fm4018_1.nv19-20 SEER AND SEEN .z70

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Nov 20, 2015, 9:01:06 PM11/20/15

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fm4018_1.nv19-20 SEER AND SEEN .z70

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y4018_1.nv19-20 SEER AND SEEN .z70

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work in progress v.15

Canto 4.18

vasiShTha said

—

सर्व.संसृति-खण्डेषु भूत-बीज-कलात्मन: ।

तन्मात्र-प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtmana: |

tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||

4|18|1||

sarva.saMsRti-khaNDeSu - in all samsAric parts =

bhUta-bIja-kala-Atmana: - of the self that is seed of the bits of being =

tanmAtra-pratibhAsasya - of that.measured projections =

pratibhAsena bhinnatA - by projective illusion/delusion as division. – Mo has pratibhAse na.

Øtt. #pratibhA - Delusion (accepted as reality) or Illusion (mAyA) • opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' • (mirrored) reflection . in FM, a thought, idea, imagination - the Snake is pratibhA (tho in the absolute sense, so is the Rope).

~sv.1. VASISTHA continued: The diversity that is seen in this creation, O rAma, is but an appearance of diversity.

~vlm.1.Vasishtha continued:--The living souls (Jivátman), residing in the seeds of material bodies (bhuta-víja) in all parts of the world, differ from one another; and their according to the difference in their knowledge of themselves, (tanmátra), or self identity with the Atomy.

~m.1. O Rāma, the multitude of world movements and world cycles contain within them seeds of all beings who are composed of the five subtle elements. And because of these subtle elements each one looks different.

~sv.1. VASISTHA continued: The diversity that is seen in this creation, O rAma, is but an appearance of diversity.

*moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha — ... bIja-rUpa-kalAtmana: / ... pratibhAse na bhinnatA //Mo_4,18.1// bIjarUpA bIja-svarUpA | yA kalA | tad-Atmana: tats-varUpasya | sthUla-bhUta-bIja-rUpasya_iti yAvat | tanmAtra-pratibhAsasya paJca-tanmAtrAkArasya pratibhAsasya | sarva.saMsRt-iSaNDeSu samasteSu sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA na_asti | mRda iva ghaTAdiSu sphuraNe | ata: tanmAtra-yuktyA cittasya_anya-melanam yuktam eva_iti bhAva: | tanmAtrANi ca sthUla-bhUta-bIja-bhUtAni saMskAra-mAtra-zarIrANi AkAza-Adibhyo buddhyA pRthak-kRtAni paJca zabda-AdIni jJeyAni ||

प्रवृत्तिर्_वा निवृत्तिर्_वा तन्मात्र-आवृत्ति-पूर्वकम् ।

सर्वस्य जीव-जातस्य सुषुप्तत्वाद्_अनन्तरम् ॥४।१८।२॥

pravRttir_vA nivRttir_vA tanmAtra-AvRtti-pUrvakam |

sarvasya jIva-jAtasya suSuptatvAd_anantaram ||

4|18|2||

pra.vRtti: vA - whether external or internal - ni.vRtti: vA =

tanmAtra-*AvRtti-pUrvakam – mo. *Apatti - x =

sarvasya jIva-jAtasya - of all born to life =

suSuptatvAt anantaram - from the state of unbroken sleep.

~m.2 Whether it is worldly action or supercosmic action, all are repetitive. This is due to the deep sleep nature of all classes of beings afterwards.

~vlm.2 As long as there is no volition nor nolition, connected with the identity of the living soul; so long it reposes in a state of rest, not unlike that of sound sleep (susupti).

~sv.2-3-4 Evolution or involution has the one infinite consciousness as its source and as its goal. During evolution, there seems to be an apparent diversity in the one infinite consciousness, in accordance with the notions that appear in that consciousness.

*moT.2. .. tanmAtrApattipUrvakam / ... //Mo_4,18.2 // sarvasya jIva-jAtasya jIva-samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt | pravRtti: vA anya-sargai: saha melanam vA | nivRttir vA sargebhya: nivRtti-rUpam brahmaNi melanam vA | tanmAtrApatti-pUrvakam tanmAtra-yoga-pUrvakam eva | bhavati | suSuptau sargANAm bIjatvena_avasthAnAt nivRtty-asambhava: sargANAm prAkaTyenAnavasthAnAt_pravRtty-asambhava iti suSuptatvAd anantaram ity uktam | anantaram iti kathanena ca suSupter_atra_avazyambhAva: sUcita: | brahma-sargayo: setutvena sthitAyA: suSupter_avazyambhAvasya suspaSTatvAt | atra ca pravRtti: jIvanmuktAnAm nivRtti: videha-muktAnAm iti viSaya-vibhAgo draSTavya: | itareSAm pravRttis_tu ajJAna-mUlatvena neha vaktum yuktA ||

प्रवृत्ति-भाजो ये जीवास्_ते तन्मात्र-प्रदर्शिन: ।

तन्मात्र-एकतया सर्गान्_मिथ: पश्यन्ति कल्पितान् ॥४।१८।३॥

pravRtti-bhAjo ye jIvAs_te tanmAtra-pradarzina: |
tanmAtra-ekatayA sargAn_mitha: pazyanti kalpitAn ||

4|18|3||

*jd.3 - pravRtti-bhAja: ye - those who are engaged in activity =

jIvAs_te - they are Living.jIva.s =

tanmAtra-pradarzina: - perceiving the elements of That =

tanmAtra-ekatayA sargAn - x =

mitha: - x =

pazyanti - they see as =

kalpitAn - x

#pravRtti

#tat #tanmAtra – tan-mAtra, That-measure. It is commonly translated as "element", but has other applications than pRthvy-Adi, the Earth Group. What is a tan-maya That-construct manifests as tan-mAtra, a That-measure, a portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra Egoity, or manas Mind; it may be anything at all.

#pradarzin

vlm.3. But living souls addicted to their wishes, view their identity with the same; and find themselves born in their desired shapes here below.

~m.3. Those Sivas who are in worldly action manifest their subtle-elemental natives. Because of unity (and similarity) of their subtle-elemental constitution, they can see each others' creations, which are individually conceived.

~VA. Visible division of beings is a mere appearance, they mutually see each other according to notions of multitude (appearing) in this same one (consciousness)
~AS. The life-forms who follow their own tendencies (pravRttibhAja:) are only enlightened by "it"_Brahman (tanmAtrapradarzina:) and because it is only one, they relate to each other's mental formulations.

*moT. prakRta-tvAt pravRtte: tanmAtrApatti-pUrvakatvam pRthak kathayati ... ye jIvAs te tanmAtra-padam gatA: / ... //Mo_4,18.3 // ye jIvA: jIvanmukta-svabhAvA: jIvA: | pravRtti-bhAja: sattva-zeSatayA pravRtti-yuktA: bhavanti | te tanmAtra-ekatayA tanmAtra-yuktyA | kalpitAn paramArthatayA kalpita-svarUpAn | sargAn | mitha: anyo_anyam | pazyanti | jIvan-muktAnAm manAMsy anyo_anyam milanti ity atra paramam rahasyam ||4|18|MoT_4,18.3 ||4|18|

ABComm. pravRttim bhajante ||4|18|

कॢप् #klRp -> #kalpita- - made, artificial • invented, [pretended] • performed • assumed, supposed • inferred • ranked mbh.&c • caparisoned (as an elephant). -> #parikalpita‑ ‑ settled, decided • fixed upon, chosen, wished for, expected, made, created, imagined, invented, contrived, arranged, distributed, divided (with khaNDa-za - cut or broken in pieces). -

तन्मात्र-ऐक्य-प्रणालेन चित्रा: सर्ग-जल-आशया: ।

परस्परम् संमिलन्ति घनताम् यान्ति च_अभित: ॥४।१८।४॥

tanmAtra-aikya-praNAlena citrA: sarga-jala-AzayA: |

parasparam saMmilanti ghanatAm yAnti ca_abhita: ||

4|18|4||

*jd.4 - tanmAtra-aikya-praNAlena - by means of the Tanmâtra-unity/identity=channel = citrA: sarga-jala-AzayA: - various creation-water-places = parasparam saMmilanti - one after another come together = ghanatAm yAnti ca abhita: - come to merge into thickness.

~m.4. Because of the extraordinary succession of subtle-elemental formations, the lakes, called worlds, mix greatly and achieve a sense of solidity.

~vlm.4. The tanmâtras of the living soul and its proclivities, run in one channel to the reservoir of life, and are thickened into one living being by their mutual coalition.

~VA. tanmAtra here is subtle notion? tanmAtra-eka notion of one (consciousness)?
Various notions of one consciousness create various oceans of creations. Notions meeing each other, become material.
~AS. I think sargajalAzaya is an analogy here. The living beings are compared to different bodies of water which come together as one.

*moT. … ||4|18| … //Mo_4,18.4 //tan-mAtrANAm paJca-tanmAtrANAm | yad aikyam | tad eva praNAla: jala-pravAha-mArga: | tena | ghanatAm ghanI-bhAvam ||4|18|MoT_4,18.4 ||4|18|

के.चित्_पृथक्.स्थिति-गता: पृथग्_एव लयम्_गता: ।

के.चिन्_मिथ: संमिलिता जगद्-गुञ्जा स्थित-अक्षता ॥४।१८।५॥

ke.cit_pRthak.sthiti-gatA: pRthag_eva layam_gatA: |

ke.cin_mitha: saMmilitA jagad-guJjA sthita-akSatA ||

4|18|5||

Somewhere, somewhen, going apart

and being apart, gone,

as to the final Doomsday gone,

there is this world, in a humming berrybush

somewhen, somewhere — mitha: saMmilitA – falsely eye-shutting — in folly closing the eyes — sthita-akSatA – state-unshattered —

ke.cit

some have come to a separate state

pRthak.sthiti-gatA:

some too to a separate end

pRthag_eva layam_gatA:

ke.cin_mitha: saMmilitA

some closing their eyes

jagad-guJjA – world-humming/berryBush — This bustling bush of berries, the world —

sthita-akSatA – state-unshattered —

~m.5. Some exist separately (individually) and so they dissolve separately. Some mix together and do not decline. These worlds are like_agurivenda' fruits (seeds).

~vlm.5. Some of them are situated apart from one another, and are dissolved also separately; and some are joined together, and are born as two gunja fruits growing together.

~sv.5-6-7-8 Some of these notions intermingle, thus producing infinite variety in this diversity. Some do not thus intermingle.

~VA. some (notions?) stay apart, some dissolve, some mix with each over,
worlds being like gunja seeds in a fruit? What does comparison with gunja mean?
~AS: Not "notions" but different life forms. Notice the masc. plural ke.cid. Some stay put apart from each other, some vanish alone, some stay together but separately like whole gunja seeds (in a heap).

~Mo. … ||4|18| nanu sarve sargaughA: tanmAtraikyapraNAlena milanty atha vA katipaye evety | atrAha — ke.cit pRthak sthitim itA: … /… sammilitA jagatSaNDA: sthitA: kRtA: //Mo_4,18.5 //ke.cid azuddha-mataya: | uttarArdhe ke.cit zuddhamataya: | kRtA: kalpitA: | na tu sahajA: ||4|18|MoT_4,18.5 ||4|18|

http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg

जगद्.गुञ्जा-सहस्राणि यत्र_असंख्यानि_अणाव् अणौ ।

अपरस्परलग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

jagad.guJjA-sahasrANi yatra_asaMkhyAni_aNAv aNau |
aparasparalagnAni kAnanam brahma nAma tat ||

4|18|6||

Thousands of berry-bush worlds are

here, as innumerable atoms,

arising one-by-one within

That, the garden called The Brahman.

~m.6. In everyone of the infinite number of atoms, there are infinite number of world-gurivendas which do not mix with each other. The forest of such of these is called Brahman.

~AS. Gunja seeds ... are little round dark red seeds which can be threaded into garlands. A more familiar analogy might be pebbles they can be piled in a heap, but are still separate as an individual pebble.

#aparaspara sambhUta a-paras=para a. "not reciprocal, not one (by) the other", only in comp. with <-sambhUta> a. not produced one by the other Bhag. —a. pl. one after the other pAN.6-1.144. —

*jd.6 - jagad-guJjA-sahasrANi - thousands of berry-bush worlds = yatra asaMkhyAni aNau aNau - where they are innumerable from atom to atom = aparaspara-lagnAni - one-after-another ascending = kAnanam brahma nAma tat - this forest is the Brahman, namely That.

मिथ: संमिलनेनैता घनताम् समुपागता: ।

यद्-यद् यत्र यथारूढम् तत्-तत् पश्यति नेतरत् ॥४।१८।७॥

mitha: saMmilanenaitA ghanatAm samupAgatA: |
yad-yad yatra yathArUDham tat-tat pazyati netarat ||

4|18|7||

*jd.7 - mitha: saMmilanena etA: - these coming falsely/seemingly together =

ghanatAm samupAgatA: - gathering into solidity = yad-yad yatra yathA ArUDham - whatever where and how arisen = tat-tat pazyati netarat - thatever is seen, not otherwise.

*mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA rUDham ... //Mo_4,18.7 // ghanatAm ghanI.bhAvam | gata: sarga: | mitha: sa melanam naiti na gacchati | yata: sa: sarga: | lakSaNayA tatrastha: pramAtA | yat yat yatra rUDham paricitam | tat tat tatra pazyati | na itarat | atra pramAtur azuddhamatitvam hetutvena bahuza: uktam ||4|18|MoT_4,18.7 ||4|18|
~m.7. When these world-unions are formed, they get into a majestic grand solidity. In whatever one establishes, he sees only that and nothing else..

~vlm.7. These being joined also with one another, became dense and thick; and remain in the same place, where it has grown.

~sv.5-6-7-8 Some of these notions intermingle, thus producing infinite variety in this diversity. Some do not thus intermingle. But, in fact, all these notions appear in every atom of existence and these atoms exist independent of one another. The totality is known as the absolute Brahman. Each individual sees only those objects which are rooted in his own mind. When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes. It is this psychological connection that creates the conviction in the reality of birth and death, and in the reality of the body. When this conviction is given up, there is the cessation of embodiment.

*jd.7 - mitha: saMmilanena etA: - these coming falsely/seemingly together =

ghanatAm samupAgatA: - gathering into solidity = yad-yad yatra yathA ArUDham - whatever where and how arisen = tat-tat pazyati netarat - thatever is seen, not otherwise.

वर्तमानम् मनोराज्यम् नैष्फल्यम् समुपागता ।

सा कृत्तिर्मनसो ज्ञेया तस्य जीवपरम्परा ॥४।१८।८॥

vartamAnam manorAjyam naiSphalyam samupAgatA |
sA kRttirmanaso jJeyA tasya jIvaparamparA ||

4|18|8||

vartamAnam manorAjyam - x =

naiSphalyam samupAgatA - x =

sA kRtti: manasa: jJeyA - x =

tasya jIva-paramparA - the succession of Living.jIvas.

~m.8. When it is not possible to know the existence of another's mental creation, the existence of several Sivas arises.

~vlm.8. The different states of the mind, ensuing upon the absence of its present objects under its province, brings on a chance in its constitution, which is called its regeneration (in a new life). (Thus the change of the mind under the change of circumstances, is reckoned its transformation to a different being).

~sv. When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes. It is this psychological connection that creates the conviction in the reality of birth and death, and in the reality of the body. When this conviction is given up, there is the cessation of embodiment.

कृत् #kRt -> #kRtti -f.- skin, hide • a garment made of skin • the hide or skin on which the religious student sits or sleeps, &c. (usually the skin of an antelope) • the birch tree, or its bark (used for writing upon, [by "Indians " east and west! das....@gmail.com] for making hookah pipes, &c.) • (= <kRttikA>) one of the lunar mansions (the Pleiads) • a house. - y2010.028

छिद् #chid -> #vicchid -> #vicchitti -f.- cutting asunder or off • breaking off • prevention • interruption • cessation TBr. &c. &c. • wanting • lack of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style SAh. Kuval. • irregularity or carelessness in dress and decoration VAs. Dazar.

~AB. ... saiva kRttir vicchittir mano-bheda-hetur jJeyA ... ||

परस्परम् संमिलताम् सर्गाणाम् रूढ-भाविनाम् ।

देह-सत्ता भृशम् रुढा देह-अभावस्_तु विस्मृति: ॥४।१८।९॥

parasparam saMmilatAm sargANAm rUDha-bhAvinAm |
deha-sattA bhRzam ruDhA deha-abhAvas_tu vismRti: ||

4|18|9||

parasparam saMmilatAm - x =

sargANAm - of the creations =

rUDha-bhAvinAm - x =

deha-sattA bhRzam ruDhA - x =

deha-abhAvas tu - x =

vismRti: - x =

m.9 When there is a feeling of certainty in the creations, the existence of corporeal body becomes well established. When these creations are not perceived, then the existence of body also will also be ignored.

~vlm.9. Thus every regeneration of the mind in a new life, is accompanied with its concomitant desires, and their results. The new life is attended with its proper body, unless the mind has lost its reminiscence.

~sv.9-10 It is only because of forgetfulness of truth that the confusion arises that the unreal is real. By the purification of the life-force (prana) and by the knowledge of that which is beyond this prana or life-force, one gains knowledge of all that is to be known concerning the activities of the mind as well as the basis for the succession of births.

*moT.9. evam vibhinna-... ¶ samAna-manorAjyatvAj jIvA: parasparam milanti iti bhAva: | jIva-paramparA: katham-bhUtA: | sargANAm rUDhau satyatAyAm | bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha-matInAm sargA: tanmAtra-aikya-praNAlena sarvadA milanti | azuddha-matInAm tu kadAcid eka-saGkalpatvena iti ||4|18|MoT_4,18.8b ||4|18| nanu katham iyam deha-sattA prAkaTyam gatA yad vazôdita-saGkalpAkhya-malAvRta-buddhInAm tanmAtraîkya-praNAlena anya-sargai: saha melanam na bhavati—ityatrAha ||4|18| parasparam ...rUDhibhAvanA: //Mo_4,18.8b // dehasattA... vismRta: //Mo_4,18.10 a//

देहत्व-परिरूढत्वाच् चिद्.द्-हेम्ना विस्मृत-आत्मना ।

मिथ्या-अनुभूता_अविद्या तु सुद्धा कटकतामिता ॥४।१८।१०॥

dehatva-parirUDhatvAc cid.d-hemnA vismRta-AtmanA |

mithyA-anubhUtA_avidyA tu suddhA kaTakatAmitA ||

4|18|10||

dehatva-parirUDhatvAt - x =

cid-d-hemnA vismRtAtmanA - x =

mithyA-anubhUtA_avidyA tu - x =

suddhA kaTakatAmitA - x.

*moT. .. cidvyomnA vismRtAtmanA //Mo_4,18.9// cidvyomnA dehatvaparirUDhatvAt cidvyomakartRkAt dehabhAve parirUDhatvAt | cidvyomnA svAtmatvena bhAvitAt dehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA | tu pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAliko HbhAva: | cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa | vismRta: vismRtim nIta: ||

m.10 When the body-existence is well established, self is forgotten. False experiences arise and ignorance emerges. It is like the bracelet-hood becoming prominent (instead of god).

~vlm.10. As the pure Spirit taking the form of the vital breath, performs the functions of the body; so the mind being reborn in a new body, is employed in all the functions of the same body.

यथा शुद्धा: प्राण-मरुत्-पर-प्राण.आदि-वेदनात् ।

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग-अन्तर्-आश्रयम् ॥४।१८।११॥

yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |
vetti vedyam manorAjyam tathA sarga-antar-Azrayam ||

4|18|11||

*jd.11 - yathA zuddhA: - as these pure = prANa-marut-para-prANa.Adi-vedanAt – from prANa.Air-other-prANa.process-knowing = vetti - one knows = vedyam manorAjyam – the mental realm is to be known = tathA sarga-antar-Azrayam – thus it is a rest within creation.

~m.11 One can enter the mental empire of another when the vital airs are pure (and consequently the mind becomes pure).

~vlm.11. The souls of all living beings are subject to the three states of waking, dreaming, and sound sleep, which are caused by the mind and not by the body.

*moT.11. yathA zuddhaprANamarut paraprANAbhivedhanAt / vetti vedhyamanorAjyam tathA sargAn narAzrayI //Mo_4,18.10 // yathA zuddhaprANamarut{#18} prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat | paraprANAbhivedhanAt | paraprANeSu yat abhivedhanam abhivyApti: | tasmAt | parapurapravezAd iti yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya puruSasya | manorAjyam vetti | tathA tadvat | narAzrayI tanmAtrapraNAlenAnyapuruSAviSTa: jIvanmukta: puruSaH{#19} brahmaNa: prathamam utthita: puruSo vA | sargAn{#20} AzritapuruSasargAn | vetti ||

VA. as pure prana-wind (?), by knowledge of greater prana etc, one
knows what is to be known, understands fantasies of the mind and state
of being inside creation.
~AS. The AB commentary makes it clear. He gives analogy of parakAyApraveza (entering someone else's body by using haThayoga technique). As purified prANa by sensing other's prANa and associated things (paraprANAdivedanAt) also knows the thoughts in mind (of others) likewise pure mind knows the minds of other created beings.

~sv.11-12-13-14-15-16 The self of all living beings passes through three states: waking, dreaming and deep sleep. They have nothing to do with the body. (Even this is based on the assumption of the existence of living beings in the one self, which is not the truth. ) The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life-cycle.

सर्वेषाम् जीव-राशीनाम्_आत्म-अवस्था-त्रयम् श्रित: ।

जाग्रत्.स्वप्न.सुषुप्त्य्-आख्यम्_अत्र देहो न कारणम् ॥४।१८।१२॥

sarveSAm jIva-rAzInAm_Atma-avasthA-trayam zrita: |
jAgrat.svapna.suSupty-Akhyam_atra deho na kAraNam ||

4|18|12||

sarveSAm jIva-rAzInAm - x =

Atma-avasthA-trayam zrita: - x =

jAgrat.svapna.suSupty-Akhyam - x =

atra - here / of this =

deho na kAraNam - Body is not the cause.

*moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo_4,18.11 // atra avasthAtrayAzrayaNe ||

~m.12 In all beings, the three states of waking, dream and deep sleep states are dependent on individual self (the Siva). Body is not the cause for them.

~vlm.12. Thus the soul passing under the triple condition in its living state, does not give rise to the body, as the sea-water gives rise to the waves. (The body is caused by the mind, and not by the soul which has no connection with it).

एवम्_आत्मनि जीवत्वे सत्य्_अवस्था.त्रय-आत्मनि ।

न.च_अम्भसि_इव वीचित्वम्_अस्मिन्_कचति देहता ॥४।१८।१३॥

evam_Atmani jIvatve saty_avasthA.traya-Atmani |
na.ca_ambhasi_iva vIcitvam_asmin_kacati dehatA ||

4|18|13||

evam_Atmani jIvatve - x =

saty_avasthA.traya-Atmani - x =

na.ca_ambhasi_iva vIcitvam - x =

asmin_kacati dehatA - x.

*moT.13. evam Atmani jIvatvam anyAvasthAtrayAtmani / tApAmbhasi_iva ... //Mo_4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena bhAsamAnam | yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam yasya | tAdRze | asmin jIvatvAvacchinne | Atmani ||4|18|MoT_4,18.12 ||

~m.13. The three states exist when Self is individualised as ‘Siva”. It is like waves existing due to water. These states do not arise because of the Corporeal body.

~vlm.13. The living soul having attained its intellectual state, and the rest of the conditions of sound sleep (susupti), is awakened to the knowledge of itself, and is released from its rebirth; while the ignorant soul is subjected to be born again.

cati dehatA ||
~VA. so in Self, jiva-hood and its three states being true is not a fact, bodies appear in this Self like waves in ocean.
~AS. Thus the property of being a body does not arise in a soul (Atmani dehatA na kacati )-even while it is in the jIva stage with three states, just as water does not acquire the property of being waves.

चित्-कलापदम्_आसाद्य सुषुप्त-अन्य-पद-स्थितम् ।

बुद्धो निवर्तते जीवो मूढ: सर्गे प्रवर्तते ॥४।१८।१४॥

cit-kalApadam_AsAdya suSupta-anya-pada-sthitam |
buddho nivartate jIvo mUDha: sarge pravartate ||

4|18|14||

cit-kalApadam_AsAdya - x =

suSupta-anya-pada-sthitam - x =

buddha: nivartate jIva: mUDha: sarge pravartate - x.

*moT.14. citkalApadam AsAdya suSuptAntapade sthitam / buddho nivartate jIva: mUDha: sarge pravartate //Mo_4,18.13 // citkalApadam turyAkhyam padam | buddha: cit-kalAvimarzana-samartha: | nivartate puna: viSayeSv Asaktim na bhajate | pravartate viSayAsaktim bhajate || *moT.14b-15a. svabhAvazuddhir hi yadA tadA maitrI pravartate / ... //Mo_4,18.14 // maitrI katham.bhUtA eva | dvayo: ekatva-rUpA eva | dvayor ekatvam eva hi maitrI.zabda.artha: | puna: katham.bhUtA | su.sauhArda-nidarzanA | susauhArdam prazasta-mitra-bhAva: | nidarzanam dRSTAnta: yasyA: | sA | susauhArde hi dvayor ekatvam eva bhavati ||

~m.14 Tasting the aspects of consciousness, a Siva turns away from bonded state and gets established in the state of transcendence. Foolish people continue in the worldly life.

~vlm.14. And though the knowing and unknowing souls attain the state of susupti, and resemble each other in kind; yet the unknowing susupta soul, which is not awakened to the knowledge of its spirituality, is doomed to be reborn in the mortal world.

द्वयोर्_एक-स्वरूपा_एव स्व.सौहार्द-निदर्शनात् ।

अज्ञ: सुषुप्तो_अ-संबुद्धो जीव: कश्.चित्_स सर्ग.भाक् ॥४।१८।१५॥

dvayor_eka-svarUpA_eva sva.sauhArda-nidarzanAt |
ajJa: suSupto_a-saMbuddho jIva: kaz.cit_sa sarga.bhAk ||

4|18|15||

dvayor_eka-svarUpA_eva - x =

sva.sauhArda-nidarzanAt - x =
ajJa: suSupta:_a-saMbuddha: jIva: kaz.cit - x =

sa sarga.bhAk – x.

~m.15 The two are (in fact) same due to their good nature when deep sleep state is achieved, whether ignorant or enlightened. Some beings shine the world.

~vlm.15. The ubiquity of the intellect, makes it pass into the mind in its next birth; and exhibit itself in different forms in all its succeeding and subordinate regenerations: (stages of life).

#sauhArdanidarzanAt
#sargabhAk

~VA. both (ignorant and wise) have the same nature deep in hearts?, but ignorant in deep sleep is not awakened, and continues to be in creation as some jiva
~AS. Both (ignorant and wise) have the same type of deep sleep since -even the ignorant is_related to the soul as indicated in scriptures (sva-sauhArdanidarzanAt) only difference being the ignorant sleeps unenlightened and so is entitled to continue in the world. Thus, even though he gets close to his soul in deep sleep, he does not stay in contact after waking and returns to the world.

*moT.14b-15a. .. / dvayor ekatvarUpaiva susauhArdanidarzanA //Mo_4,18.14 //
maitrI kathambhUtA eva | dvayo: ekatvarUpA eva | dvayor ekatvam eva hi maitrI.zabdArtha: | puna: kathambhUtA | susauhArdanidarzanA | susauhArdam prazastamitrabhAva: | nidarzanam dRSTAnta: yasyA: | sA | susauhArde hi dvayor ekatvam eva bhavati ||4|18|MoT_4,18.14 ||4|18|

सर्व.गत्वाच्_चित: कश्.चित् पर-सर्गेण नीयते ।

सर्गे सर्गे पृथग्.रूपम् सन्ति सर्ग-अन्तराण्य्_अपि ॥४।१८।१६॥

sarva.gatvAc_cita: kaz.cit para-sargeNa nIyate |

sarge sarge pRthag.rUpam santi sarga-antarANy_api ||

4|18|16||

sarva.gatvAc cita: kaz.cit - x =

para-sargeNa nIyate - x =

sarge sarge pRthag.rUpam - x =

santi sarga-antarANi api – x.

~vwv.361/4.18.16b-17. Within every world, there are other worlds too of different kinds. Like the basic coverings of a plantain tree, there are multitudes of worlds existing within them also.

*moT. sarvagatvAc cita: kaz.cit parasargeNa nIyate //Mo_4,18.15b // sva-sarga.bhAk suSupta-avasthAyA: pUrvam yAdRk-svabhAva AsIt | tAdRk-svabhAva eva_ity artha: | parasargeNa nayanam svabhAva-parivRtti: jJeyA | zukrAdi-sarga-dRSTAntena vA para-sarga.nayanam yojyam ||4|18|MoT_4,18.15 ||4|18| nanu tasmin sarge_anya: sarga: kutrAsti yenAsau nIyata ity | atrAha — sarge sarge pRthagrUpam santi sargAntarANy api //Mo_4,18.16ba// yathA kadalI-daleSv antar anyAni dalAni santi teSv antar apy anyAni tathA sargeSv api sargAntarANi santi ||4|18|

~m.16 Since consciousness is immanent in all, some can enter the (mental) creations of others. Even in a given creation there can be many many creations.

~vlm.16. Among these repeated births, the subordinate regenerations resemble the many folded coatings of a plantain tree; and the spirit of Brahma is contiguous to, and pervades the whole, like the lofty leaves of the same tree.

तेष्व्_अप्य्_अन्तस्थ-सर्ग-ओघा: कदली-दल.पीठवत् ।

सर्व.सर्ग-अन्तरादूरम् पत्र-पीवर-वृत्तिमत् ॥४।१८।१७॥

teSv_apy_antastha-sarga-oghA: kadalI-dala.pIThavat |

sarva.sarga-antarAdUram patra-pIvara-vRttimat ||

4|18|17||

*jd.17 - teSu_api_anta.stha-sarga-oghA: - x =

kadalI-dala.pIThavat - x =

sarva.sarga-antarAdUram - x =

patra-pIvara-vRttimat - x.

~vwv.361/4.18.16b-17a. Within every world, there are other worlds too of different kinds. Like the basic coverings of a plantain tree, there are multitudes of worlds existing within them also.

*moT. teSv ... pIThavat //Mo_4,18.16b // teSv antar apy anyAni santIti piNDArtha: ||4|18|MoT_4,18.16 ||4|18| sarge sargAntarApUrapattrapIvaravRttimAn //Mo_4,18.17a //sarge ekasmin sarge | ya: sargAntarApUra: anyasargasamUha: | sa eva pattrANi | tai: pIvarA bRMhaNarUpA |

~m.17 In these also, there can be innumerable creations like the thick peels of a banana stump. These are spread like thickly spread banana leaves (of a banana plant).

~vlm.17. The influence of the Divine spirit, is as cool as the cooling shade of a plantain arbour. It is of its own nature; and is as unchangeable as the pith of the plantain tree, notwithstanding the changes in all its outer coats and coverings.

~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led from one life-cycle to another, even beyond the world-cycle. Such creations are endless, one appearing within another like the barks of a plantain stem. Of course, it is unwise to compare Brahman the absolute with anything.

स्वभाव-शीतलम्_ब्रह्म कदली.दल-मण्डप: ।

कदल्याम्_अन्यता न_अस्ति यथा पत्र-शतेष्व्_अपि ॥४।१८।१८॥

svabhAva-zItalambrahma kadalI.dala-maNDapa: |
kadalyAm_anyatA na_asti yathA patra-zateSv_api ||

4|18|18||
*jd.18 -

svabhAva-zItalambrahma - x =

kadalI.dala-maNDapa: - x =

kadalyAm_anyatA na_asti - x =

yathA patra-zateSu_api - x.

~m.18 Brahman is cool like a bower of banana leaves. There is only banana-ness everywhere; there is nothing else inspite of the many leaves (i.e. creations).

~vlm.18. There is no difference or diversity in the nature of Brahmá the creator, in his repeated and manifold creations of worlds; for he being the seed of the world, shoots forth by his moisture into the form of the expanded tree of the world, and becomes the same seed again.

~AS. .. Even though the plantain has numerous layers, it is just one!

~sv.17-18-19-20-21-22 ... Such creations are endless, one appearing within another like the barks of a plantain stem...

*moT. ..brahma-tattve_anyatA na_asti tathA sarga-zateSv_api //Mo_4,18.18b //
spaSTam ||

ब्रह्म-तत्त्वे_अन्यता न_अस्ति तथा सर्ग-शतेष्व्_अपि ।

बीजम्_एव रसात्_फुल्लम् भूत्वा बीजम् पुनर्_भवेत् ॥४।१८।१९॥

brahma-tattve_anyatA na_asti tathA sarga-zateSv_api |
bIjam_eva rasAt_phullam bhUtvA bIjam punarbhavet ||

4|18|19||

*jd.19 -

brahma-tattve_anyatA na_asti - x =

tathA sarga-zateSu_api - x =
bIjam_eva rasAt_phullam bhUtvA - x =

bIjam punarbhavet - x.

*moT.19b-20a. bIjAt phalam rasAd bhUtvA yathA bIjam punar bhavet / ... //Mo_4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | puna: bIjam bhavet | tathA brahma mano bhUtvA bodhAt | puna: brahma bhavet ||

~m.19. There is nothing else other than Brahman-native whatever be the number of creations. A seed is full of essence and it generates again thro_a the cycle of tree and fruits.

~vlm.19. So Brahma taking the form of the mind, becomes the same Brahmá by reminiscence of his mind; as the sap of the soil makes the seed to bring forth the fruit, which reproduces the like seed.

तथा ब्रह्म मनो भूत्वा बोधाद्_ब्रह्म परम् भवेत् ।

रस-कारणकम् बीजम् फल-भावेन जृम्भते ॥४।१८।२०॥

tathA brahma mano bhUtvA bodhAdbrahma param bhavet |
rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||

4|18|20||

tathA brahma manas bhUtvA - x =

bodhAdbrahma param bhavet - x =
rasa-kAraNakam - the causal sap =

bIjam - x =

phala-bhAvena jRmbhate - x.

~m.20 Brahman becomes mind and through enlightenment and consequent knowledge returns back to its Brahman-hood. It is like the cycle of seed-tree fruits-seed.

~vlm.20. So the productive seed proceeding from Brahmá, displays itself in the form of the world. But as no body can say what is the cause of the sap in the seed, so no one can tell why the spirit of God, teems with productive seed (of Brahmá) in it.

*moT.19b-20a.... / ... bodhAd brahma punar bhavet //Mo_4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | puna: bIjam bhavet | tathA brahma mano bhUtvA bodhAt | puna: brahma bhavet || *moT.20b. . brahmakAraNako jIvo jagadrUpeNa jRmbhate //Mo_4,18.20 //

ब्रह्म-कारणको जीवो जगद्-रूपेण जृम्भते ।

रसस्य कारणम् किम् स्याद्_इति वक्तुम् न युज्यते ॥४।१८।२१॥

brahma-kAraNako jIvo jagad-rUpeNa jRmbhate |
rasasya kAraNam kim syAd_iti vaktum na yujyate ||

4|18|21||

brahma-kAraNaka: - a brahmic activation = jIva: - the Living.jIva = jagad-rUpeNa - thru the world-form it expands - jRmbhate = rasasya kAraNam - as for the cause of the rasa.sap = kim syAt iti vaktum na yujyate - whatever is said does not suit the case.

~m.21-22. Siva swells and expands into the world form because of Brahman. To say that it is due to the cycle of flow of the essential native, is not a sound statement. It does not fit even to say that Brahman is the cause (of this world). To say that there is no distinction, by the very nature of Brahman (between Brahman and World) does not also suit.

~vlm.21. So no one should inquire into the cause of Brahma; because his nature being inscrutable and undefinable, it is improper to say him this or the other.

*moT.21b. .. //Mo_4,18.21a // katham na yujyata ity | atrAha svabhAva iti | svabhAva: param kevalam | nirvizeSatvAt | vaktum abhiyogaviSayatAm netum | na yujyate | svabhAvasyAbhiyoge kriyamANe avizeSAt sarveSu svabhAveSv abhiyoga: prApnotIti nirvizeSatvAd iti padasyAbhiprAya: ||

*jd.21 - brahma-kAraNaka: - a brahmic activation = jIva: - the Living.jIva = jagad-rUpeNa - thru the world-form it expands - jRmbhate = rasasya kAraNam - as for the cause of the rasa.sap = kim syAt iti vaktum na yujyate - whatever is said does not suit the case.

ब्रह्मण: कारणम् किम् स्याद्_इति वक्तुम् न युज्यते ।

स्वभावो निर्विशेषत्वात्_परो वक्तुम् न युज्यते ॥४।१८।२२॥

brahmaNa: kAraNam kim syAd_iti vaktum na yujyate |

svabhAvo nirvizeSatvAt_paro vaktum na yujyate ||

4|18|22

"What might be the cause of the brahman.Immensity?"

is not right to say

"By nature the Supreme is without distinctions"

is not right to say

~vlm.22. He must not attribute causality to what is not the cause, nor impute the causation of material bodies to the immaterial spirit of God, that is the prime and supreme cause of all: (as the Prototype). We must reason rightly regarding what is certain truth, and not argue falsely about what transcends our knowledge.

*jd.22 - "brahmaNa: kAraNam kim syAd" iti - "What might be the cause of the Brahman Immensity?" = vaktum na yujyate - is not suitable to say = svabhAvo nirvizeSatvAt para: - "By nature the Supreme is without distinctions" = vaktum na yujyate - is not suitable to say.

न_अ-कारणे कारण-आदि परे वस्त्व्-आदि-कारणे ।

विचारणीय: सारो हि किम् असार-विचारणै: ॥४।१८।२३॥

na_a-kAraNe kAraNa-Adi pare vastv-Adi-kAraNe |

vicAraNIya: sAro hi kim asAra-vicAraNai: ||

4|18|23||

*jd.23 - na akAraNe - not about the causeless =

kAraNa-Adi pare - the subsequent causation =

vastv-Adi-kAraNe - the cause of materiality =

vicAraNIya: sAro hi - but rather the sAra.Essence is for enquiry —

kim asAra-vicAraNai: – what is essenceless enquiry?

~m.23 Why indulge into sapless and uninteresting inquiry into reasons and logics into reasons and logics into the (natives) of non-casual Brahman? The causes for material and other kinds of things are worthy of inquiry.

~sv.23. One should enquire into that which is truly the uncaused cause of all substances, which is yet beyond all such causation: this alone is worth enquiring into, for this alone is the essential. Why enquire into the non-essential?

~vlm.23. The seed casts off its seedy form, and assumes the shape of the fruit; but Brahma (the seed of all) contains the fruit (of the universe) in his bosom, without laying aside the seed.

*moT. nAkAraNe kAraNAdi pare vAstv AdikAraNe //Mo_4,18.22b // asata: sarvamayatvAyogAt iti bhAva: | nAkAraNa iti | akAraNe na vidyate kAraNam yasya | tAdRze | AdikAraNe pare utkRSTe cin.mAtre | kAraNAdi na asti | AdikAraNatvApAyAd iti bhAva: ||

बीजम् जहद्_बीज-वपु: फली.भूतम् विलोक्यते ।

ब्रह्माजहन्_निज.वपु: फलम् बीजे च संस्थितम् ॥४।१८।२४॥

bIjam jahadbIja-vapu: phalI.bhUtam vilokyate |

brahmAjahan_nija.vapu: phalam bIje ca saMsthitam ||

4|18|24||

a seed discarding its seed-case

is perceived as a fruit-body.

brahmA does not discard his native body

and so the fruit exists within the seed.

~vwv. A seed, giving up its seed-form, is seen as having become a fruit. brahman (or the Absolute), not relinquishing its nature, is remaining as a fruit within a seed (i.e. without transformation).

~sv.24-25-26 O rAma, the tree in a seed grows out of it after destroying the seed: but Brahman creates this world without destroying itself — the tree (world) appears even when the seed (Brahman) is as it is.

बीजस्य_आकृतिमत्_सर्वम् तेन_अन्-आकृतिमत्-पदम् ।

न युज्यते समी.कर्तुम् तस्मान्_न_अस्त्य्_उपमा शिवे ॥४।१८।२५॥

bIjasya_AkRtimat_sarvam tena_an-AkRtimat-padam |

na yujyate samI.kartum tasmAn_na_asty_upamA zive ||

4|18|25||
bIjasya_AkRtimat_sarvam - everything has a form like a seed =

tena_an-AkRtimat-padam - byThat/therefore =

na yujyate samI.kartum - x =

tasmAt_na_asty_upamA zive - therefrom there is no like in ziva.

*moT. .. tenAnAkRti tatpadam / ... //Mo_4,18.24 // sarvam samastam svarUpam | bIjasya_AkRtimat bhavati | tena tato heto: | zive zuddha-cin.mAtra-tattve | upamA na_asti ||

~m.25 A seed is totally with form. And so it is not proper to compare seed and Brahman since Brahman is formless and shapeless. There is, therefore, nothing that can be a simile to the Supreme.

~vlm.25. Brahma evolves himself in his creation and does not produce the world like the fruit from the seed; therefore know the world as the vacuous heart of Brahma, and is neither born nor unborn of itself.

~sv.24-25-26 O rAma, the tree in a seed grows out of it after destroying the seed: but Brahman creates this world without destroying itself — the tree (world) appears even when the seed (Brahman) is as it is. Hence, it is impossible to compare the incomparable Brahman with anything whatsoever; whereas the tree, etc. are definable material substances, Brahman is nameless and formless being. It is Brahman alone that becomes what appears to be of a different nature; yet, from another point of view, it does not so become, for it is eternal and changeless. One cannot therefore posit anything concerning Brahman: it is not possible to say that it has not become all this, nor is it possible to say that it has become all this.

स्वम्_एव जायते स्व.आभम्_न च तत्_जायते_अन्य.दृक् ।

अतो न जातम्_न_अ.जातम्_विद्धि ब्रह्म नभो जगत् ॥४।१८।२६॥

svam_eva jAyate sva.Abham_na ca tat_jAyate_anya.dRk |
ato na jAtam_na_a.jAtam_viddhi brahma nabho jagat ||

4|18|26||

*jd.26 - svam_eva jAyate sva.Abham - x =

na ca tat_jAyate_anya.dRk - x =
ato na jAtam_na_a.jAtam - x =

viddhi brahma nabho jagat - x.

~m. 26 Brahman is itself. It resembles itself. It is not like any other thing. And so know that this world is neither born nor unborn in the consciousness-ether.

~vlm.26. The viewer viewing the view, is unable to see himself (his inward soul) because his consciousness being engrossed by external objects, is disabled from looking into itself.

*moT.26. kham_eva jAyate khAbhAn_na ca taj jAyate_'nyadRk / ato na jAtam vA jAtam viddhi brahmanabho jagat //Mo_4,18.25 // khAbhAt atyanta-nairmalyena_AkAza-tulyAt brahmaNa: | kham eva jAyate | nanu katham etad ity Aha | na ceti | cazabdo hetau | yata: tat jagannAma kham | anyadRk brahmetaradRgrUpam | na jAyate notpadyate | phalitam kathayati ata iti | ata: paramArthato | na jAtam | AbhAsata: jAtam vA | jagat brahmanabha: brahmAkAzam | viddhi ||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा संप्रपश्यति ।

प्रपञ्च-आक्रान्त-संवित्ते: कस्य_उदेति निजा स्थिति: ॥४।१८।२७॥

dRzyam pazyan svam AtmAnam na draSTA saMprapazyati |
prapaJca-AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||

4|18|27||

*jd.27 - dRzyam pazyan svam AtmAnam - seeing ones own self as dRzya.Percept– object =

na draSTA saMprapazyati - no Perceiver so perceives =

prapaJca-AkrAnta-saMvitte: - x =

kasya udeti nijA sthiti: - from what would the natural state arise?

sv.27. When the self is seen as an object, the seer is not seen (realised); as long as the objective universe is perceived one does not realise the self.

~m.27 A perceiver cannot perceive himself. How can any knowledge which is completely seized and possessed by this world, reveal the true state?

~vlm.27. Of what avail is sagacity to one, whose mind labours under the error of water in a mirage; and what power has the mirage over a mind, which is possessed of its sagacity?

*moT.27. .. / ... //Mo_4,18.26 // draSTA dRzyam dRzikriyAviSayIbhUtam bhAvajAtam | pazyan | svam AtmAnam draSTRrUpam nijam AtmAnam | na pazyati nAnubhavati | prapaJcenAkrAntA svonmukhatAm nItA | saMvitti: yasya | tAdRzasya | kasya puruSasya | nijA sthiti: svam svarUpam | udeti sphurati | na kasyApIty artha: ||

मृग-तृष्णा-जल.भ्रान्तौ सत्याम् का_इव विदग्धता ।

विदग्धतायाम् सत्याम् तु का_इव_असौ मृग-तृष्णिका ॥४।१८।२८॥

mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |
vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||

4|18|28||

mRga-tRSNA-jala.bhrAntau - in the thirsty-deer-mirage delusion =

satyAm kA iva - what would be real = vidagdhatA - x? =

vidagdhatAyAm satyAm tu - x =

kA iva asau mRga-tRSNikA - x.

jd. This is wordplay on #vidagdha.

(1) cooked, burnt.up, consumed, digested (food);

(2) shrewd, clever, scholarly (paNDita), cunning.

*moT. .. satyAm keva vidagdhatA / ... satyAm tu kevAsau mRgatRSNikA //Mo_4,18.27// ato vidagdhatA eva satsaGgama-AdinA poSaNIyA_iti bhAva: ||

~sv.28 When you see the mirage as water, you do not perceive the rising hot-air; but, when you perceive the hot-air, you do not see water in the mirage! When one is truth, the other is not. The eyes which perceive all the objects of the world, do not see themselves.

~m.28 Where is truth when the illusion of water is a mirage occurs? Truth is burnt away. Where is illusion when mirage disappears? Truth is revealed.

आकाश-विशदो द्रष्टा सर्व.अङ्गो_अपि न पश्यति ।

नेत्रम् निजम्_इव_आत्मानम् दृशी.भूतम्_अहो भ्रम: ॥४।१८।२९॥

AkAza-vizado draSTA sarva.aGgo_api na pazyati |
netram nijam_iva_AtmAnam dRzI.bhUtam_aho bhrama: ||

4|18|29||

*jd.29 - AkAza-vizada: draSTA - the Space-pure Seer =

sarva.aGga:_api - tho in all bodies =

na pazyati - does not see =

netram nijam_iva - x =

AtmAnam dRzI.bhUtam - x =

aho bhrama: - O what a delusion!

~m.29 When a perceiver is as vast as and spread over the entire space, he cannot see his own limbs. Self can be seen only when eyes are there. What a MAya!

~vlm.29. As the looker on the clear sky, does not see what is above the skies; so we see ourselves and others as material beings; but cannot see the inward part of the immaterial soul, as the wise men do.

~VA. pure-space complete seer does not sees own self as (he does not see) its eye, being greatly deluded by seeing objects.
~AS. The two verses 29, 30 are an interesting pair well analyzed by AB, (and completely garbled by VLM). A clear observer encompassing all does not see himself as an object of vision (dRzIbhUtam) just as one does not see one's eye (while looking at other things. Oh, what an illusion. The point is that when you look outside, you don't hope to see yourself (who is inside).

आकाश-विशदो द्रष्टा सर्व.अङ्गो_अपि न पश्यति ।

तेषाम् निजम्_इव_आत्मानम् दृशी.भूतम्_इव_अ-भ्रम: ॥४।१८।३०॥

AkAza-vizado draSTA sarva.aGgo_api na pazyati |
teSAm nijam_iva_AtmAnam dRzI.bhUtam_iva_a-bhrama: ||

4|18|30||

*jd.30 –

AkAza-vizada: draSTA - Space-pure Seer = sarva.aGga:_api - altho the All-body = na pazyati - does not see = teSAm nijam_iva - as.if innate in these = AtmAnam

the Self = dRzI.bhUtam_iva_a-bhrama: - as.if a seen being.

*moT.30. .. / netram nijam ivAtmAnam dRzIbhUtam aho bhrama: //Mo_4,18.28 // AkAzavad vizada: zuddhacin.mAtrarUpatvenAtyantanirmala: | draSTA | dRzIbhUtam dRzyabhAvam gatam | AtmAnam draSTAkhyam AtmAnam | na pazyati | kim iva | netram iva | yathA netram nijam AtmAnam na pazyati | tathety artha: | aho bhrama: bhavati ||4|18|MoT_4,18.28 ||

~m.30. When a person is as vast as and spread over the entire space, he cannot see his own limbs. Those without any illusion can see their self as true.

~vlm.30. Brahma who is as clear as the firmament, cannot be perceived by all our endeavours; because the sight of the sky as a visible thing, cannot give us an insight into the invisible Brahma; (which fills all space with his presence).

~VA. pure-space complete seer does not see them (objects) as their own (independent?) he does not gets deluded by visible objects
~AS. But Would you not see "other souls", outside, then? No! If one with such a clear vision is disillusioned (abhrama:) he does not see others' souls like his own (because, he would not see the duality in the world!)

आकाश-विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।

दृश्ये दृश्यतया दृष्टे त्व्_अस्य लाभ: सु.दूरत: ॥४।१८।३१॥

AkAza-vizadam brahma yatnena_api na labhyate |
dRzye dRzyatayA dRSTe tv_asya lAbha: su.dUrata: ||

4|18|31||

*jd.31 - AkAza-vizadam - Space-pure = brahman.Immensity = even with effort is not got - yatnena_api na labhyate =

dRzye dRzyatayA dRSTe tu x

asya lAbha: su.dUrata: x

*moT.31. .. //Mo_4,18.29 // kuto na labhyate ity | atrAha dRzya iti | tena dRzye dRzyatvAdarzanam eva brahmalabdhir iti bhAva: ||

~sv.31 As long as one entertains the notion of objectivity, the self is not realised. Brahman is as subtle and pure as space.

~m.31. Brahman who is spread over the entire space/ether cannot be achieved by effort as long as one sees a phenomenon as a phenomenon.

~vlm.31. Such a sight cannot present itself to us, unless we can see the true form of God; but it is far from being visible to the beholder, as the sight of subtilest things.

तादृग्-भाव-स्वरूपेण विना यत्र न दृश्यते ।

तत्र_अपि दू.रोदस्ता_एव द्रष्टु: सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tAdRg.bhAva-svarUpeNa vinA yatra na dRzyate |
tatra_api dUra-udastA_eva draSTu: sUkSmasya dRzyatA ||

4|18|32||

*jd.32 - tAdRg.bhAva-svarUpeNa vinA - without that.being-nature

where it is not seen =

yatra - x =

na dRzyate - even there =

tatra_api - x =

dUra-udastA_eva - cast very far away =

draSTu: sUkSmasya dRzyatA - the perceptive state of theSeer of the subtle.

~vlm.32. We see the outward sight because we cannot see the beholder of the sight; (i. e. God himself who beholds his works). The beholder (God) is only the existent being, and the visibles are all nothing.

~VA. so, without seeing being's own nature, vision of subtle observer is indeed far away.
~AS. When it is observed without looking for its true nature, the visibility for one trying to observe the subtle Brahman is totally lost (dUrodastA eva). In other words, if one hopes to see Brahman just as one sees a concrete object like a pot etc., then one has no hope of "subtle" Brahman. You have t have the correct "seeing attitude".

दृश्यम्_च दृश्यते तेन द्रष्टा राम न दृश्यते ।

द्रष्टा_एव सम्भवति_एको न.तु दृश्यम्_इह_अस्ति हि ॥४।१८।३३॥

dRzyam_ca dRzyate tena draSTA rAma na dRzyate |

draSTA_eva sambhavati_eko na.tu dRzyam_iha_asti hi ||

4|18|33||

and the Seen is seen

by That/therefore

the Seer, rAma, does not see

since the Seer conjoins with the One

there cannot be anything Seen.

~sv.33 It cannot be realised by any effort whatsoever. As long as one sees what is seen with the inner feeling that they are objects of perception (himself being their separate seer or subject), the realisation of Brahman is far indeed.

~m.33.If the all-immanent perceiver abides as phenomenon where is observer hood? ...

~VA. by (while) seeing visibles, o rAma, seer is not seen; (seer is seen) only when seer becomes one (with seen), for here is not seen at all.
~AS. By such an attempt of vision (tena) the visible objects (dRzyaM) can be seen, not the observer (dRSTA). Moreover, only the observer possibly exists (dRSTA eva saMbhavati), and there is no visible world (in reality). In other words, an attempt to "see" in the usual sense will only lead to observing illusions, never the true Brahman.

द्रष्टा सर्व.आत्मको दृश्ये स्थितश्_चेत्_का_एव द्रष्टृता ।

सर्व.शक्तिमता राज्ञा यद्.यत्_संपद्यते यथा ॥४।१८।३४॥

draSTA sarva.Atmako dRzye sthitaz_cet_kA_eva draSTRtA |
sarva.zaktimatA rAjJA yad.yat_saMpadyate yathA ||

4|18|34||

*jd.34 - draSTA sarva.Atmaka: - x =

dRzye sthita: cet - x =

kA_eva draSTRtA - x =
sarva.zaktimatA rAjJA - x =

yad.yat - x =

saMpadyate yathA ... – x.

~m.34-36 Whatever that perceiver experiences inside that alone emerges out. It is like the sugarcane juice which forms the sweet jaggery.

~vlm.34. As the sweet saccharine juice of the sugarcane, thickens itself into the form of the sugarcandy; so the will of God, becomes compact in the solid body of the universe.

*moT.34a. .. sarvAtmako dRzyam sthitaz_cet keva dRzyatA //Mo_4,18.32b //
sarvAtmaka: draSTA dRzyam sthita: dRzyatayA sthita: | cet bhavati | tadA dRzyatA kA iva bhavati | avazyam ca svapnanyAyena draSTu: dRzyatayAvasthAnam aGgIkartavyam

yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu | yathA sampAdyate sampAdanakriyAviSayatAm nIyate ...

~VA. if all-encompassing seer abides in visibles (when seer and the seen are one?), how here can be seerness at all? (if they are one, it can be no separate seer??)
as all-powerful king stays (unseparable with his power?)
~AS: If (as per scriptures, one says that ) the observer (draSTA) being all encompassing is in the visible, then what can he observe (as separate from himself)?
The second line joins with the next. As an all powerful emperor can acquire anything, whatever he experiences, he becomes it himself. In other words, the illusory world different from Brahman does not exist, but is only the Brahman itself.

तत्_तथा_अनुभवत्य्_आशु स एव_उदेति तत्_तथा ।

यथा मधुर-स.उल्लास: खण्डो भवति भासुर: ॥४।१८।३५॥

tat_tathA_anubhavaty_Azu sa eva_udeti tat_tathA |

yathA madhura-sa.ullAsa: khaNDo bhavati bhAsura: ||

4|18|35||

tat tathA_anubhavaty Azu sa - x =

eva udeti tat tathA - x =

yathA madhura.sa-ullAsa: - x =

khaNDo bhavati bhAsura: - x.

*moT.35a. tat tat tathA bhavaty Azu sa evodeti tattayA //Mo_4,18.33 //
yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu | yathA sampAdyate sampAdanakriyAviSayatAm nIyate | tat tat vastu | Azu tathA bhavati sampadyate | vicAre kriyamANe sa eva rAjA eva | tattayA tattadvasturUpeNa | udeti sphurati | ayam bhAva: | yathA sarvazaktimAn rAjA svAvyatiriktajJAnadvAreNa jJAnavivartabhUtasampadyamAnavastutayA sphurati | tathA draSTA svAvyatirikta-dRzikriyAdvAreNa dRzikriyAvivarta-bhUta-dRzyamAna-padArthatayA sphurati_iti ||

~m.35 Only when sap loses its sap-form, flowers and fruits are produced. Similarly losing its delight of consciousness Siva becomes a body and such.

~vlm.35. As the moisture of the ground and of the vernal season, becomes incorporated in vegetable life, bringing forth the fruits and flowers; so the energy of the Divine Intellect, turns itself into the living spirit; which shortly appears in a corporeal form (of the body and its limbs).

रसताम्_अजहच्_च_एव फल-पुष्प-लता_उन्नत: ।

चिद्-उल्लासस्_तथा जीवो भूयो भवति देहक: ॥४।१८।३६॥

rasatAm_ajahac_ca_eva phala-puSpa-latA_unnata: |
cid-ullAsas_tathA jIvo bhUyo bhavati dehaka: ||

4|18|36||

*jd.36 - rasatAm_ajahat_ca_eva - x =

phala-puSpa-latA_unnata: - x =

cid-ullAsas_tathA jIva: - x =

bhUyas bhavati dehaka: - x =

~sv. It is only when the division between the seer and the seen is given up, only when the two are_aseen' as of one substance, that the truth is realised.

~vlm.36. As every thing is beheld in our sight, without being separated from its idea in the mind; so the inward notion, shows itself in the shape of the visible object, like the vision in a dream, which is but a representation of the thoughts entertained in our minds. (i. e. The thought is the archetype of the appearance).

~m.34-36 Whatever that perceiver experiences inside that alone emerges out. It is like the sugarcane juice which forms the sweet jaggery.

चिन्.मात्रताम् ताम्_अजहद्_एव दर्शन-दृङ्=मयम् ।

अन्त:स्व.अनुभवश्_च_एव जगत्-स्वप्नम् प्रपश्यति ॥४।१८।३७॥

cin.mAtratAm tAm_ajahad_eva darzana-dRG=mayam |
anta:sva.anubhavaz_ca_eva jagat-svapnam prapazyati ||

4|18|37

that measured state of Consciousness

not losing it to Scene & Seer

as inner.self-experience it perceives that state

as a waking-dream

~m.37. Without losing its transcendental native and pure intelligence this transcendent perceiver (observer) becomes, by self-experience internally of vision and the visible. And with that sees the world-dream.

*moT.36b-37a. cidullAsas tathA jIvo bhUtvA bhavati dehaka: / cin.mAtratAm tAm ajahad eva darzanadRGmaya: //Mo_4,18.35 // darzanadRGmaya: karmasAdhano Hyam darzanazabda: | tena dRzyadRGmaya: ity artha: | yugmam ||

*jd.37 - cit.mAtratAm tAm – that measured state of Consciousness = ajahad eva - not losing it = darzana-dRG=mayam - Scene-Seer=made = anta:sva.anubhavaz_ca_eva - and inner.self-experience too = jagat-svapnam prapazyati - waking-dream it perceives....

~vlm.37. The ideas of self and others, are as granules in the mind, and are like the grains of salt, which are produced in the briny grounds from moisture of the earth: (i. e. saline particles, produced of terrene and marine serocity). So the multitudes of thoughts in the mind, are exactly as the globules of salt or sand on the seashore: (almost infinite in their number).

अहन्ता.आदि-रसे भौमे खण्डकत्वम्_इव_आत्मनि ।

नाना-खण्ड-सहस्र-ओघैर्_अद्वितीयैर्_निज-आत्मन: ॥४।१८।३८॥

ahantA.Adi-rase bhaume khaNDakatvam_iva_Atmani |
nAnA-khaNDa-sahasra-oghair_advitIyair_nija-Atmana: ||

4|18|38

so there are senses of "I"ness

like fragmentation in elemental matter

in the self

is an ocean of thousands of various bits

without duality

innate in self

*moT. bhauma: bhUmisambandhI ||

~m.38. As the serum of the earth appears in various shapes (of minerals and vegetables); so the sap of the intellect, produces the infinity of ideas and thoughts, growing as trees in the wilderness of the mind.

~VA. as saline solution [? bhauma indicates the five elements beginning with Earth] crystallizes into salt pieces, so in Self exist ego etc, and many thousand such fragments are non-separate with Self
~AS. The first line joins with verse 37 and explains how the dream called world arises from solidified Chit. The second line joins with verse 39 and explains how these solidified pieces of Chit turn back into Chit as salt crystals turning back into saline solution.

यथा_उदेति रसो भौमश्_चित्_तथा_उदेत्य्_असंभ्रमम् ।

चिद्.रस-उल्लास-वृक्षाणाम्_कचताम्_आत्मना_आत्मनि ॥४।१८।३९॥

yathA_udeti raso bhaumaz.cit_tathA_udety_asaMbhramam |
cid.rasa-ullAsa-vRkSANAm_kacatAm_AtmanA_Atmani ||

4|18|39||

*jd.39 - yathA udeti - so there arises = rasa: - sap = earthly/material - bhauma: = cit.Consciousness = tathA_udeti - thus arises = a-saMbhramam - without confusion = cid.rasa-ullAsa-vRkSANAm – of Consciousness-sap=comparable+trees = kacatAm - the state of Projection = AtmanA_Atmani - by self in self.

*moT.38b-39a. .. / ... tathodety ahambhramai: //Mo_4,18.36 // bhauma: bhUmisambandhI ||4|18|MoT_4,18.36 ||4|18| *moT.39b-40a. .. //Mo_4,18.37 // cid eva rasa: | tasya ya: ullAsa: | tasya vRkSANAm jagatAm iti yAvat ||4|18|MoT_4,18.37 ||4|18| yA yodeti yathA yasyA jIvazakte: svasaMsRti: //Mo_4,18.39a// udeti sphurati | cit citsvarUpA | sA jIvazakti: | svAnta: svamadhye |

~vlm.39. These trees again shoot forth in branches and leaves, of which there is no end; and so is every other world like a forest, supplying its sap to innumerable plants, like the thoughts in the mind.

दृश्य-शाखा-शत-आढ्यानाम्_इह न_अन्तो_अवगम्यते ।

खण्ड: प्रत्येकम्_एव_अयम् यथा रस-चमत्कृतिम् ॥४।१८।४०॥

dRzya-zAkhA-zata-ADhyAnAm_iha na_anto_avagamyate |
khaNDa: pratyekam_eva_ayam yathA rasa-camatkRtim ||

4|18|40||

dRzya-zAkhA-zata-ADhyAnAm x

iha na_anta: avagamyate x

khaNDa: pratyekam_eva_ayam x

yathA rasa-camatkRtim - x.

*moT.40b-41a. rasena kRtAm ucchUnatA-rUpAm [expanding, swelling] camatkRtim rasacamatkRtim ||

~sv.40 There is no object which is totally of a different nature from the subject.

~m.40 There is no end to the tree-branches, called phenomena. Each one of these has many branches and parts.

~vlm.40. The intellect perceives in itself the existence of everything, as distinctly as the inherent power of the living soul exhibits itself in creation. (The power of the soul is its reminiscence (sanskára) of the past, which reproduces and presents the former impressions in its subsequent states of birth).

स्वादयत्य्_एवम्_एषा चित्_पृथक्_पश्यति संस्थितिम् ।

या या_उदेति यथा यस्या जीव-शक्ते: स्व.संसृति: ॥४।१८।४१॥

svAdayaty_evam_eSA cit_pRthak_pazyati saMsthitim |
yA yA_udeti yathA yasyA jIva-zakte: sva.saMsRti: ||

4|18|41||

*jd.41 - svAdayati_evam_eSA cit - this is how Consciousness enjoys = pRthak_pazyati saMsthitim - seeing separately established. = yA yA - whatever = arises - udeti = yathA yasyA: - how and where = jIva-zakte: sva.saMsRti: - the proper course of the jIva.Power ...

??.41-42. (Similarly) whatever the consciousness delights in the same it sees that delight in existence. Whatever thus emerges, the power of Siva puts in its movement (as world) whatever exists thus is a form of consciousness. These forms mix and move together (as world).

~vlm.41. Every one's intellect, perceives the existence of the world, in the same manner as his living soul, happens to meet with every thing, as present before it, by virtue of its former acts, and their reminiscence stamped in it.

~VA. what consciousness feels in itself that is sees as different, as of this cit by power of jiva arises its own creation, (continues to the next) so it stays, being its own self, staying of the nature of cit.
~AS. The first line is connected with the verse 40. The Chit experiences different versions of the world based on the pieces dissolved in its formation! I feel this is describing the karmic development of a jIva. The second line indeed connects with the next.

~sv.41-42-43-44-45 Nor can the subject (self) be seen as if it were an object! In fact, the subject (self) alone appears to the sight as the seen (object): there is no other object of perception here. If again the subject or the self alone is all this, then surely it is not even the subject or the seer! There is no division in such a vision.

ताम् ताम् तथा_इति सा स्व.आत्म-चिद्.रूप-भुवन-स्थितम् ।

जीव-संसृतय: काश्.चित्_प्रमिलन्ति परस्परम् ॥४।१८।४२॥

tAm tAm tathA_iti sA sva.Atma-cid.rUpa-bhuvana-sthitam |
jIva-saMsRtaya: kAz.cit_pramilanti parasparam ||

4|18|42||

... tAm tAm - x =

tathA - x =

iti sA - x =

sva.Atma-cid.rUpa-bhuvana-sthitam - x =

jIva-saMsRtaya: - x =

kAz.cit_pramilanti parasparam x.

*moT.42. .. sA svAntaz cid bhUtabhuvanasthitim //Mo_4,18.39b // tAm tAm bhUtabhuvanasthitim | bhUtAnAm tadAdhArabhUtAnAm | bhuvanAnAm ca saMsthitim saMsthAm | eti prApnoti ||4|18|MoT_4,18.39 ||4|18| jIvasaMsRtaya: kAz.cit pramilanti parasparam //Mo_4,18.40a //

~vlm.42. There are some living souls, which meet and join with others and propagate their species; and then cease to exist after having lived a long time together.

~m.41-42. (Similarly) whatever the consciousness delights in the same it sees that delight in existence. Whatever thus emerges, the power of Siva puts in its movement (as world) whatever exists thus is a form of consciousness. These forms mix and move together (as world).

~VA. (second line) every jiva's creations mix with each other??, (continues to next)
having spend time in samsara, they die away after a long time.
~AS. Some (kAcz.cit ) jIva formations join with each other and move about in the world together before being liberated after a long time. In other words, this is describing multibirth unions of some individuals.

स्वयम् विहृत्य संसारे शाम्यन्ति चिर-कालत: ।

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान-चेतसा ॥४।१८।४३॥

svayam vihRtya saMsAre zAmyanti cira-kAlata: |

sUkSmayA parayA dRSTyA tvam pazya jJAna-cetasA ||

4|18|43||

themselves having wandered the saMsAra

they settle.down after a long while

with a subtly higher point.of.view

you should see things with Wisdom-Awareness

...

~vlm.42. ... and then cease to exist after having lived a long time together. • 43 You must observe with keen sight and a well discerning mind in order to look into the different states and thoughts of others.

*moT.43a. .. //Mo_4,18.40b // kAz.cit zuddhamatiyuktA: | cirakAlata: deha-pAtAnantaram ||

*moT.43b-44a. .. dRSTyA svam pazyasy anayA tathA / ... //Mo_4,18.41 //
tvam | svam cin.mAtra-Akhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSmarUpayA | dRSTyA samyag.jJAnena | pazyasi anubhavasi | tathAzabda: samuccaye | tathA paramANv-antareSv api jagajjAlasahasrANi pazyasi | apizabda: paramANv-antareSu jagaj-jAla-sahasra-darzanAsambhavadyotaka: ||

#vihRtya – having wandered (for pleasure). — y1.027.019 —

*jd.43. svayam vihRtya saMsAre - themselves having wandered the saMsAra = zAmyanti cira-kAlata: - they come-to-peace long-time-after — [like them] = sUkSmayA parayA dRSTyA - with subtle and elevated perception = tvam pazya jJAna-cetasA - you see with Wisdom-Awareness.

जगज्-ज्वाल-सहस्राणि परमाण्व्-अन्तरेष्व्_अपि ।

चित्ते नभसि पाषाणे ज्वालायाम्_अनिले जले ॥४।१८।४४॥

jagaj-jvAla-sahasrANi paramANv-antareSv_api |

citte nabhasi pASANe jvAlAyAm_anile jale ||

4|18|44||

*jd.44. jagat-jvAla-sahasrANi - world-spark=thousands = paramANu-antareSu api - even within the Primal Atoms = citte - in the chitta.Affection = nabhasi - in the sky [Space] = pASANe - in a stone [Earth] = jvAlAyAm - in the fire = anile - in the air = jale - in the water...

*moT.43b-44a. .. / jagajjAlasahasrANi ... //Mo_4,18.41 // tvam | svam cin.mAtrAkhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSma-rUpayA | dRSTyA samyagjJAnena | pazyasi anubhavasi | tathAzabda: samuccaye | tathA paramANv-antareSv api jagajjAlasahasrANi pazyasi | apizabda: paramANvantareSu jagaj.jAla-sahasra-darzana-asambhava-dyotaka: ||

~vlm.44.There are thousands of world-sparks even within the Primal Atoms; in the chitta; in the sky; in a stone; in the fire in the air in the water.

सन्ति संसार-लक्षाणि तिले तैलम्_इव_अखिले ।

सिद्धिम्_एति यदा चेतस्_तदा जीवो भवेच्_चिति: ॥४।१८।४५॥

santi saMsAra-lakSANi tile tailam_iva_akhile |

siddhim_eti yadA cetas_tadA jIvo bhavec_citi: ||

4|18|45||

*jd.45 - santi saMsAra-lakSANi - being the marks of saMsAra = tile tailam iva akhile - as oil is in the sesame seed, so in everything = yadA cetas eti siddhim - when chetas.Affectivity comes to power = tadA jIvo bhavec citi: - then a bit of Consciousness becomes the Living.jIva — or the jIva becomes Consciousness...

~vlm.45. When the mind becomes perfect, it comes to be the living being; and the intellect being purified, becomes all pervasive. Hence is the union of the intellect with the living spirit.

~m.Such are the marks of saMsAra. As oil is in the sesame seed, so, in everything, when Chetas Awareness comes to power, then the Living Jîva becomes Chiti Understanding.

~sv.41-42-43-44-45 Nor can the subject (self) be seen as if it were an object! In fact, the subject (self) alone appears to the sight as the seen (object): there is no other object of perception here. If again the subject or the self alone is all this, then surely it is not even the subject or the seer! There is no division in such a vision.

शुद्धा च सा सर्वगता तेन तन्.मेलनम्_मिथ: ।

सर्वेषाम्_पद्मज-आदीनाम्_स्व.सत्ताभ्रम-रूपक: ॥४।१८।४६॥

zuddhA ca sA sarvagatA tena tan.melanam_mitha: |
sarveSAm_padmaja-AdInAm_sva.sattAbhrama-rUpaka: ||

4|18|46

and pure is this immanence

going everywhere thereby

commingling in

that

for everyone

from the Lotus.born onward

their particular reality is a form of delusion

~m.46. Consciousness(es) can (join) mix and write together since consciousness is immanent in all. The (independent) existence of all, like Brahma and such, is merely an illusion (or false).

*moT. .. tena sammelanam mitha: //Mo_4,18.43b // sA cit | tena MoT_4,18. uddhatvena ||
~??. source .Q. By becoming Manas, Brahman transforms into thought-activity; but Brahman cannot have something else <brahma-tattve_anyatA na_asti>. But how can the order of the world-appearance be explained? "The seeming correspondence and agreement depend upon the similarity of the imaginary products in certain spheres, and also upon accident. It is by accident that certain dream-series correspond with certain other dream series. <melanam api svakIya-parakIya-svapnAnAm daivAt kvachit saMvAdavat svAnta:-kalpanAtmakam eva. YV-tAtparya-prakAza

~vlm.46. The self-entity of the lotus-born Brahmá and all other living beings, is only their self-deception; and the sense of the existence of the world, is as a protracted dream rising and setting in the mind.

*jd.46 - zuddhA ca sA sarvagatA - and pure is this immanence = tena - therefore – tan.melanam mitha: - that.mixing together = sarveSAm_padmaja-AdInAm - of all from the Lotus.born onward = sva.sattAbhrama-rUpaka: - own reality/delusion-form.

जगद्-दीर्घ-महास्वप्न: सो_अयम्_अन्त: समुत्थित: ।

स्वप्नात्_स्वप्नान्तरम्_यान्ति काश्_चिद्_भूत-परम्परा: ॥४।१८।४७॥

jagad-dIrgha-mahAsvapna: so_ayam_anta: samutthita: |
svapnAt_svapnAntaram_yAnti kAz.cidbhUta-paramparA: ||

4|18|47

the long dream of this world

is this within

emerging

from a dream into a dream

comes a parade of all sorts of beings

~m.47 World is a long dream which has a beginning and end. Some beings go into dreams in dreams.

~vlm.47. Some beings pass into successive states of existence, as a man passes from one dream to another; and they think themselves to be firmly established in them, as one supposes to be settled in some house, appearing to him in his dream.

*mo. kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

*moT. ... kAz.cid bhUta-paramparA: bhUta-paGktaya: | svapnAt ekasmAt saMsRti-rUpAt svapnAt | svapnAntaram anya-saMsRti=rUpam svapnam | yAnti | tena tata: heto: | AsAm svapnAt svapnAntaram gatAnAm bhUta-paGktInAm | kuDyAdau dRDhatara: upalambha: sthita: asti | idam kuDyam ityAdirUpam jJAnam asti ||
*jd.47 - jagad-dIrgha-mahAsvapna: - the long dream of this world = so_ayam_anta: samutthita: - this emerges within = svapnAt svapna-antaram - from a dream into a dream = yAnti kAz.cidbhUta-paramparA: - there comes a parade of all sorts of beings.

तेन_उपलम्भ: कुड्य-आदौ_असौ दृढतर: स्थित: ।

यद्_यत्र चिद्_भावयति तत्_तत्र_आशु भवति_अलम् ॥४।१८।४८॥

tena_upalambha: kuDya-Adau_asau dRDhatara: sthita: |
yad_yatra cidbhAvayati tat_tatra_Azu bhavati_alam ||

4|18|48||

*jd.48 - tena_upalambha: - x =

kuDya-Adau_asau - x =

dRDhatara: sthita: - x =
yat_yatra - x =

citbhAvayati - x =

tat_tatra_Azu - x =

bhavati_alam - becomes as.well.

~sv.48 Each jiva experiences within itself whatever and however it has given rise to within itself with the help of its own life-force.

~m.48. Because of that those (dreams) become firm and concrete like walls. Whatever consciousness conceives/fancies, that will immediately take shape and happen.

~vlm.48. Whatever the intellect dwells upon at any time or place, it immediately sees the same appearing therein before it; as anything which is seen in dream, appears to be true to the dreamer all that time.

# kuDya

तया स्वप्ने_अपि यद्_दृष्टम् तत्.काले सत्यम्_एव तत् ।

चिदणोर्_अन्तरे सन्ति समस्त-अनुभव-अणव: ॥४।१८।४९॥

tayA svapne_api yad_dRSTam tat.kAle satyam_eva tat |

cidaNor_antare santi samasta-anubhava-aNava: ||

4|18|49

because of that

even something you see in dream

seems to be real at that time

within the Atomic chit.Consciousness

there exist all Atomic experiences

~vlm. ... anything which is seen in dream, appears to be true to the dreamer all that time. 49. The atom of the intellect, contains the particles of all our notions....

*jd.49 - tayA - by that (Consciousness) = svapne api - even in dream = yat dRSTam - what is seen = tat kAle - that in time = satyam eva - is indeed real = tat – that = cid.aNor_antare santi - being within the Consciousness-Atom = samasta-anubhava-aNava: - the atoms of all experience.

(यथा बीज-आन्तरे पत्र-लता-पुष्प-फल=अणव:) ।

परमाणु-जगत्य्_अन्तर्_मन्ये चित्_परमाणव: ।

लीनम्_आकाशम्_आकाशे द्वैत-ऐक्य-भ्रमम्_उत्सृज ॥४।१८।५०॥

(yathA bIja-Antare patra-latA-puSpa-phala=aNava:) |

paramANu-jagaty_antar_manye cit_paramANava: |
lInam_AkAzam_AkAze dvaita-aikya-bhramam_utsRja ||

4|18|50||

*jd.50 - (yathA - as = bIja-Antare - within the seed = patra-latA-puSpa-phala=aNava:) - there are aNu.Atoms of leaves and stems and fruits and flowers. = In the SuperAtom-world within - paramANu-jagati antar = I opine - manye = are conscious SuperAtom.s = cit_paramANava: - Space is merged with Space. = lInam AkAzam AkAze - x = dvaita-aikya-bhramam utsRja - let go of the dual.single-delusion!

*moT.50. paramANum jagad antar dhatte citparamANuka: / ... //Mo_4,18.48 //
cit-paramANuka: cid-rUpa: paramANu: | jagat paramANum jagad-rUpam paramANum | anta: svAtmabhittau | dhatte dhArayati | phalitam Aha lInam iti | ata: AkAzam jagadAkhyam AkAzam | AkAze cidAkhya AkAze | lInam bhavati | etasya phalam kathayati dvaitaikyam iti | ata: tvam dvaitaikyabhramam utsRja tyaja | ekatayApi vaktum azakyasya kevalasya cin.mAtrasya sthitatvAt ||4|18|MoT_4,18.48 ||4|18|

~m.50. I feel that the world-atoms are consciousness-atoms. Consciousness-space dissolves into another consciousness-space. Cast away the false notions of duality and oneness.

~vlm.50. I consider the atoms of the intellect and the mind, contained within the particles, of the material body, to be both vacuous, and joined in one without causing a duality in their nature.

~sv.49-50-51 rAma, behold with the eye of your inner wisdom the truth that in every atom of existence there are countless world-appearances. In everyone's mind, in the very space, in every rock, in the flame of fire and in water there exist countless world-appearances; even as oil exists in sesame seed. It is when the mind becomes absolutely pure that it becomes pure consciousness, and therefore one with the infinite consciousness..This world-appearance is but a long dream which manifests everywhere, being the imagination of Brahma the creator and all others.

देश.काल-क्रिया=द्रव्यै: स्वैर्_एव_अणुभिर्_एव चित् ।

अणून्_अनुभवत्य्_अन्तर्_इतराणि न-संभवात् ॥४।१८।५१॥

deza.kAla-kriyA=dravyai: svair_eva_aNubhir_eva cit |
aNUn_anubhavaty_antar_itarANi na-saMbhavAt ||

4|18|51||

deza.kAla-kriyA=dravyai: svai: eva aNubhi: eva cit - x =
aNUn_anubhavaty_antar_itarANi na-saMbhavAt - x =

deza.kAla-kriyA=dravyai: - w/ elemental things acting in Place and Time =

svai: eva aNubhi: eva cit x

aNUn_anubhavati x

antar x

itarANi na-saMbhavAt - thru not-becoming.

*moT.51. dezakAlakriyAdyAkhyai: svair ... / ... itarANor asambhavAt //Mo_4,18.49 // svair eva svarUpabhUtair eva | aNUn nAnAbhUtarUpAn aNUn | anta: svasmin | itarANo: dezAdirUpasya cidvyatiriktasyANo: ||

~m.51 The differentiated atoms of time, space and matter are independently consciousness atoms. When this atom-ness is experienced inside, nothing else is possible.

~vlm.51. So the intellect conceives within itself and of its own particles, many other Atomic germs, under the influence of particular times and places and actions and circumstances; which cannot be extraneous from itself. (i. e. All notions are the making of the mind, and not impressions from without).

~VA. place, time, action, materiality are only own aspects of the same Cit, which stay in Cit, overwise not existing (away from cit)?
~AS. Chit experiences particles of space, time, action (karma) etc. of its own within its space, for others are not possible there.

Øtt. #dravya - any thing - whatever - a nominal equivalant to #kiMcit. • (in phil.) an elemental substance (9 in the *nyAya, namely #pRthivI.earth, #ap.water, #tejas.radiance, #vAyu.wind, #AkAza.space; #kAla.time, #diz.place, #Atman.self, #manas.Mind • • (Gram) single object or person, individual (cf. #ekadravya).

स्वयम् सर्गस्य कचित: स्वप्ने चिद्.अणु-खण्डक: ।

ब्रह्म.आदे: कीट-निष्ठस्य देह-दृष्ट्या_अनुभावित: ॥४।१८।५२॥

svayam sargasya kacita: svapne cid.aNu-khaNDaka: |

brahma.Ade: kITa-niSThasya deha-dRSTyA_anubhAvita: ||

4|18|52

Creation

projects itself

in dream

a Consciousness-atomic bit

what begins as the brahman.Immensity and ends.up as a louse

by Body.vision

experienced

*moT. svayam sargasya kacita: svapne cid-aNu-khaNDaka: brahmAde: kITa-niSThasya deha-dRSTyA anubhAvita: = > brahmAde: ... deha-dRSTyA anubhAvita: anubhava-viSayatAm nIta: | kITa-niSThasya kITA-vasAnasya | anubhAvita ity atra svArthe Nic ArSa: || svayam sarvasya kacita: svacchaz cidaNu-SaNDaka: ...

~m.52. The sparkles of creation in a dream are consciousness – atoms alone. The firm experiences of things, from Brahma to an insect are essentially perceptions from the standpoint of a body.

~vlm.52. It is this particle of the intellect which displays the creation, like the vision of a dream before it; and it is this conception, that led the gods Brahmá and others to the idea of their visible bodies, as it makes the little insects to think of their own bodies. (i. e. The minds of all display the outer world subjectively to all beings).

~VA. creation in dream is piece (aspect)of cit, which own perception of cit, as seen in body of anyone from Brahma to a worm.
~AS. For anyone from brahmA to a worm, the piece of Chit formulated in the dream of creation is experienced as a body. In other words, one's perception of one's body is the formation of Chit acting as a part of the dream.

*jd.52 - svayam sargasya kacita: - itself of creation projected - Creation projects itself = svapne - in dream = cid.aNu-khaNDaka: - a Consciousness-atomic bit = brahma.Ade: kITa-niSThasya - of what begins as the brahman.Immensity and ends.up as a louse = deha-dRSTyA anubhAvita: - by Body.vision is experienced.

कचितम् किम्.चिद्_एव_इह वस्तुतस्_तु न किम्.चन ।

स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्-परमाणव: ॥४।१८।५३॥

kacitam kim.cid_eva_iha vastutas_tu na kim.cana |
svayam satyam svAdayante dvaitam cit-paramANava: ||

4|18|53||

kacitam kim.cid_eva_iha - whatever is projected here

has no reality anyhow - vastutas_tu na kim.cana
svayam satyam - the real itself

is enjoyed - svAdayante

as dual by paramANu.SuperAtoms of Consciousness. - dvaitam cit-paramANava:.

*moT. .. / svayam svatvam svAdayante ... //Mo_4,18.51 // puna: kim etat sphuratIty | atrAha svayam iti | citparamANava: cillezA: | dvaitam ghaTapaTAdirUpadvaitasvarUpam | svatvam svabhAvam | svAdayante camatkAraviSayatAm nayanti ||

~m.53. This world is a mere flash. It does not exist infact. Consciousness-atoms enjoys (or flavors) reality as dual. It is their self-conception.

~vlm.53. All that is displayed in this (outer) world, is in reality nothing at all; and yet do these living beings, though possessing the particles of intellect in them, erroneously conceive the duality of an extraneous existence.

~sv.52-53-54-55-56 The objects thus born in the Creator's dream migrate from dream to dream, from embodiment to embodiment — thus generating the illusory solidity of this world-appearance. This dream-like appearance is yet true during the period of the dream itself. Within every atom is the potential experience of every kind, even as a seed contains within itself the different aspects of the tree (flowers, leaves, fruits, etc. ) .Within every atom of existence, there is the infinite consciousness: hence, it is indivisible. Therefore, give up all your notions of diversity or unity. Time, space, action (or motion) and matter are all but different aspects of the one infinite consciousness: and consciousness experiences them within itself, whether it happens to be the body of the creator Brahma or that of a worm. An atom of consciousness, when it attains to the fully grown state of a body, experiences its own faculties. Someone perceives the objects spread out as if outside because the infinite consciousness is omnipresent. Others behold everything within, evolving and devolving alternately.

स्वयम्_प्रकचति स्फार-देहश्_चिद्.अणु-खण्डक: ।

नेत्र.आदि-कुसुम-द्वारै: संविद्-आमोदम्_उद्गिरन् ॥४।१८।५४॥

svayam_prakacati sphAra-dehaz.cid.aNu-khaNDaka: |
netra.Adi-kusuma-dvArai: saMvid-Amodam_udgiran ||

4|18|54

Atomic.Consciousness

projects itself

beyond Body

a flowery doorways of the senses

emits Awareness as aroma

*moT.54. .. //Mo_4,18.52 // sphAra-deha: sphAra-svarUpa: | saMvidAmodam ghaTapaTAdi-jJAnarUpam Amodam ||

~m.54 Consciousness-atom itself sends oozes out fragrance of sentient knowledge-flowers through its gates of eyes and such (sense organs) and sparkles the vast large body (of beings).

~vlm.54. Some intellects (of particular persons), display themselves in their bodies, and derive the pleasure of their consciousness, through the medium of their eyes and external organs, (i. e. Some men believe their bodily senses as the intellect, and no mind besides).

~AS. The grown body (sphAra-deha:) of the Chit ...

*jd.54 - svayam_prakacati - it projects itself = sphAra-deha: - a vast body = a cid.aNu-Consciousness.Atom - cid.aNu-khaNDaka: = the flowery doorways of the eyes and senses - netra.Adi-kusuma-dvArai: = saMvid-Amodam_udgiran - that emit Awareness as aroma.

सम्पश्यति_इतराम्_कश्.चित्_बही.रूपेण चिद्.घट: ।

सर्व.गत्वाद्_अनाशित्वाद्_दृश्य.बीजस्य वै चिते: ॥४।१८।५५॥

sampazyati_itarAm_kaz.citbahI.rUpeNa cid.ghaTa: |

sarva.gatvAd_anAzitvAd_dRzya.bIjasya vai cite: ||

4|18|55||

*jd.55 - sampazyati itarAm kaz.cit - it sees another something = with external form - bahir rUpeNa = a Consciousness-pot - cit-ghaTa: = sarva.gatvAt - thru immanence in everything = thru indestructibility - a.nAzi-tvAt = dRzya-bIjasya vai cite: - of a percept-seed of Consciousness itself.

~m.55. The consciousness of the seed of phenomenality is immanent in everything and is indestructible. In some it is manifest externally as consciousness-pot.

~vlm.55. Others look on outward objects as receptacles of the intellect, from the belief that the all pervasive, inseparable and imperishable intellect (soul), must abide in all and every one of them. (It is the intellect which contains the material world, and not this the other, as many think omnipresence to mean).

*moT. kaz.cit puruSa: | jAgrad avasthAviSTa iti yAvat | cite: dRzya-bIjasya cid-Akhyasya dRzya-bIjasya | sarva.gatvAt tathA a-nAza-tvAt | cid-ghanAn cit-svarUpatvena cid-bharitAn | itarAn svata: bhinnatvena bhAtAn padArthAn | bahI-rUpeNa pazyati bAhyA ete iti anubhavati ||

अन्तर्_एव_अखिलम् कश्.चित्_पश्यत्य्_अ-विमलम् जगत् ।

तत्र_अति.काल-कलनाद्_उन्मज्जति निमज्जति ॥४।१८।५६॥

antar_eva_akhilam kaz.cit_pazyaty_a-vimalam jagat |
tatra_ati.kAla-kalanAd_unmajjati nimajjati ||

4|18|56||

*jd.56 -

antar_eva_akhilam - quite entirely within =

something sees kaz.cit_pazyati =

a-vimalam jagat - x =

tatra_ati.kAla-kalanAt - x =

unmajjati nimajjati - x.

*moT. .. pazyaty avikalam jagat / ... //Mo_4,18.54 // kaz.cit svapnAvasthAviSTa iti yAvat | antar eva svasminn eva | na tu bAhye ||4|18|MoT_4,18.54 ||4|18|
~m.56 Some perceive (some Sivas) perceive this impure world within themselves. Then, because of contemplation about it for along time, they sink and float in that.

~vlm.56. Some men view the whole gross world within the body, instead of the all pervading intellect of Brahma; as Viswarupa, and these being hardened by long habit of thinking so, are plunged in the gulph of error. (These are the materialists and the Tántrika microcosmists).

~sv.52-53-54-55-56 .... Someone perceives the objects spread out as if outside because the infinite consciousness is omnipresent. Others behold everything within, evolving and devolving alternately.

स्वप्नात्_स्वप्न-अन्तरम् तत्र तथा पश्यन्_पुन:पुन: ।

मिथ्या_अवटेषु लुठति शिला_इव शिखर-च्युता ॥४।१८।५७॥

svapnAt_svapna-antaram tatra tathA pazyan_puna:puna: |
mithyA_avaTeSu luThati zilA_iva zikhara-cyutA ||

4|18|57||

#vaTa

#avaTa

*moT.57. .. / mithyAvaTeSu luThita: zileva zikharacyutA //Mo_4,18.55 // kaz.cit kim kurvan | svapnAt svapnAntaram puna: puna: pazyan iti pUrveNaiva sambandha: | kaz.cit kathambhUta: | mithyA vyartham | avaTeSu bhAvAbhAvAkhyeSv avaTeSu | luThita: | kA iva | zikharacyutA zilA iva ||

~sv.57 Some go from one dream-experience to another, wandering in this world-appearance.

~m.57 Seeing dreams within dreams again and again, they fall into abyss like a stone rolling down a mountain peak.

~vlm.57. These rove from one error to another, as a man sees one dream after another; and roll about in the pit of their delusion, as a stone when hurled from a hill downward.

~VA. (second line) like stone rolling from peak of mountain breaking into pieces? (vaTeSu?)
~AS. I think the first two words of the second line should be joined as *mithyAvaTeSu since it is most probably mithyA+ avaTeSu. avaTa means a ditch. As a stone fallen from the top of a mountain bumps around from ditch to ditch ...

*jd. MoT also makes this joining. KG and VLm both have a space before vaTeSu. TPD does not use spaces.

के.चित् सम्मीलिता: के.चिद्_आत्मन्य्_एव_अ-भ्रमे स्थिता: ।

मग्ना: स्व.संवित्-प्रसरे स्फुरन्तो देह-खण्डका: ॥४।१८।५८॥

ke.cit sammIlitA: ke.cid_Atmany_eva_a-bhrame sthitA: |

magnA: sva.saMvit-prasare sphuranto deha-khaNDakA: ||

4|18|58||

ke.cit sammIlitA: - some are commingled =

ke.cid_Atmani_eva - some only in the self =

a.bhrame sthitA: - seated in non.delusion =

magnA: - x =

sva.saMvit-prasare - x =

sphuranta: deha-khaNDakA: - x.

*moT. ke.cit suSuptyavasthAviSTA: | sammIlitA: nidrAgrastA: | Atmani ajJAnavalite svAtmani | dehiSaNDakA: jIvasamUhA: ||4|18|MoT_4,18.56 ||4|18| ... eva bhrame ... dehiSaNDakA:

~m.58. Some (consciousnesses) live together flash out corporeal bodies engrossed in their own sentient consciousness. Some live in their consciousness-self without any perplexity.

~sv.58 The rare few realise that the world-appearance seen within themselves is illusory, except as the one infinite consciousness which alone is ever true.

~vlm.58. Some persons rely on the union of the body and soul, and others relying in the soul alone, are placed beyond the reach of error; while there are many, who rely on their consciousness alone, and shine thereby as rational beings. (The Cartesians and conscientionalists).

स्वयम्_अन्त: प्रपश्यन्ति ये जगज्-जीव-विभ्रमम् ।

तैस्_तै: कैश्.चित्_ततम् दृश्यम्_अ.सत्-स्वप्न.वद्=आश्रितम् ॥४।१८।५९॥

svayam_anta: prapazyanti ye jagaj-jIva-vibhramam |
tais_tai: kaiz.cit_tatam dRzyam_a.sat-svapna.vad=Azritam ||

4|18|59||

*jd.59 –

svayam_anta: - x =

prapazyanti ye - x =

jagaj-jIva-vibhramam - x =

tai:_tai: - x =

kaiz.cit - x =

tatam dRzyam - x =

a.sat-svapna.vad=Azritam - x.

*moT. .. / tai: kaiz.cit tat tathA dRzyam ... //Mo_4,18.57 // ye jIvanmuktA: jIvA: | jagajjIvasambhramam jagadAkhyam jIvasambhramam | anta: manasi | pazyanti | na tu bahi: | tai: kaiz.cit tat dRzyam tathA Azritam antastvenaivAzritam | katham | asat-svapnavat | turyAvasthAviSTA jIvanmuktA hi bAhyam api jagat svapnavad anta:stham evAnubhavanti bhramasvarUpatvadarzanAt ||

~m.59 Some recognize within themselves the illusory nature of this world and do not rely on the unreality of this non-existent dream.

~sv.59 On account of this consciousness, the world appears in the jiva: and there are jivas within jivas, ad infinitum.

~vlm.59. They that perceive in themselves the errors of other people, are to be considered as under the influence of false dreams in their sleep; (but mind not themselves, that labour under the error as the dreamer).

सर्व.आत्मत्वात्_स्वभावस्य तद्_दृश्यम् सत्यम्_आत्मनि ।

सर्वगम् विद्यते यत्र तत्र सर्वम्_उदेति हि ॥४।१८।६०॥

sarva.AtmatvAt_svabhAvasya tad_dRzyam satyam_Atmani |
sarvagam vidyate yatra tatra sarvam_udeti hi ||

4|18|60||

what has the nature of the Self.ness of all

that percept is real

where

in the soul

the all-pervasive is known.to.be

there

it all comes out.

~m.60 Since consciousness is all self by nature, whatever is visible in one is true. Wherever this all-immanent consciousness is manifest, everything arises there (in whatever form).

VA. because the visible (world) is by nature all pervading Atman (self of all), it is real in Atman/ wherever all pervading Cit knows something, there everything arises so.
AS. Due to its encompassing nature, that visible world is true within (one's own perception), when it pervades everywhere (sarvagam vidyate yatra) then it appears to all (as true).

जीवान्त: प्रतिभासस्य सर्वस्य पुनर्_अन्तरे ।

जीव-खण्ड उदेत्य्_उच्चैस्_तस्य_अन्तर्_इतरो_अपि च ॥४।१८।६१॥

jIvAnta: pratibhAsasya sarvasya punar_antare |
jIva-khaNDa udety_uccais_tasya_antar_itaro_api ca ||

4|18|61||

jIva-anta: - within the Living.jIva

pratibhAsasya sarvasya - x =

punar_antare - x =

jIva-khaNDa udeti_uccais - x =

tasya_antar_itaro_api ca - x.

~m.61. In all luminous reflections (of consciousness) as Siva, another Siva formation occurs again within it and this repeats.

~vlm.61. God that shines is the living soul of every body, resides also in the soul of that soul, as also in all the living souls and mind which are contained within the body of another. (Such as in living beings born inside the body of another).

जीव-अन्तर्_जायते जीवस्_तस्य_अन्तर्_अपि जीवक: ।

सर्वत्र रम्भा-दलवज्_जीवो जीव-अन्तर्_एव हि ॥४।१८।६२॥

jIva-antar_jAyate jIvas_tasya_antar_api jIvaka: |
sarvatra rambhA-dalavaj_jIvo jIva-antar_eva hi ||

4|18|62||

*jd.62 - jIva-antar_jAyate jIvas - Within the Living.jIva the jIva is born = tasya_antar_api - though any living thing is within That = jIvaka: - everywhere like the plantain tree = sarvatra rambhA-dalavat - the jIva is within the jiVa. - jIva: jIva-antar_eva hi.

~m.62 Thus occurs, as in a banana stem, a Siva within Siva and so on.

~vlm.62. One living being is born in another, and that again within another, like the coatings of plantain trees, which grow one under the other over the inmost pith. (So God is the inmost marrow of all external lives and souls, which are as crusts of the

same).

दृश्य-बुद्धि-परावृत्तौ समम्_एतद्_अनन्तरम् ।

हेम्नि_इव कटक-आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

dRzya-buddhi-parAvRttau samam_etad_anantaram |
hemni_iva kaTaka-Adi.tvam parijJAtam vinazyati ||

4|18|63||

dRzya-buddhi-parAvRttau - x =

samam_etad_anantaram - x =

hemni_iva kaTaka-Adi.tvam - x =

parijJAtam vinazyati - x.

*moT. dRzyabuddhiparAvRddhi samam etad anantakam / ... parijJaptyaiva nazyati //Mo_4,18.61 // anantakam antarahitatvena bhAsamAnam | etat dRzyam | parijJaptyaiva cin.mAtram evedam iti jJAnenaiva | na tv anyena kenApi hetunA | samam yugapat | na tu krameNa | nazyati adarzanam yAti | cin.mAtra-rUpatvena_anubhUyamAnatva-siddher ity artha: | etat kathambhUtam | dRzyabuddhyA dRzyam idam iti buddhyA | parA utkRSTA | A samantAt | vRddhi: yasya | tat | etat kim iva | kaTakAditvam iva | yathA hemni sthitam kaTakAditvam parijJaptyA hemaivedam iti jJAnena nazyati | tathety artha: ||

~m.63 When the sense of phenomenality is reversed and becomes equal (a perception of equality), the entire phenomenal knowledge gets destroyed. It is like the sense of bracelethood being lost when (everything) is recognised as gold.

~vlm.63. By reverting the cognition of visibles, to the recognition of their essence (tanmatra) in the invisible plenum, we get rid of our error of the reality of the formal world, as we do of the ornament in the material gold. (i. e. The substances of gold is the material cause of the formal and changeable jewels). Gloss. The knowledge of the consequent (parák) and antecedent (pratyak), must blend in that of the sameness (samani) of both (yugupat), the internal (antar) and external (váhya) (existences).

विचारो यस्य न_उदेति को_अहम् किम्_इदम्_इत्य्_अलम् ।

तस्य_अन्तर्_न विमुक्तो_असौ दीर्घो जीव-ज्वर-भ्रम: ॥४।१८।६४॥

vicAro yasya na_udeti ko_aham kim_idam_ity_alam |
tasya_antar_na vimukto_asau dIrgho jIva-jvara-bhrama: ||

4|18|64||
*jd.64 - vicAra: - x =

yasya na_udeti - x =

ko_aham - x =

kim_idam_iti_alam - x =

tasya_antar_na vimukta: asau - x =

dIrgha: jIva-jvara-bhrama: - x.

*moT.64. .. / tasyAdyantAvimukto_asau ... //Mo_4,18.62 // AdyantAvimukta: avicchinnapravAha: | jIvo_aham iti jvararUpa: bhrama: jIvajvarabhrama: ||

~m.64 One, who does not question/inquire into as ‘who and I, what is this world?', will never get rid of the long standing fever of illusion about Sivahood.

~vlm.64. He who does not inquire into the question "who he is" and "what is the world" beside himself; is not liberated in his inward soul, and suffers under the continuous fever of an erroneous life.

विचार: सफलस्तस्य विज्ञेयो यस्य सन्मते: ।

दिनानुदिनमायाति तानवम् भोगगृध्नुता ॥४।१८।६५॥

vicAra: saphalas_tasya vijJeyo_ yasya sanmate: |
dinAnudinam_AyAti tAnavam bhoga-gRdhnutA ||

4|18|65||
*jd.65 - vicAra: sa-phala: tasya - Enquiry with the fruit of That = vijJeya: yasya san-mate: - understood by the well.minded = day.after.day there comes - dina-anudinam AyAti = tAnavam - to thinning = bhoga-gRdhnutA - the state of pleasure-greediness.

*moT. vijJeya ity | atra paNDitair iti zeSa: | bhogagRdhnutA bhogAkAGkSA || vicAra: phalitas ...

~m.65. For a wise one, whose inquiry becomes fruitful, indulgence in pleasures and attraction for them in his mind will become less and less.

~sv.65 It is when one thus experiences the truth, that he is freed from illusion. At the same time, one's craving for pleasure is thinned out.

~vlm.65. He is successful in his inquiry, who by his good understanding, comes to know how to curb his worldly avarice day by day.

*jd.65 - vicAra: sa-phala: tasya - Enquiry with the fruit of That = vijJeya: yasya san-mate: - understood by the well.minded = day.after.day there comes - dina-anudinam AyAti = tAnavam - to thinning = bhoga-gRdhnutA - the state of pleasure-greediness.

यथा देह-उपयुक्तम् हि करोत्य्_आरोग्यम्_औषधम् ।

तथा_इन्द्रिय-जये_अभ्यस्ते विवेक: फलितो भवेत् ॥४।१८।६६॥

yathA deha-upayuktam hi karoty_Arogyam_auSadham |
tathA_indriya-jaye_abhyaste viveka: phalito bhavet ||

4|18|66

suitability to be consumed by Body defines a healthful herb

the practice of sense-control is similar

viveka.Discernment becomes its fruit

~m.66. When the senses are conquered, discrimination and discernment will be the reward of victory. It is like a good medicine which makes a body healthy.

~vlm.66. As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding.

*moT.66. mo_4,18.64 // deha-upayuktam dehe prayuktam | phalita: mokSAkhya-vyavahite phala-yukta: | indriya-jayasya_eva mokSam prati sAkSAd upAyatvAd iti bhAva: ||

*jd.66 - yathA deha-upayuktam hi - as body-eaten/suitable = karoti_Arogyam_auSadham - makes a healthy herb = tathA_indriya-jaye_abhyaste - thus in sense-conquering exercise = viveka: phalito bhavet - viveka.Discernment becomes fruited.

विवेको_अस्ति वचस्य्_एव चित्रे_अग्निर्_इव भास्वर: ।

यस्य तेन_अपरित्यक्ता दु:खाय_एव_अविवेकिता ॥४।१८।६७॥

viveko_asti vacasy_eva citre_agnir_iva bhAsvara: |

yasya tena_aparityaktA du:khAya_eva_avivekitA ||

4|18|67||

*jd.67 - viveka: asti vacasy eva - when Viveka Discernment is only verbal = citre agnir iva bhAsvara: - like the radiance of fire in a picture = yasya tena a-parityaktA - one who is thus not renounced = du:khAyA eva a-vivekitA - with sorrow only is his nonDiscernment.

~m.67 If this discrimination is limited to words, it will be like the shine of a flame in a picture. Foolishness and indiscrimination will be the fall out.

~vlm.67. He who is discursive in his words, and not discerning in his mind, is like a blazing fire in a picture (which lightens no body). No one can be wise until he gets rid of his false wit.

~sv.67-68 This is the only proof of wisdom.

*moT.... /yasya tena parityaktA du:khAyaiva vivekitA //Mo_4,18.65 // yasya ity asya pUrvArdhena

sambandha: | parityakteti cittAbhiprAyeNoktam ||

यथा स्पर्शेन पवन: सत्ताम्_आयाति नो गिरा ।

तथा_इच्छा-तानवेन_एव विवेको_अस्य विबुध्यते ॥४।१८।६८॥

yathA sparzena pavana: sattAm_AyAti no girA |

tathA_icchA-tAnavena_eva viveko_asya vibudhyate ||

4|18|68||

*jd.68 - yathA sparzena pavana: - As by Touch the air = sattAm AyAti na-u girA - the suchness appears, and not by Voice/words = tathA icchA-tAnavena eva - so by desire-thinning/diminution only = viveka: asya vibudhyate - his Discernment is awakened. — [a sort of negative metaphor].

*Mo. … yathA pratyakSa: sparza: pavana-liGgam na vAGmAtraM... AB|| spaSTam ||

~m.68 The existence of air is recognized by the sense of touch and not by words. Similarly ‘viveka' will be evident only by reduction of desires.

~vlm.68. As the perception of air, comes by the feeling and not by words of the mouth; so wisdom proceeds from the curtailing of desires; (and not by lengthy or loud vociferation).

~sv.67-68 This is the only proof of wisdom.

चित्र-अमृतम् न_अमृतम् एव विद्धि

चित्र-अनलम् न-अनलम् एव विद्धि ।

चित्र-अङ्गना नूनम् अनङ्गन_इति

वाचा विवेकस् त्व् अविवेक एव ॥४।१८।६९॥

citra-amRtam na_amRtam eva viddhi

citra-analam na-analam eva viddhi |

citra-aGganA nUnam anaGgana_iti

vAcA vivekas tv aviveka eva ||

4|18|69||

the picture of immortal nectar

is not nectar.

The picture of fire

is not fire.

The picture of a girl

definitely

is not a girl

—

and talk about Discernment

is merely non-Discernment.

*jd.69 - citra-amRtam - a picture of immortal nectar = na_amRtam eva viddhi - know as not-at-all nectar = citra-analam - a picture of fire = na analam eva viddhi - know as not-at-all fire = citra-aGganA - a picture of a girl = nUnam anaGganA iti - definitely is not a girl = vAcA vivekas tv aviveka eva - and talk about Discernment is merely non-discernment.

~sv.69-70 A painted pot of nectar is not nectar, nor a painted flame fire, and a painting of a woman is not a woman: wise words are mere words (ignorance) not wisdom, unless they are substantiated by the absence of desire and anger.

~m.69 O RAma, know that nectar in a picture is not nectar. Fire in a picture is not fire. A woman in a picture is not a woman. Discrimination in words is not discrimination.

~vlm.69. As the ambrosia in the painting is no ambrosial food, nor the fire in a picture is burning flame; so a beauty in a drawing is no beauteous maid, and wisdom in words is want of wisdom only.

*mo. .. anaGganaiva ... //Mo_4,18.67 // yathA citrasthasya_amRta-Ade: tRpty-Ady-artha-kriyAkAritva-abhAvAt anamRtAdi-rUpatvam eva | tathA kevalam vAca_eva kathyamAnasya | ata eva indriya-jayAsAdhakasya vivekasya mokSAkhya-artha-kriyAkAritvAbhAvAd avivekatvam eveti bhAva: ||

पूर्वम् विवेकेन तनुत्वम्_एति

रागो_अथ वैरम् च स-मूलम्_एव ।

पश्चात्_परिक्षीयत एव यत्न:

स पावनो यत्र विवेकता_अस्ति ॥४।१८।७०॥

pUrvam vivekena tanutvam_eti

rAgo_atha vairam ca sa-mUlam_eva |

pazcAt_parikSIyata_ eva yatna:

sa pAvano yatra vivekatA_asti ||

4|18|70

to.begin.with

thru viveka.Discernment

passion grows thin

and then

enmity with root & all

is demolished after a struggle

where there's a purifying*wind

a state of Discernment is

*jd.70 - pUrvam - x =

vivekena - x =

tanutvam eti rAga: - x =

atha - x =

vairam ca sa-mUlam_eva - x =

pazcAt_parikSIyata_ eva yatna: - x =

sa pAvano yatra - x =

vivekatA_asti - x.

~vlm.70. Wisdom serves at first to weaken our passions and enmity, and then uproot them at once, and at last it lessens our desires and endeavours, and gives an appearance of holiness to its possessor.

~m.70 In the beginning, likings and attractions get reduced due to discrimination. Then all oppositions and malice will be rooted out. Then even effort (about discrimination) will also start reducing. Thus one who is a ‘viveki' is a blessed one.

~sv.70 unless they are substantiated by the absence of desire and anger.

*moT. puna: kIdRk puruSo vivekI asty | atra sargAntazlokenAha . … / ... pazcAt parikSIyata eva yatra ... sa pAvanas tatra vivekitAsti //Mo_4,18.68 // yatra yasmin puruSe | rAga: atha vairam ca dveSa: | vivekena vicAreNa | pUrvam prathamam | tanutvam tAnavam | eti gacchati | pazcAt tanutvAnantaram | kSIyate eva nazyaty eva | sa: puruSa: | pAvana: asti | tatra tasmin puruSe | vivekitA vicArayuktatvam | asti | na tu vAkyamAtreNa sadasannirNAyake ity artha: | iti zivam ||

पू #pU -> #pava -> #pavana: - "The Purifier", the air •-• #pavancalana - the vibration of prAna, #pavana-calana-rodhAd / Atma-niSTho bhava tvam - ramaNa. #pAvana -> #pAvanI - purifying, pure • holy • living on wind, [pAvana the Windy], n.of 'vyAsa •• *pAvanam - the act or a means of cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to a social circle -> #pAvanatva - n. - the property of cleansing or purifying •-• -> #paGktipAvana - paGkti-pAvana - purifying society, respectable (opp. to #dUSa). * pAvana – in prANa-yoga "Windy" • in bhakti-yoga "Holy".

oॐm

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||4|18|3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

Comments and suggestions

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Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

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All YVFiles:

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Concordant Glossary (CGl1405)

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oॐm

"Rare rAmana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

fm4018_1.nv19-20 SEER AND SEEN .z70.docx

y4018_1.nv19-20 SEER AND SEEN .z70.docx

Jiva Das

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Nov 21, 2021, 11:25:46 AM11/21/21

to yoga-va...@googlegroups.com

@@@

FM4018 SEER AND SEEN 1.NV19.20 .z70

https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19.20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
<https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0>

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
<https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>

DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

FM.4.18 SEER AND SEEN

सर्ग ४.१८

sarga 4.18

oॐm

[image: http://srimadbhagavatam.org/images/caligraphy.gif]

[image: image not displayed]

FM.4.18

SEER AND SEEN

*VASISHTHA said—*

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti.khaNDeSu bhUta.bIja.kalAtmana: |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra.pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

.

sarva.saMsRti.khaNDeSu /

bhUta.bIja.kalAtmana: |

tanmAtra.pratibhAsasya \

pratibhAsena bhinnatA

.

sarva.saMsRti.khaNDeSu . in all samsAric parts =

bhUta.bIja.kala Atmana: . of the self that is seed of the bits of being =

tanmAtra.pratibhAsasya . of that.measured projections =

pratibhAsena bhinnatA . by projective illusion/delusion as division. – Mo
has pratibhAse na.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O

rAma, is but an appearance of diversity.

*vlm.1.Vasishtha continued:..The living souls (Jivátman), residing in the
seeds of material bodies (bhuta.víja) in all parts of the world, differ

from one another; and their according to the difference in their knowledge
of themselves, (tanmátra), or self identity with the Atomy.

*m.1. O Rāma, the multitude of world movements and world cycles contain

within them seeds of all beings who are composed of the five subtle
elements. And because of these subtle elements each one looks different.

*sv.1. VASISTHA continued: The diversity that is seen in this creation, O

rAma, is but an appearance of diversity.

*moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha —

... bIja.rUpa.kalAtmana: / ... pratibhAse na bhinnatA //Mo 4,18.1//
bIjarUpA bIja.svarUpA | yA kalA | tad.Atmanastats.varUpasya |
sthUla.bhUta.bIja.rUpasyeti yAvat | tanmAtra.pratibhAsasya
paJca.tanmAtrAkArasya pratibhAsasya | sarva.saMsRt.iSaNDeSu samasteSu
sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA nAsti | mRda iva
ghaTAdiSu sphuraNe | atas tanmAtra.yuktyA cittasya.anya.melanam yuktam
eveti bhAva: | tanmAtrANi ca sthUla.bhUta.bIja.bhUtAni
saMskAra.mAtra.zarIrANi AkAza Adibhyo buddhyA pRthak.kRtAni paJca zabda
AdIni jJeyAni ||4|18|

#bhA . #pratibhA . Delusion (accepted as reality) or Illusion (mAyA) •

opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' •

(mirrored) reflection . in FM, a thought, idea, imagination . the Snake is

pratibhA (tho in the absolute sense, so is the Rope).

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti.pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva.jAtasya suSuptatvAt anantaram ||4|18|2||

.

pravRtti: vA nivRtti: vA /

tanmAtrAvRtti.pUrvakam |

sarvasya jIva.jAtasya \

suSuptatvAt anantaram

.

pra.vRtti: vA . whether external or internal . ni.vRtti: vA =

tanmAtra.*AvRtti.pUrvakam – mo. *Apatti

sarvasya jIva.jAtasya . of all born to life =

suSuptatvAt anantaram . from the state of unbroken sleep.

*m.2 Whether it is worldly action or supercosmic action, all are

repetitive. This is due to the deep sleep nature of all classes of beings
afterwards.

*vlm.2 As long as there is no volition nor nolition, connected with the

identity of the living soul; so long it reposes in a state of rest, not
unlike that of sound sleep (susupti).

*sv.2.3.4 Evolution or involution has the one infinite consciousness as its

source and as its goal. During evolution, there seems to be an apparent
diversity in the one infinite consciousness, in accordance with the notions
that appear in that consciousness.

*moT.2. .. tanmAtrApattipUrvakam / ... //Mo 4,18.2 // sarvasya jIva.jAtasya
jIva.samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt | pravRtti:
vA anya.sargai: saha melanam vA | nivRttir vA sargebhya: nivRtti.rUpam
brahmaNi melanam vA | tanmAtrApatti.pUrvakam tanmAtra.yoga.pUrvakam eva |
bhavati | suSuptau sargANAm bIjatvenAvasthAnAt nivRtty.asambhava: sargANAm
prAkaTyenAnavasthAnAt pravRtty.asambhava iti suSuptatvAd anantaram ity
uktam | anantaram iti kathanena ca suSupte: atrAvazyambhAva: sUcita: |
brahma.sargayo: setutvena sthitAyA: suSupte: avazyambhAvasya suspaSTatvAt |
atra ca pravRtti: jIvanmuktAnAm nivRtti: videha.muktAnAm iti viSaya.vibhAgo
draSTavya: | itareSAm pravRttis tu ajJAna.mUlatvena neha vaktum yuktA ||

प्रवृत्ति.भाजः ये जीवाः ते तन्.मात्र.प्रदर्शिनः ।

pravRtti.bhAja: ye jIvAs te tat.mAtra.pradarzina: |

तन्.मात्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

tat.mAtra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

.

pravRtti.bhAja: ye jIvAs /

te tat.mAtra.pradarzina: |

tat.mAtra.ekatayA sargAn \

mitha: pazyanti kalpitAn ||4|18|3||

.

pravRtti.bhAja: ye . those who are engaged in activity =

jIvAs te . they are Living.jIvas =

tanmAtra.pradarzina: . perceiving the elements of That =

tanmAtra.ekatayA sargAn

mitha:

pazyanti . they see as =

kalpitAn .

#pravRtti

#tat #tanmAtra – tan.mAtra, That.measure. It is commonly translated as
"element", but has other applications than pRthvy.Adi, the Earth Group.
What is a tan.maya That.construct manifests as tan.mAtra, a That.measure, a

portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra
Egoity, or manas Mind; it may be anything at all.

#pradarzin

vlm.3. But living souls addicted to their wishes, view their identity with
the same; and find themselves born in their desired shapes here below.

*m.3. Those Sivas who are in worldly action manifest their subtle.elemental
natives. Because of unity (and similarity) of their subtle.elemental

constitution, they can see each others' creations, which are individually
conceived.

*VA. Visible division of beings is a mere appearance, they mutually see

each other according to notions of multitude (appearing) in this same one
(consciousness)

*AS. The life.forms who follow their own tendencies (pravRttibhAja:) are
only enlightened by "it" Brahman (tanmAtrapradarzina:) and because it is

only one, they relate to each other's mental formulations.

*moT. prakRta.tvAt pravRttestanmAtrApatti.pUrvakatvam pRthak kathayati ...
ye jIvAs te tanmAtra.padam gatA: / ... //Mo 4,18.3 // ye jIvA:
jIvanmukta.svabhAvA: jIvA: | pravRtti.bhAja: sattva.zeSatayA
pravRtti.yuktA: bhavanti | te tanmAtra.ekatayA tanmAtra.yuktyA | kalpitAn
paramArthatayA kalpita.svarUpAn | sargAn | mitha: anya: anyam | pazyanti |
jIvan.muktAnAm manAMsy anya: anyam milanti ity atra paramam rahasyam
||4|18|MoT 4,18.3 ||

ABComm. pravRttim bhajante ||4|18|

कॢप् #kLp . #kalpita . made, artificial • invented, [pretended] • performed

• assumed, supposed • inferred • ranked mbh.&c • caparisoned (as an

elephant). . #parikalpita . settled, decided • fixed upon, chosen, wished

for, expected, made, created, imagined, invented, contrived, arranged,

distributed, divided (with khaNDa.za . cut or broken in pieces). .

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtra.aikya.praNAlena citrA: sarga.jala.AzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca abhita: ||4|18|4||

.

tanmAtra.aikya.praNAlena /

citrA: sarga.jala.AzayA: |

parasparam sammilanti \

ghanatAm yAnti ca abhita:

.

tanmAtra.aikya.praNAlena . by means of the Tanmâtra.unity/identity=channel
= citrA: sarga.jala AzayA: . various creation.water.places = parasparam
sammilanti . one after another come together = ghanatAm yAnti ca abhita: .

come to merge into thickness.

*m.4. Because of the extraordinary succession of subtle.elemental

formations, the lakes, called worlds, mix greatly and achieve a sense of
solidity.

*vlm.4. The tanmâtras of the living soul and its proclivities, run in one

channel to the reservoir of life, and are thickened into one living being
by their mutual coalition.

*VA. tanmAtra here is subtle notion? tanmAtra.eka notion of one

(consciousness)?
Various notions of one consciousness create various oceans of creations.
Notions meeing each other, become material.

*AS. I think sargajalAzaya is an analogy here. The living beings are

compared to different bodies of water which come together as one.

*moT. … || //Mo 4,18.4 //tan.mAtrANAm paJca.tanmAtrANAm | yad aikyam | tad
eva praNAla: jala.pravAha.mArga: | tena | ghanatAm ghanI.bhAvam || MoT
4,18.4 ||

*jd.4 . tanmAtrAikya.praNAlena . by means of the
Tanmâtronity/identity=channel = citrA: sarga.jala AzayA: . various
creation.water.places = parasparam sammilanti . one after another come
together = ghanatAm yAnti ca abhita: . come to merge into thickness.

केचित् पृथक्.स्थिति.गताः पृथग् एव लयम् गताः ।

kecit pRthak.sthiti.gatA: pRthak eva layam gatA: |

केचित् मिथः सम्मिलिता जगd.गुञ्जा स्थित.अक्षता ॥४।१८।५॥

kecit mitha: sammilitA jagat.guJjA sthita.akSatA ||4|18|5||

.

kecit pRthak.sthiti.gatA: \

pRthak eva layam gatA: |

kecit mitha: sammilitA \

jagat.guJjA sthita.akSatA

.

kecit some have come to a separate state pRthak.sthiti.gatA:

some too to a separate end pRthag eva layam gatA:

ke.cin mitha: sammilitA some closing their eyes

jagad.guJjA – world.humming/berryBush — This bustling bush of berries, the
world —

sthitAkSatA – state.unshattered —

somewhere, somewhen, going apart

and being apart, gone,

as to the final Doomsday gone,

there is this world, in a humming berrybush

somewhen, somewhere — mitha: saMmilitA – falsely eye.shutting — in folly
closing the eyes — sthitAkSatA – state.unshattered —

*m.5. Some exist separately (individually) and so they dissolve separately.
Some mix together and do not decline. These worlds are like agurivenda'
fruits (seeds).

*vlm.5. Some of them are situated apart from one another, and are dissolved

also separately; and some are joined together, and are born as two gunja
fruits growing together.

*sv.5.6.7.8 Some of these notions intermingle, thus producing infinite

variety in this diversity. Some do not thus intermingle.

*VA. some (notions?) stay apart, some dissolve, some mix with each over,

worlds being like gunja seeds in a fruit? What does comparison with gunja
mean?

*AS: Not "notions" but different life forms. Notice the masc. plural
ke.cit. Some stay put apart from each other, some vanish alone, some stay

together but separately like whole gunja seeds (in a heap).

*Mo. … || nanu sarve sargaughAstanmAtraikyapraNAlena milanty atha vA
katipaye evety | atrAha — kecit pRthak sthitim itA: … /… sammilitA
jagatSaNDA: sthitA: kRtA: //Mo 4,18.5 //ke.cid azuddha.mataya: | uttarArdhe
kecit zuddhamataya: | kRtA: kalpitA: | na tu sahajA: || MoT 4,18.5 ||

[image: http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg]

http://sushmajee.com/reldictionary/dictionary/page.R/GunjaSeed.jpg
<http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg>

जगत् गुञ्जा.सहस्राणि यत्र असंख्यान्य् असाव् अणौ ।

jagat guJja asahasrANi yatra asaMkhyAni aNau aNau |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a.paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

.

jagat guJja asahasrANi /

yatra asaMkhyAni aNau aNau |

a.paraspara.lagnAni \

kAnanam brahma nAma tat

.

there are thousands of berry.bush worlds here

:

countless atoms

arising one.by.one within That, the garden called brahman

.

*m.6. In everyone of the infinite number of atoms, there are infinite
number of world.gurivendas which do not mix with each other. The forest of

such of these is called Brahman.

*AS. Gunja seeds ... are little round dark red seeds which can be threaded

into garlands. A more familiar analogy might be pebbles they can be piled
in a heap, but are still separate as an individual pebble.

मिथः सम्मिलनेन एता घनताम् समुपागताः ।

mitha: sam.milanena etA* ghanatAm sam.upAgatA: |

यद्यद् यत्र यथारूढम् तत्.तत् पश्यति न इतरत् ॥४।१८।७॥

yat.yat yatra yathArUDham tat.tat pazyati netarat ||4|18|7||

.

mitha: sam.milanena etA* /

ghanatAm sam.upAgatA: |

yat.yat yatra yathArUDham \

tat.tat pazyati netarat

.

mitha: sammilanena etA: .

these coming falsely/seemingly together =

ghanatAm samupAgatA: .

gathering into solidity = yad.yad yatra yathA ArUDham –

whatever where and how arisen = tat.tat pazyati netarat –

thatever is seen, not otherwise.

.

mitha: sammilanena etA: . these coming falsely/seemingly together =
ghanatAm samupAgatA: . gathering into solidity = yad.yad yatra yathA
ArUDham . whatever where and how arisen = tat.tat pazyati netarat .

thatever is seen, not otherwise.

*mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA

rUDham ... //Mo 4,18.7 // ghanatAm ghanI.bhAvam | gata: sarga: | mitha: sa

pramAtur azuddhamatitvam hetutvena bahuza: uktam || MoT 4,18.7 ||
*m.7. When these world.unions are formed, they get into a majestic grand

solidity. In whatever one establishes, he sees only that and nothing else..

*vlm.7. These being joined also with one another, became dense and thick;

and remain in the same place, where it has grown.

*sv.5.6.7.8 Some of these notions intermingle, thus producing infinite

variety in this diversity. Some do not thus intermingle. But, in fact, all
these notions appear in every atom of existence and these atoms exist
independent of one another. The totality is known as the absolute Brahman.
Each individual sees only those objects which are rooted in his own mind.
When the ideas in the mind do not bear fruits, there is a change in the
mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.

* mitha: sammilanena etA: . these coming falsely/seemingly together =
ghanatAm samupAgatA: . gathering into solidity = yad.yad yatra yathA
ArUDham . whatever where and how arisen = tat.tat pazyati netarat .

thatever is seen, not otherwise.

वर्तमानम् मनोराज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृत्तिर् मनसो ज्ञेया तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva.paramparA ||4|18|8||

.

vartamAnam mana:rAjyam /

naiSphalyam sam.upAgatA |

sA kRtti: manasa: jJeyA \

tasya jIva.paramparA

.

*m.8. When it is not possible to know the existence of another's mental

creation, the existence of several Sivas arises.

*vlm.8. The different states of the mind, ensuing upon the absence of its

present objects under its province, brings on a chance in its constitution,
which is called its regeneration (in a new life). (Thus the change of the
mind under the change of circumstances, is reckoned its transformation to a
different being).

*sv. When the ideas in the mind do not bear fruits, there is a change in

the mind; there follows a succession of births to suit these psychological
changes. It is this psychological connection that creates the conviction in
the reality of birth and death, and in the reality of the body. When this
conviction is given up, there is the cessation of embodiment.

कृत् #kRt . #kRtti .f.. skin, hide • a garment made of skin • the hide or

skin on which the religious student sits or sleeps, &c. (usually the skin
of an antelope) • the birch tree, or its bark (used for writing upon, [by

"Indians" east and west!], for making hookah pipes, &c.) • (= <kRttikA>)
one of the lunar mansions (the Pleiads) • a house. . y2010.028

छिद् #chid . #vicchid . #vicchitti .f.. cutting asunder or off • breaking

off • prevention • interruption • cessation TBr. &c. &c. • wanting • lack
of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style SAh.
Kuval. • irregularity or carelessness in dress and decoration VAs. Dazar.

*AB. ... sA eva kRttir vicchittir mano.bheda.hetur jJeyA ... ||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargANAm rUDha.bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभावस्‍ तु विस्मृतिः ॥४।१८।९॥

deha.sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

.

parasparam sam.milatAm /

sargANAm rUDha.bhAvinAm |

deha.sattA bhRzam ruDhA \

deha.abhAvastu vismRti:

.

parasparam sammilatAm

sargANAm . of the creations =

rUDha.bhAvinAm deha.sattA bhRzam ruDhA

deha.AbhA.vastu / deha.AbhA.avastu / deha.abhAvas tu

vismRti:

.

*m.9 When there is a feeling of certainty in the creations, the existence

of corporeal body becomes well established. When these creations are not
perceived, then the existence of body also will also be ignored.

*vlm.9. Thus every regeneration of the mind in a new life, is accompanied

with its concomitant desires, and their results. The new life is attended
with its proper body, unless the mind has lost its reminiscence.

*sv.9.10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life.force

(prana) and by the knowledge of that which is beyond this prana or

life.force, one gains knowledge of all that is to be known concerning the

activities of the mind as well as the basis for the succession of births.

*moT.9. evam vibhinna.... ¶ samAna.manorAjyatvAj jIvA: parasparam milanti
iti bhAva: | jIva.paramparA: katham.bhUtA: | sargANAm rUDhau satyatAyAm |
bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha.matInAm
sargAstanmAtrAikya.praNAlena sarvadA milanti | azuddha.matInAm tu kadAcid
eka.saGkalpatvena iti || MoT 4,18.8b ||4|18| nanu katham iyam deha.sattA
prAkaTyam gatA yad vazôdita.saGkalpAkhya.malAvRta.buddhInAm
tanmAtraîkya.praNAlena anya.sargai: saha melanam na bhavati—ityatrAha ||
parasparam ...rUDhibhAvanA: //Mo 4,18.8b // dehasattA... vismRta: //Mo
4,18.10 a//

देहत्व.परि.रूढत्वाच् चित्.हेम्ना विस्मृत.आत्मना ।

dehatva.pari.rUDhatvAt cit.hemnA vismRta.AtmanA |

मिथ्या.अनुभूता अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA.anubhUtA avidyA tu zuddhA kaTakatA.mitA ||4|18|10||

.

dehatva.pari.rUDhatvAt /

cit.hemnA vismRta.AtmanA |

mithyA.anubhUtA avidyA tu \

zuddhA kaTakatA.mitA

.

*moT. .. cidvyomnA vismRtAtmanA //Mo 4,18.9// cidvyomnA

dehatvaparirUDhatvAt cidvyomakartRkAt dehabhAve parirUDhatvAt | cidvyomnA
svAtmatvena bhAvitAt dehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA |

tu pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAlika:
abhAva: | cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa |
vismRta: vismRtim nIta: ||

*m.10 When the body.existence is well established, self is forgotten. False
experiences arise and ignorance emerges. It is like the bracelet.hood

becoming prominent (instead of god).

*vlm.10. As the pure Spirit taking the form of the vital breath, performs

the functions of the body; so the mind being reborn in a new body, is
employed in all the functions of the same body.

*sv.9.10 It is only because of forgetfulness of truth that the confusion
arises that the unreal is real. By the purification of the life.force

(prana) and by the knowledge of that which is beyond this prana or

life.force, one gains knowledge of all that is to be known concerning the

activities of the mind as well as the basis for the succession of births.

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prANa.marut.para.prANa.Adi.vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar.Azrayam ||4|18|11||

.

yathA zuddhA: prANa.marut./para.prANa.Adi.vedanAt |

vetti vedyam manorAjyam \

tathA sarga.antar.Azrayam

.

yathA zuddhA: . as these pure = prANa.marut.para.prANa.Adi.vedanAt – from
prANa.Air.other.prANa.process.knowing = vetti . one knows = vedyam
manorAjyam – the mental realm is to be known = tathA sargAntar.Azrayam –

thus it is a rest within creation

.

*m.11 One can enter the mental empire of another when the vital airs are

pure (and consequently the mind becomes pure).

*vlm.11. The souls of all living beings are subject to the three states of

waking, dreaming, and sound sleep, which are caused by the mind and not by
the body.

*moT.11. yathA zuddhaprANamarut paraprANAbhivedhanAt / vetti

vedhyamanorAjyam tathA sargAn narAzrayI //Mo 4,18.10 // yathA

zuddhaprANamarut{#18} prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat |
paraprANAbhivedhanAt | paraprANeSu yat abhivedhanam abhivyApti: | tasmAt |
parapurapravezAd iti yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya
puruSasya | manorAjyam vetti | tathA tadvat | narAzrayI

tanmAtrapraNAlenAnyapuruSAviSTa: jIvanmukta: puruSa:{#19} brahmaNa:

prathamam utthita: puruSo vA | sargAn{#20} AzritapuruSasargAn | vetti ||

*VA. as pure prana.wind (?), by knowledge of greater prana etc, one

knows what is to be known, understands fantasies of the mind and state
of being inside creation.

*AS. The AB commentary makes it clear. He gives analogy of parakAyApraveza

(entering someone else's body by using haThayoga technique). As purified
prANa by sensing other's prANa and associated things (paraprANAdivedanAt)
also knows the thoughts in mind (of others) likewise pure mind knows the
minds of other created beings.

*sv.11.12.13.14.15.16 The self of all living beings passes through three

states: waking, dreaming and deep sleep. They have nothing to do with the
body. (Even this is based on the assumption of the existence of living
beings in the one self, which is not the truth. ) The wise man who goes
beyond the deep sleep state (which is pure consciousness) returns to the

source: but the fool who does not is caught up in the life.cycle.

* yathA zuddhA: . as these pure = prANa.marut.para.prANa.Adi.vedanAt – from
prANa.Air.other.prANa.process.knowing = vetti . one knows = vedyam
manorAjyam – the mental realm is to be known = tathA sargAntar.Azrayam –

thus it is a rest within creation.

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva.rAzInAm Atma.avasthA.trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti.Akhyam atra deha: na kAraNam ||4|18|12||

.

sarveSAm jIva.rAzInAm /

Atma.avasthA.trayam zrita: |

jAgrat.svapna.suSupti.Akhyam \

atra deha: na kAraNam

.

sarveSAm jIva.rAzInAm AtmAvasthA.trayam zrita: jAgrat.svapna.suSupty.Akhyam

atra . here / of this = deho na kAraNam . Body is not the cause

.

*moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra

tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo 4,18.11 // atra
avasthAtrayAzrayaNe ||

*m.12 In all beings, the three states of waking, dream and deep sleep

states are dependent on individual self (the Siva). Body is not the cause
for them.

*vlm.12. Thus the soul passing under the triple condition in its living
state, does not give rise to the body, as the sea.water gives rise to the

waves. (The body is caused by the mind, and not by the soul which has no
connection with it).

*sv.11.12.13.14.15.16 The self of all living beings passes through three

source: but the fool who does not is caught up in the life.cycle.

एवम् आत्मनि जीवत्वे सत्य् अवस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sati avasthA.traya Atmani |

न.च अम्भसि इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca ambhasi iva vIcitvam asmin kacati dehatA ||4|18|13||

.

evam Atmani jIvatve /

sati avasthA.traya Atmani |

na.ca ambhasi iva vIcitvam \

asmin kacati dehatA

.

evam.so . Atmani.in.self . jIvatve.in the.life.process .
sati.in.being.avasthA.traya Atmani na.ca.ambhasi iva vIcitvam asmin kacati
dehatA

.

*AS. Thus the property of being a body does not arise in a soul

(Atmani dehatA na kacati).even while it is in the jIva stage

with three states,

just as water does not acquire the property of being waves.

*sv.T he self of all living beings passes through three states:

waking, dreaming and deep sleep.

They have nothing to do with the body.

(Even this is based on the assumption of the existence of living beings in
the one self, which is not the truth.)

The wise man who goes beyond the deep sleep state (which is pure
consciousness)

returns to the source: but the fool who does not is caught up in the

life.cycle.

.

*moT.13. evam Atmani jIvatvam anyAvasthAtrayAtmani / tApAmbhasi iva ... //
Mo 4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena bhAsamAnam |

yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam yasya |

tAdRze | asmin jIvatvAvacchinne | Atmani ||MoT 4,18.12 ||

*m.13. The three states exist when Self is individualised as ‘Siva”. It is

like waves existing due to water. These states do not arise because of the
Corporeal body.

*vlm.13. The living soul having attained its intellectual state, and the

rest of the conditions of sound sleep (susupti), is awakened to the
knowledge of itself, and is released from its rebirth; while the ignorant
soul is subjected to be born again.

*VA. so in Self, jiva.hood and its three states being true is not a fact,

bodies appear in this Self like waves in ocean.

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit.kalApadam AsAdya suSupta.anya.pada.sthitam |

बुद्धः निवर्तते जीवो मूढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva: mUDha: sarge pravartate ||4|18|14||

.

cit.kalApadam AsAdya /

suSupta.anya.pada.sthitam |

buddha: nivartate jIva: \

mUDha: sarge pravartate

.

cit.kalApadam AsAdya suSuptAnya.pada.sthitam

buddha: nivartate jIva: . the awakened jIva turns away =

mUDha: sarge pravartate – the fool turns toward creation

.

*moT.14. citkalApadam AsAdya suSuptAntapade sthitam / buddho nivartate

jIva: mUDha: sarge pravartate //Mo 4,18.13 // citkalApadam turyAkhyam padam
| buddha: cit.kalAvimarzana.samartha: | nivartate puna: viSayeSv Asaktim na
bhajate | pravartate viSayAsaktim bhajate ||4|18| *moT.14b.15a.
svabhAvazuddhir hi yadA tadA maitrI pravartate / ... //Mo 4,18.14 // maitrI
katham.bhUtA eva | dvayo: ekatva.rUpA eva | dvayor ekatvam eva hi
maitrI.zabda.artha: | puna: katham.bhUtA | su.sauhArda.nidarzanA |
susauhArdam prazasta.mitra.bhAva: | nidarzanam dRSTAnta: yasyA: | sA |

susauhArde hi dvayor ekatvam eva bhavati ||4|18|

*m.14 Tasting the aspects of consciousness, a Siva turns away from bonded

state and gets established in the state of transcendence. Foolish people
continue in the worldly life.

*vlm.14. And though the knowing and unknowing souls attain the state of

susupti, and resemble each other in kind; yet the unknowing susupta soul,
which is not awakened to the knowledge of its spirituality, is doomed to be
reborn in the mortal world.

*sv.11.12.13.14.15.16 The self of all living beings passes through three

source: but the fool who does not is caught up in the life.cycle.

द्वयोर् एक.स्वरूपा.एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka.svarUpA eva sva.sauhArda.nidarzanAt |

अज्ञः सुषुप्तो ऽसम्बुद्धो जीवः कश्चित् स सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupta: a.sambuddha: jIva: kazcit sa* sarga.bhAk ||4|18|15||

.

dvayo: eka.svarUpA eva /

sva.sauhArda.nidarzanAt |

ajJa: suSupta: a.sambuddha: \

jIva: kazcit sa* sarga.bhAk

.

dvayo: eka.svarUpA eva . of the two there is only one nature =

sva.sauhArda.nidarzanAt . fr identification with hirself =
ajJa: suSupta: a.sambuddha: jIva: kazcit . as some ignorant sleeping
unawakened Living.jIva =

sa sarga.bhAk – he is the enjoyer of creation.

*m.15 The two are (in fact) same due to their good nature when deep sleep

state is achieved, whether ignorant or enlightened. Some beings shine the
world.

*vlm.15. The ubiquity of the intellect, makes it pass into the mind in its

next birth; and exhibit itself in different forms in all its succeeding and
subordinate regenerations: (stages of life).

*VA. both (ignorant and wise) have the same nature deep in hearts?, but

ignorant in deep sleep is not awakened, and continues to be in creation as
some jiva

*AS. Both (ignorant and wise) have the same type of deep sleep since .even
the ignorant is related to the soul as indicated in scriptures
(sva.sauhArdanidarzanAt) only difference being the ignorant sleeps

unenlightened and so is entitled to continue in the world. Thus, even
though he gets close to his soul in deep sleep, he does not stay in contact
after waking and returns to the world.

*sv.11.12.13.14.15.16 The self of all living beings passes through three

source: but the fool who does not is caught up in the life.cycle.

*moT.14b.15a. .. / dvayor ekatvarUpA eva susauhArdanidarzanA //Mo 4,18.14 //

dvayor ekatvam eva bhavati ||4|18|MoT 4,18.14 ||4|18|

सर्व.गत्वाच् चितः कश्चित् पर.सर्गेण नीयते ।

sarva.gatvAt cita: kazcit para.sargeNa nIyate |

सर्गे सर्गे पृथग्रूपम् सन्ति सर्ग.अन्तराण्य् अपि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarANi api ||4|18|16||

.

sarva.gatvAt cita: kazcit /

para.sargeNa nIyate |

sarge sarge pRthak.rUpam\

santi sarga.antarANi api

.

sarva.gatvAc cita: . thru the all.going of consciousness .
kazcit.what/who.ever.

para.sargeNa . by/with the next creation .

nIyate . is led .

sarge sarge . in creation after creation .

pRthak.rUpam . as separate forms .

santi . are . sarga.antarANi api

.

*murthy.16 Since consciousness is immanent in all,

some can enter the (mental) creations of others.

Even in a given creation

there can be many many creations

.

*vlm.16. Among these repeated births, the subordinate regenerations

resemble the many folded coatings of a plantain tree; and the spirit of
Brahma is contiguous to, and pervades the whole, like the lofty leaves of
the same tree.

*moT. sarvagatvAc cita: kazcit parasargeNa nIyate //Mo 4,18.15b //
sva.sarga.bhAk suSupta.avasthAyA: pUrvam yAdRk.svabhAva AsIt |
tAdRk.svabhAva eva ity artha: | parasargeNa nayanam svabhAva.parivRtti:
jJeyA | zukra.Adi.sarga.dRSTAntena vA para.sarga.nayanam yojyam ||MoT
4,18.15 || nanu tasmin sarge anya: sarga: kutra asti yena asau nIyata ity |
atrAha — sarge sarge pRthagrUpam santi sargAntarANy api // Mo 4,18.16ba//
yathA kadalI.daleSv antar anyAni dalAni santi teSv antar apy anyAni tathA
sargeSu api sargAntarANi santi ||

*sv.11.12.13.14.15.16 The self of all living beings passes through three

source: but the fool who does not is caught up in the life.cycle.

तेष्व् अप्य् अन्तस्थ.सर्ग.ओघाः कदली.दल.पीठवत् ।

teSu api antastha.sarga.oghA: kadalI.dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra.pIvara.vRttimat ||4|18|17||

.

teSu api antastha.sarga.oghA: /

kadalI.dala.pIThavat |

sarva.sarga.antarAdUram \

patra.pIvara.vRttimat

.

*vwv.361/4.18.16b.17a. Within every world, there are other worlds too of

different kinds. Like the basic coverings of a plantain tree, there are
multitudes of worlds existing within them also.

*moT. teSv ... pIThavat //Mo 4,18.16b // teSv antar apy anyAni santIti
piNDArtha: ||4|18|MoT 4,18.16 ||4|18| sarge
sargAntarApUrapattrapIvaravRttimAn //Mo 4,18.17a //sarge ekasmin sarge |

ya: sargAntarApUra: anyasargasamUha: | sa eva pattrANi | tai: pIvarA
bRMhaNarUpA |

*m.17 In these also, there can be innumerable creations like the thick

peels of a banana stump. These are spread like thickly spread banana leaves
(of a banana plant).

*vlm.17. The influence of the Divine spirit, is as cool as the cooling

shade of a plantain arbour. It is of its own nature; and is as unchangeable
as the pith of the plantain tree, notwithstanding the changes in all its
outer coats and coverings.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maNDapa: |

कदल्याम् अन्यता न अस्ति यथा पत्र.शतेष्व् अपि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra.zateSu api ||4|18|18||
.

svabhAva.zItalam brahma /

kadalI.dala.maNDapa: |

kadalyAm anyatA nAsti \

yathA patra.zateSu api

.

svabhAva.zItalam . naturally cool =

brahma . Immensity =

kadalI.dala.maNDapa: . housed in a plantain sheath =

kadalyAm anyatA nAsti

yathA patra.zateSu api . .

*m.18 Brahman is cool like a bower of banana leaves. There is only
banana.ness everywhere; there is nothing else inspite of the many leaves
(i.e. creations).

*vlm.18. There is no difference or diversity in the nature of Brahmá the

creator, in his repeated and manifold creations of worlds; for he being the
seed of the world, shoots forth by his moisture into the form of the
expanded tree of the world, and becomes the same seed again.

*AS. .. Even though the plantain has numerous layers, it is just one!

*sv.17.18.19.20.21.22 ... Such creations are endless, one appearing within

another like the barks of a plantain stem...

*moT. ..brahma.tattve anyatA nAsti tathA sarga.zateSu api //Mo 4,18.18b //
spaSTam ||

ब्रह्म.तत्त्वे ऽन्यता न अस्ति तथा सर्ग.शतेष्व् अपि ।

brahma.tattve anyatA nAsti tathA sarga.zateSu api |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

.

brahma.tattve anyatA nAsti /

tathA sarga.zateSu api |

bIjam eva rasAt phullam \

bhUtvA bIjam punar bhavet

.

brahma.tattve . In the immense Brâhmic Thatness . anyatA nAsti . there is
no otherness .

tathA sarga.zateSu api . and thus it is in the hundreds of creations too .
bIjam eva . just as a seed .

rasAt

phullam

bhUtvA

bIjam punarbhavet . the seed becomes again

.

brahma.tattve . In.Brahmaic.Thatness

anya . anyatA . the Affective.State of "Other" .

nAsti . is.not existent .

#as . nAsti . is.not existent .

tathA sarga.zateSu api . and thus it is in the hundreds of creations too .
bIjam eva . just as a seed .

rasAt phullam bhUtvA

bIjam punarbhavet . the seed becomes again

.

*moT.19b.20a. bIjAt phalam rasAd bhUtvA yathA bIjam punar bhavet / ... //Mo

4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya |

rasAt heto: | puna: bIjam bhavet | tathA brahma mana: bhUtvA bodhAt | puna:
brahma bhavet ||

*m.19. There is nothing else other than Brahman.native whatever be the
number of creations. A seed is full of essence and it generates again thra:

a the cycle of tree and fruits.

*vlm.19. So Brahma taking the form of the mind, becomes the same Brahmá by

reminiscence of his mind; as the sap of the soil makes the seed to bring
forth the fruit, which reproduces the like seed.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.

.

**tt.gram. #prAduH *prAdus . प्रादुस् ind. Visibly, evidently, manifestly,
in sight (used chiefly with भू bhU, कृ kR and अस् as) ; प्रादुश्चकर्थ यदिदं
पुरुहूत. रूपम् Bhāg. +

*x* #sat . अस् #as . #sat, satI सत् adj. (.ती .f..) . This most important
term is commonly translated as 'being'. This is not quite appropriate in
English, where the vocab. does not make a clear distinction between Being
and Becoming. The root ##bhU "to become" governs words such as #bhAva,
भू #bhUta
&c.&c, dealing with states of Feeling (in Time) •• ##as is better
translated as conditions of 'being.at' or 'being.So' (in Place) • When the
Saints got hold of this term <sat> they inevitably gave it an ethical
status: so it has connotations of "Good, virtuous, chaste • noble, worthy,
high • as in satkulam सत्कुलम् • right, proper (equating it with *saMyaJc,
which they also misread) • In WN and FM I only employ this reading when the
speaker is of a religious character • #sat .n.. . "That which really
exists, entity, existence, essence" serves our text better. "The really
existent truth, reality" is troublesome in the context of yv/FM, since
Engl. does not have a common ground of meaning for "Real", which better
translates *vastu and its derivatives. • (In gram) The termination of the
present participle. (सत्कृ sat.kR meanssto respect, treat with respect,
receive hospitably • to honour, worship, adore • to adorn) •.• .Comp.
#sadasat .असत् (सदसत्) .adj.. existent and non.existent, being and not
being • real and unreal [So and not.So] • true and false • good and bad,
right and wrong • virtuous and wicked. (.n. du) entity and non.entity •
good and evil, right and wrong. •• . #sattA .tA f . existence, being up • a
partic. jAti (in phil) • goodness, excellence • .mAtra n . mere entity or
existence (sattAmAtrAtman sattA.mAtra=Atman adj. 'whose nature is entitled
only to the predicate being') • .vat adj. entitled to the pred. 'being',
endowed with existence.

तथा ब्रह्म मनो भूत्वा बोधाद् ब्रह्म परम् भवेत् ।

tathA brahma mana: bhUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa.kAraNakam bIjam phala.bhAvena jRmbhate ||4|18|20||

.

tathA brahma mana: bhUtvA /

bodhAt brahma param bhavet |

rasa.kAraNakam bIjam \

phala.bhAvena jRmbhate

.

*m.20 Brahman becomes mind and through enlightenment and consequent
knowledge returns back to its Brahman.hood. It is like the cycle of
seed.tree fruits.seed.

*vlm.20. So the productive seed proceeding from Brahmá, displays itself in

the form of the world. But as no body can say what is the cause of the sap
in the seed, so no one can tell why the spirit of God, teems with
productive seed (of Brahmá) in it.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.

*moT.19b.20a.... / ... bodhAd brahma punar bhavet //Mo 4,18.19 // yathA

phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | puna:

bIjam bhavet | tathA brahma mana: bhUtvA bodhAt | puna: brahma bhavet
||4|18| *moT.20b. . brahmakAraNaka: jIva: jagadrUpeNa jRmbhate //Mo 4,18.20
//

ब्रह्म.कारणको जीवो जगद्रूपेण जृम्भते ।

brahma.kAraNaka: jIva: jagat.rUpeNa jRmbhate |

रसस्य कारणम् किम् स्याद् इति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraNam kim syAt iti vaktum na yujyate ||4|18|21||

.

brahma.kAraNaka: jIva: /

jagat.rUpeNa jRmbhate |

rasasya kAraNam kim syAt \

iti vaktum na yujyate

.

brahma.kAraNaka: . a brahmic activation = jIva: . by/with a Living.jIva =
jagad.rUpeNa . thru the world.form it expands . jRmbhate = rasasya kAraNam
. as for the cause of the rasa.sap = kim syAt iti vaktum na yujyate .

whatever is said does not suit the case.

*m.21.22. Siva swells and expands into the world form because of Brahma To

say that it is due to the cycle of flow of the essential native, is not a
sound statement. It does not fit even to say that Brahman is the cause (of
this world). To say that there is no distinction, by the very nature of
Brahman (between Brahman and World) does not also suit.

*vlm.21. So no one should inquire into the cause of Brahma; because his

nature being inscrutable and undefinable, it is improper to say him this or
the other.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.

*moT.21b. .. //Mo 4,18.21a // katham na yujyata ity | atrAha svabhAva iti |

svabhAva: param kevalam | nirvizeSatvAt | vaktum abhiyogaviSayatAm netum |

na yujyate | svabhAvasyAbhiyoge kriyamANe avizeSAt sarveSu svabhAveSu
abhiyoga: prApnoti iti nirvizeSatvAd iti padasyAbhiprAya: ||

* brahma.kAraNaka: . a brahmic activation = jIva: . the Living.jIva =
jagad.rUpeNa . thru the world.form it expands . jRmbhate = rasasya kAraNam
. as for the cause of the rasa.sap = kim syAt iti vaktum na yujyate .

whatever is said does not suit the case.

ब्रह्मणः कारणम् किम् स्याद् इति वक्तुम् न युज्यते ।

brahmaNa: kAraNam kim syAt iti vaktum na yujyate |

स्वभावो निर्विशेषत्वात् परो वक्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

.

brahmaNa: kAraNam kim syAt /

iti vaktum na yujyate |

svabhAva: nirvizeSatvAt \

para: vaktum na yujyate

.

"brahmaNa: kAraNam kim syAd" iti . "What might be the cause of the Brahman
Immensity?" = vaktum na yujyate . is not suitable to say = svabhAva:
nirvizeSatvAt para: . "By nature the Supreme is without distinctions" =
vaktum na yujyate . is not suitable to say.

.

"What might be the cause of the brahman.Immensity?"

is not right to say

.

"By nature the Supreme is without distinctions"

is not right to say

.

*vlm.22. He must not attribute causality to what is not the cause, nor

impute the causation of material bodies to the immaterial spirit of God,
that is the prime and supreme cause of all: (as the Prototype). We must
reason rightly regarding what is certain truth, and not argue falsely about
what transcends our knowledge.

*m.21.22. Siva swells and expands into the world form because of Brahman.

To say that it is due to the cycle of flow of the essential native, is not
a sound statement. It does not fit even to say that Brahman is the cause
(of this world). To say that there is no distinction, by the very nature of
Brahman (between Brahman and World) does not also suit.

*sv.17.18.19.20.21.22 Since the consciousness is infinite, one is led from
one life.cycle to another, even beyond the world.cycle. Such creations are

endless, one appearing within another like the barks of a plantain stem. Of
course, it is unwise to compare Brahman the absolute with anything.

* "brahmaNa: kAraNam kim syAd" iti . "What might be the cause of the
Brahman Immensity?" = vaktum na yujyate . is not suitable to say =
svabhAva: nirvizeSatvAt para: . "By nature the Supreme is without
distinctions" = vaktum na yujyate . is not suitable to say.

नाकारणे कारण.आदि परे वस्‍त्व्.आदि.कारणे ।

na akAraNe kAraNa.Adi pare vastu.Adi.kAraNe |

विचारणीयः सारो हि किमसार.विचारणैः ॥४।१८।२३॥

vicAraNIya: sAra: hi kim asAra.vicAraNai: ||4|18|23||

.

na akAraNe kAraNa.Adi /

pare vastu.Adi.kAraNe |

vicAraNIya: sAra: hi \

kim asAra.vicAraNai:

.

na akAraNe . not in the causeless =

kAraNa Adi pare . beyond causation =

vastv.Adi.kAraNe . in the cause of materiality =

vicAraNIya: sAro hi . sincer the sAra.Essence is to be studied .

kim asAra.vicAraNai: – what use is essenceless enquiry

?

*m.23 Why indulge into sapless and uninteresting inquiry into reasons and
logics into the (natives) of non.casual Brahman? The causes for material

and other kinds of things are worthy of inquiry.

*sv.23. One should enquire into that which is truly the uncaused cause of
all substances, which is yet beyond all such causationsthis alone is worth

enquiring into, for this alone is the essential. Why enquire into the

non.essential?

*vlm.23. The seed casts off its seedy form, and assumes the shape of the

fruit; but Brahma (the seed of all) contains the fruit (of the universe) in
his bosom, without laying aside the seed.

*moT. na akAraNe kAraNAdi pare vAstv AdikAraNe //Mo 4,18.22b // asata:
sarvamayatva.ayogAt iti bhAva: | na akAraNa iti | akAraNe na vidyate

kAraNam yasya | tAdRze | AdikAraNe pare utkRSTe cin.mAtre | kAraNAdi na
asti | AdikAraNatvApAyAd iti bhAva: ||

बीजम् जहद्.बीज.वपुः फलीभूतम् विलोक्यते ।

bIjam jahat.bIja.vapu: phalI.bhUtam vilokyate |

ब्रह्माजहन् निज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||

.

bIjam jahat.bIja.vapu: /

phalI.bhUtam vilokyate |

brahma ajahat.nija.vapu: \

phalam bIje ca saMsthitam

.

a seed discarding its seed.case

is perceived as a fruit.body.

brahmA does not discard his native body

and so the fruit exists within the seed.

*vwv. A seed, giving up its seed.form, is seen as having become a fruit.

brahman (or the Absolute), not relinquishing its nature, is remaining as a
fruit within a seed (i.e. without transformation).

*sv.24.25.26 O rAma, the tree in a seed grows out of it after destroying

the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is.

बीज स्याकृतिमत् सर्वम् तेन अनाकृतिमत्.पदम् ।

bIjasya AkRtimat sarvam tena an.AkRtimat.padam |

न युज्यते समीकर्तुम् तस्मान् नास्‍त्युपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmAt na asti upamA zive ||4|18|25||
.

bIjasya AkRtimat sarvam /

tena an.AkRtimat.padam |

na yujyate samI.kartum \

tasmAt na asti upamA zive

.

*moT. .. tenAnAkRti tatpadam / ... //Mo 4,18.24 // sarvam samastam svarUpam
| bIjasya AkRtimat bhavati | tena tato heto: | zive zuddha.cin.mAtra.tattve
| upamA nAsti ||

*m.25 A seed is totally with form. And so it is not proper to compare seed

and Brahman since Brahman is formless and shapeless. There is, therefore,
nothing that can be a simile to the Supreme.

*vlm.25. Brahma evolves himself in his creation and does not produce the

world like the fruit from the seed; therefore know the world as the vacuous
heart of Brahma, and is neither born nor unborn of itself.

*sv.24.25.26 O rAma, the tree in a seed grows out of it after destroying

the seed: but Brahman creates this world without destroying itself — the
tree (world) appears even when the seed (Brahman) is as it is. Hence, it is
impossible to compare the incomparable Brahman with anything whatsoever;
whereas the tree, etc. are definable material substances, Brahman is
nameless and formless being. It is Brahman alone that becomes what appears
to be of a different nature; yet, from another point of view, it does not
so become, for it is eternal and changeless. One cannot therefore posit
anything concerning Brahman: it is not possible to say that it has not
become all this, nor is it possible to say that it has become all this.

स्वम् एव जायते स्व.आभम् न च तज् जायते ऽन्यदृक् ।

svam eva jAyate sva.Abham na ca tat jAyate anya.dRk |

अतो न जातम् नाजातम् विद्धि ब्रह्म नभो जगत् ॥४।१८।२६॥

ata: na jAtam na ajAtam viddhi brahma nabha: jagat ||4|18|26||

.

svam eva jAyate sva.Abham /

na ca tat jAyate anya.dRk |

ata: na jAtam na ajAtam \

viddhi brahma nabha: jagat

.

*m. 26 Brahman is itself. It resembles itself. It is not like any other

thing. And so know that this world is neither born nor unborn in the

consciousness.ether.

*vlm.26. The viewer viewing the view, is unable to see himself (his inward

soul) because his consciousness being engrossed by external objects, is
disabled from looking into itself.

brahmAkAzam | viddhi ||4|18|

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्चाक्रान्त.संवित्तेः कस्य.उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca AkrAnta.saMvitte: kasya udeti nijA sthiti: ||4|18|27||

.

dRzyam pazyan svam AtmAnam /

na draSTA sam.prapazyati |

prapaJca AkrAnta.saMvitte: \

kasya udeti nijA sthiti:

.

dRzyam pazyan svam AtmAnam . seeing ones own self as dRzya.Percept– object
= na draSTA sam.prapazyati . no Perceiver so perceives =

prapaJca AkrAnta.saMvitte: kasya udeti nijA sthiti: . from what would the
natural state arise

?

*sv.27. When the self is seen as an object, the seer is not seen

(realised); as long as the objective universe is perceived one does not
realise the self.

*m.27 A perceiver cannot perceive himself. How can any knowledge which is

completely seized and possessed by this world, reveal the true state?

*vlm.27. Of what avail is sagacity to one, whose mind labours under the

error of water in a mirage; and what power has the mirage over a mind,
which is possessed of its sagacity?

*moT.27. .. / ... //Mo 4,18.26 // draSTA dRzyam dRzikriyAviSayIbhUtam

bhAvajAtam | pazyan | svam AtmAnam draSTRrUpam nijam AtmAnam | na pazyati
nAnubhavati | prapaJcenAkrAntA svonmukhatAm nItA | saMvitti: yasya |
tAdRzasya | kasya puruSasya | nijA sthiti: svam svarUpam | udeti sphurati |
na kasyApIty artha: ||

मृग.तृष्णा.जल.भ्रान्तौ सत्याम् का.इव विदग्धता ।

mRga.tRSNA.jala.bhrAntau satyAm kA iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का.इव.असौ मृगतृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA iva asau mRga.tRSNikA ||4|18|28||

.

mRga.tRSNA.jala.bhrAntau /

satyAm kA iva vidagdhatA |

vidagdhatAyAm satyAm tu \

kA iva asau mRga.tRSNikA

.

what seems real in the delusion of mirage

is a conditioned deception

but a real deception

.

jd. This is wordplay on #vidagdha.

(1) cooked, burnt.up, consumed, digested (food); so "cooked.up",
improvised;

(2) shrewd, clever, scholarly (pANDita), cunning.

*sv.28 When you see the mirage as water, you do not perceive the rising
hot.air; but, when you perceive the hot.air, you do not see water in the

mirage! When one is truth, the other is not. The eyes which perceive all
the objects of the world, do not see themselves.

*m.28 Where is truth when the illusion of water is a mirage occurs? Truth

is burnt away. Where is illusion when mirage disappears? Truth is revealed.

आकाश.विशदो द्रष्टा सर्व.अङ्गो ऽपि न पश्यति ।

AkAza.vizada: draSTA sarva.aGga: api na pazyati |

नेत्रम् निजमिवात्मानम् दृशीभूतमहो भ्रमः ॥४।१८।२९॥

netram nijam iva AtmAnam dRzI.bhUtam aho bhrama: ||4|18|29||

.

AkAza.vizada: draSTA /

sarva.aGga: api na pazyati |

netram nijam iva AtmAnam \

dRzI.bhUtam aho bhrama:

.

AkAza.vizada: draSTA . the Space.pure Seer = sarva.aGga: api . tho in all
bodies = na pazyati . does not see = netram nijam iva his native eye.
AtmAnam dRzI.bhUtam Self an object of perception? aho bhrama: . O what a
delusion

!

*m.29 When a perceiver is as vast as and spread over the entire space, he

cannot see his own limbs. Self can be seen only when eyes are there. What a
MAya!

*vlm.29. As the looker on the clear sky, does not see what is above the

skies; so we see ourselves and others as material beings; but cannot see
the inward part of the immaterial soul, as the wise men do.

*VA. pure.space complete seer does not sees own self as (he does not see)

its eye, being greatly deluded by seeing objects.

*AS. The two verses 29, 30 are an interesting pair well analyzed by AB,

(and completely garbled by VLM).

*jd. others might add "and completely garbled by AB", whose commentaries
are for the most part prolix, fatuous, and often totally irrelevant.

*AS. A clear observer encompassing all does not see himself as an object of

vision (dRzIbhUtam) just as one does not see one's eye (while looking at
other things. Oh, what an illusion. The point is that when you look
outside, you don't hope to see yourself (who is inside).

sarvAGga = all the limbs, or particularly all branches of Vedic study.

आकाश.विशदो द्रष्टा सर्वाङ्गो ऽपि न पश्यति ।

AkAza.vizada: draSTA sarva.aGga: api na pazyati |

तेषाम् निजमिवात्मानम् दृशीभूतमिवाभ्रमः ॥४।१८।३०॥

teSAm nijam iva AtmAnam dRzI.bhUtam ivAbhrama: ||4|18|30||

.

AkAza.vizada: draSTA /

sarva.aGga: api na pazyati |

teSAm nijam iva AtmAnam \

dRzI.bhUtam ivAbhrama:

.

AkAza.vizada: draSTA . Space.pure Seer = sarva.aGga: api . altho the
All.body = na pazyati . does not see = teSAm nijam iva . as.if innate in
these = AtmAnam

the Self = dRzI.bhUtam ivA.bhrama: . as.if a seen being.

*moT.30. .. / netram nijam ivAtmAnam dRzIbhUtam aho bhrama: //Mo 4,18.28 //

artha: | aho bhrama: bhavati ||4|18|MoT 4,18.28 ||

*m.30. When a person is as vast as and spread over the entire space, he

cannot see his own limbs. Those without any illusion can see their self as
true.

*vlm.30. Brahma who is as clear as the firmament, cannot be perceived by

all our endeavours; because the sight of the sky as a visible thing, cannot
give us an insight into the invisible Brahma; (which fills all space with
his presence).

*VA. pure.space complete seer does not see them (objects) as their own

(independent?) he does not gets deluded by visible objects

*AS. But Would you not see "other souls", outside, then? No! If one with

such a clear vision is disillusioned (abhrama:) he does not see others'
souls like his own (because, he would not see the duality in the world!)

आकाश.विशदम् ब्रह्म यत्नेन.अपि न लभ्यते ।

AkAza.vizadam brahma yatnena api na labhyate |

दृश्ये दृश्यतया दृष्टे त्व् अस्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe tu asya lAbha: su.dUrata: ||4|18|31||

.

AkAza.vizadam brahma /

yatnena api na labhyate |

dRzye dRzyatayA dRSTe \

tu asya lAbha: su.dUrata:

.

AkAza.vizadam . Space.pure = brahman.Immensity = even with effort is not
got . yatnena api na labhyate = dRzye dRzyatayA dRSTe tu asya lAbha:
su.dUrata:

.

*moT.31. .. //Mo 4,18.29 // kuto na labhyate ity | atrAha dRzya iti | tena
dRzye dRzyatva.Âdarzanam eva brahma.labdhir iti bhAva: ||

*sv.31 As long as one entertains the notion of objectivity, the self is not

realised. Brahman is as subtle and pure as space.

*m.31. Brahman who is spread over the entire space/ether cannot be achieved

by effort as long as one sees a phenomenon as a phenomenon.

*vlm.31. Such a sight cannot present itself to us, unless we can see the

true form of God; but it is far from being visible to the beholder, as the
sight of subtilest things.

तादृग्भाव.स्वरूपेण विना यत्र न दृश्यते ।

tAdRk.bhAva.svarUpeNa vinA yatra na dRzyate |

तत्र.अपि दूर.उदस्ता.एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tatra api dUra.udastA eva draSTu: sUkSmasya dRzyatA ||4|18|32||

.

tAdRk.bhAva.svarUpeNa /

vinA yatra na dRzyate |

tatra api dUra.udastA eva \

draSTu: sUkSmasya dRzyatA

.

tAdRg.bhAva.svarUpeNa vinA . without that.being.nature

where it is not seen =

yatra

na dRzyate . even there =

tatra api

dUra.udastA eva . cast very far away =

draSTu: sUkSmasya dRzyatA . the perceptive state of theSeer of the subtle.

*vlm.32. We see the outward sight because we cannot see the beholder of the

sight; (i. e. God himself who beholds his works). The beholder (God) is
only the existent being, and the visibles are all nothing.

*VA. so, without seeing being's own nature, vision of subtle observer is
indeed far away.
*AS. When it is observed without looking for its true nature, the

visibility for one trying to observe the subtle Brahman is totally lost
(dUrodastA eva). In other words, if one hopes to see Brahman just as one
sees a concrete object like a pot etc., then one has no hope of "subtle"
Brahman. You have t have the correct "seeing attitude".

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा एव सम्भवत्य् एको न.तु दृश्यमिहास्ति हि ॥४।१८।३३॥

draSTA eva sambhavati eka: na.tu dRzyam iha asti hi ||4|18|33||

.

dRzyam ca dRzyate tena /

draSTA rAma na dRzyate |

draSTA eva sambhavati eka: \

na.tu dRzyam iha asti hi

.

and the Seen is seen

by That/therefore

the Seer, rAma, does not see

since the Seer conjoins with the One

there cannot be anything Seen

.

*sv.33 It cannot be realised by any effort whatsoever. As long as one sees

what is seen with the inner feeling that they are objects of perception
(himself being their separate seer or subject), the realisation of Brahman
is far indeed.

*m.33.If the all.immanent perceiver abides as phenomenon where is observer
hood? ...

*VA. by (while) seeing visibles, o rAma, seer is not seen; (seer is seen)

only when seer becomes one (with seen), for here is not seen at all.

*AS. By such an attempt of vision (tena) the visible objects (dRzyaM) can

be seen, not the observer (dRSTA). Moreover, only the observer possibly

exists (dRSTA eva sambhavati), and there is no visible world (in reality).

In other words, an attempt to "see" in the usual sense will only lead to
observing illusions, never the true Brahman.

द्रष्टा सर्व.आत्मको दृश्ये स्थितश् चेत् का.एव द्रष्टृता ।

draSTA sarva.Atmaka: dRzye sthita: cet kA eva draSTRtA |

सर्व.शक्तिमता राज्ञा यद् यत् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

.

draSTA sarva.Atmaka: dRzye /

sthita: cet kA eva draSTRtA |

sarva.zaktimatA rAjJA \

yat yat sampadyate yathA

.

draSTA sarva.Atmaka: dRzye sthita: cet .

if the seer as all.self is situate in an object =

kA eva draSTRtA . what then is the state of seer =
.

*vlm.34. As the sweet saccharine juice of the sugarcane, thickens itself

into the form of the sugarcandy; so the will of God, becomes compact in the
solid body of the universe.

*moT.34a. .. sarvAtmaka: dRzyam sthitaz cet keva dRzyatA //Mo 4,18.32b //

*VA. if all.encompassing seer abides in visibles (when seer and the seen

are one?), how here can be seerness at all? (if they are one, it can be no
separate seer??)

as all.powerful king stays (unseparable with his power?)
*AS: If (as per scriptures, one says that ) the observer (draSTA) being all

encompassing is in the visible, then what can he observe (as separate from
himself)?
The second line joins with the next. As an all powerful emperor can acquire
anything, whatever he experiences, he becomes it himself. In other words,
the illusory world different from Brahman does not exist, but is only the
Brahman itself.

तत् तथा अनुभवत्य् आशु स एव.उदेति तत् तथा ।

tat tathA anubhavati Azu sa* eva udeti tat tathA |

यथा मधुर.सोल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura.sa.ullAsa: khaNDa: bhavati bhAsura: ||4|18|35||

.

tat tathA anubhavaty Azu sa . that thus he quickly becomes =

eva udeti tat tathA . springing.up that thus =

yathA madhura.sollAsa:

khaNDo bhavati bhAsura:

.

*moT.35a. tat tat tathA bhavaty Azu sa evodeti tattayA //Mo 4,18.33 //

tathA draSTA svAvyatirikta.dRzikriyAdvAreNa
dRzikriyAvivarta.bhUta.dRzyamAna.padArthatayA sphurati iti ||

.

*m.35 Only when sap loses its sap.form, flowers and fruits are produced.

Similarly losing its delight of consciousness Siva becomes a body and such.

*vlm.35. As the moisture of the ground and of the vernal season, becomes

incorporated in vegetable life, bringing forth the fruits and flowers; so
the energy of the Divine Intellect, turns itself into the living spirit;
which shortly appears in a corporeal form (of the body and its limbs).

रसताम् अजहच् च.एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajahat ca eva phala.puSpa.latA.unnata: |

चिदुल्लासस् तथा जीवो भूयो भवति देहकः ॥४।१८।३६॥

cit.ullAsa: tathA jIva: bhUya: bhavati dehaka: ||4|18|36||

.

rasatAm ajahat ca eva /

phala.puSpa.latA.unnata: |

cit.ullAsa: tathA jIva: \

bhUya: bhavati dehaka:

.

bhUyas bhavati dehaka: . gradually becoming embodied.

.

*vlm.36. As every thing is beheld in our sight, without being separated

from its idea in the mind; so the inward notion, shows itself in the shape
of the visible object, like the vision in a dream, which is but a
representation of the thoughts entertained in our minds. (i. e. The thought
is the archetype of the appearance).

*m.34.36 Whatever that perceiver experiences inside that alone emerges out.

It is like the sugarcane juice which forms the sweet jaggery.

चिन्मात्रताम् ताम् अजहद् एव दर्शन.दृङ्मयम् ।

cit.mAtratAm tAm ajahat eva darzana.dRk=mayam |

अन्तःस्व.अनुभवश् च.एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhava: ca eva jagat.svapnam prapazyati ||4|18|37||

.

cit.mAtratAm tAm ajahat /

eva darzana.dRk=mayam |

anta:sva.anubhava: ca eva \

jagat.svapnam prapazyati

.

cit.mAtratAm tAm – that measured state of Consciousness = ajahad eva . not
losing it = darzana.dRG=mayam . Scene.Seer=made = anta:sva.anubhavaz ca eva
. and inner.self.experience too = jagat.svapnam prapazyati . waking.dream
it perceives....

that measured state of Consciousness

not losing it to Scene & Seer

as inner.self.experience it perceives that state

as a waking.dream

.

*m.37. Without losing its transcendental native and pure intelligence this
transcendent perceiver (observer) becomes, by self.experience internally of
vision and the visible. And with that sees the world.dream.

*sv. It is only when the division between the seer and the seen is given
up, only when the two are seen as of one substance, that the truth is
realised.

*moT.36b.37a. cidullAsas tathA jIva: bhUtvA bhavati dehaka: / cin.mAtratAm
tAm ajahad eva darzanadRGmaya: //Mo 4,18.35 // darzanadRGmaya: karmasAdhano
Hyam darzanazabda: | tena dRzyadRGmaya: ity artha: | yugmam ||4|18|

*vlm.37. The ideas of self and others, are as granules in the mind, and are

like the grains of salt, which are produced in the briny grounds from
moisture of the earth: (i. e. saline particles, produced of terrene and
marine serocity). So the multitudes of thoughts in the mind, are exactly as
the globules of salt or sand on the seashore: (almost infinite in their
number).

* cit.mAtratAm tAm – that measured state of Consciousness = ajahad eva .
not losing it = darzana.dRG=mayam . Scene.Seer=made =anta:sva.anubhavaz ca
eva . and inner.self.experience too = jagat.svapnam prapazyati .
waking.dream it perceives....

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव आत्मनि ।

ahamtA.Adi.rase bhaume khaNDakatvam iva Atmani |

नाना.खण्ड.सहस्र.ओघैर् अद्वितीयैर् निज.आत्मनः ॥४।१८।३८॥

nAnA.khaNDa.sahasra.oghai: advitIyai: nija.Atmana: ||4|18|38||

.

ahamtA.Adi.rase bhaume /

khaNDakatvam iva Atmani |

nAnA.khaNDa.sahasra.oghai: \

advitIyai: nija.Atmana:

.

so there are senses of "I"ness

like fragmentation in elemental matter

.

in the self

is an ocean of thousands of various bits

without duality

innate in self

.

*moT. bhauma: bhUmisambandhI ||4|18|

*VA. as saline solution crystallizes into salt pieces, so in Self exist ego
etc, and many thousand such fragments are non.separate with Self
*AS. The first line joins with verse 37 and explains how the dream called

world arises from solidified Chit. The second line joins with verse 39 and
explains how these solidified pieces of Chit turn back into Chit as salt
crystals turning back into saline solution.

* verse 36 above does not seem to imply "salt". none of my Dictionary
sources mentions salt; all refer the term to the earth (bhUmi) or as an
epithet of the planet Mars. one source says it is an Ayurvedic term meaning
"salt" but gives no attribution except the name of the sushruta; but MW has
not found it in his close study of the work. bhauma indicates whatever is
Earthen among the five Elements.

यथा.उदेति रसो भौमश् चित् तथा.उदेत्य् असम्भ्रमम् ।

yathA udeti rasa: bhauma: cit tathA udeti a.sambhramam |

चिद्रस.उल्लास.वृक्षाणाम् कचताम् आत्मना आत्मनि ॥४।१८।३९॥

cit.rasa.ullAsa.vRkSANAm kacatAm AtmanA Atmani ||4|18|39||

.

yathA udeti rasa: bhauma: /

cit tathA udeti a.sambhramam |

cit.rasa.ullAsa.vRkSANAm \

kacatAm AtmanA Atmani

.

yathA udeti – so there arises = rasa: .

sap = earthly/material . bhauma: = cit.Consciousness = tathA udeti . thus
arises = a.sambhramam . without confusion = cit.rasa.ullAsa.vRkSANAm – of
Consciousness.sap=comparable+trees = kacatAm . the state of Projection =
AtmanA Atmani . by self in self

.

*moT.38b.39a. .. / ... tathodety ahambhramai: //Mo 4,18.36 // bhauma:
bhUmisambandhI ||4|18|MoT 4,18.36 ||4|18| *moT.39b.40a. .. //Mo 4,18.37 //

cid eva rasa: | tasya ya: ullAsa: | tasya vRkSANAm jagatAm iti yAvat

||4|18|MoT 4,18.37 || yA yodeti yathA yasyA jIvazakte: svasaMsRti: //Mo

4,18.39a// udeti sphurati | cit citsvarUpA | sA jIvazakti: | svAnta:
svamadhye |

*vlm.39. These trees again shoot forth in branches and leaves, of which

there is no end; and so is every other world like a forest, supplying its
sap to innumerable plants, like the thoughts in the mind.

* yathA udeti . so there arises = rasa: . sap = earthly/material . bhauma:
= cit.Consciousness = tathA udeti . thus arises = a.sambhramam . without
confusion = cit.rasa.ullAsa.vRkSANAm – of
Consciousness.sap=comparable+trees = kacatAm . the state of Projection =
AtmanA Atmani . by self in self.

दृश्य.शाखा.शत.आढ्यानाम् इह नान्तो ऽवगम्यते ।

dRzya.zAkhA.zatADhyAnAm iha nAnta: avagamyate |

खण्डः प्रत्येकम् एव अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaNDa: pratyekam eva ayam yathA rasa.camatkRtim ||4|18|40||

.

dRzya.zAkhA.zatADhyAnAm /

iha nAnta: avagamyate |

khaNDa: pratyekam eva ayam /

yathA rasa.camatkRtim

.

dRzya.zAkhA.zatADhyAnAm iha nAnta: avagamyate |

of Percept.branch.hundred.ripenings

.

*moT.40b.41a. rasena kRtAm ucchUnatA.rUpAm [expanding, swelling] camatkRtim
rasacamatkRtim ||4|18|

*sv.40 There is no object which is totally of a different nature from the
subject.

*m.40 There is no end to the tree.branches, called phenomena. Each one of

these has many branches and parts.

*vlm.40. The intellect perceives in itself the existence of everything, as

distinctly as the inherent power of the living soul exhibits itself in
creation. (The power of the soul is its reminiscence (sanskára) of the
past, which reproduces and presents the former impressions in its
subsequent states of birth).

स्वादयत्य् एवम् एषा चित् पृथक् पश्यति संस्थितिम् ।

svAdayati evam eSA cit pRthak pazyati saMsthitim |

या या उदेति यथा यस्या जीव.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA udeti yathA yasyA* jIva.zakte: sva.saMsRti: ||4|18|41||

.

svAdayati evam eSA cit /

pRthak pazyati saMsthitim |

yA yA udeti yathA yasyA* \

jIva.zakte: sva.saMsRti:

.

svAdayati evam eSA cit . this is how Consciousness enjoys = pRthak pazyati
saMsthitim . seeing separately established. = yA yA . whatever = arises .
udeti = yathA yasyA: . how and where = jIva.zakte: sva.saMsRti: . the

proper course of the jIva.Power ...

??.41.42. (Similarly) whatever the consciousness delights in the same it

sees that delight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

*vlm.41. Every one's intellect, perceives the existence of the world, in

the same manner as his living soul, happens to meet with every thing, as
present before it, by virtue of its former acts, and their reminiscence
stamped in it.

*VA. what consciousness feels in itself that is sees as different, as of

this cit by power of jiva arises its own creation, (continues to the next)
so it stays, being its own self, staying of the nature of cit.

*AS. The first line is connected with the verse 40. The Chit experiences

different versions of the world based on the pieces dissolved in its
formation! I feel this is describing the karmic development of a jIva. The
second line indeed connects with the next.

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen

(object)sthere is no other object of perception here. If again the subject

or the self alone is all this, then surely it is not even the subject or
the seer! There is no division in such a vision.

* svAdayati evam eSA cit . this is how Consciousness enjoys = pRthak
pazyati saMsthitim . seeing separately established. = yA yA . whatever =
arises . udeti = yathA yasyA: . how and where = jIva.zakte: sva.saMsRti: .

the proper course of the jIva.Power ...

ताम् ताम् तथेति सा स्व.आत्म.चिद्रूप.भुवन.स्थितम् ।

tAm tAm tathA.iti sA sva.Atma.cit.rUpa.bhuvana.sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva.saMsRtaya: kAzcit pramilanti parasparam ||4|18|42||

.

tAm tAm tathA.iti sA sva.Atma./cit.rUpa.bhuvana.sthitam |

jIva.saMsRtaya: kAzcit \

pramilanti parasparam

.

...

tAm tAm tathA iti sA

that that is thus this.one

own.self.Conscious.form.earth.situate

jIva.saMsRtaya: emergent Living.samsAras

kAzcit whoever

pramilanti parasparam coming together one.by.one.

.

* "one.by.one" . by <parasparam> YV usually means "mutually"

*moT.42. .. sA svAntaz cid bhUtabhuvanasthitim //Mo 4,18.39b // tAm tAm

bhUtabhuvanasthitim | bhUtAnAm tadAdhArabhUtAnAm | bhuvanAnAm ca saMsthitim

saMsthAm | eti prApnoti ||4|18|MoT 4,18.39 ||4|18| jIvasaMsRtaya: kAzcit
pramilanti parasparam //Mo 4,18.40a //

*vlm.42. There are some living souls, which meet and join with others and

propagate their species; and then cease to exist after having lived a long
time together.

*m.41.42. (Similarly) whatever the consciousness delights in the same it

sees that delight in existence. Whatever thus emerges, the power of Siva
puts in its movement (as world) whatever exists thus is a form of
consciousness. These forms mix and move together (as world).

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen

(object)sthere is no other object of perception here. If again the subject

or the self alone is all this, then surely it is not even the subject or
the seer! There is no division in such a vision.

*VA. (second line) every jiva's creations mix with each other??, (continues

to next)
having spend time in samsara, they die away after a long time.

*AS. Some (kAczcit ) jIva formations join with each other and move about in

the world together before being liberated after a long time. In other
words, this is describing multibirth unions of some individuals.

स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira.kAlata: |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna.cetasA ||4|18|43||

.

svayam vihRtya saMsAre /

zAmyanti cira.kAlata: |

sUkSmayA parayA dRSTyA \

tvam pazya jJAna.cetasA

.

themselves having wandered the saMsAra

they come to quiet after a long time

.

with a subtly higher point.of.view

you should see things with Wise.Awareness

...

svayam vihRtya saMsAre . themselves having wandered the saMsAra = zAmyanti
cira.kAlata: . they come.to.peace long.time.after — [like them] = sUkSmayA
parayA dRSTyA . with subtle and elevated perception = tvam pazya
jJAna.cetasA . you see with Wisdom.Awareness.

.

*vlm.42. ... and then cease to exist after having lived a long time

together. • 43 You must observe with keen sight and a well discerning mind
in order to look into the different states and thoughts of others.

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen

(object)sthere is no other object of perception here. If again the subject

or the self alone is all this, then surely it is not even the subject or
the seer! There is no division in such a vision.

#vihRtya – having wandered (for pleasure). — y1.027.019 —

*moT.43b.44a. .. dRSTyA svam pazyasy anayA tathA / ... //Mo 4,18.41 //
tvam | svam cin.mAtra Akhyam svAtmAnam | anayA asmin prakaraNe proktayA |

paramANv.antareSu api jagajjAlasahasrANi pazyasi | apizabda:
paramANv.antareSu jagaj.jAla.sahasra.darzanAsambhavadyotaka: ||4|18|

* svayam vihRtya saMsAre . themselves having wandered the saMsAra =
zAmyanti cira.kAlata: . they come.to.peace long.time.after — [like them] =
sUkSmayA parayA dRSTyA . with subtle and elevated perception = tvam pazya
jJAna.cetasA . you see with Wisdom.Awareness.

जगज्.ज्वाल.सहस्राणि परमाNv अन्तरेष्व् अपि ।

jagat.jvAla.sahasrANi paramANu.antareSu api |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASANe jvAlAyAm anile jale ||4|18|44||

.

jagat.jvAla.sahasrANi /

paramANu.antareSu api |

citte nabhasi pASANe \

jvAlAyAm anile jale

.

jagat.jvAla.sahasrANi –

world.spark=thousands = paramANu.antareSu api –

even within the Primal Atoms = citte –

in the chittAffection = nabhasi –

in the sky [Space] = pASANe –

in a stone [Earth] = jvAlAyAm –

in the fire = anile –

in the air = jale –

in the water

...

*moT.43b.44a. .. / jagajjAlasahasrANi ... //Mo 4,18.41 // tvam | svam

cin.mAtrAkhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA

utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSma.rUpayA | dRSTyA

samyagjJAnena | pazyasi anubhavasi | tathAzabda: samuccaye | tathA

paramANv.antareSu api jagajjAlasahasrANi pazyasi | apizabda:
paramANvantareSu jagaj.jAla.sahasra.darzanAsambhava.dyotaka: ||4|18|

*vlm.44.There are thousands of world.sparks even within the Primal Atoms;

in the chitta; in the sky; in a stone; in the fire in the air in the water.

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen

(object)sthere is no other object of perception here. If again the subject

or the self alone is all this, then surely it is not even the subject or
the seer! There is no division in such a vision.

* jagat.jvAla.sahasrANi . world.spark=thousands = paramANu.antareSu api .
even within the Primal Atoms = citte . in the chittAffection = nabhasi . in
the sky [Space] = pASANe . in a stone [Earth] = jvAlAyAm . in the fire =
anile . in the air = jale . in the water...

सन्ति संसार.लक्षाणि तिले तैलम् इव अखिले ।

santi saMsAra.lakSANi tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जीवो भवेच् चितिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIva: bhavet citi: ||4|18|45||

.

santi saMsAra.lakSANi /

tile tailam ivAkhile |

siddhim eti yadA cetas \

tadA jIva: bhavet citi:

.

santi saMsAra.lakSANi –

being the marks of saMsAra = tile tailam iva akhile –

as oil is in the sesame seed, so in everything = yadA cetas eti siddhim –

when chetas.Affectivity comes to power = tadA jIva: bhavec citi: .

then a bit of Consciousness becomes the Living.jIva — or the jIva becomes
Consciousness...

*vlm.45. When the mind becomes perfect, it comes to be the living being;

and the intellect being purified, becomes all pervasive. Hence is the union
of the intellect with the living spirit.

*m.Such are the marks of saMsAra. As oil is in the sesame seed, so, in

everything, when Chetas Awareness comes to power, then the Living Jîva
becomes Chiti Understanding.

*sv.41.42.43.44.45 Nor can the subject (self) be seen as if it were an

object! In fact, the subject (self) alone appears to the sight as the seen

(object)sthere is no other object of perception here. If again the subject

or the self alone is all this, then surely it is not even the subject or
the seer! There is no division in such a vision.

*jd.45 . santi saMsAra.lakSANi . being the marks of saMsAra = tile tailam
iva akhile . as oil is in the sesame seed, so in everything = yadA cetas
eti siddhim . when chetas.Affectivity comes to power = tadA jIva: bhavec
citi: . then a bit of Consciousness becomes the Living.jIva — or the jIva
becomes Consciousness...

शुद्धा च सा सर्वगता तेन तन्.मेलनम् मिथः ।

zuddhA ca sA sarvagatA tena tat.melanam mitha: |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्रम.रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama.rUpaka: ||4|18|46||

.

zuddhA ca sA sarvagatA /

tena tat.melanam mitha: |

sarveSAm padmaja.AdInAm \

sva.sattAbhrama.rUpaka:

.

and pure is this everywhere.going consciousness

by/with it

commingling in it

:

for everyone

from the Lotus.born onward

their each.particular state of reality is a delusive formation

.

zuddhA ca sA sarvagatA . and pure is the conscious everywhere.going = tena
. therefore – tat.melanam mitha: . that.mixing together = sarveSAm padmaja
AdInAm . of all from the Lotus.born onward = sva.sattAbhrama.rUpaka: . is
their own reality/delusion.form.

*m.46. Consciousness(es) can (join) mix and write together since

consciousness is immanent in all. The (independent) existence of all, like
Brahma and such, is merely an illusion (or false).

*moT. .. tena sammelanam mitha: //Mo 4,18.43b // sA cit | tena MoT 4,18.
uddhatvena ||
.??. source .Q. By becoming Manas, Brahman transforms into
thought.activity; but Brahman cannot have something else <brahma.tattve
anyatA nAsti>. But how can the order of the world.appearance be explained?

"The seeming correspondence and agreement depend upon the similarity of the
imaginary products in certain spheres, and also upon accident. It is by

accident that certain dream.series correspond with certain other dream
series. <melanam api svakIya.parakIya.svapnAnAm daivAt kvachit saMvAdavat
svAnta:.kalpanAtmakam eva. YV.tAtparya.prakAza

*vlm.46. The self.entity of the lotus.born Brahmá and all other living
beings, is only their self.deception; and the sense of the existence of the

world, is as a protracted dream rising and setting in the mind.

*jd.46 . zuddhA ca sA sarvagatA . and pure is this immanence = tena .
therefore – tat.melanam mitha: . that.mixing together = sarveSAm padmaja
AdInAm . of all from the Lotus.born onward = sva.sattAbhrama.rUpaka: . own
reality/delusion.form.

जगद्दीर्घ.महास्वप्नः सो ऽयम् अन्तः समुत्थितः ।

jagat.dIrgha.mahAsvapna: sa: ayam anta: samutthita: |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चिद्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzcit.bhUta.paramparA: ||4|18|47||

.

jagat.dIrgha.mahAsvapna: /

sa: ayam anta: samutthita: |

svapnAt svapnAntaram yAnti \

kAzcit.bhUta.paramparA:

.

jagad.dIrgha.mahAsvapna: . the long dream of this world = sa: ayam anta:
samutthita: . this emerges within = svapnAt svapnAntaram . from a dream
into a dream = yAnti kAzcidbhUta.paramparA: . there comes a parade of all
sorts of beings.

the long dream of this world

is this within

emerging

:

from a dream into a dream

comes a parade of all sorts of beings

.

*m.47 World is a long dream which has a beginning and end. Some beings go
into dreams in dreams.

*vlm.47. Some beings pass into successive states of existence, as a man

passes from one dream to another; and they think themselves to be firmly
established in them, as one supposes to be settled in some house, appearing
to him in his dream.

*mo. kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.

kuDyAdau dRDhatara: upalambha: sthita: asti | idam kuDyam ityAdirUpam

jJAnam asti ||4|18|
*jd.47 . jagad.dIrgha.mahAsvapna: . the long dream of this world = sa: ayam
anta: samutthita: . this emerges within = svapnAt svapnAntaram . from a
dream into a dream = yAnti kAzcidbhUta.paramparA: . there comes a parade of
all sorts of beings.

तेन उपलम्भः कुड्य.आदाव् असौ दृढतरः स्थितः ।

tena upalambha: kuDya.Adau asau dRDhatara: sthita: |

यद्यत्र चिद्.भावयति तत्तत्र आशु भवत्य् अलम् ॥४।१८।४८॥

yat yatra cit.bhAvayati tat tatra Azu bhavati alam ||4|18|48||

.

tena upalambha: kuDya.Adau /

asau dRDhatara: sthita: |

yat yatra cit.bhAvayati \

tat tatra Azu bhavati alam

.

tena upalambha: kuDya Adau asau dRDhatara: sthita: yat yatra citbhAvayati
tat tatra Azu

bhavati alam . becomes as.well

.

*sv.48 Each jiva experiences within itself whatever and however it has
given rise to within itself with the help of its own life.force.

*m.48. Because of that those (dreams) become firm and concrete like walls.

Whatever consciousness conceives/fancies, that will immediately take shape
and happen.

*vlm.48. Whatever the intellect dwells upon at any time or place, it

immediately sees the same appearing therein before it; as anything which is
seen in dream, appears to be true to the dreamer all that time.

तया स्वप्ने ऽपि यद् दृष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapne api yat dRSTam tat.kAle satyam eva tat |

चिदणोर् अन्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaNo: antare santi samasta.anubhava.aN2ava: ||4|18|49||

.

tayA svapne api yat dRSTam \

tat.kAle satyam eva tat |

cidaNo: antare santi \

samasta.anubhava.aN2ava:

.

because of that

even something you see in dream

seems to be real at that time

.

within the Atomic Consciousness

there exist all Atomic experiences

.

*vlm. ... anything which is seen in dream, appears to be true to the

dreamer all that time. 49. The atom of the intellect, contains the
particles of all our notions....

* tayA . by that (Consciousness) = svapne api . even in dream = yat dRSTam
. what is seen = tat kAle . that in time = satyam eva . is indeed real =
tat – that = cit.aN2o: antare santi . being within the Consciousness.Atom =
samastAnubhavAN2ava: . the atoms of all experience.

(यथा बीज आन्तरे पत्र.लता.पुष्प.फल=अणवः) ।

(yathA bIja Antare patra.latA.puSpa.phala=aN2ava:) |

परमाणु.जगति अन्तो मन्ये चित् परमाणवः ।

paramAN2u.jagati anta: manye cit paramAN2ava: |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य.भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvaita.aikya.bhramam utsRja ||4|18|50||

.

(yathA bIja Antare patra.latA.puSpa.phala=aN2ava:) |

paramAN2u.jagati anta: manye cit paramAN2ava: |
lInam AkAzam AkAze dvaita.aikya.bhramam utsRja

.

(as within the seed

there are Atomic leaves & stems & fruits & flowers)

in the SuperAtom.world

within

(I opine)

are conscious SuperAtoms

.

Space merges with Space

.

let go of the dual.single.delusion

!

* the first line is an unidentified interpolation in the KG. edition.

* yv . paramAN2u.jagati antar within the Superatom.world

/ mo – paramAN2um jagat antar within the Superatom the world

*moT.50. paramAN2um jagad antar dhatte citparamAN2uka: / ... //Mo 4,18.48 //
cit.paramAN2uka: cid.rUpa: paramAN2u: | jagat paramAN2um jagad.rUpam
paramAN2um | anta: svAtmabhittau | dhatte dhArayati | phalitam Aha lInam

iti | ata: AkAzam jagadAkhyam AkAzam | AkAze cidAkhya AkAze | lInam bhavati

| etasya phalam kathayati dvaitaikyam iti | atastvam dvaitaikya.bhramam
utsRja tyaja | ekatayA api vaktum azakyasya kevalasya cin.mAtrasya
sthitatvAt ||4|18|MoT 4,18.48 ||

*jd. note the clarity of MoT as compared with the obfuscationist AB!

*m.50. I feel that the world.atoms are consciousness.atoms.
Consciousness.space dissolves into another consciousness.space. Cast away

the false notions of duality and oneness.

*vlm.50. I consider the atoms of the intellect and the mind, contained

within the particles, of the material body, to be both vacuous, and joined
in one without causing a duality in their nature.

*sv.49.50.51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world.appearances. In

everyone's mind, in the very space, in every rock, in the flame of fire and

in water there exist countless world.appearances; even as oil exists in

sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This

world.appearance is but a long dream which manifests everywhere, being the

imagination of Brahma the creator and all others.

*jd.50 . (yathA . as = bIja Antare . within the seed =
patra.latA.puSpa.phala=aN2ava:) . there are aN2u.Atoms of leaves and stems
and fruits and flowers. = In the SuperAtom.world within . paramAN2u.jagati
antar = I opine . manye = are conscious SuperAtoms = cit paramAN2ava: .
Space is merged with Space. = lInam AkAzam AkAze dvaita.aikya.bhramam
utsRja . let go of the dual.single.delusion!

देश.काल.क्रिया.द्रव्यैः स्वैर् एव अणुभिर् एव चित् ।

deza.kAla.kriyA.dravyai: svai: eva aN2ubhi: eva cit |
अणून् अनुभवty अन्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aN2Un anubhavati antar itarAN2i na sambhavAt ||4|18|51||

.

deza.kAla.kriyA.dravyai: /

svai: eva aN2ubhi: eva cit |
aN2Un anubhavati antar \

itarAN2i na sambhavAt

.

deza.kAla.kriyA=dravyai: svai: eva aN2ubhi: eva cit
aN2Un anubhavati anta: itarAN2i na.sambhavAt

deza.kAla.kriyA=dravyai: . w/ elemental things acting in Place and Time =

svai: eva aN2ubhi: eva cit

aN2Un anubhavati

antar

itarAN2i na.sambhavAt . thru not.becoming.

*moT.51. dezakAlakriyAdyAkhyai: svair ... / ... itarAN2or asambhavAt //Mo
4,18.49 // svair eva svarUpabhUtair eva | aN2Un nAnAbhUtarUpAn aN2Un |
anta: svasmin | itarAN2o: dezAdirUpasya cidvyatiriktasyAN2o: ||4|18|

*m.51 The differentiated atoms of time, space and matter are independently
consciousness atoms. When this atom.ness is experienced inside, nothing
else is possible.

*vlm.51. So the intellect conceives within itself and of its own particles,

many other Atomic germs, under the influence of particular times and places
and actions and circumstances; which cannot be extraneous from itself. (i.
e. All notions are the making of the mind, and not impressions from
without).

*VA. place, time, action, materiality are only own aspects of the same Cit,

which stay in Cit, overwise not existing (away from cit)?

*AS. Chit experiences particles of space, time, action (karma) etc. of its

own within its space, for others are not possible there.

*sv.49.50.51 rAma, behold with the eye of your inner wisdom the truth that
in every atom of existence there are countless world.appearances. In

everyone's mind, in the very space, in every rock, in the flame of fire and

in water there exist countless world.appearances; even as oil exists in

sesame seed. It is when the mind becomes absolutely pure that it becomes
pure consciousness, and therefore one with the infinite consciousness..This

world.appearance is but a long dream which manifests everywhere, being the

imagination of Brahma the creator and all others.

Øtt. #dravya . any thing . whatever . a nominal equivalant to #kiMcit. •

(in phil.) an elemental substance (9 in the *nyAya, namely #pRthivI.earth,
#ap.water, #tejas.radiance, #vAyu.wind, #AkAza.space; #kAla.time,

#diz.place, #Atmat.self, #manas.Mind • • (Gram) single object or person,
individual (cf. #ekadravya).

स्वयम् सर्गस्य कचितः स्वप्ने चिद्.अणु.खण्डकः ।

svayam sargasya kacita: svapne cit.aN2u.khaN2D2aka: |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa.niSThasya deha.dRSTyA anubhAvita: ||4|18|52||

.

svayam sargasya kacita: /

svapne cit.aN2u.khaN2D2aka: |

brahma.Ade: kITa.niSThasya \

deha.dRSTyA anubhAvita:

.

Creation

projects itself

in dream

:

a Conscious.atomic bit

of

what begins as the brahman.Immensity and ends.up as a louse

:

by Body.vision

is

experienced

.

The firm experiences of things, from Brahma to an insect are essentially
perceptions from the standpoint of a body.

*vlm.52. It is this particle of the intellect which displays the creation,

like the vision of a dream before it; and it is this conception, that led
the gods Brahmá and others to the idea of their visible bodies, as it makes
the little insects to think of their own bodies. (i. e. The minds of all
display the outer world subjectively to all beings).

*VA. creation in dream is piece (aspect)of cit, which own perception of

cit, as seen in body of anyone from Brahma to a worm.

*AS. For anyone from brahmA to a worm, the piece of Chit formulated in the

dream of creation is experienced as a body. In other words, one's
perception of one's body is the formation of Chit acting as a part of the
dream.

* svayam sargasya kacita: . itself of creation projected . Creation
projects itself = svapne . in dream = cit.aN2u.khaN2D2aka: . a
Consciousness.atomic bit = brahma.Ade: kITa.niSThasya . of what begins as
the brahman.Immensity and ends.up as a louse = deha.dRSTyA anubhAvita: . by
Body.vision is experienced.

कचितम् किम्.चिd एव इह वस्तुतः तु न किम्.चन ।

kacitam kimcit eva iha vastutas tu na kim.cana |
स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit.paramAN2ava: ||4|18|53||

.

kacitam kimcit eva iha . whatever is projected here

has no reality anyhow . vastutas tu na kim.cana
svayam satyam . the real itself

is enjoyed . svAdayante

as dual by paramAN2u.SuperAtoms of Consciousness. . dvaitam
cit.paramAN2ava:

*moT. .. / svayam svatvam svAdayante ... //Mo 4,18.51 // puna: kim etat
sphuratIty | atrAha svayam iti | citparamAN2ava: cillezA: | dvaitam
ghaTapaTAdirUpadvaitasvarUpam | svatvam svabhAvam | svAdayante
camatkAraviSayatAm nayanti ||4|18|

*m.53. This world is a mere flash. It does not exist infact.
Consciousness.atoms enjoys (or flavors) reality as dual. It is their
self.conception.

*vlm.53. All that is displayed in this (outer) world, is in reality nothing

at all; and yet do these living beings, though possessing the particles of
intellect in them, erroneously conceive the duality of an extraneous
existence.

*sv. The objects thus born in the Creator's dream migrate from dream to

dream, from embodiment to embodiment — thus generating the illusory

solidity of this world.appearance. This dream.like appearance is yet true

during the period of the dream itself. Within every atom is the potential
experience of every kind, even as a seed contains within itself the
different aspects of the tree (flowers, leaves, fruits, etc. ) .Within
every atom of existence, there is the infinite consciousness: hence, it is
indivisible. Therefore, give up all your notions of diversity or unity.
Time, space, action (or motion) and matter are all but different aspects of
the one infinite consciousness: and consciousness experiences them within
itself, whether it happens to be the body of the creator Brahma or that of
a worm. An atom of consciousness, when it attains to the fully grown state
of a body, experiences its own faculties. Someone perceives the objects
spread out as if outside because the infinite consciousness is omnipresent.
Others behold everything within, evolving and devolving alternately.

स्वयम् प्रकचति स्फार.देहःचिd.अणु.खण्डकः ।

svayam prakacati sphAra.dehazcit.aN2u.khaN2D2aka: |
नेत्र.आदि.कुसुम.द्वारैः संविd.आमोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi.kusuma.dvArai: saMvit.Amodam udgiran ||4|18|54||

.

Atomic.Consciousness

projects itself

beyond Body

:

a flowery doorways of the senses

emits Awareness as aroma

.

svayam

prakacati

sphAra

deha

cit

aN2u

cidaN2u

khaN2D2aka
sphAra.dehazcit.aN2u.khaN2D2aka:
dehazcit.aN2u.khaN2D2aka:
cit.aN2u.khaN2D2aka:
khaN2D2aka:
netra.Adi.

kusuma.

dvAra

kusuma.dvAra

netra.Adi

saMvit

saMvit.Amoda

Amoda

udgiran

.

*moT.54. .. //Mo 4,18.52 // sphAra.deha: sphAra.svarUpa: | saMvidAmodam
ghaTapaTAdi.jJAnarUpam Amodam ||

*m.54 Consciousness.atom itself sends oozes out fragrance of sentient
knowledge.flowers through its gates of eyes and such (sense organs) and

sparkles the vast large body (of beings).

*vlm.54. Some intellects (of particular persons), display themselves in

their bodies, and derive the pleasure of their consciousness, through the
medium of their eyes and external organs, (i. e. Some men believe their
bodily senses as the intellect, and no mind besides).

*AS. The grown body (sphAra.deha:) of the Chit ...

* svayam prakacati . it projects itself = sphAra.deha: . a vast body = a
cit.aN2u.Consciousness.Atom . cit.aN2u.khaN2D2aka: = the flowery doorways
of the eyes and senses . netra.Adi.kusuma.dvArai: = saMvid.Amodam udgiran .

that emit Awareness as aroma.

सम्पश्यति इतराम् कश्चित् बही.रूपेण चित्.घटः ।

sampazyati itarAm kazcit bahI.rUpeN2a cit.ghaTa: |

सर्व.गत्वात् अनाशित्वाद् दृश्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvAt dRzya.bIjasya vai cite: ||4|18|55||

.

sampazyati itarAm kazcit . it sees another something = with external form .
bahir rUpeN2a = a Consciousness.pot . cit.ghaTa: = sarva.gatvAt . thru
immanence in everything = thru indestructibility . a.nAzi.tvAt =
dRzya.bIjasya vai cite: . of a percept.seed of Consciousness itself.

*m.55. The consciousness of the seed of phenomenality is immanent in

everything and is indestructible. In some it is manifest externally as

consciousness.pot.

*vlm.55. Others look on outward objects as receptacles of the intellect,

from the belief that the all pervasive, inseparable and imperishable
intellect (soul), must abide in all and every one of them. (It is the
intellect which contains the material world, and not this the other, as
many think omnipresence to mean).

*moT. kazcit puruSa: | jAgrad avasthAviSTa iti yAvat | cite: dRzya.bIjasya
cid.Akhyasya dRzya.bIjasya | sarva.gatvAt tathA a.nAza.tvAt | cid.ghanAn
cit.svarUpatvena cid.bharitAn | itarAn svata: bhinnatvena bhAtAn padArthAn
| bahI.rUpeN2a pazyati bAhyA ete iti anubhavati ||4|18|

* sampazyati itarAm kazcit . it sees another something = with external form
. bahir rUpeN2a = a Consciousness.pot . cit.ghaTa: = sarva.gatvAt . thru
immanence in everything = thru indestructibility . a.nAzi.tvAt =
dRzya.bIjasya vai cite: . of a percept.seed of Consciousness itself.

अन्तर् एव अखिलम् कश्चित् पश्यty अविमलम् जगत् ।

antar eva akhilam kazcit pazyati a.vimalam jagat |

तत्र अति.काल.कलनाद् उन्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla.kalanAt unmajjati nimajjati ||4|18|56||

.

anta: eva akhilam . quite entirely within =

some see

a.vimalam jagat a not.stainless world

tatra there

ati.kAla.kalanAt after great.time.

unmajjati emerging

nimajjati . immersing.

*moT. .. pazyaty avikalam jagat / ... //Mo 4,18.54 // kazcit

svapnAvasthAviSTa iti yAvat | antar eva svasminn eva | na tu bAhye

||4|18|MoT 4,18.54 ||4|18|
*m.56 Some perceive (some Sivas) perceive this impure world within

themselves. Then, because of contemplation about it for along time, they
sink and float in that.

*vlm.56. Some men view the whole gross world within the body, instead of

the all pervading intellect of Brahma; as Viswarupa, and these being
hardened by long habit of thinking so, are plunged in the gulph of error.
(These are the materialists and the Tántrika microcosmists).

*sv. .... Someone perceives the objects spread out as if outside because

the infinite consciousness is omnipresent. Others behold everything within,
evolving and devolving alternately.

स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:puna: |

मिथ्या अवटेषु लुठति शिला इव शिखर.च्युता ॥४।१८।५७॥

mithyA avaTeSu luThati zilA iva zikhara.cyutA ||4|18|57||

.

svapnAt svapnAntaram

from dream to dream

tatra tathA pazyan

there

thus

again & again

mithyA

avaTeSu – among holes

/ vaTeSu – among banyan trees

rolling/stirring

zilA iva

like a rolling stone fallen from a mountain.peak

among the banyan trees

.

zikhara.cyutA

वृ #vR . *vRta ? #vaTa: . the Banyan tree +

O* #avaTa: . a hole (in the ground, in the body, &c) +

*moT.57. .. / mithyAvaTeSu luThita: zileva zikharacyutA //Mo 4,18.55 //
kazcit kim kurvan | svapnAt svapnAntaram puna: puna: pazyan iti pUrveN2A
eva sambandha: | kazcit kathambhUta: | mithyA vyartham | avaTeSu
bhAvAbhAvAkhyeSu avaTeSu | luThita: | kA iva | zikharacyutA zilA iva
||4|18|

*sv.57 Some go from one dream.experience to another, wandering in this
world.appearance.

*m.57 Seeing dreams within dreams again and again, they fall into abyss

like a stone rolling down a mountain peak.

*vlm.57. These rove from one error to another, as a man sees one dream

after another; and roll about in the pit of their delusion, as a stone when
hurled from a hill downward.

*VA. (second line) like stone rolling from peak of mountain breaking into
pieces? (vaTeSu?)
*AS. I think the first two words of the second line should be joined as

*mithyAvaTeSu since it is most probably mithyA+ avaTeSu. avaTa means a
ditch. As a stone fallen from the top of a mountain bumps around from ditch
to ditch ...

*jd. MoT also makes this joining. KG and VLm both have a space before
vaTeSu. TPD does not use spaces.

केचित् सम्मीलिताः के.चिद् आत्मनि एव अभ्रमे स्थिताः ।

kecit sammIlitA: kecit Atmani evA.bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुरन्तो देह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit.prasare sphuranta: deha.khaN2D2akA: ||4|18|58||

.

kecit sammIlitA: . some are asleep

kecit Atmani eva . some only in the Self

a.bhrame sthitA: . seated in non.delusion =

magnA: immersed

sva.saMvit.prasare in the emergence of their own awareness

sphuranta: deha.khaN2D2akA: . .

*moT. kecit suSuptyavasthAviSTA: | sammIlitA: nidrAgrastA: | Atmani
ajJAnavalite svAtmani | dehiSaN2D2akA: jIvasamUhA: ||MoT 4,18.56 || ... eva
bhrame ... dehiSaN2D2akA:

*m.58. Some (consciousnesses) live together flash out corporeal bodies

engrossed in their own sentient consciousness. Some live in their

consciousness.self without any perplexity.

*vlm.58. Some persons rely on the union of the body and soul, and others

relying in the soul alone, are placed beyond the reach of error; while
there are many, who rely on their consciousness alone, and shine thereby as
rational beings. (The Cartesians and conscientionalists).

स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jagat.jIva.vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.वd=आश्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat.svapna.vat=Azritam ||4|18|59||

.

svayam anta:

prapazyanti ye those.who behold

jagaj.jIva.vibhramam the World.jIva delusion

taistai: w them whatever

kai:cit whoever

tatam dRzyam

a.sat.svapna.vad=Azritam unreal.dream.like=dependent.on

*moT. .. / tai: kai:cit tat tathA dRzyam ... //Mo 4,18.57 // ye jIvanmuktA:

jIvA: | jagajjIvasambhramam jagadAkhyam jIvasambhramam | anta: manasi |

pazyanti | na tu bahi: | tai: kai:cit tat dRzyam tathA Azritam
antastvenaivAzritam | katham | asat.svapnavat | turyAvasthAviSTA jIvanmuktA
hi bAhyam api jagat svapnavad anta:stham eva anubhavanti
bhramasvarUpatvadarzanAt ||4|18|

*m.59 Some recognize within themselves the illusory nature of this world
and do not rely on the unreality of this non.existent dream.

*sv.59 On account of this consciousness, the world appears in the jiva: and

there are jivas within jivas, ad infinitum.

*vlm.59. They that perceive in themselves the errors of other people, are

to be considered as under the influence of false dreams in their sleep;
(but mind not themselves, that labour under the error as the dreamer).

सर्व.आत्मत्वात् स्वभावस्य तद् दृश्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya tat dRzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

.

sarva.AtmatvAt svabhAvasya tat dRzyam satyam Atmani | sarvagam vidyate
yatra tatra sarvam udeti hi

.

...

which has the nature of the Self.ness of all

that percept is real

where

in the soul

the all.pervasive is known.to.be

there

it all arises

.

*m.60 Since consciousness is all self by nature, whatever is visible in one
is true. Wherever this all.immanent consciousness is manifest, everything

arises there (in whatever form).

*AS. Due to its encompassing nature, that visible world is true within

(one's own perception), when it pervades everywhere (sarvagam vidyate
yatra) then it appears to all (as true).

जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |

जीव.खण्ड उदेति उच्चैः तस्य.अन्तर् इतरो ऽपि च ॥४।१८।६१॥

jIva.khaN2D2a* udety.uccais.tasya.antar itara: api ca ||4|18|61||

.

jIvAnta: . within the Living.jIva

pratibhAsasya sarvasya

puna: antare

jIva.khaN2D2a udety.uccais.

tasyAnta: itara: api ca . .

*m.61. In all luminous reflections (of consciousness) as Siva, another Siva

formation occurs again within it and this repeats.

*vlm.61. God that shines is the living soul of every body, resides also in

the soul of that soul, as also in all the living souls and mind which are
contained within the body of another. (Such as in living beings born inside
the body of another).

जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIva: tasya.antar api jIvaka: |
सर्वत्र रम्भा.दलवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA.dalavat jIva: jIva.antar eva hi ||4|18|62||

.

jIvAnta: jAyate jIvas . Within the Living.jIva the jIva is born = tasyAnta:
api . though any living thing is within That = jIvaka: . everywhere like
the plantain tree = sarvatra rambhA.dalavat . the jIva is within the jiVa.
. jIva: jIvAnta: eva hi.

*m.62 Thus occurs, as in a banana stem, a Siva within Siva and so on.

*vlm.62. One living being is born in another, and that again within

another, like the coatings of plantain trees, which grow one under the
other over the inmost pith. (So God is the inmost marrow of all external
lives and souls, which are as crusts of the

same).

* jIvAnta: jAyate jIvas . Within the Living.jIva the jIva is born =
tasyAnta: api . though any living thing is within That = jIvaka: .
everywhere like the plantain tree = sarvatra rambhA.dalavat . the jIva is
within the jiVa. . jIva: jIvAnta: eva hi.

दृश्य.बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya.buddhi.parAvRttau samam etat anantaram |
हेम्नि इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

.

dRzya.buddhi.parAvRttau samam etat anantaram hemni iva kaTaka Adi.tvam

parijJAtam vinazyati

.

*m.63 When the sense of phenomenality is reversed and becomes equal (a

perception of equality), the entire phenomenal knowledge gets destroyed. It
is like the sense of bracelethood being lost when (everything) is
recognised as gold.

*vlm.63. By reverting the cognition of visibles, to the recognition of

their essence (tanmatra) in the invisible plenum, we get rid of our error
of the reality of the formal world, as we do of the ornament in the
material gold. (i. e. The substances of gold is the material cause of the
formal and changeable jewels). Gloss. The knowledge of the consequent
(parák) and antecedent (pratyak), must blend in that of the sameness
(samani) of both (yugupat), the internal (antar) and external (váhya)
(existences).

||4|18|

विचारः यस्य न उदेति को ऽहम् किम् इदम् इत्य् अलम् ।

vicAra: yasya na udeti ka: aham kim idam iti alam |
तस्य अन्तः न विमुक्तः असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta: na vimukta: asau dIrgha: jIva.jvara.bhrama: ||4|18|64||
.

vicAra: yasya na udeti . someone for whom Enquiry does not arise =

ka: aham . as "who am I?" =

kim idam iti alam . "what is This?", fully =

tasyAntar . within That =

na vimukta: asau . he is not liberated =

dIrgha: jIva.jvara.bhrama: . long suffering the delusion of life.

*moT.64. .. / tasyAdyantAvimukta: asau ... //Mo 4,18.62 // AdyantAvimukta:
avicchinnapravAha: | jIva: aham iti jvararUpa: bhrama: jIvajvarabhrama:
||4|18|

*m.64 One, who does not question/inquire into as ‘who and I, what is this

world?', will never get rid of the long standing fever of illusion about
Sivahood.

*vlm.64. He who does not inquire into the question "who he is" and "what is

the world" beside himself; is not liberated in his inward soul, and suffers
under the continuous fever of an erroneous life.

विचारः सफलः तस्य विज्ञेयः यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya: yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भोग.गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga.gRdhnutA ||4|18|65||
.

vicAra: sa.phalas tasya –

Enquiry with the fruit of That =

vijJeya: yasya san.mate: .

understood by the well.minded = day.after.day there comes –

dinAnudinam AyAti = tAnavam –

to thinning =

bhoga.gRdhnutA –

the state of pleasure.greediness.

*moT. vijJeya ity | atra paN2Ditair iti zeSa: | bhogagRdhnutA bhogAkAGkSA
||4|18| vicAra: phalitas ...

*m.65. For a wise one, whose inquiry becomes fruitful, indulgence in

pleasures and attraction for them in his mind will become less and less.

*sv.65 It is when one thus experiences the truth, that he is freed from

illusion. At the same time, one's craving for pleasure is thinned out.

*vlm.65. He is successful in his inquiry, who by his good understanding,

comes to know how to curb his worldly avarice day by day.

*jd.65 . vicAra: sa.phalas tasya . Enquiry with the fruit of That =
vijJeya: yasya san.mate: . understood by the well.minded = day.after.day
there comes . dinAnudinam AyAti = tAnavam . to thinning = bhoga.gRdhnutA .
the state of pleasure.greediness.

यथा देह.उपयुक्तम् हि करोत्य् आरोग्यम् औषधम् ।

yathA deha.upayuktam hi karoti Arogyam auSadham |
तथा इन्द्रिय.जये ऽभ्यस्ते विवेकः फलितो भवेत् ॥४।१८।६६॥

tathA indriya.jaye abhyaste viveka: phalita: bhavet ||4|18|66||

.

yathA dehopayuktam hi karoti Arogyam auSadham |
tathA indriya.jaye abhyaste viveka: phalita: bhavet .

.

as

suitability to be consumed by Body defines a healthful herb

.

the practice of sense.control is similar

:

viveka.Discernment becomes its fruit

.

*m.66. When the senses are conquered, discrimination and discernment will

be the reward of victory. It is like a good medicine which makes a body
healthy.

*vlm.66. As proper regimen is the best medicine to secure the health of the

body; so is the habit of keeping the organs of sense under control, the
only means of edifying the understanding.

*moT.66. mo 4,18.64 // dehopayuktam dehe prayuktam | phalita:
mokSAkhya.vyavahite phala.yukta: | indriya.jayasyA eva mokSam prati sAkSAd
upAyatvAd iti bhAva: ||4|18|

*jd.66 . yathA dehopayuktam hi . as body.eaten/suitable = karoti Arogyam
auSadham . makes a healthy herb = tathA indriya.jaye abhyaste . thus in
sense.conquering exercise = viveka: phalito bhavet . viveka.Discernment
becomes fruited.

विवेको ऽस्ति वचसि एव चित्रे ऽग्निर् इव भास्वरः ।

viveka: asti vacasi eva citre agni: iva bhAsvara: |

यस्य तेन अपरित्यक्ता दुःखाय एव अविवेकिता ॥४।१८।६७॥

yasya tenA.parityaktA du:khAyaivA.vivekitA ||4|18|67||

.

viveka: asti vacasy eva .

when viveka.Discernment is only verbal = citre agnir iva bhAsvara: .

like the radiance of fire in a picture = yasya tena a.parityaktA –

one who is thus not renounced = du:khAyA eva a.vivekitA –

with sorrow only is his nonDiscernment.

*m.67 If this discrimination is limited to words, it will be like the shine

of a flame in a picture. Foolishness and indiscrimination will be the fall
out.

*vlm.67. He who is discursive in his words, and not discerning in his mind,
is like a blazing fire in a picture (which lightens no body). N2o one can

be wise until he gets rid of his false wit.

*sv.67.68 This is the only proof of wisdom.

*moT.... /yasya tena parityaktA du:khAyA eva vivekitA //Mo 4,18.65 // yasya
ity asya pUrvArdhena

sambandha: | parityakteti cittAbhiprAyeN2oktam ||4|18|

*jd.67 . viveka: asti vacasy eva . when viveka.Discernment is only verbal =
citre agnir iva bhAsvara: . like the radiance of fire in a picture = yasya
tena a.parityaktA . one who is thus not renounced = du:khAyA eva a.vivekitA
. with sorrow only is his nonDiscernment.

यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा इच्छा.तानवेन एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA icchA.tAnavenA eva viveka: asya vibudhyate ||4|18|68||

.

yathA sparzena pavana: /

sattAm AyAti no* girA |

tathA icchA.tAnavenA eva \

viveka: asya vibudhyate

.

yathA sparzena pavana:

as by Touch the air = sattAm AyAti no girA –

the suchness appears, and not by Voice/words = tathA icchA.tAnavena eva –

so by desire.thinning/diminution only = viveka: asya vibudhyate –

his Discernment is awakened. — [a sort of negative metaphor].

.

the suchness appears, and not by Voice/words = tathA icchA.tAnavena eva –

so by desire.thinning/diminution only = viveka: asya vibudhyate –

his Discernment is awakened. — [a sort of negative metaphor].

*Mo. … yathA pratyakSa: sparza: pavana.liGgam na vAGmAtraM... AB|| spaSTam
||

*m.68 The existence of air is recognized by the sense of touch and not by

words. Similarly ‘viveka' will be evident only by reduction of desires.

*vlm.p.68. As the perception of air comes by feeling and not by word of the
mouth, so wisdom proceeds from the curtailing of desires.

*vlm.68. As the perception of air, comes by the feeling and not by words of

the mouth; so wisdom proceeds from the curtailing of desires; (and not by
lengthy or loud vociferation).

*sv.67.68 This is the only proof of wisdom.

* yathA sparzena pavana: . As by Touch the air = sattAm AyAti no girA . the
suchness appears, and not by Voice/words = tathA icchA.tAnavena eva . so by
desire.thinning/diminution only = viveka: asya vibudhyate . his Discernment

is awakened. — [a sort of negative metaphor].

चित्र.अमृतम् न अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्.अङ्गना इति

citra.aGganA nUnam an.aGganA iti

वाचा विवेकः त्व् अविवेक* एव ॥४।१८।६९॥

vAcA viveka: tu aviveka* eva ||4|18|69||

.

citra.amRtam nAmRtam eva viddhi /

citra.analam nAnalam eva viddhi |

citra.aGganA nUnam an.aGganA iti \

vAcA viveka: tu aviveka* eva

.

the picture of immortal nectar

is not nectar.

the picture of fire

is not fire.

the picture of a girl

definitely

is not a girl

—

and talk about Discernment

is merely non.Discernment

.

citra.amRtam nAmRtam eva viddhi

citra.analam nAnalam eva viddhi |

citra.aGganA nUnam an.aGganA iti

vAcA vivekastu aviveka* eva .

.

*vlm.p.69 Ambrosia in a painting is no ambrosial food, fire in a picture is
not burning flame, a beauty in a drawing is no beautiful maid, and wisdom
in words only is lack of wisdom.

पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागो ऽथ वैरम् च स.मूलम् एव ।

rAga: atha vairam ca sa.mUlam eva |

पश्चात् परिक्षीयत एव यत्नः

pazcAt parikSIyatA eva yatna:

स पावनो यत्र विवेकता अस्ति ॥४।१८।७०॥

sa* pAvana: yatra vivekatA asti ||4|18|70||

.

pUrvam vivekena tanutvam eti /

rAga: atha vairam ca sa.mUlam eva |

pazcAt parikSIyatA eva yatna: \

sa* pAvana: yatra vivekatA asti

.

to.begin.with

thru viveka.Discernment

passion grows thin

and then

enmity with root & all

is demolished after a struggle

.

where there's a purifying*wind

a state of Discernment is

.

*vlm.p.70 At first wisdom serves to weaken our passions and enmity, then to
uproot them at once, and at last it lessens our desires and endeavors and
gives the appearance of holiness to its possessor.

*vlm.70. Wisdom serves at first to weaken our passions and enmity, and then

uproot them at once, and at last it lessens our desires and endeavours, and
gives an appearance of holiness to its possessor.

*m.70 In the beginning, likings and attractions get reduced due to

discrimination. Then all oppositions and malice will be rooted out. Then
even effort (about discrimination) will also start reducing. Thus one who
is a ‘viveki' is a blessed one.

*sv.70 unless they are substantiated by the absence of desire and anger.

*moT. puna: kIdRk puruSo vivekI asty | atra sargAntazlokenAha . … / ...

pazcAt parikSIyata eva yatra ... sa pAvanas tatra vivekitAsti //Mo 4,18.68
// yatra yasmin puruSe | rAga: atha vairam ca dveSa: | vivekena vicAreN2a |

puruSe | vivekitA vicArayuktatvam | asti | na tu vAkyamAtreN2a
sadasannirN2Ayake ity artha: | iti zivam ||4|18|

पू #pU . #pava . #pavana: . "The Purifier", the air •.• #pavancalana . the
vibration of prAna, #pavana.calana.rodhAd / Atma.niSTho bhava tvam .
ramaN2a. #pAvana . #pAvanI . purifying, pure • holy • living on wind,
[pAvana the Windy], n.of 'vyAsa •• *pAvanam . the act or a means of

cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to

a social circle . #pAvanatva . n. . the property of cleansing or purifying
•.• . #paGktipAvana . paGkti.pAvana . purifying society, respectable (opp.
to #dUSa). * pAvana – in prAN2a.yoga "Windy" • in bhakti.yoga "Holy".

.

oॐm

.

next Canto

FM4019 STATES OF CON2SCIOUSN2ESS—THE THREE & THE FOURTH 1.N2V21 .z35

https://www.dropbox.com/s/vjjjvdrr73ma098/fm4019%201.nv21%20States%20of%20Consciousness%E2%80%94the%20three%20%26%20the%20Fourth%20.z45.docx?dl=0

+++

FM.4.18 SEER AND SEEN 1.N2V19.20 .z70

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<https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018%201.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0>

सर्ग ४.१८

sarga 4.18

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्व.संसृति.खण्डेषु भूत.बीज.कलात्मनः ।

sarva.saMsRti.khaN2DeSu bhUta.bIja.kalAtmana: |

तन्मात्र.प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥

tanmAtra.pratibhAsasya pratibhAsena bhinnatA ||4|18|1||

प्रवृत्तिः वा निवृत्तिः वा तन्मात्र.आवृत्ति.पूर्वकम् ।

pravRtti: vA nivRtti: vA tanmAtrAvRtti.pUrvakam |

सर्वस्य जीव.जातस्य सुषुप्तत्वात् अनन्तरम् ॥४।१८।२॥

sarvasya jIva.jAtasya suSuptatvAt anantaram ||4|18|2||

प्रवृत्ति.भाजः ये जीवाः ते तन्.मात्र.प्रदर्शिनः ।

pravRtti.bhAja: ye jIvAs te tat.mAtra.pradarzina: |

तन्.मात्र.एकतया सर्गान् मिथः पश्यन्ति कल्पितान् ॥४।१८।३॥

tat.mAtra.ekatayA sargAn mitha: pazyanti kalpitAn ||4|18|3||

तन्मात्र.ऐक्य.प्रणालेन चित्राः सर्ग.जल.आशयाः ।

tanmAtraikya.praN2Alena citrA: sarga.jalAzayA: |

परस्परम् सम्मिलन्ति घनताम् यान्ति च अभितः ॥४।१८।४॥

parasparam sammilanti ghanatAm yAnti ca abhita: ||4|18|4||

केचित् पृथक्.स्थिति.गताः पृथg एव लयम् गताः ।

kecit pRthak.sthiti.gatA: pRthak eva layam gatA: |

केचित् मिथः सम्मिलिता जगd.गुञ्जा स्थित.अक्षता ॥४।१८।५॥

kecit mitha: sammilitA jagat.guJjA sthita.akSatA ||4|18|5||

जगत् गुञ्जा.सहस्राणि यत्र असंख्याny अsAv अणौ ।

jagat guJja asahasrAN2i yatra asaMkhyAni aN2au aN2au |

अ.परस्पर.लग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥

a.paraspara.lagnAni kAnanam brahma nAma tat ||4|18|6||

मिथः सम्मिलनेन एता घनताम् सम्.उपागताः ।

mitha: sam.milanenaitA* ghanatAm sam.upAgatA: |

यdयद् यत्र यथारूढम् तत्.तत् पश्यति न इतरत् ॥४।१८।७॥

yat.yat yatra yathArUDham tat.tat pazyati netarat ||4|18|7||

वर्तमानम् मnoराज्यम् नैष्फल्यम् सम्.उपागता ।

vartamAnam mana:rAjyam naiSphalyam sam.upAgatA |

सा कृttir मनso ज्ञेया तस्य जीव.परम्परा ॥४।१८।८॥

sA kRtti: manasa: jJeyA tasya jIva.paramparA ||4|18|8||

परस्परम् सम्मिलताम् सर्गाणाम् रूढ.भाविनाम् ।

parasparam sam.milatAm sargAN2Am rUDha.bhAvinAm |

देह.सत्ता भृशम् रुढा देह.अभाvasतु विस्मृतिः ॥४।१८।९॥

deha.sattA bhRzam ruDhA deha.abhAvastu vismRti: ||4|18|9||

देहत्व.परि.रूढत्वाच् चित्.हेम्ना विस्मृत.आत्मना ।

dehatva.pari.rUDhatvAt cit.hemnA vismRta AtmanA |

मिथ्या.अनुभूता अविद्या तु शुद्धा कटकता.मिता ॥४।१८।१०॥

mithyA.anubhUtA avidyA tu zuddhA kaTakatA.mitA ||4|18|10||

यथा शुद्धाः प्राण.मरुत्.पर.प्राण.आदि.वेदनात् ।

yathA zuddhA: prAN2a.marut.para.prAN2a.Adi.vedanAt |

वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग.अन्तर्.आश्रयम् ॥४।१८।११॥

vetti vedyam manorAjyam tathA sarga.antar.Azrayam ||4|18|11||

सर्वेषाम् जीव.राशीनाम् आत्म.अवस्था.त्रयम् श्रितः ।

sarveSAm jIva.rAzInAm Atma.avasthA.trayam zrita: |

जाग्रत्.स्वप्न.सुषुप्ति.आख्यम् अत्र देहः न कारणम् ॥४।१८।१२॥

jAgrat.svapna.suSupti.Akhyam atra deha: na kAraN2am ||4|18|12||

एवम् आत्मनि जीवत्वे सty अवस्था.त्रय.आत्मनि ।

evam Atmani jIvatve sati avasthA.traya Atmani |

न.च अम्भसि इव वीचित्वम् अस्मिन् कचति देहता ॥४।१८।१३॥

na.ca.ambhasi iva vIcitvam asmin kacati dehatA ||4|18|13||

चित्.कलापदम् आसाद्य सुषुप्त.अन्य.पद.स्थितम् ।

cit.kalApadam AsAdya suSupta.anya.pada.sthitam |

बुद्धः निवर्तते जीvo मूढः सर्गे प्रवर्तते ॥४।१८।१४॥

buddha: nivartate jIva: mUDha: sarge pravartate ||4|18|14||

द्वयोः एक.स्वरूपा एव स्व.सौहार्द.निदर्शनात् ।

dvayo: eka.svarUpA eva sva.sauhArda.nidarzanAt |

अज्ञः सुषुpto 'सम्बुddho जीवः kazचित् स सर्ग.भाक् ॥४।१८।१५॥

ajJa: suSupta: a.sambuddha: jIva: kazcit sa* sarga.bhAk ||4|18|15||

सर्व.गत्वाच् चितः kazचित् पर.सर्गेण नीयते ।

sarva.gatvAt cita: kazcit para.sargeN2a nIyate |

सर्गे सर्गे पृथg.रूपम् सन्ति सर्ग.अन्तराN2y अपि ॥४।१८।१६॥

sarge sarge pRthak.rUpam santi sarga.antarAN2i api ||4|18|16||

तेष्व् अpy अन्तस्थ.सर्ग.ओघाः कदली.दल.पीठवत् ।

teSu api antastha.sarga.oghA: kadalI.dala.pIThavat |

सर्व.सर्ग.अन्तरादूरम् पत्र.पीवर.वृत्तिमत् ॥४।१८।१७॥

sarva.sarga.antarAdUram patra.pIvara.vRttimat ||4|18|17||

स्वभाव.शीतलम् ब्रह्म कदली.दल.मण्डपः ।

svabhAva.zItalam brahma kadalI.dala.maN2D2apa: |

कदल्याम् अन्यता न अस्ति यथा पत्र.शतेष्व् अपि ॥४।१८।१८॥

kadalyAm anyatA nAsti yathA patra.zateSu api ||4|18|18||
ब्रह्म.तत्त्वे 'न्यता न अस्ति तथा सर्ग.शतेष्व् अपि ।

brahma.tattve anyatA nAsti tathA sarga.zateSu api |

बीजम् एव रसात् फुल्लम् भूत्वा बीजम् पुनर् भवेत् ॥४।१८।१९॥

bIjam eva rasAt phullam bhUtvA bIjam punar bhavet ||4|18|19||

तथा ब्रह्म मno भूत्वा बोधाd ब्रह्म परम् भवेत् ।

tathA brahma mana: bhUtvA bodhAt brahma param bhavet |

रस.कारणकम् बीजम् फल.भावेन जृम्भते ॥४।१८।२०॥

rasa.kAraN2akam bIjam phala.bhAvena jRmbhate ||4|18|20||

ब्रह्म.कारणकः जीवः जगd.रूपेण जृम्भते ।

brahma.kAraN2aka: jIva: jagat.rUpeN2a jRmbhate |

रसस्य कारणम् किम् स्याd इति वक्तुम् न युज्यते ॥४।१८।२१॥

rasasya kAraN2am kim syAt iti vaktum na yujyate ||4|18|21||

ब्रह्मणः कारणम् किम् स्याd इति वक्तुम् न युज्यते ।

brahmaN2a: kAraN2am kim syAt iti vaktum na yujyate |

स्वभावः निर्विशेषत्वात् परः वक्तुम् न युज्यते ॥४।१८।२२॥

svabhAva: nirvizeSatvAt para: vaktum na yujyate ||4|18|22||

न अकारणे कारण.आदि परे वstv.आदि.कारणे ।

na akAraN2e kAraN2a.Adi pare vastu.Adi.kAraN2e |

विचारणीयः सारः हि किम् असार.विचारणैः ॥४।१८।२३॥

vicAraN2Iya: sAra: hi kim asAra.vicAraN2ai: ||4|18|23||

बीजम् जहd.बीज.वपुः फली.भूतम् विलोक्यते ।

bIjam jahat.bIja.vapu: phalI.bhUtam vilokyate |

ब्रह्म.अजहn..निज.वपुः फलम् बीजे च संस्थितम् ॥४।१८।२४॥

brahma.ajahat.nija.vapu: phalam bIje ca saMsthitam ||4|18|24||

बीजस्य आकृतिमत् सर्वम् तेन अन्.आकृतिमत्.पदम् ।

bIjasya AkRtimat sarvam tena an.AkRtimat.padam |

न युज्यते समी.कर्तुम् तस्माn न अस्ति उपमा शिवे ॥४।१८।२५॥

na yujyate samI.kartum tasmAt na asti upamA zive ||4|18|25||
स्वम् एव जायते स्व.आभम् न च तj जायते 'न्य.दृक् ।

svam eva jAyate sva.Abham na ca tat jAyate anya.dRk |

अto न जातम् न अजातम् विद्धि ब्रह्म नbho जगत् ॥४।१८।२६॥

ata: na jAtam na ajAtam viddhi brahma nabha: jagat ||4|18|26||

दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा सम्प्रपश्यति ।

dRzyam pazyan svam AtmAnam na draSTA sam.prapazyati |

प्रपञ्च आक्रान्त.संवित्तेः कस्य उदेति निजा स्थितिः ॥४।१८।२७॥

prapaJca AkrAnta.saMvitte: kasya udeti nijA sthiti: ||4|18|27||

मृग.तृष्णा.जल.भ्रान्तौ सत्याम् का इव विदग्धता ।

mRga.tRSN2A.jala.bhrAntau satyAm kA iva vidagdhatA |

विदग्धतायाम् सत्याम् तु का इव.असौ मृग.तृष्णिका ॥४।१८।२८॥

vidagdhatAyAm satyAm tu kA iva asau mRga.tRSN2ikA ||4|18|28||

आकाश.विशदो द्रष्टा सर्व.अGgo अपि न पश्यति ।

AkAza.vizada: draSTA sarva.aGga: api na pazyati |

नेत्रम् निजम् इव आत्मानम् दृशी.भूतम् अहो भ्रमः ॥४।१८।२९॥

netram nijam iva AtmAnam dRzI.bhUtam aho bhrama: ||4|18|29||

आकाश.विशदो द्रष्टा सर्व.अGgo अपि न पश्यति ।

AkAza.vizada: draSTA sarva.aGga: api na pazyati |

तेषाम् निजम् इव आत्मानम् दृशी.भूतम् इव.अभ्रमः ॥४।१८।३०॥

teSAm nijam iva AtmAnam dRzI.bhUtam ivAbhrama: ||4|18|30||

आकाश.विशदम् ब्रह्म यत्नेन अपि न लभ्यते ।

AkAza.vizadam brahma yatnena api na labhyate |

दृश्ये दृश्यतया दृष्टे त्व् अस्य लाभः सु.दूरतः ॥४।१८।३१॥

dRzye dRzyatayA dRSTe tu asya lAbha: su.dUrata: ||4|18|31||

तादृg.भाव.स्वरूपेण विना यत्र न दृश्यते ।

tAdRk.bhAva.svarUpeN2a vinA yatra na dRzyate |

तत्र अपि दूर.उदस्ता एव द्रष्टुः सूक्ष्मस्य दृश्यता ॥४।१८।३२॥

tatra api dUra.udastA eva draSTu: sUkSmasya dRzyatA ||4|18|32||

दृश्यम् च दृश्यते तेन द्रष्टा राम न दृश्यते ।

dRzyam ca dRzyate tena draSTA rAma na dRzyate |

द्रष्टा एव सम्भवत्य् एko न.तु दृश्यम् इह अस्ति हि ॥४।१८।३३॥

draSTA eva sambhavati eka: na.tu dRzyam iha asti hi ||4|18|33||

द्रष्टा सर्व.आत्मko दृश्ये स्थिtaz चेत् का एव द्रष्टृता ।

draSTA sarva.Atmaka: dRzye sthita: cet kA eva draSTRtA |

सर्व.शक्तिमता राज्ञा यद् यत् सम्पद्यते यथा ॥४।१८।३४॥

sarva.zaktimatA rAjJA yat yat sampadyate yathA ||4|18|34||

तत् तथा अनुभवति आशु स एव उदेति तत् तथा ।

tat tathA anubhavati Azu sa* eva udeti tat tathA |

यथा मधुर.स.उल्लासः खण्डो भवति भासुरः ॥४।१८।३५॥

yathA madhura.sa.ullAsa: khaN2D2a: bhavati bhAsura: ||4|18|35||

रसताम् अजहc च एव फल.पुष्प.लता.उन्नतः ।

rasatAm ajahat ca eva phala.puSpa.latA.unnata: |

चित्.उल्लाsas तथा जीvo भूyo भवति देहकः ॥४।१८।३६॥

cit.ullAsa: tathA jIva: bhUya: bhavati dehaka: ||4|18|36||

चिन्.मात्रताम् ताम् अजहd एव दर्शन.दृG=मयम् ।

cit.mAtratAm tAm ajahat eva darzana.dRk=mayam |

अन्तःस्व.अनुभvaz च एव जगत्.स्वप्नम् प्रपश्यति ॥४।१८।३७॥

anta:sva.anubhava: ca eva jagat.svapnam prapazyati ||4|18|37||

अहम्ता.आदि.रसे भौमे खण्डकत्वम् इव आत्मनि ।

ahamtA.Adi.rase bhaume khaN2D2akatvam iva Atmani |

नाना.खण्ड.सहस्र.ओghair अद्वितीyair निज.आत्मनः ॥४।१८।३८॥

nAnA.khaN2D2a.sahasra.oghai: advitIyai: nijAtmana: ||4|18|38||

यथा उदेति रसः भौmaz चित् तथा उदेty असम्भ्रमम् ।

yathA udeti rasa: bhauma: cit tathA udeti a.sambhramam |

चिd.रस.उल्लास.वृक्षाणाम् कचताम् आत्मना आत्मनि ॥४।१८।३९॥

cit.rasa.ullAsa.vRkSAN2Am kacatAm AtmanA Atmani ||4|18|39||

दृश्य.शाखा.शत.आढ्यानाम् इह न अnto 'वगम्यते ।

dRzya.zAkhA.zatADhyAnAm iha nAnta: avagamyate |

खण्डः प्रत्येकम् एव अयम् यथा रस.चमत्कृतिम् ॥४।१८।४०॥

khaN2D2a: pratyekam eva ayam yathA rasa.camatkRtim ||4|18|40||

स्वादयत्य् एवम् एषा चित् पृथक् पश्यति संस्थितिम् ।

svAdayati evam eSA cit pRthak pazyati saMsthitim |

या या उदेति यथा यस्या जीव.शक्तेः स्व.संसृतिः ॥४।१८।४१॥

yA yA udeti yathA yasyA* jIva.zakte: sva.saMsRti: ||4|18|41||

ताम् ताम् तथा इति सा स्व.आत्म.चिड्.रूप.भुवन.स्थितम् ।

tAm tAm tathA iti sA sva.Atma.cit.rUpa.bhuvana.sthitam |

जीव.संसृतयः काश्चित् प्रमिलन्ति परस्परम् ॥४।१८।४२॥

jIva.saMsRtaya: kAzcit pramilanti parasparam ||4|18|42||

स्वयम् विहृत्य संसारे शाम्यन्ति चिर.कालतः ।

svayam vihRtya saMsAre zAmyanti cira.kAlata: |

सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान.चेतसा ॥४।१८।४३॥

sUkSmayA parayA dRSTyA tvam pazya jJAna.cetasA ||4|18|43||

जगj.ज्वाल.सहस्राणि परमाN2v अन्तरेष्व् अपि ।

jagat.jvAla.sahasrAN2i paramAN2u.antareSu api |

चित्ते नभसि पाषाणे ज्वालायाम् अनिले जले ॥४।१८।४४॥

citte nabhasi pASAN2e jvAlAyAm anile jale ||4|18|44||

सन्ति संसार.लक्षाणि तिले तैलम् इव अखिले ।

santi saMsAra.lakSAN2i tile tailam ivAkhile |

सिद्धिम् एति यदा चेतः तदा जीvo भवेच् चितिः ॥४।१८।४५॥

siddhim eti yadA cetas tadA jIva: bhavet citi: ||4|18|45||

शुद्धा च सा सर्वगता तेन तn.मेलनम् मिथः ।

zuddhA ca sA sarvagatA tena tat.melanam mitha: |

सर्वेषाम् पद्मज.आदीनाम् स्व.सत्ताभ्रम.रूपकः ॥४।१८।४६॥

sarveSAm padmaja.AdInAm sva.sattAbhrama.rUpaka: ||4|18|46||

जगd.दीर्घ.महास्वप्नः so 'यम् अन्तः समुत्थितः ।

jagat.dIrgha.mahAsvapna: sa: ayam anta: samutthita: |

स्वप्नात् स्वप्नान्तरम् यान्ति काश्चित्.भूत.परम्पराः ॥४।१८।४७॥

svapnAt svapnAntaram yAnti kAzcit.bhUta.paramparA: ||4|18|47||

तेन उपलम्भः कुड्य.आdAv असौ दृढतरः स्थितः ।

tena upalambha: kuDya.Adau asau dRDhatara: sthita: |

यद् यत्र चित्.भावयति तत् तत्र आशु भवty अलम् ॥४।१८।४८॥

yat yatra cit.bhAvayati tat tatra Azu bhavati alam ||4|18|48||

तया स्वप्ने अपि यद् दृष्टम् तत्.काले सत्यम् एव तत् ।

tayA svapne api yat dRSTam tat.kAle satyam eva tat |

चिदN2or अन्तरे सन्ति समस्त.अनुभव.अणवः ॥४।१८।४९॥

cidaN2o: antare santi samasta.anubhava.aN2ava: ||4|18|49||

(यथा बीज आन्तरे पत्र.लता.पुष्प.फल=अणवः) ।

(yathA bIja Antare patra.latA.puSpa.phala=aN2ava:) |

परमाणु.जगति अnto मन्ये चित् परमाणवः ।

paramAN2u.jagati anta: manye cit paramAN2ava: |
लीनम् आकाशम् आकाशे द्वैत.ऐक्य.भ्रमम् उत्सृज ॥४।१८।५०॥

lInam AkAzam AkAze dvaita.aikya.bhramam utsRja ||4|18|50||

देश.काल.क्रिया.द्रव्यैः svair एव अणुbhir एव चित् ।

deza.kAla.kriyA.dravyai: svai: eva aN2ubhi: eva cit |
अणून् अनुभवty अन्तर् इतराणि न सम्भवात् ॥४।१८।५१॥

aN2Un anubhavati antar itarAN2i na sambhavAt ||4|18|51||

स्वयम् सर्गस्य कचितः स्वप्ने चिd.अणु.खण्डकः ।

svayam sargasya kacita: svapne cit.aN2u.khaN2D2aka: |

ब्रह्म.आदेः कीट.निष्ठस्य देह.दृष्ट्या अनुभावितः ॥४।१८।५२॥

brahma.Ade: kITa.niSThasya deha.dRSTyA anubhAvita: ||4|18|52||

कचितम् किम्.चिd एव इह वस्तुतः तु न किम्.चन ।

kacitam kimcit eva iha vastutas tu na kim.cana |
स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्.परमाणवः ॥४।१८।५३॥

svayam satyam svAdayante dvaitam cit.paramAN2ava: ||4|18|53||

स्वयम् प्रकचति स्फार.देहःचिd.अणु.खण्डकः ।

svayam prakacati sphAra.dehazcit.aN2u.khaN2D2aka: |
नेत्र.आदि.कुसुम.द्वारैः संविd.आमोदम् उद्गिरन् ॥४।१८।५४॥

netra.Adi.kusuma.dvArai: saMvit.Amodam udgiran ||4|18|54||

सम्पश्यति इतराम् कश्चित् बही.रूपेण चित्.घटः ।

sampazyati itarAm kazcit bahI.rUpeN2a cit.ghaTa: |

सर्व.गत्वात् अनाशित्वाद् दृश्य.बीजस्य वै चितेः ॥४।१८।५५॥

sarva.gatvAt anAzitvAt dRzya.bIjasya vai cite: ||4|18|55||

अन्तर् एव अखिलम् कश्चित् पश्यty अविमलम् जगत् ।

antar eva akhilam kazcit pazyati a.vimalam jagat |

तत्र अति.काल.कलनाद् उन्मज्जति निमज्जति ॥४।१८।५६॥

tatrAti.kAla.kalanAt unmajjati nimajjati ||4|18|56||

स्वप्नात् स्वप्न.अन्तरम् तत्र तथा पश्यन् पुनःपुनः ।

svapnAt svapna.antaram tatra tathA pazyan puna:puna: |

मिथ्या अवटेषु लुठति शिला इव शिखर.च्युता ॥४।१८।५७॥

mithyA avaTeSu luThati zilA iva zikhara.cyutA ||4|18|57||

केचित् सम्मीलिताः के.चिद् आत्मनि एव अभ्रमे स्थिताः ।

kecit sammIlitA: kecit Atmani evA.bhrame sthitA: |

मग्नाः स्व.संवित्.प्रसरे स्फुरन्तो देह.खण्डकाः ॥४।१८।५८॥

magnA: sva.saMvit.prasare sphuranta: deha.khaN2D2akA: ||4|18|58||

स्वयम् अन्तः प्रपश्यन्ति ये जगज्.जीव.विभ्रमम् ।

svayam anta: prapazyanti ye jagat.jIva.vibhramam |

तैः तैः कैश्चित् ततम् दृश्यम् अ.सत्.स्वप्न.वd=आश्रितम् ॥४।१८।५९॥

taistai: kai:cit tatam dRzyam a.sat.svapna.vat=Azritam ||4|18|59||

सर्व.आत्मत्वात् स्वभावस्य तद् दृश्यम् सत्यम् आत्मनि ।

sarva.AtmatvAt svabhAvasya tat dRzyam satyam Atmani |

सर्वगम् विद्यते यत्र तत्र सर्वम् उदेति हि ॥४।१८।६०॥

sarvagam vidyate yatra tatra sarvam udeti hi ||4|18|60||

जीव.अन्तः प्रतिभासस्य सर्वस्य पुनर् अन्तरे ।

jIva.anta: pratibhAsasya sarvasya punar antare |
जीव.खण्ड उदेति उच्चैः तस्य.अन्तर् इतरो ऽपि च ॥४।१८।६१॥

jIva.khaN2D2a* udety.uccais.tasya.antar itara: api ca ||4|18|61||

जीव.अन्तर् जायते जीवः तस्य.अन्तर् अपि जीवकः ।

jIva.antar jAyate jIvas tasya.antar api jIvaka: |
सर्वत्र रम्भा.दलवत् जीवो जीव.अन्तर् एव हि ॥४।१८।६२॥

sarvatra rambhA.dalavat jIva: jIva.antar eva hi ||4|18|62||

दृश्य.बुद्धि.परावृत्तौ समम् एतत् अनन्तरम् ।

dRzya.buddhi.parAvRttau samam etat anantaram |
हेम्नि इव कटक.आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥

hemni iva kaTaka.Adi.tvam parijJAtam vinazyati ||4|18|63||

विचारः यस्य न उदेति को ऽहम् किम् इदम् इत्य् अलम् ।

vicAra: yasya na udeti ka: aham kim idam iti alam |
तस्य अन्तः न विमुक्तः असौ दीर्घः जीव.ज्वर.भ्रमः ॥४।१८।६४॥

tasyAnta: na vimukta: asau dIrgha: jIva.jvara.bhrama: ||4|18|64||
विचारः सफलः तस्य विज्ञेयः यस्य सन्मतेः ।

vicAra: saphalas tasya vijJeya: yasya sanmate: |
दिन.अनुदिनम् आयाति तानवम् भोग.गृध्नुता ॥४।१८।६५॥

dina.anudinam AyAti tAnavam bhoga.gRdhnutA ||4|18|65||
यथा देह.उपयुक्तम् हि करोति आरोग्यम् औषधम् ।

yathA dehopayuktam hi karoti Arogyam auSadham |
तथा इन्द्रिय.जये अभ्यस्ते विवेकः फलितः भवेत् ॥४।१८।६६॥

tathA indriya.jaye abhyaste viveka: phalita: bhavet ||4|18|66||

विवेको ऽस्ति वचसि एव चिग्निः इव भास्वरः ।

viveka: asti vacasi eva citre agni: iva bhAsvara: |

यस्य तेन अपरित्यक्ता दुःखाय एव अविवेकिता ॥४।१८।६७॥

yasya tenA.parityaktA du:khAyaivA.vivekitA ||4|18|67||

यथा स्पर्शेन पवनः सत्ताम् आयाति नो* गिरा ।

yathA sparzena pavana: sattAm AyAti no* girA |

तथा इच्छा.तानवेन एव विवेको ऽस्य विबुध्यते ॥४।१८।६८॥

tathA icchA.tAnavenA eva viveka: asya vibudhyate ||4|18|68||

चित्र.अमृतम् न अमृतम् एव विद्धि

citra.amRtam nAmRtam eva viddhi

चित्र.अनलम् न अनलम् एव विद्धि ।

citra.analam nAnalam eva viddhi |

चित्र.अङ्गना नूनम् अन्.अङ्गना इति

citra.aGganA nUnam an.aGganA iti

वाचा विवेकः त्व् अविवेक* एव ॥४।१८।६९॥

vAcA vivekastu aviveka* eva ||4|18|69||

पूर्वम् विवेकेन तनुत्वम् एति

pUrvam vivekena tanutvam eti

रागो ऽथ वैरम् च स.मूलम् एव ।

rAga: atha vairam ca sa.mUlam eva |

पश्चात् परिक्षीयत एव यत्नः

pazcAt parikSIyatA eva yatna:

स पावनो यत्र विवेकता अस्ति ॥४।१८।७०॥

sa* pAvana: yatra vivekatA asti ||4|18|70||

॥

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Fri, Nov 20, 2015 at 9:01 PM jivadas <das....@gmail.com> wrote:

> fm4018_1.nv19-20 SEER AND SEEN .z70
>
>
> https://www.dropbox.com/s/rvjw23l3puinq6r/fm4018_1.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
>
> y4018_1.nv19-20 SEER AND SEEN .z70
>
>
> https://www.dropbox.com/s/hhmvcubwcfwfy6q/y4018_1.nv19-20%20SEER%20AND%20SEEN%20.z70.docx?dl=0
>
>
>
> work in progress v.15
>
>
>
>
>
>
>
>
>

> *Canto 4.18 *
>
>
>
> *vasiShTha said*
>
> *—*
>
> *.*

>
> सर्व.संसृति-खण्डेषु भूत-बीज-कलात्मन: ।
>
> तन्मात्र-प्रतिभासस्य प्रतिभासेन भिन्नता ॥४।१८।१॥
>
> sarva.saMsRti-khaNDeSu bhUta-bIja-kalAtmana: |
>
> tanmAtra-pratibhAsasya pratibhAsena bhinnatA ||
>
> 4|18|1||
>

> sarva.saMsRti-khaNDeSu * - in all samsAric parts = *
>
> bhUta-bIja-kala-Atmana: * - of the self that is seed of the bits of being
> = *
>
> tanmAtra-pratibhAsasya * - of that.measured projections = *
>
> pratibhAsena bhinnatA - *by projective illusion/delusion as division. *–
> Mo has pratibhAse na.
>
> Øtt. #*pratibhA* - Delusion (accepted as reality) or Illusion (mAyA) •

> opinion, #mAM praty araNyavat pratibhAti. 'it seems to me like a forest' •
> (mirrored) reflection . in FM, a thought, idea, imagination - the Snake is
> pratibhA (tho in the absolute sense, so is the Rope).
>
> ~sv.1. VASISTHA continued: The diversity that is seen in this creation, O
> rAma, is but an appearance of diversity.
>
> ~vlm.1.Vasishtha continued:--The living souls (Jivátman), residing in the
> seeds of material bodies (bhuta-víja) in all parts of the world, differ
> from one another; and their according to the difference in their knowledge

> of themselves, (tanmátra), or self identity with the *Atom*y.

>
> ~m.1. O Rāma, the multitude of world movements and world cycles contain
> within them seeds of all beings who are composed of the five subtle
> elements. And because of these subtle elements each one looks different.
>
> ~sv.1. VASISTHA continued: The diversity that is seen in this creation, O
> rAma, is but an appearance of diversity.
>
> *moT. om | nanu katham tanmAtrayuktyA ceta: anyai: saha milatIty | atrAha
> — ... bIja-rUpa-kalAtmana: / ... pratibhAse na bhinnatA //Mo_4,18.1//
> bIjarUpA bIja-svarUpA | yA kalA | tad-Atmana: tats-varUpasya |
> sthUla-bhUta-bIja-rUpasya_iti yAvat | tanmAtra-pratibhAsasya
> paJca-tanmAtrAkArasya pratibhAsasya | sarva.saMsRt-iSaNDeSu samasteSu
> sargarUpeSu SaNDeSu | pratibhAse sphuraNe | bhinnatA na_asti | mRda iva
> ghaTAdiSu sphuraNe | ata: tanmAtra-yuktyA cittasya_anya-melanam yuktam
> eva_iti bhAva: | tanmAtrANi ca sthUla-bhUta-bIja-bhUtAni
> saMskAra-mAtra-zarIrANi AkAza-Adibhyo buddhyA pRthak-kRtAni paJca
> zabda-AdIni jJeyAni ||
>
>
>
>
>
>
>
> प्रवृत्तिर्_वा निवृत्तिर्_वा तन्मात्र-आवृत्ति-पूर्वकम् ।
>
> सर्वस्य जीव-जातस्य सुषुप्तत्वाद्_अनन्तरम् ॥४।१८।२॥
>
> pravRttir_vA nivRttir_vA tanmAtra-AvRtti-pUrvakam |
>
> sarvasya jIva-jAtasya suSuptatvAd_anantaram ||
>
> 4|18|2||
>

> pra.vRtti: vA - *whether external or internal - *ni.vRtti: vA =
>
> tanmAtra-*AvRtti-pUrvakam – mo. *Apatti * - x = *
>
> sarvasya jIva-jAtasya - *of all born to life = *
>
> suSuptatvAt anantaram - *from the state of unbroken sleep. *

>
> ~m.2 Whether it is worldly action or supercosmic action, all are
> repetitive. This is due to the deep sleep nature of all classes of beings
> afterwards.
>
> ~vlm.2 As long as there is no volition nor nolition, connected with the
> identity of the living soul; so long it reposes in a state of rest, not
> unlike that of sound sleep (susupti).
>

> *~sv.2-3-4 Evolution or involution has the one infinite consciousness as

> its source and as its goal. During evolution, there seems to be an apparent
> diversity in the one infinite consciousness, in accordance with the notions
> that appear in that consciousness. *
>

> *moT.2. .. tanmAtr*Apatti*pUrvakam / ... //Mo_4,18.2 // sarvasya

> jIva-jAtasya jIva-samUhasya | suSuptatvAt suSuptabhAvAt | anantaram pazcAt
> | pravRtti: vA anya-sargai: saha melanam vA | nivRttir vA sargebhya:

> nivRtti-rUpam brahmaNi melanam vA | tanmAtr*A*patti-pUrvakam
> tanmAtra-yoga-pUrvakam eva | bhavati | suSuptau sargANAm bIjatven*a_a*vasthAnAt
> nivRtty-asambhava: sargANAm prAkaTyen*A*navasthAnAt_pravRtty-asambhava

> iti suSuptatvAd anantaram ity uktam | anantaram iti kathanena ca

> suSupter_atr*a_a*vazyambhAva: sUcita: | brahma-sargayo: setutvena

> sthitAyA: suSupter_avazyambhAvasya suspaSTatvAt | atra ca pravRtti:
> jIvanmuktAnAm nivRtti: videha-muktAnAm iti viSaya-vibhAgo draSTavya: |

> itareSAm pravRttis_tu ajJAna-mUlatvena n*e*ha vaktum yuktA ||

>
>
>
>
>
>
>
> प्रवृत्ति-भाजो ये जीवास्_ते तन्मात्र-प्रदर्शिन: ।
>
> तन्मात्र-एकतया सर्गान्_मिथ: पश्यन्ति कल्पितान् ॥४।१८।३॥
>
> pravRtti-bhAjo ye jIvAs_te tanmAtra-pradarzina: |
> tanmAtra-ekatayA sargAn_mitha: pazyanti kalpitAn ||
>
> 4|18|3||
>

> *jd.3 - pravRtti-bhAja: ye - *those who are engaged in activity = *
>
> jIvAs_te - *they are Living.jIva.s = *
>
> tanmAtra-pradarzina: - *perceiving the elements of That* =
>
> tanmAtr*a-e*katayA sargAn * - x = *
>
> mitha: * - x = *
>
> pazyanti - *they see as** = *
>
> kalpitAn - *x *

>
> #pravRtti
>
> #tat #tanmAtra – tan-mAtra, That-measure. It is commonly translated as
> "element", but has other applications than pRthvy-Adi, the Earth Group.
> What is a tan-maya That-construct manifests as tan-mAtra, a That-measure, a
> portion of the Immensity. It may be Earth, or Space; it may be ahaMkAra
> Egoity, or manas Mind; it may be anything at all.
>
> #pradarzin
>
> vlm.3. But living souls addicted to their wishes, view their identity with
> the same; and find themselves born in their desired shapes here below.
>
> ~m.3. Those Sivas who are in worldly action manifest their
> subtle-elemental natives. Because of unity (and similarity) of their
> subtle-elemental constitution, they can see each others' creations, which
> are individually conceived.
>
> ~VA. Visible division of beings is a mere appearance, they mutually see
> each other according to notions of multitude (appearing) in this same one
> (consciousness)
> ~AS. The life-forms who follow their own tendencies (pravRttibhAja:) are
> only enlightened by "it"_Brahman (tanmAtrapradarzina:) and because it is
> only one, they relate to each other's mental formulations.
>

> *moT. prakRta-tvAt pravRtte: tanmAtr*A*patti-pUrvakatvam pRthak kathayati

> ... ye jIvAs te tanmAtra-padam gatA: / ... //Mo_4,18.3 // ye jIvA:
> jIvanmukta-svabhAvA: jIvA: | pravRtti-bhAja: sattva-zeSatayA

> pravRtti-yuktA: bhavanti | te tanmAtr*a-e*katayA tanmAtra-yuktyA |

> kalpitAn paramArthatayA kalpita-svarUpAn | sargAn | mitha: anyo_anyam |

> pazyanti | jIvan-muktAnAm manAMsy anyo_anyam milant*i i*ty atra paramam

> rahasyam ||4|18|MoT_4,18.3 ||4|18|
>
> ABComm. pravRttim bhajante ||4|18|
>

> कॢप् #klRp -> #*kalpita-** -* made, artificial • invented, [pretended] •

> performed • assumed, supposed • inferred • ranked mbh.&c • caparisoned (as

> an elephant). -> #*parikalpita‑* ‑ settled, decided • fixed upon, chosen,

> wished for, expected, made, created, imagined, invented, contrived,
> arranged, distributed, divided (with khaNDa-za - cut or broken in pieces).
> -
>
>
>
>
>
>
>
> तन्मात्र-ऐक्य-प्रणालेन चित्रा: सर्ग-जल-आशया: ।
>
> परस्परम् संमिलन्ति घनताम् यान्ति च_अभित: ॥४।१८।४॥
>
> tanmAtra-aikya-praNAlena citrA: sarga-jala-AzayA: |
>
> parasparam saMmilanti ghanatAm yAnti ca_abhita: ||
>
> 4|18|4||
>

> *jd.4 - tanmAtra-aikya-praNAlena - *by means of the
> Tanmâtra-unity/identity=channel = *citrA: sarga-jala-AzayA: - *various
> creation-water-places = *parasparam saMmilanti - *one after another come
> together = *ghanatAm yAnti ca abhita: - *come to merge into thickness. *

>
> ~m.4. Because of the extraordinary succession of subtle-elemental
> formations, the lakes, called worlds, mix greatly and achieve a sense of
> solidity.
>
> ~vlm.4. The tanmâtras of the living soul and its proclivities, run in one
> channel to the reservoir of life, and are thickened into one living being
> by their mutual coalition.
>
> ~VA. tanmAtra here is subtle notion? tanmAtra-eka notion of one
> (consciousness)?
> Various notions of one consciousness create various oceans of creations.
> Notions meeing each other, become material.
> ~AS. I think sargajalAzaya is an analogy here. The living beings are
> compared to different bodies of water which come together as one.
>
> *moT. … ||4|18| … //Mo_4,18.4 //tan-mAtrANAm paJca-tanmAtrANAm | yad
> aikyam | tad eva praNAla: jala-pravAha-mArga: | tena | ghanatAm
> ghanI-bhAvam ||4|18|MoT_4,18.4 ||4|18|
>

>
>
>
>
>
>
>
> के.चित्_पृथक्.स्थिति-गता: पृथग्_एव लयम्_गता: ।
>
> के.चिन्_मिथ: संमिलिता जगद्-गुञ्जा स्थित-अक्षता ॥४।१८।५॥
>
> ke.cit_pRthak.sthiti-gatA: pRthag_eva layam_gatA: |
>
> ke.cin_mitha: saMmilitA jagad-guJjA sthita-akSatA ||
>
> 4|18|5||
>

> *Somewhere, somewhen, going apart *
>
> *and being apart, gone, *
>
> *as to the final Doomsday gone, *
>
> *there is this world, in a humming berrybush*
>
> *somewhen, somewhere — mitha: saMmilitA – falsely eye-shutting — in folly
> closing the eyes — sthita-akSatA – state-unshattered — *
>
> ke.cit
>
> *some have come to a separate state *
>
> pRthak.sthiti-gatA:
>
> *some too to a separate end *
>
> pRthag_eva layam_gatA:
>
> ke.cin_mitha: saMmilitA
>
> *some closing their eyes *

>
> jagad-guJjA – world-humming/berryBush — This bustling bush of berries, the
> world —
>
> sthita-akSatA – state-unshattered —
>
> ~m.5. Some exist separately (individually) and so they dissolve
> separately. Some mix together and do not decline. These worlds are
> like_agurivenda' fruits (seeds).
>
> ~vlm.5. Some of them are situated apart from one another, and are
> dissolved also separately; and some are joined together, and are born as
> two gunja fruits growing together.
>

> *~sv.5-6-7-8 Some of these notions intermingle, thus producing infinite
> variety in this diversity. Some do not thus intermingle. *

>
> ~VA. some (notions?) stay apart, some dissolve, some mix with each over,
> worlds being like gunja seeds in a fruit? What does comparison with gunja
> mean?
> ~AS: Not "notions" but different life forms. Notice the masc. plural
> ke.cid. Some stay put apart from each other, some vanish alone, some stay
> together but separately like whole gunja seeds (in a heap).
>
> ~Mo. … ||4|18| nanu sarve sargaughA: tanmAtraikyapraNAlena milanty atha vA

> katipaye evety | atrAha — ke.cit pRthak *sthitim itA: *… /… sammilitA
> jagat*SaNDA: *sthitA: kRtA: //Mo_4,18.5 //ke.cid azuddha-mataya: |

> uttarArdhe ke.cit zuddhamataya: | kRtA: kalpitA: | na tu sahajA:
> ||4|18|MoT_4,18.5 ||4|18|
>
>
>
> [image: http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg]
>
>
>
> http://sushmajee.com/reldictionary/dictionary/page-R/GunjaSeed.jpg
>
>
>
>
>
>
>
> जगद्.गुञ्जा-सहस्राणि यत्र_असंख्यानि_अणाव् अणौ ।
>
> अपरस्परलग्नानि काननम् ब्रह्म नाम तत् ॥४।१८।६॥
>
> jagad.guJjA-sahasrANi yatra_asaMkhyAni_aNAv aNau |
> aparasparalagnAni kAnanam brahma nAma tat ||
>
> 4|18|6||
>

> *Thousands of berry-bush worlds are *
>
> *here, as innumerable atoms, *
>
> *arising one-by-one within *
>
> *That, the garden called The Brahman. *

>
> ~m.6. In everyone of the infinite number of atoms, there are infinite
> number of world-gurivendas which do not mix with each other. The forest of
> such of these is called Brahman.
>
> ~AS. Gunja seeds ... are little round dark red seeds which can be threaded
> into garlands. A more familiar analogy might be pebbles they can be piled
> in a heap, but are still separate as an individual pebble.
>
> #aparaspara sambhUta a-paras=para a. "not reciprocal, not one (by) the
> other", only in comp. with <-sambhUta> a. not produced one by the other
> Bhag. —a. pl. one after the other pAN.6-1.144. —
>

> *jd.6 - jagad-guJjA-sahasrANi - *thousands of berry-bush worlds = *yatra
> asaMkhyAni aNau aNau - *where they are innumerable from atom to atom = *aparaspara-lagnAni
> - *one-after-another ascending = *kAnanam brahma nAma tat - *this forest
> is the Brahman, namely That*.

>
>
>
>
>
>
>
> मिथ: संमिलनेनैता घनताम् समुपागता: ।
>
> यद्-यद् यत्र यथारूढम् तत्-तत् पश्यति नेतरत् ॥४।१८।७॥
>
> mitha: saMmilanenaitA ghanatAm samupAgatA: |
> yad-yad yatra yathArUDham tat-tat pazyati netarat ||
>
> 4|18|7||
>

> *jd.7 - mitha: saMmilanena etA: - *these coming falsely/seemingly
> together = *
>
> ghanatAm samupAgatA: - *gathering into solidity = *yad-yad yatra yathA
> ArUDham - *whatever where and how arisen = *tat-tat pazyati netarat - *thatever
> is seen, not otherwise. *

>
> *mo. mitha: sa melanam naiti ghanatAm samupAgata: / yad yad yatra yathA
> rUDham ... //Mo_4,18.7 // ghanatAm ghanI.bhAvam | gata: sarga: | mitha: sa
> melanam naiti na gacchati | yata: sa: sarga: | lakSaNayA tatrastha: pramAtA
> | yat yat yatra rUDham paricitam | tat tat tatra pazyati | na itarat | atra
> pramAtur azuddhamatitvam hetutvena bahuza: uktam ||4|18|MoT_4,18.7 ||4|18|
> ~m.7. When these world-unions are formed, they get into a majestic grand
> solidity. In whatever one establishes, he sees only that and nothing else..
>
> ~vlm.7. These being joined also with one another, became dense and thick;
> and remain in the same place, where it has grown.
>

> *~sv.5-6-7-8 Some of these notions intermingle, thus producing infinite

> variety in this diversity. Some do not thus intermingle. But, in fact, all
> these notions appear in every atom of existence and these atoms exist
> independent of one another. The totality is known as the absolute Brahman.
> Each individual sees only those objects which are rooted in his own mind.
> When the ideas in the mind do not bear fruits, there is a change in the
> mind; there follows a succession of births to suit these psychological
> changes. It is this psychological connection that creates the conviction in
> the reality of birth and death, and in the reality of the body. When this
> conviction is given up, there is the cessation of embodiment.*
>

>
>
>
>
>
>
>
> वर्तमानम् मनोराज्यम् नैष्फल्यम् समुपागता ।
>
> सा कृत्तिर्मनसो ज्ञेया तस्य जीवपरम्परा ॥४।१८।८॥
>
> vartamAnam manorAjyam naiSphalyam samupAgatA |
> sA kRttirmanaso jJeyA tasya jIvaparamparA ||
>
> 4|18|8||
>

> vartamAnam manorAjyam * - x = *
>
> naiSphalyam samupAgatA * - x = *
>
> sA kRtti: manasa: jJeyA * - x = *
>
> tasya jIva-paramparA - *the succession of Living.jIvas. *

>
> ~m.8. When it is not possible to know the existence of another's mental
> creation, the existence of several Sivas arises.
>
> ~vlm.8. The different states of the mind, ensuing upon the absence of its
> present objects under its province, brings on a chance in its constitution,
> which is called its regeneration (in a new life). (Thus the change of the
> mind under the change of circumstances, is reckoned its transformation to a
> different being).
>

> *~sv. When the ideas in the mind do not bear fruits, there is a change in

> the mind; there follows a succession of births to suit these psychological
> changes. It is this psychological connection that creates the conviction in
> the reality of birth and death, and in the reality of the body. When this
> conviction is given up, there is the cessation of embodiment.*
>

> कृत् #kRt -> #*kRtti* *-f.-* skin, hide • a garment made of skin • the

> hide or skin on which the religious student sits or sleeps, &c. (usually
> the skin of an antelope) • the birch tree, or its bark (used for writing

> upon, [by "Indians " east and west! *das....@gmail.com*

> <das....@gmail.com>] for making hookah pipes, &c.) • (= <kRttikA>) one
> of the lunar mansions (the Pleiads) • a house. - y2010.028
>

> छिद् #chid -> #vicchid -> #*vicchitti* *-f.-* cutting asunder or off •

> breaking off • prevention • interruption • cessation TBr. &c. &c. • wanting
> • lack of (instr.) ziz. • (in rhet.) a pointed or cutting or sharp style
> SAh. Kuval. • irregularity or carelessness in dress and decoration VAs.
> Dazar.
>
> ~AB. ... saiva kRttir vicchittir mano-bheda-hetur jJeyA ... ||
>
>
>
>
>
>
>
> परस्परम् संमिलताम् सर्गाणाम् रूढ-भाविनाम् ।
>
> देह-सत्ता भृशम् रुढा देह-अभावस्_तु विस्मृति: ॥४।१८।९॥
>
> parasparam saMmilatAm sargANAm rUDha-bhAvinAm |
> deha-sattA bhRzam ruDhA deha-abhAvas_tu vismRti: ||
>
> 4|18|9||
>

> parasparam saMmilatAm * - x = *
>
> sargANAm * - of the creations = *
>
> rUDha-bhAvinAm * - x = *
>
> deha-sattA bhRzam ruDhA * - x = *
>
> deha-abhAvas tu * - x = *
>
> vismRti: * - x = *

>
> m.9 When there is a feeling of certainty in the creations, the existence
> of corporeal body becomes well established. When these creations are not
> perceived, then the existence of body also will also be ignored.
>
> ~vlm.9. Thus every regeneration of the mind in a new life, is accompanied
> with its concomitant desires, and their results. The new life is attended
> with its proper body, unless the mind has lost its reminiscence.
>

> *~sv.9-10 It is only because of forgetfulness of truth that the confusion

> arises that the unreal is real. By the purification of the life-force
> (prana) and by the knowledge of that which is beyond this prana or
> life-force, one gains knowledge of all that is to be known concerning the
> activities of the mind as well as the basis for the succession of births.*
>
> *moT.9. evam vibhinna-... ¶ samAna-manorAjyatvAj jIvA: parasparam milanti
> iti bhAva: | jIva-paramparA: katham-bhUtA: | sargANAm rUDhau satyatAyAm |
> bhAvanA: yAsAm | tA: | ayam bhAva: | zuddha-matInAm sargA:
> tanmAtra-aikya-praNAlena sarvadA milanti | azuddha-matInAm tu kadAcid
> eka-saGkalpatvena iti ||4|18|MoT_4,18.8b ||4|18| nanu katham iyam
> deha-sattA prAkaTyam gatA yad vazôdita-saGkalpAkhya-malAvRta-buddhInAm
> tanmAtraîkya-praNAlena anya-sargai: saha melanam na bhavati—ityatrAha
> ||4|18| parasparam ...rUDhibhAvanA: //Mo_4,18.8b // dehasattA... vismRta:
> //Mo_4,18.10 a//
>
>
>
>
>
> देहत्व-परिरूढत्वाच् चिद्.द्-हेम्ना विस्मृत-आत्मना ।
>
> मिथ्या-अनुभूता_अविद्या तु सुद्धा कटकतामिता ॥४।१८।१०॥
>
> dehatva-parirUDhatvAc cid.d-hemnA vismRta-AtmanA |
>
> mithyA-anubhUtA_avidyA tu suddhA kaTakatAmitA ||
>
> 4|18|10||
>

> dehatva-parirUDhatvAt * - x = *
>
> cid-d-hemnA vismRtAtmanA * - x = *
>
> mithyA-anubhUtA_avidyA tu * - x = *
>
> suddhA kaTakatAmitA * - x. *

>
> *moT. .. cidvyomnA vismRtAtmanA //Mo_4,18.9// cidvyomnA
> dehatvaparirUDhatvAt cidvyomakartRkAt dehabhAve parirUDhatvAt | cidvyomnA
> svAtmatvena bhAvitAt dehabhAvAt iti yAvat | dehasattA rUDhA praroham gatA |
> tu pakSAntare | dehAbhAva: paramArthasan dehapratiyogikas traikAliko
> HbhAva: | cidvyomnA kathambhUtena | vismRtAtmanA vismRtasvarUpeNa |
> vismRta: vismRtim nIta: ||
>
> m.10 When the body-existence is well established, self is forgotten. False
> experiences arise and ignorance emerges. It is like the bracelet-hood
> becoming prominent (instead of god).
>
> ~vlm.10. As the pure Spirit taking the form of the vital breath, performs
> the functions of the body; so the mind being reborn in a new body, is
> employed in all the functions of the same body.
>

> *~sv.9-10 It is only because of forgetfulness of truth that the confusion

> यथा शुद्धा: प्राण-मरुत्-पर-प्राण.आदि-वेदनात् ।
>
> वेत्ति वेद्यम् मनोराज्यम् तथा सर्ग-अन्तर्-आश्रयम् ॥४।१८।११॥
>
> yathA zuddhA: prANa-marut-para-prANa.Adi-vedanAt |
> vetti vedyam manorAjyam tathA sarga-antar-Azrayam ||
>
> 4|18|11||
>

> *jd.11 - yathA zuddhA:* - as these pure = *
> prANa-marut-para-prANa.Adi-vedanAt* – from prANa*.*Air*-*other*-*prANa*
> .process-*knowing = *vetti * - one knows = *vedyam manorAjyam* – the
> mental realm is to be known = *tathA sarga-antar-Azrayam* – thus it is a
> rest within creation. *

>
> ~m.11 One can enter the mental empire of another when the vital airs are
> pure (and consequently the mind becomes pure).
>
> ~vlm.11. The souls of all living beings are subject to the three states of
> waking, dreaming, and sound sleep, which are caused by the mind and not by
> the body.
>

> *moT.11. yathA *zuddhaprANa*marut paraprAN*AbhivedhanAt* / vetti *vedhya*manorAjyam
> tathA *sargAn narAzrayI *//Mo_4,18.10 // yathA zuddhaprANamarut{#18}

> prANAyAmAdinA zuddhaprANa: | prANayogIti yAvat | paraprANAbhivedhanAt |
> paraprANeSu yat abhivedhanam abhivyApti: | tasmAt | parapurapravezAd iti
> yAvat | vedhyamanorAjyam | vedhyasya abhivyApyasya puruSasya | manorAjyam
> vetti | tathA tadvat | narAzrayI tanmAtrapraNAlenAnyapuruSAviSTa:
> jIvanmukta: puruSaH{#19} brahmaNa: prathamam utthita: puruSo vA |
> sargAn{#20} AzritapuruSasargAn | vetti ||
>
> VA. as pure prana-wind (?), by knowledge of greater prana etc, one
> knows what is to be known, understands fantasies of the mind and state
> of being inside creation.
> ~AS. The AB commentary makes it clear. He gives analogy of parakAyApraveza
> (entering someone else's body by using haThayoga technique). As purified
> prANa by sensing other's prANa and associated things (paraprANAdivedanAt)
> also knows the thoughts in mind (of others) likewise pure mind knows the
> minds of other created beings.
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> states: waking, dreaming and deep sleep. They have nothing to do with the
> body. (Even this is based on the assumption of the existence of living
> beings in the one self, which is not the truth. ) The wise man who goes
> beyond the deep sleep state (which is pure consciousness) returns to the
> source: but the fool who does not is caught up in the life-cycle.*
>

>
>
>
>
>
>
>
> सर्वेषाम् जीव-राशीनाम्_आत्म-अवस्था-त्रयम् श्रित: ।
>
> जाग्रत्.स्वप्न.सुषुप्त्य्-आख्यम्_अत्र देहो न कारणम् ॥४।१८।१२॥
>
> sarveSAm jIva-rAzInAm_Atma-avasthA-trayam zrita: |
> jAgrat.svapna.suSupty-Akhyam_atra deho na kAraNam ||
>
> 4|18|12||
>

> sarveSAm jIva-rAzInAm * - x = *
>
> Atma-avasthA-trayam zrita: * - x = *
>
> jAgrat.svapna.suSupty-Akhyam * - x = *
>
> atra *- here / of this = *
>
> deho na kAraNam *- Body is not the cause. *

>
> *moT.12. evam zrIrAmakRte prazne uttaram samyag uktvA pUrvatra yatra
> tatroktAni vizIrNAni upadezavAkyAni kathayati ... //Mo_4,18.11 // atra
> avasthAtrayAzrayaNe ||
>
> ~m.12 In all beings, the three states of waking, dream and deep sleep
> states are dependent on individual self (the Siva). Body is not the cause
> for them.
>
> ~vlm.12. Thus the soul passing under the triple condition in its living
> state, does not give rise to the body, as the sea-water gives rise to the
> waves. (The body is caused by the mind, and not by the soul which has no
> connection with it).
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> एवम्_आत्मनि जीवत्वे सत्य्_अवस्था.त्रय-आत्मनि ।
>
> न.च_अम्भसि_इव वीचित्वम्_अस्मिन्_कचति देहता ॥४।१८।१३॥
>
> evam_Atmani jIvatve saty_avasthA.traya-Atmani |
> na.ca_ambhasi_iva vIcitvam_asmin_kacati dehatA ||
>
> 4|18|13||
>

> evam_Atmani jIvatve * - x = *
>
> saty_avasthA.traya-Atmani * - x = *
>
> na.ca_ambhasi_iva vIcitvam * - x = *
>
> asmin_kacati dehatA * - x. *
>
> *moT.13. evam Atmani *jIvatvam anyAvasthA*trayAtmani / *tApA*mbhasi_iva

> ... //Mo_4,18.12 // anyAvasthAtrayAtmani | anyat svavyatiriktatvena
> bhAsamAnam | yat avasthAtrayam jAgradAdyavasthAtrayam | tat | AtmA svarUpam
> yasya | tAdRze | asmin jIvatvAvacchinne | Atmani ||4|18|MoT_4,18.12 ||
>
> ~m.13. The three states exist when Self is individualised as ‘Siva”. It is
> like waves existing due to water. These states do not arise because of the
> Corporeal body.
>
> ~vlm.13. The living soul having attained its intellectual state, and the
> rest of the conditions of sound sleep (susupti), is awakened to the
> knowledge of itself, and is released from its rebirth; while the ignorant
> soul is subjected to be born again.
>
> cati dehatA ||
> ~VA. so in Self, jiva-hood and its three states being true is not a fact,
> bodies appear in this Self like waves in ocean.
> ~AS. Thus the property of being a body does not arise in a soul (Atmani
> dehatA na kacati )-even while it is in the jIva stage with three states,
> just as water does not acquire the property of being waves.
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> चित्-कलापदम्_आसाद्य सुषुप्त-अन्य-पद-स्थितम् ।
>
> बुद्धो निवर्तते जीवो मूढ: सर्गे प्रवर्तते ॥४।१८।१४॥
>
> cit-kalApadam_AsAdya suSupta-anya-pada-sthitam |
> buddho nivartate jIvo mUDha: sarge pravartate ||
>
> 4|18|14||
>

> cit-kalApadam_AsAdya * - x = *
>
> suSupta-anya-pada-sthitam * - x = *
>
> buddha: nivartate jIva: mUDha: sarge pravartate * - x. *
>
> *moT.14. citkalApadam AsAdya suSupt*Anta*pade sthitam / buddho nivartate

> jIva: mUDha: sarge pravartate //Mo_4,18.13 // citkalApadam turyAkhyam padam
> | buddha: cit-kalAvimarzana-samartha: | nivartate puna: viSayeSv Asaktim na

> bhajate | pravartate viSayAsaktim bhajate || *moT.14b-15a. *svabhAvazuddhir
> hi yadA tadA maitrI* pravartate / ... //Mo_4,18.14 // maitrI katham.bhUtA

> eva | dvayo: ekatva-rUpA eva | dvayor ekatvam eva hi maitrI.zabda.artha: |
> puna: katham.bhUtA | su.sauhArda-nidarzanA | susauhArdam
> prazasta-mitra-bhAva: | nidarzanam dRSTAnta: yasyA: | sA | susauhArde hi
> dvayor ekatvam eva bhavati ||
>
> ~m.14 Tasting the aspects of consciousness, a Siva turns away from bonded
> state and gets established in the state of transcendence. Foolish people
> continue in the worldly life.
>
> ~vlm.14. And though the knowing and unknowing souls attain the state of
> susupti, and resemble each other in kind; yet the unknowing susupta soul,
> which is not awakened to the knowledge of its spirituality, is doomed to be
> reborn in the mortal world.
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> द्वयोर्_एक-स्वरूपा_एव स्व.सौहार्द-निदर्शनात् ।
>
> अज्ञ: सुषुप्तो_अ-संबुद्धो जीव: कश्.चित्_स सर्ग.भाक् ॥४।१८।१५॥
>
> dvayor_eka-svarUpA_eva sva.sauhArda-nidarzanAt |
> ajJa: suSupto_a-saMbuddho jIva: kaz.cit_sa sarga.bhAk ||
>
> 4|18|15||
>

> dvayor_eka-svarUpA_eva* - x = *
>
> sva.sauhArda-nidarzanAt* - x = *
> ajJa: suSupta:_a-saMbuddha: jIva: kaz.cit* - x = *
>
> sa sarga.bhAk* – x. *

>
> ~m.15 The two are (in fact) same due to their good nature when deep sleep
> state is achieved, whether ignorant or enlightened. Some beings shine the
> world.
>
> ~vlm.15. The ubiquity of the intellect, makes it pass into the mind in its
> next birth; and exhibit itself in different forms in all its succeeding and
> subordinate regenerations: (stages of life).
>
> #sauhArdanidarzanAt
> #sargabhAk
>
> ~VA. both (ignorant and wise) have the same nature deep in hearts?, but
> ignorant in deep sleep is not awakened, and continues to be in creation as
> some jiva
> ~AS. Both (ignorant and wise) have the same type of deep sleep since -even
> the ignorant is_related to the soul as indicated in scriptures
> (sva-sauhArdanidarzanAt) only difference being the ignorant sleeps
> unenlightened and so is entitled to continue in the world. Thus, even
> though he gets close to his soul in deep sleep, he does not stay in contact
> after waking and returns to the world.
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> *moT.14b-15a. *..* / dvayor *ekatva*rUpaiva *su*sauhArda*nidarzanA*

> //Mo_4,18.14 //
> maitrI kathambhUtA eva | dvayo: ekatvarUpA eva | dvayor ekatvam eva hi

> maitrI.zabd*A*rtha: | puna: kathambhUtA | susauhArdanidarzanA |

> susauhArdam prazastamitrabhAva: | nidarzanam dRSTAnta: yasyA: | sA |
> susauhArde hi dvayor ekatvam eva bhavati ||4|18|MoT_4,18.14 ||4|18|
>
>
>
>
>
>
>
> सर्व.गत्वाच्_चित: कश्.चित् पर-सर्गेण नीयते ।
>
> सर्गे सर्गे पृथग्.रूपम् सन्ति सर्ग-अन्तराण्य्_अपि ॥४।१८।१६॥
>
> sarva.gatvAc_cita: kaz.cit para-sargeNa nIyate |
>
> sarge sarge pRthag.rUpam santi sarga-antarANy_api ||
>
> 4|18|16||
>

> sarva.gatvAc cita: kaz.cit* - x = *
>
> para-sargeNa nIyate* - x = *
>
> sarge sarge pRthag.rUpam* - x = *
>
> santi sarga-antarANi api* – x. *

>
> ~vwv.361/4.18.16b-17. Within every world, there are other worlds too of
> different kinds. Like the basic coverings of a plantain tree, there are
> multitudes of worlds existing within them also.
>
> *moT. sarvagatvAc cita: kaz.cit parasargeNa nIyate //Mo_4,18.15b //
> sva-sarga.bhAk suSupta-avasthAyA: pUrvam yAdRk-svabhAva AsIt |
> tAdRk-svabhAva eva_ity artha: | parasargeNa nayanam svabhAva-parivRtti:
> jJeyA | zukrAdi-sarga-dRSTAntena vA para-sarga.nayanam yojyam
> ||4|18|MoT_4,18.15 ||4|18| nanu tasmin sarge_anya: sarga: kutrAsti yenAsau
> nIyata ity | atrAha — sarge sarge pRthagrUpam santi sargAntarANy api
> //Mo_4,18.16ba// yathA kadalI-daleSv antar anyAni dalAni santi teSv antar
> apy anyAni tathA sargeSv api sargAntarANi santi ||4|18|
>
> ~m.16 Since consciousness is immanent in all, some can enter the (mental)
> creations of others. Even in a given creation there can be many many
> creations.
>
> ~vlm.16. Among these repeated births, the subordinate regenerations
> resemble the many folded coatings of a plantain tree; and the spirit of
> Brahma is contiguous to, and pervades the whole, like the lofty leaves of
> the same tree.
>

> *~sv.11-12-13-14-15-16 The self of all living beings passes through three

> तेष्व्_अप्य्_अन्तस्थ-सर्ग-ओघा: कदली-दल.पीठवत् ।
>
> सर्व.सर्ग-अन्तरादूरम् पत्र-पीवर-वृत्तिमत् ॥४।१८।१७॥
>
> teSv_apy_antastha-sarga-oghA: kadalI-dala.pIThavat |
>
> sarva.sarga-antarAdUram patra-pIvara-vRttimat ||
>
> 4|18|17||
>

> *jd.17 - teSu_api_anta.stha-sarga-oghA:* - x = *
>
> kadalI-dala.pIThavat* - x = *
>
> sarva.sarga-antarAdUram * - x = *
>
> patra-pIvara-vRttimat * - x.*

>
> ~vwv.361/4.18.16b-17a. Within every world, there are other worlds too of
> different kinds. Like the basic coverings of a plantain tree, there are
> multitudes of worlds existing within them also.
>
> *moT. teSv ... pIThavat //Mo_4,18.16b // teSv antar apy anyAni santIti
> piNDArtha: ||4|18|MoT_4,18.16 ||4|18| sarge
> sargAntarApUrapattrapIvaravRttimAn //Mo_4,18.17a //sarge ekasmin sarge |
> ya: sargAntarApUra: anyasargasamUha: | sa eva pattrANi | tai: pIvarA
> bRMhaNarUpA |
>
> ~m.17 In these also, there can be innumerable creations like the thick
> peels of a banana stump. These are spread like thickly spread banana leaves
> (of a banana plant).
>
> ~vlm.17. The influence of the Divine spirit, is as cool as the cooling
> shade of a plantain arbour. It is of its own nature; and is as unchangeable
> as the pith of the plantain tree, notwithstanding the changes in all its
> outer coats and coverings.
>

> *~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led

> from one life-cycle to another, even beyond the world-cycle. Such creations
> are endless, one appearing within another like the barks of a plantain
> stem. Of course, it is unwise to compare Brahman the absolute with

> anything.*

>
>
>
>
>
>
>
> स्वभाव-शीतलम्_ब्रह्म कदली.दल-मण्डप: ।
>
> कदल्याम्_अन्यता न_अस्ति यथा पत्र-शतेष्व्_अपि ॥४।१८।१८॥
>
> svabhAva-zItalambrahma kadalI.dala-maNDapa: |
> kadalyAm_anyatA na_asti yathA patra-zateSv_api ||
>
> 4|18|18||
> *jd.18 -
>

> svabhAva-zItalambrahma* - x = *
>
> kadalI.dala-maNDapa:* - x = *
>
> kadalyAm_anyatA na_asti* - x = *
>
> yathA patra-zateSu_api * - x. *

>
> ~m.18 Brahman is cool like a bower of banana leaves. There is only
> banana-ness everywhere; there is nothing else inspite of the many leaves
> (i.e. creations).
>
> ~vlm.18. There is no difference or diversity in the nature of Brahmá the
> creator, in his repeated and manifold creations of worlds; for he being the
> seed of the world, shoots forth by his moisture into the form of the
> expanded tree of the world, and becomes the same seed again.
>
> ~AS. .. Even though the plantain has numerous layers, it is just one!
>

> *~sv.17-18-19-20-21-22 ... Such creations are endless, one appearing

> within another like the barks of a plantain stem...*
>

> *moT. ..brahma-tattve_anyatA na_asti tathA sarga-zateS*v_*api

> //Mo_4,18.18b //
> spaSTam ||
>
>
>
>
>
>
>
> ब्रह्म-तत्त्वे_अन्यता न_अस्ति तथा सर्ग-शतेष्व्_अपि ।
>
> बीजम्_एव रसात्_फुल्लम् भूत्वा बीजम् पुनर्_भवेत् ॥४।१८।१९॥
>
> brahma-tattve_anyatA na_asti tathA sarga-zateSv_api |
> bIjam_eva rasAt_phullam bhUtvA bIjam punarbhavet ||
>
> 4|18|19||
>
> *jd.19 -
>

> brahma-tattve_anyatA na_asti* - x = *
>
> tathA sarga-zateSu_api* - x = *
> bIjam_eva rasAt_phullam bhUtvA* - x = *
>
> bIjam punarbhavet * - x. *
>
> *moT.19b-20a. *bIjAt phalam rasAd* bhUtvA *yathA* bIjam punar bhavet /

> ... //Mo_4,18.19 // yathA phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA
> prAdurbhUya | rasAt heto: | puna: bIjam bhavet | tathA brahma mano bhUtvA
> bodhAt | puna: brahma bhavet ||
>
> ~m.19. There is nothing else other than Brahman-native whatever be the
> number of creations. A seed is full of essence and it generates again
> thro_a the cycle of tree and fruits.
>
> ~vlm.19. So Brahma taking the form of the mind, becomes the same Brahmá by
> reminiscence of his mind; as the sap of the soil makes the seed to bring
> forth the fruit, which reproduces the like seed.
>

> *~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led

> anything.*

>
>
>
>
>
>
>
> तथा ब्रह्म मनो भूत्वा बोधाद्_ब्रह्म परम् भवेत् ।
>
> रस-कारणकम् बीजम् फल-भावेन जृम्भते ॥४।१८।२०॥
>
> tathA brahma mano bhUtvA bodhAdbrahma param bhavet |
> rasa-kAraNakam bIjam phala-bhAvena jRmbhate ||
>
> 4|18|20||
>

> tathA brahma manas bhUtvA * - x = *
>
> bodhAdbrahma param bhavet * - x = *
> rasa-kAraNakam - *the causal sap = *
>
> bIjam * - x = *
>
> phala-bhAvena jRmbhate * - x. *

>
> ~m.20 Brahman becomes mind and through enlightenment and consequent
> knowledge returns back to its Brahman-hood. It is like the cycle of
> seed-tree fruits-seed.
>
> ~vlm.20. So the productive seed proceeding from Brahmá, displays itself in
> the form of the world. But as no body can say what is the cause of the sap
> in the seed, so no one can tell why the spirit of God, teems with
> productive seed (of Brahmá) in it.
>

> *~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led

> anything.*
>
> *moT.19b-20a.... / ... bodhAd brahma *punar* bhavet //Mo_4,18.19 // yathA

> phalam bIjAt upAdAnabhUtAt bIjAt | bhUtvA prAdurbhUya | rasAt heto: | puna:
> bIjam bhavet | tathA brahma mano bhUtvA bodhAt | puna: brahma bhavet ||
> *moT.20b. . brahmakAraNako jIvo jagadrUpeNa jRmbhate //Mo_4,18.20 //
>
>
>
>
>
> ब्रह्म-कारणको जीवो जगद्-रूपेण जृम्भते ।
>
> रसस्य कारणम् किम् स्याद्_इति वक्तुम् न युज्यते ॥४।१८।२१॥
>
> brahma-kAraNako jIvo jagad-rUpeNa jRmbhate |
> rasasya kAraNam kim syAd_iti vaktum na yujyate ||
>
> 4|18|21||
>

> brahma-kAraNaka: - *a brahmic activation = *jIva: - *the Living.jIva = *jagad-rUpeNa
> - *thru the world-form it expands - *jRmbhate = rasasya kAraNam - *as for
> the cause of the rasa.sap = *kim syAt iti vaktum na yujyate - *whatever
> is said does not suit the case. *

>
> ~m.21-22. Siva swells and expands into the world form because of Brahman.
> To say that it is due to the cycle of flow of the essential native, is not
> a sound statement. It does not fit even to say that Brahman is the cause
> (of this world). To say that there is no distinction, by the very nature of
> Brahman (between Brahman and World) does not also suit.
>
> ~vlm.21. So no one should inquire into the cause of Brahma; because his
> nature being inscrutable and undefinable, it is improper to say him this or
> the other.
>

> *~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led

> anything.*

>
> *moT.21b. .. //Mo_4,18.21a // katham na yujyata ity | atrAha svabhAva iti
> | svabhAva: param kevalam | nirvizeSatvAt | vaktum abhiyogaviSayatAm netum
> | na yujyate | svabhAvasyAbhiyoge kriyamANe avizeSAt sarveSu svabhAveSv
> abhiyoga: prApnotIti nirvizeSatvAd iti padasyAbhiprAya: ||
>

> *jd.21 - brahma-kAraNaka: - *a brahmic activation = *jIva: - *the
> Living.jIva = *jagad-rUpeNa - *thru the world-form it expands - *jRmbhate
> = rasasya kAraNam - *as for the cause of the rasa.sap = *kim syAt iti
> vaktum na yujyate - *whatever is said does not suit the case. *

>
>
>
>
>
>
>
> ब्रह्मण: कारणम् किम् स्याद्_इति वक्तुम् न युज्यते ।
>
> स्वभावो निर्विशेषत्वात्_परो वक्तुम् न युज्यते ॥४।१८।२२॥
>
> brahmaNa: kAraNam kim syAd_iti vaktum na yujyate |
>
> svabhAvo nirvizeSatvAt_paro vaktum na yujyate ||
>
> 4|18|22
>
> ||
>

> *"What might be the cause of the brahman.Immensity?"*
>
> *is not right to say*
>
> *.*
>
> *"By nature the Supreme is without distinctions"*
>
> *is not right to say*
>
> *.*

>
> ~vlm.22. He must not attribute causality to what is not the cause, nor
> impute the causation of material bodies to the immaterial spirit of God,
> that is the prime and supreme cause of all: (as the Prototype). We must
> reason rightly regarding what is certain truth, and not argue falsely about
> what transcends our knowledge.
>
> ~m.21-22. Siva swells and expands into the world form because of Brahman.
> To say that it is due to the cycle of flow of the essential native, is not
> a sound statement. It does not fit even to say that Brahman is the cause
> (of this world). To say that there is no distinction, by the very nature of
> Brahman (between Brahman and World) does not also suit.
>

> *~sv.17-18-19-20-21-22 Since the consciousness is infinite, one is led

> anything.*
>
> *jd.22 - "brahmaNa: kAraNam kim syAd" iti - *"What might be the cause of
> the Brahman Immensity?" = *vaktum na yujyate - *is not suitable to say = *svabhAvo
> nirvizeSatvAt para: - *"By nature the Supreme is without distinctions" = *vaktum
> na yujyate - *is not suitable to say. *

>
>
>
>
>
>
>
> न_अ-कारणे कारण-आदि परे वस्त्व्-आदि-कारणे ।
>
> विचारणीय: सारो हि किम् असार-विचारणै: ॥४।१८।२३॥
>
> na_a-kAraNe kAraNa-Adi pare vastv-Adi-kAraNe |
>
> vicAraNIya: sAro hi kim asAra-vicAraNai: ||
>
> 4|18|23||
>

> *jd.23 - na akAraNe - *not about the causeless = *
>
> kAraNa-Adi pare - *the subsequent causation = *
>
> vastv-Adi-kAraNe - *the cause of materiality = *

>
> vicAraNIya: sAro hi - but rather the sAra.Essence is for enquiry —
>
> kim asAra-vicAraNai: – what is essenceless enquiry?
>
> ~m.23 Why indulge into sapless and uninteresting inquiry into reasons and
> logics into reasons and logics into the (natives) of non-casual Brahman?
> The causes for material and other kinds of things are worthy of inquiry.
>
> ~sv.23. One should enquire into that which is truly the uncaused cause of
> all substances, which is yet beyond all such causation: this alone is worth
> enquiring into, for this alone is the essential. Why enquire into the
> non-essential?
>
> ~vlm.23. The seed casts off its seedy form, and assumes the shape of the
> fruit; but Brahma (the seed of all) contains the fruit (of the universe) in
> his bosom, without laying aside the seed.
>
> *moT. nAkAraNe kAraNAdi pare vAstv AdikAraNe //Mo_4,18.22b // asata:
> sarvamayatvAyogAt iti bhAva: | nAkAraNa iti | akAraNe na vidyate kAraNam
> yasya | tAdRze | AdikAraNe pare utkRSTe cin.mAtre | kAraNAdi na asti |
> AdikAraNatvApAyAd iti bhAva: ||
>
>
>
>
>
>
>
> बीजम् जहद्_बीज-वपु: फली.भूतम् विलोक्यते ।
>
> ब्रह्माजहन्_निज.वपु: फलम् बीजे च संस्थितम् ॥४।१८।२४॥
>
> bIjam jahadbIja-vapu: phalI.bhUtam vilokyate |
>
> brahmAjahan_nija.vapu: phalam bIje ca saMsthitam ||
>
> 4|18|24||
>

> *a seed discarding its seed-case*
>
> *is perceived as a fruit-body.*
>
> *brahmA does not discard his native body*
>
> *and so the fruit exists within the seed.*

>
> ~vwv. A seed, giving up its seed-form, is seen as having become a fruit.
> brahman (or the Absolute), not relinquishing its nature, is remaining as a
> fruit within a seed (i.e. without transformation).
>

> *~sv.24-25-26 **O rAma, the tree in a seed grows out of it after

> destroying the seed: but Brahman creates this world without destroying
> itself — the tree (world) appears even when the seed (Brahman) is as it is.

> *

>
>
>
>
>
>
>
> बीजस्य_आकृतिमत्_सर्वम् तेन_अन्-आकृतिमत्-पदम् ।
>
> न युज्यते समी.कर्तुम् तस्मान्_न_अस्त्य्_उपमा शिवे ॥४।१८।२५॥
>
> bIjasya_AkRtimat_sarvam tena_an-AkRtimat-padam |
>
> na yujyate samI.kartum tasmAn_na_asty_upamA zive ||
>
> 4|18|25||

> bIjasya_AkRtimat_sarvam - *everything has a form like a seed = *
>
> tena_an-AkRtimat-padam - *byThat/therefore = *
>
> na yujyate samI.kartum * - x = *
>
> tasmAt_na_asty_upamA zive - *therefrom there is no like in ziva. *
>
> *moT. .. tenAn*AkRti tat*padam / ... //Mo_4,18.24 // sarvam samastam

> svarUpam | bIjasya_AkRtimat bhavati | tena tato heto: | zive
> zuddha-cin.mAtra-tattve | upamA na_asti ||
>
> ~m.25 A seed is totally with form. And so it is not proper to compare seed
> and Brahman since Brahman is formless and shapeless. There is, therefore,
> nothing that can be a simile to the Supreme.
>
> ~vlm.25. Brahma evolves himself in his creation and does not produce the
> world like the fruit from the seed; therefore know the world as the vacuous
> heart of Brahma, and is neither born nor unborn of itself.
>

> *~sv.24-25-26 **O rAma, the tree in a seed grows out of it after

> destroying the seed: but Brahman creates this world without destroying
> itself — the tree (world) appears even when the seed (Brahman) is as it is.
> Hence, it is impossible to compare the incomparable Brahman with anything
> whatsoever; whereas the tree, etc. are definable material substances,
> Brahman is nameless and formless being. It is Brahman alone that becomes
> what appears to be of a different nature; yet, from another point of view,
> it does not so become, for it is eternal and changeless. One cannot
> therefore posit anything concerning Brahman: it is not possible to say that
> it has not become all this, nor is it possible to say that it has become

> all this.*

>
>
>
>
>
>
>
> स्वम्_एव जायते स्व.आभम्_न च तत्_जायते_अन्य.दृक् ।
>
> अतो न जातम्_न_अ.जातम्_विद्धि ब्रह्म नभो जगत् ॥४।१८।२६॥
>
> svam_eva jAyate sva.Abham_na ca tat_jAyate_anya.dRk |
> ato na jAtam_na_a.jAtam_viddhi brahma nabho jagat ||
>
> 4|18|26||
>

> *jd.26 - svam_eva jAyate sva.Abham* - x = *
>
> na ca tat_jAyate_anya.dRk* - x = *
> ato na jAtam_na_a.jAtam* - x = *
>
> viddhi brahma nabho jagat * - x. *

>
> ~m. 26 Brahman is itself. It resembles itself. It is not like any other
> thing. And so know that this world is neither born nor unborn in the
> consciousness-ether.
>
> ~vlm.26. The viewer viewing the view, is unable to see himself (his inward
> soul) because his consciousness being engrossed by external objects, is
> disabled from looking into itself.
>

> *moT.26. *kham*_eva jAyate *khAbhAn*_na ca taj jAyate_'nyadRk / ato na
> jAtam *vA jAtam *viddhi *brahmanabho* jagat //Mo_4,18.25 // kh*A*bhAt
> atyanta-nairmalyen*a_A*kAza-tulyAt brahmaNa: | kham eva jAyate | nanu

> katham etad ity Aha | na ceti | cazabdo hetau | yata: tat jagannAma kham |
> anyadRk brahmetaradRgrUpam | na jAyate notpadyate | phalitam kathayati ata
> iti | ata: paramArthato | na jAtam | AbhAsata: jAtam vA | jagat
> brahmanabha: brahmAkAzam | viddhi ||
>
>
>
>
>
>
>
> दृश्यम् पश्यन् स्वम् आत्मानम् न द्रष्टा संप्रपश्यति ।
>
> प्रपञ्च-आक्रान्त-संवित्ते: कस्य_उदेति निजा स्थिति: ॥४।१८।२७॥
>
> dRzyam pazyan svam AtmAnam na draSTA saMprapazyati |
> prapaJca-AkrAnta-saMvitte: kasya_udeti nijA sthiti: ||
>
> 4|18|27||
>

> *jd.27 - dRzyam pazyan svam AtmAnam - *seeing ones own self as
> dRzya.Percept*– object =
>
> na draSTA saMprapazyati - *no Perceiver so perceives = *
>
> prapaJca-*A*krAnta-saMvitte: * - x = *
>
> kasy*a u*deti nijA sthiti: - *from what would the natural state arise? *

>
> sv.27. When the self is seen as an object, the seer is not seen
> (realised); as long as the objective universe is perceived one does not
> realise the self.
>
> ~m.27 A perceiver cannot perceive himself. How can any knowledge which is
> completely seized and possessed by this world, reveal the true state?
>
> ~vlm.27. Of what avail is sagacity to one, whose mind labours under the
> error of water in a mirage; and what power has the mirage over a mind,
> which is possessed of its sagacity?
>
> *moT.27. .. / ... //Mo_4,18.26 // draSTA dRzyam dRzikriyAviSayIbhUtam
> bhAvajAtam | pazyan | svam AtmAnam draSTRrUpam nijam AtmAnam | na pazyati
> nAnubhavati | prapaJcenAkrAntA svonmukhatAm nItA | saMvitti: yasya |
> tAdRzasya | kasya puruSasya | nijA sthiti: svam svarUpam | udeti sphurati |
> na kasyApIty artha: ||
>
>
>
>
>
>
>
> मृग-तृष्णा-जल.भ्रान्तौ सत्याम् का_इव विदग्धता ।
>
> विदग्धतायाम् सत्याम् तु का_इव_असौ मृग-तृष्णिका ॥४।१८।२८॥
>
> mRga-tRSNA-jala.bhrAntau satyAm kA_iva vidagdhatA |
> vidagdhatAyAm satyAm tu kA_iva_asau mRga-tRSNikA ||
>
> 4|18|28||
>

> mRga-tRSNA-jala.bhrAntau - *in the thirsty-deer-mirage delusion = *
>
> satyAm kA iva * - what would be real = *vidagdhatA * - x? = *
>
> vidagdhatAyAm satyAm tu * - x = *
>
> kA iva asau mRga-tRSNikA * - x. *

>
> jd. This is wordplay on #vidagdha.
>
> (1) cooked, burnt.up, consumed, digested (food);
>
> (2) shrewd, clever, scholarly (paNDita), cunning.
>

> *moT. .. *satyAm keva* vidagdhatA / ... satyAm tu *ke*vAsau mRgatRSNikA

> //Mo_4,18.27// ato vidagdhatA eva satsaGgama-AdinA poSaNIyA_iti bhAva: ||
>
> ~sv.28 When you see the mirage as water, you do not perceive the rising
> hot-air; but, when you perceive the hot-air, you do not see water in the
> mirage! When one is truth, the other is not. The eyes which perceive all
> the objects of the world, do not see themselves.
>
> ~m.28 Where is truth when the illusion of water is a mirage occurs? Truth
> is burnt away. Where is illusion when mirage disappears? Truth is revealed.
>
>
>
>
>
>
>
> आकाश-विशदो द्रष्टा सर्व.अङ्गो_अपि न पश्यति ।
>
> नेत्रम् निजम्_इव_आत्मानम् दृशी.भूतम्_अहो भ्रम: ॥४।१८।२९॥
>
> AkAza-vizado draSTA sarva.aGgo_api na pazyati |
> netram nijam_iva_AtmAnam dRzI.bhUtam_aho bhrama: ||
>
> 4|18|29||
>

> *jd.29 - AkAza-vizada: draSTA - *the Space-pure Seer = *
>
> sarva.aGga:_api - *tho in all bodies** = *
>
> na pazyati - *does not see = *
>
> netram nijam_iva * - x = *
>
> AtmAnam dRzI.bhUtam * - x = *
>
> aho bhrama: * - O what a delusion! *

>
> ~m.29 When a perceiver is as vast as and spread over the entire space, he
> cannot see his own limbs. Self can be seen only when eyes are there. What a
> MAya!
>
> ~vlm.29. As the looker on the clear sky, does not see what is above the
> skies; so we see ourselves and others as material beings; but cannot see
> the inward part of the immaterial soul, as the wise men do.
>
> ~VA. pure-space complete seer does not sees own self as (he does not see)
> its eye, being greatly deluded by seeing objects.
> ~AS. The two verses 29, 30 are an interesting pair well analyzed by AB,
> (and completely garbled by VLM). A clear observer encompassing all does not
> see himself as an object of vision (dRzIbhUtam) just as one does not see
> one's eye (while looking at other things. Oh, what an illusion. The point
> is that when you look outside, you don't hope to see yourself (who is
> inside).
>
>
>
>
>
>
>
> आकाश-विशदो द्रष्टा सर्व.अङ्गो_अपि न पश्यति ।
>
> तेषाम् निजम्_इव_आत्मानम् दृशी.भूतम्_इव_अ-भ्रम: ॥४।१८।३०॥
>
> AkAza-vizado draSTA sarva.aGgo_api na pazyati |
> teSAm nijam_iva_AtmAnam dRzI.bhUtam_iva_a-bhrama: ||
>
> 4|18|30||
>
> *jd.30 –
>

> AkAza-vizada: draSTA - *Space-pure Seer = *sarva.aGga:_api - al*tho the
> All-body = *na pazyati - *does not see = *teSAm nijam_iva - *as.if innate
> in these = *AtmAnam
>
> *the Self = *dRzI.bhUtam_iva_a-bhrama: - *as.if a seen being. *

>
> *moT.30. .. / netram nijam ivAtmAnam dRzIbhUtam aho bhrama: //Mo_4,18.28
> // AkAzavad vizada: zuddhacin.mAtrarUpatvenAtyantanirmala: | draSTA |
> dRzIbhUtam dRzyabhAvam gatam | AtmAnam draSTAkhyam AtmAnam | na pazyati |
> kim iva | netram iva | yathA netram nijam AtmAnam na pazyati | tathety
> artha: | aho bhrama: bhavati ||4|18|MoT_4,18.28 ||
>
> ~m.30. When a person is as vast as and spread over the entire space, he
> cannot see his own limbs. Those without any illusion can see their self as
> true.
>
> ~vlm.30. Brahma who is as clear as the firmament, cannot be perceived by
> all our endeavours; because the sight of the sky as a visible thing, cannot
> give us an insight into the invisible Brahma; (which fills all space with
> his presence).
>
> ~VA. pure-space complete seer does not see them (objects) as their own
> (independent?) he does not gets deluded by visible objects
> ~AS. But Would you not see "other souls", outside, then? No! If one with
> such a clear vision is disillusioned (abhrama:) he does not see others'
> souls like his own (because, he would not see the duality in the world!)
>
>
>
>
>
> आकाश-विशदम् ब्रह्म यत्नेन_अपि न लभ्यते ।
>
> दृश्ये दृश्यतया दृष्टे त्व्_अस्य लाभ: सु.दूरत: ॥४।१८।३१॥
>
> AkAza-vizadam brahma yatnena_api na labhyate |
> dRzye dRzyatayA dRSTe tv_asya lAbha: su.dUrata: ||
>
> 4|18|31||
>

> *jd.31 - AkAza-vizadam - *Space-pure = brahman.Immensity = even with
> effort is not got - *yatnena_api na labhyate =
>
> dRzye dRzyatayA dRSTe tu *x *
>
> asya lAbha: su.dUrata: *x *

>
> *moT.31. .. //Mo_4,18.29 // kuto na labhyate ity | atrAha dRzya iti | tena
> dRzye dRzyatvAdarzanam eva brahmalabdhir iti bhAva: ||
>
> ~sv.31 As long as one entertains the notion of objectivity, the self is
> not realised. Brahman is as subtle and pure as space.
>
> ~m.31. Brahman who is spread over the entire space/ether cannot be
> achieved by effort as long as one sees a phenomenon as a phenomenon.
>
> ~vlm.31. Such a sight cannot present itself to us, unless we can see the
> true form of God; but it is far from being visible to the beholder, as the
> sight of subtilest things.
>
>
>
>
>
>
>
> तादृग्-भाव-स्वरूपेण विना यत्र न दृश्यते ।
>
> तत्र_अपि दू.रोदस्ता_एव द्रष्टु: सूक्ष्मस्य दृश्यता ॥४।१८।३२॥
>
> tAdRg.bhAva-svarUpeNa vinA yatra na dRzyate |
> tatra_api dUra-udastA_eva draSTu: sUkSmasya dRzyatA ||
>
> 4|18|32||
>

> *jd.32 - tAdRg.bhAva-svarUpeNa vinA - *without that.being-nature *
>
> *where it is not seen = *
>
> yatra * - x = *
>
> na dRzyate - *even there = *
>
> tatra_api * - x = *
>
> dUra-udastA_eva - *cast very far away = *
>
> draSTu: sUkSmasya dRzyatA - *the perceptive state of theSeer of the
> subtle. *

>
> ~vlm.32. We see the outward sight because we cannot see the beholder of
> the sight; (i. e. God himself who beholds his works). The beholder (God) is
> only the existent being, and the visibles are all nothing.
>
> ~VA. so, without seeing being's own nature, vision of subtle observer is
> indeed far away.
> ~AS. When it is observed without looking for its true nature, the
> visibility for one trying to observe the subtle Brahman is totally lost
> (dUrodastA eva). In other words, if one hopes to see Brahman just as one
> sees a concrete object like a pot etc., then one has no hope of "subtle"
> Brahman. You have t have the correct "seeing attitude".
>
>
>
>
>
>
>
> दृश्यम्_च दृश्यते तेन द्रष्टा राम न दृश्यते ।
>
> द्रष्टा_एव सम्भवति_एको न.तु दृश्यम्_इह_अस्ति हि ॥४।१८।३३॥
>
> dRzyam_ca dRzyate tena draSTA rAma na dRzyate |
>
> draSTA_eva sambhavati_eko na.tu dRzyam_iha_asti hi ||
>
> 4|18|33||
>

> *and the Seen is seen*
>
> *by That/therefore*
>
> *the Seer, rAma, does not see*
>
> *since the Seer conjoins with the One*
>
> *there cannot be anything Seen.*

>
> ~sv.33 It cannot be realised by any effort whatsoever. As long as one sees
> what is seen with the inner feeling that they are objects of perception
> (himself being their separate seer or subject), the realisation of Brahman
> is far indeed.
>
> ~m.33.If the all-immanent perceiver abides as phenomenon where is observer
> hood? ...
>
> ~VA. by (while) seeing visibles, o rAma, seer is not seen; (seer is seen)
> only when seer becomes one (with seen), for here is not seen at all.
> ~AS. By such an attempt of vision (tena) the visible objects (dRzyaM) can
> be seen, not the observer (dRSTA). Moreover, only the observer possibly
> exists (dRSTA eva saMbhavati), and there is no visible world (in reality).
> In other words, an attempt to "see" in the usual sense will only lead to
> observing illusions, never the true Brahman.
>
>
>
>
>
>
>
> द्रष्टा सर्व.आत्मको दृश्ये स्थितश्_चेत्_का_एव द्रष्टृता ।
>
> सर्व.शक्तिमता राज्ञा यद्.यत्_संपद्यते यथा ॥४।१८।३४॥
>
> draSTA sarva.Atmako dRzye sthitaz_cet_kA_eva draSTRtA |
> sarva.zaktimatA rAjJA yad.yat_saMpadyate yathA ||
>
> 4|18|34||
>

> *jd.34 - draSTA sarva.Atmaka:* - x = *
>
> dRzye sthita: cet* - x = *
>
> kA_eva draSTRtA* - x = *
> sarva.zaktimatA rAjJA* - x = *
>
> yad.yat* - x = *
>
> saMpadyate yathA ...* – x. *

>
> ~m.34-36 Whatever that perceiver experiences inside that alone emerges
> out. It is like the sugarcane juice which forms the sweet jaggery.
>
> ~vlm.34. As the sweet saccharine juice of the sugarcane, thickens itself
> into the form of the sugarcandy; so the will of God, becomes compact in the
> solid body of the universe.
>

> *moT.34a. .. sarvAtmako *dRzyam *sthitaz_cet *keva dRzyatA* //Mo_4,18.32b

> //
> sarvAtmaka: draSTA dRzyam sthita: dRzyatayA sthita: | cet bhavati | tadA
> dRzyatA kA iva bhavati | avazyam ca svapnanyAyena draSTu:
> dRzyatayAvasthAnam aGgIkartavyam
>
> yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
> | yathA sampAdyate sampAdanakriyAviSayatAm nIyate ...
>
> ~VA. if all-encompassing seer abides in visibles (when seer and the seen
> are one?), how here can be seerness at all? (if they are one, it can be no
> separate seer??)
> as all-powerful king stays (unseparable with his power?)
> ~AS: If (as per scriptures, one says that ) the observer (draSTA) being
> all encompassing is in the visible, then what can he observe (as separate
> from himself)?
> The second line joins with the next. As an all powerful emperor can
> acquire anything, whatever he experiences, he becomes it himself. In other
> words, the illusory world different from Brahman does not exist, but is
> only the Brahman itself.
>
>
>
>
>
>
>
> तत्_तथा_अनुभवत्य्_आशु स एव_उदेति तत्_तथा ।
>
> यथा मधुर-स.उल्लास: खण्डो भवति भासुर: ॥४।१८।३५॥
>
> tat_tathA_anubhavaty_Azu sa eva_udeti tat_tathA |
>
> yathA madhura-sa.ullAsa: khaNDo bhavati bhAsura: ||
>
> 4|18|35||
>

> tat tathA_anubhavaty Azu sa * - x = *
>
> eva udeti tat tathA * - x = *
>
> yathA madhura.sa-ullAsa: * - x = *
>
> khaNDo bhavati bhAsura: * - x. *

>
> *moT.35a. tat tat tathA bhavaty Azu sa evodeti tattayA //Mo_4,18.33 //
> yathA sarvazaktimatA samrATtvena sarvazaktiyuktena | rAjJA | yat yat vastu
> | yathA sampAdyate sampAdanakriyAviSayatAm nIyate | tat tat vastu | Azu
> tathA bhavati sampadyate | vicAre kriyamANe sa eva rAjA eva | tattayA
> tattadvasturUpeNa | udeti sphurati | ayam bhAva: | yathA sarvazaktimAn rAjA
> svAvyatiriktajJAnadvAreNa jJAnavivartabhUtasampadyamAnavastutayA sphurati |
> tathA draSTA svAvyatirikta-dRzikriyAdvAreNa
> dRzikriyAvivarta-bhUta-dRzyamAna-padArthatayA sphurati_iti ||
>
> ~m.35 Only when sap loses its sap-form, flowers and fruits are produced.
> Similarly losing its delight of consciousness Siva becomes a body and such.
>
> ~vlm.35. As the moisture of the ground and of the vernal season, becomes
> incorporated in vegetable life, bringing forth the fruits and flowers; so
> the energy of the Divine Intellect, turns itself into the living spirit;
> which shortly appears in a corporeal form (of the body and its limbs).
>
>
>
>
>
>
>
> रसताम्_अजहच्_च_एव फल-पुष्प-लता_उन्नत: ।
>
> चिद्-उल्लासस्_तथा जीवो भूयो भवति देहक: ॥४।१८।३६॥
>
> rasatAm_ajahac_ca_eva phala-puSpa-latA_unnata: |
> cid-ullAsas_tathA jIvo bhUyo bhavati dehaka: ||
>
> 4|18|36||
>

> *jd.36 - rasatAm_ajahat_ca_eva * - x = *
>
> phala-puSpa-latA_unnata: * - x = *
>
> cid-ullAsas_tathA jIva: * - x = *
>
> bhUyas bhavati dehaka: * - x = *

>
> ~sv. It is only when the division between the seer and the seen is given
> up, only when the two are_aseen' as of one substance, that the truth is
> realised.
>
> ~vlm.36. As every thing is beheld in our sight, without being separated
> from its idea in the mind; so the inward notion, shows itself in the shape
> of the visible object, like the vision in a dream, which is but a
> representation of the thoughts entertained in our minds. (i. e. The thought
> is the archetype of the appearance).
>
> ~m.34-36 Whatever that perceiver experiences inside that alone emerges
> out. It is like the sugarcane juice which forms the sweet jaggery.
>
>
>
>
>
>
>
> चिन्.मात्रताम् ताम्_अजहद्_एव दर्शन-दृङ्=मयम् ।
>
> अन्त:स्व.अनुभवश्_च_एव जगत्-स्वप्नम् प्रपश्यति ॥४।१८।३७॥
>
> cin.mAtratAm tAm_ajahad_eva darzana-dRG=mayam |
> anta:sva.anubhavaz_ca_eva jagat-svapnam prapazyati ||
>
> 4|18|37
>
> ||
>

> *that measured state of Consciousness*
>
> *not losing it to* *Scene & Seer*
>
> *as inner.self-experience* *it perceives that state*
>
> *as a waking-dream*
>
> *.*

>
> ~m.37. Without losing its transcendental native and pure intelligence this
> transcendent perceiver (observer) becomes, by self-experience internally of
> vision and the visible. And with that sees the world-dream.
>

> *moT.36b-37a. cidullAsas tathA jIvo *bhUtvA* bhavati dehaka: /

> cin.mAtratAm tAm ajahad eva darzanadRGmaya: //Mo_4,18.35 // darzanadRGmaya:
> karmasAdhano Hyam darzanazabda: | tena dRzyadRGmaya: ity artha: | yugmam ||
>

> *jd.37 - cit.mAtratAm tAm – *that measured state of Consciousness = *ajahad
> eva * - not losing it = *darzana-dRG=mayam - *Scene-Seer=made = *anta:sva.anubhavaz_ca_eva
> - *and inner.self-experience **too** = *jagat-svapnam prapazyati - *waking-dream
> it perceives.... *
>
> *~vlm.37. The ideas of self and others, are as granules in the mind, and

> are like the grains of salt, which are produced in the briny grounds from
> moisture of the earth: (i. e. saline particles, produced of terrene and
> marine serocity). So the multitudes of thoughts in the mind, are exactly as
> the globules of salt or sand on the seashore: (almost infinite in their

> number). *

>
>
>
>
>
>
>
> अहन्ता.आदि-रसे भौमे खण्डकत्वम्_इव_आत्मनि ।
>
> नाना-खण्ड-सहस्र-ओघैर्_अद्वितीयैर्_निज-आत्मन: ॥४।१८।३८॥
>
> ahantA.Adi-rase bhaume khaNDakatvam_iva_Atmani |
> nAnA-khaNDa-sahasra-oghair_advitIyair_nija-Atmana: ||
>
> 4|18|38
>
> ||
>

> *so there are senses of "I"ness*
>
> *like fragmentation in elemental matter*
>
> *.*
>
> *in the self*
>
> *is an ocean of thousands of various bits*
>
> *without duality*
>
> *innate in self*
>
> *.*

>
> *moT. bhauma: bhUmisambandhI ||
>
> ~m.38. As the serum of the earth appears in various shapes (of minerals
> and vegetables); so the sap of the intellect, produces the infinity of
> ideas and thoughts, growing as trees in the wilderness of the mind.
>
> ~VA. as saline solution [? bhauma indicates the five elements beginning
> with Earth] crystallizes into salt pieces, so in Self exist ego etc, and
> many thousand such fragments are non-separate with Self
> ~AS. The first line joins with verse 37 and explains how the dream called
> world arises from solidified Chit. The second line joins with verse 39 and
> explains how these solidified pieces of Chit turn back into Chit as salt
> crystals turning back into saline solution.
>
>
>
>
>
>
>
> यथा_उदेति रसो भौमश्_चित्_तथा_उदेत्य्_असंभ्रमम् ।
>
> चिद्.रस-उल्लास-वृक्षाणाम्_कचताम्_आत्मना_आत्मनि ॥४।१८।३९॥
>
> yathA_udeti raso bhaumaz.cit_tathA_udety_asaMbhramam |
> cid.rasa-ullAsa-vRkSANAm_kacatAm_AtmanA_Atmani ||
>
> 4|18|39||
>

> *jd.39 - yathA udeti - *so there arises = *rasa: - *sap =
> earthly/material - *bhauma:* = * cit.*Consciousness = *tathA_udeti - *thus
> arises = *a-saMbhramam - *without confusion = *cid.rasa-ullAsa-vRkSANAm – *of
> Consciousness*-*sap**=comparable+trees = *kacatAm * - the state of
> Projection = *AtmanA_Atmani * - by self in self. *

>
> *moT.38b-39a. .. / ... tathodety ahambhramai: //Mo_4,18.36 // bhauma:
> bhUmisambandhI ||4|18|MoT_4,18.36 ||4|18| *moT.39b-40a. .. //Mo_4,18.37 //
> cid eva rasa: | tasya ya: ullAsa: | tasya vRkSANAm jagatAm iti yAvat
> ||4|18|MoT_4,18.37 ||4|18| yA yodeti yathA yasyA jIvazakte: svasaMsRti:
> //Mo_4,18.39a// udeti sphurati | cit citsvarUpA | sA jIvazakti: | svAnta:
> svamadhye |
>
> ~vlm.39. These trees again shoot forth in branches and leaves, of which
> there is no end; and so is every other world like a forest, supplying its
> sap to innumerable plants, like the thoughts in the mind.
>

>
>
>
>
>
>
>
> दृश्य-शाखा-शत-आढ्यानाम्_इह न_अन्तो_अवगम्यते ।
>
> खण्ड: प्रत्येकम्_एव_अयम् यथा रस-चमत्कृतिम् ॥४।१८।४०॥
>
> dRzya-zAkhA-zata-ADhyAnAm_iha na_anto_avagamyate |
> khaNDa: pratyekam_eva_ayam yathA rasa-camatkRtim ||
>
> 4|18|40||
>

> dRzya-zAkhA-zata-ADhyAnAm *x *
>
> iha na_anta: avagamyate *x *
>
> khaNDa: pratyekam_eva_ayam *x *
>
> yathA rasa-camatkRtim * - x. *

>
> *moT.40b-41a. rasena kRtAm ucchUnatA-rUpAm [expanding, swelling]
> camatkRtim rasacamatkRtim ||
>
> ~sv.40 There is no object which is totally of a different nature from the
> subject.
>
> ~m.40 There is no end to the tree-branches, called phenomena. Each one of
> these has many branches and parts.
>
> ~vlm.40. The intellect perceives in itself the existence of everything, as
> distinctly as the inherent power of the living soul exhibits itself in
> creation. (The power of the soul is its reminiscence (sanskára) of the
> past, which reproduces and presents the former impressions in its
> subsequent states of birth).
>
>
>
>
>
>
>
> स्वादयत्य्_एवम्_एषा चित्_पृथक्_पश्यति संस्थितिम् ।
>
> या या_उदेति यथा यस्या जीव-शक्ते: स्व.संसृति: ॥४।१८।४१॥
>
> svAdayaty_evam_eSA cit_pRthak_pazyati saMsthitim |
> yA yA_udeti yathA yasyA jIva-zakte: sva.saMsRti: ||
>
> 4|18|41||
>

> *jd.41 - svAdayati_evam_eSA cit - *this is how Consciousness enjoys = *pRthak_pazyati
> saMsthitim - *seeing separately established. = *yA yA - *whatever =
> arises - *udeti = yathA yasyA: - *how and where = *jIva-zakte:
> sva.saMsRti: - *the proper course of the jIva.Power ...*

>
> ??.41-42. (Similarly) whatever the consciousness delights in the same it
> sees that delight in existence. Whatever thus emerges, the power of Siva
> puts in its movement (as world) whatever exists thus is a form of
> consciousness. These forms mix and move together (as world).
>
> ~vlm.41. Every one's intellect, perceives the existence of the world, in
> the same manner as his living soul, happens to meet with every thing, as
> present before it, by virtue of its former acts, and their reminiscence
> stamped in it.
>
> ~VA. what consciousness feels in itself that is sees as different, as of
> this cit by power of jiva arises its own creation, (continues to the next)
> so it stays, being its own self, staying of the nature of cit.
> ~AS. The first line is connected with the verse 40. The Chit experiences
> different versions of the world based on the pieces dissolved in its
> formation! I feel this is describing the karmic development of a jIva. The
> second line indeed connects with the next.
>

> *~sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an

> object! In fact, the subject (self) alone appears to the sight as the seen
> (object): there is no other object of perception here. If again the subject
> or the self alone is all this, then surely it is not even the subject or
> the seer! There is no division in such a vision.*
>

>
>
>
>
>
>
>
> ताम् ताम् तथा_इति सा स्व.आत्म-चिद्.रूप-भुवन-स्थितम् ।
>
> जीव-संसृतय: काश्.चित्_प्रमिलन्ति परस्परम् ॥४।१८।४२॥
>
> tAm tAm tathA_iti sA sva.Atma-cid.rUpa-bhuvana-sthitam |
> jIva-saMsRtaya: kAz.cit_pramilanti parasparam ||
>
> 4|18|42||
>

> ... tAm tAm * - x = *
>
> tathA * - x = *
>
> iti sA * - x = *
>
> sva.Atma-cid.rUpa-bhuvana-sthitam * - x = *
>
> jIva-saMsRtaya: * - x = *
>
> kAz.cit_pramilanti parasparam *x. *
>
> *moT.42. .. sA *svAntaz* cid *bhUta*bhuvanasthitim //Mo_4,18.39b // tAm

> tAm bhUtabhuvanasthitim | bhUtAnAm tadAdhArabhUtAnAm | bhuvanAnAm ca
> saMsthitim saMsthAm | eti prApnoti ||4|18|MoT_4,18.39 ||4|18|
> jIvasaMsRtaya: kAz.cit pramilanti parasparam //Mo_4,18.40a //
>
> ~vlm.42. There are some living souls, which meet and join with others and
> propagate their species; and then cease to exist after having lived a long
> time together.
>
> ~m.41-42. (Similarly) whatever the consciousness delights in the same it
> sees that delight in existence. Whatever thus emerges, the power of Siva
> puts in its movement (as world) whatever exists thus is a form of
> consciousness. These forms mix and move together (as world).
>

> *~sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an

> ~VA. (second line) every jiva's creations mix with each other??,
> (continues to next)
> having spend time in samsara, they die away after a long time.
> ~AS. Some (kAcz.cit ) jIva formations join with each other and move about
> in the world together before being liberated after a long time. In other
> words, this is describing multibirth unions of some individuals.
>
>
>
>
>
>
>
> स्वयम् विहृत्य संसारे शाम्यन्ति चिर-कालत: ।
>
> सूक्ष्मया परया दृष्ट्या त्वम् पश्य ज्ञान-चेतसा ॥४।१८।४३॥
>
> svayam vihRtya saMsAre zAmyanti cira-kAlata: |
>
> sUkSmayA parayA dRSTyA tvam pazya jJAna-cetasA ||
>
> 4|18|43||
>

> *themselves having wandered the saMsAra *
>
> *they settle.down after a long while*
>
> *. *
>
> *with a subtly higher point.of.view *
>
> *you should see things with Wisdom-Awareness*
>
> *... *

>
> ~vlm.42. ... and then cease to exist after having lived a long time
> together. • 43 You must observe with keen sight and a well discerning mind
> in order to look into the different states and thoughts of others.
>
> *moT.43a. .. //Mo_4,18.40b // kAz.cit zuddhamatiyuktA: | cirakAlata:
> deha-pAtAnantaram ||
>

> *moT.43b-44a. .. dRSTyA *svam pazyasy anayA tathA */ ... //Mo_4,18.41 //
> tvam | svam cin.mAtr*a-A*khyam svAtmAnam | anayA asmin prakaraNe proktayA

> | parayA utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSmarUpayA | dRSTyA
> samyag.jJAnena | pazyasi anubhavasi | tathAzabda: samuccaye | tathA
> paramANv-antareSv api jagajjAlasahasrANi pazyasi | apizabda:
> paramANv-antareSu jagaj-jAla-sahasra-darzanAsambhavadyotaka: ||
>

> *~sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an

> #vihRtya – having wandered (for pleasure). — y1.027.019 —
>

> *jd.43. svayam vihRtya saMsAre - *themselves having wandered the saMsAra
> = *zAmyanti cira-kAlata: - *they come-to-peace long-time-after* — [like
> them] = sUkSmayA parayA dRSTyA - *with subtle and elevated perception = *tvam
> pazya jJAna-cetasA - *you see with Wisdom-Awareness. *

>
>
>
>
>
>
>
> जगज्-ज्वाल-सहस्राणि परमाण्व्-अन्तरेष्व्_अपि ।
>
> चित्ते नभसि पाषाणे ज्वालायाम्_अनिले जले ॥४।१८।४४॥
>
> jagaj-jvAla-sahasrANi paramANv-antareSv_api |
>
> citte nabhasi pASANe jvAlAyAm_anile jale ||
>
> 4|18|44||
>

> *jd.44. jagat-jvAla-sahasrANi - *world-spark=thousands = *paramANu-antareSu
> api - *even within the Primal Atoms = *citte - *in the chitta.Affection =
> *nabhasi - *in the sky [Space] = *pASANe - *in a stone [Earth] = *jvAlAyAm
> - *in the fire = *anile - *in the air = *jale - *in the water... *
>
> *moT.43b-44a. .. / jagaj*jAla*sahasrANi ... //Mo_4,18.41 // tvam | svam

> cin.mAtrAkhyam svAtmAnam | anayA asmin prakaraNe proktayA | parayA
> utkRSTayA | sUkSmayA sUkSmavastuviSayatvena sUkSma-rUpayA | dRSTyA
> samyagjJAnena | pazyasi anubhavasi | tathAzabda: samuccaye | tathA
> paramANv-antareSv api jagajjAlasahasrANi pazyasi | apizabda:
> paramANvantareSu jagaj.jAla-sahasra-darzana-asambhava-dyotaka: ||
>
> ~vlm.44.There are thousands of world-sparks even within the Primal Atoms;
> in the chitta; in the sky; in a stone; in the fire in the air in the water.
>

> *~sv.41-42-43-44-45** Nor can the subject (self) be seen as if it were an

> *jd.44. jagat-jvAla-sahasrANi - *world-spark=thousands = *paramANu-antareSu
> api - *even within the Primal Atoms = *citte - *in the chitta.Affection
> = *nabhasi - *in the sky [Space] = *pASANe - *in a stone [Earth] = *jvAlAyAm
> - *in the fire = *anile - *in the air = *jale - *in the water... *

>
>
>
>
>
>
>
> सन्ति संसार-लक्षाणि तिले तैलम्_इव_अखिले ।
>
> सिद्धिम्_एति यदा चेतस्_तदा जीवो भवेच्_चिति: ॥४।१८।४५॥
>
> santi saMsAra-lakSANi tile tailam_iva_akhile |
>
> siddhim_eti yadA cetas_tadA jIvo bhavec_citi: ||
>
> 4|18|45||
>

> *jd.45 - santi saMsAra-lakSANi - *being the marks of saMsAra = *tile
> tailam iva akhile - *as oil is in the sesame seed, so in everything = *yadA
> cetas eti siddhim - *when chetas.Affectivity comes to power = *tadA jIvo
> bhavec citi: - *then a bit of Consciousness becomes the Living.jIva *— or
> the jIva becomes *Consciousness*...

>
> ~vlm.45. When the mind becomes perfect, it comes to be the living being;
> and the intellect being purified, becomes all pervasive. Hence is the union
> of the intellect with the living spirit.
>
> ~m.Such are the marks of saMsAra. As oil is in the sesame seed, so, in
> everything, when Chetas Awareness comes to power, then the Living Jîva
> becomes Chiti Understanding.
>
> ~sv.41-42-43-44-45 Nor can the subject (self) be seen as if it were an
> object! In fact, the subject (self) alone appears to the sight as the seen
> (object): there is no other object of perception here. If again the subject
> or the self alone is all this, then surely it is not even the subject or
> the seer! There is no division in such a vision.
>

>
>
>
>
>
>
>
> शुद्धा च सा सर्वगता तेन तन्.मेलनम्_मिथ: ।
>
> सर्वेषाम्_पद्मज-आदीनाम्_स्व.सत्ताभ्रम-रूपक: ॥४।१८।४६॥
>
> zuddhA ca sA sarvagatA tena tan.melanam_mitha: |
> sarveSAm_padmaja-AdInAm_sva.sattAbhrama-rUpaka: ||
>
> 4|18|46
>
> ||
>

> *and pure is this immanence*
>
> *going everywhere thereby*
>
> *:*
>
> *commingling in*
>
> *that*
>
> *for everyone*
>
> *from the Lotus.born onward*
>
> *their particular reality is a form of delusion*
>
> *. *

>
> ~m.46. Consciousness(es) can (join) mix and write together since
> consciousness is immanent in all. The (independent) existence of all, like
> Brahma and such, is merely an illusion (or false).
>
> *moT. .. tena sammelanam mitha: //Mo_4,18.43b // sA cit | tena MoT_4,18.
> uddhatvena ||

> ~??. source *.Q.* By becoming Manas, Brahman transforms into

> thought-activity; but Brahman cannot have something else
> <brahma-tattve_anyatA na_asti>. But how can the order of the
> world-appearance be explained? "The seeming correspondence and agreement
> depend upon the similarity of the imaginary products in certain spheres,
> and also upon accident. It is by accident that certain dream-series
> correspond with certain other dream series. <melanam api
> svakIya-parakIya-svapnAnAm daivAt kvachit saMvAdavat svAnta:-kalpanAtmakam
> eva. YV-tAtparya-prakAza
>

> *~vlm.46. The self-entity of the lotus-born Brahmá and all other living

> beings, is only their self-deception; and the sense of the existence of the
> world, is as a protracted dream rising and setting in the mind.*
>

> *jd.46 - zuddhA ca sA sarvagatA - *and pure is this immanence = *tena - *therefore
> – *tan.melanam mitha: - *that.mixing together = *sarveSA*m_*padmaj*a-A*
> dInA*m* - *of all from the Lotus.born onward = *sva.satt*A*bhrama-rUpaka:
> - *own reality/delusion-form. *

>
>
>
>
>
>
>
> जगद्-दीर्घ-महास्वप्न: सो_अयम्_अन्त: समुत्थित: ।
>
> स्वप्नात्_स्वप्नान्तरम्_यान्ति काश्_चिद्_भूत-परम्परा: ॥४।१८।४७॥
>
> jagad-dIrgha-mahAsvapna: so_ayam_anta: samutthita: |
> svapnAt_svapnAntaram_yAnti kAz.cidbhUta-paramparA: ||
>
> 4|18|47
>
> ||
>

> *the long dream of this world*
>
> *i**s this within*
>
> *emerging*
>
> *:*
>
> *from a dream into a dream*
>
> *comes a parade of all sorts of beings*
>
> *.*

>
> ~m.47 World is a long dream which has a beginning and end. Some beings go
> into dreams in dreams.
>
> ~vlm.47. Some beings pass into successive states of existence, as a man
> passes from one dream to another; and they think themselves to be firmly
> established in them, as one supposes to be settled in some house, appearing
> to him in his dream.
>
> *mo. kuDyAdau dRDhatara: upalambha: sthita: asti | y4018.047 mo.Tika.
>
> *moT. ... kAz.cid bhUta-paramparA: bhUta-paGktaya: | svapnAt ekasmAt
> saMsRti-rUpAt svapnAt | svapnAntaram anya-saMsRti=rUpam svapnam | yAnti |
> tena tata: heto: | AsAm svapnAt svapnAntaram gatAnAm bhUta-paGktInAm |
> kuDyAdau dRDhatara: upalambha: sthita: asti | idam kuDyam ityAdirUpam
> jJAnam asti ||

> *jd.47 - jaga*d-*dIrgha-mahAsvapna: - *the long dream of this world = *so_ayam_anta:
> samutthita: - *this emerges within = *svapnAt svapna-antaram - *from a
> dream into a dream = *yAnti kAz.cidbhUta-paramparA: - *there comes a
> parade of all sorts of beings. *

>
>
>
>
>
>
>
> तेन_उपलम्भ: कुड्य-आदौ_असौ दृढतर: स्थित: ।
>
> यद्_यत्र चिद्_भावयति तत्_तत्र_आशु भवति_अलम् ॥४।१८।४८॥
>
> tena_upalambha: kuDya-Adau_asau dRDhatara: sthita: |
> yad_yatra cidbhAvayati tat_tatra_Azu bhavati_alam ||
>
> 4|18|48||
>

> *jd.48 - tena_upalambha: * - x = *
>
> kuDya-Adau_asau * - x = *
>
> dRDhatara: sthita: * - x = *
> yat_yatra * - x = *
>
> citbhAvayati * - x = *
>
> tat_tatra_Azu * - x = *
>
> bhavati_alam - *becomes as.well. *

>
> ~sv.48 Each jiva experiences within itself whatever and however it has
> given rise to within itself with the help of its own life-force.
>
> ~m.48. Because of that those (dreams) become firm and concrete like walls.
> Whatever consciousness conceives/fancies, that will immediately take shape
> and happen.
>
> ~vlm.48. Whatever the intellect dwells upon at any time or place, it
> immediately sees the same appearing therein before it; as anything which is
> seen in dream, appears to be true to the dreamer all that time.
>
> # kuDya
>
>
>
>
>
> तया स्वप्ने_अपि यद्_दृष्टम् तत्.काले सत्यम्_एव तत् ।
>
> चिदणोर्_अन्तरे सन्ति समस्त-अनुभव-अणव: ॥४।१८।४९॥
>
> tayA svapne_api yad_dRSTam tat.kAle satyam_eva tat |
>
> cidaNor_antare santi samasta-anubhava-aNava: ||
>
> 4|18|49
>
> ||
>

> *because of that*
>
> *even something you see in dream*
>
> *seems to be real at that time*
>
> *.*
>
> *within the Atomic chit.Consciousness*
>
> *there exist all Atomic experiences*
>
> *.*

>
> ~vlm. ... anything which is seen in dream, appears to be true to the
> dreamer all that time. 49. The atom of the intellect, contains the
> particles of all our notions....
>

> *jd.49 - tayA - *by that (Consciousness) = *svapne api - *even in dream =
> *yat dRSTam - *what is seen = *tat kAle - *that in time = *satyam eva - *is
> indeed real = *tat – *that = *cid.aNor_antare santi - *being within the
> Consciousness-Atom = *samasta-anubhava-aNava: * - the atoms of all
> experience. *

>
>
>
>
>
>
>
> (यथा बीज-आन्तरे पत्र-लता-पुष्प-फल=अणव:) ।
>
> परमाणु-जगत्य्_अन्तर्_मन्ये चित्_परमाणव: ।
>
> लीनम्_आकाशम्_आकाशे द्वैत-ऐक्य-भ्रमम्_उत्सृज ॥४।१८।५०॥
>
> (yathA bIja-Antare patra-latA-puSpa-phala=aNava:) |
>
> paramANu-jagaty_antar_manye cit_paramANava: |
> lInam_AkAzam_AkAze dvaita-aikya-bhramam_utsRja ||
>
> 4|18|50||
>

> *jd.50 - (yathA - *as = *bIja-Antare - *within the seed = *patra-latA-puSpa-phala=aNava:)
> - *there are aNu.Atoms of leaves and stems and fruits and flowers. = In
> the SuperAtom-world within - *paramANu-jagati antar = *I opine - *manye = *are
> conscious SuperAtom.s = *cit_paramANava: - *Space is merged with Space. =
> *lInam AkAzam AkAze * - x = *dvaita-aikya-bhramam utsRja * - **let go of
> the dual.single-delusion! *
>
> *moT.50. paramANum *jagad* antar *dhatte* citparamANuka: / ...

> //Mo_4,18.48 //
> cit-paramANuka: cid-rUpa: paramANu: | jagat paramANum jagad-rUpam
> paramANum | anta: svAtmabhittau | dhatte dhArayati | phalitam Aha lInam iti
> | ata: AkAzam jagadAkhyam AkAzam | AkAze cidAkhya AkAze | lInam bhavati |
> etasya phalam kathayati dvaitaikyam iti | ata: tvam dvaitaikyabhramam
> utsRja tyaja | ekatayApi vaktum azakyasya kevalasya cin.mAtrasya sthitatvAt
> ||4|18|MoT_4,18.48 ||4|18|
>
> ~m.50. I feel that the world-atoms are consciousness-atoms.
> Consciousness-space dissolves into another consciousness-space. Cast away
> the false notions of duality and oneness.
>
> ~vlm.50. I consider the atoms of the intellect and the mind, contained
> within the particles, of the material body, to be both vacuous, and joined
> in one without causing a duality in their nature.
>

> *~sv.49-50-51 rAma, behold with the eye of your inner wisdom the truth

> that in every atom of existence there are countless world-appearances. In
> everyone's mind, in the very space, in every rock, in the flame of fire and
> in water there exist countless world-appearances; even as oil exists in
> sesame seed. It is when the mind becomes absolutely pure that it becomes
> pure consciousness, and therefore one with the infinite consciousness..This
> world-appearance is but a long dream which manifests everywhere, being the
> imagination of Brahma the creator and all others. *
>

>
>
>
>
>
>
>
> देश.काल-क्रिया=द्रव्यै: स्वैर्_एव_अणुभिर्_एव चित् ।
>
> अणून्_अनुभवत्य्_अन्तर्_इतराणि न-संभवात् ॥४।१८।५१॥
>
> deza.kAla-kriyA=dravyai: svair_eva_aNubhir_eva cit |
> aNUn_anubhavaty_antar_itarANi na-saMbhavAt ||
>
> 4|18|51||
>

> deza.kAla-kriyA=dravyai: svai: eva aNubhi: eva cit * - x = *
> aNUn_anubhavaty_antar_itarANi na-saMbhavAt * - x = *
>
> deza.kAla-kriyA=dravyai: * - w/ elemental things acting in Place and Time
> = *
>
> svai: eva aNubhi: eva cit *x *
>
> aNUn_anubhavati *x *
>
> antar *x *
>
> itarANi na-saMbhavAt - *thru not-becoming. *
>
> *moT.51. dezakAlakriyA*dyAkhyai: *svair ... / ... itar*ANor* *asambhavAt*

> //Mo_4,18.49 // svair eva svarUpabhUtair eva | aNUn nAnAbhUtarUpAn aNUn |
> anta: svasmin | itarANo: dezAdirUpasya cidvyatiriktasyANo: ||
>
> ~m.51 The differentiated atoms of time, space and matter are independently
> consciousness atoms. When this atom-ness is experienced inside, nothing
> else is possible.
>
> ~vlm.51. So the intellect conceives within itself and of its own
> particles, many other Atomic germs, under the influence of particular times
> and places and actions and circumstances; which cannot be extraneous from
> itself. (i. e. All notions are the making of the mind, and not impressions
> from without).
>
> ~VA. place, time, action, materiality are only own aspects of the same
> Cit, which stay in Cit, overwise not existing (away from cit)?
> ~AS. Chit experiences particles of space, time, action (karma) etc. of its
> own within its space, for others are not possible there.
>

> *~sv.49-50-51 rAma, behold with the eye of your inner wisdom the truth

> Øtt. #*dravya - *any thing - what*ev*er - a nominal equivalant to

> #kiMcit. • (in phil.) an elemental substance (9 in the *nyAya, namely
> #pRthivI.earth, #ap.water, #tejas.radiance, #vAyu.wind, #AkAza.space;
> #kAla.time, #diz.place, #Atman.self, #manas.Mind • • (Gram) single object
> or person, individual (cf. #ekadravya).
>
>
>
>
>
>
>
> स्वयम् सर्गस्य कचित: स्वप्ने चिद्.अणु-खण्डक: ।
>
> ब्रह्म.आदे: कीट-निष्ठस्य देह-दृष्ट्या_अनुभावित: ॥४।१८।५२॥
>
> svayam sargasya kacita: svapne cid.aNu-khaNDaka: |
>
> brahma.Ade: kITa-niSThasya deha-dRSTyA_anubhAvita: ||
>
> 4|18|52
>
> ||
>

> *Creation*
>
> *projects itself*
>
> *in dream*
>
> *:*
>
> *a Consciousness-atomic bit*
>
> *of*
>
> *what begins as the brahman.Immensity and ends.up as a louse*
>
> *: *
>
> *by Body.vision*
>
> *is*
>
> *experienced*
>
> *.*

>
> *moT. svayam sargasya kacita: svapne cid-aNu-khaNDaka: brahmAde:
> kITa-niSThasya deha-dRSTyA anubhAvita: = > brahmAde: ... deha-dRSTyA
> anubhAvita: anubhava-viSayatAm nIta: | kITa-niSThasya kITA-vasAnasya |
> anubhAvita ity atra svArthe Nic ArSa: || svayam sarvasya kacita: svacchaz
> cidaNu-SaNDaka: ...
>
> ~m.52. The sparkles of creation in a dream are consciousness – atoms
> alone. The firm experiences of things, from Brahma to an insect are
> essentially perceptions from the standpoint of a body.
>
> ~vlm.52. It is this particle of the intellect which displays the creation,
> like the vision of a dream before it; and it is this conception, that led
> the gods Brahmá and others to the idea of their visible bodies, as it makes
> the little insects to think of their own bodies. (i. e. The minds of all
> display the outer world subjectively to all beings).
>
> ~VA. creation in dream is piece (aspect)of cit, which own perception of
> cit, as seen in body of anyone from Brahma to a worm.
> ~AS. For anyone from brahmA to a worm, the piece of Chit formulated in the
> dream of creation is experienced as a body. In other words, one's
> perception of one's body is the formation of Chit acting as a part of the
> dream.
>

> *jd.52 - svayam sargasya kacita: * - *itself of creation projected* -
> Creation projects itself = *svapne * - in dream = *cid.aNu-khaNDaka: * -
> a Consciousness-atomic bit = *brahma.Ade: kITa-niSThasya* - of what
> begins as the brahman.Immensity and ends.up as a louse = *deha-dRSTyA
> anubhAvita: * - by Body.vision is experienced. *

>
>
>
>
>
>
>
> कचितम् किम्.चिद्_एव_इह वस्तुतस्_तु न किम्.चन ।
>
> स्वयम् सत्यम् स्वादयन्ते द्वैतम् चित्-परमाणव: ॥४।१८।५३॥
>
> kacitam kim.cid_eva_iha vastutas_tu na kim.cana |
> svayam satyam svAdayante dvaitam cit-paramANava: ||
>
> 4|18|53||
>

> kacitam kim.cid_eva_iha - *whatever is projected here *
>
> *has no reality anyhow - *vastutas_tu na kim.cana
> svayam satyam - *the real itself *
>
> *is enjoyed - *svAdayante
>
> *as dual by paramANu.SuperAtoms of Consciousness. - *dvaitam
> cit-paramANava:*.*
>
> *moT. .. / svayam *svatvam *svAdayante ... //Mo_4,18.51 // puna: kim etat

> sphuratIty | atrAha svayam iti | citparamANava: cillezA: | dvaitam
> ghaTapaTAdirUpadvaitasvarUpam | svatvam svabhAvam | svAdayante
> camatkAraviSayatAm nayanti ||
>
> ~m.53. This world is a mere flash. It does not exist infact.
> Consciousness-atoms enjoys (or flavors) reality as dual. It is their
> self-conception.
>
> ~vlm.53. All that is displayed in this (outer) world, is in reality
> nothing at all; and yet do these living beings, though possessing the
> particles of intellect in them, erroneously conceive the duality of an
> extraneous existence.
>

> *~sv.52-53-54-55-56 **The objects thus born in the Creator's dream

> migrate from dream to dream, from embodiment to embodiment — thus
> generating the illusory solidity of this world-appearance. This dream-like
> appearance is yet true during the period of the dream itself. Within every
> atom is the potential experience of every kind, even as a seed contains
> within itself the different aspects of the tree (flowers, leaves, fruits,
> etc. ) .Within every atom of existence, there is the infinite
> consciousness: hence, it is indivisible. Therefore, give up all your
> notions of diversity or unity. Time, space, action (or motion) and matter
> are all but different aspects of the one infinite consciousness: and
> consciousness experiences them within itself, whether it happens to be the
> body of the creator Brahma or that of a worm. An atom of consciousness,
> when it attains to the fully grown state of a body, experiences its own
> faculties. Someone perceives the objects spread out as if outside because
> the infinite consciousness is omnipresent. Others behold everything within,

> evolving and devolving alternately. *

>
>
>
>
>
>
>
> स्वयम्_प्रकचति स्फार-देहश्_चिद्.अणु-खण्डक: ।
>
> नेत्र.आदि-कुसुम-द्वारै: संविद्-आमोदम्_उद्गिरन् ॥४।१८।५४॥
>
> svayam_prakacati sphAra-dehaz.cid.aNu-khaNDaka: |
> netra.Adi-kusuma-dvArai: saMvid-Amodam_udgiran ||
>
> 4|18|54
>
> ||
>

> *Atomic.Consciousness*
>
> *projects itself*
>
> *beyond Body*
>
> *:*
>
> *a flowery doorways of the senses*
>
> *emits Awareness as aroma*
>
> *.*

>
> *moT.54. .. //Mo_4,18.52 // sphAra-deha: sphAra-svarUpa: | saMvidAmodam
> ghaTapaTAdi-jJAnarUpam Amodam ||
>
> ~m.54 Consciousness-atom itself sends oozes out fragrance of sentient
> knowledge-flowers through its gates of eyes and such (sense organs) and
> sparkles the vast large body (of beings).
>
> ~vlm.54. Some intellects (of particular persons), display themselves in
> their bodies, and derive the pleasure of their consciousness, through the
> medium of their eyes and external organs, (i. e. Some men believe their
> bodily senses as the intellect, and no mind besides).
>
> ~AS. The grown body (sphAra-deha:) of the Chit ...
>

> *jd.54 - svayam_prakacati - *it projects itself = *sphAra-deha: - *a vast
> body = a cid.aNu-Consciousness.Atom - *cid.aNu-khaNDaka: = *the flowery
> doorways of the eyes and senses - *netra.Adi-kusuma-dvArai: =
> saMvid-Amodam_udgiran - *that emit Awareness as aroma. *

>
>
>
>
>
>
>
> सम्पश्यति_इतराम्_कश्.चित्_बही.रूपेण चिद्.घट: ।
>
> सर्व.गत्वाद्_अनाशित्वाद्_दृश्य.बीजस्य वै चिते: ॥४।१८।५५॥
>
> sampazyati_itarAm_kaz.citbahI.rUpeNa cid.ghaTa: |
>
> sarva.gatvAd_anAzitvAd_dRzya.bIjasya vai cite: ||
>
> 4|18|55||
>

> *jd.55 - sampazyati itarAm kaz.cit - *it sees another something = with
> external form - *bahir rUpeNa = *a Consciousness-pot - *cit-ghaTa: =
> sarva.gatvAt - *thru immanence in everything = thru indestructibility - *a.nAzi-tvAt
> = dRzya-bIjasya vai cite: - *of a percept-seed of Consciousness itself. *

>
> ~m.55. The consciousness of the seed of phenomenality is immanent in
> everything and is indestructible. In some it is manifest externally as
> consciousness-pot.
>
> ~vlm.55. Others look on outward objects as receptacles of the intellect,
> from the belief that the all pervasive, inseparable and imperishable
> intellect (soul), must abide in all and every one of them. (It is the
> intellect which contains the material world, and not this the other, as
> many think omnipresence to mean).
>
> *moT. kaz.cit puruSa: | jAgrad avasthAviSTa iti yAvat | cite:
> dRzya-bIjasya cid-Akhyasya dRzya-bIjasya | sarva.gatvAt tathA a-nAza-tvAt |
> cid-ghanAn cit-svarUpatvena cid-bharitAn | itarAn svata: bhinnatvena bhAtAn
> padArthAn | bahI-rUpeNa pazyati bAhyA ete iti anubhavati ||
>

>
>
>
>
>
>
>
> अन्तर्_एव_अखिलम् कश्.चित्_पश्यत्य्_अ-विमलम् जगत् ।
>
> तत्र_अति.काल-कलनाद्_उन्मज्जति निमज्जति ॥४।१८।५६॥
>
> antar_eva_akhilam kaz.cit_pazyaty_a-vimalam jagat |
> tatra_ati.kAla-kalanAd_unmajjati nimajjati ||
>
> 4|18|56||
>
> *jd.56 -
>

> antar_eva_akhilam - *quite entirely within = *
>
> *something sees *kaz.cit_pazyati *= *
>
> a-vimalam jagat * - x = *
>
> tatra_ati.kAla-kalanAt * - x = *
>
> unmajjati nimajjati * - x. *
>
> *moT. .. pazyaty *avikalam *jagat / ... //Mo_4,18.54 // kaz.cit

> svapnAvasthAviSTa iti yAvat | antar eva svasminn eva | na tu bAhye
> ||4|18|MoT_4,18.54 ||4|18|
> ~m.56 Some perceive (some Sivas) perceive this impure world within
> themselves. Then, because of contemplation about it for along time, they
> sink and float in that.
>
> ~vlm.56. Some men view the whole gross world within the body, instead of
> the all pervading intellect of Brahma; as Viswarupa, and these being
> hardened by long habit of thinking so, are plunged in the gulph of error.
> (These are the materialists and the Tántrika microcosmists).
>

> *~sv.52-53-54-55-56 **.... Someone perceives the objects spread out as if

> outside because the infinite consciousness is omnipresent. Others behold

> everything within, evolving and devolving alternately. *

> ke.cit sammIlitA: * - some are commingled = *
>
> ke.cid_Atmani_eva * - some only in the self = *
>
> a.bhrame sthitA: * - seated in non.delusion = *
>
> magnA: * - x = *
>
> sva.saMvit-prasare * - x = *
>
> sphuranta: deha-khaNDakA: * - x. *

>
> *moT. ke.cit suSuptyavasthAviSTA: | sammIlitA: nidrAgrastA: | Atmani
> ajJAnavalite svAtmani | dehiSaNDakA: jIvasamUhA: ||4|18|MoT_4,18.56 ||4|18|
> ... eva bhrame ... dehiSaNDakA:
>
> ~m.58. Some (consciousnesses) live together flash out corporeal bodies
> engrossed in their own sentient consciousness. Some live in their
> consciousness-self without any perplexity.
>
> ~sv.58 The rare few realise that the world-appearance seen within
> themselves is illusory, except as the one infinite consciousness which
> alone is ever true.
>
> ~vlm.58. Some persons rely on the union of the body and soul, and others
> relying in the soul alone, are placed beyond the reach of error; while
> there are many, who rely on their consciousness alone, and shine thereby as
> rational beings. (The Cartesians and conscientionalists).
>
>
>
>
>
>
>
> स्वयम्_अन्त: प्रपश्यन्ति ये जगज्-जीव-विभ्रमम् ।
>
> तैस्_तै: कैश्.चित्_ततम् दृश्यम्_अ.सत्-स्वप्न.वद्=आश्रितम् ॥४।१८।५९॥
>
> svayam_anta: prapazyanti ye jagaj-jIva-vibhramam |
> tais_tai: kaiz.cit_tatam dRzyam_a.sat-svapna.vad=Azritam ||
>
> 4|18|59||
>
> *jd.59 –
>

> svayam_anta: * - x = *
>
> prapazyanti ye * - x = *
>
> jagaj-jIva-vibhramam * - x = *
>
> tai:_tai: * - x = *
>
> kaiz.cit * - x = *
>
> tatam dRzyam * - x = *
>
> a.sat-svapna.vad=Azritam * - x. *
>
> *moT. .. / *tai: kaiz.cit tat tathA* dRzyam ... //Mo_4,18.57 // ye

> jIvanmuktA: jIvA: | jagajjIvasambhramam jagadAkhyam jIvasambhramam | anta:
> manasi | pazyanti | na tu bahi: | tai: kaiz.cit tat dRzyam tathA Azritam
> antastvenaivAzritam | katham | asat-svapnavat | turyAvasthAviSTA jIvanmuktA
> hi bAhyam api jagat svapnavad anta:stham evAnubhavanti
> bhramasvarUpatvadarzanAt ||
>
> ~m.59 Some recognize within themselves the illusory nature of this world
> and do not rely on the unreality of this non-existent dream.
>
> ~sv.59 On account of this consciousness, the world appears in the jiva:
> and there are jivas within jivas, ad infinitum.
>
> ~vlm.59. They that perceive in themselves the errors of other people, are
> to be considered as under the influence of false dreams in their sleep;
> (but mind not themselves, that labour under the error as the dreamer).
>
>
>
>
>
>
>
> सर्व.आत्मत्वात्_स्वभावस्य तद्_दृश्यम् सत्यम्_आत्मनि ।
>
> सर्वगम् विद्यते यत्र तत्र सर्वम्_उदेति हि ॥४।१८।६०॥
>
> sarva.AtmatvAt_svabhAvasya tad_dRzyam satyam_Atmani |
> sarvagam vidyate yatra tatra sarvam_udeti hi ||
>
> 4|18|60||
>

> *what has the nature of the Self.ness of all*
>
> *that percept is real*
>
> *where*
>
> *in the soul*
>
> *the all-pervasive is known.to.be <http://known.to.be>*
>
> *there*
>
> *it all comes out.*

>
> ~m.60 Since consciousness is all self by nature, whatever is visible in
> one is true. Wherever this all-immanent consciousness is manifest,
> everything arises there (in whatever form).
>
> VA. because the visible (world) is by nature all pervading Atman (self of
> all), it is real in Atman/ wherever all pervading Cit knows something,
> there everything arises so.
> AS. Due to its encompassing nature, that visible world is true within
> (one's own perception), when it pervades everywhere (sarvagam vidyate
> yatra) then it appears to all (as true).
>
>
>
>
>
>
>
> जीवान्त: प्रतिभासस्य सर्वस्य पुनर्_अन्तरे ।
>
> जीव-खण्ड उदेत्य्_उच्चैस्_तस्य_अन्तर्_इतरो_अपि च ॥४।१८।६१॥
>
> jIvAnta: pratibhAsasya sarvasya punar_antare |
> jIva-khaNDa udety_uccais_tasya_antar_itaro_api ca ||
>
> 4|18|61||
>

> jIva-anta: - *within the Living.jIva*
>
> pratibhAsasya sarvasya * - x = *
>
> punar_antare * - x = *
>
> jIva-khaNDa udeti_uccais * - x = *
>
> tasya_antar_itaro_api ca * - x. *

>
> ~m.61. In all luminous reflections (of consciousness) as Siva, another
> Siva formation occurs again within it and this repeats.
>
> ~vlm.61. God that shines is the living soul of every body, resides also in
> the soul of that soul, as also in all the living souls and mind which are
> contained within the body of another. (Such as in living beings born inside
> the body of another).
>
>
>
>
>
>
>
> जीव-अन्तर्_जायते जीवस्_तस्य_अन्तर्_अपि जीवक: ।
>
> सर्वत्र रम्भा-दलवज्_जीवो जीव-अन्तर्_एव हि ॥४।१८।६२॥
>
> jIva-antar_jAyate jIvas_tasya_antar_api jIvaka: |
> sarvatra rambhA-dalavaj_jIvo jIva-antar_eva hi ||
>
> 4|18|62||
>

> *jd.62 - jIva-antar_jAyate jIvas - *Within the Living.jIva the jIva is
> born = *tasya_antar_api - *though any living thing is within That = *jIvaka:
> - *everywhere like the plantain tree = *sarvatra rambhA-dalavat - *the
> jIva is within the jiVa. - *jIva: jIva-antar_eva hi*. *

>
> ~m.62 Thus occurs, as in a banana stem, a Siva within Siva and so on.
>
> ~vlm.62. One living being is born in another, and that again within
> another, like the coatings of plantain trees, which grow one under the
> other over the inmost pith. (So God is the inmost marrow of all external
> lives and souls, which are as crusts of the
>
> same).
>

>
>
>
>
>
>
>
> दृश्य-बुद्धि-परावृत्तौ समम्_एतद्_अनन्तरम् ।
>
> हेम्नि_इव कटक-आदि.त्वम् परिज्ञातम् विनश्यति ॥४।१८।६३॥
>
> dRzya-buddhi-parAvRttau samam_etad_anantaram |
> hemni_iva kaTaka-Adi.tvam parijJAtam vinazyati ||
>
> 4|18|63||
>

> dRzya-buddhi-parAvRttau * - x = *
>
> samam_etad_anantaram * - x = *
>
> hemni_iva kaTaka-Adi.tvam * - x = *
>
> parijJAtam vinazyati * - x. *
>
> *moT. dRzyabuddhi*parAvRddhi* samam etad *anantakam* / ... *parijJaptyaiva
> nazyati* //Mo_4,18.61 // anantakam antarahitatvena bhAsamAnam | etat

> cin.mAtra-rUpatven*a_a*nubhUyamAnatva-siddher ity artha: | etat

> kathambhUtam | dRzyabuddhyA dRzyam idam iti buddhyA | parA utkRSTA | A
> samantAt | vRddhi: yasya | tat | etat kim iva | kaTakAditvam iva | yathA
> hemni sthitam kaTakAditvam parijJaptyA hemaivedam iti jJAnena nazyati |
> tathety artha: ||
>
> ~m.63 When the sense of phenomenality is reversed and becomes equal (a
> perception of equality), the entire phenomenal knowledge gets destroyed. It
> is like the sense of bracelethood being lost when (everything) is
> recognised as gold.
>
> ~vlm.63. By reverting the cognition of visibles, to the recognition of
> their essence (tanmatra) in the invisible plenum, we get rid of our error
> of the reality of the formal world, as we do of the ornament in the
> material gold. (i. e. The substances of gold is the material cause of the
> formal and changeable jewels). Gloss. The knowledge of the consequent
> (parák) and antecedent (pratyak), must blend in that of the sameness
> (samani) of both (yugupat), the internal (antar) and external (váhya)
> (existences).
>
>
>
>
>
>
>
> विचारो यस्य न_उदेति को_अहम् किम्_इदम्_इत्य्_अलम् ।
>
> तस्य_अन्तर्_न विमुक्तो_असौ दीर्घो जीव-ज्वर-भ्रम: ॥४।१८।६४॥
>
> vicAro yasya na_udeti ko_aham kim_idam_ity_alam |
> tasya_antar_na vimukto_asau dIrgho jIva-jvara-bhrama: ||
>
> 4|18|64||

> *jd.64 - vicAra: * - x = *
>
> yasya na_udeti * - x = *
>
> ko_aham * - x = *
>
> kim_idam_iti_alam * - x = *
>
> tasya_antar_na vimukta: asau * - x = *
>
> dIrgha: jIva-jvara-bhrama: * - x. *
>
> *moT.64. .. / tasy*AdyantA*vimukto_asau ... //Mo_4,18.62 //

> AdyantAvimukta: avicchinnapravAha: | jIvo_aham iti jvararUpa: bhrama:
> jIvajvarabhrama: ||
>
> ~m.64 One, who does not question/inquire into as ‘who and I, what is this
> world?', will never get rid of the long standing fever of illusion about
> Sivahood.
>
> ~vlm.64. He who does not inquire into the question "who he is" and "what
> is the world" beside himself; is not liberated in his inward soul, and
> suffers under the continuous fever of an erroneous life.
>
>
>
>
>
>
>
> विचार: सफलस्तस्य विज्ञेयो यस्य सन्मते: ।
>
> दिनानुदिनमायाति तानवम् भोगगृध्नुता ॥४।१८।६५॥
>
> vicAra: saphalas_tasya vijJeyo_ yasya sanmate: |
> dinAnudinam_AyAti tAnavam bhoga-gRdhnutA ||
>
> 4|18|65||

> *jd.65 - vicAra: sa-phala: tasya - *Enquiry with the fruit of That = *vijJeya:
> yasya san-mate: - *understood by the well.minded = day.after.day there
> comes - *dina-anudinam AyAti = tAnavam - *to thinning = *bhoga-gRdhnutA * -

> the state of pleasure-greediness. *
>
> *moT. vijJeya ity | atra paNDitair iti zeSa: | bhogagRdhnutA bhogAkAGkSA
> || vicAra: phalitas ...
>
> ~m.65. For a wise one, whose inquiry becomes fruitful, indulgence in
> pleasures and attraction for them in his mind will become less and less.
>
> ~sv.65 It is when one thus experiences the truth, that he is freed from
> illusion. At the same time, one's craving for pleasure is thinned out.
>
> ~vlm.65. He is successful in his inquiry, who by his good understanding,
> comes to know how to curb his worldly avarice day by day.
>

> the state of pleasure-greediness. *
>
>
>
>
>
>
>

> यथा देह-उपयुक्तम् हि करोत्य्_आरोग्यम्_औषधम् ।
>
> तथा_इन्द्रिय-जये_अभ्यस्ते विवेक: फलितो भवेत् ॥४।१८।६६॥
>
> yathA deha-upayuktam hi karoty_Arogyam_auSadham |
> tathA_indriya-jaye_abhyaste viveka: phalito bhavet ||
>
> 4|18|66
>
> ||
>

> *as *
>
> *suitability to be consumed by Body defines a healthful herb*
>
> *. *
>
> *the practice of sense-control is similar*
>
> *: *
>
> *viveka.Discernment becomes its fruit*
>
> *.*

>
> ~m.66. When the senses are conquered, discrimination and discernment will
> be the reward of victory. It is like a good medicine which makes a body
> healthy.
>
> ~vlm.66. As proper regimen is the best medicine to secure the health of
> the body; so is the habit of keeping the organs of sense under control, the
> only means of edifying the understanding.
>
> *moT.66. mo_4,18.64 // deha-upayuktam dehe prayuktam | phalita:
> mokSAkhya-vyavahite phala-yukta: | indriya-jayasya_eva mokSam prati sAkSAd
> upAyatvAd iti bhAva: ||
>

> *jd.66 - yathA deha-upayuktam hi - *as body-eaten/suitable = *karoti_Arogyam_auSadham
> - *makes a healthy herb = *tathA_indriya-jaye_abhyaste - *thus in
> sense-conquering exercise = *viveka: phalito bhavet - *viveka.Discernment
> becomes fruited. *

>
>
>
>
>
>
>
> विवेको_अस्ति वचस्य्_एव चित्रे_अग्निर्_इव भास्वर: ।
>
> यस्य तेन_अपरित्यक्ता दु:खाय_एव_अविवेकिता ॥४।१८।६७॥
>
> viveko_asti vacasy_eva citre_agnir_iva bhAsvara: |
>
> yasya tena_aparityaktA du:khAya_eva_avivekitA ||
>
> 4|18|67||
>

> *jd.67 - viveka: asti vacasy eva - *when Viveka Discernment is only
> verbal = *citre agnir iva bhAsvara: - *like the radiance of fire in a
> picture = *yasya tena a-parityaktA* - one who is thus not renounced = *du:khAyA
> eva a-vivekitA - *with sorrow only is his nonDiscernment. *

>
> ~m.67 If this discrimination is limited to words, it will be like the
> shine of a flame in a picture. Foolishness and indiscrimination will be the
> fall out.
>
> ~vlm.67. He who is discursive in his words, and not discerning in his
> mind, is like a blazing fire in a picture (which lightens no body). No one
> can be wise until he gets rid of his false wit.
>

> *~sv.67-68 **This is the only proof of wisdom. *

>
> *moT.... /yasya tena parityaktA du:khAyaiva vivekitA //Mo_4,18.65 // yasya
> ity asya pUrvArdhena
>
> sambandha: | parityakteti cittAbhiprAyeNoktam ||
>

>
>
>
>
>
>
>
> यथा स्पर्शेन पवन: सत्ताम्_आयाति नो गिरा ।
>
> तथा_इच्छा-तानवेन_एव विवेको_अस्य विबुध्यते ॥४।१८।६८॥
>
> yathA sparzena pavana: sattAm_AyAti no girA |
>
> tathA_icchA-tAnavena_eva viveko_asya vibudhyate ||
>
> 4|18|68||
>

> *jd.68 - yathA sparzena pavana: - *As by Touch the air = *sattAm AyAti
> na-u girA - *the suchness appears, and not by Voice/words = *tathA
> icchA-tAnavena eva - *so by desire-thinning/diminution only = *viveka:
> asya vibudhyate - *his Discernment is awakened.* — [a sort of negative

> metaphor].
>
> *Mo. … yathA pratyakSa: sparza: pavana-liGgam na vAGmAtraM... AB|| spaSTam
> ||
>
> ~m.68 The existence of air is recognized by the sense of touch and not by
> words. Similarly ‘viveka' will be evident only by reduction of desires.
>
> ~vlm.68. As the perception of air, comes by the feeling and not by words
> of the mouth; so wisdom proceeds from the curtailing of desires; (and not
> by lengthy or loud vociferation).
>

> *~sv.67-68 **This is the only proof of wisdom. *
>
> *jd.68 - yathA sparzena pavana: - *As by Touch the air = *sattAm AyAti
> na-u girA - *the suchness appears, and not by Voice/words = *tathA
> icchA-tAnavena eva - *so by desire-thinning/diminution only = *viveka:
> asya vibudhyate - *his Discernment is awakened.* — [a sort of negative

> metaphor].
>
>
>
>
>
>
>
>
>
> चित्र-अमृतम् न_अमृतम् एव विद्धि
>
> चित्र-अनलम् न-अनलम् एव विद्धि ।
>
> चित्र-अङ्गना नूनम् अनङ्गन_इति
>
> वाचा विवेकस् त्व् अविवेक एव ॥४।१८।६९॥
>
> citra-amRtam na_amRtam eva viddhi
>
> citra-analam na-analam eva viddhi |
>
> citra-aGganA nUnam anaGgana_iti
>
> vAcA vivekas tv aviveka eva ||
>
> 4|18|69||
>

> *the picture of immortal nectar*
>
> *is not nectar.*
>
> *The picture of fire*
>
> *is not fire.*
>
> *The picture of a girl*
>
> *definitely*
>
> *is not a girl*
>
> *—*
>
> *and talk about Discernment*
>
> *is merely non-Discernment.*
>
> *jd.69 - citra-amRtam - *a picture of immortal nectar = *na_amRtam eva
> viddhi - *know as not-at-all nectar = *citra-analam - *a picture of fire
> = *na analam eva viddhi - *know as not-at-all fire = *citra-aGganA - *a
> picture of a girl = *nUnam anaGganA iti - *definitely is not a girl = *vAcA
> vivekas tv aviveka eva - *and talk about Discernment is merely
> non-discernment. *

>
> ~sv.69-70 A painted pot of nectar is not nectar, nor a painted flame fire,
> and a painting of a woman is not a woman: wise words are mere words
> (ignorance) not wisdom, unless they are substantiated by the absence of
> desire and anger.
>
> ~m.69 O RAma, know that nectar in a picture is not nectar. Fire in a
> picture is not fire. A woman in a picture is not a woman. Discrimination in
> words is not discrimination.
>
> ~vlm.69. As the ambrosia in the painting is no ambrosial food, nor the
> fire in a picture is burning flame; so a beauty in a drawing is no
> beauteous maid, and wisdom in words is want of wisdom only.
>
> *mo. .. anaGganaiva ... //Mo_4,18.67 // yathA citrasthasya_amRta-Ade:
> tRpty-Ady-artha-kriyAkAritva-abhAvAt anamRtAdi-rUpatvam eva | tathA kevalam
> vAca_eva kathyamAnasya | ata eva indriya-jayAsAdhakasya vivekasya
> mokSAkhya-artha-kriyAkAritvAbhAvAd avivekatvam eveti bhAva: ||
>

> *jd.69 - citra-amRtam - *a picture of immortal nectar = *na_amRtam eva
> viddhi - *know as not-at-all nectar = *citra-analam - *a picture of fire
> = *na analam eva viddhi - *know as not-at-all fire = *citra-aGganA - *a
> picture of a girl = *nUnam anaGganA iti - *definitely is not a girl = *vAcA
> vivekas tv aviveka eva - *and talk about Discernment is merely
> non-discernment. *

>
>
>
>
>
>
>
> पूर्वम् विवेकेन तनुत्वम्_एति
>
> रागो_अथ वैरम् च स-मूलम्_एव ।
>
> पश्चात्_परिक्षीयत एव यत्न:
>
> स पावनो यत्र विवेकता_अस्ति ॥४।१८।७०॥
>
> pUrvam vivekena tanutvam_eti
>
> rAgo_atha vairam ca sa-mUlam_eva |
>
> pazcAt_parikSIyata_ eva yatna:
>
> sa pAvano yatra vivekatA_asti ||
>
> 4|18|70
>
> ||
>

> *to.begin.with *
>
> *thru viveka.Discernment *
>
> *passion grows thin *
>
> *and then *
>
> *enmity with root & all *
>
> *is demolished after a struggle*
>
> *. *
>
> *where there's a purifying*wind*
>
> *a state of Discernment is*
>
> *. *
>
> *jd.70 - pUrvam * - x = *
>
> vivekena * - x = *
>
> tanutvam eti rAga: * - x = *
>
> atha * - x = *
>
> vairam ca sa-mUlam_eva * - x = *
>
> pazcAt_parikSIyata_ eva yatna: * - x = *
>
> sa pAvano yatra * - x = *
>
> vivekatA_asti * - x. *

>
> ~vlm.70. Wisdom serves at first to weaken our passions and enmity, and
> then uproot them at once, and at last it lessens our desires and
> endeavours, and gives an appearance of holiness to its possessor.
>
> ~m.70 In the beginning, likings and attractions get reduced due to
> discrimination. Then all oppositions and malice will be rooted out. Then
> even effort (about discrimination) will also start reducing. Thus one who
> is a ‘viveki' is a blessed one.
>
> ~sv.70 unless they are substantiated by the absence of desire and anger.
>
> *moT. puna: kIdRk puruSo vivekI asty | atra sargAntazlokenAha . … / ...
> pazcAt parikSIyata eva yatra ... sa pAvanas tatra vivekitAsti //Mo_4,18.68
> // yatra yasmin puruSe | rAga: atha vairam ca dveSa: | vivekena vicAreNa |
> pUrvam prathamam | tanutvam tAnavam | eti gacchati | pazcAt tanutvAnantaram
> | kSIyate eva nazyaty eva | sa: puruSa: | pAvana: asti | tatra tasmin
> puruSe | vivekitA vicArayuktatvam | asti | na tu vAkyamAtreNa
> sadasannirNAyake ity artha: | iti zivam ||
>

> पू #pU -> #pava -> #*pavana*: - "The Purifier", the air •-• #*pavancalana*

> - the vibration of prAna, #pavana-calana-rodhAd / Atma-niSTho bhava tvam -

> ramaNa. #*pAvana* -> #pAvanI - purifying, pure • holy • living on wind,
> [pAvana the Windy], n.of 'vyAsa •• **pAvanam -* the act or a means of

> cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to
> a social circle -> #pAvanatva - n. - the property of cleansing or purifying

> •-• -> #*paGkti*pAvana - paGkti-pAvana - purifying society, respectable

> (opp. to #dUSa). * pAvana – in prANa-yoga "Windy" • in bhakti-yoga
> "Holy".
>
>
>
>
>
>
>
>
>

> *o*ॐ*m*

>
>
>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||4|18|3|103|19||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant sarga/canto Number, e.g.

> "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

>
>
>
> "Rare rAmana video", with a wise Cow, and a monkey Prince!
>

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>
>
>
>
>
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