FM.6.46 STORY OF THE STONE 2.SP08-09

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Sep 9, 2020, 12:06:18 PM9/9/20
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FM.6.1-FM.6.49

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FM6046 STORY OF THE STONE 2.SP08-09 .z41

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FM.6.46 STORY OF THE STONE 2.SP08-09

राम उवाच

rAma uvAca |

भगवन्_सर्व-सार.ज्ञ त्वया एषा बिल्व-रूपिणी

bhagavan_sarva.sAra.jJa tvayA eSA bilva.rUpiNI |

महा.चित् घन=सत्ता_इह कथिता_इति तिर् म ॥६।४६।०१॥

mahA.cit ghana=sattA_iha kathitA_iti mati:_mama ||6|46|01||

चित्.मज्जा-रूपम् अखिलम् अहंता.आदि_इदम् आततम्

cit.majjA-rUpam akhilam ahaMtA.Adi_idam Atatam |

मनाग् अपि भेदो ऽस्ति द्वैत.ऐक्य-कलना=आत्मकः ॥६।४६।०२॥

na manAk_api bheda:_asti dvaita.aikya.kalanA=Atmaka: ||6|46|02||

वसिष्ठ उवाच ।

vasiSTha uvAca |

यथा ब्रह्माण्ड.कुश्माण्ड.मज्जा-मेरु.आदि-संस्थितिः

yathA brahmANDa.kuzmANDa.majjA-meru.Adi.saMsthiti: |

तथा चिद्.बिल्व-मज्जा_इयम् ब्रह्माण्ड.आदि-जगत्.स्थितिः ॥६।४६।०३॥

tathA cit.bilva.majjA_iyam brahmANDa.Adi-jagat.sthiti: ||6|46|03||

सृष्टि=चिद्.बिल्व-मज्जा स्यात् स्व.धार=अन्यत्व.म्भवे

sRSTi=cit.bilva.majjA syAt sva.AdhAra=anyatva.sambhave |

विनाशः सर्वगस्य_अस्य _एतत् सम्भवत्य् अलम् ॥६।४६।०४॥

vinAza: sarvagasya_asya na ca_etat sambhavati_alam ||6|46|04||

चितेः_मरीच-बीजस्य जगद् आख्या चमत्कृतिः

cite:_marIca.bIjasya jagat.AkhyA camatkRti: |

स्थिता सौषुप्त-सौम्यान्तः शिला.अन्तःसंनिवेशवत् ॥६।४६।०५॥

sthitA sauSupta.saumyAnta: zilA.anta:saMnivezavat ||6|46|05||

अत्र_इमाम् न्दु.वदन चित्राम् विस्मय-कारिणीम्

atra_imAm indu.vadana citrAm vismaya.kAriNIm |

वर्ण्यमानम् मया रम्याम् अन्याम् आख्यायिकाम् शृणु ॥६।४६।०६॥

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu ||6|46|06||

स्निग्धा स्पष्टा मृदु-स्पर्शा महा.विस्तार.शालिनी

snigdhA spaSTA mRdu.sparzA mahA.vistAra.zAlinI |

निबिडा नित्यम् अक्षुब्धा क्वचिद् अस्ति महाशिला ॥६।४६।०७॥

nibiDA nityam akSubdhA kvacit_asti mahAzilA ||6|46|07||

तस्याम् अन्तः प्रफुल्लानि पद्मानि सु.बहून्य् अपि

tasyAm anta: praphullAni padmAni su.bahUni_api |

सरस्याम् इव रम्याणि तान्य् अनन्तानि सन्ति वै ॥६।४६।०८॥

sarasyAm iva ramyANi tAni_anantAni santi vai ||6|46|08||

अन्योन्य-प्रोत-पत्राणि मिथः_विघटितानि

anyonya.prota.patrANi mitha:_vighaTitAni ca |

मिथ्यश् च उप.निगूढानि गूढानि प्रकटानि ॥६।४६।०९॥

mithya:_ca upa.nigUDhAni gUDhAni prakaTAni ca ||6|46|09||

धो मुखानि_ऊर्ध्व-मुखान्य् अपि तिर्यक्.मुखानि

adha:_mukhAni_Urdhva.mukhAni_api tiryak.mukhAni ca |

मिथो मिलित=मूलानि मिथःप्रोत-मुख्यान्य् अपि ॥६।४६।१०॥

mitha:.milita=mUlAni mitha:prota.mukhyAni_api ||6|46|10||

कर्णिका.जाल-मूलानि मूल.अन्तः-कर्णिकानि

karNikA.jAla.mUlAni mUla.anta:-karNikAni ca |

ऊर्ध्व.मूलान्य् अधो मूलान्य् अ.मूलान्य् इतराणि ॥६।४६।११॥

Urdhva.mUlAni_adha:.mUlAni_a.mUlAni_itarANi ca ||6|46|11||

तेषाम् निकटे सन्ति शङ्काः शत.हस्र.शः

teSAm ca nikaTe santi zaGkA: zata.sahasra.za: |

चक्र-घाश् च​ महाकाराः पद्मवत् संनिवेशिनः ॥६।४६।१२॥

cakra.oghA:_ca mahAkArA: padmavat saMnivezina: ||6|46|12||

राम उवाच

rAma uvAca |

सत्यम् एतत्_मया दृष्टा तादृशी सा महा.शिला

satyam etat_mayA dRSTA tAdRzI sA mahA.zilA |

शालग्रमे रेर् धाम्नि विद्यते परिवारिणी ॥६।४६।१३॥

zAlagrame hare:_dhAmni vidyate parivAriNI ||6|46|13||

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् एतत्_विजानासि दृष्टवान् असि ताम् शिलाम्

evam etat_vijAnAsi dRSTavAn asi tAm zilAm |

यः यः_ तत्र वै प्राणः मस् तादृग् अनन्तरः ॥६।४६।१४॥

ya: ya:_ca tatra vai prANa: sama:_tAdRk.anantara: ||6|46|14||

मया त्व् इयम् .पूर्वा_एव शिला_इह कथिता तव

mayA tu_iyam a.pUrvA_eva zilA_iha kathitA tava |

यस्याम् न्तो महा.कुक्षौ सर्वम् अस्ति _अस्ति ॥६।४६।१५॥

yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca ||6|46|15||

चिच्*छिला_एषा मया_उक्ता* ते यस्याम् अन्तः_जगन्ति वै

cit**zilA_eSA mayA_uktA* te yasyAm anta:_jaganti vai |

घनत्व~क.आत्मकत्व.आदि.शाद् ए शिला_एव चित् ॥६।४६।१६॥

ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA_eva cit ||6|46|16||

अपि_अत्यन्त-घन.ङ्गायाः सु-नी.रन्ध्र.कृतेः_अपि

api_atyanta.ghana.aGgAyA: su-nI.randhra.AkRte:_api |

विद्यते ऽन्तर्.जगत्.वृन्दम् व्योम्नि_इव विपुल.अनिलः ॥६।४६।१७॥

vidyate_antar.jagat.vRndam vyomni_iva vipula.anila: ||6|46|17||

द्यौः क्षमा वायुः_आकाशम् पर्वताः सरितः_दिशः

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

सन्ति तस्याम् शिलायाम् सुषिरम् मनाग् अपि ॥६।४६।१८॥

santi tasyAm zilAyAm ca suSiram na manAk_api ||6|46|18||

अस्याम् एव घन.ङ्ग.त्म जगत् पद्मम् विजृम्भते

asyAm eva ghana.aGga.Atma jagat padmam vijRmbhate |

एतस्माद् वस्तुतो न_अन्यद् अन्यच्*छुद्ध.त्मकम् वा ॥६।४६।१९॥

etasmAt_vastuta:_na_anyat_anyat**chuddha.Atmakam ca vA ||6|46|19||

शङ्ख-पद्म.दिकम् लोकम् पाषणे लिख्यते यथा

zaGkha.padma.Adikam lokam pASaNe likhyate yathA |

भूतम् भवद् भविष्यच् च शिलायाम् शाल.भञ्जिका ॥६।४६।२०॥

bhUtam bhavat_bhaviSyat_ca zilAyAm zAla.bhaJjikA ||6|46|20||

तथा_अस्ति तत्र तत्.सर्वम् संस्थानम् वस्तुतो यथा

tathA_asti tatra tat.sarvam saMsthAnam vastuta:_yathA |

उपल.अन्तः संनिवेशो नाना.आत्मा_अपि_एक-पिण्डताम् ॥६।४६।२१॥

upala.anta: saMniveza:_nAnA.AtmA_api_eka.piNDatAm ||6|46|21||

यथा_आदत्ते तथा_एषा चित् पिण्ड.आकार=एकिकाम् घनाम्

yathA_Adatte tathA_eSA cit piNDa.AkAra=ekikAm ghanAm |

यथा पद्मः शिला.कोशाद् अभिन्नस् तद् वपुर् मयः ॥६।४६।२२॥

yathA padma: zilA.kozAt_abhinna:_tat.vapu:.maya: ||6|46|22||

तथा र्गश् चितः_रूपाद् अभिन्नः_अपि पुर् मयः

tathA sarga:_cita:_rUpAt_abhinna:_api vapu:.maya: |

सुषुप्त.अवस्थया चक्र=पद्म-लेखाः शिला.उदरे ॥६।४६।२३॥

suSupta.avasthayA cakra=padma.lekhA: zilA.udare ||6|46|23||

यथा स्थिताः_चितेः_अन्तः_तथा_इयम् जगद् आवली

yathA sthitA:_cite:_anta:_tathA_iyam jagat.AvalI |

शिलान्तः पद्म-लेख.ली मरिच.न्तश् चमत्कृतिः ॥६।४६।२४॥

zilAnta: padma.lekha.AlI marica.anta:_camatkRti: ||6|46|24||

_उदेति _अस्तम् आयाति यथा सर्गः_तथा चितौ

na_udeti na_astam AyAti yathA sarga:_tathA citau |

यथा पुरन्ध्र्या त्यो ऽन्तो मज्जा वा बिल्वगा यथा ॥६।४६।२५॥

yathA purandhryA martya:_anta:_majjA vA bilvagA yathA ||6|46|25||

तथा_अनन्त.विकार.ढ्या चितौ ब्रह्माण्ड.मण्डली

tathA_ananta.vikAra.ADhyA citau brahmANDa.maNDalI |

विकार.आदि द् ए_इति मुधा.एव_उक्तिः_अन्.अर्थिका ॥६।४६।२६॥

vikAra.Adi tat_eva_iti mudhA.eva_ukti:_an.arthikA ||6|46|26||

तत्ताम् समुपयाति_आशु जल.बिन्दुः_इव_अम्भसि

tattAm samupayAti_Azu jala.bindu:_iva_ambhasi |

अनन्तत्वाच् चितेर् एतत्_विकार.आदि चितेः_इति ॥६।४६।२७॥

anantatvAt_cite:_etat_vikAra.Adi cite:_iti ||6|46|27||

उक्त्या सम्पद्यते च् च तत्.लयेन विलीयते

uktyA sampadyate yat_ca tat.layena vilIyate |

ब्रह्म_एव_इदम् विकार.आदि विकार.द्य् अर्थ.र्जितम् ॥६।४६।२८॥

brahma_eva_idam vikAra.Adi vikAra.Adi_artha.varjitam ||6|46|28||

वर्जन.वर्जने ऽर्थस्य ब्रह्म_एव_अनन्तता.शात्

varjana.avarjane_arthasya brahma_eva_anantatA.vazAt |

ब्रह्म स्थितम् विकार.आदि ब्रह्म_एव_उत्पादितम् क्रमात् ॥६।४६।२९॥

brahma sthitam vikAra.Adi brahma_eva_utpAditam kramAt ||6|46|29||

अत्र_अन्य.र्थम् इदम् विद्धि मृग.तृष्ण.म्भसा समम्

atra_anya.artham idam viddhi mRga.tRSNa.ambhasA samam |

बीजम् पुष्प.ल.अन्तस्थम् बीज.न्तर् .न्यद् आत्मकम् ॥६।४६।३०॥

bIjam puSpa.phala.antastham bIja.antar na.anyat_Atmakam ||6|46|30||

यादृशी बीज.सत्ता सा भवन्ती यात्य् अ_उत्तरम्

yAdRzI bIja.sattA sA bhavantI yAti_atha_uttaram |

चिद्.घने चिद्.घनत्वम् यत् * एव त्रि.जगत्.क्रमः ॥६।४६।३१॥

cit.ghane cit.ghanatvam yat sa* eva tri.jagat.krama: ||6|46|31||

एकत्वम् एतयोः_द्वित्वम् क.अभावे द्वयोः क्षतिः

ekatvam etayo:_dvitvam eka.abhAve dvayo: kSati: |

जगद् अन्य.भव.द्भूतिः_ कदाचित् तत्_ईदृशम् ॥६।४६।३२॥

jagat_anya.bhava.udbhUti:_na kadAcit tat_IdRzam ||6|46|32||

चिद् अ.चिन् न कदाचिच् च द्वयम् न्तो मिथो ऽद्वयम्

cit_a.cit_na kadAcit_ca dvayam anta:_mitha:_advayam |

महा.शिला_अन्तरे भेदो ले.आत्मा_अस्ति यथा बहुः ॥६।४६।३३॥

mahA.zilA_antare bheda:_lekha.AtmA_asti yathA bahu: ||6|46|33||

रेखा-उपरेख.वलिता यथा_एका पीवरी शिला

rekhA-uparekha.avalitA yathA_ekA pIvarI zilA |

तथा त्रैलोक्य.लितम् ब्रह्म_एकम् इति दृश्यते ॥६।४६।३४॥

tathA trailokya.valitam brahma_ekam iti dRzyate ||6|46|34||

एतच्*छिला.अन्तर्-अब्ज.दि यथा नित्यम् सुषुप्तकम्

etat**zilA.antar-abja.Adi yathA nityam suSuptakam |

_अस्तम् एति _उदेति तथा_अहन्ता जगद्.गतिः ॥६।४६।३५॥

na_astam eti na ca_udeti tathA_ahantA jagat-gati: ||6|46|35||

यथा शिल.अन्तर्-लेखा=आदि भिद्यते शिल.अन्तरात्

yathA zila.antar-lekhA=Adi bhidyate na zila.antarAt |

तत्.सारत्वाज् जत्.कर्तृ कर्तृत्व.आदि=जगच्.चितिः ॥६।४६।३६॥

tat.sAratvAt_jagat-kartR kartRtva.Adi=jagat.citi: ||6|46|36||

यथा शिला.अन्तर्-अब्जानाम् स्पन्द.अस्पन्द-भव.अभवाः

yathA zilA.antar-abjAnAm spanda.aspanda.bhava.abhavA: |

विषयत्वम् गच्छन्ति कर्तरो जतस् तथा ॥६।४६।३७॥

viSayatvam na gacchanti kartara:_jagata:_tathA ||6|46|37||

.इदम् कदा.चित् क्रियते कदा.चन नश्यति

na.idam kadA.cit kriyate na kadA.cana nazyati |

अद्रिवत्.प्रभव.ल्लास.विलासावेदन.त्मकम् ॥६।४६।३८॥

adrivat.prabhava.ullAsa.vilAsAvedana.Atmakam ||6|46|38||

यथा यत्र द् आकारम् तथा तत्र तद् एव हि

yathA yatra yat_AkAram tathA tatra tad eva hi |

ब्रह्म.त्ता.त्मकम् सर्वम् सुषुप्त.स्थम् इव स्थितम् ॥६।४६।३९॥

brahma.sattA.Atmakam sarvam suSupta.stham iva sthitam ||6|46|39||

भूरि.भा.विकार.ड्यो यो ऽयम् जगद् उरु.भ्रमः

bhUri-bhAva.vikAra.ADhya:_ya:_ayam jagat_uru-bhrama: |

सुषुप्तम् एव तत्_विद्धि शिलान्तः पङ्कज.आदिवत् ॥६।४६।४०॥

suSuptam eva tat_viddhi zilAnta: paGkaja.Adivat ||6|46|40||

नित्यम् सुषुप्त-पदम् एव जगद्.विलासः

nityam suSupta.padam eva jagat.vilAsa:

सम्यक्-प्रशान्त.-चिद्.घ-.आत्मकत्वात्

samyak.prazAnta.sama.cit.ghana.kha.AtmakatvAt |

पद्माः शिला.न्तर् इ सर्ग-शास् त्व् असरा

padmA: zilA.anta:_iva sarga.dazA:_tu_asarA

दृष्टो न देहम् उपयान्ति कदा.चिद् ए ॥६।४६।४१॥

dRSTA:_na deham upayAnti kadA.cit_eva ||6|46|41||

 

 

om

 

 

 

 

 

 

 

FM.6.47

 

The Story

of

THE STONE

 

Raama said—

 

भगवन्_सर्व-सार.ज्ञ त्वया एषा बिल्व-रूपिणी

bhagavan_sarva.sAra.jJa tvayA eSA bilva.rUpiNI |

महा.चित् घन=सत्ता_इह कथिता_इति तिर् म ॥६।४६।०१॥

mahA.cit ghana=sattA_iha kathitA_iti mati:_mama ||6|46|01||

.

Lord, you know everything!

&

so

when you spoke of the Wood-apple,

perhaps you meant Great Consciousness becoming substantial

:

this that is Suchness

:

or so I think

.

bhagavan sarva.sAra.jJa, tvayA_eSA bilva.rUpiNI mahA.cit-ghana=sattA_iha kathitA_iti mati:_mama

.

*vlm._.. the essence of the compact intellect, which is the only unit and identic with itself.

 

चित्.मज्जा-रूपम् अखिलम् अहंता.आदि_इदम् आततम्

cit.majjA-rUpam akhilam ahaMtA.Adi_idam Atatam |

मनाग् अपि भेदो ऽस्ति द्वैत.ऐक्य-कलना=आत्मकः ॥६।४६।०२॥

na manAk_api bheda:_asti dvaita.aikya.kalanA=Atmaka: ||6|46|02||

.

cin.majjA-rUpam - a form sunk in chit.Consciousness

akhilam - entirely

ahaMtA.Adi - the "I"-ness &c is

idam Atatam - this vastness

na manAg_api - not at all.

bheda: asti - it is a distinction

dvaita.aikya.kalanA=Atmaka: - a bit of Self that causes duality&unity

.

*vlm.2. The whole plenitude of existence together with the personalities of I, thou, this and that form the plenum (or substance), of the intellect; and there is not the least difference between them, as this is one thing and that another. (All this is but one undivided whole, whose body nature is and god the soul. Pope).

*sv.1-6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

 

VASISHTHA said—

 

यथा ब्रह्माण्ड.कुश्माण्ड.मज्जा-मेरु.आदि-संस्थितिः

yathA brahmANDa.kuzmANDa.majjA-meru.Adi.saMsthiti: |

तथा चिद्.बिल्व-मज्जा_इयम् ब्रह्माण्ड.आदि-जगत्.स्थितिः ॥६।४६।०३॥

tathA cit.bilva.majjA_iyam brahmANDa.Adi-jagat.sthiti: ||6|46|03||

.

yathA – as

brahmANDa.kuzmANDa.majjA-meru.Adi.saMsthiti:

tathA cid.bilva.majjA_iyam brahmANDa.Adi-jagat.sthiti: .

*vlm.3. Vasishtha answered--As this mundane egg or universe is likened to a gourd fruit, containing the mountains and all other things as its inner substance; so doth the intellect resemble the bel fruit or the grand substratum, that contains even the universe as the kernel inside it.

*sv.1-6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

 

सृष्टि=चिद्.बिल्व-मज्जा स्यात् स्व.धार=अन्यत्व.म्भवे

sRSTi=cit.bilva.majjA syAt sva.AdhAra=anyatva.sambhave |

विनाशः सर्वगस्य_अस्य _एतत् सम्भवत्य् अलम् ॥६।४६।०४॥

vinAza: sarvagasya_asya na ca_etat sambhavati_alam ||6|46|04||

.

sRSTi=cid.bilva.majjA - the creation=consciousness.fruit-juice

sva.AdhAra=anyatva.sambhave

vinAza: sarvagasya_asya

na ca_etat sambhavati_alam

#majj – to sink, plunge. —>majjan, #majjA –m.- (lit., "sunk or seated within") the marrow of bones (also applied to the pith of plants) RV. &c. (according to _SBr. &c one of the 5 elements or essential ingredients of the body ; in the later medical system that element which is produced from the bones and itself produces semen _suzr.).

*vlm.4. But tho the world has no other receptacle beside the Divine intellect, yet it is not Iiterally the kernel inside that crust; (i. e. the substance of that substratum in its literal sense). Because the world has its decay, decline and dissolution also in time, but none of these belong to the nature of the everlasting mind of god).

*sv.1-6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

*VA. when there is no other support for the pulp of bilva fruit, which is cit and creation, there is no destruction of this omnipresent (fruit) and it continues

to exist (always).

*AS: This verse is meant to clarify that even though the सृष्टि is described as the inner pulp of the bilwa fruit chit, it cannot affect the chit. If it were capable of having a different envelope (svAdhAra.anyatva.saMbhave) it may mean to destruction of the all pervasive chit, and that is certainly (alam) not possible.
Usually, the pulp in a fruit determines the state of the fruit itself, and the point is being made that this fruit is very different!!
 

चितेः_मरीच-बीजस्य जगद् आख्या चमत्कृतिः

cite:_marIca.bIjasya jagat.AkhyA camatkRti: |

स्थिता सौषुप्त-सौम्यान्तः शिला.अन्तःसंनिवेशवत् ॥६।४६।०५॥

sthitA sauSupta.saumyAnta: zilA.anta:saMnivezavat ||6|46|05||

.

cite: marIca.bIjasya

jagat.AkhyA camatkRti: - the wonder called the world

sthitA sauSupta.saumya.anta:

zila.anta:saMnivezavat

#su 3 #soma #saumya, #saumyI_ mf(/ or )n. mf(/ later  ; once in RV. स्/औम्या)n. (once in AV. स्/औम्य) relating or belonging to सोम (the juice or the sacrifice or the moon-god); " resembling the moon " , placid , gentle , mild (सौम्य voc. " O gentle Sir! " " O good Sir! " " O excellent man! " as the proper mode of addressing a Brahman Mn. I , 125) S3Br. &c &c; cool; auspicious.

*vlm.5. The intellect resembles the hard coating of the pepper seed, containing the soft substance of its pith inside it, and is likened also to block of stone, bearing the sculptured figures peacefully sleeping in it, (All things are engraven in the divine mind).

*sv.1-6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

*VA. The wonder called world is of the cit like a pepper seed (how is that?),

staying in cit like peaceful deep.sleeping inside of a stone.

*AS: Apparently, the pepper seed is hard outside and has soft stuff inside. The cit is compared to it, with the world as its inside. It is also compared with various figures inside a stone - they are not physically in, but a sculptor sees and brings them out.
This is similar to the usual assertion that the statue is always inside the stone, but only a good artist knows how to remove the other stuff! :-) 
 

अत्र_इमाम् न्दु.वदन चित्राम् विस्मय-कारिणीम्

atra_imAm indu.vadana citrAm vismaya.kAriNIm |

वर्ण्यमानम् मया रम्याम् अन्याम् आख्यायिकाम् शृणु ॥६।४६।०६॥

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu ||6|46|06||

.

atra.imAm - here this,

moon-face,

citrAm vismaya.kAriNIm – amazing waker of marvels

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu

*vlm.6. Here me relate to you, O moon faced Ráma! another pleasant story in tills place which will appear equally charming as well as wondrous to you. (It is the story of stone like Brahma).

*sv.1-6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

 

स्निग्धा स्पष्टा मृदु-स्पर्शा महा.विस्तार.शालिनी

snigdhA spaSTA mRdu.sparzA mahA.vistAra.zAlinI |

निबिडा नित्यम् अक्षुब्धा क्वचिद् अस्ति महाशिला ॥६।४६।०७॥

nibiDA nityam akSubdhA kvacit_asti mahAzilA ||6|46|07||

.

snigdhA – smooth

spaSTA - clear.to.see

mRdu.sparzA - soft/gentle to touch

mahA.vistAra.zAlinI - great.expanse-endowed

nibiDA - without a break, compact

nityam akSubdhA - ever undisturbed

kvacid asti mahAshilA - somewhere there is a Great Stone.

*sv.7 There is a great rock which is full of tenderness and affection, which is obvious and ever clearly perceived, which is soft, which is omnipresent and eternal.

*vlm.7. There is a huge block of stone somewhere, which is as big as it is thick and solid; it is bright and glossy, and cold and smooth to touch; it never wastes or wears out, nor becomes dark and dim.

#bil – to cleave, break #bila #biDa #nibiDa_ #niviDa_ (prob. fr. biDa bila, a hole • cf. nikhila) ‑ without spaces or interstices, close, compact, thick, dense, firm, full of, abounding in (tena or comp.) • nibiDaya - Nom. P. – nibiDayati ‑ to make tight, embrace firmly — nibiDIkR – nibiDIàkR ‑ to make tight or firm, bend (a bow) — nibiDita., nibiDDita. - made tight, become thick or heavy • pressed close to —

 

तस्याम् अन्तः प्रफुल्लानि पद्मानि सु.बहून्य् अपि

tasyAm anta: praphullAni padmAni su.bahUni_api |

सरस्याम् इव रम्याणि तान्य् अनन्तानि सन्ति वै ॥६।४६।०८॥

sarasyAm iva ramyANi tAni_anantAni santi vai ||6|46|08||

.

tasyAm anta: praphullAni padmAni subahUny api sarasyAm iva ramyANi tAni_anantAni santi vai

.

*vlm.8. There are many full blown lotuses, and unnumbered buds of water lilies, growing amidst the limpid lake of water, contained within the bosom of this wondrous stone. (It means that the mind of God has all these images of things engraved in it as in a stone).

*sv.8-9 Within it countless lotuses blossom.

 

अन्योन्य-प्रोत-पत्राणि मिथः_विघटितानि

anyonya.prota.patrANi mitha:_vighaTitAni ca |

मिथ्यश् च उप.निगूढानि गूढानि प्रकटानि ॥६।४६।०९॥

mithya:_ca upa.nigUDhAni gUDhAni prakaTAni ca ||6|46|09||

.

anyonya_prota.patrANi mitho - mutually intertwined

vighaTitAni ca mithya:_ca upanigUDhAni gUDhAni prakaTAni ca

.

*vlm.9. There are many other plants growing also in that lake, some with their long and broad caves and others with their alternate and joint foliums likewise.

*sv.8-9 Within it countless lotuses blossom.

 

धो मुखानि_ऊर्ध्व-मुखान्य् अपि तिर्यक्.मुखानि

adha:_mukhAni_Urdhva.mukhAni_api tiryak.mukhAni ca |

मिथो मिलित=मूलानि मिथःप्रोत-मुख्यान्य् अपि ॥६।४६।१०॥

mitha:.milita=mUlAni mitha:prota.mukhyAni_api ||6|46|10||

.

adhas.mukhAni_Urdhva.mukhAni_api - down.facing, upward-facing too

tiryak.mukhAni ca - and before-facing

mithas-milita=mUlAni - together-combined=roots

mithas.prota=mukhyAni_api - although separately facing

.

*vlm.10. There are many flowers with their up lifted and down cast heads, and others with their petals hanging before them; some having a combined or comon[common] footstalk, and others growing separate and apart from one another; some are concealed and others manifest to view.

*sv.10-13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

*jd.10 - adhas.mukhAni_Urdhva.mukhAni_api - down.facing, upward-facing too tiryak.mukhAni ca - and before-facing mithas-milita=mUlAni - together-combined=roots mithas.prota=mukhyAni_api - although separately facing.

 

कर्णिका.जाल-मूलानि मूल.अन्तः-कर्णिकानि

karNikA.jAla.mUlAni mUla.anta:-karNikAni ca |

ऊर्ध्व.मूलान्य् अधो मूलान्य् अ.मूलान्य् इतराणि ॥६।४६।११॥

Urdhva.mUlAni_adha:.mUlAni_a.mUlAni_itarANi ca ||6|46|11||

.

karNikA.jAla.mUlAni mUla.anta:-karNikAni ca Urdhva.mUlAni adha:.mUlAni_a.mUlAni

itarANi ca

.

कर्णिका.जाल-मूलानि – There are roots from a net of tendrils मूल.अन्तः-कर्णिकानि – and tendrils within the root ऊर्ध्व.मूलानि – roots above अधो.मूलानि – roots below अमूलानि इतराणि – and other kinds of roots....

*vlm.11. Some have their roots formed of the fibres of the pericarp, and some have their pericarps growing upon the roots (as orchids), some have their roots on the tops and others at the foot of trees, while there are many without their roots at all: (as the parasite plants).

*sv.10-13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

*jd.11 - कर्णिका.जाल-मूलानि – There are roots from a net of tendrils मूल.अन्तः-कर्णिकानि – and tendrils within the root ऊर्ध्व.मूलानि – roots above अधो.मूलानि – roots below अमूलानि इतराणि – and other kinds of roots....

 

तेषाम् निकटे सन्ति शङ्काः शत.हस्र.शः

teSAm ca nikaTe santi zaGkA: zata.sahasra.za: |

चक्र-घाश् च​ महाकाराः पद्मवत् संनिवेशिनः ॥६।४६।१२॥

cakra.oghA:_ca mahAkArA: padmavat saMnivezina: ||6|46|12||

.

teSAm ca nikaTe santi zaGkA: zata.sahasra.za:

cakra.oghA:_ca mahAkArA: padmavat saMnivezina: .

*vlm.12. There are a great many conchshells about these, and unnumbered

diseases also strewn all about.

*sv.10-13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

तेषां निकटे सन्ति शङ्खाः शतसहस्रशः

चक्रौघाश्च महाकाराः पद्मवत्संनिवेशिनः ।। १२

*VA. what are these shells (which are like buds by AB) and huge

cakras like lotuses near these lotuses?

AS: These are conch shells , some small like the bud of a lotus, while others large with wavy patterns like a blooming lotus.

Raama said—

 

सत्यम् एतत्_मया दृष्टा तादृशी सा महा.शिला

satyam etat_mayA dRSTA tAdRzI sA mahA.zilA |

शालग्रमे रेर् धाम्नि विद्यते परिवारिणी ॥६।४६।१३॥

zAlagrame hare:_dhAmni vidyate parivAriNI ||6|46|13||

.

satyam etat mayA dRSTA - truly so, this is seen by me

tAdRzI sA mahA.zilA - the likeness of that Great Stone

zAlagrame hare:_dhAmni

vidyate parivAriNI

*vlm.13. Ráma said: All this is true, and I have seen this large stone of sálgráma in my travels; and I remember it to be placed in the shrine of Vishnu, amidst a bed of lotus flowers. (The sálgráma stone is perforated by the vajra.kíta, and contains many marks inside it, resembled to the map of the world in the mundane egg of the divine mind.. See vajra.kíta in the works of Sir William Jones).

*sv.10-13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

 

 

zAlagrAma stone (ammonite)

 

VASISHTHA said—

 

एवम् एतत्_विजानासि दृष्टवान् असि ताम् शिलाम्

evam etat_vijAnAsi dRSTavAn asi tAm zilAm |

यः यः_ तत्र वै प्राणः मस् तादृग् अनन्तरः ॥६।४६।१४॥

ya: ya:_ca tatra vai prANa: sama:_tAdRk.anantara: ||6|46|14||

.

evam etat vijAnAsi - so you know this

dRSTavAn_asi tAm zilAm - you having seen that Stone

ya: ya:_ca tatra vai prANa: sama:_tAdRg-anantara: .

*vlm.14. Vasishtha replied[:]--You say truly, that you have seen that great stone and know its inside also; but do you know the unperforated and hollowless stone of the divine mind, that the universe in its concavity, and is the life of all living beings: (and not the dull, lifeless and hollow sálagráma stone which they worship as an emblem of the divine mind).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

मया त्व् इयम् .पूर्वा_एव शिला_इह कथिता तव

mayA tu_iyam a.pUrvA_eva zilA_iha kathitA tava |

यस्याम् न्तो महा.कुक्षौ सर्वम् अस्ति _अस्ति ॥६।४६।१५॥

yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca ||6|46|15||

.

मया त्व् इयम् अपूर्वा एव

this very empty mAyA.Illusion शिला_इह कथिता तव

is here the Stone which I described to you यस्याम् अन्तर् महा.कुक्षौ

within which great cavity सर्वम् अस्ति न.अस्ति

everything is, and is not, too

.

mayA tu_iyam a.pUrvA_eva zilA_iha kathitA tava yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca

.

*vlm.15. The stone of which I have been speaking to you, is of a marvelous and supernatural kind; and contains in its voidless bosom all things as nothing. (i. e. the ideas and not substances of things).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

This very empty mAyA.Illusion this Illusion

—this • here—

is the Stone I told you all.about,

within whose emptiness everything is,

and everything is not, also.

* मया त्व् इयम् अपूर्वा एव this very empty mAyA.Illusion शिला_इह कथिता तव is here the Stone which I described to you यस्याम् अन्तर् महा.कुक्षौwithin which great cavity सर्वम् अस्ति न.अस्ति everything is, and is not, too.

 

चिच्*छिला_एषा मया_उक्ता* ते यस्याम् अन्तः_जगन्ति वै

cit**zilA_eSA mayA_uktA* te yasyAm anta:_jaganti vai |

घनत्व~क.आत्मकत्व.आदि.शाद् ए शिला_एव चित् ॥६।४६।१६॥

ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA_eva cit ||6|46|16||

.

this Consciousness-Stone described by me to you

within which indeed are the worlds

ghanatva.eka.Atmakatva.Adi.vazAt - because of the thickening of the One into the bit of Selfs

eva zilA eva cit - this very stone is just *chit-Consciousness.

*vlm.16. It is the stone like intellect of which I have spoken to you, and which contains all these massive worlds within its spacious sphere. It is figuratively called a stone from its solidity, cohesive impenetrability and indivisibility like those of a block.

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

#zi * #zilA शिला - A stone, rock. - A grind.stone; शिलाधौत Mb.4.58.29_ Comp. -अक्षरम् lithography, writing on stone. #ziloccaya.H, -uccaya -उच्चयः a mountain, huge rock; पादपोन्मूलनशक्तिरंहः शिलोच्चये मूर्च्छति मारुतस्य R.2.34._zilA-gRham -गृहम् a grotto. #zilA.pratikRti: -प्रतिकृतिः f. an image of stone. #zilAvRSTi: -वृष्टिः f. - a shower of stones; hail. #ziAvezmanl -वेश्मन् n. a grotto, rocky recess; उद्दामानि प्रथयति शिलावेश्मभिर्यौवनानि Me.25._#cicchilA, cit-zilA – the Consciousness-Stone: cic.chilA eSA mayA uktA te yasyAm anta:_jaganti vai | ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA eva cit ||6|46| चिच्छिलैषा मयोक्ता ते यस्यामन्तर्जगन्ति चित् घनत्वैकात्मकत्वादिवशादेव शिला एव चित् ॥६।४६। y6046.016

* cic.chilA eSA mayA uktA te - this Consciousness-Stone described by me to you yasyAm anta:_jaganti vai - within which indeed are the worlds ghanatva.eka.Atmakatva.Adi.vazAt - because of the thickening of the One into the bit of Selfs eva zilA eva cit - this very stone is just *chit-Consciousness.

 

अपि_अत्यन्त-घन.ङ्गायाः सु-नी.रन्ध्र.कृतेः_अपि

api_atyanta.ghana.aGgAyA: su-nI.randhra.AkRte:_api |

विद्यते ऽन्तर्.जगत्.वृन्दम् व्योम्नि_इव विपुल.अनिलः ॥६।४६।१७॥

vidyate_antar.jagat.vRndam vyomni_iva vipula.anila: ||6|46|17||

.

api_atyanta.ghana.aGgAyA: su.nIrandhra.akRte:_api vidyate_antar.jagat.vRndam

vyomni iva vipula.anila:

.

*vlm.17. This solid substance of the intellect, notwithstanding its density and unporousness, contains all the worlds in itself, as the infinite space of heaven is filled with the subtile and atmospheric air. (The divine mind like external nature, is devoid of

a vacuity in it, according to the common adage: "Nature abhors a vacUm)."

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

द्यौः क्षमा वायुः_आकाशम् पर्वताः सरितः_दिशः

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

सन्ति तस्याम् शिलायाम् सुषिरम् मनाग् अपि ॥६।४६।१८॥

santi tasyAm zilAyAm ca suSiram na manAk_api ||6|46|18||

.

the heavens,

Earth,

wind & Space,

mountains, rivers, the quarters of the world

are all within* that Stone nor is there any empty spot

.

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: santi tasyAm zilAyAm ca suSiram na manAk_api

.

* #suSira. #zuSira. - सुषिर - "having a good tube or channel", perforated, hollow rv.; having spaces MW.; slow in articulation (= #vilambita) id.; #suSIra: • "having a good flow of fluid or sap", a reed, bamboo, cane • Full of holes, hollow, perforated; चेतनावान्नरो हन्याद्यस्य नासुषिरं शिरः Mb.12.266.33. • suSiram -रम् - A hole.

*vlm.18. The mind is occupied with all its various thoughts, as the world is filled by the earth and sky, the air and atmosphere, and the mountains and rivers on all sides, there is not hole or hollow, which is not occupied by some thing or other in it.

 

अस्याम् एव घन.ङ्ग.त्म जगत् पद्मम् विजृम्भते

asyAm eva ghana.aGga.Atma jagat padmam vijRmbhate |

एतस्माद् वस्तुतो न_अन्यद् अन्यच्*छुद्ध.त्मकम् वा ॥६।४६।१९॥

etasmAt_vastuta:_na_anyat_anyat**chuddha.Atmakam ca vA ||6|46|19||

.

asyAm eva,

ghana.aGga=Atma,

jagat padmam vijRmbhate - the world.lotus expands +

etasmAt vastu.ta:_ na_anyat  

anyat zuddha.Atmakam ca vA – or else a pure bit of Self.

*vlm.19. The solid soul of god which resembles this massive stone, contains in it all these worlds which are displayed (to our deluded sight), as so many beds of lotuses in their blooming beauty; and yet there is nothing so very pure and unsullied as this solid crystaline[crystalline] soul. (The soul like a crystal, reflects its light in various forms).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

शङ्ख-पद्म.दिकम् लोकम् पाषणे लिख्यते यथा

zaGkha.padma.Adikam lokam pASaNe likhyate yathA |

भूतम् भवद् भविष्यच् च शिलायाम् शाल.भञ्जिका ॥६।४६।२०॥

bhUtam bhavat_bhaviSyat_ca zilAyAm zAla.bhaJjikA ||6|46|20||

.

zaGkha.padma.Adikam lokam pASaNe likhyate yathA bhUtam bhavat_bhaviSyat ca

zilAyAm zAla.bhaJjikA

.

*vlm.20. As it is the practice of men to paint blocks of stones, with the figures of lotuses, conch shells and the like images; so it is the tendency of the fanciful mind, to picture many fantastic of all times in the solid rock of the soul. (The soul like a crystal stone is wholly blank in itself, it is only the imaginative mind, that tinges it in different shades and colours).

*sv.20 Even if a sculptor 'creates' different forms in the rock, it is still rock: even so in the case of this cosmic consciousness which is a homogeneous mass of consciousness.

 

तथा_अस्ति तत्र तत्.सर्वम् संस्थानम् वस्तुतो यथा

tathA_asti tatra tat.sarvam saMsthAnam vastuta:_yathA |

उपल.अन्तः संनिवेशो नाना.आत्मा_अपि_एक-पिण्डताम् ॥६।४६।२१॥

upala.anta: saMniveza:_nAnA.AtmA_api_eka.piNDatAm ||6|46|21||

.

tathA_asti tatra tat.sarvam saMsthAnam vastuta:_yathA upala.anta: saMniveza: nAnA.AtmA_api_eka.piNDatAm

.

thus it is there

:

That is everything existent =

vastuto yathA – as from substantiality =

upala.anta: - within the stone

saMniveza: - a construction, so too

nAnA.AtmA_api - tho various selfs

eka.piNDatAm – in the state of one lump.

*vlm.21. All things in the world appear to be situated exactly in the same state, as the various figures carved on the breast of a stone, seem to be separate tho they are bellied in the same relief.

*sv.21-23 Even as the solid rock contains potentially diverse figures which can be carved out of it, the diverse names and forms of the creatures of this universe exist potentially in cosmic consciousness.

 

 

 

http://www.kaboodle.com/reviews/stone-lotus-bowl

 

 

यथा_आदत्ते तथा_एषा चित् पिण्ड.आकार=एकिकाम् घनाम्

yathA_Adatte tathA_eSA cit piNDa.AkAra=ekikAm ghanAm |

यथा पद्मः शिला.कोशाद् अभिन्नस् तद् वपुर् मयः ॥६।४६।२२॥

yathA padma: zilA.kozAt_abhinna:_tat.vapu:.maya: ||6|46|22||

.

yathA Adatte – as it projects

tathA eSA - thus this

cit.piNDa.AkAra.ekikAm - Consciousness-lump.formation in unity

ghanAm – is solid

yathA padma: zilA.kozAt_abhinnas – as a carved lotus separate from its sheath of stone

tad.vapur.maya: - is a body made of That.

*vlm.22. As the carved lotus is not distinct from the body of the stone, so no part of existence is set apart from the substantiality of the divine intellect; which represents its subtile Ideas in their condensed forms.

*sv.21-23_.. Even as rock remains rock, carved or uncarved, consciousness remains consciousness whether the world appears or not. The world-appearance is but an empty expression; its substance is naught but consciousness.

 

तथा र्गश् चितः_रूपाद् अभिन्नः_अपि पुर् मयः

tathA sarga:_cita:_rUpAt_abhinna:_api vapu:.maya: |

सुषुप्त.अवस्थया चक्र=पद्म-लेखाः शिला.उदरे ॥६।४६।२३॥

suSupta.avasthayA cakra=padma.lekhA: zilA.udare ||6|46|23||

.

tathA sarga:_cita:_rUpAt abhinna:_api vapu:.maya: suSupta.avasthayA cakra=padma.lekhA: zilA.udare

.

thus creation

tho not different from a form of Consciousness

is a body

animated in a manifesting state of dream

like the rounded lotus.petals carved from the substance of a stone

.

*AS: The lines of images of the lotus are latent inside the stone,

and thus they are both different from and same as the stone.
*vlm.23. This formal creation is as inseparable from the formless intellect of god, as the circular forms of lotus flowers which are carved in a stone, are not separate from the great body of the shapeless stone.

* tathA sarga: - thus creation cita: rUpAt abhinna: api - tho not different from a form of Consciousness vapur.maya: - is a body animated suSupta.avasthayA - in a manifest state of dream cakra.padma.lekhA: zilA-udare - like the rounded lotus.petals carved from the substance of a stone.

 

यथा स्थिताः_चितेः_अन्तः_तथा_इयम् जगद् आवली

yathA sthitA:_cite:_anta:_tathA_iyam jagat.AvalI |

शिलान्तः पद्म-लेख.ली मरिच.न्तश् चमत्कृतिः ॥६।४६।२४॥

zilAnta: padma.lekha.AlI marica.anta:_camatkRti: ||6|46|24||

.

as they are seated in Conscious Affectivity

thus is this series of worlds

:

within a stone there is a round of lotus.petals

within a pepper there's a hot surprise

.

yathA sthitA:_cite:_anta: tathA_iyam jagat.AvalI zilAnta: padma.lekha.AlI marica.anta:_camatkRti:

.

#ci - #citi: चितिः ‑f.‑ a layer or stack (of wood or bricks &c.) collecting , gathering W. a heap , multitude Prab. ii , 17 +

#cit - *citi: ‑f.‑ understanding VS. ; -m.‑ the thinking mind Devim.5.36 Prab. •• Ott. #citi – the natural Affective process of chit.Consciousness +

*vlm.24. These endless chains of worlds are all linked up in the boundless intellect of the Deity; in the same manner as the clusters of lotus flowers are carved together in a stone; and as a great many seeds, are set together in the inside of a long pepper.

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

 

_उदेति _अस्तम् आयाति यथा सर्गः_तथा चितौ

na_udeti na_astam AyAti yathA sarga:_tathA citau |

यथा पुरन्ध्र्या त्यो ऽन्तो मज्जा वा बिल्वगा यथा ॥६।४६।२५॥

yathA purandhryA martya:_anta:_majjA vA bilvagA yathA ||6|46|25||

.

na_udeti na_astam AyAti yathA – as it neither comes to rise nor set =

sarga:_tathA – the Creation thus is =

citau – in Consciousness =

yathA purandhryA martya:_anta:_majjA vA bilvagA yathA

*vlm.25. These revolving worlds have neither their rise nor fall in the sphere of the infinite intellect, but they remain as firm as the kernel of a bel fruit, and as fixed as the fidelity of a faithful wife.

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

नोदेति नास्तमायाति यथा सर्गस्तथाचितौ

यथा पुरन्ध्र्यां मर्त्योऽन्तर्मज्जा वा बिल्वगा यथा ।। २५

*VA. (from previous) like outlines of lotuses in the stone, or hotness in pepper do not

arise nor set,

so also the creation in the cit (does not arise or sets).

The second half is not clear. I guess it is connected with the next

like good wife in death??? or the flesh of bilva fruit,

so also endless countless variations in cit as worlds and universes,

which are just empty meaningless expressions

*AS: As AB explains it, the beloved husband of a good wife is firmly inside her mind, even though he is mortal. Thus, the husband may die but not his memory.

 

तथा_अनन्त.विकार.ढ्या चितौ ब्रह्माण्ड.मण्डली

tathA_ananta.vikAra.ADhyA citau brahmANDa.maNDalI |

विकार.आदि द् ए_इति मुधा.एव_उक्तिः_अन्.अर्थिका ॥६।४६।२६॥

vikAra.Adi tat_eva_iti mudhA.eva_ukti:_an.arthikA ||6|46|26||

.

tathA – thus

ananta.vikAra.ADhyA – ripening in ifinite change

citau – in affective Consciousness

brahmANDa.maNDalI – the sphere of the Cosmic Egg

vikAra.Adi tadeva.iti

mudhA_iva_ukti:_an.arthikA

*vlm.26. The revolution of worlds and their changing scenes, that are seen to take place in their situation in the Divine Intellect, do not prove the changeableness of the all containing Infinite Mind, because its contents of finite things are so changeable in their nature. (The container is not necessarily of the nature of its contents).

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

 

तत्ताम् समुपयाति_आशु जल.बिन्दुः_इव_अम्भसि

tattAm samupayAti_Azu jala.bindu:_iva_ambhasi |

अनन्तत्वाच् चितेर् एतत्_विकार.आदि चितेः_इति ॥६।४६।२७॥

anantatvAt_cite:_etat_vikAra.Adi cite:_iti ||6|46|27||

.

tattAm samupayAti_Azu jala.bindu:_iva_ambhasi anantatvAt_cite:_etat vikAra.Adi cite:_iti

.

तत्ताम् समुपयाति_आशु One soon comes to union with That.ness, जल.बिन्दुः_इव अम्भसि like a water.drop in heavenly waters, अन्.अन्तत्वात् चितेः because of the unboundedness of consciousness एतद् विकार.आदि चितेः_इति this change.ful quality of consciousness, is like that. –

*vlm.27. All these changes and varieties subside at last in the divine intellect, as the waves and drops of water sink down in the Sea; and the only change which is observable in the Supreme Intellect, is its absorption of all finite changes into its

infinity. (All finite forms and their temporary transformations, terminate finally into infinity).

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

#yA —>#upayA —>#samupayA - come near (together), unite, draw.together-with.

#kR —>#vikAra –m.- change of form or nature, deviation from any natural state, transformation, change (esp. for the worse) of bodily or mental condition; •• an apparition, spectre; •-• (in_sAMkhya) That which is evolved from a previous source or #prakRti; (there are 7 vikAras, namely buddhi Intellect, and ahamkAra "I"-Nature plus the 5 #tanmAtra.s (which are the domain of #citta).; these are also producers, inasmuch as from them come the 16 vikAras which are only productions, namely the 5 #mahA-bhUtAni. q.v, and the 11 organs, namely the 5 #buddhIndriyANi. or organs of sense, the 5 #karmendriyANi. or organs of action, and #manas, "the mind")

*jd.27 - तत्ताम् समुपयाति_आशु One soon comes to union with That.ness, जल.बिन्दुः_इव अम्भसि like a water.drop in heavenly waters, अन्.अन्तत्वात् चितेः because of the unboundedness of consciousness एतद् विकार.आदि चितेः_इति this change.ful quality of consciousness, is like that. –

 

उक्त्या सम्पद्यते च् च तत्.लयेन विलीयते

uktyA sampadyate yat_ca tat.layena vilIyate |

ब्रह्म_एव_इदम् विकार.आदि विकार.द्य् अर्थ.र्जितम् ॥६।४६।२८॥

brahma_eva_idam vikAra.Adi vikAra.Adi_artha.varjitam ||6|46|28||

.

uktyA sampadyate yat ca - what is established by a word

tal.layena vilIyate – by that subsidence disappears

brahmaiva idam vikArAdi – only brahmic is this process of change

vikArAdy-artha.varjitam – without the sense of a process of change

.

*vlm.28. The word (Fiat) that has produced this all, causes their changes and dissolutions also in itself. Know then that Brahma from whom this fiat and these changes have sprung, and all these being accompanied with Brahma and the original fiat, the word change is altogether meaningless. (There is no new change from what is ordained from the beginning).

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

* uktyA sampadyate yat ca - what is established by a word tal.layena vilIyate – by that subsidence disappears brahmaiva idam vikArAdi – only brahmic is this process of change vikArAdy-artha.varjitam – without the sense of a process of change.

 

वर्जन.वर्जने ऽर्थस्य ब्रह्म_एव_अनन्तता.शात्

varjana.avarjane_arthasya brahma_eva_anantatA.vazAt |

ब्रह्म स्थितम् विकार.आदि ब्रह्म_एव_उत्पादितम् क्रमात् ॥६।४६।२९॥

brahma sthitam vikAra.Adi brahma_eva_utpAditam kramAt ||6|46|29||

.

varjana.avarjane_arthasya brahmaiva_anantatA.vazAt

brahma sthitam vikAra.Adi - the brahman.Immensity existing as forms of change

brahmaiva_utpAditam kramAt – only the brahman

.

*vlm.29. Brahma being both the mainspring as well as the main stay of all changes in nature; He is neither excluded from or included under any change, which occur in the sphere of his immensity: (i. e. The spirit of god being the unchanging source of all phenomenal changes, is not exempted from the mutations that occur in his infinity).[delete bracket] So says the poet. "These as they change are but the varied god &c." Thompson).)

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

 

अत्र_अन्य.र्थम् इदम् विद्धि मृग.तृष्ण.म्भसा समम्

atra_anya.artham idam viddhi mRga.tRSNa.ambhasA samam |

बीजम् पुष्प.ल.अन्तस्थम् बीज.न्तर् .न्यद् आत्मकम् ॥६।४६।३०॥

bIjam puSpa.phala.antastham bIja.antar na.anyat_Atmakam ||6|46|30||

.

know this, for what its worth:

it's like a thirsty deer lured by mirage water

 :

the seed comes before flower and fruit : their nature is in the seed, not later

.

atra_anya.artham idam viddhi mRga.tRSNa.ambhasA samam bIjam puSpa.phala.antastham bIja.antar na.anyat_Atmakam

.

*vlm.30. And know this in one or other of the two senses, that the change of the divine spirit in the works of creation, resembles the change or development of the seed into its stem, fruits and flowers and other parts; or that it is a display of delusion máya like the appearance of water.in the-mirage.

*sv.24-30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

* atra. here anya.artham – the sense of an Other idam viddhi – know this to be mRgatRSNa.ambhasA – as mirage.water samam – the same bIjam – the seed puSpa.phala.anta.stham – puSpa.phala flower-fruit_ anta.stha after/within.set — that is latent within — the fruit follows the flower; — bIja.antar – within its seed — na.anyad Atma.kam – there is no other bit of self

 

यादृशी बीज.सत्ता सा भवन्ती यात्य् अ_उत्तरम्

yAdRzI bIja.sattA sA bhavantI yAti_atha_uttaram |

चिद्.घने चिद्.घनत्वम् यत् * एव त्रि.जगत्.क्रमः ॥६।४६।३१॥

cit.ghane cit.ghanatvam yat sa* eva tri.jagat.krama: ||6|46|31||

.

yAdRzI - just as, in the same way

bIja.sattA - seed.suchness, essence

sA bhavantI - it becoming =

yAty atha uttaram - reaches then its highest state

cid.ghane - in substantive consciousness

cid.ghana.tvam yat - what becomes substantial consciousness

sa eva tri.jagat.krama: - is just that series of the three worlds

.

*vlm.31. As the substance of seed goes on gradually transforming itself into the various states of its development, so the density of the divine intellect (or spirit) condenses itself the more and more in its production of solid and compact world, and this is the course of the formation of the cosmos by slow degrees.

*sv.30f. Since the seed does not contain anything other than the seed, even the flowers and the fruits are of the same nature as the seed: the substance of the seed is the substance of subsequent effects, too.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

* yAdRzI - just as, in the same way bIja.sattA - seed.suchness, essence sA bhavantI - it becoming =yAty atha uttaram - reaches then its highest state cid.ghane - in substantive consciousness cid.ghana.tvam yat - what becomes substantial consciousness sa eva tri.jagat.krama: - is just that series of the three worlds.

 

एकत्वम् एतयोः_द्वित्वम् क.अभावे द्वयोः क्षतिः

ekatvam etayo:_dvitvam eka.abhAve dvayo: kSati: |

जगद् अन्य.भव.द्भूतिः_ कदाचित् तत्_ईदृशम् ॥६।४६।३२॥

jagat_anya.bhava.udbhUti:_na kadAcit tat_IdRzam ||6|46|32||

.

ekatvam – the oneness

etayor – of.these.two

dvitvam – the twoness

eka.abhAve – in the one-absence

dvayo: – of the two

kSati:

jagat-anya.bhava_udbhUti:

na kadAcit – not at any time

tad IdRzam – That is so

kSati

udbhUti

*vlm.32. The union of the seed with the process of its development forms the duality, that is destroyed by the loss of either of these. It is imagination only that paints the world as a dull material thing, when there is no such grossness in the pure intellect. (The gloss explains this passage to mean that, It is the doctrine of dualists to maintain the union of the productive seed or spirit of god, with the act of producing the material

world to be coeternal, and the one becomes null without the other, but this tenet is refuted on the ground of the impossibility of the Combination of the immaterial with the material, whence the material world is proved to be a nullity and mere illusion).

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

चिद् अ.चिन् न कदाचिच् च द्वयम् न्तो मिथो ऽद्वयम्

cit_a.cit_na kadAcit_ca dvayam anta:_mitha:_advayam |

महा.शिला_अन्तरे भेदो ले.आत्मा_अस्ति यथा बहुः ॥६।४६।३३॥

mahA.zilA_antare bheda:_lekha.AtmA_asti yathA bahu: ||6|46|33||

.

*cid acit na kadAcit ca dvayam antarmitho advayam mahAzilA-antare bheda: lekhAtmA asti yathA bahu:

.

*vlm.33. The intellect and dull matter cannot both combine together, nor can the one be included under the other, therefore the ideal world resembles the marks inscribed in the stone and no way different in their natures.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

रेखा-उपरेख.वलिता यथा_एका पीवरी शिला

rekhA-uparekha.avalitA yathA_ekA pIvarI zilA |

तथा त्रैलोक्य.लितम् ब्रह्म_एकम् इति दृश्यते ॥६।४६।३४॥

tathA trailokya.valitam brahma_ekam iti dRzyate ||6|46|34||

.

rekha_uparekha.avalitA

yathA ekA pIvarI zilA – as one thick stone +

tathA trailokya.valitam – thus the with.threeWorlds-garnished

<brahma_ ekam> iti – the brahman.Immensity is One — dressed

dRzyate – is seen to appear —

#likh* -#rekhA रेखा [लिख्-अच् लस्य] - A line, streak; • small portion, as much as a line; • A row, range, line, series; • appearance (#rekhayA end-comp. under the appearance of; rekhAm na >labh, not to attain even to the appearance of, not to be at all equal to; deceit, fraud (= chadman.

*vlm.34. As the pith and marrow of a fruit, is no other than the fruit itself; so the cosmos forms the gist of the solid intellect, and no way seperable[separable] from the same; which is like a thick stone containing marks, undermarks, underlined under one another.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

एतच्*छिला.अन्तर्-अब्ज.दि यथा नित्यम् सुषुप्तकम्

etat**zilA.antar-abja.Adi yathA nityam suSuptakam |

_अस्तम् एति _उदेति तथा_अहन्ता जगद्.गतिः ॥६।४६।३५॥

na_astam eti na ca_udeti tathA_ahantA jagat-gati: ||6|46|35||

.

etat zilA.antar-abja.Adi yathA - as this stone.within-lotus.&c

nityam suSuptakam - is ever a thing of dream/imagination

na astam eti na ca udeti - does not go to setting not does it rise

tathA_ahantA jagat-gati: - thus Egoity, the way of the world

.

*vlm.35. So we see the three worlds lying under one another, in the womb of the unity of god; as we behold the sleeping and silent marks of lotuses and conch shells, inscribed in the hollow of a stone.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

* etat zilA.antar-abja.Adi yathA - as this stone.within-lotus.&c nityam suSuptakam - is ever a thing of dream/imagination na astam eti na ca udeti - does not go to setting not does it rise tathA_ahantA jagat-gati: - thus Egoity, the way of the world.

 

यथा शिल.अन्तर्-लेखा=आदि भिद्यते शिल.अन्तरात्

yathA zila.antar-lekhA=Adi bhidyate na zila.antarAt |

तत्.सारत्वाज् जत्.कर्तृ कर्तृत्व.आदि=जगच्.चितिः ॥६।४६।३६॥

tat.sAratvAt_jagat-kartR kartRtva.Adi=jagat.citi: ||6|46|36||

.

yathA – as

zilA.antar-lekhA=Adi – the image (vein of ore) in stone

bhidyate na zilA-antarAt – is not different than the inner mountain

tat.sAratvAt – than That Essence

jagat-kartR – the maker of the world (is not different)

kartRtva.Adi=jagac-citi: -

the (effective) process of doership as the affective process of the world

.

*vlm.36. There is no rising nor setting (i. e. the beginning or end), of the course of the world (in the mind of god); but every thing is as fixed and immovable in it, as the inscription carved in a stone.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

यथा शिला.अन्तर्-अब्जानाम् स्पन्द.अस्पन्द-भव.अभवाः

yathA zilA.antar-abjAnAm spanda.aspanda.bhava.abhavA: |

विषयत्वम् गच्छन्ति कर्तरो जतस् तथा ॥६।४६।३७॥

viSayatvam na gacchanti kartara:_jagata:_tathA ||6|46|37||

.

yathA zilA.antar-abjAnAm - as of the lotuses within a stone

spandAspanda.bhavAbhavA: - moving.unmoving-being.unbeing

viSayatvam na gacchanti - they do not come to objectivity

kartaro jagata:_tathA - thus of the doer of the world

.

*vlm.37. It is the pith and marrow of the divine intellect, that causes the creative power and the act of creation; as it is the substance of the stone, that produces and reduces the figures in the stone.

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

.इदम् कदा.चित् क्रियते कदा.चन नश्यति

na.idam kadA.cit kriyate na kadA.cana nazyati |

अद्रिवत्.प्रभव.ल्लास.विलासावेदन.त्मकम् ॥६।४६।३८॥

adrivat.prabhava.ullAsa.vilAsAvedana.Atmakam ||6|46|38||

.

na.idam kadA.cit kriyate - not this whenever is done

na kadA.cana nazyati – not whenever is it destroyed

adrivat.prabhava_ullAsa.vilAsAvedana.Atmakam

m mountainlike.prabhava_ullAsa.vilAsAvedana.bitoself

.

*vlm.38. As the figures in the stone, have no action or motion of their own; so the agents of the world have no action of theirs, nor is this world ever created or destroyed at any time; (but it continues for ever as carved in the mind of god).

*sv.31b-38 Even so, the homogeneous mass of cosmic consciousness does not give rise to anything other than what it is in essence. When this truth is realised, duality ceases. Consciousness never becomes un-consciousness. If there is modification, that too is consciousness.

 

यथा यत्र द् आकारम् तथा तत्र तद् एव हि

yathA yatra yat_AkAram tathA tatra tad eva hi |

ब्रह्म.त्ता.त्मकम् सर्वम् सुषुप्त.स्थम् इव स्थितम् ॥६।४६।३९॥

brahma.sattA.Atmakam sarvam suSupta.stham iva sthitam ||6|46|39||

.

yathA yatra - however wherever

yad AkAram - what embodied.form

tathA tatra - thusever therever

tad eva hi - That is also +

brahma.sattA=Atmakam sarvam - everything is a Selfling of the Immensity as a state of BeingSo

suSupta.stham iva sthitam – situate as.if set in a dream

.

*vlm.39. Every thing stands as fixed in the mind of god, as if they were the firm and immovable rocks; and all have their forms and positions in the same manner as they are ordained and situated in the Divine Mind.

*sv.39-41 Hence, whatever there may be, wherever and in whatever form — all this is Brahman. All these exist forever in their potential state in the mass of homogeneous consciousness.

 

भूरि.भा.विकार.ड्यो यो ऽयम् जगद् उरु.भ्रमः

bhUri-bhAva.vikAra.ADhya:_ya:_ayam jagat_uru-bhrama: |

सुषुप्तम् एव तत्_विद्धि शिलान्तः पङ्कज.आदिवत् ॥६।४६।४०॥

suSuptam eva tat_viddhi zilAnta: paGkaja.Adivat ||6|46|40||

.

this manifold being

the changing richness which is this wide-wandering world

is just a dream

:

know it as a sort of lotus in a stone

.

bhUri-bhAva.vikAra.ADhya: ya:_ayam jagat_uru-bhrama: suSuptam eva tat_viddhi zilAnta: paGkaja.Adivat

.

*vlm.40. All things are filled with the essence of god, and remain as somnolent in the Divine mind; the various changes and conditions of things that appear to us in this world, are the mere vagaries of our erroneous fancy; for every thing is as fixed and unchanged in the mind of god, as the dormant images on a stone.

 

नित्यम् सुषुप्त-पदम् एव जगद्.विलासः

nityam suSupta.padam eva jagat.vilAsa:

सम्यक्-प्रशान्त.-चिद्.घ-.आत्मकत्वात्

samyak.prazAnta.sama.cit.ghana.kha.AtmakatvAt |

पद्माः शिला.न्तर् इ सर्ग-शास् त्व् असरा

padmA: zilA.anta:_iva sarga.dazA:_tu_asarA

दृष्टो न देहम् उपयान्ति कदा.चिद् ए ॥६।४६।४१॥

dRSTA:_na deham upayAnti kadA.cit_eva ||6|46|41||

.

nityam suSupta.padam eva

eternally the Sleep.state only

jagat.vilAsa:

the world.play, from the state of

samyak.prazAnta.sama.Conscious-cloud.space.Atmaka

padmA: zilA.anta:_iva

like lotuses in stone

sarga.dazA:_tu_asarA: - but all creations essenceless

dRSTA: na deham - are not perceived as body

upayAnti kadA.cid eva – whenever they may come together.

*vlm.41. All actions and motions of things are as motionless in mind of god, as the carved lie asleep in the hollow of a stone. It is the wrong superfluous view of things, that presents to us all these varieties and changes; but considered in the true and

spiritual light, there is body nor any change that presents itself to our sight.

*sv.39-41 Hence, whatever there may be, wherever and in whatever form — all this is Brahman. All these exist forever in their potential state in the mass of homogeneous consciousness.

 

om

 

 

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y3067.021/FM.3.67.21

 

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FM6047 ABOUT THE STONE 2.SP10 .z35

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FM.6.47 ABOUT THE STONE 2.SP10

Jiva Das

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Sep 8, 2021, 1:30:13 PMSep 8
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राम उवाच

rAma uvAca |

भगवन्_सर्व.सार.ज्ञ त्वया एषा बिल्व.रूपिणी

bhagavan_sarva.sAra.jJa tvayA eSA bilva.rUpiNI |

महा.चित् घन=सत्ता_इह कथिता_इति तिर् म ॥६।४६।०१॥

mahA.cit ghana=sattA_iha kathitA_iti mati:_mama ||6|46|01||

चित्.मज्जा.रूपम् अखिलम् अहंता.आदि_इदम् आततम्

cit.majjA.rUpam akhilam ahaMtA.Adi_idam Atatam |

मनाग् अपि भेदो ऽस्ति द्वैत.ऐक्य.कलना=आत्मकः ॥६।४६।०२॥

na manAk_api bheda:_asti dvaita.aikya.kalanA=Atmaka: ||6|46|02||

वसिष्ठ उवाच ।

vasiSTha uvAca |

यथा ब्रह्माण्ड.कुश्माण्ड.मज्जा.मेरु.आदि.संस्थितिः

yathA brahmANDa.kuzmANDa.majjA.meru.Adi.saMsthiti: |

तथा चिद्.बिल्व.मज्जा_इयम् ब्रह्माण्ड.आदि.जगत्.स्थितिः ॥६।४६।०३॥

tathA cit.bilva.majjA_iyam brahmANDa.Adi.jagat.sthiti: ||6|46|03||

सृष्टि=चिद्.बिल्व.मज्जा स्यात् स्व.धार=अन्यत्व.म्भवे

sRSTi=cit.bilva.majjA syAt sva.AdhAra=anyatva.sambhave |

विनाशः सर्वगस्य_अस्य _एतत् सम्भवत्य् अलम् ॥६।४६।०४॥

vinAza: sarvagasya_asya na ca_etat sambhavati_alam ||6|46|04||

चितेः_मरीच.बीजस्य जगद् आख्या चमत्कृतिः

cite:_marIca.bIjasya jagat.AkhyA camatkRti: |

स्थिता सौषुप्त.सौम्यान्तः शिला.अन्तःसंनिवेशवत् ॥६।४६।०५॥

sthitA sauSupta.saumyAnta: zilA.anta:saMnivezavat ||6|46|05||

अत्र_इमाम् न्दु.वदन चित्राम् विस्मय.कारिणीम्

atra_imAm indu.vadana citrAm vismaya.kAriNIm |

वर्ण्यमानम् मया रम्याम् अन्याम् आख्यायिकाम् शृणु ॥६।४६।०६॥

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu ||6|46|06||

स्निग्धा स्पष्टा मृदु.स्पर्शा महा.विस्तार.शालिनी

snigdhA spaSTA mRdu.sparzA mahA.vistAra.zAlinI |

निबिडा नित्यम् अक्षुब्धा क्वचिद् अस्ति महाशिला ॥६।४६।०७॥

nibiDA nityam akSubdhA kvacit_asti mahAzilA ||6|46|07||

तस्याम् अन्तः प्रफुल्लानि पद्मानि सु.बहून्य् अपि

tasyAm anta: praphullAni padmAni su.bahUni_api |

सरस्याम् इव रम्याणि तान्य् अनन्तानि सन्ति वै ॥६।४६।०८॥

sarasyAm iva ramyANi tAni_anantAni santi vai ||6|46|08||

अन्योन्य.प्रोत.पत्राणि मिथः_विघटितानि

anyonya.prota.patrANi mitha:_vighaTitAni ca |

मिथ्यश् च उप.निगूढानि गूढानि प्रकटानि ॥६।४६।०९॥

mithya:_ca upa.nigUDhAni gUDhAni prakaTAni ca ||6|46|09||

धो मुखानि_ऊर्ध्व.मुखान्य् अपि तिर्यक्.मुखानि

adha:_mukhAni_Urdhva.mukhAni_api tiryak.mukhAni ca |

मिथो मिलित=मूलानि मिथःप्रोत.मुख्यान्य् अपि ॥६।४६।१०॥

mitha:.milita=mUlAni mitha:prota.mukhyAni_api ||6|46|10||

कर्णिका.जाल.मूलानि मूल.अन्तः.कर्णिकानि

karNikA.jAla.mUlAni mUla.anta:.karNikAni ca |

ऊर्ध्व.मूलान्य् अधो मूलान्य् अ.मूलान्य् इतराणि ॥६।४६।११॥

Urdhva.mUlAni_adha:.mUlAni_a.mUlAni_itarANi ca ||6|46|11||

तेषाम् निकटे सन्ति शङ्काः शत.हस्र.शः

teSAm ca nikaTe santi zaGkA: zata.sahasra.za: |

चक्र.घाश् च महाकाराः पद्मवत् संनिवेशिनः ॥६।४६।१२॥

cakra.oghA:_ca mahAkArA: padmavat saMnivezina: ||6|46|12||

राम उवाच

rAma uvAca |

सत्यम् एतत्_मया दृष्टा तादृशी सा महा.शिला

satyam etat_mayA dRSTA tAdRzI sA mahA.zilA |

शालग्रमे रेर् धाम्नि विद्यते परिवारिणी ॥६।४६।१३॥

zAlagrame hare:_dhAmni vidyate parivAriNI ||6|46|13||

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् एतत्_विजानासि दृष्टवान् असि ताम् शिलाम्

evam etat_vijAnAsi dRSTavAn asi tAm zilAm |

यः यः_ तत्र वै प्राणः मस् तादृग् अनन्तरः ॥६।४६।१४॥

ya: ya:_ca tatra vai prANa: sama:_tAdRk.anantara: ||6|46|14||

मया त्व् इयम् .पूर्वा_एव शिला_इह कथिता तव

mayA tu_iyam a.pUrvA_eva zilA_iha kathitA tava |

यस्याम् न्तो महा.कुक्षौ सर्वम् अस्ति _अस्ति ॥६।४६।१५॥

yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca ||6|46|15||

चिच्*छिला_एषा मया_उक्ता* ते यस्याम् अन्तः_जगन्ति वै

cit**zilA_eSA mayA_uktA* te yasyAm anta:_jaganti vai |

घनत्व~क.आत्मकत्व.आदि.शाद् ए शिला_एव चित् ॥६।४६।१६॥

ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA_eva cit ||6|46|16||

अपि_अत्यन्त.घन.ङ्गायाः सु.नी.रन्ध्र.कृतेः_अपि

api_atyanta.ghana.aGgAyA: su.nI.randhra.AkRte:_api |

विद्यते ऽन्तर्.जगत्.वृन्दम् व्योम्नि_इव विपुल.अनिलः ॥६।४६।१७॥

vidyate_antar.jagat.vRndam vyomni_iva vipula.anila: ||6|46|17||

द्यौः क्षमा वायुः_आकाशम् पर्वताः सरितः_दिशः

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

सन्ति तस्याम् शिलायाम् सुषिरम् मनाग् अपि ॥६।४६।१८॥

santi tasyAm zilAyAm ca suSiram na manAk_api ||6|46|18||

अस्याम् एव घन.ङ्ग.त्म जगत् पद्मम् विजृम्भते

asyAm eva ghana.aGga.Atma jagat padmam vijRmbhate |

एतस्माद् वस्तुतो न_अन्यद् अन्यच्*छुद्ध.त्मकम् वा ॥६।४६।१९॥

etasmAt_vastuta:_na_anyat_anyat**chuddha.Atmakam ca vA ||6|46|19||

शङ्ख.पद्म.दिकम् लोकम् पाषणे लिख्यते यथा

zaGkha.padma.Adikam lokam pASaNe likhyate yathA |

भूतम् भवद् भविष्यच् च शिलायाम् शाल.भञ्जिका ॥६।४६।२०॥

bhUtam bhavat_bhaviSyat_ca zilAyAm zAla.bhaJjikA ||6|46|20||

तथा_अस्ति तत्र तत्.सर्वम् संस्थानम् वस्तुतो यथा

tathA_asti tatra tat.sarvam saMsthAnam vastuta:_yathA |

उपल.अन्तः संनिवेशो नाना.आत्मा_अपि_एक.पिण्डताम् ॥६।४६।२१॥

upala.anta: saMniveza:_nAnA.AtmA_api_eka.piNDatAm ||6|46|21||

यथा_आदत्ते तथा_एषा चित् पिण्ड.आकार=एकिकाम् घनाम्

yathA_Adatte tathA_eSA cit piNDa.AkAra=ekikAm ghanAm |

यथा पद्मः शिला.कोशाद् अभिन्नस् तद् वपुर् मयः ॥६।४६।२२॥

yathA padma: zilA.kozAt_abhinna:_tat.vapu:.maya: ||6|46|22||

तथा र्गश् चितः_रूपाद् अभिन्नः_अपि पुर् मयः

tathA sarga:_cita:_rUpAt_abhinna:_api vapu:.maya: |

सुषुप्त.अवस्थया चक्र=पद्म.लेखाः शिला.उदरे ॥६।४६।२३॥

suSupta.avasthayA cakra=padma.lekhA: zilA.udare ||6|46|23||

यथा स्थिताः_चितेः_अन्तः_तथा_इयम् जगद् आवली

yathA sthitA:_cite:_anta:_tathA_iyam jagat.AvalI |

शिलान्तः पद्म.लेख.ली मरिच.न्तश् चमत्कृतिः ॥६।४६।२४॥

रेखा.उपरेख.वलिता यथा_एका पीवरी शिला

rekhA.uparekha.avalitA yathA_ekA pIvarI zilA |

तथा त्रैलोक्य.लितम् ब्रह्म_एकम् इति दृश्यते ॥६।४६।३४॥

tathA trailokya.valitam brahma_ekam iti dRzyate ||6|46|34||

एतच्*छिला.अन्तर्.अब्ज.दि यथा नित्यम् सुषुप्तकम्

etat**zilA.antar.abja.Adi yathA nityam suSuptakam |

_अस्तम् एति _उदेति तथा_अहन्ता जगद्.गतिः ॥६।४६।३५॥

na_astam eti na ca_udeti tathA_ahantA jagat.gati: ||6|46|35||

यथा शिल.अन्तर्.लेखा=आदि भिद्यते शिल.अन्तरात्

yathA zila.antar.lekhA=Adi bhidyate na zila.antarAt |

तत्.सारत्वाज् जत्.कर्तृ कर्तृत्व.आदि=जगच्.चितिः ॥६।४६।३६॥

tat.sAratvAt_jagat.kartR kartRtva.Adi=jagat.citi: ||6|46|36||

यथा शिला.अन्तर्.अब्जानाम् स्पन्द.अस्पन्द.भव.अभवाः

yathA zilA.antar.abjAnAm spanda.aspanda.bhava.abhavA: |

विषयत्वम् गच्छन्ति कर्तरो जतस् तथा ॥६।४६।३७॥

viSayatvam na gacchanti kartara:_jagata:_tathA ||6|46|37||

.इदम् कदा.चित् क्रियते कदा.चन नश्यति

na.idam kadA.cit kriyate na kadA.cana nazyati |

अद्रिवत्.प्रभव.ल्लास.विलासावेदन.त्मकम् ॥६।४६।३८॥

adrivat.prabhava.ullAsa.vilAsAvedana.Atmakam ||6|46|38||

यथा यत्र द् आकारम् तथा तत्र तद् एव हि

yathA yatra yat_AkAram tathA tatra tad eva hi |

ब्रह्म.त्ता.त्मकम् सर्वम् सुषुप्त.स्थम् इव स्थितम् ॥६।४६।३९॥

brahma.sattA.Atmakam sarvam suSupta.stham iva sthitam ||6|46|39||

भूरि.भा.विकार.ड्यो यो ऽयम् जगद् उरु.भ्रमः

bhUri.bhAva.vikAra.ADhya:_ya:_ayam jagat_uru.bhrama: |

सुषुप्तम् एव तत्_विद्धि शिलान्तः पङ्कज.आदिवत् ॥६।४६।४०॥

suSuptam eva tat_viddhi zilAnta: paGkaja.Adivat ||6|46|40||

नित्यम् सुषुप्त.पदम् एव जगद्.विलासः

nityam suSupta.padam eva jagat.vilAsa:

सम्यक्.प्रशान्त..चिद्.घ..आत्मकत्वात्

samyak.prazAnta.sama.cit.ghana.kha.AtmakatvAt |

पद्माः शिला.न्तर् इ सर्ग.शास् त्व् असरा

padmA: zilA.anta:_iva sarga.dazA:_tu_asarA

दृष्टा* न देहम् उपयान्ति कदा.चिद् ए ॥६।४६।४१॥

dRSTA:_na deham upayAnti kadA.cit_eva ||6|46|41||

||

 

om

 

 

 

FM.6.47

 

The Story

of

THE STONE

 

Râma said—

 

भगवन्_सर्व.सार.ज्ञ त्वया एषा बिल्व.रूपिणी

bhagavan_sarva.sAra.jJa tvayA eSA bilva.rUpiNI |

महा.चित् घन=सत्ता_इह कथिता_इति तिर् म ॥६।४६।०१॥

mahA.cit ghana=sattA_iha kathitA_iti mati:_mama ||6|46|01||

.

Lord, you know all.about everything!

&

so

when you spoke of the Wood.apple,

perhaps you meant Great Consciousness becoming substantial

:

this that is Suchness

:

or so I think

.

Lord.Bhagavan, sarva.all/every.sAra.essence.jJa.wise/knower, tvayA.by/with.you eSA.she/this.here bilva.bel.fruit.rUpi.embodied\handsome.NI mahA.great.cit.Consciousness/ever.ghana.dense/thick=sattA.real.state iha.here/itw/now kathita.described/told.A iti.so/"thus"  mati.mind/opinion: mama.my/mine

.

*vlm._.. the essence of the compact intellect, which is the only unit and identic with itself.

* Lord.Bhagavan, sarva.all/every.sAra.essence.jJa.wise/knower, tvayA.by/with.you eSA.she/this.here bilva.bel.fruit.rUpi.embodied\handsome.NI mahA.great.cit.Consciousness/ever.ghana.dense/thick=sattA.real.state iha.here/itw/now kathita.described/told.A iti.so/"thus"  mati.mind/opinion: mama.my/mine

 

चित्.मज्जा.रूपम् अखिलम् अहंता.आदि_इदम् आततम्

cit.majjA.rUpam akhilam ahaMtA.Adi_idam Atatam |

मनाग् अपि भेदो ऽस्ति द्वैत.ऐक्य.कलना=आत्मकः ॥६।४६।०२॥

na manAk_api bheda:_asti dvaita.aikya.kalanA=Atmaka: ||6|46|02||

.

cit.Consciousness/ever.majjA*.rUpa.form/shape/color.m akhilam.entirely ahaMtA."I"ness.Adi.&c idam.this.here Atata*.m | na.no/t manAgapi.even.a.bit bheda.distinct/divided: asti.existing/being dvaita.duality,aikya.unity.kalanA.conception/imagination=Atmaka.soulish:

.

majjA

Atata

.

As merely a form immersed in chit.Consciousness entirely

the "I".ness and its mental forms is this vastness

not.at.all

:

it is a distinction, a bit of Self that causes duality&unity

.

*vlm.2. The whole plenitude of existence together with the personalities of I, thou, this and that form the plenum (or substance), of the intellect; and there is not the least difference between them, as this is one thing and that another. (All this is but one undivided whole, whose body nature is and god the soul. Pope).

 

VASISHTHA said—

 

यथा ब्रह्माण्ड.कुश्माण्ड.मज्जा.मेरु.आदि.संस्थितिः

yathA brahmANDa.kuzmANDa.majjA.meru.Adi.saMsthiti: |

तथा चिद्.बिल्व.मज्जा_इयम् ब्रह्माण्ड.आदि.जगत्.स्थितिः ॥६।४६।०३॥

tathA cit.bilva.majjA_iyam brahmANDa.Adi.jagat.sthiti: ||6|46|03||

.

yathA – as

brahmANDa.kuzmANDa.majjA.meru.Adi.saMsthiti: tathA cit.bilva.majjA iyam brahmANDa.Adi.jagat.sthiti:

.

*vlm.3. Vasishtha answered..As this mundane egg or universe is likened to a gourd fruit, containing the mountains and all other things as its inner substance; so doth the intellect resemble the bel fruit or the grand substratum, that contains even the universe as the kernel inside it.

*sv.1.6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

 

सृष्टि=चिद्.बिल्व.मज्जा स्यात् स्व.धार=अन्यत्व.म्भवे

sRSTi=cit.bilva.majjA syAt sva.AdhAra=anyatva.sambhave |

विनाशः सर्वगस्य_अस्य _एतत् सम्भवत्य् अलम् ॥६।४६।०४॥

vinAza: sarvagasya_asya na ca_etat sambhavati_alam ||6|46|04||

.

sRSTi=cid.bilva.majjA . the creation=consciousness.fruit.juice

sva.AdhAra=anyatva.sambhave vinAza: sarvaga.sya asya na ca etat sambhavat.i alam

 

#majj – to sink, plunge. —>majjan, #majjA –m.. (lit., "sunk or seated within") the marrow of bones (also applied to the pith of plants) RV. &c. (according to _SBr. &c one of the 5 elements or essential ingredients of the body ; in the later medical system that element which is produced from the bones and itself produces semen _suzr.).

.

*vlm.4. But tho the world has no other receptacle beside the Divine intellect, yet it is not Iiterally the kernel inside that crust; (i. e. the substance of that substratum in its literal sense). Because the world has its decay, decline and dissolution also in time, but none of these belong to the nature of the everlasting mind of god).

*sv.1.6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

*VA. when there is no other support for the pulp of bilva fruit, which is cit and creation, there is no destruction of this omnipresent (fruit) and it continues

to exist (always).

*AS: This verse is meant to clarify that even though the सृष्टि is described as the inner pulp of the bilwa fruit chit, it cannot affect the chit. If it were capable of having a different envelope (svAdhAra.anyatva.saMbhave) it may mean to destruction of the all pervasive chit, and that is certainly (alam) not possible.
Usually, the pulp in a fruit determines the state of the fruit itself, and the point is being made that this fruit is very different!!
 

चितेः_मरीच.बीजस्य जगद् आख्या चमत्कृतिः

cite:_marIca.bIjasya jagat.AkhyA camatkRti: |

स्थिता सौषुप्त.सौम्यान्तः शिला.अन्तःसंनिवेशवत् ॥६।४६।०५॥

sthitA sauSupta.saumyAnta: zilA.anta:saMnivezavat ||6|46|05||

.

of citi.the.conceiving.es marIca.pepper.shrub/grain.bIja.seed.sya jagat.world.AkhyA.name/called camatkRti.wonderment: . the wonder called the world sthita.situate.A sauSupta.deep.sleeping.saumya.cool/moonish.anta:.within zila.gleaning.anta:.within.saMniveza.abode/arrangement/condition/ appearance.vat.like/.ful

.

#su 3 #soma #saumya, #saumyI_ mf(/ or )n. mf(/ later  ; once in RV. स्/औम्या)n. (once in AV. स्/औम्य) relating or belonging to सोम (the juice or the sacrifice or the moon.god); " resembling the moon " , placid , gentle , mild (सौम्य voc. " O gentle Sir! " " O good Sir! " " O excellent man! " as the proper mode of addressing a Brahman Mn. I , 125) S3Br. &c &c; cool; auspicious.

*vlm.5. The intellect resembles the hard coating of the pepper seed, containing the soft substance of its pith inside it, and is likened also to block of stone, bearing the sculptured figures peacefully sleeping in it, (All things are engraven in the divine mind).

*sv.1.6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

*VA. The wonder called world is of the cit like a pepper seed (how is that?),

staying in cit like peaceful deep.sleeping inside of a stone.

*AS: Apparently, the pepper seed is hard outside and has soft stuff inside. The cit is compared to it, with the world as its inside. It is also compared with various figures inside a stone . they are not physically in, but a sculptor sees and brings them out.
This is similar to the usual assertion that the statue is always inside the stone, but only a good artist knows how to remove the other stuff! :.) 
* of citi.the.conceiving.es marIca.pepper.shrub/grain.bIja.seed.sya jagat.world.AkhyA.name/called camatkRti.wonderment: . the wonder called the world sthita.situate.A sauSupta.deep.sleeping.saumya.cool/moonish.anta:.within zila.gleaning.anta:.within.saMniveza.abode/arrangement/condition/ appearance.vat.like/.ful

 

अत्र_इमाम् न्दु.वदन चित्राम् विस्मय.कारिणीम्

atra_imAm indu.vadana citrAm vismaya.kAriNIm |

वर्ण्यमानम् मया रम्याम् अन्याम् आख्यायिकाम् शृणु ॥६।४६।०६॥

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu ||6|46|06||

.

atra.imAm . here this,

moon.face,

citrAm vismaya.kAriNIm – amazing waker of marvels

varNyamAnam mayA ramyAm anyAm AkhyAyikAm zRNu

*vlm.6. Here me relate to you, O moon faced Ráma! another pleasant story in tills place which will appear equally charming as well as wondrous to you. (It is the story of stone like Brahma).

*sv.1.6 The Story of the Rock: VASISTHA continued: There is yet another parable, O Rama, to illustrate this further. I shall now narrate that to you.

 

स्निग्धा स्पष्टा मृदु.स्पर्शा महा.विस्तार.शालिनी

snigdhA spaSTA mRdu.sparzA mahA.vistAra.zAlinI |

निबिडा नित्यम् अक्षुब्धा क्वचिद् अस्ति महाशिला ॥६।४६।०७॥

nibiDA nityam akSubdhA kvacit_asti mahAzilA ||6|46|07||

.

snigdhA – smooth

spaSTA . clear.to.see

mRdu.sparzA . soft/gentle to touch

mahA.vistAra.zAlinI . great.expanse.endowed

nibiDA . without a break, compact

nityam akSubdhA . ever undisturbed

kvacid asti mahAshilA . somewhere there is a Great Stone

.

*sv.7 There is a great rock which is full of tenderness and affection, which is obvious and ever clearly perceived, which is soft, which is omnipresent and eternal.

*vlm.7. There is a huge block of stone somewhere, which is as big as it is thick and solid; it is bright and glossy, and cold and smooth to touch; it never wastes or wears out, nor becomes dark and dim.

#bil – to cleave, break #bila #biDa #nibiDa_ #niviDa_ (prob. fr. biDa bila, a hole • cf. nikhila) . without spaces or interstices, close, compact, thick, dense, firm, full of, abounding in (tena or comp.) • nibiDaya . Nom. P. – nibiDayati . to make tight, embrace firmly — nibiDIkR – nibiDIàkR . to make tight or firm, bend (a bow) — nibiDita., nibiDDita. . made tight, become thick or heavy • pressed close to —

 

तस्याम् अन्तः प्रफुल्लानि पद्मानि सु.बहून्य् अपि

tasyAm anta: praphullAni padmAni su.bahUni_api |

सरस्याम् इव रम्याणि तान्य् अनन्तानि सन्ति वै ॥६।४६।०८॥

sarasyAm iva ramyANi tAni_anantAni santi vai ||6|46|08||

.

tasyAm anta: praphullAni padmAni subahUny api sarasyAm iva ramyANi tAni anantAni santi vai

.

*vlm.8. There are many full blown lotuses, and unnumbered buds of water lilies, growing amidst the limpid lake of water, contained within the bosom of this wondrous stone. (It means that the mind of God has all these images of things engraved in it as in a stone).

*sv.8.9 Within it countless lotuses blossom.

 

अन्योन्य.प्रोत.पत्राणि मिथः_विघटितानि

anyonya.prota.patrANi mitha:_vighaTitAni ca |

मिथ्यश् च उप.निगूढानि गूढानि प्रकटानि ॥६।४६।०९॥

mithya:_ca upa.nigUDhAni gUDhAni prakaTAni ca ||6|46|09||

.

anyonya_prota.patrANi mitho . mutually intertwined

vighaTitAni ca mithya: ca upanigUDhAni gUDhAni prakaTAni ca

.

*vlm.9. There are many other plants growing also in that lake, some with their long and broad caves and others with their alternate and joint foliums likewise.

*sv.8.9 Within it countless lotuses blossom.

 

धो मुखानि_ऊर्ध्व.मुखान्य् अपि तिर्यक्.मुखानि

adha:_mukhAni_Urdhva.mukhAni_api tiryak.mukhAni ca |

मिथो मिलित=मूलानि मिथःप्रोत.मुख्यान्य् अपि ॥६।४६।१०॥

mitha:.milita=mUlAni mitha:prota.mukhyAni_api ||6|46|10||

.

adhas.mukhAni_Urdhva.mukhAni_api . down.facing, upward.facing too

tiryak.mukhAni ca . and before.facing

mithas.milita=mUlAni . together.combined=roots

mithas.prota=mukhyAni_api . although separately facing

.

*vlm.10. There are many flowers with their up lifted and down cast heads, and others with their petals hanging before them; some having a combined or comon[common] footstalk, and others growing separate and apart from one another; some are concealed and others manifest to view.

*sv.10.13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

*jd.10 . adhas.mukhAni_Urdhva.mukhAni_api . down.facing, upward.facing too tiryak.mukhAni ca . and before.facing mithas.milita=mUlAni . together.combined=roots mithas.prota=mukhyAni_api . although separately facing.

 

कर्णिका.जाल.मूलानि मूल.अन्तः.कर्णिकानि

karNikA.jAla.mUlAni mUla.anta:.karNikAni ca |

ऊर्ध्व.मूलान्य् अधो मूलान्य् अ.मूलान्य् इतराणि ॥६।४६।११॥

Urdhva.mUlAni_adha:.mUlAni_a.mUlAni_itarANi ca ||6|46|11||

.

karNikA.jAla.mUlAni mUla.anta:.karNikAni ca Urdhva.mUlAni adha:.mUlAni a.mUlAni

itarANi ca

.

कर्णिका.जाल.मूलानि – There are roots from a net of tendrils मूल.अन्तः.कर्णिकानि – and tendrils within the root ऊर्ध्व.मूलानि – roots above अधो.मूलानि – roots below अमूलानि इतराणि – and other kinds of roots....

*vlm.11. Some have their roots formed of the fibres of the pericarp, and some have their pericarps growing upon the roots (as orchids), some have their roots on the tops and others at the foot of trees, while there are many without their roots at all: (as the parasite plants).

*sv.10.13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

*jd.11 . कर्णिका.जाल.मूलानि – There are roots from a net of tendrils मूल.अन्तः.कर्णिकानि – and tendrils within the root ऊर्ध्व.मूलानि – roots above अधो.मूलानि – roots below अमूलानि इतराणि – and other kinds of roots....

 

तेषाम् निकटे सन्ति शङ्काः शत.हस्र.शः

teSAm ca nikaTe santi zaGkA: zata.sahasra.za: |

चक्र.घाश् च महाकाराः पद्मवत् संनिवेशिनः ॥६।४६।१२॥

cakra.oghA:_ca mahAkArA: padmavat saMnivezina: ||6|46|12||

.

teSAm ca nikaTe santi zaGkA: zata.sahasra.za: cakra.oghA: ca mahAkArA: padmavat saMnivezina:

.

*vlm.12. There are a great many conchshells about these, and unnumbered

diseases also strewn all about.

*sv.10.13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

तेषां निकटे सन्ति शङ्खाः शतसहस्रशः

चक्रौघाश्च महाकाराः पद्मवत्संनिवेशिनः ।। १२

*VA. what are these shells (which are like buds by AB) and huge

cakras like lotuses near these lotuses?

AS: These are conch shells , some small like the bud of a lotus, while others large with wavy patterns like a blooming lotus.

RAAMA said—

 

सत्यम् एतत्_मया दृष्टा तादृशी सा महा.शिला

satyam etat_mayA dRSTA tAdRzI sA mahA.zilA |

शालग्रमे रेर् धाम्नि विद्यते परिवारिणी ॥६।४६।१३॥

zAlagrame hare:_dhAmni vidyate parivAriNI ||6|46|13||

.

satyam etat mayA dRSTA . truly so, this is seen by me

tAdRzI sA mahA.zilA . the likeness of that Great Stone

zAlagrame hare:_dhAmni vidyate parivAriNI

.

*vlm.13. Ráma said: All this is true, and I have seen this large stone of sálgráma in my travels; and I remember it to be placed in the shrine of Vishnu, amidst a bed of lotus flowers. (The sálgráma stone is perforated by the vajra.kíta, and contains many marks inside it, resembled to the map of the world in the mundane egg of the divine mind.. See vajra.kíta in the works of Sir William Jones).

*sv.10.13 Their petals sometimes touch one another, sometimes not, sometimes they are exposed and sometimes they are hidden from view. Some face downwards, some face upwards and some have their roots intertwined. Some have no roots at all. All things exist within it tho they do not.

 

 

zAlagrAma stone (ammonite)

 

VASISHTHA said—

 

एवम् एतत्_विजानासि दृष्टवान् असि ताम् शिलाम्

evam etat_vijAnAsi dRSTavAn asi tAm zilAm |

यः यः_ तत्र वै प्राणः मस् तादृग् अनन्तरः ॥६।४६।१४॥

ya: ya:_ca tatra vai prANa: sama:_tAdRk.anantara: ||6|46|14||

.

evam etat vijAnAsi . so you know this

dRSTavAn_asi tAm zilAm . you having seen that Stone

ya: ya:_ca tatra vai prANa: sama:_tAdRg.anantara:

.

*vlm.14. Vasishtha replied[:]..You say truly, that you have seen that great stone and know its inside also; but do you know the unperforated and hollowless stone of the divine mind, that the universe in its concavity, and is the life of all living beings: (and not the dull, lifeless and hollow sálagráma stone which they worship as an emblem of the divine mind).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

मया त्व् इयम् .पूर्वा_एव शिला_इह कथिता तव

mayA tu_iyam a.pUrvA_eva zilA_iha kathitA tava |

यस्याम् न्तो महा.कुक्षौ सर्वम् अस्ति _अस्ति ॥६।४६।१५॥

yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca ||6|46|15||

.

मया त्व् इयम् अपूर्वा एव

this very empty mAyA.Illusion शिला_इह कथिता तव

is here the Stone which I described to you यस्याम् अन्तर् महा.कुक्षौ

within which great cavity सर्वम् अस्ति न.अस्ति

everything is, and is not, too

.

mayA tu iyam a.pUrvA eva zilA iha kathitA tava yasyAm anta:_mahA.kukSau sarvam asti ca na_asti ca

.

*vlm.15. The stone of which I have been speaking to you, is of a marvelous and supernatural kind; and contains in its voidless bosom all things as nothing. (i. e. the ideas and not substances of things).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

This very empty mAyA.Illusion this Illusion

—this • here—

is the Stone I told you all.about,

within whose emptiness everything is,

and everything is not, also.

* मया त्व् इयम् अपूर्वा एव this very empty mAyA.Illusion शिला_इह कथिता तव is here the Stone which I described to you यस्याम् अन्तर् महा.कुक्षौwithin which great cavity सर्वम् अस्ति न.अस्ति everything is, and is not, too.

 

चिच्*छिला_एषा मया_उक्ता* ते यस्याम् अन्तः_जगन्ति वै

cit**zilA_eSA mayA_uktA* te yasyAm anta:_jaganti vai |

घनत्व~क.आत्मकत्व.आदि.शाद् ए शिला_एव चित् ॥६।४६।१६॥

ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA_eva cit ||6|46|16||

.

this Consciousness.Stone described by me to you

within which indeed are the worlds

ghanatva.eka.Atmakatva.Adi.vazAt . because of the thickening of the One into the bit of Selfs

eva zilA eva cit . this very stone is just *chit.Consciousness.

*vlm.16. It is the stone like intellect of which I have spoken to you, and which contains all these massive worlds within its spacious sphere. It is figuratively called a stone from its solidity, cohesive impenetrability and indivisibility like those of a block.

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

#zi * #zilA शिला . A stone, rock. . A grind.stone; शिलाधौत Mb.4.58.29_ Comp. .अक्षरम् lithography, writing on stone. #ziloccaya.H, .uccaya .उच्चयः a mountain, huge rock; पादपोन्मूलनशक्तिरंहः शिलोच्चये मूर्च्छति मारुतस्य R.2.34._zilA.gRham .गृहम् a grotto. #zilA.pratikRti: .प्रतिकृतिः f. an image of stone. #zilAvRSTi: .वृष्टिः f. . a shower of stones; hail. #ziAvezmanl .वेश्मन् n. a grotto, rocky recess; उद्दामानि प्रथयति शिलावेश्मभिर्यौवनानि Me.25._#cicchilA, cit.zilA – the Consciousness.Stone: cic.chilA eSA mayA uktA te yasyAm anta:_jaganti vai | ghanatva.eka.Atmakatva.Adi.vazAt_eva zilA eva cit ||6|46| चिच्छिलैषा मयोक्ता ते यस्यामन्तर्जगन्ति चित् घनत्वैकात्मकत्वादिवशादेव शिला एव चित् ॥६।४६। y6046.016

* cic.chilA eSA mayA uktA te . this Consciousness.Stone described by me to you yasyAm anta:_jaganti vai . within which indeed are the worlds ghanatva.eka.Atmakatva.Adi.vazAt . because of the thickening of the One into the bit of Selfs eva zilA eva cit . this very stone is just *chit.Consciousness.

 

अपि_अत्यन्त.घन.ङ्गायाः सु.नी.रन्ध्र.कृतेः_अपि

api_atyanta.ghana.aGgAyA: su.nI.randhra.AkRte:_api |

विद्यते ऽन्तर्.जगत्.वृन्दम् व्योम्नि_इव विपुल.अनिलः ॥६।४६।१७॥

vidyate_antar.jagat.vRndam vyomni_iva vipula.anila: ||6|46|17||

.

api_atyanta.ghana.aGgAyA: su.nIrandhra.akRte:_api vidyate_antar.jagat.vRndam

vyomni iva vipula.anila:

.

*vlm.17. This solid substance of the intellect, notwithstanding its density and unporousness, contains all the worlds in itself, as the infinite space of heaven is filled with the subtile and atmospheric air. (The divine mind like external nature, is devoid of

a vacuity in it, according to the common adage: "Nature abhors a vacUm)."

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

द्यौः क्षमा वायुः_आकाशम् पर्वताः सरितः_दिशः

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

सन्ति तस्याम् शिलायाम् सुषिरम् मनाग् अपि ॥६।४६।१८॥

santi tasyAm zilAyAm ca suSiram na manAk_api ||6|46|18||

.

the heavens,

Earth,

wind & Space,

mountains, rivers, the quarters of the world

are all within* that Stone nor is there any empty spot

.

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: santi tasyAm zilAyAm ca suSiram na manAk_api

.

* #suSira. #zuSira. . सुषिर. . "having a good tube or channel", perforated, hollow rv.; having spaces MW.; slow in articulation (= #vilambita) id.; #suSIra: • "having a good flow of fluid or sap", a reed, bamboo, cane • Full of holes, hollow, perforated; चेतनावान्नरो हन्याद्यस्य नासुषिरं शिरः Mb.12.266.33. • suSiram .रम् . A hole.

*vlm.18. The mind is occupied with all its various thoughts, as the world is filled by the earth and sky, the air and atmosphere, and the mountains and rivers on all sides, there is not hole or hollow, which is not occupied by some thing or other in it.

 

अस्याम् एव घन.ङ्ग.त्म जगत् पद्मम् विजृम्भते

asyAm eva ghana.aGga.Atma jagat padmam vijRmbhate |

एतस्माद् वस्तुतो न_अन्यद् अन्यच्*छुद्ध.त्मकम् वा ॥६।४६।१९॥

etasmAt_vastuta:_na_anyat_anyat**chuddha.Atmakam ca vA ||6|46|19||

.

asyAm eva,

ghana.aGga=Atma,

jagat padmam vijRmbhate . the world.lotus expands +

etasmAt vastu.ta:_ na_anyat  

anyat zuddha.Atmakam ca vA – or else a pure bit of Self.

*vlm.19. The solid soul of god which resembles this massive stone, contains in it all these worlds which are displayed (to our deluded sight), as so many beds of lotuses in their blooming beauty; and yet there is nothing so very pure and unsullied as this solid crystaline[crystalline] soul. (The soul like a crystal, reflects its light in various forms).

*sv. O Rama, this rock is indeed the cosmic consciousness; it is rocklike in its homogeneity. Yet within it, all these diverse creatures of this universe appear to be. Just as one conceives or imagines different forms within the rock, this universe is also ignorantly imagined to exist in this consciousness.

 

शङ्ख.पद्म.दिकम् लोकम् पाषणे लिख्यते यथा

zaGkha.padma.Adikam lokam pASaNe likhyate yathA |

भूतम् भवद् भविष्यच् च शिलायाम् शाल.भञ्जिका ॥६।४६।२०॥

bhUtam bhavat_bhaviSyat_ca zilAyAm zAla.bhaJjikA ||6|46|20||

.

zaGkha.padma.Adikam lokam pASaNe likhyate yathA bhUtam bhavat bhaviSyat ca

zilAyAm zAla.bhaJjikA

.

*vlm.20. As it is the practice of men to paint blocks of stones, with the figures of lotuses, conch shells and the like images; so it is the tendency of the fanciful mind, to picture many fantastic of all times in the solid rock of the soul. (The soul like a crystal stone is wholly blank in itself, it is only the imaginative mind, that tinges it in different shades and colours).

*sv.20 Even if a sculptor 'creates' different forms in the rock, it is still rock: even so in the case of this cosmic consciousness which is a homogeneous mass of consciousness.

 

तथा_अस्ति तत्र तत्.सर्वम् संस्थानम् वस्तुतो यथा

tathA_asti tatra tat.sarvam saMsthAnam vastuta:_yathA |

उपल.अन्तः संनिवेशो नाना.आत्मा_अपि_एक.पिण्डताम् ॥६।४६।२१॥

upala.anta: saMniveza:_nAnA.AtmA_api_eka.piNDatAm ||6|46|21||

.

tathA asti tatra tat.sarvam saMsthAnam vastuta: yathA upala.anta: saMniveza: nAnA.AtmA api eka.piNDatAm

.

thus it is there

:

That is everything existent =

vastuto yathA – as from substantiality =

upala.anta: . within the stone

saMniveza: . a construction, so too

nAnA.AtmA_api . tho various selfs

eka.piNDatAm – in the state of one lump.

*vlm.21. All things in the world appear to be situated exactly in the same state, as the various figures carved on the breast of a stone, seem to be separate tho they are bellied in the same relief.

*sv.21.23 Even as the solid rock contains potentially diverse figures which can be carved out of it, the diverse names and forms of the creatures of this universe exist potentially in cosmic consciousness.

 

 

 

http://www.kaboodle.com/reviews/stone.lotus.bowl

 

 

यथा_आदत्ते तथा_एषा चित् पिण्ड.आकार=एकिकाम् घनाम्

yathA_Adatte tathA_eSA cit piNDa.AkAra=ekikAm ghanAm |

यथा पद्मः शिला.कोशाद् अभिन्नस् तद् वपुर् मयः ॥६।४६।२२॥

yathA padma: zilA.kozAt_abhinna:_tat.vapu:.maya: ||6|46|22||

.

yathA Adatte – as it projects

tathA eSA . thus this

cit.piNDa.AkAra.ekikAm . Consciousness.lump.formation in unity

ghanAm – is solid

yathA padma: zilA.kozAt_abhinnas – as a carved lotus separate from its sheath of stone

tad.vapur.maya: . is a body made of That.

*vlm.22. As the carved lotus is not distinct from the body of the stone, so no part of existence is set apart from the substantiality of the divine intellect; which represents its subtile Ideas in their condensed forms.

*sv.21.23_.. Even as rock remains rock, carved or uncarved, consciousness remains consciousness whether the world appears or not. The world.appearance is but an empty expression; its substance is naught but consciousness.

 

तथा र्गश् चितः_रूपाद् अभिन्नः_अपि पुर् मयः

tathA sarga:_cita:_rUpAt_abhinna:_api vapu:.maya: |

सुषुप्त.अवस्थया चक्र=पद्म.लेखाः शिला.उदरे ॥६।४६।२३॥

suSupta.avasthayA cakra=padma.lekhA: zilA.udare ||6|46|23||

.

tathA sarga: cita: rUpAt abhinna: api vapu:.maya: suSupta.avasthayA cakra=padma.lekhA: zilA.udare

.

thus creation

tho not different from a form of Consciousness

is a body

animated in a manifesting state of dream

like the rounded lotus.petals carved from the substance of a stone

.

*AS: The lines of images of the lotus are latent inside the stone,

and thus they are both different from and same as the stone.
*vlm.23. This formal creation is as inseparable from the formless intellect of god, as the circular forms of lotus flowers which are carved in a stone, are not separate from the great body of the shapeless stone.

* tathA sarga: . thus creation cita: rUpAt abhinna: api . tho not different from a form of Consciousness vapur.maya: . is a body animated suSupta.avasthayA . in a manifest state of dream cakra.padma.lekhA: zilA.udare . like the rounded lotus.petals carved from the substance of a stone.

 

यथा स्थिताः_चितेः_अन्तः_तथा_इयम् जगद् आवली

yathA sthitA:_cite:_anta:_tathA_iyam jagat.AvalI |

शिलान्तः पद्म.लेख.ली मरिच.न्तश् चमत्कृतिः ॥६।४६।२४॥

zilAnta: padma.lekha.AlI marica.anta:_camatkRti: ||6|46|24||

.

as they are seated in Conscious Affectivity

thus is this series of worlds

:

within a stone there is a round of lotus.petals

within a pepper there's a hot surprise

.

yathA sthitA:_cite: anta: tathA iyam jagat.AvalI zilAnta: padma.lekha.AlI marica.anta: camatkRti:

.

#ci . #citi: चितिः .f.. a layer or stack (of wood or bricks &c.) collecting , gathering W. a heap , multitude Prab. ii , 17 +

#cit . *citi: .f.. understanding VS. ; .m.. the thinking mind Devim.5.36 Prab. •• Ott. #citi – the natural Affective process of chit.Consciousness +

*vlm.24. These endless chains of worlds are all linked up in the boundless intellect of the Deity; in the same manner as the clusters of lotus flowers are carved together in a stone; and as a great many seeds, are set together in the inside of a long pepper.

*sv.24.30a In fact, even these manifestations and modifications are but Brahman, the cosmic consciousness — tho not in the sense of manifestation or modification. Even this distinction — modification in the sense of modification, or any other sense — is meaningless in Brahman. When such expressions are used in relation to Brahman, the meaning is quite different, like water in the mirage.

 

_उदेति _अस्तम् आयाति यथा सर्गः_तथा चितौ

na_udeti na_astam AyAti yathA sarga:_tathA citau |

यथा पुरन्ध्र्या त्यो ऽन्तो मज्जा वा बिल्वगा यथा ॥६।४६।२५॥

yathA purandhryA martya:_anta:_majjA vA bilvagA yathA ||6|46|25||

.

na_udeti na_astam AyAti yathA – as it neither comes to rise nor set =

sarga:_tathA – the Creation thus is =

citau – in Consciousness =

yathA purandhryA martya:_anta:_majjA vA bilvagA yathA

*vlm.25. These revolving worlds have neither their rise nor fall in the sphere of the infinite intellect, but they remain as firm as the kernel of a bel fruit, and as fixed as the fidelity of a faithful wife.

*sv.24.30a In fact, even these manifestations and modifications are but Brahman, th