fm3044 1.je22-23 OF THIS AND THAT .z52

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Jun 23, 2016, 10:08:32 AM6/23/16

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fm3044 1.je22-23 OF THIS AND THAT .z52

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y3044_1.je22-23 OF THIS AND THAT

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Think of the rivers of blood spilled by all those generals and emperors

so that,

in glory and triumph,

they could become the momentary masters of a fraction of a dot

Carl Sagan, 1994

oॐm

OF THIS AND THAT

vasiSTha said—

एतस्मिन्.न् अन्तरे राज-महिषी मत्त-यौवना । तद्_विवेश गृहम् लक्ष्मीर्_इव पङ्कज-कोटरम् ॥३।४४।१॥

etasmin.n_antare rAja-mahiSI matta-yauvanA | tat_viveza gRham lakSmI:_iva paGka.ja-koTaram ||3|44|1

now

here

the First Queen entered

—and she was maddeningly young!—

coming into the camp like lakSmI come into a grotto of lotuses

~vlm. ... as the goddess of grace pops upon the lotus flower.

आलोल-माल्य-वसना भिन्न-हार-लताकुला । अनुयाता वयस्याभिर्_दासीभिर्_भय-विह्वला ॥३।४४।२॥

Alola-mAlya-vasanA bhinna-hAra-latA-AkulA | anuyAtA vayasyAbhi:_dAsIbhi:_bhaya-vihvalA ||2

arrayed in flowing garlands,

—followed by her companions and servants like a train of twining vines, —

all

were wholly overcome with fear

~vlm.2. She was decorated with pendant wreaths of flowers and necklaces, and accompanied by a train of her youthful companions and handmaids, all terrified with fear.

चन्द्र.अनन-अवदात=अङ्गी श्वास-उत्कम्पि-पयोधरा । तारक-आकार-दशना स्थिता द्यौर्_इव रूपिणी ॥३।४४।३॥

candra.Anana-avadAta=aGgI zvAsa-utkampi-payodharA | tAraka-AkAra-dazanA sthitA dyaur iva rUpiNI ||3

her full-moon.face

arose

above

her flawless body

—her panting, trembling breasts—

her teeth

sparkling

like stars set in a red sunset

~vlm.3. With her face as bright as the moon and her form as fair as the lily, she appeared as a luminary of heaven, with her teeth shining as sets of stars, and her bosom throbbing with fear.

अथ तस्या वयस्य-एका राजानम् तम् व्यजिज्ञपत् । भूत-संग्राम-संरब्धम् अमर-इन्द्रम् इव अप्सरा: ॥३।४४।४॥

atha tasyA vayasya-ekA rAjAnam tam vy.ajijJapat | bhUta-saMgrAma-samrabdham amara-indram iva_apsarA: ||4

then,

by one of her companions,

the rAjA was informed-about the present raging battle

—

like indra among apsarA.s

~vlm. ... the warfare ... resembled the onset of demons upon the Apsára tribe.

The First Queen's COMPANION said—

देव देवी सह_अस्माभि: पलाय्य अन्तःपुर-अन्तरात् । शरणम् देवम्_आयाता वातार्ता इव लता द्रुमम् ॥३।४४।५॥

deva devI saha_asmAbhi: palAyya anta:pura-antarAt | zaraNam devam_AyAtA vAta-ArtA iva latA drumam ||5

divine Lord,

this divine Lady

comes with us here

to you

for shelter in the Inner City

she comes for refuge

as a wind-stricken vine clings to a tree

~vlm.5. Lord! this lady, said she, has fled with us from her seraglio, to take refuge under thy arms, as a tender creeper seeks the shelter of a tree, from a rude gust of wind.

राजन् दारा हृतास्_तास्_ते बलवद्भिर्_उदायुधै: । ऊर्मि-जालैर्_महाब्धीनाम् तीर-द्रुम-लता इव ॥३।४४।६॥

rAjan dArA hRtA:_tA:_te balavadbhi:_ud.Ayudhai: | Urmi-jAlai:_mahAbdhInAm tIra-druma-latA iva ||6

Your Majesty,

your wives

have been taken from you

by forces with weapons upraised, erect

so the great ocean wave.waters

beat at vines

along the mountain shore

~vlm.6. Behold! the ravishers ravishing the wives of the citizens with their uplifted arms, like the swelling waves of the sea carrying away the arbours of the bank in their rapid current.

अन्तःपुर-अधिपा: सर्वे पिष्टा: शत्रुभिर् उद्धतै: । अशाङ्कित-अभिपतितैर् वातैर् इव वर-द्रुमा: ॥३।४४।७॥

anta:pura-adhipA: sarve piSTA: zatrubhi:_uddhatai: | azAGkita-abhipatitai:_vAtai:_iva vara-drumA: ||7

the Harem Guard are all like grain milled into flour

ground.down by their enemies

who fearlessly swarm the downfallen as the winds ravage a fallen aloe tree

~vlm.7. The guards of the royal harem are all crushed to death by the haughty marauders, as the sturdy trees of the forest are broken down by the furious tornado.

दूरेण_आशङ्कम् आयातै: तरैर् न: पुरम् आहृतम् । रात्रौ वर्षास्व् इव- उद्घोषै: कमलानि_इव वारिभि: ॥8॥

dUreNa_AzaGkam AyAtai: tarair na: puram AhRtam | rAtrau varSAsv iva- udghoSai: kamalAni_iva vAribhi: ||8

come from far.away

they

have crossed.over & come.into our besieged city

—now grown fearful of the enemy—

just as

during the night in the rainy season

the rains batter the lotuses

~vlm.8. Our armies frightened by the enemy from afar, dare not approach the falling city, as nobody ventures to rescue the lotus beds from a flood, under the threatening thunders of a rainy night.

धूमम् वर्षद्भिर्_उन्नादैर्_लेलिहाना_उग्र-हेतिभि: । वह्निभिर्_न: पुरम् प्राप्तम् परयोधैश्_च भूरिभि: ॥३।४४।९॥

dhUmam varSadbhi:_unnAdai:_lelihAnA_ugra-hetibhi: | vahnibhi:_na: puram prAptam parayodhai:_ca bhUribhi: ||9

there is smoke pouring.forth

loud outcries

and

snake-flickery flames

our troops have withdrawn into the city

—

and the enemy is everywhere

परिवारैर्_विलासिन्यो_ देव्य_ आहृत्य मूर्धज-इ: । आक्रन्दन्त्यो_ बलान् नीता: कुरर्य_ इव धीवरै: ॥३।४४।१०॥

parivArair_vilAsinyo_ devya_ AhRtya mUrdhajai: | Akrandantya:_ balAn nItA: kurarya:_ iva dhIvarai: ||10

the dallying court ladies and their companions,

seized by the hair, cry terribly

they are carried.away,

like fish caught in a kingfisher's claws

~vlm.10. The handsome ladies are dragged by the hair from amidst their families, in the manner of screaming cranes, caught and carried away by the cruel fowlers and fishermen.

इति no या_इयम्_आयाता शाखा प्रसर-शालिनी । आपत्ताम्_अलम् उद्धर्तुम् देवस्य_एव_अस्ति शक्तता ॥३।४४।११॥

iti na: yA_iyam AyAtA zAkhA prasara-zAlinI | ApattAm alam ud.dhartum devasya_eva_asti zaktatA ||11

she

comes.to

you,

a flowing vine bruised by misfortune:

to relieve her suffering is in the power

Your Majesty

vasiSTha said—

इत्य्_आकर्ण्य_अवलोक्य_असौ देव्यौ युद्धाय याम्य्_अत: । क्षम्यताम् मम भार्या_इयम् युष्मत्-पाद-अब्ज-षट्पदी ॥१२॥

iti_AkarNya_avalokya_asau devyau yuddhAya yAmy_ata: | kSamyatAm mama bhAryA_iyam yuSmat-pAda-abja-SaTpadI ||12

so the King heard,

and so admiring the two divine ladies,

he declared

"Well,

I'm off to the war!

Give me your leave to go.

And while I'm gone let my wife

be a bee

browsing

your lotus-feet"

इत्य्_उक्त्वा निर्ययौ राजा कोप-अरुणित-लोचन: । मत्त-इभ-निर्भिन्न-वन: कन्दराद्_इव केसरी ॥३।४४।१३॥

iti_uktvA niryayau rAjA kopa-aruNita-locana: | matta-ibha-nirbhinna-vana: kandarAt_iva kesarI ||13

then

having said so much

the rAjA

rushed

outside

—

sprang like a lion from his cave

his anger-flaming gaze was like a maddened elephant's

when

it runs

trampling trees in a forest

~vlm. ... like the enraged lion from the den, when pierced and pressed by the tusk of a furious elephant.

लीला लीलाम् ददर्श_अथ स्वाकार-सदृश-आकृतिम् । प्रतिबिम्बम् इव_आयाताम् आदर्शे चारु-दर्शनम् ॥३।४४।१४॥

lIlA lIlAm dadarza_atha svAkAra-sadRza-AkRtim | pratibimbam iva_AyAtAm Adarze cAru-darzanam ||14

lIlA

saw

*lIlA

—

and her figure

was just like

*her figure

—

like a reflection in a mirror

—

a very pleasing sight

~vlm.14. The widowed Lílá beheld the queen Lílá to be exactly of her form and features, and took her for a true inflexion of herself in a mirror.

The Waking lIlA asked—

किम्_इदम् देवि हे ब्रूहि कस्माद्_इयम्_अहम् स्थिता । या सा_अभवम्_अहम् पूर्वम् कथम् सा_इयम्_अहम् स्थिता ॥१५॥

kim_idam devi he brUhi kasmAt_iyam aham sthitA | yA sA_abhavam aham pUrvam katham sA_iyam aham sthitA ||15

who

is this,

Goddess

tell me

where

she comes.from

who is this "I" come here

she is someone

I was

before

—

how is she present as this

"I"

~vlm.15. Then said the enlightened Lílá to Saravlmati:--Tell me, O goddess! how this lady here is exactly as myself, she is what I have been before, and how she came to be as myself.

~sv.15 She asked Sarasvati: "O Divinity, how is it that she is exactly what I am? Whatever I was in my own youth, she is now. What is the secret of this?

मन्त्रि-प्रभृतय: पौरा योधा: सबल-वाहना: । सर्व_ एव त_ एव इमे स्थितास्_तत्र तथैव ते ॥३।४४।१६॥

mantri-prabhRtaya: paurA yodhA: sabala-vAhanA: | sarve_ eva te_ eva ime sthitA:_tatra tathA_eva te ||16

the foremost ministers,

the citizens,

the soldiers gathered in force

—every one of them—

all those who were present then,

so again

here we all are

~vlm.16. I see this prime minister with all these soldiers and citizens, these forces and vehicles, to be the same as mine, and situated in the same place and manner as before.

~sv.16 Also: all these ministers, etc., who are here, are the same that were there, in our palace.

तत्र_अपि_इह च हे देवि सर्वे कथम् अवस्थिता: । बहिर् अन्तश्_च मुकुरे इव_एते किम् प्रचेतना: ॥३।४४।१७॥

tatra_api_iha ca he devi sarve katham avasthitA: | bahir antaz_ca mukure iva_ete kim pracetanA: ||17

how

can they be

there

as well as

here,

Goddess

—

outside and inside, as reflections in a mirror?

is all this just a fantasy

~vlm.17. How is it then, O goddess! that they came to be placed in this place. I see them as Images situated within and without the mirror of my mind, and know not whether these be living beings (or the false chimeras of my imagination).

~sv.17 If they are but a reflection or the objects of our fancy, are they sentient and are they also endowed with consciousness?"

The Goddess sarasvatI replied—

यथा ज्ञप्तिर् उदेत्य् अन्तस् तथा- अनुभवति क्षणात् । चितिश्_चेत्य-अर्थताम् एति चित्तम् चित्त-अर्थताम्_इव ॥३।४४।१८॥

yathA jJaptir udety antas tathA- anubhavati kSaNAt | citiz_cetya-arthatAm eti cittam citta-arthatAm_iva ||18

as your jnapti.Envisionment arises within,

so it is experienced at once

chiti

(as affective Consciousness)

becomes conceivable,

just as chitta becomes affected mind

~vwv.3044. As cognition arises within, so, one experiences (objects) instantly. Consciousness attains to the nature of the perceived object as the mind (attains to) the nature of a mental object.

~sv.18 SARASVATI replied: O lIlA, whatever vision arises within oneself, that is immediately experienced. Consciousness (as subject) itself becomes, as it were, the object of knowledge.

~AS. As perception arises inside, it is instantly experienced. The formative power (citi) becomes the essence of what is formed, just as mind takes on the shape of what it contemplates. * The point being made is that unlike material processes, the mental productions are instantaneous. • The consciousness reaches what is contemplated, just as mind reaches what is imagined.

~vlm.18. Sarasvati replied:--All our external perceptions of things, are the immediate effects of our internal conceptions of them. The intellect has the knowledge of all the intelligibles in it, as the mind has the impressions of mental objects in itself. (Or in other words:--the intellect is possessed of all intelligence, like the mind of its thoughts, as they present themselves in dreams. Gloss).

यादृग्-अर्थम् जगद्-रूपम् तत्र एव उदेति तत्_क्षणात् । न देश-काल-दीर्घत्वम् न वैचित्र्यम् पदार्थ-जम् ॥३।४४।१९॥

yAdRg-artham jagad-rUpam tatra eva udeti tat_kSaNAt | na deza-kAla-dIrghatvam na vaicitryam padArtha-jam ||19

according.with your sense of it,

the world-form arises just thus,

from That,

only in a moment,

without regard to Place and Time,

or other defining limit

~vwv.277. The form of the world, of whatever kind, rises there (in the mind) itself and at that moment. There is no length in space* or time. There is no diversity born of objects.

*jd. deza involves the directions as coordinates of its Place. absolute Space (AkAsha) subsumes the space in a jar, or your own kha.space (which may be su.kha or du:kha.)

~vlm.19. The external world appears in an instant in the same form and manner to one, as he has its notion and impression in his intellect and mind; and no distance of time or place, nor any intermediate cause can create any difference in them.

~sv.19 When in consciousness the image of the world arises, at that very instant, it becomes so. Time, space*, duration and objectivity do not arise from matter; for then they would be material.

~AS. As the world is formulated, it arises accordingly instantly, there is no separation in space or time and no variation due to materials. There is no separation related to space* and time and no variation caused by materials. Thus, the creation and experience of the world is totally under the mental control.

बाह्यम्_आभ्यन्तरम् भाति स्वप्नार्थो_अत्र निदर्शनम् । यद्_अन्त: स्वप्न-संकल्प-पुरम् च कचनम् चिते: ॥३।४४।२०॥

bAhyam_Abhyantaram bhAti svapna.artha:_atra nidarzanam | yat_anta: svapna-saMkalpa-puram ca kacanam cite: ||20

it shines within,

it shines without,

and everything that seems to be

is like a castle in a dream

projected in chit.Consciousness

~vwv.263/20b-21a. That city which is the fancy of a dream within, is also the shining (or manifestation) of Consciousness. That here is existing really and distinctly by its outer name alone, on account of much repeated practice.

~vlm.20. The inward world is seen on the outside, as the internal impressions of our minds, appear to be seen without us in our dreams. Whatever is within us, the same appears without us, as in our dreams and desires, and in all our imaginations and fancies of objects.

~sv.20 What is reflected in one's consciousness shines outside also.

~AS. The inside world (Abhyantaram) appears as the outside, here is an example(nidarzanam) of a dream substance- the creation of the mind in the form of a city formed in a dream. • ... the external appears as internal, this is like the substance of a dream. The internal world formed from creative dreaming is manufactured by the mind. Thus, the general meaning is that as the dream world is weaved by the mind, the external world also appears to be internalized.

तद्_एतद्_बाह्य-नाम्ना_एव स्व्.अभ्यासात् सत्-स्फुटम् स्थितम् । यादृग्-भावो_ मृतो_ भर्ता तव तस्मिंस्_तदा पुरे ॥२१॥

tat_etat_bAhya-nAmnA_eva su.abhyAsAt sat-sphuTam sthitam | yAdRk-bhAva:_ mRta:_ bhartA tava tasmin_tadA pure ||21

That

becomes

this,

the word itself manifesting outwardly,

because.of your conditioning

—

a sphuTam of sat

—

a spark of being.So

in just such a way, your dead husband was there and then in the city

~vwv.263/20b-21a. That city which is the fancy of a dream within, is also the shining (or manifestation) of Consciousness. That here is existing really and distinctly by its outer name alone, on account of much repeated practice.

तादृग्_भावस्_तम्_एव_अर्थम् तत्र_एव सम्.उपागत: । अन्य एव ह्य्_अमी भूतास्_ते_ऽभ्यस्तास्_तादृशा अपि ॥२२॥

tAdRk_bhAva:_tam eva_artham tatra_eva samupAgata: | anya_ eva hi_amI bhUtA:_te_abhyastAs_tAdRzA api ||22

only according.with his feeling is the sense to which he comes

—

these others are beings

strongly affected

to be

thus

—

~AS. By that feeling he came to that form there (your husband appeared in that form there), the others also by repeated feeling (te abhyastAH) appeared likewise.

~vlm.22. It is the same place wherein he exists at present, and is presented with the same objects of his thought at present as he had at that moment. Any thing that appears to be different in this state, proceeds from the turn of his mind of thinking it so before.

सद्रूपाः एव च_एतस्य स्वप्न.संकल्प-सैन्य=वत् । अ.विसंवादि सर्व.अर्थे रूपम् यत्_अनुभूयते ॥२३॥

sadrUpA: eva ca_etasya svapna.saMkalpa-sainya=vat | a.visaMvAdi sarva.arthe rUpam yat_anubhUyate||23

it seems to be an existent form

–like an army conceived in dream—

not varying in any way from the form that it becomes

~vlm.23. All that appears real to him, is as unreal as his dream or desire, and the creation of his fancy; for every thing appears to be the same as it is thought of in the mind. (All external objects are representations of their prototypes in the mind).

~sv.23 What is regarded as the real objective world experienced in the waking state is no more real than that experienced during sleep (dream).

~AS. They are real to him like an army visualized in a dream, and this is experienced without contradictory (avisaMvAdi) feeling.

तस्य तावद्_वद कथम् कीदृशी वा_अपि सत्यता । अथवा_उत्तर-काले तु भङ्गुरत्वाद्_अवस्तु तत् ॥३।४४।२४॥

tasya tAvad_vada katham kIdRzI vA_api satyatA | athavA_uttara-kAle tu bhaGguratvAt_avastu tat ||24

tell me this much about That

how or whatever otherwise is

this

satyatA Suchness

at Doomsday

if it were so, then

That

would be transitory, insubstantial

~vlm.24. Say therefore what truth can there be in these visionary objects, which are altogether unsubstantial as dreams, and vanish in the end into airy nothing.

ईदृक्_च सर्वम्_एव_इदम् तत्र का नास्तिता-अधिका । स्वप्ने जाग्रद्_असद्रूपा स्वप्नो जाग्रत्य्_असन्मय: ॥३।४४।२५॥

IdRk_ca sarvam_eva_idam tatra kA nAstitA-adhikA | svapne jAgrat_a.sat-rUpA svapna: jAgrati_a.san-maya: ||25

and so it is for all of

this

That,

what can there be except nonBeing

in Dream,

Waking is an unSuch-form;

a dream,

in waking,

is an unSuch-construct

~vlm.25. Know then every thing to be no better than nothing; and as a dream proves to be nothing upon waking, so is waking also a dream and equally nothing at death.

~sv.25 During sleep, the world does not exist; and during the waking state, the dream does not exist!

vasiShTha* said—

मृतिर्_जन्मन्य्_असद्रूपा मृत्याम् जन्म_अप्य्_असन्मयम् । विशरेद्_विशर-अरुत्वाद्_अनुभूतेश्_च राघव ॥२६॥

mRti:_janman:_asad.rUpA mRtyAm janma_api_asanmayam | vizaret_vizara-arutvAt_anubhUte:_ca rAghava ||26

a death

in birth

is a form that's not So

—

and in death,

a birth

is an notSo-construction

that

shines from a sunburst of experience

—

(of after-being, rAghava)

* The use of "rAghava" indicates that vasiSTha must be talking.

none of my texts indicate this change of speaker.

~vlm.26. Death in life time is a nullity, and life in death becomes null and extinct; and these extinctions of life and death, proceed from the fluctuating nature of our notions of them.

~sv.26 Even so, death contradicts life: while living, death is non-existent, and in death, life is nonexistent. Because, that which holds together either experience is absent in the other.

~VA. could you please comment on construction vizared vizara-arutvAd - I don’t get grammar of this. One (state) destroys the previous and itself gets destroyed?

~AS. The word vizaret is the optative form of vi+zR which means fall off, decay. vizarArutva is the derived noun meaning tendency to decay. The first line is saying that death is unreal when one is born and life is unreal when death happens. The second line declares that everything perishable perishes when one has a contradictory experience.

एवम् न सन्_न_असद्_इदम् भ्रान्ति-मात्रम् विभासते । महाकल्प-अन्त-संपत्ताव्_अप्य्_अद्य_अथ युगे_ऽनघ ॥३।४४।२७॥

evam na san_na_asad_idam bhrAnti-mAtram vibhAsate | mahAkalpa-anta-saMpattAv_apy_adya_atha yuge_'nagha ||27

it shines.forth,

neither real nor unreal

—this Delusion-construct —

whether

in the catastrophe of a mahA.kalpa,

just now, at this present time,

dear boy

~vwv.1375/y6114.020/27. Neither real, nor even unreal, it has risen like the illusion of dreams. Thus, this world which is neither real nor unreal, shines merely as a false idea.

~AS. Even at the end of Kalpa, just as now, O Pure one! This is the permanence of mAyA, as long as the world survives!

~vlm.27. So there is neither any entity nor nonentity either, but both appear to us as fallacies by turns. For what neither was before, nor will be, after a Kalpa = creation or dissolution, the same cannot exist to-day or in any Yuga = age, whether gone before or coming afterwards.

~sv.27 One cannot say that either is real, or unreal, but one can only say that their substratum alone is real.

~VA. this is neither real, nor unreal, being only shining delusion, at the end of great kalpa, or at this time, o dear boy!

न कदाचन यन्_न_अस्ति तद्_ब्रह्मा_एव_अस्ति तज्_जगत् ।

na kadA.cana yat_na_asti tat_brahmA_eva_asti tat_jagat |

तस्मिन्_मध्ये कचन्ति_इमा_ भ्रान्तय: सृष्टि-नामिका: ॥२८॥

tasmin_madhye kacanti_imA:_ bhrAntaya: sRSTi-nAmikA: ||28

never at any time does

this

happen

only

That brahman Immensity

is the world,

for

within That

these delusions

are

manifest as categories of creation

~AS. One should not say "in Him delusions manifest"(:-)) The world is just the Brahma which never ceases to exist. These delusions called creations shine in the middle of it (the world). The world has a dual nature. It has an intrinsic reality, being concocted by the ever existing Brahma. But its variability is unreal!

~vlm.28. That which is never inexistent, is the ever existent Brahma, and the same is the world. It is in him that we see everything to rise and fall by our fallacy, and what we falsely term as the creation or the created.

~sv.28 The universe exists in Brahman only as a word, an idea.

~VA. that which never disappears is that Brahman, and this only is this world; in Him delusions manifest as creation-names.

व्योम्नि केशोण्ड्रकानि_इव न कचन्ति_इव वस्तुत: । यथा तरङ्गा_ जलधौ तथा इमा: सृष्टय: परे ॥३।४४।२९॥

vyomni kezoNDrakAni_iva na kacanti_iva vastuta: | yathA taraGgA:_ jaladhau tathA imA: sRSTaya: pare ||29

like an optical illusion in the spacious sky,

they do not manifest substantially:

they are like waves in a sea—such are these creations in the Supreme

~vlm.29. As phantoms appearing in the vacuum, are all vacant and void, and as the waves of the sea, are no other than its water; so do these created things exist and appear in Brahma only.

उत्पत्त्य-उत्पत्त्य लीयन्ते रजांसि_इव महानिले । तस्माद् भ्रान्ति-मय-आभासे मिथ्यात्वम् अहम्-आत्मनि ॥३।४४।३०॥

utpattya-utpattya lIyante rajAMsi_iva mahAnile | tasmAd bhrAnti-maya-AbhAse mithyAtvam aham-Atmani ||30

outfallen

again outfallen,

they subside,

particles of dust spinning within the air

—

and so

the shining delusion-construct

is a mistake of the "I"-self

~AS. So, in this illusory appearance, the concepts of you and I (tvam aham ) about self (Atmani) are false (mithyA ).

~vlm.30. As the minutiæ appearing in the air, vanish in the air; and as the dust driven by the winds, are lost in the winds; so the false notions of yourself and myself, are lost in that Supreme self, in which all things rise and fall like waves of the ocean.

~VA. they are born again and again, and disappear, like dust in the great winds; so the illusions manifest, being unreal, in Me-Atman.

मृग-तृष्ण-जल-चये का- एव_आस्था सर्ग-भस्मनि । भ्रान्तयश्_च न तत्र_अन्यास् तास् तद् एव परम् पदम् ॥३।४४।३१॥

mRga-tRSNa-jala-caye kA- eva_AsthA sarga-bhasmani | bhrAntayaz_ca na tatra_anyAs tAs tad eva param padam ||31

what hope is found in gathering mirage-water

or the dust of creation or delusion

not there

is there found anything at all

That-only is the supreme state

~vlm.31. What reliance can there be in this dust of creation, which is no more than the water of the mirage? The knowledge of individualities is mere fallacy, when every thing is united in that sole unity.

~VA. Why put confidence in mirage water or dust of creation? These are delusions and here is nothing here but Supreme state
~AS. In second line, I would say: Even the delusions are no different (tatra anyAH), they too are the Great State (Brahma).

घने तमसि यक्ष-आभास्_तम_ एव न यक्षक: । तस्माज्_जन्म-मृतिर्_मोहो_ व्यामोहत्वम्_इदम् ततम् ॥३।४४।३२॥

ghane tamasi yakSa-AbhA:_tama:_ eva na yakSaka: | tasmAt_janma-mRti:_moha:_ vyAmohatvam idam tatam ||32

"In a dark cloud demons play"

it's only shadows, not yakSa imps

from That

are birth and death,

from That

are delusions and unconsciousness,

all which become This outspreading

~VA. in dark cloud, demons are seen, but here is no demons, only darkness; and so is delusion of birth and death, - there is (no birth or death, but) ignorance only. ~AS. The meaning is right. Only "tatam" is not translated. I would change "ignorance only " to "only extended ignorance".

~vlm.32. We see apparitions in the dark, though the darkness itself is no apparition; so our lives and deaths are the false notions of our error, and the whole existence is equally the production of gross error (máyá).

सर्वम् तत् स.महाकल्पम् शान्तौ यद् अवशिष्यते । न_अत: सत्यम् इदम् दृश्यम् न च_असत्यम् कदाचन ॥३।४४।३३॥

sarvam tat sa.mahAkalpam zAntau yad avaziSyate | na_ata: satyam idam dRzyam na ca_asatyam kadA.cana ||33

everything

That

the Great kalpa

when it has dwindled into peace,

is then not.So,

not really seen

—

nor unreal anytime

~vwv.1374/33-42. Therefore, this objective world is not real at any time; nor is it unreal. It is neither real nor unreal as the delusion of a snake in a rope.

~vlm.33. All this is Himself, for He is the great Kalpa or will which produces every thing; it is He that exists when all things are extinct in Him; and therefore these appearances, are neither real nor unreal of themselves.

~VA. everything, including great kalpa, is that which remains always in peace (Brahman) this visible world in not real, nor it is unreal

द्वयम् एव_एतद् अथवा ब्रह्म तत्रैव संभवात् । आकाशे परमाण्व्-अन्तर् द्रव्य-आदेर् अणुके ऽपि च ॥३।४४।३४॥

dvayam eva_etat_athavA brahma tatra_eva sambhavAt | AkAze paramANu-antar dravya-Ader aNuke_api ca ||34

but

either

This

is dual,

there's only

That

brahman.Immensity

—from its first becoming in AkAza Space—

with only the paramANu.Singularity for substance

and it's in the aNu.Atom too

~vwv.365/345-35a. Where there is the atom of life, whether in the sky, within an atom or in a small particle of a material object and.so.on, there, this world experiences its own form (or nature). [The world being imagined by consciousness, in turn imagines other worlds.]

~AS. Both these are only Brahma from the beginning ...

~vlm.34. But to say both (the real and unreal) to be Brahma, is a contradiction; therefore it is He, who fills the infinity of space, and abides equally in all things and their minutest particles.

~VA. this duality is only because of existence of Brahman, who is in space, in primal matter, in materiality and even in atoms.

जीवाणुर्_यत्र तत्र_इदम् जगद्_वेत्ति निजम् वपु: । अग्निर्_औष्ण्यम् यथा वेत्ति निज-भाव-क्रम-उदितम् ॥३।४४।३५॥

jIvANur_yatra tatra_idam jagat_vetti nijam vapu: | agni:_auSNyam yathA vetti nija-bhAva-krama-uditam ||35

wherever

the Living jIva-atom

thus

it knows the world as its innate body,

just as fire is felt.to.be

hot,

having arisen in accordance with its own nature

~AS. ... the "world" knows every living living thing as its body. Just as fire recognizes fire as being born from its own nature.

~vlm.35. Wherever the spirit of Brahma abides, and even in the minute animalcule, it views the whole world in itself; like one thinking on the heat and cold of fire and frost, has the same sensation within himself at that moment. (Vide Hume).

पश्यति इदम् तथैव आत्मा स्वात्म-भूतम् विशुद्धचित् । यथा सूर्य-उदये गेहे भ्रमन्ति त्रसरेणव: ॥३।४४।३६॥

pazyati_idam tathA_eva AtmA svAtma-bhUtam vizuddha.cit | yathA sUrya-udaye gehe bhramanti trasareNava: ||36

thus,

in supreme Space,

the particulate atoms of the Cosmic Egg are spread

—

as,

in the empty darkness,

spreading dust shines in a sunbeam

We live on a mote of dust suspended in a sunbeam

Think of the rivers of blood spilled by all those generals and emperors so that, in glory and triumph, they could become the momentary masters of a fraction of a dot.

In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves.

To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known.

Earth, as seen by Voyager 1 at a distance of 4 billion miles (Image from JPL/NASA).

http://robotics.dem.uc.pt/norberto/we.htm

Voyager 1 was about 6.4 billion kilometers (4 billion miles) away, and approximately 32 degrees above the ecliptic plane,when it captured this portrait of our world. Caught in the center of scattered light rays (a result of taking the picture so close to the Sun), Earth appears as a tiny point of light, a crescent only 0.12 pixel in size

Look again at that dot. That's here. That's home. That's us. On it everyone you love, everyone you know, everyone you ever heard of, every human being who ever was, lived out their lives. The aggregate of our joy and suffering, thousands of confident religions, ideologies, and economic doctrines, every hunter and forager, every hero and coward, every creator and destroyer of civilization, every king and peasant, every young couple in love, every mother and father, hopeful child, inventor and explorer, every teacher of morals, every corrupt politician, every "superstar," every "supreme leader," every saint and sinner in the history of our species lived there--on a mote of dust suspended in a sunbeam.

The Earth is a very small stage in a vast cosmic arena.

Think of the rivers of blood spilled by all those generals and emperors so that, in glory and triumph, they could become the momentary masters of a fraction of a dot.

Think of the endless cruelties visited by the inhabitants of one corner of this pixel on the scarcely distinguishable inhabitants of some other corner, how frequent their misunderstandings, how eager they are to kill one another, how fervent their hatreds.

Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves.

The Earth is the only world known so far to harbor life. There is nowhere else, at least in the near future, to which our species could migrate. Visit, yes. Settle, not yet. Like it or not, for the moment the Earth is where we make our stand.

It has been said that astronomy is a humbling and character-building experience. There is perhaps no better demonstration of the folly of human conceits than this distant image of our tiny world. To me, it underscores our responsibility to deal more kindly with one another, and to preserve and cherish the pale blue dot, the only home we've ever known.

Carl Sagan
Pale Blue Dot, 1994

https://www.dropbox.com/s/sczrkwd5hegmy9x/dusty%20ray.docx?dl=0

तथा_इमे परमाकाशे ब्रह्माण्ड-त्रसरेणव: । यथा वायौ स्थित: स्पन्द आमोद: शून्यम् अम्बरे ॥३।४४।३७॥

tathA_ime paramAkAze brahmANDa-trasareNava: | yathA vAyau sthita: spanda Amoda: zUnyam ambare ||37

thus,

in supreme Space,

the particulate atoms of the Cosmic Egg spread out

—

as in a flurry of the wind a flower's fragrance

spreads

in the emptiness of the sky

पिण्ड.ग्रह-विनिर्मुक्तम् यथा विzवम् स्थितम् परे । भाव-अ.भाव-ग्रह-उत्सर्ग-स्थूल-सूक्ष्म-चर.अचरा: ॥३८॥

piNDa.graha-vinirmuktam yathA vizvam sthitam pare | bhAva-a.bhAva-graha-utsarga-sthUla-sUkSma-cara.acarA: ||38

as expanding materiality

the universe seated in that

becoming, unbecoming,

holding, releasing,

gross, subtle,

moving, still

~vlm. ... existence and inexistence, emanation and absorption, of its condensation and subtilization and its mobility and rest.

~VA. ... perceived existence and non-existence, [...], gross and subtle, moving and unmoving.

विवर्जितस्य -अवयवैर् भागा ब्रह्मण ईदृशा: । साकार-स्य -अवबोधाय विज्ञेया भवता -अधुना ॥३।४४।३९॥

vivarjitasya_avayavair_bhAgA_ brahmaNa IdRzA: | sAkArasya_avabodhAya vijJeyA bhavatA_adhunA ||39

there is a sort of sharing in the brahman

—which is without parts—

with

what has an embodiment

and

whatever leads unto that realization

should now be understood by Your Majesty

~vlm.39. But you must know all these modes and these conditions of being to belong to material bodies only and not to the spirit, which is unconditioned and indivisible; (i.e. without attributes and parts).

~VA. Brahman, seen to be with parts, is without any parts, understanding of (nature of) forms is to be known now, your majesty.

अनन्या: स्वात्मनस् तस्य तेन_अनवयवा इव । यथास्थितम् इदम् विश्वम् निज-भाव-क्रम-उदितम् ॥३।४४।४०॥

ananyA: sva.Atmanas_tasya tena_anavayavA_ iva | yathAsthitam idam vizvam nija-bhAva-krama-uditam ||40

not different from your own self,

as.if

a part of That,

by That

so-situate is this universe

arising as experience

~vlm.40. And as there is no change or division of one's own soul, so there is no partition or variation of the Supreme Spirit. It is according.with the ideas in our minds, that we view things in their different aspects before us.

~VA. non-different from own Self, but seem different, this universe arises so by its own innate nature.

रिक्तम् न विश्व-शब्दार्थैर् अनन्यद् ब्रह्मणि स्थितम् । न तत् सत्यम् न च_असत्यम् रज्जु-सर्प-भ्रमो यथा ॥३।४४।४१॥

riktam na vizva-zabdArthair_ananyad_brahmaNi sthitam | na tat_satyam na ca_asatyam rajju-sarpa-bhramo_ yathA ||41

it is not different from the "Universe",

situate in the brahman.Immensity

That

is not real

nor is it unreal

it's like the rope/snake delusion

~VA. the meaning of word “universe” is not empty, it is not different from Brahma, its essence it is not real, nor unreal, as snake-in-the-rope.

~vlm.41. Yet the word world-vivlma-all, is not a meaningless term; it means the all as contained in Brahma (who is to pan). Therefore it is both real and unreal at the same time like the fallacy of a snake in a rope.

मिथ्या अनुभूतित: सत्यम्_असत्यम् सत्-परीक्षितम् ।

mithyA anubhUtita: satyam_asatyam sat-parIkSitam |

परमम् कारणम् चित्त्वाज्_जीवत्वम्_इति चेत्य्_अलम् ॥३।४४।४२॥

paramam kAraNam cittvAj_jIvatvam_iti cety_alam||42

it's mistaken experience,

this "reality"

the reality examined is unreal.

the Supreme is the cause

reflecting out.of chit.Consciousness

the living jIva-ness appears to be

~vwv.1374/33-42. Therefore, this objective world is not real at any time; nor is it unreal. It is neither real nor unreal as the delusion of a snake in a rope.

~vlm.42. It is the false notion (of the snake), that makes the true (rope) to appear as the untrue snake to us, which we are apt to take for the true snake itself, so we take the Divine Intellect, which is the prime cause of all, as a living soul (like ours), by mistake.

~sv.42 It is neither real nor unreal: just as a snake-in-the-rope is neither real nor unreal.

~VA. false experience is seem real, and its truth as unreality is discovered by examination so highest cause, Consciousness, is taken for individual Self by mistake.
what is cety alam?

*jd. - mithyA-anubhUti-tas out of false experience satyam is the Satya such asatyam is unsuch sat parIkSitam When Sat is examined,— paramam kAraNam the supreme is the cause: cit-tvAt out.of its Chit-ness jIvatvam iti ceti alam is the jIva-ness as it were

ततस् तथैव अनुभवाज्_जीवत्वम् विन्दति स्फुटम् ।

tatas tathaiva anubhavAj_jIvatvam vindati sphuTam |

सत्यम् भवत्व-सत्यम् वा खे विभातम्_इदम् जगत् ॥३।४४।४३॥

satyam bhavatva-satyam vA khe vibhAtam_idam jagat ||43

because of That

—in just that way—

out of your past experience you see your life clearly,

as Such, as "reality"

—or else as the birth of Suchness—

when the world,

like the dawning,

full fills the sky

~vlm.43. It is this notion (of the living soul), that makes us to think ourselves as living beings, which whether it be false or true, is like the appearance of the world in empty air.

~sv.43 Even so is the existence of the jIva.

~VA. so the same way from experience, individual becomes so apparent,
(and so), be it real or unreal, this world shines in the space. (as a
consequence of individual bein experienced as real)
*jd. - tatas Thus/fromThat tathaiva in that very way anubhavAt from experience jIvatvam vindati sphuTam he finds life clearly satyam as Such/reality bhavatva-satyam vA or as birthness-Suchness khe vibhAtam in the sky, like daybreak, idam jagat is this world.

रञ्जयत्य् एव जीव-अणु: स्वेच्छाभिर् अनुभूतिभि: ।

raJjayaty eva jIva-aNu: svecchAbhir anubhUtibhi: |

अनुभूयन्त एवाशु काश्चित्-पूर्व-अनुभूतित: ॥३।४४।४४॥

anubhUyanta evAzu kAzcit-pUrva-anubhUtita: ||44

so it enjoys itself,

the Living.jIva-atom,

by its own self-will

out of its past experience, all these things are experienced

—in a moment—

according-to its past

~vlm.44. Thus these little animals delight themselves with their own misconceived idea of being living beings, while there are others who think themselves so, by their preconceived notions as such.

~sv.44 This jIva experiences its own wishes. It fancies that it experiences what it had experienced before; and some others are new experiences.

*jd. - raJjayati eva So he enjoys himself, jIva-aNu: the jIva-atom svecchA-bhir by his self-will anubhUti-bhi: by means of experiences anubhUyante these things are experienced eva Azu instanter kAzcit-pUrva-anubhUti-ta: according-to whatever prior experience

अपूर्व-अनुभवा: काश्चित् समाश्_चैव असमास् तथा ।

apUrva-anubhavA: kAzcit samAz_caiva asamAs tathA |

क्वचित् कदाचित् ता एव क्वचिद्-अर्थ-समा अपि ॥३।४४।४५॥

kvacit kadA.cit tA eva kvacid-artha-samA api ||45

its nonprior experience—

("a posteriori", they say)—

is yet something the same,

and yet unsame,

—wherever, whenever,—

as similar experience

~vlm.45. Some there are that have no preconceived notions, and others that retain the same as or somewhat different notions of themselves than before. Somewhere the inborn notions are predominant, and sometimes they are entirely lost.

~sv.45 They are similar at times and dissimilar at times.

*jd. - apUrva-anubhavA-: nonprior experiences a posteriori kAzcit samAz_caiva and yet something the same asamAs tathA and unsame thus kvacit kadA.cit wherever whenever tA: eva they indeed kvacid-artha-samA api whenever-meaning-same also

कचन्त्य् असत्या: सत्याभा जीवाकाशे ऽनुभूतय: ।

kacanty asatyA: satyAbhA jIvAkAze_'nubhUtaya: |

तत् कुलास् तत् समाचारास् तज् जन्मानस् तद् ईहिता: ॥३।४४।४६॥

tat kulAs tat samAcArAs taj janmAnas tad IhitA: ||46

the unSuch things

are manifest as Such-illumination

in the living jIva.space:—

experience.

That

is our families,

That

is our daily business,

That

is our births,

That

is our volitions

~vlm.46. Our preconceived notions of ourselves, represent unrealities as realities to our minds, and present the thoughts of our former family and birth, and the same occupations and professions before us: (as also the enjoyments we had before and no more existent at present).

~sv.46 All these experiences, though essentially unreal, appear to be real.

*jd. - kacanti asatyA: - The unSuch are manifest satya-AbhA as such-illumination jIvAkAze in the jIva-space anubhUti-aya: as experiences tat kulAs That is our families tat samAcArAs That our concerns taj janmAnas That our births tad IhitA: that our volitions

त एव मन्त्रिण: पौरा: प्रतिभाने भवन्ति च ।

ta eva mantriNa: paurA: pratibhAne bhavanti ca |

ते च_एव_आत्मन्य् अलम् सत्या देश-काल-ईहितै: समा: ॥३।४४।४७॥

te ca_eva_Atmany alam satyA deza-kAla-Ihitai: samA: ||47

these people

are your ministers and citizens;

and they project

as pratibhA.Imaginings:

and they are only in the Self—

"real" enough for the place and time

~vlm.47. Such are the representations of your former ministers and citizens, imprinted as realities in your soul, together with the exact time and place and manner of their functions, as before.

~sv.47 Such is the nature of these ministers and others.

~VA. these ministers and citizens, appearing so obviously, they are only in Atman, seem real, same as place and time, appearing by desire.
*jd. - te eva mantriNa: paurA: they are indeed your ministers and citizens pratibhAne bhavanti ca and they appear as Pratibhana Imaginings te ca eva Atmani and they are only in the Self alam satyA-: "real" enough deza-kAla.Ihitai: samA: Place-Time.wished-for

सर्वग-आत्म-स्वरूपाया: प्रतिभाया इति स्थिति: ।

sarvaga-Atma-svarUpAyA: pratibhAyA iti sthiti: |

यथा राजात्मनि व्योम्नि प्रतिबोधा इति सन्मयी ॥३।४४।४८॥

yathA rAjAtmani vyomni pratibodhA iti sanmayI ||48

this arises out.of the omnipresent-Self=nature,

as.if from pratibhA.Imagining—

as in the space of the King's self

his pratibodha-Realization is

just a construct of what seems So

~vlm.48. And as the intelligence of all things, is present in the omniscient spirit of God, so is the idea of royalty inherent in the soul of the prince (i.e. like the ex-king Lear, he thinks himself every inch a king).

~VA. so omnipresent Atma is the nature of imagination, as imagination in the highest space of Atma become as if real.
*jd. - sarvaga-Atma.svarUpA-yA: From/of the omnipresent-Self-nature pratibhA-yA: iti sthiti: situate as from/of Pratibha Imagining yathA rAjAtmani vyomni as in the King-self sky/space pratibodhA iti sanmayI situate is the Pratibodha Realization as Sat-construct

तथा तद्-अग्रगा- उदेति सत्या_इव प्रतिभा-अम्बरे ।

tathA tad-agragA- udeti satyA_iva pratibhA-ambare |

त्वच्-छीला त्वत्-समाचारा त्व-त्कुला त्वद्ँवपुर्-मयी ॥३।४४।४९॥

tvac-chIlA tvat-samAcArA tva-tkulA tvad.vapur-mayI ||49

in that way, That, extending like the tip of a branch,

arises

as.if Suchness,

filling the air as pratibhA.Imagining:—

your mountain,—your practice,—and your family,—and your body."me"

~vlm.49. This notion of his goes before him as his shadow in the air, with the same stature and features, and the same acts and movements as he had before.

~VA. so arises wide illusion in the space, as if real, - your mountains, habits, family, body. Thus, like the tip of a branch, it arises, as.if Suchness in the reflective space-sky, as.if it were your mountain, your practice, your clan, your bodily construct.

*jd. - tathA In that way tad-agragA That-extending like the tip of a branch udeti it arises satyA iva as.if Suchness pratibhA-ambare in the reflective space-sky tvat-zIlA as your mountain, tvat-samAcAra your practice, tvat-kulA your family, tvad.vapur-mayI your body-construct.

इति लीलेयमाभाति प्रतिभाप्रतिबिम्बज ।

iti lIlA_iyam AbhAti pratibhA.pratibimba-ja |

सर्वगे संविदादर्शे प्रतिभा प्रतिबिम्बति ॥३।४४।५०॥

sarvage saMvidAdarze pratibhA pratibimbati ||50

so, lIlA, This appears as an imagined reflexion:—

within the allwhere cognition-mirror,

imagining is reflected

~vlm.50. In this manner, Lílá! Know this world to be but a shadowy reflexion of the eternal ideas of God; and this reflection is caught by or refracted in the consciousness of all animal souls as in a prismatic mirror.

~sv.50 Even so this lIlA exists as the product of the reflection in consciousness.

*jd. - iti lIlA_iyam AbhAti So, lIlA, this appears, pratibhA.pratibimba-ja an imagined reflexion sarvage saMvid-Adarze in the omnipresent cognition-mirror pratibhA pratibimbati our imagining is reflected

यादृशी यत्र सा तत्र तथोदेति निरन्तरम् ।

yAdRzI yatra sA tatra tathodeti nirantaram |

जीवाकाशस्य यान्तस्था प्रतिभा कुरुते स्वयम् ।

jIvAkAzasya yAntasthA pratibhA kurute svayam |

सा बहिश्च चिदादर्शे प्रतिबिम्बादियम् स्थिता ॥३।४४।५१॥

sA bahizca cidAdarze pratibimbAdiyam sthitA ||51

wherever, whenever it is, in that place-time,

thus it becomes,

fully,

in the living jIva.Space

—which is interior pratibhA Imagining;—

forth.shining, it makes itself, and is outside

—seen in the cit.Consciousness mirror—

as pratibimba.Reflexion

~AB. antasthA antaryAmi-Izvara-pratibhAsA bahiz_ca kurute | tathAca bAhyatvena sAdhAraNa-dRzyatva-upapattir i.bh. ||

~vlm.51. Everything shows itself in every place in the form in which it is; so whatever there is in the living soul, casts out a reflexion of itself, and a shadow of it is caught by the intellect, which is situated without it. (The mind is a mirror of the images in the soul).

~VA. she arises instantly on its own, illusion inside individual consciousness, which is reflected in consciousness-mirror as if outside, and so she situates.

*jd. - yAdRzI yatra sA however, wherever it [fem.] is tatra tathA udeti in-that-place/time, in-that-way, it arises nirantaram without omission jIvAkAzasya from the jIva-Space yA antasthA pratibhA which interior Pratibha Imagining forth-shining the Bha kurute svayam does itself sA bahi: ca and it is outside cidAdarze in the Chit-Consciousness mirror pratibimbAt by/from Pratibimba Reflection forth-reflecting iyam sthitA it is situate the Bimba

एषा त्वम् अम्बरम् अहम् भुवनम् धरा च

eSA tvam ambaram aham bhuvanam dharA ca

राजा_इति सर्वम् अहम् एव विभात-मात्रम् ।

rAjA_iti sarvam aham eva vibhAta-mAtram |

चिद्व्योम-बिल्व-जठरम् विदुर् अङ्ग विद्धि

cidvyoma-bilva-jaTharam vidur aGga viddhi

त्वम् तेन शान्तम् अलम् आस्स्व यथा-स्थिता_इह ॥३।४४।५२॥

tvam tena zAntam alam Assva yathA-sthitA_iha ||52

this pratibhA,

and you,

and the space-sky,

and I,

and Earth,

Your Majesty, this all is,—including me,—a construct

illumining the Consciousness so that they know.

Know then, thereby, and be at peace,

being situate in This Here

~AB. ambaram AkAzam tad-antar.gatam dharA tad-antar.gatA tvam aham rAjA ceti sarvam vibhAta-mAtram aham pratyag-rUpam eva .... ||

~vlm.52. Here is the sky containing the world, which contains this earth, wherein you and myself and this prince are situated, as reflexions of the One Ego only. Know all these to be contained within the vacuous womb of the Intellect, and to remain as tranquil and transparent as vacuity itself.

~sv.52 Even so are you, me and all others. Know this and rest in peace.

ggl gll lgl lgl gl ta - bha - ja - ja - ga - ga 14 vasantatilaka
~VA. so you, sky, I, mankind, earth and queen - all is only me, the principle of consciousness, know it to be in space of consciousness as inside wood-apple, you know it and be peaceful as your own self??? This Pratibha, and you, and the space-sky, and I, and Earth, Your Majesty, this all is,—including me,—a construct illumining the Consciousness so that they know. Know then, thereby, and be at peace, being situate in This Here.

*jd. - This [f.] - eSA and you tvam and the space/sky ambaram and I aham - bhuvanam - and the earth dharA ca - Majesty, - rAjA this all is - iti sarvam I only - aham eva vibhAta-mAtram a construct illumining cidvyoma-bilva-jaTharam the ChitSky-BelTree-vidur so they know aGga viddhi know then tvam tena you thereby zAntam alam Assva peaceful enough be yathA-sthitA iha Thus-Situate here

oॐm

fm3044 1.je22-23 OF THIS AND THAT .z52.docx

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