fm7144 3.sp12..13 Consciousness & Destiny .z53
jivadas
DAILY READINGS wd 12 September
fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24
fm6049 2.sp12 EVOLUTION OF THE WORLD .z36
fm7144 3.sp12..13 Consciousness & Destiny .z53
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fm7144 3.sp12..13 Consciousness & Destiny .z53
Oॐm
Consciousness & Destiny
x01|o/
सर्वथा_अ.भाव-भावेषु स्वप्न-संवेदन~आत्मसु ।
नित्य~अ.प्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥१॥
खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
विपर्यस्यति_अ.विरतम् अ.बोधात्_लक्ष्यते स्थिरम् ॥०२॥
यत्_यथा पुर-संस्थानम् चिरै:_एति तत्_अन्यताम् ।
जगत्_अपि_एवम् अनिशम् वार्य~आवर्त=विवर्तवत् ॥०३॥
भूमि~अम्बु~अम्बर-शैल=आदि भवति_अ.सत्_इदम् क्षणात् ।
तस्मिन्*_एव क्षण~उदन्तै:_युग-कल्प~आभिधा: कृता: ॥०४॥
जगत् स्वप्न* इव_अशेषम् असत्_अपि_अनुभूयते ।
यत्र_अस्ति चेत् तत्_निशेषम् चित्_एव_इत्थम् कचति_अलम् ॥०५॥
यथा_इदम् नो जगत् तद्वत्**शतानाम् खे शतानि हि ।
नृणाम् पश्यन्तु तेषाम् तु न_अन्योन्यम् अनुभूतय: ॥०६॥
सर:~अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
न ते_अन्योन्यम् विदन्ति_अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥०७॥
यथा जन.शत-स्वप्न-नगराणि_एक-मन्दिरे ।
तथा जगन्ति खे भान्ति खानि न.उ सन्ति_असन्ति खे ॥०८॥
कचन्ति नृ.शत-स्वाप्न.पुराणि_एक.गृहे यथा ।
न च नाम कचन्ति_एवम् सन्ति_असन्ति जगन्ति खे ॥०९॥
चित्=चमत्कार-मात्रम् स्वम् स्व.आत्म~अङ्गम् दृश्यम् अद्वयम् ।
स.रूपम् एव नीरूपम् स.कारणम् अ.कारणम् ॥१०॥
sarvathA_a.bhAva-bhAveSu svapna-saMvedana~Atmasu |
nitya~a.pratigha-rUpeSu kim baddham kim vimucyate ||01||
.
sarvathA a.bhAva=bhAveSu – everyhow in non.existent existences =
svapna-saMvedana=Atmasu - of the nature of dream-impressions =
nitya~a.pratigha=rUpeSu - x =
kim baddham - what is bound? =
kim vimucyate – what comes.to.be Free?
~vlm.1 The sage continued:—The visible world is being a something in nothing an entity based upon non- entity (i. e. a substance based upon the intellect), resembles our consciousness of things seen in our dream only. And as all things are eternally situated in the Divine Mind, there can be no meaning in our being bound to or liberated from them.
~sv.1 THE SAGE continued:All that exists and all that does not exist are like dream-experiences. Such being the truth, what is bondage and who is liberated?
y02|o/
khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||02||
khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||02||
.
khe - In Kha sky - su-kha or duH-kha
dRSTi-bhAsAm sphuraNam yAdRzam - in the manner of emanating
tAdRzam jagat -
viparyasyati_a.viratam a.bodhAt_lakSyate sthiram - x -2-
~vlm.2. These worlds that appear to rove before us, are seen as the mites flying about in the solar rays; (or as the bright circlets seeming to swim before our closed eyes); they are but evanescent phantoms in the air, and appearing as stable bodies in the minds of the ignorant.
~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
z03|o/
yat_yathA pura-saMsthAnam cirai:_eti tat_anyatAm |
jagat_api_evam anizam vArya~Avarta=vivartavat ||03||
yat_yathA pura-saMsthAnam cirai:_eti tat_anyatAm |
jagat_api_evam anizam vArya~Avarta=vivartavat ||03||
.
yat_yathA pura-saMsthAnam x
cirai:_eti tat_anyatAm |
jagat_api_evam anizam x
vArya~Avarta=vivartavat - x
.
यत् यथा पुर-संस्थानम् - What thus is established before us चिरैर् एति तद् अन्यताम् - after some while it becomes something else जगद् अपि_एवम् अनिशम् वार्य-आवर्त=विवर्तवत् - so the world itself is as changeful as a watery eddy. -3-
~vlm.3. Whatever is seen to be placed before us in any form or state, is soon found to change its mode and manner before us; so likewise is the changeful state of all things herein, that are continually rotating like the waters in a whirlpool.
x04|o/
bhUmi~ambu~ambara-zaila=Adi bhavati_a.sat_idam kSaNAt |
tasmin*_eva kSaNa~udantai:_yuga-kalpa~AbhidhA: kRtA: ||04||
bhUmi~ambu~ambara-zaila=Adi bhavati_a.sat_idam kSaNAt |
tasmin*_eva kSaNa~udantai:_yuga-kalpa~AbhidhA: kRtA: ||04||
.
bhUmi-ambu-ambara-zaila=Adi - x =
bhavati_a.sat_idam kSaNAt - x =
tasmin_eva - x =
kSaNa~udantai: - x =
yuga-kalpa=AbhidhA: kRtA: - x.
~vlm.4. The earth, air, water &c., are the materials that combine to form frail bodies, that are doomed to decay and dissolve in a short time; and yet they are computed by the ignorant to last for ages—as yugas & kalpas. (Everything is changing and nothing lasting).
~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
y05|o/
jagat svapna* iva_azeSam asat_api_anubhUyate |
yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||05||
jagat svapna* iva_azeSam asat_api_anubhUyate |
yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||05||
.
jagat svapne iva - The world as-if in dream
a.zeSam asat_api_anubhUyate - though it is entirely not So, is experienced
yatra_asti - where it is =
cet tan.nizeSam x
cit_eva_ittham kacati_alam - x =
~vlm.5. The world is a dream, and the totality of existence a mere nihility; and yet the notion of entity that we have of this nullity, is no other than a reflexion of the one Eternal Intellect.
~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
z06|o/
yathA_idam no jagat tadvat**zatAnAm khe zatAni hi |
nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||06||
yathA_idam no jagat tadvat**zatAnAm khe zatAni hi |
nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||06||
.
yathA_idam no jagat - na: / na~u – as this is not.at.all (is our) world
tat_vat_zatAnAm khe x
zatAni hi -
nRNAm pazyantu teSAm tu -
nAnyonyam - nA_anyonyam / na_anyonyam x
anubhUtaya: - x =
~sv.6 In this infinite space there are countless worlds even as we have our own world: one man's world is not experienced by another person.
~vlm.6. Like this solar world of ours, there are hundreds and thousand others to be seen in the skies; nor is it incredible that others have the like notions of other peoples.
x07|o/
sara:~abdhi-kUpa-bhekhAnAm dRSTA: pratyekam Aspade |
na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||07||
sara:~abdhi-kUpa-bhekhAnAm dRSTA: pratyekam Aspade |
na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||07||
.
sara:~abdhi-kUpa-bhekhAnAm x
dRSTA: pratyekam Aspade |
na te_anyonyam vidanti_anyA* x
dRzya.Adi-niyatim kvacit - x
.
in a lakeful of oceancups of croaking toads, the sense-objects
sit each-by-each in its abode. They cannot tell the difference
between one.and.another. "Other"s are some sort of Destiny.
सरस्~अब्धि-कूप-भेखानां - Of a lakeful of oceancups of croaking toads =
दृष्ठाः - the seen.sense-object/sights =
प्रत्येकम् आस्पदे - are each-by-each in its abode =
न ते_अन्यो~अन्यं विदन्ति - they do not know one.from.another =
अन्याः दृश्य.आदि-नियतिं क्वचित् - Others are some order of Sight.Perception. -7-
~sv.7 The measure and the experience of frogs living in a well, lake and ocean are different from one another. They do not share one another's knowledge.
~vlm.7. We see the seas and lakes, teeming with living beings of various kinds, and find the pools and bogs full of frogs everywhere; but none of them know anything about the other reservoirs, nor of their inhabitants neither beside those of their own.
y08|o/
yathA jana.zata-svapna-nagarANi_eka-mandire |
tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||08||
yathA jana.zata-svapna-nagarANi_eka-mandire |
tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||08||
.
yathA jana-zata=svapna-nagarANi - As a hundred people, in their Dream Cities,
eka-mandire - are in a single room
tathA jaganti khe bhAnti - thus the worlds appear in Kha Space
khAni no santi_asanti khe - x = -8-
~vlm.8. As a hundred men sleeping in one and the same room; see as many air built castles differing from another in their dream; so there appear different worlds in the airy intellects of some, which are seen and unknown to others.
~sv.8-9 People sleeping in one house have different dreams in which they experience life in different worlds, as it were: even so, the people have different worlds in the same space, while some may not have.
z09|o/
kacanti nR.zata-svApna.purANi_eka.gRhe yathA |
na ca nAma kacanti_evam santi_asanti jaganti khe ||09||
kacanti nR.zata-svApna.purANi_eka.gRhe yathA |
na ca nAma kacanti_evam santi_asanti jaganti khe ||09||
.
kacanti nR.zata-svApna.purANi_eka.gRhe yathA -
na ca nAma kacanti_evam santi_asanti jaganti khe -
~vlm.9. As many aerial cities are seen, in the dreams of many men, sleeping together in the same room; so do these aerial worlds appear in empty sphere of our minds, and are said to be in being and not being in the same time: (i. e. being but a dream which is no-being or nothing).
~sv.8-9 People sleeping in one house have different dreams in which they experience life in different worlds, as it were: even so, the people have different worlds in the same space, while some may not have.
x10|o/
cit=camatkAra-mAtram svam sva.Atma~aGgam dRzyam advayam |
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||10||
cit=camatkAra-mAtram svam sva.Atma~aGgam dRzyam advayam |
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||10||
.
cit=camatkAra-mAtram – Consciousness in miraculous mode =
svam sva.Atma~aGgam - Ur.own personal Body is =
dRzyam advayam – a Percept without a second =
sa.rUpam eva nIrUpam - with form tho without form =
sa.kAraNam a.kAraNam – with cause without cause.
~vlm.10. The sky is a miracle of the mind, and a phenomenon of itself; it is visible without its form, and appears as limited without its limitation, and as created without its creation. (vacuity being increate).
y11|o/
दधत्या:_चित्-स्व.भावाया: संस्कार~आदि=अभिधा: कृता: ।
प्रतिमाया: प्रभाविन्या: न संस्कार~आदय: पृथक् ॥११॥
dadhatyA:_cit-sva.bhAvAyA: saMskAra~Adi=abhidhA: kRtA: |
pratimAyA: prabhAvinyA: na saMskAra~Adaya: pRthak ||11||
.
*jd.11 - dadhatyA:_cit.sva.bhAvAyA: x
saMskAra~Adi=abhidhA: kRtA: - x =
pratimAyA: prabhAvinyA: x
na saMskAra~Adaya: pRthak - x.
~vlm.11. The vacuum bearing the nature of the vacuous mind, is vainly styled the firm firmament; it presents to view the forms of fleeting objects in it, as the understanding represents its ideas and passing thoughts to our knowledge.
~sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
z12|o/
अ.पूर्वत्वात् स्मृति: स्वप्न: संकल्प~अर्थ=अनुभूतिषु ।
स्व.मृति-अनुभवात्_या:_तु दृष्टार्थ-सदृशीषु च ॥१२॥
a.pUrvatvAt smRti: svapna: saMkalpa~artha=anubhUtiSu |
sva.mRti-anubhavAt_yA:_tu dRSTArtha-sadRzISu ca ||12||
.
a.pUrvatvAt - x =
smRti: svapna: - x =
saMkalpa~artha=anubhUtiSu - x =
sva.mRti-anubhavAt_yA:_tu dRSTArtha-sadRzISu ca – x.
~vlm.12. The remembrance of a thing, is the cause of its dream by night, as the desire of something causes its conception in the mind; and as the apprehension of one's death, proceeds from his seeing in the instances of others.
~sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
x13|o/
इदम् सर्ग.आत्म सर्ग~आदौ प्रतिमा_इव विजृम्भते ।
चित्_भा-मात्र=आत्मिका स्वस्था न_अन्यत्_नाम_उपपद्यते ॥१३॥
idam sarga.Atma sarga~Adau pratimA_iva vijRmbhate |
cit_bhA-mAtra=AtmikA svasthA na_anyat_nAma_upapadyate ||13||
.
idam sarga~Atma - This Creation.Self, the Sarga-Âtman
sarga~Adau pratimA iva - like an image of the Primal Sarga Creation
vijRmbhate -
cit.bhA-mAtra~AtmikA svasthA -
na anyat nAma - not as "other"
upapadyate -
~vlm.13. In the beginning of creation, the world appears as an image in the mind; which is no other than a flash or reflexion of the Divine Intellect, and to which no other name than a rechauffe of the Divine Intellect, can be properly assigned.
~sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
y14|o/
ब्रह्मैव भाति जगत्_इति_उक्तम् उक्त्या_अनया भवेत् ।
न च भातम् नवम् तत्_च ब्रह्मैव_इदम् अत: स्थितम् ॥१४॥
brahmaiva bhAti jagat_iti_uktam uktyA_anayA bhavet |
na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam ||14||
.
brahmaiva bhAti jagat_x
iti_uktam uktyA_x
anayA bhavet |
na ca bhAtam navam tat_ca x
brahmaiva_idam ata: sthitam - x
.
ब्रह्म / ब्रह्मा_एव भाति जगत् - "Only Brahman/Brahmâ projects the world" इति.उक्तम् उक्त्या अनया भवेत् - by this saying being so-said, it comes-to-be. - >bhU न च भातम् त्वं तच् च - But neither you nor That is a projection ब्रह्म/आ एव इदम् अतः स्थितम् - so this is situate only as Brahma/Brahman. -14-
~vlm.14. The saying that Brahma shines as the very world means to say that, he did not shine anew in the form of the world, but has this form eternally subsisting in his omniscience.
~sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
z15|o/
कारणम् कार्यम् इति_उक्त: स* पूर्व: स* विशिष्यते ।
संस्कार* इति तेन_एष* संस्कार: कृति:_उच्यते ॥१५॥
kAraNam kAryam iti_ukta: sa* pUrva: sa* viziSyate |
saMskAra* iti tena_eSa* saMskAra: kRti:_ucyate ||15||
.
kAraNam kAryam - cause effect =
iti_ukta: - so said =
sa: pUrva: - the Prior = sa: viziSyate – the resulting =
saMskAra iti - x =
tena - x =
eSa saMskAra: kRti:_ucyate – x.
~vlm.15. It is said that the cause is (identic with) the effect, because the common cause of all, is specialized in its form of the effect; (i. e. the one becomes as many). The action which was confined in the cause at first, (as vegetation in the seed), becomes evolved in the germ of creation afterwards.
~sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
x16|o/
तत् स्वप्न.आदौ_अ.पूर्व:_अर्थे दृष्टान्त* इति भाति य: ।
स-संस्कार.आदि-नाम~उक्त:_न बाह्य:_अर्थ:_अस्ति चेतसि ॥१६॥
tat svapna.Adau_a.pUrva:_arthe dRSTAnta* iti bhAti ya: |
sa-saMskAra.Adi-nAma~ukta:_na bAhya:_artha:_asti cetasi ||16||
.
tat svapna.Adau_a.pUrva:_arthe - that Dream-process without priority of sense = dRSTAnta* iti bhAti ya: |
sa-saMskAra.Adi-nAma~ukta:_x
na bAhya:_artha:_asti cetasi - x
.
~vlm.16. When such things (or conditions) occur in the mind in dreams, as have not been seen or known before, they are called sanskáras or pristine impressions in the mind, (as our inward passions and feelings), and not the external objects of sense, which are not inbred in the mind,
~sv.16-17-18 16-18 In dream there is no previous memory but only the experience of the objects that are experienced for the time being....
y17|o/
वस्तु दृष्टम् न दृष्टम् च सत्_च_आस्ते चेतना_इव खे ।
स्व.भावात्_भाति ख~आत्मा_अपि दृष्टवत्_च_अतिजृम्भते ॥१७॥
vastu dRSTam na dRSTam ca sat_ca_Aste cetanA_iva khe |
sva.bhAvAt_bhAti kha~AtmA_api dRSTavat_ca_atijRmbhate ||17||
.
vastu dRSTam na dRSTam ca - x =
sat_ca_Aste cetanA_iva khe - and BeingSo is like Affectation in Ur kha.Skyview +
svabhAvAt_bhAti - x =
kha~AtmA_api - x =
dRSTavat_ca_ati.jRmbhate - x.
~vlm.17. These mental impressions or reminiscences, are perceptible to us in our dreaming and not in the waking state; and though they are unseen in our waking; yet they are not lost unto us so long as we retain those impressions in the mind. They naturally appear in the soul in dreaming, as the visibles appear to sight in the waking state.
~sv.16-17-18 16-18 ... That which existed before the arising of the dream but which shines as that which was seen before, that is known as *saMskAra. There is no other external factor known as *saMskAra (popularly translated into 'latent impressions of past experiences and actions'). Things seen and unseen exist in the consciousness which shines in its own light and experiences all those things as if already seen.
z18|o/
वेदान्त~अर्थ~आत्मकम् पूर्व-सर्ग~अ.भावम् प्रवर्तते ।
ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥१८॥
vedAnta~artha~Atmakam pUrva-sarga~a.bhAvam pravartate |
tato vedya-vyavasthA jJai: kriyate sva.artha-siddhaye ||18||
.
vedAnta~artha~Atmakam - a Selfling, in the Vedântic sense =
pUrva-sarga~a.bhAvam - in the absence of a prior creation =
pravartate - x +
tatas vedya-vyavasthA - x =
jJai: kriyate sva.artha-siddhaye - x.
~vlm.18. Thus the vedantist comes to know the inexistence of the outer world, and by knowing the knowable One, they come to attain the consummation of their object: (which is the attainment of their final emancipation or moksha).
x19|o/
स्वप्ने तु जाग्रत्-संस्कारो_य:_तत्.जाग्रत्-कृतम् नवम् ।
अजाग्रत्~जाग्रत्~आभासम् कृतम्_इति_एव तत्.विद: ॥१९॥
svapne tu jAgrat-saMskAro_ya:_tat.jAgrat-kRtam navam |
ajAgrat~jAgrat~AbhAsam kRtam_iti_eva tat.vida: ||19||
.
svapne tu - but in Dream - x =
jAgrat-saMskAra: - is the imprint of waking -
ya: - which -
tat - that -
jAgrat-kRtam navam - waking-deed afresh -
ajAgrat-jAgrat-AbhAsam kRtam – is a projection of the waking deed in unWaking
-
iti eva tad-vida: - so say the That-knowers.
~sv.19 In dream the *saMskAras created in the waking state arise; but in the waking state itself they are created anew. But they who know the truth declare that they were in fact created in a state that appeared to be the waking state but which in fact is not.
~vlm.19. The impressions of the waking state, which occur in the state of dreaming, are the newly made imprints of the waking hours on the memory; and these make the sleeping hours seem as waking to the dreaming soul.
y20|o/
तत:_वायौ_इव_अ.स्पन्दा:_चित्ते भावा: स्थिता: स्वत: ।
ते स्वत: सम्.प्रवर्तन्ते का_अत्र संस्कार-कर्तृता ॥२०॥
tata:_vAyau_iva_a.spandA:_citte bhAvA: sthitA: svata: |
te svata: sam.pravartante kA_atra saMskAra-kartRtA ||20||
.
tata:
vAyau_iva_a.spandA:
citte bhAvA: sthitA: svata: - x =
te svata: sampravartante
kA_atra saMskAra-kartRtA - x =
~vlm.20. These recent ideas fluctuate in the mind, as by the breath of the wind, and they occur and recur of themselves, without the agency of pristine impressions.
~sv.20-21 20-21 Just as movement arises in air spontaneously, even so notions arise in consciousness: where is the need for *saMskAra to create them?
z21|o/
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष~आट्म तिष्ठति ।
ekam tathA ca cin.mAtram svapne lakSa~ATma tiSThati |
पुन:_लक्षात्_यत: स्वप्न* एकम् आस्ते सुषुप्तकम् ॥२१॥
puna:_lakSAt_yata: svapna* ekam Aste suSuptakam ||21||
.
ekam tathA ca cin.mAtram - and thus one measured Consciousness =
svapne lakSa~ATma tiSThati - in dream as one thousands of selves abiding =
puna:_lakSAt_yata: svapna* - again after thousands having.come in Dream =
ekam Aste suSuptakam - one is the Sleepling—the Dreamless Sleeper.
~vlm.21. There is one sole Intellect only,
possessed of its many multitudes of airy dreams;
and being dispossessed of them at last,
it remains solely by and in itself.
x22|o/
चित्.व्योम्नि स्वप्न-संवित्ति:_या सा_एव जगत्_उच्यते ।
सुषुप्तम् प्रलय: प्रोक्त:_तस्मात्_न्याय:_अयम् एव सन् ॥२२॥
एकम् एव चित्_आकाशम् स~आकारत्वम् अन्-एककम् ।
स्वरूपम् अजहत्_धत्ते यत् स्वप्न* इव तत्_जगत् ॥२३॥
एवम् चित्.परमाणु-अन्तर्-जगत्_भावम् इदम् स्थितम् ।
तत्_अनन्य~आत्म च_आभोगि स्वप्न~आदर्श-तलेषु_इव ॥२४॥
चित्.व्योम संविन्.मात्रम् यत्_परमाणुवत्_आततम् ।
अन्=आदि.मध्य.पर्यन्तम् तदेव जगत्_उच्यते ॥२५॥
तस्मात्_यत्र चित्.आकाशम् अनन्तम् सततम् स्थितम् ।
तत्र_अस्ति_इति जगत्.भानम् तत्_अङ्गानानि_अ.रूपि यत् ॥२६॥
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
इति न्यायात्_जगत्_याति परमाणु~उदरे_अपि_अजम् ॥२७॥
तस्मात्_अहम् पराणु~आत्मा समस्त-जगत्_आकृति: ।
सर्वत्र_एव च तिष्ठामि परमाणु~उदरे_अपि च ॥२८॥
चिन्मात्र-परमाणु: सत्_जगत्_आत्मा_अपि_अयम् नभ: ।
यत्र तिष्ठामि_अहम् तत्र पश्यामि भुवन.त्रयम् ॥२९॥
अहम् चित्-परमाणु~आत्मा तेन चित्-परमाणुना ।
एकताम् आगत:_वारि वारिणा_इव तत्.ईक्षणात् ॥३०॥
तत्_ओज: सम्प्रविश्य_अहम् स्थित:_तत्_अनुभूतिवत् ।
अन्तस्थ-त्रिजगत्_रूप:_यथा_अब्जे बीजम् अङ्कुरे ॥३१॥
तत्र मे त्रिजगत्-रुपम् अन्त: कचितम् आत्मनि ।
तथा तत्_न तु तत्_वाह्ये विद्यते केन.चित्_क्व.चित् ॥३२॥
cit.vyomni svapna-saMvitti:_yA sA_eva jagat_ucyate |
suSuptam pralaya: prokta:_tasmAt_nyAya:_ayam eva san ||22||
.
cidvyomni svapna-saMvitti: - in Ur Conscious space dream-awareness =
yA saiva jagat_ucyate - that which is said to be this very world +
suSuptam pralaya: prokta: - x =
tasmAn_nyAya:_ayam eva san - x.
~sv.22 When the experience of a thousand things arises in consciousness, it is known as creation; and when the experience of the thousand things ceases in consciousness, that is known as the cosmic dissolution.
~vlm.22. The consciousness that we have of the dreams, ranging at large in the empty sphere of our Intellect, is verily what is denominated the world by us; and the want of this consciousness in our sound sleep, is what is termed the extinction of world by ourselves. This analogy applies also to the nature of the self-existed One.
y23|o/
ekam eva cit_AkAzam sa~AkAratvam an-ekakam |
svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||23||
ekam eva cit_AkAzam sa~AkAratvam an-ekakam |
svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||23||
.
ekam eva cit_AkAzam x
sa.AkAratvam anekakam - x =
svarUpam ajahat_dhatte x
yat svapne iva tat_jagat - x =
~vwv.1306/7.144.23. The space of Consciousness is only one; its appearances are many. It holds the world without abandoning its inherent nature, as it happens in a dream.
~sv.23 Thus the pure consciousness (cidAkAza) brings into being this diversity with all its names and forms, without ever abandoning is indivisibility, just as you create a world in your dream.
~vlm.23. There exists only the infinite sphere of one eternal Intellect, and there appears an infinity of shapes, perpetually rising and setting in its open in the manner of dreams. These are born of its own nature and are called the world, and bear the same intellectual form with itself.
z24|o/
evam cit.paramANu-antar-jagat_bhAvam idam sthitam |
tat_ananya~Atma ca_Abhogi svapna~Adarza-taleSu_iva ||24||
.
evam
cit.paramANu-antar-jagat_bhAvam
idam sthitam
tat_ananya~Atma ca_Abhogi svapnÂdarza-taleSu_iva ||24||
~vlm.24. Thus the atomic particle of the Intellect, contains the form of the whole cosmos within its bosom; which is an exact ectype of its archetype, as the shadow under a mirror, is the true representation of the prototype.
~sv.24 The perception or the experience of 'the world' exists within the atomic particle of infinite consciousness. Just as the reflection in a mirror is only mirror, however, it is non-different from the infinite consciousness.
*AB. ... Adarza-taleSu ... ||
*jd. adarza/Adarza fuzzy  seen or unseen ...
x25|o/
cit.vyoma saMvin.mAtram yat_paramANuvat_Atatam |
an=Adi.madhya.paryantam tadeva jagat_ucyate ||25||
cit.vyoma saMvin.mAtram yat_paramANuvat_Atatam |
an=Adi.madhya.paryantam tadeva jagat_ucyate ||25||
.
cit_vyoma saMvin.mAtram yat - x =
paramANuvat_Atatam - x +
an=Adi.madhya.paryantam - x =
tadeva jagat_ucyate - x.
~vlm.25. The cavity of the Intellect contains the consciousness which is diffused in it like the dilution of an atom; and extends throughout without beginning and end, and this is called the cosmos.
~sv.25 This infinite consciousness is beginningless and endless; that itself is called creation.
y26|o/
tasmAt_yatra cit.AkAzam anantam satatam sthitam |
tatra_asti_iti jagat.bhAnam tat_aGgAnAni_a.rUpi yat ||26||
tasmAt_yatra cit.AkAzam anantam satatam sthitam |
tatra_asti_iti jagat.bhAnam tat_aGgAnAni_a.rUpi yat ||26||
.
tasmAt
yatra
cit_AkAzam - x =
anantam satatam sthitam - x +
tatra_asti
iti jagat-bhAnam - x =
tat
aGgAnAni_a-rUpi
yat – x.
~vlm.26. Hence as far as the vacuity of the Intellect extends to all infinity, there is the appearance of the wide world connected with it, as immanent in and identic with itself at all times. (The intimate connection of the subjective mind and objective world together).
~sv.26 Wherever this consciousness shines, there this creation exists, non-different from it even as a body is non-different from its limbs.
z27|o/
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
iti nyAyAt_jagat_yAti paramANu~udare_api_ajam ||27||
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
iti nyAyAt_jagat_yAti paramANu~udare_api_ajam ||27||
.
cin.mAtra eva bhuvanam - mere measured Consciousness is the world =
tvam aham cin.mayam jagat - x =
iti nyAyAt_jagat_yAti
paramANu~udare_api_ajam - x =
~vlm.27. The intellect is selfsame with the world, and therefore all minds and intellectual beings as myself and thyself, are worlds or microcosm also; and it is for this reason that the great macrocosm of the world, is said to be comprised in the corpuscule of the mind.
~sv.27-28 You and I are consciousness, the entire world is consciousness: by this realisation the creation is seen as an integral part of consciousness and therefore uncreated.
x28|o/
tasmAt_aham parANu~AtmA samasta-jagat_AkRti: |
sarvatra_eva ca tiSThAmi paramANu~udare_api ca ||28||
tasmAt_aham parANu~AtmA samasta-jagat_AkRti: |
sarvatra_eva ca tiSThAmi paramANu~udare_api ca ||28||
.
tasmAt_aham parANu~AtmA - x =
samasta-jagat_AkRti: - the embodiment of the whole world =
sarvatra_eva ca tiSThAmi paramANu~udare_api ca – x.
~vlm.28. Therefore I who am a minute soul, am of the form of the whole world also, (being its container in the mind); hence I abide everywhere likewise, even in the midst of an atom also.
~sv.27-28 You and I are consciousness, the entire world is consciousness: by this realisation the creation is seen as an integral part of consciousness and therefore uncreated.
y29|o/
cinmAtra-paramANu: sat_jagat_AtmA_api_ayam nabha: |
yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||29||
cinmAtra-paramANu: sat_jagat_AtmA_api_ayam nabha: |
yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||29||
.
cinmAtra-paramANu: sat - x =
jagat_AtmA_api_ayam nabha: - x +
yatra tiSThAmi_aham - x =
tatra pazyAmi bhuvana.trayam - x.
~vlm.29. Being in the form of the minutiae of the intellect, I am also as great as the universal soul, and as expanded as the open air all around; I also see all the three worlds about one, wherever I abide or move. (All things are present in the mind, at all places and times).
~sv.29 Hence, I am that atomic particle of consciousness and as such I am infinite and omnipresent. Therefore, wherever I am, I see everything from there itself.
z30|o/
aham cit-paramANu~AtmA tena cit-paramANunA |
ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||30||
aham cit-paramANu~AtmA tena cit-paramANunA |
ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||30||
.
aham cit.paramANu~AtmA - I am the self of the Conscious Singularity =
tena cit-paramANunA - thru that Conscious Singularity =
ekatAm Agata: - having come to Oneness =
vAri vAriNA_iva - like water in water =
tat_IkSaNAt - from beholding That.
~vlm.30. I am an atom of the intellectual soul, and am joined with the intellectual soul of the universe; it is my sight of the supreme spirit in my meditation, that I am lost in it as a drop of water is lost in the ocean.
~sv.30 I am a particle of consciousness but I am one with the infinite consciousness on account of the realisation of this truth, even as water is the same as water.
x31|o/
tat_oja: sampravizya_aham sthita:_tat_anubhUtivat |
antastha-trijagat_rUpa:_yathA_abje bIjam aGkure ||31||
tat_oja: sampravizya_aham sthita:_tat_anubhUtivat |
antastha-trijagat_rUpa:_yathA_abje bIjam aGkure ||31||
.
tat_oja: sampravizya_aham - x =
sthita:_tat.anubhUtivat - x =
antastha-trijagat-rUpa: yathA_abje bIjam aGkure – x.
~vlm.31. Having entered into the Divine spirit, and feeling its influence in me, I am filled with its cognition; and behold the three worlds within me, as the seed lies hid in the pericarp or in the seed vessel; (to be developed in its future foliage).
~sv.31-32 31-32 Therefore, by entering into the 'ojas' I experienced the three worlds.
y32|o/
tatra me trijagat-rupam anta: kacitam Atmani |
tathA tat_na tu tat_vAhye vidyate kena.cit_kva.cit ||32||
tatra me trijagat-rupam anta: kacitam Atmani |
tathA tat_na tu tat_vAhye vidyate kena.cit_kva.cit ||32||
.
tatra me trijagat-rupam x
anta: kacitam Atmani - x =
tathA tat_na tu tat_vAhye x
vidyate kena.cit_kva.cit xx
there within me is the form of the Triple World projected in mySelf
thus That but not That
:
I travel whyever whenever it is known to be
...
~vlm.32. I see the triple world expanding within myself, (according to our reminiscence of the same which is engraven in the mind), beside which there is no outer world on the outside of of any body...
* tatra me trijagat-rupam anta: - there within me is the form of the Triple World = kacitam Atmani - projected in mySelf = tathA tat_na tu tat_vAhye - thus that but not that I travel + vidyate kena.cit_kva.cit - whyever whenever it is know to be ...
z33|o/
यत्र.यत्र यदा भाति स्वप्ने जाग्रत्_इति_इह वा ।
स-बाह्य~अभ्यन्तरम् दृश्यम् निजम् चित्_भानम् एव तत् ॥३३॥
भाति स्वप्ने यदा जन्तो:_जगत्_आनन्दम् आततम् ।
चित्_अणो:_एव तत्_भानम् आत्मन:_तत्.पद~आत्मना ॥३४॥
अ.कारणम् चेद्_दृश्यम् तत्_कथम् एतत्_प्रसिध्यति ।
स.कारणम् चेद्_दृश्यम् तत् स्वप्ने सर्ग.आदि-धी: कुत: ॥३५॥
अ.कारणक* एव_अयम् सर्ग* आदौ प्रवर्तते ।
समस्त-कारण~अ.भावात्_यत: सर्ग.आत्म-चित्.नभ: ॥३६॥
अ.कारणानाम् भावानाम् अत्यन्त~अ.सम्भवात्_इह ।
क्वचित् स.प्रतिघ: सर्ग: न सम्भवति क:चन ॥३७॥
ब्रह्म_इदम् इत्थम् आभाति भास्वरम् चित्-स्वभावत: ।
सर्ग.आदि-शब्द-पर्यायम् आदि.अन्त-परिवर्जितम् ॥३८॥
इति_अकारणके सर्गे कचति ब्रह्म-रूपिणि ।
परस्य_अवयव~आभास:_नित्य~आत्मा-अवयव~आत्मना ॥३९॥
अ-नानात्वे_अपि नानात्वे ब्रह्मणि_अ-ब्रह्म.रूपिणि ।
अन्.आकारे_अपि स.आकारे कचति_अ-प्रतिघम् प्रति ॥४०॥
तत्_ब्रह्म_एव निराकारम् चित्_रूपत्वात् स्फुरत्_वपु: ।
स~आकारम् इव भात~आत्म भूत्वा स्थावर.जंगमम् ॥४१॥
देव.ऋषि-मुनि-भा.रूपम् करोति नियतिम् क्रमात् ।
विधीन्_च प्रतिबोधान्_च देश-काल-क्रिया.आदिकान् ॥४२॥
भाव~अ.भाव-ग्रह~उत्सर्ग-स्थूल-सूक्ष्म-चर.अचरा: ।
अर्था* व्यभिचरन्ति_एते नियति:_न_अखिला:_तत: ॥४३॥
yatra.yatra yadA bhAti svapne jAgrat_iti_iha vA |
sa-bAhya~abhyantaram dRzyam nijam cit_bhAnam eva tat ||33||
.
yatra.yatra yadA bhAti - ... wherever when it appears
svapne jAgrat_iti_iha vA - whether in dream or as this waking
sabAhya~abhyantaram dRzyam x
nijam cit_bhAnam eva tat - x -
~vlm.33. Whenever the world appears in any form, whether of a gross or subtile nature, as in the states of our waking or dreaming; both these forms of the interior or exterior worlds, are to be known as the reflexion of the ideal one imprinted in the intellect.
~sv.33 All this happened within it and within it I saw the three worlds — not outside.
x34|o/
bhAti svapne yadA janto:_jagat_Anandam Atatam |
cit_aNo:_eva tat_bhAnam Atmana:_tat.pada~AtmanA ||34||
bhAti svapne yadA janto:_jagat_Anandam Atatam |
cit_aNo:_eva tat_bhAnam Atmana:_tat.pada~AtmanA ||34||
.
bhAti svapne yadA janto: - when it appears in a dream =
jagat_Anandam Atatam - the world is a blissful expanse -
cit_aNo:_eva x
tat.bhAnam Atmana:_x
tat.pada~AtmanA – x.
~vlm.34. When the living soul indulges itself in the sight of the world, in the state of its dreaming; it is to be known as a reflexion of the expanded particle of the intellect, which the sleeping soul delights to dote upon.
~sv.34 Whether it is called dream or waking, inside or outside, all this is within the infinite consciousness.
The Hunter asked–
y35|o/
a.kAraNam ced_dRzyam tat_katham etat_prasidhyati |
sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||35||
a.kAraNam ced_dRzyam tat_katham etat_prasidhyati |
sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||35||
.
अ.कारणम् चेद् दृश्यम् तत् - If that Drshya Percept is without-a-cause कथम् एतत् प्रसिध्यति - how does this get established? सँकारणं चेद् दृश्यं तत् - If that Percept is with-a-cause स्वप्ने सर्गादि-धीः कुतः - how is there the thought of Creation-&c in Dream? -35-
~sv.35 THE HUNTER asked:If this creation is causeless how does it come into being? If it has a cause, what is the cause of the dream-creation?
~vlm.35. The Huntsman rejoined:—If the visible world is causeless or without its maker, then how could it come into existence, and if it be a caused or created exterior world, how could we have any knowledge of it in the sleeping and dreaming of the soul.
The muni replied—
z36|o/
a.kAraNaka* eva_ayam sarga* Adau pravartate |
samasta-kAraNa~a.bhAvAt_yata: sarga.Atma-cit.nabha: ||36||
a.kAraNaka* eva_ayam sarga* Adau pravartate |
samasta-kAraNa~a.bhAvAt_yata: sarga.Atma-cit.nabha: ||36||
.
a-kAraNa.ke eva - when quite without-cause.thing =
ayam sarge Adau pravartate - it, in creation from the beginning, carries-on. =
samasta.kAraNa~a.bhAvAt - because of its all.cause-non.state =
yata: sarga.Atma-cit.nabha: - hence it is a creation.soul-consciousness.cloud.
~sv.36 THE SAGE replied: In the beginning, creation had no cause whatsoever.
~vlm.36. The sage replied:—All this is without a cause, and the world proceeded at first without any causality whatever. (The Muni means to say that there cannot be any independent or instrumental cause of creation save the immanation of One oneself).
x37|o/
a.kAraNAnAm bhAvAnAm atyanta~a.sambhavAt_iha |
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||37||
a.kAraNAnAm bhAvAnAm atyanta~a.sambhavAt_iha |
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||37||
.
a.kAraNAnAm bhAvAnAm - of causeless states
atyanta~a.sambhavAt_iha -
kvacit sa.pratigha: sarga: - wherever the creation is with-obstruction ???
na sambhavati ka:cana - x -37-
zgl#tt. —>#atyantAbhAva - boundless unBecoming. ..VA - "Boundless-unBeing-Awareness" is simply"understanding of complete non-existence". In many other places, too. .. AS-. Yes, I agree with you...JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or boundary. To be complete it would be Ady-anta. § We are looking here at a method for clearing the mental mirror of its mess. It is an exercise in Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the excellent Samvid, of vwv, could not stick-to a single translation of his name). It is from >vid, like vidyA, the common way of knowing - rather than >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing, where you and an object unite as a dRzya Percept. ..The exercise is called atyanta~abhAva–to become aware of a state which is outside the process of becoming. •• #atyantAsambhava. ~*
~sv.37 Since the objects of this creation had no cause whatsoever, conflicting diversity of objects opposed to one another does not arise. The one absolute Brahman alone shines as all this and is denoted by words like 'creation', etc.
~vlm.37. It is verily impossible for gross and perishable bodies and transient beings, to come to being without a cause; but that which is a facsimile or shadow only of the antitype and original model of the eternal mind, cannot possibly have any cause at all.
~sv.37 Since the objects of this creation had no cause whatsoever, conflicting diversity of objects opposed to one another does not arise. The one absolute Brahman alone shines as all this and is denoted by words like 'creation', etc.
y38|o/
brahma_idam ittham AbhAti bhAsvaram cit-svabhAvata: |
sarga.Adi-zabda-paryAyam Adi.anta-parivarjitam ||38||
brahma_idam ittham AbhAti bhAsvaram cit-svabhAvata: |
sarga.Adi-zabda-paryAyam Adi.anta-parivarjitam ||38||
.
brahma.idam - this brahmic Immensity =
ittham AbhAti bhAsvaram cit-svabhAvata: - x =
sarga.Adi-zabda-paryAyam x
Ady.anta-parivarjitam - from beginning to end shunned/avoided.
~vlm.38. It is Brahma {the noun is neuter, not masc.!} himself that thus shines refulgent, by nature of his intellectual effulgence; hence the world's creation and destruction are utterly inapplicable to what is without its beginning and end.
~sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
z39|o/
iti_akAraNake sarge kacati brahma-rUpiNi |
parasya_avayava~AbhAsa:_nitya~AtmA-avayava~AtmanA ||39||
iti_akAraNake sarge kacati brahma-rUpiNi |
parasya_avayava~AbhAsa:_nitya~AtmA-avayava~AtmanA ||39||
.
iti_akAraNake sarge - such in a causeless crestion =
kacati brahma-rUpiNi - projecting a brahmic form =
parasya - x =
avayAva~AbhAsa: - x =
nitya~AtmA-avayava~AtmanA - x =
iti_akAraNake sarge kacati brahma-rUpiNi – x.
~vlm.39. Thus the uncaused creation, abides in the substance of the great god, and shines forth with divine glory to all infinity. It is to gross minds only, which are prepossessed with the grosser ideas of materiality, that it appears in the form of a gross material body.
~sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
*KG. typo avayAvAbhAso....
x40|o/
a-nAnAtve_api nAnAtve brahmaNi_a-brahma.rUpiNi |
an.AkAre_api sa.AkAre kacati_a-pratigham prati ||40||
a-nAnAtve_api nAnAtve brahmaNi_a-brahma.rUpiNi |
an.AkAre_api sa.AkAre kacati_a-pratigham prati ||40||
.
a-nAnAtve_api nAnAtve - x =
brahmaNi_a-brahma.rUpiNi - x =
an.AkAre_api sa.AkAre - x =
kacati_a-pratigham prati - x.
~vlm.40. What numberless varieties do there appear in the unvaried Brahma, and what un-numbered forms are seen in the formless One, that is ever unchanged and imperishable.
~sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
y41|o/
tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: |
sa~AkAram iva bhAta~Atma bhUtvA sthAvara.jaMgamam ||41||
tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: |
sa~AkAram iva bhAta~Atma bhUtvA sthAvara.jaMgamam ||41||
.
tat_brahmaiva nirAkAram - x =
cit_rUpatvAt - x =
sphurat_vapu: - x =
sa~AkAram iva bhAta~Atma bhUtvA sthAvara.jaMgamam – x.
~vlm.41. Brahma is formless in his person, (which is of a spiritual form); yet he exhibits himself in many forms, in his being the mind (or mirror of all ideal forms); where he represents his spiritual self or soul, in all the various forms of moving and immovable bodies.
~sv.41 Because it is pure consciousness it appears to assume various forms like the mobile and the immobile objects.
x
z42|o/
deva.RSi-muni-bhA.rUpam karoti niyatim kramAt |
vidhIn_ca pratibodhAn_ca deza-kAla-kriyA.AdikAn ||42||
deva.RSi-muni-bhA.rUpam karoti niyatim kramAt |
vidhIn_ca pratibodhAn_ca deza-kAla-kriyA.AdikAn ||42||
.
deva-RSi-muni-bhA.rUpam karoti -
making the projected forms of Gods, RShis, munis =
niyatim kramAt - according.with destiny =
vidhIn_ca - and its laws =
pratibodhAn_ca – and realizations =
deza-kAla-kriyA.AdikAn – enacted in place & time
.
~vlm.42. He makes the gods, sages and seers in his likeness, and directs them to their different degrees and duties also; he stablishes the laws and prohibitions of conduct, and appoints the acts and observances at all times and places.
~sv.42 And as the gods and the sages it creates and sustains a world order with all the injunctions and prohibitions. Existence, nonexistence, the gross and the subtle, etc., do not in any way affect the omnipresent consciousness.
x43|o/
bhAva~a.bhAva-graha~utsarga-sthUla-sUkSma-cara.acarA: |
arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||43||
bhAva~a.bhAva-graha~utsarga-sthUla-sUkSma-cara.acarA: |
arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||43||
.
bhAva~a.bhAva-graha~utsarga-sthUla-sUkSma-cara.acarA:
- bhAva~a.bhAva-graha~utsarga-gross-subtle-cara.acarA: =
arthA vyabhicaranti_ete niyati:_na_akhilA:_tata: - x.
~vlm.44. Ever since the general decree, nothing takes place without its proper special cause; as you can never expect to exude oil from sand (save from oily seeds).
~sv.43-44 However, from there on effects do not arise without a cause.
y44|o/
तत: प्रभृति भावानाम् स.कारणकताम् विना ।
स~एकतात्_इव तैलानाम् न सम्भवति सम्भव: ॥४४॥
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
sa~ekatAt_iva tailAnAm na sambhavati sambhava: ||44||
.
tata: prabhRti bhAvAnAm - x =
sa.kAraNakatAm vinA - x +
sa.ekatAt_iva tailAnAm - x =
na sambhavati sambhava: - x.
~vlm.44. Ever since the general decree, nothing takes place without its proper special cause; as you can never expect to exude oil from sand (save from oily seeds).
~sv.43-44 However, from there on effects do not arise without a cause.
z45|o/
नियति:_नायक:_चैव ब्रह्मत:_च_अङ्गम् आत्मना ।
स्व.अङ्गेन संयमयति करेण_इव निजम् करम् ॥४५॥
niyati:_nAyaka:_caiva brahmata:_ca_aGgam AtmanA |
sva.aGgena saMyamayati kareNa_iva nijam karam ||45||
.
niyati:_nAyaka:_ca_eva - x =
brahma.ta:_ca_aGgam - x =
AtmanA - x +
sva.aGgena - x =
saMyamayati - x =
kareNa_iva nijam karam – x.
~vlm.45. The destined decree of providence, is the leader of all events in the world; it is as one part of the body of Brahma, by which he represses the other part of himself (i.e. his will); as we restrain the action of one hand by the other. (One over-ruling fate governs even Jove himself).
~sv.45 The world order and its lord (Brahman) act on one another just like one arm restrains the other, though both belong to the same person.
x46|o/
अ.बुद्धि-पूर्वम् च_अन्.इच्छम् एवम् एव प्रवर्तते ।
काकतालीय.वत्-स्पन्दात्_आवर्ता* इव वारिणि ॥४६॥
a.buddhi-pUrvam ca_an.iccham evam eva pravartate |
kAkatAlIya.vat-spandAt_AvartA* iva vAriNi ||46||
.
abuddhi-pUrvam ca aniccham - x =
evam eva pravartate - x +
kAkatAlIya.vat-spandAt - like the fall of the Crow's coconut =
AvartA iva vAriNi - x.
~sv.46 Thus, this creation arises without desire and without psychological causation.
~vlm.46. This unavoidable destiny overtakes us, against our prudence and will, like the sudden fall of a fruit on a flying crow ([Sanskrit: kákatálíya) and drives us along with its course, as the tide or eddy bears down the waters with it.
~jd. I like this vision of the crow: he gets conked_before_he reaches the branch, in midair, when a bird is all *spanda, Vibrant Energy. But the ripe coconut, falling, is also all *spanda. CONK! (or kAGkS?)
y47|o/
संनिवेश:_हि नियति:_ताम् विना प्रतिघ~उदयम् ।
ब्रह्म स्थातुम् न शक्नोति तत्_च सर्व.आत्मता~अक्षयम् ॥४७॥
saMniveza:_hi niyati:_tAm vinA pratigha~udayam |
brahma sthAtum na zaknoti tat_ca sarva.AtmatA~akSayam ||47||
.
saMniveza: hi niyati:_tAm - x =
vinA pratigha~udayam - x +
brahma sthAtum na zaknoti - the brahman.Immensity cannot be seated =
tat_ca sarva.AtmatA=akSayam – for That is the undecaying state of the AllSelf.
~vlm.47. The preordination of certain effects from certain causes, is what is called destiny; without which there result all disorder and disturbance, and in want of which the great Brahma even cannot abide. It is therefore the imperishable soul of all existence.
z48|o/
एवम् स-कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
यस्य सर्गे यत: कालात् तत: प्रभृति तम् प्रति ॥४८॥
evam sa-kAraNam sarvam sarvadA dRzya-maNDalam |
yasya sarge yata: kAlAt tata: prabhRti tam prati ||48||
.
evam sa.kAraNam sarvam - so everything comes with a cause
sarvadA dRzya-maNDalam - everywhen the sphere of the Percept
yasya sarge - in whose creation +
yata: kAlAt – whence after a time
tata: prabhRti - thus the beginning =
tam prati - that next....
~vlm.48. Thus then this destiny is the cause of all, and although it is unseen and unknown, yet it acts on all as it is destined for them ever since their very production. (This is no more than the unchangeable law of nature).
~sv.48 Thus, this creation has a cause, but only in relation to the one whose creation it is and as long as that creation lasts in relation to him.
x49|o/
भाति_अ.कारणकम् ब्रह्म सर्ग.आत्मा_अपि_अबुधम् प्रति ।
तम् प्रति_एव च भाति_एव कार्य.कारण-दृक्~भ्रम: ॥४९॥
bhAti_a.kAraNakam brahma sarga.AtmA_api_abudham prati |
tam prati_eva ca bhAti_eva kArya.kAraNa-dRk~bhrama: ||49||
.
bhAti akAraNakam - ... appears causelessly,
brahma - the brahman.Immensity
sarga~AtmA api - CreationSelf even -
abudham prati -
tam prati eva ca -
bhAti - shines -
eva -
kArya-kAraNa-dRg-bhrama: - the Duty-Doer-Seer-illusion -
~sv.49 The ignorant think that Brahman shines or appears as this creation without a cause; and it is again the ignorant that are caught up in this cause-and-effect tangle or deluded notion that causality is inviolably real.
y50|o/
काकतालीय.वत् सर्गे स्थिते तु_आवृत्ति-वृत्तिवत् ।
इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियति: स्थिता ॥५०॥
kAkatAlIya.vat sarge sthite tu_AvRtti-vRttivat |
idam ittham idam na_ittham iti_iyam niyati: sthitA ||50||
.
kAkatAlIya.vat_x
sarge sthite tv_AvRtti-vRttivat x
idam ittham idam na_ittham x
iti_iyam niyati: sthitA - x
.
~vlm.50. The wise man however, seeing the sudden appearance of world before him, like the rotation of a wheel, considers its causes as such and such or this and that, as they have been determined by their preordained destiny.
~sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
z51|o/
स-कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
जाग्रत्-स्वप्न-दृश:_न_इह सम्भवन्ति_अपकारणा: ॥५१॥
sa-kAraNatvam bhAvAnAm avazyam bhAvini krame |
jAgrat-svapna-dRza:_na_iha sambhavanti_apakAraNA: ||51||
.
*jd.51 -
sa-kAraNatvam bhAvAnAmavazyam-bhAvini krame - x =
jAgrat-svapna-dRzo neha sambhavanti_apakAraNA: - x.
~vlm.51. So all existent bodies have their special causes, in their primordial destiny, which determines their subsequent lots in endless succession. Hence the occurrences, of our waking state, resembling the visions in our dream, are never without their antecedent causes.
~sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
x52|o/
यथा स्वप्ने_अखिलाम् अम्बु-संक्षोभात्_प्रलय-भ्रम: ।
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥५२॥
yathA svapne_akhilAm ambu-saMkSobhAt_pralaya-bhrama: |
dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||52||
.
yathA svapne - as in sleep -
akhilAm -
ambu-saMkSobhAt -
pralaya-bhrama: -
dRzyate - sees -
kAraNam tatra - the Cause there -
zrUyatAm anubhUyatAm -
~vlm.52. Thus when I dreamt the erroneous dream of the destruction of the world, caused by concussion of the elements and waters I had its cause inbred in me, in my reminiscence of the great deluge I had heard of in traditional narration.
~sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
yz53|o/
सर्व-वस्तुषु कचन्ति सर्वदा
sarva-vastuSu kacanti sarvadA
युक्तय: स्फटिक-शुक्तय:_यथा ।
yuktaya: sphaTika-zuktaya:_yathA |
भावन~अनुभव* एव स* स्वयम्
bhAvana~anubhava* eva sa* svayam
शक्तिमान्_जयति जीवित~आत्मक: ॥५३॥
zaktimAn_jayati jIvita~Atmaka: ||53||
.
sarva-vastuSu – in all substances =
kacanti – they shine =
sarvadA – always =
yuktaya: - x =
sphaTika-zuktaya: - x =
yathA – as =
bhAvana~anubhava – in feeling-experience =
eva sa* svayam – only he himself =
zaktiman - powerful =
jayati – winning.as =
jIvita~Atmaka: - a lived-Selfling.
~vlm.53. In this manner we see the reflexions of almighty power in all things that come under own reflection (or observation), just as we see the crystals and shell-fishes shining with their intrinsical brightness. May this Omnipotent power that is ever-living soul of souls, and known to us in our imperfect notion of him, be glorified for ever and ever.
~sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
oॐm
DAILY READINGS wd 13September
fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32
fm6050 2.sp13..14 The 8.fold Traveler .z39
fm7144 3.sp12..13 Consciousness & Destiny .z53
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https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.१४४
मुनि:_उवाच ।
सर्वथा_अ.भाव-भावेषु स्वप्न-संवेदन~आत्मसु ।
नित्य~अ.प्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥१॥
खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
विपर्यस्यति_अ.विरतम् अ.बोधात्_लक्ष्यते स्थिरम् ॥०२॥
यत्_यथा पुर-संस्थानम् चिरै:_एति तत्_अन्यताम् ।
जगत्_अपि_एवम् अनिशम् वार्य~आवर्त=विवर्तवत् ॥०३॥
भूमि~अम्बु~अम्बर-शैल=आदि भवति_अ.सत्_इदम् क्षणात् ।
तस्मिन्*_एव क्षण~उदन्तै:_युग-कल्प~आभिधा: कृता: ॥०४॥
जगत् स्वप्न* इव_अशेषम् असत्_अपि_अनुभूयते ।
यत्र_अस्ति चेत् तत्_निशेषम् चित्_एव_इत्थम् कचति_अलम् ॥०५॥
यथा_इदम् नो जगत् तद्वत्**शतानाम् खे शतानि हि ।
नृणाम् पश्यन्तु तेषाम् तु न_अन्योन्यम् अनुभूतय: ॥०६॥
सर:~अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
न ते_अन्योन्यम् विदन्ति_अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥०७॥
यथा जन.शत-स्वप्न-नगराणि_एक-मन्दिरे ।
तथा जगन्ति खे भान्ति खानि न.उ सन्ति_असन्ति खे ॥०८॥
कचन्ति नृ.शत-स्वाप्न.पुराणि_एक.गृहे यथा ।
न च नाम कचन्ति_एवम् सन्ति_असन्ति जगन्ति खे ॥०९॥
चित्=चमत्कार-मात्रम् स्वम् स्व.आत्म~अङ्गम् दृश्यम् अद्वयम् ।
स.रूपम् एव नीरूपम् स.कारणम् अ.कारणम् ॥१०॥
दधत्या:_चित्-स्व.भावाया: संस्कार~आदि=अभिधा: कृता: ।
प्रतिमाया: प्रभाविन्या: न संस्कार~आदय: पृथक् ॥११॥
अ.पूर्वत्वात् स्मृति: स्वप्न: संकल्प~अर्थ=अनुभूतिषु ।
स्व.मृति-अनुभवात्_या:_तु दृष्टार्थ-सदृशीषु च ॥१२॥
इदम् सर्ग.आत्म सर्ग~आदौ प्रतिमा_इव विजृम्भते ।
चित्_भा-मात्र=आत्मिका स्वस्था न_अन्यत्_नाम_उपपद्यते ॥१३॥
ब्रह्मैव भाति जगत्_इति_उक्तम् उक्त्या_अनया भवेत् ।
न च भातम् नवम् तत्_च ब्रह्मैव_इदम् अत: स्थितम् ॥१४॥
कारणम् कार्यम् इति_उक्त: स* पूर्व: स* विशिष्यते ।
संस्कार* इति तेन_एष* संस्कार: कृति:_उच्यते ॥१५॥
तत् स्वप्न.आदौ_अ.पूर्व:_अर्थे दृष्टान्त* इति भाति य: ।
स-संस्कार.आदि-नाम~उक्त:_न बाह्य:_अर्थ:_अस्ति चेतसि ॥१६॥
वस्तु दृष्टम् न दृष्टम् च सत्_च_आस्ते चेतना_इव खे ।
स्व.भावात्_भाति ख~आत्मा_अपि दृष्टवत्_च_अतिजृम्भते ॥१७॥
वेदान्त~अर्थ~आत्मकम् पूर्व-सर्ग~अ.भावम् प्रवर्तते ।
ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥१८॥
स्वप्ने तु जाग्रत्-संस्कारो_य:_तत्.जाग्रत्-कृतम् नवम् ।
अजाग्रत्~जाग्रत्~आभासम् कृतम्_इति_एव तत्.विद: ॥१९॥
तत:_वायौ_इव_अ.स्पन्दा:_चित्ते भावा: स्थिता: स्वत: ।
ते स्वत: सम्.प्रवर्तन्ते का_अत्र संस्कार-कर्तृता ॥२०॥
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष~आट्म तिष्ठति ।
पुन:_लक्षात्_यत: स्वप्न* एकम् आस्ते सुषुप्तकम् ॥२१॥
चित्.व्योम्नि स्वप्न-संवित्ति:_या सा_एव जगत्_उच्यते ।
सुषुप्तम् प्रलय: प्रोक्त:_तस्मात्_न्याय:_अयम् एव सन् ॥२२॥
एकम् एव चित्_आकाशम् स~आकारत्वम् अन्-एककम् ।
स्वरूपम् अजहत्_धत्ते यत् स्वप्न* इव तत्_जगत् ॥२३॥
एवम् चित्.परमाणु-अन्तर्-जगत्_भावम् इदम् स्थितम् ।
तत्_अनन्य~आत्म च_आभोगि स्वप्न~आदर्श-तलेषु_इव ॥२४॥
चित्.व्योम संविन्.मात्रम् यत्_परमाणुवत्_आततम् ।
अन्=आदि.मध्य.पर्यन्तम् तदेव जगत्_उच्यते ॥२५॥
तस्मात्_यत्र चित्.आकाशम् अनन्तम् सततम् स्थितम् ।
तत्र_अस्ति_इति जगत्.भानम् तत्_अङ्गानानि_अ.रूपि यत् ॥२६॥
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
इति न्यायात्_जगत्_याति परमाणु~उदरे_अपि_अजम् ॥२७॥
तस्मात्_अहम् पराणु~आत्मा समस्त-जगत्_आकृति: ।
सर्वत्र_एव च तिष्ठामि परमाणु~उदरे_अपि च ॥२८॥
चिन्मात्र-परमाणु: सत्_जगत्_आत्मा_अपि_अयम् नभ: ।
यत्र तिष्ठामि_अहम् तत्र पश्यामि भुवन.त्रयम् ॥२९॥
अहम् चित्-परमाणु~आत्मा तेन चित्-परमाणुना ।
एकताम् आगत:_वारि वारिणा_इव तत्.ईक्षणात् ॥३०॥
तत्_ओज: सम्प्रविश्य_अहम् स्थित:_तत्_अनुभूतिवत् ।
अन्तस्थ-त्रिजगत्_रूप:_यथा_अब्जे बीजम् अङ्कुरे ॥३१॥
तत्र मे त्रिजगत्-रुपम् अन्त: कचितम् आत्मनि ।
तथा तत्_न तु तत्_वाह्ये विद्यते केन.चित्_क्व.चित् ॥३२॥
यत्र.यत्र यदा भाति स्वप्ने जाग्रत्_इति_इह वा ।
स-बाह्य~अभ्यन्तरम् दृश्यम् निजम् चित्_भानम् एव तत् ॥३३॥
भाति स्वप्ने यदा जन्तो:_जगत्_आनन्दम् आततम् ।
चित्_अणो:_एव तत्_भानम् आत्मन:_तत्.पद~आत्मना ॥३४॥
अ.कारणम् चेद्_दृश्यम् तत्_कथम् एतत्_प्रसिध्यति ।
स.कारणम् चेद्_दृश्यम् तत् स्वप्ने सर्ग.आदि-धी: कुत: ॥३५॥
अ.कारणक* एव_अयम् सर्ग* आदौ प्रवर्तते ।
समस्त-कारण~अ.भावात्_यत: सर्ग.आत्म-चित्.नभ: ॥३६॥
अ.कारणानाम् भावानाम् अत्यन्त~अ.सम्भवात्_इह ।
क्वचित् स.प्रतिघ: सर्ग: न सम्भवति क:चन ॥३७॥
ब्रह्म_इदम् इत्थम् आभाति भास्वरम् चित्-स्वभावत: ।
सर्ग.आदि-शब्द-पर्यायम् आदि.अन्त-परिवर्जितम् ॥३८॥
इति_अकारणके सर्गे कचति ब्रह्म-रूपिणि ।
परस्य_अवयव~आभास:_नित्य~आत्मा-अवयव~आत्मना ॥३९॥
अ-नानात्वे_अपि नानात्वे ब्रह्मणि_अ-ब्रह्म.रूपिणि ।
अन्.आकारे_अपि स.आकारे कचति_अ-प्रतिघम् प्रति ॥४०॥
तत्_ब्रह्म_एव निराकारम् चित्_रूपत्वात् स्फुरत्_वपु: ।
स~आकारम् इव भात~आत्म भूत्वा स्थावर.जंगमम् ॥४१॥
देव.ऋषि-मुनि-भा.रूपम् करोति नियतिम् क्रमात् ।
विधीन्_च प्रतिबोधान्_च देश-काल-क्रिया.आदिकान् ॥४२॥
भाव~अ.भाव-ग्रह~उत्सर्ग-स्थूल-सूक्ष्म-चर.अचरा: ।
अर्था* व्यभिचरन्ति_एते नियति:_न_अखिला:_तत: ॥४३॥
तत: प्रभृति भावानाम् स.कारणकताम् विना ।
स~एकतात्_इव तैलानाम् न सम्भवति सम्भव: ॥४४॥
नियति:_नायक:_चैव ब्रह्मत:_च_अङ्गम् आत्मना ।
स्व.अङ्गेन संयमयति करेण_इव निजम् करम् ॥४५॥
अ.बुद्धि-पूर्वम् च_अन्.इच्छम् एवम् एव प्रवर्तते ।
काकतालीय.वत्-स्पन्दात्_आवर्ता* इव वारिणि ॥४६॥
संनिवेश:_हि नियति:_ताम् विना प्रतिघ~उदयम् ।
ब्रह्म स्थातुम् न शक्नोति तत्_च सर्व.आत्मता~अक्षयम् ॥४७॥
एवम् स-कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
यस्य सर्गे यत: कालात् तत: प्रभृति तम् प्रति ॥४८॥
भाति_अ.कारणकम् ब्रह्म सर्ग.आत्मा_अपि_अबुधम् प्रति ।
तम् प्रति_एव च भाति_एव कार्य.कारण-दृक्~भ्रम: ॥४९॥
काकतालीय.वत् सर्गे स्थिते तु_आवृत्ति-वृत्तिवत् ।
इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियति: स्थिता ॥५०॥
स-कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
जाग्रत्-स्वप्न-दृश:_न_इह सम्भवन्ति_अपकारणा: ॥५१॥
यथा स्वप्ने_अखिलाम् अम्बु-संक्षोभात्_प्रलय-भ्रम: ।
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥५२॥
सर्व-वस्तुषु कचन्ति सर्वदा
युक्तय: स्फटिक-शुक्तय:_यथा ।
भावन~अनुभव* एव स* स्वयम्
शक्तिमान्_जयति जीवित~आत्मक: ॥५३॥
॥
७१४५
fm7145 3.sp14..15 VISIONS .z77
https://www.dropbox.com/s/06zuadbzwxfiqin/fm7145%203.sp14..15%20VISIONS%20.z77.docx?dl=0
+++
FM.Canto 7.144
The muni said—
7.144.1 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 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53
||
.z53
11|16|09|14|13|13|11|12|26|15|16|17|20|*18|19|29|*25|**20|21|22|23|24|25|26|27|23|28|29|30|35|31|38|40|40|39|*33|39|34|35|36|37|38|39|40|4149|*42|43|22|44|47|45|46|47|04|48|49|50|27|51|52|53|26|*01|02 03|05|13|*06|07 08 09|21|10|42|42|23|22|04|29|50|42|21|11|42|*12|21|*13|*14|15|16|28|*27|*17|18|19|20|21|25|10|24|14|27|29|25|26|28|30|31|33|39|*34|35|36|43|*37|38|39|40|41|42|43|44|45|46|49|47|50|48|14|51|05|52|*05|52|01|*05|*53|*01|02|03|04|05|11|*06|07|08|10|
Jiva Das
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7144 CONSCIOUSNESS & DESTINY 3.SP12..13 .z53
FM.7.144 CONSCIOUSNESS & DESTINY 3.SP12..13
मुनिः_उवाच ।
munir uvAca |
सर्वथा_अभाव-भावेषु स्वप्न.संवेदन.आत्मसु ।
sarvathA_abhAva.bhAveSu svapna.saMvedana.Atmasu |
नित्य.अप्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥७।१४४।१॥
nitya.a.pratigha.rUpeSu kim baddham kim vimucyate ||7|144|1||
खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
विपर्यस्यत्य् अविरतम् अबोधाद् लक्ष्यते स्थिरम् ॥७।१४४।२॥
viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||7|144|2||
यद् यथा पुर.संस्थानम् चिरैर् एति तद् अन्यताम् ।
yat_yathA pura.saMsthAnam cirai:_eti tat_anyatAm |
जगद् अप्य् एवम् अनिशम् वार्य.आवर्त=विवर्तवत् ॥७।१४४।३॥
jagat_api_evam anizam vArya.Avarta=vivartavat ||7|144|3||
भूम्य्.अम्ब्व्.अम्बर-शैल=आदि भवत्य् असद् इदम् क्षणात् ।
bhUmi.ambu.ambara.zaila=Adi bhavati_a.sat_idam kSaNAt |
तस्मिन्न् एव क्षण.उदन्तैर् युग-कल्प.आभिधाः कृताः ॥७।१४४।४॥
tasmin*_eva kSaNa.udantai:_yuga.kalpa.AbhidhA: kRtA: ||7|144|4||
जगत् स्वप्न* इव_अशेषम् असद् अप्य् अनुभूयते ।
jagat svapna* iva_azeSam asat_api_anubhUyate |
यत्र_अस्ति चेत् तन् निशेषम् चिद् एव_इत्थम् कचत्य् अलम् ॥७।१४४।५॥
yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||7|144|5||
यथा_इदम् नो जगत् तद्वच्*छतानाम् खे शतानि हि ।
yathA_idam no jagat tadvat*zatAnAm khe zatAni hi |
नृणाम् पश्यन्तु तेषाम् तु नान्योन्यम् अनुभूतयः ॥७।१४४।६॥
nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||7|144|6||
सर:.अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
sara:.abdhi-kUpa.bhekhAnAm dRSTA: pratyekam Aspade |
न ते ऽन्योन्यम् विदन्त्य् अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥७।१४४।७॥
na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||7|144|7||
यथा जन.शत-स्वप्न-नगराण्य् एक-मन्दिरे ।
yathA jana.zata.svapna.nagarANi_eka.mandire |
तथा जगन्ति खे भान्ति खानि नो सन्त्य् असन्ति खे ॥७।१४४।८॥
tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||7|144|8||
कचन्ति नृ.शत-स्वाप्न.पुराण्य् एक.गृहे यथा ।
kacanti nR.zata.svApna.purANi_eka.gRhe yathA |
न च नाम कचन्त्य् एवम् सन्त्य् असन्ति जगन्ति खे ॥७।१४४।९॥
na ca nAma kacanti_evam santi_asanti jaganti khe ||7|144|9||
चिच्.चमत्कार-मात्रम् स्वम् स्व.आत्म.अङ्गम् दृश्यम् अद्वयम् ।
cit=camatkAra.mAtram svam sva.Atma.aGgam dRzyam advayam |
स.रूपम् एव नीरूपम् स.कारणम् अकारणम् ॥७।१४४।१०॥
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||7|144|10||
दधत्याश् चित्.स्व.भावायाः संस्कार.आद्य्=अभिधाः कृताः ।
dadhatyA:_cit.sva.bhAvAyA: saMskAra.Adi=abhidhA: kRtA: |
प्रतिमायाः प्रभाविन्याः न संस्कार.आदयः पृथक् ॥७।१४४।११॥
pratimAyA: prabhAvinyA: na saMskAra.Adaya: pRthak ||7|144|11||
अ.पूर्वत्वात् स्मृतिः स्वप्न: संकल्प.अर्थ=अनुभूतिषु ।
a.pUrvatvAt smRti: svapna: saMkalpa.artha=anubhUtiSu |
स्व.मृति-अनुभवाद् यास् तु दृष्टार्थ-सदृशीषु च ॥७।१४४।१२॥
sva.mRti-anubhavAt_yA:_tu dRSTArtha.sadRzISu ca ||7|144|12||
इदम् सर्ग.आत्म सर्ग.आदौ प्रतिमा_इव विजृम्भते ।
idam sarga.Atma sarga.Adau pratimA_iva vijRmbhate |
चिद् भा-मात्र=आत्मिका स्वस्था न_अन्यन् नाम_उपपद्यते ॥७।१४४।१३॥
cit_bhA-mAtra=AtmikA svasthA na_anyat_nAma_upapadyate ||7|144|13||
ब्रह्मैव भाति जगद् इत्य् उक्तम् उक्त्या_अनया भवेत् ।
brahmaiva bhAti jagat_iti_uktam uktyA_anayA bhavet |
न च भातम् नवम् तच् च ब्रह्मैव_इदम् अतः स्थितम् ॥७।१४४।१४॥
na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam ||7|144|14||
कारणम् कार्यम् इत्य् उक्त: स* पूर्व: स* विशिष्यते ।
kAraNam kAryam iti_ukta: sa* pUrva: sa* viziSyate |
संस्कार* इति तेन_एष* संस्कार: कृतिर् उच्यते ॥७।१४४।१५॥
saMskAra* iti tena_eSa* saMskAra: kRti:_ucyate ||7|144|15||
तत् स्वप्न.आदाव् अपूर्वो ऽर्थे दृष्टान्त* इति भाति यः ।
at svapna.Adau_a.pUrva:_arthe dRSTAnta* iti bhAti ya: |
स.संस्कार.आदि-नाम.उक्तो न बाह्यो ऽथो ऽस्ति चेतसि ॥७।१४४।१६॥
tsa.saMskAra.Adi-nAma.ukta:_na bAhya:_artha:_asti cetasi ||7|144|16||
वस्तु दृष्टम् न दृष्टम् च सच् च_आस्ते चेतना_इव खे ।
vastu dRSTam na dRSTam ca sat_ca_Aste cetanA_iva khe |
स्व.भावाद् भाति ख.आत्मा_अपि दृष्टवच् च_अतिजृम्भते ॥७।१४४।१७॥
sva.bhAvAt_bhAti kha.AtmA_api dRSTavat_ca_atijRmbhate ||7|144|17||
वेदान्त.अर्थ.आत्मकम् पूर्व-सर्ग.अभावम् प्रवर्तते ।
vedAnta.artha.Atmakam pUrva.sarga.abhAvam pravartate |
ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥७।१४४।१८॥
tato vedya.vyavasthA jJai: kriyate sva.artha.siddhaye ||7|144|18||
स्वप्ने तु जाग्रत्.संस्कारो यस् तज्.जाग्रत्.कृतम् नवम् ।
svapne tu jAgrat.saMskAro_ya:_tat.jAgrat.kRtam navam |
अजाग्रज्.जाग्रद्.आभासम् कृतम्_इत्य् एव तद्.विदः ॥७।१४४।१९॥
ajAgrat.jAgrat.AbhAsam kRtam_iti_eva tat.vida: ||7|144|19||
ततो वायाव् इव_अस्पन्दाश् चित्ते भावाः स्थिताः स्वतः ।
tata:_vAyau_iva_a.spandA:_citte bhAvA: sthitA: svata: |
ते स्वतः सम्.प्रवर्तन्ते का_अत्र संस्कार-कर्तृता ॥७।१४४।२०॥
te svata: sam.pravartante kA_atra saMskAra.kartRtA ||7|144|20||
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष.आट्म तिष्ठति ।
ekam tathA ca cin.mAtram svapne lakSa.ATma tiSThati |
पुन:_लक्षाद् यतः स्वप्न* एकम् आस्ते सुषुप्तकम् ॥७।१४४।२१॥
puna:_lakSAt_yata: svapna* ekam Aste suSuptakam ||7|144|21||
चिद्.व्योम्नि स्वप्न.संवित्तिर् या सा_एव जगद् उच्यते ।
cit.vyomni svapna.saMvitti:_yA sA_eva jagat_ucyate |
सुषुप्तम् प्रलयः प्रोक्तस् तस्मान् न्यायो ऽयम् एव सन् ॥७।१४४।२२॥
suSuptam pralaya: prokta:_tasmAt_nyAya:_ayam eva san ||7|144|22||
एकम् एव चिद् आकाशम् स.आकारत्वम् अन्-एककम् ।
ekam eva cit_AkAzam sa.AkAratvam an-ekakam |
स्वरूपम् अजहद् धत्ते यत् स्वप्न* इव तज् जगत् ॥७।१४४।२३॥
svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||7|144|23||
एवम् चित्.परमाण्व्.अन्तर्.जगद् भावम् इदम् स्थितम् ।
evam cit.paramANu-antar-jagat_bhAvam idam sthitam |
तद् अनन्य.आत्म च_आभोगि स्वप्न.आदर्श-तलेष्व् इव ॥७।१४४।२४॥
tat_ananya.Atma ca_Abhogi svapna.Adarza.taleSu_iva ||7|144|24||
चिद्.व्योम संविन्.मात्रम् यत् परमाणुवद् आततम् ।
cit.vyoma saMvin.mAtram yat paramANuvat_Atatam |
अन्=आदि.मध्य.पर्यन्तम् तदेव जगद् उच्यते ॥७।१४४।२५॥
an=Adi.madhya.paryantam tadeva jagat_ucyate ||7|144|25||
तस्माद् यत्र चिद्.आकाशम् अनन्तम् सततम् स्थितम् ।
tasmAt_yatra cit.AkAzam anantam satatam sthitam |
तत्र_अस्ति_इति जगद्.भानम् तद् अङ्गानान्य् अरूपि यत् ॥७।१४४।२६॥
tatra_asti_iti jagat.bhAnam tat_aGgAnAni_a.rUpi yat ||7|144|26||
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
इति न्यायाज् जगद् याति परमाणु.उदरे ऽप्य् अजम् ॥७।१४४।२७॥
iti nyAyAt_jagat_yAti paramANu.udare_api_ajam ||7|144|27||
तस्माद् अहम् पराण्व्.आत्मा समस्त-जगद् आकृतिः ।
tasmAt_aham parANu.AtmA samasta.jagat_AkRti: |
सर्वत्र_एव च तिष्ठामि परमाणु.उदरे ऽपि च ॥७।१४४।२८॥
sarvatra_eva ca tiSThAmi paramANu.udare_api ca ||7|144|28||
चिन्मात्र-परमाणु: सज् जगद् आत्मा_अप्य् अयम् नभः ।
cinmAtra.paramANu: sat_jagat_AtmA_api_ayam nabha: |
यत्र तिष्ठाम्य् अहम् तत्र पश्यामि भुवन.त्रयम् ॥७।१४४।२९॥
yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||7|144|29||
अहम् चित्.परमाण्व्.आत्मा तेन चित्.परमाणुना ।
aham cit.paramANu.AtmA tena cit.paramANunA |
एकताम् आगतो वारि वारिणा_इव तत्.ईक्षणात् ॥७।१४४।३०॥
ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||7|144|30||
तद् ओजः सम्प्रविश्य_अहम् स्थितस् तद् अनुभूतिवत् ।
tat_oja: sampravizya_aham sthita:_tat_anubhUtivat |
अन्तस्थ-त्रिजगद् रूपो यथा_अब्जे बीजम् अङ्कुरे ॥७।१४४।३१॥
antastha.trijagat_rUpa:_yathA_abje bIjam aGkure ||7|144|31||
तत्र मे त्रिजगद्.रुपम् अन्त: कचितम् आत्मनि ।
tatra me trijagat.rupam anta: kacitam Atmani |
तथा तन् न तु तद् वाह्ये विद्यते केनचित् क्वचित् ॥७।१४४।३२॥
tathA tat_na tu tat_vAhye vidyate kena.cit kva.cit ||7|144|32||
यत्र.यत्र यदा भाति स्वप्ने जाग्रद् इति_इह वा ।
yatra.yatra yadA bhAti svapne jAgrat_iti_iha vA |
स.बाह्य.अभ्यन्तरम् दृश्यम् निजम् चिद् भानम् एव तत् ॥७।१४४।३३॥
sa.bAhya.abhyantaram dRzyam nijam cit_bhAnam eva tat ||7|144|33||
भाति स्वप्ने यदा जन्तो:_जगद् आनन्दम् आततम् ।
bhAti svapne yadA janto:_jagat_Anandam Atatam |
चिद् अणोर् एव तद् भानम् आत्मन:_तत्.पद.आत्मना ॥७।१४४।३४॥
cit_aNo:_eva tat_bhAnam Atmana:_tat.pada.AtmanA ||7|144|34||
व्याध* उवाच ।
vyAdha * uvAca |
अ.कारणम् चेद्_दृश्यम् तत्_कथम् एतत्_प्रसिध्यति ।
a.kAraNam ced_dRzyam tat katham etat prasidhyati |
स.कारणम् चेद्_दृश्यम् तत् स्वप्ने सर्ग.आदि-धी: कुतः ॥७।१४४।३५॥
sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||7|144|35||
मुनिः_उवाच ।
munir uvAca |
अ.कारणक* एव_अयम् सर्ग* आदौ प्रवर्तते ।
a.kAraNaka* eva_ayam sarga* Adau pravartate |
समस्त-कारण.अभावाद् यतः सर्ग.आत्म-चित्.नभः ॥७।१४४।३६॥
samasta.kAraNa.a.bhAvAt_yata: sarga.Atma.cit.nabha: ||7|144|36||
अ.कारणानाम् भावानाम् अत्यन्त.असम्भवाद् इह ।
a.kAraNAnAm bhAvAnAm atyanta.a.sambhavAt_iha |
क्वचित् स.प्रतिघ: सर्गो न सम्भवति कश्चन ॥७।१४४।३७॥
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||7|144|37||
ब्रह्म_इदम् इत्थम् आभाति भास्वरम् चित्.स्वभावतः ।
brahma_idam ittham AbhAti bhAsvaram cit.svabhAvata: |
सर्ग.आदि-शब्द-पर्यायम् आदि.अन्त-परिवर्जितम् ॥७।१४४।३८॥
sarga.Adi-zabda.paryAyam Adi.anta.parivarjitam ||7|144|38||
इत्य् अकारणके सर्गे कचति ब्रह्म-रूपिणि ।
iti_akAraNake sarge kacati brahma.rUpiNi |
परस्य_अवयव.आभासो नित्य.आत्मा-अवयव.आत्मना ॥७।१४४।३९॥
parasya_avayava.AbhAsa:_nitya.AtmA-avayava.AtmanA ||7|144|39||
अ-नानात्वे ऽपि नानात्वे ब्रह्मण्य् अब्रह्म.रूपिणि ।
a.nAnAtve_api nAnAtve brahmaNi_a.brahma.rUpiNi |
अन्.आकारे ऽपि स.आकारे कचत्य् अ-प्रतिघम् प्रति ॥७।१४४।४०॥
an.AkAre_api sa.AkAre kacati_a.pratigham prati ||7|144|40||
तद् ब्रह्म_एव निराकारम् चिद् रूपत्वात् स्फुरद् वपुः ।
tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: |
स.आकारम् इव भात.आत्म भूत्वा स्थावर.जंगमम् ॥७।१४४।४१॥
sa.AkAram iva bhAta.Atma bhUtvA sthAvara.jaMgamam ||7|144|41||
देव.ऋषि-मुनि-भा.रूपम् करोति नियतिम् क्रमात् ।
deva.RSi-muni-bhA.rUpam karoti niyatim kramAt |
विधींश् च प्रतिबोधांश् च देश-काल-क्रिया.आदिकान् ॥७।१४४।४२॥
vidhIn_ca pratibodhAn_ca deza.kAla.kriyA.AdikAn ||7|144|42||
भाव.अभाव-ग्रह.उत्सर्ग-स्थूल-सूक्ष्म-चर.अचराः ।
bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: |
अर्था* व्यभिचरन्त्य् एते नियतिर् न_अखिलास् ततः ॥७।१४४।४३॥
arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||7|144|43||
ततः प्रभृति भावानाम् स.कारणकताम् विना ।
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
स.एकताद् इव तैलानाम् न सम्भवति सम्भवः ॥७।१४४।४४॥
sa.ekatAt_iva tailAnAm na sambhavati sambhava: ||7|144|44||
नियतिर् नायकश् चैव ब्रह्मतश् च_अङ्गम् आत्मना ।
niyati:_nAyaka:_caiva brahmata:_ca_aGgam AtmanA |
स्व.अङ्गेन संयमयति करेण_इव निजम् करम् ॥७।१४४।४५॥
sva.aGgena saMyamayati kareNa_iva nijam karam ||7|144|45||
अ.बुद्धि-पूर्वम् च_अन्.इच्छम् एवम् एव प्रवर्तते ।
a.buddhi-pUrvam ca_an.iccham evam eva pravartate |
काकतालीय.वत्.स्पन्दाद् आवर्ता* इव वारिणि ॥७।१४४।४६॥
kAkatAlIya.vat.spandAt_AvartA* iva vAriNi ||7|144|46||
एवम् स.कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
evam sa.kAraNam sarvam sarvadA dRzya.maNDalam |
यस्य सर्गे यतः कालात् ततः प्रभृति तम् प्रति ॥७।१४४।४८॥
yasya sarge yata: kAlAt tata: prabhRti tam prati ||7|144|48||
भात्य् अकारणकम् ब्रह्म सर्ग.आत्मा_अप्य् अबुधम् प्रति ।
bhAti_a.kAraNakam brahma sarga.AtmA_api_abudham prati |
तम् प्रत्य् एव च भात्य् एव कार्य.कारण-दृक्.भ्रमः ॥७।१४४।४९॥
tam prati_eva ca bhAti_eva kArya.kAraNa.dRk.bhrama: ||7|144|49||
काकतालीय.वत् सर्गे स्थिते त्व् आवृत्ति-वृत्तिवत् ।
kAkatAlIya.vat sarge sthite tu_AvRtti-vRttivat |
इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियतिः स्थिता ॥७।१४४।५०॥
idam ittham idam na_ittham iti_iyam niyati: sthitA ||7|144|50||
स.कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
sa.kAraNatvam bhAvAnAm avazyam bhAvini krame |
जाग्रत्.स्वप्न-दृशो न_इह सम्भवन्त्य् अपकारणा: ॥७।१४४।५१॥
jAgrat.svapna.dRza:_na_iha sambhavanti_apakAraNA: ||7|144|51||
यथा स्वप्ने_अखिलाम् अम्बु.संक्षोभात्_प्रलय-भ्रमः ।
yathA svapne_akhilAm ambu.saMkSobhAt pralaya.bhrama: |
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥७।१४४।५२॥
dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||7|144|52||
सर्व-वस्तुषु कचन्ति सर्वदा
sarva.vastuSu kacanti sarvadA
युक्तयः स्फटिक-शुक्तयः_यथा ।
yuktaya: sphaTika.zuktaya:_yathA |
भावन.अनुभव* एव स* स्वयम्
bhAvana.anubhava* eva sa* svayam
शक्तिमान्_जयति जीवित.आत्मकः ॥७।१४४।५३॥
zaktimAn_jayati jIvita.Atmaka: ||7|144|53||
+++
oॐm
FM.7.144
CONSCIOUSNESS & DESTINY
THE MUNI said—
सर्वथा_अभाव-भावेषु स्वप्न.संवेदन.आत्मसु ।
sarvathA_abhAva.bhAveSu svapna.saMvedana.Atmasu |
नित्य.अप्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥७।१४४।१॥
nitya.a.pratigha.rUpeSu kim baddham kim vimucyate ||7|144|1||
.
Let it become or not.become
in the dream.impressions of separate selfs in ever.conflicting forms
what is bound?
what is liberated?
.
sarvathA abhAva=bhAveSu – when everyhow becoming or not.becoming = svapna.saMvedana=Atmasu – in the dream.impressions of selfs = nitya.a.pratigha=rUpeSu – of ever.conflicting forms = kim baddham - what is bound? = kim vimucyate – what is liberated?
.
##han > #pratihan > #pratigha: = hindrance , obstruction , resistance , opposition (cf. %{a-p-}) ; struggling against (comp.) Car. ; anger , wrath , enmity Mcar. Lalit. (one of the 6 evil passions Dharmas. 67) ; = %{mUrchA} L. ; combat , fighting W. ; an enemy ib. ; opposition , contradiction L.
*vlm.1 The sage continued:—The visible world is being a something in nothing an entity based upon non- entity (i. e. a substance based upon the intellect), resembles our consciousness of things seen in our dream only. And as all things are eternally situated in the Divine Mind, there can be no meaning in our being bound to or liberated from them.
.
खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
विपर्यस्यत्य् अविरतम् अबोधाद् लक्ष्यते स्थिरम् ॥७।१४४।२॥
viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||7|144|2||
.
When Ur kha*Sky is the manifestation of some points.of.view –
those views are the world
differing constantly (becuz.of non.Realization), but appearing stable.
.
*jd. "Ur" = "your" in the general sense: "U" is anyone who reads the word.
Among the many terms commonly Englished as "space" is <kha>:
##khan - to dig, to CHANnel < *kha.m - a hollow space • interior, personal *kha space (that may be glad or sad, su.kha-du:.kha, good.space or bad; there are five such spaces for the five sense-organs < #sarva-bhUta.Atma=bhUtatvAt sarva-gatvAn mahAkRti: | yAni tasya_anuSaktAni paJca khAni indriyANy alam, FM.7.80.21. it is personal *AkAza •• Like all "space" words, it often indicates "sky "- as in *kha-ga, the sky-faring bird • the sky is Earth's personal *kha space < #kham - "So says the Sruti - etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa-pRthivI &c." VLM on FM.3.1.14.
##as < #paryas < #viparyas < *viparyAsa: - overturning, overthrow, upsetting (of a car) • transposition, transportation • lapse (of time) • change, interchange • reverse, contrariety, opposition • error, mistake, delusion, imagining what is unreal or false to be real or true • viparyAsopamA -upamA f - an inverted comparison (in which the relation between the *upamAna and *upameya is inverted) - viparyAsam ind - alternately. *FM.1.28.26
##dRz > *dRSTI = f. seeing, looking at (gen.); viewing, beholding (lit. & fig.); sense or power of sight; look, glance; eye
##bhAs > *bhAs = n. an image, reflection shadow
.
*vlm.2. These worlds that appear to rove before us, are seen as the mites flying about in the solar rays; (or as the bright circlets seeming to swim before our closed eyes); they are but evanescent phantoms in the air, and appearing as stable bodies in the minds of the ignorant.
*sv. The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
.
khe – In our kha.Sky = dRSTi.bhAsAm sphuraNam yAdRzam - in the manner of emanating = tAdRzam jagat - thatever is the world = viparyasyati aviratam abodhAt – differing constantly becuz.of non.Realization, lakSyate sthiram – but appearing stable.
यद् यथा पुर.संस्थानम् चिरैर् एति तद् अन्यताम् ।
yat_yathA pura.saMsthAnam cirai:_eti tat_anyatAm |
जगद् अप्य् एवम् अनिशम् वार्य.आवर्त=विवर्तवत् ॥७।१४४।३॥
jagat_api_evam anizam vArya.Avarta=vivartavat ||7|144|3||
.
What seems as.if established before us
after some long.while going.to otherness,
the world yet constantly transforms
like water whirling in a pool
.
*vlm.3. Whatever is seen to be placed before us in any form or state, is soon found to change its mode and manner before us; so likewise is the changeful state of all things herein, that are continually rotating like the waters in a whirlpool.
.
*vArya - watery, aquatic // to be warded.off or prevented or checked or impeded +
##vR < #AvR < *Avarta: - turning, revolving • gulf, whirlpool • deliberation, revolving (in the mind) • a crowded place • whirl, vortex (lit. & fig.); whirling, revolving, surging • turning, whirling, curling - FM.1.25.09-21 +
##vR > #vivR > *vivarta: - turning.round, rolling.on, moving.about mcar •• changing from one state to another, transformation KSS • (in *vedAnta) as a serpent (*sarpa) is a *vivarta of a rope (rajju), so is the world a *vivarta of the real entity, the *brahman.Immensity, and the illusion is removed by rational knowledge (vidyA) • error, illusion, unreality (caused by *avidyA, "ignorance", and removed by *vidyA, "true knowledge) vedAntas •-• vivarta.vAda: - a method of asserting the *vedAnta doctrine (maintaining the development of the Universe from *brahmA as the sole real entity, the phenomenal world being held to be a mere illusion or *mAyA • compare *pariNAma-vAda) madhus •• *vivarta: - "The term <*vivarta< used by *bhavabhUti is found neither in the Upanishads nor in BG. *gauDapAda has not used it. *bhavabhUti could not have learned it from *zaGkara who came after him. It is a term used in *yoga.vAsiSTha and in *vAkyapadIya of *bhartRhari.. The belief [that yv.FM precedes *zaGkara and *gauDapAda] is very much strengthened by a comparative study of yv.FM with *vAkyapadIya and *vairAgya-zataka of *bhartRhari. There are some verses common to them (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main reason why we hold that yv.FM is prior to *bhartRhari is that the doctrine of *zabdabrahma which is the main theme of B's *vAkyapadIya is unknown to yv/FM. It is a doctrine which should have been mentioned in yv.FM at many places, had its author been acquainted with it. "- Atreya, vwv. p.10.
yat – what = yathA – as = pura.saMsthAna.m established before us cirais for long times eti.going.to tad – that anyatA.otherness.m =
The jagat.world api.even/tho evam.so anizam.constantly vArya.Avarta.vivarta.vat
transforming like water whirling in a pool
भूम्य्.अम्ब्व्.अम्बर-शैल=आदि भवत्य् असद् इदम् क्षणात् ।
bhUmi.ambu.ambara.zaila=Adi bhavati_a.sat_idam kSaNAt |
तस्मिन्न् एव क्षण.उदन्तैर् युग-कल्प.आभिधाः कृताः ॥७।१४४।४॥
tasmin*_eva kSaNa.udantai:_yuga.kalpa.AbhidhA: kRtA: ||7|144|4||
.
Earth, water, the sky, stone, &.so.on = bhavati.becoming this unreality at.once = there eva.indeed with kSaNa.instant.udanta.overflowing.s.i: yuga.Age.kalpa.age=AbhidhA = name/appellation.a: kRta.made/done.a: called Ages and Epochs
.
bhUmi.earth/ground-ambu.water-ambara.sky.zaila.stone/rocky=&c =
bhavati.becoming/es asat idam kSaNAt – becoming unreal This instantly =
tasmin.there eva.indeed with/by kSaNa.instant.udanta.overflowing.s.i: yuga.Age.kalpa.age=abhidhA / *AbhidhA = name/appellation.a: kRta.made/done.a:
.
*abhidhA / *AbhidhA = name/appellation
udanta.s.i: yuga.kalpa=Abhidha.a: kRta.a:
.
*vlm.4. The earth, air, water &c., are the materials that combine to form frail bodies, that are doomed to decay and dissolve in a short time; and yet they are computed by the ignorant to last for ages—as yugas & kalpas. (Everything is changing and nothing lasting).
*sv. The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
जगत् स्वप्न* इव_अशेषम् असद् अप्य् अनुभूयते ।
jagat svapna* iva_azeSam asat_api_anubhUyate |
यत्र_अस्ति चेत् तन् निशेषम् चिद् एव_इत्थम् कचत्य् अलम् ॥७।१४४।५॥
yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||7|144|5||
.
jagat svapne iva - The world as-if in dream - azeSam asat api anubhUyate - though it is entirely not So, is experienced =
yatra_asti - where it is – cet.if tan.that.nizeSa.m cit eva ittham kacati_alam
.
*vlm.5. The world is a dream, and the totality of existence a mere nihility; and yet the notion of entity that we have of this nullity, is no other than a reflexion of the one Eternal Intellect.
*sv. The cloud-formations in the sky throw up ever-changing forms and patterns. Even so is the world-appearance ever changing. It seems to be stable and unchanging on account of ignorance.
यथा_इदम् नो जगत् तद्वच्*छतानाम् खे शतानि हि ।
yathA_idam no jagat tadvat*zatAnAm khe zatAni hi |
नृणाम् पश्यन्तु तेषाम् तु नान्योन्यम् अनुभूतयः ॥७।१४४।६॥
nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||7|144|6||
.
yathA_idam no jagat - na: / na.u – as this is not.at.all (is our) world
tadvat of zata.s.AnAm whin khe zata.Ani hi nRNAm.of.humans pazyantu teSAm tu
* nAnyonyam - nA_anyonya. mutual.m / na_anyonyam.mutually *
anubhUti.s.aya:
.
*sv.6 In this infinite space there are countless worlds even as we have our own world: one man's world is not experienced by another person.
*vlm.6. Like this solar world of ours, there are hundreds and thousand others to be seen in the skies; nor is it incredible that others have the like notions of other peoples.
~*anyonyam.mutually
सर:.अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
sara:.abdhi-kUpa.bhekhAnAm dRSTA: pratyekam Aspade |
न ते ऽन्योन्यम् विदन्त्य् अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥७।१४४।७॥
na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||7|144|7||
.
in a lakeful of oceancups of croaking toads, the sense-objects
sit each-by-each in its abode. They cannot tell the difference
between one.and.another. "Other"s are some sort of Destiny
.
sara:.abdhi-kUpa.bhekhAnAm dRSTA: pratyekam Aspade na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit -
.
सरस्.अब्धि-कूप-भेखानां - Of a lakeful of oceancups of croaking toads
दृष्ठाः - the seen.sense-object/sights
प्रत्येकम् आस्पदे - are each-by-each in its abode
न ते ऽन्यो.अन्यं विदन्ति - they do not know one.from.another
अन्याः दृश्य.आदि-नियतिं क्वचित् - Others are some order of Sight.Perception. -7-
*sv.7 The measure and the experience of frogs living in a well, lake and ocean are different from one another. They do not share one another's knowledge.
*vlm.7. We see the seas and lakes, teeming with living beings of various kinds, and find the pools and bogs full of frogs everywhere; but none of them know anything about the other reservoirs, nor of their inhabitants neither beside those of their own.
यथा जन.शत-स्वप्न-नगराण्य् एक-मन्दिरे ।
yathA jana.zata.svapna.nagarANi_eka.mandire |
तथा जगन्ति खे भान्ति खानि नो सन्त्य् असन्ति खे ॥७।१४४।८॥
tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||7|144|8||
.
yathA jana.zata=svapna.nagarANi - As a hundred people, in their Dream Cities,
eka.mandire - are in a single room
tathA jaganti khe bhAnti - thus the worlds appear in Kha Space
kha.local.space.s.Ani no.not.at.all santi.being/existing a.not.santi.being/existing whin kha.e
.
*vlm.8. As a hundred men sleeping in one and the same room; see as many air built castles differing from another in their dream; so there appear different worlds in the airy intellects of some, which are seen and unknown to others.
*sv.8-9 People sleeping in one house have different dreams in which they experience life in different worlds, as it were: even so, the people have different worlds in the same space, while some may not have.
कचन्ति नृ.शत-स्वाप्न.पुराण्य् एक.गृहे यथा ।
kacanti nR.zata.svApna.purANi_eka.gRhe yathA |
न च नाम कचन्त्य् एवम् सन्त्य् असन्ति जगन्ति खे ॥७।१४४।९॥
na ca nAma kacanti_evam santi_asanti jaganti khe ||7|144|9||
.
kacanti nR.zata.svApna.purANi_eka.gRhe yathA na ca nAma kacanti_evam santi_asanti jaganti khe
.
*vlm.9. As many aerial cities are seen, in the dreams of many men, sleeping together in the same room; so do these aerial worlds appear in empty sphere of our minds, and are said to be in being and not being in the same time: (i. e. being but a dream which is no-being or nothing).
*sv.8-9 People sleeping in one house have different dreams in which they experience life in different worlds, as it were: even so, the people have different worlds in the same space, while some may not have.
चिच्.चमत्कार-मात्रम् स्वम् स्व.आत्म.अङ्गम् दृश्यम् अद्वयम् ।
cit=camatkAra.mAtram svam sva.Atma.aGgam dRzyam advayam |
स.रूपम् एव नीरूपम् स.कारणम् अकारणम् ॥७।१४४।१०॥
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||7|144|10||
.
cit=camatkAra.mAtram – Consciousness in miraculous mode
svam sva.Atma.aGgam - Ur.own personal Body is
dRzyam advayam – a Percept without a second
sa.rUpam eva nIrUpam - with form tho without form
sa.kAraNam a.kAraNam – with cause without cause
.
*vlm.10. The sky is a miracle of the mind, and a phenomenon of itself; it is visible without its form, and appears as limited without its limitation, and as created without its creation. (vacuity being increate).
दधत्याश् चित्.स्व.भावायाः संस्कार.आद्य्=अभिधाः कृताः ।
dadhatyA:_cit.sva.bhAvAyA: saMskAra.Adi=abhidhA: kRtA: |
प्रतिमायाः प्रभाविन्याः न संस्कार.आदयः पृथक् ॥७।१४४।११॥
pratimAyA: prabhAvinyA: na saMskAra.Adaya: pRthak ||7|144|11||
.
dadhatyA:_cit.sva.bhAvAyA: saMskAra.Adi=abhidhA: kRtA: pratimAyA: prabhAvinyA:
na saMskAra.Adaya: pRthak
.
*vlm.11. The vacuum bearing the nature of the vacuous mind, is vainly styled the firm firmament; it presents to view the forms of fleeting objects in it, as the understanding represents its ideas and passing thoughts to our knowledge.
*sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
अ.पूर्वत्वात् स्मृतिः स्वप्न: संकल्प.अर्थ=अनुभूतिषु ।
a.pUrvatvAt smRti: svapna: saMkalpa.artha=anubhUtiSu |
स्व.मृति-अनुभवाद् यास् तु दृष्टार्थ-सदृशीषु च ॥७।१४४।१२॥
sva.mRti-anubhavAt_yA:_tu dRSTArtha.sadRzISu ca ||7|144|12||
.
a.pUrvatvAt smRti: svapna: saMkalpa.artha=anubhUtiSu sva.mRti-anubhavAt_yA:_tu dRSTArtha.sadRzISu ca
.
*vlm.12. The remembrance of a thing, is the cause of its dream by night, as the desire of something causes its conception in the mind; and as the apprehension of one's death, proceeds from his seeing in the instances of others.
*sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
इदम् सर्ग.आत्म सर्ग.आदौ प्रतिमा_इव विजृम्भते ।
idam sarga.Atma sarga.Adau pratimA_iva vijRmbhate |
चिद् भा-मात्र=आत्मिका स्वस्था न_अन्यन् नाम_उपपद्यते ॥७।१४४।१३॥
cit_bhA-mAtra=AtmikA svasthA na_anyat_nAma_upapadyate ||7|144|13||
.
idam sarga.Atma - This Creation.Self, the Sarga.Âtman
sarga.Adau pratimA iva - like an image of the Primal Sarga Creation
vijRmbhate
cit.bhA-mAtra.AtmikA
svasthA
na anyat nAma - not as "other"
upapadyate.is.attained/deserved
.
*vlm.13. In the beginning of creation, the world appears as an image in the mind; which is no other than a flash or reflexion of the Divine Intellect, and to which no other name than a rechauffe of the Divine Intellect, can be properly assigned.
*sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
ब्रह्मैव भाति जगद् इत्य् उक्तम् उक्त्या_अनया भवेत् ।
brahmaiva bhAti jagat_iti_uktam uktyA_anayA bhavet |
न च भातम् नवम् तच् च ब्रह्मैव_इदम् अतः स्थितम् ॥७।१४४।१४॥
na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam ||7|144|14||
.
brahmaiva bhAti jagat iti_uktam uktyA anayA bhavet na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam -
.
ब्रह्म / ब्रह्मा_एव भाति जगत् - "Only Brahman/Brahmâ projects the world" इति.उक्तम् उक्त्या अनया भवेत् - by this saying being so.said, it comes-to-be. - >bhU न च भातम् त्वं तच् च - But neither you nor That is a projection ब्रह्म/आ एव इदम् अतः स्थितम् - so this is situate only as Brahma/Brahman. -14-
*vlm.14. The saying that Brahma shines as the very world means to say that, he did not shine anew in the form of the world, but has this form eternally subsisting in his omniscience.
*sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
कारणम् कार्यम् इत्य् उक्त: स* पूर्व: स* विशिष्यते ।
kAraNam kAryam iti_ukta: sa* pUrva: sa* viziSyate |
संस्कार* इति तेन_एष* संस्कार: कृतिर् उच्यते ॥७।१४४।१५॥
saMskAra* iti tena_eSa* saMskAra: kRti:_ucyate ||7|144|15||
.
kAraNam kAryam - cause effect iti_ukta: - so said
sa: pUrva: - the Prior sa: viziSyate – the resulting
saMskAra iti tena eSa saMskAra: kRti:_ucyate
.
*vlm.15. It is said that the cause is (identic with) the effect, because the common cause of all, is specialized in its form of the effect; (i. e. the one becomes as many). The action which was confined in the cause at first, (as vegetation in the seed), becomes evolved in the germ of creation afterwards.
*sv.11-15 Consciousness has the faculty of holding on to something; a notion so held is known as *saMskAra. But when it is realised that the notion is only reflected in consciousness, it is seen that there is no *saMskAra independent of consciousness.
तत् स्वप्न.आदाव् अपूर्वो ऽर्थे दृष्टान्त* इति भाति यः ।
tat svapna.Adau_a.pUrva:_arthe dRSTAnta* iti bhAti ya: |
स.संस्कार.आदि-नाम.उक्तो न बाह्यो ऽथो ऽस्ति चेतसि ॥७।१४४।१६॥
sa.saMskAra.Adi-nAma.ukta:_na bAhya:_artha:_asti cetasi ||7|144|16||
.
tat svapna.Adau_a.pUrva:_arthe - that Dream-process without priority of sense dRSTAnta* iti bhAti ya: sa.saMskAra.Adi-nAma.ukta: na bAhya:_artha:_asti cetasi -
.
*vlm.16. When such things (or conditions) occur in the mind in dreams, as have not been seen or known before, they are called sanskáras or pristine impressions in the mind, (as our inward passions and feelings), and not the external objects of sense, which are not inbred in the mind,
*sv.16-17-18 16-18 In dream there is no previous memory but only the experience of the objects that are experienced for the time being....
वस्तु दृष्टम् न दृष्टम् च सच् च_आस्ते चेतना_इव खे ।
vastu dRSTam na dRSTam ca sat_ca_Aste cetanA_iva khe |
स्व.भावाद् भाति ख.आत्मा_अपि दृष्टवच् च_अतिजृम्भते ॥७।१४४।१७॥
sva.bhAvAt_bhAti kha.AtmA_api dRSTavat_ca_atijRmbhate ||7|144|17||
.
vastu dRSTam na dRSTam ca
sat_ca_Aste cetanA_iva khe - and BeingSo is like Affectation in Ur kha.Skyview +
svabhAvAt_bhAti
kha.AtmA_api
dRSTavat_ca_ati.jRmbhate
.
*vlm.17. These mental impressions or reminiscences, are perceptible to us in our dreaming and not in the waking state; and though they are unseen in our waking; yet they are not lost unto us so long as we retain those impressions in the mind. They naturally appear in the soul in dreaming, as the visibles appear to sight in the waking state.
*sv.16-17-18 16-18 ... That which existed before the arising of the dream but which shines as that which was seen before, that is known as *saMskAra. There is no other external factor known as *saMskAra (popularly translated into 'latent impressions of past experiences and actions'). Things seen and unseen exist in the consciousness which shines in its own light and experiences all those things as if already seen.
वेदान्त.अर्थ.आत्मकम् पूर्व-सर्ग.अभावम् प्रवर्तते ।
vedAnta.artha.Atmakam pUrva.sarga.abhAvam pravartate |
ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥७।१४४।१८॥
tato vedya.vyavasthA jJai: kriyate sva.artha.siddhaye ||7|144|18||
.
vedAnta.artha.Atmakam - a Selfling, in the Vedântic sense
pUrva.sarga.abhAvam - in the absence of a prior creation
pravartate tatas vedya.vyavasthA jJai: kriyate sva.artha.siddhaye
.
*vlm.18. Thus the vedantist comes to know the inexistence of the outer world, and by knowing the knowable One, they come to attain the consummation of their object: (which is the attainment of their final emancipation or moksha).
स्वप्ने तु जाग्रत्.संस्कारो यस् तज्.जाग्रत्.कृतम् नवम् ।
svapne tu jAgrat.saMskAro_ya:_tat.jAgrat.kRtam navam |
अजाग्रज्.जाग्रद्.आभासम् कृतम्_इत्य् एव तद्.विदः ॥७।१४४।१९॥
ajAgrat.jAgrat.AbhAsam kRtam_iti_eva tat.vida: ||7|144|19||
.
svapne tu - but in Dream
jAgrat.saMskAra: - is the imprint of waking -
ya: - which -
tat - that -
jAgrat.kRtam navam - waking-deed afresh -
ajAgrat.jAgrat.AbhAsam kRtam – is a projection of the waking deed in unWaking
-
iti eva tad-vida: - so say the That.knowers.
*sv.19 In dream the *saMskAras created in the waking state arise; but in the waking state itself they are created anew. But they who know the truth declare that they were in fact created in a state that appeared to be the waking state but which in fact is not.
*vlm.19. The impressions of the waking state, which occur in the state of dreaming, are the newly made imprints of the waking hours on the memory; and these make the sleeping hours seem as waking to the dreaming soul.
ततो वायाव् इव_अस्पन्दाश् चित्ते भावाः स्थिताः स्वतः ।
tata:_vAyau_iva_a.spandA:_citte bhAvA: sthitA: svata: |
ते स्वतः सम्.प्रवर्तन्ते का_अत्र संस्कार-कर्तृता ॥७।१४४।२०॥
te svata: sam.pravartante kA_atra saMskAra.kartRtA ||7|144|20||
.
tata: vAyau_iva_a.spandA: citte bhAvA: sthitA: svata: te svata: sampravartante kA_atra saMskAra.kartRtA
.
*vlm.20. These recent ideas fluctuate in the mind, as by the breath of the wind, and they occur and recur of themselves, without the agency of pristine impressions.
*sv.20-21 20-21 Just as movement arises in air spontaneously, even so notions arise in consciousness: where is the need for *saMskAra to create them?
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष.आट्म तिष्ठति ।
ekam tathA ca cin.mAtram svapne lakSa.ATma tiSThati |
पुन:_लक्षाद् यतः स्वप्न* एकम् आस्ते सुषुप्तकम् ॥७।१४४।२१॥
puna:_lakSAt_yata: svapna* ekam Aste suSuptakam ||7|144|21||
.
ekam tathA ca cin.mAtram - and thus one measured Consciousness
svapne lakSa.ATma tiSThati - in dream as one thousands of selves abiding
puna:_lakSAt_yata: svapna* - again after thousands having.come in Dream
ekam Aste suSuptakam - one is the Sleepling—the Dreamless Sleeper
.
*vlm.21. There is one sole Intellect only,
possessed of its many multitudes of airy dreams;
and being dispossessed of them at last,
it remains solely by and in itself.
चिद्.व्योम्नि स्वप्न.संवित्तिर् या सा_एव जगद् उच्यते ।
cit.vyomni svapna.saMvitti:_yA sA_eva jagat_ucyate |
सुषुप्तम् प्रलयः प्रोक्तस् तस्मान् न्यायो ऽयम् एव सन् ॥७।१४४।२२॥
suSuptam pralaya: prokta:_tasmAt_nyAya:_ayam eva san ||7|144|22||
.
cidvyomni svapna.saMvitti: - in Ur Conscious space dream-awareness
yA saiva jagat_ucyate - that which is said to be this very world +
suSuptam pralaya: prokta: tasmAn_nyAya:_ayam eva san
.
*sv.22 When the experience of a thousand things arises in consciousness, it is known as creation; and when the experience of the thousand things ceases in consciousness, that is known as the cosmic dissolution.
*vlm.22. The consciousness that we have of the dreams, ranging at large in the empty sphere of our Intellect, is verily what is denominated the world by us; and the want of this consciousness in our sound sleep, is what is termed the extinction of world by ourselves. This analogy applies also to the nature of the self-existed One.
एकम् एव चिद् आकाशम् स.आकारत्वम् अन्-एककम् ।
ekam eva cit_AkAzam sa.AkAratvam an-ekakam |
स्वरूपम् अजहद् धत्ते यत् स्वप्न* इव तज् जगत् ॥७।१४४।२३॥
svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||7|144|23||
.
ekam eva cit_AkAzam sa.AkAratvam anekakam svarUpam ajahat_dhatte
yat svapne iva tat_jagat
.
*vwv.1306/7.144.23. The space of Consciousness is only one; its appearances are many. It holds the world without abandoning its inherent nature, as it happens in a dream.
*sv.23 Thus the pure consciousness (cidAkAza) brings into being this diversity with all its names and forms, without ever abandoning is indivisibility, just as you create a world in your dream.
*vlm.23. There exists only the infinite sphere of one eternal Intellect, and there appears an infinity of shapes, perpetually rising and setting in its open in the manner of dreams. These are born of its own nature and are called the world, and bear the same intellectual form with itself.
एवम् चित्.परमाण्व्.अन्तर्.जगद् भावम् इदम् स्थितम् ।
evam cit.paramANu-antar-jagat_bhAvam idam sthitam |
तद् अनन्य.आत्म च_आभोगि स्वप्न.आदर्श-तलेष्व् इव ॥७।१४४।२४॥
tat_ananya.Atma ca_Abhogi svapna.Adarza.taleSu_iva ||7|144|24||
.
evam cit.paramANu-antar-jagat_bhAvam idam sthitam tat_ananya.Atma ca_Abhogi svapnÂdarza.taleSu_iva
.
*vlm.24. Thus the atomic particle of the Intellect, contains the form of the whole cosmos within its bosom; which is an exact ectype of its archetype, as the shadow under a mirror, is the true representation of the prototype.
*sv.24 The perception or the experience of 'the world' exists within the atomic particle of infinite consciousness. Just as the reflection in a mirror is only mirror, however, it is non-different from the infinite consciousness.
*AB. ... Adarza.taleSu ... ||7|144|
*jd. adarza/Adarza fuzzy  seen or unseen ...
चिद्.व्योम संविन्.मात्रम् यत् परमाणुवद् आततम् ।
cit.vyoma saMvin.mAtram yat paramANuvat_Atatam |
अन्=आदि.मध्य.पर्यन्तम् तदेव जगद् उच्यते ॥७।१४४।२५॥
an=Adi.madhya.paryantam tadeva jagat_ucyate ||7|144|25||
.
cit vyoma saMvin.mAtram yat paramANuvat Atatam an=Adi.madhya.paryantam tadeva jagat ucyate
.
*vlm.25. The cavity of the Intellect contains the consciousness which is diffused in it like the dilution of an atom; and extends throughout without beginning and end, and this is called the cosmos.
*sv.25 This infinite consciousness is beginningless and endless; that itself is called creation.
तस्माद् यत्र चिद्.आकाशम् अनन्तम् सततम् स्थितम् ।
tasmAt_yatra cit.AkAzam anantam satatam sthitam |
तत्र_अस्ति_इति जगद्.भानम् तद् अङ्गानान्य् अरूपि यत् ॥७।१४४।२६॥
tatra_asti_iti jagat.bhAnam tat_aGgAnAni_a.rUpi yat ||7|144|26||
.
tasmAt yatra cit_AkAzam anantam satatam sthitam tatra_asti iti jagat.bhAnam tat aGgAnAni_a.rUpi yat
.
*vlm.26. Hence as far as the vacuity of the Intellect extends to all infinity, there is the appearance of the wide world connected with it, as immanent in and identic with itself at all times. (The intimate connection of the subjective mind and objective world together).
*sv.26 Wherever this consciousness shines, there this creation exists, non-different from it even as a body is non-different from its limbs.
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
इति न्यायाज् जगद् याति परमाणु.उदरे ऽप्य् अजम् ॥७।१४४।२७॥
iti nyAyAt_jagat_yAti paramANu.udare_api_ajam ||7|144|27||
.
cin.mAtra eva bhuvanam - mere measured Consciousness is the world
tvam aham cin.mayam jagat iti nyAyAt_jagat_yAti paramANu.udare_api_ajam
.
*vlm.27. The intellect is selfsame with the world, and therefore all minds and intellectual beings as myself and thyself, are worlds or microcosm also; and it is for this reason that the great macrocosm of the world, is said to be comprised in the corpuscule of the mind.
*sv.27-28 You and I are consciousness, the entire world is consciousness: by this realisation the creation is seen as an integral part of consciousness and therefore uncreated.
तस्माद् अहम् पराण्व्.आत्मा समस्त-जगद् आकृतिः ।
tasmAt_aham parANu.AtmA samasta.jagat_AkRti: |
सर्वत्र_एव च तिष्ठामि परमाणु.उदरे ऽपि च ॥७।१४४।२८॥
sarvatra_eva ca tiSThAmi paramANu.udare_api ca ||7|144|28||
.
tasmAt_aham parANu.AtmA
samasta.jagat_AkRti: - the embodiment of the whole world =
sarvatra_eva ca tiSThAmi paramANu.udare_api ca
.
*vlm.28. Therefore I who am a minute soul, am of the form of the whole world also, (being its container in the mind); hence I abide everywhere likewise, even in the midst of an atom also.
*sv.27-28 You and I are consciousness, the entire world is consciousness: by this realisation the creation is seen as an integral part of consciousness and therefore uncreated.
चिन्मात्र-परमाणु: सज् जगद् आत्मा_अप्य् अयम् नभः ।
cinmAtra.paramANu: sat_jagat_AtmA_api_ayam nabha: |
यत्र तिष्ठाम्य् अहम् तत्र पश्यामि भुवन.त्रयम् ॥७।१४४।२९॥
yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||7|144|29||
.
cinmAtra.paramANu: sat jagat_AtmA_api_ayam nabha: yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam
.
*vlm.29. Being in the form of the minutiae of the intellect, I am also as great as the universal soul, and as expanded as the open air all around; I also see all the three worlds about one, wherever I abide or move. (All things are present in the mind, at all places and times).
*sv.29 Hence, I am that atomic particle of consciousness and as such I am infinite and omnipresent. Therefore, wherever I am, I see everything from there itself.
अहम् चित्.परमाण्व्.आत्मा तेन चित्.परमाणुना ।
aham cit.paramANu.AtmA tena cit.paramANunA |
एकताम् आगतो वारि वारिणा_इव तत्.ईक्षणात् ॥७।१४४।३०॥
ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||7|144|30||
.
aham cit.paramANu.AtmA - I am the self of the Conscious Singularity
tena cit.paramANunA - thru that Conscious Singularity
ekatAm Agata: - having come to Oneness
vAri vAriNA_iva - like water in water
tat_IkSaNAt - from beholding That
.
*vlm.30. I am an atom of the intellectual soul, and am joined with the intellectual soul of the universe; it is my sight of the supreme spirit in my meditation, that I am lost in it as a drop of water is lost in the ocean.
*sv.30 I am a particle of consciousness but I am one with the infinite consciousness on account of the realisation of this truth, even as water is the same as water.
तद् ओजः सम्प्रविश्य_अहम् स्थितस् तद् अनुभूतिवत् ।
tat_oja: sampravizya_aham sthita:_tat_anubhUtivat |
अन्तस्थ-त्रिजगद् रूपो यथा_अब्जे बीजम् अङ्कुरे ॥७।१४४।३१॥
antastha.trijagat_rUpa:_yathA_abje bIjam aGkure ||7|144|31||
.
tat_oja: sampravizya_aham sthita:_tat.anubhUtivat antastha.trijagat.rUpa: yathA_abje bIjam aGkure
.
*vlm.31. Having entered into the Divine spirit, and feeling its influence in me, I am filled with its cognition; and behold the three worlds within me, as the seed lies hid in the pericarp or in the seed vessel; (to be developed in its future foliage).
*sv.31-32 31-32 Therefore, by entering into the 'ojas' I experienced the three worlds.
तत्र मे त्रिजगद्.रुपम् अन्त: कचितम् आत्मनि ।
tatra me trijagat.rupam anta: kacitam Atmani |
तथा तन् न तु तद् वाह्ये विद्यते केनचित् क्वचित् ॥७।१४४।३२॥
tathA tat_na tu tat_vAhye vidyate kena.cit kva.cit ||7|144|32||
.
tatra me trijagat.rupam anta: kacitam Atmani tathA tat_na tu tat_vAhye vidyate kena.cit kva.cit
there within me is the form of the Triple World projected in mySelf
thus That but not That
:
I travel whyever whenever it is known to be
...
*vlm.32. I see the triple world expanding within myself, (according to our reminiscence of the same which is engraven in the mind), beside which there is no outer world on the outside of of any body...
* tatra me trijagat.rupam anta: - there within me is the form of the Triple World kacitam Atmani - projected in mySelf tathA tat_na tu tat_vAhye - thus that but not that I travel + vidyate kena.cit kva.cit - whyever whenever it is know to be ...
यत्र.यत्र यदा भाति स्वप्ने जाग्रद् इति_इह वा ।
yatra.yatra yadA bhAti svapne jAgrat_iti_iha vA |
स.बाह्य.अभ्यन्तरम् दृश्यम् निजम् चिद् भानम् एव तत् ॥७।१४४।३३॥
sa.bAhya.abhyantaram dRzyam nijam cit_bhAnam eva tat ||7|144|33||
.
yatra.yatra yadA bhAti - ... wherever when it appears
svapne jAgrat_iti_iha vA - whether in dream or as this waking
sabAhya.abhyantaram dRzyam
nijam cit_bhAnam eva tat - -
*vlm.33. Whenever the world appears in any form, whether of a gross or subtile nature, as in the states of our waking or dreaming; both these forms of the interior or exterior worlds, are to be known as the reflexion of the ideal one imprinted in the intellect.
*sv.33 All this happened within it and within it I saw the three worlds — not outside.
भाति स्वप्ने यदा जन्तो:_जगद् आनन्दम् आततम् ।
bhAti svapne yadA janto:_jagat_Anandam Atatam |
चिद् अणोर् एव तद् भानम् आत्मन:_तत्.पद.आत्मना ॥७।१४४।३४॥
cit_aNo:_eva tat_bhAnam Atmana:_tat.pada.AtmanA ||7|144|34||
.
bhAti svapne yadA janto: - when it appears in a dream
jagat_Anandam Atatam - the world is a blissful expanse -
cit_aNo:_eva tat.bhAnam Atmana: tat.pada.AtmanA
.
*vlm.34. When the living soul indulges itself in the sight of the world, in the state of its dreaming; it is to be known as a reflexion of the expanded particle of the intellect, which the sleeping soul delights to dote upon.
*sv.34 Whether it is called dream or waking, inside or outside, all this is within the infinite consciousness.
THE HUNTER asked–
अ.कारणम् चेद्_दृश्यम् तत्_कथम् एतत्_प्रसिध्यति ।
a.kAraNam ced_dRzyam tat katham etat prasidhyati |
स.कारणम् चेद्_दृश्यम् तत् स्वप्ने सर्ग.आदि-धी: कुतः ॥७।१४४।३५॥
sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||7|144|35||
.
अ.कारणम् चेद् दृश्यम् तत् - If that Drshya Percept is without.a.cause कथम् एतत् प्रसिध्यति - how does this get established? सँकारणं चेद् दृश्यं तत् - If that Percept is with-a.cause स्वप्ने सर्गादि-धीः कुतः - how is there the thought of Creation-&c in Dream? -35-
*sv.35 THE HUNTER asked:If this creation is causeless how does it come into being? If it has a cause, what is the cause of the dream-creation?
*vlm.35. The Huntsman rejoined:—If the visible world is causeless or without its maker, then how could it come into existence, and if it be a caused or created exterior world, how could we have any knowledge of it in the sleeping and dreaming of the soul.
THE MUNI replied—
अ.कारणक* एव_अयम् सर्ग* आदौ प्रवर्तते ।
a.kAraNaka* eva_ayam sarga* Adau pravartate |
समस्त-कारण.अभावाद् यतः सर्ग.आत्म-चित्.नभः ॥७।१४४।३६॥
samasta.kAraNa.a.bhAvAt_yata: sarga.Atma.cit.nabha: ||7|144|36||
.
a.kAraNa.ke eva - when quite without.cause.thing
ayam sarge Adau pravartate - it, in creation from the beginning, carries-on.
samasta.kAraNa.a.bhAvAt - because of its all.cause-non.state
yata: sarga.Atma.cit.nabha: - hence it is a creation.soul-consciousness.cloud.
*sv.36 THE SAGE replied: In the beginning, creation had no cause whatsoever.
*vlm.36. The sage replied:—All this is without a cause, and the world proceeded at first without any causality whatever. (The Muni means to say that there cannot be any independent or instrumental cause of creation save the immanation of One oneself).
अ.कारणानाम् भावानाम् अत्यन्त.असम्भवाद् इह ।
a.kAraNAnAm bhAvAnAm atyanta.a.sambhavAt_iha |
क्वचित् स.प्रतिघ: सर्गो न सम्भवति कश्चन ॥७।१४४।३७॥
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||7|144|37||
.
a.kAraNAnAm bhAvAnAm - of causeless states
atyanta.a.sambhavAt_iha -
kvacit sa.pratigha: sarga: - wherever the creation is with-obstruction ???
na sambhavati ka:cana - -37-
zgl#tt. - *atyantAbhAva - boundless unBecoming. ..VA - "Boundless-unBeing-Awareness" is simply"understanding of complete non-existence". In many other places, too. .. AS-. Yes, I agree with you...JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or boundary. To be complete it would be Ady-anta. § We are looking here at a method for clearing the mental mirror of its mess. It is an exercise in Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the excellent Samvid, of vwv, could not stick-to a single translation of his name). It is from >vid, like vidyA, the common way of knowing - rather than >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing, where you and an object unite as a dRzya Percept. ..The exercise is called atyanta.abhAva–to become aware of a state which is outside the process of becoming. •• #atyantAsambhava. .*
*sv.37 Since the objects of this creation had no cause whatsoever, conflicting diversity of objects opposed to one another does not arise. The one absolute Brahman alone shines as all this and is denoted by words like 'creation', etc.
*vlm.37. It is verily impossible for gross and perishable bodies and transient beings, to come to being without a cause; but that which is a facsimile or shadow only of the antitype and original model of the eternal mind, cannot possibly have any cause at all.
*sv.37 Since the objects of this creation had no cause whatsoever, conflicting diversity of objects opposed to one another does not arise. The one absolute Brahman alone shines as all this and is denoted by words like 'creation', etc.
ब्रह्म_इदम् इत्थम् आभाति भास्वरम् चित्.स्वभावतः ।
brahma_idam ittham AbhAti bhAsvaram cit.svabhAvata: |
सर्ग.आदि-शब्द-पर्यायम् आदि.अन्त-परिवर्जितम् ॥७।१४४।३८॥
sarga.Adi-zabda.paryAyam Adi.anta.parivarjitam ||7|144|38||
.
brahma.idam - this brahmic Immensity
ittham AbhAti bhAsvaram cit.svabhAvata: sarga.Adi-zabda.paryAyam
Ady.anta.parivarjitam - from beginning to end shunned/avoided
.
*vlm.38. It is Brahma {the noun is neuter, not masc.!} himself that thus shines refulgent, by nature of his intellectual effulgence; hence the world's creation and destruction are utterly inapplicable to what is without its beginning and end.
*sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
इत्य् अकारणके सर्गे कचति ब्रह्म-रूपिणि ।
iti_akAraNake sarge kacati brahma.rUpiNi |
परस्य_अवयव.आभासो नित्य.आत्मा-अवयव.आत्मना ॥७।१४४।३९॥
parasya_avayava.AbhAsa:_nitya.AtmA-avayava.AtmanA ||7|144|39||
.
iti_akAraNake sarge - such in a causeless crestion
kacati brahma.rUpiNi - projecting a brahmic form
parasya avayAva.AbhAsa: nitya.AtmA-avayava.AtmanA iti_akAraNake sarge kacati brahma.rUpiNi
.
*vlm.39. Thus the uncaused creation, abides in the substance of the great god, and shines forth with divine glory to all infinity. It is to gross minds only, which are prepossessed with the grosser ideas of materiality, that it appears in the form of a gross material body.
*sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
*KG. typo avayAvAbhAso....
अ-नानात्वे ऽपि नानात्वे ब्रह्मण्य् अब्रह्म.रूपिणि ।
a.nAnAtve_api nAnAtve brahmaNi_a.brahma.rUpiNi |
अन्.आकारे ऽपि स.आकारे कचत्य् अ-प्रतिघम् प्रति ॥७।१४४।४०॥
an.AkAre_api sa.AkAre kacati_a.pratigham prati ||7|144|40||
.
a.nAnAtve_api nAnAtve brahmaNi_a.brahma.rUpiNi an.AkAre_api sa.AkAre kacati_a.pratigham prati
.
*vlm.40. What numberless varieties do there appear in the unvaried Brahma, and what un-numbered forms are seen in the formless One, that is ever unchanged and imperishable.
*sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be part of that which has no parts, to be diverse in the indivisible, to have a form in the formless.
तद् ब्रह्म_एव निराकारम् चिद् रूपत्वात् स्फुरद् वपुः ।
tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: |
स.आकारम् इव भात.आत्म भूत्वा स्थावर.जंगमम् ॥७।१४४।४१॥
sa.AkAram iva bhAta.Atma bhUtvA sthAvara.jaMgamam ||7|144|41||
.
tat_brahmaiva nirAkAram cit_rUpatvAt sphurat_vapu: sa.AkAram iva bhAta.Atma bhUtvA sthAvara.jaMgamam
.
*vlm.41. Brahma is formless in his person, (which is of a spiritual form); yet he exhibits himself in many forms, in his being the mind (or mirror of all ideal forms); where he represents his spiritual self or soul, in all the various forms of moving and immovable bodies.
*sv.41 Because it is pure consciousness it appears to assume various forms like the mobile and the immobile objects.
देव.ऋषि-मुनि-भा.रूपम् करोति नियतिम् क्रमात् ।
deva.RSi-muni-bhA.rUpam karoti niyatim kramAt |
विधींश् च प्रतिबोधांश् च देश-काल-क्रिया.आदिकान् ॥७।१४४।४२॥
vidhIn_ca pratibodhAn_ca deza.kAla.kriyA.AdikAn ||7|144|42||
.
deva.RSi-muni-bhA.rUpam karoti -
making the projected forms of Gods, RShis, munis
niyatim kramAt - according.with destiny
vidhIn_ca - and its laws
pratibodhAn_ca – and realizations
deza.kAla.kriyA.AdikAn – enacted in place & time
.
*vlm.42. He makes the gods, sages and seers in his likeness, and directs them to their different degrees and duties also; he stablishes the laws and prohibitions of conduct, and appoints the acts and observances at all times and places.
*sv.42 And as the gods and the sages it creates and sustains a world order with all the injunctions and prohibitions. Existence, nonexistence, the gross and the subtle, etc., do not in any way affect the omnipresent consciousness.
भाव.अभाव-ग्रह.उत्सर्ग-स्थूल-सूक्ष्म-चर.अचराः ।
bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: |
अर्था* व्यभिचरन्त्य् एते नियतिर् न_अखिलास् ततः ॥७।१४४।४३॥
arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||7|144|43||
.
bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: bhAva.abhAva.graha.utsarga.gross.subtle-cara.acarA: arthA vyabhicaranti_ete niyati:_na_akhilA:_tata:
.
*vlm.44. Ever since the general decree, nothing takes place without its proper special cause; as you can never expect to exude oil from sand (save from oily seeds).
*sv.43-44 However, from there on effects do not arise without a cause.
ततः प्रभृति भावानाम् स.कारणकताम् विना ।
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
स.एकताद् इव तैलानाम् न सम्भवति सम्भवः ॥७।१४४।४४॥
sa.ekatAt_iva tailAnAm na sambhavati sambhava: ||7|144|44||
.
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA sa.ekatAt_iva tailAnAm na sambhavati sambhava:
.
*vlm.44. Ever since the general decree, nothing takes place without its proper special cause; as you can never expect to exude oil from sand (save from oily seeds).
*sv.43-44 However, from there on effects do not arise without a cause.
नियतिर् नायकश् चैव ब्रह्मतश् च_अङ्गम् आत्मना ।
niyati:_nAyaka:_caiva brahmata:_ca_aGgam AtmanA |
स्व.अङ्गेन संयमयति करेण_इव निजम् करम् ॥७।१४४।४५॥
sva.aGgena saMyamayati kareNa_iva nijam karam ||7|144|45||
.
niyati:_nAyaka:_ca_eva brahma.ta:_ca_aGgam AtmanA sva.aGgena saMyamayati kareNa_iva nijam karam
.
*vlm.45. The destined decree of providence, is the leader of all events in the world; it is as one part of the body of Brahma, by which he represses the other part of himself (i.e. his will); as we restrain the action of one hand by the other. (One over-ruling fate governs even Jove himself).
*sv.45 The world order and its lord (Brahman) act on one another just like one arm restrains the other, though both belong to the same person.
अ.बुद्धि-पूर्वम् च_अन्.इच्छम् एवम् एव प्रवर्तते ।
a.buddhi-pUrvam ca_an.iccham evam eva pravartate |
काकतालीय.वत्.स्पन्दाद् आवर्ता* इव वारिणि ॥७।१४४।४६॥
kAkatAlIya.vat.spandAt_AvartA* iva vAriNi ||7|144|46||
.
abuddhi-pUrvam ca aniccham evam eva pravartate
kAkatAlIya.vat.spandAt - like the fall of the Crow's coconut
AvartA iva vAriNi
.
*sv.46 Thus, this creation arises without desire and without psychological causation.
*vlm.46. This unavoidable destiny overtakes us, against our prudence and will, like the sudden fall of a fruit on a flying crow ([Sanskrit: kákatálíya) and drives us along with its course, as the tide or eddy bears down the waters with it.
.jd. I like this vision of the crow: he gets conked_before_he reaches the branch, in midair, when a bird is all *spanda, Vibrant Energy. But the ripe coconut, falling, is also all *spanda. CONK! (or kAGkS?)
संनिवेशः_हि नियतिस् ताम् विना प्रतिघ.उदयम् ।
saMniveza:_hi niyati:_tAm vinA pratigha.udayam |
ब्रह्म स्थातुम् न शक्नोति तच् च सर्व.आत्मता.अक्षयम् ॥७।१४४।४७॥
brahma sthAtum na zaknoti tat_ca sarva.AtmatA.akSayam ||7|144|47||
.
saMniveza: hi niyati:_tAm vinA pratigha.udayam
brahma sthAtum na zaknoti - the brahman.Immensity cannot be seated
tat_ca sarva.AtmatA=akSayam – for That is the undecaying state of the AllSelf.
*vlm.47. The preordination of certain effects from certain causes, is what is called destiny; without which there result all disorder and disturbance, and in want of which the great Brahma even cannot abide. It is therefore the imperishable soul of all existence.
एवम् स.कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
evam sa.kAraNam sarvam sarvadA dRzya.maNDalam |
यस्य सर्गे यतः कालात् ततः प्रभृति तम् प्रति ॥७।१४४।४८॥
yasya sarge yata: kAlAt tata: prabhRti tam prati ||7|144|48||
.
evam sa.kAraNam sarvam - so everything comes with a cause
sarvadA dRzya.maNDalam - everywhen the sphere of the Percept
yasya sarge - in whose creation +
yata: kAlAt – whence after a time
tata: prabhRti - thus the beginning =
tam prati - that next
....
*vlm.48. Thus then this destiny is the cause of all, and although it is unseen and unknown, yet it acts on all as it is destined for them ever since their very production. (This is no more than the unchangeable law of nature).
*sv.48 Thus, this creation has a cause, but only in relation to the one whose creation it is and as long as that creation lasts in relation to him.
भात्य् अकारणकम् ब्रह्म सर्ग.आत्मा_अप्य् अबुधम् प्रति ।
bhAti_a.kAraNakam brahma sarga.AtmA_api_abudham prati |
तम् प्रत्य् एव च भात्य् एव कार्य.कारण-दृक्.भ्रमः ॥७।१४४।४९॥
tam prati_eva ca bhAti_eva kArya.kAraNa.dRk.bhrama: ||7|144|49||
.
bhAti akAraNakam - ... appears causelessly,
brahma - the brahman.Immensity
sarga.AtmA api - CreationSelf even -
abudham prati tam prati eva ca
bhAti - shines -
eva
kArya.kAraNa.dRg-bhrama: - the Duty-Doer-Seer-illusion
.
*sv.49 The ignorant think that Brahman shines or appears as this creation without a cause; and it is again the ignorant that are caught up in this cause-and-effect tangle or deluded notion that causality is inviolably real.
काकतालीय.वत् सर्गे स्थिते त्व् आवृत्ति-वृत्तिवत् ।
kAkatAlIya.vat sarge sthite tu_AvRtti-vRttivat |
इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियतिः स्थिता ॥७।१४४।५०॥
idam ittham idam na_ittham iti_iyam niyati: sthitA ||7|144|50||
.
kAkatAlIya.vat sarge sthite tv_AvRtti-vRttivat idam ittham idam na_ittham iti_iyam niyati: sthitA
.
*vlm.50. The wise man however, seeing the sudden appearance of world before him, like the rotation of a wheel, considers its causes as such and such or this and that, as they have been determined by their preordained destiny.
*sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
स.कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
sa.kAraNatvam bhAvAnAm avazyam bhAvini krame |
जाग्रत्.स्वप्न-दृशो न_इह सम्भवन्त्य् अपकारणा: ॥७।१४४।५१॥
jAgrat.svapna.dRza:_na_iha sambhavanti_apakAraNA: ||7|144|51||
.
sa.kAraNatvam bhAvAnAmavazyam-bhAvini krame jAgrat.svapna.dRzo neha sambhavanti_apakAraNA:
.
*vlm.51. So all existent bodies have their special causes, in their primordial destiny, which determines their subsequent lots in endless succession. Hence the occurrences, of our waking state, resembling the visions in our dream, are never without their antecedent causes.
*sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
यथा स्वप्ने_अखिलाम् अम्बु.संक्षोभात्_प्रलय-भ्रमः ।
yathA svapne_akhilAm ambu.saMkSobhAt pralaya.bhrama: |
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥७।१४४।५२॥
dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||7|144|52||
.
yathA svapne - as in sleep -
akhilAm {nidrAm?}
from/thru ambu.saMkSobha.At -
pralaya.bhrama: -
dRzyate - sees -
kAraNa.m tatra - the cause there -
zrUyatAm
anubhUyatAm
.
*vlm.52. Thus when I dreamt the erroneous dream of the destruction of the world, caused by concussion of the elements and waters I had its cause inbred in me, in my reminiscence of the great deluge I had heard of in traditional narration.
*sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
सर्व-वस्तुषु कचन्ति सर्वदा
sarva.vastuSu kacanti sarvadA
युक्तयः स्फटिक-शुक्तयः_यथा ।
yuktaya: sphaTika.zuktaya:_yathA |
भावन.अनुभव* एव स* स्वयम्
bhAvana.anubhava* eva sa* svayam
शक्तिमान्_जयति जीवित.आत्मकः ॥७।१४४।५३॥
zaktimAn_jayati jIvita.Atmaka: ||7|144|53||
.
sarva.vastuSu – in all substances
kacanti – they shine
sarvadA – always
yuktaya:
sphaTika.zuktaya:
yathA – as
bhAvana.anubhava – in feeling-experience
eva sa* svayam – only he himself
zaktiman - powerful
jayati – winning.as
jIvita.Atmaka: - a lived-Selfling.
*vlm.53. In this manner we see the reflexions of almighty power in all things that come under own reflection (or observation), just as we see the crystals and shell-fishes shining with their intrinsical brightness. May this Omnipotent power that is ever-living soul of souls, and known to us in our imperfect notion of him, be glorified for ever and ever.
*sv.50-51-52-53 The creation takes place as a coincidence — the ripe cocoanut falls accidentally just when a crow alights on it. Then niyati determines 'This is this' and That is that'.
oॐm
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चित् संवित्त्या.उच्यते जीवः
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् ततः॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7145 VISIONS 3.SP14.-15 .z77
https://www.dropbox.com/s/06zuadbzwxfiqin/fm7145%203.sp14..15%20VISIONS%20.z77.docx?dl=0
FM.7.145 VISIONS 3.SP14.-15
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
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Jiva Das
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100.FM.7.149.docx?dl=0
FM7144 CONSCIOUSNESS & DESTINY 3.SP12..13 .z53
https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0
FM.7.144
*CONSCIOUSNESS & DESTINY *
*THE MUNI said—*
सर्वथा अभाव.भावेषु स्वप्न.संवेदन.आत्मसु ।
sarvathA abhAva.bhAveSu svapna.saMvedana.Atmasu |
नित्य.अप्रतिघ.रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥७।१४४।१॥
nitya.a.pratigha.rUpeSu kim baddham kim vimucyate ||7|144|1||
.
*in the dream.impressions of separate selfs in ever.conflicting forms*
*what is bound?*
*what is liberated?*
.
sarvathA abhAva=bhAveSu – *when **everyhow becoming or not.becoming = *
svapna.saMvedana=Atmasu – *in the dream.impressions of selfs =
*nitya.a.pratigha=rUpeSu
– *of ever.conflicting forms = *kim baddham *what is bound? = *kim
vimucyate *– what is liberated? *
*. *
##han > #pratihan > #*pratigha: =* hindrance , obstruction , resistance ,
opposition (cf. %{a.p.}) ; struggling against (comp.) Car. ; anger , wrath
%{mUrchA} L. ; combat , fighting W. ; an enemy ib. ; opposition ,
contradiction L.
nothing an entity based upon non. entity (i. e. a substance based upon the
And as all things are eternally situated in the Divine Mind, there can be
.
खे दृष्टि.भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
khe dRSTi.bhAsAm sphuraNam yAdRzam tAdRzam jagat |
विपर्यस्यत्य् अविरतम् अबोधाद् लक्ष्यते स्थिरम् ॥७।१४४।२॥
.
*When **Ur** kha*Sky is* *the manifestation of some points.of.view –*
*those views are the world*
*differing constantly (becuz.of non.Realization),* *but appearing stable*.
.
*jd. *"Ur" = "your" in the general sense: "U" is anyone who reads the word.
*
*Among the many terms commonly Englished as "space" is <kha>: *
*. *
##khan to dig, to CHANnel < **kha.m* a *hollow* space • interior, *personal
*kha space *(that may be glad or sad, su.kha.du:.kha, good.space or bad;
there are five such spaces for the five sense.organs <
#sarva.bhUta.Atma=bhUtatvAt sarva.gatvAn mahAkRti: | yAni tasya anuSaktAni
bird • the sky is Earth's personal *kha space < #kham "So says the Sruti
etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa.pRthivI &c." VLM
on FM.3.1.14.
##as < #paryas < #viparyas < **viparyAsa:* overturning, overthrow,
change, interchange • reverse, contrariety, opposition • error, mistake,
delusion, imagining what is unreal or false to be real or true •
between the *upamAna and *upameya is inverted) viparyAsam ind alternately.
*FM.1.28.26
##dRz > **dRSTI = *f. seeing, looking at (gen.); viewing, beholding (lit. &
.
*vlm.2. These worlds that appear to rove before us, are seen as the mites
flying about in the solar rays; (or as the bright circlets seeming to swim
before our closed eyes); they are but evanescent phantoms in the air, and
appearing as stable bodies in the minds of the ignorant.
patterns. Even so is the world.appearance ever changing. It seems to be
emanating* = tAdRzam jagat *thatever is the world = *viparyasyati aviratam
abodhAt – *differing constantly becuz.of non.Realization, *lakSyate sthiram
– *but **appearing stable*.
यद् यथा पुर.संस्थानम् चिरैर् एति तद् अन्यताम् ।
जगद् अप्य् एवम् अनिशम् वार्य.आवर्त=विवर्तवत् ॥७।१४४।३॥
.
*What seems* *as.if **established before us*
*after some long.while* *going.to <http://going.to>* *otherness,*
*the world* *yet constantly transforms*
*like water whirling in a pool*
*.*
*vlm.3. Whatever is seen to be placed before us in any form or state, is
soon found to change its mode and manner before us; so likewise is the
changeful state of all things herein, that are continually rotating like
the waters in a whirlpool.
.
impeded *+
##vR < #AvR < **Avarta: *turning, revolving • gulf, whirlpool •
(lit. & fig.); whirling, revolving, surging • turning, whirling, curling
##vR > #vivR > **vivarta:* turning.round, rolling.on, moving.about mcar ••
serpent (*sarpa) is a *vivarta of a rope (rajju), so is the world a
*vivarta of the real entity, the *brahman.Immensity, and the illusion is
removed by rational knowledge (vidyA) • error, illusion, unreality (caused
by *avidyA, "ignorance", and removed by *vidyA, "true knowledge) vedAntas
entity, the phenomenal world being held to be a mere illusion or *mAyA •
not used it. *bhavabhUti could not have learned it from *zaGkara who came
after him. It is a term used in *yoga.vAsiSTha and in *vAkyapadIya of
*bhartRhari.. The belief [that yv.FM precedes *zaGkara and *gauDapAda] is
very much strengthened by a comparative study of yv.FM with *vAkyapadIya
reason why we hold that yv.FM is prior to *bhartRhari is that the doctrine
of *zabdabrahma which is the main theme of B's *vAkyapadIya is unknown to
yv/FM. It is a doctrine which should have been mentioned in yv.FM at many
yat – *what = *yathA – *as = *pura.saMsthAna.m *established before us*
cirais *for long times* eti.*going.to <http://going.to>* tad – *that *
anyatA.*otherness.*m =
*The *jagat.*world *api*.even/tho* evam*.so* anizam.*constantly*
vArya.Avarta.vivarta.vat
*transforming like water whirling in a pool*
भूम्य्.अम्ब्व्.अम्बर.शैल=आदि भवत्य् असद् इदम् क्षणात् ।
bhUmi.ambu.ambara.zaila=Adi bhavati a.sat idam kSaNAt |
तस्मिन्न् एव क्षण.उदन्तैर् युग.कल्प.आभिधाः कृताः ॥७।१४४।४॥
tasmin* eva kSaNa.udantai: yuga.kalpa.AbhidhA: kRtA: ||7|144|4||
.
*Earth, water, the sky, stone, &.so.on = *bhavati.*becoming this unreality
at.once = there* eva.*indeed* *with* kSaNa*.moment/instant*.~udanta.*
harvest\running/overflowing*.*s.*i: yuga.*Age*.kalpa.*age*=abhidhA
*.name/appellation*.a: kRta.*made/done*.a: *called Ages and Epochs*
.
*vlm.4. The earth, air, water &c., are the materials that combine to form
frail bodies, that are doomed to decay and dissolve in a short time; and
yet they are computed by the ignorant to last for ages—as yugas & kalpas.
(Everything is changing and nothing lasting).
patterns. Even so is the world.appearance ever changing. It seems to be
bhavati.*becoming/es* asat idam kSaNAt – *becoming unreal This instantly = *
tasmin*.there *eva.*indeed with/by *kSaNa.*instant*.udanta.*overflowing*.
*s.*i: yuga.*Age*.kalpa.*age*=abhidhA / *AbhidhA* = name/appellation*.a:
kRta.*made/done*.a:
जगत् स्वप्न* इव अशेषम् असद् अप्य् अनुभूयते ।
jagat svapna* iva azeSam asat api anubhUyate |
यत्र अस्ति चेत् तन् निशेषम् चिद् एव इत्थम् कचत्य् अलम् ॥७।१४४।५॥
yan na asti cet tat ni:zeSa*.remainder*.m cit eva ittham kacati alam
||7|144|5||
.
jagat svapn*e* iva *The world as.if in dream* azeSam asa*t* ap*i*
anubhUyate *though it is entirely not So, is experienced* = yatra asti *where
it is – *cet.*if* tan.*that.*ni:zeSa.*whole/complete*.m cit
*.Consciousness/ever* eva.*even/only/indeed* ittham*.thus/in.this.manner*
~kacat.*shining/projecting*.i alam*.enuf/fully*
.
*vlm.5. The world is a dream, and the totality of existence a mere
nihility; and yet the notion of entity that we have of this nullity, is no
other than a reflexion of the one Eternal Intellect.
patterns. Even so is the world.appearance ever changing. It seems to be
anubhUyate *though it is entirely not So, is experienced* = yatra asti *where
it is – *cet.*if* tan.*that.*ni:zeSa.*whole/complete*.m cit
*.Consciousness/ever* eva.*even/only/indeed* ittham*.thus/in.this.manner*
~kacat.*shining/projecting*.i alam*.enuf/fully*
यथा इदम् नो जगत् तद्वच्*छतानाम् खे शतानि हि ।
yathA idam no jagat tadvat*zatAnAm khe zatAni hi |
नृणाम् पश्यन्तु तेषाम् तु नान्योन्यम् अनुभूतयः ॥७।१४४।६॥
.
yathA idam no jagat na: / n*a.u* – *as this is not.at.all (is our) world*
tadvat of zata.s.AnAm *whin* khe zata.*hundred*s.Ani hi*.for/since of *nR.
*human*s.NAm.*of.humans* pazyan.*see/knowing*.tu teSAm.*for.them/their* tu
*na*.no/t* anyonyam.*mutually* *not.at.all* anyonya.* mutual*.m / na
anyonyam.*mutually* anubhUti**.s.*aya:
.
*sv.6 In this infinite space there are countless worlds even as we have our
own world: one man's world is not experienced by another person.
*vlm.6. Like this solar world of ours, there are hundreds and thousand
others to be seen in the skies; nor is it incredible that others have the
like notions of other peoples.
सर:.अब्धि.कूप.भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
sara:.abdhi.kUpa.bhekhAnAm dRSTA: pratyekam Aspade |
न ते ऽन्योन्यम् विदन्त्य् अन्या* दृश्य.आदि.नियतिम् क्वचित् ॥७।१४४।७॥
na te anyonyam vidanti anyA* dRzya.Adi.niyatim kvacit ||7|144|7||
.
*in a lakeful of oceancups of croaking toads, the sense.objects*
*sit each.by.each in its abode. They cannot tell the difference*
*between one.and.another. "Other"s are some sort of Destiny*
*. *
saras.abdhi.kUpa.bhekha.AnAm dRSTa.A: ~pratyekam.*separately* *in/when the*
Aspada.*place/abode*.e na*.no/t* te*.they/you* ~anyonyam.*mutually* ~vidan.
*knowing*.ti anya.*other*.A* Rzya.*percept/object*.Adi*.&c*.niyati.
*destiny/order*.m kvacit.*somewhere/wherever*
.
सरस्.अब्धि.कूप.भेखानां Of a lakeful of oceancups of croaking toads
दृष्ठाः the seen.sense.object/sights
प्रत्येकम् आस्पदे are each.by.each in its abode
न *ते ऽ*न्यो.अन्यं विदन्ति they do not know one.from.another
अन्याः दृश्य.आदि.नियतिं क्वचित् Others are some order of Sight.Perception.
.7.
*sv.7 The measure and the experience of frogs living in a well, lake and
ocean are different from one another. They do not share one another's
knowledge.
*vlm.7. We see the seas and lakes, teeming with living beings of various
kinds, and find the pools and bogs full of frogs everywhere; but none of
them know anything about the other reservoirs, nor of their inhabitants
neither beside those of their own.
the* Aspada.*place/abode*.e na*.no/t* te*.they/you* ~anyonyam.*mutually*
~vidan.*knowing*.ti anya.*other*.A* Rzya.*percept/object*.Adi*.&c*.niyati.
*destiny/order*.m kvacit.*somewhere/wherever*
यथा जन.शत.स्वप्न.नगराण्य् एक.मन्दिरे ।
yathA jana.zata.svapna.nagarANi eka.mandire |
तथा जगन्ति खे भान्ति खानि नो सन्त्य् असन्ति खे ॥७।१४४।८॥
.
yathA jana.zata=svapna.nagarANi *As a hundred people, in their Dream
Cities, *
eka.mandire *are in a single room *
tathA jaganti khe bhAnti* thus the worlds appear in Kha Space *
kha.*local.space.s.*Ani no.*not.at.all* santi.*being/existing* a.*not*
.santi.*being/existing* *whin* kha.*(personal)sky*.e
.
*vlm.8. As a hundred men sleeping in one and the same room; see as many air
built castles differing from another in their dream; so there appear
different worlds in the airy intellects of some, which are seen and unknown
to others.
different worlds in the same space, while some may not have.
kacanti nR.zata.svApna.purANi eka.gRhe yathA |
न च नाम कचन्त्य् एवम् सन्त्य् असन्ति जगन्ति खे ॥७।१४४।९॥
.
kacat.*shining/projecting*.ti nR.*human*.zata.*hundred*.svapna*.dream*
.purANa.*of.oldentime*.i *in/when the* eka.*one*.gRha*.house/home*.e yathA.
*as/how* na*.no/t* ca*.and/also* nAma*.name/namely/for.example* kacat.
*shining/projecting*.ti evam*.so *santi.*they.being* a*.non*.san.*Being.*ti
~jagan*.going*.ti *in/when the* kha.*(personal)sky*.e
.
*vlm.9. As many aerial cities are seen, in the dreams of many men, sleeping
together in the same room; so do these aerial worlds appear in empty sphere
of our minds, and are said to be in being and not being in the same time:
*sv.8.9 People sleeping in one house have different dreams in which they
different worlds in the same space, while some may not have.
.purANa.*of.oldentime*.i *in/when the* eka.*one*.gRha*.house/home*.e yathA.
*as/how* na*.no/t* ca*.and/also* nAma*.name/namely/for.example* kacat.
*shining/projecting*.ti evam*.so *santi.*they.being* a*.non*.san.*Being.*ti
~jagan*.going*.ti *in/when the* kha.*(personal)sky*.e
चिच्.चमत्कार.मात्रम् स्वम् स्व.आत्म.अङ्गम् दृश्यम् अद्वयम् ।
cit=camatkAra.mAtram svam sva.Atma.aGgam dRzyam advayam |
स.रूपम् एव नीरूपम् स.कारणम् अकारणम् ॥७।१४४।१०॥
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||7|144|10||
.
svam sva.Atm*a.a*Ggam *Ur.own personal Body is *
dRzyam advayam *– a Percept without a second *
sa.rUpam eva nIrUpam *with form tho without form *
sa.kAraNam a.kAraNam *– **with cause without cause*
*. *
*vlm.10. The sky is a miracle of the mind, and a phenomenon of itself; it
is visible without its form, and appears as limited without its limitation,
and as created without its creation. (vacuity being increate).
दधत्याश् चित्.स्व.भावायाः संस्कार.आद्य्=अभिधाः कृताः ।
प्रतिमायाः प्रभाविन्याः न संस्कार.आदयः पृथक् ॥७।१४४।११॥
pratimAyA: prabhAvinyA: na saMskAra.Adaya: pRthak ||7|144|11||
.
saMskAra*.Adi*.&c*=abhidhA*.name/appellation*: kRta.*made/done*.A: |
pratima*.AyA: prabhAvi*.nyA: na*.no/t* saMskAra*.Adi*.&c*.a: pRthak.
*separate*
.
dadhati
saMskAra
pratima
prabhAvi
saMskAra
.
*vlm.11. The vacuum bearing the nature of the vacuous mind, is vainly
styled the firm firmament; it presents to view the forms of fleeting
objects in it, as the understanding represents its ideas and passing
thoughts to our knowledge.
notion is only reflected in consciousness, it is seen that there is no
*saMskAra independent of consciousness.
अ.पूर्वत्वात् स्मृतिः स्वप्न: संकल्प.अर्थ=अनुभूतिषु ।
a.pUrvatvAt smRti: svapna: saMkalpa.artha=anubhUtiSu |
sva.mRti.anubhavAt yA: tu dRSTArtha.sadRzISu ca ||7|144|12||
.
a*.non*.pUrvatva*.At smRti*.memory/reminiscence*: svapna*.dream*: saMkalpa.
*motive/concept*.artha*.purpose/meaning/thing*.*stuff*=anubhUti*.Su sva.
*Urself/itself*.mRti*.anubhava*.experience/apprehension, perception*.At yAs.
*which.ones* tu.*but/yet/however* dRSTArtha*.sadRzI*.Su ca*.and/also*
.
pUrvatva
anubhUti
mRti
dRSTArtha
.
*vlm.12. The remembrance of a thing, is the cause of its dream by night, as
the desire of something causes its conception in the mind; and as the
apprehension of one's death, proceeds from his seeing in the instances of
others.
notion is only reflected in consciousness, it is seen that there is no
*saMskAra independent of consciousness.
idam sarga.Atma sarga.Adau pratimA iva vijRmbhate |
चिद् भा.मात्र=आत्मिका स्वस्था न अन्यन् नाम उपपद्यते ॥७।१४४।१३॥
cit bhA.mAtra=AtmikA svasthA na anyat nAma upapadyate ||7|144|13||
.
idam sarga.Atma *This Creation.Self, the Sarga.Âtman *
sarga.Adau pratimA iva *like an image of the Primal Sarga Creation *
vijRmbhat*.e cit*.Consciousness/ever*.bhA<.*2.shine/appear.as
<http://appear.as>*.mAtra.*mode/measure/mere*.AtmikA.*nature.of/consisting.of/-like
*svastha*.A na*.no/t* anyat*.other* nAma*.name/namely/for.example* *not as
"other" *upapadyat*.e.*is.attained/deserved*
.
vijRmbhat
svastha
~upapadyat*.being.attained/deserved*
.
*vlm.13. In the beginning of creation, the world appears as an image in the
mind; which is no other than a flash or reflexion of the Divine Intellect,
and to which no other name than a rechauffe of the Divine Intellect, can be
properly assigned.
notion is only reflected in consciousness, it is seen that there is no
*saMskAra independent of consciousness.
brahmaiva bhAti jagat iti uktam uktyA anayA bhavet |
न च भातम् नवम् तच् च ब्रह्मैव इदम् अतः स्थितम् ॥७।१४४।१४॥
na ca bhAtam navam tat ca brahmaiva idam ata: sthitam ||7|144|14||
.
brahmaiva.*merely.Immensity* bhAti.*shines/appears.as <http://appears.as>*
jagat iti *Only Immensity shines as the World; *ukta.*said/told*.m ukti.
*saying/speech/word\term*.A *with/bmo* anayA.*with/bmo.this* bhavet
*.would.become* na*.no/t* ca*.and/also* bhAta*.m nava.*new/fresh/young*.m
tad*.that.one* ca*.and/also* brahmaiva.*merely.Immensity* idam*.this.here*
atas.*from.this/hence* sthita.*situate*.m
*. *
ब्रह्म / ब्रह्मा एव भाति जगत् "Only Brahman/Brahmâ projects the world"
इति.उक्तम्
उक्त्या अनया भवेत् by this saying being so.said, it comes.to.be. >bhU न च
भातम् त्वं तच् च But neither you nor That is a projection ब्रह्म/आ एव इदम्
अतः स्थितम् so this is situate only as Brahma/Brahman. .14.
*vlm.14. The saying that Brahma shines as the very world means to say that,
he did not shine anew in the form of the world, but has this form eternally
subsisting in his omniscience.
notion is only reflected in consciousness, it is seen that there is no
*saMskAra independent of consciousness.
jagat iti *Only Immensity shines as the World; *ukta.*said/told*.m ukti.
*saying/speech/word\term*.A *with/bmo* anayA.*with/bmo.this* bhavet
*.would.become* na*.no/t* ca*.and/also* bhAta*.m nava.*new/fresh/young*.m
tad*.that.one* ca*.and/also* brahmaiva.*merely.Immensity* idam*.this.here*
atas.*from.this/hence* sthita.*situate*.m
कारणम् कार्यम् इत्य् उक्त: स* पूर्व: स* विशिष्यते ।
संस्कार* इति तेन एष* संस्कार: कृतिर् उच्यते ॥७।१४४।१५॥
saMskAra* iti tena eSa* saMskAra: kRti: ucyate ||7|144|15||
.
kAraNa.*cause*.m kArya.*duty/effect/purpose*.m iti.*so/"thus"* ukta.
*said/told*: *so said *sas.*he/it* pUrva.*before/prior\eastern*: *the Prior*
sas.*he/it* viziSy<*.ate* the resulting *saMskAra* iti.*so/"thus"* tena.
*thereby/therewith* eSas*.this.one* saMskAra*: kRti*: ucyat*.said.to.be/called
<http://said.to.be/called>*.e
.
viziSy<*.ate
saMskAra
saMskAra
kRti
.
*vlm.15. It is said that the cause is (identic with) the effect, because
the common cause of all, is specialized in its form of the effect; (i. e.
the one becomes as many). The action which was confined in the cause at
first, (as vegetation in the seed), becomes evolved in the germ of creation
afterwards.
notion is only reflected in consciousness, it is seen that there is no
*saMskAra independent of consciousness.
तत् स्वप्न.आदाव् अपूर्वो ऽर्थे दृष्टान्त* इति भाति यः ।
स.संस्कार.आदि.नाम.उक्तो न बाह्यो ऽथो ऽस्ति चेतसि ॥७।१४४।१६॥
sa.saMskAra.Adi.nAma.ukta: na bAhya: artha: asti cetasi ||7|144|16||
.
tad*.that.one* svapna*.dream*.Adi*.&c*.au a*.non*.pUrva.
*before/prior\eastern*: artha*.purpose/meaning/thing*.*stuff*.e *that
Dream.process without priority of sense* dRSTAnta*.example** iti.*so/"thus"*
bhAti.*shines/appears.as <http://appears.as>* yas*.this.who/which* sa.*with*
.saMskAra*.Adi*.&c*.nAma*.name/namely/for.example*.ukta.*said/told*: na
*.no/t* bAhya.*outside/external*: artha*.purpose/meaning/thing*.*stuff*:
asti.*existing/being* cetas.*affective.intelligence.Affectivity*.i
.
*vlm.16. When such things (or conditions) occur in the mind in dreams, as
have not been seen or known before, they are called sanskáras or pristine
impressions in the mind, (as our inward passions and feelings), and not the
external objects of sense, which are not inbred in the mind,
vastu dRSTam na dRSTam ca sat ca Aste cetanA iva khe |
स्व.भावाद् भाति ख.आत्मा अपि दृष्टवच् च अतिजृम्भते ॥७।१४४।१७॥
sva.bhAvAt bhAti kha.AtmA api dRSTavat ca atijRmbhate ||7|144|17||
.
vastu*.substance* dRSTa.*perceived/seen*.m na*.no/t* dRSTa.*perceived/seen*.m
ca*.and/also* sat.*real/So* ca*.and/also* Aste* cetana.*affective.sentience*.A
iva.*like/as.if* kha.*(personal)sky*.e *and BeingSo is like Affectation in
Ur kha.Skyview + *svabhAva.*own.becoming*.At bhAti.*shines/appears.as
<http://appears.as>*
kha.*(personal)sky*.Atma.*Self* api*.even/tho* dRSTa.*perceived/seen*.vat
*.like/-ful* ca*.and/also* ati.*super*.jRmbh<*.ate
.
*vlm.17. These mental impressions or reminiscences, are perceptible to us
in our dreaming and not in the waking state; and though they are unseen in
our waking; yet they are not lost unto us so long as we retain those
impressions in the mind. They naturally appear in the soul in dreaming, as
the visibles appear to sight in the waking state.
There is no other external factor known as *saMskAra (popularly translated
into 'latent impressions of past experiences and actions'). Things seen and
unseen exist in the consciousness which shines in its own light and
experiences all those things as if already seen.
vedAnta.artha.Atmakam pUrva.sarga.abhAvam pravartate |
ततो वेद्य.व्यवस्था ज्ञै: क्रियते स्व.अर्थ.सिद्धये ॥७।१४४।१८॥
tato vedya.vyavasthA jJai: kriyate sva.artha.siddhaye ||7|144|18||
.
*nature.of/consisting.of/-like*.m *a Selfling, in the Vedântic sense *pUrva.
*before/prior\eastern*.sarga*.creation*.a*.non*.bhAva.
*becoming.state/feeling.sense*.m *in the absence of a prior creation*
pravartat*.e
tatas.*thence/thus* vedya*.vyavasthA.
*distinctness/stability/position/decision*.A *with/bmo* jJa.*wise/knower*s.i:
kriyate.*is.done*.e sva.*Urself/itself*.artha*.purpose/meaning/thing*.
*stuff*.siddhi.*attainment/success/empowerment*.e
.
*vlm.18. Thus the vedantist comes to know the inexistence of the outer
world, and by knowing the knowable One, they come to attain the
consummation of their object: (which is the attainment of their final
emancipation or moksha).
स्वप्ने तु जाग्रत्.संस्कारो यस् तज्.जाग्रत्.कृतम् नवम् ।
अजाग्रज्.जाग्रद्.आभासम् कृतम् इत्य् एव तद्.विदः ॥७।१४४।१९॥
ajAgrat.jAgrat.AbhAsam kRtam iti eva tat.vida: ||7|144|19||
.
svapne tu *but in Dream *
jAgrat.saMskAra: *is the imprint of waking*
ya: *which *
tat *that *
jAgrat.kRtam navam *waking.deed afresh*
ajAgrat.jAgrat.AbhAsam kRtam – *is a projection of the waking deed in
unWaking*
.
iti eva tad.vida: *so say the That.knowers. *
*sv.19 In dream the *saMskAras created in the waking state arise; but in
the waking state itself they are created anew. But they who know the truth
declare that they were in fact created in a state that appeared to be the
waking state but which in fact is not.
*vlm.19. The impressions of the waking state, which occur in the state of
dreaming, are the newly made imprints of the waking hours on the memory;
and these make the sleeping hours seem as waking to the dreaming soul.
tata: vAyau iva a.spandA: citte bhAvA: sthitA: svata: |
ते स्वतः सम्.प्रवर्तन्ते का अत्र संस्कार.कर्तृता ॥७।१४४।२०॥
te svata: sam.pravartante kA atra saMskAra.kartRtA ||7|144|20||
.
tatas.*thence/thus* vAyu.*wind/air*.au iva.*like/as.if* a.spanda.
*Vibration/Energy*.A: citta.*Affective.mind*.e bhAva.
*becoming.state/feeling.sense*.A: sthita.a*.non*: svatas te*.they/you*
svatas* sampravartan*.te kA.*?who* atra.*here* saMskAra*.~kartRtA.*doership*
.
*vlm.20. These recent ideas fluctuate in the mind, as by the breath of the
wind, and they occur and recur of themselves, without the agency of
pristine impressions.
them?
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष.आट्म तिष्ठति ।
ekam tathA ca cin.mAtram svapne lakSa.ATma tiSThati |
puna: lakSAt yata: svapna* ekam Aste suSuptakam ||7|144|21||
.
ekam tathA ca cin.mAtram *and thus one measured Consciousness *
svapne lakSa.ATma tiSThati *in dream as one thousands of selves abiding *
puna: lakSAt yata: svapna* *again after thousands having.come in Dream*
ekam Aste suSuptakam *one is the Sleepling—the Dreamless Sleeper*
*. *
*vlm.21. There is one sole Intellect only,
possessed of its many multitudes of airy dreams;
and being dispossessed of them at last,
it remains solely by and in itself.
cit.vyomni svapna.saMvitti: yA sA eva jagat ucyate |
सुषुप्तम् प्रलयः प्रोक्तस् तस्मान् न्यायो ऽयम् एव सन् ॥७।१४४।२२॥
.
cidvyomni svapna.s*aMv*itti: *in Ur Conscious space dream.awareness *
yA saiva jagat ucyate *that which is said to be this very world + *
suSupta*.fast.asleep*.m pralaya*.Doomsday*: prokta*: tasmAt
*.from.that/therefore**/thru.that* nyAya.*Case*: ayam.* this.here* eva.
*even/only/indeed* san.*Being.*
.
*sv.22 When the experience of a thousand things arises in consciousness, it
is known as creation; and when the experience of the thousand things ceases
in consciousness, that is known as the cosmic dissolution.
*vlm.22. The consciousness that we have of the dreams, ranging at large in
the empty sphere of our Intellect, is verily what is denominated the world
by us; and the want of this consciousness in our sound sleep, is what is
termed the extinction of world by ourselves. This analogy applies also to
एकम् एव चिद् आकाशम् स.आकारत्वम् अन्.एककम् ।
ekam eva cit AkAzam sa.AkAratvam an.ekakam |
स्वरूपम् अजहद् धत्ते यत् स्वप्न* इव तज् जगत् ॥७।१४४।२३॥
.
eka.*one*.m eva.*even/only/indeed* cit*.Consciousness/ever* AkAza*.Space*\
*sky*.m sa.*with*.AkAra.*formation*.tva.*ity*.m anekaka*.m svarUpa
*.nature/character*.m ajahAt.*was.giving.up* dhatte yat *in/when the* svapna
*.dream*.e iva.*like/as.if* tad*.that.one* jagat.*going/world*
.
*vwv.1306/7.144.23. The space of Consciousness is only one; its appearances
are many. It holds the world without abandoning its inherent nature, as it
happens in a dream.
*sv.23 Thus the pure consciousness (cidAkAza) brings into being this
diversity with all its names and forms, without ever abandoning is
indivisibility, just as you create a world in your dream.
*vlm.23. There exists only the infinite sphere of one eternal Intellect,
and there appears an infinity of shapes, perpetually rising and setting in
its open in the manner of dreams. These are born of its own nature and are
called the world, and bear the same intellectual form with itself.
एवम् चित्.परमाण्व्.अन्तर्.जगद् भावम् इदम् स्थितम् ।
तद् अनन्य.आत्म च आभोगि स्वप्न.आदर्श.तलेष्व् इव ॥७।१४४।२४॥
tat ananya.Atma ca Abhogi svapna.Adarza.taleSu iva ||7|144|24||
.
evam*.so* cit*.Consciousness/ever*.paramANu.*superatom*.antar*.within*.
jagat.*going/world* bhAva.*becoming.state/feeling.sense*.m idam*.this.here*
sthita.*situate*.m tad*.that.one* ananya.*not.different/not.other*.Atma.
*Self* ca*.and/also* Abhog*a.i svapna*.dream*.Adarza*.mirror*.tala
*.surface/level*.eSu iva.*like/as.if*
.
*vlm.24. Thus the atomic particle of the Intellect, contains the form of
the whole cosmos within its bosom; which is an exact ectype of its
archetype, as the shadow under a mirror, is the true representation of the
prototype.
*sv.24 The perception or the experience of 'the world' exists within the
atomic particle of infinite consciousness. Just as the reflection in a
*AB. ... Adarza.taleSu ... ||
jagat.*going/world* bhAva.*becoming.state/feeling.sense*.m idam*.this.here*
sthita.*situate*.m tad*.that.one* ananya.*not.different/not.other*.Atma.
*Self* ca*.and/also* Abhog*a.i svapna*.dream*.Adarza*.mirror*.tala
*.surface/level*.eSu iva.*like/as.if*
चिद्.व्योम संविन्.मात्रम् यत् परमाणुवद् आततम् ।
अन्=आदि.मध्य.पर्यन्तम् तदेव जगद् उच्यते ॥७।१४४।२५॥
.
cit*.Consciousness/ever* vyoma.*spacious.sky* saMvin*.mAtra.
*mode/measure/mere*.m yat.*which/what* paramANu.*superatom*.vat*.like/-ful*
Atata*.outspread/extended*.m an.*not-/un-*=Adi*.&c*.madhya.*middle*.paryanta
*.limit/edge/end*.m tadeva* jagat.*going/world* ucyat*.said.to.be/called
<http://said.to.be/called>*.e
.
*vlm.25. The cavity of the Intellect contains the consciousness which is
diffused in it like the dilution of an atom; and extends throughout without
beginning and end, and this is called the cosmos.
*sv.25 This infinite consciousness is beginningless and endless; that
itself is called creation.
तस्माद् यत्र चिद्.आकाशम् अनन्तम् सततम् स्थितम् ।
तत्र अस्ति इति जगद्.भानम् तद् अङ्गानान्य् अरूपि यत् ॥७।१४४।२६॥
tatra asti iti jagat.bhAnam tat aGgAnAni a.rUpi yat ||7|144|26||
.
tasmAt*.from.that/therefore**/thru.that* yatra*.where* cit*.Conscious.*AkAza
*.Space*\*sky*.m ananta*.boundless/endless*.m satatam*.wholly/totally*.m
sthita.*situate*.m tatra*.there/then* asti.*existing/being* iti jagat.
*going/world*.bhAna*.m tad*.that.one* aGgana*.courtyards*.Ani a*.non*.rUpi
*.embodied\handsome* yat.*which/what*
.
*vlm.26. Hence as far as the vacuity of the Intellect extends to all
infinity, there is the appearance of the wide world connected with it, as
immanent in and identic with itself at all times. (The intimate connection
of the subjective mind and objective world together).
*sv.26 Wherever this consciousness shines, there this creation exists,
* tasmAt*.from.that/therefore**/thru.that* yatra*.where* cit*.Conscious.*
AkAza*.Space*\*sky*.m ananta*.boundless/endless*.m satatam*.wholly/totally*.m
sthita.*situate*.m tatra*.there/then* asti.*existing/being* iti jagat.
*going/world*.bhAna*.m tad*.that.one* aGgana*.courtyards*.Ani a*.non*.rUpi
*.embodied\handsome* yat.*which/what*
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
इति न्यायाज् जगद् याति परमाणु.उदरे ऽप्य् अजम् ॥७।१४४।२७॥
.
cit*.Consciousness/ever*.mAtra.*mode/measure/mere* eva.*even/only/indeed*
bhuvana.*being/world*.m *mere measured Consciousness is the world *
tvam.*you* aham.*I* cit*.Consciousness/ever*.maya.*made*.m jagat.
*going/world* iti.*so/"thus"* nyAya.*Case*.At jagat.*going/world*
yAti*.coming.to
<http://coming.to>* paramANu.*superatom*.udara.*belly/womb\cavity\interior*.e
api*.even/tho* aja.*unborn*.m
.
*vlm.27. The intellect is selfsame with the world, and therefore all minds
and intellectual beings as myself and thyself, are worlds or microcosm
also; and it is for this reason that the great macrocosm of the world, is
said to be comprised in the corpuscule of the mind.
consciousness and therefore uncreated.
bhuvana.*being/world*.m *mere measured Consciousness is the world *
tvam.*you* aham.*I* cit*.Consciousness/ever*.maya.*made*.m jagat.
*going/world* iti.*so/"thus"* nyAya.*Case*.At jagat.*going/world*
yAti*.coming.to
<http://coming.to>* paramANu.*superatom*.udara.*belly/womb\cavity\interior*.e
api*.even/tho* aja.*unborn*.m
तस्माद् अहम् पराण्व्.आत्मा समस्त.जगद् आकृतिः ।
tasmAt aham parANu.AtmA samasta.jagat AkRti: |
सर्वत्र एव च तिष्ठामि परमाणु.उदरे ऽपि च ॥७।१४४।२८॥
sarvatra eva ca tiSThAmi paramANu.udare api ca ||7|144|28||
.
tasmAt*.from.that/therefore**/thru.that* aham.*I* parANu*.Atma.*Self*
samasta*.total/entire/all*.jagat.*going/world* AkRti*: *the embodiment of
the whole world = *sarvatra*.everywhere/when* eva.*even/only/indeed* ca
*.and/also* tiSThAmi*.I.stay/rest* paramANu.*superatom*.udara.
*belly/womb\cavity\interior*.e api*.even/tho* ca*.and/also*
.
*vlm.28. Therefore I who am a minute soul, am of the form of the whole
world also, (being its container in the mind); hence I abide everywhere
likewise, even in the midst of an atom also.
consciousness and therefore uncreated.
cinmAtra.paramANu: sat jagat AtmA api ayam nabha: |
यत्र तिष्ठाम्य् अहम् तत्र पश्यामि भुवन.त्रयम् ॥७।१४४।२९॥
.
cit*.Consciousness/ever*.mAtra.*mode/measure/mere*.paramANu.*superatom*:
sat.*real/So* jagat.*going/world* Atma.*Self* api*.even/tho* ayam.*
this.here* nabhas.*spacious.sky* yatra*.where* tiSThAmi*.I.stay/rest* aham.
*I* tatra*.there/then* pazyAmi.*I.see/know* bhuvana.*being/world*.traya.
*triad/trio*.m
.
*vlm.29. Being in the form of the minutiae of the intellect, I am also as
great as the universal soul, and as expanded as the open air all around; I
also see all the three worlds about one, wherever I abide or move. (All
things are present in the mind, at all places and times).
*sv.29 Hence, I am that atomic particle of consciousness and as such I am
infinite and omnipresent. Therefore, wherever I am, I see everything from
there itself.
sat.*real/So* jagat.*going/world* Atma.*Self* api*.even/tho* ayam.*
this.here* nabhas.*spacious.sky* yatra*.where* tiSThAmi*.I.stay/rest* aham.
*I* tatra*.there/then* pazyAmi.*I.see/know* bhuvana.*being/world*.traya.
*triad/trio*.m
अहम् चित्.परमाण्व्.आत्मा तेन चित्.परमाणुना ।
aham cit.paramANu.AtmA tena cit.paramANunA |
ekatAm Agata: vAri vAriNA iva tat.IkSaNAt ||7|144|30||
.
aham cit.paramANu.AtmA *I am the self of the **Conscious Singularity *
tena cit.paramANunA *thru that **Conscious Singularity *
ekatAm Agata: *having come to Oneness *
vAri vAriNA iva *like water in water *
tat IkSaNAt *from beholding That*
*. *
*vlm.30. I am an atom of the intellectual soul, and am joined with the
intellectual soul of the universe; it is my sight of the supreme spirit in
my meditation, that I am lost in it as a drop of water is lost in the
ocean.
*sv.30 I am a particle of consciousness but I am one with the infinite
consciousness on account of the realisation of this truth, even as water is
the same as water.
tat oja: sampravizya aham sthita: tat anubhUtivat |
अन्तस्थ.त्रिजगद् रूपो यथा अब्जे बीजम् अङ्कुरे ॥७।१४४।३१॥
antastha.trijagat rUpa: yathA abje bIjam aGkure ||7|144|31||
.
tad*.that.one* ojas*.Vital.energy* sampravizya* aham.*I* sthita.*situate*:
tad*.that.one*.anubhUti*.vat*.like/-ful* antastha.*at.the.end/endmost*
.trijagat*.rUpa*.form/shape/color*: yathA.*as/how* abja.*waterlily*.e bIja
*.seed*.m aGkura.*shoot*/*sprout*.e
.
*vlm.31. Having entered into the Divine spirit, and feeling its influence
in me, I am filled with its cognition; and behold the three worlds within
me, as the seed lies hid in the pericarp or in the seed vessel; (to be
developed in its future foliage).
तत्र मे त्रिजगद्.रुपम् अन्त: कचितम् आत्मनि ।
tatra me trijagat.rupam anta: kacitam Atmani |
तथा तन् न तु तद् वाह्ये विद्यते केनचित् क्वचित् ॥७।१४४।३२॥
.
tatra*.there/then* me.*my/me* <me.@me> trijagat*.rUpa*.form/shape/color*.m
anta:.*within* ~kacita.*projected**.m Atmani.*in/when.Self* tathA.*thus* tad
*.that.one* na*.no/t* tu.*but/yet/however* tad*.that.one* vAhya*.e
vidyat.*knowing.to.be
<http://knowing.to.be>*.e kenacit*.whyever?however?* kvacit.
*somewhere/wherever*
*. *
*there within me is the form of the Triple World* *projected in mySelf*
*thus That but not That*
*:*
*I travel whyever whenever it is known to be*
*...*
*vlm.32. I see the triple world expanding within myself, (according to our
reminiscence of the same which is engraven in the mind), beside which there
is no outer world on the outside of of any body...
yatra.yatra yadA bhAti svapne jAgrat iti iha vA |
स.बाह्य.अभ्यन्तरम् दृश्यम् निजम् चिद् भानम् एव तत् ॥७।१४४।३३॥
.
yatra*.where*.yatra*.wherever* yadA.*when/where* bhAti.*shines/appears.as
<http://appears.as>* *... wherever when it appears*
svapna*.dream*.e jAgrat.*waking* iti.*so/"thus"* iha.*here/itw/now*
vA.*or* *whether
in dream or as this waking *
sa.*with*=bAhya.*outside/external*.abhyantara.*within*.m dRzya.
*percept/object*.m
nija*.inborn/native/innate/natural*.m cit*.Consciousness/ever* bhAna*.m eva.
*even/only/indeed* tad*.that.one*
.
*vlm.33. Whenever the world appears in any form, whether of a gross or
subtile nature, as in the states of our waking or dreaming; both these
forms of the interior or exterior worlds, are to be known as the reflexion
of the ideal one imprinted in the intellect.
*sv.33 All this happened within it and within it I saw the three worlds —
not outside.
bhAti svapne yadA janto: jagat Anandam Atatam |
चिद् अणोर् एव तद् भानम् आत्मन: तत्.पद.आत्मना ॥७।१४४।३४॥
cit aNo: eva tat bhAnam Atmana: tat.pada.AtmanA ||7|144|34||
.
bhAti svapne.*in/when.dream* yadA.*when/where* jantu*.birth/being*.o: *when
it appears in a dream *jagat.*going/world* Ananda.*Happiness/Joy\"Bliss"*.m
Atata*.outspread/extended*.m *the world is a blissful expanse *cit
*.Consciousness/ever* aNu*.atom/microbit*.o: eva.*even/only/indeed* tad
*.that.one*.bhAna*.m Atma.*Self*.nas tad*.that.one*.pada.
*condition/happening*.AtmanA.*w.Self*
.
*vlm.34. When the living soul indulges itself in the sight of the world, in
the state of its dreaming; it is to be known as a reflexion of the expanded
particle of the intellect, which the sleeping soul delights to dote upon.
*sv.34 Whether it is called dream or waking, inside or outside, all this is
within the infinite consciousness.
अ.कारणम् चेद् दृश्यम् तत् कथम् एतत् प्रसिध्यति ।
a.kAraNam ced dRzyam tat katham etat prasidhyati |
स.कारणम् चेद् दृश्यम् तत् स्वप्ने सर्ग.आदि.धी: कुतः ॥७।१४४।३५॥
sa.kAraNam ced dRzyam tat svapne sarga.Adi.dhI: kuta: ||7|144|35||
.
a*.non*.karaNa.*motive*.m cet.*if* dRzya.*percept/object*.m tad*.that.one*
katham*.how?* etat.*this**.here* prasidhyat*.i | sa.*with*.kAraNa.*cause*.m
cet.*if* dRzya.*percept/object*.m tad*.that.one* svapne.*in/when.dream*
sarga*.creation*.Adi*.&c*.dhI.*thot*.: kutas.*?whence*
.
अ.कारणम् चेद् दृश्यम् तत् If that Drshya Percept is without.a.cause कथम्
एतत् प्रसिध्यति how does this get established? सँकारणं चेद् दृश्यं तत् If
that Percept is with.a.cause स्वप्ने सर्गादि.धीः कुतः how is there the
thought of Creation.&c in Dream? .35.
.
*sv.35 THE HUNTER asked:If this creation is causeless how does it come into
*vlm.35. The Huntsman rejoined:—If the visible world is causeless or
without its maker, then how could it come into existence, and if it be a
caused or created exterior world, how could we have any knowledge of it in
the sleeping and dreaming of the soul.
अ.कारणक* एव अयम् सर्ग* आदौ प्रवर्तते ।
a.kAraNaka* eva ayam sarga* Adau pravartate |
समस्त.कारण.अभावाद् यतः सर्ग.आत्म.चित्.नभः ॥७।१४४।३६॥
samasta.kAraNa.a.bhAvAt yata: sarga.Atma.cit.nabha: ||7|144|36||
.
a.kAraNa.ke eva *when quite without.cause.thing *
ayam sarge Adau pravartate *it, in creation from the beginning, carries.on.
*
samasta.kAraN*a.a*.bhAvAt *because of its all.cause.non.state *
yata: sarga.Atma.cit.nabha: *hence it is a
creation.soul.consciousness.cloud*
*. *
*sv.36 THE SAGE replied: In the beginning, creation had no cause
whatsoever.
*vlm.36. The sage replied:—All this is without a cause, and the world
proceeded at first without any causality whatever. (The Muni means to say
that there cannot be any independent or instrumental cause of creation save
the immanation of One oneself).
अ.कारणानाम् भावानाम् अत्यन्त.असम्भवाद् इह ।
क्वचित् स.प्रतिघ: सर्गो न सम्भवति कश्चन ॥७।१४४।३७॥
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||7|144|37||
.
*.Feeling/impression/Imagination*.m *of causeless states*
atyanta.*boundless/infinite*.a*.non*.sambhava*.At iha.*here/itw/now*
kvacit.*somewhere/wherever* sa.*with*.pratigha
*.resistance/opposition/struggle*: sarga*.creation*: *wherever the creation
is with.obstruction ???*
na sambhavat.*manifest/becoming*.i kazcana.*anyone*
.
zgl#tt. **atyantAbhAva* boundless unBecoming. ..VA
"Boundless.unBeing.Awareness" is simply"understanding of complete
non.existence". In many other places, too. .. AS.. Yes, I agree with
you...JD. I would call that Vijnâna. atyanta is ati.anta, beyond any end or
boundary. To be complete it would be Ady.anta. § We are looking here at a
excellent Samvid, of vwv, could not stick.to a single translation of his
name). It is from >vid, like vidyA, the common way of knowing rather than
>jJA, like jJAna, the holistic way of knowing. sam.vit is together.knowing,
of becoming. •• #*atyantAsambhava. .**
*sv.37 Since the objects of this creation had no cause whatsoever,
conflicting diversity of objects opposed to one another does not arise. The
one absolute Brahman alone shines as all this and is denoted by words like
'creation', etc.
*vlm.37. It is verily impossible for gross and perishable bodies and
transient beings, to come to being without a cause; but that which is a
facsimile or shadow only of the antitype and original model of the eternal
mind, cannot possibly have any cause at all.
*sv.37 Since the objects of this creation had no cause whatsoever,
conflicting diversity of objects opposed to one another does not arise. The
one absolute Brahman alone shines as all this and is denoted by words like
'creation', etc.
brahma idam ittham AbhAti bhAsvaram cit.svabhAvata: |
सर्ग.आदि.शब्द.पर्यायम् आदि.अन्त.परिवर्जितम् ॥७।१४४।३८॥
sarga.Adi.zabda.paryAyam Adi.anta.parivarjitam ||7|144|38||
.
brahma.idam *this brahmic Immensity *
ittham*.thus/in.this.manner* AbhAti* bhAsvara.m cit*.Consciousness/ever*
.svabhAva.*own.becoming*.tas.*from/thru* sarga*.creation*.Adi*.&c*.zabda.
*word/sound*.paryAya*.semblance/succession/synonym*.m
Adyanta*.parivarjita.m *from beginning to end *shunned/avoided
*. *
*vlm.38. It is Brahma {the noun is neuter, not masc.!} himself that thus
shines refulgent, by nature of his intellectual effulgence; hence the
world's creation and destruction are utterly inapplicable to what is
without its beginning and end.
a form in the formless.
iti akAraNake sarge kacati brahma.rUpiNi |
परस्य अवयव.आभासो नित्य.आत्मा.अवयव.आत्मना ॥७।१४४।३९॥
parasya avayava.AbhAsa: nitya.AtmA.avayava.AtmanA ||7|144|39||
.
iti.*so/"thus"* a*.non*.kAraNaka.e sarga*.creation*.e *such in a causeless
crestion *
kacat.*shining/projecting*.i brahma.*Brahman.Immensity*.rUpi
*.embodied\handsome*.Ni *projecting a brahmic form *para.*higher/next*.sya
avayava*.limb/member/part*.AbhAsa*.appearance\phantom/projection*: nitya.
*eternal/constant*.Atma.*Self*.avayava*.limb/member/part*.AtmanA.*w.Self*
iti a*.non*kAraNaka.e sarga*.creation*.e kacat.*shining/projecting*.i
brahma.*Brahman.Immensity*.rUpi*.embodied\handsome**.Ni
.
*vlm.39. Thus the uncaused creation, abides in the substance of the great
god, and shines forth with divine glory to all infinity. It is to gross
minds only, which are prepossessed with the grosser ideas of materiality,
that it appears in the form of a gross material body.
a form in the formless.
*KG. typo avayAvAbhAso....
a.nAnAtve api nAnAtve brahmaNi a.brahma.rUpiNi |
अन्.आकारे ऽपि स.आकारे कचत्य् अ.प्रतिघम् प्रति ॥७।१४४।४०॥
an.AkAre api sa.AkAre kacati a.pratigham prati ||7|144|40||
.
a.nAnAtva.*variety/diversity/difference*.e api*.even/tho* nAnAtva.
*variety/diversity/difference*.e brahmaNi.*in.Brahmic.Immensity* a*.non*
.brahma.rUpi*.embodied\handsome*.Ni anAkAra*.e api*.even/tho* sa.*with*
.AkAra.*formation*.e kacat.*shining/projecting*.i a*.non*.pratigha
*.resistance/opposition/struggle*,m prati*. re/towards/near*
.
*vlm.40. What numberless varieties do there appear in the unvaried Brahma,
unchanged and imperishable.
*sv.38.39.40 Thus, this causeless creation is Brahman but it appears to be
a form in the formless.
*variety/diversity/difference*.e brahmaNi.*in.Brahmic.Immensity* a*.non*
.brahma.rUpi*.embodied\handsome*.Ni anAkAra*.e api*.even/tho* sa.*with*
.AkAra.*formation*.e kacat.*shining/projecting*.i a*.non*.pratigha
*.resistance/opposition/struggle*,m prati*. re/towards/near*
तद् ब्रह्म एव निराकारम् चिद् रूपत्वात् स्फुरद् वपुः ।
tat brahma eva nirAkAram cit rUpatvAt sphurat vapu: |
स.आकारम् इव भात.आत्म भूत्वा स्थावर.जंगमम् ॥७।१४४।४१॥
sa.AkAram iva bhAta.Atma bhUtvA sthAvara.jaMgamam ||7|144|41||
.
*.Consciousness/ever* rUpatva*.formation*.t sphurat.
*flashing/appearing/throbbing*
vapus.*embodiment* sa.AkAra.*formation*.m iva.*like/as.if* bhAta*.Atma.
*Self* bhUtvA*.having.become* sthAvara.*constant/regular/stable*.jaMgama.
*going*.m
.
*vlm.41. Brahma is formless in his person, (which is of a spiritual form);
yet he exhibits himself in many forms, in his being the mind (or mirror of
all ideal forms); where he represents his spiritual self or soul, in all
the various forms of moving and immovable bodies.
*sv.41 Because it is pure consciousness it appears to assume various forms
like the mobile and the immobile objects.
deva.RSi.muni.bhA.rUpam karoti niyatim kramAt |
विधींश् च प्रतिबोधांश् च देश.काल.क्रिया.आदिकान् ॥७।१४४।४२॥
vidhIn ca pratibodhAn ca deza.kAla.kriyA.AdikAn ||7|144|42||
.
deva.RSi.muni.bhA.rUpam karoti
*making the projected forms of Gods, RShis, munis *
niyatim kramAt *according.with destiny *
vidhIn ca *and its laws *
pratibodhAn ca *– and realizations *
deza.kAla.kriyA.AdikAn *– enacted in place & time*
*. *
*vlm.42. He makes the gods, sages and seers in his likeness, and directs
them to their different degrees and duties also; he stablishes the laws and
prohibitions of conduct, and appoints the acts and observances at all times
and places.
*sv.42 And as the gods and the sages it creates and sustains a world order
with all the injunctions and prohibitions. Existence, nonexistence, the
gross and the subtle, etc., do not in any way affect the omnipresent
consciousness.
भाव.अभाव.ग्रह.उत्सर्ग.स्थूल.सूक्ष्म.चर.अचराः ।
bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: |
अर्था* व्यभिचरन्त्य् एते नियतिर् न अखिलास् ततः ॥७।१४४।४३॥
arthA* vyabhicaranti ete niyati: na akhilA: tata: ||7|144|43||
.
bhAva.*becoming.state/feeling.sense*.a*.non*.bhAva.
*becoming.state/feeling.sense**.graha*.utsarga*.sthUla.*gross/material*
.sUkSma*.subtle/intangible\tiny*.cara*.a*.non*.cara*.A: | artha
*.purpose/meaning/thing*.*stuff*.A vyabhicaran*.ti ete.*these.ones* niyati.
*destiny/order*: na*.no/t* akhila.*entire*/*total*.A: tatas.*thence/thus*
.
*vlm.44. Ever since the general decree, nothing takes place without its
proper special cause; as you can never expect to exude oil from sand (save
from oily seeds).
ततः प्रभृति भावानाम् स.कारणकताम् विना ।
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
स.एकताद् इव तैलानाम् न सम्भवति सम्भवः ॥७।१४४।४४॥
.
tatas.*thence/thus* prabhRti* *of/for the* bhAva.
*becoming.state/feeling.sense*s.AnAm sa.*with*.kAraNaka.tA.*ness/state*.m
vinA*.without* sa.*with*.ekatA.*one.state/oneness*.t iva.*like/as.if*
taila.sesame.*oil*.s.AnAm na*.no/t* sambhavat.*manifest/becoming*.i
sambhava*:
.
*vlm.44. Ever since the general decree, nothing takes place without its
proper special cause; as you can never expect to exude oil from sand (save
from oily seeds).
नियतिर् नायकश् चैव ब्रह्मतश् च अङ्गम् आत्मना ।
niyati: nAyaka: caiva brahmata: ca aGgam AtmanA |
स्व.अङ्गेन संयमयति करेण इव निजम् करम् ॥७।१४४।४५॥
sva.aGgena saMyamayati kareNa iva nijam karam ||7|144|45||
.
niyati.*destiny/order*: nAyaka*.chief*: ca*.and/also* eva.*even/only/indeed*
brahma.tas.*from/thru* ca*.and/also* aGga.*body*.m ~AtmanA.*w.Self* svAGga
*.Ur.body\fair.limbed**.ena saMyamayat.*restraining/controlling**.i
*with/bmo* kara.*doing/causing\hand\trunk/ray/beam*.eNa iva.*like/as.if*
nija*.inborn/native/innate/natural*.m kara.
*doing/causing\hand\trunk/ray/beam*.m
.
*vlm.45. The destined decree of providence, is the leader of all events in
the world; it is as one part of the body of Brahma, by which he represses
the other part of himself (i.e. his will); as we restrain the action of one
*sv.45 The world order and its lord (Brahman) act on one another just like
one arm restrains the other, though both belong to the same person.
a.buddhi.pUrvam ca an.iccham evam eva pravartate |
काकतालीय.वत्.स्पन्दाद् आवर्ता* इव वारिणि ॥७।१४४।४६॥
.
*thm *a*.non*.*Buddhi.realizing.mind*.pUrva.*before*.m ca*.and/also*
aniccha*.m evam*.so* eva.*even/only/indeed* pravartat*.e | *from/thru\than.thm
* *Case of the Coconut.Crow*.vat*.like/-ful*.spanda.*Vibration/Energy*.At
*tha* Avarta.*turning/winding\whirl\vortex*.A iva.*like/as.if* *tha* vAri.
*water*.Ni
.
*sv.46 Thus, this creation arises without desire and without psychological
causation.
*vlm.46. This unavoidable destiny overtakes us, against our prudence and
will, like the sudden fall of a fruit on a flying crow ([Sanskrit:
kákatálíya) and drives us along with its course, as the tide or eddy bears
down the waters with it.
coconut, falling, is also all *spanda. CONK! (or kAGkS?)
saMniveza: hi niyati: tAm vinA pratigha.udayam |
ब्रह्म स्थातुम् न शक्नोति तच् च सर्व.आत्मता.अक्षयम् ॥७।१४४।४७॥
.
saMniveza.*abode/arrangement/condition/ appearance*: hi*.for/since* niyati.
*destiny/order*: tAm*.it/her* vinA*.without* pratigha
*.resistance/opposition/struggle*.udaya.*rise/ascent*.m
brahma sthAtum na zaknoti *the brahman.Immensity cannot be seated *
tat ca sarva.AtmatA=akSayam – *for That is the undecaying state of the
AllSelf*
*. *
*vlm.47. The preordination of certain effects from certain causes, is what
is called destiny; without which there result all disorder and disturbance,
and in want of which the great Brahma even cannot abide. It is therefore
the imperishable soul of all existence.
niyati.*destiny/order*: tAm*.it/her* vinA*.without* pratigha
*.resistance/opposition/struggle*.udaya.*rise/ascent*.m
brahma sthAtum na zaknoti *the brahman.Immensity cannot be seated *
tat ca sarva.AtmatA=akSayam – *for That is the undecaying state of the
AllSelf*
एवम् स.कारणम् सर्वम् सर्वदा दृश्य.मण्डलम् ।
evam sa.kAraNam sarvam sarvadA dRzya.maNDalam |
यस्य सर्गे यतः कालात् ततः प्रभृति तम् प्रति ॥७।१४४।४८॥
yasya sarge yata: kAlAt tata: prabhRti tam prati ||7|144|48||
.
*everywhere the sphere of the Percept* yasya sarge *in whose creation + *yata:
kAlAt – *whence after a time *
tata: prabhRti *thus the beginning *tam prati *that next*
*.... *
*vlm.48. Thus then this destiny is the cause of all, and although it is
unseen and unknown, yet it acts on all as it is destined for them ever
since their very production. (This is no more than the unchangeable law of
nature).
*sv.48 Thus, this creation has a cause, but only in relation to the one
whose creation it is and as long as that creation lasts in relation to him.
dRzya.*percept/object*.maNDalam *everywhere the sphere of the Percept*
yasya sarge *in whose creation + *yata: kAlAt – *whence after a time *tata:
prabhRti *thus the beginning *tam prati *that next*
भात्य् अकारणकम् ब्रह्म सर्ग.आत्मा अप्य् अबुधम् प्रति ।
bhAti a.kAraNakam brahma sarga.AtmA api abudham prati |
तम् प्रत्य् एव च भात्य् एव कार्य.कारण.दृक्.भ्रमः ॥७।१४४।४९॥
tam prati eva ca bhAti eva kArya.kAraNa.dRk.bhrama: ||7|144|49||
.
...*appearing non.causally the* *brahman.Immensity*
*altho a CreationSelf also *
a*.non*..budha.*wise/deity*.m prati*. for* tam.*it/him* prati
*.re/towards/near* eva.*even/only/indeed* ca*.and/also* bhAti *shines *eva.
*even/only/indeed*
kArya.*effect*.kAraNa.*cause*.dRz.*seeing/sighting/appearance
*bhrama.*delusion/wandering*
.
*sv.49 The ignorant think that Brahman shines or appears as this creation
without a cause; and it is again the ignorant that are caught up in this
real.
* bhAti akAraNakam ... *appears causelessly,* brahma the *brahman.Immensity*
sarga.AtmA api *CreationSelf even* a*.non*..budha.*wise/deity*.m prati*.
re/towards/near* tam.*it/him* prati*.re/towards/near* eva.*even/only/indeed*
ca*.and/also* bhAti *shines *eva.*even/only/indeed* kArya.*effect*.kAraNa.
*cause*.dRz.*seeing/sighting/appearance *bhrama.*delusion/wandering*
काकतालीय.वत् सर्गे स्थिते त्व् आवृत्ति.वृत्तिवत् ।
kAkatAlIya.vat sarge sthite tu AvRtti.vRttivat |
इदम् इत्थम् इदम् न इत्थम् इति इयम् नियतिः स्थिता ॥७।१४४।५०॥
idam ittham idam na ittham iti iyam niyati: sthitA ||7|144|50||
.
*As in the Case of the Coconut.Crow*
*being *sarga*.creation*.*situate*.
*but/yet/however* AvRtti.*recurrence*.vRtti.*occurence*vat*.like *
idam*.this.here* ittham*.thus/in.this.manner* idam*.this.here* na*.no/t*
ittham*.thus/in.this.manner* iti.*so/"thus"* iyam*.this.here* niyati.
*destiny/order*: sthita.*situate*.A
*. *
*vlm.50. The wise man however, seeing the sudden appearance of world before
him, like the rotation of a wheel, considers its causes as such and such or
this and that, as they have been determined by their preordained destiny.
determines 'This is this' and That is that'.
*situate*.e tu.*but/yet/however* AvRtti*.vRtti.
*existence/behavior\usage\(verbal)function/idea*.vat*.like/.ful* idam
*.this.here* ittham*.thus/in.this.manner* idam*.this.here* na*.no/t* ittham
*.thus/in.this.manner* iti.*so/"thus"* iyam*.this.here* niyati.
*destiny/order*: sthita.*situate*.A
स.कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
sa.kAraNatvam bhAvAnAm avazyam bhAvini krame |
jAgrat.svapna.dRza: na iha sambhavanti apakAraNA: ||7|144|51||
.
*of/for the with*.*causality* *feeling.sense.s* avazyam.
*necessarily/certainly* bhAavi.*becoming/future*.ni krama.*order/process*.e
jAgrat.*waking*.svapna*.dream*.dRz*.perceiving/seeing*.o na*.no/t* iha.
*here/itw/now* sambhavan.*manifesting/becoming*.ti apa.*away/off*.karaNa.
*motives*.A:
.
*vlm.51. So all existent bodies have their special causes, in their
primordial destiny, which determines their subsequent lots in endless
succession. Hence the occurrences, of our waking state, resembling the
visions in our dream, are never without their antecedent causes.
determines 'This is this' and That is that'.
avazyam.*necessarily/certainly* bhAavi.*becoming/future*.ni krama.
*order/process*.e jAgrat.*waking*.svapna*.dream*.dRz*.perceiving/seeing*.o
na*.no/t* iha.*here/itw/now* sambhavan.*manifesting/becoming*.ti apa.
*away/off*.karaNa.*motives*.A:
यथा स्वप्ने अखिलाम् अम्बु.संक्षोभात् प्रलय.भ्रमः ।
yathA svapne akhilAm ambu.saMkSobhAt pralaya.bhrama: |
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥७।१४४।५२॥
dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||7|144|52||
.
*from/thru* ambu.*water*.saMkSobha*.At pralaya*.Doomsday*.bhrama.
*delusion/wandering*:
dRzyate *sees* kAraNa.m tatra *the cause there*
zrUyatAm* anubhUyatAm*
.
*vlm.52. Thus when I dreamt the erroneous dream of the destruction of the
world, caused by concussion of the elements and waters I had its cause
inbred in me, in my reminiscence of the great deluge I had heard of in
traditional narration.
determines 'This is this' and That is that'.
sarva.vastuSu kacanti sarvadA
युक्तयः स्फटिक.शुक्तयः यथा ।
yuktaya: sphaTika.zuktaya: yathA |
भावन.अनुभव* एव स* स्वयम्
bhAvana.anubhava* eva sa* svayam
zaktimAn jayati jIvita.Atmaka: ||7|144|53||
.
sarva.vastuSu *– in all substances *
kacanti *– they shine *
sarvadA – *always *
yukti*.reason(able)/juncture.s*.a:
sphaTika*.crystal/quartz*.zukti*.a:
yathA – *as *
bhAvan*a.a*nubhava *– in feeling.experience *
eva* sa* *svayam *– only he himself *
zaktiman *powerful *
jayati *– winning.as <http://winning.as> *
jIvit*a.A*tmaka: *a lived.Selfling*
*. *
*vlm.53. In this manner we see the reflexions of almighty power in all
things that come under own reflection (or observation), just as we see the
this Omnipotent power that is ever.living soul of souls, and known to us in
determines 'This is this' and That is that'.
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चित् संवित्त्या.उच्यते जी*वः*
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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FM7145 VISIONS 3.SP14..15 .z77
https://www.dropbox.com/s/06zuadbzwxfiqin/fm7145%203.sp14..15%20VISIONS%20.z77.docx?dl=0
FM.7.145 VISIONS 3.SP14..15
DN70144 CONSCIOUSNESS & DESTINY 3.SP12..13
मुनिः उवाच ।
munir uvAca |
सर्वथा अभाव.भावेषु स्वप्न.संवेदन.आत्मसु ।
sarvathA abhAva.bhAveSu svapna.saMvedana.Atmasu |
नित्य.अप्रतिघ.रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥७।१४४।१॥
nitya.a.pratigha.rUpeSu kim baddham kim vimucyate ||7|144|1||
khe dRSTi.bhAsAm sphuraNam yAdRzam tAdRzam jagat |
विपर्यस्यत्य् अविरतम् अबोधाद् लक्ष्यते स्थिरम् ॥७।१४४।२॥
यद् यथा पुर.संस्थानम् चिरैर् एति तद् अन्यताम् ।
जगद् अप्य् एवम् अनिशम् वार्य.आवर्त=विवर्तवत् ॥७।१४४।३॥
भूम्य्.अम्ब्व्.अम्बर.शैल=आदि भवत्य् असद् इदम् क्षणात् ।
bhUmi.ambu.ambara.zaila=Adi bhavati a.sat idam kSaNAt |
तस्मिन्न् एव क्षण.उदन्तैर् युग.कल्प.आभिधाः कृताः ॥७।१४४।४॥
tasmin* eva kSaNa.udantai: yuga.kalpa.AbhidhA: kRtA: ||7|144|4||
जगत् स्वप्न* इव अशेषम् असद् अप्य् अनुभूयते ।
jagat svapna* iva azeSam asat api anubhUyate |
यत्र अस्ति चेत् तन् निशेषम् चिद् एव इत्थम् कचत्य् अलम् ॥७।१४४।५॥
yatra asti cet tat nizeSam cit eva ittham kacati alam ||7|144|5||
यथा इदम् नो जगत् तद्वच्*छतानाम् खे शतानि हि ।
yathA idam no jagat tadvat*zatAnAm khe zatAni hi |
नृणाम् पश्यन्तु तेषाम् तु नान्योन्यम् अनुभूतयः ॥७।१४४।६॥
सर:.अब्धि.कूप.भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
sara:.abdhi.kUpa.bhekhAnAm dRSTA: pratyekam Aspade |
न ते ऽन्योन्यम् विदन्त्य् अन्या* दृश्य.आदि.नियतिम् क्वचित् ॥७।१४४।७॥
na te anyonyam vidanti anyA* dRzya.Adi.niyatim kvacit ||7|144|7||
यथा जन.शत.स्वप्न.नगराण्य् एक.मन्दिरे ।
yathA jana.zata.svapna.nagarANi eka.mandire |
तथा जगन्ति खे भान्ति खानि नो सन्त्य् असन्ति खे ॥७।१४४।८॥
कचन्ति नृ.शत.स्वाप्न.पुराण्य् एक.गृहे यथा ।
kacanti nR.zata.svApna.purANi eka.gRhe yathA |
न च नाम कचन्त्य् एवम् सन्त्य् असन्ति जगन्ति खे ॥७।१४४।९॥
चिच्.चमत्कार.मात्रम् स्वम् स्व.आत्म.अङ्गम् दृश्यम् अद्वयम् ।
cit=camatkAra.mAtram svam sva.Atma.aGgam dRzyam advayam |
स.रूपम् एव नीरूपम् स.कारणम् अकारणम् ॥७।१४४।१०॥
sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||7|144|10||
दधत्याश् चित्.स्व.भावायाः संस्कार.आद्य्=अभिधाः कृताः ।
प्रतिमायाः प्रभाविन्याः न संस्कार.आदयः पृथक् ॥७।१४४।११॥
pratimAyA: prabhAvinyA: na saMskAra.Adaya: pRthak ||7|144|11||
अ.पूर्वत्वात् स्मृतिः स्वप्न: संकल्प.अर्थ=अनुभूतिषु ।
a.pUrvatvAt smRti: svapna: saMkalpa.artha=anubhUtiSu |
sva.mRti.anubhavAt yA: tu dRSTArtha.sadRzISu ca ||7|144|12||
इदम् सर्ग.आत्म सर्ग.आदौ प्रतिमा इव विजृम्भते ।
idam sarga.Atma sarga.Adau pratimA iva vijRmbhate |
चिद् भा.मात्र=आत्मिका स्वस्था न अन्यन् नाम उपपद्यते ॥७।१४४।१३॥
cit bhA.mAtra=AtmikA svasthA na anyat nAma upapadyate ||7|144|13||
ब्रह्मैव भाति जगद् इत्य् उक्तम् उक्त्या अनया भवेत् ।
brahmaiva bhAti jagat iti uktam uktyA anayA bhavet |
न च भातम् नवम् तच् च ब्रह्मैव इदम् अतः स्थितम् ॥७।१४४।१४॥
na ca bhAtam navam tat ca brahmaiva idam ata: sthitam ||7|144|14||
कारणम् कार्यम् इत्य् उक्त: स* पूर्व: स* विशिष्यते ।
संस्कार* इति तेन एष* संस्कार: कृतिर् उच्यते ॥७।१४४।१५॥
saMskAra* iti tena eSa* saMskAra: kRti: ucyate ||7|144|15||
तत् स्वप्न.आदाव् अपूर्वो ऽर्थे दृष्टान्त* इति भाति यः ।
स.संस्कार.आदि.नाम.उक्तो न बाह्यो ऽथो ऽस्ति चेतसि ॥७।१४४।१६॥
tsa.saMskAra.Adi.nAma.ukta: na bAhya: artha: asti cetasi ||7|144|16||
वस्तु दृष्टम् न दृष्टम् च सच् च आस्ते चेतना इव खे ।
vastu dRSTam na dRSTam ca sat ca Aste cetanA iva khe |
स्व.भावाद् भाति ख.आत्मा अपि दृष्टवच् च अतिजृम्भते ॥७।१४४।१७॥
sva.bhAvAt bhAti kha.AtmA api dRSTavat ca atijRmbhate ||7|144|17||
वेदान्त.अर्थ.आत्मकम् पूर्व.सर्ग.अभावम् प्रवर्तते ।
vedAnta.artha.Atmakam pUrva.sarga.abhAvam pravartate |
ततो वेद्य.व्यवस्था ज्ञै: क्रियते स्व.अर्थ.सिद्धये ॥७।१४४।१८॥
tato vedya.vyavasthA jJai: kriyate sva.artha.siddhaye ||7|144|18||
स्वप्ने तु जाग्रत्.संस्कारो यस् तज्.जाग्रत्.कृतम् नवम् ।
अजाग्रज्.जाग्रद्.आभासम् कृतम् इत्य् एव तद्.विदः ॥७।१४४।१९॥
ajAgrat.jAgrat.AbhAsam kRtam iti eva tat.vida: ||7|144|19||
ततो वायाव् इव अस्पन्दाश् चित्ते भावाः स्थिताः स्वतः ।
tata: vAyau iva a.spandA: citte bhAvA: sthitA: svata: |
ते स्वतः सम्.प्रवर्तन्ते का अत्र संस्कार.कर्तृता ॥७।१४४।२०॥
te svata: sam.pravartante kA atra saMskAra.kartRtA ||7|144|20||
एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष.आट्म तिष्ठति ।
ekam tathA ca cin.mAtram svapne lakSa.ATma tiSThati |
puna: lakSAt yata: svapna* ekam Aste suSuptakam ||7|144|21||
चिद्.व्योम्नि स्वप्न.संवित्तिर् या सा एव जगद् उच्यते ।
cit.vyomni svapna.saMvitti: yA sA eva jagat ucyate |
सुषुप्तम् प्रलयः प्रोक्तस् तस्मान् न्यायो ऽयम् एव सन् ॥७।१४४।२२॥
एकम् एव चिद् आकाशम् स.आकारत्वम् अन्.एककम् ।
ekam eva cit AkAzam sa.AkAratvam an.ekakam |
स्वरूपम् अजहद् धत्ते यत् स्वप्न* इव तज् जगत् ॥७।१४४।२३॥
एवम् चित्.परमाण्व्.अन्तर्.जगद् भावम् इदम् स्थितम् ।
तद् अनन्य.आत्म च आभोगि स्वप्न.आदर्श.तलेष्व् इव ॥७।१४४।२४॥
tat ananya.Atma ca Abhogi svapna.Adarza.taleSu iva ||7|144|24||
चिद्.व्योम संविन्.मात्रम् यत् परमाणुवद् आततम् ।
अन्=आदि.मध्य.पर्यन्तम् तदेव जगद् उच्यते ॥७।१४४।२५॥
तस्माद् यत्र चिद्.आकाशम् अनन्तम् सततम् स्थितम् ।
तत्र अस्ति इति जगद्.भानम् तद् अङ्गानान्य् अरूपि यत् ॥७।१४४।२६॥
tatra asti iti jagat.bhAnam tat aGgAnAni a.rUpi yat ||7|144|26||
चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
इति न्यायाज् जगद् याति परमाणु.उदरे ऽप्य् अजम् ॥७।१४४।२७॥
तस्माद् अहम् पराण्व्.आत्मा समस्त.जगद् आकृतिः ।
tasmAt aham parANu.AtmA samasta.jagat AkRti: |
सर्वत्र एव च तिष्ठामि परमाणु.उदरे ऽपि च ॥७।१४४।२८॥
sarvatra eva ca tiSThAmi paramANu.udare api ca ||7|144|28||
चिन्मात्र.परमाणु: सज् जगद् आत्मा अप्य् अयम् नभः ।
cinmAtra.paramANu: sat jagat AtmA api ayam nabha: |
यत्र तिष्ठाम्य् अहम् तत्र पश्यामि भुवन.त्रयम् ॥७।१४४।२९॥
अहम् चित्.परमाण्व्.आत्मा तेन चित्.परमाणुना ।
aham cit.paramANu.AtmA tena cit.paramANunA |
ekatAm Agata: vAri vAriNA iva tat.IkSaNAt ||7|144|30||
तद् ओजः सम्प्रविश्य अहम् स्थितस् तद् अनुभूतिवत् ।
tat oja: sampravizya aham sthita: tat anubhUtivat |
अन्तस्थ.त्रिजगद् रूपो यथा अब्जे बीजम् अङ्कुरे ॥७।१४४।३१॥
antastha.trijagat rUpa: yathA abje bIjam aGkure ||7|144|31||
तत्र मे त्रिजगद्.रुपम् अन्त: कचितम् आत्मनि ।
tatra me trijagat.rupam anta: kacitam Atmani |
तथा तन् न तु तद् वाह्ये विद्यते केनचित् क्वचित् ॥७।१४४।३२॥
यत्र.यत्र यदा भाति स्वप्ने जाग्रद् इति इह वा ।
yatra.yatra yadA bhAti svapne jAgrat iti iha vA |
स.बाह्य.अभ्यन्तरम् दृश्यम् निजम् चिद् भानम् एव तत् ॥७।१४४।३३॥
भाति स्वप्ने यदा जन्तो: जगद् आनन्दम् आततम् ।
bhAti svapne yadA janto: jagat Anandam Atatam |
चिद् अणोर् एव तद् भानम् आत्मन: तत्.पद.आत्मना ॥७।१४४।३४॥
cit aNo: eva tat bhAnam Atmana: tat.pada.AtmanA ||7|144|34||
व्याध* उवाच ।
vyAdha * uvAca |
a.kAraNam ced dRzyam tat katham etat prasidhyati |
स.कारणम् चेद् दृश्यम् तत् स्वप्ने सर्ग.आदि.धी: कुतः ॥७।१४४।३५॥
sa.kAraNam ced dRzyam tat svapne sarga.Adi.dhI: kuta: ||7|144|35||
मुनिः उवाच ।
munir uvAca |
अ.कारणक* एव अयम् सर्ग* आदौ प्रवर्तते ।
a.kAraNaka* eva ayam sarga* Adau pravartate |
समस्त.कारण.अभावाद् यतः सर्ग.आत्म.चित्.नभः ॥७।१४४।३६॥
samasta.kAraNa.a.bhAvAt yata: sarga.Atma.cit.nabha: ||7|144|36||
अ.कारणानाम् भावानाम् अत्यन्त.असम्भवाद् इह ।
क्वचित् स.प्रतिघ: सर्गो न सम्भवति कश्चन ॥७।१४४।३७॥
kvacit sa.pratigha: sarga: na sambhavati ka:cana ||7|144|37||
brahma idam ittham AbhAti bhAsvaram cit.svabhAvata: |
सर्ग.आदि.शब्द.पर्यायम् आदि.अन्त.परिवर्जितम् ॥७।१४४।३८॥
sarga.Adi.zabda.paryAyam Adi.anta.parivarjitam ||7|144|38||
इत्य् अकारणके सर्गे कचति ब्रह्म.रूपिणि ।
iti akAraNake sarge kacati brahma.rUpiNi |
परस्य अवयव.आभासो नित्य.आत्मा.अवयव.आत्मना ॥७।१४४।३९॥
parasya avayava.AbhAsa: nitya.AtmA.avayava.AtmanA ||7|144|39||
अ.नानात्वे ऽपि नानात्वे ब्रह्मण्य् अब्रह्म.रूपिणि ।
a.nAnAtve api nAnAtve brahmaNi a.brahma.rUpiNi |
अन्.आकारे ऽपि स.आकारे कचत्य् अ.प्रतिघम् प्रति ॥७।१४४।४०॥
an.AkAre api sa.AkAre kacati a.pratigham prati ||7|144|40||
तद् ब्रह्म एव निराकारम् चिद् रूपत्वात् स्फुरद् वपुः ।
tat brahma eva nirAkAram cit rUpatvAt sphurat vapu: |
स.आकारम् इव भात.आत्म भूत्वा स्थावर.जंगमम् ॥७।१४४।४१॥
sa.AkAram iva bhAta.Atma bhUtvA sthAvara.jaMgamam ||7|144|41||
deva.RSi.muni.bhA.rUpam karoti niyatim kramAt |
विधींश् च प्रतिबोधांश् च देश.काल.क्रिया.आदिकान् ॥७।१४४।४२॥
vidhIn ca pratibodhAn ca deza.kAla.kriyA.AdikAn ||7|144|42||
भाव.अभाव.ग्रह.उत्सर्ग.स्थूल.सूक्ष्म.चर.अचराः ।
bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: |
अर्था* व्यभिचरन्त्य् एते नियतिर् न अखिलास् ततः ॥७।१४४।४३॥
arthA* vyabhicaranti ete niyati: na akhilA: tata: ||7|144|43||
ततः प्रभृति भावानाम् स.कारणकताम् विना ।
tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
स.एकताद् इव तैलानाम् न सम्भवति सम्भवः ॥७।१४४।४४॥
नियतिर् नायकश् चैव ब्रह्मतश् च अङ्गम् आत्मना ।
niyati: nAyaka: caiva brahmata: ca aGgam AtmanA |
स्व.अङ्गेन संयमयति करेण इव निजम् करम् ॥७।१४४।४५॥
sva.aGgena saMyamayati kareNa iva nijam karam ||7|144|45||
अ.बुद्धि.पूर्वम् च अन्.इच्छम् एवम् एव प्रवर्तते ।
a.buddhi.pUrvam ca an.iccham evam eva pravartate |
काकतालीय.वत्.स्पन्दाद् आवर्ता* इव वारिणि ॥७।१४४।४६॥
एवम् स.कारणम् सर्वम् सर्वदा दृश्य.मण्डलम् ।
evam sa.kAraNam sarvam sarvadA dRzya.maNDalam |
यस्य सर्गे यतः कालात् ततः प्रभृति तम् प्रति ॥७।१४४।४८॥
yasya sarge yata: kAlAt tata: prabhRti tam prati ||7|144|48||
bhAti a.kAraNakam brahma sarga.AtmA api abudham prati |
तम् प्रत्य् एव च भात्य् एव कार्य.कारण.दृक्.भ्रमः ॥७।१४४।४९॥
tam prati eva ca bhAti eva kArya.kAraNa.dRk.bhrama: ||7|144|49||
काकतालीय.वत् सर्गे स्थिते त्व् आवृत्ति.वृत्तिवत् ।
kAkatAlIya.vat sarge sthite tu AvRtti.vRttivat |
इदम् इत्थम् इदम् न इत्थम् इति इयम् नियतिः स्थिता ॥७।१४४।५०॥
idam ittham idam na ittham iti iyam niyati: sthitA ||7|144|50||
स.कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
sa.kAraNatvam bhAvAnAm avazyam bhAvini krame |
jAgrat.svapna.dRza: na iha sambhavanti apakAraNA: ||7|144|51||
यथा स्वप्ने अखिलाम् अम्बु.संक्षोभात् प्रलय.भ्रमः ।
yathA svapne akhilAm ambu.saMkSobhAt pralaya.bhrama: |
दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥७।१४४।५२॥
dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||7|144|52||
sarva.vastuSu kacanti sarvadA
युक्तयः स्फटिक.शुक्तयः यथा ।
yuktaya: sphaTika.zuktaya: yathA |
भावन.अनुभव* एव स* स्वयम्
bhAvana.anubhava* eva sa* svayam
zaktimAn jayati jIvita.Atmaka: ||7|144|53||
||
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
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>
>
>
>
> FM.7.144
>
>
>
> *CONSCIOUSNESS & DESTINY *
>
>
>
> *THE MUNI said—*
>
>
> सर्वथा_अभाव-भावेषु स्वप्न.संवेदन.आत्मसु ।
>
> sarvathA_abhAva.bhAveSu svapna.saMvedana.Atmasu |
>
> नित्य.अप्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥७।१४४।१॥
>
> nitya.a.pratigha.rUpeSu kim baddham kim vimucyate ||7|144|1||
>
> .
>
>
> *in the dream.impressions of separate selfs in ever.conflicting forms*
>
> *what is bound?*
>
> *what is liberated?*
>
> .
>
> sarvathA abhAva=bhAveSu – *when **everyhow becoming or not.becoming = *
> svapna.saMvedana=Atmasu – *in the dream.impressions of selfs = *nitya.a.pratigha=rUpeSu
> – *of ever.conflicting forms = *kim baddham *- what is bound? = *kim
> vimucyate *– what is liberated? *
>
> *. *
>
> ##han > #pratihan > #*pratigha: =* hindrance , obstruction , resistance ,
> , enmity Mcar. Lalit. (one of the 6 evil passions Dharmas. 67) ; =
> %{mUrchA} L. ; combat , fighting W. ; an enemy ib. ; opposition ,
> contradiction L.
>
> intellect), resembles our consciousness of things seen in our dream only.
> And as all things are eternally situated in the Divine Mind, there can be
> .
>
> खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
>
> khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
>
> विपर्यस्यत्य् अविरतम् अबोधाद् लक्ष्यते स्थिरम् ॥७।१४४।२॥
>
> viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||7|144|2||
>
> .
>
>
> *those views are the world*
>
> *differing constantly (becuz.of non.Realization),* *but appearing stable*.
>
> .
>
> *jd. *"Ur" = "your" in the general sense: "U" is anyone who reads the
> word. *
>
> *Among the many terms commonly Englished as "space" is <kha>: *
>
> ##khan - to dig, to CHANnel < **kha.m* - a *hollow* space • interior, *personal
> *kha space *(that may be glad or sad, su.kha-du:.kha, good.space or bad;
> #sarva-bhUta.Atma=bhUtatvAt sarva-gatvAn mahAkRti: | yAni tasya_anuSaktAni
> paJca khAni indriyANy alam, FM.7.80.21. it is personal *AkAza •• Like all
> "space" words, it often indicates "sky "- as in *kha-ga, the sky-faring
> bird • the sky is Earth's personal *kha space < #kham - "So says the Sruti
> - etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa-pRthivI &c."
> VLM on FM.3.1.14.
>
> change, interchange • reverse, contrariety, opposition • error, mistake,
> delusion, imagining what is unreal or false to be real or true •
> viparyAsopamA -upamA f - an inverted comparison (in which the relation
> between the *upamAna and *upameya is inverted) - viparyAsam ind -
> alternately. *FM.1.28.26
>
>
> .
>
> *vlm.2. These worlds that appear to rove before us, are seen as the mites
> flying about in the solar rays; (or as the bright circlets seeming to swim
> before our closed eyes); they are but evanescent phantoms in the air, and
> appearing as stable bodies in the minds of the ignorant.
>
> *sv. The cloud-formations in the sky throw up ever-changing forms and
> patterns. Even so is the world-appearance ever changing. It seems to be
> stable and unchanging on account of ignorance.
>
> .
>
> of emanating* = tAdRzam jagat - *thatever is the world = *viparyasyati
> aviratam abodhAt – *differing constantly becuz.of non.Realization, *lakSyate
> sthiram – *but **appearing stable*.
>
>
> यद् यथा पुर.संस्थानम् चिरैर् एति तद् अन्यताम् ।
>
> yat_yathA pura.saMsthAnam cirai:_eti tat_anyatAm |
>
> जगद् अप्य् एवम् अनिशम् वार्य.आवर्त=विवर्तवत् ॥७।१४४।३॥
>
> jagat_api_evam anizam vArya.Avarta=vivartavat ||7|144|3||
>
> .
>
>
> *after some long.while* *going.to <http://going.to>* *otherness,*
>
> *the world* *yet constantly transforms*
>
> *like water whirling in a pool*
>
> *.*
> *vlm.3. Whatever is seen to be placed before us in any form or state, is
> soon found to change its mode and manner before us; so likewise is the
> changeful state of all things herein, that are continually rotating like
> the waters in a whirlpool.
>
> .
>
> or impeded *+
>
> ##vR < #AvR < **Avarta: *- turning, revolving • gulf, whirlpool •
> (lit. & fig.); whirling, revolving, surging • turning, whirling, curling -
> FM.1.25.09-21 +
>
> as a serpent (*sarpa) is a *vivarta of a rope (rajju), so is the world a
> *vivarta of the real entity, the *brahman.Immensity, and the illusion is
> removed by rational knowledge (vidyA) • error, illusion, unreality (caused
> by *avidyA, "ignorance", and removed by *vidyA, "true knowledge) vedAntas
> entity, the phenomenal world being held to be a mere illusion or *mAyA •
> compare *pariNAma-vAda) madhus •• *vivarta: - "The term <*vivarta< used by
> *bhavabhUti is found neither in the Upanishads nor in BG. *gauDapAda has
> not used it. *bhavabhUti could not have learned it from *zaGkara who came
> after him. It is a term used in *yoga.vAsiSTha and in *vAkyapadIya of
> *bhartRhari.. The belief [that yv.FM precedes *zaGkara and *gauDapAda] is
> very much strengthened by a comparative study of yv.FM with *vAkyapadIya
> and *vairAgya-zataka of *bhartRhari. There are some verses common to them
> (see our "yoga vAsiSTha and Its Philosophy", p.16 footnote). The main
> reason why we hold that yv.FM is prior to *bhartRhari is that the doctrine
> of *zabdabrahma which is the main theme of B's *vAkyapadIya is unknown to
> yv/FM. It is a doctrine which should have been mentioned in yv.FM at many
> places, had its author been acquainted with it. "- Atreya, vwv. p.10.
>
> cirais *for long times* eti.*going.to <http://going.to>* tad – *that *
> anyatA.*otherness.*m =
>
> *The *jagat.*world * api*.even/tho* evam*.so* anizam.*constantly*
> vArya.Avarta.vivarta.vat
>
> *transforming like water whirling in a pool*
>
>
> भूम्य्.अम्ब्व्.अम्बर-शैल=आदि भवत्य् असद् इदम् क्षणात् ।
>
> bhUmi.ambu.ambara.zaila=Adi bhavati_a.sat_idam kSaNAt |
>
> तस्मिन्न् एव क्षण.उदन्तैर् युग-कल्प.आभिधाः कृताः ॥७।१४४।४॥
>
> tasmin*_eva kSaNa.udantai:_yuga.kalpa.AbhidhA: kRtA: ||7|144|4||
>
> .
>
> unreality at.once = there* eva.*indeed* *with* kSaNa.*instant*.udanta.
> *overflowing*.*s.*i: yuga.*Age*.kalpa.*age*=AbhidhA* = name/appellation*.a:
> kRta.*made/done*.a: *called Ages and Epochs*
>
> .
>
> bhUmi.*earth/ground*-ambu.*water*-ambara.*sky*.zaila.*stone/rocky*=*&c*
> =
>
> bhavati.*becoming/es* asat idam kSaNAt – *becoming unreal This instantly
> = *
>
> tasmin*.there *eva.*indeed with/by *kSaNa.*instant*.udanta.*overflowing*.
> *s.*i: yuga.*Age*.kalpa.*age*=abhidhA / *AbhidhA* = name/appellation*.a:
> kRta.*made/done*.a:
>
> .
>
> **abhidhA / *AbhidhA = *name/appellation
>
>
>
> udanta.*s.*i: yuga.kalpa=Abhidha.a: kRta.a:
> .
>
> *vlm.4. The earth, air, water &c., are the materials that combine to form
> frail bodies, that are doomed to decay and dissolve in a short time; and
> yet they are computed by the ignorant to last for ages—as yugas & kalpas.
> (Everything is changing and nothing lasting).
>
> *sv. The cloud-formations in the sky throw up ever-changing forms and
> patterns. Even so is the world-appearance ever changing. It seems to be
> stable and unchanging on account of ignorance.
>
>
>
> जगत् स्वप्न* इव_अशेषम् असद् अप्य् अनुभूयते ।
>
> jagat svapna* iva_azeSam asat_api_anubhUyate |
>
> यत्र_अस्ति चेत् तन् निशेषम् चिद् एव_इत्थम् कचत्य् अलम् ॥७।१४४।५॥
>
> yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||7|144|5||
>
> .
>
> anubhUyate - *though it is entirely not So, is experienced* =
>
> yatra_asti *- where it is – *cet.*if* tan.*that.*nizeSa.m cit eva ittham
>
> .
>
> *vlm.5. The world is a dream, and the totality of existence a mere
> nihility; and yet the notion of entity that we have of this nullity, is no
> other than a reflexion of the one Eternal Intellect.
>
> *sv. The cloud-formations in the sky throw up ever-changing forms and
> patterns. Even so is the world-appearance ever changing. It seems to be
> stable and unchanging on account of ignorance.
>
>
>
> यथा_इदम् नो जगत् तद्वच्*छतानाम् खे शतानि हि ।
>
> yathA_idam no jagat tadvat*zatAnAm khe zatAni hi |
>
> नृणाम् पश्यन्तु तेषाम् तु नान्योन्यम् अनुभूतयः ॥७।१४४।६॥
>
> nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||7|144|6||
>
> .
>
> world*
>
> tadvat *of* zata*.s.*AnAm *whin* khe zata.Ani hi nRNAm.*of.humans*
> pazyantu teSAm tu
>
> * nAnyonyam - nA_anyonya.* mutual*.m / na_anyonyam.*mutually* *
>
> anubhUti*.s.*aya:
> .
>
> *sv.6 In this infinite space there are countless worlds even as we have
> our own world: one man's world is not experienced by another person.
>
> *vlm.6. Like this solar world of ours, there are hundreds and thousand
> others to be seen in the skies; nor is it incredible that others have the
> like notions of other peoples.
>
>
>
> सर:.अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
>
> sara:.abdhi-kUpa.bhekhAnAm dRSTA: pratyekam Aspade |
>
> न ते ऽन्योन्यम् विदन्त्य् अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥७।१४४।७॥
>
> na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||7|144|7||
>
> .
>
>
> *sit each-by-each in its abode. They cannot tell the difference*
>
> *between one.and.another. "Other"s are some sort of Destiny*
>
> *. *
> sara:.abdhi-kUpa.bhekhAnAm dRSTA: pratyekam Aspade na te_anyonyam
> vidanti_anyA* dRzya.Adi-niyatim kvacit -
>
> .
>
> सरस्.अब्धि-कूप-भेखानां - Of a lakeful of oceancups of croaking toads
>
> दृष्ठाः - the seen.sense-object/sights
>
> प्रत्येकम् आस्पदे - are each-by-each in its abode
>
> अन्याः दृश्य.आदि-नियतिं क्वचित् - Others are some order of
> Sight.Perception. -7-
>
> *sv.7 The measure and the experience of frogs living in a well, lake and
> ocean are different from one another. They do not share one another's
> knowledge.
>
> *vlm.7. We see the seas and lakes, teeming with living beings of various
> kinds, and find the pools and bogs full of frogs everywhere; but none of
> them know anything about the other reservoirs, nor of their inhabitants
> neither beside those of their own.
>
>
>
> यथा जन.शत-स्वप्न-नगराण्य् एक-मन्दिरे ।
>
> yathA jana.zata.svapna.nagarANi_eka.mandire |
>
> तथा जगन्ति खे भान्ति खानि नो सन्त्य् असन्ति खे ॥७।१४४।८॥
>
> tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||7|144|8||
>
> .
>
> Cities, *
>
> eka.mandire - *are in a single room *
>
> tathA jaganti khe bhAnti* - thus the worlds appear in Kha Space *
>
> kha.*local.space.s.*Ani no.*not.at.all* santi.*being/existing* a.*not*
> .santi.*being/existing* *whin* kha.e
>
> svam sva.Atm*a.a*Ggam *- Ur.own personal Body is *
>
> dRzyam advayam *– a Percept without a second *
>
> sa.rUpam eva nIrUpam *- **with form tho without form *
>
> sa.kAraNam a.kAraNam *– **with cause without cause*
>
> *. *
>
> .
>
> *vlm.12. The remembrance of a thing, is the cause of its dream by night,
> as the desire of something causes its conception in the mind; and as the
> apprehension of one's death, proceeds from his seeing in the instances of
> others.
>
> *sv.11-15 Consciousness has the faculty of holding on to something; a
> notion so held is known as *saMskAra. But when it is realised that the
> notion is only reflected in consciousness, it is seen that there is no
> *saMskAra independent of consciousness.
>
>
>
> इदम् सर्ग.आत्म सर्ग.आदौ प्रतिमा_इव विजृम्भते ।
>
> idam sarga.Atma sarga.Adau pratimA_iva vijRmbhate |
>
> चिद् भा-मात्र=आत्मिका स्वस्था न_अन्यन् नाम_उपपद्यते ॥७।१४४।१३॥
>
> cit_bhA-mAtra=AtmikA svasthA na_anyat_nAma_upapadyate ||7|144|13||
>
> .
>
>
> sarga.Adau pratimA iva - *like an image of the Primal Sarga Creation *
>
> vijRmbhate
>
> cit.bhA-mAtra.AtmikA
>
> svasthA
>
> na anyat nAma - *not as "other" *
>
> upapadyate.*is.attained/deserved*
> .
>
> *vlm.13. In the beginning of creation, the world appears as an image in
> the mind; which is no other than a flash or reflexion of the Divine
> Intellect, and to which no other name than a rechauffe of the Divine
> Intellect, can be properly assigned.
>
> *sv.11-15 Consciousness has the faculty of holding on to something; a
> notion so held is known as *saMskAra. But when it is realised that the
> notion is only reflected in consciousness, it is seen that there is no
> *saMskAra independent of consciousness.
>
>
>
> ब्रह्मैव भाति जगद् इत्य् उक्तम् उक्त्या_अनया भवेत् ।
>
> brahmaiva bhAti jagat_iti_uktam uktyA_anayA bhavet |
>
> न च भातम् नवम् तच् च ब्रह्मैव_इदम् अतः स्थितम् ॥७।१४४।१४॥
>
> na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam ||7|144|14||
>
> .
>
> brahmaiva bhAti jagat iti_uktam uktyA anayA bhavet na ca bhAtam navam
> tat_ca brahmaiva_idam ata: sthitam -
>
> ब्रह्म / ब्रह्मा_एव भाति जगत् - "Only Brahman/Brahmâ projects the world"
> इति.उक्तम् उक्त्या अनया भवेत् - by this saying being so.said, it
> comes-to-be. - >bhU न च भातम् त्वं तच् च - But neither you nor That is a
> projection ब्रह्म/आ एव इदम् अतः स्थितम् - so this is situate only as
> Brahma/Brahman. -14-
>
> *vlm.14. The saying that Brahma shines as the very world means to say
> that, he did not shine anew in the form of the world, but has this form
> eternally subsisting in his omniscience.
>
> *sv.11-15 Consciousness has the faculty of holding on to something; a
> notion so held is known as *saMskAra. But when it is realised that the
> notion is only reflected in consciousness, it is seen that there is no
> *saMskAra independent of consciousness.
>
>
>
> कारणम् कार्यम् इत्य् उक्त: स* पूर्व: स* विशिष्यते ।
>
> kAraNam kAryam iti_ukta: sa* pUrva: sa* viziSyate |
>
> संस्कार* इति तेन_एष* संस्कार: कृतिर् उच्यते ॥७।१४४।१५॥
>
> saMskAra* iti tena_eSa* saMskAra: kRti:_ucyate ||7|144|15||
>
> .
>
>
> sa: pUrva: *- the Prior* sa: viziSyate *– the resulting *
> saMskAra iti tena eSa saMskAra: kRti:_ucyate
>
> .
>
> *vlm.15. It is said that the cause is (identic with) the effect, because
> the common cause of all, is specialized in its form of the effect; (i. e.
> the one becomes as many). The action which was confined in the cause at
> first, (as vegetation in the seed), becomes evolved in the germ of creation
> afterwards.
>
> *sv.11-15 Consciousness has the faculty of holding on to something; a
> notion so held is known as *saMskAra. But when it is realised that the
> notion is only reflected in consciousness, it is seen that there is no
> *saMskAra independent of consciousness.
>
>
>
> तत् स्वप्न.आदाव् अपूर्वो ऽर्थे दृष्टान्त* इति भाति यः ।
>
> tat svapna.Adau_a.pUrva:_arthe dRSTAnta* iti bhAti ya: |
>
> स.संस्कार.आदि-नाम.उक्तो न बाह्यो ऽथो ऽस्ति चेतसि ॥७।१४४।१६॥
>
> sa.saMskAra.Adi-nAma.ukta:_na bAhya:_artha:_asti cetasi ||7|144|16||
>
> .
>
> sense* dRSTAnta* iti bhAti ya: sa.saMskAra.Adi-nAma.ukta: na
>
> .
>
> *vlm.16. When such things (or conditions) occur in the mind in dreams, as
> have not been seen or known before, they are called sanskáras or pristine
> impressions in the mind, (as our inward passions and feelings), and not the
> external objects of sense, which are not inbred in the mind,
>
> *sv.16-17-18 16-18 In dream there is no previous memory but only the
> experience of the objects that are experienced for the time being....
>
>
>
> वस्तु दृष्टम् न दृष्टम् च सच् च_आस्ते चेतना_इव खे ।
>
> vastu dRSTam na dRSTam ca sat_ca_Aste cetanA_iva khe |
>
> स्व.भावाद् भाति ख.आत्मा_अपि दृष्टवच् च_अतिजृम्भते ॥७।१४४।१७॥
>
> sva.bhAvAt_bhAti kha.AtmA_api dRSTavat_ca_atijRmbhate ||7|144|17||
>
> .
>
> vastu dRSTam na dRSTam ca
>
> kha.Skyview + *
> svabhAvAt_bhAti
>
> kha.AtmA_api
>
> dRSTavat_ca_ati.jRmbhate
>
> .
>
> *vlm.17. These mental impressions or reminiscences, are perceptible to us
> in our dreaming and not in the waking state; and though they are unseen in
> our waking; yet they are not lost unto us so long as we retain those
> impressions in the mind. They naturally appear in the soul in dreaming, as
> the visibles appear to sight in the waking state.
>
> *sv.16-17-18 16-18 ... That which existed before the arising of the dream
> but which shines as that which was seen before, that is known as *saMskAra.
> There is no other external factor known as *saMskAra (popularly translated
> into 'latent impressions of past experiences and actions'). Things seen and
> unseen exist in the consciousness which shines in its own light and
> experiences all those things as if already seen.
>
>
>
> वेदान्त.अर्थ.आत्मकम् पूर्व-सर्ग.अभावम् प्रवर्तते ।
>
> vedAnta.artha.Atmakam pUrva.sarga.abhAvam pravartate |
>
> ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥७।१४४।१८॥
>
> tato vedya.vyavasthA jJai: kriyate sva.artha.siddhaye ||7|144|18||
>
> .
>
>
> pUrva.sarg*a.abhAva*m *- in the absence of a prior creation*
> pravartate tatas vedya.vyavasthA jJai: kriyate sva.artha.siddhaye
>
> .
>
> *vlm.18. Thus the vedantist comes to know the inexistence of the outer
> world, and by knowing the knowable One, they come to attain the
> consummation of their object: (which is the attainment of their final
> emancipation or moksha).
>
>
>
> स्वप्ने तु जाग्रत्.संस्कारो यस् तज्.जाग्रत्.कृतम् नवम् ।
>
> svapne tu jAgrat.saMskAro_ya:_tat.jAgrat.kRtam navam |
>
> अजाग्रज्.जाग्रद्.आभासम् कृतम्_इत्य् एव तद्.विदः ॥७।१४४।१९॥
>
> ajAgrat.jAgrat.AbhAsam kRtam_iti_eva tat.vida: ||7|144|19||
>
> .
>
>
> jAgrat.saMskAra: - *is the imprint of waking* -
>
> ya: - *which - *
>
> tat - *that - *
>
> jAgrat.kRtam navam - *waking-deed afresh* -
>
> ajAgrat.jAgrat.AbhAsam kRtam – *is a projection of the waking deed in
> unWaking*
>
> -
>
> iti eva tad-vida: - *so say the That.knowers. *
>
> svapne lakSa.ATma tiSThati *- in dream as one thousands of selves abiding
> *
>
> puna:*_*lakSAt_yata: svapna* *- again after thousands having.come in
> Dream*
>
> ekam Aste suSuptakam *- one is the Sleepling—the Dreamless Sleeper*
>
> *. *
> *vlm.21. There is one sole Intellect only,
>
> possessed of its many multitudes of airy dreams;
>
> and being dispossessed of them at last,
>
> it remains solely by and in itself.
>
>
>
> चिद्.व्योम्नि स्वप्न.संवित्तिर् या सा_एव जगद् उच्यते ।
>
> cit.vyomni svapna.saMvitti:_yA sA_eva jagat_ucyate |
>
> सुषुप्तम् प्रलयः प्रोक्तस् तस्मान् न्यायो ऽयम् एव सन् ॥७।१४४।२२॥
>
> suSuptam pralaya: prokta:_tasmAt_nyAya:_ayam eva san ||7|144|22||
>
> .
>
>
> yA saiva jagat_ucyate *- that which is said to be this very world + *
>
> suSuptam pralaya: prokta: tasmAn_nyAy*a:_*ayam eva san
>
> tvam aham cin.mayam jagat iti nyAyAt_jagat_yAti paramAN*u.u*dare_api*_*
> ajam
> .
>
> *vlm.27. The intellect is selfsame with the world, and therefore all minds
> and intellectual beings as myself and thyself, are worlds or microcosm
> also; and it is for this reason that the great macrocosm of the world, is
> said to be comprised in the corpuscule of the mind.
>
> *sv.27-28 You and I are consciousness, the entire world is consciousness:
> by this realisation the creation is seen as an integral part of
> consciousness and therefore uncreated.
>
>
>
> तस्माद् अहम् पराण्व्.आत्मा समस्त-जगद् आकृतिः ।
>
> tasmAt_aham parANu.AtmA samasta.jagat_AkRti: |
>
> सर्वत्र_एव च तिष्ठामि परमाणु.उदरे ऽपि च ॥७।१४४।२८॥
>
> sarvatra_eva ca tiSThAmi paramANu.udare_api ca ||7|144|28||
>
> .
>
> tasmAt_aham parANu.AtmA
>
> sarvatra_eva ca tiSThAmi paramANu.udare_api ca
>
> .
>
> *vlm.28. Therefore I who am a minute soul, am of the form of the whole
> world also, (being its container in the mind); hence I abide everywhere
> likewise, even in the midst of an atom also.
>
> *sv.27-28 You and I are consciousness, the entire world is consciousness:
> by this realisation the creation is seen as an integral part of
> consciousness and therefore uncreated.
>
>
>
> चिन्मात्र-परमाणु: सज् जगद् आत्मा_अप्य् अयम् नभः ।
>
> cinmAtra.paramANu: sat_jagat_AtmA_api_ayam nabha: |
>
> यत्र तिष्ठाम्य् अहम् तत्र पश्यामि भुवन.त्रयम् ॥७।१४४।२९॥
>
> yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||7|144|29||
>
> .
>
>
> .
>
> *vlm.29. Being in the form of the minutiae of the intellect, I am also as
> great as the universal soul, and as expanded as the open air all around; I
> also see all the three worlds about one, wherever I abide or move. (All
> things are present in the mind, at all places and times).
>
> *sv.29 Hence, I am that atomic particle of consciousness and as such I am
> infinite and omnipresent. Therefore, wherever I am, I see everything from
> there itself.
>
>
>
> अहम् चित्.परमाण्व्.आत्मा तेन चित्.परमाणुना ।
>
> aham cit.paramANu.AtmA tena cit.paramANunA |
>
> एकताम् आगतो वारि वारिणा_इव तत्.ईक्षणात् ॥७।१४४।३०॥
>
> ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||7|144|30||
>
> .
>
>
> tena cit.paramANunA - *thru that **Conscious Singularity *
>
> ekatAm Agata: *- having come to Oneness *
>
> vAri vAriNA_iva - *like water in water *
>
> tat_IkSaNAt - *from beholding That*
>
> *. *
>
> *thus That but not That*
>
> *:*
>
> *I travel whyever whenever it is known to be*
>
> *...*
> *vlm.32. I see the triple world expanding within myself, (according to our
> reminiscence of the same which is engraven in the mind), beside which there
> is no outer world on the outside of of any body...
>
> Triple World* kacitam Atmani - *projected in mySelf *tathA tat_na tu
> tat_vAhye *- thus that but not that I travel + *vidyate kena.cit kva.cit *-
> whyever whenever it is know to be ... *
>
>
> यत्र.यत्र यदा भाति स्वप्ने जाग्रद् इति_इह वा ।
>
> yatra.yatra yadA bhAti svapne jAgrat_iti_iha vA |
>
> स.बाह्य.अभ्यन्तरम् दृश्यम् निजम् चिद् भानम् एव तत् ॥७।१४४।३३॥
>
> sa.bAhya.abhyantaram dRzyam nijam cit_bhAnam eva tat ||7|144|33||
>
> .
>
>
> svapne jAgrat_it*i_i*ha vA - *whether in dream or as this waking *
>
> sab*Ahya.abhy*antara*m* dRzya*m*
>
> nija*m* cit_bhAnam eva tat - -
> *vlm.33. Whenever the world appears in any form, whether of a gross or
> subtile nature, as in the states of our waking or dreaming; both these
> forms of the interior or exterior worlds, are to be known as the reflexion
> of the ideal one imprinted in the intellect.
>
> *sv.33 All this happened within it and within it I saw the three worlds —
> not outside.
>
>
>
> भाति स्वप्ने यदा जन्तो:_जगद् आनन्दम् आततम् ।
>
> bhAti svapne yadA janto:_jagat_Anandam Atatam |
>
> चिद् अणोर् एव तद् भानम् आत्मन:_तत्.पद.आत्मना ॥७।१४४।३४॥
>
> cit_aNo:_eva tat_bhAnam Atmana:_tat.pada.AtmanA ||7|144|34||
>
> .
>
>
> jagat_Anandam Atatam - *the world is a blissful expanse - *
> cit_aNo:_eva tat.bhAnam Atmana: tat.pada.AtmanA
>
> .
>
> *vlm.34. When the living soul indulges itself in the sight of the world,
> in the state of its dreaming; it is to be known as a reflexion of the
> expanded particle of the intellect, which the sleeping soul delights to
> dote upon.
>
> *sv.34 Whether it is called dream or waking, inside or outside, all this
> is within the infinite consciousness.
>
>
>
>
>
> अ.कारणम् चेद्_दृश्यम् तत्_कथम् एतत्_प्रसिध्यति ।
>
> a.kAraNam ced_dRzyam tat katham etat prasidhyati |
>
> स.कारणम् चेद्_दृश्यम् तत् स्वप्ने सर्ग.आदि-धी: कुतः ॥७।१४४।३५॥
>
> sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||7|144|35||
>
> .
>
> अ.कारणम् चेद् दृश्यम् तत् - If that Drshya Percept is without.a.cause कथम्
> एतत् प्रसिध्यति - how does this get established? सँकारणं चेद् दृश्यं तत्
> - If that Percept is with-a.cause स्वप्ने सर्गादि-धीः कुतः - how is there
> the thought of Creation-&c in Dream? -35-
>
> *sv.35 THE HUNTER asked:If this creation is causeless how does it come
> into being? If it has a cause, what is the cause of the dream-creation?
>
> *vlm.35. The Huntsman rejoined:—If the visible world is causeless or
> without its maker, then how could it come into existence, and if it be a
> caused or created exterior world, how could we have any knowledge of it in
> the sleeping and dreaming of the soul.
>
>
>
>
>
> अ.कारणक* एव_अयम् सर्ग* आदौ प्रवर्तते ।
>
> a.kAraNaka* eva_ayam sarga* Adau pravartate |
>
> समस्त-कारण.अभावाद् यतः सर्ग.आत्म-चित्.नभः ॥७।१४४।३६॥
>
> samasta.kAraNa.a.bhAvAt_yata: sarga.Atma.cit.nabha: ||7|144|36||
>
> .
>
>
> ayam sarge Adau pravartate - *it, in creation from the beginning,
> carries-on. *
>
> samasta.kAraN*a.a*.bhAvAt - *because of its all.cause-non.state *
>
> yata: sarga.Atma.cit.nabha: - *hence it is a
> creation.soul-consciousness.cloud. *
> *sv.36 THE SAGE replied: In the beginning, creation had no cause
> whatsoever.
>
> *vlm.36. The sage replied:—All this is without a cause, and the world
> proceeded at first without any causality whatever. (The Muni means to say
> that there cannot be any independent or instrumental cause of creation save
> the immanation of One oneself).
>
>
>
> अ.कारणानाम् भावानाम् अत्यन्त.असम्भवाद् इह ।
>
> a.kAraNAnAm bhAvAnAm atyanta.a.sambhavAt_iha |
>
> क्वचित् स.प्रतिघ: सर्गो न सम्भवति कश्चन ॥७।१४४।३७॥
>
> kvacit sa.pratigha: sarga: na sambhavati ka:cana ||7|144|37||
>
> .
>
>
> *atyanta.a.sambhavA**t*_iha -
>
> kvacit sa.pratigha: sarg*a: *- *wherever the creation is with-obstruction
> ???*
> na sambhavati ka:cana - -37-
>
> non-existence". In many other places, too. .. AS-. Yes, I agree with
> you...JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or
> boundary. To be complete it would be Ady-anta. § We are looking here at a
> method for clearing the mental mirror of its mess. It is an exercise in
> Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the
> excellent Samvid, of vwv, could not stick-to a single translation of his
> name). It is from >vid, like vidyA, the common way of knowing - rather than
> >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing,
> where you and an object unite as a dRzya Percept. ..The exercise is called
> process of becoming. •• #*atyantAsambhava. .**
> *sv.37 Since the objects of this creation had no cause whatsoever,
> conflicting diversity of objects opposed to one another does not arise. The
> one absolute Brahman alone shines as all this and is denoted by words like
> 'creation', etc.
>
> *vlm.37. It is verily impossible for gross and perishable bodies and
> transient beings, to come to being without a cause; but that which is a
> facsimile or shadow only of the antitype and original model of the eternal
> mind, cannot possibly have any cause at all.
>
> *sv.37 Since the objects of this creation had no cause whatsoever,
> conflicting diversity of objects opposed to one another does not arise. The
> one absolute Brahman alone shines as all this and is denoted by words like
> 'creation', etc.
>
>
>
> ब्रह्म_इदम् इत्थम् आभाति भास्वरम् चित्.स्वभावतः ।
>
> brahma_idam ittham AbhAti bhAsvaram cit.svabhAvata: |
>
> सर्ग.आदि-शब्द-पर्यायम् आदि.अन्त-परिवर्जितम् ॥७।१४४।३८॥
>
> sarga.Adi-zabda.paryAyam Adi.anta.parivarjitam ||7|144|38||
>
> .
>
> ittham AbhAti bhAsvaram cit.svabhAvata: sarga.Adi-zabda.paryAyam
>
>
> *. *
> *vlm.38. It is Brahma {the noun is neuter, not masc.!} himself that thus
> shines refulgent, by nature of his intellectual effulgence; hence the
> world's creation and destruction are utterly inapplicable to what is
> without its beginning and end.
>
> *sv.38-39-40 Thus, this causeless creation is Brahman but it appears to be
> part of that which has no parts, to be diverse in the indivisible, to have
> a form in the formless.
>
>
>
> इत्य् अकारणके सर्गे कचति ब्रह्म-रूपिणि ।
>
> iti_akAraNake sarge kacati brahma.rUpiNi |
>
> परस्य_अवयव.आभासो नित्य.आत्मा-अवयव.आत्मना ॥७।१४४।३९॥
>
> parasya_avayava.AbhAsa:_nitya.AtmA-avayava.AtmanA ||7|144|39||
>
> .
>
>
> kacati brahma.rUpiNi *- projecting a brahmic form *
>
> *making the projected forms of Gods, RShis, munis *
>
> niyatim kramAt *- according.with destiny *
>
> vidhIn_ca *- and its laws *
>
> pratibodhAn_ca *– and realizations *
>
> deza.kAla.kriyA.AdikAn *– enacted in place & time*
>
> *. *
> *vlm.42. He makes the gods, sages and seers in his likeness, and directs
> them to their different degrees and duties also; he stablishes the laws and
> prohibitions of conduct, and appoints the acts and observances at all times
> and places.
>
> *sv.42 And as the gods and the sages it creates and sustains a world order
> with all the injunctions and prohibitions. Existence, nonexistence, the
> gross and the subtle, etc., do not in any way affect the omnipresent
> consciousness.
>
>
>
> भाव.अभाव-ग्रह.उत्सर्ग-स्थूल-सूक्ष्म-चर.अचराः ।
>
> bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA: |
>
> अर्था* व्यभिचरन्त्य् एते नियतिर् न_अखिलास् ततः ॥७।१४४।४३॥
>
> arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||7|144|43||
>
> .
>
> bhAva.abhAva.graha.utsarga.sthUla.sUkSma.cara.acarA:
> bhAva.abhAva.graha.utsarga.gross.subtle-cara.acarA: arthA vyabhicaranti_ete
> AvartA iva vAriNi
>
> .
>
> *sv.46 Thus, this creation arises without desire and without psychological
> causation.
>
> *vlm.46. This unavoidable destiny overtakes us, against our prudence and
> will, like the sudden fall of a fruit on a flying crow ([Sanskrit:
> kákatálíya) and drives us along with its course, as the tide or eddy bears
> down the waters with it.
>
> ripe coconut, falling, is also all *spanda. CONK! (or kAGkS?)
>
>
>
> संनिवेशः_हि नियतिस् ताम् विना प्रतिघ.उदयम् ।
>
> saMniveza:_hi niyati:_tAm vinA pratigha.udayam |
>
> ब्रह्म स्थातुम् न शक्नोति तच् च सर्व.आत्मता.अक्षयम् ॥७।१४४।४७॥
>
> brahma sthAtum na zaknoti tat_ca sarva.AtmatA.akSayam ||7|144|47||
>
> .
>
> saMniveza: hi niyati:_tAm vinA pratigha.udayam
>
>
> tat_ca sarva.AtmatA=akSayam – *for That is the undecaying state of the
>
> *vlm.47. The preordination of certain effects from certain causes, is what
> is called destiny; without which there result all disorder and disturbance,
> and in want of which the great Brahma even cannot abide. It is therefore
> the imperishable soul of all existence.
>
>
>
> एवम् स.कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
>
> evam sa.kAraNam sarvam sarvadA dRzya.maNDalam |
>
> यस्य सर्गे यतः कालात् ततः प्रभृति तम् प्रति ॥७।१४४।४८॥
>
> yasya sarge yata: kAlAt tata: prabhRti tam prati ||7|144|48||
>
> .
>
>
> sarvadA dRzya.maNDalam - *everywhen the sphere of the Percept*
>
> yasya sarge - *in whose creation + *
>
> yata: kAlAt – *whence after a time *
>
> tata: prabhRti - *thus the beginning =*
>
> tam prati - *that next*
>
> *.... *
> *vlm.48. Thus then this destiny is the cause of all, and although it is
> unseen and unknown, yet it acts on all as it is destined for them ever
> since their very production. (This is no more than the unchangeable law of
> nature).
>
> *sv.48 Thus, this creation has a cause, but only in relation to the one
> whose creation it is and as long as that creation lasts in relation to him.
>
>
>
> भात्य् अकारणकम् ब्रह्म सर्ग.आत्मा_अप्य् अबुधम् प्रति ।
>
> bhAti_a.kAraNakam brahma sarga.AtmA_api_abudham prati |
>
> तम् प्रत्य् एव च भात्य् एव कार्य.कारण-दृक्.भ्रमः ॥७।१४४।४९॥
>
> tam prati_eva ca bhAti_eva kArya.kAraNa.dRk.bhrama: ||7|144|49||
>
> .
>
>
> brahma - the *brahman.Immensity*
> sarga.AtmA api - CreationSelf even -
>
> abudham prati tam prati eva ca
>
>
> eva
>
> kArya.kAraNa.dRg-bhrama: - *the Duty-Doer-Seer-illusion*
> .
>
> *sv.49 The ignorant think that Brahman shines or appears as this creation
> without a cause; and it is again the ignorant that are caught up in this
> cause-and-effect tangle or deluded notion that causality is inviolably
> real.
>
>
>
> काकतालीय.वत् सर्गे स्थिते त्व् आवृत्ति-वृत्तिवत् ।
>
> kAkatAlIya.vat sarge sthite tu_AvRtti-vRttivat |
>
> इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियतिः स्थिता ॥७।१४४।५०॥
>
> idam ittham idam na_ittham iti_iyam niyati: sthitA ||7|144|50||
>
> .
>
> kAkatAlIya.vat sarge sthite tv_AvRtti-vRttivat idam ittham idam na_ittham iti_iyam
> niyati: sthitA
>
> *vlm.50. The wise man however, seeing the sudden appearance of world
> before him, like the rotation of a wheel, considers its causes as such and
> such or this and that, as they have been determined by their preordained
> destiny.
>
> *sv.50-51-52-53 The creation takes place as a coincidence — the ripe
> cocoanut falls accidentally just when a crow alights on it. Then niyati
> determines 'This is this' and That is that'.
>
>
>
> स.कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
>
> sa.kAraNatvam bhAvAnAm avazyam bhAvini krame |
>
> जाग्रत्.स्वप्न-दृशो न_इह सम्भवन्त्य् अपकारणा: ॥७।१४४।५१॥
>
> jAgrat.svapna.dRza:_na_iha sambhavanti_apakAraNA: ||7|144|51||
>
> .
>
> sa.kAraNatvam bhAvAnAmavazyam-bhAvini krame jAgrat.svapna.dRzo neha
> .
>
> *vlm.51. So all existent bodies have their special causes, in their
> primordial destiny, which determines their subsequent lots in endless
> succession. Hence the occurrences, of our waking state, resembling the
> visions in our dream, are never without their antecedent causes.
>
> *sv.50-51-52-53 The creation takes place as a coincidence — the ripe
> cocoanut falls accidentally just when a crow alights on it. Then niyati
> determines 'This is this' and That is that'.
>
>
>
> यथा स्वप्ने_अखिलाम् अम्बु.संक्षोभात्_प्रलय-भ्रमः ।
>
> yathA svapne_akhilAm ambu.saMkSobhAt pralaya.bhrama: |
>
> दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥७।१४४।५२॥
>
> dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||7|144|52||
>
> .
>
>
> akhilAm {nidrAm?}
>
> *from/thru* ambu.saMkSobha.At -
>
> pralaya.bhrama: -
>
> dRzyate - *sees* -
>
> kAraNa.m tatra - *the cause there* -
> zrUyatAm
>
> anubhUyatAm
>
> .
>
> *vlm.52. Thus when I dreamt the erroneous dream of the destruction of the
> world, caused by concussion of the elements and waters I had its cause
> inbred in me, in my reminiscence of the great deluge I had heard of in
> traditional narration.
>
> *sv.50-51-52-53 The creation takes place as a coincidence — the ripe
> cocoanut falls accidentally just when a crow alights on it. Then niyati
> determines 'This is this' and That is that'.
>
>
>
> सर्व-वस्तुषु कचन्ति सर्वदा
>
> sarva.vastuSu kacanti sarvadA
>
> युक्तयः स्फटिक-शुक्तयः_यथा ।
>
> yuktaya: sphaTika.zuktaya:_yathA |
>
> भावन.अनुभव* एव स* स्वयम्
>
> bhAvana.anubhava* eva sa* svayam
>
> शक्तिमान्_जयति जीवित.आत्मकः ॥७।१४४।५३॥
>
> zaktimAn_jayati jIvita.Atmaka: ||7|144|53||
>
> .
>
>
> kacanti *– they shine *
>
> sarvadA – *always *
>
> yuktaya:
>
> sphaTika.zuktaya:
>
> yathA – *as *
>
> bhAvan*a.a*nubhava *– in feeling-experience *
>
> eva* sa* *svayam *– only he himself *
>
> zaktiman *- powerful *
>
> jayati *– winning.as <http://winning.as> *
>
> jIvit*a.A*tmaka: *- a lived-Selfling. *
> *vlm.53. In this manner we see the reflexions of almighty power in all
> things that come under own reflection (or observation), just as we see the
> crystals and shell-fishes shining with their intrinsical brightness. May
> this Omnipotent power that is ever-living soul of souls, and known to us in
> our imperfect notion of him, be glorified for ever and ever.
>
> *sv.50-51-52-53 The creation takes place as a coincidence — the ripe
> cocoanut falls accidentally just when a crow alights on it. Then niyati
> determines 'This is this' and That is that'.
>
>
>
>
>
>
>
>
>
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जी*वः*
> cit saMvittyA _ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>
> saMkalpAt sa:_ mana:_ bhavet |
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
> *O**ॐ*m
>
>
>
>
> +++
>
>
>
> FM.7.100-FM.7.149
>
> https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
>
> FM7145 VISIONS 3.SP14.-15 .z77
>
>
> https://www.dropbox.com/s/06zuadbzwxfiqin/fm7145%203.sp14..15%20VISIONS%20.z77.docx?dl=0
>
> FM.7.145 VISIONS 3.SP14.-15
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Sat, Sep 15, 2018 at 8:47 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> DAILY READINGS wd 12 September
>>
>>
>>
>> fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24
>>
>>
>> https://www.dropbox.com/s/fxfox8dl6aplwjl/fm3093%201.sp12%20The%20MIND%20of%20brahmA%20the%20IMMENSE%20.z24.docx?dl=0
>>
>> fm6049 2.sp12 EVOLUTION OF THE WORLD .z36
>>
>>
>> https://www.dropbox.com/s/v7gqmxnmhhzjjyh/fm6049%202.sp12%20EVOLUTION%20OF%20THE%20WORLD%20.z36.docx?dl=0
>>
>> fm7144 3.sp12..13 Consciousness & Destiny .z53
>>
>>
>> https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0
>>
>>
>>
>> +++
>>
>>
>>
>> fm7144 3.sp12..13 Consciousness & Destiny .z53
>>
>>
>> https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *Consciousness & Destiny *
>>
>>
>>
>> *x01*|o/
>> सर्वथा_अ.भाव-भावेषु स्वप्न-संवेदन~आत्मसु ।
>>
>> नित्य~अ.प्रतिघ-रूपेषु किम् बद्धम् किम् वि.मुच्यते ॥१॥
>>
>> खे दृष्टि-भासाम् स्फुरणम् यादृशम् तादृशम् जगत् ।
>>
>> विपर्यस्यति_अ.विरतम् अ.बोधात्_लक्ष्यते स्थिरम् ॥०२॥
>>
>> यत्_यथा पुर-संस्थानम् चिरै:_एति तत्_अन्यताम् ।
>>
>> जगत्_अपि_एवम् अनिशम् वार्य~आवर्त=विवर्तवत् ॥०३॥
>>
>> भूमि~अम्बु~अम्बर-शैल=आदि भवति_अ.सत्_इदम् क्षणात् ।
>>
>> तस्मिन्*_एव क्षण~उदन्तै:_युग-कल्प~आभिधा: कृता: ॥०४॥
>>
>> जगत् स्वप्न* इव_अशेषम् असत्_अपि_अनुभूयते ।
>>
>> यत्र_अस्ति चेत् तत्_निशेषम् चित्_एव_इत्थम् कचति_अलम् ॥०५॥
>>
>> यथा_इदम् नो जगत् तद्वत्**शतानाम् खे शतानि हि ।
>>
>> नृणाम् पश्यन्तु तेषाम् तु न_अन्योन्यम् अनुभूतय: ॥०६॥
>>
>> सर:~अब्धि-कूप-भेखानाम् दृष्टा: प्रत्येकम् आस्पदे ।
>>
>> न ते_अन्योन्यम् विदन्ति_अन्या* दृश्य.आदि-नियतिम् क्वचित् ॥०७॥
>>
>> यथा जन.शत-स्वप्न-नगराणि_एक-मन्दिरे ।
>>
>> तथा जगन्ति खे भान्ति खानि न.उ सन्ति_असन्ति खे ॥०८॥
>>
>> कचन्ति नृ.शत-स्वाप्न.पुराणि_एक.गृहे यथा ।
>>
>> न च नाम कचन्ति_एवम् सन्ति_असन्ति जगन्ति खे ॥०९॥
>>
>> चित्=चमत्कार-मात्रम् स्वम् स्व.आत्म~अङ्गम् दृश्यम् अद्वयम् ।
>>
>> स.रूपम् एव नीरूपम् स.कारणम् अ.कारणम् ॥१०॥
>>
>>
>> nity*a~a.*pratigha-rUpeSu kim baddham kim vimucyate ||01||
>>
>> .
>>
>> sarvathA a.bhAva=bhAveSu – *everyhow in non.existent existences = *
>>
>> svapna-*saMv*edana=Atmasu - *of the nature of dream-impressions = *
>>
>> nity*a~a*.pratigha=rUpeSu *- x =*
>>
>> kim baddham *- what is bound? * =
>>
>> kim vimucyate *– what comes.to.be <http://comes.to.be> Free? *
>> ~vlm.1 The sage continued:—The visible world is being a something in
>> nothing an entity based upon non- entity (i. e. a substance based upon the
>> intellect), resembles our consciousness of things seen in our dream only.
>> And as all things are eternally situated in the Divine Mind, there can be
>> no meaning in our being bound to or liberated from them.
>>
>> ~sv.1 THE SAGE continued:All that exists and all that does not exist are
>> like dream-experiences. Such being the truth, what is bondage and who is
>> liberated?
>>
>>
>>
>>
>> *khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat | *
>>
>> *viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||02|| *
>> khe dRSTi-bhAsAm sphuraNam yAdRzam tAdRzam jagat |
>>
>> viparyasyati_a.viratam a.bodhAt_lakSyate sthiram ||02||
>>
>> .
>>
>>
>> dRSTi-bhAsAm sphuraNam yAdRzam - *in the manner of emanating*
>>
>> tAdRzam jagat -
>>
>> viparyasyati_a.viratam a.bodhAt_lakSyate sthiram - *x* -2-
>> ~vlm.2. These worlds that appear to rove before us, are seen as the mites
>> flying about in the solar rays; (or as the bright circlets seeming to swim
>> before our closed eyes); they are but evanescent phantoms in the air, and
>> appearing as stable bodies in the minds of the ignorant.
>>
>> ~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms
>> and patterns. Even so is the world-appearance ever changing. It seems to be
>> stable and unchanging on account of ignorance.
>>
>>
>>
>>
>> *yat_yathA pura-saMsthAnam cirai:_eti tat_anyatAm | *
>>
>> *jagat_api_evam anizam vArya~Avarta=vivartavat ||03|| *
>> yat_yathA pura-saMsthAnam cirai:_eti tat_anyatAm |
>>
>> jagat_api_evam anizam vArya~Avarta=vivartavat ||03||
>>
>> .
>>
>> yat_yathA pura-saMsthAnam x
>>
>> cirai:_eti tat_anyatAm |
>>
>> jagat_api_evam anizam x
>>
>>
>> *. *
>> यत् यथा पुर-संस्थानम् - What thus is established before us चिरैर् एति तद्
>> अन्यताम् - after some while it becomes something else जगद् अपि_एवम्
>> अनिशम् वार्य-आवर्त=विवर्तवत् - so the world itself is as changeful as a
>> watery eddy. -3-
>>
>> ~vlm.3. Whatever is seen to be placed before us in any form or state, is
>> soon found to change its mode and manner before us; so likewise is the
>> changeful state of all things herein, that are continually rotating like
>> the waters in a whirlpool.
>>
>>
>>
>>
>> *bhUmi~ambu~ambara-zaila=Adi bhavati_a.sat_idam kSaNAt | *
>>
>> *tasmin*_eva kSaNa~udantai:_yuga-kalpa~AbhidhA: kRtA: ||04|| *
>>
>> bhUmi~ambu~ambara-zaila=Adi bhavati_a.sat_idam kSaNAt |
>>
>> tasmin*_eva kSaN*a~u*dantai:_yuga-kalpa~AbhidhA: kRtA: ||04||
>>
>> .
>>
>> bhUmi-ambu-ambara-zaila=Adi *- x =*
>>
>> bhavati_a.sat_idam kSaNAt *- x =*
>>
>> tasmin_eva *- x =*
>>
>> kSaN*a~u*dantai: *- x =*
>>
>> yuga-kalpa=AbhidhA: kRtA: *- x. *
>> ~vlm.4. The earth, air, water &c., are the materials that combine to form
>> frail bodies, that are doomed to decay and dissolve in a short time; and
>> yet they are computed by the ignorant to last for ages—as yugas & kalpas.
>> (Everything is changing and nothing lasting).
>>
>> ~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms
>> and patterns. Even so is the world-appearance ever changing. It seems to be
>> stable and unchanging on account of ignorance.
>>
>>
>>
>>
>> *jagat svapna* iva_azeSam asat_api_anubhUyate | *
>>
>> *yatra_asti cet tat_nizeSam cit_eva_ittham kacati_alam ||05|| *
>>
>> jagat svapna* iva_azeSam asat_api_anubhUyate |
>>
>> yatra_asti ce*t t*at_nizeSam cit_eva_ittham kacati_alam ||05||
>>
>> .
>>
>> jagat svapn*e* iv*a* - *The world as-if in dream*
>>
>> *a.*zeSam asa*t*_ap*i*_anubhUyate - *though it is entirely not So, is
>> experienced*
>>
>> yatra_asti * - where it is = *
>>
>> ce*t t*an.nizeSam x
>>
>> cit_eva_ittham kacati_alam *- x = *
>> ~vlm.5. The world is a dream, and the totality of existence a mere
>> nihility; and yet the notion of entity that we have of this nullity, is no
>> other than a reflexion of the one Eternal Intellect.
>>
>> ~sv.2-3-4-5 The cloud-formations in the sky throw up ever-changing forms
>> and patterns. Even so is the world-appearance ever changing. It seems to be
>> stable and unchanging on account of ignorance.
>>
>>
>>
>>
>> *yathA_idam no jagat tadvat**zatAnAm khe zatAni hi | *
>>
>> *nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||06|| *
>>
>> yathA_idam no jaga*t t*advat**zatAnAm khe zatAni hi |
>> nRNAm pazyantu teSAm tu na_anyonyam anubhUtaya: ||06||
>>
>> .
>>
>> world*
>> tat_vat_zatAnAm khe x
>>
>> zatAni hi -
>>
>> nRNAm pazyantu teSAm tu -
>>
>> nAnyonyam - nA_anyonyam / na_anyonyam x
>>
>> ~sv.6 In this infinite space there are countless worlds even as we have
>> our own world: one man's world is not experienced by another person.
>>
>> ~vlm.6. Like this solar world of ours, there are hundreds and thousand
>> others to be seen in the skies; nor is it incredible that others have the
>> like notions of other peoples.
>>
>>
>>
>>
>> *sara:~abdhi-kUpa-bhekhAnAm dRSTA: pratyekam Aspade | *
>>
>> *na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||07|| *
>> sara:~abdhi-kUpa-bhekhAnAm dRSTA: pratyekam Aspade |
>>
>> na te_anyonyam vidanti_anyA* dRzya.Adi-niyatim kvacit ||07||
>>
>> .
>>
>> sara:~abdhi-kUpa-bhekhAnAm x
>>
>> dRSTA: pratyekam Aspade |
>>
>> na te_anyonyam vidanti_anyA* x
>>
>>
>> *. *
>>
>> *in a lakeful of oceancups of croaking toads, the sense-objects*
>>
>> *sit each-by-each in its abode. They cannot tell the difference*
>>
>> *between one.and.another. "Other"s are some sort of Destiny. *
>> सरस्~अब्धि-कूप-भेखानां - Of a lakeful of oceancups of croaking toads =
>>
>> दृष्ठाः - the seen.sense-object/sights =
>>
>> प्रत्येकम् आस्पदे - are each-by-each in its abode =
>>
>> न ते_अन्यो~अन्यं विदन्ति - they do not know one.from.another =
>>
>> अन्याः दृश्य.आदि-नियतिं क्वचित् - Others are some order of
>> Sight.Perception. -7-
>>
>> ~sv.7 The measure and the experience of frogs living in a well, lake and
>> ocean are different from one another. They do not share one another's
>> knowledge.
>>
>> ~vlm.7. We see the seas and lakes, teeming with living beings of various
>> kinds, and find the pools and bogs full of frogs everywhere; but none of
>> them know anything about the other reservoirs, nor of their inhabitants
>> neither beside those of their own.
>>
>>
>>
>>
>> *yathA jana.zata-svapna-nagarANi_eka-mandire | *
>>
>> *tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||08|| *
>> yathA jana.zata-svapna-nagarANi_eka-mandire |
>>
>> tathA jaganti khe bhAnti khAni na.u santi_asanti khe ||08||
>>
>> .
>>
>> yathA jana-zata=svapna-nagarANi - As a hundred people, in their Dream
>> Cities,
>>
>> eka-mandire - are in a single room
>>
>> tathA jaganti khe bhAnti - thus the worlds appear in Kha Space
>>
>> ~vlm.8. As a hundred men sleeping in one and the same room; see as many
>> air built castles differing from another in their dream; so there appear
>> different worlds in the airy intellects of some, which are seen and unknown
>> to others.
>>
>> ~sv.8-9 People sleeping in one house have different dreams in which they
>> experience life in different worlds, as it were: even so, the people have
>> different worlds in the same space, while some may not have.
>>
>>
>>
>>
>> *kacanti nR.zata-svApna.purANi_eka.gRhe yathA | *
>>
>> *na ca nAma kacanti_evam santi_asanti jaganti khe ||09|| *
>> kacanti nR.zata-svApna.purANi_eka.gRhe yathA |
>>
>> na ca nAma kacanti_evam santi_asanti jaganti khe ||09||
>>
>> .
>>
>> kacanti nR.zata-svApna.purANi_eka.gRhe yathA -
>>
>> na ca nAma kacanti_evam santi_asanti jaganti khe -
>>
>> ~vlm.9. As many aerial cities are seen, in the dreams of many men,
>> sleeping together in the same room; so do these aerial worlds appear in
>> empty sphere of our minds, and are said to be in being and not being in the
>> same time: (i. e. being but a dream which is no-being or nothing).
>>
>> ~sv.8-9 People sleeping in one house have different dreams in which they
>> experience life in different worlds, as it were: even so, the people have
>> different worlds in the same space, while some may not have.
>>
>>
>>
>>
>> *cit=camatkAra-mAtram svam sva.Atma~aGgam dRzyam advayam | *
>>
>> *sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||10|| *
>> cit=camatkAra-mAtram svam sva.Atma~aGgam dRzyam advayam |
>>
>> sa.rUpam eva nIrUpam sa.kAraNam a.kAraNam ||10||
>>
>> .
>>
>>
>> svam sva.Atm*a~a*Ggam *- Ur.own personal Body is *=
>>
>> dRzyam advayam *– a Percept without a second =*
>>
>> sa.rUpam eva nIrUpam *- **with **form tho without form =*
>>
>> sa.kAraNam a.kAraNam *– **with **cause without cause. *
>>
>> *~vlm.10. The sky is a miracle of the mind, and a phenomenon of itself;
>>
>>
>>
>> *y11|o/*
>> दधत्या:_चित्-स्व.भावाया: संस्कार~आदि=अभिधा: कृता: ।
>>
>> प्रतिमाया: प्रभाविन्या: न संस्कार~आदय: पृथक् ॥११॥
>>
>> dadhatyA:_cit-sva.bhAvAyA: saMskAra~Adi=abhidhA: kRtA: |
>>
>> pratimAyA: prabhAvinyA: na saMskAra~Adaya: pRthak ||11||
>>
>> .
>>
>> *jd.11 - dadhatyA:_cit.sva.bhAvAyA: x
>>
>>
>> pratimAyA: prabhAvinyA: x
>>
>> na saMskAr*a~A*daya: pRthak - *x. *
>> ~vlm.11. The vacuum bearing the nature of the vacuous mind, is vainly
>> styled the firm firmament; it presents to view the forms of fleeting
>> objects in it, as the understanding represents its ideas and passing
>> thoughts to our knowledge.
>>
>> ~sv.11-15 Consciousness has the faculty of holding on to something; a
>> notion so held is known as *saMskAra. But when it is realised that the
>> notion is only reflected in consciousness, it is seen that there is no
>> *saMskAra independent of consciousness.
>>
>>
>>
>> अ.पूर्वत्वात् स्मृति: स्वप्न: संकल्प~अर्थ=अनुभूतिषु ।
>>
>> स्व.मृति-अनुभवात्_या:_तु दृष्टार्थ-सदृशीषु च ॥१२॥
>>
>> sva.mRti-anubhavAt_yA:_tu dRSTArtha-sadRzISu ca ||12||
>>
>> .
>>
>>
>> smRti: svapna: *- x =*
>>
>> saMkalp*a~a*rtha=anubhUtiSu *- x =*
>>
>> sva.mRti-anubhavAt_yA:_tu dRSTArtha-sadRzISu ca *– x.*
>> ~vlm.12. The remembrance of a thing, is the cause of its dream by night,
>> as the desire of something causes its conception in the mind; and as the
>> apprehension of one's death, proceeds from his seeing in the instances of
>> others.
>>
>> ~sv.11-15 Consciousness has the faculty of holding on to something; a
>> notion so held is known as *saMskAra. But when it is realised that the
>> notion is only reflected in consciousness, it is seen that there is no
>> *saMskAra independent of consciousness.
>>
>>
>>
>> इदम् सर्ग.आत्म सर्ग~आदौ प्रतिमा_इव विजृम्भते ।
>>
>> चित्_भा-मात्र=आत्मिका स्वस्था न_अन्यत्_नाम_उपपद्यते ॥१३॥
>>
>> idam sarga.Atma sarga~Adau pratimA_iva vijRmbhate |
>>
>> cit_bhA-mAtra=AtmikA svasthA na_anyat_nAma_upapadyate ||13||
>>
>> .
>>
>>
>> sarg*a~A*dau pratimA iva - like an image of the Primal Sarga Creation
>>
>> vijRmbhate -
>>
>> cit.bhA-mAtr*a~A*tmikA svasthA -
>> na anyat nAma - not as "other"
>>
>> upapadyate -
>>
>> ~vlm.13. In the beginning of creation, the world appears as an image in
>> the mind; which is no other than a flash or reflexion of the Divine
>> Intellect, and to which no other name than a rechauffe of the Divine
>> Intellect, can be properly assigned.
>>
>> notion is only reflected in consciousness, it is seen that there is no
>>
>>
>>
>> *y14*|o/
>> ब्रह्मैव भाति जगत्_इति_उक्तम् उक्त्या_अनया भवेत् ।
>>
>> न च भातम् नवम् तत्_च ब्रह्मैव_इदम् अत: स्थितम् ॥१४॥
>>
>> brahmaiva bhAti jagat_iti_uktam uktyA_anayA bhavet |
>>
>> na ca bhAtam navam tat_ca brahmaiva_idam ata: sthitam ||14||
>>
>> .
>>
>> brahmaiva bhAti jagat_x
>>
>> iti_uktam uktyA_x
>>
>> anayA bhavet |
>>
>> na ca bhAtam navam tat_ca x
>>
>>
>> *. *
>> ब्रह्म / ब्रह्मा_एव भाति जगत् - "Only Brahman/Brahmâ projects the world"
>> इति.उक्तम् उक्त्या अनया भवेत् - by this saying being so-said, it
>> comes-to-be. - >bhU न च भातम् त्वं तच् च - But neither you nor That is a
>> projection ब्रह्म/आ एव इदम् अतः स्थितम् - so this is situate only as
>> Brahma/Brahman. -14-
>>
>> ~vlm.14. The saying that Brahma shines as the very world means to say
>> that, he did not shine anew in the form of the world, but has this form
>> eternally subsisting in his omniscience.
>>
>> ~sv.11-15 Consciousness has the faculty of holding on to something; a
>> notion so held is known as *saMskAra. But when it is realised that the
>> notion is only reflected in consciousness, it is seen that there is no
>> *saMskAra independent of consciousness.
>>
>>
>>
>> कारणम् कार्यम् इति_उक्त: स* पूर्व: स* विशिष्यते ।
>>
>> संस्कार* इति तेन_एष* संस्कार: कृति:_उच्यते ॥१५॥
>>
>> kAraNam kAryam iti_ukta: sa* pUrva: sa* viziSyate |
>>
>> saMskAra* iti tena_eSa* saMskAra: kRti:_ucyate ||15||
>>
>> .
>>
>>
>> iti_ukta: *- so said = *
>>
>> sa: pUrva: *- the Prior* = sa: viziSyate *– the resulting =*
>>
>> saMskAra iti *- x = *
>>
>> tena *- x = *
>>
>> eSa saMskAra: kRti:_ucyate *– x. *
>> ~vlm.15. It is said that the cause is (identic with) the effect, because
>> the common cause of all, is specialized in its form of the effect; (i. e.
>> the one becomes as many). The action which was confined in the cause at
>> first, (as vegetation in the seed), becomes evolved in the germ of creation
>> afterwards.
>>
>> ~sv.11-15 Consciousness has the faculty of holding on to something; a
>> notion so held is known as *saMskAra. But when it is realised that the
>> notion is only reflected in consciousness, it is seen that there is no
>> *saMskAra independent of consciousness.
>>
>>
>>
>> तत् स्वप्न.आदौ_अ.पूर्व:_अर्थे दृष्टान्त* इति भाति य: ।
>>
>> स-संस्कार.आदि-नाम~उक्त:_न बाह्य:_अर्थ:_अस्ति चेतसि ॥१६॥
>>
>>
>> sa-saMskAra.Adi-nAm*a~u*kt*a:_*na bAhy*a:_*arth*a:_*asti cetasi ||16||
>>
>> .
>>
>> tat svapna.Adau_a.pUrva:_arthe *- that Dream-process without priority
>> of sense* = dRSTAnta* iti bhAti ya: |
>>
>> sa-saMskAra.Adi-nAm*a~u*kta:_x
>>
>> na bAhya:_artha:_asti cetasi - *x *
>>
>> *. *
>> ~vlm.16. When such things (or conditions) occur in the mind in dreams, as
>> have not been seen or known before, they are called sanskáras or pristine
>> impressions in the mind, (as our inward passions and feelings), and not the
>> external objects of sense, which are not inbred in the mind,
>>
>> ~sv.16-17-18 16-18 In dream there is no previous memory but only the
>> experience of the objects that are experienced for the time being....
>>
>>
>>
>> वस्तु दृष्टम् न दृष्टम् च सत्_च_आस्ते चेतना_इव खे ।
>>
>> स्व.भावात्_भाति ख~आत्मा_अपि दृष्टवत्_च_अतिजृम्भते ॥१७॥
>>
>> vastu dRSTam na dRSTam ca sat_ca_Aste cetanA_iva khe |
>>
>> sva.bhAvAt_bhAti kha~AtmA_api dRSTavat_ca_atijRmbhate ||17||
>>
>> .
>>
>>
>> sat_ca_Aste cetanA_iva khe * - and BeingSo is like Affectation in Ur
>> kha.Skyview + *
>>
>> svabhAvAt_bhAti - *x = *
>>
>> kh*a~A*tmA_api - *x = *
>>
>> dRSTavat_ca_ati.jRmbhate - *x. *
>> ~vlm.17. These mental impressions or reminiscences, are perceptible to us
>> in our dreaming and not in the waking state; and though they are unseen in
>> our waking; yet they are not lost unto us so long as we retain those
>> impressions in the mind. They naturally appear in the soul in dreaming, as
>> the visibles appear to sight in the waking state.
>>
>> ~sv.16-17-18 16-18 ... That which existed before the arising of the dream
>> but which shines as that which was seen before, that is known as *saMskAra.
>> There is no other external factor known as *saMskAra (popularly translated
>> into 'latent impressions of past experiences and actions'). Things seen and
>> unseen exist in the consciousness which shines in its own light and
>> experiences all those things as if already seen.
>>
>>
>>
>> वेदान्त~अर्थ~आत्मकम् पूर्व-सर्ग~अ.भावम् प्रवर्तते ।
>>
>> ततो वेद्य-व्यवस्था ज्ञै: क्रियते स्व.अर्थ-सिद्धये ॥१८॥
>>
>> vedAnta~artha~Atmakam pUrva-sarga~a.bhAvam pravartate |
>>
>> tato vedya-vyavasthA jJai: kriyate sva.artha-siddhaye ||18||
>>
>> .
>>
>>
>> pUrva-sarg*a~a*.bhAvam *- in the absence of a prior creation* =
>>
>> pravartate *- x + *
>>
>> tatas vedya-vyavasthA - *x =*
>>
>> jJai: kriyate sva.artha-siddhaye - *x. *
>> ~vlm.18. Thus the vedantist comes to know the inexistence of the outer
>> world, and by knowing the knowable One, they come to attain the
>> consummation of their object: (which is the attainment of their final
>> emancipation or moksha).
>>
>>
>>
>> स्वप्ने तु जाग्रत्-संस्कारो_य:_तत्.जाग्रत्-कृतम् नवम् ।
>>
>> अजाग्रत्~जाग्रत्~आभासम् कृतम्_इति_एव तत्.विद: ॥१९॥
>>
>> svapne tu jAgrat-saMskAro_ya:_tat.jAgrat-kRtam navam |
>>
>> ajAgrat~jAgrat~AbhAsam kRtam_iti_eva tat.vida: ||19||
>>
>> .
>>
>>
>> jAgrat-saMskAra: - *is the imprint of waking* -
>>
>> ya: - *which - *
>>
>> tat - *that - *
>>
>> jAgrat-kRtam navam - *waking-deed afresh* -
>>
>> ajAgrat-jAgrat-AbhAsam kRtam – *is a projection of the waking deed in
>> unWaking*
>>
>> -
>>
>> iti eva tad-vida: - *so say the That-knowers. *
>> ~sv.19 In dream the *saMskAras created in the waking state arise; but in
>> the waking state itself they are created anew. But they who know the truth
>> declare that they were in fact created in a state that appeared to be the
>> waking state but which in fact is not.
>>
>> ~vlm.19. The impressions of the waking state, which occur in the state of
>> dreaming, are the newly made imprints of the waking hours on the memory;
>> and these make the sleeping hours seem as waking to the dreaming soul.
>>
>>
>>
>> तत:_वायौ_इव_अ.स्पन्दा:_चित्ते भावा: स्थिता: स्वत: ।
>>
>> ते स्वत: सम्.प्रवर्तन्ते का_अत्र संस्कार-कर्तृता ॥२०॥
>>
>> tata:_vAyau_iva_a.spandA:_citte bhAvA: sthitA: svata: |
>>
>> te svata: sam.pravartante kA_atra saMskAra-kartRtA ||20||
>>
>> .
>>
>> tata:
>>
>>
>> citte bhAvA: sthitA: svata: * - x = *
>>
>> te svata: sampravartante
>>
>> kA_atra saMskAra-kartRtA * - x = *
>> ~vlm.20. These recent ideas fluctuate in the mind, as by the breath of
>> the wind, and they occur and recur of themselves, without the agency of
>> pristine impressions.
>>
>>
>>
>>
>> *z21*|o/
>> एकम् तथा च चिन्.मात्रम् स्वप्ने लक्ष~आट्म तिष्ठति ।
>>
>> ekam tathA ca cin.mAtram svapne lakSa~ATma tiSThati |
>>
>> पुन:_लक्षात्_यत: स्वप्न* एकम् आस्ते सुषुप्तकम् ॥२१॥
>>
>> puna:_lakSAt_yata: svapna* ekam Aste suSuptakam ||21||
>>
>> .
>>
>>
>> svapne lakS*a~A*Tma tiSThati * - in dream as one thousands of selves
>> abiding = *
>>
>> puna:*_*lakSAt_yata: svapna* *- again after thousands having.come in
>> Dream* =
>>
>> ekam Aste suSuptakam * - one is the Sleepling—the Dreamless Sleeper. *
>> ~vlm.21. There is one sole Intellect only,
>>
>> possessed of its many multitudes of airy dreams;
>>
>> and being dispossessed of them at last,
>>
>> it remains solely by and in itself.
>>
>>
>>
>> चित्.व्योम्नि स्वप्न-संवित्ति:_या सा_एव जगत्_उच्यते ।
>>
>> सुषुप्तम् प्रलय: प्रोक्त:_तस्मात्_न्याय:_अयम् एव सन् ॥२२॥
>>
>> एकम् एव चित्_आकाशम् स~आकारत्वम् अन्-एककम् ।
>>
>> स्वरूपम् अजहत्_धत्ते यत् स्वप्न* इव तत्_जगत् ॥२३॥
>>
>> एवम् चित्.परमाणु-अन्तर्-जगत्_भावम् इदम् स्थितम् ।
>>
>> तत्_अनन्य~आत्म च_आभोगि स्वप्न~आदर्श-तलेषु_इव ॥२४॥
>>
>> चित्.व्योम संविन्.मात्रम् यत्_परमाणुवत्_आततम् ।
>>
>> अन्=आदि.मध्य.पर्यन्तम् तदेव जगत्_उच्यते ॥२५॥
>>
>> तस्मात्_यत्र चित्.आकाशम् अनन्तम् सततम् स्थितम् ।
>>
>> तत्र_अस्ति_इति जगत्.भानम् तत्_अङ्गानानि_अ.रूपि यत् ॥२६॥
>>
>> चिन्.मात्र* एव भुवनम् त्वम् अहम् चिन्.मयम् जगत् ।
>>
>> इति न्यायात्_जगत्_याति परमाणु~उदरे_अपि_अजम् ॥२७॥
>>
>> तस्मात्_अहम् पराणु~आत्मा समस्त-जगत्_आकृति: ।
>>
>> सर्वत्र_एव च तिष्ठामि परमाणु~उदरे_अपि च ॥२८॥
>>
>> चिन्मात्र-परमाणु: सत्_जगत्_आत्मा_अपि_अयम् नभ: ।
>>
>> यत्र तिष्ठामि_अहम् तत्र पश्यामि भुवन.त्रयम् ॥२९॥
>>
>> अहम् चित्-परमाणु~आत्मा तेन चित्-परमाणुना ।
>>
>> एकताम् आगत:_वारि वारिणा_इव तत्.ईक्षणात् ॥३०॥
>>
>> तत्_ओज: सम्प्रविश्य_अहम् स्थित:_तत्_अनुभूतिवत् ।
>>
>> अन्तस्थ-त्रिजगत्_रूप:_यथा_अब्जे बीजम् अङ्कुरे ॥३१॥
>>
>> तत्र मे त्रिजगत्-रुपम् अन्त: कचितम् आत्मनि ।
>>
>> तथा तत्_न तु तत्_वाह्ये विद्यते केन.चित्_क्व.चित् ॥३२॥
>>
>> cit.vyomni svapna-saMvitti:_yA sA_eva jagat_ucyate |
>>
>>
>> .
>>
>> cidvyomni svapna-*saMv*itti: - *in Ur Conscious space dream-awareness =
>> *
>>
>> yA saiva jagat_ucyate *- that which is said to be this very world + *
>>
>> suSuptam pralaya: prokta: - *x = *
>>
>> tasmAn_nyAy*a:_*ayam eva san - *x. *
>> ~sv.22 When the experience of a thousand things arises in consciousness,
>> it is known as creation; and when the experience of the thousand things
>> ceases in consciousness, that is known as the cosmic dissolution.
>>
>> ~vlm.22. The consciousness that we have of the dreams, ranging at large
>> in the empty sphere of our Intellect, is verily what is denominated the
>> world by us; and the want of this consciousness in our sound sleep, is what
>> is termed the extinction of world by ourselves. This analogy applies also
>> to the nature of the self-existed One.
>>
>>
>>
>>
>> *ekam eva cit_AkAzam sa~AkAratvam an-ekakam | *
>>
>> *svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||23|| *
>> ekam eva cit_AkAzam sa~AkAratvam an-ekakam |
>>
>> svarUpam ajahat_dhatte yat svapna* iva tat_jagat ||23||
>>
>> .
>>
>> ekam eva cit_AkAzam x
>>
>>
>> svarUpam ajahat_dhatte x
>>
>> yat svapne iva tat_jagat * - x = *
>> ~vwv.1306/7.144.23. The space of Consciousness is only one; its
>> appearances are many. It holds the world without abandoning its inherent
>> nature, as it happens in a dream.
>>
>> ~sv.23 Thus the pure consciousness (cidAkAza) brings into being this
>> diversity with all its names and forms, without ever abandoning is
>> indivisibility, just as you create a world in your dream.
>>
>> ~vlm.23. There exists only the infinite sphere of one eternal Intellect,
>> and there appears an infinity of shapes, perpetually rising and setting in
>> its open in the manner of dreams. These are born of its own nature and are
>> called the world, and bear the same intellectual form with itself.
>>
>>
>>
>>
>> *evam cit.paramANu-antar-jagat_bhAvam idam sthitam | *
>>
>> *tat_ananya~Atma ca_Abhogi svapna~Adarza-taleSu_iva ||24|| *
>> .
>>
>> evam
>>
>> cit.paramANu-antar-jagat_bhAvam
>>
>> idam sthitam
>>
>> ~vlm.24. Thus the atomic particle of the Intellect, contains the form of
>> the whole cosmos within its bosom; which is an exact ectype of its
>> archetype, as the shadow under a mirror, is the true representation of the
>> prototype.
>>
>> ~sv.24 The perception or the experience of 'the world' exists within the
>> atomic particle of infinite consciousness. Just as the reflection in a
>> mirror is only mirror, however, it is non-different from the infinite
>> consciousness.
>>
>> *AB. ... Adarza-taleSu ... ||
>>
>>
>>
>>
>> *x25*|o/
>>
>> *cit.vyoma saMvin.mAtram yat_paramANuvat_Atatam | *
>>
>> *an=Adi.madhya.paryantam tadeva jagat_ucyate ||25|| *
>> cit.vyoma saMvin.mAtram yat_paramANuvat_Atatam |
>>
>> an=Adi.madhya.paryantam tadeva jagat_ucyate ||25||
>>
>> .
>>
>>
>> paramANuvat_Atatam *- x + *
>>
>> an=Adi.madhya.paryantam - *x = *
>>
>> tadeva jagat_ucyate - *x. *
>> ~vlm.25. The cavity of the Intellect contains the consciousness which is
>> diffused in it like the dilution of an atom; and extends throughout without
>> beginning and end, and this is called the cosmos.
>>
>> ~sv.25 This infinite consciousness is beginningless and endless; that
>> itself is called creation.
>>
>>
>>
>>
>> *tasmAt_yatra cit.AkAzam anantam satatam sthitam | *
>>
>> *tatra_asti_iti jagat.bhAnam tat_aGgAnAni_a.rUpi yat ||26|| *
>> tasmAt_yatra cit.AkAzam anantam satatam sthitam |
>>
>>
>> .
>>
>> tasmAt
>>
>> yatra
>>
>> cit_AkAzam - *x = *
>>
>> anantam satatam sthitam * - x + *
>>
>> tatra_asti
>>
>> iti jagat-bhAnam - *x = *
>>
>> tat
>>
>> aGgAnAni_a-rUpi
>>
>> yat *– x. *
>> ~vlm.26. Hence as far as the vacuity of the Intellect extends to all
>> infinity, there is the appearance of the wide world connected with it, as
>> immanent in and identic with itself at all times. (The intimate connection
>> of the subjective mind and objective world together).
>>
>> ~sv.26 Wherever this consciousness shines, there this creation exists,
>> non-different from it even as a body is non-different from its limbs.
>>
>>
>>
>>
>> *cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat | *
>>
>> *iti nyAyAt_jagat_yAti paramANu~udare_api_ajam ||27|| *
>> cin.mAtra* eva bhuvanam tvam aham cin.mayam jagat |
>>
>> iti nyAyAt_jagat_yAti paramANu~udare_api_ajam ||27||
>>
>> .
>>
>>
>> tvam aham cin.mayam jagat * - x = *
>>
>> iti nyAyAt_jagat_yAti
>>
>> paramAN*u~u*dare_api*_*ajam * - x = *
>> ~vlm.27. The intellect is selfsame with the world, and therefore all
>> minds and intellectual beings as myself and thyself, are worlds or
>> microcosm also; and it is for this reason that the great macrocosm of the
>> world, is said to be comprised in the corpuscule of the mind.
>>
>> ~sv.27-28 You and I are consciousness, the entire world is consciousness:
>> by this realisation the creation is seen as an integral part of
>> consciousness and therefore uncreated.
>>
>>
>>
>>
>> *tasmAt_aham parANu~AtmA samasta-jagat_AkRti: | *
>>
>> *sarvatra_eva ca tiSThAmi paramANu~udare_api ca ||28|| *
>> tasmAt_aham parANu~AtmA samasta-jagat_AkRti: |
>>
>> sarvatra_eva ca tiSThAmi paramANu~udare_api ca ||28||
>>
>> .
>>
>>
>> samasta-jagat_AkRti: *- the embodiment of the whole world =*
>>
>> sarvatra_eva ca tiSThAmi paramAN*u~u*dare_api ca *– x. *
>> ~vlm.28. Therefore I who am a minute soul, am of the form of the whole
>> world also, (being its container in the mind); hence I abide everywhere
>> likewise, even in the midst of an atom also.
>>
>> ~sv.27-28 You and I are consciousness, the entire world is consciousness:
>> by this realisation the creation is seen as an integral part of
>> consciousness and therefore uncreated.
>>
>>
>>
>>
>> *cinmAtra-paramANu: sat_jagat_AtmA_api_ayam nabha: | *
>>
>> *yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||29|| *
>> cinmAtra-paramANu: sat_jagat_AtmA_api_ayam nabha: |
>>
>> yatra tiSThAmi_aham tatra pazyAmi bhuvana.trayam ||29||
>>
>> .
>>
>>
>> jagat_AtmA_api*_*ayam nabha: *- x + *
>>
>> yatra tiSThAmi_aham * - x = *
>>
>> tatra pazyAmi bhuvana.trayam - *x. *
>> ~vlm.29. Being in the form of the minutiae of the intellect, I am also as
>> great as the universal soul, and as expanded as the open air all around; I
>> also see all the three worlds about one, wherever I abide or move. (All
>> things are present in the mind, at all places and times).
>>
>> ~sv.29 Hence, I am that atomic particle of consciousness and as such I am
>> infinite and omnipresent. Therefore, wherever I am, I see everything from
>> there itself.
>>
>>
>>
>>
>> *aham cit-paramANu~AtmA tena cit-paramANunA | *
>>
>> *ekatAm Agata:_vAri vAriNA_iva tat.IkSaNAt ||30|| *
>>
>> aham cit-paramANu~AtmA tena cit-paramANunA |
>>
>> ekatAm Agat*a:_*vAri vAriNA_iva tat.IkSaNAt ||30||
>>
>> .
>>
>> aham cit.paramANu~AtmA - *I am the self of the **Conscious Singularity**
>> = *
>>
>> tena cit-paramANunA - *thru that **Conscious Singularity** = *
>>
>> ekatAm Agata: *- having come to Oneness = *
>>
>> vAri vAriNA_iva - *like water in water = *
>>
>> tat_IkSaNAt - *from beholding That. *
>> ~vlm.30. I am an atom of the intellectual soul, and am joined with the
>> intellectual soul of the universe; it is my sight of the supreme spirit in
>> my meditation, that I am lost in it as a drop of water is lost in the
>> ocean.
>>
>> ~sv.30 I am a particle of consciousness but I am one with the infinite
>> consciousness on account of the realisation of this truth, even as water is
>> the same as water.
>>
>>
>>
>>
>> *tat_oja: sampravizya_aham sthita:_tat_anubhUtivat | *
>>
>> *antastha-trijagat_rUpa:_yathA_abje bIjam aGkure ||31|| *
>> tat_oja: sampravizya_aham sthita:_tat_anubhUtivat |
>>
>> antastha-trijagat_rUpa:_yathA_abje bIjam aGkure ||31||
>>
>> .
>>
>>
>> sthita:_tat.anubhUtivat *- x =*
>>
>> antastha-trijagat-rUpa: yathA_abje bIjam aGkure *– x. *
>> ~vlm.31. Having entered into the Divine spirit, and feeling its influence
>> in me, I am filled with its cognition; and behold the three worlds within
>> me, as the seed lies hid in the pericarp or in the seed vessel; (to be
>> developed in its future foliage).
>>
>> ~sv.31-32 31-32 Therefore, by entering into the 'ojas' I experienced the
>> three worlds.
>>
>>
>>
>>
>> *tatra me trijagat-rupam anta: kacitam Atmani |*
>>
>> *tathA tat_na tu tat_vAhye vidyate kena.cit_kva.cit ||32||*
>> tatra me trijagat-rupam anta: kacitam Atmani |
>>
>> tathA tat_na tu tat_vAhye vidyate kena.cit_kva.cit ||32||
>>
>> .
>>
>> tatra me trijagat-rupam x
>>
>> tathA tat_na tu tat_vAhye x
>>
>> vidyate kena.cit_kva.cit xx
>>
>>
>> *thus That but not That*
>>
>> *:*
>>
>> *I travel whyever whenever it is known to be*
>>
>> *...*
>> ~vlm.32. I see the triple world expanding within myself, (according to
>> our reminiscence of the same which is engraven in the mind), beside which
>> there is no outer world on the outside of of any body...
>>
>> Triple World* = kacitam Atmani - *projected in mySelf = *tathA tat_na
>> tu tat_vAhye * - thus that but not that I travel + *vidyate
>> kena.cit_kva.cit * - whyever whenever it is know to be ... *
>>
>>
>>
>> *z33*|o/
>>
>> svapne jAgrat_it*i_i*ha vA - *whether in dream or as this waking *
>>
>> sab*Ahya~abhy*antara*m* dRzya*m* x
>>
>> nija*m* cit_bhAnam eva tat - *x* -
>> ~vlm.33. Whenever the world appears in any form, whether of a gross or
>> subtile nature, as in the states of our waking or dreaming; both these
>> forms of the interior or exterior worlds, are to be known as the reflexion
>> of the ideal one imprinted in the intellect.
>>
>> ~sv.33 All this happened within it and within it I saw the three worlds —
>> not outside.
>>
>>
>>
>>
>> *bhAti svapne yadA janto:_jagat_Anandam Atatam | *
>>
>> *cit_aNo:_eva tat_bhAnam Atmana:_tat.pada~AtmanA ||34|| *
>> bhAti svapne yadA janto:_jagat_Anandam Atatam |
>>
>> cit_aNo:_eva tat_bhAnam Atmana:_tat.pada~AtmanA ||34||
>>
>> .
>>
>>
>> jagat_Anandam Atatam - *the world is a blissful expanse - *
>> cit_aNo:_eva x
>>
>> tat.bhAnam Atmana:_x
>>
>> ~vlm.34. When the living soul indulges itself in the sight of the world,
>> in the state of its dreaming; it is to be known as a reflexion of the
>> expanded particle of the intellect, which the sleeping soul delights to
>> dote upon.
>>
>> ~sv.34 Whether it is called dream or waking, inside or outside, all this
>> is within the infinite consciousness.
>>
>>
>>
>>
>>
>>
>> *y35*|o/
>>
>> *a.kAraNam ced_dRzyam tat_katham etat_prasidhyati | *
>>
>> *sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||35|| *
>> a.kAraNam ced_dRzyam tat_katham etat_prasidhyati |
>>
>> sa.kAraNam ced_dRzyam tat svapne sarga.Adi-dhI: kuta: ||35||
>>
>> .
>>
>> अ.कारणम् चेद् दृश्यम् तत् - If that Drshya Percept is without-a-cause कथम्
>> एतत् प्रसिध्यति - how does this get established? सँकारणं चेद् दृश्यं तत्
>> - If that Percept is with-a-cause स्वप्ने सर्गादि-धीः कुतः - how is
>> there the thought of Creation-&c in Dream? -35-
>>
>> ~sv.35 THE HUNTER asked:If this creation is causeless how does it come
>> into being? If it has a cause, what is the cause of the dream-creation?
>>
>> ~vlm.35. The Huntsman rejoined:—If the visible world is causeless or
>> without its maker, then how could it come into existence, and if it be a
>> caused or created exterior world, how could we have any knowledge of it in
>> the sleeping and dreaming of the soul.
>>
>>
>>
>>
>>
>>
>> *z36*|o/
>>
>> *a.kAraNaka* eva_ayam sarga* Adau pravartate | *
>>
>> *samasta-kAraNa~a.bhAvAt_yata: sarga.Atma-cit.nabha: ||36|| *
>> a.kAraNaka* eva_ayam sarga* Adau pravartate |
>>
>> samasta-kAraNa~a.bhAvAt_yata: sarga.Atma-cit.nabha: ||36||
>>
>> .
>>
>>
>> ayam sarge Adau pravartate - *it, in creation from the beginning,
>> carries-on. = *
>>
>> samasta.kAraN*a~a*.bhAvAt - *because of its all.cause-non.state = *
>>
>> yata: sarga.Atma-cit.nabha: - *hence it is a
>> creation.soul-consciousness.cloud. *
>> ~sv.36 THE SAGE replied: In the beginning, creation had no cause
>> whatsoever.
>>
>> ~vlm.36. The sage replied:—All this is without a cause, and the world
>> proceeded at first without any causality whatever. (The Muni means to say
>> that there cannot be any independent or instrumental cause of creation save
>> the immanation of One oneself).
>>
>>
>>
>>
>> *a.kAraNAnAm bhAvAnAm atyanta~a.sambhavAt_iha | *
>>
>> *kvacit sa.pratigha: sarga: na sambhavati ka:cana ||37|| *
>> a.kAraNAnAm bhAvAnAm atyanta~a.sambhavAt_iha |
>>
>> kvacit sa.pratigha: sarga: na sambhavati ka:cana ||37||
>>
>> .
>>
>>
>> *atyanta~a.sambhavA**t*_iha -
>>
>> kvacit sa.pratigha: sarg*a: *- *wherever the creation is
>> with-obstruction ???*
>>
>> na sambhavati ka:cana - *x* -37-
>>
>> zgl#tt. *—>#atyantAbhAva* - boundless unBecoming. ..VA -
>> non-existence". In many other places, too. .. AS-. Yes, I agree with
>> you...JD. I would call that Vijnâna. atyanta is ati-anta, beyond any end or
>> boundary. To be complete it would be Ady-anta. § We are looking here at a
>> method for clearing the mental mirror of its mess. It is an exercise in
>> Samvitti, an act of Samvit Awareness. sam-vit is difficult to name (the
>> excellent Samvid, of vwv, could not stick-to a single translation of his
>> name). It is from >vid, like vidyA, the common way of knowing - rather than
>> >jJA, like jJAna, the holistic way of knowing. sam-vit is together-knowing,
>> where you and an object unite as a dRzya Percept. ..The exercise is called
>> process of becoming. •• #*atyantAsambhava. ~**
>> ~sv.37 Since the objects of this creation had no cause whatsoever,
>> conflicting diversity of objects opposed to one another does not arise. The
>> one absolute Brahman alone shines as all this and is denoted by words like
>> 'creation', etc.
>>
>> ~vlm.37. It is verily impossible for gross and perishable bodies and
>> transient beings, to come to being without a cause; but that which is a
>> facsimile or shadow only of the antitype and original model of the eternal
>> mind, cannot possibly have any cause at all.
>>
>> ~sv.37 Since the objects of this creation had no cause whatsoever,
>> conflicting diversity of objects opposed to one another does not arise. The
>> one absolute Brahman alone shines as all this and is denoted by words like
>> 'creation', etc.
>>
>>
>>
>>
>> *brahma_idam ittham AbhAti bhAsvaram cit-svabhAvata: | *
>>
>> *sarga.Adi-zabda-paryAyam Adi.anta-parivarjitam ||38|| *
>> brahma_idam ittham AbhAti bhAsvaram cit-svabhAvata: |
>>
>> sarga.Adi-zabda-paryAyam Adi.anta-parivarjitam ||38||
>>
>> .
>>
>>
>> ittham AbhAti bhAsvaram cit-svabhAvata: * - x = *
>>
>> sarga.Adi-zabda-paryAyam x
>>
>> Ady.anta-parivarjitam * - from beginning to end *shunned/avoided*. *
>>
>> *~vlm.38. It is Brahma {the noun is neuter, not masc.!} himself that thus
>> world's creation and destruction are utterly inapplicable to what is
>> without its beginning and end. *
>>
>> be part of that which has no parts, to be diverse in the indivisible, to
>> have a form in the formless.
>>
>>
>>
>>
>> *iti_akAraNake sarge kacati brahma-rUpiNi | *
>>
>> *parasya_avayava~AbhAsa:_nitya~AtmA-avayava~AtmanA ||39|| *
>> iti_akAraNake sarge kacati brahma-rUpiNi |
>>
>> parasya_avayava~AbhAsa:_nitya~AtmA-avayava~AtmanA ||39||
>>
>> .
>>
>>
>> kacati brahma-rUpiNi * - projecting a brahmic form = *
>>
>> parasya *- x = *
>>
>> avayAv*a~A*bhAsa: *- x = *
>>
>> nity*a~A*tmA-avayav*a~A*tmanA *- x = *
>>
>> iti*_*akAraNake sarge kacati brahma-rUpiNi *– x. *
>> ~vlm.39. Thus the uncaused creation, abides in the substance of the great
>> god, and shines forth with divine glory to all infinity. It is to gross
>> minds only, which are prepossessed with the grosser ideas of materiality,
>> that it appears in the form of a gross material body.
>>
>> ~sv.38-39-40 Thus, this causeless creation is Brahman but it appears to
>> be part of that which has no parts, to be diverse in the indivisible, to
>> have a form in the formless.
>>
>> *KG. typo avayAvAbhAso....
>>
>>
>>
>>
>> *a-nAnAtve_api nAnAtve brahmaNi_a-brahma.rUpiNi | *
>>
>> *an.AkAre_api sa.AkAre kacati_a-pratigham prati ||40|| *
>> a-nAnAtve_api nAnAtve brahmaNi_a-brahma.rUpiNi |
>>
>> an.AkAre_api sa.AkAre kacati_a-pratigham prati ||40||
>>
>> .
>>
>>
>> brahmaNi_a-brahma.rUpiNi *- x = *
>>
>> an.AkAre_api sa.AkAre *- x = *
>>
>> kacati_a-pratigham prati - *x. *
>> ~vlm.40. What numberless varieties do there appear in the unvaried
>> Brahma, and what un-numbered forms are seen in the formless One, that is
>> ever unchanged and imperishable.
>>
>> ~sv.38-39-40 Thus, this causeless creation is Brahman but it appears to
>> be part of that which has no parts, to be diverse in the indivisible, to
>> have a form in the formless.
>>
>>
>>
>>
>> *tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: | *
>>
>> *sa~AkAram iva bhAta~Atma bhUtvA sthAvara.jaMgamam ||41|| *
>> tat_brahma_eva nirAkAram cit_rUpatvAt sphurat_vapu: |
>>
>> sa~AkAram iva bhAta~Atma bhUtvA sthAvara.jaMgamam ||41||
>>
>> .
>>
>>
>> cit_rUpatvAt *- x =*
>>
>> sphurat_vapu: *- x =*
>>
>> s*a~A*kAram iva bhAt*a~A*tma bhUtvA sthAvara.jaMgamam *– x. *
>> ~vlm.41. Brahma is formless in his person, (which is of a spiritual
>> form); yet he exhibits himself in many forms, in his being the mind (or
>> mirror of all ideal forms); where he represents his spiritual self or soul,
>> in all the various forms of moving and immovable bodies.
>>
>> ~sv.41 Because it is pure consciousness it appears to assume various
>> forms like the mobile and the immobile objects.
>>
>>
>>
>>
>> *z42*|o/
>>
>> *deva.RSi-muni-bhA.rUpam karoti niyatim kramAt | *
>>
>> *vidhIn_ca pratibodhAn_ca deza-kAla-kriyA.AdikAn ||42|| *
>> deva.RSi-muni-bhA.rUpam karoti niyatim kramAt |
>>
>> vidhIn_ca pratibodhAn_ca deza-kAla-kriyA.AdikAn ||42||
>>
>> .
>>
>>
>> *making the projected forms of Gods, RShis, munis = *
>>
>> niyatim kramAt *- according.with destiny = *
>>
>> vidhIn_ca *- and its laws = *
>>
>> pratibodhAn_ca *– and realizations =*
>>
>> deza-kAla-kriyA.AdikAn *– enacted in place & time*
>>
>> *. *
>> ~vlm.42. He makes the gods, sages and seers in his likeness, and directs
>> them to their different degrees and duties also; he stablishes the laws and
>> prohibitions of conduct, and appoints the acts and observances at all times
>> and places.
>>
>> ~sv.42 And as the gods and the sages it creates and sustains a world
>> order with all the injunctions and prohibitions. Existence, nonexistence,
>> the gross and the subtle, etc., do not in any way affect the omnipresent
>> consciousness.
>>
>>
>>
>>
>> *bhAva~a.bhAva-graha~utsarga-sthUla-sUkSma-cara.acarA: | *
>>
>> *arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||43|| *
>> bhAva~a.bhAva-graha~utsarga-sthUla-sUkSma-cara.acarA: |
>>
>> arthA* vyabhicaranti_ete niyati:_na_akhilA:_tata: ||43||
>>
>> .
>>
>>
>> *- *bhAv*a~a*.bhAva-grah*a~u*tsarga-*gross*-*subtle*-cara.acarA:* =*
>>
>> arthA vyabhicaranti_ete niyati:_na_akhilA:*_*tata: *- x. *
>> ~vlm.44. Ever since the general decree, nothing takes place without its
>> proper special cause; as you can never expect to exude oil from sand (save
>> from oily seeds).
>>
>> ~sv.43-44 However, from there on effects do not arise without a cause.
>>
>>
>>
>> तत: प्रभृति भावानाम् स.कारणकताम् विना ।
>>
>> स~एकतात्_इव तैलानाम् न सम्भवति सम्भव: ॥४४॥
>>
>> tata: prabhRti bhAvAnAm sa.kAraNakatAm vinA |
>>
>> sa~ekatAt_iva tailAnAm na sambhavati sambhava: ||44||
>>
>> .
>>
>>
>> sa.kAraNakatAm vinA *- x + *
>>
>> sa.ekatAt_iva tailAnAm - *x = *
>>
>> na sambhavati sambhava: - *x. *
>> ~vlm.44. Ever since the general decree, nothing takes place without its
>> proper special cause; as you can never expect to exude oil from sand (save
>> from oily seeds).
>>
>> ~sv.43-44 However, from there on effects do not arise without a cause.
>>
>>
>>
>> नियति:_नायक:_चैव ब्रह्मत:_च_अङ्गम् आत्मना ।
>>
>> स्व.अङ्गेन संयमयति करेण_इव निजम् करम् ॥४५॥
>>
>> niyati:_nAyaka:_caiva brahmata:_ca_aGgam AtmanA |
>>
>> sva.aGgena saMyamayati kareNa_iva nijam karam ||45||
>>
>> .
>>
>>
>> brahma.ta:*_*ca_aGgam - *x = *
>>
>> AtmanA * - x + *
>>
>> sva.aGgena - *x = *
>>
>> *saMy*amayati - *x = *
>>
>> kareNa_iva nijam karam *– x. *
>> ~vlm.45. The destined decree of providence, is the leader of all events
>> in the world; it is as one part of the body of Brahma, by which he
>> represses the other part of himself (i.e. his will); as we restrain the
>> action of one hand by the other. (One over-ruling fate governs even Jove
>> himself).
>>
>> ~sv.45 The world order and its lord (Brahman) act on one another just
>> like one arm restrains the other, though both belong to the same person.
>>
>>
>>
>> अ.बुद्धि-पूर्वम् च_अन्.इच्छम् एवम् एव प्रवर्तते ।
>>
>> काकतालीय.वत्-स्पन्दात्_आवर्ता* इव वारिणि ॥४६॥
>>
>> a.buddhi-pUrvam ca_an.iccham evam eva pravartate |
>>
>> kAkatAlIya.vat-spandAt_AvartA* iva vAriNi ||46||
>>
>> .
>>
>>
>> evam eva pravartate *- x + *
>>
>> kAkatAlIya.vat-spandAt - *like the fall of the Crow's coconut = *
>>
>> AvartA iva vAriNi - *x. *
>> ~sv.46 Thus, this creation arises without desire and without
>> psychological causation.
>>
>> ~vlm.46. This unavoidable destiny overtakes us, against our prudence and
>> will, like the sudden fall of a fruit on a flying crow ([Sanskrit:
>> kákatálíya) and drives us along with its course, as the tide or eddy bears
>> down the waters with it.
>>
>> But the ripe coconut, falling, is also all *spanda. CONK! (or kAGkS?)
>>
>>
>>
>> संनिवेश:_हि नियति:_ताम् विना प्रतिघ~उदयम् ।
>>
>> ब्रह्म स्थातुम् न शक्नोति तत्_च सर्व.आत्मता~अक्षयम् ॥४७॥
>>
>> saMniveza:_hi niyati:_tAm vinA pratigha~udayam |
>>
>> brahma sthAtum na zaknoti tat_ca sarva.AtmatA~akSayam ||47||
>>
>> .
>>
>>
>> vinA pratigh*a~u*dayam * - x + *
>>
>> brahma sthAtum na zaknoti - *the brahman.Immensity cannot be seated = *
>>
>> tat_ca sarva.AtmatA=akSayam – *for That is the undecaying state of the
>> AllSelf. *
>>
>> what is called destiny; without which there result all disorder and
>> disturbance, and in want of which the great Brahma even cannot abide. It is
>> therefore the imperishable soul of all existence.
>>
>>
>>
>> एवम् स-कारणम् सर्वम् सर्वदा दृश्य-मण्डलम् ।
>>
>> यस्य सर्गे यत: कालात् तत: प्रभृति तम् प्रति ॥४८॥
>>
>> evam sa-kAraNam sarvam sarvadA dRzya-maNDalam |
>>
>> yasya sarge yata: kAlAt tata: prabhRti tam prati ||48||
>>
>> .
>>
>>
>> sarvadA dRzya-maNDalam - *everywhen the sphere of the Percept*
>>
>> yasya sarge - *in whose creation + *
>>
>> yata: kAlAt – *whence after a time *
>>
>> tata: prabhRti - *thus the beginning =*
>>
>> tam prati - *that next.... *
>> ~vlm.48. Thus then this destiny is the cause of all, and although it is
>> unseen and unknown, yet it acts on all as it is destined for them ever
>> since their very production. (This is no more than the unchangeable law of
>> nature).
>>
>> ~sv.48 Thus, this creation has a cause, but only in relation to the one
>> whose creation it is and as long as that creation lasts in relation to him.
>>
>>
>>
>> भाति_अ.कारणकम् ब्रह्म सर्ग.आत्मा_अपि_अबुधम् प्रति ।
>>
>> तम् प्रति_एव च भाति_एव कार्य.कारण-दृक्~भ्रम: ॥४९॥
>>
>> bhAti_a.kAraNakam brahma sarga.AtmA_api_abudham prati |
>>
>> tam prati_eva ca bhAti_eva kArya.kAraNa-dRk~bhrama: ||49||
>>
>> .
>>
>>
>> brahma - the *brahman.Immensity*
>>
>> sarg*a~A*tmA api - CreationSelf even -
>> abudham prati -
>>
>> tam prati eva ca -
>>
>> bhAti - shines -
>>
>> eva -
>>
>> kArya-kAraNa-dRg-bhrama: - the Duty-Doer-Seer-illusion -
>>
>> ~sv.49 The ignorant think that Brahman shines or appears as this creation
>> without a cause; and it is again the ignorant that are caught up in this
>> cause-and-effect tangle or deluded notion that causality is inviolably
>> real.
>>
>>
>>
>> काकतालीय.वत् सर्गे स्थिते तु_आवृत्ति-वृत्तिवत् ।
>>
>> इदम् इत्थम् इदम् न_इत्थम् इति_इयम् नियति: स्थिता ॥५०॥
>>
>> kAkatAlIya.vat sarge sthite tu_AvRtti-vRttivat |
>>
>> idam ittham idam na_ittham iti_iyam niyati: sthitA ||50||
>>
>> .
>>
>> kAkatAlIya.vat_x
>>
>> sarge sthite tv_AvRtti-vRttivat x
>>
>> idam ittham idam na_ittham x
>>
>>
>> *. *
>> ~vlm.50. The wise man however, seeing the sudden appearance of world
>> before him, like the rotation of a wheel, considers its causes as such and
>> such or this and that, as they have been determined by their preordained
>> destiny.
>>
>> ~sv.50-51-52-53 The creation takes place as a coincidence — the ripe
>> cocoanut falls accidentally just when a crow alights on it. Then niyati
>> determines 'This is this' and That is that'.
>>
>>
>>
>> स-कारणत्वम् भावानाम् अवश्यम् भाविनि क्रमे ।
>>
>> जाग्रत्-स्वप्न-दृश:_न_इह सम्भवन्ति_अपकारणा: ॥५१॥
>>
>> sa-kAraNatvam bhAvAnAm avazyam bhAvini krame |
>>
>>
>> .
>>
>> *jd.51 -
>>
>> sa-kAraNatvam bhAvAnAmavazyam-bhAvini krame *- x =*
>>
>> jAgrat-svapna-dRzo neha sambhavanti*_*apakAraNA: *- x. *
>> ~vlm.51. So all existent bodies have their special causes, in their
>> primordial destiny, which determines their subsequent lots in endless
>> succession. Hence the occurrences, of our waking state, resembling the
>> visions in our dream, are never without their antecedent causes.
>>
>> ~sv.50-51-52-53 The creation takes place as a coincidence — the ripe
>> cocoanut falls accidentally just when a crow alights on it. Then niyati
>> determines 'This is this' and That is that'.
>>
>>
>>
>> यथा स्वप्ने_अखिलाम् अम्बु-संक्षोभात्_प्रलय-भ्रम: ।
>>
>> दृश्यते कारणम् तत्र श्रूयताम् अनुभूयताम् ॥५२॥
>>
>> yathA svapne_akhilAm ambu-saMkSobhAt_pralaya-bhrama: |
>>
>> dRzyate kAraNam tatra zrUyatAm anubhUyatAm ||52||
>>
>> .
>>
>> yathA svapne - as in sleep -
>>
>> akhilAm -
>>
>> ambu-saMkSobhAt -
>>
>> pralaya-bhrama: -
>>
>> dRzyate - sees -
>>
>> kAraNam tatra - the Cause there -
>>
>> zrUyatAm anubhUyatAm -
>>
>> ~vlm.52. Thus when I dreamt the erroneous dream of the destruction of the
>> world, caused by concussion of the elements and waters I had its cause
>> inbred in me, in my reminiscence of the great deluge I had heard of in
>> traditional narration.
>>
>> ~sv.50-51-52-53 The creation takes place as a coincidence — the ripe
>> cocoanut falls accidentally just when a crow alights on it. Then niyati
>> determines 'This is this' and That is that'.
>>
>>
>>
>> सर्व-वस्तुषु कचन्ति सर्वदा
>>
>> sarva-vastuSu kacanti sarvadA
>>
>> युक्तय: स्फटिक-शुक्तय:_यथा ।
>>
>> yuktaya: sphaTika-zuktaya:_yathA |
>>
>> भावन~अनुभव* एव स* स्वयम्
>>
>> bhAvana~anubhava* eva sa* svayam
>>
>> शक्तिमान्_जयति जीवित~आत्मक: ॥५३॥
>>
>> zaktimAn_jayati jIvita~Atmaka: ||53||
>>
>> .
>>
>>
>> kacanti *– they shine =*
>>
>> sarvadA – *always *=
>>
>> yuktaya: *- x =*
>>
>> sphaTika-zuktaya: *- x =*
>>
>> yathA – *as =*
>>
>> bhAvan*a~a*nubhava *– in feeling-experience =*
>>
>> eva* sa* *svayam *– only he himself =*
>>
>> zaktiman *- powerful =*
>>
>> jayati *– winning.as <http://winning.as> =*
>>
>> jIvit*a~A*tmaka: *- a lived-Selfling. *
>> ~vlm.53. In this manner we see the reflexions of almighty power in all
>> things that come under own reflection (or observation), just as we see the
>> crystals and shell-fishes shining with their intrinsical brightness. May
>> this Omnipotent power that is ever-living soul of souls, and known to us in
>> our imperfect notion of him, be glorified for ever and ever.
>>
>> ~sv.50-51-52-53 The creation takes place as a coincidence — the ripe
>> cocoanut falls accidentally just when a crow alights on it. Then niyati
>> determines 'This is this' and That is that'.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS wd 13September
>>
>>
>>
>> fm3094 1.sp13 Everything Comes From the brahman.Immensity .z32
>>
>>
>> https://www.dropbox.com/s/70dsnildh0wpto7/fm3094%201.sp13%20Everything%20Comes%20From%20the%20brahman.Immensity%20.z32.docx?dl=0
>>
>> fm6050 2.sp13..14 The 8.fold Traveler .z39
>>
>>
>> https://www.dropbox.com/s/ji5zzif9sn160c3/fm6050%202.sp13..14%20The%208.fold%20Traveler%20.z39.docx?dl=0
>>
>> fm7144 3.sp12..13 Consciousness & Destiny .z53
>>
>>
>> https://www.dropbox.com/s/6lhyrj315wgf08b/fm7144%203.sp12..13%20Consciousness%20%26%20Destiny%20.z53.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>> *The muni said—*
>> 7.144.1 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 36 37 38 39 40 41 42 43 44 45 46 47 48
>> 49 50 51 52 53
>>
>>
>>
>>
>>
>>
>> .z53
>>
>>
>>
>> 11|16|09|14|*13|13|*
>> 11|12|26|15|16|17|20|*18|19|29|*25|**20|21|22|23|24|25|26|27|*23|*
>> 28|29|30|35|31|38|*40|40|*39|*33|39|34|35|36|37|38|39|40|4149|*42|43|
>> *22|*44|47|45|46|47|*04|*48|49|50|*27|*51|52|53|26|*01|02
>> 03|05|13|*06|07 08 09|21|10|*42|42|23|22|04|29|50|*
>> 42|21|11|42|*12|21|*13|*14|15|16|28|*27|*17|18|19|20|21|*25|10|*24|14|
>> *27|29|25|*26|28|30|31|33|39|*34|35|36|43|*37|38|39|40|41|42|43|44|45|46|
>> *49|*47|*50|*48|*14|*
>> 51|05|52|*05|52|01|*05|*53|*01|02|03|04|05|11|*06|07|08|*10|*
>>
>>
>>
>>
>>
>>
>>
>>
>> --
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