fm6045 2.sp7 The Woodapple Tree .z36
jivadas
work in progress .v17
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fm6045 2.sp7 The Woodapple Tree .z36
https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
work in progress .v16
The Woodapple Tree
bilva‑: - Aegle Marmelos , the wood-apple tree (commonly called Bel;
its delicious fruit when unripe is used medicinally;
its leaves are employed in the ceremonial worship of shiva शिव
http://en.wikipedia.org/wiki/Bael
vasiShTha said—
अत्र_इमाम्_अवबोधाय विस्मय-उल्लास=कारिणीम् ।
atra_imAm_avabodhAya vismaya-ullAsa=kAriNIm |
अपूर्वाम् चैव संक्षेपाद्_राम रम्याम् कथाम् शृणु ॥१॥
apUrvAm caiva saMkSepAd_rAma ramyAm kathAm zRNu ||6|45|01||
.
here is something for Ur instruction
which will cause amazement and delight
and which U have never heard before, rAma,
so
pay attention to this delightful story
.
~sv. ... an instructive parable ... ~vlm. ... pleasant story ...
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
युगैर्_अप्य्_अ.जरद्-रूपम्_अस्ति बिल्व-फलम् महत् ॥२॥
yojanAnAm sahasrANi vipulam vimalam sphuTam | yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
.
yojanAnAm sahasrANi vipulam vimalam sphuTam |
yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
योजनानाम् सहस्राणि विपुलम् - Thousands of leagues in extent विमलम् स्फुटम् - spotlessly clear युगैः_अपि_अ.जरत्-रूपम् - with an unwithering form throughout the ages अस्ति बिल्व-फलम् महत् - there is a huge Bilva fruit. -2-
~sv.2 There is a wood-apple fruit which is immeasurably large and which does not decay nor perish though it has existed for countless aeons.
~vlm.2. There is a big and beautiful bilva or bel fruit, as large as the distance of many myriads of miles, and as solid as not to ripen or rot in the course of as many many ages.
अविनाश-रस-आधारम् सुधा-मधुर-सारवत् । पुराणम्_अपि बाल-इन्दु-दलमार्दव-सुन्दरम् ॥३॥
avinAza-rasa-AdhAram sudhA-madhura-sAravat | purANam_api bAla-indu-dalamArdava-sundaram ||03||
.
avinAza-rasa-AdhAram sudhA-madhura-sAravat -
x +
purANam_api bAla-indu-dalamArdava-sundaram -
x.
~sv.3 It is the source and support of the nectar of immortality and indestructibility. It is the abode of sweetness. Though it is most ancient, it is ever new, like the new moon.
~vlm.3. It bears a lasting flavour as that of sweet honey or celestial ambrosia; and though grown old yet it increases day by day like the cresent new moon, with its fresh and beautiful foliage.
व्यूह-मध्य-महा.मेरुम् मन्दर-अद्रिर्_इव_अचलम् ।
महा.कल्पान्त-वात्याया अपि वेगैर्_अचालितम् ॥४॥
vyUha-madhya-mahA.merum mandara-adrir_iva_acalam | mahA.kalpAnta-vAtyAyA api vegair_acAlitam ||04||
.
vyUha-madhya-mahA.merum mandara-adrir_iva_acalam |
mahA.kalpAnta-vAtyAyA api vegair_acAlitam ||04||
~sv.4 It is the very centre or heart of the universe, it is unmoving and it is not shaken even by the forces of cosmic dissolution. This wood-apple fruit, which is immeasurably large, is the original source of this creation.
~vlm.4. This tree is situated in the midst of the universe, as the great Meru is placed in the middle of the earth; it is as firm and fixed as the Mandara mountain, and is immovable even by the force of the deluvian winds.
योजन-आयुत.कोटीनाम् कोटि-लक्ष-शतैर्_अपि ।
वैपुल्येन_अ.परिच्छेद्यम् मूलम्_आद्यम् जगत्.स्थिति: ॥५॥
yojana-Ayuta.koTInAm koTi-lakSa-zatair_api |
vaipulyena_a.paricchedyam mUlam_Adyam jagat.sthiti: ||05||
yojana-Ayuta.koTInAm - of ten thousand koTi.s =
koTi-lakSa-zatair_api - times, say, a thousand lakhs of koTi.s =
vaipulyena_a.paricchedyam mUlam_Adyam jagat.sthiti: =
#yu – to separate —> #ayuta -mfn.- unimpeded AV. xix , 51 , 1 ; • -n.m.- "unjoined, unbounded" •• ten thousand , a myriad RV.&c. —>#Ayuta -mfn.- melted , mixed , mingled ; -end.comp.- combined with MBh.R.&c.; •• #Ayutam -n.- halfmelted butter _aitBr.
#prim. #pura* —>#vipula —>#vaipulya -n.- वैपुल्यम् — Spaciousness, largeness. Plenty, abundance. • breadth, thickness VarBr2S. _rAjat.&c.
#chid —> #parichid —>#paricchedya -mfn.- to be defined or estimated or weighed or measured Ragh.; • #aparicchedya.
~vlm.5. Its root is the basis of the world, and it stretches to the distance of immeasurable extent on all sides.
यस्य बिल्व-फलस्य_उच्छैर्_ब्रह्माण्डानि समीपत: ।
हरन्ति लीलाम् शैलाधो राजिकाकणपद्धतो: ॥६॥
yasya bilva-phalasya_ucchair_brahmANDAni samIpata: |
haranti lIlAm zailAdho rAjikAkaNapaddhato: ||06||
yasya bilva-phalasya_ucchair_brahmANDAni samIpata: |
haranti lIlAm zailAdho rAjikAkaNapaddhato: ||06||
~vlm.6. There were millions of worlds all within this fruit as its uncountable seeds; and they were as minute in respect to the great bulk of the fruit, that they appeared as particles of dust at foot of a mountains.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
स्पन्दमान-रस-आपूराम् स्वाद्वीम् रस-चमत्कृतिम् ।
यस्य_अतिशेते नो कश्.चिद्_अपि राघव षड्-रस: ॥७॥
spandamAna-rasa-ApUrAm svAdvIm rasa-camatkRtim |
yasya_atizete no kaz.cid_api rAghava SaD-rasa: ||07||
spandamAna-rasa-ApUrAm - x =
svAdvIm rasa-camatkRtim - x =
yasya_atizete na.u kaz.cid_api rAghava SaD-rasa: - x.
~vlm.7. It is filled and fraught with all kinds of delicaces, that are tasteful and delicious to the six organs of sense; and there is not one even of the six kinds savoury articles, that is wanting in in this fruit.
#svAdu
#zi -> #atizi - *atizete - pr. md. sg. 3 – excels.
न कदा.चन पाकेन पातम् तेन समेति यत् ।
सदा_एव पक्वम्_अप्य्_अङ्ग जरसा यन्_न बाध्यते ॥८॥
na kadA.cana pAkena pAtam tena sameti yat |
sadA_eva pakvam_apy_aGga jarasA yan_na bAdhyate ||08||
na kadA.cana pAkena pAtam tena sameti yat - - x -
sadaiva pakvam_apy_aGga jarasA yan_na bAdhyate - - x -8- -
~vlm.8. The fruit is never found in its green or unripe state, nor is it ever known to fall down ever ripened on the ground; it ever ripe of itself, and is never rotten or dried or decayed at anytime by age Or accident.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
ब्रह्म-विष्ण्व्-इन्द्र-रुद्र=आद्या जरठा: के.चिद्_एव न ।
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम्_एव च ॥९॥
brahma-viSNv-indra-rudra=AdyA jaraThA: ke.cid_eva na |
yasya_utpattim vijAnanti mUlam vA vRntam_eva ca ||09||
brahma-viSNv-indra-rudra=AdyA jaraThA: ke.cid_eva na |
yasya_utpattim vijAnanti mUlam vA vRntam_eva ca ||09||
# vRnta‑: —¶mw - the egg-plant Sus3r.; ~ vRntam - the footstalk of a leaf or flower or fruit , any stalk S3rS. MBh. &c
~vlm.9. The gods Brahmá, Vishna and Rudra, are not sempiternal with this tree in their age, nor do they know aught of the origin and root of this tree, nor anything about its extent and dimensions.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
अदृष्ट-अङ्कुर-वृक्षस्य त्वदृष्ट-कुसुम-आकृते: ।
अस्तम्भ-मूल-शाखस्य फलस्य_अस्य महाकृते: ॥१०॥
adRSTa-aGkura-vRkSasya tvadRSTa-kusuma-AkRte: |
astambha-mUla-zAkhasya phalasya_asya mahAkRte: ||10||
adRSTa-aGkura-vRkSasya tvadRSTa-kusuma-AkRte: |
astambha-mUla-zAkhasya phalasya_asya mahAkRte: ||10||
~vlm.10. None knows the germ and sprout of this tree, and its buds and flowers are invisible to all. There is no stem or trunk or bough or branch, of the tree that bears this great fruit.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
एक-पिण्ड-घन-आकार-वितत-स्थौल्य-शालिन: ।
यस्य_उत्पत्ति-विकार.आदि-परिणामो न दृश्यते ॥११॥
eka-piNDa-ghana-AkAra-vitata-sthaulya-zAlina: | yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate ||11||
.
eka-piNDa-ghana-AkAra-vitata-sthaulya-zAlina: - x +
yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate - x.
~vlm.11. This fruit is a solid mass of great bulk, and there is no body that has seen its growth, change or fall. (It is ever ripe without ripening or rotting at any time).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
समस्त-फल-सारस्य फलस्य_अस्य महाकृते: ।
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जन: ॥१२॥
samasta-phala-sArasya phalasya_asya mahAkRte: | na majjA na_aSThi vitato nirvikAro niraJjana: ||12||
samasta-phala-sArasya - x =
phalasya_asya mahAkRte: - x +
na majjA na_aSThi vitata: - x =
nirvikAro niraJjana: - x.
~vlm.12. This is the best and largest of all fruits, and having no pith nor seed, is always sound and unsoiled.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
#aSThi - a kernel fm6045.012 Satyavat Shastri
शिल-अन्तर्_इव नीरन्ध्र: स्पन्दमान-इन्दु-बिम्बवत् ।
रसम् स्व.संविद्-आस्वाद्यम् स्पन्दमान इव_अमृतम् ॥१३॥
zila-antar_iva nIrandhra: spandamAna-indu-bimbavat | rasam sva.samvid-AsvAdyam spandamAna iva_amRtam ||13||
.
zila-antar_iva nIrandhra: - x =
spandamAna-indu-bimbavat - x +
rasam sva.samvid-AsvAdyam - x =
spandamAna iva_amRtam - x.
~vlm.13. It is as dense as the inside of a stone in its fullness, and as effluent of bliss as the disk of the moon, drizzling with its cooling beams; it is full of flavour and distils its ambrosial draughts to the conscious souls of men.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
कोश: सकल-सौख्यानाम् शीतल-आलोक-कारक: ।
शैल.आभो_अमृत-पिण्ड-आभो मज्जा आत्म.फल-स्थिते: ॥१४॥
koza: sakala-saukhyAnAm zItala-Aloka-kAraka: |
zaila.Abho_amRta-piNDa-Abho majjA Atma.phala-sthite: ||14||
koza: sakala-saukhyAnAm
zItala-Aloka-kAraka: - x =
zaila.Abha: - x =
amRta-piNDa-Abha: majjA Atma.phala-sthite: - x.
~vlm.14. It is source of delight in all beings, and it is the cause of the cooling moon-beams by its own brightness; It is the solid rock of all security, the stupendous body of felicity, and contains the pith and marrow that support and sustain all living souls, which are the fruits of the prior acts of people, (i. e. The souls of all beings are as fruits formed according to the nature and merit of their previous acts-karma, and all these souls are filled with delight by the great soul of God).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
तस्मात्_परम-मज्जा तु या_असौ स्वात्म-चमत्कृति: ।
अनन्त-रक्षितो नित्यम्_अनन्य: श्री.फलम् गत: ॥१५॥
tasmAt_parama-majjA tu yA_asau svAtma-camatkRti: |
ananta-rakSito nityam_ananya: zrI.phalam gata: ||15||
tasmAt_parama-majjA tu yA_asau svAtma-camatkRti: |
ananta-rakSito nityam_ananya: zrI.phalam gata: ||15||
~vlm.15. Therefore that transcendent pith which is the wonder of souls, is contained in the Infinite spirit of god, and deposited and preserved in that auspicious fruit-sriphala-the bel or wood apple.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
स्व.संनिवेश-वैचित्र्यम्_अन्यत्व-फलताम् गताम् ।
अ-त्यजन्त्या तया तन्व्या स्थूलया_अप्य्_अति.बालया ॥१६॥
sva.samniveza-vaicitryam_anyatva-phalatAm gatAm |
a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA ||16||
sva.samniveza-vaicitryam - x =
anyatva-phalatAm gatAm - x =
a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA – x.
~vlm.16. It is deposited with its wondrous power in that small bel fruit, which represents the human as well as the divine soul, without losing its properties of thinness and thickness and freshness for ever. (i. e. All the divine powers—of evolution are lodged in the soul).
~sv. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness.
इयम्_अस्मि_इति कलनाद्_असद्_अप्य्_अन्यतामलम् ।
भेद.आद्यसंभवद्_इदम् स्वयम्_उत्पद्य भावितम् ॥१७॥
iyam_asmi_iti kalanAd_asad_apy_anyatAmalam | bheda.Adyasambhavad_idam svayam_utpadya bhAvitam ||17||
.
iyam_asmi_iti kalanAt - x =
asad_apy_anyatAmalam - x +
bheda.Adyasambhavad_idam - x =
svayam_utpadya bhAvitam - x.
~vlm.17. The thought that 'I am this', clothes the unreality with a gross form (as the thought of a devil gives the unreal phantom a foul figure); and though it is absurd to attribute differences to nullities, yet the mind makes them of itself and then believes its fictitious creatures as real ones.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
अहंकला-समुदय-समनन्तरम्_एव सा । वलित-आकाश-शब्द-अङ्ग-त्रैलोक्य-परमाणुभि: ॥१८॥
ahaMkalA-samudaya-samanantaram_eva sA | valita-AkAza-zabda-aGga-trailokya-paramANubhi: ||18||
.
ahaMkalA-samudaya-samanantaram_eva sA - x +
valita-AkAza-zabda-aGga-trailokya-paramANubhi: - x.
~vlm.18. The Divine ego contains in itself the essential parts of all things set in their proper order, as the vacuity of the sky is filled with the minute atoms, out of which the three worlds did burst forth with all their varieties. (So the substance of the bel fruit, contains the seeds of the future trees and all their several parts in it).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
इत्य्_अनुक्रमतो याता संविच्-छक्ति-स्वरूपताम् ।
मज्जा प्राक्_संनिवेशम् स्वम् तम्_एव_आप्य समुज्झति ॥१९॥
ity_anukramato yAtA samvic-chakti-svarUpatAm | majjA prAk_samnivezam svam tam_eva_Apya samujjhati ||19||
.
ity_anukramato yAtA - x =
samvic-chakti-svarUpatAm - x +
majjA prAk_samnivezam svam - x =
tam_eva_Apya samujjhati - x.
~vlm.19. In this manner there grew the power of consciousness in its proper form, and yet the essence of the soul retains its former state without exhausting itself. (It means that notwith standing the endless evolutions of the Divine soul, its substance ever continues the same and is never exhausted).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
संविच्-छक्त्या तया तत्र ततस्_तरल-रूपया । निज एव समे रूपे दृग्_इत्थम् संप्रसरिता ॥२०॥
samvic-chaktyA tayA tatra tatas_tarala-rUpayA | nija eva same rUpe dRg_ittham samprasaritA ||20||
samvic-chaktyA tayA tatra - x =
tatas_tarala-rUpayA - x +
nija eva same rUpe - x =
dRg_ittham samprasaritA - x.
~vlm.20. The power of consciousness being thus stretched about (from its concentration in itself), makes it perceive the fabric of the world and its great bustle in its tranquil self. (It means how the subjective consciousness is changed to the objective).
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
इदम् व्योम महानन्दम्_इयम् कालमयी कला । इयम् नियतिर्_इत्य्_उक्ता क्रिया_इयम् स्पन्द-रूपिणी ॥२१॥
idam vyoma mahAnandam_iyam kAlamayI kalA | iyam niyatir_ity_uktA kriyA_iyam spanda-rUpiNI ||21||
.
idam vyoma - x =
mahAnandam - x =
iyam kAlamayI kalA - x =
iyam niyati: - x =
ity_uktA kriyA - x =
iyam spanda-rUpiNI – x.
~vlm.21. It views the great vacuum on all sides, and counts the parts of time as they pass away; it conceives a destiny which directs all things, and comes to know what is action by its operation.
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
अयम् संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रम: ।
राग.द्वेष-स्थितिर्_अयम् हेय-उपादेय-धीर्_इयम् ॥२२॥
ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: | rAga.dveSa-sthitir_ayam heya-upAdeya-dhIr_iyam ||22||
.
ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: - x +
rAga.dveSa-sthitir_ayam - x =
heya-upAdeya-dhIr_iyam - x.
अयं संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रमः - ...
this conception-expansion=own-hoping==inner-delusion,
राग.द्वेष-स्थितिर्_अयम् –
this condition of loving and hating, हेय-उपादेय-धीर्_इयम् –
that proper and improper thinking,....
~vlm.22. It finds the world streching as the wish of one, and the sides of heaven extending as far as the desires of men; it comes to know the feelings of love and hatred, and the objects of its liking and dislike.
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
#tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः -m.- extension, expansion; प्रान्त- विस्तार-भाजाम् MAl.1.27. • Area, breadth; paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39. • Vast expanse; madhye zyAma: stana iva bhuva: zeSa-vistAra-pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What Hemingway called"the Gen"—the Genuine Story. jd]. •• #vistArin – in a spread-out formation - vyoma-vistAriNa: abhavan y3047.033
इयम् त्वत्ता त्व्_इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
ब्रह्माण्ड-ओघो_अयम्_ऊर्ध्व.स्थ: स्वयम्.अङ्ग-ऊर्ध्वम्_अप्य्_अध: ॥२३॥
iyam tvattA tv_iyam mattA tattA_iyam samsthitA svayam |
brahmANDa-ogho_ayam_Urdhva.stha: svayam.aGga-Urdhvam_apy_adha: ||23||
iyam tvat.tA tu_iyam mattA - -
... or this You.ness, this Me.ness, -
tattA_iyam samsthitA svayam - -
this self-established That.ness,
brahmANDa-ogha:_ayam_Urdhva.stha:
this flood of Cosmic.Eggs standing above
svayam.aGga-Urdhvam_apy_adha: - - x -23-#
~vlm.23. It understands its egoism and non-egoism or tuism, or the subjective and objective and views itself in an objective light, by forgetting its subjectivity. It views the worlds above and being its itself as high as any one of them, finds itself far below them, (The human soul though as elvated as the stars of heaven, becomes as low as a sublunary being by its baseness).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अयम् पुर: पार्श्वतो_अयम् पश्चाद्_आराद्_दवीयसी ।
इदम् भूतम् वर्तमानम् भविष्यत्_त्व्_इदम्_इत्य्_अपि ॥२४॥
ayam pura: pArzvato_ayam pazcAd_ArAd_davIyasI | idam bhUtam vartamAnam bhaviSyat_tv_idam_ity_api ||24||
.
ayam pura: - this before, =
pArzvato_ayam - x =
pazcAd_ArAd_davIyasI - x +
idam bhUtam vartamAnam - x =
bhaviSyat_tv_idam_ity_api - x.
~vlm.24. It perceives one thing to be placed before, and another to be situated beside it; it finds some thing to be behind, and others to be near or afar from it; and then it comes to know some things as present and others as past or yet to come before
it. (The soul losing its omniscience has a partial view of things).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
#Ara
इदम्_अन्त: स्थित-अनल्प-कल्पना-अम्भो-रुह-आलयम् ।
ब्रह्माण्ड-मण्डपापीड-क्रीडा-मण्डप-मण्डलम् ॥२५॥
idam_anta: sthita-analpa-kalpanA-ambho-ruha-Alayam | brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDalam ||25||
.
idam_anta: - x =
sthita-analpa-kalpanA-ambho-ruha-Alayam -
m sthita-unfew-kalpanA-water-growth-abode +
brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDalam -
m brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDala.
~vlm.25. Thus the whole world is seeu to be situated as a playhouse in it, with various imaginary figures brightening as lotuses in a lake.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अनन्त-कलना-तत्त्व-परिपल्लविता हरे: । हृद्-अब्ज-कर्णिका च_इयम् लोक-पद्माक्षमालिका ॥२६॥
ananta-kalanA-tattva-paripallavitA hare: | hRd-abja-karNikA ca_iyam loka-padmAkSamAlikA ||26||
.
ananta-kalanA-tattva-paripallavitA -
‑f.‑ ananta-impulsion-tattva-paripallavitA =
hare: - x +
hRd-abja-karNikA ca_iyam - Heart.lotus-pod =
loka-padmAkSamAlikA - x.
~vlm.26. Our consciousness is seated in the pericarp of the lotus of our hearts, with the knowledge of our endless desires budding about it, and viewing the countless worlds turning round like a rosary of lotus seeds.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् कीर्ण-महारुद्र-गण-आपूरित-कोटरा ।
दीर्घ-अभ्र-सरणिर्_भ्रान्ति-ध्वंसनेभ्य: प्रभाविनी ॥२७॥
iyam kIrNa-mahArudra-gaNa-ApUrita-koTarA | dIrgha-abhra-saraNir_bhrAnti-dhvaMsanebhya: prabhAvinI ||27||
.
iyam
kIrNa-mahArudra-gaNa-ApUrita-koTarA –
kIrNa-greatRudra-gang-ApUrita-koTarA =
dIrgha-abhra-saraNi: - x =
bhrAnti-dhvaMsanebhya: prabhAvinI – x.
~vlm.27. Its hollow cell like the firmaments is filled with the great Rudras, who rove about in the distant paths of the midway sky, like comets failing from above with their flaming tails. (The vedas discribe the Rudras as blue necked &c. (nilagriváh). These worshipful gods of the vedas are found to be no other than wondrous phenomena of the vacuity which aredeified in the Elementary religion of the ancients).
इयम् मेरु: ककुभ्यत्र जगत्-पङ्कज-कर्णिका ।
स्फुरद्-इन्दु-मधु-उल्लास-लम्पट-अमर-षट्पदम् ॥२८॥
iyam meru: kakubh yatra - x =
jagat-paGkaja-karNikA -
mudborn.lotus-pod =
sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam -
x sphurad-moon-madhu-ullAsa-lampaTa-amara-sixfooted.Bee.
.
iyam meru: kakubh
yatra jagat-paGkaja-karNikA - x +
sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam - x.
~vlm.28. It has the great mount of Meru situated in its midst, like the bright pericarp amidst the cell of the lotus flower. The moon capt summit of this mount is frequented by the immortals, who wander about it like wanton bees in quest of the ambrosial honey distilled by the moon beams on high. (The gloss places the Meru in the northern region of the distant pole, while the Puranas place it in the midst of the earth). It was the resort of the gods as also the early cradle of the prestine Aryans, who are represented as gods).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम्_उद्दाम-सौगन्ध्य-स्वर्ग-श्री-पुष्प-मञ्जरी ।
जगज्-जरठ-वृक्षस्य रजो-नरक-मूलिन: ॥२९॥
iyam_uddAma-saugandhya-svarga-zrI-puSpa-maJjarI | jagaj-jaraTha-vRkSasya rajo-naraka-mUlina: ||29||
.
iyam
uddAma-saugandhya-svarga-zrI-puSpa-maJjarI –
x =
jagaj-jaraTha-vRkSasya - x =
rajo-naraka-mUlina: - x.
~vlm.29. Here is the tree of the garden of Paradise with its clusters of beautiful flowers, diffusing their fragrance all around; and there is the deadly tree of the old world, scattering its pernicious farina for culling us to death and hell. (The gloss
explains rajas or flower dust as our worldly acts, which lead us to the hell torments of repeated transmigrations).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् च तार-किंजल्का ब्रह्म-अर्णव-जट-स्थिता । अपारापार-पर्यन्ता व्योम-लीला-सरोजिनी ॥३०॥
iyam ca tAra-kimjalkA brahma-arNava-jaTa-sthitA | apArApAra-paryantA vyoma-lIlA-sarojinI ||30||
.
iyam ca tAra-kimjalkA - x =
brahma-arNava-jaTa-sthitA - x =
apArApAra-paryantA - x =
vyoma-lIlA-sarojinI – x.
~vlm.30. Here the stars are shining, like the bright filaments of flowery arbors, growing on the banks of the wide ocean of Brahma; and there is the pleasant lake of the milky path, in the boundless space of vacuity.
इयम् क्रिया-परिग्राहा तरङ्ग-तरल-अवली । सर्ग-आवर्त-विधानस्थ-भूरि-भूत-परम्परा ॥३१॥
iyam kriyA-parigrAhA taraGga-tarala-avalI | sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA ||31||
.
iyam kriyA-parigrAhA - x =
taraGga-tarala-avalI - x +
sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA - x.
~vlm.31. Here roll the uncontrolled waves of the cerimonial acts, fraught with frightful sharks in their midst, and there are the dreadful whirlpools of worldly acts, that whirl mankind in endless births for ever more.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयत्तया प्रसरिणी क्षण-कल्प.आदि-पल्लवा । तेज:केसरिणी काल-नलिनी व्योम-पङ्कजा ॥३२॥
iyattayA prasariNI kSaNa-kalpa.Adi-pallavA | teja:kesariNI kAla-nalinI vyoma-paGkajA ||32||
.
iyattayA prasariNI - x =
kSaNa-kalpa.Adi-pallavA - x +
teja:kesariNI - x =
kAla-nalinI - x =
vyoma-paGkajA - x.
~vlm.32. Here runs the lake of time in its meandering coarse for ever, with the broad expance of heaven for its blooming blossom; and having the moments and ages for its leaves and petals, and the luminaries of sun, moon and stars for its bright pistils and filaments.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इमा भाव-विकार-आढ्या जरामृति-विषूचिका: ।
विद्या.अविद्या-विलास-आढ्या इमा: शास्त्र-अर्थ-दृष्टय: ॥३३॥
imA bhAva-vikAra-ADhyA jarAmRti-viSUcikA: | vidyA.avidyA-vilAsa-ADhyA imA: zAstra-artha-dRSTaya: ||33||
.
imA bhAva-vikAra-ADhyA: - x =
jarAmRti-viSUcikA: - x +
vidyA.avidyA-vilAsa-ADhyA: - x =
imA: zAstra-artha-dRSTaya: - x.
~vlm.33. Here it sees the bodies of living beings fraught with health and disease, and teeming with old age, decay and the torments of death; and there it beholds the jarring expositions of the sástras, some delighting in their knowledge of spiritual Vidya, and others rambling in the gloom of Ignorance-Avidya; (which leads them from error to error).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इति सा तस्य बिल्वस्य निज-मज्जा-चमकृति: । संकल्प-संनिवेश्Aन्तर् एवैव कृत-संस्थिति: ॥३४॥
iti sA tasya bilvasya nija-majjA-camakRti: | saMkalpa-samnivezAntar evaiva kRta-samsthiti: ||34||
.
iti sA tasya bilvasya –
so that of that Bilva tree —
nija-majjA-camakRti: –
the innately contained Wonder —
saMkalpa-samniveza-antar –
depending-on the saMkalpa.Concept —
eva eva kRta-samsthiti: – as so and so is made-established —
~vlm.34. In this manner doth our inner consciousness, represent the wonders contained in the pulp of the bilva fruit; which is full of the unsubstantial substance of our desires and wishes, and the pithless marrow of our false imagination.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
And so that Bilva tree —
becomes this innately contained Wonder —
according-with the saMkalpa.Concept —
as so and so is made-established —
शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
कर्तृत्वम्_अप्य्_अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥३५॥
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA | kartRtvam_apy_akartRtvam kRtvA_akRtvA_iva samsthitA ||35||
.
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA - x =
kartRtvam api a-kartRtvam kRtvA_a-kRtvA_iva samsthitA - x.
zAntA – peaceful - x =
svasthA – self-abiding - x =
nirAbAdh-A – undisturbed - x =
saumyA – cool - x =
bhAvanayA ujjhitA – free from thoughts/feelings =
kartRtvam apy a-kartRtvam – doership though not doership =
kRtvA akRtvA iva – done as.if not done =
samsthitA – established.
~vlm.35. It sees many that are tranquil, calm, cool and dispassionate, and who are free from their restraints and desires; they are heedless of both their activity and inactivity, and donot care for works whether done or left undone by them.
एषा_अकिका_एव विविधा_इव विभाव्यमाना
eSA_akikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सैव सैव ।
na_aika.AtmikA na vividhA nanu saiva saiva |
सत्यास्थिता सकल-शान्ति-सम-एक.रूपा
satyAsthitA sakala-zAnti-sama-eka.rUpA
सर्व.आत्मिक-अतिमहती चिति-रूप-शक्ति: ॥३६॥
sarva.Atmika-atimahatI citi-rUpa-zakti: ||36||
.
eSA ekikA eva vividhA iva –
this is single but as.if various —
vibhAvyamAnA –
becoming distinguished —
na eka-AtmikA –
not one-self-ish — alone —
na vividhA – not various —
nanu sA eva saiva – but just-so just-so —
satyA AsthitA – settled Suchness —
sakala-zAnti-samA – all-peace-equal —
ekarUpA – one-form —
sarvAtmikA – all-self-ish —
atimahatI – super-great —
citi-rUpa-zakti-: – power of the chiti.Affectivity of form —
~vlm.36. Thus this single consciousness presents her various aspects, though she is neither alone nor many of herself, except that she is what she is. She has in reality but one form of peaceful tranquility; though she is possest of the vast capacity of conceiving in herself all the manifold forms of things at liberty.
~sv.36Though it is one, it is conceived of as diverse beings; it is neither one nor many. It is not even it! It is established in reality. It is of the nature of supreme, all-inclusive peace. It is the one immeasurably great cosmic being or self. It is (cosmic) energy of the nature of (cosmic) consciousness.
oॐm
•
work in progress .v17
work in progress .v15,16
latest update:
fm6045 2.sp7 The Woodapple Tree .z36
https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
work in progress .v16
The Woodapple Tree
bilva‑: - Aegle Marmelos , the wood-apple tree (commonly called Bel;
its delicious fruit when unripe is used medicinally;
its leaves are employed in the ceremonial worship of shiva शिव
http://en.wikipedia.org/wiki/Bael
vasiShTha said—
अत्र_इमाम्_अवबोधाय विस्मय-उल्लास=कारिणीम् ।
atra_imAm_avabodhAya vismaya-ullAsa=kAriNIm |
अपूर्वाम् चैव संक्षेपाद्_राम रम्याम् कथाम् शृणु ॥१॥
apUrvAm caiva saMkSepAd_rAma ramyAm kathAm zRNu ||6|45|01||
.
here is something for Ur instruction
which will cause amazement and delight
and which U have never heard before, rAma,
so
pay attention to this delightful story
.
~sv. ... an instructive parable ... ~vlm. ... pleasant story ...
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
युगैर्_अप्य्_अ.जरद्-रूपम्_अस्ति बिल्व-फलम् महत् ॥२॥
yojanAnAm sahasrANi vipulam vimalam sphuTam | yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
.
yojanAnAm sahasrANi vipulam vimalam sphuTam |
yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
योजनानाम् सहस्राणि विपुलम् - Thousands of leagues in extent विमलम् स्फुटम् - spotlessly clear युगैः_अपि_अ.जरत्-रूपम् - with an unwithering form throughout the ages अस्ति बिल्व-फलम् महत् - there is a huge Bilva fruit. -2-
~sv.2 There is a wood-apple fruit which is immeasurably large and which does not decay nor perish though it has existed for countless aeons.
~vlm.2. There is a big and beautiful bilva or bel fruit, as large as the distance of many myriads of miles, and as solid as not to ripen or rot in the course of as many many ages.
अविनाश-रस-आधारम् सुधा-मधुर-सारवत् । पुराणम्_अपि बाल-इन्दु-दलमार्दव-सुन्दरम् ॥३॥
avinAza-rasa-AdhAram sudhA-madhura-sAravat | purANam_api bAla-indu-dalamArdava-sundaram ||03||
.
avinAza-rasa-AdhAram sudhA-madhura-sAravat -
x +
purANam_api bAla-indu-dalamArdava-sundaram -
x.
~sv.3 It is the source and support of the nectar of immortality and indestructibility. It is the abode of sweetness. Though it is most ancient, it is ever new, like the new moon.
~vlm.3. It bears a lasting flavour as that of sweet honey or celestial ambrosia; and though grown old yet it increases day by day like the cresent new moon, with its fresh and beautiful foliage.
व्यूह-मध्य-महा.मेरुम् मन्दर-अद्रिर्_इव_अचलम् ।
महा.कल्पान्त-वात्याया अपि वेगैर्_अचालितम् ॥४॥
vyUha-madhya-mahA.merum mandara-adrir_iva_acalam | mahA.kalpAnta-vAtyAyA api vegair_acAlitam ||04||
.
vyUha-madhya-mahA.merum mandara-adrir_iva_acalam |
mahA.kalpAnta-vAtyAyA api vegair_acAlitam ||04||
~sv.4 It is the very centre or heart of the universe, it is unmoving and it is not shaken even by the forces of cosmic dissolution. This wood-apple fruit, which is immeasurably large, is the original source of this creation.
~vlm.4. This tree is situated in the midst of the universe, as the great Meru is placed in the middle of the earth; it is as firm and fixed as the Mandara mountain, and is immovable even by the force of the deluvian winds.
योजन-आयुत.कोटीनाम् कोटि-लक्ष-शतैर्_अपि ।
वैपुल्येन_अ.परिच्छेद्यम् मूलम्_आद्यम् जगत्.स्थिति: ॥५॥
yojana-Ayuta.koTInAm koTi-lakSa-zatair_api |
vaipulyena_a.paricchedyam mUlam_Adyam jagat.sthiti: ||05||
yojana-Ayuta.koTInAm - of ten thousand koTi.s =
koTi-lakSa-zatair_api - times, say, a thousand lakhs of koTi.s =
vaipulyena_a.paricchedyam mUlam_Adyam jagat.sthiti: =
#yu – to separate —> #ayuta -mfn.- unimpeded AV. xix , 51 , 1 ; • -n.m.- "unjoined, unbounded" •• ten thousand , a myriad RV.&c. —>#Ayuta -mfn.- melted , mixed , mingled ; -end.comp.- combined with MBh.R.&c.; •• #Ayutam -n.- halfmelted butter _aitBr.
#prim. #pura* —>#vipula —>#vaipulya -n.- वैपुल्यम् — Spaciousness, largeness. Plenty, abundance. • breadth, thickness VarBr2S. _rAjat.&c.
#chid —> #parichid —>#paricchedya -mfn.- to be defined or estimated or weighed or measured Ragh.; • #aparicchedya.
~vlm.5. Its root is the basis of the world, and it stretches to the distance of immeasurable extent on all sides.
यस्य बिल्व-फलस्य_उच्छैर्_ब्रह्माण्डानि समीपत: ।
हरन्ति लीलाम् शैलाधो राजिकाकणपद्धतो: ॥६॥
yasya bilva-phalasya_ucchair_brahmANDAni samIpata: |
haranti lIlAm zailAdho rAjikAkaNapaddhato: ||06||
yasya bilva-phalasya_ucchair_brahmANDAni samIpata: |
haranti lIlAm zailAdho rAjikAkaNapaddhato: ||06||
~vlm.6. There were millions of worlds all within this fruit as its uncountable seeds; and they were as minute in respect to the great bulk of the fruit, that they appeared as particles of dust at foot of a mountains.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
स्पन्दमान-रस-आपूराम् स्वाद्वीम् रस-चमत्कृतिम् ।
यस्य_अतिशेते नो कश्.चिद्_अपि राघव षड्-रस: ॥७॥
spandamAna-rasa-ApUrAm svAdvIm rasa-camatkRtim |
yasya_atizete no kaz.cid_api rAghava SaD-rasa: ||07||
spandamAna-rasa-ApUrAm - x =
svAdvIm rasa-camatkRtim - x =
yasya_atizete na.u kaz.cid_api rAghava SaD-rasa: - x.
~vlm.7. It is filled and fraught with all kinds of delicaces, that are tasteful and delicious to the six organs of sense; and there is not one even of the six kinds savoury articles, that is wanting in in this fruit.
#svAdu
#zi -> #atizi - *atizete - pr. md. sg. 3 – excels.
न कदा.चन पाकेन पातम् तेन समेति यत् ।
सदा_एव पक्वम्_अप्य्_अङ्ग जरसा यन्_न बाध्यते ॥८॥
na kadA.cana pAkena pAtam tena sameti yat |
sadA_eva pakvam_apy_aGga jarasA yan_na bAdhyate ||08||
na kadA.cana pAkena pAtam tena sameti yat - - x -
sadaiva pakvam_apy_aGga jarasA yan_na bAdhyate - - x -8- -
~vlm.8. The fruit is never found in its green or unripe state, nor is it ever known to fall down ever ripened on the ground; it ever ripe of itself, and is never rotten or dried or decayed at anytime by age Or accident.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
ब्रह्म-विष्ण्व्-इन्द्र-रुद्र=आद्या जरठा: के.चिद्_एव न ।
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम्_एव च ॥९॥
brahma-viSNv-indra-rudra=AdyA jaraThA: ke.cid_eva na |
yasya_utpattim vijAnanti mUlam vA vRntam_eva ca ||09||
brahma-viSNv-indra-rudra=AdyA jaraThA: ke.cid_eva na |
yasya_utpattim vijAnanti mUlam vA vRntam_eva ca ||09||
# vRnta‑: —¶mw - the egg-plant Sus3r.; ~ vRntam - the footstalk of a leaf or flower or fruit , any stalk S3rS. MBh. &c
~vlm.9. The gods Brahmá, Vishna and Rudra, are not sempiternal with this tree in their age, nor do they know aught of the origin and root of this tree, nor anything about its extent and dimensions.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
अदृष्ट-अङ्कुर-वृक्षस्य त्वदृष्ट-कुसुम-आकृते: ।
अस्तम्भ-मूल-शाखस्य फलस्य_अस्य महाकृते: ॥१०॥
adRSTa-aGkura-vRkSasya tvadRSTa-kusuma-AkRte: |
astambha-mUla-zAkhasya phalasya_asya mahAkRte: ||10||
adRSTa-aGkura-vRkSasya tvadRSTa-kusuma-AkRte: |
astambha-mUla-zAkhasya phalasya_asya mahAkRte: ||10||
~vlm.10. None knows the germ and sprout of this tree, and its buds and flowers are invisible to all. There is no stem or trunk or bough or branch, of the tree that bears this great fruit.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
एक-पिण्ड-घन-आकार-वितत-स्थौल्य-शालिन: ।
यस्य_उत्पत्ति-विकार.आदि-परिणामो न दृश्यते ॥११॥
eka-piNDa-ghana-AkAra-vitata-sthaulya-zAlina: | yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate ||11||
.
eka-piNDa-ghana-AkAra-vitata-sthaulya-zAlina: - x +
yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate - x.
~vlm.11. This fruit is a solid mass of great bulk, and there is no body that has seen its growth, change or fall. (It is ever ripe without ripening or rotting at any time).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
समस्त-फल-सारस्य फलस्य_अस्य महाकृते: ।
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जन: ॥१२॥
samasta-phala-sArasya phalasya_asya mahAkRte: | na majjA na_aSThi vitato nirvikAro niraJjana: ||12||
samasta-phala-sArasya - x =
phalasya_asya mahAkRte: - x +
na majjA na_aSThi vitata: - x =
nirvikAro niraJjana: - x.
~vlm.12. This is the best and largest of all fruits, and having no pith nor seed, is always sound and unsoiled.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
#aSThi - a kernel fm6045.012 Satyavat Shastri
शिल-अन्तर्_इव नीरन्ध्र: स्पन्दमान-इन्दु-बिम्बवत् ।
रसम् स्व.संविद्-आस्वाद्यम् स्पन्दमान इव_अमृतम् ॥१३॥
zila-antar_iva nIrandhra: spandamAna-indu-bimbavat | rasam sva.samvid-AsvAdyam spandamAna iva_amRtam ||13||
.
zila-antar_iva nIrandhra: - x =
spandamAna-indu-bimbavat - x +
rasam sva.samvid-AsvAdyam - x =
spandamAna iva_amRtam - x.
~vlm.13. It is as dense as the inside of a stone in its fullness, and as effluent of bliss as the disk of the moon, drizzling with its cooling beams; it is full of flavour and distils its ambrosial draughts to the conscious souls of men.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
कोश: सकल-सौख्यानाम् शीतल-आलोक-कारक: ।
शैल.आभो_अमृत-पिण्ड-आभो मज्जा आत्म.फल-स्थिते: ॥१४॥
koza: sakala-saukhyAnAm zItala-Aloka-kAraka: |
zaila.Abho_amRta-piNDa-Abho majjA Atma.phala-sthite: ||14||
koza: sakala-saukhyAnAm
zItala-Aloka-kAraka: - x =
zaila.Abha: - x =
amRta-piNDa-Abha: majjA Atma.phala-sthite: - x.
~vlm.14. It is source of delight in all beings, and it is the cause of the cooling moon-beams by its own brightness; It is the solid rock of all security, the stupendous body of felicity, and contains the pith and marrow that support and sustain all living souls, which are the fruits of the prior acts of people, (i. e. The souls of all beings are as fruits formed according to the nature and merit of their previous acts-karma, and all these souls are filled with delight by the great soul of God).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
तस्मात्_परम-मज्जा तु या_असौ स्वात्म-चमत्कृति: ।
अनन्त-रक्षितो नित्यम्_अनन्य: श्री.फलम् गत: ॥१५॥
tasmAt_parama-majjA tu yA_asau svAtma-camatkRti: |
ananta-rakSito nityam_ananya: zrI.phalam gata: ||15||
tasmAt_parama-majjA tu yA_asau svAtma-camatkRti: |
ananta-rakSito nityam_ananya: zrI.phalam gata: ||15||
~vlm.15. Therefore that transcendent pith which is the wonder of souls, is contained in the Infinite spirit of god, and deposited and preserved in that auspicious fruit-sriphala-the bel or wood apple.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
स्व.संनिवेश-वैचित्र्यम्_अन्यत्व-फलताम् गताम् ।
अ-त्यजन्त्या तया तन्व्या स्थूलया_अप्य्_अति.बालया ॥१६॥
sva.samniveza-vaicitryam_anyatva-phalatAm gatAm |
a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA ||16||
sva.samniveza-vaicitryam - x =
anyatva-phalatAm gatAm - x =
a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA – x.
~vlm.16. It is deposited with its wondrous power in that small bel fruit, which represents the human as well as the divine soul, without losing its properties of thinness and thickness and freshness for ever. (i. e. All the divine powers—of evolution are lodged in the soul).
~sv. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness.
इयम्_अस्मि_इति कलनाद्_असद्_अप्य्_अन्यतामलम् ।
भेद.आद्यसंभवद्_इदम् स्वयम्_उत्पद्य भावितम् ॥१७॥
iyam_asmi_iti kalanAd_asad_apy_anyatAmalam | bheda.Adyasambhavad_idam svayam_utpadya bhAvitam ||17||
.
iyam_asmi_iti kalanAt - x =
asad_apy_anyatAmalam - x +
bheda.Adyasambhavad_idam - x =
svayam_utpadya bhAvitam - x.
~vlm.17. The thought that 'I am this', clothes the unreality with a gross form (as the thought of a devil gives the unreal phantom a foul figure); and though it is absurd to attribute differences to nullities, yet the mind makes them of itself and then believes its fictitious creatures as real ones.
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
अहंकला-समुदय-समनन्तरम्_एव सा । वलित-आकाश-शब्द-अङ्ग-त्रैलोक्य-परमाणुभि: ॥१८॥
ahaMkalA-samudaya-samanantaram_eva sA | valita-AkAza-zabda-aGga-trailokya-paramANubhi: ||18||
.
ahaMkalA-samudaya-samanantaram_eva sA - x +
valita-AkAza-zabda-aGga-trailokya-paramANubhi: - x.
~vlm.18. The Divine ego contains in itself the essential parts of all things set in their proper order, as the vacuity of the sky is filled with the minute atoms, out of which the three worlds did burst forth with all their varieties. (So the substance of the bel fruit, contains the seeds of the future trees and all their several parts in it).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
इत्य्_अनुक्रमतो याता संविच्-छक्ति-स्वरूपताम् ।
मज्जा प्राक्_संनिवेशम् स्वम् तम्_एव_आप्य समुज्झति ॥१९॥
ity_anukramato yAtA samvic-chakti-svarUpatAm | majjA prAk_samnivezam svam tam_eva_Apya samujjhati ||19||
.
ity_anukramato yAtA - x =
samvic-chakti-svarUpatAm - x +
majjA prAk_samnivezam svam - x =
tam_eva_Apya samujjhati - x.
~vlm.19. In this manner there grew the power of consciousness in its proper form, and yet the essence of the soul retains its former state without exhausting itself. (It means that notwith standing the endless evolutions of the Divine soul, its substance ever continues the same and is never exhausted).
~sv.5-19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood-apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain-source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
संविच्-छक्त्या तया तत्र ततस्_तरल-रूपया । निज एव समे रूपे दृग्_इत्थम् संप्रसरिता ॥२०॥
samvic-chaktyA tayA tatra tatas_tarala-rUpayA | nija eva same rUpe dRg_ittham samprasaritA ||20||
samvic-chaktyA tayA tatra - x =
tatas_tarala-rUpayA - x +
nija eva same rUpe - x =
dRg_ittham samprasaritA - x.
~vlm.20. The power of consciousness being thus stretched about (from its concentration in itself), makes it perceive the fabric of the world and its great bustle in its tranquil self. (It means how the subjective consciousness is changed to the objective).
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
इदम् व्योम महानन्दम्_इयम् कालमयी कला । इयम् नियतिर्_इत्य्_उक्ता क्रिया_इयम् स्पन्द-रूपिणी ॥२१॥
idam vyoma mahAnandam_iyam kAlamayI kalA | iyam niyatir_ity_uktA kriyA_iyam spanda-rUpiNI ||21||
.
idam vyoma - x =
mahAnandam - x =
iyam kAlamayI kalA - x =
iyam niyati: - x =
ity_uktA kriyA - x =
iyam spanda-rUpiNI – x.
~vlm.21. It views the great vacuum on all sides, and counts the parts of time as they pass away; it conceives a destiny which directs all things, and comes to know what is action by its operation.
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
अयम् संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रम: ।
राग.द्वेष-स्थितिर्_अयम् हेय-उपादेय-धीर्_इयम् ॥२२॥
ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: | rAga.dveSa-sthitir_ayam heya-upAdeya-dhIr_iyam ||22||
.
ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: - x +
rAga.dveSa-sthitir_ayam - x =
heya-upAdeya-dhIr_iyam - x.
अयं संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रमः - ...
this conception-expansion=own-hoping==inner-delusion,
राग.द्वेष-स्थितिर्_अयम् –
this condition of loving and hating, हेय-उपादेय-धीर्_इयम् –
that proper and improper thinking,....
~vlm.22. It finds the world streching as the wish of one, and the sides of heaven extending as far as the desires of men; it comes to know the feelings of love and hatred, and the objects of its liking and dislike.
~sv.20-22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
#tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः -m.- extension, expansion; प्रान्त- विस्तार-भाजाम् MAl.1.27. • Area, breadth; paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39. • Vast expanse; madhye zyAma: stana iva bhuva: zeSa-vistAra-pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What Hemingway called"the Gen"—the Genuine Story. jd]. •• #vistArin – in a spread-out formation - vyoma-vistAriNa: abhavan y3047.033
इयम् त्वत्ता त्व्_इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
ब्रह्माण्ड-ओघो_अयम्_ऊर्ध्व.स्थ: स्वयम्.अङ्ग-ऊर्ध्वम्_अप्य्_अध: ॥२३॥
iyam tvattA tv_iyam mattA tattA_iyam samsthitA svayam |
brahmANDa-ogho_ayam_Urdhva.stha: svayam.aGga-Urdhvam_apy_adha: ||23||
iyam tvat.tA tu_iyam mattA - -
... or this You.ness, this Me.ness, -
tattA_iyam samsthitA svayam - -
this self-established That.ness,
brahmANDa-ogha:_ayam_Urdhva.stha:
this flood of Cosmic.Eggs standing above
svayam.aGga-Urdhvam_apy_adha: - - x -23-#
~vlm.23. It understands its egoism and non-egoism or tuism, or the subjective and objective and views itself in an objective light, by forgetting its subjectivity. It views the worlds above and being its itself as high as any one of them, finds itself far below them, (The human soul though as elvated as the stars of heaven, becomes as low as a sublunary being by its baseness).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अयम् पुर: पार्श्वतो_अयम् पश्चाद्_आराद्_दवीयसी ।
इदम् भूतम् वर्तमानम् भविष्यत्_त्व्_इदम्_इत्य्_अपि ॥२४॥
ayam pura: pArzvato_ayam pazcAd_ArAd_davIyasI | idam bhUtam vartamAnam bhaviSyat_tv_idam_ity_api ||24||
.
ayam pura: - this before, =
pArzvato_ayam - x =
pazcAd_ArAd_davIyasI - x +
idam bhUtam vartamAnam - x =
bhaviSyat_tv_idam_ity_api - x.
~vlm.24. It perceives one thing to be placed before, and another to be situated beside it; it finds some thing to be behind, and others to be near or afar from it; and then it comes to know some things as present and others as past or yet to come before
it. (The soul losing its omniscience has a partial view of things).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
#Ara
इदम्_अन्त: स्थित-अनल्प-कल्पना-अम्भो-रुह-आलयम् ।
ब्रह्माण्ड-मण्डपापीड-क्रीडा-मण्डप-मण्डलम् ॥२५॥
idam_anta: sthita-analpa-kalpanA-ambho-ruha-Alayam | brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDalam ||25||
.
idam_anta: - x =
sthita-analpa-kalpanA-ambho-ruha-Alayam -
m sthita-unfew-kalpanA-water-growth-abode +
brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDalam -
m brahmANDa-maNDapApIDa-krIDA-maNDapa-maNDala.
~vlm.25. Thus the whole world is seeu to be situated as a playhouse in it, with various imaginary figures brightening as lotuses in a lake.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अनन्त-कलना-तत्त्व-परिपल्लविता हरे: । हृद्-अब्ज-कर्णिका च_इयम् लोक-पद्माक्षमालिका ॥२६॥
ananta-kalanA-tattva-paripallavitA hare: | hRd-abja-karNikA ca_iyam loka-padmAkSamAlikA ||26||
.
ananta-kalanA-tattva-paripallavitA -
‑f.‑ ananta-impulsion-tattva-paripallavitA =
hare: - x +
hRd-abja-karNikA ca_iyam - Heart.lotus-pod =
loka-padmAkSamAlikA - x.
~vlm.26. Our consciousness is seated in the pericarp of the lotus of our hearts, with the knowledge of our endless desires budding about it, and viewing the countless worlds turning round like a rosary of lotus seeds.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् कीर्ण-महारुद्र-गण-आपूरित-कोटरा ।
दीर्घ-अभ्र-सरणिर्_भ्रान्ति-ध्वंसनेभ्य: प्रभाविनी ॥२७॥
iyam kIrNa-mahArudra-gaNa-ApUrita-koTarA | dIrgha-abhra-saraNir_bhrAnti-dhvaMsanebhya: prabhAvinI ||27||
.
iyam
kIrNa-mahArudra-gaNa-ApUrita-koTarA –
kIrNa-greatRudra-gang-ApUrita-koTarA =
dIrgha-abhra-saraNi: - x =
bhrAnti-dhvaMsanebhya: prabhAvinI – x.
~vlm.27. Its hollow cell like the firmaments is filled with the great Rudras, who rove about in the distant paths of the midway sky, like comets failing from above with their flaming tails. (The vedas discribe the Rudras as blue necked &c. (nilagriváh). These worshipful gods of the vedas are found to be no other than wondrous phenomena of the vacuity which aredeified in the Elementary religion of the ancients).
इयम् मेरु: ककुभ्यत्र जगत्-पङ्कज-कर्णिका ।
स्फुरद्-इन्दु-मधु-उल्लास-लम्पट-अमर-षट्पदम् ॥२८॥
iyam meru: kakubh yatra - x =
jagat-paGkaja-karNikA -
mudborn.lotus-pod =
sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam -
x sphurad-moon-madhu-ullAsa-lampaTa-amara-sixfooted.Bee.
.
iyam meru: kakubh
yatra jagat-paGkaja-karNikA - x +
sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam - x.
~vlm.28. It has the great mount of Meru situated in its midst, like the bright pericarp amidst the cell of the lotus flower. The moon capt summit of this mount is frequented by the immortals, who wander about it like wanton bees in quest of the ambrosial honey distilled by the moon beams on high. (The gloss places the Meru in the northern region of the distant pole, while the Puranas place it in the midst of the earth). It was the resort of the gods as also the early cradle of the prestine Aryans, who are represented as gods).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम्_उद्दाम-सौगन्ध्य-स्वर्ग-श्री-पुष्प-मञ्जरी ।
जगज्-जरठ-वृक्षस्य रजो-नरक-मूलिन: ॥२९॥
iyam_uddAma-saugandhya-svarga-zrI-puSpa-maJjarI | jagaj-jaraTha-vRkSasya rajo-naraka-mUlina: ||29||
.
iyam
uddAma-saugandhya-svarga-zrI-puSpa-maJjarI –
x =
jagaj-jaraTha-vRkSasya - x =
rajo-naraka-mUlina: - x.
~vlm.29. Here is the tree of the garden of Paradise with its clusters of beautiful flowers, diffusing their fragrance all around; and there is the deadly tree of the old world, scattering its pernicious farina for culling us to death and hell. (The gloss
explains rajas or flower dust as our worldly acts, which lead us to the hell torments of repeated transmigrations).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् च तार-किंजल्का ब्रह्म-अर्णव-जट-स्थिता । अपारापार-पर्यन्ता व्योम-लीला-सरोजिनी ॥३०॥
iyam ca tAra-kimjalkA brahma-arNava-jaTa-sthitA | apArApAra-paryantA vyoma-lIlA-sarojinI ||30||
.
iyam ca tAra-kimjalkA - x =
brahma-arNava-jaTa-sthitA - x =
apArApAra-paryantA - x =
vyoma-lIlA-sarojinI – x.
~vlm.30. Here the stars are shining, like the bright filaments of flowery arbors, growing on the banks of the wide ocean of Brahma; and there is the pleasant lake of the milky path, in the boundless space of vacuity.
इयम् क्रिया-परिग्राहा तरङ्ग-तरल-अवली । सर्ग-आवर्त-विधानस्थ-भूरि-भूत-परम्परा ॥३१॥
iyam kriyA-parigrAhA taraGga-tarala-avalI | sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA ||31||
.
iyam kriyA-parigrAhA - x =
taraGga-tarala-avalI - x +
sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA - x.
~vlm.31. Here roll the uncontrolled waves of the cerimonial acts, fraught with frightful sharks in their midst, and there are the dreadful whirlpools of worldly acts, that whirl mankind in endless births for ever more.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयत्तया प्रसरिणी क्षण-कल्प.आदि-पल्लवा । तेज:केसरिणी काल-नलिनी व्योम-पङ्कजा ॥३२॥
iyattayA prasariNI kSaNa-kalpa.Adi-pallavA | teja:kesariNI kAla-nalinI vyoma-paGkajA ||32||
.
iyattayA prasariNI - x =
kSaNa-kalpa.Adi-pallavA - x +
teja:kesariNI - x =
kAla-nalinI - x =
vyoma-paGkajA - x.
~vlm.32. Here runs the lake of time in its meandering coarse for ever, with the broad expance of heaven for its blooming blossom; and having the moments and ages for its leaves and petals, and the luminaries of sun, moon and stars for its bright pistils and filaments.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इमा भाव-विकार-आढ्या जरामृति-विषूचिका: ।
विद्या.अविद्या-विलास-आढ्या इमा: शास्त्र-अर्थ-दृष्टय: ॥३३॥
imA bhAva-vikAra-ADhyA jarAmRti-viSUcikA: | vidyA.avidyA-vilAsa-ADhyA imA: zAstra-artha-dRSTaya: ||33||
.
imA bhAva-vikAra-ADhyA: - x =
jarAmRti-viSUcikA: - x +
vidyA.avidyA-vilAsa-ADhyA: - x =
imA: zAstra-artha-dRSTaya: - x.
~vlm.33. Here it sees the bodies of living beings fraught with health and disease, and teeming with old age, decay and the torments of death; and there it beholds the jarring expositions of the sástras, some delighting in their knowledge of spiritual Vidya, and others rambling in the gloom of Ignorance-Avidya; (which leads them from error to error).
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इति सा तस्य बिल्वस्य निज-मज्जा-चमकृति: । संकल्प-संनिवेश्Aन्तर् एवैव कृत-संस्थिति: ॥३४॥
iti sA tasya bilvasya nija-majjA-camakRti: | saMkalpa-samnivezAntar evaiva kRta-samsthiti: ||34||
.
iti sA tasya bilvasya –
so that of that Bilva tree —
nija-majjA-camakRti: –
the innately contained Wonder —
saMkalpa-samniveza-antar –
depending-on the saMkalpa.Concept —
eva eva kRta-samsthiti: – as so and so is made-established —
~vlm.34. In this manner doth our inner consciousness, represent the wonders contained in the pulp of the bilva fruit; which is full of the unsubstantial substance of our desires and wishes, and the pithless marrow of our false imagination.
~sv.23-35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I-ness, you-ness and it-ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
And so that Bilva tree —
becomes this innately contained Wonder —
according-with the saMkalpa.Concept —
as so and so is made-established —
शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
कर्तृत्वम्_अप्य्_अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥३५॥
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA | kartRtvam_apy_akartRtvam kRtvA_akRtvA_iva samsthitA ||35||
.
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA - x =
kartRtvam api a-kartRtvam kRtvA_a-kRtvA_iva samsthitA - x.
zAntA – peaceful - x =
svasthA – self-abiding - x =
nirAbAdh-A – undisturbed - x =
saumyA – cool - x =
bhAvanayA ujjhitA – free from thoughts/feelings =
kartRtvam apy a-kartRtvam – doership though not doership =
kRtvA akRtvA iva – done as.if not done =
samsthitA – established.
~vlm.35. It sees many that are tranquil, calm, cool and dispassionate, and who are free from their restraints and desires; they are heedless of both their activity and inactivity, and donot care for works whether done or left undone by them.
एषा_अकिका_एव विविधा_इव विभाव्यमाना
eSA_akikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सैव सैव ।
na_aika.AtmikA na vividhA nanu saiva saiva |
सत्यास्थिता सकल-शान्ति-सम-एक.रूपा
satyAsthitA sakala-zAnti-sama-eka.rUpA
सर्व.आत्मिक-अतिमहती चिति-रूप-शक्ति: ॥३६॥
sarva.Atmika-atimahatI citi-rUpa-zakti: ||36||
.
eSA ekikA eva vividhA iva –
this is single but as.if various —
vibhAvyamAnA –
becoming distinguished —
na eka-AtmikA –
not one-self-ish — alone —
na vividhA – not various —
nanu sA eva saiva – but just-so just-so —
satyA AsthitA – settled Suchness —
sakala-zAnti-samA – all-peace-equal —
ekarUpA – one-form —
sarvAtmikA – all-self-ish —
atimahatI – super-great —
citi-rUpa-zakti-: – power of the chiti.Affectivity of form —
~vlm.36. Thus this single consciousness presents her various aspects, though she is neither alone nor many of herself, except that she is what she is. She has in reality but one form of peaceful tranquility; though she is possest of the vast capacity of conceiving in herself all the manifold forms of things at liberty.
~sv.36Though it is one, it is conceived of as diverse beings; it is neither one nor many. It is not even it! It is established in reality. It is of the nature of supreme, all-inclusive peace. It is the one immeasurably great cosmic being or self. It is (cosmic) energy of the nature of (cosmic) consciousness.
oॐm
•
Jiva Das
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl 0
FM6045 THE WOODAPPLE TREE 2.SP7 .z36
https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl 0
FM.6.45 THE WOODAPPLE TREE 2.SP7
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6045 THE WOODAPPLE TREE 2.SP7 .z36
https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
DN6045 THE WOODAPPLE TREE 2.SP7
अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
yojanAnAm sahasrANi vipulam vimalam sphuTam |
युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
avinAza.rasa.AdhAram sudhA.madhura.sAravat |
पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
योजन.आयुत.कोटीनाम् कोटि.लक्ष.शतैः_अपि ।
yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
yasya bilva.phalasya_uccai:_brahmANDAni samIpata: |
हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
spandamAna.rasa.ApUrAm svAdvIm rasa.camatkRtim |
यस्य_अतिशेते नो कः~चित्_अपि राघव षट्.रसः ॥६।४५।७॥
yasya_atizete no ka:~cit_api rAghava SaT~rasa: ||6|45|7||
न कदा.चन पाकेन पातम् तेन समेति यत् ।
na kadA.cana pAkena pAtam tena sameti yat |
सदा_एव पक्वम् अप्य् अङ्ग जरसा यत्_न बाध्यते ॥६।४५।८॥
sadA_eva pakvam api_aGga jarasA yat_na bAdhyate ||6|45|8||
ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
अदृष्ट.अङ्कुर.वृक्षस्य त्वदृष्ट.कुसुम.आकृतेः ।
adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
एक.पिण्ड.घन.आकार.वितत.स्थौल्य.शालिनः ।
eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
समस्त.फल.सारस्य फलस्य_अस्य महाकृतेः ।
samasta.phala.sArasya phalasya_asya mahAkRte: |
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
शिला.अन्तर्_इव नी.रन्ध्रः स्पन्दमान~इन्दु.बिम्बवत् ।
zilA.antar_iva nI.randhra: spandamAna.indu.bimbavat |
रसम् स्व.सम्वित्.आस्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
शैल.आभः_अमृत.पिण्ड.आभः_मज्जा* आत्म.फल.स्थितेः ॥६।४५।१४॥
zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
iyam asmi_iti kalanAt_asat_api_anyatAmalam |
भेद.आदि.असम्भवत्_इदम् स्वयम् उत्पद्य भावितम् ॥६।४५।१७॥
bheda.Adi.asambhavat_idam svayam utpadya bhAvitam ||6|45|17||
अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
aham.kalA.samudaya.sam.anantaram eva sA |
वलित.आकाश.शब्द.अङ्ग.त्रैलोक्य.परमाणुभिः ॥६।४५।१८॥
valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
iti_anukramata:_yAtA samvit**zakti.svarUpatAm |
मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
सम्वित्**शक्त्या तया तत्र ततः_तरल.रूपया ।
samvit**zaktyA tayA tatra tata:_tarala.rUpayA |
निज* एव समे रूपे दृक्_इत्थम् सम्प्रसरिता ॥६।४५।२०॥
nija* eva same rUpe dRk_ittham samprasaritA ||6|45|20||
इदम् व्योम महानन्दम् इयम् कालमयी कला ।
idam vyoma mahAnandam iyam kAlamayI kalA |
इयम् नियतिर् इति_उक्ता क्रिया_इयम् स्पन्द.रूपिणी ॥६।४५।२१॥
iyam niyati:_iti_uktA kriyA_iyam spanda.rUpiNI ||6|45|21||
अयम् संकल्प.विस्तार.स्वयम्.आशा.अन्तर.भ्रमः ।
ayam saMkalpa.vistAra.svayam.AzA.antara.bhrama: |
राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha: ||6|45|23||
अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
इदम् अन्तः स्थित.अनल्प.कल्पना.अम्भः~रुह.आलयम् ।
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
ब्रह्माण्ड.मण्डप.आपीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
ananta.kalanA.tattva.paripallavitA hare: |
हृद्.अब्ज.कर्णिका च_इयम् लोक.पद्म.अक्षमालिका ॥६।४५।२६॥
hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
इयम् कीर्ण.महारुद्र.गण.आपूरित.कोटरा ।
iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
दीर्घ.अभ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
स्फुरत्~इन्दु.मधु.उल्लास.लम्पट.अमर.षट्पदम् ॥६।४५।२८॥
sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
इयम् उद्दाम.सौगन्ध्य.स्वर्ग.श्री.पुष्प.मञ्जरी ।
iyam uddAma.saugandhya.svarga.zrI.puSpa.maJjarI |
जगत्~जरठ.वृक्षस्य रजः~नरक.मूलिनः ॥६।४५।२९॥
jagat~jaraTha.vRkSasya raja:~naraka.mUlina: ||6|45|29||
इयम् च तार.किम्जल्का ब्रह्म.अर्णव.जट.स्थिता ।
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
iyam kriyA.parigrAhA taraGga.tarala.avalI |
सर्ग.आवर्त.विधान.स्थ.भूरि.भूत.परम्परा ॥६।४५।३१॥
sarga.Avarta.vidhAna.stha.bhUri.bhUta.paramparA ||6|45|31||
इयत्तया प्रसरिणी क्षण.कल्प.आदि.पल्लवा ।
iyattayA prasariNI kSaNa.kalpa.Adi.pallavA |
तेजः.केसरिणी काल.नलिनी व्योम.पङ्कजा ॥६।४५।३२॥
teja:.kesariNI kAla.nalinI vyoma.paGkajA ||6|45|32||
इमा* भाव.विकार.आढ्या* जरामृति.विषूचिकाः ।
imA* bhAva.vikAra.ADhyA* jarAmRti.viSUcikA: |
विद्या.अविद्या.विलास.आढ्या* इमाः शास्त्र.अर्थ.दृष्टयः ॥६।४५।३३॥
vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
iti sA tasya bilvasya nija.majjA.camakRti: |
संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
कर्तृत्वम् अप्य् अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥६।४५।३५॥
kartRtvam api_akartRtvam kRtvA_akRtvA_iva saMsthitA ||6|45|35||
एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
eSA_aikikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
satyAsthitA sakala.zAnti.sama.eka.rUpA
सर्व.आत्मिक.अतिमहती चिति.रूप.शक्तिः ॥६।४५।३६॥
sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
oॐm
FM.6.45
The Woodapple Tree
bilva.: Aegle Marmelos , the wood.apple tree (commonly called Bel;
its delicious fruit when unripe is used medicinally;
its leaves are employed in the ceremonial worship of Shiva
http://en.wikipedia.org/wiki/Bael
VASISHTHA said—
अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
.
here is something for yourr instruction
which will amaze you with delight
&
which you have never heard before, Râma,
so
pay attention to this delightful story
.
atra.here imam.this.there avabodha.waking.up/understanding.Aya vismaya.amazing.ullAsa*.kAri*.doer/maker.NI.m a.non.pUrva.before\eastern.Am ca.and/also eva.indeed\only/very saMkSepAt.succinctly/briefly, Râma, ramya*.Am kathA.tale.m zRNu.hear!
.
*sv. ... an instructive parable ...
*vlm.p.1.O Râma, listen to a pleasant story, never told before, which I will briefly narrate for your instruction and amusement.
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
yojanAnAm sahasrANi vipulam vimalam sphuTam |
युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
.
There is
—thousands of leagues in extent—
spotlessly clear
with a form that does not witheri through the ages
there is
a
huge
Bilva fruit
.
*sv.2 There is a wood.apple fruit which is immeasurably large and which does not decay nor perish though it has existed for countless aeons.
*vlm.2. There is a big and beautiful bilva or bel fruit, as large as the distance of many myriads of miles, and as solid as not to ripen or rot in the course of as many many ages.
* yojana.league.s.AnAm sahasra.thousand.s.ANi vipula.large/wide/thick/many.m vimala.pure.m sphuTam.clearly yugais.for.Ages.: api.even\very a.not.jarat.withering/fading.rUpa.form.m even for ages asti.is/exists bilva.phala.fruit.m mahat.great/huge there is a huge Bilva fruit
अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
avinAza.rasa.AdhAram sudhA.madhura.sAravat |
पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
.
avinAza.indestructible.rasa.sap/essence/flavor.AadhAra*.m sudhA.comfort\nectar\milk.madhura.honeysweet/pleasant.sAra.essence.vat.like/-ful = purANa.of.oldentime.m api.even/tho
with the petal.soft beauty of a moony boy
.
*sv.3 It is the source and support of the nectar of immortality and indestructibility. It is the abode of sweetness. Though it is most ancient, it is ever new, like the new moon.
*vlm.3. It bears a lasting flavour as that of sweet honey or celestial ambrosia; and though grown old yet it increases day by day like the cresent new moon, with its fresh and beautiful foliage.
* avinAza.indestructible.rasa.sap/essence/flavor.AadhAra*.m sudhA.welfare/comfort\nectar\milk.madhura.sweet/pleasant.sAra.essence.vat.like/-ful = purANa.of.oldentime.m api.even/tho bAla.boy.indu.moon/River.dala.petal.mArdava.softness/mildness/kindness.sundara.beautiful/fair.m
व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
.
set at the middle of mighty Mount.Meru
like Churnstick.Mountain unmoving
even in the shaking and shocking great Doomsday.Whirlwinds
it is unmoved
.
*vlm.4. This tree is situated in the midst of the universe, as the great Meru is placed in the middle of the earth; it is as firm and fixed as the Mandara mountain, and is immovable even by the force of the deluvian winds.
*sv.4 It is the very centre or heart of the universe, it is unmoving and it is not shaken even by the forces of cosmic dissolution. This wood.apple fruit, which is immeasurably large, is the original source of this creation.
* vyUha.arrangement/array.madhya.middle.mahA.great.meru.Mount.Meru.m mandara.Churnstick.adri.mountain: iva.like/as.if acala.mountain/unmoving.m @ mahA.great.kalpAnta.x.vAtyA.storm/gale/hurricane/whirlwind.yAs api.even\very vega.force/power..s.i: acAlita.unmoved.m
योजन.आयुत.कोटीनाम् कोटि.लक्ष.शतैः_अपि ।
yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
.
of/for yojana.league.Ayuta*.koTi.edge/limit\ten.million.InAm of ten thousand koTi.s = with/bmo koTi.edge/limit\ten.million,lakSa.mark/sign\aim\bullseye/100,000,zata.hundreds.i: api.even/tho times, say, a thousand lakhs of koTi.s = vaipulya*.ena a.paricchedya*.m mUla.root.m Adya.primal.m jagat.world.sthiti.state/condition:
.
#yu – to separate —> #ayuta .mfn.. unimpeded AV. ix , 51 , 1 ; • .n.m.. "unjoined, unbounded" •• ten thousand , a myriad RV.&c. —>#Ayuta .mfn.. melted , mixed , mingled ; .end.comp.. combined with MBh.R.&c.; •• #Ayutam .n.. halfmelted butter _aitBr.
#prim. #pura* —>#vipula —>#vaipulya .n.. वैपुल्यम् — Spaciousness, largeness. Plenty, abundance. • breadth, thickness VarBr2S. _rAjat.&c.
#chid .> #parichid —>#paricchedya .mfn.. to be defined or estimated or weighed or measured Ragh.; • #aparicchedya.
*vlm.5. Its root is the basis of the world, and it stretches to the distance of immeasurable extent on all sides.
यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
yasya bilva.phalasya_uccai:_brahmANDAni samIpata: |
हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
.
yasya.of.which/whose of bilvaphala.Bel.fruit.sya uccais.above\very.much brahmANDa.Cosmic.Egg.s.Ani samIpata*: haran.ti IIlA.play\Lîlâ.m zaila.stone/rocky,adhas.down/below rAjikA*,kaNa.drop/spark.paddhati*.e:
.
*vlm.6. There were millions of worlds all within this fruit as its uncountable seeds; and they were as minute in respect to the great bulk of the fruit, that they appeared as particles of dust at foot of a mountains.
स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
spandamAna,rasa,ApUra.Am svAdu.Im rasa.camatkRti.m |
यस्य_अतिशेते नो कश्चित् अपि राघव षट्.रसः ॥६।४५।७॥
yasya_atizete no kazcit api rAghava SaT.rasa: ||6|45|7||
.
spandamAna*,rasa.sap/essence/flavor,ApUra*.Am svAdu*.Im rasa.sap/essence/flavor,camatkRti*.m = yasya* atizete* no.not.at.all kazcit.something/whatever api.even/tho, Râghava, SaT.six,rasa:
.
*vlm.7. It is filled and fraught with all kinds of delicaces, that are tasteful and delicious to the six organs of sense; and there is not one even of the six kinds savoury articles, that is wanting in in this fruit.
#svAdu
#zi .> #atizi *atizete pr. md. sg. 3 – excels.
न कदाचन पाकेन पातम् तेन समेति यत् ।
na kadAcana pAkena pAtam tena sameti yat |
सदा_एव पक्वम् अप्य् अङ्ग जरसा यन् न बाध्यते ॥६।४५।८॥
sadA eva pakvam api aGga jarasA yat na bAdhyate ||6|45|8||
.
na.no/t kadAcana* pAka*.ena pAta.m tena.thereby/therewith sameti* yat.which/what = sadA.always/ever eva.very/only/indeed pakva*.m api.even/tho aGga* jaras*.A yat.which/what na.no/t bAdhy<.ate
.
*vlm.8. The fruit is never found in its green or unripe state, nor is it ever known to fall down ever ripened on the ground; it ever ripe of itself, and is never rotten or dried or decayed at anytime by age Or accident.
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood.apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain.source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
.
Brahmâ.the.Immense,Vishnu.the.Preserver,Indra.the.Crafty,Rudra.the.Fierce=Adi.&c.A* jaraTha*.A: kecit.whoever/some.ones eva.very/only/indeed na.no/t = yasya.whose/of.which utpatti.output/outfsll/otigin.m vijAnan*.ti mUla.root.m vA.or vRnta*.m eva.very/only/indeed ca.and/too
.
*jd. Note the Quaternity here (the usual three Gods + Indra). Both VLM & SV omit Indra. SV's "other [gGods]" does not account for Indra, who has priority over Rudra in the series.
*vlm.9. The gods Brahmá, Vishna and Rudra, are not sempiternal with this tree in their age, nor do they know aught of the origin and root of this tree, nor anything about its extent and dimensions.
*sv.5.19 Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood.apple fruit. No one has seen the seed nor the tree on which this fruit grows.
#vRnta the egg.plant Sus3r.; ~ vRntam the footstalk of a leaf or flower or fruit , any stalk S3rS. MBh. &c
अदृष्ट.अङ्कुर.वृक्षस्य त्वदृष्ट.कुसुम.आकृतेः ।
adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
.
of/for a.non.dRSTAnta.example,aGkura.shoot/sprout,vRkSa.tree.sya tu.but/yet/however a.non.dRSTAnta.example,kusuma.flower,AkRti*.e: a.non.stambha.post/stump/pillar,mUla.root,zAkha*.sya phala.fruit\result.of.sya asya.of.this.one/his/its mahAkRti*.e:
.
*vlm.10. None knows the germ and sprout of this tree, and its buds and flowers are invisible to all. There is no stem or trunk or bough or branch, of the tree that bears this great fruit.
*sv. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification.
एक.पिण्ड.घन.आकार.वितत.स्थौल्य.शालिनः ।
eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
.
eka.one,piNDa*,ghana.dense/thick,AkAra.formation,vitata.spread.out/extended/diffused,sthaulya*,zAli.possessing/full.of/rice.field.na: yasya.whose/of.which utpatti.output/outfsll/otigin,vikAra.change,Adi,pariNAma*: na.no/t dRzy<.2.see/know*.ate
.
*vlm.11. This fruit is a solid mass of great bulk, and there is no body that has seen its growth, change or fall. (It is ever ripe without ripening or rotting at any time).
समस्त,फल,सारस्य फलस्य_अस्य महाकृतेः ।
samasta,phala,sArasya phalasya_asya mahAkRte: |
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
,
samasta.total/entire/all,phala.fruit\result.of,sAra.essence.sya phala.fruit\result.of.sya asya.of.this.one/his/its mahAkRti.great.formatione: na.no/t majjA* na.no/t aSThi.kernel* vitata.spread.out/extended/diffused*: nirvikAra*: niraJjana*:
.
*vlm.12. This is the best and largest of all fruits, and having no pith nor seed, is always sound and unsoiled.
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood.apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain.source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
#aSThi a kernel fm6045.012 Satyavat Shastri
शिला.अन्तर्_इव नी.रन्ध्रः स्पन्दमान~इन्दु.बिम्बवत् ।
zilA.antar_iva nI.randhra: spandamAna.indu.bimbavat |
रसम् स्व.सम्वित्.आस्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
.
zila.gleaning,anta.end: iva.like/as.if nIrandhra*: spandamAna*,indu.moon/River,bimba*.vat.like/-ful rasa.sap/essence/flavor.m sva.Urself/itself,saMvid.awareness.AsvAdya*.m spandamAna*.e iva.like/as.if amRta.nectar\deathless.m
.
*vlm.13. It is as dense as the inside of a stone in its fullness, and as effluent of bliss as the disk of the moon, drizzling with its cooling beams; it is full of flavour and distils its ambrosial draughts to the conscious souls of men.
कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
शैल.आभः_अमृत.पिण्ड.आभः_मज्जा* आत्म.फल.स्थितेः ॥६।४५।१४॥
zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
.
koza.vessel/container/sheath\treasury: sakala.with.parts/total,saukhya*.AnAm zItala.cold/cool,Aloka.light,kAraka*: zaila.stone/rocky,AbhA.splendour/light/likeness/resembling: amRta.nectar\deathless,piNDa*,AbhA.splendour/light/likeness/resembling: majjA* Atma.Self,phala.fruit\result.of,sthiti.state/condition.e:
.
*vlm.14. It is source of delight in all beings, and it is the cause of the cooling moon.beams by its own brightness; It is the solid rock of all security, the stupendous body of felicity, and contains the pith and marrow that support and sustain all living souls, which are the fruits of the prior acts of people, (i. e. The souls of all beings are as fruits formed according to the nature and merit of their previous acts.karma, and all these souls are filled with delight by the great soul of God).
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood.apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain.source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
.
tasmAt.from.that/therefore/thru.that parama.supreme,majjA* tu.but/yet/however yA.who/which asau.that.yonder sva.Urself/itself,Atma.Self.camatkRti.wonderment: = ananta.boundless/endless,rakSita*: nityam.always ananya.not.different/not.other: zriyam.beauty/wealth,phala.fruit\result.of.m gata.gone:
.
*vlm.15. Therefore that transcendent pith which is the wonder of souls, is contained in the Infinite spirit of god, and deposited and preserved in that auspicious fruit.sriphala.the bel or wood apple.
* tasmAt.from.that/therefore/thru.that parama.supreme,majjA* tu.but/yet/however yA.who/which asau.that.yonder sva.Urself/itself,Atma.Self.camatkRti.wonderment: = ananta.boundless/endless,rakSita*: nityam.always ananya.not.different/not.other: zriyam.beauty/wealth,phala.fruit\result.of.m gata.gone:
स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
.
sva.Urself/itself,saMniveza.abode/arrangement/condition/ appearance,vaicitrya*.m anyatva*,phalatA.fruitfulness.m gata.gone.Am with/bmo a.non.tyajan.abandoning,tyA tayA.w.her/it tanu.body\thin,yA sthUla.gross/material,yA api.even/tho ati.super,bAla.boy.yA
.
*vlm.16. It is deposited with its wondrous power in that small bel fruit, which represents the human as well as the divine soul, without losing its properties of thinness and thickness and freshness for ever. (i. e. All the divine powers—of evolution are lodged in the soul).
*sv. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness.
इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
iyam asmi_iti kalanAt_asat_api_anyatAmalam |
भेद.आदि.असम्भवत्_इदम् स्वयम् उत्पद्य भावितम् ॥६।४५।१७॥
bheda.Adi.asambhavat_idam svayam utpadya bhAvitam ||6|45|17||
.
iyam.this.here asmi.I.am iti.so/"thus" from/thru\than kalanA'.impulse.At asat.unreal/not.So api.even/tho anyatAmala*.m bheda.distinct/divided,Adi.&c.a.non.sambhavat.manifest/becoming idam.this.here svayam.oneself/Urself\own utpadya* bhAvita*.m
.
*vlm.17. The thought that 'I am this', clothes the unreality with a gross form (as the thought of a devil gives the unreal phantom a foul figure); and though it is absurd to attribute differences to nullities, yet the mind makes them of itself and then believes its fictitious creatures as real ones.
अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
aham.kalA.samudaya.sam.anantaram eva sA |
वलित.आकाश.शब्द.अङ्ग.त्रैलोक्य.परमाणुभिः ॥६।४५।१८॥
valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
.
aham.I,kalA.bit/item,samudaya*,samanantara.*m eva.very/only/indeed sA.she/it alita*,AkAza.Space,zabda.word/sound,aGga.body,trailokya*,paramANu.Superatom.bhi:
.
*vlm.18. The Divine ego contains in itself the essential parts of all things set in their proper order, as the vacuity of the sky is filled with the minute atoms, out of which the three worlds did burst forth with all their varieties. (So the substance of the bel fruit, contains the seeds of the future trees and all their several parts in it).
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is for ever fully ripe but it does not become overripe. Even the creator Brahma, Visnu, Rudra and the other gods do not know the origin of this wood.apple fruit. No one has seen the seed nor the tree on which this fruit grows. The only thing that can be said about it is that this fruit exists, without beginning, without middle and without end, without change and without modification. Even within this fruit there is no diversity; it is completely full without emptiness. It is the fountain.source of all joys and delights, from the delight of an ordinary man to that of the highest of divinities. Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
iti_anukramata:_yAtA samvit**zakti.svarUpatAm |
मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
.
iti.so/"thus" anukrama*.tas.from/thru yAta.having.come.to.A saMvid.awareness,zakti.power/ability,svarUpa.nature/character.tA.ness/state.m majjA* prAk saMniveza.m svam
tam eva Apya samujjhat<.i
.
*vlm.19. ... Thus, this fruit is none other than the manifestation of the energy of infinite consciousness.
सम्वित्**शक्त्या तया तत्र ततः_तरल.रूपया ।
samvit**zaktyA tayA tatra tata:_tarala.rUpayA |
निज* एव समे रूपे दृक्_इत्थम् सम्प्रसरिता ॥६।४५।२०॥
nija* eva same rUpe dRk_ittham samprasaritA ||6|45|20||
.
samvic.chaktyA tayA tatra tata:_tarala.rUpayA nija eva same rUpe dRk_ittham samprasaritA
.
*vlm.20. The power of consciousness being thus stretched about (from its concentration in itself), makes it perceive the fabric of the world and its great bustle in its tranquil self. (It means how the subjective consciousness is changed to the objective).
*sv.20.22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
इदम् व्योम महानन्दम् इयम् कालमयी कला ।
idam vyoma mahAnandam iyam kAlamayI kalA |
इयम् नियतिर् इति_उक्ता क्रिया_इयम् स्पन्द.रूपिणी ॥६।४५।२१॥
iyam niyati:_iti_uktA kriyA_iyam spanda.rUpiNI ||6|45|21||
.
idam vyoma mahAnandam iyam kAlamayI kalA iyam niyati: iti_uktA kriyA
iyam spanda.rUpiNI
.
*vlm.21. It views the great vacuum on all sides, and counts the parts of time as they pass away; it conceives a destiny which directs all things, and comes to know what is action by its operation.
*sv.20.22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
अयम् संकल्प.विस्तार.स्वयम्.आशा.अन्तर.भ्रमः ।
ayam saMkalpa.vistAra.svayam.AzA.antara.bhrama: |
राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
.
ayam saMkalpa.vistAra=svayam.AzA==antara.bhrama: rAga.dveSa.sthiti:_ayam
heya.upAdeya.dhI:_iyam अयं संकल्प.विस्तार=स्वयम्.आशा==अन्तर.भ्रमः
.
this conception.expansion=own.hoping==inner.delusion,
राग.द्वेष.स्थितिर्_अयम् –
this condition of loving and hating, हेय.उपादेय.धीर्_इयम् –
that proper and improper thinking,
....
*vlm.22. It finds the world streching as the wish of one, and the sides of heaven extending as far as the desires of men; it comes to know the feelings of love and hatred, and the objects of its liking and dislike.
*sv.20.22 This energy of the infinite consciousness, without even for a moment abandoning its own true nature, has manifested this creation, as it were, by merely willing it in its own intelligence.
#tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः .m.. extension, expansion; प्रान्त. विस्तार.भाजाम् MAl.1.27. • Area, breadth; paJca.yojana.vistAram पञ्च.योजन.विस्तारम् Mb.14.58.39. • Vast expanse; madhye zyAma: stana iva bhuva: zeSa.vistAra.pANDU: मध्ये श्यामः स्तन इव भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What Hemingway called"the Gen"—the Genuine Story. jd]. •• #vistArin – in a spread.out formation vyoma.vistAriNa: abhavan y3047.033
इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha: ||6|45|23||
.
iyam tvat.tA tu_iyam mattA .
... or this You.ness, this Me.ness,
tattA_iyam saMsthitA svayam .
this self.established That.ness,
brahmANDa.ogha:_ayam Urdhva.stha:
this flood of Cosmic.Eggs standing above
svayam.aGga.Urdhvam api_adha: 23.#
*vlm.23. It understands its egoism and non.egoism or tuism, or the subjective and objective and views itself in an objective light, by forgetting its subjectivity. It views the worlds above and being its itself as high as any one of them, finds itself far below them, (The human soul though as elvated as the stars of heaven, becomes as low as a sublunary being by its baseness).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
.
ayam pura: this before, pArzvata:_ayam pazcAt_ArAt_davIyasI idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api
.
*vlm.24. It perceives one thing to be placed before, and another to be situated beside it; it finds some thing to be behind, and others to be near or afar from it; and then it comes to know some things as present and others as past or yet to come before
it. (The soul losing its omniscience has a partial view of things).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
#Ara
इदम् अन्तः स्थित.अनल्प.कल्पना.अम्भः~रुह.आलयम् ।
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
ब्रह्माण्ड.मण्डप.आपीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
.
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam m sthita.unfew.kalpanA.water.growth.abode +
brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDalam
m brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDala
.
*vlm.25. Thus the whole world is seeu to be situated as a playhouse in it, with various imaginary figures brightening as lotuses in a lake.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
ananta.kalanA.tattva.paripallavitA hare: |
हृद्.अब्ज.कर्णिका च_इयम् लोक.पद्म.अक्षमालिका ॥६।४५।२६॥
hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
.
ananta.kalanA.tattva.paripallavitA
.f.. ananta.impulsion.tattva.paripallavitA =
hare: +
hRd.abja.karNikA ca_iyam Heart.lotus.pod =
loka.padmAkSamAlikA
.
*vlm.26. Our consciousness is seated in the pericarp of the lotus of our hearts, with the knowledge of our endless desires budding about it, and viewing the countless worlds turning round like a rosary of lotus seeds.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् कीर्ण.महारुद्र.गण.आपूरित.कोटरा ।
iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
दीर्घ.अभ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
.
iyam
kIrNa.mahArudra.gaNa.ApUrita.koTarA –
kIrNa.greatRudra.gang.ApUrita.koTarA =
dIrgha.abhra.saraNi:
bhrAnti.dhvaMsanebhya: prabhAvinI –
*vlm.27. Its hollow cell like the firmaments is filled with the great Rudras, who rove about in the distant paths of the midway sky, like comets failing from above with their flaming tails. (The vedas discribe the Rudras as blue necked &c. (nilagriváh). These worshipful gods of the vedas are found to be no other than wondrous phenomena of the vacuity which aredeified in the Elementary religion of the ancients).
इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
स्फुरत्~इन्दु.मधु.उल्लास.लम्पट.अमर.षट्पदम् ॥६।४५।२८॥
sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
.
iyam meru: kakubh yatra
jagat.paGkaja.karNikA
mudborn.lotus.pod =
sphurad.indu.madhu~ullAsa.lampaTa.amara.SaTpadam
x sphurad.moon.madhu~ullAsa.lampaTa.amara.sixfooted.Bee.
.
iyam meru: kakubh
yatra jagat.paGkaja.karNikA +
sphurad.indu.madhu~ullAsa.lampaTa.amara.SaTpadam .
*vlm.28. It has the great mount of Meru situated in its midst, like the bright pericarp amidst the cell of the lotus flower. The moon capt summit of this mount is frequented by the immortals, who wander about it like wanton bees in quest of the ambrosial honey distilled by the moon beams on high. (The gloss places the Meru in the northern region of the distant pole, while the Puranas place it in the midst of the earth). It was the resort of the gods as also the early cradle of the prestine Aryans, who are represented as gods).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् उद्दाम.सौगन्ध्य.स्वर्ग.श्री.पुष्प.मञ्जरी ।
iyam uddAma.saugandhya.svarga.zrI.puSpa.maJjarI |
जगत्~जरठ.वृक्षस्य रजः~नरक.मूलिनः ॥६।४५।२९॥
jagat~jaraTha.vRkSasya raja:~naraka.mUlina: ||6|45|29||
.
iyam uddAma.saugandhya.svarga.zrI.puSpa.maJjarI jagaj.jaraTha.vRkSasya rajo.naraka.mUlina:
.
*vlm.29. Here is the tree of the garden of Paradise with its clusters of beautiful flowers, diffusing their fragrance all around; and there is the deadly tree of the old world, scattering its pernicious farina for culling us to death and hell. (The gloss
explains rajas or flower dust as our worldly acts, which lead us to the hell torments of repeated transmigrations).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयम् च तार.किम्जल्का ब्रह्म.अर्णव.जट.स्थिता ।
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
.
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA apArApAra.paryantA vyoma.lIlA.sarojinI
.
*vlm.30. Here the stars are shining, like the bright filaments of flowery arbors, growing on the banks of the wide ocean of Brahma; and there is the pleasant lake of the milky path, in the boundless space of vacuity.
इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
iyam kriyA.parigrAhA taraGga.tarala.avalI |
सर्ग.आवर्त.विधान.स्थ.भूरि.भूत.परम्परा ॥६।४५।३१॥
sarga.Avarta.vidhAna.stha.bhUri.bhUta.paramparA ||6|45|31||
.
iyam kriyA.parigrAhA taraGga.tarala.avalI sarga.Avarta.vidhAnastha.bhUri.bhUta.paramparA
.
*vlm.31. Here roll the uncontrolled waves of the cerimonial acts, fraught with frightful sharks in their midst, and there are the dreadful whirlpools of worldly acts, that whirl mankind in endless births for ever more.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इयत्तया प्रसरिणी क्षण.कल्प.आदि.पल्लवा ।
iyattayA prasariNI kSaNa.kalpa.Adi.pallavA |
तेजः.केसरिणी काल.नलिनी व्योम.पङ्कजा ॥६।४५।३२॥
teja:.kesariNI kAla.nalinI vyoma.paGkajA ||6|45|32||
.
iyattayA prasariNI kSaNa.kalpa.Adi.pallavA teja:kesariNI kAla.nalinI vyoma.paGkajA
.
*vlm.32. Here runs the lake of time in its meandering coarse for ever, with the broad expance of heaven for its blooming blossom; and having the moments and ages for its leaves and petals, and the luminaries of sun, moon and stars for its bright pistils and filaments.
इमा* भाव.विकार.आढ्या* जरामृति.विषूचिकाः ।
imA* bhAva.vikAra.ADhyA* jarAmRti.viSUcikA: |
विद्या.अविद्या.विलास.आढ्या* इमाः शास्त्र.अर्थ.दृष्टयः ॥६।४५।३३॥
vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
.
imA bhAva.vikAra.ADhyA: jarAmRti.viSUcikA: vidyA.avidyA.vilAsa.ADhyA: imA: zAstra.artha.dRSTaya: .
*vlm.33. Here it sees the bodies of living beings fraught with health and disease, and teeming with old age, decay and the torments of death; and there it beholds the jarring expositions of the sástras, some delighting in their knowledge of spiritual Vidya, and others rambling in the gloom of Ignorance.Avidya; (which leads them from error to error).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
iti sA tasya bilvasya nija.majjA.camakRti: |
संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
.
iti sA tasya bilvasya –
so that of that Bilva tree —
nija.majjA.camakRti: –
the innately contained Wonder —
saMkalpa.saMniveza.antar –
depending.on the saMkalpa.Concept —
eva eva kRta.saMsthiti: – as so and so is made.established —
*vlm.34. In this manner doth our inner consciousness, represent the wonders contained in the pulp of the bilva fruit; which is full of the unsubstantial substance of our desires and wishes, and the pithless marrow of our false imagination.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true! The egosense that is implied in such willing is itself unreal; but out of this have proceeded all the elements and their corresponding subjective senses. In truth, that energy of the infinite consciousness itself is space, time, natural order, expansion of thought, attraction and repulsion, I.ness, you.ness and it.ness, above, below, the other directions, the mountains, the firmament and the stars, knowledge and ignorance — all, whatever is, was and will ever be. All that is nothing but the energy of the infinite consciousness.
And so that Bilva tree —
becomes this innately contained Wonder —
according.with the saMkalpa.Concept —
as so and so is made.established —
शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
कर्तृत्वम् अप्य् अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥६।४५।३५॥
kartRtvam api_akartRtvam kRtvA_akRtvA_iva saMsthitA ||6|45|35||
.
zAntA – peaceful
svasthA – self.abiding
nirAbAdh.A – undisturbed
saumyA – cool
bhAvanayA ujjhitA – free from thoughts/feelings =
kartRtvam apy a.kartRtvam – doership though not doership =
kRtvA akRtvA iva – done as.if not done =
saMsthitA – established.
*vlm.35. It sees many that are tranquil, calm, cool and dispassionate, and who are free from their restraints and desires; they are heedless of both their activity and inactivity, and donot care for works whether done or left undone by them.
एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
eSA_aikikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
satyAsthitA sakala.zAnti.sama.eka.rUpA
सर्व.आत्मिक.अतिमहती चिति.रूप.शक्तिः ॥६।४५।३६॥
sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
.
eSA ekikA eva vividhA iva –
this is single but as.if various —
vibhAvyamAnA –
becoming distinguished —
na eka.AtmikA –
not one.self.ish — alone —
na vividhA – not various —
nanu sA eva sA_eva – but just.so just.so —
satyA AsthitA – settled Suchness —
sakala.zAnti.samA – all.peace.equal —
ekarUpA – one.form —
sarvAtmikA – all.self.ish —
atimahatI – super.great —
citi.rUpa.zakti.: – power of the chiti.Affectivity of form —
*vlm.36. Thus this single consciousness presents her various aspects, though she is neither alone nor many of herself, except that she is what she is. She has in reality but one form of peaceful tranquility; though she is possest of the vast capacity of conceiving in herself all the manifold forms of things at liberty.
*sv.36Though it is one, it is conceived of as diverse beings; it is neither one nor many. It is not even it! It is established in reality. It is of the nature of supreme, all.inclusive peace. It is the one immeasurably great cosmic being or self. It is (cosmic) energy of the nature of (cosmic) consciousness.
oॐm
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FM6046 STORY OF THE STONE 2.SP08.09 .z41
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_भवेत् ।
saMkalpAt sa* mana:_bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
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FM.6.46
fm6046 Story of THE STONE 2.sp08.09 .z41
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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FM6045 THE WOODAPPLE TREE 2.SP7 .z36
https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
FM.6.45
*The Woodapple Tree*
bilva.: Aegle Marmelos , the wood.apple tree (commonly called Bel;
its delicious fruit when unripe is used medicinally;
its leaves are employed in the ceremonial worship of Shiva
http://en.wikipedia.org/wiki/Bael
अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
.
*which will amaze you with delight*
*&*
*which you have never heard before, Râma,*
*so*
*pay attention to this delightful story*
*.*
atra.*here* imam.*this.there* avabodha.*waking.up/understanding.*Aya vismaya
*.amazing.*ullAsa**.*kAri**.doer/maker*.NI.m a*.non*.pUrva.*before\eastern.*Am
ca.*and/also* eva*.indeed\only*/*very* saMkSepAt.*succinctly/briefly, Râma*,
ramya*.Am kathA*.tale*.m zRNu.*hear!*
*. *
*sv. ... an instructive parable ...
*vlm.p.1.O Râma, listen to a pleasant story, never told before, which I
will briefly narrate for your instruction and amusement.
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
yojanAnAm sahasrANi vipulam vimalam sphuTam |
युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
.
*—thousands of leagues in extent—*
*spotlessly clear*
*with a form that does not witheri through the ages*
*there is*
*a*
*huge*
*Bilva fruit*
.
*sv.2 There is a wood.apple fruit which is immeasurably large and which
does not decay nor perish though it has existed for countless aeons.
*vlm.2. There is a big and beautiful bilva or bel fruit, as large as the
distance of many myriads of miles, and as solid as not to ripen or rot in
the course of as many many ages.
*.large/wide/thick/many*.m vimala*.pure*.m sphuTam*.clearly *yugais
*.for.Ages.**: *api.*even\very* a.*not*.jarat*.withering/fading.*rUpa.*form*.m
*even for ages *asti*.is/exists* bilva.phala*.fruit*.m
mahat*.great/huge* *there
is a huge Bilva fruit *
अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
avinAza.rasa.AdhAram sudhA.madhura.sAravat |
पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
.
*.comfort\nectar\milk*.madhura*.honeysweet/pleasant*.sAra.*essence*.vat
*.like/-ful* = purANa.*of.oldentime*.m api*.even/tho*
*with the petal.soft beauty of a moony boy *
.
*sv.3 It is the source and support of the nectar of immortality and
indestructibility. It is the abode of sweetness. Though it is most ancient,
it is ever new, like the new moon.
*vlm.3. It bears a lasting flavour as that of sweet honey or celestial
ambrosia; and though grown old yet it increases day by day like the cresent
new moon, with its fresh and beautiful foliage.
*.welfare/comfort\nectar\milk*.madhura*.sweet/pleasant*.sAra.*essence*.vat
*.like/-ful* = purANa.*of.oldentime*.m api*.even/tho* bAla.*boy*.indu.
*moon/River*.dala*.petal*.mArdava.*softness/mildness/kindness*.sundara
*.beautiful/fair*.m
व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
.
*like Churnstick.Mountain unmoving*
*even in the shaking and shocking great Doomsday.Whirlwinds*
*it is unmoved*
.
*vlm.4. This tree is situated in the midst of the universe, as the great
Meru is placed in the middle of the earth; it is as firm and fixed as the
Mandara mountain, and is immovable even by the force of the deluvian winds.
*sv.4 It is the very centre or heart of the universe, it is unmoving and it
is not shaken even by the forces of cosmic dissolution. This wood.apple
fruit, which is immeasurably large, is the original source of this creation.
mandara.*Churnstick*.adri*.mountain**: *iva*.like/as.if* acala
*.mountain/unmoving*.m @ mahA*.great*.kalpAnta*.x.*vAtyA
*.storm/gale/hurricane/whirlwind*.yAs api.*even\very* vega*.force/power..s.*
i*: *acAlita.*unmoved.*m
योजन.आयुत.कोटीनाम् कोटि.लक्ष.शतैः_अपि ।
yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
.
ten thousand koTi.s = with/bmo *koTi.*edge/limit*\*ten.million*,lakSa.
*mark/sign\aim\bullseye/100,000*,zata.*hundreds*.i*: *api*.even/tho* *times,
say, a thousand lakhs of koTi.s = *vaipulya*.ena a.paricchedya*.m mUla.
*root*.m Adya.*primal*.m jagat.*world*.sthiti.*state/condition*:
.
#yu – to separate —> #ayuta .mfn.. unimpeded AV. ix , 51 , 1 ; • .n.m..
"unjoined, unbounded" •• ten thousand , a myriad RV.&c. —>#Ayuta .mfn..
melted , mixed , mingled ; .end.comp.. combined with MBh.R.&c.; •• #Ayutam
.n.. halfmelted butter _aitBr.
#prim. #pura* —>#vipula —>#vaipulya .n.. वैपुल्यम् — Spaciousness,
largeness. Plenty, abundance. • breadth, thickness VarBr2S. _rAjat.&c.
#chid .> #parichid —>#paricchedya .mfn.. to be defined or estimated or
weighed or measured Ragh.; • #aparicchedya.
*vlm.5. Its root is the basis of the world, and it stretches to the
distance of immeasurable extent on all sides.
यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
.
*above\very.much* brahmANDa.*Cosmic.Egg.s.*Ani samIpata*: haran.ti IIlA.
*play\Lîlâ*.m zaila.*stone/rocky*,adhas.*down/below* rAjikA*,kaNa.
*drop/spark*.paddhati*.e:
*. *
*vlm.6. There were millions of worlds all within this fruit as its
uncountable seeds; and they were as minute in respect to the great bulk of
the fruit, that they appeared as particles of dust at foot of a mountains.
स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
spandamAna,rasa,ApUra.Am svAdu.Im rasa.camatkRti.m |
yasya_atizete no kazcit api rAghava SaT.rasa: ||6|45|7||
.
*sap/essence/flavor*,camatkRti*.m = yasya* atizete* no.*not.at.all* kazcit.
*something/whatever* api*.even/tho*, *Râghava*, SaT.*six*,rasa:
.
*vlm.7. It is filled and fraught with all kinds of delicaces, that are
tasteful and delicious to the six organs of sense; and there is not one
even of the six kinds savoury articles, that is wanting in in this fruit.
#svAdu
#zi .> #atizi *atizete pr. md. sg. 3 – excels.
न कदाचन पाकेन पातम् तेन समेति यत् ।
na kadAcana pAkena pAtam tena sameti yat |
सदा_एव पक्वम् अप्य् अङ्ग जरसा यन् न बाध्यते ॥६।४५।८॥
sadA eva pakvam api aGga jarasA yat na bAdhyate ||6|45|8||
.
*which/what* = sadA.*always/ever* eva.*very**/only/indeed* pakva*.m api
*.even/tho* aGga* jaras*.A yat.*which/what* na*.no/t* bAdhy<.ate
.
*vlm.8. The fruit is never found in its green or unripe state, nor is it
ever known to fall down ever ripened on the ground; it ever ripe of itself,
and is never rotten or dried or decayed at anytime by age Or accident.
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is
for ever fully ripe but it does not become overripe. Even the creator
Brahma, Visnu, Rudra and the other gods do not know the origin of this
wood.apple fruit. No one has seen the seed nor the tree on which this fruit
grows. The only thing that can be said about it is that this fruit exists,
without beginning, without middle and without end, without change and
without modification. Even within this fruit there is no diversity; it is
completely full without emptiness. It is the fountain.source of all joys
and delights, from the delight of an ordinary man to that of the highest of
divinities. Thus, this fruit is none other than the manifestation of the
energy of infinite consciousness.
ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
.
=Adi*.&c*.A* jaraTha*.A: kecit*.whoever/some.ones* eva.*very**/only/indeed*
na*.no/t* = yasya.*whose/of.which* utpatti*.output/outfsll/otigin*.m
vijAnan*.ti mUla.*root*.m vA.*or* vRnta*.m eva.*very**/only/indeed* ca
*.and/too*
*. *
*jd. Note the Quaternity here (the usual three Gods + Indra). Both VLM & SV
omit Indra. SV's "other [gGods]" does not account for Indra, who has
priority over Rudra in the series.
*vlm.9. The gods Brahmá, Vishna and Rudra, are not sempiternal with this
tree in their age, nor do they know aught of the origin and root of this
tree, nor anything about its extent and dimensions.
*sv.5.19 Even the creator Brahma, Visnu, Rudra and the other gods do not
know the origin of this wood.apple fruit. No one has seen the seed nor the
tree on which this fruit grows.
#vRnta the egg.plant Sus3r.; ~ vRntam the footstalk of a leaf or flower or
fruit , any stalk S3rS. MBh. &c
अदृष्ट.अङ्कुर.वृक्षस्य त्वदृष्ट.कुसुम.आकृतेः ।
adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
.
tu.*but/yet/however* a*.non*.dRSTAnta*.example*,kusuma.*flower*,AkRti*.e: a
*.non*.stambha*.post/stump/pillar*,mUla.*root*,zAkha*.sya phala.
*fruit\result.of*.sya asya.*of.this.one/his/its* mahAkRti*.e:
*. *
*vlm.10. None knows the germ and sprout of this tree, and its buds and
flowers are invisible to all. There is no stem or trunk or bough or branch,
of the tree that bears this great fruit.
*sv. No one has seen the seed nor the tree on which this fruit grows. The
only thing that can be said about it is that this fruit exists, without
beginning, without middle and without end, without change and without
modification.
eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
.
*.spread.out/extended/diffused*,sthaulya*,zAli.
*possessing/full.of/rice.field*.na: yasya.*whose/of.which* utpatti
*.output/outfsll/otigin*,vikAra*.change*,Adi,pariNAma*: na*.no/t* dRzy<.
*2.see/know**.ate
.
*vlm.11. This fruit is a solid mass of great bulk, and there is no body
that has seen its growth, change or fall. (It is ever ripe without ripening
or rotting at any time).
समस्त,फल,सारस्य फलस्य_अस्य महाकृतेः ।
samasta,phala,sArasya phalasya_asya mahAkRte: |
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
,
*fruit\result.of*.sya asya.*of.this.one/his/its* mahAkRti.*great.formation*
e: na*.no/t* majjA* na*.no/t* aSThi.*kernel** vitata
*.spread.out/extended/diffused**: nirvikAra*: niraJjana*:
.
*vlm.12. This is the best and largest of all fruits, and having no pith nor
seed, is always sound and unsoiled.
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is
for ever fully ripe but it does not become overripe. Even the creator
Brahma, Visnu, Rudra and the other gods do not know the origin of this
wood.apple fruit. No one has seen the seed nor the tree on which this fruit
grows. The only thing that can be said about it is that this fruit exists,
without beginning, without middle and without end, without change and
without modification. Even within this fruit there is no diversity; it is
completely full without emptiness. It is the fountain.source of all joys
and delights, from the delight of an ordinary man to that of the highest of
divinities. Thus, this fruit is none other than the manifestation of the
energy of infinite consciousness.
शिला*.**अ*न्तर्_इव नी.रन्ध्रः स्पन्दमान~इन्दु.बिम्बवत् ।
zilA*.a*ntar_iva nI.randhra: spandamAna.indu.bimbavat |
रसम् स्व.सम्वित्*.**आ*स्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
.
*moon/River*,bimba*.vat*.like/-ful* rasa.*sap/essence/flavor*.m sva.
*Urself/itself*,saMvid.*awareness*.AsvAdya*.m spandamAna*.e iva.*like/as.if*
amRta.*nectar\deathless*.m
.
*vlm.13. It is as dense as the inside of a stone in its fullness, and as
effluent of bliss as the disk of the moon, drizzling with its cooling
beams; it is full of flavour and distils its ambrosial draughts to the
conscious souls of men.
कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
शैल.आभः_अमृत.पिण्ड.आभः_मज्जा* आत्म.फल.स्थितेः ॥६।४५।१४॥
zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
.
sakala*.with.parts/total,*saukhya*.AnAm
zItala.*cold/cool,*Aloka.*light,*kAraka*: zaila.*stone/rocky**,*AbhA.
*splendour/light/likeness/resembling*: amRta.*nectar\deathless,*piNDa**,*
AbhA.*splendour/light/likeness/resembling*: majjA* Atma.*Self,*phala.
*fruit\result.of,*sthiti.*state/condition*.e:
.
*vlm.14. It is source of delight in all beings, and it is the cause of the
cooling moon.beams by its own brightness; It is the solid rock of all
security, the stupendous body of felicity, and contains the pith and marrow
that support and sustain all living souls, which are the fruits of the
prior acts of people, (i. e. The souls of all beings are as fruits formed
according to the nature and merit of their previous acts.karma, and all
these souls are filled with delight by the great soul of God).
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is
for ever fully ripe but it does not become overripe. Even the creator
Brahma, Visnu, Rudra and the other gods do not know the origin of this
wood.apple fruit. No one has seen the seed nor the tree on which this fruit
grows. The only thing that can be said about it is that this fruit exists,
without beginning, without middle and without end, without change and
without modification. Even within this fruit there is no diversity; it is
completely full without emptiness. It is the fountain.source of all joys
and delights, from the delight of an ordinary man to that of the highest of
divinities. Thus, this fruit is none other than the manifestation of the
energy of infinite consciousness.
तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
.
*but/yet/however* yA.*who/which* asau*.that.yonder* sva.*Urself/itself*
,Atma.*Self*.camatkRti.*wonderment*: = ananta*.boundless/endless*,rakSita*:
nityam.*always* ananya.*not.different/not.other*: zriyam*.beauty/wealth*
,phala.*fruit\result.of*.m gata.*gone*:
.
*vlm.15. Therefore that transcendent pith which is the wonder of souls, is
contained in the Infinite spirit of god, and deposited and preserved in
that auspicious fruit.sriphala.the bel or wood apple.
*but/yet/however* yA.*who/which* asau*.that.yonder* sva.*Urself/itself*
,Atma.*Self*.camatkRti.*wonderment*: = ananta*.boundless/endless*,rakSita*:
nityam.*always* ananya.*not.different/not.other*: zriyam*.beauty/wealth*
,phala.*fruit\result.of*.m gata.*gone*:
स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
.
appearance,*vaicitrya*.m
anyatva**,*phalatA.*fruitfulness*.m gata.*gone*.Am *with/bmo* a*.non.*
tyajan.*abandoning*,tyA tayA.*w.her/it* tanu.*body\thin*,yA sthUla.
*gross/material*,yA api*.even/tho* ati.*super,*bAla.*boy*.yA
.
*vlm.16. It is deposited with its wondrous power in that small bel fruit,
which represents the human as well as the divine soul, without losing its
properties of thinness and thickness and freshness for ever. (i. e. All the
divine powers—of evolution are lodged in the soul).
without modification. Even within this fruit there is no diversity; it is
इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
iyam asmi_iti kalanAt_asat_api_anyatAmalam |
bheda.Adi*.a*sambhavat_idam svayam utpadya bhAvitam ||6|45|17||
.
iyam*.this.here* asmi*.I.am* iti.*so/"thus" from/thru\than* kalanA'.
*impulse*.At asat.*unreal/not.So* api*.even/tho* anyatAmala*.m bheda.
*distinct/divided*,Adi*.&c*.a*.non*.sambhavat.*manifest/becoming* idam
*.this.here* svayam.*oneself/Urself\own* utpadya* bhAvita*.m
.
*vlm.17. The thought that 'I am this', clothes the unreality with a gross
form (as the thought of a devil gives the unreal phantom a foul figure);
and though it is absurd to attribute differences to nullities, yet the mind
makes them of itself and then believes its fictitious creatures as real
ones.
अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
aham.kalA.samudaya.sam.anantaram eva sA |
valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
.
sA.*she/it* alita*,AkAza*.Space*,zabda.*word/sound*,aGga.*body*
,trailokya*,paramANu.*Superatom*.bhi:
.
*vlm.18. The Divine ego contains in itself the essential parts of all
things set in their proper order, as the vacuity of the sky is filled with
the minute atoms, out of which the three worlds did burst forth with all
their varieties. (So the substance of the bel fruit, contains the seeds of
the future trees and all their several parts in it).
*sv.5.19 Even when it is fully ripe, it does not fall from its place. It is
for ever fully ripe but it does not become overripe. Even the creator
Brahma, Visnu, Rudra and the other gods do not know the origin of this
wood.apple fruit. No one has seen the seed nor the tree on which this fruit
grows. The only thing that can be said about it is that this fruit exists,
without beginning, without middle and without end, without change and
without modification. Even within this fruit there is no diversity; it is
completely full without emptiness. It is the fountain.source of all joys
and delights, from the delight of an ordinary man to that of the highest of
divinities. Thus, this fruit is none other than the manifestation of the
energy of infinite consciousness.
इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
.
<http://having.come.to>*.A saMvid.*awareness*,zakti.*power/ability*,svarUpa
*.nature/character*.tA.*ness/state*.m majjA* prAk saMniveza.m svam
राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
.
heya.upAdeya.dhI*:_*iyam अयं संकल्प.विस्तार=स्वयम्.आशा==अन्तर.भ्रमः
.
*this conception.expansion=own.hoping==inner.delusion,*
राग.द्वेष.स्थितिर्_अयम् –
*that proper and improper thinking,*
*.... *
*vlm.22. It finds the world streching as the wish of one, and the sides of
heaven extending as far as the desires of men; it comes to know the
feelings of love and hatred, and the objects of its liking and dislike.
*sv.20.22 This energy of the infinite consciousness, without even for a
moment abandoning its own true nature, has manifested this creation, as it
were, by merely willing it in its own intelligence.
#tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः .m.. extension,
expansion; प्रान्त. विस्तार.भाजाम् MAl.1.27. • Area, breadth;
paJca.yojana.vistAram पञ्च.योजन.विस्तारम् Mb.14.58.39. • Vast expanse;
madhye zyAma: stana iva bhuva: zeSa.vistAra.pANDU: मध्ये श्यामः स्तन इव भुवः
शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What Hemingway
इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha: ||6|45|23||
.
iyam tvat.tA tu_iyam mattA .
tattA_iyam *saMs*thitA svayam .
*this self.established That.ness, *
brahmAND*a.o*gha:_aya*m *Urdhva.stha:
*this flood of Cosmic.Eggs standing above *
svayam.aGga.Urdhva*m *api_adha: 23.#
*vlm.23. It understands its egoism and non.egoism or tuism, or the
subjective and objective and views itself in an objective light, by
forgetting its subjectivity. It views the worlds above and being its itself
as high as any one of them, finds itself far below them, (The human soul
though as elvated as the stars of heaven, becomes as low as a sublunary
being by its baseness).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true!
The egosense that is implied in such willing is itself unreal; but out of
this have proceeded all the elements and their corresponding subjective
senses. In truth, that energy of the infinite consciousness itself is
space, time, natural order, expansion of thought, attraction and repulsion,
I.ness, you.ness and it.ness, above, below, the other directions, the
mountains, the firmament and the stars, knowledge and ignorance — all,
whatever is, was and will ever be. All that is nothing but the energy of
the infinite consciousness.
अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
.
bhUtam vartamAnam bhaviSyat_t*u_*ida*m *iti_api
.
*vlm.24. It perceives one thing to be placed before, and another to be
situated beside it; it finds some thing to be behind, and others to be near
or afar from it; and then it comes to know some things as present and
others as past or yet to come before
it. (The soul losing its omniscience has a partial view of things).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true!
The egosense that is implied in such willing is itself unreal; but out of
this have proceeded all the elements and their corresponding subjective
senses. In truth, that energy of the infinite consciousness itself is
space, time, natural order, expansion of thought, attraction and repulsion,
I.ness, you.ness and it.ness, above, below, the other directions, the
mountains, the firmament and the stars, knowledge and ignorance — all,
whatever is, was and will ever be. All that is nothing but the energy of
the infinite consciousness.
#Ara
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
ब्रह्माण्ड.मण्डप*.**आ*पीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
.
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam m
sthita.unfew.kalpanA.water.growth.abode +
brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDalam
m brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDala
.
*vlm.25. Thus the whole world is seeu to be situated as a playhouse in it,
with various imaginary figures brightening as lotuses in a lake.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true!
The egosense that is implied in such willing is itself unreal; but out of
this have proceeded all the elements and their corresponding subjective
senses. In truth, that energy of the infinite consciousness itself is
space, time, natural order, expansion of thought, attraction and repulsion,
I.ness, you.ness and it.ness, above, below, the other directions, the
mountains, the firmament and the stars, knowledge and ignorance — all,
whatever is, was and will ever be. All that is nothing but the energy of
the infinite consciousness.
अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
ananta.kalanA.tattva.paripallavitA hare: |
hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
.
ananta.kalanA.tattva.paripallavitA
hare: +
hRd.abja.karNikA ca_iyam *Heart.lotus.pod* =
loka.padmAkSamAlikA
.
*vlm.26. Our consciousness is seated in the pericarp of the lotus of our
hearts, with the knowledge of our endless desires budding about it, and
viewing the countless worlds turning round like a rosary of lotus seeds.
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true!
The egosense that is implied in such willing is itself unreal; but out of
this have proceeded all the elements and their corresponding subjective
senses. In truth, that energy of the infinite consciousness itself is
space, time, natural order, expansion of thought, attraction and repulsion,
I.ness, you.ness and it.ness, above, below, the other directions, the
mountains, the firmament and the stars, knowledge and ignorance — all,
whatever is, was and will ever be. All that is nothing but the energy of
the infinite consciousness.
iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
दीर्घ*.**अ*भ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
.
iyam
kIrNa.mahArudra.gaNa.ApUrita.koTarA –
dIrgha.abhra.saraNi:
bhrAnti.dhvaMsanebhya: prabhAvinI –
*vlm.27. Its hollow cell like the firmaments is filled with the great
Rudras, who rove about in the distant paths of the midway sky, like comets
failing from above with their flaming tails. (The vedas discribe the Rudras
as blue necked &c. (nilagriváh). These worshipful gods of the vedas are
found to be no other than wondrous phenomena of the vacuity which
aredeified in the Elementary religion of the ancients).
इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
.
iyam meru: kakubh yatra
jagat.paGkaja.karNikA
sphurad.indu.madh*u~u*llAsa.lampaTa.amara.SaTpadam
*x *sphurad.*moon*.madh*u~u*llAsa.lampaTa.amara.*sixfooted.Bee. *
.
iyam meru: kakubh
yatra jagat.paGkaja.karNikA *+ *
sphurad.indu.madh*u~u*llAsa.lampaTa.amara.SaTpadam *. *
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
.
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA apArApAra.paryantA
vyoma.lIlA.sarojinI
.
*vlm.30. Here the stars are shining, like the bright filaments of flowery
arbors, growing on the banks of the wide ocean of Brahma; and there is the
pleasant lake of the milky path, in the boundless space of vacuity.
इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
iyam kriyA.parigrAhA taraGga.tarala.avalI |
vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
.
imA bhAva.vikAra.ADhyA: jarAmRti.viSUcikA: vidyA.avidyA.vilAsa.ADhyA: imA:
*vlm.33. Here it sees the bodies of living beings fraught with health and
disease, and teeming with old age, decay and the torments of death; and
there it beholds the jarring expositions of the sástras, some delighting in
their knowledge of spiritual Vidya, and others rambling in the gloom of
Ignorance.Avidya; (which leads them from error to error).
*sv.23.35 In fact, even this (i. e., that it willed so) is not really true!
The egosense that is implied in such willing is itself unreal; but out of
this have proceeded all the elements and their corresponding subjective
senses. In truth, that energy of the infinite consciousness itself is
space, time, natural order, expansion of thought, attraction and repulsion,
I.ness, you.ness and it.ness, above, below, the other directions, the
mountains, the firmament and the stars, knowledge and ignorance — all,
whatever is, was and will ever be. All that is nothing but the energy of
the infinite consciousness.
इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
iti sA tasya bilvasya nija.majjA.camakRti: |
संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
.
iti sA tasya bilvasya –
nija.majjA.camakRti: –
*the innately contained Wonder — *
saMkalpa.*saMn*iveza.antar –
*depending.on the saMkalpa.Concept — *
eva eva kRta.*saMs*thiti: – as so and so is made.established —
kartRtvam apy a.kartRtvam – *doership though not doership *=
kRtvA akRtvA iva – *done as.if not done *=
*saMs*thitA – *established. *
*vlm.35. It sees many that are tranquil, calm, cool and dispassionate, and
who are free from their restraints and desires; they are heedless of both
their activity and inactivity, and donot care for works whether done or
left undone by them.
एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
eSA_aikikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
satyAsthitA sakala.zAnti.sama.eka.rUpA
sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
.
eSA ekikA eva vividhA iva –
vibhAvyamAnA –
*becoming distinguished — *
na eka.AtmikA –
*not one.self.ish — alone — *
na vividhA – *not various* —
nanu sA eva *sA_eva* – *but just.so just.so* —
satyA AsthitA – *settled Suchness* —
sakala.zAnti.samA – *all.peace.equal* —
ekarUpA – *one.form — *
sarvAtmikA – *all.self.ish *—
atimahatI – *super.great —*
citi.*the.conceiving.InConsciousness*.rUpa.zakti.: – power of the
*chiti.Affectivity* of form
.
*vlm.36. Thus this single consciousness presents her various aspects,
though she is neither alone nor many of herself, except that she is what
she is. She has in reality but one form of peaceful tranquility; though she
is possest of the vast capacity of conceiving in herself all the manifold
forms of things at liberty.
*sv.36Though it is one, it is conceived of as diverse beings; it is neither
one nor many. It is not even it! It is established in reality. It is of the
nature of supreme, all.inclusive peace. It is the one immeasurably great
cosmic being or self. It is (cosmic) energy of the nature of (cosmic)
consciousness.
DN6045 THE WOODAPPLE TREE 2.SP7
अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
yojanAnAm sahasrANi vipulam vimalam sphuTam |
युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
avinAza.rasa.AdhAram sudhA.madhura.sAravat |
पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
spandamAna.rasa.ApUrAm svAdvIm rasa.camatkRtim |
yasya_atizete no ka:~cit_api rAghava SaT~rasa: ||6|45|7||
न कदा.चन पाकेन पातम् तेन समेति यत् ।
na kadA.cana pAkena pAtam tena sameti yat |
सदा_एव पक्वम् अप्य् अङ्ग जरसा यत्_न बाध्यते ॥६।४५।८॥
sadA_eva pakvam api_aGga jarasA yat_na bAdhyate ||6|45|8||
ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
समस्त.फल.सारस्य फलस्य_अस्य महाकृतेः ।
samasta.phala.sArasya phalasya_asya mahAkRte: |
न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
zilA*.a*ntar_iva nI.randhra: spandamAna.indu.bimbavat |
रसम् स्व.सम्वित्*.**आ*स्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
iyam asmi_iti kalanAt_asat_api_anyatAmalam |
bheda.Adi*.a*sambhavat_idam svayam utpadya bhAvitam ||6|45|17||
अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
aham.kalA.samudaya.sam.anantaram eva sA |
valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
iti_anukramata:_yAtA samvit**zakti.svarUpatAm |
मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
सम्वित्**शक्त्या तया तत्र ततः_तरल.रूपया ।
samvit**zaktyA tayA tatra tata:_tarala.rUpayA |
निज* एव समे रूपे दृक्_इत्थम् सम्प्रसरिता ॥६।४५।२०॥
nija* eva same rUpe dRk_ittham samprasaritA ||6|45|20||
इदम् व्योम महानन्दम् इयम् कालमयी कला ।
idam vyoma mahAnandam iyam kAlamayI kalA |
इयम् नियतिर् इति_उक्ता क्रिया_इयम् स्पन्द.रूपिणी ॥६।४५।२१॥
iyam niyati:_iti_uktA kriyA_iyam spanda.rUpiNI ||6|45|21||
अयम् संकल्प.विस्तार.स्वयम्.आशा.अन्तर.भ्रमः ।
राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha: ||6|45|23||
अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
ब्रह्माण्ड.मण्डप*.**आ*पीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
ananta.kalanA.tattva.paripallavitA hare: |
hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
दीर्घ*.**अ*भ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
इयम् उद्दाम.सौगन्ध्य.स्वर्ग.श्री.पुष्प.मञ्जरी ।
iyam uddAma.saugandhya.svarga.zrI.puSpa.maJjarI |
जगत्~जरठ.वृक्षस्य रजः~नरक.मूलिनः ॥६।४५।२९॥
jagat~jaraTha.vRkSasya raja:~naraka.mUlina: ||6|45|29||
iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
iyam kriyA.parigrAhA taraGga.tarala.avalI |
sarga.Avarta.vidhAna.stha.bhUri.bhUta.paramparA ||6|45|31||
इयत्तया प्रसरिणी क्षण.कल्प.आदि.पल्लवा ।
iyattayA prasariNI kSaNa.kalpa.Adi.pallavA |
तेजः.केसरिणी काल.नलिनी व्योम.पङ्कजा ॥६।४५।३२॥
teja:.kesariNI kAla.nalinI vyoma.paGkajA ||6|45|32||
इमा* भाव.विकार.आढ्या* जरामृति.विषूचिकाः ।
imA* bhAva.vikAra.ADhyA* jarAmRti.viSUcikA: |
vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
iti sA tasya bilvasya nija.majjA.camakRti: |
संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
कर्तृत्वम् अप्य् अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥६।४५।३५॥
kartRtvam api_akartRtvam kRtvA_akRtvA_iva saMsthitA ||6|45|35||
एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
eSA_aikikA_eva vividhA_iva vibhAvyamAnA
न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
satyAsthitA sakala.zAnti.sama.eka.rUpA
sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
•
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
<https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
FM6046 STORY OF THE STONE 2.SP08.09 .z41
https://www.dropbox.com/s/1117ezbjm5g064p/fm6046%202.sp08.09%20Story%20of%20THE%20STONE%20.z41.docx?dl=0
FM.6.46 STORY OF THE STONE 2.SP08.09
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_भवेत् ।
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
+++
*FM.6.46 *
fm6046 Story of THE STONE 2.sp08.09 .z41
https://www.dropbox.com/s/1117ezbjm5g064p/fm6046%202.sp08.09%20Story%20of%20THE%20STONE%20.z41.docx?dl=0
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Tue, Sep 7, 2021 at 5:30 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM.6.1.FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl 0
> <https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
> FM6045 THE WOODAPPLE TREE 2.SP7 .z36
>
> https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl
> 0
> FM.6.45 THE WOODAPPLE TREE 2.SP7
>
>
>
> FM.6.1.FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
> FM6045 THE WOODAPPLE TREE 2.SP7 .z36
>
>
> https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
>
>
>
> DN6045 THE WOODAPPLE TREE 2.SP7
>
> अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
>
> atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
>
> अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
>
> apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
>
> योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
>
> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>
> युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
>
> yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
>
> अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
>
> avinAza.rasa.AdhAram sudhA.madhura.sAravat |
>
> पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
>
> purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
>
> व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
>
> vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
>
> महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
>
> mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
>
> yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
>
> वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
>
> vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
>
> यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
>
> हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
>
> haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
>
> स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
>
> spandamAna.rasa.ApUrAm svAdvIm rasa.camatkRtim |
>
> yasya_atizete no ka:~cit_api rAghava SaT~rasa: ||6|45|7||
>
> न कदा.चन पाकेन पातम् तेन समेति यत् ।
>
> na kadA.cana pAkena pAtam tena sameti yat |
>
> सदा_एव पक्वम् अप्य् अङ्ग जरसा यत्_न बाध्यते ॥६।४५।८॥
>
> sadA_eva pakvam api_aGga jarasA yat_na bAdhyate ||6|45|8||
>
> ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
>
> brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
>
> यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
>
> yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
>
> adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
>
> अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
>
> astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
>
> eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
>
> यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
>
> yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
>
> समस्त.फल.सारस्य फलस्य_अस्य महाकृतेः ।
>
> samasta.phala.sArasya phalasya_asya mahAkRte: |
>
> न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
>
> na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
>
>
> zilA*.a*ntar_iva nI.randhra: spandamAna.indu.bimbavat |
>
> रसम् स्व.सम्वित्*.**आ*स्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
> rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
>
> कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
>
> koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
>
> zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
>
> तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
>
> tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
>
> अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
>
> ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
>
> स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
>
> sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
>
> अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
>
> a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
>
> इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
>
> iyam asmi_iti kalanAt_asat_api_anyatAmalam |
>
>
> bheda.Adi*.a*sambhavat_idam svayam utpadya bhAvitam ||6|45|17||
> अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
>
> aham.kalA.samudaya.sam.anantaram eva sA |
>
> valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
>
> इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
>
> iti_anukramata:_yAtA samvit**zakti.svarUpatAm |
>
> मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
>
> majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
>
> सम्वित्**शक्त्या तया तत्र ततः_तरल.रूपया ।
>
> samvit**zaktyA tayA tatra tata:_tarala.rUpayA |
>
> निज* एव समे रूपे दृक्_इत्थम् सम्प्रसरिता ॥६।४५।२०॥
>
> nija* eva same rUpe dRk_ittham samprasaritA ||6|45|20||
>
> इदम् व्योम महानन्दम् इयम् कालमयी कला ।
>
> idam vyoma mahAnandam iyam kAlamayI kalA |
>
> इयम् नियतिर् इति_उक्ता क्रिया_इयम् स्पन्द.रूपिणी ॥६।४५।२१॥
>
> iyam niyati:_iti_uktA kriyA_iyam spanda.rUpiNI ||6|45|21||
>
> अयम् संकल्प.विस्तार.स्वयम्.आशा.अन्तर.भ्रमः ।
>
> राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
>
> rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
>
> इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
>
> iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
>
> ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
>
> brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha:
> ||6|45|23||
>
> अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
>
> ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
>
> इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
>
> idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
>
>
> idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
>
> ब्रह्माण्ड.मण्डप*.**आ*पीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
> brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
>
> अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
>
> ananta.kalanA.tattva.paripallavitA hare: |
>
> hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
>
>
> iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
>
> दीर्घ*.**अ*भ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
> dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
>
> इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
>
> iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
>
> sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
>
> इयम् उद्दाम.सौगन्ध्य.स्वर्ग.श्री.पुष्प.मञ्जरी ।
>
> iyam uddAma.saugandhya.svarga.zrI.puSpa.maJjarI |
>
> जगत्~जरठ.वृक्षस्य रजः~नरक.मूलिनः ॥६।४५।२९॥
>
> jagat~jaraTha.vRkSasya raja:~naraka.mUlina: ||6|45|29||
>
> iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
>
> अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
>
> apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
>
> इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
>
> iyam kriyA.parigrAhA taraGga.tarala.avalI |
>
> sarga.Avarta.vidhAna.stha.bhUri.bhUta.paramparA ||6|45|31||
>
> इयत्तया प्रसरिणी क्षण.कल्प.आदि.पल्लवा ।
>
> iyattayA prasariNI kSaNa.kalpa.Adi.pallavA |
>
> तेजः.केसरिणी काल.नलिनी व्योम.पङ्कजा ॥६।४५।३२॥
>
> teja:.kesariNI kAla.nalinI vyoma.paGkajA ||6|45|32||
>
> इमा* भाव.विकार.आढ्या* जरामृति.विषूचिकाः ।
>
> imA* bhAva.vikAra.ADhyA* jarAmRti.viSUcikA: |
>
> vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
>
> इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
>
> iti sA tasya bilvasya nija.majjA.camakRti: |
>
> संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
>
> saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
>
> शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
>
> zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
>
> कर्तृत्वम् अप्य् अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥६।४५।३५॥
>
> kartRtvam api_akartRtvam kRtvA_akRtvA_iva saMsthitA ||6|45|35||
>
> एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
>
> eSA_aikikA_eva vividhA_iva vibhAvyamAnA
>
> न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
>
> na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
>
> सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
>
> satyAsthitA sakala.zAnti.sama.eka.rUpA
>
> sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
>
>
>
>
>
>
>
>
>
>
> FM.6.45
>
>
>
> *The Woodapple Tree*
>
>
>
>
>
>
>
>
>
>
>
>
> bilva.: Aegle Marmelos , the wood.apple tree (commonly called Bel;
>
> its delicious fruit when unripe is used medicinally;
>
> its leaves are employed in the ceremonial worship of Shiva
>
> http://en.wikipedia.org/wiki/Bael
>
>
>
>
>
>
>
> अत्र_इमाम् अवबोधाय विस्मय.उल्लास=कारिणीम् ।
>
> atra_imAm avabodhAya vismaya.ullAsa=kAriNIm |
>
> अपूर्वाम् च_एव संक्षेपाद्, राम, रम्याम् कथाम् शृणु ॥६।४५।१॥
>
> apUrvAm ca_eva saMkSepAt,_rAma, ramyAm kathAm zRNu ||6|45|1||
>
> .
>
>
> *which will amaze you with delight*
>
> *&*
>
> *which you have never heard before, Râma,*
>
> *so*
>
> *pay attention to this delightful story*
>
> *.*
>
> atra.*here* imam.*this.there* avabodha.*waking.up/understanding.*Aya
> vismaya*.amazing.*ullAsa**.*kAri**.doer/maker*.NI.m a*.non*.pUrva.
> *before\eastern.*Am ca.*and/also* eva*.indeed\only*/*very* saMkSepAt.*succinctly/briefly,
> Râma*, ramya*.Am kathA*.tale*.m zRNu.*hear!*
>
> *. *
> *sv. ... an instructive parable ...
>
> *vlm.p.1.O Râma, listen to a pleasant story, never told before, which I
> will briefly narrate for your instruction and amusement.
>
>
>
> योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
>
> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>
> युगैर् अप्य् अ.जरत्.रूपम् अस्ति बिल्व.फलम् महत् ॥६।४५।२॥
>
> yugai:_api_a.jarat.rUpam asti bilva.phalam mahat ||6|45|2||
>
> .
>
>
> *—thousands of leagues in extent—*
>
> *spotlessly clear*
>
> *with a form that does not witheri through the ages*
>
> *there is*
>
> *a*
>
> *huge*
>
> *Bilva fruit*
> .
>
> *sv.2 There is a wood.apple fruit which is immeasurably large and which
> does not decay nor perish though it has existed for countless aeons.
>
> *vlm.2. There is a big and beautiful bilva or bel fruit, as large as the
> distance of many myriads of miles, and as solid as not to ripen or rot in
> the course of as many many ages.
>
> *.large/wide/thick/many*.m vimala*.pure*.m sphuTam*.clearly *yugais
> *.for.Ages.**: *api.*even\very* a.*not*.jarat*.withering/fading.*rUpa.
> *form*.m *even for ages *asti*.is/exists* bilva.phala*.fruit*.m mahat
> *.great/huge* *there is a huge Bilva fruit *
>
>
> अविनाश.रस.आधारम् सुधा.मधुर.सारवत् ।
>
> avinAza.rasa.AdhAram sudhA.madhura.sAravat |
>
> पुराणम् अपि बाल.इन्दु.दल.मार्दव.सुन्दरम् ॥६।४५।३॥
>
> purANam api bAla.indu.dala.mArdava.sundaram ||6|45|3||
>
> .
>
> *.comfort\nectar\milk*.madhura*.honeysweet/pleasant*.sAra.*essence*.vat
> *.like/-ful* = purANa.*of.oldentime*.m api*.even/tho*
>
> *with the petal.soft beauty of a moony boy *
> .
>
> *sv.3 It is the source and support of the nectar of immortality and
> indestructibility. It is the abode of sweetness. Though it is most ancient,
> it is ever new, like the new moon.
>
> *vlm.3. It bears a lasting flavour as that of sweet honey or celestial
> ambrosia; and though grown old yet it increases day by day like the cresent
> new moon, with its fresh and beautiful foliage.
>
> *.welfare/comfort\nectar\milk*.madhura*.sweet/pleasant*.sAra.*essence*.vat
> *.like/-ful* = purANa.*of.oldentime*.m api*.even/tho* bAla.*boy*.indu.
> *moon/River*.dala*.petal*.mArdava.*softness/mildness/kindness*.sundara
> *.beautiful/fair*.m
>
>
> व्यूह.मध्य.महा.मेरुम् मन्दर.अद्रिर् इव_अचलम् ।
>
> vyUha.madhya.mahA.merum mandara.adri:_iva_acalam |
>
> महा.कल्पान्त.वात्याया* अपि वेगैर् अचालितम् ॥६।४५।४॥
>
> mahA.kalpAnta.vAtyAyA* api vegai:_acAlitam ||6|45|4||
>
> .
>
>
> *like Churnstick.Mountain unmoving*
>
> *even in the shaking and shocking great Doomsday.Whirlwinds*
>
> *it is unmoved*
> .
>
> *vlm.4. This tree is situated in the midst of the universe, as the great
> Meru is placed in the middle of the earth; it is as firm and fixed as the
> Mandara mountain, and is immovable even by the force of the deluvian winds.
>
> *sv.4 It is the very centre or heart of the universe, it is unmoving and
> it is not shaken even by the forces of cosmic dissolution. This wood.apple
> fruit, which is immeasurably large, is the original source of this creation.
>
> mandara.*Churnstick*.adri*.mountain**: *iva*.like/as.if* acala
> *.mountain/unmoving*.m @ mahA*.great*.kalpAnta*.x.*vAtyA
> *.storm/gale/hurricane/whirlwind*.yAs api.*even\very* vega
> *.force/power..s.*i*: *acAlita.*unmoved.*m
>
>
> योजन.आयुत.कोटीनाम् कोटि.लक्ष.शतैः_अपि ।
>
> yojana.Ayuta.koTInAm koTi.lakSa.zatai:_api |
>
> वैपुल्येन_अ.परिच्छेद्यम् मूलम् आद्यम् जगत्.स्थितिः ॥६।४५।५॥
>
> vaipulyena_a.paricchedyam mUlam Adyam jagat.sthiti: ||6|45|5||
>
> .
>
> ten thousand koTi.s = with/bmo *koTi.*edge/limit*\*ten.million*,lakSa.
> *mark/sign\aim\bullseye/100,000*,zata.*hundreds*.i*: *api*.even/tho* *times,
> say, a thousand lakhs of koTi.s = *vaipulya*.ena a.paricchedya*.m mUla.
> *root*.m Adya.*primal*.m jagat.*world*.sthiti.*state/condition*:
> .
>
> #yu – to separate —> #ayuta .mfn.. unimpeded AV. ix , 51 , 1 ; • .n.m..
> "unjoined, unbounded" •• ten thousand , a myriad RV.&c. —>#Ayuta .mfn..
> melted , mixed , mingled ; .end.comp.. combined with MBh.R.&c.; •• #Ayutam
> .n.. halfmelted butter _aitBr.
>
> #prim. #pura* —>#vipula —>#vaipulya .n.. वैपुल्यम् — Spaciousness,
> largeness. Plenty, abundance. • breadth, thickness VarBr2S. _rAjat.&c.
>
> #chid .> #parichid —>#paricchedya .mfn.. to be defined or estimated or
> weighed or measured Ragh.; • #aparicchedya.
>
> *vlm.5. Its root is the basis of the world, and it stretches to the
> distance of immeasurable extent on all sides.
>
>
>
> यस्य बिल्व.फलस्य_उच्छैर् ब्रह्माण्डानि समीपतः ।
>
> हरन्ति लीलाम् शैल.अधो राजिका.कण.पद्धतेः ॥६।४५।६॥
>
> haranti lIlAm zaila.adha:_rAjikA.kaNa.paddhate: ||6|45|6||
>
> .
>
> *above\very.much* brahmANDa.*Cosmic.Egg.s.*Ani samIpata*: haran.ti IIlA.
> *play\Lîlâ*.m zaila.*stone/rocky*,adhas.*down/below* rAjikA*,kaNa.
> *drop/spark*.paddhati*.e:
>
> *. *
> *vlm.6. There were millions of worlds all within this fruit as its
> uncountable seeds; and they were as minute in respect to the great bulk of
> the fruit, that they appeared as particles of dust at foot of a mountains.
>
>
>
> स्पन्दमान.रस.आपूराम् स्वाद्वीम् रस.चमत्कृतिम् ।
>
> spandamAna,rasa,ApUra.Am svAdu.Im rasa.camatkRti.m |
>
> yasya_atizete no kazcit api rAghava SaT.rasa: ||6|45|7||
>
> .
>
> *sap/essence/flavor*,camatkRti*.m = yasya* atizete* no.*not.at.all*
> kazcit.*something/whatever* api*.even/tho*, *Râghava*, SaT.*six*,rasa:
> .
>
> *vlm.7. It is filled and fraught with all kinds of delicaces, that are
> tasteful and delicious to the six organs of sense; and there is not one
> even of the six kinds savoury articles, that is wanting in in this fruit.
>
> #svAdu
>
> #zi .> #atizi *atizete pr. md. sg. 3 – excels.
>
>
>
> न कदाचन पाकेन पातम् तेन समेति यत् ।
>
> na kadAcana pAkena pAtam tena sameti yat |
>
> सदा_एव पक्वम् अप्य् अङ्ग जरसा यन् न बाध्यते ॥६।४५।८॥
>
> sadA eva pakvam api aGga jarasA yat na bAdhyate ||6|45|8||
>
> .
>
> *which/what* = sadA.*always/ever* eva.*very**/only/indeed* pakva*.m api
> *.even/tho* aGga* jaras*.A yat.*which/what* na*.no/t* bAdhy<.ate
> .
>
> *vlm.8. The fruit is never found in its green or unripe state, nor is it
> ever known to fall down ever ripened on the ground; it ever ripe of itself,
> and is never rotten or dried or decayed at anytime by age Or accident.
>
> *sv.5.19 Even when it is fully ripe, it does not fall from its place. It
> is for ever fully ripe but it does not become overripe. Even the creator
> Brahma, Visnu, Rudra and the other gods do not know the origin of this
> wood.apple fruit. No one has seen the seed nor the tree on which this fruit
> grows. The only thing that can be said about it is that this fruit exists,
> without beginning, without middle and without end, without change and
> without modification. Even within this fruit there is no diversity; it is
> completely full without emptiness. It is the fountain.source of all joys
> and delights, from the delight of an ordinary man to that of the highest of
> divinities. Thus, this fruit is none other than the manifestation of the
> energy of infinite consciousness.
>
>
>
> ब्रह्म.विष्ण्व्.इन्द्र.रुद्र=आद्या* जरठाः के.चिद् एव न ।
>
> brahma.viSNu.indra.rudra=AdyA* jaraThA: ke.cit_eva na |
>
> यस्य_उत्पत्तिम् विजानन्ति मूलम् वा वृन्तम् एव च ॥६।४५।९॥
>
> yasya_utpattim vijAnanti mUlam vA vRntam eva ca ||6|45|9||
>
> .
>
> =Adi*.&c*.A* jaraTha*.A: kecit*.whoever/some.ones* eva.*very*
> */only/indeed* na*.no/t* = yasya.*whose/of.which* utpatti
> *.output/outfsll/otigin*.m vijAnan*.ti mUla.*root*.m vA.*or* vRnta*.m eva.
> *very**/only/indeed* ca*.and/too*
>
> *. *
> *jd. Note the Quaternity here (the usual three Gods + Indra). Both VLM &
> SV omit Indra. SV's "other [gGods]" does not account for Indra, who has
> priority over Rudra in the series.
>
> *vlm.9. The gods Brahmá, Vishna and Rudra, are not sempiternal with this
> tree in their age, nor do they know aught of the origin and root of this
> tree, nor anything about its extent and dimensions.
>
> *sv.5.19 Even the creator Brahma, Visnu, Rudra and the other gods do not
> know the origin of this wood.apple fruit. No one has seen the seed nor the
> tree on which this fruit grows.
>
> #vRnta the egg.plant Sus3r.; ~ vRntam the footstalk of a leaf or flower
> or fruit , any stalk S3rS. MBh. &c
>
>
>
> अदृष्ट.अङ्कुर.वृक्षस्य त्वदृष्ट.कुसुम.आकृतेः ।
>
> adRSTa.aGkura.vRkSasya tvadRSTa.kusuma.AkRte: |
>
> अस्तम्भ.मूल.शाखस्य फलस्य_अस्य महाकृतेः ॥६।४५।१०॥
>
> astambha.mUla.zAkhasya phalasya_asya mahAkRte: ||6|45|10||
>
> .
>
> tu.*but/yet/however* a*.non*.dRSTAnta*.example*,kusuma.*flower*,AkRti*.e:
> a*.non*.stambha*.post/stump/pillar*,mUla.*root*,zAkha*.sya phala.
> *fruit\result.of*.sya asya.*of.this.one/his/its* mahAkRti*.e:
>
> *. *
> *vlm.10. None knows the germ and sprout of this tree, and its buds and
> flowers are invisible to all. There is no stem or trunk or bough or branch,
> of the tree that bears this great fruit.
>
> *sv. No one has seen the seed nor the tree on which this fruit grows. The
> only thing that can be said about it is that this fruit exists, without
> beginning, without middle and without end, without change and without
> modification.
>
>
>
> eka.piNDa.ghana.AkAra.vitata.sthaulya.zAlina: |
>
> यस्य_उत्पत्ति.विकार.आदि.परिणामः_न दृश्यते ॥६।४५।११॥
>
> yasya_utpatti.vikAra.Adi.pariNAma:_na dRzyate ||6|45|11||
>
> .
>
> *.spread.out/extended/diffused*,sthaulya*,zAli.
> *possessing/full.of/rice.field*.na: yasya.*whose/of.which* utpatti
> *.output/outfsll/otigin*,vikAra*.change*,Adi,pariNAma*: na*.no/t* dRzy<.
> *2.see/know**.ate
> .
>
> *vlm.11. This fruit is a solid mass of great bulk, and there is no body
> that has seen its growth, change or fall. (It is ever ripe without ripening
> or rotting at any time).
>
>
>
> समस्त,फल,सारस्य फलस्य_अस्य महाकृतेः ।
>
> samasta,phala,sArasya phalasya_asya mahAkRte: |
>
> न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जनः ॥६।४५।१२॥
>
> na majjA na_aSThi vitata:_nirvikAra:_niraJjana: ||6|45|12||
>
> ,
>
> phala.*fruit\result.of*.sya asya.*of.this.one/his/its* mahAkRti.
> *great.formation*e: na*.no/t* majjA* na*.no/t* aSThi.*kernel** vitata
> *.spread.out/extended/diffused**: nirvikAra*: niraJjana*:
> .
>
> *vlm.12. This is the best and largest of all fruits, and having no pith
> nor seed, is always sound and unsoiled.
>
> *sv.5.19 Even when it is fully ripe, it does not fall from its place. It
> is for ever fully ripe but it does not become overripe. Even the creator
> Brahma, Visnu, Rudra and the other gods do not know the origin of this
> wood.apple fruit. No one has seen the seed nor the tree on which this fruit
> grows. The only thing that can be said about it is that this fruit exists,
> without beginning, without middle and without end, without change and
> without modification. Even within this fruit there is no diversity; it is
> completely full without emptiness. It is the fountain.source of all joys
> and delights, from the delight of an ordinary man to that of the highest of
> divinities. Thus, this fruit is none other than the manifestation of the
> energy of infinite consciousness.
>
>
>
>
> शिला*.**अ*न्तर्_इव नी.रन्ध्रः स्पन्दमान~इन्दु.बिम्बवत् ।
>
> zilA*.a*ntar_iva nI.randhra: spandamAna.indu.bimbavat |
>
> रसम् स्व.सम्वित्*.**आ*स्वाद्यम् स्पन्दमान* इव_अमृतम् ॥६।४५।१३॥
> rasam sva.samvit~AsvAdyam spandamAna* iva_amRtam ||6|45|13||
>
> .
>
> *moon/River*,bimba*.vat*.like/-ful* rasa.*sap/essence/flavor*.m sva.
> *Urself/itself*,saMvid.*awareness*.AsvAdya*.m spandamAna*.e iva.
> *like/as.if* amRta.*nectar\deathless*.m
> .
>
> *vlm.13. It is as dense as the inside of a stone in its fullness, and as
> effluent of bliss as the disk of the moon, drizzling with its cooling
> beams; it is full of flavour and distils its ambrosial draughts to the
> conscious souls of men.
>
>
>
> कोशः सकल.सौख्यानाम् शीतल.आलोक.कारकः ।
>
> koza: sakala.saukhyAnAm zItala.Aloka.kAraka: |
>
> शैल.आभः_अमृत.पिण्ड.आभः_मज्जा* आत्म.फल.स्थितेः ॥६।४५।१४॥
>
> zaila.Abha:_amRta.piNDa.Abha:_majjA* Atma.phala.sthite: ||6|45|14||
>
> .
>
> zItala.*cold/cool,*Aloka.*light,*kAraka*: zaila.*stone/rocky**,*AbhA.
> *splendour/light/likeness/resembling*: amRta.*nectar\deathless,*piNDa**,*
> AbhA.*splendour/light/likeness/resembling*: majjA* Atma.*Self,*phala.
> *fruit\result.of,*sthiti.*state/condition*.e:
> .
>
> *vlm.14. It is source of delight in all beings, and it is the cause of the
> cooling moon.beams by its own brightness; It is the solid rock of all
> security, the stupendous body of felicity, and contains the pith and marrow
> that support and sustain all living souls, which are the fruits of the
> prior acts of people, (i. e. The souls of all beings are as fruits formed
> according to the nature and merit of their previous acts.karma, and all
> these souls are filled with delight by the great soul of God).
>
> *sv.5.19 Even when it is fully ripe, it does not fall from its place. It
> is for ever fully ripe but it does not become overripe. Even the creator
> Brahma, Visnu, Rudra and the other gods do not know the origin of this
> wood.apple fruit. No one has seen the seed nor the tree on which this fruit
> grows. The only thing that can be said about it is that this fruit exists,
> without beginning, without middle and without end, without change and
> without modification. Even within this fruit there is no diversity; it is
> completely full without emptiness. It is the fountain.source of all joys
> and delights, from the delight of an ordinary man to that of the highest of
> divinities. Thus, this fruit is none other than the manifestation of the
> energy of infinite consciousness.
>
>
>
> तस्मात् परम.मज्जा तु या_असौ स्वात्म.चमत्कृतिः ।
>
> tasmAt parama.majjA tu yA_asau svAtma.camatkRti: |
>
> अनन्त.रक्षितो नित्यम् अनन्यः श्री.फलम् गतः ॥६।४५।१५॥
>
> ananta.rakSita:_nityam ananya: zrI.phalam gata: ||6|45|15||
>
> .
>
> *but/yet/however* yA.*who/which* asau*.that.yonder* sva.*Urself/itself*
> ,Atma.*Self*.camatkRti.*wonderment*: = ananta*.boundless/endless*,rakSita*:
> nityam.*always* ananya.*not.different/not.other*: zriyam*.beauty/wealth*
> ,phala.*fruit\result.of*.m gata.*gone*:
> .
>
> *vlm.15. Therefore that transcendent pith which is the wonder of souls, is
> contained in the Infinite spirit of god, and deposited and preserved in
> that auspicious fruit.sriphala.the bel or wood apple.
>
> *but/yet/however* yA.*who/which* asau*.that.yonder* sva.*Urself/itself*
> ,Atma.*Self*.camatkRti.*wonderment*: = ananta*.boundless/endless*,rakSita*:
> nityam.*always* ananya.*not.different/not.other*: zriyam*.beauty/wealth*
> ,phala.*fruit\result.of*.m gata.*gone*:
>
>
> स्व.संनिवेश.वैचित्र्यम् अन्यत्व.फलताम् गताम् ।
>
> sva.saMniveza.vaicitryam anyatva.phalatAm gatAm |
>
> अ.त्यजन्त्या तया तन्व्या स्थूलया_अप्य् अति.बालया ॥६।४५।१६॥
>
> a.tyajantyA tayA tanvyA sthUlayA_api_ati.bAlayA ||6|45|16||
>
> .
>
> anyatva**,*phalatA.*fruitfulness*.m gata.*gone*.Am *with/bmo* a*.non.*
> tyajan.*abandoning*,tyA tayA.*w.her/it* tanu.*body\thin*,yA sthUla.
> *gross/material*,yA api*.even/tho* ati.*super,*bAla.*boy*.yA
> .
>
> *vlm.16. It is deposited with its wondrous power in that small bel fruit,
> which represents the human as well as the divine soul, without losing its
> properties of thinness and thickness and freshness for ever. (i. e. All the
> divine powers—of evolution are lodged in the soul).
>
> without modification. Even within this fruit there is no diversity; it is
>
>
> इयम् अस्मि_इति कलनात्_असत्_अप्य् अन्यतामलम् ।
>
> iyam asmi_iti kalanAt_asat_api_anyatAmalam |
>
>
> bheda.Adi*.a*sambhavat_idam svayam utpadya bhAvitam ||6|45|17||
>
> .
>
> iyam*.this.here* asmi*.I.am* iti.*so/"thus" from/thru\than* kalanA'.
> *impulse*.At asat.*unreal/not.So* api*.even/tho* anyatAmala*.m bheda.
> *distinct/divided*,Adi*.&c*.a*.non*.sambhavat.*manifest/becoming* idam
> *.this.here* svayam.*oneself/Urself\own* utpadya* bhAvita*.m
> .
>
> *vlm.17. The thought that 'I am this', clothes the unreality with a gross
> form (as the thought of a devil gives the unreal phantom a foul figure);
> and though it is absurd to attribute differences to nullities, yet the mind
> makes them of itself and then believes its fictitious creatures as real
> ones.
>
>
>
> अहम्.कला.समुदय.सम्.अनन्तरम् एव सा ।
>
> aham.kalA.samudaya.sam.anantaram eva sA |
>
> valita.AkAza.zabda.aGga.trailokya.paramANubhi: ||6|45|18||
>
> .
>
> sA.*she/it* alita*,AkAza*.Space*,zabda.*word/sound*,aGga.*body*
> ,trailokya*,paramANu.*Superatom*.bhi:
> .
>
> *vlm.18. The Divine ego contains in itself the essential parts of all
> things set in their proper order, as the vacuity of the sky is filled with
> the minute atoms, out of which the three worlds did burst forth with all
> their varieties. (So the substance of the bel fruit, contains the seeds of
> the future trees and all their several parts in it).
>
> *sv.5.19 Even when it is fully ripe, it does not fall from its place. It
> is for ever fully ripe but it does not become overripe. Even the creator
> Brahma, Visnu, Rudra and the other gods do not know the origin of this
> wood.apple fruit. No one has seen the seed nor the tree on which this fruit
> grows. The only thing that can be said about it is that this fruit exists,
> without beginning, without middle and without end, without change and
> without modification. Even within this fruit there is no diversity; it is
> completely full without emptiness. It is the fountain.source of all joys
> and delights, from the delight of an ordinary man to that of the highest of
> divinities. Thus, this fruit is none other than the manifestation of the
> energy of infinite consciousness.
>
>
>
> इत्य् अनुक्रमतः_याता सम्वित्**शक्ति.स्वरूपताम् ।
>
> मज्जा प्राक्_संनिवेशम् स्वम् तम् एव_आप्य समुज्झति ॥६।४५।१९॥
>
> majjA prAk_saMnivezam svam tam eva_Apya samujjhati ||6|45|19||
>
> .
>
> <http://having.come.to>*.A saMvid.*awareness*,zakti.*power/ability*
> ,svarUpa*.nature/character*.tA.*ness/state*.m majjA* prAk saMniveza.m
> राग.द्वेष.स्थितिर् अयम् हेय.उपादेय.धीर् इयम् ॥६।४५।२२॥
>
> rAga.dveSa.sthiti:_ayam heya.upAdeya.dhI:_iyam ||6|45|22||
>
> .
>
>
>
> heya.upAdeya.dhI*:_*iyam अयं संकल्प.विस्तार=स्वयम्.आशा==अन्तर.भ्रमः
>
> .
>
> *this conception.expansion=own.hoping==inner.delusion,*
> राग.द्वेष.स्थितिर्_अयम् –
>
>
> *that proper and improper thinking,*
>
> *.... *
> *vlm.22. It finds the world streching as the wish of one, and the sides of
> heaven extending as far as the desires of men; it comes to know the
> feelings of love and hatred, and the objects of its liking and dislike.
>
> *sv.20.22 This energy of the infinite consciousness, without even for a
> moment abandoning its own true nature, has manifested this creation, as it
> were, by merely willing it in its own intelligence.
>
> #tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः .m.. extension,
> expansion; प्रान्त. विस्तार.भाजाम् MAl.1.27. • Area, breadth;
> paJca.yojana.vistAram पञ्च.योजन.विस्तारम् Mb.14.58.39. • Vast expanse;
> madhye zyAma: stana iva bhuva: zeSa.vistAra.pANDU: मध्ये श्यामः स्तन इव
> भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What Hemingway
>
>
>
> इयम् त्वत्ता त्व् इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
>
> iyam tvattA tu_iyam mattA tattA_iyam saMsthitA svayam |
>
> ब्रह्माण्ड~ओघः_अयम् ऊर्ध्व.स्थः स्वयम्.अङ्ग.ऊर्ध्वम् अप्य् अधः ॥६।४५।२३॥
>
> brahmANDa.ogha:_ayam Urdhva.stha: svayam.aGga.Urdhvam api_adha:
> ||6|45|23||
>
> .
>
> iyam tvat.tA tu_iyam mattA .
>
>
> tattA_iyam *saMs*thitA svayam .
>
> *this self.established That.ness, *
>
> brahmAND*a.o*gha:_aya*m *Urdhva.stha:
>
> *this flood of Cosmic.Eggs standing above *
>
> svayam.aGga.Urdhva*m *api_adha: 23.#
> *vlm.23. It understands its egoism and non.egoism or tuism, or the
> subjective and objective and views itself in an objective light, by
> forgetting its subjectivity. It views the worlds above and being its itself
> as high as any one of them, finds itself far below them, (The human soul
> though as elvated as the stars of heaven, becomes as low as a sublunary
> being by its baseness).
>
> *sv.23.35 In fact, even this (i. e., that it willed so) is not really
> true! The egosense that is implied in such willing is itself unreal; but
> out of this have proceeded all the elements and their corresponding
> subjective senses. In truth, that energy of the infinite consciousness
> itself is space, time, natural order, expansion of thought, attraction and
> repulsion, I.ness, you.ness and it.ness, above, below, the other
> directions, the mountains, the firmament and the stars, knowledge and
> ignorance — all, whatever is, was and will ever be. All that is nothing but
> the energy of the infinite consciousness.
>
>
>
> अयम् पुरः पार्श्वतो ऽयम् पश्चाद् आराद् दवीयसी ।
>
> ayam pura: pArzvata:_ayam pazcAt_ArAt_davIyasI |
>
> इदम् भूतम् वर्तमानम् भविष्यत् त्व् इदम् इत्य् अपि ॥६।४५।२४॥
>
> idam bhUtam vartamAnam bhaviSyat_tu_idam iti_api ||6|45|24||
>
> .
>
> bhUtam vartamAnam bhaviSyat_t*u_*ida*m *iti_api
> .
>
> *vlm.24. It perceives one thing to be placed before, and another to be
> situated beside it; it finds some thing to be behind, and others to be near
> or afar from it; and then it comes to know some things as present and
> others as past or yet to come before
>
> it. (The soul losing its omniscience has a partial view of things).
>
> *sv.23.35 In fact, even this (i. e., that it willed so) is not really
> true! The egosense that is implied in such willing is itself unreal; but
> out of this have proceeded all the elements and their corresponding
> subjective senses. In truth, that energy of the infinite consciousness
> itself is space, time, natural order, expansion of thought, attraction and
> repulsion, I.ness, you.ness and it.ness, above, below, the other
> directions, the mountains, the firmament and the stars, knowledge and
> ignorance — all, whatever is, was and will ever be. All that is nothing but
> the energy of the infinite consciousness.
>
> #Ara
>
>
>
>
> idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam |
>
> ब्रह्माण्ड.मण्डप*.**आ*पीड.क्रीडा.मण्डप.मण्डलम् ॥६।४५।२५॥
> brahmANDa.maNDapa.ApIDa.krIDA.maNDapa.maNDalam ||6|45|25||
>
> .
>
> idam anta: sthita.analpa.kalpanA.ambha:~ruha.Alayam m
> sthita.unfew.kalpanA.water.growth.abode +
>
> brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDalam
>
> m brahmANDa.maNDapApIDa.krIDA.maNDapa.maNDala
>
> .
>
> *vlm.25. Thus the whole world is seeu to be situated as a playhouse in it,
> with various imaginary figures brightening as lotuses in a lake.
>
> *sv.23.35 In fact, even this (i. e., that it willed so) is not really
> true! The egosense that is implied in such willing is itself unreal; but
> out of this have proceeded all the elements and their corresponding
> subjective senses. In truth, that energy of the infinite consciousness
> itself is space, time, natural order, expansion of thought, attraction and
> repulsion, I.ness, you.ness and it.ness, above, below, the other
> directions, the mountains, the firmament and the stars, knowledge and
> ignorance — all, whatever is, was and will ever be. All that is nothing but
> the energy of the infinite consciousness.
>
>
>
> अनन्त.कलना.तत्त्व.परिपल्लविता हरेः ।
>
> ananta.kalanA.tattva.paripallavitA hare: |
>
> hRd.abja.karNikA ca_iyam loka.padma.akSamAlikA ||6|45|26||
>
> .
>
> ananta.kalanA.tattva.paripallavitA
>
>
> hare: +
>
> hRd.abja.karNikA ca_iyam *Heart.lotus.pod* =
> loka.padmAkSamAlikA
>
> .
>
> *vlm.26. Our consciousness is seated in the pericarp of the lotus of our
> hearts, with the knowledge of our endless desires budding about it, and
> viewing the countless worlds turning round like a rosary of lotus seeds.
>
> *sv.23.35 In fact, even this (i. e., that it willed so) is not really
> true! The egosense that is implied in such willing is itself unreal; but
> out of this have proceeded all the elements and their corresponding
> subjective senses. In truth, that energy of the infinite consciousness
> itself is space, time, natural order, expansion of thought, attraction and
> repulsion, I.ness, you.ness and it.ness, above, below, the other
> directions, the mountains, the firmament and the stars, knowledge and
> ignorance — all, whatever is, was and will ever be. All that is nothing but
> the energy of the infinite consciousness.
>
>
>
>
> iyam kIrNa.mahArudra.gaNa.ApUrita.koTarA |
>
> दीर्घ*.**अ*भ्र.सरणिःर् भ्रान्ति.ध्वंसनेभ्यः प्रभाविनी ॥६।४५।२७॥
> dIrgha.abhra.saraNi:_bhrAnti.dhvaMsanebhya: prabhAvinI ||6|45|27||
>
> .
>
> iyam
>
> kIrNa.mahArudra.gaNa.ApUrita.koTarA –
>
> dIrgha.abhra.saraNi:
>
> bhrAnti.dhvaMsanebhya: prabhAvinI –
>
> *vlm.27. Its hollow cell like the firmaments is filled with the great
> Rudras, who rove about in the distant paths of the midway sky, like comets
> failing from above with their flaming tails. (The vedas discribe the Rudras
> as blue necked &c. (nilagriváh). These worshipful gods of the vedas are
> found to be no other than wondrous phenomena of the vacuity which
> aredeified in the Elementary religion of the ancients).
>
>
>
> इयम् मेरुः ककुभि_अत्र जगत्.पङ्कज.कर्णिका ।
>
> iyam meru: kakubhi_atra jagat.paGkaja.karNikA |
>
> sphurat~indu.madhu~ullAsa.lampaTa.amara.SaTpadam ||6|45|28||
>
> .
>
> iyam meru: kakubh yatra
>
> jagat.paGkaja.karNikA
>
>
> sphurad.indu.madh*u~u*llAsa.lampaTa.amara.SaTpadam
>
> *x *sphurad.*moon*.madh*u~u*llAsa.lampaTa.amara.*sixfooted.Bee. *
>
> .
>
> iyam meru: kakubh
>
> yatra jagat.paGkaja.karNikA *+ *
>
> sphurad.indu.madh*u~u*llAsa.lampaTa.amara.SaTpadam *. *
> iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA |
>
> अपारापार.पर्यन्ता व्योम.लीला.सरोजिनी ॥६।४५।३०॥
>
> apArApAra.paryantA vyoma.lIlA.sarojinI ||6|45|30||
>
> .
>
> iyam ca tAra.kimjalkA brahma.arNava.jaTa.sthitA apArApAra.paryantA
> vyoma.lIlA.sarojinI
>
> .
>
> *vlm.30. Here the stars are shining, like the bright filaments of flowery
> arbors, growing on the banks of the wide ocean of Brahma; and there is the
> pleasant lake of the milky path, in the boundless space of vacuity.
>
>
>
> इयम् क्रिया.परिग्राहा तरङ्ग.तरल.अवली ।
>
> iyam kriyA.parigrAhA taraGga.tarala.avalI |
>
> vidyA.avidyA.vilAsa.ADhyA* imA: zAstra.artha.dRSTaya: ||6|45|33||
>
> .
>
> imA bhAva.vikAra.ADhyA: jarAmRti.viSUcikA: vidyA.avidyA.vilAsa.ADhyA: imA:
> *vlm.33. Here it sees the bodies of living beings fraught with health and
> disease, and teeming with old age, decay and the torments of death; and
> there it beholds the jarring expositions of the sástras, some delighting in
> their knowledge of spiritual Vidya, and others rambling in the gloom of
> Ignorance.Avidya; (which leads them from error to error).
>
> *sv.23.35 In fact, even this (i. e., that it willed so) is not really
> true! The egosense that is implied in such willing is itself unreal; but
> out of this have proceeded all the elements and their corresponding
> subjective senses. In truth, that energy of the infinite consciousness
> itself is space, time, natural order, expansion of thought, attraction and
> repulsion, I.ness, you.ness and it.ness, above, below, the other
> directions, the mountains, the firmament and the stars, knowledge and
> ignorance — all, whatever is, was and will ever be. All that is nothing but
> the energy of the infinite consciousness.
>
>
>
> इति सा तस्य बिल्वस्य निज.मज्जा.चमकृतिः ।
>
> iti sA tasya bilvasya nija.majjA.camakRti: |
>
> संकल्प.संनिवेशा_अन्तर्_इव_एव कृत.संस्थितिः ॥६।४५।३४॥
>
> saMkalpa.saMnivezA_antar_iva_eva kRta.saMsthiti: ||6|45|34||
>
> .
>
> iti sA tasya bilvasya –
>
>
> nija.majjA.camakRti: –
>
> *the innately contained Wonder — *
>
> saMkalpa.*saMn*iveza.antar –
>
> *depending.on the saMkalpa.Concept — *
>
> eva eva kRta.*saMs*thiti: – as so and so is made.established —
>
> kartRtvam apy a.kartRtvam – *doership though not doership *=
>
> kRtvA akRtvA iva – *done as.if not done *=
>
> *saMs*thitA – *established. *
> *vlm.35. It sees many that are tranquil, calm, cool and dispassionate, and
> who are free from their restraints and desires; they are heedless of both
> their activity and inactivity, and donot care for works whether done or
> left undone by them.
>
>
>
> एषा_ऐकिका_एव विविधा_इव विभाव्यमाना
>
> eSA_aikikA_eva vividhA_iva vibhAvyamAnA
>
> न_ऐक.आत्मिका न विविधा ननु सा_एव सा_एव ।
>
> na_aika.AtmikA na vividhA nanu sA_eva sA_eva |
>
> सत्यास्थिता सकल.शान्ति.सम~एक.रूपा
>
> satyAsthitA sakala.zAnti.sama.eka.rUpA
>
> sarva.Atmika.atimahatI citi.rUpa.zakti: ||6|45|36||
>
> .
>
> eSA ekikA eva vividhA iva –
>
>
> vibhAvyamAnA –
>
> *becoming distinguished — *
>
> na eka.AtmikA –
>
> *not one.self.ish — alone — *
>
> na vividhA – *not various* —
>
> nanu sA eva *sA_eva* – *but just.so just.so* —
>
> satyA AsthitA – *settled Suchness* —
>
> sakala.zAnti.samA – *all.peace.equal* —
>
> ekarUpA – *one.form — *
>
> sarvAtmikA – *all.self.ish *—
>
> atimahatI – *super.great —*
>
> citi.rUpa.zakti.: – power of the *chiti.Affectivity* of form —
> *vlm.36. Thus this single consciousness presents her various aspects,
> though she is neither alone nor many of herself, except that she is what
> she is. She has in reality but one form of peaceful tranquility; though she
> is possest of the vast capacity of conceiving in herself all the manifold
> forms of things at liberty.
>
> *sv.36Though it is one, it is conceived of as diverse beings; it is
> neither one nor many. It is not even it! It is established in reality. It
> is of the nature of supreme, all.inclusive peace. It is the one
> immeasurably great cosmic being or self. It is (cosmic) energy of the
> nature of (cosmic) consciousness.
>
>
>
>
>
>
> •
>
>
>
> FM.6.1.FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
> <https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0>
> FM6046 STORY OF THE STONE 2.SP08.09 .z41
>
>
> https://www.dropbox.com/s/1117ezbjm5g064p/fm6046%202.sp08.09%20Story%20of%20THE%20STONE%20.z41.docx?dl=0
>
> FM.6.46 STORY OF THE STONE 2.SP08.09
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
>
> चित् संवित्त्या_उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात् स मनो_भवेत् ।
>
> बुद्धि: चित्तम् अहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आदि_अभिधम् तत:॥
>
> mAyA.iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
>
>
> +++
>
>
>
> *FM.6.46 *
> fm6046 Story of THE STONE 2.sp08.09 .z41
>
>
> https://www.dropbox.com/s/1117ezbjm5g064p/fm6046%202.sp08.09%20Story%20of%20THE%20STONE%20.z41.docx?dl=0
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Thu, Sep 7, 2017 at 9:50 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6045 2.sp7 The Woodapple Tree .z36
>>
>>
>> https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
>>
>>
>>
>>
>>
>> work in progress .v16
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> [image:
>> http://upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Bael_%28Aegle_marmelos%29_tree_at_Narendrapur_W_IMG_4116.jpg/220px-Bael_%28Aegle_marmelos%29_tree_at_Narendrapur_W_IMG_4116.jpg]
>>
>>
>>
>> [image:
>> http://upload.wikimedia.org/wikipedia/commons/thumb/7/7b/Bael15_Mounts_Asit.jpg/140px-Bael15_Mounts_Asit.jpg]
>>
>>
>>
>>
>>
>> bilva‑: - Aegle Marmelos , the wood-apple tree (commonly called Bel;
>>
>> its delicious fruit when unripe is used medicinally;
>>
>> its leaves are employed in the ceremonial worship of shiva शिव
>>
>> http://en.wikipedia.org/wiki/Bael
>>
>>
>>
>>
>>
>>
>>
>> अत्र_इमाम्_अवबोधाय विस्मय-उल्लास=कारिणीम् ।
>>
>> atra_imAm_avabodhAya vismaya-ullAsa=kAriNIm |
>>
>> अपूर्वाम् चैव संक्षेपाद्_राम रम्याम् कथाम् शृणु ॥१॥
>>
>> apUrvAm caiva saMkSepAd_rAma ramyAm kathAm zRNu ||6|45|01||
>>
>>
>> *here is something* *for Ur instruction*
>>
>> *which will cause amazement and delight*
>>
>> *and which U have never heard before, rAma, *
>>
>> *so*
>>
>> *pay attention to this delightful story*
>>
>> *.*
>> ~sv. ... an instructive parable ... ~vlm. ... pleasant story ...
>>
>>
>>
>> योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
>>
>> युगैर्_अप्य्_अ.जरद्-रूपम्_अस्ति बिल्व-फलम् महत् ॥२॥
>>
>> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>> yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
>>
>> .
>>
>> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>>
>> yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
>>
>> योजनानाम् सहस्राणि विपुलम् - Thousands of leagues in extent विमलम्
>> स्फुटम् - spotlessly clear युगैः_अपि_अ.जरत्-रूपम् - with an unwithering
>> form throughout the ages अस्ति बिल्व-फलम् महत् - there is a huge Bilva
>> fruit. -2-
>>
>> ~sv.2 There is a wood-apple fruit which is immeasurably large and which
>> does not decay nor perish though it has existed for countless aeons.
>>
>> ~vlm.2. There is a big and beautiful bilva or bel fruit, as large as the
>> distance of many myriads of miles, and as solid as not to ripen or rot in
>> the course of as many many ages.
>>
>>
>>
>> अविनाश-रस-आधारम् सुधा-मधुर-सारवत् । पुराणम्_अपि बाल-इन्दु-दलमार्दव-
>> सुन्दरम् ॥३॥
>>
>> avinAza-rasa-AdhAram sudhA-madhura-sAravat | purANam_api
>> bAla-indu-dalamArdava-sundaram ||03||
>>
>> .
>>
>>
>> *x + *
>>
>> purANam_api bAla-indu-dalamArdava-sundaram -
>>
>> *x. *
>>
>> svAdvIm rasa-camatkRtim *- x =*
>>
>> yasya_atizete na.u kaz.cid_api rAghava SaD-rasa: *- x. *
>> ~vlm.7. It is filled and fraught with all kinds of delicaces, that are
>> tasteful and delicious to the six organs of sense; and there is not one
>> even of the six kinds savoury articles, that is wanting in in this fruit.
>>
>> #svAdu
>>
>> #zi -> #atizi - *atizete - pr. md. sg. 3 – excels.
>>
>>
>>
>>
>>
>> न कदा.चन पाकेन पातम् तेन समेति यत् ।
>>
>> सदा_एव पक्वम्_अप्य्_अङ्ग जरसा यन्_न बाध्यते ॥८॥
>>
>> na kadA.cana pAkena pAtam tena sameti yat |
>>
>> sadA_eva pakvam_apy_aGga jarasA yan_na bAdhyate ||08||
>>
>>
>> sadaiva pakvam_apy_aGga jarasA yan_na bAdhyate - - *x* -8- -
>>
>> yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate - *x. *
>> ~vlm.11. This fruit is a solid mass of great bulk, and there is no body
>> that has seen its growth, change or fall. (It is ever ripe without ripening
>> or rotting at any time).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> समस्त-फल-सारस्य फलस्य_अस्य महाकृते: ।
>>
>> न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जन: ॥१२॥
>>
>> samasta-phala-sArasya phalasya_asya mahAkRte: | na majjA na_aSThi vitato
>> nirvikAro niraJjana: ||12||
>>
>>
>> phalasya_asya mahAkRte: *- x + *
>>
>> na majjA na_aSThi vitata: - *x = *
>>
>> nirvikAro niraJjana: - *x. *
>> ~vlm.12. This is the best and largest of all fruits, and having no pith
>> nor seed, is always sound and unsoiled.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> शिल-अन्तर्_इव नीरन्ध्र: स्पन्दमान-इन्दु-बिम्बवत् ।
>>
>> रसम् स्व.संविद्-आस्वाद्यम् स्पन्दमान इव_अमृतम् ॥१३॥
>>
>> zila-antar_iva nIrandhra: spandamAna-indu-bimbavat | rasam
>> sva.samvid-AsvAdyam spandamAna iva_amRtam ||13||
>>
>> .
>>
>>
>> spandamAna-indu-bimbavat *- x + *
>>
>> rasam sva.samvid-AsvAdyam - *x = *
>>
>> spandamAna iva_amRtam - *x. *
>> ~vlm.13. It is as dense as the inside of a stone in its fullness, and as
>> effluent of bliss as the disk of the moon, drizzling with its cooling
>> beams; it is full of flavour and distils its ambrosial draughts to the
>> conscious souls of men.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> कोश: सकल-सौख्यानाम् शीतल-आलोक-कारक: ।
>>
>> शैल.आभो_अमृत-पिण्ड-आभो मज्जा आत्म.फल-स्थिते: ॥१४॥
>>
>> koza: sakala-saukhyAnAm zItala-Aloka-kAraka: |
>>
>> zaila.Abho_amRta-piNDa-Abho majjA Atma.phala-sthite: ||14||
>>
>> koza: sakala-saukhyAnAm
>>
>>
>> zaila.Abha: *- x = *
>>
>> amRta-piNDa-Abha: majjA Atma.phala-sthite: *- x. *
>>
>> anyatva-phalatAm gatAm *- x =*
>>
>> a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA *– x. *
>> ~vlm.16. It is deposited with its wondrous power in that small bel fruit,
>> which represents the human as well as the divine soul, without losing its
>> properties of thinness and thickness and freshness for ever. (i. e. All the
>> divine powers—of evolution are lodged in the soul).
>>
>> without modification. Even within this fruit there is no diversity; it is
>>
>>
>> इयम्_अस्मि_इति कलनाद्_असद्_अप्य्_अन्यतामलम् ।
>>
>> भेद.आद्यसंभवद्_इदम् स्वयम्_उत्पद्य भावितम् ॥१७॥
>>
>> iyam_asmi_iti kalanAd_asad_apy_anyatAmalam | bheda.Adyasambhavad_idam
>> svayam_utpadya bhAvitam ||17||
>>
>> .
>>
>>
>> asad_apy_anyatAmalam *- x + *
>>
>> bheda.Adyasambhavad_idam - *x = *
>>
>> svayam_utpadya bhAvitam - *x. *
>> ~vlm.17. The thought that 'I am this', clothes the unreality with a gross
>> form (as the thought of a devil gives the unreal phantom a foul figure);
>> and though it is absurd to attribute differences to nullities, yet the mind
>> makes them of itself and then believes its fictitious creatures as real
>> ones.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> अहंकला-समुदय-समनन्तरम्_एव सा । वलित-आकाश-शब्द-अङ्ग-त्रैलोक्य-परमाणुभि:
>> ॥१८॥
>>
>> ahaMkalA-samudaya-samanantaram_eva sA |
>> valita-AkAza-zabda-aGga-trailokya-paramANubhi: ||18||
>>
>> .
>>
>>
>> valita-AkAza-zabda-aGga-trailokya-paramANubhi: - *x. *
>> ~vlm.18. The Divine ego contains in itself the essential parts of all
>> things set in their proper order, as the vacuity of the sky is filled with
>> the minute atoms, out of which the three worlds did burst forth with all
>> their varieties. (So the substance of the bel fruit, contains the seeds of
>> the future trees and all their several parts in it).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> इत्य्_अनुक्रमतो याता संविच्-छक्ति-स्वरूपताम् ।
>>
>> मज्जा प्राक्_संनिवेशम् स्वम् तम्_एव_आप्य समुज्झति ॥१९॥
>>
>> ity_anukramato yAtA samvic-chakti-svarUpatAm | majjA prAk_samnivezam svam
>> tam_eva_Apya samujjhati ||19||
>>
>> .
>>
>>
>> samvic-chakti-svarUpatAm *- x + *
>>
>> majjA prAk_samnivezam svam - *x = *
>>
>> tam_eva_Apya samujjhati - *x. *
>> ~vlm.19. In this manner there grew the power of consciousness in its
>> proper form, and yet the essence of the soul retains its former state
>> without exhausting itself. (It means that notwith standing the endless
>> evolutions of the Divine soul, its substance ever continues the same and is
>> never exhausted).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> संविच्-छक्त्या तया तत्र ततस्_तरल-रूपया । निज एव समे रूपे दृग्_इत्थम्
>> संप्रसरिता ॥२०॥
>>
>> samvic-chaktyA tayA tatra tatas_tarala-rUpayA | nija eva same rUpe
>> dRg_ittham samprasaritA ||20||
>>
>>
>> tatas_tarala-rUpayA *- x + *
>>
>> nija eva same rUpe - *x = *
>>
>> dRg_ittham samprasaritA - *x. *
>> ~vlm.20. The power of consciousness being thus stretched about (from its
>> concentration in itself), makes it perceive the fabric of the world and its
>> great bustle in its tranquil self. (It means how the subjective
>> consciousness is changed to the objective).
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>>
>>
>> इदम् व्योम महानन्दम्_इयम् कालमयी कला । इयम् नियतिर्_इत्य्_उक्ता क्रिया_
>> इयम् स्पन्द-रूपिणी ॥२१॥
>>
>> idam vyoma mahAnandam_iyam kAlamayI kalA | iyam niyatir_ity_uktA
>> kriyA_iyam spanda-rUpiNI ||21||
>>
>> .
>>
>>
>> mahAnandam *- x = *
>>
>> iyam kAlamayI kalA *- x = *
>>
>> iyam niyati: *- x =*
>>
>> ity_uktA kriyA *- x =*
>>
>> iyam spanda-rUpiNI *– x. *
>> ~vlm.21. It views the great vacuum on all sides, and counts the parts of
>> time as they pass away; it conceives a destiny which directs all things,
>> and comes to know what is action by its operation.
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>>
>>
>> अयम् संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रम: ।
>>
>> राग.द्वेष-स्थितिर्_अयम् हेय-उपादेय-धीर्_इयम् ॥२२॥
>>
>> ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: |
>> rAga.dveSa-sthitir_ayam heya-upAdeya-dhIr_iyam ||22||
>>
>> .
>>
>>
>> rAga.dveSa-sthitir_ayam - *x = *
>>
>> heya-upAdeya-dhIr_iyam - *x. *
>> अयं संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रमः - ...
>>
>>
>> राग.द्वेष-स्थितिर्_अयम् –
>>
>> *this condition of loving and hating, *हेय-उपादेय-धीर्_इयम् –
>>
>> *that proper and improper thinking,.... *
>> ~vlm.22. It finds the world streching as the wish of one, and the sides
>> of heaven extending as far as the desires of men; it comes to know the
>> feelings of love and hatred, and the objects of its liking and dislike.
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>> #tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः -m.- extension,
>> expansion; प्रान्त- विस्तार-भाजाम् MAl.1.27. • Area, breadth;
>> paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39. • Vast expanse;
>> madhye zyAma: stana iva bhuva: zeSa-vistAra-pANDU: मध्ये श्यामः स्तन इव
>> भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What
>> y3047.033
>>
>>
>>
>> इयम् त्वत्ता त्व्_इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
>>
>> ब्रह्माण्ड-ओघो_अयम्_ऊर्ध्व.स्थ: स्वयम्.अङ्ग-ऊर्ध्वम्_अप्य्_अध: ॥२३॥
>>
>> iyam tvattA tv_iyam mattA tattA_iyam samsthitA svayam |
>>
>> brahmANDa-ogho_ayam_Urdhva.stha: svayam.aGga-Urdhvam_apy_adha: ||23||
>>
>> iyam tvat.tA tu_iyam mattA - -
>>
>> tattA_iyam samsthitA svayam - -
>>
>>
>> brahmANDa-ogha:_ayam_Urdhva.stha:
>>
>> *this flood of Cosmic.Eggs standing above *
>> svayam.aGga-Urdhvam_apy_adha: - - x -23-#
>>
>> ~vlm.23. It understands its egoism and non-egoism or tuism, or the
>> subjective and objective and views itself in an objective light, by
>> forgetting its subjectivity. It views the worlds above and being its itself
>> as high as any one of them, finds itself far below them, (The human soul
>> though as elvated as the stars of heaven, becomes as low as a sublunary
>> being by its baseness).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> अयम् पुर: पार्श्वतो_अयम् पश्चाद्_आराद्_दवीयसी ।
>>
>> इदम् भूतम् वर्तमानम् भविष्यत्_त्व्_इदम्_इत्य्_अपि ॥२४॥
>>
>> ayam pura: pArzvato_ayam pazcAd_ArAd_davIyasI | idam bhUtam vartamAnam
>> bhaviSyat_tv_idam_ity_api ||24||
>>
>> .
>>
>>
>> pArzvato_ayam - *x = *
>>
>> pazcAd_ArAd_davIyasI *- x + *
>>
>> idam bhUtam vartamAnam - *x = *
>>
>> bhaviSyat_tv_idam_ity_api - *x. *
>>
>> hare: - x +
>>
>> hRd-abja-karNikA ca_iyam - *Heart.lotus-pod* =
>> loka-padmAkSamAlikA - x.
>>
>> ~vlm.26. Our consciousness is seated in the pericarp of the lotus of our
>> hearts, with the knowledge of our endless desires budding about it, and
>> viewing the countless worlds turning round like a rosary of lotus seeds.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयम् कीर्ण-महारुद्र-गण-आपूरित-कोटरा ।
>>
>> दीर्घ-अभ्र-सरणिर्_भ्रान्ति-ध्वंसनेभ्य: प्रभाविनी ॥२७॥
>>
>> iyam kIrNa-mahArudra-gaNa-ApUrita-koTarA |
>> dIrgha-abhra-saraNir_bhrAnti-dhvaMsanebhya: prabhAvinI ||27||
>>
>> .
>>
>> iyam
>>
>> kIrNa-mahArudra-gaNa-ApUrita-koTarA –
>>
>> dIrgha-abhra-saraNi: - x =
>>
>> bhrAnti-dhvaMsanebhya: prabhAvinI – x.
>>
>> ~vlm.27. Its hollow cell like the firmaments is filled with the great
>> Rudras, who rove about in the distant paths of the midway sky, like comets
>> failing from above with their flaming tails. (The vedas discribe the Rudras
>> as blue necked &c. (nilagriváh). These worshipful gods of the vedas are
>> found to be no other than wondrous phenomena of the vacuity which
>> aredeified in the Elementary religion of the ancients).
>>
>>
>>
>> इयम् मेरु: ककुभ्यत्र जगत्-पङ्कज-कर्णिका ।
>>
>> स्फुरद्-इन्दु-मधु-उल्लास-लम्पट-अमर-षट्पदम् ॥२८॥
>>
>>
>> jagat-paGkaja-karNikA *- *
>>
>> *mudborn.lotus-pod* *= *
>>
>> sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam -
>>
>> *x *sphurad-*moon*-madhu-ullAsa-lampaTa-amara-*sixfooted.Bee. *
>>
>> .
>>
>> iyam meru: kakubh
>>
>> yatra jagat-paGkaja-karNikA *- x + *
>>
>> sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam - *x. *
>> ~vlm.28. It has the great mount of Meru situated in its midst, like the
>> bright pericarp amidst the cell of the lotus flower. The moon capt summit
>> of this mount is frequented by the immortals, who wander about it like
>> wanton bees in quest of the ambrosial honey distilled by the moon beams on
>> high. (The gloss places the Meru in the northern region of the distant
>> pole, while the Puranas place it in the midst of the earth). It was the
>> resort of the gods as also the early cradle of the prestine Aryans, who are
>> represented as gods).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयम्_उद्दाम-सौगन्ध्य-स्वर्ग-श्री-पुष्प-मञ्जरी ।
>>
>> जगज्-जरठ-वृक्षस्य रजो-नरक-मूलिन: ॥२९॥
>>
>> iyam_uddAma-saugandhya-svarga-zrI-puSpa-maJjarI | jagaj-jaraTha-vRkSasya
>> rajo-naraka-mUlina: ||29||
>>
>> .
>>
>> iyam
>>
>>
>> *x =*
>>
>> jagaj-jaraTha-vRkSasya *- x =*
>>
>> rajo-naraka-mUlina: *- x. *
>> ~vlm.29. Here is the tree of the garden of Paradise with its clusters of
>> beautiful flowers, diffusing their fragrance all around; and there is the
>> deadly tree of the old world, scattering its pernicious farina for culling
>> us to death and hell. (The gloss
>>
>> explains rajas or flower dust as our worldly acts, which lead us to the
>> hell torments of repeated transmigrations).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>>
>>
>> इयम् च तार-किंजल्का ब्रह्म-अर्णव-जट-स्थिता । अपारापार-पर्यन्ता व्योम-लीला
>> -सरोजिनी ॥३०॥
>>
>> iyam ca tAra-kimjalkA brahma-arNava-jaTa-sthitA | apArApAra-paryantA
>> vyoma-lIlA-sarojinI ||30||
>>
>> .
>>
>>
>> brahma-arNava-jaTa-sthitA *- x =*
>>
>> apArApAra-paryantA - *x = *
>>
>> vyoma-lIlA-sarojinI *– x. *
>> ~vlm.30. Here the stars are shining, like the bright filaments of flowery
>> arbors, growing on the banks of the wide ocean of Brahma; and there is the
>> pleasant lake of the milky path, in the boundless space of vacuity.
>>
>>
>>
>> इयम् क्रिया-परिग्राहा तरङ्ग-तरल-अवली । सर्ग-आवर्त-विधानस्थ-भूरि-भूत-
>> परम्परा ॥३१॥
>>
>> iyam kriyA-parigrAhA taraGga-tarala-avalI |
>> sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA ||31||
>>
>> .
>>
>>
>> taraGga-tarala-avalI *- x + *
>>
>> sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA - *x. *
>> ~vlm.31. Here roll the uncontrolled waves of the cerimonial acts, fraught
>> with frightful sharks in their midst, and there are the dreadful whirlpools
>> of worldly acts, that whirl mankind in endless births for ever more.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयत्तया प्रसरिणी क्षण-कल्प.आदि-पल्लवा । तेज:केसरिणी काल-नलिनी व्योम-
>> पङ्कजा ॥३२॥
>>
>> iyattayA prasariNI kSaNa-kalpa.Adi-pallavA | teja:kesariNI kAla-nalinI
>> vyoma-paGkajA ||32||
>>
>> .
>>
>>
>> kSaNa-kalpa.Adi-pallavA *- x + *
>>
>> teja:kesariNI - *x = *
>>
>> kAla-nalinI - *x = *
>>
>> vyoma-paGkajA - *x. *
>> ~vlm.32. Here runs the lake of time in its meandering coarse for ever,
>> with the broad expance of heaven for its blooming blossom; and having the
>> moments and ages for its leaves and petals, and the luminaries of sun, moon
>> and stars for its bright pistils and filaments.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इमा भाव-विकार-आढ्या जरामृति-विषूचिका: ।
>>
>> विद्या.अविद्या-विलास-आढ्या इमा: शास्त्र-अर्थ-दृष्टय: ॥३३॥
>>
>> imA bhAva-vikAra-ADhyA jarAmRti-viSUcikA: | vidyA.avidyA-vilAsa-ADhyA
>> imA: zAstra-artha-dRSTaya: ||33||
>>
>> .
>>
>>
>> jarAmRti-viSUcikA: *- x + *
>>
>> vidyA.avidyA-vilAsa-ADhyA: - *x = *
>>
>> imA: zAstra-artha-dRSTaya: - *x. *
>> ~vlm.33. Here it sees the bodies of living beings fraught with health and
>> disease, and teeming with old age, decay and the torments of death; and
>> there it beholds the jarring expositions of the sástras, some delighting in
>> their knowledge of spiritual Vidya, and others rambling in the gloom of
>> Ignorance-Avidya; (which leads them from error to error).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>>
>>
>> इति सा तस्य बिल्वस्य निज-मज्जा-चमकृति: । संकल्प-संनिवेश्Aन्तर् एवैव कृत-
>> संस्थिति: ॥३४॥
>>
>> iti sA tasya bilvasya nija-majjA-camakRti: | saMkalpa-samnivezAntar
>> evaiva kRta-samsthiti: ||34||
>>
>> .
>>
>> iti sA tasya bilvasya –
>>
>>
>> nija-majjA-camakRti: –
>>
>> *the innately contained Wonder — *
>>
>> saMkalpa-samniveza-antar –
>>
>> *depending-on the saMkalpa.Concept — *
>> eva eva kRta-samsthiti: – as so and so is made-established —
>>
>> ~vlm.34. In this manner doth our inner consciousness, represent the
>> wonders contained in the pulp of the bilva fruit; which is full of the
>> unsubstantial substance of our desires and wishes, and the pithless marrow
>> of our false imagination.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>> And so that Bilva tree —
>>
>> becomes this innately contained Wonder —
>>
>> according-with the saMkalpa.Concept —
>>
>> as so and so is made-established —
>>
>>
>>
>> शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
>>
>> कर्तृत्वम्_अप्य्_अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥३५॥
>>
>> zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
>> kartRtvam_apy_akartRtvam kRtvA_akRtvA_iva samsthitA ||35||
>>
>> .
>>
>>
>> kartRtvam api a-kartRtvam kRtvA_a-kRtvA_iva samsthitA *- x. *
>>
>> zAntA – peaceful *- x =*
>>
>> svasthA – self-abiding *- x =*
>>
>> nirAbAdh-A – undisturbed *- x =*
>>
>> saumyA – cool *- x =*
>>
>> bhAvanayA ujjhitA – *free from thoughts/feelings *=
>>
>> kartRtvam apy a-kartRtvam – *doership though not doership *=
>>
>> kRtvA akRtvA iva – *done as.if not done *=
>>
>> samsthitA – *established. *
>> ~vlm.35. It sees many that are tranquil, calm, cool and dispassionate,
>> and who are free from their restraints and desires; they are heedless of
>> both their activity and inactivity, and donot care for works whether done
>> or left undone by them.
>>
>>
>>
>> एषा_अकिका_एव विविधा_इव विभाव्यमाना
>>
>> eSA_akikA_eva vividhA_iva vibhAvyamAnA
>>
>> न_ऐक.आत्मिका न विविधा ननु सैव सैव ।
>>
>> na_aika.AtmikA na vividhA nanu saiva saiva |
>>
>> सत्यास्थिता सकल-शान्ति-सम-एक.रूपा
>>
>> satyAsthitA sakala-zAnti-sama-eka.rUpA
>>
>> सर्व.आत्मिक-अतिमहती चिति-रूप-शक्ति: ॥३६॥
>>
>> sarva.Atmika-atimahatI citi-rUpa-zakti: ||36||
>>
>> .
>>
>> eSA ekikA eva vividhA iva –
>>
>>
>> vibhAvyamAnA –
>>
>> *becoming distinguished — *
>>
>> na eka-AtmikA –
>>
>> *not one-self-ish — alone — *
>>
>> na vividhA – *not various* —
>>
>> nanu sA eva saiva – *but just-so just-so* —
>>
>> satyA AsthitA – *settled Suchness* —
>>
>> sakala-zAnti-samA – *all-peace-equal* —
>>
>> ekarUpA – *one-form — *
>>
>> sarvAtmikA – *all-self-ish *—
>>
>> atimahatI – *super-great —*
>>
>> citi-rUpa-zakti-: – power of the *chiti.Affectivity* of form —
>> ~vlm.36. Thus this single consciousness presents her various aspects,
>> though she is neither alone nor many of herself, except that she is what
>> she is. She has in reality but one form of peaceful tranquility; though she
>> is possest of the vast capacity of conceiving in herself all the manifold
>> forms of things at liberty.
>>
>> ~sv.36Though it is one, it is conceived of as diverse beings; it is
>> neither one nor many. It is not even it! It is established in reality. It
>> is of the nature of supreme, all-inclusive peace. It is the one
>> immeasurably great cosmic being or self. It is (cosmic) energy of the
>> nature of (cosmic) consciousness.
>>
>>
>>
>>
>>
>>
>> •
>>
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6045 2.sp7 The Woodapple Tree .z36
>>
>>
>> https://www.dropbox.com/s/bqp32boer6cl6pf/fm6045%202.sp7%20The%20Woodapple%20Tree%20.z36.docx?dl=0
>>
>>
>>
>>
>>
>> work in progress .v16
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> [image:
>> http://upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Bael_%28Aegle_marmelos%29_tree_at_Narendrapur_W_IMG_4116.jpg/220px-Bael_%28Aegle_marmelos%29_tree_at_Narendrapur_W_IMG_4116.jpg]
>>
>>
>>
>> [image:
>> http://upload.wikimedia.org/wikipedia/commons/thumb/7/7b/Bael15_Mounts_Asit.jpg/140px-Bael15_Mounts_Asit.jpg]
>>
>>
>>
>>
>>
>> bilva‑: - Aegle Marmelos , the wood-apple tree (commonly called Bel;
>>
>> its delicious fruit when unripe is used medicinally;
>>
>> its leaves are employed in the ceremonial worship of shiva शिव
>>
>> http://en.wikipedia.org/wiki/Bael
>>
>>
>>
>>
>>
>>
>>
>> अत्र_इमाम्_अवबोधाय विस्मय-उल्लास=कारिणीम् ।
>>
>> atra_imAm_avabodhAya vismaya-ullAsa=kAriNIm |
>>
>> अपूर्वाम् चैव संक्षेपाद्_राम रम्याम् कथाम् शृणु ॥१॥
>>
>> apUrvAm caiva saMkSepAd_rAma ramyAm kathAm zRNu ||6|45|01||
>>
>>
>> *here is something* *for Ur instruction*
>>
>> *which will cause amazement and delight*
>>
>> *and which U have never heard before, rAma, *
>>
>> *so*
>>
>> *pay attention to this delightful story*
>>
>> *.*
>> ~sv. ... an instructive parable ... ~vlm. ... pleasant story ...
>>
>>
>>
>> योजनानाम् सहस्राणि विपुलम् विमलम् स्फुटम् ।
>>
>> युगैर्_अप्य्_अ.जरद्-रूपम्_अस्ति बिल्व-फलम् महत् ॥२॥
>>
>> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>> yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
>>
>> .
>>
>> yojanAnAm sahasrANi vipulam vimalam sphuTam |
>>
>> yugair_apy_a.jarad-rUpam_asti bilva-phalam mahat ||02||
>>
>> योजनानाम् सहस्राणि विपुलम् - Thousands of leagues in extent विमलम्
>> स्फुटम् - spotlessly clear युगैः_अपि_अ.जरत्-रूपम् - with an unwithering
>> form throughout the ages अस्ति बिल्व-फलम् महत् - there is a huge Bilva
>> fruit. -2-
>>
>> ~sv.2 There is a wood-apple fruit which is immeasurably large and which
>> does not decay nor perish though it has existed for countless aeons.
>>
>> ~vlm.2. There is a big and beautiful bilva or bel fruit, as large as the
>> distance of many myriads of miles, and as solid as not to ripen or rot in
>> the course of as many many ages.
>>
>>
>>
>> अविनाश-रस-आधारम् सुधा-मधुर-सारवत् । पुराणम्_अपि बाल-इन्दु-दलमार्दव-
>> सुन्दरम् ॥३॥
>>
>> avinAza-rasa-AdhAram sudhA-madhura-sAravat | purANam_api
>> bAla-indu-dalamArdava-sundaram ||03||
>>
>> .
>>
>>
>> *x + *
>>
>> purANam_api bAla-indu-dalamArdava-sundaram -
>>
>> *x. *
>>
>> svAdvIm rasa-camatkRtim *- x =*
>>
>> yasya_atizete na.u kaz.cid_api rAghava SaD-rasa: *- x. *
>> ~vlm.7. It is filled and fraught with all kinds of delicaces, that are
>> tasteful and delicious to the six organs of sense; and there is not one
>> even of the six kinds savoury articles, that is wanting in in this fruit.
>>
>> #svAdu
>>
>> #zi -> #atizi - *atizete - pr. md. sg. 3 – excels.
>>
>>
>>
>>
>>
>> न कदा.चन पाकेन पातम् तेन समेति यत् ।
>>
>> सदा_एव पक्वम्_अप्य्_अङ्ग जरसा यन्_न बाध्यते ॥८॥
>>
>> na kadA.cana pAkena pAtam tena sameti yat |
>>
>> sadA_eva pakvam_apy_aGga jarasA yan_na bAdhyate ||08||
>>
>>
>> sadaiva pakvam_apy_aGga jarasA yan_na bAdhyate - - *x* -8- -
>>
>> yasya_utpatti-vikAra.Adi-pariNAmo na dRzyate - *x. *
>> ~vlm.11. This fruit is a solid mass of great bulk, and there is no body
>> that has seen its growth, change or fall. (It is ever ripe without ripening
>> or rotting at any time).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> समस्त-फल-सारस्य फलस्य_अस्य महाकृते: ।
>>
>> न मज्जा न_अष्ठि विततो निर्विकारो निरञ्जन: ॥१२॥
>>
>> samasta-phala-sArasya phalasya_asya mahAkRte: | na majjA na_aSThi vitato
>> nirvikAro niraJjana: ||12||
>>
>>
>> phalasya_asya mahAkRte: *- x + *
>>
>> na majjA na_aSThi vitata: - *x = *
>>
>> nirvikAro niraJjana: - *x. *
>> ~vlm.12. This is the best and largest of all fruits, and having no pith
>> nor seed, is always sound and unsoiled.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> शिल-अन्तर्_इव नीरन्ध्र: स्पन्दमान-इन्दु-बिम्बवत् ।
>>
>> रसम् स्व.संविद्-आस्वाद्यम् स्पन्दमान इव_अमृतम् ॥१३॥
>>
>> zila-antar_iva nIrandhra: spandamAna-indu-bimbavat | rasam
>> sva.samvid-AsvAdyam spandamAna iva_amRtam ||13||
>>
>> .
>>
>>
>> spandamAna-indu-bimbavat *- x + *
>>
>> rasam sva.samvid-AsvAdyam - *x = *
>>
>> spandamAna iva_amRtam - *x. *
>> ~vlm.13. It is as dense as the inside of a stone in its fullness, and as
>> effluent of bliss as the disk of the moon, drizzling with its cooling
>> beams; it is full of flavour and distils its ambrosial draughts to the
>> conscious souls of men.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> कोश: सकल-सौख्यानाम् शीतल-आलोक-कारक: ।
>>
>> शैल.आभो_अमृत-पिण्ड-आभो मज्जा आत्म.फल-स्थिते: ॥१४॥
>>
>> koza: sakala-saukhyAnAm zItala-Aloka-kAraka: |
>>
>> zaila.Abho_amRta-piNDa-Abho majjA Atma.phala-sthite: ||14||
>>
>> koza: sakala-saukhyAnAm
>>
>>
>> zaila.Abha: *- x = *
>>
>> amRta-piNDa-Abha: majjA Atma.phala-sthite: *- x. *
>>
>> anyatva-phalatAm gatAm *- x =*
>>
>> a-tyajantyA tayA tanvyA sthUlayA_apy_ati.bAlayA *– x. *
>> ~vlm.16. It is deposited with its wondrous power in that small bel fruit,
>> which represents the human as well as the divine soul, without losing its
>> properties of thinness and thickness and freshness for ever. (i. e. All the
>> divine powers—of evolution are lodged in the soul).
>>
>> without modification. Even within this fruit there is no diversity; it is
>>
>>
>> इयम्_अस्मि_इति कलनाद्_असद्_अप्य्_अन्यतामलम् ।
>>
>> भेद.आद्यसंभवद्_इदम् स्वयम्_उत्पद्य भावितम् ॥१७॥
>>
>> iyam_asmi_iti kalanAd_asad_apy_anyatAmalam | bheda.Adyasambhavad_idam
>> svayam_utpadya bhAvitam ||17||
>>
>> .
>>
>>
>> asad_apy_anyatAmalam *- x + *
>>
>> bheda.Adyasambhavad_idam - *x = *
>>
>> svayam_utpadya bhAvitam - *x. *
>> ~vlm.17. The thought that 'I am this', clothes the unreality with a gross
>> form (as the thought of a devil gives the unreal phantom a foul figure);
>> and though it is absurd to attribute differences to nullities, yet the mind
>> makes them of itself and then believes its fictitious creatures as real
>> ones.
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> अहंकला-समुदय-समनन्तरम्_एव सा । वलित-आकाश-शब्द-अङ्ग-त्रैलोक्य-परमाणुभि:
>> ॥१८॥
>>
>> ahaMkalA-samudaya-samanantaram_eva sA |
>> valita-AkAza-zabda-aGga-trailokya-paramANubhi: ||18||
>>
>> .
>>
>>
>> valita-AkAza-zabda-aGga-trailokya-paramANubhi: - *x. *
>> ~vlm.18. The Divine ego contains in itself the essential parts of all
>> things set in their proper order, as the vacuity of the sky is filled with
>> the minute atoms, out of which the three worlds did burst forth with all
>> their varieties. (So the substance of the bel fruit, contains the seeds of
>> the future trees and all their several parts in it).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> इत्य्_अनुक्रमतो याता संविच्-छक्ति-स्वरूपताम् ।
>>
>> मज्जा प्राक्_संनिवेशम् स्वम् तम्_एव_आप्य समुज्झति ॥१९॥
>>
>> ity_anukramato yAtA samvic-chakti-svarUpatAm | majjA prAk_samnivezam svam
>> tam_eva_Apya samujjhati ||19||
>>
>> .
>>
>>
>> samvic-chakti-svarUpatAm *- x + *
>>
>> majjA prAk_samnivezam svam - *x = *
>>
>> tam_eva_Apya samujjhati - *x. *
>> ~vlm.19. In this manner there grew the power of consciousness in its
>> proper form, and yet the essence of the soul retains its former state
>> without exhausting itself. (It means that notwith standing the endless
>> evolutions of the Divine soul, its substance ever continues the same and is
>> never exhausted).
>>
>> ~sv.5-19 Even when it is fully ripe, it does not fall from its place. It
>> is for ever fully ripe but it does not become overripe. Even the creator
>> Brahma, Visnu, Rudra and the other gods do not know the origin of this
>> wood-apple fruit. No one has seen the seed nor the tree on which this fruit
>> grows. The only thing that can be said about it is that this fruit exists,
>> without beginning, without middle and without end, without change and
>> without modification. Even within this fruit there is no diversity; it is
>> completely full without emptiness. It is the fountain-source of all joys
>> and delights, from the delight of an ordinary man to that of the highest of
>> divinities. Thus, this fruit is none other than the manifestation of the
>> energy of infinite consciousness.
>>
>>
>>
>> संविच्-छक्त्या तया तत्र ततस्_तरल-रूपया । निज एव समे रूपे दृग्_इत्थम्
>> संप्रसरिता ॥२०॥
>>
>> samvic-chaktyA tayA tatra tatas_tarala-rUpayA | nija eva same rUpe
>> dRg_ittham samprasaritA ||20||
>>
>>
>> tatas_tarala-rUpayA *- x + *
>>
>> nija eva same rUpe - *x = *
>>
>> dRg_ittham samprasaritA - *x. *
>> ~vlm.20. The power of consciousness being thus stretched about (from its
>> concentration in itself), makes it perceive the fabric of the world and its
>> great bustle in its tranquil self. (It means how the subjective
>> consciousness is changed to the objective).
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>>
>>
>> इदम् व्योम महानन्दम्_इयम् कालमयी कला । इयम् नियतिर्_इत्य्_उक्ता क्रिया_
>> इयम् स्पन्द-रूपिणी ॥२१॥
>>
>> idam vyoma mahAnandam_iyam kAlamayI kalA | iyam niyatir_ity_uktA
>> kriyA_iyam spanda-rUpiNI ||21||
>>
>> .
>>
>>
>> mahAnandam *- x = *
>>
>> iyam kAlamayI kalA *- x = *
>>
>> iyam niyati: *- x =*
>>
>> ity_uktA kriyA *- x =*
>>
>> iyam spanda-rUpiNI *– x. *
>> ~vlm.21. It views the great vacuum on all sides, and counts the parts of
>> time as they pass away; it conceives a destiny which directs all things,
>> and comes to know what is action by its operation.
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>>
>>
>> अयम् संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रम: ।
>>
>> राग.द्वेष-स्थितिर्_अयम् हेय-उपादेय-धीर्_इयम् ॥२२॥
>>
>> ayam saMkalpa-vistAra=svayam-AzA==antara-bhrama: |
>> rAga.dveSa-sthitir_ayam heya-upAdeya-dhIr_iyam ||22||
>>
>> .
>>
>>
>> rAga.dveSa-sthitir_ayam - *x = *
>>
>> heya-upAdeya-dhIr_iyam - *x. *
>> अयं संकल्प-विस्तार=स्वयम्-आशा==अन्तर-भ्रमः - ...
>>
>>
>> राग.द्वेष-स्थितिर्_अयम् –
>>
>> *this condition of loving and hating, *हेय-उपादेय-धीर्_इयम् –
>>
>> *that proper and improper thinking,.... *
>> ~vlm.22. It finds the world streching as the wish of one, and the sides
>> of heaven extending as far as the desires of men; it comes to know the
>> feelings of love and hatred, and the objects of its liking and dislike.
>>
>> ~sv.20-22 This energy of the infinite consciousness, without even for a
>> moment abandoning its own true nature, has manifested this creation, as it
>> were, by merely willing it in its own intelligence.
>>
>> #tR —>#vistR – to spread, BESTRew • —>#vistAra विस्तारः -m.- extension,
>> expansion; प्रान्त- विस्तार-भाजाम् MAl.1.27. • Area, breadth;
>> paJca-yojana-vistAram पञ्च-योजन-विस्तारम् Mb.14.58.39. • Vast expanse;
>> madhye zyAma: stana iva bhuva: zeSa-vistAra-pANDU: मध्ये श्यामः स्तन इव
>> भुवः शेषविस्तारपाण्डुः Me.18. • Details, full particulars [What
>> y3047.033
>>
>>
>>
>> इयम् त्वत्ता त्व्_इयम् मत्ता तत्ता_इयम् संस्थिता स्वयम् ।
>>
>> ब्रह्माण्ड-ओघो_अयम्_ऊर्ध्व.स्थ: स्वयम्.अङ्ग-ऊर्ध्वम्_अप्य्_अध: ॥२३॥
>>
>> iyam tvattA tv_iyam mattA tattA_iyam samsthitA svayam |
>>
>> brahmANDa-ogho_ayam_Urdhva.stha: svayam.aGga-Urdhvam_apy_adha: ||23||
>>
>> iyam tvat.tA tu_iyam mattA - -
>>
>> tattA_iyam samsthitA svayam - -
>>
>>
>> brahmANDa-ogha:_ayam_Urdhva.stha:
>>
>> *this flood of Cosmic.Eggs standing above *
>> svayam.aGga-Urdhvam_apy_adha: - - x -23-#
>>
>> ~vlm.23. It understands its egoism and non-egoism or tuism, or the
>> subjective and objective and views itself in an objective light, by
>> forgetting its subjectivity. It views the worlds above and being its itself
>> as high as any one of them, finds itself far below them, (The human soul
>> though as elvated as the stars of heaven, becomes as low as a sublunary
>> being by its baseness).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> अयम् पुर: पार्श्वतो_अयम् पश्चाद्_आराद्_दवीयसी ।
>>
>> इदम् भूतम् वर्तमानम् भविष्यत्_त्व्_इदम्_इत्य्_अपि ॥२४॥
>>
>> ayam pura: pArzvato_ayam pazcAd_ArAd_davIyasI | idam bhUtam vartamAnam
>> bhaviSyat_tv_idam_ity_api ||24||
>>
>> .
>>
>>
>> pArzvato_ayam - *x = *
>>
>> pazcAd_ArAd_davIyasI *- x + *
>>
>> idam bhUtam vartamAnam - *x = *
>>
>> bhaviSyat_tv_idam_ity_api - *x. *
>>
>> hare: - x +
>>
>> hRd-abja-karNikA ca_iyam - *Heart.lotus-pod* =
>> loka-padmAkSamAlikA - x.
>>
>> ~vlm.26. Our consciousness is seated in the pericarp of the lotus of our
>> hearts, with the knowledge of our endless desires budding about it, and
>> viewing the countless worlds turning round like a rosary of lotus seeds.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयम् कीर्ण-महारुद्र-गण-आपूरित-कोटरा ।
>>
>> दीर्घ-अभ्र-सरणिर्_भ्रान्ति-ध्वंसनेभ्य: प्रभाविनी ॥२७॥
>>
>> iyam kIrNa-mahArudra-gaNa-ApUrita-koTarA |
>> dIrgha-abhra-saraNir_bhrAnti-dhvaMsanebhya: prabhAvinI ||27||
>>
>> .
>>
>> iyam
>>
>> kIrNa-mahArudra-gaNa-ApUrita-koTarA –
>>
>> dIrgha-abhra-saraNi: - x =
>>
>> bhrAnti-dhvaMsanebhya: prabhAvinI – x.
>>
>> ~vlm.27. Its hollow cell like the firmaments is filled with the great
>> Rudras, who rove about in the distant paths of the midway sky, like comets
>> failing from above with their flaming tails. (The vedas discribe the Rudras
>> as blue necked &c. (nilagriváh). These worshipful gods of the vedas are
>> found to be no other than wondrous phenomena of the vacuity which
>> aredeified in the Elementary religion of the ancients).
>>
>>
>>
>> इयम् मेरु: ककुभ्यत्र जगत्-पङ्कज-कर्णिका ।
>>
>> स्फुरद्-इन्दु-मधु-उल्लास-लम्पट-अमर-षट्पदम् ॥२८॥
>>
>>
>> jagat-paGkaja-karNikA *- *
>>
>> *mudborn.lotus-pod* *= *
>>
>> sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam -
>>
>> *x *sphurad-*moon*-madhu-ullAsa-lampaTa-amara-*sixfooted.Bee. *
>>
>> .
>>
>> iyam meru: kakubh
>>
>> yatra jagat-paGkaja-karNikA *- x + *
>>
>> sphurad-indu-madhu-ullAsa-lampaTa-amara-SaTpadam - *x. *
>> ~vlm.28. It has the great mount of Meru situated in its midst, like the
>> bright pericarp amidst the cell of the lotus flower. The moon capt summit
>> of this mount is frequented by the immortals, who wander about it like
>> wanton bees in quest of the ambrosial honey distilled by the moon beams on
>> high. (The gloss places the Meru in the northern region of the distant
>> pole, while the Puranas place it in the midst of the earth). It was the
>> resort of the gods as also the early cradle of the prestine Aryans, who are
>> represented as gods).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयम्_उद्दाम-सौगन्ध्य-स्वर्ग-श्री-पुष्प-मञ्जरी ।
>>
>> जगज्-जरठ-वृक्षस्य रजो-नरक-मूलिन: ॥२९॥
>>
>> iyam_uddAma-saugandhya-svarga-zrI-puSpa-maJjarI | jagaj-jaraTha-vRkSasya
>> rajo-naraka-mUlina: ||29||
>>
>> .
>>
>> iyam
>>
>>
>> *x =*
>>
>> jagaj-jaraTha-vRkSasya *- x =*
>>
>> rajo-naraka-mUlina: *- x. *
>> ~vlm.29. Here is the tree of the garden of Paradise with its clusters of
>> beautiful flowers, diffusing their fragrance all around; and there is the
>> deadly tree of the old world, scattering its pernicious farina for culling
>> us to death and hell. (The gloss
>>
>> explains rajas or flower dust as our worldly acts, which lead us to the
>> hell torments of repeated transmigrations).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>>
>>
>> इयम् च तार-किंजल्का ब्रह्म-अर्णव-जट-स्थिता । अपारापार-पर्यन्ता व्योम-लीला
>> -सरोजिनी ॥३०॥
>>
>> iyam ca tAra-kimjalkA brahma-arNava-jaTa-sthitA | apArApAra-paryantA
>> vyoma-lIlA-sarojinI ||30||
>>
>> .
>>
>>
>> brahma-arNava-jaTa-sthitA *- x =*
>>
>> apArApAra-paryantA - *x = *
>>
>> vyoma-lIlA-sarojinI *– x. *
>> ~vlm.30. Here the stars are shining, like the bright filaments of flowery
>> arbors, growing on the banks of the wide ocean of Brahma; and there is the
>> pleasant lake of the milky path, in the boundless space of vacuity.
>>
>>
>>
>> इयम् क्रिया-परिग्राहा तरङ्ग-तरल-अवली । सर्ग-आवर्त-विधानस्थ-भूरि-भूत-
>> परम्परा ॥३१॥
>>
>> iyam kriyA-parigrAhA taraGga-tarala-avalI |
>> sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA ||31||
>>
>> .
>>
>>
>> taraGga-tarala-avalI *- x + *
>>
>> sarga-Avarta-vidhAnastha-bhUri-bhUta-paramparA - *x. *
>> ~vlm.31. Here roll the uncontrolled waves of the cerimonial acts, fraught
>> with frightful sharks in their midst, and there are the dreadful whirlpools
>> of worldly acts, that whirl mankind in endless births for ever more.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इयत्तया प्रसरिणी क्षण-कल्प.आदि-पल्लवा । तेज:केसरिणी काल-नलिनी व्योम-
>> पङ्कजा ॥३२॥
>>
>> iyattayA prasariNI kSaNa-kalpa.Adi-pallavA | teja:kesariNI kAla-nalinI
>> vyoma-paGkajA ||32||
>>
>> .
>>
>>
>> kSaNa-kalpa.Adi-pallavA *- x + *
>>
>> teja:kesariNI - *x = *
>>
>> kAla-nalinI - *x = *
>>
>> vyoma-paGkajA - *x. *
>> ~vlm.32. Here runs the lake of time in its meandering coarse for ever,
>> with the broad expance of heaven for its blooming blossom; and having the
>> moments and ages for its leaves and petals, and the luminaries of sun, moon
>> and stars for its bright pistils and filaments.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>> इमा भाव-विकार-आढ्या जरामृति-विषूचिका: ।
>>
>> विद्या.अविद्या-विलास-आढ्या इमा: शास्त्र-अर्थ-दृष्टय: ॥३३॥
>>
>> imA bhAva-vikAra-ADhyA jarAmRti-viSUcikA: | vidyA.avidyA-vilAsa-ADhyA
>> imA: zAstra-artha-dRSTaya: ||33||
>>
>> .
>>
>>
>> jarAmRti-viSUcikA: *- x + *
>>
>> vidyA.avidyA-vilAsa-ADhyA: - *x = *
>>
>> imA: zAstra-artha-dRSTaya: - *x. *
>> ~vlm.33. Here it sees the bodies of living beings fraught with health and
>> disease, and teeming with old age, decay and the torments of death; and
>> there it beholds the jarring expositions of the sástras, some delighting in
>> their knowledge of spiritual Vidya, and others rambling in the gloom of
>> Ignorance-Avidya; (which leads them from error to error).
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>>
>>
>>
>>
>> इति सा तस्य बिल्वस्य निज-मज्जा-चमकृति: । संकल्प-संनिवेश्Aन्तर् एवैव कृत-
>> संस्थिति: ॥३४॥
>>
>> iti sA tasya bilvasya nija-majjA-camakRti: | saMkalpa-samnivezAntar
>> evaiva kRta-samsthiti: ||34||
>>
>> .
>>
>> iti sA tasya bilvasya –
>>
>>
>> nija-majjA-camakRti: –
>>
>> *the innately contained Wonder — *
>>
>> saMkalpa-samniveza-antar –
>>
>> *depending-on the saMkalpa.Concept — *
>> eva eva kRta-samsthiti: – as so and so is made-established —
>>
>> ~vlm.34. In this manner doth our inner consciousness, represent the
>> wonders contained in the pulp of the bilva fruit; which is full of the
>> unsubstantial substance of our desires and wishes, and the pithless marrow
>> of our false imagination.
>>
>> ~sv.23-35 In fact, even this (i. e., that it willed so) is not really
>> true! The egosense that is implied in such willing is itself unreal; but
>> out of this have proceeded all the elements and their corresponding
>> subjective senses. In truth, that energy of the infinite consciousness
>> itself is space, time, natural order, expansion of thought, attraction and
>> repulsion, I-ness, you-ness and it-ness, above, below, the other
>> directions, the mountains, the firmament and the stars, knowledge and
>> ignorance — all, whatever is, was and will ever be. All that is nothing but
>> the energy of the infinite consciousness.
>>
>> And so that Bilva tree —
>>
>> becomes this innately contained Wonder —
>>
>> according-with the saMkalpa.Concept —
>>
>> as so and so is made-established —
>>
>>
>>
>> शान्ता स्वस्था निराबाधा सौम्या भावनया_उज्झिता ।
>>
>> कर्तृत्वम्_अप्य्_अकर्तृत्वम् कृत्वा_अकृत्वा_इव संस्थिता ॥३५॥
>>
>> zAntA svasthA nirAbAdhA saumyA bhAvanayA_ujjhitA |
>> kartRtvam_apy_akartRtvam kRtvA_akRtvA_iva samsthitA ||35||
>>
>> .
>>
>>
>> kartRtvam api a-kartRtvam kRtvA_a-kRtvA_iva samsthitA *- x. *
>>
>> zAntA – peaceful *- x =*
>>
>> svasthA – self-abiding *- x =*
>>
>> nirAbAdh-A – undisturbed *- x =*
>>
>> saumyA – cool *- x =*
>>
>> bhAvanayA ujjhitA – *free from thoughts/feelings *=
>>
>> kartRtvam apy a-kartRtvam – *doership though not doership *=
>>
>> kRtvA akRtvA iva – *done as.if not done *=
>>
>> samsthitA – *established. *
>> ~vlm.35. It sees many that are tranquil, calm, cool and dispassionate,
>> and who are free from their restraints and desires; they are heedless of
>> both their activity and inactivity, and donot care for works whether done
>> or left undone by them.
>>
>>
>>
>> एषा_अकिका_एव विविधा_इव विभाव्यमाना
>>
>> eSA_akikA_eva vividhA_iva vibhAvyamAnA
>>
>> न_ऐक.आत्मिका न विविधा ननु सैव सैव ।
>>
>> na_aika.AtmikA na vividhA nanu saiva saiva |
>>
>> सत्यास्थिता सकल-शान्ति-सम-एक.रूपा
>>
>> satyAsthitA sakala-zAnti-sama-eka.rUpA
>>
>> सर्व.आत्मिक-अतिमहती चिति-रूप-शक्ति: ॥३६॥
>>
>> sarva.Atmika-atimahatI citi-rUpa-zakti: ||36||
>>
>> .
>>
>> eSA ekikA eva vividhA iva –
>>
>>
>> vibhAvyamAnA –
>>
>> *becoming distinguished — *
>>
>> na eka-AtmikA –
>>
>> *not one-self-ish — alone — *
>>
>> na vividhA – *not various* —
>>
>> nanu sA eva saiva – *but just-so just-so* —
>>
>> satyA AsthitA – *settled Suchness* —
>>
>> sakala-zAnti-samA – *all-peace-equal* —
>>
>> ekarUpA – *one-form — *
>>
>> sarvAtmikA – *all-self-ish *—
>>
>> atimahatI – *super-great —*
>>
>> citi-rUpa-zakti-: – power of the *chiti.Affectivity* of form —
>> ~vlm.36. Thus this single consciousness presents her various aspects,
>> though she is neither alone nor many of herself, except that she is what
>> she is. She has in reality but one form of peaceful tranquility; though she
>> is possest of the vast capacity of conceiving in herself all the manifold
>> forms of things at liberty.
>>
>> ~sv.36Though it is one, it is conceived of as diverse beings; it is
>> neither one nor many. It is not even it! It is established in reality. It
>> is of the nature of supreme, all-inclusive peace. It is the one
>> immeasurably great cosmic being or self. It is (cosmic) energy of the
>> nature of (cosmic) consciousness.
>>
>>
>>
>>
>>
>>
>> •
>>
>>
>>
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