fm4045 2.ja01-02 Apparent Reality .z51

[jivadas]

 

fm4045 2.ja01-02 Apparent Reality .z51

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0

 

 

 

Oॐm

 

 

 

Apparent Reality

 

 vasiShTha said—

 

जगत् संपन्नम् एव इदम् संपन्नम् किंचिद्_एव न ।

jagat sampannam eva idam sampannam kiMcit_eva na |

शून्यम् एव च भा-मात्रम् मनो-विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA-mAtram mana:vilasitam sthitam ||4|45|01||

.

tho this world has come.together

it has not come.together at-all

for it is both empty and a light-formation

situate as the play of manas.Mind.

~sv. VASISTHA continued: O rAma, though this universe seems to exist, nothing really exists as the universe. It is but the appearance or reflection of the infinite consciousness, which alone is the reality.

~vlm.1 Vasishtha continued: "The world appearing as substantial, has nothing substantive in it; it is all a vacuity and mere representation of the imageries and vagaries of the mind.

~m. O Rāma, this mutable world is a becoming, an accomplishment. There is nothing that is not a becoming in that (this is not separately made or structured). It is a gleaming, glittering flash. It is void but abides as a luminous response to ideation.

~AS: This world (jagat) is indeed formed (sampannam eva- has come into existence) (and yet) nothing (na kiJcit ) has come into existence; It is just an appearance (bhA-mAtram) though just void (zUnyam eva) and just a play of the mind! (mano-vilasitam sthitam).
*AS. The idea is that you see this world, but it has an empty basis and it is only your imagination which gives it its shape.

न देश.कालाव्_एतेन ब्रह्माण्डेन_आवृत्तौ स्थितौ ।

na deza.kAlau_etena brahmANDena_AvRttau sthitau |

मनाग्.अपि महारूपवता अप्य्_आकाश-रूपिणा ॥४।४५।२॥

manAk.api mahArUpavatA api_ AkAsha-rUpiNA ||02||

.

na deza-kAlau - not place and time =

etena brahmANDena AvRttau - by this brahma-Egg whirled/set-in-motion =

sthitau - are existent =

manAg.api mahArUpavatA - but only w/ the Great Form =

api AkAsha-rUpiNA - only the Space-Formation.

~m.2 Even a little of the time and space continuum is covered by this universe.

~vlm.2. Neither is time nor space filled by any world at all, but by the great spirit, who has no form except that of vacuum. (The spirit of God fills the infinite vacuity from all eternity).

~sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

*jd. desha-kAla is a compound commonly translated as "space & time".

I reserve the term "Space" for empty all-pervasive Consciousness,

which is manifest in a place at a time.

*AS: Here is another misinterpreted root form: AvRta. The word is incorrectly typed as AvRttau (which changes the root and also messes up the meter - this should have been AvRtau). The form A+vRta comes from the root vR which means to select/choose. Here the meaning with prefix A becomes covered. My meaning is:
~AS: Though this cosmic egg (brahmANDa the whole universe) is expansive like the great space (AkAza-rUpi and mahArUpavat ) it does not cover (na AvRtau) - even a little (manAk api) any space or time (deza-kAla). The idea is that it is nowhere ever!
Even if AvRtta were to be the right word, its meaning has nothing to do with whirl/set in motion. It seems to be mistakenly related to the Avartana (rotation or repeated action). The root vRt has the sense of to be/exist. Compare with vRtti.

 

एतत् संकल्प-मात्र-आत्म स्वप्न-दृष्ट=पुर+उपमम् ।

etat saMkalpa-mAtra-Atma svapna-dRSTa=pura+upamam |

यत्र एव तत्र तत् शून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra eva tatra tat zUnyam kevalam vyoma saMsthitam ||03||

.

this self is a conception made like a city seen in a dream:

wherever it appears, it is

nothing but total emptiness established in the spacious sky.

etat saMkalpa-mAtra-Atma

this conception-made=self

svapna-dRSTa=pura+upamam

like a city seen in a dream

yatra eva tatra

wherever, there

tat zUnyam kevalam

it is totally empty

vyoma saMsthitam

situated in the spacious sky.

~m.3 This world is a mere mental fancy like a city-in-dream. It is merely ether wherever it abides.

~vlm.3. This is all imaginary, and as visionary as a city seen in a dream; whatever is seen any where is fallacy, and existing in the infinite vacuity. (All is void amidst the great void of brahma's Mind).

~sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

 

अभित्ति-राग-रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti-rAga-racanam api dRSTam asat.mayam |

अकृतम् कृतम् एव एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva_etat_vyomni citram vicitrakam ||04||

.

abhitti-rAga-racanam api - x =

dRSTam asan.mayam - a perception consisting of what's not So +

akRtam kRtam eva etat - this is undone though done =

vyomni citram vicitrakam - a marvelous picture in the spacious sky.

~m. It is a boundless formation and composition. It is visible. Even so it is non-existent and unreal. It is not built or structured. It is like a strange and wonderful figure in the ether.

~vlm. It is a painting without its base, and a vision of unrealities; it is an uncreated creation, and a variegated picture in empty air (without its canvas).

~sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

 

मनसा कल्पितम् सर्वम् देह.आदि-भुवन.त्रयम् ।

manasA kalpitam sarvam deha.Adi-bhuvana.trayam |

संस्मृतौ कारणम् च एतच् चक्षुर् आलोकने यथा ॥४।४५।५॥

saMsmRtau kAraNam ca etat_ cakSu:_ Alokane yathA ||5||

.

everything

is the construction of Mind

—the body and its parts, and the three worlds—

and this

is the cause of

and remembrance is the cause, just as the eyes cause our percepton.

~vlm. ... Reminiscence is the cause of these creations, as the eyesight is the cause of vision.

 

आभास.मात्रम् हि जगद् धटावट-पद-भ्रमै: ।

AbhAsa.mAtram hi jagat_ dhaTAvaTa-pada-bhramai: |

आवर्तते न सद्रूपात् पृथक्.कुड्यादय: स्थिता: ॥४।४५।६॥

Avartate na sadrUpAt pRthak.kuDyAdaya: sthitA: ||06||

.

AbhAsa.mAtram hi jagad -

the world is only a projection shining-forth =

dhaTa-avaTa-pada-bhramai: - w dhaTa-hole-pada-bhrama =

Avartate na sadrUpAt - x =

pRthak.kuDya-Adaya: sthitA: - those separate.wall-&c situate ones.

~m. This world, the pots, the clothes, the trees are mere luminous reflections of The Absolute Self. The cyclical and individual existence of walls etc is not because they are real.

~vlm. The pageantry of the world is an erroneous representation, like the elevations and depressions in a painting; they are not distinct from the supreme spirit, in which they are situated as buildings stand on their foundation. (Or as statues in bas-relief).

#dhaTa: a scale, balance; the astro. sign Libra. #dhaTA old clothing; underwear.

#avaTa: a hole (in the ground), cavity (in a tooth).

 

http://faculty.ucc.edu/biology-ombrello/pow/mulberry tree.htm

 

मनसेदम् शरीरम् हि वासनार्थम् प्रकल्पितम् ।

manasA_idam zarIram hi vAsanA-artham prakalpitam |

कृमिकोशप्रकारेण स्वात्मकोश इव स्वयम् ॥४।४५।७॥

kRmi-koza-prakAreNa sva.Atma-koza iva svayam ||07||

.

for this body has been fashioned

by the vAsanA.Imprinting of manas.Mind

just as a silkworm makes its own covering.

 

न तद् अस्ति च यन् नाम चेत:संकल्पम् अम्बरम् ।

na tat_ asti ca yat_ nAma ceta:saMkalpam ambaram |

न करोति न वाप्नोति दुर्गम् अप्य्_अति.दुष्करम् ॥४।४५।८॥

na karoti na vA_Apnoti durgam api_ ati.duSkaram ||08||

.

na tat_ asti ca - and that is not

yan nAma ceta:saMkalpam ambaram - what they call the Sky of Affective Conceptuality =

na karoti - it does not do

na vA Apnoti - nor does it get

durgam api_ ati.duSkaram - however hard or difficult.

.

~m.8 There is nothing that is impossible for the vast mind of great resolutions and determinations. There is nothing that it cannot do or acquire or attain.

~vlm.8. There is nothing which the mind can not get or build in its empty imagination, however difficult or unattainable it may appear to be.

~sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

सर्व.शक्ति-धरे देवे का नाम ननु शक्तय: ।

sarva.zakti-dhare deve kA nAma nanu zaktaya: |

न संभवन्त्य् आश्रियन्ते याभि: अन्तर्.मन:गुहा: ॥४।४५।९॥

na saMbhavanti_ Azriyante yAbhi: antar.mana:guhA: ||9||

and what powers do not accrue

to a god possessed of every power

Azriyante yAbhi: antar.manaH-guhA: - x.

~m.9 What are the powers that even gods possess that are not possible and resident inside the cave of mind?

~vlm.9. What impossibility is there of the same powers residing in Omnipotence, which are possessed by the mind in its secluded cell? (The spiritual powers must be greater than the mental).

~sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

सत्ता-असत्ते पदार्थानाम् सर्वेषाम् सर्वदा एव हि ।

sattA-asatte padArthAnAm sarveSAm sarvadA eva hi |

महाबाहो संभवत: सर्व-शक्तौ विभौ सति ॥४।४५।१०॥

mahAbAho saMbhavata: sarva-zaktau vibhau sati ||10||

.

sattA-asatte – the Reality & unReality =

padArthAnAm sarveSAm – of all things =

sarvadA eva hi - x =

mahAbAho – , Master Archer, =

saMbhavata: sarva-zaktau vibhau sati - x.

~m.10. O mighty Rāma, all real and unreal things exist and shine due to the might and prowess of mind.

~vlm.10. It is not impossible, O rAma! for any thing to be or not to be at any time or always, when there is the omnipotent Lord, who can create or annihilate all things at his will. (The positive and the negative are co-eternal with the eternal Mind, though it is an impossibility in the order of nature, as; "It is impossible for the same thing to be, and not to be at the same time." Locke).

~sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

पश्य भावनया प्राप्तम् मनसा एव आत्म.जम् वपु: ।

pazya bhAvanayA prAptam manasA_eva_Atma.jam vapu: |

तस्मात् तत्-कलनाम् राम सर्व.शक्ति-युताम् विदु: ॥४।४५।११॥

tasmAt tat-kalanAm rAma sarva.zakti-yutAm vidu: ||11||

.

pazya - look at it

bhAvanayA prAptam - by its affective feeling it is got

manasA eva - by manas.Mind alone

Atma.jam vapu: - the body born-of the Self

tasmAt - from That

tat-kalanAm - a bit of That, rAma,

sarva.zakti-yutAm vidu: - they know as derived from the AllPower.

~m.11 Look at your body Rāma. This has come to you because of the musing of mind. And so the inventions and imaginations of mind are very powerful say the wise.

~sv.11 All the powers that are inherent in the mind and by which this world has been brought into being are found in the infinite consciousness. Hence, the sages have declared that the mind is omnipotent.

~vlm.11. Mind that, when the mind is empowered to make its own body, and to form others in its imagination, how much more is the power of the almighty to make and unmake all things at his will.

 

स्व.संकल्प-कृता: सर्वे देव.असुर-नर=आदय: ।

sva.saMkalpa-kRtA: sarve deva.asura-nara=Adaya: |

स्व.संकल्प-उपशमने शाम्यन्ति अ.स्नेह-दीपवत् ॥४।४५।१२॥

sva.saMkalpa-upazamane zAmyanti a.sneha-dIpavat ||12||

.

made of their own conception

all the Gods & all the Darklings & all the Humans too

subside

when their self-conceptions have subsided

—

like lamps without oil

.

 

आकाश-सदृशम् सर्वम् कलना.मात्र-जृम्भितम् ।

AkAza-sadRzam sarvam kalanA.mAtra-jRmbhitam |

जगत् पश्य महाबुद्धे सु.दीर्घम् स्वप्नम् उत्थितम् ॥४।४५।१३॥

jagat pazya mahAbuddhe su.dIrgham svapnam utthitam ||13||

.

आकाश-सदृशम् सर्वम्

it is all like AkAsha Space

कलना.मात्र=जृम्भितम्

blossoming in Affective forms.

जगत् पश्य

see the world

महा-बुद्धे

clever man

सुदीर्घं स्वप्नम् उत्थितम्

as the arising of a long dream.

~m.13 O intelligent Rāma, all is like void of space/sky. It is only an exuberance of imagination. Look at this world as product of a long dream.

~vlm.13. Behold the sky and all things under it to be displayed by the divine will, and understand the universe as the visionary scene of thy dream laid open to thy sight.

#jRmbh open, spread-out, blsoom #jRmbhita. opened , expanded , enlarged , increased MBh. vii , 8198 Katha1s. lxiv , lxxi ; . jRmbhitam bursting , opening , unfolding Katha1s. xxvi , 89.

 

न जायते न म्रियते इह किंचित् कदा.चन ।

na jAyate na mriyate iha kiMcit kadA.cana |

परमार्थेन सुमते मिथ्या सर्वम् तु विद्यते ॥४।४५।१४॥

paramArthena su.mate mithyA sarvam tu vidyate ||14||

.

nothing is born here

nothing dies

—

nothing at any time at-all

—

for

(in the Higher Sense, wise boy)

everything

is known.to.be

false

.

~vlm. ... because every thing is a nullity in its true sense.

 

न वृद्धिम् एति नो ह्रासम् यन् न किंचित् कदा.चन ।

na vRddhim eti no_ hrAsam yat_ na kiMcit kadA.cana |

किम् वा तनु भवेत् तत्र कस्य का नाम खण्डना ॥४।४५।१५॥

kim vA tanu bhavet tatra kasya kA nAma khaNDanA ||15||

.

what does not grow & does not shrink

is not

anything anywhen

:

what would become a body in it?

what portion can it be?

of what?

 

भूम-भूतम् स्वकाया_त्थम-पश्यन् निपुणम् दृशा ।

bhUma-bhUtam svakAyA_uttham_apazyan nipuNam dRzA |

राघवाऽमहता स्वान्त: किम् अज्ञ इव मुह्यसि ॥४।४५।१६॥

rAghava_amahatA svAnta: kim ajJa iva muhyasi ||16||

.

bhUma-bhUtam – a being from bhUma.Plenty =

svakAyA: - each in hir.own body =

uttham - sprung.up =

apazyan - not see/knowing =

nipuNam - abundance =

dRzA – thru Witness, rAghava,

a.mahatA sva-anta: - by the lowly within

kim ajJa: iva muhyasi

why be deluded like the ignorant?

#bhUma has the sense of Perfection*, but also of Plenty.

it is to >bhU as karma is to >kR.

~AB. bahor bhAvo bhUmA tathA-bhUtam ||

~m.16 O Rāghava, without seeing the abundance of beings emerging from the body of mind with your trained eye, why are you getting deluded in your heart by false knowledge?

~vlm.16. rAma! seeing by thy keen sightedness, that all these bodies are bodiless (I. e. only imaginary beings), why shouldst thou fall into the error (of taking them for realities?).

*AB. bahor bhAvo bhUmA tathAbhUtam | a-paricchinnam iti yAvat | svakAyAd uttham muJjeSIkavat (like blades of muJja grass) pRthak.katama-pazyan a-mahatA paricchinna-Atma-darzanena kim muhyAsi ||

*Ott.bhU -> #bhUma भूम #bhU -> #bhUma, #upAdhi – ramaNa, Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma is the supreme - yatra na anyat pazyati yatra nAnyat zRNoti, sa bhUma, ("Where one does not see any other, hears nothing, it is perfection"). It is indefinable and indescribable. It is as it is. bhUma alone is. Nothing else. It is the mind, which says all this. " •• "D.: Transcending the mind I feel the vastness. " •• "M.: Yes, yes.... " • upAdhi sarva.Arambha-parityAgI sarva.upAdhi-vivarjita: | sarva.AzA-samparityAgI jIvanmukta iti smRta - y5074.038, vwv.2346>

 

मृगतृष्णा यथा तापान् मनसो अनिश्चयात् तथा ।

mRgatRSNA yathA tApAn manasa:_ anizcayAt tathA |

असन्त इव दृश्यन्ते सर्वे ब्रह्मादयोsप्य्_अमी ॥४।४५।१७॥

a-santa_ iva dRzyante sarve brahma.Adaya:_ api_ amI ||17||

.

like mirages

from the heat

thus

from the uncertainty of manas.Mind

altho not being, all these are known

—

even brahmA and the other Gods

.

* this would include the murderous Jehovah, Allah, and similar deities.

~vwv.1384.y4.45.17. As mirages are seen on account of heat, so, all these unreal entities, even brahmA and the like, are seen, as it were, by the firm belief of the mind.

~m.17 The heat/hotness of mirage is a mental determination/image. In the same way all that is manifest, including brahma and such, is unreal.

~vlm.17. As the mirage is made to appear by the heat of the sun, so do these false appearances seem as true to thee from the certainty of thy mind. So also are brahmA and others but creatures of thy fancy.

 

द्विचन्द्र-विभ्रम-प्रख्या मनोरथ.वद् उत्थिता: ।

dvicandra-vibhrama-prakhyA manoratha.vad utthitA: |

मिथ्याज्ञान-घना: सर्वे जगति आकार-राशय: ॥४।४५।१८॥

mithyAjJAna-ghanA: sarve jagati AkAra-rAzaya: ||18||

.

delusions rise like a double moon

Affective fantasies

Mind-chariots

!

they are all materialized false Knowledge

a bunch of formations in a world

.

~vlm.18. They are as false as the sight of two moons in the sky by thy false imagination, it is the great fallacy of thy mind, that represents these false forms of the world before thee.

 

यथा नौ-यायिनो मिथ्या स्थाणु-स्पन्द-मतिस् तथा ।

yathA nau-yAyino mithyA sthANu-spanda-matis tathA |

अ-सत्या एव उत्थिता नित्यम् आकाराणाम् परम्परा ॥४।४५।१९॥

a-satyA eva utthitA nityam AkArANAm paramparA ||19||

.

as

a boat-goer loses his sense of stability

so

in unreality everywhere is

a constant procession of embodiments

:

~vwv.1385.y4.45.19. As the notion of movement of a pillar arises falsely for a passenger in a boat, so, the succession of forms rising eternally is only unreal.

~m.19 Just like the rows which are on the coast line appear as if shaking to a person in a boat, all the shapes and forms are products of unreality.

~vlm.19. As the passenger in a boat sees the fixed objects on earth to be moving about him, so these varieties of visible objects offer themselves to thy view.

What does fallen.together mean? Can't we just use manifested or some simple word? Is there a reason why you chose that specific word? – lokesh �

#sthA -> #sthANu . स्थाणु [स्था-नु पृषो˚ णत्वम्] Firm, stable, immoveable; nitya: sarvagata: sthANur acalo ayam sanAtanaH, नित्यः सर्वगतः स्थाणुरचलो$यं सनातनःBg.2.24; Mb.1.34.5. • A stake, post, pillar; अपि स्थाणुवदासीनः Pt.1.49; किंस्थाणुरयमुत पुरुषः. • Stump, trunk; लता वल्लीश्च गुल्मांश्च स्थाणूनश्मन एव चRā~m.2.8.. • -m/n.- a pillar (as symbol of motionlessness) RV.; anything stationary or fixed; a partic. posture in sitting. Comp. #sthANubhUta . -भूत become motionless (as the trunk of a tree). y4045.019

*jd.19 - yathA nau-yAyina: - as for a boat-goer = mithyA - falsely = sthANu-spanda-matis tathA – a stable frame of mind thus = asatyA eva utthitA - unreality everywhere = nityam AkArANAm paramparA - a constant parade of formations.

 

इन्द्रजालम् इदम् विद्धि माया-रचित=पञ्जरम् ।

indrajAlam idam viddhi mAyA-racita=paJjaram |

मनो-मनन=निर्माणम् न सन् न असद् इव स्थितम् ॥४।४५।२०॥

mana:-manana=nirmANam na sat_ na asat_ iva sthitam ||20||

:

know

this to be a magic

show

:

a mAyA-fabricated cage of bone

made of mentation by manas.Mind

:

as.if neither really nor unreally existent

.

~m.20 All that is in this world is mere jugglery. It is a design of the deceitful ‘māya’. It is structured by mental ideas and thoughts. All is neither existence nor non-existent.

~vlm.20. Know the world as an enchanted scene, presented by the magic of thy error (mAyA); it is a fabrication of the working of thy mind, and is a nullity though appearing as a reality.

 

ब्रह्म एव इदम् जगत् सर्वम् अन्यतायास् तत: कुत: ।

प्रसङ्ग: कीदृश: को असौ क्व वा सा परितिष्ठति ॥४।४५।२१॥

brahma eva idam jagat sarvam anyatAyA:_ tata: kuta: |

prasaGga: kIdRza: ka:_ asau kva vA sA paritiSThati ||21||

.

brahma eva idam jagat sarvam

this entire world is only the brahman Immensity.

anyatAyAs tata: kuta:

where is anything other than That?

prasaGga: kIdRza: ko asau

what and how is this happening?

kva vA sA paritiSThati

or where does it abide? what's its fixed address?

~m.21 All is Brahman here. Where is the question of any other thing? What else can abide in this?

~vlm.21. All this world is Brahma, what else is there beside him? What other adjunct can he have, what is that? Whence did it come, and where is it situated?

 

"अयम् गिरिर् अयम् स्थाणुर्" इत्य् आडम्बर-विभ्रम: ।

"ayam giri:_ ayam sthANu:_" iti_ ADambara-vibhrama: |

मनसो भावना-दार्ढ्याद् असन् सन्-न् इव लक्ष्यते ॥४।४५।२२॥

manasa:_ bhAvanA-dArDhyAt_ asan san_ iva lakSyate ||22||

.

ayam giri:

"This is a mountain,

ayam sthANur

this is a pillar,"

ity ADambara-vibhrama:

beating the drum of delusion thus

manasa: bhAvanA-dArDhyAt

from the firm conviction of manas.Mind

a.san san-n iva lakSyate

the not.So is made.to.appear as.if So.

~m.22 ‘This is a hill. This is immobile’ such vain pronouncements arise because of strong mental ideations. And so the unreal appears real.

~vlm.22. That this is a mountain and that is a tree, are appendages affixed by our error and mistake, it is the prejudgment of the mind, that makes the unreality appear as a reality.

 

प्रपञ्च-पतन=आरम्भम् प्रमत्तस्य इदम् जगत् ।

prapaJca-patana=Arambham pramattasya idam jagat |

स.काम-तृष्णा=मननम् त्यक्त्वा अन्यद् राम भावय ॥४।४५।२३॥

sa.kAma-tRSNA=mananam tyaktvA anyat_rAma bhAvaya ||23||

.

प्रपञ्च-पतन-आरम्भम्

the falling-into material matters

prapaJca, the five senses &c

प्रमत्तस्य

of a drunk / madman / lecher

इदं जगत्

is this world.

स.काम-तृष्णा=मननम् त्यक्त्वा

having forsaken thoughts thirsting with desire

अन्यत् राम भावय

let your feeling, #rAma, be different.

~m.23 This world is an intoxicated person’s descent into phenomena. Give up the thinking associated with desire and agreed. And think beyond O Rāma.

~vlm.23. The world is the creation of error and idol of fools; shun your fond desire and thoughts of it, rAma, and think of thy unworldly soul.

Falling-into materiality—for any drunken fool this is the world, #rAma.

Only give-up thoughts thirsting-for desire and find a different delight.

 

यथा स्वप्नो महारम्भो भ्रान्तिर् एव न वस्तुत: ।

yathA svapna:_ mahArambha:_ bhrAnti:_ eva na vastuta: |

दीर्घ-स्वप्नम् तथ एव इदम् विद्धि चित्त-उपपादितम् ॥४।४५।२४॥

dIrgha-svapnam tathA_eva_idam viddhi citta-upapAditam ||24||

.

just as a dream adventure is only an insubstantial delusion,

this too is just a long dream

:

know it as brought.about by chitta.Affection.

~m.24 Just as even great initiatives in a dream ...

~vlm.24. It is as false as the visionary scene of a prolonged dream...

~vwv.697. ... know this (world-experience) as a long dream brought about by the mind.

 

दृश्यमान-महाभोगम् गृह्यमाणम् अ-वस्तुकम् ।

dRzyamAna-mahAbhogam gRhyamANam a-vastukam |

कोशम् आशा-भुजङ्गानाम् संसार-आडम्बरम् त्यज ॥४।४५।२५॥

kozam AzA-bhujaGgAnAm saMsAra-ADambaram tyaja ||25||

.

dRzyamAna-mahAbhogam - x =

gRhyamANam a-vastukam – grasping the insubstantial +

kozam AzA-bhujaGgAnAm – a pit of hopeful snakes =

saMsAra-ADambaram tyaja - forsake the noisy/tumultuous saMsAra.

~m.25 Cast away this visible exuberance of pleasure, this agreeable looking disagreeable thing, this casket of serpents of desires.

~vlm.25. Shun this grand display of the world, which is so substantial to sight, and so inane when felt; It is the den of the dragons of desire, foaming with the poison of their passions.

 

असद् एतद् इति ज्ञात्वा मा अत्र भावम् निवेशय ।

a-sat_ etat_ iti jJAtvA mA_atra bhAvam nivezaya |

अनुधावति न प्राज्ञो विज्ञाय मृगतृष्णिकाम् ॥४।४५।२६॥

anudhAvati na prAjJa:_ vijJAya mRga.tRSNikAm ||26||

.

unreal

:

so having known this

do not feel it to be.

a wise man does not pursue it

having understood it as a kind of mirage.

 

स्व.संकल्पात् स्वरूप-आढ्याम् मनोरथ.मयीम् श्रियम् ।

sva.saMkalpAt svarUpa-ADhyAm manoratha.mayIm zriyam |

यो_sनुगच्छति मूढात्मा दु:खस्य एव स भाजनम् ॥४।४५।२७॥

ya:_anugacchati mUDhAtmA du:khasya eva sa bhAjanam ||27||

.

from self-conception, its nature

ripening, come the wonderful

constructs of fantasy. When some

foolhardy self follows this course,

he comes to his share of sorrow.

sva.saMkalpAt

from self-conception

svarUpa-ADhyAm

its nature ripening

manoratha.mayIm zriyam

becomes wonderful constructs of fantasy.

ya: anugacchati mUDha-AtmA

when some foolish self goes this way

du:khasya eva sa bhAjanam

he's the partaker of sorrow.

~m.27 This is full of self-conceived forms and shapes full of wishful objects. Those who chase them are foolish and deserve only sorrow.

~sv.27 He who runs after the objects created by his own mind surely comes to grief. This world-appearance has come into being on account of desire; it will cease only when desire ceases to arise (not when you turn against or hate it).

~vlm.27. The foolish man that runs after some imaginary object of his heart's desire, is surely exposed to trouble and disappointment for his folly.

 

वस्तुन्य् असति लोको अयम् यातु कामम् अ.वस्तुनि ।

vastuni_ asati loka:_ ayam yAtu kAmam a-vastuni |

यस् तु वस्तु परित्यज्य यात्य् अवस्तु स नश्यति ॥४।४५।२८॥

yas tu vastu parityajya yAti_ a-vastu sa nazyati ||28||

.

when the substantial* is unreal

people come.to desire the insubstantial.

as.for those who forsake the substantial

reaching the insubstantial

they are destroyed

.

* vastu is the substantially "real", like "real estate".

~vlm.p.28 Whoever desires to have anything in this world, after knowing it as an unreality, surely perishes with his soul for his forsaking the reality.

 

मनो-व्यामोह एव इदम् रज्ज्वाम् अहि-भयम् यथा ।

mana:vyAmoha_ eva_idam rajjvAm ahi-bhayam yathA |

भावना.मात्र-वैचित्र्याच् चिरम् आवर्तते जगत् ॥४।४५।२९॥

bhAvanA.mAtra-vaicitryAt_ ciram Avartate jagat ||29||

.

mano-vyAmoha eva idam - x =

rajjvAm ahi-bhayam yathA - like the rope and fear of a snake =

bhAvanA.mAtra-vaicitryAt ciram Avartate jagat - x.

#muh #Amuh #vyAmuh

~vwv.1384.y4.45.29. This (appearance of the world) is only a delusion of the mind, as there is the fear of a snake in the rope. The world revolves for a long time on account of the diversity of imagination alone.

~vlm.29. It is only that error of the mind, which makes it mistake a rope for a snake; and it is the variety of the thoughts and pursuits of men, that makes them roll about in the world.

~m.29 All this is mere delusion of the mind like the rope-serpent illusion. This world revolves around multitude of funny ideas and musings.

 

असद् अभ्युदितैर् भावैर् जल.अन्तश् चन्द्र.वच् चलै: ।

asad abhyuditai:_ bhAvai:_ jala.anta:_ candra.vat_ calai: |

वञ्चयते बाल एव इह न तत्त्व.ज्ञो भवादृश: ॥४।४५।३०॥

vaJcayate bAla_ eva_iha na tattva.jJa:_ bhavAdRza: ||30||

.

the unreal

appears

thru realized feelings

like moonlike stirrings in the water

.

only children are moved in this way

not Knowers of Thatness

like Your Grace

.

 

य: इमम् गुण-संघातम् भावयन् सुखम् ईयते ।

ya: imam guNa-saMghAtam bhAvayan sukham Iyate |

प्रमार्ष्टि स जडो जाड्यम् वह्नि-भावनया स्वया ॥४।४५।३१॥

pramArSTi sa jaDa:_ jADyam vahni-bhAvanayA svayA ||31||

ya: - one who is =

imam guNa-saMghAtam - this coagulation of qualities =

bhAvayan sukham Iyate - imagining that he goes to pleasure

pramArSTi sa: - he rubs =

jaDa: jADyam - x =

vahni-bhAvanayA svayA - by the fire of his own imagining.

~m.31 If a fellow expects happiness from this phlegmatic formation of qualities, he is like a fool who tries to cure his disease by an imagined fire.

~vlm.31. He who pursues the virtues for his future happiness, surely kindles the fire of his intelligence to destroy the frost of his ignorance.

हन् #han -> #samhan -> #saMghAta #saGghAta -m.- striking together, crushing • closing (of a door &c.) • combat • condensation, compression, thickening (into materiality, cf. ghana of a cloud or a concept) • compactness, hardening • close union or combination, cluster • a company of fellow-travellers • (in gram.) a compound as a compact whole (opp. to its single parts) • a vowel with its consonant (opp. to <varNa>, "a letter").

#pramArSTi – rubbing together

 

असद् एव इदम् आभोगि दृश्यते जल-पञ्जरम् ।

asat_eva idam Abhogi dRzyate jala-paJjaram |

मनो-मनन-निर्माण-हृदये नगरम् यथा ॥४।४५।३२॥

mano-manana-nirmANa-hRdaye nagaram yathA ||32||

.

altho unreal

this pleasure

is seen to be a sprung trap

like

a city built of Mind's mentation in the Heart

.

~AS. Yes, this ( jala-paJjaram) is a problematic word. The AB commentary has chosen to resolve it with a standard trick of commentators--laDayo: abhedAt jaDa-saMbhUtam dehAdi = Since <la> and <Da> are same (equivalent) bodies and other life forms born in the jaDa material world. • If you wish to avoid this trick, you may use the modern science which may say that the body is mostly water--so a water-frame!
Either way, it is saying the visible life is illusory as the city created by imagination.

~m.32 This body is completely unreal. It is like a city structured in heart by mental ideation.

~vlm.32. All the gross bodies that are seen here in this world, are all the creatures of the working of the mind, as the building of aerial castles in our thought.

*jd.32 – asat eva – tho unreal = idam Abhogi - this pleasure = dRzyate jala-paJjaram - is seen to be sprung trap = nagaram yathA - like a city = mano-manana-nirmANa-hRdaye - a construct of Mind's mentation in the Heart.

 

इदम् चित्त-इच्छया उदेति लीयते तद् अन्.इच्छया: ।

idam citta-icchayA udeti lIyate tat_ an.icchayA: |

मिथ्या एवम् दृश्यते स्फीतम् गन्धर्व-नगरम् यथा ॥४।४५।३३॥

mithyA evam dRzyate sphItam gandharva-nagaram yathA ||33||

.

this

arises by affective desire

which is reduced

by lack of such a wish

:

so it is seen.to.be falsity

that thrives

like gandharva.City

.

~vlm.33 It is the heart’s desire that produces these things, as it is lack of desire that destroys them all. The unrealities appear as true like fairylands appearing to view.

 

राम नष्टे जगत्य् अस्मिन् न किम्.चिद् अपि नश्यति ।

rAma naSTe jagati_ asmin na kim.cit_ api nazyati |

युक्ते अपि च जगत्य् अस्मिन् न किम्.चिद् अपि युज्यते ॥४।४५।३४॥

yukte api ca jagati_ asmin na kim.cit_ api yujyate ||34||

rAma

when this world is destroyed

nothing whatever is destroyed =

yukte api ca jagaty asmin युक्ते अपि च जगति अस्मिन् tho it seems connected with this world =

na kim.cid api yujyate न किंचिद् अपि युज्यते it is not connected anyhow.

~m.34 O Rāma, if this world is destroyed nothing is lost. Even if this increases, nothing is increased.

~vlm.34. Know rAma, that nothing that is existent is lost on the dissolution of the world, nor what is inexistent of its nature, can ever come into existence.

*jd.34 - rAma naSTe jagaty asmin राम नष्टे जगति अस्मिन् rAma, when this world is destroyed = na kim.cid api nazyati न किंचिद् अपि नश्यति nothing whatever is destroyed = yukte api ca jagaty asmin युक्ते अपि च जगति अस्मिन् tho it seems connected with this world = na kim.cid api yujyate न किंचिद् अपि युज्यते it is not connected anyhow.

 

मन:प्रकल्पिते भग्ने हृदि विस्तीर्ण-पत्तने ।

mana:prakalpite bhagne hRdi vistIrNa-pattane |

वृद्धि च उपगते ब्रूहि किम् वृद्धिम् कस्य किम् क्षतम् ॥४।४५।३५॥

vRddhi ca upagate brUhi kim vRddhim kasya kim kSatam ||35||

.

in the heart is a Mind-made spreading city, ruined.

when it comes to grow again, tell me–what grew?

whose city? and what was ruined?

.

~vwv.1974/35. When the extended city in the heart imagined by the mind is demolished or has undergone development, say, what is grown or what is diminished and to whom?

 

क्रीड-अर्थेन यथा उदेति बालानाम् हृदि वर्तनम् ।

krIDa-arthena yathA_udeti bAlAnAm hRdi vartanam |

मनसा तद्वद् एव इदम् उदेत्य् अविरतम् जगत् ॥४।४५।३६॥

manasA tat.vat_ eva_idam udeti_ aviratam jagat ||36||

.

as in the course of play there comes into the hearts of boys and girls

a vividly imagined thing

so by the Mind thuswise just This arises endlessly as this world.

 

न किम्.चित् कस्यचिन् नष्टम् इन्द्रजाल-जले यथा ।

na kim.cit kasya.cit_ naSTam indrajAla-jale yathA |

भ्रष्टे नष्टे तथा एव अस्मिन् संसारे वितथ-उत्थिते ॥४।४५।३७॥

bhraSTe naSTe tathA eva_asmin saMsAre vitatha-utthite ||37||

.

na kim.cit - not anything =

kasya.cit_ naSTam - is disappeared by anything =

indrajAla-jale yathA - like water in a magician's trick =

bhraSTe naSTe tathA eva - when fallen-out or destroyed in that way appeared or disappeared = 

asmin saMsAre vitathA utthite - in this saMsAra falsely arisen.

#vitatha

#bhraMz #bhraz #bhraSTa . fallen, (diva: - from the sky), kathAs.; broken, ruined, lose; disappeared; #bhraSTA a "fallen" (unchaste) woman.

jd#ta* #vitatha . not-thus, untrue, false.

~m.37 If water created by magic disappears no one is affected. Similarly if this mutable world is shattered/destroyed no one is affected.

~vlm.37. As nothing is lost or drowned in the talismanic tank of a conjuror, so nothing is dead or dissolved in the magical sea of this world (samsAra sAgara).

*jd.37 - na kim.cit - not anything = kasya.cit_ naSTam - is disappeared by anything = indrajAla-jale yathA - like water in a magician's trick = bhraSTe naSTe tathA eva - when fallen-out or destroyed in that way appeared or disappeared = asmin saMsAre vitathA utthite - in this saMsAra falsely arisen.

 

यद् असत् तद् असत् स्याच् चेन् न किम् कस्य किल क्षतम् ।

yat_ asat tat_ asat_syAt_ cet_ na kim kasya kila kSatam |

ततो हर्ष-विषादानाम् संसारे नाम न आस्पदम् ॥४।४५।३८॥

tata:_ harSa-viSAdAnAm saMsAre nAma na_Aspadam||38||

.

yat_ asat यद् असत् what is notSo =

tad asat तद् असत् That is notSo = syAt_ cen स्यात् चेन् if it be =

na kim kasya kila kSatam - न किं कस्य किल क्षतम् then what's the trouble for anyone? =

tato harSa-viSAdAnAm ततः हर्ष-विषादानां thus for delight or depression =

saMsAre nAma na Aspadam संसारे नाम न आस्पदम् there's no place in this saMsAra Journey.

~m.38 If what is non-existent is destroyed what is the hurt for anyone? And so, where is the place for grief and joy in this mutable world?

~sv.38 When this world-appearance has been dissolved nothing whatsoever has really been destroyed.

~vlm.38. The unrealities being all untrue, it is true that nothing is lost by their loss. Hence there is no cause for our joy or sorrow in this unreal world. (Why sorrow, when a fragile is broken, or a mortal is no more).

 

असद् एव यद् अत्यन्तम् तस्मात् किम् नाम नश्यति ।

asat_eva yat_ atyantam tasmAt kim nAma nazyati |

नाश-अभावे किम् दु:खस्य क: प्रसङ्गो महामते ॥४।४५।३९॥

nAza-abhAve kim du:khasya ka: prasaGga:_ mahAmate ||39||

.

when it is

absolutely

not-So

then

what's to be destroyed?

where there is no destruction, what's to grieve.for?

(where's the Connexion, clever boy?)

~sv.39 If an unreal appearance has vanished, what does one lose? If it is utterly unreal, then how can it even be destroyed; and why does one grieve over the unreal loss?

 

सदेव वा यद् अत्यन्तम् तस्य किम् नाम नश्यति ।

sadeva vA yat_ atyantam tasya kim nAma nazyati |

ब्रह्मैवेदम् जगत्-सर्वम् सुख-दु:खे किम् उत्थिते ॥४।४५।४०॥

brahmaiva_idam jagat-sarvam sukha-du:khe kim utthite ||40||

.

...

or else it's infinite reality.

just what would be destroyed in that?

this whole world is only the brahman.Immensity,

how would pleasures and pains arise?

~m. What is extinction for something that is absolutely existent?

~sv. ... if it were real, then no one could destroy it or make it unreal ...

 

असद् वा अपि यद् अत्यन्तम् विद्धि स्यात् तस्य कीदृशी ।

asat_ vA_api yat_ atyantam viddhi syAt tasya kIdRzI |

बुद्धेर् अभावे हर्षस्य क: प्रसङ्गो महामते ॥४।४५।४१॥

buddhe:_ abhAve harSasya ka: prasaGga:_ mahAmate ||41||

.

asad vA api – whether or not it is unreal =

yat_ atyantam - what is boundless =

viddhi syAt – know it to be =

tasya kIdRzI – what is the measure of That? =

buddhe: abhAve - in the absence of intellective mind =

harSasya ka: prasaGga: - what's the connexion with lust =

mahAmate – clever boy?)

~m.41 O Rāma of noble mind, when something is absolutely non-existent, how can that increase of develop? When growth is absent how can one talk about joy?

~sv.41 In which case, is there any room for sorrow at all?

~vlm.41. If the unreality can never come to existence, it cannot have its growth also. What cause is there of our sorrow for their want of growth or existence?

#hRS -> #harSa: - bristling, erection (of the hair in a thrill of rapture) MBh. &c. • happiness (also personified as a son of dharma) MBh. &c. • erection of the sexual organ ["hard.on, boner"] • sexual excitement, lust.

 

सर्वत्र असत्य-भूते_sस्मिन् प्रपञ्च-एकान्त-कारिणि ।

sarvatra_asatya-bhUte_asmin prapaJca-ekAnta-kAriNi |

संसारे किम् उपादेयम् प्राज्ञो यद् अभिवाञ्छतु ॥४।४५।४२॥

saMsAre kim upAdeyam prAjJa:_ yat_ abhivAJchatu ||42||

.

when it is something unreal

a saMsAra where the unity is made into five elements =

prAjJa: yat_ abhivAJchatu – what would a wise person wish?

~m.42 What is that that can be desired by wise people in a world which is untrue in every aspect and in every element?

~sv.42 Similarly, that which is unreal cannot grow or flourish; for what does one rejoice? What does one desire then?

~vlm.42. Thus every thing is but unreal and mere cause of our delusion, what is there that may be reckoned as the best boon for us, that the wise man can have to desire. (No real bliss is to be found on earth).

~vwv.1975. What is fit to be acquired in this world, having the invariable act of displaying manifoldness and being unreal everywhere, which the wise man may seek for?

#eka #ekAnta

#dA #AdA #upAdA #upAdeya

#vaJch #abhivaJch

*jd.42 – sarvatra asmin - everywhere in this = asatya-bhUte - unSuch-become = prapaJca-ekAnta-kAriNi saMsAre - saMsAra where the five elements become one = kim upAdeyam - what is acceptable = prAjJa: yat_ abhivAJchatu - which the wise may desire?

 

सर्वत्र सत्य-भूते_sस्मिन् ब्रह्म-तत्त्वमये अपि च ।

sarvatra satya-bhUte asmin brahma-tattvamaye api ca |

किम् स्यात् त्रिभुवने हेयम् प्राज्ञा: परिहरन्तु यत् ॥४।४५।४३॥

kim syAt tribhuvane heyam prAjJA: pariharantu yat ||43||

.

everywhere =

satya-bhUte asmin - when this being becomes-So =

brahma-tattva.maye api ca - although it is a measured Thatness of the Brahman = kim syAt tribhuvane - what would there be in the three worlds =

heyam prAjJA: pariharantu yat - which wise.prAjnas reject as objectionable?

~vwv.1976. What may be fit to be abandoned in this triple world, being real everywhere and consisting of Brahman, the Absolute Reality, which the wise ones may avoid?

~m.43 When all is that Brahman principle, in such universe what is that that is disagreeable to a wise person?

~sv.43-44 When all this is indeed the one infinite consciousness, what does one renounce?

~vlm.43. But all this when taken in the sense of their being full with the Divine Spirit, what thing is there so very trifling for the wise man to dispose or refuse to take?

*jd.43 - sarvatra - everywhere = satya-bhUte asmin - when this being becomes-So = brahma-tattva.maye api ca - although it is a measured Thatness of the Brahman = kim syAt tribhuvane - what would there be in the three worlds = heyam prAjJA: pariharantu yat - which wise.prAjnas reject as objectionable?

 

असत् सद् वा जगद्य् अस्य तेनासौ सुख-दु:खयो: ।

asat sat_ vA jagadi_ asya tena_asau sukha-du:khayo: |

अगम्य एव मूर्खस् तु तद् विनाशेन दु:खित: ॥४।४५।४४॥

agamya eva mUrkha:_ tu tat_ vinAzena du:khita: ||44||

.

asat sat vA - unreal or real =

jagat yasya - the world for whom =

tena asau sukha-du:khayo: - x =

agamya eva mUrkha: tu - x =

tat vinAzena du:khita: - x.

~m.44 All sorrow and joy are due to the non-existent and existent world. A fool who does not know this grieves when this world is annihilated.

~sv.43-44 When all this is indeed the one infinite consciousness, what does one renounce?

~vlm.44. But he who considers the world as an unreality, is never subject to joy or sorrow at his gain or loss of any thing. It is only the ignorant that is elated or depressed at the one or the other.

 

आदाव् अन्ते च यन् न अस्ति वर्तमाने_sपि तत् तथा ।

Adau_ ante ca yat_ na_asti vartamAne_api tat tathA |

यो_sभिवाञ्छत्य् असद् राम तस्य असत्ता एव दृश्यते ॥४।४५।४५॥

ya:_abhivAJchati_ asat_ rAma tasya asattA eva dRzyate ||45||

.

in the beginning and the end

what is not So, is thus also

in the present. And whoever

wants what is not So, #rAma, on

ly unSuchness is known by him.

आदौ अन्ते च

in the beginning and the end

यत् न अस्ति वर्तमाने अपि

what is not even in the present,

तत् तथा that is thus.

यः अभिवाञ्छति असद्

who wants what is not So,

राम #rAma, तस्य असत्ता एव दृश्यते

for him only unSuchness is see/known.

~vwv.1371 ... Of what nature could the reality be, of a thing that does not exist at the beginning and the end?

~m.45 What is not there in the beginning will not be/cannot be there in the present. O Rāma, whoever desires the unreal, he sees only the unreal.

~sv.45 That which was non-existent in the beginning, and that which shall cease to be in the end, is not real in the middle (in the present), either.

~vlm.45. That which was not before nor will remain afterwards, is likewise the same nihility at present; therefore who so desires the nullity, is said in the Sruti to be null himself. (The Sruti says: Nothing there was, nothing there is, and nothing will last in the end except the being of God).

 

आदौ अन्ते च यत् सत्यम् वर्तमाने सद् एव तत् ।

Adau_ante ca yat satyam vartamAne sat_eva tat |

यस्य सर्वम् सद् एव स्यात् तस्य सत्ता एव दृश्यते ॥४।४५।४६॥

yasya sarvam sat_eva syAt tasya sattA eva dRzyate ||46||

.

what is So in the beginning and at the end

vartamAne sat eva tat

(that being.So at present too)

yasya sarvam sat eva syAt

of which everything would be only So

tasya sattA eva dRzyate

of that the sattA.Suchness is seen.to-be.

~vwv. ... What is real at the beginning and the end is only real when existing (at the present).

~m. ... For whom everything real, he will see only the real.

~vlm. ...; therefore, what is always in esse, it is that entity alone that is seen everywhere and at all times.

 

असत्य-भूतम् तोयान्तश् चन्द्र-व्योम-तल.आदिकम् ।

asatya-bhUtam toya-anta:_candra-vyoma-tala.Adikam |

बाला एव अभिवाञ्छन्ति मनोमोहाय न उत्तमा: ॥४।४५।४७॥

bAlA_ eva_abhivAJchanti mana:mohAya na_uttamA: ||47||

.

asatya-bhUtam - an unreal being =

toya-anta: - within the water =

candra-vyomatala-Adikam - moon and sky +

bAlA: eva_abhivAJchanti - x =

mana:-mohAya na uttamA: - x.

~m.47 Only children will desire the moon in water while (real) moon is in the sky. This is due to a delusion in the mind. Wise people will not be under such delusion.

~sv. That which exists in the beginning, and in the end, is the reality in the present, too.

~vlm.47. There are the unreal sky and moon and stars, seen underneath the water; it is only the deluded boys that like to look at them, but never the wise: (who look at the reality and not at its shadow).

 

बालो हि वितत-आकारैर् वस्तु-रिक्तै: प्रयोजनै: ।

bAla:_ hi vitata-AkArai:_ vastu-riktai: prayojanai: |

संतोषम् एत्य् अनन्ताय दु:खाय न सुखाय तु ॥४।४५।४८॥

saMtoSam eti_ anantAya du:khAya na sukhAya tu ||48||

.

bAla: hi - x =

vitata-AkArai: - x =

vastu-riktai: prayojanai: - x +

saMtoSam eti - x =

anantAya du:khAya - infinite misery +

na sukhAya tu - but not for pleasure.

~m. Only fools (and children) will derive joy out of purposeless and useless things. They give only sorrow and never any joy.

~sv. That which exists in the beginning, and in the end, is the reality in the present, too.

~vlm. Children take a liking for light, empty and gaudy baubles; which are of no good or use to them nor any body at all, and are rather led to sorrow at their loss, than derive any good from their gain whatever.

 

तस्मान् मा त्वम् भवो बालो राम राजीव-लोचन ।

tasmAt_ mA tvam bhava:_ bAla:_ rAma rAjIva-locana |

अ-विनाशम् इह आलोक्य नित्यम् आश्रय सुस्थिरम् ॥४।४५।४९॥

a-vinAzam iha Alokya nityam Azraya susthiram ||49||

.

so let's have none of your childish ways,

rAma, you with the lotus eyes!

once you behold the Indestructible

always rely on its stability

.

~m.49 And so, O Rāma, do not become a child... ~vlm.49. Therefore act not as a child...

 

"असद् इदम् अखिलम् मया समेतम्

"asad idam akhilam mayA sametam

त्व्" इति विगणय्य विषादिता आस्तु मा ते ।

tv" iti vigaNayya viSAditA Astu mA te |

सद् इह हि सकलम् मया समेतम्

sad iha hi sakalam mayA sametam

त्व्" इति च विलोक्य विषादिता आस्तु मा ते ॥४।४५।५०॥

tv" iti ca vilokya viSAditA Astu mA te ||50||

.

"All this is not So, but is affected by me,"

thus discerning let there be no grief for you,

or

"Since everything that is So in this world is affected by me,"

having so determined let there be no grief for you.

~sv.50 See that 'all this is unreal, including myself' and there will be no sorrow in you:

or, see that 'all this is real, including myself' and sorrow will not touch you either.

 

vAlmIki of the ANTHILL—

 

इत्य् उक्तवत्य् अथ मुनौ दिवसे जगाम

iti_ uktavati_ atha munau divase jagAma

सायंतनाय विधये अस्तमिनो जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा-कृत-नमस्करणा जगाम

snAtum sabhA-kRta-namaskaraNA_ jagAma

श्याम-अक्षये रवि-करैश् च सह.आजगाम ॥४।४५।५१॥

zyAma-akSaye ravi-karai:_ca saha.AjagAma ||51||

.

when the Muni had spoken these words

the day went away

—

to his evening ritual the setting Sun went away

—

and

when darkness disappeared before new Sunrays

they gathered again

.

 

 

 

Oॐm

 

 

 

 

 

[Jiva Das]

FM4045 APPARENT REALITY 2.JA01-02 .z51

https://www.dropbox.com/s/f4oprlvn4xzxd3k/fm4045%202.ja01-02%20Apparent%20Reality%20.z51.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

 

FM.4.45 APPARENT REALITY 2.JA01-02

सर्ग ४.४५

sarga 4.45

वसिष्ठ उवाच ।

vasiSTha* uvAca |

jagat sampannam eva_idam sampannam kiMcit eva na |

शून्यम् एव च भा..मात्रम् मन:विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA..mAtram mana:vilasitam sthitam ||4|45|1||

न देश.कालाव्_एतेन ब्रह्माण्डेन_आवृतौ स्थितौ ।

na deza.kAlau etena brahmANDena AvRtau sthitau |

मनाग् अपि महारूपवता_अप्य् आकाश..रूपिणा ॥४।४५।२॥

manAk api mahArUpavatA_api_AkAza..rUpiNA ||4|45|2||

एतत् संकल्प.मात्र..आत्म स्वप्न.दृष्ट..पुर=उपमम् ।

etat saMkalpa.mAtra..Atma svapna.dRSTa..pura=upamam |

यत्रैव तत्र त च्छून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra_eva tatra tat_zUnyam kevalam vyoma saMsthitam ||4|45|3||

अभित्ति..राग..रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti..rAga..racanam api dRSTam asat.mayam |

अकृतम् कृतम् एव_एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva_etat vyomni citram vicitrakam ||4|45|4||

मनसा कल्पितम् सर्वम् देह.आदि..भुवन.त्रयम् ।

manasA kalpitam sarvam deha.Adi..bhuvana.trayam |

संस्मृतौ कारणम् च_एतच् चक्षुर् आलोकने यथा ॥४।४५।५॥

saMsmRtau kAraNam ca_etat cakSu: Alokane yathA ||4|45|5||

आभास..मात्रम् हि जगद् घट.अवट..पद..भ्रमैः ।

AbhAsa..mAtram hi jagat ghaTa.avaTa..pada..bhramai: |

आवर्तते न सद्रूपात् पृथक्..कुड्य+आदयः स्थिताः ॥४।४५।६॥

Avartate na sadrUpAt pRthak..kuDya+Adaya: sthitA: ||4|45|6||

मनसा_इदम् शरीरम् हि वासना.अर्थम् प्रकल्पितम् ।

manasA_idam zarIram hi vAsanA.artham prakalpitam |

कृमि..कोश..प्रकारेण स्व.आत्म..कोश इव स्वयम् ॥४।४५।७॥

kRmi..koza..prakAreNa sva.Atma..koza* iva svayam ||4|45|7||

न तद् अस्ति च यन् नाम चेतःसंकल्पम् अम्बरम् ।

na tat asti ca yat nAma ceta:saMkalpam ambaram |

न करोति न वा_आप्नोति दुर्गम् अप्य् अति.दुष्करम् ॥४।४५।८॥

na karoti na vA_Apnoti durgam api_ati.duSkaram ||4|45|8||

सर्व.शक्ति..धरे देवे का नाम ननु शक्तयः ।

sarva.zakti..dhare deve kA* nAma nanu zaktaya: |

न सम्भवन्त्य् आश्रियन्ते याभिर् अन्तर्.मनःगुहाः ॥४।४५।९॥

na sambhavanti_Azriyante yAbhi:_antar.mana:guhA: ||4|45|9||

सत्ता.असत्ते पदार्थानाम् सर्वेषाम् सर्वदा_एव हि ।

sattA.asatte padArthAnAm sarveSAm sarvadA_eva hi |

महाबाहो सम्भवतः सर्व.शक्तौ विभौ सति ॥४।४५।१०॥

mahAbAho, sambhavata: sarva.zaktau vibhau sati ||4|45|10||

पश्य भावनया प्राप्तम् मनसा_एव आत्म.जम् वपुः ।

pazya bhAvanayA prAptam manasA_eva Atma.jam vapu: |

तस्मात् तत्..कलनाम् राम सर्व.शक्ति..युताम् विदुः ॥४।४५।११॥

tasmAt tat..kalanAm, rAma, sarva.zakti..yutAm vidu: ||4|45|11||

स्व.संकल्प..कृताः सर्वे देव.असुर.नर+आदयः ।

sva.saMkalpa..kRtA: sarve deva.asura.nara+Adaya: |

स्व.संकल्प..उपशमने शाम्यन्त्य् अ..स्नेह..दीपवत् ॥४।४५।१२॥

sva.saMkalpa.upazamane zAmyanti_a..sneha..dIpavat ||4|45|12||

आकाश.सदृशम् सर्वम् कलना.मात्र..जृम्भितम् ।

AkAza..sadRzam sarvam kalanA..mAtra..jRmbhitam |

जगत् पश्य महाबुद्धे सु.दीर्घम् स्वप्नम् उत्थितम् ॥४।४५।१३॥

jagat pazya mahAbuddhe su..dIrgham svapnam utthitam ||4|45|13||

न जायते न म्रियते इह किंचित् कदाचन ।

na jAyate na mriyate iha kim.cit kadA.cana |

परमार्थेन सु.मते मिथ्या सर्वम् तु विद्यते ॥४।४५।१४॥

paramArthena su.mate mithyA sarvam tu vidyate ||4|45|14||

न वृद्धिम् एति नो ह्रासम् यन् न किम्चित् कदाचन ।

na vRddhim eti na.u hrAsam yat na kim.cit kadA.cana |

किम् वा तनु भवेत् तत्र कस्य का नाम खण्डना ॥४।४५।१५॥

kim vA tanu bhavet tatra kasya kA nAma khaNDanA ||4|45|15||

भूम..भूतम् स्वकाया_उत्थम् अपश्यन् निपुणम् दृशा ।

bhUma..bhUtam svakAyA_uttham apazyan nipuNam dRzA |

राघव_अ..महता स्वान्तः किम् अज्ञ इव मुह्यसि ॥४।४५।१६॥

rAghava_a..mahatA svAnta: kim ajJa* iva muhyasi ||4|45|16||

मृगतृष्णा यथा तापान् मनसो ऽनिश्चयात् तथा ।

mRgatRSNA* yathA tApAn manasa:_anizcayAt tathA |

अ..सन्त इव दृश्यन्ते सर्वे ब्रह्म+आदयो ऽप्य् अमी ॥४।४५।१७॥

a..santa* iva dRzyante sarve brahma+Adaya:_api_amI ||4|45|17||

द्वि.चन्द्र..विभ्रम..प्रख्या मनोरथ.वद् उत्थिताः ।

dvi.candra..vibhrama..prakhyA* manoratha.vat utthitA: |

मिथ्याज्ञान..घनाः सर्वे जगत्य् आकार..राशयः ॥४।४५।१८॥

mithyAjJAna..ghanA: sarve jagati_AkAra..rAzaya: ||4|45|18||

यथा नौ..यायिनो मिथ्या स्थाणु..स्पन्द..मतिस् तथा ।

yathA nau..yAyina:_mithyA sthANu..spanda..mati:_tathA |

अ..सत्या_एव_उत्थिता नित्यम् आकाराणाम् परम्परा ॥४।४५।१९॥

a..satyA_eva_utthitA nityam AkArANAm paramparA ||4|45|19||

इन्द्रजालम् इदम् विद्धि माया..रचित=पञ्जरम् ।

indrajAlam idam viddhi mAyA..racita=paJjaram |

मनो..मनन..निर्माणम् न सन् न_असद् इव स्थितम् ॥४।४५।२०॥

mana:..manana..nirmANam na sat na_asat iva sthitam ||4|45|20||

ब्रह्म_एव_इदम् जगत् सर्वम् अन्यतायास् ततः कुतः ।

brahma_eva_idam jagat sarvam anyatAyA: tata: kuta: |

प्रसङ्गः कीदृशः को ऽसौ क्व वा सा परितिष्ठति ॥४।४५।२१॥

prasaGga: kIdRza: ka:_asau kva vA sA paritiSThati ||4|45|21||

अयम् गिरिर् अयम् स्थाणुर् इत्य् आडम्बर..विभ्रमः ।

"ayam giri: ayam sthANu:" iti_ADambara..vibhrama: |

मनसो भावना..दार्ढ्याद् असन् सन्न्_इव लक्ष्यते ॥४।४५।२२॥

manasa:_bhAvanA..dArDhyAt asan san_iva lakSyate ||4|45|22||

प्रपञ्च..पतन.आरम्भम् प्रमत्तस्य इदम् जगत् ।

prapaJca..patana.Arambham pramattasya idam jagat |

स.काम..तृष्णा=मननम् त्यक्त्वा_अन्यद् राम भावय ॥४।४५।२३॥

sa.kAma..tRSNA=mananam tyaktvA_anyat rAma bhAvaya ||4|45|23||

यथा स्वप्नो महारम्भो भ्रान्तिर् एव न वस्तुतः ।

yathA svapna:_mahArambha:_bhrAnti: eva na vastuta: |

दीर्घ..स्वप्नम् तथा_एव_इदम् विद्धि चित्त.उपपादितम् ॥४।४५।२४॥

dIrgha..svapnam tathA_eva_idam viddhi citta.upapAditam ||4|45|24||

दृश्यमान..महाभोगम् गृह्यमाणम् अ..वस्तुकम् ।

dRzyamAna..mahAbhogam gRhyamANam a..vastukam |

कोशम् आशा..भुजङ्गानाम् संसार.आडम्बरम् त्यज ॥४।४५।२५॥

kozam AzA..bhujaGgAnAm saMsAra.ADambaram tyaja ||4|45|25||

अ..सद् एतद् इति ज्ञात्वा मा_अत्र भावम् निवेशय ।

a..sat etat iti jJAtvA mA_atra bhAvam nivezaya |

अनुधावति न प्राज्ञो विज्ञाय मृग..तृष्णिकाम् ॥४।४५।२६॥

anudhAvati na prAjJa:_vijJAya mRga..tRSNikAm ||4|45|26||

स्वसंकल्पात् स्वरूपाढ्याम् मनोरथ.मयीम् श्रियम् ।

sva.saMkalpAt svarUpa.ADhyAm manoratha.mayIm zriyam |

यो ऽअनुगच्छति मूढात्मा दु:खस्य_एव स भाजनम् ॥४।४५।२७॥

ya:_anugacchati mUDha.AtmA du:khasya_eva sa* bhAjanam ||4|45|27||

वस्तुन्य् असति लोको ऽयम् यातु कामम् अवस्तुनि ।

vastuni_asati loka:_ayam yAtu kAmam a..vastuni |

यस् तु वस्तु परित्यज्य याति_अ..वस्तु स नश्यति ॥४।४५।२८॥

ya: tu vastu parityajya yAti_avastu sa* nazyati ||4|45|28||

मनोव्यामोह एव_इदम् रज्ज्वाम् अहि..भयम् यथा ।

mana:vyAmoha* eva_idam rajjvAm ahi..bhayam yathA |

भावना.मात्र..वैचित्र्याच् चिरम् आवर्तते जगत् ॥४।४५।२९॥

bhAvanA.mAtra..vaicitryAt ciram Avartate jagat ||4|45|29||

असद् अभ्युदितैर् भावैर् जलान्तश् चन्द्र.वच् चलैः ।

asat abhyuditai: bhAvai: jala.anta: candra.vat calai: |

वञ्च्यते बाल एव_इह न तत्त्व.ज्ञो भवादृशः ॥४।४५।३०॥

vaJcayate bAla* eva_iha na tattva.jJa: bhavAdRza: ||4|45|30||

य इमम् गुण..संघातम् भावयन् सुखम् ईयते ।

ya* imam guNa..saMghAtam bhAvayan sukham Iyate |

प्रमार्ष्टि स जडो_जाड्यम् वह्नि..भावनया स्वया ॥४।४५।३१॥

pramArSTi sa* jaDa:_jADyam vahni..bhAvanayA svayA ||4|45|31||

असद् एव_इदम् आभोगि दृश्यते जल..पञ्जरम् ।

asat eva_idam Abhogi dRzyate jala..paJjaram |

मन:मनन..निर्माण..हृदये नगरम् यथा ॥४।४५।३२॥

mana:manana..nirmANa..hRdaye nagaram yathA ||4|45|32||

इदम् चित्त.इच्छया_उदेति लीयते तद् अनिच्छयाः ।

idam citta.icchayA_udeti lIyate tat an.icchayA: |

मिथ्या_एवम् दृश्यते स्फीतम् गन्धर्व..नगरम् यथा ॥४।४५।३३॥

mithyA_evam dRzyate sphItam gandharva..nagaram yathA ||4|45|33||

34राम नष्टे जगति_अस्मिन् न किम्चित् अपि नश्यति ।

राम नष्टे जगत्य् अस्मिन् न किम्चिद् अपि नश्यति ।

rAma naSTe jagati_asmin na kimcit api nazyati |

युक्ते ऽपि च जगत्य् अस्मिन् न किम्चिद् अपि युज्यते ॥४।४५।३४॥

yukte_api ca jagati_asmin na kimcit api yujyate ||4|45|34||

मनः..प्रकल्पिते भग्ने हृदि विस्तीर्ण..पत्तने ।

mana:prakalpite bhagne hRdi vistIrNa..pattane |

वृद्धि च_उपगते ब्रूहि किम् वृद्धिम् कस्य किम् क्षतम् ॥४।४५।३५॥

vRddhi ca_upagate brUhi kim vRddhim kasya kim kSatam ||4|45|35||

क्रीड.अर्थेन यथा_उदेति बालानाम् हृदि वर्तनम् ।

krIDa.arthena yathA_udeti bAlAnAm hRdi vartanam |

मनसा तद्.वद् एव_इदम् उदेत्य् अविरतम् जगत् ॥४।४५।३६॥

manasA tat.vat eva_idam udeti_aviratam jagat ||4|45|36||

न किम्चित् कस्यचित् नष्टम् इन्द्रजाल..जले यथा ।

na kimcit kasyacit naSTam indra.jAla..jale yathA |

भ्रष्टे नष्टे तथा_एव_अस्मिन् संसारे वितथ.उत्थिते ॥४।४५।३७॥

bhraSTe naSTe tathA_eva_asmin saMsAre vitatha.utthite ||4|45|37||

यद् असत् तद् असत् स्याच् चेन् न किम् कस्य किल क्षतम् ।

yat asat tat asat syAt cet na kim kasya kila kSatam |

ततो हर्ष..विषादानां संसारे नाम नास्पदम् ॥४।४५।३८॥

tata: harSa..viSAdAnAm saMsAre nAma na_Aspadam ||4|45|38||

असद् एव यद् अत्यन्तम् तस्मात् किम् नाम नश्यति ।

asat eva yat atyantam tasmAt kim nAma nazyati |

नाश.अभावे किम् दुःखस्य कः प्रसङ्गः_महामते ॥४।४५।३९॥

nAza.abhAve kim du:khasya ka: prasaGga: mahAmate ||4|45|39||

सदेव वा यद् अत्यन्तम् तस्य किम् नाम नश्यति ।

sadeva vA yat atyantam tasya kim nAma nazyati |

ब्रह्म_एव_इदम् जगत्..सर्वम् सुख..दुःखे किम् उत्थिते ॥४।४५।४०॥

brahma_eva_idam jagat..sarvam sukha..du:khe kim utthite ||4|45|40||

असद् वा_अपि यद् अत्यन्तम् विद्धि स्यात् तस्य कीदृशी ।

asat vA_api yat atyantam viddhi syAt tasya kIdRzI |

बुद्धेर् अभावे हर्षस्य कः प्रसङ्गो महामते ॥४।४५।४१॥

buddhe: abhAve harSasya ka: prasaGga: mahAmate ||4|45|41||

सर्वत्र_अ..सत्य.भूते ऽस्मिन् प्रपञ्च.एकान्त..कारिणि ।

sarvatra_a..satya.bhUte_asmin prapaJca.ekAnta..kAriNi |

संसारे किम् उपादेयम् प्राज्ञो यद् अभिवाञ्छतु ॥४।४५।४२॥

saMsAre kim upAdeyam prAjJa: yat abhivAJchatu ||4|45|42||

सर्वत्र सत्य..भूते ऽस्मिन् ब्रह्म..तत्त्व.मये ऽपि च ।

sarvatra satya..bhUte_asmin brahma..tattva.maye_api ca |

किम् स्यात् त्रि.भुवने हेयम् प्राज्ञाः परिहरन्तु यत् ॥४।४५।४३॥

kim syAt tri.bhuvane heyam prAjJA: pariharantu yat ||4|45|43||

असत् सद् वा जगद्य् अस्य तेन_असौ सुख..दुःखयोः ।

asat sat vA jagadi_asya tena_asau sukha..du:khayo: |

अगम्य एव मूर्खस् तु तद् विनाशेन दुःखित: ॥४।४५।४४॥

agamya* eva mUrkha: tu tat vinAzena du:khita: ||4|45|44||

आदौ_अन्ते च यन् न_अस्ति वर्तमाने ऽपि तत् तथा ।

Adau_ante ca yat na_asti vartamAne_api tat tathA |

यो ऽभिवाञ्छत्य् असद् राम तस्य_असत्ता_एव दृश्यते ॥४।४५।४५॥

ya:_abhivAJchati_asat rAma tasya_asattA_eva dRzyate ||4|45|45||

आदौ_अन्ते च यत् सत्यम् वर्तमाने सत्_एव तत् ।

Adau_ante ca yat satyam vartamAne sat eva tat |

यस्य सर्वम् सत्_एव स्यात् तस्य सत्ता_एव दृश्यते ॥४।४५।४६॥

yasya sarvam sat eva syAt tasya sattA_eva dRzyate ||4|45|46||

असत्य..भूतम् तोय.अन्तश् चन्द्र..व्योम..तल+आदिकम् ।

asatya..bhUtam toya.anta: candra..vyoma..tala+Adikam |

बाला एव_अभिवाञ्छन्ति मनोमोहाय न_उत्तमाः ॥४।४५।४७॥

bAlA* eva_abhivAJchanti mana:mohAya na_uttamA: ||4|45|47||

बालो हि वितत.आकारैर् वस्तु..रिक्तैः प्रयोजनैः ।

bAla: hi vitata.AkArai: vastu..riktai: prayojanai: |

संतोषम् एत्य् अनन्ताय दु:खाय न सुखाय तु ॥४।४५।४८॥

तस्मान् मा त्वम् भवो बालो, राम, राजीव..लोचन ।

tasmAt mA tvam bhava: bAla:, rAma, rAjIva..locana |

अ..विनाशम् इह_आलोक्य नित्यम् आश्रय सुस्थिरम् ॥४।४५।४९॥

a..vinAzam iha_Alokya nityam Azraya susthiram ||4|45|49||

"असद् इदम् अखिलम् मया समेतम्

"asat idam akhilam mayA sametam

त्व्" इति विगणय्य विषादिता_आस्तु मा ते ।

tu" iti vigaNayya viSAditA_Astu mA te |

"सद् इह हि सकलम् मया समेतम्

"sat iha hi sakalam mayA sametam

त्व्" इति च विलोक्य विषादिता_आस्तु मा ते ॥४।४५।५०॥

tu" iti ca vilokya viSAditA_Astu mA te ||4|45|50||

वाल्मीकिर् उवाच ।

vAlmIkir uvAca |

इत्य् उक्तवत्य् अथ मुनौ दिवसे जगाम

iti_uktavati_atha munau divase jagAma

सायंतनाय विधये अस्तमिनः जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा..कृत..नमस्करणा जगाम

snAtum sabhA..kRta..namaskaraNA jagAma

श्यामाक्षये रवि..करैश् च सह.आजगाम ॥४।४५।५१॥

zyAma.akSaye ravi..karai: ca saha.AjagAma ||4|45|51||

॥

 

 

oॐm

 

FM.4.45

 

APPARENT REALITY

 

VASISHTHA said—

 

जगत् सम्पन्नम् एव_इदम् सम्पन्नम् किंचिद् एव न ।

jagat sampannam eva_idam sampannam kiMcit eva na |

शून्यम् एव च भा.मात्रम् मन:विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA.mAtram mana:vilasitam sthitam ||4|45|1||

.

Altho this world has come.to.be, it has not come.to.be at.all

:

altho it's empty, yet it is illuminated play of Mind

.

*sv. VASISTHA continued: O rAma, though this universe seems to exist, nothing really exists as the universe. It is but the_appearance or reflection of the infinite consciousness, which alone is the reality.

*vlm.1 Vasishtha continued: "The world appearing as substantial, has nothing substantive in it; it is all a vacuity and mere representation of the imageries and vagaries of the mind.

*m. O Rāma, this mutable world is a becoming, an accomplishment. There is nothing that is not a becoming in that (this is not separately made or structured). It is a gleaming, glittering flash. It is void but abides as a luminous response to ideation.

*AS: This world (jagat) is indeed formed (sampannam eva. has come into existence) (and yet) nothing (na kiJcit ) has come into existence; It is just an appearance (bhA.mAtram) though just void (zUnyam eva) and just a play of the mind! (mana:vilasitam sthitam). *AS. The idea_is that you see this world, but it has an empty basis and it is only your imagination which gives it its shape.

* jagat sampannam eva_idam . tho this world has come.together . sampannam kiMcit eva na . it has not come.together at.all . zUnyam eva ca bhA.mAtram . for it is both empty and a light.formation . mana:vilasitam sthitam . existing as the play of Manas.Mind

 

न देश.कालाव्_एतेन ब्रह्माण्डेन_आवृतौ स्थितौ ।

na deza.kAlau etena brahmANDena AvRtau sthitau |

मनाग् अपि महारूपवता_अप्य् आकाश.रूपिणा ॥४।४५।२॥

manAk api mahArUpavatA_api_AkAza.rUpiNA ||4|45|2||

.

na deza.kAlau . not place&time =

etena brahmANDena AvRtau . by this brahma.Egg are hidden =

sthitau . when existent =

manAg.api mahArUpavatA – not even a bit by the Great Form =

api_AkAza.rUpiNA . only by the Space.Formation.

*m.2 Even a little of the time and space continuum is covered by this universe.

*vlm.2. Neither is time nor space filled by any world at all, but by the great spirit, who has no form except that of vacuum.

*jd. deza.kAla_is a compound commonly translated as "space & time".

I reserve the term "Space" for empty all.pervasive Consciousness,

which is manifest in a place at a time.

*AS: The form A+vRta comes from the root vR which means to select/choose. Here the meaning with prefix A becomes covered. *AS: Though this cosmic egg (brahmANDa the whole universe) is expansive like the great space (AkAza.rUpi_and mahArUpavat ) it does not cover (na AvRtau) . even a little (manAk api) any space or time (deza.kAla).
वृ #vR . #AvR. . #AvRta . covered, hidden {cp. Avarta – turning.out to.be • surrounded (by a ditch, wall, &c) • overspread, overcast • filled with • #AvRtakara . held in the hand, clasped •• #anAvRta – +

 

एतत् संकल्प.मात्र.आत्म स्वप्न.दृष्ट.पुर=उपमम् ।

etat saMkalpa.mAtra.Atma svapna.dRSTa.pura=upamam |

यत्रैव तत्र त च्छून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra_eva tatra tat_zUnyam kevalam vyoma saMsthitam ||4|45|3||

.

This self's a mere conception

like a city seen within a dream:

wherever there that empty entirely spacious sky is established

...

*m.3 This world is a mere mental fancy like a city.in.dream. It is merely ether wherever it abides.

*vlm.3. This is all imaginary, and as visionary as a city seen in a dream; whatever is seen any where is fallacy, and existing in the infinite vacuity. (All is void amidst the great void of brahma's Mind).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

this self is a conception made like a city seen in a dream:

wherever it appears, it is

nothing but total emptiness established in the spacious sky.

* etat saMkalpa.mAtra.Atma . this conception.made=self . svapna.dRSTa=pura+upamam . like a city seen in a dream . yatra_eva tatra . wherever, there . tat_zUnyam kevalam . it is totally empty . vyoma saMsthitam . situated in the spacious sky.

 

अभित्ति.राग.रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti.rAga.racanam api dRSTam asat.mayam |

अकृतम् कृतम् एव_एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva_etat vyomni citram vicitrakam ||4|45|4||

…

.

a.bhitti.rAga.racanam api

dRSTam asan.mayam . a perception consisting of what's not So +

akRtam kRtam eva_etat . this is undone though done .

vyomni citram vicitrakam . a marvelous picture in the spacious sky.

*m. It is a boundless formation and composition. It is visible. Even so it is non.existent and unreal. It is not built or structured. It is like a strange and wonderful figure in the ether.

*vlm. It is a painting without its base, and a vision of unrealities; it is an uncreated creation, and a variegated picture in empty air (without its canvas).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

 

मनसा कल्पितम् सर्वम् देह.आदि.भुवन.त्रयम् ।

manasA kalpitam sarvam deha.Adi.bhuvana.trayam |

संस्मृतौ कारणम् च_एतच् चक्षुर् आलोकने यथा ॥४।४५।५॥

saMsmRtau kAraNam ca_etat cakSu: Alokane yathA ||4|45|5||

.

everything

is the construction of Mind

—the body and its parts, and the three worlds—

and recollection is the cause, just as the eyes cause our percepton

.

*vlm. ... Reminiscence is the cause of these creations, as the eyesight is the cause of vision.

लोक् . आलोक् . आलोक #Aloka . looking, seeing, beholding • sight, aspect, vision • light, lustre, splendour • flattery, praise + #Alokana . adj. looking at • contemplating • .am . n. . seeing, looking • sight, beholding KSS +

* manasA kalpitam sarvam . everything is construed by Mind . deha.Adi.bhuvana.trayam . from the body to the Triple.World + saMsmRtau . when remembered/recognized . kAraNam ca_etat . this then is the cause . cakSu: Alokane yathA . like the eyes where they behold.

 

आभास.मात्रम् हि जगद् घट.अवट.पद.भ्रमैः ।

AbhAsa.mAtram hi jagat ghaTa.avaTa.pada.bhramai: |

आवर्तते न सद्रूपात् पृथक्.कुड्य+आदयः स्थिताः ॥४।४५।६॥

Avartate na sadrUpAt pRthak.kuDya+Adaya: sthitA: ||4|45|6||

.

AbhAsa.mAtram hi jagad . the world is only a projection shining.forth =

ghaTa.avaTa.pada.bhramai: . w pot..hollow.pada.bhrama . delusive conditionings .

Avartate na sadrUpAt

pRthak.kuDya+Adaya: sthitA: . those separate.wall.&c situate ones.

*m. This world, the pots, the clothes, the trees are mere luminous reflections of The Absolute Self. The cyclical and individual existence of walls etc is not because they are real.

*vlm. The pageantry of the world is an erroneous representation, like the elevations and depressions in a painting; they are not distinct from the supreme spirit, in which they are situated as buildings stand on their foundation. (Or as statues in bas.relief).

#ghaTa . a scale, balance; the astro. sign Libra. #dhaTA old clothing; underwear.

#avaTa . a hole (in the ground), cavity (in a tooth).

 

मनसा_इदम् शरीरम् हि वासना.अर्थम् प्रकल्पितम् ।

manasA_idam zarIram hi vAsanA.artham prakalpitam |

कृमि.कोश.प्रकारेण स्व.आत्म.कोश इव स्वयम् ॥४।४५।७॥

kRmi.koza.prakAreNa sva.Atma.koza* iva svayam ||4|45|7||

.

manasA_idam zarIram hi . for by Mind is this body .

vAsanA.artham prakalpitam . expressed thru Vâsanâ.Imprinting +

kRmi.koza.prakAreNa . as a silkworm w a cocoon .

sva.Atma.koza* iva svayam . is Ur.own cocoon Urself

...

*vlm.p.7 The mind has made the body for its own home, as some silkworms build their cocoons. The soul also has its sheaths.

कॢप् #klRp . #kalpita . #prakalpita प्रकल्पित made, done, prepared, arranged, appointed mbh. KAv. &c • shed (as a tear) Amar. • prakalpitA "arranged": a riddle that does not depend on puns or similar wordplay. "Four crows were sitting on a fence. One got shot. How many were left?" Three? Think again. The arrangement here is social behavior + BANG! see Gerow Gloss. for fuller details +

कृ #kR . #kAra . #prakAra . Manner, fashion; <कः प्रकारः किमेतत् ka: prakAra kim etat> MAl.5.2. . Sort, variety; often in comp. — bahu.p. – manifold •• kena prakAreNa . in what way? how?; . prakArai: . in one way or another R. •• version or imitation, <rAmAyaNasya bhAratasya vA prakAra:> . a kind of R. or MBh. +

 

न तद् अस्ति च यन् नाम चेतःसंकल्पम् अम्बरम् ।

na tat asti ca yat nAma ceta:saMkalpam ambaram |

न करोति न वा_आप्नोति दुर्गम् अप्य् अति.दुष्करम् ॥४।४५।८॥

na karoti na vA_Apnoti durgam api_ati.duSkaram ||4|45|8||

…

.

and that is not

what they call the Sky of Affective Conceptuality .

:

it does not do

nor does it get

durgam api_ati.duSkaram . however hard or difficult.

.

*m.8 There is nothing that is impossible for the vast mind of great resolutions and determinations. There is nothing that it cannot do or acquire or attain.

*vlm.8. There is nothing which the mind can not get or build in its empty imagination, however difficult or unattainable it may appear to be.

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

* na tat asti ca – and that is not yan nAma ceta:saMkalpam ambaram – what they call the Sky of Affective Conceptuality . na karoti . it does not do na vA Apnoti . nor does it get durgam api_ati.duSkaram . however hard or difficult.

 

सर्व.शक्ति.धरे देवे का नाम ननु शक्तयः ।

sarva.zakti.dhare deve kA* nAma nanu zaktaya: |

न सम्भवन्त्य् आश्रियन्ते याभिर् अन्तर्.मनःगुहाः ॥४।४५।९॥

na sambhavanti_Azriyante yAbhi:_antar.mana:guhA: ||4|45|9||

.

when a God enjoys Omnipotence

what Powers can there be that don't come from the inner depths of Mind

?

*m.9 What are the powers that even gods possess that are not possible and resident inside the cave of mind?

*vlm.9. What impossibility is there of the same powers residing in Omnipotence, which are possessed by the mind in its secluded cell? (The spiritual powers must be greater than the mental).

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

* sarva.zakti.dhare deve . when a God possesses All.Power . kA* nAma nanu zaktaya: . what namely then are Powers . na sambhavanti . not coming to.be . Azriyante yAbhi: antar.mana:guhA: . on which the inner depths of Mind depend?

 

सत्ता.असत्ते पदार्थानाम् सर्वेषाम् सर्वदा_एव हि ।

sattA.asatte padArthAnAm sarveSAm sarvadA_eva hi |

महाबाहो सम्भवतः सर्व.शक्तौ विभौ सति ॥४।४५।१०॥

mahAbAho, sambhavata: sarva.zaktau vibhau sati ||4|45|10||

.

sattA.asatte – for the Reality & unReality . padArthAnAm sarveSAm – of all things . sarvadA_eva hi . is always indeed thus, . mahAbAho – Master Archer, .

sambhavata: sarva.zaktau vibhau sati .

*m.10. O mighty Rāma, all real and unreal things exist and shine due to the might and prowess of mind.

*vlm.10. It is not impossible, O rAma! for any thing to be or not to be at any time or always, when there is the omnipotent Lord, who can create or annihilate all things at his will.

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

पश्य भावनया प्राप्तम् मनसा_एव आत्म.जम् वपुः ।

pazya bhAvanayA prAptam manasA_eva Atma.jam vapu: |

तस्मात् तत्.कलनाम् राम सर्व.शक्ति.युताम् विदुः ॥४।४५।११॥

tasmAt tat.kalanAm, rAma, sarva.zakti.yutAm vidu: ||4|45|11||

.

Look at it

:

by its affected feeling it is got thru Mind alone .

Atma.jam vapu: . the body born.of self

tasmAt . from That

tat.kalanAm . a bit of That, rAma,

sarva.zakti.yutAm vidu: . they know as derived from the AllPower.

*m.11 Look at your body Rāma. This has come to you because of the musing of mind. And so the inventions and imaginations of mind are very powerful say the wise.

*sv.11 All the powers that are inherent in the mind and by which this world has been brought into being are found in the infinite consciousness. Hence, the sages have declared that the mind is omnipotent.

*vlm.11. Mind that, when the mind is empowered to make its own body, and to form others in its imagination, how much more is the power of the almighty to make and unmake all things at his will.

* pazya . look at it bhAvanayA prAptam . by its affective feeling it is got manasA_eva . by manas.Mind alone Atma.jam vapu: . the body born.of the Self tasmAt . from That tat.kalanAm . a bit of That, rAma, sarva.zakti.yutAm vidu: . they know as derived from the AllPower.

 

स्व.संकल्प.कृताः सर्वे देव.असुर.नर+आदयः ।

sva.saMkalpa.kRtA: sarve deva.asura.nara+Adaya: |

स्व.संकल्प.उपशमने शाम्यन्त्य् अ.स्नेह.दीपवत् ॥४।४५।१२॥

sva.saMkalpa.upazamane zAmyanti_a.sneha.dIpavat ||4|45|12||

.

Made of their own conceptions

all the Gods & all the Darklings & all the Humans too

when their self.conceptions have quieted

subside like lamps without oil

.

*vlm..12 It is Divine Will [jd: mistranslation? religious lie?. "sva" does not mean Divine! it is the reflexive pronoun .self.] that has brought the gods, demigods and all mankind into existence. It is by the cessation of the Will that they cease to exist as a lamp is extinguished for lack of oil.

 

आकाश.सदृशम् सर्वम् कलना.मात्र.जृम्भितम् ।

AkAza.sadRzam sarvam kalanA.mAtra.jRmbhitam |

जगत् पश्य महाबुद्धे सु.दीर्घम् स्वप्नम् उत्थितम् ॥४।४५।१३॥

jagat pazya mahAbuddhe su.dIrgham svapnam utthitam ||4|45|13||

.

everything is like Space blossoming with imagined/affected forms

:

with your great intellect, see that the world has arisen as a lengthy dream

.

AkAza.sadRzam sarvam . Like AkAsha.Space is everything . kalanA.mAtra.jRmbhitam . blossoming in imaginary/Affective forms . jagat pazya . see the world, . mahAbuddhe . deep thinker . su.dIrgham svapnam utthitam . arisen as a very long dream.

*m.13 O intelligent Rāma, all is like void of space/sky. It is only an exuberance of imagination. Look at this world as product of a long dream.

*vlm.13. Behold the sky and all things under it to be displayed by the divine will, and understand the universe as the visionary scene of thy dream laid open to thy sight.

#jRmbh open, spread.out, blsoom #jRmbhita. opened , expanded , enlarged , increased MBh. vii , 8198 Katha1s. lxiv , lxxi ; . jRmbhitam bursting , opening , unfolding Katha1s vi , 89.

* AkAza.sadRzam sarvam . Like AkAsha.Space is everything . kalanA.mAtra.jRmbhitam . blossoming in imaginary/Affective forms . jagat pazya . see the world, . mahAbuddhe . deep thinker . su.dIrgham svapnam utthitam . arisen as a very long dream.

 

न जायते न म्रियते इह किंचित् कदाचन ।

na jAyate na mriyate iha kim.cit kadA.cana |

परमार्थेन सु.मते मिथ्या सर्वम् तु विद्यते ॥४।४५।१४॥

paramArthena su.mate mithyA sarvam tu vidyate ||4|45|14||

.

not born, not dying here is anything anywhen

for (in the Higher Sense, clever boy) everything is known.to.be false

.

*vlm.p.14 There is nothing that is born or dies here at anytime, because everything is a nothing in its true sense.

* na jAyate na mriyate iha kiMcit kadAcana . nothing is born here . nothing dies — nothing at any time at.all — paramArthena su.mate . for (in the Higher Sense, clever boy) . mithyA sarvam tu vidyate . everything is known.to.be false.

 

न वृद्धिम् एति नो ह्रासम् यन् न किम्चित् कदाचन ।

na vRddhim eti na.u hrAsam yat na kim.cit kadA.cana |

किम् वा तनु भवेत् तत्र कस्य का नाम खण्डना ॥४।४५।१५॥

kim vA tanu bhavet tatra kasya kA nAma khaNDanA ||4|45|15||

.

whatever does not grow & does not shrink

is not anything anywhen

for what could be a body in it?

or of exactly.what become a part

?

*vlm.p.15 There is nothing that becomes more or less in any way when there is nothing in existence. How can soul have a body when it is bodiless? How can the soul be divided when it is an undivided whole?

* na vRddhim eti no* hrAsam . what does not grow & does not shrink . yat na kiMcit kadAcana . is not anything anywhen + kim vA tanu bhavet tatra . for would become a body in it? . kasya kA nAma khaNDanA . of what namely a part?

 

भूम.भूतम् स्वकाया_उत्थम् अपश्यन् निपुणम् दृशा ।

bhUma.bhUtam svakAyA_uttham apazyan nipuNam dRzA |

राघव_अ.महता स्वान्तः किम् अज्ञ इव मुह्यसि ॥४।४५।१६॥

rAghava_a.mahatA svAnta: kim ajJa* iva muhyasi ||4|45|16||

.

bhUma.bhUtam – a being from bhUma.Plenty .

svakAyA: . in its.own.body .

uttham . sprung.up .

apazyan . not see/knowing .

nipuNam . abundance .

dRzA – thru Witness, rAghava,

a.mahatA sva.anta: . by the lowly within

kim ajJa* iva muhyasi

why be deluded like the ignorant?

#bhUma has the sense of Perfection*, but also of Plenty.

bhUma relates to >bhU as karma_relates to >kR.

.AB. bahor bhAvo bhUmA tathA.bhUtam ||

*m.16 O Rāghava, without seeing the abundance of beings emerging from the body of mind with your trained eye, why are you getting deluded in your heart by false knowledge?

*vlm.16. rAma! seeing by thy keen sightedness, that all these bodies are bodiless (I. e. only imaginary beings), why shouldst thou fall into the error (of taking them for realities?).

*AB. bahor bhAvo bhUmA tathAbhUtam | a.paricchinnam iti yAvat | svakAyAd uttham muJjeSIkavat (like blades of muJja grass) pRthak.katama.pazyan a.mahatA paricchinna.Atma.darzanena kim muhyAsi ||

#bhU . #bhUma, #upAdhi – ramaNa, Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma_is the supreme . yatra na_anyat pazyati yatra nAnyat_zRNoti, sa* bhUma, ("Where one does not see any other, hears nothing, it is perfection"). It is indefinable and indescribable. It is as it is. bhUma_alone is. Nothing else. It is the mind, which says all this. "

 

मृगतृष्णा यथा तापान् मनसो ऽनिश्चयात् तथा ।

mRgatRSNA* yathA tApAn manasa:_anizcayAt tathA |

अ.सन्त इव दृश्यन्ते सर्वे ब्रह्म+आदयो ऽप्य् अमी ॥४।४५।१७॥

a.santa* iva dRzyante sarve brahma+Adaya:_api_amI ||4|45|17||

.

like mirages from the heat, from an uncertain Mind

altho they are not.so

all things are known.to.be

:

even Brahmâ and the other Gods

.

*jd. this would include the murderous Jehovah, Allah, and similar deities.

*vwv.1384.y4.45.17. As mirages are seen on account of heat, so, all these unreal entities, even brahmA_and the like, are seen, as it were, by the firm belief of the mind.

*m.17 The heat/hotness of mirage is a mental determination/image. In the same way all that is manifest, including brahma_and such, is unreal.

*vlm.17. As the mirage is made to appear by the heat of the sun, so do these false_appearances seem as true to thee from the certainty of thy mind. So also are brahmA_and others but creatures of thy fancy.

 

द्वि.चन्द्र.विभ्रम.प्रख्या मनोरथ.वद् उत्थिताः ।

dvi.candra.vibhrama.prakhyA* manoratha.vat utthitA: |

मिथ्याज्ञान.घनाः सर्वे जगत्य् आकार.राशयः ॥४।४५।१८॥

mithyAjJAna.ghanA: sarve jagati_AkAra.rAzaya: ||4|45|18||

.

dvicandra.vibhrama.prakhyA . two.moon.delusion.appearance .

manoratha.vat utthitA:. fantasy.like arisen .

mithyAjJAna.ghanA: sarve . a cloud of misknowing are all .

jagati_AkAra.rAzaya: . in.the.world formation.rays

.

delusions rise like a double moon

Affective fantasies of a wandering mind

!

they are all materialized false Knowledge

a bunch of formations in a world

.

*jd. The double.moon is a frequent image in this work.

It may refer to a lunar halo https://en.wikipedia.org/wiki/22%C2%B0_halo

or a drunkard's blurred vision.

*vlm.18. They are as false as the sight of two moons in the sky by thy false imagination, it is the great fallacy of thy mind, that represents these false forms of the world before thee.

 

यथा नौ.यायिनो मिथ्या स्थाणु.स्पन्द.मतिस् तथा ।

yathA nau.yAyina:_mithyA sthANu.spanda.mati:_tathA |

अ.सत्या_एव_उत्थिता नित्यम् आकाराणाम् परम्परा ॥४।४५।१९॥

a.satyA_eva_utthitA nityam AkArANAm paramparA ||4|45|19||

.

yathA nau.yAyina: mithyA . as of a boat.goer falsely .

sthANu.spanda.mati: tathA . stable.motion.mind thus .

a.satyA_eva_utthitA nityam . tho unreal ever arisen .

AkArANAm paramparA . succession of formations

.

as

a boat.goer loses his sense of stability

so

in unreality everywhere is

a constant procession of embodiments

:

*vwv.1385.y4.45.19. As the notion of movement of a pillar arises falsely for a passenger in a boat, so, the succession of forms rising eternally is only unreal.

*m.19 Just like the rows which are on the coast line_appear as if shaking to a person in a boat, all the shapes and forms are products of unreality.

*vlm.19. As the passenger in a boat sees the fixed objects on earth to be moving about him, so these varieties of visible objects offer themselves to thy view.

What does fallen.together mean? Can't we just use manifested or some simple word? Is there a reason why you chose that specific word? – lokesh �

#sthA .> #sthANu . स्थाणु [स्था.नु पृषो˚ णत्वम्] Firm, stable, immoveable; nitya: sarvagata: sthANur acalo ayam sanAtanaH, नित्यः सर्वगतः स्थाणुरचलो$यं सनातनःBg.2.24; mb.1.34.5. • A stake, post, pillar; अपि स्थाणुवदासीनः Pt.1.49; किंस्थाणुरयमुत पुरुषः. • Stump, trunk; लता वल्लीश्च गुल्मांश्च स्थाणूनश्मन एव चRā*m.2.8.. • .m/n.. a pillar (as symbol of motionlessness) RV.; anything stationary or fixed; a partic. posture in sitting. Comp. #sthANubhUta . .भूत become motionless (as the trunk of a tree). y4045.019

*jd.19 . yathA nau.yAyina: . as for a boat.goer . mithyA . falsely . sthANu.spanda.matis tathA – a stable frame of mind thus . asatyA_eva utthitA . unreality everywhere . nityam AkArANAm paramparA . a constant parade of formations.

 

इन्द्रजालम् इदम् विद्धि माया.रचित=पञ्जरम् ।

indrajAlam idam viddhi mAyA.racita=paJjaram |

मनो.मनन.निर्माणम् न सन् न_असद् इव स्थितम् ॥४।४५।२०॥

mana:.manana.nirmANam na sat na_asat iva sthitam ||4|45|20||

.

indrajAlam idam viddhi . The net of Indra the Crafty . this you should know, is .

mAyA.racita=paJjaram . an illusion.constructed=cage/skeleton .

mana:manana=nirmANam . Mind.mentation.made .

na sat na_asat iva sthitam . not real existing as.if not unreal

.

know

this to be a magic

show

:

a mAyA.fabricated cage of bone

made of mentation by manas.Mind

:

as.if neither really nor unreally existent

.

*m.20 All that is in this world is mere jugglery. It is a design of the deceitful ‘māya’. It is structured by mental ideas and thoughts. All is neither existence nor non.existent.

*vlm.20. Know the world as an enchanted scene, presented by the magic of thy error (mAyA); it is a fabrication of the working of thy mind, and is a nullity though appearing as a reality.

 

ब्रह्म_एव_इदम् जगत् सर्वम् अन्यतायास् ततः कुतः ।

brahma_eva_idam jagat sarvam anyatAyA: tata: kuta: |

प्रसङ्गः कीदृशः को ऽसौ क्व वा सा परितिष्ठति ॥४।४५।२१॥

prasaGga: kIdRza: ka:_asau kva vA sA paritiSThati ||4|45|21||

.

This whole world is only The Brahmic Immensity:

where is anything except as That?

what and how is this happening?

or where does it abide? what's its address?

.

*m.21 All is Brahman here. Where is the question of any other thing? What else can abide in this?

*vlm.21. All this world is Brahma, what else is there beside him? What other adjunct can he have, what is that? Whence did it come, and where is it situated?

* brahma_eva_idam jagat sarvam this entire world is only the brahman Immensity. anyatAyAs tata: kuta: where is anything other than That? prasaGga: kIdRza: ko asau what and how is this happening? kva vA sA paritiSThati or where does it abide? what's its fixed address?

 

अयम् गिरिर् अयम् स्थाणुर् इत्य् आडम्बर.विभ्रमः ।

"ayam giri: ayam sthANu:" iti_ADambara.vibhrama: |

मनसो भावना.दार्ढ्याद् असन् सन्न्_इव लक्ष्यते ॥४।४५।२२॥

manasa:_bhAvanA.dArDhyAt asan san_iva lakSyate ||4|45|22||

.

ayam giri:"This is a mountain, ayam sthANur this is a pillar," ity ADambara.vibhrama: beating the drum of delusion thus manasa: bhAvanA.dArDhyAt from the firm conviction of manas.Mind a.san san.n iva lakSyate the not.being like being seems

.

*m.22 ‘This is a hill. This is immobile’ such vain pronouncements arise because of strong mental ideations. And so the unreal appears real.

*vlm.22. That this is a mountain and that is a tree, are_appendages affixed by our error and mistake, it is the prejudgment of the mind, that makes the unreality appear as a reality.

 

प्रपञ्च.पतन.आरम्भम् प्रमत्तस्य इदम् जगत् ।

prapaJca.patana.Arambham pramattasya idam jagat |

स.काम.तृष्णा=मननम् त्यक्त्वा_अन्यद् राम भावय ॥४।४५।२३॥

sa.kAma.tRSNA=mananam tyaktvA_anyat rAma bhAvaya ||4|45|23||

.

prapaJca.patana.Arambham the falling.into material matters (prapaJca, the five senses &c) pramattasya of a drunk / madman / lecher idam jagat is this world. sa.kAma.tRSNA=mananam tyaktvA having abandoned thoughts thirsting with desire anyat rAma bhAvaya let your feeling, Râma, be different.

.

*m.23 This world is an intoxicated person’s descent into phenomena. Give up the thinking associated with desire and agreed. And think beyond O Rāma.

*vlm.23. The world is the creation of error and idol of fools; shun your fond desire and thoughts of it, rAma, and think of thy unworldly soul.

Falling.into materiality—for any drunken fool this is the world, #rAma.

Only give.up thoughts thirsting.for desire and find a different delight.

 

यथा स्वप्नो महारम्भो भ्रान्तिर् एव न वस्तुतः ।

yathA svapna:_mahArambha:_bhrAnti: eva na vastuta: |

दीर्घ.स्वप्नम् तथा_एव_इदम् विद्धि चित्त.उपपादितम् ॥४।४५।२४॥

dIrgha.svapnam tathA_eva_idam viddhi citta.upapAditam ||4|45|24||

.

yathA svapna: mahArambha: just as a dream adventure bhrAnti: eva na vastuta: is only an insubstantial delusion, dIrgha.svapnam tathA_eva_idam this too is just a long dream: viddhi citta.upapAditam know it as brought.about by Affective mind.

*m.24 Just as even great initiatives in a dream ...

*vlm.24. It is as false as the visionary scene of a prolonged dream...

*vwv.697. ... know this (world.experience) as a long dream brought about by the mind.

 

दृश्यमान.महाभोगम् गृह्यमाणम् अ.वस्तुकम् ।

dRzyamAna.mahAbhogam gRhyamANam a.vastukam |

कोशम् आशा.भुजङ्गानाम् संसार.आडम्बरम् त्यज ॥४।४५।२५॥

kozam AzA.bhujaGgAnAm saMsAra.ADambaram tyaja ||4|45|25||

.

dRzyamAna.mahAbhogam looking for great pleasures gRhyamANam a.vastukam grabbing.at insubstantial things | kozam AzA.bhujaGgAnAm it is a pit of hopeful snakes: saMsAra.ADambaram tyaja abandon this tumultuous samsâra

.

dRzyamAna

mahAbhoga

gRhyamANa

vastuka

koza

AzA

ADambara

tyaja

.

*m.25 Cast away this visible exuberance of pleasure, this agreeable looking disagreeable thing, this casket of serpents of desires.

*vlm.25. Shun this grand display of the world, which is so substantial to sight, and so inane when felt; It is the den of the dragons of desire, foaming with the poison of their passions.

*looking for great pleasures gRhyamANam a.vastukam holdng the insubstantial kozam AzA.bhujaGgAnAm a pit of hopeful snakes saMsAra.ADambaram tyaja – abandon the tumultuous saMsAra.

 

अ.सद् एतद् इति ज्ञात्वा मा_अत्र भावम् निवेशय ।

a.sat etat iti jJAtvA mA_atra bhAvam nivezaya |

अनुधावति न प्राज्ञो विज्ञाय मृग.तृष्णिकाम् ॥४।४५।२६॥

anudhAvati na prAjJa:_vijJAya mRga.tRSNikAm ||4|45|26||

.

"This is unreal":

so having known, do not assume this state--

a wise man does not pursue what he understands to be a mirage

.

*vlm.26 Knowing the world as unreal, try to regard it as nothing, because the wise will never go after a mirage knowing it as such.

*a.sat etat . "This is unreal" . iti jJAtvA . so having known . mA_atra bhAvam nivezaya . do not assume this state . anudhAvati na prAjJa: . someone wise does not follow it . vijJAya mRga.tRSNikAm . having understood it as mirage

 

स्वसंकल्पात् स्वरूपाढ्याम् मनोरथ.मयीम् श्रियम् ।

sva.saMkalpAt svarUpa.ADhyAm manoratha.mayIm zriyam |

यो ऽअनुगच्छति मूढात्मा दु:खस्य_एव स भाजनम् ॥४।४५।२७॥

ya:_anugacchati mUDha.AtmA du:khasya_eva sa* bhAjanam ||4|45|27||

.

from self.conception

(its nature ripening)

come

wonderful constructs of fantasy

(when some foolhardy self follows this course

he gets his fair.share of sorrow)

.

sva.own/one.saMkalpa.concept.At svarUpa.nature/character

.aaDhya.Am manoratha.maya.made.Im zriyam | yas.who/which anugacchat.i mUDha.erred/confused/uncertain/stupid.AtmA.Âtmâ/self du:kha.sya eva.indeed/even/so sas he/it bhaajana.m

.

ADhya

manoratha

zriyam

anugacchat

bhAjana

.

*m.27 This is full of self.conceived forms and shapes full of wishful objects.

Those who chase them are foolish and deserve only sorrow.

*sv.27 He who runs after the objects created by his own mind surely comes to grief. This world.appearance has come into being on account of desire; it will cease only when desire ceases to arise (not when you turn against or hate it).

*vlm.27. The foolish man that runs after some imaginary object of his heart's desire, is surely exposed to trouble and disappointment for his folly.

 

वस्तुन्य् असति लोको ऽयम् यातु कामम् अवस्तुनि ।

vastuni_asati loka:_ayam yAtu kAmam a.vastuni |

यस् तु वस्तु परित्यज्य याति_अ.वस्तु स नश्यति ॥४।४५।२८॥

ya: tu vastu parityajya yAti_avastu sa* nazyati ||4|45|28||

.

vastuni_asati. in substantial unreality .

 loka:_ayam . the world is This .

#yAtu . traveler . spirit (RV.evil) +

yAtu kAmam a.vastuni . a traveler to Desire in the insubstantial .

ya: tu vastu parityajya . someone tho (substantial cast.away) .

yAti_avastu . coming insubstantial .

sa* nazyati . he destroying

.

when the substantial* is unreal

people come.to desire the insubstantial

:

as.for those who abandon the substantial

reaching the insubstantial

they are destroyed

.

* vastu indicates the substantially "real", like "real estate".

*vlm.p.28 Whoever desires to have anything in this world, after knowing it as an unreality, surely perishes with his soul for his abandoning the reality.

 

मनोव्यामोह एव_इदम् रज्ज्वाम् अहि.भयम् यथा ।

mana:vyAmoha* eva_idam rajjvAm ahi.bhayam yathA |

भावना.मात्र.वैचित्र्याच् चिरम् आवर्तते जगत् ॥४।४५।२९॥

bhAvanA.mAtra.vaicitryAt ciram Avartate jagat ||4|45|29||

.

mana:vyAmoha_eva_idam . Mind's flow of delusion only is This .

rajjvAm ahi.bhayam yathA . the rope and fear of a snake likewise .

bhAvanA.mAtra.vaicitryAt . thru diversified feeling .

ciram . for a long while .

#vRt . #AvRt . *Avartate

#Avarta m. . winding / whirling .

jagat . . the world whirls .

#muh . #Amuh . #Amoha . #vyAmoha . … / #vyAmuh . #vyAmoha

*vwv.1384.y4.45.29. This (appearance of the world) is only a delusion of the mind, as there is the fear of a snake in the rope. The world revolves for a long time on account of the diversity of imagination alone.

*vlm.29. It is only that error of the mind, which makes it mistake a rope for a snake; and it is the variety of the thoughts and pursuits of men, that makes them roll about in the world.

*m.29 All this is mere delusion of the mind like the rope.serpent illusion. This world revolves around multitude of funny ideas and musings.

 

असद् अभ्युदितैर् भावैर् जलान्तश् चन्द्र.वच् चलैः ।

asat abhyuditai: bhAvai: jala.anta: candra.vat calai: |

वञ्च्यते बाल एव_इह न तत्त्व.ज्ञो भवादृशः ॥४।४५।३०॥

vaJcayate bAla* eva_iha na tattva.jJa: bhavAdRza: ||4|45|30||

.

asat.unReal/not.So by/with thz abhyudita.rising/sunrise\arisen\sprung.from.i: bhAva.state/sense.s.i: jala.water.antar.within/inner candra.moon.vat.like cala.i: |

vaJcayate bAla.boy/child* eva.indeed/even/so iha.here na.not tattva.objectivity/that.condition.jJa.Knower: bhavAdRz.a:

.

cala

vaJcay

bhavAdRz

.

the unreal

appears

thru realized feelings

like moonlike stirrings in the water

.

only children are moved in this way

not Knowers of Thatness

like Your Grace

.

*vlm.p.30 When some vain thought labors in the mind, like the moon appearing to move under water, it deceives only little children and not the wise like yourself.

 

य इमम् गुण.संघातम् भावयन् सुखम् ईयते ।

ya* imam guNa.saMghAtam bhAvayan sukham Iyate |

प्रमार्ष्टि स जडो_जाड्यम् वह्नि.भावनया स्वया ॥४।४५।३१॥

pramArSTi sa* jaDa:_jADyam vahni.bhAvanayA svayA ||4|45|31||

.

ya: one who is imam guNa.saMghAtam – this coagulation of qualities

bhAvayan sukham Iyate – imagining that he goes to pleasure pramArSTi sa: .

he rubs jaDa:jADyam vahni.bhAvanayA svayA – by the fire of his own imagining.

.

*m.31 If a fellow expects happiness from this phlegmatic formation of qualities, he is like a fool who tries to cure his disease by an imagined fire.

*vlm.31. He who pursues the virtues for his future happiness, surely kindles the fire of his intelligence to destroy the frost of his ignorance.

##han .> #samhan .> #saMghAta #saGghAta .m.. striking together, crushing • closing (of a door &c.) • combat • condensation, compression, thickening (into materiality, cf. ghana of a cloud or a concept) • compactness, hardening • close union or combination, cluster • a company of fellow.travellers • (in gram.) a compound as a compact whole (opp. to its single parts) • a vowel with its consonant (opp. to <varNa>, "a letter").

#pramArSTi – rubbing together

 

असद् एव_इदम् आभोगि दृश्यते जल.पञ्जरम् ।

asat eva_idam Abhogi dRzyate jala.paJjaram |

मन:मनन.निर्माण.हृदये नगरम् यथा ॥४।४५।३२॥

mana:manana.nirmANa.hRdaye nagaram yathA ||4|45|32||

.

asat eva altho unreal idam Abhogi this pleasure

dRzyate jala.paJjaram

mana:manana.nirmANa.hRdaye . in the Mind.mentation.making.Heart .

nagaram yathA . a city so

.

is seen to be a sprung trap

like

a city built of Mind's mentation in the Heart

.

*AS. Yes, this ( jala.paJjaram) is a problematic word. The AB commentary has chosen to resolve it with a standard trick of commentators..laDayo: abhedAt jaDa.sambhUtam dehAdi . Since <la> and <Da> are same (equivalent) bodies and other life forms born in the jaDa material world. • If you wish to avoid this trick, you may use the modern science which may say that the body is mostly water..so a water.frame!

Either way, it is saying the visible life is illusory as the city created by imagination.

*m.32 This body is completely unreal. It is like a city structured in heart by mental ideation.

*vlm.32. All the gross bodies that are seen here in this world, are all the creatures of the working of the mind, as the building of aerial castles in our thought.

*jd.32 – asat eva – tho unreal . idam Abhogi . this pleasure . dRzyate jala.paJjaram . is seen to be sprung trap . nagaram yathA . like a city . mana:manana.nirmANa.hRdaye . a construct of Mind's mentation in the Heart.

 

इदम् चित्त.इच्छया_उदेति लीयते तद् अनिच्छयाः ।

idam citta.icchayA_udeti lIyate tat an.icchayA: |

मिथ्या_एवम् दृश्यते स्फीतम् गन्धर्व.नगरम् यथा ॥४।४५।३३॥

mithyA_evam dRzyate sphItam gandharva.nagaram yathA ||4|45|33||

.

This is affected by arisen desire

(subsiding by lack of such a wish)

so it is seen.to.be that falsity thrives in Gandharva.City

.

*vlm.33 It is the heart’s desire that produces these things, as it is lack of desire that destroys them all. The unrealities appear as true like fairylands appearing to view.

* idam citta.icchayA_udeti . this arises by affective desire . lIyate tat an.icchayA: . which is reduced by lack of such a wish: + mithyA_evam dRzyate . so it is seen.to.be falsity . sphItam . thriving . gandharva.nagaram yathA . like gandharva.City.

 

राम नष्टे जगत्य् अस्मिन् न किम्चिद् अपि नश्यति ।

rAma naSTe jagati_asmin na kimcit api nazyati |

युक्ते ऽपि च जगत्य् अस्मिन् न किम्चिद् अपि युज्यते ॥४।४५।३४॥

yukte_api ca jagati_asmin na kimcit api yujyate ||4|45|34||

.

Râma

when this world is destroyed nothing whatever is destroyed

altho it seems connected with this world something is not so with anything

.

*m.34 O Rāma, if this world is destroyed nothing is lost. Even if this increases, nothing is increased.

*vlm.34. Know Râma, that nothing that is existent is lost on the dissolution of the world, nor what is inexistent of its nature, can ever come into existence.

jd.34 . rAma naSTe jagaty asmin राम नष्टे जगति अस्मिन् rAma, when this world is destroyed . na kim.cid api nazyati न किंचिद् अपि नश्यति nothing whatever is destroyed . yukte_api ca jagaty asmin युक्ते अपि च जगति अस्मिन् tho it seems connected with this world . na kim.cid api yujyate न किंचिद् अपि युज्यते it is not connected anyhow.

 

मनः.प्रकल्पिते भग्ने हृदि विस्तीर्ण.पत्तने ।

mana:prakalpite bhagne hRdi vistIrNa.pattane |

वृद्धि च_उपगते ब्रूहि किम् वृद्धिम् कस्य किम् क्षतम् ॥४।४५।३५॥

vRddhi ca_upagate brUhi kim vRddhim kasya kim kSatam ||4|45|35||

.

mana:prakalpite bhagne . in a Mind.designed ruin . hRdi . in the Heart .

vistIrNa.pattane . in a scattered town .

vRddhi ca_upagate . and after its having.come.to.growth .

brUhi . say .

kim vRddhim . what growth? . kasya . whose? . kim kSatam . what harm?

.

mana:prakalpite bhagne . in a Mind.designed ruin . hRdi . in the Heart .vistIrNa.pattane . in a scattered town . vRddhi ca_upagate . and after having come to growth . brUhi . say . . kim vRddhim . what growth? . kasya . whose? . kim kSatam . what harm?

.

*vwv.1974/35. When the extended city in the heart imagined by the mind is demolished or has undergone development, say, what is grown or what is diminished and to whom?

*vlm.p.35 Tell me Râma, what things are entire or broken, or are growing or decaying, when these ideas are only the formations of your sound or unsound mind or the working of your fancy?

 

क्रीड.अर्थेन यथा_उदेति बालानाम् हृदि वर्तनम् ।

krIDa.arthena yathA_udeti bAlAnAm hRdi vartanam |

मनसा तद्.वद् एव_इदम् उदेत्य् अविरतम् जगत् ॥४।४५।३६॥

manasA tat.vat eva_idam udeti_aviratam jagat ||4|45|36||

.

krIDa.arthena yathA_udeti

bAlAnAm hRdi . for children in the Heart .

#vartana . m |

manasA . by Mind . tat.vat . that.wise . eva_idam . just This . udeti . arises .

aviratam . uninterruptedly . jagat . the World

.

as in the course of play there comes into the hearts of boys and girls

a vividly imagined thing

so by Mind Thatwise just This flows.forth endlessly as this world

.

*vlm.p.36 Children make and break their toy dolls of clay at will. In the same way the mind raises and erases its thoughts of all things in the world.

 

न किम्चित् कस्यचित् नष्टम् इन्द्रजाल.जले यथा ।

na kimcit kasyacit naSTam indra.jAla.jale yathA |

भ्रष्टे नष्टे तथा_एव_अस्मिन् संसारे वितथ.उत्थिते ॥४।४५।३७॥

bhraSTe naSTe tathA_eva_asmin saMsAre vitatha.utthite ||4|45|37||

.

na kimcit – not anything kasyacit naSTam – is disappeared by anything

indrajAla.jale yathA – like water in a magician's trick bhraSTe naSTe tathA_eva – when fallen.out or destroyed in that way appeared or disappeared asmin saMsAre vitathA utthite – in this saMsAra falsely arisen

.

#vitatha

#bhraMz #bhraz #bhraSTa . fallen, (diva: . from the sky), kathAs.; broken, ruined, lose; disappeared; #bhraSTA_a "fallen" (unchaste) woman.

jd#ta* #vitatha . not.thus, untrue, false.

*m.37 If water created by magic disappears no one is affected. Similarly if this mutable world is shattered/destroyed no one is affected.

*vlm.37. As nothing is lost or drowned in the talismanic tank of a conjuror, so nothing is dead or dissolved in the magical sea of this world (samsAra sAgara).

*jd.37 . na kimcit . not anything . kasyacit naSTam . is disappeared by anything . indrajAla.jale yathA . like water in a magician's trick . bhraSTe naSTe tathA_eva . when fallen.out or destroyed in that way appeared or disappeared . asmin saMsAre vitathA utthite . in this saMsAra falsely arisen.

 

यद् असत् तद् असत् स्याच् चेन् न किम् कस्य किल क्षतम् ।

yat asat tat asat syAt cet na kim kasya kila kSatam |

ततो हर्ष.विषादानां संसारे नाम नास्पदम् ॥४।४५।३८॥

tata: harSa.viSAdAnAm saMsAre nAma na_Aspadam ||4|45|38||

.

yat asat what is notSo

tat asat syAt cet if that be notSo

na kim kasya kila kSatam then what's the trouble for anyone?

tata: harSa.viSAdAnAm thus for delight or depression

saMsAre nAma na_Aspadam there's no place in this samsâric Journey.

.

*m.38 If what is non.existent is destroyed what is the hurt for anyone? And so, where is the place for grief and joy in this mutable world?

*sv.38 When this world.appearance has been dissolved nothing whatsoever has really been destroyed.

*vlm.38. The unrealities being all untrue, it is true that nothing is lost by their loss. Hence there is no cause for our joy or sorrow in this unreal world. (Why sorrow, when a fragile is broken, or a mortal is no more).

 

असद् एव यद् अत्यन्तम् तस्मात् किम् नाम नश्यति ।

asat eva yat atyantam tasmAt kim nAma nazyati |

नाश.अभावे किम् दुःखस्य कः प्रसङ्गः_महामते ॥४।४५।३९॥

nAza.abhAve kim du:khasya ka: prasaGga: mahAmate ||4|45|39||

.

asat eva yat atyantam . unreal indeed what's beyond all boundaries .

tasmAt kim nAma nazyati . in which case just how is it destroyed?

nAza.abhAve kim . and in the absence of destruction .

du:khasya ka: prasaGga: mahAmate . how does it come to sorrow, clever boy?

when

it is absolutely not.So

then

what's to be destroyed

?

where there is no destruction, what's to grieve.for

?

(where's the Connexion, clever boy?)

*sv.39 If an unreal appearance has vanished, what does one lose? If it is utterly unreal, then how can it even be destroyed; and why does one grieve over the unreal loss?

 

सदेव वा यद् अत्यन्तम् तस्य किम् नाम नश्यति ।

sadeva vA yat atyantam tasya kim nAma nazyati |

ब्रह्म_एव_इदम् जगत्.सर्वम् सुख.दुःखे किम् उत्थिते ॥४।४५।४०॥

brahma_eva_idam jagat.sarvam sukha.du:khe kim utthite ||4|45|40||

.

...

sat_eva .So indeed / sadA_iva . ever as.if / sa.deva . with.God .

vA . or .

yat atyantam . which is boundless .

tasya. of that .

kim nAma nazyati . what exactly is destroyed? .

brahma_eva . only Immensity is . idam jagat . this world . .sarvam . entirely .

sukha.du:khe . in pleasure/pain .

kim utthite . what has uprisen

?

or else it's infinite reality.

just what would be destroyed in that?

this whole world is only the Brahman.Immensity,

how would pleasures and pains arise?

*m. What is extinction for something that is absolutely existent?

*sv. ... if it were real, then no one could destroy it or make it unreal ...

 

असद् वा_अपि यद् अत्यन्तम् विद्धि स्यात् तस्य कीदृशी ।

asat vA_api yat atyantam viddhi syAt tasya kIdRzI |

बुद्धेर् अभावे हर्षस्य कः प्रसङ्गो महामते ॥४।४५।४१॥

buddhe: abhAve harSasya ka: prasaGga: mahAmate ||4|45|41||

.

asad vA_api – whether or not it is unreal yat atyantam – what is boundless viddhi syAt – know it to be tasya kIdRzI – what is the measure of That? buddhe: abhAve – in the absence of intellective mind harSasya ka: prasaGga: what's the connexion with lust mahAmate – clever boy?

.

*m.41 O Rāma of noble mind, when something is absolutely non.existent, how can that increase of develop? When growth is absent how can one talk about joy?

*sv.41 In which case, is there any room for sorrow at all?

*vlm.41. If the unreality can never come to existence, it cannot have its growth also. What cause is there of our sorrow for their want of growth or existence?

#hRS .> #harSa: . bristling, erection (of the hair in a thrill of rapture) MBh. &c. • happiness (also personified as a son of dharma) MBh. &c. • erection of the sexual organ ["hard.on, boner"] • sexual excitement, lust.

 

सर्वत्र_अ.सत्य.भूते ऽस्मिन् प्रपञ्च.एकान्त.कारिणि ।

sarvatra_a.satya.bhUte_asmin prapaJca.ekAnta.kAriNi |

संसारे किम् उपादेयम् प्राज्ञो यद् अभिवाञ्छतु ॥४।४५।४२॥

saMsAre kim upAdeyam prAjJa: yat abhivAJchatu ||4|45|42||

.

sarvatra.everywhere a.non.satya.true/valid/honest.bhUta.e asmin.here

prapaJca.ekaanta.kaari.Ni | saMsAra.Samsâra.convolution.e kim.what?how upaadeya.m prAjJa.wise/intelligent: yat.which/what abhivAJchat.longing.for.u

.

prapaJca

ekAnta

kAri

upAdeya

.

when it is something unreal

a saMsAra where the unity is made into five elements =

prAjJa: yat abhivAJchatu – what would a wise person wish?

.

*vwv.1975. What is fit to be acquired in this world, having the invariable act of displaying manifoldness and being unreal

everywhere, which the wise man may seek for?

*m.42 What is that that can be desired by wise people in a world which is untrue in every aspect and in every element?

*sv.42 Similarly, that which is unreal cannot grow or flourish; for what does one rejoice? What does one desire then?

*vlm.42. Thus every thing is but unreal and mere cause of our delusion, what is there that may be reckoned as the best boon for us, that the wise man can have to desire. (No real bliss is to be found on earth).

#eka #ekAnta

#dA #AdA #upAdA #upAdeya

#vaJch #abhivaJch

*jd.42 – sarvatra_asmin . everywhere in this . asatya.bhUte . unSuch.become . prapaJca.ekAnta.kAriNi saMsAre . saMsAra where the five elements become one . kim upAdeyam . what is acceptable . prAjJa: yat abhivAJchatu . which the wise may desire?

 

सर्वत्र सत्य.भूते ऽस्मिन् ब्रह्म.तत्त्व.मये ऽपि च ।

sarvatra satya.bhUte_asmin brahma.tattva.maye_api ca |

किम् स्यात् त्रि.भुवने हेयम् प्राज्ञाः परिहरन्तु यत् ॥४।४५।४३॥

kim syAt tri.bhuvane heyam prAjJA: pariharantu yat ||4|45|43||

.

everywhere =

satya.bhUte_asmin . when this being becomes.So =

brahma.tattva.maye_api ca . although it is a measured Thatness of the Brahman . kim syAt tri.bhuvane . what would there be in the three worlds =

heyam . unfit . prAjJA: . the Wise

#R . #hR . #parihR . pariharantu yat . should avoid which?

*vwv.1976. What may be fit to be abandoned in this triple world, being real everywhere and consisting of Brahman, the Absolute Reality, which the wise ones may avoid?

*m.43 When all is that Brahman principle, in such universe what is that that is disagreeable to a wise person?

*sv.43.44 When all this is indeed the one infinite consciousness, what does one renounce?

*vlm.43. But all this when taken in the sense of their being full with the Divine Spirit, what thing is there so very trifling for the wise man to dispose or refuse to take?

*jd.43 . sarvatra . everywhere . satya.bhUte_asmin . when this being becomes.So . brahma.tattva.maye_api ca . although it is a measured Thatness of the Brahman . kim syAt tri.bhuvane . what would there be in the three worlds . heyam prAjJA: pariharantu yat . which wise.prAjnas reject as objectionable?

 

असत् सद् वा जगद्य् अस्य तेन_असौ सुख.दुःखयोः ।

asat sat vA jagadi_asya tena_asau sukha.du:khayo: |

अगम्य एव मूर्खस् तु तद् विनाशेन दुःखित: ॥४।४५।४४॥

agamya* eva mUrkha: tu tat vinAzena du:khita: ||4|45|44||

.

asat sat vA . unreal or real =

jagat yasya . the world for whom =

tena_asau sukha.du:khayo:

agamya_eva mUrkha: tu

tat vinAzena du:khita: .

*m.44 All sorrow and joy are due to the non.existent and existent world. A fool who does not know this grieves when this world is annihilated.

*sv.43.44 When all this is indeed the one infinite consciousness, what does one renounce?

*vlm.44. But he who considers the world as an unreality, is never subject to joy or sorrow at his gain or loss of any thing. It is only the ignorant that is elated or depressed at the one or the other.

 

आदौ_अन्ते च यन् न_अस्ति वर्तमाने ऽपि तत् तथा ।

Adau_ante ca yat na_asti vartamAne_api tat tathA |

यो ऽभिवाञ्छत्य् असद् राम तस्य_असत्ता_एव दृश्यते ॥४।४५।४५॥

ya:_abhivAJchati_asat rAma tasya_asattA_eva dRzyate ||4|45|45||

.

In the beginning and the end what is not So, is thus also in the present.

And for whoever wants what is not So, Râma, only an unreal state

is seen to be

.

*m.45 What is not there in the beginning will not be/cannot be there in the present. O Rāma, whoever desires the unreal, he sees only the unreal.

*sv.45 That which was non.existent in the beginning, and that which shall cease to be in the end, is not real in the middle (in the present), either.

*vlm.45. That which was not before nor will remain afterwards, is likewise the same nihility at present; therefore who so desires the nullity, is said in the Sruti to be null himself.

*Adau.in.the.beginning ante.ending/after ca.also/and yat.which/what na.not asti.is/exists vartamaana.e api.tho/even tat.it/he/that tathA.thus/thatwise | yas.who/which abhivAJchat.longing.for.i asat.unReal/not.So, Râma,

tasya.of that asattaa.unReal.state/not.So eva.indeed/even/so dRzyate.is.seen/known

 

आदौ_अन्ते च यत् सत्यम् वर्तमाने सत्_एव तत् ।

Adau_ante ca yat satyam vartamAne sat eva tat |

यस्य सर्वम् सत्_एव स्यात् तस्य सत्ता_एव दृश्यते ॥४।४५।४६॥

yasya sarvam sat eva syAt tasya sattA_eva dRzyate ||4|45|46||

.

Adau_ante ca yat satyam

what is So in the beginning and at the end

vartamAne sat eva tat

(that being.So at present too)

yasya sarvam sat eva syAt

of which everything would be only So

tasya sattA_eva dRzyate

of that the sattA.Suchness is seen.ta:be.

*vwv. ... What is real at the beginning and the end is only real when existing (at the present).

*m. ... For whom everything real, he will see only the real.

*vlm. ...; therefore, what is always in esse, it is that entity alone that is seen everywhere and at all times.

 

असत्य.भूतम् तोय.अन्तश् चन्द्र.व्योम.तल+आदिकम् ।

asatya.bhUtam toya.anta: candra.vyoma.tala+Adikam |

बाला एव_अभिवाञ्छन्ति मनोमोहाय न_उत्तमाः ॥४।४५।४७॥

bAlA* eva_abhivAJchanti mana:mohAya na_uttamA: ||4|45|47||

.

asatya.bhUtam . an unreal being .

toya.anta: . within the water .

candra.vyomatala.Adikam . moon and sky +

bAlA: eva_abhivAJchanti

mana:mohAya na uttamA: .

*m.47 Only children will desire the moon in water while (real) moon is in the sky. This is due to a delusion in the mind. Wise people will not be under such delusion.

*sv. That which exists in the beginning, and in the end, is the reality in the present, too.

*vlm.47. There are the unreal sky and moon and stars, seen underneath the water; it is only the deluded boys that like to look at them, but never the wise: (who look at the reality and not at its shadow).

 

बालो हि वितत.आकारैर् वस्तु.रिक्तैः प्रयोजनैः ।

bAla: hi vitata.AkArai: vastu.riktai: prayojanai: |

संतोषम् एत्य् अनन्ताय दु:खाय न सुखाय तु ॥४।४५।४८॥

saMtoSam eti_anantAya du:khAya na sukhAya tu ||4|45|48||

.

bAla: hi vitata.AkArai: vastu.riktai: prayojanai: saMtoSam eti

anantAya du:khAya . infinite misery +

na sukhAya tu . but not for pleasure

.

*m. Only fools (and children) will derive joy out of purposeless and useless things. They give only sorrow and never any joy.

*sv. That which exists in the beginning, and in the end, is the reality in the present, too.

*vlm. Children take a liking for light, empty and gaudy baubles; which are of no good or use to them nor any body at all, and are rather led to sorrow at their loss, than derive any good from their gain whatever.

 

तस्मान् मा त्वम् भवो बालो, राम, राजीव.लोचन ।

tasmAt mA tvam bhava: bAla:, rAma, rAjIva.locana |

अ.विनाशम् इह_आलोक्य नित्यम् आश्रय सुस्थिरम् ॥४।४५।४९॥

a.vinAzam iha_Alokya nityam Azraya susthiram ||4|45|49||

.

so let's have none of your childish ways,

rAma, you with the lotus eyes!

once you behold the Indestructible

always rely on its stability

.

tasmaat maa tvam bhava.become!: bAla.boy/child:, Râma, raajIva.locana | a.non.vinaaza.m iha.here aalokya nityam.ever/always aazraya susthira.well-established/firm/constant.m

.

tasmAt

mA

tvam

rAjIva

locana

rAjIvalocana

vinAza

Alokya

Azraya

.

*m.49 And so, O Rāma, do not become a child... *vlm.49. Therefore act not as a child...

 

"असद् इदम् अखिलम् मया समेतम्

"asat idam akhilam mayA sametam

त्व्" इति विगणय्य विषादिता_आस्तु मा ते ।

tu" iti vigaNayya viSAditA_Astu mA te |

"सद् इह हि सकलम् मया समेतम्

"sat iha hi sakalam mayA sametam

त्व्" इति च विलोक्य विषादिता_आस्तु मा ते ॥४।४५।५०॥

tu" iti ca vilokya viSAditA_Astu mA te ||4|45|50||

.

"asat idam akhilam mayA sametam . "All this is not So, but is affected by me," .

tu" iti vigaNayya viSAditA_Astu mA te . thus discerning let there be no grief for you,

or +

sat iha hi sakalam mayA sametam .

tu" iti ca vilokya viSAditA Astu mA te

"Since everything that is So in this world is affected by me,"

having so determined let there be no grief for you.

*sv.50 See that 'all this is unreal, including myself' and there will be no sorrow in you:

or, see that 'all this is real, including myself' and sorrow will not touch you either.

 

VÂLMÎKI of the ANTHILL said—

 

इत्य् उक्तवत्य् अथ मुनौ दिवसे जगाम

iti_uktavati_atha munau divase jagAma

सायंतनाय विधये अस्तमिनः जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा.कृत.नमस्करणा जगाम

snAtum sabhA.kRta.namaskaraNA jagAma

श्यामाक्षये रवि.करैश् च सह.आजगाम ॥४।४५।५१॥

zyAma.akSaye ravi.karai: ca saha.AjagAma ||4|45|51||

.

when the Muni had spoken these words

the day went away

:

to his evening ritual the setting Sun went away

&

paying their homage, the Assembly went to their ablutions

then

when darkness disappeared before new sunrays they gathered again

.

* iti uktavati_atha munau . when the Muni had spoken these words . divase jagAma . the day went away . sAyaMtanAya vidhaye astamina: jagAma . to his evening ritual the setting Sun went away + snAtum sabhA.kRta.namaskaraNA jagAma – paying their homage, the Assembly went to their ablutions . zyAma.akSaye ravi.karai: ca saha.AjagAma . when darkness disappeared before new sunrays they gathered again.

*vlm.p.51 *vAlmIki said:—As the sage was explaining in this manner, the day glided away to its dusk. The sun departed to his even tide and evening service, and with him the assembly parted to their evening ablutions and rest. After, with the rising sun, they assembled again in the court.

 

 

.

oॐm

.

 

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+++

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

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FM4045 APPARENT REALITY 2.JA01-02 .z51

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oॐm

 

FM.4.45

 

APPARENT REALITY

 

VASISHTHA said—

 

जगत् सम्पन्नम् एव_इदम् सम्पन्नम् किंचिद् एव न ।

jagat sampannam eva_idam sampannam kiMcit eva na |

शून्यम् एव च भा.मात्रम् मन:विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA.mAtram mana:vilasitam sthitam ||4|45|1||

.

Altho this world has come.to.be, it has not come.to.be at.all

:

altho it's empty, yet it is illuminated play of Mind

.

*sv. VASISTHA continued: O rAma, though this universe seems to exist, nothing really exists as the universe. It is but the_appearance or reflection of the infinite consciousness, which alone is the reality.

*vlm.1 Vasishtha continued: "The world appearing as substantial, has nothing substantive in it; it is all a vacuity and mere representation of the imageries and vagaries of the mind.

*m. O Rāma, this mutable world is a becoming, an accomplishment. There is nothing that is not a becoming in that (this is not separately made or structured). It is a gleaming, glittering flash. It is void but abides as a luminous response to ideation.

*AS: This world (jagat) is indeed formed (sampannam eva. has come into existence) (and yet) nothing (na kiJcit ) has come into existence; It is just an appearance (bhA.mAtram) though just void (zUnyam eva) and just a play of the mind! (mana:vilasitam sthitam). *AS. The idea_is that you see this world, but it has an empty basis and it is only your imagination which gives it its shape.

.

* jagat sampannam eva_idam . tho this world has come.together . sampannam kiMcit eva na . it has not come.together at.all . zUnyam eva ca bhA.mAtram . for it is both empty and a light.formation . mana:vilasitam sthitam . existing as the play of Manas.Mind

 

न देश.कालाव्_एतेन ब्रह्माण्डेन_आवृतौ स्थितौ ।

na deza.kAlau etena brahmANDena AvRtau sthitau |

मनाग् अपि महारूपवता_अप्य् आकाश.रूपिणा ॥४।४५।२॥

manAk api mahArUpavatA_api_AkAza.rUpiNA ||4|45|2||

.

na deza.kAlau . not place and time =

etena brahmANDena AvRtau . by this brahma.Egg are hidden =

sthiti.au . when existent =

manAg.api mahArUpavatA – not even a bit by the Great Form =

api_AkAza.rUpiNA . only by the Space.Formation.

*m.2 Even a little of the time and space continuum is covered by this universe.

*vlm.2. Neither is time nor space filled by any world at all, but by the great spirit, who has no form except that of vacuum.

*jd. deza.kAla_is a compound commonly translated as "space & time".

I reserve the term "Space" for empty all.pervasive Consciousness,

which is manifest in a place at a time.

*AS: The form A+vRta comes from the root vR which means to select/choose. Here the meaning with prefix A becomes covered. *AS: Though this cosmic egg (brahmANDa the whole universe) is expansive like the great space (AkAza.rUpi_and mahArUpavat ) it does not cover (na AvRtau) . even a little (manAk api) any space or time (deza.kAla).
वृ #vR . #AvR. . #AvRta . covered, hidden {cp. Avarta – turning.out to.be • surrounded (by a ditch, wall, &c) • overspread, overcast • filled with • #AvRtakara . held in the hand, clasped •• #anAvRta – +

 

एतत् संकल्प.मात्र.आत्म स्वप्न.दृष्ट.पुर=उपमम् ।

etat saMkalpa.mAtra.Atma svapna.dRSTa.pura=upamam |

यत्रैव तत्र त च्छून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra_eva tatra tat_zUnyam kevalam vyoma saMsthitam ||4|45|3||

.

This self's a mere conception like a city seen within a dream:

wherever there, that empty fully spacious sky is established.as

...

.

*m.3 This world is a mere mental fancy like a city.in.dream. It is merely ether wherever it abides.

*vlm.3. This is all imaginary, and as visionary as a city seen in a dream; whatever is seen any where is fallacy, and existing in the infinite vacuity. (All is void amidst the great void of brahma's Mind).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

this self is a conception made like a city seen in a dream:

wherever it appears, it is

nothing but total emptiness established in the spacious sky.

* etat saMkalpa.mAtra.Atma . this conception.made=self . svapna.dRSTa=pura+upamam . like a city seen in a dream . yatra_eva tatra . wherever, there . tat_zUnyam kevalam . it is totally empty . vyoma saMsthitam . situated in the spacious sky.

 

अभित्ति.राग.रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti.rAga.racanam api dRSTam asat.mayam |

अकृतम् कृतम् एव_एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva_etat vyomni citram vicitrakam ||4|45|4||

…

.

a pleasant painting tho without a wall

dRSTam asan.mayam . a perception consisting of what's not So +

akRtam kRtam eva_etat . this is undone though done .

vyomni citram vicitrakam . a marvelous picture in the spacious sky

.

*m. It is a boundless formation and composition. It is visible. Even so it is non.existent and unreal. It is not built or structured. It is like a strange and wonderful figure in the ether.

*vlm. It is a painting without its base, and a vision of unrealities; it is an uncreated creation, and a variegated picture in empty air (without its canvas).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

* a.bhitti.rAga.racanam api altho a pleasant painting with no wall dRSTam asan.mayam . a perception consisting of what's not So + akRtam kRtam eva_etat . this is undone though done . vyomni citram vicitrakam . a marvelous picture in the spacious sky

FM.4.45 APPARENT REALITY 2.JA01-02

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

[Jiva Das]

FM4045 APPARENT REALITY 2.JA01.02 .z51

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oॐm

 

FM.4.45

 

APPARENT REALITY

 

VASISHTHA said—

 

जगत् सम्पन्नम् एव इदम् सम्पन्नम् किंचिद् एव न ।

jagat sampanna.m eva idam sampanna.m kiMcit eva na |

शून्यम् एव च भा.मात्रम् मन:विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA.mAtram mana:vilasita.m sthita.m ||4|45|1||

.

Altho this world has come.to.be, it has not come.to.be at.all

:

altho it's empty, yet it is illuminated play of Mind

.

*sv. VASISTHA continued: O rAma, though this universe seems to exist, nothing really exists as the universe. It is but the appearance or reflection of the infinite consciousness, which alone is the reality.

*vlm.1 Vasishtha continued: "The world appearing as substantial, has nothing substantive in it; it is all a vacuity and mere representation of the imageries and vagaries of the mind.

*m. O Rāma, this mutable world is a becoming, an accomplishment. There is nothing that is not a becoming in that (this is not separately made or structured). It is a gleaming, glittering flash. It is void but abides as a luminous response to ideation.

*AS: This world (jagat) is indeed formed (sampanna.m eva. has come into existence) (and yet) nothing (na kiJcit ) has come into existence; It is just an appearance (bhA.mAtram) though just void (zUnyam eva) and just a play of the mind! (mana:vilasita.m sthitam). *AS. The idea is that you see this world, but it has an empty basis and it is only your imagination which gives it its shape.

 

न देश.कालाव् एतेन ब्रह्माण्डेन आवृतौ स्थितौ ।

na deza.kAlau etena brahmANDena AvRtau sthitau |

मनाग् अपि महारूपवता अप्य् आकाश.रूपिणा ॥४।४५।२॥

manAk api mahArUpavatA api AkAza.rUpiNA ||4|45|2||

.

na deza.kAlau

not place and time

etena brahmANDena AvRtau

by this brahma.Egg are hidden

sthiti.au

when existent

manAg.api mahArUpavatA

not even a bit by the Great Form

api AkAza.rUpiNA

only by the Space.Formation

.

*m.2 Even a little of the time and space continuum is covered by this universe.

*vlm.2. Neither is time nor space filled by any world at all, but by the great spirit, who has no form except that of vacuum.

*jd. deza.kAla is a compound commonly translated as "space & time".

I reserve the term "Space" for empty all.pervasive Consciousness,

which is manifest in a place at a time.

*AS: The form A+vRta comes from the root vR which means to select/choose. Here the meaning with prefix A becomes covered. *AS: Though this cosmic egg (brahmANDa the whole universe) is expansive like the great space (AkAza.rUpi and mahArUpavat ) it does not cover (na AvRtau) even a little (manAk api) any space or time (deza.kAla).
वृ #vR #AvR. #AvRta covered, hidden {cp. Avarta turning.out to.be • surrounded (by a ditch, wall, &c) • overspread, overcast • filled with • #AvRtakara held in the hand, clasped •• #anAvRta +

 

एतत् संकल्प.मात्र.आत्म स्वप्न.दृष्ट.पुर=उपमम् ।

etat saMkalpa.mAtra.Atma svapna.dRSTa.pura=upamam |

यत्रैव तत्र त च्छून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra eva tatra tat zUnyam kevalam vyoma saMsthita.m ||4|45|3||

.

This self's a mere conception like a city seen within a dream:

wherever there, that empty fully spacious sky is established.as

...

.

etat saMkalpa.mAtra.Atma

this conception.made=self

svapna.dRSTa=pura+upamam

like a city seen in a dream

yatra eva tatra

wherever, there

tat zUnyam kevalam

it is totally empty

vyoma saMsthita.m

situated in the spacious sky

.

*m.3 This world is a mere mental fancy like a city.in.dream. It is merely ether wherever it abides.

*vlm.3. This is all imaginary, and as visionary as a city seen in a dream; whatever is seen any where is fallacy, and existing in the infinite vacuity. (All is void amidst the great void of brahma's Mind).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

this self is a conception made like a city seen in a dream:

wherever it appears, it is

nothing but total emptiness established in the spacious sky.

 

अभित्ति.राग.रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti.rAga.racana.m api dRSTam asat.mayam |

अकृतम् कृतम् एव एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva etat vyomni citram vicitrakam ||4|45|4||

…

.

a pleasant painting tho without a wall

dRSTam asan.mayam

a perception consisting of what's not So +

akRtam kRtam eva etat

this is undone though done

vyomni citram vicitrakam

a marvelous picture in the spacious sky

.

*m. It is a boundless formation and composition. It is visible. Even so it is non.existent and unreal. It is not built or structured. It is like a strange and wonderful figure in the ether.

*vlm. It is a painting without its base, and a vision of unrealities; it is an uncreated creation, and a variegated picture in empty air (without its canvas).

*sv. In that consciousness the creation appears as if in a dream. Hence, only the reality in which it appears is real: and that is the infinite void.

* a.bhitti.rAga.racana.m api altho a pleasant painting with no wall dRSTam asan.mayam a perception consisting of what's not So + akRtam kRtam eva etat this is undone though done vyomni citram vicitrakam a marvelous picture in the spacious sky

 

मनसा कल्पितम् सर्वम् देह.आदि.भुवन.त्रयम् ।

manasA kalpita.m sarva.m deha.Adi.bhuvana.trayam |

संस्मृतौ कारणम् च एतच् चक्षुर् आलोकने यथा ॥४।४५।५॥

saMsmRtau kAraNam ca etat cakSu: Alokane yathA ||4|45|5||

.

everything

is the construction of Mind

—the body and its parts, and the three worlds—

and recollection is the cause, just as the eyes cause our percepton

.

manasA kalpita.m sarva.m

everything is construed by Mind

deha.Adi.bhuvana.trayam

from the body to the Triple.World

saMsmRtau

when remembered/recognized

kAraNam ca etat

this then is the cause

cakSu: Alokane yathA

like the eyes where they behold

.

*vlm. ... Reminiscence is the cause of these creations, as the eyesight is the cause of vision.

लोक् आलोक् आलोक #Aloka looking, seeing, beholding • sight, aspect, vision • light, lustre, splendour • flattery, praise + #Alokana adj. looking at • contemplating • .am n. seeing, looking • sight, beholding KSS +

 

आभास.मात्रम् हि जगद् घट.अवट.पद.भ्रमैः ।

AbhAsa.mAtram hi jagat ghaTa.avaTa.pada.bhramai: |

आवर्तते न सद्रूपात् पृथक्.कुड्य+आदयः स्थिताः ॥४।४५।६॥

Avartate na sadrUpAt pRthak.kuDya+Adaya: sthitA: ||4|45|6||

.

AbhAsa.mAtram hi jagad the world is only a projection shining.forth =

ghaTa.avaTa.pada.bhramai: w pot..hollow.pada.bhrama delusive conditionings

Avartate na sadrUpAt

pRthak.kuDya+Adaya: sthitA: those separate.wall.&c situate ones.

*m. This world, the pots, the clothes, the trees are mere luminous reflections of The Absolute Self. The cyclical and individual existence of walls etc is not because they are real.

*vlm. The pageantry of the world is an erroneous representation, like the elevations and depressions in a painting; they are not distinct from the supreme spirit, in which they are situated as buildings stand on their foundation. (Or as statues in bas.relief).

#ghaTa a scale, balance; the astro. sign Libra.

#dhaTA old clothing; underwear.

#avaTa a hole (in the ground), cavity (in a tooth).

 

मनसा इदम् शरीरम् हि वासना.अर्थम् प्रकल्पितम् ।

manasA idam zarIram hi vAsanA.artha.m prakalpita.m |

कृमि.कोश.प्रकारेण स्व.आत्म.कोश इव स्वयम् ॥४।४५।७॥

kRmi.koza.prakAreNa sva.Atma.koza* iva svayam ||4|45|7||

.

manasA idam zarIram hi

for by Mind is this body

vAsanA.artha.m prakalpita.m

expressed thru Vâsanâ.Imprinting

kRmi.koza.prakAreNa

as a silkworm w a cocoon

sva.Atma.koza* iva svayam

is Ur.own cocoon Urself

...

*vlm.p.7 The mind has made the body for its own home, as some silkworms build their cocoons. The soul also has its sheaths.

कॢप् #klRp #kalpita #prakalpita प्रकल्पित made, done, prepared, arranged, appointed mbh. KAv. &c • shed (as a tear) Amar. • prakalpitA "arranged": a riddle that does not depend on puns or similar wordplay. "Four crows were sitting on a fence. One got shot. How many were left?" Three? Think again. The arrangement here is social behavior + BANG! see Gerow Gloss. for fuller details +

कृ #kR #kAra #prakAra Manner, fashion; <कः प्रकारः किमेतत् ka: prakAra kim etat> MAl.5.2. Sort, variety; often in comp. — bahu.p. manifold •• kena prakAreNa in what way? how?; prakArai: in one way or another R. •• version or imitation, <rAmAyaNasya bhAratasya vA prakAra:> a kind of R. or MBh. +

 

न तद् अस्ति च यन् नाम चेतःसंकल्पम् अम्बरम् ।

na tat asti ca yat nAma ceta:saMkalpam ambaram |

न करोति न वा आप्नोति दुर्गम् अप्य् अति.दुष्करम् ॥४।४५।८॥

na karoti na vA Apnoti durgam api ati.duSkaram ||4|45|8||

…

.

and that is not

what they call the Sky of Affective Conceptuality

:

it does not do

nor does it get

durgam api ati.duSkaram however hard or difficult.

.

na tat asti ca

and that is not

yan nAma ceta:saMkalpam ambaram

what they call the Sky of Affective Conceptuality

na karoti

it does not do

na vA Apnoti

nor does it get

durgam api ati.duSkaram

however hard or difficult

.

*m.8 There is nothing that is impossible for the vast mind of great resolutions and determinations. There is nothing that it cannot do or acquire or attain.

*vlm.8. There is nothing which the mind can not get or build in its empty imagination, however difficult or unattainable it may appear to be.

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

सर्व.शक्ति.धरे देवे का नाम ननु शक्तयः ।

sarva.zakti.dhare deve kA* nAma nanu zaktaya: |

न सम्भवन्त्य् आश्रियन्ते याभिर् अन्तर्.मनःगुहाः ॥४।४५।९॥

na sambhavanti Azriyante yAbhi: antar.mana:guhA: ||4|45|9||

.

when a God enjoys Omnipotence

what Powers can there be that don't come from the inner depths of Mind

?

sarva.zakti.dhare deve

when a God possesses All.Power

kA* nAma nanu zaktaya:

what namely then are Powers

na sambhavanti

not coming to.be

Azriyante yAbhi: antar.mana:guhA:

on which the inner depths of Mind depend?

.

*m.9 What are the powers that even gods possess that are not possible and resident inside the cave of mind?

*vlm.9. What impossibility is there of the same powers residing in Omnipotence, which are possessed by the mind in its secluded cell? (The spiritual powers must be greater than the mental).

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

सत्ता.असत्ते पदार्थानाम् सर्वेषाम् सर्वदा. एव हि ।

sattA.asatte padArtha.anAm sarveSAm sarvadA eva hi |

महाबाहो सम्भवतः सर्व.शक्तौ विभौ सति ॥४।४५।१०॥

mahAbAho, sambhavata: sarva.zaktau vibhau sati ||4|45|10||

.

whin *sattA.So.state.*a.non.sattA.So.state.i of/for the *padArtha.thing/meaning.anAm sarva.all/every.iSAm *sarvadA.alaways eva.indeed/even/so hi.for/since | *mahAbAho.Master.Archer/Longarm, sambhav*.ata: sarva.all/every.zakti.power.au

vibhau sati

.

sattA.asatte for the Reality & unReality padArtha.anAm sarveSAm of all things sarvadA eva hi is always indeed thus, mahAbAho Master Archer,

sambhavata: sarva.zaktau vibhau sati .

*m.10. O mighty Rāma, all real and unreal things exist and shine due to the might and prowess of mind.

*vlm.10. It is not impossible, O rAma! for any thing to be or not to be at any time or always, when there is the omnipotent Lord, who can create or annihilate all things at his will.

*sv. You see the world because the eyes (or the other senses) perceive the world: and in the same way, if you think or believe or know that it exists, that is because your mind thinks so. And that mind has brought this body into being for its own dwelling.

 

पश्य भावनया प्राप्तम् मनसा.एव.आत्मजम् वपुः ।

pazya bhAvanayA prAptam manasA eva Atma.jam vapu: |

तस्मात् तत्.कलनाम् राम सर्वशक्तियुताम् विदुः ॥४।४५।११॥

tasmAt tat.kalanAm, rAma, sarva.zakti.yutAm vidu: ||4|45|11||

.

Look at it

:

by its affected feeling it is got thru Mind alone

Atma.jam vapu: the body born.of self

tasmAt from That

tat.kalanAm a bit of That, rAma,

sarva.zakti.yutAm vidu: they know as derived from the AllPower

.

*m.11 Look at your body Rāma. This has come to you because of the musing of mind. And so the inventions and imaginations of mind are very powerful say the wise.

*sv.11 All the powers that are inherent in the mind and by which this world has been brought into being are found in the infinite consciousness. Hence, the sages have declared that the mind is omnipotent.

*vlm.11. Mind that, when the mind is empowered to make its own body, and to form others in its imagination, how much more is the power of the almighty to make and unmake all things at his will.

* pazya look at it bhAvanayA prAptam by its affective feeling it is got manasA eva by manas.Mind alone Atma.jam vapu: the body born.of the Self tasmAt from That tat.kalanAm a bit of That, rAma, sarva.zakti.yutAm vidu: they know as derived from the AllPower.

 

स्व.संकल्प.कृताः सर्वे देव.असुर.नर+आदयः ।

sva.saMkalpa.kRtA: sarve deva.asura.nara+Adaya: |

स्व.संकल्प.उपशमने शाम्यन्त्य् अस्नेह.दीपवत् ॥४।४५।१२॥

sva.saMkalpa.upazamane zAmyanti a.sneha.dIpavat ||4|45|12||

.

*sva.Urself/own*saMkalpa.concept.kRta.done/made.a: *sarve.all.they deva.God.Asura.Darkling.nara.Human.+Adi.&c./beginning.a: | sva.Urself.saMkalpa.concept.*upazam.subside/quiet.ana.i zAmy.quiet.anti a.non.*sneha.love/oil.*dIpa.lamp.vat.like/ous

.

Made of their own conceptions

all the Gods & all the Darklings & all the Humans too

when their self.conceptions have quieted

subside like lamps without oil

.

*vlm..12 It is Divine Will [jd: mistranslation? religious lie?. "sva" does not mean Divine! it is the reflexive pronoun .self.] that has brought the gods, demigods and all mankind into existence. It is by the cessation of the Will that they cease to exist as a lamp is extinguished for lack of oil.

 

आकाश.सदृशम् सर्वम् कलना.मात्र.जृम्भितम् ।

AkAza.sadRza.m sarva.m kalanA.mAtra.jRmbhita.m |

जगत् पश्य महाबुद्धे सु.दीर्घम् स्वप्नम् उत्थितम् ॥४।४५।१३॥

jagat pazya mahAbuddhe su.dIrgha.m svapna.m utthita.m ||4|45|13||

.

*AkAza.Space\sky.*sadRz.similar/like.am sarva.all/every.m *kalanA.imagining.*mAtra.measure/mode.*jRmbh.gaping/yawning.itam | jagat.world *pazya.see!, Great.Thinker, su.very.*dIrgha.long.m *svapna.dream.m utthita.arisen.m

.

everything is like Space yawning with imagined/affected forms:

with your great intellect, see that the world has arisen as a lengthy dream

.

AkAza.sadRza.m sarva.m Like AkAsha.Space is everything kalanA.mAtra.jRmbhita.m blossoming in imaginary/Affective forms jagat pazya see the world, mahAbuddhe deep thinker su.dIrgha.m svapna.m utthita.m arisen as a very long dream.

*m.13 O intelligent Rāma, all is like void of space/sky. It is only an exuberance of imagination. Look at this world as product of a long dream.

*vlm.13. Behold the sky and all things under it to be displayed by the divine will, and understand the universe as the visionary scene of thy dream laid open to thy sight.

#jRmbh open, spread.out, blsoom #jRmbhita. opened , expanded , enlarged , increased MBh. vii , 8198 Katha1s. lxiv , lxxi ; jRmbhita.m bursting , opening , unfolding Katha1s vi , 89.

* AkAza.sadRza.m sarva.m Like AkAsha.Space is everything kalanA.mAtra.jRmbhita.m blossoming in imaginary/Affective forms jagat pazya see the world, mahAbuddhe deep thinker su.dIrgha.m svapna.m utthita.m arisen as a very long dream.

 

न जायते न म्रियते इह किंचित् कदाचन ।

na jAyate na mriyate iha kim.cit kadA.cana |

परमार्थेन सु.मते मिथ्या सर्वम् तु विद्यते ॥४।४५।१४॥

paramArthena su.mate mithyA sarva.m tu vidyate ||4|45|14||

.

not anything, not anyhow, is born to be here or to die,

for (in the Higher Sense, clever boy) everything is falsely known.to.be

.

*vlm. .. because everything is a nothing in its true sense.

 

न वृद्धिम् एति नो ह्रासम् यन् न किम्चित् कदाचन ।

na vRddhi.m eti na.u hrAsa.m yat na kim.cit kadA.cana |

किम् वा तनु भवेत् तत्र कस्य का नाम खण्डना ॥४।४५।१५॥

kim vA tanu bhavet tatra kasya kA nAma khaNDanA ||4|45|15||

.

*na.not to *vRddhi.growth.m eti.going *no.not.at.all hrAsa*.m yat.what/which na.not kimcit.whatever/something *kadAcana.anywhere/when | *kim.?what? *vA.or *tanu.body let *bhav.become.et *tatra.there kasyacit.of?whoever *kA.who?which *nAma.namely khaNDana*.a

.

whatever does not grow & does not shrink

is not anything anywhen

for what could be a body in it?

or of exactly.what become a part

?

*vlm.p.15 There is nothing that becomes more or less in any way when there is nothing in existence. How can soul have a body when it is bodiless? How can the soul be divided when it is an undivided whole?

* na vRddhi.m eti no* hrAsa.m what does not grow & does not shrink yat na kiMcit kadAcana is not anything anywhen + kim vA tanu bhavet tatra for would become a body in it? kasya kA nAma khaNDanA of what namely a part?

 

भूम.भूतम् स्वकाया उत्थम् अपश्यन् निपुणम् दृशा ।

bhUma.bhUtam svakAyA uttha.m apazyan nipuNam dRzA |

राघव अ.महता स्वान्तः किम् अज्ञ इव मुह्यसि ॥४।४५।१६॥

rAghava a.mahatA svAnta: kim ajJa* iva muhyasi ||4|45|16||

.

bhUma.bhUtam a being from bhUma.Plenty

svakAyA: in its.own.body

uttha.m sprung.up

apazyan not see/knowing

nipuNam abundance

dRzA thru Witness, rAghava,

a.mahatA sva.anta: by the lowly within

kim ajJa* iva muhyasi

why be deluded like the ignorant?

#bhUma has the sense of Perfection*, but also of Plenty.

bhUma relates to >bhU as karma relates to >kR.

.AB. bahor bhAvo bhUmA tathA.bhUtam ||

*m.16 O Rāghava, without seeing the abundance of beings emerging from the body of mind with your trained eye, why are you getting deluded in your heart by false knowledge?

*vlm.16. rAma! seeing by thy keen sightedness, that all these bodies are bodiless (I. e. only imaginary beings), why shouldst thou fall into the error (of taking them for realities?).

*AB. bahor bhAvo bhUmA tathAbhUtam | a.paricchinna.m iti yAvat | svakAyAd uttha.m muJjeSIkavat (like blades of muJja grass) pRthak.katama.pazyan a.mahatA paricchinna.Atma.darzanena kim muhyAsi ||

#bhU #bhUma, #upAdhi ramaNa, Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma is the supreme yatra na anyat pazyati yatra nAnyat zRNoti, sa* bhUma, ("Where one does not see any other, hears nothing, it is perfection"). It is indefinable and indescribable. It is as it is. bhUma alone is. Nothing else. It is the mind, which says all this. "

 

मृगतृष्णा यथा तापान् मनसो ऽनिश्चयात् तथा ।

mRgatRSNA* yathA tApAn manasa: anizcayAt tathA |

अ.सन्त इव दृश्यन्ते सर्वे ब्रह्म+आदयो ऽप्य् अमी ॥४।४५।१७॥

a.santa* iva dRzyante sarve brahma+Adaya: api amI ||4|45|17||

.

like mirages from the heat, from an uncertain Mind

altho they are not.so

all things are known.to.be

:

even Brahmâ and the other Gods

.

*jd. this would include the murderous Jehovah, Allah, and similar deities.

*vwv.1384.y4.45.17. As mirages are seen on account of heat, so, all these unreal entities, even brahmA and the like, are seen, as it were, by the firm belief of the mind.

*m.17 The heat/hotness of mirage is a mental determination/image. In the same way all that is manifest, including brahma and such, is unreal.

*vlm.17. As the mirage is made to appear by the heat of the sun, so do these false appearances seem as true to thee from the certainty of thy mind. So also are brahmA and others but creatures of thy fancy.

 

द्वि.चन्द्र.विभ्रम.प्रख्या मनोरथ.वद् उत्थिताः ।

dvi.candra.vibhrama.prakhyA* manoratha.vat utthitA: |

मिथ्याज्ञान.घनाः सर्वे जगत्य् आकार.राशयः ॥४।४५।१८॥

mithyAjJAna.ghanA: sarve jagati AkAra.rAzaya: ||4|45|18||

.

dvicandra.vibhrama.prakhyA two.moon.delusion.appearance

manoratha.vat utthitA:. fantasy.like arisen

mithyAjJAna.ghanA: sarve a cloud of misknowing are all

jagati AkAra.rAzaya: in.the.world formation.rays

.

delusions rise like a double moon

Affective fantasies of a wandering mind

!

they are all materialized false Knowledge

a bunch of formations in a world

.

*jd. The double.moon is a frequent image in this work.

It may refer to a lunar halo https://en.wikipedia.org/wiki/22%C2%B0 halo

or a drunkard's blurred vision.

*vlm.18. They are as false as the sight of two moons in the sky by thy false imagination, it is the great fallacy of thy mind, that represents these false forms of the world before thee.

 

यथा नौ.यायिनो मिथ्या स्थाणु.स्पन्द.मतिस् तथा ।

yathA nau.yAyina: mithyA sthANu.spanda.mati: tathA |

अ.सत्या एव उत्थिता नित्यम् आकाराणाम् परम्परा ॥४।४५।१९॥

a.satyA eva utthitA nityam AkArANAm paramparA ||4|45|19||

.

yathA nau.yAyina: mithyA as of a boat.goer falsely

sthANu.spanda.mati: tathA stable.motion.mind thus

a.satyA eva utthitA nityam tho unreal ever arisen

AkArANAm paramparA succession of formations

.

as

a boat.goer loses his sense of stability

so

in unreality everywhere is

a constant procession of embodiments

:

*vwv.1385.y4.45.19. As the notion of movement of a pillar arises falsely for a passenger in a boat, so, the succession of forms rising eternally is only unreal.

*m.19 Just like the rows which are on the coast line appear as if shaking to a person in a boat, all the shapes and forms are products of unreality.

*vlm.19. As the passenger in a boat sees the fixed objects on earth to be moving about him, so these varieties of visible objects offer themselves to thy view.

What does fallen.together mean? Can't we just use manifested or some simple word? Is there a reason why you chose that specific word? lokesh �

#sthA .> #sthANu स्थाणु [स्था.नु पृषो˚ णत्वम्] Firm, stable, immoveable; nitya: sarvagata: sthANur acalo ayam sanAtanaH, नित्यः सर्वगतः स्थाणुरचलो$यं सनातनःBg.2.24; mb.1.34.5. • A stake, post, pillar; अपि स्थाणुवदासीनः Pt.1.49; किंस्थाणुरयमुत पुरुषः. • Stump, trunk; लता वल्लीश्च गुल्मांश्च स्थाणूनश्मन एव चRā*m.2.8.. • .m/n.. a pillar (as symbol of motionlessness) RV.; anything stationary or fixed; a partic. posture in sitting. Comp. #sthANubhUta .भूत become motionless (as the trunk of a tree). y4045.019

*jd.19 yathA nau.yAyina: as for a boat.goer mithyA falsely sthANu.spanda.matis tathA a stable frame of mind thus asatyA eva utthitA unreality everywhere nityam AkArANAm paramparA a constant parade of formations.

 

इन्द्रजालम् इदम् विद्धि माया.रचित=पञ्जरम् ।

indrajAlam idam viddhi mAyA.racita=paJjaram |

मनो.मनन.निर्माणम् न सन् न असद् इव स्थितम् ॥४।४५।२०॥

mana:.manana.nirmANam na sat na asat iva sthita.m ||4|45|20||

.

indrajAlam idam viddhi The net of Indra the Crafty this you should know, is

mAyA.racita=paJjaram an illusion.constructed=cage/skeleton

mana:manana=nirmANam Mind.mentation.made

na sat na asat iva sthita.m not real existing as.if not unreal

.

know

this to be a magic

show

:

a mAyA.fabricated cage of bone

made of mentation by manas.Mind

:

as.if neither really nor unreally existent

.

*m.20 All that is in this world is mere jugglery. It is a design of the deceitful ‘māya’. It is structured by mental ideas and thoughts. All is neither existence nor non.existent.

*vlm.20. Know the world as an enchanted scene, presented by the magic of thy error (mAyA); it is a fabrication of the working of thy mind, and is a nullity though appearing as a reality.

 

ब्रह्म एव इदम् जगत् सर्वम् अन्यतायास् ततः कुतः ।

brahma eva idam jagat sarva.m anyatAyA: tata: kuta: |

प्रसङ्गः कीदृशः को ऽसौ क्व वा सा परितिष्ठति ॥४।४५।२१॥

prasaGga: kIdRza: ka: asau kva vA sA paritiSThati ||4|45|21||

.

This whole world is only The Brahmic Immensity:

where is anything except as That?

what and how is this happening?

or where does it abide? what's its address?

.

*m.21 All is Brahman here. Where is the question of any other thing? What else can abide in this?

*vlm.21. All this world is Brahma, what else is there beside him? What other adjunct can he have, what is that? Whence did it come, and where is it situated?

* brahma eva idam jagat sarva.m this entire world is only the brahman Immensity. anyatAyAs tata: kuta: where is anything other than That? prasaGga: kIdRza: ko asau what and how is this happening? kva vA sA paritiSThati or where does it abide? what's its fixed address?

 

अयम् गिरिर् अयम् स्थाणुर् इत्य् आडम्बर.विभ्रमः ।

"ayam giri: ayam sthANu:" iti ADambara.vibhrama: |

मनसो भावना.दार्ढ्याद् असन् सन्न् इव लक्ष्यते ॥४।४५।२२॥

manasa: bhAvanA.dArDhyAt asan san iva lakSyate ||4|45|22||

.

ayam giri:"This is a mountain, ayam sthANur this is a pillar," ity ADambara.vibhrama: beating the drum of delusion thus manasa: bhAvanA.dArDhyAt from the firm conviction of manas.Mind a.san san.n iva lakSyate the not.being like being seems

.

*m.22 ‘This is a hill. This is immobile’ such vain pronouncements arise because of strong mental ideations. And so the unreal appears real.

*vlm.22. That this is a mountain and that is a tree, are appendages affixed by our error and mistake, it is the prejudgment of the mind, that makes the unreality appear as a reality.

 

प्रपञ्च.पतन.आरम्भम् प्रमत्तस्य इदम् जगत् ।

prapaJca.patana.Arambha.m pramattasya idam jagat |

स.काम.तृष्णा=मननम् त्यक्त्वा अन्यद् राम भावय ॥४।४५।२३॥

sa.kAma.tRSNA=manana.m tyaktvA anyat rAma bhAvaya ||4|45|23||

.

prapaJca.patana.Arambha.m the falling.into material matters (prapaJca, the five senses &c) pramattasya of a drunk / madman / lecher idam jagat is this world. sa.kAma.tRSNA=manana.m tyaktvA having abandoned thoughts thirsting with desire anyat rAma bhAvaya let your feeling, Râma, be different.

.

*m.23 This world is an intoxicated person’s descent into phenomena. Give up the thinking associated with desire and agreed. And think beyond O Rāma.

*vlm.23. The world is the creation of error and idol of fools; shun your fond desire and thoughts of it, rAma, and think of thy unworldly soul.

Falling.into materiality—for any drunken fool this is the world, #rAma.

Only give.up thoughts thirsting.for desire and find a different delight.

 

यथा स्वप्नो महारम्भो भ्रान्तिर् एव न वस्तुतः ।

yathA svapna: mahArambha: bhrAnti: eva na vastuta: |

दीर्घ.स्वप्नम् तथा एव इदम् विद्धि चित्त.उपपादितम् ॥४।४५।२४॥

dIrgha.svapna.m tathA eva idam viddhi citta.upapAdita.m ||4|45|24||

.

yathA svapna: mahArambha: just as a dream adventure bhrAnti: eva na vastuta: is only an insubstantial delusion, dIrgha.svapna.m tathA eva idam this too is just a long dream: viddhi citta.upapAdita.m know it as brought.about by Affective mind.

*m.24 Just as even great initiatives in a dream ...

*vlm.24. It is as false as the visionary scene of a prolonged dream...

*vwv.697. ... know this (world.experience) as a long dream brought about by the mind.

 

दृश्यमान.महाभोगम् गृह्यमाणम् अ.वस्तुकम् ।

dRzyamAna.mahAbhogam gRhyamANam a.vastukam |

कोशम् आशा.भुजङ्गानाम् संसार.आडम्बरम् त्यज ॥४।४५।२५॥

koza.m AzA.bhujaGga.anAm saMsAra.ADambaram tyaja ||4|45|25||

.

dRzyamAna.mahAbhogam looking for great pleasures gRhyamANam a.vastukam grabbing.at insubstantial things | koza.m AzA.bhujaGga.anAm it is a pit of hopeful snakes: saMsAra.ADambaram tyaja abandon this tumultuous samsâra

.

dRzyamAna

mahAbhoga

gRhyamANa

vastuka

koza

AzA

ADambara

tyaja

.

*m.25 Cast away this visible exuberance of pleasure, this agreeable looking disagreeable thing, this casket of serpents of desires.

*vlm.25. Shun this grand display of the world, which is so substantial to sight, and so inane when felt; It is the den of the dragons of desire, foaming with the poison of their passions.

*looking for great pleasures gRhyamANam a.vastukam holdng the insubstantial koza.m AzA.bhujaGga.anAm a pit of hopeful snakes saMsAra.ADambaram tyaja abandon the tumultuous saMsAra.

 

अ.सद् एतद् इति ज्ञात्वा मा अत्र भावम् निवेशय ।

a.sat etat iti jJAtvA mA atra bhAva.m nivezaya |

अनुधावति न प्राज्ञो विज्ञाय मृग.तृष्णिकाम् ॥४।४५।२६॥

anudhAvati na prAjJa: vijJAya mRga.tRSNikAm ||4|45|26||

.

"This is unreal":

so having known, do not assume this state..

a wise man does not pursue what he understands to be a mirage

.

*vlm.26 Knowing the world as unreal, try to regard it as nothing, because the wise will never go after a mirage knowing it as such.

*a.sat etat "This is unreal" iti jJAtvA so having known mA atra bhAva.m nivezaya do not assume this state anudhAvati na prAjJa: someone wise does not follow it vijJAya mRga.tRSNikAm having understood it as mirage

 

स्वसंकल्पात् स्वरूपाढ्याम् मनोरथ.मयीम् श्रियम् ।

sva.saMkalpAt svarUpa.ADhyAm manoratha.mayIm zriyam |

यो ऽअनुगच्छति मूढात्मा दु:खस्य एव स भाजनम् ॥४।४५।२७॥

ya: anugacchati mUDha.AtmA du:khasya eva sa* bhAjana.m ||4|45|27||

.

from self.conception

(its nature ripening)

come

wonderful constructs of fantasy

(when some foolhardy self follows this course

he gets his fair.share of sorrow)

.

sva.own/one.saMkalpa.concept.At svarUpa.nature/character

.aaDhya.Am manoratha.maya.made.Im zriyam | yas.who/which anugacchat.i mUDha.erred/confused/uncertain/stupid.AtmA.Âtmâ/self du:kha.sya eva.indeed/even/so sas he/it bhaajana.m

.

ADhya

manoratha

zriyam

anugacchat

bhAjana

.

*m.27 This is full of self.conceived forms and shapes full of wishful objects.

Those who chase them are foolish and deserve only sorrow.

*sv.27 He who runs after the objects created by his own mind surely comes to grief. This world.appearance has come into being on account of desire; it will cease only when desire ceases to arise (not when you turn against or hate it).

*vlm.27. The foolish man that runs after some imaginary object of his heart's desire, is surely exposed to trouble and disappointment for his folly.

 

वस्तुन्य् असति लोको ऽयम् यातु कामम् अवस्तुनि ।

vastuni asati loka: ayam yAtu kAmam a.vastuni |

यस् तु वस्तु परित्यज्य याति अ.वस्तु स नश्यति ॥४।४५।२८॥

ya: tu vastu parityajya yAti avastu sa* nazyati ||4|45|28||

.

vastuni asati. in substantial unreality

 loka: ayam the world is This

#yAtu traveler spirit (RV.evil) +

yAtu kAmam a.vastuni a traveler to Desire in the insubstantial

ya: tu vastu parityajya someone tho (substantial cast.away)

yAti avastu coming insubstantial

sa* nazyati he destroying

.

when the substantial* is unreal

people come.to desire the insubstantial

:

as.for those who abandon the substantial

reaching the insubstantial

they are destroyed

.

* vastu indicates the substantially "real", like "real estate".

*vlm.p.28 Whoever desires to have anything in this world, after knowing it as an unreality, surely perishes with his soul for his abandoning the reality.

 

मनोव्यामोह एव इदम् रज्ज्वाम् अहि.भयम् यथा ।

mana:vyAmoha* eva idam rajjvAm ahi.bhayam yathA |

भावना.मात्र.वैचित्र्याच् चिरम् आवर्तते जगत् ॥४।४५।२९॥

bhAvanA.mAtra.vaicitryAt ciram Avartate jagat ||4|45|29||

.

mana:vyAmoha eva idam Mind's flow of delusion only is This

rajjvAm ahi.bhayam yathA the rope and fear of a snake likewise

bhAvanA.mAtra.vaicitryAt thru diversified feeling

ciram for a long while

#vRt #AvRt *Avartate

#Avarta m. winding / whirling

jagat . the world whirls

#muh #Amuh #Amoha #vyAmoha … / #vyAmuh #vyAmoha

*vwv.1384.y4.45.29. This (appearance of the world) is only a delusion of the mind, as there is the fear of a snake in the rope. The world revolves for a long time on account of the diversity of imagination alone.

*vlm.29. It is only that error of the mind, which makes it mistake a rope for a snake; and it is the variety of the thoughts and pursuits of men, that makes them roll about in the world.

*m.29 All this is mere delusion of the mind like the rope.serpent illusion. This world revolves around multitude of funny ideas and musings.

 

असद् अभ्युदितैर् भावैर् जलान्तश् चन्द्र.वच् चलैः ।

asat abhyuditai: bhAvai: jala.anta: candra.vat calai: |

वञ्च्यते बाल एव इह न तत्त्व.ज्ञो भवादृशः ॥४।४५।३०॥

vaJcayate bAla* eva iha na tattva.jJa: bhavAdRza: ||4|45|30||

.

asat.unReal/not.So by/with thz abhyudita.rising/sunrise\arisen\sprung.from.i: bhAva.state/sense.s.i: jala.water.antar.within/inner candra.moon.vat.like cala.i: |

vaJcayate bAla.boy/child* eva.indeed/even/so iha.here na.not tattva.objectivity/that.condition.jJa.Knower: bhavAdRz.a:

.

cala

vaJcay

bhavAdRz

.

the unreal

appears

thru realized feelings

like moonlike stirrings in the water

.

only children are moved in this way

not Knowers of Thatness

like Your Grace

.

*vlm.p.30 When some vain thought labors in the mind, like the moon appearing to move under water, it deceives only little children and not the wise like yourself.

 

य इमम् गुण.संघातम् भावयन् सुखम् ईयते ।

ya* imam guNa.saMghAtam bhAvayan sukha.m Iyate |

प्रमार्ष्टि स जडो जाड्यम् वह्नि.भावनया स्वया ॥४।४५।३१॥

pramArSTi sa* jaDa: jADyam vahni.bhAvanayA svayA ||4|45|31||

.

ya: one who is imam guNa.saMghAtam this coagulation of qualities

bhAvayan sukha.m Iyate imagining that he goes to pleasure pramArSTi sa:

he rubs jaDa:jADyam vahni.bhAvanayA svayA by the fire of his own imagining.

.

*m.31 If a fellow expects happiness from this phlegmatic formation of qualities, he is like a fool who tries to cure his disease by an imagined fire.

*vlm.31. He who pursues the virtues for his future happiness, surely kindles the fire of his intelligence to destroy the frost of his ignorance.

##han .> #samhan .> #saMghAta #saGghAta .m.. striking together, crushing • closing (of a door &c.) • combat • condensation, compression, thickening (into materiality, cf. ghana of a cloud or a concept) • compactness, hardening • close union or combination, cluster • a company of fellow.travellers • (in gram.) a compound as a compact whole (opp. to its single parts) • a vowel with its consonant (opp. to <varNa>, "a letter").

#pramArSTi rubbing together

 

असद् एव इदम् आभोगि दृश्यते जल.पञ्जरम् ।

asat eva idam Abhogi dRzyate jala.paJjaram |

मन:मनन.निर्माण.हृदये नगरम् यथा ॥४।४५।३२॥

mana:manana.nirmANa.hRdaye nagaram yathA ||4|45|32||

.

asat eva altho unreal idam Abhogi this pleasure

dRzyate jala.paJjaram

mana:manana.nirmANa.hRdaye in the Mind.mentation.making.Heart

nagaram yathA a city so

.

is seen to be a sprung trap

like

a city built of Mind's mentation in the Heart

.

*AS. Yes, this ( jala.paJjaram) is a problematic word. The AB commentary has chosen to resolve it with a standard trick of commentators..laDayo: abhedAt jaDa.sambhUtam dehAdi Since <la> and <Da> are same (equivalent) bodies and other life forms born in the jaDa material world. • If you wish to avoid this trick, you may use the modern science which may say that the body is mostly water..so a water.frame!

Either way, it is saying the visible life is illusory as the city created by imagination.

*m.32 This body is completely unreal. It is like a city structured in heart by mental ideation.

*vlm.32. All the gross bodies that are seen here in this world, are all the creatures of the working of the mind, as the building of aerial castles in our thought.

*jd.32 asat eva tho unreal idam Abhogi this pleasure dRzyate jala.paJjaram is seen to be sprung trap nagaram yathA like a city mana:manana.nirmANa.hRdaye a construct of Mind's mentation in the Heart.

 

इदम् चित्त.इच्छया उदेति लीयते तद् अनिच्छयाः ।

idam citta.icchayA udeti lIyate tat an.icchayA: |

मिथ्या एवम् दृश्यते स्फीतम् गन्धर्व.नगरम् यथा ॥४।४५।३३॥

mithyA eva.m dRzyate sphItam gandharva.nagaram yathA ||4|45|33||

.

This is affected by arisen desire

(subsiding by lack of such a wish)

so it is seen.to.be that falsity thrives in Gandharva.City

.

*vlm.33 It is the heart’s desire that produces these things, as it is lack of desire that destroys them all. The unrealities appear as true like fairylands appearing to view.

* idam citta.icchayA udeti this arises by affective desire lIyate tat an.icchayA: which is reduced by lack of such a wish: + mithyA eva.m dRzyate so it is seen.to.be falsity sphItam thriving gandharva.nagaram yathA like gandharva.City.

 

राम नष्टे जगत्य् अस्मिन् न किम्चिद् अपि नश्यति ।

rAma naSTe jagati asmin na kimcit api nazyati |

युक्ते ऽपि च जगत्य् अस्मिन् न किम्चिद् अपि युज्यते ॥४।४५।३४॥

yukte api ca jagati asmin na kimcit api yujyate ||4|45|34||

.

Râma

when this world is destroyed nothing whatever is destroyed

altho it seems connected with this world something is not so with anything

.

*m.34 O Rāma, if this world is destroyed nothing is lost. Even if this increases, nothing is increased.

*vlm.34. Know Râma, that nothing that is existent is lost on the dissolution of the world, nor what is inexistent of its nature, can ever come into existence.

jd.34 rAma naSTe jagaty asmin राम नष्टे जगति अस्मिन् rAma, when this world is destroyed na kim.cid api nazyati न किंचिद् अपि नश्यति nothing whatever is destroyed yukte api ca jagaty asmin युक्ते अपि च जगति अस्मिन् tho it seems connected with this world na kim.cid api yujyate न किंचिद् अपि युज्यते it is not connected anyhow.

 

मनः.प्रकल्पिते भग्ने हृदि विस्तीर्ण.पत्तने ।

mana:prakalpite bhagne hRdi vistIrNa.pattane |

वृद्धि च उपगते ब्रूहि किम् वृद्धिम् कस्य किम् क्षतम् ॥४।४५।३५॥

vRddhi ca upagate brUhi kim vRddhi.m kasya kim kSatam ||4|45|35||

.

mana:prakalpite bhagne in a Mind.designed ruin hRdi in the Heart .

vistIrNa.pattane in a scattered town

vRddhi ca upagate and after its having.come.to.growth

brUhi say

kim vRddhi.m what growth? kasya whose? kim kSatam what harm?

.

mana:prakalpite bhagne in a Mind.designed ruin hRdi in the Heart .vistIrNa.pattane in a scattered town vRddhi ca upagate and after having come to growth brUhi say . kim vRddhi.m what growth? kasya whose? kim kSatam what harm?

.

*vwv.1974/35. When the extended city in the heart imagined by the mind is demolished or has undergone development, say, what is grown or what is diminished and to whom?

*vlm.p.35 Tell me Râma, what things are entire or broken, or are growing or decaying, when these ideas are only the formations of your sound or unsound mind or the working of your fancy?

 

क्रीड.अर्थेन यथा उदेति बालानाम् हृदि वर्तनम् ।

krIDa.arthena yathA udeti bAla.anAm hRdi vartana.m |

मनसा तद्.वद् एव इदम् उदेत्य् अविरतम् जगत् ॥४।४५।३६॥

manasA tat.vat eva idam udeti aviratam jagat ||4|45|36||

.

krIDa.arthena yathA udeti

bAla.anAm hRdi for children in the Heart

#vartana m |

manasA by Mind tat.vat that.wise eva idam just This udeti arises

aviratam uninterruptedly jagat the World

.

as in the course of play there comes into the hearts of boys and girls

a vividly imagined thing

so by Mind Thatwise just This flows.forth endlessly as this world

.

*vlm.p.36 Children make and break their toy dolls of clay at will. In the same way the mind raises and erases its thoughts of all things in the world.

 

न किम्चित् कस्यचित् नष्टम् इन्द्रजाल.जले यथा ।

na kimcit kasyacit naSTam indra.jAla.jale yathA |

भ्रष्टे नष्टे तथा एव अस्मिन् संसारे वितथ.उत्थिते ॥४।४५।३७॥

bhraSTe naSTe tathA eva asmin saMsAre vitatha.utthite ||4|45|37||

.

na kimcit not anything kasyacit naSTam is disappeared by anything

indrajAla.jale yathA like water in a magician's trick bhraSTe naSTe tathA eva when fallen.out or destroyed in that way appeared or disappeared asmin saMsAre vitathA utthite in this saMsAra falsely arisen

.

#vitatha

#bhraMz #bhraz #bhraSTa fallen, (diva: from the sky), kathAs.; broken, ruined, lose; disappeared; #bhraSTA a "fallen" (unchaste) woman.

jd#ta* #vitatha not.thus, untrue, false.

*m.37 If water created by magic disappears no one is affected. Similarly if this mutable world is shattered/destroyed no one is affected.

*vlm.37. As nothing is lost or drowned in the talismanic tank of a conjuror, so nothing is dead or dissolved in the magical sea of this world (samsAra sAgara).

*jd.37 na kimcit not anything kasyacit naSTam is disappeared by anything indrajAla.jale yathA like water in a magician's trick bhraSTe naSTe tathA eva when fallen.out or destroyed in that way appeared or disappeared asmin saMsAre vitathA utthite in this saMsAra falsely arisen.

 

यद् असत् तद् असत् स्याच् चेन् न किम् कस्य किल क्षतम् ।

yat asat tat asat syAt cet na kim kasya kila kSatam |

ततो हर्ष.विषादानां संसारे नाम नास्पदम् ॥४।४५।३८॥

tata: harSa.viSAda.anAm saMsAre nAma na Aspadam ||4|45|38||

.

yat asat what is notSo

tat asat syAt cet if that be notSo

na kim kasya kila kSatam then what's the trouble for anyone?

tata: harSa.viSAda.anAm thus for delight or depression

saMsAre nAma na Aspadam there's no place in this samsâric Journey.

.

*m.38 If what is non.existent is destroyed what is the hurt for anyone? And so, where is the place for grief and joy in this mutable world?

*sv.38 When this world.appearance has been dissolved nothing whatsoever has really been destroyed.

*vlm.38. The unrealities being all untrue, it is true that nothing is lost by their loss. Hence there is no cause for our joy or sorrow in this unreal world. (Why sorrow, when a fragile is broken, or a mortal is no more).

 

असद् एव यद् अत्यन्तम् तस्मात् किम् नाम नश्यति ।

asat eva yat atyantam tasmAt kim nAma nazyati |

नाश.अभावे किम् दुःखस्य कः प्रसङ्गः महामते ॥४।४५।३९॥

nAza.abhAve kim du:khasya ka: prasaGga: mahAmate ||4|45|39||

.

asat eva yat atyantam unreal indeed what's beyond all boundaries

tasmAt kim nAma nazyati in which case just how is it destroyed?

nAza.abhAve kim and in the absence of destruction

du:khasya ka: prasaGga: mahAmate how does it come to sorrow, clever boy?

when

it is absolutely not.So

then

what's to be destroyed

?

where there is no destruction, what's to grieve.for

?

(where's the Connexion, clever boy?)

*sv.39 If an unreal appearance has vanished, what does one lose? If it is utterly unreal, then how can it even be destroyed; and why does one grieve over the unreal loss?

 

सदेव वा यद् अत्यन्तम् तस्य किम् नाम नश्यति ।

sadeva vA yat atyantam tasya kim nAma nazyati |

ब्रह्म एव इदम् जगत्.सर्वम् सुख.दुःखे किम् उत्थिते ॥४।४५।४०॥

brahma eva idam jagat.sarva.m sukha.du:khe kim utthite ||4|45|40||

.

...

sat eva .So indeed / sadA iva ever as.if / sa.deva with.God

vA or

yat atyantam which is boundless

tasya. of that

kim nAma nazyati what exactly is destroyed?

brahma eva only Immensity is idam jagat this world .sarva.m entirely

sukha.du:khe in pleasure/pain

kim utthite what has uprisen

?

or else it's infinite reality.

just what would be destroyed in that?

this whole world is only the Brahman.Immensity,

how would pleasures and pains arise?

*m. What is extinction for something that is absolutely existent?

*sv. ... if it were real, then no one could destroy it or make it unreal ...

 

असद् वा अपि यद् अत्यन्तम् विद्धि स्यात् तस्य कीदृशी ।

asat vA api yat atyantam viddhi syAt tasya kIdRzI |

बुद्धेर् अभावे हर्षस्य कः प्रसङ्गो महामते ॥४।४५।४१॥

buddhe: abhAve harSasya ka: prasaGga: mahAmate ||4|45|41||

.

asad vA api whether or not it is unreal yat atyantam what is boundless viddhi syAt know it to be tasya kIdRzI what is the measure of That? buddhe: abhAve in the absence of intellective mind harSasya ka: prasaGga: what's the connexion with lust mahAmate clever boy?

.

*m.41 O Rāma of noble mind, when something is absolutely non.existent, how can that increase of develop? When growth is absent how can one talk about joy?

*sv.41 In which case, is there any room for sorrow at all?

*vlm.41. If the unreality can never come to existence, it cannot have its growth also. What cause is there of our sorrow for their want of growth or existence?

#hRS .> #harSa: bristling, erection (of the hair in a thrill of rapture) MBh. &c. • happiness (also personified as a son of dharma) MBh. &c. • erection of the sexual organ ["hard.on, boner"] • sexual excitement, lust.

 

सर्वत्र अ.सत्य.भूते ऽस्मिन् प्रपञ्च.एकान्त.कारिणि ।

sarvatra a.satya.bhUte asmin prapaJca.ekAnta.kAriNi |

संसारे किम् उपादेयम् प्राज्ञो यद् अभिवाञ्छतु ॥४।४५।४२॥

saMsAre kim upAdeyam prAjJa: yat abhivAJchatu ||4|45|42||

.

sarvatra.everywhere a.non.satya.true/valid/honest.bhUta.e asmin.here

prapaJca.ekaanta.kaari.Ni | saMsAra.Samsâra.convolution.e kim.what?how upaadeya.m prAjJa.wise/intelligent: yat.which/what abhivAJchat.longing.for.u

.

prapaJca

ekAnta

kAri

upAdeya

.

when it is something unreal

a saMsAra where the unity is made into five elements =

prAjJa: yat abhivAJchatu what would a wise person wish?

.

*vwv.1975. What is fit to be acquired in this world, having the invariable act of displaying manifoldness and being unreal

everywhere, which the wise man may seek for?

*m.42 What is that that can be desired by wise people in a world which is untrue in every aspect and in every element?

*sv.42 Similarly, that which is unreal cannot grow or flourish; for what does one rejoice? What does one desire then?

*vlm.42. Thus every thing is but unreal and mere cause of our delusion, what is there that may be reckoned as the best boon for us, that the wise man can have to desire. (No real bliss is to be found on earth).

#eka #ekAnta

#dA #AdA #upAdA #upAdeya

#vaJch #abhivaJch

*jd.42 sarvatra asmin everywhere in this asatya.bhUte unSuch.become prapaJca.ekAnta.kAriNi saMsAre saMsAra where the five elements become one kim upAdeyam what is acceptable prAjJa: yat abhivAJchatu which the wise may desire?

 

सर्वत्र सत्य.भूते ऽस्मिन् ब्रह्म.तत्त्व.मये ऽपि च ।

sarvatra satya.bhUte asmin brahma.tattva.maye api ca |

किम् स्यात् त्रि.भुवने हेयम् प्राज्ञाः परिहरन्तु यत् ॥४।४५।४३॥

kim syAt tri.bhuvane heyam prAjJA: pariharantu yat ||4|45|43||

.

everywhere =

satya.bhUte asmin when this being becomes.So =

brahma.tattva.maye api ca although it is a measured Thatness of the Brahman kim syAt tri.bhuvane what would there be in the three worlds =

heyam unfit prAjJA: the Wise

#R #hR #parihR pariharantu yat should avoid which?

*vwv.1976. What may be fit to be abandoned in this triple world, being real everywhere and consisting of Brahman, the Absolute Reality, which the wise ones may avoid?

*m.43 When all is that Brahman principle, in such universe what is that that is disagreeable to a wise person?

*sv.43.44 When all this is indeed the one infinite consciousness, what does one renounce?

*vlm.43. But all this when taken in the sense of their being full with the Divine Spirit, what thing is there so very trifling for the wise man to dispose or refuse to take?

*jd.43 sarvatra everywhere satya.bhUte asmin when this being becomes.So brahma.tattva.maye api ca although it is a measured Thatness of the Brahman kim syAt tri.bhuvane what would there be in the three worlds heyam prAjJA: pariharantu yat which wise.prAjnas reject as objectionable?

 

असत् सद् वा जगद्य् अस्य तेन असौ सुख.दुःखयोः ।

asat sat vA jagadi asya tena asau sukha.du:khayo: |

अगम्य एव मूर्खस् तु तद् विनाशेन दुःखित: ॥४।४५।४४॥

agamya* eva mUrkha: tu tat vinAzena du:khita: ||4|45|44||

.

asat sat vA unreal or real =

jagat yasya the world for whom =

tena asau sukha.du:khayo:

agamya eva mUrkha: tu

tat vinAzena du:khita: .

*m.44 All sorrow and joy are due to the non.existent and existent world. A fool who does not know this grieves when this world is annihilated.

*sv.43.44 When all this is indeed the one infinite consciousness, what does one renounce?

*vlm.44. But he who considers the world as an unreality, is never subject to joy or sorrow at his gain or loss of any thing. It is only the ignorant that is elated or depressed at the one or the other.

 

आदौ अन्ते च यन् न अस्ति वर्तमाने ऽपि तत् तथा ।

Adau ante ca yat na asti vartamAne api tat tathA |

यो ऽभिवाञ्छत्य् असद् राम तस्य असत्ता एव दृश्यते ॥४।४५।४५॥

ya: abhivAJchati asat rAma tasya asattA eva dRzyate ||4|45|45||

.

In the beginning and the end what is not So, is thus also in the present.

And for whoever wants what is not So, Râma, only an unreal state

is seen to be

.

*m.45 What is not there in the beginning will not be/cannot be there in the present. O Rāma, whoever desires the unreal, he sees only the unreal.

*sv.45 That which was non.existent in the beginning, and that which shall cease to be in the end, is not real in the middle (in the present), either.

*vlm.45. That which was not before nor will remain afterwards, is likewise the same nihility at present; therefore who so desires the nullity, is said in the Sruti to be null himself.

*Adau.in.the.beginning ante.ending/after ca.also/and yat.which/what na.not asti.is/exists vartamaana.e api.tho/even tat.it/he/that tathA.thus/thatwise | yas.who/which abhivAJchat.longing.for.i asat.unReal/not.So, Râma,

tasya.of that asattaa.unReal.state/not.So eva.indeed/even/so dRzyate.is.seen/known

 

आदौ अन्ते च यत् सत्यम् वर्तमाने सत् एव तत् ।

Adau ante ca yat satyam vartamAne sat eva tat |

यस्य सर्वम् सत् एव स्यात् तस्य सत्ता एव दृश्यते ॥४।४५।४६॥

yasya sarva.m sat eva syAt tasya sattA eva dRzyate ||4|45|46||

.

Adau ante ca yat satyam

what is So in the beginning and at the end

vartamAne sat eva tat

(that being.So at present too)

yasya sarva.m sat eva syAt

of which everything would be only So

tasya sattA eva dRzyate

of that the sattA.Suchness is seen.ta:be.

*vwv. ... What is real at the beginning and the end is only real when existing (at the present).

*m. ... For whom everything real, he will see only the real.

*vlm. ...; therefore, what is always in esse, it is that entity alone that is seen everywhere and at all times.

 

असत्य.भूतम् तोय.अन्तश् चन्द्र.व्योम.तल+आदिकम् ।

asatya.bhUtam toya.anta: candra.vyoma.tala+Adikam |

बाला एव अभिवाञ्छन्ति मनोमोहाय न उत्तमाः ॥४।४५।४७॥

bAlA* eva abhivAJchanti mana:mohAya na uttamA: ||4|45|47||

.

asatya.bhUtam an unreal being

toya.anta: within the water

candra.vyomatala.Adikam moon and sky +

bAlA: eva abhivAJchanti

mana:mohAya na uttamA:

*m.47 Only children will desire the moon in water while (real) moon is in the sky. This is due to a delusion in the mind. Wise people will not be under such delusion.

*sv. That which exists in the beginning, and in the end, is the reality in the present, too.

*vlm.47. There are the unreal sky and moon and stars, seen underneath the water; it is only the deluded boys that like to look at them, but never the wise: (who look at the reality and not at its shadow).

 

बालो हि वितत.आकारैर् वस्तु.रिक्तैः प्रयोजनैः ।

bAla: hi vitata.AkArai: vastu.riktai: prayojanai: |

संतोषम् एत्य् अनन्ताय दु:खाय न सुखाय तु ॥४।४५।४८॥

saMtoSam eti anantAya du:khAya na sukhAya tu ||4|45|48||

.

bAla: hi vitata.AkArai: vastu.riktai: prayojanai: saMtoSam eti

anantAya du:khAya infinite misery +

na sukhAya tu but not for pleasure

.

*m. Only fools (and children) will derive joy out of purposeless and useless things. They give only sorrow and never any joy.

*sv. That which exists in the beginning, and in the end, is the reality in the present, too.

*vlm. Children take a liking for light, empty and gaudy baubles; which are of no good or use to them nor any body at all, and are rather led to sorrow at their loss, than derive any good from their gain whatever.

 

तस्मान् मा त्वम् भवो बालो, राम, राजीव.लोचन ।

tasmAt mA tva.m bhava: bAla:, rAma, rAjIva.locana |

अ.विनाशम् इह आलोक्य नित्यम् आश्रय सुस्थिरम् ॥४।४५।४९॥

a.vinAza.m iha Alokya nityam Azraya susthiram ||4|45|49||

.

so let's have none of your childish ways,

rAma, you with the lotus eyes!

once you behold the Indestructible

always rely on its stability

.

tasmaat maa tva.m bhava.become!: bAla.boy/child:, Râma, raajIva.locana | a.non.vinaaza.m iha.here aalokya nityam.ever/always aazraya susthira.well.established/firm/constant.m

.

tasmAt

mA

tvam

rAjIva

locana

rAjIvalocana

vinAza

Alokya

Azraya

.

*m.49 And so, O Rāma, do not become a child... *vlm.49. Therefore act not as a child...

 

"असद् इदम् अखिलम् मया समेतम्

"asat idam akhilam mayA sametam

त्व्" इति विगणय्य विषादिता आस्तु मा ते ।

tu" iti vigaNayya viSAditA Astu mA te |

"सद् इह हि सकलम् मया समेतम्

"sat iha hi sakalam mayA sametam

त्व्" इति च विलोक्य विषादिता आस्तु मा ते ॥४।४५।५०॥

tu" iti ca vilokya viSAditA Astu mA te ||4|45|50||

.

"asat idam akhilam mayA sametam "All this is not So, but is affected by me,"

tu" iti vigaNayya viSAditA Astu mA te thus discerning let there be no grief for you,

or +

sat iha hi sakalam mayA sametam

tu" iti ca vilokya viSAditA Astu mA te

"Since everything that is So in this world is affected by me,"

having so determined let there be no grief for you.

*sv.50 See that 'all this is unreal, including myself' and there will be no sorrow in you:

or, see that 'all this is real, including myself' and sorrow will not touch you either.

 

VÂLMÎKI of the ANTHILL said—

 

इत्य् उक्तवत्य् अथ मुनौ दिवसे जगाम

iti uktavati atha munau divase jagAma

सायंतनाय विधये अस्तमिनः जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा.कृत.नमस्करणा जगाम

snAtum sabhA.kRta.namaskaraNA jagAma

श्यामाक्षये रवि.करैश् च सह.आजगाम ॥४।४५।५१॥

zyAma.akSaye ravi.karai: ca saha.AjagAma ||4|45|51||

.

when the Muni had spoken these words

the day went away

:

to his evening ritual the setting Sun went away

&

paying their homage, the Assembly went to their ablutions

then

when darkness disappeared before new sunrays they gathered again

.

* iti uktavati atha munau when the Muni had spoken these words divase jagAma the day went away sAyaMtanAya vidhaye astamina: jagAma to his evening ritual the setting Sun went away + snAtum sabhA.kRta.namaskaraNA jagAma paying their homage, the Assembly went to their ablutions zyAma.akSaye ravi.karai: ca saha.AjagAma when darkness disappeared before new sunrays they gathered again.

*vlm.p.51 *vAlmIki said:—As the sage was explaining in this manner, the day glided away to its dusk. The sun departed to his even tide and evening service, and with him the assembly parted to their evening ablutions and rest. After, with the rising sun, they assembled again in the court.

 

 

.

oॐm

.

 

.

oॐm

.

 

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FM4046 ON LIVING.FREE 2.JA03 .z33

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+++

 

FM.4.45 APPARENT REALITY 2.JA01.02

सर्ग ४.४५

sarga 4.45

वसिष्ठ उवाच ।

vasiSTha* uvAca |

jagat sampanna.m eva idam sampanna.m kiMcit eva na |

शून्यम् एव च भा..मात्रम् मन:विलसितम् स्थितम् ॥४।४५।१॥

zUnyam eva ca bhA..mAtram mana:vilasita.m sthita.m ||4|45|1||

न देश.कालाव् एतेन ब्रह्माण्डेन आवृतौ स्थितौ ।

na deza.kAlau etena brahmANDena AvRtau sthitau |

मनाग् अपि महारूपवता अप्य् आकाश..रूपिणा ॥४।४५।२॥

manAk api mahArUpavatA api AkAza..rUpiNA ||4|45|2||

एतत् संकल्प.मात्र..आत्म स्वप्न.दृष्ट..पुर=उपमम् ।

etat saMkalpa.mAtra..Atma svapna.dRSTa..pura=upamam |

यत्रैव तत्र त च्छून्यम् केवलम् व्योम संस्थितम् ॥४।४५।३॥

yatra eva tatra tat zUnyam kevalam vyoma saMsthita.m ||4|45|3||

अभित्ति..राग..रचनम् अपि दृष्टम् असन्.मयम् ।

abhitti..rAga..racana.m api dRSTam asat.mayam |

अकृतम् कृतम् एव एतद् व्योम्नि चित्रम् विचित्रकम् ॥४।४५।४॥

akRtam kRtam eva etat vyomni citram vicitrakam ||4|45|4||

मनसा कल्पितम् सर्वम् देह.आदि..भुवन.त्रयम् ।

manasA kalpita.m sarva.m deha.Adi..bhuvana.trayam |

संस्मृतौ कारणम् च एतच् चक्षुर् आलोकने यथा ॥४।४५।५॥

saMsmRtau kAraNam ca etat cakSu: Alokane yathA ||4|45|5||

आभास..मात्रम् हि जगद् घट.अवट..पद..भ्रमैः ।

AbhAsa..mAtram hi jagat ghaTa.avaTa..pada..bhramai: |

आवर्तते न सद्रूपात् पृथक्..कुड्य+आदयः स्थिताः ॥४।४५।६॥

Avartate na sadrUpAt pRthak..kuDya+Adaya: sthitA: ||4|45|6||

मनसा इदम् शरीरम् हि वासना.अर्थम् प्रकल्पितम् ।

manasA idam zarIram hi vAsanA.artha.m prakalpita.m |

कृमि..कोश..प्रकारेण स्व.आत्म..कोश इव स्वयम् ॥४।४५।७॥

kRmi..koza..prakAreNa sva.Atma..koza* iva svayam ||4|45|7||

न तद् अस्ति च यन् नाम चेतःसंकल्पम् अम्बरम् ।

na tat asti ca yat nAma ceta:saMkalpam ambaram |

न करोति न वा आप्नोति दुर्गम् अप्य् अति.दुष्करम् ॥४।४५।८॥

na karoti na vA Apnoti durgam api ati.duSkaram ||4|45|8||

सर्व.शक्ति..धरे देवे का नाम ननु शक्तयः ।

sarva.zakti..dhare deve kA* nAma nanu zaktaya: |

न सम्भवन्त्य् आश्रियन्ते याभिर् अन्तर्.मनःगुहाः ॥४।४५।९॥

na sambhavanti Azriyante yAbhi: antar.mana:guhA: ||4|45|9||

सत्ता.असत्ते पदार्थानाम् सर्वेषाम् सर्वदा. एव हि ।

sattA.asatte padArtha.anAm sarveSAm sarvadA eva hi |

महाबाहो सम्भवतः सर्व.शक्तौ विभौ सति ॥४।४५।१०॥

mahAbAho, sambhavata: sarva.zaktau vibhau sati ||4|45|10||

पश्य भावनया प्राप्तम् मनसा.एव.आत्म.जम् वपुः ।

pazya bhAvanayA prAptam manasA eva Atma.jam vapu: |

तस्मात् तत्..कलनाम् राम सर्व.शक्ति..युताम् विदुः ॥४।४५।११॥

tasmAt tat..kalanAm, rAma, sarva.zakti..yutAm vidu: ||4|45|11||

स्व.संकल्प..कृताः सर्वे देव.असुर.नर+आदयः ।

sva.saMkalpa..kRtA: sarve deva.asura.nara+Adaya: |

स्व.संकल्प..उपशमने शाम्यन्त्य् अ..स्नेह..दीपवत् ॥४।४५।१२॥

sva.saMkalpa.upazamane zAmyanti a..sneha..dIpavat ||4|45|12||

आकाश.सदृशम् सर्वम् कलना.मात्र..जृम्भितम् ।

AkAza..sadRza.m sarva.m kalanA..mAtra..jRmbhita.m |

जगत् पश्य महाबुद्धे सु.दीर्घम् स्वप्नम् उत्थितम् ॥४।४५।१३॥

jagat pazya mahAbuddhe su..dIrgha.m svapna.m utthita.m ||4|45|13||

न जायते न म्रियते इह किंचित् कदाचन ।

na jAyate na mriyate iha kim.cit kadA.cana |

परमार्थेन सु.मते मिथ्या सर्वम् तु विद्यते ॥४।४५।१४॥

paramArthena su.mate mithyA sarva.m tu vidyate ||4|45|14||

न वृद्धिम् एति नो ह्रासम् यन् न किम्चित् कदाचन ।

na vRddhi.m eti na.u hrAsa.m yat na kim.cit kadA.cana |

किम् वा तनु भवेत् तत्र कस्य का नाम खण्डना ॥४।४५।१५॥

kim vA tanu bhavet tatra kasya kA nAma khaNDanA ||4|45|15||

भूम..भूतम् स्वकाया उत्थम् अपश्यन् निपुणम् दृशा ।

bhUma..bhUtam svakAyA uttha.m apazyan nipuNam dRzA |

राघव अ..महता स्वान्तः किम् अज्ञ इव मुह्यसि ॥४।४५।१६॥

rAghava a..mahatA svAnta: kim ajJa* iva muhyasi ||4|45|16||

मृगतृष्णा यथा तापान् मनसो ऽनिश्चयात् तथा ।

mRgatRSNA* yathA tApAn manasa: anizcayAt tathA |

अ..सन्त इव दृश्यन्ते सर्वे ब्रह्म+आदयो ऽप्य् अमी ॥४।४५।१७॥

a..santa* iva dRzyante sarve brahma+Adaya: api amI ||4|45|17||

द्वि.चन्द्र..विभ्रम..प्रख्या मनोरथ.वद् उत्थिताः ।

dvi.candra..vibhrama..prakhyA* manoratha.vat utthitA: |

मिथ्याज्ञान..घनाः सर्वे जगत्य् आकार..राशयः ॥४।४५।१८॥

mithyAjJAna..ghanA: sarve jagati AkAra..rAzaya: ||4|45|18||

यथा नौ..यायिनो मिथ्या स्थाणु..स्पन्द..मतिस् तथा ।

yathA nau..yAyina: mithyA sthANu..spanda..mati: tathA |

अ..सत्या एव उत्थिता नित्यम् आकाराणाम् परम्परा ॥४।४५।१९॥

a..satyA eva utthitA nityam AkArANAm paramparA ||4|45|19||

इन्द्रजालम् इदम् विद्धि माया..रचित=पञ्जरम् ।

indrajAlam idam viddhi mAyA..racita=paJjaram |

मनो..मनन..निर्माणम् न सन् न असद् इव स्थितम् ॥४।४५।२०॥

mana:..manana..nirmANam na sat na asat iva sthita.m ||4|45|20||

ब्रह्म एव इदम् जगत् सर्वम् अन्यतायास् ततः कुतः ।

brahma eva idam jagat sarva.m anyatAyA: tata: kuta: |

प्रसङ्गः कीदृशः को ऽसौ क्व वा सा परितिष्ठति ॥४।४५।२१॥

prasaGga: kIdRza: ka: asau kva vA sA paritiSThati ||4|45|21||

अयम् गिरिर् अयम् स्थाणुर् इत्य् आडम्बर..विभ्रमः ।

"ayam giri: ayam sthANu:" iti ADambara..vibhrama: |

मनसो भावना..दार्ढ्याद् असन् सन्न् इव लक्ष्यते ॥४।४५।२२॥

manasa: bhAvanA..dArDhyAt asan san iva lakSyate ||4|45|22||

प्रपञ्च..पतन.आरम्भम् प्रमत्तस्य इदम् जगत् ।

prapaJca..patana.Arambha.m pramattasya idam jagat |

स.काम..तृष्णा=मननम् त्यक्त्वा अन्यद् राम भावय ॥४।४५।२३॥

sa.kAma..tRSNA=manana.m tyaktvA anyat rAma bhAvaya ||4|45|23||

यथा स्वप्नो महारम्भो भ्रान्तिर् एव न वस्तुतः ।

yathA svapna: mahArambha: bhrAnti: eva na vastuta: |

दीर्घ..स्वप्नम् तथा एव इदम् विद्धि चित्त.उपपादितम् ॥४।४५।२४॥

dIrgha..svapna.m tathA eva idam viddhi citta.upapAdita.m ||4|45|24||

दृश्यमान..महाभोगम् गृह्यमाणम् अ..वस्तुकम् ।

dRzyamAna..mahAbhogam gRhyamANam a..vastukam |

कोशम् आशा..भुजङ्गानाम् संसार.आडम्बरम् त्यज ॥४।४५।२५॥

koza.m AzA..bhujaGga.anAm saMsAra.ADambaram tyaja ||4|45|25||

अ..सद् एतद् इति ज्ञात्वा मा अत्र भावम् निवेशय ।

a..sat etat iti jJAtvA mA atra bhAva.m nivezaya |

अनुधावति न प्राज्ञो विज्ञाय मृग..तृष्णिकाम् ॥४।४५।२६॥

anudhAvati na prAjJa: vijJAya mRga..tRSNikAm ||4|45|26||

स्वसंकल्पात् स्वरूपाढ्याम् मनोरथ.मयीम् श्रियम् ।

sva.saMkalpAt svarUpa.ADhyAm manoratha.mayIm zriyam |

यो ऽअनुगच्छति मूढात्मा दु:खस्य एव स भाजनम् ॥४।४५।२७॥

ya: anugacchati mUDha.AtmA du:khasya eva sa* bhAjana.m ||4|45|27||

वस्तुन्य् असति लोको ऽयम् यातु कामम् अवस्तुनि ।

vastuni asati loka: ayam yAtu kAmam a..vastuni |

यस् तु वस्तु परित्यज्य याति अ..वस्तु स नश्यति ॥४।४५।२८॥

ya: tu vastu parityajya yAti avastu sa* nazyati ||4|45|28||

मनोव्यामोह एव इदम् रज्ज्वाम् अहि..भयम् यथा ।

mana:vyAmoha* eva idam rajjvAm ahi..bhayam yathA |

भावना.मात्र..वैचित्र्याच् चिरम् आवर्तते जगत् ॥४।४५।२९॥

bhAvanA.mAtra..vaicitryAt ciram Avartate jagat ||4|45|29||

असद् अभ्युदितैर् भावैर् जलान्तश् चन्द्र.वच् चलैः ।

asat abhyuditai: bhAvai: jala.anta: candra.vat calai: |

वञ्च्यते बाल एव इह न तत्त्व.ज्ञो भवादृशः ॥४।४५।३०॥

vaJcayate bAla* eva iha na tattva.jJa: bhavAdRza: ||4|45|30||

य इमम् गुण..संघातम् भावयन् सुखम् ईयते ।

ya* imam guNa..saMghAtam bhAvayan sukha.m Iyate |

प्रमार्ष्टि स जडो जाड्यम् वह्नि..भावनया स्वया ॥४।४५।३१॥

pramArSTi sa* jaDa: jADyam vahni..bhAvanayA svayA ||4|45|31||

असद् एव इदम् आभोगि दृश्यते जल..पञ्जरम् ।

asat eva idam Abhogi dRzyate jala..paJjaram |

मन:मनन..निर्माण..हृदये नगरम् यथा ॥४।४५।३२॥

mana:manana..nirmANa..hRdaye nagaram yathA ||4|45|32||

इदम् चित्त.इच्छया उदेति लीयते तद् अनिच्छयाः ।

idam citta.icchayA udeti lIyate tat an.icchayA: |

मिथ्या एवम् दृश्यते स्फीतम् गन्धर्व..नगरम् यथा ॥४।४५।३३॥

mithyA eva.m dRzyate sphItam gandharva..nagaram yathA ||4|45|33||

34राम नष्टे जगति अस्मिन् न किम्चित् अपि नश्यति ।

राम नष्टे जगत्य् अस्मिन् न किम्चिद् अपि नश्यति ।

rAma naSTe jagati asmin na kimcit api nazyati |

युक्ते ऽपि च जगत्य् अस्मिन् न किम्चिद् अपि युज्यते ॥४।४५।३४॥

yukte api ca jagati asmin na kimcit api yujyate ||4|45|34||

मनः..प्रकल्पिते भग्ने हृदि विस्तीर्ण..पत्तने ।

mana:prakalpite bhagne hRdi vistIrNa..pattane |

वृद्धि च उपगते ब्रूहि किम् वृद्धिम् कस्य किम् क्षतम् ॥४।४५।३५॥

vRddhi ca upagate brUhi kim vRddhi.m kasya kim kSatam ||4|45|35||

क्रीड.अर्थेन यथा उदेति बालानाम् हृदि वर्तनम् ।

krIDa.arthena yathA udeti bAla.anAm hRdi vartana.m |

मनसा तद्.वद् एव इदम् उदेत्य् अविरतम् जगत् ॥४।४५।३६॥

manasA tat.vat eva idam udeti aviratam jagat ||4|45|36||

न किम्चित् कस्यचित् नष्टम् इन्द्रजाल..जले यथा ।

na kimcit kasyacit naSTam indra.jAla..jale yathA |

भ्रष्टे नष्टे तथा एव अस्मिन् संसारे वितथ.उत्थिते ॥४।४५।३७॥

bhraSTe naSTe tathA eva asmin saMsAre vitatha.utthite ||4|45|37||

यद् असत् तद् असत् स्याच् चेन् न किम् कस्य किल क्षतम् ।

yat asat tat asat syAt cet na kim kasya kila kSatam |

ततो हर्ष..विषादानां संसारे नाम नास्पदम् ॥४।४५।३८॥

tata: harSa..viSAda.anAm saMsAre nAma na Aspadam ||4|45|38||

असद् एव यद् अत्यन्तम् तस्मात् किम् नाम नश्यति ।

asat eva yat atyantam tasmAt kim nAma nazyati |

नाश.अभावे किम् दुःखस्य कः प्रसङ्गः महामते ॥४।४५।३९॥

nAza.abhAve kim du:khasya ka: prasaGga: mahAmate ||4|45|39||

सदेव वा यद् अत्यन्तम् तस्य किम् नाम नश्यति ।

sadeva vA yat atyantam tasya kim nAma nazyati |

ब्रह्म एव इदम् जगत्..सर्वम् सुख..दुःखे किम् उत्थिते ॥४।४५।४०॥

brahma eva idam jagat..sarva.m sukha..du:khe kim utthite ||4|45|40||

असद् वा अपि यद् अत्यन्तम् विद्धि स्यात् तस्य कीदृशी ।

asat vA api yat atyantam viddhi syAt tasya kIdRzI |

बुद्धेर् अभावे हर्षस्य कः प्रसङ्गो महामते ॥४।४५।४१॥

buddhe: abhAve harSasya ka: prasaGga: mahAmate ||4|45|41||

सर्वत्र अ..सत्य.भूते ऽस्मिन् प्रपञ्च.एकान्त..कारिणि ।

sarvatra a..satya.bhUte asmin prapaJca.ekAnta..kAriNi |

संसारे किम् उपादेयम् प्राज्ञो यद् अभिवाञ्छतु ॥४।४५।४२॥

saMsAre kim upAdeyam prAjJa: yat abhivAJchatu ||4|45|42||

सर्वत्र सत्य..भूते ऽस्मिन् ब्रह्म..तत्त्व.मये ऽपि च ।

sarvatra satya..bhUte asmin brahma..tattva.maye api ca |

किम् स्यात् त्रि.भुवने हेयम् प्राज्ञाः परिहरन्तु यत् ॥४।४५।४३॥

kim syAt tri.bhuvane heyam prAjJA: pariharantu yat ||4|45|43||

असत् सद् वा जगद्य् अस्य तेन असौ सुख..दुःखयोः ।

asat sat vA jagadi asya tena asau sukha..du:khayo: |

अगम्य एव मूर्खस् तु तद् विनाशेन दुःखित: ॥४।४५।४४॥

agamya* eva mUrkha: tu tat vinAzena du:khita: ||4|45|44||

आदौ अन्ते च यन् न अस्ति वर्तमाने ऽपि तत् तथा ।

Adau ante ca yat na asti vartamAne api tat tathA |

यो ऽभिवाञ्छत्य् असद् राम तस्य असत्ता एव दृश्यते ॥४।४५।४५॥

ya: abhivAJchati asat rAma tasya asattA eva dRzyate ||4|45|45||

आदौ अन्ते च यत् सत्यम् वर्तमाने सत् एव तत् ।

Adau ante ca yat satyam vartamAne sat eva tat |

यस्य सर्वम् सत् एव स्यात् तस्य सत्ता एव दृश्यते ॥४।४५।४६॥

yasya sarva.m sat eva syAt tasya sattA eva dRzyate ||4|45|46||

असत्य..भूतम् तोय.अन्तश् चन्द्र..व्योम..तल+आदिकम् ।

asatya..bhUtam toya.anta: candra..vyoma..tala+Adikam |

बाला एव अभिवाञ्छन्ति मनोमोहाय न उत्तमाः ॥४।४५।४७॥

bAlA* eva abhivAJchanti mana:mohAya na uttamA: ||4|45|47||

बालो हि वितत.आकारैर् वस्तु..रिक्तैः प्रयोजनैः ।

bAla: hi vitata.AkArai: vastu..riktai: prayojanai: |

संतोषम् एत्य् अनन्ताय दु:खाय न सुखाय तु ॥४।४५।४८॥

तस्मान् मा त्वम् भवो बालो, राम, राजीव..लोचन ।

tasmAt mA tva.m bhava: bAla:, rAma, rAjIva..locana |

अ..विनाशम् इह आलोक्य नित्यम् आश्रय सुस्थिरम् ॥४।४५।४९॥

a..vinAza.m iha Alokya nityam Azraya susthiram ||4|45|49||

"असद् इदम् अखिलम् मया समेतम्

"asat idam akhilam mayA sametam

त्व्" इति विगणय्य विषादिता आस्तु मा ते ।

tu" iti vigaNayya viSAditA Astu mA te |

"सद् इह हि सकलम् मया समेतम्

"sat iha hi sakalam mayA sametam

त्व्" इति च विलोक्य विषादिता आस्तु मा ते ॥४।४५।५०॥

tu" iti ca vilokya viSAditA Astu mA te ||4|45|50||

वाल्मीकिर् उवाच ।

vAlmIkir uvAca |

इत्य् उक्तवत्य् अथ मुनौ दिवसे जगाम

iti uktavati atha munau divase jagAma

सायंतनाय विधये अस्तमिनः जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा..कृत..नमस्करणा जगाम

snAtum sabhA..kRta..namaskaraNA jagAma

श्यामाक्षये रवि..करैश् च सह.आजगाम ॥४।४५।५१॥

zyAma.akSaye ravi..karai: ca saha.AjagAma ||4|45|51||

॥

 

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX