y3010_1.ap16-17-18 After Doomsday
jivadas
y3010_1.ap16-17-18 After Doomsday
fm1017 (trans. only): https://www.dropbox.com/s/mpnkkbdwzxt2szu/fm3010_1.ap16-17-18%20After%20Doomsday.docx
Word (complete with Working Notes): https://www.dropbox.com/s/e0sog3f62gttpcz/y3010_1.ap16-17-18%20After%20Doomsday.docx
PDF:
All YVFiles: http://bit.ly/NjbdVI
Audio: pending
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
After Doomsday
rAMA:
महाप्रलयसंपत्तौ यदेतदवशिष्यते।
भवत्येतदनाकारं नाम नास्त्यत्र संशयः॥१॥
With the Infalling* at Doomsday
whatever then remains as this
becomes what is called "formlessness".
And I have no doubt about this.
-1-
* sam.patti the In.falling creation, or falling.together is the opp.of ut.patti its Out.falling destruction. **vlm.1. That which remains after the universal dissolution is commonly designated by the term "formless void".
न शून्यम् कथम्_एतत्_स्यात्_न प्रकाशः कथम् भवेत् ।
कथम् वा न तमस्-रूपम् कथम् वा न_एव भास्वरम् ॥२॥
कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत्।
कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत्॥३॥
But "No emptiness"? can this be?
how does Radiance not arise?
or how no tamasic Darkness?
and how no illumination?
or how no form of Consciousness?
and how does no _jIva_ exist?
how can there be no buddhi Intellect?
or how is there no manas Mind?
-3-
कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्य् अपि।
अनयैव वचोभङ्ग्या मम मोह इवोदितः॥४॥
How can there be nothing at all?
or how, again, not everything?
This seems to me like a pipe-dream.
Now I'm more confused than ever.
-4-
vasiSTha said:
विषमोऽयम् अतिप्रश्नो भवता समुदाहृतः।
भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान्॥५॥
Your gracious Majesty,
you pose some interesting riddles;
but I think I can enlighten you easily, as dawn does the night.
-5-
महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते।
तद्राम न यथा शून्यं तदिदं शृणु कथ्यते॥६॥
In the sampatti Infalling at the end of a Great Eon,
what is That remains as Such, rAma, and not as zUnya Void.
That is this: listen as it's told.
-6-
अन्-उत्कीर्णा यथा स्तम्भे संस्थिता शाल-भञ्जिका ।
तथा विश्वम् स्थितम् तत्र तेन शून्यम् न तत्-पदम् ॥३।१०।७॥
An as.yet-uncarved statue in a pillar that supports a hall
is like the universe in That:
and so the void is not That state.
-7-
अयमित्थं महाभोगो जगदाख्योऽवभासते।
सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता॥८॥
This that we call 'the jagat World",
outstretched like a great serpent,
when it is manifest,
whether it's So or not.So,
is not an emptiness.
-8-
यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः।
तथा भातं जगद् ब्रह्म तेन शून्यं न तत् पदम्॥९॥
The uncarved statue is within the stone:
that is its Emptiness:
the pillar holds an uncarved doll.
Thus the world emanates within the vast brahman Immensity,
and thus That state is not the void.
-9-
सौम्य-अम्भसि यथा वीचिर्_न च_अस्ति न च न_अस्ति च ।
तथा जगद्-ब्रह्मणि_इदम् शून्य-अशून्य-पदम् गतम् ॥३।१०।१०॥
देश.काल-आदि शान्तत्वात्_पुत्रिका-रचनम् द्रुमे ।
संभवत्य्_अ.यथा_अत:_वै तेन_अनन्ते विमुह्यते ॥३।१०।११॥
Just as a wave in the still ocean
neither is nor yet is.not,
so the world in the brahman Immensity comes to
this empty-un.empty state;
just as, in due course of place and time,
a doll is carved out.of a tree,
having been there and yet not there,
as delusion within the unbounded.
-11-
तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः।
एकदेशेन सदृशमुपमानं न सर्वथा॥१२॥
(The wooden figure and the like
are only metaphors based on a common ground,
to show the higher sense of the world-state.)
-12-
**vlm.12. ... a partial and not complete simile which refers only to the impression of the transient world on the substance of the permanent brahman.
न कदाचिदुदेतीदं परस्मान्न च शाम्यति।
इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम्॥१३॥
At no time does all this arise from something else;
nor does it subside;
for this Suchness is just the brahman established in yourself.
-13-
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना ।
अशून्यत्वात् संभवत: शून्यता-अशून्यते कुत: ॥३।१०।१४॥
Regarding what is not a void, when we seek to define that 'void'
how
out.of non-emptiness
are there both emptiness and unemptiness?
-14-
ब्रह्मण्ययं प्रकाशो हि न सम्भवति भूतजः।
सूर्यानलेन्दुतारादि कुतस्तत्र किलाव्यये॥१५॥
When the brahman is this Radiance
it does not become the beings, the sun, or fire, or moon and stars,
because of its unchangingness.
-15-
महाभूत-प्रकाशानाम्_अभावस्_तम उच्यते ।
महाभूत-अ.भावजम् तु ते न_अत्र न तम: क्वचित् ॥३।१०।१६॥
The absence of elemental radiance is tamas the Dark.
But what is born of that absence is not the dark Tamas at all.
-16-
**AS. ... when there is nothing which can be in the dark, there is no darkness!
स्व.अनुभूति: प्रकाशो_अस्य केवलम् व्योम-रूपिण: ।
यो_अन्तर्_अस्ति स तेन_एव न त्व्_अन्येन_अनुभूयते ॥३।१०।१७॥
The experience of self
is the radiance of this absolute Space-form
which is within,
and which is experienced out.of That alone,
and not some other source.
-17-
मुक्तम् तमः-प्रकाशाभ्याम्_इति_एतत्_अजरम् पदम् ।
आकाश-कोशम्_एव-इदम् विद्धि कोशम् जगत्-स्थिते: ॥३।१०।१८॥
Since this imperishable state is free from darkness and radiance,
understand the World to be only the embodiment of Space.
-18-
बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन।
तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता॥१९॥
Between the Bel fruit and the Bel flesh,
there's no difference at all.
So between brahman and the world there is not any difference.
-19-
**vlm. ... there is no difference between the outside and inside of a fruit, so there is no shade of difference between brahman and the universe.
सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा।
तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥२०॥
As within water is the wave;
as within clay, the pot;
so for the world and Suchness:
but how does That become of the nature of space?
-20-
भूर्जलाद्युपमानश्रीः साकारान्ता समानसा।
ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत्॥२१॥
Though having an abundance of elements,
having developed embodiment and mind,
yet
the _brahman Immensity is just clear Space,
and what is situate within That, thus is only That.
-21-
तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम्।
तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि॥२२॥
From That which is Consciousness-Space,
a Space that is immaculate,
what stands within and is like That takes on the meaning of 'the world'.
-22-
मरिचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते।
चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना॥२३॥
Just as, in pepper, the hot pungency is sensed only by the taster,
the cit-onliness in cit-Space is known by conceptual forms.
-23-
तस्माच्_चिद्_अप्य्_अ-चिद्.रूपम् चेत्य-रिक्तम् तद्_आत्मनि ।
जगत्ता तादृग्_एव_इयम् तावन्-मात्र-आत्मता-वशात् ॥३।१०।२४॥
For that reason
tho it is cit
it is not a Form of cit.
What is without conception in That Self,
what is this world-ness
is only That
insofar as it consists only of cit.
-24-
रूपालोक-मनस्कारास्_तन्.मया एव न_इतरत् ।
यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम्_एव वा ॥३।१०।२५॥
The mindmade forms of light are That-forms only, not otherwise;
in which state the vizva Universe is Sleep, or else the Fourth.
-25-
तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः।
आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः॥२६॥
The yogin in the Sleeping-state,
when sunk into pacific thought,
is the non-luminous brahman rising as illumination.
-26-
आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः।
अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे॥२७॥
As in the placid formlessness of water, waves are situate,
in That formless Supreme likewise is situate the Universe.
-27-
पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति।
ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितं॥२८॥
पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत्।
अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत्॥२९॥
From Fulness the Fulness proceeds as That unembodied Fulness.
The vizva Universe is the illumination of Brahman:
That manifesting as selfhood.
From Fulness the Fulness proceeds,
thus established in That Fulness.
The Universe is unproduced,
for what is produced is just That.
-28-29-
चेत्यासम्भवतस्तस्मिन्यदेका जगदर्थता।
आस्वादकासम्भवतो मरिचे कैव तीक्ष्णता॥३०॥
Because of the nonarising of the conceptual,
what is One is the meaning of 'the world'.
Where is the sharpness of pepper until someone has tasted it?
-30-
सत्येवेयमसत्यैष चित्तचेत्यादिता परे।
तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः॥३१॥
This indeed is So;
also this is not.So.
All these acts of cognition in the Supreme are reflections of That-as-being.
How do they become reflected?
-31-
परमाणोरपि परं तदणीयो ह्यणीयसः।
शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि॥३२॥
It's more primal than the Primal Atom:
That is subatomic:
more pure, subtle, supreme, tranquil
is That,
than very deepest Space.
-32-
दिक्-कालात् यत्_अवच्छिन्न-रूपत्वात्_अति.विस्तृतम् ।
तत्_अनाद्यन्तम्_आभासम् भासनीय-विवर्जितम् ॥३।१०।३३॥
Its form is detached from both space and time,
extending everywhere,
for That beginningless endless illumination is without anything illuminable.
-33-
चिद्रूपमेव नो यत्र लभ्यते तत्र जीवता।
कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥३४॥
There is not pure cit Consciousness in the Living jIva-state:
how can there be citness where there is such vAsanA Conditioning?
-34-
* A vAsaNA is an Affective Trace, commonly translated as "desire". SV calls it "conditioning". Others use terms like "engram", "habit of mind", &c. It is a central concept in YV's treatment of citta the affective ("feeling") mind.
चिद्रूपानुदयादेव तत्र नास्त्येव जीवता।
न बुद्धिता चित्तत्ता वा नेन्द्रियत्वं न वासना॥३५॥
In unexpanding Consciousness there is no such living jIvaness,
nor buddhiness of intellect
nor affective cittaness,
nor sensual indriyaness
nor its vAsanA Traces.
-35-
एवमित्थं महारम्भपूर्णमप्यजरं पदम्।
अस्मद्दृष्ट्या स्थितं शान्तं शून्यम् आकाशतोऽधिकम्॥३६॥
But it is only when our perception is fully situate in that changeless state,
that there is peace emptier than Space itself.
-36-
rAma:
परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः।
पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये॥३७॥
What is the highest form of That embodied boundless cit?
Tell me again about this,
but simply,
so I can better understand.
-37-
vasiSTha said:
महाप्रलयसम्पत्तौ सर्वकारणकारणम्।
शिष्यते परमं ब्रह्म तदिदं वर्ण्यते शृणु॥३८॥
With the Infalling of Doomsday
the cause of all causes remains,
the Supreme Brahman.
I'll describe this That,
if you'll pay attention!
-38-
नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये।
यद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः॥३९॥
When your own self is subdued,
with the waning of ideation,
an unutterable form is the form of That Reality.
-39-
नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत्।
भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः॥४०॥
There is no percept and no world;—
nor perceiver, since no percept:—
as.if dissolved so it appears,
the appearance such as it is,
the Form of That Reality.
-40-
चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः।
चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः॥४१॥
The Living jIva is the self-becoming of cit-Consciousness.
A nonconceptually arisen body,
cit-Consciousness only,
untainted and at peace—
that is the Form of the Supreme.
-41-
अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना।
जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः॥४२॥
But when the body-attachment
with air and other elements
is without sense-experience although embodied,
it is the living Form of That Supreme Self.
-42-
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः।
यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते॥४३॥
In the dreamless, endless, though not inert state of manas the Mind,
which is the form of enduring sleep,
then only That, sinless boy, remains.
-43-
* manas is the self-contained totality
of manas Mind, citta Affection, buddhi Intellect, and aham.kAra "I"dentity.
यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च।
तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः॥४४॥
It is the Heart as space,*
—or as stone-stillness pervaded by fire,*—
the nonConceptual _cit-space.
That is the Form of the Supreme Self.
-44-
*These metaphors refer to the nir.vikalpa and sa.vikalpa forms of samadhi. Be patient, reader! All these terms will be fully discussed in the many pages to come.
अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः।
स्यात् स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः॥४५॥
Living that nonConceptual condition
as self-experience
is the state of peaceful Suchness of That primal entity.
-45-
चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा।
दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः॥४६॥
वेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा।
वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः॥४७॥
That which is the center of cit-Radiance,
or of space itself,
the center of perception
is that That-form in the higher sense;
of knowing, of Radiance, of percepts, of dark tamas,
—knowing which is endless and beginningless,—
That is the Form of the Supreme.
-46-47-
यतो जगदुदेतीव नित्यानुदितरूप्यपि।
विभिन्नवदिवाभिन्नं तद् रूपं परमार्थकम्॥४८॥
That from which the world seems to arise,
though ever-unarisen form,
is,
as.if distinct though indistinct,
that That-form in the highest sense.
-48-
व्यवहारपरस्यापि यत्पाषाणवदासनम्।
अव्योम्न एव व्योमत्वं तद्रूपं पारमात्मनः॥४९॥
Though pursuing activities,
it sits as still as stone;
though not spacious,
it is spaciousness:
that is the Form of the Supreme.
-49-
वेद्यवेदनवेत्तृत्वरूपत्रयमिदं पुरः।
यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम्॥५०॥
This triple presence of the knowable, knowing, and the knower,—
where it rises and where it falls:
that is that hard-to-win Supreme.
-50-
वेद्यवेदनवेत्तृत्वं यत्रेदं प्रतिबिम्बति।
अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम्॥५१॥
Free from the knowable-knowing-knowerness of mental organs,
reflected in the Great Mirror:
this is That Form called the Supreme.
-51-
मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः।
जङ्गमे स्थावरे वापि तत् सर्वान्तेऽवशिष्यते॥५२॥
When manas Mind,
with all of its Dream-functionalities,
is free,
and its form is only Consciousness,
whether it moves or rests,
only That at the end of all remains.
-52-
स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत्।
मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते॥५३॥
Thus
in the unmoving things
free of the Mind and Intellect
when That Realization comes
it is compared to the supreme.
-53-
ब्रह्मार्कविष्णुहरशक्रसदाशिवादि
शान्तौ शिवं परमम् एतद् इहैकम् आस्ते।
सर्वोपाधिव्ययवशादविकल्परूपं
चैतन्यमात्रमयमुज्झितविश्वसङ्गम्॥५४॥
brahmA,
the Sun,
and viSNu, and ziva, mighty indra, the eternal sadAziva, and all the gods,
—
in peace,
in the auspicious Supreme,
all such attributes and notions are rejected
as only forms of the one Consciousness.
-54-
oॐm
hk3002
महाकल्पान्तावशिष्टपरमभाववर्णनम् ।
दशमः सर्गः ॥३।१०॥
mahAkalpAntAvaziSTaparamabhAvavarNanam |
dazama: sarga: ||3|10|3|10||
rAma uvAca |
mahApralayasaMpattau yadetadavaziSyate |
bhavatyetadanAkAram nAma nAstyatra saMzaya: ||3|10|1||
na zUnyaM kathametatsyAnna prakAza: kathaM bhavet |
kathaM vA na tamorUpaM kathaM vA naiva bhAsvaram ||3|10|2||
katham vA naiva cidrUpam jIvo vA na katham bhavet |
katham na buddhitattvam syAtkatham vA na mano bhavet ||3|10|3||
katham vA naiva kiMcitsyAtkatham vA sarvamity api |
anayaiva vacobhaGgyA mama moha ivodita: ||3|10|4||
zrIvasiSTha uvAca |
viSamo'yam atiprazno bhavatA samudAhRta: |
bhettAsmyaham tvayatnena naizam tama ivAMzumAn||5||
mahAkalpAntasaMpattau yattatsadavaziSyate |
tadrAma na yathA zUnyam tadidam zRNu kathyate ||3|10|6||
anutkIrNA yathA stambhe saMsthitA zAlabhaJjikA |
tathA vizvaM sthitaM tatra tena zUnyaM na tatpadam ||3|10|7||
ayamittham mahAbhogo jagadAkhyo'vabhAsate |
satyo bhavatvasatyo vA yatra tatra tvazUnyatA ||3|10|8||
yathA na putrikAzUnya: stambho'nutkIrNaputrika: |
tathA bhAtam jagad brahma tena zUnyam na tat padam ||3|10|9||
saumyAmbhasi yathA vIcirna cAsti na ca nAsti ca |
tathA jagadbrahmaNIdaM zUnyAzUnyapadaM gatam ||3|10|10||
dezakAlAdi zAntatvAtputrikAracanaM drume |
saMbhavatyayathA'to vai tenAnante vimuhyate ||3|10|11||
tatstambhaputrikAdyetatparamArthe jagatsthite: |
ekadezena sadRzamupamAnam na sarvathA ||3|10|12||
na kadAcidudetIdam parasmAnna ca zAmyati |
ittham sthitam kevalam sadbrahma svAtmani saMsthitam ||3|10|13||
azUnyApekSayA zUnyazabdArthaparikalpanA |
azUnyatvAtsaMbhavata: zUnyatAzUnyate kuta: ||3|10|14||
brahmaNyayam prakAzo hi na sambhavati bhUtaja: |
sUryAnalendutArAdi kutastatra kilAvyaye ||3|10|15||
mahAbhUtaprakAzAnAmabhAvastama ucyate |
mahAbhUtAbhAvajaM tu te nAtra na tama: kvacit ||3|10|16||
svAnubhUti: prakAzo'sya kevalaM vyomarUpiNa: |
yo'ntarasti sa tenaiva na tvanyenAnubhUyate ||3|10|17||
muktaM tamaHprakAzAbhyAmityetadajaraM padam |
AkAzakozamevedaM viddhi kozam jagat-sthite: ||3|10|18||
bilvasya bilvamadhyasya yathA bhedo na kazcana |
tathAsti brahmajagatorna manAgapi bhinnatA ||3|10|19||
salilAntaryathA vIcirmRdantarghaTako yathA |
tathA yatra jagatsattA tatkatham khAtmakam bhavet ||3|10|20||
bhUrjalAdyupamAnazrI: sAkArAntA samAnasA |
brahma tvAkAzavizadam tasyAntastham tathaiva tat ||3|10|21||
tasmAdyAdRkcidAkAzamAkAzAdapi nirmalam |
tadantastham tAdRgeva jagacchabdArthabhAgapi ||3|10|22||
marice'ntaryathA taikSNyamRte bhokturna lakSyate |
cinmAtratvam cidAkAze tathA cetyakalAm vinA ||3|10|23||
tasmAccidapyacidrUpaM cetyariktaM tadAtmani |
jagattA tAdRgeveyaM tAvanmAtrAtmatAvazAt ||3|10|24||
rUpAlokamanaskArAstanmayA eva netarat |
yathAsthitamato vizvaM suSuptaM turyameva vA ||3|10|25||
tena yogI suSuptAtmA vyavahAryapi zAntadhI: |
Aste brahma nirAbhAsam sarvAbhAsasamudgaka: ||3|10|26||
AkAriNi yathA saumye sthitAstoye mahormaya: |
anAkRtau tathA vizvam sthitam tatsadRzam pare ||3|10|27||
pUrNAtpUrNam prasarati yattatpUrNam nirAkRti |
brahmaNo vizvamAbhAtam taddhi svArtham vicakSitam ||3|10|28||
pUrNAtpUrNam prasarati saMsthitam pUrNameva tat |
ato vizvamanutpannam yaccotpannam tadeva tat ||3|10|29||
cetyAsambhavatastasminyadekA jagadarthatA |
AsvAdakAsambhavato marice kaiva tIkSNatA ||3|10|30||
satyeveyamasatyaiSa cittacetyAditA pare |
tadbhAvAtpratibimbasya pratibimbArhatA kuta: ||3|10|31||
paramANorapi param tadaNIyo hyaNIyasa: |
zuddham sUkSmam param zAntam tadAkAzodarAdapi ||3|10|32||
dikkAlAdyanavacchinnarUpatvAdativistRtam |
tadanAdyantamAbhAsaM bhAsanIyavivarjitam ||3|10|33||
cidrUpameva no yatra labhyate tatra jivatA |
katham syAccittatAkArA vAsanA nityarUpiNI ||3|10|34||
cidrUpAnudayAdeva tatra nAstyeva jivatA |
na buddhitA cittattA vA nendriyatvam na vAsanA ||3|10|35||
evamittham mahArambhapUrNamapyajaram padam |
asmaddRSTyA sthitam zAntam zUnyam AkAzato'dhikam ||3|10|36||
zrIrAma uvAca |
paramArthasya kim rUpam tasyAnantacidAkRte: |
punaretanmamAcakSva nipuNam bodhavRddhaye ||3|10|37||
zrIvasiSTha uvAca |
mahApralayasampattau sarvakAraNakAraNam |
ziSyate paramam brahma tadidam varNyate zRNu ||3|10|38||
nAzayitvA svamAtmAnam manaso vRttisaMkSaye |
yadrUpam yadanAkhyeyam tadrUpam tasya vastuna: ||3|10|39||
nAsti dRzyam jagaddraSTA dRzyAbhAvAdvilInavat |
bhAtIti bhAsanam yatsyAttadrUpam tasya vastuna: ||3|10|40||
citerjIvasvabhAvAyA yadacetyonmukham vapu: |
cinmAtram vimalam zAntam tadrUpam paramAtmana: ||3|10|41||
aGgalagne'pi vAtAdau sparzAdyanubhavam vinA |
jivatazcetaso rUpam yattadvai paramAtmana: ||3|10|42||
asvapnAyA anantAyA ajaDAyA manaHsthite: |
yadrUpam ciranidrAyAstattadAnagha ziSyate ||3|10|43||
yadvyomno hRdayam yadvA zilAyA: pavanasya ca |
tasyAcetyasya cidvyomnastadrUpam paramAtmana: ||3|10|44||
acetyasyAmanaskasya jIvato yA svabhAvata: |
syAt sthiti: sA parA zAntA sattA tasyAdyavastuna: ||3|10|45||
citprakAzasya yanmadhyam prakAzasyApi khasya vA |
darzanasya ca yanmadhyam tadrUpam brahmaNo vidu: ||3|10|46||
vedanasya prakAzasya dRzyasya tamasastathA |
vedanam yadanAdyantam tadrUpam paramAtmana: ||3|10|47||
yato jagadudetIva nityAnuditarUpyapi |
vibhinnavadivAbhinnam tad rUpam paramArthakam ||3|10|48||
vyavahAraparasyApi yatpASANavadAsanam |
avyomna eva vyomatvam tadrUpam pAramAtmana: ||3|10|49||
vedyavedanavettRtvarUpatrayamidam pura: |
yatrodetyastamAyAti tattatparamadurlabham ||3|10|50||
vedyavedanavettRtvam yatredam pratibimbati |
abuddhyAdau mahAdarze tadrUpam paramam smRtam ||3|10|51||
mana: svapnendriyairmuktam yadrUpam syAnmahAcite: |
jaGgame sthAvare vApi tat sarvAnte'vaziSyate ||3|10|52||
sthAvarANAm hi yadrUpam taccedbodhamayam bhavet |
manobuddhyAdinirmuktam tatpareNopamIyate ||3|10|53||
brahmArkaviSNuharazakrasadAzivAdi
zAntau zivam paramam etad ihaikam Aste |
sarvopAdhivyayavazAdavikalparUpam
caitanyamAtramayamujjhitavizvasaGgam ||3|10|54||
oॐm
dn3002
महाकल्पान्तावशिष्टपरमभाववर्णनम् ।
दशमः सर्गः ॥३।१०॥
mahAkalpAntAvaziSTaparamabhAvavarNanam |
dazama: sarga: ||3|10|3|10||
राम उवाच।
महाप्रलयसंपत्तौ यदेतदवशिष्यते।
भवत्येतदनाकारं नाम नास्त्यत्र संशयः॥१॥
न शून्यम् कथम्_एतत्_स्यात्_न प्रकाशः कथम् भवेत् । कथम् वा न तमस्-रूपम् कथम् वा न_एव भास्वरम् ॥२॥
कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत्।
कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत्॥३॥
कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्य् अपि।
अनयैव वचोभङ्ग्या मम मोह इवोदितः॥४॥
श्रीवसिष्ठ उवाच।
विषमोऽयम् अतिप्रश्नो भवता समुदाहृतः।
भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान्॥५॥
महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते।
तद्राम न यथा शून्यं तदिदं शृणु कथ्यते॥६॥
अन्-उत्कीर्णा यथा स्तम्भे संस्थिता शाल-भञ्जिका । तथा विश्वम् स्थितम् तत्र तेन शून्यम् न तत्-पदम् ॥३।१०।७॥
अयमित्थं महाभोगो जगदाख्योऽवभासते।
सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता॥८॥
यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः।
तथा भातं जगद् ब्रह्म तेन शून्यं न तत् पदम्॥९॥
सौम्य-अम्भसि यथा वीचिर्_न च_अस्ति न च न_अस्ति च । तथा जगद्-ब्रह्मणि_इदम् शून्य-अशून्य-पदम् गतम् ॥३।१०।१०॥ देश.काल-आदि शान्तत्वात्_पुत्रिका-रचनम् द्रुमे । संभवत्य्_अ.यथा_अत:_वै तेन_अनन्ते विमुह्यते ॥३।१०।११॥
तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः।
एकदेशेन सदृशमुपमानं न सर्वथा॥१२॥
न कदाचिदुदेतीदं परस्मान्न च शाम्यति।
इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम्॥१३॥
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना । अशून्यत्वात् संभवत: शून्यता-अशून्यते कुत: ॥३।१०।१४॥
ब्रह्मण्ययं प्रकाशो हि न सम्भवति भूतजः।
सूर्यानलेन्दुतारादि कुतस्तत्र किलाव्यये॥१५॥
महाभूत-प्रकाशानाम्_अभावस्_तम उच्यते । महाभूत-अ.भावजम् तु ते न_अत्र न तम: क्वचित् ॥३।१०।१६॥ स्व.अनुभूति: प्रकाशो_अस्य केवलम् व्योम-रूपिण: । यो_अन्तर्_अस्ति स तेन_एव न त्व्_अन्येन_अनुभूयते ॥३।१०।१७॥ मुक्तम् तमः-प्रकाशाभ्याम्_इति_एतत्_अजरम् पदम् । आकाश-कोशम्_एव-इदम् विद्धि कोशम् जगत्-स्थिते: ॥३।१०।१८॥
बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन।
तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता॥१९॥
सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा।
तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥२०॥
भूर्जलाद्युपमानश्रीः साकारान्ता समानसा।
ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत्॥२१॥
तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम्।
तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि॥२२॥
मरिचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते।
चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना॥२३॥
तस्माच्_चिद्_अप्य्_अ-चिद्.रूपम् चेत्य-रिक्तम् तद्_आत्मनि । जगत्ता तादृग्_एव_इयम् तावन्-मात्र-आत्मता-वशात् ॥३।१०।२४॥ रूपालोक-मनस्कारास्_तन्.मया एव न_इतरत् । यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम्_एव वा ॥३।१०।२५॥
तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः।
आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः॥२६॥
आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः।
अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे॥२७॥
पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति।
ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितं॥२८॥
पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत्।
अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत्॥२९॥
चेत्यासम्भवतस्तस्मिन्यदेका जगदर्थता।
आस्वादकासम्भवतो मरिचे कैव तीक्ष्णता॥३०॥
सत्येवेयमसत्यैष चित्तचेत्यादिता परे।
तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः॥३१॥
परमाणोरपि परं तदणीयो ह्यणीयसः।
शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि॥३२॥
दिक्-कालात् यत्_अवच्छिन्न-रूपत्वात्_अति.विस्तृतम् । तत्_अनाद्यन्तम्_आभासम् भासनीय-विवर्जितम् ॥३।१०।३३॥
**vwv. ... Light having no beginning or end and destitute of things to be illumined.
चिद्रूपमेव नो यत्र लभ्यते तत्र जीवता।
कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥३४॥
चिद्रूपानुदयादेव तत्र नास्त्येव जीवता।
न बुद्धिता चित्तत्ता वा नेन्द्रियत्वं न वासना॥३५॥
एवमित्थं महारम्भपूर्णमप्यजरं पदम्।
अस्मद्दृष्ट्या स्थितं शान्तं शून्यम् आकाशतोऽधिकम्॥३६॥
श्रीराम उवाच।
परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः।
पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये॥३७॥
श्रीवसिष्ठ उवाच।
महाप्रलयसम्पत्तौ सर्वकारणकारणम्।
शिष्यते परमं ब्रह्म तदिदं वर्ण्यते शृणु॥३८॥
नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये।
यद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः॥३९॥
नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत्।
भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः॥४०॥
चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः।
चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः॥४१॥
अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना।
जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः॥४२॥
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः।
यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते॥४३॥
यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च।
तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः॥४४॥
अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः।
स्यात् स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः॥४५॥
चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा।
दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः॥४६॥
वेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा।
वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः॥४७॥
यतो जगदुदेतीव नित्यानुदितरूप्यपि।
विभिन्नवदिवाभिन्नं तद् रूपं परमार्थकम्॥४८॥
व्यवहारपरस्यापि यत्पाषाणवदासनम्।
अव्योम्न एव व्योमत्वं तद्रूपं पारमात्मनः॥४९॥
वेद्यवेदनवेत्तृत्वरूपत्रयमिदं पुरः।
यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम्॥५०॥
वेद्यवेदनवेत्तृत्वं यत्रेदं प्रतिबिम्बति।
अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम्॥५१॥
मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः।
जङ्गमे स्थावरे वापि तत् सर्वान्तेऽवशिष्यते॥५२॥
स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत्।
मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते॥५३॥
ब्रह्मार्कविष्णुहरशक्रसदाशिवादि
शान्तौ शिवं परमम् एतद् इहैकम् आस्ते।
सर्वोपाधिव्ययवशादविकल्परूपं
चैतन्यमात्रमयमुज्झितविश्वसङ्गम्॥५४॥
oॐm
wn3010:
दशमः सर्गः।
महाकल्पान्तावशिष्टपरमभाववर्णनम्॥३।१०॥
mahAkalpAntAvaziSTa-parama-bhAva-varNanam |
dazama: sarga: ||3|10|3|10||
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oॐm
````y3010.001
**rAma uvAca |
mahApralayasaMpattau yadetadavaziSyate |
bhavatyetadanAkAraM nAma nAstyatra saMzaya: ||3|10|1||
**rAma uvAca |
mahApralaya-saMpattau yad_etad_avaziSyate |
bhavaty_etad_anAkAram nAma na_asty_atra saMzaya: ||3|10|1||
rAma uvAca RAMA: —
mahApralaya-saMpattau With the Infalling of Doomsday —
yad etad avaziSyate what remains as This —
bhavati etad anAkAram nAma becomes this "unbodied" —
na asti atra saMzaya: there is no doubt about this.
**vlm.3.10.1 _rAma said:—That which remains incident to the Universal dissolution (mahá-pralaya), is commonly designated by the term "formless void."
**MoT. … // Mo_3,10.1 // — "atra saMzayo nAsti" | "etat" vastu | "anAkAram" AkAra-rahitam | "bhavatu" | atra mamApi vizvAso_astItIti bhAva: | "etat" kim | "mahApralaya-sampattau" sarvabhAvakSaye | "yat etat" sad vastu | "avaziSyate" avaziSTatayA tiSThati ||3|10| MoT_3,10.1 ||3|10|
**rAma uvAca |
mahApralayasaMpattau yadetadavaziSyate |
bhavatyetadanAkAraM nAma nAstyatra saMzaya: ||3|10|1||
rAma:
With the Infalling of Doomsday
whatever then remains as this
becomes what is called "formlessness".
And I have no doubt about this.
-1-
````y3010.002
न शून्यं कथमेतत्स्यान्न प्रकाशः कथं भवेत् ।
कथं वा न तमोरूपं कथं वा नैव भास्वरम् ॥२॥
न शून्यम् कथम्_एतत्_स्यात्_न प्रकाशः कथम् भवेत् ।
कथम् वा न तमस्-रूपम् कथम् वा न_एव भास्वरम् ॥२॥
na zUnyam katham_etat_syAt_na prakAza: katham bhavet |
katham vA na tamas-rUpam katham vA na_eva bhAsvaram ||3|10|2||
न शून्यम् - "No emptiness"? =
कथम्_एतत्_स्यात् - How can this be? =
न प्रकाशः कथम् भवेत् - how can no radiance arise? =
कथम् वा न तमस्-रूपम् - or how no shade of darkness? =
कथम् वा न_एव भास्वरम् - or how not even the sun/illumination? — Mo. has kha-Atmakam "Kha Space by nature", for bhAsvaram. -2-
**jd. [Note the use of the two existential verbs, >as asti syAt 'to be at', and >bhU bhavati bhavet 'to become as', in _rAma's questions. jd ]
**VA. How it can be no void and no manifestation, or no darkness and no light?
**AS. After the first verse where he stipulates that whatever remains after the great deluge is formless, no doubt in that! Now he is asking whay it would lack some expected properties and Vasishtha answers each of these doubts separately. Here are the questions: 1. How come it is not total void (Really nothing should survive!) 2. Why would it not lack all materials? (Commentators take prakAza as mahAbhUtaprakAza: = the natural elements.
**AS. Shouldn't all building blocks of the world also vanish?) 3. Should it not be totally dark?( If there is nothing to illuminate?) 4. Why would it not glow by itself?(Some things like fireflies glow by themselves!) The general idea is that he can imagine many different properties for the leftover and is confused about what might be the truth!
**vlm.2. How then said you, there was no void, and how could there be no light nor darkness neither?
**MoT. … katham vA naiva khAtmakam // Mo_3,10.2 // — tat "zUnyam katham na bhavet" | tad eva bhavatv ity artha: | evam sarvatra yojyam | "prakAzaH" mahAbhUta-prakAza: | "khAtmakam" AkAza-rUpam ||3|10| MoT_3,10.2 ||3|10|
na zUnyaM kathametatsyAnna prakAza: kathaM bhavet |
kathaM vA na tamorUpaM kathaM vA naiva bhAsvaram ||3|10|2||
न शून्यम् कथम्_एतत्_स्यात्_न प्रकाशः कथम् भवेत् । कथम् वा न तमस्-रूपम् कथम् वा न_एव भास्वरम् ॥२॥
But "No emptiness"? can this be?
how does Radiance not arise?
or how no Tamasic Darkness?
and how no Illumination?
-2-
````y3010.003
kathaM vA naiva cidrUpaM jIvo vA na kathaM bhavet |
kathaM na buddhitattvaM syAtkathaM vA na mano bhavet ||3|10|3||
katham vA naiva cidrUpam jIvo vA na katham bhavet |
katham na buddhi-tattvam syAt katham vA na mano bhavet ||3|10|3||
katham vA na eva cid.rUpam or how not at all _cit-form — jIvo vA na katham bhavet or how does the Living Jiva not become — katham na buddhi-tattvam syAt how can there be no category called Buddhi Intellect — katham vA na mano bhavet or how is there no _manas Mind?
**vlm.3. How could it be without the intellect and the living principle, and how could the entities of the mind and understanding be wanting in it?
**MoT. … // Mo_3,10.3 // — cidrUpatvasyApi tatra paramArthatayA nivAraNAd etad uktam ||
kathaM vA naiva cidrUpaM jIvo vA na kathaM bhavet |
kathaM na buddhitattvaM syAtkathaM vA na mano bhavet ||3|10|3||
or how no Form of Consciousness?
and how does no Jiva exist?
how can there be no Intellect?
or how is there no _manas Mind? 03
````y3010.004
kathaM vA naiva kiMcitsyAtkathaM vA sarvamity api |
anayaiva vacobhaGgyA mama moha ivodita: ||3|10|4||
katham vA na_eva kim.cit_syAt katham vA sarvam_ity_api |
anayA_eva vacobhaGgyA mama moha iva_udita: ||3|10|4||
katham vA or how — na eva kiMcit syAt may there be not anything at all
katham vA sarvam ity api or how everything at all
anayA eva vaco-bhaGgyA by this very word-confusion
mama mohe iva udita: in my delusion as-if arisen —
**vlm.4. How could there be nothing and not all things? Such like paradoxical expressions of yours, have created much confusion in me.
> ... ¶ katham vA na na kiJcit syAt … / anayA ca vacobhaGgyA … // Mo_3,10.4 // — "na kiJcit" kenApi rUpeNa sthitam na bhavati | nakiJcittvasyApi nirAkaraNAt | "sarvam ity api katham vA" na bhavati ||3|10| MoT_3,10.4 ||3|10|
kathaM vA naiva kiMcitsyAtkathaM vA sarvamity api |
anayaiva vacobhaGgyA mama moha ivodita: ||3|10|4||
How can there be nothing at all? or how, again, not everything?
This seems to me like a pipe-dream. Now I'm more confused than ever. -4-
````y3010.005
**vasiSTha uvAca |
viSamo'yam atiprazno bhavatA samudAhRta: |
bhettAsmyahaM tvayatnena naizaM tama ivAMzumAn||5||
**vasiSTha uvAca |
viSamo_ayam_ati.prazno bhavatA samudAhRta: |
bhettA_asmy_aham tv_a-yatnena naizam tama iva_aMzumAn ||5||
vasiSTha uvAca VASISHTHA: —
viSamo_ayam ati-prazna: difficult is this deep question — ???
bhavatA samudAhRta: by Your Majesty posed —
bhettA asmi aham tu ayatnena the solver am I without effort —
naizam tamas iva aMzumAn at night the dark as the sun —
??? I heard from some blog that Shivananda defined atiprazna-s as "unnecessary" questions: don't ask why the raped baby had to die, but maybe ask why it had to be born; better still, to whom was the birth????
**vlm.5. Vasishtha said:—You have raised a difficult extra-question, Ráma! but I shall have no difficulty to solve it, as the sun is at no pains to dispel the nocturnal gloom.
**MoT. mad-Azayam atikramya prazno_ati-prazna: | bhettA chettA ... | aMzumAn sUrya: ||3|10| ¶ zrIvasiSTha uttaram Aha — … / bhinadmy enam tv ayatnena … // Mo_3,10.5 // — "ati"zabdo bhinna-krama: | "bhavatA ayam prazna: ativiSamaH" durbodhatara: | "samudAhRtaH" | "tu" vizeSe | 'ham "enam ayatnena" sukhenaiva | "bhinadmi" | manogranthirUpatvAt praznasya "bhinadmI"ti kathanam | ka "ivAMzumAn iva" sUrya iva | aMzumAn yathA "naizaM" nizAsambandhi | "tamaH" bhinatti | tathety artha: ||
**vasiSTha uvAca |
viSamo'yam atiprazno bhavatA samudAhRta: |
bhettAsmyahaM tvayatnena naizaM tama ivAMzumAn||5||
VASISHTHA:
Your Gracious Majesty, you pose some interesting riddles; but
I think I can enlighten you easily, as dawn does the night. -5-
```y3010.006
mahAkalpAntasaMpattau yattatsadavaziSyate |
tadrAma na yathA zUnyaM tadidaM zRNu kathyate ||3|10|6||
mahAkalpa-anta-saMpattau yat_tat_sad_avaziSyate |
tad_rAma na yathA zUnyam tad_idam zRNu kathyate ||3|10|6||
mahAkalpAnta-saMpattau - In the sampatti Infalling at the end of a Great Eon
yat tat sad avaziSyate - what is That remains as Such
tad rAma na yathA zUnyam - That, o rAma, is not as zUnya Void
tad idam zRNu kathyate - That is this: listen as it is told. -6-
**vlm.6. On the occasion or the termination of a great kalpa age, when there remains That Entity (the Tat sat) of God, it cannot be said to be a void, as I will now explain to you. Attend Ráma and hear.
**MoT. ... "mahAkalpAnta-sampattau" turye turyAtIte mahApralaya-samaya-niSpattau vA | "tat" prasiddham kena_api apalapitum azakyam | he "rAma" | "tat" "yac"-chabda-kathitam "sad" vastu | "yathA" yena prakAreNa | "zUnyam na" bhavati | "tat" tam eva prakAram | "idaM" samanantaram eva kathyamAnam | "zRNu" | yato mayA "kathyate" ||
In the Sampatti Infalling
at the end of a Great Eon,
what is That remains as Such,
_rAma, and not as Shûnya Void.
That is this: listen as it's told. -6-
**vlm.6. On the occasion or the termination of a great kalpa age, when there remains That Entity (the Tat sat) of God, it cannot be said to be a void, as I will now explain to you. Attend Ráma and hear.
mahAkalpAntasaMpattau yattatsadavaziSyate |
tadrAma na yathA zUnyaM tadidaM zRNu kathyate ||3|10|6||
`y3010.007
अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका ।
तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥३।१०।७॥
अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका ।
तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥३।१०।७॥
an-utkIrNA yathA stambhe saMsthitA zAla-bhaJjikA |
tathA vizvam sthitam tatra tena zUnyam na tat-padam ||3|10|7||
anutkIrNA yathA stambhe – As uncarved in a pillar
saMsthitA zAla-bhaJjikA - situate as a support in a hall
tathA vizvam sthitam tatra – thus the universe is situate in That
tena zUnyam na tat-padam – and so the void is not That state. -7-
**vwv.1159/3.10.7. As a statue not (yet) carved is existing within a pillar, so, the universe is existing there (in the Absolute). Therefore, that Abode (i.e., the Absolute Reality) is not void (or non-being).
**vlm.7. Like images carved in bas-relief upon a pillar, was this world situated in relievo of That Entity, and cannot be said to have been a void.
**MoT. tad eva kathayati — anutkIrNA yathA stambhe saMsthitA sAlabhaJjikA / … // Mo_3,10.7 // — "anutkIrNA" takSakAreNa nistakSya na prakaTIkRtA | stambhe saMsthitatvam asyA agre prakaTIbhAvAt | vizvasya sadrUpe sthitatvam adyaiva bhAsamAnatvAd | iti tu vizeSa: | "tat padaM" paramAtmAkhyam padam | yadi tac "chUnyaM" syAt tadA jagat kutra bhUyAt | niradhiSThAnasya bhramasyAyuktatvAd iti bhAva: | bhedenaiva bhAtIty "anutkIrNe"ty uktam ||
anutkIrNA yathA stambhe saMsthitA zAlabhaJjikA |
tathA vizvaM sthitaM tatra tena zUnyaM na tatpadam ||3|10|7||
अन्-उत्कीर्णा यथा स्तम्भे संस्थिता शाल-भञ्जिका । तथा विश्वम् स्थितम् तत्र तेन शून्यम् न तत्-पदम् ॥३।१०।७॥
A statue in a pillar that supports a hall,
when not yet carved,
is like the universe in That:
and so the void is not That state.
-7-
````y3010.008
ayamitthaM mahAbhogo jagadAkhyo'vabhAsate |
satyo bhavatvasatyo vA yatra tatra tvazUnyatA ||3|10|8||
ayam_ittham mahAbhogo jagad Akhyo_avabhAsate |
satyo bhavatv_asatyo vA yatra tatra tv_a-zUnyatA ||3|10|8||
ayam ittham mahAbhoga: this thus outspread/serpentine —
jagad Akhya: called 'the world' —
avabhAsate is manifest —
satya: bhavatu asatya: vA be it Such or unSuch —
yatra tatra tu azUnyatA wherever, it is unEmptiness —
**vlm.8. Again when there was the representation of the plenitude under the appellation of the world at anyplace, (in the essence of God), and be it real or unreal, it could not have been a void and vacuity.
**MoT. etad evam vistaram kathayati — … yatra tatra kva zUnyatA // Mo_3,10.8 // — "ayam" anubhUyamAna: vistAra: | "satyo bhavatu" satsvarUpo bhavAkhya: | "jagad" iti nAmadheya: | "mahAbhogaH" mahAvistAra: | "satyo bhavatu" sat-svarUpo bhavatv| "asatyo vA -"asat-svarUpo vA bhavatu | sa: "yatra" AdhAra-bhUte yasmin vastuni | "avabhAsate" sphurati | "tatra kva zUnyatA" | na yuktA -iti bhAva: ||3|10| MoT_3,10.8 ||3|10|
ayamitthaM mahAbhogo jagadAkhyo'vabhAsate |
satyo bhavatvasatyo vA yatra tatra tvazUnyatA ||3|10|8||
This that we call 'the Jagat World",
outstretched like a great serpent, when
it is manifest, be it Such
or unSuch, is unEmptiness. -8-
````y3010.009
yathA na putrikAzUnya: stambho'nutkIrNaputrika: |
tathA bhAtaM jagad brahma tena zUnyaM na tat padam ||3|10|9||
yathA na putrikA-zUnya: stambho_anutkIrNa-putrika: |
tathA bhAtam jagad brahma tena zUnyam na tat padam ||3|10|9||
yathA na putrikA-zUnya: as when there is not the doll-Emptiness/Voidness —
stambha: anutkIrNa-putrika: the pillar is an uncarved doll —
tathA bhAtam jagad brahma thus the world emanates in the _brahman — note that MoT substitutes tAta for bhAtam. "Thus, my dear, the world is the Brahman." —
tena zUnyam na tat padam and thus the Empty/Void is not That state. —
**vlm.9. As a pillar with carved or painted figures, cannot be said to be devoid of them; so brahmA exhibiting the worlds contained in him, can not become a void. (i. e.—As a pillar is not devoid. * The pre-existent substratum is the Noumeuon underlying all phenomena. It is the support of qualities, and something in which all accidents inhere.
Berkely. of figures which has carved images on it; so brahmA is not a void, having the worlds contained in him. This is a negative enthymem).
MoT. … stambho_anutkIrNa-sAlika: / tathA tAta jagad brahma ... //Mo_3,10.9// — "anutkIrNa-sAlikaH" anutkIrNa-putrika: | dArSTAntike yojayati "tathe"ti | he "tAta" he pUjya | "tathe"ty anena pUrva-vAkya-stham "ne"ti "zUnya" iti ca pada-dvayam AkRSyate | tenAyam artha: | "tathA brahma" "jagac-chUnyam na" bhavati | phalitam Aha "tene"ti ||3|10|MoT_3,10.9||
# bhAta
**VA. As the pillar with uncarved images is not empty of these images, so _brahman (is not empty) of appearing world, and so it is not zunya. **AS.I agree with you. —
**VA. As the pillar with uncarved images is not empty of these images, so _brahman (is not empty) of appearing world, and so it is not zunya.
**AS.I agree with you.
yathA na putrikAzUnya: stambho'nutkIrNaputrika: |
tathA bhAtaM jagad brahma tena zUnyaM na tat padam ||3|10|9||
The uncarved statue is within the wood: that is its Emptiness:
the pillar holds an uncarved doll. Thus the world emanates within
the vast _brahman Immensity, and thus That State is not the Void. -9-
`y3010.010
सौम्याम्भसि यथा वीचिर्न चास्ति न च नास्ति च ।
तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ॥३।१०।१०॥
सौम्य-अम्भसि यथा वीचिर्_न च_अस्ति न च न_अस्ति च ।
तथा जगद्-ब्रह्मणि_इदम् शून्य-अशून्य-पदम् गतम् ॥३।१०।१०॥
saumya-ambhasi yathA vIcir_na ca_asti na ca na_asti ca |
tathA jagad-brahmaNi_idam zUnya-azUnya-padam gatam ||3|10|10||
saumya-ambhasi yathA vIci: like a wave in the still ocean —
na ca asti na ca na asti ca – it neither is nor is-not —
tathA jagad brahmaNi thus the world in _brahman —
idam zUnya-azUnya-padam gatam is arrived at this empty-unEmpty state. —
jd#>su 3 —> #soma —> #saumya, -adj.- A/I - relating or belonging to Soma (the juice or the sacrifice or the moon-god); cool and moist (opp. to #agneya, "hot and dry"); northern (saumyena, "to the north"); "resembling the moon", placid, gentle, mild; saumya voc. = "O gentle Sir!" "O good Sir!" "O excellent man!" as the proper mode of addressing a _brAhmaNa) • auspicious (said of birds, planets); happy, pleasant, cheerful; -m.- an adherent, worshipper; a _brAhmaNa. • #saumyI -f.- moonshine • #saumyam -n.- the nature or condition of Soma; gentleness.
**vlm.10. But the world contained in Brahma, becomes both something and nothing; as billows in calm waters may either exist or not exist. (So the appearance and disppearance of the worlds in Brahma, like those of the little billows in a quiet lake, prove their existence and non-existence at the same time, as it is predicated of the Chaos or the Makápralaya. Gloss). * It contradicts the well known axiom of Locke, that, "it is impossible for the same thing to be and not be at the same time."
**MoT. … "somya-ambhasi" kSobha-rahite jale | "na ca -asti" | tadAnIm alabhyatvAt | "na ca nAsti" | agre sphuTI-bhaviSyamANatvAt | dArSTAntikam Aha "tathA" -iti | bhAsamAnatvAd "azUnya-padam gataM" | paramArthato nakiJcid.rUpatvAc "chUnya-padam gatam" iti yojyam ||
**VA. as a wave in the calm water neither is nor is not, so this world in _brahman is neither zunya nor azunya
**AS. There is a serious typo here [corrected]. It is talking about a calm ocean not moonlit ocean! The word somya cannot mean moonlit! Even though an ocean is calm, the wave that arises in it is intrinsically there, whether visible or not. I agree with the rest of meaning.
saumyAmbhasi yathA vIcirna cAsti na ca nAsti ca |
tathA jagadbrahmaNIdaM zUnyAzUnyapadaM gatam ||3|10|10||
सौम्य-अम्भसि यथा वीचिर्_न च_अस्ति न च न_अस्ति च । तथा जगद्-ब्रह्मणि_इदम् शून्य-अशून्य-पदम् गतम् ॥३।१०।१०॥
As a wave in the moonlit ocean neither is nor yet is-not,
so the world in the _brahman comes to this Empty-unEmpty state; -10-
`y3010.011
देशकालादि शान्तत्वात्पुत्रिकारचनं द्रुमे ।
संभवत्ययथाऽतो वै तेनानन्ते विमुह्यते ॥३।१०।११॥
देश.काल-आदि शान्तत्वात्_पुत्रिका-रचनम् द्रुमे ।
संभवत्य्_अ.यथा_अत:_वै तेन_अनन्ते विमुह्यते ॥३।१०।११॥
deza.kAla-Adi zAntatvAt_putrikA-racanam drume |
saMbhavaty_a.yathA_ata:_vai tena_anante vimuhyate ||3|10|11||
deza-kAla-Adi zAntatvAt - From its resting in place-time-&c
putrikA-racanam drume - the figure of a doll in a tree
saMbhavaty a-yathA ata: vai - becomes, though not-so thus indeed
tena anante vimuhyate - thereby in the unbounded is delusion — [The image is similar to that of Michelangelo, who saw a sculpture as existent in the uncarved stone.] -11-
**vlm.11. Again it happens that certain figures are marked on some insensible trees in some places by the hand of time, which people mistake for images; so it comes to pass that certain figures of evanescent matter, occur in the eternal mind, which men mistake for the real world.
**VA. As in some time and place the tree may become to resemble a figure, this figure appears by itself, and at the same time did not, the same way in the eterntity appears delusion.
**AS. When proper place or time have been suppressed (dezakAlAdi-zAntatvAt), the formation of figures in a tree becomes impossible (drume putrikAracanam ayathA sambhavati), thus (by not realizing this) one is confused about the Brahma (ananta). The next verse clarifies this more.
**MoT. … / sambhavaty ajadhAtau tu kena nAntar vimuhyate // Mo_3,10.11 // — "drume" lakSaNayA stambhe | "putrikAracanaM" deza-vazena kAla-vazena kartrAdi-vazena ca "sambhavati" | "tu" vizeSe | "ajadhAtau" navInaprAdurbhAvarahita-cid-Akhya-mUla-kAraNa-viSaye | "'ntaH" manasi | "kena" puruSeNa | "na muhyate" mohitena bhUyate | 'pi tu sarveNaivety artha: | kuto "muhyate" | "dezakAlAdizAntatvAt" | "Adi"zabdena kartrAdInAm grahaNam | deza-kAla-kartrAdi-zAnter ity artha: | tacchAntiz cAtra zuddha-cinmAtratayaiva jJeyA | mohaz ca dezakAlAdisparza-rahite brahmaNi katham jagad bhAti ity evaMrUpo jJeya: ||
dezakAlAdi zAntatvAtputrikAracanaM drume |
saMbhavatyayathA'to vai tenAnante vimuhyate ||3|10|11||
देश.काल-आदि शान्तत्वात्_पुत्रिका-रचनम् द्रुमे । संभवत्य्_अ.यथा_अत:_वै तेन_अनन्ते विमुह्यते ॥३।१०।११॥
...just as, in due course of place and time,
a doll is carved out.of a tree,
having been there and yet not there,
as delusion within the unbounded.
-11-
```y3010.012
tatstambhaputrikAdyetatparamArthe jagatsthite: |
ekadezena sadRzamupamAnaM na sarvathA ||3|10|12||
tat_stambha-putrika-Adi_etat paramArthe jagat-sthite: |
eka-dezena sadRzam_upamAnam na sarvathA ||3|10|12||
tat_stambha-putrika-Adi -
etat paramArthe jagat-sthite: -
eka-dezena sadRzam_upamAnam na sarvathA –
-12-
tat stambha-putrika-Adi etat that pillar-figure and the like —
paramArthe jagat-sthite: in the highest sense of the world-state —
eka-dezena with one ground — without ambiguity —
sadRzam upamAnam similar analogy —
na sarvathA not always so —
**vlm.12. This comparison of the figured pillar and tree and the world, is a partial and not complete simile; the similitude here referring only to the situation of the transient world in the substance of the permanent Brahma, (like the appearance of false figures in the firmly fixed pillar and on the standing tree).
**MoT. phalitam Aha — … // Mo_3,10.12 // — yata: deza-kAla-Adi~sambhavena stambhe putrikA-racanam yuktam | tac chAntyA tu cid-dhAtau tu na yuktam | "tat" tato heto: | "etat" samanantaram eva-uktam "stambha-putrikA-Adi" | "Adi"-zabdena vIcy-ambhasor grahaNam | "paramArthe" yA "jagat-sthitis" | tasyA: "eka-dezena" zUnyatA-nivAraNa-mAtreNa | "sadRzam upamAnaM" bhavati | "na sarvataH" na sarveNa prakAreNa | na bhavata-ity artha: ||
**VA. That comparison with uncarved figure etc with the world in the highest sense, is a limited simile.
**AS. Thus, one should use it in a limited sense. (As explained in 11, the analogy should not be used everywhere and in all times.)
tatstambhaputrikAdyetatparamArthe jagatsthite: |
ekadezena sadRzamupamAnaM na sarvathA ||3|10|12||
(The wooden figure and the like are only metaphors based on
a common ground, to show the higher sense of the world-state.) -12- *** metre
```y3010.013
na kadAcidudetIdaM parasmAnna ca zAmyati |
itthaM sthitaM kevalaM sadbrahma svAtmani saMsthitam ||3|10|13||
na kadAcid_udeti_idam parasmAn_na ca zAmyati |
ittham sthitam kevalam sad_brahma sva.Atmani sam.sthitam ||3|10|13||
na kadAcid udeti idam - not whenever arises this
parasmAt - from the supreme/another
na ca zAmyati - and does not subside
ittham sthitam kevalam - thus established wholly
sad brahma svAtmani saMsthitam - what is So is the brahman based in oneself .
**vlm.13. But this appearance of the world is not caused by another (as in the case of the pillar, figures and pictures carved and painted by the hands of the statuary and painter). It rises, lasts and sets spontaniously and of itself in the self-same essence of Brahma, (as the figures in the tree or the waves of the Ocean). It is the property of the divine soul and mind to raise and set such imageries in them by turns, like the creations of our imagination. * The unknown substance is the known cause, a spiritual substance—God. Berkeley.
**MoT. ... "parasmAt" paramAtmana: | nanu yadi jagan nodeti na ca zAmyati tarhi kim idam bhAsata ity | atrAha "idam" iti | "kevalam" advitIyam | "sat" satsvarUpam | "brahma" bRMhitam vastu | "sva.Atmani" sva.svarUpe | "saMsthitaM" bhavati | kathambhUtam "idaMrUpaM" | "idaM" zAnty-udaya-sahitam jagat | "rUpaM" svarUpam | yasya | tat | tAdRzam | zAntyudayasahitasya jagato brahmatvam brahma-Azraya-bRMhA-viSayatvena jJeyam | bRMhAviSayo hi brahmasvarUpam eva bhavati | tathA ca brahmaNa: zUnyatvam na yuktam iti bhAva: ||
na kadAcidudetIdaM parasmAnna ca zAmyati |
itthaM sthitaM kevalaM sadbrahma svAtmani saMsthitam ||3|10|13||
At no time does all this arise
from some other Supreme; nor does
it subside; for this Sat is just
_brahman established in yourself. -13-
`y3010.014
अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना ।
अशून्यत्वात्संभवत: शून्यताशून्यते कुत: ॥३।१०।१४॥
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना ।
अशून्यत्वात् संभवत: शून्यता-अशून्यते कुत: ॥३।१०।१४॥
azUnya-apekSayA zUnya-zabda-artha-parikalpanA |
azUnyatvAt saMbhavata: zUnyatA-azUnyate kuta: ||3|10|14||
azUnya-apekSayA – with unEmpty-connection - in connection with the unempty/unVoid
zUnya-zabda-artha-parikalpanA – 'empty'-word-purpose-defining - when we seek to define the word 'empty'/'void'
kuta: azUnyatvAt saMbhavata: – from where is nonEmptiness becoming — arising from the nonEmpty/Void
zUnyatA-azUnyate kutas – how are there (both) emptiness and unemptiness? -14-
**vwv.1157/3.10.14. There is the fixing of the meaning of the word "empty (or non-existent)" by reference to what is not empty. From where do emptiness (or non-existence) and non-emptiness (or existence), which exist on account of non-emptiness arise? (Note: Being and non-being are relative conceptions; one implies the other.)
**vlm.14. The meaning of the word void (súnya) instead of no void (asúnya) or existence, is a fiction as false as inanity is a nullity in nature. Something must come out.of something, and never from a void nothing; and how can nothing be reduced to nothing in the end-mahápralaya. (súnyatá súnyate katkam)? (Ex nihilo nihil fit, et in nihilum nihil reverti posse (Out of nothing nothing is made, and into nothing nothing can return.
**VA. Meaning of void exists only in connection to non-void From being non-void, how can void appear in non-void?
**AS. When the meaning of the word zUnya-void is formulated, it contrasts with azUnya- non void. When something is non void, how can both voidness and nonvoidness be implied from it? I sense a possible grammar problem. sambhavata: is the dual third person form of sam+bhU. The word zUnyatA-azUnyate is a dvandva samAsa and hence in nom. dual. It is the subject of the sentence.
**MoT. … / azUnyatva-asambhavata: zUnyatvAzUnyate kuta: // Mo_3,10.14 // "azUnyatvApekSayAzUnyatvasya" kiJcid rUpatvasya ApeksayA" tad apekSyety artha: | "zUnyatva-parikalpanA "| "zUnyatvasya" na-kiJcid~rUpatvasya | "parikalpanA" kalpanam | bhavati | tata: kim ity | atrAha "azUnyatve"ti | "azUnyatvâ-asambhavataH" uktayuktyA kiJcid.rUpatvâ-asambhavena | "zUnyatvAzUnyate" nakiJcittvakiJcittve | "kutaH" | na sta ity artha: | sApekSayor ekanAze dvayor api nAzAd iti bhAva: | kiJcidrUpatvAbhAvaz ca nirAlambazuddhacinmAtratayA jJeya: ||
azUnyApekSayA zUnyazabdArthaparikalpanA |
azUnyatvAtsaMbhavata: zUnyatAzUnyate kuta: ||3|10|14||
अशून्य-अपेक्षया शून्य-शब्द-अर्थ-परिकल्पना । अशून्यत्वात् संभवत: शून्यता-अशून्यते कुत: ॥३।१०।१४॥
Regarding what is not a void, when we seek to define that 'void'
how
out.of non-emptiness
are there both emptiness and unemptiness?
-14-
```y3010.015
brahmaNyayaM prakAzo hi na sambhavati bhUtaja: |
sUryAnalendutArAdi kutastatra kilAvyaye ||3|10|15||
brahmaNy_ayam prakAzo hi na sambhavati bhUta.ja: |
sUrya-anala-indu-tArAdi kutas_tatra
kila_avyaye ||3|10|15||
brahmaNi ayam prakAza: hi - When the brahman is this radiance
na sambhavati bhUtaja: - did not become the being-born — of the elements
sUrya-anala-indu-tAra-Adi - sun-fire-moon-stars-&c
kutas tatra kila avyaye - whence there !! when unchanging
**vwv.15. This undecaying abode (or the Absolute Reatlity) is set free from light and darkness. This light (i.e .our ordinary light), born from the elements, does not at all exist in the Absolute Reality).
**vlm.15. In answer to your second question it has been said "there was darkness neither." Because the divine light of Brahma (which existed before creation), was not like the light of a material luminary (which is followed by darkness). The everlasting light was not to be obscured by darkness, like the sunshine, or moon-light or the blazing of fire or the twinkling of stars or our eyes.
**MoT. zUnyatvam nivArya prakAzarUpatvam nivArayati — … // Mo_3,10.15 // — "ayaM" netreNa dRzyamANa: | "bhUtajaH" agny-Adi-bhUtaûtpanna: | "prakAzaH" teja: | "hi" nizcaye | "brahmaNi" vyApake vastuni | "na sambhavati" | cinmAtratayA tad uttIrNatvAt | atra hetutvena-uttarArdham Aha "sUrye"ti | "kila"zabdo hetutva-dyotanArtha: | "avyaye" nAza-rahite | "sUryAdInAm" AkRtimattvena nAzasambhavAn nAtra sthitir yuktA | tadrUpatAyAs tu kA kathA iti bhAva: ||3|10| MoT_3,10.15 ||3|10|
**VA. grammar analysis: bhUtaja: (sUrya-anala-indu-tAra-Adi) ayam prakAzo hi brahmaNy na sambhavati - material (sun, fire, moon, star etc) does not become this light in Brahman. kutas tatra kila avyaye? - where here in eternal? Material sources of light (sun, fire, moon, stars etc) do not light in Brahman. How can they be in eternal, non-changing? The sun does not shine in _brahman or does not illuminate Brahman?
**AS. The grammar is fine, but the sentences should not join thus. There are two separate sentences here. The first only makes an assertion: bhUtaja: ayam prakAzo hi brahmaNy na sambhavati The appearance of the mahAbhUtas is not possible in Brahman. prakAza, as before, this simply refers to their appearance - existence! The second question is now under discussion. The second line now concludes, when the bhutAs don't even appear, how can there be possibly Sun, Moon, stars fire etc. in the avyaya - the Brahman?
brahmaNyayaM prakAzo hi na sambhavati bhUtaja: |
sUryAnalendutArAdi kutastatra kilAvyaye ||3|10|15||
When the _brahman is this Radiance
it does not become the beings,
the sun, or fire, or moon and stars,
because of its unchangingness. -15-
`y3010.016
महाभूतप्रकाशानामभावस्तम उच्यते ।
महाभूताभावजं तु ते नात्र न तम: क्वचित् ॥३।१०।१६॥
महाभूत-प्रकाशानाम्_अभावस्_तम उच्यते ।
महाभूत-अ.भावजम् तु ते न_अत्र न तम: क्वचित् ॥३।१०।१६॥
mahAbhUta-prakAzAnAm_abhAvas_tama
ucyate |
mahAbhUta-a.bhAvajam tu te na_atra na
tama: kvacit ||3|10|16||
mahAbhUta-prakAzAnAm – Of elemental radiances
abhAvas – the absence
tamas ucyate – is called tamas the Dark
mahAbhUta-abhAva-jam tu – but born of the elemental absence
te na atra – they (are) not here — [Mo. tena atra — therefore here] —
na tama: kvacit – no tamas anywhere. -16-
**vwv. 1170/3.10.16. The absence of the lights (or manifestations) of the gross elements is called darkness. Therefore darkness born of the absence of the gross elements does not exist anywhere here (in the Absolute Reality).
**vlm.16. It is the absence of the light of the great celestial luminaries, that is called darkness, and there being no material property in the immaterial essence of God, there could be no such light or darkness with him before creation.
**VA. the absence of material light is called darkness. But in non-material, here is no darkness at all.
**AS. The darkness is defined as non illumination of some mahAbhUtas - like pRthvI - earth. But when they don't appear, what can be in darkness? Thus, the clever argument being made is that when there is nothing which can be in the dark, there is no darkness!
**MoT. … tenAtra na tama: kvacit // Mo_3,10.16 // — tejo-'bhAvasya -eva tamastvam vAdibhi: pratipAditam iti bhAva: | phalitam Aha "mahAbhUte"ti | "tu" vizeSe | "mahA.bhUta-abhAvajaM" lakSaNayA mahAbhUta-prakAza-abhAvAt jAtam | tad-rUpam iti yAvat | "tamo" | "'tra" sad-vastuni | "tena" mahAbhUta-prakAza- abhAvatvena hetunA | "na"-asti | kutra | "kvacit" kasmin-n apy aMze mahAbhUta-sthityAyatane | mahAbhUta-pratiyogika-abhAva-asambhavena tamo_apy atra na yuktam | tad-rUpasya tu kA katheti bhAva: ||
mahAbhUtaprakAzAnAmabhAvastama ucyate |
mahAbhUtAbhAvajaM tu te nAtra na tama: kvacit ||3|10|16||
महाभूत-प्रकाशानाम्_अभावस्_तम उच्यते । महाभूत-अ.भावजम् तु ते न_अत्र न तम: क्वचित् ॥३।१०।१६॥
The absence of elemental radiance is tamas the Dark.
But what is born of that absence is not the dark Tamas at all.
-16-
**AS. The darkness is defined as non illumination of some mahAbhUtas - like pRthvI - earth. But when they don't appear, what can be in darkness? Thus, the clever argument being made is that when there is nothing which can be in the dark, there is no darkness!
`y3010.017
स्वानुभूति: प्रकाशोऽस्य केवलं व्योमरूपिण: ।
योऽन्तरस्ति स तेनैव न त्वन्येनानुभूयते ॥३।१०।१७॥
स्व.अनुभूति: प्रकाशो_अस्य केवलम् व्योम-रूपिण: ।
यो_अन्तर्_अस्ति स तेन_एव न त्व्_अन्येन_अनुभूयते ॥३।१०।१७॥
sva.anubhUti: prakAzo_asya kevalam vyoma-rUpiNa: |
yo_antar_asti sa tena_eva na tv_anyena_anubhUyate ||3|10|17||
sva-anubhUti: – self-experience
prakAza: asya – is the light of this:
kevalam vyoma-rUpiNa: – entirely of the form of space
ya: antar asti – What is within
sa: tena eva – he by.That/therefore only
na tu anyena anubhUyate – and not by-another is experienced. -17-
**vwv.1171/3.10.17. The Light of the Absolute, who is of the nature of the sky [vyoman], is only Self-Experience. That One who is within, is experienced only by Himself; not by another.
**vlm.17. The light of the vacuous brahmA is an internal perception of the soul, and is only felt and perceived within one's self, and never externally by any body; nor is this spiritual light ever clouded by any mist or darkness of temporal objects.
**MoT. ... "vyoma-rUpiNaH" na-kiJcid.rUpasya -"asya" sad-vastuna: | "svAnubhUtiH" svAsvarUpabhUtA ca asAv "anubhUtiH" anubhava: | "svAnubhUtiH" | saiva "prakAzaH" prAkaTyakaraNa-bhUtam teja: | svAnubhUtya –eva asau bhAti na bAhya-tejasA ity artha: | katham-bhUtad ity | atra -Aha "yo_antar" iti | "yo_antar asti" | puruSeNa "sa tena –eva –akaraNa-bhUtena tena –eva -"anubhUyate" | svapratIti-viSayatAm nIyate | "na tv anyena" | anyasya tatra praveza- asambhavAt | svayam eva -asAv anubhavo_anubhavita- anubhavanam anubhUti-viSayaz ceti | na tatra kasyApy apekSeti bhAva: ||
svAnubhUti: prakAzo'sya kevalaM vyomarUpiNa: |
yo'ntarasti sa tenaiva na tvanyenAnubhUyate ||3|10|17||
स्व.अनुभूति: प्रकाशो_अस्य केवलम् व्योम-रूपिण: । यो_अन्तर्_अस्ति स तेन_एव न त्व्_अन्येन_अनुभूयते ॥३।१०।१७॥
The experience of self
is the Radiance of this absolute Space-Form which is within,
and which is experienced out.of That alone,
and not some other source.
-17-
`y3010.018
मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदम् ।
आकाशकोशमेवेदं विद्धि कोशम् जगत्-स्थिते: ॥३।१०।१८॥
मुक्तम् तमः-प्रकाशाभ्याम्_इति_एतत्_अजरम् पदम् ।
आकाश-कोशम्_एव-इदम् विद्धि कोशम् जगत्-स्थिते: ॥३।१०।१८॥
muktam tamaH-prakAzAbhyAm_iti_etat_ajaram padam |
AkAza-kozam_eva-idam viddhi kozam jagat-sthite: ||3|10|18||
muktam tamaH-prakAzAbhyAm - freed from/by tamas and Radiance
ity etad ajaram padam - such is this imperishable state
AkAza-kozam eva idam - the Space-body even this
viddhi kozam jagat-sthite: - know the body of the world-state. -18-
**vwv.1169/3.10.54. This undecaying abode (or the Absolute Reatlity) is set free from light and darkness. This light (i.e .our ordinary light), born from the elements, does not at all exist in the Absolute Reality).
**VA. This imperishable state is free from darkness and light, and is of the nature of the space. Know world to be also the same nature. **AS. I agree.
**vlm.18. The indestructible brahmA is beyond and free from external and visible light and darkness; and is above the region of vacuum which is contained, as it were, within his bosom, and contains the universe as sheathed within its hollow womb.
**MoT. prakRtam anusandhatte — … / AkAzakozam eva_enam viddhi kozam jagatsthite: // Mo_3,10.18 // — "iti" anena prakAreNa | "etat" avazeSatayA kathyamAnam | "ajaraM" jarA-doSa-rahitam | "padaM" sthAnam | "tamaH-prakAzAbhyAM" tamasA prakAzena ca | "muktaM" bhavati | kha-Atmakatvam asya nivArayitum prastauti | "AkAze" -iti | tvam "enaM" paramAtmAnam | "AkAza-kozam eva" AkAza-madhyam eva | "jagat-sthite: kozaM" bhANDAgAram | "viddhi" jAnIhi ||
muktaM tamaHprakAzAbhyAmityetadajaraM padam |
AkAzakozamevedaM viddhi kozam jagat-sthite: ||3|10|18||
मुक्तम् तमः-प्रकाशाभ्याम्_इति_एतत्_अजरम् पदम् । आकाश-कोशम्_एव-इदम् विद्धि कोशम् जगत्-स्थिते: ॥३।१०।१८॥
Since this imperishable state is free from darkness and radiance,
understand the World to be only the embodiment of Space.
-18-
````y3010.019
bilvasya bilvamadhyasya yathA bhedo na kazcana |
tathAsti brahmajagatorna manAgapi bhinnatA ||3|10|19||
bilvasya bilva-madhyasya yathA bhedo na
kazcana |
tathA_asti brahma-jagator_na manAg_api bhinnatA ||3|10|19||
bilvasya of the WoodApple fruit
bilvamadhyasya of the WoodApple flesh
yathA bhedo na kazcana as there is no difference at all
tathA asti brahma-jagator so it is of _brahman and the world
na manAg api bhinnatA there is not any difference.
# bilva — m. (in later language also <vilva>) Aegle Marmelos, the wood-apple tree (commonly called Bel; its delicious fruit when unripe is used medicinally; its leaves, are employed in the ceremonial of the worship of `ziva); n. the Bilva fruit — bilvapezikA, bilvapesI — f. the dried shell of the Bilva fruit — bilvamadhya n. the flesh of the Bilva fruit.
**vlm.19. As there is no difference between the outside and inside of a fruit (both of which is the same thing); so there is no shade of difference betwixt brahmA and the universe (the one pervading and the other pervaded by his spirit).
**MoT. dRSTAntenaitad eva dRDhayati — bilvasya bilvasaMjJasya … / tatheha brahmajagator … // Mo_3,10.19 // — "bilvasya" bilvaphalasya | "bilvasaJjJasya" bilveti saMjJApravRttinimittasya vastuna: | "yathA" yena prakAreNa | "kazcana" ko_api | "bheda: nA"sti | "tathA" tena prakAreNa" ihA"smiMl lokatraye | "brahmajagator" "manAg api bhinnatA na" bhavati | yad eva brahma tad eva jagat | yad eva jagat tad eva brahmeti bhAva: | "bilvasya" "bilvamadhyasye"ti vA pATha: ||
bilvasya bilvamadhyasya yathA bhedo na kazcana |
tathAsti brahmajagatorna manAgapi bhinnatA ||3|10|19||
Between the Bel fruit and the Bel
flesh, there's no difference at all.
So between _brahman and the world,
there is not any difference. -19-
````y3010.020
salilAntaryathA vIcirmRdantarghaTako yathA |
tathA yatra jagatsattA tatkathaM khAtmakaM bhavet ||3|10|20||
salila_antar_yathA vIcir_mRd-antar-ghaTako
yathA |
tathA yatra jagat sattA tat katham kha-Atmakam bhavet ||3|10|20||
salila-antar yathA vIci: –
As within the water the wave —
mRd-antar-ghaTako yathA –
as within clay the pot —
tathA yatra jagat sattA –
so where the world is, is Suchness —
tat katham kha-Atmakam bhavet –
how does that become of the nature of space? —
**vwv.1158/3.10.20. As there is wave within water and pot within clay, in that manner, where there is the existence of the world (i.e. in the Absolute), how could that be the nature of the sky (or empty)?
**vlm.20. As the billow is contained in and composed of the water and the pot of the earth, so the world being contained in Brahma, it can not be said as lull and void, but full of the spirit of God.
**MoT. nanu tathApi prakRte kim AyAtam ity | atrAha — salile 'ntar yathA vIcir mRdo_antar ghaTako yathA / … // Mo_3,10.20 // — "salile" jale | "'nta: vIci: yathA" bhavati | "tathA" tena prakAreNa | "yatra" yasminn upAdAnabhUte | "jagatsattA" bhavati | "tad" vastu | "khAtmakam" AkAzasvarUpam | "katham bhavet" ||3|10| MoT_3,10.20 ||3|10|
salilAntaryathA vIcirmRdantarghaTako yathA |
tathA yatra jagatsattA tatkathaM khAtmakaM bhavet ||3|10|20||
As within water is the wave;
as within clay, the pot; so for
the world and Suchness: how does That
become of the nature of space? -20-
````y3010.021
bhUrjalAdyupamAnazrI: sAkArAntA samAnasA |
brahma tvAkAzavizadaM tasyAntasthaM tathaiva tat ||3|10|21||
bhUr-jala-Adi-upamAna-zrI: sa.AkAra-antA sa.mAnasA |
brahma tu_AkAza-vizadam tasya_antastham
tathA_eva tat ||3|10|21||
bhUr-jala-Adi-upamAna-zrI: - ## earth-air-&c-like-abundance —An abundance of elements = ##
sa.AkAra-antA - ## having developed embodiment = ##
sa.mAnasA - ## and with _manas Mind = ##
brahma tu_AkAza-vizadam tasya_antastham
tathA_eva tat ||3|10|21||
bhUr-jala-Ady-upamAna-zrI:
sa-AkAra-antA
sa-mAnasA
brahma tv AkAza-vizadam yet _brahman is Space-clear
tasya antastham situate within that
tathA eva tat thus only is That.
**vlm.21. The comparison of earth and water does not agree corporeally with the spiritual essence of God, whose vacuous spirit contains and comprises the whole (Vivlma) within itself, as those elements do their component parts and productions.
**MoT. cidrUpatAnivAraNArtham prakriyAm Arabhate — mRjjalAdyupamAnazrI: sAkArAtra samA na sA / brahma tv AkAzavizadam tasyAntaHstham tathaiva tat // Mo_3,10.21 // — "mRj-jalAdy-upamAna-zrIH" | "atra" brahmaviSaye | "samA" yogyA | "na" bhavati | kuta ity apekSAyAm Aha | "sAkAre"ti | yata: "sAkArA" AkArasahitA bhavati | sAkAratvena katham mRjjalAder upamAna-yogyatvam ity | atrAha "brahme"ti | "tuH" vizeSe | "brahmAkAzavizadaM" nirAkAram | bhavati | sAkArasya mRdAde: nirAkAram brahma prati upamAnatvam na yuktam iti bhAva: | phalitam Aha | "tasye"ti | "tat" tato heto: | tad"antaHsthaM" tadantare sthitam | jagat "tathaiva" nirAkAram bhavatIty artha: ||3|10| MoT_3,10.21 ||3|10|
bhUrjalAdyupamAnazrI: sAkArAntA samAnasA |
brahma tvAkAzavizadaM tasyAntasthaM tathaiva tat ||3|10|21||
bhUrjalAdyupamAnazrI: sAkArAntA samAnasA |
brahma tvAkAzavizadaM tasyAntasthaM tathaiva tat ||3|10|21||
bhUr-jala-Adi-upamAna-zrI: sa.AkAra-antA sa.mAnasA |
brahma tu_AkAza-vizadam tasya_antastham
tathA_eva tat ||3|10|21||
bhUr-jala-Adi-upamAna-zrI: sa.AkAra-antA sa.mAnasA | brahma tu_AkAza-vizadam tasya_antastham tathA_eva tat ||3|10|21||
#
Though having an abundance of elements, having developed
embodiment and mind, yet the _brahman Immensity is just
clear Space, and what is situate within That, thus is only That. -21-
````y3010.022
tasmAdyAdRkcidAkAzamAkAzAdapi nirmalam |
tadantasthaM tAdRgeva jagacchabdArthabhAgapi ||3|10|22||
tasmAd_yAdRk_cid.AkAzam_AkAzAd_api nirmalam
|
tad-anta.stham tAdRg_eva jagac-chabda-artha-bhAg
api ||3|10|22||
tasmAd yAdRk cid.AkAzam from That which is _cit-Space
AkAzAd api nirmalam though from Space that is transparent
tad-anta-stham standing within That
tAdRg eva just to that extent
jagac-chabda-artha-bhAg api takes on the meaning of 'the world'.
**MoT. punar apy upasaMhAravyAjena jagato nirAkAratvam sAdhayati — … / tad-antaHstham tAdRg eva … // Mo_3,10.22 // — "AkAzAd" "api" nirmalatvam cidAkAzasya jaDatva- abhAvena jJeyam | "tad-antaHsthaM" jagat | "tAdRg eva" nirAkAram eva bhavati | kathambhUtam "api" | "jagac-chabdArthabhAg api" | bhAvapradhAno nirdeza: | tena jagadrUpatayA bhAsamAnatvena jagac-chabda-arthatAbhAg apIty artha: ||
**VA. Purer than space is the space of consciousness, and what is meant by the word “world” is of the same nature, anta-stham – standing at the end… (of all) – endless?
**AS. The word anta also has the sense of anta: = inside.
From That which is Consciousness-Space,
a Space that is immaculate,
what stands within and is like That
takes on the meaning of 'the world'. -22-
As, in pepper, the pungency
is sensed only by the taster,
the _cit-onliness in _cit-Space
is known by conceptual forms. -23-
````y3010.023
marice'ntaryathA taikSNyamRte bhokturna lakSyate |
cinmAtratvaM cidAkAze tathA cetyakalAM vinA ||3|10|23||
marice_antar yathA taikSNyam_Rte bhoktur_na lakSyate |
cin.mAtratvam cid.AkAze tathA cetya-kalAm vinA ||3|10|23||
marice antar yathA taikSNyam as in pepper the pungency
Rte bhoktur na lakSyate is sensed only by the taster
cin.mAtratvam cid.AkAze the _cit-onliness in _cit-Space
tathA cetya-kalAm vinA thus only by conceptualizations —
**vlm.22. Now as the sphere of the intellect is clearer and brighter far than the spheres of air and empty space; so the sense and idea of the word world as situated in the divine mind, is clearer in a far greater degree than this visible world appears to us.
**vlm.23. (In answer to the third question with regard to the want of intellect), it is said thus:—As the pungency of pepper is perceived by one who tastes it, and not by him who has never tasted it; so the minutiae of the Intellect are known in the intellectual sphere by a cultivated intelligence, and by none who is without it.
**vlm.24. Thus the Intellect appears as no intellect to one who is devoid of intelligence in himself, (i. e. one having the Intellect, does not perceive it without a cultivated understanding). So this world is seen in the spirit of God or otherwise, according
as one has cultivated or neglected his spiritual knowledge.
**MoT. … / cinmAtratvam parAkAze tathA cetyakalAm vinA // Mo_3,10.23 // — "yathA" kenacit "marice 'ntaH" maricAntare | sthitam "taikSNyaM" tiktatA | "bhoktu: Rte na lakSyate" na dRzyate | bhoktari tu sati tenaiva lakSyate ity artha: | "tathA parAkAze" paramAtmani | sthitam "cinmAtratvaM" | "cetyakalAM" cetyAMzam "vinA" | "na lakSyate" | cetyacarvaNAd eva hi cinmAtrasya cinmAtratA jJAyate ||
**VA. As sharpness of pepper is not known without taster, so the essence of consiousness in consciousness space is not known without objectification
**AS. I would suggest that it says that the _cit stays isolated in its own space until it initiates interactions.
marice'ntaryathA taikSNyamRte bhokturna lakSyate |
cinmAtratvaM cidAkAze tathA cetyakalAM vinA ||3|10|23||
As, in pepper, the pungency
is sensed only by the taster,
the _cit-onliness in _cit-Space
is known by conceptual forms. -23-
y3010.024
तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि ।
जगत्ता तादृगेवेयं तावन्मात्रात्मतावशात् ॥३।१०।२४॥
तस्माच्_चिद्_अप्य्_अ-चिद्.रूपम् चेत्य-रिक्तम् तद्_आत्मनि ।
जगत्ता तादृग्_एव_इयम् तावन्-मात्र-आत्मता-वशात् ॥३।१०।२४॥
tasmAc_cid_apy_a-cid.rUpam cetya-riktam tad_Atmani |
jagattA tAdRg_eva_iyam tAvan-mAtra-AtmatA-vazAt ||3|10|24||
tasmAt – For that (reason)
cid api – tho it is cit
a-cid.rUpam – it is not a form of cit.
cetya-riktam tad-Atmani – What is without conception in That Self,
jagattA tAdRg eva iyam - this world-ness is only That
tAvan-mAtra-AtmatA-vazAt - insofar as it consists only of cit. -24-
**vlm.24 Thus the Intellect appears as no intellect to one who is devoid of Intelligence in himself. So this world is seen in the spirit of God or otherwise according to whether one has cultivated or neglected his spiritual knowledge.
**VA. And so this consciosness is seen as.if unconscious form, while in essence here is no perceivable forms. And so this world is seen, while it is essence is consciousness only.
**AS.So, even the _cit is a non _cit within itself when no interaction -Chetya is involved. The property of being a world is likewise subject to interaction for it is totally based on it - the _cit.
**MoT. "tasmAt" tato heto: | "cetya-riktatayA" cetya-rAhityen"Atmani" cinmAtrAkhye svasvarUpe | "cid api acid" eva bhavati | cetyasya eva pUrva-nayena cinmAtratA-dRDhI-karaNa-sAmarthyAt tasya cAtrAbhAvAt | tasyAbhAvaz cAtra brahma-anta:sthatvena brahmatayA eva jJeya: | brahma-abhinne jagaty api acittvam atidizati | "jagatte"ti | "iyaM" "jagattA"pi | "tAdRzI eva" cid.rUpa-brahma- abhinnatvena- acidrUpaiva bhavati | atra hetutayA vizeSaNam Aha | "tAdRG-mAtrAtmatAvaze"ti | yata: "tAdRG-mAtra-AtmatAyA:" a-cid.rUpa-brahma-mAtra-svarUpatAyA: | "vazA" AyattA | acid-brahma-svarUpiNIty artha: | etena brahmajagato: sarvathAbhedo_api sAdhita: | na brahmaNo acid-rUpamAtratA | tasyA agre 'pi sAdhyamAnatvAt ||
tasmAccidapyacidrUpaM cetyariktaM tadAtmani |
jagattA tAdRgeveyaM tAvanmAtrAtmatAvazAt ||3|10|24||
तस्माच्_चिद्_अप्य्_अ-चिद्.रूपम् चेत्य-रिक्तम् तद्_आत्मनि । जगत्ता तादृग्_एव_इयम् तावन्-मात्र-आत्मता-वशात् ॥३।१०।२४॥
For that reason
tho it is cit
it is not a Form of cit.
What is without conception in That Self,
what is this world-ness
is only That
insofar as it consists only of cit.
-24-
y3010.025
रूपालोकमनस्कारास्तन्मया एव नेतरत् ।
यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव वा ॥३।१०।२५॥
रूपालोक-मनस्कारास्_तन्.मया एव न_इतरत् ।
यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम्_एव वा ॥३।१०।२५॥
rUpAloka-manaskArAs_tan.mayA eva na_itarat |
yathAsthitam ato vizvam suSuptam turyam_eva vA ||3|10|25||
rUpa-Aloka-manaskArA: - The mindmade forms of light
tan-mayA: eva na itarat - are That-forms only, not otherwise.
yathA-sthitam ata: vizvam – So thus-situate the vizva Universe
suSuptam turyam eva vA - is Sleep, or else the Fourth. -25-
**vlm.25. The world as it is, is seen either in its outward figure or in a spiritual light, as other than or the same with Brahma (by the materialist and spiritualist); but the Yogi views it in its fourth (turya) state of susupta or utter extinction in his unconscious soul.
**MoT. "rUpAlokamanaskArAH" | "rUpaM" nIlapItAdi | "AlokaH" taddarzanam karaNa-bhUta: prakAzo vA | "manaskAraH" mAnasa: parAmarza: | tadviSayA: ete "tanmayA eva" | "eva"-zabdArtham Aha "netarad" iti | tanmayatvam caiSAm tadviSayatvam vinA asat-kalpatvAt | phalitam Aha "yathe"ti | "ato" heto: | "vizvaM" jagat | "yathAsthitam" anena prakAreNaiva vartamAnam | na tu yayA kayApi zaktyAntardhim ApAditam | "suSuptaM" bhavati | suSuptau bhedasaMskAram AzaGkyAha "turyam" iti | turya-svarUpa-cinmAtra-ekamayam eva vA bhavatIty artha: ||
rUpAlokamanaskArAstanmayA eva netarat |
yathAsthitamato vizvaM suSuptaM turyameva vA ||3|10|25||
रूपालोक-मनस्कारास्_तन्.मया एव न_इतरत् । यथास्थितम् अतो विश्वम् सुषुप्तम् तुर्यम्_एव वा ॥३।१०।२५॥
The mindmade forms of light are That-forms only, not otherwise;
in which state the vizva Universe is Sleep, or else the Fourth.
-25-
````y3010.026
tena yogI suSuptAtmA vyavahAryapi zAntadhI: |
Aste brahma nirAbhAsaM sarvAbhAsasamudgaka: ||3|10|26||
tena yogI suSupta-AtmA vyavahAry_api zAnta-dhI: |
Aste brahma nir.AbhAsam sarva.AbhAsa-samudgaka: ||3|10|26||
tena yogI suSupta-AtmA by That the yogi sleeping-self
vyavahAri api zAnta-dhI: engaged though with pacific-thought
Aste brahma nir-AbhAsam is _brahman non-luminous
sarva-AbhAsa-samudgaka: arisen as illumination
**vlm.26. Therefore the Yogi, though leading a secular life, remains somnolent (Susupta) in his soul, and tranquil (Santa) in his mind. He lives like brahmA unknown to and unnoticed by others, and though knowing all and full of thoughts in himself, he is as a treasury of Knowledge, unknown to the rest of mankind.
**MoT. jagata: turyarUpabrahmatvena yogino vyavahAre 'pi brahmamayatAm Aha — … nirAbhAsam sarvabhAsAm samudgakam // Mo_3,10.26 // — "tena" pUrvoktena hetunA | "yogI" jagad-brahmaikatve samAhita: | "brahma" brahmasvarUpam | "Aste" | kuta evaMrUpa Aste | yata: "vyavahAry api" vyavahAram kurvANo_api | "zAnta-dhIH" kSobha-rahita-buddhi: | IdRzo_api kuta: | yata: "suSuptAtmA" prapaJcam prati supta -antaHkaraNa: | prapaJcam prati supta-manaso hi zAnta-dhItvam yuktam eva | katham-bhUtam "brahma" | "nir-AbhAsaM" nAnAbhAsebhyo niSkrAntam | tad-uttIrNam ity artha: | puna: katham-bhUtam | "sarva-bhAsAM" sarveSAm ghaTa-paTAdi-jJAnAnAm | "samudgakam" udbhUtisthAnam ||3|10| MoT_3,10.26 ||3|10| —
**VA. So yogi is the acting sleeping Self with a calmed mind, he is all-luminous brahman as.if wrapped (into a body) to appear non-luminous
**AS. These are two separate thoughts. So, Yogi, though involved with worldly activities, stays calm with inner trance (suSuptAtmA). Brahma stays perceptionless, even though it is the initiator of all perceptions.
# samudga — m. the point of a bud (in <arka-s.> q.v.); a round box or casket (said to be also n.; ifc. f. -A); a round form of a temple; (in rhet.) a kind of paronomasia (in which a verse or part of a verse identical in sound but different in meaning is repeated); <s. yamaka> n. id. # samudgaka – m/n. a round box or casket &c.; (in rhet.) = prec.; — come into existence; arisen; <"samudgakam" udbhUti-sthAnam>
# udbhUti — f. coming forth, existence, appearance; elevation, increase —
tena yogI suSuptAtmA vyavahAryapi zAntadhI: |
Aste brahma nirAbhAsaM sarvAbhAsasamudgaka: ||3|10|26||
The yogi in the Sleeping-state,
when sunk into pacific thought,
is the non-luminous _brahman
rising as illumination. -26-
````y3010.027
AkAriNi yathA saumye sthitAstoye mahormaya: |
anAkRtau tathA vizvaM sthitaM tatsadRzaM pare ||3|10|27||
AkAriNi yathA saumye sthitAs_toye mahA.Urmaya: |
an-AkRtau tathA vizvam sthitam tat-sadRzam pare ||3|10|27||
AkAriNi yathA saumye As in the placid formless
sthitAs toye mahA-urmaya: are situate tidal waves in the water
anAkRtau tathA vizvam without form likewise is the universe
sthitam tat-sadRzam pare situate That-like in the Supreme.
**vlm.27. (In answer to the question how corporeal beings could proceed from the incorporeal Brahma). Vasishtha says;—As waves of various shapes rise and fall in the still and shapeless breast of the sea, so innumerable worlds of various forms, float about in the unaltered and formless vacuity of Brahma's bosom.
**MoT. punar api prakRtam brahmajagadabhedam eva kathayati — … // Mo_3,10.27 // — "AkAriNi" bAhyendriyagrAhyasvarUpayukte | "saumye" kSobharahite | "toye" | "dravakramaH" Adya-spandana -asamavAyi-kAraNabhUtaguNavizeSaparipATI | "yathA sthitaH" bhavati | "tathAnAkRtau pare" parabrahmaNi | "vizvaM" "sthitaM" bhavati | kathambhUtam | "tatsadRzam" anAkRtIty artha: | saumye jale yathA sphuTIbhaviSyamANatvena kiJcittvArho_api dravAkhyo guNa: tanmaya: | tathA bhAsamAnatvena bhinnatvArho_api prapaJca: brahmamaya iti bhAva: ||
As in the placid formlessness
of water, waves are situate,
in That formless Supreme likewise
is situate the Universe.
-27-
````y3010.028
pUrNAtpUrNaM prasarati yattatpUrNaM nirAkRti |
brahmaNo vizvamAbhAtaM taddhi svArthaM vicakSitaM ||3|10|28||
pUrNAt_pUrNam prasarati yat_tat_pUrNam nirAkRti |
brahmaNo vizvam_AbhAtam tad_d-hi sva.artham vicakSitam ||3|10|28||
pUrNAt pUrNam prasarati From the Fulness the Fulness proceeds
yat tat pUrNam nirAkRti which is That Fulness without embodiment
brahmaNa: vizvam AbhAtam of _brahman the Universe is the illumination
tad hi sva-artham vicakSitam That manifesting as selfhood.
# vicakS — adj. — vicaSTe (Ved. inf. <-cakSe>) to appear, shine rv.; to see distinctly, view, look at, perceive, regard rv. av.; to make manifest, show rv.; to proclaim, announce, tell mbh.: — Caus. vicakSayati to cause to see distinctly, make clear rv.; to proclaim, tell —
**vlm.28. From the fullness of the Divine soul (Bráhmátmá), proceeds the fullness of the living soul (Jivátmá), which is formless also (nirákriti). This aspect of brahmA is said to be owing to the purpose of manifesting himself (as living in all living beings).
**MoT. abhedam uktvA tattvam eva kathayati — pUrNAt pUrNam prasarati nirAkArAn nirAkRti / brahmaNo vizvam AbhAtam tad vizvArthavivarjitam // Mo_3,10.28 // — "pUrNAd" brahmaNa: | "pUrNa"rUpam jagat | "prasarati" vilasati | prasaraNam cAtra prapaJcAkrAntabuddhim ziSyam prayuktam | "nirAkArAt" brahmaNa: | "nirAkRti" jagat | "prasarati" | ata: "brahmaNaH" yad "vizvam AbhAtaM" bhAnam Agatam | tat "vizvArthavivarjitam" vizvArthai: ghaTapaTAdibhi: vivarjitam bhavati | brahmaikamayam bhavatIty artha: ||3|10| MoT_3,10.28 ||3|10|
pUrNAtpUrNaM prasarati yattatpUrNaM nirAkRti |
brahmaNo vizvamAbhAtaM taddhi svArthaM vicakSitaM ||3|10|28||
From Fulness the Fulness proceeds as That unembodied Fulness. The _vizva Universe is the illumination of Brahman: That manifesting as selfhood. -28-
````y3010.029
pUrNAtpUrNaM prasarati saMsthitaM pUrNameva tat |
ato vizvamanutpannaM yaccotpannaM tadeva tat ||3|10|29||
pUrNAt_pUrNam prasarati saMsthitam pUrNam_eva
tat |
ato vizvam_anutpannam yac_ca_utpannam tad_eva tat ||3|10|29||
pUrNAt pUrNam prasarati – from Fulness Fulness proceeds —
saMsthitam pUrNam eva tat – thus established in That Fulness —
ato vizvam anutpannam – hence the Universe is unproduced —
yat ca utpannam tad eva tat – for what is produced is just That —
**vlm.29. So the totality of worlds proceeding from the plenum of Brahma, there remains the same earn total also as the plenitude of brahmA himself.
**sv.29 From the infinite the infinite emerges and exists in it as the infinite; hence the world has never really been created — it is the same as that from which it emerges.
**MoT.… // Mo_3,10.29 // — "pUrNAd" brahmaNa: | "pUrNa"rUpam jagat | "prasarati" vilasati | prasaraNam "saMsthitaM" bhavati | na tu tat-prasaraNena kAcit khaNDanAsya jAyate ity artha: | phalitam Ah"Ata" iti | "ataH" pUrvoktAd dheto: | "vizvam anutpannaM" bhavati | brahmatvena tasya sadA sthitatvAt | vizvAnutpannatvam asahamAnam praty Aha "yac ce"ti | "yat cotpannaM" bhavati | "tat tad eva" brahmaiva | bhavati | utpannasyApi brahmatvAviruddhatvAd ity artha: ||3|10| MoT_3,10.29 ||3|10|
From Fulness the Fulness proceeds,
thus established in That Fulness.
The Universe is unproduced,
for what is produced is just That.
-29-
````y3010.030
cetyAsambhavatastasminyadekA jagadarthatA |
AsvAdakAsambhavato marice kaiva tIkSNatA ||3|10|30||
cetya-asambhavatas_tasmin_yad_ekA jagad-arthatA |
AsvAdakA_asambhavato marice kA_eva tIkSNatA ||3|10|30||
cetya-asambhava-tas tasmin Because of conceptual-unBecoming in That — because of the nonarising of the conceptual,
yad ekA jagad-arthatA which is the one purpose of the world
AsvAdakA asambhavata: without the experience of tasting it,
marice kA eva tIkSNatA in pepper what? is the pungency —
**vlm.30. Considering the.world as synonymous with Brahma in our minds, we find their identity (in the same manner), as one finds by taste the pepper and its pungency to be the same thing.
**MoT. etAvatyA prakriyayA siddham acidrUpatvam brahmaNa: kathayati — cetya-asambhavatas tasmin pade keva cidarthatA / AsvAdakAsambhavato marice keva tIkSNatA // Mo_3,10.30 // — ata ity adhyAhAryam | ato heto: | "cetyAsambhavataH" | "cetyasya" cidviSayasya jagato | "'sambhavataH" | "tasmin pade" brahmasvarUpe pade | "keva cidarthatA" cic-chabda-pravRtti-nimittatA | bhavati | na kApIty artha: | cetya-viSayI*karaNenaiva hi cita: cid iti nAma yuktam | cetyAbhAve tu tan na yuktam | cetyAbhAvaz ca savistaram pUrvam sAdhita: | cid-arthatA-niSedhaz cAtra tad_uttIrNatayA jJeya: na jaDatayeti | atra samarthakam dRSTAntam Aha "AsvAdake"ti | "keva" na kApIty artha: | "AsvAdakAsambhavata" AsvAdakA-asambhavena ity artha: ||
Because of the nonarising of the conceptual, what is One is the meaning of 'the world'. Where is the sharpness of pepper until someone has tasted it? -30-
````y3010.031
satyeveyamasatyaiSa cittacetyAditA pare |
tadbhAvAtpratibimbasya pratibimbArhatA kuta: ||3|10|31||
satyA_iva_iyam_asatyA_eSa citta-cetya-AditA pare |
tad-bhAvAt_pratibimbasya pratibimba-arhatA kuta: ||3|10|31||
satyA iva iyam Such indeed is this
asatyA eSa and unSuch is this
citta-cetya-Adi-tA pare affect-cognizable-&c-ness in the supreme
tad-bhAvAt from that-being
pratibimbasya of the reflection
kuta: whence
pratibimba-arhatA fitness for reflection.
**vlm.31. Such being the state of the unreality of the mind and its cognizables, their reflexions upon each other (i.e. of the mind upon the object and those of the object on the mind), are equally untrue as the shadow of a shadow. (Here is an utter negation
of perception and perceptibles. There being no material subtratum, the shadowy scene of the world is a mere mental synthesis. Berkely).** The Venerable Vasishtha would not raise question "where is the shadow of a shadow?" (pratibimbasya oratibimbam kutaH), had he known the discoveries of the modern science of Option, and the achievements of photography and phonography, the refractions of prismatic lens and the vibrations of musical wires.
**MoT. punar apy etad eva kathayati — satyeveyam asatyaiva citez cittoditA pare / abhAvAt pratibimbasya pratibimbArhatA kuta: // Mo_3,10.31 // — "citeH" "cittA" citsambandhI cidbhAva: | "pare" paramAtmani | "asatyaiva" paramArthato_asatsvarUpaiva satI | "satyeva" satyavad | "uditA"tra dRSTAntam Aha "abhAvAd" iti | darpaNasyeti zeSa: | yathA darpaNasya "pratibimbArhatA" pratibimbenaiva jJAyate | tadabhAve tu sA na jJAyate | evam parasya cittA cetyenaiva jJAyate | tadabhAve tu "kuto" jJAyate iti bhAva: ||
**VA. Such is reality and non-reality. Mind and its perceptions are only reflections of reality, and what is the worth of reflections?
**AS. This distinctiveness between mind and its objects, though apparently real, is really unreal. Since a reflection is totally dependent on the original, what separate existence does it deserve as a reflection?
satyeveyam asatyâîSa citta-cetyAdi-tA pare |
tad-bhAvAt pratibimbasya pratibimbArhatA kuta: ||3|10|31||
This indeed is Such; also this is unSuch: all these acts of cognition in the Supreme are reflections of That-as-being. How do they become reflected? -31-
````y3010.032
paramANorapi paraM tadaNIyo hyaNIyasa: |
zuddhaM sUkSmaM paraM zAntaM tadAkAzodarAdapi ||3|10|32||
parama.aNor_api param tad_aNIyo hy_aNIyasa: |
zuddham sUkSmam param zAntam tad_AkAza-udarAd_api ||3|10|32||
paramANor than the Primal atom —
api param even [more] primal —
tad aNIyo hy aNIyasa: That is finer than the finest — subatomic! —
zuddham sUkSmam param zAntam pure subtle supreme tranquil —
tad AkAza-udarAd api is That than the very womb of Space —
**vwv.1251/3.10.32. It is beond even the atom and smaller than the smallest. It is pure, subtle and tranquil and is beyond even the interior of the sky.
**vlm.32. Know brahmA to be smaller than the smallest atom, and minutest of minutest particles. He is purer than air, and more tranquil than the subtile ether which is embosomed in him.
**MoT. JivadirUpatAnirAsArtham paramAtmatattvam vizinaSTi — … // Mo_3,10.32 // — "tat" brahma | "paramANor api param aNIyaH" atisUkSmam | bhavati | kathambhUtAd "api" | "aNIyaso_api" dvy-aNuka-AdyapekSayA sUkSmatarAd api | sUkSmataratvam cAsya bAhyendriyAgrAhyatvena jJeyam | "tat" brahma | kathambhUtam | "zuddhaM" rAgAdi-rajo_adUSitam | "sUkSmaM" | "param" uttIrNam | "zAntaM" sarvapracArazUnyam | kasmAd "api" | "AkAzodarAd api" ||3|10| MoT_3,10.32 ||3|10|
paramANorapi paraM tadaNIyo hyaNIyasa: |
zuddhaM sUkSmaM paraM zAntaM tadAkAzodarAdapi ||3|10|32||
It's more primal than the Primal Atom:
That is subatomic:
more pure,
subtle,
supreme,
tranquil
is That,
than very deepest Space. -32-
It's more primal than the Primal
Atom: That is subatomic:
more pure, subtle, supreme, tranquil
is That than very deepest Space. -32-
y3010.033
दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतम् ।
तदनाद्यन्तमाभासं भासनीयविवर्जितम् ॥३।१०।३३॥
दिक्-कालात् यत्_अवच्छिन्न-रूपत्वात्_अति.विस्तृतम् ।
तत्_अनाद्यन्तम्_आभासम् भासनीय-विवर्जितम् ॥३।१०।३३॥
dik-kAlAt yat_avacchinna-rUpatvAt_ati.vistRtam |
tat_anAdyantam_AbhAsam bhAsanIya-vivarjitam ||3|10|33||
dik-kAlAd yan - which from place-time
avacchinna-rUpatvAd - detached Form
ati-vistRtam - far-outspread
tad anAdyantam AbhAsam - That beginning- and end-less illumination
bhAsanIya-vivarjitam - devoid of brightness
**vwv.1252/3.10.33. It is greatly extended on account of its having a form not bounded by space, time etc. It is the Light having no bbeginning or end and is destitute of things to be illumined.
**vlm.33. Unbounded by space and time, his form is the most extensive of all. He is without beginning and end, and an ineffable light without brightness in it. (He i« the light of lights).
**MoT. "tat" brahm"AtivistRtam" ativistIrNam bhavati | kuta: | "dik-kAlAd yan avacchinna-rUpatvAt" | "Adi"zabdena vastuparigraha: trividha-pariccheda-zUnyatvAd ity artha: | nanu katham asya digAdiparicchedazUnyatvam | tathAtve 'py ativistRtatvam iti cet | "dik" tAvat cetyamAnA na vA | na cet tarhi svayam evAsiddhA katham anyam paricchedayet | cetyamAnA cet tarhi citaiva sA paricchinnA katham tAm paricchedayet | evam "kAlA"der api jJeyam | "dig"-Adibhi: paricchinnam eva paricchinnam bhavati | tadabhAve tv ativistRtam eveti sthitam asyAtivistRtatvam | puna: kathambhUtam | "anAdyantaM" yathA tathA kalpyamAnayor apy Adyantayo: sAkSitvAd Adyantarahitam | puna: kathambhUtam | "bhAsanIyavivarjitam" AbhAsa-jJeya-rahitajJAnasvarUpam ity artha: ||
dikkAlAdyanavacchinnarUpatvAdativistRtam |
tadanAdyantamAbhAsaM bhAsanIyavivarjitam ||3|10|33||
दिक्-कालात् यत्_अवच्छिन्न-रूपत्वात्_अति.विस्तृतम् । तत्_अनाद्यन्तम्_आभासम् भासनीय-विवर्जितम् ॥३।१०।३३॥
Its form is detached from both space and time,
extending everywhere,
for That beginningless endless illumination is without anything illuminable.
-33-
**vwv. ... Light having no beginning or end and destitute of things to be illumined.
````y3010.034
cidrUpameva no yatra labhyate tatra jivatA |
kathaM syAccittatAkArA vAsanA nityarUpiNI ||3|10|34||
cid.rUpam_eva no yatra labhyate tatra jivatA |
katham syAt_cittatA-AkArA vAsanA nitya-rUpiNI ||3|10|34||
cidrUpam_eva -
na-u / na: -
yatra labhyate tatra jivatA -
katham syAt_cittatA-AkArA vAsanA nitya-rUpiNI - ## x -34- ##
cid.rUpam eva _cit-form only
na-u yatra not-at-all where — labhyate tatra jivatA is gained there Jiva-ness — katham syAt how can there be — cittatA-AkArA _citness-formation — vAsanA Vâsanâ Conditioning — nitya-rUpiNI constant/innate-Form — [Mo has <anila> = Prana-Form —
**vlm.34. He is of the from of intèllect-chit and life eternal, without the conditions and accidents of vitality-jIvata. The Divine Mind has its will eternal, and is devoid of the desires of finite minds-chittata.
**VA. Pure cit is not attainable while here is separated jiva-hood, How it can be obtained if jiva’s nature are desires and vasanas?
**AS. When manifestation of _cit is not available (at the mahApralaya), then how can there be life, since it is sustained desire in the form of mind (chittatAkArA).
**MoT. ... ||3|10| var. 'nilarUpiNI ||3|10|¶ proktavizeSaNAvaSTambhena JivadirUpatAm asya nivArayati — … vAsanAnilarUpiNI // Mo_3,10.34 // — "yatrai"vaMvidhaguNaviziSTe brahmaNi | "cidrUpam eva" bhAvapradhAno nirdeza: cidrUpatvam eva | "no labhyate" pUrvanyAyena nAnubhUyate | "tatra" tAdRze brahmaNi | "jivatA" JivabhAva: | "katham syAt" | kathambhUtA | "cittatAkArA" cetya-zayanAviSTam cittatvam cittam | tadrUpiNIty artha: | puna: kathambhUtA | "vAsanAnilarUpiNI" | cetyabhAvanA "vAsanA" | saiva calattay"AnilaH" | tad"rUpiNI" | zuddhA cidrUpatApi yatra nAsti cetyazayanAviSTAyA jivatAyA: kA tatra vArteti bhAva: ||3|10| MoT_3,10.34 ||3|10| —
There is not pure _cit Consciousness in the Living Jiva-state: how can there be _citness where there is such Vâsanâ Conditioning? -34-
````y3010.035
cidrUpAnudayAdeva tatra nAstyeva jivatA |
na buddhitA cittattA vA nendriyatvaM na vAsanA ||3|10|35||
cid.rUpa-anudayAd_eva
tatra na_asty_eva jivatA |
na buddhitA cittattA vA na_indriyatvam na
vAsanA ||3|10|35||
cidrUpa-anudayAd eva from the unexpanding _cit-Form even
tatra na asti eva jivatA there is not even Jivaness
na buddhitA cittattA vA not Buddhiness or _cittaness
na indriyatvam na vAsanA not Indriyaness nor Vâsanâ.
#udaya m. going up, rising; swelling up R.; [expansion]; rising, rise (of the sun &c.), coming up (of a cloud); the eastern mountain (behind which the sun is supposed to rise); going out R.; coming forth, becoming visible, appearance, development; production, creation rv.8.41.2; conclusion, result, consequence; rising, reaching one's aim, elevation; success, prosperity, good fortune &c.; profit. — y2.009.008 — # udayana — n. rise, rising (of the sun); way out, outlet; exit; outcome, result, conclusion, end; means of redemption.
#ucchUna — adj. swollen up, swollen, bloated &c.; increased, [expanded, <cid-ucchUnatAyA eva jIvAdi-bhAvena,
**vlm.35. Without the rise of the intellect (i.e. its development), there is neither vitality nor understanding, no intellection nor any organic action or sensation, and no mental desire or feeling whatever; (all of which are but products of the intellect or Ego).
**MoT. cidrUpatvAbhAvenaiva yugapajJivaditAm nirAkaroti — … na cittattvam nendriyatvam na vAsanA: // Mo_3,10.35 // — "cidrUpAnudayAd eva" cit-svarUpAnudbhUter eva | na tv anyena hetunA | tad-rUpAnudayas tu pUrvam kathita: | sUkSma-rUpeNa sthitA cetya-bhAvanA vAsanA | nanu cid.rUpAnudayena katham atra jIvAditA nAsti | satyam | cid-ucchUnatAyA eva jIvAdi-bhAvena tad-rUpatvAnudaye yuktam eva jivatAdy-abhAvatvam iti na virodha: ||
In unexpanding Consciousness, there is no such Jivaness, nor Buddhiness nor _cittaness, nor Indriyaness nor Vâsanâ. -35-
````y3010.036
evamitthaM mahArambhapUrNamapyajaraM padam |
asmaddRSTyA sthitaM zAntaM zUnyamAkAzato'dhikam ||3|10|36||
evam_ittham mahArambha-pUrNam_apy_ajaram
padam |
asmad-dRSTyA sthitam zAntam zUnyam_AkAzato_adhikam ||3|10|36||
evam ittham – Thus in this way —
mahArambha-pUrNam apy - ajaram padam -
asmad-dRSTyA sthitam zAntam zUnyam AkAzato_adhikam -
#Arambha A-rambhá — m. undertaking, beginning # origin, commencement # (in dra-H) the commencement of the action which awakens an interest in the progress of the principal plot. # — y1.018.050 — y2.013.007 —
#adhika - adj. additional, subsequent; surpassing (in number or quantity or quality), superior, more numerous; abundant; excellent; supernumerary, redundant; - n. surplus, abundance, redundancy, hyperbole; - adhikam ind. exceedingly, too much; more; -dina n. a redundant i.e. an intercalated day (cf adhi-dina.); -guNa adj. having superior qualities. — y2010036
**vwv.1160/3.10.36. So, in this manner. the imperishable abode (or the Absolute), which is more void than the sky, is existing calmly in our view, though full of great activity.
**vlm.36. Hence the Being that is full of these powers (and without which no power has its display), and who is without decline or decay, is seen by us to be seated in his state of tranquil vacuity, and is rarer than the rarified vacuum of the ethereal regions.
**MoT. phalitam Aha — evam sthitam layArambhapUrNam apy ajaram padam / … // Mo_3,10.36 // — "layArambhapUrNam sthitam api ajaraM" jarAkhya-zarIra-dharma-rahitam | "padaM" paramAtma-lakSaNam sthAnam | "asmaddRSTyAkAzataH" AkAza-apekSay"Adhikam zAntaM" | tathA "zUnyaM" nakiJcidrUpam | "sthitaM" bhavati | katham | "evaM" pUrvoktayA yuktyety artha: ||
evamitthaM mahArambhapUrNamapyajaraM padam |
asmaddRSTyA sthitaM zAntaM zUnyamAkAzato'dhikam ||3|10|36||
But it is only when our perception is fully situate in that changeless state, that there is peace emptier than Space itself. -36-
````y3010.037
**rAma uvAca |
paramArthasya kiM rUpaM tasyAnantacidAkRte: |
punaretanmamAcakSva nipuNaM bodhavRddhaye ||3|10|37||
**rAma uvAca |
paramArthasya kim rUpam tasya_ananta-cid-AkRte:
|
punar_etan_mama_AcakSva nipuNam bodha-vRddhaye
||3|10|37||
rAma uvAca RAMA: —
paramArthasya kim rUpam Of the highest understanding what is the Form —
tasya ananta-cid-AkRte: of That form of boundless _cit —
punar etan mama AcakSva again tell me about this —
nipuNam bodha-vRddhaye clearly, for the growth of my realization. —
**vlm.37. _rAma said:—Tell me again and more precisely of the form of this transcendental Being, who is of the nature of infinite intelligence, and which may give more light to my understanding.
**MoT. paramAtmasvarUpam durbodham jJAtvA punar api zrIrAma: pRcchati — … / punar etat samAcakSva … // Mo_3,10.37 // — tvam "puna: nipuNaM" samyak | "bodhavRddhaye" paramAtma-viSaya-jJAna-vRddhaye | "etat sam-AcakSva" kathaya | "etat" kim | "tasya" prasiddhasya" ananta-cid-AkRteH" digAdyaparicchinna-citsvarUpasya | "paramArthasya" satya-svarUpasya paramAtmana: | "kim rUpam" astIti ||
**rAma uvAca |
paramArthasya kiM rUpaM tasyAnantacidAkRte: |
punaretanmamAcakSva nipuNaM bodhavRddhaye ||3|10|37||
RÂMA:
What is the Highest Form of That
embodied boundless _cit? Tell me
again about this, but simply,
so I can better understand. -37-
````y3010.038
**vasiSTha uvAca |
mahApralayasampattau sarvakAraNakAraNam |
ziSyate paramaM brahma tadidaM varNyate zRNu ||3|10|38||
**vasiSTha uvAca |
mahApralaya-sampattau sarva-kAraNa-kAraNam |
ziSyate paramam brahma tad_idam varNyate zRNu ||3|10|38||
vasiSTha uvAca VASISHTHA:
mahApralaya-sampattau in the Doomsday-Infall — With the Infalling of Doomsday — sarva-kAraNa-kAraNam all-cause-cause — the cause of all causes
ziSyate paramam brahma remains, the Supreme _brahman
tad idam varNyate zRNu this That is described, Pay attention!
**vlm.38. Vasistha said:—I have told you repeatedly, that there is one supreme Brahma, the cause of causes, who remains alone by himself, when the universe is finally dissolved or absorbed in him. Here me describe Him fully to you.
**MoT. zrIvasiSTha uttaram Aha — … / ziSyate yat param brahma … // Mo_3,10.38 // — "mahA-pralaya-sampattau" turye turyAtIte mahAkalpAntasamaye vA | "kAraNakAraNaM" mUla-kAraNam | "yat param brahma" jagadbhAvena bRMhAm gatam paramAtmalakSaNam vastu | "ziSyate" mahA-pralaya-sAkSibhAvena ziSTam bhavati | mayA "tad idam varNyate" | 'ta: tvam "zRNu" ||
**vasiSTha uvAca |
mahApralayasampattau sarvakAraNakAraNam |
ziSyate paramaM brahma tadidaM varNyate zRNu ||3|10|38||
VASISHTHA:
With the Infalling of Doomsday
the cause of all causes remains,
the Supreme Brahman. I'll describe
this That, if you'll pay attention! -38-
````y3010.039
nAzayitvA svamAtmAnaM manaso vRttisaMkSaye |
yadrUpaM yadanAkhyeyaM tadrUpaM tasya vastuna: ||3|10|39||
nAzayitvA svam_AtmAnam manaso vRtti-saMkSaye |
yad_rUpam yad_an-Akhyeyam tad_rUpam tasya vastuna: ||3|10|39||
nAzayitvA svam AtmAnam –
Having subdued your own self —
manaso vRtti-saMkSaye
with the waning of Vrttis of the mind —
yad rUpam –
which form —
yad an-Akhyeyam which un-utterable, is —
tad rUpam –
that is the form —
tasya vastuna: –
of that real/actual —
**vwv.1229/3.10.39. The form of that Reality is that essential natural state which is incommunicable (that occurs) on the termination of the movement of the mind, having destroyed its inherent nature.
**vlm.39. That which the Yogi sees within himself after forgetting his personality, and repressing the faculties and functions of his mind, in his Samádhi—meditation, is verily the form of the unspeakable Being.
**MoT. paramAtma-svarUpam eva varNayati — … // Mo_3,10.39 // — "tasya vastunaH" param brahmApara-paryAyasya paramAtma-lakSaNasya vastuna: | "tat rUpaM" bhavati | "tat" kim | "yat tad rUpaM" | ziSyata iti zeSa: | "ziSyate" svanAzasAkSibhAvena ziSTam bhavati | kasya | "manasaH" | kim kRtvA | "svam AtmAnam nAzayitvA" zuddha-cinmAtre layam nItvA | kasmin sati | "vRttisaGkSaye" vRtti-nAze sati ity artha: | "tad rUpaM" kim | "yat anAkhyeyaM" bhavati | ati zuddhatvena AkhyAyogyam na bhavat -ity artha: | ayam bhAva: | manasaiva mana: chittveti nyAyena kiJcinmAtram samyak-jJAnena saMsAra-kalanAbhyo niSkrAntam zuddham mana: bhAvanA-balena zuddhAzuddha-vRtti-kSayeNa hetunA zuddhAzuddham svam rUpam nAzayati | tata: tan mana: zuddhatare kutrApy anAkhyeye layI-bhUtam anAkhyeyam bhavati | etad-rUpatA ca suSuptau sarvair anubhUyate | kim tu mUDhatAmizrA | tac ca mano yadA tAdRk syAt tadAsya paramAtmatAbhAva: bhavatIti | tatraiva yoginA sAvadhAnena bhAvyam iti ||3|10| MoT_3,10.39 ||3|10|
nAzayitvA svamAtmAnaM manaso vRttisaMkSaye |
yadrUpaM yadanAkhyeyaM tadrUpaM tasya vastuna: ||3|10|39||
When your own self is subdued, with
the waning of ideation,
an unutterable form is
the form of That Reality. -39-
````y3010.040
nAsti dRzyaM jagaddraSTA dRzyAbhAvAdvilInavat |
bhAtIti bhAsanaM yatsyAttadrUpaM tasya vastuna: ||3|10|40||
na_asti dRzyam jagad_draSTA dRzya-abhAvAd_vilInavat |
bhAti_iti bhAsanam yat_syAt_tad_rUpam tasya vastuna: ||3|10|40||
na asti dRzyam jagad –
There is not a percept "world" —
draSTA –
nor a Perceiver —
dRzya-abhAvAd –
on-account-of the absence of a Percept —
vilInavat –
as.if dissolved —
bhAti iti –
so it appears —
bhAsanam yat syAt –
the appearance such as it is —
tad rUpam tasya vastuna: –
that is the Form of That Reality —
**vwv.1230/3.10.40. "There is no object to be perceived. The seer of the world appears like one who has vanished on account of the absence of things to be perceived." That which can become evident in this manner is the nature of that Reality.
**vlm.40. As the Yogi who is absorbed in his meditation in absence of the visible world, and in privation of the viewer and visibles, and sees the light shining in himself, even such is the form of that Being.
**MoT. … // Mo_3,10.40 // — "tasya vastunaH" paramAtmalakSaNasya vastuna: | "tad rUpaM" bhavati | "tat" kim | "yad" "iti" evam | "bhAsanaM" sphuraNam "syAt" | "iti" kim | "iti dRzyaM" dRzi-kriyAviSayo | "jagat nAsti" pratItimAtrasiddhatvAt | "draSTA" dRzikriyAkartA | "dRzyAbhAvAd vilInavat" lIna iva | "bhAtI"ti | ayam bhAva: | pUrvam samyagjJAnena dRzyAtyantAbhAvo yuktyA nizceya: | tata: dRzyAtyantAbhAvena draSTApi layIbhUta iva bhavati | tataz ca draSTA dRzyam ca nAstIti sphurati | tatsphuraNam ca draSTRdRzyaleparahitatvena nakiJcidrUpatvAd anAkhyeyam bhavati | tad eva ca paramAtmasvarUpam iti | tatra yoginA sAvadhAnena bhAvyam iti ||3|10| MoT_3,10.40 ||3|10|
nAsti dRzyaM jagaddraSTA dRzyAbhAvAdvilInavat |
bhAtIti bhAsanaM yatsyAttadrUpaM tasya vastuna: ||3|10|40||
There is no percept and no world, nor perceiver, since no percept: as.if dissolved so it appears, the appearance such as it is, the Form of That Reality. -40-
````y3010.041
citerjIvasvabhAvAyA yadacetyonmukhaM vapu: |
cinmAtraM vimalaM zAntaM tadrUpaM paramAtmana: ||3|10|41||
citer_jIva-svabhAvAyA yad_acetya-unmukham vapu: |
cin.mAtram vimalam zAntam tad_rUpam paramAtmana: ||3|10|41||
citer of _citness
jIva-svabhAvAyA: the jIva-selfbecoming
yad acetya-unmukham vapu: what is the nonconceptual-arisen body
cin.mAtram vimalam zAntam _cit-only untainted peaceful
tad rUpam paramAtmana: that is the Form of the Supreme Self —
**vwv.1231/3.10.41. That is the nature of the Supreme Self, which is the form of Consciousness having the nature of the the Jîva (or individualised consciousness), but not intent on objects (i.e. free from objectivity), and is mere consciousness, stainless and tranquil.
**vlm.41. Who having forgotten the nature of the living soul-jìva, and his proclivity towards the intelligibles, remains in the pure light and tranquil state of his intellect (as in Yoga), such is the form of the Supreme Spirit.
**VA. That non-perceivable undescribable consciousness, which by itself becomes jiva, that principle of consciousness, pure and peaceful, - that is the nature of the supreme self.
**AS. The part of the mind of a living entity which is directed towards the imperceptible (acetyonmukham), when it stays totally in _cit, pure and calm, that is a form of Brahma. The commentary describes these verses as the perception of Brahma received during different stages of meditation.
**MoT. citer JivasvabhAvo yo yadi cetyonmukho vapu: / cinmAtram vimalam zAntam tat tat kAraNakAraNam // Mo_3,10.41 // — "tat" prasiddham | "tac" cinmAtram | "kAraNakAraNaM" mUla-kAraNa-bhUtam paramAtmasvarUpam bhavati | "tat cinmAtraM" kim | "citeH" jIvopAdAna-kAraNa-bhUtAyA: cite: | "vapuH" svarUpam | cinmAtrasvarUpatvAt cite: | puna: katham-bhUtam | "vimalaM" cetya-mAlinyena- adUSitam | puna: kathambhUtam | "zAntaM" cetya-kSata-kSobha-rahitam | "tat cinmAtraM" kim | "ya: JivasvabhAvaH" Jivasya rUpo | bhavati | "svabhAva"zabdApekSayA "yac"chabdasya puMliGgatA | nanu kadAsau JivasvabhAvo bhavatIty Aha "yadI"ti | "yadi cetyonmukhaH" syAt | cetyonmukhAyA: citer eva jIvatvAt | ayam bhAva: | yac cinmAtram cetyonmukham sat jivatAm yAti tad eva samyagjJAnena cetyAsattvam nizcitya zuddhIkRtam sat anAkhyeyam bhavati | tad eva ca paramAtmarUpam iti | tatra yoginA sAvadhAnena bhAvyam iti | citiz ca svaparAmarzakAritayA parAmarzakartRtvena parAmarza-viSayatvena ca dvividhAsti | tatra prathamAyA: cinmAtram iti nAma dvitIyasyA: citir iti ||
citerjIvasvabhAvAyA yadacetyonmukhaM vapu: |
cinmAtraM vimalaM zAntaM tadrUpaM paramAtmana: ||3|10|41||
The Living Jiva is the self-becoming of _cit Consciousness. The nonconceptually arisen body, _cit Consciousness only, untainted and at peace—that is the Form of the Supreme. -41-
````y3010.042
aGgalagne'pi vAtAdau sparzAdyanubhavaM vinA |
jivatazcetaso rUpaM yattadvai paramAtmana: ||3|10|42||
aGga-lagne_api vAta.Adau sparza.Adi-anubhavam vinA |
jivata: cetasa: rUpam yat_tat vai parama.Atmana: ||3|10|42||
aGga-lagne api but when the body-attachment
vAta-Adau in wind-&c
sparza-Adi-anubhavam vinA is without touch-&c-experience
jivataz cetaso rUpam the Form of living experience
yat tad vai paramAtmana: which is That Supreme Self.
**vlm.42. He who has no feeling of the breathing of the winds, or of the touch or pressure of any thing upon his body; but lives as a mass of intelligence in this life; is verily the form of the Supreme.
**MoT. aGguSThasyAtha vAGgulyA vAtAdyasparzane sati / jivataz cetaso rUpam yat tat paramam Atmana: // Mo_3,10.42 // — rUpam iti zeSa: | "tat paramam" utkRSTam vastu | param"AtmanaH" rUpam bhavati | "tat" kim | "cetasaH" manasa: | "yad rUpaM" bhavati | katham-bhUtasya "cetasaH" | "jivataH" svavyApAram prati samarthasya | na tu mUrchAdyavasthAvat tatrAzaktasya | tadA hi tasya mUDhatvam eva bhavati | na paramAtmatvam | kasmin "sati" | "aGguSThasyAtha vAGgulyA" | upalakSaNam caitat | sarvazarIrAvayavAnAm "vAtAdyasparzane sati" | "Adi"zabdena tejaHprabhRtInAm grahaNam | "asparzanam" asparza: | ayam bhAva: | puruSasya yasmin kasmiMzcic charIrAvayave kasyApi dravyasya sparze asati tadA nirAlambam eva tad avayavavyApi caitanyam bhavet | tadA tadavayavamAtrAnusandhAnaparasya tasya bAhya-grahaNa-samartham api mana: zuddha-nirAlambAcetya-cinmAtrarUpa-paramAtma-rUpam eva tiSThatIti | tadaiva sarvA: manovRttI: vihAya yoginA sAvadhAnena parIkSyam iti ||
**VA. When here is no sence of touching etc in touching the body by wind etc then this living consciousness is the supreme self.
**AS.As perceives the wind next to the body without an experience of touch, so does the mind of a living being perceives the Brahma, that is its form.
aGgalagne'pi vAtAdau sparzAdyanubhavaM vinA |
jivatazcetaso rUpaM yattadvai paramAtmana: ||3|10|42||
aGgalagne'pi vAtAdau sparzAdyanubhavaM vinA |
jivatazcetaso rUpaM yattadvai paramAtmana: ||3|10|42||
aGga-lagne_api vAta.Adau sparza.Adi-anubhavam vinA |
jivata: cetasa: rUpam yat_tat vai parama.Atmana: ||3|10|42||
aGga-lagne_api vAta.Adau sparza.Adi-anubhavam vinA | jivata: cetasa: rUpam yat_tat vai parama.Atmana: ||3|10|42||
#
But when the body-attachment with air and other elements is without sense-experience although embodied, it is the living Form of That Supreme Self. -42-
````y3010.043
asvapnAyA anantAyA ajaDAyA manaHsthite: |
yadrUpaM ciranidrAyAstattadAnagha ziSyate ||3|10|43||
asvapnAyA anantAyA ajaDAyA manaH-sthite: |
yad_rUpam cira-nidrAyAs_tat_tadAnagha ziSyate ||3|10|43||
asvapnAyA: in the unDreaming
anantAyA unending
ajaDAyA unInert
manaH-sthite: Mind-state
yad rUpam which form
cira-nidrAyA: in long Sleep
tat tadA that then
anagha o sinless
ziSyate remains.
**vwv.1232/3.10.43. Sinless One! That form of a long sleep which is dreamless and endless, when the state of mind is not full (or unconscious), is then left remaining.
**vlm.43. Again that state of the mind, which a man of sense enjoys in his long and sound sleep, that is undisturbed by dreams and gnats, is verily the form o£ the Supreme.
**MoT. … ajaDAyA ghanasthite: / yad rUpam ciracintAyAs tat tadAnagha ziSyate // Mo_3,10.43 // — he "'nagha" rAgAdidoSarahita | "tat" vastu | "tadA" mahAtmalayasamaye | "ziSyate" | "tat" kim | "yat rUpaM" bhavati | kasyA: | "ciracintAyAH" | "ciraM" sarvarAtram | kRtA yA "cintA" prApteSTaviSayam AdhyAnam | tasyA: cintAvizeSaNAny Ah"AsvapnAyA" ityAdi | "asvapnAyAH" svapnatvenApariNatAyA: | jAgrati kriyamANA cintA svapnatvena pariNamate | svapnatayA pariNatatve tu anAyattatayAnyaviSayiNy api syAd iti yuktam uktam "asvapnAyA" iti | "anantAyAH" acchinnasantAnatvena pravRttAyA: | anyA kAcic cintA tatra madhye nAyAtIty artha: | "ajaDAyAH" kAcid dhi cintA nairantaryeNa kriyamANA mUrchAm Avahati | tannivAraNArtham "ajaDAyA" iti vizeSaNam | "ghanasthiteH" | "ghanA" nibiDA | cintyamAnasyApi pravezam adadhatI | "sthitir" avasthAnam | yasyA: | sA | tAdRzyA: | nirAlambAyA ity artha: | ayam bhAva: | jAgrati kriyamANA chinnA jADyadoSarahitA cintyamAnasparzadUSitA cintAcchinnabodhamayAcetyacinmayatAm eva yAty | acetyacinmayam eva ca paramAtmarUpam iti yoginA tatra sAvadhAnena bhAvyam iti ||3|10| MoT_3,10.43 ||3|10| —
asvapnAyA anantAyA ajaDAyA manaHsthite: |
yadrUpaM ciranidrAyAstattadAnagha ziSyate ||3|10|43||
In the dreamless, endless, though not
inert state of the Mind, which is
the form of enduring sleep, then
only That, sinless boy, remains -43-
````y3010.044
yadvyomno hRdayaM yadvA zilAyA: pavanasya ca |
tasyAcetyasya cidvyomnastadrUpaM paramAtmana: ||3|10|44||
yat vyomna: hRdayam yat vA zilAyA: pavanasya ca |
tasya_acetyasya cid.vyomnaH_tat-rUpam parama.Atmana: ||3|10|44||
yat vyomna: hRdayam -
yat vA zilAyA: pavanasya ca -
tasya_acetyasya cid.vyomnaH_tat_rUpam parama.Atmana: - ## x -44- ##
yad vyomna: hRdayam – what is the Heart of sky/space — the nirvikalpa —
yad vA – or what is —
zilAyA: pavanasya ca – of stone and of flame — the savikalpa —
tasya acetyasya cid-vyomnas – of that unConceivable/nonConceptual _cit-space —
tad-rUpam paramAtmana: – is the That-form of the Supreme Self —
**vwv. 1253/3.10.44. That is the nature of the Supreme Self, that unknowable Sky of Consciousness, which is the heart (or essence) of the sky, a stone, or the air.
**vlm.44. That which abides in the hearts of vacuum, air and stone, and is the intellect of all inanimate beings, is the form of the Supreme.
**MoT. … // Mo_3,10.44 // — "tasya" prasiddhasya | "acetyasya" sparzAdUSitasya | "cid-vyomnaH" bhAnAkAza-rUpasya | "paramAtmana: rUpaM" svarUpam | "tat" bhavati | "tat" kim | "yat vyomna: hRdayaM" zUnya-Akhyam | bhavati | "yad vA" | "yat" hRdayam | "zilAyA: pavanasya ca" bhavati | tatra "zilAyA hRdayaM" anyasya praveza-anarham sUkSmA-vayavanaividdhya-rUpam bhavati | "pavanasya" "hRdayaM" mRgyamAnam zUnyatAyAm eva vizrAmyati | nanv etena jaDatvam asya AyAtam iti cen | na | "cid-vyomna" iti nAmadheya-kathanena tan-nivAraNAt | vicAre kriyamANe vyoma-AdInAm hRdayam yathAyatham zUnya-rUpam anya-pravezAm arham bhavati | tAdRg eva ca paramAtmano rUpam iti yoginA tatra sAvadhAnena bhAvyam ||
**VA. that which is the heart of space, stone or air, that non-perceivable space of consciousness, is the supreme Self.
**AS. Like the heart of space or stone or wind; the Brahma is the heart of the imperceptible space of _cit. The commentary suggests different facets of the hearts of the three entities, all point to the properties of Brahma. For space, it is the emptiness, for stone it is solidity, for wind, it is the total pervasiveness.
yadvyomno hRdayaM yadvA zilAyA: pavanasya ca |
tasyAcetyasya cidvyomnastadrUpaM paramAtmana: ||3|10|44||
which is the Heart as space,*—or as
stone-stillness pervaded by fire,*—
the nonConceptual _cit-space:
That is the Form of the Supreme Self. -44-
*[These metaphors refer to the Nirvikalpa and Savikalpa forms of Samadhi. -jd-]
````y3010.045
acetyasyAmanaskasya jIvato yA svabhAvata: |
syAt sthiti: sA parA zAntA sattA tasyAdyavastuna: ||3|10|45||
acetyasya_amanaskasya jIvato yA svabhAvata: |
syAt_sthiti: sA parA zAntA sattA tasya_Adya-vastuna: ||3|10|45||
acetyasya amanaskasya –
of the Achetya nonConceivable —
jivata: yA svabhAvata: –
of living, which out.of self-experience/nature —
syAt sthiti: –
would be the state —
sA parA zAntA –
that highest peaceful —
sattA –
Suchness —
tasya Adya-vastuna: –
of That primal reality.
**vwv. 1254/3.10.45. That is the supreme, tranquil existence of that primal Being, which would be the natural state of a living being witout objects to be known and without (the internal organ) of thought.
**vlm.45. Again whatever irrational and insensible beings live by nature, as without the soul and mind (as vegitables and minerals), the tranquil state o£ their existence is the nature of the Supreme Lord.
**MoT. vyomno hRdayam rahasyam zUnyatvaM, pavanasya hRdayam antar-bahiH-pUrNatvaM, zilAyAs tu ghanatvam tasya-eva-acetyasya cetya-bhinnasya cetya-rahitasya ca cid-vyomna: sato yad rUpam bhavet tat tad i.a. ||3|10| ¶ … jIvato yA kriyAvata: / … // Mo_3,10.45 // — "parA" utkRSTA | "zAntA" kSobharahitA | "sattA"vasthiti: | "tasyAdyavastunaH" paramAtmalakSaNasya vastuna: | "sA syAt" | "sA" kA | "yA sthiti: sattA syAt" | kasya | "jivataH" Jivayuktasya puruSasya | na tu mRtasya | katham-bhUtasy"Acetyasya" | samyagjJAnena cetyAbhAve nizcitatvAt | cetyarahitasyAta ev"Amanaskasya" manorahitasya | puna: kathambhUtasya | "kriyAvataH" calanAdikriyAkAriNa: | ayam bhAva: | cetyam prati manovyApAram akurvan ata eva sarvathAnusandhAnazUnya: puruSa: calanAdikriyAkArI yAdRzo bhavati tAdRg eva sRSTyAdivyApArakAri param Atmatattvam bhavatIti | tatra yoginA sAvadhAnena bhAvyam iti ||3|10| MoT_3,10.45 ||3|10|
Living that nonConceptual
condition as self-experience
is the state of peaceful Suchness
of That primal reality. -45-
````y3010.046
citprakAzasya yanmadhyaM prakAzasyApi khasya vA |
darzanasya ca yanmadhyaM tadrUpaM brahmaNo vidu: ||3|10|46||
cit-prakAzasya yat_madhyam prakAzasya_api khasya vA |
darzanasya ca yat_madhyam tat-rUpam brahmaNa: vidu: ||3|10|46||
cit-prakAzasya yat_madhyam prakAzasya_api khasya vA -
darzanasya ca yat_madhyam tat-rUpam brahmaNa: vidu: -
-46-
cit-prakAzasya yan madhyam –
of _cit-radiance which is the middle —
prakAzasya api –
of radiance though —
khasya vA –
or of space/sky —
darzanasya ca yan madhyam –
and of perception which is the middle —
tad-rUpam brahmaNo vidu: –
That-form is known of Brahma.
**vwv.1256/3.10.46. That is nown as the nature of _brahman which is the centre of the light of consciousness or the light of the sky and also the centre of perception.
**vlm.46. That which is seated in the midst of the intellectual light of the soul, and what is situated in the midst of the ethereal light of the sun, and that which is in the midst of our visual light, is verily the form of the Supreme. (This passage admits of an occult interpretation in the Yoga system).
**MoT. … prakAzasya ghanasya ca / … // Mo_3,10.46 // — paNDitA: | "brahmaNaH" nAnA-padArtha-bhAvena bRMhitasya paramAtmana: | "tad rUpam viduH" jAnanti | "tat" kim | "cit-prakAzasya" cita utthitasya cetyaprakATyarUpasya prakAzasya | "yat madhyaM" madhya-avasthA | bhavati | tathA "ghanasya" nibiDasya | "prakAzasya" sUrya-maNDalAder utthitasya | "yan madhyaM" madhyAvasthA | bhavati | tathA "darzanasya" draSTur utthitAyA: dRzikriyAyA: | "yan madhyaM" madhyAvasthA | bhavati | ayam bhAva: | citprakAzasya bAhyaprakAzasya darzanasya ca tisro_avasthA bhavanti | AdyAvasthA madhyAvasthAntyAvasthA | tatra bAhya-prakAzasya- AdityAder utthAnasamaye yAdyAvasthA sAdityasparzadUSitA | yA ca padArthaprakAzanasamaye 'ntyAvasthA sA padArthasparzadUSitA | madhyAvasthA tu zuddha-prakAza-svarUpa-anAkhyA ca bhavati | tAdRg eva ca paramAtmasvarUpam iti | tatra yoginA sAvadhAnena bhAvyam | cit-prakAza-darzanayor apy evam yojyam | citprakAzasya darzanasya ca parimitatvAparimitatva-mAtra-kRto bhedo jJeya: ||
citprakAzasya yanmadhyaM prakAzasyApi khasya vA |
darzanasya ca yanmadhyaM tadrUpaM brahmaNo vidu: ||3|10|46||
That which is the center of _cit-
Radiance, or of space itself,
the center of perception is
that That-form in the higher sense; -46-
````y3010.047
vedanasya prakAzasya dRzyasya tamasastathA |
vedanaM yadanAdyantaM tadrUpaM paramAtmana: ||3|10|47||
vedanasya prakAzasya dRzyasya tamasas_tathA |
vedanam yad_anAdyantam tad_rUpam paramAtmana: ||3|10|47||
vedanasya of knowing
prakAzasya of Radiance
dRzyasya of the percept —
tamasas tathA of dark Tamas thus
vedanam yad anAdyantam knowing which is unbounded — tad-rUpam paramAtmana: That is the Form of the Supreme.
**vwv.1233/3.10.47. That is the nature of the Supreme Self which is the beginningless and endless awareness of perception that is light and the visible object that is darkness (i.e. which is the eternal witness-consciousness).
**vlm.47. The soul which is the witness of our knowledge, of solar and visual lights and darkness, is without beginning and end, and is the form of the Supreme.
**MoT. … // Mo_3,10.47 // — "tat paramAtmana: rUpaM" bhavati | "tat" kim | "yad vedanam" anusandhAnam | bhavati | kathambhUtam | "anAdyantaM" nairantaryeNa pravRttam | sAntarasyaiva hi madhye puna: puna: sAditvam sAntatvam ca bhavati | kasya | "prakAzasyA"rthaprakAzarUpasya | "vedanasya" jJAnasya | puna: kasya | "tamasaH" grAhyaikasvarUpasya | "dRzyasya" avazyadarzanIyatayA kalpitasya kasyacid devatAvizeSasya | ayam bhAva: | jJAnadhAraNA jJeyaikarUpadevatAdhAraNA ca nairantaryeNa pravartamAnA jJAnaikamayatayA devataikamayatayA ca pariNatA satI eka-svarUpa-paramAtma-rUpA bhavatIti | tatra yoginA sAvadhAnena bhAvyam | atha vA "vedanasya" jJAnakaraNasya | "prakAzasya" | "dRzyasyA"lokAbhAm ||3|10|?||kRtacakSurgrAhyasya | "tamasaH" bAhyatamasa iti yojyam | bAhyatejasa: bAhyatamasaz ca dhAraNAyA: kaizcid uktatvAt ||
vedanasya prakAzasya dRzyasya tamasastathA |
vedanaM yadanAdyantaM tadrUpaM paramAtmana: ||3|10|47||
of knowing, of Radiance, of
percepts, of Tamas,—knowing which
is endless and beginningless,—
That is the Form of the Supreme.
-47-
````y3010.048
yato jagadudetIva nityAnuditarUpyapi |
vibhinnavadivAbhinnaM tad rUpaM paramArthakam ||3|10|48||
yata: jagat udeti_iva nitya-anudita-rUpI_api |
vibhinnavat_iva_abhinnam tat-rUpam parama.arthakam ||3|10|48||
yata: jagat udeti_iva -
nitya-anudita-rUpI_api -
vibhinnavat_iva_abhinnam tat-rUpam parama.arthakam
-48-
yato jagad udeti iva That from which the world seems to arises — nitya-anudita-rUpI api although an ever-unarisen-form — vibhinnavad iva abhinnam as.if distinct though indistinct — tad-rUpam paramArthakam is that That-form in the highest sense —
**vlm.48. He who manifests this world to us, and keeps himself hidden from view, be he the same with or distinct from the world, is the form of the Supreme.
**MoT. … tad rUpam pAramAtmikam // Mo_3,10.48 // — "tat pAramAtmikam" paramAtma-sambandhi | "rUpaM" bhavati | kim "tat" | "yataH" yasmAt | "jagad udetIva" udayam yAtIva | bhAsamAnatvAt | kathambhUtam "api" | "nityAnuditarUpy api" nityam anuditam | paramArthata: cinmAtra-rUpatayA jagadrUpeNAprAdurbhUtam "rUpam" asyAstIti | tAdRzam "api" | puna: katham-bhUtam | "abhinnaM" tanmayam | puna: kathambhUtam | sthitam iti zeSa: | "sthitaM" vartamAnam | katham | "vibhinnavat" vibhinnam iva | paramArthata: bhinnatvanirAsAya "vat"izabdopAdAnam | ayam bhAva: | yata: sUkSmatarAd vastuna idam jagat payasa iva vIcikadambakam niryAti | tad eva paramAtmano rUpam iti | tatra yoginA sAvadhAnena bhAvyam iti ||
That whence the world seems to arise,
though ever-unarisen form, is,
as.if distinct though indistinct,
that That-form in the highest sense. -48-
````y3010.049
vyavahAraparasyApi yatpASANavadAsanam |
avyomna eva vyomatvaM tadrUpaM pAramAtmana: ||3|10|49||
vyavahAra-parasya_api yat_pASANavad_Asanam |
avyomna eva vyomatvam tat-rUpam pArama.Atmana: ||3|10|49||
vyavahAra-parasya_api yat_pASANavad_Asanam -
avyomna eva vyomatvam tat-rUpam pArama.Atmana: - ## x -49- ##
vyavahAra-parasya api though pursuing activities — yat pASANavad Asanam what is seated like a stone — a-vyomna eva vyomatvam though not spacious yet spaciousness —
tad rUpam pAramAtmana: that is the Form of the Supreme. —
**vlm.49. Who though full of activity, is sedate as a rock, and who though not a vacuum (being the plenum of all), appears yet as an empty vacuity, such is the form of the Supreme.
**MoT. … tad rUpam pAramAtmikam // Mo_3,10.49 // — "tat pAramAtmikam" paramAtmasambandhi | "rUpaM" bhavati | kim "tat" | "yat vyavahAraparasyApi" vyavahAram kurvANasyApi | "pASANavat AsanaM" sthiti: | bhavati | tad "AsanaM" kim | "avyomna eva" jaDatva- Adi-vyoma-dharma-rahitatvena- AkAza-svarUpavyatiriktasya eva | "vyomatvaM" vyomabhAva: | ayam bhAva: | vyavahAram kurvann api puruSa: tatratyasiddhyasiddhy-anusandhAnarahita: paramAtmarUpa eva bhavatIti | tatra yoginA sAvadhAnena bhAvyam iti ||
Though pursuing activities,
seated as still as a stone; though
not spacious, it is spaciousness:
that is the Form of the Supreme. -49-
````y3010.050
vedyavedanavettRtvarUpatrayamidaM pura: |
yatrodetyastamAyAti tattatparamadurlabham ||3|10|50||
vedya.vedana.vettRtva-rUpa.trayam_idam pura: |
yatra_udety_astam_AyAti tat_tat-parama-durlabham ||3|10|50||
vedya-vedana-vettRtva-rUpa-trayam knowable-knowing-knower-forms-3fold
idam pura: this city [entirety]
yatra udeti astam AyAti where rises and sets
tat tat-parama-dur-labham that That-supreme-hard-gained.
**vlm.50. He who is the source and terminus of our triple consciousness of the knower, known and knowledge (i. e. from whom they rise and in whom they set by turns); is most difficult of attainment.
**MoT. … // Mo_3,10.50 // — "tat tat" prasiddham | "paramam" utkRSTam | "uttamam" niratizayam paramAtmalakSaNam vastu | bhavati | "tat" kim | "yatra" yasmin | "idam" anubhUyamAnam | "vedyaM" vidikriyAviSayo | "vedanaM" vidikriyA | "vettA" vidikriyA-kartA | teSAm bhAva: "vedyavedanavettRtvam" | tadAkhyam "rUpatrayaM" "vedya-vedana-vettRtva-rUpatrayam udeti astam yAti" | ayam bhAva: | vedyAdi-tripuTI cetyamAnatvena kutracic cinmAtrAkhye vastuni udeti layIbhavati ca | tad eva paramAtmano rUpam iti | yoginA tatra sAvadhAnena bhAvyam iti ||
vedyavedanavettRtvarUpatrayamidaM pura: |
yatrodetyastamAyAti tattatparamadurlabham ||3|10|50||
This triple city of the knowable, knowing, and the knower,—
where it rises and where it falls: that is that hard-to-win Supreme. -50-
````y3010.051
vedyavedanavettRtvaM yatredaM pratibimbati |
abuddhyAdau mahAdarze tadrUpaM paramaM smRtam ||3|10|51||
vedya-vedana-vettRtvam yatra_idam pratibimbati
|
a-buddhy-Adau mahAdarze tad-rUpam paramam smRtam ||3|10|51||
vedya-vedana-vettRtvam knowable-knowledge-knowerness
yatra idam pratibimbati where this is reflected
a-buddhy-Adau mahAdarze in the without-Intellect-&c great-mirror
tad-rUpam paramam smRtam That-Form supreme is known.
**vlm.51. He who shines forth with the lustre of the triple conditions of the knowable, knower and their knowledge, and shows them to us as a large insensible mirror, is verily the form of the Supreme, who is here represented not as the cause—nimitta, but as the source—vivarta of the triple category.
**MoT. … // Mo_3,10.51 // — paNDitai: | "tat paramaM" utkRSTam | "rUpaM" parama-Atma-lakSaNam svarUpam | "smRtam" | "tat" kim | "yatra mahAdarze vedya-vedana-vettRtvaM" vedyAdi-tripuTI | "pratibimbati" pratibimbatayA sphurati | katham-bhUte | "'buddhyAdau" buddhy-Adi-rahite | yuktam cAdarzasya buddhy-Adi-rahitatvam | Adarzasya jADyena buddhyAdirahitatvam asya uttIrNatveneti vizeSa: | ayam bhAva: | vedyAditripuTI kSaNa eva sphuramANA kSaNa eva ca layabhAginI svasphUrtyAzrayasya kim api mAlinyam anAdadhatI pratibimbatayaiva bhAti | yata: pratibimbam api kSaNa eva sphurati kSaNa eva ca layIbhavati svAzrayasya makurAde: mAlinyam na dadhAti | tava vedyAditripuTIpratibimbAzrayam tripuTIvyatiriktam kim api vastu svIkAryam | anyathA tripuTIpratibimbAyogAt | tac ca tAdRzam svI-kriyamANam anAkhyam eva bhavati | tad eva ca paramAtmatattvam iti | tatra yoginA sAvadhAnena bhAvyam iti ||
**VA. Where, in great mirror, knowable-knowledge-knower is reflected in the absence of intellect etc, that is known as the highest.\
**AS. Where, in the great mirror of non rational thought, it is reflected as the knowable, the knowledge as well as the knower, that is the form of Brahma. Throughout the sarga, different hints of Brahma experience are described. None of these is supposed to be the ultimate direct experience, just pointers to it! It reminds me of the vibhUtis in Gita, where the God states his representatives in different entities.
vedyavedanavettRtvaM yatredaM pratibimbati |
abuddhyAdau mahAdarze tadrUpaM paramaM smRtam ||3|10|51||
Free from the knowable-knowing-
knowerness of mental organs,
reflected in the Great Mirror:
this is That Form called the Supreme. -51-
````y3010.052
mana: svapnendriyairmuktaM yadrUpaM syAnmahAcite: |
jaGgame sthAvare vApi tatsarvAnte'vaziSyate ||3|10|52||
mana: svapna-indriyair_muktam yad.rUpam syAn_mahAcite: |
jaGgame sthAvare vA_api tat_sarvAnte_avaziSyate ||3|10|52||
mana: svapna-indriyair muktam _manas Mind with its Dream-instrumentalities is freed
yad rUpam syAn mahAcite: whose form is of the Mahachiti Great Consciousness
jaGgame sthAvare vA api whether moving or still
tat sarvAnte avaziSyate That at the end of all remains.
**vwv.1234/3.10.52. That form of the Supreme Consciousness, which would be (the state of)the mind free from dreams and the (activities of the ) organs of sense (or the waking state), is left remaining on the destruction of everything among the animate or inanimate.
**vlm.52. The mind that is liberated from bodily activities (as in the waking Jagrat state) from its dreaming (as in the swapna or sleeping state), and is concentrated in the intellect(as in the state of susupti or sound sleep), and abides alike in all moving as
well as unmoving bodies (as in the turíya or fourth state of the soul), is said to remain in the end of our being.
**MoT. … tat sargAnte 'vaziSyate // — Mo_3,10.52 // — "tat" vastu | "sargAnte" mahApralaye | "'vaziSyate" | "tat" kim | "yat mahAciteH" cinmAtrasya | "rUpam syAt" | kathambhUtam | "manaSSaSThendriyAtItaM" | mana eva SaSTham yeSAm | tAni "manaHSaSThAni" | tAni ca tAnIndriyANi "manaHSaSThendriyANi" | tAny atItam "manaH-SaSTha- indriya- AtItaM" | tadagocaram ity artha: | kutra | "jaGgame sthAvare vApi" | ayam bhAva: | "jaGgame" cittatvam tAvan nirvivAdam eva | "sthAvare" tRNAdAv api tathaiva parvatAdAv api | tRNAdyudgamena naiva nirNItam | na | na hi nizcetanAt kasyApy udgamo yukta: | mRtazarIrAd romAdyudgamAdarzanAt | tathA ca yena rUpeNa sarvatra cid asti tad anAkhyam eva | tad eva ca paramAtmatattvam iti | tatra yoginA sAvadhAnena bhAvyam iti ||
**VA. That which remains when mind is freed from sleep and sensations, which remains at the end of all movable or unmovable that form is great consciousness.
**AS. It is not about mind being free, but it is saying the perception of the great _cit that remains free of influences of mind, dream, sense organs etc., whether in movable or fixed state, that is the only thing that stays at the end. Thus, the true perception of Brahma is beyond ordinary perceptions.
mana: svapnendriyairmuktaM yadrUpaM syAnmahAcite: |
jaGgame sthAvare vApi tatsarvAnte'vaziSyate ||3|10|52||
When _manas Mind, with all of its Dream-functionalities, is free, and its form only Consciousness, whether it moves or rests, only That at the end of all remains. 52
````y3010.053
sthAvarANAM hi yadrUpaM taccedbodhamayaM bhavet |
manobuddhyAdinirmuktaM tatpareNopamIyate ||3|10|53||
sthAvarANAm hi yat_rUpam tat_cet_bodha.mayam bhavet |
manas-buddhi-Adi-nirmuktam tat_pareNa_upamIyate ||3|10|53||
sthAvarANAm hi yat_rUpam tat_cet_bodha.mayam bhavet -
manas-buddhi-Adi-nirmuktam tat_pareNa_upamIyate - ## x -53- ##
sthAvarANAm hi yad rUpam –
of stable things hi what is the Form —
tac ced bodha-mayam bhavet –
if that Realization-form becomes —
mano-buddhy-Adi-nirmuktam –
Mind -Intellect-&c-free –
tat pareNa upamIyate —
that is compared to the supreme —
**vwv. 1255/3.10.53. That is likened to the Supreme (Reality), which is the naturalstate of immovable (or inanimate) things, if it could become full of consciousness, freed from the mind, intellect and the like.
**vlm.53-54. The intelligent mind which is as fixed as an immovable body, and freed from the exercise of its faculties, is comparable with the Divine Mind. * The gods Brahma, Vishnu, Siva, Sun, Indra and all others, are assimilated into the Supreme Spirit in their state of rest. He is beyond all attribute and out.of the sphere of the universe, and is of the form of an immutable intellect.
**VA. That which is in the form of unmovable, being pure consicousness and knowledge, without mind or intellect or etc, is compared to the highest
**AS.I agree.
**MoT. … tat pareNa samam bhavet // Mo_3,10.53 // — "hi"zabdopAdAnam pAda-pUraNArtham | "tat pareNa" paramAtmanA | "samaM" tulyam | "bhavet" syAt | "tat "tadA | kadA | "tat bodhamayaM" bodhanasvarUpam | "cet" syAt | "tat" kim | "sthAvarANAm yad rUpaM" bhavati | ayam bhAva: | sthAvarANAm rUpam avazyam kSobharahitam eva kim tu jADyadUSitam | ata: jADyam vihAya jJeyAsparzenaiva svam jJAnatattvam kSobharahitam kAryam | tataz ca paramAtmaprAptir bhavati -iti | tatra yoginA sAvadhAnena bhAvyam iti | etAz ca dhAraNA: pratyekam paramAtma-prApty-upAya-bhUtA iti sphuTIkRtA: iti ||
Even in the unmoving things
free of the Mind and Intellect
when That Realization comes
it is compared to the supreme. -53-
````y3010.054
brahmArkaviSNuharazakrasadAzivAdi
zAntau zivam paramam etad ihaikam Aste |
sarvopAdhivyayavazAdavikalparUpam
caitanyamAtramayamujjhitavizvasaGgam ||3|10|54||
brahmArka-viSNu-hara-zakra-sadAzivAdi
zAntau zivam paramam etad iha ekam
Aste |
sarva-upAdhi-vyaya-vazAd avikalpa-rUpam
caitanya-mAtram ayam ujjhita-vizva-saGgam 54
brahmArka-viSNu-hara-zakra-sadAzivAdi Brahma, the Sun, [or the Brahma-Sun of savikalpa-samAdhi], Vishnu, Hara-Shiva, Shakra, Sadashiva [the Always-Shiva]-&c
zAntau in peace
zivam paramam Shiva Supreme
etad iha ekam Aste this here one is
sarva-upAdhi-vyaya-vazAd from all-attribute-loss-cause
a-vikalpa-rUpam un-imaginary-Form
caitanya-mAtram pure Caitanya Consciousness/Con-science
ayam this is
ujjhita-vizva-saGgam rejected universally.
**MoT. sargAntazlokena pUrvoktam upasaMharati —
brahmArkazakraharaviSNusadAzivAdi-
zAntau zivam paramam etad ihaikam
Aste | ziSTam pradiSTam avinaSTam
akaSTam iSTam mizram na mizram aNunAzritam Azritena // Mo_3,10.54
// — "etat" svAtmatvena sthitam
| "zivaM" parAnandasvarUpam
| "paramam" utkRStam |
vastu | "Aste" svasvarUpe tathaiva tiSThati | na tu nazyati |
kasyAm satyAm | "brahmArkazakraharaviSNusadAzivAdizAntau" satyAm | "Adi"zabdena
surAditRNAntAnAm grahaNam |
"brahmAdInAM" tattadbhuvanAdhipatInAm | "zAnti"rUpe mahAkalpAntasamaye sati |
"haraH" saMhArakArI | "sadAzivaH" sarvasya
svamayatApAdanenAnandakArI | atha vA "brahmAdInAM"
saGkalpotpattyAdikAriNAm manaHprabhRtInAm | "zAntau" turyAkhye satIty
artha: | kathambhUtam | "ziSTam pradiSTaM" sarvazAntisAkSitayA
zeSatvena kathitam | puna: kathambhUtam
| "avinaSTam" nAzAgocaram |
puna: kathambhUtam | "akaSTaM" subodham | puna: kathambhUtam | "iSTaM" sarvasya priyatamam | puna: kathambhUtam | "mizraM" nAnAbhAvAbhAvasvarUpam | puna: kathambhUtam | "na mizraM"
zuddhacinmAtrarUpam | puna: kathambhUtam
| "aNunA" parimiten"Azritena" dharmabhUtena
jagat"Azritam" AdhAratvena gRhItam | iti zivam ||3|10| MoT_3,10.54
||3|10| — iti zrIbhAskarakaNThaviracitAyAm
zrImokSopAyaTIkAyAm utpattiprakaraNe dazama: sarga: ||3|10| 3,10 ||3|10|
# upAdhi — m. that which is put in the place of another thing, a substitute, substitution; anything which may be taken for or has the mere name or appearance of another thing, appearance, phantom, disguise (said to be applied to certain forms or properties considered as disguises of the spirit); anything defining more closely, a peculiarity; an attribute (astyupAdhi, having "is" as an attribute); title, nickname; limitation, qualification (e.g. anupAdhirAmaNIya, beautiful without limitation i.e altogether beautiful); (in logic) a qualifying term added to a too general middle term to prevent ativyApti; that which is placed under, supposition, condition, postulate; deception, deceit; species. ¶ point of view, aim; reflection on duty, virtuous reflection; — upAdhika adj. exceeding, supernumerary. — y1.030.011 — upAdhi-mAtrAyAm ind. for the sake of mere appearance — # upAdhi-tas ind. in consequence of any qualification or condition. — y3.002.037 — # vyaya — adj. passing away, mutable, liable to change or decay (only as opp. to or connected with <avyaya>); m. (ifc. f. -A) disappearance, decay, ruin, loss; spending, expense, outlay, disbursement (opp. to <Aya>, "income", and often with <kozasya>, <vittasya>, <dhanasya> &c.; without a tasya = "extravagance, waste, prodigality"; with tasmin or end-comp. = "outlay for or in"); cost, sacrifice of (tasya or comp.; <vyayena> ifc. = "at the cost of"); wealth, money; (in gram.) inflection, declension — # caitanya n. (fr. cétana) consciousness; [Chaitanya Conscience as the process of _cit] intelligence, sensation, soul, spirit # the Universal Soul or Spirit m. N. of a reformer of the `vaiSNava faith (born about 1485 AḌ. RT 138) —
Brahma, the Sun, and Vishnu, and Shiva, mighty Indra,
the eternal Sadashiva, and all the gods,—in peace,
the auspicious Supreme, all such attributes and notions
are rejected as only forms of the one Consciousness. -54-
ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAyeSÛtpatti-prakaraNe mahAkalpAntAvaziSTa-parama-bhAva-varNanam nAma dazama: sarga: ||3|10|3|10||
ÂUUMmmmm....
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