fm3080 1.ag20...22 UNRIDDLED .z62

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Aug 21, 2019, 8:52:28 PM8/21/19
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fm3080 1.ag20...22 UNRIDDLED .z62

https://www.dropbox.com/s/q0g7exeow3xwcqx/fm3080%201.ag20...22%20UNRIDDLED.z62.docx?dl=0

 

 

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UNRIDDLED

 

Vasishtha said—

3.80.1

महा.निशि महा.अरण्ये महा.राक्षस-कन्यया

mahA.nizi mahA.araNye mahA.rAkSasa-kanyayA |

इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥३।८०।१॥

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

.

mahA.nizi mahA.araNye

mahA.rAkSasa-kanyayA

iti prokte mahA.prazne

mahA.mantrI giram dadau

.

awesome

was the night,

in that awesome forest,

where these awesome questions were asked by that awesome girl-Ogress

and then

the awesome Minister answered her

:

*vlm.1 Vasishtha continued:—After the giant-like progeny of the Rákshasa* had proposed her occult questions, in the deep gloom of night in that thick forest, the good and great counsellor began to give his replies. (The repetition of the word great in the original, expresses the solemnity of the occasion; as the disquisitions concerning the Great God in the Aranyakas or forest lectures of the vedit_Rishis, were conducted with great solemnity in their holy hermitage in forests. So was the sermon on the Mount of Jesus).

*jd: Clearly the pious VLM has no sense of humor:

the Tale of the Needle is in burlesque style (#hAsya-rasa),

satirizing the use of the <mahA> cliché.

 

The MINISTER said—

02

शृणु तोयद-संकाशे प्रश्नम् एतम् भिनद्मि ते

zRNu toyada-saMkAze praznam etam bhinadmi te |

अनुक्रम.आत्मकम् मत्तम् गज.इन्द्रम् इव केसरी ॥३।८०।२॥

anukrama.Atmakam mattam gaja.indram iva kesarI ||3|80|2||

.

zRNu toyada-saMkAze -

praznam etam bhinadmi te =

anukrama.Atmakam mattam -

gaja.indram iva kesarI

.

listen

you drop your questions

the way a stormcloud drops rain

!

but

I'll deal.with them for you

(the way a lion deals.with a rut.crazy elephant)

.

*jd. this Minister is the King's Doorkeeper, his Chief of Staff. VLM calls him The Counsellor:—Hear, me! thou dark and cloud like form! to unravel thy riddling questions, with as great ease as the lion foils the fury of gigantit_elephants.

 

03

भवत्या परमात्मा_एष कथितः कमल-ईक्षणे ।

bhavatyA paramAtmA_eSa kathita: kamala-IkSaNe |

अन्या* एव वचो भङ्ग्या प्रश्न-विद्बोध-योग्यया ॥३।८०।३॥

anyA_eva vaca:.bhaGgyA prazna-vidbodha-yogyayA ||3|80|3||

.

bhavatyA paramAtmA_eSa kathita: kamala-IkSaNe |

anyA* eva vaca:.bhaGgyA prazna-vidbodha-yogyayA

.

the Supreme Self

has

been described by you,

lotus.eyed lady,

but differently

thru your choice of words that conceal the meaning of your questions

.

*vlm.3. All thy questions relate to the Supreme Spirit, and are framed in thy enigmatical language, to try the force of our penetration into their hidden meanings.

 

04

अनाख्यत्वाद्_अगम्यत्वान् मनः षष्ट-इन्द्रिय-स्थितेः

anAkhyatvAt_agamyatvAt_mana: SaSTa-indriya-sthite: |

चिन्मात्रम् एवम् आत्म.णुर् आकाशाद् अपि सूक्ष्मकः ॥३।८०।४॥

cit.mAtram evam Atma.aNu:_AkAzAt_api sUkSmaka: ||3|80|4||

.

anAkhyatvAt_agamyatvAt

mana:_SaSTa-indriya-sthite:

cit.mAtram evam Atma.aNu:

AkAzAt_api sUkSmaka:

.

because

it's indescribable when examined by Mind with its five senses,

so

a measured Self-Atom of chit.Consciousness is subtle,

subtler even than AkAsha.Space

.

*sv.4 That self is subtler than even space since it has no name and cannot be described; and neither the mind nor the senses can reach it or comprehend it. It is pure consciousness.

*vlm.4. The soul which is Selfsame, with the intellect which is minuter than a particle of air, is that atomit_principle that thou dost inquire into, because it is a nameless minim imperceptible by the six organs of sense, and unintelligible to the mind. (Answer to the first question about the atom.

[A1]

rAkSasy uvAca |

ekasya aneka-saMkhyasya kasya aNor ambudher iva |

antar.brahmANDa-lakSANi lIyante budbudA iva ||

"What one atom is counted as

the tens of thousands found within

the Brahma-Egg, dissolving like

bursting bubbles in the ocean?"

Because it's indescribable,

because it's unapproachable

by the Mind and the five senses,

so measured Consciousness, the Self-

atom, is more subtle than Space.

 

05

चिद्.अणोः परमस्य_अन्तः द् _असद् _अपि वा

cit.aNo: paramasya_anta: sat_iva_asat_iva_api vA |

बीजे न्तर्.द्रुम-सत्ता_इव स्फुरति_इदम् जगत्-स्थितम् ॥३।८०।५॥

bIje_antar.druma-sattA_iva sphurati_idam jagat-sthitam ||3|80|5||

.

cit.aNo: paramasya_anta: x

sat_iva_asat_iva_api vA |

bIje_antar.druma-sattA_iva x

sphurati_idam jagat-sthitam

.

within a Consciousness-Atom of the Supreme

is the seemingly real

or else seemingly unreal

as

the inner.tree-reality in a seed sprouts

so

is this world-existence

.

*sv.5 The entire universe exists in the consciousness that is atomic, even as a tree exists within the seed: but, then the universe exists as consciousness and does not exist as the universe.

*vlm.5. Underlying the atomit_intellect, is the minute seed which contains this universe; but whether it is a substantial or unsubstantial reality, nobody can say. (This is the answer to the second question with regard to the mundane seed).

 

06

सत् किम्चिद् नुभूतित्वात् सर्व.आत्मकतया स्वतः

sat kimcit_anubhUtitvAt sarva.AtmakatayA sva.ta: |

तदात्मकतया पूर्वम् भावाः सत्ताम् किल_आगतः ॥३।८०।६॥

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

.

sat kimcit_anubhUtitvAt -

sarva.AtmakatayA sva.ta: =

tadAtmakatayA pUrvam -

bhAvA: sattAm kila_Agata:

.

from the experience of being anything

thru your own state of All.Selfness,

by means of That.Selfness

former states

indeed come to reality

.

*sv. That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is.

*vlm.6. It is called a reality from our notion of its being the soul of all by itself, and it is from that soul that all other existences have come in to being.

x

 

07

आकाशम् बाह्य-शून्यत्वाद् अनाकाशम् तु चित्त्वतः ।

AkAzam bAhya-zUnyatvAt_an.AkAzam tu cittvata: |

अतीन्द्रियत्वान् नो_किम्चित् स* एव_अणुर् अनन्तकः ॥३।८०।७॥

ati.indriyatvAn_na.u_kimcit_sa* eva_aNu:_anantaka: ||3|80|7||

.

AkAzam bAhya-zUnyatvAt -

an.AkAzam tu cittvata: =

ati.indriyatvAn_na.u_kim.cit -

sa* eva_aNu:_anantaka:

.

what is Space

because of its external emptiness

but non-Space

from its nature as Consciousness,

beyond the senses

it is nothing-at.all,

it's only a boundless atom

.

*sv. ... It is: yet because it cannot be experienced by the mind and senses, it is not....

*vlm.7. It is a void from its outward inanity, but it is no void as regards its intellect (which is a reality); it is said to be nothing from its imperceptibility, but it is a subtile something from its imperishableness. (All finite bodies are unreal, the immortal soul is real, and identit_with the Supreme soul).

"What is the Space that is not Space?

What anything's nothing at all?

What is the "I" that you've become?

and what I am I, your Majesty?"

It is Space on-account.of its

external emptiness. It is

non-Space because.of its nature

as Consciousness. Because it is

beyond the senses, it's nothing-

at-all--an unbounded atom.

 

08

सर्व.आत्मकत्वाद् भुक्ते च तेन किम्चिन्_न किम्चन ।

sarva.AtmakatvAt_bhukte ca tena kimcit_na kimcana |

चिद्.अणोः प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।

cit.aNo: pratibhA sA syAt_ekasya_an.ekatA_uditA |

असत्या_इव यथा हेम्नः कटक.आदि तथा परे ॥३।८०।८॥

asatyA_iva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

.

sarva.AtmakatvAt_bhukte ca tena kimcit_na kimcana =

cit.aNo: pratibhA sA syAt_ekasya_an.ekatA_uditA =

asatyA_iva yathA hemna: kaTaka.Adi tathA pare

.

and thus thru being an All.Self

it enjoys

anything anyhow

.

it seems

the radiance of a chit-Atom

:

a nonUnity arisen from One

as when the unreal in gold becomes jewelry in its perfection

.

*vlm.8. It is not a nothing from its being permeated in all things, (i.e. though all pervading yet it is an absolute entity); for all things are but reflexions of the minute Intellect, and its unity shines forth in the plurality, all which is as unreal, as the formal bracelet formed of the substantial gold.

*sv.8 7-8 That self is empty like space; but it is not nothingness, since it is consciousness. It is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all, it is not experienced (as the object of experience) by anyone. Though one, it is reflected in the infinite atoms of existence and hence appears to be many. *sv.8 This appearance is however unreal even as 'bracelet' is an imaginary appearance of gold which alone is real.

 

09

षो णुः परमाकाशः सूक्ष्मत्वाद् प्य्_अलक्षितः

eSa:_aNu: paramAkAza: sUkSmatvAt_api_alakSita: |

मनः-षष्ठ.इन्द्रिय.अतीतः स्थितः सर्वात्मको पि सन् ॥३।८०।९॥

mana:-SaSTha.indriya.atIta: sthita: sarvAtmaka:_api san ||3|80|9||

.

eSa:_aNu: paramAkAza: -

sUkSmatvAt_api_alakSita: =

mana:-SaSTha.indriya.atIta: -

sthita: sarvAtmaka:_api san

.

this aNu.Atom is transcendent Space

.

being

of subtle nature

it is

undefined,

beyond the scope of manas*Mind and its senses,

&

being

the self of all

.

*vlm.9. This minutial is the transcendal vacuum, and is imperceptible owing to its minuteness; and though it is situated in all things yet it is unperceived by the mind and external senses.

*vlm. ... the universal soul is known in its hidden form, like the unseen camphor by its smell.

ko'Nustama: prakAza: syAtko'Nurasti ca nAsti ca |

ko'NurdUre'py adUre ca ko'Nureva mahAgiri: ||3|80|9||

"What atom is both dark and bright?

what Atom both is and is not?

what Atom is both near and far?

what atom is a great mountain?"

This atom is transcendent Space,

but from its subtlety it has

no marks of definition. It

is situate beyond the Mind

and senses, though the self of all. -9-

*jd.9 eSo aNu: paramAkAza: - This atom is transcendent Space = sUkSmatvAd api_alakSita: - but from its subtlety is undefined - without distinguishing marks =

mana:-SaSTha-indriya.atIta: sthita: - being situate beyond the Mind and senses -

sarva.Atmaka:_api san - though being the self of all.

x

 

10

सर्वात्मकत्वान् न_एव_असौ शून्यो भवति कर्हि.चित्।

sarvAtmakatvAt_na_eva_asau zUnya:_bhavati karhi.cit|

यद् अस्ति न तद् अस्ति_इति वक्ता* मन्ता* इति स्मृतः ॥३।८०।१०॥

yat_asti na tat_asti_iti vaktA* mantA* iti smRta: ||3|80|10||

.

because.of its nature

as

the Self of all

it does not become empty anyhow

.

if you say

"What is, is not that",

you're considered.to.be a thoughtful speaker

.

*sv.10 It is not a void or nothingness: for it is the self of all, and it is the very self of one who says it is and of one who says (or thinks) it is not!

*vlm.10. Its universal pervasion cannot make it void and null, because all that is (existent) is not that (Intellect), which alone is known as the thinking principle, that makes us speak, see and act.

#karhi - कर्हि.— ind. Ved. When, at what time ? with अपि चिद् (api cid) and स्विद् (svid) = at any time; यन्निर्मितां कर्ह्यपि कर्मपर्वणीम् (yannirmitāṃ karhyapi karmaparvaṇīm) Bhāg.5.17.24 +

* from sarva-Atmaka.tvAt - the condition of an instance of all-self - na_eva_asau – not indeed this - zUnya.empty/void-:_bhavati.becomes- karhi.whenever-cit = yat asti na tat_asti_iti - "What is, is not that" - vaktA* mantA* iti smRta: - a thoughtful speaker so recalls

 

11

कयाचिद् अपि युक्त्या_इह सतो ऽसत्त्वम् न युज्यते ।

kayAcit_api yuktyA_iha sata:_asattvam na yujyate |

सर्वात्मा स्वात्म-गुप्तेन कर्पुरेण_इव दृश्यते ॥३।८०।११॥

sarva.AtmA sva.Atma-guptena karpureNa_iva dRzyate ||3|80|11||

.

kayA.cit_api yuktyA -

iha sata:_a.sattvam na yujyate -

sarva.AtmA sva.Atma-guptena -

karpureNa_iva dRzyate

.

what sort of reasoning _is_ this

?

we do not speak of the nonexistence

of

what is So

.

the sarva.Atma*All.Self is seen to be

by your sva.Atma*own.self

just as camphor is known

by its fragrance

.

*vlm.11. No kind of reasoning can establish the non—entity of the real Ens (sat), because of it is not being seen by anybody. Yet the universal soul is known in its hidden form, like the unseen camphor by its smell.

 

12

चिन्मात्र.अणुः * एव_इह सर्वम् किम्चिन् मनः.स्थितम्

cit.mAtra.aNu: sa* eva_iha sarvam kimcit_mana:.sthitam |

किम्चिद् न्द्रिय.अतीत-रूपत्वाद् मलः स्थितः ॥३।८०।१२॥

na kimcit_indriya.atIta-rUpatvAt_a.mala: sthita: ||3|80|12||

.

cit.mAtra.aNu: sa* eva_iha -

sarvam kimcit_mana:.sthitam =

na kimcit_indriya.atIta-rUpatvAt -

a.mala: sthita:

.

this atomit_Consciousness

is

every anything seated here in manas*Mind

.

and nothing impure exists beyond its sensory form

.

*AB. "ka: sarva na ca kimcit_ca" ... ||

*vlm.1:2. The unlimited soul resides in all limited bodies, and the atomit_intellect pervades the vast universe; and it is in the same manner as the mind fills all bodies, in its purely subtile state unknown to the senses.

*sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.

#aNu -> #cidaNu cit.aNu -> #cinmAtrANu chit.mAtra.aNu - When used as a suffix, mAtra is commonly translated as "only " • and often this is adequate. In yv/FM, -mAtra always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure " (as in the "meter "of the poetit_line). Thus -> #cinmAtra (cit-mAtra) is adequately rendered as "Consciousness-only", but is better read as "a measure of consciousness". When cit*Consciousness is affected as citta*Affection, it becomes #cinmaya cit.maya, Measured/Formed Consciousness.

x

10 11 12

 

13

स* एव च_एको नेकश् च सर्व.सत्त्व.आत्म-वेदनात् ।

sa* eva ca_eka:_an.eka:_ca sarva.sattva.Atma-vedanAt |

स* एव_इदम् जगद् धत्ते जगत्-को शस् तथा_एव हि ॥३।८०।१३॥

sa* eva_idam jagat_dhatte jagat-koza:_tathA_eva hi ||3|80|13||

.

sa* eva ca_eka:_an.eka:_ca x

sarva.sattva.Atma-vedanAt |

sa* eva_idam jagat_dhatte x

jagat-koza:_tathA_eva hi

.

it

is

both

 1 & -1

thru the knowledge of the all.existent-self

it alone presents this world

and in that very way is the world ensheathed in it

.

*vlm.13. It is one and all, the unity as well as plurality, by its being the soul of each and all, both singly as well as collectively, and its supporting and containing each and all by and within itself.

*sv.12 12-13 It alone is the self of all as consciousness; and it alone is the substance that makes the world-appearance possible.

 

14

इ माश्x_चित्त-महाम्भोधौ त्रिजग ल्x.लव-वीचयः ।

imA:_citta-mahAmbhodhau trijagat.lava-vIcaya: |

प्र जास्xx_तस्मिन् कच न्त्य्x_अप्सु द्रवत्वा च्x_चक्रता* इव ॥३।८०।१४॥

prajJA:_tasmin kacanti_apsu dravatvAt_cakratA* iva ||3|80|14||

.

imA:_citta-mahAmbhodhau x

trijagat.lava-vIcaya: |

prajJA:_tasmin kacanti_apsu x

dravatvAt_cakratA* iva

.

these whirlpools

in the great ocean of Affection

the three worlds which the wise project in That—

are caused by the very nature of the running water

.

*vlm.14. All these worlds are as little billows in the vast ocean of the divine Intellect; whose intelligence, like a liquid body, shows itself in the form of eddies in the water.

 

15

चित्त-इन्द्रिय.द्य्=अलभ्यत्वात् सो णुः शून्य-स्वरूपवत्

citta-indriya.Adi=alabhyatvAt sa:_aNu: zUnya-svarUpa-vat |

स्व.संवेदन-लभ्यत्वा dx -शून्यम् व्योम-रूप्य्_अपि ॥३।८०।१५॥

sva.saMvedana-labhyatvAद् azUnyam vyoma-rUpI_api ||3|80|15||

.

citta-indriya.Adi=alabhyatvAt x

sa:_aNu: zUnya-svarUpa-vat |

sva.saMvedana-labhyatvAt_x

a-zUnyam vyoma-rUpI_api

.

because

it can't be reached

by the Affective senses

the aNu.Atom seems to have an empty character

.

because

it can be reached

thru your own.awareness

it is not empty

though it has a spacious form

.

*sv. Because this consciousness is beyond the reach of the mind and senses, it seems to be a void; but since it can be known by self-knowledge, it is not a void.

*vlm.15. This minutiae of the intellect being imperceptible to the senses and the mind, is said to be of the form of vacuity; but being perceived by our consciousness, it is not a nothing although of the nature of a void in itself.

x

 

16

सो हम् भवान् एव भवान् सम्पन्नो द्वैत-वेदनात्

sa:_aham bhavAn eva bhavAn sampanna:_advaita-vedanAt |

* भवान् भवेन् _अहम् जातो बोध-बृहद्-वपुः ॥३।८०।१६॥

sa* bhavAn na bhaven_na_aham jAta:_bodha-bRhat-vapu: ||3|80|16||

.

sa:_aham bhavAn eva bhavAn -

sampanna:_advaita-vedanAt =

sa* bhavAn na bhaven_na_aham -

jAta:_bodha-bRhat-vapu:

.

I am "Your Being",

being only a measure of existents produced thru knowledge of nonduality,

but that Being does not become.

Not."I"

is born as the vast Realization-Body.

*jd. there is barely translatable wordplay here on the common address <bhavAn>, "Your Being", with the noun <bhava>, and the verb <bhavet>.

*sv.16 On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I nor you!

*vlm.16. I am That and so art thou, by our conviction of the unity (of the spirit); but neither am I That nor thou art He, by believing ourselves as composed of our bodies only.

 

17

त्वंता.अहंता.आत्मकम् सर्वम् विनिगीर्य_अवबोधतः

tvaMtA.ahaMtA.Atmakam sarvam vinigIrya_avabodhata: |

त्वम् _अहम् सर्वम् सर्वम् वा भवति स्वयम् ॥३।८०।१७॥

na tvam na_aham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

.

tvaMtA.ahaMtA.Atmakam sarvam -

vinigIrya_avabodhata: =

na tvam na_aham na sarvam ca -

sarvam vA bhavati svayam

.

a Selfling of "you"ness or "I"nesss

all

are swallowed in this understanding

.

no you,

no I,

no everything

or

everything becomes itSelf

.

*sv.17 When the wrong notions of 'you' and 'I' are given up, there arises the awareness that there is neither you, nor I, nor everything; perhaps it alone is everything.

*vlm.17. Our egoism and tuism being got rid of by our knowledge of truth, we cease to be the ego and tu; and so all other persons lose all their properties (vlmayam or sUm) in the sole Unity.

 

18

गच्छन् न गच्छत्य्_एषो ऽणुर् योजन.ओघ-गतो ऽपि सन् ।

gacchan na gacchati_eSa:_aNu:_yojana.ogha-gata:_api san |

संवित्त्या योजन.ओघत्वम् तस्य अणोर् अन्तरे स्थितम् ॥३।८०।१८॥

saMvittyA yojana.oghatvam tasya aNo:_antare sthitam ||3|80|18||

.

gacchan na gacchati_eSa:_aNu:_x

yojana.ogha-gata:_api san |

saMvittyA yojana.oghatvam x

tasya aNo:_antare sthitam

.

going, this Atom does not go

though it has traveled so many leagues

thru its Awareness

a sea of leagues exists

within

that Atom

.

*vlm.18. This particle of the intellect is immovable, though it moves thousand of miles over; and we find in our consciousness many a mile to be composed in this particle.

"Going, what's it that doesn't go?

resting, what's it that does not rest?

What is the consciousness of stone?

and what makes pictures in the sky?"

This Atom moves does not move,

though having traveled many leagues:

because.of its Awareness all

those leagues are found in that Atom.

x

16 17 18

 

19

न गच्छत्य्_एष* यातो ऽपि सम्प्रा_प्तोx ऽपि च न_आगतः ।

na gacchati_eSa* yAta:_api samprApta:_api ca na_Agata: |

स्व.सत्ता.आकाश-कोश.अन्तर्-वासित्वाद् देश-कालयोः ॥३।८०।१९॥

sva.sattA.AkAza-koza.antar-vAsitvAt_deza-kAlayo: ||3|80|19||

.

na gacchati_eSa* yAta:_api x

samprApta:_api ca na_Agata: |

sva.sattA.AkAza-koza.antar-vAsitvAt_deza-kAlayo:

.

it does not go tho it has come

and tho attained yet it's not reached

because of the nature of its own reality-space

as in a cocoon

thru its abidance

in place and time

.

*sv. The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

*vlm.19. The mind is firmly seated in the vacuous intellect, from which it never stirs, though it goes to all places where it is never located. (This is the answer of what moveth not).

 

20

गम्यम् यस्य शरीर.स्थम् क्व किल असौ प्रयाति हि

gamyam yasya zarIra-stham kva kila asau prayAti hi |

कुच-कोटर-गः पुत्रः किम् मात्रा_अन्यत्र वीक्ष्यते ॥३।८०।२०॥

kuca-koTara-ga: putra: kim mAtrA_anyatra vIkSyate ||3|80|20||

.

gamyam yasya zarIra-stham x

kva kila asau prayAti hi |

kuca-koTara-ga: putra: x

kim mAtrA_anyatra vIkSyate

.

what is to come

how is it seated in the body

and where would it go

?

when a child is nestled on the breast what other mother does it know

?

*vlm.20. That which hath its seat in the body can never go out of it; as a baby hanging on the breast of its mother, cannot look to another place for its rest.

*sv.20 19-21 The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

 

21

गम्यो यस्य महादेशो यावत् सम्भवम् अक्षयः ।

gamya:_yasya mahAdeza:_yAvat sambhavam akSaya: |

अन्तस्थः सर्व.कर्तुर् हि स* कथम् क्व_इव गच्छति ॥३।८०।२१॥

antastha: sarva.kartu:_hi sa* katham kva_iva gacchati ||3|80|21||

.

gamya:_yasya mahAdeza: -

yAvat sambhavam akSaya: =

antastha: sarva.kartu:_hi -

sa* katham kva_iva gacchati

.

being one who can travel thru any great place

as far as it is possible,

one who is set unchangingly within,

where would the All.Doer go,

and how

?

*sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...

*vlm.21. One though free to range over large tracts at will, will never start from his own abode, where he has the liberty and power to do all he likes.

x

 

22

यथा देश.अन्तर-प्राप्ते कुम्भे वक्त्र-समुद्रिते

yathA deza.antara-prApte kumbhe vaktra-sa.mudrite |

तदाकाशस्य गमन..गमने तथा_आत्मनः ॥३।८०।२२॥

tadAkAzasya gamana.a.gamane na tathA_Atmana: ||3|80|22||

.

yathA - as = deza.antara-prApte - when reached within a place = kumbhe - in a pot = vaktra-sa-mudrite - w the mouth/spout sealed =

tat_AkAzasya / tadA_AkAzasya - that/then of Space =

gamana.a.gamane - when going o&r coming =

na tathA_Atmana: - not thus for self

.

while a desha.Place is got within a pot

when the pot is sealed

yet in AkAsha.Space

where there's no coming and going—

it is not thus for the Self

.

*jd. #deza is too frequently translated as "space", particularly when joined to #kAla

as "space-time". AkAsha.Space is unlimited. the interior of a sealed pot is a desha.Place

that is limited by the walls and lid of the pot.

*sv.22 If a pot is taken from one place to another, the space within does not move from one place to another, for everything is for ever in space.

*vlm.22. Wherever the mind may rove, it is never affected by the climate of that place; as a jar taken to a distant country with its mouth shut, does not yield any passage to the light and air of that region into it. (In answer to what remains in a place so as it does not remain there).

 

23

चित्तता स्थाणुता स्वा न्तोx_यदा स्तोx ऽनुभव.आत्मिके ।

cittatA sthANutA svAnta:_yadA sta:_anubhava.Atmike |

चेतनस्य जडस्य_एव तदा_असौ द्वयम् एव च ॥३।८०।२३॥

cetanasya jaDasya_eva tadA_asau dvayam eva ca ||3|80|23||

.

cittatA sthANutA svAnta:_x

yadA sta:_anubhava.Atmike |

cetanasya jaDasya_eva x

tadA_asau dvayam eva ca

.

the Affective state,

when the stable Pillar state

is intimate experience within yourself

of the still chetana*Intelligence,

even then is

This

another duality

.

*sv.23 The self which is of the nature of pure consciousness seems to be inert and insentient ...

*vlm.23. The cogitation and incogitancy of the intellect, being both perceived in our minds, it is said to be both intellection as well as dullness of the intellect. (This is the answer "of what is ever active, yet as dull as a block of stone").

 

24

यदा चेतन-पाषाण-सत्ता.एक.आत्म.एक-चिद्.वपुः

yadA cetana-pASANa-sattA.eka.Atma.eka-cit.vapu: |

तदा चेतन* एव_असौ पाषाण* इव राक्षसि ॥३।८०।२४॥

tadA cetana* eva_asau pASANa* iva rAkSasi ||3|80|24||

.

yadA

cetana-pASANa-sattA.eka.Atma.eka-cit.vapu: |

tadA

cetana* eva_asau x

pASANa* iva rAkSasi

.

when

your body is intelligent being like stone,

one self,

one Consciousness,

then

your intelligence too is like stone,

Ogress

.

*vlm.24. When our intellection is assimilated into the solid substance of Divine Intellect, then is our intellect said to become solidified as a stone.

*sv.24 ... when it is apparently associated with inertia.

x

 

25

परम-व्योम्न्य्_अनाद्य्.अन्ते चिन्मात्र-परम.आत्मना ।

parama-vyomni_an-Adi.ante cit.mAtra-parama.AtmanA |

विचित्रम् त्रिजगच्.चित्रम् तेन_इदम् अकृतम् कृतम् ॥३।८०।२५॥

vicitram trijagat.citram tena_idam a-kRtam kRtam ||3|80|25||

.

parama-vyomni_an-Adi.ante x

cit.mAtra-parama.AtmanA |

vicitram trijagat.citram x

tena_idam a-kRtam kRtam

.

in the supreme sky

without beginning or end,

thru the measured Consciousness of the supreme Self,

is

this surprising wonder, the triple world

—which is un.done—

done

.

*vlm. ... most wonderful as they are his increate creations.

*sv. ...though all this seems to have been done, such effect being a mere fancy, nothing has been done.

 

26

तत्-संवित्त्या वह्नि-सत्ता तेन.अत्यक्त.अनल.आकृतिः ।

tat-saMvittyA vahni-sattA tena.a-tyakta.anala.AkRti: |

सर्वगो ऽप्य्_अदहत्य्_एव स* जगद्-द्रव्य-पावकः ॥३।८०।२६॥

sarvaga:_api_adahati_eva sa* jagat-dravya-pAvaka: ||3|80|26||

.

tat-saMvittyA vahni-sattA x

tena.a-tyakta.anala.AkRti: |

sarvaga:_api_a-dahati_eva x

sa* jagat-dravya-pAvaka:

.

thru the awareness of

That

is the reality of fire

thru That

not losing the form of flame

though omni.going

yet it is unburning,

the fire of worldly things

.

*vlm. ... It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").

*sv.26 25-26 In infinite space, this infinite consciousness had made infinite objects appear; though all this seems to have been done, such effect being a mere fancy, nothing has been done. Hence, it is both consciousness and inertia, the doer and the non-doer.

*vlm.26. The Divine Soul is of the essence of fire, and never forsakes its igneous from. It inheres in all bodies without burning them, and is the enlightener and purifier of all substances. (This answers the question, "what is fiery without its inflammability").

 

27

प्रज्वलद् भास्वर.आकारान् निर्मलाद् गगनाद् अपि।

prajvalat_bhAsvara.AkArAt_nirmalAt_gaganAt_api|

प्रज्वलच्_चेतन.एक.आत्मा तस्माद् अग्निः * जायते ॥३।८०।२७॥

prajvalat_cetana.eka.AtmA tasmAt_agni: sa* jAyate ||3|80|27||

.

prajvalat_bhAsvara.AkArAt x

nirmalAt_gaganAt_api|

prajvalat_cetana.eka.AtmA x

tasmAt_agni: sa* jAyate

.

blazing

from its brilliant form

more spotless than the sky,

blazing

the intelligent one Self

from That

is born as fire.

.

prajvalad bhAsvara.AkArAt nirmalAt gaganAt api =

prajvalat_cetana.ekAtmA tasmAd agni: sa* jAyate =

.

*AB. "avahner jAyate vahni: kasmAt" ... ||

*sv.27 The reality in fire is this self or consciousness: ...

*vlm.27. The blazing intelligence of the divine soul, which is purer than the etherial sphere, produces the elemental fire by its presence. (As the burning of mount Sinai in the Bible and Taurus in the Koran, and the fiery form of Brahmá the creator and regent of vulgar fire). (This is in answer of "what unigneous entity produces the substance of fire?").

x

 

28

संवेदनाद् यद् अर्क.आदि-प्रकाशस्य प्रकाशकः ।

saMvedanAt_yat_arka.Adi-prakAzasya prakAzaka: |

न नश्यत्य्_आत्म.भा-रूपो महाकल्प.अम्बुदैर् अपि ॥३।८०।२८॥

na nazyati_Atma.bhA-rUpa:_mahA.kalpa.ambudai:_api ||3|80|28||

.

saMvedanAt -

yat_arka.Adi-prakAzasya -

prakAzaka: =

na nazyati_Atma.bhA-rUpa: -

mahA.kalpa.ambudai:_api

.

thru full awareness

what is

the illumination of the luminous suns and stars

in the form of the light of Self

is not

destroyed

even by the Doomsday clouds

.

*sv.28 ... yet, the self does not burn nor is it burnt, since it is the reality in all, and infinite.

*vlm.28. The intellect which is the light of the soul, and enlightener of the lights of the luminous sun, moon and stars, is indestructible and never fades; although the light of the luminaries, is lost on the last day of universal doom. (In answer to "what unextinguishable fire is the kindler of planetary lights).

 

29

.नेत्र- bhyox नुभव-रू pox हृद्.गृह-दीपकः

a.netra-labhya:_anubhava-rUpa:_hRt.gRha-dIpaka: |

सर्व.सत्ता-प्रदो नन्तः प्रकाशः परमः स्मृतः ॥३।८०।२९॥

sarva.sattA-prada:_ananta: prakAza: parama: smRta: ||3|80|29||

.

a.netra-labhya: -

anubhava-rUpa: -

hRt.gRha-dIpaka: =

sarva.sattA-prada:_ananta: -

prakAza: parama: smRta:

.

not to be got thru the eyes

it is a form experienced as a light within Heart House,

presenting all reality,

unending light,

perfection remembered

.

*vlm.29. There is an inextinguishable light (glory), known as ineffably transcendental, which the eye cannot behold, but is perceptible to the mind as its inward illumination, and presenting all things to its view.

*sv.29 It is the eternal light which shines in the sun, the moon, and the fire, but independent of them.

 

30

प्रवर्तते स्मद् आलोको_मनः-षष्ठ.इन्द्रिय.अतिगात्

pravartate_asmat_Aloka:_mana:-SaSTha.indriya.atigAt |

येन_अन्तरा_अपि वस्तूनाम् दृष्टा दृष्य-चमत्कृतिः ॥३।८०।३०॥

yena_antarA_api vastUnAm dRSTA dRSya-camatkRti: ||3|80|30||

.

pravartate_asmat_Aloka: -

mana:-SaSTha.indriya.atigAt =

yena_antarA_api vastUnAm -

dRSTA dRSya-camatkRti:

.

this light appears

through the emergence of manas*Mind together with its senses

whereby

even within substantial things

the sight is amazing to behold.

*sv.30 It shines even when these have set: it illumines all from within all.

*vlm.30. Thence proceeds the intellectual light, which transcends the sensible and mental lights; and presents before it wonderful pictures of things invisible to visual light. (It is luminous by itself and shows things lying hid in darkness, as one walking in the dark, makes himself known to another by telling him "it is I").

x

 

31

लता-गुल्म.अङ्कुर.आदीनाम् अन्-अक्षाणाम् च पोषकः ।

latA-gulma.aGkura.AdInAm an-akSANAm ca poSaka: |

उत्सेध-वेदन.आकारः प्रका शोx ऽनुभव.आत्मकः ॥३।८०।३१॥

utsedha-vedana.AkAra: prakAza:_anubhava.Atmaka: ||3|80|31||

.

latA-gulma.aGkura.AdInAm -

an-akSANAm ca poSaka: =

utsedha-vedana.AkAra: -

prakAza:_anubhava.Atmaka:

.

what subsists in vines, shrubs, shoots,

and sense.less things

grown into knowledgable form

is the light of self.experience

.

*sv.31 It alone is the intelligence that indwells even trees, plants and creepers, and preserves them.

*vlm.31. The eyeless vegetable creation, is sensible of an inward light within them, causing their growth and giving them the capability of bearing their fruits and flowers.

 

32

काल.आकाश-क्रियासत्ता जगत् तत्र_अस्ति वेदने ।

kAla.AkAza-kriyAsattA jagat tatra_asti vedane |

स्वामी कर्ता पिता भोक्ता आत्मत्वाच् च न किम्चन ॥३।८०।३२॥

svAmI kartA pitA bhoktA AtmatvAt_ca na kimcana ||3|80|32||

.

kAla.AkAza-kriyAsattA x

jagat tatra_asti vedane |

svAmI kartA pitA bhoktA x

AtmatvAt_ca na kimcana

.

the reality of works in Time and Space

—the world—

is there in the understanding

of the Master, Maker, Father, Enjoyer, Self

and is not anything

.

*sv.32 That self or infinite consciousness is, from the ordinary point of view, the creator, the protector and the overlord of all; and yet from the absolute point of view, in reality, being the self of all, it has no such limited roles.

*vlm.32. With regard to time, space and action and existence of the world, all which are but the precepta or perceptions of sense, and have no master or maker, father or supporter except the Supreme Soul in whom they subsist, as mere modifications of himself and are nothing of themselves. (It is in answer to the question, 'who is the maker of the skies &c.").

 

33

अणुत्वम् अजहत् सः_अणुः_जगत्.रत्न-समुद्गकः

aNutvam ajahat sa:_aNu:_jagat.ratna-samudgaka: |

मातृ-मान-प्रमेय=आत्म जगत्__अस्ति_इति केवले ॥३।८०।३३॥

mAtR-mAna-prameya=Atma jagat_na_asti_iti kevale ||3|80|33||

.

aNutvam ajahat sa:_aNu:_x

jagat.ratna-samudgaka: |

mAtR-mAna-prameya=Atma x

jagat_na_asti_iti kevale

.

not losing its atomicity

the world is a jewel.box

.

without the Self that is measurer, measurement, and measured

the world is not

entirely

.

*vlm.33. The atomit_spirit is the casket of the bright gem of the world, without changing its minuteness. The divine spirit is its measure and measurer, beside which there is no separate world of itself. (Answer to the question "who is the holder and measurer of the world).

*sv. There is no world independent of this consciousness: hence, even the mountains are in the atomit_self.

x

31 32 33

 

34

* एव सर्व.जगति सर्वत्र कचति स्फुटम्

यदा जगत्-समुद्रे_अस्मिन्*_तदासौ परमः_मणिः ॥३।८०।३४॥

sa* eva sarva.jagati sarvatra kacati sphuTam |

yadA jagat-samudre_asmin*_tadAsau parama:_maNi: ||3|80|34||

.

sa* eva sarva.jagati x

sarvatra kacati sphuTam |

yadA jagat-samudre_asmin*_x

tadAsau parama:_maNi:

.

as this entirety of the worlds

it shines everywhere clear.

when in this world-ocean

then it is the Supreme maNi.Stone

.

*vlm.34. It is that Spirit which manifests itself in every thing in all these worlds; but it shines as the brightest gem, when all the worlds are compressed in it (at the universal dissolution).

*sv.35 33-36 There is no world independent of this consciousness: hence, even the mountains are in the atomit_self.

 

35

दुर्.बोधत्वात् तमः सः_अणुः_चिन्.मात्रत्वात् प्रकाश-दृक्

सः_अस्ति संवित्ति-रूपत्वा dx क्ष.अतीतः_तथा सन् ॥३।८०।३५॥

dur.bodhatvAt tama: sa:_aNu:_cin.mAtratvAt prakAza-dRk |

sa:_asti saMvitti-rUpatvAt_akSa.atIta:_tathA na san ||3|80|35||

.

dur.bodhatvAt tama: sa:_aNu:_x

cin.mAtratvAt prakAza-dRk |

sa:_asti saMvitti-rUpatvAt_x

akSa.atIta:_tathA na san

.

when it is difficult to realize

dark is the aNu.Atom,

when it is measured Consciousness

it is clear to see,

thru its formation in the process of awareness

thus not being beyond the senses

.

*vlm.35. From the unintelligibleness of his nature, he is said to be a speck of obscurity, as he is called to be a ray of light, from the brightness of his intellect. He is known as existent by our consciousness of him, as he is said to be non-existent from his being removed from our visual sight.

 

36

दूरे सो ऽन्क्ष-लभ्यत्वाच् चिद्.रूपत्वान्_न दूरगः ।

dUre sa:_an-akSa-labhyatvAt_cit.rUpatvAn_na dUraga: |

सर्व.संवेदनाच्*छैलो ह्य्_असाव् एव अणुर् एव सन् ॥३।८०।३६॥

sarva.saMvedanAt_*zaila:_hi_asau_eva aNu:_eva san ||3|80|36||

.

dUre sa:_an-akSa-labhyatvAt_x

cit.rUpatvAn_na dUraga: |

sarva.saMvedanAt_*zaila:_x

hi_asau_eva aNu:_eva san

.

afar

it is not to be got by the senses;

near

it has the state of a chit.rUpa*Consciousness.Form;

thru

becoming aware of the All

it is a mountain

for

only this very aNu.Atom is existent

.

*vlm.36. He is said to be afar from his invisibleness to our eyes, and to be near us from his being of the nature of our intellect. He is represented as a mountain for his being the totality of our consciousness, although he is minuter than any perceptible particle.

*vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).

x34 35

दूरे सो ऽन्क्ष-लभ्यत्वाच् चिद्.रूपत्वान्_न दूरगः ।

dUre sa:_an-akSa-labhyatvAt_cit.rUpatvAn_na dUraga: |

सर्व.संवेदनाच्*छैलो ह्य्_असाव् एव अणुर् एव सन् ॥३।८०।३६॥

sarva.saMvedanAt_*zaila:_hi_asau_eva aNu:_eva san ||3|80|36||

34 35 36

 

37

तत् संवेदन-मात्रम् यत् dx_दम् भासते जगत्

सत्यम् अस्ति शैल.आदि तेन_अणाव्_एव मेरुता ॥३।८०।३७॥

tat saMvedana-mAtram yat tat_idam bhAsate jagat |

na satyam asti zaila.Adi tena_aNAv_eva merutA ||3|80|37||

.

tat saMvedana-mAtram yat x

tat_idam bhAsate jagat |

na satyam asti zaila.Adi x

tena_aNAv_eva merutA

.

what is measured as awareness of That

that shines as this world.

The mountains are not real

for the state of *meru is in an aNu.Atom.

*vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomit_substratum.

*sv.37 In it arise the phantasies of a moment and of an epoch: and these appear to be real time-scales, even as objects seen in a dream appear to be real at that time.

*vlm.37. It is his consciousness that manifests itself in the form of the universe; the mountains are not real existences, but subsist like the Meru in his atomit_substratum. (In answer to the question "how an atom contains and expands itself as a hill &c.").

 

38

निमेष-कृति-भासो_हि निमेष* इति कथ्यते

कल्पा_इति प्रति-भासो_हि कल्प-शब्देन कथ्यते ॥३।८०।३८॥

nimeSa-kRti-bhAsa:_hi nimeSa* iti kathyate |

kalpA_iti prati-bhAsa:_hi kalpa-zabdena kathyate ||3|80|38||

.

nimeSa-kRti-bhAsa:_hi x

nimeSa* iti kathyate |

kalpA_iti prati-bhAsa:_hi x

kalpa-zabdena kathyate

.

for it is a momentary flash

while it is projected as a kalpa.Age

when described by the word <kalpa>

.

*sv.38 38-39 Within the twinkling of an eye there exists an epoch, ...

*vlm.38. A twinkling is what appears as a short instant, and a Kalpa is the long duration of an age. (It is definitive proposition of identity, that a nimesha is a nimesha and a Kalpa is a Kalpa).

 

39

कल्प-क्रिया-विलासो हि निमेषः प्रति-भासते ।

kalpa-kriyA-vilAsa:_hi nimeSa: prati-bhAsate |

बहु-योजन-कोटिस्थम् मन स्य्x_एव महापुरम् ॥३।८०।३९॥

bahu-yojana-koTistham manasi_eva mahApuram ||3|80|39||

.

kalpa-kriyA-vilAsa:_hi x

nimeSa: prati-bhAsate |

bahu-yojana-koTistham x

manasi_eva mahApuram

.

for a kalpa.Age's work and play

are

the projection of an eyeblink of time

spreading

many thousands of leagues

to show a great city in manas*Mind

.

*vlm.39. Sometimes a twinkling—instant represents a Kalpa, when it is fraught with the acts and thoughts of an age; as an extensive country of many leagues, is pictured in miniature or in a grain of the brain.

x37 38

कल्प-क्रिया-विलासो हि निमेषः प्रति-भासते ।

kalpa-kriyA-vilAsa:_hi nimeSa: prati-bhAsate |

बहु-योजन-कोटिस्थम् मन स्य्x_एव महापुरम् ॥३।८०।३९॥

bahu-yojana-koTistham manasi_eva mahApuram ||3|80|39||

37 38 39

 

40

निमेष-जठरे कल्प-सम्भवः समुदेति हि

महा-नगर-निर्माणम् मुकुरे न्तर्_इव_अमले ॥३।८०।४०॥

nimeSa-jaThare kalpa-sambhava: samudeti hi |

mahA-nagara-nirmANam mukure_antar_iva_amale ||3|80|40||

.

nimeSa-jaThare -

kalpa-sambhava: -

samudeti hi =

mahA-nagara-nirmANam -

mukure_antar_iva_amale

.

in the womb of the moment

an Age is born

for it rises.forth

as the building of a great city

as.if within a spotless mirror

.

*vlm.40. The course of a long Kalpa, is sometimes represented in the womb of a nimesha instant; as the period of the building of a great city, is present in the small space of the mind's remembrance, as it is in the bosom of a mirror.

*sv.40 ... even as a whole city is reflected in a small mirror.

 

41

निमेष-कल्प-शैल.आदि-पूर-योजन-कोटयः ।

nimeSa-kalpa-zaila.Adi-pUra-yojana-koTaya: |

यत्र अ xण् आव्xx_एव विद्यन्ते तत्र द्वैता.ऐक्यते कुतः ॥३।८०।४१॥

yatra aNau_eva vidyante tatra dvaitA.aikyate kuta: ||3|80|41||

.

nimeSa-kalpa-zaila.Adi-pUra-yojana-koTaya: |

yatra aNau_eva vidyante x

tatra dvaitA.aikyate kuta:

.

in their millions

momentary and agelong

mountain.chains in their leagues,

there

where in an Atom they exist

how is their duality unified?

*sv. ... how can one assert the reality of either duality or non-duality?

*sv.41 Such being the case, how can one assert the reality of either duality or non-duality?

*vlm.41. As little moments and Kalpa ages, high mountains and extensive yojanas, may abide in a single grain of the intellect; so do all dualities and pluralities unite and meet in the unity of God.

 

42

कृतवान् प्रा ग्x_इदम् अहम् इति बु द्धाव्xx उदेति हि ।

kRtavAn prAk_idam aham iti buddhau_udeti hi |

क्षनात् सत्यम् असत्यम् च दृष्टान्तः स्वप्न-विभ्रमः ॥३।८०।४२॥

kSanAt satyam a-satyam ca dRSTAnta: svapna-vibhrama: ||3|80|42||

.

kRtavAn prAk_idam aham x

iti buddhau_udeti hi |

kSanAt satyam a-satyam ca x

dRSTAnta: svapna-vibhrama:

.

"I have made separate this 'I',"

or

"I am separately doing this"

when such thoughts arise

at once

the real and unreal

are exemplified

in dream-delusion

.

*sv.42 42-45 This atomit_self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

*vlm.42. That 'I have done this and that before', is an impression derived from the thought of our actual actions and activity at all times; but the truth thereof becomes as untrue as our doings in the dream.

x

40 41 42

 

43

दुःखे कालः सु.दी र्घोx हि सुखे लघुतरः सदा ।

du:khe kAla: su.dIrgha:_hi sukhe laghutara: sadA |

रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रस्य चोदिता ॥३।८०।४३॥

rAtri:_dvAdaza-varSANi harizcandrasya coditA ||3|80|43||

.

du:khe kAla: su.dIrgha:_hi x

sukhe laghutara: sadA |

rAtri:_dvAdaza-varSANi x

harizcandrasya coditA

.

for

when you're unhappy,

time is very long,

and when you're happy, it's too brief

:

a night that lasted twelve.years-long

happened to King Harish.Chandra

.

*sv.43 42-45 This atomit_self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

*vlm.43. It is calamity that prolongs the course of time, as our prosperity on the other hand diminishes its duration; as the short space of a single night, appeared as a period of twelve long years to king Haris Chandra in his misery.

 

44

निश्च योx_य* उदेत्य्_अन्तः सत्य.आत्मा सत्य* एव च ।

nizcaya:_ya* udeti_anta: satya.AtmA satya* eva ca |

हेम्नि_इव कटक.आदित्वम् स* एव चिति राजते ॥३।८०।४४॥

hemni_iva kaTaka.Aditvam sa* eva citi rAjate ||3|80|44||

.

nizcaya:_ya* udeti_anta: x

satya.AtmA satya* eva ca |

hemni_iva kaTaka.Aditvam x

sa* eva citi rAjate

.

what arises as certainty within

the real self and its reality

like jewelry in gold

only seems-to.be in chit.Consciousness

.

*sv.44 42-45 This atomit_self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

*vlm.44. Anything appearing as a certain truth to the mind, stamps the same impression in the soul, as the sense of some golden jewellery, becomes more impressive in the soul than the idea of its gold. (The fallacy of our preceptions[ perceptions], creating errors in the judgement of the understanding).

 

45

न निमेषो ऽस्तिनो कल्पो__अदूरम् न च दूरता ।

na nimeSa:_asti na.u kalpa:_na_a-dUram na ca dUratA |

चिद्.अणुः प्रतिभा_एव_एवम् स्थितो ऽन्य.अन्यान्य्_अवस्तुवत् ॥३।८०।४५॥

cit.aNu: pratibhA_eva_evam sthita**anya.anyAny_a-vastuvat ||3|80|45||

.

na nimeSa:_asti na.u kalpa:_x

na_a-dUram na ca dUratA |

cit.aNu: pratibhA_eva_evam x

sthita**anya.anyAny_a-vastuvat

.

there is no blinking moment

.

no Age

.

no near nor far.away

.

only

as a Consciousness.Atom=projection

are there this thing and the other,

not substantially

.

**var. nAnyAnyavastuvat ...

*sv.45 42-45 This atomic self or infinite consciousness alone appears to be a moment or an epoch, near and far, and there is nothing apart from it; ...

*vlm.45. There is nothing as a moment or an age or as near or afar to the soul; it is the conception in the minute intellect (or the working of the mind), that creates their length or brevity and their nearness and remoteness. (As a year of men is a day of Gods, and such a year of these makes a day of Brahmá; while there is no measure of time or space in the infinity of the Divine mind).

x

 

46

प्रकाश-तमसोः_दूर.अदूरयोः क्षण-कल्पयोः

एक-चित्.देहयोः_एव भेदः_अस्ति मनाक्.अपि ॥३।८०।४६॥

prakAza-tamaso:_dUra.adUrayo: kSaNa-kalpayo: |

eka-cit.dehayo:_eva na bheda:_asti manAk.api ||3|80|46||

.

prakAza-tamaso:_x

dUra.adUrayo: x

kSaNa-kalpayo: |

eka-cit.dehayo:_eva x

na bheda:_asti manAk.api

.

of radiance and darkness,

of the distant and the near,

of instants and ages,

for the one-consciousness=body

there are

no such distinctions whatever

.

*vlm.46. The contraries as light and darkness, nearness and distance, and a moment and an age, being but varied impressions on the unvaried percipient mind, have no real difference in them.

*sv.46 46-47 ... and these are not mutually contradictory in themselves.

 

47

प्रत्यक्षम् अक्ष-सारत्वा dx .प्रत्यक्षम् ततः_अतिगतम्

दृश्यत्वेन_एष* वा_उदेति चेता द्रष्टा_एव सत्.वपुः ॥३।८०।४७॥

pratyakSam akSa-sAratvAt_a.pratyakSam tata:_atigatam |

dRzyatvena_eSa* vA_udeti cetA draSTA_eva sat*vapu: ||3|80|47||

.

pratyakSam akSa-sAratvAt_x

a.pratyakSam tata:_atigatam |

dRzyatvena_eSa* vA_udeti x

cetA draSTA_eva sat*vapu:

.

evidence gathered from the senses

or thru its perceptual nature

arises

as affective chetas.Awareness,

the Seer,

the Suchness embodied

.

*sv.47 46-47 ... and these are not mutually contradictory in themselves.

*vlm.47. All things or objects which are perceptible to the senses, are called to be evident or apparent; and those which lie beyond them, are said to be imperceptible or unapparent. But visual sensation is not selfevident, except the vision of the intellect, which is the real essence.

 

48

यावत् कटक-संवित्तिस् तावन् नास्ति_इव हेमता ।

yAvat kaTaka-saMvitti:_tAvat_na_asti_iva hematA |

यावच् च दृश्यता-आपत्तिस् तावन् नास्ति_इव सा कला ॥३।८०।४८॥

yAvat_ca dRzyatA-Apatti:_tAvat_na_asti_iva sA kalA ||3|80|48||

.

yAvat kaTaka-saMvitti:_tAvat_na_asti_iva hematA |

yAvat_ca dRzyatA-Apatti:_tAvat_na_asti_iva sA kalA

.

so.far as

there is awareness of a bracelet,

thus.far

it does not appear as goldness

.

so.far as

there is an event of perception,

thus.far

it does not appear as a particular event

.

*sv.48 As long as one sees the bracelet as a bracelet, it is not seen as gold; but when it is seen that 'bracelet' is just a word and not the reality, then gold is seen. Even so, when the world is assumed to be real, the self is not seen: but when this assumption is discarded, consciousness is realised.

*vlm.48. As long as there is the knowledge of the jewel, there is the knowledge of the gem also; that of the real gem, being lost under the apparent form.

x

46 47

यावत् कटक-संवित्तिस् तावन् नास्ति_इव हेमता ।

yAvat kaTaka-saMvitti:_tAvat_na_asti_iva hematA |

यावच् च दृश्यता-आपत्तिस् तावन् नास्ति_इव सा कला ॥३।८०।४८॥  

yAvat_ca dRzyatA-Apatti:_tAvat_na_asti_iva sA kalA ||3|80|48||

46 47 48

 

49

कटकत्वे_अकृते_अदृष्टे सुवर्णत्वम् इव_आततम्

केवलम् निर्मलम् शुद्धम् ब्र्हमा_एव परिदृश्यते ॥३।८०।४९॥

kaTakatve_akRte_adRSTe suvarNatvam iva_Atatam |

kevalam nirmalam zuddham brhamA_eva paridRzyate ||3|80|49||

.

kaTakatve_akRte_adRSTe x

suvarNatvam iva_Atatam |

kevalam nirmalam zuddham x

brhamA_eva paridRzyate

.

when bracelet.ness is not made nor seen

it is apprehended as gold.ness,

&

so the entirely taintless pure brahman.Immensity only is seen

.

*vlm. It is by reversion of the attention from the visible form of the jewel to the real essence of the gem, that one is led to the sight of the pure light of the only One Brahma.

 

50

सर्वत्वात्_एव सत्.रूपो_दुर्.लक्ष्यत्वा dx सत्.वपुः

चेतनः_चेतन.आत्मत्वाcx_चेत्य.असम्भवतः_तु_.चित् ॥३।८०।५०॥

sarvatvAt_eva sat.rUpa:_dur.lakSyatvAt_asat.vapu: |

cetana:_cetana.AtmatvAt_cetya.asambhavata:_tu_a.cit ||3|80|50||

.

sarvatvAt_eva sat.rUpa:_x

dur.lakSyatvAt_asat.vapu: |

cetana:_cetana.AtmatvAt_x

cetya.asambhavata:_tu_a.cit

.

thru its very omneity

it is the form of being-sat.So

thru its misapprehension

it is embodied unreality.

it is intelligent

thru its soul's intelligence,

altho

thru the unbecoming of what may be conceived

it is not Consciousness.

*sv. It is the all; hence real. It is not experienced; hence unreal.

*vlm. ... unreal, because He is not the object of vision.

 

51

चिच्.चमत्कार-मात्र.आत्मनि_अस्मिंश्_चित्-प्रतिभा.आत्मनि ।

cit.camatkAra-mAtra.Atmani_asmin*_cit-pratibhA.Atmani |

जगत्य्_अनिल-वृक्ष.आभे चिच्.चेत्य-कलने कुतः ॥३।८०।५१॥

jagati_anila-vRkSa.Abhe cit.cetya-kalane kuta: ||3|80|51||

.

cit.camatkAra-mAtra.Atmani x

asmin* x

cit-pratibhA.Atmani |

jagati_anila-vRkSa.Abhe x

cit.cetya-kalane kuta:

.

when

the soul is measured in the wonders of Consciousness,

when

this Consciousness-projected soul

is

in the world,

in the illuminating Wind-tree*

* the tree of the prANa.Winds.

as the conceptual activity of Consciousness

where

does it come from

?

*vlm.51. The intellect is the wonderful property of the Divine Spirit, in which it is present as its object (chetya); but how can a man have a view of it, whose mind fixed to the sight of the world, which is a shadow of the Intellect, and moves as a tree which is shaken by the wind?

*sv.51 51-54 What appears to be is but the jugglery of MAyA which creates a division in consciousness, into subject and object.

x

49 50

चिच्.चमत्कार-मात्र.आत्मनि_अस्मिंश्_चित्-प्रतिभा.आत्मनि ।

cit.camatkAra-mAtra.Atmani_asmin*_cit-pratibhA.Atmani |

जगत्य्_अनिल-वृक्ष.आभे चिच्.चेत्य-कलने कुतः ॥३।८०।५१॥

jagati_anila-vRkSa.Abhe cit.cetya-kalane kuta: ||3|80|51||

49 50 51

 

52

यथा तापस्य पीनस्य भासनम् मृग-तृष्णिका

एवम् पीवरम् अद्वैतम् तथा चित्.भासनम् जगत् ॥३।८०।५२॥

yathA tApasya pInasya bhAsanam mRga-tRSNikA |

evam pIvaram advaitam tathA cit.bhAsanam jagat ||3|80|52||

.

yathA tApasya pInasya x

bhAsanam mRga-tRSNikA |

evam pIvaram advaitam x

tathA cit.bhAsanam jagat

.

it's like the emanation from

the spreading heat of a mirage

:

so abundantly nondual too is the world,

an emanation of Consciousness

.

*vlm.52. As a mirage is the reflexion of the dense light of the sun, so is the world a shadow of the solid light of the Divine intellect.

 

53

अर्क.अंशुभिः सुक्ष्मतर-निर्माणम् यद् अनामयम् ।

arka.aMzubhi: sukSmatara-nirmANam yat_anAmayam |

अस्तिता-नास्तिते तत्र कल्पा देर्x_इव का_एव धिः ॥३।८०।५३॥

astitA-nAstite tatra kalpAde:_iva kA_eva dhi: ||3|80|53||

.

arka.xx-aMzu.xx-bhi: -

sukSmatara.xx-nirmANa.xx-m yat anAmaya.xx-m =

astitA.xx-nAstiA.xx-te tatra –

kalpa.xx-Ade:_iva kA_eva dhi:

.

of subtler measure than sun-beams,

what is unmeasured as the states of is.ness and non.isness

is

there

as the course of a kalpa.Age

.

where

would you keep the many events of such a kalpa.Age

?

*vlm.53. That which is rarer than the rays of the sun and never decays, is ever as uniform as it was before creation and disjoined from it. Hence its existence is tantamount to its nonexistence.

*sv.51 51-54 What appears to be is but the jugglery of MAyA which creates a division in consciousness, into subject and object.

 

54

मायया_अंशु-कण.अङ्के खे यथा कचति काञ्चनम्

mAyayA_aMzu-kaNa.aGke khe yathA kacati kAJcanam |

तथा जगद् इदम् भाति चिच्_चेत्य=कलने कुतः ॥३।८०।५४॥

tathA jagat_idam bhAti cit_cetya=kalane kuta: ||3|80|54||

.

thru mAyA.Illusion

bit by bit the parts appear

or

the way the sky gets filled with gold

this world appears

as the conceptual activity of Consciousness

where

does it come from

?

*vlm.54. As the accumulation of sunbeams, exhibits the formation of a gold mine in the sky; so the golden appearance of the world, prevents the deluded to look to the knowable object of the intellect.

x

52

अर्क.अंशुभिः सुक्ष्मतर-निर्माणम् यद् अनामयम् ।

arka.aMzubhi: sukSmatara-nirmANam yat_anAmayam |

अस्तिता-नास्तिते तत्र कल्पा देर्x_इव का_एव धिः ॥३।८०।५३॥

astitA-nAstite tatra kalpAde:_iva kA_eva dhi: ||3|80|53||

मायया_अंशु-कण.अङ्के खे यथा कचति काञ्चनम्

mAyayA_aMzu-kaNa.aGke khe yathA kacati kAJcanam |

तथा जगद् इदम् भाति चिच्_चेत्य=कलने कुतः ॥३।८०।५४॥

tathA jagat_idam bhAti cit_cetya=kalane kuta: ||3|80|54||

52 53 54

52 53 54

 

55

स्वप्न-गन्धर्व-संकल्प-नगरे कुड्य-वेदनम्

svapna-gandharva-saMkalpa-nagare kuDya-vedanam |

न् _असद् यथा द्द् विद्धि दीर्घ-भ्रमम् जगत् ॥३।८०।५५॥

na sat_na_a-sat_yathA tat.vat_viddhi dIrgha-bhramam jagat ||3|80|55||

.

svapna-gandharva-saMkalpa-nagare -

kuDya-vedanam =

na sat_na_a-sat_yathA tat.vat -

viddhi dIrgha-bhramam jagat

.

in Gandharva City (as it's imagined in a dream,

there is the Wall of Knowing neither So nor notSo

.

you should know this too.long-delusive world to be like that

.

*sv.55 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

*vlm.55. Like the appearance of a visionary city in dream, the sight of this world is neither a reality nor altogether unreal; because it is a reflexion of the intellect, as the dream is that of images in the memory. It is but a continued medley of error.

 

56

-तथा _एवम्.विध-न्याय.भावन=अभ्यास+निर्मलात्

चि dx काशेन निर्याति यथा भूत.अर्थ-दर्शिनः ॥३।८०।५६॥

tathA ca_evam.vidha-nyAya.bhAvana=abhyAsa+nirmalAt |

cit.AkAzena niryAti yathA bhUta.artha-darzina: ||3|80|56||

.

tathA ca_evam.vidha-nyAya.bhAvana=abhyAsa+nirmalAt |

cit.AkAzena niryAti yathA bhUta.artha-darzina: ||3|80|56||

and so

thru the purification of this kind of logical understanding

of chit.AkAsha*Consciousness.Space

it

ceases to be a reality of perception

.

vlm

*sv.56 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

 

57

न कुड्य.आकाशयोर् भेदो दृश्य-संवेदनाद् ऋते ।

na kuDya.AkAzayo:_bheda:_dRzya-saMvedanAt_Rte |

आ=ब्रह्म-जीव.कलनाद् यद् रूढम् रूढम् एव च ॥३।८०।५७॥

A=brahma-jIva.kalanAt_yat_rUDham rUDham eva ca ||3|80|57||

.

na kuDya.AkAzayo:_bhedo x

dRzya-saMvedanAt_Rte |

A=brahma-jIva.kalanAt x

yat_rUDham rUDham eva ca

.

there is no difference

between a wall and Space that it occupies

except for

your perceptual sam.vedana*Co.gnition

made of particles

from *brahmA the Immense

to Living.jIva,

that rise and rise again and again

.

*vlm.57. There is no difference between a house and a void, than that the one is the object of vision, and the other of consciousness. Again all nature teeming with life, is said to live in God, who is light and life of all for evermore.

Øtt.kalanA >कल् #kal 1 - to count, CALculate -> #kalanam -n.- the act of shaking, moving to and fro • murmuring, sounding • a stain, fault, defect. (cf. kalaGka) #kalana‑ - effecting, causing • #kalanA –f.- the act of impelling, inciting, sUryas.1,10 • doing, making, effecting, Comm. mbh.behaving, behaviour KSS. • Karmit_impulse, kalanA-karmaNi rate manasy api mahAtmana: | na kazcid atra aham, y6053.007 • employing (a term), avidyA iyam ayam jIva ity-Adi.kalanA-krama: | aprabuddha-bodhAya kalpito vAg-vidAm varai: y6049.017.

x

स्वप्न-गन्धर्व-संकल्प-नगरे कुड्य-वेदनम्

svapna-gandharva-saMkalpa-nagare kuDya-vedanam |

न् _असद् यथा द्द् विद्धि दीर्घ-भ्रमम् जगत् ॥३।८०।५५॥

na sat_na_a-sat_yathA tat.vat_viddhi dIrgha-bhramam jagat ||3|80|55||

56

न कुड्य.आकाशयोर् भेदो दृश्य-संवेदनाद् ऋते ।

na kuDya.AkAzayo:_bheda:_dRzya-saMvedanAt_Rte |

आ=ब्रह्म-जीव.कलनाद् यद् रूढम् रूढम् एव च ॥३।८०।५७॥

A=brahma-jIva.kalanAt_yat_rUDham rUDham eva ca ||3|80|57||

55 56 57

 

58

प्रतिभासाच् चिद् काशे सत्त्व-शून्यम् भवन्ति ताः

pratibhAsAt_cit.AkAze sattva-zUnyam bhavanti tA: |

प्रकचन्ति hyx_अनिर्भाव्याः प्रभा-पिण्ड* इव प्रभाः ॥३।८०।५८॥

prakacanti hi_a-nirbhAvyA: prabhA-piNDa* iva prabhA: ||3|80|58||

.

pratibhAsAt_cit.AkAze x

sattva-zUnyam bhavanti tA: |

prakacanti hi_a-nirbhAvyA: x

prabhA-piNDe* iva prabhA:

.

for they project

what's not impossible,

as photonic lumps of light project

illumination

.

*vlm. They live and shine like the solar rays, proceeding imperceptibly from that luminous orb.

*sv.58 55 -58 It is as real as the dream-city. It is neither real nor unreal, but a long-standing illusion.

 

59

पृथक्ताम् अति.भासस्य स्व.चमत्कार-योगतः

pRthaktAm ati.bhAsasya sva.camatkAra-yogata: |

सर्व.आत्मिका हि प्रतिभा परा वृक्ष.आत्म-बीजवत् ॥३।८०।५९॥

sarva.AtmikA hi pratibhA parA vRkSa.Atma-bIjavat ||3|80|59||

.

pRthaktAm ati.bhAsasya x

sva.camatkAra-yogata: |

sarva.AtmikA hi pratibhA x

parA vRkSa.Atma-bIjavat

.

the separateness

of the great light

is from your own amazing yoga.Yoke

for the pratibhA.Projection

is perfect as a self.seed on a tree

.

*sv. It is the assumption of division that creates diversity....

*sv.59 59-60 It is the assumption of division that creates diversity, right from the creator *brahmA down to the little insect.

*vlm.59. There appears a difference in these rays both from the original light, and also from one another (in different beings), by a curious design of Providence; but it is yet the same in all, like the forms of the trees growing out of the same kind of seed.

 

60

बीजम् अन्तस्थ-वृक्षत्वम् नाना.अनाना यथा_एक-दृक्

bIjam antastha-vRkSatvam nAnA.anAnA yathA_eka-dRk |

तथा_-संख्य-जगद्.ब्रह्म शान्तम् आकाश-कोशवत् ॥३।८०।६०॥

tathA_a-saMkhya-jagat.brahma zAntam AkAza-kozavat ||3|80|60||

.

bIjam antastha-vRkSatvam x

nAnA.anAnA yathA_eka-dRk |

tathA_a-saMkhya-jagat.brahma x

zAntam-AkAza-kozavat

.

just as the seed has the internal state of a tree,

variously and invariously

the one Seer

thus

is the brahmA of the Innumerable Worlds,

peacefully sheathed in space

.

*vlm. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.

*sv.60 59-60 It is the assumption of division that creates diversity, right from the creator *brahmA down to the little insect.

*vlm.60. As the tree contained in the seed, is of the same kind with the parent seed; so the inumerable[ innumerable] worlds contained in the vacuous seed of Brahma, are also void and vacuum as Brahma himself.

x

 

61

बीजस्य_अन्तस्थ-वृक्षस्य व्योम.अद्वैता स्थित्तिर् यथा

bIjasya_antastha-vRkSasya vyoma.advaitA sthiti:_yathA |

ब्रह्मणो न्तस्थ-जगतः साक्षित्वाच् चित्-स्थित्तिस् तथा ॥३।८०।६१॥

brahmaNa:_antastha-jagata: sAkSitvAt_cit-sthiti: tathA ||3|80|61||

.

bIjasya_antastha-vRkSasya x

vyoma.advaitA sthiti:_yathA |

brahmaNa:_antastha-jagata: x

sAkSitvAt_cit-sthiti: tathA

.

of a seed bearing a tree within

as the nondual state within spacious sky,

of the brahman.Immensity bearing the world within

thus is witnessed a state of Consciousness

.

*sv.61 Just as in a single seed the diverse characteristics of the tree remain at all times, even so this apparent diversity exists in the self at all times, ...

*vlm.61. As the tree which is yet undeveloped in the seed, is not in esse without development of its parts; so the world in the womb of Brahma, was discernible only to the Divine Intellect; in the form of the ideal or spiritual world to be in future).

 

62

शान्तम् समस्तम् अजम् एकम् अन्.आदि-मध्यम्

zAntam samastam ajam ekam an.Adi-madhyam

_इह_अस्ति काचन कला-कलना कथम्चित्

na_iha_asti kAcana kalA-kalanA kathamcit |

निर्द्वन्द्व-शान्तम् अतिरेकम् अनेकम् अच्छम्

nirdvandva-zAntam atirekam anekam accham

आभास-रूपम् अजम् एक-विकासम् आस्ते ॥३।८०।६२॥

AbhAsa-rUpam ajam eka-vikAsam Aste ||3|80|62||

.

it is a peaceful whole,

the unborn one,

the middle of the beginningless

.

it is not anything

and yet is composed of parts,

at peace in nonduality,

undifferentiated,

not-one,

clearly a projective form

.

it is an unborn unified expansion

.

zAntam samastam ajam ekam an.Adi-madhyam |

na_iha_asti kAcana kalA-kalanA katham.cit |

nirdvandva-zAntam atirekam anekam accham x

AbhAsa-rUpam ajam eka-vikAsam Aste

.

*vlm.62. There is but one God, who is one and increate, calm and quiet, without beginning, middle or end, and without a body and its parts. He has no duality and is one in many. He is of the form of pure light, and shines for ever with everlasting and undiminished lustre.

x

 

 

om

 

सर्ग 3.80

UNRIDDLED

 

वसिष्ठ* उवाच

vasiSTha* uvAca |

महा.निशि महा.अरण्ये महा.राक्षस-कन्यया

mahA.nizi mahA.araNye mahA.rAkSasa-kanyayA |

इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥३।८०।१॥

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

शृणु तोयद-संकाशे प्रश्नम् एतम् भिनद्मि ते

zRNu toyada-saMkAze praznam etam bhinadmi te |

अनुक्रम.आत्मकम् मत्तम् गज.इन्द्रम् इव केसरी ॥३।८०।२॥

anukrama.Atmakam mattam gaja.indram iva kesarI ||3|80|2||

भवत्या परमात्मा_एष कथितः कमल-ईक्षणे ।

bhavatyA paramAtmA_eSa kathita: kamala-IkSaNe |

अन्या* एव वचो भङ्ग्या प्रश्न-विद्बोध-योग्यया ॥३।८०।३॥

anyA_eva vaca:.bhaGgyA prazna-vidbodha-yogyayA ||3|80|3||

अनाख्यत्वाद्_अगम्यत्वान् मनः षष्ट-इन्द्रिय-स्थितेः

anAkhyatvAt_agamyatvAt_mana: SaSTa-indriya-sthite: |

चिन्मात्रम् एवम् आत्म.णुर् आकाशाद् अपि सूक्ष्मकः ॥३।८०।४॥

cit.mAtram evam Atma.aNu:_AkAzAt_api sUkSmaka: ||3|80|4||

चिद्.अणोः परमस्य_अन्तः द् _असद् _अपि वा

cit.aNo: paramasya_anta: sat_iva_asat_iva_api vA |

बीजे न्तर्.द्रुम-सत्ता_इव स्फुरति_इदम् जगत्-स्थितम् ॥३।८०।५॥

bIje_antar.druma-sattA_iva sphurati_idam jagat-sthitam ||3|80|5||

सत् किम्चिद् नुभूतित्वात् सर्व.आत्मकतया स्वतः

sat kimcit_anubhUtitvAt sarva.AtmakatayA sva.ta: |

तदात्मकतया पूर्वम् भावाः सत्ताम् किल_आगतः ॥३।८०।६॥

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

आकाशम् बाह्य-शून्यत्वाद् अनाकाशम् तु चित्त्वतः ।

AkAzam bAhya-zUnyatvAt_an.AkAzam tu cittvata: |

अतीन्द्रियत्वान् नो_किम्चित् स* एव_अणुर् अनन्तकः ॥३।८०।७॥

ati.indriyatvAn_na.u_kimcit_sa* eva_aNu:_anantaka: ||3|80|7||

सर्व.आत्मकत्वाद् भुक्ते च तेन किम्चिन्_न किम्चन ।

sarva.AtmakatvAt_bhukte ca tena kimcit_na kimcana |

चिद्.अणोः प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।

cit.aNo: pratibhA sA syAt_ekasya_an.ekatA_uditA |

असत्या_इव यथा हेम्नः कटक.आदि तथा परे ॥३।८०।८॥

asatyA_iva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

षो णुः परमाकाशः सूक्ष्मत्वाद् प्य्_अलक्षितः

eSa:_aNu: paramAkAza: sUkSmatvAt_api_alakSita: |

मनः-षष्ठ.इन्द्रिय.अतीतः स्थितः सर्वात्मको पि सन् ॥३।८०।९॥

mana:-SaSTha.indriya.atIta: sthita: sarvAtmaka:_api san ||3|80|9||

सर्वात्मकत्वान् न_एव_असौ शून्यो भवति कर्हि.चित्।

sarvAtmakatvAt_na_eva_asau zUnya:_bhavati karhi.cit|

यद् अस्ति न तद् अस्ति_इति वक्ता* मन्ता* इति स्मृतः ॥३।८०।१०॥

yat_asti na tat_asti_iti vaktA* mantA* iti smRta: ||3|80|10||

कयाचिद् अपि युक्त्या_इह सतो ऽसत्त्वम् न युज्यते ।

kayAcit_api yuktyA_iha sata:_asattvam na yujyate |

सर्वात्मा स्वात्म-गुप्तेन कर्पुरेण_इव दृश्यते ॥३।८०।११॥

sarva.AtmA sva.Atma-guptena karpureNa_iva dRzyate ||3|80|11||

चिन्मात्र.अणुः * एव_इह सर्वम् किम्चिन् मनः.स्थितम्

cit.mAtra.aNu: sa* eva_iha sarvam kimcit_mana:.sthitam |

किम्चिद् न्द्रिय.अतीत-रूपत्वाद् मलः स्थितः ॥३।८०।१२॥

na kimcit_indriya.atIta-rUpatvAt_a.mala: sthita: ||3|80|12||

स* एव च_एको नेकश् च सर्व.सत्त्व.आत्म-वेदनात् ।

sa* eva ca_eka:_an.eka:_ca sarva.sattva.Atma-vedanAt |

स* एव_इदम् जगद् धत्ते जगत्-को शस् तथा_एव हि ॥३।८०।१३॥

sa* eva_idam jagat_dhatte jagat-koza:_tathA_eva hi ||3|80|13||

इ माश्x_चित्त-महाम्भोधौ त्रिजग ल्x.लव-वीचयः ।

imA:_citta-mahAmbhodhau trijagat.lava-vIcaya: |

प्र जास्xx_तस्मिन् कच न्त्य्x_अप्सु द्रवत्वा च्x_चक्रता* इव ॥३।८०।१४॥

prajJA:_tasmin kacanti_apsu dravatvAt_cakratA* iva ||3|80|14||

चित्त-इन्द्रिय.द्य्=अलभ्यत्वात् सो णुः शून्य-स्वरूपवत्

citta-indriya.Adi=alabhyatvAt sa:_aNu: zUnya-svarUpa-vat |

स्व.संवेदन-लभ्यत्वा dx -शून्यम् व्योम-रूप्य्_अपि ॥३।८०।१५॥

sva.saMvedana-labhyatvAद् azUnyam vyoma-rUpI_api ||3|80|15||

सो हम् भवान् एव भवान् सम्पन्नो द्वैत-वेदनात्

sa:_aham bhavAn eva bhavAn sampanna:_advaita-vedanAt |

* भवान् भवेन् _अहम् जातो बोध-बृहद्-वपुः ॥३।८०।१६॥

sa* bhavAn na bhaven_na_aham jAta:_bodha-bRhat-vapu: ||3|80|16||

त्वंता.अहंता.आत्मकम् सर्वम् विनिगीर्य_अवबोधतः

tvaMtA.ahaMtA.Atmakam sarvam vinigIrya_avabodhata: |

त्वम् _अहम् सर्वम् सर्वम् वा भवति स्वयम् ॥३।८०।१७॥

na tvam na_aham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

गच्छन् न गच्छत्य्_एषो ऽणुर् योजन.ओघ-गतो ऽपि सन् ।

gacchan na gacchati_eSa:_aNu:_yojana.ogha-gata:_api san |

संवित्त्या योजन.ओघत्वम् तस्य अणोर् अन्तरे स्थितम् ॥३।८०।१८॥

saMvittyA yojana.oghatvam tasya aNo:_antare sthitam ||3|80|18||

न गच्छत्य्_एष* यातो ऽपि सम्प्रा_प्तोx ऽपि च न_आगतः ।

na gacchati_eSa* yAta:_api samprApta:_api ca na_Agata: |

स्व.सत्ता.आकाश-कोश.अन्तर्-वासित्वाद् देश-कालयोः ॥३।८०।१९॥

sva.sattA.AkAza-koza.antar-vAsitvAt_deza-kAlayo: ||3|80|19||

गम्यम् यस्य शरीर.स्थम् क्व किल असौ प्रयाति हि

gamyam yasya zarIra-stham kva kila asau prayAti hi |

कुच-कोटर-गः पुत्रः किम् मात्रा_अन्यत्र वीक्ष्यते ॥३।८०।२०॥

kuca-koTara-ga: putra: kim mAtrA_anyatra vIkSyate ||3|80|20||

गम्यो यस्य महादेशो यावत् सम्भवम् अक्षयः ।

gamya:_yasya mahAdeza:_yAvat sambhavam akSaya: |

अन्तस्थः सर्व.कर्तुर् हि स* कथम् क्व_इव गच्छति ॥३।८०।२१॥

antastha: sarva.kartu:_hi sa* katham kva_iva gacchati ||3|80|21||

यथा देश.अन्तर-प्राप्ते कुम्भे वक्त्र-समुद्रिते

yathA deza.antara-prApte kumbhe vaktra-sa.mudrite |

तदाकाशस्य गमन..गमने तथा_आत्मनः ॥३।८०।२२॥

tadAkAzasya gamana.a.gamane na tathA_Atmana: ||3|80|22||

चित्तता स्थाणुता स्वा न्तोx_यदा स्तोx ऽनुभव.आत्मिके ।

cittatA sthANutA svAnta:_yadA sta:_anubhava.Atmike |

चेतनस्य जडस्य_एव तदा_असौ द्वयम् एव च ॥३।८०।२३॥

cetanasya jaDasya_eva tadA_asau dvayam eva ca ||3|80|23||

यदा चेतन-पाषाण-सत्ता.एक.आत्म.एक-चिद्.वपुः

yadA cetana-pASANa-sattA.eka.Atma.eka-cit.vapu: |

तदा चेतन* एव_असौ पाषाण* इव राक्षसि ॥३।८०।२४॥

tadA cetana* eva_asau pASANa* iva rAkSasi ||3|80|24||

परम-व्योम्न्य्_अनाद्य्.अन्ते चिन्मात्र-परम.आत्मना ।

parama-vyomni_an-Adi.ante cit.mAtra-parama.AtmanA |

विचित्रम् त्रिजगच्.चित्रम् तेन_इदम् अकृतम् कृतम् ॥३।८०।२५॥

vicitram trijagat.citram tena_idam a-kRtam kRtam ||3|80|25||

तत्-संवित्त्या वह्नि-सत्ता तेन.अत्यक्त.अनल.आकृतिः ।

tat-saMvittyA vahni-sattA tena.a-tyakta.anala.AkRti: |

सर्वगो ऽप्य्_अदहत्य्_एव स* जगद्-द्रव्य-पावकः ॥३।८०।२६॥

sarvaga:_api_adahati_eva sa* jagat-dravya-pAvaka: ||3|80|26||

प्रज्वलद् भास्वर.आकारान् निर्मलाद् गगनाद् अपि।

prajvalat_bhAsvara.AkArAt_nirmalAt_gaganAt_api|

प्रज्वलच्_चेतन.एक.आत्मा तस्माद् अग्निः * जायते ॥३।८०।२७॥

prajvalat_cetana.eka.AtmA tasmAt_agni: sa* jAyate ||3|80|27||

संवेदनाद् यद् अर्क.आदि-प्रकाशस्य प्रकाशकः ।

saMvedanAt_yat_arka.Adi-prakAzasya prakAzaka: |

न नश्यत्य्_आत्म.भा-रूपो महाकल्प.अम्बुदैर् अपि ॥३।८०।२८॥

na nazyati_Atma.bhA-rUpa:_mahA.kalpa.ambudai:_api ||3|80|28||

.नेत्र- bhyox नुभव-रू pox हृद्.गृह-दीपकः

a.netra-labhya:_anubhava-rUpa:_hRt.gRha-dIpaka: |

सर्व.सत्ता-प्रदो नन्तः प्रकाशः परमः स्मृतः ॥३।८०।२९॥

sarva.sattA-prada:_ananta: prakAza: parama: smRta: ||3|80|29||

प्रवर्तते स्मद् आलोको_मनः-षष्ठ.इन्द्रिय.अतिगात्

pravartate_asmat_Aloka:_mana:-SaSTha.indriya.atigAt |

येन_अन्तरा_अपि वस्तूनाम् दृष्टा दृष्य-चमत्कृतिः ॥३।८०।३०॥

yena_antarA_api vastUnAm dRSTA dRSya-camatkRti: ||3|80|30||

लता-गुल्म.अङ्कुर.आदीनाम् अन्-अक्षाणाम् च पोषकः ।

latA-gulma.aGkura.AdInAm an-akSANAm ca poSaka: |

उत्सेध-वेदन.आकारः प्रका शोx ऽनुभव.आत्मकः ॥३।८०।३१॥

utsedha-vedana.AkAra: prakAza:_anubhava.Atmaka: ||3|80|31||

काल.आकाश-क्रियासत्ता जगत् तत्र_अस्ति वेदने ।

kAla.AkAza-kriyAsattA jagat tatra_asti vedane |

स्वामी कर्ता पिता भोक्ता आत्मत्वाच् च न किम्चन ॥३।८०।३२॥

svAmI kartA pitA bhoktA AtmatvAt_ca na kimcana ||3|80|32||

अणुत्वम् अजहत् सः_अणुः_जगत्.रत्न-समुद्गकः

aNutvam ajahat sa:_aNu:_jagat.ratna-samudgaka: |

मातृ-मान-प्रमेय=आत्म जगत्__अस्ति_इति केवले ॥३।८०।३३॥

mAtR-mAna-prameya=Atma jagat_na_asti_iti kevale ||3|80|33||

34 35 36 37 38 39

निमेष-जठरे कल्प-सम्भवः समुदेति हि

महा-नगर-निर्माणम् मुकुरे न्तर्_इव_अमले ॥३।८०।४०॥

nimeSa-jaThare kalpa-sambhava: samudeti hi |

mahA-nagara-nirmANam mukure_antar_iva_amale ||3|80|40||

निमेष-कल्प-शैल.आदि-पूर-योजन-कोटयः ।

nimeSa-kalpa-zaila.Adi-pUra-yojana-koTaya: |

यत्र अ xण् आव्xx_एव विद्यन्ते तत्र द्वैता.ऐक्यते कुतः ॥३।८०।४१॥

yatra aNau_eva vidyante tatra dvaitA.aikyate kuta: ||3|80|41||

कृतवान् प्रा ग्x_इदम् अहम् इति बु द्धाव्xx उदेति हि ।

kRtavAn prAk_idam aham iti buddhau_udeti hi |

क्षनात् सत्यम् असत्यम् च दृष्टान्तः स्वप्न-विभ्रमः ॥३।८०।४२॥

kSanAt satyam a-satyam ca dRSTAnta: svapna-vibhrama: ||3|80|42||

दुःखे कालः सु.दी र्घोx हि सुखे लघुतरः सदा ।

du:khe kAla: su.dIrgha:_hi sukhe laghutara: sadA |

रात्रिर् द्वादश-वर्षाणि हरिश्चन्द्रस्य चोदिता ॥३।८०।४३॥

rAtri:_dvAdaza-varSANi harizcandrasya coditA ||3|80|43||

निश्च योx_य* उदेत्य्_अन्तः सत्य.आत्मा सत्य* एव च ।

nizcaya:_ya* udeti_anta: satya.AtmA satya* eva ca |

हेम्नि_इव कटक.आदित्वम् स* एव चिति राजते ॥३।८०।४४॥  

hemni_iva kaTaka.Aditvam sa* eva citi rAjate ||3|80|44||

न निमेषो ऽस्तिनो कल्पो__अदूरम् न च दूरता ।

na nimeSa:_asti na.u kalpa:_na_a-dUram na ca dUratA |

चिद्.अणुः प्रतिभा_एव_एवम् स्थितो ऽन्य.अन्यान्य्_अवस्तुवत् ॥३।८०।४५॥

cit.aNu: pratibhA_eva_evam sthita**anya.anyAny_a-vastuvat ||3|80|45||

46 47 48 49 50 51 52 53 54 55 56 57

प्रतिभासाच् चिद् काशे सत्त्व-शून्यम् भवन्ति ताः

pratibhAsAt_cit.AkAze sattva-zUnyam bhavanti tA: |

प्रकचन्ति hyx_अनिर्भाव्याः प्रभा-पिण्ड* इव प्रभाः ॥३।८०।५८॥

prakacanti hi_a-nirbhAvyA: prabhA-piNDa* iva prabhA: ||3|80|58||

पृथक्ताम् अति.भासस्य स्व.चमत्कार-योगतः

pRthaktAm ati.bhAsasya sva.camatkAra-yogata: |

सर्व.आत्मिका हि प्रतिभा परा वृक्ष.आत्म-बीजवत् ॥३।८०।५९॥

sarva.AtmikA hi pratibhA parA vRkSa.Atma-bIjavat ||3|80|59||

बीजम् अन्तस्थ-वृक्षत्वम् नाना.अनाना यथा_एक-दृक्

bIjam antastha-vRkSatvam nAnA.anAnA yathA_eka-dRk |

तथा_-संख्य-जगद्.ब्रह्म शान्तम् आकाश-कोशवत् ॥३।८०।६०॥

tathA_a-saMkhya-jagat.brahma zAntam AkAza-kozavat ||3|80|60||

बीजस्य_अन्तस्थ-वृक्षस्य व्योम.अद्वैता स्थित्तिर् यथा

bIjasya_antastha-vRkSasya vyoma.advaitA sthiti:_yathA |

ब्रह्मणो न्तस्थ-जगतः साक्षित्वाच् चित्-स्थित्तिस् तथा ॥३।८०।६१॥

brahmaNa:_antastha-jagata: sAkSitvAt_cit-sthiti: tathA ||3|80|61||

शान्तम् समस्तम् अजम् एकम् अन्.आदि-मध्यम्

zAntam samastam ajam ekam an.Adi-madhyam

_इह_अस्ति काचन कला-कलना कथम्चित्

na_iha_asti kAcana kalA-kalanA kathamcit |

निर्द्वन्द्व-शान्तम् अतिरेकम् अनेकम् अच्छम्

nirdvandva-zAntam atirekam anekam accham

आभास-रूपम् अजम् एक-विकासम् आस्ते ॥३।८०।६२॥

AbhAsa-rUpam ajam eka-vikAsam Aste ||3|80|62||

||

३०८१

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

https://www.dropbox.com/s/7bxp85ppy5hqqjf/fm3081%201.ag23....26%20THE%20KING%20UNRIDDLES%20.z107.docx?dl=0

 

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FM.Canto 3.80

 

Vasishtha said—

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40 41 42 43 44 45

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44|59|58|06|28|23|45|46|47|48|49|50|62|51|52|29|54|55|56|06|41|08|60|61|10|36|01|41|28|21|02|42|03|05|21|04|23|40|53|07|43|09|11|12|20|13|14|29|15|16|57|17|18|19|59|58|22|36|44|24|25|05|53|26|27|62|40|30|43|31|32|08|33|34|35|21|42|57|20|41|06|10|37|38|39|

 

 

 

 

Jiva Das

unread,
Feb 7, 2021, 4:39:55 PMFeb 7
to yoga vasishtha

 

FM3080 UNRIDDLED 1.AG20.22 .z62

https://www.dropbox.com/s/q0g7exeow3xwcqx/fm3080%201.ag20...22%20UNRIDDLED.z62.docx?dl=0

FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM.3.80 UNRIDDLED 1.AG20.22

सर्ग .८०

sarga 3.80

वसिष्ठ उवाच ।

vasiSTha uvAca |

महा.निशि महा.अरण्ये महा.राक्षस.कन्यया

mahA.nizi mahA.araNye mahA.rAkSasa.kanyayA |

इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥३।८०।१॥

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

मन्त्री उवाच ।

mantrI uvAca |

शृणु तोयद.संकाशे प्रश्नम् एतम् भिनद्मि ते

zRNu toyada.saMkAze praznam etam bhinadmi te |

अनुक्रम.आत्मकम् मत्तम् गज.इन्द्रम् इव केसरी ॥३।८०।२॥

anukrama.Atmakam mattam gaja.indram iva kesarI ||3|80|2||

भवत्या परमात्मा_एष कथितः कमल.ईक्षणे ।

bhavatyA paramAtmA_eSa* kathita: kamala.IkSaNe |

अन्या एव वचो भङ्ग्या प्रश्न.विद्बोध.योग्यया ॥३।८०।३॥

anyA_eva vaca:.bhaGgyA prazna.vidbodha.yogyayA ||3|80|3||

अनाख्यत्वाद् अगम्यत्वान् मनः षष्ट.इन्द्रिय.स्थितेः

anAkhyatvAt_agamyatvAt_mana: SaSTa.indriya.sthite: |

चिन्मात्रम् एवम् आत्म.णुर् आकाशाद् अपि सूक्ष्मकः ॥३।८०।४॥

cit.mAtram evam Atma.aNu:_AkAzAt_api sUkSmaka: ||3|80|4||

चिद्.अणोः परमस्य_अन्तः द् _असद् _अपि वा

cit.aNo: paramasya_anta: sat_iva_asat_iva_api vA |

बीजे न्तर्.द्रुम.सत्ता_इव स्फुरति_इदम् जगत्.स्थितम् ॥३।८०।५॥

bIje_antar.druma.sattA_iva sphurati_idam jagat.sthitam ||3|80|5||

सत् किम्चिद् नुभूतित्वात् सर्व.आत्मकतया स्वतः

sat kiMcit_anubhUtitvAt sarva.AtmakatayA sva.ta: |

तदात्मकतया पूर्वम् भावाः सत्ताम् किल_आगतः ॥३।८०।६॥

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

आकाशम् बाह्य.शून्यत्वाद् अनाकाशम् तु चित्त्वतः ।

AkAzam bAhya.zUnyatvAt_an.AkAzam tu cittvata: |

अतीन्द्रियत्वान् नो_किम्चित् स एव_अणुर् अनन्तकः ॥३।८०।७॥

ati.indriyatvAn_na.u_kiMcit_sa* eva_aNu:_anantaka: ||3|80|7||

सर्व.आत्मकत्वाद् भुक्ते च तेन किम्चिन्_न किम्चन ।

sarva.AtmakatvAt_bhukte ca tena kiMcit_na kiMcana |

चिद्.अणोः प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।

cit.aNo: pratibhA sA syAt_ekasya_an.ekatA_uditA |

असत्या_इव यथा हेम्नः कटक.आदि तथा परे ॥३।८०।८॥

asatyA_iva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

षो णुः परमाकाशः सूक्ष्मत्वाद् प्य्_अलक्षितः

eSa:_aNu: paramAkAza: sUkSmatvAt_api_alakSita: |

मनः.षष्ठ.इन्द्रिय.अतीतः स्थितः सर्वात्मको पि सन् ॥३।८०।९॥

mana:.SaSTha.indriya.atIta: sthita: sarvAtmaka:_api san ||3|80|9||

सर्वात्मकत्वान् न_एव_असौ शून्यो भवति कर्हि.चित्।

sarvAtmakatvAt_na_eva_asau zUnya:_bhavati karhi.cit|

यद् अस्ति न तद् अस्ति_इति वक्ता* मन्ता* इति स्मृतः ॥३।८०।१०॥

yat_asti na tat_asti_iti vaktA* mantA* iti smRta: ||3|80|10||

कयाचिद् अपि युक्त्या_इह सतो ऽसत्त्वम् न युज्यते ।

kayAcit_api yuktyA_iha sata:_asattvam na yujyate |

सर्वात्मा स्वात्म.गुप्तेन कर्पुरेण_इव दृश्यते ॥३।८०।११॥

sarva.AtmA sva.Atma.guptena karpureNa_iva dRzyate ||3|80|11||

चिन्मात्र.अणुः _इह सर्वम् किम्चिन् मनः.स्थितम्

cit.mAtra.aNu: sa* eva_iha sarvam kiMcit_mana:.sthitam |

किम्चिद् न्द्रिय.अतीत.रूपत्वाद् मलः स्थितः ॥३।८०।१२॥

na kiMcit_indriya.atIta.rUpatvAt_a.mala: sthita: ||3|80|12||

स एव च_एको नेकश् च सर्व.सत्त्व.आत्म.वेदनात् ।

sa* eva ca_eka:_an.eka:_ca sarva.sattva.Atma.vedanAt |

स एव_इदम् जगद् धत्ते जगत्.को शस् तथा_एव हि ॥३।८०।१३॥

sa* eva_idam jagat_dhatte jagat.koza:_tathA_eva hi ||3|80|13||

इ माश्x_चित्त.महाम्भोधौ त्रिजग ल्x.लव.वीचयः ।

imA:_citta.mahAmbhodhau trijagat.lava.vIcaya: |

प्र जास्xx_तस्मिन् कच न्त्य्x_अप्सु द्रवत्वा च्x_चक्रता* इव ॥३।८०।१४॥

prajJA:_tasmin kacanti_apsu dravatvAt_cakratA* iva ||3|80|14||

चित्त.इन्द्रिय.द्य्=अलभ्यत्वात् सो णुः शून्य.स्वरूपवत्

citta.indriya.Adi=alabhyatvAt sa:_aNu: zUnya.svarUpa.vat |

स्व.संवेदन.लभ्यत्वा dx .शून्यम् व्योम.रूप्य्_अपि ॥३।८०।१५॥

sva.saMvedana.labhyatvAद् azUnyam vyoma.rUpI_api ||3|80|15||

सो हम् भवान् एव भवान् सम्पन्नो द्वैत.वेदनात्

sa:_aham bhavAn eva bhavAn sampanna:_advaita.vedanAt |

* भवान् भवेन् _अहम् जातो बोध.बृहद्.वपुः ॥३।८०।१६॥

sa* bhavAn na bhaven_na_aham jAta:_bodha.bRhat.vapu: ||3|80|16||

त्वंता.अहंता.आत्मकम् सर्वम् विनिगीर्य_अवबोधतः

tvaMtA.ahaMtA.Atmakam sarvam vinigIrya_avabodhata: |

त्वम् _अहम् सर्वम् सर्वम् वा भवति स्वयम् ॥३।८०।१७॥

na tvam na_aham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

गच्छन् न गच्छत्य्_एषो ऽणुर् योजन.ओघ.गतो ऽपि सन् ।

gacchan na gacchati_eSa:_aNu:_yojana.ogha.gata:_api san |

संवित्त्या योजन.ओघत्वम् तस्य अणोर् अन्तरे स्थितम् ॥३।८०।१८॥

saMvittyA yojana.oghatvam tasya aNo:_antare sthitam ||3|80|18||

न गच्छत्य्_एष यातो ऽपि सम्प्रा_प्तोx ऽपि च न_आगतः ।

na gacchati_eSa* yAta:_api samprApta:_api ca na_Agata: |

स्व.सत्ता.आकाश.कोश.अन्तर्.वासित्वाद् देश.कालयोः ॥३।८०।१९॥

sva.sattA.AkAza.koza.antar.vAsitvAt_deza.kAlayo: ||3|80|19||

गम्यम् यस्य शरीर.स्थम् क्व किल असौ प्रयाति हि

gamyam yasya zarIra.stham kva kila asau prayAti hi |

कुच.कोटर.गः पुत्रः किम् मात्रा_अन्यत्र वीक्ष्यते ॥३।८०।२०॥

kuca.koTara.ga: putra: kim mAtrA_anyatra vIkSyate ||3|80|20||

गम्यो यस्य महादेशो यावत् सम्भवम् अक्षयः ।

gamya:_yasya mahAdeza:_yAvat sambhavam akSaya: |

अन्तस्थः सर्व.कर्तुर् हि स* कथम् क्व_इव गच्छति ॥३।८०।२१॥

antastha: sarva.kartu:_hi sa* katham kva_iva gacchati ||3|80|21||

यथा देश.अन्तर.प्राप्ते कुम्भे वक्त्र.समुद्रिते

yathA deza.antara.prApte kumbhe vaktra.sa.mudrite |

तदाकाशस्य गमन..गमने तथा_आत्मनः ॥३।८०।२२॥

tadAkAzasya gamana.a.gamane na tathA_Atmana: ||3|80|22||

चित्तता स्थाणुता स्वा न्तोx_यदा स्तोx ऽनुभव.आत्मिके ।

cittatA sthANutA svAnta:_yadA sta:_anubhava.Atmike |

चेतनस्य जडस्य_एव तदा_असौ द्वयम् एव च ॥३।८०।२३॥

cetanasya jaDasya_eva tadA_asau dvayam eva ca ||3|80|23||

यदा चेतन.पाषाण.सत्ता.एक.आत्म.एक.चिद्.वपुः

yadA cetana.pASANa.sattA.eka.Atma.eka.cit.vapu: |

तदा चेतन_असौ पाषाण* इव राक्षसि ॥३।८०।२४॥

tadA cetana* eva_asau pASANa* iva rAkSasi ||3|80|24||

परम.व्योम्न्य्_अनाद्य्.अन्ते चिन्मात्र.परम.आत्मना ।

parama.vyomni_an.Adi.ante cit.mAtra.parama.AtmanA |

विचित्रम् त्रिजगच्.चित्रम् तेन_इदम् अकृतम् कृतम् ॥३।८०।२५॥

vicitram trijagat.citram tena_idam a.kRtam kRtam ||3|80|25||

तत्.संवित्त्या वह्नि.सत्ता तेन.अत्यक्त.अनल.आकृतिः ।

tat.saMvittyA vahni.sattA tena.a.tyakta.anala.AkRti: |

सर्वगो ऽप्य्_अदहत्य्_एव स* जगद्.द्रव्य.पावकः ॥३।८०।२६॥

sarvaga:_api_adahati_eva sa* jagat.dravya.pAvaka: ||3|80|26||

प्रज्वलद् भास्वर.आकारान् निर्मलाद् गगनाद् अपि।

prajvalat_bhAsvara.AkArAt_nirmalAt_gaganAt_api|

प्रज्वलच्_चेतन.एक.आत्मा तस्माद् अग्निः * जायते ॥३।८०।२७॥

prajvalat_cetana.eka.AtmA tasmAt_agni: sa* jAyate ||3|80|27||

संवेदनाद् यद् अर्क.आदि.प्रकाशस्य प्रकाशकः ।

saMvedanAt_yat_arka.Adi.prakAzasya prakAzaka: |

न नश्यत्य्_आत्म.भा.रूपो महाकल्प.अम्बुदैर् अपि ॥३।८०।२८॥

na nazyati_Atma.bhA.rUpa:_mahA.kalpa.ambudai:_api ||3|80|28||

.नेत्र. bhyox नुभव.रू pox हृद्.गृह.दीपकः

a.netra.labhya:_anubhava.rUpa:_hRt.gRha.dIpaka: |

सर्व.सत्ता.प्रदो नन्तः प्रकाशः परमः स्मृतः ॥३।८०।२९॥

sarva.sattA.prada:_ananta: prakAza: parama: smRta: ||3|80|29||

प्रवर्तते स्मद् आलोको_मनः.षष्ठ.इन्द्रिय.अतिगात्

pravartate_asmat_Aloka:_mana:.SaSTha.indriya.atigAt |

येन_अन्तरा_अपि वस्तूनाम् दृष्टा दृष्य.चमत्कृतिः ॥३।८०।३०॥

yena_antarA_api vastUnAm dRSTA dRSya.camatkRti: ||3|80|30||

लता.गुल्म.अङ्कुर.आदीनाम् अन्.अक्षाणाम् च पोषकः ।

latA.gulma.aGkura.AdInAm an.akSANAm ca poSaka: |

उत्सेध.वेदन.आकारः प्रका शोx ऽनुभव.आत्मकः ॥३।८०।३१॥

utsedha.vedana.AkAra: prakAza:_anubhava.Atmaka: ||3|80|31||

काल.आकाश.क्रियासत्ता जगत् तत्र_अस्ति वेदने ।

kAla.AkAza.kriyAsattA jagat tatra_asti vedane |

स्वामी कर्ता पिता भोक्ता आत्मत्वाच् च न किम्चन ॥३।८०।३२॥

svAmI kartA pitA bhoktA AtmatvAt_ca na kiMcana ||3|80|32||

अणुत्वम् अजहत् सः_अणुः_जगत्.रत्न.समुद्गकः

aNutvam ajahat sa:_aNu:_jagat.ratna.samudgaka: |

मातृ.मान.प्रमेय=आत्म जगत्__अस्ति_इति केवले ॥३।८०।३३॥

mAtR.mAna.prameya=Atma jagat_na_asti_iti kevale ||3|80|33||

स एव सर्व.जगति सर्वत्र कचति स्फुटम् ।

sa* eva sarva.jagati sarvatra kacati sphuTam |

यदा जगत्.समुद्रे ऽस्मिंस् तदासौ पर मो मणिः ॥३।८०।३४॥

yadA jagat.samudre_asmin*_tadAsau parama:_maNi: ||3|80|34||

दुर्.बोधत्वात् तमः सो ऽणुश् चिन्मात्रत्वात् प्रकाश.दृक् ।

dur.bodhatvAt tama: sa:_aNu:_cin.mAtratvAt prakAza.dRk |

सो ऽस्ति संवित्ति.रूपत्वाद् अक्ष.अतीतस् तथा न सन् ॥३।८०।३५॥

sa:_asti saMvitti.rUpatvAt_akSa.atIta:_tathA na san ||3|80|35||

दूरे सो ऽन्क्ष.लभ्यत्वाच् चिद्.रूपत्वान्_न दूरगः ।

dUre sa:_an.akSa.labhyatvAt_cit.rUpatvAn_na dUraga: |

सर्व.संवेदनाच्*छैलो ह्य्_असाव् एव अणुर् एव सन् ॥३।८०।३६॥

sarva.saMvedanAt_*zaila:_hi_asau_eva aNu:_eva san ||3|80|36||

तत् संवेदन.मात्रम् यत् द् दम् भासते जगत्

tat saMvedana.mAtram yat tat_idam bhAsate jagat |

सत्यम् अस्ति शैल.आदि तेन_अणाव्_एव मेरुता ॥३।८०।३७॥

na satyam asti zaila.Adi tena_aNAv_eva merutA ||3|80|37||

निमेष.कृति.भासो हि निमे इति कथ्यते

nimeSa.kRti.bhAsa:_hi nimeSa* iti kathyate |

कल्पा_इति प्रति.भासो_हि कल्प.शब्देन कथ्यते ॥३।८०।३८॥

kalpA_iti prati.bhAsa:_hi kalpa.zabdena kathyate ||3|80|38||

कल्प.क्रिया.विलासो हि निमेषः प्रति.भासते ।

kalpa.kriyA.vilAsa:_hi nimeSa: prati.bhAsate |

बहु.योजन.कोटिस्थम् मन स्य्x_एव महापुरम् ॥३।८०।३९॥

bahu.yojana.koTistham manasi_eva mahApuram ||3|80|39||

निमेष.जठरे कल्प.सम्भवः समुदेति हि

महा.नगर.निर्माणम् मुकुरे न्तर्_इव_अमले ॥३।८०।४०॥

nimeSa.jaThare kalpa.sambhava: samudeti hi |

mahA.nagara.nirmANam mukure_antar_iva_amale ||3|80|40||

निमेष.कल्प.शैल.आदि.पूर.योजन.कोटयः ।

nimeSa.kalpa.zaila.Adi.pUra.yojana.koTaya: |

यत्र अ ण् आव्xx_एव विद्यन्ते तत्र द्वैता.ऐक्यते कुतः ॥३।८०।४१॥

yatra aNau_eva vidyante tatra dvaitA.aikyate kuta: ||3|80|41||

कृतवान् प्रा ग्x_इदम् अहम् इति बु द्धाव्xx उदेति हि ।

kRtavAn prAk_idam aham iti buddhau_udeti hi |

क्षनात् सत्यम् असत्यम् च दृष्टान्तः स्वप्न.विभ्रमः ॥३।८०।४२॥

kSanAt satyam a.satyam ca dRSTAnta: svapna.vibhrama: ||3|80|42||

दुःखे कालः सु.दी र्घोx हि सुखे लघुतरः सदा ।

du:khe kAla: su.dIrgha:_hi sukhe laghutara: sadA |

रात्रिर् द्वादश.वर्षाणि हरिश्चन्द्रस्य चोदिता ॥३।८०।४३॥

rAtri:_dvAdaza.varSANi harizcandrasya coditA ||3|80|43||

निश्च योx_य* उदेत्य्_अन्तः सत्य.आत्मा सत्य एव च ।

nizcaya:_ya* udeti_anta: satya.AtmA satya* eva ca |

हेम्नि_इव कटक.आदित्वम् स एव चिति राजते ॥३।८०।४४॥

hemni_iva kaTaka.Aditvam sa* eva citi rAjate ||3|80|44||

न निमेषो ऽस्तिनो कल्पो__अदूरम् न च दूरता ।

na nimeSa:_asti na.u kalpa:_na_a.dUram na ca dUratA |

चिद्.अणुः प्रतिभा_एव_एवम् स्थितो ऽन्य.अन्यान्य्_अवस्तुवत् ॥३।८०।४५॥

cit.aNu: pratibhA_eva_evam sthita**anya.anyAny_a.vastuvat ||3|80|45||

प्रकाश.तमसोर् दूर.अदूरयोः क्षण.कल्पयोः ।

prakAza.tamaso:_dUra.a.dUrayo: kSaNa.kalpayo: |

एक.चिद्.देहयोर् एव न भेदो ऽस्ति मनाग्_अपि ॥३।८०।४६॥

eka.cit.dehayo:_eva na bheda:_asti manAk.api ||3|80|46||

प्रत्यक्षम् अक्ष.सारत्वाद् प्रत्यक्षम् तो तिगतम्

pratyakSam akSa.sAratvAt_a.pratyakSam tata:_atigatam |

दृश्यत्वेन_ वा_उदेति चेता द्रष्टा_एव द्वपुः ॥३।८०।४७॥

dRzyatvena_eSa* vA_udeti cetA draSTA_eva sat.vapu: ||3|80|47||

यावत् कटक.संवित्तिस् तावन् नास्ति_इव हेमता ।

yAvat kaTaka.saMvitti:_tAvat_na_asti_iva hematA |

यावच् च दृश्यता.आपत्तिस् तावन् नास्ति_इव सा कला ॥३।८०।४८॥

yAvat_ca dRzyatA.Apatti:_tAvat_na_asti_iva sA kalA ||3|80|48||

कटकत्वे_अकृते दृष्टे सुवर्णत्वम् इव_आततम्

kaTakatve_akRte_adRSTe suvarNatvam iva_Atatam |

केवलम् निर्मलम् शुद्धम् ब्र्हमा_एव परिदृश्यते ॥३।८०।४९॥

kevalam nirmalam zuddham brhamA_eva paridRzyate ||3|80|49||

सर्वत्वाद् एव सद्.रूपो दुर्लक्ष्यत्वाद् असद्.वपुः ।

sarvatvAt_eva sat.rUpa:_dur.lakSyatvAt_asat.vapu: |

चेतनश् चेतन.आत्मत्वाच् चेत्य.असम्भवतस् त्व्_अचित् ॥३।८०।५०॥

cetana:_cetana.AtmatvAt_cetya.asambhavata:_tu_a.cit ||3|80|50||

चिच्.चमत्कार.मात्र.आत्मनि_अस्मिंश्_चित्.प्रतिभा.आत्मनि ।

cit.camatkAra.mAtra.Atmani_asmin*_cit.pratibhA.Atmani |

जगत्य्_अनिल.वृक्ष.आभे चिच्.चेत्य.कलने कुतः ॥३।८०।५१॥

jagati_anila.vRkSa.Abhe cit.cetya.kalane kuta: ||3|80|51||

यथा तापस्य पीनस्य भासनम् मृग.तृष्णिका

yathA tApasya pInasya bhAsanam mRga.tRSNikA |

एवम् पीवरम् अद्वैतम् तथा चिद्.भासनम् जगत् ॥३।८०।५२॥

evam pIvaram advaitam tathA cit.bhAsanam jagat ||3|80|52||

अर्क.अंशुभिः सुक्ष्मतर.निर्माणम् यद् अनामयम् ।

arka.aMzubhi: sukSmatara.nirmANam yat_anAmayam |

अस्तिता.नास्तिते तत्र कल्पा देर्x_इव का_एव धिः ॥३।८०।५३॥

astitA.nAstite tatra kalpAde:_iva kA_eva dhi: ||3|80|53||

मायया_अंशु.कण.अङ्के खे यथा कचति काञ्चनम्

mAyayA_aMzu.kaNa.aGke khe yathA kacati kAJcanam |

तथा जगद् इदम् भाति चिच्_चेत्य=कलने कुतः ॥३।८०।५४॥

tathA jagat_idam bhAti cit_cetya=kalane kuta: ||3|80|54||

स्वप्न.गन्धर्व.संकल्प.नगरे कुड्य.वेदनम्

svapna.gandharva.saMkalpa.nagare kuDya.vedanam |

न् _असद् यथा द्द् विद्धि दीर्घ.भ्रमम् जगत् ॥३।८०।५५॥

na sat_na_a.sat_yathA tat.vat_viddhi dIrgha.bhramam jagat ||3|80|55||

तथा _एवम्.विध.न्याय.भावन=अभ्यास+निर्मलात्

tathA ca_evam.vidha.nyAya.bhAvana=abhyAsa+nirmalAt |

चिद्.काशेन निर्याति यथा भूत.अर्थ.दर्शिनः ॥३।८०।५६॥

cit.AkAzena niryAti yathA bhUta.artha.darzina: ||3|80|56||

न कुड्य.आकाशयोर् भेदो दृश्य.संवेदनाद् ऋते ।

na kuDya.AkAzayo:_bheda:_dRzya.saMvedanAt_Rte |

आ=ब्रह्म.जीव.कलनाद् यद् रूढम् रूढम् एव च ॥३।८०।५७॥

A=brahma.jIva.kalanAt_yat_rUDham rUDham eva ca ||3|80|57||

प्रतिभासाच् चिद् काशे सत्त्व.शून्यम् भवन्ति ताः

pratibhAsAt_cit.AkAze sattva.zUnyam bhavanti tA: |

प्रकचन्ति hyx_अनिर्भाव्याः प्रभा.पिण्ड* इव प्रभाः ॥३।८०।५८॥

prakacanti hi_a.nirbhAvyA: prabhA.piNDa* iva prabhA: ||3|80|58||

पृथक्ताम् अति.भासस्य स्व.चमत्कार.योगतः

pRthaktAm ati.bhAsasya sva.camatkAra.yogata: |

सर्व.आत्मिका हि प्रतिभा परा वृक्ष.आत्म.बीजवत् ॥३।८०।५९॥

sarva.AtmikA hi pratibhA parA vRkSa.Atma.bIjavat ||3|80|59||

बीजम् अन्तस्थ.वृक्षत्वम् नाना.अनाना यथा_एक.दृक्

bIjam antastha.vRkSatvam nAnA.anAnA yathA_eka.dRk |

तथा_.संख्य.जगद्.ब्रह्म शान्तम् आकाश.कोशवत् ॥३।८०।६०॥

tathA_a.saMkhya.jagat.brahma zAntam AkAza.kozavat ||3|80|60||

बीजस्य_अन्तस्थ.वृक्षस्य व्योम.अद्वैता स्थित्तिर् यथा

bIjasya_antastha.vRkSasya vyoma.advaitA sthiti:_yathA |

ब्रह्मणो न्तस्थ.जगतः साक्षित्वाच् चित्.स्थित्तिस् तथा ॥३।८०।६१॥

brahmaNa:_antastha.jagata: sAkSitvAt_cit.sthiti: tathA ||3|80|61||

शान्तम् समस्तम् अजम् एकम् अन्.आदि.मध्यम्

zAntam samastam ajam ekam an.Adi.madhyam

_इह_अस्ति काचन कला.कलना कथम्चित्

na_iha_asti kAcana kalA.kalanA kathaMcit |

निर्द्वन्द्व.शान्तम् अतिरेकम् अनेकम् अच्छम्

nirdvandva.zAntam atirekam anekam accham

आभास.रूपम् अजम् एक.विकासम् आस्ते ॥३।८०।६२॥

AbhAsa.rUpam ajam eka.vikAsam Aste ||3|80|62||

||

 

om

 

FM.3.80

 

UNRIDDLED

 

VASISHTHA said—

 

महा.निशि महा.अरण्ये महा.राक्षस.कन्यया

mahA.nizi mahA.araNye mahA.rAkSasa.kanyayA |

इति प्रोक्ते महा.प्रश्ने महा.मन्त्री गिरम् ददौ ॥३।८०।१॥

iti prokte mahA.prazne mahA.mantrI giram dadau ||3|80|1||

.

Awesome was the night in that awesome forest

where these awesome questions were asked by that awesome girl.Ogress

&

then

the awesome Minister answered her

:

mahA.great.nizi.x. whin mahA.great.araNya.x.e mahA.great.raakSasa.x.kanyaa.x.ya.a | iti.x. prokta.x.e mahA.great.prazna.x.e mahA.great.mantri.wise/clever\enchanter\conjurer/Minister/councillor gir.singing/singer/song\voice.am dadau.gave/delivered

.

nizi

araNya

AkSasa

kanyA

iti

prokta

prazna

.

*vlm. After the giant.like progeny of the Rákshasa* had proposed her occult questions,

in the deep gloom of night in that thick forest, the good and great counsellor began to give his replies.

*vlm. (The repetition of the word great in the original, expresses the solemnity of the occasion; as the disquisitions concerning the Great God in the Aranyakas or forest lectures of the vedic Rishis, were conducted with great solemnity in their holy hermitage in forests. So was the sermon on the Mount of Jesus).

*jd: Clearly the pious VLM has no sense of humor:

the Tale of the Needle is in burlesque style (*hAsya.rasa),

satirizing the use of the <mahA> cliché.

* mahA.nizi .In the great night .mahA.araNye – in a great forest .mahA.rAkSasa.kanyayA .with/by a great Demoness .iti.so .prokte mahA.prazne – when was queried a Great.Question .mahA.mantrI giram dadau – the great Minister made reply

 

THE MINISTER said—

 

शृणु तोयद.संकाशे प्रश्नम् एतम् भिनद्मि ते

zRNu toyada.saMkAze praznam etam bhinadmi te |

अनुक्रम.आत्मकम् मत्तम् गज.इन्द्रम् इव केसरी ॥३।८०।२॥

anukrama.Atmakam mattam gaja.indram iva kesarI ||3|80|2||

.

Listen

:

you drop your questions the way a storMcloud drops rain

!

but

I'll deal.with them for you

(the way a lion deals.with a rut.crazy elephant)

.

zRNu toyada.saMkAze praznam etam bhinadmi te | anukrama.Atmakam mattam gaja.indram iva kesarI

.

*jd. this Minister is the King's Deputy, his Chief of Staff.

*vlm. Hear, me! thou dark and cloud like form! to unravel thy riddling questions,

with as great ease as the lion foils the fury of gigantic elephants.

.

zRNu.listen/hear! in/when toyada.raincloud/downpour. saMkAza. appearing.like/similar.to.e prazna.question .m etam.this bhinadmi.xx te.they.you.anukrama.xx .Atmaka.nature.m matta.m .

gajendra.m iva.like/as.if .kesara.mane/lion.I

.

..*saMkAza. appearing.like/similar.to

bhinadmi.xx

anukrama.xx

..*matta.crazed

..*gajendra.bull.elephant

##kram . *krama . *anukrama . succession, arrangement, order, method • an index showing the successive contents of a book • *anukramam, *anukrameNa, *anukramAt – ind. . in due order • *anukramaNa.m . proceeding methodically or in order • following +

 

भवत्या परमात्मा_एष कथितः कमल.ईक्षणे ।

bhavatyA paramAtmA_eSa* kathita: kamala.IkSaNe |

अन्या एव वचो भङ्ग्या प्रश्न.विद्बोध.योग्यया ॥३।८०।३॥

anyA_eva vaca:.bhaGgyA prazna.vidbodha.yogyayA ||3|80|3||

.

The Absolute Self

has been described by you,lotus.eyed lady, but oddly

thru your choice of words that conceal the meaning of your questions

.

bhavat.yA paramaatma.a eSas kathita: kamala.IkSaNa.e | anya.a eva vaca:.bhaGgi.yA prazna.vidbodha.yogyayA

.

bhavatyA paramAtmA_eSa* kathita: kamala.IkSaNe | anyA_eva vaca:.bhaGgyA prazna.vidbodha.yogyayA

.

bhavatyA.by.you,Lady paramAtma.SuperSelf eSas.this.one is. kathita.told/related whin kamala.lotus.blossom.IkSaNa.vision/view.e anya.another.A: eva.indeed .vaca.:..different too the words .

bhaGga..yA..fem. . prazna.question.vidbodha.yogya.yA

.

*vlm. All thy questions relate to the supreme Spirit,

and are framed in thy enigmatical language,

to try the force of our penetration into their hidden meanings.

 

अनाख्यत्वाद् अगम्यत्वान् मनः षष्ट.इन्द्रिय.स्थितेः

anAkhyatvAt_agamyatvAt_mana: SaSTa.indriya.sthite: |

चिन्मात्रम् एवम् आत्म.णुर् आकाशाद् अपि सूक्ष्मकः ॥३।८०।४॥

cit.mAtram evam Atma.aNu:_AkAzAt_api sUkSmaka: ||3|80|4||

.

because

it's indescribable when examined by Mind with its five senses,

so

a measured Self.Atom of chit.Consciousness is subtle,

subtler even than AkAsha.Space

.

an.non.aakhya.x.tva.-ity(function).at a.non.gamya.tva.-ity(function).at_manas.Mind SaSTa.x.indriya.x.sthita.situate/existent.e: | cit.x.mAtra.measure/mere\only.m evam.x. aatma.x.aNu.atom/singularity/moment:_aakaaza.x.at api.tho/even sUkSmaka.a.bit.subtle

.

Akhya

gamya

SaSTa.indriya

cit

evam Atma

.

anAkhya.tva.At agamya.tva.At .mana:.Manas.Mind .: SaSTa.in/when indriya.sense/sensory.sthiti.condition/state.e:

cit.Conscious/ever.mAtra.m evam.Atma.self.aNu.Atom.: .

AkAza.Space\sky.At api.even/indeed . sUkSma.subtle.ka.thing\ling. :

.

*sv.4 That self is subtler than even space since it has no name and cannot be described; and neither the mind nor the senses can reach it or comprehend it. It is pure consciousness.

*vlm.4. The soul which is Selfsame, with the intellect which is minuter than a particle of air, is that atomit_principle that thou dost inquire into, because it is a nameless minim imperceptible by the six organs of sense, and unintelligible to the mind. (Answer to the first question about the atom.

[A1]

rAkSasy uvAca |

ekasya aneka.saMkhyasya kasya aNor ambudher iva |

antar.brahmANDa.lakSANi lIyante budbudA iva ||

"What one atom is counted as

the tens of thousands found within

the Brahma.Egg, dissolving like

bursting bubbles in the ocean?"

Because it's indescribable,

because it's unapproachable

by the Mind and the five senses,

so measured Consciousness, the Self.

atom, is more subtle than Space.

 

चिद्.अणोः परमस्य_अन्तः द् _असद् _अपि वा

cit.aNo: paramasya_anta: sat_iva_asat_iva_api vA |

बीजे न्तर्.द्रुम.सत्ता_इव स्फुरति_इदम् जगत्.स्थितम् ॥३।८०।५॥

bIje_antar.druma.sattA_iva sphurati_idam jagat.sthitam ||3|80|5||

.

cit.aNo: paramasya_anta: sat_iva_asat_iva_api vA bIje_antar.druma.sattA_iva sphurati_idam jagat.sthitam

.

within a Consciousness.Atom of the Absolute

is the seemingly real

or else seemingly unreal

as

the inner.tree.reality in a seed sprouts

so

is this world.existence

.

*sv.5 The entire universe exists in the consciousness that is atomic, even as a tree exists within the seed: but, then the universe exists as consciousness and does not exist as the universe.

*vlm.5. Underlying the atomit_intellect, is the minute seed which contains this universe; but whether it is a substantial or unsubstantial reality, nobody can say. (This is the answer to the second question with regard to the mundane seed).

 

सत् किम्चिद् नुभूतित्वात् सर्व.आत्मकतया स्वतः

sat kiMcit_anubhUtitvAt sarva.AtmakatayA sva.ta: |

तदात्मकतया पूर्वम् भावाः सत्ताम् किल_आगतः ॥३।८०।६॥

tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata: ||3|80|6||

.

sat kiMcit_anubhUtitvAt sarva.AtmakatayA sva.ta: tadAtmakatayA pUrvam bhAvA: sattAm kila_Agata:

.

from the experience of being anything

thru your own state of All.Selfness,

by means of That.Selfness

former states

indeed come to reality

.

*sv. That consciousness exists, however, because such is the experience of all, and since it alone is the self of all. Since it is, all else is.

*vlm.6. It is called a reality from our notion of its being the soul of all by itself, and it is from that soul that all other existences have come in to being.

 

आकाशम् बाह्य.शून्यत्वाद् अनाकाशम् तु चित्त्वतः ।

AkAzam bAhya.zUnyatvAt_an.AkAzam tu cittvata: |

अतीन्द्रियत्वान् नो_किम्चित् स एव_अणुर् अनन्तकः ॥३।८०।७॥

ati.indriyatvAn_na.u_kiMcit_sa* eva_aNu:_anantaka: ||3|80|7||

.

AkAzam bAhya.zUnyatvAt an.AkAzam tu cittvata: ati.indriyatvAn_na.u kiMcit .

sa* eva_aNu:_anantaka:

.

what is Space

because of its external emptiness

but non.Space

from its nature as Consciousness,

beyond the senses

it is nothing.at.all,

it's only a boundless atom

.

*sv. ... It is: yet because it cannot be experienced by the mind and senses, it is not....

*vlm.7. It is a void from its outward inanity, but it is no void as regards its intellect (which is a reality); it is said to be nothing from its imperceptibility, but it is a subtile something from its imperishableness. (All finite bodies are unreal, the immortal soul is real, and identit_with the Absolute soul).

"What is the Space that is not Space?

What anything's nothing at all?

What is the "I" that you've become?

and what I am I, your Majesty?"

It is Space on.account.of its

external emptiness. It is

non.Space because.of its nature

as Consciousness. Because it is

beyond the senses, it's nothing.

at.all..an unbounded atom.

 

सर्व.आत्मकत्वाद् भुक्ते च तेन किम्चिन्_न किम्चन ।

sarva.AtmakatvAt_bhukte ca tena kiMcit_na kiMcana |

चिद्.अणोः प्रतिभा सा स्याद्_एकस्य_अनेकता_उदिता ।

cit.aNo: pratibhA sA syAt_ekasya_an.ekatA_uditA |

असत्या_इव यथा हेम्नः कटक.आदि तथा परे ॥३।८०।८॥

asatyA_iva yathA hemna: kaTaka.Adi tathA pare ||3|80|8||

.

sarva.AtmakatvAt_bhukte ca tena kiMcit_na kiMcana @ cidaNu.o: pratibhA sA syAt_ekasya_an.ekatA_uditA asatyA_iva yathA hemna: kaTaka.Adi tathA pare

.

and thus thru being an All.Self

it enjoys

anything anyhow

.

it seems

the radiance of a chit.Atom

:

a nonUnity arisen from One

as when the unreal in gold becomes jewelry in its perfection

.

*vlm.8. It is not a nothing from its being permeated in all things, (i.e. though all pervading yet it is an absolute entity); for all things are but reflexions of the minute Intellect, and its unity shines forth in the plurality, all which is as unreal, as the formal bracelet formed of the substantial gold.

*sv.8 7.8 That self is empty like space; but it is not nothingness, since it is consciousness. It is: yet because it cannot be experienced by the mind and senses, it is not. It being the self of all, it is not experienced (as the object of experience) by anyone. Though one, it is reflected in the infinite atoms of existence and hence appears to be many. *sv.8 This appearance is however unreal even as 'bracelet' is an imaginary appearance of gold which alone is real.

 

षो णुः परमाकाशः सूक्ष्मत्वाद् प्य्_अलक्षितः

eSa:_aNu: paramAkAza: sUkSmatvAt_api_alakSita: |

मनः.षष्ठ.इन्द्रिय.अतीतः स्थितः सर्वात्मको पि सन् ॥३।८०।९॥

mana:.SaSTha.indriya.atIta: sthita: sarvAtmaka:_api san ||3|80|9||

.

eSa:_aNu: paramAkAza: sUkSmatvAt_api_alakSita: mana:.SaSTha.indriya.atIta: sthita: sarvAtmaka:_api san

.

this aNu.Atom is transcendent Space

.

being

of subtle nature

it is

undefined,

beyond the scope of manas*Mind and its senses,

&

being

the self of all

.

*vlm.9. This minutial is the transcendal vacuum, and is imperceptible owing to its minuteness; and though it is situated in all things yet it is unperceived by the mind and external senses.

*vlm. ... the universal soul is known in its hidden form, like the unseen camphor by its smell.

ko'Nustama: prakAza: syAtko'Nurasti ca nAsti ca |

ko'NurdUre'py adUre ca ko'Nureva mahAgiri: ||3|80|9||

"What atom is both dark and bright?

what Atom both is and is not?

what Atom is both near and far?

what atom is a great mountain?"

This atom is transcendent Space,

but from its subtlety it has

no marks of definition. It

is situate beyond the Mind

and senses, though the self of all. .9.

*jd.9 eSo aNu: paramAkAza: .This atom is transcendent Space sUkSmatvAd api_alakSita: .but from its subtlety is undefined .without distinguishing marks

mana:.SaSTha.indriya.atIta: sthita: .being situate beyond the Mind and senses .

sarva.Atmaka:_api san .though being the self of all.

 

सर्वात्मकत्वान् न_एव_असौ शून्यो भवति कर्हि.चित्।

sarvAtmakatvAt_na_eva_asau zUnya:_bhavati karhi.cit|

यद् अस्ति न तद् अस्ति_इति वक्ता* मन्ता* इति स्मृतः ॥३।८०।१०॥

yat_asti na tat_asti_iti vaktA* mantA* iti smRta: ||3|80|10||

.

because.of its nature

as

the Self of all

it does not become empty anyhow

.

if you say

"What is, is not that",

you're considered.to.be a thoughtful speaker

.

*sv.10 It is not a void or nothingness: for it is the self of all, and it is the very self of one who says it is and of one who says (or thinks) it is not!

*vlm.10. Its universal pervasion cannot make it void and null, because all that is (existent) is not that (Intellect), which alone is known as the thinking principle, that makes us speak, see and act.

#karhi .कर्हि.— ind. Ved. When, at what time ? with अपि चिद् (api cid) and स्विद् (svid) at any time; यन्निर्मितां कर्ह्यपि कर्मपर्वणीम् (yannirmitāṃ karhyapi karmaparvaṇīm) Bhāg.5.17.24 +

* from sarva.Atmaka.tvAt .the condition of an instance of all.self .na_eva_asau – not indeed this .zUnya.empty/void.:_bhavati.becomes.karhi.whenever.cit yat asti na tat_asti_iti ."What is, is not that" .vaktA* mantA* iti smRta: .a thoughtful speaker so recalls

 

कयाचिद् अपि युक्त्या_इह सतो ऽसत्त्वम् न युज्यते ।

kayAcit_api yuktyA_iha sata:_asattvam na yujyate |

सर्वात्मा स्वात्म.गुप्तेन कर्पुरेण_इव दृश्यते ॥३।८०।११॥

sarva.AtmA sva.Atma.guptena karpureNa_iva dRzyate ||3|80|11||

.

kayA.cit_api yuktyA .with/by ¿what sort of reasoning .

iha.here/in.this.world @ the sat.Real/Being.So.a: is attva.reality/existentiality.m na.not yujyate. .sarva.all..AtmA.self sva.Ur.own..Atma.self.gupta.hidden.ena . karpura.camphor.eNa iva.like/as.if – dRzyate.is.see/known.to.be.

.

what sort of reasoning _is_ this

?

we do not speak of the nonexistence

of

what is So

.

the sarva.Atma*All.Self is seen to be

by your sva.Atma*own.self

just as camphor is known

by its fragrance

.

*vlm.11. No kind of reasoning can establish the non—entity of the real Ens (sat), because of it is not being seen by anybody. Yet the universal soul is known in its hidden form, like the unseen camphor by its smell.

 

चिन्मात्र.अणुः _इह सर्वम् किम्चिन् मनः.स्थितम्

cit.mAtra.aNu: sa* eva_iha sarvam kiMcit_mana:.sthitam |

किम्चिद् न्द्रिय.अतीत.रूपत्वाद् मलः स्थितः ॥३।८०।१२॥

na kiMcit_indriya.atIta.rUpatvAt_a.mala: sthita: ||3|80|12||

.

an atomic measure of Consciousness is here/in.this.world .sarva.everything.m kiMcit.whatever/anything.mana:.Manas.Mind..sthita.situate/seated.m na.not.kiMcit.whatever/anything.from/thru indriya.sense/sensory.atIta.gone.bryond.rUpatva.formation.At .amala.impure.: sthita.situate/existent.:

.

this atomic Consciousness

is

every anything seated here in manas*Mind

.

and nothing impure exists beyond its sensory form

.

*AB. "ka: sarva na ca kiMcit_ca" ... ||

*vlm.1:2. The unlimited soul resides in all limited bodies, and the atomic intellect pervades the vast universe; and it is in the same manner as the mind fills all bodies, in its purely subtile state unknown to the senses.

*sv.12 12.13 It alone is the self of all as consciousness; and it alone is the substance that makes the world.appearance possible.

***tt. . *aNu .*cidaNu . *cinmAtrANu . When used as a suffix, mAtra is commonly translated as "only " . and often this is adequate. In yv/FM, <.mAtra> always has a subtler sense. It is derived from the root >mA, "to measure". mAtra has, among other senses, the meaning "measure " (as in the "meter "of the poetic line). Thus *cinmAtra (cit.mAtra) is adequately rendered as "Consciousness.only", but is better read as "a measure of consciousness". When cit*Consciousness is affected as citta*Affection, it becomes *cinmaya cit.maya, Measured/Formed Consciousness.

* cit.Conscious.mAtra.measure/only..aNu.Atom: .sa* eva_iha – it/he is here/in.this.world .sarva.everything.m kiMcit.whatever/anything.mana:.Manas.Mind..sthita.situate/seated.m na.not.kiMcit.whatever/anything.from/thru indriya.sense/sensory.atIta.gone.bryond.rUpatva.formation.At .amala.impure.: sthita.situate/existent.:

 

स एव च_एको नेकश् च सर्व.सत्त्व.आत्म.वेदनात् ।

sa* eva ca_eka:_an.eka:_ca sarva.sattva.Atma.vedanAt |

स एव_इदम् जगद् धत्ते जगत्.को शस् तथा_एव हि ॥३।८०।१३॥

sa* eva_idam jagat_dhatte jagat.koza:_tathA_eva hi ||3|80|13||

.

it is both one & not.one

thru the knowledge of the all.existent.self

:

it alone presents this world

and in that very way is the world ensheathed in it

.

sas.he/it eva.indeed\only/very ca.and/also eka.only/one:_aneka.not.one/several: ca.and/also sarva.sattva.reality.AtmA.Aatmaa.self.vedana.At sas.he/it eva.indeed\only/very idam.this.here jagat.world dhatte.

jagat.world.koza.: tathA.thus eva.indeed\only/very hi.for/indeed

.

*vlm.13. It is one and all, the unity as well as plurality, by its being the soul of each and all, both singly as well as collectively, and its supporting and containing each and all by and within itself.

*sv.12 12.13 It alone is the self of all as consciousness; and it alone is the substance that makes the world.appearance possible.

.

 

इमाश् चित्त.महाम्भोधौ त्रिजगल्.लव.वीचयः ।

imA:_citta.mahAmbhodhau trijagat.lava.vIcaya: |

प्रजास् तस्मिन् कचन्त्य् अप्सु द्रवत्वाच् चक्रता* इव ॥३।८०।१४॥

prajJA:_tasmin kacanti_apsu dravatvAt_cakratA* iva ||3|80|14||

.

.

these whirlpools

in the great ocean of Affection

—the three worlds which the wise project in That—

are caused by the very nature of the running water

.

imAs citta.Chitta/Affective mind.mahA.great.ambhodhi.sea.au tri.three.jagat.world.lavaNa.salty.vicitra.various.aya: prajJa.A: tasmin.there kacanti.xx ap.su drava.tva.condition/.ity.At cakratAs.xx iva.like/as.if

.

*vlm.14. All these worlds are as little billows in the vast ocean of the divine Intellect; whose intelligence, like a liquid body, shows itself in the form of eddies in the water.

 

चित्त.इन्द्रिय.द्य्=अलभ्यत्वात् सो णुः शून्य.स्वरूपवत्

citta.indriya.Adi=alabhyatvAt sa:_aNu: zUnya.svarUpa.vat |

स्व.संवेदन.लभ्यत्वाद् .शून्यम् व्योम.रूप्य्_अपि ॥३।८०।१५॥

sva.saMvedana.labhyatvAt_azUnyam vyoma.rUpI_api ||3|80|15||

.

because

it can't be reached

by the Affective senses

the aNu.Atom seems to have an empty character

.

because

it can be reached

thru your own.awareness

it is not empty

though it has a spacious form

.

citta.Chitta/Affective mind.indriya.sense.organ.Adi.&c.alabhya. tva.condition/.ity.condition/.ity.At sas.he/it: aNu.Atom: zUnya.empty/void.svarUpa.own.nature.vat.like sva.own.self.saMvedana.labhya. tva.condition/.ity.At .not.zUnya.empty/void.m vyoma.spacious.sky..rUpi.formed api.even\very

.

*sv. Because this consciousness is beyond the reach of the mind and senses, it seems to be a void; but since it can be known by self.knowledge, it is not a void.

*vlm.15. This minutiae of the intellect being imperceptible to the senses and the mind, is said to be of the form of vacuity; but being perceived by our consciousness, it is not a nothing although of the nature of a void in itself.

 

सो हम् भवान् एव भवान् सम्पन्नो द्वैत..वेदनात्

sa:_aham bhavAn eva bhavAn sampanna:_advaita..vedanAt |

* भवान् भवेन् _अहम् जातो बोध..बृहद्..वपुः ॥३।८०।१६॥

sa* bhavAn na bhaven_na_aham jAta:_bodha..bRhat..vapu: ||3|80|16||

.

I am "Your Being",

being only a measure of existents produced thru knowledge of nonduality,

but that Being does not become.

Not."I"

is born as the vast Realization..Body

.

sas.he/it aham.I bhavan.hey.sir eva.indeed\only/very bhavan.hey.sir sampanna.produced/accomplished: advaita.nondual.vedana.feel/knowing.At sas.he/it bhavan.hey.sir na.not bhavet.becomes na.not aham.I jAta.born: bodha.Realization.bRhat.vapus.body

.

*jd. there is barely translatable wordplay here on the common address <bhavAn>, "Your Being", with the noun <bhava>, and the verb <bhavet>.

*sv.16 On account of the indivisibility of consciousness, I am you and you are me; but the indivisible consciousness itself has become neither I nor you!

*vlm.16. I am That and so art thou, by our conviction of the unity (of the spirit); but neither am I That nor thou art He, by believing ourselves as composed of our bodies only.

.

***tt... *vedana:, *vedanam .. knowledge [Perceptual Understanding], perception • feeling pain, full of aches • *vedanam .. the act of finding, falling in with (tasya) • compare *utkRSTa) *vedanA .. understanding .. vedana is derived from >vid, and refers to rational knowledge, just as *cetana derives from >cit, and refers to intuitive or irrational knowledge .. this Understanding or Apprehension can be Such or unSuch, So or not..So, true or false, like the apprehensions of rope and snake .. <etau vedana..zabdArthau rajju..sarpa..bhrama..upamau | asatyau uditau viddhi mRga..tRSNa.Ambhasau samau> FM.7.3.3 +

* sas.he/it aham.I bhavan.hey.sir eva.indeed\only/very bhavan.hey.sir sampanna.produced/accomplished: advaita.nondual.vedana.feel/knowing.At sas.he/it bhavan.hey.sir na.not bhavet.becomes na.not aham.I jAta.born: bodha.Realization.bRhat.vapus.body

 

त्वंता.अहंता.आत्मकम् सर्वम् विनिगीर्य_अवबोधतः

tvaMtA.ahaMtA.Atmakam sarvam vinigIrya_avabodhata: |

त्वम् _अहम् सर्वम् सर्वम् वा भवति स्वयम् ॥३।८०।१७॥

na tvam na_aham na sarvam ca sarvam vA bhavati svayam ||3|80|17||

.

a Selfling of "you"ness or "I"nesss

all

are swallowed in this understanding

.

no you,

no I,

no everything

or

everything becomes itSelf

.

tvaMtA.ahaMtA.Atmakam sarvam vinigIrya avabodhata: na tvam na aham na sarvam ca sarvam vA bhavati svayam

.

*sv.17 When the wrong notions of 'you' and 'I' are given up, there arises the awareness that there is neither you, nor I, nor everything; perhaps it alone is everything.

*vlm.17. Our egoism and tuism being got rid of by our knowledge of truth, we cease to be the ego and tu; and so all other persons lose all their properties (vlmayam or sUm) in the sole Unity.

 

गच्छन् न गच्छत्य्_एषो ऽणुर् योजन.ओघ..गतो ऽपि सन् ।

gacchan na gacchati_eSa:_aNu:_yojana.ogha..gata:_api san |

संवित्त्या योजन.ओघत्वम् तस्य अणोर् अन्तरे स्थितम् ॥३।८०।१८॥

saMvittyA yojana.oghatvam tasya aNo:_antare sthitam ||3|80|18||

.

going, this Atom does not go

though it has traveled so many leagues

thru its Awareness

a sea of leagues exists

within

that Atom

.

gacchan na gacchati eSa: aNu: yojana.ogha..gata: api san saMvittyA yojana.oghatvam tasya aNo: antare sthitam

.

*vlm.18. This particle of the intellect is immovable, though it moves thousand of miles over; and we find in our consciousness many a mile to be composed in this particle.

"Going, what's it that doesn't go?

resting, what's it that does not rest?

What is the consciousness of stone?

and what makes pictures in the sky?"

This Atom moves does not move,

though having traveled many leagues:

because.of its Awareness all

those leagues are found in that Atom.

 

न गच्छत्य्_एष यातो ऽपि सम्प्रा_प्तोx ऽपि च न_आगतः ।

na gacchati_eSa* yAta:_api samprApta:_api ca na_Agata: |

स्व.सत्ता.आकाश..कोश.अन्तर्..वासित्वाद् देश..कालयोः ॥३।८०।१९॥

sva.sattA.AkAza..koza.antar..vAsitvAt_deza..kAlayo: ||3|80|19||

.

na.not gacchati.going. eSas.this.one yAta.having.come: api.even\very samprApta.attained/gathered: api.even\very ca.and/also na.not Agata.having.come: sva.own.self.sattA.Realness.AkAza.sky.Space.koza.sheath\cocoon.antar.inner.vAsi.dwelling.tva.condition/..ity.At deza.place.kAla.time.2.yo:

.

it does not go tho it has come

and tho attained yet it's not reached

because of the nature of its own reality.space

as in a cocoon

thru its abidance

in place and time

.

*sv. The self does not go nor does it ever come: for space and time derive their meaning from consciousness alone. Where can the self go when all that is is within it?

*vlm.19. The mind is firmly seated in the vacuous intellect, from which it never stirs, though it goes to all places where it is never located. (This is the answer of what moveth not).

*

na.not gacchati.going. eSas.this.one yAta.having.come: api.even\very samprApta.attained/gathered: api.even\very ca.and/also na.not Agata.having.come: sva.own.self.sattA.Realness.AkAza.sky.Space.koza.sheath\cocoon.antar.inner.vAsi.dwelling.tva.condition/..ity.At deza.place.kAla.time.2.yo:

 

 

गम्यम् यस्य शरीर.स्थम् क्व किल असौ प्रयाति हि

gamyam yasya zarIra.stham kva kila asau prayAti hi |

कुच.कोटर.गः पुत्रः किम् मात्रा_अन्यत्र वीक्ष्यते ॥३।८०।२०॥

kuca.koTara.ga: putra: kim mAtrA_anyatra vIkSyate ||3|80|20||

.

gamya.m yasya.of.which/whose zarIra.body.stha.standing/situate.m kva.where kila.indee