fm7018 3.fb08-09 Conception in Consciousness .z47
jivadas
work in progress .v18
latest update: 01.x
fm7018 3.fb08-09 Conception in Consciousness .z47
oॐm
vasiShTha said—
01|o/
मरणम् सर्व.नाश~आत्म न कदा.चन विद्यते ।
maraNam sarva.nAza~Atma na kadA.cana vidyate |
स्वसम्कल्प~अन्तर-स्थैर्यम् मृतिर्_इत्य्_अभिधीयते ॥७।१८।१॥
svasamkalpa~Antara-sthairyam mRti:_iti_abhidhIyate ||7|18|1||
.
Death, that devastating soul, is not.anywhen seen.to.be
:
Urself
as a Conception settled within
might be styled
"death"
.
~sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or total dissolution of the body together with the mind, soul and egoism; but it is the creation of the inward imagery of the mind, that is called its quietus.
~vwv.925/1a. Death is not, at any time, of the nature of complete destruction.
*jd.1 - maraNam sarva.nAza~Atma - dying of an all-destroying nature (of complete destruction sam) = na kadAcana vidyate - is not known anywhen = svasamkalpa~Antara-sthairyam - establishment in an interior self-conceit = mRtir ity abhidhIyate - is to be known as "death".
02|o/
पश्य_इमे* पुर उह्यन्त* इव मन्दर-मेरवः ।
pazya_ime pura* uhyanta* iva mandara-merava: |
अरूढा* अपि दिग्~वातैः सरिद्-बिम्बित-शैलवत् ॥२॥
arUDhA:_ api dik~vAtai: sarid-bimbita-zailavat ||2||
.
look~at these mountains that seem to arise before you
—Churnstick Mountain & Mount.meru—
they might be borne by the four winds—or merely hills reflected in a stream
.
~vlm.2. Look at these sights of the Meru and _mandAra_ Mountains, which are born before thy presence; they are not carried to and fro to every body, but are reflected in the minds, of all like the flying clouds of autumn in the water of a river.
03|o/
उपर्य्~उपर्य् अन्तर् अतः कदली-दल-पीठवत् ।
upari~upari_ antar ata: kadalI-dala-pIThavat |
श्लिष्ट~अश्लिष्ट-स्वरूपाः खे मिथः सम्सृतयः स्थिताः ॥३॥
zliSTa~azliSTa-svarUpA: khe mitha: saMsRtaya: sthitA: ||3||
.
it's like the continuity of coatings in a plantain tree:
sheathed yet unsheathed in the sky, constructions are situate together
.
~vlm.3. These creations are placed over and above and below and under one another, like the coatings of a plantain tree; and they are either in contact with or detached from one another like clouds in the sky.
rAma said—
04|o/
राम उवाच ।
पश्य मे पुर* उह्यन्त* इति वाक्यार्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya~Artham akSatam |
न किम्चिद्_अवगच्छामि यथावन्_मुनि.नायक ॥४॥
na kimcit ava.gacchAmi yathAvan_muni.nAyaka ||04||
.
pazya me pura_ uhyante x
iti vAkyArtham akSatam –
the meaning of these words entirely
na kimcit avagacchAmi yathAvan -
I don't understand at~all in this way,
Lord of munis.
~sv.4-5 There is mind within prANa or life-force, and the world exists in the mind.
~vlm.4. Ráma said:--Sir, I do not fully comprehend the sound sense, of what you say by the words "Look at these flying sights" and therefore I beg to you to explain this clearly unto me.
05|o/
प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
prANasya_abhyantare cittam cittasya_abhyantare jagat |
विद्यते विविधाकारम् बीजस्य_अन्तर्_इव द्रुमः ॥५॥
vidyate vividha~AkAram bIjasya_antar_iva druma: ||5||
.
chitta.Affection is within the prANa.Air
the world is within the Affection
:
it is known as a variety of formations
like the tree inside the seed
.
~vlm. Know Ráma, that the life contains the mind, and the mind is the container of the worlds within it; as there are various kinds of trees and their several part, contained in the bosom of a small berry. (And this is meant by one thing being contained within another).
06|o/
मृते पुंसि नभो.वातैर्_मिलन्ति प्राण-वायवः ।
mRte puMsi nabho.vAtai:_milanti prANa-vAyava: |
सरिज्-जलैर्_इव_अम्भोधि-जलान्य्_आत्म-द्रुतानि हि ॥६॥
sarij-jalai:_iva_ambhodhi-jalAni_Atma-drutAni hi ||06||
.
mRte puMsi
When a man is dead
nabho.vAtai: with the sky~Airs-/-Space~Airs -
milanti prANa-vAyava: the prANa Airs come-together -
sarij-jalai: iva as with the stream-waters -
ambhodhi-jalAni the sea-waters -
Atma-drutAni hi
are indeed self-flowing.
*AB. *
~vwv.943/6a-3055.006. The name of that minute (or subtle) entity possessed of mental impressions is declared as _jIva (or the individual soul). When the man is dead, the vital airs are united with the atmospheric airs.
~sv.6 At the time of death, this prANa leaves the body and enters into space.
~vlm.6. After a man is dead, his vital airs fly to and unite with the etherial air; as the liquid water of streams flows to and mixes with the main ocean. (This is by attraction of things of the same kind).
07|o/
इतश्_चेतश्_च यान्ति_इव तेषाम् अन्तर्.जगन्त्य्_अलम् ।
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
व्योम-वात-विनुन्नानाम् सम्कल्प~एक~आत्मकान्य्_अपि ॥७॥
vyoma-vAta-vinunnAnAm samkalpa~eka~AtmakAni_api ||07||
.
itaz cetaz ca – here & there
yAnti iva they seem to come
teSAm antar.jaganti alam their inner.worlds enuf
vyoma-vAta-vinunnAnAm of sky-wind-driven
samkalpa~eka~AtmakAni_api even conceptions of a single self.
~sv.7 It is wafted here and there by the cosmic air.
~vlm.7. The winds of heaven then disperse on all sides, his vital airs together with the imaginary worlds of his life time, which subsisted in the particles of his vital breath.
नुद् #nud -> #vinud -> #vinunna - driven asunder, &c • stricken, hurt, wounded, mbh. • muddied (by water), prAvRT-ogha-vinunnena, y5084.015. • = #pAtita -
08|o/
स-प्राण.वातोः पवनैः स्फुरत् सम्कल्प-गर्भितैः ।
sa-prANa.vAto: pavanai: sphurat samkalpa-garbhitai: |
सर्वा* एव दिशः पूर्णाः पश्यामि_इमाः समन्ततः ॥८॥
sarvA:_ eva diza: pUrNA: pazyAmi_imA: samantata: ||08||
.
saprANavAto: pavanai: x
sphurat-samkalpa-garbhitai: x
sarvA: eva diza: pUrNA: - all of the directions are full
pazyAmi imA: samantata: - I see these everywhere
.
~vwv.944/8. All the directions are just filled with winds accompanied by vital airs pregnant with throbbing minds (or thoughts). I see these all around.
~vlm.8. I see the winds of heaven, bearing away the vital airs, together with their contents of the imaginary worlds; and filling the whole space of air with vital breath on all sides.
~sv.8-9 Behold these prANas (jIva-s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
09|o/
अत्र_एते पश्य पश्यामि सम्कल्प-जगता_अङ्गणे ।
atra_ete pazya pazyAmi samkalpa-jagatA_aGgaNe |
बुद्धि-दृष्ट्या समुह्यन्ते पुरो मन्दर-मेरवः ॥९॥
buddhi-dRSTyA samuhyante puro mandara-merava: ||09||
.
atra_ete pazya pazyAmi - here these, see, I see =
samkalpa-jagatA_ w conceptual world
aGgaNe x
buddhi-dRSTyA - w the eye of the Intellect
samuhyante - they are gathered
puras before
mandara-merava: - the mandara and meru mountain.ranges.
#aGg --> #aGga --> #aGgana -n.- (>aGg q.v.), the act of walking; place to walk in, yard, court, area • #aGganA -f.- "a [leggy] woman with well-rounded limbs", or any woman or female. MW • (in astron.) Virgo; the female elephant of the north. - y7018.009
*samkalpa-jagatA~AGgaNe
#samuhyante
*mandara-meravaH
~vlm.9. I see the Meru and _mandAra_ Mountains, wafted with the imaginary worlds before me; and you also will observe the same, before the sight of your understanding. (The whole vacuum teeming with life).
~sv.8-9 Behold these prANas (jIva-s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
10|o/
खवाते_अन्तर्_मृत-प्राणा: प्राणानाम् अन्तरे मन: ।
kha-vAte_anta:_mRta-prANA: prANAnAm antare mana: |
मनसो_अन्तर्_जगद्_विद्धि तिले तैलम् इव स्थितम् ॥१०॥
manasa:_anta:_jagat viddhi tile tailam iva sthitam ||10||
.
the prANas of the dead are in the Space-Wind
:
Mind is in the prANas
.
know the world to be within the Mind
like oil in sesame seed
.
~sv.10 The air in the entire space is filled with the prANas of the departed ones. Mind exists in those prANas. And the world exists within the mind like oil in seeds.
~vwv.945/10. Within the atmospheric air, the vital airs of the dead exist. In the interior of the vital airs, the mind exists. Know the world as existing within the mind like oil in the sesamum seed.
*jd.10 - kha-vAte antar mRta-prANA: - in the Space-wind are the prANas of the dead = prANAnAm antare mana: - mind is within the prANas = manaso antar jagad viddhi - know the world as within the mind = tile tailam iva sthitam - as oil is situate in sesame seed.
11|o/
ख-वातैः स्व-समाः प्राणा यथा उह्यन्ते_मनोमयाः ।
kha-vAtai: sva-samA: prANA:_ yathA_uhyante manomayA: |
उह्यन्ते वै तथा_एतानि तद्~अङ्गानि जगन्त्य्_अपि ॥११॥
uhyante vai tathA_etAni tat~AGgAni jaganti_ api ||11||
.
by the kha.Space-winds =
sva-samA: prANA: - the self-same prANas =
yathA uhyante manomayA: - as Mind-constructs they-travel =
uhyante vai tathA etAni - indeed they-travel thus =
tad~AGgAni jaganti api - as That-limbs they go -/- in this world.
~vlm.11. As the etherial airs bear the victal airs, which are of the same kind with them, (both being airy substances); so are the vital breaths accompanied with practicles of the mind.(which is equally an airy substance also), these again bear the pictures of the worlds in them, as if they are ingrafted upon them.
~sv.11-12 Just as the life-force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
*jd.11 - kha-vAtai: - by the kha.Space-winds = sva-samA: prANA: - the self-same prANas = yathA uhyante manomayA: - as Mind-constructs they-travel = uhyante vai tathA etAni - indeed they-travel thus = tad~AGgAni jaganti api - as That-limbs they go -/- in this world.
12|o/
स-भूतान्य् अम्बर ऊर्व्य्~आदि-वृन्दानि त्रिजगन्त्य् अपि ।
sa-bhUtAni_ambara-Urvy~Adi-vRndAni trijaganti_ api |
उह्यन्ते वा_अप्य् अरूढानि पुर: सर्वत्र गन्धवत् ॥१२॥
uhyante vA_api_ arUDhAni pura: sarvatra gandhavat ||12||
.
with the beings =
ambara-Urvy~Adi-vRndAni - thronging the sky and earth =
trijaganty api - in the Triple Worlds =
uhyante vA api arUDhAni - they travel and do not stand-still =
pura: sarvatra gandhavat - like perfume spreading everywhere.
*jd.12 - sa-bhUtAni - with the beings = ambara-Urvy~Adi-vRndAni - thronging the sky and earth = trijaganty api - in the Triple Worlds = uhyante vA api arUDhAni - they travel and do not stand-still = pura: sarvatra gandhavat - like perfume spreading everywhere.
~sv.11-12 Just as the life-force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
~vlm.12. The same vacuum contains the whole creation and the three worlds with the earth and ocean, all which are borne in it, as the different odors are borne by the winds.
*AB. … arUDhAni adRDhAni | apratiSThAni iti yAvat ||
13|o/
तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
पुरः सम्कल्प-रूपाणि स्व.स्वप्नपुर-पूरवत् ॥१३॥
pura: samkalpa-rUpANi sva.svapnapura-pUravat ||13||
.
tAni buddhyA eva dRzyante x
na dRSTyA raghunandana x
pura: samkalpa-rUpANi x
sva.svapnapura-pUravat x.
~vlm.13. All these are seen in the sight of the understanding, and not by the vision of the visual organs; they are the portraiture of our imagination, like the fairy lands we see in our dreams before us.
~sv.13 These are seen only by the eye of intelligence, not by these physical eyes, O Râma.
14|o/
सर्वत्र सर्वदा सन्ति सु.सूक्ष्माण्य्_एव खाद्_अपि ।
sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
कल्पना.मात्र-सारत्वान्_न च_उह्यन्ते मनाग्~अपि ॥१४॥
kalpanA.mAtra-sAratvAt na ca_uhyante manAk~api ||14||
.
everywhere
everywhen
santi - they are =
su.sUkSmANi eva khAt api – even more subtle than kha.Sky =
kalpanA.mAtra-sAratvAt – thru their essence as modes of imagining =
na ca uhyante manAg~api - they are not borne even a bit.
~vlm.14. There are many other things, more subtile than the visible atmosphere, and which owing to their existence in our desire or fancy only, are not borne upon the wings of the winds as the former onces: (Though it is said in ordinary speech, that our desires and fancies are borne by our internal humour of váyu or wind).
~sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
*jd.14 - sarvatra - everywhere = sarvadA - everywhen = santi - they are = su.sUkSmANi eva khAt api – even more subtle than kha.Sky = kalpanA.mAtra-sAratvAt – thru their essence as modes of imagining = na ca uhyante manAg~api - they are not borne even a bit.
15|o/
तान्य्_एव दृढ-भावत्वात् स्वेषु लोकेषु तेष्व्_अलम् ।
tAni_eva dRDha-bhAvatvAt sveSu lokeSu teSu_alam |
सत्यान्य्_एव चिद्-अंशस्य सर्व.गत्वाद्_भवान्_इव ॥१५॥
satyAni_eva cit~aMzasya sarva.gatvAt bhavAn_iva ||15||
.
tAni eva – those eva =
dRDha-bhAvatvAt – from solid being-ness =
sveSu lokeSu teSu alam – i these or own worlds also =
satyAni_eva – are real =
cit~aMzasya – of a bit of Consciousness =
sarva.gatvAt – thru omnipresence =
bhavAn_iva - like states of being.
*dRDha-bhAvatvam
*cid~aMza
*sarva.gatva
*bhavAn_iva .Q.
~vlm. But there are some certain truths, which are derived from the intellect, and are called intellectual principles, which have the power to cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue and vice). (These are the immutable principles of right and wrong, abiding in and proceeding from the intellect).
~sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
16|o/
प्रतिबिम्बम् पुराणीव पुरःप्राण-सरिद्~रये ।
pratibimbam purANi_iva pura:prANa-sarit~raye |
अरूढाण्य्_अपि च_उह्यन्ते रूढान्य्_अपि च नैव च ॥१६॥
arUDhANi_api ca_uhyante rUDhAni_api ca naiva ca ||16||
.
pratibimbam x
purANi iva x
pura:prANa-sarit-raye –
i pura:prANa-sarit-raya =
arUDhANi api ca x
uhyante – they flow =
rUDhAni api ca na eva ca x.
~vlm.16. Again our desires are as the shadows of cities, floating on the stream of life; and though the current of life is continually gliding away, yet the shadowy desires whether successful or not, ever remain the same. (Lit; are never carried away by the current).
~sv.16-17 When the objects on the bank of a fast-flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
17|o/
सौरभाणि समुह्यन्ते वात~अङ्ग-स्थानि राघव ।
saurabhANi samuhyante vAta~aGga-sthAni rAghava |
जगन्ति प्राण-सम्स्थानि व्योम.आत्मक-मयानि तु ॥१७॥
jaganti prANa-saMsthAni vyoma.Atmaka-mayAni tu ||17||
.
saurabhANi - fragrances
samuhyante x
vAta~AGga-sthAni
, rAghava,
jaganti prANa-saMsthAni x
vyoma.Atmaka-mayAni tu + but the spacious sky in the mode of selflings
...
~vlm.17. The vital breath carries its burden of the world, along with its course to the stillness of endless vacuity; as the breezes bear away the fragrance of flowers, to the dreary desert where they are lost for ever.
~sv.16-17 When the objects on the bank of a fast-flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
#saurabhANi
#samuh
18|o/
कुम्भे देशान्तरे नीते यथा_अन्तर्_व्योम्नि न_अन्यता ।
kumbhe deza~Antare nIte yathA_antar_vyomni na_anyatA |
स्पन्दन~आदि-मये चित्ते तथैव त्रि.जगद्-भ्रमे ॥१८॥
spandana~Adi-maye citte tathA_eva tri.jagat-bhrame ||18||
.
kumbhe deza~Antare nIte - when it is located within a pot =
yathA_anta:_vyomni na_anyatA - as in the spacious sky there is no difference +
spandana.Adi-maye citte - in a mode of affective Consciousness =
tathA_eva tri.jagat-bhrame - thus too is the 3.world-delusion.
~sv.18 But in the self which is infinite consciousness there is no such movement at all, even as when a pot is moved from one place to another, the space that is in it does not move from one place to another.
~vlm.18. Though the mind is ever fickle, changeable and forgetful in its nature; yet it never loses the false idea of the world which is inherent in it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The idea of the world is carried by reminiscence, in every state and stage of the changeful mind).
19|o/
इत्थम् न सज्~जगद्-भ्रान्तिर्_असत्या_एव_उदिता_इव ते ।
ittham na sat~jagat bhrAnti:_asatyA_eva_uditA_iva te |
न विनश्यति नोदेति केवलम् ब्रह्मरूपिणी ॥१९॥
na vinazyati na_udeti kevalam brahma-rUpiNI ||19||
.
so the world delusion is not real
yet its unreality seems to arise in you +
na vinazyati - is not destroyed
na_udeti - does not arise
kevalam brahmarUpiNI - being wholly a brahmic form.
~sv.19 So, this world only appears to be on account of the deluded belief in its existence: in reality it is Brahman only and it is neither created nor destroyed.
~vlm.19. So when the fallacy of the false world has taken possession of the deluded mind, it is alike impossible either to realize or set it at naught, like the form of the formless Brahma.
20|o/
यदि वा_अप्य्_उदिते वातैस्_तत्तद्_अस्या* न लक्ष्यते ।
yadi vA_api_udite vAtai:_tattat asyA: na lakSyate |
तद्~अन्तःसम्स्थितैः स्पन्दो नावि कोश-गतैर्_इव ॥२०॥
tad~anta:saMsthitai: spando_ nAvi koza-gatai:_iva ||20||
.
yadi vA_api_udite - or else in its arising =
vAtai: - by the winds =
tattat asyA na lakSyate x
tad~anta:-saMsthitai: spanda: x
nAvi koza-gatai:_iva x.
~sv.20 Even if it is considered that this world arises in cosmic space it is not experienced as such by those who dwell in it.
~vlm.20. Or if this world is a revolving body, carried about by the force of the winds; yet we have no knowledge of its motion, as when sitting quiet in a boat, though carried afar to the distance of miles by the tide and winds.
21|o/
यथा स्पन्दो_ऽङ्ग-लग्नायाम् नाव्य्_अन्त:-सम्स्थितैर्_अपि ।
yathA spanda:_aGga-lagnAyAm nAvi_anta: saMsthitai:_api |
न लक्ष्यते तथा पृथ्व्याम् तत् सम्स्थैस्_तन्मयैर्_अपि ॥२१॥
na lakSyate tathA pRthvyAm tat saMsthai:_tat~mayai:_api ||21||
.
yathA spanda:_aGga-lagnAyAm
as motion relative to the body
tho located in a ship
nAvi_anta: saMsthitai:_api xxx
na lakSyate tathA pRthvyAm x
tat saMsthai:_tanmayai:_api xx
~sv.21 The passengers in a boat move with it; but one who is seated in the boat does not see another moving.
~vlm.21. As men sitting in a boat, have no knowledge of the force which carries the boat forward; so we earthly beings have no idea of the power, that is attached to it in its rotatory motion.
22|o/
यथा योजन-विस्तीर्णम् लघौ सद्म~अनुभूयते ।
yathA yojana-vistIrNam laghau sadma~anubhUyate |
यत् तस्य पादप-स्तम्भे परमाणौ यथा जगत् ॥२२॥
yat tasya pAdapa-stambhe paramANau yathA jagat ||22||
.
yathA yojana-vistIrNam x
laghau sadma anubhUyate xxx
yat tasya pAdapa-stambhe x
paramANau yathA jagat - as the world in the Primal Atom.
~vlm.22. As a wide extending city, is represented in miniature in a painting at the foot of a column; so is this world contained in the bosom of the minute atom of the mind.
~sv.22 Just as an efficient artist creates the illusion of distance in his painting or carving, even so within a subatomic particle the mind entertains the notions of immeasurable distance.
23|o/
वस्त्व्~अल्पम् अप्य्_अतिबृहल्-लघु-सत्त्वो हि मन्यते ।
vastu~alpam api_atibRhat~laghu-sattva:_ hi manyate |
मूषिकाः स्व~अञ्जलि-द्रव्यम् नव-पङ्कम् इव अर्भकः ॥२३॥
mUSikA: sva~aJjali-dravyam nava-paGkam iva_ arbhaka: ||23||
.
vastu~alpam api tho hardly substantial
atibRhat-laghu-sattva:_ hi x
manyate it is thot to be
mUSikA: mice
sva~aJjali-dravyam U-greeting-
nava-paGkam iva arbhaka: x.
~sv.23 Again, there is perversion of experience in regard to the smallness or largeness of objects.
~vlm.23. A thing however little or insignificant, is taken to be too much and of great importance, by the low and mean; as a handful of paddy is of greater value to the little mouse than gems, and a particle of mud to the contemptible frog, than the pearls under the water. (So a particle of the mind is enough for the whole world).
24|o/
असत्या_इव स्वरूपे_ऽस्मिञ्_जगद्~आख्ये विदो भ्रमे ।
asatyA_iva svarUpe_asmin_jagat~Akhye vido_ bhrame |
लोकान्तराधर्म.मयी सा बृहम्गस्य भावना ॥२४॥
lokAntarÂdharma.mayI sA bRhaMgasya bhAvanA ||24||
.
asatyA iva svarUpe asmin jagad~Akhye vida: bhrame x
lokAntarÂdharma.mayI sA bRhaMgasya bhAvanA x.
lokAntarÂdharma
lokAntarA_adharma
lokAntarA_dharma
~vlm.24. Again a trifle is taken as too much, by those who are ignorant of its insignificance; as the learned in the error of their judgement, mistake this visionary world as preparatory to their future happiness or misery. (The world being nothing in reality, cannot lead to anything to real good or evil).
~sv.24 Similarly, there is the unreal experience of this world and what is known as the other-world, though all these are false.
*AB. ... dharmAdharma... ||
\
इदम् हेयम् उपादेयम् इदम् इत्य्_अन्तरज्ञता ।
idam heyam upAdeyam idam iti_antarajJatA |
पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥२५॥
pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||25||
.
"this is proper, this is improper"
such intuition you should know as the sort of feeling that is folly
even in those who Know the All
.
हा #hA -> #heya- - to be left or quitted or abandoned or rejected or avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #heyopAdeya‑ - to be rejected or accepted • con or pro. •-• #aheya - aheyam anupAdeyam anAdeyam anAzrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, viv.ch.467 +
~sv.25 Out of all this arise false notions, such as 'This is desirable' and 'This is undesirable'.
~vlm.25. The inward belief of something as real good, and of another as positive evil, is a mistake common to the majority of mankind, and to which the learned also are liable, in their conduct in this world.
26|o/
स.चेतनो ह्य्_अवयवी चेतत्य्_अवयवा आन्यथा ।
sa.cetana:_ hi_avayavI cetati_avayavAni_athA |
स्वान्तर्_एव ततम् जीवस्_त्रिजगद्_बुध्यते तथा ॥२६॥
svAnta:_eva tatam jIva:_trijagat budhyate tathA ||26||
.
sa.cetana: hi_avayavI x
cetati_avayavAni athA x
svAnta:_eva tatam jIva: x
trijagat budhyate tathA x.
~sv.26 A sentient being experiences the existence of his own limbs within himself by means of his own inner intelligence; even so, the jiva (the cosmic being in this case) perceives the existence of the world of diversity within itself.
~vlm.26. As the intelligent and embodied soul, is conscious of every part of the body in which it is confined; so the enlightened living soul-jiva, beholds all the three worlds desplayed within itself (as in the God Viráj).
27|o/
सम्विदात्म-पराकाशम् अनन्तमजमव्ययम् ।
saMvidAtma-parAkAzam anantam ajam avyayam |
व्योम्नो_ऽवयव-रूपाणि तस्य_इमानि जगन्ति भोः ॥२७॥
vyomna:_avayava-rUpANi tasya_imAni jaganti bho: ||27||
.
saMvidAtma-parAkAzam x
anantam ajam avyayam xx
vyomna:_avayava-rUpANi x
tasya_imAni jaganti bho: xxx
~sv.27 The infinite consciousness is unborn and divided like space; all these worlds are its limbs, as it were.
~vlm.27. The unborn and ever lasting God, who is of the form of conscious soul, extending over the infinity of space, has all these worlds, as parts of his all pervading vacuous body.
28|o/
स.चेतनो_ऽयःपिण्डो_ऽतः क्षुर-सूच्य~आदिकम् यथा ।
sa.cetana:_aya:piNDa:_ata: kSura-sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्वज्_जीवो_ऽज्ञस्_त्रि.जगद्-भ्रमम् ॥२८॥
buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat-bhramam ||28||
.
a lump of iron with Affectivity
realizes something like an arrow or a needle
:
in that way the Living.jIva lacking Wisdom
realizes the triple.world-delusion
.
~sv.28 A sentient ball of iron may visualise within itself the potential existence of a knife and a needle, etc. Even so, the jiva sees or experiences within itself the existence of the three worlds though this is no more than a delusion or false perception.
~vlm.28. The intelligent and ever living soul (of God) sees the uncreated worlds deeply impressed in itself; as a rod of iron (were it endowed with intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
29|o/
अचिच्_चिद्_वा_अपि मृत्-पिण्डः शराव~उदञ्चन~आदिकम् ।
a.cit cit vA_api mRt-piNDa: zarAva~udaJcana~Adikam |
यथा~अङ्ग मनुते जीवस्_तथा~अङ्ग मनुते जगत् ॥२९॥
yathA~aGga manute jIva:_tathA~aGga manute jagat ||29||
.
acit cit vA_api mRt-piNDa: x
zarAvodaJcanAdikam x
yathA aGga manute jIva: x
tathA aGga manute jagat x.
#zarAva
#udaJcana
~sv.29 Even in the insentient seed there is the potential tree with all its numerous branches, leaves, flowers and fruits though not as such diverse objects.
~vlm.29. As a clod of earth, whether endowed with intelligence or not knows the seed which is hidden in it, and which it grows to vegetation afterwards; so doth the ever living soul know the worlds which are contained in it.
30|o/
चिद~अचिद्_वा_अङ्कुरो देहे वृक्षत्वम् मन्यते यथा ।
cit~a.cit vA_aGkura:_ dehe vRkSatvam manyate yathA |
वृक्ष-शब्दार्थ=रहितम् ब्रह्म_इदम् त्रिजगत् तथा ॥३०॥
vRkSa-zabda~artha=rahitam brahma_idam tri.jagat tathA ||30||
.
cit a-cit vA_aGkura: -
whether the shoot is cit.Consciousness or not =
dehe vRkSatvam manyate yathA –
thus it is thought as tree-ness in the body =
vRkSa-zabda~artha=rahitam –
apart from its meaning as "tree" =
brahma_idam tri.jagat tathA –
thus this Triple World is the brahman.Immensity.
~vlm.30. As the sensitive or insensitive seed, knows the germ, plant and tree, which it contains within its bosom; so doth the spirit of God, perceive the great arbor of the world conceived in its profoundest womb.
~sv.30 Even so, all these worlds exist in Brahman though not as such, but in an undifferentiated state.
*jd.30 - cit a-cit vA_aGkura: - whether the shoot is cit.Consciousness or not = dehe vRkSatvam manyate yathA - thus it is thought as tree-ness in the body = vRkSa-zabda~artha=rahitam - apart from its meaning as "tree" = brahma_idam tri.jagat tathA - thus this Triple World is the brahman.Immensity.
31|o/
चिद्_वा_अचिद्_वा यथादर्शो बिम्बितम् वा_अप्य्_अ.बिम्बितम् ।
cit vA a.cit vA yathAdarzo_ bimbitam vA_api_a.bimbitam |
नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥३१॥
nagaram vetti no vA_api tathA brahma jagat.trayam ||31||
.
cit vA a.cit vA Conscious or unConscious
yathAdarza: as a mirror
bimbitam vA_api_a.bimbitam whether reflected or unreflected
nagaram vetti no vA_api a city it knows or else not
tathA brahma jagat.trayam thus the brahman.Immensity – the Three.Worlds.
~sv.31 In a mirror (whether you regard it as sentient or insentient) the city is reflected (though you may also truthfully say that there is no such reflection in the mirror) and it is seen and also not seen; such is the relationship between the three worlds and Brahman.
~vlm.31. As the man having his sight, sees the image of something reflected in a mirror, which the blind man does not; so the wise man sees the world in Brahma, which the ignorant do not perceive (but think the world as distinct from him).
32|o/
देश-काल-क्रिया-द्रव्य-मात्रम् एव जगत्.त्रयम् ।
deza-kAla-kriyA-dravya-mAtram eva jagat.trayam |
अहम्त्व-जगतोस्_तेन भेदो न_अस्त्य्_एतद्_आत्मनोः ॥३२॥
ahamtva-jagato:_tena bheda:_ na_asti_etat Atmano: ||32||
.
deza-kAla-kriyA-dravya-mAtram eva ...
Place.Time~Activity-dravya.mAtram eva
jagat.trayam the Triple World
ahamtva-jagato: of egoity o&r world
tena x
bheda: na_asti_etat Atmano: xx
~vlm.32. The world is nothing except the union of the four categories of time, space, action and substance; and egoism being no way distinct from the predicates of the world, subsists in God who contains the whole in Himself. (God is not predicable by any particular predicate; but is the congeries of all the predicates taken collectively in his nature).
~sv.32-33 What is known as the world is nothing but time, space, motion [kriyA as action in space. das....@gmail.com ] and substantiality, and all these are non-different from the egosense on account of their mutual interdependence.
33|o/
कल्पितेन_उपमानेन यद्_एतद्_उपदिश्यते ।
kalpitena_upamAnena yat etat upadizyate |
तत्र_उपमा~एकदेशेन उपमेय-सधर्मता ॥३३॥
tatra_upamA~ekadezena upameya-sadharmatA ||33||
.
kalpitena_upamAnena x
yat etat upadizyate this which is taught
tatra_upamA~ekadezena x
upameya-sadharmatA x.
#kalpita
#upamAna
*upamA~ekadeza * Gerow, p153 - ekadezin
#upameya-sadharmatA with the same common property
~vlm.33. Whatever lesson is inculcated to any body by means of a parable, i. e. whatever thing is signified to some one by a comparison, know that the simile relates to some particular property of the compared object and not in all respects. (So the similitude of iron rod given to god in the sruti and this book, regards only its material causality, and not its insensibility with the sensible spirit of God)
34|o/
यद्_इदम् दृश्यते किम्चिज्_जगत् स्थावर-जङ्गमम् ।
yat idam dRzyate kimcit jagat sthAvara-jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥३४॥
amuJcata: parANutvam jIvasya_etat smRtam vapu: ||34||
.
yat idam dRzyate kimcit this which is seen, anything,
jagat sthAvara-jaGgamam the world both still & moving
amuJcata: parANutvam x
jIvasya etat smRtam vapu: of the Living.jIva this is known as the vapus.body.
~sv.34 What is seen here as the world is but the supreme self which appears as the world without undergoing any change in its own true nature.
~vlm.34 Whatever is seen to be moving or unmoving here in this world; is the vivarta or expanded body of the living soul, without any alteration in its atomic minuteness. (Nature is the body, and God the soul. Pope).
35|o/
सर्व.सम्वेदन-त्यागे शुद्ध-सम्स्पन्द=दे पदे ।
sarva.saMvedana-tyAge zuddha-saMspanda=de pade |
न मनाग्~अपि भेदो_अस्ति नि:सङ्ग~उपल-कोशवत् ॥३५॥
na manAg~api bheda:_asti ni:saGga~upala-kozavat ||35||
.
sarva.saMvedana-tyAge – abandoning all intellection =
zuddha-saMspanda=de pade in the clear state of totalVibration
* spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would be the confluence of Vibrations
na manAg~api bheda:_asti – there is not a bit of difference =
ni:saGga~upala-kozavat x.
~vlm.35. Leaving the intelligence aside (which is wanting in created objects); and taking the force only, (which actuates all nature); we find no difference of this physical force from the giver of the force.
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
\
यो यो नाम विकल्पांशो यत्र यत्र यथा यथा ।
ya:_ ya:_ nAma vikalpa~aMza:_ yatra yatra yathA yathA |
यदा यदा येन येन दीयते स* तथाइव चित् ॥३६॥
yadA yadA yena yena dIyate sa* tathAiva cit ||36||
.
whatever may be called ideation
wherever
however
whenever
whyever
soars.up thus within Consciousness
.
~vlm.36. Again whatever alteration, is produced in the motion or option of anything or person, at any time or place or in any manner; is all the act of that Divine Intellect.
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
* ya:ya: nAma vikalpa~aMza: - whatever namely is an ideation yatra.yatra – wherever yathA.yathA - however = yadA.yadA - whenever = yena.yena - whyever = dIyate sa soars it tathA eva cit thus even Consciousness.
37|o/
अ.चित्त्वान्_न_अस्ति मनसि सम्कल्पः ख* इव_अङ्कुरः ।
a-cit.tvAn_na_asti manasi samkalpa: kha* iva_aGkura: |
चित्.त्वात् तु चेतसो विद्धि चितिर्_एव_इह कल्पनम् ॥३७॥
cit.tvAt tu cetasa:_ viddhi citi:_eva_iha kalpanam ||37||
.
a-cit.tvAt – without a state of Consciousness =
na asti manasi samkalpa: - there is no conception in Mind =
khe iva aGkura: - like a sapling in the sky =
cit.tvAt tu – but with effective Consciousness =
cetasa: viddhi – of affectivity know =
citi: eva iha kalpanam x.
#citi * 7018.037
#cittva-m * 7018.037
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
~vlm.37. It is the intellect which infuses in the mind the power of its option, volition, imagination and the like; because none of these can spring as a sprout in the mind, which is without intelligence and without an intelligent cause of it.
38|o/
या या_उदेति विकल्प-श्रीर्_अ-प्रबुद्ध~आशयम् प्रति ।
yA yA_udeti vikalpa-zrI:_ a-prabuddha~Azayam prati |
सर्वगत्वाद्_अनन्तत्वाच्_चिद्~व्योम्न: सा न सन्मयी ॥३८॥
sarvagatvAt anantatvAt cit~vyomna: sA na sanmayI ||38||
.
yA yA_udeti vikalpa-zrI: - whatever multitude of ideas arises
a-prabuddha~Azayam prati x
sarvagatvAt anantatvAt – thru all-pervasion & boundlessness
cid.vyomna: - of the Conscious sky =
sA – the (multitude) is
na sat.mayI - not a mode of reality.
#vikalpa-zrI
*a-prabuddha~Azaya
#anantatvAt
#cid.vyomna
~vlm.38. Whatever desires and fancies, rise in the minds of the unenlightened; are not of the nature of the positive will or decree of the Divine Mind, owing to the endless variety and mutuality of human wishes.
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
39|o/
यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
सर्वगत्वाद्_अनन्तत्वाच्_चिद्.व्योम्नः सा न सन्मयी ॥३९॥
sarvagatvAt anantatvAt cit~vyomna: sA na sanmayI ||39||
.
as a multitude of ideas arise
altho not arisen in someone awakened
thru all.going.ness, unendingness
it is conscious sky
not a mode of Being
.
~vlm.39. The desires rising in the minds of the enlightened, are as they were no desires and never had their rise; because.--
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
40|o/
सर्व.सम्कल्प=कलना सत्या इत्य्_आबालम् अक्षतम् ।
sarva.samkalpa=kalanA satyA iti_AbAlam akSatam |
स्वप्न~आदाव्_अनुभूतो_अन्तर्_अर्थ: केनापि_लभ्यते ॥४०॥
svapna~AdAu_anubhUta:_anta:_artha: kena_api_labhyate ||40||
.
"sarva.samkalpa=kalanA satyA" x
iti_AbAlam akSatam x
svapna~AdAu_anubhUta:_antar - in states like dream experienced =
artha: something
kenApi_labhyate -
by whomever is it got?
~vlm.40. All thoughts and desires being groundless, they are as false as the idle wishes of boys; for who has ever obtained the objects of his dream? (or that he has beheld in his dream)?
~sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
41|o/
सम्कल्पो वासना जीवस्_त्रयो_अर्था लिखिताश्_चिता ।
samkalpa:_ vAsanA jIva:_traya:_arthA likhitA:_citA |
सो_अनुभूतो_अप्य्_अ-सत्यः स्याद्_असत्यस्य_एव नो सतः ॥४१॥
sa:_anubhUta:_api_a-satya: syAt asatyasya_eva no sata: ||41||
.
samkalpa: - Concept
vAsanA – Imprint
Living.jIva:
three things written by Consciousness
traya: arthA: likhitA: citA x
sa: anubhUta: api – tho it is experienced =
a-satya: syAt unreal it would be
asatyasya_eva na~u sata: tho there are no realities in the unreal.
~vlm.41. Sankalpa with its triple sense of thought, desire and imagination, is impressed by the intellect on the living soul (which is the image of God) from its past reminiscence; and though we have a notion of this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not so the original Intellect, which both real and substantial.
~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non-different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
* samkalpa: - Concept vAsanA – Imprint Living.jIva: three things written by Consciousness traya: arthA: likhitA: citA x sa: anubhUta: api – tho it is experienced = a-satya: syAt unreal it would be asatyasya_eva na~u sata: tho there are no realities in the unreal.
42|o/
अ.सत्यता~अभिधम् सत्यम् मुक्त* एव भवेच्_छिवः ।
a.satyatA~abhidham satyam mukta* eva bhavet ziva: |
स~आतिवाहिक.देह=एक-परिक्षय-विकासवान् ॥४२॥
sa~AtivAhika.deha=eka-parikSaya-vikAsavAn ||42||
.
a.satyatA~Abhidham satyam – what is real defined as a state of unrealness =
mukta: eva bhavet ziva: - let it be free, let it be shiva =
sa~AtivAhika.deha=eka-parikSaya-vikAsavAn -
w the Traveler.body=one. disappearance~expansion-ous.
~vlm.42. He who is freed from the error of taking the unreal world for real, becomes as free as the god Siva himself; and having got rid of the corporeal body, becomes manifest in his spiritual form.
~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non-different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
43|o/
जगन्ति वातैर्_उह्यन्ते व्योम्नि शाल्मलि-तूल्यवत् ।
jaganti vAtai:_uhyante vyomni zAlmali-tUlyavat |
न_उह्यन्ते च_उपलानि_इव न च सन्त्य्_एव कल्पनात् ॥४३॥
na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||43||
.
they fly
in the world's winds thru the spacious sky
like wisps from a cotton.tree
yet
like stones
they do not fly
nor are they only from imagining
.
~vlm.43. The imagination of the ignorant, whirls about the worlds, as the wind hurts the flying cotton in the air; but they appear to be as unmoved as stones to the wise, who are not led away by their imagination.
~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non-different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
*jd.43 - jaganti vAtai: uhyante – they fly in the world's winds = vyomni – in the spacious sky = zAlmali-tUlyavat – like wisps from the cotton.tree = na uhyante ca upalAni iva – yet like stones they do not fly = na ca santi eva kalpanAt – nor are they only from imagining.
44|o/
इत्य्_अस्मिन्.न्_अखिल-पदार्थ=सार्थ-कोशे
iti_asmin*_akhila-padArtha=sArtha-koze
व्योमन्य्_अप्य्_अतिवितते जगन्ति सन्ति ।
vyomani_api_ati.vitate jaganti santi |
अन्योन्यम् परिमिलितानि कानिचिच्_च
anyonyam pari.militAni kAnicit ca
न_अन्योन्यम् परिमिलितानि कानिचिच्_च ॥४४॥
na_anyonyam parimilitAni kAnicit ca ||44||
.
iti - so =
asmin – here in this =
akhila-padArtha=sArtha-koze –
i akhila-padArtha=sArtha-koza =
vyomani api - tho in the vastly spacious sky
jaganti santi – worlds are =
anyonyam parimilitAni kAnicit ca x
na anyonyam parimilitAni kAnicit ca - and not intermixed anyhow.
#mil -> #parimil -> #milita‑ - having come together (like an assembly, or the eyelids). #parimilita mfn. mixed or filled with , pervaded by (instr.) S3is3. ; met from all sides Prasannar.
~vlm.44. So there are multitudes of worlds, amidst many other things in the vast womb of vacuum which nobody can count; some of which are united with one another in groups, and others that have no connection with another.
~sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
45|o/
सर्वत्वात् परमचितेर्_अनन्त-रूपाण्य्_
sarvatvAt paramacite:_ananta-rUpANi_
आरम्भ-प्रचुर-दिगन्त-सम्भृतानि ।
Arambha-pracura-diganta-sambhRtAni |
लोल~अम्बु~उदर-पुर-बिम्ब-भङ्गुराणि
lola~Ambu~udara-pura-bimba-bhaGgurANi
स्व~अन्तःस्थ~अ.विरल=महापुर~उपमानि ॥४५॥
sva~anta:stha~A.virala=mahApura~upamAni ||45||
.
sarvatvAt –
thru the Allness
parama-cite: -
of absolute Consciousness =
ananta-rUpANi –
endless forms =
Arambha-pracura-diganta-sambhRtAni –
activity~Abounding-diganta-collected
lola~Ambu~udara-pura-bimba-bhaGgurANi –
thm playing-water~udara-pura-bimba-transitory =
sva~anta:stha~A.virala=mahApura~upamAni - thm set within yourself without interval like a great fortress.
~vlm.45. The supreme intellect being all in all, manifests itself in endless forms and actions, filling the vast space of infinity, some of which are as transcient as rain drops or bubbles in air and water, which quickly burst out and disappear; and others appearing as the great cities (of gods &c), situated in the heart of the Infinite one.
~sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
#sambhRta
भज् #bhaj -> #bhaGgura- - transitory, perishable • fraudulent, dishonest • #bhaGguratA - fragility, transitoriness +
#bil -> #bila ->#virala- - (perhaps from #vira = *vila. for *bila. + -la, "possessing holes") - separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) -> #viralatA – scarceness • #viralatvam – scarcity +
46|o/
सस्थैर्याण्य्_अपि सततम् क्षण-क्षयाणि
sa.sthairyANi_api satatam kSaNa-kSayANi
व्यक्त~अक्षाण्य्_अपि सततम् निमीलितानि ।
vyakta~AkSANi_api satatam ni.mIlitAni |
सालोकान्य्_अपि परितस्_तमो~वृतानि
sAlokAni_api parita:_tama:~vRtAni
चिद्रूप~अर्णव-लहरी-विवर्तनानि ॥४६॥
cit.rUpa~arNava-laharI-vivartanAni ||46||
.
sa.sthairyANi api – tho durable =
satatam kSaNa-kSayANi – constantly fragmenting =
vyakta~AkSANi api – though eye-perceptible =
satatam nimIlitAni – totally open =
sa~AlokAni api – tho luminous =
parita: tamo-vRtAni x
cidrUpa~ArNava-laharI-vivartanAni – Consciousness.form-ocean-billow~Appearances.
~vlm.46. Some of these are as durable as rocks, and others are continually breaking and wearing out; some appearing as bright as with their open eyes, and others as dark as with their closed eyelids; some of these are luminous to sight and others obscured under impenetrable darkness; thus the bosom of the intellect resembling the vast expanse of the ocean, is rolling on with the waves of creation to all eternity.
~sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
Øtt. #vivarta: - (in vedAnta phil.) An apparent or illusory form, an unreal appearance caused by *avidyA अविद्या or human error • (this is a favourite doctrine of the vedAntins according to whom the whole visible world is a mere illusion—an unreal and illusory appearance—while brahman or Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta of a rope (रज्जु), so is the world a vivarta of the real entity brahman, and the illusion is removed by *vidyA or true knowledge *MW •:• "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in #vAkyapadIya of #bhartRhari... The belief [that yv.FM precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of yv.FM with #vAkyapadIya and #vairAgya-zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that yv.FM is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to yv/FM. It is a doctrine which should have been mentioned in yv.FM at many places, had its author been acquainted with it. "– Atreya, vwv. p.10.
47|o/
पृथक्.स्थितानि व्यतिमिश्रितानि जलानि च_एव_अम्बु.निधौ नदीनाम् ।
pRthak.sthitAni vi.ati.mizritAni jalAni ca_eva_ambu.nidhau nadInAm |
तार~अर्क-चन्द्र-ग्रह-मण्डलानाम् सम~उदितानाम् नभसि_इव भास: ॥४७॥
tAra~arka-candra-graha-maNDalAnAm sama~uditAnAm nabhasi_iva bhAsa: ||47||
.
even-tho set apart, they mix.together
:
the waters of the rivers fill the ocean
the Mandala of stars, suns, moons, and planets
together
make the sky's illumination
.
~vlm.47. Some though set apart are continually tending towards another; as the waters of distant rivers are running to mix with those of seas and ocean; and as the luminous bodies of heaven, appearing together to brighten its sphere.
*jd.47 - पृथक्स्थितानि pRthak sthitAni separate-stationed And even set apart - व्यतिमिश्रितानि vi. thoughout ~ati. thoroughly mizritAni mixed mixed.together - जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water-holding ocean - नदीनाम् । nadInAm | of rivers - तारार्कचन्द्रग्रहमण्डलानां tAra~Arka-candra-graha-maNDalAnAm of the Mandala of stars, suns, moons, and planets - समोदितानां sama~uditAnAm arisen~Alike in Sameness - नभसीव भासः nabhasi iva bhAsa: like illumination in the spacious sky.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
++
+
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant _sarga/canto Number, e.g. "re: y5084".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS st 10 February
fm5010 2.fb10 The SunKing Rises .z30
https://www.dropbox.com/s/dh7sl6wi78ix3z7/fm5010%202.fb10%20The%20SunKing%20Rises%20.z30.docx?dl=0
fm7019 3.fb10 virAT, the Creative brahmA .z39
fm1027 1fb09-10 Obstructions to Freedom .z41
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया~इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM.7.18 CONCEPTION IN CONSCIOUSNESS 3.FB07-09
सर्ग ७.१८
sarga 7.18
वसिष्ठ उवाच ।
vasiSTha uvAca |
मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
स्व.संकल्प.अन्तर.स्थैर्यम् मृtir इत्य् अभिधीयते ॥७।१८।१॥
sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate ||7|18|1||
पश्य_इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya_ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दिg.वातैः सरिd.बिम्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
उपरि.उपry अन्तर् अतः कदली.दल.पीठवत् ।
upari.upari_antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
राम उवाच ।
rAma* uvAca |
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।०४॥
na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
prANasya_abhyantare cittam cittasya_abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य_अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya_antar iva druma: ||7|18|5||
मृते पुंसि नbho.वाtair मिलन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
सरिj.जlair इव_अम्भोधि.जलाny आत्म.द्रुतानि हि ॥७।१८।०६॥
sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi ||7|18|06||
इtaz चेtaz च यान्ति_इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api ||7|18|07||
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
सर्वा एव दिशः पूर्णाः पश्यामि_इमाः समन्ततः ॥७।१८।०८॥
sarvA* eva diza: pUrNA: pazyAmi_imA: samantata: ||7|18|08||
अत्र_एते पश्य पश्यामि संकल्प.जगता_अङ्गणे ।
atra_ete pazya pazyAmi saMkalpa.jagatA_aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पुro मन्दर.मेरवः ॥७।१८।०९॥
buddhi.dRSTyA samuhyante pura:_mandara.merava: ||7|18|09||
ख.वाते 'न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जगत्_विद्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa:_antar jagat viddhi tile tailam iva sthitam ||7|18|10||
ख.वातैः स्व.समाः प्राणा यथा_उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA_uhyante manomayA: |
उह्यन्ते वै तथा_एतानि तd.आङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA_etAni tat.AGgAni jaganti_api ||7|18|11||
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni_ambara.Urvi.Adi.vRndAni trijaganti_api |
उह्यन्ते वा_अप्य् अरूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA_api_arUDhAni pura: sarvatra gandhavat ||7|18|12||
तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
सर्वत्र सर्वदा सन्ति सु.सूक्ष्माNy एव खाद् अपि ।
sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
कल्पना.मात्र.सारत्वाn न च_उह्यन्ते मनाg अपि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca_uhyante manAk_api ||7|18|14||
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु तेSv अलम् ।
tAni_eva dRDha.bhAvatvAt sveSu lokeSu teSu_alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni_eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
प्रतिबिम्बम् पुरान्य् इव पुरःप्राण.सरिd.रये ।
pratibimbam purANi_iva pura:prANa.sarit.raye |
अरूढान्य् अपि च_उह्यन्ते रूढान्य् अपि च न_एव च ॥७।१८।१६॥
arUDhANi_api ca_uhyante rUDhAni_api ca na_eva ca ||7|18|16||
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
कुम्भे देश.आन्तरे नीते यथा_अन्तर् व्योम्नि न_अन्यता ।
kumbhe deza.Antare nIte yathA_antar_vyomni na_anyatA |
स्पन्दन.आदि.मये चित्ते तथा_एव त्रि.जगd.भ्रमे ॥७।१८।१८॥
spandana.Adi.maye citte tathA_eva tri.jagat.bhrame ||7|18|18||
इत्थम् न सन् जगत् भ्रान्तिः_असत्या_एव_उदिता_इव ते ।
ittham na san jagat bhrAnti:_asatyA_eva_uditA_iva te |
न विनश्यति न_उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na_udeti kevalam brahma.rUpiNI ||7|18|19||
यदि वा_अपि_उदिते वातैः_तत्.तद् अस्या* न लक्ष्यते ।
yadi vA_api_udite vAtai:_tat.tat asyA* na lakSyate |
तd.अन्तःसंस्थितैः स्पन्दः_नावि कोश.गतैः_इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda:_nAvi koza.gatai:_iva ||7|18|20||
यथा स्पन्दः_अङ्ग.लग्नायाम् नावि_अन्तः संस्थितैः_अपि ।
yathA spanda:_aGga.lagnAyAm nAvi_anta: saMsthitai:_api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः_तत्.मयैः_अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai:_tat.mayai:_api ||7|18|21||
यथा योजन.विस्तीर्णम् लघौ सद्म_अनुभूयते ।
yathA yojana.vistIrNam laghau sadma_anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
वस्तु.अल्पम् अप्य् अतिबृहत्.लघु.सत्त्व* हि मन्यते ।
vastu.alpam api_atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव_अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva_arbhaka: ||7|18|23||
असत्या_इव स्वरूपे_अस्मिन् जगd.आख्ये विदः_भ्रमे ।
asatyA_iva svarUpe_asmin jagat.Akhye vida:_bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
इदम् हेयम् उपादेयम् इदम् इत्य् अन्तरज्ञता ।
idam heyam upAdeyam idam iti_antarajJatA |
पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||7|18|25||
स.चेतन hy अवयवी चेतty अवयवान्य् अथा ।
sa.cetana* hi_avayavI cetati_avayavAni_athA |
स्वान्त एव ततम् जीvas त्रिजगत्_बुध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva:_trijagat budhyate tathA ||7|18|26||
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
व्योmno 'वयव.रूपाणि तस्य_इमानि जगन्ति भोः ॥७।१८।२७॥
vyomna:_avayava.rUpANi tasya_imAni jaganti bho: ||7|18|27||
स.चेतनः_अयःपिNDo 'तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्वत्_जीvo 'jJas त्रि.जगd.भ्रमम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam ||7|18|28||
अचिच् चित्_वा_अपि मृत्.पिण्डः शराव.उदञ्चन.आदिकम् ।
acit cit vA_api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जीvas तथा.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva:_tathA.aGga manute jagat ||7|18|29||
चिd.अचित्_वा_अङ्कुरः_देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA_aGkura:_dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म_इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma_idam tri.jagat tathA ||7|18|30||
चित्_वा_अचित्_वा यथादर्शः_बिम्बितम् वा_अप्य् अबिम्बितम् ।
cit vA_acit vA yathAdarza:_bimbitam vA_api_abimbitam |
नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA_api tathA brahma jagat.trayam ||7|18|31||
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
अहम्त्व.जगtos तेन भेdo न_अsty_एतत्_आत्मनोः ॥७।१८।३२॥
ahamtva.jagato:_tena bheda:_na_asti_etat Atmano: ||7|18|32||
कल्पितेन_उपमानेन यत्_एतत्_उपदिश्यते ।
kalpitena_upamAnena yat etat upadizyate |
तत्र_उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra_upama.ekadezena upameya.sadharmatA ||7|18|33||
यत्_इदम् दृश्यते किम्चित्_जगत् स्थावर.जङ्गमम् ।
yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥७।१८।३४॥
amuJcata: parANutvam jIvasya_etat smRtam vapu: ||7|18|34||
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
न मनाg.अपि भेdo अस्ति निःसङ्ग.उपल.कोशवत् ॥७।१८।३५॥
na manAk.api bheda:_asti ni:saGga.upala.kozavat ||7|18|35||
yo yo नाम विकल्प.अंzo यत्र यत्र यथा यथा ।
ya:_ya:_nAma vikalpa.aMza:_yatra yatra yathA yathA |
यदा यदा येन येन दीयते स तथा_एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA_eva cit ||7|18|36||
अ.चित्त्वाn न_अस्ति मनसि संकल्पः ख इव_अङ्कुरः ।
a.cittvAt_na_asti manasi saMkalpa: kha* iva_aGkura: |
चित्त्वात् तु चेतso विद्धि चिति एव_इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa:_viddhi citi* eva_iha kalpanam ||7|18|37||
या या_उदेति विकल्प.zrIr अ.प्रबुद्ध.आशयम् प्रति ।
yA yA_udeti vikalpa.zrI:_a.prabuddha.Azayam prati |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
सर्व.संकल्प=कलना सत्या_इत्य् आबालम् अक्षतम् ।
sarva.saMkalpa=kalanA satyA_iti_AbAlam akSatam |
स्वप्न.आdAv_अनुभूतो ऽन्तर् अर्थः केन_अपि_लभ्यते ॥७।१८।४०॥
svapna.AdAu_anubhUta:_antar artha: kena_api_labhyate ||7|18|40||
संकल्पः_वासना जीvas त्रyo अर्था लिखिtAz चिता ।
saMkalpa:_vAsanA jIva:_traya:_arthA* likhitA:_citA |
सो ऽनुभूतो ऽpy असत्यः स्याद् असत्यस्य_एव नो सतः ॥७।१८।४१॥
sa:_anubhUta:_api_asatya: syAt asatyasya_eva no sata: ||7|18|41||
असत्यता.अभिधम् सत्यम् मुक्त एव भवेत्_शिवः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
जगन्ति वाtair उह्यन्ते व्योम्नि शाल्मलि.तूल्यवत् ।
jaganti vAtai:_uhyante vyomni zAlmali.tUlyavat |
न_उह्यन्ते च_उपलानि_इव न च सnty एव कल्पनात् ॥७।१८।४३॥
na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||7|18|43||
इत्य् अस्मिन्_अखिल.पदार्थ=सार्थ.कोशे
iti_asmin_akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
vyomani_api_ati.vitate jaganti santi |
अन्योन्यम् परि.मिलितानि कानिचिच् च
anyonyam pari.militAni kAnicit ca
न_अन्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
na_anyonyam parimilitAni kAnicit ca ||7|18|44||
सर्वत्वात् परमचिter अनन्त.रूपान्य्
sarvatvAt paramacite:_ananta.rUpANi_
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
स.स्थैryANy अपि सततम् क्षण.क्षयाणि
sa.sthairyANi_api satatam kSaNa.kSayANi
व्यक्त.आक्षाNy अपि सततम् नि.मीलितानि ।
vyakta.AkSANi_api satatam ni.mIlitAni |
सालोकान्य् अपि परिtas_तmo.वृतानि
sAlokAni_api parita:_tama:*vRtAni
चिd.रूप.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
पृथक्.स्थितानि vyaति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च_एव_अम्बु.निधौ नदीनाम् ।
jalAni ca_eva_ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
सम.उदितानाम् नभसि_इव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi_iva bhAsa: ||7|18|47||
oॐm
FM.7.18
CONCEPTION IN CONSCIOUSNESS
VASISHTHA said—
मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
स्व.संकल्प.अन्तर.स्थैर्यम् मृtir इत्य् अभिधीयते ॥७।१८।१॥
sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate ||7|18|1||
.
Death, that devastating soul, is not.anywhen seen.to.be
:
Urself
as a Conception settled within
might be styled
"death"
.
maraNam sarva.nAza.Atma –
dying of an all.destroying nature (of complete destruction sam) = na kadAcana vidyate . is not known anywhen = svasaMkalpa.Antara.sthairyam . establishment in an interior self.conceit = mRtir ity abhidhIyate . is to be known as "death"
.
maraNam sarva.nAza.Atma na kadAcana vidyate |
sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate
.
*sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or total dissolution of the body together with the mind, soul and egoism; but it is the creation of the inward imagery of the mind, that is called its quietus.
*vwv.925/1a. Death is not, at any time, of the nature of complete destruction.
*jd.1 . maraNam sarva.nAza.Atma . dying of an all.destroying nature (of complete destruction sam) = na kadAcana vidyate . is not known anywhen = svasaMkalpa.Antara.sthairyam . establishment in an interior self.conceit = mRtir ity abhidhIyate . is to be known as "death".
पश्य_इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya_ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दिg.वातैः सरिd.बिम्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
.
look.at these mountains that seem to arise before you
—Churnstick Mountain & Mount.meru—
they might be borne by the four winds—or merely hills reflected in a stream
.
pazya_ime pura* uhyanta* iva mandara.merava: |
arUDhA* api dik.vAtai: sarit.bimbita.zailavat |
.
*vlm.2. Look at these sights of the Meru and_mandAra_Mountains, which are born before thy presence; they are not carried to and fro to every body, but are reflected in the minds, of all like the flying clouds of autumn in the water of a river.
उपरि.उपry अन्तर् अतः कदली.दल.पीठवत् ।
upari.upari_antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
.
it's like the continuity of coatings in a plantain tree:
sheathed yet unsheathed in the sky, constructions are situate together
.
upari.upari_antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA:
.
upari.upari_antar ata:
kadalI.dala.pIThavat |
zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
*vlm.3. These creations are placed over and above and below and under one another, like the coatings of a plantain tree; and they are either in contact with or detached from one another like clouds in the sky.
RÂMA said—
rr
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।४॥
na kiMcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|4||
.
pazya.see!/know! me.my/mine puras uhyante iti vaakyaartha.m akSata.m –
the meaning of these words entirely na.no/not kiMcit avagacchaami yathaava.n, muni.naayaka I don't understand at.all in this way, Lord of munis.
.
puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan muni.nAyaka
.
*sv.4.5 There is mind within prANa or life.force, and the world exists in the mind.
*vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of what you say by the words "Look at these flying sights" and therefore I beg to you to explain this clearly unto me.
प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
prANasya_abhyantare cittam cittasya_abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य_अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya_antar iva druma: ||7|18|5||
.
chitta.Affection is within the prANa.Air
the world is within the Affection
:
it is known as a variety of formations
like the tree inside the seed
.
praaNa.x.sya abhyantara.x.e citta.x.m citta.x.sya_abhyantara.x.e jagat.x. | vidyat.x.e vividha.x.AkAra.form/shape/figure.x.m of/for the bIja.seed.x.sya antar.within/inner iva.like/as.if druma.tree.x.:
.
prANasya_abhyantare cittam
cittasya_abhyantare jagat |
vidyate vividha
.
*vlm. Know Ráma, that the life contains the mind, and the mind is the container of the worlds within it; as there are various kinds of trees and their several part, contained in the bosom of a small berry. (And this is meant by one thing being contained within another).
मृते पुंसि नbho.वाtair मिलन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
सरिj.जlair इव_अम्भोधि.जलाny आत्म.द्रुतानि हि ॥७।१८।६॥
sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi ||7|18|6||
.
mRte puMsi
When a man is dead
nabho.vAtai: with the sky.Airs./.Space.Airs .
milanti prANa.vAyava: the prANa Airs come.together .
sarij.jalai: iva as with the stream.waters .
ambhodhi.jalAni the sea.waters .
Atma.drutAni hi
are indeed self.flowing.
.
mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi
.
*AB. *
*vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed of mental impressions is declared as_jIva (or the individual soul). When the man is dead, the vital airs are united with the atmospheric airs.
*sv.6 At the time of death, this prANa leaves the body and enters into space.
*vlm.6. After a man is dead, his vital airs fly to and unite with the etherial air; as the liquid water of streams flows to and mixes with the main ocean. (This is by attraction of things of the same kind).
इtaz चेtaz च यान्ति_इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api ||7|18|7||
.
itaz cetaz ca – here & there
yAnti iva they seem to come
teSAm antar.jaganti alam their inner.worlds enuf
vyoma.vAta.vinunnAnAm of sky.wind.driven
saMkalpa.eka.AtmakAni_api even conceptions of a single self.
.
ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api
.
*sv.7 It is wafted here and there by the cosmic air.
*vlm.7. The winds of heaven then disperse on all sides, his vital airs together with the imaginary worlds of his life time, which subsisted in the particles of his vital breath.
##nud . #vinud . #vinunna . driven asunder, &c • stricken, hurt, wounded, mbh. • muddied (by water), prAvRT.ogha.vinunnena, y5084.015. • = #pAtita .
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
सर्वा एव दिशः पूर्णाः पश्यामि_इमाः समन्ततः ॥७।१८।८॥
sarvA* eva diza: pUrNA: pazyAmi_imA: samantata: ||7|18|8||
.
saprANavAto: pavanai:
sphurat.saMkalpa.garbhitai:
sarvA: eva diza: pUrNA: . all of the directions are full
pazyAmi imA: samantata: . I see these everywhere
.
*vwv.944/8. All the directions are just filled with winds accompanied by vital airs pregnant with throbbing minds (or thoughts). I see these all around.
*vlm.8. I see the winds of heaven, bearing away the vital airs, together with their contents of the imaginary worlds; and filling the whole space of air with vital breath on all sides.
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
अत्र_एते पश्य पश्यामि संकल्प.जगता_अङ्गणे ।
atra_ete pazya pazyAmi saMkalpa.jagatA_aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पुro मन्दर.मेरवः ॥७।१८।९॥
buddhi.dRSTyA samuhyante pura:_mandara.merava: ||7|18|9||
.
atra_ete pazya pazyAmi . here these, see, I see =
saMkalpa.jagatA_w conceptual world
aGgaNe
buddhi.dRSTyA . w the eye of the Intellect
samuhyante . they are gathered
puras before
mandara.merava: . the mandara and meru mountain.ranges.
*saMkalpa.jagatA.AGgaNe
#samuhyante
*mandara.meravaH
*vlm.9. I see the Meru and_mandAra_Mountains, wafted with the imaginary worlds before me; and you also will observe the same, before the sight of your understanding. (The whole vacuum teeming with life).
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
#aGg . #aGga . #aGgana .n.. (>aGg q.v.), the act of walking; place to walk in, yard, court, area • #aGganA .f.. "a [leggy] woman with well.rounded limbs", or any woman or female. MW • (in astron.) Virgo; the female elephant of the north. . y7018.009
ख.वाते 'न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जगत्_विद्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa:_antar jagat viddhi tile tailam iva sthitam ||7|18|10||
.
the prANas of the dead are in the Space.Wind
:
Mind is in the prANas
.
know the world to be within the Mind
like oil in sesame seed
.
kha.vAte antar mRta.prANA: .
in the Space.wind are the prANas of the dead = prANAnAm antare mana: . mind is within the prANas = manaso antar jagad viddhi . know the world as within the mind = tile tailam iva sthitam . as oil is situate in sesame seed.
.
kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
manasa:_antar jagat viddhi tile tailam iva sthitam
.
*sv.10 The air in the entire space is filled with the prANas of the departed ones. Mind exists in those prANas. And the world exists within the mind like oil in seeds.
*vwv.945/10. Within the atmospheric air, the vital airs of the dead exist. In the interior of the vital airs, the mind exists. Know the world as existing within the mind like oil in the sesamum seed.
*jd.10 . kha.vAte antar mRta.prANA: . in the Space.wind are the prANas of the dead = prANAnAm antare mana: . mind is within the prANas = manaso antar jagad viddhi . know the world as within the mind = tile tailam iva sthitam . as oil is situate in sesame seed.
ख.वातैः स्व.समाः प्राणा यथा_उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA_uhyante manomayA: |
उह्यन्ते वै तथा_एतानि तd.आङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA_etAni tat.AGgAni jaganti_api ||7|18|11||
.
kha.vAtai: .
by the kha.Space.winds = sva.samA: prANA: . the self.same prANas = yathA uhyante manomayA: . as Mind.constructs they.travel = uhyante vai tathA etAni . indeed they.travel thus = tad.AGgAni jaganti api . as That.limbs they go ./. in this world.
by the kha.Space.winds =
sva.samA: prANA: . the self.same prANas =
yathA uhyante manomayA: . as Mind.constructs they.travel =
uhyante vai tathA etAni . indeed they.travel thus =
tad.AGgAni jaganti api . as That.limbs they go ./. in this world.
*vlm.11. As the etherial airs bear the victal airs, which are of the same kind with them, (both being airy substances); so are the vital breaths accompanied with practicles of the mind.(which is equally an airy substance also), these again bear the pictures of the worlds in them, as if they are ingrafted upon them.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
*jd.11 . kha.vAtai: . by the kha.Space.winds = sva.samA: prANA: . the self.same prANas = yathA uhyante manomayA: . as Mind.constructs they.travel = uhyante vai tathA etAni . indeed they.travel thus = tad.AGgAni jaganti api . as That.limbs they go ./. in this world.
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni_ambara.Urvi.Adi.vRndAni trijaganti_api |
उह्यन्ते वा_अप्य् अरूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA_api_arUDhAni pura: sarvatra gandhavat ||7|18|12||
.
with the beings =
ambara.Urvy.Adi.vRndAni . thronging the sky and earth =
trijaganty api . in the Triple Worlds =
uhyante vA api arUDhAni . they travel and do not stand.still =
pura: sarvatra gandhavat . like perfume spreading everywhere.
*jd.12 . sa.bhUtAni . with the beings = ambara.Urvy.Adi.vRndAni . thronging the sky and earth = trijaganty api . in the Triple Worlds = uhyante vA api arUDhAni . they travel and do not stand.still = pura: sarvatra gandhavat . like perfume spreading everywhere.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds with the earth and ocean, all which are borne in it, as the different odors are borne by the winds.
*AB. … arUDhAni adRDhAni | apratiSThAni iti yAvat ||7|18|
तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
.
tAni buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi sva.svapnapura.pUravat
.
tAni buddhyA eva dRzyante
na dRSTyA raghunandana
pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
*vlm.13. All these are seen in the sight of the understanding, and not by the vision of the visual organs; they are the portraiture of our imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these physical eyes, O Raama.
सर्वत्र सर्वदा सन्ति सु.सूक्ष्माNy एव खाद् अपि ।
sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
कल्पना.मात्र.सारत्वाn न च_उह्यन्ते मनाg अपि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca_uhyante manAk_api ||7|18|14||
.
sarvatra –
everywhere = sarvadA . everywhen = santi . they are = su.sUkSmANi eva khAt api – even more subtle than kha.Sky = kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining = na ca uhyante manAg.api . they are not borne even a bit.
everywhere
everywhen
santi . they are =
su.sUkSmANi eva khAt api – even more subtle than kha.Sky =
kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining =
na ca uhyante manAg.api . they are not borne even a bit.
*vlm.14. There are many other things, more subtile than the visible atmosphere, and which owing to their existence in our desire or fancy only, are not borne upon the wings of the winds as the former onces: (Though it is said in ordinary speech, that our desires and fancies are borne by our internal humour of váyu or wind).
*sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
*jd.14 . sarvatra . everywhere = sarvadA . everywhen = santi . they are = su.sUkSmANi eva khAt api – even more subtle than kha.Sky = kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining = na ca uhyante manAg.api . they are not borne even a bit.
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु तेSv अलम् ।
tAni_eva dRDha.bhAvatvAt sveSu lokeSu teSu_alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni_eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
.
tAni eva – those eva =
dRDha.bhAvatvAt – from solid being.ness =
sveSu lokeSu teSu alam – i these or own worlds also =
satyAni_eva – are real =
cit.aMzasya – of a bit of Consciousness =
sarva.gatvAt – thru omnipresence =
bhavAn_iva . like states of being.
*dRDha.bhAvatvam
*cid.aMza
*sarva.gatva
*bhavAn_iva .Q.
*vlm. But there are some certain truths, which are derived from the intellect, and are called intellectual principles, which have the power to cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue and vice). (These are the immutable principles of right and wrong, abiding in and proceeding from the intellect).
*sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
प्रतिबिम्बम् पुरान्य् इव पुरःप्राण.सरिd.रये ।
pratibimbam purANi_iva pura:prANa.sarit.raye |
अरूढान्य् अपि च_उह्यन्ते रूढान्य् अपि च न_एव च ॥७।१८।१६॥
arUDhANi_api ca_uhyante rUDhAni_api ca na_eva ca ||7|18|16||
.
pratibimbam
purANi iva
pura:prANa.sarit.raye –
i pura:prANa.sarit.raya =
arUDhANi api ca
uhyante – they flow =
rUDhAni api ca na eva ca .
*vlm.16. Again our desires are as the shadows of cities, floating on the stream of life; and though the current of life is continually gliding away, yet the shadowy desires whether successful or not, ever remain the same. (Lit; are never carried away by the current).
*sv.16.17 When the objects on the bank of a fast.flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
.
saurabhANi . fragrances
samuhyante
vAta.AGga.sthAni
, rAghava,
jaganti prANa.saMsthAni
vyoma.Atmaka.mayAni tu + but the spacious sky in the mode of selflings
...
*vlm.17. The vital breath carries its burden of the world, along with its course to the stillness of endless vacuity; as the breezes bear away the fragrance of flowers, to the dreary desert where they are lost for ever.
*sv.16.17 When the objects on the bank of a fast.flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
#saurabhANi
#samuh
कुम्भे देश.आन्तरे नीते यथा_अन्तर्_व्योम्नि न_अन्यता ।
kumbhe deza.Antare nIte yathA_antar_vyomni na_anyatA |
स्पन्दन.आदि.मये चित्ते तथा_एव त्रि.जगd.भ्रमे ॥७।१८।१८॥
spandana.Adi.maye citte tathA_eva tri.jagat.bhrame ||7|18|18||
.
kumbhe deza.Antare nIte . when it is located within a pot =
yathA_anta:_vyomni na_anyatA . as in the spacious sky there is no difference +
spandana.Adi.maye citte . in a mode of affective Consciousness =
tathA_eva tri.jagat.bhrame . thus too is the 3.world.delusion.
*sv.18 But in the self which is infinite consciousness there is no such movement at all, even as when a pot is moved from one place to another, the space that is in it does not move from one place to another.
*vlm.18. Though the mind is ever fickle, changeable and forgetful in its nature; yet it never loses the false idea of the world which is inherent in it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The idea of the world is carried by reminiscence, in every state and stage of the changeful mind).
इत्थम् न सन् जगत् भ्रान्तिः_असत्या_एव_उदिता_इव ते ।
ittham na san jagat bhrAnti:_asatyA_eva_uditA_iva te |
न विनश्यति न_उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na_udeti kevalam brahma.rUpiNI ||7|18|19||
.
so the world delusion is not real
yet its unreality seems to arise in you +
na vinazyati . is not destroyed
na_udeti . does not arise
kevalam brahmarUpiNI . being wholly a brahmic form.
*sv.19 So, this world only appears to be on account of the deluded belief in its existence: in reality it is Brahman only and it is neither created nor destroyed.
*vlm.19. So when the fallacy of the false world has taken possession of the deluded mind, it is alike impossible either to realize or set it at naught, like the form of the formless Brahma.
यदि वा_अपि_उदिते वातैः_तत्.तद् अस्या* न लक्ष्यते ।
yadi vA_api_udite vAtai:_tat.tat asyA* na lakSyate |
तd.अन्तःसंस्थितैः स्पन्दः_नावि कोश.गतैः_इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda:_nAvi koza.gatai:_iva ||7|18|20||
.
yadi vA_api_udite . or else in its arising =
vAtai: . by the winds =
tattat asyA na lakSyate
tad.anta:.saMsthitai: spanda:
nAvi koza.gatai:_iva .
*sv.20 Even if it is considered that this world arises in cosmic space it is not experienced as such by those who dwell in it.
*vlm.20. Or if this world is a revolving body, carried about by the force of the winds; yet we have no knowledge of its motion, as when sitting quiet in a boat, though carried afar to the distance of miles by the tide and winds.
यथा स्पन्दः_अङ्ग.लग्नायाम् नावि_अन्तः संस्थितैः_अपि ।
yathA spanda:_aGga.lagnAyAm nAvi_anta: saMsthitai:_api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः_तत्.मयैः_अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai:_tat.mayai:_api ||7|18|21||
.
yathA spanda:_aGga.lagnAyAm
as motion relative to the body
tho located in a ship
nAvi_anta: saMsthitai:_api
na lakSyate tathA pRthvyAm
tat saMsthai:_tanmayai:_api
*sv.21 The passengers in a boat move with it; but one who is seated in the boat does not see another moving.
*vlm.21. As men sitting in a boat, have no knowledge of the force which carries the boat forward; so we earthly beings have no idea of the power, that is attached to it in its rotatory motion.
यथा योजन.विस्तीर्णम् लघौ सद्म_अनुभूयते ।
yathA yojana.vistIrNam laghau sadma_anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
.
yathA yojana.vistIrNam
laghau sadma anubhUyate
yat tasya pAdapa.stambhe
paramANau yathA jagat . as the world in the Primal Atom.
*vlm.22. As a wide extending city, is represented in miniature in a painting at the foot of a column; so is this world contained in the bosom of the minute atom of the mind.
*sv.22 Just as an efficient artist creates the illusion of distance in his painting or carving, even so within a subatomic particle the mind entertains the notions of immeasurable distance.
वस्तु.अल्पम् अप्य् अतिबृहत्.लघु.सत्त्व* हि मन्यते ।
vastu.alpam api_atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव_अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva_arbhaka: ||7|18|23||
.
vastu.alpam api tho hardly substantial
atibRhat.laghu.sattva* hi
manyate it is thot to be
mUSikA: mice
sva.aJjali.dravyam U.greeting.
nava.paGkam iva arbhaka: .
*sv.23 Again, there is perversion of experience in regard to the smallness or largeness of objects.
*vlm.23. A thing however little or insignificant, is taken to be too much and of great importance, by the low and mean; as a handful of paddy is of greater value to the little mouse than gems, and a particle of mud to the contemptible frog, than the pearls under the water. (So a particle of the mind is enough for the whole world).
असत्या_इव स्वरूपे_अस्मिन् जगd.आख्ये विदः_भ्रमे ।
asatyA_iva svarUpe_asmin jagat.Akhye vida:_bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
.
asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
lokAntarAAdharma.mayI sA bRhaMgasya bhAvanA .
lokAntarAAdharma
lokAntarA_adharma
lokAntarA_dharma
.
*vlm.24. Again a trifle is taken as too much, by those who are ignorant of its insignificance; as the learned in the error of their judgement, mistake this visionary world as preparatory to their future happiness or misery. (The world being nothing in reality, cannot lead to anything to real good or evil).
*sv.24 Similarly, there is the unreal experience of this world and what is known as the other.world, though all these are false.
*AB. ... dharmAdharma... ||7|18|
इदम् हेयम् उपादेयम् इदम् इत्य् अन्तरज्ञता ।
idam heyam upAdeyam idam iti_antarajJatA |
पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||7|18|25||
.
idam heyam upAdeyam
idam iti_antarajJatA |
pazya tasya bhavAya_asti
sarva.jJasya_api mUDhatA .
.
"this is proper, this is improper"
such intuition you should know as the sort of feeling that is folly
even in those who Know the All
.
*sv.25 Out of all this arise false notions, such as 'This is desirable' and 'This is undesirable'.
*vlm.25. The inward belief of something as real good, and of another as positive evil, is a mistake common to the majority of mankind, and to which the learned also are liable, in their conduct in this world.
हा #hA . #heya. . to be left or quitted or abandoned or rejected or avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #heyopAdeya. . to be rejected or accepted • con or pro. •.• #aheya . aheyam anupAdeyam anAdeyam anAzrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, viv.ch.467 +
स.चेतन hy अवयवी चेतty अवयवान्य् अथा ।
sa.cetana* hi_avayavI cetati_avayavAni_athA |
स्वान्त एव ततम् जीvas त्रिजगत्_बुध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva:_trijagat budhyate tathA ||7|18|26||
.
sa.cetana: hi_avayavI cetati_avayavAni athA svAnta* eva tatam jIva: trijagat budhyate tathA
.
sa.cetana: hi_avayavI
cetati_avayavAni athA
svAnta* eva tatam jIva:
trijagat budhyate tathA
.
*sv.26 A sentient being experiences the existence of his own limbs within himself by means of his own inner intelligence; even so, the jiva (the cosmic being in this case) perceives the existence of the world of diversity within itself.
*vlm.26. As the intelligent and embodied soul, is conscious of every part of the body in which it is confined; so the enlightened living soul.jiva, beholds all the three worlds desplayed within itself (as in the God Viráj).
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
व्योmno 'वयव.रूपाणि तस्य_इमानि जगन्ति भोः ॥७।१८।२७॥
vyomna:_avayava.rUpANi tasya_imAni jaganti bho: ||7|18|27||
.
saMvidAtma.parAkAzam anantam ajam avyayam vyomna:_avayava.rUpANi tasya_imAni jaganti bho:
.
saMvidAtma.parAkAzam
anantam ajam avyayam
vyomna:_avayava.rUpANi
tasya_imAni jaganti bho:
.
*sv.27 The infinite consciousness is unborn and divided like space; all these worlds are its limbs, as it were.
*vlm.27. The unborn and ever lasting God, who is of the form of conscious soul, extending over the infinity of space, has all these worlds, as parts of his all pervading vacuous body.
स.चेतno 'यःपिNDo 'तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्वत्_जीvo 'jJas त्रि.जगd.भ्रमम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam ||7|18|28||
.
a lump of iron with Affectivity
realizes something like an arrow or a needle
:
in that way the Living.jIva lacking Wisdom
realizes the triple.world.delusion
.
sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA | buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam
.
*sv.28 A sentient ball of iron may visualise within itself the potential existence of a knife and a needle, etc. Even so, the jiva sees or experiences within itself the existence of the three worlds though this is no more than a delusion or false perception.
*vlm.28. The intelligent and ever living soul (of God) sees the uncreated worlds deeply impressed in itself; as a rod of iron (were it endowed with intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
अचिच् चित्_वा_अपि मृत्.पिण्डः शराव.उदञ्चन.आदिकम् ।
acit cit vA_api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जीvas तथा.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva:_tathA.aGga manute jagat ||7|18|29||
.
acit cit vA_api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva: tathA aGga manute jagat
.
acit cit vA_api mRt.piNDa:
zarAvodaJcanAdikam
yathA aGga manute jIva:
tathA aGga manute jagat
.
*sv.29 Even in the insentient seed there is the potential tree with all its numerous branches, leaves, flowers and fruits though not as such diverse objects.
*vlm.29. As a clod of earth, whether endowed with intelligence or not knows the seed which is hidden in it, and which it grows to vegetation afterwards; so doth the ever living soul know the worlds which are contained in it.
चिd.अचित्_वा_अङ्कुरः_देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA_aGkura:_dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म_इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma_idam tri.jagat tathA ||7|18|30||
.
cit a.cit vA_aGkura: .
whether the shoot is cit.Consciousness or not =
dehe vRkSatvam manyate yathA –
thus it is thought as tree.ness in the body =
vRkSa.zabda.artha=rahitam –
apart from its meaning as "tree" =
brahma_idam tri.jagat tathA –
thus this Triple World is the brahman.Immensity.
*vlm.30. As the sensitive or insensitive seed, knows the germ, plant and tree, which it contains within its bosom; so doth the spirit of God, perceive the great arbor of the world conceived in its profoundest womb.
*sv.30 Even so, all these worlds exist in Brahman though not as such, but in an undifferentiated state.
*jd.30 . cit a.cit vA_aGkura: . whether the shoot is cit.Consciousness or not = dehe vRkSatvam manyate yathA . thus it is thought as tree.ness in the body = vRkSa.zabda.artha=rahitam . apart from its meaning as "tree" = brahma_idam tri.jagat tathA . thus this Triple World is the brahman.Immensity.
चित्_वा_अचित्_वा यथादर्शः_बिम्बितम् वा_अप्य् अबिम्बितम् ।
cit vA_acit vA yathAdarza:_bimbitam vA_api_abimbitam |
नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA_api tathA brahma jagat.trayam ||7|18|31||
.
cit vA a.cit vA Conscious or unConscious
yathAdarza: as a mirror
bimbitam vA_api_a.bimbitam whether reflected or unreflected
nagaram vetti no vA_api a city it knows or else not
tathA brahma jagat.trayam thus the brahman.Immensity – the Three.Worlds.
*sv.31 In a mirror (whether you regard it as sentient or insentient) the city is reflected (though you may also truthfully say that there is no such reflection in the mirror) and it is seen and also not seen; such is the relationship between the three worlds and Brahman.
*vlm.31. As the man having his sight, sees the image of something reflected in a mirror, which the blind man does not; so the wise man sees the world in Brahma, which the ignorant do not perceive (but think the world as distinct from him).
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
अहम्त्व.जगtos तेन भेdo न_अsty_एतत्_आत्मनोः ॥७।१८।३२॥
ahamtva.jagato:_tena bheda:_na_asti_etat Atmano: ||7|18|32||
.
deza.kAla.kriyA.dravya.mAtram eva ...
Place.Time.Activity.dravya.mAtram eva
jagat.trayam the Triple World
ahamtva.jagato: of egoity o&r world
tena
bheda: na_asti_etat Atmano:
*vlm.32. The world is nothing except the union of the four categories of time, space, action and substance; and egoism being no way distinct from the predicates of the world, subsists in God who contains the whole in Himself. (God is not predicable by any particular predicate; but is the congeries of all the predicates taken collectively in his nature).
*sv.32.33 What is known as the world is nothing but time, space, motion [kriyA as action in space. das....@gmail.com ] and substantiality, and all these are non.different from the egosense on account of their mutual interdependence.
कल्पितेन_उपमानेन यत्_एतत्_उपदिश्यते ।
kalpitena_upamAnena yat etat upadizyate |
तत्र_उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra_upama.ekadezena upameya.sadharmatA ||7|18|33||
.
kalpitena_upamAnena
yat etat upadizyate this which is taught
tatra_upamA.ekadezena
upameya.sadharmatA .
#kalpita
#upamAna
*upamA.ekadeza * Gerow, p153 . ekadezin
#upameya.sadharmatA with the same common property
*vlm.33. Whatever lesson is inculcated to any body by means of a parable, i. e. whatever thing is signified to some one by a comparison, know that the simile relates to some particular property of the compared object and not in all respects. (So the similitude of iron rod given to god in the sruti and this book, regards only its material causality, and not its insensibility with the sensible spirit of God)
यत्_इदम् दृश्यते किम्चित्_जगत् स्थावर.जङ्गमम् ।
yat idam dRzyate kiMcit jagat sthAvara.jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥७।१८।३४॥
amuJcata: parANutvam jIvasya_etat smRtam vapu: ||7|18|34||
.
yat idam dRzyate kiMcit this which is seen, anything,
jagat sthAvara.jaGgamam the world both still & moving
amuJcata: parANutvam
jIvasya etat smRtam vapu: of the Living.jIva this is known as the vapus.body.
*sv.34 What is seen here as the world is but the supreme self which appears as the world without undergoing any change in its own true nature.
*vlm.34 Whatever is seen to be moving or unmoving here in this world; is the vivarta or expanded body of the living soul, without any alteration in its atomic minuteness. (Nature is the body, and God the soul. Pope).
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
न मनाg.अपि भेdo अस्ति निःसङ्ग.उपल.कोशवत् ॥७।१८।३५॥
na manAk.api bheda:_asti ni:saGga.upala.kozavat ||7|18|35||
.
sarva.saMvedana.tyAge – abandoning all intellection =
zuddha.saMspanda=de pade in the clear state of totalVibration
* spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would be the confluence of Vibrations
na manAg.api bheda:_asti – there is not a bit of difference =
ni:saGga.upala.kozavat .
*vlm.35. Leaving the intelligence aside (which is wanting in created objects); and taking the force only, (which actuates all nature); we find no difference of this physical force from the giver of the force.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
yo yo नाम विकल्प.अंzo यत्र यत्र यथा यथा ।
ya:_ya:_nAma vikalpa.aMza:_yatra yatra yathA yathA |
यदा यदा येन येन दीयते स तथा_एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA_eva cit ||7|18|36||
.
whatever may be called ideation
wherever
however
whenever
whyever
soars.up thus within Consciousness
.
ya:_ya:_nAma vikalpa.aMza:
yatra yatra yathA yathA |
yadA yadA yena yena
dIyate sa* tathA_eva cit
.
ya:ya: nAma vikalpa.aMza: .
whatever namely is an ideation yatra.yatra – wherever yathA.yathA . however = yadA.yadA . whenever = yena.yena . whyever = dIyate sa soars it tathA eva cit thus even Consciousness.
*vlm.36. Again whatever alteration, is produced in the motion or option of anything or person, at any time or place or in any manner; is all the act of that Divine Intellect.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
* ya:ya: nAma vikalpa.aMza: . whatever namely is an ideation yatra.yatra – wherever yathA.yathA . however = yadA.yadA . whenever = yena.yena . whyever = dIyate sa soars it tathA eva cit thus even Consciousness.
अ.चित्त्वाn न_अस्ति मनसि संकल्पः ख इव_अङ्कुरः ।
a.cittvAt_na_asti manasi saMkalpa: kha* iva_aGkura: |
चित्त्वात् तु चेतso विद्धि चिति एव_इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa:_viddhi citi* eva_iha kalpanam ||7|18|37||
.
a.cit.tvAt – without a state of Consciousness =
na asti manasi saMkalpa: . there is no conception in Mind =
khe iva aGkura: . like a sapling in the sky =
cit.tvAt tu – but with effective Consciousness =
cetasa: viddhi – of affectivity know =
citi: eva iha kalpanam .
#citi * 7018.037
#cittva.m * 7018.037
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
*vlm.37. It is the intellect which infuses in the mind the power of its option, volition, imagination and the like; because none of these can spring as a sprout in the mind, which is without intelligence and without an intelligent cause of it.
या या_उदेति विकल्प.zrIr अ.प्रबुद्ध.आशयम् प्रति ।
yA yA_udeti vikalpa.zrI:_a.prabuddha.Azayam prati |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
.
yA yA_udeti vikalpa.zrI: . whatever multitude of ideas arises
a.prabuddha.Azayam prati
sarvagatvAt anantatvAt – thru all.pervasion & boundlessness
cid.vyomna: . of the Conscious sky =
sA – the (multitude) is
na sat.mayI . not a mode of reality.
#vikalpa.zrI
*a.prabuddha.Azaya
#anantatvAt
#cid.vyomna
*vlm.38. Whatever desires and fancies, rise in the minds of the unenlightened; are not of the nature of the positive will or decree of the Divine Mind, owing to the endless variety and mutuality of human wishes.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
.
as a multitude of ideas arise
altho not arisen in someone awakened
thru all.going.ness, unendingness
it is conscious sky
not a mode of Being
.
yathA_udeti vikalpa.zrI:
prabuddhe na_uditA_eva sA |
sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*vlm.39. The desires rising in the minds of the enlightened, are as they were no desires and never had their rise; because...
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
सर्व.संकल्प=कलना सत्या_इत्य् आबालम् अक्षतम् ।
sarva.saMkalpa=kalanA satyA_iti_AbAlam akSatam |
स्वप्न.आdAv_अनुभूतो ऽन्तर् अर्थः केन_अपि_लभ्यते ॥७।१८।४०॥
svapna.AdAu_anubhUta:_antar artha: kena_api_labhyate ||7|18|40||
.
"sarva.saMkalpa=kalanA satyA"
iti_AbAlam akSatam
svapna.AdAu_anubhUta:_antar . in states like dream experienced =
artha: something
kenApi_labhyate .
by whomever is it got?
*vlm.40. All thoughts and desires being groundless, they are as false as the idle wishes of boys; for who has ever obtained the objects of his dream? (or that he has beheld in his dream)?
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
संकlpo वासना जीvas त्रyo अर्था लिखिtAz चिता ।
saMkalpa:_vAsanA jIva:_traya:_arthA* likhitA:_citA |
सो ऽनुभूतो ऽpy असत्यः स्याद् असत्यस्य_एव नो सतः ॥७।१८।४१॥
sa:_anubhUta:_api_asatya: syAt asatyasya_eva no sata: ||7|18|41||
.
saMkalpa: .
Concept vAsanA – Imprint Living.jIva: three things written by Consciousness traya: arthA: likhitA: citA sa: anubhUta: api – tho it is experienced = a.satya: syAt unreal it would be asatyasya_eva na.u sata: tho there are no realities in the unreal.
saMkalpa: . Concept
vAsanA – Imprint
Living.jIva:
three things written by Consciousness
traya: arthA: likhitA: citA
sa: anubhUta: api – tho it is experienced =
a.satya: syAt unreal it would be
asatyasya / asati_asya . eva na.u sata: tho there are no realities in the unreal.
*vlm.41. Sankalpa with its triple sense of thought, desire and imagination, is impressed by the intellect on the living soul (which is the image of God) from its past reminiscence; and though we have a notion of this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not so the original Intellect, which both real and substantial.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
* saMkalpa: . Concept vAsanA – Imprint Living.jIva: three things written by Consciousness traya: arthA: likhitA: citA sa: anubhUta: api – tho it is experienced = a.satya: syAt unreal it would be asatyasya_eva na.u sata: tho there are no realities in the unreal.
असत्यता.अभिधम् सत्यम् मुक्त एव भवेत्_शिवः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
.
a.satyatA.Abhidham satyam – what is real defined as a state of unrealness =
mukta: eva bhavet ziva: . let it be free, let it be shiva =
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn .
w the Traveler.body=one. disappearance.expansion.ous.
*vlm.42. He who is freed from the error of taking the unreal world for real, becomes as free as the god Siva himself; and having got rid of the corporeal body, becomes manifest in his spiritual form.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
जगन्ति वाtair उह्यन्ते व्योम्नि शाल्मलि.तूल्यवत् ।
jaganti vAtai:_uhyante vyomni zAlmali.tUlyavat |
न_उह्यन्ते च_उपलानि_इव न च सnty एव कल्पनात् ॥७।१८।४३॥
na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||7|18|43||
.
jaganti vAtai: uhyante –
they fly in the world's winds = vyomni – in the spacious sky = zAlmali.tUlyavat – like wisps from the cotton.tree = na uhyante ca upalAni iva – yet like stones they do not fly = na ca santi eva kalpanAt – nor are they only from imagining.
they fly
in the world's winds thru the spacious sky
like wisps from a cotton.tree
yet
like stones
they do not fly
nor are they only from imagining
.
*vlm.43. The imagination of the ignorant, whirls about the worlds, as the wind hurts the flying cotton in the air; but they appear to be as unmoved as stones to the wise, who are not led away by their imagination.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
*jd.43 . jaganti vAtai: uhyante – they fly in the world's winds = vyomni – in the spacious sky = zAlmali.tUlyavat – like wisps from the cotton.tree = na uhyante ca upalAni iva – yet like stones they do not fly = na ca santi eva kalpanAt – nor are they only from imagining.
इत्य् अस्मिन्_अखिल.पदार्थ=सार्थ.कोशे
iti_asmin_akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
vyomani_api_ati.vitate jaganti santi |
अन्योन्यम् परि.मिलितानि कानिचिच् च
anyonyam pari.militAni kAnicit ca
न_अन्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
na_anyonyam parimilitAni kAnicit ca ||7|18|44||
.
iti . so =
asmin – here in this =
akhila.padArtha=sArtha.koze –
i akhila.padArtha=sArtha.koza =
vyomani api . tho in the vastly spacious sky
jaganti santi – worlds are =
anyonyam parimilitAni kAnicit ca
na anyonyam parimilitAni kAnicit ca . and not intermixed anyhow.
*vlm.44. So there are multitudes of worlds, amidst many other things in the vast womb of vacuum which nobody can count; some of which are united with one another in groups, and others that have no connection with another.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
#mil . #parimil . #milita. . having come together (like an assembly, or the eyelids). #parimilita mfn. mixed or filled with , pervaded by (instr.) S3is3. ; met from all sides Prasannar.
सर्वत्वात् परमचिter अनन्त.रूपान्य्
sarvatvAt paramacite:_ananta.rUpANi_
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
.
sarvatvAt –
thru the Allness
parama.cite: .
of absolute Consciousness =
ananta.rUpANi –
endless forms =
Arambha.pracura.diganta.sambhRtAni –
activity.Abounding.diganta.collected
lola.Ambu.udara.pura.bimba.bhaGgurANi –
thm playing.water.udara.pura.bimba.transitory =
sva.anta:stha.A.virala=mahApura.upamAni . thm set within yourself without interval like a great fortress.
*vlm.45. The supreme intellect being all in all, manifests itself in endless forms and actions, filling the vast space of infinity, some of which are as transcient as rain drops or bubbles in air and water, which quickly burst out and disappear; and others appearing as the great cities (of gods &c), situated in the heart of the Infinite one.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
#sambhRta
भज् #bhaj . #bhaGgura. . transitory, perishable • fraudulent, dishonest • #bhaGguratA . fragility, transitoriness +
#bil . #bila .#virala. . (perhaps from #vira = *vila. for *bila. + .la, "possessing holes") . separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) . #viralatA – scarceness • #viralatvam – scarcity +
स.स्थैryANy अपि सततम् क्षण.क्षयाणि
sa.sthairyANi_api satatam kSaNa.kSayANi
व्यक्त.आक्षाNy अपि सततम् नि.मीलितानि ।
vyakta.AkSANi_api satatam ni.mIlitAni |
सालोकान्य् अपि परिtas_तmo.वृतानि
sAlokAni_api parita:_tama:*vRtAni
चिd.रूप.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
.
sa.sthairyANi api – tho durable =
satatam kSaNa.kSayANi – constantly fragmenting =
vyakta.AkSANi api – though eye.perceptible =
satatam nimIlitAni – totally open =
sa.AlokAni api – tho luminous =
parita: tamo.vRtAni
cidrUpa.ArNava.laharI.vivartanAni – Consciousness.form.ocean.billow.Appearances.
*vlm.46. Some of these are as durable as rocks, and others are continually breaking and wearing out; some appearing as bright as with their open eyes, and others as dark as with their closed eyelids; some of these are luminous to sight and others obscured under impenetrable darkness; thus the bosom of the intellect resembling the vast expanse of the ocean, is rolling on with the waves of creation to all eternity.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
Øtt. #vivarta: . (in vedAnta phil.) An apparent or illusory form, an unreal appearance caused by *avidyA अविद्या or human error • (this is a favourite doctrine of the vedAntins according to whom the whole visible world is a mere illusion—an unreal and illusory appearance—while brahman or Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta of a rope (रज्जु), so is the world a vivarta of the real entity brahman, and the illusion is removed by *vidyA or true knowledge *MW •:• "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in #vAkyapadIya of #bhartRhari... The belief [that yv.FM precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of yv.FM with #vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that yv.FM is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to yv/FM. It is a doctrine which should have been mentioned in yv.FM at many places, had its author been acquainted with it. "– Atreya, vwv. p.10.
पृथक्.स्थितानि vyaति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च_एव_अम्बु.निधौ नदीनाम् ।
jalAni ca_eva_ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
सम.उदितानाम् नभसि_इव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi_iva bhAsa: ||7|18|47||
.
pRthak sthitAni –
separate.stationed And even set apart –
vi. thoughout .ati. thoroughly mizritAni mixed mixed.together . जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water.holding ocean . नदीनाम् । nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the spacious sky.
even.tho set apart, they mix.together
:
the waters of the rivers fill the ocean
the Mandala of stars, suns, moons, and planets
together
make the sky's illumination
.
*vlm.47. Some though set apart are continually tending towards another; as the waters of distant rivers are running to mix with those of seas and ocean; and as the luminous bodies of heaven, appearing together to brighten its sphere.
*jd.47 . पृथक्स्थितानि pRthak sthitAni separate.stationed And even set apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizritAni mixed mixed.together . जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water.holding ocean . नदीनाम् । nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the spacious sky.
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
fm7019 3.fb10 virAT, the Creative brahmA .z39
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/102a977d-f947-4710-8fc6-5bc509000d47%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Jiva Das
https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08.09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
<https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08-09%20Conception%20in%20Consciousness%20.z47.docx?dl=0>
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
<https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0>
DN7018 CONCEPTION IN CONSCIOUSNESS 3.FB07.09
सर्ग ७.१८
sarga 7.18
वसिष्ठ उवाच ।
vasiSTha uvAca |
मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दि*g.**वा*तैः सरि*d.**बि*म्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
upari.upari antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
राम उवाच ।
rAma* uvAca |
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
prANasya abhyantare cittam cittasya abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
मृते पुंसि न*bho.**वा**tair **मि*लन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
सरि*j.**ज**lair **इ*व अम्भोधि.जला*ny **आ*त्म.द्रुतानि हि ॥७।१८।०६॥
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
इ*taz **चे**taz **च* यान्ति इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पु*ro **म*न्दर.मेरवः ॥७।१८।०९॥
buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
ख.वा*ते **'*न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जग*त् वि*द्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
ख.वातैः स्व.समाः प्राणा* य*था उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
उह्यन्ते वै तथा एतानि त*d.**आ*ङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
उह्यन्ते वा अप्य् *अ*रूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA eva dRzyante na dRSTyA raghunandana |
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
sarvatra sarvadA santi su.sUkSmANi eva khAt api |
कल्पना.मात्र.सारत्वा*n **न* च उह्यन्ते मना*g **अ*पि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु ते*Sv **अ*लम् ।
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
प्रतिबिम्बम् पुरा*न्य् *इव पुरःप्राण.सरि*d.**र*ये ।
pratibimbam purANi iva pura:prANa.sarit.raye |
arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
स्पन्दन.आदि.मये चित्ते तथा एव त्रि.जग*d.**भ्र*मे ॥७।१८।१८॥
spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
ittham na san jagat bhrAnti: asatyA eva uditA iva te |
न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
यदि वा अपि उदिते वातैः तत्.त*द् अ*स्या* न लक्ष्यते ।
yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
त*d.**अ*न्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
yathA yojana.vistIrNam laghau sadma anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
vastu.alpam api atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
असत्या इव स्वरूपे अस्मिन् जग*d.**आ*ख्ये विदः भ्रमे ।
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
idam heyam upAdeyam idam iti antarajJatA |
पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
स.चेतन *hy **अ*वयवी चेत*ty **अ*वयवान्य् अथा ।
sa.cetana* hi avayavI cetati avayavAni athA |
स्वान्त* ए*व ततम् जी*vas **त्रि*जग*त् बु*ध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
स.चेतनः अयःपि*NDo '*तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्व*त् जी**vo 'jJas **त्रि*.जग*d.**भ्र*मम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
अचि*च् चि**त् वा* अपि मृत्.पिण्डः शराव.उदञ्चन.आदिकम् ।
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जी*vas **त*था.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
चि*d.**अ*चि*त् वा* अङ्कुरः देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
चि*त् वा* अचि*त् वा* यथादर्शः बिम्बितम् वा अप्य् *अ*बिम्बितम् ।
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
कल्पितेन उपमानेन य*त् ए*त*त् उ*पदिश्यते ।
kalpitena upamAnena yat etat upadizyate |
तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
य*त् इ*दम् दृश्यते किम्चि*त्* *ज*गत् स्थावर.जङ्गमम् ।
yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
amuJcata: parANutvam jIvasya etat smRtam vapu: ||7|18|34||
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
na manAk.api bheda: asti ni:saGga.upala.kozavat ||7|18|35||
*yo yo *नाम विकल्प.अं*zo **य*त्र यत्र यथा यथा ।
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA |
यदा यदा येन येन दीयते *स* तथा एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA eva cit ||7|18|36||
अ.चित्त्वा*n **न* अस्ति मनसि संकल्पः ख इव अङ्कुरः ।
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: |
चित्त्वात् तु चेत*so **वि*द्धि चिति* ए*व इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa: viddhi citi* eva iha kalpanam ||7|18|37||
या या उदेति विकल्प.*zrIr **अ*.प्रबुद्ध.आशयम् प्रति ।
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati |
सर्वगत्वा*द् अ*नन्तत्वा*च् चिद्.व्यो*म्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA |
सर्वगत्वा*द् अ*नन्तत्वा*च् चिद्.व्यो*म्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam |
स्वप्न.आ*dAv* अनुभूतो ऽन्तर् अर्थः केन अपि लभ्यते ॥७।१८।४०॥
svapna.AdAu anubhUta: antar artha: kena api labhyate ||7|18|40||
संकल्पः वासना जी*vas **त्र**yo *अर्था लिखि*tAz* चिता ।
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA |
सो ऽनुभूतो ऽ*py **अ*सत्यः स्या*द् अ*सत्यस्य एव नो सतः ॥७।१८।४१॥
sa: anubhUta: api asatya: syAt asatyasya eva no sata: ||7|18|41||
असत्यता.अभिधम् सत्यम् मुक्त* ए*व भवे*त्* *शि*वः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
jaganti vAtai: uhyante vyomni zAlmali.tUlyavat |
न उह्यन्ते च उपलानि इव न च स*nty **ए*व कल्पनात् ॥७।१८।४३॥
na uhyante ca upalAni iva na ca santi eva kalpanAt ||7|18|43||
इत्य् *अ*स्मिन् अखिल.पदार्थ=सार्थ.कोशे
iti asmin akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् *अ*ति.वितते जगन्ति सन्ति ।
vyomani api ati.vitate jaganti santi |
अन्योन्यम् परि.मिलितानि कानिचि*च् च*
anyonyam pari.militAni kAnicit ca
न अन्योन्यम् परिमिलितानि कानिचि*च् च* ॥७।१८।४४॥
na anyonyam parimilitAni kAnicit ca ||7|18|44||
सर्वत्वात् परमचि*ter **अ*नन्त.रूपा*न्य् *
sarvatvAt paramacite: ananta.rUpANi
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
sa.sthairyANi api satatam kSaNa.kSayANi
व्यक्त.आ*क्षा**Ny* अपि सततम् नि.मीलितानि ।
vyakta.AkSANi api satatam ni.mIlitAni |
सालोकान्य् अपि परि*tas **त**mo.**वृ*तानि
sAlokAni api parita: tama:*vRtAni
चि*d.**रू*प.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
पृथक्.स्थितानि *vya*ति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च एव अम्बु.निधौ नदीनाम् ।
jalAni ca eva ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
sama.uditAnAm nabhasi iva bhAsa: ||7|18|47||
+++
*o*ॐ*m*
FM.7.18
*CONCEPTION IN **CONSCIOUSNESS*
*VASISHTHA said—*
मरणम् सर्वनाशात्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
.
*Death, that devastating soul, is not.anywhen seen.to.be
<http://seen.to.be>:*
*sticking to "myself" as the focal **Conception within*
*might be styled "death"*
*.*
maraNam sarva.nAza.Atma –
*dying of an all.destroying nature (of complete destruction sam) = *na
kadAcana vidyate . *is not known anywhen = *sva*saMk*alpa.Antara.sthairyam
. *establishment in an interior self.conceit* = mRtir ity abhidhIyate . *is
to be known as "death"*
*. *
maraNam sarva.nAza.Atma na kadAcana vidyate |
.
*sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
total dissolution of the body together with the mind, soul and egoism; but
it is the creation of the inward imagery of the mind, that is called its
quietus.
*vwv.925/1a. Death is not, at any time, of the nature of complete
destruction.
complete destruction sam) = *na kadAcana vidyate . *is not known anywhen = *
sva*saMk*alpa.Antara.sthairyam . *establishment in an interior self.conceit*
= mRtir ity abhidhIyate . *is to be known as "death". *
पश्येमे पुर उह्यन्त इव मन्दरमेरवः ।
pazya ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
.
*—Churnstick.Mountain & Mount.Meru—*
*they might be borne by the four winds—or merely hills reflected in a
stream*
*.*
pazya ime pura* uhyanta* iva mandara.merava: | arUDhA* api dik.vAtai:
sarit.bimbita.zailavat |
.
*vlm.2. Look at these sights of the Meru and mandAra Mountains, which are
but are reflected in the minds, of all like the flying clouds of autumn in
the water of a river.
upari.upari antar ata: kadalI.dala.pIThavat |
श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
.
tree:*
*sheathed yet unsheathed in the sky, constructions are situate together*
*. *
upari.upari antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
upari.upari antar ata:
kadalI.dala.pIThavat |
zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
*vlm.3. These creations are placed over and above and below and under one
another, like the coatings of a plantain tree; and they are either in
contact with or detached from one another like clouds in the sky.
पश्य मे पुर उह्यन्त इति वाक्यार्थमक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
na kiMcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|4||
.
*
*the meaning of these words entirely *na*.no/not* kiMcit avagacchaami
yathaava.n, muni.naayaka *I don't understand at.all in this way, **Lord of
munis. *
.
0*pazya.*see!/know!*
puras uhyante iti vaakyaartha.m akSata.m *– *
*the meaning of these words entirely *na*.no/not* kiMcit avagacchaami
yathaava.n, muni.naayaka *I don't understand at.all in this way, **Lord of
munis. *
.
puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan
muni.nAyaka
.
*sv.4.5 There is mind within prANa or life.force, and the world exists in
the mind.
*vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of what
you say by the words "Look at these flying sights" and therefore I beg to
you to explain this clearly unto me.
prANasya abhyantare cittam cittasya abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
.
*chitta.Affection is within the prANa.Air*
*the world is within the Affection*
*:*
*it is known as a variety of formations*
*like the tree inside the seed*
*.*
praaNa*.x.*sya abhyantara*.x.*e citta*.x.*m citta*.x.*sya abhyantara*.x.*e
jagat*.x.* | vidyat*.x.*e vividha*.x.*AkAra.*form/shape/figure.x.*m *of/for
the* bIja*.seed**.x.*sya antar.*within/inner* iva.*like/as.if* druma.
*tree.x.*:
.
prANasya abhyantare cittam
cittasya abhyantare jagat |
vidyate vividha
.
*vlm. Know Ráma, that the life contains the mind, and the mind is the
container of the worlds within it; as there are various kinds of trees and
their several part, contained in the bosom of a small berry. (And this is
meant by one thing being contained within another).
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
सरि*j.**ज**lair **इ*व अम्भोधि.जला*ny **आ*त्म.द्रुतानि हि ॥७।१८।६॥
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|6||
.
mRte puMsi
*When a man is dead *
nabho.vAtai: with the sky.Airs./.Space.Airs .
milanti prANa.vAyava: the prANa Airs come.together .
sarij.jalai: iva as with the stream.waters .
ambhodhi.jalAni the sea.waters .
Atma.drutAni hi
.
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi
.
*AB. *
*vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed
*sv.6 At the time of death, this prANa leaves the body and enters into
space.
*vlm.6. After a man is dead, his vital airs fly to and unite with the
etherial air; as the liquid water of streams flows to and mixes with the
main ocean. (This is by attraction of things of the same kind).
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।७॥
.
itaz cetaz ca *– here & there *
yAnti iva *they seem to come *
teSAm antar.jaganti alam *their inner.worlds enuf *
vyoma.vAta.vinunnAnAm *of sky.wind.driven *
*saMk*alpa.eka.AtmakAni api *even conceptions of a single self. *
.
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api
.
*sv.7 It is wafted here and there by the cosmic air.
*vlm.7. The winds of heaven then disperse on all sides, his vital airs
together with the imaginary worlds of his life time, which subsisted in the
particles of his vital breath.
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|8||
.
saprANavAto: pavanai:
sphurat.*saMk*alpa.garbhitai:
sarvA: eva diza: pUrNA: *. all of the directions are full *
pazyAmi imA: samantata: *. I see these everywhere*
*. *
*vwv.944/8. All the directions are just filled with winds accompanied by
vital airs pregnant with throbbing minds (or thoughts). I see these all
around.
*vlm.8. I see the winds of heaven, bearing away the vital airs, together
with their contents of the imaginary worlds; and filling the whole space of
air with vital breath on all sides.
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पु*ro **म*न्दर.मेरवः ॥७।१८।९॥
buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|9||
.
atra ete pazya pazyAmi . *here these, see, I see* =
*saMk*alpa.jagatA *w conceptual world *
aGgaNe
buddhi.dRSTyA . *w the eye of the Intellect*
samuhyante *. they are gathered *
puras *before *
mandara.merava: *. the mandara and meru mountain.ranges. *
**saMk*alpa.jagatA.AGgaNe
#samuhyante
*mandara.meravaH
*vlm.9. I see the Meru and mandAra Mountains, wafted with the imaginary
your understanding. (The whole vacuum teeming with life).
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
walk in, yard, *court*, area • #*aGganA* *.f..* "a [leggy] woman with
female elephant of the north. . y7018.009
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जग*त् वि*द्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
.
*the prANas of the dead are in the Space.Wind*
*:*
*Mind is in the prANas*
*.*
*know the world to be within the Mind*
*like oil in sesame seed*
*. *
kha.vAte antar mRta.prANA: .
*in the Space.wind are the prANas of the dead* = prANAnAm antare mana: . *mind
is within the prANas* = manaso antar jagad viddhi . *know the world as
within the mind* = tile tailam iva sthitam . *as oil is situate in sesame
seed.*
.
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
manasa: antar jagat viddhi tile tailam iva sthitam
.
*sv.10 The air in the entire space is filled with the prANas of the
departed ones. Mind exists in those prANas. And the world exists within the
mind like oil in seeds.
*vwv.945/10. Within the atmospheric air, the vital airs of the dead exist.
In the interior of the vital airs, the mind exists. Know the world as
existing within the mind like oil in the sesamum seed.
the dead* = prANAnAm antare mana: . *mind is within the prANas* = manaso
antar jagad viddhi . *know the world as within the mind* = tile tailam iva
sthitam . *as oil is situate in sesame seed.*
ख.वातैः स्व.समाः प्राणा* य*था उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
उह्यन्ते वै तथा एतानि त*d.**आ*ङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
.
kha.vAtai: .
*by the kha.Space.winds = *sva.samA: prANA: . *the self.same prANas = *yathA
uhyante manomayA: . *as Mind.constructs they.travel <http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel>
thus = *tad.AGgAni
jaganti api . *as That.limbs they go ./. in this world. *
*by the kha.Space.winds = *
sva.samA: prANA: . *the self.same prANas = *
yathA uhyante manomayA: . *as Mind.constructs they.travel
<http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus = *
tad.AGgAni jaganti api . *as That.limbs they go ./. in this world. *
*vlm.11. As the etherial airs bear the victal airs, which are of the same
kind with them, (both being airy substances); so are the vital breaths
accompanied with practicles of the mind.(which is equally an airy substance
also), these again bear the pictures of the worlds in them, as if they are
ingrafted upon them.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
self.same prANas = *yathA uhyante manomayA: . *as Mind.constructs
they.travel <http://they.travel>* = uhyante vai tathA etAni *. indeed
they.travel <http://they.travel> thus = *tad.AGgAni jaganti api . *as
That.limbs they go ./. in this world. *
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
उह्यन्ते वा अप्य्* अ*रूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
.
*with the beings = *
ambara.Urvy.Adi.vRndAni . *thronging the sky and earth = *
trijaganty api . *in the Triple Worlds = *
uhyante vA api arUDhAni . *they travel and do not stand.still = *
pura: sarvatra gandhavat . *like perfume spreading everywhere. *
*jd.12 . sa.bhUtAni . *with the beings = *ambara.Urvy.Adi.vRndAni . *thronging
the sky and earth = *trijaganty api . *in the Triple Worlds = *uhyante vA
api arUDhAni . *they travel and do not stand.still = *pura: sarvatra
gandhavat . *like perfume spreading everywhere. *
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds
with the earth and ocean, all which are borne in it, as the different odors
are borne by the winds.
*AB. … arUDhAni adRDhAni | apratiSThAni iti yAvat ||7|18|
tAni buddhyA eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
.
tAni buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
tAni buddhyA eva dRzyante
na dRSTyA raghunandana
pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
*vlm.13. All these are seen in the sight of the understanding, and not by
the vision of the visual organs; they are the portraiture of our
imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these
physical eyes, O Raama.
sarvatra sarvadA santi su.sUkSmANi eva khAt api |
कल्पना.मात्र.सारत्वा*n **न* च उह्यन्ते मना*g **अ*पि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
.
sarvatra *– *
*everywhere = *sarvadA *. everywhen = *santi *. they are = *su.sUkSmANi eva
khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt *– thru
their essence as modes of imagining = *na ca uhyante manAg.api *. they are
not borne even a bit. *
*everywhere *
*everywhen *
santi *. they are = *
su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
kalpanA.mAtra.sAratvAt *– thru their essence as modes of imagining = *
na ca uhyante manAg.api *. they are not borne even a bit. *
*vlm.14. There are many other things, more subtile than the visible
atmosphere, and which owing to their existence in our desire or fancy only,
are not borne upon the wings of the winds as the former onces: (Though it
is said in ordinary speech, that our desires and fancies are borne by our
internal humour of váyu or wind).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
are = *su.sUkSmANi eva khAt api *– even more subtle than kha.Sky =
*kalpanA.mAtra.sAratvAt
*– thru their essence as modes of imagining = *na ca uhyante manAg.api *.
they are not borne even a bit. *
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु ते*Sv **अ*लम् ।
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
.
tAni eva *– those *eva* = *
dRDha.bhAvatvAt *– from solid being.ness = *
sveSu lokeSu teSu alam *– *i* these or own worlds also = *
satyAni eva *– are real = *
cit.aMzasya *– of a bit of Consciousness = *
sarva.gatvAt *– thru omnipresence = *
bhavAn iva *. like states of being. *
*dRDha.bhAvatvam
*cid.aMza
*sarva.gatva
*bhavAn iva .Q.
*vlm. But there are some certain truths, which are derived from the
intellect, and are called intellectual principles, which have the power to
cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
and vice). (These are the immutable principles of right and wrong, abiding
in and proceeding from the intellect).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
pratibimbam purANi iva pura:prANa.sarit.raye |
arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
.
pratibimbam
purANi iva
pura:prANa.sarit.raye *– *
*i *pura:prANa.sarit.raya* = *
arUDhANi api ca
uhyante *– they flow = *
rUDhAni api ca na eva ca *. *
*vlm.16. Again our desires are as the shadows of cities, floating on the
stream of life; and though the current of life is continually gliding away,
yet the shadowy desires whether successful or not, ever remain the same.
(Lit; are never carried away by the current).
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
.
samuhyante
vAta.AGga.sthAni
*, rAghava, *
jaganti prANa.saMsthAni
vyoma.Atmaka.mayAni tu + *but the spacious sky in the mode of selflings*
*... *
*vlm.17. The vital breath carries its burden of the world, along with its
course to the stillness of endless vacuity; as the breezes bear away the
fragrance of flowers, to the dreary desert where they are lost for ever.
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
#saurabhANi
#samuh
kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
स्पन्दन.आदि.मये चित्ते तथा एव त्रि.जग*d.**भ्र*मे ॥७।१८।१८॥
spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
.
kumbhe deza.Antare nIte . *when it is located within a pot* =
yathA anta: vyomni na anyatA *. as in the spacious sky there is no
difference + *
spandana.Adi.maye citte . *in a mode of affective Consciousness* =
tathA eva tri.jagat.bhrame . *thus too is the 3.world.delusion*.
*sv.18 But in the self which is infinite consciousness there is no such
movement at all, even as when a pot is moved from one place to another, the
space that is in it does not move from one place to another.
*vlm.18. Though the mind is ever fickle, changeable and forgetful in its
nature; yet it never loses the false idea of the world which is inherent in
it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The
idea of the world is carried by reminiscence, in every state and stage of
the changeful mind).
ittham na san jagat bhrAnti: asatyA eva uditA iva te |
न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
.
*so** the world delusion is not real *
yet its* unreality seems to arise in you + *
na vinazyati . *is not destroyed *
na udeti . *does not arise *
kevalam brahmarUpiNI . *being wholly a brahmic form*.
*sv.19 So, this world only appears to be on account of the deluded belief
in its existence: in reality it is Brahman only and it is neither created
nor destroyed.
*vlm.19. So when the fallacy of the false world has taken possession of the
deluded mind, it is alike impossible either to realize or set it at naught,
like the form of the formless Brahma.
yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
त*d.**अ*न्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
.
yadi vA api udite . *or else in its arising* =
vAtai: . *by the winds* =
tattat asyA na lakSyate
tad.anta:.saMsthitai: spanda:
*sv.20 Even if it is considered that this world arises in cosmic space it
is not experienced as such by those who dwell in it.
*vlm.20. Or if this world is a revolving body, carried about by the force
of the winds; yet we have no knowledge of its motion, as when sitting quiet
in a boat, though carried afar to the distance of miles by the tide and
winds.
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
.
yathA spanda: aGga.lagnAyAm
*as motion relative to the body *
*tho located in a ship *
nAvi anta: saMsthitai: api
na lakSyate tathA pRthvyAm
tat saMsthai: tanmayai: api
*sv.21 The passengers in a boat move with it; but one who is seated in the
boat does not see another moving.
*vlm.21. As men sitting in a boat, have no knowledge of the force which
carries the boat forward; so we earthly beings have no idea of the power,
that is attached to it in its rotatory motion.
yathA yojana.vistIrNam laghau sadma anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
.
yathA yojana.vistIrNam
laghau sadma anubhUyate
yat tasya pAdapa.stambhe
*vlm.22. As a wide extending city, is represented in miniature in a
painting at the foot of a column; so is this world contained in the bosom
of the minute atom of the mind.
*sv.22 Just as an efficient artist creates the illusion of distance in his
painting or carving, even so within a subatomic particle the mind
entertains the notions of immeasurable distance.
vastu.alpam api atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
.
vastu.alpam api *tho hardly substantial *
atibRhat.laghu.sattva** h*i
manyate *it is thot to be *
mUSikA: *mice *
sva.aJjali.dravyam *U.greeting. *
nava.paGkam iva arbhaka: *. *
*sv.23 Again, there is perversion of experience in regard to the smallness
or largeness of objects.
*vlm.23. A thing however little or insignificant, is taken to be too much
and of great importance, by the low and mean; as a handful of paddy is of
greater value to the little mouse than gems, and a particle of mud to the
contemptible frog, than the pearls under the water. (So a particle of the
mind is enough for the whole world).
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
.
asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
lokAntarAAdharma
lokAntarA adharma
lokAntarA dharma
.
*vlm.24. Again a trifle is taken as too much, by those who are ignorant of
its insignificance; as the learned in the error of their judgement, mistake
this visionary world as preparatory to their future happiness or misery.
(The world being nothing in reality, cannot lead to anything to real good
or evil).
*sv.24 Similarly, there is the unreal experience of this world and what is
known as the other.world, though all these are false.
*AB. ... dharmAdharma... ||7|18|
idam heyam upAdeyam idam iti antarajJatA |
पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
.
idam heyam upAdeyam
idam iti antarajJatA |
pazya tasya bhavAya asti
sarva.jJasya api mUDhatA *.*
*. *
*"this is proper, this is improper"*
*such intuition you should know as the sort of feeling that is folly*
*even in those who Know the All*
*.*
*sv.25 Out of all this arise false notions, such as 'This is desirable' and
'This is undesirable'.
*vlm.25. The inward belief of something as real good, and of another as
positive evil, is a mistake common to the majority of mankind, and to which
the learned also are liable, in their conduct in this world.
avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya.
. *to be rejected or accepted • con or pro. •.• #aheya . aheyam anupAdeyam
viv.ch.467 +
sa.cetana* hi avayavI cetati avayavAni athA |
स्वान्त* ए*व ततम् जी*vas **त्रि*जग*त् बु*ध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
.
sa.cetana: hi avayavI cetati avayavAni athA svAnta* eva tatam jIva:
trijagat budhyate tathA
.
sa.cetana: hi avayavI
cetati avayavAni athA
svAnta* eva tatam jIva:
trijagat budhyate tathA
.
*sv.26 A sentient being experiences the existence of his own limbs within
himself by means of his own inner intelligence; even so, the jiva (the
cosmic being in this case) perceives the existence of the world of
diversity within itself.
*vlm.26. As the intelligent and embodied soul, is conscious of every part
of the body in which it is confined; so the enlightened living soul.jiva,
beholds all the three worlds desplayed within itself (as in the God Viráj).
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
.
saMvidAtma.parAkAzam anantam ajam avyayam vyomna: avayava.rUpANi tasya
.
saMvidAtma.parAkAzam
anantam ajam avyayam
tasya imAni jaganti bho:
.
*sv.27 The infinite consciousness is unborn and divided like space; all
these worlds are its limbs, as it were.
*vlm.27. The unborn and ever lasting God, who is of the form of conscious
soul, extending over the infinity of space, has all these worlds, as parts
of his all pervading vacuous body.
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्व*त् *जी*vo 'jJas **त्रि*.जग*d.**भ्र*मम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
.
*a lump of iron with Affectivity*
*realizes something like an arrow or a needle*
*:*
*in that way the **Living.jIva lacking Wisdom*
*realizes the triple.world.delusion*
*.*
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA | buddhyate buddhyate
tadvat jIva: ajJa: tri.jagat.bhramam
.
*sv.28 A sentient ball of iron may visualise within itself the potential
existence of a knife and a needle, etc. Even so, the jiva sees or
experiences within itself the existence of the three worlds though this is
no more than a delusion or false perception.
*vlm.28. The intelligent and ever living soul (of God) sees the uncreated
worlds deeply impressed in itself; as a rod of iron (were it endowed with
intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जी*vas **त*था.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
.
acit cit vA api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva: tathA
aGga manute jagat
.
acit cit vA api mRt.piNDa:
zarAvodaJcanAdikam
yathA aGga manute jIva:
tathA aGga manute jagat
.
*sv.29 Even in the insentient seed there is the potential tree with all its
numerous branches, leaves, flowers and fruits though not as such diverse
objects.
*vlm.29. As a clod of earth, whether endowed with intelligence or not knows
the seed which is hidden in it, and which it grows to vegetation
afterwards; so doth the ever living soul know the worlds which are
contained in it.
cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
.
cit a.cit vA aGkura: .
*whether the shoot is cit.Consciousness or not = *
dehe vRkSatvam manyate yathA –
*thus it is thought as tree.ness in the body = *
vRkSa.zabda.artha=rahitam –
*apart from its meaning as "tree" = *
brahma idam tri.jagat tathA –
*thus this Triple World is the brahman.Immensity. *
*vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
tree, which it contains within its bosom; so doth the spirit of God,
perceive the great arbor of the world conceived in its profoundest womb.
*sv.30 Even so, all these worlds exist in Brahman though not as such, but
in an undifferentiated state.
not = *dehe vRkSatvam manyate yathA . *thus it is thought as tree.ness in
the body = *vRkSa.zabda.artha=rahitam . *apart from its meaning as "tree" =
*brahma idam tri.jagat tathA . *thus this Triple World is the
brahman.Immensity. *
चि*त् वा* अचि*त् वा* यथादर्शः बिम्बितम् वा अप्य्* अ*बिम्बितम् ।
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
.
cit vA a.cit vA *Conscious or unConscious *
yathAdarza: *as a mirror *
bimbitam vA api a.bimbitam *whether reflected or unreflected *
nagaram vetti no vA api *a city it knows or else not *
tathA brahma jagat.trayam *thus the brahman.Immensity – the Three.Worlds. *
*sv.31 In a mirror (whether you regard it as sentient or insentient) the
city is reflected (though you may also truthfully say that there is no such
reflection in the mirror) and it is seen and also not seen; such is the
relationship between the three worlds and Brahman.
*vlm.31. As the man having his sight, sees the image of something reflected
in a mirror, which the blind man does not; so the wise man sees the world
in Brahma, which the ignorant do not perceive (but think the world as
distinct from him).
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
.
deza.kAla.kriyA.dravya.mAtram eva ...
*Place*.*Time*.A*ctivity*.dravya.mAtram eva
jagat.trayam *the Triple World*
ahamtva.jagato: *of egoity **o&r world*
tena
bheda: na asti etat Atmano:
*vlm.32. The world is nothing except the union of the four categories of
time, space, action and substance; and egoism being no way distinct from
the predicates of the world, subsists in God who contains the whole in
Himself. (God is not predicable by any particular predicate; but is the
congeries of all the predicates taken collectively in his nature).
*sv.32.33 What is known as the world is nothing but time, space, motion
[kriyA as action in space. das....@gmail.com ] and substantiality, and all
these are non.different from the egosense on account of their mutual
interdependence.
kalpitena upamAnena yat etat upadizyate |
तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
.
kalpitena upamAnena
yat etat upadizyate *this which is taught *
tatra upamA.ekadezena
upameya.sadharmatA *.*
#kalpita
#upamAna
*upamA.ekadeza * Gerow, p153 . ekadezin
#upameya.sadharmatA with the same common property
*vlm.33. Whatever lesson is inculcated to any body by means of a parable,
i. e. whatever thing is signified to some one by a comparison, know that
the simile relates to some particular property of the compared object and
not in all respects. (So the similitude of iron rod given to god in the
sruti and this book, regards only its material causality, and not its
insensibility with the sensible spirit of God)
yat idam dRzyate kiMcit jagat sthAvara.jaGgamam |
amuJcata: parANutvam jIvasya etat smRtam vapu: ||7|18|34||
.
yat idam dRzyate kiMcit *this which is seen, anything, *
jagat sthAvara.jaGgamam *the world both still & moving *
amuJcata: parANutvam
jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
*sv.34 What is seen here as the world is but the supreme self which appears
as the world without undergoing any change in its own true nature.
*vlm.34 Whatever is seen to be moving or unmoving here in this world; is
the vivarta or expanded body of the living soul, without any alteration in
its atomic minuteness. (Nature is the body, and God the soul. Pope).
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
na manAk.api bheda: asti ni:saGga.upala.kozavat ||7|18|35||
.
sarva.saMvedana.tyAge *– abandoning all intellection = *
zuddha.saMspanda=de pade *in the clear state of totalVibration *
** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would
be the confluence of Vibrations *
na manAg.api bheda: asti *– there is not a bit of difference = *
ni:saGga.upala.kozavat *. *
*vlm.35. Leaving the intelligence aside (which is wanting in created
objects); and taking the force only, (which actuates all nature); we find
no difference of this physical force from the giver of the force.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA |
यदा यदा येन येन दीयते *स* तथा एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA eva cit ||7|18|36||
.
*whatever may be called ideation*
*wherever*
*however*
*whenever*
*whyever*
*soars.up thus within Consciousness*
*.*
ya: ya: nAma vikalpa.aMza:
yatra yatra yathA yathA |
yadA yadA yena yena
.
ya:ya: nAma vikalpa.aMza: *. *
*whatever namely is an ideation *yatra.yatra *– wherever *yathA.yathA *.
however = *yadA.yadA *. whenever = *yena.yena *. whyever = *dIyate sa *soars
it *tathA eva cit *thus even Consciousness. *
*vlm.36. Again whatever alteration, is produced in the motion or option of
anything or person, at any time or place or in any manner; is all the act
of that Divine Intellect.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
wherever *yathA.yathA *. however = *yadA.yadA *. whenever = *yena.yena *.
whyever = *dIyate sa *soars it *tathA eva cit *thus even Consciousness. *
अ.चित्त्वा*n **न* अस्ति मनसि संकल्पः ख इव अङ्कुरः ।
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: |
चित्त्वात् तु चेत*so **वि*द्धि चिति* ए*व इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa: viddhi citi* eva iha kalpanam ||7|18|37||
.
a.cit.tvAt *– without a state of Consciousness = *
na asti manasi *saMk*alpa: *. there is no conception in Mind = *
khe iva aGkura: *. like a sapling in the sky = *
cit.tvAt tu *– but with effective Consciousness = *
cetasa: viddhi *– of affectivity know = *
citi: eva iha kalpanam *. *
#citi * 7018.037
#cittva.m * 7018.037
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
*vlm.37. It is the intellect which infuses in the mind the power of its
option, volition, imagination and the like; because none of these can
spring as a sprout in the mind, which is without intelligence and without
an intelligent cause of it.
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati |
सर्वगत्वाद् अनन्तत्वा*च् *चि*द्.व्यो*म्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
.
a.prabuddha.Azayam prati
sarvagatvAt anantatvAt *– thru all.pervasion & boundlessness *
cid.vyomna: . *of the Conscious sky *=
sA *– the (multitude) is *
na sat.mayI *. not a mode of reality. *
#vikalpa.zrI
*a.prabuddha.Azaya
#anantatvAt
#cid.vyomna
*vlm.38. Whatever desires and fancies, rise in the minds of the
unenlightened; are not of the nature of the positive will or decree of the
Divine Mind, owing to the endless variety and mutuality of human wishes.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
.
*altho not arisen in someone awakened*
*thru all.going.ness, unendingness*
*it is conscious sky*
*not a mode of Being*
*.*
yathA udeti vikalpa.zrI:
prabuddhe na uditA eva sA |
sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*vlm.39. The desires rising in the minds of the enlightened, are as they
were no desires and never had their rise; because...
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam |
स्वप्न.आ*dAv* अनुभूतो ऽन्तर् अर्थः केन अपि लभ्यते ॥७।१८।४०॥
svapna.AdAu anubhUta: antar artha: kena api labhyate ||7|18|40||
.
"sarva.*saMk*alpa=kalanA satyA"
iti AbAlam akSatam
svapna.AdAu anubhUta: antar . *in states like dream experienced* =
artha: *something *
kenApi labhyate .
*by whomever is it got? *
*vlm.40. All thoughts and desires being groundless, they are as false as
the idle wishes of boys; for who has ever obtained the objects of his
dream? (or that he has beheld in his dream)?
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA |
सो ऽनुभूतो ऽ*py **अ*सत्यः स्याद् असत्यस्य एव नो सतः ॥७।१८।४१॥
sa: anubhUta: api asatya: syAt asatyasya eva no sata: ||7|18|41||
.
*saMk*alpa: *. *
*Concept *vAsanA *– Imprint **Living.jIva: three things written by
Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –* tho it is
experienced = *a.satya: syAt *unreal it would be *asatyasya eva na.u sata: *tho
there are no realities in the unreal. *
*saMk*alpa: *. Concept *
vAsanA *– Imprint *
*Living.jIva: *
*three things written by Consciousness *
traya: arthA: likhitA: citA
sa: anubhUta: api –* tho it is experienced = *
a.satya: syAt *unreal it would be *
asatyasya / asati asya . eva na.u sata: *tho there are no realities in the
unreal. *
*vlm.41. Sankalpa with its triple sense of thought, desire and imagination,
is impressed by the intellect on the living soul (which is the image of
God) from its past reminiscence; and though we have a notion of this ideal
soul, yet it is as untrue and unsubstantial as a shadow; but not so the
original Intellect, which both real and substantial.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
written by Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –*
tho it is experienced = *a.satya: syAt *unreal it would be *asatyasya eva
na.u sata: *tho there are no realities in the unreal. *
असत्यता.अभिधम् सत्यम् मुक्त* ए*व भवे*त् शि*वः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
.
= *
mukta: eva bhavet ziva: *. let it be free, let it be shiva = *
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn *. *
*w the Traveler.body=one.* *disappearance*.e*xpansion.ous. *
*vlm.42. He who is freed from the error of taking the unreal world for
real, becomes as free as the god Siva himself; and having got rid of the
corporeal body, becomes manifest in his spiritual form.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
jaganti vAtai: uhyante vyomni zAlmali.tUlyavat |
न उह्यन्ते च उपलानि इव न च स*nty **ए*व कल्पनात् ॥७।१८।४३॥
na uhyante ca upalAni iva na ca santi eva kalpanAt ||7|18|43||
.
jaganti vAtai: uhyante *– *
*they fly in the world's winds = *vyomni *– in the spacious sky =
*zAlmali.tUlyavat
*– like wisps from the cotton.tree = *na uhyante ca upalAni iva *– yet like
stones they do not fly = *na ca santi eva kalpanAt *– nor are they only
from imagining. *
*they fly *
*in the world's winds thru the spacious sky*
*like wisps from a cotton.tree*
*yet *
*like stones *
*they do not fly*
*nor are they only from imagining*
*.*
*vlm.43. The imagination of the ignorant, whirls about the worlds, as the
wind hurts the flying cotton in the air; but they appear to be as unmoved
as stones to the wise, who are not led away by their imagination.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
in the spacious sky = *zAlmali.tUlyavat *– like wisps from the cotton.tree
= *na uhyante ca upalAni iva *– yet like stones they do not fly = *na ca
santi eva kalpanAt *– nor are they only from imagining. *
इत्य् अस्मिन् अखिल.पदार्थ=सार्थ.कोशे
iti asmin akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
अन्योन्यम् परि.मिलितानि कानिचिच् च
anyonyam pari.militAni kAnicit ca
na anyonyam parimilitAni kAnicit ca ||7|18|44||
.
iti *. so = *
asmin *– here in this = *
akhila.padArtha=sArtha.koze *– *
*i *akhila.padArtha=sArtha.koza* = *
vyomani api . *tho in the vastly spacious sky*
jaganti santi *– worlds are = *
anyonyam parimilitAni kAnicit ca
na anyonyam parimilitAni kAnicit ca *. and not intermixed anyhow. *
*vlm.44. So there are multitudes of worlds, amidst many other things in the
vast womb of vacuum which nobody can count; some of which are united with
one another in groups, and others that have no connection with another.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
S3is3. ; met from all sides Prasannar.
sarvatvAt paramacite: ananta.rUpANi
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
.
*thru the Allness *
parama.cite: *. *
*of absolute Consciousness = *
ananta.rUpANi *– *
*endless forms = *
Arambha.pracura.diganta.sambhRtAni *– *
*activity*.A*bounding*.diganta.*collected *
lola.Ambu.udara.pura.bimba.bhaGgurANi *– *
thm *playing*.*water*.udara.pura.bimba.*transitory = *
sva.anta:stha.A.virala=mahApura.upamAni . thm *set within yourself without
*vlm.45. The supreme intellect being all in all, manifests itself in
endless forms and actions, filling the vast space of infinity, some of
which are as transcient as rain drops or bubbles in air and water, which
quickly burst out and disappear; and others appearing as the great cities
(of gods &c), situated in the heart of the Infinite one.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
#sambhRta
not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
there) . #viralatA – scarceness • #viralatvam – scarcity +
sa.sthairyANi api satatam kSaNa.kSayANi
व्यक्त.आ*क्षा**Ny *अपि सततम् नि.मीलितानि ।
vyakta.AkSANi api satatam ni.mIlitAni |
सालोकान्य् अपि परि*tas *त*mo.**वृ*तानि
sAlokAni api parita: tama:*vRtAni
चि*d.**रू*प.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
.
satatam kSaNa.kSayANi *– constantly fragmenting = *
vyakta.AkSANi api *– though eye.perceptible = *
satatam nimIlitAni *– totally open = *
sa.AlokAni api *– tho luminous = *
parita: tamo.vRtAni
cidrUpa.ArNava.laharI.vivartanAni *– Consciousness*.*form*.*ocean*.*billow*
.A*ppearances. *
*vlm.46. Some of these are as durable as rocks, and others are continually
breaking and wearing out; some appearing as bright as with their open eyes,
and others as dark as with their closed eyelids; some of these are luminous
to sight and others obscured under impenetrable darkness; thus the bosom of
the intellect resembling the vast expanse of the ocean, is rolling on with
the waves of creation to all eternity.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
favourite doctrine of the vedAntins according to whom the whole visible
world is a mere illusion—an unreal and illusory appearance—while brahman or
Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta
of a rope (रज्जु), so is the world a vivarta of the real entity brahman,
and the illusion is removed by *vidyA or true knowledge *MW •:• "The term
<#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in
BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from
#zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in
common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote).
*at many places, had its author been acquainted with it. "– Atreya, vwv.
p.10.
पृथक्स्थितानि व्यतिमिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि चैवाम्बुनिधौ नदीनाम् ।
jalAni ca eva ambu.nidhau nadInAm |
तारार्कचन्द्रग्रहमण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
समोदितानाम् नभसीव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi iva bhAsa: ||7|18|47||
.
pRthak sthitAni –
separate.stationed And even set apart –
vi. thoughout .ati. thoroughly mizritAni mixed mixed.together . जलानि
चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water.holding ocean . नदीनाम्
। nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां
tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and
planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः
nabhasi iva bhAsa: like illumination in the spacious sky.
*:*
*the waters of the rivers fill the ocean*
*the Mandala of stars, suns, moons, and planets*
*together*
*make the sky's illumination*
*.*
*vlm.47. Some though set apart are continually tending towards another; as
the waters of distant rivers are running to mix with those of seas and
ocean; and as the luminous bodies of heaven, appearing together to brighten
its sphere.
*jd.47 . पृथक्स्थितानि pRthak sthitAni separate.stationed And even set
apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizritAni mixed
mixed.together . जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the
water.holding ocean . नदीनाम् । nadInAm | of rivers .
तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala
of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike
in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the
spacious sky.
.
.
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Tue, Feb 9, 2021 at 8:25 AM Jiva Das <das....@gmail.com> wrote:
> FM.7.18 CONCEPTION IN CONSCIOUSNESS 3.FB07-09
>
> सर्ग ७.१८
>
> sarga 7.18
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
>
> maraNam sarva.nAza.Atma na kadAcana vidyate |
>
> sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate ||7|18|1||
>
> पश्य_इमे पुर उह्यन्त इव मन्दर.मेरवः ।
>
> pazya_ime pura* uhyanta* iva mandara.merava: |
>
> arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
>
> upari.upari_antar ata: kadalI.dala.pIThavat |
>
> श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
>
> zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
>
> राम उवाच ।
>
> rAma* uvAca |
>
> पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
>
> pazya me pura* uhyanta* iti vAkya.artham akSatam |
>
> na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
>
> प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
>
> prANasya_abhyantare cittam cittasya_abhyantare jagat |
>
> विद्यते विविध.आकारम् बीजस्य_अन्तर् इव द्रुमः ॥७।१८।५॥
>
> vidyate vividha.AkAram bIjasya_antar iva druma: ||7|18|5||
>
> mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
>
> sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi ||7|18|06||
>
> ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
>
> व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
>
> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api ||7|18|07||
>
> स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
>
> sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
>
> sarvA* eva diza: pUrNA: pazyAmi_imA: samantata: ||7|18|08||
>
> अत्र_एते पश्य पश्यामि संकल्प.जगता_अङ्गणे ।
>
> atra_ete pazya pazyAmi saMkalpa.jagatA_aGgaNe |
>
> buddhi.dRSTyA samuhyante pura:_mandara.merava: ||7|18|09||
>
> kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
>
> manasa:_antar jagat viddhi tile tailam iva sthitam ||7|18|10||
>
> kha.vAtai: sva.samA: prANA* yathA_uhyante manomayA: |
>
> uhyante vai tathA_etAni tat.AGgAni jaganti_api ||7|18|11||
>
> स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
>
> sa.bhUtAni_ambara.Urvi.Adi.vRndAni trijaganti_api |
>
> uhyante vA_api_arUDhAni pura: sarvatra gandhavat ||7|18|12||
>
> तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
>
> tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
>
> पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
>
> pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
>
> sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
>
> kalpanA.mAtra.sAratvAt na ca_uhyante manAk_api ||7|18|14||
>
> tAni_eva dRDha.bhAvatvAt sveSu lokeSu teSu_alam |
>
> सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
>
> satyAni_eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
>
>
> pratibimbam purANi_iva pura:prANa.sarit.raye |
>
> अरूढा*न्य् *अपि च_उह्यन्ते रूढान्य् अपि च न_एव च ॥७।१८।१६॥
> arUDhANi_api ca_uhyante rUDhAni_api ca na_eva ca ||7|18|16||
>
> सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
>
> saurabhANi samuhyante vAta.aGga.sthAni rAghava |
>
> जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
>
> jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
>
> कुम्भे देश.आन्तरे नीते यथा_अन्तर् व्योम्नि न_अन्यता ।
>
> kumbhe deza.Antare nIte yathA_antar_vyomni na_anyatA |
>
> spandana.Adi.maye citte tathA_eva tri.jagat.bhrame ||7|18|18||
>
> इत्थम् न सन् जगत् भ्रान्तिः_असत्या_एव_उदिता_इव ते ।
>
> ittham na san jagat bhrAnti:_asatyA_eva_uditA_iva te |
>
> न विनश्यति न_उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
>
> na vinazyati na_udeti kevalam brahma.rUpiNI ||7|18|19||
>
> yadi vA_api_udite vAtai:_tat.tat asyA* na lakSyate |
>
> tat.anta:saMsthitai: spanda:_nAvi koza.gatai:_iva ||7|18|20||
>
> यथा स्पन्दः_अङ्ग.लग्नायाम् नावि_अन्तः संस्थितैः_अपि ।
>
> yathA spanda:_aGga.lagnAyAm nAvi_anta: saMsthitai:_api |
>
> न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः_तत्.मयैः_अपि ॥७।१८।२१॥
>
> na lakSyate tathA pRthvyAm tat saMsthai:_tat.mayai:_api ||7|18|21||
>
> यथा योजन.विस्तीर्णम् लघौ सद्म_अनुभूयते ।
>
> yathA yojana.vistIrNam laghau sadma_anubhUyate |
>
> यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
>
> yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
>
> vastu.alpam api_atibRhat.laghu.sattva* hi manyate |
>
> मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव_अर्भकः ॥७।१८।२३॥
>
> mUSikA: sva.aJjali.dravyam nava.paGkam iva_arbhaka: ||7|18|23||
>
> asatyA_iva svarUpe_asmin jagat.Akhye vida:_bhrame |
>
> लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
>
> lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
>
> idam heyam upAdeyam idam iti_antarajJatA |
>
> पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥७।१८।२५॥
>
> pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||7|18|25||
>
>
> sa.cetana* hi_avayavI cetati_avayavAni_athA |
>
> स्वान्त* ए*व ततम् जी*vas त्रि*जग*त्_बु*ध्यते तथा ॥७।१८।२६॥
> svAnta* eva tatam jIva:_trijagat budhyate tathA ||7|18|26||
>
> संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
>
> saMvidAtma.parAkAzam anantam ajam avyayam |
>
> vyomna:_avayava.rUpANi tasya_imAni jaganti bho: ||7|18|27||
>
> sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA |
>
> buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam ||7|18|28||
>
> acit cit vA_api mRt.piNDa: zarAva.udaJcana.Adikam |
>
> yathA.aGga manute jIva:_tathA.aGga manute jagat ||7|18|29||
>
> cit.acit vA_aGkura:_dehe vRkSatvam manyate yathA |
>
> वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म_इदम् त्रि.जगत् तथा ॥७।१८।३०॥
>
> vRkSa.zabda.artha=rahitam brahma_idam tri.jagat tathA ||7|18|30||
>
> cit vA_acit vA yathAdarza:_bimbitam vA_api_abimbitam |
>
> नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
>
> nagaram vetti no vA_api tathA brahma jagat.trayam ||7|18|31||
>
> देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
>
> deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
>
> ahamtva.jagato:_tena bheda:_na_asti_etat Atmano: ||7|18|32||
>
> kalpitena_upamAnena yat etat upadizyate |
>
> तत्र_उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
>
> tatra_upama.ekadezena upameya.sadharmatA ||7|18|33||
>
> yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
>
> अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥७।१८।३४॥
>
> amuJcata: parANutvam jIvasya_etat smRtam vapu: ||7|18|34||
>
> सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
>
> sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
>
> na manAk.api bheda:_asti ni:saGga.upala.kozavat ||7|18|35||
>
> ya:_ya:_nAma vikalpa.aMza:_yatra yatra yathA yathA |
>
> yadA yadA yena yena dIyate sa* tathA_eva cit ||7|18|36||
>
> a.cittvAt_na_asti manasi saMkalpa: kha* iva_aGkura: |
>
> cittvAt tu cetasa:_viddhi citi* eva_iha kalpanam ||7|18|37||
>
> yA yA_udeti vikalpa.zrI:_a.prabuddha.Azayam prati |
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
>
> यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
>
> yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
>
>
> sarva.saMkalpa=kalanA satyA_iti_AbAlam akSatam |
>
> स्वप्न.आ*dAv*_अनुभूतो ऽन्तर् अर्थः केन_अपि_लभ्यते ॥७।१८।४०॥
> svapna.AdAu_anubhUta:_antar artha: kena_api_labhyate ||7|18|40||
>
> saMkalpa:_vAsanA jIva:_traya:_arthA* likhitA:_citA |
>
> sa:_anubhUta:_api_asatya: syAt asatyasya_eva no sata: ||7|18|41||
>
> asatyatA.abhidham satyam mukta* eva bhavet ziva: |
>
> स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
>
> jaganti vAtai:_uhyante vyomni zAlmali.tUlyavat |
>
> na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||7|18|43||
>
>
> iti_asmin_akhila.padArtha=sArtha.koze
>
> व्योमन्य् अप्य्* अ*ति.वितते जगन्ति सन्ति ।
>
> vyomani_api_ati.vitate jaganti santi |
>
> अन्योन्यम् परि.मिलितानि कानिचि*च् च*
>
> anyonyam pari.militAni kAnicit ca
>
> न_अन्योन्यम् परिमिलितानि कानिचि*च् च* ॥७।१८।४४॥
> na_anyonyam parimilitAni kAnicit ca ||7|18|44||
>
> sarvatvAt paramacite:_ananta.rUpANi_
>
> आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
>
> Arambha.pracura.diganta.sambhRtAni |
>
> लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi
>
> स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
>
> sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
>
>
> sa.sthairyANi_api satatam kSaNa.kSayANi
>
> व्यक्त.आ*क्षाNy *अपि सततम् नि.मीलितानि ।
>
> vyakta.AkSANi_api satatam ni.mIlitAni |
>
> सालोकान्य् अपि परि*tas_तmo.वृ*तानि
>
> sAlokAni_api parita:_tama:*vRtAni
>
> चि*d.रू*प.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
>
> cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
>
> पृथक्.स्थितानि *vya*ति.मिश्रितानि
> pRthak.sthitAni vi.ati.mizritAni
>
> जलानि च_एव_अम्बु.निधौ नदीनाम् ।
>
> jalAni ca_eva_ambu.nidhau nadInAm |
>
> तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
>
> tAra.arka.candra.graha.maNDalAnAm
>
> सम.उदितानाम् नभसि_इव भासः ॥७।१८।४७॥
>
> sama.uditAnAm nabhasi_iva bhAsa: ||7|18|47||
>
>
>
>
>
>
>
>
> FM.7.18
>
>
>
> *CONCEPTION IN **CONSCIOUSNESS*
>
>
>
> *VASISHTHA said—*
>
>
> मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
>
> maraNam sarva.nAza.Atma na kadAcana vidyate |
>
> sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate ||7|18|1||
>
> .
>
> <http://seen.to.be>*
>
> *:*
>
> *Urself *
>
> *as a **Conception settled within*
>
> *might be styled*
>
> *"death"*
>
> *.*
>
> maraNam sarva.nAza.Atma –
>
> *dying of an all.destroying nature (of complete destruction sam) = *na
> kadAcana vidyate . *is not known anywhen = *sva*saMk*alpa.Antara.sthairyam
> . *establishment in an interior self.conceit* = mRtir ity abhidhIyate . *is
> to be known as "death"*
>
> *. *
> maraNam sarva.nAza.Atma na kadAcana vidyate |
>
> sva.saMkalpa.antara.sthairyam mRti:_iti_abhidhIyate
>
> .
>
> *sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
> total dissolution of the body together with the mind, soul and egoism; but
> it is the creation of the inward imagery of the mind, that is called its
> quietus.
>
> *vwv.925/1a. Death is not, at any time, of the nature of complete
> destruction.
>
> complete destruction sam) = *na kadAcana vidyate . *is not known anywhen
> = *sva*saMk*alpa.Antara.sthairyam . *establishment in an interior
> self.conceit* = mRtir ity abhidhIyate . *is to be known as "death". *
>
>
> पश्य_इमे पुर उह्यन्त इव मन्दर.मेरवः ।
>
> pazya_ime pura* uhyanta* iva mandara.merava: |
>
> arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
>
> .
>
>
> *—Churnstick Mountain & Mount.meru—*
>
> *they might be borne by the four winds—or merely hills reflected in a
> stream*
>
> *.*
> pazya_ime pura* uhyanta* iva mandara.merava: |
>
> arUDhA* api dik.vAtai: sarit.bimbita.zailavat |
>
> .
>
> *vlm.2. Look at these sights of the Meru and_mandAra_Mountains, which are
> born before thy presence; they are not carried to and fro to every body,
> but are reflected in the minds, of all like the flying clouds of autumn in
> the water of a river.
>
>
>
> upari.upari_antar ata: kadalI.dala.pIThavat |
>
> श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
>
> zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
>
> .
>
>
> *sheathed yet unsheathed in the sky, constructions are situate together*
>
> *.*
> upari.upari_antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe
> mitha: saMsRtaya: sthitA:
>
> .
>
> upari.upari_antar ata:
>
> kadalI.dala.pIThavat |
>
> zliSTa.azliSTa.svarUpA: khe
>
> mitha: saMsRtaya: sthitA:
>
> .
>
> *vlm.3. These creations are placed over and above and below and under one
> another, like the coatings of a plantain tree; and they are either in
> contact with or detached from one another like clouds in the sky.
>
>
>
> rr
>
> पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
>
> pazya me pura* uhyanta* iti vAkya.artham akSatam |
>
> na kiMcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|4||
>
> .
>
> *
>
> *the meaning of these words entirely *na*.no/not* kiMcit avagacchaami
> yathaava.n, muni.naayaka *I don't understand at.all in this way, **Lord
> of munis. *
> .
>
> puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan
> muni.nAyaka
>
> .
>
> *sv.4.5 There is mind within prANa or life.force, and the world exists in
> the mind.
>
> *vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of
> what you say by the words "Look at these flying sights" and therefore I beg
> to you to explain this clearly unto me.
>
>
>
> प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
>
> prANasya_abhyantare cittam cittasya_abhyantare jagat |
>
> विद्यते विविध.आकारम् बीजस्य_अन्तर् इव द्रुमः ॥७।१८।५॥
>
> vidyate vividha.AkAram bIjasya_antar iva druma: ||7|18|5||
>
> .
>
>
> *the world is within the Affection*
>
> *:*
>
> *it is known as a variety of formations*
>
> *like the tree inside the seed*
>
> *.*
>
> praaNa*.x.*sya abhyantara*.x.*e citta*.x.*m citta*.x.*sya_abhyantara*.x.*e
> jagat*.x.* | vidyat*.x.*e vividha*.x.*AkAra.*form/shape/figure.x.*m *of/for
> the* bIja*.seed**.x.*sya antar.*within/inner* iva.*like/as.if* druma.
> *tree.x.*:
> .
>
> prANasya_abhyantare cittam
>
> cittasya_abhyantare jagat |
>
> vidyate vividha
>
> .
>
> *vlm. Know Ráma, that the life contains the mind, and the mind is the
> container of the worlds within it; as there are various kinds of trees and
> their several part, contained in the bosom of a small berry. (And this is
> meant by one thing being contained within another).
>
>
>
> mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
>
> sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi ||7|18|6||
>
> .
>
> mRte puMsi
>
> nabho.vAtai: with the sky.Airs./.Space.Airs .
>
> milanti prANa.vAyava: the prANa Airs come.together .
>
> sarij.jalai: iva as with the stream.waters .
>
> ambhodhi.jalAni the sea.waters .
>
> Atma.drutAni hi
>
> .
>
> mRte puMsi nabha:vAtai:_milanti prANa.vAyava: |
>
> sarit.jalai:_iva_ambhodhi.jalAni_Atma.drutAni hi
>
> .
>
> *AB. *
>
> *vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed
> of mental impressions is declared as_jIva (or the individual soul). When
> the man is dead, the vital airs are united with the atmospheric airs.
>
> *sv.6 At the time of death, this prANa leaves the body and enters into
> space.
>
> *vlm.6. After a man is dead, his vital airs fly to and unite with the
> etherial air; as the liquid water of streams flows to and mixes with the
> main ocean. (This is by attraction of things of the same kind).
>
>
>
> ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
>
> व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।७॥
>
> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api ||7|18|7||
>
> .
>
>
> yAnti iva *they seem to come *
>
> teSAm antar.jaganti alam *their inner.worlds enuf *
>
> vyoma.vAta.vinunnAnAm *of sky.wind.driven *
>
> *saMk*alpa.eka.AtmakAni_api *even conceptions of a single self. *
> .
>
> ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
>
> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni_api
>
> .
>
> *sv.7 It is wafted here and there by the cosmic air.
>
> *vlm.7. The winds of heaven then disperse on all sides, his vital airs
> together with the imaginary worlds of his life time, which subsisted in the
> particles of his vital breath.
>
> #pAtita .
>
>
>
> स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
>
> sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
>
> sarvA* eva diza: pUrNA: pazyAmi_imA: samantata: ||7|18|8||
>
> .
>
> saprANavAto: pavanai:
>
>
> sarvA: eva diza: pUrNA: *. all of the directions are full *
>
> pazyAmi imA: samantata: *. I see these everywhere*
>
> *. *
> *vwv.944/8. All the directions are just filled with winds accompanied by
> vital airs pregnant with throbbing minds (or thoughts). I see these all
> around.
>
> *vlm.8. I see the winds of heaven, bearing away the vital airs, together
> with their contents of the imaginary worlds; and filling the whole space of
> air with vital breath on all sides.
>
> *sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds)
> hidden within them filling the entire space. I see them here in front of me
> with my inner eye of intelligence.
>
>
>
> अत्र_एते पश्य पश्यामि संकल्प.जगता_अङ्गणे ।
>
> atra_ete pazya pazyAmi saMkalpa.jagatA_aGgaNe |
>
> buddhi.dRSTyA samuhyante pura:_mandara.merava: ||7|18|9||
>
> .
>
>
> *saMk*alpa.jagatA_*w conceptual world *
>
> aGgaNe
>
> buddhi.dRSTyA . *w the eye of the Intellect*
>
> samuhyante *. they are gathered *
>
> puras *before *
>
> mandara.merava: *. the mandara and meru mountain.ranges. *
>
> **saMk*alpa.jagatA.AGgaNe
> #samuhyante
>
> *mandara.meravaH
>
> *vlm.9. I see the Meru and_mandAra_Mountains, wafted with the imaginary
> worlds before me; and you also will observe the same, before the sight of
> your understanding. (The whole vacuum teeming with life).
>
> *sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds)
> hidden within them filling the entire space. I see them here in front of me
> with my inner eye of intelligence.
>
> walk in, yard, *court*, area • #*aGganA* *.f..* "a [leggy] woman with
> female elephant of the north. . y7018.009
>
>
>
> kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
>
> manasa:_antar jagat viddhi tile tailam iva sthitam ||7|18|10||
>
> .
>
>
> *:*
>
> *Mind is in the prANas*
>
> *.*
>
> *know the world to be within the Mind*
>
> *like oil in sesame seed*
>
> *. *
>
> kha.vAte antar mRta.prANA: .
>
> *in the Space.wind are the prANas of the dead* = prANAnAm antare mana: . *mind
> is within the prANas* = manaso antar jagad viddhi . *know the world as
> within the mind* = tile tailam iva sthitam . *as oil is situate in sesame
> seed.*
> .
>
> kha.vAte_antar mRta.prANA: prANAnAm antare mana: |
>
> manasa:_antar jagat viddhi tile tailam iva sthitam
>
> .
>
> *sv.10 The air in the entire space is filled with the prANas of the
> departed ones. Mind exists in those prANas. And the world exists within the
> mind like oil in seeds.
>
> *vwv.945/10. Within the atmospheric air, the vital airs of the dead exist.
> In the interior of the vital airs, the mind exists. Know the world as
> existing within the mind like oil in the sesamum seed.
>
> of the dead* = prANAnAm antare mana: . *mind is within the prANas* =
> manaso antar jagad viddhi . *know the world as within the mind* = tile
> tailam iva sthitam . *as oil is situate in sesame seed.*
>
>
>
> ख.वातैः स्व.समाः प्राणा* य*था_उह्यन्ते मनोमयाः ।
> kha.vAtai: sva.samA: prANA* yathA_uhyante manomayA: |
>
> uhyante vai tathA_etAni tat.AGgAni jaganti_api ||7|18|11||
>
> .
>
> kha.vAtai: .
>
> uhyante manomayA: . *as Mind.constructs they.travel <http://they.travel>*
> = uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus
> = *tad.AGgAni jaganti api . *as That.limbs they go ./. in this world. *
>
> *by the kha.Space.winds = *
>
> sva.samA: prANA: . *the self.same prANas = *
>
> yathA uhyante manomayA: . *as Mind.constructs they.travel
> <http://they.travel>* =
>
> uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus =
> *
>
> tad.AGgAni jaganti api . *as That.limbs they go ./. in this world. *
> *vlm.11. As the etherial airs bear the victal airs, which are of the same
> kind with them, (both being airy substances); so are the vital breaths
> accompanied with practicles of the mind.(which is equally an airy substance
> also), these again bear the pictures of the worlds in them, as if they are
> ingrafted upon them.
>
> *sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
> all these worlds are wafted in the mind, like the scent of flowers is
> wafted by air.
>
> self.same prANas = *yathA uhyante manomayA: . *as Mind.constructs
> they.travel <http://they.travel>* = uhyante vai tathA etAni *. indeed
> they.travel <http://they.travel> thus = *tad.AGgAni jaganti api . *as
> That.limbs they go ./. in this world. *
>
>
> स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
>
> sa.bhUtAni_ambara.Urvi.Adi.vRndAni trijaganti_api |
>
> uhyante vA_api_arUDhAni pura: sarvatra gandhavat ||7|18|12||
>
> .
>
>
> ambara.Urvy.Adi.vRndAni . *thronging the sky and earth = *
>
> trijaganty api . *in the Triple Worlds = *
>
> uhyante vA api arUDhAni . *they travel and do not stand.still = *
>
> pura: sarvatra gandhavat . *like perfume spreading everywhere. *
>
> *jd.12 . sa.bhUtAni . *with the beings = *ambara.Urvy.Adi.vRndAni . *thronging
> the sky and earth = *trijaganty api . *in the Triple Worlds = *uhyante vA
> api arUDhAni . *they travel and do not stand.still = *pura: sarvatra
> gandhavat . *like perfume spreading everywhere. *
> sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
>
> kalpanA.mAtra.sAratvAt na ca_uhyante manAk_api ||7|18|14||
>
> .
>
>
> *everywhere = *sarvadA *. everywhen = *santi *. they are = *su.sUkSmANi
> eva khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt *–
> thru their essence as modes of imagining = *na ca uhyante manAg.api *.
> they are not borne even a bit. *
>
> *everywhere *
>
> *everywhen *
>
> santi *. they are = *
>
> su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
>
> kalpanA.mAtra.sAratvAt *– thru their essence as modes of imagining = *
>
> na ca uhyante manAg.api *. they are not borne even a bit. *
> *vlm.14. There are many other things, more subtile than the visible
> atmosphere, and which owing to their existence in our desire or fancy only,
> are not borne upon the wings of the winds as the former onces: (Though it
> is said in ordinary speech, that our desires and fancies are borne by our
> internal humour of váyu or wind).
>
> *sv. These worlds exist everywhere at all times. They are subtler than
> even space for they are of the nature of the essence of notions. Hence in
> fact they are not wafted nor moved from one place to another. But to each
> jIva (which is composed of the prANa, mind and notion combined) the notion
> it entertains of the world of its own creation is real, for that jIva
> firmly believes in the substantiality of that creation.
>
> are = *su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt
> *– thru their essence as modes of imagining = *na ca uhyante manAg.api *.
> they are not borne even a bit. *
>
>
>
> तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु ते*Sv **अ*लम् ।
> tAni_eva dRDha.bhAvatvAt sveSu lokeSu teSu_alam |
>
> सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
>
> satyAni_eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
>
> .
>
>
> dRDha.bhAvatvAt *– from solid being.ness = *
>
> sveSu lokeSu teSu alam *– *i* these or own worlds also = *
>
> satyAni_eva *– are real = *
>
> cit.aMzasya *– of a bit of Consciousness = *
>
> sarva.gatvAt *– thru omnipresence = *
>
> bhavAn_iva *. like states of being. *
> *dRDha.bhAvatvam
>
> *cid.aMza
>
> *sarva.gatva
>
> *bhavAn_iva .Q.
>
> *vlm. But there are some certain truths, which are derived from the
> intellect, and are called intellectual principles, which have the power to
> cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
> and vice). (These are the immutable principles of right and wrong, abiding
> in and proceeding from the intellect).
>
> *sv. These worlds exist everywhere at all times. They are subtler than
> even space for they are of the nature of the essence of notions. Hence in
> fact they are not wafted nor moved from one place to another. But to each
> jIva (which is composed of the prANa, mind and notion combined) the notion
> it entertains of the world of its own creation is real, for that jIva
> firmly believes in the substantiality of that creation.
>
>
>
>
> pratibimbam purANi_iva pura:prANa.sarit.raye |
>
> अरूढा*न्य् *अपि च_उह्यन्ते रूढान्य् अपि च न_एव च ॥७।१८।१६॥
> arUDhANi_api ca_uhyante rUDhAni_api ca na_eva ca ||7|18|16||
>
> .
>
> pratibimbam
>
> purANi iva
>
>
> *i *pura:prANa.sarit.raya* = *
>
> arUDhANi api ca
>
> uhyante *– they flow = *
>
> rUDhAni api ca na eva ca *. *
> *vlm.16. Again our desires are as the shadows of cities, floating on the
> stream of life; and though the current of life is continually gliding away,
> yet the shadowy desires whether successful or not, ever remain the same.
> (Lit; are never carried away by the current).
>
> *sv.16.17 When the objects on the bank of a fast.flowing river are seen
> reflected in the water, these objects appear to be agitated, too, though in
> fact they are not. Even so, these worlds within the jIvas may be said to be
> in motion or unmoving.
>
>
>
> सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
>
> saurabhANi samuhyante vAta.aGga.sthAni rAghava |
>
> जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
>
> jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
>
> .
>
>
> samuhyante
>
> vAta.AGga.sthAni
>
> *, rAghava, *
>
> jaganti prANa.saMsthAni
>
> vyoma.Atmaka.mayAni tu + *but the spacious sky in the mode of selflings*
>
> *... *
> *vlm.17. The vital breath carries its burden of the world, along with its
> course to the stillness of endless vacuity; as the breezes bear away the
> fragrance of flowers, to the dreary desert where they are lost for ever.
>
> *sv.16.17 When the objects on the bank of a fast.flowing river are seen
> reflected in the water, these objects appear to be agitated, too, though in
> fact they are not. Even so, these worlds within the jIvas may be said to be
> in motion or unmoving.
>
> #saurabhANi
>
> #samuh
>
>
>
> कुम्भे देश.आन्तरे नीते यथा_अन्तर्_व्योम्नि न_अन्यता ।
>
> kumbhe deza.Antare nIte yathA_antar_vyomni na_anyatA |
>
> spandana.Adi.maye citte tathA_eva tri.jagat.bhrame ||7|18|18||
>
> .
>
>
> yathA_anta:_vyomni na_anyatA *. as in the spacious sky there is no
> difference + *
>
> spandana.Adi.maye citte . *in a mode of affective Consciousness* =
>
> tathA_eva tri.jagat.bhrame . *thus too is the 3.world.delusion*.
> *sv.18 But in the self which is infinite consciousness there is no such
> movement at all, even as when a pot is moved from one place to another, the
> space that is in it does not move from one place to another.
>
> *vlm.18. Though the mind is ever fickle, changeable and forgetful in its
> nature; yet it never loses the false idea of the world which is inherent in
> it, as a pot removed to any
>
> place and placed in any state, never gets rid of its inner vacuity. (The
> idea of the world is carried by reminiscence, in every state and stage of
> the changeful mind).
>
>
>
> इत्थम् न सन् जगत् भ्रान्तिः_असत्या_एव_उदिता_इव ते ।
>
> ittham na san jagat bhrAnti:_asatyA_eva_uditA_iva te |
>
> न विनश्यति न_उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
>
> na vinazyati na_udeti kevalam brahma.rUpiNI ||7|18|19||
>
> .
>
>
> yet its* unreality seems to arise in you + *
>
> na vinazyati . *is not destroyed *
>
> na_udeti . *does not arise *
>
> kevalam brahmarUpiNI . *being wholly a brahmic form*.
> *sv.19 So, this world only appears to be on account of the deluded belief
> in its existence: in reality it is Brahman only and it is neither created
> nor destroyed.
>
> *vlm.19. So when the fallacy of the false world has taken possession of
> the deluded mind, it is alike impossible either to realize or set it at
> naught, like the form of the formless Brahma.
>
>
>
> yadi vA_api_udite vAtai:_tat.tat asyA* na lakSyate |
>
> tat.anta:saMsthitai: spanda:_nAvi koza.gatai:_iva ||7|18|20||
>
> .
>
>
> vAtai: . *by the winds* =
> tattat asyA na lakSyate
>
> tad.anta:.saMsthitai: spanda:
>
> *sv.20 Even if it is considered that this world arises in cosmic space it
> is not experienced as such by those who dwell in it.
>
> *vlm.20. Or if this world is a revolving body, carried about by the force
> of the winds; yet we have no knowledge of its motion, as when sitting quiet
> in a boat, though carried afar to the distance of miles by the tide and
> winds.
>
>
>
> यथा स्पन्दः_अङ्ग.लग्नायाम् नावि_अन्तः संस्थितैः_अपि ।
>
> yathA spanda:_aGga.lagnAyAm nAvi_anta: saMsthitai:_api |
>
> न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः_तत्.मयैः_अपि ॥७।१८।२१॥
>
> na lakSyate tathA pRthvyAm tat saMsthai:_tat.mayai:_api ||7|18|21||
>
> .
>
> yathA spanda:_aGga.lagnAyAm
>
>
> *tho located in a ship *
> nAvi_anta: saMsthitai:_api
>
> na lakSyate tathA pRthvyAm
>
> tat saMsthai:_tanmayai:_api
>
> *sv.21 The passengers in a boat move with it; but one who is seated in the
> boat does not see another moving.
>
> *vlm.21. As men sitting in a boat, have no knowledge of the force which
> carries the boat forward; so we earthly beings have no idea of the power,
> that is attached to it in its rotatory motion.
>
>
>
> यथा योजन.विस्तीर्णम् लघौ सद्म_अनुभूयते ।
>
> yathA yojana.vistIrNam laghau sadma_anubhUyate |
>
> यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
>
> yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
>
> .
>
> yathA yojana.vistIrNam
>
> laghau sadma anubhUyate
>
> yat tasya pAdapa.stambhe
>
> *vlm.22. As a wide extending city, is represented in miniature in a
> painting at the foot of a column; so is this world contained in the bosom
> of the minute atom of the mind.
>
> *sv.22 Just as an efficient artist creates the illusion of distance in his
> painting or carving, even so within a subatomic particle the mind
> entertains the notions of immeasurable distance.
>
>
>
> vastu.alpam api_atibRhat.laghu.sattva* hi manyate |
>
> मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव_अर्भकः ॥७।१८।२३॥
>
> mUSikA: sva.aJjali.dravyam nava.paGkam iva_arbhaka: ||7|18|23||
>
> .
>
>
> atibRhat.laghu.sattva** h*i
>
> manyate *it is thot to be *
>
> mUSikA: *mice *
>
> sva.aJjali.dravyam *U.greeting. *
>
> nava.paGkam iva arbhaka: *. *
> *sv.23 Again, there is perversion of experience in regard to the smallness
> or largeness of objects.
>
> *vlm.23. A thing however little or insignificant, is taken to be too much
> and of great importance, by the low and mean; as a handful of paddy is of
> greater value to the little mouse than gems, and a particle of mud to the
> contemptible frog, than the pearls under the water. (So a particle of the
> mind is enough for the whole world).
>
>
>
> asatyA_iva svarUpe_asmin jagat.Akhye vida:_bhrame |
>
> लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
>
> lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
>
> .
>
> asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
>
> lokAntarAAdharma
>
> lokAntarA_adharma
>
> lokAntarA_dharma
>
> .
>
> *vlm.24. Again a trifle is taken as too much, by those who are ignorant of
> its insignificance; as the learned in the error of their judgement, mistake
> this visionary world as preparatory to their future happiness or misery.
> (The world being nothing in reality, cannot lead to anything to real good
> or evil).
>
> *sv.24 Similarly, there is the unreal experience of this world and what is
> known as the other.world, though all these are false.
>
> *AB. ... dharmAdharma... ||7|18|
>
>
>
> idam heyam upAdeyam idam iti_antarajJatA |
>
> पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥७।१८।२५॥
>
> pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||7|18|25||
>
> .
>
> idam heyam upAdeyam
>
> idam iti_antarajJatA |
>
> pazya tasya bhavAya_asti
>
>
> *. *
>
> *"this is proper, this is improper"*
>
> *such intuition you should know as the sort of feeling that is folly*
>
> *even in those who Know the All*
>
> *.*
> *sv.25 Out of all this arise false notions, such as 'This is desirable'
> and 'This is undesirable'.
>
> *vlm.25. The inward belief of something as real good, and of another as
> positive evil, is a mistake common to the majority of mankind, and to which
> the learned also are liable, in their conduct in this world.
>
> avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya.
> . *to be rejected or accepted • con or pro. •.• #aheya . aheyam
> kiJcana, viv.ch.467 +
>
>
>
>
> sa.cetana* hi_avayavI cetati_avayavAni_athA |
>
> स्वान्त* ए*व ततम् जी*vas **त्रि*जग*त्**_**बु*ध्यते तथा ॥७।१८।२६॥
> svAnta* eva tatam jIva:_trijagat budhyate tathA ||7|18|26||
>
> .
>
> sa.cetana: hi_avayavI cetati_avayavAni athA svAnta* eva tatam jIva:
> trijagat budhyate tathA
>
> .
>
> sa.cetana: hi_avayavI
>
> cetati_avayavAni athA
>
> svAnta* eva tatam jIva:
>
> trijagat budhyate tathA
>
> .
>
> *sv.26 A sentient being experiences the existence of his own limbs within
> himself by means of his own inner intelligence; even so, the jiva (the
> cosmic being in this case) perceives the existence of the world of
> diversity within itself.
>
> *vlm.26. As the intelligent and embodied soul, is conscious of every part
> of the body in which it is confined; so the enlightened living soul.jiva,
> beholds all the three worlds desplayed within itself (as in the God Viráj).
>
>
>
> संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
>
> saMvidAtma.parAkAzam anantam ajam avyayam |
>
> vyomna:_avayava.rUpANi tasya_imAni jaganti bho: ||7|18|27||
>
> .
>
> saMvidAtma.parAkAzam anantam ajam avyayam vyomna:_avayava.rUpANi
> tasya_imAni jaganti bho:
>
> .
>
> saMvidAtma.parAkAzam
>
> anantam ajam avyayam
>
> vyomna:_avayava.rUpANi
>
> tasya_imAni jaganti bho:
>
> .
>
> *sv.27 The infinite consciousness is unborn and divided like space; all
> these worlds are its limbs, as it were.
>
> *vlm.27. The unborn and ever lasting God, who is of the form of conscious
> soul, extending over the infinity of space, has all these worlds, as parts
> of his all pervading vacuous body.
>
>
>
> sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA |
>
>
> buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat.bhramam ||7|18|28||
>
> .
>
>
> *realizes something like an arrow or a needle*
>
> *:*
>
> *in that way the **Living.jIva lacking Wisdom*
>
> *realizes the triple.world.delusion*
>
> *.*
> sa.cetana:_aya:piNDa:_ata: kSura.sUcyAdikam yathA | buddhyate buddhyate
> tadvat jIva:_ajJa:_tri.jagat.bhramam
>
> .
>
> *sv.28 A sentient ball of iron may visualise within itself the potential
> existence of a knife and a needle, etc. Even so, the jiva sees or
> experiences within itself the existence of the three worlds though this is
> no more than a delusion or false perception.
>
> *vlm.28. The intelligent and ever living soul (of God) sees the uncreated
> worlds deeply impressed in itself; as a rod of iron (were it endowed with
> intelligence), would see the future knives and needles in itself.
>
> *jd. I think the notion of a compass fits better.
>
>
>
> acit cit vA_api mRt.piNDa: zarAva.udaJcana.Adikam |
>
> yathA.aGga manute jIva:_tathA.aGga manute jagat ||7|18|29||
>
> .
>
> acit cit vA_api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva:
> tathA aGga manute jagat
>
> .
>
> acit cit vA_api mRt.piNDa:
>
> zarAvodaJcanAdikam
>
> yathA aGga manute jIva:
>
> tathA aGga manute jagat
>
> .
>
> *sv.29 Even in the insentient seed there is the potential tree with all
> its numerous branches, leaves, flowers and fruits though not as such
> diverse objects.
>
> *vlm.29. As a clod of earth, whether endowed with intelligence or not
> knows the seed which is hidden in it, and which it grows to vegetation
> afterwards; so doth the ever living soul know the worlds which are
> contained in it.
>
>
>
> cit.acit vA_aGkura:_dehe vRkSatvam manyate yathA |
>
> वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म_इदम् त्रि.जगत् तथा ॥७।१८।३०॥
>
> vRkSa.zabda.artha=rahitam brahma_idam tri.jagat tathA ||7|18|30||
>
> .
>
> cit a.cit vA_aGkura: .
>
>
> dehe vRkSatvam manyate yathA –
>
> *thus it is thought as tree.ness in the body = *
>
> vRkSa.zabda.artha=rahitam –
>
> *apart from its meaning as "tree" = *
>
> brahma_idam tri.jagat tathA –
>
> *thus this Triple World is the brahman.Immensity. *
> *vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
> tree, which it contains within its bosom; so doth the spirit of God,
> perceive the great arbor of the world conceived in its profoundest womb.
>
> *sv.30 Even so, all these worlds exist in Brahman though not as such, but
> in an undifferentiated state.
>
> or not = *dehe vRkSatvam manyate yathA . *thus it is thought as tree.ness
> in the body = *vRkSa.zabda.artha=rahitam . *apart from its meaning as
> "tree" = *brahma_idam tri.jagat tathA . *thus this Triple World is the
> brahman.Immensity. *
>
>
>
> चि*त्**_**वा*_अचि*त्**_**वा* यथादर्शः_बिम्बितम् वा_अप्य्* अ*बिम्बितम् ।
> cit vA_acit vA yathAdarza:_bimbitam vA_api_abimbitam |
>
> नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
>
> nagaram vetti no vA_api tathA brahma jagat.trayam ||7|18|31||
>
> .
>
>
> yathAdarza: *as a mirror *
>
> bimbitam vA_api_a.bimbitam *whether reflected or unreflected *
>
> nagaram vetti no vA_api *a city it knows or else not *
>
> tathA brahma jagat.trayam *thus the brahman.Immensity – the Three.Worlds.
> *
> *sv.31 In a mirror (whether you regard it as sentient or insentient) the
> city is reflected (though you may also truthfully say that there is no such
> reflection in the mirror) and it is seen and also not seen; such is the
> relationship between the three worlds and Brahman.
>
> *vlm.31. As the man having his sight, sees the image of something
> reflected in a mirror, which the blind man does not; so the wise man sees
> the world in Brahma, which the ignorant do not perceive (but think the
> world as distinct from him).
>
>
>
> देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
>
> deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
>
> ahamtva.jagato:_tena bheda:_na_asti_etat Atmano: ||7|18|32||
>
> .
>
> deza.kAla.kriyA.dravya.mAtram eva ...
>
>
> jagat.trayam *the Triple World*
>
> ahamtva.jagato: *of egoity **o&r world*
> tena
>
> bheda: na_asti_etat Atmano:
>
> *vlm.32. The world is nothing except the union of the four categories of
> time, space, action and substance; and egoism being no way distinct from
> the predicates of the world, subsists in God who contains the whole in
> Himself. (God is not predicable by any particular predicate; but is the
> congeries of all the predicates taken collectively in his nature).
>
> *sv.32.33 What is known as the world is nothing but time, space, motion
> [kriyA as action in space. das....@gmail.com ] and substantiality, and
> all these are non.different from the egosense on account of their mutual
> interdependence.
>
>
>
> kalpitena_upamAnena yat etat upadizyate |
>
> तत्र_उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
>
> tatra_upama.ekadezena upameya.sadharmatA ||7|18|33||
>
> .
>
> kalpitena_upamAnena
>
>
> tatra_upamA.ekadezena
>
> upameya.sadharmatA *.*
> #kalpita
>
> #upamAna
>
> *upamA.ekadeza * Gerow, p153 . ekadezin
>
> #upameya.sadharmatA with the same common property
>
> *vlm.33. Whatever lesson is inculcated to any body by means of a parable,
> i. e. whatever thing is signified to some one by a comparison, know that
> the simile relates to some particular property of the compared object and
> not in all respects. (So the similitude of iron rod given to god in the
> sruti and this book, regards only its material causality, and not its
> insensibility with the sensible spirit of God)
>
>
>
> yat idam dRzyate kiMcit jagat sthAvara.jaGgamam |
>
> अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥७।१८।३४॥
>
> amuJcata: parANutvam jIvasya_etat smRtam vapu: ||7|18|34||
>
> .
>
>
> jagat sthAvara.jaGgamam *the world both still & moving *
>
> amuJcata: parANutvam
>
> jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
>
> *sv.34 What is seen here as the world is but the supreme self which
> appears as the world without undergoing any change in its own true nature.
>
> *vlm.34 Whatever is seen to be moving or unmoving here in this world; is
> the vivarta or expanded body of the living soul, without any alteration in
> its atomic minuteness. (Nature is the body, and God the soul. Pope).
>
>
>
> सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
>
> sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
>
> na manAk.api bheda:_asti ni:saGga.upala.kozavat ||7|18|35||
>
> .
>
>
> zuddha.saMspanda=de pade *in the clear state of totalVibration *
>
> ** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda
> would be the confluence of Vibrations *
>
> na manAg.api bheda:_asti *– there is not a bit of difference = *
>
> ni:saGga.upala.kozavat *. *
> *vlm.35. Leaving the intelligence aside (which is wanting in created
> objects); and taking the force only, (which actuates all nature); we find
> no difference of this physical force from the giver of the force.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
> ya:_ya:_nAma vikalpa.aMza:_yatra yatra yathA yathA |
>
> yadA yadA yena yena dIyate sa* tathA_eva cit ||7|18|36||
>
> .
>
>
> *wherever*
>
> *however*
>
> *whenever*
>
> *whyever*
>
> *soars.up thus within Consciousness*
>
> *.*
> ya:_ya:_nAma vikalpa.aMza:
>
> yatra yatra yathA yathA |
>
> yadA yadA yena yena
>
> dIyate sa* tathA_eva cit
>
> .
>
>
> *whatever namely is an ideation *yatra.yatra *– wherever *yathA.yathA *.
> however = *yadA.yadA *. whenever = *yena.yena *. whyever = *dIyate sa *soars
> it *tathA eva cit *thus even Consciousness. *
> *vlm.36. Again whatever alteration, is produced in the motion or option of
> anything or person, at any time or place or in any manner; is all the act
> of that Divine Intellect.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
> *– wherever *yathA.yathA *. however = *yadA.yadA *. whenever = *yena.yena *.
> whyever = *dIyate sa *soars it *tathA eva cit *thus even Consciousness. *
>
>
>
> अ.चित्त्वा*n **न*_अस्ति मनसि संकल्पः ख इव_अङ्कुरः ।
> a.cittvAt_na_asti manasi saMkalpa: kha* iva_aGkura: |
>
> cittvAt tu cetasa:_viddhi citi* eva_iha kalpanam ||7|18|37||
>
> .
>
>
> na asti manasi *saMk*alpa: *. there is no conception in Mind = *
>
> khe iva aGkura: *. like a sapling in the sky = *
>
> cit.tvAt tu *– but with effective Consciousness = *
>
> cetasa: viddhi *– of affectivity know = *
>
> citi: eva iha kalpanam *. *
> #citi * 7018.037
>
> #cittva.m * 7018.037
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
> *vlm.37. It is the intellect which infuses in the mind the power of its
> option, volition, imagination and the like; because none of these can
> spring as a sprout in the mind, which is without intelligence and without
> an intelligent cause of it.
>
>
>
> yA yA_udeti vikalpa.zrI:_a.prabuddha.Azayam prati |
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
>
> .
>
>
> a.prabuddha.Azayam prati
>
> sarvagatvAt anantatvAt *– thru all.pervasion & boundlessness *
>
> cid.vyomna: . *of the Conscious sky *=
>
> sA *– the (multitude) is *
>
> na sat.mayI *. not a mode of reality. *
> #vikalpa.zrI
>
> *a.prabuddha.Azaya
>
> #anantatvAt
>
> #cid.vyomna
>
> *vlm.38. Whatever desires and fancies, rise in the minds of the
> unenlightened; are not of the nature of the positive will or decree of the
> Divine Mind, owing to the endless variety and mutuality of human wishes.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
> यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
>
> yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
>
> सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
>
> .
>
>
> *altho not arisen in someone awakened*
>
> *thru all.going.ness, unendingness*
>
> *it is conscious sky*
>
> *not a mode of Being*
>
> *.*
> yathA_udeti vikalpa.zrI:
>
> prabuddhe na_uditA_eva sA |
>
> sarvagatvAt anantatvAt
>
> cit.vyomna: sA na sanmayI
>
> .
>
> *vlm.39. The desires rising in the minds of the enlightened, are as they
> were no desires and never had their rise; because...
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
>
> sarva.saMkalpa=kalanA satyA_iti_AbAlam akSatam |
>
> स्वप्न.आ*dAv*_अनुभूतो ऽन्तर् अर्थः केन_अपि_लभ्यते ॥७।१८।४०॥
> svapna.AdAu_anubhUta:_antar artha: kena_api_labhyate ||7|18|40||
>
> .
>
>
> iti_AbAlam akSatam
>
> svapna.AdAu_anubhUta:_antar . *in states like dream experienced* =
>
> artha: *something *
>
> kenApi_labhyate .
>
> *by whomever is it got? *
> *vlm.40. All thoughts and desires being groundless, they are as false as
> the idle wishes of boys; for who has ever obtained the objects of his
> dream? (or that he has beheld in his dream)?
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
> saMkalpa:_vAsanA jIva:_traya:_arthA* likhitA:_citA |
>
> sa:_anubhUta:_api_asatya: syAt asatyasya_eva no sata: ||7|18|41||
>
> .
>
>
> *Concept *vAsanA *– Imprint **Living.jIva: three things written by
> Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –* tho it is
> experienced = *a.satya: syAt *unreal it would be *asatyasya_eva na.u
> sata: *tho there are no realities in the unreal. *
>
> *saMk*alpa: *. Concept *
>
> vAsanA *– Imprint *
>
> *Living.jIva: *
>
> *three things written by Consciousness *
>
> traya: arthA: likhitA: citA
>
> sa: anubhUta: api –* tho it is experienced = *
>
> a.satya: syAt *unreal it would be *
>
> asatyasya / asati_asya . eva na.u sata: *tho there are no realities in
> the unreal. *
> *vlm.41. Sankalpa with its triple sense of thought, desire and
> imagination, is impressed by the intellect on the living soul (which is the
> image of God) from its past reminiscence; and though we have a notion of
> this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not
> so the original Intellect, which both real and substantial.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
> written by Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –*
> tho it is experienced = *a.satya: syAt *unreal it would be *asatyasya_eva
> na.u sata: *tho there are no realities in the unreal. *
>
>
>
> असत्यता.अभिधम् सत्यम् मुक्त* ए*व भवे*त्**_**शि*वः ।
> asatyatA.abhidham satyam mukta* eva bhavet ziva: |
>
> स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
>
> .
>
> unrealness = *
>
> mukta: eva bhavet ziva: *. let it be free, let it be shiva = *
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn *. *
>
> *w the Traveler.body=one.* *disappearance*.e*xpansion.ous. *
> *vlm.42. He who is freed from the error of taking the unreal world for
> real, becomes as free as the god Siva himself; and having got rid of the
> corporeal body, becomes manifest in his spiritual form.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
>
>
> jaganti vAtai:_uhyante vyomni zAlmali.tUlyavat |
>
> na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||7|18|43||
>
> .
>
>
> *they fly in the world's winds = *vyomni *– in the spacious sky = *zAlmali.tUlyavat
> *– like wisps from the cotton.tree = *na uhyante ca upalAni iva *– yet
> like stones they do not fly = *na ca santi eva kalpanAt *– nor are they
> only from imagining. *
>
> *they fly *
>
> *in the world's winds thru the spacious sky*
>
> *like wisps from a cotton.tree*
>
> *yet *
>
> *like stones *
>
> *they do not fly*
>
> *nor are they only from imagining*
>
> *.*
> *vlm.43. The imagination of the ignorant, whirls about the worlds, as the
> wind hurts the flying cotton in the air; but they appear to be as unmoved
> as stones to the wise, who are not led away by their imagination.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
> *– in the spacious sky = *zAlmali.tUlyavat *– like wisps from the
> cotton.tree = *na uhyante ca upalAni iva *– yet like stones they do not
> fly = *na ca santi eva kalpanAt *– nor are they only from imagining. *
>
>
> इत्य् अस्मिन्_अखिल.पदार्थ=सार्थ.कोशे
>
> iti_asmin_akhila.padArtha=sArtha.koze
>
> व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
>
> vyomani_api_ati.vitate jaganti santi |
>
> अन्योन्यम् परि.मिलितानि कानिचिच् च
>
> anyonyam pari.militAni kAnicit ca
>
> न_अन्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
>
> na_anyonyam parimilitAni kAnicit ca ||7|18|44||
>
> .
>
>
> asmin *– here in this = *
>
> akhila.padArtha=sArtha.koze *– *
>
> *i *akhila.padArtha=sArtha.koza* = *
>
> vyomani api . *tho in the vastly spacious sky*
>
> jaganti santi *– worlds are = *
>
> anyonyam parimilitAni kAnicit ca
>
> na anyonyam parimilitAni kAnicit ca *. and not intermixed anyhow. *
> *vlm.44. So there are multitudes of worlds, amidst many other things in
> the vast womb of vacuum which nobody can count; some of which are united
> with one another in groups, and others that have no connection with
> another.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> S3is3. ; met from all sides Prasannar.
>
>
>
> sarvatvAt paramacite:_ananta.rUpANi_
>
> आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
>
> Arambha.pracura.diganta.sambhRtAni |
>
> लोल.आम्बु.उदर.पुर.बिम्ब.भङ्गुराणि
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi
>
> स्व.अन्तःस्थ.आविरल=महापुर.उपमानि ॥७।१८।४५॥
>
> sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
>
> .
>
>
> *thru the Allness *
>
> parama.cite: *. *
>
> *of absolute Consciousness = *
>
> ananta.rUpANi *– *
>
> *endless forms = *
>
> Arambha.pracura.diganta.sambhRtAni *– *
>
> *activity*.A*bounding*.diganta.*collected *
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi *– *
>
> thm *playing*.*water*.udara.pura.bimba.*transitory = *
>
> sva.anta:stha.A.virala=mahApura.upamAni . thm *set within yourself
>
> *vlm.45. The supreme intellect being all in all, manifests itself in
> endless forms and actions, filling the vast space of infinity, some of
> which are as transcient as rain drops or bubbles in air and water, which
> quickly burst out and disappear; and others appearing as the great cities
> (of gods &c), situated in the heart of the Infinite one.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> #sambhRta
>
>
> not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
> sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
> there) . #viralatA – scarceness • #viralatvam – scarcity +
>
>
>
>
> sa.sthairyANi_api satatam kSaNa.kSayANi
>
> व्यक्त.आ*क्षा**Ny *अपि सततम् नि.मीलितानि ।
>
> vyakta.AkSANi_api satatam ni.mIlitAni |
>
> सालोकान्य् अपि परि*tas_*त*mo.**वृ*तानि
>
> sAlokAni_api parita:_tama:*vRtAni
>
> चि*d.**रू*प.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
> cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
>
> .
>
>
> satatam kSaNa.kSayANi *– constantly fragmenting = *
>
> vyakta.AkSANi api *– though eye.perceptible = *
>
> satatam nimIlitAni *– totally open = *
>
> sa.AlokAni api *– tho luminous = *
>
> parita: tamo.vRtAni
>
> cidrUpa.ArNava.laharI.vivartanAni *– Consciousness*.*form*.*ocean*.
> *billow*.A*ppearances. *
> *vlm.46. Some of these are as durable as rocks, and others are continually
> breaking and wearing out; some appearing as bright as with their open eyes,
> and others as dark as with their closed eyelids; some of these are luminous
> to sight and others obscured under impenetrable darkness; thus the bosom of
> the intellect resembling the vast expanse of the ocean, is rolling on with
> the waves of creation to all eternity.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> favourite doctrine of the vedAntins according to whom the whole visible
> world is a mere illusion—an unreal and illusory appearance—while brahman or
> Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta
> of a rope (रज्जु), so is the world a vivarta of the real entity brahman,
> and the illusion is removed by *vidyA or true knowledge *MW •:• "The term
> <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in
> BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from
> #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in
> and #gauDapAda] is very much strengthened by a comparative study of *yv.FM
> *with #vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some
> have been mentioned in *yv.FM *at many places, had its author been
>
>
>
> pRthak.sthitAni vi.ati.mizritAni
>
> जलानि च_एव_अम्बु.निधौ नदीनाम् ।
>
> jalAni ca_eva_ambu.nidhau nadInAm |
>
> तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
>
> tAra.arka.candra.graha.maNDalAnAm
>
> सम.उदितानाम् नभसि_इव भासः ॥७।१८।४७॥
>
> sama.uditAnAm nabhasi_iva bhAsa: ||7|18|47||
>
> .
>
> pRthak sthitAni –
>
> separate.stationed And even set apart –
>
> vi. thoughout .ati. thoroughly mizritAni mixed mixed.together . जलानि
> चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the water.holding ocean .
> नदीनाम् । nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां
> tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and
> planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः
> nabhasi iva bhAsa: like illumination in the spacious sky.
>
>
> *:*
>
> *the waters of the rivers fill the ocean*
>
> *the Mandala of stars, suns, moons, and planets*
>
> *together*
>
> *make the sky's illumination*
>
> *.*
> *vlm.47. Some though set apart are continually tending towards another; as
> the waters of distant rivers are running to mix with those of seas and
> ocean; and as the luminous bodies of heaven, appearing together to brighten
> its sphere.
>
> *jd.47 . पृथक्स्थितानि pRthak sthitAni separate.stationed And even set
> apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizritAni mixed
> mixed.together . जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the
> water.holding ocean . नदीनाम् । nadInAm | of rivers .
> तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the
> Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm
> arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like
> illumination in the spacious sky.
>
> .
>
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> fm7019 3.fb10 virAT, the Creative brahmA .z39
>
>
> https://www.dropbox.com/s/7220igrktzmqmhw/fm7019%203.fb10%20virAT%2C%20the%20Creative%20brahmA%20.z39.docx?dl=0
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Fri, Feb 9, 2018 at 8:52 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v18
>>
>> latest update: 01.x
>>
>> fm7018 3.fb08-09 Conception in Consciousness .z47
>>
>>
>> https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08-09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *vasiShTha said—*
>>
>>
>>
>> *01*|o/
>> मरणम् सर्व.नाश~आत्म न कदा.चन विद्यते ।
>>
>> maraNam sarva.nAza~Atma na kadA.cana vidyate |
>>
>> स्वसम्कल्प~अन्तर-स्थैर्यम् मृतिर्_इत्य्_अभिधीयते ॥७।१८।१॥
>>
>> svasamkalpa~Antara-sthairyam mRti:_iti_abhidhIyate ||7|18|1||
>>
>> .
>>
>> <http://seen.to.be>*
>>
>> *:*
>>
>> *Urself *
>>
>> *as a **Conception settled within*
>>
>> *might be styled*
>>
>> *"death"*
>>
>> *.*
>> ~sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
>> total dissolution of the body together with the mind, soul and egoism; but
>> it is the creation of the inward imagery of the mind, that is called its
>> quietus.
>>
>> ~vwv.925/1a. Death is not, at any time, of the nature of complete
>> destruction.
>>
>> complete destruction sam) = *na kadAcana vidyate - *is not known anywhen
>> = *svasamkalpa~Antara-sthairyam - *establishment in an interior
>> self-conceit* = mRtir ity abhidhIyate - *is to be known as "death". *
>>
>>
>>
>> *02*|o/
>> पश्य_इमे* पुर उह्यन्त* इव मन्दर-मेरवः ।
>>
>> pazya_ime pura* uhyanta* iva mandara-merava: |
>>
>> अरूढा* अपि दिग्~वातैः सरिद्-बिम्बित-शैलवत् ॥२॥
>>
>> arUDhA:_ api dik~vAtai: sarid-bimbita-zailavat ||2||
>>
>> .
>>
>>
>> *—Churnstick Mountain & Mount.meru—*
>>
>> *they might be borne by the four winds—or merely hills reflected in a
>> stream*
>>
>> *.*
>> ~vlm.2. Look at these sights of the Meru and _mandAra_ Mountains, which
>> are born before thy presence; they are not carried to and fro to every
>> body, but are reflected in the minds, of all like the flying clouds of
>> autumn in the water of a river.
>>
>>
>>
>> उपर्य्~उपर्य् अन्तर् अतः कदली-दल-पीठवत् ।
>>
>> upari~upari_ antar ata: kadalI-dala-pIThavat |
>>
>> श्लिष्ट~अश्लिष्ट-स्वरूपाः खे मिथः सम्सृतयः स्थिताः ॥३॥
>>
>> zliSTa~azliSTa-svarUpA: khe mitha: saMsRtaya: sthitA: ||3||
>>
>> .
>>
>>
>> *sheathed yet unsheathed in the sky, constructions are situate together*
>>
>> *.*
>> ~vlm.3. These creations are placed over and above and below and under one
>> another, like the coatings of a plantain tree; and they are either in
>> contact with or detached from one another like clouds in the sky.
>>
>>
>>
>>
>>
>>
>> *04*|o/
>>
>> *राम* *उवाच* *।*
>> पश्य मे पुर* उह्यन्त* इति वाक्यार्थम् अक्षतम् ।
>>
>> pazya me pura* uhyanta* iti vAkya~Artham akSatam |
>>
>> न किम्चिद्_अवगच्छामि यथावन्_मुनि.नायक ॥४॥
>>
>> na kimcit ava.gacchAmi yathAvan_muni.nAyaka ||04||
>>
>> .
>>
>>
>> iti vAkyArtham akSatam *– *
>>
>> *the meaning of these words entirely *
>> na kimcit avagacchAmi yathAvan -
>>
>>
>> *Lord of munis. *
>> ~sv.4-5 There is mind within prANa or life-force, and the world exists in
>> the mind.
>>
>> ~vlm.4. Ráma said:--Sir, I do not fully comprehend the sound sense, of
>> what you say by the words "Look at these flying sights" and therefore I beg
>> to you to explain this clearly unto me.
>>
>>
>>
>> प्राणस्य_अभ्यन्तरे चित्तम् चित्तस्य_अभ्यन्तरे जगत् ।
>>
>> prANasya_abhyantare cittam cittasya_abhyantare jagat |
>>
>> विद्यते विविधाकारम् बीजस्य_अन्तर्_इव द्रुमः ॥५॥
>>
>> vidyate vividha~AkAram bIjasya_antar_iva druma: ||5||
>>
>> .
>>
>>
>> *the world is within the Affection*
>>
>> *:*
>>
>> *it is known as a variety of formations*
>>
>> *like the tree inside the seed*
>>
>> *.*
>> ~vlm. Know Ráma, that the life contains the mind, and the mind is the
>> container of the worlds within it; as there are various kinds of trees and
>> their several part, contained in the bosom of a small berry. (And this is
>> meant by one thing being contained within another).
>>
>>
>>
>> मृते पुंसि नभो.वातैर्_मिलन्ति प्राण-वायवः ।
>>
>> mRte puMsi nabho.vAtai:_milanti prANa-vAyava: |
>>
>> सरिज्-जलैर्_इव_अम्भोधि-जलान्य्_आत्म-द्रुतानि हि ॥६॥
>>
>> sarij-jalai:_iva_ambhodhi-jalAni_Atma-drutAni hi ||06||
>>
>> .
>>
>> mRte puMsi
>>
>> nabho.vAtai: with the sky~Airs-/-Space~Airs -
>>
>> milanti prANa-vAyava: the prANa Airs come-together -
>>
>> sarij-jalai: iva as with the stream-waters -
>>
>> ambhodhi-jalAni the sea-waters -
>>
>> Atma-drutAni hi
>>
>> *AB. *
>>
>> ~vwv.943/6a-3055.006. The name of that minute (or subtle) entity
>> possessed of mental impressions is declared as _jIva (or the individual
>> soul). When the man is dead, the vital airs are united with the atmospheric
>> airs.
>>
>> ~sv.6 At the time of death, this prANa leaves the body and enters into
>> space.
>>
>> ~vlm.6. After a man is dead, his vital airs fly to and unite with the
>> etherial air; as the liquid water of streams flows to and mixes with the
>> main ocean. (This is by attraction of things of the same kind).
>>
>>
>>
>> इतश्_चेतश्_च यान्ति_इव तेषाम् अन्तर्.जगन्त्य्_अलम् ।
>>
>> ita:_ceta:_ca yAnti_iva teSAm antar.jaganti_alam |
>>
>> व्योम-वात-विनुन्नानाम् सम्कल्प~एक~आत्मकान्य्_अपि ॥७॥
>>
>> vyoma-vAta-vinunnAnAm samkalpa~eka~AtmakAni_api ||07||
>>
>> .
>>
>>
>> yAnti iva *they seem to come *
>>
>> teSAm antar.jaganti alam *their inner.worlds enuf *
>>
>> vyoma-vAta-vinunnAnAm *of sky-wind-driven *
>>
>> samkalpa~eka~AtmakAni_api *even conceptions of a single self. *
>> ~sv.7 It is wafted here and there by the cosmic air.
>>
>> ~vlm.7. The winds of heaven then disperse on all sides, his vital airs
>> together with the imaginary worlds of his life time, which subsisted in the
>> particles of his vital breath.
>>
>> #pAtita -
>>
>>
>>
>> स-प्राण.वातोः पवनैः स्फुरत् सम्कल्प-गर्भितैः ।
>>
>> sa-prANa.vAto: pavanai: sphurat samkalpa-garbhitai: |
>>
>> सर्वा* एव दिशः पूर्णाः पश्यामि_इमाः समन्ततः ॥८॥
>>
>> sarvA:_ eva diza: pUrNA: pazyAmi_imA: samantata: ||08||
>>
>> .
>>
>>
>> sphurat-samkalpa-garbhitai: *x *
>>
>> sarvA: eva diza: pUrNA: *- all of the directions are full *
>>
>> pazyAmi imA: samantata: *- I see these everywhere*
>>
>> *. *
>> ~vwv.944/8. All the directions are just filled with winds accompanied by
>> vital airs pregnant with throbbing minds (or thoughts). I see these all
>> around.
>>
>> ~vlm.8. I see the winds of heaven, bearing away the vital airs, together
>> with their contents of the imaginary worlds; and filling the whole space of
>> air with vital breath on all sides.
>>
>> ~sv.8-9 Behold these prANas (jIva-s) with all their notions (worlds)
>> hidden within them filling the entire space. I see them here in front of me
>> with my inner eye of intelligence.
>>
>>
>>
>> अत्र_एते पश्य पश्यामि सम्कल्प-जगता_अङ्गणे ।
>>
>> atra_ete pazya pazyAmi samkalpa-jagatA_aGgaNe |
>>
>> बुद्धि-दृष्ट्या समुह्यन्ते पुरो मन्दर-मेरवः ॥९॥
>>
>> buddhi-dRSTyA samuhyante puro mandara-merava: ||09||
>>
>> .
>>
>>
>> samkalpa-jagatA_ *w conceptual world *
>>
>> aGgaNe *x*
>>
>> buddhi-dRSTyA - *w the eye of the Intellect*
>>
>> samuhyante *- they are gathered *
>>
>> puras *before *
>>
>> mandara-merava: *- the mandara and meru mountain.ranges. *
>>
>> #aGg --> #aGga --> #*aGgana* *-n.-* (>aGg q.v.), the act of walking;
>> place to walk in, yard, *court*, area • #*aGganA* *-f.-* "a [leggy]
>> astron.) Virgo; the female elephant of the north. - y7018.009
>>
>> *samkalpa-jagatA~AGgaNe
>>
>> #samuhyante
>>
>> *mandara-meravaH
>>
>> ~vlm.9. I see the Meru and _mandAra_ Mountains, wafted with the imaginary
>> worlds before me; and you also will observe the same, before the sight of
>> your understanding. (The whole vacuum teeming with life).
>>
>> ~sv.8-9 Behold these prANas (jIva-s) with all their notions (worlds)
>> hidden within them filling the entire space. I see them here in front of me
>> with my inner eye of intelligence.
>>
>>
>>
>> खवाते_अन्तर्_मृत-प्राणा: प्राणानाम् अन्तरे मन: ।
>>
>> kha-vAte_anta:_mRta-prANA: prANAnAm antare mana: |
>>
>> मनसो_अन्तर्_जगद्_विद्धि तिले तैलम् इव स्थितम् ॥१०॥
>>
>> manasa:_anta:_jagat viddhi tile tailam iva sthitam ||10||
>>
>> .
>>
>>
>> *:*
>>
>> *Mind is in the prANas*
>>
>> *.*
>>
>> *know the world to be within the Mind*
>>
>> *like oil in sesame seed*
>>
>> *. *
>> ~sv.10 The air in the entire space is filled with the prANas of the
>> departed ones. Mind exists in those prANas. And the world exists within the
>> mind like oil in seeds.
>>
>> ~vwv.945/10. Within the atmospheric air, the vital airs of the dead
>> exist. In the interior of the vital airs, the mind exists. Know the world
>> as existing within the mind like oil in the sesamum seed.
>>
>> of the dead* = prANAnAm antare mana: - *mind is within the prANas* =
>> manaso antar jagad viddhi - *know the world as within the mind* = tile
>> tailam iva sthitam - *as oil is situate in sesame seed.*
>>
>>
>>
>> *11*|o/
>> ख-वातैः स्व-समाः प्राणा यथा उह्यन्ते_मनोमयाः ।
>>
>> kha-vAtai: sva-samA: prANA:_ yathA_uhyante manomayA: |
>>
>> उह्यन्ते वै तथा_एतानि तद्~अङ्गानि जगन्त्य्_अपि ॥११॥
>>
>> uhyante vai tathA_etAni tat~AGgAni jaganti_ api ||11||
>>
>> .
>>
>>
>> sva-samA: prANA: - *the self-same prANas = *
>>
>> yathA uhyante manomayA: - *as Mind-constructs they-travel* =
>>
>> uhyante vai tathA etAni *- indeed they-travel thus = *
>>
>> tad~AGgAni jaganti api - *as That-limbs they go -/- in this world. *
>> ~vlm.11. As the etherial airs bear the victal airs, which are of the same
>> kind with them, (both being airy substances); so are the vital breaths
>> accompanied with practicles of the mind.(which is equally an airy substance
>> also), these again bear the pictures of the worlds in them, as if they are
>> ingrafted upon them.
>>
>> ~sv.11-12 Just as the life-force (prANa) is wafted in the wind in space,
>> all these worlds are wafted in the mind, like the scent of flowers is
>> wafted by air.
>>
>> self-same prANas = *yathA uhyante manomayA: - *as Mind-constructs
>> they-travel* = uhyante vai tathA etAni *- indeed they-travel thus = *tad~AGgAni
>> jaganti api - *as That-limbs they go -/- in this world. *
>>
>>
>>
>> *12*|o/
>> स-भूतान्य् अम्बर ऊर्व्य्~आदि-वृन्दानि त्रिजगन्त्य् अपि ।
>>
>> sa-bhUtAni_ambara-Urvy~Adi-vRndAni trijaganti_ api |
>>
>> उह्यन्ते वा_अप्य् अरूढानि पुर: सर्वत्र गन्धवत् ॥१२॥
>>
>> uhyante vA_api_ arUDhAni pura: sarvatra gandhavat ||12||
>>
>> .
>>
>>
>> ambara-Urvy~Adi-vRndAni - *thronging the sky and earth = *
>>
>> trijaganty api - *in the Triple Worlds = *
>>
>> uhyante vA api arUDhAni - *they travel and do not stand-still = *
>>
>> pura: sarvatra gandhavat - *like perfume spreading everywhere. *
>>
>> *jd.12 - sa-bhUtAni - *with the beings = *ambara-Urvy~Adi-vRndAni - *thronging
>> the sky and earth = *trijaganty api - *in the Triple Worlds = *uhyante
>> vA api arUDhAni - *they travel and do not stand-still = *pura: sarvatra
>> gandhavat - *like perfume spreading everywhere. *
>> ~sv.11-12 Just as the life-force (prANa) is wafted in the wind in space,
>> all these worlds are wafted in the mind, like the scent of flowers is
>> wafted by air.
>>
>> ~vlm.12. The same vacuum contains the whole creation and the three worlds
>> with the earth and ocean, all which are borne in it, as the different odors
>> are borne by the winds.
>>
>> *AB. … arUDhAni adRDhAni | apratiSThAni iti yAvat ||
>>
>>
>>
>> तानि बुद्ध्या_एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
>>
>> tAni buddhyA_eva dRzyante na dRSTyA raghunandana |
>>
>> पुरः सम्कल्प-रूपाणि स्व.स्वप्नपुर-पूरवत् ॥१३॥
>>
>> pura: samkalpa-rUpANi sva.svapnapura-pUravat ||13||
>>
>> .
>>
>>
>> na dRSTyA raghunandana *x *
>>
>> pura: samkalpa-rUpANi *x *
>>
>> sva.svapnapura-pUravat *x. *
>> ~vlm.13. All these are seen in the sight of the understanding, and not by
>> the vision of the visual organs; they are the portraiture of our
>> imagination, like the fairy lands we see in our dreams before us.
>>
>> ~sv.13 These are seen only by the eye of intelligence, not by these
>> physical eyes, O Râma.
>>
>>
>>
>> सर्वत्र सर्वदा सन्ति सु.सूक्ष्माण्य्_एव खाद्_अपि ।
>>
>> sarvatra sarvadA santi su.sUkSmANi_eva khAt api |
>>
>> कल्पना.मात्र-सारत्वान्_न च_उह्यन्ते मनाग्~अपि ॥१४॥
>>
>> kalpanA.mAtra-sAratvAt na ca_uhyante manAk~api ||14||
>>
>> .
>>
>>
>> *everywhen *
>>
>> santi *- they are = *
>>
>> su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
>>
>> kalpanA.mAtra-sAratvAt *– thru their essence as modes of imagining = *
>>
>> na ca uhyante manAg~api *- they are not borne even a bit. *
>> ~vlm.14. There are many other things, more subtile than the visible
>> atmosphere, and which owing to their existence in our desire or fancy only,
>> are not borne upon the wings of the winds as the former onces: (Though it
>> is said in ordinary speech, that our desires and fancies are borne by our
>> internal humour of váyu or wind).
>>
>> ~sv. These worlds exist everywhere at all times. They are subtler than
>> even space for they are of the nature of the essence of notions. Hence in
>> fact they are not wafted nor moved from one place to another. But to each
>> jIva (which is composed of the prANa, mind and notion combined) the notion
>> it entertains of the world of its own creation is real, for that jIva
>> firmly believes in the substantiality of that creation.
>>
>> are = *su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra-sAratvAt
>> *– thru their essence as modes of imagining = *na ca uhyante manAg~api *-
>> they are not borne even a bit. *
>>
>>
>>
>> *15*|o/
>> तान्य्_एव दृढ-भावत्वात् स्वेषु लोकेषु तेष्व्_अलम् ।
>>
>> tAni_eva dRDha-bhAvatvAt sveSu lokeSu teSu_alam |
>>
>> सत्यान्य्_एव चिद्-अंशस्य सर्व.गत्वाद्_भवान्_इव ॥१५॥
>>
>> satyAni_eva cit~aMzasya sarva.gatvAt bhavAn_iva ||15||
>>
>> .
>>
>>
>> dRDha-bhAvatvAt *– from solid being-ness = *
>>
>> sveSu lokeSu teSu alam *– *i* these or own worlds also = *
>>
>> satyAni_eva *– are real = *
>>
>> cit~aMzasya *– of a bit of Consciousness = *
>>
>> sarva.gatvAt *– thru omnipresence = *
>>
>> bhavAn_iva *- like states of being. *
>> *dRDha-bhAvatvam
>>
>> *cid~aMza
>>
>> *sarva.gatva
>>
>> *bhavAn_iva .Q.
>>
>> ~vlm. But there are some certain truths, which are derived from the
>> intellect, and are called intellectual principles, which have the power to
>> cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
>> and vice). (These are the immutable principles of right and wrong, abiding
>> in and proceeding from the intellect).
>>
>> ~sv. These worlds exist everywhere at all times. They are subtler than
>> even space for they are of the nature of the essence of notions. Hence in
>> fact they are not wafted nor moved from one place to another. But to each
>> jIva (which is composed of the prANa, mind and notion combined) the notion
>> it entertains of the world of its own creation is real, for that jIva
>> firmly believes in the substantiality of that creation.
>>
>>
>>
>> प्रतिबिम्बम् पुराणीव पुरःप्राण-सरिद्~रये ।
>>
>> pratibimbam purANi_iva pura:prANa-sarit~raye |
>>
>> अरूढाण्य्_अपि च_उह्यन्ते रूढान्य्_अपि च नैव च ॥१६॥
>>
>> arUDhANi_api ca_uhyante rUDhAni_api ca naiva ca ||16||
>>
>> .
>>
>>
>> purANi iva *x *
>>
>> pura:prANa-sarit-raye *– *
>>
>> *i *pura:prANa-sarit-raya* = *
>>
>> arUDhANi api ca *x *
>>
>> uhyante *– they flow = *
>>
>> rUDhAni api ca na eva ca *x. *
>> ~vlm.16. Again our desires are as the shadows of cities, floating on the
>> stream of life; and though the current of life is continually gliding away,
>> yet the shadowy desires whether successful or not, ever remain the same.
>> (Lit; are never carried away by the current).
>>
>> ~sv.16-17 When the objects on the bank of a fast-flowing river are seen
>> reflected in the water, these objects appear to be agitated, too, though in
>> fact they are not. Even so, these worlds within the jIvas may be said to be
>> in motion or unmoving.
>>
>>
>>
>> सौरभाणि समुह्यन्ते वात~अङ्ग-स्थानि राघव ।
>>
>> saurabhANi samuhyante vAta~aGga-sthAni rAghava |
>>
>> जगन्ति प्राण-सम्स्थानि व्योम.आत्मक-मयानि तु ॥१७॥
>>
>> jaganti prANa-saMsthAni vyoma.Atmaka-mayAni tu ||17||
>>
>> .
>>
>>
>> samuhyante *x *
>>
>> vAta~AGga-sthAni
>>
>> *, rAghava, *
>>
>> jaganti prANa-saMsthAni *x *
>>
>> vyoma.Atmaka-mayAni tu + *but the spacious sky in the mode of selflings*
>>
>> *... *
>> ~vlm.17. The vital breath carries its burden of the world, along with its
>> course to the stillness of endless vacuity; as the breezes bear away the
>> fragrance of flowers, to the dreary desert where they are lost for ever.
>>
>> ~sv.16-17 When the objects on the bank of a fast-flowing river are seen
>> reflected in the water, these objects appear to be agitated, too, though in
>> fact they are not. Even so, these worlds within the jIvas may be said to be
>> in motion or unmoving.
>>
>> #saurabhANi
>>
>> #samuh
>>
>>
>>
>> कुम्भे देशान्तरे नीते यथा_अन्तर्_व्योम्नि न_अन्यता ।
>>
>> kumbhe deza~Antare nIte yathA_antar_vyomni na_anyatA |
>>
>> स्पन्दन~आदि-मये चित्ते तथैव त्रि.जगद्-भ्रमे ॥१८॥
>>
>> spandana~Adi-maye citte tathA_eva tri.jagat-bhrame ||18||
>>
>> .
>>
>>
>> yathA_anta:_vyomni na_anyatA *- as in the spacious sky there is no
>> difference + *
>>
>> spandana.Adi-maye citte - *in a mode of affective Consciousness* =
>>
>> tathA_eva tri.jagat-bhrame - *thus too is the 3.world-delusion*.
>> ~sv.18 But in the self which is infinite consciousness there is no such
>> movement at all, even as when a pot is moved from one place to another, the
>> space that is in it does not move from one place to another.
>>
>> ~vlm.18. Though the mind is ever fickle, changeable and forgetful in its
>> nature; yet it never loses the false idea of the world which is inherent in
>> it, as a pot removed to any
>>
>> place and placed in any state, never gets rid of its inner vacuity. (The
>> idea of the world is carried by reminiscence, in every state and stage of
>> the changeful mind).
>>
>>
>>
>> इत्थम् न सज्~जगद्-भ्रान्तिर्_असत्या_एव_उदिता_इव ते ।
>>
>> ittham na sat~jagat bhrAnti:_asatyA_eva_uditA_iva te |
>>
>> न विनश्यति नोदेति केवलम् ब्रह्मरूपिणी ॥१९॥
>>
>> na vinazyati na_udeti kevalam brahma-rUpiNI ||19||
>>
>> .
>>
>>
>> yet its* unreality seems to arise in you + *
>>
>> na vinazyati - *is not destroyed *
>>
>> na_udeti - *does not arise *
>>
>> kevalam brahmarUpiNI - *being wholly a brahmic form*.
>> ~sv.19 So, this world only appears to be on account of the deluded belief
>> in its existence: in reality it is Brahman only and it is neither created
>> nor destroyed.
>>
>> ~vlm.19. So when the fallacy of the false world has taken possession of
>> the deluded mind, it is alike impossible either to realize or set it at
>> naught, like the form of the formless Brahma.
>>
>>
>>
>> यदि वा_अप्य्_उदिते वातैस्_तत्तद्_अस्या* न लक्ष्यते ।
>>
>> yadi vA_api_udite vAtai:_tattat asyA: na lakSyate |
>>
>> तद्~अन्तःसम्स्थितैः स्पन्दो नावि कोश-गतैर्_इव ॥२०॥
>>
>> tad~anta:saMsthitai: spando_ nAvi koza-gatai:_iva ||20||
>>
>> .
>>
>>
>> vAtai: - *by the winds* =
>>
>> tattat asyA na lakSyate *x *
>>
>> tad~anta:-saMsthitai: spanda: *x *
>>
>> nAvi koza-gatai:_iva *x.*
>> ~sv.20 Even if it is considered that this world arises in cosmic space it
>> is not experienced as such by those who dwell in it.
>>
>> ~vlm.20. Or if this world is a revolving body, carried about by the force
>> of the winds; yet we have no knowledge of its motion, as when sitting quiet
>> in a boat, though carried afar to the distance of miles by the tide and
>> winds.
>>
>>
>>
>> यथा स्पन्दो_ऽङ्ग-लग्नायाम् नाव्य्_अन्त:-सम्स्थितैर्_अपि ।
>>
>> yathA spanda:_aGga-lagnAyAm nAvi_anta: saMsthitai:_api |
>>
>> न लक्ष्यते तथा पृथ्व्याम् तत् सम्स्थैस्_तन्मयैर्_अपि ॥२१॥
>>
>> na lakSyate tathA pRthvyAm tat saMsthai:_tat~mayai:_api ||21||
>>
>> .
>>
>> yathA spanda:_aGga-lagnAyAm
>>
>>
>> *tho located in a ship *
>> nAvi_anta: saMsthitai:_api xxx
>>
>> na lakSyate tathA pRthvyAm x
>>
>> tat saMsthai:_tanmayai:_api xx
>>
>> ~sv.21 The passengers in a boat move with it; but one who is seated in
>> the boat does not see another moving.
>>
>> ~vlm.21. As men sitting in a boat, have no knowledge of the force which
>> carries the boat forward; so we earthly beings have no idea of the power,
>> that is attached to it in its rotatory motion.
>>
>>
>>
>> यथा योजन-विस्तीर्णम् लघौ सद्म~अनुभूयते ।
>>
>> yathA yojana-vistIrNam laghau sadma~anubhUyate |
>>
>> यत् तस्य पादप-स्तम्भे परमाणौ यथा जगत् ॥२२॥
>>
>> yat tasya pAdapa-stambhe paramANau yathA jagat ||22||
>>
>> .
>>
>> yathA yojana-vistIrNam x
>>
>> laghau sadma anubhUyate xxx
>>
>> yat tasya pAdapa-stambhe x
>>
>> ~vlm.22. As a wide extending city, is represented in miniature in a
>> painting at the foot of a column; so is this world contained in the bosom
>> of the minute atom of the mind.
>>
>> ~sv.22 Just as an efficient artist creates the illusion of distance in
>> his painting or carving, even so within a subatomic particle the mind
>> entertains the notions of immeasurable distance.
>>
>>
>>
>> वस्त्व्~अल्पम् अप्य्_अतिबृहल्-लघु-सत्त्वो हि मन्यते ।
>>
>> vastu~alpam api_atibRhat~laghu-sattva:_ hi manyate |
>>
>> मूषिकाः स्व~अञ्जलि-द्रव्यम् नव-पङ्कम् इव अर्भकः ॥२३॥
>>
>> mUSikA: sva~aJjali-dravyam nava-paGkam iva_ arbhaka: ||23||
>>
>> .
>>
>>
>> atibRhat-laghu-sattva:_ hi *x *
>>
>> manyate *it is thot to be *
>>
>> mUSikA: *mice *
>>
>> sva~aJjali-dravyam *U-greeting- *
>>
>> nava-paGkam iva arbhaka: *x. *
>> ~sv.23 Again, there is perversion of experience in regard to the
>> smallness or largeness of objects.
>>
>> ~vlm.23. A thing however little or insignificant, is taken to be too much
>> and of great importance, by the low and mean; as a handful of paddy is of
>> greater value to the little mouse than gems, and a particle of mud to the
>> contemptible frog, than the pearls under the water. (So a particle of the
>> mind is enough for the whole world).
>>
>>
>>
>> असत्या_इव स्वरूपे_ऽस्मिञ्_जगद्~आख्ये विदो भ्रमे ।
>>
>> asatyA_iva svarUpe_asmin_jagat~Akhye vido_ bhrame |
>>
>> लोकान्तराधर्म.मयी सा बृहम्गस्य भावना ॥२४॥
>>
>> lokAntarÂdharma.mayI sA bRhaMgasya bhAvanA ||24||
>>
>> .
>>
>>
>> lokAntarÂdharma.mayI sA bRhaMgasya bhAvanA *x. *
>> lokAntarÂdharma
>>
>> lokAntarA_adharma
>>
>> lokAntarA_dharma
>>
>> ~vlm.24. Again a trifle is taken as too much, by those who are ignorant
>> of its insignificance; as the learned in the error of their judgement,
>> mistake this visionary world as preparatory to their future happiness or
>> misery. (The world being nothing in reality, cannot lead to anything to
>> real good or evil).
>>
>> ~sv.24 Similarly, there is the unreal experience of this world and what
>> is known as the other-world, though all these are false.
>>
>> *AB. ... dharmAdharma... ||
>>
>> \
>>
>> इदम् हेयम् उपादेयम् इदम् इत्य्_अन्तरज्ञता ।
>>
>> idam heyam upAdeyam idam iti_antarajJatA |
>>
>> पश्य तस्य भवाय_अस्ति सर्व.ज्ञस्य_अपि मूढता ॥२५॥
>>
>> pazya tasya bhavAya_asti sarva.jJasya_api mUDhatA ||25||
>>
>> .
>>
>>
>> *such intuition you should know as the sort of feeling that is folly*
>>
>> *even in those who Know the All*
>>
>> *.*
>>
>> हा #hA -> #*heya- - *to be left or quitted or abandoned or rejected or
>> avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya‑
>> - *to be rejected or accepted • con or pro. •-• #aheya - aheyam
>> kiJcana, viv.ch.467 +
>>
>> ~sv.25 Out of all this arise false notions, such as 'This is desirable'
>> and 'This is undesirable'.
>>
>> ~vlm.25. The inward belief of something as real good, and of another as
>> positive evil, is a mistake common to the majority of mankind, and to which
>> the learned also are liable, in their conduct in this world.
>>
>>
>>
>> स.चेतनो ह्य्_अवयवी चेतत्य्_अवयवा आन्यथा ।
>>
>> sa.cetana:_ hi_avayavI cetati_avayavAni_athA |
>>
>> स्वान्तर्_एव ततम् जीवस्_त्रिजगद्_बुध्यते तथा ॥२६॥
>>
>> svAnta:_eva tatam jIva:_trijagat budhyate tathA ||26||
>>
>> .
>>
>>
>> cetati_avayavAni athA *x *
>>
>> svAnta:_eva tatam jIva: *x *
>>
>> trijagat budhyate tathA *x. *
>> ~sv.26 A sentient being experiences the existence of his own limbs within
>> himself by means of his own inner intelligence; even so, the jiva (the
>> cosmic being in this case) perceives the existence of the world of
>> diversity within itself.
>>
>> ~vlm.26. As the intelligent and embodied soul, is conscious of every part
>> of the body in which it is confined; so the enlightened living soul-jiva,
>> beholds all the three worlds desplayed within itself (as in the God Viráj).
>>
>>
>>
>> सम्विदात्म-पराकाशम् अनन्तमजमव्ययम् ।
>>
>> saMvidAtma-parAkAzam anantam ajam avyayam |
>>
>> व्योम्नो_ऽवयव-रूपाणि तस्य_इमानि जगन्ति भोः ॥२७॥
>>
>> vyomna:_avayava-rUpANi tasya_imAni jaganti bho: ||27||
>>
>> .
>>
>> saMvidAtma-parAkAzam x
>>
>> anantam ajam avyayam xx
>>
>> vyomna:_avayava-rUpANi x
>>
>> tasya_imAni jaganti bho: xxx
>>
>> ~sv.27 The infinite consciousness is unborn and divided like space; all
>> these worlds are its limbs, as it were.
>>
>> ~vlm.27. The unborn and ever lasting God, who is of the form of conscious
>> soul, extending over the infinity of space, has all these worlds, as parts
>> of his all pervading vacuous body.
>>
>>
>>
>> स.चेतनो_ऽयःपिण्डो_ऽतः क्षुर-सूच्य~आदिकम् यथा ।
>>
>> sa.cetana:_aya:piNDa:_ata: kSura-sUcyAdikam yathA |
>>
>> बुद्ध्यते बुद्ध्यते तद्वज्_जीवो_ऽज्ञस्_त्रि.जगद्-भ्रमम् ॥२८॥
>>
>> buddhyate buddhyate tadvat jIva:_ajJa:_tri.jagat-bhramam ||28||
>>
>> .
>>
>>
>> *realizes something like an arrow or a needle*
>>
>> *:*
>>
>> *in that way the **Living.jIva lacking Wisdom*
>>
>> *realizes the triple.world-delusion*
>>
>> *.*
>> ~sv.28 A sentient ball of iron may visualise within itself the potential
>> existence of a knife and a needle, etc. Even so, the jiva sees or
>> experiences within itself the existence of the three worlds though this is
>> no more than a delusion or false perception.
>>
>> ~vlm.28. The intelligent and ever living soul (of God) sees the uncreated
>> worlds deeply impressed in itself; as a rod of iron (were it endowed with
>> intelligence), would see the future knives and needles in itself.
>>
>>
>>
>>
>> *29*|o/
>> अचिच्_चिद्_वा_अपि मृत्-पिण्डः शराव~उदञ्चन~आदिकम् ।
>>
>> a.cit cit vA_api mRt-piNDa: zarAva~udaJcana~Adikam |
>>
>> यथा~अङ्ग मनुते जीवस्_तथा~अङ्ग मनुते जगत् ॥२९॥
>>
>> yathA~aGga manute jIva:_tathA~aGga manute jagat ||29||
>>
>> .
>>
>>
>> zarAvodaJcanAdikam *x *
>>
>> yathA aGga manute jIva: *x *
>>
>> tathA aGga manute jagat *x. *
>> #zarAva
>>
>> #udaJcana
>>
>> ~sv.29 Even in the insentient seed there is the potential tree with all
>> its numerous branches, leaves, flowers and fruits though not as such
>> diverse objects.
>>
>> ~vlm.29. As a clod of earth, whether endowed with intelligence or not
>> knows the seed which is hidden in it, and which it grows to vegetation
>> afterwards; so doth the ever living soul know the worlds which are
>> contained in it.
>>
>>
>>
>> चिद~अचिद्_वा_अङ्कुरो देहे वृक्षत्वम् मन्यते यथा ।
>>
>> cit~a.cit vA_aGkura:_ dehe vRkSatvam manyate yathA |
>>
>> वृक्ष-शब्दार्थ=रहितम् ब्रह्म_इदम् त्रिजगत् तथा ॥३०॥
>>
>> vRkSa-zabda~artha=rahitam brahma_idam tri.jagat tathA ||30||
>>
>> .
>>
>> cit a-cit vA_aGkura: -
>>
>>
>> dehe vRkSatvam manyate yathA –
>>
>> *thus it is thought as tree-ness in the body = *
>>
>> vRkSa-zabda~artha=rahitam –
>>
>> *apart from its meaning as "tree" = *
>>
>> brahma_idam tri.jagat tathA –
>>
>> *thus this Triple World is the brahman.Immensity. *
>> ~vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
>> tree, which it contains within its bosom; so doth the spirit of God,
>> perceive the great arbor of the world conceived in its profoundest womb.
>>
>> ~sv.30 Even so, all these worlds exist in Brahman though not as such, but
>> in an undifferentiated state.
>>
>> or not = *dehe vRkSatvam manyate yathA - *thus it is thought as
>> tree-ness in the body = *vRkSa-zabda~artha=rahitam - *apart from its
>> meaning as "tree" = *brahma_idam tri.jagat tathA - *thus this Triple
>>
>>
>>
>> चिद्_वा_अचिद्_वा यथादर्शो बिम्बितम् वा_अप्य्_अ.बिम्बितम् ।
>>
>> cit vA a.cit vA yathAdarzo_ bimbitam vA_api_a.bimbitam |
>>
>> नगरम् वेत्ति नो वा_अपि तथा ब्रह्म जगत्.त्रयम् ॥३१॥
>>
>> nagaram vetti no vA_api tathA brahma jagat.trayam ||31||
>>
>> .
>>
>>
>> yathAdarza: *as a mirror *
>>
>> bimbitam vA_api_a.bimbitam *whether reflected or unreflected *
>>
>> nagaram vetti no vA_api *a city it knows or else not *
>>
>> tathA brahma jagat.trayam *thus the brahman.Immensity – the
>> Three.Worlds. *
>> ~sv.31 In a mirror (whether you regard it as sentient or insentient) the
>> city is reflected (though you may also truthfully say that there is no such
>> reflection in the mirror) and it is seen and also not seen; such is the
>> relationship between the three worlds and Brahman.
>>
>> ~vlm.31. As the man having his sight, sees the image of something
>> reflected in a mirror, which the blind man does not; so the wise man sees
>> the world in Brahma, which the ignorant do not perceive (but think the
>> world as distinct from him).
>>
>>
>>
>> देश-काल-क्रिया-द्रव्य-मात्रम् एव जगत्.त्रयम् ।
>>
>> deza-kAla-kriyA-dravya-mAtram eva jagat.trayam |
>>
>> अहम्त्व-जगतोस्_तेन भेदो न_अस्त्य्_एतद्_आत्मनोः ॥३२॥
>>
>> ahamtva-jagato:_tena bheda:_ na_asti_etat Atmano: ||32||
>>
>> .
>>
>> deza-kAla-kriyA-dravya-mAtram eva ...
>>
>>
>> jagat.trayam *the Triple World*
>>
>> ahamtva-jagato: *of egoity **o&r world*
>>
>> tena *x*
>>
>> bheda: na_asti_etat Atmano: *xx*
>> ~vlm.32. The world is nothing except the union of the four categories of
>> time, space, action and substance; and egoism being no way distinct from
>> the predicates of the world, subsists in God who contains the whole in
>> Himself. (God is not predicable by any particular predicate; but is the
>> congeries of all the predicates taken collectively in his nature).
>>
>> ~sv.32-33 What is known as the world is nothing but time, space, motion
>> [kriyA as action in space. das....@gmail.com ] and substantiality, and
>> all these are non-different from the egosense on account of their mutual
>> interdependence.
>>
>>
>>
>> कल्पितेन_उपमानेन यद्_एतद्_उपदिश्यते ।
>>
>> kalpitena_upamAnena yat etat upadizyate |
>>
>> तत्र_उपमा~एकदेशेन उपमेय-सधर्मता ॥३३॥
>>
>> tatra_upamA~ekadezena upameya-sadharmatA ||33||
>>
>> .
>>
>>
>> yat etat upadizyate *this which is taught *
>>
>> tatra_upamA~ekadezena *x *
>>
>> upameya-sadharmatA *x.*
>> #kalpita
>>
>> #upamAna
>>
>> *upamA~ekadeza * Gerow, p153 - ekadezin
>>
>> #upameya-sadharmatA with the same common property
>>
>> ~vlm.33. Whatever lesson is inculcated to any body by means of a parable,
>> i. e. whatever thing is signified to some one by a comparison, know that
>> the simile relates to some particular property of the compared object and
>> not in all respects. (So the similitude of iron rod given to god in the
>> sruti and this book, regards only its material causality, and not its
>> insensibility with the sensible spirit of God)
>>
>>
>>
>> यद्_इदम् दृश्यते किम्चिज्_जगत् स्थावर-जङ्गमम् ।
>>
>> yat idam dRzyate kimcit jagat sthAvara-jaGgamam |
>>
>> अमुञ्चतः पराणुत्वम् जीवस्य_एतत् स्मृतम् वपुः ॥३४॥
>>
>> amuJcata: parANutvam jIvasya_etat smRtam vapu: ||34||
>>
>> .
>>
>>
>> jagat sthAvara-jaGgamam *the world both still & moving *
>>
>> amuJcata: parANutvam *x *
>>
>> jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
>> vapus.body. *
>>
>> appears as the world without undergoing any change in its own true nature.
>>
>> ~vlm.34 Whatever is seen to be moving or unmoving here in this world; is
>> the vivarta or expanded body of the living soul, without any alteration in
>> its atomic minuteness. (Nature is the body, and God the soul. Pope).
>>
>>
>>
>> सर्व.सम्वेदन-त्यागे शुद्ध-सम्स्पन्द=दे पदे ।
>>
>> sarva.saMvedana-tyAge zuddha-saMspanda=de pade |
>>
>> न मनाग्~अपि भेदो_अस्ति नि:सङ्ग~उपल-कोशवत् ॥३५॥
>>
>> na manAg~api bheda:_asti ni:saGga~upala-kozavat ||35||
>>
>> .
>>
>>
>> zuddha-saMspanda=de pade *in the clear state of totalVibration *
>>
>> ** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda
>> would be the confluence of Vibrations *
>>
>> na manAg~api bheda:_asti *– there is not a bit of difference = *
>>
>> ni:saGga~upala-kozavat *x. *
>> ~vlm.35. Leaving the intelligence aside (which is wanting in created
>> objects); and taking the force only, (which actuates all nature); we find
>> no difference of this physical force from the giver of the force.
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>> \
>>
>> यो यो नाम विकल्पांशो यत्र यत्र यथा यथा ।
>>
>> ya:_ ya:_ nAma vikalpa~aMza:_ yatra yatra yathA yathA |
>>
>> यदा यदा येन येन दीयते स* तथाइव चित् ॥३६॥
>>
>> yadA yadA yena yena dIyate sa* tathAiva cit ||36||
>>
>> .
>>
>>
>> *wherever*
>>
>> *however*
>>
>> *whenever*
>>
>> *whyever*
>>
>> *soars.up thus within Consciousness*
>>
>> *.*
>> ~vlm.36. Again whatever alteration, is produced in the motion or option
>> of anything or person, at any time or place or in any manner; is all the
>> act of that Divine Intellect.
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>> *– wherever *yathA.yathA *- however = *yadA.yadA *- whenever = *yena.yena
>> *- whyever = *dIyate sa *soars it * tathA eva cit *thus even
>> Consciousness. *
>>
>>
>>
>> *37*|o/
>> अ.चित्त्वान्_न_अस्ति मनसि सम्कल्पः ख* इव_अङ्कुरः ।
>>
>> a-cit.tvAn_na_asti manasi samkalpa: kha* iva_aGkura: |
>>
>> चित्.त्वात् तु चेतसो विद्धि चितिर्_एव_इह कल्पनम् ॥३७॥
>>
>> cit.tvAt tu cetasa:_ viddhi citi:_eva_iha kalpanam ||37||
>>
>> .
>>
>>
>> na asti manasi samkalpa: *- there is no conception in Mind = *
>>
>> khe iva aGkura: *- like a sapling in the sky = *
>>
>> cit.tvAt tu *– but with effective Consciousness = *
>>
>> cetasa: viddhi *– of affectivity know = *
>>
>> citi: eva iha kalpanam *x. *
>> #citi * 7018.037
>>
>> #cittva-m * 7018.037
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>> ~vlm.37. It is the intellect which infuses in the mind the power of its
>> option, volition, imagination and the like; because none of these can
>> spring as a sprout in the mind, which is without intelligence and without
>> an intelligent cause of it.
>>
>>
>>
>> या या_उदेति विकल्प-श्रीर्_अ-प्रबुद्ध~आशयम् प्रति ।
>>
>> yA yA_udeti vikalpa-zrI:_ a-prabuddha~Azayam prati |
>>
>> सर्वगत्वाद्_अनन्तत्वाच्_चिद्~व्योम्न: सा न सन्मयी ॥३८॥
>>
>> sarvagatvAt anantatvAt cit~vyomna: sA na sanmayI ||38||
>>
>> .
>>
>>
>> a-prabuddha~Azayam prati *x *
>>
>> sarvagatvAt anantatvAt *– thru all-pervasion & boundlessness *
>>
>> cid.vyomna: - *of the Conscious sky *=
>>
>> sA *– the (multitude) is *
>>
>> na sat.mayI *- not a mode of reality. *
>> #vikalpa-zrI
>>
>> *a-prabuddha~Azaya
>>
>> #anantatvAt
>>
>> #cid.vyomna
>>
>> ~vlm.38. Whatever desires and fancies, rise in the minds of the
>> unenlightened; are not of the nature of the positive will or decree of the
>> Divine Mind, owing to the endless variety and mutuality of human wishes.
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>>
>>
>> यथा_उदेति विकल्प.श्रीः प्रबुद्धे न_उदिता_एव सा ।
>>
>> yathA_udeti vikalpa.zrI: prabuddhe na_uditA_eva sA |
>>
>> सर्वगत्वाद्_अनन्तत्वाच्_चिद्.व्योम्नः सा न सन्मयी ॥३९॥
>>
>> sarvagatvAt anantatvAt cit~vyomna: sA na sanmayI ||39||
>>
>> .
>>
>>
>> *altho not arisen in someone awakened*
>>
>> *thru all.going.ness, unendingness*
>>
>> *it is conscious sky*
>>
>> *not a mode of Being*
>>
>> *.*
>> ~vlm.39. The desires rising in the minds of the enlightened, are as they
>> were no desires and never had their rise; because.--
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>>
>>
>> सर्व.सम्कल्प=कलना सत्या इत्य्_आबालम् अक्षतम् ।
>>
>> sarva.samkalpa=kalanA satyA iti_AbAlam akSatam |
>>
>> स्वप्न~आदाव्_अनुभूतो_अन्तर्_अर्थ: केनापि_लभ्यते ॥४०॥
>>
>> svapna~AdAu_anubhUta:_anta:_artha: kena_api_labhyate ||40||
>>
>> .
>>
>>
>> iti_AbAlam akSatam *x *
>>
>> svapna~AdAu_anubhUta:_antar - *in states like dream experienced* =
>>
>> artha: *something *
>>
>> kenApi_labhyate -
>>
>> *by whomever is it got? *
>> ~vlm.40. All thoughts and desires being groundless, they are as false as
>> the idle wishes of boys; for who has ever obtained the objects of his
>> dream? (or that he has beheld in his dream)?
>>
>> ~sv. It appears to be that which one conceives it to be at a particular
>> time and place. All these apparent appearances arise in the mind as
>> notions; mind itself is nothing but consciousness. Hence, the appearances
>> arise in the mind as notions; mind itself is nothing but consciousness.
>> Hence, the appearance is false and not real.
>>
>>
>>
>> सम्कल्पो वासना जीवस्_त्रयो_अर्था लिखिताश्_चिता ।
>>
>> samkalpa:_ vAsanA jIva:_traya:_arthA likhitA:_citA |
>>
>> सो_अनुभूतो_अप्य्_अ-सत्यः स्याद्_असत्यस्य_एव नो सतः ॥४१॥
>>
>> sa:_anubhUta:_api_a-satya: syAt asatyasya_eva no sata: ||41||
>>
>> .
>>
>>
>> vAsanA *– Imprint *
>>
>> *Living.jIva: *
>>
>> *three things written by Consciousness *
>>
>> traya: arthA: likhitA: citA *x *
>>
>> sa: anubhUta: api –* tho it is experienced = *
>>
>> a-satya: syAt *unreal it would be *
>>
>> asatyasya_eva na~u sata: *tho there are no realities in the unreal. *
>> ~vlm.41. Sankalpa with its triple sense of thought, desire and
>> imagination, is impressed by the intellect on the living soul (which is the
>> image of God) from its past reminiscence; and though we have a notion of
>> this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not
>> so the original Intellect, which both real and substantial.
>>
>> ~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
>> living being (jiva) are non-different from the infinite consciousness; even
>> if they are experienced, they are still unreal except as the one reality
>> which is the infinite consciousness. Therefore, when the unreal notion is
>> done away with, there is emancipation or moksa.
>>
>> written by Consciousness *traya: arthA: likhitA: citA *x *sa: anubhUta:
>> api –* tho it is experienced = *a-satya: syAt *unreal it would be *asatyasya_eva
>> na~u sata: *tho there are no realities in the unreal. *
>>
>>
>>
>> *42*|o/
>> अ.सत्यता~अभिधम् सत्यम् मुक्त* एव भवेच्_छिवः ।
>>
>> a.satyatA~abhidham satyam mukta* eva bhavet ziva: |
>>
>> स~आतिवाहिक.देह=एक-परिक्षय-विकासवान् ॥४२॥
>>
>> sa~AtivAhika.deha=eka-parikSaya-vikAsavAn ||42||
>>
>> .
>>
>> unrealness = *
>>
>> mukta: eva bhavet ziva: *- let it be free, let it be shiva = *
>>
>> sa~AtivAhika.deha=eka-parikSaya-vikAsavAn *- *
>>
>> *w the Traveler.body=one.* *disappearance*~e*xpansion-ous. *
>> ~vlm.42. He who is freed from the error of taking the unreal world for
>> real, becomes as free as the god Siva himself; and having got rid of the
>> corporeal body, becomes manifest in his spiritual form.
>>
>> ~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
>> living being (jiva) are non-different from the infinite consciousness; even
>> if they are experienced, they are still unreal except as the one reality
>> which is the infinite consciousness. Therefore, when the unreal notion is
>> done away with, there is emancipation or moksa.
>>
>>
>>
>> जगन्ति वातैर्_उह्यन्ते व्योम्नि शाल्मलि-तूल्यवत् ।
>>
>> jaganti vAtai:_uhyante vyomni zAlmali-tUlyavat |
>>
>> न_उह्यन्ते च_उपलानि_इव न च सन्त्य्_एव कल्पनात् ॥४३॥
>>
>> na_uhyante ca_upalAni_iva na ca santi_eva kalpanAt ||43||
>>
>> .
>>
>>
>> *in the world's winds thru the spacious sky*
>>
>> *like wisps from a cotton.tree*
>>
>> *yet *
>>
>> *like stones *
>>
>> *they do not fly*
>>
>> *nor are they only from imagining*
>>
>> *.*
>> ~vlm.43. The imagination of the ignorant, whirls about the worlds, as the
>> wind hurts the flying cotton in the air; but they appear to be as unmoved
>> as stones to the wise, who are not led away by their imagination.
>>
>> ~sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
>> living being (jiva) are non-different from the infinite consciousness; even
>> if they are experienced, they are still unreal except as the one reality
>> which is the infinite consciousness. Therefore, when the unreal notion is
>> done away with, there is emancipation or moksa.
>>
>> *– in the spacious sky = *zAlmali-tUlyavat *– like wisps from the
>> cotton.tree = *na uhyante ca upalAni iva *– yet like stones they do not
>> fly = *na ca santi eva kalpanAt *– nor are they only from imagining. *
>>
>>
>>
>> *44*|o/
>> इत्य्_अस्मिन्.न्_अखिल-पदार्थ=सार्थ-कोशे
>>
>> iti_asmin*_akhila-padArtha=sArtha-koze
>>
>> व्योमन्य्_अप्य्_अतिवितते जगन्ति सन्ति ।
>>
>> vyomani_api_ati.vitate jaganti santi |
>>
>> अन्योन्यम् परिमिलितानि कानिचिच्_च
>>
>> anyonyam pari.militAni kAnicit ca
>>
>> न_अन्योन्यम् परिमिलितानि कानिचिच्_च ॥४४॥
>>
>> na_anyonyam parimilitAni kAnicit ca ||44||
>>
>> .
>>
>>
>> asmin *– here in this = *
>>
>> akhila-padArtha=sArtha-koze *– *
>>
>> *i *akhila-padArtha=sArtha-koza* = *
>>
>> vyomani api - *tho in the vastly spacious sky*
>>
>> jaganti santi *– worlds are = *
>>
>> anyonyam parimilitAni kAnicit ca *x *
>>
>> na anyonyam parimilitAni kAnicit ca *- and not intermixed anyhow. *
>>
>> #mil -> #parimil -> #*milita‑* - having come together (like an assembly,
>> (instr.) S3is3. ; met from all sides Prasannar.
>>
>> ~vlm.44. So there are multitudes of worlds, amidst many other things in
>> the vast womb of vacuum which nobody can count; some of which are united
>> with one another in groups, and others that have no connection with
>> another.
>>
>> ~sv. However, one cannot truly say that these worlds are wafted in air
>> here and there, for all these are but false notions with the infinite
>> consciousness as their substratum and sole reality.
>>
>>
>>
>> सर्वत्वात् परमचितेर्_अनन्त-रूपाण्य्_
>>
>> sarvatvAt paramacite:_ananta-rUpANi_
>>
>> आरम्भ-प्रचुर-दिगन्त-सम्भृतानि ।
>>
>> Arambha-pracura-diganta-sambhRtAni |
>>
>> लोल~अम्बु~उदर-पुर-बिम्ब-भङ्गुराणि
>>
>> lola~Ambu~udara-pura-bimba-bhaGgurANi
>>
>> स्व~अन्तःस्थ~अ.विरल=महापुर~उपमानि ॥४५॥
>>
>> sva~anta:stha~A.virala=mahApura~upamAni ||45||
>>
>> .
>>
>>
>> *thru the Allness *
>>
>> parama-cite: *- *
>>
>> *of absolute Consciousness = *
>>
>> ananta-rUpANi *– *
>>
>> *endless forms = *
>>
>> Arambha-pracura-diganta-sambhRtAni *– *
>>
>> *activity*~A*bounding*-diganta-*collected *
>>
>> lola~Ambu~udara-pura-bimba-bhaGgurANi *– *
>>
>> thm *playing*-*water*~udara-pura-bimba-*transitory = *
>>
>> sva~anta:stha~A.virala=mahApura~upamAni - thm *set within yourself
>>
>> endless forms and actions, filling the vast space of infinity, some of
>> which are as transcient as rain drops or bubbles in air and water, which
>> quickly burst out and disappear; and others appearing as the great cities
>> (of gods &c), situated in the heart of the Infinite one.
>>
>> ~sv. However, one cannot truly say that these worlds are wafted in air
>> here and there, for all these are but false notions with the infinite
>> consciousness as their substratum and sole reality.
>>
>> #sambhRta
>>
>>
>> time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam
>> ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here
>> and there) -> #viralatA – scarceness • #viralatvam – scarcity +
>>
>>
>>
>> सस्थैर्याण्य्_अपि सततम् क्षण-क्षयाणि
>>
>> sa.sthairyANi_api satatam kSaNa-kSayANi
>>
>> व्यक्त~अक्षाण्य्_अपि सततम् निमीलितानि ।
>>
>> vyakta~AkSANi_api satatam ni.mIlitAni |
>>
>> सालोकान्य्_अपि परितस्_तमो~वृतानि
>>
>> sAlokAni_api parita:_tama:~vRtAni
>>
>> चिद्रूप~अर्णव-लहरी-विवर्तनानि ॥४६॥
>>
>> cit.rUpa~arNava-laharI-vivartanAni ||46||
>>
>> .
>>
>>
>> satatam kSaNa-kSayANi *– constantly fragmenting = *
>>
>> vyakta~AkSANi api *– though eye-perceptible = *
>>
>> satatam nimIlitAni *– totally open = *
>>
>> sa~AlokAni api *– tho luminous = *
>>
>> parita: tamo-vRtAni *x *
>>
>> cidrUpa~ArNava-laharI-vivartanAni *– Consciousness*.*form*-*ocean*-
>> *billow*~A*ppearances. *
>> ~vlm.46. Some of these are as durable as rocks, and others are
>> continually breaking and wearing out; some appearing as bright as with
>> their open eyes, and others as dark as with their closed eyelids; some of
>> these are luminous to sight and others obscured under impenetrable
>> darkness; thus the bosom of the intellect resembling the vast expanse of
>> the ocean, is rolling on with the waves of creation to all eternity.
>>
>> ~sv. However, one cannot truly say that these worlds are wafted in air
>> here and there, for all these are but false notions with the infinite
>> consciousness as their substratum and sole reality.
>>
>> favourite doctrine of the vedAntins according to whom the whole visible
>> world is a mere illusion—an unreal and illusory appearance—while brahman or
>> Supreme Spirit is the only real entity • as a serpent (सर्प) is a
>> vivarta of a rope (रज्जु), so is the world a vivarta of the real entity
>> brahman, and the illusion is removed by *vidyA or true knowledge *MW •:•
>> "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads
>> nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned
>> it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha
>> have been mentioned in *yv.FM *at many places, had its author been
>>
>>
>>
>> पृथक्.स्थितानि व्यतिमिश्रितानि जलानि च_एव_अम्बु.निधौ नदीनाम् ।
>>
>> pRthak.sthitAni vi.ati.mizritAni jalAni ca_eva_ambu.nidhau nadInAm |
>>
>> तार~अर्क-चन्द्र-ग्रह-मण्डलानाम् सम~उदितानाम् नभसि_इव भास: ॥४७॥
>>
>> tAra~arka-candra-graha-maNDalAnAm sama~uditAnAm nabhasi_iva bhAsa: ||47||
>>
>> .
>>
>>
>> *:*
>>
>> *the waters of the rivers fill the ocean*
>>
>> *the Mandala of stars, suns, moons, and planets*
>>
>> *together*
>>
>> *make the sky's illumination*
>>
>> *.*
>> ~vlm.47. Some though set apart are continually tending towards another;
>> as the waters of distant rivers are running to mix with those of seas and
>> ocean; and as the luminous bodies of heaven, appearing together to brighten
>> its sphere.
>>
>> *jd.47 - पृथक्स्थितानि pRthak sthitAni separate-stationed And even set
>> apart - व्यतिमिश्रितानि vi. thoughout ~ati. thoroughly mizritAni mixed
>> mixed.together - जलानि चैवाम्बुनिधौ jalAni ca eva ambunidhau– in the
>> water-holding ocean - नदीनाम् । nadInAm | of rivers -
>> तारार्कचन्द्रग्रहमण्डलानां tAra~Arka-candra-graha-maNDalAnAm of the
>> Mandala of stars, suns, moons, and planets - समोदितानां sama~uditAnAm
>> arisen~Alike in Sameness - नभसीव भासः nabhasi iva bhAsa: like
>> illumination in the spacious sky.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant _sarga/canto Number, e.g.
>>
>> *+*
>>
>> *The complete YVFiles*,
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>>
>>
>> DAILY READINGS st 10 February
>>
>>
>>
>> fm5010 2.fb10 The SunKing Rises .z30
>>
>>
>> https://www.dropbox.com/s/dh7sl6wi78ix3z7/fm5010%202.fb10%20The%20SunKing%20Rises%20.z30.docx?dl=0
>>
>> fm7019 3.fb10 virAT, the Creative brahmA .z39
>>
>>
>> https://www.dropbox.com/s/7220igrktzmqmhw/fm7019%203.fb10%20virAT%2C%20the%20Creative%20brahmA%20.z39.docx?dl=0
>>
>> fm1027 1fb09-10 Obstructions to Freedom .z41
>>
>>
>> https://www.dropbox.com/s/omrzmtwonz5gncw/fm1027%201fb09-10%20Obstructions%20to%20Freedom%20.z41.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया~इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>>
>> +++
>>
>> --
>> You received this message because you are subscribed to the Google Groups
>> "yoga vasishtha" group.
>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to yoga-vasishth...@googlegroups.com.
>> To post to this group, send email to yoga-va...@googlegroups.com.
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/102a977d-f947-4710-8fc6-5bc509000d47%40googlegroups.com
>> .
Jiva Das
FM7018 CONCEPTION IN CONSCIOUSNESS 3.FB07.09 .z47
स्व.संकल्प.अन्तर.स्थैर्यम् मृtir इत्य् अभिधीयते ॥७।१८।१॥
sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दिg.वातैः सरिd.बिम्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
उपरि.उपry अन्त rax तः कदली.दल.पीठवत् ।
upari.upari antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
राम उवाच ।
rAma* uvAca |
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।०४॥
na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
प्राणस्य अभ्यन्तरे चित्तम् चित्तस्य अभ्यन्तरे जगत् ।
prANasya abhyantare cittam cittasya abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
मृते पुंसि नbho.वाtair मिलन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
सरिj.जlair इव अम्भोधि.जलाny आत्म.द्रुतानि हि ॥७।१८।०६॥
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
इtaz चेtaz च यान्ति इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api ||7|18|07||
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
सर्वा एव दिशः पूर्णाः पश्यामि इमाः समन्ततः ॥७।१८।०८॥
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पुro मन्दर.मेरवः ॥७।१८।०९॥
buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
ख.वाते 'न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जगत् विद्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
ख.वातैः स्व.समाः प्राणा य thox ह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
उह्यन्ते वै तथा एतानि तd.आङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni ambara.Urvi.Adi.vRndAni trijaganti api |
उह्यन्ते वा अप्य् अरूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
सर्वत्र सर्वदा सन्ति सु.सूक्ष्माNy एव खाद् अपि ।
sarvatra sarvadA santi su.sUkSmANi eva khAt api |
कल्पना.मात्र.सारत्वाn न च उह्यन्ते मनाg अपि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु तेSv अलम् ।
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
प्रतिबिम्बम् पुरान्य् इव पुरःप्राण.सरिd.रये ।
pratibimbam purANi iva pura:prANa.sarit.raye |
अरूढान्य् अपि च उह्यन्ते रूढान्य् अपि च न एव च ॥७।१८।१६॥
arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
कुम्भे देश.आन्तरे नीते यथा अन्तर् व्योम्नि न अन्यता ।
kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
स्पन्दन.आदि.मये चित्ते तथा एव त्रि.जगd.भ्रमे ॥७।१८।१८॥
spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
ittham na san jagat bhrAnti: asatyA eva uditA iva te |
न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
यदि वा अपि उदिते वातैः तत्.तद् अस्या* न लक्ष्यते ।
yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
तd.अन्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
yathA yojana.vistIrNam laghau sadma anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
वस्तु.अल्पम् अप्य् अतिबृहत्.लघु.सत्त्व* हि मन्यते ।
vastu.alpam api atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
असत्या इव स्वरूपे अस्मिन् जगd.आख्ये विदः भ्रमे ।
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
इदम् हेयम् उपादेयम् इदम् इत्य् अन्तरज्ञता ।
idam heyam upAdeyam idam iti antarajJatA |
पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
स.चेतन hy अवयवी चेतty अवयवान्य् अथा ।
sa.cetana* hi avayavI cetati avayavAni athA |
स्वान्त एव ततम् जीvas त्रिजगत् बुध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
व्योmno 'वयव.रूपाणि तस्य इमानि जगन्ति भोः ॥७।१८।२७॥
vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
स.चेतनः अयःपिNDo 'तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्वत् जीvo 'jJas त्रि.जगd.भ्रमम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
अचिच् चित् वा अपि मृत्.पिण्डः शरा vox दञ्चन.आदिकम् ।
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जीvas तथा.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
चिd.अचित् वा अङ्कुरः देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
चित् वा अचित् वा यथादर्शः बिम्बितम् वा अप्य् अबिम्बितम् ।
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
अहम्त्व.जगtos तेन भेdo न अsty एतत् आत्मनोः ॥७।१८।३२॥
ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
कल्पितेन उपमानेन यत् एतत् उपदिश्यते ।
kalpitena upamAnena yat etat upadizyate |
तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
य dix दम् दृश्यते किम्चित् जगत् स्थावर.जङ्गमम् ।
yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य एतत् स्मृतम् वपुः ॥७।१८।३४॥
amuJcata: parANutvam jIvasya etat smRtam vapu: ||7|18|34||
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
न मनाg.अपि भेdo अस्ति निःसङ्ग.उपल.कोशवत् ॥७।१८।३५॥
na manAk.api bheda: asti ni:saGga.upala.kozavat ||7|18|35||
yo yo नाम विकल्प.अंzo यत्र यत्र यथा यथा ।
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA |
यदा यदा येन येन दीयते स तथा एव चित् ॥७।१८।३६॥
yadA yadA yena yena dIyate sa* tathA eva cit ||7|18|36||
अ.चित्त्वाn न अस्ति मनसि संकल्पः ख इव अङ्कुरः ।
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: |
चित्त्वात् तु चेतso विद्धि चिति एव इह कल्पनम् ॥७।१८।३७॥
cittvAt tu cetasa: viddhi citi* eva iha kalpanam ||7|18|37||
या yox देति विकल्प.zrIr अ.प्रबुद्ध.आशयम् प्रति ।
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३८॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
य thox देति विकल्प.श्रीः प्रबुद्धे न उदि taix व सा ।
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA |
सर्वगत्वाद् अनन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
सर्व.संकल्प=कलना सत्या इत्य् आबालम् अक्षतम् ।
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam |
स्वप्न.आdAv अनुभूतो ऽन्त rax र्थः केन अपि लभ्यते ॥७।१८।४०॥
svapna.AdAu anubhUta: antar artha: kena api labhyate ||7|18|40||
संकल्पः वासना जीvas त्रyo अर्था लिखिtAz चिता ।
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA |
सो ऽनुभूतो ऽpy असत्यः स्याद् असत्यस्य एव नो सतः ॥७।१८।४१॥
sa: anubhUta: api asatya: syAt asatyasya eva no sata: ||7|18|41||
असत्यता.अभिधम् सत्यम् मुक्त एव भवे cchix वः ।
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
जगन्ति वाtair उह्यन्ते व्योम्नि शाल्मलि.तूल्यवत् ।
jaganti vAtai: uhyante vyomni zAlmali.tUlyavat |
न उह्यन्ते च उपलानि इव न च सnty एव कल्पनात् ॥७।१८।४३॥
na uhyante ca upalAni iva na ca santi eva kalpanAt ||7|18|43||
इत्य् अस्मिन् अखिल.पदार्थ=सार्थ.कोशे
iti asmin akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् अति.वितते जगन्ति सन्ति ।
vyomani api ati.vitate jaganti santi |
अन्योन्यम् परि.मिलितानि कानिचिच् च
anyonyam pari.militAni kAnicit ca
न अन्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
na anyonyam parimilitAni kAnicit ca ||7|18|44||
सर्वत्वात् परमचिter अनन्त.रूपान्य्
sarvatvAt paramacite: ananta.rUpANi
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
लो laax म्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तः sthaax विरल=महापु rox पमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
स.स्थैryANy अपि सततम् क्षण.क्षयाणि
sa.sthairyANi api satatam kSaNa.kSayANi
व्यक्त.आक्षाNy अपि सततम् नि.मीलितानि ।
vyakta.AkSANi api satatam ni.mIlitAni |
सालोकान्य् अपि परिtas तmo.वृतानि
sAlokAni api parita: tama:*vRtAni
चिd.रूप.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
पृथक्.स्थितानि vyaति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च एव अम्बु.निधौ नदीनाम् ।
jalAni ca eva ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi iva bhAsa: ||7|18|47||
@@@
fm7018
oॐm
FM.7.18
CONCEPTION IN CONSCIOUSNESS
VASISHTHA said—
मरणम् सर्वनाशात्म न कदाचन विद्यते । स्वसंकल्पान्तरस्थैर्यम् मृतिरित्यभिधीयते ॥७।१८।१॥
maraNa.m sarva.nAza.Atma na kadAcana vidyate sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate
.
Death, that devastating soul, is not.anywhen seen.to.be
:
Urself
as a Conception settled within
might be styled
"death"
.
*maraNa.dying
.m
*sarva.every/all
*nAz.destruction.a.
*Atma.self. –
dying of an all.destroying nature (of complete destruction sam) =
na kadAcana vidyate
is not known anywhen =
svasaMkalpa.Antara.sthairyam
establishment in an interior self.conceit =
mRtir ity abhidhIyate .
is to be known as "death"
.
*sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or total dissolution of the body together with the mind, soul and egoism; but it is the creation of the inward imagery of the mind, that is called its quietus.
*vwv.925/1a. Death is not, at any time, of the nature of complete destruction.
पश्येमे पुर उह्यन्त इव मन्दरमेरवः । अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत् ॥७।१८।२॥
pazya ime pura* uhyanta* iva mandara.merava: arUDhA* api dik.vAta.i: sarit.bimbita.zailavat
.
look.at these mountains that seem to arise before you
—Churnstick Mountain & Mount.Meru—
they might be borne by the four winds—or merely hills reflected in a stream
.
*vlm. … they are not carried to and fro to every body, but are reflected in the minds, of all like the flying clouds of autumn in the water of a river.
उपर्युपर्यन्तरतः कदलीदलपीठवत् । श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
upari.upari antar ata: kadalI.dala.pIThavat zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA:
.
it's like the continuity of coatings in a plantain tree:
sheathed yet unsheathed in the sky, constructions are situate together
.
upari.upari antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA:
.
*vlm.3. These creations are placed over and above and below and under one another, like the coatings of a plantain tree; and they are either in contact with or detached from one another like clouds in the sky.
RAAMA said—
पश्य मे पुर उह्यन्त इति वा क्यार्थमक्षतम् । न किम्चिदवगच्छामि यथावन्मुनिनायक ॥७।१८।४॥
pazya me pura* uhyanta* iti vAkya.artham akSatam na kiMcit ava.gacchAmi yathAvan muni.nAyaka
.
pazya.see!/know! me.my/mine puras uhyante iti vaakyaartha.m akSata.m –
the meaning of these words entirely na.no/not kiMcit avagacchaami yathaava.n, muni.naayaka I don't understand at.all in this way, Lord of munis.
.
puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan muni.nAyaka
.
*sv.4.5 There is mind within prANa or life.force, and the world exists in the mind.
*vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of what you say by the words "Look at these flying sights" and therefore I beg to you to explain this clearly unto me.
प्राणस्याभ्यन्तरे चित्तम् चित्तस्याभ्यन्तरे जगत् । विद्यते विविधाकारम् बीजस्यान्तरिव द्रुमः ॥७।१८।५॥
prANasya abhyantare cittam cittasya abhyantare jagat vidyate vividha.AkAram bIjasya antar iva druma:
.
chitta.Affection is within the prANa.Air
the world is within the Affection
:
it is known as a variety of formations
like the tree inside the seed
.
*prANa.Breath/life
..x.sya abhyantara.x.e citta.x.m citta.x.sya abhyantara.x.e jagat.x. | vidyat.x.e vividha.x.AkAra.form/shape/figure.x.m of/for the bIja.seed.x.sya antar.within/inner iva.like/as.if druma.tree.x.:
.
prANasya abhyantare cittam
cittasya abhyantare jagat |
vidyate vividha
.
*vlm. Know Ráma, that the life contains the mind, and the mind is the container of the worlds within it; as there are various kinds of trees and their several part, contained in the bosom of a small berry. (And this is meant by one thing being contained within another).
मृते पुंसि नभोवातैर् मिलन्ति प्राणवायवः । सरिज्जलैरिवाम्भोधिजलान्यात्मद्रुतानि हि ॥७।१८।६॥
mRte puMsi nabha:vAta.i: milanti prANa.vAyava: sarit.jala.i: iva ambhodhi.jalAni Atma.druta.ani hi
.
mRte puMsi
When a man is dead
nabho.vAta.i: with the sky.Airs./.Space.Airs .
milanti prANa.vAyava: the prANa Airs come.together .
sarij.jala.i: iva as with the stream.waters .
ambhodhi.jala.ani the sea.waters .
Atma.druta.ani hi
are indeed self.flowing.
.
mRte puMsi nabha:vAta.i: milanti prANa.vAyava: |
sarit.jala.i: iva ambhodhi.jalAni Atma.druta.ani hi
.
*AB. *
*vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed of mental impressions is declared as jIva (or the individual soul). When the man is dead, the vital airs are united with the atmospheric airs.
*sv.6 At the time of death, this prANa leaves the body and enters into space.
*vlm.6. After a man is dead, his vital airs fly to and unite with the etherial air; as the liquid water of streams flows to and mixes with the main ocean. (This is by attraction of things of the same kind).
इतश्चेतश्च यान्तीव तेषामन्तर्जगन्त्य लम् । व्योमवातविनुन्नानाम् संकल्पैकात्मकान्यपि ॥७।१८।७॥
ita: ceta: ca yAnti iva teSAm antar.jaganti alam vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api
.
itaz cetaz ca – here & there
yAnti iva they seem to come
teSAm antar.jaganti alam their inner.worlds enuf
vyoma.vAta.vinunnAnAm of sky.wind.driven
saMkalpa.eka.AtmakAni api even conceptions of a single self.
.
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api
.
*sv.7 It is wafted here and there by the cosmic air.
*vlm.7. The winds of heaven then disperse on all sides, his vital airs together with the imaginary worlds of his life time, which subsisted in the particles of his vital breath.
##nud . #vinud . #vinunna . driven asunder, &c • stricken, hurt, wounded, mbh. • muddied (by water), prAvRT.ogha.vinunnena, y5084.015. • = #pAtita .
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavana.i: sphurat saMkalpa.garbhita.i: |
सर्वा एव दिशः पूर्णाः पश्यामि इमाः समन्ततः ॥७।१८।८॥
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|8||
.
saprANavAto: pavana.i:
sphurat.saMkalpa.garbhita.i:
sarvA: eva diza: pUrNA: . all of the directions are full
pazyAmi imA: samantata: . I see these everywhere
.
*vwv.944/8. All the directions are just filled with winds accompanied by vital airs pregnant with throbbing minds (or thoughts). I see these all around.
*vlm.8. I see the winds of heaven, bearing away the vital airs, together with their contents of the imaginary worlds; and filling the whole space of air with vital breath on all sides.
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
अत्रैते पश्य पश्यामि संकल्प.जगताङ्गणे । बुद्धिदृष्ट्या समुह्यन्ते पुरो मन्दरमेरवः ॥७।१८।९॥
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe | buddhi.dRSTyA samuhyante pura: mandara.merava:
.
atra ete pazya pazyAmi . here these, see, I see =
saMkalpa.jagatA w conceptual world
aGgaNe
buddhi.dRSTyA . w the eye of the Intellect
samuhyante . they are gathered
puras before
mandara.merava: . the mandara and meru mountain.ranges
.
*vlm.9. I see the Meru and mandAra Mountains, wafted with the imaginary worlds before me; and you also will observe the same, before the sight of your understanding. (The whole vacuum teeming with life).
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden within them filling the entire space. I see them here in front of me with my inner eye of intelligence.
#aGg . #aGga . #aGgana .n.. (>aGg q.v.), the act of walking; place to walk in, yard, court, area • #aGganA .f.. "a [leggy] woman with well.rounded limbs", or any woman or female. MW • (in astron.) Virgo; the female elephant of the north. . y7018.009
ख.वाते 'न्तर् मृत.प्राणाः प्राणाना max न्तरे मनः ।
मनसो ऽन्तर् जगत् विद्धि तिले तैल mix व स्थितम् ॥७।१८।१०॥
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
.
the prANas of the dead are in the Space.Wind
:
Mind is in the prANas
.
know the world to be within the Mind
like oil in sesame seed
.
kha.vAte antar mRta.prANA: .
in the Space.wind are the prANas of the dead = prANAnAm antare mana: . mind is within the prANas = manaso antar jagad viddhi . know the world as within the mind = tile tailam iva sthitam . as oil is situate in sesame seed.
.
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
manasa: antar jagat viddhi tile tailam iva sthitam
.
*sv.10 The air in the entire space is filled with the prANas of the departed ones. Mind exists in those prANas. And the world exists within the mind like oil in seeds.
*vwv.945/10. Within the atmospheric air, the vital airs of the dead exist. In the interior of the vital airs, the mind exists. Know the world as existing within the mind like oil in the sesamum seed.
*jd.10 . kha.vAte antar mRta.prANA: . in the Space.wind are the prANas of the dead = prANAnAm antare mana: . mind is within the prANas = manaso antar jagad viddhi . know the world as within the mind = tile tailam iva sthitam . as oil is situate in sesame seed.
ख.वातैः स्व.समाः प्राणा यथा उह्यन्ते मनोमयाः ।
उह्यन्ते वै त thaix तानि तd.आङ्गानि जग ntyax पि ॥७।१८।११॥
kha.vAta.i: sva.samA: prANA* yathA uhyante manomayA: |
uhyante vai tathA eta.ani tat.AGga.ani jaganti api ||7|18|11||
.
kha.vAta.i: .
by the kha.Space.winds = sva.samA: prANA: . the self.same prANas = yathA uhyante manomayA: . as Mind.constructs they.travel = uhyante vai tathA eta.ani . indeed they.travel thus = tad.AGga.ani jaganti api . as That.limbs they go ./. in this world.
by the kha.Space.winds =
sva.samA: prANA: . the self.same prANas =
yathA uhyante manomayA: . as Mind.constructs they.travel =
uhyante vai tathA eta.ani . indeed they.travel thus =
tad.AGga.ani jaganti api . as That.limbs they go ./. in this world.
*vlm.11. As the etherial airs bear the victal airs, which are of the same kind with them, (both being airy substances); so are the vital breaths accompanied with practicles of the mind.(which is equally an airy substance also), these again bear the pictures of the worlds in them, as if they are ingrafted upon them.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
*jd.11 . kha.vAta.i: . by the kha.Space.winds = sva.samA: prANA: . the self.same prANas = yathA uhyante manomayA: . as Mind.constructs they.travel = uhyante vai tathA eta.ani . indeed they.travel thus = tad.AGga.ani jaganti api . as That.limbs they go ./. in this world.
सभूतान्यम्बरोर्व्यादिवृन्दानि त्रिजगन्त्यपि । उह्यन्ते वाप्यरूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
sa.bhUtAni ambara.Urvi.Adi.vRnda.ani trijaganti api uhyante vA api arUDha.ani pura: sarvatra gandhavat
.
with the beings =
ambara.Urvy.Adi.vRnda.ani . thronging the sky and earth =
trijaganty api . in the Triple Worlds =
uhyante vA api arUDha.ani . they travel and do not stand.still =
pura: sarvatra gandhavat . like perfume spreading everywhere.
*jd.12 . sa.bhUta.ani . with the beings = ambara.Urvy.Adi.vRnda.ani . thronging the sky and earth = trijaganty api . in the Triple Worlds = uhyante vA api arUDha.ani . they travel and do not stand.still = pura: sarvatra gandhavat . like perfume spreading everywhere.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space, all these worlds are wafted in the mind, like the scent of flowers is wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds with the earth and ocean, all which are borne in it, as the different odors are borne by the winds.
*AB. … arUDha.ani adRDha.ani | apratiSTha.ani iti yAvat ||7|18|
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन । पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
ta.ani buddhyA eva dRzyante na dRSTyA raghunandana | pura: saMkalpa.rUpANi sva.svapna.pura.pUravat
.
ta.ani buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi sva.svapnapura.pUravat
.
ta.ani buddhyA eva dRzyante
na dRSTyA raghunandana
pura: saMkalpa.rUpANi
sva.svapnapura.pUravat
.
*vlm.13. All these are seen in the sight of the understanding, and not by the vision of the visual organs; they are the portraiture of our imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these physical eyes, O Raama.
सर्वत्र सर्वदा सन्ति सुसूक्ष्माण्येव खादपि । कल्पना.मात्र.सारत्वान्न चोह्यन्ते मनागपि ॥७।१८।१४॥
sarvatra sarvadA santi su.sUkSmANi eva khAt api | kalpanA.mAtra.sAratvAt na ca uhyante manAk api
.
sarvatra –
everywhere = sarvadA . everywhen = santi . they are = su.sUkSmANi eva khAt api – even more subtle than kha.Sky = kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining = na ca uhyante manAg.api . they are not borne even a bit.
everywhere
everywhen
santi . they are =
su.sUkSmANi eva khAt api – even more subtle than kha.Sky =
kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining =
na ca uhyante manAg.api . they are not borne even a bit.
*vlm.14. There are many other things, more subtile than the visible atmosphere, and which owing to their existence in our desire or fancy only, are not borne upon the wings of the winds as the former onces: (Though it is said in ordinary speech, that our desires and fancies are borne by our internal humour of váyu or wind).
*sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
*jd.14 . sarvatra . everywhere = sarvadA . everywhen = santi . they are = su.sUkSmANi eva khAt api – even more subtle than kha.Sky = kalpanA.mAtra.sAratvAt – thru their essence as modes of imagining = na ca uhyante manAg.api . they are not borne even a bit.
तान्येव दृढभावत्वात्स्वेषु लोकेषु तेष्वलम् । सत्यान्येव चिदम्शस्य सर्वगत्वाद्भवानिव ॥७।१८।१५॥
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva
.
ta.ani eva – those eva =
dRDha.bhAvatvAt – from solid being.ness =
sveSu lokeSu teSu alam – i these or own worlds also =
satyAni eva – are real =
cit.aMzasya – of a bit of Consciousness =
sarva.gatvAt – thru omnipresence =
bhavAn iva . like states of being.
.
*vlm. But there are some certain truths, which are derived from the intellect, and are called intellectual principles, which have the power to cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue and vice). (These are the immutable principles of right and wrong, abiding in and proceeding from the intellect).
*sv. These worlds exist everywhere at all times. They are subtler than even space for they are of the nature of the essence of notions. Hence in fact they are not wafted nor moved from one place to another. But to each jIva (which is composed of the prANa, mind and notion combined) the notion it entertains of the world of its own creation is real, for that jIva firmly believes in the substantiality of that creation.
प्रतिबिम्बम् पुराणीव पुरःप्राणसरिद्रये । अरूढान्यपि चोह्यन्ते रूढान्यपि च naix व च ॥७।१८।१६॥
pratibimbam purANi iva pura:prANa.sarit.raye arUDhANi api ca uhyante rUDhAni api ca na eva ca
.
pratibimbam
purANi iva
pura:prANa.sarit.raye –
i pura:prANa.sarit.raya =
arUDhANi api ca
uhyante – they flow =
rUDha.ani api ca na eva ca
.
*vlm.16. Again our desires are as the shadows of cities, floating on the stream of life; and though the current of life is continually gliding away, yet the shadowy desires whether successful or not, ever remain the same. (Lit; are never carried away by the current).
*sv.16.17 When the objects on the bank of a fast.flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
सौरभाणि समुह्यन्ते वाताङ्गस्थानि राघव । जगन्ति प्राणसंस्थानि व्योमात्मकमयानि तु ॥७।१८।१७॥
saurabhANi samuhyante vAta.aGga.stha.ani rAghava jaganti prANa.saMstha.ani vyoma.Atmaka.maya.ani tu
.
saurabhANi . fragrances
samuhyante
vAta.AGga.stha.ani
, rAghava,
jaganti prANa.saMstha.ani
vyoma.Atmaka.maya.ani tu + but the spacious sky in the mode of selflings
...
*vlm.17. The vital breath carries its burden of the world, along with its course to the stillness of endless vacuity; as the breezes bear away the fragrance of flowers, to the dreary desert where they are lost for ever.
*sv.16.17 When the objects on the bank of a fast.flowing river are seen reflected in the water, these objects appear to be agitated, too, though in fact they are not. Even so, these worlds within the jIvas may be said to be in motion or unmoving.
#saurabhANi
#samuh
कुम्भे देशान्तरे नीते यथान्तर्व्योम्नि नान्यता । स्पन्दनादिमये चित्ते तथैव त्रिजगद्भ्रमे ॥७।१८।१८॥
kumbhe deza.Antare nIte yathA antar vyomni na anyatA spandana.Adi.maye citte tathA eva tri.jagat.bhrame
.
kumbhe deza.Antare nIte . when it is located within a pot =
yathA anta: vyomni na anyatA . as in the spacious sky there is no difference +
spandana.Adi.maye citte . in a mode of affective Consciousness =
tathA eva tri.jagat.bhrame . thus too is the 3.world.delusion.
*sv.18 But in the self which is infinite consciousness there is no such movement at all, even as when a pot is moved from one place to another, the space that is in it does not move from one place to another.
*vlm.18. Though the mind is ever fickle, changeable and forgetful in its nature; yet it never loses the false idea of the world which is inherent in it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The idea of the world is carried by reminiscence, in every state and stage of the changeful mind).
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
न विनश्यति nox देति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
ittham na san jagat bhrAnti: asatyA eva uditA iva te na vinazyati na udeti kevalam brahma.rUpiNI
.
so the world delusion is not real
yet its unreality seems to arise in you +
na vinazyati . is not destroyed
na udeti . does not arise
kevalam brahmarUpiNI . being wholly a brahmic form.
*sv.19 So, this world only appears to be on account of the deluded belief in its existence: in reality it is Brahman only and it is neither created nor destroyed.
*vlm.19. So when the fallacy of the false world has taken possession of the deluded mind, it is alike impossible either to realize or set it at naught, like the form of the formless Brahma.
यदि वा अपि उदिते वातैः तत्.त dax स्या* न लक्ष्यते ।
तd.अन्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
yadi vA api udite vAta.i: tat.tat asyA* na lakSyate |
tat.anta:saMsthita.i: spanda: nAvi koza.gata.i: iva ||7|18|20||
.
yadi vA api udite . or else in its arising =
vAta.i: . by the winds =
tattat asyA na lakSyate
tad.anta:.saMsthita.i: spanda:
nAvi koza.gata.i: iva .
*sv.20 Even if it is considered that this world arises in cosmic space it is not experienced as such by those who dwell in it.
*vlm.20. Or if this world is a revolving body, carried about by the force of the winds; yet we have no knowledge of its motion, as when sitting quiet in a boat, though carried afar to the distance of miles by the tide and winds.
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि । न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthita.i: api na lakSyate tathA pRthvyAm tat saMstha.i: tat.maya.i: api
.
yathA spanda: aGga.lagnAyAm
as motion relative to the body
tho located in a ship
nAvi anta: saMsthita.i: api
na lakSyate tathA pRthvyAm
tat saMstha.i: tanmaya.i: api
*sv.21 The passengers in a boat move with it; but one who is seated in the boat does not see another moving.
*vlm.21. As men sitting in a boat, have no knowledge of the force which carries the boat forward; so we earthly beings have no idea of the power, that is attached to it in its rotatory motion.
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yathA yojana.vistIrNa.m laghau sadma anubhUyate |
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
.
yathA yojana.vistIrNa.m
laghau sadma anubhUyate
yat tasya pAdapa.stambhe
paramANau yathA jagat . as the world in the Primal Atom.
*vlm.22. As a wide extending city, is represented in miniature in a painting at the foot of a column; so is this world contained in the bosom of the minute atom of the mind.
*sv.22 Just as an efficient artist creates the illusion of distance in his painting or carving, even so within a subatomic particle the mind entertains the notions of immeasurable distance.
वस्तु.अल्प max nyax तिबृहत्.लघु.सत्त्व* हि मन्यते ।
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्क mix vaax र्भकः ॥७।१८।२३॥
vastu.alpa.m api atibRhat.laghu.sattva* hi manyate |
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
.
vastu.alpa.m api tho hardly substantial
atibRhat.laghu.sattva* hi
manyate it is thot to be
mUSikA: mice
sva.aJjali.dravyam U.greeting.
nava.paGkam iva arbhaka: .
*sv.23 Again, there is perversion of experience in regard to the smallness or largeness of objects.
*vlm.23. A thing however little or insignificant, is taken to be too much and of great importance, by the low and mean; as a handful of paddy is of greater value to the little mouse than gems, and a particle of mud to the contemptible frog, than the pearls under the water. (So a particle of the mind is enough for the whole world).
असत्या इव स्वरूपे अस्मिन् जगd.आख्ये विदः भ्रमे ।
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्त raax धर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
.
asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
lokAntarAAdharma.mayI sA bRhaMgasya bhAvanA .
lokAntarAAdharma
lokAntarA adharma
lokAntarA dharma
.
*vlm.24. Again a trifle is taken as too much, by those who are ignorant of its insignificance; as the learned in the error of their judgement, mistake this visionary world as preparatory to their future happiness or misery. (The world being nothing in reality, cannot lead to anything to real good or evil).
*sv.24 Similarly, there is the unreal experience of this world and what is known as the other.world, though all these are false.
*AB. ... dharmAdharma... ||7|18|
इदम् हेय mux पादेय mix द mix tyax न्तरज्ञता । पश्य तस्य भवाय अस्ति सर्व.ज्ञ syaax पि मूढता ॥७।१८।२५॥
idam heya.m upAdeya.m idam iti antarajJatA pazya tasya bhavAya asti sarva.jJasya api mUDhatA
.
idam heya.m upAdeya.m
idam iti antarajJatA |
pazya tasya bhavAya asti
sarva.jJasya api mUDhatA .
.
"this is proper, this is improper"
such intuition you should know as the sort of feeling that is folly
even in those who Know the All
.
*sv.25 Out of all this arise false notions, such as 'This is desirable' and 'This is undesirable'.
*vlm.25. The inward belief of something as real good, and of another as positive evil, is a mistake common to the majority of mankind, and to which the learned also are liable, in their conduct in this world.
हा #hA . #heya. . to be left or quitted or abandoned or rejected or avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #heyopAdeya. . to be rejected or accepted • con or pro. •.• #aheya . aheya.m anupAdeya.m anAdeya.m anAzrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, viv.ch.467 +
स.चेतन hy अवयवी चेतty अवयवा nyax था ।
sa.cetana* hi avayavI cetati avayavAni athA |
स्वान्त एव ततम् जीvas त्रिजगत् बुध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
.
sa.cetana: hi avayavI cetati avayava.ani athA svAnta* eva tatam jIva: trijagat budhyate tathA
.
sa.cetana: hi avayavI
cetati avayava.ani athA
svAnta* eva tatam jIva:
trijagat budhyate tathA
.
*sv.26 A sentient being experiences the existence of his own limbs within himself by means of his own inner intelligence; even so, the jiva (the cosmic being in this case) perceives the existence of the world of diversity within itself.
*vlm.26. As the intelligent and embodied soul, is conscious of every part of the body in which it is confined; so the enlightened living soul.jiva, beholds all the three worlds desplayed within itself (as in the God Viráj).
संविदात्म.पराकाश max नन्त max ज max व्ययम् ।
व्योmno 'वयव.रूपाणि त SYEX मानि जगन्ति भोः ॥७।१८।२७॥
saMvidAtma.parAkAzam anantam ajam avyayam |
vyomna: avayava.rUpANi tasya ima.ani jaganti bho: ||7|18|27||
.
saMvidAtma.parAkAzam anantam ajam avyayam vyomna: avayava.rUpANi tasya ima.ani jaganti bho:
.
saMvidAtma.parAkAzam
anantam ajam avyayam
vyomna: avayava.rUpANi
tasya ima.ani jaganti bho:
.
*sv.27 The infinite consciousness is unborn and divided like space; all these worlds are its limbs, as it were.
*vlm.27. The unborn and ever lasting God, who is of the form of conscious soul, extending over the infinity of space, has all these worlds, as parts of his all pervading vacuous body.
स.चेतno 'यःपिNDo 'तः क्षुर.सूच्यादिकम् यथा ।
बुद्ध्यते बुद्ध्यते तद्वत् जीvo 'jJas त्रि.जगd.भ्रमम् ॥७।१८।२८॥
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam
.
a lump of iron with Affectivity
realizes something like an arrow or a needle
:
in that way the Living.jIva lacking Wisdom
realizes the triple.world.delusion
.
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA | buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam
.
*sv.28 A sentient ball of iron may visualise within itself the potential existence of a knife and a needle, etc. Even so, the jiva sees or experiences within itself the existence of the three worlds though this is no more than a delusion or false perception.
*vlm.28. The intelligent and ever living soul (of God) sees the uncreated worlds deeply impressed in itself; as a rod of iron (were it endowed with intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
अचिच् चित् वा अपि मृत्.पिण्डः शराव.उदञ्च naax दिकम् ।
यथा.अङ्ग मनुते जीvas तथा.अङ्ग मनुते जगत् ॥७।१८।२९॥
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
.
acit cit vA api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva: tathA aGga manute jagat
.
acit cit vA api mRt.piNDa:
zarAvodaJcanAdikam
yathA aGga manute jIva:
tathA aGga manute jagat
.
*sv.29 Even in the insentient seed there is the potential tree with all its numerous branches, leaves, flowers and fruits though not as such diverse objects.
*vlm.29. As a clod of earth, whether endowed with intelligence or not knows the seed which is hidden in it, and which it grows to vegetation afterwards; so doth the ever living soul know the worlds which are contained in it.
चिd.अचित् वा अङ्कुरः देहे वृक्षत्वम् मन्यते यथा ।
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
cit.acit vA aGkura: dehe vRkSatvam manyate yathA vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA
.
cit a.cit vA aGkura: .
whether the shoot is cit.Consciousness or not =
dehe vRkSatvam manyate yathA –
thus it is thought as tree.ness in the body =
vRkSa.zabda.artha=rahitam –
apart from its meaning as "tree" =
brahma idam tri.jagat tathA –
thus this Triple World is the brahman.Immensity.
*vlm.30. As the sensitive or insensitive seed, knows the germ, plant and tree, which it contains within its bosom; so doth the spirit of God, perceive the great arbor of the world conceived in its profoundest womb.
*sv.30 Even so, all these worlds exist in Brahman though not as such, but in an undifferentiated state.
*jd.30 . cit a.cit vA aGkura: . whether the shoot is cit.Consciousness or not = dehe vRkSatvam manyate yathA . thus it is thought as tree.ness in the body = vRkSa.zabda.artha=rahitam . apart from its meaning as "tree" = brahma idam tri.jagat tathA . thus this Triple World is the brahman.Immensity.
चित् वा अचित् वा यथादर्शः बिम्बितम् वा अ nyax बिम्बितम् ।
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
.
cit vA a.cit vA Conscious or unConscious
yathAdarza: as a mirror
bimbitam vA api a.bimbitam whether reflected or unreflected
nagaram vetti no vA api a city it knows or else not
tathA brahma jagat.trayam thus the brahman.Immensity – the Three.Worlds
.
*sv.31 In a mirror (whether you regard it as sentient or insentient) the city is reflected (though you may also truthfully say that there is no such reflection in the mirror) and it is seen and also not seen; such is the relationship between the three worlds and Brahman.
*vlm.31. As the man having his sight, sees the image of something reflected in a mirror, which the blind man does not; so the wise man sees the world in Brahma, which the ignorant do not perceive (but think the world as distinct from him).
देशकालक्रियाद्रव्यमात्रमेव जगत्त्रयम् । अहम्त्वजगतोस्तेन भेदो नास्त्येतदात्मनोः ॥७।१८।३२॥
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam ahamtva.jagato: tena bheda: na asti etat Atmano:
.
deza.kAla.kriyA.dravya.mAtram eva ...
Place.Time.Activity.dravya.mAtram eva
jagat.trayam the Triple World
ahamtva.jagato: of egoity o&r world
ta.ina
bheda: na asti etat Atmano:
*vlm.32. The world is nothing except the union of the four categories of time, space, action and substance; and egoism being no way distinct from the predicates of the world, subsists in God who contains the whole in Himself. (God is not predicable by any particular predicate; but is the congeries of all the predicates taken collectively in his nature).
*sv.32.33 What is known as the world is nothing but time, space, motion [kriyA as action in space. das....@gmail.com ] and substantiality, and all these are non.different from the egosense on account of their mutual interdependence.
कल्पितेनोपमानेन यदेतदुपदिश्यते । तत्रोपमैकदेशेनोपमेयसधर्मता ॥७।१८।३३॥
kalpita.ina upamAna.ina yat etat upadizyate tatra upama.ekadeza.ina upameya.sadharmatA
.
kalpita.ina upamAna.ina
yat etat upadizyate this which is taught
tatra upamA.ekadeza.ina
upameya.sadharmatA .
*upamA.ekadeza * Gerow, p153 . ekadezin
#upameya.sadharmatA with the same common property
*vlm.33. Whatever lesson is inculcated to any body by means of a parable, i. e. whatever thing is signified to some one by a comparison, know that the simile relates to some particular property of the compared object and not in all respects. (So the similitude of iron rod given to god in the sruti and this book, regards only its material causality, and not its insensibility with the sensible spirit of God)
यत् इदम् दृश्यते किम्चित् जगत् स्थावर.जङ्गमम् । अमुञ्चतः पराणुत्वम् जीव syaix तत् स्मृतम् वपुः ॥७।१८।३४॥
yat idam dRzyate kiMcit jagat sthAvara.jaGgamam amuJcata: parANutvam jIvasya etat smRtam vapu:
.
yat idam dRzyate kiMcit this which is seen, anything,
jagat sthAvara.jaGgamam the world both still & moving
amuJcata: parANutvam
jIvasya etat smRtam vapu: of the Living.jIva this is known as the vapus.body.
*sv.34 What is seen here as the world is but the supreme self which appears as the world without undergoing any change in its own true nature.
*vlm.34 Whatever is seen to be moving or unmoving here in this world; is the vivarta or expanded body of the living soul, without any alteration in its atomic minuteness. (Nature is the body, and God the soul. Pope).
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
न मनाg.अपि भेdo अस्ति निःसङ्ग.उपल.कोशवत् ॥७।१८।३५॥
sarva.saMvedana.tyAge zuddha.saMspanda=de pade | na manAk.api bheda: asti ni:saGga.upala.kozavat
.
sarva.saMvedana.tyAge – abandoning all intellection =
zuddha.saMspanda=de pade in the clear state of totalVibration
* spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would be the confluence of Vibrations
na manAg.api bheda: asti – there is not a bit of difference =
ni:saGga.upala.kozavat .
*vlm.35. Leaving the intelligence aside (which is wanting in created objects); and taking the force only, (which actuates all nature); we find no difference of this physical force from the giver of the force.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
yo yo नाम विकल्प.अंzo यत्र यत्र यथा यथा ।
यदा यदा येन येन दीयते स त thaix व चित् ॥७।१८।३६॥
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA yadA yadA ya.ina ya.ina dIyate sa* tathA eva cit
.
*ya:.who
ya:.who
*nAma.namely
vikalpa*.
aMza: yatra yatra yathA yathA yadA yadA ya.ina ya.ina dIyate sa* tathA eva cit
.
whatever may be called ideation
wherever
however
whenever
whyever
soars.up thus within Consciousness
.
ya: ya: nAma vikalpa.aMza:
yatra yatra yathA yathA |
yadA yadA ya.ina ya.ina
dIyate sa* tathA eva cit
.
ya:ya: nAma vikalpa.aMza: .
whatever namely is an ideation yatra.yatra – wherever yathA.yathA . however = yadA.yadA . whenever = yena.ya.ina . whyever = dIyate sa soars it tathA eva cit thus even Consciousness.
*vlm.36. Again whatever alteration, is produced in the motion or option of anything or person, at any time or place or in any manner; is all the act of that Divine Intellect.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
* ya:ya: nAma vikalpa.aMza: . whatever namely is an ideation yatra.yatra – wherever yathA.yathA . however = yadA.yadA . whenever = yena.ya.ina . whyever = dIyate sa soars it tathA eva cit thus even Consciousness.
अ.चित्त्वाn naax स्ति मनसि संकल्पः ख इ vaax ङ्कुरः ।
चित्त्वात् तु चेतso विद्धि चिति एव इह कल्पनम् ॥७।१८।३७॥
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: cittvAt tu cetasa: viddhi citi* eva iha kalpanam
.
a.cit.tvAt – without a state of Consciousness =
na asti manasi saMkalpa: . there is no conception in Mind =
khe iva aGkura: . like a sapling in the sky =
cit.tvAt tu – but with effective Consciousness =
cetasa: viddhi – of affectivity know =
citi: eva iha kalpanam .
#citi * 7018.037
#cittva.m * 7018.037
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
*vlm.37. It is the intellect which infuses in the mind the power of its option, volition, imagination and the like; because none of these can spring as a sprout in the mind, which is without intelligence and without an intelligent cause of it.
या या उदेति विकल्प.zrIr अ.प्रबुद्ध.आशयम् प्रति ।
सर्वगत्वा dax नन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३८॥
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI
.
yA yA udeti vikalpa.zrI: . whatever multitude of ideas arises
a.prabuddha.Azayam prati
sarvagatvAt anantatvAt – thru all.pervasion & boundlessness
cid.vyomna: . of the Conscious sky =
sA – the (multitude) is
na sat.mayI . not a mode of reality.
#vikalpa.zrI
*a.prabuddha.Azaya
#anantatvAt
#cid.vyomna
*vlm.38. Whatever desires and fancies, rise in the minds of the unenlightened; are not of the nature of the positive will or decree of the Divine Mind, owing to the endless variety and mutuality of human wishes.
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
यथा उदेति विकल्प.श्रीः प्रबुद्धे nox दिता एव सा ।
सर्वगत्वा dax नन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI
.
as a multitude of ideas arise
altho not arisen in someone awakened
thru all.going.ness, unendingness
it is conscious sky
not a mode of Being
.
yathA udeti vikalpa.zrI:
prabuddhe na uditA eva sA |
sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*vlm.39. The desires rising in the minds of the enlightened, are as they were no desires and never had their rise; because...
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
सर्व.संकल्प=कलना सत्या इ tyaax बाल max क्षतम् ।
स्वप्न.आdAv अनुभूतो ऽन्त rax र्थः के naax पि लभ्यते ॥७।१८।४०॥
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam | svapna.AdAu anubhUta: antar artha: ka.ina api labhyate
.
"sarva.saMkalpa=kalanA satyA"
iti AbAlam akSatam
svapna.AdAu anubhUta: antar . in states like dream experienced =
artha: something
kenApi labhyate .
by whomever is it got?
*vlm.40. All thoughts and desires being groundless, they are as false as the idle wishes of boys; for who has ever obtained the objects of his dream? (or that he has beheld in his dream)?
*sv. It appears to be that which one conceives it to be at a particular time and place. All these apparent appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearances arise in the mind as notions; mind itself is nothing but consciousness. Hence, the appearance is false and not real.
संकल्पो वासना जीवस्त्रयोsर्था लिखिताश्चिता । सोऽनुभूतोऽप्यसत्यः स्यादसत्यस्यैव नो सतः ॥७।१८।४१॥
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA | sa: anubhUta: api asatya: syAt asatyasya eva na.u sata:
.
saMkalpa: .
Concept vAsanA – Imprint Living.jIva: three things written by Consciousness traya: arthA: likhitA: citA sa: anubhUta: api – tho it is experienced = a.satya: syAt unreal it would be asatyasya eva na.u sata: tho there are no realities in the unreal.
saMkalpa: . Concept
vAsanA – Imprint
Living.jIva:
three things written by Consciousness
traya: arthA: likhitA: citA
sa: anubhUta: api – tho it is experienced =
a.satya: syAt unreal it would be
asatyasya / asati asya . eva na.u sata: tho there are no realities in the unreal
.
*vlm.41. Sankalpa with its triple sense of thought, desire and imagination, is impressed by the intellect on the living soul (which is the image of God) from its past reminiscence; and though we have a notion of this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not so the original Intellect, which both real and substantial.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
* saMkalpa: . Concept vAsanA – Imprint Living.jIva: three things written by Consciousness traya: arthA: likhitA: citA sa: anubhUta: api – tho it is experienced = a.satya: syAt unreal it would be asatyasya eva na.u sata: tho there are no realities in the unreal.
असत्यता.अभिधम् सत्यम् मुक्त एव भवेत् शिवः ।
saax तिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
.
a.satyatA.Abhidham satyam – what is real defined as a state of unrealness =
mukta: eva bhavet ziva: . let it be free, let it be shiva =
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn .
w the Traveler.body=one. disappearance.expansion.ous
.
*vlm.42. He who is freed from the error of taking the unreal world for real, becomes as free as the god Siva himself; and having got rid of the corporeal body, becomes manifest in his spiritual form.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
जगन्ति वातैरुह्यन्ते व्योम्नि शाल्मलितूल्यवत् । नोह्यन्ते चोपलानीव न च सन्त्येव कल्पनात् ॥७।१८।४३॥
jaganti vAta.i: uhyante vyomni zAlmali.tUlyavat | na uhyante ca upalAni iva na ca santi eva kalpana.at
.
jaganti vAta.i: uhyante – they fly in the world's winds = vyomni – in the spacious sky = zAlmali.tUlyavat – like wisps from the cotton.tree = na uhyante ca upala.ani iva – yet like stones they do not fly = na ca santi eva kalpana.at – nor are they only from imagining.
.
they fly
in the world's winds thru the spacious sky
like wisps from a cotton.tree
yet
like stones
they do not fly
nor are they only from imagining
.
*vlm.43. The imagination of the ignorant, whirls about the worlds, as the wind hurts the flying cotton in the air; but they appear to be as unmoved as stones to the wise, who are not led away by their imagination.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a living being (jiva) are non.different from the infinite consciousness; even if they are experienced, they are still unreal except as the one reality which is the infinite consciousness. Therefore, when the unreal notion is done away with, there is emancipation or moksa.
इत्यस्मिन् अखिलपदार्थसार्थकोशे
व्योमन्यतिवितते जगन्ति सन्ति ।
iti asmin akhila.padArtha=sArtha.koze
vyomani api ati.vitate jaganti santi |
अन्योन्यम् परिमिलितानि कानिचिच्च नान्योन्यम् परिमिलितानि कानिचिच् च ॥७।१८।४४॥
anyonyam pari.milita*.ani kAnicit ca na anyonyam parimilita.ani kAnicit ca
.
iti . so =
asmin – here in this =
akhila.padArtha=sArtha.koze –
i akhila.padArtha=sArtha.koza =
vyomani api . tho in the vastly spacious sky
jaganti santi – worlds are =
anyonyam parimilita.ani kAnicit ca
na anyonyam parimilita.ani kAnicit ca . and not intermixed anyhow.
*vlm.44. So there are multitudes of worlds, amidst many other things in the vast womb of vacuum which nobody can count; some of which are united with one another in groups, and others that have no connection with another.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
#mil . #parimil . #milita. . having come together (like an assembly, or the eyelids). #parimilita mfn. mixed or filled with , pervaded by (instr.) S3is3. ; met from all sides Prasannar.
सर्वत्वात् परमचिter अनन्त.रूपान्य्
sarvatvAt paramacite: ananta.rUpANi
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRta.ani |
लो laax म्बु.उदर.पुर.बिम्ब.भङ्गुराणि
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तःस्थ.आविरल=महापु rox पमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upama.ani ||7|18|45||
.
sarvatvAt –
thru the Allness
parama.cite: .
of absolute Consciousness =
ananta.rUpANi –
endless forms =
Arambha.pracura.diganta.sambhRta.ani –
activity.Abounding.diganta.collected
lola.Ambu.udara.pura.bimba.bhaGgurANi –
thm playing.water.udara.pura.bimba.transitory =
sva.anta:stha.A.virala=mahApura.upama.ani . thm set within yourself without interval like a great fortress.
*vlm.45. The supreme intellect being all in all, manifests itself in endless forms and actions, filling the vast space of infinity, some of which are as transcient as rain drops or bubbles in air and water, which quickly burst out and disappear; and others appearing as the great cities (of gods &c), situated in the heart of the Infinite one.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
#sambhRta
*bhaGgura.transitory, perishable • fraudulent, dishonest • #bhaGguratA . fragility, transitoriness +
#bil . #bila .#virala. . (perhaps from #vira = *vila. for *bila. + .la, "possessing holes") . separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) . #viralatA – scarceness • #viralatvam – scarcity +
स.स्थैryANy अपि सततम् क्षण.क्षयाणि
sa.sthairyANi api satatam kSaNa.kSayANi
व्यक्त.आक्षाNy अपि सततम् नि.मीलितानि ।
vyakta.AkSANi api satatam ni.mIlita.ani |
सालोका nyax पि परिtas तmo.वृतानि
sAlokAni api parita: tama:*vRta.ani
चिd.रूप.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
cit.rUpa.arNava.laharI.vivartana.ani ||7|18|46||
.
sa.sthairyANi api – tho durable =
satatam kSaNa.kSayANi – constantly fragmenting =
vyakta.AkSANi api – though eye.perceptible =
satatam nimIlita.ani – totally open =
sa.Aloka.ani api – tho luminous =
parita: tamo.vRta.ani
cidrUpa.ArNava.laharI.vivartana.ani – Consciousness.form.ocean.billow.Appearances.
*vlm.46. Some of these are as durable as rocks, and others are continually breaking and wearing out; some appearing as bright as with their open eyes, and others as dark as with their closed eyelids; some of these are luminous to sight and others obscured under impenetrable darkness; thus the bosom of the intellect resembling the vast expanse of the ocean, is rolling on with the waves of creation to all eternity.
*sv. However, one cannot truly say that these worlds are wafted in air here and there, for all these are but false notions with the infinite consciousness as their substratum and sole reality.
*vivarta: . (in vedAnta phil.) An apparent or illusory form, an unreal appearance caused by *avidyA अविद्या or human error • (this is a favourite doctrine of the vedAntins according to whom the whole visible world is a mere illusion—an unreal and illusory appearance—while brahman or Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta of a rope (रज्जु), so is the world a vivarta of the real entity brahman, and the illusion is removed by *vidyA or true knowledge *MW •:• "The term <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in #vAkyapadIya of #bhartRhari... The belief [that yv.FM precedes #zaGkara and #gauDapAda] is very much strengthened by a comparative study of yv.FM with #vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that yv.FM is prior to #bhartRhari is that the doctrine of #zabdabrahma which is the main theme of B's #vAkyapadIya is unknown to yv/FM. It is a doctrine which should have been mentioned in yv.FM at many places, had its author been acquainted with it. "– Atreya, vwv. p.10.
पृथक्.स्थितानि vyaति.मिश्रितानि जलानि च ए vaax म्बु.निधौ नदीनाम् ।
pRthak.sthita.ani vi.ati.mizrita.ani jala.ani ca eva ambu.nidhau nadInAm |
ता raax र्क.चन्द्र.ग्रह.मण्डलानाम् सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
tAra.arka.candra.graha.maNDalAnAm sama.uditAnAm nabhasi iva bhAsa:
.
*pRthak.separate/apart.
sthita.situate/located.ani vi.ati.mizrita.ani jala.ani ca eva ambu.nidhau nadInAm tAra.arka.candra.graha.maNDalAnAm sama.uditAnAm nabhasi iva bhAsa:
.
pRthak sthita.ani –
separate.stationed And even set apart –
vi. thoughout .ati. thoroughly mizrita.ani mixed mixed.together . जलानि चैवाम्बुनिधौ jala.ani ca eva ambunidhau– in the water.holding ocean . नदीनाम् । nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the spacious sky.
even.tho set apart, they mix.together
:
the waters of the rivers fill the ocean
the Mandala of stars, suns, moons, and planets
together
make the sky's illumination
.
*vlm.47. Some though set apart are continually tending towards another; as the waters of distant rivers are running to mix with those of seas and ocean; and as the luminous bodies of heaven, appearing together to brighten its sphere.
*jd.47 . पृथक्स्थितानि pRthak sthita.ani separate.stationed And even set apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizrita.ani mixed mixed.together . जलानि चैवाम्बुनिधौ jala.ani ca eva ambunidhau– in the water.holding ocean . नदीनाम् । nadInAm | of rivers . तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the spacious sky.
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
FM7018 CONCEPTION IN CONSCIOUSNESS 3.FB07.09 .z47
स्व.संकल्प.अन्तर.स्थैर्यम् मृtir इत्य् अभिधीयते ॥७।१८।१॥
sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya ime pura* uhyanta* iva mandara.merava: |
अरूढा अपि दिg.वातैः सरिd.बिम्बित.शैलवत् ॥७।१८।२॥
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
उपरि.उपry अन्तर् अतः कदली.दल.पीठवत् ।
upari.upari antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
राम उवाच ।
rAma* uvAca |
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।०४॥
na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
प्राणस्य अभ्यन्तरे चित्तम् चित्तस्य अभ्यन्तरे जगत् ।
prANasya abhyantare cittam cittasya abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
मृते पुंसि नbho.वाtair मिलन्ति प्राण.वायवः ।
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
सरिj.जlair इव अम्भोधि.जलाny आत्म.द्रुतानि हि ॥७।१८।०६॥
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
इtaz चेtaz च यान्ति इव तेषाम् अन्तर्.जगन्त्य् अलम् ।
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api ||7|18|07||
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
सर्वा एव दिशः पूर्णाः पश्यामि इमाः समन्ततः ॥७।१८।०८॥
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
बुद्धि.दृष्ट्या समुह्यन्ते पुro मन्दर.मेरवः ॥७।१८।०९॥
buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
ख.वाते 'न्तर् मृत.प्राणाः प्राणानाम् अन्तरे मनः ।
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
मनसो ऽन्तर् जगत् विद्धि तिले तैलम् इव स्थितम् ॥७।१८।१०॥
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
ख.वातैः स्व.समाः प्राणा यथा उह्यन्ते मनोमयाः ।
kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
उह्यन्ते वै तथा एतानि तd.आङ्गानि जगन्त्य् अपि ॥७।१८।११॥
uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni ambara.Urvi.Adi.vRndAni trijaganti api |
उह्यन्ते वा अप्य् अरूढानि पुरः सर्वत्र गन्धवत् ॥७।१८।१२॥
uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
सर्वत्र सर्वदा सन्ति सु.सूक्ष्माNy एव खाद् अपि ।
sarvatra sarvadA santi su.sUkSmANi eva khAt api |
कल्पना.मात्र.सारत्वाn न च उह्यन्ते मनाg अपि ॥७।१८।१४॥
kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
तान्य् एव दृढ.भावत्वात् स्वेषु लोकेषु तेSv अलम् ।
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
प्रतिबिम्बम् पुरान्य् इव पुरःप्राण.सरिd.रये ।
pratibimbam purANi iva pura:prANa.sarit.raye |
अरूढान्य् अपि च उह्यन्ते रूढान्य् अपि च न एव च ॥७।१८।१६॥
arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
कुम्भे देश.आन्तरे नीते यथा अन्तर् व्योम्नि न अन्यता ।
kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
स्पन्दन.आदि.मये चित्ते तथा एव त्रि.जगd.भ्रमे ॥७।१८।१८॥
spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
ittham na san jagat bhrAnti: asatyA eva uditA iva te |
न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
यदि वा अपि उदिते वातैः तत्.तद् अस्या* न लक्ष्यते ।
yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
तd.अन्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
yathA yojana.vistIrNam laghau sadma anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
वस्तु.अल्पम् अप्य् अतिबृहत्.लघु.सत्त्व* हि मन्यते ।
vastu.alpam api atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
असत्या इव स्वरूपे अस्मिन् जगd.आख्ये विदः भ्रमे ।
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
इदम् हेयम् उपादेयम् इदम् इत्य् अन्तरज्ञता ।
idam heyam upAdeyam idam iti antarajJatA |
पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
स.चेतन hy अवयवी चेतty अवयवान्य् अथा ।
sa.cetana* hi avayavI cetati avayavAni athA |
स्वान्त एव ततम् जीvas त्रिजगत् बुध्यते तथा ॥७।१८।२६॥
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
व्योmno 'वयव.रूपाणि तस्य इमानि जगन्ति भोः ॥७।१८।२७॥
vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
स.चेतनः अयःपिNDo 'तः क्षुर.सूच्यादिकम् यथा ।
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
बुद्ध्यते बुद्ध्यते तद्वत् जीvo 'jJas त्रि.जगd.भ्रमम् ॥७।१८।२८॥
buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
अचिच् चित् वा अपि मृत्.पिण्डः शराव.उदञ्चन.आदिकम् ।
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
यथा.अङ्ग मनुते जीvas तथा.अङ्ग मनुते जगत् ॥७।१८।२९॥
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
चिd.अचित् वा अङ्कुरः देहे वृक्षत्वम् मन्यते यथा ।
cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
चित् वा अचित् वा यथादर्शः बिम्बितम् वा अप्य् अबिम्बितम् ।
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
अहम्त्व.जगtos तेन भेdo न अsty एतत् आत्मनोः ॥७।१८।३२॥
ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
कल्पितेन उपमानेन यत् एतत् उपदिश्यते ।
kalpitena upamAnena yat etat upadizyate |
तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
यत् इदम् दृश्यते किम्चित् जगत् स्थावर.जङ्गमम् ।
Jiva Das
https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08.09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
FM.7.1.FM.7.24
https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
<https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0>
सर्ग ७.१८
sarga 7.18
वसिष्ठ उवाच ।
vasiSTha uvAca |
मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
maraNam sarva.nAza.Atma na kadAcana vidyate |
sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
pazya ime pura* uhyanta* iva mandara.merava: |
arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
upari.upari antar ata: kadalI.dala.pIThavat |
श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
राम उवाच ।
rAma* uvAca |
पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
pazya me pura* uhyanta* iti vAkya.artham akSatam |
न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।०४॥
na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
प्राणस्य अभ्यन्तरे चित्तम् चित्तस्य अभ्यन्तरे जगत् ।
prANasya abhyantare cittam cittasya abhyantare jagat |
विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api ||7|18|07||
स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
sa.bhUtAni ambara.Urvi.Adi.vRndAni trijaganti api |
uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
tAni buddhyA eva dRzyante na dRSTyA raghunandana |
पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
pratibimbam purANi iva pura:prANa.sarit.raye |
arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
saurabhANi samuhyante vAta.aGga.sthAni rAghava |
जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
कुम्भे देश.आन्तरे नीते यथा अन्तर् व्योम्नि न अन्यता ।
kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
ittham na san jagat bhrAnti: asatyA eva uditA iva te |
न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
yathA yojana.vistIrNam laghau sadma anubhUyate |
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
vastu.alpam api atibRhat.laghu.sattva* hi manyate |
मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
idam heyam upAdeyam idam iti antarajJatA |
पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
sa.cetana* hi avayavI cetati avayavAni athA |
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
saMvidAtma.parAkAzam anantam ajam avyayam |
vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
kalpitena upamAnena yat etat upadizyate |
तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
अमुञ्चतः पराणुत्वम् जीवस्य एतत् स्मृतम् वपुः ॥७।१८।३४॥
amuJcata: parANutvam jIvasya etat smRtam vapu: ||7|18|34||
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
na manAk.api bheda: asti ni:saGga.upala.kozavat ||7|18|35||
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA |
yadA yadA yena yena dIyate sa* tathA eva cit ||7|18|36||
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: |
cittvAt tu cetasa: viddhi citi* eva iha kalpanam ||7|18|37||
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati |
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA |
sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam |
svapna.AdAu anubhUta: antar artha: kena api labhyate ||7|18|40||
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA |
sa: anubhUta: api asatya: syAt asatyasya eva no sata: ||7|18|41||
asatyatA.abhidham satyam mukta* eva bhavet ziva: |
स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
jaganti vAtai: uhyante vyomni zAlmali.tUlyavat |
na uhyante ca upalAni iva na ca santi eva kalpanAt ||7|18|43||
iti asmin akhila.padArtha=sArtha.koze
व्योमन्य् अप्य् *अ*ति.वितते जगन्ति सन्ति ।
vyomani api ati.vitate jaganti santi |
anyonyam pari.militAni kAnicit ca
न अन्योन्यम् परिमिलितानि कानिचि*च् च* ॥७।१८।४४॥
na anyonyam parimilitAni kAnicit ca ||7|18|44||
आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
Arambha.pracura.diganta.sambhRtAni |
lola.Ambu.udara.pura.bimba.bhaGgurANi
स्व.अन्तः* sthaax *विरल=महापु* rox *पमानि ॥७।१८।४५॥
sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
sa.sthairyANi api satatam kSaNa.kSayANi
व्यक्त.आ*क्षा**Ny* अपि सततम् नि.मीलितानि ।
vyakta.AkSANi api satatam ni.mIlitAni |
सालोकान्य् अपि परि*tas **त**mo.**वृ*तानि
sAlokAni api parita: tama:*vRtAni
cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
पृथक्.स्थितानि *vya*ति.मिश्रितानि
pRthak.sthitAni vi.ati.mizritAni
जलानि च एव अम्बु.निधौ नदीनाम् ।
jalAni ca eva ambu.nidhau nadInAm |
तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
tAra.arka.candra.graha.maNDalAnAm
सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
sama.uditAnAm nabhasi iva bhAsa: ||7|18|47||
https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08.09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
@@@
*o*ॐ*m*
FM.7.18
*CONCEPTION IN **CONSCIOUSNESS*
*VASISHTHA said—*
॥७।१८।१॥
maraNa.m sarva.nAza.Atma na kadAcana vidyate sva.saMkalpa.antara.sthairyam
mRti: iti abhidhIyate
.
<http://seen.to.be>*
*:*
*Urself *
*as a **Conception settled within*
*might be styled*
*"death"*
*.*
.m
*sarva.*every/all*
*nAz.*destruction*.a.
*Atma.*self*. –
*dying of an all.destroying nature (of complete destruction sam) = *
na kadAcana vidyate
*is not known anywhen = *
sva*saMk*alpa.Antara.sthairyam
mRtir ity abhidhIyate .
*is to be known as "death"*
*. *
*sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
total dissolution of the body together with the mind, soul and egoism; but
it is the creation of the inward imagery of the mind, that is called its
quietus.
*vwv.925/1a. Death is not, at any time, of the nature of complete
destruction.
पश्येमे पुर उह्यन्त इव मन्दरमेरवः । अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत्
॥७।१८।२॥
pazya ime pura* uhyanta* iva mandara.merava: arUDhA* api dik.vAta.i:
sarit.bimbita.zailavat
.
*they might be borne by the four winds—or merely hills reflected in a
stream*
*. *
*vlm. … they are not carried to and fro to every body, but are reflected in
the minds, of all like the flying clouds of autumn in the water of a river.
उपर्युपर्यन्तरतः कदलीदलपीठवत् । श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः
स्थिताः ॥७।१८।३॥
upari.upari antar ata: kadalI.dala.pIThavat zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
*sheathed yet unsheathed in the sky, constructions are situate together*
*.*
upari.upari antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe
mitha: saMsRtaya: sthitA:
.
*vlm.3. These creations are placed over and above and below and under one
another, like the coatings of a plantain tree; and they are either in
contact with or detached from one another like clouds in the sky.
पश्य मे पुर उह्यन्त इति वा क्यार्थमक्षतम् । न किम्चिदवगच्छामि
यथावन्मुनिनायक ॥७।१८।४॥
pazya me pura* uhyanta* iti vAkya.artham akSatam na kiMcit ava.gacchAmi
yathAvan muni.nAyaka
.
*
*the meaning of these words entirely *na*.no/not* kiMcit avagacchaami
yathaava.n,
.
puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan
muni.nAyaka
.
*sv.4.5 There is mind within prANa or life.force, and the world exists in
the mind.
*vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of what
you say by the words "Look at these flying sights" and therefore I beg to
you to explain this clearly unto me.
प्राणस्याभ्यन्तरे चित्तम् चित्तस्याभ्यन्तरे जगत् । विद्यते विविधाकारम् बीज
स्यान्तरिव द्रुमः ॥७।१८।५॥
prANasya abhyantare cittam cittasya abhyantare jagat vidyate vividha.AkAram
bIjasya antar iva druma:
.
*the world is within the Affection*
*:*
*it is known as a variety of formations*
*like the tree inside the seed*
*.*
.*.x.*sya abhyantara*.x.*e citta*.x.*m citta*.x.*sya abhyantara*.x.*e jagat
*.x.* | vidyat*.x.*e vividha*.x.*AkAra.*form/shape/figure.x.*m *of/for the*
bIja*.seed.x.*sya antar.*within/inner* iva.*like/as.if* druma.*tree.x.*:
.
prANasya abhyantare cittam
cittasya abhyantare jagat |
vidyate vividha
.
*vlm. Know Ráma, that the life contains the mind, and the mind is the
container of the worlds within it; as there are various kinds of trees and
their several part, contained in the bosom of a small berry. (And this is
meant by one thing being contained within another).
मृते पुंसि नभोवातैर् मिलन्ति प्राणवायवः । सरिज्जलैरिवाम्भोधिजलान्या
त्मद्रुतानि हि ॥७।१८।६॥
mRte puMsi nabha:vAta.i: milanti prANa.vAyava: sarit.jala.i: iva
ambhodhi.jalAni Atma.druta.ani hi
.
mRte puMsi
milanti prANa.vAyava: the prANa Airs come.together .
ambhodhi.jal*a.ani *the sea.waters .
Atma.drut*a.ani *hi
*are indeed self.flowing. *
.
sarit.jal*a.i: *iva ambhodhi.jalAni Atma.drut*a.ani *hi
.
*AB. *
*vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed
of mental impressions is declared as jIva (or the individual soul). When
the man is dead, the vital airs are united with the atmospheric airs.
*sv.6 At the time of death, this prANa leaves the body and enters into
space.
*vlm.6. After a man is dead, his vital airs fly to and unite with the
etherial air; as the liquid water of streams flows to and mixes with the
main ocean. (This is by attraction of things of the same kind).
इतश्चेतश्च यान्तीव तेषामन्तर्जगन्त्य लम् । व्योमवातविनुन्नानाम् संकल्पैका
त्मकान्यपि ॥७।१८।७॥
ita: ceta: ca yAnti iva teSAm antar.jaganti alam vyoma.vAta.vinunnAnAm
saMkalpa.eka.AtmakAni api
.
yAnti iva *they seem to come *
teSAm antar.jaganti alam *their inner.worlds enuf *
vyoma.vAta.vinunnAnAm *of sky.wind.driven *
.
ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api
.
*sv.7 It is wafted here and there by the cosmic air.
*vlm.7. The winds of heaven then disperse on all sides, his vital airs
together with the imaginary worlds of his life time, which subsisted in the
particles of his vital breath.
pUrNA: pazyAmi imA: samantata:
.
saprANavAto: pavan*a.i: *
sphurat.*saMk*alpa.garbhit*a.i: *
sarvA: eva diza: pUrNA: *. all of the directions are full *
pazyAmi imA: samantata: *. I see these everywhere*
*. *
vital airs pregnant with throbbing minds (or thoughts). I see these all
around.
*vlm.8. I see the winds of heaven, bearing away the vital airs, together
with their contents of the imaginary worlds; and filling the whole space of
air with vital breath on all sides.
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
अत्रैते पश्य पश्यामि संकल्प.जगताङ्गणे । बुद्धिदृष्ट्या समुह्यन्ते पुरो म
न्दरमेरवः ॥७।१८।९॥
atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe | buddhi.dRSTyA samuhyante
pura: mandara.merava:
.
*saMk*alpa.jagatA *w conceptual world *
aGgaNe
buddhi.dRSTyA . *w the eye of the Intellect*
samuhyante *. they are gathered *
puras *before *
.
*vlm.9. I see the Meru and mandAra Mountains, wafted with the imaginary
worlds before me; and you also will observe the same, before the sight of
your understanding. (The whole vacuum teeming with life).
*sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds) hidden
within them filling the entire space. I see them here in front of me with
my inner eye of intelligence.
walk in, yard, *court*, area • #*aGganA* *.f..* "a [leggy] woman with
female elephant of the north. . y7018.009
kha.vAte antar mRta.prANA: prANAnAm antare mana: manasa: antar jagat viddhi
tile tailam iva sthitam
*the prANas of the dead are in the Space.Wind*
*:*
*Mind is in the prANas*
*.*
*know the world to be within the Mind*
*like oil in sesame seed*
*. *
kha.vAte antar mRta.prANA: .
*in the Space.wind are the prANas of the dead* = prANAnAm antare mana: . *mind
within the mind* = tile tailam iva sthitam . *as oil is situate in sesame
seed.*
.
kha.vAte antar mRta.prANA: prANAnAm antare mana: |
manasa: antar jagat viddhi tile tailam iva sthitam
.
*sv.10 The air in the entire space is filled with the prANas of the
departed ones. Mind exists in those prANas. And the world exists within the
mind like oil in seeds.
*vwv.945/10. Within the atmospheric air, the vital airs of the dead exist.
In the interior of the vital airs, the mind exists. Know the world as
existing within the mind like oil in the sesamum seed.
the dead* = prANAnAm antare mana: . *mind is within the prANas* = manaso
antar jagad viddhi . *know the world as within the mind* = tile tailam iva
sthitam . *as oil is situate in sesame seed.*
खवातैः स्वसमाः प्राणा यथोह्यन्ते मनोमयाः । उह्यन्ते वै तथैतानि तदङ्गानि जग
kha.vAta.i: sva.samA: prANA* yathA uhyante manomayA: uhyante vai tathA
.
kha.vAt*a.i: *.
*by the kha.Space.winds = *sva.samA: prANA: . *the self.same prANas = *yathA
uhyante manomayA: . *as Mind.constructs they.travel <http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus = *
*by the kha.Space.winds = *
sva.samA: prANA: . *the self.same prANas = *
yathA uhyante manomayA: . *as Mind.constructs they.travel
<http://they.travel>* =
uhyante vai tathA etAni *. indeed they.travel <http://they.travel> thus = *
*vlm.11. As the etherial airs bear the victal airs, which are of the same
kind with them, (both being airy substances); so are the vital breaths
accompanied with practicles of the mind.(which is equally an airy substance
also), these again bear the pictures of the worlds in them, as if they are
ingrafted upon them.
*sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
they.travel <http://they.travel>* = uhyante vai tathA etAni *. indeed
That.limbs they go ./. in this world. *
सभूतान्यम्बरोर्व्यादिवृन्दानि त्रिजगन्त्यपि । उह्यन्ते वाप्यरूढानि पुरः
सर्वत्र गन्धवत् ॥७।१८।१२॥
sa.bhUtAni ambara.Urvi.Adi.vRnda.ani trijaganti api uhyante vA api
arUDha.ani pura: sarvatra gandhavat
.
trijaganty api . *in the Triple Worlds = *
pura: sarvatra gandhavat . *like perfume spreading everywhere. *
*ambara.Urvy.Adi.vRnd*a.ani *. *thronging
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds
with the earth and ocean, all which are borne in it, as the different odors
are borne by the winds.
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन । पुरः संकल्प.रूपाणि स्व.
saMkalpa.rUpANi sva.svapna.pura.pUravat
.
t*a.ani *buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi
.
*vlm.13. All these are seen in the sight of the understanding, and not by
the vision of the visual organs; they are the portraiture of our
imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these
physical eyes, O Raama.
सर्वत्र गन्धवत् ॥७।१८।१२॥
sa.bhUtAni ambara.Urvi.Adi.vRnda.ani trijaganti api uhyante vA api
arUDha.ani pura: sarvatra gandhavat
.
trijaganty api . *in the Triple Worlds = *
pura: sarvatra gandhavat . *like perfume spreading everywhere. *
*ambara.Urvy.Adi.vRnd*a.ani *. *thronging
all these worlds are wafted in the mind, like the scent of flowers is
wafted by air.
*vlm.12. The same vacuum contains the whole creation and the three worlds
with the earth and ocean, all which are borne in it, as the different odors
are borne by the winds.
तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन । पुरः संकल्प.रूपाणि स्व.
saMkalpa.rUpANi sva.svapna.pura.pUravat
.
t*a.ani *buddhyA eva dRzyante na dRSTyA raghunandana pura: saMkalpa.rUpANi
.
*vlm.13. All these are seen in the sight of the understanding, and not by
the vision of the visual organs; they are the portraiture of our
imagination, like the fairy lands we see in our dreams before us.
*sv.13 These are seen only by the eye of intelligence, not by these
physical eyes, O Raama.
सर्वत्र सर्वदा सन्ति सुसूक्ष्माण्येव खादपि । कल्पना.मात्र.सारत्वान्न चो
ह्यन्ते मनागपि ॥७।१८।१४॥
sarvatra sarvadA santi su.sUkSmANi eva khAt api | kalpanA.mAtra.sAratvAt na
ca uhyante manAk api
.
*everywhere = *sarvadA *. everywhen = *santi *. they are = *su.sUkSmANi eva
khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt *– thru
their essence as modes of imagining = *na ca uhyante manAg.api *. they are
not borne even a bit. *
*everywhere *
*everywhen *
santi *. they are = *
su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
kalpanA.mAtra.sAratvAt *– thru their essence as modes of imagining = *
*vlm.14. There are many other things, more subtile than the visible
atmosphere, and which owing to their existence in our desire or fancy only,
are not borne upon the wings of the winds as the former onces: (Though it
is said in ordinary speech, that our desires and fancies are borne by our
internal humour of váyu or wind).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
*kalpanA.mAtra.sAratvAt
*– thru their essence as modes of imagining = *na ca uhyante manAg.api *.
तान्येव दृढभावत्वात्स्वेषु लोकेषु तेष्वलम् । सत्यान्येव चिदम्शस्य सर्वगत्वा
द्भवानिव ॥७।१८।१५॥
tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam satyAni eva cit.aMzasya
sarva.gatvAt bhavAn iva
.
dRDha.bhAvatvAt *– from solid being.ness = *
sveSu lokeSu teSu alam *– *i* these or own worlds also = *
satyAni eva *– are real = *
cit.aMzasya *– of a bit of Consciousness = *
sarva.gatvAt *– thru omnipresence = *
bhavAn iva *. like states of being. *
*vlm. But there are some certain truths, which are derived from the
intellect, and are called intellectual principles, which have the power to
cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
and vice). (These are the immutable principles of right and wrong, abiding
in and proceeding from the intellect).
*sv. These worlds exist everywhere at all times. They are subtler than even
space for they are of the nature of the essence of notions. Hence in fact
they are not wafted nor moved from one place to another. But to each jIva
(which is composed of the prANa, mind and notion combined) the notion it
entertains of the world of its own creation is real, for that jIva firmly
believes in the substantiality of that creation.
प्रतिबिम्बम् पुराणीव पुरःप्राणसरिद्रये । अरूढान्यपि चोह्यन्ते रूढान्यपि च
naix व च ॥७।१८।१६॥
pratibimbam purANi iva pura:prANa.sarit.raye arUDhANi api ca uhyante
rUDhAni api ca na eva ca
.
pratibimbam
purANi iva
*i *pura:prANa.sarit.raya* = *
arUDhANi api ca
uhyante *– they flow = *
.
*vlm.16. Again our desires are as the shadows of cities, floating on the
stream of life; and though the current of life is continually gliding away,
yet the shadowy desires whether successful or not, ever remain the same.
(Lit; are never carried away by the current).
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
सौरभाणि समुह्यन्ते वाताङ्गस्थानि राघव । जगन्ति प्राणसंस्थानि व्योमात्मकमयानि
तु ॥७।१८।१७॥
saurabhANi samuhyante vAta.aGga.stha.ani rAghava jaganti prANa.saMstha.ani
vyoma.Atmaka.maya.ani tu
.
samuhyante
vAta.AGga.sth*a.ani *
*, rAghava, *
jaganti prANa.saMsth*a.ani *
vyoma.Atmaka.may*a.ani *tu + *but the spacious sky in the mode of selflings*
*... *
*vlm.17. The vital breath carries its burden of the world, along with its
course to the stillness of endless vacuity; as the breezes bear away the
fragrance of flowers, to the dreary desert where they are lost for ever.
*sv.16.17 When the objects on the bank of a fast.flowing river are seen
reflected in the water, these objects appear to be agitated, too, though in
fact they are not. Even so, these worlds within the jIvas may be said to be
in motion or unmoving.
#saurabhANi
#samuh
कुम्भे देशान्तरे नीते यथान्तर्व्योम्नि नान्यता । स्पन्दनादिमये चित्ते तथैव
त्रिजगद्भ्रमे ॥७।१८।१८॥
kumbhe deza.Antare nIte yathA antar vyomni na anyatA spandana.Adi.maye
citte tathA eva tri.jagat.bhrame
.
yathA anta: vyomni na anyatA *. as in the spacious sky there is no
difference + *
spandana.Adi.maye citte . *in a mode of affective Consciousness* =
tathA eva tri.jagat.bhrame . *thus too is the 3.world.delusion*.
movement at all, even as when a pot is moved from one place to another, the
space that is in it does not move from one place to another.
*vlm.18. Though the mind is ever fickle, changeable and forgetful in its
nature; yet it never loses the false idea of the world which is inherent in
it, as a pot removed to any
place and placed in any state, never gets rid of its inner vacuity. (The
idea of the world is carried by reminiscence, in every state and stage of
the changeful mind).
इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
ittham na san jagat bhrAnti: asatyA eva uditA iva te na vinazyati na udeti
kevalam brahma.rUpiNI
.
yet its* unreality seems to arise in you + *
na vinazyati . *is not destroyed *
na udeti . *does not arise *
kevalam brahmarUpiNI . *being wholly a brahmic form*.
in its existence: in reality it is Brahman only and it is neither created
nor destroyed.
*vlm.19. So when the fallacy of the false world has taken possession of the
deluded mind, it is alike impossible either to realize or set it at naught,
like the form of the formless Brahma.
त*d.**अ*न्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
yadi vA api udite vAt*a.i: *tat.tat asyA* na lakSyate |
tat.anta:saMsthit*a.i: *spanda: nAvi koza.gat*a.i: *iva ||7|18|20||
.
yadi vA api udite . *or else in its arising* =
tattat asyA na lakSyate
tad.anta:.saMsthit*a.i: *spanda:
nAvi koza.gat*a.i: *iva *.*
*sv.20 Even if it is considered that this world arises in cosmic space it
is not experienced as such by those who dwell in it.
*vlm.20. Or if this world is a revolving body, carried about by the force
of the winds; yet we have no knowledge of its motion, as when sitting quiet
in a boat, though carried afar to the distance of miles by the tide and
winds.
यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि । न लक्ष्यते तथा
पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
pRthvyAm tat saMsth*a.i: *tat.may*a.i: *api
.
yathA spanda: aGga.lagnAyAm
*as motion relative to the body *
*tho located in a ship *
na lakSyate tathA pRthvyAm
tat saMsth*a.i: *tanmay*a.i: *api
*sv.21 The passengers in a boat move with it; but one who is seated in the
boat does not see another moving.
*vlm.21. As men sitting in a boat, have no knowledge of the force which
carries the boat forward; so we earthly beings have no idea of the power,
that is attached to it in its rotatory motion.
यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
.
laghau sadma anubhUyate
yat tasya pAdapa.stambhe
*vlm.22. As a wide extending city, is represented in miniature in a
painting at the foot of a column; so is this world contained in the bosom
of the minute atom of the mind.
*sv.22 Just as an efficient artist creates the illusion of distance in his
painting or carving, even so within a subatomic particle the mind
entertains the notions of immeasurable distance.
मूषिकाः svaax ञ्जलि.द्रव्यम् नव.पङ्क* mix vaax *र्भकः ॥७।१८।२३॥
vastu.al*pa.m *api atibRhat.laghu.sattva* hi manyate |
mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
.
atibRhat.laghu.sattva** h*i
manyate *it is thot to be *
mUSikA: *mice *
sva.aJjali.dravyam *U.greeting. *
nava.paGkam iva arbhaka: *. *
or largeness of objects.
*vlm.23. A thing however little or insignificant, is taken to be too much
and of great importance, by the low and mean; as a handful of paddy is of
greater value to the little mouse than gems, and a particle of mud to the
contemptible frog, than the pearls under the water. (So a particle of the
mind is enough for the whole world).
asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
.
asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
lokAntarAAdharma
lokAntarA adharma
lokAntarA dharma
.
*vlm.24. Again a trifle is taken as too much, by those who are ignorant of
its insignificance; as the learned in the error of their judgement, mistake
this visionary world as preparatory to their future happiness or misery.
(The world being nothing in reality, cannot lead to anything to real good
or evil).
*sv.24 Similarly, there is the unreal experience of this world and what is
known as the other.world, though all these are false.
*AB. ... dharmAdharma... ||7|18|
सर्व.ज्ञ* syaax *पि मूढता ॥७।१८।२५॥
idam h*eya.m *upAd*eya.m *idam iti antarajJatA pazya tasya bhavAya asti
sarva.jJasya api mUDhatA
.
idam h*eya.m *upAd*eya.m *
idam iti antarajJatA |
pazya tasya bhavAya asti
*. *
*"this is proper, this is improper"*
*such intuition you should know as the sort of feeling that is folly*
*even in those who Know the All*
*.*
*sv.25 Out of all this arise false notions, such as 'This is desirable' and
'This is undesirable'.
*vlm.25. The inward belief of something as real good, and of another as
positive evil, is a mistake common to the majority of mankind, and to which
the learned also are liable, in their conduct in this world.
avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya.
. *to be rejected or accepted • con or pro. •.• #aheya . ah*eya.m *anupAd*eya.m
*anAd*eya.m *anAzrayam | ekam eva advayam brahma na iha nAnA asti kiJcana,
viv.ch.467 +
स.चेतन *hy **अ*वयवी चेत*ty **अ*वयवा* nyax *था ।
sa.cetana* hi avayavI cetati avayavAni athA |
svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
.
.
sa.cetana: hi avayavI
svAnta* eva tatam jIva:
trijagat budhyate tathA
.
*sv.26 A sentient being experiences the existence of his own limbs within
himself by means of his own inner intelligence; even so, the jiva (the
cosmic being in this case) perceives the existence of the world of
diversity within itself.
*vlm.26. As the intelligent and embodied soul, is conscious of every part
of the body in which it is confined; so the enlightened living soul.jiva,
beholds all the three worlds desplayed within itself (as in the God Viráj).
व्यो*mno '*वयव.रूपाणि त* SYEX *मानि जगन्ति भोः ॥७।१८।२७॥
saMvidAtma.parAkAzam anantam ajam avyayam |
vyomna: avayava.rUpANi tasya im*a.ani *jaganti bho: ||7|18|27||
.
saMvidAtma.parAkAzam anantam ajam avyayam vyomna: avayava.rUpANi tasya im*a.ani
*jaganti bho:
.
saMvidAtma.parAkAzam
anantam ajam avyayam
vyomna: avayava.rUpANi
.
*sv.27 The infinite consciousness is unborn and divided like space; all
these worlds are its limbs, as it were.
*vlm.27. The unborn and ever lasting God, who is of the form of conscious
soul, extending over the infinity of space, has all these worlds, as parts
of his all pervading vacuous body.
बुद्ध्यते बुद्ध्यते तद्व*त् *जी*vo 'jJas **त्रि*.जग*d.**भ्र*मम् ॥७।१८।२८॥
sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA buddhyate buddhyate
tadvat jIva: ajJa: tri.jagat.bhramam
.
*realizes something like an arrow or a needle*
*:*
*in that way the **Living.jIva lacking Wisdom*
*realizes the triple.world.delusion*
*.*
tadvat jIva: ajJa: tri.jagat.bhramam
.
*sv.28 A sentient ball of iron may visualise within itself the potential
existence of a knife and a needle, etc. Even so, the jiva sees or
experiences within itself the existence of the three worlds though this is
no more than a delusion or false perception.
*vlm.28. The intelligent and ever living soul (of God) sees the uncreated
worlds deeply impressed in itself; as a rod of iron (were it endowed with
intelligence), would see the future knives and needles in itself.
*jd. I think the notion of a compass fits better.
यथा.अङ्ग मनुते जी*vas **त*था.अङ्ग मनुते जगत् ॥७।१८।२९॥
acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
.
acit cit vA api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva: tathA
aGga manute jagat
.
acit cit vA api mRt.piNDa:
zarAvodaJcanAdikam
yathA aGga manute jIva:
tathA aGga manute jagat
.
*sv.29 Even in the insentient seed there is the potential tree with all its
numerous branches, leaves, flowers and fruits though not as such diverse
objects.
*vlm.29. As a clod of earth, whether endowed with intelligence or not knows
the seed which is hidden in it, and which it grows to vegetation
afterwards; so doth the ever living soul know the worlds which are
contained in it.
वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
cit.acit vA aGkura: dehe vRkSatvam manyate yathA vRkSa.zabda.artha=rahitam
brahma idam tri.jagat tathA
.
cit a.cit vA aGkura: .
dehe vRkSatvam manyate yathA –
*thus it is thought as tree.ness in the body = *
vRkSa.zabda.artha=rahitam –
*apart from its meaning as "tree" = *
brahma idam tri.jagat tathA –
*vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
tree, which it contains within its bosom; so doth the spirit of God,
perceive the great arbor of the world conceived in its profoundest womb.
*sv.30 Even so, all these worlds exist in Brahman though not as such, but
in an undifferentiated state.
not = *dehe vRkSatvam manyate yathA . *thus it is thought as tree.ness in
the body = *vRkSa.zabda.artha=rahitam . *apart from its meaning as "tree" =
brahman.Immensity.*
चि*त् **वा *अचि*त् **वा* यथादर्शः बिम्बितम् वा अ* nyax *बिम्बितम् ।
नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
.
yathAdarza: *as a mirror *
bimbitam vA api a.bimbitam *whether reflected or unreflected *
nagaram vetti no vA api *a city it knows or else not *
*. *
*sv.31 In a mirror (whether you regard it as sentient or insentient) the
city is reflected (though you may also truthfully say that there is no such
reflection in the mirror) and it is seen and also not seen; such is the
relationship between the three worlds and Brahman.
*vlm.31. As the man having his sight, sees the image of something reflected
in a mirror, which the blind man does not; so the wise man sees the world
in Brahma, which the ignorant do not perceive (but think the world as
distinct from him).
देशकालक्रियाद्रव्यमात्रमेव जगत्त्रयम् । अहम्त्वजगतोस्तेन भेदो नास्त्येतदा
त्मनोः ॥७।१८।३२॥
deza.kAla.kriyA.dravya.mAtram eva jagat.trayam ahamtva.jagato: tena bheda:
na asti etat Atmano:
.
deza.kAla.kriyA.dravya.mAtram eva ...
jagat.trayam *the Triple World*
t*a.ina *
bheda: na asti etat Atmano:
*vlm.32. The world is nothing except the union of the four categories of
time, space, action and substance; and egoism being no way distinct from
the predicates of the world, subsists in God who contains the whole in
Himself. (God is not predicable by any particular predicate; but is the
congeries of all the predicates taken collectively in his nature).
*sv.32.33 What is known as the world is nothing but time, space, motion
[kriyA as action in space. das....@gmail.com ] and substantiality, and all
these are non.different from the egosense on account of their mutual
interdependence.
कल्पितेनोपमानेन यदेतदुपदिश्यते । तत्रोपमैकदेशेनोपमेयसधर्मता ॥७।१८।३३॥
upama.ekadez*a.ina *upameya.sadharmatA
.
kalpit*a.ina *upamAn*a.ina *
yat etat upadizyate *this which is taught *
upameya.sadharmatA *.*
*upamA.ekadeza * Gerow, p153 . ekadezin
#upameya.sadharmatA with the same common property
*vlm.33. Whatever lesson is inculcated to any body by means of a parable,
i. e. whatever thing is signified to some one by a comparison, know that
the simile relates to some particular property of the compared object and
not in all respects. (So the similitude of iron rod given to god in the
sruti and this book, regards only its material causality, and not its
insensibility with the sensible spirit of God)
जीव* syaix *तत् स्मृतम् वपुः ॥७।१८।३४॥
yat idam dRzyate kiMcit jagat sthAvara.jaGgamam amuJcata: parANutvam
jIvasya etat
smRtam vapu:
.
amuJcata: parANutvam
jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
*sv.34 What is seen here as the world is but the supreme self which appears
as the world without undergoing any change in its own true nature.
*vlm.34 Whatever is seen to be moving or unmoving here in this world; is
the vivarta or expanded body of the living soul, without any alteration in
its atomic minuteness. (Nature is the body, and God the soul. Pope).
सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
sarva.saMvedana.tyAge zuddha.saMspanda=de pade | na manAk.api bheda: asti
ni:saGga.upala.kozavat
.
zuddha.saMspanda=de pade *in the clear state of totalVibration *
** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda would
be the confluence of Vibrations *
na manAg.api bheda: asti *– there is not a bit of difference = *
ni:saGga.upala.kozavat *. *
objects); and taking the force only, (which actuates all nature); we find
no difference of this physical force from the giver of the force.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
यदा यदा येन येन दीयते *स* त* thaix *व चित् ॥७।१८।३६॥
ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA yadA yadA y*a.ina *y*a.ina
*dIyate sa* tathA eva cit
.
*ya:.*who *
ya:.*who *
***nAma.*namely*
vikalpa*.
aMza: yatra yatra yathA yathA yadA yadA y*a.ina *y*a.ina *dIyate sa* tathA eva
cit
.
*whatever may be called ideation*
*wherever*
*however*
*whenever*
*whyever*
*soars.up thus within Consciousness*
*.*
yatra yatra yathA yathA |
dIyate sa* tathA eva cit
.
*whatever namely is an ideation *yatra.yatra *– wherever *yathA.yathA *.
it *tathA eva cit *thus even Consciousness. *
anything or person, at any time or place or in any manner; is all the act
of that Divine Intellect.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
wherever *yathA.yathA *. however = *yadA.yadA *. whenever = *yena.y*a.ina **.
चित्त्वात् तु चेत*so **वि*द्धि चिति *ए*व इह कल्पनम् ॥७।१८।३७॥
a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: cittvAt tu cetasa: viddhi
citi* eva iha kalpanam
.
na asti manasi *saMk*alpa: *. there is no conception in Mind = *
khe iva aGkura: *. like a sapling in the sky = *
cit.tvAt tu *– but with effective Consciousness = *
cetasa: viddhi *– of affectivity know = *
citi: eva iha kalpanam *. *
#cittva.m * 7018.037
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
*vlm.37. It is the intellect which infuses in the mind the power of its
option, volition, imagination and the like; because none of these can
spring as a sprout in the mind, which is without intelligence and without
an intelligent cause of it.
सर्वगत्वा* dax *नन्तत्वा*च्* चि*द्**.**व्यो*म्नः सा न सन्मयी ॥७।१८।३८॥
yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
a.prabuddha.Azayam prati
sarvagatvAt anantatvAt *– thru all.pervasion & boundlessness *
cid.vyomna: . *of the Conscious sky *=
sA *– the (multitude) is *
#vikalpa.zrI
*a.prabuddha.Azaya
#anantatvAt
#cid.vyomna
*vlm.38. Whatever desires and fancies, rise in the minds of the
unenlightened; are not of the nature of the positive will or decree of the
Divine Mind, owing to the endless variety and mutuality of human wishes.
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
सर्वगत्वा* dax *नन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*altho not arisen in someone awakened*
*thru all.going.ness, unendingness*
*it is conscious sky*
*not a mode of Being*
*.*
prabuddhe na uditA eva sA |
sarvagatvAt anantatvAt
cit.vyomna: sA na sanmayI
.
*vlm.39. The desires rising in the minds of the enlightened, are as they
were no desires and never had their rise; because...
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
स्वप्न.आ*dAv *अनुभूतो ऽन्त* rax *र्थः के* naax *पि लभ्यते ॥७।१८।४०॥
sarva.saMkalpa=kalanA satyA iti AbAlam akSatam | svapna.AdAu anubhUta: antar
.
"sarva.*saMk*alpa=kalanA satyA"
iti AbAlam akSatam
svapna.AdAu anubhUta: antar . *in states like dream experienced* =
artha: *something *
kenApi labhyate .
*by whomever is it got? *
the idle wishes of boys; for who has ever obtained the objects of his
dream? (or that he has beheld in his dream)?
*sv. It appears to be that which one conceives it to be at a particular
time and place. All these apparent appearances arise in the mind as
notions; mind itself is nothing but consciousness. Hence, the appearances
arise in the mind as notions; mind itself is nothing but consciousness.
Hence, the appearance is false and not real.
संकल्पो वासना जीवस्त्रयोsर्था लिखिताश्चिता । सोऽनुभूतोऽप्यसत्यः स्यादसत्य
स्यैव नो सतः ॥७।१८।४१॥
saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA sa: anubhUta: api
asatya: syAt asatyasya eva na.u sata:
.
*Concept *vAsanA *– Imprint **Living.jIva: three things written by
Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –* tho it is
experienced = *a.satya: syAt *unreal it would be *asatyasya eva na.u sata: *tho
there are no realities in the unreal. *
*saMk*alpa: *. Concept *
vAsanA *– Imprint *
*Living.jIva: *
*three things written by Consciousness *
sa: anubhUta: api –* tho it is experienced = *
a.satya: syAt *unreal it would be *
unreal*
*. *
*vlm.41. Sankalpa with its triple sense of thought, desire and imagination,
is impressed by the intellect on the living soul (which is the image of
God) from its past reminiscence; and though we have a notion of this ideal
soul, yet it is as untrue and unsubstantial as a shadow; but not so the
original Intellect, which both real and substantial.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
tho it is experienced = *a.satya: syAt *unreal it would be *asatyasya eva
असत्यताभिधम् सत्यम् मुक्त एव भवेच्छिवः ।सातिवाहिकदे haix क.परिक्षय.विकासवान्
॥७।१८।४२॥
asatyatAbhidham satyam mukta* eva bhavet ziva:
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn
.
a.satyatA.Abhidham satyam *– what is real defined as a state of unrealness
= *
mukta: eva bhavet ziva: *. let it be free, let it be shiva = *
sa.AtivAhika.deha=eka.parikSaya.vikAsavAn *. *
*. *
*vlm.42. He who is freed from the error of taking the unreal world for
real, becomes as free as the god Siva himself; and having got rid of the
corporeal body, becomes manifest in his spiritual form.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
जगन्ति वातैरुह्यन्ते व्योम्नि शाल्मलितूल्यवत् । नोह्यन्ते चोपलानीव न च स
न्त्येव कल्पनात् ॥७।१८।४३॥
jaganti vAta.i: uhyante vyomni zAlmali.tUlyavat | na uhyante ca upalAni iva
na ca santi eva kalpana.at
.
the spacious sky = *zAlmali.tUlyavat *– like wisps from the cotton.tree = *na
uhyante ca upal*a.ani *iva *– yet like stones they do not fly = *na ca
santi eva kalpana.at *– nor are they only from imagining. *
*. *
*they fly *
*in the world's winds thru the spacious sky*
*like wisps from a cotton.tree*
*yet *
*like stones *
*they do not fly*
*nor are they only from imagining*
*.*
wind hurts the flying cotton in the air; but they appear to be as unmoved
as stones to the wise, who are not led away by their imagination.
*sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
living being (jiva) are non.different from the infinite consciousness; even
if they are experienced, they are still unreal except as the one reality
which is the infinite consciousness. Therefore, when the unreal notion is
done away with, there is emancipation or moksa.
इत्यस्मिन् अखिलपदार्थसार्थकोशेव्योमन्यतिवितते जगन्ति सन्ति ।
अन्योन्यम् परिमिलितानि कानिचिच्च नान्योन्यम् परिमिलितानि कानिचिच् च
॥७।१८।४४॥
.
iti *. so = *
asmin *– here in this = *
akhila.padArtha=sArtha.koze *– *
*i *akhila.padArtha=sArtha.koza* = *
vyomani api . *tho in the vastly spacious sky*
jaganti santi *– worlds are = *
na anyonyam parimilit*a.ani *kAnicit ca *. and not intermixed anyhow. *
*vlm.44. So there are multitudes of worlds, amidst many other things in the
vast womb of vacuum which nobody can count; some of which are united with
one another in groups, and others that have no connection with another.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
S3is3. ; met from all sides Prasannar.
sarvatvAt paramacite: ananta.rUpANi Arambha.pracura.diganta.sambhRta.ani |
लोलाम्भूदरपुरबिम्बभङ्गुराणि स्वान्तःस्थाविरलमहापुरोपमानि ॥७।१८।४५॥
lola.Ambu.udara.pura.bimba.bhaGgurANi
sva.anta:stha.Avirala=mahApura.upama.ani
.
sarvatvAt *– *
*thru the Allness *
parama.cite: *. *
*of absolute Consciousness = *
ananta.rUpANi *– *
*endless forms = *
*activity*.A*bounding*.diganta.*collected *
lola.Ambu.udara.pura.bimba.bhaGgurANi *– *
thm *playing*.*water*.udara.pura.bimba.*transitory = *
*vlm.45. The supreme intellect being all in all, manifests itself in
endless forms and actions, filling the vast space of infinity, some of
which are as transcient as rain drops or bubbles in air and water, which
quickly burst out and disappear; and others appearing as the great cities
(of gods &c), situated in the heart of the Infinite one.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
#sambhRta
*bhaGgura.transitory, perishable • fraudulent, dishonest • #bhaGguratA .
fragility, transitoriness +
not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
there) . #viralatA – scarceness • #viralatvam – scarcity +
sa.sthairyANi api satatam kSaNa.kSayANi vyakta.AkSANi api satatam
ni.mIlita.ani |
सालोकान्यपि परितस्तमोवृतानि चिद्रूपार्णवलहरीविवर्तनानि ॥७।१८।४६॥
sAlokAni api parita: tama:*vRta.ani cit.rUpa.arNava.laharI.vivartana.ani
||7|18|46||
.
sa.sthairyANi api *– tho durable = *
satatam kSaNa.kSayANi *– constantly fragmenting = *
vyakta.AkSANi api *– though eye.perceptible = *
sa.Alok*a.ani *api *– tho luminous = *
parita: tamo.vRt*a.ani *
cidrUpa.ArNava.laharI.vivartan*a.ani **– Consciousness*.*form*.*ocean*.
*billow*.A*ppearances. *
*vlm.46. Some of these are as durable as rocks, and others are continually
breaking and wearing out; some appearing as bright as with their open eyes,
and others as dark as with their closed eyelids; some of these are luminous
to sight and others obscured under impenetrable darkness; thus the bosom of
the intellect resembling the vast expanse of the ocean, is rolling on with
the waves of creation to all eternity.
*sv. However, one cannot truly say that these worlds are wafted in air here
and there, for all these are but false notions with the infinite
consciousness as their substratum and sole reality.
doctrine of the vedAntins according to whom the whole visible world is a
mere illusion—an unreal and illusory appearance—while brahman or Supreme
Spirit is the only real entity • as a serpent (सर्प) is a vivarta of a rope
(रज्जु), so is the world a vivarta of the real entity brahman, and the
illusion is removed by *vidyA or true knowledge *MW •:• "The term
<#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in
BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from
#zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in
common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote).
*at many places, had its author been acquainted with it. "– Atreya, vwv.
p.10.
पृथक्.स्थितानि vyaति.मिश्रितानि जलानि च ए* vaax *म्बु.निधौ नदीनाम् ।
pRthak.sthit*a.ani *vi.ati.mizrit*a.ani *jal*a.ani *ca eva ambu.nidhau
nadInAm |
ता* raax *र्क.चन्द्र.ग्रह.मण्डलानाम् सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
tAra.arka.candra.graha.maNDalAnAm sama.uditAnAm nabhasi iva bhAsa:
.
sthita.*situate/located*.ani vi.ati.mizrit*a.ani *jal*a.ani *ca eva ambu.nidhau
.
separate.stationed And even set apart –
चैवाम्बुनिधौ jal*a.ani *ca eva ambunidhau– in the water.holding ocean .
tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and
planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः
nabhasi iva bhAsa: like illumination in the spacious sky.
*:*
*the waters of the rivers fill the ocean*
*the Mandala of stars, suns, moons, and planets*
*together*
*make the sky's illumination*
*.*
the waters of distant rivers are running to mix with those of seas and
ocean; and as the luminous bodies of heaven, appearing together to brighten
its sphere.
apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizrit*a.ani *mixed
mixed.together . जलानि चैवाम्बुनिधौ jal*a.ani *ca eva ambunidhau– in the
तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the Mandala
of stars, suns, moons, and planets . समोदितानां sama.uditAnAm arisen.Alike
in Sameness . नभसीव भासः nabhasi iva bhAsa: like illumination in the
spacious sky.
.
.
fm7019
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
>
> FM7018 CONCEPTION IN CONSCIOUSNESS 3.FB07.09 .z47
>
>
> https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08.09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
>
> FM.7.1.FM.7.24
>
> https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
> <https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0>
>
>
>
>
> सर्ग ७.१८
>
> sarga 7.18
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
>
> maraNam sarva.nAza.Atma na kadAcana vidyate |
>
> sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
>
> पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
>
> pazya ime pura* uhyanta* iva mandara.merava: |
>
> arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
>
> upari.upari antar ata: kadalI.dala.pIThavat |
>
> श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
>
> zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
>
> राम उवाच ।
>
> rAma* uvAca |
>
> पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
>
> pazya me pura* uhyanta* iti vAkya.artham akSatam |
>
> न किम्चिद् अव.गच्छामि यथावन् मुनि.नायक ॥७।१८।०४॥
>
> na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
>
> प्राणस्य अभ्यन्तरे चित्तम् चित्तस्य अभ्यन्तरे जगत् ।
>
> prANasya abhyantare cittam cittasya abhyantare jagat |
>
> विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
>
> vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
>
> mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
>
> sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
>
> ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
>
> व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
>
> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api ||7|18|07||
>
> स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
>
> sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
>
> sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
>
> अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
>
> atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
>
> buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
>
> kha.vAte antar mRta.prANA: prANAnAm antare mana: |
>
> manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
>
> kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
>
> uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
>
> स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
>
> sa.bhUtAni ambara.Urvi.Adi.vRndAni trijaganti api |
>
> uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
>
> तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
>
> tAni buddhyA eva dRzyante na dRSTyA raghunandana |
>
> पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
>
> pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
>
>
>
> kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
>
> tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
>
> सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
>
> satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
>
> pratibimbam purANi iva pura:prANa.sarit.raye |
>
> arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
>
> सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
>
> saurabhANi samuhyante vAta.aGga.sthAni rAghava |
>
> जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
>
> jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
>
> कुम्भे देश.आन्तरे नीते यथा अन्तर् व्योम्नि न अन्यता ।
>
> kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
>
> spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
>
> इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
>
> ittham na san jagat bhrAnti: asatyA eva uditA iva te |
>
> न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
>
> na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
>
> yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
>
> tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
>
> यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
>
> yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
>
> न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
>
> na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
>
> यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
>
> yathA yojana.vistIrNam laghau sadma anubhUyate |
>
> यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
>
> yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
>
> vastu.alpam api atibRhat.laghu.sattva* hi manyate |
>
> मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
>
> mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
>
> asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
>
> लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
>
> lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
>
> idam heyam upAdeyam idam iti antarajJatA |
>
> पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
>
> pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
>
> sa.cetana* hi avayavI cetati avayavAni athA |
>
> svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
>
> संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
>
> saMvidAtma.parAkAzam anantam ajam avyayam |
>
> vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
>
> sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
>
> buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
>
> acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
>
> yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
>
> cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
>
> वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
>
> vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
>
> cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
>
> नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
>
> nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
>
> देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
>
> deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
>
> ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
>
> kalpitena upamAnena yat etat upadizyate |
>
> तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
>
> tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
>
> yat idam dRzyate kimcit jagat sthAvara.jaGgamam |
>
> अमुञ्चतः पराणुत्वम् जीवस्य एतत् स्मृतम् वपुः ॥७।१८।३४॥
>
> amuJcata: parANutvam jIvasya etat smRtam vapu: ||7|18|34||
>
> सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
>
> sarva.saMvedana.tyAge zuddha.saMspanda=de pade |
>
> na manAk.api bheda: asti ni:saGga.upala.kozavat ||7|18|35||
>
> ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA |
>
> yadA yadA yena yena dIyate sa* tathA eva cit ||7|18|36||
>
> a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: |
>
> cittvAt tu cetasa: viddhi citi* eva iha kalpanam ||7|18|37||
>
> yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati |
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|38||
>
> yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA |
>
> sarvagatvAt anantatvAt cit.vyomna: sA na sanmayI ||7|18|39||
>
> sarva.saMkalpa=kalanA satyA iti AbAlam akSatam |
>
> svapna.AdAu anubhUta: antar artha: kena api labhyate ||7|18|40||
>
> saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA |
>
> sa: anubhUta: api asatya: syAt asatyasya eva no sata: ||7|18|41||
>
> asatyatA.abhidham satyam mukta* eva bhavet ziva: |
>
> स.आतिवाहिक.देह=एक.परिक्षय.विकासवान् ॥७।१८।४२॥
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
>
> jaganti vAtai: uhyante vyomni zAlmali.tUlyavat |
>
> na uhyante ca upalAni iva na ca santi eva kalpanAt ||7|18|43||
>
>
> iti asmin akhila.padArtha=sArtha.koze
>
> व्योमन्य् अप्य् *अ*ति.वितते जगन्ति सन्ति ।
> vyomani api ati.vitate jaganti santi |
>
>
> anyonyam pari.militAni kAnicit ca
>
> न अन्योन्यम् परिमिलितानि कानिचि*च् च* ॥७।१८।४४॥
> na anyonyam parimilitAni kAnicit ca ||7|18|44||
>
>
>
> आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
>
> Arambha.pracura.diganta.sambhRtAni |
>
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi
>
> स्व.अन्तः* sthaax *विरल=महापु* rox *पमानि ॥७।१८।४५॥
> sva.anta:stha.Avirala=mahApura.upamAni ||7|18|45||
>
>
> sa.sthairyANi api satatam kSaNa.kSayANi
>
> व्यक्त.आ*क्षा**Ny* अपि सततम् नि.मीलितानि ।
>
> vyakta.AkSANi api satatam ni.mIlitAni |
>
> सालोकान्य् अपि परि*tas **त**mo.**वृ*तानि
> sAlokAni api parita: tama:*vRtAni
>
>
> cit.rUpa.arNava.laharI.vivartanAni ||7|18|46||
>
> पृथक्.स्थितानि *vya*ति.मिश्रितानि
> pRthak.sthitAni vi.ati.mizritAni
>
> जलानि च एव अम्बु.निधौ नदीनाम् ।
>
> jalAni ca eva ambu.nidhau nadInAm |
>
> तार.अर्क.चन्द्र.ग्रह.मण्डलानाम्
>
> tAra.arka.candra.graha.maNDalAnAm
>
> सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
>
> sama.uditAnAm nabhasi iva bhAsa: ||7|18|47||
>
>
>
> @@@
>
>
>
>
>
> *o*ॐ*m*
>
>
>
> FM.7.18
>
>
>
> *CONCEPTION IN **CONSCIOUSNESS*
>
>
>
> *VASISHTHA said—*
>
>
>
> भिधीयते ॥७।१८।१॥
>
> maraNa.m sarva.nAza.Atma na kadAcana vidyate sva.saMkalpa.antara.sthairyam
> mRti: iti abhidhIyate
>
> .
>
> <http://seen.to.be>*
>
> *:*
>
> *Urself *
>
> *as a **Conception settled within*
>
> *might be styled*
>
> *"death"*
>
> *.*
>
>
> .m
>
> *sarva.*every/all*
>
> *nAz.*destruction*.a.
>
> *Atma.*self*. –
>
> *dying of an all.destroying nature (of complete destruction sam) = *
>
> na kadAcana vidyate
> *is not known anywhen = *
>
> sva*saMk*alpa.Antara.sthairyam
>
>
> mRtir ity abhidhIyate .
>
> *is to be known as "death"*
>
> *. *
> *sv.1 VASISHTHA Related:—There is never and nowhere an absolute death or
> total dissolution of the body together with the mind, soul and egoism; but
> it is the creation of the inward imagery of the mind, that is called its
> quietus.
>
> *vwv.925/1a. Death is not, at any time, of the nature of complete
> destruction.
>
>
>
> पश्येमे पुर उह्यन्त इव मन्दरमेरवः । अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत्
> ॥७।१८।२॥
>
> pazya ime pura* uhyanta* iva mandara.merava: arUDhA* api dik.vAta.i:
> sarit.bimbita.zailavat
>
> .
>
>
> *they might be borne by the four winds—or merely hills reflected in a
> stream*
>
> *. *
> *vlm. … they are not carried to and fro to every body, but are reflected
> in the minds, of all like the flying clouds of autumn in the water of a
> river.
>
>
>
> उपर्युपर्यन्तरतः कदलीदलपीठवत् । श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः
> स्थिताः ॥७।१८।३॥
>
> upari.upari antar ata: kadalI.dala.pIThavat zliSTa.azliSTa.svarUpA: khe
> mitha: saMsRtaya: sthitA:
>
> .
>
>
> *sheathed yet unsheathed in the sky, constructions are situate together*
>
> *.*
> upari.upari antar ata: kadalI.dala.pIThavat | zliSTa.azliSTa.svarUpA: khe
> mitha: saMsRtaya: sthitA:
>
> .
>
> *vlm.3. These creations are placed over and above and below and under one
> another, like the coatings of a plantain tree; and they are either in
> contact with or detached from one another like clouds in the sky.
>
>
>
>
>
> पश्य मे पुर उह्यन्त इति वा क्यार्थमक्षतम् । न किम्चिदवगच्छामि
> यथावन्मुनिनायक ॥७।१८।४॥
>
> pazya me pura* uhyanta* iti vAkya.artham akSatam na kiMcit ava.gacchAmi
> yathAvan muni.nAyaka
>
> .
>
> *
>
> *the meaning of these words entirely *na*.no/not* kiMcit avagacchaami yathaava.n,
> .
>
> puras uhyante iti vAkya.artham akSatam | kiMcit ava.gacchAmi yathAvan
> muni.nAyaka
>
> .
>
> *sv.4.5 There is mind within prANa or life.force, and the world exists in
> the mind.
>
> *vlm.4. Ráma said:..Sir, I do not fully comprehend the sound sense, of
> what you say by the words "Look at these flying sights" and therefore I beg
> to you to explain this clearly unto me.
>
>
>
> प्राणस्याभ्यन्तरे चित्तम् चित्तस्याभ्यन्तरे जगत् । विद्यते विविधाकारम् बीज
> स्यान्तरिव द्रुमः ॥७।१८।५॥
>
> prANasya abhyantare cittam cittasya abhyantare jagat vidyate
> vividha.AkAram bIjasya antar iva druma:
>
> .
>
>
> *the world is within the Affection*
>
> *:*
>
> *it is known as a variety of formations*
>
> *like the tree inside the seed*
>
> *.*
>
>
> .*.x.*sya abhyantara*.x.*e citta*.x.*m citta*.x.*sya abhyantara*.x.*e
> jagat*.x.* | vidyat*.x.*e vividha*.x.*AkAra.*form/shape/figure.x.*m *of/for
> the* bIja*.seed.x.*sya antar.*within/inner* iva.*like/as.if* druma.
> *tree.x.*:
> .
>
> prANasya abhyantare cittam
>
> cittasya abhyantare jagat |
>
> vidyate vividha
>
> .
>
> *vlm. Know Ráma, that the life contains the mind, and the mind is the
> container of the worlds within it; as there are various kinds of trees and
> their several part, contained in the bosom of a small berry. (And this is
> meant by one thing being contained within another).
>
>
>
> मृते पुंसि नभोवातैर् मिलन्ति प्राणवायवः । सरिज्जलैरिवाम्भोधिजलान्या
> त्मद्रुतानि हि ॥७।१८।६॥
>
> mRte puMsi nabha:vAta.i: milanti prANa.vAyava: sarit.jala.i: iva
> ambhodhi.jalAni Atma.druta.ani hi
>
> .
>
> mRte puMsi
>
>
> milanti prANa.vAyava: the prANa Airs come.together .
>
>
> ambhodhi.jal*a.ani *the sea.waters .
>
> Atma.drut*a.ani *hi
> *are indeed self.flowing. *
>
> .
>
>
> sarit.jal*a.i: *iva ambhodhi.jalAni Atma.drut*a.ani *hi
> .
>
> *AB. *
>
> *vwv.943/6a.3055.006. The name of that minute (or subtle) entity possessed
> of mental impressions is declared as jIva (or the individual soul). When
> the man is dead, the vital airs are united with the atmospheric airs.
>
> *sv.6 At the time of death, this prANa leaves the body and enters into
> space.
>
> *vlm.6. After a man is dead, his vital airs fly to and unite with the
> etherial air; as the liquid water of streams flows to and mixes with the
> main ocean. (This is by attraction of things of the same kind).
>
>
>
> इतश्चेतश्च यान्तीव तेषामन्तर्जगन्त्य लम् । व्योमवातविनुन्नानाम् संकल्पैका
> त्मकान्यपि ॥७।१८।७॥
>
> ita: ceta: ca yAnti iva teSAm antar.jaganti alam vyoma.vAta.vinunnAnAm
> saMkalpa.eka.AtmakAni api
>
> .
>
>
> yAnti iva *they seem to come *
>
> teSAm antar.jaganti alam *their inner.worlds enuf *
>
> vyoma.vAta.vinunnAnAm *of sky.wind.driven *
>
> .
>
> ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
>
> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api
>
> .
>
> *sv.7 It is wafted here and there by the cosmic air.
>
> *vlm.7. The winds of heaven then disperse on all sides, his vital airs
> together with the imaginary worlds of his life time, which subsisted in the
> particles of his vital breath.
>
> #pAtita .
>
>
>
> स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
>
>
> सर्वा *ए*व दिशः पूर्णाः पश्यामि इमाः समन्ततः ॥७।१८।८॥
> sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|8||
>
> .
>
>
> sphurat.*saMk*alpa.garbhit*a.i: *
> sarvA: eva diza: pUrNA: *. all of the directions are full *
>
> pazyAmi imA: samantata: *. I see these everywhere*
>
> *. *
>
> vital airs pregnant with throbbing minds (or thoughts). I see these all
> around.
>
> *vlm.8. I see the winds of heaven, bearing away the vital airs, together
> with their contents of the imaginary worlds; and filling the whole space of
> air with vital breath on all sides.
>
> *sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds)
> hidden within them filling the entire space. I see them here in front of me
> with my inner eye of intelligence.
>
>
>
> अत्रैते पश्य पश्यामि संकल्प.जगताङ्गणे । बुद्धिदृष्ट्या समुह्यन्ते पुरो म
> न्दरमेरवः ॥७।१८।९॥
>
> atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe | buddhi.dRSTyA samuhyante
> pura: mandara.merava:
>
> .
>
>
> *saMk*alpa.jagatA *w conceptual world *
>
> aGgaNe
>
> buddhi.dRSTyA . *w the eye of the Intellect*
>
> samuhyante *. they are gathered *
>
> puras *before *
>
> .
>
> *vlm.9. I see the Meru and mandAra Mountains, wafted with the imaginary
> worlds before me; and you also will observe the same, before the sight of
> your understanding. (The whole vacuum teeming with life).
>
> *sv.8.9 Behold these prANas (jIva.s) with all their notions (worlds)
> hidden within them filling the entire space. I see them here in front of me
> with my inner eye of intelligence.
>
> walk in, yard, *court*, area • #*aGganA* *.f..* "a [leggy] woman with
> female elephant of the north. . y7018.009
>
>
>
>
> मनसो ऽन्तर् जग*त् **वि*द्धि तिले तैल* mix *व स्थितम् ॥७।१८।१०॥
> kha.vAte antar mRta.prANA: prANAnAm antare mana: |
>
> manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
>
> .
>
>
> *:*
>
> *Mind is in the prANas*
>
> *.*
>
> *know the world to be within the Mind*
>
> *like oil in sesame seed*
>
> *. *
>
> kha.vAte antar mRta.prANA: .
>
> *in the Space.wind are the prANas of the dead* = prANAnAm antare mana: . *mind
> within the mind* = tile tailam iva sthitam . *as oil is situate in sesame
> seed.*
> .
>
> kha.vAte antar mRta.prANA: prANAnAm antare mana: |
>
> manasa: antar jagat viddhi tile tailam iva sthitam
>
> .
>
> *sv.10 The air in the entire space is filled with the prANas of the
> departed ones. Mind exists in those prANas. And the world exists within the
> mind like oil in seeds.
>
> *vwv.945/10. Within the atmospheric air, the vital airs of the dead exist.
> In the interior of the vital airs, the mind exists. Know the world as
> existing within the mind like oil in the sesamum seed.
>
> of the dead* = prANAnAm antare mana: . *mind is within the prANas* =
> manaso antar jagad viddhi . *know the world as within the mind* = tile
> tailam iva sthitam . *as oil is situate in sesame seed.*
>
>
>
> ख.वातैः स्व.समाः प्राणा *य*था उह्यन्ते मनोमयाः ।
>
> उह्यन्ते वै त* thaix *तानि त*d.**आ*ङ्गानि जग* ntyax *पि ॥७।१८।११॥
>
> kha.vAt*a.i: *sva.samA: prANA* yathA uhyante manomayA: |
>
> uhyante vai tathA et*a.ani *tat.AGg*a.ani *jaganti api ||7|18|11||
>
> .
>
> kha.vAt*a.i: *.
> *by the kha.Space.winds = *sva.samA: prANA: . *the self.same prANas = *yathA
> uhyante manomayA: . *as Mind.constructs they.travel <http://they.travel>*
> thus = *tad.AGg*a.ani *jaganti api . *as That.limbs they go ./. in this
>
> *by the kha.Space.winds = *
>
> sva.samA: prANA: . *the self.same prANas = *
>
> yathA uhyante manomayA: . *as Mind.constructs they.travel
> <http://they.travel>* =
>
> thus = *
>
> tad.AGg*a.ani *jaganti api . *as That.limbs they go ./. in this world. *
> *vlm.11. As the etherial airs bear the victal airs, which are of the same
> kind with them, (both being airy substances); so are the vital breaths
> accompanied with practicles of the mind.(which is equally an airy substance
> also), these again bear the pictures of the worlds in them, as if they are
> ingrafted upon them.
>
> *sv.11.12 Just as the life.force (prANa) is wafted in the wind in space,
> all these worlds are wafted in the mind, like the scent of flowers is
> wafted by air.
>
> they.travel <http://they.travel> thus = *tad.AGg*a.ani *jaganti api . *as
> That.limbs they go ./. in this world. *
>
>
> सभूतान्यम्बरोर्व्यादिवृन्दानि त्रिजगन्त्यपि । उह्यन्ते वाप्यरूढानि पुरः
> सर्वत्र गन्धवत् ॥७।१८।१२॥
>
> sa.bhUtAni ambara.Urvi.Adi.vRnda.ani trijaganti api uhyante vA api
> arUDha.ani pura: sarvatra gandhavat
>
> .
>
>
> trijaganty api . *in the Triple Worlds = *
>
> pura: sarvatra gandhavat . *like perfume spreading everywhere. *
>
>
> all these worlds are wafted in the mind, like the scent of flowers is
> wafted by air.
>
> *vlm.12. The same vacuum contains the whole creation and the three worlds
> with the earth and ocean, all which are borne in it, as the different odors
> are borne by the winds.
>
>
>
> तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन । पुरः संकल्प.रूपाणि स्व.
>
> saMkalpa.rUpANi sva.svapna.pura.pUravat
>
> .
>
> t*a.ani *buddhyA eva dRzyante na dRSTyA raghunandana pura:
> saMkalpa.rUpANi sva.svapnapura.pUravat
>
> .
>
> t*a.ani *buddhyA eva dRzyante
> na dRSTyA raghunandana
>
> pura: saMkalpa.rUpANi
>
> sva.svapnapura.pUravat
>
> .
>
> *vlm.13. All these are seen in the sight of the understanding, and not by
> the vision of the visual organs; they are the portraiture of our
> imagination, like the fairy lands we see in our dreams before us.
>
> *sv.13 These are seen only by the eye of intelligence, not by these
> physical eyes, O Raama.
>
>
>
> सर्वत्र सर्वदा सन्ति सुसूक्ष्माण्येव खादपि । कल्पना.मात्र.सारत्वान्न चो
> ह्यन्ते मनागपि ॥७।१८।१४॥
>
> sarvatra sarvadA santi su.sUkSmANi eva khAt api | kalpanA.mAtra.sAratvAt
> na ca uhyante manAk api
>
> .
>
>
> *everywhere = *sarvadA *. everywhen = *santi *. they are = *su.sUkSmANi
> eva khAt api *– even more subtle than kha.Sky = *kalpanA.mAtra.sAratvAt *–
> thru their essence as modes of imagining = *na ca uhyante manAg.api *.
> they are not borne even a bit. *
>
> *everywhere *
>
> *everywhen *
>
> santi *. they are = *
>
> su.sUkSmANi eva khAt api *– even more subtle than kha.Sky = *
>
> kalpanA.mAtra.sAratvAt *– thru their essence as modes of imagining = *
>
> *vlm.14. There are many other things, more subtile than the visible
> atmosphere, and which owing to their existence in our desire or fancy only,
> are not borne upon the wings of the winds as the former onces: (Though it
> is said in ordinary speech, that our desires and fancies are borne by our
> internal humour of váyu or wind).
>
> *sv. These worlds exist everywhere at all times. They are subtler than
> even space for they are of the nature of the essence of notions. Hence in
> fact they are not wafted nor moved from one place to another. But to each
> jIva (which is composed of the prANa, mind and notion combined) the notion
> it entertains of the world of its own creation is real, for that jIva
> firmly believes in the substantiality of that creation.
>
> *– thru their essence as modes of imagining = *na ca uhyante manAg.api *.
>
>
> तान्येव दृढभावत्वात्स्वेषु लोकेषु तेष्वलम् । सत्यान्येव चिदम्शस्य
> सर्वगत्वाद्भवानिव ॥७।१८।१५॥
>
> tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam satyAni eva cit.aMzasya
> sarva.gatvAt bhavAn iva
>
> .
>
> dRDha.bhAvatvAt *– from solid being.ness = *
>
> sveSu lokeSu teSu alam *– *i* these or own worlds also = *
>
> satyAni eva *– are real = *
>
> cit.aMzasya *– of a bit of Consciousness = *
>
> sarva.gatvAt *– thru omnipresence = *
>
> bhavAn iva *. like states of being. *
>
>
> *vlm. But there are some certain truths, which are derived from the
> intellect, and are called intellectual principles, which have the power to
> cause our pleasure and pain, and lead us to heaven or hell: (Such as virtue
> and vice). (These are the immutable principles of right and wrong, abiding
> in and proceeding from the intellect).
>
> *sv. These worlds exist everywhere at all times. They are subtler than
> even space for they are of the nature of the essence of notions. Hence in
> fact they are not wafted nor moved from one place to another. But to each
> jIva (which is composed of the prANa, mind and notion combined) the notion
> it entertains of the world of its own creation is real, for that jIva
> firmly believes in the substantiality of that creation.
>
>
>
> प्रतिबिम्बम् पुराणीव पुरःप्राणसरिद्रये । अरूढान्यपि चोह्यन्ते रूढान्यपि च
> naix व च ॥७।१८।१६॥
>
> pratibimbam purANi iva pura:prANa.sarit.raye arUDhANi api ca uhyante
> rUDhAni api ca na eva ca
>
> .
>
> pratibimbam
>
> purANi iva
>
>
> *i *pura:prANa.sarit.raya* = *
>
> arUDhANi api ca
>
> uhyante *– they flow = *
>
> .
>
> *vlm.16. Again our desires are as the shadows of cities, floating on the
> stream of life; and though the current of life is continually gliding away,
> yet the shadowy desires whether successful or not, ever remain the same.
> (Lit; are never carried away by the current).
>
> *sv.16.17 When the objects on the bank of a fast.flowing river are seen
> reflected in the water, these objects appear to be agitated, too, though in
> fact they are not. Even so, these worlds within the jIvas may be said to be
> in motion or unmoving.
>
>
>
> सौरभाणि समुह्यन्ते वाताङ्गस्थानि राघव । जगन्ति प्राणसंस्थानि व्योमा
> त्मकमयानि तु ॥७।१८।१७॥
>
> saurabhANi samuhyante vAta.aGga.stha.ani rAghava jaganti prANa.saMstha.ani
> vyoma.Atmaka.maya.ani tu
>
> .
>
>
> samuhyante
>
> vAta.AGga.sth*a.ani *
>
> *, rAghava, *
>
> jaganti prANa.saMsth*a.ani *
>
> vyoma.Atmaka.may*a.ani *tu + *but the spacious sky in the mode of
> selflings*
>
> *... *
> *vlm.17. The vital breath carries its burden of the world, along with its
> course to the stillness of endless vacuity; as the breezes bear away the
> fragrance of flowers, to the dreary desert where they are lost for ever.
>
> *sv.16.17 When the objects on the bank of a fast.flowing river are seen
> reflected in the water, these objects appear to be agitated, too, though in
> fact they are not. Even so, these worlds within the jIvas may be said to be
> in motion or unmoving.
>
> #saurabhANi
>
> #samuh
>
>
>
> कुम्भे देशान्तरे नीते यथान्तर्व्योम्नि नान्यता । स्पन्दनादिमये चित्ते तथैव
> त्रिजगद्भ्रमे ॥७।१८।१८॥
>
> kumbhe deza.Antare nIte yathA antar vyomni na anyatA spandana.Adi.maye
> citte tathA eva tri.jagat.bhrame
>
> .
>
>
> yathA anta: vyomni na anyatA *. as in the spacious sky there is no
> difference + *
>
> spandana.Adi.maye citte . *in a mode of affective Consciousness* =
>
> tathA eva tri.jagat.bhrame . *thus too is the 3.world.delusion*.
>
> movement at all, even as when a pot is moved from one place to another, the
> space that is in it does not move from one place to another.
>
> *vlm.18. Though the mind is ever fickle, changeable and forgetful in its
> nature; yet it never loses the false idea of the world which is inherent in
> it, as a pot removed to any
>
> place and placed in any state, never gets rid of its inner vacuity. (The
> idea of the world is carried by reminiscence, in every state and stage of
> the changeful mind).
>
>
>
> इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
>
> ittham na san jagat bhrAnti: asatyA eva uditA iva te na vinazyati na udeti
> kevalam brahma.rUpiNI
>
> .
>
> yet its* unreality seems to arise in you + *
>
> na vinazyati . *is not destroyed *
>
> na udeti . *does not arise *
>
> kevalam brahmarUpiNI . *being wholly a brahmic form*.
>
> in its existence: in reality it is Brahman only and it is neither created
> nor destroyed.
>
> *vlm.19. So when the fallacy of the false world has taken possession of
> the deluded mind, it is alike impossible either to realize or set it at
> naught, like the form of the formless Brahma.
>
>
>
>
> त*d.**अ*न्तःसंस्थितैः स्पन्दः नावि कोश.गतैः इव ॥७।१८।२०॥
>
> yadi vA api udite vAt*a.i: *tat.tat asyA* na lakSyate |
>
> tat.anta:saMsthit*a.i: *spanda: nAvi koza.gat*a.i: *iva ||7|18|20||
>
> .
>
>
>
> tattat asyA na lakSyate
>
> tad.anta:.saMsthit*a.i: *spanda:
>
> nAvi koza.gat*a.i: *iva *.*
> *sv.20 Even if it is considered that this world arises in cosmic space it
> is not experienced as such by those who dwell in it.
>
> *vlm.20. Or if this world is a revolving body, carried about by the force
> of the winds; yet we have no knowledge of its motion, as when sitting quiet
> in a boat, though carried afar to the distance of miles by the tide and
> winds.
>
>
>
> यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि । न लक्ष्यते तथा
> पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
>
> tathA pRthvyAm tat saMsth*a.i: *tat.may*a.i: *api
> .
>
> yathA spanda: aGga.lagnAyAm
>
> *as motion relative to the body *
>
> *tho located in a ship *
>
>
> na lakSyate tathA pRthvyAm
>
> tat saMsth*a.i: *tanmay*a.i: *api
> *sv.21 The passengers in a boat move with it; but one who is seated in the
> boat does not see another moving.
>
> *vlm.21. As men sitting in a boat, have no knowledge of the force which
> carries the boat forward; so we earthly beings have no idea of the power,
> that is attached to it in its rotatory motion.
>
>
>
> यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
>
> यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
>
> yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
>
> .
>
> laghau sadma anubhUyate
>
> yat tasya pAdapa.stambhe
>
> *vlm.22. As a wide extending city, is represented in miniature in a
> painting at the foot of a column; so is this world contained in the bosom
> of the minute atom of the mind.
>
> *sv.22 Just as an efficient artist creates the illusion of distance in his
> painting or carving, even so within a subatomic particle the mind
> entertains the notions of immeasurable distance.
>
>
>
>
> मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्क* mix vaax *र्भकः ॥७।१८।२३॥
>
> vastu.al*pa.m *api atibRhat.laghu.sattva* hi manyate |
> mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
>
> .
>
> atibRhat.laghu.sattva** h*i
>
> manyate *it is thot to be *
>
> mUSikA: *mice *
>
> sva.aJjali.dravyam *U.greeting. *
>
> nava.paGkam iva arbhaka: *. *
>
> or largeness of objects.
>
> *vlm.23. A thing however little or insignificant, is taken to be too much
> and of great importance, by the low and mean; as a handful of paddy is of
> greater value to the little mouse than gems, and a particle of mud to the
> contemptible frog, than the pearls under the water. (So a particle of the
> mind is enough for the whole world).
>
>
>
> asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
>
> lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
>
> .
>
> asatyA iva svarUpe asmin jagad.Akhye vida: bhrame
>
> lokAntarAAdharma
>
> lokAntarA adharma
>
> lokAntarA dharma
>
> .
>
> *vlm.24. Again a trifle is taken as too much, by those who are ignorant of
> its insignificance; as the learned in the error of their judgement, mistake
> this visionary world as preparatory to their future happiness or misery.
> (The world being nothing in reality, cannot lead to anything to real good
> or evil).
>
> *sv.24 Similarly, there is the unreal experience of this world and what is
> known as the other.world, though all these are false.
>
> *AB. ... dharmAdharma... ||7|18|
>
>
>
> सर्व.ज्ञ* syaax *पि मूढता ॥७।१८।२५॥
>
> idam h*eya.m *upAd*eya.m *idam iti antarajJatA pazya tasya bhavAya asti
> sarva.jJasya api mUDhatA
>
> .
>
> idam h*eya.m *upAd*eya.m *
> idam iti antarajJatA |
>
> pazya tasya bhavAya asti
>
>
> *. *
>
> *"this is proper, this is improper"*
>
> *such intuition you should know as the sort of feeling that is folly*
>
> *even in those who Know the All*
>
> *.*
> *sv.25 Out of all this arise false notions, such as 'This is desirable'
> and 'This is undesirable'.
>
> *vlm.25. The inward belief of something as real good, and of another as
> positive evil, is a mistake common to the majority of mankind, and to which
> the learned also are liable, in their conduct in this world.
>
> avoided (heyatva n.) • to be subtracted heya a. to be gone &c. •• #*heyopAdeya.
> . *to be rejected or accepted • con or pro. •.• #aheya . ah*eya.m *anupAd*eya.m
> *anAd*eya.m *anAzrayam | ekam eva advayam brahma na iha nAnA asti
> kiJcana, viv.ch.467 +
>
>
>
> स.चेतन *hy **अ*वयवी चेत*ty **अ*वयवा* nyax *था ।
> sa.cetana* hi avayavI cetati avayavAni athA |
>
> svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
>
> .
>
>
> .
>
> sa.cetana: hi avayavI
>
> svAnta* eva tatam jIva:
>
> trijagat budhyate tathA
>
> .
>
> *sv.26 A sentient being experiences the existence of his own limbs within
> himself by means of his own inner intelligence; even so, the jiva (the
> cosmic being in this case) perceives the existence of the world of
> diversity within itself.
>
> *vlm.26. As the intelligent and embodied soul, is conscious of every part
> of the body in which it is confined; so the enlightened living soul.jiva,
> beholds all the three worlds desplayed within itself (as in the God Viráj).
>
>
>
>
> व्यो*mno '*वयव.रूपाणि त* SYEX *मानि जगन्ति भोः ॥७।१८।२७॥
>
> saMvidAtma.parAkAzam anantam ajam avyayam |
>
> vyomna: avayava.rUpANi tasya im*a.ani *jaganti bho: ||7|18|27||
>
> .
>
> saMvidAtma.parAkAzam anantam ajam avyayam vyomna: avayava.rUpANi tasya im*a.ani
> *jaganti bho:
> .
>
> saMvidAtma.parAkAzam
>
> anantam ajam avyayam
>
> vyomna: avayava.rUpANi
>
> .
>
> *sv.27 The infinite consciousness is unborn and divided like space; all
> these worlds are its limbs, as it were.
>
> *vlm.27. The unborn and ever lasting God, who is of the form of conscious
> soul, extending over the infinity of space, has all these worlds, as parts
> of his all pervading vacuous body.
>
>
>
>
> बुद्ध्यते बुद्ध्यते तद्व*त् *जी*vo 'jJas **त्रि*.जग*d.**भ्र*मम् ॥७।१८।२८॥
> sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA buddhyate buddhyate
> tadvat jIva: ajJa: tri.jagat.bhramam
>
> .
>
>
> *realizes something like an arrow or a needle*
>
> *:*
>
> *in that way the **Living.jIva lacking Wisdom*
>
> *realizes the triple.world.delusion*
>
> *.*
>
> tadvat jIva: ajJa: tri.jagat.bhramam
>
> .
>
> *sv.28 A sentient ball of iron may visualise within itself the potential
> existence of a knife and a needle, etc. Even so, the jiva sees or
> experiences within itself the existence of the three worlds though this is
> no more than a delusion or false perception.
>
> *vlm.28. The intelligent and ever living soul (of God) sees the uncreated
> worlds deeply impressed in itself; as a rod of iron (were it endowed with
> intelligence), would see the future knives and needles in itself.
>
> *jd. I think the notion of a compass fits better.
>
>
>
>
> यथा.अङ्ग मनुते जी*vas **त*था.अङ्ग मनुते जगत् ॥७।१८।२९॥
> acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
>
> yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
>
> .
>
> acit cit vA api mRt.piNDa: zarAvodaJcanAdikam yathA aGga manute jIva:
> tathA aGga manute jagat
>
> .
>
> acit cit vA api mRt.piNDa:
>
> zarAvodaJcanAdikam
>
> yathA aGga manute jIva:
>
> tathA aGga manute jagat
>
> .
>
> *sv.29 Even in the insentient seed there is the potential tree with all
> its numerous branches, leaves, flowers and fruits though not as such
> diverse objects.
>
> *vlm.29. As a clod of earth, whether endowed with intelligence or not
> knows the seed which is hidden in it, and which it grows to vegetation
> afterwards; so doth the ever living soul know the worlds which are
> contained in it.
>
>
>
> वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
>
> cit.acit vA aGkura: dehe vRkSatvam manyate yathA
> vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA
>
> .
>
> cit a.cit vA aGkura: .
>
>
> dehe vRkSatvam manyate yathA –
>
> *thus it is thought as tree.ness in the body = *
>
> vRkSa.zabda.artha=rahitam –
>
> *apart from its meaning as "tree" = *
>
> brahma idam tri.jagat tathA –
>
> *vlm.30. As the sensitive or insensitive seed, knows the germ, plant and
> tree, which it contains within its bosom; so doth the spirit of God,
> perceive the great arbor of the world conceived in its profoundest womb.
>
> *sv.30 Even so, all these worlds exist in Brahman though not as such, but
> in an undifferentiated state.
>
> or not = *dehe vRkSatvam manyate yathA . *thus it is thought as tree.ness
> in the body = *vRkSa.zabda.artha=rahitam . *apart from its meaning as
> brahman.Immensity. *
>
>
>
> चि*त् **वा *अचि*त् **वा* यथादर्शः बिम्बितम् वा अ* nyax *बिम्बितम् ।
> नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
>
> cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
>
> nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
>
> .
>
>
> yathAdarza: *as a mirror *
>
> bimbitam vA api a.bimbitam *whether reflected or unreflected *
>
> nagaram vetti no vA api *a city it knows or else not *
>
>
> *. *
> *sv.31 In a mirror (whether you regard it as sentient or insentient) the
> city is reflected (though you may also truthfully say that there is no such
> reflection in the mirror) and it is seen and also not seen; such is the
> relationship between the three worlds and Brahman.
>
> *vlm.31. As the man having his sight, sees the image of something
> reflected in a mirror, which the blind man does not; so the wise man sees
> the world in Brahma, which the ignorant do not perceive (but think the
> world as distinct from him).
>
>
>
> देशकालक्रियाद्रव्यमात्रमेव जगत्त्रयम् । अहम्त्वजगतोस्तेन भेदो नास्त्येतदा
> त्मनोः ॥७।१८।३२॥
>
> deza.kAla.kriyA.dravya.mAtram eva jagat.trayam ahamtva.jagato: tena bheda:
> na asti etat Atmano:
>
> .
>
> deza.kAla.kriyA.dravya.mAtram eva ...
>
>
> jagat.trayam *the Triple World*
>
>
> t*a.ina *
> bheda: na asti etat Atmano:
>
> *vlm.32. The world is nothing except the union of the four categories of
> time, space, action and substance; and egoism being no way distinct from
> the predicates of the world, subsists in God who contains the whole in
> Himself. (God is not predicable by any particular predicate; but is the
> congeries of all the predicates taken collectively in his nature).
>
> *sv.32.33 What is known as the world is nothing but time, space, motion
> [kriyA as action in space. das....@gmail.com ] and substantiality, and
> all these are non.different from the egosense on account of their mutual
> interdependence.
>
>
>
> कल्पितेनोपमानेन यदेतदुपदिश्यते । तत्रोपमैकदेशेनोपमेयसधर्मता ॥७।१८।३३॥
>
>
>
> .
>
> kalpit*a.ina *upamAn*a.ina *
> yat etat upadizyate *this which is taught *
>
>
> upameya.sadharmatA *.*
> *upamA.ekadeza * Gerow, p153 . ekadezin
>
> #upameya.sadharmatA with the same common property
>
> *vlm.33. Whatever lesson is inculcated to any body by means of a parable,
> i. e. whatever thing is signified to some one by a comparison, know that
> the simile relates to some particular property of the compared object and
> not in all respects. (So the similitude of iron rod given to god in the
> sruti and this book, regards only its material causality, and not its
> insensibility with the sensible spirit of God)
>
>
>
> पराणुत्वम् जीव* syaix *तत् स्मृतम् वपुः ॥७।१८।३४॥
> yat idam dRzyate kiMcit jagat sthAvara.jaGgamam amuJcata: parANutvam
> jIvasya etat smRtam vapu:
>
> .
>
>
>
> amuJcata: parANutvam
>
> jIvasya etat smRtam vapu: *of the Living.jIva this is known as the
>
> *sv.34 What is seen here as the world is but the supreme self which
> appears as the world without undergoing any change in its own true nature.
>
> *vlm.34 Whatever is seen to be moving or unmoving here in this world; is
> the vivarta or expanded body of the living soul, without any alteration in
> its atomic minuteness. (Nature is the body, and God the soul. Pope).
>
>
>
> सर्व.संवेदन.त्यागे शुद्ध.संस्पन्द=दे पदे ।
>
> sarva.saMvedana.tyAge zuddha.saMspanda=de pade | na manAk.api bheda: asti
> ni:saGga.upala.kozavat
>
> .
>
>
> zuddha.saMspanda=de pade *in the clear state of totalVibration *
>
> ** spanda.Vibration is the motion of prANa, the subtle Air; saMspanda
> would be the confluence of Vibrations *
>
> na manAg.api bheda: asti *– there is not a bit of difference = *
>
> ni:saGga.upala.kozavat *. *
>
> objects); and taking the force only, (which actuates all nature); we find
> no difference of this physical force from the giver of the force.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
>
> यदा यदा येन येन दीयते *स* त* thaix *व चित् ॥७।१८।३६॥
>
> ya: ya: nAma vikalpa.aMza: yatra yatra yathA yathA yadA yadA y*a.ina *y*a.ina
> *dIyate sa* tathA eva cit
>
> .
>
> *ya:.*who *
>
> ya:.*who *
>
> ***nAma.*namely*
>
> vikalpa*.
>
> aMza: yatra yatra yathA yathA yadA yadA y*a.ina *y*a.ina *dIyate sa* tathA eva
> cit
>
> .
>
>
> *wherever*
>
> *however*
>
> *whenever*
>
> *whyever*
>
> *soars.up thus within Consciousness*
>
> *.*
>
>
> yatra yatra yathA yathA |
>
> dIyate sa* tathA eva cit
>
> .
>
>
> *whatever namely is an ideation *yatra.yatra *– wherever *yathA.yathA *.
>
> anything or person, at any time or place or in any manner; is all the act
> of that Divine Intellect.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
> *– wherever *yathA.yathA *. however = *yadA.yadA *. whenever = *yena.y*a.ina
> **. whyever = *dIyate sa *soars it *tathA eva cit *thus even
> Consciousness. *
>
>
>
> अ.चित्त्वा*n naax *स्ति मनसि संकल्पः ख इ* vaax *ङ्कुरः ।
>
> चित्त्वात् तु चेत*so **वि*द्धि चिति *ए*व इह कल्पनम् ॥७।१८।३७॥
> a.cittvAt na asti manasi saMkalpa: kha* iva aGkura: cittvAt tu cetasa: viddhi
> citi* eva iha kalpanam
>
> .
>
>
> na asti manasi *saMk*alpa: *. there is no conception in Mind = *
>
> khe iva aGkura: *. like a sapling in the sky = *
>
> cit.tvAt tu *– but with effective Consciousness = *
>
> cetasa: viddhi *– of affectivity know = *
>
> citi: eva iha kalpanam *. *
>
>
> #cittva.m * 7018.037
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
> *vlm.37. It is the intellect which infuses in the mind the power of its
> option, volition, imagination and the like; because none of these can
> spring as a sprout in the mind, which is without intelligence and without
> an intelligent cause of it.
>
>
>
>
> सर्वगत्वा* dax *नन्तत्वा*च्* चि*द्**.**व्यो*म्नः सा न सन्मयी ॥७।१८।३८॥
> yA yA udeti vikalpa.zrI: a.prabuddha.Azayam prati sarvagatvAt anantatvAt
> cit.vyomna: sA na sanmayI
>
> .
>
>
> a.prabuddha.Azayam prati
>
> sarvagatvAt anantatvAt *– thru all.pervasion & boundlessness *
>
> cid.vyomna: . *of the Conscious sky *=
>
> sA *– the (multitude) is *
>
> #vikalpa.zrI
>
> *a.prabuddha.Azaya
>
> #anantatvAt
>
> #cid.vyomna
>
> *vlm.38. Whatever desires and fancies, rise in the minds of the
> unenlightened; are not of the nature of the positive will or decree of the
> Divine Mind, owing to the endless variety and mutuality of human wishes.
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
>
> सर्वगत्वा* dax *नन्तत्वाच् चिद्.व्योम्नः सा न सन्मयी ॥७।१८।३९॥
> yathA udeti vikalpa.zrI: prabuddhe na uditA eva sA sarvagatvAt anantatvAt
> cit.vyomna: sA na sanmayI
>
> .
>
>
> *altho not arisen in someone awakened*
>
> *thru all.going.ness, unendingness*
>
> *it is conscious sky*
>
> *not a mode of Being*
>
> *.*
>
>
> prabuddhe na uditA eva sA |
>
> sarvagatvAt anantatvAt
>
> cit.vyomna: sA na sanmayI
>
> .
>
> *vlm.39. The desires rising in the minds of the enlightened, are as they
> were no desires and never had their rise; because...
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
>
> स्वप्न.आ*dAv *अनुभूतो ऽन्त* rax *र्थः के* naax *पि लभ्यते ॥७।१८।४०॥
> sarva.saMkalpa=kalanA satyA iti AbAlam akSatam | svapna.AdAu anubhUta: antar
>
> .
>
> "sarva.*saMk*alpa=kalanA satyA"
>
> iti AbAlam akSatam
>
>
> artha: *something *
>
> kenApi labhyate .
>
> *by whomever is it got? *
>
> the idle wishes of boys; for who has ever obtained the objects of his
> dream? (or that he has beheld in his dream)?
>
> *sv. It appears to be that which one conceives it to be at a particular
> time and place. All these apparent appearances arise in the mind as
> notions; mind itself is nothing but consciousness. Hence, the appearances
> arise in the mind as notions; mind itself is nothing but consciousness.
> Hence, the appearance is false and not real.
>
>
>
> संकल्पो वासना जीवस्त्रयोsर्था लिखिताश्चिता । सोऽनुभूतोऽप्यसत्यः स्यादसत्य
> स्यैव नो सतः ॥७।१८।४१॥
>
> saMkalpa: vAsanA jIva: traya: arthA* likhitA: citA | sa: anubhUta: api
> asatya: syAt asatyasya eva na.u sata:
>
> .
>
>
> *Concept *vAsanA *– Imprint **Living.jIva: three things written by
> Consciousness *traya: arthA: likhitA: citA sa: anubhUta: api –* tho it is
> experienced = *a.satya: syAt *unreal it would be *asatyasya eva na.u
> sata: *tho there are no realities in the unreal. *
>
> *saMk*alpa: *. Concept *
>
> vAsanA *– Imprint *
>
> *Living.jIva: *
>
> *three things written by Consciousness *
>
>
>
> a.satya: syAt *unreal it would be *
>
> the unreal*
>
> *. *
> *vlm.41. Sankalpa with its triple sense of thought, desire and
> imagination, is impressed by the intellect on the living soul (which is the
> image of God) from its past reminiscence; and though we have a notion of
> this ideal soul, yet it is as untrue and unsubstantial as a shadow; but not
> so the original Intellect, which both real and substantial.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
> tho it is experienced = *a.satya: syAt *unreal it would be *asatyasya eva
>
>
> असत्यता.अभिधम् सत्यम् मुक्त एव भवेत् शिवः ।
>
> asatyatA.abhidham satyam mukta* eva bhavet ziva: |
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn ||7|18|42||
>
> .
>
> unrealness = *
>
> mukta: eva bhavet ziva: *. let it be free, let it be shiva = *
>
> sa.AtivAhika.deha=eka.parikSaya.vikAsavAn *. *
>
>
> *. *
> *vlm.42. He who is freed from the error of taking the unreal world for
> real, becomes as free as the god Siva himself; and having got rid of the
> corporeal body, becomes manifest in his spiritual form.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
>
>
> न च स*न्त्ये*व कल्पनात् ॥७।१८।४३॥
>
> jaganti vAt*a.i: *uhyante vyomni zAlmali.tUlyavat | na uhyante ca upalAni
> jaganti vAt*a.i: *uhyante *– they fly in the world's winds = *vyomni *–
> in the spacious sky = *zAlmali.tUlyavat *– like wisps from the
> cotton.tree = *na uhyante ca upal*a.ani *iva *– yet like stones they do
> not fly = *na ca santi eva kalpana.at *– nor are they only from
> imagining. *
>
> *. *
> *they fly *
>
> *in the world's winds thru the spacious sky*
>
> *like wisps from a cotton.tree*
>
> *yet *
>
> *like stones *
>
> *they do not fly*
>
> *nor are they only from imagining*
>
> *.*
>
> wind hurts the flying cotton in the air; but they appear to be as unmoved
> as stones to the wise, who are not led away by their imagination.
>
> *sv. Concepts or notions (sankalpa), latent conditioning (vasana) and a
> living being (jiva) are non.different from the infinite consciousness; even
> if they are experienced, they are still unreal except as the one reality
> which is the infinite consciousness. Therefore, when the unreal notion is
> done away with, there is emancipation or moksa.
>
>
>
>
> व्योम*न्य*तिवितते जगन्ति सन्ति ।
> iti asmin akhila.padArtha=sArtha.koze
>
> vyomani api ati.vitate jaganti santi |
>
>
> anyonyam pari.milita*.ani kAnicit ca na anyonyam parimilita.ani kAnicit ca
>
> .
>
>
> asmin *– here in this = *
>
> akhila.padArtha=sArtha.koze *– *
>
> *i *akhila.padArtha=sArtha.koza* = *
>
> vyomani api . *tho in the vastly spacious sky*
>
> jaganti santi *– worlds are = *
>
>
> na anyonyam parimilit*a.ani *kAnicit ca *. and not intermixed anyhow. *
> *vlm.44. So there are multitudes of worlds, amidst many other things in
> the vast womb of vacuum which nobody can count; some of which are united
> with one another in groups, and others that have no connection with
> another.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> S3is3. ; met from all sides Prasannar.
>
>
>
> sarvatvAt paramacite: ananta.rUpANi
>
> आरम्भ.प्रचुर.दिगन्त.सम्भृतानि ।
>
>
> लो* laax *म्बु.उदर.पुर.बिम्ब.भङ्गुराणि
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi
>
> स्व.अन्तःस्थ.आविरल=महापु* rox *पमानि ॥७।१८।४५॥
>
> sva.anta:stha.Avirala=mahApura.upam*a.ani *||7|18|45||
>
> .
>
>
> *thru the Allness *
>
> parama.cite: *. *
>
> *of absolute Consciousness = *
>
> ananta.rUpANi *– *
>
> *endless forms = *
>
> *activity*.A*bounding*.diganta.*collected *
>
> lola.Ambu.udara.pura.bimba.bhaGgurANi *– *
>
> thm *playing*.*water*.udara.pura.bimba.*transitory = *
>
>
> *vlm.45. The supreme intellect being all in all, manifests itself in
> endless forms and actions, filling the vast space of infinity, some of
> which are as transcient as rain drops or bubbles in air and water, which
> quickly burst out and disappear; and others appearing as the great cities
> (of gods &c), situated in the heart of the Infinite one.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> #sambhRta
>
> *bhaGgura.transitory, perishable • fraudulent, dishonest • #bhaGguratA .
> fragility, transitoriness +
>
> not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
> sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
> there) . #viralatA – scarceness • #viralatvam – scarcity +
>
>
>
> स.स्थैryANy अपि सततम् क्षण.क्षयाणि
>
> sa.sthairyANi api satatam kSaNa.kSayANi
>
> व्यक्त.आक्षाNy अपि सततम् नि.मीलितानि ।
>
> vyakta.AkSANi api satatam ni.mIlita.ani |
>
> sAlokAni api parita: tama:*vRta.ani
>
> चिd.रूप.अर्णव.लहरी.विवर्तनानि ॥७।१८।४६॥
>
> cit.rUpa.arNava.laharI.vivartana.ani ||7|18|46||
>
> .
>
>
> satatam kSaNa.kSayANi *– constantly fragmenting = *
>
> vyakta.AkSANi api *– though eye.perceptible = *
>
>
> sa.Alok*a.ani *api *– tho luminous = *
>
> parita: tamo.vRt*a.ani *
>
> cidrUpa.ArNava.laharI.vivartan*a.ani **– Consciousness*.*form*.*ocean*.
> *billow*.A*ppearances. *
> *vlm.46. Some of these are as durable as rocks, and others are continually
> breaking and wearing out; some appearing as bright as with their open eyes,
> and others as dark as with their closed eyelids; some of these are luminous
> to sight and others obscured under impenetrable darkness; thus the bosom of
> the intellect resembling the vast expanse of the ocean, is rolling on with
> the waves of creation to all eternity.
>
> *sv. However, one cannot truly say that these worlds are wafted in air
> here and there, for all these are but false notions with the infinite
> consciousness as their substratum and sole reality.
>
> favourite doctrine of the vedAntins according to whom the whole visible
> world is a mere illusion—an unreal and illusory appearance—while brahman or
> Supreme Spirit is the only real entity • as a serpent (सर्प) is a vivarta
> of a rope (रज्जु), so is the world a vivarta of the real entity brahman,
> and the illusion is removed by *vidyA or true knowledge *MW •:• "The term
> <#vivarta> used by #bhavabhUti is found neither in the Upanishads nor in
> BG. #gauDapAda has not used it. #bhavabhUti could not have learned it from
> #zaGkara who came after him. It is a term used in #yoga.vAsiSTha and in
> and #gauDapAda] is very much strengthened by a comparative study of *yv.FM
> *with #vAkyapadIya and #vairAgya.zataka of #bhartRhari. There are some
> have been mentioned in *yv.FM *at many places, had its author been
>
>
>
>
> pRthak.sthit*a.ani *vi.ati.mizrit*a.ani *jal*a.ani *ca eva ambu.nidhau
> nadInAm |
>
> ता* raax *र्क.चन्द्र.ग्रह.मण्डलानाम् सम.उदितानाम् नभसि इव भासः ॥७।१८।४७॥
> tAra.arka.candra.graha.maNDalAnAm sama.uditAnAm nabhasi iva bhAsa:
>
> .
>
>
> sthita.*situate/located*.ani vi.ati.mizrit*a.ani *jal*a.ani *ca eva ambu.nidhau
>
> .
>
> separate.stationed And even set apart –
>
> चैवाम्बुनिधौ jal*a.ani *ca eva ambunidhau– in the water.holding ocean .
> tAra.Arka.candra.graha.maNDalAnAm of the Mandala of stars, suns, moons, and
> planets . समोदितानां sama.uditAnAm arisen.Alike in Sameness . नभसीव भासः
> nabhasi iva bhAsa: like illumination in the spacious sky.
>
>
> *:*
>
> *the waters of the rivers fill the ocean*
>
> *the Mandala of stars, suns, moons, and planets*
>
> *together*
>
> *make the sky's illumination*
>
> *.*
>
> the waters of distant rivers are running to mix with those of seas and
> ocean; and as the luminous bodies of heaven, appearing together to brighten
> its sphere.
>
> set apart . व्यतिमिश्रितानि vi. thoughout .ati. thoroughly mizrit*a.ani *mixed
> mixed.together . जलानि चैवाम्बुनिधौ jal*a.ani *ca eva ambunidhau– in the
> तारार्कचन्द्रग्रहमण्डलानां tAra.Arka.candra.graha.maNDalAnAm of the
> Mandala of stars, suns, moons, and planets . समोदितानां sama.uditAnAm
> arisen.Alike in Sameness . नभसीव भासः nabhasi iva bhAsa: like
> illumination in the spacious sky.
>
> .
>
> .
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
>>
>>
>> FM7018 CONCEPTION IN CONSCIOUSNESS 3.FB07.09 .z47
>>
>>
>> https://www.dropbox.com/s/dng40bcfqtucu0e/fm7018%203.fb08.09%20Conception%20in%20Consciousness%20.z47.docx?dl=0
>>
>> FM.7.1.FM.7.24
>>
>> https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1.fm.7.24.docx?dl=0
>> <https://www.dropbox.com/s/3nvhla56bx7jfnn/fm.7.1-fm.7.24.docx?dl=0>
>>
>>
>>
>>
>> सर्ग ७.१८
>>
>> sarga 7.18
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha uvAca |
>>
>> मरणम् सर्व.नाश.आत्म न कदाचन विद्यते ।
>>
>> maraNam sarva.nAza.Atma na kadAcana vidyate |
>>
>> sva.saMkalpa.antara.sthairyam mRti: iti abhidhIyate ||7|18|1||
>>
>> पश्य इमे पुर उह्यन्त इव मन्दर.मेरवः ।
>>
>> pazya ime pura* uhyanta* iva mandara.merava: |
>>
>> arUDhA* api dik.vAtai: sarit.bimbita.zailavat ||7|18|2||
>>
>> upari.upari antar ata: kadalI.dala.pIThavat |
>>
>> श्लिष्ट.अश्लिष्ट.स्वरूपाः खे मिथः संसृतयः स्थिताः ॥७।१८।३॥
>>
>> zliSTa.azliSTa.svarUpA: khe mitha: saMsRtaya: sthitA: ||7|18|3||
>>
>> राम उवाच ।
>>
>> rAma* uvAca |
>>
>> पश्य मे पुर उह्यन्त इति वाक्य.अर्थम् अक्षतम् ।
>>
>> pazya me pura* uhyanta* iti vAkya.artham akSatam |
>>
>> na kimcit ava.gacchAmi yathAvan muni.nAyaka ||7|18|04||
>>
>> प्राणस्य अभ्यन्तरे चित्तम् चित्तस्य अभ्यन्तरे जगत् ।
>>
>> prANasya abhyantare cittam cittasya abhyantare jagat |
>>
>> विद्यते विविध.आकारम् बीजस्य अन्तर् इव द्रुमः ॥७।१८।५॥
>>
>> vidyate vividha.AkAram bIjasya antar iva druma: ||7|18|5||
>>
>> mRte puMsi nabha:vAtai: milanti prANa.vAyava: |
>>
>> sarit.jalai: iva ambhodhi.jalAni Atma.drutAni hi ||7|18|06||
>>
>> ita: ceta: ca yAnti iva teSAm antar.jaganti alam |
>>
>> व्योम.वात.विनुन्नानाम् संकल्प.एक.आत्मकान्य् अपि ॥७।१८।०७॥
>>
>> vyoma.vAta.vinunnAnAm saMkalpa.eka.AtmakAni api ||7|18|07||
>>
>> स.प्राण.वातोः पवनैः स्फुरत् संकल्प.गर्भितैः ।
>>
>> sa.prANa.vAto: pavanai: sphurat saMkalpa.garbhitai: |
>>
>> sarvA* eva diza: pUrNA: pazyAmi imA: samantata: ||7|18|08||
>>
>> अत्र एते पश्य पश्यामि संकल्प.जगता अङ्गणे ।
>>
>> atra ete pazya pazyAmi saMkalpa.jagatA aGgaNe |
>>
>> buddhi.dRSTyA samuhyante pura: mandara.merava: ||7|18|09||
>>
>> kha.vAte antar mRta.prANA: prANAnAm antare mana: |
>>
>> manasa: antar jagat viddhi tile tailam iva sthitam ||7|18|10||
>>
>> kha.vAtai: sva.samA: prANA* yathA uhyante manomayA: |
>>
>> uhyante vai tathA etAni tat.AGgAni jaganti api ||7|18|11||
>>
>> स.भूतान्य् अम्बर.ऊर्वि.आदि.वृन्दानि त्रिजगन्त्य् अपि ।
>>
>> sa.bhUtAni ambara.Urvi.Adi.vRndAni trijaganti api |
>>
>> uhyante vA api arUDhAni pura: sarvatra gandhavat ||7|18|12||
>>
>> तानि बुद्ध्या एव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
>>
>> tAni buddhyA eva dRzyante na dRSTyA raghunandana |
>>
>> पुरः संकल्प.रूपाणि स्व.स्वप्न.पुर.पूरवत् ॥७।१८।१३॥
>>
>> pura: saMkalpa.rUpANi sva.svapna.pura.pUravat ||7|18|13||
>>
>>
>>
>> kalpanA.mAtra.sAratvAt na ca uhyante manAk api ||7|18|14||
>>
>> tAni eva dRDha.bhAvatvAt sveSu lokeSu teSu alam |
>>
>> सत्यान्य् एव चित्.अंशस्य सर्व.गत्वात् भवान् इव ॥७।१८।१५॥
>>
>> satyAni eva cit.aMzasya sarva.gatvAt bhavAn iva ||7|18|15||
>>
>> pratibimbam purANi iva pura:prANa.sarit.raye |
>>
>> arUDhANi api ca uhyante rUDhAni api ca na eva ca ||7|18|16||
>>
>> सौरभाणि समुह्यन्ते वात.अङ्ग.स्थानि राघव ।
>>
>> saurabhANi samuhyante vAta.aGga.sthAni rAghava |
>>
>> जगन्ति प्राण.संस्थानि व्योम.आत्मक.मयानि तु ॥७।१८।१७॥
>>
>> jaganti prANa.saMsthAni vyoma.Atmaka.mayAni tu ||7|18|17||
>>
>> कुम्भे देश.आन्तरे नीते यथा अन्तर् व्योम्नि न अन्यता ।
>>
>> kumbhe deza.Antare nIte yathA antar vyomni na anyatA |
>>
>> spandana.Adi.maye citte tathA eva tri.jagat.bhrame ||7|18|18||
>>
>> इत्थम् न सन् जगत् भ्रान्तिः असत्या एव उदिता इव ते ।
>>
>> ittham na san jagat bhrAnti: asatyA eva uditA iva te |
>>
>> न विनश्यति न उदेति केवलम् ब्रह्म.रूपिणी ॥७।१८।१९॥
>>
>> na vinazyati na udeti kevalam brahma.rUpiNI ||7|18|19||
>>
>> yadi vA api udite vAtai: tat.tat asyA* na lakSyate |
>>
>> tat.anta:saMsthitai: spanda: nAvi koza.gatai: iva ||7|18|20||
>>
>> यथा स्पन्दः अङ्ग.लग्नायाम् नावि अन्तः संस्थितैः अपि ।
>>
>> yathA spanda: aGga.lagnAyAm nAvi anta: saMsthitai: api |
>>
>> न लक्ष्यते तथा पृथ्व्याम् तत् संस्थैः तत्.मयैः अपि ॥७।१८।२१॥
>>
>> na lakSyate tathA pRthvyAm tat saMsthai: tat.mayai: api ||7|18|21||
>>
>> यथा योजन.विस्तीर्णम् लघौ सद्म अनुभूयते ।
>>
>> yathA yojana.vistIrNam laghau sadma anubhUyate |
>>
>> यत् तस्य पादप.स्तम्भे परमाणौ यथा जगत् ॥७।१८।२२॥
>>
>> yat tasya pAdapa.stambhe paramANau yathA jagat ||7|18|22||
>>
>> vastu.alpam api atibRhat.laghu.sattva* hi manyate |
>>
>> मूषिकाः स्व.अञ्जलि.द्रव्यम् नव.पङ्कम् इव अर्भकः ॥७।१८।२३॥
>>
>> mUSikA: sva.aJjali.dravyam nava.paGkam iva arbhaka: ||7|18|23||
>>
>> asatyA iva svarUpe asmin jagat.Akhye vida: bhrame |
>>
>> लोकान्तर.अधर्म.मयी सा बृहंगस्य भावना ॥७।१८।२४॥
>>
>> lokAntara.adharma.mayI sA bRhaMgasya bhAvanA ||7|18|24||
>>
>> idam heyam upAdeyam idam iti antarajJatA |
>>
>> पश्य तस्य भवाय अस्ति सर्व.ज्ञस्य अपि मूढता ॥७।१८।२५॥
>>
>> pazya tasya bhavAya asti sarva.jJasya api mUDhatA ||7|18|25||
>>
>> sa.cetana* hi avayavI cetati avayavAni athA |
>>
>> svAnta* eva tatam jIva: trijagat budhyate tathA ||7|18|26||
>>
>> संविदात्म.पराकाशम् अनन्तम् अजम् अव्ययम् ।
>>
>> saMvidAtma.parAkAzam anantam ajam avyayam |
>>
>> vyomna: avayava.rUpANi tasya imAni jaganti bho: ||7|18|27||
>>
>> sa.cetana: aya:piNDa: ata: kSura.sUcyAdikam yathA |
>>
>> buddhyate buddhyate tadvat jIva: ajJa: tri.jagat.bhramam ||7|18|28||
>>
>> acit cit vA api mRt.piNDa: zarAva.udaJcana.Adikam |
>>
>> yathA.aGga manute jIva: tathA.aGga manute jagat ||7|18|29||
>>
>> cit.acit vA aGkura: dehe vRkSatvam manyate yathA |
>>
>> वृक्ष.शब्द.अर्थ=रहितम् ब्रह्म इदम् त्रि.जगत् तथा ॥७।१८।३०॥
>>
>> vRkSa.zabda.artha=rahitam brahma idam tri.jagat tathA ||7|18|30||
>>
>> cit vA acit vA yathAdarza: bimbitam vA api abimbitam |
>>
>> नगरम् वेत्ति नो वा अपि तथा ब्रह्म जगत्.त्रयम् ॥७।१८।३१॥
>>
>> nagaram vetti no vA api tathA brahma jagat.trayam ||7|18|31||
>>
>> देश.काल.क्रिया.द्रव्य.मात्रम् एव जगत्.त्रयम् ।
>>
>> deza.kAla.kriyA.dravya.mAtram eva jagat.trayam |
>>
>> ahamtva.jagato: tena bheda: na asti etat Atmano: ||7|18|32||
>>
>> kalpitena upamAnena yat etat upadizyate |
>>
>> तत्र उपम.एकदेशेन उपमेय.सधर्मता ॥७।१८।३३॥
>>
>> tatra upama.ekadezena upameya.sadharmatA ||7|18|33||
>>