
paro brahmANDam eva_aNu: cid-vyomno-anta:sthito yata: paramANu:_eva brahmANDa
manta:sthita-jagat yata:
.
*sv.7 The entire universe (brahmanda) exists in an atom of the infinite consciousness; hence an atom itself is the universe.
*vlm.7. The great mundane egg, is situated as a particle in the bosom of the great intellect of God; and this world of ours is a particle also, being comprised in a grain of our brains.
तस्मात्_चिदाकाशम् अन्.आदि.मध्यम्
tasmAt_cit.AkAzam an-Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् गत.जाति.बन्धः
nirvANam astam gata-jAti-bandha:
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya~AtmA ||7|186|8||
.
tasmAt.from.that/therefore - cit.AkAzam – Concious.Space –
anAdimadhyam – without beginning or middle
akhaNDitam saumyam idam samastam
nirvANam astam gata-jAti-bandha:
yathAsthitam tiSTha
nirAmaya~AtmA - .
*sv.8 The infinite consciousness is indivisible. When this is realised there is cessation of the bondage of birth, etc., and what is liberation. Be as you are, free from distress.
*vlm.8. Know therefore, my good friend, thy intellectual sphere to be boundless, and without its beginning or end; and being absorbed in the meditation of thy personal extinction, do thou remain as quiet as thou art sitting, relying in thy unperturbed and imperishable soul.
*Ott.cit - #cidAkAza - When someone asked ramaNa, *It is said that_cidAkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. :ow can we see it if the mind has subsided?', bhagavan replied: *If the sky is taken as an illustration it must be stated to be of three varieties, - #cidAkAza, चित् #cittAkAza, and भू #bhUtAkAza. The natural state is called cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that_cittAkAza expands and takes the shape of all the भू #bhUtas (elements) this is all bhUtAkAza. When the cittaAkAza which is consciousness of the self ("I") does not see the cidAkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.' •• *Ott.cit - #cidAkAza - def. - an.AgatAyAm nidrAyAm manas-viSaya-saMkSaye | puMsa: svasthasya ya: bhAva: sa cit.AkAza: ucyate ||7|186|7|| yata udyanti yasmiMz ca citrA: pariNamanty alam | padArtha-anubhavA: sarve cidAkAza: sa ucyate ||7|186|12|| yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya: | ya: ca sarva.maya: nityam sa: cit.AkAza: ucyate ||7|186|13|| divi bhUmau ba:i: ca anta: tathA anyasya samAbhidha: | ya: vibhAti avabhAsa-AtmA cit.AkAza: sa ucyate ||7|186|y7106.14||
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
स्वयम् किंचित्_न किंचिच् च ब्रह्मात्मny एव संस्थितम् ॥७।१८६।९॥
svayam kiMcit na kiMcit_ca brahmAtmani_eva saMsthitam ||7|186|9||
.
svayam dRyzam - itself the seen
svayam draSTR - itself the seer
svayam cittvam - itself Consciousness
svayam jaDam – itself inert
svayam kiMcin - itself whatever
na kiMcit_ca - and not anything
brahmAtmani_eva saMsthitam - only established the brahmic self.
*vlm.9. Wherever there is anything in any state or condition in any part of the world, there you will find the presence of the divine spirit in its form of vacuity; and this without_changing its nature of calm serenity, assumes to itself whatever form or figure it likes: (or rather evolves them from within itself at its free will).
*sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
* svayam dRyzam - itself the seen svayam draSTR - itself the seer svayam cittvam - itself Consciousness svayam jaDam – itself inert svayam kiMcin - itself whatever na kiMcit_ca - and not whatever too brahmAtmani_eva saMsthitam - only the brahman.Immensity established in the self.
यथा यत्र जगत्य् एतत् स्वयम् ब्रह्म खम् आत्मनि ।
yathA yatra jagati_etat svayam brahma kham Atmani |
स्वरूपम् अजहत्_शान्तम् यत्र सम्पद्यते तथा ॥७।१८६।१०॥
svarUpam ajahat_zAntam yatra sampadyate tathA ||7|186|10||
.
yathA yatra jagati etat - as where in the world is this
svayam brahma - itself the brahman.Immensity
kham Atmani - kha.space in the self
svarUpam ajahat zAntam yatra sampadyate tathA
.
*vlm.10. The spirit is itself both the view and its viewer; it is equally the mind and the body, and the subjective and objective alike; It is something and yet nothing at all, being the great Brahma or universal soul, that includes and extends throughout the whole.
*sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
ब्रह्म दृश्यम् इति द्वैतम् न कदाचिद् यथास्थितम् ।
brahma dRzyam iti dvaitam na kadAcit_yathAsthitam |
एकत्वम् एतyor विद्धि शून्यत्व.आकाशयोः इव ॥७।१८६।११॥
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
.
brahma dRzyam iti dvaitam na kadAcit yathAsthitam | ekatvam etayo: viddhi zUnyatva~AkAzayo: iva
.
"the Brahman.Immensity becomes the world.percept"
?
not so
!
no such duality at.all is to be found
:
know the oneness of these two to be like that of Emptiness and Space
.
*vlm.11. The phenomenal is not to be supposed as a duality of, or any other than the self-same Brahma; but it is to be known as one and the same with the divine self, as the visible sky and its vacuity.
*sv. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
dRzyam eva param brahmA param brahma_eva dRzyatA |
एतत्_न शान्तम् न_अशान्तम् नाना.आकारम् न च आकृतिः ॥७।१८६।१२॥
etat_na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
.
dRzyam eva param brahmA
param brahmaiva dRzyatA
etat na zAntam na_a.zAntam
nAnAkAram na ca_AkRti:
*jd. Note the fuzzy ambiguity of 12d.
*vlm.12. The visible is the invisible Brahma, and the transcendent One is manifest in this apparent whole; (because the noumenon shows the phenomenon, as this exhibits the other): therefore it is neither quiescent nor in motion, and the formal is altogether formless.
*sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
yAdRk_prabodhe svapna.Adi: tAdRk.deha:_nirAkRti: |
संवित्.मात्र.आत्मा प्रतिघः स्व.अनुभूतः_अपि_असत्_मयः ॥७।१८६।१३॥
saMvit.mAtra~AtmA pratigha: svahanubhUta:_api_asat maya: ||7|186|13||
.
yAdRg.prabodhe svapna_Adi: tAdRg.deho nirAkRti: saMvin.mAtra_AtmA pratigha:
sva_anubhUta:_api_asan.maya:
.
*vlm.13. Like dreams appearing to the understanding, do these visions present themselves to the view; the forms are all formless conceptions of the mind, and mere intangible ideas of the brain.
*sv. You are the object of perception; you are the seer. You are consciousness and you are inertia. You are something and you are nothing. Because brahman rests in itself. There are no two things known as brahman and the objective universe: they are one like space and void.
संवित्.मयः यथा जन्तुः_निद्रा.आत्मा_आस्ते जडः_अभवत् ।
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
जडी.भूता तथा_एषा_आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
.
**var.typo KG tathaipAste
saMvit.maya: yathA jantu: nidrAtmAste jaDa:_abhavat jaDI.bhUta tathA_eSAste saMvit-sthAvara-nAmikA
.
*vlm.14. As conscious beings come to be unconscious of themselves, in their dormant state of sleep; so have all these living and intelligent beings, become unconscious and ignorant of themselves and their souls, and turned to torpid trees that are lost to their sensibility.
*sv.14-15 An intelligent, conscious man appears to be an insentient and inert person while he sleeps; even so does the infinite consciousness appear to be the insentient objects in this creation.
दिनैः कतिपयैः_एएव वृद्धिम् अभि.आजगाम सः ।
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
.
but after some days
it_comes.unto its growth
having a body of immeasurable/unimaginable beauty
like the moon in the bright half of the month
.
dinai: katipayai: eva vRddhim abhi.AjagAma sa: | aprameya~aGga-saundarya: zukla.pakSe zazI yathA
.
*vlm.15. But the intellect is capable to return to its sensibility, from its state of vegetable torpidity in time; as the dormant soul turns to sea its dreams in sleep, and then to behold the vivid outer world after its wakening.
#mA #pramA #prameya प्रमेय — Measurable, finite. To be proved, demonstrable. — prameyam यम् - Proven knowledge. • The thing to be proved (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed; "mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: mAtR, miti [mAna], and meya; the pramAtR, pramiti [pramANa] and prameya; the cogniser, the cognition and the cognised. vijrmbhate: takes various forms- the Jîva too, who is the pramAtR Cognizer, is an imagined entity, as it is qualified by the intellect." samyagdarzana — NS1.1.1 —¶jd - mAtRmAna-prameyANi na cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-sama: y3067.072 •• #aprameya . not needing to be proved. #aprameyAGgasaundarya - immeasurable-body.beautiful; having a body of unimaginable beauty. y7186.015.
*jd.15 - dinai: katipayai: eva दिनैः कतिपयैः.एव but after some days vRddhim abhyAjagAma sa: वृद्धिम् अभ्याजगाम सः - it_comes.unto its growth aprameya_aGga-saundarya: अप्रमेय.अङ्ग.सौन्दर्यः having a body of unimaginable beauty zukla.pakSe zazI yathA शुक्ल.पक्षे शशी यथा - like the moon in the bright half of the month.
आ.मोक्षम् एषा जीवस्य भुवि_अम्भसि_अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
खे ख.आत्मभिः_जगत्.लक्षैः स्वप्न.आभैः_भासते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi:_jagat.lakSai: svapna.Abhai:_bhAsate sthita: ||7|186|16||
.
A.mokSam eSA jIvasya – until mokSa.Freedom it of the Living.jIva
bhuvi - in earth
ambhasi - in water
anile - in air
anale - in fire
khe – in kha.sky
kha_Atmabhi: jagal-lakSai: svapnAbhai:
bhAsate sthita: - .
*vlm.16. Until the living soul is liberated from its charm of self delusion, it is subjected to view its guileful reveries of elemental bodies, appearing as a chain of airy dreams, before the mind's eye in sleep.
*sv.16 The infinite consciousness later becomes the sentient objects, just as the sleeping man begins to dream.
चित्_चिनोति तथा जाड्यम् नरः_निद्रा.स्थितिः यथा ।
cit_cinoti tathA jADyam nara:_nidrA-sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
.
cit_cinoti tathA jADyam - Consciousness conceives thus dully
nara: nidrA-sthiti: yathA - as a human in the condition of sleep
cinoti jaDatAm cittvam - conceiving the dull state as effective Consciousness
na nAma jaDatAvazAt – not at.all by.force.of the dull state .
*vlm.17. The mind gathers the dross of dullness about it, as the soul draws the sheath of sleep upon itself; this dullness or dimness of apprehension is not intrinsic in the mind, but an extraneous schesis contracted by it from without.
*sv.17 This continues till the person attains liberation and realises that this world-appearance has been a long dream.
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
citA vedana-vettAram sthAvaram kriyate vapu: |
चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
.
citA - by Consciousness
vedana-vettAram - as the knowing knower
sthAvaram kriyate vapu: - the vapus.body is made stable
citA - by Consciousness
vedana-vettAram - as the knowing knower
jaGgamam kriyate vapu: - the vapus.body is made mobile
*sv.18 It is on account of the infinite consciousness's inherent awareness that it_considers itself an insentient and immobile being; and it is on account of the same awareness that_elsewhere it_considers itself sentient and mobile.
*vlm.18. The intellect moulds the form of one, who is conversant with material and insensible things, into a motionless and torpid body; and it is the same intellect, which shapes the forms of others, that are conscious of their intellectual natures, into the bodies of rational* and moving being. (The dull soul is degraded to the state of immovable things and rooted trees, but intelligent souls, are elevated to the rank of moving men and other locomotive animals).
यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
yathA puMsa:_nakhA: pAdau_ekam eva zarIrakam |
तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA_ekam eva_apratigham cita:sthAvara-jaGgamam ||7|186|19||
.
yathA puMsa: - as of a person
nakhA: pAdau - the nails of his two feet
ekam eva zarIrakam - the embodiment being only one
tathA ekam eva apratigham cita:
sthAvara-jaGgamam
#nakha -
#zarIraka -
#apratigha #apratigha -
sthAvarajaGgama -
*sv.19 Just as the same person has sentient and apparently insentient limbs, all the sentient and insentient objects of this creation put together form the body of the infinite consciousness.
*vlm.19. But, all these moving and unmoving beings, are but different modifications and aspects of the same intellect; as the nails and other parts of the human body, are but the multifarious modalities of the same person.
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
चितः_रूपम् जगत्_इति तत् तथैव_अन्तः_उच्यते ॥७।१८६।२०॥
cita:_rUpam jagat_iti tat tathaiva_anta:_ucyate ||7|186|20||
.
Adi.sarge svapna iva
yat prathA.extension-m Agatam sthitam
cito rUpam jagat iti
tat tathaiva_anta ucyate – .
#Adisarge -
#svapna
#prathAmAgatam sthitam |
#tattathaivAnta ucyate
#Adisarge
#prathAmAgata
*vlm.20. The order and nature of things has invariably continued the same, as they have been ordained by the Divine will ever since its first formation of the world; and because the creation is a transcript of its original mould in the Divine mind; it is as ideal as any working of imagination or a vision in dreaming, both in its states of being and not being.
*sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. :owever, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
तच् च एव_अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
tat_ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचित्_न_आसीद् अप्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit_na_AsIt aprathitam hitam ||7|186|21||
.
tat_ca_eva_apratigham zAntam yathAsthitam avasthitam
na prathAm Agatam - not_come to expansion
kiMcintAsIt - whatever was?
aprathitam hitam
.
*vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet in his nature; he is never permeated with the nature of things, nor is he assimilated with the order of nature.
#prath - *prathA - spreading out, extending, flattening, scattering,_nyAyam.; • fame, celebrity _kathAs. (°थां- √गम् or गा, to become famous or celebrated Ra1jat. ; #pratApaha . °था*पह mfn.destroying fame ib.) •• growing, becoming (in अन्यथा-प्र्°, "the becoming different") _vedAntas.
अयम् आदिः_अयम् च अन्तः सर्गस्य_इty अवभासते ।
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
चितः सुघन.निद्रायाः सुषुप्त.स्वप्न=कोष्ठतः ॥७।१८६।२२॥
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
.
ayam Adi:_ayam ca_anta: sargasya -
this is the beginning & this the end of creation
iti_avabhAsate - so illuminating
cita: sughana-nidrAyA: - of Consciousness in thickest Sleep
suSupta-svapna=koSThata: - o dream-sleep-bowels/vessel/storeroom.
*vlm.22. :e appears as the beginning and end of creation, or as the cause of its production and dissolution; but these are the mere dreams of the Divine intellect, which is always in its state of profound sleep and rest.
*sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. :owever, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
#kuS* - #koSTha –m.- any one of the viscera of the body (particularly the stomach, abdomen)_MBh.&c. • –m.n.- a granary, store-room_MBh. (ifc. f. -A) • –m.- an inner apartment Lex. • -n.- a surrounding wall_BhP.iv,28,57 • any enclosed space or area, chess square_VarBr2S. lIi, 42.
स्थित एकः हि_अन्.आदि.अन्तः परमार्थ.घनः यतः ।
प्रलय.स्थिति=सर्गाणाम् न नाम_अपि_अस्ति माम् प्रति ॥७।१८६।२३॥
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
.
sthita: eka: hi_anAdyanta: paramArtha-ghana: yata:
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati – .
*vlm.23. The world is ever existent in his spiritual nature, and without any beginning or end of himself; the beginning and end of creation, bear no relation with his self-existent and eternal nature.
*sv.20-21-22-23 In the very beginning of creation, whatever dream-like appearance arose in the infinite consciousness has remained as this creation till now. :owever, consciousness is indivisible and extremely subtle and therefore in it there is no diversity, even now.
प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
एतत्_न च आत्मनः च अन्यत्_चित्रे चित्र.वधूः यथा ॥७।१८६।२४॥
etat na ca_Atmana: ca_anyat_citre citra-vadhU: yathA ||7|186|24||
.
pralaya-sthiti-sarga_Adi dRzyamAnam na vidyate
etat na ca_Atmana: ca_anyat
citre citra-vadhU:_yathA - like the pictured woman in a picture.
*vlm.24. There is no reality in the nature of the visible creation, or in its existence or dissolution; all these are no other than representations shown in the spirit of god, like figures described in a picture.
*sv.24-25 Creation, existence and dissolution are non-existent in the vision of the enlightened ones like us.
कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रात्_न भिद्यते ।
नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
.
kartavya-citra-senA - the suffering caused by a painted army is not different from the painting asmAt vyathA citrAt na bhidyate nAnA_anAnA_eva pratighA - whether variant or invariant_cittatve sargatA tathA - in the condition of Affectivity the stateof creation thus
...
*vlm.25. As a legion drawn in painting, does not differ from its model in the mind of the painter; so these tangible objects of creation, with all other endless varieties, are not different from their prototype in the mind of god.
*sv.24-25 Creation, existence and dissolution are non-existent in the vision of the enlightened ones like us.
#vyath - *vyathA -f.- Pain, agony, anguish • Fear, alarm, anxiety • Agitation, disquietude. •• *vyathAm >kR, either, "to cause pain" or "to feel pain") ; loss, damage, ill-luck; (with hRdi or hRdaye), palpitation, throbbing of the heart.
विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
.
vibhAga-hInayA_apy tho without division
eSa: bhAga: cidghana-nidrayA suSuptAn_mucyate mokSa iti svapna: tu cittakam
.
*sv.26 Though the infinite consciousness is indivisible, it_experiences within itself the two states of bondage and liberation: the dream-like experience of diversity is known as bondage and the sleep-like state is liberation.
*vlm.26. Notwithstanding the want of any difference, between the noumenal and phenomenal worlds; yet the mind is prone to view the variance of its subjectivity and objectivity, as it is apt to differentiate its own doings and dreams, in the states of its sleep and ignorance. It is the profound sleep and insouciance of the soul, that_cause its liberation from the view, as its sensibility serves to bind it the more to the bondage of the visibles.
प्रलयो ऽयम् इयम् सृष्टिः_इयम् स्वप्नः_ घनः तु_अयम् ।
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
भाso 'प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
.
pralaya:_ayam - this is Destruction, - iyam sRSTi: - this.other is Creation iyam svapna: - this.other is Dream - ghana: tu_ayam - but this is Material -
the bhAsa.Brightness - apratigha-rUpasya - of immaterial form
@ cit.Consciousness=sahasra.thousand-ruci.ray-e:_iti.so.
*sv.27 It is the infinite consciousness alone which sees 'This is creation', 'This is dissolution', 'This is waking' and 'This is dreaming'.
*vlm.27. It is the reflexion of the invisible soul, that_exhibits the visible to view, just as the subtile sunbeam, displays a thousand solid bodies glaring in sight; and shows the different phases of creation and dissolution as in its visions in dreaming.
चित्.निद्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव.ससुर.आदि.दृक् ॥७।१८६।२८॥
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
.
cit.nidrAyA: - in Conscious Sleep -
svapna.maya: bhAga: - enjoyment of the Dream.mode -
cittam udA:Rtam - is said to be mentally Affective -
tadeva mucyate bhUtam - and so it frees a being
jIva: - a Living.Jîva - deva-sasura.Adi-dRk - .
*sv.28 If the infinite consciousness is compared to the homogeneous deep sleep state, that part of it which is comparable to a dream is known as the mind. It is this mind that, as the jiva, sees itself as god, demon, etc., and also liberates all beings from such diversity.
*vlm.28. The dreaming state of the sleeping intellect is called its ideality, and the waking state of the self-conscious soul is termed its vitality, as in the instances of men and gods and other intellectual beings.
#surA – -f.- (in fine compositi or 'at the end of a compound' also -n.- (sura-); prob. fr.##su-,"to distil", and not_connected with sura-,"a god") spirituous liquor, wine (in ancient times "a kind of beer").
#sasura – sa-sura – with Brightlings sa-surA – with booze +
एष एव परिज्ञातः सुषुप्तिः_भवति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
.
eSa* eva parijJAta: - this quite understood suSupti: bhavati svayam - sleep becomes itself yadA - when + tadA "mokSa" - then "Freedom"
iti procyate mokSa-kAGkSibhi: - so it is called by aspirants to Freedom
.
*vlm.29. After passing from these, and knowing the unreality of both these imaginative and speculative states, the soul falls into its state of profound sleep or trance, which is believed as the state of liberation by those that are desirous of their emancipation.
*sv.29-30 When this is realised the homogeneity of dreamless sleep state is reached: that is considered liberation by those who aspire for liberation.
चित्तम् देव.असुर.आदि.आत्म चित्.निद्रा स्व_आत्म-दर्शनम् ।
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
.
citta - m Affected Mind, Effected Consciousness -
deva_asura_Ady(a)=Atma - the self of Gods & Darklings
cit.nidrA - Conscious Sleep
svAtma-darzanam - experience of Urself
kiyat.pramANam - what is the evidence, Lord bhagavan, how is the world within it? - katham asya_udare jagat?
*vlm.30. Ráma said:—Tell me, O venerable sir, in what proportion doth the intellect abide in men, gods and demons respectively; how the soul reflects itself during the dormancy of the intellect in sleep, and in what manner does it_contain the world within its bosom.
*sv.29-30 When this is realised the homogeneity of dreamless sleep state is reached: that is considered liberation by those who aspire for liberation.
* citta - m Affective mind deva_asura_Ady(a)=Atma the self of Gods & Darklings cit.nidrA Conscious Sleep svAtma-darzanam experience of Urself kiyat.pramANam what is the evidence, Lord bhagavan, how is the world within it? katham asya_udare jagat.
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
नागम् नगम् पिशाच.आदि खग.कीट.आदि.राक्षसम् ॥७।१८६।३१॥
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
.
know this Affective mind as
a human, a God, a Darkling, a vegetable, a woman,
a mountain, a snake,
a Zombie,
a bird, a worm, a demon Râkshasa
.
*vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and demons, as well as in all men and women; it dwells also in imps and goblins, and in all beasts and birds, reptiles and insects, including the vegetables and all immovable things (within its ample sphere),
*sv.31 The mind alone is all this: man, god, demon, trees and mountains, goblins, birds and worms.
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
.
pramANam tasya ca
and the evidence of that
anantam viddhi
{yat yatra / yadi atra}
reNutAm - where an atomic state
A-brahma=stamba-paryantam
jagat yAti sahasraza: - the world becomes a thosuand.fold
.
*sv.32..35 It alone becomes the infinite diversity that is seen here — from Brahma the creator to the pillar. It is the mind that sees the space above. The mind is the dynamic and aggressive form of the infinite consciousness. Thus, when the notion of the universe arises in the infinite consciousness, we think that it is the mind that brought about all this.
*vlm.32. Its dimension is boundless and also as minute as an atom; and it streches to the highest heaven, including thousands of worlds within itself.
यd एतd आदित्य.पक्षात्_ऊर्ध्वम् संयाति वेदनम् ।
yat_etat_Aditya-pakSAt_Urdhvam saMyAti vedanam |
एतत्_चितम् भूतम् एतद् अपर्यन्त_अमल_आकृति ॥७।१८६।३३॥
eta_citam bhUtam etat_aparyanta_amala_AkRti ||7|186|33||
.
yat_etat - the.which this
Aditya-pakSAt
Urdhvam saMyAti vedanam
etat_citam bhUtam - this existent Consciousness
etat aparyanta_amala_AkRti – this unlimited immaculate form...
*vlm.33. The capacity that we have of knowing the regions beyond the solar sphere, and even of penetrating into the darkness of polar circles; is all the quality of our intellect, which extends all over the boundless space, and is perfectly pellucid in its form and nature.
एतत्_उग्रम् चितः_रूपम् अस्य_अन्तर्.भुवन.ऋद्धयः ।
etat_ugram cita:_rUpam asya_antar.bhuvana~Rddhaya: |
यd आयान्ति तदा सर्गः_चित्ताd आगत उच्यते ॥७।१८६।३४॥
yat_AyAnti tadA sarga:_cittAt_Agata* ucyate ||7|186|34||
.
etat ugram cita: rUpam - this fierce form of Consciousness
asya - of.it
antar.bhuvana-Rddhaya: - inner-world-growth/Powers
yat AyAnti - what_comes-forth
tadA sarga: - then a sarga Creation
cittAt Agata: ucyate - is-said-to-be gone-forth from its chitta Affection.
*vlm.34. So very great is the extent of the intellect, that it_comprehends the whole universe in itself; and it is this act of his comprehension of the whole, that is called the mundane creation, which originates from it.
#ugra - (probably >uj, or >vaj, from which also ojas, vAja, vajra may be derived; compar. #ugratara and #ojIyas; superl. #ugratama and #ojiSTha), powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot, sharp, pungent, acrid; • ugra: - Rudra or Shiva; • the ugra, according to Manu 10.9, is of cruel or rude [krUra] conduct [AcAra] and employment [vihAra], such as killing or catching snakes; but according to the tantras he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum Ferox +
#Rddhi - f. - increase, growth, prosperity, abundance, S3Br. &c. (personified as Kuvera's wife, MBh. :ariv.) ; accomplishment, supernatural power BhP. &c. • -m.- one of the four constituent parts of supernatural power Lalit.
चित्तम् एव विदुः_जीवम् तd आद्यन्त.विवर्जितम् ।
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
खम् घटेषु_इव देहेषु च आस्ते न_आस्ते तत्_इच्छया ॥७।१८६।३५॥
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat_icchayA ||7|186|35||
.
Affective mind is known as Living.jIva
:
that is
without beginning or end
like the local.space within a pot
within a body or without
according.with its wish
.
* cittam eva vidu: jIvam – this Living.jIva is known as Affective mind= tad Adyanta-vivarjitam – that without beginning or end kham ghaTeSu_iva – like the space within a pot deheSu ca_Aste na_Aste tat icchayA in bodies it is / is.not according.with its wish
*vlm.35? The intellect spreads all around like the current of a river, which glides all along over the ground both high and low, leaving some parts of it quite dry, and filling others with its waters. So doth the intellect supply some bodies with intelligence, while it forsakes eithers, and leaves them in ignorance.
निम्न.उन्नतान् भुवः_भागान् गृह्णाति च जहति च ।
nimna~unnatAn bhuva:_bhAgAn gRhNAti ca jahati ca |
सरित्.प्रवाहः_अङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||7|186|36||
.
nimna~unnatAn – high and low
bhuva: bhAgAn
gRhNAti ca jahati ca - it both grasps and releases
sarit-pravAha: - river-flow
aGga
yathA zarIrANi - as the bodies
tathA mana: - thus the Wind.
*sv.36 The mind alone is jiva. It is without beginning and without_end. It is like space which seems to occupy pots and jars without being limited by them. It takes on and abandons bodies.
*vlm. it resides in all bodies like the air in empty pots, and becomes vivid in some and imperceptible in others as it likes.
#nimnonnata . nimna_unnata - mfn. low and high, depressed and elevated (applied to women) mAlati1m. iv, 10.
अस्य तु_आत्म-परिज्ञाताd एषः_देह.आदि.सम्भ्रमः ।
asya tu_Atma-parijJAtAt_eSa:_deha.Adi-sambhrama: |
शाम्यति_आशु_अवबोधेन मरु-वाः-प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
.
asya tu Atma-parijJAtAt – but thru its state of self-understanding eSa: deha.Adi-sambhrama: - this deluded notion of embodiment zAmyati_Azu_avabodhena – is quickly quieted by.means.of -avabodhahawakening/instruction - maruvA:-pratyaya: yathA – as belief in mirage-water.
*sv.37 But when it realises its own true nature, the deluded notion of physical embodiment_ceases.
*vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in its spiritual), that removes the error of its corporeity; while the ignorance of its spiritual nature, tends the more to foster the sense of its corporeality, like one's erroneous conception of water in the mirage.
#maru #maruvA - maru.va - desert.water.
#maruva - marjoram. #maruvaka-: - a kind of flower Ba1lar. v, 35 ; •• #rAhu or the ascending node personified ; mfn. terrible.
asya tu Atma-parijJAtAt – but thru its state of self-understanding eSa: deha.Adi-sambhrama: - this deluded notion of embodiment zAmyati_Azu_avabodhena – is quickly quieted by.means.of -avabodhahawakening/instruction - maruvA:-pratyaya: yathA – as belief in mirage-water.
जगty अन्तर् अणुः_यत्र तत् प्रमाणम् हि चेतसः ।
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
सd एव च पुमान् तस्मात् पुंसाम् अन्तः स्थितम् जगत् ॥७।१८६।३८॥
sat_eva ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
.
jagati_anta:_aNu:_yatra tat pramANam hi cetasa: sat_eva ca pumAn tasmAt
puMsAm anta:sthitam jagat - within the human is the world.
*sv.38 The mind is like the smallest particle of an atom.
*vlm.38. The mind is as minute as the minutest ray of sunbeams; and this is verily the living soul, which contains the whole world within it.
यावत् किंचित्_इदम् दृश्यम् तत्_चित्तम् स्वप्न.भूषु_इव ।
yAvat kiMcit_idam dRzyam tat_cittam svapna-bhUSu_iva |
तd एव च पुमान् तस्मात् कः_भेदः_जगत्.आत्मनोः ॥७।१८६।३९॥
tat_eva ca pumAn tasmAt ka:_bheda: _agat-Atmano: ||7|186|39||
.
yAvat kiMcit idam dRzyam
tat_cittam svapna-bhUSu iva
tat_eva ca pumAn
tasmAt ka:_bheda: _agad-Atmano: - .
*sv.39 The mind is the personality or the jiva. :ence, the world or this creation exists in the person or the jiva. Whatever objects are perceived in this world are the mind only, even as the dream-objects are the mind only; again, the person or the jiva is also nothing other than the mind. Therefore, it is clear that the world-appearance and the self are non-different.
*vlm.39. All this phenomenal world is the phenomenon of the mind, as it is displayed in its visionary dreams; and the same being the display of the living soul, there is no difference at all between the noumenal and the phenomenal.
चिd एव_अयम् पदार्थ.ओघः न_अस्ति_अन्यस्मिन् पदार्थता ।
cit_eva_ayam padArtha~ogha: na_asti_anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
.
Consciousness indeed is this whole sea of things
there is no state of being somewhere else
except in Dream
as in gold there's golden jewelry
.
cit_eva_ayam padArtha~ogha: na_asti_anyasmin padArthatA | vyatiriktA svapna* iva
hemni_iva kaTaka.AditA
.
*sv.40 All these substances that are seen in this universe are in fact pure consciousness: apart from consciousness, what is seen is like a dream — just a notion or an idea, like the braceletness of gold.
*vlm.40. The intellect {chit.Consciousness} alone is assimilated into all these substances, which have substantiality of their own; whatever is seen without it, is like its visionary dream, or as the forms of jeweleries made of the substance of gold.
यथा_एक-देशे सर्वत्र स्फुरन्ति_अपः_अम्बुधौ पृथक् ।
yathA_eka-deze sarvatra sphuranti_apa:_ambudhau pRthak |
ब्रह्मny अनन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
.
yathA_eka-deze as in a single/solitary place
sarvatra
everywhere the ocean.waters seem separate
sphuranti_apa:_ambudhau pRthak
brahmaNi in the brahman.Immensity
ananyA: nitya.sthA: eternally the same in Consciousness
cita: dRzya_AtmikA: tathA – are perceived things.
*vlm.41. As the same water of the one universal ocean, appears different in different places; and in its multifarious forms of waves and billows; so doth the divine intellect_exhibit the various forms of visibles in itself, (i. e. Nothing is without or different from the divine essence).
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
यथा द्रवत्वम् अम्भोdhAv आपः_ जठर.कोशगाः ।
yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
स्फुरत्य् एवंविदाः_अनन्याः पदार्थ~ओघाः तथा_अपरे ॥७।१८६।४२॥
sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
.
yathA dravatvam ambhodhau –
like flowing in the ocean.waters
Apa: jaThara-kozagA:
sphurati
evaM.vidA: ananyA:
padArtha~oghA: tathA-*pare - .
#dravatvam
#jaTharakozaga
#padArthaugha
*vlm.42. As the fluid body of waters, rolls on incessantly in sundry shapes within the basin of the great deep; so do these multitudes of visible things, which are inherent in and identic with the divine intellect, glide on forever in its fathomless bosom.
यथा स्थित.जगc.chaल.भञ्जिक.आकाश-रूप.धृक् ।
yathA sthita-jagat*zAla.bhaJjika~AkAza-rUpa-dhRk |
चित्.स्तम्भः_अयम् अ.स्पन्दः स्थित* आद्यन्त.वर्जितः ॥७।१८६।४३॥
cit-stambha:_ayam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
.
yathA sthita-jagac chAla-bhaJjika_AkAza-rUpa-dhRk cit-stambha:_ayam a.spanda: sthita: Adyanta-varjita: - without beginning or end
.
*vlm.43. All these worlds are situated as statues, or they are engraved as sculptures in the aerial column of the divine intellect; and are alike immovable and without any motion of theirs through all eternity.
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
yathAsthitam idam vizvam saMvit-vyomni vyavasthitam |
स्वरूपम् अत्यजc छान्तम् स्वप्न.भूmAv इव_अखिलम् ॥७।१८६।४४॥
svarUpam atyajat_chAntam svapna-bhUmau_iva_akhilam ||7|186|44||
.
yathAsthitam idam vizvam - as this universe is situate - saMvit-vyomni vi.avasthitam - projected in the awareness.sky -
svarUpam atyajat zAntam
svapna-bhUmau_iva_akhilam as.if in Dreamland entirely
.
*vlm.44. We see the situation of the world, in the vacuous space of our consciousness; as we see the appearances of things in our airy dreams. We find moreover everything transfixed in its own sphere and place, and continuing in its own state, without any change of its position or any alteration in its nature. (The invariable course of nature, is not the fortuitous production of blind chance).
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
समता सत्यता सत्ता च एकता निर्विकारिता ।
samatA satyatA sattA ca_ekatA nirvikAritA |
आधार.आधेयता_अन्योन्यम् च एतyor विश्व.संविदोः ॥७।१८६।४५॥
AdhAra~AdheyatA_anyonyam ca_etayo:_vizva-saMvido: ||7|186|45||
.
samatA - same.ness
satyatA - real.ness,=
sattA ca - and Such.ness
oneness, changelessness
AdhArAdheyatA_anyonyam ca_etayo: vizva-saMvido:
*vlm.45. The exact_conformity of everything in this world, with its conception in the mind of man, with respect to their invariable equality in form and property, proves their identity with one another, or the relation of one being the container of the other, (i. e. The mind is either same with or container of the world).
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
स्वप्न.संकल्प.संसार.वर.शाप.दृशाम् इह ।
svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
सरो ऽब्धि.सरिd.अम्बुनाम् इव_अन्यत्वम् न वा_अथवा ॥७।१८६।४६॥
sara:_abdhi-sarit-ambunAm iva_anyatvam na vA_athavA ||7|186|46||
.
of the svapna.dream-saMkalpa.concept-Samsâra-vara.Boon-zApa.Curse-dRzAm sights/knowing - iha.here/in.this.world |
sara: abdhi-sarit-ambunAm iva - like
iva anyatvam na vA_athavA -
.
of the dream-concept-saMsAra-boon.curse-sights
here in the world
river-sea-stream-ambunAm iva
as of river-water flowing to the sea
anyatvam na vA_athavA –
or else there's no effective otherness/difference.
*AB. ... anyatvam paramArtha.tas tu na vA.
*vlm.46. There is no difference between the phenomenal and noumenal worlds, as there none between those in our dream and imagination. They are infact, the one and same thing, as the identity of the waters, contained in tanks, rivers and seas, and between the curse and Boon of gods.
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
RÂMA said–
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
vara.zApa~artha.saMvittau kArya-kAraNatA katham |
उपादानम् विना कार्यम् न_अsty एव किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||7|186|47||
.
vara-zApa_artha-saMvittau - in the perceived sense of Boons & curses
kArya-kAraNatA katham – how is there the state of effect & cause?
upAdAnam vinA kAryam - without material cause the effect
na_asti_eva kila kathyatAm – is not at.all, tell me about
.
*vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of any prior cause or the causation of subsequent_consequences; and whether it possible for any effect to take place without its adequate causality.
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
##dA - #AdA - #upAdA - *upAdAnam - upa_AdAna उपादानम् - Appropriating • taking, receiving, getting • employment, using • becoming familiar with. • Mention, enumeration •• Withdrawing the organs of sense and perception from the external world and its objects. • The material out of which anything is made, the material cause. • grasping at or clinging to existence (caused by tRNa तृष्णा and causing bhava भव) • Effort of body or speech. •-• -Comp. upAdAna-kAraNam -कारणम् a material cause • #nirupAdAna- - free from desire or clinging to life (cf. MWB. 44 • 102 &c).
VASISHTHA said—
स्ववदात.चिदाकाश-कचनम् जगत्_उच्यते ।
svavadAta-cit.AkAza-kacanam jagat ucyate |
स्फुरणे पयसाम् अbdhAv आवर्त.चलनम् यथा ॥७।१८६।४८॥
sphuraNe payasAm abdhAu_Avarta-calanam yathA ||7|186|48||
.
svavadAta-cit.AkAza-kacanam
jagat ucyate
sphuraNe payasAm abdhau
Avarta-calanam yathA - .
*vlm.48. Vasishtha replied:—It is the manifestation of the clear firmament of the divine intellect in itself, that is styled as the world; just as the appearance and motion of waters in the great deep, is termed the ocean and its current.
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
ध्वनnto 'ब्धि.जलानि_इव भान्ति भावाः चिदात्मकाः ।
dhvananta:_abdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आhur मनिषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||7|186|49||
.
dhvanat.x-nta:-s - sounding abdhi-jalAni_iva - like the stirring waters
bhAnti bhAvA: cidAtmakA: - they shine as states with Concious.nature
saMkalpa_AdIni nAmani - conceptual names
teSAm Ahu:_maniSiNa: - of them they say are thotful/learned.
*vlm.49. The revolution of the eternal thoughts of the divine mind, resembles the rolling waves of the deep; and these are termed by sages, as the will or volitions of the ever wilfull mind of God.
*sv.41..49 Such a notion of creation, when it arises in the infinite consciousness, is known as the universe. This phenomenon has been variously described as sankalpa (thought or idea), etc.
कालेन_अभ्यास.योगेन विचारेण समेन च ।
kAlena_abhyAsa-yogena vicAreNa samena ca |
जाter वा सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
jAte:_vA sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
.
kAlena_abhyAsa-yogena - with time and yoga-practice
vicAreNa samena ca jAte: vA sAttvikatvena sAttvikena_amalAtmanA
.
*vlm.50. The clear minded soul comes in course of time, to regard this manifestation of the divine will, in its true spiritual light; by means of its habitual meditation and reasoning, as well as by cause of its natural good disposition and evenness of mind.
*sv.50-51. In course of time, by the constant practice of vicara or enquiry and of equanimity, or by being endowed with purity at birth, perfect knowledge arises in the wise man who sees the reality in everything.
सम्यg.ज्ञानवतः ज्ञस्य यथा भूत.अर्थ-दर्शिनः ।
samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
बुद्धिः भवति चित्.मात्र-रूपा द्वैत~ऐक्य.वर्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
.
samyag.jJAnavata: jJasya yathA - as for the wise knower of :olistic Wisdom
bhUtArtha-darzina: buddhi: - the buddhi Intellect of the seer of existent things
bhavati cinmAtra-rUpA - becomes a form of Affective Consciousness
dvaita_ekya-varjitA - without duality or unity.
*vlm.51. The wise man possest of consummate wisdom and learning, becomes acquainted with the true knowledge of things; his understanding becomes wholly intellectual, and sees all things in their abstract and spiritual light; and is freed from the false view of duality (or materiality).
*sv.50-51. In course of time, by the constant practice of vicara or enquiry and of equanimity, or by being endowed with purity at birth, perfect knowledge arises in the wise man who sees the reality in everything.
#samyagjJAna
#arth #artha #bhUta #bhUtArtha-: - anything that has really happened or really exists, real fact _kAv.&c.; an element of life MW.
#bhU #bhUta #bhUtArtha-: - anything that has really happened or really exists, real fact _kAv.&c.; an element of life MW.
निरावरण.विज्ञान.मयी चिd.ब्रह्म.रूपिणी ।
nirAvaraNa-vijJAna-mayI cit-brahma.rUpiNI |
संवित्.प्रकाश.मात्र.एक-देह_अ.देह.विवर्जिता ॥७।१८६।५२॥
saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
.
nirAvaraNa.unveiled-vijJAna.understanding-mayI.made -f.-
cit-brahma-rUpiNI - Concious Brahmic form
saMvit.Awareness.prakAza-mAtra_eka-body-without-body-vivarjitA .
*sv.52 Then his buddhi or awakened intelligence regains its nature as pure consciousness, devoid of duality.
*vlm.52. The philoshophic intellect, which is unclouded by prejudice, is the true form of the Great Brahma himself; who shines perspicuous in our consciousness, and has no other body besides.
so 'यम् पश्यty अशेषेण यावत् संकल्प.मात्रकम् ।
sa:_ayam pazyati_azeSeNa yAvat saMkalpa-mAtrakam |
स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
svam Atma-kacanam zAntam ananyat paramArthata: ||7|186|53||
.
sa: ayam pazyati azeSeNa - he sees this totally
yAvat saMkalpa-mAtrakam - inasmuch as it is a conceptual mode
svam Atma-kacanam - his own self-projection
zAntam - quiet
ananyat paramArthata: - not other than the :igher Sense.
*vlm.53. The enlightened soul sees this whole plenitude of creation, as the display of the Divine Will alone; and as the exhibition of the tranquil and transparent soul of the Divinity, and naught otherwise.
*sv.53-54 The infinite consciousness is devoid of body and is unhidden by veils: its only body is its faculty of awareness and its ability to illumine all things.
अsyA इदम् हि संकल्प.मात्रम् एव_अखिलम् जगत् ।
asyA* idam hi saMkalpa.mAtram eva_akhilam jagat |
यथा संकल्प.नगरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
.
asyA: idam hi - for in it is this - saMkalpa.mAtram eva_akhilam jagat - merely conceptual whole world - yathA saMkalpa-nagaram as a conceptual city - yathA svapna-mahapuram as a great_city in dream...
.
*vlm.54. This manifestation of the Divine Will, in the boundless space of the universe; likens to the aerial castle of our imagination, or the city of palaces seen in our dream.
*sv.53-54 The infinite consciousness is devoid of body and is unhidden by veils: its only body is its faculty of awareness and its ability to illumine all things.
* asyA: idam hi - for in it is this - saMkalpa.mAtram eva_akhilam jagat - merely conceptual whole world - yathA saMkalpa-nagaram as a conceptual city - yathA svapna-mahapuram as a great_city in dream...
आत्मा स्व.संकल्प.वरः स्ववदाto यथा यथा ।
AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
.
AtmA sva.saMkalpa-vara: sva.vadAta: yathA yathA yad
yathA saMkalpayati as it is conceived thus that becomes from That.
*sv.55 It is through these that_consciousness perceives everything that it_considers to exist as a result of the notions that arise in it. This entire universe is an idea that arises in the infinite consciousness.
*vlm.55. This all productive will, is selfsame with the Divine Soul; and produces whatever it likes to do any place or time. (Lt. Whatever it wills, the same takes place even then and there).
संकल्प.नगरे बालः शिला.प्रोड्डयनम् यथा ।
saMkalpa-nagare bAla: zilA-proDDayanam yathA |
सत्यम् वेत्ति_अनुभूय_अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
.
saMkalpa-nagare - in Conception City
bAla: zilA-proDDayanam yathA - like a child slinging stones
satyam vetti - he knows what is so
anubhUya_azu - having at.once experienced
sva.vidheya-niyantraNam
.
*vlm.56. As a boy thinks of his flinging stones, at the aerial castle of his imagination; so the Divine will is at liberty to scatter, myriads of globular balls, in the open and empty space of boundless vacuity.
*sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
स्व.संकल्प.आत्म.भूte 'स्मिन् परम_आत्मा जगत्.त्रये ।
sva.saMkalpa.Atma-bhUte_asmin parama_AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वेत्ति_अनन्यत् तथा_आत्मनः ॥७।१८६।५७॥
vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
.
sva.saMkalpa_Atma-bhUte asmin - in this self-conceived Self-being
parama_AtmA -
Absolute.Self in the Triple World
jagat.traye
vara.zApa_Adikam satyam - anything like Boons & Curses really
vetti_ananyat tathA_Atmana: - knows as not-another thus than the Self
.
*vlm.57. Thus everything being the manifestation of the Divine will, in all these three worlds; there is nothing as a Boon or curse (i. e. good or evil) herein, which is distinct from the Divine Soul.
*sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
कल्पनात् सर्ग.संकlpair वर.आदि_इह तथा_आत्मनः ॥७।१८६।५८॥
kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||7|186|58||
.
sva.self-saMkalpa.concept-pura.city-in - tailam yathA siddhyati - as oil can be got - saikata.sandbank-At.from a sandbank - kalpanAt – thru imagination
sarga-saMkalpai: - with conceptual creation vara.Adi iha tathA Atmana: - blessings&curses in.this.world thus can be got thru the self.
*vlm.58. As we can see in our fancy, the gushing out of oil from a sandy desert; so can we imagine the coming out of the creation, from the simple will of the Divine Soul.
*sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it.
* sva.self-saMkalpa.concept-pura.city-in - tailam yathA siddhyati - as oil can be got - saikata.sandbank-At.from a sandbank - kalpanAt – thru imagination
sarga-saMkalpai: - with conceptual creation vara.Adi iha tathA Atmana: - blessings&curses in.this.world thus can be got thru the self.
अ=निरावरण.ज्ञpter यतः शान्ता न भेद.धीः ।
a-nirAvaraNa-jJapte:_yata: zAntA* na bheda-dhI: |
ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
.
a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: - + tata: saMkalpana~advaitAt varAt yasya na siddhyati
.
*vlm.59. The unenlightened understanding, being never freed from its knowledge of particulars and their mutual differences; It is impossible for it to generalize good and evil, under the head of universal good.
*sv. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
या यथा कलना रूढा तावत् सा_आद्या_अपि संस्थिता ।
yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
न परावर्तिता यावद् यत्नात् कल्पनया_अन्यया ॥७।१८६।६०॥
na parAvartitA yAvat_yatnAt kalpanayA_anyayA ||7|186|60||
.
yA yathA kalanA rUDhA tAvat sAdyApi saMsthitA na parAvartitA yAvat yatnAt kalpanayAnyayA
.
*vlm.60. Whatever is willed in the beginning, by the omniscience of God; the same remains unaltered at all times, unless it is altered by the same omniscient will.
*sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
ब्रह्मny अवयव.उन्मुक्ते द्विता.एकत्वे तथा स्थिरे ।
brahmaNi_avayava~unmukte dvitA~ekatve tathA sthire |
यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
.
brahmaNi_avayava_unmukte dvitA_ekatve tathA sthire yathA sa_avayave tattve
vicitra_avayava-krama:
.
#avayava-: - (ifc. f. -A) a limb, member, part, portion Pa1n2. &c. ; a member or component part of a logical argument or syllogism Nya1yid. &c -
*vlm.61. The contraries of unity and duality, dwell together in the same manner in the formless person of Brahma; as the different members of an embodied being, remain side by side in the same person. (The knowledge of all contrarieties, blends together in omniscience. Gloss).
*sv.56..61 Even so the self is also able to give rise to different notions within itself and experience the materialisation of these notions. Thus boons and curses are also realised as notions that arise in the consciousness, but they are non-different from it. But if the veil of ignorance has not been removed and if one still entertains notions of duality or diversity, the boons granted by such a one are ineffective.
RÂMA said–
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
.
are they not realized?
lacking jnAna.Wisdom
tho following the dharma.path
how can they bestow curses & boons, brAhmaNa, tell me that
.
a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: | zApa.AdIn sam.prayacchanti yathA brahman tathA vada
.
vlm
VASISHTHA said—
संकल्पयति यn नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
saMkalpayati yat nAma sarga~Adau brahma brahmaNi |
तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
.
saMkalpayati yat nAma sarga_Adau - what is conceived to be the creative cycle
brahma brahmaNi - is the Immensity in the Immensity
tat tadeva_anubhavati - That becomes just that
yasmAt tattA_asti na_itarat - whence the Thatness is not otherwise.
*sv.63 VASIST:A continued: Whatever Brahma the creator ordained in the beginning of this creation prevails even now.
*vlm.63. Vasishtha replied:—Whatever is disposed in the beginning, by the Divine will which subsists in Brahma; the very same comes to pass afterwards, and nothing otherwise. (Lit. there is no other principale besides).
ब्रह्म वेत्ति यd आत्मानम् स ब्रह्मा_अयम् प्रजापतिः ।
brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
स च न.उ ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
.
brahma vetti yat AtmAnam - the brahman which knows the Self
sa: brahmA ayam prajApati: - is brahmA the Grandfather
sa: ca no brahmaNa: bhinnam - he is not different from the brahman.Immensity dravatvam iva vAriNa: - like water and its fluidity.
*vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself, and thereby he became the agent of the Divine will; therefore there is no difference between them. (i. e. betwixt Brahmá and Brahma); as there is none between the water and its fluidity.
*sv. Brahma is non-different from brahman the infinite consciousness.
*jd.64 - brahma vetti yat AtmAnam - the brahman which knows the Self sa: brahmA ayam prajApati: - is brahmA the Grandfather sa: ca no brahmaNa: bhinnam - he is not different from the brahman.Immensity dravatvam iva vAriNa: - like water and its fluidity.
संकल्पयति यn नाम प्रथmo 'सौ प्रजापतिः ।
saMkalpayati yat nAma prathama:_asau prajApati: |
तत्.तd एव_आशु भवति तस्य_इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.tat_eva_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
.
saMkalpayati yat nAma - what namely conceives
prathama:_asau prajApati: - firstly is this prajApati
tat.tat_eva_Azu bhavati
tasya idam kalpanam jagat - .
*vwv. 1046/7.186.65. Which indeed that primeval god presiding over creation resolves (or imagines), that alone severally arises immediately. This world is his imagination.
*vlm.65. Whatsoever the Lord of creatures-Brahmá, proposes to do at first as inspired in him by the Divine will; the same takes place immediately, and the very same is styled this world.
*sv. Brahma is non-different from brahman the infinite consciousness.
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
दुर्.दृSTer इव केशोण्ड्रम् दृष्ट-मुक्तावली_इव च ॥७।१८६।६६॥
dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
.
nirAdhAram - without support
nirAlambam - without dependency
vyoma_Atma vyomni bhAsate dur.dRSTe:_iva kezoNDram dRSTa-muktAvalI_iva ca
.
*vlm.66. It has no support nor receptacle for itself, but appears as vacuous bubble in the great vacuity itself; and resembles the chain of pearls, fleeting before the eyes of purblind men in the open sky.
*sv. Brahma is non-different from brahman the infinite consciousness.
संकल्पिताः प्रjAs तेन धर्मः दानम् तपः गुणाः ।
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
वेदाः शास्त्राणि भूतानि पञ्च ज्ञात.उपदेशनाः ॥७।१८६।६७॥
vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
.
saMkalpitA: prajA: tena - conceived peoples by him
dharma: dAnam tapo guNA: - dharma, charity, austerity,
vedA: zAstrANi bhUtAni - vedas, shAstras, beings
paJca jJAta_upadezanA: - .
*sv.67 That Brahma brought into being through his own thought-force the standard of righteousness, charity, austerity, good qualities, the Vedas and other scriptures and the five great_elements.
*vlm.67. :e willed the productions of creatures, and institution of the qualities of justice, charity and religious austerities; :e stablished the Vedas and sástras, and the five system of philoshophical doctrines. (Namely; the four Vedas and the Smrites, forming the five branches of sacred knowledge, and the five branches of profane learning-consisting of the sankaya yoga, Pátanjala, Pásupata, and Vaishnava systems. gloss).
तपस्विno 'थ वादैः च यत् ब्रूयुः_अविलम्बितम् ।
tapasvina:_atha vAdai: ca yat brUyu:_avilambitam |
यद्.यत् वेद.विदः तत् स्यात्_इति तेन_अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
.
tapasvina:_atha vAdai: ca
yat brUyu:_avilambitam - they have said is not dependent
yat.yat - whatever
veda.vida: - Vedic scholars
tat syAt - that would be iti.so – tena.therefore/because.of.that - atha.next – kalpita.imagined.m -
.
*sv.68 :e also ordained that the utterances (boons, etc. ) of the ascetics and the knowers of the Vedas should come true.
*vlm.68. It is also ordained by the same Brahmá, that whatever the devotees-learned in the Vedas, pronounce in their calmness or dispute, the same takes place immediately; (from their knowledge of the Divine will).
#vilambita‑ - (‑end.comp‑) dependent on, closely connected with BhP. - #avilambitam
इदम् चिd.ब्रह्म.छिद्रम् खम् वाyuz चेष्ट.अgnir उष्णता ।
idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
द्रवः_अम्भः कठिनम् भूमिः_इति तेन_अथ कल्पिताः ॥७।१८६।६९॥
drava:_ambha: kaThinam bhUmi:_iti tena_atha kalpitA: ||7|186|69||
.
idam cit-brahma-chidram kham
vAyu.Air: ceSTA.movement agni.fire - uSNatA.heat.state drava.flowing-: ambha.waters-: kaThina.hard/cruel-m bhUmi.earth: - iti.so tena.therefore/because.of.that - atha.next kalpita.imagined.A: - .
*sv.69 It was Brahma who also ordained the nature of all substances here.
*vlm.69. It is he that has formed the chasm of vacuum in the inactive intellect of Brahma, and filled it with the fleeting winds and heating fire; together with the liquid water and solid earth.
***var. VLM,TPD: - brahmachidra KG: brahmAchidra
छिद् #chid - #chidra -n.- (physical or personal) defect • infirmity, weak point [hole in the argument], foible *MBh. &c • a hole, slit, cleft, opening, {vagina} •‑• #nizchidra ‑ nir-chidra - having no rents or holes, without weak points or defects • unbroken (hymen) — y2017.046
चिd.धातुः_ईदृशः वा_असौ यत्.यत् ख.आत्मा_अपि चेतति ।
cit.dhAtu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
तत्.तथा_अनुभवति_आशु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
.
or else it is some sort of Conscious=dhAtu-base:--whatever
the Kha-space=Self conceives, just-so it becomes:--you, I, and they
altogetherly-unapart.
cit.dhAtu: IdRza: vA asau - or it, as some sort of Consciousness=dhAtu-base - a DhAtu is a grammatical root, like >bhU in <anubhavati> -
yad.yat - whatever
kha_AtmA api cetati - the kha.space-Self conceives - personal space
tat.tathA - thusever
anubhavati_Azu - it quickly becomes
tvam aham sa iva_akhilam - you, I, and he altogether/unapart.
*vlm.70. It is the nature of this intellectual principle, to think of everything in itself; and to conceive the presence of the same within it, whether it be a thought of thee or me or of anything beside (either in general or particular).
*sv.70-71 Just as we become our own dream-objects while dreaming, consciousness though it is real and conscious becomes even the unreal world-appearance with all its sentient and insentient objects. The unreal world-appearance itself is later regarded as real on account of constantly repeated affirmation and conviction of its reality.
*jd.70 - cit.dhAtu: IdRza: vA asau - or it, as some sort of Consciousness=dhAtu-base - a DhAtu is a grammatical root, like >bhU in <anubhavati> - yad.yat - whatever kha_AtmA api cetati - the kha.space-Self conceives - personal space tat.tathA - thusever anubhavati_Azu - it quickly becomes tvam aham sa iva_akhilam - you, I, and he altogether/unapart.
तद् यथा वेत्ति चिdव्योम तत् तथा तत् भवty अलम् ।
tat yathA vetti cit.vyoma tat tathA tat bhavati_alam |
स्वप्ने त्वम् अहम्.आदि_इव सदात्मा_अपि_असd आत्मकम् ॥७।१८६।७१॥
svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
.
tat that
as knowing yathA vetti
Conscious.space cit.vyoma
tat that thus
tathA
tat bhavati_alam that becomes assez
svapne tvam aham.Adi_iva in dream
sadAtmA_api_asat Atmakam - .
*vlm.71. Whatever the vacuous intellect thinks in itself, the same it sees present before it; as our actual selves come to see, the unreal sights of things in our dreams.
*sv.70-71 Just as we become our own dream-objects while dreaming, consciousness though it is real and conscious becomes even the unreal world-appearance with all its sentient and insentient objects. The unreal world-appearance itself is later regarded as real on account of constantly repeated affirmation and conviction of its reality.
शिला_अनृतम् यथा सत्यम् संकल्प.नगरे तथा ।
zilA_anRtam yathA satyam saMkalpa-nagare tathA |
जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
.
zilA_anRtam yathA satyam saMkalpa-nagare tathA jagat saMkalpa-nagare satyam
brahmaNa: Ipsitam
.
*AB.
*sv.72 When one indulges in daydreaming he can even see stone images dance as if they were real: even so this world-appearance which appears in brahman is thought to be real.
*vlm.72. As we see the unreal flight of stones, as realities in our imagination; so we see the false appearance of the world, as true by the will of god, and the contrivance of Brahma.
चित्.स्वभावेन शुद्धेन यd बुद्धम् यच् च यादृशम् ।
cit.svabhAvena zuddhena yat buddham yat_ca yAdRzam |
तद् अ.शुद्धः_अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
tat a.zuddha:_anyathA kartum na zakta: kITaka: yathA ||7|186|73||
.
cit.svabhAvena zuddhena yat buddham yat_ca yAdRzam tat a.zuddha:_anyathA kartum na zakta: kITako yathA
.
*vlm.73. Whatever is thought of by the pure intellect, must be likewise of a purely intellectual nature also; and there is nothing that_can do it otherwise, (or convert it to grossness), as they defile the pure metal with some base alloy.
*sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
अभ्यस्तम् बहुलम् संवित् पश्यति_इतरद् अल्पकम् ।
abhyastam bahulam saMvit pazyati_itarat alpakam |
स्वप्ने जाग्रत्.स्वरूपे च वर्तमाte 'खिलम् च तत् ॥७।१८६।७४॥
svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
.
abhyastam bahulam saMvit pazyati_itarat alpakam svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat
.
*vlm.74. We are apt to have the same conceptions of things in our consciousness, as we are accustomed to consider them, and not of what we are little practiced to think upon; hence we conceive all that we see in our dreams to be true, from our like conceptions of them in our waking state. (It is thus that we conceive this purely ideal world as a gross body, from our habit of thinking so at all times).
*sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
सदा चिdव्योम चिdव्योम्नि कचd एकम् इदम् निजम् ।
sadA cit.vyoma cit.vyomni kacat_ekam idam nijam |
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्यd आभाति न.इतरत् ॥७।१८६।७५॥
draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
.
sadA – always cit.vyoma cit.vyomni –
Conscious.sky in Conscious.sky
kacat – projecting
ekam idam nijam – this innate one
draSTR-dRzya_Atmakam rUpam
pazyat – seeing
AbhAti netarat – shining.forth not otherwise
.
*vlm.75. It is by uniting one's intellectuality, with the universal and divine intellect, and by the union of the subjective and objective and their perceptibility in one's self, by means of the triputi yoga, that we can see the world in its true light.
*sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
एकम् द्रष्टा च दृश्यम् च चिn.नभः सर्वगम् यतः ।
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
तस्माद् यथा.इष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
.
ekam - one draSTA ca - both the See/knower dRzyam ca - and the See/known
yata: - from-which cit.nabha: sarva.gam * - the everywhere.going Consciousness.sky
tasmAt - from-That = yathA.iSTam yad - whatever is wished -
yatra dRSTam - where it is see/known
tat tatra sat sadA - That there is-So always.
*vlm.76. One universal and vacuous intellect, being all pervading and omnipresent, is the all seeing subject and all seen objects by itself; hence whatever is seen or known to be anywhere, is the very verity of the intellect and no other.
*vlm.p.76 One universal and empty consciousness, being all pervading and omnipresent, by itself is the all seeing subject and all seen objects. :ence whatever is seen or known to be anywhere is the very truth of the intellect and nothing else.
*sv. The seer and the seen are non-different; consciousness is conscious of itself as consciousness. Therefore, it sees whatever it wishes to see.
*jd.76 – ekam - one draSTA ca - both the See/knower dRzyam ca - and the See/known * yata: - from-which cit.nabha: sarva.gam * - the everywhere.going Consciousness.sky tasmAt - from-That yathA.iSTam yad - what is so.wished yatra dRSTam - where it is see/known tat tatra sat sadA - That there is-So always.
वायु_अङ्ग.ग.स्पन्दन.वत्_जल.अङ्ग.द्रव-भाववत् ।
vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||7|186|77||
.
vAyu.aGga-ga=spandana.vat - like air embodied in vibration jalahaGga-drava=bhAva.vat - like water embodied in a state of fluidity
yathA brahmaNi brahmatvam - as in the Immense is effective Immensity
tathA_ajasya_aGga.gam jagat - thus for the Unborn is embodied world
.
*vlm.p.77 As vibration is inherent in air, and fluidity is inherent in water, so is largeness inherent in brahma and absolute fullness is innate in the Divine Mind.
as spanda.vibration is in the air
as flow is in the water
as immensity is in the brahman
thus is the unborn in the embodied world
ब्रह्मैव_अहम् विराट्.आत्मा विराट्.आत्म.वपुः_जगत् ।
brahmaiva_aham virAT.AtmA virAT.Atma.vapuH_jagat |
भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
bheda: na brahma-jagato: zUnyatva.ambarayo:_iva ||7|186|78||
.
Brahma indeed is "I" the Creative Self
the embodiment of the Creative Self is the world
there's no distinction between Brahma and the world
:
like the effective Emptiness of the sky
.
brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
.
Brahma indeed is "I" the Creative Self
the embodiment of the Creative Self is the world
there's no distinction between Brahma and the world
:
like the effective Emptiness of the sky
.
* brahmaiva - a Fuzzy  construction, brahma.eva / brahmA.eva
implying both the brahman.Immensity and the God brahmA.
this frequent Fuzzy brahmÂdi will be translated as "Brahma" unless the context indicates the God.
.
*vlm.p.78 I also am brahma in his self manifest form of Virât which embodies the whole world as its body. :ence there is no difference between the world and brahma, just as there is none between air and emptiness.
यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
विचित्र-देश.काल.अन्ताः निपतन्ति_उत्पतन्ति च ॥७।१८६।७९॥
vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
.
yathA prapAta.-e.in payasa: - as in the falling of water
vicitrA: kaNa-paGktaya: - the spraying waterdrops
vicitra-deza.kAla~antA:
nipatanti utpatanti ca – .
*vlm.79. As the drops of water as a cataract, assume many forms and run their several ways; so the endless works of nature take their various forms and courses, at different places and times.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
निपत्त्या_एव_एकया_आकल्पम् मno बुddhyAदि.वर्जिताः ।
nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
आत्मny एव_आत्मno भान्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
.
nipattyA_eva_ekayA_Akalpam
mano-buddhy.Adi-varjitA: -
Mind without its intellective and Affective functions
Atmani_eva_Atmana: bhAnti –
in Self alone shining from Self
tathA yA: brahma-saMvida: - thus what are brahmic concepts...
*vlm.80. All beings devoid of their senses and understanding, issue as waters of the waterfall, from the cascade of the divine mind; and remain forever in their uniform courses, with the consciousness of their existence in Brahma.
ताभिः स्वयम् स्व.देहेषु बुddhyAदि=परिकल्पनाः ।
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
कृत्वा_उररी.कृता सर्ग.zrIr अbdhir द्रवता यथा ॥७।१८६।८१॥
kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
.
...
tAbhi: - by them svayam - Urself sva.deheSu - in Ur.own body
buddhi-Adi=parikalpanA: - bringing.about intellectual functions
kRtvA - having made
urarI.kRtA
sarga.zrIr abdhi: - the plentiful sea of Creation
dravatA yathA – as a state of flow.
*vlm.81. But such as come forth from it, with the possession of their senses and intellects in their bodies; deviate in different ways like the liquid waters, in pursuit of their many worldly enjoyments.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
#buddhyAdiparikalpanA
* MW has parikalpa: as a Buddhist term for illusion.
तd एवम् जगद् इत्य् अस्ति दुर्बोधेन मम तु_इदम् ।
tat_evam jagat iti_asti durbodhena mama tu_idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
.
tat_evam jagat iti_asti so That is this World
durbodhena mama tu – but wrongly realized by me
idam - is this
causeless, nondual
entirely uneffected karma
.
*vlm.82. They are then insensibly led, by their want of good sense, to regard this world as theirs, (i. e. the sphere of their actions, being ignorant of its identity with the uncreated spirit of god.
अस्त.स्थितिः शरीरे 'स्मिन् यादृg.रूपा_अनुभूयते ।
asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
.
asta-sthiti: - the state of setting - like the sun - death zarIre asmin - in this body
yAdRz rUpA anubhUyate - whatever form is experienced
upala.Adau - in rocks &c. jaDA sattA - inert So-ness
tAdRzI paramAtmana: - it is thatever for the Supreme Self
.
*vlm.83. As we see the existence and distribution of other bodies in us, and the inertness of stones in our bodies; so the Lord perceives the creation and annihilation of the world, and its inertia in himself.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is the world: hence the world and brahman are non-different.
* asta-sthiti: - the state of setting - like the sun - death zarIre asmin - in this body yAdRz rUpA anubhUyate - whatever form is experienced upala_Adau - in rocks &c. jaDA sattA - inert So-ness tAdRzI paramAtmana: - it is thatever for the Supreme Self.
यथा_एकस्याम् सु.निद्रायाम् सुषुप्त.स्वप्नकौ स्थितौ ।
yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
तथा_एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
.
yathA_ekasyAm su.nidrAyAm - as in unified deep.sleep suSupta-svapnakau sthitau - both dreamless Sleep and Dream exist + tathA_ete sarga-saMhAra=bhAsau – thus the projections of creation and destruction - brahmaNi saMsthite - are inherent in the brahman.Immensity
.
*sv.84 Just as a conscious being may sometimes be in an unconscious state, even so the supreme being or the infinite consciousness itself exists as the apparently inert world.
*vlm.84. As in our state of sleep we have both our sound sleep and our dreams also; so doth the divine soul perceive the creation as well as its annihilation, in its state of perfect rest and tranquility.
* yathA_ekasyAm su.nidrAyAm - as in unified deep.sleep suSupta-svapnakau sthitau - both dreamless Sleep and Dream exist + tathA_ete sarga-saMhAra=bhAsau – thus the projections of creation and destruction - brahmaNi saMsthite - are inherent in the brahman.Immensity
सुषुप्त.स्वप्नयोर् भातः प्रकाश.तमसी यथा ।
suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
.
just as deep Sleep is dark, and Dream is light, during a single sleep,
so with the Uprising or non-Uprising of the universe.
suSupta-svapnayo: - Sleep and Dream
bhAta: - shining
prakAza-tamasI yathA - as light and darkness
ekasyAm eva nidrAyAm - in the one sleep
within & without Creation
tathA pare - thus likewise
*vlm.85. The divine soul perceives in its state of tranquility, the two phases of creation and destruction, succeeding one another as its day and night; just as we see our sleep and dreams recurring unto us like darkness and light.
*sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
*jd.85 - suSupta-svapnayo: - Sleep and Dream bhAta: - shining prakAza-tamasI yathA - as light and darkness ekasyAm eva nidrAyAm - in the one sleep sarga_asargau - uprising and non-arising [Surge and nonSurge] tathA pare - thus likewise
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
yathA nara:_anubhavati nidrAyAm dRSada: sthitim |
परमात्मा_अनुभवति तथा_एतत् जड.संस्थितिम् ॥७।१८६।८६॥
paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
.
yathA nara:_anubhavati nidrAyAm dRSada: sthitim | paramAtmA_anubhavati tathA_etat jaDa-saMsthitim
.
just as a human pursues a sleeping state like stone
the Absolute Self pursues its own inert_condition
.
*vlm.86. As a man sees in his mind, both the dream of moving bodies as well as immovable rocks in his sleep; so does the Lord perceive the ideas, both of the stable and unstable in his intellectual tranquility.
*jd.86 – yathA nara: anubhavati - as a man undergoes nidrAyAm dRSada: sthitim - sleep a state like stone paramAtma anubhavati – the Perfect Self pursues tathA etat - thus this jaDa-saMsthitim - inert_condition.
अङ्गुष्ठस्य_अथवा_अङ्गुल्या वात.आदि.अ=स्पर्शने सति ।
aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
यो ऽन्य.चित्तस्य_अनुभवः दृषद.आदौ स आत्मनः ॥७।१८६।८७॥
ya:_anya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
.
aGguSThasya_athavA_aGgulyA
vAta_Ady-asparzane sati
ya:_a_nya-cittasya_anubhavo
dRSadAdau sa Atmana: - .
aGguSThasya – of the thumb – athavA – otherwise – aGgulyA – by a finger –
vAta_Adi-asparzane – non-contact with the elements – sati – being –
ya: - which – anya-cittasya – any concern – anubhava: - experience –
dRSada_Adau – like stone and such – sa Atmana: - of the self
.
*vlm.87. As a man of absent mind, has no heed of the dust flying on any part of his body; so the divine spirit is not polluted, by his entertaining the ideas of gross bodies within itself.
*sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
A finger or a thumb are not_concerned by the experience
of what they come in contact with; and so the self, as still as stone.
#aGguSTha - m. the thumb ; the great toe ; a thumb's breadth, usually regarded as equal to an aGgula - m. (>ag or >aGg), a finger; the thumb; a finger's breadth, a measure equal to eight barley-corns, twelve aGgulas making a vitasti or span, and twenty-four a hasta or cubit; (in astron.) a digit, or twelfth part; aGgula-pramANa - n. the measure or length of an aGgula. aGguli aGgulI - f. a finger; a toe; the thumb; the great toe; the finger-like tip of an elephant's trunk; the measure aGgula dRSada - n. sg. millstone and mortar # asparzana a-sparzana - n. non-contact, avoiding the contact of anything (especially of one who is impure)
व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
.
vyoma_upala-jala=AdInAm -
as sky, stone, water—such things are experiences of the body
yathA deha_anubhUtaya: - as bodily experiences
tathA_asmAkam a-cittAnAm - thus of our non-Affections
adya nAnA_anubhUtaya: - now various experiences.
*vlm.88. As the air and water and stones, are possessed of the consciousness of their airy, watery and solid bodies, so are we conscious of our material, intellectual and spiritual bodies likewise.
काले कालेषु भान्ति_एता यथा_अहोरात्र.संविदः ।
kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
तथा_अ.संख्याः परे भान्ति सर्ग.संहार.संविदः ॥७।१८६।८९॥
tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
.
kAle kAleSu bhAnti_etA: - these appear at various times
yathA_a:orAtra-saMvida: - as in the awareness of day & night
tathA_a-saMkhyA: pare bhAnti – thus uncounted appear above/on.high
sarga-saMhAra-saMvida: - the awareness of creation & destruction
.
*vlm.89. As in the duration of the entire kalpa age, innumerable days and nights are manifested unitedly, thus the creations and destructions are manifested in brahman.
*sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
आलोक.रूप.मनन.अनुभव.एषण.इच्छा
Aloka.rUpa-manana~anubhava~eSaNa~icchA
मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
mukta~Atmani sphurati vAri-ghane svabhAvAt |
आवर्त-वीचि.वलय.आदि यथा तथा_अयम्
Avarta-vIci-valaya.Adi yathA tathA_ayam
शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
.
Aloka.rUpa-manana_anubhava_eSaNa-icchA
mukta_Atmani sphurati vAri-ghane
svabhAvAt
Avarta-vIci-calaya_Adi yathA
tathA_ayam
zAnte pare sphurati
saMhati-sarga-pUga: - .
*vlm.90. As the mind that is freed from seeing the objects of sight, and liberated from entertaining all their thoughts and desires also, flows along like a stream of limpid waters; so doth the current of the divine spirit glide on eternally, with the waves and eddies of creation and dissolution, perpetually rolling on and whirling therein.
*sv. In dream there is 'light', in deep sleep there is darkness, though both these are in sleep: even so both light and darkness seem to exist in the one infinite consciousness.
.
oॐm
Complete YVFiles
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM7187 EMERGENCE OF THE LIVING.JÎVA 3.NV19-21 .z68
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
FM7186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18 .z90
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18
सर्ग ७.१८६
sarga 7.186
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
कुन्ददन्ते वदति_एवम् वसिष्ठः भगवान् मुनिः ।
kundadante vadati_evam vasiSTha: bhagavAn muni: |
उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
uvAca_idam anindya~AtmA parama~artha* ucitam vaca: ||7|186|1||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
बत विज्ञान.विश्रान्तिः_अस्य जाता महात्मनः ।
bata vijJAna-vizrAnti: asya jAtA mahatmana: |
कर.अमलकवत्_विश्वम् ब्रह्म_इति परिपश्यति ॥७।१८६।२॥
kara~amalakavat vizvam brahma_iti paripazyati ||7|186|2||
किल_इदम् भ्रान्ति.मात्र.आत्म विश्वम् ब्रह्मेति भाty अजम् ।
kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
भ्रान्तिः_ब्रह्मेव च ब्रह्म शान्तम् एकम् अनामयम् ॥७।१८६।३॥
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186|3||
यद् यथा येन यत्र_अस्ति यादृक् यावद् यदा यतः ।
yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
tat tathA tena tatra_asti tAdRk tAvat tadA tata: ||7|186|4||
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
सु.शून्य.अशून्यम् अभवम् अनादि.निधनम् ध्रुवम् ॥७।१८६।५॥
su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186|5||
यस्या यस्याः_तु_अवस्थायाः क्रियते संविदा भरः ।
yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
सा सा सहस्र.शाखात्वम् एति सेकैः_यथा लता ॥७।१८६।६॥
sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||7|186|6||
परः_ब्रह्माण्डम् एव_अणुः_चिद्व्योम्नः_अन्तःस्थिto यतः ।
para: brahmANDam eva_aNu: cit.vyomna:_anta:sthita: yata: |
परमाणुः_एव ब्रह्माण्डम् अन्तः स्थित.जगद् यतः ॥७।१८६।७॥
paramANu: eva brahmANDam anta:sthita-jagat yata: ||7|186|7||
तस्मात्_चिदाकाशम् अन्.आदि.मध्यम्
tasmAt_cit.AkAzam an-Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् गत.जाति.बन्धः
nirvANam astam gata-jAti-bandha:
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya~AtmA ||7|186|8||
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
स्वयम् किंचित्_न किंचिच् च ब्रह्मात्मny एव संस्थितम् ॥७।१८६।९॥
svayam kiMcit na kiMcit_ca brahmAtmani_eva saMsthitam ||7|186|9||
यथा यत्र जगति_एतत् स्वयम् ब्रह्म खम् आत्मनि ।
yathA yatra jagati_etat svayam brahma kham Atmani |
स्वरूपम् अजहत्_शान्तम् यत्र सम्पद्यते तथा ॥७।१८६।१०॥
svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
ब्रह्म दृश्यम् इति द्वैतम् न कदाचिद् यथास्थितम् ।
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
एकत्वम् एतyor विद्धि शून्यत्व.आकाशयोः इव ॥७।१८६।११॥
ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
dRzyam eva param brahmA param brahma_eva dRzyatA |
एतत्_न शान्तम् न_अशान्तम् नाना.आकारम् न च आकृतिः ॥७।१८६।१२॥
etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
संवित्.मात्र.आत्मा प्रतिघः स्व.अनुभूतः_अपि_असत्_मयः ॥७।१८६।१३॥
saMvit.mAtra~AtmA pratigha: svahanubhUta:_api_asat maya: ||7|186|13||
संवित्.मयः यथा जन्तुः_निद्रा.आत्मा_आस्ते जडः_अभवत् ।
saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaDa:_abhavat |
जडी.भूता तथा_एषा_आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
दिनैः कतिपयैः_एएव वृद्धिम् अभि.आजगाम सः ।
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
आ.मोक्षम् एषा जीवस्य भुवि_अम्भसि_अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
खे ख.आत्मभिः_जगत्.लक्षैः स्वप्न.आभैः_भासते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||7|186|16||
चित्_चिनोति तथा जाड्यम् नरः_निद्रा.स्थितिः यथा ।
cit_cinoti tathA jADyam nara: nidrA-sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
citA vedana-vettAram sthAvaram kriyate vapu: |
चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA_ekam evApratigham cita:sthAvara-jaGgamam ||7|186|19||
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
चितः_रूपम् जगत्_इति तत् तथैव_अन्तः_उच्यते ॥७।१८६।२०॥
cita: rUpam jagat iti tat tathaiva_anta: ucyate ||7|186|20||
तच् च एव_अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
tat_ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचित्_न_आसीद् अप्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||7|186|21||
अयम् आदिः_अयम् च अन्तः सर्गस्य_इty अवभासते ।
ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
चितः सुघन.निद्रायाः सुषुप्त.स्वप्न=कोष्ठतः ॥७।१८६।२२॥
cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
स्थित एकः हि_अन्.आदि.अन्तः परमार्थ-घनः यतः ।
sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
प्रलय.स्थिति=सर्गाणाम् न नाम_अपि_अस्ति माम् प्रति ॥७।१८६।२३॥
pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
प्रलय.स्थिति-सर्ग.आदि दृश्यमानम् न विद्यते ।
pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
एतत्_न च आत्मनः च अन्यत्_चित्रे चित्र.वधूः यथा ॥७।१८६।२४॥
etat na ca_Atmana: ca_anyat_citre citra-vadhU: yathA ||7|186|24||
कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रात्_न भिद्यते ।
kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
प्रलयः_अयम् इयम् सृष्टिः_इयम् स्वप्नः_ घनः तु_अयम् ।
pralaya:_ayam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
भाso 'प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
bhAsa:_apratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
चित्.निद्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव-ससुर.आदि.दृक् ॥७।१८६।२८॥
tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
एष एव परिज्ञातः सुषुप्तिः_भवति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
चित्तम् देव.असुर.आदि.आत्म चित्.निद्रा स्व_आत्म-दर्शनम् ।
cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
नागम् नगम् पिशाच.आदि खग.कीट.आदि.राक्षसम् ॥७।१८६।३१॥
nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
pramANam tasya ca_anantam viddhi yadyatra reNutAm |
आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
यd एतd आदित्य.पक्षात्_ऊर्ध्वम् संयाति वेदनम् ।
yat_etat Aditya-pakSAt Urdhvam saMyAti vedanam |
एतत्_चितम् भूतम् एतद् अपर्यन्त_अमल_आकृति ॥७।१८६।३३॥
etat_citam bhUtam etat aparyanta_amala_AkRti ||7|186|33||
एतत्_उग्रम् चितः_रूपम् अस्य_अन्तर्.भुवन.ऋद्धयः ।
etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
यd आयान्ति तदा सर्गः_चित्ताd आगत उच्यते ॥७।१८६।३४॥
yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
चित्तम् एव विदुः_जीवम् तd आद्यन्त.विवर्जितम् ।
cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
खम् घटेषु_इव देहेषु च आस्ते न_आस्ते तत्_इच्छया ॥७।१८६।३५॥
kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||7|186|35||
निम्न.उन्नतान् भुवः_भागान् गृह्णाति च जहति च ।
nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
सरित्.प्रवाहः_अङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit-pravAha:_aGga yathA zarIrANi tathA mana: ||7|186|36||
अस्य तु_आत्म-परिज्ञाताd एषः_देह.आदि.सम्भ्रमः ।
asya tu_Atma-parijJAtAt_eSa: deha.Adi-sambhrama: |
शाम्यति_आशु_अवबोधेन मरु-वाः-प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
जगty अन्तर् अणुः_यत्र तत् प्रमाणम् हि चेतसः ।
jagati_antar aNu:_yatra tat pramANam hi cetasa: |
सd एव च पुमान् तस्मात् पुंसाम् <span lang="EN-US" style="font-family:Mangal,serif"
Jiva Das
https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
<https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0>
*o*ॐ*m*
FM.7.186
*UNDERSTANDING THE HIGHER MEANING*
कुन्ददन्ते वदत्येवम् वसिष्ठो भगवान् मुनिः ।
kundadante vadati evam vasiSTha: bhagavAn muni: |
उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
.
kundadante vadati evam /
vasiSTha: bhagavAn muni: =
uvAca idam anindya*AtmA \
parama*artha* ucitam vaca:
.
kundadante vadati evam /
*When to Kunda.danta=Jasmine.Tooth speaking so was Vasishtha.the.Plentiful
Lord Muni*
: bhagavAn muni: =
uvAca idam anindya*AtmA \
*there spoke this faultless soul *
parama*artha* ucitam vaca: *of what is considered the Higher.Sense of
words/sayings*
.
*when Kunda.danta=Jasmine.Tooth had said his piece*
*Vasishtha *
*--the Plentiful Lord.Bhagavan, that blameless soul--*
*replied*
*with this address on Understanding the Higher Meaning*
*.*
*vlm. ... his edifying speech on spiritual knowledge ...
बत विज्ञानविश्रा न्तिरस्य जाता महात्मनः ।
bata vijJAna.vizrAnti: asya jAtA mahatmana: |
करामलकवद्विश्वम् ब्रह्मेति परिपश्यति ॥७।१८६।२॥
kara*amalakavat vizvam brahma iti paripazyati ||7|186|2||
.
bata vijJAna.vizrAnti: /
asya jAtA mahatmana: =
kara*amalakavat vizvam \
brahma iti paripazyati
.
*what a* *wonder is it that *
vijJAna.vizrAnti: asya *his *
*repose in vijJAna.Understanding*
*from it is* *arisen for the great soul *
kara.amalaka.vat *clear as a gooseberry in hand *
vizvam brahma iti paripazyati *the universe appears as the
Brahmic.Immensity *
*. *
*vlm.2. Whereas the elevated soul of this person, has found his rest in the
paradise of spiritual philosophy; he will see the world like a globe in his
hand, and glowing with the glory of the great God.
regret, generally a:! oh! alas! #bata –m.. a weakllng.
*jd. bata wonderful is vijJAna.vizrAnti: asya his repose in
vijJAna.Understanding jAtA mahatmana: arisen for the great soul kara
amalaka.vat clear as a gooseberry in hand vizvam brahma iti paripazyati the
kila idam bhrAnti.mAtra*Atma vizvam brahmeti bhAti ajam |
भ्रान्तिर्ब्रह्मेव च ब्रह्म शान्त मेकमनामयम् ॥७।१८६।३॥
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186|3||
kila idam bhrAnti.mAtra*Atma /
vizvam brahmeti bhAti ajam |
bhrAnti: brahmeva ca brahma \
zAntam ekam anAmayam
kila.*so.it.is <http://so.it.is>* idam bhrAnti.mAtra*Atma *this delusive
self *
vizvam brahmeti "*The universe is Brahmic"*
bhAti ajam *appears unborn *
bhrAnti: brahmeva ca brahma *delusive as the Immensity & the Immense *
zAntam ekam anAmayam *at.peace, at.one, un.anything*
.
kila idam bhrAnti.mAtra Atma *alas this delusive.mode of self *
vizvam brahma *the universe is the brahman *
iti bhAti ajam *so it shines unborn *
bhrAnti: brahmA eva ca brahma *the delusion is the god.brahmA as well as
the brahman.Immensity *
zAntam ekam anAmayam *a peaceful unity without the disease of formation. *
*sv.3 It is only through delusion that brahman is seen as the world. But
that delusion also is brahman which is supreme and infinite peace.
*vlm.3. The phenomenal world is a false conception, it is verily the
increate Brahma himself shining in this manner; this erroneous conception
is the very Brahma, that is one and ever calm and undecaying.
brahma *the
universe is the brahman *iti bhAti ajam *so it shines unborn *bhrAnti:
brahmA eva ca brahma *the delusion is the god.brahmA as well as the
brahman.Immensity *zAntam ekam anAmayam *a peaceful unity without the
disease of formation. *
यद्यथा येन यत्रास्ति यादृग् यावद्यदा यतः ।
yat yathA yena yatra asti yAdRk yAvat yadA yata: |
तत्तथा तेन तत्रास्ति तादृक्तावत्तदा ततः ॥७।१८६।४॥
tat tathA tena tatra asti tAdRk tAvat tadA tata: ||7|186|4||
.
yat yathA yena yatra asti /
yAdRk yAvat yadA yata: |
tat tathA tena tatra asti \
tAdRk tAvat tadA tata:
.
yat yathA yena yatra asti *what so how where is *
yAdRk.*which.sort* yAvat *how.much?* yadA yata: *when whence*
tat.*that *tathA.*thus* tena.*thereby* tatra.*there* asti.*is.at
<http://is.at>* \
tAdRk tAvat tadA tata:
. "
whatever
yathA *in which manner *
yena *whereby *
yatrA asti *where it is *
yAdRg *in whatever way *
yAvad *however much *
yadA *when *
yata: *whence *
tat *is That *
tathA *thus *
tena *thereby *
tatrAsti *there it is *
tAdRk *in that way *
tAvat *thus much *
tadA *then *
tata: *thence *
*vlm.4. Whatever thing appears any where, in any state, form or dimension;
in whatever way yAvad however much yadA when yata: whence tat is That tathA
thus tena thereby tatrAsti there it is tAdRk in that way tAvat thus much
tadA then tata: thence
शिवम् शान्तमजम् मौनममौनमजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
su.zUnya*a.zUnyam abhavam anAdi.nidhanam dhruvam ||7|186|5||
.
zivam zAntam ajam maunam /
a.maunam ajaram tatam |
su.zUnya*a.zUnyam abhavam /
anAdi.nidhanam dhruvam
.
*vlm.5. This unborn or self.existent Deity, is ever auspicious, calm and
extent, as the extensive and endless space.
#dhA #nidhA #nidhana .n.. settling down, residence, domicile av • outcome,
anything laid up, a store, hoard, treasure
yasyA* yasyA: tu avasthAyA: kriyate saMvidA bhara: |
सा सा सहस्रशाखात्वमेति सेकैर्यथा लता ॥७।१८६।६॥
sA sA sahasra.zAkhAtvam eti sekai: yathA latA ||7|186|6||
.
yasyA* yasyA: tu avasthAyA: /
kriyate saMvidA bhara: =
sA sA sahasra.zAkhAtvam \
eti seka.i: yathA latA
.
yasyA: yasyA: tu avasthAyA: *but in whatever state of things *
kriyate saMvidA bhara: *support is made by saMvit.Awareness *
sA sA *thatever *state sahasra.zAkhAtvam eti *goes to a thousand branches *
sekai: yathA latA *like a vine in the time of the rains*
*. *
*AB. ... bhara: saMkalpa atizaya: ||
*sv.6 Whatever the infinite consciousness considers itself to be, that it
appears to be.
plant in the rains.
sprinkling, watering mbh.
*jd.6 yasyA: yasyA: tu avasthAyA: but in whatever state of things kriyate
saMvidA bhara: support is made by saMvit.Awareness sA sA thatever state
sahasra.zAkhAtvam eti goes to a thousand branches sekai: yathA latA like a
para: brahmANDam eva aNu: cit.vyomna: anta:sthita: yata: |
परमाणुरेव ब्रह्माण्डमन्तःस्थितजगद्यतः ॥७।१८६।७॥
paramANu: eva brahmANDam anta:sthita.jagat yata: ||7|186|7||
.
para: brahmANDam eva aNu: /
cit.vyomna: anta:sthita: yata: =
paramANu: eva brahmANDam \
anta:sthita.jagat yata:
meter???
*. *
*sv.7 The entire universe (brahmanda) exists in an atom of the infinite
consciousness; hence an atom itself is the universe.
*vlm.7. The great mundane egg, is situated as a particle in the bosom of
the great intellect of God; and this world of ours is a particle also,
being comprised in a grain of our brains.
tasmAt cit.AkAzam an.Adi.madhyam
अखण्डितम् सौम्यमिदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणमस्तम् गतजातिबन्धो
nirvANam astam gata.jAti.bandha:
यथास्थितम् तिष्ठ निरामयात्मा ॥७।१८६।८॥
yathAsthitam tiSTha nirAmaya*AtmA ||7|186|8||
.
tasmAt cit.AkAzam an.Adi.madhyam /
akhaNDitam saumyam idam samastam =
nirvANam astam gata.jAti.bandha: \
yathAsthitam tiSTha nirAmaya*AtmA
.
tasmAt.*from.that/therefore cit.*AkAzam – *Concious.Space* –
anAdimadhyam* – without beginning or middle *
*sv.8 The infinite consciousness is indivisible. When this is realised
there is cessation of the bondage of birth, etc., and what is liberation.
Be as you are, free from distress.
*vlm.8. Know therefore, my good friend, thy intellectual sphere to be
boundless, and without its beginning or end; and being absorbed in the
meditation of thy personal extinction, do thou remain as quiet as thou art
sitting, relying in thy unperturbed and imperishable soul.
the help of the mind. :ow can we see it if the mind has subsided?',
bhagavan replied: *If the sky is taken as an illustration it must be stated
The natural state is called *cidAkAza*, the I.feeling that is born from
cidAkAza is cittAkAza. As tha*t c*ittAkAza expands and takes the shape of
all the भू #bhUtas (elements) this is all *bhUtAkAza*. When the cittaAkAza
the bhUtAkAza it is said to be #mano AkAza and when it leaves mano AkAza
and sees cidAkAza it is said to be #cinmaya (pure consciousness). The
subsiding of the mind means that the idea of multiplicity of objects
vanishes and the idea of oneness of objects appears. When that is achieved
nidrAyAm manas.viSaya.saMkSaye | puMsa: svasthasya ya: bhAva: sa cit.AkAza:
cit.AkAza: ucyate ||7|186|13|| divi bhUmau ba:i: ca anta: tathA anyasya
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMcit ca brahmAtmani eva saMsthitam ||7|186|9||
.
svayam dRyzam svayam draSTR /
svayam cittvam svayam jaDam =
svayam kiMcit na kiMcit ca \
brahmAtmani eva saMsthitam
.
svayam dRyzam *itself the seen *
svayam draSTR *itself the seer *
svayam cittvam *itself Consciousness *
svayam jaDam* – itself inert *
na kiMci*t c*a *and not anything *
brahmAtmani eva saMsthitam *only established the brahmic self. *
*vlm.9. Wherever there is anything in any state or condition in any part of
the world, there you will find the presence of the divine spirit in its
from within itself at its free will).
*sv. You are the object of perception; you are the seer. You are
consciousness and you are inertia. You are something and you are nothing.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
cittvam *itself Consciousness *svayam jaDam* – itself inert *svayam
kiMcin *itself
whatever *na kiMci*t c*a *and not whatever too *brahmAtmani eva
saMsthitam *only
the brahman.Immensity established in the self. *
यथा यत्र जगत्येतत्स्वयम् ब्रह्म खमात्मनि ।
yathA yatra jagati etat svayam brahma kham Atmani |
स्वरूपमजहच्छान्तम् यत्र सम्पद्यते तथा ॥७।१८६।१०॥
svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
yathA yatra jagati etat /
svayam brahma kham Atmani |
svarUpam ajahat zAntam \
yatra sampadyate tathA
.
svayam brahma *itself the brahman.Immensity *
kham Atmani *kha.space <http://kha.space> in the self *
svarUpam ajahat zAntam yatra sampadyate tathA
.
*vlm.10. The spirit is itself both the view and its viewer; it is equally
the mind and the body, and the subjective and objective alike; It is
something and yet nothing at all, being the great Brahma or universal soul,
that includes and extends throughout the whole.
*sv. You are the object of perception; you are the seer. You are
consciousness and you are inertia. You are something and you are nothing.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
ekatvam etayo: viddhi zUnyatva*AkAzayo: iva ||7|186|11||
.
brahma dRzyam iti dvaitam /
na kadAcit yathAsthitam |
ekatvam etayo: viddhi /
zUnyatva*AkAzayo: iva
.
*"the Brahman.Immensity becomes the world.percept"*
*? *
*not so*
*!*
*:*
*know the oneness of these two to be like that of Emptiness and Space*
*. *
*vlm.11. The phenomenal is not to be supposed as a duality of, or any other
*sv. Because brahman rests in itself. There are no two things known as
brahman and the objective universe: they are one like space and void.
dRzyam eva param brahmA param brahma eva dRzyatA |
एत*त् न* शान्तम् न अशान्तम् नाना.आकारम् न च आकृतिः ॥७।१८६।१२॥
etat na zAntam na azAntam nAnA*AkAram na ca AkRti: ||7|186|12||
.
dRzyam eva param brahmA
param brahmaiva dRzyatA
nAnAkAram na ca AkRti:
*jd. Note the fuzzy ambiguity of 12d.
*vlm.12. The visible is the invisible Brahma, and the transcendent One is
manifest in this apparent whole; (because the noumenon shows the
phenomenon, as this exhibits the other): therefore it is neither quiescent
nor in motion, and the formal is altogether formless.
*sv. You are the object of perception; you are the seer. You are
consciousness and you are inertia. You are something and you are nothing.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
संवि*त्.मा*त्र.आत्मा प्रतिघः स्व.अनुभू*तः अपि अ*स*त् म*यः ॥७।१८६।१३॥
saMvit.mAtra*AtmA pratigha: svahanubhUt*a: a*pi asat maya: ||7|186|13||
.
yAdRg.prabodhe svapna Adi:* / *
*t*AdRg.deho nirAkRti:* | *
saMvin.mAtra AtmA pratigha:* \ *
sva anubhUt*a: a*pi asan.maya:
*. *
*vlm.13. Like dreams appearing to the understanding, do these visions
present themselves to the view; the forms are all formless conceptions of
the mind, and mere intangible ideas of the brain.
*sv. You are the object of perception; you are the seer. You are
consciousness and you are inertia. You are something and you are nothing.
Because brahman rests in itself. There are no two things known as brahman
and the objective universe: they are one like space and void.
saMvit.maya: yathA jantu: nidrA.AtmA Aste jaD*a: a*bhavat |
जडी.भूता तथा एषा आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA eSA Aste saMvit.sthAvara.nAmikA ||7|186|14||
.
**var.typo KG tathaipAste
saMvit.maya: yathA jantu*: / *
nidrAtmAste jaDa: abhavat |
jaDI.bhUta tathA eSAste \
saMvit.sthAvara.nAmikA
.
*vlm.14. As conscious beings come to be unconscious of themselves, in their
dormant state of sleep; so have all these living and intelligent beings,
become unconscious and ignorant of themselves and their souls, and turned
to torpid trees that are lost to their sensibility.
appear to be the insentient objects in this creation.
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
.
dinai: katipayai: eva /
vRddhim abhyAjagAma sa: |
aprameya*aGga.saundarya: \
zukla.pakSe zazI yathA
.
*but after some days *
*having a body of immeasurable/unimaginable beauty *
*like the moon in the bright half of the month*
*. *
**vlm.15. But the intellect is capable to return to its sensibility, from
its dreams in sleep, and then to behold the vivid outer world after its
#mA #pramA #prameya प्रमेय — Measurable, finite. To be proved,
itarad yata: | tato dvaitaikya.vAda artha: zaza.zRGga abjinI.sama:
y3067.072 •• #aprameya not needing to be proved. #aprameyAGgasaundarya
immeasurable.body.beautiful; having a body of unimaginable beauty.
y7186.015.
*jd.15 dinai: katipayai: eva दिनैः कतिपयैः.एव *but after some days *vRddhim
abhyAjagAma sa: वृद्धिम् अभ्याजगाम सः *it comes.unto its growth *aprameya
aGga.saundarya: अप्रमेय.अङ्ग.सौन्दर्यः *having a body of unimaginable
beauty *zukla.pakSe zazI yathA शुक्ल.पक्षे शशी यथा *like the moon in the
bright half of the month. *
आ.मोक्षम् एषा जीवस्य भुवि अम्भसि अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi ambhasi anile anale |
खे ख.आत्मभिः जगत्.लक्षैः स्वप्न.आभैः भासते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||7|186|16||
A.mokSam eSA jIvasya /
bhuvi ambhasi anile anale |
khe kha.Atmabhi: jagat.lakSai: \
svapna.Abhai: bhAsate sthita:
A.mokSam eSA jIvasya *– until mokSa.Freedom it of the Living.jIva *
bhuvi *in earth *
ambhasi *in water *
anile *in air *
anale *in fire *
khe – *in kha.sky *
kha Atmabhi: jagal.lakSai: svapnAbhai:
bhAsate sthita: *. *
*vlm.16. Until the living soul is liberated from its charm of self
delusion, it is subjected to view its guileful reveries of elemental
bodies, appearing as a chain of airy dreams, before the mind's eye in
sleep.
*sv.16 The infinite consciousness later becomes the sentient objects, just
as the sleeping man begins to dream.
cit cinoti tathA jADyam nara*: n*idrA.sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
.
cit cinoti tathA jADyam /
nara*: n*idrA.sthiti: yathA |
cinoti jaDatAm cittvam \
na nAma jaDatA.vazAt
.
ci*t c*inoti tathA jADyam* Consciousness conceives thus dully *
nara: nidrA.sthiti: yathA* as a human in the condition of sleep *
cinoti jaDatAm cittvam* conceiving the dull state as effective
Consciousness *
na nAma jaDatAvazAt *– not at.all by.force.of the dull state *
.
*vlm.17. The mind gathers the dross of dullness about it, as the soul draws
the sheath of sleep upon itself; this dullness or dimness of apprehension
is not intrinsic in the mind, but an extraneous schesis contracted by it
from without.
*sv.17 This continues till the person attains liberation and realises that
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
.
citA vedana.vettAram /
sthAvaram kriyate vapu: |
citA vedana.vettAram \
jaGgamam kriyate vapu:
.
citA *by Consciousness *
vedana.vettAram* as the knowing knower *
sthAvaram kriyate vapu:* the vapus.body is made stable *
citA *by Consciousness *
vedana.vettAram* as the knowing knower *
jaGgamam kriyate vapu:* the vapus.body is made mobile *
.
*sv.18 It is on account of the infinite consciousness's inherent awareness
account of the same awareness tha*t e*lsewhere i*t c*onsiders itself
*vlm.18. The intellect moulds the form of one, who is conversant with
material and insensible things, into a motionless and torpid body; and it
is the same intellect, which shapes the forms of others, that are conscious
of their intellectual natures, into the bodies of rational* and moving
being. (The dull soul is degraded to the state of immovable things and
rooted trees, but intelligent souls, are elevated to the rank of moving men
and other locomotive animals).
yathA puMsa: nakhA: pAdau ekam eva zarIrakam |
तथा एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA ekam eva apratigham cita:sthAvara.jaGgamam ||7|186|19||
.
yathA puMsa: nakhA: pAdau /
ekam eva zarIrakam |
tathA ekam eva apratigham \
cita:sthAvara.jaGgamam
.
yathA puMsa: *as of a person *
nakhA: pAdau *the nails of his two feet *
ekam eva zarIrakam *the embodiment being only one *
tathA ekam eva apratigham cita:
#nakha .
#zarIraka
#apratigha #apratigha
sthAvarajaGgama
*sv.19 Just as the same person has sentient and apparently insentient
limbs, all the sentient and insentient objects of this creation put
together form the body of the infinite consciousness.
*vlm.19. But, all these moving and unmoving beings, are but different
modifications and aspects of the same intellect; as the nails and other
parts of the human body, are but the multifarious modalities of the same
person.
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva anta: ucyate ||7|186|20||
.
Adi.sarge svapna* iva /
yat prathAm Agatam sthitam |
cita: rUpam jagat iti \
tat tathaiva anta: ucyate
.
Adi.sarge svapna iva
ya*t *prathA.*extension.*m Agatam sthitam
cito rUpam jaga*t *iti
ta*t *tathaiva anta ucyate *– *
#Adisarge
#svapna
#prathAmAgatam sthitam |
#tattathaivAnta ucyate
#Adisarge
#prathAmAgata
*vlm.20. The order and nature of things has invariably continued the same,
as they have been ordained by the Divine will ever since its first
formation of the world; and because the creation is a transcript of its
original mould in the Divine mind; it is as ideal as any working of
imagination or a vision in dreaming, both in its states of being and not
being.
creation till now. :owever, consciousness is indivisible and extremely
subtle and therefore in it there is no diversity, even now.
tat ca eva a.pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचि*त् न* आसी*द् अ*प्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit na AsIt aprathitam hitam ||7|186|21||
.
tat ca eva a.pratigham zAntam /
yathAsthitam avasthitam |
na prathAm Agatam kiMcit \
na AsIt aprathitam hitam
.
ta*t c*a eva apratigham zAntam yathAsthitam avasthitam
na prathAm Agatam *not come to expansion *
kiMcintAsI*t whatever was? *
aprathitam hitam
.
*vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet in
his nature; he is never permeated with the nature of things, nor is he
assimilated with the order of nature.
• fame, celebrity kathAs. (°थां. √गम् or गा, to become famous or
celebrated Ra1jat. ; #pratApaha °था*पह mfn.destroying fame ib.) •• growing,
becoming (in अन्यथा.प्र्°, "the becoming different") vedAntas.
अयम् आ*दिः अ*यम् च अन्तः सर्गस्य इ*ty **अ*वभासते ।
ayam Adi: ayam ca anta: sargasya iti avabhAsate |
चितः सुघन.निद्रायाः सुषुप्त*.**स्व*प्न=कोष्ठतः ॥७।१८६।२२॥
cita: sughana.nidrAyA: suSupta.svapna=koSThata: ||7|186|22||
.
ayam Adi: ayam ca anta: /
sargasya iti avabhAsate |
cita: sughana.nidrAyA: \
suSupta.svapna=koSThata:
.
ayam Adi: ayam ca anta: sargasya
*this is the beginning & this the end of creation *
iti avabhAsate* so illuminating *
cita: sughana.nidrAyA: *of Consciousness in thickest Sleep *
suSupta.svapna=koSThata: *o dream.sleep.*bowels/vessel/storeroom*. *
.
*vlm.22. :e appears as the beginning and end of creation, or as the cause
of its production and dissolution; but these are the mere dreams of the
Divine intellect, which is always in its state of profound sleep and rest.
creation till now. :owever, consciousness is indivisible and extremely
subtle and therefore in it there is no diversity, even now.
stomach, abdomen) MBh.&c. • –m.n.. a granary, store.room MBh. (ifc. f. .A)
• –m.. an inner apartmen*t *Lex. • .n.. a surrounding wall BhP.iv,28,57 •
any enclosed space or area, chess square VarBr2S. lIi, 42.
स्थित एकः हि अन्*.**आ*दि.अन्तः परमार्थ.घनः यतः ।
प्रलय.स्थिति=सर्गाणाम् न नाम अ*पि अ*स्ति माम् प्रति ॥७।१८६।२३॥
sthita* eka: hi an.Adi.anta: paramArtha.ghana: yata: |
pralaya.sthiti=sargANAm na nAma api asti mAm prati ||7|186|23||
.
sthita: eka: hi anAdyanta: /
paramArtha.ghana: yata:* | *
pralaya.sthiti=sargANAm \
na nAma api asti mAm prati
.
*vlm.23. The world is ever existent in his spiritual nature, and without
any beginning or end of himself; the beginning and end of creation, bear no
*sv.20.21.22.23 In the very beginning of creation, whatever dream.like
creation till now. :owever, consciousness is indivisible and extremely
subtle and therefore in it there is no diversity, even now.
प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
एत*त् न* च आत्मनः च अन्य*त् चि*त्रे चित्र*.**व*धूः यथा ॥७।१८६।२४॥
etat na ca Atmana*: c*a anya*t c*itre citra.vadhU: yathA ||7|186|24||
.
pralaya.sthiti.sarga.Adi /
dRzyamAnam na vidyate |
etat na ca Atmana: ca anyat \
citre citra.vadhU: yathA
.
pralaya.sthiti.sarga Adi dRzyamAnam na vidyate
eta*t n*a ca Atmana*: c*a anyat
citre citra.vadhU: yathA *like the pictured woman in a picture.*
*vlm.24. There is no reality in the nature of the visible creation, or in
its existence or dissolution; all these are no other than representations
shown in the spirit of god, like figures described in a picture.
kartavya.citra.senA asmAt vyathA citrAt na bhidyate |
नाना अनाना एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
nAnA anAnA eva pratighA cittatve sargatA tathA ||7|186|25||
.
kartavya.citra.senA asmAt /
vyathA citrAt na bhidyate |
nAnA anAnA eva pratighA \
cittatve sargatA tathA
.
kartavya.citra.senA* the suffering caused by a painted army is not
different from the painting *asmA*t *vyathA citrAt na bhidyate nAnA anAnA
eva pratighA *whether variant or invariant c*ittatve sargatA tathA* in the
condition of Affectivity the stateof creation thus*
*... *
*vlm.25. As a legion drawn in painting, does not differ from its model in
the mind of the painter; so these tangible objects of creation, with all
other endless varieties, are not different from their prototype in the mind
of god.
throbbing of the heart.
विभाग.हीनया अपि एषः भागः चित्.घन.निद्रया ।
vibhAga.hInayA api eSa:* b*hAga*: c*it.ghana.nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
.
*b*hAga*: c*it.ghana.nidrayA |
suSuptAt mucyate mokSa* \
iti svapna: tu cittakam
vibhAga.hInayA apy* tho without division *
eSa: bhAga: cidghana.nidrayA suSuptAn mucyate mokSa iti svapna:* t*u
cittakam
.
*sv.26 Though the infinite consciousness is indivisible, i*t e*xperiences
within itself the two states of bondage and liberation: the dream.like
experience of diversity is known as bondage and the sleep.like state is
*vlm.26. Notwithstanding the want of any difference, between the noumenal
and phenomenal worlds; yet the mind is prone to view the variance of its
subjectivity and objectivity, as it is apt to differentiate its own doings
and dreams, in the states of its sleep and ignorance. It is the profound
visibles.
pralaya: ayam iyam sRSTi: iyam svapna: ghana: tu ayam |
भासो ऽप्रतिघ.रूपस्य चित्=सहस्र.रुचेः इति ॥७।१८६।२७॥
bhAsa: apratigha.rUpasya cit=sahasra.ruce: iti ||7|186|27||
.
pralaya: ayam iyam sRSTi: /
iyam svapna: ghana: tu ayam |
bhAsa: apratigha.rUpasya \
cit=sahasra.ruce: iti
.
pralay*a: a*yam *this is Destruction, *iyam sRSTi: *this.other is
Creation *iyam
svapna: *this.other is Dream *ghana:* t*u ayam *but this is Material *
*the bhAsa.Brightness* apratigha.rUpasya *of immaterial form *
@ cit.*Consciousness*=sahasra.*thousand*.ruci.*ray*.e: iti.*so. *
*sv.27 It is the infinite consciousness alone which sees 'This is
creation', 'This is dissolution', 'This is waking' and 'This is dreaming'.
bodies glaring in sight; and shows the different phases of creation and
dissolution as in its visions in dreaming.
चित्.निद्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव.ससुर.आदि.दृक् ॥७।१८६।२८॥
.
cit.nidrAyA: svapna.maya: /
bhAga: cittam udA:Rtam |
tadeva mucyate bhUtam \
jIva: deva.sasura.Adi.dRk
.
cit.nidrAyA: *in Conscious Sleep *
svapna.maya: bhAga: *enjoyment of the Dream.mode *
cittam udA:Rtam *is said to be mentally Affective *
tadeva mucyate bhUtam* and so it frees a being *
jIva: *a **Living.Jîva *deva.sasura.Adi.dRk *. *
.
*sv.28 If the infinite consciousness is compared to the homogeneous deep
sleep state, that part of it which is comparable to a dream is known as the
mind. It is this mind that, as the jiva, sees itself as god, demon, etc.,
and also liberates all beings from such diversity.
*vlm.28. The dreaming state of the sleeping intellect is called its
beings.
(sura <http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>.);
prob. fr.##su <http://sanskritdictionary.com/?q=su&iencoding=hk&lang=sans>
*.*,"to distil", and no*t c*onnected with sura
<http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>.,"a god")
एष एव परिज्ञातः सुषुप्तिः भवति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa.kAGkSibhi: ||7|186|29||
.
eSa* eva parijJAta: /
suSupti: bhavati svayam |
yadA tadA mokSa* iti \
procyate mokSa.kAGkSibhi:
.
eS*a* e*va parijJAta: *this quite understood *suSupti:* b*havati svayam*
sleep becomes itself *yadA* when + *tadA "mokSa" *then "Freedom" *
iti procyate mokSa.kAGkSibhi: *so it is called by aspirants to Freedom*
*. *
*vlm.29. After passing from these, and knowing the unreality of both these
imaginative and speculative states, the soul falls into its state of
profound sleep or trance, which is believed as the state of liberation by
those that are desirous of their emancipation.
cittam deva*asura.Adi*Atma cit.nidrA sva Atma.darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya udare jagat? ||7|186|30||
.
cittam deva*asura.Adi*Atma /
cit.nidrA sva Atma.darzanam |
kiyat.pramANam bhagavan \
katham asya udare jagat?
.
citta m *Affected Mind, Effected Consciousness *
deva asura Ady(a)=Atma *the self of Gods & Darklings *
*cit.*nidrA *Conscious Sleep *
svAtma.darzanam* experience of Urself *
kiyat.pramANam *what is the evidence, Lord bhagavan, *how is the world
*within* *it? *katham asya udare jagat*? *
*vlm.30. Ráma said:—Tell me, O venerable sir, in what proportion doth the
intellect abide in men, gods and demons respectively; how the soul reflects
itself during the dormancy of the intellect in sleep, and in what manner
*sv.29.30 When this is realised the homogeneity of dreamless sleep state is
Darklings cit.*nidrA *Conscious Sleep *svAtma.darzanam* experience of
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
nAgam nagam pizAca.Adi khaga.kITa.Adi.rAkSasam ||7|186|31||
.
viddhi cittam naram devam /
asuram sthAvaram striyam |
nAgam nagam pizAca.Adi \
khaga.kITa.Adi.rAkSasam
.
*know this Affective mind as *
*a human, a God, a Darkling, a vegetable, a woman, *
*a mountain, a snake, *
*a Zombie, *
*. *
*vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and
demons, as well as in all men and women; it dwells also in imps and
goblins, and in all beasts and birds, reptiles and insects, including the
vegetables and all immovable things (within its ample sphere),
*sv.31 The mind alone is all this: man, god, demon, trees and mountains,
goblins, birds and worms.
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
आ.ब्रह्म=स्तम्ब.पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
A.brahma=stamba.paryantam jagat yAti sahasraza: ||7|186|32||
.
pramANam tasya ca anantam /
viddhi yadyatra reNutAm |
A.brahma=stamba.paryantam \
jagat yAti sahasraza:
.
pramANam tasya ca
*and the evidence of that *
{yat yatra / yadi atra}
A.brahma=stamba.paryantam
jaga*t *yAti sahasraza: *the world becomes a thosuand.fold*
*. *
*sv.32..35 It alone becomes the infinite diversity that is seen here — from
Brahma the creator to the pillar. It is the mind that sees the space above.
The mind is the dynamic and aggressive form of the infinite consciousness.
Thus, when the notion of the universe arises in the infinite consciousness,
we think that it is the mind that brought about all this.
*vlm.32. Its dimension is boundless and also as minute as an atom; and it
streches to the highest heaven, including thousands of worlds within
itself.
yat etat Aditya.pakSAt Urdhvam saMyAti vedanam |
एतत् चितम् भूतम् एतद् अपर्यन्त अमल आकृति ॥७।१८६।३३॥
eta citam bhUtam etat aparyanta amala AkRti ||7|186|33||
.
yat etat Aditya.pakSAt /
Urdhvam saMyAti vedanam |
eta citam bhUtam etat \
aparyanta amala AkRti
.
ya*t e*tat *the.which this *
Aditya.pakSAt
Urdhvam saMyAti vedanam
eta*t c*itam bhUtam* this existent Consciousness *
eta*t *aparyanta amala AkRti *– this unlimited immaculate form... *
*vlm.33. The capacity that we have of knowing the regions beyond the solar
sphere, and even of penetrating into the darkness of polar circles; is all
the quality of our intellect, which extends all over the boundless space,
and is perfectly pellucid in its form and nature.
etat ugram cita: rUpam asya antar.bhuvana*Rddhaya: |
यद् आयान्ति तदा सर्गः चित्ताd आगत उच्यते ॥७।१८६।३४॥
yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
etat ugram cita: rUpam /
asya antar.bhuvana*Rddhaya: |
yat AyAnti tadA sarga: \
cittAt Agata* ucyate
eta*t *ugram cita: rUpam *this fierce form of Consciousness *
asya *of.it <http://of.it> *
antar.bhuvana.Rddhaya:* inner.world.*growth/Powers
ya*t *AyAnti *what comes.forth *
tadA sarga: *then a sarga Creation *
cittA*t *Agata: ucyate *is.said.to.be <http://is.said.to.be> gone.forth
#*ugra* (probably >uj, or >vaj, from which also ojas, vAja, vajra may be
powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot,
[vihAra], such as killing or catching snakes; but according to the tantras
he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum
Ferox +
चित्तम् एव विदुः जीवम् तd आद्यन्त.विवर्जितम् ।
cittam eva vidu: jIvam tat Adyanta.vivarjitam |
खम् घटेषु इव देहेषु च आस्ते न आस्ते तत् इच्छया ॥७।१८६।३५॥
kham ghaTeSu iva deheSu ca Aste na Aste tat icchayA ||7|186|35||
.
cittam eva vidu: jIvam /
tat Adyanta.vivarjitam |
kham ghaTeSu iva deheSu \
ca Aste na Aste tat icchayA
.
*Affective mind is known as Living.jIva*
*:*
*that is*
*without beginning or end*
*like the local.space <http://local.space> within a pot*
*within a body or without*
*according.with its wish*
*.*
Adyanta.vivarjitam *– that without beginning or end *kham ghaTeSu iva *–
like the space within a pot *deheSu ca Aste na Aste ta*t *icchayA* in
parts of it quite dry, and filling others with its waters. So doth the
intellect supply some bodies with intelligence, while it forsakes eithers,
निम्न.उन्नतान् भुवः भागान् गृह्णाति च जहति च ।
nimna*unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
सरित्.प्रवाहः अङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit.pravAha: aGga yathA zarIrANi tathA mana: ||7|186|36||
.
nimna*unnatAn bhuva: bhAgAn /
gRhNAti ca jahati ca |
sarit.pravAha: aGga yathA \
zarIrANi tathA mana:
.
nimna*unnatAn – *high and low *
bhuva: bhAgAn
gRhNAti ca jahati ca *it both grasps and releases *
sarit.pravAha: *river.flow *
aGga
yathA zarIrANi *as the bodies *
tathA mana: *thus the Wind. *
*sv.36 The mind alone is jiva. It is without beginning and withou*t e*nd.
by them. It takes on and abandons bodies.
*vlm. it resides in all bodies like the air in empty pots, and becomes
vivid in some and imperceptible in others as it likes.
asya tu Atma.parijJAtAt eSa: deha.Adi.sambhrama: |
शाम्यति आशु अवबोधेन मरु.वाः.प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati Azu avabodhena maru.vA:.pratyaya: yathA ||7|186|37||
.
asya tu Atma.parijJAtAt /
eSa: deha.Adi.sambhrama: |
zAmyati Azu avabodhena \
maru.vA:.pratyaya: yathA
.
asya tu Atma.parijJAtAt* – but thru its state of self.understanding *eSa:*
d*eha.Adi.sambhrama:* this deluded notion of embodiment *zAmyati Azu
avabodhena* – is quickly quieted by.means.of .*avabodhaha*wakening/instruction
*maruvA:.pratyaya*: y*athA *– as belief in mirage.water. *
*sv.37 But when it realises its own true nature, the deluded notion of
*vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in
its spiritual), that removes the error of its corporeity; while the
ignorance of its spiritual nature, tends the more to foster the sense of
its corporeality, like one's erroneous conception of water in the mirage.
#maruva marjoram. #maruvaka.: a kind of flower Ba1lar. v, 35 ; •• #rA*hu*
d*eha.Adi.sambhrama:* this deluded notion of embodiment *zAmyati Azu
avabodhena* – is quickly quieted by.means.of .*avabodhaha*wakening/instruction
*maruvA:.pratyaya*: y*athA *– as belief in mirage.water. *
जगत्य् अन्तर् अणुः यत्र तत् प्रमाणम् हि चेतसः ।
jagati antar aNu: yatra tat pramANam hi cetasa: |
सद् एव च पुमान् तस्मात् पुंसाम् अन्तः स्थितम् जगत् ॥७।१८६।३८॥
sat eva ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
.
jagati antar aNu: yatra /
tat pramANam hi cetasa: |
sat eva ca pumAn tasmAt \
puMsAm anta:sthitam jagat
.
jagati ant*a: a*Nu: yatra tat pramANam hi cetasa: sa*t e*va ca pumAn tasmAt
puMsAm anta:sthitam jagat *within the human is the world. *
*sv.38 The mind is like the smallest particle of an atom.
*vlm.38. The mind is as minute as the minutest ray of sunbeams; and this is
verily the living soul, which contains the whole world within it.
yAvat kiMcit idam dRzyam tat cittam svapna.bhUSu iva |
तद् एव च पुमान् तस्मात् कः भेदः जगत्.आत्मनोः ॥७।१८६।३९॥
tat eva ca pumAn tasmAt ka: bheda: agat.Atmano: ||7|186|39||
.
yAvat kiMcit idam dRzyam /
tat cittam svapna.bhUSu iva |
tat eva ca pumAn tasmAt \
.
*sv.39 The mind is the personality or the jiva. :ence, the world or this
creation exists in the person or the jiva. Whatever objects are perceived
non.different.
*vlm.39. All this phenomenal world is the phenomenon of the mind, as it is
displayed in its visionary dreams; and the same being the display of the
living soul, there is no difference at all between the noumenal and the
phenomenal.
cit eva ayam padArtha*ogha: na asti anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni iva kaTaka.AditA ||7|186|40||
.
cit eva ayam padArtha*ogha: /
na asti anyasmin padArthatA |
vyatiriktA svapna* iva \
hemni iva kaTaka.AditA
.
*Consciousness indeed is this whole sea of things*
*there is no state of being somewhere else*
*except in Dream*
*.*
*sv.40 All these substances that are seen in this universe are in fact pure
consciousness: apart from consciousness, what is seen is like a dream —
just a notion or an idea, like the braceletness of gold.
*vlm.40. The intellect {chit.Consciousness} alone is assimilated into all
these substances, which have substantiality of their own; whatever is seen
without it, is like its visionary dream, or as the forms of jeweleries made
of the substance of gold.
yathA eka.deze sarvatra sphuranti apa: ambudhau pRthak |
ब्रह्मन्य् अनन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
brahmaNi ananyA* nitya.sthA: cita: dRzya*AtmikA: tathA ||7|186|41||
.
yathA eka.deze sarvatra /
sphuranti apa: ambudhau pRthak |
brahmaNi ananyA* nitya.sthA: \
cita: dRzya*AtmikA: tathA
.
yathA eka.deze *as in a *single/solitary* place *
sarvatra
*everywhere the ocean.waters seem separate *
brahmaNi *in the brahman.Immensity *
ananyA: nitya.sthA: *eternally the same in Consciousness *
*vlm.41. As the same water of the one universal ocean, appears different in
different places; and in its multifarious forms of waves and billows; so
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
yathA dravatvam ambhodhAu Apa: jaThara.kozagA: |
स्फुरत्य् एवंविदाः अनन्याः पदार्थ*ओघाः तथा अपरे ॥७।१८६।४२॥
sphurati evaMvidA: ananyA: padArtha*oghA: tathA apare ||7|186|42||
.
yathA dravatvam ambhodhAu /
Apa: jaThara.kozagA: |
sphurati evaMvidA: ananyA: \
padArtha*oghA: tathA apare
.
yathA dravatvam ambhodhau –
*like flowing in the ocean.waters *
sphurati
evaM.vidA: ananyA:
padAr*tha*o*ghA:* t*athA.*pare *. *
#dravatvam
#jaTharakozaga
#padArthaugha
*vlm.42. As the fluid body of waters, rolls on incessantly in sundry shapes
within the basin of the great deep; so do these multitudes of visible
things, which are inherent in and identic with the divine intellect, glide
on forever in its fathomless bosom.
yathA sthita.jagat*zAla.bhaJjika*AkAza.rUpa.dhRk |
चित्.स्तम्भः अयम् अ.स्पन्दः स्थित* आद्यन्त.वर्जितः ॥७।१८६।४३॥
cit.stambha: ayam a.spanda: sthita* Adyanta.varjita: ||7|186|43||
.
yathA sthita.jagat*zAla./bhaJjika*AkAza.rUpa.dhRk |
cit.stambha: ayam a.spanda: \
sthita* Adyanta.varjita:
.
*vlm.43. All these worlds are situated as statues, or they are engraved as
sculptures in the aerial column of the divine intellect; and are alike
immovable and without any motion of theirs through all eternity.
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
स्वरूपम् अत्यजच् छान्तम् स्वप्न.भूमाव् इव अखिलम् ॥७।१८६।४४॥
svarUpam atyajat chAntam svapna.bhUmau iva akhilam ||7|186|44||
.
yathAsthitam idam vizvam /
saMvit.vyomni vyavasthitam |
svarUpam atyajat chAntam \
svapna.bhUmau iva akhilam
.
*vlm.44. We see the situation of the world, in the vacuous space of our
consciousness; as we see the appearances of things in our airy dreams. We
find moreover everything transfixed in its own sphere and place, and
continuing in its own state, without any change of its position or any
alteration in its nature. (The invariable course of nature, is not the
fortuitous production of blind chance).
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
समता सत्यता सत्ता च एकता निर्विकारिता ।
आधार.आधेयता अन्योन्यम् च एतयोर् विश्व.संविदोः ॥७।१८६।४५॥
AdhAra*AdheyatA anyonyam ca etayo: vizva.saMvido: ||7|186|45||
.
samatA satyatA sattA /
ca ekatA nirvikAritA |
AdhAra*AdheyatA anyonyam \
ca etayo: vizva.saMvido:
.
*vlm.45. The exac*t c*onformity of everything in this world, with its
form and property, proves their identity with one another, or the relation
of one being the container of the other, (i. e. The mind is either same
with or container of the world).
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
स्वप्न.संकल्प.संसार.वर.शाप.दृशाम् इह ।
सरो ऽब्धि.सरिद्.अम्बुनाम् इव अन्यत्वम् न वा अथवा ॥७।१८६।४६॥
sara: abdhi.sarit.ambunAm iva anyatvam na vA athavA ||7|186|46||
.
svapna.saMkalpa.saMsAra./vara.zApa.dRzAm iha |
sara: abdhi.sarit.ambunAm \
iva anyatvam na vA athavA
.
*of the *svapna.*dream*.saMkalpa.*concept.Samsâra*.vara.*Boon*.zApa.*Curse*.dRzAm
*sights/knowing *iha.*here/in.this.world* |
sara: abdhi.sarit.ambunAm iva *like *
iva anyatvam na vA athavA
*. *
*of the dream.concept.saMsAra.boon.curse.sights *
*here in the world *
*as of river.water flowing to the sea *
anyatvam na vA athavA *– *
*or else there's no effective otherness/*difference*. *
*AB. ... anyatvam paramArtha.tas tu na vA.
*vlm.46. There is no difference between the phenomenal and noumenal worlds,
as there none between those in our dream and imagination. They are infact,
the one and same thing, as the identity of the waters, contained in tanks,
rivers and seas, and between the curse and Boon of gods.
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
उपादानम् विना कार्यम् न.अस्त्य् एव किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na asti eva kila kathyatAm ||7|186|47||
.
vara.zApa*artha.saMvittau /
kArya.kAraNatA katham |
upAdAnam vinA kAryam \
na asti eva kila kathyatAm
.
vara.zApa artha.saMvittau* in the perceived sense of Boons & curses *
kArya.kAraNatA katham – how is there *the state of effect & cause? *
upAdAnam vinA kAryam* without material cause the effect *
na asti eva kila kathyatAm *– is not at.all, tell me about*
*. *
*vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
enumeration •• Withdrawing the organs of sense and perception from the
external world and its objects. • The material out of which anything is
made, the material cause. • grasping at or clinging to existence (caused by
upAdAna.*kAraNa*m .कारणम् a material cause • #nirupAdAna. free from desire
स्ववदात.चिदाकाश.कचनम् जगत् उच्यते ।
svavadAta.cit.AkAza.kacanam jagat ucyate |
स्फुरणे पयसाम् अब्धाव् आवर्त.चलनम् यथा ॥७।१८६।४८॥
sphuraNe payasAm abdhAu Avarta.calanam yathA ||7|186|48||
.
svavadAta.cit.AkAza./kacanam jagat ucyate |
sphuraNe payasAm abdhAu \
Avarta.calanam yathA
.
*vlm.48. Vasishtha replied:—It is the manifestation of the clear firmament
of the divine intellect in itself, that is styled as the world; just as the
appearance and motion of waters in the great deep, is termed the ocean and
its current.
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
dhvananta: abdhi.jalAni iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आहुर् मनिषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||7|186|49||
.
bhAnti bhAvA: cit.AtmakA: |
saMkalpa.AdIni nAmani \
teSAm Ahu: maniSiNa:
dhvanat.*x*.nta:.*s sounding *abdhi.jalAni iva* like the stirring waters *
bhAnti bhAvA*: c*idAtmakA:* they shine as states with Concious.nature *
saMkalpa AdIni nAmani* conceptual names *
teSAm A*hu*: maniSiNa: *of them they say are thotful/learned. *
*vlm.49. The revolution of the eternal thoughts of the divine mind,
resembles the rolling waves of the deep; and these are termed by sages, as
the will or volitions of the ever wilfull mind of God.
*sv.41..49 Such a notion of creation, when it arises in the infinite
consciousness, is known as the universe. This phenomenon has been variously
described as sankalpa (thought or idea), etc.
kAlena abhyAsa.yogena vicAreNa samena ca |
जातेर् वा सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
jAte: vA sAttvikatvena sAttvikena amala*AtmanA ||7|186|50||
.
kAlena abhyAsa.yogena /
vicAreNa samena ca |
jAte: vA sAttvikatvena \
sAttvikena amala*AtmanA
.
*vlm.50. The clear minded soul comes in course of time, to regard this
manifestation of the divine will, in its true spiritual light; by means of
its habitual meditation and reasoning, as well as by cause of its natural
good disposition and evenness of mind.
knowledge arises in the wise man who sees the reality in everything.
samyak.jJAnavata: jJasya yathA bhUta*artha.darzina: |
बुद्धिः भवति चित्.मात्र.रूपा द्वैत*ऐक्य.वर्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra.rUpA dvaita*aikya.varjitA ||7|186|51||
.
samyak.jJAnavata: jJasya /
yathA bhUta*artha.darzina: |
buddhi: bhavati cit.mAtra.\rUpA dvaita*aikya.varjitA
.
samyag.jJAnavata: jJasya yathA *as for the wise knower of :olistic Wisdom *
bhUtArtha.darzina: buddhi: *the buddhi Intellect of the seer of existent
things *
bhavati cinmAtra.rUpA *becomes a form of Affective Consciousness *
dvaita ekya.varjitA *without duality or unity*
*. *
*vlm.51. The wise man possest of consummate wisdom and learning, becomes
acquainted with the true knowledge of things; his understanding becomes
wholly intellectual, and sees all things in their abstract and spiritual
light; and is freed from the false view of duality (or materiality).
knowledge arises in the wise man who sees the reality in everything.
#samyagjJAna
really exists, real fact kAv.&c.; an element of life MW.
#bhU #bhUta #bhUtArtha.: anything that has really happened or really
exists, real fact kAv.&c.; an element of life MW.
निरावरण.विज्ञान.मयी चिद्.ब्रह्म.रूपिणी ।
nirAvaraNa.vijJAna.mayI cit.brahma.rUpiNI |
संवित्.प्रकाश.मात्र.एक.देह अ.देह.विवर्जिता ॥७।१८६।५२॥
saMvit.prakAza.mAtra*eka.deha a.deha.vivarjitA ||7|186|52||
.
nirAvaraNa.vijJAna./mayI cit.brahma.rUpiNI |
saMvit.prakAza.mAtra*eka.\deha a.deha.vivarjitA
.
nirAvaraNa.*unveiled.*vijJAna*.understanding*.mayI.*made .f.. *
*cit.*brahma.rUpiNI* Concious Brahmic form *
*saMvit.Awareness*.prakAza.mAtra eka.*body*.*without*.*body*.vivarjitA
*sv.52 Then his buddhi or awakened intelligence regains its nature as pure
consciousness, devoid of duality.
*vlm.52. The philoshophic intellect, which is unclouded by prejudice, is
the true form of the Great Brahma himself; who shines perspicuous in our
consciousness, and has no other body besides.
sa: ayam pazyati azeSeNa yAvat saMkalpa.mAtrakam |
स्वम् आत्म.कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
svam Atma.kacanam zAntam ananyat paramArthata: ||7|186|53||
.
sa: ayam pazyati azeSeNa /
yAvat saMkalpa.mAtrakam |
svam Atma.kacanam zAntam \
ananyat paramArthata:
.
sa: ayam pazyati azeSeNa *he sees this totally *
yAva*t *saMkalpa.mAtrakam *inasmuch as it is a conceptual mode *
svam Atma.kacanam *his own self.projection *
zAntam* quiet *
ananya*t *paramArthata: *not other than the Higher Sense. *
*vlm.53. The enlightened soul sees this whole plenitude of creation, as the
display of the Divine Will alone; and as the exhibition of the tranquil and
transparent soul of the Divinity, and naught otherwise.
illumine all things.
asyA* idam hi saMkalpa.mAtram eva akhilam jagat |
यथा संकल्प.नगरम् यथा स्वप्न.महापुरम् ॥७।१८६।५४॥
yathA saMkalpa.nagaram yathA svapna.mahapuram ||7|186|54||
.
asyA* idam hi saMkalpa./mAtram eva akhilam jagat |
yathA saMkalpa.nagaram \
yathA svapna.mahapuram
.
asyA: idam hi *for in it is this *saMkalpa.mAtram eva akhilam jagat *merely
conceptual whole world *yathA saMkalpa.nagaram *as a conceptual city *yathA
svapna.mahapuram *as a great city in dream... *
.
*vlm.54. This manifestation of the Divine Will, in the boundless space of
the universe; likens to the aerial castle of our imagination, or the city
of palaces seen in our dream.
illumine all things.
conceptual whole world *yathA saMkalpa.nagaram *as a conceptual city *yathA
svapna.mahapuram *as a great city in dream... *
आत्मा स्व.संकल्प.वरः स्ववदातो यथा यथा ।
AtmA sva.saMkalpa.vara: svavadAta: yathA yathA |
यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
.
svavadAta: yathA yathA |
yat yathA saMkalpayati \
tathA bhavati tasya tat
AtmA sva.saMkalpa.vara: sva.vadAta: yathA yathA yad
yathA saMkalpayati *as it is conceived thus that becomes from That. *
*sv.55 It is through these tha*t c*onsciousness perceives everything that i*t
c*onsiders to exist as a result of the notions that arise in it. This
*vlm.55. This all productive will, is selfsame with the Divine Soul; and
produces whatever it likes to do any place or time. (Lt. Whatever it wills,
the same takes place even then and there).
संकल्प.नगरे बालः शिला.प्रोड्डयनम् यथा ।
सत्यम् वेत्ति अनुभूय अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam vetti anubhUya azu sva.vidheya.niyantraNam ||7|186|56||
.
saMkalpa.nagare bAla: /
zilA.proDDayanam yathA |
satyam vetti anubhUya azu \
sva.vidheya.niyantraNam
.
saMkalpa.nagare *in Conception City *
bAla: zilA.proDDayanam yathA *like a child slinging stones *
satyam vetti *he knows what is so*
anubhUya azu *having at.once experienced *
sva.vidheya.niyantraNam
*. *
*vlm.56. As a boy thinks of his flinging stones, at the aerial castle of
his imagination; so the Divine will is at liberty to scatter, myriads of
globular balls, in the open and empty space of boundless vacuity.
*sv.56..61 Even so the self is also able to give rise to different notions
within itself and experience the materialisation of these notions. Thus
boons and curses are also realised as notions that arise in the
duality or diversity, the boons granted by such a one are ineffective.
sva.saMkalpa.Atma.bhUte asmin parama AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वेत्ति अनन्यत् तथा आत्मनः ॥७।१८६।५७॥
vara.zApa*Adikam satyam vetti ananyat tathA Atmana: ||7|186|57||
.
sva.saMkalpa.Atma.bhUte asmin /
parama AtmA jagat.traye |
vara.zApa*Adikam satyam \
vetti ananyat tathA Atmana:
.
sva.saMkalpa Atma.bhUte asmin *in this self.conceived Self.being *
parama AtmA
*Absolute.Self in the Triple World *
jagat.traye
vetti ananyat tathA Atmana: *knows as not.another thus than the Self*
*. *
*vlm.57. Thus everything being the manifestation of the Divine will, in all
these three worlds; there is nothing as a Boon or curse (i. e. good or
evil) herein, which is distinct from the Divine Soul.
*sv.56..61 Even so the self is also able to give rise to different notions
within itself and experience the materialisation of these notions. Thus
boons and curses are also realised as notions that arise in the
duality or diversity, the boons granted by such a one are ineffective.
स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
कल्पनात् सर्ग.संकlpair वर.आदि इह तथा आत्मनः ॥७।१८६।५८॥
kalpanAt sarga.saMkalpai: vara.Adi iha tathA Atmana: ||7|186|58||
.
sva.saMkalpa.pure tailam /
yathA siddhyati saikatAt |
kalpanAt sarga.saMkalpai: \
vara.Adi iha tathA Atmana:
.
sva.*self.*saMkalpa.*concept*.pura.*city.in <http://city.in>* tailam yathA
siddhyati *as oil can be got *saikata.*sandbank*.At.*from a sandbank*
kalpanAt* – thru imagination *
sarga.saMkalpai:* with conceptual creation *vara.Adi iha tathA Atmana:
*blessings&curses
*vlm.58. As we can see in our fancy, the gushing out of oil from a sandy
desert; so can we imagine the coming out of the creation, from the simple
will of the Divine Soul.
*sv.56..61 Even so the self is also able to give rise to different notions
within itself and experience the materialisation of these notions. Thus
boons and curses are also realised as notions that arise in the
* sva.*self.*saMkalpa.*concept*.pura.*city.in <http://city.in>* tailam
yathA siddhyati *as oil can be got *saikata.*sandbank*.At.*from a sandbank*
kalpanAt* – thru imagination *
sarga.saMkalpai:* with conceptual creation *vara.Adi iha tathA Atmana:
*blessings&curses
ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
.
a.nirAvaraNa.jJapte: /
yata: zAntA* na bheda.dhI: |
tata: saMkalpana*advaitAt \
varAt yasya na siddhyati
.
*vlm.59. The unenlightened understanding, being never freed from its
knowledge of particulars and their mutual differences; It is impossible for
it to generalize good and evil, under the head of universal good.
*sv. But if the veil of ignorance has not been removed and if one still
entertains notions of duality or diversity, the boons granted by such a one
are ineffective.
yA yathA kalanA rUDhA tAvat sA AdyA api saMsthitA |
न परावर्तिता यावद् यत्नात् कल्पनया अन्यया ॥७।१८६।६०॥
na parAvartitA yAvat yatnAt kalpanayA anyayA ||7|186|60||
.
yA yathA kalanA rUDhA /
tAvat sA AdyA api saMsthitA |
na parAvartitA yAvat \
yatnAt kalpanayA anyayA
.
*vlm.60. Whatever is willed in the beginning, by the omniscience of God;
the same remains unaltered at all times, unless it is altered by the same
omniscient will.
*sv.56..61 Even so the self is also able to give rise to different notions
within itself and experience the materialisation of these notions. Thus
boons and curses are also realised as notions that arise in the
duality or diversity, the boons granted by such a one are ineffective.
brahmaNi avayava*unmukte dvitA*ekatve tathA sthire |
यथा स.अवयवे तत्त्वे विचित्र.अवयव.क्रमः ॥७।१८६।६१॥
yathA sa*avayave tattve vicitra*avayava.krama: ||7|186|61||
.
brahmaNi avayava*unmukte /
dvitA*ekatve tathA sthire |
yathA sa*avayave tattve \
vicitra*avayava.krama:
.
brahmaNi avayava unmukte dvitA ekatve tathA sthire yathA sa avayave tattve
vicitra avayava.krama:
.
#avayava.: (ifc. f. .A) a limb, member, part, portion Pa1n2. &c. ; a member
manner in the formless person of Brahma; as the different members of an
embodied being, remain side by side in the same person. (The knowledge of
all contrarieties, blends together in omniscience. Gloss).
*sv.56..61 Even so the self is also able to give rise to different notions
within itself and experience the materialisation of these notions. Thus
boons and curses are also realised as notions that arise in the
duality or diversity, the boons granted by such a one are ineffective.
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
.
kevalam dharma.cAriNa: |
zApa.AdIn sam.prayacchanti \
yathA brahman tathA vada
.
*lacking jnAna.Wisdom*
*tho following the dharma.path*
*.*
a.nirAvaraNa*ajJAnAt kevalam dharma.cAriNa: | zApa.AdIn sam.prayacchanti
.
*VASISHTHA said—*
संकल्पयति यन् नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
saMkalpayati yat nAma sarga*Adau brahma brahmaNi |
तत् तदेव अनुभवति यस्मात् तत्ता अस्ति न इतरत् ॥७।१८६।६३॥
tat tadeva anubhavati yasmAt tattA asti na itarat ||7|186|63||
.
saMkalpayati yat nAma /
sarga*Adau brahma brahmaNi |
tat tadeva anubhavati \
yasmAt tattA asti na itarat
.
saMkalpayati ya*t n*Ama sarga Adau *what is conceived to be the creative
cycle *
brahma brahmaNi *is the Immensity in the Immensity*
ta*t *tadeva anubhavati *That becomes just that *
yasmA*t *tattA asti na itarat *whence the Thatness is not otherwise. *
*sv.63 VASIST:A continued: Whatever Brahma the creator ordained in the
beginning of this creation prevails even now.
*vlm.63. Vasishtha replied:—Whatever is disposed in the beginning, by the
Divine will which subsists in Brahma; the very same comes to pass
afterwards, and nothing otherwise. (Lit. there is no other principale
besides).
brahma vetti yat AtmAnam sa* brahmA ayam prajApati: |
स च नो ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
sa* ca [na.u/na:] brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
.
brahma vetti yat AtmAnam /
sa* brahmA ayam prajApati: |
sa* ca [na.u/na:] brahmaNa: bhinnam /
dravatvam iva vAriNa:
.
brahma vetti ya*t *AtmAnam *the brahman which knows the Self *
sa: brahmA ayam prajApati: *is brahmA the Grandfather *
sa: ca no brahmaNa: bhinnam *he is not different from the brahman.Immensity
*dravatvam iva vAriNa: *like water and its fluidity. *
*vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself, and
thereby he became the agent of the Divine will; therefore there is no
difference between them. (i. e. betwixt Brahmá and Brahma); as there is
none between the water and its fluidity.
*jd.64 brahma vetti ya*t *AtmAnam *the brahman which knows the Self *sa:
brahmA ayam prajApati: *is brahmA the Grandfather *sa: ca no brahmaNa:
bhinnam *he is not different from the brahman.Immensity *dravatvam iva
vAriNa: *like water and its fluidity. *
संकल्पयति यन् नाम प्रथमो ऽसौ प्रजापतिः ।
saMkalpayati yat nAma prathama: asau prajApati: |
तत्.तद् एव.आशु भवति तस्य.इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.tat eva Azu bhavati tasya idam kalpanam jagat ||7|186|65||
.
saMkalpayati yat nAma /
prathama: asau prajApati: |
tat.tat eva Azu bhavati \
tasya idam kalpanam jagat
.
saMkalpayati ya*t n*Ama *what namely conceives *
pratham*a: a*sau prajApati: *firstly is this prajApati *
tat.ta*t e*va Azu bhavati
tasya idam kalpanam jagat *. *
*vwv. 1046/7.186.65. Which indeed that primeval god presiding over creation
resolves (or imagines), that alone severally arises immediately. This world
is his imagination.
and the very same is styled this world.
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
दुर्.दृष्टेर् इव केशोण्ड्रम् दृष्ट.मुक्तावली इव च ॥७।१८६।६६॥
dur.dRSTe: iva kezoNDram dRSTa.muktAvalI iva ca ||7|186|66||
.
nirAdhAram *without support *
nirAlambam *without dependency *
vyoma Atma vyomni bhAsate dur.dRSTe: iva kezoNDram dRSTa.muktAvalI iva ca
*. *
*vlm.66. It has no support nor receptacle for itself, but appears as
vacuous bubble in the great vacuity itself; and resembles the chain of
pearls, fleeting before the eyes of purblind men in the open sky.
संकल्पिताः प्रजास् तेन धर्मः दानम् तपः गुणाः ।
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
वेदाः शास्त्राणि भूतानि पञ्च ज्ञात.उपदेशनाः ॥७।१८६।६७॥
.
saMkalpitA: prajA: tena /
dharma: dAnam tapa: guNA: |
vedA: zAstrANi bhUtAni \
.
saMkalpitA: prajA: tena* conceived peoples by him *
dharma: dAnam tapo guNA:* dharma, charity, austerity, *
vedA: zAstrANi bhUtAni* vedas, shAstras, beings *
paJca jJAta upadezanA: *. *
*sv.67 That Brahma brought into being through his own thought.force the
*vlm.67. :e willed the productions of creatures, and institution of the
qualities of justice, charity and religious austerities; :e stablished the
Vedas and sástras, and the five system of philoshophical doctrines.
(Namely; the four Vedas and the Smrites, forming the five branches of
tapasvina: atha vAdai: ca yat brUyu: avilambitam |
यद्.यत् वेद.विदः तत् स्यात् इति तेन अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena atha kalpitam ||7|186|68||
.
tapasvina: atha vAdai: ca /
yat brUyu: avilambitam |
yad.yat veda.vida: tat syAt \
iti tena atha kalpitam
.
tapasvin*a: a*tha vAdai*: c*a
ya*t *brUyu: avilambitam* they have said is not dependent *
yat.ya*t whatever *
veda.vida:* Vedic scholars *
*t*a*t *syAt *that would be *iti.*so* – tena.*therefore/because.of.that *
atha.*next* – kalpita.*imagined*.m
*. *
*sv.68 :e also ordained that the utterances (boons, etc. ) of the ascetics
and the knowers of the Vedas should come true.
*vlm.68. It is also ordained by the same Brahmá, that whatever the
#avilambitam
इदम् चिद्.ब्रह्म.छिद्रम् खम् वायुश् चेष्ट.अग्निर् उष्णता ।
idam cit.brahma.chidram kham vAyu: ceSTa agni: uSNatA |
द्रवः अम्भः कठिनम् भूमिः इति तेन अथ कल्पिताः ॥७।१८६।६९॥
drava: ambha: kaThinam bhUmi: iti tena atha kalpitA: ||7|186|69||
.
idam cit.brahma.chidram kham /
vAyu: ceSTa agni: uSNatA |
drava: ambha: kaThinam bhUmi:
iti tena atha kalpitA:
.
idam cit.brahma.chidram kham
vAyu*.Air*: ceSTA.*movement* agni.*fire* uSNatA.*heat.state *drava.*flowing*.:
ambha.*waters*.: kaThina.*hard/cruel.*m bhUmi.*earth*: iti.*so*
tena.*therefore/because.of.that
*atha.*next* kalpita.*imagined*.A: *. *
*sv.69 It was Brahma who also ordained the nature of all substances here.
*vlm.69. It is he that has formed the chasm of vacuum in the inactive
intellect of Brahma, and filled it with the fleeting winds and heating
fire; together with the liquid water and solid earth.
छिद् #chid #*chidra* *.n..* (physical or personal) defect • infirmity, weak
cit.dhAtu: IdRza: vA asau yat.yat kha.AtmA api cetati |
तत्.तथा अनुभवति आशु त्वम् अहम् स इव अखिलम् ॥७।१८६।७०॥
tat.tathA anubhavati Azu tvam aham sa* iva akhilam ||7|186|70||
.
cit.dhAtu: IdRza: vA /
asau yat.yat kha.AtmA api cetati |
tat.tathA anubhavati Azu \
tvam aham sa* iva akhilam
.
*or else it is some sort of Conscious=dhAtu.base:..whatever *
*the Kha.space=Self conceives, just.so it becomes:..you, I, and they *
*altogetherly.unapart. *
*cit.*dhAtu: IdRza: vA asau *or it, as some sort of
Consciousness=dhAtu.base *a DhAtu is a grammatical root, like >bhU in
<anubhavati>
yad.yat *whatever *
kha AtmA api cetati *the kha.space.Self conceives personal space *
tat.tathA *thusever *
anubhavati Azu *it quickly becomes *
tvam aham sa iva akhilam *you, I, and he altogether/unapart. *
*vlm.70. It is the nature of this intellectual principle, to think of
everything in itself; and to conceive the presence of the same within it,
whether it be a thought of thee or me or of anything beside (either in
general or particular).
world.appearance itself is later regarded as real on account of constantly
Consciousness=dhAtu.base *a DhAtu is a grammatical root, like >bhU in
<anubhavati> yad.yat *whatever *kha AtmA api cetati *the kha.space.Self
conceives personal space *tat.tathA *thusever *anubhavati Azu *it quickly
becomes *tvam aham sa iva akhilam *you, I, and he altogether/unapart. *
तद् यथा वेत्ति चिद्व्योम तत् तथा तद् भवत्य् अलम् ।
tat yathA vetti cit.vyoma tat tathA tat bhavati alam |
स्वप्ने त्वम् अहम्.आदि इव सदात्मा अपि असद् आत्मकम् ॥७।१८६।७१॥
svapne tvam aham.Adi iva sadAtmA api asat Atmakam ||7|186|71||
.
tat yathA vetti cit.vyoma /
tat tathA tat bhavati alam |
svapne tvam aham.Adi iva \
sadAtmA api asat Atmakam
.
tat *that *
*as knowing *yathA vetti
*Conscious.space cit.*vyoma
tat *that thus *
tathA
svapne tvam aham.Adi iva* in dream *
sadAtmA api asa*t *Atmakam *. *
*vlm.71. Whatever the vacuous intellect thinks in itself, the same it sees
present before it; as our actual selves come to see, the unreal sights of
things in our dreams.
world.appearance itself is later regarded as real on account of constantly
zilA anRtam yathA satyam saMkalpa.nagare tathA |
जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
.
zilA anRtam yathA satyam /
saMkalpa.nagare tathA |
jagat saMkalpa.nagare \
satyam brahmaNa* Ipsitam
.
*AB.
*sv.72 When one indulges in daydreaming he can even see stone images dance
*vlm.72. As we see the unreal flight of stones, as realities in our
imagination; so we see the false appearance of the world, as true by the
will of god, and the contrivance of Brahma.
चित्.स्वभावेन शुद्धेन यd बुद्धम् यच् च यादृशम् ।
तद् अ.शुद्धः अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
tat a.zuddha: anyathA kartum na zakta: kITaka: yathA ||7|186|73||
.
cit.svabhAvena zuddhena /
yat buddham yat ca yAdRzam |
na zakta: kITaka: yathA
.
*vlm.73. Whatever is thought of by the pure intellect, must be likewise of
some base alloy.
abhyastam bahulam saMvit pazyati itarat alpakam |
स्वप्ने जाग्रत्.स्वरूपे च वर्तमाते ऽखिलम् च तत् ॥७।१८६।७४॥
svapne jAgrat.svarUpe ca vartamAne akhilam ca tat ||7|186|74||
.
abhyastam bahulam saMvit /
pazyati itarat alpakam |
svapne jAgrat.svarUpe ca \
vartamAne akhilam ca tat
.
*vlm.74. We are apt to have the same conceptions of things in our
consciousness, as we are accustomed to consider them, and not of what we
are little practiced to think upon; hence we conceive all that we see in
our dreams to be true, from our like conceptions of them in our waking
state. (It is thus that we conceive this purely ideal world as a gross
body, from our habit of thinking so at all times).
sadA cit.vyoma cit.vyomni kacat ekam idam nijam |
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्यद् आभाति न.इतरत् ॥७।१८६।७५॥
draSTR.dRzya*Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
.
sadA cit.vyoma cit.vyomni /
kacat ekam idam nijam |
draSTR.dRzya*Atmakam rUpam \
pazyat AbhAti na.itarat
.
sadA – *always cit.*vyoma *cit.*vyomni –
*Conscious.sky in Conscious.sky *
kacat – *projecting *
ekam idam nijam – *this innate one *
pazyat – *seeing *
AbhAti netarat *– shining.forth not otherwise*
*. *
*vlm.75. It is by uniting one's intellectuality, with the universal and
divine intellect, and by the union of the subjective and objective and
their perceptibility in one's self, by means of the triputi yoga, that we
can see the world in its true light.
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
तस्माद् यथा.इष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
.
cit.nabha: sarvagam yata: |
tasmAt yathA.iSTam yat yatra \
dRSTam tat tatra sat sadA
ekam *one *draSTA ca *both the See/knower *dRzyam ca *and the See/known *
yata: *from.which cit.*nabha: sarva.gam * *the everywhere.going
Consciousness.sky *
tasmAt *from.That = *yathA.iSTam yad *whatever is wished *
yatra dRSTam *where it is see/known *
ta*t *tatra sa*t *sadA *That there is.So always.*
*vlm.76. One universal and vacuous intellect, being all pervading and
omnipresent, is the all seeing subject and all seen objects by itself;
hence whatever is seen or known to be anywhere, is the very verity of the
intellect and no other.
*vlm.p.76 One universal and empty consciousness, being all pervading and
omnipresent, by itself is the all seeing subject and all seen objects.
:ence whatever is seen or known to be anywhere is the very truth of the
intellect and nothing else.
See/known ** yata: *from.which cit.*nabha: sarva.gam * *the
everywhere.going Consciousness.sky *tasmAt *from.That *yathA.iSTam yad *what
is so.wished *yatra dRSTam *where it is see/known *ta*t *tatra sa*t *sadA *That
there is.So always.*
वायु अङ्ग.ग.स्पन्दन.वत् जल.अङ्ग.द्रव.भाववत् ।
vAyu aGga.ga.spandana.vat jalahaGga.drava.bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा अजस्य अङ्गगम् जगत् ॥७।१८६।७७॥
yathA brahmaNi brahmatvam tathA ajasya aGgagam jagat ||7|186|77||
.
vAyu aGga.ga.spandana.vat /
jalahaGga.drava.bhAvavat |
yathA brahmaNi brahmatvam \
tathA ajasya aGgagam jagat
.
vAyu.aGga.ga=spandana.vat *like air embodied in vibration
*jalahaGga.drava=bhAva.vat
*like water embodied in a state of fluidity *
yathA brahmaNi brahmatvam *as in the Immense is effective Immensity *
tathA ajasya aGga.gam jagat *thus for the Unborn is embodied world *
.
*vlm.p.77 As vibration is inherent in air, and fluidity is inherent in
water, so is largeness inherent in brahma and absolute fullness is innate
in the Divine Mind.
*as flow is in the water*
*as immensity is in the brahman*
ब्रह्मैव अहम् विराट्.आत्मा विराट्.आत्म.वपुः जगत् ।
brahmaiva aham virAT.AtmA virAT.Atma.vapuH jagat |
भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः इव ॥७।१८६।७८॥
bheda: na brahma.jagato: zUnyatva.ambarayo: iva ||7|186|78||
.
brahmaiva aham virAT.AtmA /
virAT.Atma.vapuH jagat |
bheda: na brahma.jagato: \
zUnyatva.ambarayo: iva
.
*Brahma indeed is "I" the Creative Self *
*the embodiment of the Creative Self is the world*
*there's no distinction between Brahma and the world*
*: *
*like the effective Emptiness of the sky*
*.*
brahmaiva aham virAT.AtmA virAT.Atma.vapu: jagat |
bheda: na brahma.jagato: zUnyatva*ambarayo: iva ||7|186|78||
.
*Brahma indeed is "I" the Creative Self*
*the embodiment of the Creative Self is the world*
*there's no distinction between Brahma and the world*
*:*
*like the effective Emptiness of the sky*
*.*
* brahmaiva a Fuzzy AA construction, brahm*a*.eva / brahm*A*.eva
implying both the brahman.Immensity and the God brahmA.
.
*vlm.p.78 I also am brahma in his self manifest form of Virât which
embodies the whole world as its body. :ence there is no difference between
the world and brahma, just as there is none between air and emptiness.
yathA prapAte payasa: vicitrA: kaNa.paGktaya: |
विचित्र.देश.काल.अन्ताः निपतन्ति उत्पतन्ति च ॥७।१८६।७९॥
vicitra.deza.kAla*antA: nipatanti utpatanti ca ||7|186|79||
.
yathA prapAte payasa: /
vicitrA: kaNa.paGktaya: |
vicitra.deza.kAla*antA: \
nipatanti utpatanti ca
.
yathA prapAta..e.*in* payasa:* as in the falling of water *
vicitrA: kaNa.paGktaya:* the spraying waterdrops *
vicitra.deza.kAla*antA:
nipatanti utpatanti ca *– *
*vlm.79. As the drops of water as a cataract, assume many forms and run
their several ways; so the endless works of nature take their various forms
and courses, at different places and times.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is
निपत्त्या एव एकया आकल्पम् मनो बुद्ध्यादि.वर्जिताः ।
nipattyA eva ekayA Akalpam mana: buddhi.Adi.varjitA: |
आत्मन्य् एव आत्मनो भान्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
Atmani eva Atmana: bhAnti tathA yA* brahma.saMvida: ||7|186|80||
.
nipattyA eva ekayA Akalpam /
mana: buddhi.Adi.varjitA: |
Atmani eva Atmana: bhAnti \
tathA yA* brahma.saMvida:
.
nipattyA eva ekayA Akalpam
mano.buddhy.Adi.varjitA:
*Mind without its intellective and Affective functions *
Atmani eva Atmana: bhAnti –
*in Self alone shining from Self *
tathA yA: brahma.saMvida: *thus what are brahmic concepts... *
*vlm.80. All beings devoid of their senses and understanding, issue as
waters of the waterfall, from the cascade of the divine mind; and remain
forever in their uniform courses, with the consciousness of their existence
in Brahma.
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
कृत्वा उररी.कृता सर्ग.श्रीर् अब्धिर् द्रवता यथा ॥७।१८६।८१॥
kRtvA urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
.
tAbhi: svayam sva.deheSu /
buddhi.Adi=parikalpanA: |
kRtvA urarI.kRtA sarga.\zrI: abdhi: dravatA yathA ||7|186|81||
.
...
tAbhi: *by them *svayam *Urself *sva.deheSu *in Ur.own body *
buddhi.Adi=parikalpanA:* bringing.about intellectual functions *
kRtvA* having made *
urarI.kRtA
sarga.zrIr *abdhi*: *the plentiful sea of Creation *
dravatA yathA* – as a state of flow. *
*vlm.81. But such as come forth from it, with the possession of their
senses and intellects in their bodies; deviate in different ways like the
liquid waters, in pursuit of their many worldly enjoyments.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is
#buddhyAdiparikalpanA
* MW has parikalpa: as a Buddhist term for illusion.
tat evam jagat iti asti durbodhena mama tu idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
.
durbodhena mama tu idam |
akAraNakam advaitam \
ajAtam karma kevalam
ta*t e*vam jaga*t *iti asti *so That is this World *
durbodhena mama tu – *but wrongly realized by me*
*causeless, nondual *
*entirely uneffected karma*
*. *
अस्त.स्थितिः शरीरे ऽस्मिन् यादृग्.रूपा अनुभूयते ।
asta.sthiti: zarIre asmin yAdRk.rUpA anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
.
yAdRk.rUpA anubhUyate |
upalAdau jaDA sattA \
tAdRzI paramAtmana:
asta.sthiti: *the state of setting* like the sun death zarIre asmin *in
this body *
yAdRz rUpA anubhUyate *whatever form is experienced *
upala.Adau *in rocks &c. *jaDA sattA *inert So.ness *
tAdRzI paramAtmana: *it is thatever for the Supreme Self*
*. *
*vlm.83. As we see the existence and distribution of other bodies in us,
and the inertness of stones in our bodies; so the Lord perceives the
creation and annihilation of the world, and its inertia in himself.
*sv.78..83 I am the infinite brahman who is the cosmic person whose body is
* asta.sthiti: *the state of setting* like the sun death zarIre asmin *in
this body *yAdRz rUpA anubhUyate *whatever form is experienced *upala Adau *in
rocks &c. *jaDA sattA *inert So.ness *tAdRzI paramAtmana: *it is thatever
for the Supreme Self. *
यथा एकस्याम् सु.निद्रायाम् सुषुप्त.स्वप्नकौ स्थितौ ।
yathA ekasyAm su.nidrAyAm suSupta.svapnakau sthitau |
तथा एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA ete sarga.saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
.
yathA ekasyAm su.nidrAyAm /
suSupta.svapnakau sthitau |
tathA ete sarga.saMhAra=\bhAsau brahmaNi saMsthite
.
yathA ekasyAm su.nidrAyAm *as in unified deep.sleep *suSupta.svapnakau
sthitau *both dreamless Sleep and Dream exist + *tathA ete
sarga.saMhAra=bhAsau – *thus the projections of creation and
destruction *brahmaNi
saMsthite *are inherent in the brahman.Immensity*
*. *
*sv.84 Just as a conscious being may sometimes be in an unconscious state,
even so the supreme being or the infinite consciousness itself exists as
the apparently inert world.
*vlm.84. As in our state of sleep we have both our sound sleep and our
dreams also; so doth the divine soul perceive the creation as well as its
annihilation, in its state of perfect rest and tranquility.
sthitau *both dreamless Sleep and Dream exist + *tathA ete
sarga.saMhAra=bhAsau – *thus the projections of creation and
destruction *brahmaNi
saMsthite *are inherent in the brahman.Immensity*
सुषुप्त.स्वप्नयोर् भातः प्रकाश.तमसी यथा ।
एकस्याम् एव निद्रायाम् सर्ग असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga asargau tathA pare ||7|186|85||
.
suSupta.svapnayo: bhAta: /
prakAza.tamasI yathA |
ekasyAm eva nidrAyAm \
sarga asargau tathA pare
.
*just as deep Sleep is dark, and Dream is light, during a single sleep, *
suSupta.svapnayo: *Sleep and Dream *
bhAta: *shining *
prakAza.tamasI yathA *as light and darkness *
ekasyAm eva nidrAyAm *in the one sleep *
*within & without Creation *
*vlm.85. The divine soul perceives in its state of tranquility, the two
phases of creation and destruction, succeeding one another as its day and
night; just as we see our sleep and dreams recurring unto us like darkness
and light.
*sv. In dream there is 'light', in deep sleep there is darkness, though
both these are in sleep: even so both light and darkness seem to exist in
the one infinite consciousness.
yathA *as light and darkness *ekasyAm eva nidrAyAm *in the one sleep *sarga
asargau *uprising and non.arising [Surge and nonSurge] *tathA pare *thus
likewise *
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
परमात्मा अनुभवति तथा एतत् जड.संस्थितिम् ॥७।१८६।८६॥
paramAtmA anubhavati tathA etat jaDa.saMsthitim ||7|186|86||
.
yathA nara: anubhavati /
nidrAyAm dRSada: sthitim |
paramAtmA anubhavati \
tathA etat jaDa.saMsthitim
.
*just as a human pursues a sleeping state like stone*
*the Absolute Self pursues its own inert condition*
*.*
**vlm.86. As a man sees in his mind, both the dream of moving bodies as
sthitim *sleep a state like stone *paramAtma anubhavati – *the Perfect Self
pursues *tathA etat *thus this *jaDa.saMsthitim *inert condition. *
अङ्गुष्ठस्य अथवा अङ्गुल्या वात.आदि.अ=स्पर्शने सति ।
aGguSThasya athavA aGgulyA vAta.Adi.a.sparzane sati |
यो ऽन्य.चित्तस्य अनुभवः दृषद.आदौ स आत्मनः ॥७।१८६।८७॥
ya: anya.cittasya anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
.
aGguSThasya athavA aGgulyA /
vAta.Adi.a.sparzane sati |
ya: anya.cittasya anubhava: \
dRSada.Adau sa* Atmana:
.
aGguSThasya – *of the thumb – *athavA – *otherwise – *aGgulyA – *by a
finger – *
vAta Adi.asparzane – *non.contact with the elements – *sati – *being – *
ya: *which – *anya.cittasya – *any concern – *anubhava: *experience – *
dRSada Adau – *like stone and such – *sa Atmana: *of the self*
*. *
*vlm.87. As a man of absent mind, has no heed of the dust flying on any
part of his body; so the divine spirit is not polluted, by his entertaining
the ideas of gross bodies within itself.
*sv. In dream there is 'light', in deep sleep there is darkness, though
both these are in sleep: even so both light and darkness seem to exist in
the one infinite consciousness.
of what they come in contact with; and so the self, as still as stone.
regarded as equal to an aGgula m. (>ag or >aGg), a finger; the thumb; a
finger's breadth, a measure equal to eight barley.corns, twelve aGgulas
making a vitasti or span, and twenty.four a hasta or cubit; (in astron.) a
digit, or twelfth part; aGgula.pramANa n. the measure or length of an
aGgula. aGguli aGgulI f. a finger; a toe; the thumb; the great toe; the
finger.like tip of an elephant's trunk; the measure aGgula dRSada n. sg.
millstone and mortar #
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Hariv>
asparzana a.sparzana n. non.contact, avoiding the contact of anything
#vAtAdyasparza
व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
तथा अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA asmAkam a.cittAnAm adya nAnA*anubhUtaya: ||7|186|88||
.
vyoma*upala.jala*AdInAm /
yathA deha*anubhUtaya: |
tathA asmAkam a.cittAnAm \
adya nAnA*anubhUtaya:
.
vyoma upala.jala=AdInAm .
*as sky, stone, water**—such things are experiences of the body *
yathA deha anubhUtaya:* as bodily experiences *
tathA asmAkam a.cittAnAm *thus of our non.Affections *
adya nAnA anubhUtaya: *now various experiences. *
*vlm.88. As the air and water and stones, are possessed of the
consciousness of their airy, watery and solid bodies, so are we conscious
of our material, intellectual and spiritual bodies likewise.
kAle kAleSu bhAnti etA* yathA a:orAtra.saMvida: |
तथा अ.संख्याः परे भान्ति सर्ग.संहार.संविदः ॥७।१८६।८९॥
tathA a.saMkhyA: pare bhAnti sarga.saMhAra.saMvida: ||7|186|89||
.
kAle kAleSu bhAnti etA* /
yathA a:orAtra.saMvida: |
tathA a.saMkhyA: pare bhAnti \
sarga.saMhAra.saMvida:
.
kAle kAleSu bhAnti etA: *these appear at various times *
yathA a:orAtra.saMvida: *as in the awareness of day & night *
tathA a.saMkhyA: pare bhAnti – *thus uncounted appear *above/on.high
sarga.saMhAra.saMvida: *the awareness of creation & destruction*
*. *
*vlm.89. As in the duration of the entire kalpa age, innumerable days and
nights are manifested unitedly, thus the creations and destructions are
manifested in brahman.
*sv. In dream there is 'light', in deep sleep there is darkness, though
both these are in sleep: even so both light and darkness seem to exist in
the one infinite consciousness.
आलोक.रूप.मनन.अनुभव.एषण.इच्छा
मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
आवर्त.वीचि.वलय.आदि यथा तथा अयम्
Avarta.vIci.valaya.Adi yathA tathA ayam
शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
.
Aloka.rUpa.manana*anubhava*eSaNa*icchA /
mukta*Atmani sphurati vAri.ghane svabhAvAt |
Avarta.vIci.valaya.Adi yathA tathA ayam \
zAnte pare sphurati saMhati.sarga.pUga:
.
*vlm.90. As the mind that is freed from seeing the objects of sight, and
liberated from entertaining all their thoughts and desires also, flows
along like a stream of limpid waters; so doth the current of the divine
spirit glide on eternally, with the waves and eddies of creation and
dissolution, perpetually rolling on and whirling therein.
*sv. In dream there is 'light', in deep sleep there is darkness, though
both these are in sleep: even so both light and darkness seem to exist in
the one infinite consciousness.
DN7186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16.18
सर्ग ७.१८६
sarga 7.186
वाल्मीकिर् उवाच ।
सर्ग ७.१८६
वाल्मीकिरुवाच ।
vAlmIki: uvAca |
कुन्ददन्ते वदत्य् एवम् वसिष्ठः भगवान् मुनिः ।
उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
वसिष्ठ उवाच ।
vasiSTha* uvAca |
बत विज्ञान.विश्रान्त्य् अस्य जाता महात्मनः ।
कर.अमलकवत् विश्वम् ब्रह्म इति परिपश्यति ॥७।१८६।२॥
kara*amalakavat vizvam brahma iti paripazyati ||7|186|2||
किल इदम् भ्रान्ति.मात्र.आत्म विश्वम् ब्रह्मेति भाty अजम् ।
kila idam bhrAnti.mAtra*Atma vizvam brahmeti bhAti ajam |
भ्रान्तिः ब्रह्मेव च ब्रह्म शान्तम् एकम् अनामयम् ॥७।१८६।३॥
bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186|3||
yat yathA yena yatra asti yAdRk yAvat yadA yata: |
तत् तथा तेन तत्र अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
tat tathA tena tatra asti tAdRk tAvat tadA tata: ||7|186|4||
शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
zivam zAntam ajam maunam a.maunam ajaram tatam |
सु.शून्य.अशून्यम् अभवम् अनादि.निधनम् ध्रुवम् ॥७।१८६।५॥
यस्या यस्याः तु अवस्थायाः क्रियते संविदा भरः ।
yasyA* yasyA: tu avasthAyA: kriyate saMvidA bhara: |
सा सा सहस्र.शाखात्वम् एति सेकैः यथा लता ॥७।१८६।६॥
sA sA sahasra.zAkhAtvam eti sekai: yathA latA ||7|186|6||
परः ब्रह्माण्डम् एव अणुः चिद्व्योम्नः अन्तःस्थिto यतः ।
para: brahmANDam eva aNu: cit.vyomna: anta:sthita: yata: |
परमाणुः एव ब्रह्माण्डम् अन्तः स्थित.जगद् यतः ॥७।१८६।७॥
paramANu: eva brahmANDam anta:sthita.jagat yata: ||7|186|7||
तस्मात् चिदाकाशम् अन्.आदि.मध्यम्
tasmAt cit.AkAzam an.Adi.madhyam
अखण्डितम् सौम्यम् इदम् समस्तम् ।
akhaNDitam saumyam idam samastam |
निर्वाणम् अस्तम् गत.जाति.बन्धः
यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
svayam kiMcit na kiMcit ca brahmAtmani eva saMsthitam ||7|186|9||
यथा यत्र जगत्य् एतत् स्वयम् ब्रह्म खम् आत्मनि ।
स्वरूपम् अजहत् शान्तम् यत्र सम्पद्यते तथा ॥७।१८६।१०॥
svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
ब्रह्म दृश्यम् इति द्वैतम् न कदाचिद् यथास्थितम् ।
brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
एकत्वम् एतyor विद्धि शून्यत्व.आकाशयोः इव ॥७।१८६।११॥
दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म एव दृश्यता ।
dRzyam eva param brahmA param brahma eva dRzyatA |
एतत् न शान्तम् न अशान्तम् नाना.आकारम् न च आकृतिः ॥७।१८६।१२॥
etat na zAntam na azAntam nAnA*AkAram na ca AkRti: ||7|186|12||
यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
संवित्.मात्र.आत्मा प्रतिघः स्व.अनुभूतः अपि असत् मयः ॥७।१८६।१३॥
saMvit.mAtra*AtmA pratigha: svahanubhUta: api asat maya: ||7|186|13||
संवित्.मयः यथा जन्तुः निद्रा.आत्मा आस्ते जडः अभवत् ।
saMvit.maya: yathA jantu: nidrA.AtmA Aste jaDa: abhavat |
जडी.भूता तथा एषा आस्ते संवित्.स्थावर.नामिका ॥७।१८६।१४॥
jaDI.bhUtA tathA eSA Aste saMvit.sthAvara.nAmikA ||7|186|14||
दिनैः कतिपयैः एएव वृद्धिम् अभि.आजगाम सः ।
dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
आ.मोक्षम् एषा जीवस्य भुवि अम्भसि अनिले ऽनले ।
A.mokSam eSA jIvasya bhuvi ambhasi anile anale |
खे ख.आत्मभिः जगत्.लक्षैः स्वप्न.आभैः भासते स्थितः ॥७।१८६।१६॥
khe kha.Atmabhi: jagat.lakSai: svapna.Abhai: bhAsate sthita: ||7|186|16||
cit cinoti tathA jADyam nara: nidrA.sthiti: yathA |
चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
यथा पुंसः नखाः पादाव् एकम् एव शरीरकम् ।
yathA puMsa: nakhA: pAdau ekam eva zarIrakam |
तथा एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
tathA ekam evApratigham cita:sthAvara.jaGgamam ||7|186|19||
आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
Adi.sarge svapna* iva yat prathAm Agatam sthitam |
cita: rUpam jagat iti tat tathaiva anta: ucyate ||7|186|20||
तच् च एव अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
tat ca eva a.pratigham zAntam yathAsthitam avasthitam |
न प्रथाम् आगतम् किंचित् न आसीद् अप्रथितम् हितम् ॥७।१८६।२१॥
na prathAm Agatam kiMcit na AsIt aprathitam hitam ||7|186|21||
अयम् आदिः अयम् च अन्तः सर्गस्य इty अवभासते ।
ayam Adi: ayam ca anta: sargasya iti avabhAsate |
चितः सुघन.निद्रायाः सुषुप्त.स्वप्न=कोष्ठतः ॥७।१८६।२२॥
स्थित एकः हि अन्.आदि.अन्तः परमार्थ.घनः यतः ।
sthita* eka: hi an.Adi.anta: paramArtha.ghana: yata: |
प्रलय.स्थिति=सर्गाणाम् न नाम अपि अस्ति माम् प्रति ॥७।१८६।२३॥
pralaya.sthiti=sargANAm na nAma api asti mAm prati ||7|186|23||
प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
एतत् न च आत्मनः च अन्यत् चित्रे चित्र.वधूः यथा ॥७।१८६।२४॥
etat na ca Atmana: ca anyat citre citra.vadhU: yathA ||7|186|24||
कर्तव्य.चित्र.सेना अस्मात् व्यथा चित्रात् न भिद्यते ।
kartavya.citra.senA asmAt vyathA citrAt na bhidyate |
नाना अनाना एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
nAnA anAnA eva pratighA cittatve sargatA tathA ||7|186|25||
विभाग.हीनया अपि एषः भागः चित्.घन.निद्रया ।
vibhAga.hInayA api eSa: bhAga: cit.ghana.nidrayA |
सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
pralaya: ayam iyam sRSTi: iyam svapna: ghana: tu ayam |
भाso 'प्रतिघ.रूपस्य चित्=सहस्र.रुचेः इति ॥७।१८६।२७॥
bhAsa: apratigha.rUpasya cit=sahasra.ruce: iti ||7|186|27||
चित्.निद्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
तदेव मुच्यते भूतम् जीवः देव.ससुर.आदि.दृक् ॥७।१८६।२८॥
एष एव परिज्ञातः सुषुप्तिः भवति स्वयम् ।
eSa* eva parijJAta: suSupti: bhavati svayam |
yadA tadA mokSa* iti procyate mokSa.kAGkSibhi: ||7|186|29||
चित्तम् देव.असुर.आदि.आत्म चित्.निद्रा स्व आत्म.दर्शनम् ।
cittam deva*asura.Adi*Atma cit.nidrA sva Atma.darzanam |
कियत्.प्रमाणम् भगवन् कथम् अस्य उदरे जगत्? ॥७।१८६।३०॥
kiyat.pramANam bhagavan katham asya udare jagat? ||7|186|30||
विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
viddhi cittam naram devam asuram sthAvaram striyam |
नागम् नगम् पिशाच.आदि खग.कीट.आदि.राक्षसम् ॥७।१८६।३१॥
प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
आ.ब्रह्म=स्तम्ब.पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
A.brahma=stamba.paryantam jagat yAti sahasraza: ||7|186|32||
यd एतd आदित्य.पक्षात् ऊर्ध्वम् संयाति वेदनम् ।
yat etat Aditya.pakSAt Urdhvam saMyAti vedanam |
एतत् चितम् भूतम् एतद् अपर्यन्त अमल आकृति ॥७।१८६।३३॥
etat citam bhUtam etat aparyanta amala AkRti ||7|186|33||
एतत् उग्रम् चितः रूपम् अस्य अन्तर्.भुवन.ऋद्धयः ।
etat ugram cita: rUpam asya antar.bhuvana*Rddhaya: |
यd आयान्ति तदा सर्गः चित्ताd आगत उच्यते ॥७।१८६।३४॥
yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
cittam eva vidu: jIvam tat Adyanta.vivarjitam |
खम् घटेषु इव देहेषु च आस्ते न आस्ते तत् इच्छया ॥७।१८६।३५॥
kham ghaTeSu iva deheSu ca Aste na Aste tat icchayA ||7|186|35||
निम्न.उन्नतान् भुवः भागान् गृह्णाति च जहति च ।
nimna*unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
सरित्.प्रवाहः अङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
sarit.pravAha: aGga yathA zarIrANi tathA mana: ||7|186|36||
अस्य तु आत्म.परिज्ञाताd एषः देह.आदि.सम्भ्रमः ।
asya tu Atma.parijJAtAt eSa: deha.Adi.sambhrama: |
शाम्यति आशु अवबोधेन मरु.वाः.प्रत्ययः यथा ॥७।१८६।३७॥
zAmyati Azu avabodhena maru.vA:.pratyaya: yathA ||7|186|37||
जगty अन्तर् अणुः यत्र तत् प्रमाणम् हि चेतसः ।
jagati antar aNu: yatra tat pramANam hi cetasa: |
सd एव च पुमान् तस्मात् पुंसाम् अन्तः स्थितम् जगत् ॥७।१८६।३८॥
यावत् किंचित् इदम् दृश्यम् तत् चित्तम् स्वप्न.भूषु इव ।
yAvat kiMcit idam dRzyam tat cittam svapna.bhUSu iva |
तd एव च पुमान् तस्मात् कः भेदः जगत्.आत्मनोः ॥७।१८६।३९॥
tat eva ca pumAn tasmAt ka: bheda: agat.Atmano: ||7|186|39||
चिd एव अयम् पदार्थ.ओघः न अस्ति अन्यस्मिन् पदार्थता ।
cit eva ayam padArtha*ogha: na asti anyasmin padArthatA |
व्यतिरिक्ता स्वप्न इव हेम्नि इव कटक.आदिता ॥७।१८६।४०॥
vyatiriktA svapna* iva hemni iva kaTaka.AditA ||7|186|40||
यथा एक.देशे सर्वत्र स्फुरन्ति अपः अम्बुधौ पृथक् ।
yathA eka.deze sarvatra sphuranti apa: ambudhau pRthak |
ब्रह्मny अनन्या नित्य.स्थाः चितः दृश्य.आत्मिकाः तथा ॥७।१८६।४१॥
यथा द्रवत्वम् अम्भोdhAv आपः जठर.कोशगाः ।
yathA dravatvam ambhodhAu Apa: jaThara.kozagA: |
स्फुरत्य् एवंविदाः अनन्याः पदार्थ*ओघाः तथा अपरे ॥७।१८६।४२॥
sphurati evaMvidA: ananyA: padArtha*oghA: tathA apare ||7|186|42||
यथा स्थित.जगc.chaल.भञ्जिक.आकाश.रूप.धृक् ।
yathA sthita.jagat.zAla.bhaJjika*AkAza.rUpa.dhRk |
चित्.स्तम्भः अयम् अ.स्पन्दः स्थित* आद्यन्त.वर्जितः ॥७।१८६।४३॥
cit.stambha: ayam a.spanda: sthita* Adyanta.varjita: ||7|186|43||
यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
स्वरूपम् अत्यजc छान्तम् स्वप्न.भूmAv इव अखिलम् ॥७।१८६।४४॥
svarUpam atyajat chAntam svapna.bhUmau iva akhilam ||7|186|44||
समता सत्यता सत्ता च एकता निर्विकारिता ।
आधार.आधेयता अन्योन्यम् च एतyor विश्व.संविदोः ॥७।१८६।४५॥
AdhAra*AdheyatA anyonyam ca etayo: vizva.saMvido: ||7|186|45||
स्वप्न.संकल्प.संसार.वर.शाप.दृशाम् इह ।
सरो ऽब्धि.सरिd.अम्बुनाम् इव अन्यत्वम् न वा अथवा ॥७।१८६।४६॥
sara: abdhi.sarit.ambunAm iva anyatvam na vA athavA ||7|186|46||
राम उवाच ।
rAma* uvAca |
वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
उपादानम् विना कार्यम् न अsty एव किल कथ्यताम् ॥७।१८६।४७॥
upAdAnam vinA kAryam na asti eva kila kathyatAm ||7|186|47||
स्ववदात.चिदाकाश.कचनम् जगत् उच्यते ।
svavadAta.cit.AkAza.kacanam jagat ucyate |
स्फुरणे पयसाम् अbdhAv आवर्त.चलनम् यथा ॥७।१८६।४८॥
ध्वनnto 'ब्धि.जलानि इव भान्ति भावाः चिदात्मकाः ।
dhvananta: abdhi.jalAni iva bhAnti bhAvA: cit.AtmakA: |
संकल्प.आदीनि नामनि तेषाम् आhur मनिषिणः ॥७।१८६।४९॥
saMkalpa.AdIni nAmani teSAm Ahu: maniSiNa: ||7|186|49||
kAlena abhyAsa.yogena vicAreNa samena ca |
जाter वा सात्त्विकत्वेन सात्त्विकेन अमल.आत्मना ॥७।१८६।५०॥
सम्यg.ज्ञानवतः ज्ञस्य यथा भूत.अर्थ.दर्शिनः ।
samyak.jJAnavata: jJasya yathA bhUta*artha.darzina: |
बुद्धिः भवति चित्.मात्र.रूपा द्वैत*ऐक्य.वर्जिता ॥७।१८६।५१॥
buddhi: bhavati cit.mAtra.rUpA dvaita*aikya.varjitA ||7|186|51||
निरावरण.विज्ञान.मयी चिd.ब्रह्म.रूपिणी ।
संवित्.प्रकाश.मात्र.एक.देह अ.देह.विवर्जिता ॥७।१८६।५२॥
saMvit.prakAza.mAtra*eka.deha a.deha.vivarjitA ||7|186|52||
so 'यम् पश्यty अशेषेण यावत् संकल्प.मात्रकम् ।
स्वम् आत्म.कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
svam Atma.kacanam zAntam ananyat paramArthata: ||7|186|53||
अsyA इदम् हि संकल्प.मात्रम् एव अखिलम् जगत् ।
asyA: idam hi saMkalpa.mAtram eva akhilam jagat |
यथा संकल्प.नगरम् यथा स्वप्न.महापुरम् ॥७।१८६।५४॥
yathA saMkalpa.nagaram yathA svapna.mahapuram ||7|186|54||
आत्मा स्व.संकल्प.वरः स्ववदाto यथा यथा ।
यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
संकल्प.नगरे बालः शिला.प्रोड्डयनम् यथा ।
सत्यम् वेत्ति अनुभूय अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
satyam vetti anubhUya azu sva.vidheya.niyantraNam ||7|186|56||
स्व.संकल्प.आत्म.भूte 'स्मिन् परम आत्मा जगत्.त्रये ।
sva.saMkalpa Atma.bhUte asmin parama AtmA jagat.traye |
वर.शाप.आदिकम् सत्यम् वेत्ति अनन्यत् तथा आत्मनः ॥७।१८६।५७॥
vara.zApa*Adikam satyam vetti ananyat tathA Atmana: ||7|186|57||
स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
कल्पनात् सर्ग.संकlpair वर.आदि इह तथा आत्मनः ॥७।१८६।५८॥
kalpanAt sarga.saMkalpai: vara.Adi iha tathA Atmana: ||7|186|58||
अ=निरावरण.ज्ञpter यतः शान्ता न भेद.धीः ।
ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
या यथा कलना रूढा तावत् सा आद्या अपि संस्थिता ।
yA yathA kalanA rUDhA tAvat sA AdyA api saMsthitA |
न परावर्तिता यावद् यत्नात् कल्पनया अन्यया ॥७।१८६।६०॥
na parAvartitA yAvat yatnAt kalpanayA anyayA ||7|186|60||
ब्रह्मny अवयव.उन्मुक्ते द्विता.एकत्वे तथा स्थिरे ।
यथा स.अवयवे तत्त्वे विचित्र.अवयव.क्रमः ॥७।१८६।६१॥
yathA sa*avayave tattve vicitra*avayava.krama: ||7|186|61||
अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
संकल्पयति यn नाम सर्ग.आदौ ब्रह्म ब्रह्मणि ।
तत् तदेव अनुभवति यस्मात् तत्ता अस्ति न इतरत् ॥७।१८६।६३॥
tat tadeva anubhavati yasmAt tattA asti na itarat ||7|186|63||
ब्रह्म वेत्ति यd आत्मानम् स ब्रह्मा अयम् प्रजापतिः ।
brahma vetti yat AtmAnam sa* brahmA ayam prajApati: |
स च न.उ ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
संकल्पयति यn नाम प्रथmo 'सौ प्रजापतिः ।
तत्.तd एव आशु भवति तस्य इदम् कल्पनम् जगत् ॥७।१८६।६५॥
tat.tat eva Azu bhavati tasya idam kalpanam jagat ||7|186|65||
निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
दुर्.दृSTer इव केशोण्ड्रम् दृष्ट.मुक्तावली इव च ॥७।१८६।६६॥
dur.dRSTe: iva kezoNDram dRSTa.muktAvalI iva ca ||7|186|66||
संकल्पिताः प्रjAs तेन धर्मः दानम् तपः गुणाः ।
saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
वेदाः शास्त्राणि भूतानि पञ्च ज्ञात.उपदेशनाः ॥७।१८६।६७॥
तपस्विno 'थ वादैः च यत् ब्रूयुः अविलम्बितम् ।
tapasvina: atha vAdai: ca yat brUyu: avilambitam |
यद्.यत् वेद.विदः तत् स्यात् इति तेन अथ कल्पितम् ॥७।१८६।६८॥
yad.yat veda.vida: tat syAt iti tena atha kalpitam ||7|186|68||
इदम् चिd.ब्रह्म.छिद्रम् खम् वाyuz चेष्ट.अgnir उष्णता ।
द्रवः अम्भः कठिनम् भूमिः इति तेन अथ कल्पिताः ॥७।१८६।६९॥
drava: ambha: kaThinam bhUmi: iti tena atha kalpitA: ||7|186|69||
चिd.धातुः ईदृशः वा असौ यत्.यत् ख.आत्मा अपि चेतति ।
cit.dhAtu: IdRza: vA asau yat.yat kha.AtmA api cetati |
तत्.तथा अनुभवति आशु त्वम् अहम् स इव अखिलम् ॥७।१८६।७०॥
tat.tathA anubhavati Azu tvam aham sa* iva akhilam ||7|186|70||
तद् यथा वेत्ति चिdव्योम तत् तथा तत् भवty अलम् ।
स्वप्ने त्वम् अहम्.आदि इव सदात्मा अपि असd आत्मकम् ॥७।१८६।७१॥
svapne tvam aham.Adi iva sadAtmA api asat Atmakam ||7|186|71||
शिला अनृतम् यथा सत्यम् संकल्प.नगरे तथा ।
zilA anRtam yathA satyam saMkalpa.nagare tathA |
जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
चित्.स्वभावेन शुद्धेन यd बुद्धम् यच् च यादृशम् ।
तद् अ.शुद्धः अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
tat a.zuddha: anyathA kartum na zakta: kITaka: yathA ||7|186|73||
अभ्यस्तम् बहुलम् संवित् पश्यति इतरद् अल्पकम् ।
abhyastam bahulam saMvit pazyati itarat alpakam |
स्वप्ने जाग्रत्.स्वरूपे च वर्तमाte 'खिलम् च तत् ॥७।१८६।७४॥
सदा चिdव्योम चिdव्योम्नि कचd एकम् इदम् निजम् ।
द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्यd आभाति न.इतरत् ॥७।१८६।७५॥
एकम् द्रष्टा च दृश्यम् च चिn.नभः सर्वगम् यतः ।
ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
तस्माद् यथा.इष्टम् यद् यत्र दृष्टम् तत् तत्र सत् सदा ॥७।१८६।७६॥
tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
vAyu aGga.ga.spandana.vat jalahaGga.drava.bhAvavat |
यथा ब्रह्मणि ब्रह्मत्वम् तथा अजस्य अङ्गगम् जगत् ॥७।१८६।७७॥
yathA brahmaNi brahmatvam tathA ajasya aGgagam jagat ||7|186|77||
ब्रह्मैव अहम् विराट्.आत्मा विराट्.आत्म.वपुः जगत् ।
brahmaiva aham virAT.AtmA virAT.Atma.vapu: jagat |
भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः इव ॥७।१८६।७८॥
bheda: na brahma.jagato: zUnyatva*ambarayo: iva ||7|186|78||
यथा प्रपाते पयसः विचित्राः कण.पङ्क्तयः ।
yathA prapAte payasa: vicitrA: kaNa.paGktaya: |
विचित्र.देश.काल.अन्ताः निपतन्ति उत्पतन्ति च ॥७।१८६।७९॥
vicitra.deza.kAla*antA: nipatanti utpatanti ca ||7|186|79||
निपत्त्या एव एकया आकल्पम् मno बुddhyAदि.वर्जिताः ।
nipattyA eva ekayA Akalpam mana: buddhi.Adi.varjitA: |
आत्मny एव आत्मno भान्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
Atmani eva Atmana: bhAnti tathA yA* brahma.saMvida: ||7|186|80||
ताभिः स्वयम् स्व.देहेषु बुddhyAदि=परिकल्पनाः ।
tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
kRtvA urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
तd एवम् जगद् इत्य् अस्ति दुर्बोधेन मम तु इदम् ।
tat evam jagat iti asti durbodhena mama tu idam |
अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
asta.sthiti: zarIre asmin yAdRk.rUpA anubhUyate |
उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
yathA ekasyAm su.nidrAyAm suSupta.svapnakau sthitau |
तथा एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
tathA ete sarga.saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
सुषुप्त.स्वप्नयोर् भातः प्रकाश.तमसी यथा ।
एकस्याम् एव निद्रायाम् सर्ग असर्गौ तथा परे ॥७।१८६।८५॥
ekasyAm eva nidrAyAm sarga asargau tathA pare ||7|186|85||
यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
परमात्मा अनुभवति तथा एतत् जड.संस्थितिम् ॥७।१८६।८६॥
paramAtmA anubhavati tathA etat jaDa.saMsthitim ||7|186|86||
अङ्गुष्ठस्य अथवा अङ्गुल्या वात.आदि.अ=स्पर्शने सति ।
aGguSThasya athavA aGgulyA vAta.Adi.a.sparzane sati |
यो ऽन्य.चित्तस्य अनुभवः दृषद.आदौ स आत्मनः ॥७।१८६।८७॥
ya: anya.cittasya anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
तथा अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
tathA asmAkam a.cittAnAm adya nAnA*anubhUtaya: ||7|186|88||
काले कालेषु भान्ति एता यथा अहोरात्र.संविदः ।
kAle kAleSu bhAnti etA* yathA a:orAtra.saMvida: |
तथा अ.संख्याः परे भान्ति सर्ग.संहार.संविदः ॥७।१८६।८९॥
tathA a.saMkhyA: pare bhAnti sarga.saMhAra.saMvida: ||7|186|89||
आलोक.रूप.मनन.अनुभव.एषण.इच्छा
मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
आवर्त.वीचि.वलय.आदि यथा तथा अयम्
Avarta.vIci.valaya.Adi yathA tathA ayam
शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
॥
*.*
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
https://www.dropbox.com/s/ibmixlr7dznp3w1/fm7187%203.nv19..21%20Emergence%20of%20the%20the%20Living.jIva.docx?dl=0
FM.7.150.FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150.FM.7.199.docx?dl=0
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
>
> FM7186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18 .z90
>
>
> https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20:igher%20Meaning%20.z90.docx?dl=0
> FM.7.150-FM.7.199
>
> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>
> FM.7.186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18
>
> सर्ग ७.१८६
>
> sarga 7.186
>
> वाल्मीकिर् उवाच ।
>
> vAlmIki:_uvAca |
>
> सर्ग ७.१८६
>
> वाल्मीकिरुवाच ।
>
> vAlmIki: uvAca |
>
> कुन्ददन्ते वदत्य् एवम् वसिष्ठः भगवान् मुनिः ।
>
> kundadante vadati_evam vasiSTha: bhagavAn muni: |
>
> उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>
> बत विज्ञान.विश्रान्त्य् अस्य जाता महात्मनः ।
>
> bata vijJAna-vizrAnti: asya jAtA mahatmana: |
>
>
> kara~amalakavat vizvam brahma_iti paripazyati ||7|186*|*2||
>
> किल_इदम् भ्रान्ति*.**मा*त्र.आत्म विश्वम् ब्रह्मेति भा*ty **अ*जम् ।
> kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
>
>
> bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186*|*3||
>
> य*द् य*था येन यत्र_अस्ति यादृ*क् या*व*द् य*दा यतः ।
> yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
>
> तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
>
> शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
>
> zivam zAntam ajam maunam a.maunam ajaram tatam |
>
>
> su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186*|*5||
>
> yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
>
>
> sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||7|186*|*6||
>
> प*रः**_**ब्र*ह्माण्डम् एव_अ*णुः**_**चिद्व्यो*म्नः_अन्तःस्थि*to **य*तः ।
>
> para: brahmANDam eva_aNu: cit.vyomn*a:_a*nta:sthita: yata: |
>
> परमा*णुः**_**ए*व ब्रह्माण्डम् अन्तः स्थि*त.*जग*द् य*तः ॥७।१८६।७॥
>
> paramANu: eva brahmANDam anta:sthita-jagat yata: ||7|186*|*7||
>
> तस्मा*त्**_**चिदा*काशम् अन्*.**आ*दि.मध्यम्
>
> अखण्डितम् सौम्यम् इदम् समस्तम् ।
>
> akhaNDitam saumyam idam samastam |
>
> nirvANam astam gata-jAti-bandha:
>
> यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
>
> स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
>
> svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
>
>
> svayam kiMcit na kiMci*t_c*a brahmAtmani_eva saMsthitam ||7|186*|*9||
>
> yathA yatra jagati_etat svayam brahma kham Atmani |
>
> svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
>
> brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
>
> ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
>
> दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
>
> dRzyam eva param brahmA param brahma_eva dRzyatA |
>
> etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
>
>
> yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
>
> संवि*त्.मा*त्र.आत्मा प्रतिघः स्व.अनुभू*तः**_**अपि**_**अ*स*त्**_**म*यः
> ॥७।१८६।१३॥
>
>
> संवि*त्.म*यः यथा ज*न्तुः**_**नि*द्रा.आत्मा_आस्ते ज*डः**_**अ*भवत् ।
>
> saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaD*a:_a*bhavat |
>
>
> jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
>
> dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
>
> अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
>
> aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
>
>
> A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
>
> खे ख.आत्म*भिः**_**ज*गत्.लक्षैः स्वप्न.आ*भैः**_**भा*सते स्थितः ॥७।१८६।१६॥
>
> khe kha.Atmabhi: jaga*t.l*akSai: svapna.Abhai: bhAsate sthita:
> ||7|186|16||
>
> चि*त्**_**चि*नोति तथा जाड्यम् *नरः**_**नि*द्रा.स्थितिः यथा ।
>
> ci*t_c*inoti tathA jADyam nara: nidrA-sthiti: yathA |
> चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
>
> cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
>
> चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
>
> citA vedana-vettAram sthAvaram kriyate vapu: |
>
> चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
>
> citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
>
> यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
>
> yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
>
> तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
>
> tathA_ekam evApratigham cita:sthAvara-jaGgamam ||7|186|19||
>
> आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
>
> Adi.sarge svapna* iva yat prathAm Agatam sthitam |
>
> cita: rUpam jagat iti tat tathaiva_anta: ucyate ||7|186|20||
>
>
> ta*t_c*a_eva_a-pratigham zAntam yathAsthitam avasthitam |
>
> न प्रथाम् आगतम् किंचि*त्**_**न*_आसी*द् अ*प्रथितम् हितम् ॥७।१८६।२१॥
> na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||7|186|21||
>
> ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
>
> cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
>
> sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
>
> pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
>
> प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
>
> pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
>
>
> etat na ca_Atmana: ca_anya*t_c*itre citra-vadhU: yathA ||7|186|24||
>
> कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रा*त्**_**न* भिद्यते ।
> kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
>
> नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
>
> nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
>
> विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
>
> vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
>
> सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
>
> suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
>
>
> pralay*a:_a*yam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
>
> भा*so '*प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
>
> bhAs*a:_a*pratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
>
> चि*त्.नि*द्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
> cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
>
> tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
>
> eSa* eva parijJAta: suSupti: bhavati svayam |
>
> यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
>
> yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
>
> cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
>
> कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
>
> kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
>
> विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
>
> viddhi cittam naram devam asuram sthAvaram striyam |
>
> nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
>
> प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
>
> pramANam tasya ca_anantam viddhi yadyatra reNutAm |
>
> आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
>
> A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
>
>
> ya*t_e*tat Aditya-pakSAt Urdhvam saMyAti vedanam |
>
> एत*त्**_**चि*तम् भूतम् एत*द् अ*पर्यन्त_अमल_आकृति ॥७।१८६।३३॥
>
> eta*t_c*itam bhUtam etat aparyanta_amala_AkRti ||7|186|33||
>
> etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
>
> yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
>
> cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
>
> kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||7|186|35||
>
> nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
>
>
> sarit-pravAh*a:_a*Gga yathA zarIrANi tathA mana: ||7|186|36||
>
> अस्य *तु**_**आ*त्म-परिज्ञाता*d **एषः**_**दे*ह.आ*दि.*सम्भ्रमः ।
>
> asya tu_Atma-parijJAtA*t_e*Sa: deha.Adi-sambhrama: |
>
> zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
>
> jagati_antar aNu:_yatra tat pramANam hi cetasa: |
>
>
> sa*t_e*va ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
>
> यावत् किंचि*त्**_**इ*दम् दृश्यम् त*त्**_**चि*त्तम् स्वप्न.भूषु_इव ।
>
> yAvat kiMcit idam dRzyam ta*t_c*ittam svapna-bhUSu_iva |
>
> त*d **ए*व च पुमान् तस्मात् *कः**_**भेदः**_**ज*ग*त्.आ*त्मनोः ॥७।१८६।३९॥
>
> ta*t_e*va ca pumAn tasmAt *ka:_bheda: _a*ga*t-A*tmano: ||7|186|39||
>
>
> ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA |
> व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
>
> vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
>
>
> yathA_eka-deze sarvatra sphuranti_ap*a:_a*mbudhau pRthak |
>
> brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
>
> yathA dravatvam ambhodhAu_Apa:_ jaThara-kozagA: |
>
> sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
>
>
> yathA sthita-jagat-zAla.bhaJjika~AkAza-rUpa-dhRk |
>
> चित्.स्तम्भः_अयम् अ.स्पन्दः स्थित* आद्यन्त*.**व*र्जितः ॥७।१८६।४३॥
>
> cit-stambh*a:_a*yam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
> यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
>
> yathAsthitam idam vizvam saMvid-vyomni vyavasthitam |
>
>
> svarUpam atyaja*t_c*hAntam svapna-bhUmau_iva_akhilam ||7|186|44||
> समता सत्यता सत्ता च एकता निर्विकारिता ।
>
> samatA satyatA sattA ca_ekatA nirvikAritA |
>
> AdhAra~AdheyatA_anyonyam ca_etayo: vizva-saMvido: ||7|186|45||
>
>
> svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
>
> सरो ऽब्धि.सरि*d.**अ*म्बुनाम् इव_अन्यत्वम् न वा_अथवा ॥७।१८६।४६॥
>
> sar*a:_a*bdhi-sarit-ambunAm iva_anyatvam na vA_athavA ||7|186|46||
> राम उवाच ।
>
> rAma* uvAca |
>
> वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
>
> vara.zApa~artha.saMvittau kArya-kAraNatA katham |
>
> upAdAnam vinA kAryam na_asti_eva kila kathyatAm ||7|186|47||
>
>
> svavadAta-cit.AkAza-kacanam jagat ucyate |
>
> स्फुरणे पयसाम् अ*bdhAv **आ*वर्त*.**च*लनम् यथा ॥७।१८६।४८॥
> sphuraNe payasAm abdhAu_Avarta-calanam yathA ||7|186|48||
>
>
> dhvanant*a:_a*bdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
>
> संकल्प.आदीनि नामनि तेषाम् आ*hur **म*निषिणः ॥७।१८६।४९॥
>
> saMkalpa.AdIni nAmani teSAm A*hu*: maniSiNa: ||7|186|49||
> कालेन_अभ्यास.योगेन विचारेण समेन च ।
>
> kAlena_abhyAsa-yogena vicAreNa samena ca |
>
> jAte: vA sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
>
>
> samyak.jJAnavata: jJasya yathA bhUta~artha-darzina: |
>
> बुद्धिः भवति चि*त्.मा*त्र-रूपा द्वैत~ऐक्य*.**व*र्जिता ॥७।१८६।५१॥
> buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
>
>
> nirAvaraNa-vijJAna-mayI cit-brahma.rUpiNI |
>
> संवित्.प्रकाश*.**मा*त्र.एक-देह_अ.देह*.**वि*वर्जिता ॥७।१८६।५२॥
>
> saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
>
>
> स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
>
> svam Atma-kacanam zAntam ananyat paramArthata: ||7|186|53||
>
> asyA: idam hi saMkalpa.mAtram eva_akhilam jagat |
>
> yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
>
> AtmA sva.saMkalpa-vara: svavadAta: yathA yathA |
>
> yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
>
>
> saMkalpa-nagare bAla: zilA-proDDayanam yathA |
>
> सत्यम् वे*त्ति**_**अ*नुभूय_अशु स्व.विधेय.नियन्त्रणम् ॥७।१८६।५६॥
> satyam vetti_anubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
>
>
> sva.saMkalpa_Atma-bhUte_asmin parama_AtmA jagat.traye |
>
> वर.शाप.आदिकम् सत्यम् वे*त्ति**_**अ*नन्यत् तथा_आत्मनः ॥७।१८६।५७॥
> vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
>
> स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
>
> sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
>
> kalpanAt sarga-saMkalpai: vara.Adi_iha tathA_Atmana: ||7|186|58||
>
> a-nirAvaraNa-jJapte: yata: zAntA* na bheda-dhI: |
>
> tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
>
> या यथा कलना रूढा तावत् सा_आद्या_अपि संस्थिता ।
>
> yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
>
> na parAvartitA yAvat yatnAt kalpanayA_anyayA ||7|186|60||
>
> brahmaNi_avayava~unmukte dvitA~ekatve tathA sthire |
>
> यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
>
> yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
>
> अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
>
> a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
>
> शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
>
> zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
>
> saMkalpayati yat nAma sarga~Adau brahma brahmaNi |
>
> तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
>
> tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
>
> brahma vetti yat AtmAnam sa* brahmA_ayam prajApati: |
>
> sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
>
>
> saMkalpayati yat nAma pratham*a:_a*sau prajApati: |
>
>
> tat.ta*t_e*va_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
> निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
>
> nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
>
> dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
>
> saMkalpitA: prajA: tena dharma: dAnam tapa: guNA: |
>
> vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
>
>
> tapasvin*a:_a*tha vAdai: ca yat brUyu:_avilambitam |
>
> यद्.यत् वेद.विदः तत् स्या*त्**_**इ*ति तेन_अथ कल्पितम् ॥७।१८६।६८॥
> yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
>
> idam cit-brahma-chidram kham vAyu: ceSTa_agni:_uSNatA |
>
> द्रवः_अम्भः कठिनम् भूमिः_इति तेन_अथ कल्पिताः ॥७।१८६।६९॥
>
>
> चि*d.**धा*तुः_ईदृशः वा_असौ यत्.यत् ख.आत्मा_अपि चेतति ।
> cit.dhAtu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
>
> tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
>
>
>
> svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
>
> zilA_anRtam yathA satyam saMkalpa-nagare tathA |
>
> jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
>
>
> cit.svabhAvena zuddhena yat buddham ya*t_c*a yAdRzam |
>
> त*द् अ*.शुद्धः_अन्यथा कर्तुम् न शक्तः कीटकः यथा ॥७।१८६।७३॥
>
> tat a.zuddh*a:_a*nyathA kartum na zakta: kITaka: yathA ||7|186|73||
>
> अभ्यस्तम् बहुलम् संवित् पश्यति_इतर*द् अ*ल्पकम् ।
>
>
> स्वप्ने जाग्रत्.स्वरूपे च वर्तमा*te '*खिलम् च तत् ॥७।१८६।७४॥
> svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
>
>
> sadA cit.vyoma cit.vyomni kaca*t_e*kam idam nijam |
>
> द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्य*d **आ*भाति न.इतरत् ॥७।१८६।७५॥
> draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
>
> ekam draSTA ca dRzyam ca cit.nabha: sarvagam yata: |
>
> tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
>
> वायु_अङ्ग.ग.स्पन्दन.वत्_जल.अङ्ग.द्रव-भाववत् ।
>
> vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
>
> यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
>
> yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||7|186|77||
>
> brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
>
> भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
>
> bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
>
> यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
>
> yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
>
> विचित्र-देश.काल.अन्ताः निपतन्ति_उत्पतन्ति च ॥७।१८६।७९॥
>
> vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
>
>
> nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
>
> आत्म*ny **ए*व_आत्म*no **भा*न्ति तथा या ब्रह्म*.**सं*विदः ॥७।१८६।८०॥
> Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
>
>
> tAbhi: svayam sva.deheSu buddhi.Adi=parikalpanA: |
>
> कृत्वा_उररी.कृता सर्ग.*zrIr **अ**bdhir **द्र*वता यथा ॥७।१८६।८१॥
> kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
>
>
> ta*t_e*vam jagat iti_asti durbodhena mama tu_idam |
> अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
>
> akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
>
> asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
>
> उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
>
> upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
>
>
> yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
>
> तथा_एते सर्ग*.**सं*हार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
> tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
>
> suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
>
> एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
>
> ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
>
> यथा नरो ऽनुभवति निद्रायाम् दृषदः स्थितिम् ।
>
>
> परमात्मा_अनुभवति तथा_एतत् जड*.**सं*स्थितिम् ॥७।१८६।८६॥
> paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
>
>
> aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
>
> *यो ऽ*न्य.चित्तस्य_अनुभवः दृषद.आदौ *स* आत्मनः ॥७।१८६।८७॥
>
> y*a:_a*nya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
> व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
>
> vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
>
> तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
>
> tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
>
> kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
>
> tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
>
> Aloka.rUpa-manana~anubhava~eSaNa~icchA
>
> मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
>
> mukta~Atmani sphurati vAri-ghane svabhAvAt |
>
> Avarta-vIci-valaya.Adi yathA tathA_ayam
>
> शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
>
> zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
>
> ॥
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> FM.7.186
>
>
>
> *UNDERSTANDING THE HIGHER MEANING*
>
>
>
> *VÂLMÎKI of the ANTHILL said—*
>
>
>
> kundadante vadati_evam vasiSTha: bhagavAn muni: |
>
> उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
>
>
> .
>
> *when kunda-danta Jasmine-Tooth had said his piece*
>
> *vasiSTha the Lord.bhagavan, that blameless soul replied*
>
> *with this* *address on Understanding the :igher Meaning*
>
> *.*
>
> *when *kundadanta.*JasmineTooth-*e vadati_evam – *had spoken so -
> Vasishtha*: bhagavAn – *a Lordly Muni *- *anindya~AtmA – *of blameless
> self, - *
>
> uvAca_idam -* spoke these *parama~arthe – *about the :igher Sense of - *ucitam
> vaca: *-* *words in response*
>
> *. *
>
>
>
>
>
>
>
> बत विज्ञान.विश्रा*न्त्य् अ*स्य जाता महात्मनः ।
> bata vijJAna-vizrAnti:_asya jAtA mahatmana: |
>
>
> kara~amalakavat_vizvam brahma_iti paripazyati ||7|186*|*2||
>
> .
>
> bata - *wonderful is *
>
> vijJAna-vizrAnti:_asya - *his repose in vijJAna.Understanding *
>
> jAtA mahatmana: - *arisen for the great soul *
>
> kara_amalaka.vat - *clear as a gooseberry in hand *
>
>
> *vlm.2. Whereas the elevated soul of this person, has found his rest in
> the paradise of spiritual philosophy; he will see the world like a globe in
> his hand, and glowing with the glory of the great God.
>
> *sv.1-2 VASIST:A continued: It is wonderful that this great man has
> attained enlightenment. :e has realised perfectly that the whole universe
> is brahman.
>
> #bata, #vata — ind. interj. an interjection expressing astonishment or
> regret, generally a:! oh! alas! (originally placed immediately after the
> leading word at the beginning of a sentence, or only separated from it by
> #iva; rarely itself in the first place e.g. mAlav.3.21/22; in later
> language often in the middle of a sentence) •• #bata –m.- a weakllng.
>
> vijJAna.Understanding *jAtA mahatmana: - *arisen for the great soul *kara_amalaka.vat
> - *clear as a gooseberry in hand *vizvam brahma_iti paripazyati - *the
>
>
>
> kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
>
>
> bhrAnti:*_*brahmeva ca brahma zAntam ekam anAmayam ||7|186*|*3||
>
> .
>
> kila_idam bhrAnti-mAtra_Atma *- alas this delusion.made self *
>
> vizvam brahma *- the universe is the brahman *
>
> iti bhAti ajam *- so it shines unborn *
>
> bhrAnti: brahmA eva ca brahma *- the delusion is the god.brahmA as well
> as the brahman.Immensity *
>
>
> *sv.3 It is only through delusion that brahman is seen as the world. But
> that delusion also is brahman which is supreme and infinite peace.
>
> *vlm.3. The phenomenal world is a false conception, it is verily the
> increate Brahma himself shining in this manner; this erroneous conception
> is the very Brahma, that is one and ever calm and undecaying.
>
> brahma *- the universe is the brahman *iti bhAti ajam *- so it shines
> as well as the brahman.Immensity *zAntam ekam anAmayam *- a peaceful
>
>
>
> yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
>
> तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
>
>
> .
>
> w*hatever *
>
> yathA - *in which manner *
>
> yena -* whereby *
>
> yatrA asti - *where it is *
>
> yAdRg - *in whatever way *
>
> yAvad - *however much *
>
> yadA - *when *
>
> yata: - *whence *
>
> tat - *is That *
>
> tathA - *thus *
>
> tena - *thereby *
>
> tatrAsti - *there it is *
>
> tAdRk - *in that way *
>
> tAvat - *thus much *
>
> tadA - *then *
>
> tata: - *thence *
>
>
> *sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is
> there and then and in that manner.
>
> it is *yAdRg - *in whatever way *yAvad - *however much *yadA - *when *yata:
> - *whence *tat - *is That *tathA - *thus *tena - *thereby *tatrAsti - *there
> it is *tAdRk - *in that way *tAvat - *thus much *tadA - *then *tata: - *thence
> *
>
>
>
>
> zivam zAntam ajam maunam a.maunam ajaram tatam |
>
>
> su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186*|*5||
> .
>
> zivam zAntam ajam mauna-maunam ajaram tatam su.zUnya_a.zUnyam a-bhavam
> an.Adi-nidhanam dhruvam
>
> .
>
> *vlm.5. This unborn or self-existent Deity, is ever auspicious, calm and
> quiet; he is undecaying, unperishing and immutable, and extends through all
> extent, as the extensive and endless space.
>
> *sv.4-5 Whatever is, wherever, whenever and in whatever manner, that is
> there and then and in that manner.
>
> #Adi - #anAdi - an.Adi, beginningless / a.nAdi, soundless.
>
> rest; anything laid up, a store, hoard, treasure
>
>
>
> yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
>
>
> sA sA sahasra-zAkhAtvam eti sekai:*_*yathA latA ||7|186*|*6||
>
>
>
> kriyate saMvidA bhara: *- support is made by saMvit.Awareness *
>
> sA sA *- thatever *state sahasra-zAkhAtvam eti *- goes to a thousand
> branches *
>
>
> *. *
> *AB. ... bhara: saMkalpa_atizaya: ||
>
> *sv.6 Whatever the infinite consciousness considers itself to be, that it
> appears to be.
>
> *vlm.6. Whatever state of things he proposes in his all-knowing intellect,
> the same is disposed by him in a thousand ways, like the branching out of a
> plant in the rains.
>
> watering with (comp); a shower-bath; a libation, offering. - *Aseka —
> wetting, sprinkling, watering mbh.
>
> saMvidA bhara: *- support is made by saMvit.Awareness *sA sA *- thatever *state
> sahasra-zAkhAtvam eti *- goes to a thousand branches *sekai:_yathA latA *-
> like a vine in the time of the rains. *
>
>
>
> प*रः**_**ब्र*ह्माण्डम् एव_अ*णुः**_**चिद्व्यो*म्नः_अन्तःस्थि*to **य*तः ।
>
> para:_brahmANDam eva_aNu:_cit.vyomn*a:_a*nta:sthita:_yata: |
>
>
> paramANu:_eva brahmANDam anta:sthita-jagat_yata: ||7|186*|*7||
> .
>
> meter???
>
> paro brahmANDam eva_aNu: cid-vyomno-anta:sthito yata: paramANu:_eva
> brahmANDa
>
>
> *. *
> *sv.7 The entire universe (brahmanda) exists in an atom of the infinite
> consciousness; hence an atom itself is the universe.
>
> *vlm.7. The great mundane egg, is situated as a particle in the bosom of
> the great intellect of God; and this world of ours is a particle also,
> being comprised in a grain of our brains.
>
>
>
>
> अखण्डितम् सौम्यम् इदम् समस्तम् ।
>
> akhaNDitam saumyam idam samastam |
>
> निर्वाणम् अस्तम् गत.जाति.बन्धः
>
> nirvANam astam gata-jAti-bandha:
>
> यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
>
>
> .
>
> tasmAt.*from.that/therefore - cit.*AkAzam – *Concious.Space* –
>
> anAdimadhyam* – without beginning or middle *
>
>
> nirvANam astam gata-jAti-bandha:
>
> yathAsthitam tiSTha
>
> *sv.8 The infinite consciousness is indivisible. When this is realised
> there is cessation of the bondage of birth, etc., and what is liberation.
> Be as you are, free from distress.
>
> *vlm.8. Know therefore, my good friend, thy intellectual sphere to be
> boundless, and without its beginning or end; and being absorbed in the
> meditation of thy personal extinction, do thou remain as quiet as thou art
> sitting, relying in thy unperturbed and imperishable soul.
>
> the help of the mind. :ow can we see it if the mind has subsided?',
> bhagavan replied: *If the sky is taken as an illustration it must be stated
> to be of three varieties, - #cidAkAza, चित् #cittAkAza, and भू #bhUtAkAza.
> cidAkAza is cittAkAza. As tha*t_c*ittAkAza expands and takes the shape of
> all the भू #bhUtas (elements) this is all *bhUtAkAza*. When the
> cidAkAza but sees the bhUtAkAza it is said to be #mano AkAza and when it
> leaves mano AkAza and sees cidAkAza it is said to be #cinmaya (pure
> consciousness). The subsiding of the mind means that the idea of
> multiplicity of objects vanishes and the idea of oneness of objects
> appears. When that is achieved everything appears natural.' •• *Ott.cit -
> yasmiMz ca citrA: pariNamanty alam | padArtha-anubhavA: sarve cidAkAza: sa
> ucyate ||7|186|12|| yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya:
> | ya: ca sarva.maya: nityam sa: cit.AkAza: ucyate ||7|186|13|| divi
> bhUmau ba:i: ca anta: tathA anyasya samAbhidha: | ya: vibhAti avabhAsa-AtmA
> cit.AkAza: sa ucyate ||7|186|y7106.14||
>
>
>
> स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
>
> svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
>
>
> svayam kiMcit na kiMci*t_c*a brahmAtmani_eva saMsthitam ||7|186*|*9||
>
> .
>
> svayam dRyzam *- itself the seen *
>
> svayam draSTR *- itself the seer *
>
> svayam cittvam *- itself Consciousness *
>
> svayam jaDam* – itself inert *
>
> svayam kiMcin *- itself whatever *
>
> na kiMci*t_c*a *- and not anything *
>
> *vlm.9. Wherever there is anything in any state or condition in any part
> of the world, there you will find the presence of the divine spirit in its
> from within itself at its free will).
>
> *sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
> cittvam *- itself Consciousness *svayam jaDam* – itself inert *svayam
> kiMcin *- itself whatever *na kiMci*t_c*a *- and not whatever too *brahmAtmani_eva
> saMsthitam *- only the brahman.Immensity established in the self. *
>
>
>
> yathA yatra jagati_etat svayam brahma kham Atmani |
>
> svarUpam ajahat_zAntam yatra sampadyate tathA ||7|186|10||
>
> .
>
>
> svayam brahma *- itself the brahman.Immensity *
>
> kham Atmani *- kha.space <http://kha.space> in the self *
>
>
> .
>
> *vlm.10. The spirit is itself both the view and its viewer; it is equally
> the mind and the body, and the subjective and objective alike; It is
> something and yet nothing at all, being the great Brahma or universal soul,
> that includes and extends throughout the whole.
>
> *sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
> brahma dRzyam iti dvaitam na kadAcit_yathAsthitam |
>
> ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
>
> .
>
> brahma dRzyam iti dvaitam na kadAcit yathAsthitam | ekatvam etayo: viddhi
> zUnyatva~AkAzayo: iva
>
> .
>
>
> *? *
>
> *not so*
>
> *!*
>
>
> *:*
>
> *know the oneness of these two to be like that of Emptiness and Space*
>
> *. *
> *vlm.11. The phenomenal is not to be supposed as a duality of, or any
> other than the self-same Brahma; but it is to be known as one and the same
> with the divine self, as the visible sky and its vacuity.
>
> *sv. Because brahman rests in itself. There are no two things known as
> brahman and the objective universe: they are one like space and void.
>
>
>
> दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
>
> dRzyam eva param brahmA param brahma_eva dRzyatA |
>
> etat_na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
>
> .
>
> dRzyam eva param brahmA
>
> param brahmaiva dRzyatA
>
> nAnAkAram na ca_AkRti:
>
> *jd. Note the fuzzy ambiguity of 12d.
>
> *vlm.12. The visible is the invisible Brahma, and the transcendent One is
> manifest in this apparent whole; (because the noumenon shows the
> phenomenon, as this exhibits the other): therefore it is neither quiescent
> nor in motion, and the formal is altogether formless.
>
> *sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
> यादृक् प्रबोधे स्वप्न.आदिः तादृग्.देहो निराकृतिः ।
>
> yAdRk_prabodhe svapna.Adi: tAdRk.deha:_nirAkRti: |
>
> ॥७।१८६।१३॥
>
> saMvit.mAtra~AtmA pratigha: svahanubhUt*a:_a*pi_asat maya: ||7|186|13||
>
> .
>
> pratigha:
>
> sva_anubhUt*a:_a*pi_asan.maya:
>
> *. *
>
> present themselves to the view; the forms are all formless conceptions of
> the mind, and mere intangible ideas of the brain.
>
> *sv. You are the object of perception; you are the seer. You are
> consciousness and you are inertia. You are something and you are nothing.
> Because brahman rests in itself. There are no two things known as brahman
> and the objective universe: they are one like space and void.
>
>
>
>
> saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaD*a:_a*bhavat |
>
>
> jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
>
> .
>
> **var.typo KG tathaipAste
>
>
> .
>
> *vlm.14. As conscious beings come to be unconscious of themselves, in
> their dormant state of sleep; so have all these living and intelligent
> beings, become unconscious and ignorant of themselves and their souls, and
> turned to torpid trees that are lost to their sensibility.
>
> *sv.14-15 An intelligent, conscious man appears to be an insentient and
> inert person while he sleeps; even so does the infinite consciousness
> appear to be the insentient objects in this creation.
>
>
>
> dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
>
> अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
>
> aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
>
> .
>
>
> *it_comes.unto its growth *
>
>
> *like the moon in the bright half of the month*
>
> *. *
> dinai: katipayai: eva vRddhim abhi.AjagAma sa: | aprameya~aGga-saundarya:
> zukla.pakSe zazI yathA
>
> .
>
> its dreams in sleep, and then to behold the vivid outer world after its
> #mA #pramA #prameya प्रमेय — Measurable, finite. To be proved,
> demonstrable. — prameyam यम् - Proven knowledge. • The thing to be proved
> (quod erat demonstrandum; Q.E.D.), the topic to be proved or discussed;
> "mAtrAdi-rupeNa: in the Rûpa Form of mAtR, &c. as in: mAtR, miti [mAna],
> and meya; the pramAtR, pramiti [pramANa] and prameya; the cogniser, the
> cognition and the cognised. vijrmbhate: takes various forms- the Jîva too,
> who is the pramAtR Cognizer, is an imagined entity, as it is qualified by
> the intellect." samyagdarzana — NS1.1.1 —¶jd - mAtRmAna-prameyANi na
> cinmAtra_itarad yata: | tato dvaitaikya-vAda_artha: zaza-zRGga_abjinI-sama:
> y3067.072 •• #aprameya . not needing to be proved. #aprameyAGgasaundarya -
> immeasurable-body.beautiful; having a body of unimaginable beauty.
> y7186.015.
>
> अप्रमेय.अङ्ग.सौन्दर्यः *having a body of unimaginable beauty *zukla.pakSe
> zazI yathA शुक्ल.पक्षे शशी यथा - *like the moon in the bright half of the
> month. *
>
>
>
> आ.मोक्षम् एषा जीवस्य भु*वि**_**अ*म्भसि_अनिले ऽनले ।
>
> A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
>
> खे ख.आत्म*भिः**_**ज*गत्.लक्षैः स्वप्न.आ*भैः**_**भा*सते स्थितः ॥७।१८६।१६॥
>
> khe kha.Atmabhi:_jaga*t.l*akSai: svapna.Abhai:_bhAsate sthita:
> ||7|186|16||
>
> .
>
>
> bhuvi - *in earth *
>
> ambhasi - *in water *
>
> anile - *in air *
>
> anale - *in fire *
>
> khe – *in kha.sky *
>
>
> bhAsate sthita: *- . *
> *vlm.16. Until the living soul is liberated from its charm of self
> delusion, it is subjected to view its guileful reveries of elemental
> bodies, appearing as a chain of airy dreams, before the mind's eye in
> sleep.
>
> *sv.16 The infinite consciousness later becomes the sentient objects, just
> as the sleeping man begins to dream.
>
>
>
>
> cit_cinoti tathA jADyam nara*:_n*idrA-sthiti: yathA |
> चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
>
> cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
>
> .
>
>
> nara: nidrA-sthiti: yathA* - as a human in the condition of sleep *
>
> cinoti jaDatAm cittvam* - conceiving the dull state as effective
> Consciousness *
>
> *vlm.17. The mind gathers the dross of dullness about it, as the soul
> draws the sheath of sleep upon itself; this dullness or dimness of
> apprehension is not intrinsic in the mind, but an extraneous schesis
> contracted by it from without.
>
> *sv.17 This continues till the person attains liberation and realises that
> this world-appearance has been a long dream.
>
>
>
> चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
>
> citA vedana-vettAram sthAvaram kriyate vapu: |
>
> चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
>
> citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
>
> .
>
>
> vedana-vettAram* - as the knowing knower *
>
> sthAvaram kriyate vapu:* - the vapus.body is made stable *
>
> citA *- by Consciousness *
>
> vedana-vettAram* - as the knowing knower *
>
> *sv.18 It is on account of the infinite consciousness's inherent awareness
> account of the same awareness tha*t_e*lsewhere i*t_c*onsiders itself
>
> *vlm.18. The intellect moulds the form of one, who is conversant with
> material and insensible things, into a motionless and torpid body; and it
> is the same intellect, which shapes the forms of others, that are conscious
> of their intellectual natures, into the bodies of rational* and moving
> being. (The dull soul is degraded to the state of immovable things and
> rooted trees, but intelligent souls, are elevated to the rank of moving men
> and other locomotive animals).
>
>
>
> यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
>
> yathA puMsa:_nakhA: pAdau_ekam eva zarIrakam |
>
> तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
>
> tathA_ekam eva_apratigham cita:sthAvara-jaGgamam ||7|186|19||
>
> .
>
>
> nakhA: pAdau - *the nails of his two feet *
>
> ekam eva zarIrakam - *the embodiment being only one *
>
>
> sthAvara-jaGgamam
>
> #nakha -
>
> #zarIraka -
>
> #apratigha #apratigha -
>
> sthAvarajaGgama -
>
> *sv.19 Just as the same person has sentient and apparently insentient
> limbs, all the sentient and insentient objects of this creation put
> together form the body of the infinite consciousness.
>
> *vlm.19. But, all these moving and unmoving beings, are but different
> modifications and aspects of the same intellect; as the nails and other
> parts of the human body, are but the multifarious modalities of the same
> person.
>
>
>
> आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
>
> Adi.sarge svapna* iva yat prathAm Agatam sthitam |
>
> cita:_rUpam jagat_iti tat tathaiva_anta:_ucyate ||7|186|20||
>
> .
>
> Adi.sarge svapna iva
>
>
> cito rUpam jaga*t *iti
>
> ta*t *tathaiva_anta ucyate *– . *
>
>
> #svapna
>
> #prathAmAgatam sthitam |
>
> #tattathaivAnta ucyate
>
> #Adisarge
>
> #prathAmAgata
>
> *vlm.20. The order and nature of things has invariably continued the same,
> as they have been ordained by the Divine will ever since its first
> formation of the world; and because the creation is a transcript of its
> original mould in the Divine mind; it is as ideal as any working of
> imagination or a vision in dreaming, both in its states of being and not
> being.
>
> *sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. :owever, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
>
>
> तच् च एव_अ=प्रतिघम् शान्तम् यथास्थितम् अवस्थितम् ।
>
> tat_ca_eva_a-pratigham zAntam yathAsthitam avasthitam |
>
> na prathAm Agatam kiMcit_na_AsIt aprathitam hitam ||7|186|21||
>
> .
>
>
> na prathAm Agatam -* not_come to expansion *
>
> kiMcintAsI*t - whatever was? *
>
>
> .
>
> *vlm.21. But the intangible and quiescent Brahma, is ever calm and quiet
> in his nature; he is never permeated with the nature of things, nor is he
> assimilated with the order of nature.
>
> celebrated Ra1jat. ; #pratApaha . °था*पह mfn.destroying fame ib.)
> •• growing, becoming (in अन्यथा-प्र्°, "the becoming different")
> _vedAntas.
>
>
>
> ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
>
> cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
>
> .
>
>
> *this is the beginning & this the end of creation *
>
> iti_avabhAsate* - so illuminating *
>
> cita: sughana-nidrAyA: *- of Consciousness in thickest Sleep *
>
> suSupta-svapna=koSThata: *- o dream-sleep-*bowels/vessel/storeroom*. *
>
> of its production and dissolution; but these are the mere dreams of the
> Divine intellect, which is always in its state of profound sleep and rest.
>
> *sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. :owever, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
> #kuS* - #koSTha –m.- any one of the viscera of the body (particularly the
> f. -A) • –m.- an inner apartmen*t *Lex. • -n.- a surrounding wall*_*BhP.iv,28,57
>
>
>
> स्थित एकः हि_अन्*.**आ*दि.अन्तः परमार्थ.घनः यतः ।
>
> प्रलय.स्थिति=सर्गाणाम् न नाम_अ*पि**_**अ*स्ति माम् प्रति ॥७।१८६।२३॥
> sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
>
> pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
>
> .
>
> sthita: eka: hi_anAdyanta: paramArtha-ghana: yata:
>
> *vlm.23. The world is ever existent in his spiritual nature, and without
> any beginning or end of himself; the beginning and end of creation, bear no
> relation with his self-existent and eternal nature.
>
> *sv.20-21-22-23 In the very beginning of creation, whatever dream-like
> appearance arose in the infinite consciousness has remained as this
> creation till now. :owever, consciousness is indivisible and extremely
> subtle and therefore in it there is no diversity, even now.
>
>
>
> प्रलय.स्थिति.सर्ग.आदि दृश्यमानम् न विद्यते ।
>
> pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
>
>
> etat na ca_Atmana*: c*a_anya*t_c*itre citra-vadhU: yathA ||7|186|24||
> .
>
> pralaya-sthiti-sarga_Adi dRzyamAnam na vidyate
>
>
> citre citra-vadhU:_yathA - *like the pictured woman in a picture.*
> *vlm.24. There is no reality in the nature of the visible creation, or in
> its existence or dissolution; all these are no other than representations
> shown in the spirit of god, like figures described in a picture.
>
> *sv.24-25 Creation, existence and dissolution are non-existent in the
> vision of the enlightened ones like us.
>
>
>
> नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
>
> kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
>
> nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
>
> .
>
> different from the painting *asmA*t *vyathA citrAt na bhidyate nAnA_anAnA_eva
> the condition of Affectivity the stateof creation thus*
>
> *... *
> *vlm.25. As a legion drawn in painting, does not differ from its model in
> the mind of the painter; so these tangible objects of creation, with all
> other endless varieties, are not different from their prototype in the mind
> of god.
>
> *sv.24-25 Creation, existence and dissolution are non-existent in the
> vision of the enlightened ones like us.
>
> feel pain") ; loss, damage, ill-luck; (with hRdi or hRdaye), palpitation,
> throbbing of the heart.
>
>
>
> विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
>
> सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
>
> suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
>
> .
>
>
> cittakam
>
> .
>
> *sv.26 Though the infinite consciousness is indivisible, i*t_e*xperiences
> experience of diversity is known as bondage and the sleep-like state is
> liberation.
>
> *vlm.26. Notwithstanding the want of any difference, between the noumenal
> and phenomenal worlds; yet the mind is prone to view the variance of its
> subjectivity and objectivity, as it is apt to differentiate its own doings
> and dreams, in the states of its sleep and ignorance. It is the profound
> visibles.
>
>
>
>
> pralay*a:_a*yam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
>
> भा*so '*प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
>
> bhAs*a:_a*pratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
>
> .
>
> Creation *iyam svapna: - *this.other is Dream - *ghana:* t*u_ayam - *but
> this is Material - *
>
> *the bhAsa.Brightness* - apratigha-rUpasya *- of immaterial form *
>
> @ cit.*Consciousness*=sahasra.*thousand*-ruci.*ray*-e:_iti.*so. *
>
> creation', 'This is dissolution', 'This is waking' and 'This is dreaming'.
>
> bodies glaring in sight; and shows the different phases of creation and
> dissolution as in its visions in dreaming.
>
>
>
>
> cit.nidrAyA: svapna.maya:* b*hAga: cittam udA:Rtam |
>
> तदेव मुच्यते भूतम् जीवः देव.ससुर.आ*दि.*दृक् ॥७।१८६।२८॥
> tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
>
> .
>
>
> svapna.maya: bhAga: - *enjoyment of the Dream.mode - *
>
> cittam udA:Rtam - *is said to be mentally Affective - *
>
> tadeva mucyate bhUtam* - and so it frees a being *
>
> jIva: - *a **Living.Jîva - *deva-sasura.Adi-dRk *- . *
>
> sleep state, that part of it which is comparable to a dream is known as the
> mind. It is this mind that, as the jiva, sees itself as god, demon, etc.,
> and also liberates all beings from such diversity.
>
> *vlm.28. The dreaming state of the sleeping intellect is called its
> ideality, and the waking state of the self-conscious soul is termed its
> vitality, as in the instances of men and gods and other intellectual
> beings.
>
> (sura <http://sanskritdictionary.com/?q=sura&iencoding=hk&lang=sans>-);
> prob. fr.##*su*
> <http://sanskritdictionary.com/?q=su&iencoding=hk&lang=sans>*-*,"to
> distil", and no*t_c*onnected with sura
>
>
>
>
> एष एव परिज्ञातः सुषु*प्तिः**_**भ*वति स्वयम् ।
> eSa* eva parijJAta: suSupti: bhavati svayam |
>
> यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
>
> yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
>
> .
>
> - sleep becomes itself *yadA* - when + *tadA "mokSa" *- then "Freedom" *
>
>
> *. *
> *vlm.29. After passing from these, and knowing the unreality of both these
> imaginative and speculative states, the soul falls into its state of
> profound sleep or trance, which is believed as the state of liberation by
> those that are desirous of their emancipation.
>
> *sv.29-30 When this is realised the homogeneity of dreamless sleep state
> is reached: that is considered liberation by those who aspire for
> liberation.
>
>
>
>
> cittam deva~asura.A*di~A*tma c*it.n*idrA sva_Atma-darzanam |
> कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
>
> kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
>
> .
>
>
> deva_asura_Ady(a)=Atma - *the self of Gods & Darklings *
>
> *cit.*nidrA - *Conscious Sleep *
>
> svAtma-darzanam* - experience of Urself *
>
> kiyat.pramANam - *what is the evidence, Lord bhagavan, *how is the world
> *within* *it? - *katham asya_udare jagat*? *
>
> intellect abide in men, gods and demons respectively; how the soul reflects
> itself during the dormancy of the intellect in sleep, and in what manner
> *sv.29-30 When this is realised the homogeneity of dreamless sleep state
> is reached: that is considered liberation by those who aspire for
> liberation.
>
> Darklings cit.*nidrA *Conscious Sleep *svAtma-darzanam* experience of
> Urself *kiyat.pramANam *what is the evidence, Lord bhagavan, *how is the
> world *within* it? katham asya_udare jagat*. *
>
>
>
>
> viddhi cittam naram devam asuram sthAvaram striyam |
>
> nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
>
> .
>
>
> *a human, a God, a Darkling, a vegetable, a woman, *
>
> *a mountain, a snake, *
>
> *a Zombie, *
>
>
> *. *
> *vlm.31. Vasishtha replied:—Know the intellect to abide alike in gods and
> demons, as well as in all men and women; it dwells also in imps and
> goblins, and in all beasts and birds, reptiles and insects, including the
> vegetables and all immovable things (within its ample sphere),
>
> *sv.31 The mind alone is all this: man, god, demon, trees and mountains,
> goblins, birds and worms.
>
>
>
> प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
>
> pramANam tasya ca_anantam viddhi yadyatra reNutAm |
>
> आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
>
> A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
>
> .
>
> pramANam tasya ca
>
>
>
> {yat yatra / yadi atra}
>
>
> A-brahma=stamba-paryantam
>
> jaga*t *yAti sahasraza: - *the world becomes a thosuand.fold*
>
> *. *
>
> from Brahma the creator to the pillar. It is the mind that sees the space
> above. The mind is the dynamic and aggressive form of the infinite
> consciousness. Thus, when the notion of the universe arises in the infinite
> consciousness, we think that it is the mind that brought about all this.
>
> *vlm.32. Its dimension is boundless and also as minute as an atom; and it
> streches to the highest heaven, including thousands of worlds within
> itself.
>
>
>
>
> yat_etat_Aditya-pakSAt_Urdhvam saMyAti vedanam |
>
> एत*त्**_**चि*तम् भूतम् एत*द् अ*पर्यन्त_अमल_आकृति ॥७।१८६।३३॥
> eta_citam bhUtam etat_aparyanta_amala_AkRti ||7|186|33||
>
> .
>
>
> Aditya-pakSAt
>
> Urdhvam saMyAti vedanam
>
> eta*t_c*itam bhUtam* - this existent Consciousness *
>
> eta*t *aparyanta_amala_AkRti *– this unlimited immaculate form... *
>
> sphere, and even of penetrating into the darkness of polar circles; is all
> the quality of our intellect, which extends all over the boundless space,
> and is perfectly pellucid in its form and nature.
>
>
>
>
> eta*t_u*gram cit*a:_r*Upam asya_antar.bhuvana~Rddhaya: |
>
>
> ya*t_A*yAnti tadA sar*ga:_ci*ttA*t_A*gata* ucyate ||7|186|34||
>
> .
>
>
> asya - *of.it <http://of.it> *
>
> antar.bhuvana-Rddhaya:* - inner-world-*growth/Powers
>
> ya*t *AyAnti - *what_comes-forth *
>
> tadA sarga: - *then a sarga Creation *
>
> Affection. *
>
> **vlm.34. So very great is the extent of the intellect, that
> comprehension of the whole, that is called the mundane creation, which
>
> #*ugra* - (probably >uj, or >vaj, from which also ojas, vAja, vajra may
> powerful, violent, formidable • cruel, fierce, passionate, wrathful; hot,
> sharp, pungent, acrid; • ugra: - Rudra or Shiva; • the ugra, according to
> Manu 10.9, is of cruel or rude [krUra] conduct [AcAra] and employment
> [vihAra], such as killing or catching snakes; but according to the tantras
> he is an encomiast or bard {!}); • ugram –a poison, the root of Aconitum
> Ferox +
>
> power Lalit.
>
>
>
>
> cittam eva vi*du:_jI*vam ta*t A*dyanta-vivarjitam |
>
> खम् घटे*षु**_**इ*व देहेषु च आस्ते न_आस्ते त*त्**_**इ*च्छया ॥७।१८६।३५॥
>
> kham ghaTeS*u_i*va deheSu ca_Aste na_Aste ta*t_i*cchayA ||7|186|35||
>
> .
>
> *Affective mind is known as Living.jIva*
>
> *:*
>
> *that is*
>
> *without beginning or end*
>
> *like the local.space <http://local.space> within a pot*
>
> *within a body or without*
>
> *according.with its wish*
>
> *.*
>
> * cittam eva vidu: jIvam *– this Living.jIva is known as Affective mind= *tad
> Adyanta-vivarjitam *– that without beginning or end *kham ghaTeSu_iva *–
>
> parts of it quite dry, and filling others with its waters. So doth the
> intellect supply some bodies with intelligence, while it forsakes eithers,
>
>
>
>
> nimna~unnatAn bhu*va:_bh*AgAn gRhNAti ca jahati ca |
>
> सरित्.प्रवा*हः**_**अ*ङ्ग यथा शरीराणि तथा मनः ॥७।१८६।३६॥
>
> sarit-pravA*ha:_a*Gga yathA zarIrANi tathA mana: ||7|186|36||
>
> .
>
> nimna~unnatAn – *high and low *
>
> bhuva: bhAgAn
>
>
> sarit-pravAha: *- river-flow *
>
> aGga
>
> yathA zarIrANi *- as the bodies *
>
> tathA mana: *- thus the Wind. *
>
> by them. It takes on and abandons bodies.
>
> *vlm. it resides in all bodies like the air in empty pots, and becomes
> vivid in some and imperceptible in others as it likes.
>
> #nimnonnata . nimna_unnata - mfn. low and high, depressed and elevated
> (applied to women) mAlati1m. iv, 10.
>
>
>
>
> asya t*u_A*tma-parijJAtA*t_e*Sa:_deha.Adi-sambhrama: |
>
>
> zAmya*ti_A*zu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
>
> .
>
> d*eha.Adi-sambhrama:* - this deluded notion of embodiment *
> zAmyati_Azu_avabodhena* – is quickly quieted by.means.of -*avabodhaha*wakening/instruction
> - *maruvA:-pratyaya*: y*athA *– as belief in mirage-water. *
>
> *vlm.37. It is its knowledge of the soul (i. e. the intellectual belief in
> its spiritual), that removes the error of its corporeity; while the
> ignorance of its spiritual nature, tends the more to foster the sense of
> its corporeality, like one's erroneous conception of water in the mirage.
>
> #maru #maruvA - maru.va - desert.water.
>
> #maruva - marjoram. #maruvaka-: - a kind of flower Ba1lar. v, 35 ; •• #rA
>
> asya tu Atma-parijJAtAt* – but thru its state of self-understanding *eSa:*
> d*eha.Adi-sambhrama:* - this deluded notion of embodiment *
> zAmyati_Azu_avabodhena* – is quickly quieted by.means.of -*avabodhaha*wakening/instruction
> - *maruvA:-pratyaya*: y*athA *– as belief in mirage-water. *
>
>
>
> जग*ty **अ*न्तर् अ*णुः**_**य*त्र तत् प्रमाणम् हि चेतसः ।
>
> jagati_antar aN*u:_ya*tra tat pramANam hi cetasa: |
>
>
> sa*t_e*va ca pumAn tasmAt puMsAm anta:sthitam jagat ||7|186|38||
>
> .
>
> jagati_ant*a:_a*Nu:_yatra tat pramANam hi cetasa: sa*t_e*va ca pumAn
> tasmAt
>
> puMsAm anta:sthitam jagat *- within the human is the world. *
> *sv.38 The mind is like the smallest particle of an atom.
>
> *vlm.38. The mind is as minute as the minutest ray of sunbeams; and this
> is verily the living soul, which contains the whole world within it.
>
>
>
>
> yAvat kiMci*t_i*dam dRzyam ta*t_c*ittam svapna-bhUSu_iva |
>
>
> .
>
> yAvat kiMcit idam dRzyam
>
>
> ta*t_e*va ca pumAn
>
> *sv.39 The mind is the personality or the jiva. :ence, the world or this
> creation exists in the person or the jiva. Whatever objects are perceived
> in this world are the mind only, even as the dream-objects are the mind
> only; again, the person or the jiva is also nothing other than the mind.
> Therefore, it is clear that the world-appearance and the self are
> non-different.
>
> *vlm.39. All this phenomenal world is the phenomenon of the mind, as it is
> displayed in its visionary dreams; and the same being the display of the
> living soul, there is no difference at all between the noumenal and the
> phenomenal.
>
>
>
>
> ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA |
> व्यतिरिक्ता स्वप्न इव हेम्नि_इव कटक.आदिता ॥७।१८६।४०॥
>
> vyatiriktA svapna* iva hemni_iva kaTaka.AditA ||7|186|40||
>
> .
>
>
> *there is no state of being somewhere else*
>
> *except in Dream*
>
>
> *.*
>
> ci*t_e*va_ayam padAr*tha~o*gha: na_asti_anyasmin padArthatA | vyatiriktA
>
> hemni_iva kaTaka.AditA
>
> .
>
> *sv.40 All these substances that are seen in this universe are in fact
> pure consciousness: apart from consciousness, what is seen is like a dream
> — just a notion or an idea, like the braceletness of gold.
>
> *vlm.40. The intellect {chit.Consciousness} alone is assimilated into all
> these substances, which have substantiality of their own; whatever is seen
> without it, is like its visionary dream, or as the forms of jeweleries made
> of the substance of gold.
>
>
>
>
> yathA_eka-deze sarvatra sphuran*ti_a*p*a:_a*mbudhau pRthak |
>
> brahmaNi_ananyA* nitya.sthA: cita: dRzya~AtmikA: tathA ||7|186|41||
>
> .
>
>
> sarvatra
>
> *everywhere the ocean.waters seem separate *
>
> sphuranti_ap*a:_a*mbudhau pRthak
>
> brahmaNi *in the brahman.Immensity *
>
> ananyA: nitya.sthA: *eternally the same in Consciousness *
>
> cita: dRzya_AtmikA:* t*athA *– are perceived things. *
>
> in different places; and in its multifarious forms of waves and billows; so
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> yathA dravatvam ambhod*hAu_A*pa:_ jaThara-kozagA: |
>
> sphurati_evaMvidA:_ananyA: padArtha~oghA: tathA_apare ||7|186|42||
>
> .
>
> yathA dravatvam ambhodhau –
>
>
>
> sphurati
>
> evaM.vidA: ananyA:
>
>
>
> #jaTharakozaga
>
> #padArthaugha
>
> *vlm.42. As the fluid body of waters, rolls on incessantly in sundry
> shapes within the basin of the great deep; so do these multitudes of
> visible things, which are inherent in and identic with the divine
> intellect, glide on forever in its fathomless bosom.
>
>
>
>
> yathA sthita-jaga*t*z*Ala.bhaJjika~AkAza-rUpa-dhRk |
>
>
> cit-stambh*a:_a*yam a.spanda: sthita* Adyanta-varjita: ||7|186|43||
>
> .
>
> sthita: Adyanta-varjita: *- without beginning or end*
>
> *. *
>
> sculptures in the aerial column of the divine intellect; and are alike
> immovable and without any motion of theirs through all eternity.
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
> यथास्थितम् इदम् विश्वम् संविद्.व्योम्नि व्यवस्थितम् ।
>
> yathAsthitam idam vizvam saMvit-vyomni vyavasthitam |
>
>
> svarUpam atyaja*t_c*hAntam svapna-bhUm*au_*iva_akhilam ||7|186|44||
>
> .
>
> vi.avasthitam - *projected in the awareness.sky - *
>
> svarUpam atyaja*t *zAntam
>
> .
>
> *vlm.44. We see the situation of the world, in the vacuous space of our
> consciousness; as we see the appearances of things in our airy dreams. We
> find moreover everything transfixed in its own sphere and place, and
> continuing in its own state, without any change of its position or any
> alteration in its nature. (The invariable course of nature, is not the
> fortuitous production of blind chance).
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
> समता सत्यता सत्ता च एकता निर्विकारिता ।
>
> samatA satyatA sattA ca_ekatA nirvikAritA |
>
>
> AdhAra~AdheyatA_anyonyam ca_etay*o:_v*izva-saMvido: ||7|186|45||
>
> .
>
>
> satyatA -* real.ness,*=
>
> sattA ca - *and Such.ness *
>
> *oneness, changelessness *
>
> AdhArAdheyatA_anyonyam ca_etayo*: v*izva-saMvido:
>
> form and property, proves their identity with one another, or the relation
> of one being the container of the other, (i. e. The mind is either same
> with or container of the world).
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
> स्वप्न.संकल्प.संसार.वर.शाप.दृशाम् इह ।
>
> svapna-saMkalpa-saMsAra-vara-zApa-dRzAm iha |
>
>
> sar*a:_a*bdhi-sari*t-a*mbunAm iva_anyatvam na vA_athavA ||7|186|46||
>
> .
>
> *of the *svapna.*dream*-saMkalpa.*concept-Samsâra*-vara.*Boon*-zApa.
>
> sara: abdhi-sarit-ambunAm iva -* like *
>
> iva anyatvam na vA_athavA *-*
>
> *. *
>
> *of the dream-concept-saMsAra-boon.curse-sights *
>
> *here in the world *
>
> *river*-*sea*-*stream*-*ambunAm iva*
>
> *as of river-water flowing to the sea *
>
> anyatvam na vA_athavA *– *
>
> *AB. ... anyatvam paramArtha.tas tu na vA.
>
> *vlm.46. There is no difference between the phenomenal and noumenal
> worlds, as there none between those in our dream and imagination. They are
> infact, the one and same thing, as the identity of the waters, contained in
> tanks, rivers and seas, and between the curse and Boon of gods.
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
>
> वर.शाप.अर्थ.संवित्तौ कार्य.कारणता कथम् ।
>
> vara.zApa~artha.saMvittau kArya-kAraNatA katham |
>
>
> upAdAnam vinA kAryam na_as*ti_e*va kila kathyatAm ||7|186|47||
>
> .
>
>
> kArya-kAraNatA katham – how is there *the state of effect & cause? *
>
> upAdAnam vinA kAryam* - without material cause the effect *
>
>
> *. *
> *vlm.47. Ráma said:—Tell me sir, whether a curse or Boon, is the effect of
> causality.
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
> • Mention, enumeration •• Withdrawing the organs of sense and perception
> from the external world and its objects. • The material out of which
> anything is made, the material cause. • grasping at or clinging to
> existence (caused by tRNa तृष्णा and causing bhava भव) • Effort of body
>
>
>
>
>
>
> स्ववदा*त.*चि*दा*काश-कचनम् जग*त्**_**उ*च्यते ।
>
> svavadAta-c*it.A*kAza-kacanam jaga*t u*cyate |
>
>
> sphuraNe payasAm abd*hAu_A*varta-calanam yathA ||7|186|48||
>
> .
>
>
> jaga*t *ucyate
>
> sphuraNe payasAm abdhau
>
> Avarta-calanam yathA* - . *
>
> of the divine intellect in itself, that is styled as the world; just as the
> appearance and motion of waters in the great deep, is termed the ocean and
> its current.
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
>
> dhvanant*a:_a*bdhi-jalAni_iva bhAnti bhAvA: cit.AtmakA: |
>
> संकल्प.आदीनि नामनि तेषाम् आ*hur **म*निषिणः ॥७।१८६।४९॥
>
> saMkalpa.AdIni nAmani teSAm A*hu*: maniSiNa: ||7|186|49||
>
> .
>
> waters *
>
> bhAnti bhAvA*: c*idAtmakA:* - they shine as states with Concious.nature *
>
> saMkalpa_AdIni nAmani* - conceptual names *
>
> *vlm.49. The revolution of the eternal thoughts of the divine mind,
> resembles the rolling waves of the deep; and these are termed by sages, as
> the will or volitions of the ever wilfull mind of God.
>
> *sv.41..49 Such a notion of creation, when it arises in the infinite
> consciousness, is known as the universe. This phenomenon has been variously
> described as sankalpa (thought or idea), etc.
>
>
>
> कालेन_अभ्यास.योगेन विचारेण समेन च ।
>
> kAlena_abhyAsa-yogena vicAreNa samena ca |
>
>
> jAt*e:_vA* sAttvikatvena sAttvikena amala~AtmanA ||7|186|50||
>
> .
>
>
>
> .
>
> *vlm.50. The clear minded soul comes in course of time, to regard this
> manifestation of the divine will, in its true spiritual light; by means of
> its habitual meditation and reasoning, as well as by cause of its natural
> good disposition and evenness of mind.
>
> *sv.50-51. In course of time, by the constant practice of vicara or
> enquiry and of equanimity, or by being endowed with purity at birth,
> perfect knowledge arises in the wise man who sees the reality in
> everything.
>
>
>
>
> samya*k.jJA*navata: jJasya yathA bhUta~artha-darzina: |
>
> बुद्धिः भवति चि*त्.मा*त्र-रूपा द्वैत~ऐक्य*.**व*र्जिता ॥७।१८६।५१॥
> buddhi: bhavati cit.mAtra-rUpA dvaita~aikya-varjitA ||7|186|51||
>
> .
>
> Wisdom *
>
> bhUtArtha-darzina: buddhi: - *the buddhi Intellect of the seer of
> existent things *
>
> bhavati cinmAtra-rUpA *- becomes a form of Affective Consciousness *
>
> dvaita_ekya-varjitA *- without duality or unity. *
>
> acquainted with the true knowledge of things; his understanding becomes
> wholly intellectual, and sees all things in their abstract and spiritual
> light; and is freed from the false view of duality (or materiality).
>
> *sv.50-51. In course of time, by the constant practice of vicara or
> enquiry and of equanimity, or by being endowed with purity at birth,
> perfect knowledge arises in the wise man who sees the reality in
> everything.
>
> #samyagjJAna
>
> #arth #artha #bhUta #bhUtArtha-: - anything that has really happened or
> really exists, real fact _kAv.&c.; an element of life MW.
>
> #bhU #bhUta #bhUtArtha-: - anything that has really happened or really
> exists, real fact _kAv.&c.; an element of life MW.
>
>
>
>
> nirAvaraNa-vijJAna-mayI ci*t-b*rahma.rUpiNI |
>
> saMvit.prakAza-mAtra~eka-deha_a.deha-vivarjitA ||7|186|52||
>
> .
>
>
> *cit-*brahma-rUpiNI* - Concious Brahmic form *
>
> *saMvit.Awareness*.prakAza-mAtra_eka-*body*-*without*-*body*-vivarjitA* .
> *
>
> consciousness, devoid of duality.
>
> *vlm.52. The philoshophic intellect, which is unclouded by prejudice, is
> the true form of the Great Brahma himself; who shines perspicuous in our
> consciousness, and has no other body besides.
>
>
>
>
> स्वम् आत्म-कचनम् शान्तम् अनन्यत् परमार्थतः ॥७।१८६।५३॥
>
> svam Atma-kacanam zAntam ananyat paramArthata: ||7|186|53||
>
> .
>
>
> yAva*t *saMkalpa-mAtrakam *- inasmuch as it is a conceptual mode *
>
> svam Atma-kacanam -* his own self-projection *
>
> zAntam* - quiet *
>
> *vlm.53. The enlightened soul sees this whole plenitude of creation, as
> the display of the Divine Will alone; and as the exhibition of the tranquil
> and transparent soul of the Divinity, and naught otherwise.
>
> *sv.53-54 The infinite consciousness is devoid of body and is unhidden by
> veils: its only body is its faculty of awareness and its ability to
> illumine all things.
>
>
>
>
> asy*A* i*dam hi saMkalpa.mAtram eva_akhilam jagat |
>
> यथा संकल्प*.**न*गरम् यथा स्वप्न-महापुरम् ॥७।१८६।५४॥
> yathA saMkalpa-nagaram yathA svapna-mahapuram ||7|186|54||
>
> .
>
> merely conceptual whole world - *yathA saMkalpa-nagaram *as a conceptual
> city - *yathA svapna-mahapuram *as a great_city in dream... *
>
>
> *vlm.54. This manifestation of the Divine Will, in the boundless space of
> the universe; likens to the aerial castle of our imagination, or the city
> of palaces seen in our dream.
>
> *sv.53-54 The infinite consciousness is devoid of body and is unhidden by
> veils: its only body is its faculty of awareness and its ability to
> illumine all things.
>
> conceptual city - *yathA svapna-mahapuram *as a great_city in dream... *
>
>
>
>
> यद् यथा संकल्पयति तथा भवति तस्य तत् ॥७।१८६।५५॥
>
> yat yathA saMkalpayati tathA bhavati tasya tat ||7|186|55||
>
> .
>
> AtmA sva.saMkalpa-vara: sva.vadAta: yathA yathA yad
>
>
> *sv.55 It is through these tha*t_c*onsciousness perceives everything that
> i*t_c*onsiders to exist as a result of the notions that arise in it. This
>
> *vlm.55. This all productive will, is selfsame with the Divine Soul; and
> produces whatever it likes to do any place or time. (Lt. Whatever it wills,
> the same takes place even then and there).
>
>
>
> संकल्प.नगरे बालः शिला.प्रोड्डयनम् यथा ।
>
> saMkalpa-nagare bAla: zilA-proDDayanam yathA |
>
>
> satyam ve*tti_a*nubhUya_azu sva.vidheya-niyantraNam ||7|186|56||
>
> .
>
>
> bAla: zilA-proDDayanam yathA - *like a child slinging stones *
>
> satyam vetti -* he knows what is so*
>
> anubhUya_azu - *having at.once experienced *
>
> sva.vidheya-niyantraNam
>
> *. *
>
> his imagination; so the Divine will is at liberty to scatter, myriads of
> globular balls, in the open and empty space of boundless vacuity.
>
> *sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
> sva.saMkalpa.Atma-bhU*te_a*smin parama_AtmA jagat.traye |
>
> वर.शाप.आदिकम् सत्यम् वे*त्ति**_**अ*नन्यत् तथा_आत्मनः ॥७।१८६।५७॥
> vara.zApa~Adikam satyam vetti_ananyat tathA_Atmana: ||7|186|57||
>
> .
>
>
> parama_AtmA -
>
> *Absolute.Self in the Triple World *
>
> jagat.traye
>
>
> vetti_ananyat tathA_Atmana: *- knows as not-another thus than the Self*
>
> *. *
> *vlm.57. Thus everything being the manifestation of the Divine will, in
> all these three worlds; there is nothing as a Boon or curse (i. e. good or
> evil) herein, which is distinct from the Divine Soul.
>
> *sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
> स्व.संकल्प.पुरे तैलम् यथा सिद्ध्यति सैकतात् ।
>
> sva.saMkalpa-pure tailam yathA siddhyati saikatAt |
>
>
> kalpanAt sarga-saMkal*pai: v*ara.Adi_iha tathA_Atmana: ||7|186|58||
>
> .
>
> as oil can be got - *saikata.*sandbank*-At.*from a sandbank* - kalpanAt*
> – thru imagination *
>
> sarga-saMkalpai:* - with conceptual creation *vara.Adi iha tathA Atmana: *-
>
> *vlm.58. As we can see in our fancy, the gushing out of oil from a sandy
> desert; so can we imagine the coming out of the creation, from the simple
> will of the Divine Soul.
>
> *sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it.
>
> – thru imagination *
>
> sarga-saMkalpai:* - with conceptual creation *vara.Adi iha tathA Atmana: *-
>
>
>
>
> a-nirAvaraNa-jJap*te:_y*ata: zAntA* na bheda-dhI: |
> ततः संकल्पन.अद्वैतात् वराद् यस्य न सिद्ध्यति ॥७।१८६।५९॥
>
> tata: saMkalpana~advaitAt varAt yasya na siddhyati ||7|186|59||
>
> .
>
>
> .
>
> *vlm.59. The unenlightened understanding, being never freed from its
> knowledge of particulars and their mutual differences; It is impossible for
> it to generalize good and evil, under the head of universal good.
>
> *sv. But if the veil of ignorance has not been removed and if one still
> entertains notions of duality or diversity, the boons granted by such a one
> are ineffective.
>
>
>
> या यथा कलना रूढा तावत् सा_आद्या_अपि संस्थिता ।
>
> yA yathA kalanA rUDhA tAvat sA_AdyA_api saMsthitA |
>
> न परावर्तिता यावद् यत्नात् कल्पनया_अन्यया ॥७।१८६।६०॥
>
> na parAvartitA yAvat_yatnAt kalpanayA_anyayA ||7|186|60||
>
> .
>
> *kalpanayAnyayA
>
>
> *vlm.60. Whatever is willed in the beginning, by the omniscience of God;
> the same remains unaltered at all times, unless it is altered by the same
> omniscient will.
>
> *sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
> brahma*Ni_a*vayava~unmukte dvitA~ekatve tathA sthire |
> यथा स.अवयवे तत्त्वे विचित्र.अवयव-क्रमः ॥७।१८६।६१॥
>
> yathA sa~avayave tattve vicitra~avayava-krama: ||7|186|61||
>
> .
>
> brahmaNi_avayava_unmukte dvitA_ekatve tathA sthire yathA sa_avayave tattve
>
> vicitra_avayava-krama:
> .
>
> #avayava-: - (ifc. f. -A) a limb, member, part, portion Pa1n2. &c. ; a
> member or component part of a logical argument or syllogism Nya1yid. &c -
>
> *vlm.61. The contraries of unity and duality, dwell together in the same
> manner in the formless person of Brahma; as the different members of an
> embodied being, remain side by side in the same person. (The knowledge of
> all contrarieties, blends together in omniscience. Gloss).
>
> *sv.56..61 Even so the self is also able to give rise to different notions
> within itself and experience the materialisation of these notions. Thus
> boons and curses are also realised as notions that arise in the
> consciousness, but they are non-different from it. But if the veil of
> ignorance has not been removed and if one still entertains notions of
> duality or diversity, the boons granted by such a one are ineffective.
>
>
>
>
>
> अ=निरावरण.अज्ञानात् केवलम् धर्म.चारिणः ।
>
> a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: |
>
> शाप.आदीन् सम्.प्रयच्छन्ति यथा ब्रह्मन् तथा वद ॥७।१८६।६२॥
>
> zApa.AdIn sam.prayacchanti yathA brahman tathA vada ||7|186|62||
>
> .
>
>
> *lacking jnAna.Wisdom*
>
> *tho following the dharma.path*
>
>
> *.*
> a-nirAvaraNa~ajJAnAt kevalam dharma.cAriNa: | zApa.AdIn sam.prayacchanti
> yathA brahman tathA vada
>
> .
>
> vlm
>
>
>
>
>
>
> संकल्पयति य*n **ना*म सर्ग.आदौ ब्रह्म ब्रह्मणि ।
>
> saMkalpayati ya*t n*Ama sarga~Adau brahma brahmaNi |
> तत् तदेव_अनुभवति यस्मात् तत्ता_अस्ति न_इतरत् ॥७।१८६।६३॥
>
> tat tadeva_anubhavati yasmAt tattA_asti na_itarat ||7|186|63||
>
> .
>
> creative cycle *
>
> brahma brahmaNi - *is the Immensity in the Immensity*
>
> ta*t *tadeva_anubhavati - *That becomes just that *
>
> *sv.63 VASIST:A continued: Whatever Brahma the creator ordained in the
> beginning of this creation prevails even now.
>
> *vlm.63. Vasishtha replied:—Whatever is disposed in the beginning, by the
> Divine will which subsists in Brahma; the very same comes to pass
> afterwards, and nothing otherwise. (Lit. there is no other principale
> besides).
>
>
>
>
> brahma vetti *yat A*tmAnam sa* brahmA_ayam prajApati: |
> स च न.उ ब्रह्मणः भिन्नम् द्रवत्वम् इव वारिणः ॥७।१८६।६४॥
>
> sa* ca na.u brahmaNa: bhinnam dravatvam iva vAriNa: ||7|186|64||
>
> .
>
>
> sa: brahmA ayam prajApati: *- is brahmA the Grandfather *
>
> brahman.Immensity *dravatvam iva vAriNa: *- like water and its fluidity. *
> *vlm.64. Brahmá the Lord of creation, knew the Supreme Soul in himself,
> and thereby he became the agent of the Divine will; therefore there is no
> difference between them. (i. e. betwixt Brahmá and Brahma); as there is
> none between the water and its fluidity.
>
> *sv. Brahma is non-different from brahman the infinite consciousness.
>
> brahmA ayam prajApati: *- is brahmA the Grandfather *sa: ca no brahmaNa:
> bhinnam *- he is not different from the brahman.Immensity *dravatvam iva
> vAriNa: *- like water and its fluidity. *
>
>
>
> संकल्पयति *यn **ना*म प्रथ*mo '*सौ प्रजापतिः ।
>
> saMkalpayati ya*t n*Ama pratham*a:_a*sau prajApati: |
>
>
> tat.ta*t_e*va_Azu bhavati tasya_idam kalpanam jagat ||7|186|65||
>
> .
>
>
> pratham*a:_a*sau prajApati: - *firstly is this prajApati *
>
>
> tasya idam kalpanam jagat *- . *
> *vwv. 1046/7.186.65. Which indeed that primeval god presiding over
> creation resolves (or imagines), that alone severally arises immediately.
> This world is his imagination.
>
> *vlm.65. Whatsoever the Lord of creatures-Brahmá, proposes to do at first
> as inspired in him by the Divine will; the same takes place immediately,
> and the very same is styled this world.
>
> *sv. Brahma is non-different from brahman the infinite consciousness.
>
>
>
> निराधारम् निरालम्बम् व्योम.आत्म व्योम्नि भासते ।
>
> nirAdhAram nirAlambam vyoma~Atma vyomni bhAsate |
>
> dur.dRSTe: iva kezoNDram dRSTa-muktAvalI_iva ca ||7|186|66||
>
> .
>
>
> nirAlambam *- without dependency *
>
>
> *vlm.66. It has no support nor receptacle for itself, but appears as
> vacuous bubble in the great vacuity itself; and resembles the chain of
> pearls, fleeting before the eyes of purblind men in the open sky.
>
> *sv. Brahma is non-different from brahman the infinite consciousness.
>
>
>
>
> saMkalpitA: praj*A: t*ena dharma: dAnam tapa: guNA: |
>
> वेदाः शास्त्राणि भूतानि पञ्च ज्ञात*.**उ*पदेशनाः ॥७।१८६।६७॥
> vedA: zAstrANi bhUtAni paJca jJAta~upadezanA: ||7|186|67||
>
> .
>
>
> dharma: dAnam tapo guNA:* - dharma, charity, austerity, *
>
> vedA: zAstrANi bhUtAni* - vedas, shAstras, beings *
>
> paJca jJAta_upadezanA: *- . *
>
> standard of righteousness, charity, austerity, good qualities, the Vedas
> *vlm.67. :e willed the productions of creatures, and institution of the
> qualities of justice, charity and religious austerities; :e stablished the
> Vedas and sástras, and the five system of philoshophical doctrines.
> (Namely; the four Vedas and the Smrites, forming the five branches of
> sacred knowledge, and the five branches of profane learning-consisting of
> the sankaya yoga, Pátanjala, Pásupata, and Vaishnava systems. gloss).
>
>
>
>
> tapasvin*a:_a*tha vAdai: ca yat brUyu:_avilambitam |
>
> यद्.यत् वेद.विदः तत् स्या*त्**_**इ*ति तेन_अथ कल्पितम् ॥७।१८६।६८॥
> yad.yat veda.vida: tat syAt iti tena_atha kalpitam ||7|186|68||
>
> .
>
>
> ya*t *brUyu:_avilambitam* - they have said is not dependent *
>
> yat.ya*t - whatever *
>
> veda.vida:* - Vedic scholars *
>
> *t*a*t *syAt *- that would be *iti.*so* – tena.*therefore/because.of.that
> - *atha.*next* – kalpita.*imagined*.m *-*
>
> *. *
>
> and the knowers of the Vedas should come true.
>
> *vlm.68. It is also ordained by the same Brahmá, that whatever the
> devotees-learned in the Vedas, pronounce in their calmness or dispute, the
> same takes place immediately; (from their knowledge of the Divine will).
>
> #avilambitam
>
>
>
>
> idam cit-brahma-chidram kham vA*yu: **c*eSTa_ag*ni:_u*SNatA |
>
>
>
> .
>
> idam cit-brahma-chidram kham
>
> iti.*so* tena.*therefore/because.of.that -* atha.*next* kalpita.*imagined*.A:
> *sv.69 It was Brahma who also ordained the nature of all substances here.
>
> *vlm.69. It is he that has formed the chasm of vacuum in the inactive
> intellect of Brahma, and filled it with the fleeting winds and heating
> fire; together with the liquid water and solid earth.
>
> ***var. VLM,TPD: - brahmachidra KG: brahmAchidra
>
>
>
>
>
> ci*t.dh*Atu:_IdRza: vA_asau yat.yat kha.AtmA_api cetati |
>
> तत्.तथा_अनुभव*ति**_**आ*शु त्वम् अहम् स इव_अखिलम् ॥७।१८६।७०॥
> tat.tathA_anubhavati_Azu tvam aham sa* iva_akhilam ||7|186|70||
>
> .
>
>
> *the Kha-space=Self conceives, just-so it becomes:--you, I, and they *
>
> *altogetherly-unapart. *
>
> Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
> <anubhavati> -
>
>
> kha_AtmA api cetati - *the kha.space-Self conceives - personal space *
>
> tat.tathA - *thusever *
>
> anubhavati_Azu - *it quickly becomes *
>
> tvam aham sa iva_akhilam - *you, I, and he altogether/unapart. *
>
> everything in itself; and to conceive the presence of the same within it,
> whether it be a thought of thee or me or of anything beside (either in
> general or particular).
>
> *sv.70-71 Just as we become our own dream-objects while dreaming,
> consciousness though it is real and conscious becomes even the unreal
> world-appearance with all its sentient and insentient objects. The unreal
> world-appearance itself is later regarded as real on account of constantly
> repeated affirmation and conviction of its reality.
>
> Consciousness=dhAtu-base *- a DhAtu is a grammatical root, like >bhU in
> <anubhavati> - yad.yat - *whatever *kha_AtmA api cetati - *the
> kha.space-Self conceives - personal space *tat.tathA - *thusever *anubhavati_Azu
> - *it quickly becomes *tvam aham sa iva_akhilam - *you, I, and he
> altogether/unapart. *
>
>
>
> त*द् य*था वेत्ति चि*d**व्यो*म तत् तथा तत् भव*ty **अ*लम् ।
>
>
> svapne tvam aham.Adi_iva sadAtmA_api_asat Atmakam ||7|186|71||
>
> .
>
>
> *as knowing *yathA vetti
>
> *Conscious.space cit.*vyoma
>
> tat *that thus *
>
> tathA
>
> ta*t *bhavati_alam* that becomes **assez *
>
> svapne tvam aham.Adi_iva* in dream *
>
> sadAtmA_api_asa*t *Atmakam *- . *
>
> present before it; as our actual selves come to see, the unreal sights of
> things in our dreams.
>
> *sv.70-71 Just as we become our own dream-objects while dreaming,
> consciousness though it is real and conscious becomes even the unreal
> world-appearance with all its sentient and insentient objects. The unreal
> world-appearance itself is later regarded as real on account of constantly
> repeated affirmation and conviction of its reality.
>
>
>
> शिला_अनृतम् यथा सत्यम् संकल्प.नगरे तथा ।
>
> zilA_anRtam yathA satyam saMkalpa-nagare tathA |
>
> जगत् संकल्प.नगरे सत्यम् ब्रह्मण ईप्सितम् ॥७।१८६।७२॥
>
> jagat saMkalpa-nagare satyam brahmaNa* Ipsitam ||7|186|72||
>
> .
>
>
> brahmaNa: Ipsitam
>
> .
>
> *AB.
>
> *sv.72 When one indulges in daydreaming he can even see stone images dance
> as if they were real: even so this world-appearance which appears in
> brahman is thought to be real.
>
> *vlm.72. As we see the unreal flight of stones, as realities in our
> imagination; so we see the false appearance of the world, as true by the
> will of god, and the contrivance of Brahma.
>
>
>
>
> cit.svabhAvena zuddhena ya*t b*uddham ya*t_c*a yAdRzam |
>
>
> ta*t a*.zuddh*a:_a*nyathA kartum na zakta: kITaka: yathA ||7|186|73||
> .
>
> cit.svabhAvena zuddhena yat buddham yat_ca yAdRzam tat a.zuddha:_anyathA
> kartum na zakta: kITako yathA
>
> .
>
> *vlm.73. Whatever is thought of by the pure intellect, must be likewise of
> some base alloy.
>
> *sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
>
>
> abhyastam bahulam saMvit pazyati_itarat alpakam |
>
> svapne jAgrat-svarUpe ca vartamAne_akhilam ca tat ||7|186|74||
>
> .
>
> ca vartamAne_akhilam ca tat
>
> *. *
> *vlm.74. We are apt to have the same conceptions of things in our
> consciousness, as we are accustomed to consider them, and not of what we
> are little practiced to think upon; hence we conceive all that we see in
> our dreams to be true, from our like conceptions of them in our waking
> state. (It is thus that we conceive this purely ideal world as a gross
> body, from our habit of thinking so at all times).
>
> *sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
>
>
>
>
> द्रष्टृ.दृश्य.आत्मकम् रूपम् पश्य*d **आ*भाति न.इतरत् ॥७।१८६।७५॥
> draSTR-dRzya~Atmakam rUpam pazyat AbhAti na.itarat ||7|186|75||
>
> .
>
> *Conscious.sky in Conscious.sky *
>
> kacat – *projecting *
>
> ekam idam nijam – *this innate one *
>
> draSTR-dRzya_Atmakam rUpam
>
> pazyat – *seeing *
>
>
> *. *
> *vlm.75. It is by uniting one's intellectuality, with the universal and
> divine intellect, and by the union of the subjective and objective and
> their perceptibility in one's self, by means of the triputi yoga, that we
> can see the world in its true light.
>
> *sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
>
>
>
> ekam draSTA ca dRzyam ca c*it.n*abha: sarvagam yata: |
>
> tasmAt yathA.iSTam yat yatra dRSTam tat tatra sat sadA ||7|186|76||
>
> .
>
> See/known *
>
> Consciousness.sky *
>
> yatra dRSTam -* where it is see/known *
>
> ta*t *tatra sa*t *sadA - *That there is-So always.*
>
> omnipresent, is the all seeing subject and all seen objects by itself;
> hence whatever is seen or known to be anywhere, is the very verity of the
> intellect and no other.
>
> *vlm.p.76 One universal and empty consciousness, being all pervading and
> omnipresent, by itself is the all seeing subject and all seen objects.
> :ence whatever is seen or known to be anywhere is the very truth of the
> intellect and nothing else.
>
> *sv. The seer and the seen are non-different; consciousness is conscious
> of itself as consciousness. Therefore, it sees whatever it wishes to see.
>
> the See/known ** yata: - *from-which cit.*nabha: sarva.gam * - *the
> everywhere.going Consciousness.sky *tasmAt - *from-That *yathA.iSTam yad
> - *what is so.wished *yatra dRSTam -* where it is see/known *ta*t *tatra
> sa*t *sadA - *That there is-So always.*
>
>
>
>
> vAyu_aGga.ga-spandana.vat_jalahaGga-drava-bhAvavat |
>
> यथा ब्रह्मणि ब्रह्मत्वम् तथा_अजस्य_अङ्गगम् जगत् ॥७।१८६।७७॥
>
> yathA brahmaNi brahmatvam tathA_ajasya_aGgagam jagat ||7|186|77||
>
> .
>
> -* like water embodied in a state of fluidity *
>
> yathA brahmaNi brahmatvam -* as in the Immense is effective Immensity *
>
> .
>
> *vlm.p.77 As vibration is inherent in air, and fluidity is inherent in
> water, so is largeness inherent in brahma and absolute fullness is innate
> in the Divine Mind.
>
>
> *as flow is in the water*
>
> *as immensity is in the brahman*
>
>
>
>
> ब्रह्मैव_अहम् विराट्*.**आ*त्मा विराट्*.**आ*त्म*.**व*पुः_जगत् ।
> brahmaiva_aham virAT.AtmA virAT.Atma.vapuH_jagat |
>
> भेदः न ब्रह्म.जगतोः शून्यत्व.अम्बरयोः_इव ॥७।१८६।७८॥
>
> bheda: na brahma-jagato: zUnyatva.ambarayo:_iva ||7|186|78||
>
>
> *Brahma indeed is "I" the Creative Self *
>
> *the embodiment of the Creative Self is the world*
>
> *there's no distinction between Brahma and the world*
>
> *: *
>
> *like the effective Emptiness of the sky*
>
> *.*
> brahmaiva_aham virAT-AtmA virAT-Atma-vapu:_jagat |
>
> bheda: na brahma-jagato: zUnyatva~ambarayo:_iva ||7|186|78||
>
> .
>
>
> *the embodiment of the Creative Self is the world*
>
> *there's no distinction between Brahma and the world*
>
> *:*
>
> *like the effective Emptiness of the sky*
>
> *.*
>
> * brahmaiva - a Fuzzy  construction, brahm*a*.eva / brahm*A*.eva
> implying both the brahman.Immensity and the God brahmA.
>
> this frequent Fuzzy brahmÂdi will be translated as "Brahma" unless the
> context indicates the God.
>
> .
>
> *vlm.p.78 I also am brahma in his self manifest form of Virât which
> embodies the whole world as its body. :ence there is no difference between
> the world and brahma, just as there is none between air and emptiness.
>
>
>
> यथा प्रपाते पयसः_विचित्राः कण.पङ्क्तयः ।
>
> yathA prapAte payasa:_vicitrA: kaNa-paGktaya: |
>
> विचित्र-देश.काल.अन्ताः निपतन्ति_उत्पतन्ति च ॥७।१८६।७९॥
>
> vicitra-deza.kAla~antA: nipatanti_utpatanti ca ||7|186|79||
>
> .
>
>
> vicitrA: kaNa-paGktaya:* - the spraying waterdrops *
>
> vicitra-deza.kAla~antA:
>
> nipatanti utpatanti ca *– . *
>
> their several ways; so the endless works of nature take their various forms
> and courses, at different places and times.
>
> *sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
>
>
>
> nipattyA_eva_ekayA_Akalpam mana: buddhi.Adi-varjitA: |
>
> आत्म*ny **ए*व_आत्म*no **भा*न्ति तथा या ब्रह्म.संविदः ॥७।१८६।८०॥
> Atmani_eva_Atmana: bhAnti tathA yA* brahma-saMvida: ||7|186|80||
>
> .
>
> nipattyA_eva_ekayA_Akalpam
>
>
> *Mind without its intellective and Affective functions *
>
> Atmani_eva_Atmana: bhAnti –
>
> *in Self alone shining from Self *
>
> tathA yA: brahma-saMvida: *- thus what are brahmic concepts... *
> *vlm.80. All beings devoid of their senses and understanding, issue as
> waters of the waterfall, from the cascade of the divine mind; and remain
> forever in their uniform courses, with the consciousness of their existence
> in Brahma.
>
>
>
>
> tAbhi: svayam sva.deheSu bud*dhi.Ad*i=parikalpanA: |
>
> कृत्वा_उररी.कृता सर्ग.*zrIr **अ**bdhir **द्र*वता यथा ॥७।१८६।८१॥
> kRtvA_urarI.kRtA sarga.zrI: abdhi: dravatA yathA ||7|186|81||
>
> .
>
> ...
>
> buddhi-Adi=parikalpanA:* - bringing.about intellectual functions *
>
> kRtvA* - having made *
>
> urarI.kRtA
>
> sarga.zrIr *abdhi*: - *the plentiful sea of Creation *
>
> *vlm.81. But such as come forth from it, with the possession of their
> senses and intellects in their bodies; deviate in different ways like the
> liquid waters, in pursuit of their many worldly enjoyments.
>
> *sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
> #buddhyAdiparikalpanA
>
> * MW has parikalpa: as a Buddhist term for illusion.
>
>
>
> tat_evam jagat iti_asti durbodhena mama tu_idam |
>
> अकारणकम् अद्वैतम् अजातम् कर्म केवलम् ॥७।१८६।८२॥
>
> akAraNakam advaitam ajAtam karma kevalam ||7|186|82||
>
> .
>
>
> durbodhena mama tu – *but wrongly realized by me*
>
> idam* - is this *
>
> *causeless, nondual *
>
> *entirely uneffected karma*
>
> *. *
>
>
>
>
> अस्त.स्थितिः शरी*रे **'*स्मिन् यादृ*g.**रू*पा_अनुभूयते ।
> asta.sthiti: zarIre_asmin yAdRk.rUpA_anubhUyate |
>
> उपलादौ जडा सत्ता तादृशी परमात्मनः ॥७।१८६।८३॥
>
> upalAdau jaDA sattA tAdRzI paramAtmana: ||7|186|83||
>
> .
>
> - *in this body *
>
> yAdRz rUpA anubhUyate - *whatever form is experienced *
>
> upala.Adau - *in rocks &c. *jaDA sattA - *inert So-ness *
>
>
> *. *
> *vlm.83. As we see the existence and distribution of other bodies in us,
> and the inertness of stones in our bodies; so the Lord perceives the
> creation and annihilation of the world, and its inertia in himself.
>
> *sv.78..83 I am the infinite brahman who is the cosmic person whose body
> is the world: hence the world and brahman are non-different.
>
> asmin - *in this body *yAdRz rUpA anubhUyate - *whatever form is
> experienced *upala_Adau - *in rocks &c. *jaDA sattA - *inert So-ness *tAdRzI
>
>
> यथा_एकस्याम् सु.निद्रायाम् सुषुप्त.स्वप्नकौ स्थितौ ।
>
> yathA_ekasyAm su.nidrAyAm suSupta-svapnakau sthitau |
>
> तथा_एते सर्ग.संहार=भासौ ब्रह्मणि संस्थिते ॥७।१८६।८४॥
>
> tathA_ete sarga-saMhAra=bhAsau brahmaNi saMsthite ||7|186|84||
>
> .
>
> sthitau -* both dreamless Sleep and Dream exist + *tathA_ete
> sarga-saMhAra=bhAsau – *thus the projections of creation and destruction
> - *brahmaNi saMsthite - *are inherent in the brahman.Immensity*
>
> *. *
>
> even so the supreme being or the infinite consciousness itself exists as
> the apparently inert world.
>
> *vlm.84. As in our state of sleep we have both our sound sleep and our
> dreams also; so doth the divine soul perceive the creation as well as its
> annihilation, in its state of perfect rest and tranquility.
>
> sarga-saMhAra=bhAsau – *thus the projections of creation and destruction
> - *brahmaNi saMsthite - *are inherent in the brahman.Immensity*
>
>
>
>
> suSupta-svapnayo:_bhAta: prakAza-tamasI yathA |
>
> एकस्याम् एव निद्रायाम् सर्ग_असर्गौ तथा परे ॥७।१८६।८५॥
>
> ekasyAm eva nidrAyAm sarga_asargau tathA pare ||7|186|85||
>
> .
>
>
> *so with the Uprising or non-Uprising of the universe. *
>
> suSupta-svapnayo: - *Sleep and Dream *
>
> bhAta: - *shining *
>
> prakAza-tamasI yathA - *as light and darkness *
>
> ekasyAm eva nidrAyAm - *in the one sleep *
>
> *within & without Creation *
>
> tathA pare - *thus likewise *
>
> phases of creation and destruction, succeeding one another as its day and
> night; just as we see our sleep and dreams recurring unto us like darkness
> and light.
>
> *sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
> yathA - *as light and darkness *ekasyAm eva nidrAyAm - *in the one sleep *sarga_asargau
> - *uprising and non-arising [Surge and nonSurge] *tathA pare - *thus
> likewise *
>
>
>
>
> yathA nara:_anubhavati nidrAyAm dRSada: sthitim |
>
> परमात्मा_अनुभवति तथा_एतत् जड.संस्थितिम् ॥७।१८६।८६॥
>
> paramAtmA_anubhavati tathA_etat jaDa-saMsthitim ||7|186|86||
>
> .
>
> yathA nara:_anubhavati nidrAyAm dRSada: sthitim | paramAtmA_anubhavati
> tathA_etat jaDa-saMsthitim
>
> .
>
>
> *the Absolute Self pursues its own inert_condition*
>
> *.*
>
> **vlm.86. As a man sees in his mind, both the dream of moving bodies as
> both of the stable and unstable in his intellectual tranquility. *
>
> sthitim - *sleep a state like stone *paramAtma anubhavati – *the Perfect
> Self pursues *tathA etat - *thus this *jaDa-saMsthitim - *inert_condition.
> *
>
>
>
>
> aGguSThasya_athavA_aGgulyA vAta.Adi-a-sparzane sati |
>
> यो ऽन्य.चित्तस्य_अनुभवः दृषद.आदौ स आत्मनः ॥७।१८६।८७॥
>
> ya:_anya-cittasya_anubhava: dRSada.Adau sa* Atmana: ||7|186|87||
>
> .
>
> aGguSThasya_athavA_aGgulyA
>
> vAta_Ady-asparzane sati
>
>
> dRSadAdau sa Atmana: *- . *
>
> finger – *
>
> vAta_Adi-asparzane – *non-contact with the elements – *sati – *being – *
>
> ya: - *which – *anya-cittasya – *any concern – *anubhava: - *experience –
>
> dRSada_Adau – *like stone and such – *sa Atmana: - *of the self*
>
> *vlm.87. As a man of absent mind, has no heed of the dust flying on any
> part of his body; so the divine spirit is not polluted, by his entertaining
> the ideas of gross bodies within itself.
>
> *sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
> of what they come in contact with; and so the self, as still as stone.
>
> #aGguSTha - m. the thumb ; the great toe ; a thumb's breadth, usually
> regarded as equal to an aGgula - m. (>ag or >aGg), a finger; the thumb; a
> finger's breadth, a measure equal to eight barley-corns, twelve aGgulas
> making a vitasti or span, and twenty-four a hasta or cubit; (in astron.) a
> digit, or twelfth part; aGgula-pramANa - n. the measure or length of an
> aGgula. aGguli aGgulI - f. a finger; a toe; the thumb; the great toe; the
> finger-like tip of an elephant's trunk; the measure aGgula dRSada - n. sg.
> millstone and mortar #
> (especially of one who is impure)
>
> #dRR* #dRSada - mfn. °षद् in °दो*लूखल n. sg. millstone and mortar :ariv.
> 6509.
>
> #vAtAdyasparza -
>
>
>
> व्योम.उपल.जल.आदीनाम् यथा देह.अनुभूतयः ।
>
> vyoma~upala-jala~AdInAm yathA deha~anubhUtaya: |
>
> तथा_अस्माकम् अ.चित्तानाम् अद्य नाना.अनुभूतयः ॥७।१८६।८८॥
>
> tathA_asmAkam a-cittAnAm adya nAnA~anubhUtaya: ||7|186|88||
>
> .
>
> vyoma_upala-jala=AdInAm -
>
> yathA deha_anubhUtaya:* - as bodily experiences *
>
> tathA_asmAkam a-cittAnAm *- thus of our non-Affections *
>
> adya nAnA_anubhUtaya: *- now various experiences. *
>
> consciousness of their airy, watery and solid bodies, so are we conscious
> of our material, intellectual and spiritual bodies likewise.
>
>
>
> काले कालेषु भान्ति_एता यथा_अहोरात्र.संविदः ।
>
> kAle kAleSu bhAnti_etA* yathA_a:orAtra-saMvida: |
>
> तथा_अ.संख्याः परे भान्ति सर्ग.संहार.संविदः ॥७।१८६।८९॥
>
> tathA_a-saMkhyA: pare bhAnti sarga-saMhAra-saMvida: ||7|186|89||
>
> .
>
>
> yathA_a:orAtra-saMvida: - *as in the awareness of day & night *
>
> tathA_a-saMkhyA: pare bhAnti – *thus uncounted appear *above/on.high
>
>
> *. *
> *vlm.89. As in the duration of the entire kalpa age, innumerable days and
> nights are manifested unitedly, thus the creations and destructions are
> manifested in brahman.
>
> *sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
>
>
> आलोक.रूप.मनन.अनुभव.एषण.इच्छा
>
> Aloka.rUpa-manana~anubhava~eSaNa~icchA
>
> मुक्त.आत्मनि स्फुरति वारि.घने स्वभावात् ।
>
> mukta~Atmani sphurati vAri-ghane svabhAvAt |
>
> आवर्त-वीचि.वलय.आदि यथा तथा_अयम्
>
> Avarta-vIci-valaya.Adi yathA tathA_ayam
>
> शान्ते परे स्फुरति संहति.सर्ग.पूगः ॥७।१८६।९०॥
>
> zAnte pare sphurati saMhati-sarga-pUga: ||7|186|90||
>
> .
>
> Aloka.rUpa-manana_anubhava_eSaNa-icchA
>
> mukta_Atmani sphurati vAri-ghane
>
> svabhAvAt
>
> Avarta-vIci-calaya_Adi yathA
>
> tathA_ayam
>
> zAnte pare sphurati
>
> *vlm.90. As the mind that is freed from seeing the objects of sight, and
> liberated from entertaining all their thoughts and desires also, flows
> along like a stream of limpid waters; so doth the current of the divine
> spirit glide on eternally, with the waves and eddies of creation and
> dissolution, perpetually rolling on and whirling therein.
>
> *sv. In dream there is 'light', in deep sleep there is darkness, though
> both these are in sleep: even so both light and darkness seem to exist in
> the one infinite consciousness.
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
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> FM7187 EMERGENCE OF THE LIVING.JÎVA 3.NV19-21 .z68
>
>
> https://www.dropbox.com/s/ibmixlr7dznp3w1/fm7187%203.nv19..21%20Emergence%20of%20the%20the%20Living.jIva.docx?dl=0
>
> FM.7.150-FM.7.199
>
> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>
>
>
> +++
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
>> FM7186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18 .z90
>>
>>
>> https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20:igher%20Meaning%20.z90.docx?dl=0
>> FM.7.150-FM.7.199
>>
>> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>>
>>
>>
>> FM.7.186 UNDERSTANDING T:E :IG:ER MEANING 3.NV16-18
>>
>> सर्ग ७.१८६
>>
>> sarga 7.186
>>
>> वाल्मीकिर् उवाच ।
>>
>> vAlmIki:_uvAca |
>>
>> kundadante vadati_evam vasiSTha: bhagavAn muni: |
>>
>> उवाच इदम् अनिन्द्य.आत्मा परम.अर्थ उचितम् वचः ॥७।१८६।१॥
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha* uvAca |
>>
>> bata vijJAna-vizrAnti: asya jAtA mahatmana: |
>>
>>
>> kara~amalakavat vizvam brahma_iti paripazyati ||7|186*|*2||
>>
>> किल_इदम् भ्रान्ति*.**मा*त्र.आत्म विश्वम् ब्रह्मेति भा*ty **अ*जम् ।
>> kila_idam bhrAnti-mAtra~Atma vizvam brahmeti bhAti_ajam |
>>
>>
>> bhrAnti: brahmeva ca brahma zAntam ekam anAmayam ||7|186*|*3||
>>
>> य*द् य*था येन यत्र_अस्ति यादृ*क् या*व*द् य*दा यतः ।
>> yat yathA yena yatra_asti yAdRk yAvat yadA yata: |
>>
>> तत् तथा तेन तत्र_अस्ति तादृक् तावत् तदा ततः ॥७।१८६।४॥
>>
>> शिवम् शान्तम् अजम् मौनम् अ.मौनम् अजरम् ततम् ।
>>
>> zivam zAntam ajam maunam a.maunam ajaram tatam |
>>
>>
>> su.zUnya~a.zUnyam abhavam anAdi-nidhanam dhruvam ||7|186*|*5||
>>
>> yasyA* yasyA: tu_avasthAyA: kriyate saMvidA bhara: |
>>
>>
>> sA sA sahasra-zAkhAtvam eti sekai: yathA latA ||7|186*|*6||
>>
>> प*रः**_**ब्र*ह्माण्डम् एव_अ*णुः**_**चिद्व्यो*म्नः_अन्तःस्थि*to **य*तः ।
>>
>> para: brahmANDam eva_aNu: cit.vyomn*a:_a*nta:sthita: yata: |
>>
>> परमा*णुः**_**ए*व ब्रह्माण्डम् अन्तः स्थि*त.*जग*द् य*तः ॥७।१८६।७॥
>>
>> paramANu: eva brahmANDam anta:sthita-jagat yata: ||7|186*|*7||
>>
>> तस्मा*त्**_**चिदा*काशम् अन्*.**आ*दि.मध्यम्
>>
>> अखण्डितम् सौम्यम् इदम् समस्तम् ।
>>
>> akhaNDitam saumyam idam samastam |
>>
>> nirvANam astam gata-jAti-bandha:
>>
>> यथास्थितम् तिष्ठ निरामय.आत्मा ॥७।१८६।८॥
>>
>> स्वयम् दृय्शम् स्वयम् द्रष्टृ स्वयम् चित्त्वम् स्वयम् जडम् ।
>>
>> svayam dRyzam svayam draSTR svayam cittvam svayam jaDam |
>>
>> ९॥
>>
>>
>> yathA yatra jagati_etat svayam brahma kham Atmani |
>>
>> svarUpam ajahat zAntam yatra sampadyate tathA ||7|186|10||
>>
>> brahma dRzyam iti dvaitam na kadAcit yathAsthitam |
>>
>> ekatvam etayo: viddhi zUnyatva~AkAzayo: iva ||7|186|11||
>>
>> दृश्यम् एव परम् ब्रह्मा परम् ब्रह्म_एव दृश्यता ।
>>
>> dRzyam eva param brahmA param brahma_eva dRzyatA |
>>
>> etat na zAntam na_azAntam nAnA~AkAram na ca_AkRti: ||7|186|12||
>>
>>
>> yAdRk_prabodhe svapna.Adi: tAdRk.deha: nirAkRti: |
>>
>> संवि*त्.मा*त्र.आत्मा प्रतिघः स्व.अनुभू*तः**_**अपि**_**अ*स*त्**_**म*यः
>> ॥७।१८६।१३॥
>>
>>
>> संवि*त्.म*यः यथा ज*न्तुः**_**नि*द्रा.आत्मा_आस्ते ज*डः**_**अ*भवत् ।
>>
>> saMvit.maya: yathA jantu: nidrA.AtmA_Aste jaD*a:_a*bhavat |
>>
>>
>> jaDI.bhUtA tathA_eSA_Aste saMvit-sthAvara-nAmikA ||7|186|14||
>>
>> dinai: katipayai: eva vRddhim abhi.AjagAma sa: |
>>
>> अप्रमेय.अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥७।१८६।१५॥
>>
>> aprameya~aGga-saundarya: zukla.pakSe zazI yathA ||7|186|15||
>>
>>
>> A.mokSam eSA jIvasya bhuvi_ambhasi_anile_anale |
>>
>> खे ख.आत्म*भिः**_**ज*गत्.लक्षैः स्वप्न.आ*भैः**_**भा*सते स्थितः ॥७।१८६।१६॥
>>
>> khe kha.Atmabhi: jaga*t.l*akSai: svapna.Abhai: bhAsate sthita:
>> ||7|186|16||
>>
>> चि*त्**_**चि*नोति तथा जाड्यम् *नरः**_**नि*द्रा.स्थितिः यथा ।
>>
>> ci*t_c*inoti tathA jADyam nara: nidrA-sthiti: yathA |
>> चिनोति जडताम् चित्त्वम् न नाम जडता.वशात् ॥७।१८६।१७॥
>>
>> cinoti jaDatAm cittvam na nAma jaDatA-vazAt ||7|186|17||
>>
>> चिता वेदन.वेत्तारम् स्थावरम् क्रियते वपुः ।
>>
>> citA vedana-vettAram sthAvaram kriyate vapu: |
>>
>> चिता वेदन.वेत्तारम् जङ्गमम् क्रियते वपुः ॥७।१८६।१८॥
>>
>> citA vedana-vettAram jaGgamam kriyate vapu: ||7|186|18||
>>
>> यथा पुंसः_नखाः पादाव् एकम् एव शरीरकम् ।
>>
>> yathA puMsa: nakhA: pAdau_ekam eva zarIrakam |
>>
>> तथा_एकम् एवाप्रतिघम् चितः स्थावर.जङ्गमम् ॥७।१८६।१९॥
>>
>> tathA_ekam evApratigham cita:sthAvara-jaGgamam ||7|186|19||
>>
>> आदि.सर्गे स्वप्न इव यत् प्रथाम् आगतम् स्थितम् ।
>>
>> Adi.sarge svapna* iva yat prathAm Agatam sthitam |
>>
>> cita: rUpam jagat iti tat tathaiva_anta: ucyate ||7|186|20||
>>
>>
>> ta*t_c*a_eva_a-pratigham zAntam yathAsthitam avasthitam |
>>
>> न प्रथाम् आगतम् किंचि*त्**_**न*_आसी*द् अ*प्रथितम् हितम् ॥७।१८६।२१॥
>> na prathAm Agatam kiMcit na_AsIt aprathitam hitam ||7|186|21||
>>
>> ayam Adi:_ayam ca_anta: sargasya_iti_avabhAsate |
>>
>> cita: sughana-nidrAyA: suSupta-svapna=koSThata: ||7|186|22||
>>
>> sthita* eka: hi_an-Adi.anta: paramArtha-ghana: yata: |
>>
>> pralaya-sthiti=sargANAm na nAma_api_asti mAm prati ||7|186|23||
>>
>> प्रलय.स्थिति-सर्ग.आदि दृश्यमानम् न विद्यते ।
>>
>> pralaya-sthiti-sarga.Adi dRzyamAnam na vidyate |
>>
>>
>> etat na ca_Atmana: ca_anya*t_c*itre citra-vadhU: yathA ||7|186|24||
>>
>> कर्तव्य.चित्र-सेना_अस्मात् व्यथा चित्रा*त्**_**न* भिद्यते ।
>> kartavya-citra-senA_asmAt vyathA citrAt na bhidyate |
>>
>> नाना_अनाना_एव प्रतिघा चित्तत्वे सर्गता तथा ॥७।१८६।२५॥
>>
>> nAnA_anAnA_eva pratighA cittatve sargatA tathA ||7|186|25||
>>
>> विभाग.हीनया_अपि_एषः भागः चित्.घन.निद्रया ।
>>
>> vibhAga-hInayA_api_eSa: bhAga: cit.ghana-nidrayA |
>>
>> सुषुप्तात् मुच्यते मोक्ष इति स्वप्नः तु चित्तकम् ॥७।१८६।२६॥
>>
>> suSuptAt mucyate mokSa* iti svapna: tu cittakam ||7|186|26||
>>
>>
>> pralay*a:_a*yam iyam sRSTi:_iyam svapna:_ ghana: tu_ayam |
>>
>> भा*so '*प्रतिघ-रूपस्य चित्=सहस्र-रुचेः_इति ॥७।१८६।२७॥
>>
>> bhAs*a:_a*pratigha-rUpasya cit=sahasra-ruce:_iti ||7|186|27||
>>
>> चि*त्.नि*द्रायाः स्वप्न.मयः भागः चित्तम् उदाहृतम् ।
>> cit.nidrAyA: svapna.maya: bhAga: cittam udA:Rtam |
>>
>> tadeva mucyate bhUtam jIva: deva-sasura.Adi-dRk ||7|186|28||
>>
>> eSa* eva parijJAta: suSupti: bhavati svayam |
>>
>> यदा तदा मोक्ष इति प्रोच्यते मोक्ष-काङ्क्षिभिः ॥७।१८६।२९॥
>>
>> yadA tadA mokSa* iti procyate mokSa-kAGkSibhi: ||7|186|29||
>>
>> cittam deva~asura.Adi~Atma cit.nidrA sva_Atma-darzanam |
>>
>> कियत्.प्रमाणम् भगवन् कथम् अस्य_उदरे जगत्? ॥७।१८६।३०॥
>>
>> kiyat.pramANam bhagavan katham asya_udare jagat? ||7|186|30||
>>
>> विद्धि चित्तम् नरम् देवम् असुरम् स्थावरम् स्त्रियम् ।
>>
>> viddhi cittam naram devam asuram sthAvaram striyam |
>>
>> nAgam nagam pizAca.Adi khaga-kITa.Adi-rAkSasam ||7|186|31||
>>
>> प्रमाणम् तस्य च अनन्तम् विद्धि यद्यत्र रेणुताम् ।
>>
>> pramANam tasya ca_anantam viddhi yadyatra reNutAm |
>>
>> आ-ब्रह्म=स्तम्ब-पर्यन्तम् जगत् याति सहस्रशः ॥७।१८६।३२॥
>>
>> A-brahma=stamba-paryantam jagat yAti sahasraza: ||7|186|32||
>>
>>
>> ya*t_e*tat Aditya-pakSAt Urdhvam saMyAti vedanam |
>>
>> एत*त्**_**चि*तम् भूतम् एत*द् अ*पर्यन्त_अमल_आकृति ॥७।१८६।३३॥
>>
>> eta*t_c*itam bhUtam etat aparyanta_amala_AkRti ||7|186|33||
>>
>> etat ugram cita: rUpam asya_antar.bhuvana~Rddhaya: |
>>
>> yat AyAnti tadA sarga: cittAt Agata* ucyate ||7|186|34||
>>
>> cittam eva vidu:_jIvam tat Adyanta-vivarjitam |
>>
>> kham ghaTeSu_iva deheSu ca_Aste na_Aste tat icchayA ||7|186|35||
>>
>> nimna~unnatAn bhuva: bhAgAn gRhNAti ca jahati ca |
>>
>>
>> sarit-pravAh*a:_a*Gga yathA zarIrANi tathA mana: ||7|186|36||
>>
>> अस्य *तु**_**आ*त्म-परिज्ञाता*d **एषः**_**दे*ह.आ*दि.*सम्भ्रमः ।
>>
>> asya tu_Atma-parijJAtA*t_e*Sa: deha.Adi-sambhrama: |
>>
>> zAmyati_Azu_avabodhena maru-vA:-pratyaya: yathA ||7|186|37||
>>
>> jagati_antar aNu:_yatra tat pramANam hi cetasa: |
>>
>> style="font-family:Mangal,serif"
>>
>