fm3081 1.ag23..26 THE KING UNRIDDLES .z107

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Aug 26, 2016, 12:12:44 PM8/26/16

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fm3081 1.ag23..26 THE KING UNRIDDLES .z107

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y3081_1.ag23..26.z107 THE KING UNRIDDLES

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work in progress v.15

THE KING UNRIDDLES

The OGRESS—

(commenting on the previous Canto)

अहो नु परमार्थ-उक्ति: पावनी तव मन्त्रिण: ।

राजा राजीव-पत्राक्ष इदानीम्_एष भाषताम् ॥१॥

aho nu paramArtha-ukti: pAvanI tava mantriNa: |

rAjA rAjIva-patrAkSa idAnIm_eSa bhASatAm ||1||

how very well your Minister has put it,

"in the higher sense",

I'm quite purified by him,

Your Lotus.Eyed Majesty

but now, you must unriddle my riddles

The KING—

जागत.प्रत्यय-अभावो यस्य_आहु: प्रत्ययम् परम् ।

sarva.samkalpa-samnyAsaz_cetasA yat_parigraha: ||

सर्व.संकल्प-संन्यासश्_चेतसा यत्_परिग्रह: ॥२॥

jAgata.pratyaya-abhAvo yasya_Ahu: pratyayam param ||2||

someone

whose absence of conviction about the world

they call Perfect Conviction*

which is the abandonment of all conception*

that is affected by chetas*Intelligence.

* conviction: MW. belief, firm conviction, (<pratyayaM-gam>, to acquire confidence; <asty atra pratyayo mama> • intellect (in sAmkhya = <buddhi>) • (with Buddhists) a co-operating cause.* conception: samkalpa. AS: mental wishes. ~VLM. desires of the heart.

~AS. The one whose lack of perception by the world is said to be his ultimate experience, the one who is acquired only by discarding all mental wishes to make things happen. Thus, you know it, by lack of any perception, you grab it, by stopping all attempts to do so and so on. This is the paraphrase of the famous neti neti descriptions of Brahman by scriptures.

~VA. what you are asking about is obvious highest reality, which is non-obvious in the world, and which is seen by the mind then all ideas are put aside.

यत् संकोच-विकासाभ्याम् जगत्-प्रलय-सृष्टय: ।

yat samkoca-vikAsAbhyAm jagat-pralaya-sRSTaya: |
निष्ठा वेदान्त-वाक्यानाम्_अथ वाचाम्_अ.गोचर: ॥३॥

niSThA vedAnta-vAkyAnAm_atha vAcAm_a.gocara: ||3 ||

what are

shrinking and expanding

the world's Doomsdays of creation,

are

based on the vedAnta teachings

and so not expressed by words

~sv. The extension and withdrawal of its manifestation are popularly regarded as the creation and the dissolution of the universe. It is expressed in silence when the known comes to an end, for it is beyond all expression.

~vlm.3 He whose expansion and contraction causes the creation and extinction of the world, who is the object of the doctrines of Vedânta, and who is inexpressable by words or speech of humankind:--

कोटि.द्वय-अन्तराल.स्थम् मध्ये कोटि-द्वयीम्_अयम् ।

koTi.dvaya-antarAla.stham madhye koTi-dvayIm_ayam |

यस्य चित्तमयी लीला जगद् एतच् चराचरम् ॥४॥

yasya cittamayI lIlA jagad etac carAcaram ||4||

the meeting-point of two extremes

between the two extremes

whose affective play

this roaming-homing world

~vlm.p.4 ... who is between the two extremes of doubt (whether he is or is not), and who is between both extremes (that he is and is not), and whose pleasure (will) displays the world with all its animate and inanimate beings,...

~AS. In the AB commentary, the two extremes - koTi are described as sat and asat. It lies in the space between the two - this has the anirvacanIya title –the "indescribable one". Of course, it shows the aspects of both and hence it is koTidvayImaya as well.

यस्य विश्वात्मकत्वे ऽपि खण्ड्यते न एक-पिण्डता ।

yasya vizva.Atmakatve_api khaNDyate na_eka-piNDatA |

सन्-मात्रम् तत्_त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥५॥

san-mAtram tat_tvayA bhadre kathyate brahma zAzvatam ||5||

tho in a state of universal Self

it is divided by you,

lovely lady,

it is not a single lump,

but measured sat.Suchness.

It's called the eternal Brahman Immensity.

yasya vizva.Atmakatve_api - x =

khaNDyate na_eka-piNDatA - x =
san-mAtram tat_tvayA - x =

bhadre - x =

kathyate brahma zAzvatam - x =

sv. As the diversity of this universe, it seems to be divided in itself; but truly, it is undivided.

eSo_aNur vedanAd vAyu: sva.bhrAntir dRg-adRzyata |

एषो ऽणुर् वेदनाद् वायु: स्व.भ्रान्तिर् दृग्-अदृश्यत ।

अतो न किम्.चिद्-वाय्व्-आदि केवलम् शुद्ध-चेतनम् ॥६॥

ato na kim.cid.vAyv-Adi kevalam zuddha-cetanam ||6||

eSo_aNur - this aNu.Atom =

vedanAt - thru being known =

vAyu: - becomes a wind, =

sva.bhrAntir dRg-adRzyata - a self.delusive Seer seeing, =
ato na kim.cid.vAyv-Adi - hence it is nothing whatever like a wind =

kevalam zuddha-cetanam – but solely pure chetana.Sentience..

~vlm. This minute particle is erroneously conceived as spirit (air), from its invisibleness to the naked eye; but it is in truth neither air nor any other thing except the only pure Intellect.

शब्द-संवेदनाच्_छब्द: शब्दस्य भ्रान्ति-दर्शनम् ।

ततो_अत्र शब्द-शब्दार्थ-दृष्टेर्_दूरतरम् गत: ॥७॥

zabda-samvedanAc_chabda: zabdasya bhrAnti-darzanam | tato_atra zabda-zabdArtha-dRSTer_dUrataram gata: ||7||

zabda-samvedanAt - from proper understanding =

zabda: zabdasya bhrAnti-darzanam - a word* goes to deluded perception of the word =
tato_atra - thus here =

zabda-zabdArtha-dRSTe: - the perception of the word-meaning =

dUrataram gata: - has gone far afield. =

* zabda may mean a word, or elemental Sound.

~sv.7 Similarly, when sound is thought of, there is a fanciful projection of what sounds like sound: but being pure consciousness, the reality is far from what is thought of as sound and as its meaning or substance.

~vlm.7. This minim is said to be sound (or the words), but it is error to say it so: because it is far beyond the reach of sound or the sense of words.

सो_अणु: सर्वम् न किम्.चिच्_च सो_अहम् नाहम् स एव च ।

सर्व.शक्त्य्-आत्मनो_अस्य_एव प्रतिभा_एकात्र कारणम् ॥८॥

so_aNu: sarvam na kim.cic_ca so_aham nAham sa eva ca |

sarva.zakty-Atmano_asya_eva pratibhA_ekAtra kAraNam ||8||

sa: aNu: sarvam na kim.cit ca - that Atom is All, and nothing-at-all =

so_aham na aham sa eva ca - it I am, and I am not it =

sarva.zakty-Atmana: asya eva - of this very all.power-Self =

pratibhA_ekA_atra kAraNam – projection is here the single cause.

~sv.8 That supreme subtle atomic being is all and is nothing; I am that yet I am not. That alone is. By its omnipotence all this appears to be.

~vlm.8. That particle is all yet nothing, it is neither I thou or he. It is the Almighty soul and its power is the cause of all. (The gloss explains pratibha as sakti or power, in preference to the other meanings of the word, as--knowledge, design, light, reflexion and influence. (This is in answer to "who is all yet no one omnium et nullum, and what are I, thou and he, which are viewed as the ego tu and ille, the subjective and objective realities).

आत्मा यत्न-शत-प्राप्य: लब्धे_अस्मिन् न च किम्.चन ।

AtmA yatna-zata-prApya: labdhe_asmin na ca kim.cana |

लब्धम् भवति तच्_च_एतत्_परमम् वा न किम्.चन ॥९॥

labdham bhavati tac_ca_etat_paramam vA na kim.cana ||9||

the Self is attained with a hundred efforts

and yet

when got it is not anything

got, it becomes That and This, the Supreme or not anything

~sv.9 This self can be attained by a hundred ways and means; yet, when it is attained, nothing has been attained! It is the supreme self; yet it is nothing.

तावज्_जन्म वसन्तेषु संसृति-व्रततिश्_चिरम् ।

विकसत्य्_उदितो यावन्_न बोधो मूल-काष-कृत् ॥१०॥

tAvaj_janma vasanteSu saMsRti-vratatiz_ciram |

vikasaty_udito yAvan_na bodho mUla-kASa-kRt ||10||

tAvat_janma vasanteSu - x =

saMsRti-vratatiz_ciram - x =
vikasati_udita: yAvat_na bodha: mUla-kAsa-kRt – x.

#kASa -

•-• #kapola-kASa – to rub the cheeks (of an elephant).

~AB. tarhi kim jJAna-prayatno vyartha eveti zaGkAm pariharan "kim.tu sarvam na labhyate" ity asya tAtparyam Aha—tAvad iti | ... ||

~vlm. 10. But ignorance of the soul, stretches the bonds of our worldliness and repeated transmigrations, with their evils growing like the rankest weeds in spring; until they are rooted out by spiritual knowledge.

~sv.10 One roams in this forest of saMsAra, or repetitive history, till there is the dawn of that wisdom which is able to dispel the root-ignorance in which the world appears to be real.

~VA. one wanders in long transmigrations of repeated births in springs of saMsara,

for as long as wisdom does not arises, taking root. kASa is not in dictionaries!!

~AS. kASa is in the dictionary, but you need to look for it(:-)) It is a kind of stone/object used for rubbing. One of the remedies for certain heat related discomforts is to rub heels with a kASha -bowl. I have seen this bowl made of a copper/brass alloy which turns black when rubbed on the heels, whereby it turns black, leading to relief. It is derived from >#kaS to rub or scrape. It is talking about understanding (bodhaH) causing basic cleansing!

अणुनानेन रूपत्वम् दृश्यतामिव गच्छता ।

तापेनाम्बुधियेवेदम् स्वस्थेनैवापहारितम् ॥११॥

aNunA_anena rUpatvam dRzyatAm_iva gacchatA | tApena_ambudhiyA_eva_idam svasthena_eva_apahAritam ||11||

this Atom seems to go

to formal objectivity

just as the submarine fire

steals.away the sea

itself.

~AS. As this atom (soul) assumes form and becomes perceivable, it has

absorbed everything just by its intelligence (dhiyA eva), as heat (tApena) absorbs water (ambu).

~jd. ambu_dhiyA (water, by intelligence) rather than ambu.dhiyA (by the sea, the water.body). I think the text points more directly to the*vADava, the undersea fire that will appear frequently in the work ahead. sv. does not notice this reference. ~vlm. appears to be translating another text.

sv.11 Just as the ignorant man is attracted by the perception of water in the mirage, this world-appearance attracts the ignorant man.

~vlm.11. And those who are in easy circumstances in life, lose their souls by viewing themselves only as solid bodies, which rise fastly to view like the dense mirage by light, of the sun. (It is easier for a camel to enter the hole of a needle, than for the rich to enter the kingdom of heaven. Gospel).

अनेन सम्विद्_अणुना मेरुस्_त्रि.भुवनम् तृणम् ।

वमित्वा बहिर्_अन्त.स्थम् माया.आत्मकम्_अवेक्ष्यते ॥१२॥

anena samvid.aNunA merus_tri.bhuvanam tRNam | vamitvA bahir_anta.stham mAyA.Atmakam_avekSyate ||12||

anena samvid-aNunA – thru this atomic Awareness =

meru: tribhuvanam tRNam - x =

vamitvA bahi: - vomited outside =

anta.stham mAyA-Atmakam - x =

avekSyate – is made apparent.

~sv.12 But the truth is that it is the infinite consciousness that perceives the universe within itself, through its own power known as Mâyâ.

~vlm.12. It is the particle of self-conciousness, which contains the Meru and the three worlds, like bits of straw in itself. They are as disgorged from it in order to present their delusive appearances unto us. (This answers the question; "what particle hides in it the world as a straw," and means the mind to be the container of the universe).

~VA this particle of consciousness contains Meru and three worlds and a blade of grass,

(as if) ejecting them, it stays both inside and outside, presenting itself an illusion.

~AS. This atom with its perception (samvid-aNu), visualizes everything – from Meru to the three worlds to ordinary grass, both inside and outside having taken in and projected them out (vamitvA).

चिदणोर् अन्तरे यद्वद् अस्ति तद्_दृश्यते बहि: ।

cid.aNor_antare yadvad_asti tad_dRzyate bahi: |

संकल्प-इष्टालिङ्गनादि-दृष्टान्तो ऽत्र हि रागिण: ॥१३॥

samkalpa-iSTa-AliGgana-Adi-dRSTAnto_atra hi rAgiNa: ||13||

whatever is within the Consciousness.atom

is seen outside

for example, the conception of loving embraces by a lover

~sv. ... the hallucination of one who is mad with lust.

~vlm. The fond embrace of passionate lovers in dream and imagination,

serves to exemplify this truth.

*jd.13 cid.aNo: antare yadvad asti – it's as whatever is within the consciousness-atom = tad dRzyate bahi: – that is seen outside = samkalpa=iSTa-AliGgana-Adi-dRSTAnta: atra hi rAgiNa: – for example, the conception of loving embraces by the lover.

आदि.सर्गे सर्व.शक्तिश्_चिद्_यथैव_उदितात्मना ।

तथाशु पश्यत्य्_अखिलम् संकल्पे पर्वत: स्वत: ॥१४॥

Adi.sarge sarva.zaktiz_cid_yathaiva_uditAtmanA | tathAzu pazyaty_akhilam samkalpe parva.tas sva.tas ||14||

*jd.14 Adi-sarge - at the beginning of creation = sarva.zakti: - the all.Power = cit

yathA eva uditA_AtmanA - as the all.powerful Consciousness arisen by itSelf = tathA_Azu pazyati akhilam samkalpe – thus too it sees everything in a Concept = parvata: svata: - a knot of itself.

~AS. The AB commentary makes it clear. As a bamboo grows, the growth in the

first segments that in the later segments (parva). In case of the cit, the parva can also mean era.

~vlm.14. As the intellect rose of itself with its omnipotent Will at the first creation of the world, so it exercises the same volition in its subsequent formations also, like the sprigs rising from the joints of reeds and grass. (i.e. The eternal Will (Fiat) is productive of all.

*jd.14 Adi-sarge - at the beginning of creation = sarva.zakti: - the all.Power = cit yathA eva uditA_AtmanA - as the all.powerful Consciousness arisen by itSelf = tathA_Azu pazyati akhilam samkalpe – thus too it sees everything in a Concept = parvata: svata: - a knot of itself.

#parv – to fill -> #parvan -n.- a knot , joint (esp. of a cane or other plant, but also of the body), limb, member (lit. and fig.)*RV.&c.&c.; a break, division • any partic. period of the year (as the equinox , solstice &c.) ib.

अभिजातस्य यस्य_अन्तर्_यद्_यथा प्रतिभासते ।

abhijAtasya yasya_antar_yad_yathA pratibhAsate |

तत्_तथा पश्यति इव असौ दृष्टान्तो_अत्र शिशोर्_मन: ॥१५॥

tat_tathA pazyati iva asau dRSTAnto_atra zizor_mana: ||15||

of whatever is produced within

as that is projected thus it seems.to.be seen

(for example in the Mind of a child)

~vlm.15. The hobby that has entered in the heart, shows itself on the outside also, as in the instance of the whims of children.

परमाणुतयैवापि चिन्मात्रेणाणुनामुना ।

परि.सूक्ष्मतमेनैव विष्वग्-विष्वम् प्र.पूरितम् ॥१६॥

paramANutayA_eva_api cinmAtreNa_aNunA_amunA | pari.sUkSmatamena_eva viSvag-viSvam pra.pUritam ||16||

*jd.16 paramANutayA_eva_api - for even by this Supreme parama.aNu = cinmAtreNa - with measured Consciousness = aNunA_amunA - thru this Atom = pari.sUkSmatamena_eva - with the greatest subtlety = viSvag-viSvam pra.pUritam - this whole universe is filled.

~vlm.16. The iota of the intellect, which is as minute as an atom, and as subtile as air; fills the whole universe on all sides.

अणुर्_एव न मात्य्_एष_ योजनानाम् शतेष्व्_अपि । सर्व.गत्वाद्_अन्.आदित्वाद्_अ.रूपत्वाद्_अन्.आकृति: ॥१७॥

aNur_eva na mAty_eSa_ yojanAnAm zateSv_api | sarva.gatvAd_an.AditvAd_a.rUpatvAd_an.AkRti: ||17||

aNu: eva - since it is atomic = na mAti eSa: - it (does not measure) is not contained = yojanAnAm zateSv_api - even in hundreds of leagues = sarva.gatvAd - thru its ubiquity = an.AditvAd_a.rUpatvAd - lacking inception and form =

an.AkRti: - it is without embodiment.

~vlm.17. tho but a particle, yet it is not contained in hundreds of leagues; and being all pervasive it is infinite. Having no beginning it is measureless, and having no form of itself it is formless.

यथा धूर्तेन खिड्गेन पुंसा बाल: प्रतार्यते ।

yathA dhUrtena khiDgena pumsA bAla: pratAryate |

सुभ्रू-विकार-नयन-निरीक्षणा-विचेष्टितै: ॥१८॥

subhrU-vikAra-nayana-nirIkSaNA-viceSTitai: ||18||

as is a man, a cheating lover or gambler,

a boy is deceived by a shifting brow and wandering eyes

~vlm.18. As a cunning Coxcomb deludes young girls by their becks and calls and winks and glances.

#khiDga-: SiDga-: – profligate, libertine, lecher, horny man; pimp.

धूर्व् #dhUrv -> #dhUrta- - cunning, crafty, fraudulent, subtle, mischievous • #dhUrta: - a rogue, cheat, deceiver, swindler, sharper, gambler +

चिदालोकेन शुद्धेन स.पर्वत-तृणाम् जगत् ।

नाट्यते ऽविरतम् तद्वद् विवृत्त्याभिनयम् सदा ॥१९॥

cidAlokena zuddhena sa=parvata-tRNAm jagat | nATyate_aviratam tadvad vivRttya_abhinayam sadA ||19||

cidAlokena zuddhena - x =

sa=parvata-tRNAm jagat - x =

nATyate_aviratam tadvad vivRttya_abhinayam sadA – x.

~vlm.19. So the holy look of the divine intellect, serves as a prelude to the rotatary dance of worlds, with all their hills and contents for ever. (i. e. A nod and look of the Almighty, moves the worlds),

~sv. That which is thus subtler than a hundredth part of the tip of a hair is yet greater than the greatest, because of its omnipresence.

cid.Alokena zuddhena -

By the pure light of Consciousness

the world with its mountains and leaves of grass

sa.parvata-tRNAm jagat -

dances

nATyate

aviratam

That.wise

tadvad_

thru its expansion

abhinayam sadA

is always affective activity.

तेनैव_अनन्त-रूपत्वाद्_अणुना वाससा यथा ।

संविदा तद्-भवद्_बाह्ये कृत्वा मेर्व्.आदि-वेष्टितम् ॥२०॥

tena_eva_ananta-rUpatvAd_aNunA vAsasA yathA | samvidA tad-bhavad_bAhye kRtvA merv.Adi-veSTitam ||20||

tena_eva_ananta-rUpatvAt - by that very boundless formation =

aNunA vAsasA yathA - as by this cloth =

samvidA tat-bhavat - x =

bAhye kRtvA - x =

meru.Adi-veSTitam – x.

~VA. by this tiny consciousness, because of its limitlessness, this existence, with Meru etc, which look outside, is covered

~AS. I don't see any "look outside". By this atom, due to its infinite nature, the whole forming world including Meru etc. is covered like a cloth by its consciousness, holding it outside. Typically, clothing covers something by holding it "inside", but this atom works in reverse.

~vlm.20. It is that atom of the intellect, which envelops all things within its consciousness, and represents also their forms without it; as a picture canvas shows the figures of the hills and trees drawn in it, to stand out as in bas-relief. (The external world being but a prominent representation of the internal, the phenomenal of the noumenal.. So Persian; Suvaribatini and Zahiri).

sv. That which is thus subtler than a hundredth part of the tip of a hair is yet greater than the greatest, because of its omnipresence.

~AB. "kasyAnor udare santi kilAvanibhRtAm ghaTAH" ... ||*samvid-antar.bhavad bAhyo iti pAtha: sAdhuH||

#vas 4 -> #vAsas -n.- cloth, clothes, dress, a garment (du. an upper and under garment); (with #markaTasya.) a cobweb.

दिक्.काल-आद्य्=अन्.अवच्छिन्न==रूपत्वान्_मेरुतो_बृहत् ।

वालाग्र-शत-भाग-आत्मा अप्य्_एष सूक्ष्म: परो_ऽणुक: ॥२१॥

dik.kAla-Ady=an.avacchinna==rUpatvAn_meruto_bRhat | vAlAgra-zata-bhAga-AtmA apy_eSa sUkSma: paro_aNuka: ||21||

दिक्.काल.आदि=अन्.अवच्छिन्न+रूप.त्वात् – from having a form undefined by place and time, =

मेरु.तस् बृहत् – greater than Mount.meru =

वालाग्र-शत-भाग-आत्मा अपि – hairtip-hundred=portion-nature – tho having the size of the hundredth of a hair =

एष सूक्ष्मः परः अणुकः – is this subtle perfect atomicity.

~vlm.21. The divine spirit thoas minute as the hundredth part of the point of a hair, is yet larger than the hills it hides in itself, and as vast as infinity, being unlimited by any measure of space or time. (In answer to "what is it that retains its minuteness and yet comprehends the great Meru).

#chid -> #avacchid -> #avacchinna – ava.chinna — अवच्छिन्न -p.p.- Cut off; separated [different], divided, detached, excerpted; #avachinnasya pUrNena ekatvam pratipAdyate."From the Avichinna Detachment, by the Pûrna Fulness, Oneness is attained."अवच्छिन्नस्य पूर्णेन एकत्वं प्रतिपाद्यते A. RAm.1.1.49. •• (In Logic) Separated or excluded-from all other things by its particular properties. •-• Bounded, modified, determined; • Particularized, distinguished, characterized, as by an attributive word. • #anavacchinna . अनवच्छिन्न - Not bounded or cut. - Unlimited, excessive. - Undefined; dik-kAla_Ady-anavacchinna."Unseparated from the likes of Place and Time"दिक्कालाद्यनवच्छिन्न Bh.2.1. •-• #anavacchinnahasa‑: - continuous or immoderate laughter.

#vR -> #vAra* -> #vAla -> #vAlAgra – vAla-agra -n.- the point of a hair (as a measure, rAgas = 8 rAgas = 64 #paramANus); -mfn.- having a hair-like point*SaDvBr.; -n.- a kind of dove-cot Lex. (cf. #bAlAgra); •-• v.#potikA -f.- a kind of pleasure-house [whorehouse, brothel] floating on a lake [!] Lex.

शुद्ध-संवेदनाकाश.रूपस्य परमाणुना ।

zuddha-samvedana=AkAza.rUpasya parama.ANunA |

शोभते नहि साम्योक्तिर् मेरु-सर्ष-पयोरिव ॥२२॥

zobhate nahi sAmya-uktir_meru-sarSa-payor_iva ||22||

the Sameness

the form of pure awareness of Space & the Superatom

does not appear anyhow

like

Mount*meru and a mustard.seed

~vlm.22. The comparison of the vast vacuity of divine understanding with a particle of air, (as it is made by the minister), is not an exact simile. It is as a comparison of a mountain with a mustard seed, which is absurd.

माया-कलापिनाणुत्वम् निर्माय परमात्मनि ।

mAyA-kalApinA_aNutvam nirmAya parama.Atmani |

हेम्नीव कटकत्वेन नानात्र समता भवेत् ॥२३॥

hemni_iva kaTakatvena nAnA_atra samatA bhavet ||23||

the Atomic state

constructed in the Supreme Self

spreads like the tail of

mAyA

the Peacock

as with the bracelet in gold

Sameness becomes variety

* nAnA_atra samatA is ambiguous:

variety becomes Sameness

also

~vlm.23 The minuteness attributed to the Divine Spirit (in the Vedas) is as false as attributing different colors to a peacock’s feathers, and of jewelry to gold, which can not be applicable to the spirit.

प्रकटो_अनेन दीपेन प्रकाशो_अनुभव.आत्मना ।

स्व.सत्ता-नाश-पूर्वो हि विना_अनेन भवेत्_तत: ॥२४॥

prakaTo_anena dIpena prakAzo_anubhava.AtmanA | sva.sattA-nAza-pUrvo hi vinA_anena bhavet_tata: ||24||

prakaTa: anena dIpena prakAza: - illumination is made evident by this lamp

thru experience of Self;

for the prior destruction of its own reality

vinA anena bhavet tata: - without it becomes therefore / from That -24-

~vlm.24. It is that bright lamp which has brought forth light from its thought, and without any loss of its own essential effulgence. (Answer to "what lamp gave light in darkness?" He was the light of the world, and the ligut shine forth in darkness" Gospel).

~sv.24 The light of self-knowledge alone illumines all experiences. It shines by its own light.

#kR* -> #kaTa -> #prakaTa . pra-kaTa – प्रकट -adj.- Evident, apparent, manifest. • public; • #prakaTam टम् -ind.- Clearly, evidently. - Publicly, openly, undisguisedly. (#prakaTI>kR प्रकटीकृ to manifest, unfold, display; प्रकटीभू 'to become manifest, appear'). —mw - (pra + affix kaTa or prob. = pra-kRta, cf. #avakaTa, #utkaTa, #nikaTa, #vikaTa, #samkaTa). • public - <prakaTah so_astu> 'let him show himself'. •• #prakaTam -ind.- evidently, visibly, openly, in public •-• p.#vaikRta -adj.- openly inimical. • p.#zIrSa -adj.- bearing the head uplifted. -> #prakaTana -n.- manifesting, bringing to light. -> #prakaTita . manifested, unfolded, proclaimed, public, evident, clear _kAv. Pur.

यदि सूर्य.आदिकम् सर्वम् जगद्_एकम् जडम् भवेत् ।

yadi sUrya.Adikam sarvam jagad_ekam jaDam bhavet |

तत: किम्_आत्मकम् रूपम् प्रकाश: स्यात्_क्व वा_अथ किम् ॥२५॥

tata: kim_Atmakam rUpam prakAza: syAt_kva vA_atha kim ||25||

yadi sUrya-Adikam sarvam - x =

jagad_ekam jaDam bhavet - x +

tata: kim_Atmakam rUpam - x =

prakAza: syAt_kva vA atha kim - x.

~vlm.25. If the sun and other luminous bodies in the world, were dull and dark in the beginning; then what was the nature of the primeval light and where did it abide? (This question is raised and answered by the prince himself in the next).

~sv.25 What is the light by which one_asees' (knows), if all the lights in the world from the sun onwards become inert? Only the inner light.

शुद्ध-सन्मात्र-चित्त्वम् यत् स्वत: स्वात्मनि संस्थितम् ।

zuddha-sanmAtra-cittvam yat svata: svAtmani saMsthitam |

तद् एतद् अणुना तेजो दृष्टम् बहिर्-अवस्थितम् ॥२६॥

tad etad aNunA tejo dRSTam bahir-avasthitam ||26||

that state of Consciousness which consists of pure being

established of itself in its ownSelf

is this atomic tejas.Heat

established as an external object

~vlm.p.26 The pure essence of the mind situated in the soul saw the light displayed on the outside by its internal particle of the intellect.

तेजांस्य्_अर्क-इन्दु-वह्नीनाम् न भिन्नानि तमो-घनात् ।

tejAMsy_arka-indu-vahnInAm na bhinnAni tamo-ghanAt |

एतावानेव भेदो ऽस्ति यद् वर्णे शौक्ल्य-कृष्णते ॥२७॥

etAvAn eva bhedo_asti yad varNe zauklya-kRSNate ||27||

in the tejas.Heat of the solar and lunar fires

there is no difference from the surrounding darkness

except as there's a difference between light and dark

~vlm.27. There is no difference in the lights of the sun, moon and fire from the darkness, out of which these lights were produced: the difference is only that of the two colours black and white. (Gloss:--Both of them are equally insensible things).

~sv.27 The other sources of light are indeed non-different from the darkness of ignorance and only appear to shine: ... ~sv.28-29 ... thothere is no essential difference between fog and cloud (both of which veil objects), it is often seen that fog seems to radiate light, while cloud seems to obscure it.

#prim. #tejas -n.- >#tij - point or top of a flame or ray, glow, glare, splendour, brilliance, light, fire rv. &c.; the bright appearance of the human body (in health), beauty; the heating and strengthening faculty of the human frame seated in the bile; fiery energy, vital power, semen; • spiritual power [Tejas Heat. Students of Naropa's Seven Yogas will recognize this as Tummo. jd] or moral or magical power or influence.

#vahni - >vah –m.- a draft animal like a horse; or the charioteer or rider; so the conveyer or bearer of a sacrifice to the gods, esp. #agni Fire.

यादृक्-कज्जल-नीहारे मेघ-नीहारयोर् भवेत् । तादृक्-प्रकाश-तमसोर् भेदो नेति तयो: स्थिति: ॥२८॥

yAdRk-kajjala-nIhAre megha-nIhArayor bhavet | tAdRk-prakAza-tamasor bhedo neti tayo: sthiti: ||28||

yAdRk kajjala-nIhAre - just as a raincloud and a mist =

megha-nIhArayor bhavet - x =

tAdRk-prakAza-tamaso: - x =

bhedo neti tayo: sthiti: – there is no difference in the state of the two.

~vlm.28. As the difference of the cloud and snows, consists in the blackness of the one and whiteness of the other; such is the the difference of light and darkness in their colours only, and not in their substance; (as they have no real substantiality in them).

जडयोरुपलम्भाय चिदादित्य: किलैतयो: ।

यदा तपति तेनैते लब्धसत्तैकताम् गते ॥२९॥

jaDayor_upalambhAya cid.Aditya: kila_etayo: | yadA tapati tena_ete labdha-sattA=ekatAm gate ||29||

jaDayor - of these two materialities =

upalambhAya - x =

cid.Aditya: - the sun of Consciousness =

kila_etayo: - alas of these two =

yadA tapati - when it is heated =

tena_ete - by.that these =

labdha-sattA=ekatAm gate - when come to the state of unified reality ...

~VA. they both (light and darkness) are insentient, and are perceived in the light of cit then cit shines, these two merge into one true existence.

~AS. When the cit.sun shines in defiance of these material beings, they become one with true existence.

~vlm.29. Both of these being insensible in their natures, there is no difference between them: and they both disappear or join with one another before the light of intellect. They disappear before the intellectual liçht of the Yogi, who perceives no physical light or darkness in his abstract meditation under the blaze of his intellect. They join together as light and shade,---the shadow inseparably following the light. The adage goes, Zer cheragh tariki:--there is darkness beneath the lighted lamp.

तपस्य् एकश् चिद्-आदित्यो रात्रिंदिवमतन्द्रित: ।

अन्तर्बहि: शिलाद्य्-अन्तर् अप्य् अन्.अस्तमयोदय: ॥३०॥

tapasy_ekaz_cid.Adityo_ rAtrim.divam_a-tandrita: | antar.bahi: zila.Ady-antar_apy_an.astamaya-udaya: ||30||

tapasy_ekaz - in tapas.Heat the one =

cid.Aditya: - Consciousness-Sun =

rAtrim.divam – day & night =

a-tandrita: - unfading - ???

antar.bahi: - within and without =

zila.Adi-antar_apy – even within the likes of a (still) mountain =

an.astamaya-udaya: - unsettingly arisen.

~sv.30 The inner light of consciousness shines for ever within and without, day and night; mysteriously, it illumines the effects of ignorance without removing the darkness of ignorance.

~vlm.30. The sun of the intellect, shines by day and night without setting or sleeping; It shines in the bosom even of hard stones, without being clouded or having its rise or fall.

#tandr - to make languid, to grow fatigued • #tandrati -> #tandrita #atandrita – untiring?? <kiM nu majjasi mAyAyAM pata mA tvam atandrita:> y6127.026. •• #tandra - n. series, line • tandrI f. weariness, laziness • badly played (melody). •• #atandra, #atandrita, #atandrin — a- tandra, - tandrita, - tandrin unwearied.

त्रिलोकी भाति तेन-इयम् जीवस्य प्रथिता_आत्मन: ।

trilokI bhAti tena-iyam jIvasya prathitA_Atmana: |

नानोपलम्भ-भाण्ड-आढ्या कुटी कठिन-कोटरा ॥३१॥

nAnA-upalambha-bhANDa-ADhyA kuTI kaThina-koTarA ||31||

trilokI bhAti - the Triple World appears =

tena – bei that =

iyam – this one =

jIvasya prathitA_Atmana: - projected from the Living.jIva-self =

nAnA-upalambha-bhANDa-ADhyA - x =

kuTI kaThina-koTarA - x.

~vlm.31. The light of this blazing soul, has lighted the sun, which diffuses its light all over the three worlds; it has filled the capacious womb of earth with a variety of provisions, as they lay up large panniers of food in a store-house. (i.e. It is the sun-light that grows and ripens all things for our food).

~sv.31-32-33-34 Just as the ever-luminous sun reveals its real nature with the help of night and day, even so the light of self reveals its real nature by revealing both consciousness and aignorance.

~VA. by this spread-out Self of jiva three worlds shine, like cave of pot filled with various visible riches.

~AS. There are no riches as such. These are the collected packets (pots) of perception! The meaning is: This tri-world hard home full of pots of acquired experiences is illuminated by it.

#labh -> #upalabh -> #upalambha – upa.lambha — m. — obtainment; perceiving, ascertaining, recognition. -> #upalambhana – upa.lambhana — n. — apprehension, perceiving; the capacity of perceiving, intelligence. •-• #svapnopalambha-m स्वप्नोपलम्भं सर्गाख्यं –"the Dream-Perception known as Sarga Creation", y3057.020 • -> #anupalambha –m.- AkAzAd api sUkSmasya parasya paramAtmana: | sarva.Akhya-anupalambhasya kIdRzI bIjatA katham || y4001.026.

#kuT* -> #kRta* -> #kuTi - कुटिः [कुट्-इन्] - The body. • A cottage, hut; BhAg.1.71.16. • A curve, bend. -Comp. – #kuTicara -चरः a porpoise. •• #kuTI –f.- a hut, cottage, shop, MBh.&c. •• kuTaja-: - Wrightia antidysenterica (having seeds used as a vermifuge; cf. #indrayava, "Indra's grain"),*mbh.R.&c.; "born in a pitcher", N. of the sage Agastya (cf._nir. v, 13 and 14) Lex.

#kaTh -> #kaThina - कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.• kaThina: -नः A thicket. • kaThinam - A Shovel, scoop. -> #kaThinya -adj.- stiffness, sternness.

तमस्त्वम् तमसो देहम्_अ.विनाशयता_अमुना ।

तप्यते_अभासया भासा सर्वम्_आभास्यते तम: ॥३२॥

tamastvam tamaso_ deham_a.vinAzayatA_amunA | tapyate_abhAsayA bhAsA sarvam_AbhAsyate tama: ||32||

tamastvam – the state of darkness =

tamasa: deham – the body of the Dark =

a.vinAzayatA_amunA – by this indestructibility =

tapyate – is enflamed =

abhAsayA – by unshining =

bhAsA sarvam_AbhAsyate tama: - a shining that makes the darkness shine.

~VA. by that light (of cit) darkness is seen, without being destroyed,??? and light which lightens all (visibles) is darkness???

~AS. By that unperceivable cit.light (abhAsayA bhAsA) the darkness is heated (tamastvam tapyate), without destroying its body (tamaso deham avinAzayatA), so all the darkness becomes visible (sarvam tama: AbhAsayate).

~vlm.32. It enlightens darkness without destroying itself, and the darkness that receives the light, and becomes us enlightened as light itself. (This passage is explained both in a physical as well as spiritual sense. The light dispelling ignorance and the gloom of nature).

~sv.31-32-33-34 Just as the ever-luminous sun reveals its real nature with the help of night and day, even so the light of self reveals its real nature by revealing both consciousness and aignorance.

पद्म-उत्पले यथा_अर्केण तपता प्रकटी.कृते । प्रकाश-तमसो: सत्ते चिता_एवम् प्रकटी.कृते ॥३३॥

padma-utpale yathA_arkeNa tapatA prakaTI.kRte | prakAza-tamaso: satte citA_evam prakaTI.kRte ||33||

*jd.33 padma-utpale yathA arkeNa – as the lotus-blossom by the sun is =

tapatA prakaTI.kRte – by its heat/light made manifest =

prakAza-tamaso: satte –light and darkness come to be =

citA evam prakaTI.kRte – so by Consciousness manifesting.

~vlm.33. As the shinning sun brings the lotus-buds to light, so the light of the Divine Spirit, enlightens our intellects, amidst the gloom of ignorance which envelopes them.

~sv.31-32-33-34 Just as the ever-luminous sun reveals its real nature with the help of night and day, even so the light of self reveals its real nature by revealing both consciousness and aignorance.

अर्क: कुर्वन्-न् अहोरात्रे दर्शयत्य्_आकृतिम् यथा । चिति: सद्-असती कृत्वा दर्शयत्य्_आकृतिम् तथा ॥३४॥

arka: kurvan-n ahorAtre darzayaty_AkRtim yathA | citi: sad-asatI kRtvA darzayaty_AkRtim tathA ||34||

arka: kurvan-n ahorAtre - x =

darzayaty_AkRtim yathA - x =

citi: sad-asatI kRtvA - x =

darzayaty_AkRtim tathA - x.

as the sun, creating day and night,

makes a form appear

so chiti.Conceit*

made really-unreal

makes a form appear.

* "Conceit" indicates any affected conception (not necessarily vanity).

~vlm. ..., so does the intellect show itself by its development and reticence by turns.

~sv. ... so the light of self reveals its real nature by revealing both consciousness and ignorance.

चिद्-अणोर् अन्तरे सन्ति समग्र-अनुभव-अणव: ।

cid.aNor antare santi samagra-anubhava-aNava: |

यथा मधु-रसस्य अन्त: पुष्प-पन्न-फल-श्रिय: ॥३५॥

yathA madhu-rasasya anta: puSpa-panna-phala-zriya: ||35||

there are

within the chid.aNu-Consciousness.Atom

the atoms of all experiences

within the sweet sap

there are

the essences of flower and fruit

उद्यन्ति चिदणोर् एते समग्रानुभवाणव: ।

udyanti cidaNor ete samagrAnubhavANava: |

मधु-मास-रसाच् चित्रा इव खण्ड-परम्परा: ॥३६॥

madhu-mAsa-rasAc citrA iva khaNDa-paramparA: ||36||

out.of the one chit-Atom

come all the collective Atoms of experience

as from the sap of spring

variety proceeds as a procession of parts

~AS. All particles of experience arise form this cit.atom, as varied patches of gardens (or forests) grow from the essence of the spring months.

परमात्माणुर् अत्यन्त-निःस्वादु: सूक्ष्मता-वशात् ।

paramAtma-aNur atyanta-ni:svAdu: sUkSmatA-vazAt |

समग्र-स्वादु-सत्तैक-जनक: स्वदते स्वयम् ॥३७॥

samagra-svAdu-sattA-eka-janaka: svadate svayam ||37||

paramAtmA-aNur –

the atom that is Supreme.Self

is boundlessly without character/qualities on account of its subtlety

samagra-svAdu-sattaika-janaka: - x =

svadate svayam - x.

~vlm.37. The particle of divine spirit is altogether tasteless, being so very vapid and void of qualities; yet it is always delectable as the giver of flavour to all thing's. (The gloss explains the spirit as spiritual knowled ge, which is unpalatable to all, owing to its abstruse and subtile nature; but which becomes tasty when blended with all other knowledge, which mainly depends on spiritual science. This is in answer to "What particle is that which is entirely tasteless, yet always tasted with zest?).

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

यो.यो नम: रस: कश्चित् समस्तो_sप्य्_अप्स्व्_अवस्थित: ।

yo_yo_ nama: rasa: kaz.cit samasto_'py_apsv_avasthita: |

प्रतिबिम्बम् इव_आदर्शे तम् विना न_अस्त्य्_असौ स्वत: ॥३८॥

pratibimbam iva_Adarze tam vinA na_asty_asau svata: ||38||

whatever you call its flavor

becomes

entirely absorbed in water

—like a reflection in a mirror—

without that

it is not this of itself

~vlm.38. All savours abide in the waters (water being the receptacle of taste), as a mirror is the recipient of a shadow; but the savour like the shadow is not the substance; it is the essence of the spirit that gives it the flavour.

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

त्यजता संस्थितम् सर्वम् चिन्.मात्र-परमा अणुना ।

tyajatA saMsthitam sarvam cin.mAtra-paramA aNunA |

त्यक्तम् जगद् अ.संवित्त्या संवित्त्या सर्वम् आश्रितम् ॥३९॥

tyaktam jagad a.samvittyA samvittyA sarvam Azritam ||39||

by forsaking everything is established here = cin.mAtra-paramA_aNunA - by the*chit.Consciousness-Measure = tyaktam jagad_a.samvittyA - the world is cast-off by lack of samvitti*Awareness = samvittyA sarvam_Azritam - by Awareness, everything becomes a shelter.

~VA. when this atom leaves everything (visible), everything stays as pure consciousness; it leaves by non-perception of world; and by perception it abides in everything.

~AS. As the commentary tells, this is in response to a direct question. By this pure cit particle, everything is forsaken as well as occupied (tyajatA saMsthitam), the world is discarded by it because it is not consciousness, yet, by its own consciousness, it permeates everything (samvityA sarvam Azritam).

~vlm.39. All bodies existing in the world, are forsaken by the atomic spirit of the supreme, by their unconsciousness of Him; but they are dependant upon him, by the consciousness of the divine particle, shining in their souls, (i. e. Consciousness is the connecting link between the human and Divine souls). In answer to "who are forsaken by and supported by the Divine Spirit."

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

*jd.39 tyajatA - by casting-off =saMsthitam sarvam - everything that is co.situate – established here = cin.mAtra-paramA_aNunA - by the*chit.Consciousness-Measure = tyaktam jagad_a.samvittyA - the world is cast-off by lack of samvitti*Awareness = samvittyA sarvam_Azritam - by Awareness, everything becomes a shelter.

अशक्तया स्वात्म-गुप्तौ सर्वम्_आच्छादितम् जगत् ।

azaktayA svAtma-guptau sarvam_AcchAditam jagat |

चित्त-अणुताम्_एव पराम् संप्रसार्य वितानवत् ॥४०॥

citta-aNutAm_eva parAm samprasArya vitAnavat ||40||

a.zaktayA – thru lack of power =

sva.Atma-guptau – hidden in it.Self =

sarvam AcchAditam jagat – the whole world is covered =

citta-aNutAm eva parAm -

samprasArya vitAnavat -

~VA. being powerless to cover itself, it covers whole world,

great and subtle awareness, which stretches like canopy (above the world)

~AS. The translation "being powerless ..." is defective for two reasons. One never accuses cit of being powerless(:-)) Also, it does not note the fem. adjective and what it modifies. It refers to the parA aNutA, the extreme subtleness! Because of its extreme subtle nature, it is incapable of covering itself; yet it extends itself and covers everything in the world.

~vlm.40. It is He who being unable to wrap up himself, enwraps the world in him, by spreading out the vesture of his atomic intellect over all existence. (In answer to "who being uncovered himself covers the whole?).

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

#chad -> #Acchad -> #AcchAdita -adj.- covered; clothed. •-• #patAkA-AcchAdita-akAzA. y1028.007.

#sR – to flow -> #prasR, springing forth -> #samprasR – flowing forth together -> #samprasaranti - [samcAram yAnti MoT_3,14.12].

#tan -> #vitan -> #vitAna –m.n.- extension, great extent, • plenty, abundance; high degree; • manifoldness, variety; • development, growth; • an awning, canopy, cover; • the separate arrangement of the three sacred fires or the separate fires themselves. •-• #vitAna -adj.- "out of tune", dejected, sad; empty; dull, stupid; wicked, abandoned; vitAnI.bhUta -adj.- ‑ being sad or dejected.

आत्म-गुप्तौ न शक्नोति परमात्म-अम्बर-आकृति: ।

Atma-guptau na zaknoti paramAtma-ambara-AkRti: |

मनाग्_अपि क्षणम्_अपि गजो दूर्वावने यथा ॥४१॥

manAg_api kSaNam_api gajo dUrvAvane yathA ||41||

Atma-guptau na zaknoti – not able to hide in the self/soul =

parama.Atma-ambara=AkRti: – is a formation in the Supreme.Self-sky =

manAg api kSaNam api - even a little, even a moment, =

gajo dUrvAvane yathA – as an elephant in a patch of grass.

~vlm.41. The supreme Spirit which is of the form of infinite space, cannot hide itself in any thing within its sphere, which would be like the hiding of an elephant in the grass.

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

तथा_अप्य्_आक्रान्तवान्_विश्वम्_ज्ञातो_गोपायति_क्षणात् ।

tathA_apy_AkrAntavAn_vizvam_jJAto_gopAyati_kSaNAt |

जगद्-धानाकणम् बाल इव_अहो घन-मायिता ॥४२॥

jagad-dhAnAkaNam bAla iva_aho ghana-mAyitA ||42||

tathA api AkrAntavAn vizvam - x =

jJAto gopAyati kSaNAt - x =

jagad-dhAnAkaNam bAla iva aho ghana-mAyitA - x =

~VA. it (self) spreads as whole universe, knows and preserves it?

holding material world surely like a boy (holds) a grain

~AS. I think it is referring to a knowledgeable person - ( jJAtaH). A person who perceives it can hide the whole world in an instant - i.e. make it unreal and non existent, like a kid hiding a tiny grain, O, what a deep power of illusion!

~vlm.42. Yet this all knowing spirit encompasses the world, knowing it to be a trifle, just as a child holds a particle of rice in his hand. This is an act of mayá or delusion. (Here delusion like destiny is represented to exercise its influence on omniscience itself).

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

#AkrAnta

चिन्मात्र-अनुनयेन इदम् जगत्_सन्-न् अपि जीवति ।

वसन्त-रस-बोधेन विचित्रा इव वनावली ॥४३॥

cinmAtra-anunayena idam jagat_san-n api jIvati | vasanta-rasa-bodhena vicitrA iva vanAvalI ||43||

cin.mAtra-anunayena - x =

idam jagat san api - x =

jIvati - lives =

vasanta-rasa-bodhena – bt realizing the sap of springtime =

vicitrA iva vanAvalI – x.

~AB. "jagal-laye na kasyANo: sad-bhUtam api jIvati" ity ... ||

~vlm.43. The spirit of God exists even after the dissolution of the world, by relying in his chit or intellect; just as plants survive the spring by the sap they have derived from it.

~sv.40 37-43 Whatever may be the particular description of the experiences, they are all encompassed in the one experiencing of consciousness.

नी #nI -> #naya -> #anunaya - courtesy, respect, submission

चित्त-सत्ता एवम् अखिलम् स्वतो जगद् इवोदितम् । मधु-मास-रसोल्लासाच् चित्रो हि वन-खण्डक: ॥४४॥

citta-sattA evam akhilam svato jagad ivoditam | madhu-mAsa-rasollAsAc citro hi vana-khaNDaka: ||44||

the state of affective being is everything

the world appears as.if by itself

sprung from the sap of April is the whole array in the forest

~AS. citro vanakhaNDaka: = colorful spot of forest.

सत्यम् चिन्मयम् एवेदम् जगद् इत्य् एव विद्ध्य् अलम् ।

वसन्त-रसम् एव त्वम् विद्धि पल्लव-गुल्मकम् ॥४५॥

satyam cinmayam evedam jagad ity eva viddhy alam | vasanta-rasam eva tvam viddhi pallava-gulmakam ||45||

"satyam – having the character of Sat Suchness – "What-is-So = cin.mayam eva – only a measure of Consciousness = idam jagad" – is this world": = ity eva viddhy alam – so you should know completely. = vasanta-rasam eva - only the flavor of springtime = tvam viddhi pallava-gulmakam - you should know the blossoming bushes.

~vlm.45. Know the world is verily a transformation of the intellect, and all its productions to be as plants in the great garden of the world, nourished by the vernal juice of the intellect.

*jd.45 "satyam – having the character of Sat Suchness – "What-is-So = cin.mayam eva – only a measure of Consciousness = idam jagad" – is this world": = ity eva viddhy alam – so you should know completely. = vasanta-rasam eva - only the flavor of springtime = tvam viddhi pallava-gulmakam - you should know the blossoming bushes.

सर्व.आवय-विसारत्वात् सहस्र-कर-लोचन: । परमाणुर्_असाव् एव नित्य-अनवयव-उदय: ॥४६॥

sarva.Avaya-visAratvAt sahasra-kara-locana: | paramANur_asAv eva nitya-anavayava-udaya: ||46||

sarva.Avaya-visAratvAt – thru all-conception-spreading =

sahasra-kara-locana: - a thousand hands and eyes =

paramANur_asau eva - this Superatom too is =

nitya-anavayava-udaya: - ever-limbless-arisen.

~vlm.46. It is the sap supplied by the intellectual particle, that makes all things grow up with myriads of arms and eyes; in the same manner as the atom of a seed, produces plants with thousand branches and fruits. (In answer to "What formless things take a thousand forms?").

~sv.46-47 ...and all the hands and eyes are its own, thobeing extremely subtle, it has no limbs.

निमेषांशावबोधो हि चिदणो: प्रतिभासते ।

nimeSa-aMza-avabodho_ hi cid.aNo: prati.bhAsate |

यत: कल्पसहस्रौघ: स्वप्ने वार्धकबाल्यवत् ॥४७॥

yata: kalpa-sahasra-ogha: svapne vArdhaka-bAlyavat ||47||

...

for the realized instants of atomic Consciousness

project thousands of Ages in dream

like the growth-stages of a child

~AS. ... in a fraction of an instant, the perception of the cit.atom is reflected from which thousands of kalpas flow, like the childhood turns to old age in a dream. Thus, (tataH) that moment (nimeSANuH) is enough for millions of kalpas. Everything is from the expanding mind of the total existence.

तत: सो_अपि निमेषो_अणु: कल्प-कोटि-शतान्य्_अलम् । सर्व.सत्ता-विलासेन प्रतिभा_एका विजृम्भते ॥४८॥

tata: so_api nimeSo_aNu: kalpa-koTi-zatAny_alam | sarva.sattA-vilAsena pratibhA_ekA vijRmbhate ||48||

tata: sa:_api nimeSa:_aNu: - x =

kalpa-koTi-zatAny_alam - x =

sarva.sattA-vilAsena - x =

pratibhA_ekA vijRmbhate – x.

~VA. in a twinkle of the eye cit.atom projects and perceives as many thougsand kalpas in dream like moment of childhood??? (continues to the next)

~VA. ...so also a moment with billions of hundreds of kalpas, and all this appearing reality is only one light (of cit)

~AS. Combined response.

I see a possible typo: I have vArdhaka

in a fraction of an instant, the perception of the cit.atom is reflected

from which thousands of kalpas flow, like the childhood turns to old age in a dream.

Thus, (tataH) that moment (nimeSANuH) is enough for millions of kalpas.

Everything is from the expanding mind of the total existence.

~vlm.48. This infinitesimal of a twinkling even, is too long for thousands of kalpas, the whole duration of existence is as short as a flash of his eye.

~sv.48-49-50 In the twinkling of an eye this infinite consciousness experiences an epoch within itself, even as in the course of a brief dream one experiences youth and old age and even death.

अभुक्तवत्य्_एव यथा भुक्तवान्_अहम्_इत्य्_अलम् ।

जायते प्रत्ययस्_तद्वन्_निमेषे कल्प-निश्चय: ॥४९॥

abhuktavaty_eva yathA bhuktavAn_aham_ity_alam | jAyate pratyayas_tadvan_nimeSe kalpa-nizcaya: ||49||

a.bhuktavati_eva yathA - x =

bhuktavAn_aham_ity_alam - x =

jAyate pratyaya:_tadvat_nimeSe kalpa-nizcaya: - x.

~vlm.49. It is the idea only that makes a twinkling, appear a kalpa or many, just as the idea of satiety in starvation, is a mere delusion to the deluded soul.

अभुक्त्वा भुक्तवान् अस्मि_इत्य्_एवम् प्रत्यय-शालिन: ।

abhuktvA bhuktavAn asmi_ity_evam pratyaya-zAlina: |

दृश्यन्ते वासना-आविष्टा: स्वप्ने स्व.मरणम् यथा ॥५०॥

dRzyante vAsanA-AviSTA: svapne sva.maraNam yathA ||50||

someone who has not eaten imagining that "I am full"

is similarly affected,

possessed by vAsanAs,

like seeing his own death in a dream

~vlm.50. It is concupiscence only, that makes the famishing to feed upon his thoughts of food; as it is the despair of one's life, that presents his death before him in his dream.

जगन्ति परितिष्ठन्ति परमाणौ चिद्.आत्मनि । प्रतिभासा: प्रवर्तन्ते तत एव हि जागता: ॥५१॥

jaganti paritiSThanti paramANau cid.Atmani | pratibhAsA: pravartante tata eva hi jAgatA: ||51||

jaganti paritiSThanti – pari>sthA about-sit – the worlds evolve = parama-aNau – in the Superatom = cid.Atmani – in*chit.Consciousness-Self =
pratibhAsA: pravartante – projections set in motion =

tatas eva hi jAgatA: - for thus are the Worldlings.

= > "aNau jaganti tiSThanti kasmin bIja iva drume" ity ... ||

~vlm.51. All the worlds reside in the intellectual soul within the atom of its intellect; and the outward worlds are only reflexions (rechauffé) of the inner prototype. (The phenomenal is an ectype of the original noumenal).

* jAgata does not ggl.

jagat -> jagata -> jAgata ???

यद्_अस्ति यत्र तत् तस्मात् समुदेति तद्_एव तत् । आकारिणि विकार.आदि दृष्टम् न गगने_ऽमले ॥५२॥

yad_asti yatra tat tasmAt samudeti tad_eva tat | AkAriNi vikAra.Adi dRSTam na gagane_'male ||52||

yad asti yatra

where something is

tat tasmAt samudeti

that from that arises

that is only that

in the embodied

such transformation is seen

not the immaculate sky.

~vlm.52. Whatever object appears to be situated anywhere, it is but a representation of its, like model in some place or other, and resembles the appearance of figures in bas-relief on any part of a pillar; but the changes occuring[~typo for occurring?] in the external phenomena, are no results of the internal which as the serene vacuum is subject to no change.

चिति भूतानि भूतानि वर्तमानानि संप्रति । भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥५३॥

citi bhUtAni bhUtAni vartamAnAni samprati | bhaviSyanti ca bhUtAni santi bIje drumA iva ||53||

in effective Consciousness

beings upon beings are growing just-now
and they will come.to.be as beings

just like a forest in a seed

~sv. Just as the whole tree [n.b. drumA: is plural = "trees"] with all its future ramifications is in the seed, the entire universe of the past, the present and the future is contained in the atom of infinite consciousness. ~vlm.53. All existences, which are present in the intellect at this moment, are the same as they have existed, and will ever exist inwardly like trees in their seeds.

निमेष-कल्पाव्_एतेन तुषेण_अन्न-कणाव्_इव ।

nimeSa-kalpAv_etena tuSeNa_anna-kaNAv_iva |

वलिता वेष-चेत्याभ्याम्_अणु: स्व.आत्म-अङ्गकम् श्रित: ॥५४॥

valitA veSa-cetyAbhyAm_aNu: sva.Atma-aGgakam zrita: ||54||

nimeSa-kalpau - a moment and an age =

etena tuSeNa - x =

anna-kaNau iva - like grain and its husk - a meal and a morsel =

valitA veSa-cetyAbhyAm aNu: sva.Atma-aGgakam zrita: - x.

~AB. "kalpa: kasya nimeSasya bIjasyevAntarasthitaH" ity ... ||

~VA. moment and epoch by this (cit), like grains by chaff, are surrounded atom of consciousness appears as perceivable, being self of its parts???

~AS. The moment as well as entire kalpas are engulfed by it, like the husk

covering seeds of grains; By its covering and its contents (of

perceivable) the atom of each moment hangs within the soul.

It still does not make too good a sense, and nobody seems to have made

any good sense(:-))

The problem is the "aNu" in the second line is hard to identify.

~vlm.54. The atom of the intellect, contains the moments and ages of time, like grains within the husk; it contains these (as its contents) in the seed within the infinite soul of god. (The soul is the unconscious container of the intellect, which is conscious of the ideas contained in it).

#tuS* – to be satisfied [*unlikely etym.] -> #tuSa –m.- the chaff of any grain. -> #tRNa.tuSa-Adikam – (every) leaf of grass and wisp of chaff. y6083.018. •• chaff blown by the wind, tuSa-lekhA_ iva pavana-zaktyA, y3070.052.

उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि । एष भोक्तृत्व-कर्तृत्वै: स्वात्मा सर्व.जगत्य् अपि ॥५५॥

udAsInavad AsIno na saMspRSTo manAg api | eSa bhoktRtva-kartRtvai: svAtmA sarva.jagaty api ||55||

udAsIna

as.if seated tho rising

na saMspRSTa: manAg api

not contacted even a bit

eSa bhoktRtva-kartRtvai: - it is through Enjoyership and Doership =

sva.AtmA

the own.Self

sarva.jagati api - tho thru.out the world ...

~sv.55 Therefore, thothe self is neither the doer of actions nor the experiencer of experiences, it is the doer of all actions and the experiencer of all experiences: there is nothing apart from it.

~vlm.55. The soul remains quite aloof as if retired from the world (udásína), notwithstanding the subsistence and dependence of the latter upon the former. The Divine soul is unconcerned with its creation and its sustentation at all times. (In answer to "who is the cause of the world without any motive or causality in him? This is the doctrine of perfect bliss of the soul without being ruffled or disturbed by any motivity or activity. So the man imitating divine perfection, is required to be apathetic and callous to all worldly affairs).

#saMspRSTa

जगत्-सत्तोदिते यम् हि शुद्ध-चित्.परमाणुत: ।

jagat-sattA-udite yam hi zuddha-cit-parama-ANuta: |

परमाणोश् च भोक्तृत्व-कर्तृत्वे केवलम् स्थिते ॥५६॥

paramANoz_ca bhoktRtva-kartRtve kevalam sthite ||56||

when the world-reality has arisen

—

for it comes from the Superatom,

the pure. conscious Singularity

—

when Enjoyership and Doership

are fully existent ...

~vlm.56. The essence of the world springs from the atom of the pure Intellect, which however remains apart from both the states of action and passion itself; (the intellect being the thinking principle, has only its perceptivity, without sensitivity of passion, or the Will or volition for action).

~sv.56-57 Within the atom of infinite consciousness the doership and the experiencer are inherent.

#paramANu

जगन् न किम्.चित् क्रियते सर्वदैव न केनचित् ।

विलीयते च नो किम्.चिन् मानुष्याद् दृश्य-खण्डनम् ॥५७॥

jagan na kim.cit kriyate sarvadaiva na kenacit | vilIyate ca no kim.cin mAnuSyAd dRzya-khaNDanam ||57||

the world is not made at-all

—all Providence is not, by anyone—

and nothing whatever comes to an end

mAnuSyAd dRzya-khaNDanam –

It is the perceptual divisions of people.

~vlm.57. There is nothing created or dissolved in the world by any body at any time; all apparent changes are caused by the delusion of our vision; (and it is the province of Vedánta to remove the error of conceiving the unreal worlds as a reality).

सर्वम् सम-समाभासम्_इदम्_आकाश-कोशकम् ।

sarvam sama-samAbhAsam_idam_AkAza-kozakam |

जगत्तया उपशब्दम् च विद्ध्य्_अनाद्यम् निशाचरि ॥५८॥

jagattayA upazabdam ca viddhy_anAdyam nizAcari ||58||

sarvam sama-samAbhAsam - x =

idam AkAza-kozakam – this bit of Space - x +
jagattayA upazabdam ca - x =

viddhi anAdyam nizAcari - x.

~sv.58-59 The world, however, has never really been created, nor does it disappear: it is regarded as unreal only from the relative point of view; from the absolute point of view it is non-different from the infinite consciousness.

~vlm.58. (Viewed in its spiritual light), this world with all its contents, is as void as the vault of the vacuous atmosphere; the word world applied to the phenomena, is but an insignificant term signifying a nothing.

चिद्-अणुर् दृश्य-सिद्ध्य्-अर्थम् आन्तरीम् चिच्-चमत्कृतिम् ।

बही-रूपतया धत्ते स्वात्मनि परिसंस्थिताम् ॥५९॥

cid.aNur dRzya-siddhy-artham AntarIm cic-camatkRtim |
bahI-rUpatayA dhatte svAtmani parisaMsthitAm ||59||

cid.aNu: -

The Consciousness.Atom

provides

the means to realize an object

as interior phenomenal Consciousness

by means of an external form

in your own.Self

distributed.

~vlm.59. It is the particle of intellect that is led by the delusion of máyá, to view the scenes situated in the Divine soul, in the outward appearance of the phenomenal world.

~AS. Not "to be seen (itself)", but to make the visible world possible (dRzyasiddhyartham)

This cit.atom, to make visible world possible, holds the inner creations of the cit on the outside (bahI rUpatayA dhatte), even tho it is still firmly established within itself. Thus, it is projecting an image outside, but the source is inside.

एतद् बहिष्ठम् अन्तस्थम् अस्ति शब्देन वस्तुनि । उपदेशाय सत्त्वानाम् चिद्-रूपत्वाज् जगत्-त्रये ॥६०॥

etad bahiSTham antastham asti zabdena vastuni | upadezAya sattvAnAm cid.rUpatvAj jagat.traye ||60||

this is indicated by the words "external" and "internal"

in the material world

to teach about realities

as the nature of Consciousness.forms

in the Three Worlds

~sv.60 Sages only speak of the inner and the outer, which are but words with no corresponding substance: it is meant to instruct the ignorant.

~vlm.60. The words external and internal as applied to the world, are meaningless and not positive terms; there is no inside or outside of the divine soul, they are contrived to explain its different views by the intellect for the instruction of pupils.

द्रष्टा ऽदृष्ट-पदम् गच्छन्नात्मानम् संप्रपश्यति ।

draSTA 'dRSTa-padam gacchan.na_AtmAnam samprapazyati |

नेत्र-दृश्याभिपातीव सदेवासद् इव स्थितम् ॥६१॥

netra-dRzya-abhipAti_iva sadeva_asad iva sthitam ||61||

the seer going to an unseen.sightless state

does not behold the self

as.if before the eyes,

for the real exists as.if unreal.

~AS. The seer when he reaches the unreachable place (which is normally covered by avidyA) sees itself - the soul, as if it is in front of his eyes (netradRzya-abhipAti iva), he thus sees the sat, as if it is asat (sad asad iva). Thus, according to this King at least, it is possible to perceive the Brahman almost in a normal fashion.

So, this is the instance where normally even it would be declared asat,

being right in front of the eyes, yet one does not call it asat, because

the scriptures say so!

Rings a bell?:-)

~sv.61-62 The seer, himself remaining unseen, sees himself; and the seer does not ever become an object of consciousness.

~vlm.61. The viewer looking into the invisible being within himself, comes to see the soul; but he who looks on the outside with his open eyes, comes to view the unreal as real.

नच गच्छति दृश्यत्वम् द्रष्टा ह्यसदवास्तवम् ।

na.ca gacchati dRzyatvam draSTA hy_asad_a-vAstavam |

आत्मन्येव न यत्किम्.चित्तत्तामेति कथम् पर: ॥६२॥

Atmany_eva na yat_kim.cit_tattAm_eti katham para: ||62||

but it does not go to objectivity

for the seer is not.So, without objective reality

what is not anything in the self

how is it then That reality

~vlm.62. Therefore whoever looks into the soul (as the true reality), can never view the false phenomena as realities as others do.

~AS. Also, the seer (draSTA) cannot ever have the nature of the unreal perceivable asat, since he cannot take on the nature of something (tattAm of the dRzya) which is not in him at all. Thus, instead of scriptures, he is proposing a common sense argument why a soul observed by itself still cannot be asat - since it has no trace of asat in it. Thus, it is suspending the deduction of "perceived implies unreal", because it cannot be applied in this case. Thus, it is limiting the application of this principle, removing its fault of "over reach (ativyApti)", exactly what I was proposing!

दृग्_एव लोचने सा च वासना-अन्तम् निजम् वपु: ।

बही-रूपतया दृश्यम् कृत्वा द्रष्टृतया उदिता ॥६३॥

dRg_eva locane sA ca vAsanA-antam nijam vapu: |
bahI-rUpatayA dRzyam kRtvA draSTRtayA uditA ||63||

the Seer is quite its range of sight

and its vAsanA within its native body

is seen making its many forms

by the arising of Seerness

~sv.63 The seer is the sight only, and when the latent psychic impressions have ceased, the seer regains its pure being; when the external object is imagined, a seer has been created.

न विना द्रष्टृताम् अस्ति दृश्य-सत्ता कथंचन ।

पितृतेव विना पुत्रम् द्विता एव ऐक्य-पदम् विना ॥६४॥

na vinA draSTRtAm asti dRzya-sattA katham.cana |

pitRteva vinA putram dvitA eva aikya-padam vinA ||64||

not without some sort of Seership

is there objective reality

not without a son is there Fatherhood

nor any duality outside the unitive state

~vlm.64. There can be no object of sight, unless there is a looker also, as there can be no child without its parent. This duality (of their mutual dependence upon one another), proceeds from the want of knowledge of their unity.

~sv.64-65 If there is no subject, there is no object either: it is the son that makes a man 'father'. Again, it is the subject that becomes the object; there is no object (sight) without a subject (seer), even as without a father there is no son. Because the subject (seer) is pure consciousness, he is able to conjure up the object. This cannot be the other way round: the object does not give birth to the subject.

द्रष्टा_एव दृश्यताम् एति न द्रष्टृत्वम् विनास्ति तत् ।

विना पित्रा_इव तनयो विना भोक्त्रा_इव भोग्यता ॥६५॥

draSTA_eva dRzyatAm eti na draSTRtvam vinA_asti tat |

vinA pitrA_iva tanayo vinA bhoktrA_iva bhogyatA ||65||

the seer becomes the seen,

for there is no state of Seer without being that,

as no son without a father

or enjoyment without an enjoyer

~vlm.65. The viewer himself becomes the view as there can be no view without its viewer. No body prepares any food, unless there be some body to feed upon it. [?]

द्रष्टूर्_दृश्य-विनिर्माणे चित्त्वाद्_अस्त्य्_एव शक्तता । कनकस्य अवदातस्य कटकादि कृताव्_इव ॥६६॥

draSTUr_dRzya-vinirmANe cittvAd_asty_eva zaktatA | kanakasya avadAtasya kaTakAdi kRtAv_iva ||66||

draSTU: – Of the Drashtr Perceiver =

dRzya-vinirmANe cittvAd asty eva zaktatA -

kanakasya avadAtasya -

kaTaka-Adi kRtau iva -

~sv. Therefore the seer alone is real, the object being hallucination: gold alone is real, the bracelet is a name and a form. As long as the notion of bracelet lasts, the pure gold is not apprehended; as long as the notion of the object persists, the division between the seer and the seen also persists.

~vlm.66. It is in the power of the intellect (imagination), to create the views of its vision; as it lies in the capacity of gold, to produce all the various forms of jewellery. (e. i.e. Fancy paints and moulds itself in many colours and shapes. The creations of phantasy are mere phantoms--phantasia et phantasmos).

दृश्यस्य द्रष्टृ-निर्माणे जडत्वान् नास्ति शक्तता । कटकस्य तु हैमस्य यथा कनक-निर्मितौ ॥६७॥

dRzyasya draSTR-nirmANe jaDatvAn nAsti zaktatA | kaTakasya tu haimasya yathA kanaka-nirmitau ||67||

There is no capacity

for an object of perception

in the artisanship of the Seer

thru inertia, and lack of skill.

dRzyasya draSTR-nirmANe - x =

jaDatvAn nAsti zaktatA - x +

kaTakasya tu haimasya - x =

yathA kanaka-nirmitau - x.

~vlm.67. The inanimate view never has nor can have the ability of producing its viewer; as the golden bracelet has no power of bringing the gold into being.

sv. ... As long as the notion of bracelet lasts, the pure gold is not apprehended; as long as the notion of the object persists, the division between the seer and the seen also persists.

चेतनादृश्य-निर्माणम् चित् करोत्य् असद् एव सत् ।

आकारणम् मोह-हेतुम् हेमेव कटक-भ्रमम् ॥६८॥

cetanAdRzya-nirmANam cit karoty asad eva sat | AkAraNam moha-hetum hemeva kaTaka-bhramam ||68||

cetanAdRzya-nirmANam - x =

cit karoty asad eva sat - x +
AkAraNam moha-hetum - x =

hema iva kaTaka-bhramam - x.

~vlm.68. The intellect having the faculty of intellection (chetana), forms the thoughts of intelligibles (chetyas) within itself, which however unreal are erroneously viewed as real entities by its intellectual vision to its own deception, as it is caused by the appearance of jewellery in gold.

कटकत्वावभासे हि यथा हेम्नो न हेमता ।

kaTakatva-avabhAse hi yathA hemno na hematA |

सत्येव प्रकचत्य् एवम् द्रष्टृ-दृश्य-स्थितौ वपु: ॥६९॥

saty_eva prakacaty_evam draSTR-dRzya-sthitau vapu: ||69||

it's like the appearance of a bracelet

altho in gold there is nothing golden

it projects in the real

& so

seated in Seer & Seen

is the body

~sv. ... As long as the notion of bracelet lasts, the pure gold is not apprehended; as long as the notion of the object persists, the division between the seer and the seen also persists.

द्रष्टा दृश्यतया तिष्ठन्द्रष्टृतामुपजीवति ।

सत्याम् कटकसंवित्तौ हेम काञ्चनतामिव ॥७०॥

draSTA dRzyatayA tiSThan draSTRtAm upajIvati |

satyAm kaTaka-samvittau hema kAJcanatAm iva ||70||

draSTA dRzyatayA tiSThan –

the Seer

sitting with a state of perception

gets a living

by being a Seer.

What is real

in a perceived ornament

is its goldenness.

~sv.70 But, just as because of the consciousness in the bracelet, gold realises its goldness, the subject (seer) manifesting as the object (the seen) realises subjectivity (consciousness).

~vlm.70. Thus the viewer becoming the view (i. e. the subject being turned to the object), still views himself as the viewer; as gold transformed to a jewel, is always looked upon as gold.

एकस्मिन्_प्रतिभासे हि न सत्ता द्रष्टृ-दृश्ययो: ।

ekasmin_pratibhAse hi na sattA draSTR-dRzyayo: |

पुं-प्रत्यय-प्रकचने क्व पशु-प्रत्यय उदय: ॥७१॥

puM-pratyaya-prakacane kva pazu-pratyaya udaya: ||71||

ekasmin_pratibhAse hi - x =

na sattA draSTR-dRzyayo: - x +

puM-pratyaya-prakacane - x =

kva pazu-pratyaya udaya: - x.

when there is the appearance of one,

there is no state of existence of Seer and Seen.

When the human gender is defined,

how does the neuter gender arise?

~sv.71 One is the reflection of the other: there is no real duality.

~vlm.71. One unity alone being apparent in all nature, it is useless to talk of the-duality of the viewer and view. A word with a masculine affix cannot give the sense of a neuter noun.

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा संप्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA samprapazyati |

द्रष्टुर्_हि दृश्यतापत्तौ सत्ता_असत्ता_इव तिष्ठति ॥७२॥

draSTur hi dRzyatApattau sattA_asattA*iva tiSThati ||72||

seeing his own self as a perceived object

the perceiver does not see well,

for when the Perceiver comes to be

what is real seems to be unreal

~sv.72 The seer does not see himself as he sees the object: the seer sees himself as the object, and therefore does not see — tho he is the reality, yet he appears to be unreal.

~vlm.72. The viewer who feasts his eyes with a view of the outer visible world, cannot have the sight of the inner soul with the internal eyes of his intellect; but when the viewer shuts out the outer view, all its realities appear as unreal.

बोधाद् गलित-दृश्यस्य द्रष्टु: सत्तेव भासते ।

अबुद्धे कटके स्वस्य हेम्नो ऽकटकता यथा ॥७३॥

bodhAd_galita-dRzyasya draSTu: sattA_iva bhAsate |

a-buddhe kaTake svasya hemno_'kaTakatA yathA ||73||

bodhAt - thru realization =

galita-dRzyasya draSTu: - of the perceiver exhausted of percepts =

sattA_iva bhAsate – it appears as.if something.So =

a-buddhe kaTake - when a bracelet is not realized, =

svasya hemna: - of your own gold =

akaTakatA yathA – thus there is no braceletness.

~vlm.73. When the viewer perceives the unreality of the visibles by the light of his understanding, he then comes to see the true reality. So by retracting the mind from viewing the figure of the jewel, one comes to see the nature of its gold only.

दृश्ये सत्य् अस्ति वै द्रष्टा दृश्यम् द्रष्टरि भासते ।

dRzye saty asti vai draSTA dRzyam draSTari bhAsate |

द्वयेन च विना नैकम् नैकम् अप्य् अस्ति चानयो: ॥७४॥

dvayena ca vinA naikam naikam apy asti cAnayo: ||74||

dRzye saty - when the seen is real =

asti vai draSTA - it is indeed the seer =

dRzyam draSTari bhAsate - the seen in the seer appears +
dvayena ca vinA na ekam - and without the two there is no one =

na ekam apy asti ca anayo: - x.

~sv.74 The subject exists because of the object, and the object is but a reflection of the subject: duality cannot be if there is not one, and where is the need for the notion of 'unity' if one alone exists?

~vlm.74. The visibles being present, there must be their viewers also to whose view they are apparent. It is the absence of both (the viewer and the view), and the knowledge of their unreality, that produce the belief of unity. (The disappearance of the visible, causes the withdrawal of the viewer; like the removal of the umbrella, drives away its shade).

सर्वम् यथावद्_विज्ञाय शुद्ध-संविन्.मय=आत्मना ।

sarvam yathAvad_vijJAya zuddha-samvin.maya=AtmanA |
वाचाम्_अविषयम् स्वच्छम् किम्.चिद्_एव अवशिष्यते ॥७५॥

vAcAm_aviSayam svaccham kim.cid_eva avaziSyate ||75||

in this way everything understood by oneself

is clearly made of pure awareness

whatever remains is without a sensory object

~AS. ... "By the soul (AtmanA) full of pure consciousness [saMvit?]".

~vlm.75. The man who considers all things in the contriteness of his conscious soul, conies at last to perceive something in him, which is serenely clear, and which no words can express.

आत्मानम् दर्शनम् दृश्यम् दीपेनेवावभासितम् ।

AtmAnam darzanam dRzyam dIpena_iva_avabhAsitam |
कृतम् च सर्वम् एतेन चिन्-मात्र-परमाणुना ॥७६॥

kRtam ca sarvam etena cin.mAtra-paramANunA ||76||

the presence of the Self

is a percept

as if illumined by a lamp

and everything is made

by this measure of Consciousness,

the Superatom.

~vlm.76. The minute particle of the intellect, shows us the right of the soul as clearly as a lamp enlightens everything in the dark.

मातृ-मान-प्रमेय=आख्यम् बुधो निगिरति त्रयम् ।

हेम_इव कटक-आदित्वम्_अ.सन्-मयम्_उपस्थितम् ॥७७॥

mAtR-mAna-prameya=Akhyam budho nigirati trayam | hema_iva kaTaka-Aditvam_a.san-mayam_upasthitam ||77||

there are the Measurer, the Measure, and the Measurable

a thinking person involves all three

like gold established as an unreal mode in its jewelry

~vlm.77. The intelligent soul is absolved of its perceptions of the measure, measurer and measurables...

यथा न जल-भूम्य्=आदे: पृथक्_किम्.चिन्_मनाग्.अपि ।

yathA na jala-bhUmy=Ade: pRthak_kim.cin_manAg.api |

तथा_एतस्मात्_स्वभाव-अणोर्_न किम्.चित्_पृथग्_अस्ति हि ॥७८॥

tathA_etasmAt_svabhAva-aNor_na kim.cit_pRthag_asti hi ||78||

(what is it from which nothing is apart?)

apart from water, earth, & other elements

there's not a bit of anything

so too
from its atomic nature

there is not anything apart

~vlm.78. As there is nothing which is not composed of the elementary bodies of earth, water &c; so there is nothing in nature which is apart from the nature of the atomic intellect. (Answer to "what is that from which nothing is apart?).

सर्वग-अनुभव-आत्मत्वात् सर्व.अनुभव-रूपत: ।

एकत्व-अनुभव-न्याये रूढे सर्व.एकता_अस्य हि ॥७९॥

sarvaga-anubhava-AtmatvAt sarva-anubhava-rUpata: | ekatva-anubhava-nyAye rUDhe sarva-ekatAsya hi ||79||

sarvaga-anubhava-AtmatvAt - x =

sarva-anubhava-rUpata: - x +

ekatva-anubhava-nyAye rUDhe sarva-ekatAsya hi - x.

from the omnipresent experience of self

thru the experience of all forms

sarva.anubhava-rUpata: -
when the logical experience of all is assumed as its all-oneness...

~AS. Having the experience which reaches everywhere (sarvaga-anubhava-AtmatvAt ) and the principle of unified experience being well established (ekatva-anubhava-nyAe rUDhe) from the form of the universal experience (sarvAnubhavarUpataH) he certainly has the perception of unity of all (asya sarvaikatA hi).

अस्य इच्छया पृथङ्_नास्ति वीचिता इव महाम्भस: ।

asya_icchayA pRthaG_na_asti vIcitA_iva mahA.ambhasa: |

इच्छा अनुरूप-संपत्तेर्_भावितार्थ-एकता किल ॥८०॥

icchA_anurUpa-sampatter_bhAvita.Artha-ekatA kila ||80||

nothing is apart from its Wish.to.be

as a wave is not apart from the Great Ocean

for the Wish gets its corresponding fortune

fancy and meaning are the same

~AS. By his will (asya icchayA) there is no separation - like the ocean has no separation like waves, for one who gets according to his wish (icchA-anurUpa-sampatteH),

conception and meaning are the same.

~vlm.80. Our desires being the parents of our wished for objects, they are the same with our prospects in our view: therefore there is no difference between our desires and desired objects; as there is none between the sea and its waves. (In refutation of the question;, "what is that which is distinct from the wish?).

दिक्-कालाद्य्-अनवच्छिन्न: परमात्मास्ति केवल: ।

सर्वात्मत्वात् स सर्वात्मा सर्वानुभवत: स्वत: ॥८१॥

dik-kAlAdy-anavacchinna: paramAtmAsti kevala: | sarvAtmatvAt sa sarvAtmA sarvAnubhavata: svata: ||81||

dik-kAla.Ady-an.avacchinna: - x =

paramAtmA asti kevala: - x +
sarvAtma.tvAt - x =

sa sarva.AtmA - x.

sarva.anubhava.tas svata: -

~sv. Of that it cannot be said that it is one or that it is many.

~vlm.81. The Supreme Soul exists alone unbounded by time and space. Being the universal soul, it is the soul of all; and being omniscient, it is no dull matter at all. (Answer to "what is the undivided duality and plurality?).

सन्नेष चेतनात्मत्वाद् दर्शनानवबोधत: । द्वैतैक्ये नात्र विद्येते सर्व.रूपे महात्मनि ॥८२॥

sanneSa cetanAtmatvAd darzanAnavabodhata: | dvaitaikye nAtra vidyete sarva.rUpe mahAtmani ||82||

san-n eSa cetanAtma.tvAt -

this being.so

thru lack of understanding of its perception

duality and unity are not seen here

sarva.rUpe mahAtmani -

in the All.Form in the Great Self.

~vlm.82. The Ens being but intelligence, is not perceptible to sight; there is unity and no duality in it; but all forms unite into one in the great self of the Supreme.

~VA. Real, but seems unreal, being the very self of mind, it is not

available for perception,

in great Self, taking form of all, here is no either duality nor

non-duality.

~AS. This being just the conscience (cetana) but because of being not perceivable (darzana-anavabodhataH), there is no duality or unity in the universal great soul.

The next verse clarifies why neither are present....

यदि कश्चिद् द्वितीय: स्यात् तदैकस्यैकता भवेत् ।

द्वैतैक्ययोर् मिथ: सिद्धिर् आतपच्छाययोर् इव ॥८३॥

yadi kazcid dvitIya: syAt tadA_ekasya_ekatA bhavet | dvaita-aikyayor mitha: siddhir Atapac-chAyayor iva ||83||

if something should be a second

then the one becomes a oneness.

Of duality and unity

mutually

the scope is like that of sunshine and shadow.

~vlm.83. If there be a duality, it is the one and its unity. The unity and duality of the universal soul, are both as true as the light and its shade joined together.

~AS. ... the concept of being unique requires something else to differentiate form. And you can never have both duality and unity as available concepts.

यत्र नास्ति द्वितीयो हि तत्र एकस्य एकता कथम् ।

yatra na_asti dvitIyo hi tatra_ekasya_ekatA katham |

एकतायाम् असिद्धायाम् द्वयम्_एव न विद्यते ॥८४॥

ekatAyAm_a-siddhAyAm dvayam_eva na vidyate ||84||

for where there is not any second

how can there be*oneness_

of the one there?

When there is no effective singleness

then a second is not to be known.

yatra na_asti dvitIyo hi - x =

tatra_ekasya_ekatA katham - x +
ekatAyAm_a-siddhAyAm - x =

dvayam_eva na vidyate - x.

jd. Compare the "singularity" of the Big Bang.

~vlm.84. Where there is no duality or any number above it, there unity also can have no application to any; and where there is no unit, there cannot be any two or more over it, which arc but repetitions of the unit, (except an indeterminate all or whole).

एवम् स्थिते तु यस् तिष्ठंस्_तत् तादृक् तद् इवास्ति हि ।

evam sthite tu yas_tiSThan_tat tAdRk tad iva_asti hi |

तस्मान् न व्यतिरिक्तम् तद्-रूपम् द्रव इवाम्भस: ॥८५॥

tasmAn na vyatiriktam tad-rUpam drava_ iva_ambhasa: ||85||

but what stands in such a situation

is just thatwise like that

from that there is no distinctive that-form,

it's like a river and its flow

~vlm.85. Anything which is so situated, is in itself such as it is; it cannot be more or less than itself; but is identic with itself like water and its fluidity.

नानारम्भ-विभासम् च साम्येनाक्षुब्ध-रूपिण: ।

nAnA-Arambha-vibhAsam ca sAmyena-akSubdha-rUpiNa: |

बीजस्यान्तस् तरुर् इव ब्रह्मणो ऽन्त: स्थितम् जगत् ॥८६॥

bIjasya_antas_tarur_iva brahmaNo_anta: sthitam jagat ||86||

nAnA-Arambha-vibhAsam ca – and a variety of affairs projected =

sAmyena akSubdha-rUpiNa: - x =
bIjasya antas tarur iva – like the tree within a seed =

brahmaNa:_anta: sthitam jagat – the world is within the brahman*Immensity.

~vlm.86. The multiplicity of forms which it exhibits, blends into a harmonic whole without conflicting with one another. The multifarious creation is contained in Brahma, like a tree with all its several parts in the embryonic seed.

~VA. the first line... is the structure in showing opposites

nAnA-sAmyenA; rambha-akSubdha; vibhAsam-rUpiNaH?

~AS. The world has many activities going on (nAnA-Arambha-vilAsena), but it is in Brahman which is undisturbed because of it even nature (sAmyena akSubdharUpiNaH),

like the whole active tree inside inert seed.

द्वैतम् अप्य् अपृथक् तस्माद्धेम्न: कटकता यथा ।

सम्यग्-बुद्धावबोधो हि द्वैतम् तच् च न सन्मयम् ॥८७॥

dvaitam_apy_apRthak_tasmAd.d_hemna: kaTakatA yathA | samyag.buddha-avabodho_ hi dvaitam tac ca na sanmayam ||87||

altho a second

it is not apart from That

like the braceletness of gold =
samyag.buddha-avabodha: hi – for the totally realized understanding is =

dvaitam – a second =

tac ca na sanmayam – and that is not a form of the existent.

~vlm87. Its dualism is as inseparable from it as the bracelet from its gold; and althomultiformity of nature, is evident to the comprehensive understanding; yet it is not true of the true entity (of God).

dvaitam-apy-apRthak-tasmAd-hemna: kaTakatA yathA |

samyag.buddhAvabodho hi dvaitam tacca na sanmayam ||y3081087]

~VA. duality is not separated from That, like braceleteness and gold;

second line - ???

~AS.

Even the (apparent) duality is not a real separation, like braceletness

in gold.

The duality is the proper knowledge of the knowledgeable (samyak -

buddha -avabodha) that it isn apparent but not real (na ca sanmayam).

~vlm.87. Its dualism is as inseparable from it as the bracelet from its gold; and althomultiformity of nature, is evident to the comprehensive understanding; yet it is not true of the true entity (of God).

यथा द्रवत्वम् पयस: स्पन्दनम् मातरिश्वन: ।

yathA dravatvam payasa: spandanam mAtarizvana: |

व्योम्न: शून्यत्वम् एवम् हि न पृथग्-द्वैतम्-ईश्वरात् ॥८८॥

vyomna: zUnyatvam evam hi na pRthag-dvaitam-IzvarAt ||88||

as there is fluidity in water

there isenergy in the firestick

and likewise emptiness in the sky

no separate duality comes from the Lord

~vlm.88. Like fluidity of water, fluctuation of air, vacuity of the sky, is this multiformity and inseparable property of the Godhead.

द्वैत-अद्वैत=उपलंभो हि दुःखायैव क्रिया-आत्मने ।

निपुणो_ऽनुपलंभो यस्_त्व्_एतयोस्_तत्_परम् विदु: ॥८९॥

dvaita.advaita=upalaMbho hi du:khAya_eva kriyA-Atmane | nipuNo_anupalaMbho yas_tv_etayos_tat_param vidu: ||89||

where there is conflict of the dual and nondual

in the active soul

it goes only to its sorrow;

but what is entirely without conflict of these,

they call that para.Perfect.

~vlm.89. Disquisition of unity and duality is the cause of misery to the restless spirit, it is the want of this distinction that consummates the highest knowledge.

~sv. Of that it cannot be said that it is one or that it is many.

मातृ-मान-प्रमेयादि-द्रष्टृ-दर्शन-दृश्यता ।

एतावज् जगद् एतच् च परमाणौ चिति स्थितम् ॥९०॥

mAtR.mAna.prameya-Adi=draSTR.darzana,dRzyatA | etAvaj_jagad_etac_ca paramANau citi sthitam ||90||

mAtR-mAna-prameya.Adi-draSTR-darzana-dRzyatA –

the measurer.measure.measurement-&c=seer.seeing.sightness =

etAvaj jagad etac ca – insofar as it is this world =

paramANau citi sthitam – is set in the Conscious Singularity.

~vlm.90. The measure, measurement and measurer of all things, and the viewer, view and vision of the visible world, are all dependent on the atom of the intellect which contains them all. (i. e. The divine mind is the maker and pattern of the great fabric of the universe, which it contains and views in itself).

~sv. Of that it cannot be said that it is one or that it is many.

अयम् जगद्-अणुर्_नित्यम्_एतेन_अणु-सुमेरुणा ।

ayam jagad-aNur_nityam_etena_aNu-sumeruNA |

स्पन्दनम् पवनेन_इव स्वाङ्ग एव कृत-आकृत: ॥९१॥

spandanam pavanena_iva svAGga eva kRta-AkRta: ||91||

ayam jagad-aNur nityam - this world-atom ever =

etena aNu-sumeruNA - x +

spandanam pavanena iva - x =

svAGga eva kRta-akRta: - x.

~vlm.91. The atom of the divine intellect, spreads out and contracts in itself, like its limbs, these mountainous orbs of the world, by an inflation of its spirit as it were by a breath of air.

~sv. Of that it cannot be said that it is one or that it is many.

~VA. this world by this eternal Self, like atom by Sumera,

like movement by wind, is unmade yet seems created, being its own part,.

~AS. The world particle is being moved about as if by wind and is put

together and taken apart (multiple times) by the soul situated as a

central pole - like sumeru mountain.

अहो नु भीमा माया_इयम् अथवा मायिनाम् परा ।

aho nu bhImA mAyA_iyam athavA mAyinAm parA |

परमाण्व्-अन्तरा_इव_अस्ति यत् त्रैलोक्य-परम्परा ॥९२॥

paramANv-antarA_iva_asti yat trailokya-paramparA ||92||

aho nu bhImA mAyA iyam - O now how fearsome is this mAyA Illusion

athavA mAyinAm parA - x +

paramANu-antarA iva asti - x =

yat trailokya-paramparA - what is the procession of the Tripe World.

~vlm.92. O the wonder, and the great wonder of wonders! that this atom of the intellect, should contain in its embryo, all the three regions of the worlds, above and below one another.

~sv. Of that it cannot be said that it is one or that it is many.

अथासंभव-मायित्वम् एवैतत् सर्वदा स्थितम् ।

atha_asambhava-mAyitvam eva_etat sarvadA sthitam |

चिन्.मात्र=परमाणुत्व.मात्रम् एव जगत्-स्थिति: ॥९३॥

cin.mAtra=paramANutva.mAtram eva jagat-sthiti: ||93||

then

this is mAyA magic

it does not happen

the only measured Consciousness is the paramaNu.Superatom,

the singularity existent as this world

~vlm.93. O! it is an incredible delusion that must ever remain an inexplicable riddle, how the monstrous universe is contained in the minute atom of the Intellect. ~sv. Of that it cannot be said that it is one or that it is many.

अन्तर्गत-जगज्-जालो_ऽप्य्_एषो_ऽणु: साम्यम्_अत्यजन् ।

antargata-jagaj-jAlo_'py_eSo_'Nu: sAmyam_atyajan |
स्थितो_ऽन्तस्थ-बृहद्-वृक्षम् बीजम् भाण्ड-उदरे यथा ॥९४॥

sthito_'ntastha-bRhad-vRkSam bIjam bhANDa-udare yathA ||94||

tho contained in the world-net

this Atom

being forsaken

exists

like a great tree within a seed within a pot

~vlm.94. As a pot contains in it, the seed, with a huge tree within its cell, so does the divine soul contain the atom of the intellect, containing the chains of worlds (outstretched within itself).

बीजे_अन्तर्-वृक्ष-विस्तार: स्थित: स-फल-पल्लव: ।

bIje_antar.vRkSa-vistAra: sthita: sa-phala-pallava: |

परया दृश्यते दृष्ट्या जगच्_च चिद्.अणु-उदरे ॥९५॥

parayA dRzyate dRSTyA jagac-ca cid.aNu-udare ||95||

within the seed

the branching of a tree

exists with sprouts and fruit

and the world

in the womb of a chit.Atom.

bIje_antar.vRkSa-vistAra: - x =

sthita: sa-phala-pallava: - x +

parayA dRzyate dRSTyA - x =

jagac-ca cid.aNu-udare - x.

स_ शाखा-फल-पुष्पम् स्व.महद्-बीज=कोटरे ।

sa_ zAkhA-phala-puSpam sva.mahad-bIja=koTare |

यथा तरु: स्थितस् तद्वद् विकासि चिद्-अणोर्_जगत् ॥९६॥

yathA taru: sthitas_tadvad_vikAsi cid.aNor_jagat ||96||

it is,

branch and fruit and flower,

itself

the transforming seed in the flower's ovary

is existent

as a tree

in that way the expansion of the Conscious Atom

the world

~vlm.96. The expansion of the world in the atom of the Intellect, is analogous to the enlargement of the hidden parts of the seed, into leaves and branches, fruits and flowers.

~sv. Of that it cannot be said that it is one or that it is many.

संस्थितम् द्वैतम्-अद्वैतम् बीज-कोश इव द्रुम: ।

saMsthitam dvaitam-advaitam bIja-koza_ iva druma: |

जगच्_चित्.परमाण्वन्तर्-य: पश्यति स पश्यति ॥९७॥

jagac_cit.paramANv.antar_ya: pazyati sa pazyati ||97||

it is established dual-nondually

like

a tree sheathed in a seed

the world

within

the Conscious Singularity

if you see it, you see it

~vlm.97. As the multiformity of the future tree, is contained in the uniform substance within the seed; it is in like manner that the multiplicity of worlds, is situated in the unity of the atomic Intellect, and as such it is seen by any one who will but look into it.

~AS. As the tree with its multiple parts stays as one inside the seed, so does the world stays inside the particle of the cit of Brahman, one who sees this, really sees it all. (i.e. he knows!) This is a standard phrase to praise understanding.

~jd. it's like the repeated phrase at the end of many*upAniShad.s. I read it also as a play on "see" = view/know.

न द्वैतं नैव चाद्वैतं न च बीजं न चाङ्कुरः ।

न स्थूलं न च वा सूक्ष्मं नाजातं जातमेव च ॥९८॥

na dvaitam na_eva ca_advaitam na ca bIjam na ca_aGkura: | na sthUlam na ca vA sUkSmam na_ajAtam jAtam_eva ca ||98||

neither dual nor nondual,

neither the seed nor the sprout,

not the gross and not the subtle,

not the unborn yet not the born...

~vlm.98 It is neither a unity nor a duality, neither seed or its sprout. It is not thin or thick, born or unborn.

न च_अस्ति न च न_अस्ति_इदम् न सौम्यम् क्षुभितम् न च ।

na ca_asti na ca na_asti_idam na saumyam kSubhitam na ca |

त्रि.जगच्-चिद्.अनोर्_अन्त: ख-वाय्व्_अपि न किम्.चन ॥९९॥

tri.jagac-cid.anor_anta: kha-vAyv_api na kim.cana ||

neither

"it is"

nor

"it isnt"

it is

neither shaken nor calm

the Triple World is within an Atom of Consciousness

where

even the sky and wind are not anything

~vlm.99 He is neither an entity nor a nonentity, nor graceful nor ungraceful. And thoit contains the three worlds with the ether and air, yet it is nothing and has no substance at all.

न जगन्_न_अ-जगच्_च_अस्ति विद्यते चित्.परा शुभा ।

सर्व.आत्मिका यदा यत्र सा यथा_उदेति तत्_तथा ॥१००॥

na jagan_nAjagac_ca_asti vidyate cit.parA zubhA | sarvAtmikA yadA yatra sA yathodeti tat_tathA ||100||

there is no world

nor the absence of a world

when there is only perfectly pure Consciousness

when and where there is an AllSelfling

it arises thus as that.

~vlm.100. There is no world nor a not-world beside the intellect, which is all of itself, and is said to be such and such in any place or time, as it appears so and so to us there and then.

उदेत्य्_अनुदितो_अप्य्_एष स्वयम्.वेदन-जृंभति: ।

udety_an-udito_'py_eSa_ svayam.vedana-jRMbhati: |

परम-आत्माणोर्_एक-आत्मा समग्र-आत्मतया_इव खे ॥१०१॥

parama.AtmA-aNor_eka.AtmA samagra-AtmatayA_eva khe ||101||

it arises tho unarisen

as the proper expansive knowing

of the Supreme.Self-Atom

a single self

existing only thru the holistic Self in personal space

~vlm. It rises as if unrisen, and expands in its own knowledge; it is selfsame with the supreme soul, and as the totality of all selves, it spreads through the whole vacuum as air.

~sv. It is neither seer nor seen, neither subject nor object, neither this nor that. Neither unity nor diversity can be truly established as the truth: for every thesis gives rise to antithesis.

102

द्रुमो_ भूमौ स्व.बीजत्वम् इव_उदेत्य्_अनुदेत्य्_अपि ।

drumo_ bhUmau sva.bIjatvam iva_udety_an.udety_api |

परम् तत्त्वम् जगद्-भङ्ग्या जगत् ताम् स्व.उदयेन च ॥१०२॥

param tattvam jagad-bhaGgyA jagat tAm sva.udayena ca ||102||

druma:_ bhUmau – a tree on the ground =

sva.bIjatvam_iva_udeti – appears to be the product of its own seed – x.

anudeti api – tho not arising =

param tattvam jagad-bhaGgyA jagat_tAm sva.udayena ca – x.

~vlm.102. As a tree springs from the ground according to its seed, so the world appears to sight in the form, as it is contained in the seed of the intellect.

~sv.98..103 It is neither seer nor seen, neither subject nor object, neither this nor that. Neither unity nor diversity can be truly established as the truth: for every thesis gives rise to antithesis.

~VA. like tree in soil as own-seed arisen yet not arisen,

perishable world as great reality exists as self-appearing world-ness

~AS. The AB commentary has a clever break for anudetyapi. It is anut eti api.

anut is not discarding. Thus, As the tree evolves into a seed in the ground (bIjatvam udeti), yet without losing its treeness. The Brahman (param tattvam) likewise continues the chain of worlds.

~AB. ... jagattAm janmamaranAdi-kalpanAm ca.... ||

103

द्रुमो_ बीजतयैवाशु न संत्यक्त-समस्थिति: ।

drumo_ bIjatayA_eva_Azu na samtyakta-samasthiti: |

तिष्ठत्य् अपगत-स्पन्दस् त्यागात्याग-परो ऽणुक: ॥१०३॥

tiSThaty_apagata-spandas_tyAga-a.tyAga-paro_'Nuka: ||103||

druma: - a tree =

bIjatayA_eva_Azu - x =

na samtyakta-sama.sthiti: - not forsaken-Same.state =

tiSThati - remains =

apagata-spanda: - exhausted of its vibrancy

whether forsaken or not.

a tree does not soon forsake its post

but uses a seed.

The atomic bit

rests exhausted of spanda.Vibrancy

~vlm.103. The plant does not quickly quit its seed, lest it would be dried up and die away for want of its sap; so the man that sticks to the soul and seed of his being, is free from disease and death.

~VA. tree stays as seed not leaving (its nature?), arising vibration stays as this atom (cit) non-leaving as different from it, yet seem to leave

~AS. Again AB commentary is interesting. It is saying that the tree does not have the equanimity only by being a seed, but even as a tree, it has a stable state. A jIva likewise, in all state has essential stability.

104

बिसतन्तुर् महामेरु: परमाणोर् अपेक्षया ।

bisa-tantur mahAmeru: paramANor_apekSayA |

दृश्यम् किल विशेत् तन्तुर् अदृश्याक्ष्णा पराणुता ॥१०४॥

dRzyam kila vizet_tantur_adRzya-akSNA para-aNutA ||104||

Mount `meru is a lotus-thread

paramANor apekSayA

thru its material dependence on the Superatom

dRzyam kila vizet tantur

the thread enters the object

adRzyAkSNA

without sensory perception

as a para.aNu Perfected Atom.

sv.104-105 Yet, one is not different from 'the other': just as the wave is not other than water, bracelet is not different from gold.

~vlm.104. The mount Meru is like the filament of a flower, in respect to the vastness of that atom; all visibles have their place in that invisible atom. (In answer to the question, in respect to whom is the great Meru but a filament?).

बिस-तन्तुर्-महामेरु: परमाणो: किलात्मन: ।

bisa-tantur-mahAmeru: paramANo: kila_Atmana: |

तस्यैव तद्.घना: स्वान्त: स्थिता मेर्वादि-कोटय: ॥१०५॥

tasya_eva tad.ghanA: svAnta: sthitA_ merv.Adi-koTaya: ||105||

bisa-tantur-mahAmeru: - like the filament of a lotus, Mount.meru =

paramANo: kila_Atmana: - of the Superatom =
tasya_eva tad.ghanA: svAnta: sthitA_ merv.Adi-koTaya: - x.

~vlm.105. The Meru is verily a filament of the atomic flower of the divine soul; and myriads of Merus resemble the cloudy spots, rising in the sphere of the intellect.

एकेन तेन महता परमाणुना च

ekena tena mahatA paramANunA ca

व्याप्तम् ततम् विरचितम् जनितम् कृतम् च ।

vyAptam tatam viracitam janitam kRtam ca |

दृश्यम् प्रपञ्च-रहितम् नभसेव विश्वम्

dRzyam prapaJca-rahitam nabhasA_iva vizvam

शून्यत्वम् अच्छम् अभित: परिलब्धम् एव ॥१०६॥

zUnyatvam_accham_abhita: parilabdham_eva ||106||

ekena tena – by that one great Superatom

vyAptam – is pervaded =

tatam the extent

viracitam - constructed =

janitam kRtam ca – produced and made =

dRzyam – a percept =

prapaJca-rahitam – without materiality =

nabhasA_iva – like the spacious sky =

vizvam – the universe is =

zUnyatvam_accham – clear emptiness =

abhita: - all.around =

parilabdham_eva – thus achieved.

~sv.106 Even so, division is not a contradiction of unity!

~vlm.106. It is that one great atom that fills the world, after having made it out of itself; and given it a visible, extended and material form in its own hollow sphere. (Answer to "By whom is the world created, extended &c).

VA only by this great super-atom made and pervaded whole universe... many epithets for universe. what is abhita: here?

~AS. abhita: means surrounding. It is saying that it covers is like the whole world is covered by space, thus clear emptiness is achieved surrounding it.

#tan -*tat -> #tata‑ - extended, stretched [taut], out.spread, diffused, expanded • bent (a bow). ••*tata: - तः - extent. in yv.FM there is obvious interplay with <tat>.

107

द्वैतेन सुन्दरतरम् स्वम्_अनुज्झितेन

dvaitena sundarataram svam_anujjhitena

रूपम् सुषुप्त-सदृशेन यथा_अवबोधात् ।

rUpam suSupta-sadRzena yathA_avabodhAt |

ऐक्यम् गतम् स्थिति-गम.अगम-मुक्तम्_एवम्

aikyam gatam sthiti-gama.agama-muktam_evam

इत्थम् तनु जगत्-परमार्थ-पिण्ड: ॥१०७॥

ittham tanu jagat-paramArtha-piNDa: ||107||

its proper form is lovelier than a duality unimpaired,

as waking has come to dream in unity,

free from states of coming and going,

ittham tanu - in this manner the thin body is =

jagat-paramArtha-piNDa: - the piNDa.Lump that is, in the higher sense, the World..

dvaitena sundarataram – lovelier than the dual =

svam – your own =

an.ujjhitena – (thru not being discarded) =

rUpam - form =

suSupta-sadRzena - (thru the likeness of Sleep) =

yathA_avabodhAt – as thru realization =

aikyam gatam – having got to unity =

sthiti-gama.agama-muktam_evam - x =

~vlm.107. As long as the knowledge of duality is not driven out of the mind, so long does it find the charming form of the world, as in its dream upon waking. But the knowledge of unity, liberates the soul from its stay in and return to the world, which it beholds as a mass of the divine essence.

~VA. in duality dream-like vision, it is seen as a charming form, while on awakening the world materiality goes to unity, which is described as state of non-moving movement. svamanujjhita - unrecognized...

~AS. svam anujjhitena - svam goes with rUpam - anujjhita means not thrown off.

oॐm

fm3081 1.ag23-26 THE KING UNRIDDLES .z107.docx

Jiva Das

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FM.3.81 THE KING UNRIDDLES 1.AG23-26

सर्ग ३.८१

sarga 3.81

राक्षस्य्_उवाच ।

rAkSasI_uvAca |

अहो नु परमार्थ-उक्तिः पावनी तव मन्त्रिणः ।

aho nu paramArtha-ukti: pAvanI tava mantriNa: |

राजा राजीव-पत्राक्ष इदानीम् एष भाषताम् ॥३।८१।१॥

rAjA rAjIva-patrAkSa idAnIm eSa* bhASatAm ||3|81|1||

राजा उवाच ।

rAjA uvAca |

सर्व.संकल्प-सम्न्यासश् चेतसा यत् परिग्रहः ।

sarva.saMkalpa-saMnyAsa:_cetasA yat parigraha: ||

जागत.प्रत्यय-अभावो यस्य_आहुः प्रत्ययम् परम् ॥३।८१।२॥

jAgata.pratyaya-abhAva:_yasya_Ahu: pratyayam param ||3|81|2||

यत् संकोच-विकासाभ्याम् जगत्-प्रलय-सृष्टयः ।

yat saMkoca-vikAsAbhyAm jagat-pralaya-sRSTaya: |
निष्ठा वेदान्त-वाक्यानाम् अथ वाचाम् अ.गोचरः ॥३।८१।३॥

niSThA vedAnta-vAkyAnAm atha vAcAm a.gocara: ||3|81|3 ||

कोटि.द्वय-अन्तराल.स्थम् मध्ये कोटि-द्वयीम् अयम् ।

koTi.dvaya-antarAla.stham madhye koTi-dvayI.m ayam |

यस्य चित्तमयी लीला जगद् एतच् चराचरम् ॥३।८१।४॥

yasya cittamayI lIlA jagat_etat_carAcaram ||3|81|4||

यस्य विश्व.आत्मकत्वे 'पि खण्ड्यते न_एक-पिण्डता ।

yasya vizva.Atmakatve_api khaNDyate na_eka-piNDatA |

सन्.मात्रम् तत् त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥३।८१।५॥

sat.mAtram tat tvayA bhadre kathyate brahma zAzvatam ||3|81|5||

एषो ऽणुर् वेदनाद् वायुः स्व.भ्रान्त्तिर् दृग्.अदृश्यत ।

eSa:_aNu:_vedanAt_vAyu: sva.bhrAnti:_dRk.adRzyata |

अतो न किंचिद्.वाय्व्.आदि केवलम् शुद्ध-चेतनम् ॥३।८१।६॥

ata:_na kiMcit.vAyu.Adi kevalam zuddha-cetanam ||3|81|6||

शब्द-संवेदनाच् छब्दः शब्दस्य भ्रान्ति-दर्शनम् ।

zabda-saMvedanAt*_zabda: zabdasya bhrAnti-darzanam |

ततो ऽत्र शब्द-शब्दार्थ-दृष्टेर् ष्टेः_दूरतरम् गतः ॥३।८१।७॥

tata:_atra zabda-zabdArtha-dRSTe:_dUrataram gata: ||3|81|7||

सो ऽणुः सर्वम् न किंचिच् च सो ऽहम् न_अहम् स एव च ।

sa:_aNu: sarvam na kiMcit_ca sa:_aham na_aham sa* eva ca |

सर्व.शक्त्य्-आत्मनो ऽस्य_एव प्रतिभा_एकात्र कारणम् ॥३।८१।८॥

sarva.zakti-Atmana:_asya_eva pratibhA_ekAtra kAraNam ||3|81|8||

आत्मा यत्न-शत-प्राप्योर् लब्धे ऽस्मिन् न च किम्चन ।

AtmA yatna-zata-prApya:_labdhe_asmin na ca kimcana |

लब्धम् भवति तच् च_एतत् परमम् वा न किम्चन ॥३।८१।९॥

labdham bhavati tat_ca_etat paramam vA na kimcana ||3|81|9||

ताव ज् जन्म वसन्तेषु संसृति-व्रततिश् चिरम् ।

tAvat_janma vasanteSu saMsRti-vratati:_ciram |

विकसत्य् उदितो यावन् न बोधो मूल-काष-कृत् ॥३।८१।१०॥

vikasati_udita:_yAvat_na bodha:_mUla-kASa-kRt ||3|81|10||

अणुना_अनेन रूपत्वम् दृश्यताम् इव गच्छता ।

aNunA_anena rUpatvam dRzyatAm iva gacchatA |

तापेन_अम्बुधिया_एव_इदम् स्वस्थेन_एव_अपहारितम् ॥३।८१।११॥

tApena_ambudhiyA_eva_idam svasthena_eva_apahAritam ||3|81|11||

अनेन संविद् अणुना मेरुस् त्रि.भुवनम् तृणम् ।

anena saMvit_aNunA meru:_tri.bhuvanam tRNam |

वमित्वा बहिर् अन्तस्थम् माया.आत्मकम् अवेक्ष्यते ॥३।८१।१२॥

vamitvA bahi:_anta.stham mAyA.Atmakam avekSyate ||3|81|12||

चिद्.अणोर् अन्तरे यद्वद् अस्ति तद् दृश्यते बहिः ।

cidaNo:_antare yat.vat_asti tat_dRzyate bahi: |

संकल्प.इष्ट.आलिङ्गन.आदि-दृष्टान्तो ऽत्र हि रागिणः ॥३।८१।१३॥

saMkalpa.iSTa.AliGgana.Adi-dRSTAnta:_atra hi rAgiNa: ||3|81|13||

आदि.सर्गे सर्व.शक्त्तिश् चित्_यथैव_उदित.आत्मना ।

Adi.sarge sarva.zakti:_cit yathaiva_udita.AtmanA |

तथा_आशु पश्यत्य् अखिलम् संकल्पे पर्वतः स्वतः ॥३।८१।१४॥

tathA_Azu pazyati_akhilam saMkalpe parvata: svata: ||3|81|14||

अभिजातस्य यस्य_अन्तर् यद् यथा प्रतिभासते ।

abhijAtasya yasya_antar yat_yathA pratibhAsate |

तत् तथा पश्यति_इव_असौ दृष्टान्तो ऽत्र शिशोर् मनः ॥३।८१।१५॥

tat tathA pazyati_iva_asau dRSTAnta:_atra zizo:_mana: ||3|81|15||

परमाणुतया_एव.अपि चिnमात्रेण_अणुना_अमुना ।

paramANutayA_eva_api cit.mAtreNa_aNunA_amunA |

परि.सूक्ष्मतमेन_एव विष्वग्.विzvaम् प्रपूरितम् ॥३।८१।१६॥

pari.sUkSmatamena_eva viSvak.vizvam prapUritam ||3|81|16||

अणुर् एव न मात्य् एष योजनानाम् शतेष्व् अपि ।

aNu:_eva na mAti_eSa* yojanAnAm zateSu_api |

सर्व.गत्वाद् अनादित्वाद् अरूपत्वाद् अनाकृतिः ॥३।८१।१७॥

sarva.gatvAt_an.AditvAt_a.rUpatvAt_an.AkRti: ||3|81|17||

यथा धूर्तेन खिड्गेन पुम्सा बालः प्रतार्यते ।

yathA dhUrtena khiDgena pumsA bAla: pratAryate |

सुभ्रू-विकार-नयन-निरीक्षणा-विचेष्टितैः ॥३।८१।१८॥

subhrU-vikAra-nayana-nirIkSaNA-viceSTitai: ||3|81|18||

चिता_आलोकेन शुद्धेन स=पर्वत-तृणाम् जगत् ।

citA_Alokena zuddhena sa=parvata-tRNAm jagat |

नाट्यते ऽविरतम् तद्वद् विवृत्त्य_अभिनयम् सदा ॥३।८१।१९॥

nATyate_aviratam tat.vat_vivRttya_abhinayam sadA ||3|81|19||

तेन_एव_अनन्त-रूपत्वात्_अणुना वाससा यथा ।

tena_eva_ananta-rUpatvAt aNunA vAsasA yathA |

संविदा तद् भवद् बाह्ये कृत्वा मेर्व् आदि-वेष्टितम् ॥३।८१।२०॥

saMvidA tat bhavat bAhye kRtvA meru_Adi-veSTitam ||3|81|20||

दिक्.काल.आद्य्-अनवच्छिन्न=रूपत्वान् मेरुतो बृहत् ।

dik.kAla.Adi-anavacchinna=rUpatvAn meruta:_bRhat |

वालाग्र-शत-भाग-आत्मा_अप्य् एष सूक्ष्मः परो ऽणुकः ॥३।८१।२१॥

vAlAgra-zata-bhAga-AtmA_api_eSa* sUkSma: para:_aNuka: ||3|81|21||

शुद्ध-संवेदन=आकाश.रूपस्य परम.आणुना ।

zuddha-saMvedana=AkAza.rUpasya parama.ANunA |

शोभते नहि साम्य-उक्तिर् मेरु-सर्ष-पयोर् इव ॥३।८१।२२॥

zobhate nahi sAmya-ukti:_meru-sarSa-payo:_iva ||3|81|22||

माया-कलापिना_अणुत्वम् निर्माय परम.आत्मनि ।

mAyA-kalApinA_aNutvam nirmAya parama.Atmani |

हेम्नि_इव कटकत्वेन नाना_अत्र समता भवेत् ॥३।८१।२३॥

hemni_iva kaTakatvena nAnA_atra samatA bhavet ||3|81|23||

प्रकटो ऽनेन दीपेन प्रकाशो ऽनुभव.आत्मना ।

prakaTa:_anena dIpena prakAza:_anubhava.AtmanA |

स्व.सत्ता-नाश-पूर्वो हि विना_अनेन भवेत् ततः ॥३।८१।२४॥

sva.sattA-nAza-pUrva:_hi vinA_anena bhavet tata: ||3|81|24||

यदि सूर्य.आदिकम् सर्वम् जगद् एकम् जडम् भवेत् ।

yadi sUrya.Adikam sarvam jagat_ekam jaDam bhavet |

ततः किम् आत्मकम् रूपम् प्रकाशः स्यात् क्व वा_अथ किम् ॥३।८१।२५॥

tata: kim Atmakam rUpam prakAza: syAt kva vA_atha kim ||3|81|25||

शुद्ध-सन्मात्र-चित्त्वम् यत् स्वतः स्वात्मनि संस्थितम् ।

zuddha-sanmAtra-cittvam yat svata: svAtmani saMsthitam |

तद् एतद् अणुना तेजो दृष्टम् बहिर् अवस्थितम् ॥३।८१।२६॥

tat_etat_aNunA teja:_dRSTam bahi:_avasthitam ||3|81|26||

तेजांसि_अर्क*इन्दु-वह्नीनाम् न भिन्नानि तमः_घनात् ।

tejAMsi_arka*indu-vahnInAm na bhinnAni tama:_ghanAt |

एतावान् एव भेदः_अस्ति यत्_वर्णे शौक्ल्य-कृष्णते ॥३।८१।२७॥

etAvAn eva bheda:_asti yat_varNe zauklya-kRSNate ||3|81|27||

यादृक्-कज्जल-नीहारे मेघ-नीहारयोर् भवेत् ।

yAdRk-kajjala-nIhAre megha-nIhArayo:_bhavet |

तादृक्-प्रकाश-तमसोर् भेदो नेति तयोः स्थितिः ॥३।८१।२८॥

tAdRk-prakAza-tamaso:_bheda:_na_iti tayo: sthiti: ||3|81|28||

जडयोर् उपलम्भाय चिद्.आदित्यः किल_एतयोः ।

jaDayo:_upalambhAya cit.Aditya: kila_etayo: |

यदा तपति तेन_एते लब्ध-सत्ता=एकताम् गते ॥३।८१।२९॥

yadA tapati tena_ete labdha-sattA=ekatAm gate ||3|81|29||

तपस्य्-एकश् चिद्.आदित्यो रात्रिम्.दिवम् अतन्द्रितः ।

tapasi_eka:_cit.Aditya:_rAtrim.divam a-tandrita: |

अन्तर्.बहिः शिला.आद्य्.अन्तर् अप्य् अनस्तमय-उदयः ॥३।८१।३०॥

antar.bahi: zila.Adi*anta:_api_an.astamaya-udaya: ||3|81|30||

त्रिलोकी भाति तेन_इयम् जीवस्य प्रथिता_आत्मनः ।

trilokI bhAti tena_iyam jIvasya prathitA_Atmana: |

नाना-उपलम्भ-भाण्ड-आढ्या कुटी कठिन-कोटरा ॥३।८१।३१॥

nAnA.upalambha-bhANDa-ADhyA kuTI kaThina-koTarA ||3|81|31||

तमस्त्वम् तमसो देहम् अविनाशयता_अमुना ।

tamastvam tamasa:_deham a.vinAzayatA_amunA |

तप्यते 'भासया भासा सर्वम् आभास्यते तमः ॥३।८१।३२॥

tapyate_abhAsayA bhAsA sarvam AbhAsyate tama: ||3|81|32||

पद्म-उत्पले यथा_अर्केण तपता प्रकटी.कृते ।

padma-utpale yathA_arkeNa tapatA prakaTI.kRte |

प्रकाश-तमसोः सत्ते चिता_एवम् प्रकटी.कृते ॥३।८१।३३॥

prakAza-tamaso: satte citA_evam prakaTI.kRte ||3|81|33||

अर्कः कुर्वnn अहोरात्रे दर्शय tyx_आकृतिम् यथा ।

arka: kurvan* ahorAtre darzayati_AkRtim yathA |

चितिः सद् असती कृत्वा दर्शयत्य् आकृतिम् तथा ॥३।८१।३४॥

citi: sat_asatI kRtvA darzayati_AkRtim tathA ||3|81|34||

चिद्.अणोर् अन्तरे सन्ति समग्र-अनुभव-अणवः ।

cidaNo:_antare santi samagra-anubhava-aNava: |

यथा मधु-रसस्य अन्तः पुष्प-पन्न-फल-श्रियः ॥३।८१।३५॥

yathA madhu-rasasya anta: puSpa-panna-phala-zriya: ||3|81|35||

उद्यन्ति चिद्.अणोर् एते समग्र-अनुभव-अणवः ।

udyanti cidaNo:_ete samagra-anubhava-aNava: |

मधु-मास-रसाच् चित्रा इव खण्ड-परम्पराः ॥३।८१।३६॥

madhu-mAsa-rasAt_citrA: iva khaNDa-paramparA: ||3|81|36||

परमात्म-अणुर् अत्यन्त-निःस्वादुः सूक्ष्मता-वशात् ।

paramAtma-aNu:_atyanta-ni:svAdu: sUkSmatA-vazAt |

समग्र-स्वादु-सत्ता-एक-जनकः स्वदते स्वयम् ॥३।८१।३७॥

samagra-svAdu-sattA-eka-janaka: svadate svayam ||3|81|37||

यो यो नामो रसः कश्चित् समस्तो ऽप्य् अप्स्व् अवस्थितः ।

ya:_ya:_nAma:_rasa: kazcit samasta:_api_apsu_avasthita: |

प्रतिबिम्बम् इव_आदर्शे तम् विना न_अस्त्य्_असौ स्वतः ॥३।८१।३८॥

pratibimbam iva_Adarze tam vinA na_asti_asau svata: ||3|81|38||

त्यजता संस्थितम् सर्वम् चिन्मात्र-परमाणुना ।

tyajatA saMsthitam sarvam cit.mAtra-paramANunA |

त्यक्तम् जगद् असंवित्त्या संवित्त्या सर्वम् आश्रितम् ॥३।८१।३९॥

tyaktam jagat_a.saMvittyA saMvittyA sarvam Azritam ||3|81|39||

अशक्तया स्वात्म-गुप्तौ सर्वम् आच्छादितम् जगत् ।

azaktayA svAtma-guptau sarvam AcchAditam jagat |

चित्त-अणुताम् एव पराम् सम्प्रसार्य वितानवत् ॥३।८१।४०॥

citta-aNutAm eva parAm samprasArya vitAnavat ||3|81|40||

आत्म-गुप्तौ न शक्नोति परमात्म-अम्बर.आकृतिः ।

Atma-guptau na zaknoti paramAtma-ambara-AkRti: |

मनाग् अपि क्षणम् अपि गजो दूर्वा.वने यथा ॥३।८१।४१॥

manAk_api kSaNam api gaja:_dUrvA.vane yathA ||3|81|41||

तथाप्य् आक्रान्तवान् विश्वम् ज्ञातो गोपायति क्षणात् ।

tathA_api_AkrAntavAn vizvam jJAta:_gopAyati kSaNAt |

जगद्.धाना.कणम् बाल इव_अहो घन-मायिता ॥३।८१।४२॥

jagat.dhAnA.kaNam bAla* iva_aho ghana-mAyitA ||3|81|42||

चिन्मात्र.अनुनयेन_इदम् जगत् सन् अपि जीवति ।

cinmAtra.anunayena_idam jagat san api jIvati |

वसन्त-रस-बोधेन विचित्रा_इव वन.अवली ॥३।८१।४३॥

vasanta-rasa-bodhena vicitrA_iva vana.avalI ||3|81|43||

चित्त-सत्ता_एवम् अखिलम् स्वतो जगद् इव_उदितम् ।

citta-sattA_evam akhilam svata:_jagat_iva_uditam |

मधु-मास-रस-उल्लासाच् चित्रो हि वन-खण्डकः ॥३।८१।४४॥

madhu-mAsa-rasa-ullAsAt_citra:_hi vana-khaNDaka: ||3|81|44||

सत्यम् चिन्मयम् एव_इदम् जगद् इत्य् एव विद्ध्य्_अलम् ।

satyam cit.mayam eva_idam jagat_iti_eva viddhi_alam |

वसन्त-रसम् एव त्वम् विद्धि पल्लव-गुल्मकम् ॥३।८१।४५॥

vasanta-rasam eva tvam viddhi pallava-gulmakam ||3|81|45||

सर्व.आवय-विसारत्वात् सहस्र-कर-लोचनः ।

sarva.Avaya-visAratvAt sahasra-kara-locana: |

परमाणुर् असाव् एव नित्य-अनवयव-उदयः ॥३।८१।४६॥

paramANu:_asau_eva nitya-an.avayava-udaya: ||3|81|46||

निमेष.अंश-अवबोधो हि चिद्.अणोर् प्रतिभासते ।

nimeSa.aMza-avabodha:_hi cidaNo: pratibhAsate |

यतः कल्प.सहस्र.ओघः स्वप्ने वार्धक-बाल्यवत् ॥३।८१।४७॥

yata: kalpa.sahasra.ogha: svapne vArdhaka-bAlyavat ||3|81|47||

ततः सो ऽपि निमेषो ऽणुः कल्प-कोटि-शतान्य् अलम् ।

tata: sa:_api nimeSa:_aNu: kalpa-koTi-zatAni_alam |

सर्व.सत्ता-विलासेन प्रतिभा_एका विजृम्भते ॥३।८१।४८॥

sarva.sattA-vilAsena pratibhA_ekA vijRmbhate ||3|81|48||

अभुक्तवत्य् एव यथा भुक्तवान् अहम् इत्य् अलम् ।

abhuktavati_eva yathA bhuktavAn aham iti_alam |

जायते प्रत्ययस् तद्वन्_निमेषे कल्प-निश्चयः ॥३।८१।४९॥

jAyate pratyaya:_tadvat_nimeSe kalpa-nizcaya: ||3|81|49||

अभुक्त्वा भुक्तवान् अस्मि_इत्य् एवम् प्रत्यय-शालिनः ।

abhuktvA bhuktavAn asmi_iti_evam pratyaya-zAlina: |

दृश्यन्ते वासना.आविष्टाः स्वप्ने स्वमरणम् यथा ॥३।८१।५०॥

dRzyante vAsanA*AviSTA: svapne sva.maraNam yathA ||3|81|50||

जगन्ति परितिष्ठन्ति परमाणौ चिdAत्मनि ।

jaganti paritiSThanti paramANau cit.Atmani |

प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः ॥३।८१।५१॥

pratibhAsA: pravartante tata: eva hi jAgatA: ||3|81|51||

यद् अस्ति यत्र तत् तस्मात् समुदेति तद् एव तत् ।

yat_asti yatra tat tasmAt samudeti tat_eva tat |

आकारिणि विकार.आदि दृष्टम् न गगने ऽमले ॥३।८१।५२॥

AkAriNi vikAra.Adi dRSTam na gagane_amale ||3|81|52||

चिति भूतानि भूतानि वर्तमानानि सम्प्रति ।

citi bhUtAni bhUtAni vartamAnAni samprati |

भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥३।८१।५३॥

bhaviSyanti ca bhUtAni santi bIje drumA: iva ||3|81|53||

निमेष-कल्पाव् एतेन तुषेण_अन्न-कणाव् इव ।

nimeSa-kalpau_etena tuSeNa_anna-kaNau_iva |

वलिता वेष-चेत्याभ्याम् अणुः स्व.आत्म-अङ्गकम् श्रितः ॥३।८१।५४॥

valitA veSa-cetyAbhyAm aNu: sva.Atma-aGgakam zrita: ||3|81|54||

उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि ।

udAsInavat AsIna:_na saMspRSTa:_manAk_api |

एष भोक्तृत्व-कर्तृत्वैः स्वात्मा सर्व.जगत्य्.अपि ॥३।८१।५५॥

eSa* bhoktRtva-kartRtvai: svAtmA sarva.jagati_api ||3|81|55||

जगत्-सत्ता-उदिते यम् हि शुद्ध-चित्-परmAणुतः ।

jagat-sattA.udite yam hi zuddha-cit-paramANuta: |

परमाणोश् च भोक्तृत्व-कर्तृत्वे केवलम् स्थिते ॥३।८१।५६॥

paramANo:_ca bhoktRtva-kartRtve kevalam sthite ||3|81|56||

जगन् न किंचित् क्रियते सर्वदा_एव न केनचित् ।

jagat_na kiMcit kriyate sarvadA_eva na kenacit |

विलीयते च नो किंचिन् मानुष्याद् दृश्य-खण्डनम् ॥३।८१।५७॥

vilIyate ca na.u kiMcit_mAnuSyAt_dRzya-khaNDanam ||3|81|57||

सर्वम् सम-समाभासम् इदम् आकाश-कोशकम् ।

sarvam sama-samAbhAsam idam AkAza-kozakam |

जगत्तया_उपशब्दम् च विद्ध्य् अनाद्यम् निशाचरि ॥३।८१।५८॥

jagattayA_upazabdam ca viddhi_anAdyam nizAcari ||3|81|58||

चिद्.अणुर् दृश्य-सिद्ध्य्.अर्थम् आन्तरीम् चिच्.चमत्कृतिम् ।

cidaNu:_dRzya-siddhi.artham AntarIm cit.camatkRtim |
बहीरूपतया धत्ते स्वात्मनि परि.संस्थिताम् ॥३।८१।५९॥

bahI-rUpatayA dhatte svAtmani parisaMsthitAm ||3|81|59||

एतd बहिष्ठम् अन्तस्थम् अस्ति शब्देन वस्तुनि ।

etat_bahiSTham antastham asti zabdena vastuni |

उपदेशाय सत्त्वानाम् चिद्.रूपत्वाज् जगत्त्रये ॥३।८१।६०॥

upadezAya sattvAnAm cit.rUpatvAt_jagat.traye ||3|81|60||

द्रष्टा_अदृष्ट-पदम् गच्छन् न_आत्मानम् सम्.प्रपश्यति ।

draSTA_adRSTa-padam gacchan na_AtmAnam samprapazyati |

नेत्र-दृश्य_अभिपाति_इव सद् एव_असद् इव स्थितम् ॥३।८१।६१॥

netra-dRzya_abhipAti_iva sat_eva_asat_iva sthitam ||3|81|61||

न.च गच्छति दृश्यत्वम् द्रष्टा ह्य्_असद् अवास्तवम् ।

na.ca gacchati dRzyatvam draSTA hi_asat_a-vAstavam |

आत्मन्य् एव न यत् किंचित् तत्ताम् एति कथम् परः ॥३।८१।६२॥

Atmani_eva na yat kiMcit tattAm eti katham para: ||3|81|62||

दृग् एव लोचने सा च वासना-अन्तम् निजम् वपुः ।

dRk_eva locane sA ca vAsanA-antam nijam vapu: |
बहीरूपतया दृश्यम् कृत्वा द्रष्टृतया उदिता ॥३।८१।६३॥

bahI-rUpatayA dRzyam kRtvA draSTRtayA uditA ||3|81|63||

न विना द्रष्टृताम् अस्ति दृश्य-सत्ता कथम्.चन ।

na vinA draSTRtAm asti dRzya-sattA katham.cana |

पितृता_इव विना पुत्रम् द्विता_एव_ऐक्य-पदम् विना ॥३।८१।६४॥

pitRtA_iva vinA putram dvitA_eva_aikya-padam vinA ||3|81|64||

द्रष्टा_एव दृश्यताम् एति न द्रष्टृत्वम् विना_अस्ति तत् ।

draSTA_eva dRzyatAm eti na draSTRtvam vinA_asti tat |

विना पित्रा_इव तनयो विना भोक्त्रा_इव भोग्यता ॥३।८१।६५॥

vinA pitrA_iva tanaya:_vinA bhoktrA_iva bhogyatA ||3|81|65||

द्रष्टुर् ष्टू:_दृश्य-विनिर्माणे चित्त्वाद् अस्त्य्_एव शक्तता ।

draSTu:_dRzya-vinirmANe cittvAt_asti_eva zaktatA |

कनकस्य_अवदातस्य कटक.आदि कृताव् इव ॥३।८१।६६॥

kanakasya_avadAtasya kaTaka.Adi kRtau_iva ||3|81|66||

दृश्यस्य द्रष्टृ-निर्माणे जडत्वान् न_अस्ति शक्तता ।

dRzyasya draSTR-nirmANe jaDatvAn na_asti zaktatA |

कटकस्य तु हैमस्य यथा कनक-निर्मितौ ॥३।८१।६७॥

kaTakasya tu haimasya yathA kanaka-nirmitau ||3|81|67||

चेतनादृश्य-निर्माणम् चित् करोत्य् असद् एव सत् ।

cetanAdRzya-nirmANam cit karoti_asat_eva sat |

आकारणम् मोह-हेतुम् हेम_इव कटक-भ्रमम् ॥३।८१।६८॥

AkAraNam moha-hetum hema_iva kaTaka-bhramam ||3|81|68||

कटकत्व-अवभासे हि यथा हेmno न हेमता ।

kaTakatva-avabhAse hi yathA hemna:_na hematA |

सत्य् एव प्रकचत्य् एवम् द्रष्टृ-दृश्य-स्थितौ वपुः ॥३।८१।६९॥

sati_eva prakacati_evam draSTR-dRzya-sthitau vapu: ||3|81|69||

द्रष्टा दृश्यतया तिष्ठन् द्रष्टृताम् उपजीवति ।

draSTA dRzyatayA tiSThan draSTRtAm upajIvati |

सत्याम् कटक-संवित्तौ हेम काञ्चनताम् इव ॥३।८१।७०॥

satyAm kaTaka-saMvittau hema kAJcanatAm iva ||3|81|70||

एकस्मिन् प्रतिभासे हि न सत्ता द्रष्टृ-दृश्ययोः ।

ekasmin pratibhAse hi na sattA draSTR-dRzyayo: |

पुम्-प्रत्यय-प्रकचने क्व पशु-प्रत्यय उदयः ॥३।८१।७१॥

pum-pratyaya-prakacane kva pazu-pratyaya-udaya: ||3|81|71||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA samprapazyati |

द्रष्टुर् हि दृश्यतापत्तौ सत्ता_असत्ता_इव तिष्ठति ॥३।८१।७२॥

draSTu:_hi dRzyatÂpattau sattA_asattA_iva tiSThati ||3|81|72||

बोधाद् गलित-दृश्यस्य द्रष्टुः सत्ता_इव भासते ।

bodhAt_galita-dRzyasya draSTu: sattA_iva bhAsate |

अबुद्धे कटके स्वस्य हेम्नो ऽकटकता यथा ॥३।८१।७३॥

a-buddhe kaTake svasya hemna:_a-kaTakatA yathA ||3|81|73||

दृश्ये सत्य् अस्ति वै द्रष्टा दृश्यम् द्रष्टरि भासते ।

dRzye sati_asti vai draSTA dRzyam draSTari bhAsate |

द्वयेन च विना न_एकम् न_एकम् अप्य् अस्ति च_अनयोः ॥३।८१।७४॥

dvayena ca vinA na_ekam na_ekam api_asti ca_anayo: ||3|81|74||

सर्वम् यथावत् विज्ञाय शुद्ध-संविन्.मय.आत्मना ।

sarvam yathAvat vijJAya zuddha-saMvit.maya.AtmanA |
वाचाम् अविषयम् स्वच्छम् किंचिद् एव_अवशिष्यते ॥३।८१।७५॥

vAcAm aviSayam svaccham kiMcit eva_avaziSyate ||3|81|75||

आत्मानम् दर्शनम् दृश्यम् दीपेन_इव_अवभासितम् ।

AtmAnam darzanam dRzyam dIpena_iva_avabhAsitam |
कृतम् च सर्वम् एतेन चिन्मात्र-परमाणुना ॥३।८१।७६॥

kRtam ca sarvam etena cit.mAtra-paramANunA ||3|81|76||

मातृ-मान-प्रमेय=आख्यम् बुधो निगिरति त्रयम् ।

mAtR-mAna-prameya=Akhyam budha:_nigirati trayam |

हेम_इव कटक.आदित्वम् असन्मयम् उपस्थितम् ॥३।८१।७७॥

hema_iva kaTaka.Aditvam a.san-mayam upasthitam ||3|81|77||

यथा न जल.भूम्य्.आदेः पृथक् किंचिन् मनाग् अपि ।

yathA na jala.bhUmi.Ade: pRthak kiMcit_manAk_api |

तथा_एतस्मात् स्वभाव-अणोर् न किंचित् पृथग् अस्ति हि ॥३।८१।७८॥

tathA_etasmAt svabhAva-aNo:_na kiMcit pRthak_asti hi ||3|81|78||

सर्वग-अनुभव.आत्मत्वात् सर्व-अनुभव-रूपतः ।

sarvaga-anubhava-AtmatvAt sarva-anubhava-rUpata: |

एकत्व-अनुभव-न्याये रूढे सर्व-एकतास्य हि ॥३।८१।७९॥

ekatva-anubhava-nyAye rUDhe sarva-ekatAsya hi ||3|81|79||

अस्य_इच्छया पृथG_नास्ति वीचिता_इव महाम्भसः ।

asya_icchayA pRthak_na_asti vIcitA_iva mahA.ambhasa: |

इच्छा_अनुरूप-सम्पत्तेर् भावित.आर्थ-एकता किल ॥३।८१।८०॥

icchA_anurUpa-sampatte:_bhAvita.Artha-ekatA kila ||3|81|80||

दिक्.काल.आ dyx.अनवच्छिन्नः परमात्मा_अस्ति केवलः ।

dik.kAla.Adi-anavacchinna: paramAtmA_asti kevala: |

सर्व.आत्मत्वात् स सर्व.आत्मा सर्व.अनुभवतः स्वतः ॥३।८१।८१॥

sarva.AtmatvAt sa: sarva.AtmA sarva.anubhavata: svata: ||3|81|81||

सन्न् एष चेतन.आत्मत्वाद् दर्शन-अनावबोधतः ।

san_eSa: cetana-AtmatvAt_darzana_an.avabodhata: |

द्वैत.ऐक्ये न_अत्र विद्येते सर्व.रूपे महात्मनि ॥३।८१।८२॥

dvaita-aikye na_atra vidyete sarva.rUpe mahAtmani ||3|81|82||

यदि कश्चिद् द्वितीयः स्यात् तदा_एकस्य_एकता भवेत् ।

yadi kazcit dvitIya: syAt tadA_ekasya_ekatA bhavet |

द्वैत*ऐक्ययोर् मिथः सिद्धिर् आतपच्.छाययोर् इव ॥३।८१।८३॥

dvaita-aikyayo:_mitha: siddhi:_Atapat.chAyayo:_iva ||3|81|83||

यत्र न_अस्ति द्वितीयो हि तत्र_एकस्य_एकता कथम् ।

yatra na_asti dvitIya:_hi tatra_ekasya_ekatA katham |

एकतायाम् असिद्धायाम् द्वयम् एव न विद्यते ॥३।८१।८४॥

ekatAyAm a-siddhAyAm dvayam eva na vidyate ||3|81|84||

एवम् स्थिते तु yas तिSThaMs.तत् तादृक् तद् इव_अस्ति हि ।

evam sthite tu ya:_tiSThan_tat tAdRk tat_iva_asti hi |

तस्मान् न व्यतिरिक्तम् तद् रूपम् द्रव इव_अम्भसः ॥३।८१।८५॥

tasmAt_na vyatiriktam tat_rUpam drava* iva_ambhasa: ||3|81|85||

नाना-आरम्भ-विभासम् च साम्येन-अक्षुब्ध-रूपिणः ।

nAnA-Arambha-vibhAsam ca sAmyena-akSubdha-rUpiNa: |

बीजस्य_अन्तस् तरुर् इव ब्रह्मणो ऽन्तःस्थितम् जगत् ॥३।८१।८६॥

bIjasya_anta:_taru:_iva brahmaNa:_anta:sthitam jagat ||3|81|86||

द्वैतम् अप्य् अपृथक् तस्माd*dheम्नः कटकता यथा ।

dvaitam api_apRthak tasmAt_hemna: kaTakatA yathA |

सम्यग्.बुद्ध-अवबोधो हि द्वैतम् तच् च न सन्मयम् ॥३।८१।८७॥

samyak.buddha-avabodha:_hi dvaitam tat ca na sanmayam ||3|81|87||

यथा द्रवत्वम् पयसः स्पन्दनम् मातरिश्वनः ।

yathA dravatvam payasa: spandanam mAtarizvana: |

व्योम्नः शून्यत्वम् एवम् हि न पृथग्-द्वैतम् ईश्वरात् ॥३।८१।८८॥

vyomna: zUnyatvam evam hi na pRthak-dvaitam IzvarAt ||3|81|88||

द्वैत.अद्वैत=उपलम्भो हि दुःखाय_एव क्रियात्मने ।

dvaita.advaita=upalaMbha:_hi du:khAya_eva kriyA.Atmane |

निपुणो ऽनुपलम्भो यस् त्व् एतयोस् तत् परम् विदुः ॥३।८१।८९॥

nipuNa:_anupalaMbha:_ya:_tu_etayo:_tat param vidu: ||3|81|89||

मातृ.मान.प्रमेय.आदि=द्रष्टृ.दर्शन.दृश्यता ।

mAtR.mAna.prameya.Adi=draSTR.darzana.dRzyatA |

एतावज् जगद् एतच् च परमाणौ चिति स्थितम् ॥३।८१।९०॥

etAvat_jagat_etat_ca paramANau citi sthitam ||3|81|90||

अयम् जगद्.अणुर् नित्यम् एतेन_अणु.सुमेरुणा ।

ayam jagat*aNu:_nityam etena_aNu.sumeruNA |

स्पन्दनम् पवनेन_इव स्वाङ्ग एव कृत.आकृतः ॥३।८१।९१॥

spandanam pavanena_iva svAGga* eva kRta-AkRta: ||3|81|91||

अहो नु भीमा माया_इयम् अथवा मायिनाम् परा ।

aho nu bhImA mAyA_iyam athavA mAyinAm parA |

परमाण्व्_अन्तरा_इव_अस्ति यत् त्रैलोक्य-परम्परा ॥३।८१।९२॥

paramANu_antarA_iva_asti yat trailokya-paramparA ||3|81|92||

अथ_असम्भव-मायित्वम् एव_एतत् सर्वदा स्थितम् ।

atha_a-sambhava-mAyitvam eva_etat sarvadA sthitam |

चिन्मात्र=परमाणुत्व.मात्रम् एव जगत्-स्थितिः ॥३।८१।९३॥

cit.mAtra=paramANutva.mAtram eva jagat-sthiti: ||3|81|93||

अन्तर्गत-जगज्.जालो ऽप्य् एषो ऽणुः साम्यम् अत्यजन् ।

antargata-jagat*jAla:_api_eSa:_aNu: sAmyam atyajan |
स्थितो ऽन्तस्थ-बृहद्.वृक्षम् बीजम् भाण्ड-उदरे यथा ॥३।८१।९४॥

sthita:_antastha-bRhat*vRkSam bIjam bhANDa-udare yathA ||3|81|94||

बीजे ऽन्तर्.वृक्ष-विस्तारः स्थितः स-फल-पल्लवः ।

bIje_antar.vRkSa-vistAra: sthita: sa-phala-pallava: |

परया दृश्यते दृष्ट्या जगच् च चिदणु-उदरे ॥३।८१।९५॥

parayA dRzyate dRSTyA jagat_ca cidaNu-udare ||3|81|95||

स शाखा-फल-पुष्पम् स्व.महद्.बीज-कोटरे ।

sa* zAkhA-phala-puSpam sva.mahat-bIja=koTare |

यथा तरुः स्थिtas_तद्वd विकासि चिद्.अणोर् जगत् ॥३।८१।९६॥

yathA taru: sthita:_tadvat_vikAsi cidaNo:_jagat ||3|81|96||

संस्थितम् द्वैतम् अद्वैतम् बीज-कोश इव द्रुमः ।

saMsthitam dvaitam advaitam bIja-koza* iva druma: |

जगच् चित्.परमाण्व्.अन्तर् यः पश्यति स पश्यति ॥३।८१।९७॥

jagat_cit.paramANu.anta:_ya: pazyati sa* pazyati ||3|81|97||

न द्वैतम् न_एव च_अद्वैतम् न च बीजम् न च_अङ्कुरः ।

na dvaitam na_eva ca_advaitam na ca bIjam na ca_aGkura: |

न स्थूलम् न च वा सूक्ष्मम् न_अजातम् जातम् एव च ॥३।८१।९८॥

na sthUlam na ca vA sUkSmam na_ajAtam jAtam eva ca ||3|81|98||

न च_अस्ति न च न_अस्ति_इदम् न सौम्यम् क्षुभितम् न च ।

na ca_asti na ca na_asti_idam na saumyam kSubhitam na ca |

त्रि.जगच्.चिद्.अणोर् अन्तः ख-वाय्व्.अपि न किम्चन ॥३।८१।९९॥

tri.jagat.cit.ano:_anta: kha-vAyu_api na kiMcana ||3|81|99||

न जगन् न_अजगच् च_अस्ति विद्यते चित्.परा शुभा ।

na jagat_na_ajagat_ca_asti vidyate cit.parA zubhA |

सर्व.आत्मिका यदा यत्र सा यथा_उदेति तत् तथा ॥३।८१।१००॥

sarva.AtmikA yadA yatra sA yathA_udeti tat tathA ||3|81|100||

उदेत्य् अन्.उदितो ऽप्य् एष स्वयम्.वेदन-जृंभतिः ।

udeti_an.udita:_api_eSa: svayam.vedana-jRMbhati: |

परम.आत्मा-अणोर् एक.आत्मा समग्र.आत्मतया_एव खे ॥३।८१।१०१॥

parama.AtmA-aNo:_eka.AtmA samagra-AtmatayA_eva khe ||3|81|101||

द्रुमो भूमौ स्व.बीजत्वम् इव_उदेत्य् अन्.उदेत्य्.अपि ।

druma:_bhUmau sva.bIjatvam iva_udeti_an.udeti_api |

परम् तत्त्वम् जगद्.भङ्ग्या जगत्ताम् स्व.उदयेन च ॥३।८१।१०२॥

param tattvam jagat*bhaGgyA jagattAm sva.udayena ca ||3|81|102||

द्रुmo बीजतया_एव_आशु न संत्यक्त-समस्थितिः ।

druma:_bIjatayA_eva_Azu na saMtyakta-samasthiti: |

तिष्ठत्य् अपगत-स्पन्दस् त्याग-अ.त्याग-प rox ' णुकः ॥३।८१।१०३॥

tiSThati_apagata-spanda:_tyAga-a.tyAga-para:_aNuka: ||3|81|103||

बिस-तन्तुर् महामेरुः परमाणोर् अपेक्षया ।

bisa-tantu:_mahAmeru: paramANo:_apekSayA |

दृश्यम् किल विशेत् तन्तुर् अदृश्य-अक्ष्णा पर-अणुता ॥३।८१।१०४॥

dRzyam kila vizet tantu:_adRzya-akSNA para-aNutA ||3|81|104||

बिस-तन्तुर् महामेरुः परमाणोः किल_आत्मनः ।

bisa-tantu:_mahAmeru: paramANo: kila_Atmana: |

तस्य_एव तद् घनाः स्वान्तः स्थिता* मेर्वादि-कोटयः ॥३।८१।१०५॥

tasya_eva tat_ghanA: svAnta: sthitA: meru.Adi-koTaya: ||3|81|105||

एकेन तेन महता परमाणुना च

ekena tena mahatA paramANunA ca

व्याप्तम् ततम् विरचितम् जनितम् कृतम् च ।

vyAptam tatam viracitam janitam kRtam ca |

दृश्यम् प्रपञ्च-रहितम् नभसा_इव विश्वम्

dRzyam prapaJca-rahitam nabhasA_iva vizvam

शून्यत्वम् अच्छम् अभितः परिलब्धम् एव ॥३।८१।१०६॥

zUnyatvam accham abhita: parilabdham eva ||3|81|106||

द्वैतेन सुन्दरतरम् स्वम् अनुज्झितेन

dvaitena sundarataram svam anujjhitena

रूपम् सुषुप्त-सदृशेन यथा_अवबोधात् ।

rUpam suSupta-sadRzena yathA_avabodhAt |

ऐक्यम् गतम् स्थिति-ग माxx गम-मुक्तम् एवम्

aikyam gatam sthiti-gamÂgama-muktam evam

इत्थम् तनु जगत्-परमार्थ-पिण्डः ॥३।८१।१०७॥

ittham tanu jagat-paramArtha-piNDa: ||3|81|107||

॥

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

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Jiva Das

unread,

Feb 8, 2021, 7:20:11 PM2/8/21

to yoga vasishtha

•

*o*ॐ*m*

•

FM.3.81

*THE KING UNRIDDLES*

*THE DEMONESS *

(commenting on the Minister's words)

अहो नु परमार्थ.उक्तिः पावनी तव मन्त्रिणः ।

aho nu paramArtha.ukti: pAvanI tava mantriNa: |

राजा राजीव.पत्राक्ष इदानीम् एष भाषताम् ॥३।८१।१॥

rAjA rAjIva.patrAkSa idAnIm eSa* bhASatAm ||3|81|1||

.

aho*.O.yes! *paramArtha*.higher.sense *ukti.*saying/speech/word\term *
pAvana*.purifying.*I *of *tava*.your* mantri*.Minister.s.*Na:, *hey* rAjA.*King
with the * rAjIva.m.*blue.lotus.flower *patra*.petal/leaf *akSa*.eyes *
idAnIm.*right.now *

eSas.*this.one *bhASatAm*.you.should.say *

.

*Well now *

*how very well your Minister has put it,*

*"in the higher sense",*

*I'm quite purified by him,*

*Your Lotus.Eyed Majesty*

*!*

*but now, you must unriddle my riddles*

*.*

*vlm.p.1. The Rakshasi said, "Well said, O councilor! Your explanations are
sanctifying and filled with spiritual doctrines. Now let the king with
lotus eyes answer the other questions."

*** aho*.O.yes! *paramArtha*.higher.sense *ukti.*saying/speech/word\term *
pAvana*.purifying.*I *of *tava*.your* mantri*.Minister.s.*Na:, *hey* rAjA.*King
with the * rAjIva.m.*blue.lotus.flower *patra*.petal/leaf *akSa*.eyes *
idAnIm.*right.now *eSas.*this.one *bhASatAm*.you.should.say *

*THE RÂJÂ.KING—*

सर्व.संकल्प.सम्न्यासश् चेतसा यत् परिग्रहः ।

sarva.saMkalpa.saMnyAsa:_cetasA yat parigraha: ||

जागत.प्रत्यय.अभा वो यस्य_आहुः प्रत्ययम् परम् ॥३।८१।२॥

jAgata.pratyaya.abhAva:_yasya_Ahu: pratyayam param ||3|81|2||

.

sarva.*all/every.*saMkalpa*.Concept.*

.*saMnyAsa:

*by/with* cetas.*Affectivity.*A yad.*what/which*

.*parigraha:

.*jAgata*.x*

pratyaya*.firm.conviction/proof.*

.*bhAva.*state/feeling/becoming*

.*abhAva.*without*.*state/feeling/becoming*

yasya*.of.which/whose *

.*Ahus.*they.say *

.*pratyaya*.firm.conviction/proof*

##i . #pratI . **pratyaya*: . belief, firm conviction, confirmation •
proof, ascertainment • (pratyayam>gam, to acquire confidence / repose
confidence in • <asty atra pratyayo mama>, that is my conviction • <ka:
pratyayo_atra>, what assurance is there of that?) •• Conception, assumption
• fundamental notion or idea (.tvam) `buddh • intellect, awakening (in
sAmkhya = buddhi) • analysis, solution, explanation, definition • basis for
anything = <hetu> &c

para*.*m

.

*someone*

*whose absence of conviction about the world*

*they call Perfect Conviction**

*which is the abandonment of all conception**

*that is affected by chetas*Intelligence.*

* conviction: MW. belief, firm conviction, (<pratyayaM.gam>, to acquire
confidence; <asty atra pratyayo mama> • intellect (in saMkhya <buddhi>) •
(with Buddhists) a co.operating cause.* conception: saMkalpa. AS: mental
wishes. *vLM. desires of the heart.

*AS. The one whose lack of perception by the world is said to be his

ultimate experience, the one who is acquired only by discarding all mental
wishes to make things happen. Thus, you know it, by lack of any perception,
you grab it, by stopping all attempts to do so and so on. This is the
paraphrase of the famous neti neti descriptions of Brahman by scriptures.

*vA. what you are asking about is obvious highest reality, which is
non.obvious in the world, and which is seen by the mind then all ideas are
put aside.

यत् संकोच.विकासाभ्याम् जगत्.प्रलय.सृष्टयः ।

yat saMkoca.vikAsAbhyAm jagat.pralaya.sRSTaya: |

निष्ठा वेदान्त.वाक्यानाम् अथ वाचाम् अ.गोचरः ॥३।८१।३॥

niSThA vedAnta.vAkyAnAm atha vAcAm a.gocara: ||3|81|3 ||

.

*what are*

*shrinking and expanding*

*the world's Doomsdays of creation,*

*are *

*based on the vedAnta teachings*

*not expressible by words*

*.*

yad.*what/which* saMkoca*.shrinkage/decrease.* vikAsa.AbhyAm jagat*.world*
.pralaya*.x.*sRSTi*.x.s.*aya: niSThA *Vedaanta*.vAkya*.s.*AnAm atha.
*next/then* vAcAm*.x* agocara*.x.*:

*. *

*sv. The extension and withdrawal of its manifestation are popularly

regarded as the creation and the dissolution of the universe. It is
expressed in silence when the known comes to an end, for it is beyond all
expression.

*vlm.3 He whose expansion and contraction causes the creation and

extinction of the world, who is the object of the doctrines of Vedânta, and

who is inexpressable by words or speech of humankind:..

कोटि.द्वय*.**अ*न्तराल.स्थम् मध्ये कोटि.द्वयीम् अयम् ।

koTi.dvaya.antarAla.stham madhye koTi.dvayI.m ayam |

यस्य चित्तमयी लीला जग*द्* *ए*तच् चराचरम् ॥३।८१।४॥

yasya cittamayI lIlA jagat_etat_carAcaram ||3|81|4||

.

*the meeting.point of two extremes*

*is *

*between the two extremes*

*whose affective play*

*is *

*this roaming.homing world*

*.*

koTi.*edge/limit.*dvaya*.pair/double.*antarAla.*interval.* stha.
*standing/situate*.m madhye*.in.between* koTi.*edge/limit*.dvaya
*.pair/double.*Im ayam.*this* yasya*.of.which/whose* citta.*Chitta/Affective
mind*.mayA.*by/with.me <http://with.me>*.I *LIIlÂ* jagat*.world* etat.*this*
carAcara*.stirring/unstirring**.*m

.

*vlm.p.4 ... who is between the two extremes of doubt (whether he is or is

not), and who is between both extremes (that he is and is not), and whose
pleasure (will) displays the world with all its animate and inanimate
beings,...

*vlm.p.5 ... whose universal permeation does not destroy His unity, who
being the soul of all is still but one, He alone, O lady, is truly said to
be the eternal brahma.

*AS. In the AB commentary, the two extremes koTi are described as sat and
asat. It lies in the space between the two this has the anirvacanIya title
*.*the "indescribable one". Of course, it shows the aspects of both and

hence it is koTidvayImaya as well.

यस्य विश्व.आत्मक*त्वे '**पि* खण्ड्यते न_एक.पिण्डता ।

yasya vizva.Atmakatve_api khaNDyate na_eka.piNDatA |

सन्.मात्रम् तत् त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥३।८१।५॥

sat.mAtram tat tvayA bhadre kathyate brahma zAzvatam ||3|81|5||

tho in a state of universal Self

it is divided by you,

lovely lady,

it is not a single lump,

but measured sat.Suchness.

It's called the eternal Brahman Immensity

.

yasya*.of.which/whose* *whin* vizva.*universe*.Atmaka.*nature*. tva.
*condition/.ity*.e api.*even\very* khaNDyate*.x* na.*not* eka.*only/one*
.piNDa*.x.*tA.*ness* sanmAtra*.x.*m tat.*that/it/he* tvayA*.by/with.you*
bhadre*.x* kathyate*.x.* brahma*.x* zAzvata.*eternal.*m

.

*vlm.p.4 ... who is between the two extremes of doubt (whether he is or is

not), and who is between both extremes (that he is and is not), and whose
pleasure (will) displays the world with all its animate and inanimate
beings,...

*vlm.p.5 ... whose universal permeation does not destroy His unity, who
being the soul of all is still but one, He alone, O lady, is truly said to
be the eternal brahma.

*sv. As the diversity of this universe, it seems to be divided in itself;

but truly, it is undivided

एषो ऽणुर् वेदनाद् वायुः स्व.भ्रान्त्तिर् दृग्.अदृश्यत ।

eSa:_aNu:_vedanAt_vAyu: sva.bhrAnti:_dRk.adRzyata |

अतो न किंचिद्.वाय्व्.आदि केवलम् शुद्ध.चेतनम् ॥३।८१।६॥

ata:_na kiMcit.vAyu.Adi kevalam zuddha.cetanam ||3|81|6||

.

eS*a:_*aNur *this aNu.Atom *

vedanAt *thru being known *

vAyu: becomes *a wind, *

sva.bhrAntir dRg.adRzyata*? *a self.delusive Seer seeing, *
ato na *kiMci*t.vAyv.Adi *hence it is nothing whatever like a wind *

kevalam zuddha.cetanam *but solely pure chetana.Sentience..*

*vlm. This minute particle is erroneously conceived as spirit (air), from

its invisibleness to the naked eye; but it is in truth neither air nor any
other thing except the only pure Intellect.

शब्द.संवेदना*च् *छब्दः शब्दस्य भ्रान्ति.दर्शनम् ।

zabda.saMvedanAt*_zabda: zabdasya bhrAnti.darzanam |

ततो ऽत्र शब्द.शब्दार्थ.दृष्टेर् ष्टेः_दूरतरम् गतः ॥३।८१।७॥

tata:_atra zabda.zabdArtha.dRSTe:_dUrataram gata: ||3|81|7||

.

zabda.saMvedanAt *from proper understanding *

zabda: zabdasya bhrAnti.darzanam *a word* goes to deluded perception of the
word *
tat*a:_*atra *thus here *

zabda.zabdArtha.dRSTe: *the perception of the word.meaning *

dUrataram gata: *has gone far afield*

*. *

* zabda may mean a word, or elemental Sound.

*sv.7 Similarly, when sound is thought of, there is a fanciful projection

of what sounds like sound: but being pure consciousness, the reality is far
from what is thought of as sound and as its meaning or substance.

*vlm.7. This minim is said to be sound (or the words), but it is error to

say it so: because it is far beyond the reach of sound or the sense of
words.

सो ऽणुः सर्वम् न किंचिच् च सो ऽहम् न_अहम् स एव च ।

sa:_aNu: sarvam na kiMcit_ca sa:_aham na_aham sa* eva ca |

सर्व.शक्त्य्.आत्मनो ऽस्य_एव प्रतिभा_एकात्र कारणम् ॥३।८१।८॥

sarva.zakti.Atmana:_asya_eva pratibhA_ekAtra kAraNam ||3|81|8||

.

sa: aNu: sarvam na *kiMci*t ca *that Atom is All, and nothing.at.all*

s*a:_*aham na aham* sa* *eva ca *it I am, and I am not it *

sarva.zakty.Atmana: asya eva *from this very omnipotent Self *

pratibhA_ekA_atra kAraNam *projection is here the single cause*

*. *

*sv.8 That supreme subtle atomic being is all and is nothing; I am that yet

I am not. That alone is. By its omnipotence all this appears to be.

*vlm.8. That particle is all yet nothing, it is neither I thou or he. It is

the Almighty soul and its power is the cause of all.

*sa: aNu: sarvam na *kiMci*t ca that Atom is All, and nothing.at.all
sa:_aham na aham sa* eva ca it I am, and I am not it sarva.zakty.Atmana:
asya eva from this very all.power.Self pratibhA_ekA_atra kAraNam projection

is here the single cause.

आत्मा यत्न.शत.प्राप्योर् लब्धे ऽस्मिन् न च किम्चन ।

AtmA yatna.zata.prApya:_labdhe_asmin na ca kimcana |

लब्धम् भवति तच् च_एतत् परमम् वा न किम्चन ॥३।८१।९॥

labdham bhavati tat_ca_etat paramam vA na kimcana ||3|81|9||

.

AtmA.*Aatmaa.self* yatna*.effort*.zata.*hundred*.prApya.*having.got*: labdha
*.got/obtained*.e asmin*.here/in.this* na.*not* ca.*and/also* kiMcana.
*somewhat/anyhow* labdha*.got/obtained*.m bhavati.*becoming* tat.
*that/it/he* ca.*and/also* etat.*this* parama*.Highest\absolute*.m vA.
*or/otherwise* na.*not* kiMcana.*somewhat/anyhow*

*. *

*the Self is attained with a hundred efforts*

*and yet*

*when got it is not anything*

*:*

*got, it becomes That and This, the Supreme or not anything*

*.*

*vlm.p.9 It is the soul that is attainable with great pains, and which
being gained adds nothing to our possession. But its attainment is attended
with the gain of the Supreme Soul. There is no better gain.

*sv.9 This self can be attained by a hundred ways and means; yet, when it

is attained, nothing has been attained! It is the supreme self; yet it is
nothing.

* AtmA.*Aatmaa.self* yatna*.effort*.zata.*hundred*.prApya.*having.got*:
labdha*.got/obtained*.e asmin*.here/in.this* na.*not* ca.*and/also* kiMcana.
*somewhat/anyhow* labdha*.got/obtained*.m bhavati.*becoming* tat.
*that/it/he* ca.*and/also* etat.*this* parama*.Highest\absolute*.m vA.
*or/otherwise* na.*not* kiMcana.*somewhat/anyhow*

तावज् जन्म वसन्तेषु संसृति.व्रततिश् चिरम् ।

tAvat_janma vasanteSu saMsRti.vratati:_ciram |

विकसत्य् उदितो यावन् न बोधो मूल.काष.कृत् ॥३।८१।१०॥

vikasati_udita:_yAvat_na bodha:_mUla.kASa.kRt ||3|81|10||

.

tAvat*.* janma*.* vasanta*.*eSu saMsRti*.*vratati*.*: ciram*.* vikasat*.*I
udita*.*: yAvat*.* na*.* bodha*.*: mUla*.*kAsa*.*kRt

*. *

#kASa •.• #kapola.kASa to rub the cheeks (of an elephant).

*AB. tarhi kim jJAna.prayatno vyartha eveti zaGkAm pariharan "kim.tu sarvam

na labhyate" ity asya tAtparyam Aha tAvad iti ||

*vlm. 10. But ignorance of the soul, stretches the bonds of our worldliness

and repeated transmigrations, with their evils growing like the rankest
weeds in spring; until they are rooted out by spiritual knowledge.

*sv.10 One roams in this forest of saMsAra, or repetitive history, till
there is the dawn of that wisdom which is able to dispel the root.ignorance

in which the world appears to be real.

*vA. one wanders in long transmigrations of repeated births in springs of

saMsara,

for as long as wisdom does not arises, taking root. kASa is not in
dictionaries!!

*AS. kASa is in the dictionary, but you need to look for it(:.)) It is a

kind of stone/object used for rubbing. One of the remedies for certain heat

related discomforts is to rub heels with a kASha .bowl. I have seen this

bowl made of a copper/brass alloy which turns black when rubbed on the
heels, whereby it turns black, leading to relief. It is derived from >#kaS
to rub or scrape. It is talking about understanding (bodhaH) causing basic
cleansing!

अणुना_अनेन रूपत्वम् दृश्यताम् इव गच्छता ।

aNunA_anena rUpatvam dRzyatAm iva gacchatA |

तापेन_अम्बुधिया_एव_इदम् स्वस्थेन_एव_अपहारितम् ॥३।८१।११॥

tApena_ambudhiyA_eva_idam svasthena_eva_apahAritam ||3|81|11||

.

this Atom seems to go

to formal objectivity

just as the submarine fire

steals.away the sea

itself.

.

*by.with the* aNu.*atom/singularity/moment*.naa anena.*by/with.this* rUpa
*.form/shape/color*.tva.-*ity(function)*.m dRzya.tA.*ness*.m iva.
*like/as.if* gacchat.aa taapa.ena ambudhi.yaa eva*.indeed\only*/*very to*
idam svastha.ena eva*.indeed\only*/*very to* apahaarita.a.m

.

dRzya

gacchat

tApena_ambudhi

idam svastha

apahArita

.

*AS. As this atom (soul) assumes form and becomes perceivable, it has

absorbed everything just by its intelligence (dhiyA eva), as heat (tApena)
absorbs water (ambu).

*jd. ambu_dhiyA (water, by intelligence) rather than ambu.dhiyA (by the

sea, the water.body). I think the text points more directly to the*vADava,
the undersea fire that will appear frequently in the work ahead. sv. does

not notice this reference. *vlm. appears to be translating another text.

*sv.11 Just as the ignorant man is attracted by the perception of water in
the mirage, this world.appearance attracts the ignorant man.

*vlm.11. And those who are in easy circumstances in life, lose their souls

by viewing themselves only as solid bodies, which rise fastly to view like
the dense mirage by light, of the sun. (It is easier for a camel to enter
the hole of a needle, than for the rich to enter the kingdom of heaven.
Gospel).

अनेन संविद् अणुना मेरुस् त्रि.भुवनम् तृणम् ।

anena saMvit_aNunA meru:_tri.bhuvanam tRNam |

वमित्वा बहिर् अन्तस्थम् माया.आत्मकम् अवेक्ष्यते ॥३।८१।१२॥

vamitvA bahi:_anta.stham mAyA.Atmakam avekSyate ||3|81|12||

.

anena.*with/by.this*. saMvid.aNunA *atomic Awareness *meru.*Mount.Meru.*:
tribhuvana.*three.worlds.*m – *are *tRNa*.grass/straw.*m vamitvA bahi: *vomited
outside *antastha*.end.set/final.*m mAyA.*Illusion.*Atmaka*.forming.nature.*m

avekSyate *is made apparent*

*. *

*sv.12 But the truth is that it is the infinite consciousness that

perceives the universe within itself, through its own power known as Mâyâ.

*vlm.12. It is the particle of self.conciousness, which contains the Meru

and the three worlds, like bits of straw in itself. They are as disgorged
from it in order to present their delusive appearances unto us. (This
answers the question; "what particle hides in it the world as a straw," and
means the mind to be the container of the universe).

*VA.this particle of consciousness contains Meru and three worlds and a

blade of grass,

(as if) ejecting them, it stays both inside and outside, presenting itself
an illusion.

*AS. This atom with its perception (saMvid.aNu), visualizes everything from

Meru to the three worlds to ordinary grass, both inside and outside having
taken in and projected them out (vamitvA).

स्था #sthA #stha #*antastha* standing at the end / #*anta:stha* standing in
the middle +

* anena.*with/by.this*. saMvid.aNunA *atomic Awareness *meru.*Mount.Meru.*:
tribhuvana.*three.worlds.*m – *are *tRNa*.grass/straw.*m vamitvA bahi: *vomited
outside *antastha*.end.set/final.*m mAyA.*Illusion.*Atmaka*.forming.nature.*m
avekSyate *is made apparent*

चिद्.अणोर् अन्तरे यद्वद् अस्ति तद् दृश्यते बहिः ।

cidaNo:_antare yat.vat_asti tat_dRzyate bahi: |

संकल्प.इष्ट.आलिङ्गन.आदि.दृष्टान्तो ऽत्र हि रागिणः ॥३।८१।१३॥

saMkalpa.iSTa.AliGgana.Adi.dRSTAnta:_atra hi rAgiNa: ||3|81|13||

.

*so*

*whatever is within the Consciousness.atom*

*is seen outside*

*:*

*for example, the conception of loving embraces by a lover*

*.*

cidaNo:_antare yat.vat asti tat_dRzyate bahi:
saMkalpa*iSTa.AliGgana.Adi.dRSTAnta: atra hi rAgiNa:

.

*sv._.. the hallucination of one who is mad with lust.

*vlm. The fond embrace of passionate lovers in dream and imagination,

serves to exemplify this truth.

*jd.13 cidaNo: antare yadvad asti it's as whatever is within the
consciousness.atom tat_dRzyate bahi: that is seen outside
saMkalpa=iSTa.AliGgana.Adi.dRSTAnta: atra hi rAgiNa: for example, the

conception of loving embraces by the lover.

आदि.सर्गे सर्व.शक्त्तिश् चि*त्_य*थैव_उदित.आत्मना ।

Adi.sarge sarva.zakti:_cit yathaiva_udita.AtmanA |

तथा_आशु पश्यत्य् *अ*खिलम् संकल्पे पर्वतः स्वतः ॥३।८१।१४॥

tathA_Azu pazyati_akhilam saMkalpe parvata: svata: ||3|81|14||

.

*at the beginning of creation* sarva.zakti: *the all.Power* cit

yathA eva uditA_AtmanA *as the all.powerful Consciousness arisen by itSelf*
tathA_Azu pazyati akhilam *saMk*alpe *thus too it sees everything in a
Concept *parvata: svata: *a knot of itself. *

.

*AS. The AB commentary makes it clear. As a bamboo grows, the growth in the

first segments that in the later segments (parva). In case of the cit, the
parva can also mean era.

*vlm.14. As the intellect rose of itself with its omnipotent Will at the

first creation of the world, so it exercises the same volition in its
subsequent formations also, like the sprigs rising from the joints of reeds
and grass. (i.e. The eternal Will (Fiat) is productive of all.

#parv to fill #parvan .n.. a knot , joint (esp. of a cane or other plant,

but also of the body), limb, member (lit. and fig.)*RV.&c.&c.; a break,
division • any partic. period of the year (as the equinox , solstice &c.)
ib.

*jd.14 Adi.sarge *at the beginning of creation* sarva.zakti: *the all.Power*
cit yathA eva uditA_AtmanA *as the all.powerful Consciousness arisen by
itSelf* tathA_Azu pazyati akhilam *saMk*alpe *thus too it sees everything
in a Concept *parvata: svata: *a knot of itself. *

अभिजातस्य यस्य_अन्तर् यद् यथा प्रतिभासते ।

abhijAtasya yasya_antar yat_yathA pratibhAsate |

तत् तथा पश्यति_इव_असौ दृष्टा*न्तो* *ऽ*त्र शिशोर् मनः ॥३।८१।१५॥

tat tathA pazyati_iva_asau dRSTAnta:_atra zizo:_mana: ||3|81|15||

.

*of whatever is produced within*

*as* *that is projected* *thus it seems.to.be <http://seems.to.be> seen*

*(for example in the Mind of a child)*

*.*

abhijAtasya yasya_antar yat_yathA pratibhAsate tat tathA pazyati_iva_asau
dRSTAnta:_atra zizo:_mana:

.

*vlm.15. The hobby that has entered in the heart, shows itself on the

outside also, as in the instance of the whims of children.

परमाणुतया_एव*.**अपि* चि*न्मा*त्रेण_अणुना_अमुना ।

paramANutayA_eva_api cit.mAtreNa_aNunA_amunA |

परि.सूक्ष्मतमेन_एव विष्वग्.*वि**zvaम्* प्रपूरितम् ॥३।८१।१६॥

pari.sUkSmatamena_eva viSvak.*vizvam* prapUritam ||3|81|16||

.

*for even by this Supreme parama.aNu *cinmAtreNa

*with measured Consciousness *aNunA_amunA

*thru this Atom *pari.sUkSmatamena_eva

*with the greatest subtlety *viSvag.*vizvam* pra.pUritam

*this whole universe is filled*

*. *

paramANutayA_eva_api cit.mAtreNa_aNunA_amunA pari.sUkSmatamena_eva

viSvak.*vizvam* prapUritam

.

*vlm.16. The iota of the intellect, which is as minute as an atom, and as

subtile as air; fills the whole universe on all sides.

*jd.16 paramANutayA_eva_api for even by this Supreme parama.aNu cinmAtreNa
with measured Consciousness aNunA_amunA thru this Atom
pari.sUkSmatamena_eva with the greatest subtlety viSvag.*vizvam*
pra.pUritam this whole universe is filled.

अणुर् एव न मात्य् एष योजनानाम् शतेष्व् अपि ।

aNu:_eva na mAti_eSa* yojanAnAm zateSu_api |

सर्व.गत्वाद् अनादित्वाद् अरूपत्वाद् अनाकृतिः ॥३।८१।१७॥

sarva.gatvAt_an.AditvAt_a.rUpatvAt_an.AkRti: ||3|81|17||

.

*since it is atomic *na mAti eSa: *it (does not measure) is not
limited *yojanAnAm
zateSu*_*api *even by hundreds of leagues *sarva.gatvAd *thru its
going.everywhere *an.AditvAt*_*a.rUpatvAd *– without effective beginning,
without a form, *an.AkRti: *without embodiment.*

*vlm.17. Though but a particle, yet it is not contained in hundreds of

leagues; and being all pervasive it is infinite. Having no beginning it is
measureless, and having no form of itself it is formless.

* aNu: eva *since it is atomic *na mAti eSa: *it (does not measure) is not
limited *yojanAnAm zateSu*_*api *even by hundreds of leagues
*sarva.gatvAd *thru
its going.everywhere *an.AditvAt*_*a.rUpatvAd *– without effective
beginning, without a form, *an.AkRti: *without embodiment.*

यथा धूर्तेन खिड्गेन पुम्सा बालः प्रतार्यते ।

yathA dhUrtena khiDgena pumsA bAla: pratAryate |

सुभ्रू.विकार.नयन.निरीक्षणा.विचेष्टितैः ॥३।८१।१८॥

subhrU.vikAra.nayana.nirIkSaNA.viceSTitai: ||3|81|18||

.

*as is a man, by a cheating lover, or gambler,*

*a boy is deceived by a shifting brow and wandering eyes*

*.*

yathA dhUrta*.*ena khiDga*.*ena pum*.*sA bAla*.*: pra.*.*tAryate*.*
*with/by* subhrU*.*vikAra*.*nayana*.*nirIkSaNa*.*A.viceSTita*.*i:

.

*vlm.18. As a cunning Coxcomb deludes young girls by their becks and calls
and winks and glances.

#khiDga.: SiDga.: profligate, libertine, lecher, horny man; pimp.

.

##dhUrv . **dhUrta .* cunning, crafty, fraudulent, subtle, mischievous
• **dhUrta:
*a rogue, cheat, deceiver, swindler, sharper, gambler +

चिता_आलोकेन शुद्धेन स=पर्वत.तृणाम् जगत् ।

citA_Alokena zuddhena sa=parvata.tRNAm jagat |

नाट्यते ऽविरतम् तद्वद् विवृत्त्य_अभिनयम् सदा ॥३।८१।१९॥

nATyate_aviratam tat.vat_vivRttya_abhinayam sadA ||3|81|19||

.

citAlokena zuddhena sa=parvata.tRNAm jagat nATyate_aviratam tadvad
vivRttya_abhinayam sadA

.

*vlm.19. So the holy look of the divine intellect, serves as a prelude to

the rotatary dance of worlds, with all their hills and contents for ever.
(i. e. A nod and look of the Almighty, moves the worlds),

*sv. That which is thus subtler than a hundredth part of the tip of a hair

is yet greater than the greatest, because of its omnipresence.

cit.Alokena zuddhena

*By the pure light of Consciousness *

*the world with its mountains and leaves of grass *

sa.parvata.tRNAm jagat

*dances *

nATyate

aviratam.*continually/without.interruption. *

*That.wise *

tadvat*_*

*thru its expansion *

abhinayam sadA

*is always affective activity. *

तेन_एव_अनन्त.रूपत्वा*त्_अ*णुना वाससा यथा ।

tena_eva_ananta.rUpatvAt aNunA vAsasA yathA |

संविदा तद् भवद् बाह्ये कृत्वा मेर्व् आदि.वेष्टितम् ॥३।८१।२०॥

saMvidA tat bhavat bAhye kRtvA meru_Adi.veSTitam ||3|81|20||

.

tena_eva_ananta.rUpatvAt *from/thru** that very boundless formation* aNunA
vAsasA yathA *as from/thru this cloth *saMvidA *with/by** Awareness *tat.bhavat
*that.becoming *bAhye kRtvA *having.made externally *meru.Adi.veSTitam *with
Meru.mountains for its vestiture. *

*AS. By this atom, due to its infinite nature, the whole forming world

including Meru etc. is covered like a cloth by its consciousness, holding

it outside. *Typically, clothing covers something by holding it "inside",

but this atom works in reverse.

*vlm.20. It is that atom of the intellect, which envelops all things within

its consciousness, and represents also their forms without it; as a picture
canvas shows the figures of the hills and trees drawn in it, to stand out

as in bas.relief.

*AB. "kasyAnor udare santi kilAvanibhRtAm ghaTAH"_..
||3|81|*saMvid.antar.bhavad bAhyo iti pAtha: sAdhu: ||

#vas 4 #vAsas .n.. cloth, clothes, dress, a garment (du. an upper and under

garment); (with #markaTasya.) a cobweb.

* tena_eva_ananta.rUpatvAt *from/thru** that very boundless formation*
aNunA vAsasA yathA *as from/thru this cloth *saMvidA *with/by**
Awareness *tat.bhavat
*that.becoming *bAhye kRtvA *having.made externally *meru.Adi.veSTitam *with
Meru.mountains for its vestiture. *

दिक्.काल.आद्य्.अनवच्छिन्न=रूपत्वान् मेरुतो बृहत् ।

dik.kAla.Adi.anavacchinna=rUpatvAn meruta:_bRhat |

वालाग्र.शत.भाग.आत्मा_अप्य् एष सूक्ष्मः परो ऽणुकः ॥३।८१।२१॥

vAlAgra.zata.bhAga.AtmA_api_eSa* sUkSma: para:_aNuka: ||3|81|21||

.

*than *dik.kAla.Adi.anavacchinna=rUpatvAn

meruta:_bRhat

vAlAgra.zata.bhAga.AtmA_api_*eSa* *sUkSma: para:_aNuka:

.

दिक्.काल.आदि=अन्.अवच्छिन्न+रूप.त्वात् *from having a form undefined by
place and time, *

मेरु.तस् बृहत् *greater than Mount.meru*

वालाग्र.शत.भाग.आत्मा अपि hairtip.hundred=portion.nature *tho having the
size of the hundredth of a hair *

एष *सूक्ष्मः परः अणुकः *is this subtle perfect atomicity. *

*vlm.21. The divine spirit thoas minute as the hundredth part of the point

of a hair, is yet larger than the hills it hides in itself, and as vast as
infinity, being unlimited by any measure of space or time. (In answer to
"what is it that retains its minuteness and yet comprehends the great Meru).

##chid . *chinna . #*avacchinna* .p.p.*.* Cut off; separated [different],
divided, detached, excerpted; <avachinnasya pUrNena ekatvam
pratipAdyate>"From the Avichinna Detachment, by the Pûrna Fulness, Oneness
is attained." Râm.1.1.49. •• (In Logic) Separated or excluded.from all
other things by its particular properties. •.• Bounded, modified,

determined; • Particularized, distinguished, characterized, as by an

attributive word. • **anavacchinna .* Not bounded or cut. Unlimited,
excessive. Undefined; dik.kAla_Ady.anavacchinna . Unseparated from the
likes of Place and Time •.• #anavacchinna*hasa*.: continuous or immoderate
laughter +

##*vR* . *vAra* #*vAla* #*vAlAgra* vAl*a.a*gra *.n..* the point of a hair
(as a measure, rAgas 8 rAgas 64 #paramANus); *.mfn..* having a hair.like
point*SaDvBr.; *.n..* a kind of dove.cot Lex. (cf. #bAlAgra); •.• v.#potikA
*.f..* a kind of pleasure.house [whorehouse, brothel] floating on a lake
[!] Lex.

शुद्ध.संवेदन=आकाश.रूपस्य परम.आणुना ।

zuddha.saMvedana=AkAza.rUpasya parama.ANunA |

शोभते नहि साम्य.उक्तिर् मेरु.सर्ष.पयोर् इव ॥३।८१।२२॥

zobhate nahi sAmya.ukti:_meru.sarSa.payo:_iva ||3|81|22||

.

*the Sameness*

*of the Space.form of pure awareness*

*w the Superatom +*

*it does not appear anyhow*

*like Mount.meru in a mustard.seed*

*.*

zuddha.saMvedana=AkAza.rUpasya parama.ANunA zobhate nahi sAmya.ukti:
meru.sarSa.payo:_iva

*. *

*vlm.22. The comparison of the vast vacuity of divine understanding with a

particle of air, (as it is made by the minister), is not an exact simile.
It is as a comparison of a mountain with a mustard seed, which is absurd.

माया.कलापिना_अणुत्वम् निर्माय परम.आत्मनि ।

mAyA.kalApinA_aNutvam nirmAya parama.Atmani |

हेम्नि_इव कटकत्वेन नाना_अत्र समता भवेत् ॥३।८१।२३॥

hemni_iva kaTakatvena nAnA_atra samatA bhavet ||3|81|23||

.

*the Atomic state*

*constructed in the Supreme Self*

*spreads like the tail of*

*mAyA*

*the Peacock*

.

*as with the bracelet in gold*

*Sameness becomes variety*

*.*

mAyA.kalApinA_aNutvam nirmAya parama.Atmani hemni_iva kaTakatvena nAnA_atra
samatA bhavet

*. *

* nAnA_atra samatA is ambiguous:

variety becomes Sameness

also

.

*vlm.23 The minuteness attributed to the Divine Spirit (in the Vedas) is as

false as attributing different colors to a peacock’s feathers, and of
jewelry to gold, which can not be applicable to the spirit.

प्रकटो ऽनेन दीपेन प्रकाशो ऽनुभव.आत्मना ।

prakaTa:_anena dIpena prakAza:_anubhava.AtmanA |

स्व.सत्ता.नाश.पूर्वो हि विना_अनेन भवेत् ततः ॥३।८१।२४॥

sva.sattA.nAza.pUrva:_hi vinA_anena bhavet tata: ||3|81|24||

.

prakaTa: anena dIpena prakAza: illumination is made evident by this lamp

thru experience of Self;

for the prior destruction of its own reality

vinA anena bhavet tata: without it becomes therefore / from That

.

prakaTa: *by/with* anena*.x* dIpa.*lamp/candle*.ena prakAza.*bright/radiant*:
anubhAva*.consequence/belief*.AtmanA*.by/with.self* sva*.own.self*.sattA
*.Realness*.nAza*.destruction.*pUrva*.full*: hi*.for/indeed* vinA.*without*
anena.*w.this* bhavet*.becomes* tatas.*therefore/from.that*

.

*vlm.24. It is that bright lamp which has brought forth light from its

thought, and without any loss of its own essential effulgence. (Answer to
"what lamp gave light in darkness?" He was the light of the world, and the
ligut shine forth in darkness" Gospel).

*sv.24 The light of self.knowledge alone illumines all experiences. It

shines by its own light.

##kR* . *kaTa . **prakaTa* . evident, apparent, manifest. • public; • *
*prakaTam* .ind.. clearly, evidently. Publicly, openly, undisguisedly.
(*prakaTIkR . to manifest, unfold, display • public <prakaTah sa:_astu>
'let him show himself' •• **prakaTam* .ind.. evidently, visibly, openly, in
public •.• *prakaTa*vaikRta* . openly inimical. • *prakaTa*zIrSa* . bearing
the head uplifted • **prakaTana.m *. manifesting, bringing to light • *
*prakaTita* . manifested, unfolded, proclaimed, public, evident, clear +

यदि सूर्य.आदिकम् सर्वम् जगद् एकम् जडम् भवेत् ।

yadi sUrya.Adikam sarvam jagat_ekam jaDam bhavet |

ततः किम् आत्मकम् रूपम् प्रकाशः स्यात् क्व वा_अथ किम् ॥३।८१।२५॥

tata: kim Atmakam rUpam prakAza: syAt kva vA_atha kim ||3|81|25||

.

yadi.*if* sUrya*.Sun.*Adika*.&the.like.*m sarva.*all/every.*m jagat*.world*
eka.*only/one.*m jaDa.*inert/numb/dense**.*m bhavet*.becomes* tatas.
*therefore/from.that* kim*.!?* Atmaka.*nature.*m rUpa.*form.*m prakAza.
*bright/radiant.*: syAt.*would.be <http://would.be>* kva.*where* vA.
*or/otherwise* atha.*next/then* kim*.!?*

.

*vlm.25. If the sun and other luminous bodies in the world, were dull and

dark in the beginning; then what was the nature of the primeval light and
where did it abide? (This question is raised and answered by the prince
himself in the next).

*sv.25 What is the light by which one_asees' (knows), if all the lights in

the world from the sun onwards become inert? Only the inner light.

*yadi.*if* sUrya*.Sun.*Adika*.&the.like.*m sarva.*all/every.*m jagat*.world*
eka.*only/one.*m jaDa.*inert/numb/dense**.*m bhavet*.becomes* tatas.
*therefore/from.that* kim*.!?* Atmaka.*nature.*m rUpa.*form.*m prakAza.
*bright/radiant.*: syAt.*would.be <http://would.be>* kva.*where* vA.
*or/otherwise* atha.*next/then* kim*.!?*

शुद्ध.सन्मात्र.चित्त्वम् यत् स्वतः स्वात्मनि संस्थितम् ।

zuddha.sanmAtra.cittvam yat svata: svAtmani saMsthitam |

तद् एतद् अणुना तेजो दृष्टम् बहिर् अवस्थितम् ॥३।८१।२६॥

tat_etat_aNunA teja:_dRSTam bahir avasthitam ||3|81|26||

.

*that state of Consciousness which consists of pure being*

*established of itself in its ownSelf*

*is this atomic tejas.Heat*

*established as an external object*

.

zuddha*.*sanmAtra*.*cittva*.*m yat svata:*.* *in/when *svAtma*.*ni saMsthita
*.*m tat*.* etat*.* aNu*.*nA teja:*.* dRSTa*.*m bahir*.* avasthita*.*m

*. *

*vlm.p.26 The pure essence of the mind situated in the soul saw the light

displayed on the outside by its internal particle of the intellect.

तेजांसि_अर्क*इन्दु.वह्नीनाम् न भिन्नानि तमः_घनात् ।

tejAMsi_arka*indu.vahnInAm na bhinnAni tama:_ghanAt |

एतावान् एव भेदः_अस्ति यत्_वर्णे शौक्ल्य.कृष्णते ॥३।८१।२७॥

etAvAn eva bheda:_asti yat_varNe zauklya.kRSNate ||3|81|27||

.

*in the tejas.Heat of the solar and lunar fires*

*there is no difference from the surrounding darkness*

*except as there's a difference between light and dark*

*.*

teja*.*AMsi arka*.*indu*.*vahnI*.*nAm na bhinna*.*Ani tama*.*:*.* ghana*.*At
etAvAn*.* eva*.* bheda*.*:_asti yat*.* varNa*.*e zauklya.kRSNatA*.*e

*. *

*vlm.27. There is no difference in the lights of the sun, moon and fire

from the darkness, out of which these lights were produced: the difference

is only that of the two colours black and white. (Gloss:..Both of them are
equally insensible things).

*sv.27 The other sources of light are indeed non.different from the
darkness of ignorance and only appear to shine:_.. *sv.28.29_.. thothere is

no essential difference between fog and cloud (both of which veil objects),
it is often seen that fog seems to radiate light, while cloud seems to
obscure it.

#prim. #tejas .n.. >#tij point or top of a flame or ray, glow, glare,

splendour, brilliance, light, fire rv. &c.; the bright appearance of the
human body (in health), beauty; the heating and strengthening faculty of
the human frame seated in the bile; fiery energy, vital power, semen; •

spiritual power [tejas Heat. Students of naropa's Seven Yogas will
recognize this as the Tibetan "tummo". jd] or moral or magical power or
influence.

#vahni >vah *.*m.. a draft animal like a horse; or the charioteer or rider;

so the conveyer or bearer of a sacrifice to the gods, esp. #agni Fire.

यादृक्.कज्जल.नीहारे मेघ.नीहारयोर् भवेत् ।

yAdRk.kajjala.nIhAre megha.nIhArayo:_bhavet |

तादृक्.प्रकाश.तमसोर् भेदो नेति तयोः स्थितिः ॥३।८१।२८॥

tAdRk.prakAza.tamaso:_bheda:_na_iti tayo: sthiti: ||3|81|28||

.

yAdRk kajjala.nIhAre *just as a raincloud and a mist *megha.nIhArayor
bhavet

tAdRk.prakAza.tamaso: bhedo neti tayo: sthiti: *there is no difference in
the state of the two*

*. *

*vlm.28. As the difference of the cloud and snows, consists in the

blackness of the one and whiteness of the other; such is the the difference
of light and darkness in their colours only, and not in their substance;
(as they have no real substantiality in them).

*sv.27 The other sources of light are indeed non.different from the
darkness of ignorance and only appear to shine:_.. *sv.28.29_.. thothere is

no essential difference between fog and cloud (both of which veil objects),
it is often seen that fog seems to radiate light, while cloud seems to
obscure it.

जडयोर् उपलम्भाय चिद्.आदित्यः किल_एतयोः ।

jaDayo:_upalambhAya cit.Aditya: kila_etayo: |

यदा तपति तेन_एते लब्ध.सत्ता=एकताम् गते ॥३।८१।२९॥

yadA tapati tena_ete labdha.sattA=ekatAm gate ||3|81|29||

.

jaDayor *of these two materialities *

upalambhAya *.*

cit.Aditya: *the sun of **Consciousness *

kila_etayo: *alas of these two *

yadA tapati *when it is heated *

tena_ete *by.that these *

labdha.sattA=ekatAm gate *when come to the state of unified reality_..*

*vA. they both (light and darkness) are insentient, and are perceived in

the light of cit then cit shines, these two merge into one true existence.

*AS. When the cit.sun shines in defiance of these material beings, they

become one with true existence.

*vlm.29. Both of these being insensible in their natures, there is no

difference between them: and they both disappear or join with one another
before the light of intellect. They disappear before the intellectual liçht
of the Yogi, who perceives no physical light or darkness in his abstract
meditation under the blaze of his intellect. They join together as light

and shade,...the shadow inseparably following the light. The adage goes,
Zer cheragh tariki:..there is darkness beneath the lighted lamp.

*sv.27 The other sources of light are indeed non.different from the
darkness of ignorance and only appear to shine:_.. *sv.28.29_.. thothere is

no essential difference between fog and cloud (both of which veil objects),
it is often seen that fog seems to radiate light, while cloud seems to
obscure it.

तपस्य्.एकश् चिद्.आदित्यो रात्रिम्.दिवम् अतन्द्रितः ।

tapasi_eka:_cit.Aditya:_rAtrim.divam a.tandrita: |

अन्तर्.बहिः शिला.आद्य्.अन्तर् अप्य् अनस्तमय.उदयः ॥३।८१।३०॥

antar.bahi: zila.Adi*anta:_api_an.astamaya.udaya: ||3|81|30||

.

tapasi*_*ekaz *in tapas.Heat the one *cit.Aditya: *Consciousness.Sun *

rAtrim.divam *day & night *

a.tandrita: unfading *??? *

antar.bahi: *within and without *

zila.Adi.anta:*_*apy *even within the likes of a (still) mountain *

an.astamay*a.u*daya: *unsettingly arisen*

*. *

*sv.30 The inner light of consciousness shines for ever within and without,

day and night; mysteriously, it illumines the effects of ignorance without
removing the darkness of ignorance.

*vlm.30. The sun of the intellect, shines by day and night without setting
or sleeping; It shines in the bosom even of hard stones, *without being
clouded* or having its rise or fall.

#*tandr* to make languid, to grow fatigued • #tandrati #tandrita #
*atandrita* untiring?? <kiM nu majjasi mAyAyAM pata mA tvam atandrita:>
y6127.026. •• #tandra n. series, line • tandrI f. weariness, laziness •
badly played (melody). •• #*atandra*, #atandrita, #atandrin a. tandra,
tandrita, tandrin unwearied.

त्रिलोकी भाति तेन_इयम् जीवस्य प्रथिता_आत्मनः ।

trilokI bhAti tena_iyam jIvasya prathitA_Atmana: |

नाना.उपलम्भ.भाण्ड.आढ्या कुटी कठिन.कोटरा ॥३।८१।३१॥

nAnA.upalambha.bhANDa.ADhyA kuTI kaThina.koTarA ||3|81|31||

.

trilokI bhAti as *the Triple World appears *

tena *with/by** that *

iyam *this one *

jIvasya prathitA_Atmana: *projected from the **Living.jIva.self *

nAnA.*various.*upalambha*.*bhAND*a.A*Dhya*.*A

kuTI*.* kaThina*.*koTara*.*A

*.*

*vlm.31. The light of this blazing soul, has lighted the sun, which

diffuses its light all over the three worlds; it has filled the capacious
womb of earth with a variety of provisions, as they lay up large panniers

of food in a store.house. (i.e. It is the sun.light that grows and ripens

all things for our food).

*sv. Just as the ever.luminous sun reveals its real nature with the help of

night and day, even so the light of self reveals its real nature by
revealing both consciousness and aignorance.

*vA. by this spread.out Self of jiva three worlds shine, like cave of pot

filled with various visible riches.

*AS. There are no riches as such. These are the collected packets (pots) of
perception! The meaning is: This tri.world hard home full of pots of

acquired experiences is illuminated by it.

#labh #upalabh #upalambha upa.lambha m. obtainment; perceiving,
ascertaining, recognition. #upalambhana upa.lambhana n. apprehension,
perceiving; the capacity of perceiving, intelligence. •.• #svapnopalambha.m
स्वप्नोपलम्भं सर्गाख्यं *.*"the Dream.Perception known as Sarga Creation",
y3057.020 • #anupalambha *.*m.. AkAzAd api sUkSmasya parasya paramAtmana: |
sarva.Akhy*a.a*nupalambhasya kIdRzI bIjatA katham || y4001.026.

#kuT* #kRta* #kuTi कुटिः [कुट्.इन्] The body. • A cottage, hut;
BhAg.1.71.16. • A curve, bend. .Comp. #kuTicara .चरः a porpoise. •• #kuTI
*.*f.. a hut, cottage, shop, MBh.&c. •• kuTaja.: Wrightia antidysenterica

(having seeds used as a vermifuge; cf. #indrayava, "Indra's
grain"),*mbh.R.&c.; "born in a pitcher", N. of the sage Agastya (cf._nir.
v, 13 and 14) Lex.

#kaTh #kaThina कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless;

विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. •
intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.•

kaThina: .नः A thicket. • kaThinam A Shovel, scoop. #kaThinya .adj..
stiffness, sternness.

तमस्त्वम् तमसो देहम् अविनाशयता_अमुना ।

tamastvam tamasa:_deham a.vinAzayatA_amunA |

तप्य*ते '*भासया भासा सर्वम् आभास्यते तमः ॥३।८१।३२॥

tapyate_abhAsayA bhAsA sarvam AbhAsyate tama: ||3|81|32||

.

tamastvam *the dark **condition *

tamasa: deham *of the Dark body *

a.vinAzayatA_amunA *by this indestructibility *

tapyate *is enflamed *

abhAsayA *without shining *

bhAsA sarvam AbhAsyate tama: *a shining as.everything is.illumined.by
<http://is.illumined.by> the dark*

*. *

*vlm.32. It enlightens darkness without destroying itself, and the darkness

that receives the light, and becomes us enlightened as light itself. (This
passage is explained both in a physical as well as spiritual sense. The
light dispelling ignorance and the gloom of nature).

*vA. by that light (of cit) darkness is seen, without being destroyed,???

and light which lightens all (visibles) is darkness???

*AS. By that unperceivable cit.light (abhAsayA bhAsA) the darkness is

heated (tamastvam tapyate), without destroying its body (tamaso deham
avinAzayatA), so all the darkness becomes visible (sarvam tama: AbhAsayate).

* tamastvam *the dark **condition *tamasa: deham *of the Dark body
*a.vinAzayatA_amunA
*by this indestructibility *tapyate *is enflamed *abhAsayA *without shining
*bhAsA sarvam AbhAsyate tama: *a shining as.everything is.illumined.by
<http://is.illumined.by> the dark. *

पद्म.उत्पले यथा_अर्केण तपता प्रकटी.कृते ।

padma.utpale yathA_arkeNa tapatA prakaTI.kRte |

प्रकाश.तमसोः सत्ते चिता_एवम् प्रकटी.कृते ॥३।८१।३३॥

prakAza.tamaso: satte citA_evam prakaTI.kRte ||3|81|33||

.

*as *

*a lotus.blossom in the sun is heat&light made manifest*

*so *

*light and dark are realities made manifest by **Consciousness*

*. *

padma.utpale yathA arkeNa as the lotus.blossom by the sun is tapatA
prakaTI.kRte by its heat/light made manifest prakAza.tamaso: satte *.*light
and darkness come to be citA evam prakaTI.kRte so by Consciousness
manifesting

.

*vlm.33. As the shinning sun brings the lotus.buds to light, so the light

of the Divine Spirit, enlightens our intellects, amidst the gloom of
ignorance which envelopes them.

*sv. Just as the ever.luminous sun reveals its real nature with the help of

night and day, even so the light of self reveals its real nature by

revealing both consciousness and ignorance.

*jd.33 padma.utpale yathA arkeNa as the lotus.blossom by the sun is tapatA
prakaTI.kRte by its heat/light made manifest prakAza.tamaso: satte *.*light
and darkness come to be citA evam prakaTI.kRte so by Consciousness
manifesting.

अर्कः कुर्व*nn अ*होरात्रे दर्शयत्य् आकृतिम् यथा ।

arka: kurvan* ahorAtre darzayati_AkRtim yathA |

चितिः स*द् *असती कृत्वा दर्शयत्य् आकृतिम् तथा ॥३।८१।३४॥

citi: sat_asatI kRtvA darzayati_AkRtim tathA ||3|81|34||

.

arka*.sun/star.*: kurvan.*doing/making in the* ahorAtra*.day&might.*e
darzayati*_*AkRtim yathA *– *as an embodiment is *see/known *

citi: sad.asatI kRtvA

darzayati*_*AkRtim tathA *.*

as the sun, creating day and night,

makes a form appear

so chiti.Conceit*

made really.unreal

makes a form appear.

* "Conceit" indicates any affected conception (not necessarily vanity).

*vlm. ... so does the intellect show itself by its development and
reticence by turns.

*sv._.. so the light of self reveals its real nature by revealing both
consciousness and ignorance.

चिद्.अणोर् अन्तरे सन्ति समग्र.अनुभव.अणवः ।

cit.aNo:_antare santi samagra.anubhava.aNava: |

यथा मधु.रसस्य अन्तः पुष्प.पन्न.फल.श्रियः ॥३।८१।३५॥

yathA madhu.rasasya anta: puSpa.panna.phala.zriya: ||3|81|35||

.

*there are *

*within the chid.aNu.Consciousness.Atom*

*the atoms of all experiences*

*as*

*within the sweet sap*

*there are*

*the essences of flower and fruit*

*.*

cit.aNo:_antare santi samagra.anubhava.aNava: yathA madhu.rasasya anta:
puSpa.panna.phala.zriya:

.

*vlm.p.35 All our notions and ideas are contained in the particle of the
intellect, just like a healthy seed contains in its breast the leaves,
flowers and fruits of the future tree.

उद्यन्ति चिद्.अणोर् एते समग्र.अनुभव.अणवः ।

udyanti cit.aaNo:_ete samagra.anubhava.aNava: |

मधु.मास.रसाच् चित्रा इव खण्ड.परम्पराः ॥३।८१।३६॥

madhu.mAsa.rasAt_citrA: iva khaNDa.paramparA: ||3|81|36||

.

*out.of the one chit.Atom*

*come all the collective Atoms of experience*

*as from the sap of spring*

*variety proceeds as a procession of parts*

*.*

udyanti cidaNo:_ete samagra.anubhava.aNava: madhu.mAsa.rasAt_citrA* iva
khaNDa.paramparA:

*. *

*vlm.p.36 These and all the powers of the mind develop themselves in their
proper times, like flowers and fruits make their appearance in spring and
proper seasons.

*AS. All particles of experience arise form this cit.atom, as varied

patches of gardens (or forests) grow from the essence of the spring months.

परमात्म*.**अ**णुर्* *अ*त्यन्त.निःस्वादुः सूक्ष्मता.वशात् ।

paramAtma.aNu:_atyanta.ni:svAdu: sUkSmatA.vazAt |

समग्र.स्वादु.सत्ता*.**ए*क.जनकः स्वदते स्वयम् ॥३।८१।३७॥

samagra.svAdu.sattA.eka.janaka: svadate svayam ||3|81|37||

.

the atom that is Supreme.Self

is boundlessly without character/qualities on account of its subtlety

.

paramAtma..aNu.: atyanta.ni:svAdu.: *from/thru* sUkSmatA.vaza.At
amagra.svAdu.sattA*.e*ka.janaka.: svadate. svayam.

*. *

*vlm.37. The particle of divine spirit is altogether tasteless, being so

very vapid and void of qualities; yet it is always delectable as the giver
of flavour to all thing's. (The gloss explains the spirit as spiritual
knowled ge, which is unpalatable to all, owing to its abstruse and subtile
nature; but which becomes tasty when blended with all other knowledge,
which mainly depends on spiritual science. This is in answer to "What
particle is that which is entirely tasteless, yet always tasted with
zest?).

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

यो यो नामो रसः कश्चित् समस्तो ऽप्य् अप्स्व् अवस्थितः ।

ya:_ya:_nAma:_rasa: kazcit samasta:_api_apsu_avasthita: |

प्रतिबिम्बम् इव_आदर्शे तम् विना न_अस्त्य्_असौ स्वतः ॥३।८१।३८॥

pratibimbam iva_Adarze tam vinA na_asti_asau svata: ||3|81|38||

.

*whatever you call its flavor*

*becomes*

*entirely absorbed in water*

* like a reflection in a mirror *

*without that*

*it is not this of itself*

*.*

ya:_ya:_nAma:_rasa: kazcit samasta:_api_apsu_avasthita: pratibimbam

iva_Adarze

tam vinA na_asti_asau svata:

*. *

*vlm.38. All savours abide in the waters (water being the receptacle of

taste), as a mirror is the recipient of a shadow; but the savour like the
shadow is not the substance; it is the essence of the spirit that gives it
the flavour.

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

त्यजता संस्थितम् सर्वम् चिन्मात्र.परमाणुना ।

tyajatA saMsthitam sarvam cit.mAtra.paramANunA |

त्यक्तम् जगद् असंवित्त्या संवित्त्या सर्वम् आश्रितम् ॥३।८१।३९॥

tyaktam jagat_a.saMvittyA saMvittyA sarvam Azritam ||3|81|39||

.

*by abandoning everything *is *established here *cin.mAtra.paramA_aNunA *by
the chit.Consciousness.Measure *tyaktam jagat*_*a.saMvittyA *the world is
cast.off by lack of saMvitti*Awareness *saMvittyA sarvam Azritam *by
Awareness, everything becomes a shelter*

*. *

tyajatA saMsthitam sarvam cit.mAtra.paramANunA | tyaktam jagat_a.saMvittyA
saMvittyA sarvam Azritam

.

*vA. when this atom leaves everything (visible), everything stays as pure
consciousness; it leaves by non.perception of world; and by perception it
abides in everything.

*AS. As the commentary tells, this is in response to a direct question. By
this pure cit particle, everything is abandoned as well as occupied

(tyajatA saMsthitam), the world is discarded by it because it is not
consciousness, yet, by its own consciousness, it permeates everything

(saMvityA sarvam Azritam).

*vlm.39. All bodies existing in the world, are abandoned by the atomic

spirit of the supreme, by their unconsciousness of Him; but they are
dependant upon him, by the consciousness of the divine particle, shining in
their souls, (i. e. Consciousness is the connecting link between the human

and Divine souls). In answer to "who are abandoned by and supported by the
Divine Spirit."

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

*jd.39 tyajatA *by casting.off *saMsthitam sarvam *everything *that is
co.situate *established here *cin.mAtra.paramA_aNunA *by
the*chit.Consciousness.Measure *tyaktam jagat*_*a.saMvittyA *the world is
cast.off by lack of saMvitti*Awareness *saMvittyA sarvam Azritam *by
Awareness, everything becomes a shelter. *

अशक्तया स्वात्म.गुप्तौ सर्वम् आच्छादितम् जगत् ।

azaktayA svAtma.guptau sarvam AcchAditam jagat |

चित्त.अणुताम् एव पराम् सम्प्रसार्य वितानवत् ॥३।८१।४०॥

citta.aNutAm eva parAm samprasArya vitAnavat ||3|81|40||

.

a.zaktayA *thru lack of power *

sva.Atma.guptau *hidden in it.Self *

sarvam AcchAditam jagat *the whole world is covered *

citta.aNutAm eva parAm samprasArya vitAnavat

.

*vA. being powerless to cover itself, it covers whole world,

great and subtle awareness, which stretches like canopy (above the world)

*AS. The translation "being powerless_.." is defective for two reasons. One
never accuses cit of being powerless(:.)) Also, it does not note the fem.

adjective and what it modifies. It refers to the parA aNutA, the extreme
subtleness! Because of its extreme subtle nature, it is incapable of
covering itself; yet it extends itself and covers everything in the world.

*vlm.40. It is He who being unable to wrap up himself, enwraps the world in

him, by spreading out the vesture of his atomic intellect over all
existence. (In answer to "who being uncovered himself covers the whole?).

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

#chad #Acchad #AcchAdita .adj.. covered; clothed. •.• #patAk*A*A*cchAdit
*a.a*kAzA. y1028.007.

#sR to flow #prasR, springing forth #samprasR flowing forth together
#samprasaranti [samcAram yAnti MoT_3,14.12].

#tan #vitan #vitAna *.*m.n.. extension, great extent, • plenty, abundance;

high degree; • manifoldness, variety; • development, growth; • an awning,
canopy, cover; • the separate arrangement of the three sacred fires or the

separate fires themselves. •.• #vitAna .adj.. "out of tune", dejected, sad;
empty; dull, stupid; wicked, abandoned; vitAnI.bhUta .adj.. being sad or
dejected.

#*durvA* .f.. bent grass, panic grass , Durb grass, Panicum Dactylon +

आत्म.गुप्तौ न शक्नोति परमात्म*.**अ*म्बर.आकृतिः ।

Atma.guptau na zaknoti paramAtma.ambara.AkRti: |

मना*ग्* *अ*पि क्षणम् अपि ग*जो* *दू*र्वा.वने यथा ॥३।८१।४१॥

manAk_api kSaNam api gaja:_dUrvA.vane yathA ||3|81|41||

.

Atma.guptau na zaknoti *not able to hide in the self/soul *

parama.Atm*a.a*mbara=AkRti: *is a formation in the Supreme.Self.sky *

manAg api kSaNam api *even a little, even a moment,*

gajo dUrvAvane yathA *as an elephant in a patch of panic.grass*

*. *

*vlm.41. The supreme Spirit which is of the form of infinite space, cannot

hide itself in any thing within its sphere, which would be like the hiding
of an elephant in the grass.

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

तथाप्य् आक्रान्तवान् विश्वम् ज्ञातो गोपायति क्षणात् ।

tathA_api_AkrAntavAn vizvam jJAta:_gopAyati kSaNAt |

जगद्.धाना.कणम् बाल इव_अहो घन.मायिता ॥३।८१।४२॥

jagat.dhAnA.kaNam bAla* iva_aho ghana.mAyitA ||3|81|42||

.

tathA api AkrAntavAn vizvam jJAto gopAyati kSaNAt jagad.dhAnA.kaNam
*world.rice.grain
*bAla iva aho ghana.mAyitA

.

*vA. it (self) spreads as whole universe, knows and preserves it?

holding material world surely like a boy (holds) a grain

*AS. I think it is referring to a knowledgeable person ( jJAtaH). A person
who perceives it can hide the whole world in an instant i.e. make it unreal

and non existent, like a kid hiding a tiny grain, O, what a deep power of
illusion!

*vlm.42. Yet this all knowing spirit encompasses the world, knowing it to

be a trifle, just as a child holds a particle of rice in his hand. This is
an act of mayá or delusion. (Here delusion like destiny is represented to
exercise its influence on omniscience itself).

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

#AkrAnta

मा #mA मि #mi #maya #mAyA #*mAyin, *#mAyI. artful, skilled in art or
enchantment, cunning, deceptive, illusory (#*mAyitA* °यि.ता f.) RV.&c.

चिन्मात्र.अनुनयेन_इदम् जगत् सन् अपि जीवति ।

cinmAtra.anunayena_idam jagat san api jIvati |

वसन्त.रस.बोधेन विचित्रा_इव वन.अवली ॥३।८१।४३॥

vasanta.rasa.bodhena vicitrA_iva vana.avalI ||3|81|43||

.

cin.mAtr*a.a*nunayena idam jagat san api jIvati *lives *vasanta.rasa.bodhena
*but realizing the sap of springtime *vicitrA iva vanAvalI

.

*AB. "jagal.laye na kasyANo: sad.bhUtam api jIvati" ity_.. ||

*vlm.43. The spirit of God exists even after the dissolution of the world,

by relying in his chit or intellect; just as plants survive the spring by
the sap they have derived from it.

*sv.40 37.43 Whatever may be the particular description of the experiences,

they are all encompassed in the one experiencing of consciousness.

नी #nI #naya #*anunaya* courtesy, respect, submission

चित्त.सत्ता_एवम् अखिलम् स्वतो जगद् इव_उदितम् ।

citta.sattA_evam akhilam svata:_jagat_iva_uditam |

मधु.मास.रस.उल्लासाच् चित्रो हि वन.खण्डकः ॥३।८१।४४॥

madhu.mAsa.rasa.ullAsAt_citra:_hi vana.khaNDaka: ||3|81|44||

.

*the state of affective being is everything*

*:*

*the world appears **as.if by itself*

*:*

*from the sap of April springs the whole array of the forest*

*.*

citta*.*sattA*.* evam.*so.* akhilam*.entirely/wholly *svata*.:* jagat*.world
*iva.*like/as.if *udita.m madhu*.*mAsa*.*rasa*.*ullAsa.At citra:*.*
hi*.ergo/indeed
*vana*.*khaNDaka.:*.*

*. *

*AS. citro vanakhaNDaka: colorful spot of forest.

सत्यम् चिन्मयम् एव_इदम् जगद् इत्य् एव विद्ध्य्_अलम् ।

satyam cit.mayam eva_idam jagat_iti_eva viddhi_alam |

वसन्त.रसम् एव त्वम् विद्धि पल्लव.गुल्मकम् ॥३।८१।४५॥

vasanta.rasam eva tvam viddhi pallava.gulmakam ||3|81|45||

.

"satyam *having the character of Sat Suchness "What.is.So
<http://What.is.So> *cin.mayam eva *only a measure of Consciousness *idam
jagad" *is this world": *ity eva viddhy alam *so you should know
completely. *vasanta.rasam eva *only the flavor of springtime *tvam viddhi
pallava.gulmakam *you should know the blossoming bushes. *

*vlm.45. Know the world is verily a transformation of the intellect, and

all its productions to be as plants in the great garden of the world,
nourished by the vernal juice of the intellect.

*jd.45 "satyam *having the character of Sat Suchness "What.is.So
<http://What.is.So> *cin.mayam eva *only a measure of Consciousness *idam
jagad" *is this world": *ity eva viddhy alam *so you should know
completely. *vasanta.rasam eva *only the flavor of springtime *tvam viddhi
pallava.gulmakam *you should know the blossoming bushes. *

सर्व.आवय.विसारत्वात् सहस्र.कर.लोचनः ।

sarva.Avaya.visAratvAt sahasra.kara.locana: |

परमाणुर् असाव् एव नित्य.अनवयव.उदयः ॥३।८१।४६॥

paramANu:_asau_eva nitya.an.avayava.udaya: ||3|81|46||

.

sarva*.all*.Avaya*.conception/childbirth.* visAratvAt *thru spreading
condition *sahasra.kara.locana: *a thousand hands and eyes *

paramANu:*_*asau eva *this Superatom too is *

nitya.anavayava.udaya: *ever.limbless.arisen*

*. *

*vlm.46. It is the sap supplied by the intellectual particle, that makes

all things grow up with myriads of arms and eyes; in the same manner as the
atom of a seed, produces plants with thousand branches and fruits. (In
answer to "What formless things take a thousand forms?").

*sv.46.47_..and all the hands and eyes are its own, thobeing extremely

subtle, it has no limbs.

निमेष.अंश.अवबोधो हि चिद्.अणोर् प्रतिभासते ।

nimeSa.aMza.avabodha:_hi cidaNo: pratibhAsate |

यतः कल्प.सहस्र.ओघः स्वप्ने वार्धक.बाल्यवत् ॥३।८१।४७॥

yata: kalpa.sahasra.ogha: svapne vArdhaka.bAlyavat ||3|81|47||

.

*...*

*for the realized instants of atomic **Consciousness*

*project thousands of Ages in dream*

*like the growth.stages of a child*

*.*

nimeSa.* aMza.avabodha.: hi.x cit*.Conscious/ever.*.aNu.*Atom*.o:
pratibhAs.ate yata:.*from.which\hence.* kalpa.sahasra*ogha:

svapne vArdhaka.bAlyavat

.

*vlm.p.47 Myriads of kalpas amount to an infinitesimal part of a twinkling
of the atomic consciousness, as a momentary dream presents a man with all
the periods of his life, from youth to age. In answer to, "What twinkling
of the eye appears as many thousand kalpas,"

*AS._.. in a fraction of an instant, the perception of the cit.atom is

reflected from which thousands of kalpas flow, like the childhood turns to
old age in a dream. Thus, (tataH) that moment (nimeSANuH) is enough for
millions of kalpas. Everything is from the expanding mind of the total
existence.

ततः सो ऽपि निमेषो ऽणुः कल्प.कोटि.शता*न्य् *अलम् ।

tata: sa:_api nimeSa:_aNu: kalpa.koTi.zatAni_alam |

सर्व.सत्ता.विलासेन प्रतिभा_एका विजृम्भते ॥३।८१।४८॥

sarva.sattA.vilAsena pratibhA_ekA vijRmbhate ||3|81|48||

.

tatas.*from.that/therefore*

sa:_api nimeSa:_aNu: *this very twinkling atom *

kalpa.koTi.zatAni*_*alam *ages of eons enuf *

sarva.sattA.vilAsena *w the play of every state of being *

pratibhA_ekA vijRmbhate *projected as one expanding*

*. *

*vA. in a twinkle of the eye cit.atom projects and perceives as many

thougsand kalpas in dream like moment of childhood??? (continues to the

next) *vA._..so also a moment with billions of hundreds of kalpas, and all

this appearing reality is only one light (of cit)

*AS. Combined response. I see a possible typo: I have vArdhaka {???} in a

fraction of an instant, the perception of the cit.atom is reflected from
which thousands of kalpas flow, like the childhood turns to old age in a
dream. Thus, (tataH) that moment (nimeSANuH) is enough for millions of
kalpas. Everything is from the expanding mind of the total existence.

*vlm.48. This infinitesimal of a twinkling even, is too long for thousands

of kalpas, the whole duration of existence is as short as a flash of his
eye.

*sv.48.49.50 In the twinkling of an eye this infinite consciousness

experiences an epoch within itself, even as in the course of a brief dream
one experiences youth and old age and even death.

अभुक्तवत्य् एव यथा भुक्तवान् अहम् इत्य् अलम् ।

abhuktavati_eva yathA bhuktavAn aham iti_alam |

जायते प्रत्ययस् तद्वन्_निमेषे कल्प.निश्चयः ॥३।८१।४९॥

jAyate pratyaya:_tadvat_nimeSe kalpa.nizcaya: ||3|81|49||

.

abhukta*.*vati eva*.indeed *yathA*.as *bhukta*.*vAn aham*.I *iti*_*alam*.x *
jAyate*.x *pratyaya*.*: tadvat*.x *nimeSa.*.*e kalpa*.*nizcaya*.*:

*.*

*vlm.49. It is the idea only that makes a twinkling, appear a kalpa or

many, just as the idea of satiety in starvation, is a mere delusion to the
deluded soul.

अभुक्त्वा भुक्तवान् अस्मि_इत्य् एवम् प्रत्यय.शालिनः ।

abhuktvA bhuktavAn asmi_iti_evam pratyaya.zAlina: |

दृश्यन्ते वासना.आविष्टाः स्वप्ने स्वमरणम् यथा ॥३।८१।५०॥

dRzyante vAsanA*AviSTA: svapne sva.maraNam yathA ||3|81|50||

.

abhuktvA*.* bhukta*.*vAn asmi*.* iti evam*.* pratyaya*.*zAlina*.*: dRzyan*.*te
vAsanA*.*AviSTa*.*A:

*in/when *svapna*.dream.*e sva*.Ur.own.*maraNa.*death.*m yathA*.as*

*. *

*someone who has not eaten imagining that "I am full"*

*is similarly affected,*

*possessed by Vaasanas,*

*like seeing his own death in a dream*

*.*

*vlm. It is concupiscence only, that makes the famishing to feed upon his

thoughts of food; as it is the despair of one's life, that presents his
death before him in his dream.

#*AviSTa* .adj.. entered (act. & pass.), inhabited, filled, hit, pierced,
seized, overwhelmed with (tena) +

जगन्ति परितिष्ठन्ति परमाणौ चि*dA*त्मनि ।

jaganti paritiSThanti paramANau cit.Atmani |

प्रतिभासाः प्रवर्तन्ते तत एव हि जागताः ॥३।८१।५१॥

pratibhAsA: pravartante tata: eva hi jAgatA: ||3|81|51||

.

jaganti paritiSThanti pari>sthA about.sit *the worlds evolve *param*a.a*Nau *in
the Superatom *cit.Atmani *in*chit.Consciousness.Self *
pratibhAsA: pravartante *projections set in motion *

tatas eva hi jAgatA: *for thus are the Worldlings. *

= > "aNau jaganti tiSThanti kasmin bIja iva drume" ity_.. ||

*vlm.51. All the worlds reside in the intellectual soul within the atom of

its intellect; and the outward worlds are only reflexions (rechauffé) of
the inner prototype. (The phenomenal is an ectype of the original
noumenal).

* jAgata does not ggl.

jagat jagata jAgata ??? or

#jAgara .adj..awake • .m.. jAgara.*waking*.state/condition.

यद् अस्ति यत्र तत् तस्मात् समुदेति तद् एव तत् ।

yat_asti yatra tat tasmAt samudeti tat_eva tat |

आकारिणि विकार.आदि दृष्टम् न गगने ऽमले ॥३।८१।५२॥

AkAriNi vikAra.Adi dRSTam na gagane_amale ||3|81|52||

.

yad asti yatra

*where something is *

tat tasmAt samudeti

*that from that arises *

*that is only that *

*in the embodied *

*such transformation is seen *

*not the immaculate sky*

*. *

yat_asti yatra tat tasmAt samudeti tat_eva tat AkAriNi vikAra.Adi dRSTam na
gagane_amale

.

*vlm.52. Whatever object appears to be situated anywhere, it is but a

representation of its, like model in some place or other, and resembles the

appearance of figures in bas.relief on any part of a pillar; but the
changes occuring[*typo for occurring?] in the external phenomena, are no

results of the internal which as the serene vacuum is subject to no change.

चिति भूतानि भूतानि वर्तमानानि सम्प्रति ।

citi bhUtAni bhUtAni vartamAnAni samprati |

भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा इव ॥३।८१।५३॥

bhaviSyanti ca bhUtAni santi bIje drumA: iva ||3|81|53||

.

*in effective Consciousness*

*being after being grows even.now : *

*they will come.to.be <http://come.to.be> as beings like the forest in a
seed*

*.*

citi bhUtAni bhUtAni vartamAnAni samprati bhaviSyanti ca bhUtAni santi bIje

drumA* iva

*. *

*sv. Just as the whole tree [n.b. drumA: is plural "trees"] with all its

future ramifications is in the seed, the entire universe of the past, the
present and the future is contained in the atom of infinite consciousness.

*vlm.53. All existences, which are present in the intellect at this moment,

are the same as they have existed, and will ever exist inwardly like trees
in their seeds.

निमेष.कल्पाव् एतेन तुषेण_अन्न.कणाव् इव ।

nimeSa.kalpau_etena tuSeNa_anna.kaNau_iva |

वलिता वेष.चेत्याभ्याम् अणुः स्व.आत्म.अङ्गकम् श्रितः ॥३।८१।५४॥

valitA veSa.cetyAbhyAm aNu: sva.Atma.aGgakam zrita: ||3|81|54||

.

nimeSa.kalpau *a moment and an age *

etena tuSeNa *w this chaff *

anna.kaNau iva like grain and its husk *a meal and a morsel*

valitA veSa.cetyAbhyAm aNu: sva.Atm*a.a*Ggakam zrita:

.

*AB. "kalpa: kasya nimeSasya bIjasyevAntarasthitaH" ity_.. ||

*vA. moment and epoch by this (cit), like grains by chaff, are surrounded

atom of consciousness appears as perceivable, being self of its parts???

*AS. The moment as well as entire kalpas are engulfed by it, like the husk

covering seeds of grains; By its covering and its contents (of perceivable)
the atom of each moment hangs within the soul. It still does not make too

good a sense, and nobody seems to have made any good sense(:.)) The problem

is the "aNu" in the second line is hard to identify.

*vlm.54. The atom of the intellect, contains the moments and ages of time,

like grains within the husk; it contains these (as its contents) in the
seed within the infinite soul of god. (The soul is the unconscious
container of the intellect, which is conscious of the ideas contained in
it).

#tuS* to be satisfied [.unlikely etym.] #tuSa *.*m.. the chaff of any
grain. #tRNa.tuS*a.Adi*kam (every) leaf of grass and wisp of chaff.
y6083.018. •• chaff blown by the wind, tuSa.lekhA*_*iva pavana.zaktyA,

y3070.052.

उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि ।

udAsInavat AsIna:_na saMspRSTa:_manAk_api |

एष भोक्तृत्व.कर्तृत्वैः स्वात्मा सर्व.जगत्य्.अपि ॥३।८१।५५॥

eSa* bhoktRtva.kartRtvai: svAtmA sarva.jagati_api ||3|81|55||

.

udAsIna AsIna: *as.if seated tho rising *

na saMspRSTa: manAg api *not contacted even a bit *

eSa* bhoktRtva.kartRtvai: *it is thru Enjoyership and Doership *

sva.AtmA *the own.Self *

sarva.jagati api *tho thru.out the world*

*. *

*sv.55 Therefore, thothe self is neither the doer of actions nor the

experiencer of experiences, it is the doer of all actions and the
experiencer of all experiences: there is nothing apart from it.

*vlm.55. The soul remains quite aloof as if retired from the world

(udásína), notwithstanding the subsistence and dependence of the latter
upon the former. The Divine soul is unconcerned with its creation and its
sustentation at all times.

*sv.55 Therefore, thothe self is neither the doer of actions nor the

experiencer of experiences, it is the doer of all actions and the
experiencer of all experiences: there is nothing apart from it.

*vlm.55. The soul remains quite aloof as if retired from the world

(udásína), notwithstanding the subsistence and dependence of the latter
upon the former. The Divine soul is unconcerned with its creation and its
sustentation at all times. (In answer to "who is the cause of the world
without any motive or causality in him? This is the doctrine of perfect
bliss of the soul without being ruffled or disturbed by any motivity or
activity. So the man imitating divine perfection, is required to be
apathetic and callous to all worldly affairs).

#saMspRSTa

जगत्.सत्ता.उदिते यम् हि शुद्ध.चित्.परmAणुतः ।

jagat.sattA.udite yam hi zuddha.cit.paramANuta: |

परमाणोश् च भोक्तृत्व.कर्तृत्वे केवलम् स्थिते ॥३।८१।५६॥

paramANo:_ca bhoktRtva.kartRtve kevalam sthite ||3|81|56||

.

*when the world.reality has arisen*

*for it comes from the Superatom, *

*the pure. conscious Singularity*

*when Enjoyership and Doership *

*are fully existent_.. *

.

jagat.satt*A.u*dite yam hi *when the state of being of the world, this
indeed is* zuddha.cit.param*ANut*a: *pure.Consciousness.Superatom *paramANo:_ca
*of the Superatom too* bhoktRtva.kartRtve *when the **condition** of
Enjoyer & Doer* kevalam sthite *is solely established... *

*. *

*vlm.56. The essence of the world springs from the atom of the pure

Intellect, which however remains apart from both the states of action and
passion itself; (the intellect being the thinking principle, has only its
perceptivity, without sensitivity of passion, or the Will or volition for
action).

*sv.56.57 Within the atom of infinite consciousness the doership and the
experiencer are inherent.

* jagat.satt*A.u*dite yam hi *when the state of being of the world, this
indeed is* zuddha.cit.param*ANut*a: *pure.Consciousness.Superatom *paramANo:_ca
*of the Superatom too* bhoktRtva.kartRtve *when the **condition** of
Enjoyer & Doer* kevalam sthite *is solely established... *

जगन् न किंचित् क्रियते सर्वदा_एव न केनचित् ।

jagat_na kiMcit kriyate sarvadA_eva na kenacit |

विलीयते च नो किंचिन् मानुष्याद् दृश्य.खण्डनम् ॥३।८१।५७॥

vilIyate ca na.u kiMcit_mAnuSyAt_dRzya.khaNDanam ||3|81|57||

.

*the world is not made at.all*

* all Providence is not, by anyone*

*and nothing whatever comes to an end *

mAnuSyAd dRzya.khaNDanam

*It is the perceptual divisions of people. *

.

jagat_na *kiMci*t kriyate *the world, not anything, is made*

sarvadA_eva na kena.cit *always indeed not by anything*

vilIyate ca na_u *kiMci*t_ *there.subsides not at.all too as anything*

mAnuSyAt_dRzya.khaNDanam

*. *

*vlm.57. There is nothing created or dissolved in the world by any body at

any time; all apparent changes are caused by the delusion of our vision;
(and it is the province of Vedánta to remove the error of conceiving the
unreal worlds as a reality).

सर्वम् सम.समाभासम् इदम् आकाश.कोशकम् ।

sarvam sama.samAbhAsam idam AkAza.kozakam |

जगत्तया_उपशब्दम् च विद्ध्य् अनाद्यम् निशाचरि ॥३।८१।५८॥

jagattayA_upazabdam ca viddhi_anAdyam nizAcari ||3|81|58||

.

sarva*.*m sama*.*samAbhAsa*.*m –

idam*.this *AkAza*.Space\sky..*koza*.sheath\pod. *.ka.*thing\ling.* *this
bit of Space *jagattayA *with/by** the state of the world*

upazabda*.*m

ca*.and/also *viddhi*.know –*

anAdyam*.x* –

nizAcari*.*

*.*

*vlm.58. (Viewed in its spiritual light), this world with all its contents,

is as void as the vault of the vacuous atmosphere; the word world applied
to the phenomena, is but an insignificant term signifying a nothing.

*AB. ... upazabdam zabda.mAtreNa vyavahRtam | ...

#*upazabda*

चिद्.अणुर् दृश्य.सिद्ध्य्.अर्थम् आन्तरीम् चिच्.चमत्कृतिम् ।

cidaNu:_dRzya.siddhi.artham AntarIm cit.camatkRtim |
बहीरूप.तया धत्ते स्वात्मनि परि.संस्थिताम् ॥३।८१।५९॥

bahIrUpatayA dhatte svAtmani parisaMsthitAm ||3|81|59||

.

*cidaN*u:

*The Consciousness.Atom *

*provides *

*the means to realize an object *

*as interior phenomenal Consciousness *

*by means of an external form *

*in your own.Self *

*distributed. *

.

cidaNu:_ *the Conscious atom* dRzya.siddhyartha.*for.doing/getting.*m .

Antara*.x.*Im cit.camatkRti.*phenomenon/wonder.*m *m inner Conscious
wonderment* bahIrUpa.*many.form.ness.*tayA dhatte*.assumes* vAtmani.
*in.own.self*

parisaMsthita*.standing.together/around.*Am

*. *

*vlm.59. It is the particle of intellect that is led by the delusion of

máyá, to view the scenes situated in the Divine soul, in the outward
appearance of the phenomenal world.

*AS. Not "to be seen (itself)", but to make the visible world possible

(dRzyasiddhyartham)

This cit.atom, to make visible world possible, holds the inner creations of

the cit on the outside (bahI rUpatayA dhatte), even *tho *it is still

firmly established within itself. Thus, it is projecting an image outside,
but the source is inside

एत*d ब*हिष्ठम् अन्तस्थम् अस्ति शब्देन वस्तुनि ।

etat_bahiSTham antastham asti zabdena vastuni |

उपदेशाय सत्त्वानाम् चिद्.रूपत्वाज् जगत्त्रये ॥३।८१।६०॥

upadezAya sattvAnAm cit.rUpatvAt_jagat.traye ||3|81|60||

.

*this is indicated by the words "external" and "internal"*

*in the material world*

*to teach about realities*

*as the nature of Consciousness.forms*

*in the Three Worlds*

*.*

etat.*this *bahiSTha*.x.*m antastha*.x.*m asti*.is/exists with/by *zabda
*.word/speech/sound.*ena *in/when *vastu.*substantial.ity*.ni

upadeza.Aya sattva.AnAm *for the teaching of real conditions*
cit.rUpatvAt_jagat.traye
*thru the condition of Conscious form in the triple.world *

*. *

*sv.60 Sages only speak of the inner and the outer, which are but words

with no corresponding substance: it is meant to instruct the ignorant.

*vlm.60. The words external and internal as applied to the world, are

meaningless and not positive terms; there is no inside or outside of the
divine soul, they are contrived to explain its different views by the
intellect for the instruction of pupils.

द्रष्टा_अदृष्ट.पदम् गच्छन् न_आत्मानम् सम्.प्रपश्यति ।

draSTA_adRSTa.padam gacchan na_AtmAnam samprapazyati |

नेत्र.दृश्य.अभिपाति_इव सद् एव_असद् इव स्थितम् ॥३।८१।६१॥

netra.dRzya_abhipAti_iva sat_eva_asat_iva sthitam ||3|81|61||

.

*the seer going to an unseen.sightless state*

*does not behold the self as.if before the eyes,*

*for the real exists as.if unreal*

*.*

draSTA*.x* a.*not*.dRSTa.*seen/known/object/Percept.*pada*.**condition.*m
gacchanti*.going *na.*not thm* AtmAnam*.self* samprapazyati*.x* netra*.eye*
.dRzya*.percept/object*.abhipAti*.x* iva*.like/as.if* sat.*Real/Being.So*
eva*.indeed\only*/*very* asat.*unreal/not.So* iva*.like/as.if* sthita.
*existent/situate*.m

*. *

*vlm.61. The viewer looking into the invisible being within himself, comes

to see the soul; but he who looks on the outside with his open eyes, comes
to view the unreal as real.

*AS. The seer when he reaches the unreachable place (which is normally
covered by avidyA) sees itself the soul, as if it is in front of his eyes
(netradRzy*a.a*bhipAti iva), he thus sees the sat, as if it is asat (sad

asad iva). Thus, according to this King at least, it is possible to
perceive the Brahman almost in a normal fashion. So, this is the instance
where normally even it would be declared asat, being right in front of the
eyes, yet one does not call it asat, because the scriptures say so! Rings a

bell?:.)

न.च गच्छति दृश्यत्वम् द्रष्टा ह्य्_असद् अवास्तवम् ।

na.ca gacchati dRzyatvam draSTA hi_asat_a.vAstavam |

आत्मन्य् एव न यत् किंचित् तत्ताम् एति कथम् परः ॥३।८१।६२॥

Atmani_eva na yat kiMcit tattAm eti katham para: ||3|81|62||

.

na ca gacchati dRzya.tva.m draSTA hi asat a.vAstava.m Atmani eva na yat
*kiMci*t tattAm eti katham para:

*. *

*but it does not go to objectivity*

*for the seer is not.So, without objective reality*

*.*

*when it is not anything in itself*

*how is it then That reality*

*?*

*vlm.62. Therefore whoever looks into the soul (as the true reality), can

never view the false phenomena as realities as others do.

*AS. Also, the seer (draSTA) cannot ever have the nature of the unreal

perceivable asat, since he cannot take on the nature of something (tattAm
of the dRzya) which is not in him at all. Thus, instead of scriptures, he
is proposing a common sense argument why a soul observed by itself still

cannot be asat since it has no trace of asat in it. Thus, it is suspending

the deduction of "perceived implies unreal", because it cannot be applied
in this case. Thus, it is limiting the application of this principle,
removing its fault of "over reach (ativyApti)", exactly what I was
proposing!

दृग् एव लोचने सा च वासना.अन्तम् निजम् वपुः ।

dRk_eva locane sA ca vAsanA.antam nijam vapu: |

बहीरूपतया दृश्यम् कृत्वा द्रष्टृतया उदिता ॥३।८१।६३॥

bahI.rUpatayA dRzyam kRtvA draSTRtayA uditA ||3|81|63||

.

*the Seer is quite its range of sight*

*and its vAsanA within its native body*

*is seen making its many forms*

*by the arising of Seerness*

*.*

dRk_eva locane sA ca vAsanA*antam nijam vapu: bahI.rUpatayA dRzyam kRtvA
draSTRtayA uditA

*. *

*sv.63 The seer is the sight only, and when the latent psychic impressions

have ceased, the seer regains its pure being; when the external object is
imagined, a seer has been created.

न विना द्रष्टृताम् अस्ति दृश्य.सत्ता कथम्.चन ।

na vinA draSTRtAm asti dRzya.sattA katham.cana |

पितृता_इव विना पुत्रम् द्विता_एव_ऐक्य.पदम् विना ॥३।८१।६४॥

pitRtA_iva vinA putram dvitA_eva_aikya.padam vinA ||3|81|64||

.

*not without some sort of Seership*

*is there objective reality*

*:*

*not without a son is there Fatherhood*

*nor any duality outside the unitive state*

*.*

na vinA draSTR.*Perceiver/Seer..x..*tA*.ness.*.m asti.*is/existing *dRzya
*.percept/object.*.sattA*.realness/being.state *kathamcana.*¿however.*

pitr*.father..*tA*.ness.* iva.*like/as.if *vinA*.without.* putra.*son.*m
dvi.*dual/two..*tA*.ness.* eva*.indeed.* aikya.*unity/oneness.*pada.m vinA
*.without*

*. *

*vlm.64. There can be no object of sight, unless there is a looker also, as

there can be no child without its parent. This duality (of their mutual
dependence upon one another), proceeds from the want of knowledge of their
unity.

*sv.64.65 If there is no subject, there is no object either: it is the son

that makes a man 'father'. Again, it is the subject that becomes the
object; there is no object (sight) without a subject (seer), even as
without a father there is no son. Because the subject (seer) is pure
consciousness, he is able to conjure up the object. This cannot be the
other way round: the object does not give birth to the subject.

द्रष्टा_एव दृश्यताम् एति न द्रष्टृत्वम् विना_अस्ति तत् ।

draSTA_eva dRzyatAm eti na draSTRtvam vinA_asti tat |

विना पित्रा_इव तनयो विना भोक्त्रा_इव भोग्यता ॥३।८१।६५॥

vinA pitrA_iva tanaya:_vinA bhoktrA_iva bhogyatA ||3|81|65||

.

*the seer becomes the seen,*

*for there is no state of Seer without being that,*

*as no son without a father*

*or enjoyment without an enjoyer*

*.*

draSTA*.x *eva*.indeed *dRzya..tA*.ness.*m eti*.x *na*.not.* draSTR..tva
*..ity.*m vinA*.without.*_asti*.* tat*.that.one.* vinA*.without with/by*
pitr*.father.*A iva.*like/as.if *tanaya*.*: vinA*.without *bhoktr*.*A_iva
bhogya..tA*.ness*

.

*sv.64.65 If there is no subject, there is no object either: it is the son

that makes a man 'father'. Again, it is the subject that becomes the
object; there is no object (sight) without a subject (seer), even as
without a father there is no son.

*vlm.65. The viewer himself becomes the view as there can be no view

without its viewer. No body prepares any food, unless there be some body to
feed upon it. [?]

द्रष्टुर् ष्टू:_दृश्य.विनिर्माणे चित्त्वाद् अस्त्य्_एव शक्तता ।

draSTu:_dRzya.vinirmANe cittvAt_asti_eva zaktatA |

कनकस्य_अवदातस्य कटक.आदि कृताव् इव ॥३।८१।६६॥

kanakasya_avadAtasya kaTaka.Adi kRtau_iva ||3|81|66||

.

draSTU: Of the draSTR.*Perceiver/Seer in/when *dRzya*.percept/object. *

*in/when *vinirmANa*.*e *from/thru* cittva*.Conscious.ity.*At asti.
*is/existing.* eva zakta*.able/capable.*tA*.ness of/for *kanaka*.gold.*sya
avadAta*.cleansed/clear\white.*sya kaTaka.*bracelet.**Adi* kRta
*.made/done..*au.*both.* iva.*like/as.if*

*. *

*sv. Therefore the seer alone is real, the object being hallucination: gold

alone is real, the bracelet is a name and a form. As long as the notion of
bracelet lasts, the pure gold is not apprehended; as long as the notion of
the object persists, the division between the seer and the seen also
persists.

*vlm.66. It is in the power of the intellect (imagination), to create the

views of its vision; as it lies in the capacity of gold, to produce all the
various forms of jewellery. (e. i.e. Fancy paints and moulds itself in many

colours and shapes. The creations of phantasy are mere phantoms..phantasia
et phantasmos).

* draSTU: Of the draSTR.*Perceiver/Seer in/when *dRzya*.percept/object
in/when *vinirmANa*.*e *from/thru* cittva*.Conscious.ity.*At asti.
*is/existing.* eva zakta*.able/capable.*tA*.ness of/for *kanaka*.gold.*sya
avadAta*.cleansed/clear\white.*sya kaTaka.*bracelet.**Adi* kRta
*.made/done..*au.*both.* iva.*like/as.if*

दृश्यस्य द्रष्टृ.निर्माणे जडत्वान् न_अस्ति शक्तता ।

dRzyasya draSTR.nirmANe jaDatvAn na_asti zaktatA |

कटकस्य तु हैमस्य यथा कनक.निर्मितौ ॥३।८१।६७॥

kaTakasya tu haimasya yathA kanaka.nirmitau ||3|81|67||

.

there is no capacity

for an object of perception

in the artisanship of the Seer

thru inertia, and lack of skill.

dRzyasya draSTR.nirmANe

jaDatvAn *na_asti* zaktatA

kaTakasya tu haimasya

yathA kanaka.nirmitau *.*

.

dRzyasya draSTR.nirmANe jaDatvAn_na_asti zaktatA kaTakasya tu haimasya
yathA kanaka.nirmitau

*. *

*vlm.67. The inanimate view never has nor can have the ability of producing

its viewer; as the golden bracelet has no power of bringing the gold into
being.

sv._.. As long as the notion of bracelet lasts, the pure gold is not

apprehended; as long as the notion of the object persists, the division
between the seer and the seen also persists.

चेतनादृश्य.निर्माणम् चित् करोत्य् *अ*स*द्* *ए*व सत् ।

cetanAdRzya.nirmANam cit karoti_asat_eva sat |

आकारणम् मोह.हेतुम् हेम_इव कटक.भ्रमम् ॥३।८१।६८॥

AkAraNam moha.hetum hema_iva kaTaka.bhramam ||3|81|68||

.

cetanAdRzya.nirmANam cit karoty asad eva sat AkAraNam moha.hetum hema iva
kaTaka.bhramam

.

*vlm.68. The intellect having the faculty of intellection (chetana), forms

the thoughts of intelligibles (chetyas) within itself, which however unreal
are erroneously viewed as real entities by its intellectual vision to its
own deception, as it is caused by the appearance of jewellery in gold.

*sv. Therefore the seer alone is real, the object being hallucination: gold

कटकत्व.अवभासे हि यथा हे*mno न* हेमता ।

kaTakatva.avabhAse hi yathA hemna:_na hematA |

सत्य् एव प्रकचत्य् एवम् द्रष्टृ.दृश्य.स्थितौ वपुः ॥३।८१।६९॥

sati_eva prakacati_evam draSTR.dRzya.sthitau vapu: ||3|81|69||

.

*it's like the appearance of a bracelet*

*:*

*altho in gold there is nothing golden*

*it projects in the real*

*& so*

*seated in Seer & Seen*

*is the body*

*.*

kaTakatva.avabhAse hi yathA hemna:_na hematA sati_eva prakacati_evam
draSTR.dRzya.sthitau vapu:

*. *

*VLMitra.p.69 The viewer (Divine Consciousness), being transformed to the
view (of the visible world), is no more perceptible in it than the jewelry
of gold and not gold itself.

*sv._.. As long as the notion of bracelet lasts, the pure gold is not

apprehended; as long as the notion of the object persists, the division
between the seer and the seen also persists.

द्रष्टा दृश्यतया तिष्ठन् द्रष्टृताम् उपजीवति ।

draSTA dRzyatayA tiSThan draSTRtAm upajIvati |

सत्याम् कटक.संवित्तौ हेम काञ्चनताम् इव ॥३।८१।७०॥

satyAm kaTaka.saMvittau hema kAJcanatAm iva ||3|81|70||

.

draSTR.*Perceiver/Seer.*A – *with/by* dRzya*.percept/objectness.*tayA
tiSThan*.sitting/staying *draSTR.*Perceiver/Seer.*..tA*.ness.*.m upajIv.
*living/subsisting.*ati satya*.real.*Am *in/when *kaTaka.*bracelet*
.saMvitti.*effective.*au

hema.*gold. *kAJcanatA.*goldenness.*m iva.*like/as.if*

*. *

*the Seer*

*sitting with a state of perception*

*gets a life by being a Seer*

*.*

*what is real in a perceived ornament*

*is its goldenness*

*.*

*sv.70 But, just as because of the consciousness in the bracelet, gold

realises its goldness, the subject (seer) manifesting as the object (the
seen) realises subjectivity (consciousness).

*vlm.70. Thus the viewer becoming the view (i. e. the subject being turned

to the object), still views himself as the viewer; as gold transformed to a
jewel, is always looked upon as gold.

* draSTR.*Perceiver/Seer.*A – *with/by* dRzya*.percept/objectness.*tayA
tiSThan*.sitting/staying *draSTR.*Perceiver/Seer.*..tA*.ness.*.m upajIv.
*living/subsisting.*ati satya*.real.*Am *in/when *kaTaka.*bracelet*
.saMvitti.*effective.*au hema.*gold. *kAJcanatA.*goldenness.*m iva.
*like/as.if*

एकस्मिन् प्रतिभासे हि न सत्ता द्रष्टृ.दृश्ययोः ।

ekasmin pratibhAse hi na sattA draSTR.dRzyayo: |

पुम्.प्रत्यय.प्रकचने क्व पशु.प्रत्यय उदयः ॥३।८१।७१॥

pum.pratyaya.prakacane kva pazu.pratyaya.udaya: ||3|81|71||

.

*when there is the appearance of one,*

*there is no state of existence of Seer and Seen.*

*When the human gender is defined,*

*how does the neuter gender arise*

*?*

ekasmin pratibhAse hi na sattA draSTR.dRzyayo: puM.pratyaya.prakacane kva
pazu.pratyaya udaya: *.*

*sv.71 One is the reflection of the other: there is no real duality.

*vlm.71. One unity alone being apparent in all nature, it is useless to
talk of the.duality of the viewer and view. A word with a masculine affix

cannot give the sense of a neuter noun.

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA samprapazyati |

द्रष्टुर् हि दृश्यतापत्तौ सत्ता_असत्ता_इव तिष्ठति ॥३।८१।७२॥

draSTu:_hi dRzyatÂpattau sattA_asattA_iva tiSThati ||3|81|72||

.

*seeing his own self as a perceived object*

*the perceiver does not see well,*

*for when the Perceiver comes to be*

*what is real seems to be unreal*

*.*

dRzyam pazyan svam AtmAnam na draSTA samprapazyati draSTu:_hi dRzyatApattau
sattA_asattA_iva tiSThati

*. *

*sv.72 The seer does not see himself as he sees the object: the seer sees

himself as the object, and therefore does not see tho he is the reality,
yet he appears to be unreal.

*vlm.72. The viewer who feasts his eyes with a view of the outer visible

world, cannot have the sight of the inner soul with the internal eyes of
his intellect; but when the viewer shuts out the outer view, all its
realities appear as unreal.

बोधाद् गलित.दृश्यस्य द्रष्टुः सत्ता_इव भासते ।

bodhAt_galita.dRzyasya draSTu: sattA_iva bhAsate |

अबुद्धे कटके स्वस्य हेम्नो ऽकटकता यथा ॥३।८१।७३॥

a.buddhe kaTake svasya hemna:_a.kaTakatA yathA ||3|81|73||

.

bodhAt *thru realization *

galita.dRzyasya draSTu: *of the perceiver exhausted of percepts *

sattA_iva bhAsate *it appears as.if something.So *

a.buddhe kaTake *when a bracelet is not realized, *

svasya hemna: *of your own gold *

akaTakatA yathA *thus there is no braceletness. *

*vlm.73. When the viewer perceives the unreality of the visibles by the

light of his understanding, he then comes to see the true reality. So by
retracting the mind from viewing the figure of the jewel, one comes to see
the nature of its gold only.

दृश्ये सत्य् अस्ति वै द्रष्टा दृश्यम् द्रष्टरि भासते ।

dRzye sati_asti vai draSTA dRzyam draSTari bhAsate |

द्वयेन च विना न_एकम् न_एकम् अप्य् अस्ति च_अनयोः ॥३।८१।७४॥

dvayena ca vinA na_ekam na_ekam api_asti ca_anayo: ||3|81|74||

.

dRzye saty *when being seen *

asti vai draSTA *it's actually the seer *

dRzyam draSTari bhAsate *the seen in the seer appears + *
dvayena ca vinA na ekam *and without both there is not one *

na ekam apy asti ca anayo: *for neither one of the pair is. *

.

*sv.74 The subject exists because of the object, and the object is but a

reflection of the subject: duality cannot be if there is not one, and where
is the need for the notion of 'unity' if one alone exists?

*vlm.74. The visibles being present, there must be their viewers also to

whose view they are apparent. It is the absence of both (the viewer and the
view), and the knowledge of their unreality, that produce the belief of
unity. (The disappearance of the visible, causes the withdrawal of the
viewer; like the removal of the umbrella, drives away its shade).

सर्वम् यथाव*d वि*ज्ञाय शुद्ध.संवि*न्**.**म*य.आत्मना ।

sarvam yathAvat vijJAya zuddha.saMvit.maya.AtmanA |

वाचाम् अविषयम् स्वच्छम् किंचिद् एव_अवशिष्यते ॥३।८१।७५॥

vAcAm aviSayam svaccham kiMcit eva_avaziSyate ||3|81|75||

.

*in this way everything understood by oneself*

*is clearly made of pure awareness*

*&*

*whatever remains is without a sensory object*

*.*

sarvam.*entire/wholly* yathAvat*.x.* vijJAya*.x.* *by/with* zuddha*.pure*
.saMvit*.Awareness*.mayA.*by/with.me <http://with.me>*.AtmA.*Aatmaa.self*.nA
vAc*.x.*Am aviSaya*.x.*m svaccha*.x.*m kiMcit.*whatever/somewhat* eva
*.indeed\only*/*very* avaziSyate*.x*

*.*

*AS._.. "By the soul (AtmanA) full of pure consciousness [saMvit?]".

*vlm.75. The man who considers all things in the contriteness of his

conscious soul, conies at last to perceive something in him, which is
serenely clear, and which no words can express.

आत्मानम् दर्शनम् दृश्यम् दीपेन_इव_अवभासितम् ।

AtmAnam darzanam dRzyam dIpena_iva_avabhAsitam |

कृतम् च सर्वम् एतेन चिन्मात्र.परमाणुना ॥३।८१।७६॥

kRtam ca sarvam etena cit.mAtra.paramANunA ||3|81|76||

.

*a self.nature, a presence, an object seen&known*

*as.if** appearing in lamplight*

*and*

*everything is made*

*by this measured Consciousness, the Superatom*

*.*

** thm *AtmA*.self/nature.*nam darzana*.see/knowing\presence.*m dRzya
*.percept/sight.object.*m – *with/by* *a* dIpa*.lamp.*ena iva.*like/as.if *
avabhAsita*.manifest/shining.*m kRta*.made/done.*m ca*.and/also –* sarva
*.all.*.m *w* etena*.this.* cit*.Conscious/ever.*mAtra*.measure/mode.*
paramANu*.SuperAtom.*nA

*jd. <Atman> is said to be a "deictic" {de.yik.tik} term: relating to or
denoting a word or expression

whose meaning is dependent on the context in which it is used

(such as here, you, me, that one there, or next Tuesday).

If the context is a person, I translate "self"; but for things I translate
"nature".

*vlm.76. The minute particle of the intellect, shows us the right of the

soul as clearly as a lamp enlightens everything in the dark.

** thm *AtmA*.self/nature.*nam darzana*.see/knowing\presence.*m dRzya
*.percept/sight.object.*m – *with/by* *a* dIpa*.lamp.*ena iva.*like/as.if *
avabhAsita*.manifest/shining.*m kRta*.made/done.*m ca*.and/also –* sarva
*.all.*.m *w* etena*.this.* cit*.Conscious/ever.*mAtra*.measure/mode.*
paramANu*.SuperAtom.*nA

मातृ.मान.प्रमेय=आख्यम् बुधो निगिरति त्रयम् ।

mAtR.mAna.prameya=Akhyam budha:_nigirati trayam |

हेम_इव कटक.आदित्वम् असन्मयम् उपस्थितम् ॥३।८१।७७॥

hema_iva kaTaka.Aditvam a.san.mayam upasthitam ||3|81|77||

.

*there are the Measurer, the Measure, and the Measurable*

*:*

*a thinking person involves all three*

*like gold established as an unreal mode in its jewelry*

*.*

mAtR*.*mAna*.*prameya=Akhyam budha*.*: nigir*.*ati traya*.*m hema iva kaTaka
*.*Aditva*.*m asat*.*maya*.*m upasthita*.*m

*. *

*vlm.77. The intelligent soul is absolved of its perceptions of the
measure, measurer and measurables...

यथा न जल.भूम्य्.आदेः पृथक् किंचिन् मनाग् अपि ।

yathA na jala.bhUmi.Ade: pRthak kiMcit_manAk_api |

तथा_एतस्मात् स्वभाव.अणोर् न किंचित् पृथग् अस्ति हि ॥३।८१।७८॥

tathA_etasmAt svabhAva.aNo:_na kiMcit pRthak_asti hi ||3|81|78||

.

*(what is it from which nothing is apart?)*

*:*

*apart from water, earth, & other elements*

*there's not a bit of anything*

*:*

*so too from its atomic nature*

*there is not anything apart*

*. *

yathA na jala.bhUmi=Ade: pRthak kiMcit_manAk_api tathA_etasmAt
svabhAva.aNo: na kiMcit pRthak_asti hi

*. *

*vlm.78. As there is nothing which is not composed of the elementary bodies

of earth, water &c; so there is nothing in nature which is apart from the
nature of the atomic intellect. (Answer to "what is that from which nothing
is apart?).

सर्वग.अनुभव.आत्मत्वात् सर्व.अनुभव.रूपतः ।

sarvaga.anubhava.AtmatvAt sarva.anubhava.rUpata: |

एकत्व.अनुभव.न्याये रूढे सर्व.एकतास्य हि ॥३।८१।७९॥

ekatva.anubhava.nyAye rUDhe sarva.ekatAsya hi ||3|81|79||

.

*from the omnipresent experience of self *

*thru the experience of all forms *

*sarva.anubhava.rUpata: when the logical experience of all is assumed as
its all.oneness*

*... *

sarvaga.anubhava.AtmatvAt sarva.anubhava.rUpata: ekatva.anubhava.nyAye
rUDhe sarva.ekatAsya hi

*.*

*AS. Having the experience which reaches everywhere
(sarvag*a.a*nubhav*a.A*tmatvAt)

and the principle of unified experience being well established

(ekatv*a.a*nubhava.nyAe

rUDhe) from the form of the universal experience (sarvAnubhavarUpataH) he
certainly has the perception of unity of all (asya sarvaikatA hi).

अस्य_इच्छया पृथ*G_**ना*स्ति वीचिता_इव महाम्भसः ।

asya_icchayA pRthak_na_asti vIcitA_iva mahA.ambhasa: |

इच्छा_अनुरूप.सम्पत्तेर् भावितार्थ.एकता किल ॥३।८१।८०॥

icchA_anurUpa.sampatte:_bhAvita.artha.ekatA kila ||3|81|80||

.

*nothing is apart from its Wish.to.be <http://Wish.to.be>*

*as a wave is not apart from the Great Ocean*

*for the Wish gets its corresponding fortune*

*:*

*fancy and meaning are the same*

*. *

asya_icchayA pRthak_na_asti vIcitA_iva mahA.ambhasa:
icchA_anurUpa.sampatte: bhAvita.Artha.ekatA kila

.

*AS. By his will (asya icchayA) there is no separation like the ocean has
no separation like waves, for one who gets according to his wish (icch*A*a*
nurUpa.sampatteH),

conception and meaning are the same.

*vlm.80. Our desires being the parents of our wished for objects, they are

the same with our prospects in our view: therefore there is no difference
between our desires and desired objects; as there is none between the sea
and its waves. (In refutation of the question;, "what is that which is
distinct from the wish?).

दिक्.काल*.**आ* dyx.अनवच्छिन्नः परमात्मा_अस्ति केवलः ।

dik.kAla.Adi.anavacchinna: paramAtmA_asti kevala: |

सर्व.आत्मत्वात् *स* सर्व.आत्मा सर्व.अनुभवतः स्वतः ॥३।८१।८१॥

sarva.AtmatvAt sa: sarva.AtmA sarva.anubhavata: svata: ||3|81|81||

.

dik.kAla.Ady.an.avacchinna: *undefined by terms like Place&Time *

paramAtmA asti kevala: *the Higher.Self is whole + *
sarvAtma.tvAt *thru its functioning as all selves *

sa sarva.AtmA *the All.Self *

sarva.anubhava.tas svata: *thru its experience of all... *

*sv. Of that it cannot be said that it is one or that it is many.

*vlm.81. The Supreme Soul exists alone unbounded by time and space. Being

the universal soul, it is the soul of all; and being omniscient, it is no
dull matter at all. (Answer to "what is the undivided duality and
plurality?).

सन्न् एष चेतन*.**आ*त्मत्वाद् दर्शन.अनावबोधतः ।

san_eSa: cetana.AtmatvAt_darzana_an.avabodhata: |

द्वैत.ऐक्ये न_अत्र विद्येते सर्व.रूपे महात्मनि ॥३।८१।८२॥

dvaita.aikye na_atra vidyete sarva.rUpe mahAtmani ||3|81|82||

.

san.n *eSa* *cetanAtma.tvAt

*this being.so *

*thru lack of understanding of its perception *

*duality and unity are not seen here *

sarva.rUpe mahAtmani

*in the All.Form in the Great Self. *

.

san_eSa: cetana.AtmatvAt_darzana_an.avabodhata: dvaita.aikye na_atra
vidyete sarva.rUpe mahAtmani

.

*vlm.82. The Ens being but intelligence, is not perceptible to sight; there

is unity and no duality in it; but all forms unite into one in the great
self of the Supreme.

*vA. Real, but seems unreal, being the very self of mind, it is not

available for perception,

in great Self, taking form of all, here is no either duality nor

non.duality.

*AS. This being just the conscience (cetana) but because of being not
perceivable (darzana.anavabodhataH), there is no duality or unity in the

universal great soul.

The next verse clarifies why neither are present....

यदि कश्चिद् द्वितीयः स्यात् तदा_एकस्य_एकता भवेत् ।

yadi kazcit dvitIya: syAt tadA_ekasya_ekatA bhavet |

द्वैत*ऐक्ययोर् मिथः सिद्धिर् आतपच्.छाययोर् इव ॥३।८१।८३॥

dvaita.aikyayo:_mitha: siddhi:_Atapat.chAyayo:_iva ||3|81|83||

.

*if something should be a second*

*then the one becomes a oneness*

*:*

*of duality and unity*

*mutually*

*the scope is like that of sunshine and shadow*

*.*

yadi kazcit dvitIya: syAt tadA_ekasya_ekatA bhavet dvaita.aikyayo:_mitha:
siddhi: Atapat.chAyayo:_iva

*. *

*vlm.83. If there be a duality, it is the one and its unity. The unity and

duality of the universal soul, are both as true as the light and its shade
joined together.

*AS._.. the concept of being unique requires something else to

differentiate form. And you can never have both duality and unity as
available concepts.

यत्र न_अस्ति द्वितीयो हि तत्र_एकस्य_एकता कथम् ।

yatra na_asti dvitIya:_hi tatra_ekasya_ekatA katham |

एकतायाम् असिद्धायाम् द्वयम् एव न विद्यते ॥३।८१।८४॥

ekatAyAm a.siddhAyAm dvayam eva na vidyate ||3|81|84||

.

yatra. na*.not *asti.*is/existing –*

dvitIya*.*: hi*.ergo/indeed *

tatra*.x .*तो *of *eka*.one*.sya

ekatA* x .*तो kathamcana.*¿however.*

ekatA*.*yAm a..*non/without.*siddha*.*AyAm

dvaya*.*m eva*.indeed.* na*.not.* vidyate*.x*

*. *

*for where there is not any second*

*how can there be oneness*

*of the one there?*

*when there is no singularity*

*then a second is not to be known*

*.*

*jd. ekatA oneness, the state of being one compare the paramANu

"singularity" of the Big Bang.

*vlm.84. Where there is no duality or any number above it, there unity also

can have no application to any; and where there is no unit, there cannot be
any two or more over it, which arc but repetitions of the unit, (except an
indeterminate all or whole).

एवम् स्थिते तु *yas तिSThaMs.त*त् तादृक् तद् इव_अस्ति हि ।

evam sthite tu ya:_tiSThan_tat tAdRk tat_iva_asti hi |

तस्मान् न व्यतिरिक्तम् तद् रूपम् द्रव* इ*व_अम्भसः ॥३।८१।८५॥

tasmAt_na vyatiriktam tat_rUpam drava* iva_ambhasa: ||3|81|85||

.

*but what stands in such a situation*

*is just thatwise like that*

*:*

*from that there is no distinctive that.form,*

*it's like a river and its flow*

*. *

evam sthite tu ya:_tiSThan tat tAdRk tat_iva_asti hi tasmAt_na vyatiriktam
tat rUpam drava* iva_ambhasa:

*. *

*vlm.85. Anything which is so situated, is in itself such as it is; it

cannot be more or less than itself; but is identic with itself like water
and its fluidity.

नाना.आरम्भ.विभासम् च साम्येन.अक्षुब्ध.रूपिणः ।

nAnA.Arambha.vibhAsam ca sAmyena.akSubdha.rUpiNa: |

बीजस्य_अन्तस् तरुर् इव ब्रह्मणो ऽन्तःस्थितम् जगत् ॥३।८१।८६॥

bIjasya_anta:_taru:_iva brahmaNa:_anta:sthitam jagat ||3|81|86||

.

nAnA*Arambha.vibhAsam ca *and a variety of affairs projected *

sAmyena akSubdha.rUpiNa:
bIjasya antas tarur iva *like the tree within a seed *

brahmaNa:_anta: sthitam jagat *the world is within the brahman*Immensity. *

.

*vlm.86. The multiplicity of forms which it exhibits, blends into a

harmonic whole without conflicting with one another. The multifarious
creation is contained in Brahma, like a tree with all its several parts in
the embryonic seed.

*vA. the first line... is the structure in showing opposites

nAnA.sAmyenA; rambh*a.a*kSubdha; vibhAsam.rUpiNaH?

*AS. The world has many activities going on (nAn*A*A*rambha.vilAsena), but

it is in Brahman which is undisturbed because of it even nature (sAmyena
akSubdharUpiNaH),

like the whole active tree inside inert seed.

द्वैतम् अ*प्य् अ*पृथक् तस्मा*d*dhe*म्नः कटकता यथा ।

dvaitam api_apRthak tasmAt_hemna: kaTakatA yathA |

सम्यग्.बुद्ध.अवबोधो हि द्वैतम् तच् च न सन्मयम् ॥३।८१।८७॥

samyak.buddha.avabodha:_hi dvaitam tat ca na sanmayam ||3|81|87||

.

*altho a second *

*it is not apart from That *

*like the braceletness of gold *
samyag.buddh*a.a*vabodha: hi *for the totally realized understanding is *

dvaitam *a second *

tac ca na sanmayam *and that is not a form of the existent. *

.

*vlm87. Its dualism is as inseparable from it as the bracelet from its
gold; and al*tho*multiformity of nature, is evident to the comprehensive

understanding; yet it is not true of the true entity (of God).

dvaitam.apy.apRthak.tasmAd.hemna: kaTakatA yathA |

samyag.buddhAvabodho hi dvaitam tacca na sanmayam ||3|81|y3081087]

*vA. duality is not separated from That, like braceleteness and gold;

second line ???

*AS.

Even the (apparent) duality is not a real separation, like braceletness

in gold.

The duality is the proper knowledge of the knowledgeable (samyak .

buddha .avabodha) that it isn apparent but not real (na ca sanmayam).

*vlm.87. Its dualism is as inseparable from it as the bracelet from its

gold; and althomultiformity of nature, is evident to the comprehensive
understanding; yet it is not true of the true entity (of God).

यथा द्रवत्वम् पयसः स्पन्दनम् मातरिश्वनः ।

yathA dravatvam payasa: spandanam mAtarizvana: |

व्योम्नः शून्यत्वम् एवम् हि न पृथग्.द्वैतम् ईश्वरात् ॥३।८१।८८॥

vyomna: zUnyatvam evam hi na pRthak.dvaitam IzvarAt ||3|81|88||

.

*as there is fluidity in water*

*there is energy in the firestick*

*and likewise emptiness in the sky*

*:*

*no separate duality comes from the Lord*

*.*

yathA*.as *drava*.running/fluid.*tva*..ity/condition.*m paya*.water\milk.*sa:
spandana*.vibrancy.*m mAtarizva*.firestick/fire.*na: vyom*.spacious.sky.*na:
zUnya*.empty/void.*.tva.*.ity/condition.*.m evam.*so* .तो hi*.ergo/indeed*
na*.not* pRthak*.separate/apart.*.dvaita*.dual.*.m *from/thru* Izvara
*.Lord.Ishwara.*At

.

*vlm.88. Like fluidity of water, fluctuation of air, vacuity of the sky, is

this multiformity and inseparable property of the Godhead.

**mAtarizvan *.m.. prob. "growing in the mother" i.e. in the fire.stick ,
fr. #zvi • N. of #agni or of a divine being closely connected with him (the
messenger of #vivasvat, who brings down the hidden Fire to the #bhRgus, and
is identified with #vAyu, the Wind) RV. +

*** yathA*.as *drava*.running/fluid.*tva*..ity/condition.*m paya
*.water\milk.*sa: spandana*.vibrancy.*m mAtarizva*.firestick/fire.*na: vyom
*.spacious.sky.*na: zUnya*.empty/void.*.tva.*.ity/condition.*.m evam.*so* .तो
hi*.ergo/indeed* na*.not* pRthak*.separate/apart.*.dvaita*.dual.*.m
*from/thru* Izvara*.Lord.Ishwara.*At

द्वैत.अद्वैत=उपलम्भो हि दुःखाय_एव क्रियात्मने ।

dvaita.advaita=upalaMbha:_hi du:khAya_eva kriyA.Atmane |

निपुणो ऽनुपलम्भो यस् त्व् एतयोस् तत् परम् विदुः ॥३।८१।८९॥

nipuNa:_anupalaMbha:_ya:_tu_etayo:_tat param vidu: ||3|81|89||

.

*where there is conflict of the dual and nondual in the active soul*

*it ends.up only in sorrow*

*but what is entirely without conflict of these, they call that
para.Perfect*

*.*

dvaita.advaita.upalaMbha.: hi

*to the *du:*.*kha*.*Aya – eva *in/when *kriyA*.*Atma*.*ne

nipuNa.:_an.*.*upalaMbha*.*: ya:*.* tu.

etayo:*.* tat param*.next/higher *vidu:*.they.know.to.be
<http://they.know.to.be>*

*. *

*vlm.89. Disquisition of unity and duality is the cause of misery to the

restless spirit, it is the want of this distinction that consummates the
highest knowledge.

मातृ.मान.प्रमेय.आदि=द्रष्टृ.दर्शन.दृश्यता ।

mAtR.mAna.prameya.Adi=draSTR.darzana.dRzyatA |

एतावज् जग*द्* *ए*तच् च परमाणौ चिति स्थितम् ॥३।८१।९०॥

etAvat_jagat_etat_ca paramANau citi sthitam ||3|81|90||

.

mAtR*.*.mAna*.*prameya*.*Adi*.*draSTR*.*darzana*.*dRzya*.x..*tA*.x *

*the measurer*.*measure*.*measurement*.&c=*seer.seeing.sightness*

etAvat*.x *jagat*.world *etat.*this.one.* ca*.and/also.* *insofar as it is
this world *paramAN*.*au cit*.*i sthita*.*m *is set in the Conscious
Singularity. *

.

*vlm.90. The measure, measurement and measurer of all things, and the

viewer, view and vision of the visible world, are all dependent on the atom
of the intellect which contains them all. (i. e. The divine mind is the
maker and pattern of the great fabric of the universe, which it contains
and views in itself).

*sv. Of that it cannot be said that it is one or that it is many.

अयम् जगद्*.**अ*णुर् नित्यम् एतेन_अणु.सुमेरुणा ।

ayam jagat*aNu:_nityam etena_aNu.sumeruNA |

स्पन्दनम् पवनेन_इव स्वाङ्ग* ए*व कृत*.**आ*कृतः ॥३।८१।९१॥

spandanam pavanena_iva svAGga* eva kRta.AkRta: ||3|81|91||

.

ayam jagad.aNur nityam *this world.atom ever *etena aNu.sumeruNA *with/by
this Atomic Meru *spandanam pavanena iva *like movement with/by the wind *
svAGga*.Ur.body.* eva*.indeed.* kRta*.made/done.*akRta*.unmade/undone.*: *.*

.

*vlm.91. The atom of the divine intellect, spreads out and contracts in

itself, like its limbs, these mountainous orbs of the world, by an
inflation of its spirit as it were by a breath of air.

*sv. Of that it cannot be said that it is one or that it is many.

*vA. this world by this eternal Self, like atom by Sumera,

like movement by wind, is unmade yet seems created, being its own part,.

*AS. The world particle is being moved about as if by wind and is put

together and taken apart (multiple times) by the soul situated as a

central pole like sumeru mountain.

* ayam jagad.aNur nityam *this world.atom ever *etena aNu.sumeruNA *with/by
this Atomic Meru *spandanam pavanena iva *like movement with/by the wind *
svAGga*.Ur.body.* eva*.indeed. *kRta*.made/done.*akRta*.unmade/undone.*: *.*

अहो नु भीमा माया_इयम् अथवा मायिनाम् परा ।

aho nu bhImA mAyA_iyam athavA mAyinAm parA |

परमाण्व्_अन्तरा_इव_अस्ति यत् त्रैलोक्य.परम्परा ॥३।८१।९२॥

paramANu_antarA_iva_asti yat trailokya.paramparA ||3|81|92||

.

aho nu bhImA mAyA iyam *O now how fearsome is this mAyA Illusion *

athavA mAyinAm parA *–** otherwise she is the best of magicians *

paramANu.antarA iva asti *is as.if within the SuperAtom *

yat trailokya.paramparA – yat.what, which; *that.which.is
<http://that.which.is> the procession of the Three Worlds. *

.

*vlm.92. O the wonder, and the great wonder of wonders! that this atom of

the intellect, should contain in its embryo, all the three regions of the
worlds, above and below one another.

*sv. Of that it cannot be said that it is one or that it is many.

मा #mA मि #mi #maya #mAyA #*mAyin, *#mAyI. artful, skilled in art or
enchantment, cunning, deceptive, illusory (#mAyitA °यि.ता f.) RV.&c.

अथ_असम्भव.मायित्वम् एव_एतत् सर्वदा स्थितम् ।

atha_a.sambhava.mAyitvam eva_etat sarvadA sthitam |

चिन्मात्र=परमाणुत्व.मात्रम् एव जगत्.स्थितिः ॥३।८१।९३॥

cit.mAtra=paramANutva.mAtram eva jagat.sthiti: ||3|81|93||

.

atha*.and.so.* a..*non/without .*sambhava
*.coming.together/happening\birth\origin.*mAyi*.magical/magician.*tva
*..ity/condition.*m eva*.indeed.* etat.*this.one.* sarvadA
*.everywhen/where.* sthita*.situate/existent.*m cit.*Consciousness*.mAtra.
*mode*=paramANu.tva.*Superatomicity/Singularity*. mAtra.*mode*.m eva
*.indeed.* jagat*.world.*sthiti*.condition/state.*: *only/indeed the
world.state *

*. *

*then*

*this is mAyA magic*

*it does not happen*

*:*

*the only measured Consciousness is the paramaNu.Superatom,*

*the singularity existent as this world*

*.*

*vlm.93. O! it is an incredible delusion that must ever remain an

inexplicable riddle, how the monstrous universe is contained in the minute
atom of the Intellect.

** *atha*.and.so.* a..*non/without
.*sambhava*.coming.together/happening\birth\origin
.*mAyi*.magical/magician.*tva*..ity/condition.*m eva*.indeed.* etat.
*this.one.* sarvadA*.everywhen/where.* sthita*.situate/existent.*m cit.
*Consciousness*.mAtra.*mode*=paramANu.tva.*Superatomicity/Singularity*.
mAtra.*mode*.m eva*.indeed.* jagat*.world.*sthiti*.condition/state.*:
*only/indeed
the world.state *

अन्तर्गत.जगज्.जालो ऽप्य् एषो ऽणुः साम्यम् अत्यजन् ।

antargata.jagat.jAla:_api_eSa:_aNu: sAmyam atyajan |
स्थितो ऽन्तस्थ.बृहद्.वृक्षम् बीजम् भाण्ड.उदरे यथा ॥३।८१।९४॥

sthita:_antastha.bRhat*vRkSam bIjam bhANDa.udare yathA ||3|81|94||

.

*tho contained in the world.net <http://world.net>*

*this Atom*

*being abandoned*

*exists*

*like a great tree within a seed within a pot*

*.*

antargata*.*

jagat*.world.*jAla*.net.work <http://net.work>.*:

api*.*

eSa:*.* aNu.*Atom –*

sAmya*.*m atyajan*.*

sthita*.situate/existent *antastha*.end.set/final.*bRhat*.immense/great.*
vRkSa*.tree.*m bIja*.seed.*m *in/when *

bhANDa*.*udara*.*e yathA*.as*

*. *

*vlm.94. As a pot contains in it, the seed, with a huge tree within its

cell, so does the divine soul contain the atom of the intellect, containing
the chains of worlds (outstretched within itself).

बीजे ऽन्तर्.वृक्ष.विस्तारः स्थितः स.फल.पल्लवः ।

bIje_antar.vRkSa.vistAra: sthita: sa.phala.pallava: |

परया दृश्यते दृष्ट्या जगच् च चिदणु.उदरे ॥३।८१।९५॥

parayA dRzyate dRSTyA jagat_ca cidaNu.udare ||3|81|95||

.

*within the seed*

*the branching of a tree exists*

*with sprouts and fruit*

*:*

*likewise the world is*

*within the womb of a chit.Atom*

*.*

*in/when *bIja*.seed.*e antar*.within.*vRkSa*.tree.*

vistAra*.*:

sthita*.situate/existent.*: sa*..with.*phala*.fruit\result.*pallava
*.shoot/tendril.*:

*with/by* para*.high\next.*yA dRzyate.*is.see/known.to.be
<http://known.to.be>.*e –

dRSTi*.*yA

jagat*.world *ca*.and/also.* cit aNu.*Atom*.

udara*.*e

.

*VLMitra.p.95 The all-seeing eye simultaneously sees all the worlds
situated within the bosom of the intellect, as microscopic sight discovers
the parts of the future tree concealed in the seed.

स शाखा.फल.पुष्पम् स्व.महद्.बीज.कोटरे ।

sa* zAkhA.phala.puSpam sva.mahat.bIja=koTare |

यथा तरुः स्थि*tas_**त*द्व*d **वि*कासि चिद्.अणोर् जगत् ॥३।८१।९६॥

yathA taru: sthita:_tadvat_vikAsi cit.aNo:_jagat ||3|81|96||

.

*as branch & fruit & flower exist within an ovary*

*a tree is situate*

*likewise in the expansion of *a* Conscious*.*Atom*

*is the world*

.

*vlm. The expansion of the world in the atom of the Intellect, is analogous

to

the enlargement of the hidden parts of the seed,

into leaves and branches, fruits and flowers.

* sa*.*it/he/that.one*. zAkhA*.branch.*phala*.fruit\result.*puSpa*.flower.*m
sva*.Ur.own.*mahat*.great\gross.*bIja*.seed.*koTara*.cave\ovary.*e yathA*.as
*taru*.tree.*: sthita*.situate/existent.*:_tadvat*.like.that/thatwise
in/when *vikAsa*.expansion/opening.*i cit*.Conscious/ever..*aNu.*Atom.*
o:_jagat*.world*

संस्थितम् द्वैतम् अद्वैतम् बीज.कोश इव द्रुमः ।

saMsthitam dvaitam advaitam bIja.koza* iva druma: |

जगच् चित्.परमाण्व्.अन्तर् यः पश्यति स पश्यति ॥३।८१।९७॥

jagat_cit.paramANu.anta:_ya: pazyati sa* pazyati ||3|81|97||

.

*it is established dual.nondually*

*like*

*a tree sheathed in a seed*

*:*

*the world*

*is*

*within*

*the Conscious Singularity*

*:*

*if you see it, you see it*

*.*

saMsthita*.situated.*m dvaita*.dual.*m advaita*.nondual.*m bIja*.seed.*koza
*.Sheath\Pod.* iva.*like/as.if *druma*.tree.*: jagat*.world.*cit
*.Conscious/ever.*paramANu*.SuperAtom.*antar*.within.*: ya:*.wh.o.ich.at
<http://wh.o.ich.at>. in/when *pazyat*.see/know*.i sa**.he\the.* pazyati
*.see/knowing*.

*. *

*vlm.97. As the multiformity of the future tree, is contained in the

uniform substance within the seed; it is in like manner that the
multiplicity of worlds, is situated in the unity of the atomic Intellect,
and as such it is seen by any one who will but look into it.

*AS. As the tree with its multiple parts stays as one inside the seed, so

does the world stays inside the particle of the cit of Brahman, one who
sees this, really sees it all. (i.e. he knows!) This is a standard phrase
to praise understanding.

*jd. it's like the repeated phrase at the end of many Upanishads.

I read it also as a play on "see" view/know.

* saMsthita*.situated.*m dvaita*.dual.*m advaita*.nondual.*m bIja*.seed.*
koza*.Sheath\Pod.* iva.*like/as.if *druma*.tree.*: jagat*.world.*cit
*.Conscious/ever.*paramANu*.SuperAtom.*antar*.within.*: ya:*.wh.o.ich.at
<http://wh.o.ich.at>. in/when *pazyat*.see/know*.i sa**.he\the.* pazyati
*.see/knowing*.

न द्वैतम् न_एव च_अद्वैतम् न च बीजम् न च_अङ्कुरः ।

na dvaitam na_eva ca_advaitam na ca bIjam na ca_aGkura: |

न स्थूलम् न च वा सूक्ष्मम् न_अजातम् जातम् एव च ॥३।८१।९८॥

na sthUlam na ca vA sUkSmam na_ajAtam jAtam eva ca ||3|81|98||

.

*neither dual nor nondual,*

*neither seed nor sprout,*

*not material, not subtle,*

*not unborn yet born*

*...*

*vlm.p.98 It is neither a unity nor a duality, neither seed or its sprout.

It is not thin or thick, born or unborn.

* na dvaita*.dual.*m na*.not.* eva*.indeed.* ca*.and/also *advaita
*.nondual.*m na*.not.* ca*.and/also.* bIja*.seed.*m na*.not.* ca*.and/also *
aGkura*.shoot.*: na*.not.* sthUla*.gross.*m na*.not.* ca*.and/also.* vA*.or
*sUkSma*.subtle.*m na*.not.* ajAta*.unborn.*m jAta*.born.*m eva*.indeed.* ca
*.and/also*

न च_अस्ति न च न_अस्ति_इदम् न सौम्यम् क्षुभितम् न च ।

na ca_asti na ca na_asti_idam na saumyam kSubhitam na ca |

त्रि.जगच्.चिद्.अणोर् अन्तः ख.वाय्व्*.**अपि* न किम्चन ॥३।८१।९९॥

tri.jagat.cit.ano:_anta: kha.vAyu_api na kiMcana ||3|81|99||

.

*neither "it is" nor "it isnt"*

*it is*

*neither shaken nor calm*

*.*

*the Triple World is within an Atom of **Consciousness*

*where*

*even the sky and air are not anything*

*.*

na ca_asti na ca na_asti_idam na saumyam kSubhitam na ca

tri.jagat.cit.ano:_anta:

kha.vAyu_api na kiMcana

.

*vlm.99 He is neither an entity nor a nonentity, nor graceful nor

ungraceful. And thoit contains the three worlds with the ether and air, yet
it is nothing and has no substance at all.

न जगन् न_अजग*च् *च_अस्ति विद्यते चित्.परा शुभा ।

na jagat_na_ajagat_ca_asti vidyate cit.parA zubhA |

सर्व.आत्मिका यदा यत्र सा यथा_उदेति तत् तथा ॥३।८१।१००॥

sarva.AtmikA yadA yatra sA yathA_udeti tat tathA ||3|81|100||

.

na jagat_na_ajagat_ca_asti *no world, no non.world too there.is
<http://there.is>*

vidyate *known.to.be <http://known.to.be> *

cit.parA zubhA

sarva.AtmikA yadA yatra

sA yathA_udeti tat tathA *it so arises as That thus*

*. *

*there is no world*

*nor the absence of a world*

*when there is only perfectly pure Consciousness*

*when and where there is an AllSelfling*

*it arises thus as that*

*.*

*vlm.100. There is no world nor a not.world beside the intellect, which is

all of itself, and is said to be such and such in any place or time, as it
appears so and so to us there and then.

उदेत्य् *अ*न्.उदि*तो* *ऽ*प्य् एष स्वयम्.वेदन.जृंभतिः ।

udeti_an.udita:_api_eSa: svayam.vedana.jRMbhati: |

परम.आत्मा.अ*णोर्* एक.आत्मा समग्र.आत्मतया_एव खे ॥३।८१।१०१॥

parama.AtmA.aNo:_eka.AtmA samagra.AtmatayA_eva khe ||3|81|101||

.

udeti*.* an*.*udita:*.* api*.* *eSa* **arising unarisen altho this*

svayam*.*vedana*.*jRMbhati:

parama*.*AtmA*aNo:*.*तो *of the Absolute.Self.atom *

eka*.*AtmA *.** one self*

samagra*.*Atma*.*tayA*.* eva*.* kha*.*e

*. *

*it arises tho unarisen*

*as the proper expansive knowing*

*of the Supreme.Self.Atom*

*a single self*

*existing only thru the holistic Self in personal space*

*.*

*vlm. It rises as if unrisen, and expands in its own knowledge; it is

selfsame with the supreme soul, and as the totality of all selves, it
spreads through the whole vacuum as air.

*sv. It is neither seer nor seen, neither subject nor object, neither this

nor that. Neither unity nor diversity can be truly established as the
truth: for every thesis gives rise to antithesis.

द्रुमो भूमौ स्व.बीजत्वम् इव_उदेत्य् अन्.उदेत्य्*.**अपि* ।

druma:_bhUmau sva.bIjatvam iva_udeti_an.udeti_api |

परम् तत्त्वम् जगद्.भङ्ग्या जगत्ताम् स्व.उदयेन च ॥३।८१।१०२॥

param tattvam jagat*bhaGgyA jagattAm sva.udayena ca ||3|81|102||

.

druma*. *:*_*bhUmi*. *au *a tree on the ground *sva*. *bIjatva*. *m iva*.**तो
*udeti*.**तो **appears to be the product of its own seed – *an.*. *udeti*.**तो
*api*.**तो **tho not arising *

para*. *m tattva*. *m

jagad.bhaGgi*. *yA

*to the *jagattA*. **world. state .*तो

sva*. *udaya*. *ena ca*.and/also.* *by its own arising too*

*. *

*vlm.102. As a tree springs from the ground according to its seed, so the

world appears to sight in the form, as it is contained in the seed of the
intellect.

*sv.98..103 It is neither seer nor seen, neither subject nor object,

neither this nor that. Neither unity nor diversity can be truly established
as the truth: for every thesis gives rise to antithesis.

*vA. like tree in soil as own.seed arisen yet not arisen,

perishable world as great reality exists as self.appearing world.ness

*AS. The AB commentary has a clever break for anudetyapi. It is anut eti

api.

anut is not discarding. Thus, As the tree evolves into a seed in the ground
(bIjatvam udeti), yet without losing its treeness. The Brahman (param
tattvam) likewise continues the chain of worlds.

*AB._.. jagattAm janmamaranAdi.kalpanAm* ca_*... ||

द्रु*mo बी*जतया_एव_आशु न संत्यक्त.समस्थितिः ।

druma:_bIjatayA_eva_Azu na saMtyakta.samasthiti: |

तिष्ठत्य् *अ*पगत.स्पन्दस् त्याग.अ.त्याग.प rox ' णुकः ॥३।८१।१०३॥

tiSThati_apagata.spanda:_tyAga.a.tyAga.para:_aNuka: ||3|81|103||

.

druma: *a tree *

bIjatayA_eva_Azu *even w its seed.state soon *

na saMtyakta.sama.sthiti: *not abandoned.Same.state *

tiSThati *remains *

apagata.spanda: *exhausted of its vibrancy *

tyAg*a.a*.tyAga.par*a:_a*Nuka: *whether the atomic.bit is abandoned or not.*

a tree does not soon abandon its post

but uses a seed.

The atomic bit

rests exhausted of spanda.Vibrancy

*vlm.103. The plant does not quickly quit its seed, lest it would be dried

up and die away for want of its sap; so the man that sticks to the soul and
seed of his being, is free from disease and death.

*vA. tree stays as seed not leaving (its nature?), arising vibration stays
as this atom (cit) non.leaving as different from it, yet seem to leave

*AS. Again AB commentary is interesting. It is saying that the tree does

not have the equanimity only by being a seed, but even as a tree, it has a
stable state. A jIva likewise, in all state has essential stability.

बिस.तन्तुर् महामेरुः परमाणोर् अपेक्षया ।

bisa.tantu:_mahAmeru: paramANo:_apekSayA |

दृश्यम् किल विशेत् तन्तुर् अदृश्य.अक्ष्णा पर.अणुता ॥३।८१।१०४॥

dRzyam kila vizet tantu:_adRzya.akSNA para.aNutA ||3|81|104||

.

*Mount `meru is a lotus.thread *

paramANor apekSayA

*thru its material dependence on the Superatom *

dRzyam kila vizet tantur

*the thread enters the object *

adRzyAkSNA

*without sensory perception *

*as a para.aNu Perfected Atom. *

sv.104.105 Yet, one is not different from 'the other': just as the wave is

not other than water, bracelet is not different from gold.

*vlm.104. The mount Meru is like the filament of a flower, in respect to

the vastness of that atom; all visibles have their place in that invisible
atom. (In answer to the question, in respect to whom is the great Meru but
a filament?).

बिस.तन्तुर् महामेरुः परमाणोः किल_आत्मनः ।

bisa.tantu:_mahAmeru: paramANo: kila_Atmana: |

तस्य_एव तद् घनाः स्वान्तः स्थिता* मेर्वादि.कोटयः ॥३।८१।१०५॥

tasya_eva tat_ghanA: svAnta: sthitA: meru.Adi.koTaya: ||3|81|105||

.

bisa.tantur mahAmeru: *the filament of a lotus is Mount.meru .*

paramANo: kila_Atmana: *of the Superatom *
tasya_eva tad.ghanA: svAnta: sthitA*_*merv.Adi.koTi.*edge/limit*\
*ten.million*.aya:

*.*

*vlm.105. The Meru is verily a filament of the atomic flower of the divine

soul; and myriads of Merus resemble the cloudy spots, rising in the sphere
of the intellect.

एकेन तेन महता परमाणुना च

ekena tena mahatA paramANunA ca

व्याप्तम् ततम् विरचितम् जनितम् कृतम् च ।

vyAptam tatam viracitam janitam kRtam ca |

दृश्यम् प्रपञ्च.रहितम् नभसा_इव विश्वम्

dRzyam prapaJca.rahitam nabhasA_iva vizvam

शून्यत्वम् अच्छम् अभितः परिलब्धम् एव ॥३।८१।१०६॥

zUnyatvam accham abhita: parilabdham eva ||3|81|106||

.

ekena tena *by that one great Superatom *

vyAptam *is pervaded *

tatam *the extent *

viracitam *constructed *

janitam kRtam ca *produced and made *

dRzyam *a percept *

prapaJca.rahitam *without materiality *

nabhasA_iva *like the spacious sky *

vizvam *the universe is *

zUnyatvam accham *clear emptiness *

abhita: *all.around *

parilabdham eva *thus achieved. *

.

*sv.106 Even so, division is not a contradiction of unity!

*vlm.106. It is that one great atom that fills the world, after having made

it out of itself; and given it a visible, extended and material form in its
own hollow sphere. (Answer to "By whom is the world created, extended &c).

VA only by this great super.atom made and pervaded whole universe... many

epithets for universe. what is abhita: here?

*AS. abhita: means surrounding. It is saying that it covers is like the

whole world is covered by space, thus clear emptiness is achieved
surrounding it.

#tan .*tat #*tata*. extended, stretched [taut], out.spread, diffused,
expanded • bent (a bow). ••**tata:* तः extent. in yv.FM there is obvious
interplay with <tat>.

द्वैतेन सुन्दरतरम् स्वम् अनुज्झितेन

dvaitena sundarataram svam anujjhitena

रूपम् सुषुप्त.सदृशेन यथा_अवबोधात् ।

rUpam suSupta.sadRzena yathA_avabodhAt |

ऐक्यम् गतम् स्थिति.ग माxx गम.मुक्तम् एवम्

aikyam gatam sthiti.gamÂgama.muktam evam

इत्थम् तनु जगत्.परमार्थ.पिण्डः ॥३।८१।१०७॥

ittham tanu jagat.paramArtha.piNDa: ||3|81|107||

.

*its proper form is lovelier thru duality unimpaired,*

*as waking has come to dream in unity,*

*free from states of coming and going,*

*in this manner the thin body is *

*the piNDa.Lump that is, in the higher sense, the World*

*. *

*dvaitena sundarataram *lovelier than the dual *svam *your own *an.ujjhitena
*(thru not being discarded) *rUpam *form *suSupta-sadRzena *(thru the
likeness of Sleep) *yathA_avabodhAt *as thru realization *aikyam gatam *having
got to unity *sthiti-gamAgama.*going&coming.*mukta.m evam *free from the
condition of coming&going *ittham.*thus/in.this.way.* tanu*.* jagat*.world-*
paramArtha*.higher.sense.*piNDa*.*:

.

*vlm.107. As long as the knowledge of duality is not driven out of the

mind, so long does it find the charming form of the world, as in its dream
upon waking. But the knowledge of unity, liberates the soul from its stay
in and return to the world, which it beholds as a mass of the divine
essence.

*vA. in duality dream-like vision, it is seen as a charming form, while on

awakening the world materiality goes to unity, which is described as state

of non-moving movement. svamanujjhita unrecognized...

*AS. svam anujjhitena svam goes with rUpam anujjhita means not thrown off.

~*gamAgama.*going&coming*

.

*o**ॐm*

.

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FM3082 KARKATI GOES TO COURT 1AG27-28 .z60

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On Mon, Feb 8, 2021 at 7:18 PM Jiva Das <das....@gmail.com> wrote:

> FM.3.81 THE KING UNRIDDLES 1.AG23-26
>
> सर्ग ३.८१
>
> sarga 3.81
>
> राक्षस्य्_उवाच ।
>
> rAkSasI_uvAca |
>
> अहो नु परमार्थ-उक्तिः पावनी तव मन्त्रिणः ।
>
> aho nu paramArtha-ukti: pAvanI tava mantriNa: |
>
> राजा राजीव-पत्राक्ष इदानीम् एष भाषताम् ॥३।८१।१॥
>
> rAjA rAjIva-patrAkSa idAnIm eSa* bhASatAm ||3|81|1||
>
> राजा उवाच ।
>
> rAjA uvAca |
>
> सर्व.संकल्प-सम्न्यासश् चेतसा यत् परिग्रहः ।
>
> sarva.saMkalpa-saMnyAsa:_cetasA yat parigraha: ||
>
> जागत.प्रत्यय-अभावो यस्य_आहुः प्रत्ययम् परम् ॥३।८१।२॥
>
> jAgata.pratyaya-abhAva:_yasya_Ahu: pratyayam param ||3|81|2||
>
> यत् संकोच-विकासाभ्याम् जगत्-प्रलय-सृष्टयः ।
>
> yat saMkoca-vikAsAbhyAm jagat-pralaya-sRSTaya: |
> निष्ठा वेदान्त-वाक्यानाम् अथ वाचाम् अ.गोचरः ॥३।८१।३॥
>
> niSThA vedAnta-vAkyAnAm atha vAcAm a.gocara: ||3|81|3 ||
>

> कोटि.द्वय*-**अ*न्तराल.स्थम् मध्ये कोटि-द्वयीम् अयम् ।
>
> koTi.dvaya-antarAla.stham madhye koTi-dvayI.m ayam |
>
> यस्य चित्तमयी लीला जग*द्* *ए*तच् चराचरम् ॥३।८१।४॥

>
> yasya cittamayI lIlA jagat_etat_carAcaram ||3|81|4||
>

> यस्य विश्व.आत्मक*त्वे **'**पि* खण्ड्यते न_एक-पिण्डता ।

>
> yasya vizva.Atmakatve_api khaNDyate na_eka-piNDatA |
>
> सन्.मात्रम् तत् त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥३।८१।५॥
>
> sat.mAtram tat tvayA bhadre kathyate brahma zAzvatam ||3|81|5||
>
> एषो ऽणुर् वेदनाद् वायुः स्व.भ्रान्त्तिर् दृग्.अदृश्यत ।
>
> eSa:_aNu:_vedanAt_vAyu: sva.bhrAnti:_dRk.adRzyata |
>

> अतो न *किंचि*द्.वाय्व्.आदि केवलम् शुद्ध-चेतनम् ॥३।८१।६॥
>
> ata:_na *kiMci*t.vAyu.Adi kevalam zuddha-cetanam ||3|81|6||
>
> शब्द-संवेदना*च् *छब्दः शब्दस्य भ्रान्ति-दर्शनम् ।

>
> zabda-saMvedanAt*_zabda: zabdasya bhrAnti-darzanam |
>
> ततो ऽत्र शब्द-शब्दार्थ-दृष्टेर् ष्टेः_दूरतरम् गतः ॥३।८१।७॥
>
> tata:_atra zabda-zabdArtha-dRSTe:_dUrataram gata: ||3|81|7||
>

> सो ऽणुः सर्वम् न *किंचि*च् च सो ऽहम् न_अहम् *स* एव च ।
>
> sa:_aNu: sarvam na *kiMci*t_ca sa:_aham na_aham sa* eva ca |

>
> सर्व.शक्त्य्-आत्मनो ऽस्य_एव प्रतिभा_एकात्र कारणम् ॥३।८१।८॥
>
> sarva.zakti-Atmana:_asya_eva pratibhA_ekAtra kAraNam ||3|81|8||
>
> आत्मा यत्न-शत-प्राप्योर् लब्धे ऽस्मिन् न च किम्चन ।
>
> AtmA yatna-zata-prApya:_labdhe_asmin na ca kimcana |
>
> लब्धम् भवति तच् च_एतत् परमम् वा न किम्चन ॥३।८१।९॥
>
> labdham bhavati tat_ca_etat paramam vA na kimcana ||3|81|9||
>
> ताव ज् जन्म वसन्तेषु संसृति-व्रततिश् चिरम् ।
>
> tAvat_janma vasanteSu saMsRti-vratati:_ciram |
>
> विकसत्य् उदितो यावन् न बोधो मूल-काष-कृत् ॥३।८१।१०॥
>
> vikasati_udita:_yAvat_na bodha:_mUla-kASa-kRt ||3|81|10||
>
> अणुना_अनेन रूपत्वम् दृश्यताम् इव गच्छता ।
>
> aNunA_anena rUpatvam dRzyatAm iva gacchatA |
>
> तापेन_अम्बुधिया_एव_इदम् स्वस्थेन_एव_अपहारितम् ॥३।८१।११॥
>
> tApena_ambudhiyA_eva_idam svasthena_eva_apahAritam ||3|81|11||
>
> अनेन संविद् अणुना मेरुस् त्रि.भुवनम् तृणम् ।
>
> anena saMvit_aNunA meru:_tri.bhuvanam tRNam |
>
> वमित्वा बहिर् अन्तस्थम् माया.आत्मकम् अवेक्ष्यते ॥३।८१।१२॥
>
> vamitvA bahi:_anta.stham mAyA.Atmakam avekSyate ||3|81|12||
>
> चिद्.अणोर् अन्तरे यद्वद् अस्ति तद् दृश्यते बहिः ।
>

> *cidaN*o:_antare yat.vat_asti tat_dRzyate bahi: |

>
> संकल्प.इष्ट.आलिङ्गन.आदि-दृष्टान्तो ऽत्र हि रागिणः ॥३।८१।१३॥
>
> saMkalpa.iSTa.AliGgana.Adi-dRSTAnta:_atra hi rAgiNa: ||3|81|13||
>

> आदि.सर्गे सर्व.शक्त्तिश् चि*त्**_**य*थैव_उदित.आत्मना ।
>
> Adi.sarge sarva.zakti:_cit yathaiva_udita.AtmanA |
>
> तथा_आशु पश्यत्य् *अ*खिलम् संकल्पे पर्वतः स्वतः ॥३।८१।१४॥

>
> tathA_Azu pazyati_akhilam saMkalpe parvata: svata: ||3|81|14||
>
> अभिजातस्य यस्य_अन्तर् यद् यथा प्रतिभासते ।
>
> abhijAtasya yasya_antar yat_yathA pratibhAsate |
>

> तत् तथा पश्यति_इव_असौ दृष्टा*न्तो* *ऽ*त्र शिशोर् मनः ॥३।८१।१५॥

>
> tat tathA pazyati_iva_asau dRSTAnta:_atra zizo:_mana: ||3|81|15||
>

> परमाणुतया_एव*.**अपि* चि*n**मा*त्रेण_अणुना_अमुना ।
>
> paramANutayA_eva_api cit.mAtreNa_aNunA_amunA |
>
> परि.सूक्ष्मतमेन_एव विष्वग्.*वि**zva**म्* प्रपूरितम् ॥३।८१।१६॥
>
> pari.sUkSmatamena_eva viSvak.*vizvam* prapUritam ||3|81|16||
>
> अणुर् एव न मात्य् *ए*ष योजनानाम् शते*ष्व् अ**पि* ।

>
> aNu:_eva na mAti_eSa* yojanAnAm zateSu_api |
>

> सर्व.गत्वा*द्* *अ*नादित्वा*द्* *अ*रूपत्वा*द्* *अ*नाकृतिः ॥३।८१।१७॥

>
> sarva.gatvAt_an.AditvAt_a.rUpatvAt_an.AkRti: ||3|81|17||
>
> यथा धूर्तेन खिड्गेन पुम्सा बालः प्रतार्यते ।
>
> yathA dhUrtena khiDgena pumsA bAla: pratAryate |
>
> सुभ्रू-विकार-नयन-निरीक्षणा-विचेष्टितैः ॥३।८१।१८॥
>
> subhrU-vikAra-nayana-nirIkSaNA-viceSTitai: ||3|81|18||
>
> चिता_आलोकेन शुद्धेन स=पर्वत-तृणाम् जगत् ।
>
> citA_Alokena zuddhena sa=parvata-tRNAm jagat |
>
> नाट्यते ऽविरतम् तद्वद् विवृत्त्य_अभिनयम् सदा ॥३।८१।१९॥
>
> nATyate_aviratam tat.vat_vivRttya_abhinayam sadA ||3|81|19||
>

> तेन_एव_अनन्त-रूपत्वा*त्**_**अ*णुना वाससा यथा ।

>
> tena_eva_ananta-rUpatvAt aNunA vAsasA yathA |
>
> संविदा तद् भवद् बाह्ये कृत्वा मेर्व् आदि-वेष्टितम् ॥३।८१।२०॥
>
> saMvidA tat bhavat bAhye kRtvA meru_Adi-veSTitam ||3|81|20||
>
> दिक्.काल.आद्य्-अनवच्छिन्न=रूपत्वान् मेरुतो बृहत् ।
>
> dik.kAla.Adi-anavacchinna=rUpatvAn meruta:_bRhat |
>
> वालाग्र-शत-भाग-आत्मा_अप्य् एष सूक्ष्मः परो ऽणुकः ॥३।८१।२१॥
>
> vAlAgra-zata-bhAga-AtmA_api_eSa* sUkSma: para:_aNuka: ||3|81|21||
>
> शुद्ध-संवेदन=आकाश.रूपस्य परम.आणुना ।
>
> zuddha-saMvedana=AkAza.rUpasya parama.ANunA |
>
> शोभते नहि साम्य-उक्तिर् मेरु-सर्ष-पयोर् इव ॥३।८१।२२॥
>
> zobhate nahi sAmya-ukti:_meru-sarSa-payo:_iva ||3|81|22||
>
> माया-कलापिना_अणुत्वम् निर्माय परम.आत्मनि ।
>
> mAyA-kalApinA_aNutvam nirmAya parama.Atmani |
>
> हेम्नि_इव कटकत्वेन नाना_अत्र समता भवेत् ॥३।८१।२३॥
>
> hemni_iva kaTakatvena nAnA_atra samatA bhavet ||3|81|23||
>
> प्रकटो ऽनेन दीपेन प्रकाशो ऽनुभव.आत्मना ।
>
> prakaTa:_anena dIpena prakAza:_anubhava.AtmanA |
>
> स्व.सत्ता-नाश-पूर्वो हि विना_अनेन भवेत् ततः ॥३।८१।२४॥
>

> sva.sattA-nAza-pUrv*a:_*hi vinA_anena bhavet tata: ||3|81|24||

>
> यदि सूर्य.आदिकम् सर्वम् जगद् एकम् जडम् भवेत् ।
>
> yadi sUrya.Adikam sarvam jagat_ekam jaDam bhavet |
>
> ततः किम् आत्मकम् रूपम् प्रकाशः स्यात् क्व वा_अथ किम् ॥३।८१।२५॥
>
> tata: kim Atmakam rUpam prakAza: syAt kva vA_atha kim ||3|81|25||
>
> शुद्ध-सन्मात्र-चित्त्वम् यत् स्वतः स्वात्मनि संस्थितम् ।
>
> zuddha-sanmAtra-cittvam yat svata: svAtmani saMsthitam |
>
> तद् एतद् अणुना तेजो दृष्टम् बहिर् अवस्थितम् ॥३।८१।२६॥
>
> tat_etat_aNunA teja:_dRSTam bahi:_avasthitam ||3|81|26||
>
> तेजांसि_अर्क*इन्दु-वह्नीनाम् न भिन्नानि तमः_घनात् ।
>
> tejAMsi_arka*indu-vahnInAm na bhinnAni tama:_ghanAt |
>
> एतावान् एव भेदः_अस्ति यत्_वर्णे शौक्ल्य-कृष्णते ॥३।८१।२७॥
>
> etAvAn eva bheda:_asti yat_varNe zauklya-kRSNate ||3|81|27||
>
> यादृक्-कज्जल-नीहारे मेघ-नीहारयोर् भवेत् ।
>
> yAdRk-kajjala-nIhAre megha-nIhArayo:_bhavet |
>

> तादृक्-प्रकाश-तमसोर् भेदो *नेति* तयोः स्थितिः ॥३।८१।२८॥
>
> tAdRk-prakAza-tamaso:_bhed*a:_*na_iti tayo: sthiti: ||3|81|28||

>
> जडयोर् उपलम्भाय चिद्.आदित्यः किल_एतयोः ।
>
> jaDayo:_upalambhAya cit.Aditya: kila_etayo: |
>
> यदा तपति तेन_एते लब्ध-सत्ता=एकताम् गते ॥३।८१।२९॥
>
> yadA tapati tena_ete labdha-sattA=ekatAm gate ||3|81|29||
>
> तपस्य्-एकश् चिद्.आदित्यो रात्रिम्.दिवम् अतन्द्रितः ।
>
> tapasi_eka:_cit.Aditya:_rAtrim.divam a-tandrita: |
>
> अन्तर्.बहिः शिला.आद्य्.अन्तर् अप्य् अनस्तमय-उदयः ॥३।८१।३०॥
>
> antar.bahi: zila.Adi*anta:_api_an.astamaya-udaya: ||3|81|30||
>
> त्रिलोकी भाति तेन_इयम् जीवस्य प्रथिता_आत्मनः ।
>
> trilokI bhAti tena_iyam jIvasya prathitA_Atmana: |
>
> नाना-उपलम्भ-भाण्ड-आढ्या कुटी कठिन-कोटरा ॥३।८१।३१॥
>

> nAn*A.u*palambha-bhANDa-ADhyA kuTI kaThina-koTarA ||3|81|31||

>
> तमस्त्वम् तमसो देहम् अविनाशयता_अमुना ।
>
> tamastvam tamasa:_deham a.vinAzayatA_amunA |
>

> तप्य*ते **'*भासया भासा सर्वम् आभास्यते तमः ॥३।८१।३२॥

>
> tapyate_abhAsayA bhAsA sarvam AbhAsyate tama: ||3|81|32||
>
> पद्म-उत्पले यथा_अर्केण तपता प्रकटी.कृते ।
>
> padma-utpale yathA_arkeNa tapatA prakaTI.kRte |
>
> प्रकाश-तमसोः सत्ते चिता_एवम् प्रकटी.कृते ॥३।८१।३३॥
>
> prakAza-tamaso: satte citA_evam prakaTI.kRte ||3|81|33||
>

> अर्कः कुर्व*nn **अ*होरात्रे दर्शय tyx_आकृतिम् यथा ।

>
> arka: kurvan* ahorAtre darzayati_AkRtim yathA |
>

> चितिः स*द् *असती कृत्वा दर्शयत्य् आकृतिम् तथा ॥३।८१।३४॥

>
> citi: sat_asatI kRtvA darzayati_AkRtim tathA ||3|81|34||
>
> चिद्.अणोर् अन्तरे सन्ति समग्र-अनुभव-अणवः ।
>

> *cidaN*o:_antare santi samagra-anubhava-aNava: |

>
> यथा मधु-रसस्य अन्तः पुष्प-पन्न-फल-श्रियः ॥३।८१।३५॥
>
> yathA madhu-rasasya anta: puSpa-panna-phala-zriya: ||3|81|35||
>
> उद्यन्ति चिद्.अणोर् एते समग्र-अनुभव-अणवः ।
>

> udyanti *cidaN*o:_ete samagra-anubhava-aNava: |
>
> मधु-मास-रसा*च् *चित्रा* इ*व खण्ड-परम्पराः ॥३।८१।३६॥

>
> madhu-mAsa-rasAt_citrA: iva khaNDa-paramparA: ||3|81|36||
>

> परमात्म*-**अ**णुर्* *अ*त्यन्त-निःस्वादुः सूक्ष्मता-वशात् ।
>
> paramAtma-aNu:_atyanta-ni:svAdu: sUkSmatA-vazAt |
>
> समग्र-स्वादु-सत्ता*-**ए*क-जनकः स्वदते स्वयम् ॥३।८१।३७॥

>
> samagra-svAdu-sattA-eka-janaka: svadate svayam ||3|81|37||
>
> यो यो नामो रसः कश्चित् समस्तो ऽप्य् अप्स्व् अवस्थितः ।
>
> ya:_ya:_nAma:_rasa: kazcit samasta:_api_apsu_avasthita: |
>
> प्रतिबिम्बम् इव_आदर्शे तम् विना न_अस्त्य्_असौ स्वतः ॥३।८१।३८॥
>
> pratibimbam iva_Adarze tam vinA na_asti_asau svata: ||3|81|38||
>
> त्यजता संस्थितम् सर्वम् चिन्मात्र-परमाणुना ।
>
> tyajatA saMsthitam sarvam cit.mAtra-paramANunA |
>

> त्यक्तम् जग*द्* *अ*संवित्त्या संवित्त्या सर्वम् आश्रितम् ॥३।८१।३९॥

>
> tyaktam jagat_a.saMvittyA saMvittyA sarvam Azritam ||3|81|39||
>
> अशक्तया स्वात्म-गुप्तौ सर्वम् आच्छादितम् जगत् ।
>
> azaktayA svAtma-guptau sarvam AcchAditam jagat |
>
> चित्त-अणुताम् एव पराम् सम्प्रसार्य वितानवत् ॥३।८१।४०॥
>

> citta-aNutAm eva parAm* samp*rasArya vitAnavat ||3|81|40||
>
> आत्म-गुप्तौ न शक्नोति परमात्म*-**अ*म्बर.आकृतिः ।
>
> Atma-guptau na zaknoti paramAtma-ambara-AkRti: |
>
> मना*ग्* *अ*पि क्षणम् अपि ग*जो* *दू*र्वा.वने यथा ॥३।८१।४१॥

>
> manAk_api kSaNam api gaja:_dUrvA.vane yathA ||3|81|41||
>
> तथाप्य् आक्रान्तवान् विश्वम् ज्ञातो गोपायति क्षणात् ।
>
> tathA_api_AkrAntavAn vizvam jJAta:_gopAyati kSaNAt |
>

> जगद्.धाना.कणम् बाल* इ*व_अहो घन-मायिता ॥३।८१।४२॥

>
> jagat.dhAnA.kaNam bAla* iva_aho ghana-mAyitA ||3|81|42||
>
> चिन्मात्र.अनुनयेन_इदम् जगत् सन् अपि जीवति ।
>
> cinmAtra.anunayena_idam jagat san api jIvati |
>
> वसन्त-रस-बोधेन विचित्रा_इव वन.अवली ॥३।८१।४३॥
>
> vasanta-rasa-bodhena vicitrA_iva vana.avalI ||3|81|43||
>
> चित्त-सत्ता_एवम् अखिलम् स्वतो जगद् इव_उदितम् ।
>
> citta-sattA_evam akhilam svata:_jagat_iva_uditam |
>
> मधु-मास-रस-उल्लासाच् चित्रो हि वन-खण्डकः ॥३।८१।४४॥
>
> madhu-mAsa-rasa-ullAsAt_citra:_hi vana-khaNDaka: ||3|81|44||
>
> सत्यम् चिन्मयम् एव_इदम् जगद् इत्य् एव विद्ध्य्_अलम् ।
>
> satyam cit.mayam eva_idam jagat_iti_eva viddhi_alam |
>
> वसन्त-रसम् एव त्वम् विद्धि पल्लव-गुल्मकम् ॥३।८१।४५॥
>
> vasanta-rasam eva tvam viddhi pallava-gulmakam ||3|81|45||
>
> सर्व.आवय-विसारत्वात् सहस्र-कर-लोचनः ।
>
> sarva.Avaya-visAratvAt sahasra-kara-locana: |
>

> परमा*णुर्* *अ*साव् एव नित्य*-**अ*नवयव-उदयः ॥३।८१।४६॥

>
> paramANu:_asau_eva nitya-an.avayava-udaya: ||3|81|46||
>

> निमेष.अंश*-**अ*वबोधो हि *चिद्**.**अणोर्* प्रतिभासते ।
>
> nimeSa.aMza-avabodha:_hi *cidaN*o: pratibhAsate |

>
> यतः कल्प.सहस्र.ओघः स्वप्ने वार्धक-बाल्यवत् ॥३।८१।४७॥
>
> yata: kalpa.sahasra.ogha: svapne vArdhaka-bAlyavat ||3|81|47||
>

> ततः सो ऽपि निमेषो ऽणुः कल्प-कोटि-शता*न्य् *अलम् ।

>
> tata: sa:_api nimeSa:_aNu: kalpa-koTi-zatAni_alam |
>
> सर्व.सत्ता-विलासेन प्रतिभा_एका विजृम्भते ॥३।८१।४८॥
>
> sarva.sattA-vilAsena pratibhA_ekA vijRmbhate ||3|81|48||
>
> अभुक्तवत्य् एव यथा भुक्तवान् अहम् इत्य् अलम् ।
>
> abhuktavati_eva yathA bhuktavAn aham iti_alam |
>
> जायते प्रत्ययस् तद्वन्_निमेषे कल्प-निश्चयः ॥३।८१।४९॥
>
> jAyate pratyaya:_tadvat_nimeSe kalpa-nizcaya: ||3|81|49||
>

> अभुक्त्वा भुक्तवान् अस्मि_इत्य् *ए*वम् प्रत्यय-शालिनः ।
>
> abhuktvA bhuktavAn asmi_iti_evam pratyaya-zAlina: |
>
> दृश्यन्ते वासना*.**आ*विष्टाः स्वप्ने स्वमरणम् यथा ॥३।८१।५०॥

>
> dRzyante vAsanA*AviSTA: svapne sva.maraNam yathA ||3|81|50||
>

> जगन्ति परितिष्ठन्ति परमाणौ चि*dA*त्मनि ।
>
> jaganti paritiSThanti paramANau cit.Atmani |
>
> प्रतिभासाः प्रवर्तन्ते तत* ए*व हि जागताः ॥३।८१।५१॥

>
> pratibhAsA: pravartante tata: eva hi jAgatA: ||3|81|51||
>
> यद् अस्ति यत्र तत् तस्मात् समुदेति तद् एव तत् ।
>
> yat_asti yatra tat tasmAt samudeti tat_eva tat |
>
> आकारिणि विकार.आदि दृष्टम् न गगने ऽमले ॥३।८१।५२॥
>
> AkAriNi vikAra.Adi dRSTam na gagane_amale ||3|81|52||
>
> चिति भूतानि भूतानि वर्तमानानि सम्प्रति ।
>
> citi bhUtAni bhUtAni vartamAnAni samprati |
>

> भविष्यन्ति च भूतानि सन्ति बीजे द्रुमा* इ*व ॥३।८१।५३॥

>
> bhaviSyanti ca bhUtAni santi bIje drumA: iva ||3|81|53||
>

> निमेष-क*ल्पाव् *एतेन तुषेण_अन्न-कणाव् इव ।
>
> nimeSa-kalpau_etena tuSeNa_anna-kaNau_iva |
>
> वलिता वेष-चेत्याभ्याम् अणुः स्व.आत्म*-**अ*ङ्गकम् श्रितः ॥३।८१।५४॥
>
> valitA veSa-cetyAbhyAm aNu: sva.Atm*a-a*Ggakam zrita: ||3|81|54||

>
> उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि ।
>
> udAsInavat AsIna:_na saMspRSTa:_manAk_api |
>

> एष भोक्तृत्व-कर्तृत्वैः स्वात्मा सर्व.जगत्य्*.**अपि* ॥३।८१।५५॥

>
> eSa* bhoktRtva-kartRtvai: svAtmA sarva.jagati_api ||3|81|55||
>

> जगत्-सत्ता-उदिते यम् हि शुद्ध-चित्-*पर**mA*णुतः ।
>
> jagat-satt*A.u*dite yam hi zuddha-cit-param*ANut*a: |
>
> परमा*णोश्* *च* भोक्तृत्व-कर्तृत्वे केवलम् स्थिते ॥३।८१।५६॥

>
> paramANo:_ca bhoktRtva-kartRtve kevalam sthite ||3|81|56||
>

> जगन् न *किंचि*त् क्रियते सर्वदा_एव न केनचित् ।
>
> jagat_na *kiMci*t kriyate sarvadA_eva na kenacit |
>
> विलीयते च नो *किंचि*न् मानुष्याद् दृश्य-खण्डनम् ॥३।८१।५७॥
>
> vilIyate ca na.u *kiMci*t_mAnuSyAt_dRzya-khaNDanam ||3|81|57||

>
> सर्वम् सम-समाभासम् इदम् आकाश-कोशकम् ।
>
> sarvam sama-samAbhAsam idam AkAza-kozakam |
>
> जगत्तया_उपशब्दम् च विद्ध्य् अनाद्यम् निशाचरि ॥३।८१।५८॥
>
> jagattayA_upazabdam ca viddhi_anAdyam nizAcari ||3|81|58||
>
> चिद्.अणुर् दृश्य-सिद्ध्य्.अर्थम् आन्तरीम् चिच्.चमत्कृतिम् ।
>

> *cidaN*u:_dRzya-siddhi.artham AntarIm cit.camatkRtim |
> *बहीरूप*तया धत्ते स्वात्मनि परि.संस्थिताम् ॥३।८१।५९॥

>
> bahI-rUpatayA dhatte svAtmani parisaMsthitAm ||3|81|59||
>

> एत*d **ब*हिष्ठम् अन्तस्थम् अस्ति शब्देन वस्तुनि ।

>
> etat_bahiSTham antastham asti zabdena vastuni |
>
> उपदेशाय सत्त्वानाम् चिद्.रूपत्वाज् जगत्त्रये ॥३।८१।६०॥
>
> upadezAya sattvAnAm cit.rUpatvAt_jagat.traye ||3|81|60||
>
> द्रष्टा_अदृष्ट-पदम् गच्छन् न_आत्मानम् सम्.प्रपश्यति ।
>

> draSTA_adRSTa-padam gacchan na_AtmAnam* samp*rapazyati |
>
> नेत्र-दृश्य_अभिपाति_इव स*द्* *ए*व_असद् इव स्थितम् ॥३।८१।६१॥

>
> netra-dRzya_abhipAti_iva sat_eva_asat_iva sthitam ||3|81|61||
>

> न.च गच्छति दृश्यत्वम् द्रष्टा ह्य्_अस*द्* *अ*वास्तवम् ।

>
> na.ca gacchati dRzyatvam draSTA hi_asat_a-vAstavam |
>

> आत्म*न्य् *एव न यत् *किंचि*त् तत्ताम् एति कथम् परः ॥३।८१।६२॥
>
> Atmani_eva na yat *kiMci*t tattAm eti katham para: ||3|81|62||
>
> दृग् एव लोचने सा च वासना*-**अ*न्तम् निजम् वपुः ।

>
> dRk_eva locane sA ca vAsanA-antam nijam vapu: |

> *बहीरूप*तया दृश्यम् कृत्वा द्रष्टृतया उदिता ॥३।८१।६३॥

>
> bahI-rUpatayA dRzyam kRtvA draSTRtayA uditA ||3|81|63||
>
> न विना द्रष्टृताम् अस्ति दृश्य-सत्ता कथम्.चन ।
>
> na vinA draSTRtAm asti dRzya-sattA katham.cana |
>
> पितृता_इव विना पुत्रम् द्विता_एव_ऐक्य-पदम् विना ॥३।८१।६४॥
>
> pitRtA_iva vinA putram dvitA_eva_aikya-padam vinA ||3|81|64||
>
> द्रष्टा_एव दृश्यताम् एति न द्रष्टृत्वम् विना_अस्ति तत् ।
>
> draSTA_eva dRzyatAm eti na draSTRtvam vinA_asti tat |
>
> विना पित्रा_इव तनयो विना भोक्त्रा_इव भोग्यता ॥३।८१।६५॥
>
> vinA pitrA_iva tanaya:_vinA bhoktrA_iva bhogyatA ||3|81|65||
>
> द्रष्टुर् ष्टू:_दृश्य-विनिर्माणे चित्त्वाद् अस्त्य्_एव शक्तता ।
>
> draSTu:_dRzya-vinirmANe cittvAt_asti_eva zaktatA |
>

> कनकस्य_अवदातस्य कटक.आदि *कृ*ताव् इव ॥३।८१।६६॥

>
> kanakasya_avadAtasya kaTaka.Adi kRtau_iva ||3|81|66||
>
> दृश्यस्य द्रष्टृ-निर्माणे जडत्वान् न_अस्ति शक्तता ।
>
> dRzyasya draSTR-nirmANe jaDatvAn na_asti zaktatA |
>
> कटकस्य तु हैमस्य यथा कनक-निर्मितौ ॥३।८१।६७॥
>
> kaTakasya tu haimasya yathA kanaka-nirmitau ||3|81|67||
>

> चेतनादृश्य-निर्माणम् चित् करोत्य् *अ*स*द्* *ए*व सत् ।

>
> cetanAdRzya-nirmANam cit karoti_asat_eva sat |
>
> आकारणम् मोह-हेतुम् हेम_इव कटक-भ्रमम् ॥३।८१।६८॥
>
> AkAraNam moha-hetum hema_iva kaTaka-bhramam ||3|81|68||
>

> कटकत्व-अवभासे हि यथा हे*mno **न* हेमता ।

>
> kaTakatva-avabhAse hi yathA hemna:_na hematA |
>
> सत्य् एव प्रकचत्य् एवम् द्रष्टृ-दृश्य-स्थितौ वपुः ॥३।८१।६९॥
>
> sati_eva prakacati_evam draSTR-dRzya-sthitau vapu: ||3|81|69||
>
> द्रष्टा दृश्यतया तिष्ठन् द्रष्टृताम् उपजीवति ।
>
> draSTA dRzyatayA tiSThan draSTRtAm upajIvati |
>
> सत्याम् कटक-संवित्तौ हेम काञ्चनताम् इव ॥३।८१।७०॥
>
> satyAm kaTaka-saMvittau hema kAJcanatAm iva ||3|81|70||
>
> एकस्मिन् प्रतिभासे हि न सत्ता द्रष्टृ-दृश्ययोः ।
>
> ekasmin pratibhAse hi na sattA draSTR-dRzyayo: |
>
> पुम्-प्रत्यय-प्रकचने क्व पशु-प्रत्यय उदयः ॥३।८१।७१॥
>
> pum-pratyaya-prakacane kva pazu-pratyaya-udaya: ||3|81|71||
>
> दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।
>
> dRzyam pazyan svam AtmAnam na draSTA samprapazyati |
>
> द्रष्टुर् हि दृश्यतापत्तौ सत्ता_असत्ता_इव तिष्ठति ॥३।८१।७२॥
>
> draSTu:_hi dRzyatÂpattau sattA_asattA_iva tiSThati ||3|81|72||
>
> बोधाद् गलित-दृश्यस्य द्रष्टुः सत्ता_इव भासते ।
>
> bodhAt_galita-dRzyasya draSTu: sattA_iva bhAsate |
>
> अबुद्धे कटके स्वस्य हेम्नो ऽकटकता यथा ॥३।८१।७३॥
>
> a-buddhe kaTake svasya hemna:_a-kaTakatA yathA ||3|81|73||
>
> दृश्ये सत्य् अस्ति वै द्रष्टा दृश्यम् द्रष्टरि भासते ।
>
> dRzye sati_asti vai draSTA dRzyam draSTari bhAsate |
>
> द्वयेन च विना न_एकम् न_एकम् अप्य् अस्ति च_अनयोः ॥३।८१।७४॥
>
> dvayena ca vinA na_ekam na_ekam api_asti ca_anayo: ||3|81|74||
>

> सर्वम् यथावत् विज्ञाय शुद्ध-संवि*न्**.**म*य.आत्मना ।
>
> sarvam yathAvat vijJAya zuddha-saMvit.maya.AtmanA |
> वाचाम् अविषयम् स्वच्छम् *किंचि*द् एव_अवशिष्यते ॥३।८१।७५॥
>
> vAcAm aviSayam svaccham *kiMci*t eva_avaziSyate ||3|81|75||

>
> आत्मानम् दर्शनम् दृश्यम् दीपेन_इव_अवभासितम् ।
>
> AtmAnam darzanam dRzyam dIpena_iva_avabhAsitam |
> कृतम् च सर्वम् एतेन चिन्मात्र-परमाणुना ॥३।८१।७६॥
>
> kRtam ca sarvam etena cit.mAtra-paramANunA ||3|81|76||
>
> मातृ-मान-प्रमेय=आख्यम् बुधो निगिरति त्रयम् ।
>
> mAtR-mAna-prameya=Akhyam budha:_nigirati trayam |
>
> हेम_इव कटक.आदित्वम् असन्मयम् उपस्थितम् ॥३।८१।७७॥
>
> hema_iva kaTaka.Aditvam a.san-mayam upasthitam ||3|81|77||
>

> यथा न जल.भूम्य्.आदेः पृथक् *किंचि*न् मनाग् अपि ।
>
> yathA na jala.bhUmi.Ade: pRthak *kiMci*t_manAk_api |
>
> तथा_एतस्मात् स्वभाव-अणोर् न *किंचि*त् पृथग् अस्ति हि ॥३।८१।७८॥
>
> tathA_etasmAt svabhAva-aNo:_na *kiMci*t pRthak_asti hi ||3|81|78||
>
> सर्वग*-**अ*नुभव*.**आ*त्मत्वात् सर्व*-**अ*नुभव-रूपतः ।
>
> sarvaga-anubhava-AtmatvAt sarva-anubhava-rUpata: |
>
> एकत्व*-**अ*नुभव-न्याये रूढे सर्व*-**ए*कतास्य हि ॥३।८१।७९॥

>
> ekatva-anubhava-nyAye rUDhe sarva-ekatAsya hi ||3|81|79||
>

> अस्य_इच्छया पृथ*G_**ना*स्ति वीचिता_इव महाम्भसः ।
>
> asya_icchayA pRthak_na_asti vIcitA_iva mahA.ambhasa: |
>
> इच्छा_अनुरूप-स*म्प*त्तेर् भावित.आर्थ-एकता किल ॥३।८१।८०॥

>
> icchA_anurUpa-sampatte:_bhAvita.Artha-ekatA kila ||3|81|80||
>

> दिक्.काल*.**आ* dyx.अनवच्छिन्नः परमात्मा_अस्ति केवलः ।
>
> dik.kAla.Adi-anavacchinna: paramAtmA_asti kevala: |
>
> सर्व.आत्मत्वात् *स* सर्व.आत्मा सर्व.अनुभवतः स्वतः ॥३।८१।८१॥

>
> sarva.AtmatvAt sa: sarva.AtmA sarva.anubhavata: svata: ||3|81|81||
>

> सन्न् एष चेतन*.**आ*त्मत्वाद् दर्शन-अनावबोधतः ।

>
> san_eSa: cetana-AtmatvAt_darzana_an.avabodhata: |
>
> द्वैत.ऐक्ये न_अत्र विद्येते सर्व.रूपे महात्मनि ॥३।८१।८२॥
>
> dvaita-aikye na_atra vidyete sarva.rUpe mahAtmani ||3|81|82||
>
> यदि कश्चिद् द्वितीयः स्यात् तदा_एकस्य_एकता भवेत् ।
>
> yadi kazcit dvitIya: syAt tadA_ekasya_ekatA bhavet |
>
> द्वैत*ऐक्ययोर् मिथः सिद्धिर् आतपच्.छाययोर् इव ॥३।८१।८३॥
>
> dvaita-aikyayo:_mitha: siddhi:_Atapat.chAyayo:_iva ||3|81|83||
>
> यत्र न_अस्ति द्वितीयो हि तत्र_एकस्य_एकता कथम् ।
>
> yatra na_asti dvitIya:_hi tatra_ekasya_ekatA katham |
>
> एकतायाम् असिद्धायाम् द्वयम् एव न विद्यते ॥३।८१।८४॥
>
> ekatAyAm a-siddhAyAm dvayam eva na vidyate ||3|81|84||
>

> एवम् स्थिते तु *yas **ति**SThaMs.**त*त् तादृक् तद् इव_अस्ति हि ।

>
> evam sthite tu ya:_tiSThan_tat tAdRk tat_iva_asti hi |
>

> तस्मान् न व्यतिरिक्तम् तद् रूपम् द्रव* इ*व_अम्भसः ॥३।८१।८५॥

>
> tasmAt_na vyatiriktam tat_rUpam drava* iva_ambhasa: ||3|81|85||
>
> नाना-आरम्भ-विभासम् च साम्येन-अक्षुब्ध-रूपिणः ।
>
> nAnA-Arambha-vibhAsam ca sAmyena-akSubdha-rUpiNa: |
>
> बीजस्य_अन्तस् तरुर् इव ब्रह्मणो ऽन्तःस्थितम् जगत् ॥३।८१।८६॥
>
> bIjasya_anta:_taru:_iva brahmaNa:_anta:sthitam jagat ||3|81|86||
>

> द्वैतम् अ*प्य् अ*पृथक् तस्मा*d*dhe*म्नः कटकता यथा ।

>
> dvaitam api_apRthak tasmAt_hemna: kaTakatA yathA |
>

> सम्यग्.बुद्ध*-**अ*वबोधो हि द्वैतम् तच् च न सन्मयम् ॥३।८१।८७॥

>
> samyak.buddha-avabodha:_hi dvaitam tat ca na sanmayam ||3|81|87||
>
> यथा द्रवत्वम् पयसः स्पन्दनम् मातरिश्वनः ।
>
> yathA dravatvam payasa: spandanam mAtarizvana: |
>
> व्योम्नः शून्यत्वम् एवम् हि न पृथग्-द्वैतम् ईश्वरात् ॥३।८१।८८॥
>
> vyomna: zUnyatvam evam hi na pRthak-dvaitam IzvarAt ||3|81|88||
>
> द्वैत.अद्वैत=उपलम्भो हि दुःखाय_एव क्रियात्मने ।
>
> dvaita.advaita=upalaMbha:_hi du:khAya_eva kriyA.Atmane |
>

> निपुणो ऽनुपलम्भो यस् *त्व् *एतयोस् तत् परम् विदुः ॥३।८१।८९॥

>
> nipuNa:_anupalaMbha:_ya:_tu_etayo:_tat param vidu: ||3|81|89||
>
> मातृ.मान.प्रमेय.आदि=द्रष्टृ.दर्शन.दृश्यता ।
>
> mAtR.mAna.prameya.Adi=draSTR.darzana.dRzyatA |
>

> एतावज् जग*द्* *ए*तच् च परमाणौ चिति स्थितम् ॥३।८१।९०॥

>
> etAvat_jagat_etat_ca paramANau citi sthitam ||3|81|90||
>

> अयम् जगद्*.**अ*णुर् नित्यम् एतेन_अणु.सुमेरुणा ।
>
> ayam jagat*aNu:_nityam etena_aNu.sumeruNA |
>
> स्पन्दनम् पवनेन_इव स्वाङ्ग* ए*व कृत*.**आ*कृतः ॥३।८१।९१॥

>
> spandanam pavanena_iva svAGga* eva kRta-AkRta: ||3|81|91||
>
> अहो नु भीमा माया_इयम् अथवा मायिनाम् परा ।
>
> aho nu bhImA mAyA_iyam athavA mAyinAm parA |
>
> परमाण्व्_अन्तरा_इव_अस्ति यत् त्रैलोक्य-परम्परा ॥३।८१।९२॥
>
> paramANu_antarA_iva_asti yat trailokya-paramparA ||3|81|92||
>
> अथ_असम्भव-मायित्वम् एव_एतत् सर्वदा स्थितम् ।
>
> atha_a-sambhava-mAyitvam eva_etat sarvadA sthitam |
>
> चिन्मात्र=परमाणुत्व.मात्रम् एव जगत्-स्थितिः ॥३।८१।९३॥
>
> cit.mAtra=paramANutva.mAtram eva jagat-sthiti: ||3|81|93||
>
> अन्तर्गत-जगज्.जालो ऽप्य् एषो ऽणुः साम्यम् अत्यजन् ।
>
> antargata-jagat*jAla:_api_eSa:_aNu: sAmyam atyajan |
> स्थितो ऽन्तस्थ-बृहद्.वृक्षम् बीजम् भाण्ड-उदरे यथा ॥३।८१।९४॥
>
> sthita:_antastha-bRhat*vRkSam bIjam bhANDa-udare yathA ||3|81|94||
>
> बीजे ऽन्तर्.वृक्ष-विस्तारः स्थितः स-फल-पल्लवः ।
>
> bIje_antar.vRkSa-vistAra: sthita: sa-phala-pallava: |
>
> परया दृश्यते दृष्ट्या जगच् च चिदणु-उदरे ॥३।८१।९५॥
>

> parayA dRzyate dRSTyA jagat_ca *cidaN*u-udare ||3|81|95||
>
> *स* शाखा-फल-पुष्पम् स्व.महद्.बीज-कोटरे ।
>
> sa* zAkhA-phala-puSpam sva.mahat-bIja=koTare |
>
> यथा तरुः स्थि*tas_**त*द्व*d **वि*कासि चिद्.अणोर् जगत् ॥३।८१।९६॥
>
> yathA taru: sthita:_tadvat_vikAsi *cidaN*o:_jagat ||3|81|96||
>
> संस्थितम् द्वैतम् अद्वैतम् बीज-कोश* इ*व द्रुमः ।

>
> saMsthitam dvaitam advaitam bIja-koza* iva druma: |
>

> जग*च् *चित्.परमा*ण्व्*.अन्तर् यः पश्यति *स* पश्यति ॥३।८१।९७॥

>
> jagat_cit.paramANu.anta:_ya: pazyati sa* pazyati ||3|81|97||
>
> न द्वैतम् न_एव च_अद्वैतम् न च बीजम् न च_अङ्कुरः ।
>
> na dvaitam na_eva ca_advaitam na ca bIjam na ca_aGkura: |
>
> न स्थूलम् न च वा सूक्ष्मम् न_अजातम् जातम् एव च ॥३।८१।९८॥
>
> na sthUlam na ca vA sUkSmam na_ajAtam jAtam eva ca ||3|81|98||
>
> न च_अस्ति न च न_अस्ति_इदम् न सौम्यम् क्षुभितम् न च ।
>
> na ca_asti na ca na_asti_idam na saumyam kSubhitam na ca |
>

> त्रि.जगच्.चिद्.अणोर् अन्तः ख-वाय्व्*.**अपि* न किम्चन ॥३।८१।९९॥

>
> tri.jagat.cit.ano:_anta: kha-vAyu_api na kiMcana ||3|81|99||
>

> न जगन् न_अजग*च् *च_अस्ति विद्यते चित्.परा शुभा ।

>
> na jagat_na_ajagat_ca_asti vidyate cit.parA zubhA |
>
> सर्व.आत्मिका यदा यत्र सा यथा_उदेति तत् तथा ॥३।८१।१००॥
>
> sarva.AtmikA yadA yatra sA yathA_udeti tat tathA ||3|81|100||
>

> उदेत्य् *अ*न्.उदि*तो* *ऽ*प्य् एष स्वयम्.वेदन-जृंभतिः ।
>
> udeti_an.udita:_api_eSa: svayam.vedana-jRMbhati: |
>
> परम.आत्मा-अ*णोर्* एक.आत्मा समग्र.आत्मतया_एव खे ॥३।८१।१०१॥

>
> parama.AtmA-aNo:_eka.AtmA samagra-AtmatayA_eva khe ||3|81|101||
>

> द्रुमो भूमौ स्व.बीजत्वम् इव_उदेत्य् अन्.उदेत्य्*.**अपि* ।

>
> druma:_bhUmau sva.bIjatvam iva_udeti_an.udeti_api |
>
> परम् तत्त्वम् जगद्.भङ्ग्या जगत्ताम् स्व.उदयेन च ॥३।८१।१०२॥
>
> param tattvam jagat*bhaGgyA jagattAm sva.udayena ca ||3|81|102||
>

> द्रु*mo **बी*जतया_एव_आशु न संत्यक्त-समस्थितिः ।
>
> druma:_bIjatayA_eva_Azu na saMtyakta-samasthiti: |
>
> तिष्ठत्य् *अ*पगत-स्पन्दस् त्याग-अ.त्याग-प rox ' णुकः ॥३।८१।१०३॥

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Fri, Aug 26, 2016 at 12:12 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm3081 1.ag23..26 THE KING UNRIDDLES .z107
>>
>>
>> https://www.dropbox.com/s/7bxp85ppy5hqqjf/fm3081%201.ag23..26%20THE%20KING%20UNRIDDLES%20.z107.docx?dl=0
>>
>>
>>
>> y3081_1.ag23..26.z107 THE KING UNRIDDLES
>>
>>
>> https://www.dropbox.com/s/yu2ugyqeeebmitj/y3081_1.ag23..26.z107%20THE%20KING%20UNRIDDLES.docx?dl=0
>>
>>
>>
>> work in progress v.15
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *THE KING UNRIDDLES*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>>
>>
>> *The OGRESS—*

>>
>> (commenting on the previous Canto)
>>
>>
>>
>>
>>
>> अहो नु परमार्थ-उक्ति: पावनी तव मन्त्रिण: ।
>>
>> राजा राजीव-पत्राक्ष इदानीम्_एष भाषताम् ॥१॥
>>
>> aho nu paramArtha-ukti: pAvanI tava mantriNa: |
>>
>> rAjA rAjIva-patrAkSa idAnIm_eSa bhASatAm ||1||
>>
>> .
>>

>> *O *
>>
>> *how very well your Minister has put it,*
>>
>> *"in the higher sense",*
>>
>> *I'm quite purified by him,*
>>
>> *Your Lotus.Eyed Majesty*
>>
>> *!*
>>
>> *but now, you must unriddle my riddles*
>>
>> *.*
>>
>>
>>
>>
>>
>> *The KING—*

>>
>>
>>
>> 02
>>
>> जागत.प्रत्यय-अभावो यस्य_आहु: प्रत्ययम् परम् ।
>>
>> sarva.samkalpa-samnyAsaz_cetasA yat_parigraha: ||
>>
>> सर्व.संकल्प-संन्यासश्_चेतसा यत्_परिग्रह: ॥२॥
>>
>> jAgata.pratyaya-abhAvo yasya_Ahu: pratyayam param ||2||
>>
>> .
>>

>> *someone*
>>
>> *whose absence of conviction about the world*
>>
>> *they call Perfect Conviction**
>>
>> *which is the abandonment of all conception**
>>
>> *that is affected by chetas*Intelligence.*

>>
>> * conviction: MW. belief, firm conviction, (<pratyayaM-gam>, to acquire
>> confidence; <asty atra pratyayo mama> • intellect (in sAmkhya = <buddhi>) •
>> (with Buddhists) a co-operating cause.* conception: samkalpa. AS: mental
>> wishes. ~VLM. desires of the heart.
>>
>> ~AS. The one whose lack of perception by the world is said to be his
>> ultimate experience, the one who is acquired only by discarding all mental
>> wishes to make things happen. Thus, you know it, by lack of any perception,
>> you grab it, by stopping all attempts to do so and so on. This is the
>> paraphrase of the famous neti neti descriptions of Brahman by scriptures.
>>
>> ~VA. what you are asking about is obvious highest reality, which is
>> non-obvious in the world, and which is seen by the mind then all ideas are
>> put aside.
>>
>>
>>
>> यत् संकोच-विकासाभ्याम् जगत्-प्रलय-सृष्टय: ।
>>
>> yat samkoca-vikAsAbhyAm jagat-pralaya-sRSTaya: |
>> निष्ठा वेदान्त-वाक्यानाम्_अथ वाचाम्_अ.गोचर: ॥३॥
>>
>> niSThA vedAnta-vAkyAnAm_atha vAcAm_a.gocara: ||3 ||
>>
>> .
>>

>> *what are*
>>
>> *shrinking and expanding*
>>
>> *the world's Doomsdays of creation,*
>>
>> *are*
>>
>> *based on the vedAnta teachings*
>>
>> *and so not expressed by words*
>>
>> *.*

>>
>> ~sv. The extension and withdrawal of its manifestation are popularly
>> regarded as the creation and the dissolution of the universe. It is
>> expressed in silence when the known comes to an end, for it is beyond all
>> expression.
>>
>> ~vlm.3 He whose expansion and contraction causes the creation and
>> extinction of the world, who is the object of the doctrines of Vedânta, and
>> who is inexpressable by words or speech of humankind:--
>>
>>
>>
>> 04
>>
>> कोटि.द्वय-अन्तराल.स्थम् मध्ये कोटि-द्वयीम्_अयम् ।
>>
>> koTi.dvaya-antarAla.stham madhye koTi-dvayIm_ayam |
>>
>> यस्य चित्तमयी लीला जगद् एतच् चराचरम् ॥४॥
>>
>> yasya cittamayI lIlA jagad etac carAcaram ||4||
>>
>> .
>>

>> *the meeting-point of two extremes*
>>
>> *is *
>>
>> *between the two extremes*
>>
>> *whose affective play*
>>
>> *is *
>>
>> *this roaming-homing world*
>>
>> *.*

>>
>> ~vlm.p.4 ... who is between the two extremes of doubt (whether he is or
>> is not), and who is between both extremes (that he is and is not), and
>> whose pleasure (will) displays the world with all its animate and inanimate
>> beings,...
>>
>> ~AS. In the AB commentary, the two extremes - koTi are described as sat
>> and asat. It lies in the space between the two - this has the anirvacanIya
>> title –the "indescribable one". Of course, it shows the aspects of both and
>> hence it is koTidvayImaya as well.
>>
>>
>>
>> 05
>>
>> यस्य विश्वात्मकत्वे ऽपि खण्ड्यते न एक-पिण्डता ।
>>
>> yasya vizva.Atmakatve_api khaNDyate na_eka-piNDatA |
>>
>> सन्-मात्रम् तत्_त्वया भद्रे कथ्यते ब्रह्म शाश्वतम् ॥५॥
>>
>> san-mAtram tat_tvayA bhadre kathyate brahma zAzvatam ||5||
>>

>> *tho *in a state of universal Self

>>
>> it is divided by you,
>>
>> lovely lady,
>>
>> it is not a single lump,
>>
>> but measured sat.Suchness.
>>
>> It's called the eternal Brahman Immensity.
>>

>> yasya vizva.Atmakatve_api *- x = *
>>
>> khaNDyate na_eka-piNDatA *- x = *
>> san-mAtram tat_tvayA *- x = *
>>
>> bhadre *- x = *
>>
>> kathyate brahma zAzvatam *- x = *

>>
>> sv. As the diversity of this universe, it seems to be divided in itself;
>> but truly, it is undivided.
>>
>>
>>
>>
>>
>> eSo_aNur vedanAd vAyu: sva.bhrAntir dRg-adRzyata |
>>
>> एषो ऽणुर् वेदनाद् वायु: स्व.भ्रान्तिर् दृग्-अदृश्यत ।
>>
>> अतो न किम्.चिद्-वाय्व्-आदि केवलम् शुद्ध-चेतनम् ॥६॥
>>
>> ato na kim.cid.vAyv-Adi kevalam zuddha-cetanam ||6||
>>
>> .
>>

>> eSo_aNur - *this aNu.Atom = *
>>
>> vedanAt *- thru being known =*
>>
>> vAyu: - becomes *a wind, = *
>>
>> sva.bhrAntir dRg-adRzyata *- a self.delusive Seer seeing, =*
>> ato na kim.cid.vAyv-Adi *- hence it is nothing whatever like a wind =*
>>
>> kevalam zuddha-cetanam *– but solely pure chetana.Sentience..*

>>
>> ~vlm. This minute particle is erroneously conceived as spirit (air), from
>> its invisibleness to the naked eye; but it is in truth neither air nor any
>> other thing except the only pure Intellect.
>>
>>
>>
>>
>>
>> शब्द-संवेदनाच्_छब्द: शब्दस्य भ्रान्ति-दर्शनम् ।
>>
>> ततो_अत्र शब्द-शब्दार्थ-दृष्टेर्_दूरतरम् गत: ॥७॥
>>
>> zabda-samvedanAc_chabda: zabdasya bhrAnti-darzanam | tato_atra
>> zabda-zabdArtha-dRSTer_dUrataram gata: ||7||
>>
>> .
>>

>> zabda-samvedanAt *- from proper understanding =*
>>
>> zabda: zabdasya bhrAnti-darzanam *- a word* goes to deluded perception
>> of the word =*
>> tato_atra *- thus here =*
>>
>> zabda-zabdArtha-dRSTe: *- the perception of the word-meaning =*
>>
>> dUrataram gata: *- has gone far afield. =*

>>
>> * zabda may mean a word, or elemental Sound.
>>
>> ~sv.7 Similarly, when sound is thought of, there is a fanciful projection
>> of what sounds like sound: but being pure consciousness, the reality is far
>> from what is thought of as sound and as its meaning or substance.
>>
>> ~vlm.7. This minim is said to be sound (or the words), but it is error to
>> say it so: because it is far beyond the reach of sound or the sense of
>> words.
>>
>>
>>
>>
>>
>> 08
>>
>> सो_अणु: सर्वम् न किम्.चिच्_च सो_अहम् नाहम् स एव च ।
>>
>> सर्व.शक्त्य्-आत्मनो_अस्य_एव प्रतिभा_एकात्र कारणम् ॥८॥
>>
>> so_aNu: sarvam na kim.cic_ca so_aham nAham sa eva ca |
>>
>> sarva.zakty-Atmano_asya_eva pratibhA_ekAtra kAraNam ||8||
>>
>> .
>>

>> sa: aNu: sarvam na kim.cit ca - *that Atom is All, and nothing-at-all* =
>>
>> so_aham na aham sa eva ca - *it I am, and I am not it =*
>>
>> sarva.zakty-Atmana: asya eva - *of this very all.power-Self =*
>>
>> pratibhA_ekA_atra kAraNam *– projection is here the single cause. *

>>
>> ~sv.8 That supreme subtle atomic being is all and is nothing; I am that
>> yet I am not. That alone is. By its omnipotence all this appears to be.
>>
>> ~vlm.8. That particle is all yet nothing, it is neither I thou or he. It
>> is the Almighty soul and its power is the cause of all. (The gloss explains
>> pratibha as sakti or power, in preference to the other meanings of the
>> word, as--knowledge, design, light, reflexion and influence. (This is in
>> answer to "who is all yet no one omnium et nullum, and what are I, thou and
>> he, which are viewed as the ego tu and ille, the subjective and objective
>> realities).
>>
>>
>>
>> आत्मा यत्न-शत-प्राप्य: लब्धे_अस्मिन् न च किम्.चन ।
>>
>> AtmA yatna-zata-prApya: labdhe_asmin na ca kim.cana |
>>
>> लब्धम् भवति तच्_च_एतत्_परमम् वा न किम्.चन ॥९॥
>>
>> labdham bhavati tac_ca_etat_paramam vA na kim.cana ||9||
>>
>> .
>>

>> *the Self is attained with a hundred efforts*
>>
>> *and yet*
>>
>> *when got it is not anything*
>>
>> *:*
>>
>> *got, it becomes That and This, the Supreme or not anything*
>>
>> *.*

>>
>> ~sv.9 This self can be attained by a hundred ways and means; yet, when it
>> is attained, nothing has been attained! It is the supreme self; yet it is
>> nothing.
>>
>>
>>
>>
>>
>> 10
>>
>> तावज्_जन्म वसन्तेषु संसृति-व्रततिश्_चिरम् ।
>>
>> विकसत्य्_उदितो यावन्_न बोधो मूल-काष-कृत् ॥१०॥
>>
>> tAvaj_janma vasanteSu saMsRti-vratatiz_ciram |
>>
>> vikasaty_udito yAvan_na bodho mUla-kASa-kRt ||10||
>>
>> .
>>

>> tAvat_janma vasanteSu *- x = *
>>
>> saMsRti-vratatiz_ciram *- x = *
>> vikasati_udita: yAvat_na bodha: mUla-kAsa-kRt *– x. *

>> anena samvid-aNunA *– thru this atomic Awareness = *
>>
>> meru: tribhuvanam tRNam *- x = *
>>
>> vamitvA bahi: *- vomited outside = *
>>
>> anta.stham mAyA-Atmakam *- x = *
>>
>> avekSyate *– is made apparent. *

>>
>> ~sv.12 But the truth is that it is the infinite consciousness that
>> perceives the universe within itself, through its own power known as Mâyâ.
>>
>> ~vlm.12. It is the particle of self-conciousness, which contains the Meru
>> and the three worlds, like bits of straw in itself. They are as disgorged
>> from it in order to present their delusive appearances unto us. (This
>> answers the question; "what particle hides in it the world as a straw," and
>> means the mind to be the container of the universe).
>>
>> ~VA this particle of consciousness contains Meru and three worlds and a
>> blade of grass,
>>
>> (as if) ejecting them, it stays both inside and outside, presenting
>> itself an illusion.
>>
>> ~AS. This atom with its perception (samvid-aNu), visualizes everything –
>> from Meru to the three worlds to ordinary grass, both inside and outside
>> having taken in and projected them out (vamitvA).
>>
>>
>>
>>
>>
>> चिदणोर् अन्तरे यद्वद् अस्ति तद्_दृश्यते बहि: ।
>>
>> cid.aNor_antare yadvad_asti tad_dRzyate bahi: |
>>
>> संकल्प-इष्टालिङ्गनादि-दृष्टान्तो ऽत्र हि रागिण: ॥१३॥
>>
>> samkalpa-iSTa-AliGgana-Adi-dRSTAnto_atra hi rAgiNa: ||13||
>>
>> .
>>

>> *so*
>>
>> *whatever is within the Consciousness.atom*
>>
>> *is seen outside*
>>
>> *:*
>>
>> *for example, the conception of loving embraces by a lover*
>>
>> *. *

>>
>> ~sv. ... the hallucination of one who is mad with lust.
>>
>> ~vlm. The fond embrace of passionate lovers in dream and imagination,
>>
>> serves to exemplify this truth.
>>
>> *jd.13 cid.aNo: antare yadvad asti – it's as whatever is within the
>> consciousness-atom = tad dRzyate bahi: – that is seen outside =
>> samkalpa=iSTa-AliGgana-Adi-dRSTAnta: atra hi rAgiNa: – for example, the
>> conception of loving embraces by the lover.
>>
>>
>>
>>
>>
>> आदि.सर्गे सर्व.शक्तिश्_चिद्_यथैव_उदितात्मना ।
>>
>> तथाशु पश्यत्य्_अखिलम् संकल्पे पर्वत: स्वत: ॥१४॥
>>
>> Adi.sarge sarva.zaktiz_cid_yathaiva_uditAtmanA | tathAzu pazyaty_akhilam
>> samkalpe parva.tas sva.tas ||14||
>>
>> .
>>

>> *jd.14 Adi-sarge - *at the beginning of creation* = sarva.zakti: - *the
>> all.Power* = cit
>>
>> yathA eva uditA_AtmanA - *as the all.powerful Consciousness arisen by
>> itSelf* = tathA_Azu pazyati akhilam samkalpe – *thus too it sees
>> everything in a Concept = *parvata: svata: - *a knot of itself. *

>>
>> ~AS. The AB commentary makes it clear. As a bamboo grows, the growth in
>> the
>>
>> first segments that in the later segments (parva). In case of the cit,
>> the parva can also mean era.
>>
>> ~vlm.14. As the intellect rose of itself with its omnipotent Will at the
>> first creation of the world, so it exercises the same volition in its
>> subsequent formations also, like the sprigs rising from the joints of reeds
>> and grass. (i.e. The eternal Will (Fiat) is productive of all.
>>

>> *jd.14 Adi-sarge - *at the beginning of creation* = sarva.zakti: - *the
>> all.Power* = cit yathA eva uditA_AtmanA - *as the all.powerful
>> Consciousness arisen by itSelf* = tathA_Azu pazyati akhilam samkalpe – *thus
>> too it sees everything in a Concept = *parvata: svata: - *a knot of
>> itself. *

>>
>> #parv – to fill -> #parvan -n.- a knot , joint (esp. of a cane or other
>> plant, but also of the body), limb, member (lit. and fig.)*RV.&c.&c.; a
>> break, division • any partic. period of the year (as the equinox , solstice
>> &c.) ib.
>>
>>
>>
>> अभिजातस्य यस्य_अन्तर्_यद्_यथा प्रतिभासते ।
>>
>> abhijAtasya yasya_antar_yad_yathA pratibhAsate |
>>
>> तत्_तथा पश्यति इव असौ दृष्टान्तो_अत्र शिशोर्_मन: ॥१५॥
>>
>> tat_tathA pazyati iva asau dRSTAnto_atra zizor_mana: ||15||
>>
>> .
>>

>> *of whatever is produced within*
>>
>> *as* *that is projected* *thus it seems.to.be <http://seems.to.be> seen*
>>
>> *(for example in the Mind of a child)*
>>
>> *.*

>>
>> ~vlm.15. The hobby that has entered in the heart, shows itself on the
>> outside also, as in the instance of the whims of children.
>>
>>
>>
>> परमाणुतयैवापि चिन्मात्रेणाणुनामुना ।
>>
>> परि.सूक्ष्मतमेनैव विष्वग्-विष्वम् प्र.पूरितम् ॥१६॥
>>
>> paramANutayA_eva_api cinmAtreNa_aNunA_amunA | pari.sUkSmatamena_eva
>> viSvag-viSvam pra.pUritam ||16||
>>
>> .
>>

>> *jd.16 paramANutayA_eva_api *- for even by this Supreme parama.aNu = *cinmAtreNa
>> *- with measured Consciousness = *aNunA_amunA *- thru this Atom = *pari.sUkSmatamena_eva
>> *- with the greatest subtlety = *viSvag-viSvam pra.pUritam *- this whole
>> universe is filled. *

>>
>> ~vlm.16. The iota of the intellect, which is as minute as an atom, and as
>> subtile as air; fills the whole universe on all sides.
>>

>>
>>
>>
>> 17
>>
>> अणुर्_एव न मात्य्_एष_ योजनानाम् शतेष्व्_अपि । सर्व.गत्वाद्_अन्.आदित्वाद्_
>> अ.रूपत्वाद्_अन्.आकृति: ॥१७॥
>>
>> aNur_eva na mAty_eSa_ yojanAnAm zateSv_api |
>> sarva.gatvAd_an.AditvAd_a.rUpatvAd_an.AkRti: ||17||
>>
>> .
>>

>> aNu: eva - *since it is atomic = *na mAti eSa: - *it (does not measure)
>> is not contained = *yojanAnAm zateSv_api - *even in hundreds of leagues
>> = *sarva.gatvAd - *thru its ubiquity = *an.AditvAd_a.rUpatvAd *- lacking
>> inception and form = *
>>
>> an.AkRti: - *it is without embodiment.*
>>
>> ~vlm.17. *tho *but a particle, yet it is not contained in hundreds of

>> leagues; and being all pervasive it is infinite. Having no beginning it is
>> measureless, and having no form of itself it is formless.
>>
>>
>>
>> यथा धूर्तेन खिड्गेन पुंसा बाल: प्रतार्यते ।
>>
>> yathA dhUrtena khiDgena pumsA bAla: pratAryate |
>>
>> सुभ्रू-विकार-नयन-निरीक्षणा-विचेष्टितै: ॥१८॥
>>
>> subhrU-vikAra-nayana-nirIkSaNA-viceSTitai: ||18||
>>
>> .
>>

>> *as is a man, a cheating lover or gambler,*
>>
>> *a boy is deceived by a shifting brow and wandering eyes*
>>
>> *. *

>>
>> ~vlm.18. As a cunning Coxcomb deludes young girls by their becks and
>> calls and winks and glances.
>>
>> #khiDga-: SiDga-: – profligate, libertine, lecher, horny man; pimp.
>>

>> धूर्व् #dhUrv -> #*dhUrta-* - cunning, crafty, fraudulent, subtle,
>> mischievous • #*dhUrta: -* a rogue, cheat, deceiver, swindler, sharper,

>> gambler +
>>
>>
>>
>> चिदालोकेन शुद्धेन स.पर्वत-तृणाम् जगत् ।
>>
>> नाट्यते ऽविरतम् तद्वद् विवृत्त्याभिनयम् सदा ॥१९॥
>>
>> cidAlokena zuddhena sa=parvata-tRNAm jagat | nATyate_aviratam tadvad
>> vivRttya_abhinayam sadA ||19||
>>
>> .
>>

>> cidAlokena zuddhena *- x =*
>>
>> sa=parvata-tRNAm jagat *- x =*
>>
>> nATyate_aviratam tadvad vivRttya_abhinayam sadA *– x. *

>>
>> ~vlm.19. So the holy look of the divine intellect, serves as a prelude to
>> the rotatary dance of worlds, with all their hills and contents for ever.
>> (i. e. A nod and look of the Almighty, moves the worlds),
>>
>> ~sv. That which is thus subtler than a hundredth part of the tip of a
>> hair is yet greater than the greatest, because of its omnipresence.
>>
>> cid.Alokena zuddhena -
>>

>> *By the pure light of Consciousness *
>>
>> *the world with its mountains and leaves of grass *
>>
>> sa.parvata-tRNAm jagat -
>>
>> *dances *
>>
>> nATyate
>>
>> aviratam
>>
>> *That.wise *
>>
>> tadvad_
>>
>> *thru its expansion *
>>
>> abhinayam sadA
>>
>> *is always affective activity. *

>>
>>
>>
>>
>>
>> तेनैव_अनन्त-रूपत्वाद्_अणुना वाससा यथा ।
>>
>> संविदा तद्-भवद्_बाह्ये कृत्वा मेर्व्.आदि-वेष्टितम् ॥२०॥
>>
>> tena_eva_ananta-rUpatvAd_aNunA vAsasA yathA | samvidA tad-bhavad_bAhye
>> kRtvA merv.Adi-veSTitam ||20||
>>
>> .
>>

>> tena_eva_ananta-rUpatvAt - *by that very boundless formation* =
>>
>> aNunA vAsasA yathA - *as by this cloth =*
>>
>> samvidA tat-bhavat *- x =*
>>
>> bAhye kRtvA *- x =*
>>
>> meru.Adi-veSTitam *– x. *

>>
>> ~VA. by this tiny consciousness, because of its limitlessness, this
>> existence, with Meru etc, which look outside, is covered
>>
>> ~AS. I don't see any "look outside". By this atom, due to its infinite
>> nature, the whole forming world including Meru etc. is covered like a cloth
>> by its consciousness, holding it outside. Typically, clothing covers
>> something by holding it "inside", but this atom works in reverse.
>>
>> ~vlm.20. It is that atom of the intellect, which envelops all things
>> within its consciousness, and represents also their forms without it; as a
>> picture canvas shows the figures of the hills and trees drawn in it, to
>> stand out as in bas-relief. (The external world being but a prominent
>> representation of the internal, the phenomenal of the noumenal.. So
>> Persian; Suvaribatini and Zahiri).
>>
>> sv. That which is thus subtler than a hundredth part of the tip of a hair
>> is yet greater than the greatest, because of its omnipresence.
>>
>> ~AB. "kasyAnor udare santi kilAvanibhRtAm ghaTAH" ...
>> ||*samvid-antar.bhavad bAhyo iti pAtha: sAdhuH||
>>
>> #vas 4 -> #vAsas -n.- cloth, clothes, dress, a garment (du. an upper and
>> under garment); (with #markaTasya.) a cobweb.
>>
>>
>>
>>
>>
>> दिक्.काल-आद्य्=अन्.अवच्छिन्न==रूपत्वान्_मेरुतो_बृहत् ।
>>
>> वालाग्र-शत-भाग-आत्मा अप्य्_एष सूक्ष्म: परो_ऽणुक: ॥२१॥
>>
>> dik.kAla-Ady=an.avacchinna==rUpatvAn_meruto_bRhat |
>> vAlAgra-zata-bhAga-AtmA apy_eSa sUkSma: paro_aNuka: ||21||
>>
>> .
>>

>> दिक्.काल.आदि=अन्.अवच्छिन्न+रूप.त्वात् – *from having a form undefined by
>> place and time, = *
>>
>> मेरु.तस् बृहत् – *greater than Mount.meru* =
>>
>> वालाग्र-शत-भाग-आत्मा अपि – hairtip-hundred=portion-nature – *tho having
>> the size of the hundredth of a hair =*
>>
>> एष सूक्ष्मः परः अणुकः – *is this subtle perfect atomicity. *

>>
>> ~vlm.21. The divine spirit thoas minute as the hundredth part of the
>> point of a hair, is yet larger than the hills it hides in itself, and as
>> vast as infinity, being unlimited by any measure of space or time. (In
>> answer to "what is it that retains its minuteness and yet comprehends the
>> great Meru).
>>

>> #*chid* -> #*avacchid* -> #*avacchinna* – ava.chinna — अवच्छिन्न *-p.p.-*

>> Cut off; separated [different], divided, detached, excerpted; #avachinnasya
>> pUrNena ekatvam pratipAdyate."From the Avichinna Detachment, by the Pûrna
>> Fulness, Oneness is attained."अवच्छिन्नस्य पूर्णेन एकत्वं प्रतिपाद्यते A.
>> RAm.1.1.49. •• (In Logic) Separated or excluded-from all other things by
>> its particular properties. •-• Bounded, modified, determined; •

>> Particularized, distinguished, characterized, as by an attributive word. • #*anavacchinna
>> *. अनवच्छिन्न - Not bounded or cut. - Unlimited, excessive. - Undefined;

>> dik-kAla_Ady-anavacchinna."Unseparated from the likes of Place and Time"

>> दिक्कालाद्यनवच्छिन्न Bh.2.1. •-• #anavacchinna*hasa*‑: - continuous or
>> immoderate laughter.
>>
>> #*vR* -> #vAra* -> #*vAla* -> #*vAlAgra* – vAla-agra *-n.-* the point of
>> a hair (as a measure, rAgas = 8 rAgas = 64 #paramANus); *-mfn.-* having
>> a hair-like point*SaDvBr.; *-n.-* a kind of dove-cot Lex. (cf.
>> #bAlAgra); •-• v.#potikA *-f.-* a kind of pleasure-house [whorehouse,

>> brothel] floating on a lake [!] Lex.
>>
>>
>>
>>
>>
>>
>>
>> शुद्ध-संवेदनाकाश.रूपस्य परमाणुना ।
>>
>> zuddha-samvedana=AkAza.rUpasya parama.ANunA |
>>
>> शोभते नहि साम्योक्तिर् मेरु-सर्ष-पयोरिव ॥२२॥
>>
>> zobhate nahi sAmya-uktir_meru-sarSa-payor_iva ||22||
>>
>> .
>>

>> *the Sameness*
>>
>> *of*
>>
>> *the form of pure awareness of Space & the Superatom*
>>
>> *does not appear anyhow*
>>
>> *: *
>>
>> *like*
>>
>> *Mount*meru and a mustard.seed*
>>
>> *.*

>>
>> ~vlm.22. The comparison of the vast vacuity of divine understanding with
>> a particle of air, (as it is made by the minister), is not an exact simile.
>> It is as a comparison of a mountain with a mustard seed, which is absurd.
>>
>>
>>
>> माया-कलापिनाणुत्वम् निर्माय परमात्मनि ।
>>
>> mAyA-kalApinA_aNutvam nirmAya parama.Atmani |
>>
>> हेम्नीव कटकत्वेन नानात्र समता भवेत् ॥२३॥
>>
>> hemni_iva kaTakatvena nAnA_atra samatA bhavet ||23||
>>
>> .
>>

>> *the Atomic state*
>>
>> *constructed in the Supreme Self*
>>
>> *spreads like the tail of*
>>
>> *mAyA*
>>
>> *the Peacock*
>>
>> .
>>
>> *as with the bracelet in gold*
>>
>> *Sameness becomes variety*
>>
>> *.*

>> yadi sUrya-Adikam sarvam - *x = *
>>
>> jagad_ekam jaDam bhavet *- x + *
>>
>> tata: kim_Atmakam rUpam - *x = *
>>
>> prakAza: syAt_kva vA atha kim *- x. *

>>
>> ~vlm.25. If the sun and other luminous bodies in the world, were dull and
>> dark in the beginning; then what was the nature of the primeval light and
>> where did it abide? (This question is raised and answered by the prince
>> himself in the next).
>>
>> ~sv.25 What is the light by which one_asees' (knows), if all the lights
>> in the world from the sun onwards become inert? Only the inner light.
>>
>>
>>
>> शुद्ध-सन्मात्र-चित्त्वम् यत् स्वत: स्वात्मनि संस्थितम् ।
>>
>> zuddha-sanmAtra-cittvam yat svata: svAtmani saMsthitam |
>>
>> तद् एतद् अणुना तेजो दृष्टम् बहिर्-अवस्थितम् ॥२६॥
>>
>> tad etad aNunA tejo dRSTam bahir-avasthitam ||26||
>>

>> *.*
>>
>> *that state of Consciousness which consists of pure being*
>>
>> *established of itself in its ownSelf*
>>
>> *is this atomic tejas.Heat*
>>
>> *established as an external object*
>>
>> *.*
>>
>> *~vlm.p.26 The pure essence of the mind situated in the soul saw the
>> light displayed on the outside by its internal particle of the intellect. *

>>
>>
>>
>> तेजांस्य्_अर्क-इन्दु-वह्नीनाम् न भिन्नानि तमो-घनात् ।
>>
>> tejAMsy_arka-indu-vahnInAm na bhinnAni tamo-ghanAt |
>>
>> एतावानेव भेदो ऽस्ति यद् वर्णे शौक्ल्य-कृष्णते ॥२७॥
>>
>> etAvAn eva bhedo_asti yad varNe zauklya-kRSNate ||27||
>>
>> .
>>

>> *in the tejas.Heat of the solar and lunar fires *
>>
>> *there is no difference from the surrounding darkness*
>>
>> *except as there's a difference between light and dark*
>>
>> *. *

>>
>> ~vlm.27. There is no difference in the lights of the sun, moon and fire
>> from the darkness, out of which these lights were produced: the difference
>> is only that of the two colours black and white. (Gloss:--Both of them are
>> equally insensible things).
>>
>> ~sv.27 The other sources of light are indeed non-different from the
>> darkness of ignorance and only appear to shine: ... ~sv.28-29 ... thothere
>> is no essential difference between fog and cloud (both of which veil
>> objects), it is often seen that fog seems to radiate light, while cloud
>> seems to obscure it.
>>
>> #prim. #tejas -n.- >#tij - point or top of a flame or ray, glow, glare,
>> splendour, brilliance, light, fire rv. &c.; the bright appearance of the
>> human body (in health), beauty; the heating and strengthening faculty of
>> the human frame seated in the bile; fiery energy, vital power, semen; •
>> spiritual power [Tejas Heat. Students of Naropa's Seven Yogas will
>> recognize this as Tummo. jd] or moral or magical power or influence.
>>
>> #vahni - >vah –m.- a draft animal like a horse; or the charioteer or
>> rider; so the conveyer or bearer of a sacrifice to the gods, esp. #agni
>> Fire.
>>
>>
>>
>>
>>
>> यादृक्-कज्जल-नीहारे मेघ-नीहारयोर् भवेत् । तादृक्-प्रकाश-तमसोर् भेदो नेति
>> तयो: स्थिति: ॥२८॥
>>
>> yAdRk-kajjala-nIhAre megha-nIhArayor bhavet | tAdRk-prakAza-tamasor bhedo
>> neti tayo: sthiti: ||28||
>>
>> .
>>

>> yAdRk kajjala-nIhAre *- just as a raincloud and a mist = *
>>
>> megha-nIhArayor bhavet *- x =*
>>
>> tAdRk-prakAza-tamaso: *- x =*
>>
>> bhedo neti tayo: sthiti: – *there is no difference in the state of the
>> two. *

>>
>> ~vlm.28. As the difference of the cloud and snows, consists in the
>> blackness of the one and whiteness of the other; such is the the difference
>> of light and darkness in their colours only, and not in their substance;
>> (as they have no real substantiality in them).
>>
>> ~sv.27 The other sources of light are indeed non-different from the
>> darkness of ignorance and only appear to shine: ... ~sv.28-29 ... thothere
>> is no essential difference between fog and cloud (both of which veil
>> objects), it is often seen that fog seems to radiate light, while cloud
>> seems to obscure it.
>>
>>
>>
>> जडयोरुपलम्भाय चिदादित्य: किलैतयो: ।
>>
>> यदा तपति तेनैते लब्धसत्तैकताम् गते ॥२९॥
>>
>> jaDayor_upalambhAya cid.Aditya: kila_etayo: | yadA tapati tena_ete
>> labdha-sattA=ekatAm gate ||29||
>>

>> jaDayor *- of these two materialities = *
>>
>> upalambhAya *- x =*
>>
>> cid.Aditya: *- the sun of **Consciousness =*
>>
>> kila_etayo: *- alas of these two =*
>>
>> yadA tapati - *when it is heated = *
>>
>> tena_ete - *by.that these = *
>>
>> labdha-sattA=ekatAm gate - *when come to the state of unified reality
>> ...*

>>
>> ~VA. they both (light and darkness) are insentient, and are perceived in
>> the light of cit then cit shines, these two merge into one true existence.
>>
>> ~AS. When the cit.sun shines in defiance of these material beings, they
>> become one with true existence.
>>
>> ~vlm.29. Both of these being insensible in their natures, there is no
>> difference between them: and they both disappear or join with one another
>> before the light of intellect. They disappear before the intellectual liçht
>> of the Yogi, who perceives no physical light or darkness in his abstract
>> meditation under the blaze of his intellect. They join together as light
>> and shade,---the shadow inseparably following the light. The adage goes,
>> Zer cheragh tariki:--there is darkness beneath the lighted lamp.
>>
>> ~sv.27 The other sources of light are indeed non-different from the
>> darkness of ignorance and only appear to shine: ... ~sv.28-29 ... thothere
>> is no essential difference between fog and cloud (both of which veil
>> objects), it is often seen that fog seems to radiate light, while cloud
>> seems to obscure it.
>>
>>
>>
>> तपस्य् एकश् चिद्-आदित्यो रात्रिंदिवमतन्द्रित: ।
>>
>> अन्तर्बहि: शिलाद्य्-अन्तर् अप्य् अन्.अस्तमयोदय: ॥३०॥
>>
>> tapasy_ekaz_cid.Adityo_ rAtrim.divam_a-tandrita: | antar.bahi:
>> zila.Ady-antar_apy_an.astamaya-udaya: ||30||
>>

>> tapasy_ekaz *- in tapas.Heat the one = *
>>
>> cid.Aditya: - *Consciousness-Sun = *
>>
>> rAtrim.divam *– day & night = *
>>
>> a-tandrita: - unfading - *??? *
>>
>> antar.bahi: *- within and without = *
>>
>> zila.Adi-antar_apy – *even within the likes of a (still) mountain = *
>>
>> an.astamaya-udaya: *- unsettingly arisen. *

>>
>> ~sv.30 The inner light of consciousness shines for ever within and
>> without, day and night; mysteriously, it illumines the effects of ignorance
>> without removing the darkness of ignorance.
>>
>> ~vlm.30. The sun of the intellect, shines by day and night without

>> setting or sleeping; It shines in the bosom even of hard stones, *without
>> being clouded* or having its rise or fall.
>>
>> #*tandr* - to make languid, to grow fatigued • #tandrati -> #tandrita #
>> *atandrita* – untiring?? <kiM nu majjasi mAyAyAM pata mA tvam

>> atandrita:> y6127.026. •• #tandra - n. series, line • tandrI f.

>> weariness, laziness • badly played (melody). •• #*atandra*, #atandrita,

>> #atandrin — a- tandra, - tandrita, - tandrin unwearied.
>>
>>
>>
>> 31
>>
>> त्रिलोकी भाति तेन-इयम् जीवस्य प्रथिता_आत्मन: ।
>>
>> trilokI bhAti tena-iyam jIvasya prathitA_Atmana: |
>>
>> नानोपलम्भ-भाण्ड-आढ्या कुटी कठिन-कोटरा ॥३१॥
>>
>> nAnA-upalambha-bhANDa-ADhyA kuTI kaThina-koTarA ||31||
>>

>> trilokI bhAti - *the Triple World appears = *
>>
>> tena – *bei that = *
>>
>> iyam – *this one = *
>>
>> jIvasya prathitA_Atmana: - *projected from the **Living.jIva-self = *
>>
>> nAnA-upalambha-bhANDa-ADhyA - *x = *
>>
>> kuTI kaThina-koTarA - *x. *

>> tamastvam *– the state of darkness = *
>>
>> tamasa: deham – *the body of the Dark = *
>>
>> a.vinAzayatA_amunA *– by this indestructibility = *
>>
>> tapyate *– is enflamed = *
>>
>> abhAsayA *– by unshining = *
>>
>> bhAsA sarvam_AbhAsyate tama: *- a shining that makes the darkness shine.
>> *

>>
>> ~VA. by that light (of cit) darkness is seen, without being destroyed,???
>> and light which lightens all (visibles) is darkness???
>>
>> ~AS. By that unperceivable cit.light (abhAsayA bhAsA) the darkness is
>> heated (tamastvam tapyate), without destroying its body (tamaso deham
>> avinAzayatA), so all the darkness becomes visible (sarvam tama: AbhAsayate).
>>
>> ~vlm.32. It enlightens darkness without destroying itself, and the
>> darkness that receives the light, and becomes us enlightened as light
>> itself. (This passage is explained both in a physical as well as spiritual
>> sense. The light dispelling ignorance and the gloom of nature).
>>
>> ~sv.31-32-33-34 Just as the ever-luminous sun reveals its real nature
>> with the help of night and day, even so the light of self reveals its real
>> nature by revealing both consciousness and aignorance.
>>
>>
>>
>> 33
>>
>> पद्म-उत्पले यथा_अर्केण तपता प्रकटी.कृते । प्रकाश-तमसो: सत्ते चिता_एवम्
>> प्रकटी.कृते ॥३३॥
>>
>> padma-utpale yathA_arkeNa tapatA prakaTI.kRte | prakAza-tamaso: satte
>> citA_evam prakaTI.kRte ||33||
>>
>> .
>>

>> *jd.33 padma-utpale yathA arkeNa – *as the lotus-blossom by the sun is =
>> *
>>
>> tapatA prakaTI.kRte – *by its heat/light made manifest* =
>>
>> prakAza-tamaso: satte –*light and darkness come to be = *
>>
>> citA evam prakaTI.kRte – *so by **Consciousness manifesting. *

>>
>> ~vlm.33. As the shinning sun brings the lotus-buds to light, so the light
>> of the Divine Spirit, enlightens our intellects, amidst the gloom of
>> ignorance which envelopes them.
>>
>> ~sv.31-32-33-34 Just as the ever-luminous sun reveals its real nature
>> with the help of night and day, even so the light of self reveals its real
>> nature by revealing both consciousness and aignorance.
>>
>>
>>
>> अर्क: कुर्वन्-न् अहोरात्रे दर्शयत्य्_आकृतिम् यथा । चिति: सद्-असती कृत्वा
>> दर्शयत्य्_आकृतिम् तथा ॥३४॥
>>
>> arka: kurvan-n ahorAtre darzayaty_AkRtim yathA | citi: sad-asatI kRtvA
>> darzayaty_AkRtim tathA ||34||
>>
>> .
>>

>> arka: kurvan-n ahorAtre *- x = *
>>
>> darzayaty_AkRtim yathA *- x = *
>>
>> citi: sad-asatI kRtvA *- x = *
>>
>> darzayaty_AkRtim tathA *- x. *

>>
>> as the sun, creating day and night,
>>
>> makes a form appear
>>
>> so chiti.Conceit*
>>
>> made really-unreal
>>
>> makes a form appear.
>>
>> * "Conceit" indicates any affected conception (not necessarily vanity).
>>
>> ~vlm. ..., so does the intellect show itself by its development and
>> reticence by turns.
>>
>> ~sv. ... so the light of self reveals its real nature by revealing both
>> consciousness and ignorance.
>>
>>
>>
>> चिद्-अणोर् अन्तरे सन्ति समग्र-अनुभव-अणव: ।
>>
>> cid.aNor antare santi samagra-anubhava-aNava: |
>>
>> यथा मधु-रसस्य अन्त: पुष्प-पन्न-फल-श्रिय: ॥३५॥
>>
>> yathA madhu-rasasya anta: puSpa-panna-phala-zriya: ||35||
>>
>> .
>>

>> *there are*
>>
>> *within the chid.aNu-Consciousness.Atom*
>>
>> *the atoms of all experiences*
>>
>> *as*
>>
>> *within the sweet sap*
>>
>> *there are*
>>
>> *the essences of flower and fruit*
>>
>> *.*

>>
>>
>>
>> उद्यन्ति चिदणोर् एते समग्रानुभवाणव: ।
>>
>> udyanti cidaNor ete samagrAnubhavANava: |
>>
>> मधु-मास-रसाच् चित्रा इव खण्ड-परम्परा: ॥३६॥
>>
>> madhu-mAsa-rasAc citrA iva khaNDa-paramparA: ||36||
>>
>> .
>>

>> *out.of the one chit-Atom*
>>
>> *come all the collective Atoms of experience*
>>
>> *as from the sap of spring*
>>
>> *variety proceeds as a procession of parts*
>>
>> *.*

>>
>> ~AS. All particles of experience arise form this cit.atom, as varied
>> patches of gardens (or forests) grow from the essence of the spring months.
>>
>>
>>
>> 37
>>
>> परमात्माणुर् अत्यन्त-निःस्वादु: सूक्ष्मता-वशात् ।
>>
>> paramAtma-aNur atyanta-ni:svAdu: sUkSmatA-vazAt |
>>
>> समग्र-स्वादु-सत्तैक-जनक: स्वदते स्वयम् ॥३७॥
>>
>> samagra-svAdu-sattA-eka-janaka: svadate svayam ||37||
>>
>> .
>>
>> paramAtmA-aNur –
>>
>> the atom that is Supreme.Self
>>

>> is boundlessly *without *character/qualities on account of its subtlety
>>
>> :
>>
>> samagra-svAdu-sattaika-janaka: - *x = *
>>
>> svadate svayam - *x. *

>>
>> ~vlm.37. The particle of divine spirit is altogether tasteless, being so
>> very vapid and void of qualities; yet it is always delectable as the giver
>> of flavour to all thing's. (The gloss explains the spirit as spiritual
>> knowled ge, which is unpalatable to all, owing to its abstruse and subtile
>> nature; but which becomes tasty when blended with all other knowledge,
>> which mainly depends on spiritual science. This is in answer to "What
>> particle is that which is entirely tasteless, yet always tasted with
>> zest?).
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>
>>
>>
>> यो.यो नम: रस: कश्चित् समस्तो_sप्य्_अप्स्व्_अवस्थित: ।
>>
>> yo_yo_ nama: rasa: kaz.cit samasto_'py_apsv_avasthita: |
>>
>> प्रतिबिम्बम् इव_आदर्शे तम् विना न_अस्त्य्_असौ स्वत: ॥३८॥
>>
>> pratibimbam iva_Adarze tam vinA na_asty_asau svata: ||38||
>>
>> .
>>

>> *whatever you call its flavor*
>>
>> *becomes*
>>
>> *entirely absorbed in water*
>>
>> *—like a reflection in a mirror—*
>>
>> *without that*
>>
>> *it is not this of itself*
>>
>> *.*

>>
>> ~vlm.38. All savours abide in the waters (water being the receptacle of
>> taste), as a mirror is the recipient of a shadow; but the savour like the
>> shadow is not the substance; it is the essence of the spirit that gives it
>> the flavour.
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>
>>
>>
>> त्यजता संस्थितम् सर्वम् चिन्.मात्र-परमा अणुना ।
>>
>> tyajatA saMsthitam sarvam cin.mAtra-paramA aNunA |
>>
>> त्यक्तम् जगद् अ.संवित्त्या संवित्त्या सर्वम् आश्रितम् ॥३९॥
>>
>> tyaktam jagad a.samvittyA samvittyA sarvam Azritam ||39||
>>
>> .
>>

>> *by forsaking everything *is *established here = *cin.mAtra-paramA_aNunA *-
>> by the*chit.Consciousness-Measure = *tyaktam jagad_a.samvittyA *- the
>> world is cast-off by lack of samvitti*Awareness = *samvittyA
>> sarvam_Azritam *- by Awareness, everything becomes a shelter. *

>>
>> ~VA. when this atom leaves everything (visible), everything stays as pure
>> consciousness; it leaves by non-perception of world; and by perception it
>> abides in everything.
>>
>> ~AS. As the commentary tells, this is in response to a direct question.
>> By this pure cit particle, everything is forsaken as well as occupied
>> (tyajatA saMsthitam), the world is discarded by it because it is not
>> consciousness, yet, by its own consciousness, it permeates everything
>> (samvityA sarvam Azritam).
>>
>> ~vlm.39. All bodies existing in the world, are forsaken by the atomic
>> spirit of the supreme, by their unconsciousness of Him; but they are
>> dependant upon him, by the consciousness of the divine particle, shining in
>> their souls, (i. e. Consciousness is the connecting link between the human
>> and Divine souls). In answer to "who are forsaken by and supported by the
>> Divine Spirit."
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>

>> *jd.39 tyajatA *- by casting-off =*saMsthitam sarvam *- everything *that
>> is co.situate – *established here = *cin.mAtra-paramA_aNunA *- by
>> the*chit.Consciousness-Measure = *tyaktam jagad_a.samvittyA *- the world
>> is cast-off by lack of samvitti*Awareness = *samvittyA sarvam_Azritam *-
>> by Awareness, everything becomes a shelter. *

>>
>>
>>
>>
>>
>> 40
>>
>> अशक्तया स्वात्म-गुप्तौ सर्वम्_आच्छादितम् जगत् ।
>>
>> azaktayA svAtma-guptau sarvam_AcchAditam jagat |
>>
>> चित्त-अणुताम्_एव पराम् संप्रसार्य वितानवत् ॥४०॥
>>
>> citta-aNutAm_eva parAm samprasArya vitAnavat ||40||
>>
>> .
>>

>> a.zaktayA – *thru lack of power = *
>>
>> sva.Atma-guptau – *hidden in it.Self *=
>>
>> sarvam AcchAditam jagat – *the whole world is covered *=

>> Atma-guptau na zaknoti – *not able to hide in the self/soul *=
>>
>> parama.Atma-ambara=AkRti: – *is a formation in the Supreme.Self-sky *=
>>
>> manAg api kSaNam api - *even a little, even a moment,* =
>>
>> gajo dUrvAvane yathA –* as an elephant in a patch of grass. *

>>
>> ~vlm.41. The supreme Spirit which is of the form of infinite space,
>> cannot hide itself in any thing within its sphere, which would be like the
>> hiding of an elephant in the grass.
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>
>>
>>
>>
>>
>> 42
>>
>> तथा_अप्य्_आक्रान्तवान्_विश्वम्_ज्ञातो_गोपायति_क्षणात् ।
>>
>> tathA_apy_AkrAntavAn_vizvam_jJAto_gopAyati_kSaNAt |
>>
>> जगद्-धानाकणम् बाल इव_अहो घन-मायिता ॥४२॥
>>
>> jagad-dhAnAkaNam bAla iva_aho ghana-mAyitA ||42||
>>

>> tathA api AkrAntavAn vizvam *- x =*
>>
>> jJAto gopAyati kSaNAt *- x =*
>>
>> jagad-dhAnAkaNam bAla iva aho ghana-mAyitA *- x =*

>>
>> ~VA. it (self) spreads as whole universe, knows and preserves it?
>>
>> holding material world surely like a boy (holds) a grain
>>
>> ~AS. I think it is referring to a knowledgeable person - ( jJAtaH). A
>> person who perceives it can hide the whole world in an instant - i.e. make
>> it unreal and non existent, like a kid hiding a tiny grain, O, what a deep
>> power of illusion!
>>
>> ~vlm.42. Yet this all knowing spirit encompasses the world, knowing it to
>> be a trifle, just as a child holds a particle of rice in his hand. This is
>> an act of mayá or delusion. (Here delusion like destiny is represented to
>> exercise its influence on omniscience itself).
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>
>> #AkrAnta
>>
>>
>>
>> 43
>>
>> चिन्मात्र-अनुनयेन इदम् जगत्_सन्-न् अपि जीवति ।
>>
>> वसन्त-रस-बोधेन विचित्रा इव वनावली ॥४३॥
>>
>> cinmAtra-anunayena idam jagat_san-n api jIvati | vasanta-rasa-bodhena
>> vicitrA iva vanAvalI ||43||
>>

>> cin.mAtra-anunayena *- x =*
>>
>> idam jagat san api - *x = *
>>
>> jIvati *- lives =*
>>
>> vasanta-rasa-bodhena *– bt realizing the sap of springtime =*
>>
>> vicitrA iva vanAvalI *– x. *

>>
>> ~AB. "jagal-laye na kasyANo: sad-bhUtam api jIvati" ity ... ||
>>
>> ~vlm.43. The spirit of God exists even after the dissolution of the
>> world, by relying in his chit or intellect; just as plants survive the
>> spring by the sap they have derived from it.
>>
>> ~sv.40 37-43 Whatever may be the particular description of the
>> experiences, they are all encompassed in the one experiencing of
>> consciousness.
>>

>> नी #nI -> #naya -> #*anunaya* - courtesy, respect, submission

>>
>>
>>
>> चित्त-सत्ता एवम् अखिलम् स्वतो जगद् इवोदितम् । मधु-मास-रसोल्लासाच् चित्रो
>> हि वन-खण्डक: ॥४४॥
>>
>> citta-sattA evam akhilam svato jagad ivoditam | madhu-mAsa-rasollAsAc
>> citro hi vana-khaNDaka: ||44||
>>
>> .
>>

>> *the state of affective being is everything*
>>
>> *:*
>>
>> *the world appears **as.if by itself*
>>
>> *:*
>>
>> *sprung from the sap of April is the whole array in the forest*
>>
>> *.*

>>
>> ~AS. citro vanakhaNDaka: = colorful spot of forest.
>>
>>
>>
>> सत्यम् चिन्मयम् एवेदम् जगद् इत्य् एव विद्ध्य् अलम् ।
>>
>> वसन्त-रसम् एव त्वम् विद्धि पल्लव-गुल्मकम् ॥४५॥
>>
>> satyam cinmayam evedam jagad ity eva viddhy alam | vasanta-rasam eva tvam
>> viddhi pallava-gulmakam ||45||
>>
>> .
>>

>> "satyam – *having the character of Sat Suchness – "What-is-So = *cin.mayam
>> eva – *only a measure of Consciousness = *idam jagad" – *is this world":
>> = *ity eva viddhy alam – *so you should know completely. *=
>> vasanta-rasam eva - *only the flavor of springtime *= tvam viddhi
>> pallava-gulmakam - *you should know the blossoming bushes. *

>>
>> ~vlm.45. Know the world is verily a transformation of the intellect, and
>> all its productions to be as plants in the great garden of the world,
>> nourished by the vernal juice of the intellect.
>>

>> *jd.45 "satyam – *having the character of Sat Suchness – "What-is-So = *cin.mayam
>> eva – *only a measure of Consciousness = *idam jagad" – *is this world":
>> = *ity eva viddhy alam – *so you should know completely. *=
>> vasanta-rasam eva - *only the flavor of springtime *= tvam viddhi
>> pallava-gulmakam - *you should know the blossoming bushes. *

>>
>>
>>
>>
>>
>> सर्व.आवय-विसारत्वात् सहस्र-कर-लोचन: । परमाणुर्_असाव् एव नित्य-अनवयव-उदय:
>> ॥४६॥
>>
>> sarva.Avaya-visAratvAt sahasra-kara-locana: | paramANur_asAv eva
>> nitya-anavayava-udaya: ||46||
>>
>> .
>>

>> sarva.Avaya-visAratvAt *– thru all-conception-spreading =*
>>
>> sahasra-kara-locana: *- a thousand hands and eyes =*
>>
>> paramANur_asau eva - *this Superatom too is = *
>>
>> nitya-anavayava-udaya: *- ever-limbless-arisen. *

>>
>> ~vlm.46. It is the sap supplied by the intellectual particle, that makes
>> all things grow up with myriads of arms and eyes; in the same manner as the
>> atom of a seed, produces plants with thousand branches and fruits. (In
>> answer to "What formless things take a thousand forms?").
>>
>> ~sv.46-47 ...and all the hands and eyes are its own, thobeing extremely
>> subtle, it has no limbs.
>>
>>
>>
>> निमेषांशावबोधो हि चिदणो: प्रतिभासते ।
>>
>> nimeSa-aMza-avabodho_ hi cid.aNo: prati.bhAsate |
>>
>> यत: कल्पसहस्रौघ: स्वप्ने वार्धकबाल्यवत् ॥४७॥
>>
>> yata: kalpa-sahasra-ogha: svapne vArdhaka-bAlyavat ||47||
>>
>> .
>>

>> *...*
>>
>> *for the realized instants of atomic **Consciousness*
>>
>> *project thousands of Ages in dream*
>>
>> *like the growth-stages of a child*
>>
>> *.*

>>
>> ~AS. ... in a fraction of an instant, the perception of the cit.atom is
>> reflected from which thousands of kalpas flow, like the childhood turns to
>> old age in a dream. Thus, (tataH) that moment (nimeSANuH) is enough for
>> millions of kalpas. Everything is from the expanding mind of the total
>> existence.
>>
>>
>>
>> तत: सो_अपि निमेषो_अणु: कल्प-कोटि-शतान्य्_अलम् । सर्व.सत्ता-विलासेन
>> प्रतिभा_एका विजृम्भते ॥४८॥
>>
>> tata: so_api nimeSo_aNu: kalpa-koTi-zatAny_alam | sarva.sattA-vilAsena
>> pratibhA_ekA vijRmbhate ||48||
>>
>> .
>>

>> tata: sa:_api nimeSa:_aNu: *- x =*
>>
>> kalpa-koTi-zatAny_alam *- x =*
>>
>> sarva.sattA-vilAsena *- x =*
>>
>> pratibhA_ekA vijRmbhate *– x. *

>>
>> ~VA. in a twinkle of the eye cit.atom projects and perceives as many
>> thougsand kalpas in dream like moment of childhood??? (continues to the
>> next)
>>
>> ~VA. ...so also a moment with billions of hundreds of kalpas, and all
>> this appearing reality is only one light (of cit)
>>
>> ~AS. Combined response.
>>
>> I see a possible typo: I have vArdhaka
>>
>> in a fraction of an instant, the perception of the cit.atom is reflected
>>
>> from which thousands of kalpas flow, like the childhood turns to old age
>> in a dream.
>>
>> Thus, (tataH) that moment (nimeSANuH) is enough for millions of kalpas.
>>
>> Everything is from the expanding mind of the total existence.
>>
>> ~vlm.48. This infinitesimal of a twinkling even, is too long for
>> thousands of kalpas, the whole duration of existence is as short as a flash
>> of his eye.
>>
>> ~sv.48-49-50 In the twinkling of an eye this infinite consciousness
>> experiences an epoch within itself, even as in the course of a brief dream
>> one experiences youth and old age and even death.
>>
>>
>>
>>
>>
>> अभुक्तवत्य्_एव यथा भुक्तवान्_अहम्_इत्य्_अलम् ।
>>
>> जायते प्रत्ययस्_तद्वन्_निमेषे कल्प-निश्चय: ॥४९॥
>>
>> abhuktavaty_eva yathA bhuktavAn_aham_ity_alam | jAyate
>> pratyayas_tadvan_nimeSe kalpa-nizcaya: ||49||
>>
>> .
>>

>> a.bhuktavati_eva yathA *- x =*
>>
>> bhuktavAn_aham_ity_alam *- x =*
>>
>> jAyate pratyaya:_tadvat_nimeSe kalpa-nizcaya: *- x. *

>>
>> ~vlm.49. It is the idea only that makes a twinkling, appear a kalpa or
>> many, just as the idea of satiety in starvation, is a mere delusion to the
>> deluded soul.
>>
>>
>>
>> अभुक्त्वा भुक्तवान् अस्मि_इत्य्_एवम् प्रत्यय-शालिन: ।
>>
>> abhuktvA bhuktavAn asmi_ity_evam pratyaya-zAlina: |
>>
>> दृश्यन्ते वासना-आविष्टा: स्वप्ने स्व.मरणम् यथा ॥५०॥
>>
>> dRzyante vAsanA-AviSTA: svapne sva.maraNam yathA ||50||
>>
>> .
>>

>> *someone who has not eaten imagining that "I am full"*
>>
>> *is similarly affected,*
>>
>> *possessed by vAsanAs,*
>>
>> *like seeing his own death in a dream*
>>
>> *.*

>>
>> ~vlm.50. It is concupiscence only, that makes the famishing to feed upon
>> his thoughts of food; as it is the despair of one's life, that presents his
>> death before him in his dream.
>>
>>
>>
>> 51
>>
>> जगन्ति परितिष्ठन्ति परमाणौ चिद्.आत्मनि । प्रतिभासा: प्रवर्तन्ते तत एव हि
>> जागता: ॥५१॥
>>
>> jaganti paritiSThanti paramANau cid.Atmani | pratibhAsA: pravartante tata
>> eva hi jAgatA: ||51||
>>
>> .
>>

>> jaganti paritiSThanti – pari>sthA about-sit – *the worlds evolve = *parama-aNau
>> – *in the Superatom = *cid.Atmani – *in*chit.Consciousness-Self = *
>> pratibhAsA: pravartante *– projections set in motion = *
>>
>> tatas eva hi jAgatA: *- for thus are the Worldlings. *

>>
>> = > "aNau jaganti tiSThanti kasmin bIja iva drume" ity ... ||
>>
>> ~vlm.51. All the worlds reside in the intellectual soul within the atom
>> of its intellect; and the outward worlds are only reflexions (rechauffé) of
>> the inner prototype. (The phenomenal is an ectype of the original
>> noumenal).
>>
>> * jAgata does not ggl.
>>
>> jagat -> jagata -> jAgata ???
>>
>>
>>
>>
>>
>> 52
>>
>> यद्_अस्ति यत्र तत् तस्मात् समुदेति तद्_एव तत् । आकारिणि विकार.आदि दृष्टम्
>> न गगने_ऽमले ॥५२॥
>>
>> yad_asti yatra tat tasmAt samudeti tad_eva tat | AkAriNi vikAra.Adi
>> dRSTam na gagane_'male ||52||
>>
>> .
>>
>> yad asti yatra
>>

>> *where something is *
>>
>> tat tasmAt samudeti
>>
>> *that from that arises *
>>
>> *that is only that *
>>
>> *in the embodied *
>>
>> *such transformation is seen *
>>
>> *not the immaculate sky. *

>>
>> ~vlm.52. Whatever object appears to be situated anywhere, it is but a
>> representation of its, like model in some place or other, and resembles the
>> appearance of figures in bas-relief on any part of a pillar; but the
>> changes occuring[~typo for occurring?] in the external phenomena, are no
>> results of the internal which as the serene vacuum is subject to no change.
>>
>>
>>
>>
>>
>> चिति भूतानि भूतानि वर्तमानानि संप्रति । भविष्यन्ति च भूतानि सन्ति बीजे
>> द्रुमा इव ॥५३॥
>>
>> citi bhUtAni bhUtAni vartamAnAni samprati | bhaviSyanti ca bhUtAni santi
>> bIje drumA iva ||53||
>>
>> .
>>

>> *in effective Consciousness*
>>
>>
>> *beings upon beings are growing just-now and they will come.to.be
>> <http://come.to.be> as beings*
>>
>> *just like a forest in a seed*
>>
>> *.*

>>
>> ~sv. Just as the whole tree [n.b. drumA: is plural = "trees"] with all
>> its future ramifications is in the seed, the entire universe of the past,
>> the present and the future is contained in the atom of infinite
>> consciousness. ~vlm.53. All existences, which are present in the intellect
>> at this moment, are the same as they have existed, and will ever exist
>> inwardly like trees in their seeds.
>>
>>
>>
>> 54
>>
>> निमेष-कल्पाव्_एतेन तुषेण_अन्न-कणाव्_इव ।
>>
>> nimeSa-kalpAv_etena tuSeNa_anna-kaNAv_iva |
>>
>> वलिता वेष-चेत्याभ्याम्_अणु: स्व.आत्म-अङ्गकम् श्रित: ॥५४॥
>>
>> valitA veSa-cetyAbhyAm_aNu: sva.Atma-aGgakam zrita: ||54||
>>

>> nimeSa-kalpau - *a moment and an age = *
>>
>> etena tuSeNa *- x =*
>>
>> anna-kaNau iva - like grain and its husk - *a meal and a morsel* =
>>
>> valitA veSa-cetyAbhyAm aNu: sva.Atma-aGgakam zrita: *- x. *

>>
>> ~AB. "kalpa: kasya nimeSasya bIjasyevAntarasthitaH" ity ... ||
>>
>> ~VA. moment and epoch by this (cit), like grains by chaff, are surrounded
>> atom of consciousness appears as perceivable, being self of its parts???
>>
>> ~AS. The moment as well as entire kalpas are engulfed by it, like the husk
>>
>> covering seeds of grains; By its covering and its contents (of
>>
>> perceivable) the atom of each moment hangs within the soul.
>>
>> It still does not make too good a sense, and nobody seems to have made
>>
>> any good sense(:-))
>>
>> The problem is the "aNu" in the second line is hard to identify.
>>
>> ~vlm.54. The atom of the intellect, contains the moments and ages of
>> time, like grains within the husk; it contains these (as its contents) in
>> the seed within the infinite soul of god. (The soul is the unconscious
>> container of the intellect, which is conscious of the ideas contained in
>> it).
>>
>> #tuS* – to be satisfied [*unlikely etym.] -> #tuSa –m.- the chaff of any
>> grain. -> #tRNa.tuSa-Adikam – (every) leaf of grass and wisp of chaff.
>> y6083.018. •• chaff blown by the wind, tuSa-lekhA_ iva pavana-zaktyA,
>> y3070.052.
>>
>>
>>
>> उदासीनवद् आसीनो न संस्पृष्टो मनाग् अपि । एष भोक्तृत्व-कर्तृत्वै: स्वात्मा
>> सर्व.जगत्य् अपि ॥५५॥
>>
>> udAsInavad AsIno na saMspRSTo manAg api | eSa bhoktRtva-kartRtvai: svAtmA
>> sarva.jagaty api ||55||
>>
>> .
>>
>> udAsIna
>>

>> *as.if seated tho rising *
>>
>> na saMspRSTa: manAg api
>>
>> *not contacted even a bit *
>>
>> eSa bhoktRtva-kartRtvai: - *it is through Enjoyership and Doership = *
>>
>> sva.AtmA
>>
>> *the own.Self*
>>
>> sarva.jagati api - *tho thru.out the world ...*

>>
>> ~sv.55 Therefore, thothe self is neither the doer of actions nor the
>> experiencer of experiences, it is the doer of all actions and the
>> experiencer of all experiences: there is nothing apart from it.
>>
>> ~vlm.55. The soul remains quite aloof as if retired from the world
>> (udásína), notwithstanding the subsistence and dependence of the latter
>> upon the former. The Divine soul is unconcerned with its creation and its
>> sustentation at all times.
>>
>> ~sv.55 Therefore, thothe self is neither the doer of actions nor the
>> experiencer of experiences, it is the doer of all actions and the
>> experiencer of all experiences: there is nothing apart from it.
>>
>> ~vlm.55. The soul remains quite aloof as if retired from the world
>> (udásína), notwithstanding the subsistence and dependence of the latter
>> upon the former. The Divine soul is unconcerned with its creation and its
>> sustentation at all times. (In answer to "who is the cause of the world
>> without any motive or causality in him? This is the doctrine of perfect
>> bliss of the soul without being ruffled or disturbed by any motivity or
>> activity. So the man imitating divine perfection, is required to be
>> apathetic and callous to all worldly affairs).
>>
>> #saMspRSTa
>>
>>
>>
>> जगत्-सत्तोदिते यम् हि शुद्ध-चित्.परमाणुत: ।
>>
>> jagat-sattA-udite yam hi zuddha-cit-parama-ANuta: |
>>
>> परमाणोश् च भोक्तृत्व-कर्तृत्वे केवलम् स्थिते ॥५६॥
>>
>> paramANoz_ca bhoktRtva-kartRtve kevalam sthite ||56||
>>
>> .
>>

>> *when the world-reality has arisen*
>>
>> *—*
>>
>> *for it comes from the Superatom, *
>>
>> *the pure. conscious Singularity*
>>
>> *—*
>>
>> *when Enjoyership and Doership *
>>
>> *are fully existent ... *

>>
>> ~vlm.56. The essence of the world springs from the atom of the pure
>> Intellect, which however remains apart from both the states of action and
>> passion itself; (the intellect being the thinking principle, has only its
>> perceptivity, without sensitivity of passion, or the Will or volition for
>> action).
>>
>> ~sv.56-57 Within the atom of infinite consciousness the doership and the
>> experiencer are inherent.
>>
>> #paramANu
>>
>> 57
>>
>> जगन् न किम्.चित् क्रियते सर्वदैव न केनचित् ।
>>
>> विलीयते च नो किम्.चिन् मानुष्याद् दृश्य-खण्डनम् ॥५७॥
>>
>> jagan na kim.cit kriyate sarvadaiva na kenacit | vilIyate ca no kim.cin
>> mAnuSyAd dRzya-khaNDanam ||57||
>>

>> *the world is not made at-all*
>>
>> *—all Providence is not, by anyone**—*
>>
>> *and nothing whatever comes to an end *
>>
>> mAnuSyAd dRzya-khaNDanam –
>>
>> *It is the perceptual divisions of people. *

>>
>> ~vlm.57. There is nothing created or dissolved in the world by any body
>> at any time; all apparent changes are caused by the delusion of our vision;
>> (and it is the province of Vedánta to remove the error of conceiving the
>> unreal worlds as a reality).
>>
>>
>>
>>
>>
>> 58
>>
>> सर्वम् सम-समाभासम्_इदम्_आकाश-कोशकम् ।
>>
>> sarvam sama-samAbhAsam_idam_AkAza-kozakam |
>>
>> जगत्तया उपशब्दम् च विद्ध्य्_अनाद्यम् निशाचरि ॥५८॥
>>
>> jagattayA upazabdam ca viddhy_anAdyam nizAcari ||58||
>>
>> .
>>

>> sarvam sama-samAbhAsam - *x = *
>>
>> idam AkAza-kozakam – *this bit of Space ** - x + *
>> jagattayA upazabdam ca - *x = *
>>
>> viddhi anAdyam nizAcari - *x. *

>>
>> ~sv.58-59 The world, however, has never really been created, nor does it
>> disappear: it is regarded as unreal only from the relative point of view;
>> from the absolute point of view it is non-different from the infinite
>> consciousness.
>>
>> ~vlm.58. (Viewed in its spiritual light), this world with all its
>> contents, is as void as the vault of the vacuous atmosphere; the word world
>> applied to the phenomena, is but an insignificant term signifying a nothing.
>>
>>
>>
>>
>>
>> चिद्-अणुर् दृश्य-सिद्ध्य्-अर्थम् आन्तरीम् चिच्-चमत्कृतिम् ।
>>
>> बही-रूपतया धत्ते स्वात्मनि परिसंस्थिताम् ॥५९॥
>>
>> cid.aNur dRzya-siddhy-artham AntarIm cic-camatkRtim |
>> bahI-rUpatayA dhatte svAtmani parisaMsthitAm ||59||
>>
>> cid.aNu: -
>>

>> *The Consciousness.Atom *
>>
>> *provides *
>>
>> *the means to realize an object *
>>
>> *as interior phenomenal Consciousness *
>>
>> *by means of an external form *
>>
>> *in your own.Self *
>>
>> *distributed. *

>>
>> ~vlm.59. It is the particle of intellect that is led by the delusion of
>> máyá, to view the scenes situated in the Divine soul, in the outward
>> appearance of the phenomenal world.
>>
>> ~AS. Not "to be seen (itself)", but to make the visible world possible
>> (dRzyasiddhyartham)
>>
>> This cit.atom, to make visible world possible, holds the inner creations

>> of the cit on the outside (bahI rUpatayA dhatte), even *tho *it is still

>> firmly established within itself. Thus, it is projecting an image outside,
>> but the source is inside.
>>
>>
>>
>> एतद् बहिष्ठम् अन्तस्थम् अस्ति शब्देन वस्तुनि । उपदेशाय सत्त्वानाम् चिद्-
>> रूपत्वाज् जगत्-त्रये ॥६०॥
>>
>> etad bahiSTham antastham asti zabdena vastuni | upadezAya sattvAnAm
>> cid.rUpatvAj jagat.traye ||60||
>>
>> .
>>

>> *this is indicated by the words "external" and "internal"*
>>
>> *in the material world*
>>
>> *to teach about realities*
>>
>> *as the nature of Consciousness.forms*
>>
>> *in the Three Worlds*
>>
>> *.*

>>
>> ~sv.60 Sages only speak of the inner and the outer, which are but words
>> with no corresponding substance: it is meant to instruct the ignorant.
>>
>> ~vlm.60. The words external and internal as applied to the world, are
>> meaningless and not positive terms; there is no inside or outside of the
>> divine soul, they are contrived to explain its different views by the
>> intellect for the instruction of pupils.
>>
>>
>>
>> द्रष्टा ऽदृष्ट-पदम् गच्छन्नात्मानम् संप्रपश्यति ।
>>
>> draSTA 'dRSTa-padam gacchan.na_AtmAnam samprapazyati |
>>
>> नेत्र-दृश्याभिपातीव सदेवासद् इव स्थितम् ॥६१॥
>>
>> netra-dRzya-abhipAti_iva sadeva_asad iva sthitam ||61||
>>
>> .
>>

>> *the seer going to an unseen.sightless state *
>>
>> *does not behold the self *
>>
>> *as.if before the eyes, *
>>
>> *for the real exists as.if unreal. *

>>
>> ~AS. The seer when he reaches the unreachable place (which is normally
>> covered by avidyA) sees itself - the soul, as if it is in front of his eyes
>> (netradRzya-abhipAti iva), he thus sees the sat, as if it is asat (sad asad
>> iva). Thus, according to this King at least, it is possible to perceive the
>> Brahman almost in a normal fashion.
>>
>> So, this is the instance where normally even it would be declared asat,
>>
>> being right in front of the eyes, yet one does not call it asat, because
>>
>> the scriptures say so!
>>
>> Rings a bell?:-)
>>
>> ~sv.61-62 The seer, himself remaining unseen, sees himself; and the seer
>> does not ever become an object of consciousness.
>>
>> ~vlm.61. The viewer looking into the invisible being within himself,
>> comes to see the soul; but he who looks on the outside with his open eyes,
>> comes to view the unreal as real.
>>
>>
>>
>> नच गच्छति दृश्यत्वम् द्रष्टा ह्यसदवास्तवम् ।
>>
>> na.ca gacchati dRzyatvam draSTA hy_asad_a-vAstavam |
>>
>> आत्मन्येव न यत्किम्.चित्तत्तामेति कथम् पर: ॥६२॥
>>
>> Atmany_eva na yat_kim.cit_tattAm_eti katham para: ||62||
>>
>> .
>>

>> *but it does not go to objectivity*
>>
>> *for the seer is not.So, without objective reality*
>>
>> *.*
>>
>> *what is not anything in the self*
>>
>> *how is it then That reality*
>>
>> *?*

>>
>> ~vlm.62. Therefore whoever looks into the soul (as the true reality), can
>> never view the false phenomena as realities as others do.
>>
>> ~AS. Also, the seer (draSTA) cannot ever have the nature of the unreal
>> perceivable asat, since he cannot take on the nature of something (tattAm
>> of the dRzya) which is not in him at all. Thus, instead of scriptures, he
>> is proposing a common sense argument why a soul observed by itself still
>> cannot be asat - since it has no trace of asat in it. Thus, it is
>> suspending the deduction of "perceived implies unreal", because it cannot
>> be applied in this case. Thus, it is limiting the application of this
>> principle, removing its fault of "over reach (ativyApti)", exactly what I
>> was proposing!
>>
>>
>>
>> दृग्_एव लोचने सा च वासना-अन्तम् निजम् वपु: ।
>>
>> बही-रूपतया दृश्यम् कृत्वा द्रष्टृतया उदिता ॥६३॥
>>
>> dRg_eva locane sA ca vAsanA-antam nijam vapu: |
>> bahI-rUpatayA dRzyam kRtvA draSTRtayA uditA ||63||
>>

>> *. *
>>
>> *the Seer is quite its range of sight*
>>
>> *and its vAsanA within its native body*
>>
>> *is seen making its many forms*
>>
>> *by the arising of Seerness*
>>
>> *. *

>>
>> ~sv.63 The seer is the sight only, and when the latent psychic
>> impressions have ceased, the seer regains its pure being; when the external
>> object is imagined, a seer has been created.
>>
>>
>>
>> न विना द्रष्टृताम् अस्ति दृश्य-सत्ता कथंचन ।
>>
>> पितृतेव विना पुत्रम् द्विता एव ऐक्य-पदम् विना ॥६४॥
>>
>> na vinA draSTRtAm asti dRzya-sattA katham.cana |
>>
>> pitRteva vinA putram dvitA eva aikya-padam vinA ||64||
>>
>> .
>>

>> *not without some sort of Seership*
>>
>> *is there objective reality*
>>
>> *:*
>>
>> *not without a son is there Fatherhood*
>>
>> *nor any duality outside the unitive state*
>>
>> *. *

>>
>> ~vlm.64. There can be no object of sight, unless there is a looker also,
>> as there can be no child without its parent. This duality (of their mutual
>> dependence upon one another), proceeds from the want of knowledge of their
>> unity.
>>
>> ~sv.64-65 If there is no subject, there is no object either: it is the
>> son that makes a man 'father'. Again, it is the subject that becomes the
>> object; there is no object (sight) without a subject (seer), even as
>> without a father there is no son. Because the subject (seer) is pure
>> consciousness, he is able to conjure up the object. This cannot be the
>> other way round: the object does not give birth to the subject.
>>
>>
>>
>> द्रष्टा_एव दृश्यताम् एति न द्रष्टृत्वम् विनास्ति तत् ।
>>
>> विना पित्रा_इव तनयो विना भोक्त्रा_इव भोग्यता ॥६५॥
>>
>> draSTA_eva dRzyatAm eti na draSTRtvam vinA_asti tat |
>>
>> vinA pitrA_iva tanayo vinA bhoktrA_iva bhogyatA ||65||
>>
>> .
>>

>> *the seer becomes the seen,*
>>
>> *for there is no state of Seer without being that,*
>>
>> *as no son without a father*
>>
>> *or enjoyment without an enjoyer*
>>
>> *.*

>>
>> ~sv.64-65 If there is no subject, there is no object either: it is the
>> son that makes a man 'father'. Again, it is the subject that becomes the
>> object; there is no object (sight) without a subject (seer), even as
>> without a father there is no son.
>>
>> ~vlm.65. The viewer himself becomes the view as there can be no view

>> without its viewer. *No body prepares any food, unless there be some
>> body to feed upon it. *[?]

>> dRzyasya draSTR-nirmANe - *x = *
>>
>> jaDatvAn nAsti zaktatA *- x + *
>>
>> kaTakasya tu haimasya - *x = *
>>
>> yathA kanaka-nirmitau - *x. *

>>
>> ~vlm.67. The inanimate view never has nor can have the ability of
>> producing its viewer; as the golden bracelet has no power of bringing the
>> gold into being.
>>
>> sv. ... As long as the notion of bracelet lasts, the pure gold is not
>> apprehended; as long as the notion of the object persists, the division
>> between the seer and the seen also persists.
>>
>>
>>
>>
>>
>> चेतनादृश्य-निर्माणम् चित् करोत्य् असद् एव सत् ।
>>
>> आकारणम् मोह-हेतुम् हेमेव कटक-भ्रमम् ॥६८॥
>>
>> cetanAdRzya-nirmANam cit karoty asad eva sat | AkAraNam moha-hetum hemeva
>> kaTaka-bhramam ||68||
>>
>> .
>>

>> cetanAdRzya-nirmANam - *x = *
>>
>> cit karoty asad eva sat *- x + *
>> AkAraNam moha-hetum - *x = *
>>
>> hema iva kaTaka-bhramam - *x. *

>>
>> ~vlm.68. The intellect having the faculty of intellection (chetana),
>> forms the thoughts of intelligibles (chetyas) within itself, which however
>> unreal are erroneously viewed as real entities by its intellectual vision
>> to its own deception, as it is caused by the appearance of jewellery in
>> gold.
>>
>> ~sv. Therefore the seer alone is real, the object being hallucination:
>> gold alone is real, the bracelet is a name and a form. As long as the
>> notion of bracelet lasts, the pure gold is not apprehended; as long as the
>> notion of the object persists, the division between the seer and the seen
>> also persists.
>>
>>
>>
>> कटकत्वावभासे हि यथा हेम्नो न हेमता ।
>>
>> kaTakatva-avabhAse hi yathA hemno na hematA |
>>
>> सत्येव प्रकचत्य् एवम् द्रष्टृ-दृश्य-स्थितौ वपु: ॥६९॥
>>
>> saty_eva prakacaty_evam draSTR-dRzya-sthitau vapu: ||69||
>>
>> .
>>

>> *it's like the appearance of a bracelet*
>>
>> *:*
>>
>> *altho in gold there is nothing golden*
>>
>> *it projects in the real*
>>
>> *& so*
>>
>> *seated in Seer & Seen*
>>
>> *is the body*
>>
>> *.*

>>
>> ~sv. ... As long as the notion of bracelet lasts, the pure gold is not
>> apprehended; as long as the notion of the object persists, the division
>> between the seer and the seen also persists.
>>
>>
>>
>> द्रष्टा दृश्यतया तिष्ठन्द्रष्टृतामुपजीवति ।
>>
>> सत्याम् कटकसंवित्तौ हेम काञ्चनतामिव ॥७०॥
>>
>> draSTA dRzyatayA tiSThan draSTRtAm upajIvati |
>>
>> satyAm kaTaka-samvittau hema kAJcanatAm iva ||70||
>>
>> draSTA dRzyatayA tiSThan –
>>

>> *the Seer*
>>
>> *sitting with a state of perception*
>>
>> *gets a living*
>>
>> *by being a Seer.*
>>
>> *What is real*
>>
>> *in a perceived ornament*
>>
>> *is its goldenness.*

>>
>> ~sv.70 But, just as because of the consciousness in the bracelet, gold
>> realises its goldness, the subject (seer) manifesting as the object (the
>> seen) realises subjectivity (consciousness).
>>
>> ~vlm.70. Thus the viewer becoming the view (i. e. the subject being
>> turned to the object), still views himself as the viewer; as gold
>> transformed to a jewel, is always looked upon as gold.
>>
>>
>>
>> 71
>>
>> एकस्मिन्_प्रतिभासे हि न सत्ता द्रष्टृ-दृश्ययो: ।
>>
>> ekasmin_pratibhAse hi na sattA draSTR-dRzyayo: |
>>
>> पुं-प्रत्यय-प्रकचने क्व पशु-प्रत्यय उदय: ॥७१॥
>>
>> puM-pratyaya-prakacane kva pazu-pratyaya udaya: ||71||
>>

>> ekasmin_pratibhAse hi - *x = *
>>
>> na sattA draSTR-dRzyayo: *- x + *
>>
>> puM-pratyaya-prakacane - *x = *
>>
>> kva pazu-pratyaya udaya: - *x. *
>>
>> *when there is the appearance of one,*
>>
>> *there is no state of existence of Seer and Seen.*
>>
>> *When the human gender is defined,*
>>
>> *how does the neuter gender arise?*

>>
>> ~sv.71 One is the reflection of the other: there is no real duality.
>>
>> ~vlm.71. One unity alone being apparent in all nature, it is useless to
>> talk of the-duality of the viewer and view. A word with a masculine affix
>> cannot give the sense of a neuter noun.
>>
>>
>>
>> दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा संप्रपश्यति ।
>>
>> dRzyam pazyan svam AtmAnam na draSTA samprapazyati |
>>
>> द्रष्टुर्_हि दृश्यतापत्तौ सत्ता_असत्ता_इव तिष्ठति ॥७२॥
>>
>> draSTur hi dRzyatApattau sattA_asattA*iva tiSThati ||72||
>>
>> .
>>

>> *seeing his own self as a perceived object*
>>
>> *the perceiver does not see well,*
>>
>> *for when the Perceiver comes to be*
>>
>> *what is real seems to be unreal*
>>
>> *.*

>>
>> ~sv.72 The seer does not see himself as he sees the object: the seer sees
>> himself as the object, and therefore does not see — tho he is the reality,
>> yet he appears to be unreal.
>>
>> ~vlm.72. The viewer who feasts his eyes with a view of the outer visible
>> world, cannot have the sight of the inner soul with the internal eyes of
>> his intellect; but when the viewer shuts out the outer view, all its
>> realities appear as unreal.
>>
>>
>>
>> 73
>>
>> बोधाद् गलित-दृश्यस्य द्रष्टु: सत्तेव भासते ।
>>
>> अबुद्धे कटके स्वस्य हेम्नो ऽकटकता यथा ॥७३॥
>>
>> bodhAd_galita-dRzyasya draSTu: sattA_iva bhAsate |
>>
>> a-buddhe kaTake svasya hemno_'kaTakatA yathA ||73||
>>
>> .
>>

>> bodhAt *- thru realization =*
>>
>> galita-dRzyasya draSTu: *- of the perceiver exhausted of percepts =*
>>
>> sattA_iva bhAsate *– it appears as.if something.So =*
>>
>> a-buddhe kaTake *- when a bracelet is not realized, =*
>>
>> svasya hemna: *- of your own gold =*
>>
>> akaTakatA yathA *– thus there is no braceletness. *

>>
>> ~vlm.73. When the viewer perceives the unreality of the visibles by the
>> light of his understanding, he then comes to see the true reality. So by
>> retracting the mind from viewing the figure of the jewel, one comes to see
>> the nature of its gold only.
>>
>>
>>
>>
>>
>> 74
>>
>> दृश्ये सत्य् अस्ति वै द्रष्टा दृश्यम् द्रष्टरि भासते ।
>>
>> dRzye saty asti vai draSTA dRzyam draSTari bhAsate |
>>
>> द्वयेन च विना नैकम् नैकम् अप्य् अस्ति चानयो: ॥७४॥
>>
>> dvayena ca vinA naikam naikam apy asti cAnayo: ||74||
>>
>> .
>>

>> dRzye saty - *when the seen is real = *
>>
>> asti vai draSTA - *it is indeed the seer = *
>>
>> dRzyam draSTari bhAsate *- the seen in the seer appears + *
>> dvayena ca vinA na ekam - *and without the two there is no one = *
>>
>> na ekam apy asti ca anayo: - *x. *

>>
>> ~sv.74 The subject exists because of the object, and the object is but a
>> reflection of the subject: duality cannot be if there is not one, and where
>> is the need for the notion of 'unity' if one alone exists?
>>
>> ~vlm.74. The visibles being present, there must be their viewers also to
>> whose view they are apparent. It is the absence of both (the viewer and the
>> view), and the knowledge of their unreality, that produce the belief of
>> unity. (The disappearance of the visible, causes the withdrawal of the
>> viewer; like the removal of the umbrella, drives away its shade).
>>
>>
>>
>> सर्वम् यथावद्_विज्ञाय शुद्ध-संविन्.मय=आत्मना ।
>>
>> sarvam yathAvad_vijJAya zuddha-samvin.maya=AtmanA |
>> वाचाम्_अविषयम् स्वच्छम् किम्.चिद्_एव अवशिष्यते ॥७५॥
>>
>> vAcAm_aviSayam svaccham kim.cid_eva avaziSyate ||75||
>>
>> .
>>

>> *in this way everything understood by oneself*
>>
>> *is clearly made of pure awareness*
>>
>> *&*
>>
>> *whatever remains is without a sensory object*
>>
>> *.*

>>
>> ~AS. ... "By the soul (AtmanA) full of pure consciousness [saMvit?]".
>>

>> *~vlm.75. The man who considers all things in the contriteness of his

>> conscious soul, conies at last to perceive something in him, which is

>> serenely clear, and which no words can express. *

>>
>>
>>
>> आत्मानम् दर्शनम् दृश्यम् दीपेनेवावभासितम् ।
>>
>> AtmAnam darzanam dRzyam dIpena_iva_avabhAsitam |
>> कृतम् च सर्वम् एतेन चिन्-मात्र-परमाणुना ॥७६॥
>>
>> kRtam ca sarvam etena cin.mAtra-paramANunA ||76||
>>
>> .
>>

>> *the presence of the Self*
>>
>> *is a percept*
>>
>> *as if illumined by a lamp*
>>
>> *and everything is made*
>>
>> *by this measure of Consciousness,*
>>
>> *the Superatom.*

>>
>> ~vlm.76. The minute particle of the intellect, shows us the right of the
>> soul as clearly as a lamp enlightens everything in the dark.
>>
>>
>>
>> मातृ-मान-प्रमेय=आख्यम् बुधो निगिरति त्रयम् ।
>>
>> हेम_इव कटक-आदित्वम्_अ.सन्-मयम्_उपस्थितम् ॥७७॥
>>
>> mAtR-mAna-prameya=Akhyam budho nigirati trayam | hema_iva
>> kaTaka-Aditvam_a.san-mayam_upasthitam ||77||
>>

>> *there are the Measurer, the Measure, and the Measurable*
>>
>> *:*
>>
>> *a thinking person involves all three*
>>
>> *like gold established as an unreal mode in its jewelry*
>>
>> *.*

>>
>> ~vlm.77. The intelligent soul is absolved of its perceptions of the
>> measure, measurer and measurables...
>>
>>
>>
>> 78
>>
>> यथा न जल-भूम्य्=आदे: पृथक्_किम्.चिन्_मनाग्.अपि ।
>>
>> yathA na jala-bhUmy=Ade: pRthak_kim.cin_manAg.api |
>>
>> तथा_एतस्मात्_स्वभाव-अणोर्_न किम्.चित्_पृथग्_अस्ति हि ॥७८॥
>>
>> tathA_etasmAt_svabhAva-aNor_na kim.cit_pRthag_asti hi ||78||
>>
>> .
>>

>> *(what is it from which nothing is apart?)*
>>
>> *: *
>>
>> *apart from water, earth, & other elements*
>>
>> *there's not a bit of anything*
>>
>> *:*
>>
>>
>> *so too from its atomic nature*
>>
>> *there is not anything apart*
>>
>> *.*

>>
>> ~vlm.78. As there is nothing which is not composed of the elementary
>> bodies of earth, water &c; so there is nothing in nature which is apart
>> from the nature of the atomic intellect. (Answer to "what is that from
>> which nothing is apart?).
>>
>>
>>
>> 79
>>
>> सर्वग-अनुभव-आत्मत्वात् सर्व.अनुभव-रूपत: ।
>>
>> एकत्व-अनुभव-न्याये रूढे सर्व.एकता_अस्य हि ॥७९॥
>>
>> sarvaga-anubhava-AtmatvAt sarva-anubhava-rUpata: | ekatva-anubhava-nyAye
>> rUDhe sarva-ekatAsya hi ||79||
>>

>> sarvaga-anubhava-AtmatvAt - *x = *
>>
>> sarva-anubhava-rUpata: *- x + *
>>
>> ekatva-anubhava-nyAye rUDhe sarva-ekatAsya hi - *x. *
>>
>> *from the omnipresent experience of self *
>>
>> *thru the experience of all forms *
>>
>>
>> *sarva.anubhava-rUpata: - when the logical experience of all is assumed
>> as its all-oneness... *

>>
>> ~AS. Having the experience which reaches everywhere
>> (sarvaga-anubhava-AtmatvAt ) and the principle of unified experience being
>> well established (ekatva-anubhava-nyAe rUDhe) from the form of the
>> universal experience (sarvAnubhavarUpataH) he certainly has the perception
>> of unity of all (asya sarvaikatA hi).
>>
>>
>>
>> अस्य इच्छया पृथङ्_नास्ति वीचिता इव महाम्भस: ।
>>
>> asya_icchayA pRthaG_na_asti vIcitA_iva mahA.ambhasa: |
>>
>> इच्छा अनुरूप-संपत्तेर्_भावितार्थ-एकता किल ॥८०॥
>>
>> icchA_anurUpa-sampatter_bhAvita.Artha-ekatA kila ||80||
>>
>> .
>>

>> *nothing is apart from its Wish.to.be <http://Wish.to.be>*
>>
>> *as a wave is not apart from the Great Ocean*
>>
>> *for the Wish gets its corresponding fortune*
>>
>> *:*
>>
>> *fancy and meaning are the same*
>>
>> *. *

>>
>> ~AS. By his will (asya icchayA) there is no separation - like the ocean
>> has no separation like waves, for one who gets according to his wish
>> (icchA-anurUpa-sampatteH),
>>
>> conception and meaning are the same.
>>
>> ~vlm.80. Our desires being the parents of our wished for objects, they
>> are the same with our prospects in our view: therefore there is no
>> difference between our desires and desired objects; as there is none
>> between the sea and its waves. (In refutation of the question;, "what is
>> that which is distinct from the wish?).
>>
>>
>>
>> दिक्-कालाद्य्-अनवच्छिन्न: परमात्मास्ति केवल: ।
>>
>> सर्वात्मत्वात् स सर्वात्मा सर्वानुभवत: स्वत: ॥८१॥
>>
>> dik-kAlAdy-anavacchinna: paramAtmAsti kevala: | sarvAtmatvAt sa sarvAtmA
>> sarvAnubhavata: svata: ||81||
>>
>> .
>>

>> dik-kAla.Ady-an.avacchinna: - *x = *
>>
>> paramAtmA asti kevala: *- x + *
>> sarvAtma.tvAt - *x = *
>>
>> sa sarva.AtmA - *x. *

>>
>> sarva.anubhava.tas svata: -
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>> ~vlm.81. The Supreme Soul exists alone unbounded by time and space. Being
>> the universal soul, it is the soul of all; and being omniscient, it is no
>> dull matter at all. (Answer to "what is the undivided duality and
>> plurality?).
>>
>>
>>
>>
>>
>> 82
>>
>> सन्नेष चेतनात्मत्वाद् दर्शनानवबोधत: । द्वैतैक्ये नात्र विद्येते सर्व.रूपे
>> महात्मनि ॥८२॥
>>
>> sanneSa cetanAtmatvAd darzanAnavabodhata: | dvaitaikye nAtra vidyete
>> sarva.rUpe mahAtmani ||82||
>>
>> .
>>
>> san-n eSa cetanAtma.tvAt -
>>

>> *this being.so *
>>
>> *thru lack of understanding of its perception *
>>
>> *duality and unity are not seen here *
>>
>> sarva.rUpe mahAtmani -
>>
>> *in the All.Form in the Great Self. *

>>
>> ~vlm.82. The Ens being but intelligence, is not perceptible to sight;
>> there is unity and no duality in it; but all forms unite into one in the
>> great self of the Supreme.
>>
>> ~VA. Real, but seems unreal, being the very self of mind, it is not
>>
>> available for perception,
>>
>> in great Self, taking form of all, here is no either duality nor
>>
>> non-duality.
>>
>> ~AS. This being just the conscience (cetana) but because of being not
>> perceivable (darzana-anavabodhataH), there is no duality or unity in the
>> universal great soul.
>>
>> The next verse clarifies why neither are present....
>>
>>
>>
>>
>>
>> 83
>>
>> यदि कश्चिद् द्वितीय: स्यात् तदैकस्यैकता भवेत् ।
>>
>> द्वैतैक्ययोर् मिथ: सिद्धिर् आतपच्छाययोर् इव ॥८३॥
>>
>> yadi kazcid dvitIya: syAt tadA_ekasya_ekatA bhavet | dvaita-aikyayor
>> mitha: siddhir Atapac-chAyayor iva ||83||
>>
>> .
>>

>> *if something should be a second*
>>
>> *then the one becomes a oneness.*
>>
>> *Of duality and unity*
>>
>> *mutually*
>>
>> *the scope is like that of sunshine and shadow.*

>>
>> ~vlm.83. If there be a duality, it is the one and its unity. The unity
>> and duality of the universal soul, are both as true as the light and its
>> shade joined together.
>>
>> ~AS. ... the concept of being unique requires something else to
>> differentiate form. And you can never have both duality and unity as
>> available concepts.
>>
>>
>>
>> 84
>>
>> यत्र नास्ति द्वितीयो हि तत्र एकस्य एकता कथम् ।
>>
>> yatra na_asti dvitIyo hi tatra_ekasya_ekatA katham |
>>
>> एकतायाम् असिद्धायाम् द्वयम्_एव न विद्यते ॥८४॥
>>
>> ekatAyAm_a-siddhAyAm dvayam_eva na vidyate ||84||
>>
>> .
>>

>> *for where there is not any second*
>>
>> *how can there be*oneness_*
>>
>> *of the one there?*
>>
>> *When there is no effective singleness*
>>
>> *then a second is not to be known.*
>>
>> yatra na_asti dvitIyo hi - *x = *
>>
>> tatra_ekasya_ekatA katham *- x + *
>> ekatAyAm_a-siddhAyAm - *x = *
>>
>> dvayam_eva na vidyate - *x. *
>>
>> *jd. Compare the "singularity" of the Big Bang.*

>>
>> ~vlm.84. Where there is no duality or any number above it, there unity
>> also can have no application to any; and where there is no unit, there
>> cannot be any two or more over it, which arc but repetitions of the unit,
>> (except an indeterminate all or whole).
>>
>>
>>
>> एवम् स्थिते तु यस् तिष्ठंस्_तत् तादृक् तद् इवास्ति हि ।
>>
>> evam sthite tu yas_tiSThan_tat tAdRk tad iva_asti hi |
>>
>> तस्मान् न व्यतिरिक्तम् तद्-रूपम् द्रव इवाम्भस: ॥८५॥
>>
>> tasmAn na vyatiriktam tad-rUpam drava_ iva_ambhasa: ||85||
>>
>> .
>>

>> *but what stands in such a situation*
>>
>> *is just thatwise like that*
>>
>> *:*
>>
>> *from that there is no distinctive that-form,*
>>
>> *it's like a river and its flow*
>>
>> *. *

>>
>> ~vlm.85. Anything which is so situated, is in itself such as it is; it
>> cannot be more or less than itself; but is identic with itself like water
>> and its fluidity.
>>
>>
>>
>> 86
>>
>> नानारम्भ-विभासम् च साम्येनाक्षुब्ध-रूपिण: ।
>>
>> nAnA-Arambha-vibhAsam ca sAmyena-akSubdha-rUpiNa: |
>>
>> बीजस्यान्तस् तरुर् इव ब्रह्मणो ऽन्त: स्थितम् जगत् ॥८६॥
>>
>> bIjasya_antas_tarur_iva brahmaNo_anta: sthitam jagat ||86||
>>

>> nAnA-Arambha-vibhAsam ca *– and a variety of affairs projected =*
>>
>> sAmyena akSubdha-rUpiNa: *- x =*
>> bIjasya antas tarur iva *– like the tree within a seed =*
>>
>> brahmaNa:_anta: sthitam jagat *– the world is within the
>> brahman*Immensity. *

>>
>> ~vlm.86. The multiplicity of forms which it exhibits, blends into a
>> harmonic whole without conflicting with one another. The multifarious
>> creation is contained in Brahma, like a tree with all its several parts in
>> the embryonic seed.
>>
>> ~VA. the first line... is the structure in showing opposites
>>
>> nAnA-sAmyenA; rambha-akSubdha; vibhAsam-rUpiNaH?
>>
>> ~AS. The world has many activities going on (nAnA-Arambha-vilAsena), but
>> it is in Brahman which is undisturbed because of it even nature (sAmyena
>> akSubdharUpiNaH),
>>
>> like the whole active tree inside inert seed.
>>
>>
>>
>> 87
>>
>> द्वैतम् अप्य् अपृथक् तस्माद्धेम्न: कटकता यथा ।
>>
>> सम्यग्-बुद्धावबोधो हि द्वैतम् तच् च न सन्मयम् ॥८७॥
>>
>> dvaitam_apy_apRthak_tasmAd.d_hemna: kaTakatA yathA |
>> samyag.buddha-avabodho_ hi dvaitam tac ca na sanmayam ||87||
>>

>> al*tho a second *
>>
>> *it is not apart from That *
>>
>> *like the braceletness of gold =*
>> samyag.buddha-avabodha: hi *– for the totally realized understanding is
>> =*
>>
>> dvaitam *– a second =*
>>
>> tac ca na sanmayam *– and that is not a form of the existent. *

>>
>> ~vlm87. Its dualism is as inseparable from it as the bracelet from its

>> gold; and al*tho*multiformity of nature, is evident to the comprehensive

>> understanding; yet it is not true of the true entity (of God).
>>
>> dvaitam-apy-apRthak-tasmAd-hemna: kaTakatA yathA |
>>
>> samyag.buddhAvabodho hi dvaitam tacca na sanmayam ||y3081087]
>>
>> ~VA. duality is not separated from That, like braceleteness and gold;
>>
>> second line - ???
>>
>> ~AS.
>>
>> Even the (apparent) duality is not a real separation, like braceletness
>>
>> in gold.
>>
>> The duality is the proper knowledge of the knowledgeable (samyak -
>>
>> buddha -avabodha) that it isn apparent but not real (na ca sanmayam).
>>
>> ~vlm.87. Its dualism is as inseparable from it as the bracelet from its
>> gold; and althomultiformity of nature, is evident to the comprehensive
>> understanding; yet it is not true of the true entity (of God).
>>
>>
>>
>> यथा द्रवत्वम् पयस: स्पन्दनम् मातरिश्वन: ।
>>
>> yathA dravatvam payasa: spandanam mAtarizvana: |
>>
>> व्योम्न: शून्यत्वम् एवम् हि न पृथग्-द्वैतम्-ईश्वरात् ॥८८॥
>>
>> vyomna: zUnyatvam evam hi na pRthag-dvaitam-IzvarAt ||88||
>>
>> .
>>

>> *as there is fluidity in water*
>>
>> *there isenergy in the firestick*
>>
>> *and likewise emptiness in the sky*
>>
>> *:*
>>
>> *no separate duality comes from the Lord*
>>
>> *.*

>>
>> ~vlm.88. Like fluidity of water, fluctuation of air, vacuity of the sky,
>> is this multiformity and inseparable property of the Godhead.
>>
>>
>>
>> 89
>>
>> द्वैत-अद्वैत=उपलंभो हि दुःखायैव क्रिया-आत्मने ।
>>
>> निपुणो_ऽनुपलंभो यस्_त्व्_एतयोस्_तत्_परम् विदु: ॥८९॥
>>
>> dvaita.advaita=upalaMbho hi du:khAya_eva kriyA-Atmane |
>> nipuNo_anupalaMbho yas_tv_etayos_tat_param vidu: ||89||
>>

>> *where there is conflict of the dual and nondual*
>>
>> *in the active soul*
>>
>> *it goes only to its sorrow;*
>>
>> *but what is entirely without conflict *of these,
>>
>> *they call that para.Perfect.*

>>
>> ~vlm.89. Disquisition of unity and duality is the cause of misery to the
>> restless spirit, it is the want of this distinction that consummates the
>> highest knowledge.
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>>
>>
>> 90
>>
>> मातृ-मान-प्रमेयादि-द्रष्टृ-दर्शन-दृश्यता ।
>>
>> एतावज् जगद् एतच् च परमाणौ चिति स्थितम् ॥९०॥
>>
>> mAtR.mAna.prameya-Adi=draSTR.darzana,dRzyatA | etAvaj_jagad_etac_ca
>> paramANau citi sthitam ||90||
>>

>> mAtR-mAna-prameya.Adi-draSTR-darzana-dRzyatA *– *
>>
>> *the measurer*.*measure*.*measurement*-&c=*seer.seeing.sightness* *=*
>>
>> etAvaj jagad etac ca – *insofar as it is this world = *
>>
>> paramANau citi sthitam – *is set in the Conscious Singularity. *

>>
>> ~vlm.90. The measure, measurement and measurer of all things, and the
>> viewer, view and vision of the visible world, are all dependent on the atom
>> of the intellect which contains them all. (i. e. The divine mind is the
>> maker and pattern of the great fabric of the universe, which it contains
>> and views in itself).
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>>
>>
>> 91
>>
>> अयम् जगद्-अणुर्_नित्यम्_एतेन_अणु-सुमेरुणा ।
>>
>> ayam jagad-aNur_nityam_etena_aNu-sumeruNA |
>>
>> स्पन्दनम् पवनेन_इव स्वाङ्ग एव कृत-आकृत: ॥९१॥
>>
>> spandanam pavanena_iva svAGga eva kRta-AkRta: ||91||
>>
>> .
>>

>> ayam jagad-aNur nityam - *this world-atom ever = *
>>
>> etena aNu-sumeruNA *- x + *
>>
>> spandanam pavanena iva - *x = *
>>
>> svAGga eva kRta-akRta: - *x. *

>>
>> ~vlm.91. The atom of the divine intellect, spreads out and contracts in
>> itself, like its limbs, these mountainous orbs of the world, by an
>> inflation of its spirit as it were by a breath of air.
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>> ~VA. this world by this eternal Self, like atom by Sumera,
>>
>> like movement by wind, is unmade yet seems created, being its own part,.
>>
>> ~AS. The world particle is being moved about as if by wind and is put
>>
>> together and taken apart (multiple times) by the soul situated as a
>>
>> central pole - like sumeru mountain.
>>
>>
>>
>>
>>
>> 92
>>
>> अहो नु भीमा माया_इयम् अथवा मायिनाम् परा ।
>>
>> aho nu bhImA mAyA_iyam athavA mAyinAm parA |
>>
>> परमाण्व्-अन्तरा_इव_अस्ति यत् त्रैलोक्य-परम्परा ॥९२॥
>>
>> paramANv-antarA_iva_asti yat trailokya-paramparA ||92||
>>
>> .
>>

>> aho nu bhImA mAyA iyam - *O now how fearsome is this mAyA Illusion *
>>
>> athavA mAyinAm parA *- x + *
>>
>> paramANu-antarA iva asti - *x = *
>>
>> yat trailokya-paramparA - *what is the procession of the Tripe World. *

>>
>> ~vlm.92. O the wonder, and the great wonder of wonders! that this atom of
>> the intellect, should contain in its embryo, all the three regions of the
>> worlds, above and below one another.
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>>
>>
>> अथासंभव-मायित्वम् एवैतत् सर्वदा स्थितम् ।
>>
>> atha_asambhava-mAyitvam eva_etat sarvadA sthitam |
>>
>> चिन्.मात्र=परमाणुत्व.मात्रम् एव जगत्-स्थिति: ॥९३॥
>>
>> cin.mAtra=paramANutva.mAtram eva jagat-sthiti: ||93||
>>
>> .
>>

>> *then*
>>
>> *this is mAyA magic*
>>
>> *it does not happen*
>>
>> *:*
>>
>> *the only measured Consciousness is the paramaNu.Superatom,*
>>
>> *the singularity existent as this world*
>>
>> *.*

>>
>> ~vlm.93. O! it is an incredible delusion that must ever remain an
>> inexplicable riddle, how the monstrous universe is contained in the minute
>> atom of the Intellect. ~sv. Of that it cannot be said that it is one or
>> that it is many.
>>
>>
>>
>> अन्तर्गत-जगज्-जालो_ऽप्य्_एषो_ऽणु: साम्यम्_अत्यजन् ।
>>
>> antargata-jagaj-jAlo_'py_eSo_'Nu: sAmyam_atyajan |
>> स्थितो_ऽन्तस्थ-बृहद्-वृक्षम् बीजम् भाण्ड-उदरे यथा ॥९४॥
>>
>> sthito_'ntastha-bRhad-vRkSam bIjam bhANDa-udare yathA ||94||
>>
>> .
>>

>> *tho contained in the world-net*
>>
>> *this Atom*
>>
>> *being forsaken*
>>
>> *exists*
>>
>> *like a great tree within a seed within a pot*
>>
>> *.*

>>
>> ~vlm.94. As a pot contains in it, the seed, with a huge tree within its
>> cell, so does the divine soul contain the atom of the intellect, containing
>> the chains of worlds (outstretched within itself).
>>
>>
>>
>> 95
>>
>> बीजे_अन्तर्-वृक्ष-विस्तार: स्थित: स-फल-पल्लव: ।
>>
>> bIje_antar.vRkSa-vistAra: sthita: sa-phala-pallava: |
>>
>> परया दृश्यते दृष्ट्या जगच्_च चिद्.अणु-उदरे ॥९५॥
>>
>> parayA dRzyate dRSTyA jagac-ca cid.aNu-udare ||95||
>>

>> *within the seed*
>>
>> *the branching of a tree*
>>
>> *exists with sprouts and fruit*
>>
>> *and the world*
>>
>> *is*
>>
>> *in the womb of a chit.Atom.*
>>
>> bIje_antar.vRkSa-vistAra: - *x = *
>>
>> sthita: sa-phala-pallava: *- x + *
>>
>> parayA dRzyate dRSTyA - *x = *
>>
>> jagac-ca cid.aNu-udare - *x. *

>>
>>
>>
>> स_ शाखा-फल-पुष्पम् स्व.महद्-बीज=कोटरे ।
>>
>> sa_ zAkhA-phala-puSpam sva.mahad-bIja=koTare |
>>
>> यथा तरु: स्थितस् तद्वद् विकासि चिद्-अणोर्_जगत् ॥९६॥
>>
>> yathA taru: sthitas_tadvad_vikAsi cid.aNor_jagat ||96||
>>
>> .
>>

>> *it is,*
>>
>> *branch and fruit and flower,*
>>
>> *itself*
>>
>> *:*
>>
>> *the transforming seed in the flower's ovary*
>>
>> *is existent*
>>
>> *as a tree*
>>
>> *&*
>>
>> *in that way the expansion of the Conscious Atom*
>>
>> *is*
>>
>> *the world*
>>
>> *.*

>>
>> ~vlm.96. The expansion of the world in the atom of the Intellect, is
>> analogous to the enlargement of the hidden parts of the seed, into leaves
>> and branches, fruits and flowers.
>>
>> ~sv. Of that it cannot be said that it is one or that it is many.
>>
>>
>>
>> संस्थितम् द्वैतम्-अद्वैतम् बीज-कोश इव द्रुम: ।
>>
>> saMsthitam dvaitam-advaitam bIja-koza_ iva druma: |
>>
>> जगच्_चित्.परमाण्वन्तर्-य: पश्यति स पश्यति ॥९७॥
>>
>> jagac_cit.paramANv.antar_ya: pazyati sa pazyati ||97||
>>
>> .
>>

>> *it is established dual-nondually*
>>
>> *like*
>>
>> *a tree sheathed in a seed*
>>
>> *:*
>>
>> *the world*
>>
>> *is*
>>
>> *within*
>>
>> *the Conscious Singularity*
>>
>> *:*
>>
>> *if you see it, you see it*
>>
>> *.*

>> *neither*
>>
>> *"it is"*
>>
>> *nor*
>>
>> *"it isnt"*
>>
>> *it is*
>>
>> *neither shaken nor calm*
>>
>> *.*
>>
>> *the Triple World is within an Atom of **Consciousness*
>>
>> *where*
>>
>> *even the sky and wind are not anything*
>>
>> *.*
>>
>> ~vlm.99 He is neither an entity nor a nonentity, nor *graceful nor
>> ungraceful. *And *tho*it contains the three worlds with the ether and

>> air, yet it is nothing and has no substance at all.
>>
>>
>>
>>
>>
>> न जगन्_न_अ-जगच्_च_अस्ति विद्यते चित्.परा शुभा ।
>>
>> सर्व.आत्मिका यदा यत्र सा यथा_उदेति तत्_तथा ॥१००॥
>>
>> na jagan_nAjagac_ca_asti vidyate cit.parA zubhA | sarvAtmikA yadA yatra
>> sA yathodeti tat_tathA ||100||
>>
>> .
>>

>> *there is no world *
>>
>> *nor the absence of a world *
>>
>> *when there is only perfectly pure Consciousness *
>>
>> *when and where there is an AllSelfling *
>>
>> *it arises thus as that. *

>>
>> ~vlm.100. There is no world nor a not-world beside the intellect, which
>> is all of itself, and is said to be such and such in any place or time, as
>> it appears so and so to us there and then.
>>
>>
>>
>> उदेत्य्_अनुदितो_अप्य्_एष स्वयम्.वेदन-जृंभति: ।
>>
>> udety_an-udito_'py_eSa_ svayam.vedana-jRMbhati: |
>>
>> परम-आत्माणोर्_एक-आत्मा समग्र-आत्मतया_इव खे ॥१०१॥
>>
>> parama.AtmA-aNor_eka.AtmA samagra-AtmatayA_eva khe ||101||
>>
>> .
>>

>> *it arises tho unarisen*
>>
>> *as the proper expansive knowing*
>>
>> *of the Supreme.Self-Atom*
>>
>> *a single self*
>>
>> *existing only thru the holistic Self in personal space*
>>
>> *.*

>>
>> ~vlm. It rises as if unrisen, and expands in its own knowledge; it is
>> selfsame with the supreme soul, and as the totality of all selves, it
>> spreads through the whole vacuum as air.
>>
>> ~sv. It is neither seer nor seen, neither subject nor object, neither
>> this nor that. Neither unity nor diversity can be truly established as the
>> truth: for every thesis gives rise to antithesis.
>>
>>
>>
>>
>>
>> 102
>>
>> द्रुमो_ भूमौ स्व.बीजत्वम् इव_उदेत्य्_अनुदेत्य्_अपि ।
>>
>> drumo_ bhUmau sva.bIjatvam iva_udety_an.udety_api |
>>
>> परम् तत्त्वम् जगद्-भङ्ग्या जगत् ताम् स्व.उदयेन च ॥१०२॥
>>
>> param tattvam jagad-bhaGgyA jagat tAm sva.udayena ca ||102||
>>
>> .
>>

>> druma:_ bhUmau *– a tree on the ground = *
>>
>> sva.bIjatvam_iva_udeti – *appears to be the product of its own seed – x.
>> *
>>
>> anudeti api *– tho not arising = *
>>
>> param tattvam jagad-bhaGgyA jagat_tAm sva.udayena ca *– x. *

>>
>> ~vlm.102. As a tree springs from the ground according to its seed, so the
>> world appears to sight in the form, as it is contained in the seed of the
>> intellect.
>>
>> ~sv.98..103 It is neither seer nor seen, neither subject nor object,
>> neither this nor that. Neither unity nor diversity can be truly established
>> as the truth: for every thesis gives rise to antithesis.
>>
>> ~VA. like tree in soil as own-seed arisen yet not arisen,
>>
>> perishable world as great reality exists as self-appearing world-ness
>>
>> ~AS. The AB commentary has a clever break for anudetyapi. It is anut eti
>> api.
>>
>> anut is not discarding. Thus, As the tree evolves into a seed in the
>> ground (bIjatvam udeti), yet without losing its treeness. The Brahman
>> (param tattvam) likewise continues the chain of worlds.
>>
>> ~AB. ... jagattAm janmamaranAdi-kalpanAm ca.... ||
>>
>>
>>
>> 103
>>
>> द्रुमो_ बीजतयैवाशु न संत्यक्त-समस्थिति: ।
>>
>> drumo_ bIjatayA_eva_Azu na samtyakta-samasthiti: |
>>
>> तिष्ठत्य् अपगत-स्पन्दस् त्यागात्याग-परो ऽणुक: ॥१०३॥
>>
>> tiSThaty_apagata-spandas_tyAga-a.tyAga-paro_'Nuka: ||103||
>>
>> .
>>

>> druma: *- a tree =*
>>
>> bIjatayA_eva_Azu *- x =*
>>
>> na samtyakta-sama.sthiti: *- not forsaken-Same.state =*
>>
>> tiSThati - *remains = *
>>
>> apagata-spanda: *- exhausted of its vibrancy *
>>
>> *whether forsaken or not.*

>>
>> a tree does not soon forsake its post
>>
>> but uses a seed.
>>
>> The atomic bit
>>
>> rests exhausted of spanda.Vibrancy
>>
>> ~vlm.103. The plant does not quickly quit its seed, lest it would be
>> dried up and die away for want of its sap; so the man that sticks to the
>> soul and seed of his being, is free from disease and death.
>>
>> ~VA. tree stays as seed not leaving (its nature?), arising vibration
>> stays as this atom (cit) non-leaving as different from it, yet seem to leave
>>
>> ~AS. Again AB commentary is interesting. It is saying that the tree does
>> not have the equanimity only by being a seed, but even as a tree, it has a
>> stable state. A jIva likewise, in all state has essential stability.
>>
>>
>>
>> 104
>>
>> बिसतन्तुर् महामेरु: परमाणोर् अपेक्षया ।
>>
>> bisa-tantur mahAmeru: paramANor_apekSayA |
>>
>> दृश्यम् किल विशेत् तन्तुर् अदृश्याक्ष्णा पराणुता ॥१०४॥
>>
>> dRzyam kila vizet_tantur_adRzya-akSNA para-aNutA ||104||
>>

>> *Mount `meru is a lotus-thread *
>>
>> paramANor apekSayA
>>
>> *thru its material dependence on the Superatom *
>>
>> dRzyam kila vizet tantur
>>
>> *the thread enters the object *
>>
>> adRzyAkSNA
>>
>> *without sensory perception *
>>
>> *as a para.aNu Perfected Atom. *

>>
>> sv.104-105 Yet, one is not different from 'the other': just as the wave
>> is not other than water, bracelet is not different from gold.
>>
>> ~vlm.104. The mount Meru is like the filament of a flower, in respect to
>> the vastness of that atom; all visibles have their place in that invisible
>> atom. (In answer to the question, in respect to whom is the great Meru but
>> a filament?).
>>
>>
>>
>> बिस-तन्तुर्-महामेरु: परमाणो: किलात्मन: ।
>>
>> bisa-tantur-mahAmeru: paramANo: kila_Atmana: |
>>
>> तस्यैव तद्.घना: स्वान्त: स्थिता मेर्वादि-कोटय: ॥१०५॥
>>
>> tasya_eva tad.ghanA: svAnta: sthitA_ merv.Adi-koTaya: ||105||
>>

>> bisa-tantur-mahAmeru: *- like the filament of a lotus, Mount.meru =*
>>
>> paramANo: kila_Atmana: *- of the Superatom =*
>> tasya_eva tad.ghanA: svAnta: sthitA_ merv.Adi-koTaya: *- x.*

>>
>> ~vlm.105. The Meru is verily a filament of the atomic flower of the
>> divine soul; and myriads of Merus resemble the cloudy spots, rising in the
>> sphere of the intellect.
>>
>>
>>
>> एकेन तेन महता परमाणुना च
>>
>> ekena tena mahatA paramANunA ca
>>
>> व्याप्तम् ततम् विरचितम् जनितम् कृतम् च ।
>>
>> vyAptam tatam viracitam janitam kRtam ca |
>>
>> दृश्यम् प्रपञ्च-रहितम् नभसेव विश्वम्
>>
>> dRzyam prapaJca-rahitam nabhasA_iva vizvam
>>
>> शून्यत्वम् अच्छम् अभित: परिलब्धम् एव ॥१०६॥
>>
>> zUnyatvam_accham_abhita: parilabdham_eva ||106||
>>
>> .
>>

>> ekena tena *– by that one great Superatom *
>>
>> vyAptam – *is pervaded = *
>>
>> tatam *the extent *
>>
>> viracitam *- constructed =*
>>
>> janitam kRtam ca *– produced and made =*
>>
>> dRzyam *– a percept =*
>>
>> prapaJca-rahitam *– without materiality =*
>>
>> nabhasA_iva *– like the spacious sky =*
>>
>> vizvam *– the universe is =*
>>
>> zUnyatvam_accham *– clear emptiness =*
>>
>> abhita: *- all.around =*
>>
>> parilabdham_eva *– thus achieved. *

>>
>> ~sv.106 Even so, division is not a contradiction of unity!
>>
>> ~vlm.106. It is that one great atom that fills the world, after having
>> made it out of itself; and given it a visible, extended and material form
>> in its own hollow sphere. (Answer to "By whom is the world created,
>> extended &c).
>>
>> VA only by this great super-atom made and pervaded whole universe... many
>> epithets for universe. what is abhita: here?
>>
>> ~AS. abhita: means surrounding. It is saying that it covers is like the
>> whole world is covered by space, thus clear emptiness is achieved
>> surrounding it.
>>

>> #tan -*tat -> #*tata*‑ - extended, stretched [taut], out.spread,
>> diffused, expanded • bent (a bow). ••**tata:* - तः - extent. in yv.FM

>> there is obvious interplay with <tat>.
>>
>>
>>
>> 107
>>
>> द्वैतेन सुन्दरतरम् स्वम्_अनुज्झितेन
>>
>> dvaitena sundarataram svam_anujjhitena
>>
>> रूपम् सुषुप्त-सदृशेन यथा_अवबोधात् ।
>>
>> rUpam suSupta-sadRzena yathA_avabodhAt |
>>
>> ऐक्यम् गतम् स्थिति-गम.अगम-मुक्तम्_एवम्
>>
>> aikyam gatam sthiti-gama.agama-muktam_evam
>>
>> इत्थम् तनु जगत्-परमार्थ-पिण्ड: ॥१०७॥
>>
>> ittham tanu jagat-paramArtha-piNDa: ||107||
>>

>> *its proper form is lovelier than a duality unimpaired,*
>>
>> *as waking has come to dream in unity,*
>>
>> *free from states of coming and going,*
>>
>> ittham tanu *- in this manner the thin body is =*
>>
>> jagat-paramArtha-piNDa: *- the piNDa.Lump that is, in the higher sense,
>> the World.. *
>>
>> dvaitena sundarataram *– lovelier than the dual = *
>>
>> svam *– your own = *
>>
>> an.ujjhitena *– (thru not being discarded) = *
>>
>> rUpam *- form = *
>>
>> suSupta-sadRzena - *(thru the likeness of Sleep) = *
>>
>> yathA_avabodhAt *– as thru realization = *
>>
>> aikyam gatam – *having got to unity = *
>>
>> sthiti-gama.agama-muktam_evam *- x = *

>>
>> ~vlm.107. As long as the knowledge of duality is not driven out of the
>> mind, so long does it find the charming form of the world, as in its dream
>> upon waking. But the knowledge of unity, liberates the soul from its stay
>> in and return to the world, which it beholds as a mass of the divine
>> essence.
>>
>> ~VA. in duality dream-like vision, it is seen as a charming form, while
>> on awakening the world materiality goes to unity, which is described as
>> state of non-moving movement. svamanujjhita - unrecognized...
>>
>> ~AS. svam anujjhitena - svam goes with rUpam - anujjhita means not thrown
>> off.
>>
>>
>>
>>
>>
>>
>>

>> *o**ॐm*

>>
>>
>>
>>
>>
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