y3014_1.ap24-25-26 All About brahmA the Immense
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jivadas
Apr 27, 2014, 2:17:40 PM4/27/14
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y3014_1.ap24-25-26 All About brahmA the Immense
fm1017 (trans. only):
https://www.dropbox.com/s/r412jkkgbjiqe7a/fm3014_1.ap24-25-26%20All%20About%20brahmA%20the%20Immense.docx
Word (complete with Working Notes):
https://www.dropbox.com/s/5e15og31r7vtbyl/y3014_1.ap24-25-26%20All%20About%20brahmA%20the%20Immense.docx
PDF:
All YVFiles: http://bit.ly/NjbdVI
Audio: pending
*o*ॐ*m*
"Rare Ramana video", with a wise Cow, and a *m*onkey Prince!
http://www.youtube.com/watch?v=w814-Pj3b*m*8<http://www.youtube.com/watch?v=w814-Pj3bM8>
*vasiSTha** said: *
इत्थम् जगद्-अहंता-आदि-दृश्य-जातम् न किञ्.चन ।
अजातत्वाच्_च न_अस्त्य्_एव यच्_च_अस्ति परमा_इव तत् ॥३।१४।१॥
*And so the world is born of dRzya Percepts like "I" and what follows,*
*and nothing else*
*but it's not at all anything like That unborn Supreme.*
-1‑
परमाकाशम्_एव_आदौ जीवताम् चेतति स्वयम् ।
निः.स्पन्द-अम्भोधि-कुहरे सलिलम् स्पन्दताम्_इव ॥३।१४।२॥
*Supreme Space, in the beginning,*
*conceives itself a jIva Life*
*in deep and unmoving waters where the waves begin to stir.*
-2‑
आकाश-रूपम्_अजहद्_एवम् वेत्ति_इव हृद्यताम् ।
स्वप्न-संकल्प-शैल-आदाव्_इव चिद्-वृत्तिर्_आन्तरी ॥३।१४।३॥
*This Space-Form thus seems to know the Heart-ness;*
*just as motion of the cit-Consciousness within*
*manifests dreams of mountains, and many other things.*
-3‑
पृथ्व्य्-आदि-रहितो देहो यो विराड्-आत्मको महान् ।
आतिवाहिक एव_असौ चिन्.मात्र-अच्छ-नभो.मय: ॥३।१४।४॥
*Devoid of earthen elements, there's a body—the Great virAJ.*
*It is the AtivAhika Traveler,*
*the Subtle Body,*
*consisting only of the clear sky of cit-Consciousness.*
-4-
अक्षय: स्वप्न-शैल-आभ: स्थिर-स्वप्न-पुर=उपम: ।
चित्र-कृत्=स्थिर-चित्त.स्थ+चित्र-सैन्य=समाकृति: ॥३।१४।५॥
अनिखात-महास्तम्भ-पुत्रिक-ओघ-सम-उपम: ।
ब्रह्म-आकाशे_अनिखात-आत्मा सुस्तम्भे साल-भञ्जिक: ॥३।१४।६॥
*It's as unshakeable as a mountain seen in a dream;*
*invincible as a dream-city, surrounded by painted besieging armies.*
*It is a column in the house of the brahman Immensity,*
*with a multitude of figures,*
*carved and uncarved,*
*there in the middle of the room.*
-5-6-
आद्य: प्रजापति: पूर्वम् स्वयम्भूर्_इति विश्रुत: ।
प्राक्तनानाम् स्व.कार्याणाम्_अभावाद्_अप्य्_अकारण: । ॥३।१४।७॥
*The Grandfather,*
*prajA.pati** of old,*
*is well-known as SelfBorn from his lack of prior karmas,*
*which is how he became causelessly.*
-7-
महा-प्रलय-पर्यन्तेष्व्_आद्य-काल-पितामहा: ।
मुच्यन्ते सर्व एव_अत: प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥
*With the coming of Great Doomsday,*
*all of these Primal-Time-Grandfathers become free in the All;*
*for even then what prior karma is there for them?*
-8-
सो_अ.कुड्य एव कुड्य.आत्मा दृश्य-अ.दृश्य: स्वयम्-स्थित: ।
न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥
*He is not a wall but the wall-self,*
*to be seen or unseen in his self-situation.,*
*yet not to be seen* *and not the seer.*
*and not the creator*
*but the All.*
-9-
प्रति.शब्द-पदार्थानाम् सर्वेषाम्_एष एव स: ।
तस्माद्_उदेति जीव-आली दीप-आली दीपकाद्_इव ॥३।१४।१०॥
*It's by the multitude of word-meanings that all of this springs-up,*
*the endless chain of Living jIvas, that is like the light shone from a
lamp.*
-10-
सङ्कल्प_एव सङ्कल्पात् किलैति क्ष्मादि-वर्जित: ।
आदिमाद् इव निःशून्य: स्वप्नात् स्वप्नान्तरम् यथा ॥३।१४।११॥
*Concepts derive from Concepts—*
*though without the five elements— from the first as.if unEmpty—*
*from a dream as.if in a dream.*
-11-
**vlm. ... just as one dream rising in another is equally as insubstantial
as the first.
अस्माद्_एक-प्रति-स्पन्दाज्_जीवा: संप्रसरन्ति ये ।
सहकारि-कारणानाम्_अभावाच्_च स एव ते ॥३।१४।१२॥
*From Grandfather prajA.pati—*
*from that one-many-vibration—*
*out of concurrent causes—*
*all the Living jIvas arise in this way from abhAva unBeing.*
-12-
सहकारि-कारणानाम् अभावे कार्य-कारणम् ।
एकम् एतद् अतो नान्य: परस्मात् सर्ग-विभ्रम: ॥३।१४।१३॥
*Having concurrent causes*
*—in the absence of constituent causes—*
*the One is this, hence not another:—*
*from 'another' comes the delusion of creation.*
-13-
**vlm.13. Lack of a secondary agency produces the equality of effects and
their cause. Hence the uniformity of created things proves wholly false any
conception of their creation by a secondary cause.
ब्रह्मैव_आद्यो विराड्-आत्मा विराडात्मैव सर्गता ।
जीवाकाश: स एवेत्थम् स्थित: पृथ्व्य्-आद्य् असद् यत: ॥३।१४।१४॥
*brahmA only is the Self of virAj;*
*the self of virAj is this creation;—*
*this jIva-Space thus becomes based in the earthen elements*
*arising from this.*
-14-
*rAma: *
किम् स्यात् परिमितो जीवो राशिर् आहो अनन्तक: ।
आहो-स्विद् अस्त्य् अनन्त.आत्मा जीव-पिण्डो अ.चल-उपम: ॥३।१४।१५॥
*Are we supposed to define this jIva as a ray of boundless entity?*
*—even a boundless Self?—*
*or is the jIva-lump stoneStill?*
-15-
धारा: पयोमुच इव शीकरा इव वारिधे: ।
कणास् तप्तायस इव कस्मान् निर्यान्ति जीवका: ॥३।१४।१६॥
*As the clouds are full of water?*
*As the rains are full of showers?*
*As the blacksmith's forge is full of sparks?*
*Where do the jIva entities come from?*
-16-
इति मे भगवन्_ब्रूहि जीव-जाल-विनिर्णयम् ।
ज्ञातम्_एतन्_मया प्रायस्_तद्_एव प्रकटी.कुरु ॥३।१४।१७॥
*Tell me this, Lord bhagavan—what are the rules of this jIva-net?*
*Make them clear, so that I understand.*
*Explain: make them, please, plain to me.*
-17-
*vasiSTha** said: *
एक एव न जीवो_अस्ति राशीनाम् सम्भव: कुत: ।
शश शृङ्गम् समुड्डीय प्रयाति_इव हि ते वच: ॥३।१४।१८॥
*In what is One‑only, or only-One, there is no jIva:—*
*where is this arising of its sparks?*
*Rabbit-horns, flying through limted space:—*
*is this what you are talking.about?*
-18-
न जीवो_अस्ति न जीवानाम् राशय: सन्ति राघव ।
न च_एक: पर्वत-प्रख्यो जीव-पिण्डो_अस्ति कश्.चन ॥३।१४।१९॥
*There is no jIva,*
*nor are there 'jIva-Rays', scion of raghu.*
*It's not an unmoving mountain:—*
*such a lump of jIva-s does not exist!*
-19-
जीव-शब्दार्थ-कलना: समस्त-कलन-आन्विता: ।
न_इह काश्.चन सन्ति_इति निश्चयो_अस्तु तव_अचल: ॥३।१४।२०॥
*The word 'jIva' means impulses **that constitute everything.*
*There's nothing here, as such, at all:*
*knowing that, free of doubt, be still.*
-20-
शुद्ध-चिन्.मात्रम्_अमलम् ब्रह्म_अस्ति_इह हि सर्वगम् ।
तद्_यथा सर्व.शक्तित्वाद्_विन्दते या: स्वयम् कलाम् ॥३।१४।२१॥
*Pure cit only, immaculate,*
*the brahman is here omnipresent.*
*Out of its zakti Power, it seems to find its constitution here.*
-21-
sv. ... Because he is omnipotent, his thought-forms materialise.
चिन्.मात्र-अनुक्रमेण_एव सम्प्रफुल्ल-लताम्_इव ।
ननु मूर्ताम्_अमूर्ताम् वा ताम्_एव_आशु प्रपश्यति ॥३।१४।२२॥
*cit**-only in this process grows like a boundless blossoming vine:—*
*so, whether with or without form, in cit that very thing appears.*
-22-
जीवो बुद्धि: क्रिया-स्पन्दो मनो-द्वित्व-ऐक्यम्_इत्य्_अपि ।
स्व.सत्ताम् प्रकचन्तीम् ताम् नियोजयति वेदने ॥३।१४।२३॥
*The Living jIva,*
*buddhi Intellect,*
*spandic Activity,—*
*the dual-single manas Mind—*
*these are the manifesting self-Suchness taught in philosophy.*
-23-
सा_अ-बुद्धा_एव भवत्य्_एवम् भवेद्_ब्रह्मैव बोधत: ।
अ-बोध: प्रेक्षया याति नाशम् न तु प्रबुध्यते ॥३।१४।२४॥
*Philosophizing ignorance becomes brahman when realized.*
*Perception does not realize but leads only to destruction.*
-24-
यथान्धकारो दीपेन प्रेक्ष्यमाण: प्रणशयति ।
न चास्य ज्शायते तत्त्वमबोधस्यैवमेव हि ॥३।१४।२५॥
*Perception is a blinding light:*
*beholding it, you are destroyed.*
*Not at all by such ignorance*
*is the eternal Thatness known.*
-25-
एवं ब्रह्मैव जीवात्मा निर्विभागो निरन्तर: ।
सर्वशक्तिरनाद्यन्तो महाचित्साररूपवान् ॥३।१४।२६॥
*The jIva-self is just brahman without parts or interior,*
*all-powerful, and limitless,*
*the form of the Great cit-Essence.*
-26-
सर्वानणुतया त्वस्य न क्वचिद्भेदकल्पना ।
विद्यते या हि कलना सा तदेवानुभूतित: ॥३।१४।२७॥
*Everything that we know is just **atomic kalpanA-Fancy*
*seen as a present moment that*
*is only That, experienced.*
-27-
*rAma: *
एवमेतत्कथं ब्रह्मन्नेकजीवेच्चयाखिलाः ।
जगज्जीवा न युज्यन्ते महाजीवैकतावज़ात् ॥२८॥
*Well, brAhmaNa, if there is this One Great jIva,*
*how can it be that all we multifarious jIvas are not at one with him?*
-28-
*vasiSTha** said: *
महाजीवात्म तद्ब्रह्म सर्वज़क्तिमयात्मकम् ।
स्थितं यथेच्चमेवेह निर्विभागं निरन्तरम् ॥२९॥
यदेवेच्चति तत्तस्य भवत्याज़ु महात्मनः ।
पूर्वं तेनेष्टमिच्चादि ततो द्वित्वमुदेति तत् ॥ ३० ॥
*That Great jIva,*
*that is only the Brahman Immensity,*
*the all-zakti-made-entity—*
*is just manifest Wish or Will, without distinctions or divisions:*
*but anything that it wishes,*
*that quickly comes to that Great Soul.*
*Firstly the Wish is wished,*
*and then,*
*from That,*
*duality appears.*
-29-30-
पज़्चाद्द्वित्वविभक्तानां स्वज़क्तीनां प्रकल्पितः ।
अनेनेत्थं हि भवतीत्येवं तेन क्रियाक्रमः ॥३१॥
*Just as conceived by self-zakti,*
*disparate in duality,*
*by this, things come to be.*
*And from that the process of Action grows.*
-31-
तं विनानुदये त्वासां प्रधानेच्चैव रोहति ।
ज़क्त्या ह्यजातया ब्राह्म्या नियमोऽयं प्रकल्पितः ॥३२॥
*To that baseless unarisen concept,*
*the Primal Wish indeed gives strength:*
*by the unborn brahman-zakti this control is conceived.*
-32-
यस्या जीवाभिधानायाः ज़क्त्यपेक्षा फलत्यसौ ।
प्रधानज़क्तिनियमानुष्ठानेन विना न तु ॥३३॥
*There is no jIva anyhow but that defined by zakti Power,*
*icchA the Wish:*
*there is no fruit without this niyama Control.*
-33-
प्रधानज़क्तिनियमः सुप्रतिष्ठो भवेन्न चेत् ।
तत्फलं ज़क्त्यज़क्तत्वान्नेहितानां क्वचिद्भवेत् ॥३४॥
*The principle of primal power, **when it is not firmly affixed*,*
*then things desired do not become out of such unempowered power.*
-34-
*[As the affection of *cit*ta.]
एवम् ब्रह्म महाजीवो विद्यते अन्त.आदि-वर्जित: ।
जीव.कोटि महाकोटि भवत्य्_अथ न किञ्चन ॥३।१४।३५॥
*But the brahman Immensity is the Big jIva*
*when known*
*in its infinity **of jIvas by the billion, by the trillions of
quadrillions—*
*for so many he becomes: no less!*
-35-
***vlm.35. ... these millions of living beings are no other in the world
(than agents of the divine energies).*
चेत्यसंवेदनाज्जीवो भवत्यायाति संस्ऱ्तिम् ।
तदसंवेदनाद्रूपं समायति समं पुनः ॥३६॥
*Grasping the cetya Affections,*
*the jIva comes to be—*
*comes to become:*
*forgetful of That,*
*it takes the same form that it took before.*
-36-
sv.36 By the apprehension of the perceived or the knowable [cetya],
consciousness becomes jiva (the living soul) and is apparently involved in
repetitive history (saMsAra)....
एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।
समुदेत्य्_आत्म-जीवत्वम् ताम्राणाम्_इव हेमता ॥३।१४।३७॥
*So: for the least of the jIvas,*
*following the trail of the best of jIvas,*
*there arises jIva-Self-ness:—*
*as copper, when polished, looks like gold.*
-37-
अत्र_अन्तरे महाकाश इत्थम्_एष गणो_अप्य्_असन् ।
ख.आत्मा_एवम् सद्_इव_उदेति चिच्.चमत्करण-आत्मक: ॥३।१४।३८॥
*Here within Great-Space is thus this bunch of not.So stuff.*
*The sky-self then as.if So arises*
*as the marvelous cit-entity.*
-38-
स्वयम्_एव चमत्कारो य: समापद्यते चित: ।
भविष्यन्_नाम देह.आदि तद्_अहम्.भावनम् विदु: ॥३।१४।३९॥
*And when that wonder falls-out to the state of present consciousness,*
*going-to.be the body and all:—*
*you know that as the sense of 'I'.*
-39-
चितो यस्माच्_चिद्-आलेहस्_तन्मयत्वाद्_अनन्तक: ।
स एष भुवन-आभोग इति तस्याम् प्रबिम्बति ॥३।१४।४०॥
*From the projection of cit Consciousness,*
*cit** enjoys what's made of That,*
*its boundless entity:— it becomes the Enjoyer of the Worlds;*
*and thus he shines in That.*
-40-
परिणाम-विकार.आदि-शब्दै: सा_एव चिद्-अव्यया ।
तादृग्-रूपाद्_अभेद्य_अपि स्व.शक्त्या_एव विबुध्यते ॥३।१४।४१॥
*Change, transformation, whatever involves such words,*
*all are just changeless cit Consciousness,*
*and not apart from That.*
*It's only by the zakti power of self that they can be known.*
-41-
अविच्छिन्न-विलासात्म स्वतो यत् स्वदनम् चित: ।
चेत्यस्य च प्रकाशस्य जगद् इत्य् एव तत् स्थितम् ॥३।१४।४२॥
*The continually playing Self*
*—which is itself the sweetness*
*of radiant cit Consciousness and its cetya Conceptions—*
*such is the world as situate in That.*
-42-
आकाशाद्_अपि सूक्ष्मा_एषा या शक्तिर्_वितता चित: ।
सा स्वभावत एव_एताम्_अहंताम् परिपश्यति ॥३।१४।४३॥
*From AkAza Space itself there is the Subtle Body,*
*which has zakti Power extended from cit.*
*It will alone perceive this 'I'-ness.*
-43-
आत्मन्य्_आत्मा-आत्मना_एव_अस्या यत्_प्रस्फुरति वारिवत् ।
जगद्-अन्तम्_अहम्.ता-अणुम् तदा_एषा संप्रपश्यति ॥३।१४।४४॥
*In the Self the Self by the Self*
*pours This forth like water to the limits of the world.*
*Then it perceives the "I".ness-Atom.*
-44-
चमत्कारकरी चारु यच्चमत्कुरुते चितिः ।
स्वयं स्वात्मनि तस्यैव जगन्नाम क्ऱ्तं ततः ॥४५॥
*That dear wondermaker conceives affective Consciousness,*
*and wonders himself in himself:*
*and from that alone is made the Present World.*
-45-
चितश्_चेत्यम्_अहम्.कार: सा_एव राघव कल्पना ।
तन्.मात्र-आदि चिद्_एव_अतो द्वित्व-एकत्वे क्व संस्थिते ॥३।१४।४६॥
*When "I"dentity is conceptual cit Consciousness,*
*rAghava,*
*it is only kalpanA Imagining.*
*Since their elements are only cit Consciousness*
*where are duality and unity found?*
-46-
**vlm. ... the elementary principles being but creatures of egoism, they
are also fictions of the intellect.
**AS: The ego which is a perceivable for the *cit* is itself a fabrication
of the *cit.* O Raghava, thus it being all *cit*, where would the notions
of duality or unity be formulated?
जीव-हेत्व्-आदि-संत्यागे त्वम् च_अहम् च_इति संत्यज ।
शेष: सद्-असतोर्_मध्ये भवत्य्_अर्थ-आत्मको भवेत् ॥३।१४।४७॥
*When the jIva with its causes are forsaken*
*then,*
*having forsaken "you" and "I",*
*what remains being between what's So and what's not.So*
*becomes the import of the Self-entity.*
-47-
**sv. When all these have gone, you will realise the truth which is in the
middle between the real and the unreal.
*Formed in the beginning by cit Consciousness*
*the self-Suchness has thus arisen.*
*When the spacious sky appears unbroken*
*let us not know So/notSo as duality.*
-48-
**AS: (After the true knowledge described above) the true self existence of
the *cit* arises as originally undivided and appears like (clear) space, we
no longer know any dual concepts of real and unreal. One experiences the
original pure *cit* only!
विश्वम् खम् जगद्-ईहाख्यम् खम्_अस्ति विबुधालय: ।
स-आकारश्_चिच्.चमत्कार-रूपत्वान्_न_अन्यद्_अस्ति हि ॥३।१४।४९॥
*The vizva Universe is just kha Space.*
*The world is known as wishful desire.*
*kha** Space as the abode of the embodied gods is not other than*
*a wonder-form of cit Consciousness.*
-49-
यो यद्_विलासस्_तस्मात्_स न कदाचन भिद्यते ।
अपि स-अवयवम् तस्मात् का_एव_अन्-अवयवे कथा ॥३।१४।५०॥
*That which is an emanation from That,*
*—which does not ever divide--*
*if there were a portion of That,*
*what fraction would be defined, and how?*
-50-
**vlm.50. What is one's nature never leaves him at any time; how then can a
form or figure be given to the formless Divinity? **AS: Whatever are
someone's acts, they cannot be differentiated from him, even in case of one
with parts, so what to speak of the indivisible?
चितेर्_नित्यम्_अचेत्याया निर्नाम्न्या वितत-आकृते: ।
यद्_रूपम् जगतो रूपम् तत्_तत्.स्फुरण-रूपिण: ॥३।१४।५१॥
*What is the form of affective Consciousness always*
*in the nonConceptual is nameless.*
*Of boundless embodiment is the form of the world.*
*It is a That‑emanating formation.*
-51-
**vlm. ... exempt from all the names and forms...
मनो बुद्धिर्_अहंकारो भूतानि गिरयो दिश: ।
इति या यास्_तु रचनाश्_चितस्_तत्त्वाज्_जगत्-स्थिते: ॥३।१४।५२॥
*manas** Mind,*
*buddhi** Intellect,*
*aham.kAra **"I"dentity—*
*beings,*
*mountains,*
*directions--*
*all such things are constructions of the elements of affective cit*
*as the state of the world.*
-52-
**vlm. ... things that compose the world, are made of essences proceeding
from consciousness.
चितेश्_चित्त्वम् जगद्_विद्धि न_अ-जगच्_चित्त्वम् अस्ति हि ।
अजगत्त्वाद्_अचिच्_चित्_स्याद्_भानाद्_भेदो जगत्_कुत: ॥३।१४।५३॥
*Know the World as expanding cit, for the citness expands as the World.*
*For if there were no expansion, cit would be uncit—*
*knowing which, where's the distinction called the world?*
-53-
चितेर्मरीचिबीजस्य निजा यान्तश्चमत्कृति: ।
सा चैषा जीवतन्मात्रमात्रम् जगदिति स्थिता ॥३।१४।५४॥
*The seed of the mirage is this cit Consciousness.*
*It is inborn.*
*The wonder of this world is thus internal.*
*In the Elements and jIva, the world arises.*
-54-
चित्त्तात् स्वश्क्तिकचनम् यदहम्भावनम् चित: ।
जीव: स्पन्दनकर्मात्मा भविष्यदभिधो ह्यसौ ॥३।१४।५५॥
*In the affective citta, there's a zakti Power:*
*self-manifest sva-kacana,*
*which is the "I"-feelng of cit.*
*jIva** the vibrant-karma-self will next become defined by this.*
-55‑
यच्चिच्चित्त्वेन कचनम् स्वसम्पाद्याभिधात्मकम् ।
स्वकारैर्व्यवच्चेद्यम् तद् भिद्यते नो न विद्यते ॥३।१४।५६॥
*cit** becomes citness manifest,*
*self-produced,*
*making entity of its own doing.*
*Apart,*
*That is separate, unknown to us.*
-56-
56 Consciousness (*#cit*), exhibiting itself as the mind (*#citta*), bears
the name of the purpose it has to accomplish which, being temporary and
changeable, is different from Consciousness and a non-existence.
चित्स्पन्दरूपिणोरस्ति न भेद: कर्त्ऱकर्मणो: ।
स्पन्दमात्रम् भवेत्कर्म स एव पुरुष: स्म्ऱत: ॥३।१४।५७॥
*What's formed by the vibration of cit*
*is without distinctions of doer and doing;—*
*where that vibration produces karma, there is found the puruSa Person.*
-57-
जीवश्चित्तपरिस्पन्द: पुंसाम् चित्तम् स एव च ।
मनस्त्विन्द्रियरूपम् सत्सत्ताम् नानेव गच्छति ॥३।१४।५८॥
*The **Living jIva** is the spanda Vibration of the citta Affection.*
*It is the whole idea of Humankind, in mindbound organs.*
*That is how the various Such goes to Suchness.*
-58-
**vlm.58 Life with the action of the mind constitutes the mind of man. The
mind taking a sensitive form employs the organs of sense to their different
functions.
शान्ताशेषविशेषम् हि चित्प्रकाश्च्चटा जगत् ।
कार्यकारणकादित्वम् तस्मादन्यन्न विद्यते ॥३।१४।५९॥
*A peaceful-distinct.indistinct cit-Radiance.luster is this world:*
*this Doing.Deed-beginningness is nothing otherwise than That.*
-59-
अच्छेद्यो_अहम्_अदाह्यो_अहम्_अक्लेद्यो_अशोष्य एव च ।
नित्य: सर्व.गत: स्थाणुर्_अचलो_अहम्_इति स्थितम् ॥३।१४।६०॥
*I am indivisible.*
*I do not burn.*
*I don't get wet, I don't get dry.*
*Eternally going everywhere, yet stockstill, mountain-still,*
*so that "I" is.*
-60-
विवदन्ते तथा ह्य्_अत्र विवदन्तो यथा भ्रमै: ।
भ्रमयन्तो वयम् त्व्_एते जाता विगत-विभ्रमा: ॥३।१४।६१॥
*T**hus they debate all about this,*
*discussing all their delusions—*
*but when they try to delude us,*
*we become free from delusion.*
-61-
दृश्ये मूर्ते ज्ञ-संरूढे विकारादि पृथग् भवेत् ।
नामूर्ते तज्ज्ञक-चिते चित्-खे सद्-असद्-आत्मनि ॥३।१४।६२॥
चित्-तरौ चेत्य-रसत: शक्ति: काल.आदि-नामिकाम् ।
तनोत्य् आकाश विशदाम् चिन्.मधु-श्री: स्व.मञ्जरीम् ॥३।१४।६३॥
*When the perceived embodiment,*
*sprung out of jJa Knowledge,*
*becomes separate and apart—*
*not in the consciousness of That, but in cit-sky,*
*in the Such-unSuch-self,*
*then, in the cit-tree,*
*flavored by cetya Conceivables,*
*there is a Power like Time, **extending as clear Space:—*
*Consciousness as sweet as honey, the blossoming of self.*
-63-
**vlm.63 Fondness for intellectual culture is attended with the spring
blossoms of intellect that are as white as the clear sky and as numberless
as the parts of time.
स्वयम् विचित्रम् स्फुरति चिद्-अण्डकम् अनाहतम् ।
स्वयम् विलक्षण-स्पन्दम् चिद्-वायुर् अण्डजात्मक: ॥३।१४।६४॥
*Itself emanates the wonder—*
*the unbroken cit-Egg*,*
*itself vibrant variety, the Wind of cit, the EggBorn entity.*
-64-
*The *anAhata* Chakra, the subtle heart.
स्वयम् विचित्रम् कचनम् चिद्-वारि न निखात-गम् ।
स्वयम् विचित्र-धातुत्वम् श्रेष्ठाङ्गम् अपि निर्मितम् ॥३।१४।६५॥
*It is itself a wonderful kacana Manifestation;*
*cit-water without a ditch;*
*it's the wonder of the roots of words measured into the best of forms.*
-65-
स्व.विचित्र-रस-उल्लासा चिज्-ज्योत्स्ना सततोदिता ।
स्वयम् चिद् एव प्रकटश् चिद्-आलोको महात्मक: ॥३।१४।६६॥
*Delighting in the flavor of its wonderful variety,*
*the cit-moonlight,*
*arising full,*
*itself is just the cit Conscious, manifest cit-light, the Great Self.*
-66-
स्वयमस्तम् गते बाह्ये स्वज्शानादुदिता चिति: ।
स्वयम् जडेषु जाड्येन पदम् सौषुप्तमागता ॥३।१४।६७॥
*Arisen as affective citi consciousness*
*it arises from Self-Knowledge*
*and projects in the inertia and inertness of Dreamless Sleep.*
-67-
स्वयम् स्पन्दितया_अस्पन्द-चित्त्वाच्_चिति महा-नभ: ।
चित्-प्रकाश-प्रकाशो हि जगद्_अस्ति च न_अस्ति च ॥३।१४।६८॥
*Himself by spanda Vibration,*
*from the unvibrating citness*
*in the spacious nabha-sky of citi*
*thus by the radiance of cit is the world,*
*and the world is not.*
-68-
चिद्-आकाश-एक-शून्यत्वम् जगद्_अस्ति च न_अस्ति च ।
चिद्-आलोक-महारूपम् जगद्_अस्ति च न_अस्ति च ॥३।१४।६९॥
चिदाकाशैकशून्यत्वम् जगदस्ति च नास्ति च ।
चिदालोकमहारूपम् जगदस्ति च नास्ति च ॥३।१४।६९॥
*cit**-Space and One-emptiness:*
*the world is, and the world is not.*
*cit**-light and the great-Form of That:*
*the world is, and the world is not.*
-69-
चिन्.मारुत-परिस्पन्दो जगद्_अस्ति च न_अस्ति च ।
चिद्.घन-ध्वान्त-कृष्णत्वम् जगद्_अस्ति च न_अस्ति च ॥३।१४।७०॥
*When the cit-wind blows,*
*the world is, and the world is not.*
*In the dark blackness of the Consciousness-cloud,*
*the world is, and the world is not.*
-70-
चिदर्कालोकदिवसो जगदस्ति च नास्ति च ।
चित्कज्जलरजस्तैलपरमाणुर्जगत्क्रम: ॥३।१४।७१॥
*In the sun of Consciousness,*
*and in the light of the Sun,*
*the world is, and the world is not.*
*When cit becomes a cloud of smoke in the Primal Atom, the world goes-on.*
-71-
चिद्-अग्न्य्-औष्ण्यम् जगल्-लेखा जगच्_चिच्.छङ्ख-शुक्लता ।
जगच्_चिच्.छैल-जठरम् चिज्-जल-द्रवता जगत् ॥३।१४।७२॥
*cit** that's warm as Agni, the god of fire,*
*is the World-painting.*
*Of the cit-trumpet the world's the blare;*
*it's the mountain's hardness,*
*the water of cit, the flowing of the world.*
-72-
जगच् चिद्-इक्षु-माधुर्यम् चित्-क्षीर-स्निग्धता जगत् ।
जगच् चिद्धिम् अशीतत्वम् चिज्-ज्वाला-ज्वलनम् जगत् ॥३।१४।७३॥
*The world is cit-sweet sugarcane;*
*the cream of cit-milk is the world;*
*the world's the coolness of cit-thought;*
*of cit-flame the world is the heat;*
-73-
जगच् चित्-सर्षप-स्नेहो वीचिश् चित्-सरितो जगत् ।
जगच् चित्-क्षौद्र-माधुर्यम् जगच् चित्-कनक-अङ्गदम् ॥३।१४।७४॥
*the world's the oil of cit-mustard;*
*the cit-flowing waves are the world;*
*the world is cit-honey-sweetness;*
*the world is cit-gold in a brooch.*
-74-
जगच्_चित्-पुष्प-सौगन्ध्यम् चिल्-लता-अग्र-फलम् जगत् ।
चित्-सत्ता_एव जगत्-सत्ता जगत्-सत्ता_एव चिद्-वपु: ॥३।१४।७५॥
*The world is the scent of cit-flowers;*
*a budding cit-vine is the world.*
*The cit-Suchness is world-Suchness,*
*and world-Suchness is cit‑beauty.*
-75-
अत्र भेद-विकार-आदि नखे मलम् इव स्थितम् ।
इति - इदम् सन्मयत्वेन सद्-असद् भुवन-त्रयम् ॥३।१४।७६॥
*These various distinctions of form are like dirt under a fingernail,*
*impurity in the not-space;*
*thus this, composed of Sat, is a Such-unSuch triple world.*
-76-
अ-विकल्प-तद्.आत्मत्वात्_सत्ता-अ.सत्ता-एकता_एव च ।
अवयव-अवयविता शब्दार्थौ शश-शृङ्गवत् ॥३।१४।७७॥
*From its Self-nature as devoid of distinctions,*
*--such as Suchness, unSuchness, and Oneness—**quibbles of quibbles—*
*come such words,*
*as meaningful as rabbit-horns.*
-77-
अनुभूत्य्-अपलापाय कल्पितो यैर् धिग् अस्तु तान् ।
न विद्यते जगद् यत्र स.अद्र्य्-अब्ध्य्-उर्वी-नदि-ईश्वरम् ॥३।१४।७८॥
*Who conceives these perceptual experiences?*
*Shame on them!*
*There is not known a world where there are primal oceans churned by gods!*
-78-
चिद्-एकत्वात् प्रसङ्ग: स्यात् कस् तत्रेतर-विभ्रम: ।
शिलाहृदय-पीनापि स्वाकाशे विशदैव चित् ॥३।१४।७९॥
*Out of the cit-Oneness all This becomes:—*
*everywhere the stone-still Heart manifests through pure cit-Space.*
-79-
धत्ते_अन्तर्_अखिलम् शान्तम् संनिवेशम् यथा शिला ।
पदार्थ-निकर-आकाशे त्वम्_आकाश-लव-उपम: ॥३।१४।८०॥
*It bestows, within, complete peace—*
*a foundation solid as stone.*
*In that space thronging with meaning,*
*you are like a flawing of space.*
-80-
सत्तासत्तात्मतात्वत्तामत्ताश्लेषा न सन्ति ते ।
पल्लवान्तरलेखौघसन्निवेश्वदाततम् ॥३।१४।८१॥
*Suchness, unSuchness, selfness, you-ness, me-ness—*
*these don't relate to you:*
*it's like a mountain landscape seen in the veins of an opal stone.*
-81-
अन्यानन्यात्मकमिदम् धत्तेऽन्तश्चित्स्वभावत: ।
समस्तकारणौघानाम् कारणादि पितामहम् ॥३।१४।८२॥
*He who makes the other and the not-other*
*bestows, within the cit=self-becoming, causation.*
*He's the Grandfather of Causation.*
-82-
स्वभावतो कारणात्म चित्तम् चिद्ध्यनुभूतित: ।
न चासत्त्वमचेत्यायाश्चितो वाचापि सिध्यति ॥३।१४।८३॥
*citta is naturally the causal self: the experience of the cit Conscious.*
*It is not unSuchness,*
*as evidenced by the presence of the root "cit" in 'acetya' Inconceivable.*
-83-
यद् अस्ति तद् उदेतीति दृष्टम् बीजाद् इवाङ्कुर: ॥३।१४।८४॥
*Whatever is,*
*that arises like a sprout shooting from a seed.*
-84-
गगन इव सुशून्य भेदम्_अस्ति
त्रि.भुवनम् अङ्ग महाचितो_अन्तर्_अस्या: ।
परमपदमयम् समस्त-दृश्यम्
त्व्_इदम्_इति निश्चयवान्_भव-अनुभूते: ॥३।१४।८५॥
*As.if in the spacious sky,*
*from all-emptiness there is distinction of this Triple World—*
*yes, indeed,*
*the Great cit, the All-Percept made of the Supreme*
*seems to be So for us, struck by experience of being.*
-85-
*vAlMIki of the ANTHILL: *
**वाल्मीकिरुवाच ।
इत्य्_उक्तवत्य्_अथ मुनौ दिवसो जगाम
सायंतनाय विधये_अस्तमिनो जगाम ।
स्नातुम् सभा कृत-नमस्करणाम् जगाम
श्याम-अक्षये रवि-करैश्_च सह_आजगाम ॥३।१४।८६॥
*The Muni having said his say, now the day departed; *
* and to their homes, for the evening rites, they all departed; *
*for the sacred bath the Assembly, bowing, departed; *
* the darkness stirred as the last rays of the sun departed.* -86-
*o*ॐ*m*
hk3014
***vasiSTha uvAca | *
*itthaM jagadahaMtAdi dRzyajAtaM na kiJcana | *
*ajAtatvAcca nAstyeva yaccAsti parameva tat ||3|14|1||*
*paramAkAzamevAdau jIvatAM cetati svayam | *
*niHspandAmbhodhikuhare salilaM spandatAmiva ||3|14|2|| *
*AkAzarUpamajahadevaM vettIva hRdyatAm | *
*svapnasaMkalpazailAdAviva cidvRttirAntarI ||3|14|3|| *
*pRthvyAdirahito deho yo virADAtmako mahAn | *
*AtivAhika evAsau cinmAtrAcchanabhomaya: ||3|14|4|| *
*akSaya: svapnazailAbha: sthirasvapnapuropama: | *
*citrakRtsthiracittasthacitrasainyasamAkRti: ||3|14|5||*
*anikhAtamahAstambhaputrikaughasamopama: | *
*brahmAkAze'nikhAtAtmA sustambhe sAlabhaJjika: ||3|14|6|| *
*Adya: prajApati: pUrvaM svayambhUritivizaruta: | *
*prAktanAnAM svakAryANAmabhAvAdapyakAraNa: | ||3|14|7|| *
*mahApralayaparyanteSvAdyakAlapitAmahA: | *
*mucyante sarva evAta: prAktanaM karma teSu kim ||3|14|8|| *
*so'kuDya iva kuDyAtmA dRzyAdRzya: svayaMsthita: | na ca dRzyaM na ca
draSTA na sraSTA sarvameva ca ||3|14|9|| *
*pratizabdapadArthAnAM sarveSAmeSa eva sa: | tasmAdudeti jIvAlI dIpAlI
dIpakAdiva ||3|14|10|| *
*saGgakalpa eva saGgakalpAtkilaiti kSmAdivarjita: | *
*AdimAdiva niHzUnya: svapnAtsvapnAntaraM yathA ||3|14|11|| *
*asmAdekapratispandAjjIvA: saMprasaranti ye |*
*sahakArikAraNAnAmabhAvAcca sa eva te ||3|14|12|| *
*sahakArikAraNAnAmabhAve kAryakAraNam |*
*ekametadato nAnya: parasmAtsargavibhrama: ||3|14|13|| *
*brahmaivAdyo virADAtmA virADAtmaiva sargatA | *
*jIvAkAza: sa evetthaM sthita: pRthvyAdyasadyata: ||3|14|14||*
***rAma uvAca | *
*kiM syAtparimito jIvo rAzirAho anantaka: |*
*AhosvidastyanantAtmA jIvapiNDo'calopama: ||3|14|15|| *
*dhArA: payomuca iva zIkarA iva vAridhe: | *
*kaNAstaptAyasa iva kasmAnniryAnti jIvakA: ||3|14|16|| *
*iti me bhagavanbrUhi jIvajAlavinirNayam | *
*jJAtametanmayA prAyastadeva prakaTIkuru ||3|14|17|| *
***vasiSTha uvAca | *
*eka eva na jIvo'sti rAzInAM sambhava: kuta: |*
*zazazRgaM samuDDIya prayAtIva hi te vaca: ||3|14|18|| *
*na jIvo'sti na jIvAnAM rAjaya: santi rAghava |*
*na caika: parvataprakhyo jIvapiNDo'sti kaz.cana ||3|14|19|| *
*jIvazabdArthakalanA: samastakalanAnvitA: |*
*neha kAzcana santIti nizacayo'stu tavAcala: ||3|14|20|| *
*zauddhacinmAtramamalaM brahmAstIha hi sarvagam |*
*tadyathA sarvazaktitvAdvindate yA: svayaM kalAm ||3|14|21|| *
*cinmAtrAnukrameNaiva sampraphullalatAm iva | *
*nanu mUrtAmamUrtAM vA tAmevAzau prapazayati ||3|14|22|| *
*jIvo buddhi: kriyAspando manodvitvaikyamityapi | *
*svasattAM prakacantIM tAM niyojayati vedane ||3|14|23|| *
*sA'buddhaiva bhavatyevaM bhavedbrahmaiva bodhata: | *
*abodha: prekSayA yAti nAzaM na tu prabudhyate ||3|14|24|| *
*yathAndhakAro dIpena prekSyamANa: praNazayati |*
*na cAsya jzAyate tattvamabodhasyaivameva hi ||3|14|25|| *
*evaM brahmaiva jIvAtmA nirvibhAgo nirantara: |*
*sarvazaktiranAdyanto mahAcitsArarUpavAn ||3|14|26|| *
*sarvAnaNutayA tvasya na kvacidbhedakalpanA |*
*vidyate yA hi kalanA sA tadevAnubhUtita: ||3|14|27|| *
***rAma uvAca | *
*evametatkatham brahmannekajIveccayAkhilA: |*
*jagajjIvA na yujyante mahAjIvaikatAvazAt ||3|14|28|| *
***vasiSTha uvAca | *
*mahAjIvAtma tadbrahma sarvazktimayAtmakam |*
*sthitam yatheccameveha nirvibhAgam nirantaram ||3|14|29|| *
*yadeveccati tattasya bhavatyAzu mahAtmana: | *
*pUrvam teneSTamiccAdi tato dvitvamudeti tat ||3|14|30||*
*pazcAddvitvavibhaktAnAm svazktInAm prakalpita: |*
*anenettham hi bhavatItyevam tena kriyAkrama: ||3|14|31|| *
*tam vinAnudaye tvAsAm pradhAneccaiva rohati | *
*zaktyA hyajAtayA brAhmyA niyamo_ayam prakalpita: ||3|14|32|| *
*yasyA jIvAbhidhAnAyA: zaktyapekSA phalatyasau |*
*pradhAnazktiniyamAnuSThAnena vinA na tu ||3|14|33|| *
*pradhAnazktiniyama: supratiSTho bhavenna cet |*
*tatphalam zaktyazktatvAnnehitAnAm kva.cidbhavet ||3|14|34|| *
*evaM brahma mahAjIvo vidyate'ntAdivarjita: |*
*jIvakoTi mahAkoTi bhavatyatha na kizacana ||3|14|35||*
*cetyasaMvedanAjjIvo bhavatyAyAti saMs**ऱtim | *
*tadasaMvedanAdrUpam samAyati samam puna: ||3|14|36|| *
*evaM kaniSThajIvAnAM jyeSThajIvakramAkramai: | *
*samudetyAtmajIvatvaM tAmrANAmiva hematA ||3|14|37|| *
*atrAntare mahAkAza itthameSa gaNo'pyasan | *
*khAtmaivaM sadivodeti ciccamatkaraNAtmaka: ||3|14|38|| *
*svayameva camatkAro ya: samApadyate cita: | *
*bhaviSyannAmadehAdi tad ahaMbhAvanaM vidu: ||3|14|39|| *
*cito yasmAccidAlehastanmayatvAdanantaka: | *
*sa eSa bhuvanAbhoga iti tasyAM prabimbati ||3|14|40|| *
*pariNAmavikArAdizabdai: sA_eva cidavyayA | *
*tAdRgrUpAdabhedyApi svazaktyaiva vibudhyate ||3|14|41|| *
*aviccinnavilAsAtma svato yatsvadanaM cita: | *
*cetyasya ca prakAzasya jagadityeva tatsthitam ||3|14|42|| *
*AkAzAdapi sUkSmaiSA yA zaktirvitatA cita: | *
*sA svabhAvata evaitAmahaMtAM paripazayati ||3|14|43||*
*AtmanyAtmAtmanaivAsyA yatprasphurati vArivat | *
*jagadantamahaMtANuM tadaiSA saMprapazayati ||3|14|44|| *
*camatkArakarI cAru yaccamatkurute citi: | *
*svayam svAtmani tasyaiva jagannAma kRtam tata: ||3|14|45|| *
*citazacetyamahaMkAra: sA_eva rAghava kalpanA | *
*tanmAtrAdi cidevAto dvitvaikatve kva saMsthite ||3|14|46|| *
*jIvahetvAdisaMtyAge tvam cAham ceti saMtyaja | *
*zeSa: sadasatormadhye bhavatyarthAtmako bhavet ||3|14|47|| *
*citA yathAdau kalitA svasattA sA tathoditA | *
*abhinnA dRzyate vyomna: sattAsatte na vidmahe ||3|14|48|| *
*vizavaM khaM jagadIhAkhyaM khamasti vibudhAlaya: | *
*sAkArazaciccamatkArarUpatvAn nAnyadasti hi ||3|14|49|| *
*yo yadvilAsastasmAtsa na kadAcana bhidyate | *
*api sAvayavaM tasmAtkaivAnavayave kathA ||3|14|50|| *
*citernityamacetyAyA nirnAmnyA vitatAkRte: |*
*yadrUpaM jagato rUpaM tattatsphuraNarUpiNa: ||3|14|51|| *
*mano buddhirahaMkAro bhUtAni girayo diza: | *
*iti yA yAstu racanAzacitastattvAjjagatsthite: ||3|14|52|| *
*citezacittvaM jagadviddhi nAjagaccittvamasti hi | *
*ajagattvAdaciccitsyAdbhAnAdbhedo jagatkuta: ||3|14|53|| *
*citermarIcibIjasya nijA yAntazcamatkRti: |*
*sA caiSA jIvatanmAtramAtram jagaditi sthitA ||3|14|54|| *
*citttAt svazktikacanam yadahambhAvanam cita: |*
*jIva: spandanakarmAtmA bhaviSyadabhidho hyasau ||3|14|55|| *
*yacciccittvena kacanam svasampAdyAbhidhAtmakam |*
*svakArairvyavaccedyam tad bhidyate no na vidyate ||3|14|56||*
*citspandarUpiNorasti na bheda: kart**ऱkarmaNo: |*
*spandamAtram bhavetkarma sa eva puruSa: sm**ऱta: ||3|14|57||*
*jIvazcittaparispanda: puMsAm cittam sa eva ca | *
*manastvindriyarUpam satsattAm nAneva gacchati ||3|14|58|| *
*zAntAzeSavizeSam hi citprakAzccaTA jagat | *
*kAryakAraNakAditvam tasmAdanyanna vidyate ||3|14|59|| *
*zAntAzeSa-vizeSam hi cit-prakAza-acchaTA jagat | kArya-kAraNakAditvam
tasmAd anyan na vidyate ||3|14|59|| *
*acchedyo'hamadAhyo'hamakledyo'zoSya eva ca | *
*nitya: sarvagata: sthANuracalo'hamiti sthitam ||3|14|60|| *
*vivadante tathA hyatra vivadanto yathA bhramai: | *
*bhramayanto vayaM tvete jAtA vigatavibhramA: ||3|14|61||*
*dRzaye mUrte jzasaMrUDhe vikArAdi pRthagbhavet | *
*nAmUrte tajjzakacite citkhe sadasadAtmani ||3|14|62|| *
*cittarau cetyarasata: zakti: kAlAdinAmikAm | *
*tanotyAkAzavizadAm cinmadhu: svamazajarIm ||3|14|63|| *
*svayaM vicitraM sphurati cidaNDakamanAhatam | *
*svayaM vilakSaNaspandaM cidvAyuraNDajAtmaka: ||3|14|64|| *
*svayaM vicitraM kacanaM cidvAri na nikhAtagam | *
*svayaM vicitradhAtutvaM zareSThAGgamapi nirmitam ||3|14|65|| *
*svavicitrarasollAsA cijjyotsnA satatoditA | *
*svayaM cideva prakaTazacidAloko mahAtmaka: ||3|14|66|| *
*svayaM spanditayAspandacittvAcciti mahAnabha: | *
*citprakAzaprakAzo hi jagadasti ca nAsti ca ||3|14|68|| *
*cidAkAzaikazaUnyatvaM jagadasti ca nAsti ca | *
*cidAlokamahArUpaM jagadasti ca nAsti ca ||3|14|69|| *
*cinmArutaparispando jagadasti ca nAsti ca | *
*cidghanadhvAntakRSNatvaM jagadasti ca nAsti ca ||3|14|70||*
*cidarkAlokadivaso jagadasti ca nAsti ca | *
*citkajjalarajastailaparamANurjagatkrama: ||3|14|71|| *
*cidagnyauSNyaM jagallekhA jagacciccagaGkhazauklatA | *
*jagacciccailajaTharaM cijjaladravatA jagat ||3|14|72|| *
*jagaccidikSumAdhuryaM citkSIrasnigdhatA jagat | *
*jagacciddhimazaItatvaM cijjvAlAjvalanaM jagat ||3|14|73|| *
*jagaccitsarSapasneho vIcizacitsarito jagat | *
*jagaccitkSaudramAdhuryaM jagaccitkanakAGgadam ||3|14|74|| *
*jagaccitpuSpasaugandhyaM cillatAgraphalam jagat | *
*citsattaiva jagatsattA jagatsattaiva cidvapu: ||3|14|75|| *
*atra bhedavikArAdi nakhe malamiva sthitam | *
*itIdaM sanmayatvena sadasadbhuvanatrayam ||3|14|76|| *
*avikalpatadAtmatvAtsattAsattaikataiva ca | *
*avayavAvayavitA zabdArthau zazazRgavat ||3|14|77|| *
*anubhUtyapalApAya kalpito yairdhigastu tAn |*
*na vidyate jagadyatra sAdryabdhyurvInadIzavaram ||3|14|78||*
*cidekatvAtprasaGga: syAtkastatretaravibhrama: | *
*zailAhRdayapInApi svAkAze vizadaiva cit ||3|14|79|| *
*dhatte'ntarakhilaM zAntaM saMnivezaM yathA zailA | *
*padArthanikarAkAze tvayamAkAzajo mala: ||3|14|80|| *
*sattAsattAtmatAtvattAmattAzleSA na santi te | *
*pallavAntaralekhaughasannivezvadAtatam ||3|14|81|| *
*anyAnanyAtmakamidam dhatte'ntazcitsvabhAvata: | *
*samastakAraNaughAnAm kAraNAdi pitAmaham ||3|14|82|| *
*svabhAvato kAraNAtma cittam ciddhyanubhUtita: | *
*na cAsattvamacetyAyAzcito vAcApi sidhyati ||3|14|83|| *
*yadasti tadudetIti dRSTaM bIjAdivAGkura: ||3|14|84||*
*yad asti tad udetIti dRSTam bIjAd ivAGkura: ||3|14|84|| *
*gagana iva suzaUnyabhedam asti *
* tribhuvanamaGga mahAcito'ntarasyA: | *
*paramapadamayaM samastadRzyaM *
* tvidamiti nizacayavAnbhavAnubhUte: ||3|14|85||*
***vAlmIkiruvAca |*
*ityuktavatyatha munau divaso jagAma *
* sAyaMtanAya vidhaye'stamino jagAma | *
*snAtuM sabhA kRtanamaskaraNAM jagAma *
* zayAmAkSaye ravikaraizca sahAjagAma ||3|14|86||*
*o*ॐ*m*
dn3014
*****वसिष्ठ **उवाच **। **इत्थम् **जगद्-**अहंता-**आदि-**दृश्य-**जातम् **न *
*किञ्.**चन **। **अजातत्वाच्_**च **न_**अस्त्य्_**एव **यच्_**च_**अस्ति *
*परमा_**इव **तत् **॥३।१४।१॥ परमाकाशम्_**एव_**आदौ **जीवताम् **चेतति **स्वयम्
**। **निः.**स्पन्द-**अम्भोधि-**कुहरे **सलिलम् **स्पन्दताम्_**इव **॥३।१४।२॥ *
*आकाश-**रूपम्_**अजहद्_**एवम् **वेत्ति_**इव **हृद्यताम् **। **स्वप्न-*
*संकल्प-**शैल-**आदाव्_**इव **चिद्-**वृत्तिर्_**आन्तरी **॥३।१४।३॥ *
*पृथ्व्य्-**आदि-**रहितो **देहो **यो **विराड्-**आत्मको **महान् **। **आतिवाहिक
**एव_**असौ **चिन्.**मात्र-**अच्छ-**नभो.**मय: **॥३।१४।४॥ **अक्षय: **स्वप्न-*
*शैल-**आभ: **स्थिर-**स्वप्न-**पुर=**उपम: **। **चित्र-**कृत्=**स्थिर-*
*चित्त.**स्थ+**चित्र-**सैन्य=**समाकृति: **॥३।१४।५॥ **अनिखात**-**महास्तम्भ*
*-**पुत्रिक**-**ओघ**-**सम**-**उपम**: **।* *ब्रह्म**-**आकाशे**_**अनिखात**-*
*आत्मा* *सुस्तम्भे* *साल**-**भञ्जिक**: **॥३।१४।६॥* *आद्य: **प्रजापति: **पूर्वम्
**स्वयम्भूर्_**इति **विश्रुत: **। **प्राक्तनानाम् **स्व.**कार्याणाम्_*
*अभावाद्_**अप्य्_**अकारण: **। **॥३।१४।७॥ **महा-**प्रलय-**पर्यन्तेष्व्_*
*आद्य-**काल-**पितामहा: **। **मुच्यन्ते **सर्व **एव_**अत: **प्राक्तनम् **कर्म
**तेषु **किम् **॥३।१४।८॥ **सो**_**अ**.**कुड्य* *एव* *कुड्य**.**आत्मा*
*दृश्य**-**अ**.**दृश्य**: **स्वयम्**-**स्थित**: **।* *न* *च* *दृश्यम्* *न*
*च* *द्रष्टा* *न* *स्रष्टा* *सर्वम्* *एव* *च* *॥३।१४।९॥* *प्रति**.**शब्द**-*
*पदार्थानाम्* *सर्वेषाम्**_**एष* *एव* *स**: **।* *तस्माद्**_**उदेति* *जीव*
*-**आली* *दीप**-**आली* *दीपकाद्**_**इव* *॥३।१४।१०॥* *सङ्कल्प_**एव **सङ्कल्पात्
**किलैति **क्ष्मादि-**वर्जित: **। **आदिमाद् **इव **निःशून्य: **स्वप्नात् **स्वप्नान्तरम्
**यथा **॥३।१४।११॥ **अस्माद्**_**एक**-**प्रति**-**स्पन्दाज्**_**जीवा**: *
*संप्रसरन्ति* *ये* *।*
*सहकारि**-**कारणानाम्**_**अभावाच्**_**च* *स* *एव* *ते* *॥३।१४।१२॥* *सहकारि*
*-**कारणानाम्* *अभावे* *कार्य**-**कारणम्* *।*
*एकम्* *एतद्* *अतो* *नान्य**: **परस्मात्* *सर्ग**-**विभ्रम**: **॥३।१४।१३॥*
*ब्रह्मैव_**आद्यो **विराड्-**आत्मा **विराडात्मैव **सर्गता **। **जीवाकाश: **स
**एवेत्थम् **स्थित: **पृथ्व्य्-**आद्य् **असद् **यत: **॥३।१४।१४॥ ****राम **उवाच
**। **किम् **स्यात् **परिमितो **जीवो **राशिर् **आहो **अनन्तक: **। **आहो-**स्विद्
**अस्त्य् **अनन्त.**आत्मा **जीव-**पिण्डो **अ.**चल-**उपम: **॥३।१४।१५॥ **धारा:
**पयोमुच **इव **शीकरा **इव **वारिधे: **। **कणास् **तप्तायस **इव **कस्मान् **निर्यान्ति
**जीवका: **॥३।१४।१६॥ **इति **मे **भगवन्_**ब्रूहि **जीव-**जाल-**विनिर्णयम् **।
**ज्ञातम्_**एतन्_**मया **प्रायस्_**तद्_**एव **प्रकटी.**कुरु **॥३।१४।१७॥ *
*****वसिष्ठ **उवाच **। **एक **एव **न **जीवो_**अस्ति **राशीनाम् **सम्भव: **कुत:
**। शश **शृङ्गम् **समुड्डीय **प्रयाति_**इव **हि **ते **वच: **॥३।१४।१८॥ **न *
*जीवो_**अस्ति **न **जीवानाम् **राशय: **सन्ति **राघव **।*
*न **च_**एक: **पर्वत-**प्रख्यो **जीव-**पिण्डो_**अस्ति **कश्.**चन **॥३।१४।१९॥
**जीव-**शब्दार्थ-**कलना: **समस्त-**कलन-**आन्विता: **। न_**इह **काश्.**चन *
*सन्ति_**इति **निश्चयो_**अस्तु **तव_**अचल: **॥३।१४।२०॥ **शुद्ध-**चिन्.*
*मात्रम्_**अमलम् **ब्रह्म_**अस्ति_**इह **हि **सर्वगम् **। तद्_**यथा **सर्व.*
*शक्तित्वाद्_**विन्दते **या: **स्वयम् **कलाम् **॥३।१४।२१॥ **चिन्.**मात्र-*
*अनुक्रमेण_**एव **सम्प्रफुल्ल-**लताम्_**इव **। **ननु **मूर्ताम्_**अमूर्ताम्
**वा **ताम्_**एव_**आशु **प्रपश्यति **॥३।१४।२२॥ **जीवो **बुद्धि: **क्रिया-**स्पन्दो
**मनो-**द्वित्व-**ऐक्यम्_**इत्य्_**अपि **। *
*स्व.**सत्ताम् **प्रकचन्तीम् **ताम् **नियोजयति **वेदने **॥३।१४।२३॥ **सा_*
*अ-**बुद्धा_**एव **भवत्य्_**एवम् **भवेद्_**ब्रह्मैव **बोधत: **। **अ-**बोध: **प्रेक्षया
**याति **नाशम् **न **तु **प्रबुध्यते **॥३।१४।२४॥ **यथा**_**अन्धकारो* *दीपेन*
*प्रेक्ष्यमाण**: **प्रणश्यति* *। न* *च**_**अस्य* *ज्ञायते* *तत्त्वम्*
*अबोधस्य**_**एवम्* *एव* *हि* *॥३।१४।२५॥* *एवम्* *ब्रह्म**_**एव* *जीवात्मा*
*निर्विभागो* *निरन्तर**: **। सर्वशक्तिर्* *अनाद्यन्तो* *महाचित्**-**सार**-*
*रूपवान्* *॥३।१४।२६॥* *सर्वान्**_**अणुतया* *त्व्**_**अस्य* *न* *क्व**.*
*चिद्* *भेद**-**कल्पना* *। विद्यते* *या* *हि* *कलना* *सा* *तद्* *एव**_*
*अनुभूतित**: **॥३।१४।२७॥*
*****राम **उवाच **। **एवमेतत्कथं **ब्रह्मन्नेकजीवेच्चयाखिलाः **। जगज्जीवा **न
**युज्यन्ते **महाजीवैकतावज़ात् **॥२८॥ ****वसिष्ठ **उवाच **। **महाजीवात्म **तद्ब्रह्म
**सर्वज़क्तिमयात्मकम् **। **स्थितं **यथेच्चमेवेह **निर्विभागं **निरन्तरम् **॥२९॥
**यदेवेच्चति **तत्तस्य **भवत्याज़ु **महात्मनः **। **पूर्वं **तेनेष्टमिच्चादि
**ततो **द्वित्वमुदेति **तत् **॥ **३० **॥ **पज़्चाद्द्वित्वविभक्तानां **स्वज़क्तीनां
**प्रकल्पितः **। **अनेनेत्थं **हि **भवतीत्येवं **तेन **क्रियाक्रमः **॥३१॥ **तं
**विनानुदये **त्वासां **प्रधानेच्चैव **रोहति **। **ज़क्त्या **ह्यजातया **ब्राह्म्या
**नियमोऽयं **प्रकल्पितः **॥३२॥ **यस्या **जीवाभिधानायाः **ज़क्त्यपेक्षा **फलत्यसौ
**। **प्रधानज़क्तिनियमानुष्ठानेन **विना **न **तु **॥३३॥ **प्रधानज़क्तिनियमः
**सुप्रतिष्ठो **भवेन्न **चेत् **। **तत्फलं **ज़क्त्यज़क्तत्वान्नेहितानां **क्वचिद्भवेत्
**॥३४॥ **एवम् **ब्रह्म **महाजीवो **विद्यते **अन्त.**आदि-**वर्जित: **। *
*जीव.**कोटि **महाकोटि **भवत्य्_**अथ **न **किञ्चन **॥३।१४।३५॥
चेत्यसंवेदनाज्जीवो **भवत्यायाति **संस्ऱ्तिम् **। **तदसंवेदनाद्रूपं **समायति
**समं **पुनः **॥३६॥ **एवम् **कनिष्ठ-**जीवानाम् **ज्येष्ठ-**जीव-**क्रमाक्रमै:
**। **समुदेत्य्_**आत्म-**जीवत्वम् **ताम्राणाम्_**इव **हेमता **॥३।१४।३७॥ *
*अत्र**_**अन्तरे* *महाकाश* *इत्थम्**_**एष* *गणो**_**अप्य्**_**असन्* *।* *ख*
*.**आत्मा**_**एवम्* *सद्**_**इव**_**उदेति* *चिच्**.**चमत्करण**-**आत्मक**: *
*॥३।१४।३८॥* *स्वयम्**_**एव* *चमत्कारो* *य**: **समापद्यते* *चित**: **।*
*भविष्यन्**_**नाम* *देह**.**आदि* *तद्**_**अहम्**.**भावनम्* *विदु**: *
*॥३।१४।३९॥* *चितो* *यस्माच्**_**चिद्**-**आलेहस्**_**तन्मयत्वाद्**_**अनन्तक**:
**।* *स* *एष* *भुवन**-**आभोग* *इति* *तस्याम्* *प्रबिम्बति* *॥३।१४।४०॥*
*परिणाम**-**विकार**.**आदि**-**शब्दै**: **सा**_**एव* *चिद्**-**अव्यया* *।*
*तादृग्**-**रूपाद्**_**अभेद्य**_**अपि* *स्व**.**शक्त्या**_**एव* *विबुध्यते*
*॥३।१४।४१॥* *अविच्छिन्न**-**विलासात्म* *स्वतो* *यत्* *स्वदनम्* *चित**: **।*
*चेत्यस्य* *च* *प्रकाशस्य* *जगद्* *इत्य्* *एव* *तत्* *स्थितम्* *॥३।१४।४२॥*
*आकाशाद्**_**अपि* *सूक्ष्मा**_**एषा* *या* *शक्तिर्**_**वितता* *चित**: **।*
*सा* *स्वभावत* *एव**_**एताम्**_**अहंताम्* *परिपश्यति* *॥३।१४।४३॥ *
*आत्मन्य्_**आत्मा-**आत्मना_**एव_**अस्या **यत्_**प्रस्फुरति **वारिवत् **। *
*जगद्-**अन्तम्_**अहम्.**ता-**अणुम् **तदा_**एषा **संप्रपश्यति **॥३।१४।४४॥ *
*चितश्_**चेत्यम्_**अहम्.**कार: **सा_**एव **राघव **कल्पना **। **तन्.**मात्र-**आदि
**चिद्_**एव_**अतो **द्वित्व-**एकत्वे **क्व **संस्थिते **॥३।१४।४६॥ **जीव-*
*हेत्व्-**आदि-**संत्यागे **त्वम् **च_**अहम् **च_**इति **संत्यज **। शेष: *
*सद्-**असतोर्_**मध्ये **भवत्य्_**अर्थ-**आत्मको **भवेत् **॥३।१४।४७॥ **चिता *
*यथा_**आदौ **कलिता **स्व.**सत्ता **सा **तथा_**उदिता **। **अभिन्ना **दृश्यते
**व्योम्न: **सत्ता-**अ.**सत्ते **न **विद्महे **॥३।१४।४८॥ **विश्वम् **खम् *
*जगद्-**ईहाख्यम् **खम्_**अस्ति **विबुधालय: **। **स-**आकारश्_**चिच्.*
*चमत्कार-**रूपत्वान्_**न_**अन्यद्_**अस्ति **हि **॥३।१४।४९॥ **यो **यद्_*
*विलासस्_**तस्मात्_**स **न **कदाचन **भिद्यते **। **अपि **स-**अवयवम् **तस्मात्
**का_**एव_**अन्-**अवयवे **कथा **॥३।१४।५०॥ **चितेर्_**नित्यम्_**अचेत्याया **निर्नाम्न्या
**वितत-**आकृते: **। यद्_**रूपम् **जगतो **रूपम् **तत्_**तत्.**स्फुरण-**रूपिण:
**॥३।१४।५१॥ **मनो **बुद्धिर्_**अहंकारो **भूतानि **गिरयो **दिश: **। **इति **या
**यास्_**तु **रचनाश्_**चितस्_**तत्त्वाज्_**जगत्-**स्थिते: **॥३।१४।५२॥ *
*चितेश्_**चित्त्वम् **जगद्_**विद्धि **न_**अ-**जगच्_**चित्त्वम् **अस्ति **हि
**। अजगत्त्वाद्_**अचिच्_**चित्_**स्याद्_**भानाद्_**भेदो **जगत्_**कुत: **॥३।१४।५३॥
**चितेर्मरीचिबीजस्य **निजा **यान्तज़्चमत्क्ऱ्तिः **। सा **चैषा **जीवतन्मात्रमात्रं
**जगदिति **स्थिता **॥५४॥ **चित्त्तात् **स्वज़क्तिकचनं **यदहम्भावनं **चितः **।
जीवः **स्पन्दनकर्मात्मा **भविष्यदभिधो **ह्यसौ **॥५५॥ **यच्चिच्चित्त्वेन **कचनं
**स्वसम्पाद्याभिधात्मकम् **। स्वकारैर्व्यवच्चेद्यं **तद् **भिद्यते **नो **न
**विद्यते **॥५६॥ चित्स्पन्दरूपिणोरस्ति **न **भेदः **कर्त्ऱ्कर्मणोः **।
स्पन्दमात्रं **भवेत्कर्म **स **एव **पुरुषः **स्म्ऱ्तः **॥५७॥*
*जीवज़्चित्तपरिस्पन्दः **पुंसां **चित्तं **स **एव **च **। **मनस्त्विन्द्रियरूपं
**सत्सत्ताम् **नानेव **गच्चति **॥५८॥ *
*ज़ान्ताज़ेषविज़ेषं **हि **चित्प्रकाज़च्चटा **जगत् **। **कार्यकारणकादित्वं **तस्मादन्यन्न
**विद्यते **॥५९॥ **अच्छेद्यो_**अहम्_**अदाह्यो_**अहम्_**अक्लेद्यो_**अशोष्य **एव
**च **। **नित्य: **सर्व.**गत: **स्थाणुर्_**अचलो_**अहम्_**इति **स्थितम् **॥३।१४।६०॥
**विवदन्ते **तथा **ह्य्_**अत्र **विवदन्तो **यथा **भ्रमै: **। *
*भ्रमयन्तो **वयम् **त्व्_**एते **जाता **विगत-**विभ्रमा: **॥३।१४।६१॥ दृश्ये **मूर्ते
**ज्ञ-**संरूढे **विकारादि **पृथग् **भवेत् **। *
*नामूर्ते **तज्ज्ञक-**चिते **चित्-**खे **सद्-**असद्-**आत्मनि **॥३।१४।६२॥ *
*चित्-**तरौ **चेत्य-**रसत: **शक्ति: **काल.**आदि-**नामिकाम् **। **तनोत्य् **आकाश
**विशदाम् **चिन्.**मधु-**श्री: **स्व.**मञ्जरीम् **॥३।१४।६३॥ **स्वयम् **विचित्रम्
**स्फुरति **चिद्-**अण्डकम् **अनाहतम् **। **स्वयम् **विलक्षण-**स्पन्दम् *
*चिद्-**वायुर् **अण्डजात्मक: **॥३।१४।६४॥ **स्वयम् **विचित्रम् **कचनम् *
*चिद्-**वारि **न **निखात-**गम् **। **स्वयम् **विचित्र-**धातुत्वम् **श्रेष्ठाङ्गम्
**अपि **निर्मितम् **॥३।१४।६५॥ **स्व.**विचित्र-**रस-**उल्लासा **चिज्-**ज्योत्स्ना
**सततोदिता **। **स्वयम् **चिद् **एव **प्रकटश् **चिद्-**आलोको **महात्मक: **स्वयं
विचित्रं स्फुरति चिदण्डकमनाहतम् । *
*स्वयं विलक्षणस्पन्दं चिद्वायुरण्डजात्मकः ॥६४॥ जगच्चित्पुष्पसौगन्ध्यम् **चिल्लताग्रफलम्
**जगत् **। चित्सत्तैव **जगत्सत्ता **जगत्सत्तैव **चिद्वपु: **॥३।१४।७५॥ **अत्र
**भेदविकारादि **नखे **मलमिव **स्थितम् **। *
*इतीदम् **सन्मयत्वेन **सदसद्भुवनत्रयम् **॥३।१४।७६॥ **स्वयमस्तम्* *गते*
*बाह्ये* *स्वज्शानादुदिता* *चिति**: **।* *स्वयम्* *जडेषु* *जाड्येन* *पदम्*
*सौषुप्तमागता* *॥३।१४।६७॥ **स्वयम् **स्पन्दितया_**अस्पन्द-**चित्त्वाच्_**चिति
**महा-**नभ: **। **चित्-**प्रकाश-**प्रकाशो **हि **जगद्_**अस्ति **च **न_**अस्ति
**च **॥३।१४।६८॥ **स्वयम् स्पन्दितया_अस्पन्द-चित्त्वाच्_चिति महा-नभ: ।
चित्-प्रकाश-प्रकाशो हि जगद्_अस्ति च न_अस्ति च ॥३।१४।६८॥
चिद्-आकाश-एक-शून्यत्वम् जगद्_अस्ति च न_अस्ति च । *
*चिद्-आलोक-महारूपम् जगद्_अस्ति च न_अस्ति च ॥३।१४।६९॥ चिन्.मारुत-परिस्पन्दो
जगद्_अस्ति च न_अस्ति च । चिद्.घन-ध्वान्त-कृष्णत्वम् जगद्_अस्ति च न_अस्ति च
॥३।१४।७०॥ **चिद्**-**अर्कालोक**-**दिवसो* *जगद्* *अस्ति* *च* *नास्ति* *च* *।*
*चित्**-**कज्जल**-**रजस्**-**तैल**-**परमाणुर्* *जगत्**-**क्रम**: *
*॥३।१४।७१॥* *चिद्**-**अग्न्य्**-**औष्ण्यम्* *जगल्**-**लेखा* *जगच्**_**चिच्*
*.**छङ्ख**-**शुक्लता* *।* *जगच्**_**चिच्**.**छैल**-**जठरम्* *चिज्**-**जल**-*
*द्रवता* *जगत्* *॥३।१४।७२॥* *जगच्* *चिद्**-**इक्षु**-**माधुर्यम्* *चित्**-*
*क्षीर**-**स्निग्धता* *जगत्* *।* *जगच्* *चिद्धिम्* *अशीतत्वम्* *चिज्**-*
*ज्वाला**-**ज्वलनम्* *जगत्* *॥३।१४।७३॥*
*जगच्चित्सर्षपस्नेहो **वीचिज़्चित्सरितो **जगत् **। **जगच्चित्क्षौद्रमाधुर्यं
**जगच्चित्कनकाग़्गदम् **॥७४॥ **जगच्**_**चित्**-**पुष्प**-**सौगन्ध्यम्*
*चिल्**-**लता**-**अग्र**-**फलम्* *जगत्* *।* *चित्**-**सत्ता**_**एव* *जगत्*
*-**सत्ता* *जगत्**-**सत्ता**_**एव* *चिद्**-**वपु**: **॥३।१४।७५॥* *अत्र*
*भेद**-**विकार**-**आदि* *नखे* *मलम्* *इव* *स्थितम्* *।* *इति** - **इदम्*
*सन्मयत्वेन* *सद्**-**असद्* *भुवन**-**त्रयम्* *॥३।१४।७६॥* *अ**-**विकल्प**-*
*तद्**.**आत्मत्वात्**_**सत्ता**-**अ**.**सत्ता**-**एकता**_**एव* *च* *।*
*अवयव**-**अवयविता* *शब्दार्थौ* *शश**-**शृङ्गवत्* *॥३।१४।७७॥* *अनुभूत्य्-**अपलापाय
**कल्पितो **यैर् **धिग् **अस्तु **तान् **। **न **विद्यते **जगद् **यत्र **स.*
*अद्र्य्-**अब्ध्य्-**उर्वी-**नदि-**ईश्वरम् **॥३।१४।७८॥ **चिद्-**एकत्वात् **प्रसङ्ग:
**स्यात् **कस् **तत्रेतर-**विभ्रम: **। **शिलाहृदय-**पीनापि **स्वाकाशे **विशदैव
**चित् **॥३।१४।७९॥ **धत्ते_**अन्तर्_**अखिलम् **शान्तम् **संनिवेशम् **यथा **शिला
**। **पदार्थ-**निकर-**आकाशे **त्वम्_**आकाश-**लव-**उपम: **॥३।१४।८०॥
सत्तासत्तात्मतात्वत्तामत्ताश्लेषा **न **सन्ति **ते **। **पल्लवान्तरलेखौघसन्निवेश्वदाततम्
**॥३।१४।८१॥ **अन्यानन्यात्मकमिदम् **धत्तेऽन्तश्चित्स्वभावत: **। *
*समस्तकारणौघानाम् **कारणादि **पितामहम् **॥३।१४।८२॥ **स्वभावतो **कारणात्म **चित्तम्
**चिद्ध्यनुभूतित: **। **न **चासत्त्वमचेत्यायाश्चितो **वाचापि **सिध्यति **॥३।१४।८३॥
**यद् अस्ति तद् उदेतीति दृष्टम् बीजाद् इवाङ्कुर: ॥३।१४।८४॥ *
*गगन **इव **सुशून्य **भेदम्_**अस्ति *
*त्रि.**भुवनम् **अङ्ग **महाचितो_**अन्तर्_**अस्या: **। *
*परमपदमयम् **समस्त-**दृश्यम् *
*त्व्_**इदम्_**इति **निश्चयवान्_**भव-**अनुभूते: **॥३।१४।८५॥*
*****वाल्मीकिरुवाच **। *
*इत्य्_**उक्तवत्य्_**अथ **मुनौ **दिवसो **जगाम *
*सायंतनाय **विधये_**अस्तमिनो **जगाम **। *
*स्नातुम् **सभा **कृत-**नमस्करणाम् **जगाम *
*श्याम-**अक्षये **रवि-**करैश्_**च **सह_**आजगाम **॥३।१४।८६॥ *
*o*ॐ*m*
wn3014
ब्रह्माप्रतिपादनम् ।
चतुर्दशः सार्गः ॥३।१४॥
catur-daza: sArga: |
brahmA-pratipAdanam ||3|14|3|14||
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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;
*o*ॐ*m*
y3014.001
*वसिष्ठ* *उवाच* *।*
*इत्थं* *जगदहंतादि* *दृश्यजातं* *न* *किञ्चन* *।*
*अजातत्वाच्च* *नास्त्येव* *यच्चास्ति* *परमेव* *तत्* *॥३।१४।१॥*
**वसिष्ठ उवाच ।
इत्थम् जगद्-अहंता-आदि-दृश्य-जातम् न किञ्.चन ।
अजातत्वाच्_च न_अस्त्य्_एव यच्_च_अस्ति परमा_इव तत् ॥३।१४।१॥
**vasiSTha uvAca |
ittha*m *jagad-ahaMtA-Adi-dRzya-jAta*m *na kiJ.cana |
ajAtatvAc_ca na_asty_eva yac_ca_asti paramA_iva tat ||3|14|1||
vasiSTha uvAca - VASISHTHA: —
ittha*m - *And so —
jagad - the world —
ahaMt*A-A*di~dRzya=jAta*m *– is born as *dRzya* Percepts like "I"-&c —
na kiJcana - and nothing else —
ajAtatvAt - from unBorn-ness — but being unborn —
ca na asti eva - it is not at all —
yac ca asti paramA iva tat - that which is anything like That Supreme. —
**vlm.1 Vasishtha added:—In this manner the visible world, myself, thyself
and all other things are nothing; all these being unmade and unborn are
inexistent: it is the Supreme spirit only that is existent of itself.
**moT. ... "ahaMtAdi" ahaMtA-prabhRti | "dRzya*m *jagat itthaM"
pUrva-prakAreNa | "kiJcana" lezena slightly api | <na jAtaM> bhavati |
tata: kim ity | atrAha ajAtaiti | jagat ajAtatvAt | "ca"-zabda:
pAda-pUraNArtha: | "nAsty eva" | nanu katham ajAtatvena jagatoasattva*m *sAdhayasi
bhAsamAnatvena sattvAd ity | atrAha yac caiti | "tat param eva" uttIrNa*m *cin.mAtram
eva | bhavati | na tu jagat | "tat" ki*m *| "yat asti" yat bhAsamAnatvena
nirAkartu*m *na zakyata ity artha: ||
***vasiSTha uvAca | *
*itthaM jagadahaMtAdi dRzyajAtaM na kiJcana | *
*ajAtatvAcca nAstyeva yaccAsti parameva tat ||3|14|1||*
*****वसिष्ठ **उवाच **। **इत्थम् **जगद्-**अहंता-**आदि-**दृश्य-**जातम् **न *
*किञ्.**चन **। **अजातत्वाच्_**च **न_**अस्त्य्_**एव **यच्_**च_**अस्ति *
*परमा_**इव **तत् **॥३।१४।१॥*
And so the world is born of *dRzya* Percepts like "I" and so on, and
nothing else—from unBorn-ness—but though unborn it's not at all anything
like the Supreme That. -1‑
y3014.002
*परमाकाशमेवादौ* *जीवतां* *चेतति* *स्वयम्* *।*
*निःस्पन्दाम्भोधिकुहरे* *सलिलं* *स्पन्दतामिव* *॥३।१४।२॥*
परमाकाशम्_एव_आदौ जीवताम् चेतति स्वयम् ।
निः.स्पन्द-अम्भोधि-कुहरे सलिलम् स्पन्दताम्_इव ॥३।१४।२॥
paramAkAzam_ev*a_A*dau jIvatA*m *cetati svayam |
niH.spand*a-a*mbhodhi-kuhare salila*m *spandatAm_iva ||3|14|2||
paramAkAzam eva Adau - *Supreme Space indeed in the beginning *
jIvatA*m *cetati svayam - *conceives himself a Life *
niHspand*a-a*mbhodhi-kuhare - *in the vibrationless-ocean-in-a-cave *
salila*m *spandatAm iva - *like the playing of Vibrations* -2-
**vlm.2. The primeval vacuous soul is awakened at first of itself, and by
its own energy from its quietness, and begins to have a motion in itself
like the troubled waters of the deep.
**MoT. ... "paramAkAza eva" cin.mAtrAkAza eva | "svayaM" svena | "jIvatAM"
jIvabhAva*m *| "cetati" anubhavati | kim "iva" | "salilam iva" | yathA
"niHspand*a-a*mbhodhi-jaThare" niHspanda-samudra-madhye | sthita*m *jala*m *"spandatAM"
| "spanda"zabdena atra spanda-yukto lakSyate | spandayuktatA*m *| "cetati"
| cetana*m *ca atra ta*d-*yogyatAmAtram eva | na hi tatra salilasya
saspandatA kenApy aMzena yuktA | eva*m *brahmaNy api jIvatA-yogyatva-mAtram
eva | na tu tatra jIvatA nAma kAcid asti | salile 'gre saspandatA-yuktatvAt
yogyatAjJAna*m *| brahmaNi jIvarUpatayA bhAsanena iti vizeSa: ||
*paramAkAzamevAdau jIvatAM cetati svayam | *
*niHspandAmbhodhikuhare salilaM spandatAmiva ||3|14|2|| *
*परमाकाशम्_**एव_**आदौ **जीवताम् **चेतति **स्वयम् **। **निः.**स्पन्द-*
*अम्भोधि-**कुहरे **सलिलम् **स्पन्दताम्_**इव **॥३।१४।२॥ *
Supreme Space, in the beginning,
conceives itself a *jIva* Life
in the vibrationless waters
of a Cave, as.if stirring waves. -2‑
y3014.003
*आकाशरूपमजहदेवं* *वेत्तीव* *हृद्यताम्* *।*
*स्वप्नसंकल्पशैलादाविव* *चिद्वृत्तिरान्तरी* *॥३।१४।३॥*
आकाश-रूपम्_अजहद्_एवम् वेत्ति_इव हृद्यताम् ।
स्वप्न-संकल्प-शैल-आदाव्_इव चिद्-वृत्तिर्_आन्तरी ॥३।१४।३॥
AkAza-rUpam_ajahad_eva*m *vetti_iva hRdyatAm |
svapna-saMkalpa-zaila-AdAv_iva ci*d-*vRttir_AntarI ||3|14|3||
AkAza-rUpam ajahad - *the Space-Form as it were *
eva*m *vetti iva hRdyatAm - *thus knows the Heart-ness *
svapna-saMkalpa-zaila-Adau - *dream-concept-mountain-&c *
iva ci*d-*vRtti: AntarI - *as.if cit-motion within.* -3-
jd#tt.gram. #*lakSaNa* - The lakSaNas or definitions are of three kinds
called, jahat-lakSaNa, ajahat-lakSaNa, and jahat-ajahat-lakSaNa. The
jahat-lakSaNa is a definition by which we make out the true sense of a
statement by abandoning its primary meaning and accepting the indicative
one, such as when we say, 'there is a village on the Ganges', or, 'there is
noise in the street', etc. Here the apparent meaning is rejected - for a
village cannot be on the Ganges, and the street cannot make noise - and an
altogether different one is accepted. • In such a statement as "the white
is running" we add another word, e.g. 'horse', to make the sense clear, and
here we do not abandon what is given primarily, but bring something in
addition to make the meaning complete. This is ajahat-lakSaNa. • But in
understanding the true meaning of sentences like <tat-tvam-asi>, we follow
the process of jahat-ajahat-lakSaNa, by which a part of the meaning is
abandoned and part of it accepted, as, when we say, "This is that
Devadatta", to identify a person at a particular place and time as the same
person seen at a different place and time. Here the limiting factors, viz.
space and time are abandoned, and the common factor, viz. the identity of
the person is taken into consideration. In the statement, Tat-Tvam-Asi,
likewise, *jIva* and Isvara, seem to have apparently contradictory
characters, such as alpa-jnatA or limited knowledge and aika-desika-tva or
limitedness in space and time in the case of the jIva, and sarva.jnatA or
Omniscience, aarva-zaktimattva, or Omnipotence and sarvAntaryAmi-tva or
Omnipresence in the case of Izvara. Izvara and jIva are therefore not
related as two different subjects or objects, nor as substance and
attribute, or indicator and indicated; but constitute one universal being
viewed differently on account of the upAdhi-s (limiting adjuncts) of
prakRti in its various forms, which cause an apparent division of Izvara
(God), jagat (World) and jIva (individual). In this apparent manifestation,
Izvara as Brahman reflected through zuddha-sattva or `mAyA becomes the
nimitta-karaNa or instrumental cause, and in relation to the tamasi prakRti
becomes the upadAna-karaNa or material cause. It is brahman itself that
appears as jIva through the medium of avidyA. Thus, there is a simultaneous
transcendence of the characters of Izvara, jagat and jIva, in the correct
apprehension of the meaning of the declaration,
"Tat-Tvam-Asi". [Krishnananda]
**vlm.3. It then begins to reflect in itself, as in a dream or in
imagination, without changing its vacuous form, which is likened to a rock
with the inward faculty of thought.
**MoT. ... "vetti iva" anubhavati iva | katham-bhUta "eva" | "AkAzarUpaM"
cin.mAtra-AkAza-Akhya*m *rUpam | "ajahad eva" | tat-tyAge tu vedanam asya
na syAd iti bhAva: | kA eva AntarI" aham-parAmarzasya
sAra-bhUtAntaHkaraNa-upahitA | "cidvRttir iva" sA yathA |
"svapna-saMkalpa-zailAdau" svapne saGkalpe ca svaviSayI-kRte
sva.svarUpa-parvatAdau sthitA*m *| "dRzyatA*m *vetti" | zailo 'yam iti |
tathety artha: ||
*AkAzarUpamajahadevaM vettIva hRdyatAm | *
*svapnasaMkalpazailAdAviva cidvRttirAntarI ||3|14|3|| *
*आकाश-**रूपम्_**अजहद्_**एवम् **वेत्ति_**इव **हृद्यताम् **। **स्वप्न-*
*संकल्प-**शैल-**आदाव्_**इव **चिद्-**वृत्तिर्_**आन्तरी **॥३।१४।३॥ *
The Space-Form, as it were, thus knows
the Heart-ness; just as motion of
the *cit* within manifests dreams
of mountains, and much other stuff. -3‑
y3014.004
*पृथ्व्यादिरहितो* *देहो* *यो* *विराडात्मको* *महान्* *।*
*आतिवाहिक* *एवासौ* *चिन्मात्राच्छनभोमय**: **॥३।१४।४॥*
पृथ्व्य्-आदि-रहितो देहो यो विराड्-आत्मको महान् ।
आतिवाहिक एव_असौ चिन्.मात्र-अच्छ-नभो.मय: ॥३।१४।४॥
pRthv*y-*Adi-rahito deho yo virAD-Atmako mahAn |
AtivAhik*a* eva_asau cin.mAtr*a-a*ccha-nabho.maya: ||3|14|4||
pRthv*y-*Adi-rahito deho - *Devoid of earthen elements, the body *
yo virAD-Atmako mahAn - *which is the Great virAjEntity *
AtivAhika eva asau - *the AtivAhika Subtle Body indeed is this *
cin.mAtr*a-a*ccha-nabhomaya: - *made of cit-only-pure-sky. *–4-
jd#rAj -> #*virAj*, विराज् virAT - Splendid, excellent • A ruler, chief.
-m.- Beauty, splendour, [Virâj the Splendid]. • The first progeny of
Brahman • cf. Ms.1.32 • तस्मात् विराडजायत Ṛv.1.9.5 (where विराज् is
represented as born from puruSa) • (In VedAnta phil) N. of 'intellect'
considered as ruling over the aggregate of bodies. • The universe
(#brahmANDa ब्रह्माण्ड) • नानावीर्याः पृथग्भूता विराजं जनयन्ति हि bhAg.1.3.15.
*–f.-* ruling far and wide, sovereign • a king or queen (applied to agni,
sArasvatI, the Sun) • pre-eminence, majesty • *m/f.* - the first progeny of
#brahmA (according to i.32, #brahmA having divided his own substance into
male and female, produced from the female the male power virAj, who then
produced the first manu or manu svayambhuva, who then created the ten
prajApatis • #virAj as a sort of secondary creator, is sometimes identified
with #prajApati, #brahmA, #agni, #puruSa, and later with #viSNu or #kRSNa,
while in x, 90, he is represented as born from #puruSa, and #puruSa from
him • #virAj is spoken of as a female, and regarded as a cow • being
elsewhere, however, identified with #prANa) • (in vedAnta) N. of the
Supreme Intellect located in a supposed aggregate of gross bodies (=
#vaizvAnara, q.v), Vedântas • the #AtivAhika Subtle Body:
#pRthvy-Adi-rahito deho yo virAD-Atmako mahAn | AtivAhika evaasau
cinmAtra-accha-nabhomayaH. y3014.004.
**vlm.4. The body of the Great Virája also, is devoid of any material form,
either of earthly or any other elemental shape, (as it is viewed in the
Vedas). It is purely a spiritual, intellectual and etherial form, and as
transparent as the ether itself.
**MoT. "pRthvyAdirahitaH" sthUlapRthvyAdisparzAdUSita: | "virAD-AtmanaH"
virAT-svarUpatayA sthitasya paramAtmana: | "mahAn" vyApaka: | "yo deho"
'sti | sa: "AtivAhika eva" sUkSma eva | bhavati | atra hetutvena vizeSaNam
Aha "cin.mAtre"ti | yata: cin.mAtrAkhya-nirmalAkAza-svarUpa: |
cin.mAtra-mayasya zarIrasyAtivAhikatva*m *svapne dRSTam iti nAyastam ||
Devoid of earthen elements, there's a body—the Great Virat: it is the
*AtivAhika*
Subtle Body, consisting of *cit*-Consciousness=only clear sky. 04-
````y3014.005
*अक्षय**: **स्वप्नशैलाभ**: **स्थिरस्वप्नपुरोपम**: **।*
*चित्रकृत्स्थिरचित्तस्थचित्रसैन्यसमाकृति**: **॥३।१४।५॥*
अक्षय: स्वप्न-शैल-आभ: स्थिर-स्वप्न-पुर=उपम: ।
चित्र-कृत्=स्थिर-चित्त.स्थ+चित्र-सैन्य=समाकृति: ॥३।१४।५॥
akSaya: svapna-zail*a-A*bha: sthira-svapna-pur*a=u*pama: |
citra-kRt=sthira-citta.stha+citra-sainya=samAkRti: ||3|14|5||
akSaya: svapna-zaila-Abha: - *Unshaken as a mountain seen in dream *
sthira-svapna-pura-upama: - *solid as a city in a dream*
citra-kRt-sthira-citta-stha-citra-sainya-samAkRti: -
*picture-made-solid=citta-based=army-same-image*.
**vlm.5. It is undecaying and steady as a rock, and as airy as a city seen
in a dream. It is immovable as the line of a regiment represented in a
picture.
**AS: It is stable (akSayaH) appearing like a (an abstract) mountain in a
dream (svapnazailAbhaH), or like a (detailed) city visible in a stable
dream (sthira-svapna-puropamaH), like an image of a colorful army
(citra-sainya-samAkRtiH) fixed in the mind of the painter
(citra-kRt-sthira-citta-stha).
*akSaya: svapnazailAbha: sthirasvapnapuropama: | *
*citrakRtsthiracittasthacitrasainyasamAkRti: ||3|14|5||*
*अक्षय: **स्वप्न-**शैल-**आभ: **स्थिर-**स्वप्न-**पुर=**उपम: **। **चित्र-*
*कृत्=**स्थिर-**चित्त.**स्थ+**चित्र-**सैन्य=**समाकृति: **॥३।१४।५॥*
Unshakeable as a mountain
seen in a dream; invincible
as a dream-city, surrounded
by painted besieging armies.
-5-
y3014.006
*अनिखातमहास्तम्भपुत्रिकौघसमोपम**: **।*
*ब्रह्माकाशेऽनिखातात्मा* *सुस्तम्भे* *सालभञ्जिक**: **॥३।१४।६॥*
अनिखात-महास्तम्भ-पुत्रिक-ओघ-सम-उपम: ।
ब्रह्म-आकाशे_अनिखात-आत्मा सुस्तम्भे साल-भञ्जिक: ॥३।१४।६॥
anikhAta-mahAstambha-putrik*a-o*gha-sam*a-u*pama: |
brahm*a-A*kAze_*a*nikhAt*a-A*tmA sustambhe sAla-bhaJjika: ||3|14|6||
anikhAta-mahAstambha-putrik*a-o*gha-sam*a-u*pama: -
*unerected/uncarved-pillar-figures-many-likenesses*
brahm*a-A*kAze - *in Brahman-space*
*a*nikhAt*a-A*tmA - *uncarved-Self*
sustambhe sAla-bhaJjika: - *in its pillar room-dividing.** -6*-
**vlm.6. All other souls are as pictures of dolls and puppets, painted and
not engraven on the body of *virAj* as upon a huge pillar; and he standing
as an uncarved column in the empty sphere of Brahma, represents all souls
(and not bodies) as they are mere pictures on it.
**VA: It is like many figures uncarved in a great pillar, uncarved Atma
(creator Brahma) in the pillar in the space of Brahman.
**AS: It is like a sequence of figures appearing on a great pillar, though
yet uncarved, like a statue in a great pillar in the Brahma-space though
unmanifest (anikhAta-AtmA)
The two verses are making a point of clear visibility of images, though not
allowing any "reality" to them!
*anikhAtamahAstambhaputrikaughasamopama: | *
*brahmAkAze'nikhAtAtmA sustambhe sAlabhaJjika: ||3|14|6|| *
*अनिखात**-**महास्तम्भ**-**पुत्रिक**-**ओघ**-**सम**-**उपम**: **।* *ब्रह्म**-*
*आकाशे**_**अनिखात**-**आत्मा* *सुस्तम्भे* *साल**-**भञ्जिक**: **॥३।१४।६॥*
It is a pillar in the space
of Brahman, with a multitude
of figures, carved and uncarved,
there in the middle of the room.
-6-
y3014.007
*आद्य**: **प्रजापति**: **पूर्वं* *स्वयम्भूरितिविशरुत**: **।*
*प्राक्तनानां* *स्वकार्याणामभावादप्यकारण**: **।* *॥३।१४।७॥*
आद्य: प्रजापति: पूर्वम् स्वयम्भूर्_इति विश्रुत: ।
प्राक्तनानाम् स्व.कार्याणाम्_अभावाद्_अप्य्_अकारण: । ॥३।१४।७॥
Adya: prajApati: pUrva*m *svayambhUr_iti vizruta: |
prAktanAnA*m sva.*kAryANAm_abhAvAd_apy_akAraNa: | ||3|14|7||
Adya: prajApati: pUrva*m - **The primal prajA.pati of old *
svayambhUr iti vizruta: - *is well-known as the self-born*
prAktanAnA*m sva.*kAryANAm - *from his prior non-karmas*
abhAvAd apy akAraNa: - *he became causelessly.* -7-
**vwv. 1090/3.14.7. The first Lord of creatures was formerly wel*l-*known
as self-caused. He is causeles also on account of the absence of his own
previous actions (or Karma).
**MoT. ... "AdyaH" kAraNabhUta: | "svayambhUr iti vizrutaH" | svayambhUr
iti nAmnA prasiddha: | "prajApatiH" | "pUrvaM" sargArambhe | "apakAraNaH"
kAraNarahita: | bhavati | kuta: | "prAktanAnA*m *svakAryANAM"
pUrvakalpakRtakarmaNAm | "abhAvAt" | karmaNA*m *ca janma-hetutva*m *sarvazAstreSu
prasiddham eva | kAryANAm abhAvaz cAsya cin.mAtrata: sadya utthitatvena
jJeya: | kiMrUpo 'sau | "akSaya" ityAdi | "akSayaH" itara-svapnazailavat
kSaNikatva-doSa-rahita: ya: svapnazaila: | tadvad AbhA yasya | sa
"akSaya-svapna-zailAbhaH" | "sthira-svapna-puropamaH" |
itarasvapnapuravailakSyeNa "sthiraM" sthira-AkAra*m *| yat "svapna-puraM" |
tasy"opamA" yasya | sa: | etena vizeSaNadvayenAtivAhikatAyAm apy asya
sthiratoktA | citrakRti sthita*m *citta*m *"citrakRtsthitacittaM" |
tatra"sthaM" yat "citra-sainyam" agre prakaTI-bhavad Alekhya-sainya*m *|
tena "samAkRtiH" svarUpa*m *yasya | sa:
"citra-kRt-sthita-citta-stha-citra-sainyasamAkRtiH" | "anikhAto" 'nutkIrNa:
| ya: "mahA-stambha-putrikaughaH" | tena "samA upamA" yasya | sa:
"anikhAta-mahA-stambha-putrika-ogha-samopamaH" | "brahmAkAze sustambhe"
"anikhAtAtmA" anutkIrNasvarUpa: | "sAla-bhaJjakaH" mahatI putrikA |
"anikhAte"ti vizeSaNasyaiveya*m *vyAkhyA | etena vizeSaNadvayena
brahmaikamayatAsyoktA ||
**vlm.7. The prime Lord of creatures is said to be self-born at first, and
he is known as the increate (Brahmá), for want of his prior acts to cause
his birth. (He is coeternal with the eternal Brahma, and is therefore not
subject to birth and death).
*Adya: prajApati: pUrvaM svayambhUritivizaruta: | *
*prAktanAnAM svakAryANAmabhAvAdapyakAraNa: | ||3|14|7|| *
*आद्य: **प्रजापति: **पूर्वम् **स्वयम्भूर्_**इति **विश्रुत: **। **प्राक्तनानाम्
**स्व.**कार्याणाम्_**अभावाद्_**अप्य्_**अकारण: **। **॥३।१४।७॥ *
The Grandfather, *prajA.pati*
of old, is wel*l-*known as SelfBorn
from his prior non-karmas, which
is how he became causelessly.
-7-
y3014.008
*महाप्रलयपर्यन्तेष्वाद्यकालपितामहा**: **।*
*मुच्यन्ते* *सर्व* *एवात**: **प्राक्तनं* *कर्म* *तेषु* *किम्* *॥३।१४।८॥*
महा-प्रलय-पर्यन्तेष्व्_आद्य-काल-पितामहा: ।
मुच्यन्ते सर्व एव_अत: प्राक्तनम् कर्म तेषु किम् ॥३।१४।८॥
mahA-pralaya-paryanteSv_Adya-kAla-pitAmahA: |
mucyante sarva eva_ata: prAktana*m *karma teSu kim ||3|14|8||
mahA-pralaya-paryanteSu - *With the Great-Doomsday-limit*
Adya-kAla-pitAmahA: - *the Primal-Time-Grandfathers*
mucyante sarve eva ata: - *become free in the All even then *
prAktana*m *karma - *prior karma *
teSu kim - *with those what? *- What prior karma is there for them? —
**vlm.8. The primeval patriarchs, who obtain their ultimate liberation at
the final dissolution of the world, have no antecedent cause to be reborn
as unliberated mortals. So the emancipate souls of the living and dead, are
freed from the doom of regeneration.)
*mahApralayaparyanteSvAdyakAlapitAmahA: | *
*mucyante sarva evAta: prAktanaM karma teSu kim ||3|14|8|| *
*महा-**प्रलय-**पर्यन्तेष्व्_**आद्य-**काल-**पितामहा: **। **मुच्यन्ते **सर्व *
*एव_**अत: **प्राक्तनम् **कर्म **तेषु **किम् **॥३।१४।८॥ *
With the Great-Doomsday, all of these
Prima*l-*Time-Grandfathers become
free in the All; for even then
what prior karma's there for them? -8-
y3014.009
*सोऽकुड्य* *इव* *कुड्यात्मा* *दृश्यादृश्य**: **स्वयंस्थित**: **।*
*न* *च* *दृश्यं* *न* *च* *द्रष्टा* *न* *स्रष्टा* *सर्वमेव* *च* *॥३।१४।९॥*
सो_अ.कुड्य एव कुड्य.आत्मा दृश्य-अ.दृश्य: स्वयम्-स्थित: ।
न च दृश्यम् न च द्रष्टा न स्रष्टा सर्वम् एव च ॥३।१४।९॥
s*o_a.*kuDy*a* eva kuDya.AtmA dRzy*a-a*.dRzya: svaya*m*-sthita: |
na ca dRzya*m *na ca draSTA na sraSTA sarvam eva ca ||3|14|9||
sa: akuDya: eva kuDya-AtmA - *He is not the wall but the wall-self* — [This
is a metaphor for the cause of nonPerception. See Glossary.]
dRzy*a-a*dRzya: - *to be seen or unseen*
svayaM-sthita: - *self-situate*
na ca dRzya*m - **yet not to be seen*
na ca draSTA - *and not the seer*
na sraSTA sarvam eva ca - *and not the creator but the All.*
zap#prim. #*kuDya* *-n.-* a wall, <kuDyAntaritAnulabdhe: apratiSedhah>
"nonPerception because of the interposition of a wall" _nyAya-sutra 244] • #
*kuDYAtman* - kuDyaM hi rodhakatvena madhye gantum na zakyate, _
y3014.009_MoT.
jd#sRj -> *sraSTR*, #sraSTA -m.- one who emits or discharges (water &c)
_mbh • a maker, author • a creator, the creator of the universe (applied to
#brahmA, #ziva &c) _zvetup. • #sraSTRtA, #sraSTRtvam – creatorship. ••-> #
*saMsraSTR* - one who engages in battle or contest _rv.10.103, 3 • united
or connected with or concerned in anything, a partaker (opp. to
#paridraSTR, a beholder) _mbh • one who mixes together or commingles.
**VA: He is unreflected, being the basis of reflection. self-existing, both
perception and non-perception, not seen and not seer and not creator, and
he is all of these. **AS: The word kuDya has two very distinct meanings.
Wall or plaster is one and curiosity is another. **jd. MW shows "curiosity,
*L*." The L. indicates a *L*exical (dictionary) source, without supporting
citation. • MoT. glosses <kuDyaM hi rodhakatvena madhye gantum na zakyate> _
y3014.009_MoT.
**AS: The second probably comes from the root kuD which means being playful
like a child. So, akuDya probably means someone who cannot be trifled with
- or fathomed, yet kuDyAtmA - the essence of understanding. He is by
himself both visible and invisible. This means whatever is visible is just
"he" yet, all the vision is being an illusion, he is invisible. he just
stays within himself. He is neither the visible world, nor the viewer, nor
the creator, yet he is all of these (for there is nothing else!)
**vlm.9. Brahma, who is the reflector of all souls, is himself invisible in
the inward mirror of other souls: (i. e. he reflects all images in himself,
but never casts his own reflexion upon any). He is neither the view nor the
viewer, and neither the creation nor the creator himself. (These being the
functions of the creative and representative powers of Brahmá and Viráj).
**MoT. *moktavya eva* kuDyAtmA dRzyo 'dRzyaz ca saMsthita: |… || — "eSa sa
eva" pUrvokta: prajApatir eva | "sarveSA*m *padArthAnA*m *praticchandaH"
samaSTirUpa: AbhAsa: | bhavati | sarveSAm AbhAsAnAm etatsvarUpatvAt |
kathambhUto 'sau | "moktavya eva" moktu*m *madhye gantu*m *zakya eva |
"kuDyAtmA" | "kuDyaM" hi rodhakatvena madhye gantu*m *na zakyate | 'ya*m *tu
apUrvam eva kuDya: | moktavyatvam asya sarveSA*m *dRzyasaJcArANA*m *pravezanirgamamahattvAt
| kuDyatva*m *tu sarvAdhAratvena | puna: kathambhUta: | "dRzya: saMsthitaH"
dRzyarUpeNAsthita: | "adRzyaz ca sthitaH" draSTRrUpeNa ca sthita: |
cin.mAtrAbhAsazuddhamanorUpaprajApatirUpatvAd draSTRdRzyayo: | puna: ki*m *|
"na dRzya*m *na ca draSTA na sraSTA" na sRjikriyAkartA sarvottIrNarUpatvAt
| puna: ki*m *| "sarvam eva ca" | nanu katham aya*m *praticchanda: astIty
||
*so'kuDya iva kuDyAtmA dRzyAdRzya: svayaMsthita: | na ca dRzyaM na ca
draSTA na sraSTA sarvameva ca ||3|14|9|| *
*सो**_**अ**.**कुड्य* *एव* *कुड्य**.**आत्मा* *दृश्य**-**अ**.**दृश्य**: *
*स्वयम्**-**स्थित**: **।* *न* *च* *दृश्यम्* *न* *च* *द्रष्टा* *न* *स्रष्टा*
*सर्वम्* *एव* *च* *॥३।१४।९॥*
*He is not a wall but the wall-self, *
*to be seen or unseen* in his *self-situation.,*
*yet not to be seen*
*and not the seer. *
*and not the creator but the All.*
-9-
y3014.010
*प्रतिशब्दपदार्थानां* *सर्वेषामेष* *एव* *स**: **।*
*तस्मादुदेति* *जीवाली* *दीपाली* *दीपकादिव* *॥३।१४।१०॥*
प्रति.शब्द-पदार्थानाम् सर्वेषाम्_एष एव स: ।
तस्माद्_उदेति जीव-आली दीप-आली दीपकाद्_इव ॥३।१४।१०॥
prati.zabda-padArthAnA*m *sarveSAm_eS*a* eva sa: |
tasmAd_udeti jIva-AlI dIpa-AlI dIpakAd_iva ||3|14|10||
prati.zabda-padArthAnA*m - **About the word-meanings*
sarveSAm eSa eva sa: - *all of them are just such*
tasmAd udeti jIvAlI - *from that springs-up the jIva-chain*
dIpAlI dIpakAd iva - *as the light springs from the lamp*. -10-
**vlm.10. Though thus negated of all predicates, yet is Brahma the soul of
all predicables, that may be affirmed or denied of him; (since he is all in
all). He is the source of these chains of living beings, as light is the
cause of a line of lighted lamps in illuminations.
**MoT. praticchanda: padArthAnA*m *… |asmAd … || — ...nanu katham aya*m *praticchanda:
astIty | atrAha "asmAd" iti | yata: "asmAt" prajApate: | "jIvAlI udeti"
prAdurbhavati | nanu mRdo ghaTAlI rajjusamUhAt vA sarpAlInya*m *tathA udeti
| na tayo: tatpraticchandatva*m *dRzyate ity | atrAha "dIpAlI"ti |
vivartapariNAmAbhyAm anya eva praticchandyapraticchandakarUpa: prakAra:
atrAstIti bhAva: ||
**VA: He is just a name, and all living beings arise as echo of this name,
like a lamp lighted from a lamp.
**AS: The pratizabda refers to the alternate words used to describe "forms"
of Brahma. It says, Brahma is still their essence. Thus, though illusory in
appearance, the world is not "empty".
*pratizabdapadArthAnAM sarveSAmeSa eva sa: | tasmAdudeti jIvAlI dIpAlI
dIpakAdiva ||3|14|10|| *
*प्रति**.**शब्द**-**पदार्थानाम्* *सर्वेषाम्**_**एष* *एव* *स**: **।*
*तस्माद्**_**उदेति* *जीव**-**आली* *दीप**-**आली* *दीपकाद्**_**इव* *॥३।१४।१०॥*
*It's by the multitude of word-meanings that all of this springs-up, *
*the endless chain of jIvas, that is like the light shone from a lamp. *
-10-
y3014.011
*सङ्गकल्प* *एव* *सङ्गकल्पात्किलैति* *क्ष्मादिवर्जित**: **।*
*आदिमादिव* *निःशून्य**: **स्वप्नात्स्वप्नान्तरं* *यथा* *॥३।१४।११॥*
सङ्कल्प_एव सङ्कल्पात् किलैति क्ष्मादि-वर्जित: ।
आदिमाद् इव निःशून्य: स्वप्नात् स्वप्नान्तरम् यथा ॥३।१४।११॥
saGkalpa_eva saGkalpAt kilaiti kSmAdi-varjita: |
AdimAd iva niHzUnya: svapnAt svapnAntara*m *yathA ||3|14|11||
saGkalpa eva saGkalpAt - *Concepts are derived from Concepts*
kila eti kSma-Adi-varjita: - *though indeed without the earthly elements*
AdimAd iva niHzUnya: - *from the beginning as.if unEmpty*
svapnAt svapn*a-a*ntara*m *yathA - *from dream as.if in a dream*.
**vlm.11. The will of the gods (Brahmá and Viráj), proceeding from the
volition of Brahma, is of that spiritual nature as the other; just as one
dream rising in another, is equally unsubstantial as the first: (i. e. the
products of spiritual causes, are also spiritual, by the rule of the
homogeneity of the cause and effect).
**VA: As from the original notion arises another, without materiality, but
seems not empty, or as a dream arising in a dream
**AS: I agree, except for the meaning of "iva" in line 2. I would join it
with AdimAt - thus every new saMkalpa is as.if straight from the original -
there is no degeneration in the succession.
**MoT. … | kSmAdimAn iva niSkuDya: … ||— "kile"ti nizcaye |
"kSmAdivarjitaH" AbhAsarUpatvena sthUlapRthvyAdirahita: | "kSmAdimAn iva"
bhAsamAnatvena tatsahita iva bhAsamAna: | "niSkuDyaH" bhAsamAnai:
kuDyarUpai: parvata-Adibhi: hIna: | "saGkalpaH" jagadAkhya: saGkalpa: |
"saGkalpAt" zuddhamanorUpAd brahmaNa: | "eti" prAdur-bhavati | atra
dRSTAntam Aha "svapnAd" iti | "svapnAt" saGkalparUpAt | "svapnAntaraM"
saGkalpa-rUpam anyasvapnam | yathaiti | tathety artha: ||
*saGgakalpa eva saGgakalpAtkilaiti kSmAdivarjita: | *
*AdimAdiva niHzUnya: svapnAtsvapnAntaraM yathA ||3|14|11|| *
*सङ्कल्प_**एव **सङ्कल्पात् **किलैति **क्ष्मादि-**वर्जित: **। **आदिमाद् **इव
**निःशून्य: **स्वप्नात् **स्वप्नान्तरम् **यथा **॥३।१४।११॥ *
Concepts are derived from Concepts—
though without the five elements—
from the first as.if unEmpty—
from a dream as.if in a dream. -11-
y3014.012
*अस्मादेकप्रतिस्पन्दाज्जीवा**: **संप्रसरन्ति* *ये* *। *
*सहकारिकारणानामभावाच्च* *स* *एव* *ते* *॥३।१४।१२॥*
अस्माद्_एक-प्रति-स्पन्दाज्_जीवा: संप्रसरन्ति ये ।
सहकारि-कारणानाम्_अभावाच्_च स एव ते ॥३।१४।१२॥
asmAd_eka-prati-spandAj_jIvA: saMprasaranti ye |
sahakAri-kAraNAnAm_abhAvAc_ca sa eva te ||3|14|12||
asmAd - *From him (prajA.pati)*
eka-prati-spandAt - from that one-man*y-*vibration
jIvA: saMprasaranti ye - *the jIvas profuse*
sahakAri-kAraNAnAm - *from concurrent causes *
abhAvAt ca sa eva te - *and so they are from Abhaava unBeing*. -12-
#saMprasaranti - [saMcAra*m *yAnti MoT_3,14.12] — #saMcar — saM>car - P. -
saMcarati - to go or come together, join, [concur in the mathematical
sense, coincide; to come near, appear; to go or wander about, roam, go or
ride in or on (tena); to reach to (A-s.); enter, pervade; to pass from one
to another (tasya); to issue from (tasmAt); to move, exist, be; to
practise, perform: — Caus. - saMcArayati, to cause to come together, make
to meet, bring into contact; to cause to go, set in motion; to lead about,
turn out (to graze); to cause to pass through; to let pass, hand round. —
y2.008.007 — #saMcAra — saM-cAra - m.-wandering, roaming, driving or
riding, any motion • transit, passage • passing over, transition,
transference to (comp.) • transmission (of disease), contagion • course,
path, way (also fig. = 'mode, manner') • spoor (of wild animals) • course
of life, career • a partic. class of spies • difficult progress • leading,
guiding • inciting, impelling • a gem supposed to be in the head of a
serpent • = huM-kAra • s.‑jIvin - m. - a tramp, vagabond • s.‑patha - m. -
a walk, walking-place • (in dram.) a female attendant on a king (= yavanI)
— y1.024.005,.031.005 — #sahakArin – saha-kArin – adj. - acting together,
co-operating, concurrent; — m. - a concurrent agent, expedient, assistant;
• sahakAritA-, sahakAritva-: s.-bhAva - m. concurrence, co-operation,
assistance — y3.003.026 — #pratispanda, pratispandana - n. - [flourishing
or forcing] vibration, [cf. pratisphur] – y3.003.015 — #pratisphur —
pratisphur - P. - pratisphurati - to push away, remove rv.; [to vibrate as
pratispanda]; [flourishes, <pratsphurati duSkRtam> yv1.026.018.]
**vlm.12. Hence all living souls, which are evolved from the breathing of
the Supreme Spirit, are of the same nature as their origin for want of an
auxiliary causality. (God made man in his own image, and as perfect as
himself: and this man is manas
the Brahmá, or as he is named Adam, corresponding with Adima or Adyam
purusham—the first male or Protogonus).
**VA: from this one vibration came many beings, which, because of
non-existece of their concurrent causes, are also non-existent.
**AS: The life-forms (jIvAH) that spring from the reflection of the
original saMkalpa, due to lack of any supplemental causes, they are the
same as He (sa: eva te.)
**moT. ... asmAd *eva praticchandAj *jIvA: samprasaranty* amI* | … || —
"asmAt" prajApati-nAmna: | "praticchandAt" AbhAsAt | "amI" pratyaksa*m *sphuramANA:
| "jIvAH" | "samprasaranti" saJcAra*m *yAnti | tarhi tata utpannatvena tato
bhinnA eva syur ity | atrAha "sahakArI"ti | "te" jIvA: | "sa eva" bhavanti
| na tu tato bhinnA: | kuta: | "sahakArikAraNAnAm" prAktanakarmarUpANA*m *sahakArikAraNAnAm
| "abhAvAt" | sahakArikAraNAbhAve kArya*m *kAraNarUpam eveti hi prasiddhi:
||
*asmAdekapratispandAjjIvA: saMprasaranti ye |*
*sahakArikAraNAnAmabhAvAcca sa eva te ||3|14|12|| *
*अस्माद्_**एक-**प्रति-**स्पन्दाज्_**जीवा: **संप्रसरन्ति **ये **। सहकारि-*
*कारणानाम्_**अभावाच्_**च **स **एव **ते **॥३।१४।१२॥ *
From Grandfather *prajA.pati*—
from that one-man*y-*vibration—
out of concurrent causes—all
the *jIva*s arise. So they are
out of Abhaava unBeing. -12-
y3014.013
*sahakArikAraNAnAmabhAve kAryakAraNam |*
*ekametadato nAnya: parasmAtsargavibhrama: ||3|14|13|| *
sahakAri-kAraNAnAm abhAve kArya-kAraNam |
ekam etad ato nAnya: parasmAt sarga-vibhrama: ||3|14|13||
sahakAri-kAraNAnAm - from concurrent causes
abhAve kArya-kAraNam - in the absence of constituent causes
ekam etad ato na anya: - one is this hence not another
parasmAt sarga-vibhrama: - from another comes the delusion of creation
**vlm.13. Want of a secondary agency, produces the equality of effects with
their cause; (as the fruits and flowers of trees, are of the same kind with
the parent tree, unless there rises a difference in them by cause of
engraftings). Hence the uniformity of
created things, proves the conception of their creation by a secondary
cause, to be wholly erroneous.
**VA: Cause of consequent causes being non-existent, they are not differ in
their non-existence, and so comes delusion of the world.
**AS: When there is no supplemental cause, the cause and effect are
identical, hence the creation is no different from the para - Brahma.
*sahakArikAraNAnAmabhAve kAryakAraNam |*
*ekametadato nAnya: parasmAtsargavibhrama: ||3|14|13|| *
*sahakArikAraNAnAmabhAve kAryakAraNam |*
*ekametadato nAnya: parasmAtsargavibhrama: ||3|14|13|| *
sahakAri-kAraNAnAm abhAve kArya-kAraNam |
ekam etad ato nAnya: parasmAt sarga-vibhrama: ||3|14|13||
sahakAri-kAraNAnAm abhAve kArya-kAraNam |ekam etad ato nAnya: parasmAt
sarga-vibhrama: ||3|14|13||
Having concurrent causes—in
the absence of constituent
causes—the One is this, hence not
another:—from 'another' comes
the delusion of creation -13-
y3014.014
*ब्रह्मैवाद्यो* *विराडात्मा* *विराडात्मैव* *सर्गता* *।*
*जीवाकाश**: **स* *एवेत्थं* *स्थित**: **पृथ्व्याद्यसद्यत**: **॥३।१४।१४॥*
ब्रह्मैव_आद्यो विराड्-आत्मा विराडात्मैव सर्गता ।
जीवाकाश: स एवेत्थम् स्थित: पृथ्व्य्-आद्य् असद् यत: ॥३।१४।१४॥
brahm*ai*v*a_A*dyo virAD-AtmA virADAtmaiva sargatA |
jIvAkAza: sa evettha*m *sthita: pRthv*y-*Ady asad yata: ||3|14|14||
brahma eva Adya: virAD-AtmA - *brahmA only is the self of virAj*
virAD-AtmA eva sargatA - *the self of virAj is this creation*
jIvAkAza: sa evettha*m - **and this jIva-Space is thus*
sthita: pRthv*y-*Ady asad yata: - *becomes based in the earthen elements
from this*.
**vlm.14. brahmA himself is the prime soul of Viráj and self-same with him,
and Viráj is the soul of creation and identical with it. He is the vacuous
vitality of all; and it is from him that the unreal earth and other things
have their rise. (Viráj is the spirit of God diffused in nature).
**MoT. … — "brahma eva" brahmatattvam ev"Adya: virADAtmA" virATsvarUpo
paramAtmA | bhavati | "virADAtmA eva sargatA" sarga: | bhavati |
pAdapUraNArtho bhAva-pratyaya: | upasaMhAra*m *karoti "jIve"ti | "sa"
pUrvokta: | "jIvAkAza" "eva" cetyatva-Adi-tanmAtra -
antavalitacin.mAtrAkhya: "jIvAkAza eva" | "itthaM"
prajApatyAdisargarUpeNa | "sthito" bhavati | atra hetum Aha "pRthv*y-*Adi"
iti | "yataH" yasmAt kAraNAt | "pRthvyAdi asat" bhavati ||
*brahmaivAdyo virADAtmA virADAtmaiva sargatA | *
*jIvAkAza: sa evetthaM sthita: pRthvyAdyasadyata: ||3|14|14||*
*ब्रह्मैव_**आद्यो **विराड्-**आत्मा **विराडात्मैव **सर्गता **। **जीवाकाश: **स
**एवेत्थम् **स्थित: **पृथ्व्य्-**आद्य् **असद् **यत: **॥३।१४।१४॥ *
*brahmA only is the Self of virAj; *
*the self of virAj is this creation;—*
*this jIva-Space thus becomes based in the earthen elements *
*arising from this. *
-14-
y3014.015
*राम* *उवाच* *।*
*किं* *स्यात्परिमितो* *जीवो* *राशिराहो* *अनन्तक**: **।*
*आहोस्विदस्त्यनन्तात्मा* *जीवपिण्डोऽचलोपम**: **॥३।१४।१५॥*
**राम उवाच ।
किम् स्यात् परिमितो जीवो राशिर् आहो अनन्तक: ।
आहो-स्विद् अस्त्य् अनन्त.आत्मा जीव-पिण्डो अ.चल-उपम: ॥३।१४।१५॥
**rAma uvAca |
ki*m *syAt parimito jIvo rAzir Aho anantaka: |
Aho-svid asty ananta.AtmA jIva-piNDo a.cala-upama: ||3|14|15||
rAma uvAca - RAMA:
ki*m *syAt parimita: jIva: - Are we supposed to define the *jIva* as
rAzir Aho anantaka: - a ray like a boundless entity?
Aho-svid asty anantAtmA - even a boundless Self?
jIva-piNDa: acala-upama: - the *jIva*-lump is like a mountain? —
#parimita — adj. - measured, regulated; moderate, sparing; — p.‑katha -
adj. - of measured discourse, speaking little; - tva n.-moderation, limited
condition; - bhuj, - tAhAra adj. - eating sparingly, abstemious; - bhojana
n.-moderation in eating, abstemiousness.; paramitAbharaNa adj. - moderately
adorned; - tAyus adj. - shortlived; - tecchatA f. - moderation in desire.
#Aho — ind. interj, - an interjection, of asking and of doubt, "Is that
so...?". - #Ahosvit — Aho-svit - ind. - an interrogative particle (often
after kim e.g <kim IzvarAnapekSikam Aho svid IzvarApekSam>, "is it
independent of God or dependent on God?"
**VA: Are jivas endless many or it is (one) endless Self? or jiva is like a
stone of the great mountain? (part of the whole)
**AS: Is a life-form (jIva) a limited entity or infinite? Or perhaps
(Ahosvid) is the infinite soul like a mountain of life-forms. Thus, the
question is whether the life forms are separate entities of small or large
size or a single unit like a single organism.
**vlm.15. Ráma said:—Tell me, whether the living soul, is a limited thing
or an unlimited mass of life; or does the unbounded spirit of God, exist in
the shape of a mountainous heap of living souls: (i. e. whether it is to be
taken in a collective or integral sense, and whether it forms a
totality—samashti existent in the Divinity, of which all individual souls
are either as parts vyashti or separate existences).
**MoT. sarveSA*m *bhUta-jAtAnA*m *saMsAra-vyavahAriNAM, prathamo 'sau
pratispandaz citta-deha: svatodaya: | asmAt pUrvAt pratispandAd
ananyaitat-svarUpiNI, iya*m *pravishRtA sRSTi: spanda-sRSTir ivAnilAt
[y3.014, 015] — 'The ultimate entity is a mere entity of pure conceiving
[saMkalpa-puruSa].' || Concept-Person — | ||... jIvAkAza iti zrutvA
kiJcit saMzayam Apanna: zrIrAma: pRcchati — ki*m *syAt parimito jIvarAzir …
||— "jIvarAziH" jIvAkAzatvenokta: jIvapuJja: | "parimita: ki*m *syAt Aho
anantakaH" aparimita: syAt | "Ahosvit anantAtmA jIvapiNDa: acala-upamaH"
parvataprakhya: | "asti" | "rAziH" bhinnatvena vartamAnAnA*m *samUha: |
"piNDaH" mRtpiNDavat eka eva kazcij jIvamaya: piNDa iti bheda: ||
***rAma uvAca | *
*kiM syAtparimito jIvo rAzirAho anantaka: |*
*AhosvidastyanantAtmA jIvapiNDo'calopama: ||3|14|15|| *
*****राम **उवाच **। **किम् **स्यात् **परिमितो **जीवो **राशिर् **आहो **अनन्तक:
**। **आहो-**स्विद् **अस्त्य् **अनन्त.**आत्मा **जीव-**पिण्डो **अ.**चल-**उपम:
**॥३।१४।१५॥ *
RAMA:
Are we supposed to define this
*jIva* as a ray of boundless
entity?— even a boundless Self? —
or is the *jIva*-lump stoneStill? -15-
y3014.016
*धारा**: **पयोमुच* *इव* *शीकरा* *इव* *वारिधे**: **।*
*कणास्तप्तायस* *इव* *कस्मान्निर्यान्ति* *जीवका**: **॥३।१४।१६॥*
धारा: पयोमुच इव शीकरा इव वारिधे: ।
कणास् तप्तायस इव कस्मान् निर्यान्ति जीवका: ॥३।१४।१६॥
dhArA: payomuca iva zIkarA iva vAridhe: |
kaNAs taptAyasa iva kasmAn niryAnti jIvakA: ||3|14|16||
dhArA: payomuca: iva - *As the clouds are full of water *
zIkarA iva vAridhe: - *the rains are full of showers*
kaNAs tapta-Ayasa iva - *as the blacksmith's forge is full of sparks? *
kasmAn niryAnti jIvakA: - *Where do the jIva entities come from?*
**vlm.16. Are these living souls like showers of rain-water falling from
above, or as the drizzling drops of waves in the vast ocean of creation, or
as the sparks of fire struck out of a red-hot iron, and from whence they
flow, and by whom they are emitted.
**MoT. ... "dhArA" jala-dhArA: | "zIkarAH" jalakaNA: | "taptAyasaH"
vahnyabhijvalitAt ayasa: | "kaNAH" vahnimayA: lezA: | "kasmAd" iti |
jIvarAze: jIvapiNDasya vAnaGgIkAre eteSA*m *niryANa*m *na sambhavatIti
bhAva: ||
*dhArA: payomuca iva zIkarA iva vAridhe: | *
*kaNAstaptAyasa iva kasmAnniryAnti jIvakA: ||3|14|16|| *
*धारा: **पयोमुच **इव **शीकरा **इव **वारिधे: **। **कणास् **तप्तायस **इव **कस्मान्
**निर्यान्ति **जीवका: **॥३।१४।१६॥ *
*As the clouds are full of water? *
*As the rains are full of showers? *
*As the blacksmith's forge is full of sparks? *
*Where do the jIva entities come from? *
-16-
y3014.017
*इति* *मे* *भगवन्ब्रूहि* *जीवजालविनिर्णयम्* *।*
*ज्ञातमेतन्मया* *प्रायस्तदेव* *प्रकटीकुरु* *॥३।१४।१७॥*
इति मे भगवन्_ब्रूहि जीव-जाल-विनिर्णयम् ।
ज्ञातम्_एतन्_मया प्रायस्_तद्_एव प्रकटी.कुरु ॥३।१४।१७॥
iti me bhagavan_brUhi jIva-jAla-vinirNayam |
jJAtam_etan_mayA prAyas_tad_eva prakaTI.kuru ||3|14|17||
iti me bhagavan brUhi - *Tell me this, bhagavan *
jIva-jAla-vinirNayam - *the rules of this jIva-net *
jJAtam etan mayA prAyas - *this plan being known by me *
tad eva prakaTI-kuru - *that indeed make plain. *-17-
**MoT. he "bhagavan" tva*m *| "iti" pRSTa*m *| "jIvajAlavinirNaya*m *me
brUhi" | etAvad uktvA tvayA ki*m *na zrutam ity | atrAha "jJAtam" iti |
"mayA etat prAyaH" bAhulyena | "jJAtam" | na tv azeSeNAta: "tad eva
prakaTIkuru" yenAzeSeNa jAnAmIti bhAva: ||
**vlm.17. Tell me sir, the truth concerning the profusion of living souls,
and though I have a partial knowledge of it, I require it to be more fully
and clearly explained by you.
*iti me bhagavanbrUhi jIvajAlavinirNayam | *
*jJAtametanmayA prAyastadeva prakaTIkuru ||3|14|17|| *
*इति **मे **भगवन्_**ब्रूहि **जीव-**जाल-**विनिर्णयम् **। **ज्ञातम्_**एतन्_**मया
**प्रायस्_**तद्_**एव **प्रकटी.**कुरु **॥३।१४।१७॥ *
So tell me this, Lord *bhagavan*—
the rules of this *jIva*-net: make
them clear, so that I understand.
Explain; make them, please, plain to me. -17-
y3014.018
***vasiSTha uvAca | *
*eka eva na jIvo'sti rAzInAM sambhava: kuta: |*
*zazazRgaM samuDDIya prayAtIva hi te vaca: ||3|14|18|| *
**vasiSTha uvAca |
ek*a* eva na jIvo_asti rAzInA*m *sambhava: kuta: |
zaza‑zRGga*m *samuDDIya prayAti_iva hi te vaca: ||3|14|18||
vasiSTha uvAca - *_vasiSTha said: *
eka: eva - *One only* — or eke eva in the One indeed
na jIva: asti - *there is no jIva *
rAzInA*m *sambhava: kuta: - *whence is the arising of its rays? *
zaza‑zRGga*m *samuDDIya - *Rabbit-horns, flying about *
prayAti iva hi te vaca: - *is this where your words are going?* -18-
**moT. ... paramArtha-tas "eka eva jIvo nAsti" | tvatpRSTAnA*m *"rAzInA*m *sambhava:
kutaH" syAt | etat-praznasy*a-a*sambaddh*a-a*rthatva*m *kathayati "zaze"ti
| "zazazRGga*m *samuDDIya prayAti iti" eta*d-*vacana-sadRza*m *| "te vacaH"
asti | Adau zazazRGgam eva nAsti | kA kathA ta*d-*uDDayanasya | tathA jIva
eva nAsti | kA kathA tadrAzyAder iti bhAva: ||
#samuDDIya — flying around — <zaza‑zRGga*m *samuDDIya prayAtIva hi te
vacaH> #uDDIna adj. flown up, flying up mbh.; uDDInam n. flying up, soaring
—
**vlm.18. Vasishtha replied:—There being but one living soul
of the universe, you can not call it a multitude. Your question
therefore is quite out of place, as the query about the horns of
hares, (which do not exist in nature).
**VA: here is no one jiva, nor great many - and how jiva could be at all?
It is just a word, way of saying, just like rabbit’s horns.
**AS: Both meanings are off. It says this:
There is not a single jIva (in true existence), so where is the possibility
of a heap of them?
Your speech is leaping over the horn of a rabbit! (Since the horn of a
rabbit is non existent, this question is ridiculing the question itself!)
This is in response to Rama's question asking where do these multitudes of
jIvas spring from?
***vasiSTha uvAca | *
*eka eva na jIvo'sti rAzInAM sambhava: kuta: |*
*zazazRgaM samuDDIya prayAtIva hi te vaca: ||3|14|18|| *
VASISHTHA:
In One‑only, or onl*y-*One, there is no *jIva*—whence is this arising of
its sparks? —Rabbit-horns, flying through limted space:—is this where your
words are going? -18-
````y3014.019
*na jIvo'sti na jIvAnAM rAjaya: santi rAghava |*
*na caika: parvataprakhyo jIvapiNDo'sti kaz.cana ||3|14|19|| *
na jIvo_asti na jIvAnA*m *rAzaya: santi rAghava |
na ca_eka: parvata-prakhyo jIva-piNDo_asti kaz.cana ||3|14|19||
na jIva: asti - *There is no jIva *
na jIvAnA*m *rAzaya: santi - *there are no jIva-Rays *
rAghava - *o scion of raghu *
na ca eka: parvata-prakhya: - *nor anything resembling a mountain *
jIva-piNDa: asti kaz.cana - *this lump of jIva is not anyhow. *
**moT. ... paramArthata: sarvasya zuddha-cin.mAtraikamayatvAt "jIvo nAsti"
| he "rAghava" | "jIvAnAM" " rAzayo na santi" | "na ca eka: kaz.cana
parvataprakhya: jIvapiNDo 'sti" | ataz ca tvatprazno 'ya*m *na yukta iti
bhAva: ||
#piNDa — m. — any round mass or heap, clod, lump, piece (cf. <ayaH-p.>.,
<mAMsa> &c.) rv. (only i.162.19 and here applied to lumps of flesh); a lump
of food, mouthful; (esp.) a ball of rice or flour &c. offered to the pitRs
or deceased ancestors, a `zrAddha oblation; food, subsistence; any solid
mass, the body; power, force, an army; [piNDI->bhU — to become embodied, <ci
*d-*vedhitAni sarvANi kSaNAt piNDI-bhavanti> y3.012.030] — piNDau —m.du. —
the fleshy parts of the shoulder situated above the collar-bone. —
y2.017.017 —
**vlm.19. There are no detached living souls, O Ráma, nor are they to be
found in multitudes any where, nor was there a mountainous heap of souls
known to have existed at any time.
*na jIvo'sti na jIvAnAM rAjaya: santi rAghava |*
*na caika: parvataprakhyo jIvapiNDo'sti kaz.cana ||3|14|19|| *
There is no *jIva*, nor are there
'*jIva*-Rays', scion of *raghu*.
It's not an unmoving mountain:—
this *jIva*-lump does not exist! -19-
***rAma uvAca | *
*kiM syAtparimito jIvo rAzirAho anantaka: |*
*AhosvidastyanantAtmA jIvapiNDo'calopama: ||3|14|15 ||3|14|*
**rAma uvAca |
ki*m *syAt parimito jIvo rAzir Aho anantaka: |
Aho-svid asty ananta.AtmA jIva-piNDo a.cala-upama: ||3|14|15 ||3|14|
````y3014.020
*jIvazabdArthakalanA: samastakalanAnvitA: |*
*neha kAzcana santIti nizacayo'stu tavAcala: ||3|14|20|| *
jIva-zabdArtha-kalanA: samasta-kalana-AnvitA: |
na_iha kAz.cana santi_iti nizcayo_astu tava_acala: ||3|14|20||
jIva-zabd*a-a*rtha-kalanA: - *jiva-word-meaning-impulses*
samasta-kalan*A-a*nvitA: - *every-impulse-possessed *
na iha kAz.cana santi iti - *there's nothing such here whatever *
nizcaya: astu tava acala: - *be free of doubt and still.* -20-
**MoT. … | na ca kAz.cana santIti … || — "taveti nizcayaH" aya*m *nizcaya:
| "acalaH" sthiro | "'stu" | "iti" ki*m *| "iti jIva-zabdArtha-kalanAH" |
tA: "samastakalanAnvitAH" samastAbhi: ahambhAvAdi-kalanAbhi: anvitA: | "na
santi" ||3|14| MoT_3,14.20 ||3|14|
**vlm.20. Living soul is but a fictitious word, and it is heaped with many
fictions, all of which, you must know for certain, do not apply to the soul.
*jIvazabdArthakalanA: samastakalanAnvitA: |*
*neha kAzcana santIti nizacayo'stu tavAcala: ||3|14|20|| *
The word '*jIva*' means impulses
that constitute everything.
There's nothing here, as such, at all:
knowing that, free of doubt, be still. -20-
y3014.021
*zauddhacinmAtramamalaM brahmAstIha hi sarvagam |*
*tadyathA sarvazaktitvAdvindate yA: svayaM kalAm ||3|14|21|| *
zuddha-cin.mAtram_amala*m *brahma_asti_iha hi sarvagam |
tad_yathA sarva.zaktitvAd_vindate yA: svaya*m *kalAm ||3|14|21||
zuddha-cin.mAtram - *Pure-cit-only *
amala*m - **spotless*
brahma asti iha hi sarvagam - *brahman is here omnipresent *
tad yathA sarva.zaktitvAd - *That as from all-zakti-ness *
vindate yA: svaya*m *kalAm - *who finds his own constitution/attribute*.
-21-
#kalA — a small part of anything, any single part or portion of a whole,
esp. a sixteenth part; a digit or one-sixteenth of the moon's diameter;
(personified as a daughter of `kardama and wife of `marIci); the esoteric
number <16>; interest on capital; a division of time (said to be 1/900 of a
day or 1-6 minutes; or 1/1800 of a day or 0-8 minutes; or 2 minutes and 26
54/201 seconds; or 1 minute and 35 205/301 seconds, or 8 seconds); (in
prosody) a syllabic instant; a term for the seven substrata of the elements
or `dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile,
and semen; but according to Hemacandra, `rasa, "chyle", `asthi "bone", and
`majjan, "marrow", take the place of phlegm, urine, and bile); an atom
(there are 3015 `kalAs or atoms in every one of the six DhAtus, not
counting the rasa, therefore in all 18090); (with `pAzupatas) the elements
of the gross or material world. — y1.026.032
**vwv.1277-78/3.14.21-22. There is here the al*l-*pervading Brahman which
is stainless and is merely pure Conscousness. A that (Brahman), on account
of its al*l-*powerful nature, itself acquires whatever parts (by ideation),
whether formless or with form, in sucession to mere consciousness, like a
fully blossomed creeper, it perceives only that immediately.
**vlm.21. There is but one pure and immaculate Brahma, who is mere
Intellect (chinmátram) and all pervasive. He assumes to himself all
attributes by his almighty power. (Here Brahma is represented not only as
Omniscient and Omnipotent; but as
saguna also by his assumption of all attributes).
**MoT. ... zuddha*m *cin.mAtram amala*m *… | … vindate yA*m *svaya*m *kalAm
|| - "hi" nizcaye | "zuddha*m *cin.mAtraM" zuddhacin.mAtrasvarUpam | ata
ev"Amala*m *brahmAsti" | katham-bhUta*m *| "sarvagam"
samastadezakAlavyApakam | tata: kim ity | atrAha "tad" iti | "tat" brahma |
"sarva.zaktitvAt" yata: sarvazaktir asti | tata: "yAM" jIvAdimayI*m *|
"kalAM" kalanA*m *| "yathA" yena prakAreNa | "svayaM" svena | na tu
pAratantryeNa | "vindate" sva.upalabdhi-viSaya*m *karoti | katham-bhUtA*m *"kalAM"
| "cin.mAtrAnukrameNa" cin.mAtraparipATyA | "latAm iva" latAvat |
"sampraphullAM" vikasitA*m *| cin.mAtrasya - eva hIya*m *paripATI yat
kalanA: vikAsayati | "nanu" nizcaye | "tAM" kalanA*m *| "mUrtAm amUrtA*m *vA"
sthUlA*m *sUkSmA*m *v"Azu" tasminn eva kSaNe | "prapazyati" sampannAm eva
pazyati | tathA ca | jIva: paramArthata: svaya*m *siddho nAsti | kasya
rAzitA piNDatA vA bhaved iti bhAva: ||
*zauddhacinmAtramamalaM brahmAstIha hi sarvagam |*
*tadyathA sarvazaktitvAdvindate yA: svayaM kalAm ||3|14|21|| *
Pure *cit* only, immaculate,
Brahman is here omnipresent.
Out of its *zakti* Power, it seems
to find its constitution here. -21-
````y3014.022
*cinmAtrAnukrameNaiva sampraphullalatAm iva | *
*nanu mUrtAmamUrtAM vA tAmevAzau prapazayati ||3|14|22|| *
cin.mAtr*a-a*nukrameNa_eva sampraphulla-latAm_iva |
nanu mUrtAm_amUrtA*m *vA tAm_ev*a_A*zu prapazyati ||3|14|22||
cin.mAtr*a-a*nukrameNa eva - *cit-only in this very process *
sampraphulla-latAm_iva - *like an overblown vine *
nanu mUrtAm amUrtA*m *vA - *and so with or without form *
tAm eva Azu prapazyati - *that very thing appears.* -22-
**vwv.1277-78/3.14.21-22. There is here the al*l-*pervading Brahman which
is stainless and is merely pure Conscousness. A that (Brahman), on account
of its al*l-*powerful nature, itself acquires whatever parts (by ideation),
whether formless or with form, in sucession to mere consciousness, like a
fully blossomed creeper, it perceives only that immediately.
**vlm.22. The living soul is viewed by many to evolve itself from the
intellect into many visible and invisible forms (múrta-mútam); just as a
plant is seen to develope itself into its fruits and flowers.
**MoT. … sampraphul*lAm* latAm … || — "hi" nizcaye | "zuddha*m *cin.mAtraM"
zuddhacin.mAtrasvarUpam | ata ev"Amala*m *brahmAsti" | kathambhUta*m *|
"sarvagam" samasta-deza-kAlavyApakam | tata: kim ity | atrAha "tad" iti |
"tat" brahma | "sarvazaktitvAt" yata: sarvazaktir asti | tata: "yAM"
jIvAdimayI*m *| "kalAM" kalanA*m *| "yathA" yena prakAreNa | "svayaM" svena
| na tu pAratantryeNa | "vindate" svopalabdhiviSaya*m *karoti | kathambhUtA*m
*"kalAM" | "cin.mAtrAnukrameNa" cin.mAtraparipATyA | "latAm iva" latAvat |
"sampraphullAM" vikasitA*m *| cin.mAtrasyaiva hIya*m* paripATI yat kalanA:
vikAsayati | "nanu" nizcaye | "tAM" kalanA*m *| "mUrtAm amUrtA*m *vA" sthUlA*m
*sUkSmA*m *v"Azu" tasminn eva kSaNe | "prapazyati" sampannAm eva pazyati |
tathA ca | jIva: paramArthata: svaya*m *siddho nAsti | kasya rAzitA piNDatA
vA bhaved iti bhAva: ||
*cit*-only in this process grows
like a boundless blossoming vine:—
so, whether with or without form,
in *cit* that very thing appears. -22-
````y3014.023
*jIvo buddhi: kriyAspando manodvitvaikyamityapi | *
*svasattAM prakacantIM tAM niyojayati vedane ||3|14|23|| *
jIvo buddhi: kriyA-spando mano-dvitv*a-a*ikyam_ity_api |
sva.sattA*m *prakacantI*m *tA*m *niyojayati vedane ||3|14|23||
jIva: buddhi: kriyA-spanda: - *jIva, Buddhi, Energic Action,*
manas dvitv*a-a*ikyam iti api - the *manas* mind is api dua*l-*single
sva.sattA*m *prakacantI*m *tA*m - *the own-Suchness pra-manifesting
niyojayati vedane - is harnessed in Vedana Knowldge —
**vlm.23. They add to their knowledge of the soul the attributes of the
living principle, understanding, action, motion, mind and unity and
duality, as.if these appertain to its nature.
**AB. ... tad brahmaiva vedane niyojayati | viSayI-karotIti yAvat ||3|14|
*jIva*, Buddhi, Spandic Action,—
the dua*l-*single *manas* Mind—
these are the manifesting self-
Suchness taught in philosophy. -23-
*jIvo buddhi: kriyAspando manodvitvaikyamityapi | *
*svasattAM prakacantIM tAM niyojayati vedane ||3|14|23|| *
*sA'buddhaiva bhavatyevaM bhavedbrahmaiva bodhata: | *
*abodha: prekSayA yAti nAzaM na tu prabudhyate ||3|14|24|| *
jIvo buddhi: kriyA-spando mano-dvitv*a-a*ikyam_ity_api |
sva.sattA*m *prakacantI*m *tA*m *niyojayati vedane ||3|14|23||
sA_a-buddh*A_e*va bhavaty_eva*m *bhaved_brahm*ai*va bodhata: |
a-bodha: prekSayA yAti nAza*m *na tu prabudhyate ||3|14|24||
````y3014.024
*sA'buddhaiva bhavatyevaM bhavedbrahmaiva bodhata: | *
*abodha: prekSayA yAti nAzaM na tu prabudhyate ||3|14|24|| *
sA_a-buddh*A_e*va bhavaty_eva*m *bhaved_brahm*ai*va bodhata: |
a-bodha: prekSayA yAti nAza*m *na tu prabudhyate ||3|14|24||
sA abuddhA eva bhavaty eva*m - **So that [vedana which] becomes only/thus
ignorance*
bhaved brahma eva bodhata: - *becomes Brahman after realization*
abodha: prekSayA yAti - *unRealizing comes with beholding *
nAza*m *na tu prabudhyate - but not destruction he ???? who prealizes?
#prekSA - pra-IkSA - f. - seeing, viewing, beholding, regarding, looking on
(at a performance) (often en*d-*comp., cf. dharma-p., mukha-p.) • a sight
or view (esp. a beautiful sight or view) • (en*d-*comp.) the being
understood or meant as • circumspection, consideration, reflection —
#prekSAgAra —p.‑AgAra - m/n. - a pla*y-*house, theatre — #prekSaka -
pra-IkSaka - adj.-ikA - looking at, viewing or intending to view R. •
considering, judging • m. a spectator, member of an audience • - kerita
adj. (a word) uttered by a spectator — #prekSAkArin - kArin - adj. - one
who acts with deliberation — #prekSaNaka - adj. - looking at, a spectator •
n.a spectacle, show (as opp. to reality) — #prekSaNika — adj. = prec, adj.
• m. - an actor (?) Vet • - A f. - a woman fond of seeing shows —
#prekSaNIya — adj. — to be seen, visible • (ifc.) looking like, resembling
• worth seeing, sightly, beautiful to the view • n.— a show, spectacle • -
ka n.= prec. • - tama and - tara adj. — most and more sightly or beautiful
• - tA f. — sightliness, beautifulness — y2.016.012 — #prabudh - pra>budh -
prabudhyate - gauDapAda kArikA (I.16) says : <anAdi-mAyayA supto yadA jIva:
prabudhyate | ajam … budhyate tadA ||3|14|> 'When the *jIva* prabudhyate
beginningless Maya in dream, then he budhyate the unborn…' net —
contemplates (?) —
**VA: All this is ignorance only, knowledge is in knowing it is only
Brahman. Seeing in ignorance leads to destruction only, not realization.
**AS:
The "sA" refers to brahmasattA - the reality of Brahma.
That reality when not realized (abuddhA eva) becomes illusory like this,
but with realization, becomes Brahma itself!
Ignorance (abodhaH) when examined *(prekSayA) gets destroyed, and does not
become "understood".
A great analogy appears in verse 25 below.
**vlm.24. But all this is caused by ignorance, while right understanding
assigns them to Brahma. The ignorant are bewildered by these distinct views
(of the soul), and will not be awakened to sense.
Philosophizing ignorance
becomes Brahman when realized;
Perception does not realize
but leads only to destruction.
-24-
y3014.025
*yathAndhakAro dIpena prekSyamANa: praNazayati |*
*na cAsya jzAyate tattvamabodhasyaivameva hi ||3|14|25|| *
yathA_andhakAro dIpena prekSyamANa: praNazyati |
na ca_asya jJAyate tattvam abodhasya_evam eva hi ||3|14|25||
yathA andhakAra: dIpena - *as.if made-blind by light *
prekSyamANa: praNazyati – *being seen, it is destroyed *
na ca asya jJAyate tattvam abodhasya - *and not by such nonRealization is
Thatness known *
evam eva hi - *so indeed it is. *
**vlm.25. These different believers are lost (in their various views), as
the light is lost under darkness. They will never come to the knowledge of
truth as it is the case with the ignorant.
**VA: As darkness is destroyed by the light, the notion of seen destroys a
man
and, being ignorant, indeed, he does not know truth.
**AS: yathA andhakAra: dIpena - as darkness by a lamp - prekSyamANa:
praNazyati - being seen (prekSyamANa: is the passive participle!) is
destroyed - ca na asya abodhasya jJAyate tattvam - and (ca) the true nature
(tattvam) of this ignorance (abodhasya ) does not arise - does not become
apparent - evam eva hi - indeed in likewise manner (it also just gets
destroyed!) The great analogy is that a lamp is only capable of removing
the darkness, not explaining it!
**MoT. ... "yathAndhakAra: dIpena prekSyamANaH" draSTum Arabdha: |
"praNazyati" | "asya" andha-kArasya | "tattvaM" svarUpa*m *| "na ca
jJAyate" | puruSeNeti zeSa: | dArSTAntike yojayati "abodhasye"ti | "hi"
nizcaye | "'bodhasya" ajJAnasy"aivam eva tattva*m *na jJAyate" ity artha:
||
*yathAndhakAro dIpena prekSyamANa: praNazayati |*
*na cAsya jzAyate tattvamabodhasyaivameva hi ||3|14|25|| *
yathA_andhakAro dIpena prekSyamANa: praNazyati |
na ca_asya jJAyate tattvam abodhasya_evam eva hi ||3|14|25||
Perception is a blinding light:
beholding it, you are destroyed.
Not at all by such ignorance
is the eternal Thatness known. -25-
y3014.026
*evaM brahmaiva jIvAtmA nirvibhAgo nirantara: |*
*sarvazaktiranAdyanto mahAcitsArarUpavAn ||3|14|26|| *
eva*m *brahma_eva jIvAtmA nirvibhAgo nirantara: |
sarvazaktir anAdyanto mahAcit-sAra-rUpavAn ||3|14|26||
eva*m *brahma eva jIvAtmA - *So the jIva-self is just brahman*
nirvibhAga: nirantara: - *without division or interior*
sarvazakti: anAdyanta: - *all-powerful, limitless*
mahAcit-sAra-rUpavAn - *in the form of the Great cit-Essence.* -26-
**vlm.26. Know brahmA himself as the living soul without any divisibility
or distinction. He is without beginning or end. He is omnipotent, and is of
the form of the great Intellect which forms his essence.
**MoT. jIvasya brahmatvam upasaMharati — … mahAcitsArarUpa*dhRt* ||3|14| —
"evaM" pUrvoktaprakAreNa | "jIvAtmA brahma - eva" bhavati |
brahmatvApAdakAny asya vizeSaNAny Aha "nirvibhAga" iti | "nirvibhAgaH"
vibhAga-rahita: | na hi jIvasvarUpe kazcid vibhAgo 'sti niravayavatvAt |
"nirantaraH" prakAza-nirbharitatvena madhye 'vakAzahIna: | "sarva.zaktiH"
sarvazaktitva*m *cAsya svapnAdau pratyakSa-dRSTam eva | "anAdyantaH"
Adyanta-rahitatva*m *cAsyAdyantaparicchedakatvenaiva siddham | na hi
paricchedya: paricchedakasya pariccheda*m *kartu*m *zaknoti |
"mahAcit-sAra-rUpa-dhRt" | "mahAcit" vimarza-zakti: | tasyA: "sAraH"
prakAza: | tasya rUpa*m *dhArayati "mahAcitsArarUpadhRt" | prakAza-svarUpa
ity artha: ||3|14| MoT_3,14.26 ||3|14|
The *jIva*-self is just Brahman
without parts or interior,
al*l-*powerful, and limitless,
the form of the Great *cit*-Essence. -26-
y3014.027
*sarvAnaNutayA tvasya na kvacidbhedakalpanA |*
*vidyate yA hi kalanA sA tadevAnubhUtita: ||3|14|27|| *
sarvAn_aNutayA tv_asya na kva.cid bheda-kalpanA |
vidyate yA hi kalanA sA tad eva_anubhUtita: ||3|14|27||
sarva - *All*
an.aNutayA tv asya - *by its lack of atomicity*
na kva.cid bheda-kalpanA – is *not anyhow distinct*-*Kalpana Fancy *
vidyate yA hi kalanA - *is known ! the Kalana Moment*
sA tad eva anubhUtita: — *that is only That experienced. -2*7-
**VA: it is the tiniest nature of all, where no imaginary divisions (ever
possible), and vibrations in it are known as experiences.
**AS: Being an-aNu everywhere, i.e. being all pervasive, it (Brahma) cannot
be differentiated from anything. Whatever creation exists, by experience,
it is it Brahma).
**vlm.27. His want of minuteness (i. e. his fulness) in all places,
precludes his distinctive appellations every where. Whatever attributes are
given him (by fiction), are all to be understood to mean brahmA himself.
**MoT. … na *kAcid* bhedakalpanA … || — "tu" vizeSe | "'sya" brahmaNa: |
"sarvAnantatayA" sarvaz cAsAv anantaz ca "sarva.anantaH" | tasya bhAva:
"sarvAnantatA" | tayA | "kAcid bhedakalanA" bhedAkArA kalanA | bheda iti
yAvat | "nA"sti | sarva.rUpasya - anantasya ca bhedAyogAt | na hi ghaTa-Ad
*y-*apekSayA - anantasya ghaTa-zarAvAdisarva.rUpasya mRdAde: ghaTabhedo
yukta: | nanu sarvatvam anantatva*m *ca asarvAt sAntAc ca bhedakam eva |
tathA ca tAbhyAm eva tasya bheda: sampadyata ity | atrAha "vidyata" iti |
"hi" yasmAdarthe | "yA kalanA" bhedakalanA | "vidyate" | "sA tad eva"
brahmaiva | bhavati | kuto | "'nubhUtitaH" anubhUtisvarUpata: | aya*m *bhAva:
| yA kAcit kalanAsti sAnubhUtA na vA | na cet sA svayam asiddhA brahmaNi
bheda*m *katha*m *kuryAt | anubhUtA cet tarhi anubhavarUpaivAnubhavasya ca
cidrUpatvena brahmatva*m *siddham eveti | brahmaiva sA bhaved iti ||
Everything that we know is just
atomic Kalpana-Fancy
seen as a present moment that
is only That, experienced. -27-
````y3014.028
***rAma uvAca | *
*evametatkatham brahmannekajIveccayAkhilA: |*
*jagajjIvA na yujyante mahAjIvaikatAvazAt ||3|14|28|| *
**rAma uvAca |
evam_etat_katha*m *brahman-n_eka-jIva-icchayA_akhilA: |
jaga*j-*jIvA na yujyante mahA.jIva-ekatA-vazAt ||3|14|28||
rAma uvAca - *rAma: *
evam etat katha*m *brahman - So, *brAhmaNa*, how is it that
eka-jIva-icchayA - *by the will of one jIva*
akhilA: jaga*j-*jIvA: - *all the world-jIvas *
na yujyante - *are not united [with him] *
mahAjIva-ekatA-vazAt - *because of the Oneness of the Great jIva*.
**vlm.28. Ráma asked:—How comes it, O Bráhman? that the
totality of the living souls in the world, is guided by the will
of one universal soul, which governs the whole, and to which
all others are subject.
**MoT. ... jaga*j-*jIvA anye sarve jIvA: ... — he "brahman" | "etat"
tvayoktam | "evaM" bhavati | satyam eva bhavatIty artha: | sarveSA*m *jIvAnA*m
*tatra-eka-jIva-icch*A-a*nuvartitvam AzaGkate | "katham" iti | "akhilA:
jagajjIvAH" | jagati sthitA jIvA: "jaga*j-*jIvAH" | "mahAjIvaikatAvazAt" |
"mahAjIvena" cetyatva-Adi-tanmAtr*a-a*nta-prapaJca-valita-cin.mAtra-Akhya-mahAjIvena
| yA "ekatA" aikya*m *| tasyA: "vazAt" vazena | "eka-jIva-icchayA" ekasya
kasyApi sAmAnya-jIvasya - icchayA | "katha*m *na yujyante" | aya*m *bhAva:
| sarveSA*m *jIvAnA*m *proktasvarUpamahAjIvaikamayatve ekasmin jIve
uditayecchayA sarveSA*m *jIvAnA*m *yogo yukta: ||
*rAma: *
Well, Brahmana, if there is this
One Great *jIva*, how can it be
that all we multifarious
*jIva*s are not at one with him? -28-
````y3014.029
***vasiSTha uvAca | *
*mahAjIvAtma tadbrahma sarvazaktimayAtmakam |*
*sthitaM yatheccameveha nirvibhAgaM nirantaram ||3|14|29|| *
**vasiSTha uvAca |
mahA-jIv*a.A*tma ta*t_*brahma sarva.zakti.may*a=A*tmakam |
sthita*m *tatheccham eveha nirvibhAga*m *nirantaram ||3|14|29||
vasiSTha uvAca - *VASISHTHA:*
mahA-jIva.Atma - *The Great-**jIva** .self*
tad brahma - *that is Brahman the Immensity*
sarva.zakti.may*a=A*tmakam – *all-zakti.made=entity*
sthita*m *tatheccham eva iha - *situate as wish/will even here*
nirvibhAga*m - **without distinctions*
nirantaram - *or divisions*.
**moT. — … | sthita*m yathe*ccham eveha… || — "mahA-jIvAtma" mahA-jIva: |
"tat brahma iha yathecchaM" svecchAsadRza*m *| "sthitaM" bhavati | "tat
brahma" kathambhUta*m *| "sarvazaktimayAtmakam" | "sarvazaktimayaH"
sarva.zakti-nirbhara: | "AtmA" yasya | tat | tAdRzam |
sarvazaktimayAtmakatva*m *ca brahmaNa: sarvazaktInA*m *tata evotthAnAt |
puna: katham-bhUta*m *| "nirvibhAgaM" akhaNDasvarUpatvena vibhAgAn
niSkrAntam | puna: kathambhUta*m *| "nirantaram" prakAzAkhyasArabharitam ||
#yatheccha — yathA‑iccha - adj. - ['according to which wish"] agreeable to
wish or desire; — beg.-comp. or yatheccham, yathecchayA, yathecchakam -
ind. - according to wish, at will or pleasure, agreeably. — tatheccha -
["according to that wish"] <sthita*m *tatheccham eva iha> ###``````y3014.029
—
**vlm.29. Vasishtha replied:—brahmA the great living soul and
Omnipotent power, remained from eternity with his volition
(satya sankalpa—fixed determination) of creation, without partition
or alteration of himself.
VASISHTHA:
That Great *jIva*, that is only
the Brahman Immensity. the al*l-*
*zakti*-made-entity; is just
manifest Wish or Will, without
distinctions or divisions: but -29-
````y3014.030
*yadeveccati tattasya bhavatyAzau mahAtmana: | *
*pUrvam teneSTamiccAdi tato dvitvamudeti tat ||3|14|30||*
yad_eva_icchati tat_tasya bhavaty_Azu mahAtmana: |
pUrva*m *tena_iSTam_icchA.Adi tato dvitvam_udeti tat ||3|14|30||
yad eva icchati - *What indeed it wishes*
tat bhavati Azu - *that it fast becomes*
tasya mahAtmana: - *for that GreatSoul*
pUrva*m *tena iSTam icch*A-A*di - *First by that the Wish-&c is wished*
tato dvitvam udeti tat - *and then from That arises duality*.
**vlm.30. Whatever is wished by that great soul, comes to take place
immediately. The wish it formed in its unity at first, became a positive
duality at last. Then its wish "to be many" (Aham bahu syam), became the
separate existences afterwards.
**MoT. ... pUrva*m *tu nazyatIcchA cid ato / pUrva*m *teneSTamicchAdi tato
tat brahma | "yad evecchati" icchAviSaya*m *karoti | "tad" eva | na tv
anyat | "tasya mahAtmanaH" vyApaka-svarUpasya brahmaNa: | "Azu" icchAkSaNe
eva | "bhavati" sampadyate | ekatecchAnAzena dvitvotpattim asmAt kathayati
"pUrvam" iti | "cit" icchA | nIlam utpalam itivat ci*d-*vizeSitecchA jJeyA
| cidvizeSitatva*m *cAtra cidviSayatva*m *jJeyam | yata ity adhyAhAryam |
tenAyam artha: | yata: "cit" icchA | cidrUpa eva bhavAmIty evaMrUpA
ekatecchA | "pUrvaM" prathamasargArambhe | "'taH" saptamyarthe tasil asmin
brahmaNi | "tu"zabda: ivArthe | "nazyati tu" susphUrtyaviSayatArUpa*m *<#46>
nAza*m *yAtIva | paramArthata: tu na nazyati tasyA: sarvatrAnugamAt | iti
"tu"zabdopAdAnam | ci*d-*viSaya-icchA-nAzaz ca cetya-viSaya-icchA-udbhUter
eva jJeya: | "tat" tasmAt kAraNAt | "dvitvaM" cetyasvarUpajIvAdirUpeNa
sthito dvidhAbhAva: | "udeti" prAdurbhavati |
ekatA-icchA-nAza-hetu-bhUtatayA dvitvecchayA eva dvitvam udetIti bhAva: ||
anything that it wishes, that
quickly comes to that GreatSoul.
Firstly the Wish is wished, and then,
from That, duality appears. -30-
````y3014.031
*pazacAddvitvavibhaktAnAM svazaktInAM prakalpita: |*
*anenetthaM hi bhavatItyevaM tena kriyAkrama: ||3|14|31|| *
pazcAd_dvitva-vibhaktAnA*m sva.*zaktInA*m *prakalpita: |
anena_ittha*m *hi bhavata_ity_eva*m *tena kriyA-krama: ||3|14|31||
pazcAd dvitva-vibhaktAnA*m - **After separations into duality *
sva.zaktInA*m *prakalpita: - *as conceived by the own-zakti *
anena ittha*m *hi bhavati iti - *by this thus it becomes so *
eva*m *tena kriyA-krama: - *as by that the process ot kriyA Action*.
**MoT. ... "pazcAt" | "tena" brahmaNA | "dvitva-vibhaktAnAM" | "dvitvena"
dvidhA-bhAvena | "vibhaktAnAM" vibhAgena sthApitAnA*m *| "svazaktInAM" |
"ity evaM" iti prakAreNa | "kriyAkramaH" "kalpitaH" | "hi" nizcaye | "ity"
"evaM" katha*m *| "anena" sampadyate ||
**vlm.31. All these dualities of his self-divided powers (the different
living souls), had their several routines of action allotted to them, as
"this is for that"; meaning "this being is for that duty, and such action
is for such end".
Just as conceived by self-*zakti*,
disparate in duality,
by this, things come to be. And from
that the process of Action grows. -31-
````y3014.032
*taM vinAnudaye tvAsAM pradhAneccaiva rohati | *
*zaktyA hyajAtayA brAhmyA niyamo'yaM prakalpita: ||3|14|32|| *
ta*m *vinA_anudaye tv_AsA*m *pradhAna_icch*A_e*va rohati |
zaktyA hy_ajAtayA brAhmyA niyamo_aya*m *prakalpita: ||3|14|32||
ta*m *vinA anudaye tu AsA*m - **That unarisen, without a base, *
pradhAna-icchA - *the primal wish *
eva rohati - *indeed increases *
zaktyA hy ajAtayA brAhmyA - *indeed by the unborn Brahman-zakti *
niyama: aya*m *prakalpita: - *this control is conceived. *-32-
**MoT. ... "tayA" prasiddhay"AdyayA" mUla-kAraNa-bhUtayA | "brAhmyA"
brahmasambandhinyA | "zaktyA" | "ya: niyamaH" svecchA-sadRzI niyati: |
"prakalpitaH" | "taM" niyama*m *| "vinA" Rte | "'nyAsAM" jIvasthAnAnAm |
"udayo na" syAt | ata ity adhyAhAryam | ata: "pradhAnecchaiva rohati" |
"pradhAnasya" mahAjIva-AtmabhUtasya brahmaNa: | "icchaiva rohati"
jIvecchArUpeNa pariNamate | tathA ca pradhAna-icch*A-a*nuvartitvam eva | na
sA niyamakAritvam uktam | iha tu tacchakter iti cen | na | zakti-tadvator
abhedAt ||
#pradhAna — n.-a chief thing or person, the most important or essential
part of anything; <AtmajJAna-pradhAnAnAm idam eva> y3.008.008; (ibc.) the
principal or first, chief, head of; "the Originator", primary germ,
original source of the visible or material universe (in sAMkhya = <prakRti>
q.v.); the first companion of a king; (in gram.) the principal member of a
compound (opp. to <upasarjana> q.v.); — adj. - principal, most important;
pre-eminent in (tena); better than or superior to (tasmAt). — y1.030.027 —
#prAdhAnya - n.-predominance, supremacy; beg.-comp.; — prAdhAnyena,
prAdhAnyAt, and prAdhAnyatas - ind. - chiefly. mainly, summarily (-stuti -
adj. - chiefly praised); - m. - a chief or most distinguished person. —
**VA: in unarisen base-less Brahman arises primal desire, by unborn power
of Brahman, controlled by him.
**AS: This is rather complicated. Even though these powers do not arise
without actions (kriyAkrama: described earlier), if the do, then that
happes due to the dominant wish (pradhAnechA) of Brahman. The Brahman power
has set down this process. (niyama: ayam prakalpitaH).
**vlm.32. Thus though there can be no act without exertion, (by the general
rule, as in the case of mortals), yet the predominant will of Brahma, is
always prevailing without its exertion to action, (as in the case of saints
whose wills are effective of their ends without the aid of action).
To that baseless unarisen concept, the Primal Wish indeed
gives strength: by the unborn Brahman-*zakti*, this control is conceived. -3
2-
````y3014.033
*yasyA jIvAbhidhAnAyA: zaktyapekSA phalatyasau |*
*pradhAnazaktiniyamAnuSThAnena vinA na tu ||3|14|33|| *
yasyA jIv*a-a*bhidhAnAyA: zaktyA yA_icchA phalaty_asau |
pradhAna-zakti-niyam*a-a*nuSThAnena vinA na tu ||3|14|33||
yasyA: jIv*a-a*bhidhAnAyA: - *Of what is defined as the jIva *
zaktyA yA icchA phalati asau - *by the zakti Power, which is Iccha Wish
fruiting this*
pradhAna-zakti-niyam*a-a*nuSThAnena vinA - *essential-zakti-control-activity
without *
na tu - not at all
**MoT. ... "yasyA: jIv*a-a*bhidhAnAyA: zaktyAH" zakti-rUpasya yasya jIvasya
| "yA icchA phalati" phala-yuktA bhavati | tasyA ity adhyAhAryam | tasyA:
zakte: "asau" icchA | "pradhAna-zakti-niyam*a-a*nuSThAnena vinA" |
"pradhAna-zakteH" brahma-zakte: | yat "niyamAnuSThAnaM" niyama-karaNa*m *|
tad "vinA na" bhavati | svarUpam eva na labhate | kA kathA tatphalasya -
iti bhAva: ||
**VA:This manifestation of jiva by *zakti* as a result of desire
by primal *zakti* is not possible without being governed by rules.
**AS:
Whatever power called jIva succeeds in its wish, it follows by the rule of
the Brahma power (pradhAna-zakti-niyam*a-a*nuSThAnena) and not otherwise.
In other words, whatever wishes happen to succeed, whether by apparent
proper reason or by mystery, they are all based in the Brahman power.
There is no *jIva* anyhow
but defined by the *zakti* Power,
Iccha the Wish: there is no fruit
without this Niyama Control. -33-
**vlm.33. Though they that bear the name of living beings, effect
their purposes by exertion of their energies, yet they can effect
nothing without acting according to the law appointed by the
predominant power.
`````y3014.034
*pradhAnazaktiniyama: supratiSTho bhavenna cet |*
*tatphalaM zaktyazaktatvAnnehitAnAM kvacidbhavet ||3|14|34|| *
pradhAna-zakti-niyama: supratiSTho bhaven na cet |
tat phala*m *zakt*y-*azaktatvAn nehitAnA*m *kva.cid bhavet ||3|14|34||
pradhAna-zakti-niyama: - prima*l-*power-rule — supratiSTha: bhaven na cet -
if not become firmly established — tat phala*m *zakt*y-*azaktatvAn - that
fruit, power not being empowered, — na IhitAnA*m *kva.cid bhavet - does not
become at all from the things desired —
> ... ¶ … ||3|14| Mo_3,14.34 ||3|14| — "pradhAnazakteH" brahmazakte: |
niyama: "pradhAnazaktiniyamaH" | "supratiSThaH" susthira: | "na ced bhavet"
yadi na syAt | "tat" tadA | rohitAnA*m *"kva.cit" kutrApi deze kAle vA |
"phala*m *na" syAt | kuta: | "zaktyazaktatvAt" | "zaktyA" brahmazaktyA |
lakSaNayA tanniyamena | yat "zaktatvaM" phala*m *prati sAmarthya*m *|
tadabhAva: "azaktatvaM" | tasmAt "zaktyazaktatvAt" | yata: rohitAnA*m *
nAnAvidhAnA*m *kriyANA*m *phala*m *vidyate 'ta: anumIyate ko 'pi niyamo
'sti yena kriyANA*m *phalotpAdana*m *prati sAmarthyam astIti bhAva:
||3|14| MoT_3,14.34 ||3|14|
The principle of primal power,
when it is not firmly affixed*,
then things desired do not become
out of such unempowered power. -34-
*[As the affection of *cit*ta. - j*d-*]
**vlm.34. If the law of the predominant power, is effective of its
end; (i.e. the law of action for production of acts); then the exertions
of the subordinate powers (the living souls), must also be
attended with success: (i. e. the attainment of the like result of
the like action).
y3014.035
*एवं* *ब्रह्म* *महाजीवो* *विद्यतेऽन्तादिवर्जित**: **।*
*जीवकोटि* *महाकोटि* *भवत्यथ* *न* *किशचन* *॥३।१४।३५॥*
एवम् ब्रह्म महाजीवो विद्यते अन्त.आदि-वर्जित: ।
जीव.कोटि महाकोटि भवत्य्_अथ न किञ्चन ॥३।१४।३५॥
eva*m *brahma mahAjIvo vidyate anta.Adi-varjita: |
jIva.koTi mahAkoTi bhavaty_atha na kiJcana ||3|14|35||
eva*m *brahma mahAjIva: - *Thus Brahman as the Big jIva *
vidyate anta-Adi-varjita: - *is known as without limits on beginning-&c *
jIvakoTi mahAkoTi - *jIvas by the billion, by the sesquipedillion *
bhavaty atha na kiJcana – *thus become not-anything! *
**moT. ... "evaM" pUrvokta-prakAreNa | "brahm*a-a*nta-Adi-varjitaH"
anta-madhya-Adi-rahita: | "mahAjIvaH" "vidyate" | "kuto niryAnti jIvakA"
iti pUrvatara-uktasya praznasya uttaram Aha "jIvat-koTI"ti | tat brahma |
"jIvatkoTimahAkoTI" | "jIvatAM" jIvana-kriyA-kartR-kANA*m *|
"koTi-mahAkoTI" koTi-mahA-koTi-saMkhye | "bhavati" svayam eva tadrUpo
bhavati | na tu tato jIvA: niryAnti iti bhAva: | "atha" tathApi | "na
kiJcana" "bhavati" | cinmaye svarUpe tathaiva sthitatvAt
||3|14| MoT_3,14.35 ||3|14|
zgl#tt.number #*koTi* *-f.-* the curved end of a bow or of claws, end or
top of anything, edge or point (of a sword), horns or cusps (of the moon) •
the highest point, eminence, excellence • the highest number in the older
system of numbers (viz. a Krore or ten millions) - #*mahAkoTi – *the
equivalent measure for #mahAjIva--eva*m *brahma mahAjIvo vidyate
anta.Adi-varjita: | jIva.koTi mahAkoTi bhavaty_atha na kiJcana _y3014.035.
**VA: only Brahman, great Consciousness, exists, without ends and limits.
millions and billions of jivas do not exist at all. **AS: I agree. Only, I
would match the first line by saying: multitude of numerous consciousnesses
do not ever exist (separate).
**vlm.35. Thus brahmA alone is the great living soul that exists for ever
and without end; and these millions of living beings are no other in the
world (than agents of the divine energies).
*evaM brahma mahAjIvo vidyate'ntAdivarjita: |*
*jIvakoTi mahAkoTi bhavatyatha na kizacana ||3|14|35||*
*एवम् **ब्रह्म **महाजीवो **विद्यते **अन्त.**आदि-**वर्जित: **। **जीव.**कोटि **महाकोटि
**भवत्य्_**अथ **न **किञ्चन **॥३।१४।३५॥*
*But the brahman Immensity is the Big jIva*
*when known*
*in its infinity **of jIvas by the billion, by the trillions of
quadrillions—*
*for so many he becomes: no less!*
-35-
***vlm.35. ... these millions of living beings are no other in the world
(than agents of the divine energies).*
````y3014.036
*cetyasaMvedanAjjIvo bhavatyAyAti saMsRtim | *
*tadasaMvedanAdrUpaM samAyati samaM puna: ||3|14|36|| *
cetya-saMvedanAj_jIvo bhavaty_AyAti saMsRtim |
tad_asaMvedanAd_rUpa*m *samAyati sama*m *puna: ||3|14|36||
cetya-saMvedanAt - *From its grasping the cetya Affections *
jIva: bhavati - *the jIva becomes *
AyAti saMsRtim - *comes to the saMsAra *
tad asaMvedanAd rUpa*m - **that Form, from not being grasped *
samAyati sama*m *puna: - *it attains the same again. *
**vlm.36. It is with a consciousness of the intellectual soul, (i. e. the
inward knowledge of the divinity within themselves), that all living souls
are born in this world; but losing that consciousness (their knowledge of
God) afterwards, they became alienated from him.
**AB. ... "cetya-saMvedanAt" ci*d-*viSaya-bhUta-bhAva-jAta-parAmarzAt |
brahma "jIvo bhavati" | tata: "saMsRti*m *yAti"
sukha-du:kha-lepa-svarUpa-saMsAra-bhAk bhavati | nanu kadAcit saMsRtir asya
nivartate na vety | atrAha "tad" iti | "tad asaMvedanAt" cety*a-a*parAmarzAt
| asya iti adhyAhAryam | asya jIvasya | "saMsRteH" saMsArasya | "rUpa*m *zamaM"
zAnti*m *| "yAti" ||
**VA: by (mis-)understanding perceivable, jiva appears and gets involved
with samsara. By un-(mis)understanding of that, it cames to the primal
harmony (of the Brahman)
**AS: It is saying:
*jIva*'s birth and existence is caused by awareness of the perceivable, it
reverts to its natural state when the awareness is broken.
Thus, jIva is nothing but the awareness of the transient world".
Grasping the *cetya* Affections,
the *jIva* comes to be—comes to
become: forgetful of That, it
takes the same form it took before. -36-
y3014.037
*एवं* *कनिष्ठजीवानां* *ज्येष्ठजीवक्रमाक्रमै**: **।*
*समुदेत्यात्मजीवत्वं* *ताम्राणामिव* *हेमता* *॥३।१४।३७॥*
एवम् कनिष्ठ-जीवानाम् ज्येष्ठ-जीव-क्रमाक्रमै: ।
समुदेत्य्_आत्म-जीवत्वम् ताम्राणाम्_इव हेमता ॥३।१४।३७॥
eva*m *kaniSTha-jIvAnA*m *jyeSTha-jIva-kramAkramai: |
samudety_Atma-jIvatva*m *tAmrANAm_iva hematA ||3|14|37||
eva*m *kaniSTha-jIvAnA*m - **So for the least of the jIvas *
jyeSTha-jIva-krama-Akramai: - *following the trail of the best of jIvas *
samudeti Atma-jIvatva*m - **there arises jIva-Self-ness *
tAmrANAm iva hematA – *as copper, when polished, looks like gold. *
**vlm.37. Hence men of inferior souls, should pursue the course of conduct
led by the superior souls, for regaining their spiritual life átmajívatwam,
as the copper becomes transformed into gold (by chemical process).
**moT. ... "eva*m*" sati saMsRtyupazame sati | "jyeSThajIvasya" brahmaNa: |
kriyAkramai: "jyeSThajIvakriyAkramaiH" | "kaniSThajIvAnAm AdyajIvatvaM"
brahmatva*m *| "samudeti" prAdurbhavati | "jyeSThajIvakriyAkramA" atra
brahmakRtA: kriyAkramA jJAtavyA: | brahmakRtakriyAkramasyaiva jIvAnA*m *brahmatvApAdane
samarthatvAt | atra dRSTAntam Aha "tAmrANAm" iti | svarNakArakriyAkramai:
"tAmrANAM" yathA "hematvaM" samudeti | tathety artha: ||
*evaM kaniSThajIvAnAM jyeSThajIvakramAkramai: | *
*samudetyAtmajIvatvaM tAmrANAmiva hematA ||3|14|37|| *
*एवम् **कनिष्ठ-**जीवानाम् **ज्येष्ठ-**जीव-**क्रमाक्रमै: **। **समुदेत्य्_*
*आत्म-**जीवत्वम् **ताम्राणाम्_**इव **हेमता **॥३।१४।३७॥ *
*So: for the least of the jIvas, *
*following the trail of the best of jIvas, *
*there arises jIva-Self-ness:—*
*as copper, when polished, looks like gold. *
-37-
````y3014.038
*atrAntare mahAkAza itthameSa gaNo'pyasan | *
*khAtmaivaM sadivodeti ciccamatkaraNAtmaka: ||3|14|38|| *
atra_antare mahAkAza ittham_eSa gaNo_apy_asan |
kha.Atm*A_e*va*m *sad_iva_udeti cic.camatkaraNa-Atmaka: ||3|14|38||
atra Antare mah*A-A*kAze - *Here within Great-Space *
ittham eSa gaNa: api asan - *thus this bunch of unSuch *
kha-AtmA eva*m *sad iva udeti - *the sky-self then as.if Such arises as *cic.camatkaraNa-Atmaka:
- *cit-wonderfulity-selfity.* -38-
**vlm.38. Thus the whole body of living beings, that had been as
inexistent as air before, come into existence, and rise resplendent
with the wonderful intellect.
Here within Great-Space is thus this bunch of unSuch stuff. The sk*y-*self
then as.if Such arises as the marvelous *cit*-entity. -38-
**MoT. atrAnante parAkAze … | khAtmaiva sannivodeti … ¶ pUrvatarokta*m *smarati
- "itthaM" pUrva-uktakrameN"AtrAnante parAkAze" prasiddhe 'parimeye
cidAkAze | "eSaH" pUrvokta: | "gaNaH" cetyatvAdirUpa: prapaJca: | "asann
api" "sann ivodeti" | kathambhUta: | "khAtmaiva" na-kiJci*d-*rUpa eva |
puna: kathambhUta: | "ciccamatkaraNAtmakaH" | "citaH" yat "camat-karaNaM"
sva.zakti-AsvAda-karaNa*m *| tat "AtmA" svarUpa*m *yasya | sa:
"cic.camatkaraNa-AtmakaH" | "camatkaraNaM" vinA svatantrAyA: cite:
cetyonmukhatAyogAt ||
````y3014.039
*svayameva camatkAro ya: samApadyate cita: | *
*bhaviSyannAmadehAdi tad ahaMbhAvanaM vidu: ||3|14|39|| *
svayam_eva camatkAro ya: samApadyate cita: |
bhaviSyan_nAma deha.Adi tad_aha*m*.bhAvana*m *vidu: ||3|14|39||
svayam eva camatkAra: - *Itself indeed wonderful *— when that wonderment
ya: samApadyate cita: - *which falls into that state of consciousness *
bhaviSyan nAma deha-Adi - *going-to-be namely body-&c *
tad ahaMbhAvana*m *vidu: - *know that as the sense of 'I'*.
**moT. ... "ya: camatkAra: citA" saha "svayaM" ci*d-*AzrayeNa sva.viSayena
ca yatnena vinA | "samAgamyate" svaya*m *samAgama-viSayatA*m *bhajati |
paNDitA: "tad ahambhAvanam" ahaMkAra*m *| "viduH" | ahaMkAra: api
cit-camatkAra eva | kA kathA jIvasya iti aham-bhAva-grahaN*a-a*bhiprAya: |
kathambhUta*m *| "bhaviSyannAmadehAdi" | "bhaviSyat nAma" ca "dehAdi" ca
yasya | tat | "nAma" ahaGkAra ity abhidhA | "dehaH" sthUlasUkSmarUpa: |
cinnairapekSyadyotanAya "samAgamyata" iti karmakartRvyapadeza: ||
And when that wonder falls-out to
the state of present consciousness,
going-to-be body and all:—
you know that as the sense of 'I'. -39-
**vlm.39. Whoso perceives this wonderous intellect in[**checked w.print]
his mind,
and gets afterwards a body and the consciousness of his egoism,
he is then said to be an embodied living soul.
````y3014.040
*cito yasmAccidAlehastanmayatvAdanantaka: | *
*sa eSa bhuvanAbhoga iti tasyAM prabimbati ||3|14|40|| *
cito yasmAc_ci*d-*Alehas_tanmayatvAd_anantaka: |
s*a* eS*a* bhuvana-Abhog*a* iti tasyA*m *prabimbati ||3|14|40||
cita: yasmAc ci*d-*Alehas - *From which Cit-projection cit tastes *
tanmayatvAd_anantaka: - *from That-made-ness unbounded entity *
s*a* eS*a* bhuvana-Abhoga - *he is indeed Enjoyer of the Worlds *
iti tasyA*m *prabimbati - *and thus he shines in That.* -40-
**moT. ... "citaH" anantasvabhAvasya citprakAzasya | "ya: AlokaH"
bhAva-prakaTana-hetu: svabhAvavizeSa: | "syAd" asti | kathambhUta: |
"tanmayatvAt" cinmayatvAd | "anantakaH" cidvad aparimeya: | aparimeyatva*m *ca
cita: parimAtur abhAvena svaya*m *svasmin parimAtRtA-asambhavAc ca jJeyam |
"sa eSaH" pUrvokta: viSayasya sva.vyatiriktasya cid.Aloka: | "tasyAH" cita:
| "bhuvanAbhoga iti" bhuvanavistAro 'yam iti | "pra"ti"bimbati"
mAlinyAnAdAyakatvena pratibimbabhAvena sphurati ||
#avaleha — m. - licking, lapping; an extract, electuary — avalehaka - adj.
- licking mbh. 13.2173; — avalehikA - f. - (= <avaleha> before) an extract,
electuary — avalehana - n. - licking; = <avalehikA> — avalehin - adj. -
lickerish, fond of dainties, ["<sRkkiNI lelIhAna> i.e. <sadA kruddha>"
Comm.] mbh. 13.519. — = Aleha - [not in MW; tasting, tonguing]
**VA: being made of consciousness, limitless consciousness tastes
consciousness, being reflection of itself as it enjoys the world.
**AS:
As the mind is being touched by the *cit*, being completely one with it,
this experience of the world (bhuvanAbhogaH) reflects in the combined
minds.
tasyAm here refers to the multitude of the minds of jIvas.
**vlm.40. The mind that is gratified with intellectual delights, becomes as
expanded as the intellect itself, and thinks those pleasures to constitute
the sum total of worldly enjoyments.
From Cit-projection, *cit* tastes
That-made-ness, boundless entity:—
he is indeed Enjoyer of
the Worlds; and thus he shines in That. -40-
````y3014.041
*pariNAmavikArAdizabdai: sA_eva cidavyayA | *
*tAdRgrUpAdabhedyApi svazaktyaiva vibudhyate ||3|14|41|| *
pariNAma-vikAra.Adi-zabdai: s*A_e*va ci*d-*avyayA |
tAdRg-rUpAd_abhedya_api sva.zakty*A_e*va vibudhyate ||3|14|41||
pariNAma-vikAra-Adi-zabdai: - *Change, transformation, and such words *
sA eva ci*d-*avyayA - *that is just the changeless cit *
tAdRg-rUpAd - *from That-Shape *
abhedya: api - *not indeed to be separated *
sva.zaktyA eva vibudhyate - *only by self-zakti are they known/understood*.
**moT. ... "svazaktyA eva" pramAtRbhAvena sphurantyA nijazaktyA eva
kartry"AvyayA" nAzarahitA | "s*A_e*va cit pariNAmavikArAdizabdaiH"
"vibudhyate" vijJAyate | zabdasya arthabodha*m *prati kAraNatva*m *suprasiddham
eveti nAyastam | kathambhUt"Api" | "tAdRgrUpyAt" cidrUpatAyA: | "abhedyApi"
bhinnIkartum ayogyApi | nanu svarUpAd abhinnatve katha*m *
pariNAmAdizabdavAcyatva*m *asyA iti cet | satyam | yathA toya*m *svarUpAd
abhinnam api taraGgatAm AsAdya toyapariNAmazabdena tadvikArazabdena ca
kathyate tatheyam apIti na virodha: ||
**vlm.41. The Intellect is said to remain unchanged in all its succeeding
stages; and though it never changes from that state, yet it wakes
(developes) by a power intrinsic in itself.
Change, transformation, and such words—
all are just changeless *cit*, and not
apart from That: for only by
the self-*zakti* can they be known.
-41-
````y3014.042
*aviccinnavilAsAtma svato yatsvadanaM cita: | *
*cetyasya ca prakAzasya jagadityeva tatsthitam ||3|14|42|| *
avicchinna-vilAsAtma svato yat svadana*m *cita: |
cetyasya ca prakAzasya jagad ity eva tat sthitam ||3|14|42||
avicchinna-vilAsa-Atma - *the continually playing Self*
svato yat svadana*m - **which is itself the sweetness*
prakAzasya - *of the radiance*
cita: cetyasya ca - *of cit-Conscious and cetya conceivable*
jagad ity eva tat sthitam - *just as the world, That is situate*.
**vlm.42. The uninterrupted activity of the Intellect, indulges
itself in the amusement of manifesting the intelligibles in the form
of the world, (i. e. Of evolving the knowables from its own knowledge
of them. Or it is the pleasure of the intellect to unfold
the secrets of nature to view).
**moT. ... "acetyasya prakAzasya" cetyalepa-rahita-prakAza-rUpAyA: "citaH"
| "svayam" ayatnena | "yat svadanaM" svazaktyAsvAda: bhavati | kathambhUtam
| "avicchinnavilAsAtma" | "avicchinavilAsaH" chedarahitasphuraNayukta: |
"AtmA" yasya | tat "avicchinnavilAsAtma" | tat "svadana*m *jagad ity eva"
jagatsvarUpeNa | "sthitaM" bhavati ||
The continually playing
Self—which is itself the sweetness
of radiant *cit*-Conscious and
*cetya* Conceivable—such is
the world, as That is situate. -42-
````y3014.043
*AkAzAdapi sUkSmaiSA yA zaktirvitatA cita: | *
*sA svabhAvata evaitAmahaMtAM paripazayati ||3|14|43||*
AkAzAd_api sUkSm*A_e*SA yA zaktir_vitatA cita: |
sA svabhAvata eva_etAm_ahaMtA*m *paripazyati ||3|14|43||
AkAzAd api sUkSmA eSA – *From AkAza Space itself is the Subtle*
yA zaktir vitatA cita: – *which is the zakti Power extended from cit *
sA svabhAvatas eva – *it of its own will alone *
etAm ahaMtA*m *paripazyati – *it perceives this 'I'-ness. *
**vlm.43. The extent of the intellectual faculty, is wider and more
rarified than the surrounding air, and yet it perceives its distinct egoism
by itself and of its own nature. (The subjective knowledge of ego—self).
**moT. ... "yA eSA AkAzAd api sUkSmA"paricchedyA | "vitatA" sarvatra vyAptA
| "cita: zaktiH" sAmarthya*m *asti | "sA" cit | "svabhAvata eva"
svasattayaiva | na tu yatnAdinA | "enAM" proktavizeSaNA*m *| "ahaMtA*m *paripazyati"
ahaMkArabhAvena cetati ||
**VA: Consciousness by its own power as its own nature sees ego-sense as
subtle spacelike
**AS: The power of *cit*, being more subtle than space is spread everywhere
and naturally it notices (paripazyati) this ego.
From AkAza Space itself there is the Subtle Body, *zakti* Power extended
from *cit*. It will alone perceive this 'I'-ness. -43-
y3014.044
*आत्मन्यात्मात्मनैवास्या* *यत्प्रस्फुरति* *वारिवत्* *।*
*जगदन्तमहंताणुं* *तदैषा* *संप्रपशयति* *॥३।१४।४४॥*
आत्मन्य्_आत्मा-आत्मना_एव_अस्या यत्_प्रस्फुरति वारिवत् ।
जगद्-अन्तम्_अहम्.ता-अणुम् तदा_एषा संप्रपश्यति ॥३।१४।४४॥
Atmany_Atm*A-A*tman*A_e*va_asyA yat_prasphurati vArivat |
jaga*d-*antam_aha*m.*t*A-a*Nu*m *tad*A_e*SA saMprapazyati ||3|14|44||
Atmany AtmA AtmanA eva asyA: – *In Self the Self by Self in this *
yat prasphurati vArivat – *which pours forth like water *
jaga*d-*antam ahaMt*A-a*Nu*m *– *to the limits of the world. The "I".ness
-atom*
tadA eSA saMprapazyati – *then it beholds/realizes. –* Mo. = parAmRzati. -44-
**vlm.44. Its knowledge of self, springs of itself in itself like thewater
of a fountain; and it perceives itself (its ego) to be but an atom amidst
the endless worlds.
**VA: In the Self by the Self the Self, as waves in water, appears world
inside the atom of ego-sense and becomes visible.
**AS: It notices the speck of ego which oscillates within itself by itself
like water and which abuts the world (jaga*d-*antam) .
**moT. ... "AtmA" sphurattAkhya*m *svarUpam | "Atmani" sphurattAkhye
svarUpe svasvarUpe | "AtmanA" svabhAvena | na tu yatnena | "yat sphurati"
vilasati | katha*m *| "vArivat" jalavat | "tad eva" sphuraNam ev"Asau" cid
| "ahaMtANu*m *prapazyati" parimitAhantArUpatayA parAmRzati | kIdRzam
"ahaMtANuM" | "jagadantam" jagatparyantam ||
*AtmanyAtmAtmanaivAsyA yatprasphurati vArivat | *
*jagadantamahaMtANuM tadaiSA saMprapazayati ||3|14|44|| *
*आत्मन्य्_**आत्मा-**आत्मना_**एव_**अस्या **यत्_**प्रस्फुरति **वारिवत् **। *
*जगद्-**अन्तम्_**अहम्.**ता-**अणुम् **तदा_**एषा **संप्रपश्यति **॥३।१४।४४॥ *
Atmany AtmA AtmanA eva asyA: – *In Self the Self by Self in this *
yat prasphurati vArivat – *which pours forth like water *
jaga*d-*antam ahaMt*A-a*Nu*m *– *to the limits of the world. The "I".ness
-atom*
tadA eSA saMprapazyati – *then it beholds/realizes. –* Mo. = parAmRzati. -44-
In the Self the Self by the Self
pours This forth like water:—first, in
the world is the Ego-atom;
then all of This is clearly seen.
-44-
````y3014.045
*camatkArakarI cAru yaccamatkurute citi: | *
*svayam svAtmani tasyaiva jagannAma kRtam tata: ||3|14|45|| *
camatkAra-karI cAru yac camat-kurute citi: |
svaya*m *svAtmani tasya eva jagan-nAma kRta*m *tata: ||3|14|45||
camatkAra-karI cAru – *The dear wondermaker*
yac camat-kurute citi: – *which citi Consciousness makes wonderful*
svaya*m *svAtmani tasya eva – *himself in himself from That alone*
jagan-nAma kRta*m *tata: – *is made from that the world-by-name*. -45-
**MoT. "camatkArakarI" camatkArakaraNa|| ? ||3|14|"syaiva" | "tataM"
vistIrNa*m *| "jagannAma" jagad iti nAma | "kRtaM" | tayaiveti zeSa: ||
**vlm.45. It perceives also in itself the beautiful and wondrous world,
which is amazing to the understanding, and which is there-after named the
universe. (i. e. The one existing in the other and not without it: meaning,
the soul to be the seat of both the subjective and objective knowledge).
That dear wondermaker conceives
*cit*i Conscious-ness; he wonders
himself in himself: and from That
alone is made the Present World.
-45-
y3014.046
*चितशचेत्यमहंकार**: **सा**_**एव* *राघव* *कल्पना* *।*
*तन्मात्रादि* *चिदेवातो* *द्वित्वैकत्वे* *क्व* *संस्थिते* *॥३।१४।४६॥*
चितश्_चेत्यम्_अहम्.कार: सा_एव राघव कल्पना ।
तन्.मात्र-आदि चिद्_एव_अतो द्वित्व-एकत्वे क्व संस्थिते ॥३।१४।४६॥
citaz_cetyam_aham.kAra: s*A_e*va rAghava kalpanA |
tan.mAtra-Adi cid_eva_ato dvitva-ekatve kva saMsthite ||3|14|46||
cita: cetyam ahaMkAra: - *When "I"dentity is conceivable in cit
Consciousness *
sa eva rAghava kalpanA – *it is only, rAghava, a kalpanA Imagining. *
tanmAtra-Adi cid eva ata: - *Since their elements are only cit
Consciousness *
dvitva-ekatve kva saMsthite - *where are duality and unity found?*
**vlm.46. Now Ráma, our egoism being but a conception of the intellect is a
mere fiction (kalpaná); and the elementary principles being but creatures
of egoism, they are also fictions of the intellect.
**MoT. ... "cita: cittvam ahaMkAraH" bhavati | ahaMkAratayA cittvasya_eva
pariNAmAd ity artha: | he "rAghava" | "sA_evA"haGkAra eva | "kalpanA"
bhavati | "kalpanA"padApekSa*m *strItva*m *| "ata: tanmAtrAdi"
ahaMkArotpanna*m *tanmAtrAdikam | "cid eva" bhavati | tanmAtra-kAraNasya
ahaMkArasya cittvAt | "dvitvaikatve kva saMsthite" bhavata: | na sta iti
bhAva: | nanu dvitva*m *mA bhavatu | ekatva*m *katha*m *nAstIti cen | maiva*m
*| svapratipakSa*m *dvitva*m *vinaikatvasyApy asiddhe: | na hi chAyA*m *vinA
prakAza: prakAzo bhavati anirvAcyatvAt ||
**VA: Consciousness perceives ego (as separate from itself) and this, O
Raghava, is a mere fancy. Subtle elements and everything else is just
Consciousness - where in One can arise separation?
**AS: The ego which is a perceivable for the *cit* is itself a fabrication
of the *cit.* O Raghava, thus it being all *cit*, where would the notions
of duality or unity be formulated? The point is that if we have two real
things under discussion, we can talk about whether they are different or
the same. Here only one thing is real, so there is no such discussion
possible.
*citazacetyamahaMkAra: sA_eva rAghava kalpanA | *
*tanmAtrAdi cidevAto dvitvaikatve kva saMsthite ||3|14|46|| *
*चितश्_**चेत्यम्_**अहम्.**कार: **सा_**एव **राघव **कल्पना **। **तन्.**मात्र-**आदि
**चिद्_**एव_**अतो **द्वित्व-**एकत्वे **क्व **संस्थिते **॥३।१४।४६॥ *
*When "I"dentity is conceptual cit Consciousness, *
*rAghava, *
*it is only kalpanA Imagining. *
*Since their elements are only cit Consciousness *
*where are duality and unity found?*
-46-
**vlm.46. Now Ráma, our egoism being but a conception of the intellect is a
mere fiction (kalpaná); and the elementary principles being but creatures
of egoism, they are also fictions of the intellect.
**AS: The ego which is a perceivable for the *cit* is itself a fabrication
of the *cit.* O Raghava, thus it being all *cit*, where would the notions
of duality or unity be formulated?
y3014.047
*जीवहेत्वादिसंत्यागे* *त्वम्* *चाहम्* *चेति* *संत्यज* *।*
*शेष**: **सदसतोर्मध्ये* *भवत्यर्थात्मको* *भवेत्* *॥३।१४।४७॥*
जीव-हेत्व्-आदि-संत्यागे त्वम् च_अहम् च_इति संत्यज ।
शेष: सद्-असतोर्_मध्ये भवत्य्_अर्थ-आत्मको भवेत् ॥३।१४।४७॥
jIva-het*v-A*di-saMtyAge tva*m *ca_aha*m *ca_iti saMtyaja |
zeSa: sa*d-*asator_madhye bhavaty_artha-Atmako bhavet ||3|14|47||
jIva-hetu-Adi-saMtyAge – When the *jIva-cause-&c are abandoned.forsaken*
tva*m *ca aha*m *ca_iti saMtyaja – (*if – ceti) you abandon/forsake You and
I (ca_iti)*
zeSa: sa*d-*asator madhye bhavati - *what remains being between Sat and
Asat *
artha-Atmaka: bhavet – it *becomes the import of the Self-entity *-47-
**vlm.47. Again the living soul being but a resultant of our acts and
desires, you have to renounce these causes, in order to get rid of your
knowledge of ego and tu: (i. e. of the existence of yourself and that of
others); and then you attain to the knowledge of the true one, after
discarding the fictions of the real and unreal.
**MoT. ... "ityarthAtmakaH" | iti"zabdAkSiptagurUpadezavAky"ArthAtmakaH" |
tatpara iti yAvat | "bhavet" | "iti"zabdAkSipta*m *gurUpadezam Aha "tva*m *
cAha*m *ceti tyaja" | yena jIvatA dUre gacchatIti bhAva: | puna: kiMrUpa:
tiSThAmIty | atrAha "zeSam" iti | "sadasato: madhye" sthita*m *sattvAsattvAbhyAm
anirvacanArha*m *| "zeSaM" sarva.prapaJca-bAdhe 'pi sAkSitayA zuddha*m *
cin.mAtra*m *| "bhava" ||
*jIvahetvAdisaMtyAge tvam cAham ceti saMtyaja | *
*zeSa: sadasatormadhye bhavatyarthAtmako bhavet ||3|14|47|| *
*जीव-**हेत्व्-**आदि-**संत्यागे **त्वम् **च_**अहम् **च_**इति **संत्यज **।
शेष: **सद्-**असतोर्_**मध्ये **भवत्य्_**अर्थ-**आत्मको **भवेत् **॥३।१४।४७॥ *
jIva-hetu-Adi-saMtyAge – When the *jIva-cause-&c are abandoned.forsaken*
tva*m *ca aha*m *ca_iti saMtyaja – (*if – ceti) you abandon/forsake You and
I (ca_iti)*
zeSa: sa*d-*asator madhye bhavati - *what remains being between Sat and
Asat *
artha-Atmaka: bhavet – it *becomes the import of the Self-entity *-47-
Giving up *jIva*-Causes, if
you renounce "You" and "I", then what
remains between Sat and Asat
situates the Self-entity. -47-
y3014.048
*चिता* *यथादौ* *कलिता* *स्वसत्ता* *सा* *तथोदिता* *।*
*अभिन्ना* *दृश्यते* *व्योम्न**: **सत्तासत्ते* *न* *विद्महे* *॥३।१४।४८॥*
चिता यथा_आदौ कलिता स्व.सत्ता सा तथा_उदिता ।
अभिन्ना दृश्यते व्योम्न: सत्ता-अ.सत्ते न विद्महे ॥३।१४।४८॥
citA yathA_Adau kalitA sva.sattA sA tathA_uditA |
abhinnA dRzyate vyomna: sattA-a.satte na vidmahe ||3|14|48||
citA yathA Adau kalitA - *By cit Consciousness as in the beginning impelled
*
sva.sattA sA tathA uditA - *the self-Suchness is thus arisen *
abhinnA dRzyate vyomna: - *in the spacious sky appears unbroken *
satt*A-a*satte na vidmahe - *let us not know Such-unSuch as duality. *
jd#kal -> #*kalita* *-adj.-* impelled, driven • made, formed ziz. iii, 81 •
furnished or provided with Vikr. _bhpr. &c • intended. •-• yac_citA kalitaM
kiMcit_tad_Apnoti tad_Apnoti nijaM padam || y5034.032. #*akalita* -
unconceived, undefined • - akalita-mahiman - *-adj.-* of immeasurable
greatness.
**VA: As above divided (kalitA) clouds (citA) undivided sky is seen, so
arises own real Sat. We don’t know real and unreal!
**AS: (After the true knowledge described above) the true self existence of
the *cit* arises as originally undivided and appears like (clear) space, we
no longer know any dual concepts of real and unreal. One experiences the
original pure *cit* only!
**vlm.48. As the sky looks as clear as ever, after the shadows of clouds
are dispersed from it, so does the soul look as bright as it existed at
first in the intellect, after its overshadowing fictions have been removed.
**moT. … sattAsatte* 'tha vedmy aham* || — "cita-Adau" sarga-Arambhe |
"svasattA" sphurAmIti-rUpA nijA sattA | "yathA" yena jIvAdi-rUpeNa |
"kalitA" | asyA ity adhyAhAryam | asyA: cita: "sA" sattA | "tathA" tena
rUpeNa-"uditA" prAdur-bhUtA satI | ci*d-*AkAzAt "abhinnA dRzyate" |
jJAnibhir iti zeSa: | "aham" ity anena sattA-sAmAnya-pramAtA kathita: |
"athAha*m *sattAsatte vedmi" jAnAmi | na tu tathA_asti_iti bhAva: ||
*citA yathAdau kalitA svasattA sA tathoditA | *
*abhinnA dRzyate vyomna: sattAsatte na vidmahe ||3|14|48|| *
*चिता **यथा_**आदौ **कलिता **स्व.**सत्ता **सा **तथा_**उदिता **। **अभिन्ना **दृश्यते
**व्योम्न: **सत्ता-**अ.**सत्ते **न **विद्महे **॥३।१४।४८॥ *
citA yathA Adau kalitA - *By cit Consciousness as in the beginning impelled
*
sva.sattA sA tathA uditA - *the self-Suchness is thus arisen *
abhinnA dRzyate vyomna: - *in the spacious sky appears unbroken *
satt*A-a*satte na vidmahe - *let us not know Such-unSuch as duality. *
y3014.049
*विशवं* *खं* *जगदीहाख्यं* *खमस्ति* *विबुधालय**: **।*
*साकारशचिच्चमत्काररूपत्वान्* *नान्यदस्ति* *हि* *॥३।१४।४९॥*
विश्वम् खम् जगद्-ईहाख्यम् खम्_अस्ति विबुधालय: ।
स-आकारश्_चिच्.चमत्कार-रूपत्वान्_न_अन्यद्_अस्ति हि ॥३।१४।४९॥
vizva*m *kha*m *jaga*d-*IhAkhya*m *kham_asti vibudhAlaya: |
sa-AkAraz_cic.camatkAra-rUpatvAn_na_anyad_asti hi ||3|14|49||
vizva*m *kha*m - *the *vizva* Universe is *kha* Space
jagad Iha-Akhya*m - **the world is known as wishful desire*
kham asti vibudha-Alaya: - *kha Space is the abode of the wise/gods *
sa-AkAraz - *with embodiment *
cit-camatkAra-rUpatvAt – *than a cit-wonder-form*
na anyad asti hi - *not different is it. *
**AS: vizva also means "all" and kha means empty. vibudha means god, so
vibudhAlaya: = heaven. Thus: Ih*A-A*khya*m *jagat vizva*m *kha*m *(The
world known as "wish" - thus born out of a wish - is empty!). Likewise:
sAkAra: vibudha-Alaya: kham asti (The formed Heavens are empty)
cic.camatkAra-rUpatvAn (As all have the appearance from a fantastic *cit*creation) nAnyad asti hi (there is indeed nothing else!)
**vlm.49. The universe is a vacuum, and the world is a name for the field
of our exertions. This vacuity is the abode of the gods (Viswa and *virAj*,
both of whom are formless). The wonderful frame of plastic nature, is but a
form of the formless intellect and no other.
**moT. ... *citkham kham jagadIhA: kham kham abdhi-vibudhAcalA: |
khAkAra-cic.camatkAra-...* ||— "citkhaM" "kham" AkAza*m *bhavati |
"jagadIhAH" | "jagatAM" hit*a-a*hita-prApti-parihAr*a-a*rthA: ceSTA: |
"khaM" bhavanti | "abdhiz" ca "vibudhAz" c"AcalAz" ca | te api "kham" eva
bhavanti | atra hetutvenottarArdham Aha "khAkAre"ti | "hi" yasmAdarthe |
"khAkAraH" ya: "cic-camatkAraH" | sa eva "rUpaM" yasya | sa: | tasya bhAva:
tat"tvaM" | tasmAt "kha-AkAra-ciccamatkAra-rUpatvAt" | "anyat nAsti" |
yata: sarva*m *kharUpa*m *ciccamatkAramAtrarUpa*m *bhavatIty artha: ||
*vizavaM khaM jagadIhAkhyaM khamasti vibudhAlaya: | *
*sAkArazaciccamatkArarUpatvAn nAnyadasti hi ||3|14|49|| *
*विश्वम् **खम् **जगद्-**ईहाख्यम् **खम्_**अस्ति **विबुधालय: **। **स-*
*आकारश्_**चिच्.**चमत्कार-**रूपत्वान्_**न_**अन्यद्_**अस्ति **हि **॥३।१४।४९॥ *
vizva*m *kha*m - *the *vizva* Universe is *kha* Space
jagad Iha-Akhya*m - **the world is known as wishful desire*
kham asti vibudha-Alaya: - *kha Space is the abode of the wise/gods *
sa-AkAraz - *with embodiment *
cit-camatkAra-rUpatvAt – *than a cit-wonder-form*
na anyad asti hi - *not different is it. *
y3014.050
*यो* *यद्विलासस्तस्मात्स* *न* *कदाचन* *भिद्यते* *।*
*अपि* *सावयवं* *तस्मात्कैवानवयवे* *कथा* *॥३।१४।५०॥*
यो यद्_विलासस्_तस्मात्_स न कदाचन भिद्यते ।
अपि स-अवयवम् तस्मात् का_एव_अन्-अवयवे कथा ॥३।१४।५०॥
yo yad_vilAsas_tasmAt_sa na kadAcana bhidyate |
api s*a-a*vayava*m *tasmAt kA_eva_an-avayave kathA ||3|14|50||
yo yad vilAsas tasmAt - *that which is emanation from That *
sa na kadAcana bhidyate - *it does not anytime divide *
api s*a-a*vayava*m *tasmAt - *but as a portion from That *
kA eva an-avayave kathA - *what is such a portion, and how?*
**vlm.50. What is one's nature never leaves him at any time; how then can a
form or figure be given to the formless Divinity?
**VA: These are manifestations which never divide. How in partless can
arise parts?
ava-yava - limb, member, part, portion,
**AS: Whatever are someone's acts (ya: yadvilAsaH) they cannot be
differentiated from him (sa na kadAcana bhidyate) even in case of one with
parts (api sAvayavam) so what to speak of the indivisible? (kaivAnavayave
kathA).
**moT. … | api sAvayavAt *tattvAt* kaivAnavayave kathA ||— "ya: yadvilAsaH"
yasya sphuraNa*m *bhavati | "sa: sAvayavAt" "tattvAd api tasmAt kadA na"
jAtu na | "bhidyate" | na hi kazcit taraGga*m *toyAt bhinna*m *vadatIti
bhAva: | "anavayave" avayavarahite | svapne 'pi tad vAcyam iti bhAva: ||
*yo yadvilAsastasmAtsa na kadAcana bhidyate | *
*api sAvayavaM tasmAtkaivAnavayave kathA ||3|14|50|| *
*यो **यद्_**विलासस्_**तस्मात्_**स **न **कदाचन **भिद्यते **। **अपि **स-**अवयवम्
**तस्मात् **का_**एव_**अन्-**अवयवे **कथा **॥३।१४।५०॥ *
*That which is an emanation from That,*
*—which does not ever divide-- *
*if there were a portion of That, *
*what fraction would be defined, and how? *
-50-
**vlm.50. What is one's nature never leaves him at any time; how then can a
form or figure be given to the formless Divinity?
**AS: Whatever are someone's acts, they cannot be differentiated from him,
even in case of one with parts, so what to speak of the indivisible?
y3014.051
*citernityamacetyAyA nirnAmnyA vitatAkRte: |*
*yadrUpaM jagato rUpaM tattatsphuraNarUpiNa: ||3|14|51|| *
citer_nityam_acetyAyA nirnAmnyA vitata-AkRte: |
yad_rUpa*m *jagato rUpa*m *tat_tat.sphuraNa-rUpiNa: ||3|14|51||
cite: nityam - *Of affective Consciousness always *
acetyAyA: - in the *nonConceptual*
nirnAmnyA: - *nameless*
vitata-AkRte: - *of boundless embodiment *
yad rUpa*m – **what is the Form *
jagata: rUpa*m - **of the world is the Form. *
tat tat-sphuraNa-rUpiNa: - *It is a That‑emanating Formation. *
**vlm.51. The divine intellect is exempt, from all the names and forms
which are given to unintelligent worldly things, it being the pervader and
enlivener, of all that shines in the world. (Intellect is the power of
understanding).
**VA: what which is always non-conceptual and devoid of names, becoming
conceptualized, spreads as these forms of world, which are just vibrations
of the Consciousness.
**AS: Citi means the Brahman mind - the *cit*, which is used as a fem. noun
here.
Meaning is: Whatever form (yad rUpam) belongs to the Brahman mind (cioteH),
which is nameless and imperceivable (acetyAyA nirnAmnyA) and has spread
itself (vitata-AkRteH), that exactly is the form of the world (tad jagato
rUpaM) which vibrates in accordance with it - with the *cit*(tattatsphuraNa-rUpiNa: ).
**moT. ... *cin nAsty avitatA*kRte: |… || "nityam acetyAyAH" cetitum
ayogyAyA: | "cite: cit" svagrAhiNI cit | "nAsti" ci*d-*rUpatva-hAner iti
bhAva: | "citeH" katham-bhUtAyA: | "avitatAkRteH" | sUkSmatay"AvitatA"
kutrApi na sthitA" AkRti: "rUpa*m *yasyA: | sA | tasyA: | nanu etad asiddha*m
*| sphurAmItirUpeNa yuktatvAd ity | atrAha "yad rUpam" iti | "yad rUpaM" |
"yat" sphurAmItyAdika*m *| "rUpaM" bhavati | tad ity adhyAhAryam | tat
"jagata" eva "rUpam" | na tu cite: | mukhyata: cititva*m *hi sphurAmIty
asya grAhikAyA: citer eva | sphurAmIti grAhyarUpAyAs tu gauNa*m *cititva*m *bhavad
api na jagattva*m *vyabhicarati | kathambhUtasya "jagataH" |
"tattatsphuraNa-rUpiNaH" | "tattat-sphuraNAni" sphurAma - ityAdIni |
"rUpaM" yasya | tat | tasya "tattatsphuraNarUpiNaH" | yat kiJcic cetyatAm
AyAti tat sarva*m *jagad evety artha: ||
*citernityamacetyAyA nirnAmnyA vitatAkRte: |*
*yadrUpaM jagato rUpaM tattatsphuraNarUpiNa: ||3|14|51|| *
*चितेर्_**नित्यम्_**अचेत्याया **निर्नाम्न्या **वितत-**आकृते: **। यद्_**रूपम्
**जगतो **रूपम् **तत्_**तत्.**स्फुरण-**रूपिण: **॥३।१४।५१॥ *
cite: nityam - *Of affective Consciousness always *
acetyAyA: - in the *nonConceptual*
nirnAmnyA: - *nameless*
vitata-AkRte: - *of boundless embodiment *
yad rUpa*m – **what is the Form *
jagata: rUpa*m - **of the world is the Form. *
tat tat-sphuraNa-rUpiNa: - *It is a That‑emanating Formation. *
-51-
Of nameless, non-conceptual
*cit*i Conscious-ness, of the Form
of the embodied boundless World,
that emanates the Form of That. -51-
y3014.052
*मनो* *बुद्धिरहंकारो* *भूतानि* *गिरयो* *दिश**: **।*
*इति* *या* *यास्तु* *रचनाशचितस्तत्त्वाज्जगत्स्थिते**: **॥३।१४।५२॥*
मनो बुद्धिर्_अहंकारो भूतानि गिरयो दिश: ।
इति या यास्_तु रचनाश्_चितस्_तत्त्वाज्_जगत्-स्थिते: ॥३।१४।५२॥
mano buddhir_ahaMkAro bhUtAni girayo diza: |
iti yA yAs_tu racanAz_citas_tattvAj_jagat-sthite: ||3|14|52||
manas buddhi: ahaMkAra: -* manas Mind, buddhi Intellect, ahaMkAra
"I"dentity * bhUtAni giraya: diza: - *beings, mountains, directions *
iti yA: yA: tu racanA: - *all such things are contrivances/constructs *
citas tattvAt jagat-sthite: - *from the elements of the cit-Conscious as
the state of the world.* -52-
**vlm.52. The mind, understanding and egoism, with the elements, the hills
and skies, and all things that compose and support the world, are made of
the essences proceeding from the intellect. (The intellect from interlegere
contains all things).
**moT. ... "mano buddhir" ityAdirUpeNoktA zabdasantati: | "cita:
paryAyaracanA" bhavati | kuta: | "jagatsthiteH" manobuddhyAdirUpAyA:
jagatsthite: | "tattvAt" cidrUpatvAt | sarve zabdA: cidvAcakA eveti bhAva:
||
*mano buddhirahaMkAro bhUtAni girayo diza: | *
*iti yA yAstu racanAzacitastattvAjjagatsthite: ||3|14|52|| *
*मनो **बुद्धिर्_**अहंकारो **भूतानि **गिरयो **दिश: **। **इति **या **यास्_**तु
**रचनाश्_**चितस्_**तत्त्वाज्_**जगत्-**स्थिते: **॥३।१४।५२॥ *
manas buddhi: ahaMkAra: -* manas Mind, buddhi Intellect, ahaMkAra
"I"dentity * bhUtAni giraya: diza: - *beings, mountains, directions *
iti yA: yA: tu racanA: - *all such things are contrivances/constructs *
citas tattvAt jagat-sthite: - *from the elements of the cit-Conscious as
the state of the world.* -52-
Mind, Intellect, Egoity, beings, mountains, directions—all such things are
mere contrivances made from the Elements of the *cit* into the worl*d-*condition.
-52‑
y3014.053
*चितेशचित्त्वं* *जगद्विद्धि* *नाजगच्चित्त्वमस्ति* *हि* *।*
*अजगत्त्वादचिच्चित्स्याद्भानाद्भेदो* *जगत्कुत**: **॥३।१४।५३॥*
चितेश्_चित्त्वम् जगद्_विद्धि न_अ-जगच्_चित्त्वम् अस्ति हि ।
अजगत्त्वाद्_अचिच्_चित्_स्याद्_भानाद्_भेदो जगत्_कुत: ॥३।१४।५३॥
citez_cittva*m *jagad_viddhi na_a-jagac_cittvam asti hi |
ajagattvAd_acic_cit_syAd_bhAnAd_bhedo jagat_kuta: ||3|14|53||
citez cittva*m *jagad viddhi - *know the Jagat Going World as the citness
of citi*
na a-jagat cittvam asti hi - *not at all unGoing is the citness *
a-jagattvAt - *from unGoingness *
a-cit cit syAt - *cit would be uncit *
bhAnAt bheda: jagat kuta: - *perceiving which, where is the distinction of
the world?*
#bhAna — n. - appearance, evidence, perception<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Vedântas>vedAntas. • light, lustre
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#L> —
#pratibhAna - n. - becoming clear or visible, obviousness; intelligence;
eloquence; brilliancy; boldness, audacity; - p.‑vat - adj. - endowed with
presence of mind, quick-witted, shrewd, intelligent (p.-tva - n.); bright,
brilliant; bold, audacious. – pratibhAna - emanation y3.054.021 <asatyam
eva satyAbha*m *pratibhAnam ida*m *sthitam> "The unreal not-such shines
as.if it were the such, the real; and this emanation becomes fixed" —
y3.003.016 – = sphuraNa MoT_3,4.40 y3.004.041 — ya*d-*artha-pratibhAna –
for the purpose of clarity — y3.004.042 —
**VA: Know world is perception of mind, - no perception no world
World being absent, unconscious consciousness (remains) - where is the
difference between world and perception?
**AS: The second line words "bhAnAd bhedo" are rather confusing and do have
a pAThabheda: "bhAvAbhedAd" which makes a better sense. Here is the
translation with the current reading: Know that the "mindness" (cittvam) of
the *cit* is the world and if the world were not there, it would not exist.
This means the abstract *cit* would not have the mindness without the
world. Thus, without the world, the *cit* itself would not be *cit*(ajagattvAd acic cit syAd) . The distinction between
*cit* and cittva being illusory (bhAnAt bhedaH) , so where would be the
world (real)?
**vlm.53. Know the world to compose the min*d-*chitta of the intellect-chit
of God, because the mind does not subsist without the world. Want of the
world would prove the inexistence of the mind and intellect which consist
of the world. (Hence the identity of the intelligent world with the mind
and intellect of God).
**moT. ... *citaz* cittva*m *jagad viddhi … | … *bhAvAbhedAj* jagat kuta:
||— "citaH" sambandhi "cittvaM" cidbhAva*m *| yena sA cid iti nAmayogyA
bhavati sa ko 'pi dharma: | tam iti yAvat | "jagat viddhi" jAnIhi | atra
hetum Aha "ne"ti | "hi" yasmAt kAraNAt | "cittvam ajagat" jagato vyatirikta*m
*| "nAsti" | cetyarUpajagadabhAve 'nirvAcyAyA: cita: sphuTa*m *cittvAyogyatvAt
| avAntara*m *phalitam Aha "ajagad" iti | ata ity adhyAhAryam | ato heto: |
"cit ajagattvAd" dhetor | "acit syAt" cinnAmayogyA na syAt | yadi jagan na
syAd anirvAcyAyA: citer api cittva*m *na syAd iti bhAva: | parama*m *phalitam
Aha "bhAvAbhedAd" iti | "bhAvAbhedAt" pUrva-nyAya-siddhena ci*j-*jagator
abhedena siddhAt padArthAbhedAt | "jagat kutaH" katha*m *| syAt |
cittva-jagator abhede sati cittvasya cidekamayatayA cita eva sarvathA
sthitatvAt jagan nAstIti bhAva: ||
*citezacittvaM jagadviddhi nAjagaccittvamasti hi | *
*ajagattvAdaciccitsyAdbhAnAdbhedo jagatkuta: ||3|14|53|| *
*चितेश्_**चित्त्वम् **जगद्_**विद्धि **न_**अ-**जगच्_**चित्त्वम् **अस्ति **हि
**। **अजगत्त्वाद्_**अचिच्_**चित्_**स्याद्_**भानाद्_**भेदो **जगत्_**कुत: **॥३।१४।५३॥
*
citez cittva*m *jagad viddhi - *know the Jagat Going World as the citness
of citi*
na a-jagat cittvam asti hi - *not at all unGoing is the citness *
a-jagattvAt - *from unGoingness *
a-cit cit syAt - *cit would be uncit *
bhAnAt bheda: jagat kuta: - *perceiving which, where is the distinction of
the world?*
**AS: The second line words "bhAnAd bhedo" are rather confusing and do have
a pAThabheda: "bhAvAbhedAd" which makes a better sense. Here is the
translation with the current reading: Know that the "mindness" (cittvam) of
the *cit* is the world and if the world were not there, it would not exist.
This means the abstract *cit* would not have the mindness without the
world. Thus, without the world, the *cit* itself would not be *cit*(ajagattvAd acic cit syAd) . The distinction between
*cit* and cittva being illusory (bhAnAt bhedaH) , so where would be the
world (real)?
**vlm.53. Know the world to compose the min*d-*chitta of the intellect-chit
of God, because the mind does not subsist without the world. Want of the
world would prove the inexistence of the mind and intellect which consist
of the world. (Hence the identity of the intelligent world with the mind
and intellect of God).
Know the World as expanding *cit*, for the *cit*ness expands the World. For
if there were no expansion, *cit* would be un*cit*—knowing which, where's
the distinction called the world? -53-
`````y3014.054
*citermarIcibIjasya nijA yAntazacamatkRti: |*
*sA caiSA jIvatanmAtramAtraM jagaditi sthitA ||3|14|54|| *
citer marIci-bIjasya nijA yAntaz camatkRti: |
sA caiSA jIva-tanmAtra-mAtra*m *jagad iti sthitA ||3|14|54||
citer - called 'consciousness' - marici-bIjasya - the seed of the
light/mirage [according to MoT and LM, 'pepper' — nijA - inborn — yA
antaz-which is within — camatkRti: - wonder — sA ca eSA - that and this —
like that, this — jIva-tanmAtra-mAtra*m - jIva*-Element-only — jagad iti
sthitA - world is thus situate —
> ... ¶ … | saivaiSA … ||3|14| Mo_3,14.54 ||3|14| — "citeH" cin.nAmna: |
"marica-bIjasya - antaH" madhye | "yA camatkRtiH" arthAt tIkSNatAsthAnIya:
svazaktyAsvAdAkhya: camatkAra: | bhavati | "saivaiSA jagad iti" jagadrUpeNa
| "sthitA" bhavati | kathambhUta*m *"jagat" | "jIva-tanmAtra-mAtraM" kevala*m
*jIva-paJca-tanmAtra-svarUpa*m *| na tu sthUlabhUtamaya*m *| svapna-nyAyena
sthUlatAyA asatyatvAt ||3|14| MoT_3,14.54 ||3|14|
054
**VA: In unborn seed of light, consciousness is a wonder, where exist as
fine elements jiva and world.
**AS:
marIcibIja is an adjective of citi and should be interpreted as having
internal power source - namely Brahman.
The fantastic internal development (antazcamatkRtiH) of the Divine mind
(citi) with internal power source of Brahman, stays as the world (jagat iti
sthitA) which is nothing but the accumulated senses of the life forms
(jIvatanmAtramAtram).
citi - thinking mind? limited consciousness?
**vlm.54. The intellect like the pepper seed, is possest[**possessed] of an
exquisite
property within itself, and bears like the flavour of the
other, the element of the living soul, which is the element of
animated nature.
The seed of the mirage is this
*cit* Consciousness. It is inborn.
The wonder of this world is thus
internal. In the Elements
and *jIva*, the world arises. -54-
````y3014.055
*citttAtsvazaktikacanaM yadahambhAvanaM cita: |*
*jIva: spandanakarmAtmA bhaviSyadabhidho hyasau ||3|14|55|| *
citttAt_sva.zakti-kacana*m *yad_ahambhAvana*m *cita: |
jIva: spandana-karma-AtmA bhaviSyad_abhidho hy_asau ||3|14|55||
citttAt sva.zakti-kacana*m - **From citta is self-zakti-manifestation*
yad ahambhAvana*m *cita: - *which is the "I"-becoming of cit *
jIva: spandana-karma-AtmA - *jIva the vibrant-karma-self *
bhaviSyad abhidho hy asau - *will become defined by this*.
**moT. ... "citeH" "svazaktikacanaM" svazaktisphuraNarUpa*m *| "ahambhAvana*m
*yad" asti | kuta: | "cittvAt" cidbhAvAkhyAt heto: | "hi" nizcaye | "asau"
svazaktisphuraNa*m *| "jIvaH" bhavati | "jIvA"pekSayA puMliGgatA |
kathambhUto "jIvaH" | "spandAtma" kiJcitsphuraNarUpa*m *| yat "karma" | tat
"AtmA" svarUpa*m *| yasya | "spanda-Atma-karmAtmA" citspandarUpa evety
artha: | puna: kathambhUta: | "bhaviSyadabhidhaH" vaikharIprAdurbhAva ity
artha: ||
**vlm.55. As the mind exerts its power and assumes its sense of egoism, it
derives the principle of the living soul from the Intellect, which with its
breath of life and action, is called a living being afterwards. (The mind
is what thinks, moves and acts).
*citttAt svazaktikacanaM yadahambhAvanaM cita: |*
*jIva: spandanakarmAtmA bhaviSyadabhidho hyasau ||3|14|55|| *
In *cit*ta, there's a *zakti* Power:
self-manifest Sva-Kachana,
which is the "I"-feelng of *cit*.
*jIva* the vibrant-karma-self
will next become defined by this. -55‑
y3014.056
*yacciccittvena kacanaM svasampAdyAbhidhAtmakam |*
*svakArairvyavaccedyaM tad bhidyate no na vidyate ||3|14|56||*
yac_cic_cittvena kacana*m sva.*sampAdy*a-a*bhidhA-Atmakam |
sva.kArair_vyavacchedya*m *tad_bhidyate no na vidyate ||3|14|56||
yac cic cittvena kacana*m - **What is cit by citness is a projection, *
sva.sampAdy*a-a*bhidh*A-A*tmakam – an *own.production-defined=entity. *
sva.kArair_vyavacchedya*m *tad - *By the own.identities That is to be
separately distributed. *– see variant in AS. below. – Compare *sva.*kAra
here to *ahaM*.kAra
**AS: First there is a typo: the word tad does not belong. Also the first
word should be: svavikArair
**jd. It is KG's, but not characteristic of her usual typos. She has not
merely omitted a prefix, but has replaced it with a separate <tad>. I
suspect it is a variant in her sources for the KG edition. This is one of
the dubious verses (fortunately few) where textual difficulties arise. MoT
has significant differences -> yac cic cittvena *kalanam** su*sampAdyAbhidh
*Arthadik* | *vyavacchedavikArais* *tad* bhidyate *'to* na vidyate ||. Note
the presence of <tad>, which reinforces the impression that we are dealing
with a var. rather than a typo. Note also that MoT has <kalana> rather than
YV's favored <kacana> (projection, manifestation). ??? das....@gmail.com
sva.vikArair_vyavacchedya*m *–* by its own.transformations into
distinctions*
bhidyate na: na vidyate - *is divided. For us it is not known to be. *-56-
*KG: *yaccic*citvena* kacanaM svasampAdyAbhidhAtmakam |
svakArairvyavacchedyaM tad bhidyate no na vidyate ||3|14|56||
*yacciccittvena kacanaM svasampAdyAbhidhAtmakam |*
*svavikArairvyavacchedyaM bhidyate no na vidyate ||3|14|56||*
**vlm.56. The intellect (chit), exhibiting itself as the mind (chitta),
bears the name of the purpose it has to accomplish, which being temporary
and changeable, is different from the chit and a nullity. (The mind being
the principle of volition, is applied also to the object of the will, as we
say, I have a mind to play; which is equal to the expression, I have a
playful mind: and this state of the mind being variable, is said to be
null).
**VA: This cit play by its own accord, self-happens in itself, and, this
chit being unknown to us, it is seen separated.
**AS: First there is a typo: the word tad does not belong. Also the first
word should be: svavikArair. The mistakes are not from JD's transcription.
The distinction is made between *cit* - the abstract creative power of
Brahman and cittva - its mindness. Here is the meaning: When the *cit* is
(yat cit bhidyate) distinguished by its development of mindness (cittvena
kacanaM) by naming it by its actions (sva.sampAdy*a-a*bhidhA-Atmakam),
limited by its variations (svavikArai: vyavacchedya*m*), then it does not
really exist in that set up. In other words, when *cit* is given this
altered description, it is but illusory!
**moT. ... yac cic cittvena *kalanam** su*sampAdyAbhidh*Arthadik* |
*vyavacchedavikArais* tad bhidyate *'to* na vidyate ||... — "cit" ArSa:
SaSThIlopa: cita: | "yat cittvena" cidbhAvena | "kalanaM" pariccheda: |
bhavati | kathambhUta*m *| "susampAdyA" sukhena "sampAdayituM"
zaky"AbhidhArthadik" nAmArthaleza: yena | tat "susampAdyAbhidhArthadik" |
paricchinnasyaiva hi vastuna: nAma ta*d-*vAcyatva*m *ca kartu*m *zakya*m *|
"tat bhidyate" cita: bhinnatvena sthIyate | kai: | "vyavaccheda-vikAraiH" |
citta*m *na spRzatIti yAvat | bhavantu jaDebhya: bhinnatApAdanAni | ta eva
vikArA: | tai: | tadyuktatvAd iti yAvat | cito bhinna*m *| kA hAnir ity |
atrAh"Ata" iti | "ataH" cito bhinnatvAt | "na vidyate" | cidbhinnasya
cetyamAnatAyogAt | tadayoge ca sato 'pi | tasyAsaGkalpatvAt | cidrUpatvena
kalanAbhAvena vyarthasya cittvasyApy abhAva: | cittvAbhAve ca jagato
'bhAva: | tadabhAve ca zuddhasya cin.mAtrasyaiva sAmrAjyam iti bhAva: ||
*cit* becomes *cit*n-ess manifest,
self-produced, making entity
of its own doing. Apart, That
is separate, unknown to us. -56-
````y3014.057
*citspandarUpiNorasti na bheda: kartRkarmaNo: |*
*spandamAtraM bhavetkarma sa eva puruSa: sm**ऱta: ||3|14|57||*
cit-spanda-rUpiNor_asti na bheda: kartR-karmaNo: |
spanda-mAtra*m *bhavet_karma s*a* eva puruSa: smRta: ||3|14|57||
cit-spanda-rUpiNor asti - *Of a formation of cit-Spanda *
na bheda: kartR-karmaNo: - *there is no distinction of doer and doing *
spanda-mAtra*m *bhavet karma - *where karma becomes Spanda-made *
sa eva puruSa: smRta: - *It is considered as the puruSa Person. *
**vlm.57. The distinction of actor and act, does not consist in the
intellect, it being eternal, is neither the author or the work itself. But
the living soul, which is active and productive of acts, is called the
purusha or the embodied soul residing in the bod*y-**purau-sete. It is
action which makes the man-purusha, from which is derived his manhoo*d-*paurusha.
**moT.... "citspandarUpiNoH" citsphUrtyAkhyarUpayuktayo: | "kartRkarmaNo:
bheda: nAsti" | katham etad ity | atrAha "spande"ti | "spandamAtra*m *karma
bhavet" | bahiHspandasyaiva karmatvadarzanAt | "sa eva puruSa: smRtaH" |
paNDitair iti zeSa: | aya*m *bhAva: | anta: vicAryamANa*m *jJAna*m *vinA na
kiJcil labhyate | ghaTapaTAdiz ca bahirbhUta: | ata: jJAnasya tai: saha ko
'pi sambandho nAstIti zuddha*m *jJAna*m *ziSTa*m *| sa eva ca cita:
sphuraNAkhya: spanda: | tad eva karma | bahiHsthitasya
zarIracalanAdirUpasya karmaNo 'pi tatpUrvakatvAt | tat tattvam eva | sa eva
ca puruSa: | antar anyasyAnupalambhAt bahiHzarIrasya mRtpiNDarUpasya
puruSatvAyogAt iti siddha*m *karmaNa: puruSatvam ||
*citspandarUpiNorasti na bheda: kartRkarmaNo: |*
*spandamAtraM bhavetkarma sa eva puruSa: sm**ऱta: ||3|14|57||*
What's formed by the vibration of *cit* is without distinctions of doer and
doing;—where that vibration produces karma, there is found the *puruSa*Person. -5
7-
````y3014.058
*jIvazacittaparispanda: puMsAM cittaM sa eva ca | *
*manastvindriyarUpaM satsattAM nAneva gacchati ||3|14|58|| *
jIvaz_citta-parispanda: puMsA*m *citta*m *s*a* eva ca |
manas_tv_indriya-rUpa*m *sat_sattA*m* nAnA_iva gacchati ||3|14|58||
jIva: citta-parispanda: - *jIva is the Vibration of citta *
puMsA*m *citta*m *sa eva ca - *He is the whole idea of Mankind *
manas tu indriya-rUpa*m - **but his Mind takes the shape of his organs *
sat sattAm nAnA iva gacchati - *the varous Such goes to Suchness*.
**AB. ... "jIva: cittve" cidbhAve | citsvarUpa iti yAvat | "parispandaH"
bhavati | "puMsA*m *sa eva" karmAparaparyAya*m *"cittaM" bhavati |
parispanda "eva ca" | citspandatvavyatiriktasya jIvasya cittasya vAbhAvAt |
"tu" vizeSe | "mana" eva citspandarUpa*m *cittam | "indriyarUpa*m *sat" |
"nAnAnAnA"tva*m *"gacchati" | "cittaM" kathambhUtam "eva" | "anAnaiva" |
paramArthata: ekatvAt nAnAtvarahita*m *| idam atra tAtparyam | "jIvas"
tAvat citspanda eva | taccittam api vikalpAtmaka*m *tathaiva | tad eva ca
cittam indriyarUpeNa pariNamate | tataz ca svapariNAma-bhUtendriya-dvAreNa
bahir nirgatya rUpAdi-paJcaka-svarUpa-viSayarUpatAm Apadyate | tataz ca
tadAdhAra-bhUta-paJcakatAm AsAdyate | tataz ca tatkArya-bhAvena pariNamate
iti cit-spanda eva sthUla-sUkSma-bhAva-rUpeNa sthita: | sa ca
cidavyatirikta iti sarva*m *cidrUpam eva sthitam iti ||
**VA: Individual consciouness is the conscious vibration of the mind, man
is his mind, mind is the collection of senses, - and so one Reality becomes
as.if many.
**AS:
Individual (jIvaH) is the vibration of *cit*ta (the Brahman mind), it by
becoming human intellect, mind and different organs takes on various forms
(naneva sattAmeva gacchati.
**vlm.58. Life with the action of the mind constitutes the mind of man. The
mind taking a sensitive form, employs the organs of sense to their
different functions. (The sensitivity of the mind bears an active and not
the passive sense of sensitiveness or sensibility).
*jIvazacittaparispanda: puMsAM cittaM sa eva ca | *
*manastvindriyarUpaM satsattAm nAneva gacchati ||3|14|58|| *
*jIva* is the Vibration of the *cit*ta Affection. He is the whole idea of
Mankind,
in mindbound organs. That is how various Such goes to Suchness. -58-
`````y3014.059
*zAntAzeSavizeSaM hi citprakAzaccaTA jagat | *
*kAryakAraNakAditvaM tasmAdanyanna vidyate ||3|14|59|| *
zAntAzeSa-vizeSa*m *hi cit-prakAza-cchaTA jagat |
kArya-kAraNakAditva*m *tasmAd anyan na vidyate ||3|14|59||
zAnt*a-a*zeSa-vizeSa*m *hi - peacefu*l-*distinct-indistinct —
cit-prakAza-cchaTA jagat - *cit*-Radiance-luster is the world —
kArya-kAraNaka-Aditva*m - *Doing-Dee*d-*beginningness —
tasmAd anyan na vidyate - than That another is not known. —
**vlm.59. He, the radiance of the light of whose intellect, is the cause of
infinite blessings to the world, is both its author and workmanship from
all eternity, and there is none beside him. (He is the Pratyagátmá the al
*l-*pervading soul).
**MoT. ... cit-prakAzasya chaTAprAnta iva … ||3|14|¶ = zAnt*a-a*zeSa-vizeSa*m
*hi cit-prakAzat *chaTA jagat | kArya-kAraNakAditva*m *tasmAd anyan na
vidyate = >... ¶ "hi" yasmAt arthe | 'zeSa*m *samasta*m *"jagat
citprakAzacchaTA" cit-prakAze siddha-padArtha-paGktimayatvAt
cit-prakAza-paGkti: | bhavati | kathambhUta*m *| "zAnt*a-a*zeSa-vizeSaM" |
"zAntAH" cin.mAtre pralInA: | "azeSAH" samastA: | "vizeSAH" bhAvA: yasya |
tat | "tasmAt" tato heto: | "kArya-kAraNaka-Aditvam anyat" cin.mAtrAt
pRthak | "na vidyate" | kAryakAraNatvAder api jagattvena cit-prakAza*c-ch*
aTAtv*a-a*napAyAt ||3|14| MoT_3,14.59 ||3|14| . —
#azeSa — adj. - without remainder, entire, perfect, all; — azeSa: -
non-remainder; — azeSam, azeSeNa, azeSatas - ind. - entirely, wholly. —
azeSatA - tA f. azeSatva - n. - totality. — y2.018.019 — y3.005.003 —
#savizeSa — sa-v. - adj. - possessing specific or characteristic qualities;
peculiar, singular, extraordinary; having discrimination, discriminating;
savizeSam ind. - with all particulars, in detail; particularly, especially,
exceedingly - kautUhalam ind. - in a particularly festive or solemn manner;
<-taram> ind. more particularly, particularly). — y1.026.043 — #vizeSa — m.
- distinction [of qualities, two tasya; in qualities, two tasmin; of one
quality because of another, tasya and tena]; difference between;
characteristic difference, peculiarity; a species, individual (e.g.
<vRkSa‑v.>, a species of tree, in comp. often also = special, peculiar,
particular, different, e.g. <chando‑v.>, a particular metre, <v.‑maNDana>,
a peculiar ornament"; <argha‑v.>, different prices"); (pl.) various
objects; distinction, peculiar merit, superiority (in comp. often=
excellent, superior, distinguished e.g. <AkRti-v.>, "an excellent form";
cf. <v.‑pratipatti>); (in gram.) a word which defines or limits the meaning
of another word (cf. <vizeSaka> and <vizeSaNa>); (in phil.) particularity,
individuality, essential difference or individual essence (with the
`vaizeSikas the 5th category or `padArtha, belonging to the 9 eternal
substances or `dravyas, viz. soul, time, place, ether, and the 5 atoms of
earth, water, light, air, and mind, which are said to be so essentially
different that one can never be the other); — vizeSena, vizeSAt - ind. -
exceedingly, especially, particularly, even more; — vizeSAt - by reason or
in consequence of.; <yena yena vizeSeNa>, in any way whatever mbh.); vizeSa
adj. - extraordinary, abundant. — ¶ sAmanya — "In the deep sleep, since
there is no object, the `spanda principle appears as mere consciousness
(cinmaya). There are two aspects, namely`spanda‑sAmAnya and `spanda‑vizeSa,
the Totally Vibrant spanda-sAmAnya and the variously Vibrant
spanda-vizeSa.`sAmAnya is the general principle of consciousness, `vizeSa
is the manifestation of `spanda in constitutive aspects like Sattva, Rajas,
and Tamas or objective experiences like blue, pleasure, etc. Ordinary
people consider the `vizeSa spanda, i.e the particular manifestations as
something entirely different from consciousness, but the fully enlightened
Yogi considers them only as forms of Spanda." — y4.054.002 — #chaTA — f. -
a mass, lump, assemblage, number; a collection of rays, lustre. —
y1.032.015 —
*zAntAzeSavizeSaM hi citprakAzaccaTA jagat | *
*kAryakAraNakAditvaM tasmAdanyanna vidyate ||3|14|59|| *
The peacefu*l-*distinct-indistinct
*cit*-Radiance-luster's this world:
this Doing-Dee*d-*beginningness
is nothing otherwise than That. -59-
y3014.060
*अच्छेद्योऽहमदाह्योऽहमक्लेद्योऽशोष्य* *एव* *च* *।*
*नित्य**: **सर्वगत**: **स्थाणुरचलोऽहमिति* *स्थितम्* *॥३।१४।६०॥*
अच्छेद्यो_अहम्_अदाह्यो_अहम्_अक्लेद्यो_अशोष्य एव च ।
नित्य: सर्व.गत: स्थाणुर्_अचलो_अहम्_इति स्थितम् ॥३।१४।६०॥
acchedyo_aham_adAhyo_aham_akledyo_azoSy*a* eva ca |
nitya: sarva.gata: sthANur_acalo_aham_iti sthitam ||3|14|60||
acchedya: aham - *indivisible am I *
adAhya: aham - *noninflammable am I *
akledya: - *unsoakable *
azoSya: eva ca - *and yet undrying *
nitya: — *eternal *
sarvagata: — *all-going*
sthANu: - *stockstill *
acala: — *mountain-still *
aham iti sthitam - *I am thus situate. – So "I" is.* -60-
**vlm.60. Hence the ego or living soul is indivisible, uninflammable,
unsoilable and undriable in its essence; it is everlasting and infinite
(ubiquitous), and as immovable as a mountain. (The living soul is viewed in
the light of the eternal soul).
**moT. ... "ahaM" citprakAzarUpa: aham | "acchedyaH" azarIravat cheda-yogyo
nAsmi | evam "adAhyo 'yam" ity AdAv api sambandhanIyam | "aha*m *nityo"
'smi | nityatve vizeSaNadvAreNa hetum Aha "satataga" iti | sarvakAlaga ity
artha: | puna: katham-bhUta: | "sthANuH" svasvarUpe dRDha*m *sthita: |
atrApi hetum vizeSaNatvenAh"Acala" iti | yata: niSkampa ity artha: ||
**VA: “iti sthitam” - so it stands, referring to Cit. Cit stands so - “I am
indivisible, non-flamable etc”
**AS: Iti sthitam means "so it is!" This is to be contrasted with the next
verse describing people who think otherwise, despite this fact.
*acchedyo'hamadAhyo'hamakledyo'zoSya eva ca | *
*nitya: sarvagata: sthANuracalo'hamiti sthitam ||3|14|60|| *
*अच्छेद्यो_**अहम्_**अदाह्यो_**अहम्_**अक्लेद्यो_**अशोष्य **एव **च **। **नित्य:
**सर्व.**गत: **स्थाणुर्_**अचलो_**अहम्_**इति **स्थितम् **॥३।१४।६०॥ *
acchedya: aham - *indivisible am I *
adAhya: aham - *noninflammable am I *
akledya: - *unsoakable *
azoSya: eva ca - *and yet undrying *
nitya: — *eternal *
sarvagata: — *all-going*
sthANu: - *stockstill *
acala: — *mountain-still *
aham iti sthitam - *I am thus situate. – So "I" is.* -60-
Indivisible am I; noninflammable am I; unsoakable and yet undrying;
eternal, al*l-*going; stockstill, mountain-still—I am thus situate. -60-
y3014.061
*vivadante tathA hyatra vivadanto yathA bhramai: | *
*bhramayanto vayaM tvete jAtA vigatavibhramA: ||3|14|61||*
vivadante tathA hy_atra vivadanto yathA bhramai: |
bhramayanto vaya*m *tv_ete jAtA vigata-vibhramA: ||3|14|61||
vivadante tathA hy atra - *thus they debate about this *
vivadanta: yathA bhramai: - *as they debate about delusions *
bhramayanta: vaya*m *tv ete - *but when their delusions lead us into error*
jAtA: vigata-vibhramA: - *we become free from delusion*.
zgl#tt. #*vivAda - *"vivadante" vivAda*m *kurvanti | "tathA bhramaiH"
mithyAjJAnai: | "vivadante" | jJAta-tattvAnA*m *vivAd*a-a*bhAvAt | tathA hi
| *tArkikA*: AtmAna*m *jJAna-guNa*m *saMsAriNa*m *ca kathayanti | *sAGkhyA:*udAsIna
*m* [witnessing, "indifferent", inactive] jJAna-rUpam api paramANu-rUpam |
*cArvAkA* bhUta-rUpa*m *| *bauddhA:* zUnya-rUpa*m *| *vedAntina:*zAnta-svarUpa*m
*| evam anye_apy anyat kiJcit ||_y3014.061. MoT.
**MoT. ... "atra" citprakAze | "yathA" yena prakAreNa | "vivadante" vivAda*m
*kurvanti | "tathA bhramaiH" mithyAjJAnai: | "vivadante" | jJAta-tattvAnA*m
*vivAd*a-a*bhAvAt | tathA hi | tArkikA: AtmAna*m *jJAna-guNa*m *saMsAriNa*m
*ca kathayanti | sAGkhyA: udAsIna*m* [witness, "indifference"] jJAna-rUpam
api paramANu-rUpam | cArvAkA bhUta-rUpa*m *| bauddhA: zUnya-rUpa*m *|
vedAntina: zAnta-svarUpa*m *| evam anye_apy anyat kiJcit | yady api ete
'dhikArikRpayaiva vivadante tathApi adhikAriNA*m *tattatpadaniSThAnAm
adhaHstha*m *pada*m *parityajyordhva-pada-gamanArtha*m *vAdinA*m *bhrama:
ukta: | yadi vAdina: bhrameNa vivadante tarhi yUya*m *katha*m *sthitA: ity
| atrAha "bhramanta" iti | "tu" vyatireke | "ete vaya*m *vigatabhramAH"
vAdyuktanAnAguNottIrNa-zuddhacin.mAtrAGgIkArAt dUrIbhUtamithyAjJAnA: |
"jAtAH" | kathambhUtA: | "na bhramanta" ity artha: | nanu zrIvasiSThena
tanmatanirAsapareNa vivAda eva kRta: | maivam | bodhanArtha-tanmatanirAse
'pi cin.mAtrAGgIkAreNaiva sarva.matAGgI-kArAt | cin.mAtra*m *hi sarve
'GgIkurvanty eva | ki*m *tu tadvizeSeSu vivadante ||
*vivadante tathA hyatra vivadanto yathA bhramai: | *
*bhramayanto vayaM tvete jAtA vigatavibhramA: ||3|14|61||*
**vlm.61. There are many that dispute on this point, as they dispute on
other matters, in their error, and mislead others into the same; but we are
set free from all mistake. (The disputants are the dualists, who make a
distinction between the eternal and created souls.
(Jívátmá-paramátmá-dvaita-vádis).
**VA: People argue, and by arguments they get in delusion, and they are
getting deluded. But we are free of delusions.
**AS: Exactly!
Thus they debate all about this,
discussing all their delusions—
but when they try to delude us,
we become free from delusion. -61-
y3014.062
*dRzaye mUrte jzasaMrUDhe vikArAdi pRthagbhavet | *
*nAmUrte tajjzakacite citkhe sadasadAtmani ||3|14|62|| *
dRzye mUrte jJa-saMrUDhe vikArAdi pRthag bhavet |
nAmUrte tajjJaka-cite cit-khe sa*d-*asa*d-*Atmani ||3|14|62||
dRzye mUrte - in the perceived embodiment
jJa-saMrUDhe - burst from Jna Knowledge
vikAra-Adi pRthag bhavet - separation&c apart becomes
na amUrte - not disembodied
tajjJaka-cite - as.if knowing everything
cit-khe - in the *cit*-sky
sa*d-*asa*d-*Atmani - in the Such-unSuch-self.
**MoT. dRzye mUrte jJa-saMrUDhe vikAra-Adi pRthag bhavet | na amUrte ta*j-*jJaka-cite
cit khe sa*d-*asa*d-*Atmani = >... ¶ punar api cidekamayatvam eva kathayati
— "mUrte" sthUle | "dRzye" dRzikriyAviSaye bhAvajAte | kathambhUte |
"'jJasaMrUDhe" | "ajJeSu" mUrkheSu | "saMrUDhe" dRDhIbhUte | mUrkhajJAte
iti yAvat | "vikArAdi" | "Adi"zabdAt pariNAmAder grahaNam | "pRthak bhavet"
| sthUlasya dRzyasya vikAra.Adi-dharma-adhikaraNatve yogyatAstIti bhAva: |
"amUrte" sUkSme | "tajjJaka-cite" tattva-jJeSu sphurite | "citkhe" cidAkAze
| vikArAdi pRthak "na" bhavet | kathambhUte "citkhe" | "sadasadAtmani"
sadasatsvarUpe | vikArAdi yadi sat tadApi tanmayam eva | yady asat tadApi
tathaiveti bhAva: ||
#mUrta — adj. - coagulated; settled into any fixed shape, substantial,
material, embodied, incarnate; real (said of the division of time in
practical use, as opp. to <amUrta>); stupefied, insensible. — y2.008.009 —
#mUrtatva n. - material form, incarnate existence. - #mUrti — f. - any
solid body or material form, (pl. material elements, solid particles; ifc.
= consisting or formed of); embodiment, manifestation, incarnation,
personification (esp. of `ziva); anything which has definite shape or
limits (in phil. as mind and the 4 elements earth, air, fire, water, but
not <AkAza>, ether [Space]); a person, form, figure, appearance; an image,
idol, statue; beauty. — y2.008.013 — #mUrtidhara mUrti-dhara adj. - having
a body, corporeal, incarnate. — #mUrtitas mUrti-tas ind. - from the form,
in bodily shape. — #mUrtitva mUrti-tva n. the having a body, corporeal
nature, materiality; (in phil.) the having a finite or fixed measure or
motion. - #amUrta — adj. - formless, shapeless, unembodied; not forming one
body, consisting of different parts; - m. - N. of `ziva. — y2.008.009 —
#amUrti a-mUrti — f. - shapelessness, absence of shape or for-H..—
y2.008.013 — #amUrti - f. - shapelessness, absence of shape or form; (a.),
formless —#saMrUDha — adj. - grown, sprung up, sprouted; grown over,
cicatrized, healed; burst forth, appeared; growing fast or taking root
firmly; confident, bold (= <prauDha>); — s.‑vraNa - adj. having a healed or
cicatrized wound — y1.018.012 — #vikAra — m. - change of form or nature,
alteration or deviation from any natural state, transformation, change
(esp. for the worse) of bodily or mental condition,; an apparition,
spectre; (in `sAMkhya) a production or derivative from `prakRti (there are
7 `vikAras, namely <buddhi>, "intellect", <ahaM-kAra>, "the sense of
individuality", and the 5 <tan-mAtras> q.v.; these are also producers,
inasmuch as from them come the 16 `vikAras which are only productions,
namely the 5 <mahA-bhUtAni> q.v., and the 11 organs, namely the 5
<buddhIndriyANi> or organs of sense, the 5 <karmendriyANi> or organs of
action, and <manas>, "the mind"); — vikAratas - ind. - from or through
change; — v.-tva - n. - the state of change, transformation; — v.-maya -
adj.‑I - consisting of derivatives (from `prakRti); — v.-vat - adj. -
undergoing changes; — v.-hetu - m. - "cause of perturbation", temptation,
seduction. — y1.027.033 — #tajjJa — ta*j-*jJa - adj. - knowing that; — m. -
a knowing; en*d-*comp. familiar with — #cita — adj. - piled up , heaped;
placed in a line RV; collected , gained; forming a mass (hair); covered ,
inlaid , set with; — citam - n. - "a building"; — citA - f. - a layer ,
pile of wood , funeral pile; a heap , multitude —
**VA: Separate changes are seen only in visible forms, arisen from (wrong)
knowledge, not in formless al*l-*knower, in space of Consciousness, in the
Self of existing and non-existing.
**AS: The break "tajjJaka-cite" is strange! It should be "tajjJa-kacite" =
"formed by the knower". Note the sati saptamI in first line. When the
apparent perceivable has overcome the observer (jJa-saMrUDhe), various
deformations become apparent.
In line two it is ordinary locative. In the abstract Brahman formed by the
knower in his mind space, the duality of sat and asat does not arise.
**vlm.62. The dualist relying on the phenomena, is deceived by their
varying appearances; but the believer in the formless unity, relies in the
everlasting blessed spirit; (which he views in his intellect).
*dRzaye mUrte jzasaMrUDhe vikArAdi pRthagbhavet | *
*nAmUrte tajjzakacite citkhe sadasadAtmani ||3|14|62|| *
`````y3014.063
*cittarau cetyarasata: zakti: kAlAdinAmikAm | *
*tanotyAkAzavizadAm cinmadhu: svamazajarIm ||3|14|63|| *
cit-tarau cetya-rasata: zakti: kAla.Adi-nAmikAm |
tanoty AkAza‑vizadA*m *cin.madhu-zrI: sva.maJjarIm ||3|14|63||
cit-tarau - in the *cit*-tree — cetya-rasata: - from the flavor or the
conceivable — zakti: - *zakti* power — kAla-Adi-nAmikAm - called Time or
the like — tanoti - it extends — AkAza‑vizadA*m - *clear Space —
cin.madhu-zrI: sva.maJjarIm - Conscious-hone*y-*richness self-blossom —
**MoT. "cin.madhu-zrIH" ci*d-*AkhyA-vasanta-lakSmI: | "kAlAdi-nAmikAH"
kAla-dezAdi-nAma-yuktA: | "zaktI: sva.maJjarI: tanoti" vistArayati | kuta:
| "cetya-rasataH" cetyAsvAdena yuktam | yukta*m *ca vasanta-lakSmyA: rasena
maJjarItananam | "zaktIH" ki*m *| "cittattvam" cin.mAtra-rUpiNya eva |
zakti-tadvator abhedAt | puna: katham-bhUtA: | "AkAza-vizadAH" | na tu
bhAsamAna-sthUla-rUpa-yuktA: ||3|14| MoT_3,14.63 ||3|14|
**vlm.63. Fondness for intellectual culture, is attended with the
vernal blossoms of intellect, which are as white as the clear
firmament, and as numberless as the parts of time.
When the perceived embodiment, sprung out of Jna Knowledge. becomes
separate and apart—not in the consciousness of That, but in *cit*-sky, in
the Such-unSuch-self,— -62-then, in the *cit*-tree, flavored by *cetya*Conceivables, there is a Power like Time, extending
as clear Space:—Consciousness as sweet as honey, the blossoming of self.
-63-
`````y3014.064
*svayaM vicitraM sphurati cidaNDakamanAhatam | *
*svayaM vilakSaNaspandaM cidvAyuraNDajAtmaka: ||3|14|64|| *
svaya*m *vicitra*m *sphurati ci*d-*aNDakam anAhatam |
svaya*m *vilakSaNa-spanda*m *ci*d-*vAyur aNDajAtmaka: ||3|14|64||
svaya*m *vicitra*m *sphurati - itself emanates the wonder
ci*d-*aNDakam anAhatam - the unbroken *cit*-Egg — the Anahata Chakra, the
subtle heart svaya*m *vilakSaNa-spanda*m - *itself vibrant variety
ci*d-*vAyur - *cit*-wind
aNDaja-Atmaka: - the EggBorn entity.
**MoT. svabhAvena cin.mAtrasya cetyarUpatayA sphuraNa*m *kathayati —
"citkaJcukam" | "kaJcukaM" lakSaNayA paTa: | cidAkhya: paTa: | "svayaM"
svabhAvena | "vicitra*m *sphurati" citrapaTavat vicitratAyukta*m *bhavatIty
artha: | vicitratA cArthacetyakRtA jJeyA | tathA "cidratna*m *svaya*m *
vicitra*m *kacati" | ratnasya ca kacana*m *yuktam eva | "svayam" ity
asyArtha*m *svayam evAh"ApakAraNaM" iti ||3|14| MoT_3,14.64 ||3|14|
#aNDa — n. - an egg, a testicle; the scrotum; the musk bag; semen virile;
N. of `ziva (from his being identified with the `brahmANDa or Cosmic Egg).
— #aNDaka — m. - the scrotum; - am n. an egg. —#anAhata — an-A>hata - adj.
- unbeaten, unwounded, intact; new and unbleached (as cloth); produced
otherwise than by beating; not multiplied; — anAhatam - n. Anahata Chakra,
the fourth of the mystical <cakras>, or circles of the body. —
y1.027.008#vilakSaNa — adj. - having different marks, varying in character,
differing from (tasmAt or comp.; - tA, f.; - tva n.); various, manifold;
not admitting of exact definition; - m - any state or condition which is
without distinctive mark or for which no cause can be assigned, vain or
causeless state. —
**vlm.64. The intellect exhibits itself in the form of the boundless
and wonderful mundane egg, and it breathes out the breath of its
own spirit in the same egg. (The breathing soul is called the
sútrátmá one of the ten hypostases of Brahma, the vital air is the
first of the elementary bodies, in the order of emanation alias
creation).
*svayaM vicitraM sphurati cidaNDakamanAhatam | *
*svayaM vilakSaNaspandaM cidvAyuraNDajAtmaka: ||3|14|64|| *
Itself emanates the wonder—
the unbroken *cit*-Egg*, itself
vibrant variety, the Wind
of *cit*, the EggBorn entity. -64-
*[The Anahata Chakra, the subtle heart.]
`````y3014.065
*svayaM vicitraM kacanaM cidvAri na nikhAtagam | *
*svayaM vicitradhAtutvaM zareSThAGgamapi nirmitam ||3|14|65|| *
svaya*m *vicitra*m *kacana*m *ci*d-*vAri na nikhAta-ga*m *|
svaya*m *vicitra-dhAtutva*m *zreSThAGgam api nirmitam ||3|14|65||
svaya*m *vicitra*m *kacana*m - *itself a wondrous manifestation
ci*d-*vAri na nikhAta-ga*m - cit*-water not ditch-gone
svaya*m *vicitra-dhAtutva*m - *itself the wondrous roots of words
zreSTh*a-a*Ggam api nirmitam - measured into the best of forms —
**moT. ... "vilakSaNaspandaH" bAhyavAyo: vyatiriktaspandayukta: | atra
hetutvena vizeSaNam Aha "ajaDAtmaka" iti | jaDAjaDayo: spando 'vazya*m *vilakSaNa
eva syAd iti bhAva: | "vAri nikhAtagaM" sat | "vicitravalanaM"
vicitra-sphuraNa*m *bhavati | "cidvAri" tu "nikhAtagaM" sat |
"vicitravalanaM" "na" bhavati ||
**VA: Own wonderful manfestation, cit becomes waters not born of ground
by itself becoming elements, it becomes best of bodies.
It is itself a wonderful
Kachana Manifestation;
*cit*-water without a ditch; it's
the wonder of the roots of words
measured into the best of forms. -65-
**vlm.65. It then showed itself in the wondrous form of the antimundane
waters, not as they rise from springs or fall into reservoirs, as also in
those of the substances constituting the bodies of the best of beings.
*svayaM vicitraM sphurati cidaNDakamanAhatam | *
*svayaM vilakSaNaspandaM cidvAyuraNDajAtmaka: ||3|14|64|| *
svaya*m *vicitra*m *sphurati ci*d-*aNDakam anAhatam |
svaya*m *vilakSaNa-spanda*m *ci*d-*vAyur aNDajAtmaka: ||3|14|64||
`````y3014.066
*svavicitrarasollAsA cijjyotsnA satatoditA | *
*svayaM cideva prakaTazacidAloko mahAtmaka: ||3|14|66|| *
sva.vicitra-rasa-ullAsA ci*j-*jyotsnA satatoditA |
svaya*m *cid eva prakaTaz ci*d-*Aloko mahAtmaka: ||3|14|66||
sva.vicitra-rasa-ullAsA - self-variet*y-*taste-delighting
cit-jyotsnA - *cit*-moonlight
satata-uditA - ever-arisen
svaya*m *cid eva prakaTa: - itself only *cit* Conscious, manifest
ci*d-*Aloka: - *cit*-light
mahAtmaka: - the Great Self-entity —
**moT. "uccaiH" "cicchRGgam apanirmitam" nirmANarahitam | "vicitra-dhAtu" |
"vicitrA" nAnA-vidhA: | "dhAtavaH" bhUtAkhyAni kAraNadravyANi | yasmin |
tat | bhavati | zRGgam api vicitradhAtu vicitra-gairikAdidhAtuyukta*m *bhavati
| ki*m *tu nirmitam | "svaya*m *cijjyotsnA" "citrarasollAsA"
nAnAvidha-cetya-rasollAsayuktA | tayA "satatoditA" bhavati | bAhyajyotsnApi
vicitr*a-a*mRta-rasa - ullAsa-yuktA bhavati | ki*m *tu zuklapakSa evoditA
bhavati ||
**vlm.66. It next shone forth with its own intellectual light, which
shines as bright as the humid beams of the full moon.
Delighting in the flavor of
its wonderful variety,
the *cit*-moonlight, arising full,
itself is just the *cit* Conscious,
manifest *cit*-light, the Great Self. -66-
````y3014.067
*svayamastaM gate bAhye svajzAnAduditA citi: | *
*svayaM jaDeSu jADyena padaM sauSuptamAgatA ||3|14|67||*
svayam_asta*m *gate bAhye sva.jJAnAd_uditA citi: |
svaya*m *jaDeSu jADyena pada*m *sauSuptam_AgatA ||3|14|67||
svayam asta*m - **Self-arisen *
gate bAhye - *in going outside *
sva.jJAnAd uditA citi: - *from self-knowledge/Jnana the arisen citi
Conscious-ness*
svaya*m *jaDeSu jADyena - *itself by inertia and inertness*
pada*m *sauSuptam AgatA - *come to the state of Dreamless Sleep.*
**moT. ... "svayam" iti | "citi: svaya*m *ajJe" mUrkhe | "'staGgateva"
bhavati | astaGgatatva*m *ca asyA: sthitAyA: api jJAnAviSayIbhAva evAta
"iva"zabdopAdAnam | "citi: svaya*m *jJe" jJAnayukte | "jJAnAd uditA"
bhavati | yathAkAze jvalann api sUryo 'ndha*m *praty anudita: | netrasahita*m
*prati tUdita: | evam iyam apIti bhAva: ||
**vlm.67. Then as the intellect rises in full light with its internal
knowledge, upon disappearance of the visibles from sight; so also it is
transformed to dullness by dwelling upon gross objects, when it is said to
lie dormant. In this state of the intellect, it is lowered to and confined
in the earth.
The arisen *cit*i Conscious-ness arises from Self-Knowledge and projects in
the inertia and inertness of Dreamless Sleep. — -67-
y3014.068
*svayaM spanditayAspandacittvAcciti mahAnabha: | *
*citprakAzaprakAzo hi jagadasti ca nAsti ca ||3|14|68|| *
svaya*m *spanditayA_aspanda-cittvAc_citi mahA-nabha: |
cit-prakAza-prakAzo hi jagad_asti ca na_asti ca ||3|14|68||
svaya*m - **His own *
spanditayA - *by spandation*
aspanda-cittvAt - *from unvibrant citness *
citi mahA-nabha: - *the great Nabha-space of citi *
cit-prakAza-prakAza: hi - *thus the radiance of cit-radiance *
jagad asti ca na asti ca - *the world is, and the world is not*.
**vlm.68. The world is in motion by the force of the Intellect, in whose
great vacuity it is settled; it is lighted by the light of that Intellect,
and is therefore said to be both existent as well as inexistent by itself.
**moT. ... citi: "jaDeSu" sthAvarAdiSu | "jADyena" jaDabhAvena | "svaya*m *sauSuptapadaM"
suSuptisthAnam | "AgatA" bhavati | "citimahAnabhaH" cidAkhyo mahAkAza: |
"svayam spandi" sphurattAyukta*m *bhavati | "tathA" tena prakAreN"Aspandi"
zAntatAyukto bhavati | bAhyAkAzasya tu vAtarUpeNa saspandatva*m *svarUpeNAspandatvam
||
*svayaM spanditayAspandacittvAcciti mahAnabha: | *
*citprakAzaprakAzo hi jagadasti ca nAsti ca ||3|14|68|| *
*स्वयम् **स्पन्दितया_**अस्पन्द-**चित्त्वाच्_**चिति **महा-**नभ: **। **चित्-*
*प्रकाश-**प्रकाशो **हि **जगद्_**अस्ति **च **न_**अस्ति **च **॥३।१४।६८॥ *
Himself by Spanda Vibration,
from the unvibrating *cit*ness
in the great Nabha-space of *cit*i
thus by the radiance of *cit*
the world is, and the world is not.
-68-
````y3014.069
*cidAkAzaikazaUnyatvaM jagadasti ca nAsti ca | *
*cidAlokamahArUpaM jagadasti ca nAsti ca ||3|14|69|| *
ci*d-*AkAza-eka-zUnyatva*m *jagad_asti ca na_asti ca |
ci*d-*Aloka-mahArUpa*m *jagad_asti ca na_asti ca ||3|14|69||
ci*d-*AkAza-eka-zUnyatva*m - cit**-Space=One-emptiness *
jagad asti ca na asti ca - *the world is, and the world is not *
ci*d-*Aloka-mahArUpa*m - cit**-light=great-Form *
jagad_asti ca na_asti ca - *the world is, and the world is not*.
**vlm.69. Like the vacuity of that Intellect, the world is said now to
exist and now to be inexistent; and like the light of that Intellect, it
now appears and now disappears from view.
*cit*-Space and One-emptiness
the world is, and the world is not.
*cit*-light and the great-Form of That
the world is, and the world is not. -69-
````y3014.070
*cinmArutaparispando jagadasti ca nAsti ca | *
*cidghanadhvAntakRSNatvaM jagadasti ca nAsti ca ||3|14|70||*
cin.mAruta-parispando jagad_asti ca na_asti ca |
cid.ghana-dhvAnta-kRSNatva*m *jagad_asti ca na_asti ca ||3|14|70||
cin.mAruta-parispando - *cit-wind-projecting *
jagad asti ca na asti ca - *the world is, and the world is not *
ci*d-*ghana-dhvAnta-kRSNatva*m - cit**-cloud-dark-blackness *
jagad asti ca na asti ca - *the world is, and the world is not. *
**vlm.70. Like the fleeting wind which is breathed by that Intellect, the
world is now in existence and now inexistent; and like the cloudy and
unclouded sphere of that Intellect, the world is now in being and now a not
being.
**moT. ... cinmAruta*ghana*spando … | … "mahArUpaM" bhAsura: zuklAkhyaguNa:
| "cinmArute"ti | spandasya ca vAyuguNatva*m *prasiddham eva ||
When the *cit*-wind blows, the world is,
and the world is not. In the dark
blackness of the Consciousness-cloud,
the world is, and the world is not. -70-
````y3014.071
*cidarkAlokadivaso jagadasti ca nAsti ca | *
*citkajjalarajastailaparamANurjagatkrama: ||3|14|71|| *
ci*d-*arkAloka-divaso jagad asti ca nAsti ca |
cit-kajjala-rajas-taila-paramANur jagat-krama: ||3|14|71||
ci*d-*arka=Aloka-divasa: - *In the sun of Consciousness, and in the light
of the Sun, *
jagad asti ca na asti ca - *the world is, and the world is not*
cit-kajjala-rajas-taila-paramANur - *cit become like a smoke-cloud in the
Primal Atom*
jagat-krama: - *the world going-on. *-71-
**vlm.71. Like the broad daylight of that Intellect, the world is now in
existence, and like the disappearance of that light, it now becomes
nothing. It is formed like colyrium from the particles of the oil of the
rajas quality of the Intellect.
*cidarkAlokadivaso jagadasti ca nAsti ca | *
*citkajjalarajastailaparamANurjagatkrama: ||3|14|71|| *
ci*d-*arkAloka-divaso jagad asti ca nAsti ca |
cit-kajjala-rajas-taila-paramANur jagat-krama: ||3|14|71||
In the sun of Consciousness, and
in the light of the Sun, the world
is, and the world is not: when *cit*
becomes a cloud of smoke in the
Primal Atom, the world goes-on.
-71-
````y3014.072
*cidagnyauSNyaM jagallekhA jagacciccagaGkhazauklatA | *
*jagacciccailajaTharaM cijjaladravatA jagat ||3|14|72|| *
ci*d-*agn*y-*auSNya*m *jaga*l-*lekhA jagac_cic.*ch*aGkha-zuklatA |
jagac_cic.*ch*aila-jaThara*m *ci*j-*jala-dravatA jagat ||3|14|72||
ci*d-*agn*y-*auSNya*m *jaga*l-*lekhA - *cit-Agni-warm is the
World-Picture/Transcription — see <lekha> below. *
jagac cic.*ch*aGkha-zuklatA - *of the world cit-trumpet the Bright sound *
jagac cic.*ch*aila-jaThara*m - **of the world cit-mountain the hardness *
ci*j-*jala-dravatA jagat - *cit-water the flowing of the world. *
**moT. ... "cit" eva "kajjalarajaHzailaH" aJjanAdri: | tasya "paramANuH" |
paramANo: parvataguNatva*m *tadAzritatvenopacArAj jJeyam | jagadAkAra:
"jagadbhramaH" | jagad iti yAvat | "jagallekhA" jagatpaGkti: — jagac
cicchailajaThara*m *cijjaladravatA jagat - "jagat cicchailasya jaTharam"
antaHstha: sArarUpa: bhAga: | bhavati | "dravatA" dravatva*m *| "snigdhatA"
snehAkhyo guNa: ||
#oSNa — (fr. <uSNa> with <A-> in the sense of diminution) - adj. - a little
warm, tepid. #oSNya — ###``````y3014.072 — #lekha — m. - (cf. <rekha>) - a
line, stroke; (also pl.) a writing, letter, manuscript, written document of
any kind (cf. <kUTa‑l.>); a god, deity; = <Abhoga>; — #lekha-l.‑hArin -
adj.iNI - taking or conveying a letter (<-tva> n.) — #lekhA - f. - a
scratch, streak, line, stroke, stripe, furrow; the pale or faintly
discernible streak of the young moon's crescent kir. (cf. <candra-l.> and
<zazAGka-l.>, the act of delineation, drawing, painting (v.l.); writing,
handwriting; a drawing, likeness, figure, impression (cf. <mRga.‑l.> and
<savyapAda‑l.>) — #l.-kSara n. writing (opp. to <Alekhya>, painting) —
**VA: as heat to fire, whiteness to shell, hardness to mountain, fluidity
to water, so world is related to Consciousness.
**AS: The general sense is correct. The wording, however, is thus: The
world is the heat of the *cit* fire, etc.
**vwv.1354. The heat of the fire of Consciousness is the series of worlds.
The world is the whiteness of the conch-shell that is Consciousness. The
world is the interior of the mountain of Consciousness. Tje world is the
fluidity of the water of Consciousness.
**vlm.72. It is the intellectual fire that gives warmth to the world, and
it is the alabaster (conch) of the intellect that causes its whiteness; the
rock of intellect gives it hardness, and its water causes its fluidity.
*cit* that's warm as Agni, the god
of fire, is the Worl*d-*painting. Of
the *cit*-trumpet the world's the blare;
the mountain's hardness; the water
of *cit*, the flowing of the world. -72-
`````y3014.073
*jagaccidikSumAdhuryaM citkSIrasnigdhatA jagat | *
*jagacciddhimazaItatvaM cijjvAlAjvalanaM jagat ||3|14|73|| *
jagac ci*d-*ikSu-mAdhurya*m *cit-kSIra-snigdhatA jagat |
jagac ciddhim azItatva*m *ci*j-*jvAlA-jvalana*m *jagat ||3|14|73||
jagac ci*d-*ikSu-mAdhurya*m - *the world is the sweetness of *cit*-sugarcane
cit-kSIra-snigdhatA jagat - of *cit*-milk the world is the creaminess
jagac ci*d-*dhim azItatva*m - *the world is the coolness of *cit*-thought
ci*j-*jvAlA jvalana*m *jagat - of *cit*-flame the world is the heat —
The world is *cit*-sweet sugarcane;
the cream of *cit*-milk is the world;
the world's the coolness of *cit*-thought;
of *cit*-flame the world is the heat; -73-
**vwv.The world is the sweetness of the sugarcane of Consciousness. The
world is the wetness of the milk of Consciousness. The world is the
sweetness of the honey of Consciousness. The world is the bracelet of the
flame of Consciousness.
**vlm.73. The sweetness of the world, is derived from the sugar
of the intellect, and its juiciness from the milk in the divine
mind; its coldness is from the ice, and its heat from the fire
contained in the same. (i. e. The divine Intellect is the material
cause (upádána kárana) of the world).
`````y3014.074
*jagaccitsarSapasneho vIcizacitsarito jagat | *
*jagaccitkSaudramAdhuryaM jagaccitkanakAGgadam ||3|14|74|| *
jagac cit-sarSapa-sneho vIciz cit-sarito jagat |
jagac cit-kSaudra-mAdhurya*m *jagac cit-kanaka-aGgadam ||3|14|74||
jagac cit-sarSapa-sna_iha : - the world is *cit*-mustar*d-*oil — vIciz
cit-sarito jagat - the waves *cit*-flowing are the world — jagac
cit-kSaudra-mAdhurya*m - *the world is *cit*-hone*y-*sweetness — jagac
cit-kanak*a-a*Ggadam - the world is chit-gold in a bracelet —
**vwv.1356. The world is the oil of the mustard of Consciousness. The world
is the wave of the river of Consciousness. The world is the coldness of the
snow of Consciousness. The world is the blazing of the flame of
Consciousness.
**vlm.74. The world is oily by the mustard seeds contained in the
Intellect; and billowy in the sea of the divine mind. It is dulciate by the
honey and aureate by the gold contained in the same.
the world's the oil of *cit*-mustard;
the *cit*-flowing waves are the world;
the world is *cit*-hone*y-*sweetness;
the world is *cit*-gold in a brooch. -74-
````y3014.075
*jagaccitpuSpasaugandhyaM cillatAgraphalam jagat | *
*citsattaiva jagatsattA jagatsattaiva cidvapu: ||3|14|75|| *
jagac_cit-puSpa-saugandhya*m *ci*l-*lat*A-a*gra-phala*m *jagat |
cit-satt*A_e*va jagat-sattA jagat-satt*A_e*va ci*d-*vapu: ||3|14|75||
jagac cit-puSpa-saugandhya*m *– *The world is the smell of cit-flowers*
ci*l-*lat*A-a*gra-phala*m *jagat – *A budding cit-vine is the world *
cit-sattA eva jagat-sattA – *for cit-Suchness is World-Suchness *
jagat-sattA eva ci*d-*vapu: – *world-Suchness is the beauty of cit*. -75-
**moT. … "citsattaiva jagatsattA" bhavati | "jagatsattaiva cidvapur"
bhavati | na hi guNasattA guNino bhinnA guNisattA ca guNAd bhinnA bhavatIti
bhAva: | "atra" cijjagato: | "bhedavikArAdi" | "Adi"zabdena pariNAmAder
grahaNam | "sthita*m *na" bhava-ti | kim "iva" | "khe" AkAze | "malam iva"
||
**vlm.75. The world is a fruit of the tree of Intellect, and its fragrance
is derived from the flowers growing in the arbour of the mind. It is the
ens of the Intellect, that gives the world its entity, and it is the mould
of the eternal mind, that gives its form.
**vwv.1362 The world is the fragrance of Consciousness. The existence of
Consciousness is alone the existence of the world. The existence of the
world is alone the form of Consciousness. Here, difference, change etc., do
not exist as impurity (does not exist) in the sky.
*jagaccitpuSpasaugandhyaM cillatAgraphalam jagat | *
*citsattaiva jagatsattA jagatsattaiva cidvapu: ||3|14|75|| *
jagac_cit-puSpa-saugandhya*m *ci*l-*lat*A-a*gra-phala*m *jagat |
cit-satt*A_e*va jagat-sattA jagat-satt*A_e*va ci*d-*vapu: ||3|14|75||
The world is the scent of *cit*-flowers;
a budding *cit*-vine is the world.
The *cit*-Suchness is worl*d-*Suchness,
and worl*d-*Suchness is *cit*‑beauty.
-75-
`````y3014.076
*atra bhedavikArAdi nakhe malamiva sthitam | *
*itIdaM sanmayatvena sadasadbhuvanatrayam ||3|14|76|| *
atra bheda-vikAra-Adi nakhe malam iva sthitam |
iti - ida*m *sanmayatvena sa*d-*asad bhuvana-trayam ||3|14|76||
atra bheda-vikAra-Adi –
here the various distinctions of form are —
nakhe malam iva sthitam –
I read this as a pun: 'like dirt under a fingernail", and "like an impurity
in not-space" — YV has the fingernail; Mo has <na khe> not in Kha space —
iti ida*m *san-mayatvena –
thus this, being composed of Sat Suchness —
sa*d-*asad bhuvana-trayam –
is a Such-unSuch triple world —
**moT. > ... ¶ phalitam Aha — atra bhedavikArAdi na khe malam iva sthitam
||3|14|
Mo_3,14.76b ||3|14|— ata: "citsattaiva jagatsattA" bhavati | "jagatsattaiva
cidvapur" bhavati | na hi guNasattA guNino bhinnA guNisattA ca guNAd bhinnA
bhavatIti bhAva: | "atra" cijjagato: | "bhedavikArAdi" | "Adi"zabdena
pariNAmAder grahaNam | "sthita*m *na" bhava-ti | kim "iva" | "khe" AkAze |
"malam iva" ||3|14| MoT_3,14.76 ||3|14| — jagata: sadasanmayatAm
upasaMharati — … ||3|14| Mo_3,14.77b ||3|14| — "iti" pUrvoktaprakAreNa |
"bhuvanatrayaM" bhUrbhuvaHsvarAkhya*m *jAgradAdika*m *vA bhuvana-tritaya*m *|
"sanmayatvena" satsvarUpacidvikAratvena | "sadasad" bhavati | mUlakAraNAyA:
cita: sa*d-*asa*d-*asattve sattAsattAdhAratvakRta*m *bhedam AzaGkyAha
"avikalpye"ti | "vA"zabda: pakSAntaradyotaka: | "tad eva" tribhuvanam eva |
"sattAsatte" bhavati | kuta: | "avikalpya-tadAtmatvAt" | "avikalpyaH" sattv
*a-a*sattva-vikalpAyogya: | ya: "tadAtmA" cidAtmA | tasya bhAva: tat"tvaM"|
tasmAt | aya*m *bhAva: | sadasad iti padadvayam astinAstikriyAkartAra*m *kathayati
| tathA ca kartRkarmavikalpa: durnivAra: | satt*A-a*satte tu
zuddha-nirAlamba=asti-nAsti=kriyA-vAcake <#126> 'vikalpya*m *citsvarUpam
eva kathayata: | tadabhinnasya tribhuvanasyApi sattAsattAtvam eva yukta*m *|
na sadasattvam iti ||
**vwv.1362/76a. The existence of Consciousness is alone the existence of
the world. The existence of the world is alone the form of Consciousness.
Here, difference, change etc., do not exist as impurity (does not exist) in
the sky.
**VA: Here is no distinction, change etc, as impurity does not stay in
space. This world consists of Sat only, and so this triple world is both
existing and non-existing.
**AS:
I agree.
**vlm.76. The difference is, that this world is changeful, while
the clear atmosphere of the Intellect has no change in it; and
the unreal world becomes real, when it is seen as full of the
Divine spirit.
These various distinctions of form are like dirt under a fingernail,
impurity in the not-space; thus this, composed of Sat, is a Such-unSuch
triple world. -76-
````y3014.077
*avikalpatadAtmatvAtsattAsattaikataiva ca | *
*avayavAvayavitA zabdArthau zazazRgavat ||3|14|77|| *
a-vikalpa-tad.AtmatvAt_sattA-a.sattA-ekatA_eva ca |
avayava-avayavitA zabdArthau zaza-zRGgavat ||3|14|77||
avikalpa-ta*d-*AtmatvAt –
from its Self-nature as devoid of distinctions —
satt*A-a*sattA-ekatA eva ca –
such as Suchness, unSuchness, and Oneness —
avayav*a-a*vayavitA –
quibbles of quibbles — distinctions of distinctions —
zabd*a-a*rthau zaza-zRGgavat –
word as meaningful as Rabbit-Horns —
**vwv.1360. On-account.of (the world) being of the nature of Consciousness
without change, the oneness of existence and non-existence and the state of
being a limb and the wholeare wor*d-*meanings similar to a hare's horn.
**vlm.77. The invariable self-sameness of the Divine spirit, makes the
entity and non-entity of the world alike; (because it has no existence of
its own, but in the Supreme soul). And the words 'part and whole' are
wholly meaningless, because both of these
are full with the divine spirit.
**MoT. jagata: sadasanmayatAm upasaMharati — … ||3|14| Mo_3,14.77b ||3|14|
— "iti" pUrvoktaprakAreNa | "bhuvanatrayaM" bhUrbhuvaHsvarAkhya*m *
jAgradAdika*m *vA bhuvanatritaya*m *| "sanmayatvena"
satsvarUpacidvikAratvena | "sadasad" bhavati | mUlakAraNAyA: cita:
sadasadasattve satt*A-a*satt*A-A*dhAratvakRta*m *bhedam AzaGkyAha
"avikalpye"ti | "vA"zabda: pakSAntaradyotaka: | "tad eva" tribhuvanam eva |
"sattAsatte" bhavati | kuta: | "avikalpyatadAtmatvAt" | "avikalpyaH"
sattvAsattvavikalpAyogya: | ya: "tadAtmA" cidAtmA | tasya bhAva: tat"tvaM"|
tasmAt | aya*m *bhAva: | sadasad iti padadvayam astinAstikriyAkartAra*m *kathayati
| tathA ca kartR-karma-vikalpa: durnivAra: | sattAsatte tu
zuddhanirAlambAstinAstikriyAvAcake 'vikalpya*m *citsvarUpam eva kathayata:
| tadabhinnasya tribhuvanasyApi sattAsattAtvam eva yukta*m *| na
sadasattvam iti ||3|14| MoT_3,14.77 ||3|14| — nanu jagadbrahmaNor
avayavAvayavibhAvo 'stu ity | atrAha — avayavAvayavitA zabdArthau
zazazRGgavat ||3|14| Mo_3,14.78a ||3|14| — "yaiH" jaDai: |
"anubhUtyapalApAya" jagaccidaikyAkhyam anubhavam apalapitu*m *|
"avayavAvayavitAzabdaH" avayavAvayavibhAvAkhya: zabda: | "arthaH" tadvAcya:
sambandhavizeSa: | tau "avayav*a-a*vayavitA-zabdArthau" | "kalpitau"
svavikalpena sambhAvitau | katha*m *"kalpitau" | "zaza-zRGgavat" | yathA
kazcid bahir asad api zazazRGga*m *kalpayati | tathety artha: | "tAn dhig
astu" te dhikkAraviSayA evety artha: | dhikkAraviSayatva*m *ca teSA*m *avayavAbhinnasyAvayavina:
bhedena jJAnAt | na hy avayavabhinno 'vayavI nAma kazcid astIti bhAva: ||
*avikalpatadAtmatvAtsattAsattaikataiva ca | *
*avayavAvayavitA zabdArthau zazazRgavat ||3|14|77|| *
From its Self-nature as devoid
of distinctions, such as Suchness,
unSuchness, and Oneness—quibbles
of quibbles —come such words,
as meaningful as Rabbit-Horns. -77-
````y3014.078
*anubhUtyapalApAya kalpito yairdhigastu tAn |*
*na vidyate jagadyatra sAdryabdhyurvInadIzavaram ||3|14|78||*
anubhUt*y-*apalApAya kalpito yair dhig astu tAn |
na vidyate jagad yatra sa.adry-abdhy-urvI-nadi-Izvaram ||3|14|78||
anubhUt*y-*apalApAya - unto misleading perceptual experienced
alpita: yai: - conceived by whom
dhig astu tAn - shame on them!
na vidyate jagad yatra - there is not known a world where are
sa-adr*y-*abdh*y-*urvInadi-Izvaram - the primal ocean waves and the gods
**MoT. Adyabdhibhir urv*y-*Adibhis tattad Izvaraiz ca sahita*m *jagat ¶ nanu
jagad-brahmaNor avayavAvayavibhAvo 'stu ity | atrAha — anubhUyapalApAya
kalpito yair dhig astu tAn | … ||— "yaiH" jaDai: | "anubhUtyapalApAya"
jagac-ci*d-*aikya - Akhyam anubhavam apalapitu*m *| "avayavAvayavitAzabdaH"
avayavAvayavibhAvAkhya: zabda: | "arthaH" tadvAcya: sambandhavizeSa: | tau
"avayavAvayavitAzabdArthau" | "kalpitau" sva.vikalpena sambhAvitau | katha*m
*"kalpitau" | "zazazRGgavat" | yathA kazcid bahir asad api zazazRGga*m *kalpayati
| tathety artha: | "tAn dhig astu" te dhikkAraviSayA evety artha: |
dhik-kAraviSayatva*m *ca teSA*m *avayava-abhinnasya-avayavina: bhedena
jJAnAt | na hy avayavabhinno 'vayavI nAma kazcid astIti bhAva: — na vidyate
jagad yatra sAdridyUrvInadIzvaram — "yatra" yasmin cidrUpAkhye sthAne |
"sAdri-dyUrvI-nadIzvaram" parvata-AkAza-bhUmi-samudrasahita*m *| "jagat" |
"cidekatvAt" cidaikyAt | "na vidyate" | "tatra-itara-vibhrame" SaSThyarthe
saptamI | "itarasya" tatkAryarUpasya "bhramasya" | "ka: prasaGgaH" ||
#anubhUta — adj. - perceived, understood, apprehended; resulted, followed
as a consequence; that has experienced, tasted, tried or enjoyed. —
#anubhUti — f. - perception; knowledge from any source but memory; (in
phil.) knowledge gained by means of the four `pramanas (perception by the
senses, inference, comparison, and verbal authority); dignity, consequence.
— y2.004.xxx — #apalApa – m. – apalapana - n. - denial or concealment of
knowledge, evasion, turning off the truth, detraction; concealing, hiding;
affection, regard; the part between the shoulder and the ribs — apalApin -
adj. - one who denies, evades or conceals (with tasya) – apalapita — adj. -
denied, concealed; suppressed, embezzled – y2.018.068
**VA: whoever continues invented perceptions - shame on them.
Here is no world here, with all winds (sAdi), oceans, earth, rivers and
gods.
**AS: Whoever created these word complexes leading to the removal of true
experience (anubhUti-apalApAya). The second line is to be connected with
the next verse: The word yatra in second line is to be interpreted as
whereas, so the second line is whereas the world dominated by (Izvaram)
mountains, oceans, earth and rivers does not exist.
**vlm.78. Fie to them, that deride notions as false talk; because the world
with its hills, and seas, earth and rivers, is all untrue without the
notion of God's presence in it. (The Buddhists are perceptionalists, and
have no faith in any thing beyond their sensible perceptions (pratyaksha);
but the Vedantic spiritualists, on the contrary, are abstract
conceptionalists, and believe nothing to be true, of which they have no
notion or inward
conception).
*anubhUtyapalApAya kalpito yairdhigastu tAn |*
*na vidyate jagadyatra sAdyabdhyurvInadIzavaram ||3|14|78||*
````y3014.079
*cidekatvAtprasaGga: syAtkastatretaravibhrama: | *
*zailAhRdayapInApi svAkAze vizadaiva cit ||3|14|79|| *
ci*d-*ekatvAt prasaGga: syAt kas tatretara-vibhrama: |
zilAhRdaya-pInApi svAkAze vizadaiva cit ||3|14|79||
ci*d-*ekatvAt - From *cit*-Oneness
prasaGga: syAt - this happens
kas tatra - what? there
itara-vibhrama: - wherever-wandering
zilAhRdaya-pInA api - stone-heart-thick though
svAkAze - in its ownSpace
vizadA eva cit — pure indeed the *cit* —
#prasaGga, prasa~nga — m. - adherence, attachment; intercourse with
(tasmin, tasya, or comp.) (prasaGgena ind. assiduously, zealously,
eagerly); illicit pursuit; union, connection (en*d-*comp. "connected with"
e.g. <madhu-prasaGgamadhu>, "honey connected with or coming in the spring
season"). — y1.027.029 — pl. all that is connected with or results from
anything; occurrence of a possibility, contingency, case, event (e.g. <eca:
pluta-prasaGge>, "in the event of a diphthong [ec] being prolated");
applicability; an occasion, incident, conjuncture, time, opportunity (ibc.;
prasaGgena, prasaGgAt and prasaGgatas ind. when the occasion presents
itself, occasionally, incidentally; <prasaGge kutrApi>, "on a certain
occasion"; <amunA prasaGgena>, <tat-prasaGgena> or <etat-prasaGge>, "on
that occasion"); (in dram.) a second or subsidiary incident or plot; -
nivAraNa n.the prevention of (similar) cases, obviation of (like future)
contingencies; - proSita adj. happening to be departed or absent; - vat
adj. occasional, incidental; - vazAt ind. according to the time, as
occasion may demand; - vinivRtti f. the non-recurrence of a case;
prasaGga-sama m. (in `nyAya) the sophism that the proof too must be proved;
prasaGgAnusaGgena ind. by the way, by the by. -
**VA: Cit being One, how there can be mistake of another (of division)?
As fullnes of the heart of a mountain (as everything in mountain is
mountain), cit shines in own space.
**AS: ... *cit* being unique why would there be this confusion of attaching
it with other things. The second line is also to be connected with the next
verse.
**moT. ... "yatra" yasmin cidrUpAkhye sthAne | "sAdridyUrvInadIzvaram"
parvata-AkAza-bhUmi-samudrasahita*m *| "jagat" | "cidekatvAt" cidaikyAt |
"na vidyate" | "tatra-itara-vibhrame" SaSThyarthe saptamI | "itarasya"
tatkAryarUpasya "bhramasya" | "ka: prasaGgaH" — cita: sarvamayatva*m *zilAdRSTAntena
kathayati — zilAhRdayapInApi svAkAzavizadaiva cit — "cit zAntaM"
paramArthato bhAvAbhAvAdikSobharahita*m *| "akhilaM" samasta*m *|
"sannivezaM" cetyAkhya*m *racanAvizeSam | "antaH" svamadhya eva | "dhatte"
| katham-bhUt"aiva" | "zila-AhRdaya-pInApi" | prakAzAkhyasArabharitatvena
zila - AhRdaya-vat "pInApi" satI | "svAkAza-vizadaiva" | "su"SThu
"AkAza"vat "vizadA" nirmalA "eva" | na tu jaga*d-*antardhAraNe yogyA | atra
dRSTAntam Aha "yathe"ti | "zilA yathA" sAreNa pUritApi lekha-ogha-Akhya*m *
"sanniveza*m *antar dhatte" | tathety artha: ||
**vlm.79. The intellect being an unity, cannot be mistaken for a part of
any thing; and though it may become as solid as a stone, yet it shines
brightly in the sphere of its vacuity.
*cidekatvAtprasaGga: syAtkastatretaravibhrama: | *
*zailAhRdayapInApi svAkAze vizadaiva cit ||3|14|79|| *
Out of the *cit*-Oneness all This becomes:—everywhere the stone-still Heart
manifests through pure *cit*-Space. -79-
````y3014.080
*dhatte'ntarakhilaM zAntaM saMnivezaM yathA zailA | *
*padArthanikarAkAze tvayamAkAzajo mala: ||3|14|80|| *
dhatte_antar_akhila*m *zAnta*m *saMniveza*m *yathA zilA |
padArtha-nikara-AkAze tvam_AkAza-lava-upama: ||3|14|80||
dhatte antar akhila*m *zAnta*m - **It bestows, within, complete peace *
saMniveza*m *yathA zilA - *a foundation solid as stone *
padArtha-nikara-AkAze - *in meaning-abounding-space *
tvam AkAza-lava-upama: - *you are like a space-fragment*.
**moT.... "cit zAntaM" paramArthato bhAv*a-a*bhAva-Adi-kSobharahita*m *|
"akhilaM" samasta*m *| "sannivezaM" cetya-Akhya*m *racanAvizeSam | "antaH"
svamadhya eva | "dhatte" | kathambhUt"aiva" | "zilAhRdaya-pInApi" |
prakAza-Akhya-sAra-bharitatvena zilAhRdayavat "pInApi" satI |
"svAkAza-vizadaiva" | "su"SThu "AkAza"vat "vizadA" nirmalA "eva" | na tu
jaga*d-*antar-dhAraNe yogyA | atra dRSTAntam Aha "yathe"ti | "zilA yathA"
sAreNa pUritApi lekhaughAkhya*m *"sanniveza*m *antar dhatte" | tathety
artha: — nanu tathApy aha*m *praSTA bhinna evAsmy | anyathA praznAyogAd ity
| atrAha — padArthanikarAkAze tvam AkAzalavopama: ||3|14| Mo_3,14.81a
||3|14| — "padArthanikarAkAze" | "padArthAnA*m *nikaraH" samUha: | sa eva
nakiJcid_rUpatvena" avakAzaH" | tasmin | tanmadhya ity artha: | "tvaM"
praSTA | "AkAza-lavopamaH" asi | phalitam Aha "tvatte"ti | ata: "te" tava
praSTu: | "tvattA-mattAtmatA-tvattAmatta-ullekhAH" | "tvattAmattAtmatayA"
tva*d-*bhAva-madbhAvarUpatvena | sthitA: ullekhA: | "tvattAmattollekhAH"
tvadbhAvamadbhAvavikalpA: | tvadbhAvarUpatvena <#130> sthitA:
tvattAvikalpA: | madbhAvarUpatvena sthitA mattA-vikalpA: | "na santi" |
AkAzarUpatvAt ||
DС - Akazajo malaH
It is total inward peace, steady as a rock
in essence-space, “you” is a space-born dust (particle)
**AS:
As explained, the first line continues to state that the *cit*
holds everything in a quiet state inside itself.
In other words, whatever is outwardly changing is fixed in its true
existence in *cit*.
The original encoding has
tvayamaakaashajo malaH
The tvam AkAza-lavopama: is from JD.
It is a pAThabheda, though.
The line joins with the next verse.
**vlm.80. It has a clear vacuous space in its inside, as a transparent
crystal, which reflects the images of all objects, though it is as clear as
the sky.
It bestows, within, complete peace—
a foundation solid as stone.
In that space thronging with meaning,
you are like a flawing of space. -80-
````y3014.081
*sattAsattAtmatAtvattAmattAzaleSA na santi te | *
*pallavAntaralekhaughasannivezavadAtatam ||3|14|81|| *
sattA-a.sattA-AtmatA-tvattA-mattA_AzleSA na santi te |
pallav*a-a*ntara-lekha-ogha-sanniveza.vad_Atatam ||3|14|81||
sattA asattA AtmatA tvattA mattA - *Suchness, unSuchness, selfness,
youness, meness *
AzleSA na santi te - *they have no connection with you *
pallav*a-a*ntara-lekha-ogha-sanniveza-vad - *blossom-within-streak-multitude-appearance-like
*
Atatam — *extended — YV uses this metaphor often. It is clearer as the
image of some kinds of opal, which seem to present a landscape. *
**moT. ... *tvattA-mattA-AtmatA-tvattA-mattA-ullekhA* na santi te ... —
"padArtha-nikarAkAze" | "padArthAnA*m *nikaraH" samUha: | sa eva
na.kiJcid-rUpatvena" avakAzaH" | tasmin | tanmadhya ity artha: | "tvaM"
praSTA | "AkAza-lava-upamaH" asi | phalitam Aha "tvattA" iti | ata: "te"
tava praSTu: | "tvattA-matt*A-A*tmatA-tvattA-mattA-ullekhAH" |
"tvattAmattAtmatayA" tva*d-*bhAva-ma*d-*bhAva-rUpatvena | sthitA: ullekhA:
| "tvattAmattollekhAH" tva*d-*bhAva-ma*d-*bhAva-vikalpA: |
tvad.bhAva-rUpatvena sthitA: tvattAvikalpA: | madbhAvarUpatvena sthitA
mattAvikalpA: | "na santi" | AkAzarUpatvAt || — pallava-dRSTAntena prakRta*m
*cita: sarva.mayatva*m *kathayati — … "cit" | "idaM" cetyam | "antaH"
svamadhye | "dhatte" | kuta: | "svabhAvataH" | nanu kayApi prayojan*a-a*pekSayA
kathambhUta*m *| "anyAnanyAtmakam" | "anyaH" svata: bhinna: | "ananyaH"
svato 'bhinna: | "AtmA" yasya | tat "anyAnanyAtmakam" | puna:
kathambhUtam | "AtataM" vistAra-yuktam | katha*m *"dhatte" | "pallav*a-a*ntare"
pallava-madhye sthita: | lekha-ogha-sanniveza: iva
"pallavAntara-lekha-ogha-sannivezavat" | pallave lekhaughasya ca
bhAsamAnatvena bhinnatva*m *pRthakkRtya labdhum azakyatvAd abhinnatva*m *ca
sphuTam sthitam evety upamAnam ||
#AzleSa — m. - intimate connection, contact; slight contact; embracing,
embrace; intwining; adherence, clinging to; - A f. the seventh `nakSatra. —
y1.026.021 — #AzleSaNa n. adherence, hanging on. — #AzleSita adj. embraced
— #AzliS - A>zliS - AzliSyati – embraces, adheres — #pallava — m/n. - (en
*d-*comp. f. - A) - a sprout, shoot, twig, spray, bud, blossom (met. used
for the fingers, toes, lips &c.) — y1.018.041, .022.028 — #saMniveza,
sanniveza — m. - entrance into, settlement (tam with >kR or vi>dhA, "to
take up a position, settle down"); seat, position, situation (ifc.
"situated in or on"); station, abode; vicinity; an open place in a town
(where people assemble for recreation); assembly, crowd; impression (of a
mark; see <lakSaNa-s.>); foundation (of a town); putting together,
composition, arrangement; Construction personified (as son of `tvashTR and
`racanA); form, figure, appearance; ¶c m. - sitting down, settlement,
foundation (of a city); abode, dwelling-place; arrangement, preparation;
state, condition; shape, form, appearance. — y1.031.025 — y3.004.036 —
#Atata — adj. - spread, extended, stretched or drawn (as a bow or bow
string); long (as a way); fixed on, clinging to (tasmin) — y1.033.033 —
y2.017.018 —
**VA: Existence, non-existence, self, yours and mine, connections - don’t
exist by themselves, as multiple veins of the leaf do not exist apart from
leaf.
**AS:
First line with the previous means:
This impurity from the *cit* space only lives in the space of word meanings
(padArthanikarAkAze),
these differentiations of existence, non existence, self, you, me don't
really exist at all.
The word padArtha should be literally interpreted as pada+artha = meaning
of terms!
Again the second line goes with the next verse.
**vlm.81. As the lines on the leaves of trees, are neither the parts of the
leaves nor distinct from them, so the world situated in the Intellect, is
no part of it nor separate from it.
*sattAsattAtmatAtvattAmattAzaleSA na santi te | *
*pallavAntaralekhaughasannivezavadAtatam ||3|14|81|| *
`````y3014.082
*anyAnanyAtmakamidaM dhatte'ntazacitsvabhAvata: | *
*samastakAraNaughAnAM kAraNAdi pitAmaham ||3|14|82|| *
anyAnanyAtmakam ida*m *dhatte 'ntaz cit-svabhAvata: |
samasta-kAraNaughAnA*m *kAraNAdi pitAmaham ||3|14|82||
any*a-a*nanya-Atmakam ida*m - *other-unOther-entity this — dhatte anta:
cit-svabhAvata: - bestows within *cit*-selfBecoming — samasta-kAraNa-oghAnA*m
- *of the whole sea of causation — kAraNa-Adi pitAmaham - of causes and all
he is the Grandfather —
>... ¶ pallavadRSTAntena prakRta*m *cita: sarvamayatva*m *kathayati — …
||3|14| Mo_3,14.82b ||3|14| — "cit" | "idaM" cetyam | "antaH" svamadhye |
"dhatte" | kuta: | "svabhAvataH" | nanu kayApi prayojana-ApekSayA
kathambhUta*m *| "anyAnanyAtmakam" | "anyaH" svata: bhinna: | "ananyaH"
svato 'bhinna: | "AtmA" yasya | tat "anyAnanyAtmakam" | puna:
kathambhUtam | "AtataM" vistArayuktam | katha*m *"dhatte" | "pallavAntare"
pallavamadhye sthita: | lekha-ogha-san-niveza: iva "pallav*a-a*ntara-lekha-ogha-sannivezavat" |
pallave lekhaughasya ca bhAsamAnatvena bhinnatva*m *pRthakkRtya labdhum
azakyatvAd abhinnatva*m *ca sphuTam sthitam evety upamAnam
||3|14| MoT_3,14.82 ||3|14| … | ||3|14| Mo_3,14.83a ||3|14| — tva*m *|
"cittvaM" cidbhAva*m *| "svabhAvataH" svarUpeN"AnubhUtitaH" svAnubhavena |
na tu mat-kathana-mAtreN"AkAraNAtma" akAraNa: | kAraNarahita: "AtmA" svarUpa*m
*yasya | tat | tAdRza*m *| "viddhi" jAnIhi | kathambhUta*m *<#134> |
kAraNanAmn"Adi"bhUta: <#135> ya: "pitAmahaH" | tatsvarUpa*m *"kAraNAdipitAmahaM"
| keSA*m *"kAraNAnAM" | "samasta-kAraNa-oghAnAM" | "samastasya" dRzyasya |
ye "kAraNaughAH" | teSAm | aya*m *bhAva: | sarvasya dRzyasya kAraNAni
paJcatanmAtrANi | teSA*m *kAraNam ahaMkAra: | tatkAraNa*m *"cittvam" iti
||3|14| MoT_3,14.83 ||3|14|
**vlm.82. No detached soul is of heterogenous growth, but retains in its
nature the nature of the intellect, and Brahmá is the primary cause of
causes. (Hence called Hiranyagarbha.) * The conceptualism of Europe, is a
doctrine between Realism and Nominalism and betwixt Idealism and
Relationism. The realist says, universal genera are real and independent
existences; but the nominalist (like the Pratyaksávádi) says that things
only exist and universals are Flatus venti-pralápa. [VL*m *means "not worth
a fart". jd]
*anyAnanyAtmakamidaM dhatte'ntazacitsvabhAvata: | *
*samastakAraNaughAnAM kAraNAdi pitAmaham ||3|14|82|| *
He makes the other and the not-other,—bestows, within the *cit*=self-becoming,
causation. He's the Grandfather of Causation. -82-
````y3014.083
*svabhAvato kAraNAtma cittaM ciddhyanubhUtita: | *
*na cAsattvamacetyAyAzacito vAcApi sidhyati ||3|14|83|| *
sva.bhAvato kAraNa-Atma-citta*m *ciddhyanubhUtita: |
na ca_a-sattvam_a-cetyAyAz_cito vAcA_api sidhyati ||3|14|83||
sva.bhAvata: - *From its own nature *
kAraNa-Atma‑citta*m - **cause-self-chitta*
cit-dhi-anubhUtita: - from *cit*-thought-experience — [or] cit hi
anubhUtita: - *cit* [is] indeed — and Mo has cittvam viddhi "know the
Consciousness"
na ca asattvam - *and not unSuchness *
acetyAyA: - *in the word <acetya> *
cita: vAcA api sidhyati - *from the evidence of the word <cit> *— The *cit*ta
is of its own nature the causal self; because it is the experience of the
*cit* Conscious, it is not unSuchness, as evidenced by the presence of the
root "*cit*" in Achetya Inconceivable.
**moT. ... svabhAvato* '*kAraNAtma *cittvam viddhy*_anubhUtita: || — tva*m *|
"cittvaM" cidbhAva*m *| "svabhAvataH" svarUpeN"AnubhUtitaH" svAnubhavena |
na tu mat-kathana-mAtreNa" AkAraNAtma" akAraNa: | kAraNarahita: "AtmA"
svarUpa*m *yasya | tat | tAdRza*m *| "viddhi" jAnIhi | kathambhUta*m *|
kAraNanAmn"Adi"bhUta: ya: "pitAmahaH" | tatsvarUpa*m *"kAraNAdipitAmahaM" |
keSA*m *"kAraNAnAM" | "samasta-kAraNa-oghAnAM" | "samastasya" dRzyasya | ye
"kAraNaughAH" | teSAm | aya*m *bhAva: | sarvasya dRzyasya kAraNAni
paJcatanmAtrANi | teSA*m *kAraNam ahaMkAra: | tatkAraNa*m *"cittvam" iti —
nanu jagadvat cid api asatyaiva bhavatv ity | atrAha — … — "acetyAyAH"
cetyamalAdUSitAyA: | "cita: asattva*m *vAcApi na sidhyati" vaktum apIda*m *na
yogyam ity artha: | atra hetutvenottarArdham Aha "yad" iti | yata: "yad
asti tad udeti" anyatayA prAdurbhavati | "iti dRSTam" asmAbhir iti zeSa: |
atra dRSTAntam Aha "bIjAd" iti | aya*m *bhAva: | yathA bIjabhAvena sthitam
"aGkura*m *bIjAt" udeti | tathA cin.mAtrasvarUpeNa sthita*m *cetyam api |
tathA ca cetyAnyathAnupapattyA cin.mAtrasyAsatyatva*m *na yuktam iti ||
**VA: Consciousness is self-existing self-cause, because it is experienced
in conscous thoughts.
It cannot be said Cosnsciousness is non-existent because of its
non-perception.
**AS:
This is an intrinsic logical argument.
Indeed (hi) *cit*ta the mind is essentially the same as its cause the *cit*.
Because the *cit* is beyond experience, its non existence cannot be
established by declaration of experience (to the contrary).
In other words, if someone were to say, I cannot experience this *cit*, so
it does not exist, he would be wrong.
For the *cit* is beyond experience and the mind that is making this
declaration is itself the *cit* intrinsically!
self-existing self-cause is cit cit-thought-experience
not non-existing from non-perception cit sacred texts arises
**vlm.83. The mind is of its own nature a causal principle, by
reason of its notion of the Intellect; but its existence is hard
to be proved, when it is insensible and unconscious of the intellect.
*svabhAvato kAraNAtma cittaM ciddhyanubhUtita: | *
*na cAsattvamacetyAyAzacito vAcApi sidhyati ||3|14|83|| *
*cit*ta is naturally the causal self: the experience of the *cit*Conscious. It is not
unSuchness, as evidenced by the presence of the root "*cit*" in 'Achetya'
Inconceivable. -83-
````y3014.084
*yadasti tadudetIti dRSTaM bIjAdivAGkura: ||3|14|84||*
yad asti tad udetIti dRSTa*m *bIjAd ivAGkura: ||3|14|84||
yad asti tad udeti iti - what is, that arises thus — dRSTa*m *bIjAd iva
aGkura: - seen from the seed like a sapling shoot —
**vlm.84. Whatever is in the root, comes out in the tree, as we see the
seed shoot forth in plants of its own species,
*yadasti tadudetIti dRSTaM bIjAdivAGkura: ||3|14|84||*
Whatever is, that arises
like a sprout shooting from a seed. -84-
````y3014.085
*gagana iva suzaUnyabhedam asti *
* tribhuvanamaGga mahAcito'ntarasyA: | *
*paramapadamayaM samastadRzyaM *
* tvidamiti nizacayavAnbhavAnubhUte: ||3|14|85||*
gagan*a* iva suzUnya‑bhedam_asti
tri.bhuvanam aGga mahAcito_antar_asyA: |
paramapadamaya*m *samasta-dRzya*m *
tv_idam_iti nizcayavAn_bhav*a-a*nubhUte: ||3|14|85||
gagane iva - *As.if in the sky *
suzUnya‑bhedam asti - *of the whole emptiness there is distinction *
tribhuvanam - *this Triple World *
aGga - *yes, indeed! *
mahAcito antar asyA: - *within the Great cit *
paramapada-maya*m *samasta-dRzya*m - **SupremeState-made all-Percept*
tv idam iti - *so this is thus *
nizcayavAn - *with conviction *
bhav*a-a*nubhUte: - *of/from the experience of being. *
tribhuvanam asti suzUnya-bhedam iva gagane - triple world (n,sg,N) is (3p,
sg, Pres, Parasm) empt*y-*of-difference (bahuvrihi samasaH) like (ind) in
space (L, n, sg, gagana->gagane sandhi in front of i) (it cannot be
UN-differentiated AND empty, it would be, I guess suzUny*a-a*bhedam?)
aGga - O dear (m, V, sg)
tribhuvanam (what kind?) mahA-cita: antar asyA: - triple world staying
(adj, n, sg, N) inside (ind) great Cit (mind of Brahman) (m, sg, N)
parama-pada-maya*m *is samasta-dRzya*m - *highest state consisting
(bahuvrihi, n, A, sg) is tota*l-*seen (bahuvrihi, n, N, sg) - all visible
consists of the highest state (Consicousness)
tu idam iti - is so
nizcayavAn bhav*a-a*nubhUte: - you be (imperat, 2p, sg) from experience
(Abl, sg, f) be sure (A, sg, m)
Triple world does not have differences like space, staying in great Cit, O
dear, be sure by your own experience what all visible world is just the
highest consciousness.
#aGga — ind. - a particle implying attention, assent or desire, and
sometimes impatience, it may be rendered, by well; indeed, true, please,
rather quick; kim aGga, how much rather! —
**AS: My dear (aGga) this triple world is undifferentiated and empty
(suzUnyabhedam) like the space and it is in this great *cit* - the Brahman
mind; from experience be sure that (anubhUte: nizcayavAn bhava ) that all
the visible world is just the great Brahma (paramapadamayam samastadRzyam).
*rAma* is being advised to see for himself the truth of what was declared
above.
**moT. ... he "aGga" | "tribhuvana*m *asyA: mahAcitaH" cin.mAtrasy"AntaH"
madhye | "suzUnyabhedam" | "suzUnyaH" atizayena na-kiJci*d-*rUpa: | "bhedo"
yasya | tat | sarvathA svarUpabhedarahitam ity artha: | "asti" | kim "iva"
| "gaganam iva" | yathA gagana*m *bhedarahitam asti | tathety artha: |
phalitam Aha "parame"ti | ata: tva*m *"iti nizcayavAn" eva*m *nizcayayukto
| "bhava" | kuto | "'nubhUtitaH" svAnubhavena | na tu maduktyA kRtena
zraddhAmAtreNa iti | kim "iti" | "samastadRzya*m *paramapadamayaM"
sarvottIrNacitsvarUpam eva | bhavati ||
**vlm.85. All the worlds are as void as vacuity, and yet they appear
otherwise, as they are situated in the Great Intellect. All this is the
seat of the Supreme, and you must know it by your intellection.
*gagana iva suzaUnyabhedam asti *
* tribhuvanamaGga mahAcito'ntarasyA: | *
*paramapadamayaM samastadRzyaM *
* tvidamiti nizacayavAnbhavAnubhUte: ||3|14|85||*
As.if in the spacious sky, from al*l-*emptiness
there is distinction of this Triple World—yes, indeed,
the Great *cit*, the Al*l-*Percept made of the Supreme
seems Such to us, struck by experience of being. -85-
````y3014.086
***vAlmIkiruvAca |*
*ityuktavatyatha munau divaso jagAma *
* sAyaMtanAya vidhaye'stamino jagAma | *
*snAtuM sabhA kRtanamaskaraNAM jagAma *
* zayAmAkSaye ravikaraizca sahAjagAma ||3|14|86||*
**vAlmIkiruvAca |
ity_uktavaty_atha munau divaso jagAma
sAyaMtanAya vidhaye_astamino jagAma |
snAtu*m *sabhA kRta-namaskaraNA*m *jagAma
zyAm*a-a*kSaye ravi-karaiz_ca sah*a_A*jagAma ||3|14|86||
ity uktavaty atha munau divasa: jagAma - *The Muni having said so, the day
departed*
sAyaMtanAya vidhaye asthamina: jagAma - *to evening rites for their homes
they departed*
snAtu*m *sabhA kRta-namaskaraNA*m *jagAma - *to Bath the Assembly, making
obeisances, departed*
zyAm*a-a*kSaye ravi-karai: ca saha AjagAma - *the stirring of darkness came
as the sunrays departed.* -86-
**vlm.86. As the Muni spake these words, the day declined to its evening
twilight. The assembly broke with mutal salutations, to perform their
vesperal ablutions, and met again at the court hall with the rising
sunbeams, after dispersion of the nocturnal gloom,
**moT.... "iti" pUrvokta*m *| "munau" zrIvasiSThe | "uktavati" kathayati
sati | "atha" pUrva-zloka-ukta-upadez*a-a*nantaram | "divasaH" dina*m *|
"jagAma" gata: | atra hetum Aha "astam" iti | yata: "inaH" sUrya: | "asta*m
*jagAma" | "sabhA" zrotṝNA*m *sabhA | "sAyantana-vidhaye" sAyantan*a-a*
gnihotrAdyartha*m *| "snAtu*m *jagAma" | snAna*m* vinA kutrApi vidhAv
adhikArAbhAvAt | sA sabhA "zyAmAkSaye" rAtr*y-*avasAne | dinAdAv iti yAvat
| "ravi-karaiH" sUryakiraNai: | "saha" | puna: "AjagAma "AgatA |
zravaNArtham iti zeSa: | iti zivam ||
***vAlmIkiruvAca |*
*ityuktavatyatha munau divaso jagAma *
* sAyaMtanAya vidhaye'stamino jagAma | *
*snAtuM sabhA kRtanamaskaraNAM jagAma *
* zayAmAkSaye ravikaraizca sahAjagAma ||3|14|86||*
VALMIKI:
The Muni having said his say, now the day departed;
and to their homes, for the evening rites, they all departed;
for the sacred bath the Assembly, bowing, departed;
the darkness stirred as the last rays of the sun departed. -86-
इत्य् आर्षे श्रीवसिष्ठमहारामयणे वाल्मीकीये उत्पत्तिप्रकरणे
ब्रह्माप्रतिपादनं नाम चतुर्दशः सर्गः ||3|14|३|14||
ity ArShe vasiSTha-mahArAmayaNe vAlmIkIye utpatti-prakaraNe
brahmA-pratipAdana*m *nAma caturdaza: sarga: ||3|14|3|14||
*Â**U*U*M**m*mmm....
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