fm3004 1.ap01-03 About this Book of utpatti Origin .z80

[jivadas]

DAILY READINGS wd 3 April, 2019

fm5042 2.ap03 dis/embodied FREEDOM .z25

https://www.dropbox.com/s/k0gub5de4aq68r4/fm5042%202.ap03%20dis~embodied%20FREEDOM%20.z25.docx?dl=0

fm7052 3.ap03-04 Parting the Impartite .z49

https://www.dropbox.com/s/df2imfv7f89wxkp/fm7052%203.ap03-04%20Parting%20the%20Impartite%20.z49.docx?dl=0

fm3004 1.ap01-03 About this Book of utpatti Origin .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0







fm3004 1.ap01-03 About this Book of utpatti Origin .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0





*o*ॐ*m*





*about*

*this Book of Origin*



*Vâlmìki** of the ANTHILL*

*said to*

*Bharadvâja.Skylark *

*3.4.01*

वाल्मीकिर्_उवाच । कथयत्य्_एवम् उद्याम-वचने मुनि-नायके ।

kathayati_evam udyAma-vacane muni-nAyake |

श्रोतुम् एक-रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka-rase jAte jane maunam upasthite ||3|4|1||

.

*so*

*he tells it, vasiSTha, that Prince of munis*

*: *

*he speaks with uplifted voice *

*while the people*

*in their unity*

*are seated in one.pointed Silence*

*. *

~vlm. .. listening to it with a fixed tone and tenor of their minds.

*AS. ekarasa is used to describe their total attention, the speech being
their only rasa object of enjoyment!



02

शान्तेषु किम्किणी-जाल-रवेषु स्पन्दनम् विना ।

zAnteSu *kim*kiNI-jAla-raveSu spandanam vinA |

पञ्जra.aन्तर-हारीत-शुकेष्व्_अप्य्_अस्त-केलिषु ॥३।४।२॥

paJjara.antara-hArIta-zukeSu_api_asta-keliSu ||3|4|2||

.

*the tinkling & jingling of the ankle-bells of the women*

*is*

*stilled*

*and the parrots no longer squawk and sport in their cages*

*.*

zAnteSu *kim*kiNI-jAla-raveSu x

spandanam vinA |

paJjara.antara-hArIta-zukeSu_api x

asta-keliSu |

vlm



03

सु-विस्मृत-विलासासु स्थितासु ललनास्व्_अपि ।

su-vismRta-vilAsAsu sthitAsu lalanAsu_api |

चित्र-भित्ताव्_इव न्यस्ते समस्ते राज-सद्मनि ॥३।४।३॥

citra-bhittau_iva ni.aste sam.aste rAja-sadmani ||3|4|3||

.

*even the flirting boys and girls have given.up up their games*

*: *

*they have grown still as the figures carved in the royal.palace-wall*

*. *

su-vismRta-vilAsAsu sthitAsu lalanAsu_api |

citra-bhittau_iva ny.aste sam.aste rAja-sadmani |

vlm

*x*

xx*1.12.1 *02 03



मुहूर्त-शेषम् अभवद् दिवसम् मधुरातपम् ।

muhUrta-zeSam abhavat_divasam madhura~Atapam |

व्यवहारा* रविकरै: सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

.

*only an hour of pleasant warmth remains,*

*and *

*the business of the day along with the sunbeams*

*together *

*has begun to dwindle*

*.*



5

ववुर्_उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।

vavu:_utphulla-kamala.prakara~Amoda-mAMsalA: |

वायवो मधुर-स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura-spandA: zravaNa~Artham iva_AgatA: ||3|4|5||

.

vavu: - *they blow - *

utphulla.*blossoming/swollen-*kamala.*white.lotus*.prakara.*manner/way-*
Amoda*.gladdening/fragrant-*mAMsala.*fleshy/bulky-*A: |

vAyava: -* the winds - *

madhura-spandA: -* softly moving - *

zravaNa~Artham iva_AgatA: * -* *as.if coming to hear his words. *

*the breezes blow.about*

*bearing the sweet aroma of the crowds of lotus-blossoms,*

*as.if they too are anxious to hear his words*

*.*

~vlm.5. the beds of full-blown lotuses exhaled their fragrance all around,
and soft Zephers were playing about, as.if to attend the audience.



06

श्रुतम् चिन्तयितुम् भानुर्_इव_अहो-रचना-भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho-racanA-bhramam |

तत्याज_एकान्तम् अगमच्_छून्यम् अस्त-गिरेस्_तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta-gire:_taTam ||3|4|6||

.

*the sun,*

*as.if to reflect on what he had heard,*

*has ended his daily journey, and stopped*

*on a solitary mountain-top*

*. *

*x*

xx04 05 06



07

उत्तस्थुर्_मिहिक.आरम्भ-समता वन-भूमिषु ।

uttasthu:_mihika~Arambha-samatA: vana-bhUmiSu |

विज्ञान-श्रवणाद्_अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna-zravaNAt_anta: zItalA: zAntatA iva ||3|4|7||

.

uttasthu: -* they rose.up - *mihika~Arambha-samatA: - *like the onset of
fog - * vana.bhUmiSu – *in the forest.lands - *vijJAna-zravaNAt_anta: - *after
hearing all this learning - *

zItalA: zAntatA* iva * -* *x *

*. *

*so *

*the people arose*

*like fog rising in the forest-lands*

*. *

*after hearing all this learning*

*they felt cooled by peace*

*. *

~vlm.7. the shades of night began to cover the landscape, and the frost to
overspread the forest-lands; as.if they were cooled by the cooling lectures
on philosophy.

~vlm.7. the shades of night began to cover the landscape, and the frost to
overspread the forest-lands; as.if they were cooled by the cooling lectures
on philosophy.



08

बभूवुर्_अल्प-संचारा* जना* दशासु दिक्ष्व्_अपि ।

babhUvu:_alpa-saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: ||3|4|8||

.

*all around*

*there was little stirring among the people*

*:*

*they have listened so attentively*

*they seem*

*paralyzed*

*.*

babhUvu:_alpa-saMcArA* janA* x

dazAsu dikSu_api |

sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: |

~AS. ... people all around(dazasu dikSu) became less active (alpasaMcArA),
as.if they had stopped all actions so they could listen!



09

छाया दीर्घत्वम् आजग्मुर्_वासिष्ठम् वचन-क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana-kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कन्धरा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha-kandharA: ||3|4|9||

.

*the*

*shadows*

*grow*

*long*

*as*

*the *

*necks*

*of *

*the *

*assembly *

*stretch *

*to *

*hear *

*every word that is uttered there*

*. *

chAyA dIrghatvam Ajagmu:

vAsiSTham vacana-kramam iva zrotum

azeSANAm vastUnAm dIrgha-kandharA: * -* *x *

*. *

*x*

07 08 09



10

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

.

*now *

*the palace doorkeeper bowed low before the EarthLord*

*. *

*he said*

*:*

*"Divinity, the hour for evening worship will soon be done."*



11

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

.

*then Lord vasiSTha the Supreme*

*lowered*

*his mellifluous voice*

*:*

*"That's all,*

*that's enough for you today, Your Majesty, what you have heard*

*....*



12

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||

.

prAtar anyat_vadiSyAmi

iti_uktvA maunavAn abhut |

iti_AkarNya_evam astu

uktvA bhUpati:_bhUti-vRddhaye * -* *x *

*. *

*...*

*"Tomorrow I'll speak further" *

*the Muni said *

*& *

*grew silent*

*. *

*hearing this*

*"So be it"*

*the EarthLord of earth's wealth replied *

*and rose*

*.*

*x*

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||

xx10 11 12



13

पुष्प-पाद्यार्य-सन्मान-दक्षिण.आदान-पूजया ।

puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA |

स=देवर्षि-मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi-munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

.

*with flowers*

*& *

*footwashing*

*& *

*honors*

*& *

*gifts*

*& *

*feasting*

*he honored all the divine RShis, munis, and brAhmaNas*

*reverentially*

*.*

puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA *x *

sa=devarSi-munIn viprAn *x*

pUjayAm.Asa sAdaram *x *

*. *

vlm



14

अथ_उत्तस्थौ सभा सर्वा स=राज.मुनि-मण्डला ।

atha_uttasthau sabhA sarvA sa=rAja.muni-maNDalA |

मण्डल.आकीर्ण-रत्न~ओघ-परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA ||3|4|14||

.

*and then the entire assembly arose*

*:*

*the **Râjâ *

*surrounded by Munis*

*: *

*their faces shone around him like a circlet of rare gems*

*. *

atha_uttasthau sabhA sarvA x

sa=rAja.muni-maNDalA |

maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA

*x *

*. *



15

परस्पर.अङ्ग-संघट्ट-रणत्-केयूर-कङ्कणा ।

paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA |

हार-भाराहृत-स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥

hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA ||3|4|15||

.

*bracelets and bangles clanged as.if in battle with each other *

*and golden ornaments (beautiful burdens!) were borne *

*between broad breasts*

*. *

paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA *x *

hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA * -* *x *

*. *

~vlm.15. there was a commingled tinkling of the bracelets and armlets of
the throng caused by the collision of their bodies (in their egress), and
mixed flashing of the necklaces and brocades that decorated their persons.

*x*

xx13 14 15



16

शेखर~उत्सङ्ग-विश्रांत-प्रबुद्ध-मधुप-स्वनैः ।

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

स-घुंघुम-शिरो-भारा* वदद्भिर्_इव मूर्ध-जैः ॥३।४।१६॥

sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: ||3|4|16||

.

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

sa-ghuMghuma-zira:~bhArA*

vadadbhi:_iva mUrdha-jai: * -* *x *

*. *

*and other jewels resounded *

*with a buzzing hum*

*like some aroused honeybees,*

*as they softly browsed the ladies' hair*

*. *

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: |



17

काञ्चनाभरण~उद्द्योत-कनकी.कृत-दिङ्-मुखाः ।

kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: |

बुद्धि.स्थ-मुनि-वाग्.अर्थ-संशांत~इन्द्रिय-वृत्तयः ॥३।४।१७॥

buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: ||3|4|17||

.

*glittering golden ornaments *

*reflected in the darkened sky*

*:*

*the words of the muni *

*reflected in their passionate senses*

*. *

kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: *x *

buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: * -* *x *

*. *

~vlm.17. the face of the sky on all sides, that shone with a purple hue
reflected by the golden ornaments on their persons, seemed as it was
pleased with the wise sayings and sense of the sage.



18

जग्मुर्_नभश्चरा* व्योम भू.चरा* भूमि-मण्डलम् ।

jagmu:_nabhaz.carA* vyoma bhU.carA* bhUmi-maNDalam |

चक्रुर्_दिन-समाचारम् सर्वे ते स्वेषु सद्मसु ॥३।४।१८॥

cakru:_dina-sam.AcAram sarve te sveSu sadmasu ||3|4|18||

.

*the SkyRovers returned into the sky,*

*the EarthRovers unto the wide world,*

*gone.to their daily business,*

*each in his own domain*

*.*

jagmu:_nabhaz.carA* vyoma x

bhU.carA* bhUmi-maNDalam *x *

cakru:_dina-sam.AcAram x

sarve te sveSu sadmasu *x *

~vlm. the aerial visitants ... and the earthly guests ...

*x*

xx16 17 18



19

एतस्मिन्*न्_अन्तरे श्यामा यामिनी संदृश्यत ।

etasmin*_antare zyAmA yAminI samadRzyata |

जन-सङ्घाद्_विनिर्मुक्ता गृहे बाल.अङ्गना यथा ॥३।४।१९॥

jana-saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA ||3|4|19||

.

*and now*

*in gathering darkness*

*the moon was seen to be*

*missing people's company*

*like a girl kept at home from a party*

*.*

etasmin_antare x

zyAmA yAminI x

sam.adRzyata |

jana-saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA |

~vlm.p.19 In the meantime, black night made her appearance on earth and,
like a bashful young maiden, withdrew to the closet separate from the rest
of mankind.



20

देश.अन्तरम् भासयितुम् ययौ दिवस-नायकः ।

deza.antaram bhAsayitum yayau divasa-nAyaka: |

सर्वत्र_आलोक-कर्तृत्वम् एव सत्-पुरुष-व्रतम् ॥३।४।२०॥

sarvatra_Aloka-kartRtvam eva sat-puruSa-vratam ||3|4|20||

.

*and now*

*the Prince of Day, the Sun*

*went to the countries in the west*

*:*

*for good people spread their illumination everywhere*

*. *

deza.antaram bhAsayitum x

yayau divasa-nAyaka: |

sarvatra_Aloka-kartRtvam eva sat-puruSa-vratam |

~vlm.p.20 The lord of the day passed to shine on other lands, for truly it
is the avowed duty of every good person to give the benefit of equal light
to all.



21

उदभूद्_अभितः सन्ध्या तारा-निकर-धारिणी ।

udabhUt_abhita: sandhyA tArA-nikara-dhAriNI |

उत्फुल्ल-किम्शुक-वना वसन्त-श्रीर्_इव_उदिता ॥३।४।२१॥

utphulla-*kim*zuka-vanA vasanta-zrI:_iva_uditA ||3|4|21||
.

*then *

*the dusk settled about them, *

*bearing a multitude of stars,*

*like a grove of Kimshuka trees* flowering beauty in the spring*

*. *

udabhUt_abhita: x

sandhyA tArA-nikara-dhAriNI |

utphulla-*kim*zuka-vanA x

vasanta-zrI:_iva_uditA |

* See the long and interesting note on "Kimshuka" in
http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+
*kim*shuka&hl=en&ct=clnk&cd=11
<http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11>
and http://en.wikipedia.org/wiki/Butea

~vlm.21. the shade of evening veiled all sides, and uplifted the canopy of
the starry sphere on high, which like the vernal atmosphere, was emblazoned
with the starlike flowers of kinsuka.

*x*

xx19 20 21



22

चूत-नीप-कदम्ब.अग्र-ग्राम-चैत्य-गृह~उदरे ।

cUta-nIpa-kadamba.agra-grAma-caitya-gRha~udare |

निलिल्यिरे खगाश्_चित्ते_ऽवदाता* वृत्तयो यथा ॥३।४।२२॥

ni.lilyire khagA:_citte_*vadAtA* vRttaya:_yathA ||3|4|22||

.

*birds settled in*

*the mango trees, the ungrieving Ashoka & Kadamba* trees *

*and*

*on.top.of civic monuments,*

*or*

*on the roofs of houses.*

*they were like pure thoughts settling in the chitta.Affection*

*. *

cUta-nIpa-kadamba.agra-grAma-caitya-gRha~udare

*in* cUta-*foot*-*kadamba*.*roofed*-*town*-caitya-gRha~udara

ni.lilyire khagA:_citte *x*

avadAtA* vRttaya:_yathA

*x *

*. *

* [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba , and
http://www.kumbakona-Hinfo/muruga/malar.htm
<http://www.kumbakonam.info/muruga/malar.htm>]

~vlm. the birds of air ... as honest people of fair dealing, find their
rest in the purity of their minds...

#lI -> #nilI - nililyire: third person plural tense paradigm perfect
class ātmanepada



23

भानोर्_भासा भूषितैर्_मेघ-लेशैः

bhAno:_bhAsA bhUSitai:_megha-lezai:
किम्चित्_किम्चित्_कुङ्कुम-च्छायया इव ।

*kim*cit *kim*cit kuGkuma-*chAyayA iva |

पाश्चात्त्यो_ऽद्रि: पीत-वासा: स-मेघैस्

pAzcAttya:_*dri: pIta-vAsA: sa-meghai:
ताराहारः श्रीयुतः खम् समेतः ॥३।४।२३॥

tArAhAra: zrIyuta: kham sameta: ||3|4|23||

.

*the sun,*

*radiant*

*&*

*adorned with fragments of clouds*

*tinged here and there with reddish shadows,*

*set*

*on the western mountain dressed in yellow,*

*as*

*the sky began to teem with stars, lovely together in their space*

*.*

भास् #bhAs -> #*bhAsA -* f. speech, language, esp. vernacular, dialect;
description, definition; accusation, plaint +

~jd: See .033 below (almost identical).

~vlm.23. the skirts of the clouds tinged with red by the slanting beams of
the setting sun, and with a shade of yellow hue upon them, decorated the
western hills with vests of yellow garb while the sky crowned their heads
with gemming wreaths of starry groups.



24

पूजाम् आदाय संध्यायाम् प्रगतायाम् यथागतम् ।

pUjAm AdAya saMdhyAyAm pra.gatAyAm yathAgatam |

अन्धकाराः समुत्तस्थुर्_वेताला* वपुषा यथा ॥३।४।२४॥

andhakArA: sam.uttasthu:_vetAlA* vapuSA yathA ||3|4|24||

.

*all*

*made their worship at the close of day *

*and went the way they came *

*.*

* pUjAm AdAya saMdhyAyAm – *all made their worship at the close of day - *pragatAyAm
yathAgatam *- returning to their homes. - *andhakArA: sam.uttasthu: - *the
shades of darkness arose – *vetAlA* vapuSA yathA - *with bodies like *
*vetAla.Zombie**s*

~vlm.p.24 The goddess of evening, having departed after receiving her
homage (evening prayers), was followed by her train of dark night shades
appearing as black-bodied fiends, vetalas.

*.*

*x*

22 23 24



25

अवश्याय-कणास्पन्दी हेला-विद्युत-पल्लवः ।

avazyAya-kaNÂspandI helA-vidhuta-pallava: |

कोमलः कुमुda~Aशंसी ववाव्_आशीतलो ऽनिलः ॥३।४।२५॥

komala: kumuda~AzaMsI vavau_AzItala:_*nila: ||3|4|25||

.

*dewdrops*

*were dripping from a branch,*

*sparkling like lightning*

*:*

*kumuda blossoms shaken free were dancing in the springtime breeze*

*.*

avazyAya-kaNÂspandI x

helA-vidhuta-pallava: x

komala: kumuda~AzaMsI x

vavau_AzItala:_*nila: xx

~vlm.25. A gentle and cooling breeze was blowing softened by the dew drops
of night, and opening the petals of the Kumuda flowers (nylumbium), and
bearing their fragrance all around.



26

परमान्ध्यम् उपाजग्मुर्_दिशो_ऽविस्फुट-कारकाः ।

paramÂndhyam upAjagmu:_diza:_*-visphuTa-kArakA: |

लम्ब-दीर्घ-तमः केश्यो विधवा* इव योषितः ॥३।४।२६॥

lamba-dIrghatama: kezya:_vidhavA* iva yoSita: ||3|4|26||

.

*the gloom of darkness overspread the four directions,*

*like the long dark flowing hair*

*of a widow*

*that hides her tears in her mourning*

*.*

~vlm.p.26 A thick gloom covered the face of nature and the stars were
hidden under the mists of night. All the quarters of the skies, with their
overhanging loose and hairy mists, seemed like the faces of widows shrouded
by the dark disheveled hair of mourning.



27

आययौ भुवनम् तेजः क्षीर-पूरेण पूरयन् ।

Ayayau bhuvanam teja: kSIra-pUreNa pUrayan |

रसायन-मya~Aकारः शशि-क्षीरार्णवो नभः ॥३।४।२७॥

rasAyana.maya~AkAra: zazi-kSIra.arNava:_nabha: ||3|4|27||
.

*darkness*

*descended on the earth,*

*illumined by the Milky Way,*

*an ocean of nectar it seemed,*

*where the moon floated in the sky*

*.*

Ayayau bhuvanam teja: x

kSIra-pUreNa pUrayan x

rasAyana.maya~AkAra: x

zazi-kSIra.arNava:_nabha: xx

*jd: At a high altitude, on a moonless night, (as I've seen myself in New
Mexico)

the galactic light of the Milky Way is so intense that it casts Ur shadow
on the ground.

~vlm.27. now appeared the moist orb of the moon in her ambrosial form in
the milky ocean of the sky, to moisten the mundane heat with her milk-white
beams (sudhá-subhra-dídhiti).

*x*

xx25 26 27



28

जग्मुस्_तिमिर-सङ्घाताः पलाय्य क्व_अप्य्_अदृश्यताम् ।

jagmu:_timira-saGghAtA: palAyya kva_api_adRzyatAm |

श्रुत-ज्ञान-गिरश्_चित्तान्_मही-पानाम् इव_अज्ञताः ॥३।४।२८॥

zruta-jJAna-gira:_cittAt_mahI-pAnAm iva_ajJatA: ||3|4|28||
.

*rising,*

*the moon*

*drove*

*the darkness*

*into invisibility,*

*just as the wisdom they had heard*

*drove*

*ignorance*

*from the Affective thought of the EarthLords there*

*.*

jagmu:_timira-saGghAtA: x

palAyya kva_api_adRzyatAm *x *

zruta-jJAna-gira:_cittAt x

mahI-pAnAm iva ajJatA: *x *
~vlm. on her rising, the thick mists of darkness fled from the eastern
hemisphere, and became invisible in the air; as the darkness of ignorance
is put to flight from the minds of monarchs, by their attendance to the
sayings of wisdom.



29

ऋषयो भूमि-पालाश्_च मुनयो ब्राह्मणास्_तथा ।

RSaya:_bhUmi-pAlA:_ca munaya:_brAhmaNA:_tathA |

चेतसि_इव विचित्र.अर्थाः स्व.आस्पदेषु विशश्रमुः ॥३।४।२९॥

cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu: ||3|4|29||
.

*the RShis *

*and the EarthLords*

*and the munis *

*and the brAhmaNas,*

*remembering these word-treasures,*

*went to the shelter of their homes*

*. *

~vlm.29. then the sages and seers, the rulers and priests of the people,
took their rest in their respective beds, as the words of Vasishtha which
were full of meaning, reposed in the recesses of their hearts.



30

यम-काय~उपमा श्यामा ययौ तिमिर-मांसला ।

yama-kAya~upamA zyAmA yayau timira-mAMsalA |

आययौ मिहिक.आकारा तत्र तेषाम् उषा शनैः ॥३।४।३०॥

Ayayau mihika~AkArA tatra teSAm uSA zanai: ||3|4|30||

.
*night,*

*dark as the body of yama, Lord of Death,*

*passed on,*

*and the dew sparkled with the light of morning,*

*as the dawn came on*

*.*

yama-kAya~upamA zyAmA x

yayau timira-mAMsalA |

Ayayau mihika~AkArA x

tatra teSAm uSA zanai: |

~vlm.p.30 As the thick darkness of night, resembling the dark complexion of
death, receded from the arena of the skies, the dewy dawn of day with her
slow moving pace followed close on its footsteps.

*x*

xx28 29 30



31

अन्तर्धानम् उपाजग्मुस्_तारा* नभसि भासुराः ।

antar.dhAnam upa.A.jagmu:_tArA* nabhasi bhAsurA: |

प्रभातप-वनेन_इव हृताः कुसुम-वृष्टयः ॥३।४।३१॥

prabhÂtapa-vanena_iva hRtA: kusuma-vRSTaya: ||3|4|31||

.
*the stars were lost in inner space*

*:*

*twinkling in the sky*

*like yellow magnolia blossoms that wither in the summer's heat*

*.*

~vlm.31. the twinkling stars now disappeared from the sky, as the flowers
on the trees were blown away by the breeze, and strewn on the ground as the
fallen stars of heaven.



32

दृश्यताम् आजगाम_अर्कः प्रभा_उन्मीलित-लोचनः ।

dRzyatAm AjagAma_arka: prabhA_unmIlita-locana: |

विवेक-वृत्तिर्_महताम् मनसि_इव नवा_उदिता ॥३।४।३२॥

viveka-vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||

.

*the sun*

*became perceptible *

*with eye-opening radiance*

*like a Discovery of the Great ones freshly arisen in the Mind*

*. *

~vlm. ... reason becomes conspicuous in the minds of enlightened great
souls.



33

भानोर्_भासा भूषितैर्_मेघ-लेशैः

bhAno:_bhAsA bhUSitai:megha-lezai:

किम्चित्_किम्चित् कुङ्कुम*च्-छायया_इव ।

*kim*cit­_*kim*cit kuGkuma*-chAyayA_iva |

पूर्व-क्ष्मा-भृत्-पीत-वासाः स-मेघैः

pUrva-kSmA-bhRt-pIta-vAsA: sa-meghai:

ताराहारः श्री.युतः खम् समेतः ॥३।४।३३॥

tArAhAra: zrI.yuta: kham sameta: ||3|4|33||

.

*the sun,*

*radiant,*

*adorned with fragments of clouds,*

*tinged here and there with reddish shadows,*

*rose on the eastern mountain dressed in yellow,*

*while*

*the sky still teemed with stars, together in their places*

*. *

~vlm.33. Fragments of clouds shining with solar gleams, spread a yellow
mantle over the eastern hills, which were still decorated with strings of
stars, pendant on the crests of their lofty heads (like strings of pearls
suspended to the crowns of kings).

*jd. This shloka is almost identical with y3004.023 above.

*x*

xx31 32 33



34

सभाम् पुनर् उपाजग्मुर्_नभश्चर-महीचराः ।

sabhAm punar upAjagmu:_nabha:cara-mahI.carA: |

ह्यस्तनेन क्रमेण_एव कृत-प्रातस्तन-क्रमाः ॥३।४।३४॥

hyastanena krameNa_eva kRta-prAtastana-kramA: ||3|4|34||

.

*the assembly again gathered,*

*the SkyRovers and EarthRovers,*

*in the same way as yesterday, having done their morning duties*

*.*

~sv.34 30-36 the next morning all the members of the court reassembled as
before.

~vlm.34. All the terrestrial and celestial congress assembled again at the
royal hall, in the order and manner (of their meeting) of the day before,
after the performance of their morning services. (originally prátastanáh
matins or matutinal ceremonies).

~vlm.p.34 After the performance of their morning services, all the
terrestrial and celestial congress assembled again at the royal hall, in
the order and manner of the day before.



35

पूर्व.वत् संनिवेशेन विवेश सकला सभा ।

pUrva.vat saMnivezena viveza sakalA sabhA |

बभूव_अस्पन्दित.आकारा वात-मुक्ता_इव पद्मिनी ॥३।४।३५॥

babhUva.*x*_aspandita-AkArA vAta-muktA_iva padminI ||3|4|35||

.

*they came together as before*

*:*

*the whole assembly entered*

*and*

*became as still as a windless lotus.pond*

*.*

pUrva.vat saMnivezena - *they came together as before,*

viveza sakalA sabhA | *the whole assembly entering, - *

babhUva.*I/U/ze.was/became*

aspanditA_AkArA

vAta-muktA_iva padminI * -* *x *

*. *

~vlm.p.35 The full assembly took their seats and sat without moving, like a
lake covered with lotus remains calm after a storm.



36

अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।

atha prasaGgam AsAdya rAma:_madhurayA girA |

उवाच मुनि-शार्दूलम् वसिष्ठम् वदताम् वरम् ॥३।४।३६॥

uvAca muni-zArdUlam vasiSTham vadatAm varam ||3|4|36||

.

atha prasaGgam AsAdya

rAma:_madhurayA girA |

uvAca

muni-zArdUlam vasiSTham vadatAm varam * -* *x *

*. *

*pursuing his topic,*

*Râma**, with his honey-sweet voice, said this*

*to that lion among munis vasiSTha, that great orator**—*

~vlm.p.36 Then Râma addressed Vasishtha, the most eloquent of sages, with
honey-like words about the subject under investigation.

*x*

xx 34 35 36



*Râma asked—*

37

rr

भगवन्,_मनसो रूपम् कीदृशम् वद मे स्फुटम् ।

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

यस्मात्_तेन_इयम् अखिला तन्यते लोक-मञ्जरी ॥३।४।३७॥

yasmAt tena_iyam akhilA tanyate loka-maJjarI ||3|4|37||

.

*Lord,*

*what is this form of Mind*

*from which the blossom of this world springs.up in its entirety*

*?*

*tell me that, sir*

*—*

*in simple words*

*. *

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

yasmAt tena_iyam akhilA tanyate loka-maJjarI ||3|4|37||

vlm



*Vasishtha** replied—*

38

राम,_अस्य मनसो रूपम् न किम्चिद्_अपि दृश्यते ।

rAma,_asya manasa:_rUpam na kimcit_api dRzyate |

नाम-मात्राद्_ऋते व्योम्नो यथा शूण्य-जड.आकृते: ॥३।४।३८॥

nAma-mAtrAt_Rte vyomna:_yathA zUNya-jaDa~AkRte: ||3|4|38||

.

*Râma,*

*the Form of manas.Mind*

*is seen to be nothing at all*

*but its Name *

*just as the spacious sky's an emptiness made solid*

*. *

~sv. Even as empty, inert nothingness is known as space, mind is empty
nothingness.

~vlm. Ráma! there is no form whatever of the mind, that may be seen by any
body. It has nothing substantial besides its name as that of the formless
and irremovable vacuity....



39

न बाह्ये न_अपि हृदये सद्-रूपम् विद्यते मनः ।

na bAhye na_api hRdaye sat-rUpam vidyate mana: |

सर्वत्र_एव स्थितम् च_एतद्_विद्धि, राम, यथा नभः ॥३।४।३९॥

sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||

.

*neither outside nor in the Heart *

*what is*

*so*

*is only*

*manas.Mind*

*which is to be found everywhere*

*.*

*know it, Râma, as like the sky*

*. *

~vlm. the mind as an entity (sat) is not situated in any part of the outer
body, nor is it within any cavity of the heart or brain....

~vwv.457/39. neither externally nor even in the interior, does the mind
exist in the form of reality. rAma! know this also as existing quite
everywhere as the sky (or space exists everywhere).

~sv. Even as empty, inert nothingness is known as space, mind is empty
nothingness.

*x*

xx37 38 39



40

इदम् अस्मात् समुत्पन्नम् मृगतृष्ण-अम्बु-संनिभम् ।

idam asmAt sam.utpannam mRga.tRSNa~aMbu-saMnibham |

रूपम् तु क्षण-संकल्पाद्_द्वितीयेन्दु-भ्रम~उपमम् ॥३।४।४०॥

rUpam tu kSaNa-saMkalpAt_dvitIya.indu-bhrama~upamam ||3|4|40||

.

*this*

*is produced from*

*this*

*like water in a mirage*

*& *

*form is just a conceptual glitch ,*

*like seeing two moons in the one sky*

*.*

* idam asmAt sam.utpannam *this is produced from this *mRga-tRSNa.aMbu-saMnibham
*like water in a mirage *rUpam tu kSaNa-saMkalpAt *and form is just a
conceptual glitch , *dvitIya~indu-bhrama~upamam *like seeing two moons *

~vlm.p.40 This world is produced from it, and it is like the waters of the
mirage. It manifests itself in the forms of its fleeting thoughts, which
are as false as the appearance of secondary moons in mists.



41

मध्ये यद्_एतद्_अर्थस्य प्रतिभानम् प्रथाम् गतम् ।

madhye yat_etat_arthasya pratibhAnam prathAm gatam |

सतो वा_अप्य्_असतो वा_अपि तन्-मनो विद्धि न_इतरत् ॥३।४।४१॥

sata:_vA_api_a-sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||

.

*what stands*

*between*

*what is not.So*

*and*

*what is So,*

*where emanation has just become solidity,*

*know that to be Mind,*

*not*

*something else*

*.*

madhye yat_etat_arthasya x

pratibhAnam prathAm gatam x

sata:_vA_api_asata:_vA_api x

tat_mana:_viddhi na_itarat xx

~vlm.41. the thinking principle is generally believed as something
intermediate between the positive and negative, or real and unreal, you
must know it as such and no other (i.e. neither material as the body, nor
immaterial as the soul, but a faculty appertaining to the nature of both).



42

यद्_अर्थ-प्रतिभानम् तन्_मन* इत्य्_अभिधीयते ।

yat_artha-pratibhAnam tat_mana* iti_abhidhIyate |

अन्यन्_न किम्चिद्_अप्य्_अस्ति मनो नाम कदाचन ॥३।४।४२॥

anyat_na *kim*cit_api_asti mana:_nAma kadA.cana ||3|4|42||

.

*"that which is a projection of things"*

*so*

*the term "manas.Mind" is defined*

*:*

*otherwise*

*there's not anything at.all that can be called "Mind"*

*. *

yat_artha-pratibhAnam tat x

mana* iti_abhidhIyate x

anyat_na *kim*cit_api_asti x

mana:_nAma kadA.cana xx

* "artha-pratibhAnam" artheSv arthatA-sphuraNam ||3|4| MoT_3,4.41 ||3|4|
["the projection of things", the manifestation of thingness in things.]

~vwv.452/80a. That is called the mind which is the conceiving (or
imagining) of objects.

~vlm.42. That which is the representative of all objects ...

*x*

xx40 41 42



43

संकल्पनम् मनो विद्धि संकल्पात् तत्_न भिद्यते ।

saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate |

यथा द्रवत्वात् सलिलम् तथा स्पndo यथानिलात् ॥३।४।४३॥

yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||

.

*Mind is Conceptuality:*

*from a Concept comes distinction,*

*as from fluidity comes water;*

*and it's the same with wind and motion*

*.*

saMkalpanam mana:_viddhi x

saMkalpAt tan_na bhidyate *x *

yathA dravatvAt salilam x

tathA spanda:_yathA_anilAt *x *

~AS. Mind is conceptualization only, it cannot be differentiated from
concepts, just as water cannot be separated from fluidity and motion cannot
be separated from wind.

~vlm. ... there is no difference between the air and its motion in the
wind. (the inseparable property answering for its substance).



44

यत्र संकल्पनम् तत्र तn-मna:_ऽङ्ग तथा स्थितम् ।

yatra saMkalpanam tatra tat-mana:_*Gga tathA sthitam |

संकल्प-मनसी भिन्ने न कदा.चन केचन ॥३।४।४४॥

saMkalpa-manasI bhinne na kadA.cana ke.cana ||3|4|44||

.

*where there is the conceptual,*

*there indeed that Mind is found*

*:*

*Concepts and Mind do not differ at any time in any place*

*.*

~vwv.451. Where there is imagination, there and in that manner, the mind
exists. Mind and imagination are not different at any time even a little.



45

सत्यम् अस्त्व्_अथवा_असत्यम् पदार्थ-प्रतिभा.आसनम् ।

satyam astu_athavA_a.satyam padArtha-pratibhA~Asanam |

तावन्.मात्रम् मनो विद्धि तद्_ब्रह्मा_एव पितामहः ॥३।४।४५॥

tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||

.

*real or unreal,*

*So or not.So,*

*anything that is manifest,*

*know it to be entirely Mind—that is, brahmA the Grandfather*

*.*

~vlm.45. the representation of any object whether it is real or unreal is
mind, and that is to be known as brahmA the great father of all.

*x*

xx43 44 45



46

आतिवाहिक-देह~आत्मा मन* इत्य् अभिधीयते ।

AtivAhika-deha~AtmA mana* iti_abhidhIyate |

आधिभौतिक-बुद्धिम् तु स* आधत्ते चिर-स्थितेः ॥३।४।४६॥

Adhibhautika-buddhim tu sa* Adhatte cira-sthite: ||3|4|46||

.

*the self of the Traveler* Body is considered to be*

*Mind*

*. *

*the gross body is only Mind's Intellection*

*established over a long time*

*.*

* #AtivAhika‑ (<- #ativAha), 'fleeter than wind', [the Traveler Body]; (in
#vedAnta phil.) N. of the subtle body (or #liGga.zarIra. the Theosophists
call it the "Astral" Body, though there is no basis for such a translation)
• "...when the physical body is cast off, the soul moves with a subtle body
#Ativahika-zarira consisting of the mind, senses and prANas. After a period
of unconsciousness during death, the soul invested with the subtle body
made up of desires becomes conscious of the world into which it is born.
This process continues till the soul attains liberation in the realisation
of the Existence~Absolute #sattAsAmAnya. This realisation is mokSa, which
is the transcendence of name and form in Eternal Being." - Krishnananda.

~vwv.468/46. the entity consisting of the subtle body is called the mind.
It assumes the notion of the material on account of continuance in the
state for a long time.

~vlm.46. the incorporeal soul in the body is called the mind, as having the
sensuous knowledge or everlasting ideas of the corporeal world in itself.

~vlm.p.46 The incorporeal soul in the body is called the mind and it has in
itself the knowledge of all senses and everlasting ideas of the physical
world. (I.e., the sentient and thinking soul is the same as the mind.)

~VA. It is known for a long time that mind is the atma of the subtle body,
and it is also the power of reasoning in the gross body/ ~AS. the soul of
the spiritual body is called the mind, the same one starts experiencing a
material body due to long life (from long existence in a body cirasthiteH).

~sv.46 rAma, thought is mind; there is no distinction between the two. the
self that is clothed in the spiritual body is known as mind; it is that
which brings the material or physical body into existence.



47

अविद्या संसृतिः चित्तम् मनो बन्धो मलस्_तमः ।

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: |

इति पर्याय-नामानि दृश्यस्य विदुर्_उत्तमाः ॥३।४।४७॥

iti paryAya-nAmAni dRzyasya vidu:_uttamA: ||3|4|47||

.

*Avidyâ.Ignorance**,*

*the Samsâra.Convolution,*

*Chitta the Affective mind,*

*Bandha.Bondage,*

*Mala.Impurity,*

*Tamas the Dark*

*:*

*these are some of the Terms that the learned use*

*when dealing with a Percept*

*. *

~vlm.47. the learned have given the several names of ignorance, intellect,
mind, bondage, sin and darkness, to the visible appearance of creation.

*jd. I differ from sv and dasgupta in reading <paryAya> as homogeneous:

these terms are related, but certainly not synonymous.

~sv.47 Ignorance, samsara (repetitive history), mind-stuff, bondage,
impurity, darkness and inertia are all synonyms.

~Dasg. p233, n2. avidyA, saMsRti, citta, manas, bandha, mala, tamas are
thus but synonyms for the same concept.



48

नहि दृश्याद्_ऋते किम्चिन्_मनसो रूपम् अस्ति हि ।

nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |

दृश्यम् च_उत्पन्नम् एव_एतन्_न_इति वक्ष्याम्य्_अहम् पुनः ॥३।४।४८॥

dRzyam ca_utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||

.

*not anyhow -*dRzyAt_Rte kimcit - *apart from some sort of Percept **- *manasa:_rUpam
asti hi - *is there any form @Mind - *dRzyam ca_utpannam eva_etat –

*or even a produced Percept : *na_iti vakSyAmi_aham puna: | *NOT SO - I say
again*

*. *

* vwv. ... visible object. ~ sv. ... the perceived.

~vlm.p.48 The mind has no form other than a receptacle and reflector of
ideas about the visible world which, I repeat, is no new creation, but a
reflection of the mind.

*nahi - *not anyhow -*dRzyAt_Rte kimcit - *apart from some sort of Percept **-
*manasa:_rUpam asti hi - *is there any form @Mind - *dRzyam ca_utpannam
eva_etat –

*or even a produced Percept : *na_iti vakSyAmi_aham puna: |*NOT SO - I say
again*

*x*

xx46 47 48



*x49*

यथा कमल-बीja.aन्तः स्थिता कमल-वल्लरी ।

yathA kamala-bIja.anta: sthitA kamala-vallarI |

महाचित्-परमाण्व्.अन्तस्_तथा दृश्यम् जगत्स्थितम् ॥३।४।४९॥

mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam ||3|4|49||

.

*just as*

*within the lotus-seed there is a lotus plant,*

*so*

*within atomic Consciousness there is the world-percept*

*. *

~vlm.49. the visible world is situated in an atom of the great mind, in the
same manner, as the germ of the lotus plant is contained within its seed.

~sv.49 This entire universe is forever non-different from the consciousness
that dwells in every atom.



50

प्रकाशस्य यथा_ऽऽलोको यथा वातस्य चापलम् ।

prakAzasya yathA_**loka:_yathA vAtasya cApalam |

यथा द्रवत्वम् पयसि दृश्यत्वम् द्रष्टरि_ईदृशम् ॥३।४।५०॥

yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||

.

*like the radiance of the sun,*

*the stirring of the wind,*

*or like the flowing of water:*

*such is perception in the perceiver*

*.*

prakAzasya yathA_Aloka: x

yathA vAtasya cApalam *x *

yathA dravatvam payasi x

dRzyatvam draSTari_IdRzam *x *

vlm



51

अङ्गदत्वम् यथा हेम्नि मृग-नद्याम् यथा जलम् ।

aGgadatvam yathA hemni mRga-nadyAm yathA jalam |

भित्तिर्_यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥

bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||

.

*as*

*bracelet.ness is seen in gold,*

*or as*

*water is in a mirage,*

*as*

*a wall in a dream-city,*

*so*

*seeing is in the seer*

*.*

~sv. ... the object exists in the subject.

*x*

xx49 50 51



52

एवम् द्रष्टरि दृश्यत्वम् अनन्यद्_इव यत् स्थितम् ।

evam draSTari dRzyatvam an.anyat_iva yat sthitam |

तद्_अप्य्_उन्मार्जयाम्य्_आशु त्वc~citta~Aदर्शतो मलम् ॥३।४।५२॥

tat_api_unmArjayAmi_Azu tvat.citta.Adarzata:_malam ||3|4|52||

.

*and so*

*by means of this nondifference between the Perceiver and Perception,*

*I shall at once cleanse the mirror of your Affective mind*

*.*

evam.*so* - draSTari – *in the perceiver - *dRzyatvam – *the perception - *an.anyat_iva
– *not different like -* yat_sthitam * - which is existent - *tat_api -*
even that - - *

unmArjayAmi_Azu -* I soon wipe.clean - *

tvat.citta.Adarzata:_malam * -* *from your the mirror of your Affective
mind, the dirt *

*. *

~vlm. But as the phenomenals appear as no other than real to their
observer, I will O Ráma! cleanse them now from thy mind as they do the soil
from a mirror.

* evam.*so* - draSTari – *in the perceiver - *dRzyatvam – *the perception -
*an.anyat_iva – *not different like -* yat_sthitam * - which is existent - *tat_api
-* even that - *unmArjayAmi_Azu -* I soon wipe.clean - *tvat.citta.Adarzata:_malam
* -* *from your Affective perception the dirt . *



53

यद्_द्रष्टुर्_अस्य_अद्रष्टृत्वम् दृश्य.अभावे भवेद्बलात् ।

yat_draSTu:_asya_a-draSTRtvam dRzya.abhAve bhavet_balAt |

तद्_विद्धि केवली.भावम् तत* एव_असतः सतः ॥३।४।५३॥

tat_viddhi kevalI.bhAvam tata: eva_a-sata: sata: ||3|4|53||

.

*where there is non-perception by a perceiver,*

*in the absence of a percept,*

*know that as the ...*

*. *

yat_draSTu:_asya_a-draSTRtvam x

dRzya.abhAve bhavet_balAt |

tat_viddhi kevalI.bhAvam x

tata* eva_a-sata

sata: -* @the.Real*

*. *

~vwv.1813/3.4.53. Since the state of a non-seer would perforce arise for
this seer in the absence of the visible world, know that therefore as the
state of isolation of reality (or the Conscious Self) from unreality (or
the visible world).

~sv. ... then consciousness alone exists without even an apparent or
potential objectivity.

~vlm.53. As the disappearance of an appearance makes the observer no
observer of it, know such to be the state of the abstraction of the mind
from whatever is real or unreal in the world. (This is called Kevalíbháva
or nonchalance of all things).



54

तत्ताम् उपगते भावे राग-द्वेष.आदि-वासनाः ।

tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |

शाम्यन्त्य्_अस्पन्दिते वाते स्पन्दन-क्षुब्धता यथा ॥३।४।५४॥

zAmyanti_a-spandite vAte spandana-kSubdhatA yathA ||3|4|54||

.

*when*

*there is the experience of Thatness,*

*Vâsanâ.Traces of love and hatred are subdued*

*just.as when *

*the wind ceases its blowing,*

*then*

*its agitated motion slows*

*. *

tattAm upagate bhAve

*when there is the experience of Thatness,*

rAga.dveSa.Adi=vAsanA: zAmyanti

*vAsanA.Traces of love and hatred quieten *

a.spandite vAte x

spandana-kSubdhatA yathA *x *

*. *

~vwv.1814/3.4.54. when the nature of the mind has attained to the state of
That (reality), the mental impressions such as love and hate come to an
end, as the agitated nature of the motion (comes to an end) when the mind
is made motionless.

~sv.54 54-58 when this is realised, evils like attraction and repulsion,
love and hate, cease in one's heart, as also the false notions of the
world, you, I, etc.

*x*

xx52 53 54



55

असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश-रूपिणि ।

a-sambhavati sarvasmin dik.bhUmi~AkAza-rUpiNi |

प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥

prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||

.

*when everywhere is unbecome,*

*Space*

*takes form as the quarters of Earth*

*:*

*whatever is to be brought to light*

*is*

*pure light itself*

*. *

a-sambhavati sarvasmin

*not.becoming everywhere *

dik~bhUmi~AkAza-rUpiNi

*a direction-ground-Space-form *

prakAzye yAdRzam rUpam *x*

prakAzasya_amalam bhavet *x *

*. *

~vlm.55. It is impossible that things having the forms of space, earth and
air (i. e. material objects) will present the same features in the clear
light (of induction), as they do to our open sight.

~AS. As all things, in the form of directions, earth, sky etc., to be
illuminated (prakAzya) having become non existant the illuminating light
becomes completely clear.



56

त्रि-जगत्त्वम् अहम् चेति दृश्ये_ऽसत्ताम् उपागते ।

tri.jagattvam aham ceti dRzye_*sattAm upAgate |

द्रष्टुः स्यात्_केवली.भावस्_तादृशो विमल.आत्मनः ॥३।४।५६॥

draSTu: syAt kevalI.bhAva:_tAdRza:_vimala~Atmana: ||3|4|56||

.

tri.jagattvam aham ceti

dRzye_*sattAm upAgate |

draSTu: syAt kevalI.bhAva:

tAdRza:_vimala~Atmana: *-* *x *

*. *

*when the three worlds*

*and*

*you & I*

*are seen as unreality *

*the seer sees the Absolute and thus immaculate Self*

*. *

~vwv.1815/3.4.56. when the visible abject, of the nature of the triple
world, you and I, has gone to the state of unreality, there would be such a
state of aloneness of the seer, who is the Pure Self.

~vlm.56. Thus when the observer comes to know the unreality of the
phenomena of the three worlds, as well as of his own entity, it is then
that his pure soul attains to the knowledge of kaivalya or soleity of
divine existence.

~VA. seer becomes absolute then, not just sees... ~AS. Yes, I agree with
you. the seer with clear self acquires the absolute state (becomes one with
brahma).



57

अनाप्त.अखिल-शैल.आदि प्रतिबिम्बे हि यादृशी ।

an-Apta.akhila-zaila.Adi pratibimbe hi yAdRzI |

स्याद्_दर्पणे दर्पणता केवल.आत्म-स्वरूपिणी ॥३।४।५७॥

syAt_darpaNe darpaNatA kevala.Atma-svarUpiNI ||3|4|57||

.

*without materiality,*

*Mind's nature is entirely Self,*

*in which it is a reflection,*

*the mirror-ness in a mirror*

*.*

anApta.akhila-zaila.Adi x

pratibimbe hi yAdRzI x

syAt_darpaNe darpaNatA x

kevala.Atma-svarUpiNI xx

~AS. As (yAdRzI) the mirror acquires pure mirror-ness similar to a soul,
when there are no reflections like mountains etc. are obtainable for it to
reflect. This reminds me of the Zen query about whether a tree falling in
wilderness makes a sound(:-))

*x*

xx55 56 57



58

अहम् त्वम् जगद्_इत्य्.आदौ प्रशान्ते दृश्य-सम्भ्रमे ।

aham tvam jagat_iti.Adau prazAnte dRzya-sambhrame |

स्यात्_तादृशी केवलता स्थिते द्रष्टर्य्_अवीक्षणे ॥३।४।५८॥

syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||

.

*"I",*

*"you",*

*"the world"*

*—*

*these are delusive Percepts*

*that subside*

*when a sort of absoluteness appears*

*in the detached seer*

*.*

aham tvam jagat_iti.Adau x

prazAnte dRzya-sambhrame x

syAt_tAdRzI kevalatA x

sthite draSTari_a.vIkSaNe xx

~vwv. when the delusion of visible objects such as I, you and the world has
ended and the seer remains without seeing (i.e., without experiencing the
visible world), there would be such aloneness.

~vlm.58. After suppression of the sense of ego and tu (or both the
subjective and objective knowledge), and the error of the reality of the
outer world the beholder becomes abstracted and remains without vision of
external things in his sitting posture.



*Râma said—*

59

सच्_चेन्_न शाम्यत्य्_एव_इदम् न_अभावो विद्यते सतः ।

sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |

असत्ताम् च न विद्मो_ऽस्मिन् दृश्ये दोष-प्रदायिनि ॥३।४।५९॥

asattAm ca na vidma:_*smin dRzye doSa-pradAyini ||3|4|59||

.

*tho*

*what is*

*So*

*does not ever subside*

*it is not known to be the absence of what is So*

*and we do not know unreality*

*in this Percept*

*so generous with evils*

*.*

~VA. real does not disappear, we don't know non-existence of real. Unreal
is not known as unreal in this faulty perception.

~AS. Though the sat never subsides, because it can never become asat, yet
we do not sense (vidma:) non existence in this visible world which leads to
impurities.

*AS. This thought is continued next. the idea is that the unreal world
actually feels just as real to us, so how do we get out of it?



60

तस्मात् कथम् इयम् शाम्येद्_ब्रह्मन्_दृश्य-विषुचिका ।

tasmAt katham iyam zAmyet, brahman, dRzya-viSucikA |

मनोभाव-भ्रम-करी दुःख-संतति-दायिनि ॥३।४।६०॥

mana:bhAva-bhrama=karI du:kha-saMtati=dAyini ||3|4|60||

.

*then*

*how*

*does all of this subside, **Brâhmin**,*

*this perception-plague*,*

*this Mind.felt-delusion=maker*

*which*

*is the source of every misery*

*?*

tasmAt_katham iyam zAmyet,

*brAhmaNa, *

dRzya-viSucikA *x *

mana:bhAva-bhrama=karI *x*

du:kha-saMtati=dAyini *x *

*. *

* this Plague is called viShUcikA, and we will hear her story in August.

some translators take her to be Cholera. I think this early verse betrays
her secret identity.

*x*

xx58 59 60



*Vasishtha said—*

61

अस्य दृश्य-पिशाचस्य शान्त्यै मन्त्रम् इमम् शृणु ।

asya dRzya-pizAcasya zAntyai mantram imam zRNu |

रामात्यन्तम् अयम् येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥

rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||

.

*now, **Râma**, let me tell you how to pacify*

*this hungry-Pishâcha.Meatster=Perception*

*and so bring about its death and destruction*

*.*

asya dRzya-pizAcasya zAntyai mantram imam zRNu x

rAmAtyantam ayam yena mRtim eSyati naGkSyati xx



62

यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza:_*sti na kadA.cana, rAghava |

तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja-bhUtam bhavet_hRdi ||3|4|62||

.

*what is destruction of that*

*is not anywhen,*

*Râghava,*

*for *

*even that which seems to be destroyed*

*becomes*

*the seed of beings in the Heart*

*.*

~vwv.1372/62. rAma! there is no destruction at any time of that which
exists.

~vlm.62. know Ráma, that nothing that is, can ever be destroyed or became
extinct; and though you remove it, yet it will leave its seed or trace in
the mind.

~VA. what is (real), can never be destroyed, O Raghava.... ~AS. ...
therefore, (if the visible world were real) then even when destroyed, it
will be like a seed in the heart.

*AS. If this world were to be real, as it appears to be, then it will never
go away, even when apparently destroyed and then there will be a situation
that liberation mokSa will become impossible. Since we know for sure that
there are liberated souls, the world cannot have a real existence!

* yat_asti tasya nAza: *what is destruction of that *asti na kadA.cana *is
not anywhen, rAghava, *tasmAt tat_naSTam api_antar *for even that which
seems to be destroyed *bIja-bhUtam bhavet_hRdi *becomes the seed of beings
in the heart. *



63

स्मृति-बीजाच्_चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।

smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |

लोक-शैल.अम्बर.आकारम् दोषम् वितनुते_ऽतनुम् ॥३।४।६३॥

loka-zaila.ambara.AkAram doSam vitanute_*tanum ||3|4|63||

.

*that memory-seed in Consciousness-Space,*

*arising as perception*

*in the form of worlds, mountains, and skies*

*falsely embodies the bodiless*

*.*

~AS. The perception of the world (dRzya.dhI:) having been born from the
memory seed in the space of Chit extends the fault of vision of worlds,
mountains etc. even without substance (atanum).

*AS. The idea is that even when the material world is destroyed, it is
reborn and lives in memory even without material support. Recall the story
of Leela (yet to come at this point, of course!)

~vlm.63. This seed is the memory of such things, which reopens the ideas of
the visibles in the mind, expanding themselves in the fallacious notions of
the forms of big worlds and skies, mountains and oceans.

*x*

xx61 62 63



64

इत्य्_अनिर्मोक्ष-दोषः स्यान्_न च तस्य_इह सम्भवः ।

iti_a=nirmokSa-doSa: syAt_na ca tasya_iha sambhava: |

यस्माद्_देव.ऋषि-मुनयो दृश्यन्ते मुक्ति-भाजनम् ॥३।४।६४॥

yasmAt_deva.RShi-munaya:_dRzyante mukti-bhAjanam ||3|4|64||

.

*to conclude*

*there is no room for Freedom*

*no possibility of*

*That*

*thru which the devarShis and munis *

*are seen to enjoy mukti.Liberation*

*would be wrong*

*.*

iti_a=nirmokSa-doSa: x

syAt_na ca tasya_iha sambhava: *x *

yasmAt_deva.RShi-munaya: x

dRzyante mukti-bhAjanam *x *

~AS. This is the punchline of the argument which started by presuming the
world to be real. It would lead to the faulty conclusion of “no liberation”
(anirmokSadoSa: syAt) and that is not possible here (tasyeha na sambhavaH),
since Gods, sages and meditators (munayaH) are known to be liberated.



65

यदि स्याज्_जगद्.आदीदम् तस्मान्_मोक्षो न कस्यचित् ।

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit |

बाह्य.स्थम् अस्तु हृत्.स्थम् वा दृश्यम् नाशाय केवलम् ॥३।४।६५॥

bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||

.

*if the world & all this were*

*to be,*

*there would be no mokSha Freedom,*

*externally or in the heart,*

*the percepts being quite destroyed*

*:*

*for what's perceived does not endure*

*.*

~vlm.65. Again if the world and all other things are real existences (as
the Sánkhyas maintain): yet they cannot confer liberation on any one;
because the visibles, whether they are situated within or without us are
perishable themselves.

~VA. If this world etc would really existing, then moksha would not be
possible. Visible world does not really exist either in heart or outside.

~AS. If this world etc. were to be really existing, then there would be no
liberation for anybody; for the visible world, whether external or
internal, leads to destruction (is trouble!)



66

तस्माद्_इमाम् प्रतिज्ञाम् त्वम् शृणु राम_अति.भीषणम् ।

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |

याम् उत्तरेण ग्रन्थेन नूनम् त्वम् अवबुद्ध्यसे ॥३।४।६६॥

yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||

.

*so therefore, Râma, give your attention to*

*this*

*terrifying proposal,*

*which you will fully understand by the time we finish our work*

*.*

tasmAt_imAm pratijJAm tvam x

zRNu, rAma,_ati.bhISaNam *x *

yAm uttareNa granthena x

nUnam tvam ava.buddhyase *x *

vlm

*x*

xx64 65 66



67

अयम् आकाश-भूत.आदि-रूपो_ऽहम् चेति लक्षितः ।

ayam AkAza-bhUta.Adi-rUpa:_*ham ceti lakSita: |

जगच्~छब्दस्य नाम.अर्थो ननु न_अस्त्य्_एव कश्चन ॥३।४।६७॥

jagat~zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||

.

*for*

*everything that we perceive*

*and everything we have perceived*

*is just the unchanging brahman.Immensity,*

*not subject to decay and death*

*.*

~vlm.



68

यद्_इदम् दृश्यते किम्चिद्_दृश्यजातम् पुरोगतम् ।

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |

परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥

param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||

.

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |

param brahma_iva tat sarvam ajara.amaram avyayam * -* *x *

*. *

*whatever is seen as Percept.born prior.gotten *

*perfectly **Brâhmic **as.if** that is all *

*undecaying, deathless, changeless*

*. *

~vlm.68. whatever is seen apparent before us, is no other but the supreme
brahmá himself, and his undecaying and imperishable essence.



69

पूर्णे पूर्णम् प्रसरति शान्ते शान्तम् व्यवस्थितम् ।

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |

व्योमन्य्_एव_उदितम् व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥

vyomani_eva_uditam vyoma brahmaNi brahma tiSThati ||3|4|69||

.

*in the Fulness springs the Fulness,*

*peacefulness rests in peacefulness,*

*and space arises out of space:*

*and the Brahman abides in Immensity*

*.*

~vlm.69. the plenitude of creation is an expansion of his plenum,

and the quiet of the universe rests in his quietude.

It is his beom which is the substance of vacuum,

and it is his immensity that is the substratum of the immense cosmos.

pUrNe pUrNam prasarati

zAnte zAntam vyavasthitam |

vyomani_eva_uditam vyoma

brahmaNi brahma tiSThati

*x*

xx67 68 69



70

न दृश्यम् अस्ति सद्रूपम् न द्रष्टा न च दर्शनम् ।

na dRzyam asti sat.rUpam na draSTA na ca darzanam |

न शून्यम् न जडम् नो चिच्_छान्तम् एव_इदम् आततम् ॥३।४।७०॥

na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||

.

*what's seen is not reality,*

*nor is the seer,*

*nor seeing,*

*nor the void,*

*nor inert matter*

*: *

*all this is just Consciousness*

*. *

na dRzyam asti sat.rUpam -* no percept is a real form - *

na draSTA na ca darzanam * - nor perceiver nor perception - *

na zUnyam na jaDam na.u x

cit x

zAntam eva_idam Atatam *x *

~vlm.70. Nothing visible is real, and there is neither any spectator nor
spectacle here. there is nothing as vacuity or solidity in nature, but all
this is but a piece of extended Intelligence.



*Râma** said—*

71

वन्ध्या-पुत्रेण पिष्टो_ऽद्रिः शश-शृङ्गम् प्रगायति ।

vandhyA-putreNa piSTa:_*dri: zaza-zRGgam pragAyati |

प्रसार्य भुज-सम्पातम् शिला नृत्यति ताण्डवम् ॥३।४।७१॥

prasArya bhuja-sampAtam zilA nRtyati tANDavam ||3|4|71||

.

*"A barren woman's son can grind a boulder into flour,"*

*you seem to say*

*—*

*or else*

*"there is a rabbit that has two horns;"*

*or*

*"chanting,*

*whirling with its arms outflung,*

*a mountain*

*dances the Doomsday tANDava."*

vandhyA-putreNa piSTa:_*dri: x

zaza-zRGgam pragAyati x

prasArya bhuja-sampAtam x

zilA nRtyati tANDavam xx

vlm



72

स्रवन्ति सिकतास्_तैलम् पठन्त्य्_उपल-पुत्रिकाः ।

sravanti sikatA:_tailam paThanti_upala-putrikA: |

गर्जन्ति चित्र-जलदा* इति_इव_इदम् वचः प्रभो ॥३।४।७२॥

garjanti citra-jaladA* iti_iva_idam vaca: prabho ||3|4|72||

.

*and so too,*

*sir,*

*dry sands* ooze oil,*

*stone statues recite their lessons,*

*and painted clouds rumble thunder*

*: *

*what you are saying sounds like that*

*.*

* this traditional example of impossibility prob. arises from

the resemblance of sesame seeds to sand in an oilpress.

today we have the (pollutant) refining of tar-sands to mar the analogy.

*x*

xx70 71 72



73

जरा-मरण-दुःख.आदि-शैल.आकाश-मयम् जगत् ।

jarA-maraNa-du:kha.Adi-zaila~AkAza-mayam jagat |

न_अस्ति_इति किम् इदम् नाम भवता_अपि मम_उच्यते ॥३।४।७३॥

na_asti_iti kim idam nAma bhavatA_api mama_ucyate ||3|4|73||

.

*how*

*can you tell me that this world of sorrow,*

*ending in senility and death*

*is like a mountain made of cloud*

*:*

*that it does not exist*

*?*

~vlm.73. I see this world to be full of diseases, deaths and troubles,
mountains, vacuities and other things, and how is it sir, that you tell me
of their non-existence?



74

यथा_इदम् न स्थितम् विश्वम् न_उत्पन्नम् न च विद्यते ।

yathA_idam na sthitam vizvam na_utpannam na ca vidyate |

तथा कथय मे ब्रह्मन्_येन_एतन्_निश्चितम् भवेत् ॥३।४।७४॥

tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||

.

yathA_idam na sthitam vizvam

na_utpannam na ca vidyate |

tathA kathaya me,

brahman,

yena_etat_nizcitam bhavet * -* *x *

*. *

*how*

*can you say that everything does not exist,*

*never arose & is not known now*

*?*

*tell me that, brAhmaNa,*

*:*

*convince me*

*.*

yathA_idam na sthitam vizvam x

na_utpannam na ca vidyate x

tathA kathaya me, brahman, x

yena_etat_nizcitam bhavet xx

~vlm. ... how you call this world to be unsubstantial, unproduced and
inexistent,

that I may be certain of this truth.



*Vasishtha** said—*



75

न_असमन्वित-वाग्_अस्मि शृणु, राघव, कथ्यते ।

na_asamanvita-vAk_asmi zRNu, rAghava, kathyate |

यथा_इदम् असद्_आभाति वन्ध्या-पुत्र* इव_आरवी ॥३।४।७५॥

yathA_idam asat_AbhAti vandhyA-putra* iva_AravI ||3|4|75||

.

na_asamanvita-vAk_asmi

zRNu, rAghava, kathyate |

yathA_idam asat_AbhAti

vandhyA-putra* iva_AravI * -* *x *

*. *

*I*

*am never at a loss for words,*

*rAghava*

*.*

*pay attention, then, to what I say,*

*showing how the unreal world*

*cries*

*like a barren woman's child*

*.*

na_asamanvita-vAg_asmi x

zRNu rAghava kathyate *x *

yathA_idam asat_AbhAti x

vandhyA-putra iva_AravI *x *

vlm

*x*

xx73 74 75



xx73 74 75



76

इदम् आदाव्_अन्.उत्पन्नम् सर्ग.आदौ तेन न_अस्त्य्_अलम् ।

idam Adau_an.utpannam sarga.Adau tena na_asti_alam |

इदम् हि मनसो भाति स्वप्न.आदौ पत्तनम् यथा ॥३।४।७६॥

idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||

.

*from beginning to end*

*this creation does not exist at.all*

*: *

*it shines in Mind like a town seen in a dream*

*. *

~vlm.p.76 All this was unproduced before and did not exist in the beginning
of creation.

It comes to appearance from the mind like a city in a dream.

~AS. sargAdau tena nAstyalam ... therefore it is not capable of creation!
Thus the world was never born and cannot give birth to anything. It is all
a fabrication of the mind.

~vlm.p.76 All this was unproduced before and did not exist in the beginning
of creation.

It comes to appearance from the mind like a city in a dream.



77

मन* एव च सर्ग.आदाव्_अन्.उत्पन्नम् असद्-वपु: ।

mana* eva ca sarga.Adau_an.utpannam a.sat-vapu: |

तद्_एतच्_छृणु वक्ष्यामि यथा_एवम् अनुभूयते ॥३।४।७७॥

tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||

.

mana* eva ca sarga.Adau_an.utpannam a.sat-vapu: |

tat_etat_zRNu vakSyAmi

yathA_evam anubhUyate * -* *x *

*. *

*this*

*whole evolving creation*

*is*

*unproduced, unreal*

*.*

*and now I shall show you how that is so, and how it happens thus to be*

*.*

~vlm.p.77 The mind also was not produced in the beginning of creation and
was an unreality itself. Therefore hear me tell you how we come to a notion
of it.

~vlm.p.78 This unreal mind by itself spreads the false and changing scenes
of the visible world, just as in a dream we see ever changing unrealities
as true.



78

मनो दृश्यमयम् दोषम् तनोति_इमम् क्षय.आत्मकम् ।

mana:_dRzyamayam doSam tanoti_imam kSaya~Atmakam |

असद्_एव सदाकारम् स्वप्न: स्वप्न.अन्तरम् यथा ॥३।४।७८॥

asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||

.

*Mind*

*extends this defective perception, this self-destructive unreality, as *

*this embodied reality,*

*much like a dream within a dream*

*. *

mana:_dRzyamayam doSam x

tanoti_imam kSaya~Atmakam x

asat_eva sadAkAram x

svapna: svapna.antaram yathA xx

*jd. one might say "ayam dRyzam dryza.mayam".

~vlm.78. This unreal mind spreads by itself the false and changing scenes
of the visible world, just as we dream of changeful unrealities as true in
a state of dreaming.

~AS. This mind stretches out the perishable fault of vision, like a dream
though unreal, gives rise to another dream as.if it were real.

*x*

xx

76 77 78



79

तत् स्वयम् स्वैरम् एव_आशु संकल्पयति देहकम् ।

tat svayam svairam eva_Azu saMkalpayati dehakam |

तेन_इयम् इन्द्रजाल-श्रीर्_विततेन वितन्यते ॥३।४।७९॥

tena_iyam indra.jAla-zrI:_vitatena vitanyate ||3|4|79||

.

tat - *That - *svayam – *itself - *svairam eva_Azu - *for itself alone soon
- *saMkalpayati dehakam *- imagines its embodiment,*

*and this marvelous magic net*

*is extended extensively.*

tena –

iyam indra.jAla-zrI: -* this plentiful Indra.net - *

vitatena vitanyate * -* *expansively expands*

*. *

~vlm.79 Then the mind exerts its will in the fabrication of the body and
spreads the magic scene of the phenomenal world far and wide.



80

स्फुरति वल्गति गच्छति याचते

sphurati valgati gacchati yAcate

भ्रमति मज्जति संहरति स्वयम् ।

bhramati majjati saMharati svayam |

अपरताम् उपयात्य्_अपि केवलम्

aparatAm upayAti_api kevalam

चलति चञ्चल-शक्तितया मनः ॥३।४।८०॥

calati caJcala-zaktitayA mana: ||3|4|80||

.

*it emanates,*

*it springs up,*

*it goes on its way,*

*it says its prayers,*

*it is deceived,*

*it is absorbed,*

*but*

*as itself*

*it has become separate*

*.*

*thus the Mind vibrates through spanda-shakti*

*the vibrant power*

*. *

~vlm.80. the mind by its potentiality of vacillation has many actions of
its own, as those of expansion, saltation, and motion, of craving, roving,
diving and seizing, and many other voluntary efforts (the causes of
physical operations).





*o*ॐ*m*





*Â**U*U*M**m*mmm....





saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|4|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

das....@gmail.com

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





*o*ॐ*m*



"Rare rAmana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8
<http://www.youtube.com/watch?v=w814-Pj3bM8>





+++



DAILY READINGS tu 03 April



fm3004 1.ap01-04 About this Book of utpatti Origin .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..04%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0

fm5044 2.ap03 gADHI AND THE ELEPHANT .z40

https://www.dropbox.com/s/vauxb9sr4ssdw13/fm5044%202.ap03%20gADHI%20AND%20THE%20ELEPHANT%20.z40.docx?dl=0

fm7052 3.ap03-04 Parting the Impartite .z49

https://www.dropbox.com/s/df2imfv7f89wxkp/fm7052%203.ap03-04%20Parting%20the%20Impartite%20.z49.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:

संक​ल्पात् स मनो_भवेत् ।

saMkalpAt sa mana:_bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21





*O**ॐ*m





+++



सर्ग ३.४

वाल्मीकि:_उवाच ।

VÂLMÌKI of the ANTHILL—

वाल्मीकिर्_उवाच । कथयत्य्_एवम् उद्याम-वचने मुनि-नायके ।

kathayati_evam udyAma-vacane muni-nAyake |

श्रोतुम् एक-रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka-rase jAte jane maunam upasthite ||3|4|1||

शान्तेषु किम्किणी-जाल-रवेषु स्पन्दनम् विना ।

zAnteSu *kim*kiNI-jAla-raveSu spandanam vinA |

पञ्जra.aन्तर-हारीत-शुकेष्व्_अप्य्_अस्त-केलिषु ॥३।४।२॥

paJjara.antara-hArIta-zukeSu_api_asta-keliSu ||3|4|2||

सु-विस्मृत-विलासासु स्थितासु ललनास्व्_अपि ।

su-vismRta-vilAsAsu sthitAsu lalanAsu_api |

चित्र-भित्ताव्_इव न्यस्ते समस्ते राज-सद्मनि ॥३।४।३॥

citra-bhittau_iva ni.aste sam.aste rAja-sadmani ||3|4|3||

मुहूर्त-शेषम् अभवद् दिवसम् मधुरातपम् ।

muhUrta-zeSam abhavat_divasam madhura~Atapam |

व्यवहारा* रविकरै: सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

ववुर्_उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।

vavu:_utphulla-kamala.prakara~Amoda-mAMsalA: |

वायवो मधुर-स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura-spandA: zravaNa~Artham iva_AgatA: ||3|4|5||

श्रुतम् चिन्तयितुम् भानुर्_इव_अहो-रचना-भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho-racanA-bhramam |

तत्याज_एकान्तम् अगमच्_छून्यम् अस्त-गिरेस्_तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta-gire:_taTam ||3|4|6||

उत्तस्थुर्_मिहिक.आरम्भ-समता वन-भूमिषु ।

uttasthu:_mihika~Arambha-samatA: vana-bhUmiSu |

विज्ञान-श्रवणाद्_अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna-zravaNAt_anta: zItalA: zAntatA* iva ||3|4|7||

बभूवुर्_अल्प-संचारा* जना* दशासु दिक्ष्व्_अपि ।

babhUvu:_alpa-saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: ||3|4|8||

छाया दीर्घत्वम् आजग्मुर्_वासिष्ठम् वचन-क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana-kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कन्धरा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha-kandharA: ||3|4|9||

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||

पुष्प-पाद्यार्य-सन्मान-दक्षिण.आदान-पूजया ।

puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA |

स=देवर्षि-मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi-munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

अथ_उत्तस्थौ सभा सर्वा स=राज.मुनि-मण्डला ।

atha_uttasthau sabhA sarvA sa=rAja.muni-maNDalA |

मण्डल.आकीर्ण-रत्न~ओघ-परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA ||3|4|14||

परस्पर.अङ्ग-संघट्ट-रणत्-केयूर-कङ्कणा ।

paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA |

हार-भाराहृत-स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥

hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA ||3|4|15||

शेखर~उत्सङ्ग-विश्रांत-प्रबुद्ध-मधुप-स्वनैः ।

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

स-घुंघुम-शिरो-भारा* वदद्भिर्_इव मूर्ध-जैः ॥३।४।१६॥

sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: ||3|4|16||

काञ्चनाभरण~उद्द्योत-कनकी.कृत-दिङ्-मुखाः ।

kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: |

बुद्धि.स्थ-मुनि-वाग्.अर्थ-संशांत~इन्द्रिय-वृत्तयः ॥३।४।१७॥

buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: ||3|4|17||

जग्मुर्_नभश्चरा* व्योम भू.चरा* भूमि-मण्डलम् ।

jagmu:_nabhaz.carA* vyoma bhU.carA* bhUmi-maNDalam |

चक्रुर्_दिन-समाचारम् सर्वे ते स्वेषु सद्मसु ॥३।४।१८॥

cakru:_dina-sam.AcAram sarve te sveSu sadmasu ||3|4|18||

एतस्मिन्*न्_अन्तरे श्यामा यामिनी संदृश्यत ।

etasmin*_antare zyAmA yAminI samadRzyata |

जन-सङ्घाद्_विनिर्मुक्ता गृहे बाल.अङ्गना यथा ॥३।४।१९॥

jana-saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA ||3|4|19||

देश.अन्तरम् भासयितुम् ययौ दिवस-नायकः ।

deza.antaram bhAsayitum yayau divasa-nAyaka: |

सर्वत्र_आलोक-कर्तृत्वम् एव सत्-पुरुष-व्रतम् ॥३।४।२०॥

sarvatra_Aloka-kartRtvam eva sat-puruSa-vratam ||3|4|20||

उदभूद्_अभितः सन्ध्या तारा-निकर-धारिणी ।

udabhUt_abhita: sandhyA tArA-nikara-dhAriNI |

उत्फुल्ल-किम्शुक-वना वसन्त-श्रीर्_इव_उदिता ॥३।४।२१॥

utphulla-*kim*zuka-vanA vasanta-zrI:_iva_uditA ||3|4|21||
चूत-नीप-कदम्ब.अग्र-ग्राम-चैत्य-गृह~उदरे ।

cUta-nIpa-kadamba.agra-grAma-caitya-gRha~udare |

निलिल्यिरे खगाश्_चित्ते_ऽवदाता* वृत्तयो यथा ॥३।४।२२॥

ni.lilyire khagA:_citte_*vadAtA* vRttaya:_yathA ||3|4|22||

भानोर्_भासा भूषितैर्_मेघ-लेशैः

bhAno:_bhAsA bhUSitai:_megha-lezai:
किम्चित्_किम्चित्_कुङ्कुम-च्छायया इव ।

kimcit kimcit kuGkuma-*chAyayA iva |

पाश्चात्त्यो_ऽद्रि: पीत-वासा: स-मेघैस्

pAzcAttya:_*dri: pIta-vAsA: sa-meghai:
ताराहारः श्रीयुतः खम् समेतः ॥३।४।२३॥

tArAhAra: zrIyuta: kham sameta: ||3|4|23||

पूजाम् आदाय संध्यायाम् प्रगतायाम् यथागतम् ।

pUjAm AdAya saMdhyAyAm pra.gatAyAm yathAgatam |

अन्धकाराः समुत्तस्थुर्_वेताला* वपुषा यथा ॥३।४।२४॥

andhakArA: sam.uttasthu:_vetAlA* vapuSA yathA ||3|4|24||

अवश्याय-कणास्पन्दी हेला-विद्युत-पल्लवः ।

avazyAya-kaNÂspandI helA-vidhuta-pallava: |

कोमलः कुमुda~Aशंसी ववाव्_आशीतलो ऽनिलः ॥३।४।२५॥

komala: kumuda~AzaMsI vavau_AzItala:_*nila: ||3|4|25||

परमान्ध्यम् उपाजग्मुर्_दिशो_ऽविस्फुट-कारकाः ।

paramÂndhyam upAjagmu:_diza:_*-visphuTa-kArakA: |

लम्ब-दीर्घ-तमः केश्यो विधवा* इव योषितः ॥३।४।२६॥

lamba-dIrghatama: kezya:_vidhavA* iva yoSita: ||3|4|26||

आययौ भुवनम् तेजः क्षीर-पूरेण पूरयन् ।

Ayayau bhuvanam teja: kSIra-pUreNa pUrayan |

रसायन-मya~Aकारः शशि-क्षीरार्णवो नभः ॥३।४।२७॥

rasAyana.maya~AkAra: zazi-kSIra.arNava:_nabha: ||3|4|27||
जग्मुस्_तिमिर-सङ्घाताः पलाय्य क्व_अप्य्_अदृश्यताम् ।

jagmu:_timira-saGghAtA: palAyya kva_api_adRzyatAm |

श्रुत-ज्ञान-गिरश्_चित्तान्_मही-पानाम् इव_अज्ञताः ॥३।४।२८॥

zruta-jJAna-gira:_cittAt_mahI-pAnAm iva_ajJatA: ||3|4|28||
ऋषयो भूमि-पालाश्_च मुनयो ब्राह्मणास्_तथा ।

RSaya:_bhUmi-pAlA:_ca munaya:_brAhmaNA:_tathA |

चेतसि_इव विचित्र.अर्थाः स्व.आस्पदेषु विशश्रमुः ॥३।४।२९॥

cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu: ||3|4|29||
यम-काय~उपमा श्यामा ययौ तिमिर-मांसला ।

yama-kAya~upamA zyAmA yayau timira-mAMsalA |

आययौ मिहिक.आकारा तत्र तेषाम् उषा शनैः ॥३।४।३०॥

Ayayau mihika~AkArA tatra teSAm uSA zanai: ||3|4|30||

अन्तर्धानम् उपाजग्मुस्_तारा* नभसि भासुराः ।

antar.dhAnam upa.A.jagmu:_tArA* nabhasi bhAsurA: |

प्रभातप-वनेन_इव हृताः कुसुम-वृष्टयः ॥३।४।३१॥

prabhÂtapa-vanena_iva hRtA: kusuma-vRSTaya: ||3|4|31||

दृश्यताम् आजगाम_अर्कः प्रभा_उन्मीलित-लोचनः ।

dRzyatAm AjagAma_arka: prabhA_unmIlita-locana: |

विवेक-वृत्तिर्_महताम् मनसि_इव नवा_उदिता ॥३।४।३२॥

viveka-vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||

भानोर्_भासा भूषितैर्_मेघ-लेशैः

bhAno:_bhAsA bhUSitai:megha-lezai:

किम्चित्_किम्चित् कुङ्कुम*च्-छायया_इव ।

kimcit­_kimcit kuGkuma*-chAyayA_iva |

पूर्व-क्ष्मा-भृत्-पीत-वासाः स-मेघैः

pUrva-kSmA-bhRt-pIta-vAsA: sa-meghai:

ताराहारः श्री.युतः खम् समेतः ॥३।४।३३॥

tArAhAra: zrI.yuta: kham sameta: ||3|4|33||

सभाम् पुनर् उपाजग्मुर्_नभश्चर-महीचराः ।

sabhAm punar upAjagmu:_nabha:cara-mahI.carA: |

ह्यस्तनेन क्रमेण_एव कृत-प्रातस्तन-क्रमाः ॥३।४।३४॥

hyastanena krameNa_eva kRta-prAtastana-kramA: ||3|4|34||

पूर्व.वत् संनिवेशेन विवेश सकला सभा ।

pUrva.vat saMnivezena viveza sakalA sabhA |

बभूव_अस्पन्दिता_आकारा वात-मुक्ता_इव पद्मिनी ॥३।४।३५॥

babhUva_aspanditA_AkArA vAta-muktA_iva padminI ||3|4|35||

अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।

atha prasaGgam AsAdya rAma:_madhurayA girA |

उवाच मुनि-शार्दूलम् वसिष्ठम् वदताम् वरम् ॥३।४।३६॥

uvAca muni-zArdUlam vasiSTham vadatAm varam ||3|4|36||

राम* उवाच ।

rAma* uvAca |

भगवन्,_मनसो रूपम् कीदृशम् वद मे स्फुटम् ।

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

यस्मात्_तेन_इयम् अखिला तन्यते लोक-मञ्जरी ॥३।४।३७॥

yasmAt tena_iyam akhilA tanyate loka-maJjarI ||3|4|37||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

राम,_अस्य मनसो रूपम् न किम्चिद्_अपि दृश्यते ।

rAma,_asya manasa:_rUpam na kimcit_api dRzyate |

नाम-मात्राद्_ऋते व्योम्नो यथा शूण्य-जड.आकृते: ॥३।४।३८॥

nAma-mAtrAt_Rte vyomna:_yathA zUNya-jaDa~AkRte: ||3|4|38||

न बाह्ये न_अपि हृदये सद्-रूपम् विद्यते मनः ।

na bAhye na_api hRdaye sat-rUpam vidyate mana: |

सर्वत्र_एव स्थितम् च_एतद्_विद्धि, राम, यथा नभः ॥३।४।३९॥

sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||

इदम् अस्मात् समुत्पन्नम् मृगतृष्ण-अम्बु-संनिभम् ।

idam asmAt sam.utpannam mRga.tRSNa~aMbu-saMnibham |

रूपम् तु क्षण-संकल्पाद्_द्वितीयेन्दु-भ्रम~उपमम् ॥३।४।४०॥

rUpam tu kSaNa-saMkalpAt_dvitIya.indu-bhrama~upamam ||3|4|40||

मध्ये यद्_एतद्_अर्थस्य प्रतिभानम् प्रथाम् गतम् ।

madhye yat_etat_arthasya pratibhAnam prathAm gatam |

सतो वा_अप्य्_असतो वा_अपि तन्-मनो विद्धि न_इतरत् ॥३।४।४१॥

sata:_vA_api_a-sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||

यद्_अर्थ-प्रतिभानम् तन्_मन* इत्य्_अभिधीयते ।

yat_artha-pratibhAnam tat_mana* iti_abhidhIyate |

अन्यन्_न किम्चिद्_अप्य्_अस्ति मनो नाम कदाचन ॥३।४।४२॥

anyat_na *kim*cit_api_asti mana:_nAma kadA.cana ||3|4|42||

संकल्पनम् मनो विद्धि संकल्पात् तत्_न भिद्यते ।

saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate |

यथा द्रवत्वात् सलिलम् तथा स्पndo यथानिलात् ॥३।४।४३॥

yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||

यत्र संकल्पनम् तत्र तn-मna:_ऽङ्ग तथा स्थितम् ।

yatra saMkalpanam tatra tat-mana:_*Gga tathA sthitam |

संकल्प-मनसी भिन्ने न कदा.चन केचन ॥३।४।४४॥

saMkalpa-manasI bhinne na kadA.cana ke.cana ||3|4|44||

सत्यम् अस्त्व्_अथवा_असत्यम् पदार्थ-प्रतिभा.आसनम् ।

satyam astu_athavA_a.satyam padArtha-pratibhA~Asanam |

तावन्.मात्रम् मनो विद्धि तद्_ब्रह्मा_एव पितामहः ॥३।४।४५॥

tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||

आतिवाहिक-देह=आत्मा मन* इत्य् अभिधीयते ।

AtivAhika-deha~AtmA mana* iti_abhidhIyate |

आधिभौतिक-बुद्धिम् तु स* आधत्ते चिर-स्थितेः ॥३।४।४६॥

Adhibhautika-buddhim tu sa* Adhatte cira-sthite: ||3|4|46||

अविद्या संसृतिः चित्तम् मनो बन्धो मलस्_तमः ।

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: |

इति पर्याय-नामानि दृश्यस्य विदुर्_उत्तमाः ॥३।४।४७॥

iti paryAya-nAmAni dRzyasya vidu:_uttamA: ||3|4|47||

नहि दृश्याद्_ऋते किम्चिन्_मनसो रूपम् अस्ति हि ।

nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |

दृश्यम् च_उत्पन्नम् एव_एतन्_न_इति वक्ष्याम्य्_अहम् पुनः ॥३।४।४८॥

dRzyam ca_utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||

यथा कमल-बीja.aन्तः स्थिता कमल-वल्लरी ।

yathA kamala-bIja.anta: sthitA kamala-vallarI |

महाचित्-परमाण्व्.अन्तस्_तथा दृश्यम् जगत्स्थितम् ॥३।४।४९॥

mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam ||3|4|49||

प्रकाशस्य यथा_ऽऽलोको यथा वातस्य चापलम् ।

prakAzasya yathA_**loka:_yathA vAtasya cApalam |

यथा द्रवत्वम् पयसि दृश्यत्वम् द्रष्टरि_ईदृशम् ॥३।४।५०॥

yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||

अङ्गदत्वम् यथा हेम्नि मृग-नद्याम् यथा जलम् ।

aGgadatvam yathA hemni mRga-nadyAm yathA jalam |

भित्तिर्_यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥

bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||

एवम् द्रष्टरि दृश्यत्वम् अनन्यद्_इव यत् स्थितम् ।

evam draSTari dRzyatvam an.anyat_iva yat sthitam |

तद्_अप्य्_उन्मार्जयाम्य्_आशु त्वc~citta~Aदर्शतो मलम् ॥३।४।५२॥

tat_api_unmArjayAmi_Azu tvat.citta.Adarzata:_malam ||3|4|52||

यद्_द्रष्टुर्_अस्य_अद्रष्टृत्वम् दृश्य.अभावे भवेद्बलात् ।

yat_draSTu:_asya_a-draSTRtvam dRzya.abhAve bhavet_balAt |

तद्_विद्धि केवली.भावम् तत* एव_असतः सतः ॥३।४।५३॥

tat_viddhi kevalI.bhAvam tata: eva_a-sata: sata: ||3|4|53||

तत्ताम् उपगते भावे राग-द्वेष.आदि-वासनाः ।

tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |

शाम्यन्त्य्_अस्पन्दिते वाते स्पन्दन-क्षुब्धता यथा ॥३।४।५४॥

zAmyanti_a-spandite vAte spandana-kSubdhatA yathA ||3|4|54||

असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश-रूपिणि ।

a-sambhavati sarvasmin dik.bhUmi~AkAza-rUpiNi |

प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥

prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||

त्रि-जगत्त्वम् अहम् चेति दृश्ये_ऽसत्ताम् उपागते ।

tri.jagattvam aham ceti dRzye_*sattAm upAgate |

द्रष्टुः स्यात्_केवली.भावस्_तादृशो विमल.आत्मनः ॥३।४।५६॥

draSTu: syAt kevalI.bhAva:_tAdRza:_vimala~Atmana: ||3|4|56||

अनाप्त.अखिल-शैल.आदि प्रतिबिम्बे हि यादृशी ।

an-Apta.akhila-zaila.Adi pratibimbe hi yAdRzI |

स्याद्_दर्पणे दर्पणता केवल.आत्म-स्वरूपिणी ॥३।४।५७॥

syAt_darpaNe darpaNatA kevala.Atma-svarUpiNI ||3|4|57||

अहम् त्वम् जगद्_इत्य्.आदौ प्रशान्ते दृश्य-सम्भ्रमे ।

aham tvam jagat_iti.Adau prazAnte dRzya-sambhrame |

स्यात्_तादृशी केवलता स्थिते द्रष्टर्य्_अवीक्षणे ॥३।४।५८॥

syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||

सच्_चेन्_न शाम्यत्य्_एव_इदम् न_अभावो विद्यते सतः ।

sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |

असत्ताम् च न विद्मो_ऽस्मिन् दृश्ये दोष-प्रदायिनि ॥३।४।५९॥

asattAm ca na vidma:_*smin dRzye doSa-pradAyini ||3|4|59||

तस्मात् कथम् इयम् शाम्येद्_ब्रह्मन्_दृश्य-विषुचिका ।

tasmAt katham iyam zAmyet, brahman, dRzya-viSucikA |

मनोभाव-भ्रम-करी दुःख-संतति-दायिनि ॥३।४।६०॥

mana:bhAva-bhrama=karI du:kha-saMtati=dAyini ||3|4|60||

अस्य दृश्य-पिशाचस्य शान्त्यै मन्त्रम् इमम् शृणु ।

asya dRzya-pizAcasya zAntyai mantram imam zRNu |

रामात्यन्तम् अयम् येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥

rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||

यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza:_*sti na kadA.cana, rAghava |

तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja-bhUtam bhavet_hRdi ||3|4|62||

स्मृति-बीजाच्_चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।

smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |

लोक-शैल.अम्बर.आकारम् दोषम् वितनुते_ऽतनुम् ॥३।४।६३॥

loka-zaila.ambara.AkAram doSam vitanute_*tanum ||3|4|63||

इत्य्_अनिर्मोक्ष-दोषः स्यान्_न च तस्य_इह सम्भवः ।

iti_a=nirmokSa-doSa: syAt_na ca tasya_iha sambhava: |

यस्माद्_देव.ऋषि-मुनयो दृश्यन्ते मुक्ति-भाजनम् ॥३।४।६४॥

yasmAt_deva.RShi-munaya:_dRzyante mukti-bhAjanam ||3|4|64||

यदि स्याज्_जगद्.आदीदम् तस्मान्_मोक्षो न कस्यचित् ।

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit |

बाह्य.स्थम् अस्तु हृत्.स्थम् वा दृश्यम् नाशाय केवलम् ॥३।४।६५॥

bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||

तस्माद्_इमाम् प्रतिज्ञाम् त्वम् शृणु राम_अति.भीषणम् ।

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |

याम् उत्तरेण ग्रन्थेन नूनम् त्वम् अवबुद्ध्यसे ॥३।४।६६॥

yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||

अयम् आकाश-भूत.आदि-रूपो_ऽहम् चेति लक्षित: ।

ayam AkAza-bhUta.Adi-rUpa:_*ham ceti lakSita: |

जगच्-छब्दस्य नाम.अर्थो ननु न_अस्त्य्_एव कश्चन ॥३।४।६७॥

jagat~zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||

यद्_इदम् दृश्यते किम्चिद्_दृश्यजातम् पुरोगतम् ।

yat_idam dRzyate *kim*cit_dRzya.jAtam pura:gatam |

परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥

param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||

पूर्णे पूर्णम् प्रसरति शान्ते शान्तम् व्यवस्थितम् ।

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |

व्योमन्य्_एव_उदितम् व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥

vyomani_eva_uditam vyoma brahmaNi brahma tiSThati ||3|4|69||

न दृश्यम् अस्ति सद्रूपम् न द्रष्टा न च दर्शनम् ।

na dRzyam asti sat.rUpam na draSTA na ca darzanam |

न शून्यम् न जडम् नो चिच्_छान्तम् एव_इदम् आततम् ॥३।४।७०॥

na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||

वन्ध्या-पुत्रेण पिष्टो_ऽद्रिः शश-शृङ्गम् प्रगायति ।

vandhyA-putreNa piSTa:_*dri: zaza-zRGgam pragAyati |

प्रसार्य भुज-सम्पातम् शिला नृत्यति ताण्डवम् ॥३।४।७१॥

prasArya bhuja-sampAtam zilA nRtyati tANDavam ||3|4|71||

स्रवन्ति सिकतास्_तैलम् पठन्त्य्_उपल-पुत्रिकाः ।

sravanti sikatA:_tailam paThanti_upala-putrikA: |

गर्जन्ति चित्र-जलदा* इति_इव_इदम् वचः प्रभो ॥३।४।७२॥

garjanti citra-jaladA* iti_iva_idam vaca: prabho ||3|4|72||

जरा-मरण-दुःख.आदि-शैल.आकाश-मयम् जगत् ।

jarA-maraNa-du:kha.Adi-zaila~AkAza-mayam jagat |

न_अस्ति_इति किम् इदम् नाम भवता_अपि मम_उच्यते ॥३।४।७३॥

na_asti_iti kim idam nAma bhavatA_api mama_ucyate ||3|4|73||

यथा_इदम् न स्थितम् विश्वम् न_उत्पन्नम् न च विद्यते ।

yathA_idam na sthitam vizvam na_utpannam na ca vidyate |

तथा कथय मे ब्रह्मन्_येन_एतन्_निश्चितम् भवेत् ॥३।४।७४॥

tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||

न_असमन्वित-वाग्_अस्मि शृणु, राघव, कथ्यते ।

na_asamanvita-vAk_asmi zRNu, rAghava, kathyate |

यथा_इदम् असद्_आभाति वन्ध्या-पुत्र* इव_आरवी ॥३।४।७५॥

yathA_idam asat_AbhAti vandhyA-putra* iva_AravI ||3|4|75||

इदम् आदाव्_अन्.उत्पन्नम् सर्ग.आदौ तेन न_अस्त्य्_अलम् ।

idam Adau_an.utpannam sarga.Adau tena na_asti_alam |

इदम् हि मनसो भाति स्वप्न.आदौ पत्तनम् यथा ॥३।४।७६॥

idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||

मन* एव च सर्ग.आदाव्_अन्.उत्पन्नम् असद्-वपु: ।

mana* eva ca sarga.Adau_an.utpannam a.sat-vapu: |

तद्_एतच्_छृणु वक्ष्यामि यथा_एवम् अनुभूयते ॥३।४।७७॥

tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||

मनो दृश्यमयम् दोषम् तनोति_इमम् क्षय.आत्मकम् ।

mana:_dRzyamayam doSam tanoti_imam kSaya~Atmakam |

असद्_एव सदाकारम् स्वप्न: स्वप्न.अन्तरम् यथा ॥३।४।७८॥

asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||

तत् स्वयम् स्वैरम् एव_आशु संकल्पयति देहकम् ।

tat svayam svairam eva_Azu saMkalpayati dehakam |

तेन_इयम् इन्द्रजाल-श्रीर्_विततेन वितन्यते ॥३।४।७९॥

tena_iyam indra.jAla-zrI:_vitatena vitanyate ||3|4|79||

स्फुरति वल्गति गच्छति याचते

sphurati valgati gacchati yAcate

भ्रमति मज्जति संहरति स्वयम् ।

bhramati majjati saMharati svayam |

अपरताम् उपयात्य्_अपि केवलम्

aparatAm upayAti_api kevalam

चलति चञ्चल-शक्तितया मनः ॥३।४।८०॥

calati caJcala-zaktitayA mana: ||3|4|80||

||

३००५

fm3005 1.ap05 The Better Remedy .z22

https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0





+++



*FM.Canto 3.4 *

*VÂLMÌKI of the ANTHILL—*

01 02 03 04

05

06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23

24

25

26

27 28 29 30 31 32 33 34

35

*they came together as before*

*:*

*the whole assembly entered*

*and*

*became as still as a windless lotus.pond*

*.*

36 37 38 39

40

*this*

*is produced from*

*this*

*like water in a mirage*

*& *

*form is just a conceptual glitch *

*(like seeing two moons in the one sky)*

*. *

41 42 43 44 45 46

47

48 49 50 51

52

53 54 55 56 57 58 59 60 61

62

यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza:_*sti na kadA.cana, rAghava |

तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja-bhUtam bhavet_hRdi ||3|4|62||

.

*what is destruction of that*

*is not anywhen,*

*Râghava,*

*for *

*even that which seems to be destroyed*

*becomes*

*the seed of beings in the Heart*

*.*

63 64 65 66 67 68 69

70

71 72 73 74 75 76 77 78 79 80



*+++ *

[Jiva Das]

FM3004 ABOUT THIS BOOK OF UTPATTI ORIGIN 1.AP01-03 .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0

 

FM.3.4 ABOUT THIS BOOK OF UTPATTI ORIGIN 1.AP01-03

सर्ग ३.४

sarga 3.4

वाल्मीकिर् उवाच ।

vAlmIki:_uvAca |

वाल्मीकिर् उवाच । कथयत्य्_एवम् उद्याम.वचने मुनि.नायके ।

kathayati_evam udyAma.vacane muni-nAyake |

श्रोतुम् एक.रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka.rase jAte jane maunam upasthite ||3|4|1||

शान्तेषु किम्किणी.जाल.रवेषु स्पन्दनम् विना ।

zAnteSu kimkiNI-jAla.raveSu spandanam vinA |

पञ्जra.aन्तर.हारीत.शुकेष्व्_अप्य्_अस्त-केलिषु ॥३।४।२॥

paJjara.antara.hArIta.zukeSu_api_asta.keliSu ||3|4|2||

सु.विस्मृत.विलासासु स्थितासु ललनास्व्_अपि ।

su.vismRta.vilAsAsu sthitAsu lalanAsu_api |

चित्र-भित्ताव्_इव न्यस्ते समस्ते राज.सद्मनि ॥३।४।३॥

citra.bhittau_iva ni.aste sam.aste rAja.sadmani ||3|4|3||

मुहूर्त.शेषम् अभवद् दिवसम् मधुरातपम् ।

muhUrta.zeSam abhavat_divasam madhura.Atapam |

व्यवहारा रविकरै: सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

ववुर् उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।

vavu:_utphulla.kamala.prakara.Amoda.mAMsalA: |

वायवो मधुर.स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura.spandA: zravaNa.Artham iva_AgatA: ||3|4|5||

श्रुतम् चिन्तयितुम् भानुर् इव_अहो.रचना.भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho-racanA.bhramam |

तत्याज_एकान्तम् अगमच्_छून्यम् अस्त-गिरेस्_तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta.gire:_taTam ||3|4|6||

उत्तस्थुर् मिहिक.आरम्भ.समता वन.भूमिषु ।

uttasthu:_mihika.Arambha.samatA: vana.bhUmiSu |

विज्ञान.श्रवणाद्_अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna.zravaNAt_anta: zItalA: zAntatA* iva ||3|4|7||

बभूवुर् अल्प.संचारा जना दशासु दिक्ष्व्_अपि ।

babhUvu:_alpa.saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta.ceSTitA: ||3|4|8||

छाया दीर्घत्वम् आजग्मुर् वासिष्ठम् वचन.क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana.kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कन्धरा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha.kandharA: ||3|4|9||

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान.द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna.dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर् भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti.vRddhaye ||3|4|12||

पुष्प.पाद्यार्य.सन्मान.दक्षिण.आदान.पूजया ।

puSpa.pAdya.Arya.sanmAna.dakSiNa.AdAna.pUjayA |

स=देवर्षि.मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi.munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

अथ_उत्तस्थौ सभा सर्वा स=राज.मुनि.मण्डला ।

atha_uttasthau sabhA sarvA sa=rAja.muni.maNDalA |

मण्डल.आकीर्ण.रत्न*ओघ.परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala.AkIrNa.ratna*ogha.pariveSa.AvRta.AnanA ||3|4|14||

परस्पर.अङ्ग.संघट्ट.रणत्.केयूर.कङ्कणा ।

paraspara.aGga.saMghaTTa.raNat-keyUra.kaGkaNA |

हार.भाराहृत.स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥

hAra.bhArAhRta.svarNa.paTTA.bhA.uru-stana.antarA ||3|4|15||

शेखर*उत्सङ्ग-विश्रांत.प्रबुद्ध-मधुप-स्वनैः ।

zekhara.utsaGga.vizrAMta.prabuddha.madhupa.svanai: |

स-घुंघुम.शिरो-भारा वदद्भिर् इव मूर्ध-जैः ॥३।४।१६॥

sa.ghuMghuma.zira:*bhArA* vadadbhi:_iva mUrdha.jai: ||3|4|16||

काञ्चनाभरण*उद्द्योत.कनकी.कृत.दिङ्.मुखाः ।

kAJcana.AbharaNa.uddyota.kanakI.kRta.dik.mukhA: |

बुद्धि.स्थ.मुनि.वाग्.अर्थ.संशांत.इन्द्रिय.वृत्तयः ॥३।४।१७॥

buddhi.stha.muni.vAk.artha.saMzAnta.indriya.vRttaya: ||3|4|17||

जग्मुर् नभश्चरा व्योम भू.चरा भूमि-मण्डलम् ।

jagmu:_nabhaz.carA* vyoma bhU.carA* bhUmi.maNDalam |

चक्रुर् दिन.समाचारम् सर्वे ते स्वेषु सद्मसु ॥३।४।१८॥

cakru:_dina.sam.AcAram sarve te sveSu sadmasu ||3|4|18||

एतस्मिन्*न्_अन्तरे श्यामा यामिनी संदृश्यत ।

etasmin*_antare zyAmA yAminI samadRzyata |

जन.सङ्घाद्_विनिर्मुक्ता गृहे बाल.अङ्गना यथा ॥३।४।१९॥

jana.saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA ||3|4|19||

देश.अन्तरम् भासयितुम् ययौ दिवस-नायकः ।

deza.antaram bhAsayitum yayau divasa.nAyaka: |

सर्वत्र_आलोक.कर्तृत्वम् एव सत्.पुरुष-व्रतम् ॥३।४।२०॥

sarvatra_Aloka.kartRtvam eva sat-puruSa.vratam ||3|4|20||

उदभूद्_अभितः सन्ध्या तारा.निकर.धारिणी ।

udabhUt_abhita: sandhyA tArA.nikara.dhAriNI |

उत्फुल्ल-किम्शुक.वना वसन्त-श्रीर् इव_उदिता ॥३।४।२१॥

utphulla.kimzuka.vanA vasanta.zrI:_iva_uditA ||3|4|21||
चूत.नीप-कदम्ब.अग्र-ग्राम.चैत्य-गृह*उदरे ।

cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare |

निलिल्यिरे खगाश्_चित्ते_ऽवदाता* वृत्तयो यथा ॥३।४।२२॥

ni.lilyire khagA:_citte_avadAtA* vRttaya:_yathA ||3|4|22||

भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:_megha.lezai:
किम्चित्_किम्चित्_कुङ्कुम.च्छायया इव ।

kimcit kimcit kuGkuma.*chAyayA iva |

पाश्चात्त्यो_ऽद्रि: पीत.वासा: स-मेघैस्

pAzcAttya:_adri: pIta.vAsA: sa.meghai:

ताराहारः श्रीयुतः खम् समेतः ॥३।४।२३॥

tArAhAra: zrIyuta: kham sameta: ||3|4|23||

पूजाम् आदाय संध्यायाम् प्रगतायाम् यथागतम् ।

pUjAm AdAya saMdhyAyAm pra.gatAyAm yathAgatam |

अन्धकाराः समुत्तस्थुर् वेताला* वपुषा यथा ॥३।४।२४॥

andhakArA: sam.uttasthu:_vetAlA* vapuSA yathA ||3|4|24||

अवश्याय.कणास्पन्दी हेला-विद्युत.पल्लवः ।

avazyAya.kaNÂspandI helA.vidhuta.pallava: |

कोमलः कुमुda.Aशंसी ववाव्_आशीतलो ऽनिलः ॥३।४।२५॥

komala: kumuda.AzaMsI vavau_AzItala:_anila: ||3|4|25||

परमान्ध्यम् उपाजग्मुर् दिशो_ऽविस्फुट-कारकाः ।

paramÂndhyam upAjagmu:_diza:_a.visphuTa.kArakA: |

लम्ब-दीर्घ-तमः केश्यो विधवा* इव योषितः ॥३।४।२६॥

lamba.dIrghatama: kezya:_vidhavA* iva yoSita: ||3|4|26||

आययौ भुवनम् तेजः क्षीर.पूरेण पूरयन् ।

Ayayau bhuvanam teja: kSIra.pUreNa pUrayan |

रसायन.मya.Aकारः शशि-क्षीरार्णवो नभः ॥३।४।२७॥

rasAyana.maya.AkAra: zazi-kSIra.arNava:_nabha: ||3|4|27||
जग्मुस्_तिमिर.सङ्घाताः पलाय्य क्व_अप्य्_अदृश्यताम् ।

jagmu:_timira.saGghAtA: palAyya kva_api_adRzyatAm |

श्रुत.ज्ञान.गिरश्_चित्तान्_मही.पानाम् इव_अज्ञताः ॥३।४।२८॥

zruta.jJAna.gira:_cittAt_mahI-pAnAm iva_ajJatA: ||3|4|28||
ऋषयो भूमि.पालाश्_च मुनयो ब्राह्मणास्_तथा ।

RSaya:_bhUmi-pAlA:_ca munaya:_brAhmaNA:_tathA |

चेतसि_इव विचित्र.अर्थाः स्व.आस्पदेषु विशश्रमुः ॥३।४।२९॥

cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu: ||3|4|29||

यम.काय*उपमा श्यामा ययौ तिमिर.मांसला ।

yama.kAya.upamA zyAmA yayau timira.mAMsalA |

आययौ मिहिक.आकारा तत्र तेषाम् उषा शनैः ॥३।४।३०॥

Ayayau mihika.AkArA tatra teSAm uSA zanai: ||3|4|30||

अन्तर्धानम् उपाजग्मुस्_तारा नभसि भासुराः ।

antar.dhAnam upa.A.jagmu:_tArA* nabhasi bhAsurA: |

प्रभातप.वनेन_इव हृताः कुसुम.वृष्टयः ॥३।४।३१॥

prabhÂtapa.vanena_iva hRtA: kusuma.vRSTaya: ||3|4|31||

दृश्यताम् आजगाम_अर्कः प्रभा_उन्मीलित.लोचनः ।

dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: |

विवेक.वृत्तिर् महताम् मनसि_इव नवा_उदिता ॥३।४।३२॥

viveka.vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||

भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:megha.lezai:

किम्चित्_किम्चित् कुङ्कुम*च्-छायया_इव ।

kimcit­_kimcit kuGkuma*-chAyayA_iva |

पूर्व-क्ष्मा-भृत्.पीत.वासाः स-मेघैः

pUrva.kSmA.bhRt-pIta.vAsA: sa.meghai:

ताराहारः श्री.युतः खम् समेतः ॥३।४।३३॥

tArAhAra: zrI.yuta: kham sameta: ||3|4|33||

सभाम् पुनर् उपाजग्मुर् नभश्चर.महीचराः ।

sabhAm punar upAjagmu:_nabha:cara.mahI.carA: |

ह्यस्तनेन क्रमेण_एव कृत.प्रातस्तन.क्रमाः ॥३।४।३४॥

hyastanena krameNa_eva kRta.prAtastana.kramA: ||3|4|34||

पूर्व.वत् संनिवेशेन विवेश सकला सभा ।

pUrva.vat saMnivezena viveza sakalA sabhA |

बभूव_अस्पन्दिता_आकारा वात.मुक्ता_इव पद्मिनी ॥३।४।३५॥

babhUva_aspanditA_AkArA vAta.muktA_iva padminI ||3|4|35||

अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।

atha prasaGgam AsAdya rAma:_madhurayA girA |

उवाच मुनि.शार्दूलम् वसिष्ठम् वदताम् वरम् ॥३।४।३६॥

uvAca muni-zArdUlam vasiSTham vadatAm varam ||3|4|36||

राम* उवाच ।

rAma* uvAca |

भगवन्,_मनसो रूपम् कीदृशम् वद मे स्फुटम् ।

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

यस्मात्_तेन_इयम् अखिला तन्यते लोक.मञ्जरी ॥३।४।३७॥

yasmAt tena_iyam akhilA tanyate loka.maJjarI ||3|4|37||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

राम,_अस्य मनसो रूपम् न किम्चिद्_अपि दृश्यते ।

rAma,_asya manasa:_rUpam na kimcit_api dRzyate |

नाम.मात्राद्_ऋते व्योम्नो यथा शूण्य-जड.आकृते: ॥३।४।३८॥

nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte: ||3|4|38||

न बाह्ये न_अपि हृदये सद्-रूपम् विद्यते मनः ।

na bAhye na_api hRdaye sat-rUpam vidyate mana: |

सर्वत्र_एव स्थितम् च_एतद्_विद्धि, राम, यथा नभः ॥३।४।३९॥

sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||

इदम् अस्मात् समुत्पन्नम् मृगतृष्ण-अम्बु.संनिभम् ।

idam asmAt sam.utpannam mRga.tRSNa.AMbu-saMnibham |

रूपम् तु क्षण.संकल्पाद्_द्वितीयेन्दु.भ्रम*उपमम् ॥३।४।४०॥

rUpam tu kSaNa.saMkalpAt_dvitIya.indu-bhrama.upamam ||3|4|40||

मध्ये यद्_एतद्_अर्थस्य प्रतिभानम् प्रथाम् गतम् ।

madhye yat_etat_arthasya pratibhAnam prathAm gatam |

सतो वा_अप्य्_असतो वा_अपि तन्-मनो विद्धि न_इतरत् ॥३।४।४१॥

sata:_vA_api_a.sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||

यद्_अर्थ-प्रतिभानम् तन्_मन* इत्य्_अभिधीयते ।

yat_artha.pratibhAnam tat_mana* iti_abhidhIyate |

अन्यन्_न किम्चिद्_अप्य्_अस्ति मनो नाम कदाचन ॥३।४।४२॥

anyat_na kimcit_api_asti mana:_nAma kadA.cana ||3|4|42||

संकल्पनम् मनो विद्धि संकल्पात् तत्_न भिद्यते ।

saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate |

यथा द्रवत्वात् सलिलम् तथा स्पndo यथानिलात् ॥३।४।४३॥

yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||

यत्र संकल्पनम् तत्र तn-मna:_ऽङ्ग तथा स्थितम् ।

yatra saMkalpanam tatra tat.mana:_aGga tathA sthitam |

संकल्प-मनसी भिन्ने न कदा.चन केचन ॥३।४।४४॥

saMkalpa.manasI bhinne na kadA.cana ke.cana ||3|4|44||

सत्यम् अस्त्व्_अथवा_असत्यम् पदार्थ-प्रतिभा.आसनम् ।

satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam |

तावन्.मात्रम् मनो विद्धि तद्_ब्रह्मा_एव पितामहः ॥३।४।४५॥

tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||

आतिवाहिक.देह=आत्मा मन* इत्य् अभिधीयते ।

AtivAhika.deha.AtmA mana* iti_abhidhIyate |

आधिभौतिक.बुद्धिम् तु स* आधत्ते चिर.स्थितेः ॥३।४।४६॥

Adhibhautika.buddhim tu sa* Adhatte cira.sthite: ||3|4|46||

अविद्या संसृतिः चित्तम् मनो बन्धो मलस्_तमः ।

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: |

इति पर्याय.नामानि दृश्यस्य विदुर् उत्तमाः ॥३।४।४७॥

iti paryAya.nAmAni dRzyasya vidu:_uttamA: ||3|4|47||

नहि दृश्याद्_ऋते किम्चिन्_मनसो रूपम् अस्ति हि ।

nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |

दृश्यम् च_उत्पन्नम् एव_एतन्_न_इति वक्ष्याम्य्_अहम् पुनः ॥३।४।४८॥

dRzyam ca_utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||

यथा कमल-बीja.aन्तः स्थिता कमल.वल्लरी ।

yathA kamala.bIja.anta: sthitA kamala.vallarI |

महाचित्.परमाण्व्.अन्तस्_तथा दृश्यम् जगत्स्थितम् ॥३।४।४९॥

mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam ||3|4|49||

प्रकाशस्य यथा_ऽऽलोको यथा वातस्य चापलम् ।

prakAzasya yathA_a*loka:_yathA vAtasya cApalam |

यथा द्रवत्वम् पयसि दृश्यत्वम् द्रष्टरि_ईदृशम् ॥३।४।५०॥

yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||

अङ्गदत्वम् यथा हेम्नि मृग-नद्याम् यथा जलम् ।

aGgadatvam yathA hemni mRga.nadyAm yathA jalam |

भित्तिर् यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥

bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||

एवम् द्रष्टरि दृश्यत्वम् अनन्यद्_इव यत् स्थितम् ।

evam draSTari dRzyatvam an.anyat_iva yat sthitam |

तद्_अप्य्_उन्मार्जयाम्य्_आशु त्वc*citta.Aदर्शतो मलम् ॥३।४।५२॥

tat_api_unmArjayAmi_Azu tvat.citta.Adarzata:_malam ||3|4|52||

यद्_द्रष्टुर् अस्य_अद्रष्टृत्वम् दृश्य.अभावे भवेद्बलात् ।

yat_draSTu:_asya_a.draSTRtvam dRzya.abhAve bhavet_balAt |

तद्_विद्धि केवली.भावम् तत* एव_असतः सतः ॥३।४।५३॥

tat_viddhi kevalI.bhAvam tata: eva_a.sata: sata: ||3|4|53||

तत्ताम् उपगते भावे राग-द्वेष.आदि.वासनाः ।

tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |

शाम्यन्त्य्_अस्पन्दिते वाते स्पन्दन.क्षुब्धता यथा ॥३।४।५४॥

zAmyanti_a.spandite vAte spandana.kSubdhatA yathA ||3|4|54||

असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश-रूपिणि ।

a.sambhavati sarvasmin dik.bhUmi*AkAza.rUpiNi |

प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥

prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||

त्रि-जगत्त्वम् अहम् चेति दृश्ये_ऽसत्ताम् उपागते ।

tri.jagattvam aham ceti dRzye_asattAm upAgate |

द्रष्टुः स्यात्_केवली.भावस्_तादृशो विमल.आत्मनः ॥३।४।५६॥

draSTu: syAt kevalI.bhAva:_tAdRza:_vimala.Atmana: ||3|4|56||

अनाप्त.अखिल-शैल.आदि प्रतिबिम्बे हि यादृशी ।

an.apta.akhila.zaila.Adi pratibimbe hi yAdRzI |

स्याद्_दर्पणे दर्पणता केवल.आत्म-स्वरूपिणी ॥३।४।५७॥

syAt_darpaNe darpaNatA kevala.Atma.svarUpiNI ||3|4|57||

अहम् त्वम् जगद्_इत्य्.आदौ प्रशान्ते दृश्य.सम्भ्रमे ।

aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame |

स्यात्_तादृशी केवलता स्थिते द्रष्टर्य्_अवीक्षणे ॥३।४।५८॥

syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||

सच्_चेन्_न शाम्यत्य्_एव_इदम् न_अभावो विद्यते सतः ।

sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |

असत्ताम् च न विद्मो_ऽस्मिन् दृश्ये दोष-प्रदायिनि ॥३।४।५९॥

asattAm ca na vidma:_asmin dRzye doSa.pradAyini ||3|4|59||

तस्मात् कथम् इयम् शाम्येद्_ब्रह्मन्_दृश्य-विषुचिका ।

tasmAt katham iyam zAmyet, brahman, dRzya.viSucikA |

मनोभाव.भ्रम.करी दुःख.संतति-दायिनि ॥३।४।६०॥

mana:bhAva.bhrama=karI du:kha.saMtati=dAyini ||3|4|60||

अस्य दृश्य-पिशाचस्य शान्त्यै मन्त्रम् इमम् शृणु ।

asya dRzya.pizAcasya zAntyai mantram imam zRNu |

रामात्यन्तम् अयम् येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥

rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||

यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza:_asti na kadA.cana, rAghava |

तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja.bhUtam bhavet_hRdi ||3|4|62||

स्मृति-बीजाच्_चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।

smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |

लोक.शैल.अम्बर.आकारम् दोषम् वितनुते_ऽतनुम् ॥३।४।६३॥

loka.zaila.ambara.AkAram doSam vitanute_atanum ||3|4|63||

इत्य्_अनिर्मोक्ष-दोषः स्यान्_न च तस्य_इह सम्भवः ।

iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava: |

यस्माद्_देव.ऋषि.मुनयो दृश्यन्ते मुक्ति-भाजनम् ॥३।४।६४॥

yasmAt_deva.RShi.munaya:_dRzyante mukti-bhAjanam ||3|4|64||

यदि स्याज्_जगद्.आदीदम् तस्मान्_मोक्षो न कस्यचित् ।

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit |

बाह्य.स्थम् अस्तु हृत्.स्थम् वा दृश्यम् नाशाय केवलम् ॥३।४।६५॥

bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||

तस्माद्_इमाम् प्रतिज्ञाम् त्वम् शृणु राम_अति.भीषणम् ।

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |

याम् उत्तरेण ग्रन्थेन नूनम् त्वम् अवबुद्ध्यसे ॥३।४।६६॥

yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||

अयम् आकाश-भूत.आदि.रूपो_ऽहम् चेति लक्षित: ।

ayam AkAza.bhUta.Adi-rUpa:_aham ceti lakSita: |

जगच्-छब्दस्य नाम.अर्थो ननु न_अस्त्य्_एव कश्चन ॥३।४।६७॥

jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||

यद्_इदम् दृश्यते किम्चिद्_दृश्यजातम् पुरोगतम् ।

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |

परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥

param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||

पूर्णे पूर्णम् प्रसरति शान्ते शान्तम् व्यवस्थितम् ।

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |

व्योमन्य्_एव_उदितम् व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥

vyomani_eva_uditam vyoma brahmaNi brahma tiSThati ||3|4|69||

न दृश्यम् अस्ति सद्रूपम् न द्रष्टा न च दर्शनम् ।

na dRzyam asti sat.rUpam na draSTA na ca darzanam |

न शून्यम् न जडम् नो चिच्_छान्तम् एव_इदम् आततम् ॥३।४।७०॥

na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||

वन्ध्या-पुत्रेण पिष्टो_ऽद्रिः शश-शृङ्गम् प्रगायति ।

vandhyA.putreNa piSTa:_adri: zaza.zRGgam pragAyati |

प्रसार्य भुज.सम्पातम् शिला नृत्यति ताण्डवम् ॥३।४।७१॥

prasArya bhuja.sampAtam zilA nRtyati tANDavam ||3|4|71||

स्रवन्ति सिकतास्_तैलम् पठन्त्य्_उपल-पुत्रिकाः ।

sravanti sikatA:_tailam paThanti_upala.putrikA: |

गर्जन्ति चित्र-जलदा* इति_इव_इदम् वचः प्रभो ॥३।४।७२॥

garjanti citra.jaladA* iti_iva_idam vaca: prabho ||3|4|72||

जरा.मरण.दुःख.आदि.शैल.आकाश-मयम् जगत् ।

jarA.maraNa.du:kha.Adi-zaila.AkAza.mayam jagat |

न_अस्ति_इति किम् इदम् नाम भवता_अपि मम_उच्यते ॥३।४।७३॥

na_asti_iti kim idam nAma bhavatA_api mama_ucyate ||3|4|73||

यथा_इदम् न स्थितम् विश्वम् न_उत्पन्नम् न च विद्यते ।

yathA_idam na sthitam vizvam na_utpannam na ca vidyate |

तथा कथय मे ब्रह्मन्_येन_एतन्_निश्चितम् भवेत् ॥३।४।७४॥

tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||

न_असमन्वित.वाग्_अस्मि शृणु, राघव, कथ्यते ।

na_asamanvita.vAk_asmi zRNu, rAghava, kathyate |

यथा_इदम् असद्_आभाति वन्ध्या-पुत्र* इव_आरवी ॥३।४।७५॥

yathA_idam asat_AbhAti vandhyA.putra* iva_AravI ||3|4|75||

इदम् आदाव्_अन्.उत्पन्नम् सर्ग.आदौ तेन न_अस्त्य्_अलम् ।

idam Adau_an.utpannam sarga.Adau tena na_asti_alam |

इदम् हि मनसो भाति स्वप्न.आदौ पत्तनम् यथा ॥३।४।७६॥

idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||

मन* एव च सर्ग.आदाव्_अन्.उत्पन्नम् असद्.वपु: ।

mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: |

तद्_एतच्_छृणु वक्ष्यामि यथा_एवम् अनुभूयते ॥३।४।७७॥

tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||

मनो दृश्यमयम् दोषम् तनोति_इमम् क्षय.आत्मकम् ।

mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam |

असद्_एव सदाकारम् स्वप्न: स्वप्न.अन्तरम् यथा ॥३।४।७८॥

asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||

तत् स्वयम् स्वैरम् एव_आशु संकल्पयति देहकम् ।

tat svayam svairam eva_Azu saMkalpayati dehakam |

तेन_इयम् इन्द्रजाल-श्रीर् विततेन वितन्यते ॥३।४।७९॥

tena_iyam indra.jAla.zrI:_vitatena vitanyate ||3|4|79||

स्फुरति वल्गति गच्छति याचते

sphurati valgati gacchati yAcate

भ्रमति मज्जति संहरति स्वयम् ।

bhramati majjati saMharati svayam |

अपरताम् उपयात्य्_अपि केवलम्

aparatAm upayAti_api kevalam

चलति चञ्चल-शक्तितया मनः ॥३।४।८०॥

calati caJcala.zaktitayA mana: ||3|4|80||

||

 

 

oॐm

 

 

FM.3.4

 

about this

 

BOOK OF ORIGIN

 

VÂLMÎKI of the ANTHILL

said to

Bharadvâja.Skylark

 

कथयत्य् एवम् उद्याम.वचने मुनि.नायके ।

kathayati_evam udyAma.vacane muni-nAyake |

श्रोतुम् एक.रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka.rase jAte jane maunam upasthite ||3|4|1||

.

so

he tells it, vasiSTha, that Prince of munis

:

he speaks with uplifted voice

while the people

in their unity

are seated in one.pointed Silence

.

kathayat.telling/describing-i_evam.so - udyAma.striving.after/perseverant.vacana.voice-e - muni.silent.Muni-nAyaka.leader/guide-e - zrotum.to.hear - ekarasa.one.pleasured-e jAta.born/produced-e jana.x-e mauna.Quiet.m upasthita.approach/standing.near-e

.

*vlm.p.1. vAlmIki describes:—While Vasishtha, the leading sage, was speaking without interruption, the entire assembly was intent upon listening to him with a fixed tone and tenor of their minds.

*AS. ekarasa is used to describe their total attention, the speech being their only rasa object of enjoyment!

 

शान्तेषु किङ्‍किणी.जाल.रवेषु स्पन्दनं विना ।

zAnteSu kiGkiNI-jAla.raveSu spandanam vinA |

पञ्जर.अन्तर.हारीत.शुकेष्व् अप्य् अस्त-केलिषु ॥३।४।२॥

paJjara.antara.hArIta.zukeSu_api_asta.keliSu ||3|4|2||

.

the tinkling & jingling of the ankle-bells of the women

is

stilled

and the parrots no longer squawk and sport in their cages

.

whin zAnta.quiet-s-eSu  

whin kiGkiNI.little.bell-jAla.net/web-rava.howl/song.s-.eSu

thm spandana.vibration.m  vinA.without -

whin paJjara.cage\skeleton.antara.different-hArIta.thief\pigeon-zuka.parrot.s-eSu - api.even/tho - whin asta.left.off\home-keli.x.s-Su |

*vlm. The string of bells that warriors tie to their waists ceased to jingle. Everyone was motionless. Even the parrots in their cages ceased to warble or flutter.

 

सु.विस्मृत.विलासासु स्थितासु ललनास्व्_अपि ।

su.vismRta.vilAsAsu sthitAsu lalanAsu_api |

चित्र-भित्ताव्_इव न्यस्ते समस्ते राज.सद्मनि ॥३।४।३॥

citra.bhittau_iva ni.aste sam.aste rAja.sadmani ||3|4|3||

.

even the flirting boys and girls have given.up up their games

:

they have grown still as the figures carved in the royal.palace-wall

.

whin su..good/very.vismRta.forgotten.vilAsa.play/sport-.Asu sthita.situate/set.s.Asu lalana.sporting/wanton.s.Asu api.even/tho

whin citra.picture-x.bhitti.wall.au iva.like/as.if- nyasta.inserted-e - whin samasta.all/whole-.e rAja.royal-sadma.house-ni

.

*vlm.3 The ladies forgot their dalliance and remained quietly attentive to the lecture. Everyone in the royal hall was fixed in attention as if they were paintings and statues.

 

मुहूर्त.शेषम् अभवद् दिवसं मधुरातपम् ।

muhUrta.zeSam abhavat_divasam madhura.Atapam |

व्यवहारा रविकरैः सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

.

only an hour of pleasant warmth remains,

and

the business of the day along with the sunbeams

together

has begun to dwindle

.

muhUrta.hour/while-zeSa.remaining.m abhavat.there.was/happened - divasa.day.m madhura.sweet/pleasant.atapa.heat/painful.m  

vyavahAra.daily/business.es.a: - w thm ravi.sun-kara.making-i: saha.together.with- tAnava.thin/meagreness-.m - Ayayus.they.came.to

.

*vlm.p.4 Only an hour remained before the closing of the day and the sunbeams became agreeable to all. The busy bustle of the world was dwindling away with the glimmering light of the setting sun.

 

ववुर् उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।

vavu:_utphulla.kamala.prakara.Amoda.mAMsalA: |

वायवो मधुर.स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura.spandA: zravaNa.Artham iva_AgatA: ||3|4|5||

.

vavu: - they blow -

utphulla.blossoming/swollen-kamala.white.lotus.prakara.manner/way.amoda.gladdening/fragrant.mAMsala.fleshy/bulky.a: |

vAyava: - the winds -

madhura.spandA: - softly moving -

zravaNa.Artham iva_AgatA: - as.if coming to hear his words.

the breezes blow.about

bearing the sweet aroma of the crowds of lotus-blossoms,

as.if they too are anxious to hear his words

.

*vlm.5. The beds of full-blown lotuses exhaled their fragrance all around, and soft breezes were playing about, as if to attend the audience.

 

श्रुतं चिन्तयितुं भानुर् इव अहो.रचना.भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho-racanAbhramam |

तत्याज एकान्तम् अगमच् छून्यम् अस्त-गिरेस् तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta.gire:_taTam ||3|4|6||

.

the sun,

as.if to reflect on what he had heard,

has ended his daily journey, and stopped

on a solitary mountain-top

.

zruta.heard.m cintayitum.to.conceive - bhAnu.sun-: iva.like/as.if- aho.day-racana.arrangement/composition.a..@-bhrama.confusion/error.m

tatyAja.abandoned - ekAnta.solitary.m agamat.went.to- zUnya.empty.m asta.left.off\home-.giri.mountain-.e: tata.extended.m

.

*vlm. The sun glided away from his daily course and advanced to the top of the solitary mountain where it set, as if he meant to reflect on all that he had heard.

 

उत्तस्थुर् मिहिक.आरम्भ.समता वन.भूमिषु ।

uttasthu:_mihika.Arambha.samatA vana.bhUmiSu |

विज्ञान.श्रवणाद् अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna.zravaNAt_anta: zItalA: zAntatA iva ||3|4|7||

.

uttasthu: - they rose.up - mihika.frost/mist.arambha.undertaking/beginning-samatA.sameness/equality - like the onset of fog - vana.forest-bhUmi.land-Su – in the forest.lands - vijJAna.learning/understanding-zravaNa.hearing.at_anta: - after hearing all this learning - zItala.cold/unfeeling.a: zAntatA.quietness-* iva

.

so

the people arose

like fog rising in the forest-lands

.

after hearing all this learning

they felt cooled by peace

.

*vlm.7. the shades of night began to cover the landscape, and the frost to overspread the forest-lands; as.if they were cooled by the cooling lectures on philosophy.

 

बभूवुर् अल्प.संचारा जना दशासु दिक्ष्व्_अपि ।

babhUvu:_alpa.saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta.ceSTitA: ||3|4|8||

.

all around

there was little stirring among the people

:

they have listened so attentively

they seem

paralyzed

.

babhUvus.there.became - alpa.little-saMcAra.course/transit.a.A: jana.person/folk.s.a:

whin dazA.x.s-su whin thm dik.direction.s-Su api.even/tho

by/with sAvadhAna.attentive/careful-tA.ness.ayA zrotum.to.hear - iva.like/as.if- saMtyakta.abated/abandoned.-ceSTita.action/exertion.A:

.

*AS. ... people all around(dazasu dikSu) became less active (alpasaMcArA), as.if they had stopped all actions so they could listen!

*vlm. Now people failed to gather in all directions, as if they had availed themselves of the sage’s instructions to abate the fervor of their exertions.

 

छाया दीर्घत्वम् आजग्मुर् वासिष्ठम् वचन.क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana.kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कंधारा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha.kandharA: ||3|4|9||

.

the

shadows

grow

long

as

the

necks

of

the

assembly

stretch

to

hear

every word that is uttered there

.

vlm. All objects on earth cast their lengthened shadows, as if they were stretching their necks to hear Vasishtha preaching.

chAya.shade/shadow- dIrgha.long-tvam.-ity Ajagmus.they.came- vAsiSTha.Vasishtha's.m - vacana.voice/words-.krama.order/process-.m iva zrotum.to.hear - - a..non-.zeSa.remaining-.ANAm vastu.substance/reality-.UnAm dIrgha.long-.kaMdhara.head/neck.a:

 

प्रतीहारः पुरः प्रह्वो भूत्वा आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव स्नान.द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna.dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

.

now

the palace doorkeeper bowed low before the EarthLord

.

he said

:

"Divinity, the hour for evening worship will soon be done."

.

*vlm. Then the chamberlain humbly advanced to the monarch of the earth and begged to inform him that the time for the rituals of evening washing and service was about to expire.

pratIhAra.chamberlain/Doorkeeper-: of the pur.city.a: prahva.bowing-: bhUtvA.having.become - Aha.said - to the vasudhA.country.adhipa.ruler/governor.m - + deva.God\hey Divinity, - whin the snAna.Bath-.dvija.Twiceborn.arcA.rite-s..asu kAla.time-: vyatigata.passed.by/elapsed--: bhRzam.constantly/exceedingly

 

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन् महाराज श्रुतम् एतावद् अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

.

then Lord Vasishtha the Plentiful

lowered

his mellifluous voice

:

"That's all,

that's enough for you today, Your Majesty, what you have heard

....

.

*vlm. Upon this, sage Vasishtha stopped his sweet speech and said, "Let what has been said, mighty king, be all for this day. I will resume my lecture and speak of other things tomorrow."

tatas.thence, @that - vasiSTha.Vasishtha the Plentiful-: bhagavAn.the Lord.Bhagavân - saMhRtya.having.withdrawn - madhura.sweet/pleasant-.Am gir.speech/voice.am | adya.now - tAvat.that.much - hey mahArAja.Great.King - zruta.heard-.m etAvat.this.much - astu.let.hit.be - vas.for.you

 

प्रातर् अन्यद् वदिष्यामि इत्य् उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य् आकर्ण्य एवम् अस्तु उक्त्वा भूपतिर् भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti.vRddhaye ||3|4|12||

.

...

"Tomorrow I'll speak further"

the Muni said

&

grew silent

:

hearing this

"So be it"

the EarthLord of earth's wealth replied

and rose

.

*prAtar.tomorrow - anyat.another - vadiSyAmi.I.will.say - iti.so - uktvA.having.said - mauna.Quiet-.vAn.like - abhut.he.was iti.so AkarNya.having.given.ear - evam.so - astu.let.hit.be uktvA.having.said - bhUpati.EarthLord-: - bhUti.vRddhi.aye

 

पुष्प.पाद्य.आर्य.सन्मान.दक्षिण.आदान.पूजया ।

puSpa.pAdya.Arya.sanmAna.dakSiNa.AdAna.pUjayA |

स=देवर्षि.मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi.munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

.

with flowers

&

footwashing

&

honors

&

gifts

&

feasting

he honored all the divine Rshis, Munis, and Brâhmanas

reverentially

.

by/with puSpa.flower/blossom.

pAdya.xx.Arya.xx.sanmAna.xx.

dakSiNa.to the south.

AdAna.xx.pUja.xx.yA + thm sa.with=devarSi.xx.

muni.Munis.In

vipra.xx.s.An pUjayAm.xx.Asa.he.has sAdaram.xx

.

*vlm.13. For his own good he honored the godly sage and the other seers and brAhmaNas with due respects and offerings of flowers, water, worthy honorary gift rewards, fees, gifts and homage.

 

अथ उत्तस्थौ सभा सर्वा स=राज.मुनि.मण्डला ।

atha_uttasthau sabhA sarvA sa=rAja.muni.maNDalA |

मण्डल.आकीर्ण.रत्न.ओघ.परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala.AkIrNa.ratna*ogha.pariveSa.AvRta.AnanA ||3|4|14||

.

and then the entire assembly arose

:

the Râjâ

surrounded by Munis

(their faces shone around him like a circlet of rare gems)

.

atha.next/then

uttasthau.xx

sabhA.hall/court/Assembly sarva.all/every.A sa.with=

rAja.xx.

muni.Muni.maNDala.sphere/domain.A + maNDala.sphere/domain.AkIrNa.xx.ratna.jewel.ogha.flood\many.

pariveSa.xx.AvRta.xx.Anana.xx.A

. 

*vlm.14 Then rose the entire assembly with the king and the sages. The gems and jewels that decked princes and people shed their luster on the faces of all.

 

परस्पर.अङ्ग.संघट्ट.रणत्.केयूर.कङ्कणा ।

paraspara.aGga.saMghaTTa.raNat-keyUra.kaGkaNA |

हार.भाराहृत.स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥

hAra.bhArAhRta.svarNa.paTTA.bhA.uru-stana.antarA ||3|4|15||

.

bracelets and bangles clanged as.if in battle with each other

and golden ornaments (beautiful burdens!) were borne

between broad breasts

.

paraspara.xx.aGga.truly/in.fact\body .

saMghaTTa.xx.raNat.xx.keyUra.arm.bracelet.

kaGkaNa.xx.A hAra.xx.bhAra.xx.Ahrta.tsken/eatem.svarNa.gold.

paTTA.bhA.xx.uru.spacious/wide/free.

stana.xx.antara.within/inner.A

.

*vlm. There was a commingled tinkling of bracelets and armlets as the throng mingled in their exit, mixed with the flashes of the necklaces and brocades that decorated their bodies.

 

शेखर.उत्सङ्ग-विश्रांत.प्रबुद्ध-मधुप-स्वनैः ।

zekhara.utsaGga.vizrAMta.prabuddha.madhupa.svanai: |

स-घुंघुम.शिरो-भारा वदद्भिर् इव मूर्ध-जैः ॥३।४।१६॥

sa.ghuMghuma.zira:-bhArA* vadadbhi:_iva mUrdha.jai: ||3|4|16||

.

and other jewels resounded

with a buzzing hum

like some aroused honeybees,

as they softly browsed the ladies' hair

.

by/with zekhara.xx.utsaGga.xx.vizrAMta.xx.prabuddha.xx.madhupa.xx.svana.xx.i: | sa.with.ghuMghuma.humming.zira.head\peak:bhAra.xx.A* vadad.xx.bhi: iva.like/as.if mUrdha.xx.ja.born.i:

.

*vlm.16 The jewels attached to the tufts and crests of hair on the tops of their heads emitted a jingling sound resembling the humming of bees amidst their flowery braids.

 

काञ्चन.आभरण.उद्द्योत.कनकी.कृत.दिङ्.मुखाः ।

kAJcana.AbharaNa.uddyota.kanakI.kRta.dik.mukhA: |

बुद्धि.स्थ.मुनि.वाग्.अर्थ.संशांत.इन्द्रिय.वृत्तयः ॥३।४।१७॥

buddhi.stha.muni.vAk.artha.saMzAnta.indriya.vRttaya: ||3|4|17||

.

glittering golden ornaments

reflected

in the darkened sky

:

the words of the muni

reflected

in their passionate senses

.

kAJcana.gold/golden.x.AbharaNa.ornament/decoration.uddyota.flashing.out\splendor kanakIkR.gild/make.gold.ta.ed.dik.direction/quarter.mukha.mouth.face/entrance.A: buddhi.Intellect.stha.standing/situate.muni.Muni.vAk.x.artha.meaning/thing\wealth\politics.saMzAnta.quite.quieted.indriya.sense.organ.vRtti.existence/livelihood/conduct/behavior(esp. good)/usage/(verbal)function.s.aya:

.

*vlm.17. the face of the sky on all sides, that shone with a purple hue reflected by the golden ornaments on their persons, seemed as it was pleased with the wise sayings and sense of the sage.

 

जग्मुर् नभश्चरा व्योम भू.चरा भूमि-मण्डलम् ।

jagmu:_nabhaz.carA* vyoma bhU.carA* bhUmi.maNDalam |

चक्रुर् दिन.समाचारं सर्वे ते स्वेषु सद्मसु ॥३।४।१८॥

cakru:_dina.sam.AcAram sarve te sveSu sadmasu ||3|4|18||

.

the SkyRovers returned into the sky,

the EarthRovers unto the wide world,

gone.to their daily business,

each in his own domain

.

jagmu:_nabhaz.carA* vyoma

bhU.carA* bhUmi.maNDalam 

cakru:_dina.sam.AcAram

sarve te sveSu sadmasu 

*vlm. the aerial visitants ... and the earthly guests ...

*vlm.p.18 Celestial visitors vanished into the air and earthly guests retired to their homes on earth where they performed their evening rituals.

 

एतस्मिन्न् अन्तरे श्यामा यामिनी संदृश्यत ।

etasmin*_antare zyAmA yAminI samadRzyata |

जन.सङ्घाद् विनिर्मुक्ता गृहे बाल.अङ्गना यथा ॥३।४।१९॥

jana.saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA ||3|4|19||

.

and now

in gathering darkness

the moon was seen to be longing for people's company

like a girl kept at home from a dance.party

.

etasmin_antare zyAmA yAminI sam.adRzyata | jana.saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA

.

*vlm.p.19 In the meantime, black night made her appearance on earth and, like a bashful young maiden, withdrew to the closet separate from the rest of mankind.

*vlm.p.19 In the meantime, black night made her appearance on earth and, like a bashful young maiden, withdrew to the closet separate from the rest of mankind.

 

देश.अन्तरम् भासयितुम् ययौ दिवस-नायकः ।

deza.antaram bhAsayitum yayau divasa.nAyaka: |

सर्वत्र_आलोक.कर्तृत्वम् एव सत्.पुरुष-व्रतम् ॥३।४।२०॥

sarvatra_Aloka.kartRtvam eva sat-puruSa.vratam ||3|4|20||

.

and now

the Prince of Day, the Sun

went to the countries in the west

:

for good people spread their illumination everywhere

.

deza.antaram bhAsayitum yayau divasa.nAyaka: | sarvatra_Aloka.kartRtvam eva sat-puruSa.vratam

.

*vlm.p.20 The lord of the day passed to shine on other lands, for truly it is the avowed duty of every good person to give the benefit of equal light to all.

 

उदभूद् अभितः सन्ध्या तारा.निकर.धारिणी ।

udabhUt_abhita: sandhyA tArA.nikara.dhAriNI |

उत्फुल्ल-किम्शुक.वना वसन्त-श्रीर् इव उदिता ॥३।४।२१॥

utphulla.kimzuka.vanA vasanta.zrI:_iva_uditA ||3|4|21||
.

then

the dusk settled about them,

bearing a multitude of stars,

like a grove of Kimshuka trees* flowering beauty in the spring

.

udabhUt_abhita: sandhyA tArA.nikara.dhAriNI | utphulla.kimzuka.vanA vasanta.zrI:_iva_uditA

.

* See the long and interesting note on "Kimshuka" in http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kimshuka&hl=en&ct=clnk&cd=11 and http://en.wikipedia.org/wiki/Butea

*vlm.21. the shade of evening veiled all sides, and uplifted the canopy of the starry sphere on high, which like the vernal atmosphere, was emblazoned with the starlike flowers of kinsuka.

 

चूत.नीप-कदम्ब.अग्र-ग्राम.चैत्य-गृह.उदरे ।

cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare |

निलिल्यिरे खगाश् चित्ते ऽवदाता वृत्तयो यथा ॥३।४।२२॥

ni.lilyire khagA:_citte_avadAtA* vRttaya:_yathA ||3|4|22||

.

birds settled in

the mango trees, the ungrieving Ashoka & Kadamba* trees

and

on.top.of civic monuments,

or

on the roofs of houses.

they were like pure thoughts settling in the chitta.Affection

.

cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare

in cUta.foot-kadamba.roofed-town-caitya.gRha.udara

ni.lilyire khagA:_citte

avadAtA* vRttaya:_yathA

* [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba , and http://www.kumbakona.Hinfo/muruga/malar.htm]

*vlm. the birds of air ... as honest people of fair dealing, find their rest in the purity of their minds...

*vlm.p.22 The birds of air took to their rest in the hollows of mango trees or on the tops of kadamba trees, like honest people of fair dealing find their rest in the purity of their minds and the contriteness of their inner hearts.

#lI -> #nilI - nililyire: third person plural tense paradigm perfect class ātmanepada

 

भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:_megha.lezai:
किम्चित्_किम्चित्_कुङ्कुम.च्छायया इव ।

kimcit kimcit kuGkuma.*chAyayA iva |

पाश्चात्त्यो_ऽद्रि: पीत.वासा: स-मेघैस्

pAzcAttya:_adri: pIta.vAsA: sa.meghai:

ताराहारः श्रीयुतः खम् समेतः ॥३।४।२३॥

tArAhAra: zrIyuta: kham sameta: ||3|4|23||

.

the sun,

radiant

&

adorned with fragments of clouds

tinged here and there with reddish shadows,

set

on the western mountain dressed in yellow,

as

the sky began to teem with stars, lovely together in their space

.

भास् #bhAs -> #bhAsA - f. speech, language, esp. vernacular, dialect; description, definition; accusation, plaint +

*jd: See .033 below (almost identical).

*vlm.23. the skirts of the clouds tinged with red by the slanting beams of the setting sun, and with a shade of yellow hue upon them, decorated the western hills with vests of yellow garb while the sky crowned their heads with gemming wreaths of starry groups.

*vlm.p.23 The skirts of the clouds tinged with red by the slanting beams of the setting sun, and with a shade of yellow color upon them, decorated the western hills with vests of yellow garb while the sky crowned their heads with gemming wreaths of starry groups.

 

पूजाम् आदाय संध्यायां प्रगतायां यथागतम् ।

pUjAm AdAya saMdhyAyAm pra.gatAyAm yathAgatam |

अन्धकाराः समुत्तस्थुर् वेताला वपुषा यथा ॥३।४।२४॥

andhakArA: sam.uttasthu:_vetAlA* vapuSA yathA ||3|4|24||

.

all

made their worship at the close of day

and went the way they came

.

* pUjAm AdAya saMdhyAyAm – all made their worship at the close of day - pragatAyAm yathAgatam - returning to their homes. - andhakArA: sam.uttasthu: - the shades of darkness arose – vetAlA* vapuSA yathA - with bodies like vetAla.Zombies

*vlm.p.24 The goddess of evening, having departed after receiving her homage (evening prayers), was followed by her train of dark night shades appearing as black-bodied fiends, vetalas.

*vlm.p.24 The goddess of evening, having departed after receiving her homage (evening prayers), was followed by her train of dark night shades appearing as black-bodied fiends, vetalas.

 

अवश्याय.कणास्पन्दी हेला-विद्युत.पल्लवः ।

avazyAya.kaNÂspandI helA.vidhuta.pallava: |

कोमलः कुमुद.आशंसी ववाव् आशीतलो ऽनिलः ॥३।४।२५॥

komala: kumuda.AzaMsI vavau_AzItala:_anila: ||3|4|25||

.

dewdrops

were dripping from a branch,

sparkling like lightning

:

kumuda blossoms shaken free were dancing in the springtime breeze

.

avazyAya.kaNÂspandI helA.vidhuta.pallava:  komala: kumuda.AzaMsI vavau_AzItala:_anila:

.

*vlm.25. A gentle and cooling breeze was blowing softened by the dew drops of night, and opening the petals of the Kumuda flowers (nylumbium), and bearing their fragrance all around.

*vlm.p.25 A gentle and cooling breeze was blowing softened by the dew drops of night and opening the petals of kumuda lotus flowers, bearing their fragrance all around.

 

परमान्ध्यम् उपाजग्मुर् दिशो ऽविस्फुट-कारकाः ।

paramÂndhyam upAjagmu:_diza:_avisphuTa.kArakA: |

लम्ब-दीर्घ-तमः केश्यो विधवा इव योषितः ॥३।४।२६॥

lamba.dIrghatama: kezya:_vidhavA* iva yoSita: ||3|4|26||

.

the gloom of darkness overspread the four directions,

like the long dark flowing hair

of a widow

that hides her tears in her mourning

.

paramÂndhyam upAjagmu:_diza:_avisphuTa.kArakA:  lamba.dIrghatama: kezya:_vidhavA* iva yoSita:

.

*vlm.p.26 A thick gloom covered the face of nature and the stars were hidden under the mists of night. All the quarters of the skies, with their overhanging loose and hairy mists, seemed like the faces of widows shrouded by the dark disheveled hair of mourning.

 

आययौ भुवनं तेजः क्षीर.पूरेण पूरयन् ।

Ayayau bhuvanam teja: kSIra.pUreNa pUrayan |

रसायन.मय.आकारः शशि-क्षीरार्णवो नभः ॥३।४।२७॥

rasAyana.maya.AkAra: zazi-kSIra.arNava:_nabha: ||3|4|27||
.

darkness

descended on the earth,

illumined by the Milky Way,

an ocean of nectar it seemed,

where the moon floated in the sky

.

Ayayau bhuvanam teja: kSIra.pUreNa pUrayan rasAyana.maya.AkAra: zazi-kSIra.arNava:_nabha:

.

*jd: At a high altitude, on a moonless night, (as I've seen myself in New Mexico)

the galactic light of the Milky Way is so intense that U can see Ur.own shadow on the ground.

*vlm.27. now appeared the moist orb of the moon in her ambrosial form in the milky ocean of the sky, to moisten the mundane heat with her milk-white beams (sudhá-subhra.dídhiti).

 

जग्मुस् तिमिर.सङ्घाताः पलाय्य क्व.अप्य् अदृश्यताम् ।

jagmu:_timira.saGghAtA: palAyya kva_api_adRzyatAm |

श्रुत.ज्ञान.गिरश् चित्ताद् मही.पानाम् इव अज्ञताः ॥३।४।२८॥

zruta.jJAna.gira:_cittAt_mahI-pAnAm iva_ajJatA: ||3|4|28||
.

rising,

the moon

drove

the darkness

into invisibility,

just as the wisdom they had heard

drove

ignorance

from the Affective thought of the EarthLords there

.

jagmu:_timira.saGghAtA:

palAyya kva_api_adRzyatAm 

zruta.jJAna.gira:_cittAt

mahI-pAnAm iva ajJatA: 
*vlm. on her rising, the thick mists of darkness fled from the eastern hemisphere, and became invisible in the air; as the darkness of ignorance is put to flight from the minds of monarchs, by their attendance to the sayings of wisdom.

 

ऋषयो भूमि.पालाश् च मुनयो ब्राह्मणास् तथा ।

RSaya:_bhUmi-pAlA:_ca munaya:_brAhmaNA:_tathA |

चेतसि.इव विचित्र.अर्थाः स्व.आस्पदेषु विशश्रमुः ॥३।४।२९॥

cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu: ||3|4|29||
.

the Rshis

and the EarthLords

and the Munis

and the Brâhmanas,

reflecting.on these word-treasures, went to the shelter of their homes

.

RSaya:_bhUmi-pAlA:_ca munaya:_brAhmaNA:_tathA cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu:
.

*vlm.29. then the sages and seers, the rulers and priests of the people, took their rest in their respective beds, as the words of Vasishtha which were full of meaning, reposed in the recesses of their hearts.

 

यम.काय*उपमा श्यामा ययौ तिमिर.मांसला ।

yama.kAya.upamA zyAmA yayau timira.mAMsalA |

आययौ मिहिक.आकारा तत्र तेषाम् उषा शनैः ॥३।४।३०॥

Ayayau mihika.AkArA tatra teSAm uSA zanai: ||3|4|30||

.

night,

dark as the body of yama, Lord of Death,

passed on,

and the dew sparkled with the light of morning,

as the dawn came on

.

yama.kAya.upamA zyAmA

yayau timira.mAMsalA |

Ayayau mihika.AkArA

tatra teSAm uSA zanai: |

*vlm.p.30 As the thick darkness of night, resembling the dark complexion of death, receded from the arena of the skies, the dewy dawn of day with her slow moving pace followed close on its footsteps.

 

अन्तर्धानम् उपाजग्मुस् तारा नभसि भासुराः ।

antar.dhAnam upa.A.jagmu:_tArA* nabhasi bhAsurA: |

प्रभातप.वनेन_इव हृताः कुसुम.वृष्टयः ॥३।४।३१॥

prabhÂtapa.vanena_iva hRtA: kusuma.vRSTaya: ||3|4|31||

.

the stars were lost in inner space

:

twinkling in the sky

like yellow magnolia blossoms that wither in the summer's heat

.

*vlm.31. the twinkling stars now disappeared from the sky, as the flowers on the trees were blown away by the breeze, and strewn on the ground as the fallen stars of heaven.

 

दृश्यताम् आजगाम अर्कः प्रभा उन्मीलित.लोचनः ।

dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: |

विवेक.वृत्तिर् महताम् मनसि.इव नवा उदिता ॥३।४।३२॥

viveka.vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||

.

the sun

became perceptible

with eye-opening radiance

like an eureka freshly arisen in the Mind of someone great

.

dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: viveka.vRtti:_mahatAm manasi_iva navA_uditA

.

*vlm.p.32 The sun became visible to the eyes. His rays roused them from sleep, just as the new-rising faculty of reason becomes conspicuous in the minds of enlightened great souls.

 

भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:megha.lezai:

किम्चित् किम्चित् कुङ्कुम.च्छायया इव ।

kimcit­_kimcit kuGkuma*-chAyayA_iva |

पूर्व-क्ष्मा-भृत्.पीत.वासाः स-मेघैः

pUrva.kSmA.bhRt-pIta.vAsA: sa.meghai:

ताराहारः श्री.युतः खं समेतः ॥३।४।३३॥

tArAhAra: zrI.yuta: kham sameta: ||3|4|33||

.

the sun,

radiant,

adorned with fragments of clouds,

tinged here and there with reddish shadows,

rose on the eastern mountain dressed in yellow,

while

the sky still teemed with stars, together in their places

.

bhAno:_bhAsA bhUSitai:megha.lezai:

kimcit­_kimcit kuGkuma*-chAyayA_iva 

pUrva.kSmA.bhRt-pIta.vAsA: sa.meghai:

tArAhAra: zrI.yuta: kham sameta: 

.

*vlm. 33 Fragments of clouds shining with sunlight spread a yellow covering over the eastern hills which were still decorated with strings of stars, pendant on the crests of their lofty heads.

*jd. This shloka is almost identical with y3004.023 above.

 

सभां पुनर् उपाजग्मुर् नभश्चर.महीचराः ।

sabhAm punar upAjagmu:_nabha:cara.mahI.carA: |

ह्यस्तनेन क्रमेण एव कृत.प्रातस्तन.क्रमाः ॥३।४।३४॥

hyastanena krameNa_eva kRta.prAtastana.kramA: ||3|4|34||

.

the assembly again gathered,

the SkyRovers and EarthRovers,

in the same way as yesterday, having done their morning duties

.

sabhAm punar upAjagmu:_nabha:cara.mahI.carA:

hyastanena krameNa_eva kRta.prAtastana.kramA:

.

*sv.34 30-36 the next morning all the members of the court reassembled as before.

*vlm.34. All the terrestrial and celestial congress assembled again at the royal hall, in the order and manner (of their meeting) of the day before, after the performance of their morning services. (originally prátastanáh matins or matutinal ceremonies).

*vlm.p.34 After the performance of their morning services, all the terrestrial and celestial congress assembled again at the royal hall, in the order and manner of the day before.

 

पूर्व.वत् संनिवेशेन विवेश सकला सभा ।

pUrva.vat saMnivezena viveza sakalA sabhA |

बभूव अस्पन्दित.आकारा वात.मुक्ता इव पद्मिनी ॥३।४।३५॥

babhUva._aspandita.AkArA vAta.muktA_iva padminI ||3|4|35||

.

They came together as before

:

the whole assembly entered

and

became as still as a windless lotus.pond

.

pUrva.vat saMnivezena - they came together as before,

viveza sakalA sabhA | the whole assembly entering, -

babhUva.I/U/ze.was/became

aspanditA_AkArA

vAta.muktA_iva padminI

.

*vlm.p.35 The full assembly took their seats and sat without moving, like a lake covered with lotus remains calm after a storm.

 

अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।

atha prasaGgam AsAdya rAma:_madhurayA girA |

उवाच मुनि.शार्दूलं वसिष्ठं वदतां वरम् ॥३।४।३६॥

uvAca muni-zArdUlam vasiSTham vadatAm varam ||3|4|36||

.

pursuing his topic, Râma, with his honey-sweet voice,

said this to that lion among munis Vasishtha, that great orator

—

atha prasaGgam AsAdya rAma:_madhurayA girA | uvAca muni-zArdUlam vasiSTham vadatAm varam

.

*vlm.p.36 Then Râma addressed Vasishtha, the most eloquent of sages, with honey-like words about the subject under investigation.

 

RÂMA asked—

 

भगवन् मनसो रूपम् कीदृशम् वद मे स्फुटम् ।

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

यस्मात् तेन इयम् अखिला तन्यते लोक.मञ्जरी ॥३।४।३७॥

yasmAt tena_iyam akhilA tanyate loka.maJjarI ||3|4|37||

.

Lord,

what is this form of Mind

from which the blossom of this world springs.up in its entirety

?

tell me that, sir

—

in simple words

.

bhagavan manasa:_rUpam kIdRzam vada me sphuTam yasmAt tena_iyam akhilA tanyate loka.maJjarI

.

*vlm.p.37 He said, "Tell me plainly, O venerable sir, about the form of the mind, which developed itself in all things of the universe as they were its offshoots."

 

VASISHTHA replied—

 

राम अस्य मनसो रूपं न किम्चिद् अपि दृश्यते ।

rAma,_asya manasa:_rUpam na kimcit_api dRzyate |

नाम.मात्राद् ऋते व्योम्नो यथा शूण्य-जड.आकृते: ॥३।४।३८॥

nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte: ||3|4|38||

.

Râma,

the Form of manas.Mind is seen to be nothing at.all but its Name

just as the spacious sky is an emptiness seemingly solid

.

rAma,_asya manasa:_rUpam na kimcit_api dRzyate

nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte:

.

*sv. Even as empty, inert nothingness is known as space, mind is empty nothingness.

*vlm. Ráma! there is no form whatever of the mind, that may be seen by any body. It has nothing substantial besides its name as that of the formless and irremovable vacuity....

*vlm.Râma, the mind has no form that anyone can see. Other than its name, it has nothing substantial, only the formless and irremovable void. 39 The mind as an entity (sat) is not situated in any part of the outer body, nor is it within any cavity of the heart or brain. But know it, O Râma, to be situated everywhere as the all encompassing void.

 

न बाह्ये न.अपि हृदये सद्रूपं विद्यते मनः ।

na bAhye na_api hRdaye sat-rUpam vidyate mana: |

सर्वत्र.एव स्थितं च एतद् विद्धि राम यथा नभः ॥३।४।३९॥

sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||

.

neither outside nor in the Heart

what.is.so is only manas.Mind

which is to be found everywhere

.

know it, Râma, as like the sky

.

na bAhye na_api hRdaye sat-rUpam vidyate mana: sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha:

.

*vlm.39 The mind as an entity (sat) is not situated in any part of the outer body, nor is it within any cavity of the heart or brain. But know it, O Râma, to be situated everywhere as the all encompassing void.

*vlm. the mind as an entity (sat) is not situated in any part of the outer body, nor is it within any cavity of the heart or brain....

*vwv.457/39. neither externally nor even in the interior, does the mind exist in the form of reality. rAma! know this also as existing quite everywhere as the sky (or space exists everywhere).

*sv. Even as empty, inert nothingness is known as space, mind is empty nothingness.

 

इदम् अस्मात् समुत्पन्नं मृगतृष्ण-अम्बु.संनिभम् ।

idam asmAt sam.utpannam mRga.tRSNa.AMbu-saMnibham |

रूपं तु क्षण.संकल्पाद् द्वितीयेन्दु.भ्रम.उपमम् ॥३।४।४०॥

rUpam tu kSaNa.saMkalpAt_dvitIya.indu-bhrama.upamam ||3|4|40||

.

This

is produced from

this

like the water of a mirage

&

Form is just a conceptual glitch,

like seeing two moons in the one sky

.

* idam asmAt sam.utpannam this is produced from this mRga.tRSNa.aMbu-saMnibham like water in a mirage rUpam tu kSaNa.saMkalpAt and form is just a conceptual glitch , dvitIya.indu-bhrama.upamam like seeing two moons

*vlm.p.40 This world is produced from it, and it is like the waters of the mirage. It manifests itself in the forms of its fleeting thoughts, which are as false as the appearance of secondary moons in mists.

 

मध्ये यद् एतद् अर्थस्य प्रतिभानं प्रथां गतम् ।

madhye yat_etat_arthasya pratibhAnam prathAm gatam |

सतो वा अप्य् असतो वापि तन्मनो विद्धि न.इतरत् ॥३।४।४१॥

sata:_vA_api_a.sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||

.

what stands

between

what.is.not.So & what.is.So,

the point where emanation becomes solidity,

know that to be Mind,

not

something else

.

*vlm.41. the thinking principle is generally believed as something intermediate between the positive and negative, or real and unreal, you must know it as such and no other (i.e. neither material as the body, nor immaterial as the soul, but a faculty appertaining to the nature of both).

.

madhye.in.between yat.what/which is - etat.this is of a artha. thing.sya pratibhAna.projection/forth.shining.m

prathA.m

gata.gone.m sat.Real/Being.So.a: vA.or/otherwise api.even.tho\very asat.unreal/not.So.a: vA.or/otherwise  api.even.tho\very

tat.that/it/he manas.Mind viddhi.!know.to.be na.not itarat.different/other

 

यद् अर्थ-प्रतिभानं तन्मन इत्य् अभिधीयते ।

yat_artha.pratibhAnam tat_mana* iti_abhidhIyate |

अन्यन् न किम्चिद् अप्य् अस्ति मनो नाम कदाचन ॥३।४।४२॥

anyat_na kimcit_api_asti mana:_nAma kadA.cana ||3|4|42||

.

"that which is a projection of things"

so

the term "manas.Mind" is defined

:

otherwise

there's not anything at.all that can be called "Mind"

.

yat_artha.pratibhAnam tat mana* iti_abhidhIyate anyat_na kimcit_api_asti mana:_nAma kadA.cana

.

* "artha.pratibhAnam" artheSv arthatA.sphuraNam ||3|4| MoT_3,4.41 ||3|4| ["the projection of things", the manifestation of thingness in things.]

*vwv.452/80a. That is called the mind which is the conceiving (or imagining) of objects.

*vlm.42. That which is the representative of all objects ...

 

संकल्पनं मनो विद्धि संकल्पात् तन् न भिद्यते ।

saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate |

यथा द्रवत्वात् सलिलं तथा स्पन्दो यथानिलात् ॥३।४।४३॥

yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||

.

Mind is Conceptuality:

from a Concept comes distinction, as from fluidity comes water;

and it's the same with wind and motion

.

saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate  yathA dravatvAt salilam

tathA spanda:_yathA_anilAt  

.

*AS. Mind is conceptualization only, it cannot be differentiated from concepts, just as water cannot be separated from fluidity and motion cannot be separated from wind.

*vlm. ... there is no difference between the air and its motion in the wind. (the inseparable property answering for its substance).

 

यत्र संकल्पनं तत्र तन्मनो ऽङ्ग तथा स्थितम् ।

yatra saMkalpanam tatra tat.mana:_aGga tathA sthitam |

संकल्प-मनसी भिन्ने न कदाचन केचन ॥३।४।४४॥

saMkalpa.manasI bhinne na kadA.cana ke.cana ||3|4|44||

.

where there is the conceptual,

there indeed that Mind is found

:

Concepts and Mind do not differ at any time in any place

.

yatra saMkalpanam tatra tat.mana: aGga tathA sthitam

saMkalpa.manasI bhinne na kadA.cana ke.cana

.

*vwv.451. Where there is imagination, there and in that manner, the mind exists. Mind and imagination are not different at any time even a little.

*vlm.p.44 For wherever there is any will, there also is that attribute of the mind. Nobody has ever taken will and mind to be different things.

 

सत्यम् अस्त्व् अथवा असत्यं पदार्थ-प्रतिभा.आसनम् ।

satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam |

तावन्.मात्रं मनो विद्धि तद् ब्रह्मा.एव पितामहः ॥३।४।४५॥

tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||

.

real or unreal,

So or not.So,

anything that is manifest,

know it to be entirely Mind—that is, Brahmâ the Grandfather

.

satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha:

.

*vlm. the representation of any object whether it is real or unreal is mind, and that is to be known as brahmA the great father of all.

 

आतिवाहिक.देह.आत्मा मन इत्य् अभिधीयते ।

AtivAhika.deha.AtmA mana* iti_abhidhIyate |

आधिभौतिक.बुद्धिं तु स आधत्ते चिर.स्थितेः ॥३।४।४६॥

Adhibhautika.buddhim tu sa* Adhatte cira.sthite: ||3|4|46||

.

the self of the Traveler.Body is considered to be

Mind

.

the gross body is only Buddhi—

Mind's effectuation established gradually in time

.

AtivAhika.deha.AtmA mana* iti_abhidhIyate Adhibhautika.buddhim tu sa* Adhatte cira.sthite:

.

* #AtivAhika. (<- #ativAha), 'fleeter than wind', [the Traveler Body]; (in #vedAnta phil.) N. of the subtle body (or *liGga.zarIra--the Theosophists call it the "Astral" Body, though there is no basis for such a translation) • "...when the physical body is cast off, the soul moves with a subtle body, the *Âtivâhika.body, consisting of the mind, senses and prANas. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence*Absolute *sattAsAmAnya. This realisation is mokSa, which is the transcendence of name and form in Eternal Being." - Krishnananda.

*vwv.468/46. the entity consisting of the subtle body is called the mind. It assumes the notion of the material on account of continuance in the state for a long time.

*vlm.p.46 The incorporeal soul in the body is called the mind and it has in itself the knowledge of all senses and everlasting ideas of the physical world. (I.e., the sentient and thinking soul is the same as the mind.)

*VA. It is known for a long time that mind is the atma of the subtle body, and it is also the power of reasoning in the gross body/ *AS. the soul of the spiritual body is called the mind, the same one starts experiencing a material body due to long life (from long existence in a body cirasthiteH).

*sv.46 rAma, thought is mind; there is no distinction between the two. the self that is clothed in the spiritual body is known as mind; it is that which brings the material or physical body into existence.

 

अविद्या संसृतिश् चित्तं मनो बन्धो मलस् तमः ।

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: |

इति पर्याय.नामानि दृश्यस्य विदुर् उत्तमाः ॥३।४।४७॥

iti paryAya.nAmAni dRzyasya vidu:_uttamA: ||3|4|47||

.

Avidyâ.Ignorance,

the Samsâra.Convolution,

Chitta the Affective mind,

Bandha.Bondage,

Mala.Impurity,

Tamas the Dark

:

these are some of the Terms that the learned use

when dealing with a Percept

.

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: iti paryAya.nAmAni dRzyasya vidu:_uttamA:

.

*vlm.47. the learned have given the several names of ignorance, intellect, mind, bondage, sin and darkness, to the visible appearance of creation.

*jd. I differ from sv and dasgupta in reading <paryAya> as homogeneous:

these terms are related, but certainly not synonymous: each is a different aspect of a common object.  

*sv.47 Ignorance, samsara (repetitive history), mind-stuff, bondage, impurity, darkness and inertia are all synonyms.

*Dasg. p233, n2. avidyA, saMsRti, citta, manas, bandha, mala, tamas are thus but synonyms for the same concept.

 

नहि दृश्याद् ऋते किम्चिन् मनसो रूपम् अस्ति हि ।

nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |

दृश्यं च उत्पन्नम् एव एतन् नेति वक्ष्याम्य् अहं पुनः ॥३।४।४८॥

dRzyam ca_utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||

.

not anyhow

apart from some sort of Percept

is there any form @Mind

and a produced Percept is only this

.

NOT SO - I say again

.

* vwv. ... visible object. * sv. ... the perceived.

*vlm.p.48 The mind has no form other than a receptacle and reflector of ideas about the visible world which, I repeat, is no new creation, but a reflection of the mind.

*nahi - not anyhow -dRzyAt_Rte kimcit - apart from some sort of Percept - manasa:_rUpam asti hi - is there any form @Mind - dRzyam ca_utpannam eva_etat –

or even a produced Percept : na_iti vakSyAmi_aham puna: |NOT SO - I say again

 

यथा कमल-बीज.अन्तः स्थिता कमल.वल्लरी ।

yathA kamala.bIja.anta: sthitA kamala.vallarI |

महाचित्.परमाण्व्.अन्तस् तथा दृश्यं जगत्स्थितम् ॥३।४।४९॥

mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam ||3|4|49||

.

just as

within the lotus-seed there is a lotus plant,

so

within atomic Consciousness there is the world-percept

.

yathA kamala.bIja.anta: sthitA kamala.vallarI

mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam

.

*vlm.49. the visible world is situated in an atom of the great mind, in the same manner, as the germ of the lotus plant is contained within its seed.

*sv.49 This entire universe is forever non-different from the consciousness that dwells in every atom.

 

प्रकाशस्य यथा ऽऽलोको यथा वातस्य चापलम् ।

prakAzasya yathA_a*loka:_yathA vAtasya cApalam |

यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरि ईदृशम् ॥३।४।५०॥

yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||

.

like the radiance in the sun,

stirring in the wind,

or like flowing in water

:

such is perception in the perceiver

.

prakAzasya yathA_Aloka:

yathA vAtasya cApalam  

yathA dravatvam payasi

dRzyatvam draSTari_IdRzam  

*vlm.50 The visible world is as innate in the all-knowing mind as light is inherent in sunbeams, and velocity and fluidity are innate in winds and liquids.

 

अङ्गदत्वं यथा हेम्नि मृग-नद्यां यथा जलम् ।

aGgadatvam yathA hemni mRga.nadyAm yathA jalam |

भित्तिर् यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥

bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||

.

as

bracelet.ness is seen in gold,

or as

water is in a mirage,

as

a wall in a dream-city,

so

seeing is in the seer

.

*sv. ... the object exists in the subject.

*vlm.51 But the visionary ideas of phenomena are as false and fleeting in the minds of their observers as the form of a jewel in gold, or water in a mirage, and they are as wrong as the foundation of a castle in the air, or seeing a city in a dream.

 

एवं द्रष्टरि दृश्यत्वम् अनन्यद् इव यत् स्थितम् ।

evam draSTari dRzyatvam an.anyat_iva yat sthitam |

तद् अप्य् उन्मार्जयाम्य् आशु त्वच्. चित्त.आदर्शतो मलम् ॥३।४।५२॥

tat_api_unmArjayAmi_Azu tvat.citta.Adarzata:_malam ||3|4|52||

.

and so

by means of this nondifference between the Perceiver and Perception,

I shall at once cleanse the mirror of your Affective mind

.

evam.so - draSTari – in the perceiver - dRzyatvam – the perception - an.anyat_iva – not different like - yat_sthitam - which is existent - tat_api - even that - -

unmArjayAmi_Azu - I soon wipe.clean -

tvat.citta.Adarzata:_malam - from your the mirror of your Affective mind, the dirt

.

*vlm. But as the phenomenals appear as no other than real to their observer, I will O Ráma! cleanse them now from thy mind as they do the soil from a mirror.

* evam.so - draSTari – in the perceiver - dRzyatvam – the perception - an.anyat_iva – not different like - yat_sthitam - which is existent - tat_api - even that - unmArjayAmi_Azu - I soon wipe.clean - tvat.citta.Adarzata:_malam - from your Affective perception the dirt .

 

यद् द्रष्टुर् अस्य अद्रष्टृत्वं दृश्य.अभावे भवेद्बलात् ।

yat_draSTu:_asya_a.draSTRtvam dRzya.abhAve bhavet_balAt |

तद्_विद्धि केवली.भावम् तत* एव_असतः सतः ॥३।४।५३॥

tat_viddhi kevalI.bhAvam tata: eva_a.sata: sata: ||3|4|53||

.

where there is non-perception by a perceiver,

in the absence of a percept,

know that as the ...

.

yat_draSTu:_asya_a.draSTRtvam

dRzya.abhAve bhavet_balAt |

tat_viddhi kevalI.bhAvam

tata* eva_a.sata

sata: - @the.Real

.

*vwv.1813/3.4.53. Since the state of a non-seer would perforce arise for this seer in the absence of the visible world, know that therefore as the state of isolation of reality (or the Conscious Self) from unreality (or the visible world).

*sv. ... then consciousness alone exists without even an apparent or potential objectivity.

*vlm.53. As the disappearance of an appearance makes the observer no observer of it, know such to be the state of the abstraction of the mind from whatever is real or unreal in the world. (This is called Kevalíbháva or nonchalance of all things).

 

तत्ताम् उपगते भावे राग-द्वेष.आदि.वासनाः ।

tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |

शाम्यन्त्य् अस्पन्दिते वाते स्पन्दन.क्षुब्धता यथा ॥३।४।५४॥

zAmyanti_a.spandite vAte spandana.kSubdhatA yathA ||3|4|54||

.

when

there is the experience of Thatness,

Vâsanâ.Traces of love and hatred are subdued

just.as when

the wind ceases its blowing,

then

its agitated motion slows

.

tattAm upagate bhAve

when there is the experience of Thatness,

rAga.dveSa.Adi=vAsanA: zAmyanti

vAsanA.Traces of love and hatred quieten

a.spandite vAte

spandana.kSubdhatA yathA  

.

*vwv.1814/3.4.54. when the nature of the mind has attained to the state of That (reality), the mental impressions such as love and hate come to an end, as the agitated nature of the motion (comes to an end) when the mind is made motionless.

*sv.54 54-58 when this is realised, evils like attraction and repulsion, love and hate, cease in one's heart, as also the false notions of the world, you, I, etc.

 

असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश-रूपिणि ।

a.sambhavati sarvasmin dik.bhUmi*AkAza.rUpiNi |

प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥

prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||

.

when everywhere is unbecome,

Space

takes form as the quarters of Earth

:

whatever is to be brought to light

is

pure light itself

.

a.sambhavati sarvasmin

not.becoming everywhere

dik*bhUmi*AkAza.rUpiNi

a direction-ground-Space-form

prakAzye yAdRzam rUpam

prakAzasya_amalam bhavet  

.

*vlm.55. It is impossible that things having the forms of space, earth and air (i. e. material objects) will present the same features in the clear light (of induction), as they do to our open sight.

*AS. As all things, in the form of directions, earth, sky etc., to be illuminated (prakAzya) having become non existant the illuminating light becomes completely clear.

 

त्रि-जगत्त्वम् अहं चेति दृश्ये ऽसत्ताम् उपागते ।

tri.jagattvam aham ceti dRzye_asattAm upAgate |

द्रष्टुः स्यात् केवली.भावस् तादृशो विमल.आत्मनः ॥३।४।५६॥

draSTu: syAt kevalI.bhAva:_tAdRza:_vimala.Atmana: ||3|4|56||

.

when the three worlds

and

you & I

are seen as unreality

the seer sees the Absolute and thus immaculate Self

.

tri.jagattvam aham ceti dRzye_asattAm upAgate | draSTu: syAt kevalI.bhAva:

tAdRza:_vimala.Atmana:

.

*vwv.1815/3.4.56. when the visible abject, of the nature of the triple world, you and I, has gone to the state of unreality, there would be such a state of aloneness of the seer, who is the Pure Self.

*vlm.56. Thus when the observer comes to know the unreality of the phenomena of the three worlds, as well as of his own entity, it is then that his pure soul attains to the knowledge of kaivalya or soleity of divine existence.

*VA. seer becomes absolute then, not just sees... *AS. Yes, I agree with you. the seer with clear self acquires the absolute state (becomes one with brahma).

 

अनाप्त.अखिल-शैल.आदि प्रतिबिम्बे हि यादृशी ।

an.apta.akhila.zaila.Adi pratibimbe hi yAdRzI |

स्याद् दर्पणे दर्पणता केवल.आत्म-स्वरूपिणी ॥३।४।५७॥

syAt_darpaNe darpaNatA kevala.Atma.svarUpiNI ||3|4|57||

.

without materiality,

Mind's nature is entirely Self,

in which it is a reflection,

the mirror-ness in a mirror

.

anApta.akhila.zaila.Adi pratibimbe hi yAdRzI syAt_darpaNe darpaNatA kevala.Atma.svarUpiNI

.

*AS. As (yAdRzI) the mirror acquires pure mirror-ness similar to a soul, when there are no reflections like mountains etc. are obtainable for it to reflect. This reminds me of the Zen query about whether a tree falling in wilderness makes a sound(:-))

 

अहं त्वं जगद् इत्य्.आदौ प्रशान्ते दृश्य.सम्भ्रमे ।

aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame |

स्यात् तादृशी केवलता स्थिते द्रष्टर्य् अवीक्षणे ॥३।४।५८॥

syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||

.

"I",

"you",

"the world"

—

these are delusive Percepts

that subside

when a sort of absoluteness appears

in the detached seer

.

aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame syAt_tAdRzI kevalatA

sthite draSTari_a.vIkSaNe

.

*vwv. when the delusion of visible objects such as I, you and the world has ended and the seer remains without seeing (i.e., without experiencing the visible world), there would be such aloneness.

*vlm.58. After suppression of the sense of ego and tu (or both the subjective and objective knowledge), and the error of the reality of the outer world the beholder becomes abstracted and remains without vision of external things in his sitting posture.

 

RÂMA said—

 

सच् चेन् न शाम्यत्य् एव_इदं न_अभावो विद्यते सतः ।

sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |

असत्तां च न विद्मो ऽस्मिन् दृश्ये दोष-प्रदायिनि ॥३।४।५९॥

asattAm ca na vidma:_asmin dRzye doSa.pradAyini ||3|4|59||

.

tho

what is

So

does not ever subside

it is not known to be the absence of what is So

and we do not know unreality

in this Percept

so generous with evils

.

*VA. real does not disappear, we don't know non-existence of real. Unreal is not known as unreal in this faulty perception.

*AS. Though the sat never subsides, because it can never become asat, yet we do not sense (vidma:) non existence in this visible world which leads to impurities.

*AS. This thought is continued next. the idea is that the unreal world actually feels just as real to us, so how do we get out of it?

 

तस्मात् कथम् इयं शाम्येद् ब्रह्मन् दृश्य-विषुचिका ।

tasmAt katham iyam zAmyet brahman, dRzya.viSucikA |

मनोभाव.भ्रम.करी दुःख.संतति-दायिनि ॥३।४।६०॥

mana:bhAva.bhrama=karI du:kha.saMtati=dAyini ||3|4|60||

.

then

how

does all of this subside, Brâhmin,

this perception-plague*,

this Mind.felt-delusion=maker

which

is the source of every misery

?

tasmAt_katham iyam zAmyet, brAhmaNa, dRzya.viSucikA  mana:bhAva.bhrama=karI

du:kha.saMtati=dAyini  

.

* this Plague is called viShUcikA, and we will hear her story in August.

some translators take her to be Cholera. I think this early verse betrays her secret identity.

 

VASISHTHA said—

 

अस्य दृश्य-पिशाचस्य शान्त्यै मन्त्रम् इमं शृणु ।

asya dRzya.pizAcasya zAntyai mantram imam zRNu |

रामात्यन्तम् अयं येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥

rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||

.

now, Râma, let me tell you how to pacify

this hungry-Pishâcha.Meatster=Perception

and so bring about its death and destruction

.

asya dRzya.pizAcasya zAntyai mantram imam zRNu rAmAtyantam ayam yena mRtim eSyati naGkSyati

 

यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza:_asti na kadA.cana, rAghava |

तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja.bhUtam bhavet_hRdi ||3|4|62||

.

what is destruction of that

is not anywhen,

Râghava,

for

even that which seems to be destroyed

becomes

the seed of beings in the Heart

.

*vwv.1372/62. rAma! there is no destruction at any time of that which exists.

*vlm.62. know Ráma, that nothing that is, can ever be destroyed or became extinct; and though you remove it, yet it will leave its seed or trace in the mind.

*VA. what is (real), can never be destroyed, O Raghava.... *AS. ... therefore, (if the visible world were real) then even when destroyed, it will be like a seed in the heart.

*AS. If this world were to be real, as it appears to be, then it will never go away, even when apparently destroyed and then there will be a situation that liberation mokSa will become impossible. Since we know for sure that there are liberated souls, the world cannot have a real existence!

* yat_asti tasya nAza: what is destruction of that asti na kadA.cana is not anywhen, rAghava, tasmAt tat_naSTam api_antar for even that which seems to be destroyed bIja.bhUtam bhavet_hRdi becomes the seed of beings in the heart.

 

स्मृति-बीजाच् चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।

smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |

लोक.शैल.अम्बर.आकारं दोषं वितनुते ऽतनुम् ॥३।४।६३॥

loka.zaila.ambara.AkAram doSam vitanute_atanum ||3|4|63||

.

that memory-seed in Consciousness-Space,

arising as perception

in the form of worlds, mountains, and skies

falsely embodies the bodiless

.

smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: loka.zaila.ambara.AkAram doSam vitanute_atanum  

.

*AS. The perception of the world (dRzya.dhI:) having been born from the memory seed in the space of Chit extends the fault of vision of worlds, mountains etc. even without substance (atanum).

*AS. The idea is that even when the material world is destroyed, it is reborn and lives in memory even without material support. Recall the story of Leela (yet to come at this point, of course!)

*vlm.63. This seed is the memory of such things, which reopens the ideas of the visibles in the mind, expanding themselves in the fallacious notions of the forms of big worlds and skies, mountains and oceans.

 

इत्य् अनिर्मोक्ष-दोषः स्यान् न च तस्य इह सम्भवः ।

iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava: |

यस्माद् देव.ऋषि.मुनयो दृश्यन्ते मुक्ति-भाजनम् ॥३।४।६४॥

yasmAt_deva.RShi.munaya:_dRzyante mukti-bhAjanam ||3|4|64||

.

to conclude

there is no room for Freedom

no possibility of

That

thru which the devarShis and munis

are seen to enjoy mukti.Liberation

would be wrong

.

iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava:  yasmAt_deva.RShi.munaya:

dRzyante mukti-bhAjanam  

.

*AS. This is the punchline of the argument which started by presuming the world to be real. It would lead to the faulty conclusion of “no liberation” (anirmokSadoSa: syAt) and that is not possible here (tasyeha na sambhavaH), since Gods, sages and meditators (munayaH) are known to be liberated.

 

यदि स्याज् जगद्.आदि इदं तस्मान् मोक्षो न कस्यचित् ।

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit |

बाह्य.स्थम् अस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥३।४।६५॥

bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||

.

if the world & all this were

to be,

there would be no mokSha Freedom,

externally or in the heart,

the percepts being quite destroyed

:

for what's perceived does not endure

.

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam

.

*vlm.65. Again if the world and all other things are real existences (as the Sánkhyas maintain): yet they cannot confer liberation on any one; because the visibles, whether they are situated within or without us are perishable themselves.

*VA. If this world etc would really existing, then moksha would not be possible. Visible world does not really exist either in heart or outside.

*AS. If this world etc. were to be really existing, then there would be no liberation for anybody; for the visible world, whether external or internal, leads to destruction (is trouble!)

 

तस्माद् इमां प्रतिज्ञां त्वं शृणु राम अतिभीषणम् ।

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |

याम् उत्तरेण ग्रन्थेन नूनं त्वम् अवबुद्ध्यसे ॥३।४।६६॥

yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||

.

so therefore, Râma, give your attention to

this

terrifying proposal,

which you will fully understand by the time we finish our work

.

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam  yAm uttareNa granthena

nUnam tvam ava.buddhyase  

.

*vlm.66 Learn therefore this solemn truth, which will be fully explained to you in the subsequent parts of this work…

 

अयम् आकाश-भूत.आदि.रूपो ऽहं चेति लक्षितः ।

ayam AkAza.bhUta.Adi-rUpa:_aham ceti lakSita: |

जगच्.छब्दस्य नाम.अर्थो ननु न.अस्त्य् एव कश्चन ॥३।४।६७॥

jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||

.

for

everything that we perceive

and everything we have perceived

is just the unchanging brahman.Immensity,

not subject to decay and death

.

ayam AkAza.bhUta.Adi-rUpa:_aham ceti lakSita:

jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana

.

*vlm.67. …that all things appearing in the forms of emptiness, elementary forms, the world, and "I"and "you"are non-entities. They have no meaning.

 

यद् इदं दृश्यते किम्चिद् दृश्यजातं पुरोगतम् ।

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |

परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥

param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||

.

whatever is seen as Percept.born prior.gotten

perfectly Brâhmic as.if that is all

undecaying, deathless, changeless

.

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam | param brahma_iva tat sarvam ajara.amaram avyayam

.

*vlm.68. whatever is seen apparent before us, is no other but the supreme brahmá himself, and his undecaying and imperishable essence.

 

पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |

व्योमन्य् एव उदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥

vyomani_eva_uditam vyoma brahmaNi brahma tiSThati ||3|4|69||

.

in the Fulness springs the Fulness,

peacefulness rests in peacefulness,

and space arises out of space:

and the Brahman abides in Immensity

.

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam | vyomani_eva_uditam vyoma

brahmaNi brahma tiSThati

.

*vlm.69. the plenitude of creation is an expansion of his plenum,

and the quiet of the universe rests in his quietude.

It is his beom which is the substance of vacuum,

and it is his immensity that is the substratum of the immense cosmos.

 

न दृश्यम् अस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।

na dRzyam asti sat.rUpam na draSTA na ca darzanam |

न शून्यं न जडं नो चिच् छान्तम् एव इदम् आततम् ॥३।४।७०॥

na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||

.

what's seen is not reality,

nor is the seer,

nor seeing,

nor the void,

nor inert matter

:

all this is just Consciousness

.

na dRzyam asti sat.rUpam - no percept is a real form -

na draSTA na ca darzanam - nor perceiver nor perception -

na zUnyam na jaDam na.u

cit

zAntam eva_idam Atatam  

*vlm.70. Nothing visible is real, and there is neither any spectator nor spectacle here. there is nothing as vacuity or solidity in nature, but all this is but a piece of extended Intelligence.

 

RÂMA said—

 

वन्ध्या-पुत्रेण पिष्टो ऽद्रिः शश-शृङ्गं प्रगायति ।

vandhyA.putreNa piSTa:_adri: zaza.zRGgam pragAyati |

प्रसार्य भुज.सम्पातं शिला नृत्यति ताण्डवम् ॥३।४।७१॥

prasArya bhuja.sampAtam zilA nRtyati tANDavam ||3|4|71||

.

"A barren woman's son can grind a boulder into flour,"

you seem to say

—

or else

"there is a rabbit that has two horns;"

or

"chanting,

whirling with its arms outflung,

a mountain

dances the Doomsday tANDava."

.

vandhyA.putreNa piSTa:_adri: zaza.zRGgam pragAyati prasArya bhuja.sampAtam

zilA nRtyati tANDavam`

.

*vlm.p.71 Râma replied, "The proverbs about the son of a barren woman grinding stones, the horns of a rabbit, the dancing of a hill with its arms extended,…

 

स्रवन्ति सिकतास् तैलM पठन्त्य् उपल-पुत्रिकाः ।

sravanti sikatA: tailam paThanti_upala.putrikA: |

गर्जन्ति चित्र-जलदा इति इव इदं वचः प्रभो ॥३।४।७२॥

garjanti citra.jaladA* iti_iva_idam vaca: prabho ||3|4|72||

.

and so too,

sir,

dry sands* ooze oil,

stone statues recite their lessons,

and painted clouds rumble thunder

:

what you are saying sounds like that

.

sravanti sikatA: tailam paThanti_upala.putrikA:  garjanti citra.jaladA* iti_iva_idam vaca: prabho

.

*vlm.72. … oil flowing from sand, marble dolls reading books, clouds in a painting roaring, and other similar adages apply to your words (on the reality of an unreal essence of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}).

* this traditional example of impossibility prob. arises from

the resemblance of sesame seeds to sand in an oilpress.

today we have the (pollutant) refining of tar-sands to mar the analogy.

 

जरा.मरण.दुःख.आदि.शैल.आकाशमयम् जगत् ।

jarA.maraNa.du:kha.Adi-zaila.AkAza*mayam jagat |

न अस्ति इति किम् इदं नाम भवता.अपि मम उच्यते ॥३।४।७३॥

na_asti_iti kim idam nAma bhavatA_api mama_ucyate ||3|4|73||

.

how

can you tell me that this world of sorrow,

ending in senility and death

is like a mountain made of cloud

:

that it does not exist

?

jarA.maraNa.du:kha.Adi-zaila.AkAza*mayam jagat  

na_asti_iti kim idam nAma bhavatA_api mama_ucyate  

.

*vlm.73. I see this world to be full of diseases, deaths and troubles, mountains, vacuities and other things, and how is it sir, that you tell me of their non-existence?

 

यथा इदं न स्थितं विश्वं न.उत्पन्नं न च विद्यते ।

yathA_idam na sthitam vizvam na_utpannam na ca vidyate |

तथा कथय मे ब्रह्मन् येन एतन् निश्चितं भवेत् ॥३।४।७४॥

tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||

.

how

can you say that everything does not exist,

never arose & is not known now

?

tell me that, brAhmaNa,

:

convince me

.

yathA_idam na sthitam vizvam na_utpannam na ca vidyate tathA kathaya me, brahman, yena_etat_nizcitam bhavet`

.

*vlm. ... how you call this world to be unsubstantial, unproduced and inexistent,

that I may be certain of this truth.

 

VASISHTHA said—

 

न असमन्वित.वाग् अस्मि शृणु राघव कथ्यते ।

na_asamanvita.vAk_asmi zRNu, rAghava, kathyate |

यथा इदम् असद् आभाति वन्ध्या-पुत्र इव आरवी ॥३।४।७५॥

yathA_idam asat_AbhAti vandhyA.putra* iva_AravI ||3|4|75||

.

I

am never at a loss for words,

rAghava

.

pay attention, then, to what I say,

showing how the unreal world

cries

like a barren woman's child

.

na_asamanvita.vAg_asmi zRNu rAghava kathyate  yathA_idam asat_AbhAti

vandhyA.putra iva_AravI  

.

*vlm.p.75 Vasishtha replied:—Know Râma, that I do not speak contradictions. Hear me explain how unreality appears as real, like the proverb of the son of a barren woman.

 

इदम् आदाव् अन्.उत्पन्नं सर्ग.आदौ तेन न अस्त्य् अलम् ।

idam Adau_an.utpannam sarga.Adau tena na_asti_alam |

इदं हि मनसो भाति स्वप्न.आदौ पत्तनं यथा ॥३।४।७६॥

idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||

.

from beginning to end

this creation does not exist at.all

:

it shines in Mind like a town seen in a dream

.

idam Adau_an.utpannam sarga.Adau tena na_asti_alam idam hi manasa:_bhAti svapna.Adau pattanam yathA

.

*vlm.p.76 All this was unproduced before and did not exist in the beginning of creation.

It comes to appearance from the mind like a city in a dream.

*AS. sargAdau tena nAstyalam ... therefore it is not capable of creation! Thus the world was never born and cannot give birth to anything. It is all a fabrication of the mind.

*vlm.p.76 All this was unproduced before and did not exist in the beginning of creation.

It comes to appearance from the mind like a city in a dream.

 

मन एव च सर्ग.आदाव् अन्.उत्पन्नम् असद्.वपुः ।

mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: |

तद् एतच् छृणु वक्ष्यामि यथा एवम् अनुभूयते ॥३।४।७७॥

tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||

.

this

whole evolving creation

is

unproduced, unreal

.

and now I shall show you how that is so, and how it happens thus to be

.

mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: | tat_etat_zRNu vakSyAmi

yathA_evam anubhUyate

.

*vlm.p.77 The mind also was not produced in the beginning of creation and was an unreality itself. Therefore hear me tell you how we come to a notion of it.

*vlm.p.78 This unreal mind by itself spreads the false and changing scenes of the visible world, just as in a dream we see ever changing unrealities as true.

 

मनो दृश्यमयं दोषं तनोति इमं क्षय.आत्मकम् ।

mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam |

असद् एव सदाकारं स्वप्न: स्वप्न.अन्तरं यथा ॥३।४।७८॥

asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||

.

Mind

extends this defective perception, this self-destructive unreality, as

this embodied reality,

much like a dream within a dream

.

mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam asat_eva sadAkAram

svapna: svapna.antaram yathA`

.

*jd. one might say "ayam dRyzam dryza.mayam".

*vlm.78. This unreal mind spreads by itself the false and changing scenes of the visible world, just as we dream of changeful unrealities as true in a state of dreaming.

*AS. This mind stretches out the perishable fault of vision, like a dream though unreal, gives rise to another dream as.if it were real.

 

तत् स्वयं स्वैरम् एव आशु संकल्पयति देहकम् ।

tat svayam svairam eva_Azu saMkalpayati dehakam |

तेन इयम् इन्द्रजाल-श्रीर् विततेन वितन्यते ॥३।४।७९॥

tena_iyam indra.jAla.zrI:_vitatena vitanyate ||3|4|79||

.

tat - That - svayam – itself - svairam eva_Azu - for itself alone soon - saMkalpayati dehakam - imagines its embodiment,

and this marvelous magic net

is extended extensively.

tena –

iyam indra.jAla.zrI: - this plentiful Indra.net -

vitatena vitanyate - expansively expands

.

*vlm.79 Then the mind exerts its will in the fabrication of the body and spreads the magic scene of the phenomenal world far and wide.

 

स्फुरति वल्गति गच्छति याचते

sphurati valgati gacchati yAcate

भ्रमति मज्जति संहरति स्वयम् ।

bhramati majjati saMharati svayam |

अपरताम् उपयात्य् अपि केवलम्

aparatAm upayAti_api kevalam

चलति चञ्चल-शक्तितया मनः ॥३।४।८०॥

calati caJcala.zaktitayA mana: ||3|4|80||

.

it emanates,

it springs up,

it goes on its way,

it says its prayers,

it is deceived,

it is absorbed,

but

as itself

it has become separate

.

thus the Mind vibrates through spanda.shakti

the vibrant power

.

*vlm.80. the mind by its potentiality of vacillation has many actions of its own, as those of expansion, saltation, and motion, of craving, roving, diving and seizing, and many other voluntary efforts (the causes of physical operations).

 

.

oॐm

.

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

 

next Canto:

FM3005 THE ROOT OF CREATION 1.AP05 .z22

https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....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

http://goo.gl/k3hRBX  

On Wed, Apr 3, 2019 at 8:50 PM jivadas <das....@gmail.com> wrote:

 

DAILY READINGS wd 3 April, 2019

fm5042 2.ap03 dis/embodied FREEDOM .z25

https://www.dropbox.com/s/k0gub5de4aq68r4/fm5042%202.ap03%20dis~embodied%20FREEDOM%20.z25.docx?dl=0

fm7052 3.ap03-04 Parting the Impartite .z49

https://www.dropbox.com/s/df2imfv7f89wxkp/fm7052%203.ap03-04%20Parting%20the%20Impartite%20.z49.docx?dl=0

fm3004 1.ap01-03 About this Book of utpatti Origin .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0

 

 

 

fm3004 1.ap01-03 About this Book of utpatti Origin .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0

 

 

oॐm

 

 

about

this Book of Origin

 

Vâlmìki of the ANTHILL

said to

Bharadvâja.Skylark

3.4.01

वाल्मीकिर्_उवाच । कथयत्य्_एवम् उद्याम-वचने मुनि-नायके ।

kathayati_evam udyAma-vacane muni-nAyake |

श्रोतुम् एक-रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka-rase jAte jane maunam upasthite ||3|4|1||

.

so

he tells it, vasiSTha, that Prince of munis

:

he speaks with uplifted voice

while the people

in their unity

are seated in one.pointed Silence

.

~vlm. .. listening to it with a fixed tone and tenor of their minds.

*AS. ekarasa is used to describe their total attention, the speech being their only rasa object of enjoyment!

 

02

शान्तेषु किम्किणी-जाल-रवेषु स्पन्दनम् विना ।

zAnteSu kimkiNI-jAla-raveSu spandanam vinA |

पञ्जra.aन्तर-हारीत-शुकेष्व्_अप्य्_अस्त-केलिषु ॥३।४।२॥

paJjara.antara-hArIta-zukeSu_api_asta-keliSu ||3|4|2||

.

the tinkling & jingling of the ankle-bells of the women

is

stilled

and the parrots no longer squawk and sport in their cages

.

zAnteSu kimkiNI-jAla-raveSu x

spandanam vinA |

paJjara.antara-hArIta-zukeSu_api x

asta-keliSu |

vlm

 

03

सु-विस्मृत-विलासासु स्थितासु ललनास्व्_अपि ।

su-vismRta-vilAsAsu sthitAsu lalanAsu_api |

चित्र-भित्ताव्_इव न्यस्ते समस्ते राज-सद्मनि ॥३।४।३॥

citra-bhittau_iva ni.aste sam.aste rAja-sadmani ||3|4|3||

.

even the flirting boys and girls have given.up up their games

:

they have grown still as the figures carved in the royal.palace-wall

.

su-vismRta-vilAsAsu sthitAsu lalanAsu_api |

citra-bhittau_iva ny.aste sam.aste rAja-sadmani |

vlm

x

xx1.12.1 02 03

 

मुहूर्त-शेषम् अभवद् दिवसम् मधुरातपम् ।

muhUrta-zeSam abhavat_divasam madhura~Atapam |

व्यवहारा* रविकरै: सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

.

only an hour of pleasant warmth remains,

and

the business of the day along with the sunbeams

together

has begun to dwindle

.

 

5

ववुर्_उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।

vavu:_utphulla-kamala.prakara~Amoda-mAMsalA: |

वायवो मधुर-स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura-spandA: zravaNa~Artham iva_AgatA: ||3|4|5||

.

vavu: - they blow -  

utphulla.blossoming/swollen-kamala.white.lotus.prakara.manner/way-Amoda.gladdening/fragrant-mAMsala.fleshy/bulky-A: |

vAyava:  - the winds -  

madhura-spandA:  - softly moving -  

zravaNa~Artham iva_AgatA:  - as.if coming to hear his words.

the breezes blow.about

bearing the sweet aroma of the crowds of lotus-blossoms,

as.if they too are anxious to hear his words

.

~vlm.5. the beds of full-blown lotuses exhaled their fragrance all around, and soft Zephers were playing about, as.if to attend the audience.

 

06

श्रुतम् चिन्तयितुम् भानुर्_इव_अहो-रचना-भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho-racanA-bhramam |

तत्याज_एकान्तम् अगमच्_छून्यम् अस्त-गिरेस्_तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta-gire:_taTam ||3|4|6||

.

the sun,

as.if to reflect on what he had heard,

has ended his daily journey, and stopped

on a solitary mountain-top

.

x

xx04 05 06

 

07

उत्तस्थुर्_मिहिक.आरम्भ-समता वन-भूमिषु ।

uttasthu:_mihika~Arambha-samatA: vana-bhUmiSu |

विज्ञान-श्रवणाद्_अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna-zravaNAt_anta: zItalA: zAntatA iva ||3|4|7||

.

uttasthu:  - they rose.up -  mihika~Arambha-samatA: - like the onset of fog -  vana.bhUmiSu – in the forest.lands - vijJAna-zravaNAt_anta: - after hearing all this learning -

zItalA: zAntatA* iva  - x

.

so

the people arose

like fog rising in the forest-lands

.

after hearing all this learning

they felt cooled by peace

.

~vlm.7. the shades of night began to cover the landscape, and the frost to overspread the forest-lands; as.if they were cooled by the cooling lectures on philosophy.

~vlm.7. the shades of night began to cover the landscape, and the frost to overspread the forest-lands; as.if they were cooled by the cooling lectures on philosophy.

 

08

बभूवुर्_अल्प-संचारा* जना* दशासु दिक्ष्व्_अपि ।

babhUvu:_alpa-saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: ||3|4|8||

.

all around

there was little stirring among the people

:

they have listened so attentively

they seem

paralyzed

.

babhUvu:_alpa-saMcArA* janA* x

dazAsu dikSu_api |

sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: |

~AS. ... people all around(dazasu dikSu) became less active (alpasaMcArA), as.if they had stopped all actions so they could listen!

 

09

छाया दीर्घत्वम् आजग्मुर्_वासिष्ठम् वचन-क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana-kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कन्धरा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha-kandharA: ||3|4|9||

.

the

shadows

grow

long

as

the

necks

of

the

assembly

stretch

to

hear

every word that is uttered there

.

chAyA dIrghatvam Ajagmu:

vAsiSTham vacana-kramam iva zrotum

azeSANAm vastUnAm dIrgha-kandharA:  - x

.

x

07 08 09

 

10

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

.

now

the palace doorkeeper bowed low before the EarthLord

.

he said

:

"Divinity, the hour for evening worship will soon be done."

 

11

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

.

then Lord vasiSTha the Supreme

lowered

his mellifluous voice

:

"That's all,

that's enough for you today, Your Majesty, what you have heard

....

 

12

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||

.

prAtar anyat_vadiSyAmi

iti_uktvA maunavAn abhut |

iti_AkarNya_evam astu

uktvA bhUpati:_bhUti-vRddhaye  - x

.

...

"Tomorrow I'll speak further"

the Muni said

&

grew silent

.

hearing this

"So be it"

the EarthLord of earth's wealth replied

and rose

.

x

प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||

xx10 11 12

 

13

पुष्प-पाद्यार्य-सन्मान-दक्षिण.आदान-पूजया ।

puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA |

स=देवर्षि-मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi-munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

.

with flowers

&

footwashing

&

honors

&

gifts

&

feasting

he honored all the divine RShis, munis, and brAhmaNas

reverentially

.

puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA x

sa=devarSi-munIn viprAn x

pUjayAm.Asa sAdaram x

.

vlm

 

14

अथ_उत्तस्थौ सभा सर्वा स=राज.मुनि-मण्डला ।

atha_uttasthau sabhA sarvA sa=rAja.muni-maNDalA |

मण्डल.आकीर्ण-रत्न~ओघ-परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA ||3|4|14||

.

and then the entire assembly arose

:

the Râjâ

surrounded by Munis

:

their faces shone around him like a circlet of rare gems

.

atha_uttasthau sabhA sarvA x

sa=rAja.muni-maNDalA |

maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA

x

.

 

15

परस्पर.अङ्ग-संघट्ट-रणत्-केयूर-कङ्कणा ।

paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA |

हार-भाराहृत-स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥

hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA ||3|4|15||

.

bracelets and bangles clanged as.if in battle with each other

and golden ornaments (beautiful burdens!) were borne

between broad breasts

.

paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA x

hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA  - x

.  

~vlm.15. there was a commingled tinkling of the bracelets and armlets of the throng caused by the collision of their bodies (in their egress), and mixed flashing of the necklaces and brocades that decorated their persons.

x

xx13 14 15

 

16

शेखर~उत्सङ्ग-विश्रांत-प्रबुद्ध-मधुप-स्वनैः ।

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

स-घुंघुम-शिरो-भारा* वदद्भिर्_इव मूर्ध-जैः ॥३।४।१६॥

sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: ||3|4|16||

.

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

sa-ghuMghuma-zira:~bhArA*

vadadbhi:_iva mUrdha-jai:  - x

.

and other jewels resounded

with a buzzing hum

like some aroused honeybees,

as they softly browsed the ladies' hair

.

zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |

sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: |

 

17

काञ्चनाभरण~उद्द्योत-कनकी.कृत-दिङ्-मुखाः ।

kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: |

बुद्धि.स्थ-मुनि-वाग्.अर्थ-संशांत~इन्द्रिय-वृत्तयः ॥३।४।१७॥

buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: ||3|4|17||

.

glittering golden ornaments

reflected in the darkened sky

:

the words of the muni

reflected in their passionate senses

.

kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: x

buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya:  - x

.  

~vlm.17. the face of the sky on all sides, that shone with a purple hue reflected by the golden ornaments on their persons, seemed as it was pleased with the wise sayings and sense of the sage.

 

18

जग्मुर्_नभश्चरा* व्योम भू.चरा* भूमि</

[Jiva Das]

 

FM3005 THE ROOT OF CREATION 1.AP05 .z22

https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0

FM.3.5 THE ROOT OF CREATION 1.AP05 .z22

https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0

सर्ग ३.५

sarga 3.5

राम उवाच ।

rAma* uvAca |

सर्ग ३.५

राम* उवाच ।

rAma* uvAca |

भगवन्, मुनि.शार्दूल, किम् इव_इह मनोभ्रमे ।

bhagavan, muni-zArdUla, kim iva_iha mana:bhrame |

विद्यते कथम् उत्पन्नम् मनोमायामयम् कुतः ॥३।५।१॥

vidyate katham utpannam mana:mAya~Amayam kuta: ||3|5|1||

उत्पत्तिम् आदाव् इति मे समासेन वद प्रभो ।

utpattim Adau_iti me samAsena vada prabho |

प्रवक्ष्यसि ततः शिष्टम् वक्तव्यम् वदताम् वर ॥३।५।२॥

pravakSyasi tata: ziSTam vaktavyam vadatAm vara ||3|5|2||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

महाप्रलय.सम्पत्ताव् असत्ताम् समुपागते ।

mahApralaya-sampattau_a.sattAm sam.upAgate |

अशेष.दृश्य.सर्ग.आदौ शान्तम् एव_अवशिष्यते ॥३।५।३॥

azeSa.dRzya-sarga.Adau zAntam eva_ava.ziSyate ||3|5|3||

आस्ते ऽन्.अस्तमितो भास्वान् अजो देवो निरामयः ।

Aste_an.astamita:_bhAsvAn aja:_deva:_nirAmaya: |

सर्वदा सर्व.कृत् सर्वः परमात्मा महेश्वरः ॥३।५।४॥

sarvadA sarva.kRt sarva: paramAtmA mahezvara: ||3|5|4||

यतो वाचो निवर्तन्ते यो मुक्तैर् अवगम्यते ।

yata:_vAca:_nivartante ya:_muktai:_avagamyate |

यस्य च_आत्मा:आदिकाः संज्ञाः कल्पिता न स्वभावजाः ॥३।५।५॥

yasya ca_AtmA~AdikA: saMjJA: kalpitA:_na svabhAva.jA: ||3|5|5||

यः पुमान् संख्य.दृष्टीनाम् ब्रह्म वेदान्त.वादिनाम् ।

ya: pumAn saMkhya-dRSTInAm brahma vedAnta-vAdinAm |

विज्ञान.मात्रम् विज्ञान.विदाम् एकान्त.निर्मलम् ॥३।५।६॥

vijJAna-mAtram vijJAna-vidAm ekAnta-nirmalam ||3|5|6||

यः शून्य.वादिनाम् शून्यो भासको यो ऽर्क.तेजसाम् ।

ya: zUnya-vAdinAm zUnya:_bhAsaka:_ya: arka-tejasAm |

वक्ता मन्ता ऋतम् भोक्ता द्रष्टा कर्ता सदा_एव सः ॥३।५।७॥

vaktA mantA Rtam bhoktA draSTA kartA sadA_eva sa: ||3|5|7||

सन्न् अप्य् असद् यो जगति यो देहस्थो ऽपि दूरगः ।

san* api_asan ya:_jagati ya:_deha.stha: api dUra.ga: |

चित्.प्रकाशो ह्य् अयम् यस्माद् आलोक इव भास्वतः ॥३।५।८॥

cit-prakAza:_hi_ayam yasmAt_Aloka* iva bhAsvata: ||3|5|8||

यस्माद् विष्ण्व्:आदयो देवाः सूर्याद् इव मरीचयः ।

yasmAt_viSNu~Adaya:_devA: sUryAt_iva marIcaya: |

यस्माज् जगन्त्य् अनन्तानि बुद्बुदा जलधेर् इव ॥३।५।९॥

yasmAt_jaganti_anantAni budbudA* jala.dhe:_iva ||3|5|9||

यम् यान्ति दृश्य.वृन्दानि पयांसि_इव महार्णवम् ।

yam yAnti dRzya-vRndAni payAMsi_iva mahArNavam |

य आत्मानम् पदार्थम् च प्रकाशयति दीपवत् ॥३।५।१०॥

ya* AtmAnam padArtham ca prakAzayati dIpavat ||3|5|10||

य आकाशे शरीरे च दृषत्स्व् अप्सु लतासु च ।

ya:_AkAze zarIre ca dRSatsu_apsu latAsu ca |

पांसुष्व्_अद्रिषु वातेषु पातालेषु च संस्थितः ॥३।५।११॥

pAMsuSu_adriSu vAteSu pAtAleSu ca saMsthita: ||3|5|11||
यः प्लावयति संरब्धम् पुर्यष्टकम् इतस् ततः ।

ya: plAvayati saMrabdham puryaSTakam ita:_tata: |

येन मूकीकृता मूढाः शिला ध्यानम् इवास्थिताः ॥३।५।१२॥

yena mUkI.kRtA* mUDhA: zilA* dhyAnam iva_ÂsthitA: ||3|5|12||

व्योम येन कृतम् शून्यम् शैला येन घनी.कृताः ।

vyoma yena kRtam zUnyam zailA* yena ghanI.kRtA: |

आपो द्रुताः कृता येन दीप्तो यस्य वशो रविः ॥३।५।१३॥

Apa:_drutA: kRtA* yena dIpta:_yasya vaza:_ravi: ||3|5|13||

प्रसरन्ति यतश् चित्राः संसार.असार.वृष्टयः ।

prasaranti yata:_citrA: saMsAra~asAra-vRSTaya: |

अक्षय.अमृत.सम्पूर्णाद् अम्भोदाद् इव वृष्टयः ॥३।५।१४॥

akSaya~amRta-sampUrNAt_ambhodAt_iva vRSTaya: ||3|5|14||

आविर्.भाव.तिरो.भाव=मयास् त्रि.भुवन_ऊर्मयः ।

Avir.bhAva-tira:bhAva=mayA:_tri.bhuvana_Urmaya: |

स्फुरन्त्य् अतितते यस्मिन् मराव् इव मरीचयः ॥३।५।१५॥

sphuranti_atitate yasmin marau_iva marIcaya: ||3|5|15||

नाश.रूपो विनाश.आत्मा यो ऽन्तःस्थः सर्व.जन्तुषु।

nAza.rUpa:_vinAza.AtmA ya: anta:stha: sarva.jantuSu |

गुप्तो यो ऽप्य् अतिरिक्तो ऽपि सर्व.भावेषु संस्थितः ॥३।५।१६॥

gupta:_ya: api_ati.rikta: api sarva.bhAveSu saMsthita: ||3|5|16||

प्रकृति.व्रततिर् व्योम्नि जाता ब्रह्माण्ड.सत्फला ।

prakRti-vratati:_vyomni jAtA brahmANDa-satphalA |

चित्त.मूल.इन्द्रिय.दला येन नृत्यति वायुना ॥३।५।१७॥

citta-mUla-indriya-dalA yena nRtyati vAyunA ||3|5|17||

यश् चिन्.मणि: प्रकचति प्रति.देह.समुद्गके ।

ya:_cit-maNi: pra.kacati prati-deha-samudgake |

यस्मिन्न् इन्दौ स्फुरन्त्य् एता जगज्.जाल.मरीचयः ॥३।५।१८॥

yasmin*_indau sphuranti_etA* jagat-jAla-marIcaya: ||3|5|18||

प्रशान्ते चिद्.घने यस्मिन् स्फुरन्त्य् अमृत.वर्षिणि ।

prazAnte cit.ghane yasmin sphuranti_amRta-varSiNi |

धाराजलानि भूतानि सृष्टयस् तडितः स्फुटाः ॥३।५।१९॥

dhArA.jalAni bhUtAni sRSTaya:_taDita: sphuTA: ||3|5|19||

चमत्.कुर्वन्ति वस्तूनि यद् आलोकतया मिथः ।

camat.kurvanti vastUni yat_AlokatayA mitha: |

असज्.जातम् असद् येन येन सत् सत्त्वम् आगतम् ॥३।५।२०॥

asat-jAtam asat_yena yena sat sattvam Agatam ||3|5|20||

चलति_इदम् अनिच्छस्य कायो यो यस्य संनिधौ ।

calati_idam anicchasya kAya:_ya:_yasya saMnidhau |

जडम् परमरक्तस्य शान्तम् आत्मनि तिष्ठतः ॥३।५।२१॥

jaDam parama-raktasya zAntam Atmani tiSThata: ||3|5|21||

नियतिर् देश.कालौ च चलनम् स्पन्दनम् क्रिया ।

niyati:_deza-kAlau ca calanam spandanam kriyA |

इति येन गताः सत्ताम् सर्व.सत्ता_अतिगामिना ॥३।५।२२॥

iti yena gatA: sattAm sarva.sattA_ati.gAminA ||3|5|22||

शुद्ध.संविन्.मयत्वाद् यः खम् भवेद् व्योम.चिन्तया ।

zuddha.saMvin.mayatvAd ya: kham bhavet vyoma.cintayA |

पदार्थ.चिन्तया_अर्थत्वम् इव तिष्ठत्य् अधिष्ठितः ॥३।५।२३॥

padArtha.cintayA_arthatvam iva tiSThaty adhiSThita: ||3|5|23||

कुर्वन्.न् अपि_इह जगताम् महताम् अनन्त=

kurvan api_iha jagatAm mahatAm ananta=

वृन्दम् न किञ्चन करोति न काश्चन_अपि ।

vRndam na kim.cana karoti na kAz.cana_api |
स्वात्मन्य्_अनस्त-मय.संविदि निर्विकारे

svAtmani_anasta-maya-saMvidi nirvikAre

त्यक्त~उदय.स्थिति.मति स्थित* एक* एव ॥३।५।२४॥

tyakta~udaya-sthiti-mati sthita* eka* eva ||3|5|24||

||

 

 

oॐm

 

FM.3.5

 

THE ROOT OF CREATION

 

RÂMA asked Vasishtha—

 

भगवन्, मुनि.शार्दूल, किम् इव_इह मनोभ्रमे ।

bhagavan, muni-zArdUla, kim iva_iha mana:bhrame |

विद्यते कथम् उत्पन्नम् मनोमायामयम् कुतः ॥३।५।१॥

vidyate katham utpannam mana:mAyA~Amayam kuta: ||3|5|1||

.

Lord.Bhagavan, Tiger among the Munis,

you can tell me all about Manas.Mind and its confusions:

if Mind is only mAyA.Illusion

then where has this magical illusion come.from

?

zArdUla.tiger manobhrama.mental.delusion

vidyate.is.known.to.be

utpanna  

manomAyA

Amaya

kuta:

.

*vlm.p.1. Râma said, "O chief of the sages, what is the cause that leads to our misconception of the mind? How it is produced, and what is the source of its illusion?

*vlm. ... what cause is it that leads to our misconception of the mind, how it is produced and what is the source of its illusion.

 

उत्पत्तिम् आदाव् इति मे समासेन वद प्रभो ।

utpattim Adau_iti me samAsena vada prabho |

प्रवक्ष्यसि ततः शिष्टम् वक्तव्यम् वदताम् वर ॥३।५।२॥

pravakSyasi tata: ziSTam vaktavyam vadatAm vara ||3|5|2||

.

How

does it happen

in the beginning

?

Tell me all about it, sir, best of orators:

afterward

you can explain whatever remains to be said

.

utpatti.m Adau.in.the.beginning iti.so/"thus" me.@ me

samAsena vada.tell prabho.sir\Milord |

pravakSyasi tatas.therefore/from.that

ziSTa.xx.m

vaktavya.xx.m

vadatAm.of.speakers hey vara.hey.best\boon

.

*vlm.p.2 Tell me sage, in brief, about the first production (of the mind), and then, O best of the eloquent, you may say what else there is to be said on the subject."

 

VASISHTHA responded—

 

महाप्रलय.सम्पत्ताव् असत्ताम् समुपागते ।

mahApralaya-sampattau_a.sattAm sam.upAgate |

अशेष.दृश्य.सर्ग.आदौ शान्तम् एव_अवशिष्यते ॥३।५।३॥

azeSa.dRzya-sarga.Adau zAntam eva_ava.ziSyate ||3|5|3||

.

In the Doomsday catastrophe

the entire perceived creation subsides into unreality

so that nothing but quiet remains

.

mahA.great.

pralaya.Doomsday.saMpatti.xx.au a.not.sattA.Realness.m whin

samupAgata.xx.e | azeSa.entire/whole.dRzya.percept/object.sarga.creation.Adau.in.the.beginning zAnta.quieted.m eva.indeed\only/very

avaziSyate.xx

.

*vlm.p.3 Vasishtha replied:—Incident to the universal dissolution, when all things are reduced to nothing, this infinity of visible objects remains in a state of calm and quiet before their creation.

 

आस्ते ऽन्.अस्तमितो भास्वान् अजो देवो निरामयः ।

Aste_an.astamita:_bhAsvAn aja:_deva:_nirAmaya: |

सर्वदा सर्व.कृत् सर्वः परमात्मा महेश्वरः ॥३।५।४॥

sarvadA sarva.kRt sarva: parama.AtmA mahezvara: ||3|5|4||

.

There is a sun that does not set, unborn, divine, taintless, formless,

everywhen everdoing everything, the SuperSelf, the mighty Lord

...

*jd. YV loves to make litanies! «nir.Amaya», the second term of this litany, is usually translated as "without.disease"; but Max Müller reads it as nir~A>mA³, non-upon>building, formlessness. this was a happy discovery, confirming my own belief. I think that the Poet means both. the devotional Poet would think of diseaselessness, while the Philosopher would understand «measurelessness».  

*vlm.p.4 There is only great God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} in existence, who is uncreated and without decay, who is the creator of all at all times, who is all in all and Supreme Soul of all, and who resembles the sun that never sets.

* Aste.is.existent an-.not-/un-.astamita.set/ceased/dead: bhAsvat.illuminating/sun/An aja.unborn: deva.God/deity: nirAmaya.diseaseless/healthy\formless: | sarvadA.always/everywhen sarva.all/every.kRt.do.making/do.maker sarva.all/every: paramAtma.SuperSelf mahezvara.great.Lord:

 

यतो वाचो निवर्तन्ते यो मुक्तैर् अवगम्यते ।

yata:_vAca:_nivartante ya:_muktai:_eva_avagamyate |

यस्य च_आत्मा:आदिकाः संज्ञाः कल्पिता न स्वभावजाः ॥३।५।५॥

yasya ca_AtmA~AdikA: saMjJA: kalpitA:_na svabhAva.jA: ||3|5|5||

.

...

from whom all words turn back

.

who is understood by the Free

.

for whom terms like 'the Self' are fashioned tho not innately present

...

yatas.from.which/whence vacas.speech/voice/word

nivartante.xx

yas.who/which by/with mukta.free(d).s.i: eva.indeed\only/very

avagamyate.xx |

yasya.of.which/whose ca.and/also AtmA.Âtmâ/self.

Adika.A: saMjJA: kalpitA:_na svabhAva.jA:

.

*vwv. Names such as "Self" are invented for the Absolute, from which words turn away (without defining it) and which is known by the liberated. They are not born from its inherent nature.

*vlm. He whom language fails to describe, and who is known to the liberated alone; who is termed the soul by fiction only, and not by his real nature (which is unknowable).

*Persp.p.50.There is no such thing as self apart from the Absolute Brahman. Names such as self are invented or imagined by us, because the Absolute Brahman is that Reality from which words turn away and which is only known by the liberated.

 

यः पुमान् संख्य.दृष्टीनाम् ब्रह्म वेदान्त.वादिनाम् ।

ya: pumAn saMkhya-dRSTInAm brahma vedAnta-vAdinAm |

विज्ञान.मात्रम् विज्ञान.विदाम् एकान्त.निर्मलम् ॥३।५।६॥

vijJAna-mAtram vijJAna-vidAm ekAnta-nirmalam ||3|5|6||

.

...

who is the one integrity

the Puman.Male of the samkhya

called Brahman by the vedAnta School

known as Vijnâna.Understanding by Vijnâna-Wits

:

an immaculate unity

.

ya: pumAn saMkhya-dRSTInAm brahma vedAnta-vAdinAm | vijJAna-mAtram

vijJAna-vidAm ekAnta-nirmalam

.

*vwv. ... the #sAMkhya philosophers, #brahman for the teachers of #vedAnta, mere #vijJAna (or intelligence) which is absolute and stainless, for the knowers of #vijJAna...

*vlm.3.5.6. Who is the prime Male of Sánkhya philosophers and the Brahma of Vedánta followers; who is the Intelligence of gnostics and who is wholly pure and apart from all (personalities).

 

यः शून्य.वादिनाम् शून्यो भासको यो ऽर्क.तेजसाम् ।

ya: zUnya-vAdinAm zUnya:_bhAsaka:_ya: arka-tejasAm |

वक्ता मन्ता ऋतम् भोक्ता द्रष्टा कर्ता सदा_एव सः ॥३।५।७॥

vaktA mantA Rtam bhoktA draSTA kartA sadA_eva sa: ||3|5|7||

.

...

who is called

the Shûnya.Void by the Voidist School

the Sun of the Heat.Energists

the Speaker

the Thinker

the Way

the Enjoyer

the Seer

the Doer

:

he is ever so

.

ya: zUnya-vAdinAm zUnya: bhAsaka:_ya: arka-tejasAm | vaktA mantA Rtam bhoktA

draSTA kartA sadA_eva sa:

.

*vlm. ... known as vacuum by vacuists, who is the enlightener of solar light, who is truth itself, and the power of speech and thought ant vision, and all action and passion for ever.

*vlm.p.7 He is known as Vacuum by vacuists, and the One who gives the sun its light. He is truth itself, the power of speech and thought ant vision, and all action and passion forever.

 

सन्न् अप्य् असद् यो जगति यो देहस्थो ऽपि दूरगः ।

san* api_asan ya:_jagati ya:_deha.stha: api dUra.ga: |

चित्.प्रकाशो ह्य् अयम् यस्माद् आलोक इव भास्वतः ॥३।५।८॥

cit-prakAza:_hi_ayam yasmAt_Aloka* iva bhAsvata: ||3|5|8||

.

...

tho being

who is not.being in this world

tho set in a body

remote from it

a Concious.projection is this

from which

there is light like the sun's

...

san* api_asan ya:_jagati ya:_deha.stha: api dUra.ga: | cit-prakAza:_hi_ayam yasmAt

Aloka* iva bhAsvata:

.

*vwv.1206/3.5.8. It is that which is nonexistent in the world though existing, which is far removed though abiding in the body, and from which (arises) this light of consciousness, as light from the sun.

*vlm.3.5.8. Who though ever existent everywhere appears as inexistent to the world, and though situated in all bodies, seems to be far from them. He is the enlightener of our understanding as the solar light (of the world).

*sv.3.5.6-8 He is, yet he is not realised by the world; he is within the body, too, yet he is far.

*vlm.p.8 He is who, though ever existent everywhere, appears as nonexistent to the world, and though situated in all bodies, seems to be far from them. He is the Enlightener of our understanding, like the light of the sun to the world.

 

यस्माद् विष्ण्व्:आदयो देवाः सूर्याद् इव मरीचयः ।

yasmAt_viSNu~Adaya:_devA: sUryAt_iva marIcaya: |

यस्माज् जगन्त्य् अनन्तानि बुद्बुदा जलधेर् इव ॥३।५।९॥

yasmAt_jaganti_anantAni budbudA* jala.dhe:_iva ||3|5|9||

.

...

from which

Vishnu the Pervader

and all the gods

shine like sunbeams

and

all the worlds

in all their number

are mere bubbles bursting in a sea

.

yasmAt_viSNu~Adaya:_devA: sUryAt_iva marIcaya: | yasmAt_jaganti_anantAni budbudA:_jala.dhe:_iva

.

*vlm.p.9 It is He from whom the gods Vishnu and others are produced, like solar rays from the sun, and from whom infinite worlds have come into existence like bubbles of the sea.

 

यम् यान्ति दृश्य.वृन्दानि पयांसि_इव महार्णवम् ।

yam yAnti dRzya-vRndAni payAMsi_iva mahArNavam |

य आत्मानम् पदार्थम् च प्रकाशयति दीपवत् ॥३।५।१०॥

ya* AtmAnam padArtham ca prakAzayati dIpavat ||3|5|10||

.

to it

the many Percepts return

as water to the sea

&

it lights like a lamp the Self and its "I"dentity

.

yam yAnti dRzya-vRndAni payAMsi_iva mahArNavam | ya* AtmAnam padArtham ca

prakAzayati dIpavat

*vwv. 1208/3.5.10. It is that towards which multitudes of visible objects proceed like waters toward the great ocean and which illuminates the object as well as the self like a lamp.

*vlm.3.5.10. Unto whom these multitudes of visible creations return as the waters of the earth to the sea, and who like a lamp enlightens the souls and bodies (of all immaterial and material beings).

 

य आकाशे शरीरे च दृषत्स्व् अप्सु लतासु च ।

ya* AkAze zarIre ca dRSatsu_apsu latAsu ca |

पांसुष्व्_अद्रिषु वातेषु पातालेषु च संस्थितः ॥३।५।११॥

pAMsuSu_adriSu vAteSu pAtAleSu ca saMsthita: ||3|5|11||
.

...

which is

in Space and in the body,

in stones, in waters, & in vines,

in dust, in mountains, in the winds

(and in Pâtâla.Netherworld as well)

...

ya: AkAze zarIre ca dRSatsu_apsu latAsu ca | pAMsuSu_adriSu vAteSu pAtAleSu ca saMsthita:

.

*vlm.p.11 He is present alike in heaven, in earth, and in the nether worlds, who abides equally in all bodies whether of the mineral, vegetable or animal. He resides alike in each particle of dust as in the high and huge mountain ranges, and He rides as swiftly on the wings of winds as He sleeps in the depths of the earth.

 

यः प्लावयति संरब्धम् पुर्यष्टकम् इतस् ततः ।

ya: plAvayati saMrabdham puryaSTakam ita:_tata: |

येन मूकीकृता मूढाः शिला ध्यानम् इवास्थिताः ॥३।५।१२॥

yena mUkI.kRtA* mUDhA: zilA* dhyAnam iva_ÂsthitA: ||3|5|12||

.

who flitters about here and there

as the stirring puryaSTaka.Octagon

by whom the foolish are made dumb,

as.if in the Stone Dhyâna state

.

ya: plAvayati saMrabdham puryaSTakam ita:_tata: | yena mUkI.kRtA* mUDhA:

zilA* dhyAnam iva_ÂsthitA:

.

*The subtle body, a 'city (puri) with eight (aSTaka) gates', the five tanmAtra Elemental modea of That, and three anta:kAraNa Controls, also called the Âti.vâhika Traveler body.

*AS. The AB commentary takes saMrabdham as an adjective of puryaSTakam meaning actively engaged. *jd: But everywhere else in our text the subtle body is meant.

*AS. It goes thus: By whom the stones are made silent, as.if in deep meditation. Thus, he is credited for the silent state of the inanimate world as well as the active state of the  live world.

*sv.3.5.12. He ordains the characteristic nature of every created thing.

*vlm.p.12 He appoints the eight internal and external organs of sense and action to their several functions, and He has made dull and dumb creatures as inert as stones and mute as if they sitting in meditation.

*vlm.3.5.12. He who appoints the eight internal and external organs (Puryashtakas) of sense and action to their several functions; and who has made the dull and dumb creatures as inert as stones, and as mute as they are sitting in their meditative mood.

*jd. "puryaSTakam" anta:karaNa-trayam tanmAtra-paJcakam iti-svarUpam puryaSTakam || bhAskarakaNTha, mokSopAya-TIkA. 'the town with eight gates', "the subtle body .. (five tanmAtras, ahaMkAra, buddhi, and manas)."   Dasgupta, Hist. of Indian Philosophy. He gives an entire chapter to YV (only the first book is available online just now, 2011 C.E.--the YV chapter is in, I think, Book 3 ??? (-- accessible through a University library). . Highly recommended. You seem to share VLM's idea of "organs"-but it is not clear which paJcaka he means, or how manas, buddhi and ahaMkAra are Organs, rather than Operators.).

 

व्योम येन कृतम् शून्यम् शैला येन घनी.कृताः ।

vyoma yena kRtam zUnyam zailA* yena ghanI.kRtA: |

आपो द्रुताः कृता येन दीप्तो यस्य वशो रविः ॥३।५।१३॥

Apa:_drutA: kRtA* yena dIpta:_yasya vaza:_ravi: ||3|5|13||

. 
...

by whom

the sky was made empty

by whom

the mountains were made solid

by whom

the waters were made flowing;

of whom

the radiant power is the sun

.

vyoma yena kRtam zUnyam zailA* yena ghanI.kRtA: | Apa:_drutA: kRtA* yena

dIpta:_yasya vaza:_ravi:

.

*vwv. 1210/3.5.13. It is that by which the sky is made empty, mountains are made hard, waters are made to move swiftly, and under the control of which the sun has light.

*vlm.3.5.13. He who has filled the skies with vacuity and the rocks with solidity; who has dissolved the waters to fluidity, and concentrated all light and heat in the sun.

 

प्रसरन्ति यतश् चित्राः संसार.असार.वृष्टयः ।

prasaranti yata:_citrA: saMsAra~asAra-vRSTaya: |

अक्षय.अमृत.सम्पूर्णाद् अम्भोदाद् इव वृष्टयः ॥३।५।१४॥

akSaya~amRta-sampUrNAt_ambhodAt_iva vRSTaya: ||3|5|14||

.

from which

the awesome thunderstorms of the Samsâra.Convolution stream forth

as.if

an endless shower of nectar

poured

out of an overflowing cloud

.

prasaranti yata:_citrA: saMsAra~asAra-vRSTaya: | akSaya~amRta-sampUrNAt

ambhodAt_iva vRSTaya:

*vwv.1211/3.5.14. It is that from which flow forth various worthless sights of worlds, like rains from a cloud full of imperishable nectar. [sphuranti zikarA yasmAd.... y1001.003]

*vlm.3.5.14. He who has spread these wonderful scenes of the world, as the clouds sprinkle the charming showers of rain; both as endless and incessant, as they are charming and dulceate to sight.

 

आविर्.भाव.तिरो.भाव=मयास् त्रि.भुवन_ऊर्मयः ।

Avir.bhAva-tira:bhAva=mayA:_tri.bhuvana_Urmaya: |

स्फुरन्त्य् अतितते यस्मिन् मराव् इव मरीचयः ॥३।५।१५॥

sphuranti_atitate yasmin marau_iva marIcaya: ||3|5|15||

.

surging & subsiding

waves upon waves of existence in the three worlds are manifest

afar & about

like desert dust in a mirage

.

Avir.bhAva-tira:bhAva=mayA: tri.bhuvana_Urmaya: | sphuranti_atitate yasmin

marau_iva marIcaya: |

.

*vlm.p.15 It is He who causes the appearance and disappearance of worlds in the sphere of His infinity, like waves in the ocean, and in whom these phenomena rise and set like the running sands of the desert.

 

नाश.रूपो विनाश.आत्मा यो ऽन्तःस्थः सर्व.जन्तुषु।

nAza.rUpa:_vinAza.AtmA ya: anta:stha: sarva.jantuSu |

गुप्तो यो ऽप्य् अतिरिक्तो ऽपि सर्व.भावेषु संस्थितः ॥३।५।१६॥

gupta:_ya: api_ati.rikta: api sarva.bhAveSu saMsthita: ||3|5|16||

.

the indestructible Self assuming the form of destruction

who sits within all the beings

who is hidden

within

yet apart

settled in all the beings

.

nAza.rUpa:_vinAza.AtmA ya: anta:stha: sarva.jantuSu | gupta:_ya: api_ati.rikta: api

sarva.bhAveSu saMsthita:

.

*vwv. 1213/3.5.16. It is that which exists in all creatures, of undecaying nature, (yet) having the appearance of destruction. Though unequalled and hidden (or invisible), it is existing in all beings.

*vlm.3.5.16. His spirit the indestructible soul, resides as the germ of decay and destruction in the interior (vitals) of animals. It is as minute as to lie hid jn the body, and as magnified as to fill all existence.

*sv.3.5.16-20 His form (the world) vanishes, but his self is unchanging. He dwells in all. He is hidden and he overflows.

 

प्रकृति.व्रततिर् व्योम्नि जाता ब्रह्माण्ड.सत्फला ।

prakRti-vratati:_vyomni jAtA brahmANDa-satphalA |

चित्त.मूल.इन्द्रिय.दला येन नृत्यति वायुना ॥३।५।१७॥

citta-mUla-indriya-dalA yena nRtyati vAyunA ||3|5|17||

.

it is

the vine of primal Prakrti

the elements risen in space

whose fruit is what is So

.

it's the wind in which the fragments of Affection dance

.

prakRti-vratati:_vyomni jAtA brahmANDa-satphalA | citta-mUla-indriya-dalA

yena nRtyati vAyunA

.

*VA. ... vine of materiality ....

*vlm. His nature (Prakriti) spreads herself like a magic creeper (máyá lata) all over the space of vacuity, and produces the fair fruit in the form of the mundane egg (Brahmánda); while the outward organs of bodies, resembling the branches of this plant, keep dancing about the stem (the intelligent soul), shaken by the breeze of life which is everfleeting.

 

यश् चिन्.मणि: प्रकचति प्रति.देह.समुद्गके ।

ya:_cit-maNi: pra.kacati prati-deha-samudgake |

यस्मिन्न् इन्दौ स्फुरन्त्य् एता जगज्.जाल.मरीचयः ॥३।५।१८॥

yasmin*_indau sphuranti_etA* jagat-jAla-marIcaya: ||3|5|18||

.

it is

the  jewel of Consciousness

hidden within the body-treasure.chest

.

it is

the moon

in whose light mirages sparkle within this network of worlds

.

*vlm.p.18 It is He who shines as the gem of intelligence in the heart of the human body, and it is He from whom the luminous orbs constituting the universe continually derive their luster.

 

प्रशान्ते चिद्.घने यस्मिन् स्फुरन्त्य् अमृत.वर्षिणि ।

prazAnte cit.ghane yasmin sphuranti_amRta-varSiNi |

धाराजलानि भूतानि सृष्टयस् तडितः स्फुटाः ॥३।५।१९॥

dhArA.jalAni bhUtAni sRSTaya:_taDita: sphuTA: ||3|5|19||

.

whose cloud of Consciousness

from calm

flashes its lightning

to release a nectarine rain of beings

.

prazAnte cid.ghane yasmin sphuranti_amRta-varSiNi | dhArA.jalAni bhUtAni sRSTaya:_taDita: sphuTA:

.

*vlm.3.5.19. It is that colossus of intelligence, which like a cloud sheds ambrosial draughts of delight to soothe our souls, and showers forth innumerable beings as rain drops on all sides. It bursts into incessant flashes showing the prospects of repeated creations which are as (momentary as) flashes of lightenings.

*VA. From the calm cloud of consciousness it pours down the nectarine shower of multitude of beings rains and in flashes of lightening creates creations.

*AS. ... "creates creation". The living beings are compared to the rains and the material worlds are compared to the lightening while the downpour happens. This further clarifies the unreality of the material world, like lightening it is visible, but transient!

 

चमत्.कुर्वन्ति वस्तूनि यद् आलोकतया मिथः ।

camat.kurvanti vastUni yat_AlokatayA mitha: |

असज्.जातम् असद् येन येन सत् सत्त्वम् आगतम् ॥३।५।२०॥

asat-jAtam asat_yena yena sat sattvam Agatam ||3|5|20||

. 
The magic of its light

makes

delusive substantiality

born of the unreal

whereby

the real comes to reality

.

camat.kurvanti vastUni yat_AlokatayA mitha: | asat-jAtam asat_yena yena sat sattvam Agatam

.

*vlm.3.5.20. It is his wondrous light which displays the worlds to our wondering sight; and it is from his entity that both what is real and unreal, have derived their reality and unreality.

 

चलति_इदम् अनिच्छस्य कायो यो यस्य संनिधौ ।

calati_idam anicchasya kAya:_ya:_yasya saMnidhau |

जडम् परमरक्तस्य शान्तम् आत्मनि तिष्ठतः ॥३।५।२१॥

jaDam parama-raktasya zAntam Atmani tiSThata: ||3|5|21||

.
it is

the body that is stirred spontaneously

and in whose unattached presence, still, perfect, and peaceful,

it rests in itSelf

.

calati_idam anicchasya

kAyo yo – the body which -

yasya

in saMnidhi.Connexion/nearness-au - 

jaDam parama-raktasya

zAntam Atmani tiSThata: |

.

*vlm.p.21 The unconscious and ungodly soul turns to the attractions of others against its own purpose, while the tranquil soul rests in itself.

*sv.3.5.21 By his mere presence, this apparently inert material world and its inhabitants are ever active.

*VA. In his presence the inert undesirous by itself body moves, while he himself stays in highest blissful peace in himself.

*AS. The body, though very inanimate (param jadam) becomes active (calati) in the presence of the peaceful one without desires who is completely stable in himself.

*jd. This reading would require a-rakta.
*AS. The AB commentary finds a grammatical justification for jaDam being neuter even though modifying the masc. kAya.

*AB. ... param atyantam jaDam api calati ....  

 

नियतिर् देश.कालौ च चलनम् स्पन्दनम् क्रिया ।

niyati:_deza-kAlau ca calanam spandanam kriyA |

इति येन गताः सत्ताम् सर्व.सत्ता_अतिगामिना ॥३।५।२२॥

iti yena gatA: sattAm sarva.sattA_ati.gAminA ||3|5|22||

. 
Destiny,

Place.Time,

Motion,

Vibrant Activity

:

through its pervading the all-Suchness

these enter the Suchness

.

niyati.Destiny:_deza.place-kAla.time.u ca.too

calana.motion/stirring-m spandana.x-m kriyA.x- |

iti yena gatA: sattAm

sarva.sattA_ati.gAminA

.

*vwv. 1215/3.5.22. It is that (Reality) transcending all entities, by which restraint (or regularity), space and time, movement, vibration and action have come into being.

*vlm.3.5.22. He who transcends all existences, and by whom all existent beings arc bound to their destined actions in their proper times and places, and also to their free actions and motions and exertions of all kinds.

*VA. He is all-pervading Existence, in whom notions of destiny, place, time, movement and activity exist.

*AS. ... they come into existence because of him (yena sattAm gatAH) ... one who is beyond all temporary existences described in the earlier parts of the verse.

*sv.3.22-24 Because of his omnipresent omnipotent omniscience, his very thoughts materialise. Destiny, Place-Time, Motion, Vibration, Activity—through him, pervading the all-Suchness, such notions enter the Suchness.

 

शुद्ध.संविन्.मयत्वाद् यः खम् भवेद् व्योम.चिन्तया ।

zuddha-saMvit-mayatvAt_ya: kham bhavet_vyoma-cintayA |

पदार्थ.चिन्तया_अर्थत्वम् इव तिष्ठत्य् अधिष्ठितः ॥३।५।२३॥

padArtha-cintayA_arthatvam iva tiSThaty_adhiSThita: ||3|5|23||

.

who is

pure Samvit.Awareness

who is

Space that becomes the spacious sky

just as

a word in Consciousness becomes a thing

so

he conceives and controls

.

*vlm.p.23 It is He who from His personality of pure consciousness (cit, cosmic consciousness), became of the form of emptiness, then by means of His empty mind and empty thoughts filled it with substances, wherein His soul was to reside, and whereon His spirit had to preside.

*AS. Being pure consciousness, he may become the space (kham bhavet)  by thinking space (vyomacintayA)  and acquires the apparent appearance (arthatvam iva) of  various objects by thinking them (padArthacintayA) , so he stays  (tiSThati) firm within himself (adhiSThita:).
*sv.3.22-24 Because of his omnipresent omnipotent omniscience, his very thoughts materialise.

 

कुर्वन्.न् अपि_इह जगताम् महताम् अनन्त=

kurvan api_iha jagatAm mahatAm ananta=

वृन्दम् न किञ्चन करोति न काश्चन_अपि ।

vRndam na kim.cana karoti na kAz.cana_api |
स्वात्मन्य्_अनस्त-मय.संविदि निर्विकारे

svAtmani_anasta-maya-saMvidi nirvikAre

त्यक्त~उदय.स्थिति.मति स्थित* एक* एव ॥३।५।२४॥

tyakta~udaya-sthiti-mati sthita* eka* eva ||3|5|24||

.

thus,

—making here the infinite multitude of the worlds—

he makes nothing

—not anything at all—

rests in himSelf

in a never-setting saMvit Awareness

foregoing the arising of mentation

:

his state is only

One

.

kurvan api_iha jagatAm mahatAm ananta-vRndam na kim.cana karoti na kAz.cana_api | svAtmani_anasta-maya-saMvidi nirvikAre tyakta~udaya-sthiti-mati sthita* eka* eva

.

*var. TPD ahanta-vRnda

*vlm.3.5.24. Having thus made the infinite hosts of worlds in the immense sphere of the universe, he is yet neither the agent of any action nor the author of any act in it; but remains ever the same as the sole one alone, in his unchangeable and unimpairing state of self-consciousness, and without any fluctuation, evolution or inhesion of himself, as he is quite unconcerned with the world.

 

 

.

oॐm

.

 

FM3006 THE BETTER REMEDY 1.AP05 .z22

https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....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

http://goo.gl/k3hRBX  

[Jiva Das]

FM3004 ABOUT THIS BOOK OF UTPATTI ORIGIN 1.AP01-03 .z80

https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0

FM.3.1-FM.3.49...

https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0



FM.3.4 ABOUT THIS BOOK OF UTPATTI ORIGIN

kathayati_evam udyAma.vacane muni*.*nAyake |

श्रोतुम् एक.रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥

zrotum eka.rase jAte jane maunam upasthite ||3|4|1||

.

so

he tells it, vasiSTha, that Prince of munis

:

he speaks with upliftet voice

while the people

in their unity

are seated in one.pointed Silence

.

kathayat.telling/describing*.*i_evam.so *.*
udyAma.striving.after/perseverant.vacana.voice*.*e *.* muni.silent.Muni*.*
nAyaka.leader/guide*.*e *.* zrotum.to.hear *.* ekarasa.one.pleasured*.*e
jAta.born/produced*.*e jana.x*.*e mauna.Quiet.m
upasthita.approach/standing.near*.*e

.

*vlm.p.1. vAlmIki describes:—While Vasishtha, the leading sage, was
speaking without interruption, the entire assembly was intent upon
listening to him with a fixed tone and tenor of their minds.

**ASatthaye.* ekarasa is used to describe their total attention, the speech

being their only rasa object of enjoyment!



शान्तेषु किङ्‍किणी.जाल.रवेषु स्पन्दनं विना ।

zAnteSu kiGkiNI*.*jAla.raveSu spandanam vinA |

पञ्जर.अन्तर.हारीत.शुकेष्व् अप्य् अस्त.केलिषु ॥३।४।२॥

paJjara.antara.hArIta.zukeSu_api_asta.keliSu ||3|4|2||

.

the tinkling & jingling of the ankle*.*bells of the women

is

stilled

and the parrots no longer squawk and sport in their cages

.

whin zAnta.quiet*.*s*.*eSu

whin kiGkiNI.little.bell*.*jAla.net/web*.*rava.howl/song.s*.*.eSu

thm spandana.vibration.m vinA.without *.*

whin paJjara.cage\skeleton.antara.different*.*hArIta.thief\pigeon*.*
zuka.parrot.s*.*eSu *.* api.even/tho *.* whin asta.left.off\home*.*keli.s*.*Su

|

*vlm. The string of bells that warriors tie to their waists ceased to
jingle. Everyone was motionless. Even the parrots in their cages ceased to
warble or flutter.



सु.विस्मृत.विलासासु स्थितासु ललनास्व्_अपि ।

su.vismRta.vilAsAsu sthitAsu lalanAsu_api |

चित्र.भित्ताव् इव न्यस्ते समस्ते राज.सद्मनि ॥३।४।३॥

citra.bhittau_iva ni.aste sam.aste rAja.sadmani ||3|4|3||

.

even the flirting boys and girls have given.up up their games

:

they have grown still as the figures carved in the royal.palace*.*wall

.

whin su.good/very.vismRta.forgotten.vilAsa.play/sport*.*.Asu
sthita.situate/set.s.Asu lalana.sporting/wanton.s.Asu api.even/tho

whin citra.picture*.*x.bhitti.wall.au iva.like/as.if*.* nyasta.inserted*.*e
*.* whin samasta.all/whole*.*.e rAja.royal*.*sadma.house*.*ni

.

*vlm.3 The ladies forgot their dalliance and remained quietly attentive to
the lecture. Everyone in the royal hall was fixed in attention as if they
were paintings and statues.



मुहूर्त.शेषम् अभवद् दिवसं मधुरातपम् ।

muhUrta.zeSam abhavat_divasam madhura.Atapam |

व्यवहारा रविकरैः सह तानवम् आययु: ॥३।४।४॥

vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||

.

only an hour of pleasant warmth remains,

and

the business of the day along with the sunbea*Ms*

together

has begun to dwindle

.

muhUrta.hour/while*.*zeSa.remaining.m abhavat.there.was/happened *.*
divasa.day.m madhura.sweet/pleasant.atapa.heat/painful.m

vyavahAra.daily/business.es.a: *.* w thm ravi.sun*.*kara.making*.*i:
saha.together.with*.* tAnava.thin/meagreness*.*.m *.* Ayayus.they.came.to

.

*vlm.p.4 Only an hour remained before the closing of the day and the sunbea

*Ms* became agreeable to all. The busy bustle of the world was dwindling

away with the glimmering light of the setting sun.

ववुर् उत्फुल्ल.कमल.प्रकर.आमोद.मांसलाः ।

vavu:_utphulla.kamala.prakara.Amoda.mAMsalA: |

वायवो मधुर.स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥

vAyava:_madhura.spandA: zravaNa.Artham iva_AgatA: ||3|4|5||

.

vavu: *.* they blow *.*

utphulla.blossoming/swollen*.*kamala.white.lotus.prakara.manner/way.amoda.gladdening/fragrant.mAMsala.fleshy/bulky.a:
|

vAyava: *.* the winds *.*

madhura.spandA: *.* softly moving *.*

zravaNa.Artham iva_AgatA: *.* as.if coming to hear his words.

the breezes blow.about

bearing the sweet aroma of the crowds of lotus*.*blosso*Ms*,

as.if they too are anxious to hear his words

.

*vlm.5. The beds of full*.*blown lotuses exhaled their fragrance all

around, and soft breezes were playing about, as if to attend the audience.

श्रुतं चिन्तयितुं भानुर् इव_अहो.रचना.भ्रमम् ।

zrutam cintayitum bhAnu:_iva_aho*.*racanAbhramam |

तत्याज एकान्तम् अगमच् छून्यम् अस्त*.*गिरेस् तटम् ॥३।४।६॥

tatyAja_ekAntam agamat_zUnyam asta.gire:_taTam ||3|4|6||

.

the sun,

as.if to reflect on what he had heard,

has ended his daily journey, and stopped

on a solitary mountain*.*top

.

zruta.heard.m cintayitum.to.conceive *.* bhAnu.sun*.*: iva.like/as.if*.*
aho.day*.*racana.arrangement/composition.a.@*.*bhrama.confusion/error.m

tatyAja.abandoned *.* ekAnta.solitary.m agamat.went.to*.* zUnya.empty.m
asta.left.off\home*.*.giri.mountain*.*.e: tata.extended.m

.

*vlm. The sun glided away from his daily course and advanced to the top of
the solitary mountain where it set, as if he meant to reflect on all that
he had heard.



उत्तस्थुर् मिहिक.आरम्भ.समता वन.भूमिषु ।

uttasthu:_mihika.Arambha.samatA vana.bhUmiSu |

विज्ञान.श्रवणाद् अन्तः शीतलाः शान्तता इव ॥३।४।७॥

vijJAna.zravaNAt_anta: zItalA: zAntatA iva ||3|4|7||

.

uttasthu: *.* they rose.up *.*
mihika.frost/mist.arambha.undertaking/beginning*.*samatA.sameness/equality
*.* like the onset of fog *.* vana.forest*.*bhUmi.land*.*Su – in the
forest.lands *.* vijJAna.learning/understanding*.*zravaNa.hearing.at_anta:
*.* after hearing all this learning *.* zItala.cold/unfeeling.a:
zAntatA.quietness.a iva

.

so

the people arose

like fog rising in the forest*.*lands

.

after hearing all this learning

they felt cooled by peace

.

*vlm.7. the shades of night began to cover the landscape, and the frost to

overspread the forest*.*lands; as.if they were cooled by the cooling

lectures on philosophy.



बभूवुर् अल्प.संचारा जना दशासु दिक्ष्व्_अपि ।

babhUvu*:_a*lpa.saMcArA: janA: dazAsu dikSu_api |

सावधानतया श्रोतुम् इव संत्यक्त*.*चेष्टिताः ॥३।४।८॥

sa.avadhAnatayA zrotum iva saMtyakta.ceSTitA: ||3|4|8||

.

all around

there was little stirring among the people

:

they have listened so attentively

they seem

paralyzed

.

babhUvus.there.became *.* alpa.little*.*saMcAra.course/transit.a.A:
jana.person/folk.s.a:

whin dazA.s*.*su whin thm dik.direction.s*.*Su api.even/tho

by/with sAvadhAna.attentive/careful*.*tA.ness.ayA zrotum.to.hear *.*
iva.like/as.if*.* saMtyakta.abated/abandoned.ceSTita.action/exertion.A:

.

**ASatthaye.*people all around(dazasu dikSu) became less active

(alpasaMcArA), as.if they had stopped all actions so they could listen!

*vlm. Now people failed to gather in all directions, as if they had availed

the*Ms*elves of the sage’s instructions to abate the fervor of their

exertions.



छाया दीर्घत्वम् आजग्मुर् वासिष्ठम् वचन.क्रमम् ।

chAyA dIrghatvam Ajagmu:_vAsiSTham vacana.kramam |

इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ*.*कंधारा: ॥३।४।९॥

iva zrotum azeSANAm vastUnAm dIrgha.kandharA: ||3|4|9||

.

the

shadows

grow

long

as

the

necks

of

the

assembly

stretch

to

hear

every word that is uttered there

.

vlm. All objects on earth cast their lengthened shadows, as if they were
stretching their necks to hear Vasishtha preaching.

chAya.shade/shadow*.* dIrgha.long*.*tvam.ity Ajagmus.they.came*.*
vAsiSTha.Vasishtha's.m *.* vacana.voice/words*.*.krama.order/process*.*.m
iva zrotum.to.hear *.* *.* a.non*.*.zeSa.remaining*.*.ANAm
vastu.substance/reality*.*.UnAm dIrgha.long*.*.kaMdhara.head/neck.a:

प्रतीहारः पुरः प्रह्वो भूत्वा आह वसुधा.अधिपम् ।

pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |

देव स्नान.द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥

deva, snAna.dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||

.

now

the palace doorkeeper bowed low before the EarthLord

.

he said

:

"Divinity, the hour for evening worship will soon be done."

.

*vlm. Then the chamberlain humbly advanced to the monarch of the earth and
begged to inform him that the time for the rituals of evening washing and
service was about to expire.

pratIhAra.chamberlain/Doorkeeper*.*: of the purcity.a: prahva.bowing*.*:
bhUtvA.having.become *.* Aha.said *.* to the
vasudhA.country.adhipa.ruler/governor.m *.* deva.God\hey Divinity, *.* whin
the snAna.Bath*.*.dvija.Twiceborn.arcA.rite*.*s.asu kAla.time*.*:
vyatigata.passed.by/elapsed*..*: bhRzam.constantly/exceedingly

ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।

tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |

अद्य तावन् महाराज श्रुतम् एतावद् अस्तु व: ॥३।४।११॥

adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||

.

then Lord Vasishtha the Plentiful

lowered

his mellifluous voice

:

"That's all,

that's enough for you today, Your Majesty, what you have heard

.

.

*vlm. Upon this, sage Vasishtha stopped his sweet speech and said, "Let
what has been said, mighty king, be all for this day. I will resume my
lecture and speak of other things tomorrow."

tatas.thence, @that *.* vasiSTha.Vasishtha the Plentiful*.*: bhagavAn.the
Lord.Bhagavân *.* saMhRtya.having.withdrawn *.* madhura.sweet/pleasant*.*.Am
gir.speech/voice.am | adya.now *.* tAvat.that.much *.* hey
mahArAja.Great.King *.* zruta.heard*.*.m etAvat.this.much *.*
astu.let.hit.be *.* vas.for.you

प्रातर् अन्यद् वदिष्यामि इत्य् उक्त्वा मौनवान् अभुत् ।

prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |

इत्य् आकर्ण्य एवम् अस्तु उक्त्वा भूपतिर् भूति.वृद्धये ॥३।४।१२॥

iti_AkarNya_evam astu_uktvA bhUpati:_bhUti.vRddhaye ||3|4|12||

.

.

"Tomorrow I'll speak further"

the Muni said

&

grew silent

:

hearing this

"So be it"

the EarthLord of earth's wealth replied

and rose

.

*prAtar.tomorrow *.* anyat.another *.* vadiSyAmi.I.will.say *.* iti.so *.*
uktvA.having.said *.* mauna.Quiet*.*.vAn.like *.* abhut.he.was iti.so
AkarNya.having.given.ear *.* evam.so *.* astu.let.hit.be uktvA.having.said
*.* bhUpati.EarthLord*.*: *.* bhUti.vRddhi.aye

पुष्प.पाद्य.आर्य.सन्मान.दक्षिण.आदान.पूजया ।

puSpa.pAdya.Arya.sanmAna.dakSiNa.AdAna.pUjayA |

स=देवर्षि.मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥

sa=devarSi.munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||

.

with flowers

&

footwashing

&

honors

&

gifts

&

feasting

he honored all the divine Rshis, Munis, and Brâhmanas

reverentially

.

by/with puSpa.flower/blossom.

pAdya.Arya.sanmAna.

dakSiNa.to the south.

AdAna.pUja.yA thm sa.with=devarSi.

muni.Munis.In

vipra.s.An pUjayAm.Asa.he.has sAdaram

.

*vlm.13. For his own good he honored the godly sage and the other seers and
brAhmaNas with due respects and offerings of flowers, water, worthy
honorary gift rewards, fees, gifts and homage.



अथ उत्तस्थौ सभा सर्वा स=राज.मुनि.मण्डला ।

atha* uttasthau sabhA sarvA sa=rAja.muni.maNDalA |

मण्डल.आकीर्ण.रत्न.ओघ.परिवेष.आवृत.आनना ॥३।४।१४॥

maNDala.AkIrNa.ratna*ogha.pariveSa.AvRta.AnanA ||3|4|14||

.

and then the entire assembly arose

:

the Râjâ

surrounded by Munis

(their faces shone around him like a circlet of rare ge*Ms*)

.

atha.next/then

uttasthau

sabhA.hall/court/Assembly sarva.all/every.A sa.with=

rAja.

muni.Muni.maNDala.sphere/domain.A
maNDala.sphere/domain.AkIrNa.ratna.jewel.ogha.flood\many.

pariveSa.AvRta.Anana.A

.

*vlm.14 Then rose the entire assembly with the king and the sages. The ge

*Ms* and jewels that decked princes and people shed their luster on the

faces of all.



परस्पर.अङ्ग.संघट्ट.रणत्.केयूर.कङ्कणा ।

paraspara.aGga.saMghaTTa.raNat*.*keyUra.kaGkaNA |

हार.भाराहृत.स्वर्ण.पट्टा.भा.उरु.स्तन.अन्तरा ॥३।४।१५॥

hAra.bhArAhRta.svarNa.paTTA.bhA.uru*.*stana.antarA ||3|4|15||

.

bracelets and bangles clanged as.if in battle with each other

and golden ornaments (beautiful burdens!) were borne

between broad breasts

.

paraspara.aGga.truly/in.fact\body .

saMghaTTa.raNat.keyUra.arm.bracelet.

kaGkaNa.A hAra.bhAra.Ahrta.tsken/eatem.svarNa.gold.

paTTA.bhA.uru.spacious/wide/free.

stana.antara.within/inner.A

.

*vlm. There was a commingled tinkling of bracelets and armlets as the
throng mingled in their exit, mixed with the flashes of the necklaces and
brocades that decorated their bodies.

शेखर.उत्सङ्ग.विश्रांत.प्रबुद्ध.मधुप.स्वनैः ।

zekhara.utsaGga.vizrAMta.prabuddha.madhupa.svanai: |

स.घुंघुम.शिरो.भारा वदद्भिर् इव मूर्ध*.*जैः ॥३।४।१६॥

sa.ghuMghuma.zira:*.*bhArA* vadadbhi:_iva mUrdha.jai: ||3|4|16||

.

and other jewels resounded

with a buzzing hum

like some aroused honeybees,

as they softly browsed the ladies' hair

.

by/with zekhara.utsaGga.vizrAMta.prabuddha.madhupa.svana.i: |
sa.with.ghuMghuma.humming.zira.head\peak:bhAra.A* vadad.bhi: iva.like/as.if
mUrdha.ja.born.i:

.

*vlm.16 The jewels attached to the tufts and crests of hair on the tops of
their heads emitted a jingling sound resembling the humming of bees amidst
their flowery braids.



काञ्चन.आभरण.उद्द्योत.कनकी.कृत.दिङ्.मुखाः ।

kAJcana.AbharaNa.uddyota.kanakI.kRta.dik.mukhA: |

बुद्धि.स्थ.मुनि.वाग्.अर्थ.संशांत.इन्द्रिय.वृत्तयः ॥३।४।१७॥

buddhi.stha.muni.vAk.artha.saMzAnta.indriya.vRttaya: ||3|4|17||

.

glittering golden ornaments

reflected

in the darkened sky

:

the words of the muni

reflected

in their passionate senses

.

kAJcana.gold/golden.AbharaNa.ornament/decoration.uddyota.flashing.out\splendor
kanakIkR.gild/make.gold.ta.ed.dik.direction/quarter.mukha.mouth.face/entrance.A:
buddhi.Intellect.stha.standing/situate.muni.Muni.vAk.artha.meaning/thing\wealth\politics.saMzAnta.quite.quieted.indriya.sense.organ.vRtti.existence/livelihood/conduct/behavior(esp.

good)/usage/(verbal)function.s.aya:

.

*vlm.17. the face of the sky on all sides, that shone with a purple hue
reflected by the golden ornaments on their persons, seemed as it was
pleased with the wise sayings and sense of the sage.

जग्मुर् नभश्चरा व्योम भू.चरा भूमि.मण्डलम् ।

jagmu:_nabhaz.carA* vyoma bhU.carA* bhUmi.maNDalam |

चक्रुर् दिन.समाचारं सर्वे ते स्वेषु सद्मसु ॥३।४।१८॥

cakru:_dina.sam.AcAram sarve te sveSu sadmasu ||3|4|18||

.

the SkyRovers returned into the sky,

the EarthRovers unto the wide world,

gone.to their daily business,

each in his own domain

.

jagmu:_nabhaz.carA* vyoma

bhU.carA* bhUmi.maNDalam

cakru:_dina.sam.AcAram

sarve te sveSu sadmasu

*vlm. the aerial visitants.and the earthly guests .

*vlm.p.18 Celestial visitors vanished into the air and earthly guests
retired to their homes on earth where they performed their evening rituals.



एतस्मिन्न् अन्तरे श्यामा यामिनी संदृश्यत ।

etasmin*_antare zyAmA yAminI samadRzyata |

जन.सङ्घाद् विनिर्मुक्ता गृहे बाल.अङ्गना यथा ॥३।४।१९॥

jana.saGghAt_vi.nirmuktA gRhe bAla.aGganA yathA ||3|4|19||

.

and now

in gathering darkness

the moon was seen to be longing for people's company

like a girl kept at home from a dance.party

.

etasmin antare zyAmA yAminI sam.adRzyata | jana.saGghAt_vi.nirmuktA gRhe

bAla.aGganA yathA

.

*vlm.p.19 In the meantime, black night made her appearance on earth and,
like a bashful young maiden, withdrew to the closet separate from the rest
of mankind.

*vlm.p.19 In the meantime, black night made her appearance on earth and,
like a bashful young maiden, withdrew to the closet separate from the rest
of mankind.

देश.अन्तरम् भासयितुम् ययौ दिवस.नायकः ।

deza.antaram bhAsayitum yayau divasa.nAyaka: |

सर्वत्र_आलोक.कर्तृत्वम् एव सत्.पुरुष.व्रतम् ॥३।४।२०॥

sarvatra_Aloka.kartRtvam eva sat*.*puruSa.vratam ||3|4|20||

.

and now

the Prince of Day, the Sun

went to the countries in the west

:

for good people spread their illumination everywhere

.

deza.antaram bhAsayitum yayau divasa.nAyaka: | sarvatra_Aloka.kartRtvam eva

sat*.*puruSa.vratam

.

*vlm.p.20 The lord of the day passed to shine on other lands, for truly it
is the avowed duty of every good person to give the benefit of equal light
to all.



उदभूद् अभितः सन्ध्या तारा.निकर.धारिणी ।

udabhUt_abhita: sandhyA tArA.nikara.dhAriNI |

उत्फुल्ल*.*किम्शुक.वना वसन्त.श्रीर् इव उदिता ॥३।४।२१॥

utphulla.kimzuka.vanA vasanta.zrI:_iva* uditA ||3|4|21||

.

then

the dusk settled about them,

bearing a multitude of stars,

like a grove of Ki*Ms*huka trees* flowering beauty in the spring

.

udabhUt_abhita: sandhyA tArA.nikara.dhAriNI | utphulla.kimzuka.vanA

vasanta.zrI:_iva* uditA

.

* See the long and interesting note on "Ki*Ms*huka" in
http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+ki
*Ms*huka&hl=en&ct=clnk&cd=11
<http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11>

and http://en.wikipedia.org/wiki/Butea

*vlm.21. the shade of evening veiled all sides, and uplifted the canopy of
the starry sphere on high, which like the vernal atmosphere, was emblazoned
with the starlike flowers of kinsuka.

चूत.नीप.कदम्ब.अग्र*.*ग्राम.चै*त्य.*गृह.उदरे ।

cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare |

निलिल्यिरे खगाश् चित्ते ऽवदाता वृत्तयो यथा ॥३।४।२२॥

ni.lilyire khagA:_citte_avadAtA* vRttaya:_yathA ||3|4|22||

.

birds settled in

the mango trees, the ungrieving Ashoka & Kadamba* trees

and

on.top.of civic monuments,

or

on the roofs of houses.

they were like pure thoughts settling in the chitta.Affection

.

cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare

in cUta.foot*.*kadamba.roofed*.*town*.*caitya.gRha.udara

ni.lilyire khagA:_citte

avadAtA* vRttaya:_yathA

* [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba , and
http://www.kumbakona.Hinfo/muruga/malar.htm

<http://www.kumbakonam.info/muruga/malar.htm>]

*vlm. the birds of air.as honest people of fair dealing, find their rest in

the purity of their minds.

*vlm.p.22 The birds of air took to their rest in the hollows of mango trees
or on the tops of kadamba trees, like honest people of fair dealing find
their rest in the purity of their minds and the contriteness of their inner
hearts.

#lI *.*> #nilI *.* nililyire: third person plural tense paradigm perfect

class ātmanepada



भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:_megha.lezai:
किम्चित्_किम्चित्_कुङ्कुम.च्छायया इव ।

kimcit kimcit kuGkuma.*chAyayA iva |

पाश्चात्त्यो ऽद्रि: पीत.वासा: स=मेघैस्

pAzcAttya*:_a*dri: pIta.vAsA: sa.meghai:

ताराहारः श्रीयुतः खम् समेतः ॥३।४।२३॥

tArAhAra: zrIyuta: kham sameta: ||3|4|23||

.

the sun,

radiant

&

adorned with fragments of clouds

tinged here and there with reddish shadows,

set

on the western mountain dressed in yellow,

as

the sky began to teem with stars, lovely together in their space

.

भास् #bhAs *.*> #bhAsA *.* f. speech, language, esp. vernacular, dialect;
description, definition; accusation, plaint

*jd: See .033 below (almost identical).

*vlm.23. the skirts of the clouds tinged with red by the slanting bea*Ms*

of the setting sun, and with a shade of yellow hue upon them, decorated the
western hills with vests of yellow garb while the sky crowned their heads
with gemming wreaths of starry groups.

*vlm.p.23 The skirts of the clouds tinged with red by the slanting bea*Ms*

of the setting sun, and with a shade of yellow color upon them, decorated
the western hills with vests of yellow garb while the sky crowned their
heads with gemming wreaths of starry groups.



पूजाम् आदाय संध्यायां प्रगतायां यथागतम् ।

pUjAm AdAya saMdhyAyAm pra.gatAyAm yathAgatam |

अन्धकाराः समुत्तस्थुर् वेताला वपुषा यथा ॥३।४।२४॥

andhakArA: sam.uttasthu:_vetAlA* vapuSA yathA ||3|4|24||

.

all

made their worship at the close of day

and went the way they came

.

* pUjAm AdAya saMdhyAyAm – all made their worship at the close of day *.*
pragatAyAm yathAgatam *.* returning to their homes. *.* andhakArA:
sam.uttasthu: *.* the shades of darkness arose – vetAlA* vapuSA yathA *.*

with bodies like vetAla.Zombies

*vlm.p.24 The goddess of evening, having departed after receiving her
homage (evening prayers), was followed by her train of dark night shades

appearing as black*.*bodied fiends, vetalas.

*vlm.p.24 The goddess of evening, having departed after receiving her
homage (evening prayers), was followed by her train of dark night shades

appearing as black*.*bodied fiends, vetalas.



अवश्याय.कणास्पन्दी हेला.विद्युत.पल्लवः ।

avazyAya.kaNÂspandI helA.vidhuta.pallava: |

कोमलः कुमुद.आशंसी ववाव् आशीतलो ऽनिलः ॥३।४।२५॥

komala: kumuda.AzaMsI vavau_AzItala*:_a*nila: ||3|4|25||

.

dewdrops

were dripping from a branch,

sparkling like lightning

:

kumuda blosso*Ms* shaken free were dancing in the springtime breeze

.

avazyAya.kaNÂspandI helA.vidhuta.pallava: komala: kumuda.AzaMsI

vavau_AzItala*:_a*nila:

.

*vlm.25. A gentle and cooling breeze was blowing softened by the dew drops
of night, and opening the petals of the Kumuda flowers (nylumbium), and
bearing their fragrance all around.

*vlm.p.25 A gentle and cooling breeze was blowing softened by the dew drops
of night and opening the petals of kumuda lotus flowers, bearing their
fragrance all around.

परमान्ध्यम् उपाजग्मुर् दिशो ऽविस्फुट.कारकाः ।

paramÂndhyam upAjagmu:_diza*:_a*visphuTa.kArakA: |

लम्ब*.*दीर्घ.तमः केश्यो विधवा इव योषितः ॥३।४।२६॥

lamba.dIrghatama: kezya:_vidhavA* iva yoSita: ||3|4|26||

.

the gloom of darkness overspread the four directions,

like the long dark flowing hair

of a widow

that hides her tears in her mourning

.

paramÂndhyam upAjagmu:_diza*:_a*visphuTa.kArakA: lamba.dIrghatama:

kezya:_vidhavA* iva yoSita:

.

*vlm.p.26 A thick gloom covered the face of nature and the stars were
hidden under the mists of night. All the quarters of the skies, with their
overhanging loose and hairy mists, seemed like the faces of widows shrouded
by the dark disheveled hair of mourning.



आययौ भुवनं तेजः क्षीर.पूरेण पूरयन् ।

Ayayau bhuvanam teja: kSIra.pUreNa pUrayan |

रसायन.मय.आकारः शशि*.*क्षीरार्णवो नभः ॥३।४।२७॥

rasAyana.maya.AkAra: zazi*.*kSIra.arNava:_nabha: ||3|4|27||

.

darkness

descended on the earth,

illumined by the Milky Way,

an ocean of nectar it seemed,

where the moon floated in the sky

.

Ayayau bhuvanam teja: kSIra.pUreNa pUrayan rasAyana.maya.AkAra: zazi*.*

kSIra.arNava:_nabha:

.

*jd: At a high altitude, on a moonless night, (as I've seen myself in New
Mexico)

the galactic light of the Milky Way is so intense that U can see Ur.own
shadow on the ground.

*vlm.27. now appeared the moist orb of the moon in her ambrosial form in

the milky ocean of the sky, to moisten the mundane heat with her milk*.*white
bea*Ms* (sudhá*.*subhra.dídhiti).

जग्मुस् तिमिर.सङ्घाताः पलाय्य क्व.अप्य् अदृश्यताम् ।

jagmu:_timira.saGghAtA: palAyya kva_api_adRzyatAm |

श्रुत.ज्ञान.गिरश् चित्ताद् मही.पानाम् इव_अज्ञताः ॥३।४।२८॥

zruta.jJAna.gira:_cittAt_mahI*.*pAnAm iva_ajJatA: ||3|4|28||

.

rising,

the moon

drove

the darkness

into invisibility,

just as the wisdom they had heard

drove

ignorance

from the Affective thought of the EarthLords there

.

jagmu:_timira.saGghAtA:

palAyya kva_api_adRzyatAm

zruta.jJAna.gira:_cittAt

mahI*.*pAnAm iva ajJatA:

*vlm. on her rising, the thick mists of darkness fled from the eastern
hemisphere, and became invisible in the air; as the darkness of ignorance
is put to flight from the minds of monarchs, by their attendance to the
sayings of wisdom.



ऋषयो भूमि.पालाश् च मुनयो ब्राह्मणास् तथा ।

RSaya:_bhUmi*.*pAlA:_ca munaya:_brAhmaNA:_tathA |

चेतसि_इव विचित्र.अर्थाः स्व.आस्पदेषु विशश्रमुः ॥३।४।२९॥

cetasi_iva vicitra.arthA: sva.AspadeSu vi.zazramu: ||3|4|29||

*.*

*the Rshis*

*and the EarthLords*

*and the Munis*

*and the Brâhmanas,*

*reflecting.on these word.treasures, went to the shelter of their homes*

*.*

RSaya:_bhUmi*.*pAlA:_ca munaya:_brAhmaNA:_tathA cetasi_iva vicitra.arthA:

sva.AspadeSu vi.zazramu:
.

*vlm.29. then the sages and seers, the rulers and priests of the people,
took their rest in their respective beds, as the words of Vasishtha which
were full of meaning, reposed in the recesses of their hearts.

यम.कायउपमा श्यामा ययौ तिमिर.मांसला ।

yama.kAya.upamA zyAmA yayau timira.mAMsalA |

आययौ मिहिक.आकारा तत्र तेषाम् उषा शनैः ॥३।४।३०॥

Ayayau mihika.AkArA tatra teSAm uSA zanai: ||3|4|30||

.

night,

dark as the body of yama, Lord of Death,

passed on,

and the dew sparkled with the light of morning,

as the dawn came on

.

yama.kAya.upamA zyAmA

yayau timira.mAMsalA |

Ayayau mihika.AkArA

tatra teSAm uSA zanai: |

*vlm.p.30 As the thick darkness of night, resembling the dark complexion of
death, receded from the arena of the skies, the dewy dawn of day with her
slow moving pace followed close on its footsteps.



अन्तर्धानम् उपाजग्मुस् तारा नभसि भासुराः ।

antar.dhAnam upa.A.jagmu:_tArA* nabhasi bhAsurA: |

प्रभातप.वनेन_इव हृताः कुसुम.वृष्टयः ॥३।४।३१॥

prabhÂtapa.vanena_iva hRtA: kusuma.vRSTaya: ||3|4|31||

.

*the stars were lost in inner space*

*:*

*twinkling in the sky*

*like yellow magnolia blossoMs that wither in the summer's heat*

.

antardhAna/m upAjagmu:_tArA* nabhasi bhAsurA: | prabhÂtapa.vanena_iva hRtA:
kusuma.vRSTaya:

.

*vlm.31. the twinkling stars now disappeared from the sky, as the flowers
on the trees were blown away by the breeze, and strewn on the ground as the
fallen stars of heaven.



दृश्यताम् आजगाम अर्कः प्रभा उन्मीलित.लोचनः ।

dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: |

विवेक.वृत्तिर् महताम् मनसि_इव नवा उदिता ॥३।४।३२॥

viveka.vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||

.

*the sun*

*became perceptible*

*with eye.opening radiance*

*like an eureka freshly arisen in the Mind of someone great*

*.*

dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: viveka.vRtti:_mahatAm
manasi_iva navA_uditA

.

*vlm.p.32 The sun became visible to the eyes. His rays roused them from

sleep, just as the new*.*rising faculty of reason becomes conspicuous in

the minds of enlightened great souls.



भानोर् भासा भूषितैर् मेघ.लेशैः

bhAno:_bhAsA bhUSitai:megha.lezai:

किम्चित् किम्चित् कुङ्कुम.च्छायया इव ।

kimcit­_kimcit kuGkuma**.*chAyayA_iva |

पूर्व.क्ष्मा*.*भृत्.पीत.वासाः स=मेघैः

pUrva.kSmA.bhRt*.*pIta.vAsA: sa.meghai:

ताराहारः श्री.युतः खं समेतः ॥३।४।३३॥

tArAhAra: zrI.yuta: kham sameta: ||3|4|33||

.

*the sun,*

*radiant,*

*adorned with fragments of clouds,*

*tinged here and there with reddish shadows,*

*rose on the eastern mountain dressed in yellow,*

*while*

*the sky still teemed with stars, together in their places*

*. *

bhAno:_bhAsA bhUSitai:megha.lezai:

kimcit­_kimcit kuGkuma**.*chAyayA_iva

pUrva.kSmA.bhRt*.*pIta.vAsA: sa.meghai:

tArAhAra: zrI.yuta: kham sameta:

.

*vlm. 33 Fragments of clouds shining with sunlight spread a yellow covering
over the eastern hills which were still decorated with strings of stars,
pendant on the crests of their lofty heads.

*jd. This shloka is almost identical with y3004.023 above.



सभां पुनर् उपाजग्मुर् नभश्चर.महीचराः ।

sabhAm punar upAjagmu:_nabha:cara.mahI.carA: |

ह्यस्तनेन क्रमेण एव कृत.प्रातस्तन.क्रमाः ॥३।४।३४॥

hyastanena krameNa_eva kRta.prAtastana.kramA: ||3|4|34||

.

the assembly again gathered,

the SkyRovers and EarthRovers,

in the same way as yesterday, having done their morning duties

.

sabhAm punar upAjagmu:_nabha:cara.mahI.carA:

hyastanena krameNa_eva kRta.prAtastana.kramA:

.

*sv.34 30*.*36 the next morning all the members of the court reassembled as

before.

*vlm.34. All the terrestrial and celestial congress assembled again at the
royal hall, in the order and manner (of their meeting) of the day before,
after the performance of their morning services. (originally prátastanáh
matins or matutinal ceremonies).

*vlm.p.34 After the performance of their morning services, all the
terrestrial and celestial congress assembled again at the royal hall, in
the order and manner of the day before.



पूर्व.वत् संनिवेशेन विवेश सकला सभा ।

pUrva.vat saMnivezena viveza sakalA sabhA |

बभूव_अस्पन्दित.आकारा वात.मुक्ता इव पद्मिनी ॥३।४।३५॥

babhUva._aspandita.AkArA vAta.muktA_iva padminI ||3|4|35||

.

*They came together as before*

*:*

*the whole assembly entered*

*and*

*became as still as a windless lotus.pond*

*.*

pUrva.vat saMnivezena *.* they came together as before,

viveza sakalA sabhA | the whole assembly entering, *.*

babhUva.I/U/ze.was/became

aspanditA_AkArA

vAta.muktA_iva padminI

.

*vlm.p.35 The full assembly took their seats and sat without moving, like a
lake covered with lotus remains calm after a storm.



अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।

atha prasaGgam AsAdya rAma:_madhurayA girA |

उवाच मुनि.शार्दूलं वसिष्ठं वदतां वरम् ॥३।४।३६॥

uvAca muni*.*zArdUlam vasiSTham vadatAm varam ||3|4|36||

.

*pursuing his topic, Râma, with his honey.sweet voice,*

*said this to that lion among munis Vasishtha, that great orator*

*—*

atha prasaGgam AsAdya rAma:_madhurayA girA | uvAca muni*.*zArdUlam

vasiSTham vadatAm varam

.

*vlm.p.36 Then Râma addressed Vasishtha, the most eloquent of sages, with

honey*.*like words about the subject under investigation.



*RÂMA asked—*

भगवन् मनसो रूपम् कीदृशम् वद मे स्फुटम् ।

bhagavan manasa:_rUpam kIdRzam vada me sphuTam |

यस्मात् तेन इयम् अखिला तन्यते लोक.मञ्जरी ॥३।४।३७॥

yasmAt tena_iyam akhilA tanyate loka.maJjarI ||3|4|37||

.

*Lord,*

*what is this form of Mind*

*from which the blossom of this world springs.up in its entirety*

*?*

*tell me that, sir*

*—*

*in simple words*

*.*

bhagavan manasa:_rUpam kIdRzam vada me sphuTam yasmAt tena_iyam akhilA
tanyate loka.maJjarI

.

*vlm.p.37 He said, "Tell me plainly, O venerable sir, about the form of the
mind, which developed itself in all things of the universe as they were its
offshoots."

*VASISHTHA replied—*

राम अस्य मनसो रूपं न किम्चिद् अपि दृश्यते ।

rAma,_asya manasa:_rUpam na kimcit_api dRzyate |

नाम.मात्राद् ऋते व्योम्नो यथा शूण्य.जड.आकृते: ॥३।४।३८॥

nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte: ||3|4|38||

.

*Râma,*

*the Form of manas.Mind is seen to be nothing at.all but its Name*

*just as the spacious sky is an emptiness seemingly solid*

*.*

rAma,_asya manasa:_rUpam na kimcit_api dRzyate

nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte:

.

*sv. Even as empty, iner*t_n*othingness is known as space, mind is empty

nothingness.

*vlm. Ráma! there is no form whatever of the mind, that may be seen by any
body. It has nothing substantial besides its name as that of the formless
and irremovable vacuity.

*vlm.Râma, the mind has no form that anyone can see. Other than its name,
it has nothing substantial, only the formless and irremovable void. 39 The
mind as an entity (sat) is not situated in any part of the outer body, nor
is it within any cavity of the heart or brain. But know it, O Râma, to be
situated everywhere as the all encompassing void.



न बाह्ये न.अपि हृदये सद्रूपं विद्यते मनः ।

na bAhye na_api hRdaye sat*.*rUpam vidyate mana: |

सर्वत्र.एव स्थितं च एतद् विद्धि राम यथा नभः ॥३।४।३९॥

sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||

.

*neither outside nor in the Heart*

*what.is.so <http://what.is.so> is only manas.Mind*

*which is to be found everywhere*

*.*

*know it, Râma, as like the sky*

*. *

na bAhye na_api hRdaye sat*.*rUpam vidyate mana: sarvatra_eva sthitam

ca_etat_viddhi, rAma, yathA nabha:

.

*vlm.39 The mind as an entity (sat) is not situated in any part of the
outer body, nor is it within any cavity of the heart or brain. But know it,
O Râma, to be situated everywhere as the all encompassing void.

*vlm. the mind as an entity (sat) is not situated in any part of the outer
body, nor is it within any cavity of the heart or brain.

*vwv.457/39. neither externally nor even in the interior, does the mind
exist in the form of reality. rAma! know this also as existing quite
everywhere as the sky (or space exists everywhere).

*sv. Even as empty, iner*t_n*othingness is known as space, mind is empty
nothingness.



इदम् अस्मात् समुत्पन्नं मृगतृष्ण.अम्बु.संनिभम् ।

idam asmAt sam.utpannam mRga.tRSNa.AMbu*.*saMnibham |

रूपं तु क्षण.संकल्पाद् द्वितीयेन्दु.भ्रम.उपमम् ॥३।४।४०॥

rUpam tu kSaNa.saMkalpAt_dvitIya.indu*.*bhrama.upamam ||3|4|40||

.

*This*

*is produced from*

*this*

*like the water of a mirage*

*&*

*Form is just a conceptual glitch,*

*like seeing two moons in the one sky*

*.*

* idam asmAt sam.utpannam this is produced from this

mRga.tRSNa.aMbu*.*saMnibham

like water in a mirage rUpam tu kSaNa.saMkalpAt and form is just a

conceptual glitch , dvitIya.indu*.*bhrama.upamam like seeing two moons

*vlm.p.40 This world is produced from it, and it is like the waters of the
mirage. It manifests itself in the forms of its fleeting thoughts, which
are as false as the appearance of secondary moons in mists.



मध्ये यद् एतद् अर्थस्य प्रतिभानं प्रथां गतम् ।

madhye yat_etat_arthasya pratibhAnam prathAm gatam |

सतो वा अप्य् असतो वापि तन्मनो विद्धि न.इतरत् ॥३।४।४१॥

sata:_vA_api_a.sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||

.

*what stands*

*between*

*what.is.not.So <http://what.is.not.So> & what.is.So <http://what.is.So>,*

*the point where emanation becomes solidity,*

*know that to be Mind,*

*not*

*something else*

*.*

*vlm.41. the thinking principle is generally believed as something
intermediate between the positive and negative, or real and unreal, you
must know it as such and no other (i.e. neither material as the body, nor
immaterial as the soul, but a faculty appertaining to the nature of both).

.

madhye*.in.between* yat.*what/which is . *etat.*this is of a* artha.*
thing*.sya
pratibhAna.*projection/forth.shining**.*m

prathA.m

gata.*gone*.m sat.*Real/Being.So*.a: vA.*or/otherwise* api.*even.tho\very*
asat.*unreal/not.So*.a: vA.*or/otherwise* api.*even.tho\very*

tat.*that/it/he* manas*.Mint v*iddhi.!*know.to.be <http://know.to.be>* na.
*not* itarat.*different/other*



यद् अर्थ.प्रतिभानं तन्मन इत्य् अभिधीयते ।

yat_artha.pratibhAnam tat_mana* iti_abhidhIyate |

अन्यन् न किम्चिद् अप्य् अस्ति मनो नाम कदाचन ॥३।४।४२॥

anyat_na kimcit_api_asti mana:_nAma kadA.cana ||3|4|42||

.

*"that which is a projection of things"*

*so*

*the term "manas.Mind" is defined*

*:*

*otherwise*

*there's not anything at.all that can be called "Mind"*

*.*

yat_artha.pratibhAnam tat mana* iti_abhidhIyate anyat_na kimcit_api_asti
mana:_nAma kadA.cana

.

* "artha.pratibhAnam" artheSv arthatA.sphuraNam ||3|4| MoT_3,4.41 ||3|4|
["the projection of things", the manifestation of thingness in things.]

*vwv.452/80a. That is called the mind which is the conceiving (or
imagining) of objects.

*vlm.42. That which is the representative of all objects.

संकल्पनं मनो विद्धि संकल्पात् तन् न भिद्यते ।

saMkalpanam mana:_viddhi saMkalpAt tan na bhidyate |

यथा द्रवत्वात् सलिलं तथा स्पन्दो यथानिलात् ॥३।४।४३॥

yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||

.

*Mind is Conceptuality:*

*from a Concept comes distinction, as from fluidity comes water;*

*and it's the same with wind and motion*

*.*

saMkalpanam mana:_viddhi saMkalpAt tan na bhidyate yathA dravatvAt salilam

tathA spanda:_yathA_anilAt

.

**ASatthaye.* Mind is conceptualization only, it cannot be differentiated

from concepts, just as water cannot be separated from fluidity and motion
cannot be separated from wind.

*vlm.there is no difference between the air and its motion in the wind.

(the inseparable property answering for its substance).



यत्र संकल्पनं तत्र तन्मनो ऽङ्ग तथा स्थितम् ।

yatra saMkalpanam tatra tat.mana*:_a*Gga tathA sthitam |

संकल्प.मनसी भिन्ने न कदाचन केचन ॥३।४।४४॥

saMkalpa.manasI bhinne na kadA.cana ke.cana ||3|4|44||

.

*where there is the conceptual,*

*there indeed that Mind is found*

*:*

*Concepts and Mind do not differ at any time in any place*

*.*

yatra saMkalpanam tatra tat.mana: aGga tathA sthitam

saMkalpa.manasI bhinne na kadA.cana ke.cana

.

*vwv.451. Where there is imagination, there and in that manner, the mind
exists. Mind and imagination are not different at any time even a little.

*vlm.p.44 For wherever there is any will, there also is that attribute of
the mind. Nobody has ever taken will and mind to be different things.

सत्यम् अस्त्व् अथवा असत्यं पदार्थ.प्रतिभा.आसनम् ।

satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam |

तावन्.मात्रं मनो विद्धि तद् ब्रह्मा.एव पितामहः ॥३।४।४५॥

tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||

.

*real or unreal,*

*So or not.So,*

*anything that is manifest,*

*know it to be entirely Mind—that is, Brahmâ the Grandfather*

*.*

satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam tAvan.mAtram
mana:_viddhi tat_brahmA_eva pitAmaha:

.

*vlm. the representation of any object whether it is real or unreal is
mind, and that is to be known as brahmA the great father of all.



आतिवाहिक.देह.आत्मा मन इत्य् अभिधीयते ।

AtivAhika.deha.AtmA mana* iti_abhidhIyate |

आधिभौतिक.बुद्धिं तु स आधत्ते चिर.स्थितेः ॥३।४।४६॥

Adhibhautika.buddhim tu sa* Adhatte cira.sthite: ||3|4|46||

.

*the self of the Traveler.Body is considered to be*

*Mind*

*.*

*the gross body is only Buddhi—*

*Mind's effectuation established gradually in time*

*.*

AtivAhika.deha.AtmA mana* iti_abhidhIyate Adhibhautika.buddhim tu sa*
Adhatte cira.sthite:

.

* #AtivAhika. (<*.* #ativAha), 'fleeter than wind', [the Traveler Body];
(in #vedAnta phil.) N. of the subtle body (or *liGga.zarIra.*.*the

Theosophists call it the "Astral" Body, though there is no basis for such a

translation) • ".when the physical body is cast off, the soul moves with a

subtle body, the *Âtivâhika.body, consisting of the mind, senses and
prANas. After a period of unconsciousness during death, the soul invested
with the subtle body made up of desires becomes conscious of the world into
which it is born. This process continues till the soul attains liberation
in the realisation of the Existence*Absolute *sattAsAmAnya. This
realisation is mokSa, which is the transcendence of name and form in

Eternal Being." *.* Krishnananda.

*vwv.468/46. the entity consisting of the subtle body is called the mind.
It assumes the notion of the material on account of continuance in the
state for a long time.

*vlm.p.46 The incorporeal soul in the body is called the mind and it has in
itself the knowledge of all senses and everlasting ideas of the physical
world. (I.e., the sentient and thinking soul is the same as the mind.)

*VA. It is known for a long time that mind is the atma of the subtle body,

and it is also the power of reasoning in the gross body/ **ASatthaye.* the

soul of the spiritual body is called the mind, the same one starts
experiencing a material body due to long life (from long existence in a
body cirasthiteH).

*sv.46 rAma, thought is mind; there is no distinction between the two. the
self that is clothed in the spiritual body is known as mind; it is that
which brings the material or physical body into existence.



अविद्या संसृतिश् चित्तं मनो बन्धो मलस् तमः ।

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: |

इति पर्याय.नामानि दृश्यस्य विदुर् उत्तमाः ॥३।४।४७॥

iti paryAya.nAmAni dRzyasya vidu:_uttamA: ||3|4|47||

.

*Avidyâ.Ignorance,*

*the SaMsâra.Convolution,*

*Chitta the Affective mind,*

*Bandha.Bondage,*

*Mala.Impurity,*

*Tamas the Dark*

*:*

*these are some of the Te*rms* that the learned use*

*when dealing with a Percept*

*. *

avidyA saMsRti: cittam mana:_bandha:_mala:_tama: iti paryAya.nAmAni
dRzyasya vidu:_uttamA:

.

*vlm.47. the learned have given the several names of ignorance, intellect,
mind, bondage, sin and darkness, to the visible appearance of creation.

*jd. I differ from sv and dasgupta in reading <paryAya> as homogeneous:

these terms are related, but certainly not synonymous: each is a different
aspect of a common object.

*sv.47 Ignorance, sa*Ms*ara (repetitive history), mind*.*stuff, bondage,
impurity, darkness and inertia are all synony*Ms*.

*Dasg. p233, n2. avidyA, saMsRti, citta, manas, bandha, mala, tamas are

thus but synony*Ms* for the same concept.

नहि दृश्याद् ऋते किम्चिन् मनसो रूपम् अस्ति हि ।

nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |

दृश्यं च उत्पन्नम् एव एतन् नेति वक्ष्याम्य् अहं पुनर् ॥३।४।४८॥

dRzyam ca* utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||

.

*not anyhow*

*apart from some sort of Percept*

*is there any form @Mind*

*and a produced Percept is only this*

*.*

*NOT SO . I say again*

*.*

* vwv.visible object. * sv.the perceived.

*vlm.p.48 The mind has no form other than a receptacle and reflector of
ideas about the visible world which, I repeat, is no new creation, but a
reflection of the mind.

*nahi *.* not anyhow *.*dRzyAt_Rte kimcit *.* apart from some sort of
Percept *.* manasa:_rUpam asti hi *.* is there any form @Mind *.* dRzyam
ca* utpannam eva_etat –

or even a produced Percept : na_iti vakSyAmi_aham puna: |NOT SO *.* I say
again



यथा कमल.बीज.अन्तः स्थिता कमल.वल्लरी ।

yathA kamala.bIja.anta: sthitA kamala.vallarI |

महाचित्.परमाण्व्.अन्तस् तथा दृश्यं जगत्स्थितम् ॥३।४।४९॥

mahAcit*.*paramANu.anta:_tathA dRzyam jagat*.*sthitam ||3|4|49||

.

*just as*

*within the lotus.seed there is a lotus plant,*

*so*

*within atomic Consciousness there is the world.percept*

*.*

yathA kamala.bIja.anta: sthitA kamala.vallarI

mahAcit*.*paramANu.anta:_tathA dRzyam jagat*.*sthitam

.

*vlm.49. the visible world is situated in an atom of the great mind, in the
same manner, as the germ of the lotus plant is contained within its seed.

*sv.49 This entire universe is forever non*.*different from the

consciousness that dwells in every atom.



प्रकाशस्य यथा ऽऽलोको यथा वातस्य चापलम् ।

prakAzasya yathA_a*loka:_yathA vAtasya cApalam |

यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरि ईदृशम् ॥३।४।५०॥

yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||

.

*like the radiance in the sun,*

*stirring in the wind,*

*or like flowing in water*

*:*

*such is perception in the perceiver*

*.*

prakAzasya yathA_Aloka:

yathA vAtasya cApalam

yathA dravatvam payasi

dRzyatvam draSTari_IdRzam

*vlm.50 The visible world is as innate in the all*.*knowing mind as light
is inherent in sunbea*Ms*, ant velocity and fluidity are innate in winds
and liquids.



अङ्गदत्वं यथा हेम्नि मृग.नद्यां यथा जलम् ।

aGgadatvam yathA hemni mRga.nadyAm yathA jalam |

भित्तिर् यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥

bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||

.

*as*

*bracelet.ness is seen in gold,*

*or as*

*water is in a mirage,*

*as*

*a wall in a dream.city,*

*so*

*seeing is in the seer*

*.*

*sv.the object exists in the subject.

*vlm.51 But the visionary ideas of phenomena are as false and fleeting in
the minds of their observers as the form of a jewel in gold, or water in a
mirage, and they are as wrong as the foundation of a castle in the air, or
seeing a city in a dream.



एवं द्रष्टरि दृश्यत्वम् अनन्यद् इव यत् स्थितम् ।

evam draSTari dRzyatvam an.anyat_iva yat sthitam |

तद् अप्य् उन्मार्जयाम्य् आशु त्वच्. चित्त.आदर्शतो मलम् ॥३।४।५२॥

tat_api_unmArjayAmi_Azu tvatcitta.Adarzata:_malam ||3|4|52||

.

*and so*

*by means of this nondifference between the Perceiver and Perception,*

*I shall at once cleanse the mirror of your Affective mind*

*.*

evam.so *.* draSTari – in the perceiver *.* dRzyatvam – the perception *.*
an.anyat_iva – not different like *.* yat_sthitam *.* which is existent *.*
tat_api *.* even that *.* *.*

unmArjayAmi_Azu *.* I soon wipe.clean *.*

tvatcitta.Adarzata:_malam *.* from your the mirror of your Affective mind,

the dirt

.

*vlm. But as the phenomenals appear as no other than real to their
observer, I will O Ráma! cleanse them now from thy mind as they do the soil
from a mirror.

* evam.so *.* draSTari – in the perceiver *.* dRzyatvam – the perception *.*
an.anyat_iva – not different like *.* yat_sthitam *.* which is existent *.*
tat_api *.* even that *.* unmArjayAmi_Azu *.* I soon wipe.clean *.*
tvatcitta.Adarzata:_malam *.* from your Affective perception the dirt.

यद् द्रष्टुर् अस्य अद्रष्टृत्वं दृश्य.अभावे भवेद्बलात् ।

yat_draSTu*:_a*sya_a.draSTRtvam dRzya.abhAve bhavet_balAt |

तद् विद्धि केवली.भावम् तत एव_असतः सतः ॥३।४।५३॥

tat_viddhi kevalI.bhAvam tata: eva_a.sata: sata: ||3|4|53||

.

*where there is non.perception by a perceiver,*

*in the absence of a percept,*

*know that as the .*

*.*

yat_draSTu*:_a*sya_a.draSTRtvam

dRzya.abhAve bhavet_balAt |

tat_viddhi kevalI.bhAvam

tata* eva_a.sata

sata: *.* @the.Real

.

*vwv.1813/3.4.53. Since the state of a non*.*seer would perforce arise for

this seer in the absence of the visible world, know that therefore as the
state of isolation of reality (or the Conscious Self) from unreality (or
the visible world).

*sv.then consciousness alone exists without even an apparent or potential

objectivity.

*vlm.53. As the disappearance of an appearance makes the observer no
observer of it, know such to be the state of the abstraction of the mind
from whatever is real or unreal in the world. (This is called Kevalíbháva
or nonchalance of all things).

तत्ताम् उपगते भावे राग.द्वेष.आदि.वासनाः ।

tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |

शाम्यन्त्य् अस्पन्दिते वाते स्पन्दन.क्षुब्धता यथा ॥३।४।५४॥

zAmyanti_a.spandite vAte spandana.kSubdhatA yathA ||3|4|54||

.

*when*

*there is the experience of Thatness,*

*Vâsanâ.Traces of love and hatred are subdued*

*just.as <http://just.as> when*

*the wind ceases its blowing,*

*then*

*its agitated motion slows*

*.*

tattAm upagate bhAve

when there is the experience of Thatness,

rAga.dveSa.Adi=vAsanA: zAmyanti

vAsanA.Traces of love and hatred quieten

a.spandite vAte

spandana.kSubdhatA yathA

.

*vwv.1814/3.4.54. when the nature of the mind has attained to the state of
That (reality), the mental impressions such as love and hate come to an
end, as the agitated nature of the motion (comes to an end) when the mind
is made motionless.

*sv.54 54*.*58 when this is realised, evils like attraction and repulsion,

love and hate, cease in one's heart, as also the false notions of the
world, you, I, etc.

असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश.रूपिणि ।

a.sambhavati sarvasmin dik.bhUmi*AkAza.rUpiNi |

प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥

prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||

.

*when everywhere is unbecome,*

*Space*

*takes form as the quarters of Earth*

*:*

*whatever is to be brought to light*

*is*

*pure light itself*

*.*

a.sambhavati sarvasmin

not.becoming everywhere

dik*bhUmi*AkAza.rUpiNi

a direction*.*ground*.*Space*.*form

prakAzye yAdRzam rUpam

prakAzasya_amalam bhavet

.

*vlm.55. It is impossible that things having the forms of space, earth and
air (i. e. material objects) will present the same features in the clear
light (of induction), as they do to our open sight.

**ASatthaye.* As all things, in the form of directions, earth, sky etc., to

be illuminated (prakAzya) having become non existant the illuminating light
becomes completely clear.

त्रि.जगत्त्वम् अहं चेति दृश्ये ऽसत्ताम् उपागते ।

tri.jagattvam aham ceti dRzye_asattAm upAgate |

द्रष्टुः स्यात् केवली.भावस् तादृशो विमल.आत्मनः ॥३।४।५६॥

draSTu: syAt kevalI.bhAva:_tAdRza:_vimala.Atmana: ||3|4|56||

.

*when the three worlds*

*and*

*you & I*

*are seen as unreality*

*the seer sees the Absolute and thus immaculate Self*

*.*

tri.jagattvam aham ceti dRzye_asattAm upAgate | draSTu: syAt kevalI.bhAva:

tAdRza:_vimala.Atmana:

.

*vwv.1815/3.4.56. when the visible abject, of the nature of the triple
world, you and I, has gone to the state of unreality, there would be such a
state of aloneness of the seer, who is the Pure Self.

*vlm.56. Thus when the observer comes to know the unreality of the
phenomena of the three worlds, as well as of his own entity, it is then
that his pure soul attains to the knowledge of kaivalya or soleity of
divine existence.

*VA. seer becomes absolute then, not just sees. **ASatthaye.* Yes, I agree

with you. the seer with clear self acquires the absolute state (becomes one
with brahma).

अनाप्त.अखिल.शैल.आदि प्रतिबिम्बे हि यादृशी ।

an.apta.akhila.zaila.Adi pratibimbe hi yAdRzI |

स्याद् दर्पणे दर्पणता केवल.आत्म.स्वरूपिणी ॥३।४।५७॥

syAt_darpaNe darpaNatA kevala.Atma.svarUpiNI ||3|4|57||

.

*without materiality,*

*Mind's nature is entirely Self,*

*in which it is a reflection,*

*the mirror.ness in a mirror*

*.*

anApta.akhila.zaila.Adi pratibimbe hi yAdRzI syAt_darpaNe darpaNatA
kevala.Atma.svarUpiNI

.

**ASatthaye.* As (yAdRzI) the mirror acquires pure mirror*.*ness similar to

a soul, when there are no reflections like mountains etc. are obtainable
for it to reflect. This reminds me of the Zen query about whether a tree

falling in wilderness makes a sound(:*.*))



अहं त्वं जगद् इत्य् आदौ प्रशान्ते दृश्य.सम्भ्रमे ।

aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame |

स्यात् तादृशी केवलता स्थिते द्रष्टर्य् अवीक्षणे ॥३।४।५८॥

syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||

.

*"I",*

*"you",*

*"the world"*

*—*

*these are delusive Percepts*

*that subside*

*when a sort of absoluteness appears*

*in the detached seer*

*.*

aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame syAt_tAdRzI kevalatA

sthite draSTari_a.vIkSaNe

.

*vwv. when the delusion of visible objects such as I, you and the world has
ended and the seer remains without seeing (i.e., without experiencing the
visible world), there would be such aloneness.

*vlm.58. After suppression of the sense of ego and tu (or both the
subjective and objective knowledge), and the error of the reality of the
outer world the beholder becomes abstracted and remains without vision of
external things in his sitting posture.

*RÂMA said—*

सच् चेन् न शाम्यत्य् एव_इदं न_अभावो विद्यते सतः ।

sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |

असत्तां च न विद्मो ऽस्मिन् दृश्ये दोष.प्रदायिनि ॥३।४।५९॥

asattAm ca na vidma*:_a*smin dRzye doSa.pradAyini ||3|4|59||

.

*tho*

*what is*

*So*

*does not ever subside*

*it is not known to be the absence of what is So*

*and we do not know unreality*

*in this Percept*

*so generous with evils*

*.*

*VA. real does not disappear, we don't know non*.*existence of real. Unreal

is not known as unreal in this faulty perception.

**ASatthaye.* Though the sa*t_n*ever subsides, because it can never become

asat, yet we do not sense (vidma:) non existence in this visible world
which leads to impurities.

**ASatthaye.* This thought is continued next. the idea is that the unreal

world actually feels just as real to us, so how do we get out of it?

तस्मात् कथम् इयं शाम्येद् ब्रह्मन् दृश्य.विषुचिका ।

tasmAt katham iyam zAmyet brahman, dRzya.viSucikA |

मनोभाव.भ्रम.करी दुःख.संतति.दायिनि ॥३।४।६०॥

mana:bhAva.bhrama=karI du:kha.saMtati=dAyini ||3|4|60||

.

*then*

*how*

*does all of this subside, Brâhmin,*

*this perception.plague*,*

*this Mind.felt.delusion=maker*

*which*

*is the source of every misery*

*?*

tasmAt_katham iyam zAmyet, brAhmaNa, dRzya.viSucikA mana:bhAva.bhrama=karI

du:kha.saMtati=dAyini

.

* this Plague is callet viShUcikA, and we will hear her story in August.

some translators take her to be Cholera. I think this early verse betrays
her secret identity.

*VASISHTHA said—*



अस्य दृश्य.पिशाचस्य शान्त्यै मन्त्रम् इमं शृणु ।

asya dRzya.pizAcasya zAntyai mantram imam zRNu |

रामात्यन्तम् अयं येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥

rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||

.

*now, Râma, let me tell you how to pacify*

*this hungry.Pishâcha.Meatster=Perception*

*and so bring about its death and destruction*

*.*

asya dRzya.pizAcasya zAntyai mantram imam zRNu rAmAtyantam ayam yena mRtim
eSyati naGkSyati

यद् अस्ति तस्य नाशो ऽस्ति न कदा.चन, राघव ।

yat_asti tasya nAza*:_a*sti na kadA.cana, rAghava |

तस्मात् तन् नष्टम् अप्य् अन्तर् बीज.भूतम् भवेद् dhRदि ॥३।४।६२॥

tasmAt tat_naSTam api_antar bIja.bhUtam bhavet_hRdi ||3|4|62||

.

*what is destruction of that*

*is not anywhen,*

*Râghava,*

*for*

*even that which seeMs to be destroyed*

*becomes*

*the seed of beings in the Heart*

*.*

*vwv.1372/62. rAma! there is no destruction at any time of that which
exists.

*vlm.62. know Ráma, tha*t_n*othing that is, can ever be destroyed or became

extinct; and though you remove it, yet it will leave its seed or trace in
the mind.

*VA. what is (real), can never be destroyed, O Raghava. **ASatthaye.*therefore,

(if the visible world were real) then even when destroyed, it will be like
a seed in the heart.

**ASatthaye.* If this world were to be real, as it appears to be, then it

will never go away, even when apparently destroyed and then there will be a
situation that liberation mokSa will become impossible. Since we know for
sure that there are liberated souls, the world cannot have a real
existence!

* yat_asti tasya nAza: what is destruction of that asti na kadA.cana is not

anywhen, rAghava, tasmAt tat_naSTam api_antar for even that which see*Ms*

to be destroyed bIja.bhUtam bhavet_hRdi becomes the seed of beings in the
heart.

स्मृति.बीजाच् चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।

smRti*.*bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |

लोक.शैल.अम्बर.आकारं दोषं वितनुते ऽतनुम् ॥३।४।६३॥

loka.zaila.ambara.AkAram doSam vitanute_atanum ||3|4|63||

.

*that memory.seed in Consciousness.Space,*

*arising as perception*

*in the form of worlds, mountains, and skies*

*falsely embodies the bodiless*

*.*

smRti*.*bIjAt_cit.AkAze punar udbhUya dRzya.dhI: loka.zaila.ambara.AkAram
doSam vitanute_atanum

.

**ASatthaye.* The perception of the world (dRzya.dhI:) having been born

from the memory seed in the space of Chit extends the fault of vision of
worlds, mountains etc. even without substance (atanum).

**ASatthaye.* The idea is that even when the material world is destroyed,

it is reborn and lives in memory even without material support. Recall the
story of Leela (yet to come at this point, of course!)

*vlm.63. This seed is the memory of such things, which reopens the ideas of

the visibles in the mind, expanding the*Ms*elves in the fallacious notions

of the forms of big worlds and skies, mountains and oceans.

इत्य् अनिर्मोक्ष.दोषः स्यान् न च तस्य इह सम्भवः ।

iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava: |

यस्माद् देव.ऋषि.मुनयो दृश्यन्ते मुक्ति.भाजनम् ॥३।४।६४॥

yasmAt_deva.RShi.munaya:_dRzyante mukti*.*bhAjanam ||3|4|64||

.

*to conclude*

*there is no room for Freedom*

*no possibility of*

*That*

*thru which the devarShis and munis*

*are seen to enjoy mukti.Liberation*

*would be wrong*

*.*

iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava:
yasmAt_deva.RShi.munaya:

dRzyante mukti*.*bhAjanam

.

**ASatthaye.* This is the punchline of the argument which started by

presuming the world to be real. It would lead to the faulty conclusion of
“no liberation” (anirmokSadoSa: syAt) and that is not possible here

(tasyeha na sambhava:), since Gods, sages and meditators (munaya:) are

known to be liberated.



यदि स्याज् जगद्.आदि इदं तस्मान् मोक्षो न कस्यचित् ।

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasyacit |

बाह्य.स्थम् अस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥३।४।६५॥

bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||

.

*if the world & all this were*

*to be,*

*there would be no mokSha Freedom,*

*externally or in the heart,*

*the percepts being quite destroyed*

*:*

*for what's perceived does not endure*

*.*

yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasyacit bAhya.stham astu

hRt.stham vA dRzyam nAzAya kevalam

.

*vlm.65. Again if the world and all other things are real existences (as
the Sánkhyas maintain): yet they cannot confer liberation on any one;
because the visibles, whether they are situated within or without us are

perishable the*Ms*elves.

*VA. If this world etc would really existing, then moksha would not be
possible. Visible world does not really exist either in heart or outside.

**ASatthaye.* If this world etc. were to be really existing, then there

would be no liberation for anybody; for the visible world, whether external
or internal, leads to destruction (is trouble!)



तस्माद् इमां प्रतिज्ञां त्वं शृणु राम अतिभीषणम् ।

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |

याम् उत्तरेण ग्रन्थेन नूनं त्वम् अवबुद्ध्यसे ॥३।४।६६॥

yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||

.

*so therefore, Râma, give your attention to*

*this*

*terrifying proposal,*

*which you will fully understand by the time we finish our work*

*.*

tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam yAm uttareNa granthena

nUnam tvam ava.buddhyase

.

*vlm.66 Learn therefore this solemn truth, which will be fully explained to
you in the subsequent parts of this work…

अयम् आकाश.भूत.आदि.रूपो ऽहं चेति लक्षितः ।

ayam AkAza.bhUta.Adi*.*rUpa*:_a*ham ceti lakSita: |

जगच्.छब्दस्य नाम.अर्थो ननु न.अस्त्य् एव कश्चन ॥३।४।६७॥

jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||

.

*for*

*everything that we perceive*

*and everything we have perceived*

*is just the unchanging brahman.Immensity,*

*not subject to decay and death*

*.*

ayam AkAza.bhUta.Adi*.*rUpa*:_a*ham ceti lakSita:

jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana

.

*vlm.67. …that all things appearing in the forms of emptiness, elementary

forms, the world, and "I"and "you"are non*.*entities. They have no meaning.

यद् इदं दृश्यते किम्चिद् दृश्यजातं पुरोगतम् ।

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |

परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥

param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||

.

*whatever is seen as Percept.born prior.gotten*

*perfectly Brâhmic **as.if that is all*

*undecaying, deathless, changeless*

*.*

yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam | param brahma_iva tat
sarvam ajara.amaram avyayam

.

*vlm.68. whatever is seen apparent before us, is no other but the supreme

brahmá hi*Ms*elf, and his undecaying and imperishable essence.

पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |

व्योमन्य् एव उदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥

vyomani_eva* uditam vyoma brahmaNi brahma tiSThati ||3|4|69||

.

*in the Fulness springs the Fulness,*

*peacefulness rests in peacefulness,*

*and space arises out of space:*

*and the Brahman abides in Immensity*

*.*

pUrNe pUrNam prasarati zAnte zAntam vyavasthitam | vyomani_eva* uditam

vyoma

brahmaNi brahma tiSThati

.

*vlm.69. the plenitude of creation is an expansion of his plenum,

and the quiet of the universe rests in his quietude.

It is his beom which is the substance of vacûm,

and it is his immensity that is the substratum of the immense cosmos.



न दृश्यम् अस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।

na dRzyam asti sat.rUpam na draSTA na ca darzanam |

न शून्यं न जडं नो चिच् छान्तम् एव इदम् आततम् ॥३।४।७०॥

na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||

.

*what's seen is not reality,*

*nor is the seer,*

*nor seeing,*

*nor the void,*

*nor inert matter*

*:*

*all this is just Consciousness*

*.*

na dRzyam asti sat.rUpam *.* no percept is a real form *.*

na draSTA na ca darzanam *.* nor perceiver nor perception *.*

na zUnyam na jaDam na.u

cit

zAntam eva_idam Atatam

*vlm.70. Nothing visible is real, and there is neither any spectator nor
spectacle here. there is nothing as vacuity or solidity in nature, but all
this is but a piece of extended Intelligence.

*RÂMA said—*



वन्ध्या.पुत्रेण पिष्टो ऽद्रिः शश.शृङ्गं प्रगायति ।

vandhyA.putreNa piSTa*:_a*dri: zaza.zRGgam pragAyati |

प्रसार्य भुज.सम्पातं शिला नृत्यति ताण्डवम् ॥३।४।७१॥

prasArya bhuja.sampAtam zilA nRtyati tANDavam ||3|4|71||

.

*"A barren woman's son can grind a boulder into flour,"*

*you seem to say*

*—*

*or else*

*"there is a rabbit that has two horns;"*

*or*

*"chanting,*

*whirling with its a*rms* outflung,*

*a mountain*

*dances the DooMsday tANDava."*

*.*

vandhyA.putreNa piSTa*:_a*dri: zaza.zRGgam pragAyati prasArya

bhuja.sampAtam

zilA nRtyati tANDavam`

.

*vlm.p.71 Râma replied, "The proverbs about the son of a barren woman
grinding stones, the horns of a rabbit, the dancing of a hill with its arms
extended,…

स्रवन्ति सिकतास् तैलM पठन्त्य् उपल.पुत्रिकाः ।

sravanti sikatA: tailam paThanti_upala.putrikA: |

गर्जन्ति चित्र.जलदा इति इव इदं वचः प्रभो ॥३।४।७२॥

garjanti citra.jaladA* iti_iva_idam vaca: prabho ||3|4|72||

.

*and so too,*

*sir,*

*dry sands* ooze oil,*

*stone statues recite their lessons,*

*and painted clouds rumble thunder*

*:*

*what you are saying sounds like that*

*.*

sravanti sikatA: tailam paThanti_upala.putrikA: garjanti citra.jaladA*
iti_iva_idam vaca: prabho

.

*vlm.72. … oil flowing from sand, marble dolls reading books, clouds in a
painting roaring, and other similar adages apply to your words (on the
reality of an unreal essence of God {brahman is neuter gender, not "he" but
"it", The Immensity; Deva=God. jd}).

* this traditional example of impossibility prob. arises from

the resemblance of sesame seeds to sand in an oilpress.

today we have the (pollutant) refining of tar*.*sands to mar the analogy.

जरा.मरण.दुःख.आदि.शैल.आकाशमयम् जगत् ।

jarA.maraNa.du:kha.Adi*.*zaila.AkAza*mayam jagat |

न_अस्ति_इति किम् इदं नाम भवता.अपि मम उच्यते ॥३।४।७३॥

na_asti_iti kim idam nAma bhavatA_api mama* ucyate ||3|4|73||

.

*how*

*can you tell me that this world of sorrow,*

*ending in senility and death*

*is like a mountain made of cloud*

*:*

*that it does not exist*

*?*

jarA.maraNa.du:kha.Adi*.*zaila.AkAza*mayam jagat

na_asti_iti kim idam nAma bhavatA_api mama* ucyate

.

*vlm.73. I see this world to be full of diseases, deaths and troubles,
mountains, vacuities and other things, and how is it sir, that you tell me

of their non*.*existence?

यथा इदं न स्थितं विश्वं न.उत्पन्नं न च विद्यते ।

yathA_idam na sthitam vizvam na* utpannam na ca vidyate |

तथा कथय मे ब्रह्मन् येन_एतन् निश्चितं भवेत् ॥३।४।७४॥

tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||

.

*how*

*can you say that everything does not exist,*

*never arose & is not known now*

*?*

*tell me that, brAhmaNa,*

*:*

*convince me*

*.*

yathA_idam na sthitam vizvam na* utpannam na ca vidyate tathA kathaya me,
brahman, yena_etat_nizcitam bhavet`

.

*vlm.how you call this world to be unsubstantial, unproduced and inexistent,

that I may be certain of this truth.

*VASISHTHA said—*



न_असमन्वित.वाग् अस्मि शृणु राघव कथ्यते ।

na_asamanvita.vAk_asmi zRNu, rAghava, kathyate |

यथा इदम् असद् आभाति वन्ध्या.पुत्र इव_आरवी ॥३।४।७५॥

yathA_idam asat_AbhAti vandhyA.putra* iva_AravI ||3|4|75||

.

*I*

*am never at a loss for words,*

*rAghava*

*.*

*pay attention, then, to what I say,*

*showing how the unreal world*

*cries*

*like a barren woman's child*

*.*

na_asamanvita.vAg_asmi zRNu rAghava kathyate yathA_idam asat_AbhAti

vandhyA.putra iva_AravI

.

*vlm.p.75 Vasishtha replied:—Know Râma, that I do not speak contradictions.
Hear me explain how unreality appears as real, like the proverb of the son
of a barren woman.

इदम् आदाव् अन्.उत्पन्नं सर्ग.आदौ तेन न_अस्त्य् अलम् ।

idam Adau_an.utpannam sarga.Adau tena na_asti_alam |

इदं हि मनसो भाति स्वप्न.आदौ पत्तनं यथा ॥३।४।७६॥

idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||

.

*from beginning to end*

*this creation does not exist at.all*

*:*

*it shines in Mind like a town seen in a dream*

*.*

idam Adau_an.utpannam sarga.Adau tena na_asti_alam idam hi manasa:_bhAti
svapna.Adau pattanam yathA

.

*vlm.p.76 All this was unproduced before and did not exist in the beginning
of creation.

It comes to appearance from the mind like a city in a dream.

**ASatthaye.* sargAdau tena nAstyalam.therefore it is not capable of

creation! Thus the world was never born and cannot give birth to anything.
It is all a fabrication of the mind.

*vlm.p.76 All this was unproduced before and did not exist in the beginning
of creation.

It comes to appearance from the mind like a city in a dream.

मन_एव च सर्ग.आदाव् अन्.उत्पन्नम् असद्.वपुः ।

mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: |

तद् एतच् छृणु वक्ष्यामि यथा_एवम् अनुभूयते ॥३।४।७७॥

tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||

.

*this*

*whole evolving creation*

*is*

*unproduced, unreal*

*.*

*and now I shall show you how that is so, and how it happens thus to be*

*.*

mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: | tat_etat_zRNu vakSyAmi

yathA_evam anubhUyate

.

*vlm.p.77 The mind also was not produced in the beginning of creation and
was an unreality itself. Therefore hear me tell you how we come to a notion
of it.

*vlm.p.78 This unreal mind by itself spreads the false and changing scenes
of the visible world, just as in a dream we see ever changing unrealities
as true.



मनो दृश्यमयं दोषं तनोति इमं क्षय.आत्मकम् ।

mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam |

असद् एव सदाकारं स्वप्न: स्वप्न.अन्तरं यथा ॥३।४।७८॥

asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||

.

*Mind*

*extends this defective perception, this self.destructive unreality, as*

*this embodied reality,*

*much like a dream within a dream*

*.*

mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam asat_eva sadAkAram

svapna: svapna.antaram yathA`

.

*jd. one might say "ayam dRyzam dryza.mayam".

*vlm.78. This unreal mind spreads by itself the false and changing scenes
of the visible world, just as we dream of changeful unrealities as true in
a state of dreaming.

**ASatthaye.* This mind stretches out the perishable fault of vision, like

a dream though unreal, gives rise to another dream as.if it were real.

तत् स्वयं स्वैरम् एव_आशु संकल्पयति देहकम् ।

tat svayam svairam eva_Azu saMkalpayati dehakam |

तेन इयम् इन्द्रजाल.श्रीर् विततेन वितन्यते ॥३।४।७९॥

tena_iyam indra.jAla.zrI:_vitatena vitanyate ||3|4|79||

.

tat *.* That *.* svayam – itself *.* svairam eva_Azu *.* for itself alone
soon *.* saMkalpayati dehakam *.* imagines its embodiment,

and this marvelous magic net

is extended extensively.

tena –

iyam indra.jAla.zrI: *.* this plentiful Indra.net *.*

vitatena vitanyate *.* expansively expands

.

*vlm.79 Then the mind exerts its will in the fabrication of the body and
spreads the magic scene of the phenomenal world far and wide.



स्फुरति वल्गति गच्छति याचते

sphurati valgati gacchati yAcate

भ्रमति मज्जति संहरति स्वयम् ।

bhramati majjati saMharati svayam |

अपरताम् उपयात्य् अपि केवलम्

aparatAm upayAti_api kevalam

चलति चञ्चल.शक्तितया मनः ॥३।४।८०॥

calati caJcala.zaktitayA mana: ||3|4|80||

.

*it emanates,*

*it springs up,*

*it goes on its way,*

*it says its prayers,*

*it is deceived,*

*it is absorbed,*

*but*

*as itself*

*it has become separate*

*.*

*thus the Mint vibrates through spanda.shakti*

*the vibrant power*

*.*

*vlm.80. the mind by its potentiality of vacillation has many actions of
its own, as those of expansion, saltation, and motion, of craving, roving,
diving and seizing, and many other voluntary efforts (the causes of
physical operations).

*.*

*o*ॐ*m*

*.*



*next Canto*

fm3005

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

> *o*ॐ*m*
>
>
>
> FM.3.5
>
>
>
> *THE ROOT OF CREATION*
>
>
>
> *RÂMA asked Vasishtha—*

>
>
>
> भगवन्, मुनि.शार्दूल, किम् इव_इह मनोभ्रमे ।
>
> bhagavan, muni-zArdUla, kim iva_iha mana:bhrame |
>
> विद्यते कथम् उत्पन्नम् मनोमायामयम् कुतः ॥३।५।१॥
>
> vidyate katham utpannam mana:mAyA~Amayam kuta: ||3|5|1||
>
> .
>

> *Lord.Bhagavan, Tiger among the Munis,*
>
> *you can tell me all about Manas.Mind and its confusions:*
>
> *if Mind is only **mAyA.Illusion*
>
> *then where has this magical illusion come.from*
>
> *?*
>
> zArdUla.*tiger* manobhrama.*mental.delusion*
>
> vidyate.*is.known.to.be <http://is.known.to.be>*

>
> utpanna
>
> manomAyA
>
> Amaya
>
> kuta:
>
> .
>
> *vlm.p.1. Râma said, "O chief of the sages, what is the cause that leads
> to our misconception of the mind? How it is produced, and what is the
> source of its illusion?
>
> *vlm. ... what cause is it that leads to our misconception of the mind,
> how it is produced and what is the source of its illusion.
>
>
>
> उत्पत्तिम् आदाव् इति मे समासेन वद प्रभो ।
>
> utpattim Adau_iti me samAsena vada prabho |
>
> प्रवक्ष्यसि ततः शिष्टम् वक्तव्यम् वदताम् वर ॥३।५।२॥
>
> pravakSyasi tata: ziSTam vaktavyam vadatAm vara ||3|5|2||
>
> .
>

> *How *
>
> *does it happen *
>
> *in the beginning*
>
> *?*
>
> *Tell me all about it, sir, best of orators:*
>
> *afterward*
>
> *you can explain whatever remains to be said*
>
> *.*
>
> utpatti.m Adau.*in.the.beginning* iti.*so/"thus"* me.*@ me* <me.@%20me>
>
> samAsena vada*.tell* prabho.*sir\Milord* |
>
> pravakSyasi tatas.*therefore/from.that*
>
> ziSTa*.xx*.m
>
> vaktavya*.xx*.m
>
> vadatAm*.of.speakers* *hey *vara.*hey.best\boon*

>
> .
>
> *vlm.p.2 Tell me sage, in brief, about the first production (of the mind),
> and then, O best of the eloquent, you may say what else there is to be said
> on the subject."
>
>
>

> *VASISHTHA responded—*

>
>
>
> महाप्रलय.सम्पत्ताव् असत्ताम् समुपागते ।
>
> mahApralaya-sampattau_a.sattAm sam.upAgate |
>
> अशेष.दृश्य.सर्ग.आदौ शान्तम् एव_अवशिष्यते ॥३।५।३॥
>
> azeSa.dRzya-sarga.Adau zAntam eva_ava.ziSyate ||3|5|3||
>
> .
>

> *In the Doomsday catastrophe*
>
> *the entire perceived creation subsides into unreality*
>
> *so that nothing but quiet remains*
>
> *. *
>
> mahA*.great*.
>
> pralaya*.Doomsday*.saMpatti*.xx*.au a.*not*.sattA*.Realness*.m *whin*
>
> samupAgata*.xx*.e | azeSa*.entire/whole*.dRzya*.percept/object*.sarga
> *.creation*.Adau.*in.the.beginning* zAnta.*quieted.*m eva*.indeed\only*/
> *very*
>
> avaziSyate*.xx*

>
> .
>
> *vlm.p.3 Vasishtha replied:—Incident to the universal dissolution, when
> all things are reduced to nothing, this infinity of visible objects remains
> in a state of calm and quiet before their creation.
>
>
>
> आस्ते ऽन्.अस्तमितो भास्वान् अजो देवो निरामयः ।
>
> Aste_an.astamita:_bhAsvAn aja:_deva:_nirAmaya: |
>
> सर्वदा सर्व.कृत् सर्वः परमात्मा महेश्वरः ॥३।५।४॥
>
> sarvadA sarva.kRt sarva: parama.AtmA mahezvara: ||3|5|4||
>
> .
>

> *There is a sun that does not set, unborn, divine, taintless, formless,*
>
> *everywhen* *everdoing everything, the SuperSelf, the mighty Lord*
>
> *... *

>
> *jd. YV loves to make litanies! «nir.Amaya», the second term of this
> litany, is usually translated as "without.disease"; but Max Müller reads it
> as nir~A>mA³, non-upon>building, formlessness. this was a happy discovery,
> confirming my own belief. I think that the Poet means both. the devotional
> Poet would think of diseaselessness, while the Philosopher would understand
> «measurelessness».
>
> *vlm.p.4 There is only great God {brahman is neuter gender, not "he" but
> "it", The Immensity; Deva=God. jd} in existence, who is uncreated and
> without decay, who is the creator of all at all times, who is all in all
> and Supreme Soul of all, and who resembles the sun that never sets.
>

> * Aste*.is.existent* an-.*not-/un-*.astamita*.set/ceased/dead*: bhAsvat
> *.illuminating/sun*/An aja.*unborn*: deva.*God/deity*: nirAmaya
> *.diseaseless/healthy\formless*: | sarvadA*.always/everywhen* sarva.
> *all/every*.kRt.*do.making/do.maker* sarva.*all/every*: paramAtma.
> *SuperSelf* mahezvara*.great.Lord*:

>
>
>
> यतो वाचो निवर्तन्ते यो मुक्तैर् अवगम्यते ।
>
> yata:_vAca:_nivartante ya:_muktai:_eva_avagamyate |
>
> यस्य च_आत्मा:आदिकाः संज्ञाः कल्पिता न स्वभावजाः ॥३।५।५॥
>
> yasya ca_AtmA~AdikA: saMjJA: kalpitA:_na svabhAva.jA: ||3|5|5||
>
> .
>
> ...
>

> *from whom all words turn back*
>
> *.*
>
> *who is understood by the Free*
>
> *.*
>
> *for whom terms like 'the Self' are fashioned tho not innately present*
>
> *... *
>
> yatas*.from.which/whence* vacas.*speech/voice/word*
>
> nivartante*.xx *
>
> yas.*who/which* *by/with* mukta.*free(d)*.*s**.*i: eva*.indeed\only*/
> *very*
>
> avagamyate*.xx *|
>
> yasya*.of.which/whose* ca.*and/also* AtmA.*Âtmâ/self*.

>
> Adika.A: saMjJA: kalpitA:_na svabhAva.jA:
>
> .
>
> *vwv. Names such as "Self" are invented for the Absolute, from which words
> turn away (without defining it) and which is known by the liberated. They
> are not born from its inherent nature.
>
> *vlm. He whom language fails to describe, and who is known to the
> liberated alone; who is termed the soul by fiction only, and not by his
> real nature (which is unknowable).
>
> *Persp.p.50.There is no such thing as self apart from the Absolute
> Brahman. Names such as self are invented or imagined by us, because the
> Absolute Brahman is that Reality from which words turn away and which is
> only known by the liberated.
>
>
>
> यः पुमान् संख्य.दृष्टीनाम् ब्रह्म वेदान्त.वादिनाम् ।
>
> ya: pumAn saMkhya-dRSTInAm brahma vedAnta-vAdinAm |
>
> विज्ञान.मात्रम् विज्ञान.विदाम् एकान्त.निर्मलम् ॥३।५।६॥
>
> vijJAna-mAtram vijJAna-vidAm ekAnta-nirmalam ||3|5|6||
>
> .
>
> ...
>

> *who is the one integrity*
>
> *the Puman.Male of the samkhya*
>
> *called Brahman by the vedAnta School*
>
> *known as Vijnâna.Understanding by Vijnâna-Wits*
>
> *: *
>
> *an immaculate unity*
>
> *.*

>
> ya: pumAn saMkhya-dRSTInAm brahma vedAnta-vAdinAm | vijJAna-mAtram
>
> vijJAna-vidAm ekAnta-nirmalam
>
> .
>
> *vwv. ... the #sAMkhya philosophers, #brahman for the teachers of
> #vedAnta, mere #vijJAna (or intelligence) which is absolute and stainless,
> for the knowers of #vijJAna...
>
> *vlm.3.5.6. Who is the prime Male of Sánkhya philosophers and the Brahma
> of Vedánta followers; who is the Intelligence of gnostics and who is wholly
> pure and apart from all (personalities).
>
>
>
> यः शून्य.वादिनाम् शून्यो भासको यो ऽर्क.तेजसाम् ।
>
> ya: zUnya-vAdinAm zUnya:_bhAsaka:_ya: arka-tejasAm |
>
> वक्ता मन्ता ऋतम् भोक्ता द्रष्टा कर्ता सदा_एव सः ॥३।५।७॥
>
> vaktA mantA Rtam bhoktA draSTA kartA sadA_eva sa: ||3|5|7||
>

> *.*
>
> *...*
>
> *who is called*
>
> *the Shûnya.Void by the Voidist School*
>
> *the Sun of the Heat.Energists *
>
> *the Speaker*
>
> *the Thinker*
>
> *the Way*
>
> *the Enjoyer*
>
> *the Seer*
>
> *the Doer*
>
> *:*
>
> *he is ever so*
>
> *.*

>
> ya: zUnya-vAdinAm zUnya: bhAsaka:_ya: arka-tejasAm | vaktA mantA Rtam
> bhoktA
>
> draSTA kartA sadA_eva sa:
>
> .
>
> *vlm. ... known as vacuum by vacuists, who is the enlightener of solar
> light, who is truth itself, and the power of speech and thought ant vision,
> and all action and passion for ever.
>
> *vlm.p.7 He is known as Vacuum by vacuists, and the One who gives the sun
> its light. He is truth itself, the power of speech and thought ant vision,
> and all action and passion forever.
>
>
>
> सन्न् अप्य् असद् यो जगति यो देहस्थो ऽपि दूरगः ।
>
> san* api_asan ya:_jagati ya:_deha.stha: api dUra.ga: |
>
> चित्.प्रकाशो ह्य् अयम् यस्माद् आलोक इव भास्वतः ॥३।५।८॥
>
> cit-prakAza:_hi_ayam yasmAt_Aloka* iva bhAsvata: ||3|5|8||
>

> *.*
>
> *...*
>
> *tho being*
>
> *who is not.being in this world*
>
> *tho set in a body*
>
> *remote from it*
>
> *a Concious.projection is this*
>
> *from which*
>
> *there is light like the sun's*
>
> *...*

>
> san* api_asan ya:_jagati ya:_deha.stha: api dUra.ga: |
> cit-prakAza:_hi_ayam yasmAt
>
> Aloka* iva bhAsvata:
>
> .
>
> *vwv.1206/3.5.8. It is that which is nonexistent in the world though
> existing, which is far removed though abiding in the body, and from which
> (arises) this light of consciousness, as light from the sun.
>
> *vlm.3.5.8. Who though ever existent everywhere appears as inexistent to
> the world, and though situated in all bodies, seems to be far from them. He
> is the enlightener of our understanding as the solar light (of the world).
>
> *sv.3.5.6-8 He is, yet he is not realised by the world; he is within the
> body, too, yet he is far.
>
> *vlm.p.8 He is who, though ever existent everywhere, appears as
> nonexistent to the world, and though situated in all bodies, seems to be
> far from them. He is the Enlightener of our understanding, like the light
> of the sun to the world.
>
>
>
> यस्माद् विष्ण्व्:आदयो देवाः सूर्याद् इव मरीचयः ।
>
> yasmAt_viSNu~Adaya:_devA: sUryAt_iva marIcaya: |
>
> यस्माज् जगन्त्य् अनन्तानि बुद्बुदा जलधेर् इव ॥३।५।९॥
>
> yasmAt_jaganti_anantAni budbudA* jala.dhe:_iva ||3|5|9||
>

> *.*
>
> *...*
>
> *from which*
>
> *Vishnu the Pervader*
>
> *and all the gods*
>
> *shine like sunbeams*
>
> *and*
>
> *all the worlds*
>
> *in all their number*
>
> *are mere bubbles bursting in a sea*
>
> *.*

>
> yasmAt_viSNu~Adaya:_devA: sUryAt_iva marIcaya: | yasmAt_jaganti_anantAni
> budbudA:_jala.dhe:_iva
>
> .
>
> *vlm.p.9 It is He from whom the gods Vishnu and others are produced, like
> solar rays from the sun, and from whom infinite worlds have come into
> existence like bubbles of the sea.
>
>
>
> यम् यान्ति दृश्य.वृन्दानि पयांसि_इव महार्णवम् ।
>
> yam yAnti dRzya-vRndAni payAMsi_iva mahArNavam |
>
> य आत्मानम् पदार्थम् च प्रकाशयति दीपवत् ॥३।५।१०॥
>
> ya* AtmAnam padArtham ca prakAzayati dIpavat ||3|5|10||
>

> *.*
>
> *to it*
>
> *the many Percepts return*
>
> *as water to the sea*
>
> *&*
>
> *it lights like a lamp the Self and its "I"dentity*
>
> *.*

>
> yam yAnti dRzya-vRndAni payAMsi_iva mahArNavam | ya* AtmAnam padArtham ca
>
> prakAzayati dIpavat
>
> *vwv. 1208/3.5.10. It is that towards which multitudes of visible objects
> proceed like waters toward the great ocean and which illuminates the object
> as well as the self like a lamp.
>
> *vlm.3.5.10. Unto whom these multitudes of visible creations return as the
> waters of the earth to the sea, and who like a lamp enlightens the souls
> and bodies (of all immaterial and material beings).
>
>
>
> य आकाशे शरीरे च दृषत्स्व् अप्सु लतासु च ।
>
> ya* AkAze zarIre ca dRSatsu_apsu latAsu ca |
>
> पांसुष्व्_अद्रिषु वातेषु पातालेषु च संस्थितः ॥३।५।११॥
>
> pAMsuSu_adriSu vAteSu pAtAleSu ca saMsthita: ||3|5|11||
> .
>
> ...
>

> *which is*
>
> *in Space and in the body,*
>
> *in stones, in waters, & in vines,*
>
> *in dust, in mountains, in the winds*
>
> *(and in Pâtâla.Netherworld as well)*
>
> *...*

>
> ya: AkAze zarIre ca dRSatsu_apsu latAsu ca | pAMsuSu_adriSu vAteSu
> pAtAleSu ca saMsthita:
>
> .
>
> *vlm.p.11 He is present alike in heaven, in earth, and in the nether
> worlds, who abides equally in all bodies whether of the mineral, vegetable
> or animal. He resides alike in each particle of dust as in the high and
> huge mountain ranges, and He rides as swiftly on the wings of winds as He
> sleeps in the depths of the earth.
>
>
>
> यः प्लावयति संरब्धम् पुर्यष्टकम् इतस् ततः ।
>
> ya: plAvayati saMrabdham puryaSTakam ita:_tata: |
>
> येन मूकीकृता मूढाः शिला ध्यानम् इवास्थिताः ॥३।५।१२॥
>
> yena mUkI.kRtA* mUDhA: zilA* dhyAnam iva_ÂsthitA: ||3|5|12||
>

> *.*
>
> *who flitters about here and there*
>
> *as the stirring puryaSTaka.Octagon*
>
> *by whom the foolish are made dumb,*
>
> *as.if in the Stone Dhyâna state*
>
> *.*

> *by whom*
>
> *the sky was made empty*
>
> *by whom*
>
> *the mountains were made solid*
>
> *by whom*
>
> *the waters were made flowing;*
>
> *of whom*
>
> *the radiant power is the sun*
>
> *.*

>
> vyoma yena kRtam zUnyam zailA* yena ghanI.kRtA: | Apa:_drutA: kRtA* yena
>
> dIpta:_yasya vaza:_ravi:
>
> .
>
> *vwv. 1210/3.5.13. It is that by which the sky is made empty, mountains
> are made hard, waters are made to move swiftly, and under the control of
> which the sun has light.
>
> *vlm.3.5.13. He who has filled the skies with vacuity and the rocks with
> solidity; who has dissolved the waters to fluidity, and concentrated all
> light and heat in the sun.
>
>
>
> प्रसरन्ति यतश् चित्राः संसार.असार.वृष्टयः ।
>
> prasaranti yata:_citrA: saMsAra~asAra-vRSTaya: |
>
> अक्षय.अमृत.सम्पूर्णाद् अम्भोदाद् इव वृष्टयः ॥३।५।१४॥
>
> akSaya~amRta-sampUrNAt_ambhodAt_iva vRSTaya: ||3|5|14||
>
> .
>

> *from which*
>
> *the awesome thunderstorms of the Samsâra.Convolution stream forth*
>
> *as.if*
>
> *an endless shower of nectar*
>
> *poured*
>
> *out of an overflowing cloud*
>
> *.*

>
> prasaranti yata:_citrA: saMsAra~asAra-vRSTaya: | akSaya~amRta-sampUrNAt
>
> ambhodAt_iva vRSTaya:
>
> *vwv.1211/3.5.14. It is that from which flow forth various worthless
> sights of worlds, like rains from a cloud full of imperishable nectar.
> [sphuranti zikarA yasmAd.... y1001.003]
>
> *vlm.3.5.14. He who has spread these wonderful scenes of the world, as the
> clouds sprinkle the charming showers of rain; both as endless and
> incessant, as they are charming and dulceate to sight.
>
>
>
> आविर्.भाव.तिरो.भाव=मयास् त्रि.भुवन_ऊर्मयः ।
>
> Avir.bhAva-tira:bhAva=mayA:_tri.bhuvana_Urmaya: |
>
> स्फुरन्त्य् अतितते यस्मिन् मराव् इव मरीचयः ॥३।५।१५॥
>
> sphuranti_atitate yasmin marau_iva marIcaya: ||3|5|15||
>
> .
>

> *surging & subsiding*
>
> *waves upon waves of existence in the three worlds are manifest*
>
> *afar & about*
>
> *like desert dust in a mirage*
>
> *.*

>
> Avir.bhAva-tira:bhAva=mayA: tri.bhuvana_Urmaya: | sphuranti_atitate yasmin
>
> marau_iva marIcaya: |
>
> .
>
> *vlm.p.15 It is He who causes the appearance and disappearance of worlds
> in the sphere of His infinity, like waves in the ocean, and in whom these
> phenomena rise and set like the running sands of the desert.
>
>
>
> नाश.रूपो विनाश.आत्मा यो ऽन्तःस्थः सर्व.जन्तुषु।
>
> nAza.rUpa:_vinAza.AtmA ya: anta:stha: sarva.jantuSu |
>
> गुप्तो यो ऽप्य् अतिरिक्तो ऽपि सर्व.भावेषु संस्थितः ॥३।५।१६॥
>
> gupta:_ya: api_ati.rikta: api sarva.bhAveSu saMsthita: ||3|5|16||
>

> *.*
>
> *the indestructible Self assuming the form of destruction*
>
> *who sits within all the beings*
>
> *who is hidden*
>
> *within*
>
> *yet apart*
>
> *settled in all the beings*
>
> *.*

>
> nAza.rUpa:_vinAza.AtmA ya: anta:stha: sarva.jantuSu | gupta:_ya:
> api_ati.rikta: api
>
> sarva.bhAveSu saMsthita:
>
> .
>
> *vwv. 1213/3.5.16. It is that which exists in all creatures, of
> undecaying nature, (yet) having the appearance of destruction. Though
> unequalled and hidden (or invisible), it is existing in all beings.
>
> *vlm.3.5.16. His spirit the indestructible soul, resides as the germ of
> decay and destruction in the interior (vitals) of animals. It is as minute
> as to lie hid jn the body, and as magnified as to fill all existence.
>
> *sv.3.5.16-20 His form (the world) vanishes, but his self is unchanging.
> He dwells in all. He is hidden and he overflows.
>
>
>
> प्रकृति.व्रततिर् व्योम्नि जाता ब्रह्माण्ड.सत्फला ।
>
> prakRti-vratati:_vyomni jAtA brahmANDa-satphalA |
>
> चित्त.मूल.इन्द्रिय.दला येन नृत्यति वायुना ॥३।५।१७॥
>
> citta-mUla-indriya-dalA yena nRtyati vAyunA ||3|5|17||
>
> .
>

> *it is*
>
> *the vine of primal Prakrti*
>
> *the elements risen in space*
>
> *whose fruit is what is So*
>
> *.*
>
> *it's the wind in which the fragments of Affection dance*
>
> *.*

>
> prakRti-vratati:_vyomni jAtA brahmANDa-satphalA | citta-mUla-indriya-dalA
>
> yena nRtyati vAyunA
>
> .
>
> *VA. ... vine of materiality ....
>
> *vlm. His nature (Prakriti) spreads herself like a magic creeper (máyá
> lata) all over the space of vacuity, and produces the fair fruit in the
> form of the mundane egg (Brahmánda); while the outward organs of bodies,
> resembling the branches of this plant, keep dancing about the stem (the
> intelligent soul), shaken by the breeze of life which is everfleeting.
>
>
>
> यश् चिन्.मणि: प्रकचति प्रति.देह.समुद्गके ।
>
> ya:_cit-maNi: pra.kacati prati-deha-samudgake |
>
> यस्मिन्न् इन्दौ स्फुरन्त्य् एता जगज्.जाल.मरीचयः ॥३।५।१८॥
>
> yasmin*_indau sphuranti_etA* jagat-jAla-marIcaya: ||3|5|18||
>
> .
>

> *it is*
>
> *the jewel of Consciousness*
>
> *hidden within the body-treasure.chest*
>
> *.*
>
> *it is*
>
> *the moon*
>
> *in whose light mirages sparkle within this network of worlds*
>
> *.*

>
> *vlm.p.18 It is He who shines as the gem of intelligence in the heart of
> the human body, and it is He from whom the luminous orbs constituting the
> universe continually derive their luster.
>
>
>
> प्रशान्ते चिद्.घने यस्मिन् स्फुरन्त्य् अमृत.वर्षिणि ।
>
> prazAnte cit.ghane yasmin sphuranti_amRta-varSiNi |
>
> धाराजलानि भूतानि सृष्टयस् तडितः स्फुटाः ॥३।५।१९॥
>
> dhArA.jalAni bhUtAni sRSTaya:_taDita: sphuTA: ||3|5|19||
>
> .
>

> *whose cloud of Consciousness*
>
> *from calm*
>
> *flashes its lightning*
>
> *to release a nectarine rain of beings*
>
> *.*

>
> prazAnte cid.ghane yasmin sphuranti_amRta-varSiNi | dhArA.jalAni bhUtAni
> sRSTaya:_taDita: sphuTA:
>
> .
>
> *vlm.3.5.19. It is that colossus of intelligence, which like a cloud sheds
> ambrosial draughts of delight to soothe our souls, and showers forth
> innumerable beings as rain drops on all sides. It bursts into incessant
> flashes showing the prospects of repeated creations which are as (momentary
> as) flashes of lightenings.
>
> *VA. From the calm cloud of consciousness it pours down the nectarine
> shower of multitude of beings rains and in flashes of lightening creates
> creations.
>
> *AS. ... "creates creation". The living beings are compared to the rains
> and the material worlds are compared to the lightening while the downpour
> happens. This further clarifies the unreality of the material world, like
> lightening it is visible, but transient!
>
>
>
> चमत्.कुर्वन्ति वस्तूनि यद् आलोकतया मिथः ।
>
> camat.kurvanti vastUni yat_AlokatayA mitha: |
>
> असज्.जातम् असद् येन येन सत् सत्त्वम् आगतम् ॥३।५।२०॥
>
> asat-jAtam asat_yena yena sat sattvam Agatam ||3|5|20||
>
> .

> *The magic of its light*
>
> *makes*
>
> *delusive substantiality*
>
> *born of the unreal*
>
> *whereby*
>
> *the real comes to reality*
>
> *.*

>
> camat.kurvanti vastUni yat_AlokatayA mitha: | asat-jAtam asat_yena yena
> sat sattvam Agatam
>
> .
>
> *vlm.3.5.20. It is his wondrous light which displays the worlds to our
> wondering sight; and it is from his entity that both what is real and
> unreal, have derived their reality and unreality.
>
>
>
> चलति_इदम् अनिच्छस्य कायो यो यस्य संनिधौ ।
>
> calati_idam anicchasya kAya:_ya:_yasya saMnidhau |
>
> जडम् परमरक्तस्य शान्तम् आत्मनि तिष्ठतः ॥३।५।२१॥
>
> jaDam parama-raktasya zAntam Atmani tiSThata: ||3|5|21||
>
> .

> *it is*
>
> *the body that is stirred spontaneously*
>
> *and in whose unattached presence, still, perfect, and peaceful,*
>
> *it rests in itSelf*
>
> *.*

> *Destiny,*
>
> *Place.Time,*
>
> *Motion,*
>
> *Vibrant Activity*
>
> *:*
>
> *through its pervading the all-Suchness*
>
> *these enter the Suchness*
>
> *.*

> *.*
>
> *who is*
>
> *pure Samvit.Awareness*
>
> *who is*
>
> *Space that becomes the spacious sky*
>
> *just as*
>
> *a word in Consciousness becomes a thing*
>
> *so*
>
> *he conceives and controls*
>
> *.*

>
> *vlm.p.23 It is He who from His personality of pure consciousness (cit,
> cosmic consciousness), became of the form of emptiness, then by means of
> His empty mind and empty thoughts filled it with substances, wherein His
> soul was to reside, and whereon His spirit had to preside.
>
> *AS. Being pure consciousness, he may become the space (kham bhavet) by
> thinking space (vyomacintayA) and acquires the apparent appearance
> (arthatvam iva) of various objects by thinking them (padArthacintayA) , so
> he stays (tiSThati) firm within himself (adhiSThita:).
> *sv.3.22-24 Because of his omnipresent omnipotent omniscience, his very
> thoughts materialise.
>
>
>
> कुर्वन्.न् अपि_इह जगताम् महताम् अनन्त=
>
> kurvan api_iha jagatAm mahatAm ananta=
>
> वृन्दम् न किञ्चन करोति न काश्चन_अपि ।
>
> vRndam na kim.cana karoti na kAz.cana_api |
> स्वात्मन्य्_अनस्त-मय.संविदि निर्विकारे
>
> svAtmani_anasta-maya-saMvidi nirvikAre
>
> त्यक्त~उदय.स्थिति.मति स्थित* एक* एव ॥३।५।२४॥
>
> tyakta~udaya-sthiti-mati sthita* eka* eva ||3|5|24||
>
> .
>

> *thus,*
>
> *—making here the infinite multitude of the worlds—*
>
> *he makes nothing*
>
> *—not anything at all—*
>
> *rests in himSelf*
>
> *in a never-setting saMvit Awareness*
>
> *foregoing the arising of mentation*
>
> *:*
>
> *his state is only*
>
> *One*
>
> *.*

>
> kurvan api_iha jagatAm mahatAm ananta-vRndam na kim.cana karoti na
> kAz.cana_api | svAtmani_anasta-maya-saMvidi nirvikAre
> tyakta~udaya-sthiti-mati sthita* eka* eva
>
> .
>
> *var. TPD ahanta-vRnda
>
> *vlm.3.5.24. Having thus made the infinite hosts of worlds in the immense
> sphere of the universe, he is yet neither the agent of any action nor the
> author of any act in it; but remains ever the same as the sole one alone,
> in his unchangeable and unimpairing state of self-consciousness, and
> without any fluctuation, evolution or inhesion of himself, as he is quite
> unconcerned with the world.
>
>
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
>
>
> FM3006 THE BETTER REMEDY 1.AP05 .z22
>
>
> https://www.dropbox.com/s/7scbxvryd002dnc/fm3006%201.ap05%20The%20Better%20Remedy%20%20.z22.docx?dl=0
>
> FM.3.1-FM.3.49...
>
> https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....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
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>> <http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11>

>> and http://en.wikipedia.org/wiki/Butea
>>
>> *vlm.21. the shade of evening veiled all sides, and uplifted the canopy
>> of the starry sphere on high, which like the vernal atmosphere, was
>> emblazoned with the starlike flowers of kinsuka.
>>
>>
>>
>> चूत.नीप-कदम्ब.अग्र-ग्राम.चैत्य-गृह.उदरे ।
>>
>> cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare |
>>
>> निलिल्यिरे खगाश् चित्ते ऽवदाता वृत्तयो यथा ॥३।४।२२॥
>>
>> ni.lilyire khagA:_citte_avadAtA* vRttaya:_yathA ||3|4|22||
>>
>> .
>>
>> birds settled in
>>
>> the mango trees, the ungrieving Ashoka & Kadamba* trees
>>
>> and
>>
>> on.top.of civic monuments,
>>
>> or
>>
>> on the roofs of houses.
>>
>> they were like pure thoughts settling in the chitta.Affection
>>
>> .
>>
>> cUta.nIpa.kadamba.agra.grAma.caitya.gRha.udare
>>
>> in cUta.foot-kadamba.roofed-town-caitya.gRha.udara
>>
>> ni.lilyire khagA:_citte
>>
>> avadAtA* vRttaya:_yathA
>>
>> * [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba , and
>> http://www.kumbakona.Hinfo/muruga/malar.htm

>> <http://www.kumbakonam.info/muruga/malar.htm>]

>> *.*
>>
>> *the Rshis*
>>
>> *and the EarthLords*
>>
>> *and the Munis*
>>
>> *and the Brâhmanas,*
>>
>> *reflecting.on these word-treasures, went to the shelter of their homes*
>>
>> *.*

>> *the stars were lost in inner space*
>>
>> *:*
>>
>> *twinkling in the sky*
>>

>> *like yellow magnolia blossoms that wither in the summer's heat*
>>
>> *.*

>>
>> *vlm.31. the twinkling stars now disappeared from the sky, as the flowers
>> on the trees were blown away by the breeze, and strewn on the ground as the
>> fallen stars of heaven.
>>
>>
>>
>> दृश्यताम् आजगाम अर्कः प्रभा उन्मीलित.लोचनः ।
>>
>> dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: |
>>
>> विवेक.वृत्तिर् महताम् मनसि.इव नवा उदिता ॥३।४।३२॥
>>
>> viveka.vRtti:_mahatAm manasi_iva navA_uditA ||3|4|32||
>>
>> .
>>

>> *the sun*
>>
>> *became perceptible*
>>
>> *with eye-opening radiance*
>>
>> *like an eureka freshly arisen in the Mind of someone great*
>>
>> *.*

>>
>> dRzyatAm AjagAma_arka: prabhA_unmIlita.locana: viveka.vRtti:_mahatAm
>> manasi_iva navA_uditA
>>
>> .
>>
>> *vlm.p.32 The sun became visible to the eyes. His rays roused them from
>> sleep, just as the new-rising faculty of reason becomes conspicuous in the
>> minds of enlightened great souls.
>>
>>
>>
>> भानोर् भासा भूषितैर् मेघ.लेशैः
>>
>> bhAno:_bhAsA bhUSitai:megha.lezai:
>>
>> किम्चित् किम्चित् कुङ्कुम.च्छायया इव ।
>>
>> kimcit­_kimcit kuGkuma*-chAyayA_iva |
>>
>> पूर्व-क्ष्मा-भृत्.पीत.वासाः स-मेघैः
>>
>> pUrva.kSmA.bhRt-pIta.vAsA: sa.meghai:
>>
>> ताराहारः श्री.युतः खं समेतः ॥३।४।३३॥
>>
>> tArAhAra: zrI.yuta: kham sameta: ||3|4|33||
>>
>> .
>>

>> *the sun,*
>>
>> *radiant,*
>>
>> *adorned with fragments of clouds,*
>>

>> *tinged here and there with reddish shadows,*
>>
>> *rose on the eastern mountain dressed in yellow,*
>>
>> *while*
>>
>> *the sky still teemed with stars, together in their places*
>>
>> *. *

>> *They came together as before*

>>
>> *:*
>>
>> *the whole assembly entered*
>>
>> *and*
>>

>> *became as still as a windless lotus.pond*
>>
>> *.*

>>
>> pUrva.vat saMnivezena - they came together as before,
>>
>> viveza sakalA sabhA | the whole assembly entering, -
>>
>> babhUva.I/U/ze.was/became
>>
>> aspanditA_AkArA
>>
>> vAta.muktA_iva padminI
>>
>> .
>>
>> *vlm.p.35 The full assembly took their seats and sat without moving, like
>> a lake covered with lotus remains calm after a storm.
>>
>>
>>
>> अथ प्रसङ्गम् आसाद्य रामो मधुरया गिरा ।
>>
>> atha prasaGgam AsAdya rAma:_madhurayA girA |
>>
>> उवाच मुनि.शार्दूलं वसिष्ठं वदतां वरम् ॥३।४।३६॥
>>
>> uvAca muni-zArdUlam vasiSTham vadatAm varam ||3|4|36||
>>
>> .
>>

>> *pursuing his topic, Râma, with his honey-sweet voice,*
>>
>> *said this to that lion among munis Vasishtha, that great orator*
>>
>> *—*

>>
>> atha prasaGgam AsAdya rAma:_madhurayA girA | uvAca muni-zArdUlam
>> vasiSTham vadatAm varam
>>
>> .
>>
>> *vlm.p.36 Then Râma addressed Vasishtha, the most eloquent of sages, with
>> honey-like words about the subject under investigation.
>>
>>
>>

>> *RÂMA asked—*

>>
>>
>>
>> भगवन् मनसो रूपम् कीदृशम् वद मे स्फुटम् ।
>>
>> bhagavan manasa:_rUpam kIdRzam vada me sphuTam |
>>
>> यस्मात् तेन इयम् अखिला तन्यते लोक.मञ्जरी ॥३।४।३७॥
>>
>> yasmAt tena_iyam akhilA tanyate loka.maJjarI ||3|4|37||
>>
>> .
>>

>> *Lord,*
>>
>> *what is this form of Mind*
>>
>> *from which the blossom of this world springs.up in its entirety*
>>
>> *?*
>>
>> *tell me that, sir*
>>
>> *—*
>>
>> *in simple words*
>>
>> *.*
>>

>> bhagavan manasa:_rUpam kIdRzam vada me sphuTam yasmAt tena_iyam akhilA
>> tanyate loka.maJjarI
>>
>> .
>>
>> *vlm.p.37 He said, "Tell me plainly, O venerable sir, about the form of
>> the mind, which developed itself in all things of the universe as they were
>> its offshoots."
>>
>>
>>

>> *VASISHTHA replied—*

>>
>>
>>
>> राम अस्य मनसो रूपं न किम्चिद् अपि दृश्यते ।
>>
>> rAma,_asya manasa:_rUpam na kimcit_api dRzyate |
>>
>> नाम.मात्राद् ऋते व्योम्नो यथा शूण्य-जड.आकृते: ॥३।४।३८॥
>>
>> nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte: ||3|4|38||
>>
>> .
>>

>> *Râma,*
>>
>> *the Form of manas.Mind is seen to be nothing at.all but its Name*
>>
>> *just as the spacious sky is an emptiness seemingly solid*
>>
>> *.*

>>
>> rAma,_asya manasa:_rUpam na kimcit_api dRzyate
>>
>> nAma.mAtrAt_Rte vyomna:_yathA zUNya.jaDa.AkRte:
>>
>> .
>>
>> *sv. Even as empty, inert nothingness is known as space, mind is empty
>> nothingness.
>>
>> *vlm. Ráma! there is no form whatever of the mind, that may be seen by
>> any body. It has nothing substantial besides its name as that of the
>> formless and irremovable vacuity....
>>
>> *vlm.Râma, the mind has no form that anyone can see. Other than its name,
>> it has nothing substantial, only the formless and irremovable void. 39 The
>> mind as an entity (sat) is not situated in any part of the outer body, nor
>> is it within any cavity of the heart or brain. But know it, O Râma, to be
>> situated everywhere as the all encompassing void.
>>
>>
>>
>> न बाह्ये न.अपि हृदये सद्रूपं विद्यते मनः ।
>>
>> na bAhye na_api hRdaye sat-rUpam vidyate mana: |
>>
>> सर्वत्र.एव स्थितं च एतद् विद्धि राम यथा नभः ॥३।४।३९॥
>>
>> sarvatra_eva sthitam ca_etat_viddhi, rAma, yathA nabha: ||3|4|39||
>>
>> .
>>

>> *neither outside nor in the Heart*
>>

>> *what.is.so <http://what.is.so> is only manas.Mind*

>>
>> *which is to be found everywhere*
>>
>> *.*
>>

>> *know it, Râma, as like the sky*
>>
>> *. *

>>
>> na bAhye na_api hRdaye sat-rUpam vidyate mana: sarvatra_eva sthitam
>> ca_etat_viddhi, rAma, yathA nabha:
>>
>> .
>>
>> *vlm.39 The mind as an entity (sat) is not situated in any part of the
>> outer body, nor is it within any cavity of the heart or brain. But know it,
>> O Râma, to be situated everywhere as the all encompassing void.
>>
>> *vlm. the mind as an entity (sat) is not situated in any part of the
>> outer body, nor is it within any cavity of the heart or brain....
>>
>> *vwv.457/39. neither externally nor even in the interior, does the mind
>> exist in the form of reality. rAma! know this also as existing quite
>> everywhere as the sky (or space exists everywhere).
>>
>> *sv. Even as empty, inert nothingness is known as space, mind is empty
>> nothingness.
>>
>>
>>
>> इदम् अस्मात् समुत्पन्नं मृगतृष्ण-अम्बु.संनिभम् ।
>>
>> idam asmAt sam.utpannam mRga.tRSNa.AMbu-saMnibham |
>>
>> रूपं तु क्षण.संकल्पाद् द्वितीयेन्दु.भ्रम.उपमम् ॥३।४।४०॥
>>
>> rUpam tu kSaNa.saMkalpAt_dvitIya.indu-bhrama.upamam ||3|4|40||
>>
>> .
>>

>> *This*
>>
>> *is produced from*
>>
>> *this*
>>
>> *like the water of a mirage*
>>
>> *&*
>>
>> *Form is just a conceptual glitch,*
>>
>> *like seeing two moons in the one sky*
>>
>> *.*

>>
>> * idam asmAt sam.utpannam this is produced from this
>> mRga.tRSNa.aMbu-saMnibham like water in a mirage rUpam tu kSaNa.saMkalpAt
>> and form is just a conceptual glitch , dvitIya.indu-bhrama.upamam like
>> seeing two moons
>>
>> *vlm.p.40 This world is produced from it, and it is like the waters of
>> the mirage. It manifests itself in the forms of its fleeting thoughts,
>> which are as false as the appearance of secondary moons in mists.
>>
>>
>>
>> मध्ये यद् एतद् अर्थस्य प्रतिभानं प्रथां गतम् ।
>>
>> madhye yat_etat_arthasya pratibhAnam prathAm gatam |
>>
>> सतो वा अप्य् असतो वापि तन्मनो विद्धि न.इतरत् ॥३।४।४१॥
>>
>> sata:_vA_api_a.sata:_vA_api tat_mana:_viddhi na_itarat ||3|4|41||
>>
>> .
>>

>> *what stands*
>>
>> *between*
>>
>> *what.is.not.So <http://what.is.not.So> & what.is.So <http://what.is.So>,*
>>
>> *the point where emanation becomes solidity,*

>>
>> *know that to be Mind,*
>>
>> *not*
>>
>> *something else*
>>
>> *.*
>>

>> *vlm.41. the thinking principle is generally believed as something
>> intermediate between the positive and negative, or real and unreal, you
>> must know it as such and no other (i.e. neither material as the body, nor
>> immaterial as the soul, but a faculty appertaining to the nature of both).
>>
>> .
>>

>> madhye*.in.between* yat.*what/which is - *etat.*this is of a* artha.*
>> thing*.sya pratibhAna.*projection/forth.shining**.*m
>>
>> prathA.m
>>
>> gata.*gone*.m sat.*Real/Being.So*.a: vA.*or/otherwise* api.
>> *even.tho\very* asat.*unreal/not.So*.a: vA.*or/otherwise* api.
>> *even.tho\very*
>>
>> tat.*that/it/he* manas*.Mind* viddhi.!*know.to.be <http://know.to.be>*
>> na.*not* itarat.*different/other*

>>
>>
>>
>> यद् अर्थ-प्रतिभानं तन्मन इत्य् अभिधीयते ।
>>
>> yat_artha.pratibhAnam tat_mana* iti_abhidhIyate |
>>
>> अन्यन् न किम्चिद् अप्य् अस्ति मनो नाम कदाचन ॥३।४।४२॥
>>
>> anyat_na kimcit_api_asti mana:_nAma kadA.cana ||3|4|42||
>>
>> .
>>

>> *"that which is a projection of things"*
>>
>> *so*
>>
>> *the term "manas.Mind" is defined*
>>
>> *:*
>>
>> *otherwise*
>>

>> *there's not anything at.all that can be called "Mind"*
>>
>> *.*

>>
>> yat_artha.pratibhAnam tat mana* iti_abhidhIyate anyat_na kimcit_api_asti
>> mana:_nAma kadA.cana
>>
>> .
>>
>> * "artha.pratibhAnam" artheSv arthatA.sphuraNam ||3|4| MoT_3,4.41 ||3|4|
>> ["the projection of things", the manifestation of thingness in things.]
>>
>> *vwv.452/80a. That is called the mind which is the conceiving (or
>> imagining) of objects.
>>
>> *vlm.42. That which is the representative of all objects ...
>>
>>
>>
>> संकल्पनं मनो विद्धि संकल्पात् तन् न भिद्यते ।
>>
>> saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate |
>>
>> यथा द्रवत्वात् सलिलं तथा स्पन्दो यथानिलात् ॥३।४।४३॥
>>
>> yathA dravatvAt salilam tathA spanda:_yathA_anilAt ||3|4|43||
>>
>> .
>>

>> *Mind is Conceptuality:*
>>
>> *from a Concept comes distinction, as from fluidity comes water;*
>>
>> *and it's the same with wind and motion*
>>
>> *.*

>>
>> saMkalpanam mana:_viddhi saMkalpAt tan_na bhidyate yathA dravatvAt
>> salilam
>>
>> tathA spanda:_yathA_anilAt
>>
>> .
>>
>> *AS. Mind is conceptualization only, it cannot be differentiated from
>> concepts, just as water cannot be separated from fluidity and motion cannot
>> be separated from wind.
>>
>> *vlm. ... there is no difference between the air and its motion in the
>> wind. (the inseparable property answering for its substance).
>>
>>
>>
>> यत्र संकल्पनं तत्र तन्मनो ऽङ्ग तथा स्थितम् ।
>>
>> yatra saMkalpanam tatra tat.mana:_aGga tathA sthitam |
>>
>> संकल्प-मनसी भिन्ने न कदाचन केचन ॥३।४।४४॥
>>
>> saMkalpa.manasI bhinne na kadA.cana ke.cana ||3|4|44||
>>
>> .
>>

>> *where there is the conceptual,*
>>
>> *there indeed that Mind is found*
>>
>> *:*
>>

>> *Concepts and Mind do not differ at any time in any place*
>>
>> *.*

>>
>> yatra saMkalpanam tatra tat.mana: aGga tathA sthitam
>>
>> saMkalpa.manasI bhinne na kadA.cana ke.cana
>>
>> .
>>
>> *vwv.451. Where there is imagination, there and in that manner, the mind
>> exists. Mind and imagination are not different at any time even a little.
>>
>> *vlm.p.44 For wherever there is any will, there also is that attribute of
>> the mind. Nobody has ever taken will and mind to be different things.
>>
>>
>>
>> सत्यम् अस्त्व् अथवा असत्यं पदार्थ-प्रतिभा.आसनम् ।
>>
>> satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam |
>>
>> तावन्.मात्रं मनो विद्धि तद् ब्रह्मा.एव पितामहः ॥३।४।४५॥
>>
>> tAvan.mAtram mana:_viddhi tat_brahmA_eva pitAmaha: ||3|4|45||
>>
>> .
>>

>> *real or unreal,*
>>
>> *So or not.So,*
>>
>> *anything that is manifest,*
>>

>> *know it to be entirely Mind—that is, Brahmâ the Grandfather*
>>
>> *.*

>>
>> satyam astu_athavA_a.satyam padArtha.pratibhA.Asanam tAvan.mAtram
>> mana:_viddhi tat_brahmA_eva pitAmaha:
>>
>> .
>>
>> *vlm. the representation of any object whether it is real or unreal is
>> mind, and that is to be known as brahmA the great father of all.
>>
>>
>>
>> आतिवाहिक.देह.आत्मा मन इत्य् अभिधीयते ।
>>
>> AtivAhika.deha.AtmA mana* iti_abhidhIyate |
>>
>> आधिभौतिक.बुद्धिं तु स आधत्ते चिर.स्थितेः ॥३।४।४६॥
>>
>> Adhibhautika.buddhim tu sa* Adhatte cira.sthite: ||3|4|46||
>>
>> .
>>

>> *the self of the Traveler.Body is considered to be*
>>
>> *Mind*
>>
>> *.*
>>
>> *the gross body is only Buddhi—*
>>
>> *Mind's effectuation established gradually in time*
>>
>> *.*

>> *Avidyâ.Ignorance,*

>>
>> *the Samsâra.Convolution,*
>>
>> *Chitta the Affective mind,*
>>
>> *Bandha.Bondage,*
>>
>> *Mala.Impurity,*
>>
>> *Tamas the Dark*
>>
>> *:*
>>
>> *these are some of the Terms that the learned use*
>>
>> *when dealing with a Percept*
>>
>> *. *
>>

>> avidyA saMsRti: cittam mana:_bandha:_mala:_tama: iti paryAya.nAmAni
>> dRzyasya vidu:_uttamA:
>>
>> .
>>
>> *vlm.47. the learned have given the several names of ignorance,
>> intellect, mind, bondage, sin and darkness, to the visible appearance of
>> creation.
>>
>> *jd. I differ from sv and dasgupta in reading <paryAya> as homogeneous:
>>
>> these terms are related, but certainly not synonymous: each is a
>> different aspect of a common object.
>>
>> *sv.47 Ignorance, samsara (repetitive history), mind-stuff, bondage,
>> impurity, darkness and inertia are all synonyms.
>>
>> *Dasg. p233, n2. avidyA, saMsRti, citta, manas, bandha, mala, tamas are
>> thus but synonyms for the same concept.
>>
>>
>>
>> नहि दृश्याद् ऋते किम्चिन् मनसो रूपम् अस्ति हि ।
>>
>> nahi dRzyAt_Rte kimcit_manasa:_rUpam asti hi |
>>
>> दृश्यं च उत्पन्नम् एव एतन् नेति वक्ष्याम्य् अहं पुनः ॥३।४।४८॥
>>
>> dRzyam ca_utpannam eva_etat_na_iti vakSyAmi_aham puna: ||3|4|48||
>>
>> .
>>

>> *not anyhow*

>>
>> *apart from some sort of Percept*
>>

>> *is there any form @Mind*
>>
>> *and a produced Percept is only this*
>>
>> *.*

>>
>> *NOT SO - I say again*
>>
>> *.*
>>

>> * vwv. ... visible object. * sv. ... the perceived.
>>
>> *vlm.p.48 The mind has no form other than a receptacle and reflector of
>> ideas about the visible world which, I repeat, is no new creation, but a
>> reflection of the mind.
>>
>> *nahi - not anyhow -dRzyAt_Rte kimcit - apart from some sort of Percept -
>> manasa:_rUpam asti hi - is there any form @Mind - dRzyam ca_utpannam
>> eva_etat –
>>
>> or even a produced Percept : na_iti vakSyAmi_aham puna: |NOT SO - I say
>> again
>>
>>
>>
>> यथा कमल-बीज.अन्तः स्थिता कमल.वल्लरी ।
>>
>> yathA kamala.bIja.anta: sthitA kamala.vallarI |
>>
>> महाचित्.परमाण्व्.अन्तस् तथा दृश्यं जगत्स्थितम् ॥३।४।४९॥
>>
>> mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam ||3|4|49||
>>
>> .
>>

>> *just as*
>>
>> *within the lotus-seed there is a lotus plant,*
>>
>> *so*
>>
>> *within atomic Consciousness there is the world-percept*
>>
>> *.*

>>
>> yathA kamala.bIja.anta: sthitA kamala.vallarI
>>
>> mahA.cit-paramANu.anta:_tathA dRzyam jagat-sthitam
>>
>> .
>>
>> *vlm.49. the visible world is situated in an atom of the great mind, in
>> the same manner, as the germ of the lotus plant is contained within its
>> seed.
>>
>> *sv.49 This entire universe is forever non-different from the
>> consciousness that dwells in every atom.
>>
>>
>>
>> प्रकाशस्य यथा ऽऽलोको यथा वातस्य चापलम् ।
>>
>> prakAzasya yathA_a*loka:_yathA vAtasya cApalam |
>>
>> यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरि ईदृशम् ॥३।४।५०॥
>>
>> yathA dravatvam payasi dRzyatvam draSTari_IdRzam ||3|4|50||
>>
>> .
>>

>> *like the radiance in the sun,*
>>
>> *stirring in the wind,*
>>
>> *or like flowing in water*
>>
>> *:*

>>
>> *such is perception in the perceiver*
>>
>> *.*
>>

>> prakAzasya yathA_Aloka:
>>
>> yathA vAtasya cApalam
>>
>> yathA dravatvam payasi
>>
>> dRzyatvam draSTari_IdRzam
>>
>> *vlm.50 The visible world is as innate in the all-knowing mind as light
>> is inherent in sunbeams, and velocity and fluidity are innate in winds and
>> liquids.
>>
>>
>>
>> अङ्गदत्वं यथा हेम्नि मृग-नद्यां यथा जलम् ।
>>
>> aGgadatvam yathA hemni mRga.nadyAm yathA jalam |
>>
>> भित्तिर् यथा स्वप्न.पुरे तथा द्रष्टरि दृश्य.धीः ॥३।४।५१॥
>>
>> bhitti:_yathA svapna.pure tathA draSTari dRzya.dhI: ||3|4|51||
>>
>> .
>>

>> *as*
>>
>> *bracelet.ness is seen in gold,*
>>
>> *or as*
>>
>> *water is in a mirage,*
>>
>> *as*
>>
>> *a wall in a dream-city,*
>>
>> *so*
>>
>> *seeing is in the seer*
>>
>> *.*
>>

>> *sv. ... the object exists in the subject.
>>
>> *vlm.51 But the visionary ideas of phenomena are as false and fleeting in
>> the minds of their observers as the form of a jewel in gold, or water in a
>> mirage, and they are as wrong as the foundation of a castle in the air, or
>> seeing a city in a dream.
>>
>>
>>
>> एवं द्रष्टरि दृश्यत्वम् अनन्यद् इव यत् स्थितम् ।
>>
>> evam draSTari dRzyatvam an.anyat_iva yat sthitam |
>>
>> तद् अप्य् उन्मार्जयाम्य् आशु त्वच्. चित्त.आदर्शतो मलम् ॥३।४।५२॥
>>
>> tat_api_unmArjayAmi_Azu tvat.citta.Adarzata:_malam ||3|4|52||
>>
>> .
>>

>> *and so*
>>
>> *by means of this nondifference between the Perceiver and Perception,*
>>
>> *I shall at once cleanse the mirror of your Affective mind*
>>
>> *.*

>>
>> evam.so - draSTari – in the perceiver - dRzyatvam – the perception -
>> an.anyat_iva – not different like - yat_sthitam - which is existent -
>> tat_api - even that - -
>>
>> unmArjayAmi_Azu - I soon wipe.clean -
>>
>> tvat.citta.Adarzata:_malam - from your the mirror of your Affective mind,
>> the dirt
>>
>> .
>>
>> *vlm. But as the phenomenals appear as no other than real to their
>> observer, I will O Ráma! cleanse them now from thy mind as they do the soil
>> from a mirror.
>>
>> * evam.so - draSTari – in the perceiver - dRzyatvam – the perception -
>> an.anyat_iva – not different like - yat_sthitam - which is existent -
>> tat_api - even that - unmArjayAmi_Azu - I soon wipe.clean -
>> tvat.citta.Adarzata:_malam - from your Affective perception the dirt .
>>
>>
>>
>> यद् द्रष्टुर् अस्य अद्रष्टृत्वं दृश्य.अभावे भवेद्बलात् ।
>>
>> yat_draSTu:_asya_a.draSTRtvam dRzya.abhAve bhavet_balAt |
>>
>> तद्_विद्धि केवली.भावम् तत* एव_असतः सतः ॥३।४।५३॥
>>
>> tat_viddhi kevalI.bhAvam tata: eva_a.sata: sata: ||3|4|53||
>>
>> .
>>

>> *where there is non-perception by a perceiver,*
>>
>> *in the absence of a percept,*
>>
>> *know that as the ...*
>>
>> *.*
>>

>> yat_draSTu:_asya_a.draSTRtvam
>>
>> dRzya.abhAve bhavet_balAt |
>>
>> tat_viddhi kevalI.bhAvam
>>
>> tata* eva_a.sata
>>
>> sata: - @the.Real
>>
>> .
>>
>> *vwv.1813/3.4.53. Since the state of a non-seer would perforce arise for
>> this seer in the absence of the visible world, know that therefore as the
>> state of isolation of reality (or the Conscious Self) from unreality (or
>> the visible world).
>>
>> *sv. ... then consciousness alone exists without even an apparent or
>> potential objectivity.
>>
>> *vlm.53. As the disappearance of an appearance makes the observer no
>> observer of it, know such to be the state of the abstraction of the mind
>> from whatever is real or unreal in the world. (This is called Kevalíbháva
>> or nonchalance of all things).
>>
>>
>>
>> तत्ताम् उपगते भावे राग-द्वेष.आदि.वासनाः ।
>>
>> tattAm upagate bhAve rAga.dveSa.Adi=vAsanA: |
>>
>> शाम्यन्त्य् अस्पन्दिते वाते स्पन्दन.क्षुब्धता यथा ॥३।४।५४॥
>>
>> zAmyanti_a.spandite vAte spandana.kSubdhatA yathA ||3|4|54||
>>
>> .
>>

>> *when*
>>
>> *there is the experience of Thatness,*
>>

>> *Vâsanâ.Traces of love and hatred are subdued*
>>
>> *just.as <http://just.as> when*

>>
>> *the wind ceases its blowing,*
>>
>> *then*
>>
>> *its agitated motion slows*
>>
>> *.*
>>

>> tattAm upagate bhAve
>>
>> when there is the experience of Thatness,
>>
>> rAga.dveSa.Adi=vAsanA: zAmyanti
>>
>> vAsanA.Traces of love and hatred quieten
>>
>> a.spandite vAte
>>
>> spandana.kSubdhatA yathA
>>
>> .
>>
>> *vwv.1814/3.4.54. when the nature of the mind has attained to the state
>> of That (reality), the mental impressions such as love and hate come to an
>> end, as the agitated nature of the motion (comes to an end) when the mind
>> is made motionless.
>>
>> *sv.54 54-58 when this is realised, evils like attraction and repulsion,
>> love and hate, cease in one's heart, as also the false notions of the
>> world, you, I, etc.
>>
>>
>>
>> असंभवति सर्वस्मिन् दिग्.भूम्य्.आकाश-रूपिणि ।
>>
>> a.sambhavati sarvasmin dik.bhUmi*AkAza.rUpiNi |
>>
>> प्रकाश्ये यादृशम् रूपम् प्रकाशस्यामलम् भवेत् ॥३।४।५५॥
>>
>> prakAzye yAdRzam rUpam prakAzasya_amalam bhavet ||3|4|55||
>>
>> .
>>

>> *when everywhere is unbecome,*
>>
>> *Space*
>>
>> *takes form as the quarters of Earth*
>>
>> *:*
>>
>> *whatever is to be brought to light*
>>
>> *is*
>>
>> *pure light itself*
>>
>> *.*
>>

>> a.sambhavati sarvasmin
>>
>> not.becoming everywhere
>>
>> dik*bhUmi*AkAza.rUpiNi
>>
>> a direction-ground-Space-form
>>
>> prakAzye yAdRzam rUpam
>>
>> prakAzasya_amalam bhavet
>>
>> .
>>
>> *vlm.55. It is impossible that things having the forms of space, earth
>> and air (i. e. material objects) will present the same features in the
>> clear light (of induction), as they do to our open sight.
>>
>> *AS. As all things, in the form of directions, earth, sky etc., to be
>> illuminated (prakAzya) having become non existant the illuminating light
>> becomes completely clear.
>>
>>
>>
>> त्रि-जगत्त्वम् अहं चेति दृश्ये ऽसत्ताम् उपागते ।
>>
>> tri.jagattvam aham ceti dRzye_asattAm upAgate |
>>
>> द्रष्टुः स्यात् केवली.भावस् तादृशो विमल.आत्मनः ॥३।४।५६॥
>>
>> draSTu: syAt kevalI.bhAva:_tAdRza:_vimala.Atmana: ||3|4|56||
>>
>> .
>>

>> *when the three worlds*
>>
>> *and*
>>
>> *you & I*
>>
>> *are seen as unreality*
>>

>> *the seer sees the Absolute and thus immaculate Self*
>>
>> *.*

>>
>> tri.jagattvam aham ceti dRzye_asattAm upAgate | draSTu: syAt
>> kevalI.bhAva:
>>
>> tAdRza:_vimala.Atmana:
>>
>> .
>>
>> *vwv.1815/3.4.56. when the visible abject, of the nature of the triple
>> world, you and I, has gone to the state of unreality, there would be such a
>> state of aloneness of the seer, who is the Pure Self.
>>
>> *vlm.56. Thus when the observer comes to know the unreality of the
>> phenomena of the three worlds, as well as of his own entity, it is then
>> that his pure soul attains to the knowledge of kaivalya or soleity of
>> divine existence.
>>
>> *VA. seer becomes absolute then, not just sees... *AS. Yes, I agree with
>> you. the seer with clear self acquires the absolute state (becomes one with
>> brahma).
>>
>>
>>
>> अनाप्त.अखिल-शैल.आदि प्रतिबिम्बे हि यादृशी ।
>>
>> an.apta.akhila.zaila.Adi pratibimbe hi yAdRzI |
>>
>> स्याद् दर्पणे दर्पणता केवल.आत्म-स्वरूपिणी ॥३।४।५७॥
>>
>> syAt_darpaNe darpaNatA kevala.Atma.svarUpiNI ||3|4|57||
>>
>> .
>>

>> *without materiality,*
>>
>> *Mind's nature is entirely Self,*
>>
>> *in which it is a reflection,*
>>
>> *the mirror-ness in a mirror*
>>
>> *.*
>>

>> anApta.akhila.zaila.Adi pratibimbe hi yAdRzI syAt_darpaNe darpaNatA
>> kevala.Atma.svarUpiNI
>>
>> .
>>
>> *AS. As (yAdRzI) the mirror acquires pure mirror-ness similar to a soul,
>> when there are no reflections like mountains etc. are obtainable for it to
>> reflect. This reminds me of the Zen query about whether a tree falling in
>> wilderness makes a sound(:-))
>>
>>
>>
>> अहं त्वं जगद् इत्य्.आदौ प्रशान्ते दृश्य.सम्भ्रमे ।
>>
>> aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame |
>>
>> स्यात् तादृशी केवलता स्थिते द्रष्टर्य् अवीक्षणे ॥३।४।५८॥
>>
>> syAt_tAdRzI kevalatA sthite draSTari_a.vIkSaNe ||3|4|58||
>>
>> .
>>

>> *"I",*
>>
>> *"you",*
>>
>> *"the world"*
>>
>> *—*
>>
>> *these are delusive Percepts*
>>
>> *that subside*
>>
>> *when a sort of absoluteness appears*
>>
>> *in the detached seer*
>>
>> *.*
>>

>> aham tvam jagat_iti.Adau prazAnte dRzya.sambhrame syAt_tAdRzI kevalatA
>>
>> sthite draSTari_a.vIkSaNe
>>
>> .
>>
>> *vwv. when the delusion of visible objects such as I, you and the world
>> has ended and the seer remains without seeing (i.e., without experiencing
>> the visible world), there would be such aloneness.
>>
>> *vlm.58. After suppression of the sense of ego and tu (or both the
>> subjective and objective knowledge), and the error of the reality of the
>> outer world the beholder becomes abstracted and remains without vision of
>> external things in his sitting posture.
>>
>>
>>

>> *RÂMA said—*

>>
>>
>>
>> सच् चेन् न शाम्यत्य् एव_इदं न_अभावो विद्यते सतः ।
>>
>> sat_cet_na zAmyati_eva_idam na_a.bhAva:_vidyate sata: |
>>
>> असत्तां च न विद्मो ऽस्मिन् दृश्ये दोष-प्रदायिनि ॥३।४।५९॥
>>
>> asattAm ca na vidma:_asmin dRzye doSa.pradAyini ||3|4|59||
>>
>> .
>>

>> *tho*
>>
>> *what is*
>>
>> *So*
>>
>> *does not ever subside*
>>
>> *it is not known to be the absence of what is So*
>>
>> *and we do not know unreality*
>>
>> *in this Percept*
>>
>> *so generous with evils*
>>
>> *.*
>>

>> *VA. real does not disappear, we don't know non-existence of real. Unreal
>> is not known as unreal in this faulty perception.
>>
>> *AS. Though the sat never subsides, because it can never become asat, yet
>> we do not sense (vidma:) non existence in this visible world which leads to
>> impurities.
>>
>> *AS. This thought is continued next. the idea is that the unreal world
>> actually feels just as real to us, so how do we get out of it?
>>
>>
>>
>> तस्मात् कथम् इयं शाम्येद् ब्रह्मन् दृश्य-विषुचिका ।
>>
>> tasmAt katham iyam zAmyet brahman, dRzya.viSucikA |
>>
>> मनोभाव.भ्रम.करी दुःख.संतति-दायिनि ॥३।४।६०॥
>>
>> mana:bhAva.bhrama=karI du:kha.saMtati=dAyini ||3|4|60||
>>
>> .
>>

>> *then*
>>
>> *how*
>>
>> *does all of this subside, Brâhmin,*

>>
>> *this perception-plague*,*
>>
>> *this Mind.felt-delusion=maker*
>>
>> *which*
>>
>> *is the source of every misery*
>>
>> *?*
>>

>> tasmAt_katham iyam zAmyet, brAhmaNa, dRzya.viSucikA
>> mana:bhAva.bhrama=karI
>>
>> du:kha.saMtati=dAyini
>>
>> .
>>
>> * this Plague is called viShUcikA, and we will hear her story in August.
>>
>> some translators take her to be Cholera. I think this early verse betrays
>> her secret identity.
>>
>>
>>

>> *VASISHTHA said—*

>>
>>
>>
>> अस्य दृश्य-पिशाचस्य शान्त्यै मन्त्रम् इमं शृणु ।
>>
>> asya dRzya.pizAcasya zAntyai mantram imam zRNu |
>>
>> रामात्यन्तम् अयं येन मृतिम् एष्यति नङ्क्ष्यति ॥३।४।६१॥
>>
>> rAmAtyantam ayam yena mRtim eSyati naGkSyati ||3|4|61||
>>
>> .
>>

>> *now, Râma, let me tell you how to pacify*
>>
>> *this hungry-Pishâcha.Meatster=Perception*
>>
>> *and so bring about its death and destruction*
>>
>> *.*

>>
>> asya dRzya.pizAcasya zAntyai mantram imam zRNu rAmAtyantam ayam yena
>> mRtim eSyati naGkSyati
>>
>>
>>
>> यद्_अस्ति तस्य नाशो_ऽस्ति न कदा.चन, राघव ।
>>
>> yat_asti tasya nAza:_asti na kadA.cana, rAghava |
>>
>> तस्मात् तन्_नष्टम् अप्य्_अन्तर् बीज-भूतम् भवेद्_dhRदि ॥३।४।६२॥
>>
>> tasmAt tat_naSTam api_antar bIja.bhUtam bhavet_hRdi ||3|4|62||
>>
>> .
>>

>> *what is destruction of that*
>>
>> *is not anywhen,*
>>
>> *Râghava,*
>>
>> *for*
>>

>> *even that which seems to be destroyed*
>>
>> *becomes*
>>
>> *the seed of beings in the Heart*
>>
>> *.*

>>
>> *vwv.1372/62. rAma! there is no destruction at any time of that which
>> exists.
>>
>> *vlm.62. know Ráma, that nothing that is, can ever be destroyed or became
>> extinct; and though you remove it, yet it will leave its seed or trace in
>> the mind.
>>
>> *VA. what is (real), can never be destroyed, O Raghava.... *AS. ...
>> therefore, (if the visible world were real) then even when destroyed, it
>> will be like a seed in the heart.
>>
>> *AS. If this world were to be real, as it appears to be, then it will
>> never go away, even when apparently destroyed and then there will be a
>> situation that liberation mokSa will become impossible. Since we know for
>> sure that there are liberated souls, the world cannot have a real
>> existence!
>>
>> * yat_asti tasya nAza: what is destruction of that asti na kadA.cana is
>> not anywhen, rAghava, tasmAt tat_naSTam api_antar for even that which seems
>> to be destroyed bIja.bhUtam bhavet_hRdi becomes the seed of beings in the
>> heart.
>>
>>
>>
>> स्मृति-बीजाच् चिद्.आकाशे पुनर् उद्भूय दृश्यधीः ।
>>
>> smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: |
>>
>> लोक.शैल.अम्बर.आकारं दोषं वितनुते ऽतनुम् ॥३।४।६३॥
>>
>> loka.zaila.ambara.AkAram doSam vitanute_atanum ||3|4|63||
>>
>> .
>>

>> *that memory-seed in Consciousness-Space,*
>>
>> *arising as perception*
>>
>> *in the form of worlds, mountains, and skies*
>>
>> *falsely embodies the bodiless*
>>
>> *.*
>>

>> smRti-bIjAt_cit.AkAze punar udbhUya dRzya.dhI: loka.zaila.ambara.AkAram
>> doSam vitanute_atanum
>>
>> .
>>
>> *AS. The perception of the world (dRzya.dhI:) having been born from the
>> memory seed in the space of Chit extends the fault of vision of worlds,
>> mountains etc. even without substance (atanum).
>>
>> *AS. The idea is that even when the material world is destroyed, it is
>> reborn and lives in memory even without material support. Recall the story
>> of Leela (yet to come at this point, of course!)
>>
>> *vlm.63. This seed is the memory of such things, which reopens the ideas
>> of the visibles in the mind, expanding themselves in the fallacious notions
>> of the forms of big worlds and skies, mountains and oceans.
>>
>>
>>
>> इत्य् अनिर्मोक्ष-दोषः स्यान् न च तस्य इह सम्भवः ।
>>
>> iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava: |
>>
>> यस्माद् देव.ऋषि.मुनयो दृश्यन्ते मुक्ति-भाजनम् ॥३।४।६४॥
>>
>> yasmAt_deva.RShi.munaya:_dRzyante mukti-bhAjanam ||3|4|64||
>>
>> .
>>

>> *to conclude*
>>
>> *there is no room for Freedom*
>>
>> *no possibility of*
>>
>> *That*
>>
>> *thru which the devarShis and munis*
>>
>> *are seen to enjoy mukti.Liberation*
>>
>> *would be wrong*
>>
>> *.*
>>

>> iti_a=nirmokSa.doSa: syAt_na ca tasya_iha sambhava:
>> yasmAt_deva.RShi.munaya:
>>
>> dRzyante mukti-bhAjanam
>>
>> .
>>
>> *AS. This is the punchline of the argument which started by presuming the
>> world to be real. It would lead to the faulty conclusion of “no liberation”
>> (anirmokSadoSa: syAt) and that is not possible here (tasyeha na sambhavaH),
>> since Gods, sages and meditators (munayaH) are known to be liberated.
>>
>>
>>
>> यदि स्याज् जगद्.आदि इदं तस्मान् मोक्षो न कस्यचित् ।
>>
>> yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit |
>>
>> बाह्य.स्थम् अस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥३।४।६५॥
>>
>> bAhya.stham astu hRt.stham vA dRzyam nAzAya kevalam ||3|4|65||
>>
>> .
>>

>> *if the world & all this were*
>>
>> *to be,*
>>
>> *there would be no mokSha Freedom,*
>>
>> *externally or in the heart,*
>>
>> *the percepts being quite destroyed*
>>
>> *:*
>>

>> *for what's perceived does not endure*
>>
>> *.*

>>
>> yadi syAt_jagat.Adi_idam tasmAt_mokSa:_na kasya.cit bAhya.stham astu
>> hRt.stham vA dRzyam nAzAya kevalam
>>
>> .
>>
>> *vlm.65. Again if the world and all other things are real existences (as
>> the Sánkhyas maintain): yet they cannot confer liberation on any one;
>> because the visibles, whether they are situated within or without us are
>> perishable themselves.
>>
>> *VA. If this world etc would really existing, then moksha would not be
>> possible. Visible world does not really exist either in heart or outside.
>>
>> *AS. If this world etc. were to be really existing, then there would be
>> no liberation for anybody; for the visible world, whether external or
>> internal, leads to destruction (is trouble!)
>>
>>
>>
>> तस्माद् इमां प्रतिज्ञां त्वं शृणु राम अतिभीषणम् ।
>>
>> tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam |
>>
>> याम् उत्तरेण ग्रन्थेन नूनं त्वम् अवबुद्ध्यसे ॥३।४।६६॥
>>
>> yAm uttareNa granthena nUnam tvam ava.buddhyase ||3|4|66||
>>
>> .
>>

>> *so therefore, Râma, give your attention to*
>>
>> *this*
>>
>> *terrifying proposal,*
>>

>> *which you will fully understand by the time we finish our work*
>>
>> *.*

>>
>> tasmAt_imAm pratijJAm tvam zRNu, rAma,_ati.bhISaNam yAm uttareNa
>> granthena
>>
>> nUnam tvam ava.buddhyase
>>
>> .
>>
>> *vlm.66 Learn therefore this solemn truth, which will be fully explained
>> to you in the subsequent parts of this work…
>>
>>
>>
>> अयम् आकाश-भूत.आदि.रूपो ऽहं चेति लक्षितः ।
>>
>> ayam AkAza.bhUta.Adi-rUpa:_aham ceti lakSita: |
>>
>> जगच्.छब्दस्य नाम.अर्थो ननु न.अस्त्य् एव कश्चन ॥३।४।६७॥
>>
>> jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana ||3|4|67||
>>
>> .
>>

>> *for*
>>
>> *everything that we perceive*
>>
>> *and everything we have perceived*
>>
>> *is just the unchanging brahman.Immensity,*
>>
>> *not subject to decay and death*
>>
>> *.*
>>

>> ayam AkAza.bhUta.Adi-rUpa:_aham ceti lakSita:
>>
>> jagat*zabdasya nAma.artha:_nanu na_asti_eva ka:cana
>>
>> .
>>
>> *vlm.67. …that all things appearing in the forms of emptiness, elementary
>> forms, the world, and "I"and "you"are non-entities. They have no meaning.
>>
>>
>>
>> यद् इदं दृश्यते किम्चिद् दृश्यजातं पुरोगतम् ।
>>
>> yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam |
>>
>> परम् ब्रह्मैव तत् सर्वम् अजर.अमरम् अव्ययम् ॥३।४।६८॥
>>
>> param brahma_iva tat sarvam ajara.amaram avyayam ||3|4|68||
>>
>> .
>>

>> *whatever is seen as Percept.born prior.gotten*
>>

>> *perfectly Brâhmic **as.if that is all*
>>
>> *undecaying, deathless, changeless*
>>
>> *.*

>>
>> yat_idam dRzyate kimcit_dRzya.jAtam pura:gatam | param brahma_iva tat
>> sarvam ajara.amaram avyayam
>>
>> .
>>
>> *vlm.68. whatever is seen apparent before us, is no other but the supreme
>> brahmá himself, and his undecaying and imperishable essence.
>>
>>
>>
>> पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।
>>
>> pUrNe pUrNam prasarati zAnte zAntam vyavasthitam |
>>
>> व्योमन्य् एव उदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥३।४।६९॥
>>
>> vyomani_eva_uditam vyoma brahmaNi brahma tiSThati ||3|4|69||
>>
>> .
>>

>> *in the Fulness springs the Fulness,*
>>
>> *peacefulness rests in peacefulness,*
>>
>> *and space arises out of space:*
>>
>> *and the Brahman abides in Immensity*
>>
>> *.*
>>

>> pUrNe pUrNam prasarati zAnte zAntam vyavasthitam | vyomani_eva_uditam
>> vyoma
>>
>> brahmaNi brahma tiSThati
>>
>> .
>>
>> *vlm.69. the plenitude of creation is an expansion of his plenum,
>>
>> and the quiet of the universe rests in his quietude.
>>
>> It is his beom which is the substance of vacuum,
>>
>> and it is his immensity that is the substratum of the immense cosmos.
>>
>>
>>
>> न दृश्यम् अस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।
>>
>> na dRzyam asti sat.rUpam na draSTA na ca darzanam |
>>
>> न शून्यं न जडं नो चिच् छान्तम् एव इदम् आततम् ॥३।४।७०॥
>>
>> na zUnyam na jaDam no cit_zAntam eva_idam Atatam ||3|4|70||
>>
>> .
>>

>> *what's seen is not reality,*
>>
>> *nor is the seer,*
>>
>> *nor seeing,*
>>
>> *nor the void,*
>>
>> *nor inert matter*
>>
>> *:*
>>
>> *all this is just Consciousness*
>>
>> *.*
>>

>> na dRzyam asti sat.rUpam - no percept is a real form -
>>
>> na draSTA na ca darzanam - nor perceiver nor perception -
>>
>> na zUnyam na jaDam na.u
>>
>> cit
>>
>> zAntam eva_idam Atatam
>>
>> *vlm.70. Nothing visible is real, and there is neither any spectator nor
>> spectacle here. there is nothing as vacuity or solidity in nature, but all
>> this is but a piece of extended Intelligence.
>>
>>
>>

>> *RÂMA said—*

>>
>>
>>
>> वन्ध्या-पुत्रेण पिष्टो ऽद्रिः शश-शृङ्गं प्रगायति ।
>>
>> vandhyA.putreNa piSTa:_adri: zaza.zRGgam pragAyati |
>>
>> प्रसार्य भुज.सम्पातं शिला नृत्यति ताण्डवम् ॥३।४।७१॥
>>
>> prasArya bhuja.sampAtam zilA nRtyati tANDavam ||3|4|71||
>>
>> .
>>

>> *"A barren woman's son can grind a boulder into flour,"*
>>
>> *you seem to say*
>>
>> *—*
>>
>> *or else*
>>
>> *"there is a rabbit that has two horns;"*
>>
>> *or*
>>
>> *"chanting,*
>>
>> *whirling with its arms outflung,*
>>
>> *a mountain*
>>
>> *dances the Doomsday tANDava."*
>>

>> *.*

>>
>> vandhyA.putreNa piSTa:_adri: zaza.zRGgam pragAyati prasArya
>> bhuja.sampAtam
>>
>> zilA nRtyati tANDavam`
>>
>> .
>>
>> *vlm.p.71 Râma replied, "The proverbs about the son of a barren woman
>> grinding stones, the horns of a rabbit, the dancing of a hill with its arms
>> extended,…
>>
>>
>>
>> स्रवन्ति सिकतास् तैलM पठन्त्य् उपल-पुत्रिकाः ।
>>
>> sravanti sikatA: tailam paThanti_upala.putrikA: |
>>
>> गर्जन्ति चित्र-जलदा इति इव इदं वचः प्रभो ॥३।४।७२॥
>>
>> garjanti citra.jaladA* iti_iva_idam vaca: prabho ||3|4|72||
>>
>> .
>>

>> *and so too,*
>>
>> *sir,*
>>
>> *dry sands* ooze oil,*
>>
>> *stone statues recite their lessons,*
>>
>> *and painted clouds rumble thunder*
>>
>> *:*
>>

>> *what you are saying sounds like that*
>>
>> *.*

>>
>> sravanti sikatA: tailam paThanti_upala.putrikA: garjanti citra.jaladA*
>> iti_iva_idam vaca: prabho
>>
>> .
>>
>> *vlm.72. … oil flowing from sand, marble dolls reading books, clouds in a
>> painting roaring, and other similar adages apply to your words (on the
>> reality of an unreal essence of God {brahman is neuter gender, not "he" but
>> "it", The Immensity; Deva=God. jd}).
>>
>> * this traditional example of impossibility prob. arises from
>>
>> the resemblance of sesame seeds to sand in an oilpress.
>>
>> today we have the (pollutant) refining of tar-sands to mar the analogy.
>>
>>
>>
>> जरा.मरण.दुःख.आदि.शैल.आकाशमयम् जगत् ।
>>
>> jarA.maraNa.du:kha.Adi-zaila.AkAza*mayam jagat |
>>
>> न अस्ति इति किम् इदं नाम भवता.अपि मम उच्यते ॥३।४।७३॥
>>
>> na_asti_iti kim idam nAma bhavatA_api mama_ucyate ||3|4|73||
>>
>> .
>>

>> *how*
>>
>> *can you tell me that this world of sorrow,*
>>
>> *ending in senility and death*
>>
>> *is like a mountain made of cloud*
>>
>> *:*
>>
>> *that it does not exist*
>>
>> *?*
>>

>> jarA.maraNa.du:kha.Adi-zaila.AkAza*mayam jagat
>>
>> na_asti_iti kim idam nAma bhavatA_api mama_ucyate
>>
>> .
>>
>> *vlm.73. I see this world to be full of diseases, deaths and troubles,
>> mountains, vacuities and other things, and how is it sir, that you tell me
>> of their non-existence?
>>
>>
>>
>> यथा इदं न स्थितं विश्वं न.उत्पन्नं न च विद्यते ।
>>
>> yathA_idam na sthitam vizvam na_utpannam na ca vidyate |
>>
>> तथा कथय मे ब्रह्मन् येन एतन् निश्चितं भवेत् ॥३।४।७४॥
>>
>> tathA kathaya me, brahman,_yena_etat_nizcitam bhavet ||3|4|74||
>>
>> .
>>

>> *how*
>>
>> *can you say that everything does not exist,*
>>
>> *never arose & is not known now*
>>
>> *?*
>>
>> *tell me that, brAhmaNa,*
>>
>> *:*
>>
>> *convince me*
>>
>> *.*
>>

>> yathA_idam na sthitam vizvam na_utpannam na ca vidyate tathA kathaya me,
>> brahman, yena_etat_nizcitam bhavet`
>>
>> .
>>
>> *vlm. ... how you call this world to be unsubstantial, unproduced and
>> inexistent,
>>
>> that I may be certain of this truth.
>>
>>
>>

>> *VASISHTHA said—*

>>
>>
>>
>> न असमन्वित.वाग् अस्मि शृणु राघव कथ्यते ।
>>
>> na_asamanvita.vAk_asmi zRNu, rAghava, kathyate |
>>
>> यथा इदम् असद् आभाति वन्ध्या-पुत्र इव आरवी ॥३।४।७५॥
>>
>> yathA_idam asat_AbhAti vandhyA.putra* iva_AravI ||3|4|75||
>>
>> .
>>

>> *I*
>>
>> *am never at a loss for words,*
>>
>> *rAghava*
>>
>> *.*
>>
>> *pay attention, then, to what I say,*
>>
>> *showing how the unreal world*
>>
>> *cries*
>>
>> *like a barren woman's child*
>>
>> *.*
>>

>> na_asamanvita.vAg_asmi zRNu rAghava kathyate yathA_idam asat_AbhAti
>>
>> vandhyA.putra iva_AravI
>>
>> .
>>
>> *vlm.p.75 Vasishtha replied:—Know Râma, that I do not speak
>> contradictions. Hear me explain how unreality appears as real, like the
>> proverb of the son of a barren woman.
>>
>>
>>
>> इदम् आदाव् अन्.उत्पन्नं सर्ग.आदौ तेन न अस्त्य् अलम् ।
>>
>> idam Adau_an.utpannam sarga.Adau tena na_asti_alam |
>>
>> इदं हि मनसो भाति स्वप्न.आदौ पत्तनं यथा ॥३।४।७६॥
>>
>> idam hi manasa:_bhAti svapna.Adau pattanam yathA ||3|4|76||
>>
>> .
>>

>> *from beginning to end*
>>
>> *this creation does not exist at.all*
>>
>> *:*
>>

>> *it shines in Mind like a town seen in a dream*
>>
>> *.*

>>
>> idam Adau_an.utpannam sarga.Adau tena na_asti_alam idam hi manasa:_bhAti
>> svapna.Adau pattanam yathA
>>
>> .
>>
>> *vlm.p.76 All this was unproduced before and did not exist in the
>> beginning of creation.
>>
>> It comes to appearance from the mind like a city in a dream.
>>
>> *AS. sargAdau tena nAstyalam ... therefore it is not capable of creation!
>> Thus the world was never born and cannot give birth to anything. It is all
>> a fabrication of the mind.
>>
>> *vlm.p.76 All this was unproduced before and did not exist in the
>> beginning of creation.
>>
>> It comes to appearance from the mind like a city in a dream.
>>
>>
>>
>> मन एव च सर्ग.आदाव् अन्.उत्पन्नम् असद्.वपुः ।
>>
>> mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: |
>>
>> तद् एतच् छृणु वक्ष्यामि यथा एवम् अनुभूयते ॥३।४।७७॥
>>
>> tat_etat_zRNu vakSyAmi yathA_evam anubhUyate ||3|4|77||
>>
>> .
>>

>> *this*
>>
>> *whole evolving creation*
>>
>> *is*
>>
>> *unproduced, unreal*
>>
>> *.*
>>

>> *and now I shall show you how that is so, and how it happens thus to be*
>>
>> *.*

>>
>> mana* eva ca sarga.Adau_an.utpannam a.sat.vapu: | tat_etat_zRNu vakSyAmi
>>
>> yathA_evam anubhUyate
>>
>> .
>>
>> *vlm.p.77 The mind also was not produced in the beginning of creation and
>> was an unreality itself. Therefore hear me tell you how we come to a notion
>> of it.
>>
>> *vlm.p.78 This unreal mind by itself spreads the false and changing
>> scenes of the visible world, just as in a dream we see ever changing
>> unrealities as true.
>>
>>
>>
>> मनो दृश्यमयं दोषं तनोति इमं क्षय.आत्मकम् ।
>>
>> mana:_dRzyamayam doSam tanoti_imam kSaya.Atmakam |
>>
>> असद् एव सदाकारं स्वप्न: स्वप्न.अन्तरं यथा ॥३।४।७८॥
>>
>> asat_eva sadAkAram svapna: svapna.antaram yathA ||3|4|78||
>>
>> .
>>

>> *Mind*
>>
>> *extends this defective perception, this self-destructive unreality, as*
>>
>> *this embodied reality,*
>>
>> *much like a dream within a dream*
>>
>> *.*

>> *it emanates,*
>>
>> *it springs up,*
>>
>> *it goes on its way,*
>>
>> *it says its prayers,*
>>
>> *it is deceived,*
>>
>> *it is absorbed,*
>>
>> *but*
>>
>> *as itself*
>>
>> *it has become separate*
>>
>> *.*
>>

>> *thus the Mind vibrates through spanda.shakti*
>>
>> *the vibrant power*
>>
>> *.*

>>
>> *vlm.80. the mind by its potentiality of vacillation has many actions of
>> its own, as those of expansion, saltation, and motion, of craving, roving,
>> diving and seizing, and many other voluntary efforts (the causes of
>> physical operations).
>>
>>
>>
>> .
>>
>> oॐm
>>
>> .
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha

>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>
>>
>> On Wed, Apr 3, 2019 at 8:50 PM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> DAILY READINGS wd 3 April, 2019
>>>
>>> fm5042 2.ap03 dis/embodied FREEDOM .z25
>>>
>>>
>>> https://www.dropbox.com/s/k0gub5de4aq68r4/fm5042%202.ap03%20dis~embodied%20FREEDOM%20.z25.docx?dl=0
>>>
>>> fm7052 3.ap03-04 Parting the Impartite .z49
>>>
>>>
>>> https://www.dropbox.com/s/df2imfv7f89wxkp/fm7052%203.ap03-04%20Parting%20the%20Impartite%20.z49.docx?dl=0
>>>
>>> fm3004 1.ap01-03 About this Book of utpatti Origin .z80
>>>
>>>
>>> https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> fm3004 1.ap01-03 About this Book of utpatti Origin .z80
>>>
>>>
>>> https://www.dropbox.com/s/dcy7k2q0aqlm9de/fm3004%201.ap01..03%20About%20this%20Book%20of%20utpatti%20Origin%20.z80.docx?dl=0
>>>
>>>
>>>
>>>
>>>

>>> *o*ॐ*m*
>>>
>>>
>>>
>>>
>>>
>>> *about*
>>>
>>> *this Book of Origin*
>>>
>>>
>>>
>>> *Vâlmìki** of the ANTHILL*
>>>
>>> *said to*
>>>
>>> *Bharadvâja.Skylark *
>>>
>>> *3.4.01*
>>>

>>> वाल्मीकिर्_उवाच । कथयत्य्_एवम् उद्याम-वचने मुनि-नायके ।
>>>
>>> kathayati_evam udyAma-vacane muni-nAyake |
>>>
>>> श्रोतुम् एक-रसे जाते जने मौनम् उपस्थिते ॥३।४।१॥
>>>
>>> zrotum eka-rase jAte jane maunam upasthite ||3|4|1||
>>>
>>> .
>>>

>>> *so*
>>>
>>> *he tells it, vasiSTha, that Prince of munis*
>>>
>>> *: *
>>>
>>> *he speaks with uplifted voice *
>>>
>>> *while the people*
>>>
>>> *in their unity*
>>>
>>> *are seated in one.pointed Silence*
>>>
>>> *. *
>>>

>>> ~vlm. .. listening to it with a fixed tone and tenor of their minds.
>>>
>>> *AS. ekarasa is used to describe their total attention, the speech being
>>> their only rasa object of enjoyment!
>>>
>>>
>>>
>>> 02
>>>
>>> शान्तेषु किम्किणी-जाल-रवेषु स्पन्दनम् विना ।
>>>

>>> zAnteSu *kim*kiNI-jAla-raveSu spandanam vinA |

>>>
>>> पञ्जra.aन्तर-हारीत-शुकेष्व्_अप्य्_अस्त-केलिषु ॥३।४।२॥
>>>
>>> paJjara.antara-hArIta-zukeSu_api_asta-keliSu ||3|4|2||
>>>
>>> .
>>>

>>> *the tinkling & jingling of the ankle-bells of the women*
>>>
>>> *is*
>>>
>>> *stilled*
>>>
>>> *and the parrots no longer squawk and sport in their cages*
>>>
>>> *.*
>>>
>>> zAnteSu *kim*kiNI-jAla-raveSu x

>>>
>>> spandanam vinA |
>>>
>>> paJjara.antara-hArIta-zukeSu_api x
>>>
>>> asta-keliSu |
>>>
>>> vlm
>>>
>>>
>>>
>>> 03
>>>
>>> सु-विस्मृत-विलासासु स्थितासु ललनास्व्_अपि ।
>>>
>>> su-vismRta-vilAsAsu sthitAsu lalanAsu_api |
>>>
>>> चित्र-भित्ताव्_इव न्यस्ते समस्ते राज-सद्मनि ॥३।४।३॥
>>>
>>> citra-bhittau_iva ni.aste sam.aste rAja-sadmani ||3|4|3||
>>>
>>> .
>>>

>>> *even the flirting boys and girls have given.up up their games*
>>>
>>> *: *
>>>
>>> *they have grown still as the figures carved in the royal.palace-wall*
>>>
>>> *. *

>>>
>>> su-vismRta-vilAsAsu sthitAsu lalanAsu_api |
>>>
>>> citra-bhittau_iva ny.aste sam.aste rAja-sadmani |
>>>
>>> vlm
>>>

>>> *x*
>>>
>>> xx*1.12.1 *02 03

>>>
>>>
>>>
>>> मुहूर्त-शेषम् अभवद् दिवसम् मधुरातपम् ।
>>>
>>> muhUrta-zeSam abhavat_divasam madhura~Atapam |
>>>
>>> व्यवहारा* रविकरै: सह तानवम् आययु: ॥३।४।४॥
>>>
>>> vyavahArA* ravi.karai: saha tAnavam Ayayu: ||3|4|4||
>>>
>>> .
>>>

>>> *only an hour of pleasant warmth remains,*
>>>
>>> *and *
>>>
>>> *the business of the day along with the sunbeams*
>>>
>>> *together *
>>>
>>> *has begun to dwindle*
>>>
>>> *.*
>>>
>>>
>>>

>>> 5
>>>
>>> ववुर्_उत्फुल्ल-कमल.प्रकर.आमोद-मांसलाः ।
>>>
>>> vavu:_utphulla-kamala.prakara~Amoda-mAMsalA: |
>>>
>>> वायवो मधुर-स्पन्दाः श्रवण.आर्थम् इव_आगताः ॥३।४।५॥
>>>
>>> vAyava:_madhura-spandA: zravaNa~Artham iva_AgatA: ||3|4|5||
>>>
>>> .
>>>

>>> vavu: - *they blow - *
>>>
>>> utphulla.*blossoming/swollen-*kamala.*white.lotus*.prakara.*manner/way-*
>>> Amoda*.gladdening/fragrant-*mAMsala.*fleshy/bulky-*A: |
>>>
>>> vAyava: -* the winds - *
>>>
>>> madhura-spandA: -* softly moving - *
>>>
>>> zravaNa~Artham iva_AgatA: * -* *as.if coming to hear his words. *
>>>
>>> *the breezes blow.about*
>>>

>>> *bearing the sweet aroma of the crowds of lotus-blossoms,*
>>>
>>> *as.if they too are anxious to hear his words*
>>>
>>> *.*

>>>
>>> ~vlm.5. the beds of full-blown lotuses exhaled their fragrance all
>>> around, and soft Zephers were playing about, as.if to attend the audience.
>>>
>>>
>>>
>>> 06
>>>
>>> श्रुतम् चिन्तयितुम् भानुर्_इव_अहो-रचना-भ्रमम् ।
>>>
>>> zrutam cintayitum bhAnu:_iva_aho-racanA-bhramam |
>>>
>>> तत्याज_एकान्तम् अगमच्_छून्यम् अस्त-गिरेस्_तटम् ॥३।४।६॥
>>>
>>> tatyAja_ekAntam agamat_zUnyam asta-gire:_taTam ||3|4|6||
>>>
>>> .
>>>

>>> *the sun,*
>>>
>>> *as.if to reflect on what he had heard,*
>>>
>>> *has ended his daily journey, and stopped*
>>>
>>> *on a solitary mountain-top*
>>>
>>> *. *
>>>
>>> *x*
>>>

>>> xx04 05 06
>>>
>>>
>>>
>>> 07
>>>
>>> उत्तस्थुर्_मिहिक.आरम्भ-समता वन-भूमिषु ।
>>>
>>> uttasthu:_mihika~Arambha-samatA: vana-bhUmiSu |
>>>
>>> विज्ञान-श्रवणाद्_अन्तः शीतलाः शान्तता इव ॥३।४।७॥
>>>
>>> vijJAna-zravaNAt_anta: zItalA: zAntatA iva ||3|4|7||
>>>
>>> .
>>>

>>> uttasthu: -* they rose.up - *mihika~Arambha-samatA: - *like the onset
>>> of fog - * vana.bhUmiSu – *in the forest.lands - *vijJAna-zravaNAt_anta:
>>> - *after hearing all this learning - *
>>>
>>> zItalA: zAntatA* iva * -* *x *
>>>
>>> *. *
>>>
>>> *so *
>>>
>>> *the people arose*
>>>
>>> *like fog rising in the forest-lands*
>>>
>>> *. *
>>>
>>> *after hearing all this learning*
>>>
>>> *they felt cooled by peace*
>>>
>>> *. *
>>>

>>> ~vlm.7. the shades of night began to cover the landscape, and the frost
>>> to overspread the forest-lands; as.if they were cooled by the cooling
>>> lectures on philosophy.
>>>
>>> ~vlm.7. the shades of night began to cover the landscape, and the frost
>>> to overspread the forest-lands; as.if they were cooled by the cooling
>>> lectures on philosophy.
>>>
>>>
>>>
>>> 08
>>>
>>> बभूवुर्_अल्प-संचारा* जना* दशासु दिक्ष्व्_अपि ।
>>>
>>> babhUvu:_alpa-saMcArA: janA: dazAsu dikSu_api |
>>>
>>> सावधानतया श्रोतुम् इव संत्यक्त-चेष्टिताः ॥३।४।८॥
>>>
>>> sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: ||3|4|8||
>>>
>>> .
>>>

>>> *all around*
>>>
>>> *there was little stirring among the people*
>>>
>>> *:*
>>>
>>> *they have listened so attentively*
>>>
>>> *they seem*
>>>
>>> *paralyzed*
>>>
>>> *.*
>>>

>>> babhUvu:_alpa-saMcArA* janA* x
>>>
>>> dazAsu dikSu_api |
>>>
>>> sa.avadhAnatayA zrotum iva saMtyakta-ceSTitA: |
>>>
>>> ~AS. ... people all around(dazasu dikSu) became less active
>>> (alpasaMcArA), as.if they had stopped all actions so they could listen!
>>>
>>>
>>>
>>> 09
>>>
>>> छाया दीर्घत्वम् आजग्मुर्_वासिष्ठम् वचन-क्रमम् ।
>>>
>>> chAyA dIrghatvam Ajagmu:_vAsiSTham vacana-kramam |
>>>
>>> इव श्रोतुम् अशेषाणाम् वस्तूनाम् दीर्घ-कन्धरा: ॥३।४।९॥
>>>
>>> iva zrotum azeSANAm vastUnAm dIrgha-kandharA: ||3|4|9||
>>>
>>> .
>>>

>>> *the*
>>>
>>> *shadows*
>>>
>>> *grow*
>>>
>>> *long*
>>>
>>> *as*
>>>
>>> *the *
>>>
>>> *necks*
>>>
>>> *of *
>>>
>>> *the *
>>>
>>> *assembly *
>>>
>>> *stretch *
>>>
>>> *to *
>>>
>>> *hear *
>>>
>>> *every word that is uttered there*
>>>
>>> *. *
>>>

>>> chAyA dIrghatvam Ajagmu:
>>>
>>> vAsiSTham vacana-kramam iva zrotum
>>>

>>> azeSANAm vastUnAm dIrgha-kandharA: * -* *x *
>>>
>>> *. *
>>>
>>> *x*
>>>

>>> 07 08 09
>>>
>>>
>>>
>>> 10
>>>
>>> प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।
>>>
>>> pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |
>>>
>>> देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥
>>>
>>> deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||
>>>
>>> .
>>>

>>> *now *
>>>
>>> *the palace doorkeeper bowed low before the EarthLord*
>>>
>>> *. *
>>>
>>> *he said*
>>>
>>> *:*
>>>

>>> *"Divinity, the hour for evening worship will soon be done."*

>>>
>>>
>>>
>>> 11
>>>
>>> ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।
>>>
>>> tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |
>>>
>>> अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥
>>>
>>> adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||
>>>
>>> .
>>>

>>> *then Lord vasiSTha the Supreme*
>>>
>>> *lowered*
>>>
>>> *his mellifluous voice*
>>>
>>> *:*
>>>
>>> *"That's all,*
>>>

>>> *that's enough for you today, Your Majesty, what you have heard*
>>>
>>> *....*

>>>
>>>
>>>
>>> 12
>>>
>>> प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।
>>>
>>> prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |
>>>
>>> इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥
>>>
>>> iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||
>>>
>>> .
>>>
>>> prAtar anyat_vadiSyAmi
>>>
>>> iti_uktvA maunavAn abhut |
>>>
>>> iti_AkarNya_evam astu
>>>

>>> uktvA bhUpati:_bhUti-vRddhaye * -* *x *
>>>
>>> *. *
>>>
>>> *...*
>>>
>>> *"Tomorrow I'll speak further" *
>>>
>>> *the Muni said *
>>>
>>> *& *
>>>
>>> *grew silent*
>>>
>>> *. *
>>>
>>> *hearing this*
>>>
>>> *"So be it"*
>>>
>>> *the EarthLord of earth's wealth replied *
>>>
>>> *and rose*
>>>
>>> *.*
>>>
>>> *x*
>>>

>>> प्रतीहारः पुरः प्रह्वो भूत्वा_आह वसुधा.अधिपम् ।
>>>
>>> pratIhAra: pura: prahva:_bhUtvA_Aha vasudhA.adhipam |
>>>
>>> देव, स्नान-द्विज.अर्चासु कालो व्यतिगतो भृशम् ॥३।४।१०॥
>>>
>>> deva, snAna-dvija.arcAsu kAla:_vyatigata:_bhRzam ||3|4|10||
>>>
>>> ततो वसिष्ठो भगवान् संहृत्य मधुराम् गिरम् ।
>>>
>>> tata:_vasiSTha:_bhagavAn saMhRtya madhurAm giram |
>>>
>>> अद्य तावन्_महाराज श्रुतम् एतावद्_अस्तु व: ॥३।४।११॥
>>>
>>> adya tAvat,_mahArAja, zrutam etAvat_astu va: ||3|4|11||
>>>
>>> प्रातर् अन्यद्_वदिष्यामि_इत्य्_उक्त्वा मौनवान् अभुत् ।
>>>
>>> prAtar anyat_vadiSyAmi_iti_uktvA maunavAn abhut |
>>>
>>> इत्य्_आकर्ण्य_एवम् अस्तु_उक्त्वा भूपतिर्_भूति-वृद्धये ॥३।४।१२॥
>>>
>>> iti_AkarNya_evam astu_uktvA bhUpati:_bhUti-vRddhaye ||3|4|12||
>>>
>>> xx10 11 12
>>>
>>>
>>>
>>> 13
>>>
>>> पुष्प-पाद्यार्य-सन्मान-दक्षिण.आदान-पूजया ।
>>>
>>> puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA |
>>>
>>> स=देवर्षि-मुनीन् विप्रान् पूजयाम्.आस सादरम् ॥३।४।१३॥
>>>
>>> sa=devarSi-munIn viprAn pUjayAm.Asa sAdaram ||3|4|13||
>>>
>>> .
>>>

>>> *with flowers*
>>>
>>> *& *
>>>
>>> *footwashing*
>>>
>>> *& *
>>>
>>> *honors*
>>>
>>> *& *
>>>
>>> *gifts*
>>>
>>> *& *
>>>
>>> *feasting*
>>>
>>> *he honored all the divine RShis, munis, and brAhmaNas*
>>>
>>> *reverentially*
>>>
>>> *.*
>>>
>>> puSpa-pAdya~Arya-sanmAna-dakSiNa.AdAna-pUjayA *x *
>>>
>>> sa=devarSi-munIn viprAn *x*
>>>
>>> pUjayAm.Asa sAdaram *x *
>>>
>>> *. *
>>>

>>> vlm
>>>
>>>
>>>
>>> 14
>>>
>>> अथ_उत्तस्थौ सभा सर्वा स=राज.मुनि-मण्डला ।
>>>
>>> atha_uttasthau sabhA sarvA sa=rAja.muni-maNDalA |
>>>
>>> मण्डल.आकीर्ण-रत्न~ओघ-परिवेष.आवृत.आनना ॥३।४।१४॥
>>>
>>> maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA ||3|4|14||
>>>
>>> .
>>>

>>> *and then the entire assembly arose*
>>>
>>> *:*
>>>
>>> *the **Râjâ *
>>>
>>> *surrounded by Munis*
>>>
>>> *: *
>>>

>>> *their faces shone around him like a circlet of rare gems*
>>>
>>> *. *

>>>
>>> atha_uttasthau sabhA sarvA x
>>>
>>> sa=rAja.muni-maNDalA |
>>>
>>> maNDala~AkIrNa-ratna~ogha-pariveSa~AvRta~AnanA
>>>

>>> *x *
>>>
>>> *. *

>>>
>>>
>>>
>>> 15
>>>
>>> परस्पर.अङ्ग-संघट्ट-रणत्-केयूर-कङ्कणा ।
>>>
>>> paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA |
>>>
>>> हार-भाराहृत-स्वर्ण-पट्टा.भा~उरु-स्तन.अन्तरा ॥३।४।१५॥
>>>
>>> hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA ||3|4|15||
>>>
>>> .
>>>

>>> *bracelets and bangles clanged as.if in battle with each other *
>>>
>>> *and golden ornaments (beautiful burdens!) were borne *
>>>
>>> *between broad breasts*
>>>
>>> *. *
>>>
>>> paraspara.aGga-saMghaTTa-raNat-keyUra-kaGkaNA *x *
>>>
>>> hAra-bhArAhRta-svarNa-paTTA.bhA~uru-stana.antarA * -* *x *
>>>
>>> *. *
>>>

>>> ~vlm.15. there was a commingled tinkling of the bracelets and armlets of
>>> the throng caused by the collision of their bodies (in their egress), and
>>> mixed flashing of the necklaces and brocades that decorated their persons.
>>>

>>> *x*

>>>
>>> xx13 14 15
>>>
>>>
>>>
>>> 16
>>>
>>> शेखर~उत्सङ्ग-विश्रांत-प्रबुद्ध-मधुप-स्वनैः ।
>>>
>>> zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |
>>>
>>> स-घुंघुम-शिरो-भारा* वदद्भिर्_इव मूर्ध-जैः ॥३।४।१६॥
>>>
>>> sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: ||3|4|16||
>>>
>>> .
>>>
>>> zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |
>>>
>>> sa-ghuMghuma-zira:~bhArA*
>>>

>>> vadadbhi:_iva mUrdha-jai: * -* *x *
>>>
>>> *. *
>>>
>>> *and other jewels resounded *
>>>
>>> *with a buzzing hum*
>>>
>>> *like some aroused honeybees,*
>>>

>>> *as they softly browsed the ladies' hair*
>>>
>>> *. *

>>>
>>> zekhara~utsaGga-vizrAMta-prabuddha-madhupa-svanai: |
>>>
>>> sa-ghuMghuma-zira:~bhArA* vadadbhi:_iva mUrdha-jai: |
>>>
>>>
>>>
>>> 17
>>>
>>> काञ्चनाभरण~उद्द्योत-कनकी.कृत-दिङ्-मुखाः ।
>>>
>>> kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: |
>>>
>>> बुद्धि.स्थ-मुनि-वाग्.अर्थ-संशांत~इन्द्रिय-वृत्तयः ॥३।४।१७॥
>>>
>>> buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: ||3|4|17||
>>>
>>> .
>>>

>>> *glittering golden ornaments *
>>>
>>> *reflected in the darkened sky*
>>>
>>> *:*
>>>
>>> *the words of the muni *
>>>
>>> *reflected in their passionate senses*
>>>
>>> *. *
>>>
>>> kAJcana~AbharaNa~uddyota-kanakI.kRta-dik-mukhA: *x *
>>>
>>> buddhi.stha-muni-vAk~artha-saMzAnta~indriya-vRttaya: * -* *x *
>>>
>>> *. *
>>>