fm3079 1.ag19.20 RIDDLES .z36

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Aug 19, 2016, 11:38:30 AM8/19/16
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fm3079 1.ag19.20 RIDDLES .z36

https://www.dropbox.com/s/sogu3jwz6hfh47i/fm3079%201.ag19.20%20RIDDLES%20.z36.docx?dl=0

 

y3079_1.ag19-20.z36 RIDDLES

https://www.dropbox.com/s/o0jear710g9unrz/y3079_1.ag19-20.z36%20RIDDLES.docx?dl=0

 

 

 

 

Om

 

 

 

http://srimadbhagavatam.org/images/caligraphy.gif

 

image not displayed

 

 

RIDDLES

 

 

these are the Riddles of the Ogress

karkaTI.Crab

.

those who fail to answer

are her food

.

 

 

vasiShTha said—

 

इत्य्_उक्त्वा राक्षसी प्रश्नान्_सा वक्तुम्_उपचक्रमे

उच्यताम्_इति राज्ञा उक्ते तान्_इमान्_शृणु राघव ॥३१॥

ity_uktvA rAkSasI praznAn_sA vaktum_upacakrame |

ucyatAm_iti rAjJA ukte tAn_imAn_zRNu rAghava ||3|79|1||

.

so

the rAkShasI Ogress spoke

&

"Ask away"

the King spoke in reply

pay close attention to these things,

rAghava

.

 

"What?"

 

The OGRESS asked,

 

एकस्य अनेक-संख्यस्य कस्य अणोर् अम्बुधेर् इव

ekasya aneka-saMkhyasya kasya aNor ambudher iva |

अन्तर्-ब्रह्माण्ड-लक्षाणि लीयन्ते बुद्बुदा इव ॥२॥

antar-brahmANDa-lakSANi lIyante budbudA iva ||2

||

.

what is

the one aNu.Atom

that is counted in the tens of thousands

found within the Cosmic Egg,

merging the bursting bubbles in that ocean

?

~jd. <aNu> is translated as "aNu.Atom" for want of a better term, since that is the most common usage. it is not exactly the aNu.Atom of the traditional physicist. eyv. "Who is that atomic entity ... ~vlm.... that atomic minim ... (It is a minim for its minuteness, an atom—owing to its imperceptibility, one as regards its unity, many—on account of its attributes (#upAdhi.s), and vast in respect to its infinity, containing the passing worlds as the evanescent bubbles of water). ~sv. ... it is one and yet is many, and in which millions of universes merge even as ripples in an ocean? ~AS. What is that tiny particle which is multiply counted (i.e. has multiple forms) in which  millions of worlds (lit. lakhs - i.e. 100,000s)  are incorporated (lIyante) like bubbles in an ocean?

 

 

किम्_आकाशम्_अनाकाशम् किम्.चित्_किम्.चिद्_एव किम्

kim_AkAzam_an.AkAzam na kim.cit_kim.cid_eva kim |

को_sहम्_एव_असि संपन्न: को भवान्_अप्य्_अहम् स्थित: ॥३॥

ko_aham_eva_asi saMpanna: ko bhavAn_apy_aham sthita: ||3

||

.

what is the space that is not Space

?

what anything

is

nothing.at.all

?

what is the "I" that you've become

&

what I am I,

your Majesty

?

~eyv. "Which sky is not a sky? Which, tho not something, is only something?"

~sv.3 What is it that is pure space, tho it appears to be not so? What is it that is me in you and that is you in me;

~vlm.3. What is that thing which is a void yet no-void, which is something yet nothing? What is it that makes myself, and thyself, and wherein do I or thou dost abide and subside? (It is nothing in appearance, but something in our consciousness, and is both the subjective and objective).

[Q2]

 

गच्छन्_ गच्छति : को_अतिष्ठन्-न्_अपि तिष्ठति

gacchan_na gacchati ca ka: ko_atiSThan-n_api tiSThati |

कश् चेतनो_अपि पाषण: कश्.चिद्_व्योम्नि विचित्र-कृत् ॥३४॥

kaz cetano_api pASaNa: kaz.cid_vyomni vicitra-kRt ||4

||

.

going,

what's it that doesnt go

?

resting,

what's it that doesnt rest

?

what

is the consciousness of stone

?

&

what makes pictures in the sky

?

~sv. ...; what is it that is a rock tho conscious and what plays wonderful tricks in empty space? ~vlm. ... who paints the sky with variegated hues.

~eyv. "Who, tho going, does not go? Who exists tho not existing? Who, tho a conscious being, is a stone? Who paints pictures in the sky?

 

वह्निताम्_अजहच्__एव कश्_ वह्निर्_अदाहक:

vahnitAm_ajahac_ca_eva kaz_ca vahnir_adAhaka: |

अवह्नेर्_जायते वह्नि: कस्माद्_राजन्_निरन्तरम् ॥५॥

avahner_jAyate vahni: kasmAd_rAjan_nirantaram ||5

||

.

tho burning

(in a sense)

what is the fire that does not burn

?

and

if

fire is born from the unburning,

how can this be,

Your Majesty

?

~AS. What fire is continuously born out of non-fire, O King?

~sv.5-6-7-8 what is it that is not the sun and the moon and fire and yet eternally shines;

~vlm.5. What is it that has the nature of fire without its burning quality; and what is that unigneous substance which produces the fire and its flame.

#lakSaNa - *jahat.lakshaNa is that where a word loses its primary meaning, but is used in a sense which is, in some way, connected with its primary sense. For example, when we speak of a house on the Ganges, we do not mean a house actually _on_ the waters of the Ganges, but on its banks. In the *ajahat lakshana, on the other hand, the words do not lose their original meaning completely, but only to some extent. For example, when we say in a Court that "the Mace enters", we mean that a person bearing the mace enters.

 

=चन्द्र.अर्क-अग्नि.तारः_अपि कः_.विनाश: प्रकाशक:

a=candra.arka-agni.tAra:_api ka:_a.vinAza: prakAzaka: |

=नेत्र-लभ्यात्_कस्मात्_ प्रकाश: संप्रवर्तते ॥६॥

a=netra-labhyAt_kasmAt_ca prakAza: saMpravartate ||6

||

.

it's not

the moon,

nor is it

the sun,

nor

the fiery stars

but

what

is the inextinguishable radiance

?

what

is the light

that is not

to be got

by the eyes

?

~sv.5-6-7-8 what is it that is not the sun and the moon and fire and yet eternally shines;

~vlm.6. Who is he that is not of the nature of the ever-changing solar, lunar and stellar lights, but is the neverchanging enlightenor of the sun, moon and stars; and who is that being who having no eyes, gives the eye its sight?

 

लता.गुल्म.अङ्कुर-आदीनाम् जाति-अन्धानाम् तथा_एव

latA.gulma.aGkura-AdInAm jAti-andhAnAm tathA_eva ca |

अन्येषाम्_अपि_अन्-अक्षाणाम्_आलोक: : इव_उत्तम: ॥७॥

anyeSAm_api_an-akSANAm_Aloka: ka: iva_uttama: ||7

||

.

what

is the supreme Vision

for

creepers and trees and bushes,

and

for anything or anyone born without the organ of sight

?

~vlm.7. Who is he that gives eyesight to the eyeless vegetables, and the blind mineral creation ? (Whereby they perceive the light of the luminaries of heaven as the sunflower moonflower-<i>helioselini<i/> and others).

 

जनक: को_अम्बर-आदीनाम् सत्ताया: : स्वभाव-:

janaka: ko_ambara-AdInAm sattAyA: ka: svabhAva-da: |

को जगद्_रत्न-कोश: स्यात्_कस्य कोशो मणेर्_जगत् ॥८॥

ko jagad_ratna-koza: syAt_kasya kozo maNer_jagat ||8

||

.

what

fathers

the sky & its room

and for all it gives to each its own Suchness

?

if

the world is a Treasure.house,

what

jewel

is the house's Treasure

?

~vlm.8. Who is the maker of heavens, and who is the author of the natures of things; who is the source of this coming world, and whose treasure are all the gems contained in it? (Man foolishly owns them for a time, but leaves at last to their true possessor and maker).

 

 

को_अणुस्_तम: प्रकाश: स्यात्_को_अणुर्_अस्ति _अस्ति

ka:_aNu:_tama: prakAza: syAt_ka:_aNu:_asti ca na_asti ca |

को_अणुर्_दूरे_अप्य्_अदूरे को_अणुर्_एव महागिरि: ॥३९॥

ka:_aNu:_dUre_api_a.dUre ca ka:_aNu:_eva mahA.giri: ||9

||

.

what

aNu.Atom

is both dark and bright

?

what aNu.Atom

is and is not

?

what aNu.Atom is both

near and far

?

what aNu.Atom is a great mountain

?

jd. I translate "aNu.Atom",

but had rather read it as "Singularity",

like that of the Big Bang.

~vlm. [reading #aNu, as "monad"] This is presented by Leibniz (who invented the calculus independently of Newton). vlm: "A geometrical monad is a point without dimension. In the Monadology of Leibnitz, it is the elementary particle of vital force acting not mechanically, but from internal principle. It is the Enteleched of Aristotle, whose essence consists in force." See http://en.wikipedia.org/wiki/Monadology.

 [Q79.9/A80.9]

 

निमेष एव : कल्प: : कल्पो_अपि निमेषक:

nimeSa eva ka: kalpa: ka: kalpo_api nimeSaka: |

किम् प्रत्यKषम्_.सद्-रूपम् किम् चेतनम्-.चेतनम् ॥१०॥

kim pratyaKSam_a.sad-rUpam kim cetanam-a.cetanam ||10

||

.

what is it that's

a twinkling of the eye

and yet

an Age?

&

what Age lasts for only a twinkle

?

what is unreal yet evident ?

what is conceived tho not conceived

?

~vlm.10. To whom is a twinkling of the eye, as long as a #kalpa millennium; and a whole age but a moment? Who is he whose omnipresence is equal to his absence, and whose omniscience is alike his total ignorance?

 

कश्_ वायुर्_.वायुश्_ : शब्दो_.शब्द एव :

kaz_ca vAyur_a.vAyuz_ca ka: zabdo_a.zabda eva ka: |

: सर्वम् किम्.चिच्_ को_अहम् अहम् किम् भवेत् ॥११॥

ka: sarvam na ca kim.cic_ca ko_aham na aham ca kim bhavet ||11

||

.

what

wind is it that isn't wind

?

what

is the word that's not a word

?

what

all is also not.at.all

?

&

what

I

is not.I also

?

~vlm.11. Who is called the spirit, but is no air in itself; and who is said to be the sound or word, but is none of them himself? He is called the All, but is none at all of all that exists; and he is known as Ego, but no ego is he himself.

 [Q79.11]

 

किम् प्रयत्न-शत=प्राप्यम् लब्ध्वा_अपि बहु-जन्मनि

kim prayatna-zata=prApyam labdhvA_api bahu-janmani |

लब्धम् किम्.चिद्_भवति किम्.तु सर्वम् लभ्यते ॥१२॥

labdham na kim.cid_bhavati kim.tu sarvam na labhyate ||12

||

.

what

is to be got

thru the efforts of a hundred births

?

(having.obtained which

nothing whatever becomes obtained,

even the All is not obtained)

.

~vlm.12. What is it that is gained by the greatest application of a great many births (lives), and when gained at last, is hard to be retained.

 

स्वस्थेन जीवितेन_उच्चै: केन_आत्मा_एव_अपहारित:

svasthena jIvitena_uccai: kena_AtmA_eva_apahArita: |

केन_अणुना_अन्त: क्रियते मेरुस्_त्रिभुवनम् तृणम् ॥१३॥

kena_aNunA_anta: kriyate merus_tribhuvanam tRNam ||13

||

.

thru living in the ownself.state

by what Self

only

is the ownself carried afar

?

within what aNu.Atom

is Mount.meru made

?

the Three Worlds

?

grass

?

~AS. By what has the soul itself been appropriated while he himself is stable (svasthena jIvitena) in a far away place (uccai:)? What aNu.Atom creates within itself the meru, the three worlds and even the grass? * this aNu.Atom generates all things, great and small!

~vlm.13. Who being in easy circumstances in life, has not lost his soul in it; and who being but an aNu.Atom in creation, does not reckon the great mountain of Meru as a particle? i. e. the egotist.

 

केन_अप्य्_अणुक.मात्रेण पूरित शत.योजनी

kena_apy_aNuka.mAtreNa pUrita zata-yojanI |

को_अणुर्_एव भवन्_माति योजन-शतेष्व्_अपि ॥१४॥

ko_aNur_eva bhavan_mAti na yojana-zateSv_api ||14

||

.

even by

what

little bit of an aNu.Atom

is

a full hundred leagues measured.out

?

what,

tho being an aNu.Atom,

does not measure even a hundred leagues

?

~vlm.14. What is that which being no more than an atom, fills a space of many leagues; and who is an atomic particle; that is not contained (measured) in many miles?


 

केन_आलोकन-मात्रेण जगद्-बाल: प्रनाट्यते

kena_Alokana-mAtreNa jagad-bAla: pranATyate |

कस्य_अणोर्_उदरे सन्ति किल_अवनि-भृताम् घटा: ॥१५॥

kasya_aNor_udare santi kila_avani-bhRtAm ghaTA: ||15

||

.

what

is the light by which the World-child plays

?

existing in the heart of

what

aNu.Atom

are there hordes of mountain.kings

?

~AS. By whose mere looking causes the world to dance like a child? In whose atom's belly are hordes of kings (avanibhRtAm ghaTAH)? the implication is that if there are many Kings, there are many people and other life forms.
~vlm.15. At whose glance and nod is it, that all beings act their parts as players; and what is that ace which contains in its bosom many a mountain chain?

 

अणुत्वम्_अजहत्_को_अणुर्_मेरो: स्थूलतर-आकृति:

aNutvam_ajahat_ko_aNur_mero: sthUlatara-AkRti: |

बाल-अग्र-शत.भाग-आत्मा को_अणुर्_उच्चै: शिल-उच्चय: ॥१६॥

bAlAgra-zata.bhAga-AtmA ko_aNur_uccai: zila-uccaya: ||16

||

.

not dropping its Atomic nature,

what

Atom

is solider of form than Mount meru,

with forces of a hundred kinds

?

what Atom

rises to such mountain heights

?

~sv.16 what is it that without ever renouncing its atomic nature appears to be bigger than the biggest mountain; what is that aNu.Atom in which the entire universe rests like a seed during the cosmic dissolution?

~vlm.16. Who is it, that is bigger than the mount Meru in his minuteness; and who is it that being, lesser than the point of a hair, is yet higher than the highest rock? (So the srúti. Anoraniyan mahato mahiyan: i. e. Minuter than the minutest and bigger than the biggest).

 

को_अणु: प्रकाश-तमसाम् दीप: प्रकटन-प्रद:

ko_aNu: prakAza-tamasAm dIpa: prakaTana-prada: |

कस्य_अणोर्_उदरे सन्ति समग्र-अनुभव-अणव: ॥१७॥

kasya_aNor_udare santi samagra-anubhava-aNava: ||17

||

.

what aNu.Atom

illuminating darkness

is a lamp to make things evident

?

is

being within that aNu.Atom

the atomism of all experience

?

Q y3079.017 A y3081.035

~vlm.17. Whose light was it, that brought out the lamp of light from the bosom of darkness; and what minute particle is it, that contains the minutiae of ideas ad infinitum in it?

 

को_अणुर्_अत्यन्त-नि:स्वादुर्_अपि सम्स्वदते_अनिशम्

ko_aNur_atyanta-ni:svAdur_api samsvadate_anizam |

केन संत्यजता सर्वम्_अणुना सर्वम्_आश्रितम् ॥१८॥

kena saMtyajatA sarvam_aNunA sarvam_Azritam ||18

||

.

what Atom,

tho absolutely tasteless,

is constantly pleasing

?

thru renunciation of what Atom

does everything remain

?

~vlm.18. Which having no flavour in it, gives savour to all things; and whose presence being withdrawn from all substances, reduces them to infinitessimal atoms.

~AS. By what atom, tho tasteless, is always tasted - is always being sought after. Which aNu.Atom discards everything, yet everything resides in it?

Q y3079.018 - A y3081.037-.039

 

केन_आत्मा-च्छादना-शक्तेन_अणुना_च्छादितम् जगत्

kena_AtmA-cchAdanA-zaktena_aNunA_AcchAditam jagat |

जगल्-लये कस्य_अणो: सद्-भूतम्_अपि जीवति ॥१९॥

jagal-laye na kasya_aNo: sad-bhUtam_api jIvati ||19

||

.

thru what Atom

with its power to give clarity to self

is the world covered

?

at Doomsday

what Atom

tho an existent being,

does not live

?

~AS. What aNu.Atom incapable of being covered, covers the whole word? At the destruction time (jagallaye) the world, tho born from the true of existence of which aNu.Atom does not live? In all this, the word "atom" is used an a translation of aNu*, which might be a modern convention! I think, originally, it should be just thought of as "it" or "that thing"! Perhaps, the translation should be so modified.

~jd. for the *vaizeSika view see

https://www.dropbox.com/s/dhf6aa1em7vcmoh/Space%2C%20Time%20and%20%23aNu.docx?dl=0

~jd: The MW entry suggests "minuteness" as an alternative. "That thing" would further complicate the forthcoming usage of <tat> as "That". The word "bit" would be suitable, in its computer sense. But the sense of "atom", whatever its history, is firmly established in the literature.

I still find the Singularity of the Big Bang to be the best reading, especially in paramANu.  

~vlm.19. Who is it that by his self-pervasion, connects the particles composing the world (as by their power of attraction); and what imperceptible power is it, that rejoins the detached particles, after their separation and dissolution for recreation of the new world? (The atomic powers of attraction and repulsion of particles and bodies).

Q y3079.019 - A y3081.040, y3081.043

y3081.040 answers y3079.019

 

अजात-अवयव: को_sणु: सहस्र-कर-लोचन:

ajAta-avayava: ko_aNu: sahasra-kara-locana: |

को_ निमेषो_ महाकल्प: कल्प-कोटि-शतानि ॥२०॥

ko_ nimeSo_ mahAkalpa: kalpa-koTi-zatAni ca ||20

||

.

what Atom,

not having come to formation,

yet has a thousand hands and eyes

?

what eyeblink

is a mahA.kalpa-Great.Age,

and a a hundred million ages too

?

Q y3079.020 - A y3081.047

~vlm.20. Who being formless, has a thousand hands and eyes; and a twinkling of whose eye, comprehends the period of many cycles together?

 

अणौ जगन्ति तिष्ठन्ति कस्मिन्_बीज इव द्रुम:

aNau jaganti tiSThanti kasmin_bIja iva druma: |

बीजानि निष्कल-अन्तानि स्फुटान्य्_अनुदितान्य्_अपि ॥२१॥

bIjAni niSkala-antAni sphuTAny_anuditAny_api ||21

||

.

in an Atom the worlds rest

:

where

?

in a seed as in a tree

?

such seeds are grown separate,

expressed tho they have not arisen

.

~vlm.21. In what microscopic mite does the world subsist as an arbor in its seed, and by what power do the unproductive seeds of atoms, become productive of worlds?

~eyv. "In which atom, the worlds exist just as a tree in a seed?"

~eyv. "In which atom, the worlds exist just as a tree in a seed?"

*AS. The seeds are described as formless or explicit or not even yet arisen? Thus, all stages of development of the future world are implicit there.

 

कल्प: कस्य निमेषस्य बीजस्य_इव_अन्तरस्थित:

kalpa: kasya nimeSasya bIjasya_iva_antarasthita: |

: प्रयोजन-कर्तृत्वम्_अप्य्_अनाश्रित्य कारक: ॥२२॥

ka: prayojana-kartRtvam_apy_anAzritya kAraka: ||22

||

.

an age

of what

moment

is an age the inner content

like a seed

?

what

without dependency on any motive—

is an agent

?

~vlm.22. Whose glance is it, that causes the production of the world, as from its seed; and who is it that creates the world without any motive or material? (The motives are the subjective or internal cause and the objective or external objects of creation. And material means the matter of unisubstantism of materialists).

 

दृश्य-संपत्तये द्रष्टा स्व.आत्मानम् दृश्यताम् नयन्

dRzya-saMpattaye draSTA sva.AtmAnam dRzyatAm nayan |

दृश्यम् पश्यन्_स्वम्_आत्मानम् को हि पश्यत्य्_अनेत्रवान् ॥२३॥

dRzyam pazyan_svam_AtmAnam ko hi pazyaty_anetravAn ||23

||

.

when

a dRshya.Object

happens,

leading the svAtmA.OwnSelf to objectivity,

seeing hir own Self as an object

who is it

that sees eyelessly

?

and sees an inwardly dissolved object

?

~vlm. What is that being, who without his visual organs, enjoys the pleasure of seeing-dRShTi; and is the viewer draShTA of Himself, which he makes the object of his view (dRshya).

 

अन्तर्-गलित दृश्यम् आत्मानम्_अखण्डितम्

antar-galita dRzyam ca ka AtmAnam_akhaNDitam |

दृश्य-असंपत्तये पश्यन्_पुरो दृश्यम् पश्यति ॥२४॥

dRzya-asaMpattaye pazyan_puro dRzyam na pazyati ||24

||

.

what

self

is

without division

when seeing things happen

tho it sees no object before it

?

~AS. One who has dissolved the visible within himself, what self does he see continuously and with the goal of removing the visible world, does not see what is in front? Thus, it is asking for the object of meditation of those who have turned away from the visible world.

~vlm.24. Who is he that having no object of vision before him, sees nothing without him, but looks upon himself as an infinity void of all visibles within it.

~AS. One who has dissolved the visible within himself, what self does he see continuously and with the goal of removing the visible world, does not see what is in front? * Thus, it is asking for the object of meditation of those who have turned away from the visible world.

 

आत्मानम् दर्शनम् दृश्यम् को भासयति दृश्यवत्

AtmAnam darzanam dRzyam ko bhAsayati dRzyavat |

कटक-आदीनि हेम्ना इव विकीर्णम् केन त्रयम् ॥२५॥

kaTaka-AdIni hemnA iva vikIrNam kena ca trayam ||25

||

.

the seer's self,

seeing,

the seen

what

projects as such perception,

like a bracelet projected in gold

?

what

scatters out the threefold worlds

?

~vlm.25. Who is it, that shows the subjective sight of the soul by itself, as an objective view; and represents the world as the figure of a bracelet, in his own metal?

 

कस्मान्_ किम्.चिच्_ पृथग्_ऊर्म्य्.आदि_इव महाम्भस:

kasmAn_na kim.cic_ca pRthag_Urmy.Adi_iva mahAmbhasa: |

कस्य_इच्छया पृथक्__अस्ति वीचिता_इव महाम्भस: ॥२६॥

kasya_icchayA pRthak_ca_asti vIcitA_iva mahAmbhasa: ||26

||

.

why

?

if

nothing is separate

but

joined like the waves in the great ocean,

by

what

will is there separation

like the breaking waves from that great sea

?

~vlm.26. Who is it that has nothing existent beside himself, and in whom all things exist, like the waves existing in the waters; and who is it whose will makes them appear as different things? (The one being no more than fluctuations of the other, and substantially the same).

y3081.078

 

दिक्.काल-आद्य्-अनवछिन्नाद्_एकस्माद्_.सत: सत:

dik.kAla-Ady-anavachinnAd_ekasmAd_a.sata: sata: |

द्वैतम्_अप्य्_-पृथक्_कस्माद्_द्रवता_इव महाम्भस: ॥२७॥

dvaitam_apy_a-pRthak_kasmAd_dravatA_iva mahAmbhasa: ||

27

||

.

Place and Time are indivisible

because of their unity,

like water and fluidity

:

are Such and unSuch separate

?

~vlm.27. Both time and space are equally infinite and indivisible, as the essence of God wherein they subsist, why then do we try to differentiate and separate them like the water from its fluidity?

 

आत्मानम् दर्शनम् दृश्यम् सद्-.सच्_ जगत्.त्रयम्

AtmAnam darzanam dRzyam sad-a.sac_ca jagat.trayam |

को_अन्तर्बीजम्_इव_अन्त.स्थम् स्थित: कृत्वा त्रि.काल-: ॥२८॥

ko_antarbIjam_iva_anta.stham sthita: kRtvA tri.kAla-ga: ||28

||

.

the self,

perception,

objects,

what is So, and what's not.So,

the three worlds

what

sits within

as.if within a seed

conditioned to grow into the three Times

?

~vlm.28. What is the inward cause in us, which makes the believer in the soul, to view the unreal world as real, and why does this fallacy continue at all times?

 

भूतम् भवद्_भविष्यच्_ जगद्-वृन्दम् बृहद्-भ्रमम्

bhUtam bhavad_bhaviSyac_ca jagad-vRndam bRhad-bhramam |

नित्यम् समस्य कस्य_अन्तर्-बीजस्य_अन्तरिव दृम: ॥३२९॥

nityam samasya kasya_antar-bIjasya_antariva dRma: ||29

||

.

what is, what was, and what will be,

the multitude of whirling worlds

in what

?

what unity contains them all

like trees within a seed

?

~vlm.29. The knowledge of the worlds whether as present, past or in futuro, is all a great error; and yet what is that immutable being, which contains in it the seed of this phenomenal wilderness?

 

बीजम् द्रुमतया_इव_आशु द्रुमो_ बीजतया_इव

bIjam drumatayA_iva_Azu drumo_ bIjatayA_iva ca |

स्वम्_एकम्_अजहद्_रूपम्_उदेत्य्_अनुदितो_ऽपि : ॥०॥

svam_ekam_ajahad_rUpam_udety_anudito_'pi ka: ||30

||

.

the tree comes from a seed

:

the seed comes from a tree

:

but

what

is that which in its unique, changeless form

is

both produced and unproduced

?

~vlm.30. What being is that, which shows these phenomena without changing itself, such as in the shape of the seed of the world, before it develops itself in creation; and sometimes in the form of a developed forest of created beings?

 

बिस-तन्तुर्_महा-मेरुर्_भो राजन्_यद्_अपेक्षया

bisa-tantur_mahA-merur_bho rAjan_yad_apekSayA |

तस्य कस्य_उदरे सन्ति मेरु-मन्दर-कोटय: ॥३१॥

tasya kasya_udare santi meru-mandara-koTaya: ||31||

kena_idam_Atatam_aneka-cid_eva vizvam

किम् सार एवम्_अति.वल्गसि हंसि पासि

kim sAra evam_ati.valgasi haMsi pAsi |

किम् दर्शनेन भवस्य्_अथवा सदा_एव

kim darzanena na bhavasy_athavA sadA_eva

नूनम् भवस्य्_अमल-दृग्_वदन: स्व.शान्त्यै ॥३२॥

nUnam bhavasy_amala-dRg_vadana: sva.zAntyai ||32

||

.

mighty Mount.meru

—Sir, rAjA—

what

is its origin,

and that of the millions of meru.s and mandara.s

?

thru what

is this vast multi.conscient universe

?

what

is the essence that you project, harm, protect

?

what

is the vision

than which you are not otherwise,

now becoming the face of the pure Seer at peace

?

~sv.31 29-31 what is it that comes into manifestation and vanishes alternately, even as the tree comes out of the seed and the seed comes out of the tree alternately? ~sv.32 O king, what is the creator of this universe and by whose power do you exist and function as a king, protecting your subjects and punishing the wicked; what is it, seeing which your own vision is purified and you exist as that alone without a division?

~vlm.31. Tell me, O prince! on what solid basis does the great Meru, stand like a tender filament of the lotus; and what gigantic form is that, which contains thousands of Merus and Mandaras within its capacious womb? ~vlm.32. Tell me, what is that immeasurable Intellect, which has spread these myriads of intelligences in all these worlds; what is that which supplies thee with thy strength for ruling and protecting thy people, and in conducting thyself through life; and what is it in whose sight, thou dost either lose thyself or thinkest to exist? Tell me all these, O clear sighted and fair faced prince, for the satisfaction of my heart.

~AS. By what has this world of many minds (anekacit) been built (Atatam)? By what power do you thus chatter away, kill and protect? By whose vision would you be no more, or indeed will exist forever with your sight and mouth cleared (your vision and speech being free of defects) ending in peace?

 

एषो_असौ प्रगलतु संशयो ममोच्चैश्

eSo_asau pragalatu saMzayo_ mama_uccaiz

चित्त-श्री-मुख-मिहिक-अमल-अनुलेपः

citta-zrI-mukha-mihika-amala-anulepa: |

यस्य_अग्रे गलति संशय: .मूलो

yasya_agre na galati saMzaya: sa.mUlo_

_एव_असौ क्व.चिद्_अपि पण्डित-उक्तिम्_एति ॥३३॥

na_eva_asau kva.cid_api paNDita-uktim_eti ||33

||

.

this very doubt

—let it drain away—

higher

to an Affective mind cleansed of its fog of many faces

.

whoever does not drain his doubt to the dregs

does not deserve to be deemed a Scholar

.

~sv. ... He is not a wise man who is unable, when questioned, to cut at the very root of ignorance and doubt.

~vlm.33. Let thy answer melt down the doubt, that has covered the face of my heart as with snows. If it fail to efface this dirt of doubt altogether from the surface of my heart, I will never account it as the saying of the wise.

 

एवम् मे यदि विनेष्यथ: क्रम-उक्तम्

evam me yadi na vineSyatha: krama-uktam

संशान्तम् लघुतर-संशयम् सु.बुद्धी

saMzAntam laghutara-saMzayam su.buddhI |

तद्_रक्षो-जरठ-हुताशन-इन्धनत्वम्

tad_rakSo-jaraTha-hutAzana-indhanatvam

निर्विघ्नम् झटिति गमिष्यथ: क्षणेन ॥३४॥

nirvighnam jhaTiti gamiSyatha: kSaNena ||34

||

.

if

however

you two cannot resolve these questions,

and lighten these doubts of buddhi.Intellect,

you will come

to the cruel sacrificial fire of a rAkShasa belly

.

at once

.

without a moment's delay

.

~vlm.34. But if thou fail to lighten my heart of its doubts, and get it at ease; then know for certain, that thou shalt immediately be made a fuel to the fire of my bowels at this very moment.

 

पश्चात्_ताम् जन.पद-मण्डलीम् समन्ताद्

pazcAt_tAm jana.pada-maNDalIm samantAd

धावत्_कीम्_उरु-जठरा क्षणाद्_ग्रसे_अहम्

dhAvat_kIm_uru-jaTharA kSaNAd_grase_aham |

एवम् ते भवतु सुराजता_इति मन्ये

evam te bhavatu surAjatA_iti manye

मूर्खाणाम्_अति.रस एव संक्षयाय ॥३५॥

mUrkhANAm_ati.rasa_ eva samkSayAya ||35

||

.

for

if that's the case

I will cleanse the people from your land entirely,

filling my big belly

.

let your kingdom become my food,

for I think that a feast of fools is ripe for the tasting

.

~AS. After, I gobble up (grase'ham) all your people (bhAvatkIm samastAm janamaNDalIm), thus I think this is your duty of a good king (to answer me and save everybody), for I think - I am afraid - the ignorant are eager for (their own) destruction.

~sv.34-36 If, however, you are unable to uproot this ignorance in me and to answer these questions, you will appease my hunger today.

~vlm.35. I shall then fill this big belly of mine with all the people of thy realm; but shouldst thou aswer rightly, thou shalt reign in peace; or else thou shalt meet thy end like the ignorant, who are surfeited with the enjoyments of life.

 

Lord Izvara continued—

 

इत्य् उक्त्वा विपुल-गभीर-मेघ-नाद

ity_uktvA vipula-gabhIra-megha-nAda

प्रोल्लास-प्रकट-गिरा निशाचरी सा

prollAsa-prakaTa-girA nizAcarI sA |

तूष्णीम् अप्य् अतिविकटाकृतिस् तद् आसीच्

tUSNIm_apy_ati.vikaTa-AkRtis_tad_AsIc_

छुद्धान्त: शरद-मलाभ्र-मण्डलीव ॥३६॥

chuddha-anta: zarada-malAbhra-maNDalI_iva ||36

||

.

with these words, the night.rover roared like stormy thundercloud,

but then

like an empty cloud

grew still within

expectantly

.

~vlm.36. Saying so, the nocturnal fiend made the loud shout of a roaring cloud, expressive of her joy; and then sat silent with her fearful features, like a light hearted cloud in autumn (which is of gigantic shape, but empty of rain waters within).

 

 

 

om

 

 

 

fm3079 1.ag19.20 RIDDLES .z36.docx

Jiva Das

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Feb 6, 2021, 3:21:56 PMFeb 6
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FM.3.79 RIDDLES 1.AG19-20

सर्ग .७९

sarga 3.79

वसिष्ठ उवाच

vasiSThA* uvAca |

इत्य् उक्त्वा राक्षसी प्रश्नान् सा वक्तुम् उपचक्रमे ।

iti_uktvA rAkSasI praznAn sA vaktum upacakrame |

उच्यताम् इति राज्ञा_उक्ते तान् इमान् शृणु, राघव ॥३।७९।१॥

ucyatAm iti rAjJA_ukte tAn imAn zRNu, rAghava ||3|79|1||

एकस्य अनेक.संख्यस्य कस्य_Nor अम्बुdher व ।

ekasya aneka.saMkhyasya kasya_aNo:_ambudhe:_iva |

अन्तर्.ब्रह्माण्ड.लक्षाणि लीयन्ते बुद्बुदा इव ॥३।७९।२॥

antar.brahmANDa.lakSANi lIyante budbudA* iva ||3|79|2||

किम् आकाशम् अनाकाशम् न किम्चित् किम्चिद् एव किम् ।

kim AkAzam an.AkAzam na kiMcit kiMcit_eva kim |

को ऽहम् एव_असि सम्पन्नः को भवान् अप्य् अहम् स्थितः ॥३।७९।३॥

ka:_aham eva_asi sampanna: ka:_bhavAn api_aham sthita: ||3|79|3||

गच्छन् न गच्छति च कः को ऽतिष्ठन्न् अपि तिष्ठति ।

gacchan na gacchati ca ka: ka:_atiSThan*_api tiSThati |

कः_चेतनो ऽपि पाषणः कश्चिद् व्योम्नि विचित्र.कृत् ॥३।७९।४॥

ka:_cetana:_api pASaNa: ka:cit_vyomni vicitra.kRt ||3|79|4||

वह्निताम् अजहच् च_एव kaz hnir दाहकः

vahnitAm ajahat_ca_eva ka:_ca vahni:_adAhaka: |

अवhner जायते वह्निः कस्माd राजन् निरन्तरम् ॥३।७९।५॥

avahne:_jAyate vahni: kasmAt_rAjan nirantaram ||3|79|5||

अ=चन्द्र.अर्क.अग्नि.तारो ऽपि को ऽविनाशः प्रकाशकः ।

a=candra.arka.agni.tAra:_api ka:_a.vinAza: prakAzaka: |

अ=नेत्र.लभ्यात् कस्माच् च प्रकाशः सम्प्रवर्तते ॥३।७९।६॥

a=netra.labhyAt kasmAt_ca prakAza: sampravartate ||3|79|6||

लता.गुल्म.अङ्कुर.आदीनाम् जाty.अन्धानाम् तथा_एव

latA.gulma.aGkura.AdInAm jAti.andhAnAm tathA_eva ca |

अन्येषाम् प्य् अnaक्षाणाम् आलोकः _उत्तमः ॥३।७९।७॥

anyeSAm api_an.akSANAm Aloka: ka* iva_uttama: ||3|79|7||

जनकः को ऽम्बर.आदीनाम् सत्तायाः कः स्वभाव.दः ।

को जगद् रत्न.कोशः स्यात् कस्य कोशो मणेर् जगत् ॥३।७९।८॥

janaka: ka:_ambara.AdInAm sattAyA: ka: svabhAva.da: |

ka:_jagat_ratna.koza: syAt kasya kozo maNe:_jagat ||3|79|8||

को ऽणुस् तमः प्रकाशः स्यात् को ऽणुर् अस्ति च न_अस्ति च ।

ka:_aNu:_tama: prakAza: syAt ka:_aNu:_asti ca na_asti ca |

को ऽणुर् दूरे_ऽप्य् अदूरे च को ऽणुर् एव महागिरिः ॥३।७९।९॥

ka:_aNu:_dUre_api_a.dUre ca ka:_aNu:_eva mahA.giri: ||3|79|9||

निमेषव कः कल्पः कः कल्पो ऽपि निमेषकः ।

nimeSa* eva ka: kalpa: ka: kalpa:_api nimeSaka: |

किम् प्रत्यKषम् असद्.रूपम् किम् चेतनम् अचेतनम् ॥३।७९।१०॥

kim pratyakSam a.sat.rUpam kim cetanam a.cetanam ||3|79|10||

कश् च वायुर् अवायुश् च कः शब्दो ऽशब्दव कः ।

ka:_ca vAyu:_a.vAyu:_ca ka: zabda:_a.zabda* eva ka: |

कः सर्वम् न च किम्चिच् च को ऽहम् न_अहम् च किम् भवेत् ॥३।७९।११॥

ka: sarvam na ca kiMcit_ca ka:_aham na_aham ca kim bhavet ||3|79|11||

किम् प्रयत्न.शत=प्राप्यम् लब्ध्वा_अपि बहु.जन्मनि

kim prayatna.zata=prApyam labdhvA_api bahu.janmani |

लब्धम् किम्चिद् भवति किम्.तु सर्वम् लभ्यते ॥३।७९।१२॥

labdham na kiMcit_bhavati kim.tu sarvam na labhyate ||3|79|12||

स्वस्थेन जीवितेन_उच्चैः केन_आत्मा_एव_अपहारितः ।

svasthena jIvitena_uccai: kena_AtmA_eva_apahArita: |

केन_अणुना_अन्तः क्रियते मेरुस् त्रिभुवनम् तृणम् ॥३।७९।१३॥

kena_aNunA_anta: kriyate meru:_tribhuvanam tRNam ||3|79|13||

केन_अप्य् अणुक.मात्रेण पूरित शत.योजनी ।

kena_api_aNuka.mAtreNa pUrita zata.yojanI |

को ऽणुर् एव भवन् माति न योजन.शतेष्व् अपि ॥३।७९।१४॥

ka:_aNu:_eva bhavan mAti na yojana.zateSu_api ||3|79|14||

केन_आलोकन.मात्रेण जगद्.बालः प्रनाट्यते ।

kena_Alokana.mAtreNa jagat.bAla: pranATyate |

कस्य_अणोर् उदरे सन्ति किल_अवनि.भृताम् घटाः ॥३।७९।१५॥

kasya_aNo:_udare santi kila_avani.bhRtAm ghaTA: ||3|79|15||

अणुत्वम् अजहत् को ऽणुर् मेरोः स्थूलतर.आकृतिः ।

aNutvam ajahat ka:_aNu:_mero: sthUlatara.AkRti: |

बालाग्र.शत.भाग.आत्मा को ऽणुर्_उच्चैः शिल.उच्चयः ॥३।७९।१६॥

bAlAgra.zata.bhAga.AtmA ka:_aNu:_uccai: zila.uccaya: ||3|79|16||

को ऽणुः प्रकाश.तमसाम् दीपः प्रकटन.प्रदः ।

ka:_aNu: prakAza.tamasAm dIpa: prakaTana.prada: |

कस्य_अणोर् उदरे सन्ति समग्र.अनुभव.अणवः ॥३।७९।१७॥

kasya_aNo:_udare santi samagra.anubhava.aNava: ||3|79|17||

को ऽणुर् अत्यन्त.निःस्वादुर् अपि सम्स्वदते ऽनिशम् ।

ka:_aNu:_atyanta.ni:svAdu:_api samsvadate_anizam |

केन संत्यजता सर्वम् अणुना सर्वम् आश्रितम् ॥३।७९।१८॥

kena saMtyajatA sarvam aNunA sarvam Azritam ||3|79|18||

केन_आत्मा.च्छादना.शक्तेन_अणुना_आच्छादितम् जगत् ।

kena_AtmA.*chAdanA.zaktena_aNunA_AcchAditam jagat |

जगल्.लये न कस्य_अणोः सद्.भूतम् अपि जीवति ॥३।७९।१९॥

jagat.laye na kasya_aNo: sat.bhUtam api jIvati ||3|79|19||

अजात.अवयवः को ऽणुः सहस्र.कर.लोचनः ।

ajAta.avayava: ka:_aNu: sahasra.kara.locana: |

को निमेषो महाकल्पः कल्प.कोटि.शतानि च ॥३।७९।२०॥

ka:_nimeSa:_mahAkalpa: kalpa.koTi.zatAni ca ||3|79|20||

अणौ जगन्ति तिष्ठन्ति कस्मिन् बीज इव द्रुमः ।

aNau jaganti tiSThanti kasmin bIja* iva druma: |

बीजानि निष्कल.अन्तानि स्फुटान्य् अनुदितान्य् अपि ॥३।७९।२१॥

bIjAni niSkala.antAni sphuTAni_anuditAni_api ||3|79|21||

कल्पः कस्य निमेषस्य बीजस्य_इव_अन्तरस्थितः ।

kalpa: kasya nimeSasya bIjasya_iva_antarasthita: |

कः प्रयोजन.कर्तृत्वम् अप्य् अनाश्रित्य कारकः ॥३।७९।२२॥

ka: prayojana.kartRtvam api_anAzritya kAraka: ||3|79|22||

दृश्य.सम्पत्तये द्रष्टा स्व.आत्मानम् दृश्यताम् नयन् ।

dRzya.sampattaye draSTA sva.AtmAnam dRzyatAm nayan |

दृश्यम् पश्यन् स्वम् आत्मानम् को हि पश्यत्य् अनेत्रवान् ॥३।७९।२३॥

dRzyam pazyan svam AtmAnam ka:_hi pazyati_a.netravAn ||3|79|23||

अन्तर्.गलित दृश्यम् त्मानम् अखण्डितम्

antar.galita dRzyam ca ka* AtmAnam akhaNDitam |

दृश्य.असम्पत्तये पश्यन् पुरो दृश्यम् पश्यति ॥३।७९।२४॥

dRzya.asampattaye pazyan pura:_dRzyam na pazyati ||3|79|24||

आत्मानम् दर्शनम् दृश्यम् को भासयति दृश्यवत् ।

AtmAnam darzanam dRzyam ka:_bhAsayati dRzyavat |

कटक.आदीनि हेम्ना_इव विकीर्णम् केन च त्रयम् ॥३।७९।२५॥

kaTaka.AdIni hemnA_iva vikIrNam kena ca trayam ||3|79|25||

कस्मान् न किम्चिच् च पृथग् ऊर्न्य्.आदि_इव महाम्भसः ।

kasmAt_na kiMcit_ca pRthak_Urmi.Adi_iva mahAmbhasa: |

कस्य_इच्छया पृथक् च_अस्ति वीचिता_इव महाम्भसः ॥३।७९।२६॥

kasya_icchayA pRthak_ca_asti vIcitA_iva mahAmbhasa: ||3|79|26||

दिक्.काल.आद्य्.अनवछिन्नाद् एकस्माद् असतः सतः ।

dik.kAla.Adi.an.avachinnAt_ekasmAt_a.sata: sata: |

द्वैतम् अप्य् अपृथक् कस्माद् द्रवता_इव महाम्भसः ॥३।७९।२७॥

dvaitam api_a.pRthak_kasmAt_dravatA_iva mahAmbhasa: ||3|79|27||

आत्मानम् दर्शनम् दृश्यम् सद्.असच् च जगत्.त्रयम् ।

AtmAnam darzanam dRzyam sat.a.sat_ca jagat.trayam |

को ऽन्तर्बीजम् इव_अन्त.स्थम् स्थितः कृत्वा त्रि.काल.गः ॥३।७९।२८॥

ka:_antarbIjam iva_anta.stham sthita: kRtvA tri.kAla.ga: ||3|79|28||

भूतम् भवद् भविष्यच् च जगद्.वृन्दम् बृहद्.भ्रमम्

bhUtam bhavat_bhaviSyat_ca jagat*vRndam bRhat.bhramam |

नित्यम् समस्य कस्य अन्तर्.बीजस्य_अन्तर् इव द्रुमः ॥३।७९।२९॥

nityam samasya kasya antar.bIjasya_antar iva druma: ||3|79|29||

बीजम् द्रुमतया_इव_आशु द्रुमो बीजतया_इव च ।

bIjam drumatayA_iva_Azu druma:_bIjatayA_iva ca |

स्वम् एकम् अजहद् रूपम् उदेत्य् अनुदिto 'पि कः ॥३।७९।३०॥

svam ekam ajahat_rUpam udeti_anudita:_api ka: ||3|79|30||

बिस.तन्तुर् महा.मेरुर् भो राजन् यद् अपेक्षया ।

bisa.tantu:_mahA.meru:_bho rAjan yat_apekSayA |

तस्य कस्य_उदरे सन्ति मेरु.मन्दर.कोटयः ॥३।७९।३१॥

tasya kasya_udare santi meru.mandara.koTaya: ||3|79|31||

केन_इदम् आततम् अनेक.चिद् एव विश्वम्

kena_idam Atatam aneka.cit_eva vizvam

किम् सारवम् अतिवल्गसि हंसि पासि ।

kim sAra* evam ati.valgasi haMsi pAsi |

किम् दर्शनेन न भवस्य् अथवा सदा_एव

kim darzanena na bhavasi_athavA sadA_eva

नूनम् भवस्य् अमल.दृग्.वदनः स्व.शान्त्यै ॥३।७९।३२॥

nUnam bhavasi_amala.dRk.vadana: sva.zAntyai ||3|79|32||

एषो ऽसौ प्रगलतु संशयो मम उच्चैश्

eSa:_asau pragalatu saMzaya:_mama_uccai:_

चित्त.श्री.मुख.मिहिक.अमल.अनुलेपः ।

citta.zrI.mukha.mihika.amala.anulepa: |

यस्य_अग्रे न गलति संशयः स.मूलो

yasya_agre na galati saMzaya: sa.mUla:_

_एव_असौ क्वचिद् अपि पण्डित.उक्तिम् एति ॥३।७९।३३॥

na_eva_asau kvacit_api paNDita.uktim eti ||3|79|33||

एवम् मे यदि विनेष्यथः क्रम.उक्तम्

evam me yadi na vineSyatha: krama.uktam

संशान्तम् लघुतर.संशयम् सु.बुद्धी

saMzAntam laghutara.saMzayam su.buddhI |

द् kSo.रठ.हुताशन.इन्धनत्वम्

tat_rakSa:.jaraTha.hutAzana.indhanatvam

निर्विघ्नम् झटिति गमिष्यथः क्षणेन ॥३।७९।३४॥

nirvighnam jhaTiti gamiSyatha: kSaNena ||3|79|34||

पश्चात् ताम् जन.पद.मण्डलीम् समन्ताद्

pazcAt tAm jana.pada.maNDalIm samantAd

धावत् कीम् उरु.जठरा क्षणाद् ग्रसे 'हम् ।

dhAvat kIm uru.jaTharA kSaNAt_grase_aham |

एवम् ते भवतु सुराजता इति मन्ये

evam te bhavatu surAjatA* iti manye

मूर्खाणाम् अतिरसव संक्षयाय ॥३।७९।३५॥

mUrkhANAm ati.rasa* eva saMkSayAya ||3|79|35||

ईश्वर* उवाच ।

Izvara* uvAca |

इत्य् उक्त्वा विपुल.गभीर.मेघ.नाद=

iti_uktvA vipula.gabhIra.megha.nAda=

प्रोल्लास.प्रकट.गिरा निशाचरी सा ।

prollAsa.prakaTa.girA nizAcarI sA |

तूष्णीम् अप्य् अतिविकट.आकृतिस् द् आसीच्*

tUSNIm api_ati.vikaTa.AkRti:_tat_AsIt*_

छुद्ध.अन्तः शरद.मलाभ्र.मण्डली_इव ॥३।७९।३६॥

zuddha.anta: zarada.malAbhra.maNDalI_iva ||3|79|36||

 

om

 

FM.3.79

 

RIDDLES

 

 

these are the Riddles of the Ogress

Karkatii.Crab

:

those who fail to answer are

her food

.

 

VASISHTHA said—

 

इत्य् उक्त्वा राक्षसी प्रश्नान् सा वक्तुम् उपचक्रमे ।

iti_uktvA rAkSasI praznAn sA vaktum upacakrame |

उच्यताम् इति राज्ञा_उक्ते तान् इमान् शृणु, राघव ॥३।७९।१॥

ucyatAm iti rAjJA_ukte tAn imAn zRNu, rAghava ||3|79|1||

.

so

having heard what the Ogress spoke

:

"Ask away"

the King spoke in reply

pay close attention to these things,

Râghava.Swift

.

"What…"

The OGRESS asked,

beginning her questionnaire

iti.so/"thus" uktvA.xx rAkSasI.Demoness prazna.An

sA.she/that.f.  vaktum.xx upacakrame . she began to speak .

ucyatAm. iti.so/"thus" rAjJA whin ukta.said..e tAn.xx imAn.xx zRNu.hear!, rAghava.Râghava

.

*vlm.p.1. Vasishtha continued:— After saying so, the fiend began to ask her questions. You should be attentive to them Râma, like the king who told her to go on.

 

एकस्य अनेक.संख्यस्य कस्य_Nor अम्बुdher व ।

ekasya aneka.saMkhyasya kasya_aNo:_ambudhe:_iva |

अन्तर्.ब्रह्माण्ड.लक्षाणि लीयन्ते बुद्बुदा इव ॥३।७९।२॥

antar.brahmANDa.lakSANi lIyante budbudA* iva ||3|79|2||

.

"what is

the one aNu.Atom

that is counted in the tens of thousands

found within the Cosmic Egg,

merging the bursting bubbles in that ocean

?

ekasya . of the one . aneka.saMkhyasya . not.one.countable .

kasya . of ¿whot . aNo: . of the Atom .

ambudhe:_iva . as of the ocean .

antar.brahmANDa.lakSANi . in the sense of "within the Cosmic.Egg" .

lIyante. budbuda.A* iva.like/as.if

.

*vlm.p.2 The rakshasi resumed:— What is that miniscule atomic particle that is one yet many, and is as vast as the ocean, and which contains innumerable worlds like the bubbles of the sea?

*jd. <aNu> is translated as "aNu.Atom" for want of a better term, since that is the most common usage. it is not exactly the Atom of the traditional physicist. • eyv. "Who is that atomic entity ... • *vlm.... that atomic minim ... (It is a minim for its minuteness, an atom—owing to its imperceptibility, one as regards its unity, many—on account of its attributes (*upAdhi.s), and vast in respect to its infinity, containing the passing worlds as the evanescent bubbles of water). • *sv. ... it is one and yet is many, and in which millions of universes merge even as ripples in an ocean? *AS. What is that tiny particle which is multiply counted (i.e. has multiple forms) in which millions of worlds (lit. lakhs . i.e. 100,000s) are incorporated (lIyante) like bubbles in an ocean?

 

किम् आकाशम् अनाकाशम् न किम्चित् किम्चिद् एव किम् ।

kim AkAzam an.AkAzam na kiMcit kiMcit_eva kim |

को ऽहम् एव_असि सम्पन्नः को भवान् अप्य् अहम् स्थितः ॥३।७९।३॥

ka:_aham eva_asi sampanna: ka:_bhavAn api_aham sthita: ||3|79|3||

.

What is the space that is not Space

?

what anything

is

nothing.at.all

?

what is the "I" that you've become

&

what I am I, your Majesty

?

*vlm.p.3 What is a void yet no void, which is something yet nothing? What makes me and you, and where do I or you abide and subside?

*kiMcit, kim.cit, what.ever .

#eyv. "Which sky is not a sky? Which, tho not something, is only something?"

*vlm. … a void yet non.void, which is something yet nothing? What is it that makes myself, and yourself, and wherein do I or you abide and subside?

(It is nothing in appearance, but something in our consciousness, and is both the subjective and objective).

*sv.3 What is it that is pure space, tho it appears to be not so? What is it that is me in you and that is you in me.

* kim AkAzam an.AkAzam . What Space is notSpace, what sky not.sky? . na kiMcit kiMcit_eva kim . or not.Whatever and Whatever too? . ka:_aham eva_asi sampanna: . Who is the I that you've become? . ka:_bhavAn api_aham sthita: . what I am I, your Majesty

 [Q2]

 

गच्छन् न गच्छति च कः को ऽतिष्ठन्न् अपि तिष्ठति ।

gacchan na gacchati ca ka: ka:_atiSThan*_api tiSThati |

kaz चेतनो ऽपि पाषणः कश्चिद् व्योम्नि विचित्र.कृत् ॥३।७९।४॥

ka:_cetana:_api pASaNa: ka:cit_vyomni vicitra.kRt ||3|79|4||

.

going,

what's it that doesnt go

?

resting,

what's it that doesnt rest

?

what

is the consciousness of stone

?

&

what makes pictures in the sky

?

gacchan . going . na gacchati . doesn’t go . ca.also/too. ka: . who? .

ka:_a.tiSThan*_api tiSThati who, not.existing yet exists?

ka:_cetana:_api pASaNa: . ¿who, tho sentient, is a stone?

ka:cit.vyomni . in whatever.sky .

vicitra.various.kRt

.

*vlm.p.4 What moves unmoved and unmoving, and stands without stopping? What is intelligent yet is as dull as a stone? What presents its variety in the emptiness of understanding?

*sv. ...; what is it that is a rock tho conscious and what plays wonderful tricks in empty space? • *vlm. ... who paints the sky with variegated hues.

.eyv. "Who, tho going, does not go? Who exists tho not existing? Who, tho a conscious being, is a stone? Who paints pictures in the sky?

 

वह्निताम् अजहच् च_एव kaz hnir दाहकः

vahnitAm ajahat_ca_eva ka:_ca vahni:_adAhaka: |

अवhner जायते वह्निः कस्माd राजन् निरन्तरम् ॥३।७९।५॥

avahne:_jAyate vahni: kasmAt_rAjan nirantaram ||3|79|5||

.

tho burning

(in a sense)

what is the fire that does not burn

?

and

if

fire is born from the unburning,

how can this be,

Your Majesty

?

vahnitAm ajahat_ca_eva . the state of fire remaining altho

ka:_ca vahni:_adAhaka: . what too the fire without a flame?

avahne:_jAyate vahni: . of non.fire is born the fire

kasmAt_rAjan nirantaram . from what, rAjA, wo a break?

.

*AS. What fire is continuously born out of non.fire, O King?

*sv.5.6.7.8 what is it that is not the sun and the moon and fire and yet eternally shines.

*vlm.5. What is it that has the nature of fire without its burning quality; and what is that unigneous substance which produces the fire and its flame.

#lakSaNa . *jahat.lakshaNa is that where a word loses its primary meaning, but is used in a sense which is, in some way, connected with its primary sense. For example, when we speak of a house on the Ganges, we do not mean a house actually_on the waters of the Ganges, but on its banks. In the *ajahat lakshana, on the other hand, the words do not lose their original meaning completely, but only to some extent. For example, when we say in a Court that "the Mace enters", we mean that a person bearing the mace enters.

 

अ=चन्द्र.अर्क.अग्नि.तारो ऽपि को ऽविनाशः प्रकाशकः ।

a=candra.arka.agni.tAra:_api ka:_a.vinAza: prakAzaka: |

अ=नेत्र.लभ्यात् कस्माच् च प्रकाशः सम्प्रवर्तते ॥३।७९।६॥

a=netra.labhyAt kasmAt_ca prakAza: sampravartate ||3|79|6||

.

it's not

the moon,

nor is it

the sun,

nor

the fiery stars

but

what

is the inextinguishable radiance

?

what

is the light

that is not

to be got

by the eyes

?

a=candra.arka.agni.tAra:_api . no moon or sun or fiery star altho .

kas.?who/which avinAza.: prakAzaka.:

a=netra.labhyAt. not to be got.sight.of. kasmAt_ca . and why? . prakAza.: sampravartate.

.

*sv.5.6.7.8 what is it that is not the sun and the moon and fire and yet eternally shines;

*vlm.6. Who is he that is not of the nature of the ever.changing solar, lunar and stellar lights, but is the neverchanging enlightenor of the sun, moon and stars; and who is that being who having no eyes, gives the eye its sight?

 

लता.गुल्म.अङ्कुर.आदीनाम् जाty.अन्धानाम् तथा_एव

latA.gulma.aGkura.AdInAm jAti.andhAnAm tathA_eva ca |

अन्येषाम् प्य् अnaक्षाणाम् आलोकः _उत्तमः ॥३।७९।७॥

anyeSAm api_an.akSANAm Aloka: ka* iva_uttama: ||3|79|7||

.

what

is the supreme Vision

for

creepers and trees and bushes,

and

for anything or anyone born without the organ of sight

?

of/for lataa.gulma.aGkura.aadi.s.inAm jaati.andha.s.AnAm tathaa eva of/for the ca anya.s.eSAm api an.akSa.s.ANAm Aloka.light/sight: kas.?who/which iva.like/as.if uttama.highest/uppermost:

.

of/for latA.gulma.aGkura.AdI.s.nAm jAti.andha.s.AnAm tathA eva ca anyeSAm api an.akSa

.

*vlm.7. Who is he that gives eyesight to the eyeless vegetables, and the blind mineral creation ? (Whereby they perceive the light of the luminaries of heaven as the sunflower moonflower.<i>helioselini<i/> and others).

 

जनकः को ऽम्बर.आदीनाम् सत्तायाः कः स्वभाव.दः ।

janaka: ka:_ambara.AdInAm sattAyA: ka: svabhAva.da: |

को जगद् रत्न.कोशः स्यात् कस्य कोशो मणेर् जगत् ॥३।७९।८॥

ka:_jagat_ratna.koza: syAt kasya kozo maNe:_jagat ||3|79|8||

.

what

fathers

the sky & its room

and for all it gives to each its own Suchness

?

if

the world is a Treasure.house,

what

jewel

is the house's Treasure

?

janaka: kas.?who/which of/for the ambara.Ad.s.InAm sattaa.yA: kas.?who/which svabhaava.da: kas.?who/which jagat ratna.koza.vessel/container/sheath\treasury: syAt.be.it kasya.of.whom? koza.vessel/container/sheath\treasury.: maNi.jewel/Wishing.stone.e: jagat

.

janaka

ambara.Ad.s.InAm sattA

svabhAva.da

jagat ratna

.

*vlm.8. Who is the maker of heavens, and who is the author of the natures of things; who is the source of this coming world, and whose treasure are all the gems contained in it? (Man foolishly owns them for a time, but leaves at last to their true possessor and maker).

 

को ऽणुस् तमः प्रकाशः स्यात् को ऽणुर् अस्ति च न_अस्ति च ।

ka:_aNu:_tama: prakAza: syAt ka:_aNu:_asti ca na_asti ca |

को ऽणुर् दूरे_ऽप्य् अदूरे च को ऽणुर् एव महागिरिः ॥३।७९।९॥

ka:_aNu:_dUre_api_a.dUre ca ka:_aNu:_eva mahA.giri: ||3|79|9||

.

what

aNu.Atom

is both dark and bright

?

what aNu.Atom

is and is not

?

what aNu.Atom is both

near and far

?

what aNu.Atom is a great mountain

?

kas.?who/which aNu.Atom: tamas.dark prakAza.bright/radiant: syAt.would.be kas.?who/which aNu.Atom: asti.is/exists ca.and/also na.not asti.is/exists ca.and/also kas.?who/which aNu.Atom: dUra.far.away.e api.even\very a.not.dUra.far.away.e ca.and/also kas.?who/which aNu.Atom: eva.indeed\only/very mahA.great.giri.mountain:

.

jd. I translate "aNu.Atom",

but had rather read it as "Singularity",

like that of the Big Bang.

*vlm. [reading #aNu, as "monad"] This is presented by Leibniz (who invented the calculus independently of Newton). vlm: "A geometrical monad is a point without dimension. In the Monadology of Leibnitz, it is the elementary particle of vital force acting not mechanically, but from internal principle. It is the Enteleched of Aristotle, whose essence consists in force." See http://en.wikipedia.org/wiki/Monadology.

 [Q79.9/A80.9]

 

निमेष एव कः कल्पः कः कल्पो ऽपि निमेषकः ।

nimeSa* eva ka: kalpa: ka: kalpa:_api nimeSaka: |

किम् प्रत्यKषम् असद्.रूपम् किम् चेतनम् अचेतनम् ॥३।७९।१०॥

kim pratyakSam a.sat.rUpam kim cetanam a.cetanam ||3|79|10||

.

what is it that's

a twinkling of the eye

and yet

an Age?

&

what Age lasts for only a twinkle

?

what is unreal yet evident ?

what is conceived tho not conceived

?

nimeSa.: eva kas kalpa: kas kalpa: api nimeSa.ka: kim pratyakSam a.satrUpa.m kim cetana.m acetana.m

.

*vlm.10. To whom is a twinkling of the eye, as long as a #kalpa millennium; and a whole age but a moment? Who is he whose omnipresence is equal to his absence, and whose omniscience is alike his total ignorance?

 

कश् च वायुर् अवायुश् च कः शब्दो ऽशब्द एव कः ।

ka:_ca vAyu:_a.vAyu:_ca ka: zabda:_a.zabda* eva ka: |

कः सर्वम् न च किम्चिच् च को ऽहम् न_अहम् च किम् भवेत् ॥३।७९।११॥

ka: sarvam na ca kiMcit_ca ka:_aham na_aham ca kim bhavet ||3|79|11||

.

what

wind is it that isn't wind

?

what

is the word that's not a word

?

what

all is also not.at.all

?

&

what

I

is not.I also

?

kas ca vAyu: a.vAyu: ca kas zabda: a.zabda: eva kas kas sarvam na ca kiMcit ca

kas aham na aham ca kim bhavet

.

*vlm.11. Who is called the spirit, but is no air in itself; and who is said to be the sound or word, but is none of them himself? He is called the All, but is none at all of all that exists; and he is known as Ego, but no ego is he himself.

 [Q79.11]

 

किम् प्रयत्न.शत=प्राप्यम् लब्ध्वा_अपि बहु.जन्मनि

kim prayatna.zata=prApyam labdhvA_api bahu.janmani |

लब्धम् किम्चिद् भवति किम्.तु सर्वम् लभ्यते ॥३।७९।१२॥

labdham na kiMcit_bhavati kim.tu sarvam na labhyate ||3|79|12||

.

what

is to be got

thru the efforts of a hundred births

?

(having.obtained which

nothing whatever becomes obtained,

even the All is not obtained)

.

kim.!? prayatna.zata.praapya.m labdhvaa api whin bahu.much/many.janma.ni labdha.m na.no/not kiMcit bhavat.becoming/being.i kiMtu.yet/however/nevertheless sarva.all/every.m na.no/not labhyat.getting.e

.

prayatna.zata.prApya.m labdhvA api

janma.ni labdha

kiMcit

.

*vlm.12. What is it that is gained by the greatest application of a great many births (lives), and when gained at last, is hard to be retained.

 

स्वस्थेन जीवितेन_उच्चैः केन_आत्मा_एव_अपहारितः ।

svasthena jIvitena_uccai: kena_AtmA_eva_apahArita: |

केन_अणुना_अन्तः क्रियते मेरुस् त्रिभुवनम् तृणम् ॥३।७९।१३॥

kena_aNunA_anta: kriyate meru:_tribhuvanam tRNam ||3|79|13||

.

Within what Atom is the triple World with Mount.Meru made a  leaf of grass

.

by what with svastha.selfabiding/natural/healthy.ena having.lived  uccais.high/loud/much is AtmA.Aatmâ.self eva.indeed\only/very apahArita.carried.off?

?

svasthena jIvitena_uccai: kena_AtmA_eva_apahArita: | kena_aNunA_anta: kriyate meru:_tribhuvanam tRNam

.

*AS. By what has the soul itself been appropriated while he himself is stable (svasthena jIvitena) in a far away place (uccai:)? What aNu.Atom creates within itself the meru, the three worlds and even the grass? * this aNu.Atom generates all things, great and small!

*vlm.13. Who being in easy circumstances in life, has not lost his soul in it; and who being but an aNu.Atom in creation, does not reckon the great mountain of Meru as a particle? i. e. the egotist.

.

##sthA . *stha . *svastha . a. being in one's natural condition, healthy, well, comfortable; abstr. {*svasthatA} f.

.*svastha.selfabiding/natural/healthy

.

svastha.selfabiding/natura/comfortable.ena jIvita.having.lived.ena uccais.high/loud/much kena.by/with.?whom/?why AtmA.Aatmâ.self eva.indeed\only/very apahArita.carried.off: kena.by/with.?whom/?what by/with aNu.Atom.nA antar.inner kriyate.being.done/made. meru.Mount.Meru: them tribhuvana.Triple.World.m tRNa.grass/straw.m

 

केन_अप्य् अणुक.मात्रेण पूरित शत.योजनी ।

kena_api_aNuka.mAtreNa pUrita zata.yojanI |

को ऽणुर् एव भवन् माति न योजन.शतेष्व् अपि ॥३।७९।१४॥

ka:_aNu:_eva bhavan mAti na yojana.zateSu_api ||3|79|14||

.

as what one particle are a hundred leagues filled

?

what, tho it's an aNuAtom, is not contained even in a hundred leagues

?

kena_api_aNuka.mAtreNa pUrita zata.yojanI | ka:_aNu:_eva bhavan mAti na yojana.zateSu_api

.

*vlm.14. What is that which being no more than an atom, fills a space of many leagues; and who is an atomic particle; that is not contained (measured) in many miles?

*as kena.with/by.¿what._api_aNuka.particle/one.aNu.mAtreNa pUrita zata.yojanI . has filled a hundred leagues . kas.?who/which aNu.Atom: va.indeed\only/very bhavan.xx mAti.measures/fills na.not whin yojana.league.zata.hundred.s.eSu api.even\very

 

केन_आलोकन.मात्रेण जगद्.बालः प्रनाट्यते ।

kena_Alokana.mAtreNa jagat.bAla: pranATyate |

कस्य_अणोर् उदरे सन्ति किल_अवनि.भृताम् घटाः ॥३।७९।१५॥

kasya_aNo:_udare santi kila_avani.bhRtAm ghaTA: ||3|79|15||

.

what

is the light by which the Worlt.child plays

?

existing in the heart of

what

aNu.Atom

are there hordes of mountain.kings

?

kena.by/with.?whom/?what Alokana.looking/viewing/horizon.mAtra.measure/mode.eNa jagat.world.bAla.boy/child: pranATyate.is.played/danced/performed

kasya.of?whom/which aNu.Atom.o: whin udara.belly/womb\interior\inside/within.e santi.being/existing

kila.indeed, of course avani.bhRta.Am ghaTa.A:  

.

*AS. By whose mere looking causes the world to dance like a child? In whose atom's belly are hordes of kings (avanibhRtAm ghaTAH)? the implication is that if there are many Kings, there are many people and other life forms.
*vlm.15. At whose glance and nod is it, that all beings act their parts as players; and what is that place which contains in its bosom many a mountain chain?

 

अणुत्वम् अजहत् को ऽणुर् मेरोः स्थूलतर.आकृतिः ।

aNutvam ajahat ka:_aNu:_mero: sthUlatara.AkRti: |

बालाग्र.शत.भाग.आत्मा को ऽणुर्_उच्चैः शिल.उच्चयः ॥३।७९।१६॥

bAlAgra.zata.bhAga.AtmA ka:_aNu:_uccai: zila.uccaya: ||3|79|16||

.

not dropping its Atomic nature,

what

Atom

is solider of form than Mount meru,

with forces of a hundred kinds

?

what Atom

rises to such mountain heights

?

aNutva.m ajahat kas.?who/which aNu: @ meru.Mount.Meru.o: sthuulatara.aakRti: baala.agra.zata.bhaaga.aatma.a kas.?who/which aNu: uccais.above\very.much {zila.gleaning/zilA.stone/rock}.uccaya.gathering/collection/heap/multitude:

.

aNu.tva.m ajahat

aNu

sthUlatara.AkRti: bAlAgra.zata.bhAga1.AtmA

aNu:

.

*sv.16 what is it that without ever renouncing its atomic nature appears to be bigger than the biggest mountain; what is that aNu.Atom in which the entire universe rests like a seed during the cosmic dissolution?

*vlm.16. Who is it, that is bigger than the mount Meru in his minuteness; and who is it that being, lesser than the point of a hair, is yet higher than the highest rock? (So the srúti. Anoraniyan mahato mahiyan: i. e. Minuter than the minutest and bigger than the biggest).

 

को ऽणुः प्रकाश.तमसाम् दीपः प्रकटन.प्रदः ।

ka:_aNu: prakAza.tamasAm dIpa: prakaTana.prada: |

कस्य_अणोर् उदरे सन्ति समग्र.अनुभव.अणवः ॥३।७९।१७॥

kasya_aNo:_udare santi samagra.anubhava.aNava: ||3|79|17||

.

what aNu.Atom

illuminating darkness

is a lamp to make things evident

?

is

being within that aNu.Atom

the atomism of all experience

?

kas.?who/which aNu.atom/singularity/moment: prakaaza.tamas.darkness/error.Am diipa: prakaTana.prada: of/for the kasya.of.whom? aNu.atom/singularity/moment.o: udara.belly/womb\cavity\interior.e santi samagra.anubhava.aNu.atom/singularity/moment.s.a:

.

prakAza

dIpa: prakaTana.prada

santi

.

Q y3079.017 A y3081.035

*vlm.17. Whose light was it, that brought out the lamp of light from the bosom of darkness; and what minute particle is it, that contains the minutiae of ideas ad infinitum in it?

 

को ऽणुर् अत्यन्त.निःस्वादुर् अपि सम्स्वदते ऽनिशम् ।

ka:_aNu:_atyanta.ni:svAdu:_api samsvadate_anizam |

केन संत्यजता सर्वम् अणुना सर्वम् आश्रितम् ॥३।७९।१८॥

kena saMtyajatA sarvam aNunA sarvam Azritam ||3|79|18||

.

what Atom,

tho absolutely tasteless,

is constantly pleasing

?

thru renunciation of what Atom

does everything remain

?

kas.?who/which aNu.atom/singularity/moment: atyanta.ni:svaadu: api samsvadat.e anizam kena saMtyajatA.abandonment/desertion sarva.all/every.m aNu.atom/singularity/moment.nA sarva.all/every.m Azrita.depending.on/resorting.to.m

.

atyanta.ni:svAdu: api samsvadate anizam kena

.

*vlm.18. Which having no flavour in it, gives savour to all things; and whose presence being withdrawn from all substances, reduces them to infinitessimal atoms.

*AS. By what atom, tho tasteless, is always tasted . is always being sought after. Which aNu.Atom discards everything, yet everything resides in it?

Q y3079.018 . A y3081.037..039

 

केन_आत्मा.च्छादना.शक्तेन_अणुना_आच्छादितम् जगत् ।

kena_AtmA.*chAdanA.zaktena_aNunA_AcchAditam jagat |

जगल्.लये न कस्य_अणोः सद्.भूतम् अपि जीवति ॥३।७९।१९॥

jagat.laye na kasya_aNo: sat.bhUtam api jIvati ||3|79|19||

.

thru what Atom

with its power to give clarity to self

is the world covered

?

at Doomsday

what Atom

tho an existent being,

does not live

?

by.with the kena aatma.a.*chaadanaa.zakta.ena aNu.atom/singularity/moment.nA aacchaadita.m jagat jagat.laya.e na.no/not kasya.of.what/whom? aNu.atom/singularity/moment.o: sat.bhuuta.m api.tho/even jIvat.living.i

.

kena AtmA.*chAdanA.zaktena

AcchAditam jagat jagat.laya

sat.bhUtam

.

*AS. What aNu.Atom incapable of being covered, covers the whole word? At the destruction time (jagallaye) the world, tho born from the true of existence of which aNu.Atom does not live? In all this, the word "atom" is used an a translation of aNu*, which might be a modern convention! I think, originally, it should be just thought of as "it" or "that thing"! Perhaps, the translation should be so modified.

*jd. for the *vaizeSika view see

https://www.dropbox.com/s/dhf6â1em7vcmoh/Space%2C%20Time%20and%20%23aNu.docx?dl=0

*jd: The MW entry suggests "minuteness" as an alternative. "That thing" would further complicate the forthcoming usage of <tat> as "That". The word "bit" would be suitable, in its computer sense. But the sense of "atom", whatever its history, is firmly established in the literature.

I still find the Singularity of the Big Bang to be the best reading, especially in paramANu.SuperAtom. Any Atom is both Atom o&r SuperAtom, depending on the POV (Point.of.View). This Atom is a SuperAtom when that Atom is an Atom; when that Atom is a SuperAtom, this Atom is an Atom.

*vlm.19. Who is it that by his self.pervasion, connects the particles composing the world (as by their power of attraction); and what imperceptible power is it, that rejoins the detached particles, after their separation and dissolution for recreation of the new world? (The atomic powers of attraction and repulsion of particles and bodies).

Q y3079.019 . A y3081.040, y3081.043

y3081.040 answers y3079.019

 

अजात.अवयवः को ऽणुः सहस्र.कर.लोचनः ।

ajAta.avayava: ka:_aNu: sahasra.kara.locana: |

को निमेषो महाकल्पः कल्प.कोटि.शतानि च ॥३।७९।२०॥

ka:_nimeSa:_mahAkalpa: kalpa.koTi.zatAni ca ||3|79|20||

.

what Atom,

not having come to formation,

yet has a thousand hands and eyes

?

what eyeblink

is a mahA.kalpa.Great.Age,

and a a hundred million ages too

?

ajaata.avayava: kas.?who/which aNu.atom/singularity/moment: sahasra.kara.locana: kas.?who/which nimeSa: mahA.great.kalpa: kalpa.koTi.edge/limit\ten.million.zata.hundred.ani ca.and/also/too

.

ajAta.avayava

aNu: sahasra.kara.locana

nimeSa

kalpa

.

Q y3079.020 . A y3081.047

*vlm.20. Who being formless, has a thousand hands and eyes; and a twinkling of whose eye, comprehends the period of many cycles together?

 

अणौ जगन्ति तिष्ठन्ति कस्मिन् बीज इव द्रुमः ।

aNau jaganti tiSThanti kasmin bIja* iva druma: |

बीजानि निष्कल.अन्तानि स्फुटान्य् अनुदितान्य् अपि ॥३।७९।२१॥

bIjAni niSkala.antAni sphuTAni_anuditAni_api ||3|79|21||

.

in an Atom the worlds rest

:

where

?

in a seed as in a tree

?

such seeds are grown separate,

expressed tho they have not arisen

.

whin aNu.atom/singularity/moment.au jagat.s.nti tiSThan.ti kasmin biija* iva druma: biija.ani niSkala.anta.end.ani sphuTa.expanded\open\clear.ani anudita.not.arisen/not.appeared\unsaid\unuttered.ani api.tho/even

.

jaganti tiSThanti kasmin bIja* iva druma: bIjAni niSkala

.

*vlm.21. In what microscopic mite does the world subsist as an arbor in its seed, and by what power do the unproductive seeds of atoms, become productive of worlds?

*eyv. "In which atom, the worlds exist just as a tree in a seed?"

*AS. The seeds are described as formless or explicit or not even yet arisen? Thus, all stages of development of the future world are implicit there.

 

कल्पः कस्य निमेषस्य बीजस्य_इव_अन्तरस्थितः ।

kalpa: kasya nimeSasya bIjasya_iva_antarasthita: |

कः प्रयोजन.कर्तृत्वम् अप्य् अनाश्रित्य कारकः ॥३।७९।२२॥

ka: prayojana.kartRtvam api_anAzritya kAraka: ||3|79|22||

.

an age

of what

moment

is an age the inner content

like a seed

?

what

—without dependency on any motive—

is an agent

?

kalpa: kasya.of.what/whom? nimeSa.sya bIja.sya iva antarasthita: kas.?who/which prayojana.kartR.doer/maker.tva.-ity(function).m api.tho/even an.non.Azritya.having.sheltered.in/having.recourse.to\employing\practising kAraka.effecter/doer/case:

.

kalpa

nimeSasya bIjasya iva antarasthita

prayojana

.

*vlm.22. Whose glance is it, that causes the production of the world, as from its seed; and who is it that creates the world without any motive or material? (The motives are the subjective or internal cause and the objective or external objects of creation. And material means the matter of unisubstantism of materialists).

 

दृश्य.सम्पत्तये द्रष्टा स्व.आत्मानम् दृश्यताम् नयन् ।

dRzya.sampattaye draSTA sva.AtmAnam dRzyatAm nayan |

दृश्यम् पश्यन् स्वम् आत्मानम् को हि पश्यत्य् अनेत्रवान् ॥३।७९।२३॥

dRzyam pazyan svam AtmAnam ka:_hi pazyati_a.netravAn ||3|79|23||

.

when

a dRshya.Object

happens,

leading the svAtmA.OwnSelf to objectivity,

seeing hir own Self as an object

who is it

that sees eyelessly

?

and sees an inwardly dissolved object

?

dRzya.sampatti.aye draSTA of/for the svAtma.anam dRzyataa.m nayan dRzya.m pazyan sva.m aatma.anam kas.?who/which hi pazyat.seeing/knowing.i a.non.netra.vaan

.

dRzya.sampattaye draSTA sva.AtmAnam dRzyatAm nayan dRzyam pazyan svam AtmAnam

hi

netra

vAn

.

*vlm. What is that being, who without his visual organs, enjoys the pleasure of seeing.dRShTi; and is the viewer draShTA of Himself, which he makes the object of his view (dRshya).

 

अन्तर्.गलित दृश्यम् त्मानम् अखण्डितम्

antar.galita dRzyam ca ka* AtmAnam akhaNDitam |

दृश्य.असम्पत्तये पश्यन् पुरो दृश्यम् पश्यति ॥३।७९।२४॥

dRzya.asampattaye pazyan pura:_dRzyam na pazyati ||3|79|24||

.

what

self

is

without division

when seeing things happen

tho it sees no object before it

?

antar.within/inner.galita dRzya.m ca.and/also/too kas.?who/which

AtmAnam a.non.khaNDita.m dRzya.a.sampatti.aye pazyan.seeing/knowing pura: dRzya.m na.no/not pazyat.seeing/knowing.i

.

galita dRzya

AtmAnam

khaNDitam dRzya.asampatti pura: dRzya

.

*vlm.24. Who is he that having no object of vision before him, sees nothing without him, but looks upon himself as an infinity void of all visibles within it.

*AS. One who has dissolved the visible within himself, what self does he see continuously and with the goal of removing the visible world, does not see what is in front? * Thus, it is asking for the object of meditation of those who have turned away from the visible world.

 

आत्मानम् दर्शनम् दृश्यम् को भासयति दृश्यवत् ।

AtmAnam darzanam dRzyam ka:_bhAsayati dRzyavat |

कटक.आदीनि हेम्ना_इव विकीर्णम् केन च त्रयम् ॥३।७९।२५॥

kaTaka.AdIni hemnA_iva vikIrNam kena ca trayam ||3|79|25||

.

the seer's self,

seeing,

the seen

what

projects as such perception,

like a bracelet projected in gold

?

what

scatters out the threefold worlds

?

aatmaanam darzana.m dRzya.m kas bhaasayat.i dRzya.vat.like/-ful kaTaka.aadi.ini hemn.A iva.like/as.if vikiirNa.m kena ca.and/also/too traya.m

.

AtmAnam darzanam dRzyam ka: bhAsayat kaTaka.AdIni hemnA iva vikIrNam kena trayam

.

*vlm.25. Who is it, that shows the subjective sight of the soul by itself, as an objective view; and represents the world as the figure of a bracelet, in his own metal?

 

कस्मान् न किम्चिच् च पृथग् ऊर्न्य्.आदि_इव महाम्भसः ।

kasmAt_na kiMcit_ca pRthak_Urmi.Adi_iva mahAmbhasa: |

कस्य_इच्छया पृथक् च_अस्ति वीचिता_इव महाम्भसः ॥३।७९।२६॥

kasya_icchayA pRthak_ca_asti vIcitA_iva mahAmbhasa: ||3|79|26||

.

why

?

if

nothing is separate

but

joined like the waves in the great ocean,

by

what

will is there separation

like the breaking waves from that great sea

?

kasmAt.whence?why?how? na.no/not kiMcit ca.and/also/too pRthak uurmi.aadi iva.like/as.if mahA.great.ambhas.a: kasya.of.what/whom? icchaa.yA pRthak ca.and/also/too asti vIcitaa iva.like/as.if mahA.great.ambhas.a:

.

kiMcit

pRthak Urmi.Adi

ambhas

icchA pRthak

asti

vIcitA

.

*vlm.26. Who is it that has nothing existent beside himself, and in whom all things exist, like the waves existing in the waters; and who is it whose will makes them appear as different things? (The one being no more than fluctuations of the other, and substantially the same).

 

दिक्.काल.आद्य्.अनवछिन्नाद् एकस्माद् असतः सतः ।

dik.kAla.Adi.an.avachinnAt_ekasmAt_a.sata: sata: |

द्वैतम् अप्य् अपृथक् कस्माद् द्रवता_इव महाम्भसः ॥३।७९।२७॥

dvaitam api_a.pRthak kasmAt_dravatA_iva mahAmbhasa: ||3|79|27||

.

Place and Time are indivisible

because of their unity,

like water and fluidity

:

are Such and unSuch separate

?

dik.kaala.aadi.an.avachinna.at ekasmaat asat.a: sat.a: dvaita.m api.tho/even a.non.pRthak kasmAt.whence?why?how?t dravatA iva.like/as.if mahA.great.ambhas.a:

.

dik.kAla.Adi.an.avachinnAt ekasmAt a.sata: sata: dvaita pRthak dravatA  ambhas

.

*vlm.27. Both time and space are equally infinite and indivisible, as the essence of God wherein they subsist, why then do we try to differentiate and separate them like the water from its fluidity?

 

आत्मानम् दर्शनम् दृश्यम् सद्.असच् च जगत्.त्रयम् ।

AtmAnam darzanam dRzyam sat.a.sat_ca jagat.trayam |

को ऽन्तर्बीजम् इव_अन्त.स्थम् स्थितः कृत्वा त्रि.काल.गः ॥३।७९।२८॥

ka:_antarbIjam iva_anta.stham sthita: kRtvA tri.kAla.ga: ||3|79|28||

.

the self,

perception,

objects,

what is So, and what's not.So,

the three worlds

what

sits within

as.if within a seed

conditioned to grow into the three Times

?

AtmAnam darzana.m dRzya.m sat.asat ca jagattraya.m kas antarbIja.m iva antar.stha.m

sthita: kRtvA trikAla.ga:

.

*vlm.28. What is the inward cause in us, which makes the believer in the soul, to view the unreal world as real, and why does this fallacy continue at all times?

 

भूतम् भवद् भविष्यच् च जगद्.वृन्दम् बृहद्.भ्रमम्

bhUtam bhavat_bhaviSyat_ca jagat*vRndam bRhat.bhramam |

नित्यम् समस्य कस्य अन्तर्.बीजस्य_अन्तर् इव द्रुमः ॥३।७९।२९॥

nityam samasya kasya antar.bIjasya_antar iva druma: ||3|79|29||

.

what is, what was, and what will be,

the multitude of whirling worlds

in what

?

what unity contains them all

like trees within a seed

?

bhUta.m bhavat.bhaviSyat.ca jagat*vRnda.m bRhat.bhrama.m nitya.m samasya kasya.antar bIjasya.antar iva druma:

.

*vlm.29. The knowledge of the worlds whether as present, past or in futuro, is all a great error; and yet what is that immutable being, which contains in it the seed of this phenomenal wilderness?

 

बीजम् द्रुमतया_इव_आशु द्रुमो बीजतया_इव च ।

bIjam drumatayA_iva_Azu druma:_bIjatayA_iva ca |

स्वम् एकम् अजहद् रूपम् उदेत्य् अनुदिto 'पि कः ॥३।७९।३०॥

svam ekam ajahat_rUpam udeti_anudita:_api ka: ||3|79|30||

.

the tree comes from a seed

:

the seed comes from a tree

:

but

what

is that which in its unique, changeless form

is

both produced and unproduced

?

bIja.m drumatayA iva Azu druma: bIjatayA iva ca sva.m eka.m ajahat rUpa.m udeti anudita: api ka:

.

*vlm.30. What being is that, which shows these phenomena without changing itself, such as in the shape of the seed of the world, before it develops itself in creation; and sometimes in the form of a developed forest of created beings?

 

बिस.तन्तुर् महा.मेरुर् भो राजन् यद् अपेक्षया ।

bisa.tantu:_mahA.meru:_bho rAjan yat_apekSayA |

तस्य कस्य_उदरे सन्ति मेरु.मन्दर.कोटयः ॥३।७९।३१॥

tasya kasya_udare santi meru.mandara.koTaya: ||3|79|31||

केन_इदम् आततम् अनेक.चिद् एव विश्वम्

kena_idam Atatam aneka.cit_eva vizvam

किम् सार एवम् अतिवल्गसि हंसि पासि ।

kim sAra* evam ati.valgasi haMsi pAsi |

किम् दर्शनेन न भवस्य् अथवा सदा_एव

kim darzanena na bhavasi_athavA sadA_eva

नूनम् भस्य् अमल.दृग्.वदनः स्व.शान्त्यै ॥३।७९।३२॥

nUnam bhavasi_amala.dRk.vadana: sva.zAntyai ||3|79|32||

.

mighty Mount.meru

—Sir, rAjA—

what

is its origin,

and that of the millions of meru.s and mandara.s

?

thru what

is this vast multi.conscient universe

?

what

is the essence that you project, harm, protect

?

what

is the vision

than which you are not otherwise,

now becoming the face of the pure Seer at peace

?

bisa.tantu: mahA.meru: bho rAjan yat apekSayA tasya kasya udare santi meru.mandara.koTaya: kena ida.m Atata.m aneka.cit eva vizva.m kim sAra* eva.m ati.valgasi haMsi pAsi kim darzanena na bhavasi athavA sadA eva nUna.m bhavasi amala.dRk.vadana: sva.zAntyai

.

*sv.31 29.31 what is it that comes into manifestation and vanishes alternately, even as the tree comes out of the seed and the seed comes out of the tree alternately? *sv.32 O king, what is the creator of this universe and by whose power do you exist and function as a king, protecting your subjects and punishing the wicked; what is it, seeing which your own vision is purified and you exist as that alone without a division?

*vlm.31. Tell me, O prince! on what solid basis does the great Meru, stand like a tender filament of the lotus; and what gigantic form is that, which contains thousands of Merus and Mandaras within its capacious womb? *vlm.32. Tell me, what is that immeasurable Intellect, which has spread these myriads of intelligences in all these worlds; what is that which supplies thee with thy strength for ruling and protecting thy people, and in conducting thyself through life; and what is it in whose sight, thou dost either lose thyself or thinkest to exist? Tell me all these, O clear sighted and fair faced prince, for the satisfaction of my heart.

*AS. By what has this world of many minds (anekacit) been built (Atatam)? By what power do you thus chatter away, kill and protect? By whose vision would you be no more, or indeed will exist forever with your sight and mouth cleared (your vision and speech being free of defects) ending in peace?

 

एषो ऽसौ प्रगलतु संशयो मम उच्चैश्

eSa:_asau pragalatu saMzaya:_mama_uccai:_

चित्त.श्री.मुख.मिहिक.अमल.अनुलेपः ।

citta.zrI.mukha.mihika.amala.anulepa: |

यस्य_अग्रे न गलति संशयः स.मूलो

yasya_agre na galati saMzaya: sa.mUla:_

_एव_असौ क्वचिद् अपि पण्डित.उक्तिम् एति ॥३।७९।३३॥

na_eva_asau kvacit_api paNDita.uktim eti ||3|79|33||

.

this very doubt

—let it drain away—

higher

to an Affective mind cleansed of its fog of many faces

.

whoever does not drain his doubt to the dregs

does not deserve to be deemed a Scholar

.

eSas.this.one asau.this.yonder m./f. pragalatu.let.it.falloff/drip. saMzaya.doubt.: mama.my uccais.xx citta.Chitta/Affective mind.zriyam.beauty/wealth.mukha.mouth.face/entrance.mihika.mist/fog.amala.unspotted.anulepa.oil/unguent: yasya.of.which/whose. agre. na.not galati. saMzaya.: sa.with.mUla.root: na.not eva.indeed\only/very asau.this.yonder m./f. kvacit.wherever\somewhere api paNDita.Pandit/scholar.ukti.m eti.going

.

*sv. ... He is not a wise man who is unable, when questioned, to cut at the very root of ignorance and doubt.

*vlm.33. Let thy answer melt down the doubt, that has covered the face of my heart as with snows. If it fail to efface this dirt of doubt altogether from the surface of my heart, I will never account it as the saying of the wise.

##gal . #pragal . *pragalati . to fall.off, drip down *pragalayati . to cause to fall or drip . #pragalita.fallen.off/dripped.down .

 

एवम् मे यदि विनेष्यथः क्रम.उक्तम्

evam me yadi na vineSyatha: krama.uktam

संशान्तम् लघुतर.संशयम् सु.बुद्धी

saMzAntam laghutara.saMzayam su.buddhI |

द् kSo.रठ.हुताशन.इन्धनत्वम्

tat_rakSa:.jaraTha.hutAzana.indhanatvam

निर्विघ्नम् झटिति गमिष्यथः क्षणेन ॥३।७९।३४॥

nirvighnam jhaTiti gamiSyatha: kSaNena ||3|79|34||

.

evam me yadi na vineSyatha: krama.uktam saMzAntam laghutara.saMzayam su.buddhI tat rakSa:.jaraTha.hutAzana.indhanatvam nirvighnam jhaTiti gamiSyatha: kSaNena

.

if

however

you two cannot resolve these questions,

and lighten these doubts of buddhi.Intellect,

you will come

to the cruel sacrificial fire of a rAkShasa belly

.

at once

.

without a moment's delay

.

*vlm.34. But if thou fail to lighten my heart of its doubts, and get it at ease; then know for certain, that thou shalt immediately be made a fuel to the fire of my bowels at this very moment.

 

पश्चात् ताम् जन.पद.मण्डलीम् समन्ताद्

pazcAt tAm jana.pada.maNDalIm samantAd

धावत् कीम् उरु.जठरा क्षणाद् ग्रसे 'हम् ।

dhAvat kIm uru.jaTharA kSaNAt_grase_aham |

एवम् ते भवतु सुराजता इति मन्ये

evam te bhavatu surAjatA* iti manye

मूर्खाणाम् अतिरस एव संक्षयाय ॥३।७९।३५॥

mUrkhANAm ati.rasa* eva saMkSayAya ||3|79|35||

.

for

if that's the case

I will cleanse the people from your land entirely,

filling my big belly

.

let your kingdom become my food,

for I think that a feast of fools is ripe for the tasting

.

pazcAt tAm jana.pada.maNDalIm samantAt dhAvat kIm uru.jaTharA kSaNAt grase aham evam te bhavatu surAjatA* iti manye mUrkhANAm ati.rasa* eva saMkSayAya

.

*AS. After, I gobble up (grase'ham) all your people (bhAvatkIm samastAm janamaNDalIm), thus I think this is your duty of a good king (to answer me and save everybody), for I think . I am afraid . the ignorant are eager for (their own) destruction.

*sv.34.36 If, however, you are unable to uproot this ignorance in me and to answer these questions, you will appease my hunger today.

*vlm.35. I shall then fill this big belly of mine with all the people of thy realm; but shouldst thou aswer rightly, thou shalt reign in peace; or else thou shalt meet thy end like the ignorant, who are surfeited with the enjoyments of life.

 

LORD ISHWARA continued—

 

इत्य् उक्त्वा विपुल.गभीर.मेघ.नाद=

iti_uktvA vipula.gabhIra.megha.nAda=

प्रोल्लास.प्रकट.गिरा निशाचरी सा ।

prollAsa.prakaTa.girA nizAcarI sA |

तूष्णीम् अप्य् अतिविकट.आकृतिस् तद् आसीच्*

tUSNIm api_ati.vikaTa.AkRti:_tat_AsIt*_

छुद्ध.अन्तः शरद.मलाभ्र.मण्डली_इव ॥३।७९।३६॥

zuddha.anta: zarada.malAbhra.maNDalI_iva ||3|79|36||

.

with these words, the night.rover roared like stormy thundercloud,

but then

like an empty cloud

grew still within

expectantly

.

iti.so/"thus" uktvA.having.said vipula.extensive/huge.gabhIra.megha.cloud.nAda1.prollAsa.prakaTa.gir.A nizAcara.night.rover.I sA.she/that.f. tUSNIm.xx api.even\very ati.very/beyond.vikaTa.AkRti.: tat.that/it/he AsIt. zuddha.pure.antar.inner zarada.mala.abhra.raincloud.maNDala.sphere/domnain.I iva.like/as.if

.

*vlm.36. Saying so, the nocturnal fiend made the loud shout of a roaring cloud, expressive of her joy; and then sat silent with her fearful features, like a light hearted cloud in autumn (which is of gigantic shape, but empty of rain waters within).

.

om

.

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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॥
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Jiva Das

unread,
Jul 14, 2021, 3:32:52 PMJul 14
to yoga vasishtha

 

these are the Riddles of the Ogress

Karkatî.Crab

:

those who fail to answer are

her food

.

 

VASISHTHA said—

 

इत्य् उक्त्वा राक्षसी प्रश्नान् सा वक्तुम् उपचक्रमे ।

iti_uktvA rAkSasI praznAn sA vaktum upacakrame |

उच्यताम् इति राज्ञा_उक्ते तान् इमान् शृणु, राघव ॥३।७९।१॥

ucyatAm iti rAjJA_ukte tAn imAn zRNu, rAghava ||3|79|1||

.

so

having heard what the Ogress spoke

:

"Ask away"

the King spoke in reply

pay close attention to these things,

Râghava.Swift

.

"What…"

The OGRESS asked,

beginning her questionnaire

iti.so/"thus" uktvA.having said ~*rAkSasI.Demoness ~*prazna.question.An

sA.she/that.f. ~*vaktum.2speak upacakrame.began.to.speak ucyatAm*  iti.so/"thus" rAjJA* whin ukta.said/told.said..e tA'n.them.there imA'n.thz.here zRNu.hear/pay.attention.hear!, rAghava.Râghava

.

*vlm.p.1. Vasishtha continued:— After saying so, the fiend began to ask her questions. You should be attentive to them Râma, like the king who told her to go on.

 

एकस्य अनेक.संख्यस्य कस्य अण्Oऋ अम्बुधेः_इव ।

ekasya aneka.saMkhyasya kasya_aNo:_ambudhe:_iva |

अन्तर्.ब्रह्माण्ड.लक्षाणि लीयन्ते बुद्बुदा* इव ॥३।७९।२॥

antar.brahmANDa.lakSANi lIyante budbudA* iva ||3|79|2||

.

"what is

the one aNu.Atom

that is counted in the tens of thousands

found within the Cosmic Egg,

merging the bursting bubbles in that ocean

?

ekasya of the one aneka.saMkhyasya not.one.countable

kasya of ¿whot aNo: of the Atom

ambudhe:_iva as of the ocean

antar.brahmANDa.lakSANi in the sense of "within the Cosmic.Egg"

lIyante. budbuda.A* iva.like/as.if

.

*vlm.p.2 The rakshasi resumed:— What is that miniscule atomic particle that is one yet many, and is as vast as the ocean, and which contains innumerable worlds like the bubbles of the sea?

*jd. <aNu> is translated as "aNu.Atom" for want of a better term, since that is the most common usage. it is not exactly the Atom of the traditional physicist. • eyv. "Who is that atomic entity ... • *vlm.... that atomic minim ... (It is a minim for its minuteness, an atom—owing to its imperceptibility, one as regards its unity, many—on account of its attributes (*upAdhi.s), and vast in respect to its infinity, containing the passing worlds as the evanescent bubbles of water). • *sv. ... it is one and yet is many, and in which millions of universes merge even as ripples in an ocean? *AS. What is that tiny particle which is multiply counted (i.e. has multiple forms) in which millions of worlds (lit. lakhs i.e. 100,000s) are incorporated (lIyante) like bubbles in an ocean?

 

किम् आकाशम् अनाकाशम् न किंचित् किंचिद् एव किम् ।

kim AkAza.m an.AkAza.m na kiMcit kiMcit_eva kim |

को ऽहम् एव_असि सम्पन्नः को भवान् अप्य् अहम् स्थितः ॥३।७९।३॥

ka:_aham eva_asi sampanna: ka:_bhavAn api_aham sthita: ||3|79|3||

.

What is the space that is not Space

?

what anything

is

nothing.at.all

?

what is the "I" that you've become

&

what I am I, your Majesty

?

*vlm.p.3 What is a void yet no void, which is something yet nothing? What makes me and you, and where do I or you abide and subside?

*kiMcit, kiMcit, what.ever

#eyv. "Which sky is not a sky? Which, tho not something, is only something?"

*vlm. … a void yet non.void, which is something yet nothing? What is it that makes myself, and yourself, and wherein do I or you abide and subside?

(It is nothing in appearance, but something in our consciousness, and is both the subjective and objective).

*sv.3 What is it that is pure space, tho it appears to be not so? What is it that is me in you and that is you in me.

* kim AkAza.m an.AkAza.m What Space is notSpace, what sky not.sky? na kiMcit kiMcit_eva kim or not.Whatever and Whatever too? ka:_aham eva_asi sampanna: Who is the I that you've become? ka:_bhavAn api_aham sthita: what I am I, your Majesty

 [Q2]

 

गच्छन् न गच्छति च कः को ऽतिष्ठन्न्.अपि तिष्ठति ।

gacchan na gacchati ca ka: ka:_atiSThan*_api tiSThati |

कः_चेतनो ऽपि पाषणः कश्चिद् व्योम्नि विचित्र.कृत् ॥३।७९।४॥

ka:_cetana:_api pASaNa: kazcit_vyomni vicitra.kRt ||3|79|4||

.

gacchan going na gacchati doesn’t go ca.also/too. ka: who?

ka:_a.tiSThan*_api tiSThati who, not.existing yet exists?

ka:_cetana:_api pASaNa: ¿who, tho sentient, is a stone?

kazcit.vyomni in whatever.sky

vicitra.various.kRt

.

going,

what's it that doesnt go

?

resting,

what's it that doesnt rest

?

what

is the consciousness of stone

?

&

what makes pictures in the sky

?

*vlm.p.4 What moves unmoved and unmoving, and stands without stopping? What is intelligent yet is as dull as a stone? What presents its variety in the emptiness of understanding?

*sv. ...; what is it that is a rock tho conscious and what plays wonderful tricks in empty space? • *vlm. ... who paints the sky with variegated hues.

.eyv. "Who, tho going, does not go? Who exists tho not existing? Who, tho a conscious being, is a stone? Who paints pictures in the sky?

 

वह्निताम् अजहc _एव कः_ वह्निः_अदाहकः

vahnitAm ajahat_ca_eva ka:_ca vahni:_adAhaka: |

अवह्नेः_जायते वह्निः कस्मात्_राजन् निरन्तरम् ॥३।७९।५॥

avahne:_jAyate vahni: kasmAt_rAjan nirantaram ||3|79|5||

.

vahnitAm ajahat_ca_eva the state of fire remaining altho

ka:_ca vahni:_adAhaka: what too the fire without a flame?

avahne:_jAyate vahni: of non.fire is born the fire

kasmAt_rAjan nirantaram from what, rAjA, wo a break?

.

tho burning

(in a sense)

what is the fire that does not burn

?

and

if

fire is born from the unburning,

how can this be,

Your Majesty

?

*AS. What fire is continuously born out of non.fire, O King?

*sv.5.6.7.8 what is it that is not the sun and the moon and fire and yet eternally shines.

*vlm.5. What is it that has the nature of fire without its burning quality; and what is that unigneous substance which produces the fire and its flame.

#lakSaNa *jahat.lakshaNa is that where a word loses its primary meaning, but is used in a sense which is, in some way, connected with its primary sense. For example, when we speak of a house on the Ganges, we do not mean a house actually_on the waters of the Ganges, but on its banks. In the *ajahat lakshana, on the other hand, the words do not lose their original meaning completely, but only to some extent. For example, when we say in a Court that "the Mace enters", we mean that a person bearing the mace enters.

 

अ=चन्द्र.अर्क.अग्नि.तारो ऽपि को ऽविनाशः प्रकाशकः ।

a=candra.arka.agni.tAra:_api ka:_a.vinAza: prakAzaka: |

अ=नेत्र.लभ्यात् कस्माच् च प्रकाशः सम्प्रवर्तते ॥३।७९।६॥

a=netra.labhyAt kasmAt_ca prakAza: sampravartate ||3|79|6||

.

a=candra.arka.agni.tAra:_api no moon or sun or fiery star altho

kas.?who/which avinAza  prakAzaka  

a=netra.labhyAt. not to be got.sight.of. kasmAt_ca and why? prakAza  sampravartate.

.

it's not

the moon,

nor is it

the sun,

nor

the fiery stars

but

what

is the inextinguishable radiance

?

what

is the light

that is not

to be got

by the eyes

?

*sv.5.6.7.8 what is it that is not the sun and the moon and fire and yet eternally shines;

*vlm.6. Who is he that is not of the nature of the ever.changing solar, lunar and stellar lights, but is the neverchanging enlightenor of the sun, moon and stars; and who is that being who having no eyes, gives the eye its sight?

#kasmAt

 

लता.गुल्म.अङ्कुर.आदीनाम् जाty.अन्धानाम् तथा_एव

latA.gulma.aGkura.AdInAm jAti.andhAnAm tathA_eva ca |

अन्येषाम् py_naक्षाणाम् आलोकः * इव_उत्तमः ॥३।७९।७॥

anyeSAm api_an.akSANAm Aloka: ka* iva.uttama: ||3|79|7||

.

what

is the supreme Vision

for

creepers and trees and bushes,

and

for anything or anyone born without the organ of sight

?

of/for latA.gulma.aGkura.AdI.s.nAm jAti.andha.s.AnAm tathA eva ca anyeSAm api an.akSANAm Aloka: ka* iva uttama:

.

*vlm.7. Who is he that gives eyesight to the eyeless vegetables, and the blind mineral creation ? (Whereby they perceive the light of the luminaries of heaven as the sunflower moonflower.<i>helioselini<i/> and others).

 

जनकः को ऽम्बर.आदीनाम् सत्तायाः कः स्वभाव.दः ।

janaka: ka:_ambara.AdInAm sattAyA: ka: svabhAva.da: |

को जगद् रत्न.कोशः स्यात् कस्य कोशो मणेर् जगत् ॥३।७९।८॥

ka:_jagat_ratna.koza: syAt kasya kozo maNe:_jagat ||3|79|8||

.

what

fathers

the sky & its room

and for all it gives to each its own Suchness

?

if

the world is a Treasure.house,

what

jewel

is the house's Treasure

?

janaka: kas ambara.Ad.s.InAm sattA.yA: kas svabhAva.da: kas jagat ratna.koza: syAt kasya koza.: maNi.e: jagat

निमेष* एव कः कल्पः कः कल्पो ऽपि निमेषकः ।

nimeSa* eva ka: kalpa: ka: kalpa:_api nimeSaka: |

किम् प्रत्यKषम् असद्.रूपम् किम् चेतनम् अचेतनम् ॥३।७९।१०॥

kim pratyakSam a.sat.rUpa.m kim cetanam a.cetanam ||3|79|10||

.

what is it that's

a twinkling of the eye

and yet

an Age?

&

what Age lasts for only a twinkle

?

what is unreal yet evident ?

what is conceived tho not conceived

?

nimeSa.: eva kas kalpa: kas kalpa: api nimeSa.ka: kim pratyakSam a.satrUpa.m kim cetana.m acetana.m

.

*vlm.10. To whom is a twinkling of the eye, as long as a #kalpa millennium; and a whole age but a moment? Who is he whose omnipresence is equal to his absence, and whose omniscience is alike his total ignorance?

 

कश् च वायुर् अवायुश् च कः शब्दो ऽशब्द* एव कः ।

ka:_ca vAyu:_a.vAyu:_ca ka: zabda:_a.zabda* eva ka: |

कः सर्वम् न च किंचिच् च को ऽहम् न_अहम् च किम् भवेत् ॥३।७९।११॥

ka: sarvam na ca kiMcit_ca ka:_aham na_aham ca kim bhavet ||3|79|11||

.

what

wind is it that isn't wind

?

what

is the word that's not a word

?

what

all is also not.at.all

?

&

what

I

is not.I also

?

kas ca vAyu: a.vAyu: ca kas zabda: a.zabda: eva kas kas sarvam na ca kiMcit ca

kas aham na aham ca kim bhavet

.

*vlm.11. Who is called the spirit, but is no air in itself; and who is said to be the sound or word, but is none of them himself? He is called the All, but is none at all of all that exists; and he is known as Ego, but no ego is he himself.

 [Q79.11]

 

किम् प्रयत्न.शत=प्राप्यम् लब्ध्वा.अपि बहु.जन्मनि

kim prayatna.zata=prApyam labdhvA_api bahu.janmani |

लब्धम् किंचिd भवति किम्.तु सर्वम् लभ्यते ॥३।७९।१२॥

labdham na kiMcit_bhavati kim.tu sarvam na labhyate ||3|79|12||

.

kim prayatna.zata.prApya.m labdhvA api whin bahu.janma.ni labdha.m na kiMcit bhavati kim.tu sarva.m na labhyate

.

what

is to be got

thru the efforts of a hundred births

?

(having.obtained which

nothing whatever becomes obtained,

even the All is not obtained)

.

*vlm.12. What is it that is gained by the greatest application of a great many births (lives), and when gained at last, is hard to be retained.

 

स्वस्थेन जीवितेन_उच्चैः केन_आत्मा_एव_अपहारितः ।

svastha.ina jIvitena.uccai: kena_AtmA_eva_apahArita: |

केन_अणुना_अन्तः क्रियते मेरुस् त्रिभुवनम् तृणम् ॥३।७९।१३॥

kena_aNunA_anta: kriyate meru:_tribhuvanam tRNam ||3|79|13||

.

by what with svastha.selfabiding/natural/healthy.ena having.lived uccais.high/loud/much is AtmA.Aatmâ.self eva.indeed\only/very apahArita.carried.off?

?

Within what Atom is the triple World with Mount.Meru made a leaf of grass

.

*AS. By what has the soul itself been appropriated while he himself is stable (svastha.ina jIvitena) in a far away place (uccai:)? What aNu.Atom creates within itself the meru, the three worlds and even the grass? * this aNu.Atom generates all things, great and small!

*vlm.13. Who being in easy circumstances in life, has not lost his soul in it; and who being but an aNu.Atom in creation, does not reckon the great mountain of Meru as a particle? i. e. the egotist.

.

##sthA *stha *svastha a. being in one's natural condition, healthy, well, comfortable; abstr. {*svasthatA} f.

~*svastha.selfabiding/natural/healthy

.

svastha.selfabiding/natura/comfortable.ena jIvita.having.lived.ena uccais.high/loud/much kena.by/with.?whom/?why AtmA.Aatmâ.self eva.indeed\only/very apahArita.carried.off: kena.by/with.?whom/?what by/with aNu.Atom.nA antar.inner kriyate.being.done/made. meru.Mount.Meru: them tribhuvana.Triple.World.m tRNa.grass/straw.m

 

केन_अप्य् अणुक.मात्रेण पूरित शत.योजनी ।

kena_api_aNuka.mAtra.iNa pUrita zata.yojanI |

को ऽणुर् एव भवन् माति न योजन.शतेष्व्.अपि ॥३।७९।१४॥

ka:_aNu:_eva bhavan mAti na yojana.zateSu_api ||3|79|14||

.

as what one particle are a hundred leagues filled

?

what, tho it's an aNuAtom, is not contained even in a hundred leagues

?

*vlm.14. What is that which being no more than an atom, fills a space of many leagues; and who is an atomic particle; that is not contained (measured) in many miles?

*as kena.with/by.¿what._api_aNuka.particle/one.aNu.mAtra.iNa pUrita zata.yojanI has filled a hundred leagues kas.?who/which aNu.Atom: va.indeed\only/very bhavan.x mAti.measures/fills na.not whin yojana.league.zata.hundred.s.eSu api.even\very

 

केन_आलोकन.मात्रेण जगद्.बालः प्रनाट्यते ।

kena_Alokana.mAtra.iNa jagat.bAla: pranATyate |

कस्य अणोर् उदरे सन्ति किल_अवनि.भृताम् घटाः ॥३।७९।१५॥

kasya_aNo:_udare santi kila_avani.bhRtAm ghaTA: ||3|79|15||

.

what

is the light by which the Worlt.child plays

?

existing in the heart of

what

aNu.Atom

are there hordes of mountain.kings

?

kena.by/with.?whom/?what Alokana.looking/viewing/horizon.mAtra.measure/mode.eNa jagat.world.bAla.boy/child: pranATyate.is.played/danced/performed

kasya.of?whom/which aNu.Atom.o: whin udara.belly/womb\interior\inside/within.e santi.being/existing

kila.indeed, of course avani.bhRta.Am ghaTa.A:

.

*AS. By whose mere looking causes the world to dance like a child? In whose atom's belly are hordes of kings (avanibhRtAm ghaTAH)? the implication is that if there are many Kings, there are many people and other life forms.
*vlm.15. At whose glance and nod is it, that all beings act their parts as players; and what is that place which contains in its bosom many a mountain chain?

 

अणुत्वम् अजहत्_को ऽणुर् मेरोः स्थूलतर.आकृतिः ।

aNutvam ajahat ka:_aNu:_mero: sthUlatara.AkRti: |

बालाग्र.शत.भाग.आत्मा को ऽणुर् उच्चैः शिल.उच्चयः ॥३।७९।१६॥

bAlAgra.zata.bhAga.AtmA ka:_aNu:_uccai: zila.uccaya: ||3|79|16||

.

aNu.tva.m ajahat kas aNu: @ meru.o: sthUlatara.AkRti: bAlAgra.zata.bhAga1.AtmA

kas aNu: uccais zila.uccaya:

.

not dropping its Atomic nature,

what

Atom

is solider of form than Mount meru,

with forces of a hundred kinds

?

what Atom

rises to such mountain heights

?

*sv.16 what is it that without ever renouncing its atomic nature appears to be bigger than the biggest mountain; what is that aNu.Atom in which the entire universe rests like a seed during the cosmic dissolution?

*vlm.16. Who is it, that is bigger than the mount Meru in his minuteness; and who is it that being, lesser than the point of a hair, is yet higher than the highest rock? (So the srúti. Anoraniyan mahato mahiyan: i. e. Minuter than the minutest and bigger than the biggest).

 

को ऽणुः प्रकाश.तमसाम् दीपः प्रकटन.प्रदः ।

ka:_aNu: prakAza.tamasAm dIpa: prakaTana.prada: |

कस्य अणोर् उदरे सन्ति समग्र.अनुभव.अणवः ॥३।७९।१७॥

kasya_aNo:_udare santi samagra.anubhava.aNava: ||3|79|17||

.

kas aNu: prakAza.tamas.Am dIpa: prakaTana.prada: kasya aNo: udare santi samagra.anubhava.aNava:

.

what aNu.Atom

illuminating darkness

is a lamp to make things evident

?

is

being within that aNu.Atom

the atomism of all experience

?

Q y3079.017 A y3081.035

*vlm.17. Whose light was it, that brought out the lamp of light from the bosom of darkness; and what minute particle is it, that contains the minutiae of ideas ad infinitum in it?

 

को ऽणुर् अत्यन्त.निःस्वादुर् अपि सम्स्वदते ऽनिशम् ।

ka:_aNu:_atyanta.ni:svAdu:_api samsvadate_aniza.m |

केन संत्यजता सर्वम् अणुना सर्वम् आश्रितम् ॥३।७९।१८॥

kena saMtyajatA sarvam aNunA sarvam Azrita.m ||3|79|18||

.

what Atom,

tho absolutely tasteless,

is constantly pleasing

?

thru renunciation of what Atom

does everything remain

?

ka: aNu: atyanta.ni:svAdu: api samsvadate aniza.m kena saMtyajatA sarvam aNunA sarvam Azrita.m

.

*vlm.18. Which having no flavour in it, gives savour to all things; and whose presence being withdrawn from all substances, reduces them to infinitessimal atoms.

*AS. By what atom, tho tasteless, is always tasted is always being sought after. Which aNu.Atom discards everything, yet everything resides in it?

Q y3079.018 A y3081.037..039

 

केन_आत्मा.च्छादना.शक्तेन_अणुना_आच्छादितम् जगत् ।

kena_AtmA.*chAdanA.zaktena_aNunA_AcchAdita.m jagat |

जगल्.लये न कस्य अणोः सद्.भूतम् अपि जीवति ॥३।७९।१९॥

jagat.laye na kasya_aNo: sat.bhUtam api jIvati ||3|79|19||

.

kena AtmA.*chAdanA.zaktena aNunA AcchAdita.m jagat jagat.laye na kasya aNo: sat.bhUtam api jIvati

.

thru what Atom

with its power to give clarity to self

is the world covered

?

at Doomsday

what Atom

tho an existent being,

does not live

?

*AS. What aNu.Atom incapable of being covered, covers the whole word? At the destruction time (jagallaye) the world, tho born from the true of existence of which aNu.Atom does not live? In all this, the word "atom" is used an a translation of aNu*, which might be a modern convention! I think, originally, it should be just thought of as "it" or "that thing"! Perhaps, the translation should be so modified.

*jd. for the *vaizeSika view see

https://www.dropbox.com/s/dhf6â1em7vcmoh/Space%2C%20Time%20and%20%23aNu.docx?dl=0

*jd: The MW entry suggests "minuteness" as an alternative. "That thing" would further complicate the forthcoming usage of <tat> as "That". The word "bit" would be suitable, in its computer sense. But the sense of "atom", whatever its history, is firmly established in the literature.

I still find the Singularity of the Big Bang to be the best reading, especially in paramANu.SuperAtom. Any Atom is both Atom o&r SuperAtom, depending on the POV (Point.of.View). This Atom is a SuperAtom when that Atom is an Atom; when that Atom is a SuperAtom, this Atom is an Atom.

*vlm.19. Who is it that by his self.pervasion, connects the particles composing the world (as by their power of attraction); and what imperceptible power is it, that rejoins the detached particles, after their separation and dissolution for recreation of the new world? (The atomic powers of attraction and repulsion of particles and bodies).

Q y3079.019 A y3081.040, y3081.043

y3081.040 answers y3079.019

 

अजात.अवयवः को ऽणुः सहस्र.कर.लोचनः ।

ajAta.avayava: ka:_aNu: sahasra.kara.locana: |

को निमेषो महाकल्पः कल्प.कोटि.शतानि च ॥३।७९।२०॥

ka:_nimeSa:_mahAkalpa: kalpa.koTi.zatAni ca ||3|79|20||

.

ajAta.avayava: ka: aNu: sahasra.kara.locana: ka: nimeSa: mahAkalpa: kalpa.koTi.zatAni ca

.

what Atom,

not having come to formation,

yet has a thousand hands and eyes

?

what eyeblink

is a mahA.kalpa.Great.Age,

and a a hundred million ages too

?

Q y3079.020 A y3081.047

*vlm.20. Who being formless, has a thousand hands and eyes; and a twinkling of whose eye, comprehends the period of many cycles together?

 

अणौ जगन्ति तिष्ठन्ति कस्मिन् बीज* इव द्रुमः ।

aNau jaganti tiSThanti kasmin bIja* iva druma: |

बीजानि निष्कल.अन्तानि स्फुटान्य् अनुदितान्य्.अपि ॥३।७९।२१॥

bIjAni niSkala.antAni sphuTAni_anuditAni_api ||3|79|21||

.

aNau jaganti tiSThanti kasmin bIja* iva druma: bIjAni niSkala.antAni sphuTAni anuditAni api

.

in an Atom the worlds rest

:

where

?

in a seed as in a tree

?

such seeds are grown separate,

expressed tho they have not arisen

.

*vlm.21. In what microscopic mite does the world subsist as an arbor in its seed, and by what power do the unproductive seeds of atoms, become productive of worlds?

*eyv. "In which atom, the worlds exist just as a tree in a seed?"

*AS. The seeds are described as formless or explicit or not even yet arisen? Thus, all stages of development of the future world are implicit there.

 

कल्पः कस्य निमेषस्य बीजस्य इव_अन्तरस्थितः ।

kalpa: kasya nimeSasya bIjasya_iva_antarasthita: |

कः प्रयोजन.कर्तृत्वम् अप्य् अनाश्रित्य कारकः ॥३।७९।२२॥

ka: prayojana.kartRtvam api_anAzritya kAraka: ||3|79|22||

.

kalpa: kasya nimeSasya bIjasya iva antarasthita: ka: prayojana.kartRtvam api anAzritya kAraka:

.

an age

of what

moment

is an age the inner content

like a seed

?

what

—without dependency on any motive—

is an agent

?

*vlm.22. Whose glance is it, that causes the production of the world, as from its seed; and who is it that creates the world without any motive or material? (The motives are the subjective or internal cause and the objective or external objects of creation. And material means the matter of unisubstantism of materialists).

 

दृश्य.सम्पत्तये द्रष्टा स्व.आत्मानम् दृश्यताम् नयन् ।

dRzya.sampattaye draSTA sva.AtmAnam dRzyatAm nayan |

दृश्यम् पश्यन् स्वम् आत्मानम् को हि पश्यत्य् अनेत्रवान् ॥३।७९।२३॥

dRzyam pazyan svam AtmAnam ka:_hi pazyati_a.netravAn ||3|79|23||

.

dRzya.sampattaye draSTA sva.AtmAnam dRzyatAm nayan dRzyam pazyan svam AtmAnam ka: hi pazyati a.netravAn

.

when

a dRshya.Object

happens,

leading the svAtmA.OwnSelf to objectivity,

seeing hir own Self as an object

who is it

that sees eyelessly

?

and sees an inwardly dissolved object

?

*vlm. What is that being, who without his visual organs, enjoys the pleasure of seeing.dRShTi; and is the viewer draShTA of Himself, which he makes the object of his view (dRshya).

 

अन्तर्.गलित दृश्यम् * आत्मानम् अखण्डितम्

antar.galita dRzyam ca ka* AtmAnam akhaNDita.m |

दृश्य.असम्पत्तये पश्यन् पुरो दृश्यम् पश्यति ॥३।७९।२४॥

dRzya*ASampattaye pazyan pura:_dRzyam na pazyati ||3|79|24||

.

antar.galita dRzyam ca ka* AtmAnam akhaNDita.m dRzya*ASampattaye pazyan pura: dRzyam na pazyati

.

what

self

is

without division

when seeing things happen

tho it sees no object before it

?

*vlm.24. Who is he that having no object of vision before him, sees nothing without him, but looks upon himself as an infinity void of all visibles within it.

*AS. One who has dissolved the visible within himself, what self does he see continuously and with the goal of removing the visible world, does not see what is in front? * Thus, it is asking for the object of meditation of those who have turned away from the visible world.

 

आत्मानम् दर्शनम् दृश्यम् को भासयति दृश्यवत् ।

AtmAnam darzanam dRzyam ka:_bhAsayati dRzyavat |

कटक.आदीनि हेम्ना_इव विकीर्णम् केन च त्रयम् ॥३।७९।२५॥

kaTaka.AdIni hemnA_iva vikIrNam kena ca trayam ||3|79|25||

.

AtmAnam darzanam dRzyam ka: bhAsayati dRzyavat kaTaka.AdIni hemnA iva vikIrNam kena ca trayam

.

the seer's self,

seeing,

the seen

what

projects as such perception,

like a bracelet projected in gold

?

what

scatters out the threefold worlds

?

*vlm.25. Who is it, that shows the subjective sight of the soul by itself, as an objective view; and represents the world as the figure of a bracelet, in his own metal?

 

कस्मान् न किंचिच् च पृथग् ऊर्न्य्.आदि_इव महाम्भसः ।

kasmAt_na kiMcit_ca pRthak_Urmi.Adi_iva mahAmbhasa: |

कस्य इच्छया पृथक् च_अस्ति वीचिता_इव महाम्भसः ॥३।७९।२६॥

kasya_icchayA pRthak_ca_asti vIcitA_iva mahAmbhasa: ||3|79|26||

.

kasmAt na kiMcit ca pRthak Urmi.Adi iva mahAmbhasa: kasya icchayA pRthak ca asti

vIcitA iva mahAmbhasa:

.

why

?

if

nothing is separate

but

joined like the waves in the great ocean,

by

what

will is there separation

like the breaking waves from that great sea

?

*vlm.26. Who is it that has nothing existent beside himself, and in whom all things exist, like the waves existing in the waters; and who is it whose will makes them appear as different things? (The one being no more than fluctuations of the other, and substantially the same).

 

दिक्.काल.आद्य्.अनवछिन्नाद् एकस्माद् असतः सतः ।

dik.kAla.Adi.an.avachinnAt_ekasmAt_a.sata: sata: |

द्वैतम् अप्य् अपृथक् कस्माद्_द्रवता_इव महाम्भसः ॥३।७९।२७॥

dvaita.m api_a.pRthak_kasmAt_dravatA_iva mahAmbhasa: ||3|79|27||

.

dik.kAla.Adi.an.avachinnAt ekasmAt a.sata: sata: dvaita.m api a.pRthak kasmAt dravatA iva mahAmbhasa:

.

Place and Time are indivisible

because of their unity,

like water and fluidity

:

are Such and unSuch separate

?

*vlm.27. Both time and space are equally infinite and indivisible, as the essence of God wherein they subsist, why then do we try to differentiate and separate them like the water from its fluidity?

 

आत्मानम् दर्शनम् दृश्यम् सद्.असच् च जगत्.त्रयम् ।

AtmAnam darzanam dRzyam sat.a.sat_ca jagat.trayam |

को ऽन्तर्बीजम् इव_अन्त.स्थम् स्थितः कृत्वा त्रि.काल.गः ॥३।७९।२८॥

ka:_antarbIjam iva_anta.stha.m sthita: kRtvA tri.kAla.ga: ||3|79|28||

.

AtmAnam darzana.m dRzya.m sat*ASat ca jagattraya.m kas antarbIja.m iva antar.stha.m

sthita: kRtvA trikAla.ga:

.

the self,

perception,

objects,

what is So, and what's not.So,

the three worlds

what

sits within

as.if within a seed

conditioned to grow into the three Times

?

*vlm.28. What is the inward cause in us, which makes the believer in the soul, to view the unreal world as real, and why does this fallacy continue at all times?

 

भूतम् भवd भविष्यc जगd.वृन्दम् बृहd.भ्रमम्

bhUtam bhavat_bhaviSyat_ca jagat*vRnda.m bRhat.bhrama.m |

नित्यम् समस्य कस्य अन्तर्.बीजस्य अन्तर् इव द्रुमः ॥३।७९।२९॥

nitya.m samasya kasya antar.bIjasya_antar iva druma: ||3|79|29||

.

bhUta.m bhavat.bhaviSyat.ca jagat*vRnda.m bRhat.bhrama.m nitya.m samasya kasya.antar bIjasya.antar iva druma:

.

what is, what was, and what will be,

the multitude of whirling worlds

in what

?

what unity contains them all

like trees within a seed

?

*vlm.29. The knowledge of the worlds whether as present, past or in futuro, is all a great error; and yet what is that immutable being, which contains in it the seed of this phenomenal wilderness?

 

बीजम् द्रुमतया_इव_आशु द्रुमो बीजतया_इव च ।

bIjam drumatayA_iva_Azu druma:_bIjatayA_iva ca |

स्वम् एकम् अजहद् रूपम् उदेत्य् अनुदितः.अपि कः ॥३।७९।३०॥

svam ekam ajahat_rUpa.m udeti_anudita:_api ka: ||3|79|30||

.

the tree comes from a seed

:

the seed comes from a tree

:

but

what

is that which in its unique, changeless form

is

both produced and unproduced

?

bIja.m drumatayA iva Azu druma: bIjatayA iva ca sva.m eka.m ajahat rUpa.m udeti anudita: api ka:

.

*vlm.30. What being is that, which shows these phenomena without changing itself, such as in the shape of the seed of the world, before it develops itself in creation; and sometimes in the form of a developed forest of created beings?

 

बिस.तन्तुर् महा.मेरुर् भो राजन् यद् अपेक्षया ।

bisa.tantu:_mahA.meru:_bho rAjan yat_apekSayA |

तस्य कस्य उदरे सन्ति मेरु.मन्दर.कोटयः ॥३।७९।३१॥

tasya kasya.udare santi meru.mandara.koTi.a: ||3|79|31||

केन_इदम् आततम् अनेक.चिद् एव विश्वम्

kena_ida.m Atatam aneka.cit_eva vizvam

किम् सार* एवम् अतिवल्गसि हंसि पासि ।

kim sAra* evam ati.valgasi haMsi pAsi |

किम् दर्शनेन न भवस्य्_अथवा सदा_एव

kim darzanena na bhavasi_athavA sadA_eva

नूनम् भवस्य्_अमल.दृग्.वदनः स्व.शान्त्यै ॥३।७९।३२॥

nUnam bhavasi_amala.dRk.vadana: sva.zAntyai ||3|79|32||

.

mighty Mount.meru

—Sir, rAjA—

what

is its origin,

and that of the millions of meru.s and mandara.s

?

thru what

is this vast multi.conscient universe

?

what

is the essence that you project, harm, protect

?

what

is the vision

than which you are not otherwise,

now becoming the face of the pure Seer at peace

?

bisa.tantu: mahA.meru: bho rAjan yat apekSayA tasya kasya udare santi meru.mandara.koTi.a: kena idam Atata.m aneka.cit eva vizva.m kim sAra* eva.m ati.valgasi haMsi pAsi kim darzanena na bhavasi athavA sadA eva nUna.m bhavasi amala.dRk.vadana: sva.zAntyai

.

*sv.31 29.31 what is it that comes into manifestation and vanishes alternately, even as the tree comes out of the seed and the seed comes out of the tree alternately? *sv.32 O king, what is the creator of this universe and by whose power do you exist and function as a king, protecting your subjects and punishing the wicked; what is it, seeing which your own vision is purified and you exist as that alone without a division?

*vlm.31. Tell me, O prince! on what solid basis does the great Meru, stand like a tender filament of the lotus; and what gigantic form is that, which contains thousands of Merus and Mandaras within its capacious womb? *vlm.32. Tell me, what is that immeasurable Intellect, which has spread these myriads of intelligences in all these worlds; what is that which supplies thee with thy strength for ruling and protecting thy people, and in conducting thyself through life; and what is it in whose sight, thou dost either lose thyself or thinkest to exist? Tell me all these, O clear sighted and fair faced prince, for the satisfaction of my heart.

*AS. By what has this world of many minds (anekacit) been built (Atatam)? By what power do you thus chatter away, kill and protect? By whose vision would you be no more, or indeed will exist forever with your sight and mouth cleared (your vision and speech being free of defects) ending in peace?

 

एषो ऽसौ प्रगलतु संशयो मम_उच्चैस्

eSa:_asau pragalatu saMzaya:_mama.uccai:_

चित्त.श्री.मुख.मिहिक.अमल.अनुलेपः ।

citta.zrI.mukha.mi:ika.amala.anulepa: |

यस्य अग्रे न गलति संशयः स.मूलो

yasya_agre na galati saMzaya: sa.mUla:_

_एव_असौ क्वचिद्.अपि पण्डित.उक्तिम् एति ॥३।७९।३३॥

na_eva_asau kvacit_api paNDita.uktim eti ||3|79|33||

.

this very doubt

—let it drain away—

higher

to an Affective mind cleansed of its fog of many faces

.

whoever does not drain his doubt to the dregs

does not deserve to be deemed a Scholar

.

eSas.this.one asau.this.yonder m./f. pragalatu.let.it.falloff/drip. saMzaya.doubt.: mama.my uccais.x citta.Chitta/Affective mind.zriyam.beauty/wealth.mukha.mouth.face/entrance.mi:ika.mist/fog.amala.unspotted.anulepa.oil/unguent: yasya.of.which/whose. agre. na.not galati. saMzaya  sa.with.mUla.root: na.not eva.indeed\only/very asau.this.yonder m./f. kvacit.wherever\somewhere api paNDita.Pandit/scholar.ukti.m eti.going

.

*sv. ... He is not a wise man who is unable, when questioned, to cut at the very root of ignorance and doubt.

*vlm.33. Let thy answer melt down the doubt, that has covered the face of my heart as with snows. If it fail to efface this dirt of doubt altogether from the surface of my heart, I will never account it as the saying of the wise.

##gal #pragal *pragalati to fall.off, drip down *pragalayati to cause to fall or drip #pragalita.fallen.off/dripped.down

 

एवम् मे यदि