y3021_1.my-08-09-10 Concerning Memory
jivadas
y3021_1.my-08-09-10 Concerning Memory
fm3021 (trans. only): http://goo.gl/fkX4jg
y3021 Word (complete with Working Notes): http://goo.gl/NRBhKH
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Concordant Glossary (CGl): http://goo.gl/nu8bG4
Audio: pending
PDF:
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
**jd: This Canto has an abundance of undefined Technical Terms (the "jargon" of YV) whose definitions can be found in CGl (the Concordant Glossary, http://goo.gl/vOXNjn). New readers may wish to return to this Canto at a later stage.
Concerning Memory
THE GODDESS sArasvatI:
प्रतिभान्ति जगन्त्य् आशु मृति-मोहाद् अनन्तरम् ।
जीवस्योन्मीलनाद् अक्ष्णो रूपाणीवाखिलान्य् अलम् ॥३।२१।१॥
दिक्-काल-कलना-आकाश-धर्म-कर्म-मयानि च ।
परिस्फुरन्त्य्_अनन्तानि कल्पान्त-स्थैर्यवन्ति च ॥३।२१।२॥
न_अनुभूतं न यद्-दृष्टं तन्मया कृतम् इत्य् अपि ।
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणं यथा ॥३।२१।३॥
After the death-delusion,
with the opening of the jIva's eyes,
the triple world at once appears as the totality of forms,
with the directions,
the moments of time,
Space,
dharma,
karma....
All these spring‑forth as.if eternal and elemental till Doomsday.
What's neither experienced nor perceived,
yet seems to be so,
being recalled in an instant,
is as real as your death in a dream.
‑1-3‑
**vlm. ... like the sight of his own death in a dream, as if they were the prints in his memory.
भ्रान्तिर् एवम् अनन्तेयं चिद्.व्योम-व्योम्नि भासुरा ।
अपकुड्या जगन्-नाम्नी नगरी कल्पनात्मिका ॥३।२१।४॥
Thus This is boundless delusion—radiant cit-space in space.
Since it has no walls*, this 'World City' is an imaginary place.
-4-
* 'Kudya Wall' is a frequent metaphor for the barrier of perception. See CGl #kuDya. **vlm.... the empty sphere of the non-physical intellect is mere illusion....
इदं जगद्_अयम्_सर्गः स्मृतिर्_एव_इति जृम्भते ।
दूर-कल्प-क्षण-अभ्यास-विपर्यास-एक-रूपिणी ॥३।२१।५॥
न_अनुभूत-अनुभूता च ज्ञप्तिर्_इत्थं द्वि-रूपिणी ।
पूर्व-कारण-रिक्ता एव चिद्.रूपा एव प्रवर्तते ॥३।२१।६॥
This is the world, that is the creation: and so mere memory
s p r e a d s – o u t
by thinking that the One Form has become
Space,
Time,
and Activity.
It is not as one experience following another.
This understanding is two-formed:
the cit-Form thus arises
without prior cause.
-5-6-
**vlm..... knowledge based upon previous memories or otherwise is of two kinds, and things known without their cause are attributed to Divine Intelligence.
न_अनुभूते ऽनुभूतत्व-संविद् अन्तर् उदेत्य् अपि ।
स्वप्न-भ्रमादाव् अन्यस्मिन् पितरीव पितुः स्मृतिः ॥३।२१।७॥
It is not experience,
although awareness of experience arises as dream-delusion elsewhere:
as when a father has the memory of his father.
‑7-
कदा.चित्_स्मृतितां त्यक्त्वा प्रतिभा-मात्रम्_एव सत् ।
भाति प्रथम-सर्गेषु रूपेण तद्-अनुक्रमात् ॥३।२१।८॥
Whenever remembrance is forsaken,
the imagination shines
as the sat So-ness,
with a prior form proceeding out.of That.
-8-
*vlm. ... as in the first creation or discovery of a thing, which afterwards is continued by its memory.
दृश्यं त्रि.भुवन आदि इदम् अनुभूतं स्मृतौ स्थितम् ।
केषाञ्चित् तन्वि केषाञ्.चिन् न_अनुभूतं स्मृतौ स्थितम् ॥३।२१।९॥
It is dRzya the Percept that gives us these three worlds
as our own experience,
thru being written in our memory:
in someone's body, someone's non-experience, situate in memory.
-9-
**sv. This world and this creation is nothing but memory, dream: distance, measures of time like a moment and an age, all these are hallucinations. This is one kind of knowledge — memory.
प्रतिभासत एव इदं केषांचित् स्मरणं विना ।
चिद्.अणूनां प्रजेशत्वं काकतालीयवद् यतः ॥३।२१।१०॥
Or it is just imagined with no such memory,
only the Primal Lordship of cit-atoms—and thus like the Coconut Crow*?
-10-
*[See Gloss on <kAkatAlIya> in the Working Notes.] **sv. ... the fortuitous meeting of an atom and consciousness which is then able to produce its own effects. **vlm. ... the production of a sudden, fortuitous combination of intelligence and atomic principles (kAkatAlIya saMyoga).
अत्यन्त-विस्मृतं विश्वं मोक्ष इत्य् अभिधीयते ।
ईप्सितानीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
The boundlessly-forgotten vizva Universe
is known as
mokSa Freedom,
where there's desire, or absence of desire,
that's not for anything, or of anything.
-11-
**vlm. ... liberation ... cannot be had if consciousness is attached to what is desirable or is averse to the undesirable.
अत्यन्ताभाव-संपत्तिं विनाहन्ता जगत्-स्थितेः ।
अनुत्पादमयी ह्य् एषा नोदेत्य् एव विमुक्तता ॥३।२१।१२॥
If the befalling of boundless unbeing
does not include the 'I'-ness of the world-condition,
this is nonProduction indeed,
and so Freedom does not arise.
-12-
**vlm.12 It is difficult to effect an entire negation of both one’s subjective and objective knowledge of his self and the existence of the outer world. Yet nobody can be freed without the obliteration of both.
रज्ज्वां सर्प-भ्रमः सर्प-शब्दार्थ असंभवं स्थितम् ।
अनुत्पादम् अयं त्यक्त्वा शान्तोऽपि हि न शाम्यति ॥३।२१।१३॥
A rope appears to be a snake
only when we misunderstand the right meaning of the word 'snake':
till we forgo the error, we seem peaceful, but we're not at peace.
-13-
अर्ध-शान्तो न शान्तोऽसौ समेत्य् अर्थतया पुनः ।
उदेत्य् एक-पिशाचान्ते पिशाचोऽन्यो ह्य् अधीमतः ॥३।२१।१४॥
One half-at-peace is not at peace:
we meet with the same thing again:
seeing one pizAca Monster,
we meet another just as bad.
-14-
संसारश् चायम् आभोगी परमेवेति निश्चयः ।
कारणाभावतो भाति यद् इहाभातम् एव तत् ॥३।२१।१५॥
But this samsAra is as.if it were the supreme enjoyment—
no doubt about it appears out of the absence of a cause:
its shining here is only That.
-15-
lILA:
ब्राह्मण-ब्राह्मणी-रूपे सर्गे कारण-संस्मृतिः ।
कथम् अभ्युत्थिता सास्य स्मरणीयम् इदं विना ॥३।२१।१६॥
If memory is the cause of rebirth,
how can this brAhmaNa and brAhmaNI take form at-all
without a trace of memory?
-16-
THE GODDESS:
पितामह-स्मृतिस् तत्र कारणं तस्य न स्मृतिः ।
पूर्वं न संभवत्य् एव मुक्तत्वात् पूर्व-जन्मनः ॥३।२१।१७॥
In this case,
the Grandfather brahmA''s Memory was not the cause:
there is no prior cause at all,
because in his former birth he was Free.
-17-
पूर्वम् न संभवति_एव स्मरणीयम्_इति स्वयम् ।
पद्म.ज-आदि.त्वम्_आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
He has no prior memory at all—he is himself what is to be remembered.
He is like the primal LotusBorn,
come from the state of caitanya Conscience*.
-18-
* "Conscience" is here used in its general sense of "inward knowledge", the more particular sense of affective feeling, which includes "remorse". **vlm. ... his own intelligence (chaitanya) ....
अभूवम् अहम् इत्य् अन्यः प्रजा-नाथः प्रजापतेः ।
काकतालीय-वत् कश्चिद् भवति प्रतिभा-मयः ॥३।२१।१९॥
"I am become another, Lord among the Forefathers":
as with the Coconut Crow, something else becomes a pratibhA Imagining.
-19-
एवम्_अभ्युदिते लोके न किंचिन्_न कदा.चन ।
क्वचिद्_अभ्युदितं नाम केवलं चिन्.नभः स्थितम् ॥३।२१।२०॥
So in this arisen world,
not anything,
not at any time or place,
is said-to.be 'arisen'—all being situate as cit-sky.
-20-
**sv.20-22 Of course, do not forget that even though all this seems to happen, there is no creation! **vlm. ... the absolute intellect itself in the clouds (cin.nabhas).
द्वि.विधायाः स्मृतेः_अस्याः कारणम् परमम् पदम् ।
कार्य-कारण-भावः_असौ_एक_एव चित्-अम्बरे ॥३।२१।२१॥
In twofold smRti Memory, the higher state becomes the cause.
Conditions of cause and effect are only one in the cit-sky.
-21-
**vlm.21 The Supreme Being is the sole cause of both types of memories (those caused by vestiges of prior impressions, and those produced by prior desires). Both conditions of cause and effect are combined in Him in the sphere of his consciousness.
कार्यं च कारणं चैव कारणैः सह-कारिभिः ।
कार्य-कारणयोर्_ऐक्यात्_तद्_अभावान्_न शाम्यति ॥३।२१।२२॥
kArya Effect and kAraNa Cause are concurrent Causes:
in this unity of cause and effect, not in their absence, is there peace.
-22-
महाचिद्.रूपम् एव त्वं स्मरणं विद्धि वेदनम् ।
कार्य-कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
एवं न किंचिद् उत्पन्नं दृश्यं चिज्-जगद्-आद्य् अपि ।
चिद्.आकाशे चिद्.आकाशं केवलं स्वात्मनि स्थितम् ॥३।२१।२४॥
All this is just a form of the mahA-cit, the Great Consciousness,
Know your understanding to be just smaraNa Remembering.
This is true:
Cause-and-Effect are only words, not reality.
For there is nothing whatever that is a produced Percept,
but only cit‑ Consciousness as.if it were the world.
cit-Space is wholly cit, but situate in the own-Self.
-23-24-
LILA:
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
रूप-श्रीर् जागती प्रातः प्रभयेवेक्षण-द्युतिः ॥३।२१।२५॥
O now a supreme sight is shown to me, Goddess, by you!
and all the wonder of your form is like morning on earth,
a radiant sun.
-25-
इदानीम्_अहम्_एतस्यां यावत्_परिणता दृशि ।
नाभ्यासेन विना तावद्_भिन्धीदं देवि कौतुकम् ॥३।२१।२६॥
यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् ।
तं सर्गं तं गिरि-ग्रामं नय मां तं विलोकये ॥३।२१।२७॥
Now I am thus bent-down before you,
and not without hard effort,
and so, sArasvatI, Goddess,
indulge my curiosity!
Take me to that sarga Creation,
show me that mountain town where this brAhmaNa dwells in his home,
together with his brAhmaNI.
-26-27-
THE GODDESS:
अचेत्य-चिद्.रूपमयीं परमां पावनीं दृशम् ।
अवलम्ब्य इमम्_आकारम् अवमुच्य भवामला ॥३।२१।२८॥
It is as a construct of nonconceptual-cit-Form
that we approach the Supreme Purity.
This perceiving body must be forsaken for that stainless being.
-28-
ततः प्राप्स्यस्य् असंदेहं व्योमात्मानं नभः-स्थितं ।
भूमिष्ठनर-संकल्पो गगनान्तःपुरं यथा ॥३।२१।२९॥
Then you will attain without doubt,
situate in your own space-sky,
visions of people,
in your sky as.if in this anta:pura.
-29-
एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।
अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
Thus only in that state will we see it,
without obstruction,
as a sarga creation.
Body is a closed door to that vision —
and an absolute obstruction.
-30-
LILA:
अमुना देवि देहेन जगद्_अन्यद्_अवाप्यते ।
न कस्माद्_अत्र मे युक्तिम् कथय अनुग्रह-आग्रहात् ॥३।२१।३१॥
Goddess,
by this body,
somehow
another world will be attained;
why not here and now?
By your grace and favor, tell me the reason.
-31-
THE GODDESS:
जगन्तीमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
भवद्भिर् अवबुद्धानि हेमानीवोर्मिकाधिया ॥३।२१।३२॥
These formless worlds have form
because of being taken foolishly as their becomings.
Understand that they are like a thing that is nothing but gold is called a 'ring' thoughtlessly.
-32-
हेम्न्य् ऊर्मिका-रूप-धरे ऽप्य् ऊर्मिकात्वं न विद्यते ।
यथा तथा जगद्-रूपे जगन् न_अस्ति च ब्रह्मणि ॥३।२१।३३॥
In the form of a golden ring
something called ring-ness is not known;
it is likewise in the world-form.
-33-
जगद्_आकाशम्_एव इदं ब्रह्मैव इह तु दृश्यते ।
दृश्यते काचिद्_अप्य्_अत्र धूलिर्_अम्बु-निधाव्_इव ॥३।२१।३४॥
This world is only AkAza Space,
is only
the brahman Immensity
here.
Though it is seen,
what is seen here is dust drifting in the ocean.
-34-
अयं प्रपञ्चो मिथ्या एव सत्यं ब्रह्माहम्_अद्वयम्।
अत्र प्रमाणं वेदान्ता गुरवो_ऽनुभवस्_तथा॥३५॥
All this materiality is simple falsehood:
truly I am the nondual Brahman.
And the proof is the experience of the teachers of vedAnta.
-35-
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।
सर्गादि-नाम्ना प्रथितः स्वभावो ऽस्यैव चेदृशः ॥३।२१।३६॥
Only the brahman sees brahman
—non-brahman does not see brahman:
it is known as the process of creation—such is its nature.
-36-
न ब्रह्म जगताम्_अस्ति कार्य-कारणता-उदयः ।
कारणानाम्_अभावेन सर्वेषां सह.कारिणाम् ॥३।२१।३७॥
The brahman, the Immensity,
is not the causal source of this expansion of the worlds:
it has no cause or concurrent causes.
-37-
यावद् अभ्यास-योगेन न शान्ता भेद-धीस् तव ।
नूनं तावद् अ-तद्-रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
So.long-as you're not quieted by practicing yoga,
you are of a troubled, divided mind:
for,
not having the Form of That,
you do not behold the brahman Immensity.
-38-
तत्र रूढिम्_उपायाता य_इमे तु_अस्मत्-आदयः ।
अभ्यासात् ब्रह्म-संपत्तेः पश्यामः_ते हि तत्.परम् ॥३।२१।३९॥
Those who are coming to ascend,
because of abhyAsa Practice—
we see in these identities
the befalling of the brahman.
All of these things arise from That.
-39-
संकल्प-नगरस्य_एव मम_आकाश.मयम् वपुः ।
ब्रह्मैव च_अन्तः पश्यामि देहेन_अनेन तत्-पदम् ॥३।२१।४०॥
The body is the citizen of a conceptual city.
This is my AkAza Space=made body.
I see only That state, the brahman Immensity, within this body.
-40-
विशुद्ध-ज्ञान-देह-आर्हाः_तथा_एते पद्म.ज-आदयः ।
ब्रह्मात्म-जगद्-आदीनाम्_अंशे संस्थानम्_अङ्गने ॥३।२१।४१॥
They who merit the purified Wisdom-Body,
those who are like the LotusBorn and other gods,
each is an aMza, a bit of the brahman:
as self they all are standing in the Court of the world.
-41-
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
स्थितः कलन-रूप-आत्मा तेन तत्_न_अनुपश्यसि ॥३।२१।४२॥
Without your abhyAsa Practice, young lady
you do not realize the brAhman as your own embodiment
situate in a self that is formed of moments and measures.
For that reason, you do not fully understand That.
-42-
यत्र स्वसंकल्प-पुरं स्वदेहेन न लभ्यते ।
तन् नान्य-संकल्प-पुरं देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
When you can't reach your own imaginary city in your own body,
can you visit someone else's imaginary town?
-43-
तस्माद् एनं परित्यज्य देहं चिद्.व्योम=रूपिणी ।
यत् पश्यसि तद् एवाशु कुरु कार्य-विदांवरे ॥३।२१।४४॥
Therefore forsake this body,
it is just a form of the cit-Sky.
Now that you see,
do it quickly,
you who know what is best to do.
-44-
संकल्प-नगरं सत्यं यथा-संकल्पितं प्रति ।
सदेहं वा विदेहं वा नेतरं प्रति किञ्चन ॥३।२१।४५॥
A city is conceptual imagination.
See it as conceptual imagining,
whether embodied or bodiless,
and not in any other way.
-45-
आदि-सर्गे जगद्-भ्रान्तिर् यथेयं स्थितिम् आगता ।
तथा तदा-प्रभृत्य् एवं नियतिः प्रौढिम् आगता ॥३।२१।४६॥
In primal creation,
the world-delusion comes to be as.if this state
—and thus thereafter—
so destiny comes to fulfilment.
-46-
**vlm. ... eternal fate, niyati (of fatalists), or illusory power, mAyA zakti (of mAyAvAdi-s).
LILA:
त्वया उक्तं देवि गच्छावो ब्राह्मण-ब्राह्मणी जगत् ।
सह इतीदम्_इदं वच्मि कथं गन्तव्यम्_अम्ब हे ॥३।२१।४७॥
Just as you say, Goddess:
we two will go together to the world of the brAhmaNa and brAhmaNI.
But tell me this, Mother:
exactly how are we to travel there?
-47-
इमं देहम्_इह आस्थाप्य शुद्ध-सत्त्व-अनुपातिना ।
चेतसा तं परं यामि लोकं त्वं कथम्_एषि तत् ॥३।२१।४८॥
This body being established here in pure sattvic Suchness,
with cetas* Awareness I will go;
but how will you go to that world?
-48-
*Affective feeling.
THE GODDESS:
संकल्प-व्योम-वृक्षस् ते यथा सन्न् अपि खात्मकः ।
न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्य-हा।४९॥
The tree of Concepts is for you
as being only a sky-self,
not a wall-self:
not with a wall
is it an obstruction to you:
you are the destroyer of walls.
-49-
**vlm.49 The goddess replied:—I tell you lady, Divine Will is an aerial tree and its fruits are as unsubstantial as air, having no figure or form or substance to them.
शुद्धैक-सत्त्व-निर्माणं चिद्.रूपस्यैव तत् किल ।
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
The pure.oneSuchness-extension of cit-Form is that imagination;
hence from that or from another is little difference.
-50-
सः_अयम्_एतादृशह् देहह् न_एनम् संत्यज्य यामि_अहम् ।
अनेन_एव तम्_आप्नोमि देशम् गन्धम्_इव_अनिलः ॥३।२१।५१॥
In this evident body,
not forsaking it,
I go by This only:
I flow through That
—
just as the wind blows through a scented place.
-51-
यथा जलम् जलेन_अग्निर्_अग्निना वायुना_अनिलः ।
मिलति_एवम्_अतस् देहः देहैः_अन्यःर्_मनो.मयैः ॥३।२१।५२॥
As water mixes with water,
and fire with fire,
and air with wind,
so does this body
--made of mind—
thus conjoin with other bodies.
-52-
न.हि पार्थिवता-संवित्_एति_अ.पार्थिव-संविदा ।
एकत्वम् कल्पना-शैल=शैलयोः क्व_आहतिर् मिथः ॥३।२१।५३॥
Elemental-awareness does not go with non-elemental awareness:
where is the oneness of an imagined mountain with an earthly mountain?
Can this be?
-53-
आतिवाहिक एव_अयं त्वादृशैश्_चित्त-देहकः ।
आधिभौतिकता-बुद्ध्या गृहीतश्_चिर-भावनात् ॥३।२१।५४॥
यथा स्वप्ने यथा दीर्घ-काल-ध्याने यथा भ्रमे ।
यथा च सति संकल्पे यथा गन्धर्व-पत्तने ॥३।२१।५५॥
This AtivAhika,
this subtle Traveler body,
in those like you
becomes the body of Affective mind.
The Adhibhautika material body
by its own intellection
is grasped through long imagining,
as in a dream,
as in long-time dhyAna Meditation,
as in delusion,
--
the conceptual Suchness of a gandharva town.
‑54-55‑
वासना-तानवं नूनं यदा ते स्थितिम् एष्यति ।
तदा_आतिवाहिको भावः पुनर् एष्यति देहके ॥३।२१।५६॥
Only when all the vAsanA Conditionings are thinned,
only then will that state arise in you:
the subtle AtivAhika
again attains embodiment.
-56-
LILA:
आतिवाहिक-देहत्व-प्रत्यये घनतां गते ।
ताम् अवाप्नोत्य् अयं देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
With realization of the AtivAhika body,
—with its thickening—
this body gets that state and disintegrates its present state;
can this be so?
-57-
**vlm.57 lIlA said, "Say goddess, what happens to the spiritual body after it has attained its compactness by constant practice of yoga? Does it becomes indestructible or does it perish like all other finite bodies?"
THE GODDESS:
यद्_अस्ति नाम तत्र_एव नाशानाश-क्रमो भवेत् ।
वस्तुतो यच्_च न_अस्त्य्_एव नाशः स्यात्_तस्य कीदृशः ॥३।२१।५८॥
What is namely there-in-That is perishing or unperishing in its reality.
What does not exist at-all,--how may it ever be destroyed anyhow?
-58-
**vlm.... how can something die that is nothing and is imperishable in its nature?
रज्ज्वां सर्प-भ्रमे नष्टे सत्य-बोध-वशात् सुते ।
सर्पो न नष्ट उन्नष्टो वा_इत्य् एवं का_एव सा कथा ॥३।२१।५९॥
In the rope,
when the snake-delusion is destroyed,
--through Such.realization-power, daughter,--
this snake is neither destroyed nor "un-destroyed":
so what is it, and how?
-59-
यथा सत्य-परिज्ञानाद् रज्ज्वां सर्पो न दृश्यते ।
तथा_आतिवाहिक-ज्ञानाद् दृश्यते नाधिभौतिकः ॥३।२१।६०॥
Understood rightly, the snake is not seen in the rope.
And thus in the knowledge of the subtle AtivAhika body,
the gross Adhibhautika is not seen.
-60-
कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
सा शिला समपास्ता_एव या न_इह_अस्ति कदा.चन ॥३।२१।६१॥
But kalpanA Imagining is not to be escaped,
if it is the inagination of someone.
A stone exists indeed, though it was never here at all.
-61-
परं परे परापूर्णमिदं देहादिकं स्थितम् ।
इति सत्यं वयं भद्रे पश्यामो नाभिपश्यसि ॥३।२१।६२॥
"In the Supreme, the Supreme, overflowing from the Supreme,
this body and all are existent".
This truth, blessed lady, is what we see but you do not perceive.
-62-
आदि-सर्गे भवेच् चित्त्वं कल्पना अकल्पितं यदा ।
तदा ततः प्रभृत्य्-एक-सत्त्वं दृश्यम् अवेक्षते ॥३।२१।६३॥
In primal creation, the cit-ness arises:
when the image is imagined,
then thereafter it beholds
the original sattvic One as dRzya Percept.
-63-
LILA:
एकस्मिन्न् एव संशान्ते दिक्-कालाद्य्-अविभागिनि ।
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
In this onewhere of perfect peace,
out of the bounds of place and time,
when we know the Supreme Thatness,
how, then, does delusion arise?
-64-
THE GODDESS:
कटकत्वं यथा हेम्नि तरङ्गत्वं यथा अम्भसि ।
सत्यत्वं च यथा स्वप्न-संकल्प-नगर आदिषु ॥३।२१।६५॥
So it is with bracelets and gold,
so it is with water and waves,
and so it is with Suchness and cities imagined in a dream.
-65-
न_अस्त्य्_एव सत्य्_अनुभवे तथा न_अस्त्य्_एव ब्रह्मणि ।
कल्पना-व्यतिरिक्त-आत्म तत्_स्वभावाद्_अनामयात् ॥३।२१।६६॥
It's not at all a real experience,
and thus is not indeed in the brahman Immensity;
it is an imagination apart from That Self because of its immeasurability.
-66-
यथा न_अस्त्य् अम्बरे पांसुः परे न_अस्ति तथा कला ।
अ-कला-कलनं शान्तम् इदम् एकम् अजं ततम् ॥३।२१।६७॥
As there is not dust in the sky,
though there seems to be,
so the Supreme has no attribute
—is without the division of sense-objects—
at peace,
this one unborn expanse.
‑67-
यद्_इदं भासते किञ्चित्_तत्_तस्य_एव निरामयम् ।
कचनं काचकस्य इव कान्तस्य अति.मणेर्_इव ॥३।२१।६८॥
What's This is an embodiment of That.
It's kacana Manifestation of the kacaka Manifest,
like a girl who pretends to have a precious gem.
-68-
LILA:
एतावन्तं चिरं कालम् एते देवि वयं वद ।
भ्रामिताः केन नामापि द्वैताद्वैत-विकल्पनैः ॥३।२१।६९॥
Goddess, tell me this:
why,
for all this long time,
are we deluded with these distinctions of duality and non-duality?
-69-
THE GODDESS:
अविचारेण तरले भ्रान्ता_असि चिरम् आकुला ।
अविचारः स्वभाव-उत्थः स विचाराद् विनश्यति ॥३।२१।७०॥
Without constant vicAra Enquiry, you're ever overwhelmed with delusion.
NonEnquiry comes naturally; but when you enquire, delusion is destroyed.
‑70-
अविचारो विचारेण निमेषाद्_एव नश्यति ।
एषा सत्ता_एव तेन_अन्तरविद्या_एषा न विद्यते ॥३।२१।७१॥
NonEnquiry is instantly ended by Enquiry;
and thus there is this Suchness within;
and thus this not-knowing is not known.
-71-
**vlm. ... reason takes the place of ignorance ... **sv. ... dispelled by wisdom and enquiry....
तस्मान् न एवाविचारो ऽस्ति नाविद्यास्ति न बन्धनम् ।
न मोक्षो ऽस्ति निराबाधं शुद्ध-बोधम् इदं जगत् ॥३।२१।७२॥
एतावन्तं यदा कालं त्वया एतन् न विचारितम् ।
तदा न संप्रबुद्धा त्वं भ्रान्ता एव अभव आकुला ॥३।२१।७३॥
And thus there is no vicAra Enquiry at all—
there is no a.vidyA not.Knowing;
and there is no bondage,
no mokSa Freedom:
untroubled pure bodha Realization is this world.
So long as you did not enquire into these things,
then you were not awakened:
you yourself were a delusion, like an empty crowd.
‑72-73-
अद्य-प्रभृति बुद्धासि विमुक्तासि विवेकिनी ।
वासना-तानवं बीजं पतितं तव चेतसि ॥३।२१।७४॥
Now and henceforth you are awake,
you are released,
a discerning vivekin:
the seed that weakens the vAsanA Conditioning
is planted in your Awareness.
-74-
आदाव्_एव हि न उत्पन्नं दृश्यं संसार नामकम् ।
यदा तदा कथं तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
अत्यन्ताभाव-संपत्तौ द्रष्टृ-दृश्य-दृशां मनः ।
एक-ध्याने परे रूढे निर्विकल्प-समाधिनि ॥३।२१।७६॥
But when the percept that we call samsAra has not outfallen,
then how, therefore, do those vAsanAs abide, and just what are they?
When the sampatti Befalling of boundless unbeing is
the perceiver-percept-perception, manas the Mind—
then in dhyAna Meditation of the One,
the Supreme will rise in nirvikalpa samAdhi.
‑75-76-
वासनाक्षय बीजे ऽस्मिन् किञ्चिद् अङ्कुरिते हृदि ।
क्रमान् नोदयम् एष्यन्ति राग-द्वेषादिका दृशः ॥३।२१।७७॥
संसार-संभवश् चायं निर्मूलत्वम् उपैष्यति ।
निर्विकल्प-समाधानं प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
When the seed of vAsanAs,
somehow taking root within the Heart,
is destroyed,
thereafter feelings of passion, hatred, and the like will not arise in the seer;
and this becoming of the samsAra will also be uprooted;
and you will soon abide in the nirvikalpa samAdhi.
-77-78-
विगत-कलन-कालिमा-कलङ्का
गगन-कलान्तर-निर्मलाम्बरेन ।
सकल-कलन-कार्य-कारणान्तः
कतिपय-काल-वशाद् भविष्यसीति ॥३।२१।७९॥
Free from the awful stain of wickedness and all such faults,
purified in the purifying sky,
entirely done with all the conditions of cause and effect
and free from the power of time,
that is how you will be.
-79-
**vlm.79 Remaining entranced in your abstract meditation, in process of time you will have a soul as luminous as a star in the clear sky of heaven, free from the links of all causes and their effects for evermore.
oॐm
hk3021
**devyuvAca |
pratibhAnti jagantyAzu mRtimohAdanantaram |
jIvasyonmIlanAdakSNo rUpANIvAkhilAnyalam ||3|21|1||
dikkAlakalanAkAzadharmakarmamayAni ca |
parisphurantyanantAni kalpAntasthairyavanti ca ||3|21|2||
नानुभूतं न यद्दृष्टं तन्मया कृतमित्य् अपि।
तत्क्षणात्स्मृतितामेति स्वप्ने स्वमरणं यथा॥३॥
bhrAntirevamananteyaM cidvyomavyomni bhAsurA |
apakuDyA jagannAmnI nagarI kalpanAtmikA ||3|21|4||
idaM jagadayaM sargaH smRtireveti jRmbhate |
dUrakalpakSaNAbhyAsaviparyAsaikarUpiNI ||3|21|5||
nAnubhUtAnubhUtA ca jJaptiritthaM dvirUpiNI |
pUrvakAraNariktaiva cidrUpaiva pravartate ||3|21|6||
nAnubhUte'nubhUtatvasaMvidantarudetyapi |
svapnabhramAdAvanyasminpitarIva pituH smRtiH ||3|21|7||
kadAcitsmRtitAM tyaktvA pratibhAmAtrameva sat |
bhAti prathamasargeSu rUpeNa tadanukramAt ||3|21|8||
dRzyaM tribhuvanAdIdamanubhUtaM smRtau sthitam |
keSAJcittanvi keSAJcinnAnubhUtaM smRtau sthitam ||3|21|9||
pratibhAsata evedaM keSAMcitsmaraNaM vinA |
cidaNUnAM prajezatvaM kAkatAlIyavadyataH ||3|21|10||
atyantavismRtaM vizvaM mokSa ityabhidhIyate |
IpsitAnIpsite tatra na staH kAcana kasyacit ||3|21|11||
atyantAbhAvasaMpattiM vinAhantA jagatsthiteH |
anutpAdamayI hyeSA nodetyeva vimuktatA ||3|21|12||
rajjvAM sarpabhramaH sarpazabdArthAsaMbhavaM sthitam |
anutpAdamayaM tyaktvA zAnto'pi hi na zAmyati ||3|21|13||
अर्धशान्तो न शान्तोऽसौ समेत्यर्थतया पुनः।
उदेत्येकपिशाचान्ते पिशाचोऽन्यो ह्यधीमतः॥१४॥
saMsArazcAyamAbhogI parameveti nizcayaH |
kAraNAbhAvato bhAti yadihAbhAtameva tat ||3|21|15||
**lIlA uvAca |
brAhmaNabrAhmaNIrUpe sarge kAraNasaMsmRtiH |
kathamabhyutthitA sAsya smaraNIyamidaM vinA ||3|21|16||
**devy uvAca |
pitAmahasmRtistatra kAraNaM tasya na smRtiH |
pUrvaM na saMbhavatyeva muktatvAtpUrvajanmanaH ||3|21|17||
pUrvaM na saMbhavatyeva smaraNIyamiti svayam |
padmajAditvamAyAti caitanyasya tathA sthiteH ||3|21|18||
अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः।
काकतालीयवत्कश्चिद्भवति प्रतिभामयः॥१९॥
evamabhyudite loke na kiMcinna kadAcana |
kvacidabhyuditaM nAma kevalaM cinnabhaH sthitam ||3|21|20||
द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।
कार्यकारणभावोऽसावेक एव चिदम्बरे ॥२१॥
kAryaM ca kAraNaM caiva kAraNaiH sahakAribhiH |
kAryakAraNayoraikyAttadabhAvAnna zAmyati ||3|21|22||
mahAcidrUpameva tvaM smaraNaM viddhi vedanam |
kAryakAraNatA tena sa zabdo na ca vAstavaH ||3|21|23||
एवं न किंचिद् उत्पन्नं दृश्यं चिज्जगदाद्य् अपि।
चिदाकाशे चिदाकाशं केवलं स्व्त्मनि स्थितम्॥२४॥
**लीलोवाच।
अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया।
रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः॥२५॥
idAnImahametasyAM yAvatpariNatA dRzi |
nAbhyAsena vinA tAvadbhindhIdaM devi kautukam ||3|21|26||
yatrAsau brAhmaNo gehe brAhmaNyA sahito'bhavat |
taM sargaM taM girigrAmaM naya mAM taM vilokaye ||3|21|27||
**devyuvAca |
acetyacidrUpamayIM paramAM pAvanIM dRzam |
avalambyemamAkAram avamucya bhavAmalA ||3|21|28||
tataH prApsyasyasaMdehaM vyomAtmAnaM nabhaHsthitaM |
bhUmiSThanarasaMkalpo gaganAntaHpuraM yathA ||3|21|29||
evaM sthite taM pazyAvaH saha sargamanargalam |
ayaM taddarzanadvAre deho hi paramArgalam ||3|21|30||
**lIlovAca |
amunA devi dehena jagad anyad avApyate |
na kasmAd atra me yuktiM kathayAnugrahAgrahAt ||3|21|31||
**devy uvAca |
jagantImAnyamUrtAni mUrtimanti mudhAgrahAt |
bhavadbhiravabuddhAni hemAnIvormikAdhiyA ||3|21|32||
hemnyUrmikArUpadhare'pyUrmikAtvaM na vidyate |
yathA tathA jagadrUpe jagannAsti ca brahmaNi ||3|21|33||
jagadAkAzamevedaM brahmaiveha tu dRzyate |
dRzyate kAcidapyatra dhUlirambunidhAviva ||3|21|34||
ayaM prapaJco mithyaiva satyaM brahmAhamadvayam|
atra pramANaM vedAntA guravo'nubhavastathA||35||
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति।
सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः॥३६॥
न ब्रह्म जगतामस्ति कार्यकारणतोदयः ।
कारणानामभावेन सर्वेषां सहकारिणाम् ॥३७॥
यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।
नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥३८॥
tatra rUDhimupAyAtA ya ime tvasmadAdayaH |
abhyAsAdbrahmasaMpatteH pazyAmaste hi tatparam ||3|21|39||
saMkalpanagarasyaiva mamAkAzamayaM vapuH |
brahmaiva cAntaH pazyAmi dehenAnena tatpadam ||3|21|40||
vizuddhajJAnadehArhAstathaite padmajAdayaH |
brahmAtmajagadAdInAmaMze saMsthAnamaGgane ||3|21|41||
तवाभ्यासं विना बाले नाकारो ब्रह्मतां गतः ।
स्थितः कलनरूपात्मा तेन तन्नानुपश्यसि ॥४२॥
yatra svasaMkalpapuraM svadehena na labhyate |
tannAnyasaMkalpapuraM deho'nyo labhate katham ||3|21|43||
tasmAdenaM parityajya dehaM cidvyomarUpiNI |
yatpazyasi tadevAzu kuru kAryavidAMvare ||3|21|44||
saMkalpanagaraM satyaM yathAsaMkalpitaM prati |
sadehaM vA videhaM vA netaraM prati kiJcana ||3|21|45||
आदिसर्गे जगद्भ्रान्तिर्यथेयं स्थितिमागता।
तथा तदाप्रभृत्येवं नियतिः प्रौढिमागता॥४६॥
**लीलोवाच ।
त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणी जगत् ।
सहेतीदमिदं वच्मि कथं गन्तव्यमम्ब हे ॥४७॥
imaM dehamiha AsthApya zuddhasattvAnupAtinA |
cetasA taM paraM yAmi lokaM tvaM kathameSi tat ||3|21|48||
**devy uvAca |
saMkalpavyomavRkSaste yathA sannapi khAtmakaH |
na kuDyAtmA na kuDyena rodhyate nApi kuDyahA|49||
zuddhaikasattvanirmANaM cidrUpasyaiva tatkila |
pratibhAnamatastasmAtparasmAdbhidyate manAk ||3|21|50||
so'yametAdRzo deho nainaM saMtyajya yAmyaham |
anenaiva tamApnomi dezaM gandhamivAnilaH ||3|21|51||
यथा जलं जलेनाग्निरग्निना वायुनानिलः ।
मिलत्येवमतो देहो देहैरन्यैर्मनोमयैः ॥५२॥
nahi pArthivatAsaMvidetyapArthivasaMvidA |
ekatvaM kalpanAzailazailayoH kvAhatirmithaH ||3|21|53||
AtivAhika evAyaM tvAdRzaizcittadehakaH |
AdhibhautikatAbuddhyA gRhItazcirabhAvanAt ||3|21|54||
यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमे।
यथा च सति संकल्पे यथा गन्धर्वपत्तने॥५५॥
vAsanAtAnavaM nUnaM yadA te sthitimeSyati |
tadAtivAhiko bhAvaH punareSyati dehake ||3|21|56||
**lIlovAca |
AtivAhikadehatvapratyaye ghanatAM gate |
tAmavApnotyayaM deho dazAmAho vinazyati ||3|21|57||
**devyuvAca |
yadasti nAma tatraiva nAzAnAzakramo bhavet |
vastuto yacca nAstyeva nAzaH syAttasya kIdRzaH ||3|21|58||
rajjvAM sarpabhrame naSTe satyabodhavazAtsute |
sarpo na naSTa unnaSTo vetyevaM kaiva sA kathA ||3|21|59||
yathA satyaparijJAnAdrajjvAM sarpo na dRzyate |
tathAtivAhikajJAnAddRzyate nAdhibhautikaH ||3|21|60||
kalpanApi nivarteta kalpitA yadi kenacit |
sA zilA samapAstaiva yA nehAsti kadAcana ||3|21|61||
paraM pare parApUrNamidaM dehAdikaM sthitam |
iti satyaM vayaM bhadre pazyAmo nAbhipazyasi ||3|21|62||
Adisarge bhaveccittvaM kalpanAkalpitaM yadA |
tadA tataH prabhRtyekasattvaM dRzyamavekSate ||3|21|63||
**lIlovAca |
ekasminneva saMzAnte dikkAlAdyavibhAgini |
vidyamAne pare tattve kalanAvasaraH kutaH ||3|21|64||
**devyuvAca |
kaTakatvaM yathA hemni taraGgatvaM yathAmbhasi |
satyatvaM ca yathA svapnasaMkalpanagarAdiSu ||3|21|65||
nAstyeva satyanubhave tathA nAstyeva brahmaNi |
kalpanAvyatiriktAtma tatsvabhAvAdanAmayAt ||3|21|66||
yathA nAstyambare pAMsuH pare nAsti tathA kalA |
akalAkalanaM zAntamidamekamajaM tatam ||3|21|67||
yadidaM bhAsate kiJcittattasyaiva nirAmayam |
kacanaM kAcakasyeva kAntasyAtimaNeriva ||3|21|68||
**लीलोवाच।
एतावन्तं चिरं कालमेते देवि वयं वद।
भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः॥६९॥
**devyuvAca |
avicAreNa tarale bhrAntAsi ciramAkulA |
avicAraH svabhAvotthaH sa vicArAdvinazyati ||3|21|70||
avicAro vicAreNa nimeSAdeva nazyati |
eSA sattaiva tenAntaravidyaiSA na vidyate ||3|21|71||
tasmAnnaivAvicAro'sti nAvidyAsti na bandhanam |
na mokSo'sti nirAbAdhaM zuddhabodhamidaM jagat ||3|21|72||
etAvantaM yadA kAlaM tvayA etanna vicAritam |
tadA na saMprabuddhA tvaM bhrAntaivAbhava AkulA ||3|21|73||
adyaprabhRti buddhAsi vimuktAsi vivekinI |
vAsanAtAnavaM bIjaM patitaM tava cetasi ||3|21|74||
AdAveva hi notpannaM dRzyaM saMsAranAmakam |
yadA tadA kathaM tena vAsyante vAsanApi kA ||3|21|75||
atyantAbhAvasaMpattau draSTRdRzyadRzAM manaH |
ekadhyAne pare rUDhe nirvikalpasamAdhini ||3|21|76||
vAsanAkSayabIje'sminkiJcidaGkurite hRdi |
kramAnnodayameSyanti rAgadveSAdikA dRzaH ||3|21|77||
saMsArasaMbhavazcAyaM nirmUlatvamupaiSyati |
nirvikalpasamAdhAnaM pratiSThAmalameSyati ||3|21|78||
vigatakalanakAlimAkalaGkA
gaganakalAntaranirmalAmbarena |
sakalakalanakAryakAraNAntaH
katipayakAlavazAdbhaviSyasIti ||3|21|79||
oॐm
dn3021
**देव्य् उवाच ।
प्रतिभान्ति जगन्त्य् आशु मृति-मोहाद् अनन्तरम् ।
जीवस्योन्मीलनाद् अक्ष्णो रूपाणीवाखिलान्य् अलम् ॥३।२१।१॥
दिक्-काल-कलना-आकाश-धर्म-कर्म-मयानि च ।
परिस्फुरन्त्य्_अनन्तानि कल्पान्त-स्थैर्यवन्ति च ॥३।२१।२॥
न_अनुभूतं न यद्-दृष्टं तन्मया कृतम् इत्य् अपि ।
तत् क्षणात् स्मृतिताम् एति स्वप्ने स्व.मरणं यथा ॥३।२१।३॥
भ्रान्तिर् एवम् अनन्तेयं चिद्.व्योम-व्योम्नि भासुरा ।
अपकुड्या जगन्-नाम्नी नगरी कल्पनात्मिका ॥३।२१।४॥
इदं जगद्_अयम्_सर्गः स्मृतिर्_एव_इति जृम्भते ।
दूर-कल्प-क्षण-अभ्यास-विपर्यास-एक-रूपिणी ॥३।२१।५॥
न_अनुभूत-अनुभूता च ज्ञप्तिर्_इत्थं द्वि-रूपिणी ।
पूर्व-कारण-रिक्ता एव चिद्.रूपा एव प्रवर्तते ॥३।२१।६॥
न_अनुभूते ऽनुभूतत्व-संविद् अन्तर् उदेत्य् अपि ।
स्वप्न-भ्रमादाव् अन्यस्मिन् पितरीव पितुः स्मृतिः ॥३।२१।७॥
कदा.चित्_स्मृतितां त्यक्त्वा प्रतिभा-मात्रम्_एव सत् ।
भाति प्रथम-सर्गेषु रूपेण तद्-अनुक्रमात् ॥३।२१।८॥
दृश्यं त्रि.भुवन आदि इदम् अनुभूतं स्मृतौ स्थितम् ।
केषाञ्चित् तन्वि केषाञ्.चिन् न_अनुभूतं स्मृतौ स्थितम् ॥३।२१।९॥
प्रतिभासत एव इदं केषांचित् स्मरणं विना ।
चिद्.अणूनां प्रजेशत्वं काकतालीयवद् यतः ॥३।२१।१०॥
अत्यन्त-विस्मृतं विश्वं मोक्ष इत्य् अभिधीयते ।
ईप्सितानीप्सिते तत्र न स्तः काचन कस्यचित् ॥३।२१।११॥
अत्यन्ताभाव-संपत्तिं विनाहन्ता जगत्-स्थितेः ।
अनुत्पादमयी ह्य् एषा नोदेत्य् एव विमुक्तता ॥३।२१।१२॥
रज्ज्वां सर्प-भ्रमः सर्प-शब्दार्थ असंभवं स्थितम् ।
अनुत्पादम् अयं त्यक्त्वा शान्तोऽपि हि न शाम्यति ॥३।२१।१३॥
अर्ध-शान्तो न शान्तोऽसौ समेत्य् अर्थतया पुनः ।
उदेत्य् एक-पिशाचान्ते पिशाचोऽन्यो ह्य् अधीमतः ॥३।२१।१४॥
संसारश् चायम् आभोगी परमेवेति निश्चयः ।
कारणाभावतो भाति यद् इहाभातम् एव तत् ॥३।२१।१५॥
**लीला उवाच ।
ब्राह्मण-ब्राह्मणी-रूपे सर्गे कारण-संस्मृतिः ।
कथम् अभ्युत्थिता सास्य स्मरणीयम् इदं विना ॥३।२१।१६॥
**देव्य् उवाच ।
पितामह-स्मृतिस् तत्र कारणं तस्य न स्मृतिः ।
पूर्वं न संभवत्य् एव मुक्तत्वात् पूर्व-जन्मनः ॥३।२१।१७॥
पूर्वम् न संभवति_एव स्मरणीयम्_इति स्वयम् ।
पद्म.ज-आदि.त्वम्_आयाति चैतन्यस्य तथा स्थितेः ॥३।२१।१८॥
अभूवम् अहम् इत्य् अन्यः प्रजा-नाथः प्रजापतेः ।
काकतालीय-वत् कश्चिद् भवति प्रतिभा-मयः ॥३।२१।१९॥
एवम्_अभ्युदिते लोके न किंचिन्_न कदा.चन ।
क्वचिद्_अभ्युदितं नाम केवलं चिन्.नभः स्थितम् ॥३।२१।२०॥
द्वि.विधायाः स्मृतेः_अस्याः कारणम् परमम् पदम् ।
कार्य-कारण-भावः_असौ_एक_एव चित्-अम्बरे ॥३।२१।२१॥
कार्यं च कारणं चैव कारणैः सह-कारिभिः ।
कार्य-कारणयोर्_ऐक्यात्_तद्_अभावान्_न शाम्यति ॥३।२१।२२॥
महाचिद्.रूपम् एव त्वं स्मरणं विद्धि वेदनम् ।
कार्य-कारणता तेन स शब्दो न च वास्तवः ॥३।२१।२३॥
एवं न किंचिद् उत्पन्नं दृश्यं चिज्-जगद्-आद्य् अपि ।
चिद्.आकाशे चिद्.आकाशं केवलं स्वात्मनि स्थितम् ॥३।२१।२४॥
**लीलोवाच ।
अहो नु परमा दृष्टिर् दर्शिता देवि मे त्वया ।
रूप-श्रीर् जागती प्रातः प्रभयेवेक्षण-द्युतिः ॥३।२१।२५॥
इदानीम्_अहम्_एतस्यां यावत्_परिणता दृशि ।
नाभ्यासेन विना तावद्_भिन्धीदं देवि कौतुकम् ॥३।२१।२६॥
यत्रासौ ब्राह्मणो गेहे ब्राह्मण्या सहितो ऽभवत् ।
तं सर्गं तं गिरि-ग्रामं नय मां तं विलोकये ॥३।२१।२७॥
**देव्य् उवाच ।
अचेत्य-चिद्.रूपमयीं परमां पावनीं दृशम् ।
अवलम्ब्य इमम्_आकारम् अवमुच्य भवामला ॥३।२१।२८॥
ततः प्राप्स्यस्य् असंदेहं व्योमात्मानं नभः-स्थितं ।
भूमिष्ठनर-संकल्पो गगनान्तःपुरं यथा ॥३।२१।२९॥
एवं स्थिते तं पश्यावः सह सर्गमनर्गलम् ।
अयं तद्दर्शनद्वारे देहो हि परमार्गलम् ॥३।२१।३०॥
**लीला उवाच ।
अमुना देवि देहेन जगद्_अन्यद्_अवाप्यते ।
न कस्माद्_अत्र मे युक्तिम् कथय अनुग्रह-आग्रहात् ॥३।२१।३१॥
**देव्य् उवाच ।
जगन्तीमान्य् अमूर्तानि मूर्तिमन्ति मुधाग्रहात् ।
भवद्भिर् अवबुद्धानि हेमानीवोर्मिकाधिया ॥३।२१।३२॥
हेम्न्य् ऊर्मिका-रूप-धरे ऽप्य् ऊर्मिकात्वं न विद्यते ।
यथा तथा जगद्-रूपे जगन् न_अस्ति च ब्रह्मणि ॥३।२१।३३॥
जगद्_आकाशम्_एव इदं ब्रह्मैव इह तु दृश्यते ।
दृश्यते काचिद्_अप्य्_अत्र धूलिर्_अम्बु-निधाव्_इव ॥३।२१।३४॥
अयं प्रपञ्चो मिथ्या एव सत्यं ब्रह्माहम्_अद्वयम्।
अत्र प्रमाणं वेदान्ता गुरवो_ऽनुभवस्_तथा॥३५॥
ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति ।
सर्गादि-नाम्ना प्रथितः स्वभावो ऽस्यैव चेदृशः ॥३।२१।३६॥
न ब्रह्म जगताम्_अस्ति कार्य-कारणता-उदयः ।
कारणानाम्_अभावेन सर्वेषां सह.कारिणाम् ॥३।२१।३७॥
यावद् अभ्यास-योगेन न शान्ता भेद-धीस् तव ।
नूनं तावद् अ-तद्-रूपा न ब्रह्म परिपश्यसि ॥३।२१।३८॥
तत्र रूढिम्_उपायाता य_इमे तु_अस्मत्-आदयः ।
अभ्यासात् ब्रह्म-संपत्तेः पश्यामः_ते हि तत्.परम् ॥३।२१।३९॥
संकल्प-नगरस्य_एव मम_आकाश.मयम् वपुः ।
ब्रह्मैव च_अन्तः पश्यामि देहेन_अनेन तत्-पदम् ॥३।२१।४०॥
विशुद्ध-ज्ञान-देह-आर्हाः_तथा_एते पद्म.ज-आदयः ।
ब्रह्मात्म-जगद्-आदीनाम्_अंशे संस्थानम्_अङ्गने ॥३।२१।४१॥
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
स्थितः कलन-रूप-आत्मा तेन तत्_न_अनुपश्यसि ॥३।२१।४२॥
यत्र स्वसंकल्प-पुरं स्वदेहेन न लभ्यते ।
तन् नान्य-संकल्प-पुरं देहो ऽन्यो लभते कथम् ॥३।२१।४३॥
तस्माद् एनं परित्यज्य देहं चिद्.व्योम=रूपिणी ।
यत् पश्यसि तद् एवाशु कुरु कार्य-विदांवरे ॥३।२१।४४॥
संकल्प-नगरं सत्यं यथा-संकल्पितं प्रति ।
सदेहं वा विदेहं वा नेतरं प्रति किञ्चन ॥३।२१।४५॥
आदि-सर्गे जगद्-भ्रान्तिर् यथेयं स्थितिम् आगता ।
तथा तदा-प्रभृत्य् एवं नियतिः प्रौढिम् आगता ॥३।२१।४६॥
**लीला उवाच ।
त्वया उक्तं देवि गच्छावो ब्राह्मण-ब्राह्मणी जगत् ।
सह इतीदम्_इदं वच्मि कथं गन्तव्यम्_अम्ब हे ॥३।२१।४७॥
इमं देहम्_इह आस्थाप्य शुद्ध-सत्त्व-अनुपातिना ।
चेतसा तं परं यामि लोकं त्वं कथम्_एषि तत् ॥३।२१।४८॥
**देव्य् उवाच ।
संकल्प-व्योम-वृक्षस् ते यथा सन्न् अपि खात्मकः ।
न कुड्यात्मा न कुड्येन रोध्यते नापि कुड्य-हा।४९॥
शुद्धैक-सत्त्व-निर्माणं चिद्.रूपस्यैव तत् किल ।
प्रतिभानम् अतस् तस्मात् परस्माद् भिद्यते मनाक् ॥३।२१।५०॥
सः_अयम्_एतादृशह् देहह् न_एनम् संत्यज्य यामि_अहम् ।
अनेन_एव तम्_आप्नोमि देशम् गन्धम्_इव_अनिलः ॥३।२१।५१॥
यथा जलम् जलेन_अग्निर्_अग्निना वायुना_अनिलः ।
मिलति_एवम्_अतस् देहः देहैः_अन्यःर्_मनो.मयैः ॥३।२१।५२॥
न.हि पार्थिवता-संवित्_एति_अ.पार्थिव-संविदा ।
एकत्वम् कल्पना-शैल=शैलयोः क्व_आहतिर् मिथः ॥३।२१।५३॥
आतिवाहिक एव_अयं त्वादृशैश्_चित्त-देहकः ।
आधिभौतिकता-बुद्ध्या गृहीतश्_चिर-भावनात् ॥३।२१।५४॥
यथा स्वप्ने यथा दीर्घ-काल-ध्याने यथा भ्रमे ।
यथा च सति संकल्पे यथा गन्धर्व-पत्तने ॥३।२१।५५॥
वासना-तानवं नूनं यदा ते स्थितिम् एष्यति ।
तदा_आतिवाहिको भावः पुनर् एष्यति देहके ॥३।२१।५६॥
**लीला उवाच ।
आतिवाहिक-देहत्व-प्रत्यये घनतां गते ।
ताम् अवाप्नोत्य् अयं देहो दशाम् आहो विनश्यति ॥३।२१।५७॥
**देव्य्_उवाच ।
यद्_अस्ति नाम तत्र_एव नाशानाश-क्रमो भवेत् ।
वस्तुतो यच्_च न_अस्त्य्_एव नाशः स्यात्_तस्य कीदृशः ॥३।२१।५८॥
रज्ज्वां सर्प-भ्रमे नष्टे सत्य-बोध-वशात् सुते ।
सर्पो न नष्ट उन्नष्टो वा_इत्य् एवं का_एव सा कथा ॥३।२१।५९॥
यथा सत्य-परिज्ञानाद् रज्ज्वां सर्पो न दृश्यते ।
तथा_आतिवाहिक-ज्ञानाद् दृश्यते नाधिभौतिकः ॥३।२१।६०॥
कल्पना अपि निवर्तेत कल्पिता यदि केनचित् ।
सा शिला समपास्ता_एव या न_इह_अस्ति कदा.चन ॥३।२१।६१॥
परं परे परापूर्णमिदं देहादिकं स्थितम् ।
इति सत्यं वयं भद्रे पश्यामो नाभिपश्यसि ॥३।२१।६२॥
आदि-सर्गे भवेच् चित्त्वं कल्पना अकल्पितं यदा ।
तदा ततः प्रभृत्य्-एक-सत्त्वं दृश्यम् अवेक्षते ॥३।२१।६३॥
**लीलोवाच ।
एकस्मिन्न् एव संशान्ते दिक्-कालाद्य्-अविभागिनि ।
विद्यमाने परे तत्त्वे कलनावसरः कुतः ॥३।२१।६४॥
**देव्य् उवाच ।
कटकत्वं यथा हेम्नि तरङ्गत्वं यथा अम्भसि ।
सत्यत्वं च यथा स्वप्न-संकल्प-नगर आदिषु ॥३।२१।६५॥
न_अस्त्य्_एव सत्य्_अनुभवे तथा न_अस्त्य्_एव ब्रह्मणि ।
कल्पना-व्यतिरिक्त-आत्म तत्_स्वभावाद्_अनामयात् ॥३।२१।६६॥
यथा न_अस्त्य् अम्बरे पांसुः परे न_अस्ति तथा कला ।
अ-कला-कलनं शान्तम् इदम् एकम् अजं ततम् ॥३।२१।६७॥
यद्_इदं भासते किञ्चित्_तत्_तस्य_एव निरामयम् ।
कचनं काचकस्य इव कान्तस्य अति.मणेर्_इव ॥३।२१।६८॥
**लीलोवाच ।
एतावन्तं चिरं कालम् एते देवि वयं वद ।
भ्रामिताः केन नामापि द्वैताद्वैत-विकल्पनैः ॥३।२१।६९॥
**देव्य् उवाच ।
अविचारेण तरले भ्रान्ता_असि चिरम् आकुला ।
अविचारः स्वभाव-उत्थः स विचाराद् विनश्यति ॥३।२१।७०॥
अविचारो विचारेण निमेषाद्_एव नश्यति ।
एषा सत्ता_एव तेन_अन्तरविद्या_एषा न विद्यते ॥३।२१।७१॥
तस्मान् न एवाविचारो ऽस्ति नाविद्यास्ति न बन्धनम् ।
न मोक्षो ऽस्ति निराबाधं शुद्ध-बोधम् इदं जगत् ॥३।२१।७२॥
एतावन्तं यदा कालं त्वया एतन् न विचारितम् ।
तदा न संप्रबुद्धा त्वं भ्रान्ता एव अभव आकुला ॥३।२१।७३॥
अद्य-प्रभृति बुद्धासि विमुक्तासि विवेकिनी ।
वासना-तानवं बीजं पतितं तव चेतसि ॥३।२१।७४॥
आदाव्_एव हि न उत्पन्नं दृश्यं संसार नामकम् ।
यदा तदा कथं तेन वास्यन्ते वासना अपि का ॥३।२१।७५॥
अत्यन्ताभाव-संपत्तौ द्रष्टृ-दृश्य-दृशां मनः ।
एक-ध्याने परे रूढे निर्विकल्प-समाधिनि ॥३।२१।७६॥
वासनाक्षय बीजे ऽस्मिन् किञ्चिद् अङ्कुरिते हृदि ।
क्रमान् नोदयम् एष्यन्ति राग-द्वेषादिका दृशः ॥३।२१।७७॥
संसार-संभवश् चायं निर्मूलत्वम् उपैष्यति ।
निर्विकल्प-समाधानं प्रतिष्ठाम् अलम् एष्यति ॥३।२१।७८॥
विगत-कलन-कालिमा-कलङ्का
गगन-कलान्तर-निर्मलाम्बरेन ।
सकल-कलन-कार्य-कारणान्तः
कतिपय-काल-वशाद् भविष्यसीति ॥३।२१।७९॥
oॐm
wn3021
एकविंशः सर्गः।
लीलाविश्रान्त्युपदेशः॥३।०२१॥
eka-viMzaH sargaH |
lIlA-vizrAnty-upadezaH ||3|21|3|021||
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Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;
oॐm
````y3021.001
**devyuvAca |
pratibhAnti jagantyAzu mRtimohAdanantaram |
jIvasyonmIlanAdakSNo rUpANIvAkhilAnyalam ||3|21|1||
**devy uvAca |
pratibhAnti jaganty Azu mRti-mohAd anantaram |
jIvasyonmIlanAd akSNo rUpANIvAkhilAny alam ||3|21|1||
devy uvAca ‑ THE GODDESS: —
pratibhAnti jaganty Azu ‑ The worlds at once appear —
mRti-mohAd anantaram ‑ after the death-delusion at once —
jIvasya unmIlanAd akSNaH ‑ after the opening of the Jiva's eyes —
rUpANi iva akhilAny alam ‑ as all forms entirely —
**vwv.933. After the loss of consciousness in death, all the worlds quickly become manifest completely to an individual soul, as visible objects (appear) by the opening of the eyes.
**vlm.3.21.1 Soon after the insensibility occasioned by one's death is over,
there appears to him (soul) the sight of the world, as he viewed it with his open eyes when he was living.
**sv.1-3 In the twinkling of an eye the jiva undergoes the illusion of the death-experience, forgets what happened before that, and in the infinite consciousness thinks 'I am this' etc., and 'I am his son, I am so many years old', etc.
**devyuvAca |
pratibhAnti jagantyAzu mRtimohAdanantaram |
jIvasyonmIlanAdakSNo rUpANIvAkhilAnyalam ||3|21|1||
After the death-delusion, the opening of the Jiva's eyes,
the triple world at once appears as the totality of forms, ‑01‑
with the directions, the moments of time, Space, Dharma, Karma:—all
these spring‑forth as.if eternal and elemental till Doomsday,— ‑02‑
````y3021.002
dikkAlakalanAkAzadharmakarmamayAni ca |
parisphurantyanantAni kalpAntasthairyavanti ca ||3|21|2||
dik-kAla-kalanA-AkAza-dharma-karma-mayAni ca |
parisphuranty_anantAni kalpAnta-sthairyavanti ca ||3|21|2||
dik-kAla-kalana-AkAza-dharma-karma-mayAni ca ‑ and direction-time-partition-Space-Dharma-Karma-consisting —
parisphuranti anantAni ‑ they spring‑forth boundless —
kalpAnta-sthairyavanti ca ‑ and stable/elemental till Doomsday —
**vwv.935. Then, infinite things spring up all round, (such as) the apprehension of space and time, the sky, things full of characteristic properties and actions and (objects) having stability till the end of the world.
**vlm.3.21.2. It presents before him the circle of the sky and its sides with the cycle of its seasons and times, and shows him the deeds of his pious and secular acts, as they were to continue to eternity.
**sv.1-3 In the twinkling of an eye the jiva undergoes the illusion of the death-experience, forgets what happened before that, and in the infinite consciousness thinks 'I am this' etc., and 'I am his son, I am so many years old', etc.
**AB. dharma-mayAni svargAdIni | karma-mayAni gRhAdIni | kalpAnta-paryantaM sthairyavanti pRthvy-AdIni ||3|21|
dikkAlakalanAkAzadharmakarmamayAni ca |
parisphurantyanantAni kalpAntasthairyavanti ca ||3|21|2||
After the death-delusion, the opening of the Jiva's eyes,
the triple world at once appears as the totality of forms, ‑01‑
with the directions, the moments of time, Space, Dharma, Karma:—all
these spring‑forth as.if eternal and elemental till Doomsday,— ‑2‑
````y3021.003
नानुभूतं न यद्दृष्टं तन्मया कृतमित्य् अपि।
तत्क्षणात्स्मृतितामेति स्वप्ने स्वमरणं यथा॥३॥
na_anubhUtaM na yad-dRSTaM tanmayA kRtam ity api |
tat kSaNAt smRtitAm eti svapne sva.maraNaM yathA ||3|21|3||
na_anubhUtaM – not experienced -- na yad-dRSTaM – not perceived -- tan-mayA kRtam iti api – but seeming to be thus -- tat-kSaNAt smRtitAm – remembered in an instant -- eti – it goes -- svapne sva.maraNaM yathA – like your own death in a dream
**vlm.3.21.3. Objects never seen nor thought of before, also offer themselves
to his view, as the sight of his own death in a dream, and as they were the prints in his memory.
**sv.3 1-3 In the twinkling of an eye the jiva undergoes the illusion of the death-experience, forgets what happened before that, and in the infinite consciousness thinks 'I am this' etc., and 'I am his son, I am so many years old', etc.
what is neither experienced
nor perceived, yet seems to be so,
being recalled in an instant,
as real as your death in a dream. ‑03‑
````y3021.004
bhrAntirevamananteyaM cidvyomavyomni bhAsurA |
apakuDyA jagannAmnI nagarI kalpanAtmikA ||3|21|4||
bhrAntir evam ananteyaM cid.vyoma-vyomni bhAsurA |
apakuDyA jagan-nAmnI nagarI kalpanAtmikA ||3|21|4||
bhrAntir evam anantA iyaM ‑ Thus this is boundless delusion —
cid.vyoma-vyomni ‑ cit-space in space —
bhAsurA ‑ radiant —
apakuDyA – without a Wall –
jagan-nAmnI nagarI ‑ 'World City' —
kalpana-AtmikA ‑ is of imaginary nature —
**vlm.3.21.4. But the infinity of objects, appearing in the empty sphere of the immaterial intellect, is mere illusion, and the baseless city of the world, like an aerial castle, is but the creation of imagination.
**sv.4 There is no essential difference between the experiences of this world and those of another — all this being the thought-forms in the infinite consciousness. They are like two waves in the same ocean. Since these worlds were never created, they will never cease to be: such is the law. Their real nature is consciousness.
bhrAntirevamananteyaM cidvyomavyomni bhAsurA |
apakuDyA jagannAmnI nagarI kalpanAtmikA ||3|21|4||
Thus this is boundless delusion—
radiant cit-space in space. Since
it has no wall*, this 'World City'
is an imaginary place. -04-
* ['Kudya Wall' is a frequent metaphor for the barrier of perception.]
````y3021.005
idaM jagadayaM sargaH smRtireveti jRmbhate |
dUrakalpakSaNAbhyAsaviparyAsaikarUpiNI ||3|21|5||
idaM jagad_ayam_sargaH smRtir_eva_iti jRmbhate |
dUra-kalpa-kSaNa-abhyAsa-viparyAsa-eka-rUpiNI ||3|21|5||
idaM jagad ## This-here is the world, ##
ayaM sargaH ## this-there is its Creation, ##
smRtiH eva iti so what-is-only (iti) memory - ## x ##
jRmbhate - ## spreads out, yawns as a ##
dUra-kalpa.kSaNa=abhyAsa.viparyAsa-eka.rUpiNI –
faraway-Kalpa.moments-Effort=Confusion/Pretending=One-Formation — with thinking that the One Form has become Space, Time, and Work —
expiration , lapse (of time) MBh.
jd#>as -->#
jd#>* -->#>* -->#paryAsa –m.- edging , trimming S3Br. ; rotation , resolution BhP. ; end , conclusion (N. of partic. concluding strophes in certain hymns) Br. S3rS. ; inverted order or position W.
**vwv.1541.y3.21.5
**vlm.3.21.5. It is the remembrance of the past world, that makes it known to us, (because it is impossible to recognise any thing without a previous impression of its kind in the mind). Hence the length of a kalpa age and the shortness of a moment, are but erroneous impressions proceeding from the rapidity and slowness of our thoughts.
**sv.5 Even as in a dream there is birth, death and relationship all in a very short time, and even as a lover feels that a single night without his beloved is an epoch, the jiva thinks of experienced and non-experienced objects in the twinkling of an eye.
This is the world, that is the creation: and so mere memory spreads‑out by thinking that the One Form has become Space, Time, and Work. -5-
idaM jagadayaM sargaH smRtireveti jRmbhate |
dUrakalpakSaNAbhyAsaviparyAsaikarUpiNI ||3|21|5||
````y3021.006
nAnubhUtAnubhUtA ca jJaptiritthaM dvirUpiNI |
pUrvakAraNariktaiva cidrUpaiva pravartate ||3|21|6||
na_anubhUta-anubhUtA ca jJaptir_itthaM dvi-rUpiNI |
pUrva-kAraNa-riktA eva cid.rUpA eva pravartate ||3|21|6||
na_anubhUtA anubhUtA ca – ## Not one experience after another = ##
jJaptir itthaM – ## is this understanding = ##
dvi-rUpiNI – ## bi-formation f. = ##
pUrva-kAraNa-riktA eva – ## entirely without prior cause = ##
cid.rUpA – ## cit-Form = ##
eva pravartate – ## indeed arises. -6- ##
**vlm.3.21.6. Therefore knowledge, based upon previous notions or otherwise, is of two kinds, and things known without their cause, are attributed to Divine lutelligence; (as the hidden cause of all).
**DC - So, knowledge is of two kinds - unperceived and perceived, first one does not have a case and arises as truly having the nature of Consciousness. (second one was already described as memory). AS. This is not a general statement about knowledge, but a description of the state of jIva. He is summarizing the experiences described above. Some are memories, though not currently being directly experienced while others are current perceptions of the world. Both arise without direct cause and hence are of the nature of cit. Thus, all knowledge at this stage of life whether as memory or experience is cit.
**sv.6 And, immediately thereafter, he imagines those things (the world) to be real.
Not as one experience and then another is this understanding two-formed: without prior cause the cit-Form thus arises. -06-
nAnubhUtAnubhUtA ca jJaptiritthaM dvirUpiNI |
pUrvakAraNariktaiva cidrUpaiva pravartate ||3|21|6||
````y3021.007
nAnubhUte'nubhUtatvasaMvidantarudetyapi |
svapnabhramAdAvanyasminpitarIva pituH smRtiH ||3|21|7||
na_anubhUte 'nubhUtatva-saMvid antar udety api |
svapna-bhramAdAv anyasmin pitarIva pituH smRtiH ||3|21|7||
na_anubhUte ‑ not with apprehension/experience —
anubhUta-tva.saMvid antar udety api ‑ though the awareness of experience arises —
svapna-bhrama-Adau anyasmin ‑ as dream-delusion-&c elsewhere —
pitari iva pituH smRtiH ‑ as in a father, his father is a memory —
**vlm.3.21.7. We are conscious also of thoughts, unthought of before in our minds, as we often have in our dreams; and think of our parents after their demise by mistake of other persons as such.
AS. Continuing the above description, no we see: Even in a thing that is not experienced, a feeling of having experienced arises; as if by a confusion in a dream or as remembering our father in some other father. This is the feeling of deja vu being described!
**sv.7 7-8 Even those things which he had not experienced nor seen present themselves before him as in a dream.
nAnubhUte'nubhUtatvasaMvidantarudetyapi |
svapnabhramAdAvanyasminpitarIva pituH smRtiH ||3|21|7||
Not as experience, although awareness of experience arises as dream-delusion
elsewhere: as in a father is the memory of his father. ‑07-
````y3021.008
kadAcitsmRtitAM tyaktvA pratibhAmAtrameva sat |
bhAti prathamasargeSu rUpeNa tadanukramAt ||3|21|8||
kadA.cit_smRtitAM tyaktvA pratibhA-mAtram_eva sat |
bhAti prathama-sargeSu rUpeNa tad-anukramAt ||3|21|8||
kadA.cit smRtitAM tyaktvA ‑ whenever remembrance is abandoned —
pratibhA-mAtram eva sat ‑ imagination/light-only Sat Suchness —
bhAti prathama-sargeSu ‑ shines with the primal/prior creations —
rUpeNa tad-anukramAt ‑ with a form proceeding out.of That - an appropriate form —
**vlm.3.21.8. Sometimes genius supercedes the province of memory, as in the first creation or discovery of a thing, which is afterwards continued by its remembrance.
**sv.8 7-8 Even those things which he had not experienced nor seen present themselves before him as in a dream.
Whenever remembrance is forsaken, the imagination shines
as the Sat Suchness, with a prior form proceeding out.of That. -08-
kadAcitsmRtitAM tyaktvA pratibhAmAtrameva sat |
bhAti prathamasargeSu rUpeNa tadanukramAt ||3|21|8||
````y3021.009
dRzyaM tribhuvanAdIdamanubhUtaM smRtau sthitam |
keSAJcittanvi keSAJcinnAnubhUtaM smRtau sthitam ||3|21|9||
dRzyaM tri.bhuvana Adi idam anubhUtaM smRtau sthitam |
keSAJcit tanvi keSAJ.cin na_anubhUtaM smRtau sthitam ||3|21|9||
dRzyaM tri.bhuvana-Adi ‑ The dRzya Percept threeWorld‑&c is —
idam anubhUtaM smRtau sthitam ‑ this experience, being situate in memory —
keSAMcit tanvi ‑ of someone's body – [o lady?] —
keSAMcin na_anubhUtaM ‑ someone's non-experience —
smRtau sthitam ‑ situate in memory —
**vlm.3.21.9. According to some, those visible worlds are said to have remained in their ideal state in the Divine mind; and according to others, that there were no pre-existent notions of these in the mind of God.
It is the dRzya Percept that is just these three worlds as our own experience, from being situate in memory: in someone's body, someone's non-experience, situate in memory. -09- Or it is just imagined with no such memory, only the Primal Lordship of cit-atoms—and thus like the Coconut Crow*? -10-
**DC - experience which gives the vision of three worlds etc situates in memory; somebody and non-experience of somebody situate in memory, O slender one. AS. The word "tanvi" is a vocative, the devI addressing lIlA. No "body" is involved(:-))
It is saying: In somepeoples' memories, the experienced worlds and other things reside, while in some memories (even) the unexperienced ones reside. Some remember, and some think they do(:-))
**sv.9 This world and this creation is nothing but memory, dream: distance, measures of time like a moment and an age, all these are hallucinations. This is one kind of knowledge — memory.
It is the dRzya Percept that gives us these three worlds as our own experience, from being situate in memory: in someone's body, someone's non-experience, situate in memory. -09-
dRzyaM tribhuvanAdIdamanubhUtaM smRtau sthitam |
keSAJcittanvi keSAJcinnAnubhUtaM smRtau sthitam ||3|21|9||
````y3021.010
pratibhAsata evedaM keSAMcitsmaraNaM vinA |
cidaNUnAM prajezatvaM kAkatAlIyavadyataH ||3|21|10||
pratibhAsata eva idaM keSAMcit smaraNaM vinA |
cid.aNUnAM prajezatvaM kAkatAlIyavad yataH ||3|21|10||
pratibhAsate eva idaM ‑ this is only imagined —
keSAMcit smaraNaM vinA ‑ without remembrance of whatever —
cid.aNUnAM prajezatvaM ‑ the Primal Lordship of cit-atoms —
kAkatAlIyavad yataH ‑ thus like the Coconut Crow —
jd#kAkatAlIya . after the manner of the crow and the palm-fruit (as in the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow: was the fruit just ready to fall, or did the crow shake the branch?), unexpected, accidental; — kAkatAliyam ‑ ind. ‑ unexpectedly, suddenly mbh. 12.6596; -am n. the fable of the crow and the palm-fruit; ‑vat - ind. as in the fable of the crow and the palm-fruit, unexpectedly, suddenly. y2011.032
**vlm.3.21.10. According to some others, the world manifested itself not from the memory, but by the power and will of God; while others maintain it to be the production of a fortuitous combination, of intelligence and atomic principles on a sudden (Kákatáliya sanyoga).
**DC - Appearance of the world without any memory of anything is (or leads to the highest state) of izvara of cit-fragments, like crow and the coconut. **AS -
The "kAkatAlIya" is one of the standard "nyAya" which means a saying which has a definitive implicated meaning which is usually not clear just from the words, but becomes clear from convention. kAka is a crow and tAla refers to the Palmyra tree which has big heavy fruit similar to the coconut. Imagine an event when a crow sits on a tAla tree and accidentally dislodges one of its fruit. Then the fruit falls on the head of a person sitting underneath and kills him. This event comes totally by chance, neither the crow nor the tree nor the person have any related intentions or thoughts.
Thus the proper translation is "by chance known as the crow-coconut principle".
Here the translation should be: Some get an experience even without a memory, just as cit particles become rulers of progeny (i.e. give rise to progeny) by pure chance.
The cit does not have a "prior" memory of having created jIvas, it just happens!
BTW, there is an interesting subhASita by bhartRhari about the tAla: khalvATo divasezvarasya kiraNair saMtApito mastake | vAJchan dezam anAtapaM vidhivazAt tAlasya mUlam gataH ||3|21| tatrApyasya mahAphalena patatA bhagnaM sazabdaM ziraH |
prAyo gacchati yatra bhAgyarahitas tatra_eva yAntyApadaH ||3|21| This would be a good exercise(:-)) (This is the principle of "from frying pan to the fire").
**sv.10 There is another which is not based on memory of past experience. This is the fortuitous meeting of an atom and consciousness which is then able to produce its own effects.
pratibhAsata evedaM keSAMcitsmaraNaM vinA |
cidaNUnAM prajezatvaM kAkatAlIyavadyataH ||3|21|10||
Or it is just imagined with no such memory, only the Primal Lordship of cit-atoms—and thus like the Coconut Crow*? -10-
````y3021.011
atyantavismRtaM vizvaM mokSa ityabhidhIyate |
IpsitAnIpsite tatra na staH kAcana kasyacit ||3|21|11||
atyanta-vismRtaM vizvaM mokSa ity abhidhIyate |
IpsitAnIpsite tatra na staH kAcana kasyacit ||3|21|11||
atyanta-vismRtaM vizvaM ‑ The boundlessly-forgotten Vishva Universe —
mokSa ity abhidhIyate ‑ is known as Moksha Freedom —
Ipsita-anIpsite tatra ‑ when there is desire or absence of desire, there —
na staH kAcana kasyacit ‑ it is not anything or of anything —
**vlm.3.21.11. It is the entire forgetfulness of the world, which is styled liberation, and which can not be had from attachment to what is desirable or aversion of the undesirable.
**sv.11 11-15 Liberation is the realisation of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half-knowledge. Liberation is to realise that all this is pure consciousness.
atyantavismRtaM vizvaM mokSa ityabhidhIyate |
IpsitAnIpsite tatra na staH kAcana kasyacit ||3|21|11||
The boundlessly-forgotten Vishva Universe is known as Moksha Freedom. When there's desire, or absence of desire, it's not for anything, or of anything. -11-
````y3021.012
atyantAbhAvasaMpattiM vinAhantA jagatsthiteH |
anutpAdamayI hyeSA nodetyeva vimuktatA ||3|21|12||
atyantAbhAva-saMpattiM vinAhantA jagat-sthiteH |
anutpAdamayI hy eSA nodety eva vimuktatA ||3|21|12||
atyanta-abhAva-saMpattiM ‑ The befalling of boundless unbeing —
vinA ahantA jagat-sthiteH ‑ excluding the 'I'-ness of the world-state —
anutpAda-mayI hy eSA ‑ this is nonProduction indeed —
na udeti eva vimuktatA ‑ and freedom does not arise —
**vwv.1809.y3.21.12. This liberated nature, consisting of the non-appearnce of the states of ego and the world, does not at all arise without the accomplishment of the complete non-existence (of the ob jective world).
**vlm.3.21.12. It is difficult to effect an entire negation, both of one's subjective as well as objective knowledge of his self, and the existence of the outer world; and yet no body can be freed without obliteration of both.
**AS. Here is the meaning: While the ego-world survives (ahaMtA-jagatsthiteH) without the realization of its illusory nature (atyantAbhAvasaMpattiM vinA), the liberation (vimuktatA) has indeed no chance of arising (anutpAdamayI hi eSA) and does not arise (na udeti). Why does it say no chance of arising as well as does not arise? That is to say that even the "kAkatAlIya" does not happen here. You cannot escape by sheer luck(:-)) BTW, this is the instance of the absolute genitive (sataH SaSThI).
**sv.12 11-15 Liberation is the realisation of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half-knowledge. Liberation is to realise that all this is pure consciousness.
atyantAbhAvasaMpattiM vinAhantA jagatsthiteH |
anutpAdamayI hyeSA nodetyeva vimuktatA ||3|21|12||
If the befalling of boundless unbeing does not include the 'I'-ness of the world-condition, this is nonProduction indeed, and so Freedom does not arise. -12-
````y3021.013
rajjvAM sarpabhramaH sarpazabdArthAsaMbhavaM sthitam |
anutpAdamayaM tyaktvA zAnto'pi hi na zAmyati ||3|21|13||
rajjvAM sarpa-bhramaH sarpa-zabdArtha asaMbhavaM sthitam |
anutpAdam ayaM tyaktvA zAnto'pi hi na zAmyati ||3|21|13||
rajjvAM sarpa-bhramaH ‑ The snake-delusion in the rope —
sarpa-zabdArtha-asaMbhavaM sthitam ‑ snake-meaning-nonArisen situate —
anutpAdam ‑ is unproduced —
ayaM tyaktvA ‑ if this is not accepted —
zAnto'pi hi na zAmyati ‑ though peaceful one is not at peace —
**vlm.3.21.13. As the fallacy of taking a rope for a snake, is not removed until the meaning of the world snake, is known to be inapplicable to the rope; so no one can have rest and peace of his mind, unless he is convinced of the illusive nature of the world.
**DC - in mistakenly taking rope for the snake, snake is just a name, it does not exist. Abandoning just the name (without understanding), one still does not find peace (although may seem peaceful). AS. First, I see a mistaken interpretation caused by a typo. The word in red should have been zabdArthAsaMbhavam and thus would have asaMbhavam as the second part. The meaning should be: If one discards (tyaktvA) the impossibility (asaMbhava) of the meaning of the word snake arising in a rope which has no reason to arise (anutpAdamayam), then the illusion of the snake in a rope, though subdued (zAntaH api) is not completely ended (na hi zAmyati). The idea is, of course, that as long as one thinks of the possibility of a meaning, the illusion may come back.
Your idea of even the word snake not having a meaning is logical, however, as long as one is talking about a rope as if it is real, I don't see why one can only discard the meaning of snake(:-)) Moreover, the verse 14 continues this thought.
**sv.13 11-15 Liberation is the realisation of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half-knowledge. Liberation is to realise that all this is pure consciousness.
rajjvAM sarpabhramaH sarpazabdArthAsaMbhavaM sthitam |
anutpAdamayaM tyaktvA zAnto'pi hi na zAmyati ||3|21|13||
A rope mistaken for a snake
appears when we don't understand
the right meaning of the word 'snake':
till we forgo the error, we
seem peaceful, but are not at peace. -13-
````y3021.014
अर्धशान्तो न शान्तोऽसौ समेत्यर्थतया पुनः।
उदेत्येकपिशाचान्ते पिशाचोऽन्यो ह्यधीमतः॥१४॥
ardha-zAnto na zAnto'sau samety arthatayA punaH |
udety eka-pizAcAnte pizAco'nyo hy adhImataH ||3|21|14||
ardha-zAntaH na zAntaH asau ‑ One half-at-peace is not at peace — sameti arthatayA punaH ‑ it meets with thsame thing again — udety eka-pizAca-ante ‑ there arises after one Pishacha — pizAcaH anyaH hi adhImataH ‑ another Pishacha just as ignorant —
**vlm.3.21.14. One party, who is at peace with himself (by his abandonment
of the world), can not be wholly at rest without divine knowledge; as the ghost of his inward ignorance, may overtake him after his getting rid of the devil of worldliness.
**sv.14 11-15 Liberation is the realisation of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half-knowledge. Liberation is to realise that all this is pure consciousness.
One half-at-peace is not at peace:
we meet with the same thing again:
seeing one Pishacha Monster,
we meet another just as bad. -14-
````y3021.015
saMsArazcAyamAbhogI parameveti nizcayaH |
kAraNAbhAvato bhAti yadihAbhAtameva tat ||3|21|15||
saMsAraz cAyam AbhogI parameveti nizcayaH |
kAraNAbhAvato bhAti yad ihAbhAtam eva tat ||3|21|15||
saMsAraH ca ayam ‑ And this Samsara —
AbhogI paramA iva ‑ is like supreme enjoying, —
iti nizcayaH ‑ no doubt about; —
kAraNa-abhAvatH bhAti yad ‑ it appears/shines from the absence of a cause —
iha AbhAtam eva tat ‑ here the shining is only That —
jd#>bhuj —> #Abhuj —> # #Abhogin -adj.- enjoying; • snakelike, saMsAraz cAyam AbhogI parameveti nizcayaH, y3021.015; • eating.
jd#>bhA —> #AbhA —> #AbhAta -adj.- shining, blazing; appearing, visible.
**vlm.3.21.15. The world is certainly a monster in itself without the knowledge of its Author; but the difficulty of knowing the first cause, has rendered it an impassable wilderness.
**DC - samsara and this world are like great enjoyments, no doubt; that which appears from non-existent cause is an appearance only.
**AS. The word Abhogin also has the meaning of "snakelike". So, this verse continues the above analogies. This world is like a snake, without a cause, one determines it to be the ultimate (param eva iti nizcayaH bhAti); this is but an illusion (iha AbhAtam eva tat).
**sv.15 11-15 Liberation is the realisation of the total non-existence of the universe as such. This is different from a mere denial of the existence of the ego and the universe! The latter is only half-knowledge. Liberation is to realise that all this is pure consciousness.
**sv.16 LILA: asked: O Goddess, without prior hallucination how was the creation of the holy man and his wife possible?
saMsArazcAyamAbhogI parameveti nizcayaH |
kAraNAbhAvato bhAti yadihAbhAtameva tat ||3|21|15||
But this Samsara is as.if
it were the supreme enjoyment—
no doubt about—it appears
out of the absence of a cause:
its shining here is only That. -15-
````y3021.016
**lIlA uvAca |
brAhmaNabrAhmaNIrUpe sarge kAraNasaMsmRtiH |
kathamabhyutthitA sAsya smaraNIyamidaM vinA ||3|21|16||
**lIlA uvAca |
brAhmaNa-brAhmaNI-rUpe sarge kAraNa-saMsmRtiH |
katham abhyutthitA sAsya smaraNIyam idaM vinA ||3|21|16||
lIlovAca ‑ LILA: — ‑‑
brAhmaNa-brAhmaNI-rUpe ‑ In Brahmana-Brahmanî-form —
sarge ‑ in the creation —
kAraNa-saMsmRtiH ‑ causal Collecttive Memory? —
katham abhyutthitA sA ‑ how is this arisen —
asya smaraNIyam idaM vinA ‑ without this to be remembered? —
**vlm.3.21.16. Lilá said:--If reminiscence be the cause of one's reproduction, then say, O goddess! what were the causes of the birth of the Brahmanîc pair, without the vestiges of their past remembrance.
**lIlA uvAca |
brAhmaNabrAhmaNIrUpe sarge kAraNasaMsmRtiH |
kathamabhyutthitA sAsya smaraNIyamidaM vinA ||3|21|16||
If memory is the cause of rebirth, how can this Brahmana
and Brahmanî take form at all without a trace of memory? -16-
````y3021.017
**devy uvAca |
pitAmahasmRtistatra kAraNaM tasya na smRtiH |
pUrvaM na saMbhavatyeva muktatvAtpUrvajanmanaH ||3|21|17||
**devy uvAca |
pitAmaha-smRtis tatra kAraNaM tasya na smRtiH |
pUrvaM na saMbhavaty eva muktatvAt pUrva-janmanaH ||3|21|17||
zrI‑devy uvAca ‑ THE GODDESS: —
pitAmaha-smRtis tatra ‑ The Grandfather's Memory there —
kAraNaM tasya na smRtiH ‑ the cause of that is not Memory —
pUrvaM na saMbhavaty eva ‑ there is no Prior cause at all —
muktatvAt pUrva-janmanaH ‑ because of the Freedom of his former birth —
**vlm.3.21.17. The goddess replied:--Know that Brahma the first progenitor of mankind, who was absolute in himself, did not retain any vestige of his past remembrance in him.
**sv.17 SARASVATI said: Indeed, that was due to the thought-form of Brahma, the creator. He himself had no hidden thought-forms (memory) for before creation there was dissolution and at that time the Creator had attained liberation.
**DC - The cause here was thought of Brahma-creator, because he did not have prior memory, since he attained liberation in his former birth.
**AS. Here JD is right in the first part but not the second. The meaning is: In that case the memory of the Brahma (grandfather - pitAmaha) is not the cause, (for it) cannot possibly form before (pUrvaM na saMbhavati eva) due to the liberated nature (muktvAt) of the first born (agrajanmanaH).
**devy uvAca |
pitAmahasmRtistatra kAraNaM tasya na smRtiH |
pUrvaM na saMbhavatyeva muktatvAtpUrvajanmanaH ||3|21|17||
In this case, the Grandfather's Memory was not the cause: there is
no prior cause at all, because in his former birth he was Free. -17-
```y3021.018
pUrvaM na saMbhavatyeva smaraNIyamiti svayam |
padmajAditvamAyAti caitanyasya tathA sthiteH ||3|21|18||
pUrvam na saMbhavati_eva smaraNIyam_iti svayam |
padma.ja-Adi.tvam_AyAti caitanyasya tathA sthiteH ||3|21|18||
pUrvaM na saMbhavaty eva ‑ there is no Prior memory at all —
smaraNIyam iti svayam ‑ 'memorable' himself —
padmaja-Aditvam AyAti ‑ he comes to the primal LotusBorn —
caitanyasya tathA sthiteH ‑ of Chaitanya Conscience thus of the state —
# smaraNIya ‑ smaraNIya ‑ adj. ‑ to be remembered, memorable (smarNIyaM smaraM >kR, 'to remind of KAma' • smaraNIyAM gatiM >nI, 'to lead to the path of (mere) memory', i.e. 'put to death') Śatr — # saMsmaraNIya ‑ s.-s. ‑ adj. ‑ to be [fully] remembered; living in remembrance only, gone (<s.-s.-zabha> adj. "no more beautiful") — smaratA ‑ f. ‑ state of recollection (see <jAti-sma.>). ‑
# caitanya ‑ n. ‑ (fr. cétana) ‑ consciousness; [Chaitanya Conscience as the process of cit] • intelligence, sensation, spirit • the Universal Soul or Spirit • m. ‑ N. of a reformer of the `vaiSNava faith (born about 1485 AḌ.) —
**vlm.3.21.18. The first born, who had nothing to remember of a prior birth, was born in the lotus with his own intelligence -chaiantya; (and not because of his remembrance).
**sv.18 18-19 At the beginning of this epoch, someone assumes the role of creator and thinks "I am the new Creator" — this is pure coincidence, even as one sees a crow alighting on a palm tree and the cocoanut falling, though these two are independent of each other.
**AS: BTW, you did not ask about verse 18. I see that the Mitra edition has a possible typo, I don't know if our edition has fixed that. The first three words in line one should be pUrvaM na saMbhavatyeva, He has no Prior memory at all—he is himself what is to be remembered. He is like the primal LotusBorn, come from the state of Chaitanya Conscience.
pUrvaM na saMbhavatyeva smaraNIyamiti svayam |
padmajAditvamAyAti caitanyasya tathA sthiteH ||3|21|18||
pUrvaM na saMbhavatyeva smaraNIyamiti svayam |
padmajAditvamAyAti caitanyasya tathA sthiteH ||3|21|18||
pUrvam na saMbhavati_eva smaraNIyam_iti svayam |
padma.ja-Adi.tvam_AyAti caitanyasya tathA sthiteH ||3|21|18||
pUrvam na saMbhavati_eva smaraNIyam_iti svayam | padma.ja-Adi.tvam_AyAti caitanyasya tathA sthiteH ||3|21|18||
#
````y3021.019
अभूवमहमित्यन्यः प्रजानाथः प्रजापतेः।
काकतालीयवत्कश्चिद्भवति प्रतिभामयः॥१९॥
abhUvam aham ity anyaH prajA-nAthaH prajApateH |
kAkatAlIya-vat kazcid bhavati pratibhA-mayaH ||3|21|19||
abhUvam aham ity anyaH – 'I am become thus another, — prajAnAthaH prajApateH ‑ a Lord of the Forefathers, — kAkatAlIya-vat ‑ like the Coconut Crow — kazcid bhavati ‑ something becomes — pratibhA-mayaH ‑ a Pratibhâ Imagining —
**vlm.3.21.19. The lord of creatures being thus born by chance of his own genius or creative power, and without any assignable cause or design on his part, reflected within himself "now I am become another and the source of creation."
**sv.19 18-19 At the beginning of this epoch, someone assumes the role of creator and thinks "I am the new Creator" — this is pure coincidence, even as one sees a crow alighting on a palm tree and the cocoanut falling, though these two are independent of each other.
'I am become another, Lord among the Forefathers": like the Coconut Crow, something becomes a Pratibhâ Imagining. -19-
````y3021.020
evamabhyudite loke na kiMcinna kadAcana |
kvacidabhyuditaM nAma kevalaM cinnabhaH sthitam ||3|21|20||
evam_abhyudite loke na kiMcin_na kadA.cana |
kvacid_abhyuditaM nAma kevalaM cin.nabhaH sthitam ||3|21|20||
evam abhyudite loke ‑ so when it is arisen in this world —
na kiMcin na kadA.cana ‑ not anything nor anywhen —
kvacid abhyuditaM nAma ‑ wherever can be called 'arisen' —
kevalaM cin.nabhaH sthitam ‑ entirely situate as cit-sky —
**vlm.3.21.20. Whatever is thus born of itself, is as it were nothing and never produced at all, but remained as the absolute intellect itself in nabibus (chinnabhas).
**sv.20 20-22 Of course, do not forget that even though all this seems to happen, there is no creation!
evamabhyudite loke na kiMcinna kadAcana |
kvacidabhyuditaM nAma kevalaM cinnabhaH sthitam ||3|21|20||
So in this arisen world, not
anything, not at any time
or place, is called 'arisen'—all
being situate as cit-sky. -20-
http://learnsanskrit.org/tools/sanscript
y3021.021
द्विविधायाः स्मृतेरस्याः कारणं परमं पदम् ।
कार्यकारणभावोऽसावेक एव चिदम्बरे ॥२१॥
द्वि.विधायाः स्मृतेः_अस्याः कारणम् परमम् पदम् ।
कार्य-कारण-भावः_असौ_एक_एव चित्-अम्बरे ॥२१॥
dvi.vidhAyAH smRteH_asyAH kAraNam paramam padam |
kArya-kAraNa-bhAvaH_asau_eka_eva cit-ambare ||3|21|21||
द्वि.विधायाः स्मृतेः_अस्याः - In/of this twofold Smrti Memory =
कारणम् परमम् पदम् - the cause is the highest state. =
कार्य-कारण-भावः_असौ - This condition of cause and effect =
एक_एव चित्-अम्बरे - is only one in the cit-sky. -21-
**vlm.3.21.21. It is the Supreme being that is the sole cause of both states of reminiscence, (i.e. the one caused by vestiges of prior impressions, and the other produced by prior desires); and both the conditions of cause and effect combine in Him in the sphere of his intellect.
**sv.21 20-22 Of course, do not forget that even though all this seems to happen, there is no creation!
॥२१॥
In twofold Smrti Memory, the higher state becomes the cause.
Conditions of cause and effect are only one in the cit-sky.
-21-
````y3021.022
kAryaM ca kAraNaM caiva kAraNaiH sahakAribhiH |
kAryakAraNayoraikyAttadabhAvAnna zAmyati ||3|21|22||
kAryaM ca kAraNaM caiva kAraNaiH saha-kAribhiH |
kArya-kAraNayor_aikyAt_tad_abhAvAn_na zAmyati ||3|21|22||
kAryaM ca kAraNaM caiva ‑ Both Karya Effect and Karana Cause —
kAraNaiH saha-kAribhiH ‑ by concurrent causes —
kArya-kAraNayor aikyAt ‑ from the unity of cause and effect —
tad abhAvAt na zAmyati ‑ from their absence, there is not peace —
**vlm.3.21.22. Thus it is the knowledge of the union of the cause and effect, and the auxiliary cause in Him, that gives us our tranquillity and naught otherwise.
**sv.22 20-22 Of course, do not forget that even though all this seems to happen, there is no creation!
kAryaM ca kAraNaM caiva kAraNaiH sahakAribhiH |
kAryakAraNayoraikyAttadabhAvAnna zAmyati ||3|21|22||
Kârya Effect and Kârana
Cause, as concurrent Cause: in this
unity of cause and effect,
not in their absence, is there peace. -22-
````y3021.023
mahAcidrUpameva tvaM smaraNaM viddhi vedanam |
kAryakAraNatA tena sa zabdo na ca vAstavaH ||3|21|23||
mahAcid.rUpam eva tvaM smaraNaM viddhi vedanam |
kArya-kAraNatA tena sa zabdo na ca vAstavaH ||3|21|23||
mahAcid.rUpam eva ‑ Only a form of the Great cit Consciousness —
tvaM smaraNaM ‑ your Smarana Remembering —
viddhi vedanam ‑ know as true learning —
kArya-kAraNatA tena ‑ therefore Active Causality —
sa zabdo na ca vAstavaH ‑ is a word, not a reality —
**vlm.3.21.23. Causality and consequence are mere empty words of no significance, since it is the recognition of the universal intellect, which constitutes true wisdom.
**sv.23 The one infinite consciousness alone is thought-form or experience: there is no cause and effect relationship, these ('cause' and 'effect') are only words, not facts.
All this is just a form of the Mahâ-cit, the Great Consciousness—know your understanding to be just Smarana Remembering. This is true: Cause-and-Effect are only words, not reality. -23-
mahAcidrUpameva tvaM smaraNaM viddhi vedanam |
kAryakAraNatA tena sa zabdo na ca vAstavaH ||3|21|23||
````y3021.024
एवं न किंचिद् उत्पन्नं दृश्यं चिज्जगदाद्य् अपि।
चिदाकाशे चिदाकाशं केवलं स्व्त्मनि स्थितम्॥२४॥
evaM na kiMcid utpannaM dRzyaM cij-jagad-Ady api |
cid.AkAze cid.AkAzaM kevalaM svAtmani sthitam ||3|21|24||
evaM na kiMcid utpannaM dRzyaM ‑ so nothing whatever is a produced Percept — cij=jagad-Ady api ‑ but only cit as the world-&c —
cid.AkAze cid.AkAzaM
kevalaM ‑ cit-Space is entirely in cit-Space —
sva.Atmani sthitam ‑ situate in the own-Self —
**vwv.1554.y3.21.24. Thus, no visible object whatever is born. Even the visible world and the like are Consciousness. The Space of Consciousness is only remaining in its own nature which is (ever) The Space of Consciousness is only remaining in its own Nature which is ever The Space of Consciousness.
**vlm.3.21.24. Hence nothing is produced that is seen in the phenomenal,
or known in the noumenal or intellectual world (Chid-jagat); but every thing is situated within the space of the sphere of the intellect in one's own soul.
**sv.24 The infinite consciousness is forever in infinite consciousness.
For there is nothing whatever that is a produced Percept, but only cit‑ Consciousness as.if the world. cit-Space is wholly cit, but situate in the own-Self. -24-
````y3021.025
लीलोवाच।
अहो नु परमा दृष्टिर्दर्शिता देवि मे त्वया।
रूपश्रीर्जागती प्रातः प्रभयेवेक्षणद्युतिः॥२५॥
**lIlovAca |
aho nu paramA dRSTir darzitA devi me tvayA |
rUpa-zrIr jAgatI prAtaH prabhayevekSaNa-dyutiH ||3|21|25||
lIlovAca ‑ LILA: ‑‑ aho nu paramA dRSTir ‑ Oh now the supreme sight — darzitA devi me tvayA ‑ is shown to me, Goddess, by you — rUpa-zrIr jAgatI prAtaH ‑ your wondrous form like a morning on earth — prabhayA iva IkSaNa-dyutiH ‑ with the sun a radiant sight —
**vlm.3.21.25. Lilá said:--O! wonderful was the sight thou hast shown me, O goddess; it was a fair prospect of the world as in its morning light, and as brilliant as in the glare of a lightning.
**sv.25 LILA: said: O Goddess, your words are truly enlightening.
Oh now the supreme sight is shown
to me, Goddess, by you! and all
the wonder of your form is like
morning on earth, a radiant sun. -25-
````y3021.026
idAnImahametasyAM yAvatpariNatA dRzi |
nAbhyAsena vinA tAvadbhindhIdaM devi kautukam ||3|21|26||
idAnIm_aham_etasyAM yAvat_pariNatA dRzi |
nAbhyAsena vinA tAvad_bhindhIdaM devi kautukam ||3|21|26||
idAnIm aham etasyAM ‑ now I am thus —
yAvat pariNatA dRzi ‑ thus‑much bent-over in the sight — prostrate before you —
na_abhyAsena vinA tAvad ‑ not without effort thusly —
bhindhi idaM devi kautukam ‑ goddess, pierce/explain this curiosity! —
**vlm.3.21.26. Now goddess! deign to satisfy my curiosity, until I become conversant with it by my intense application and study.
**DC - don’t see “bent down before you”. Now my vision has changed, but yet it requires efforts (to become perfect), o devi, please satisfy my curiosity. AS. I don't see it either. Here is the meaning: For now (idAnIm), while (yAvat) I have not completely grown into this point of view (etasyAm dRzi na pariNatA) due to lack of practice (abhyAsena vinA), so please break my doubtful curiosity (bhindhi kautukam).
kautuka has many shades of meaning, it is essentially curiosity, but an be pleasant or nagging!
**sv.26 However, since I have never been exposed to them before, the wisdom is not well grounded.
idAnImahametasyAM yAvatpariNatA dRzi |
nAbhyAsena vinA tAvadbhindhIdaM devi kautukam ||3|21|26||
Now I am thus bent-down before
you, and not without hard effort,
and so, Sarasvatî, Goddess,
placate my curiosity! — -26-
````y3021.027
yatrAsau brAhmaNo gehe brAhmaNyA sahito'bhavat |
taM sargaM taM girigrAmaM naya mAM taM vilokaye ||3|21|27||
yatrAsau brAhmaNo gehe brAhmaNyA sahito 'bhavat |
taM sargaM taM giri-grAmaM naya mAM taM vilokaye ||3|21|27||
yatra asau brAhmaNo gehe ‑ where this Brahmana in his home —
brAhmaNyA sahitaH abhavat ‑ together with his Brahmanî was —
taM sargaM ‑ that sarga Creation —
taM giri-grAmaM ‑ that mountain town —
naya mAM taM vilokaye ‑ take me, show me that —
**vlm.3.21.27. Kindly take me to that dwelling where the Brahman pair dwelt together, and show me that mountainous spot of their former residence.
**sv.27 I wish to see the original house of the holy Vasistha.
yatrAsau brAhmaNo gehe brAhmaNyA sahito'bhavat |
taM sargaM taM girigrAmaM naya mAM taM vilokaye ||3|21|27||
Take me to that sarga Creation, show me that mountain town where
this Brahmana dwells in his home, together with his Brahmanî. -27-
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**devyuvAca |
acetyacidrUpamayIM paramAM pAvanIM dRzam |
avalambyemamAkAram avamucya bhavAmalA ||3|21|28||
devy uvAca |
acetya-cid.rUpamayIM paramAM pAvanIM dRzam |
avalambya imam_AkAram avamucya bhavAmalA ||3|21|28||
devy uvAca ‑ THE GODDESS: —
acetya-cid.rUpamayIM ‑ nonconceptual-cit-Form-made —
paramAM pAvanIM dRzam ‑ the Supreme purifying sight—
avalambya ‑ is to be taken —
imam AkAram ‑ this embodiment —
avamucya ‑ to be forsaken —
bhavAmalA ‑ spotless being —
**vlm.3.21.28. The goddess replied:--If you want to see that sight, you shall have to be immaculate, by forsaking the sense of your personality (mana or mcum), and betaking yourself to the clairvoyance or clear sightedness of seeing the unintelligible Intellect (achetya-chit) within the soul.
**sv.28 SARASVATI said: O Lila, give up this form of yours and attain the pure spiritual insight.
**devyuvAca |
acetyacidrUpamayIM paramAM pAvanIM dRzam |
avalambyemamAkAram avamucya bhavAmalA ||3|21|28||
It is as a construct of nonconceptual-cit-Form that we approach the Supreme Purity. This perceiving body must be forsaken, o stainless being! -28-
````y3021.029
tataH prApsyasyasaMdehaM vyomAtmAnaM nabhaHsthitaM |
bhUmiSThanarasaMkalpo gaganAntaHpuraM yathA ||3|21|29||
tataH prApsyasy asaMdehaM vyomAtmAnaM nabhaH-sthitaM |
bhUmiSThanara-saMkalpo gaganAntaHpuraM yathA ||3|21|29||
tataH prApsyasy asaMdehaM ‑ Then you will attain without doubt — vyomAtmAnaM nabhaH-sthitaM ‑ space-self sky-situate — bhUmiSTha-nara-saMkalpaH ‑ Earthling-people-conception — gagana-antaHpuraM yathA ‑ like an Antahpura in the sky —
**AB. citrabhaH-sthitaM mAyA-vyomAtmAnaM na sargaM ||3|21|
**vlm.3.21.29. You shall then find yourself in a vacuous atmosphere (vyomátman), and situated in the sky (nabhas-nubibus), resembling the prospects of earthly men, and the apartments of the firmament (i.e. all nil and void).
**sv.29 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
tataH prApsyasyasaMdehaM vyomAtmAnaM nabhaHsthitaM |
bhUmiSThanarasaMkalpo gaganAntaHpuraM yathA ||3|21|29||
Then you will attain without doubt,
situate in your own space-sky,
visions of people, in your sky
as if in this Antahpura. -29-
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evaM sthite taM pazyAvaH saha sargamanargalam |
ayaM taddarzanadvAre deho hi paramArgalam ||3|21|30||
evaM sthite taM pazyAvaH saha sargamanargalam |
ayaM taddarzanadvAre deho hi paramArgalam ||3|21|30||
evaM sthite taM pazyAvaH ‑ thus in that state we see him —
saha sargam anargalam ‑ with unobstructed sarga —
tad-darzana-dvAre ‑ as a door to that vision —
ayaM deho hi paramArgalam ‑ this body is an absolute obstruction —
**vlm.3.21.30. In this state we shall be able to see them with all their possessions without any obstruction; otherwise this body is a great barrier in the way oi spiritual vision.
**sv.30 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
evaM sthite taM pazyAvaH saha sargamanargalam |
ayaM taddarzanadvAre deho hi paramArgalam ||3|21|30||
Thus only in that state will we
see him, without obstruction, as
a sarga creation. Body
is a closed door to that vision —
and an absolute obstruction. -30-
```y3021.031
**lIlovAca |
amunA devi dehena jagad anyad avApyate |
na kasmAd atra me yuktiM kathayAnugrahAgrahAt ||3|21|31||
**lIlA uvAca |
amunA devi dehena jagad_anyad_avApyate |
na kasmAd_atra me yuktim kathaya anugraha-AgrahAt ||3|21|31||
lIlovAca ‑ LILA: ‑‑
devi amunA dehena ‑ Goddess, by this body —
anyad jagad avApyate ‑ another world is attained —
na kasmAd atra ‑ why not here? –
me yuktiM kathaya ‑ tell me the reason —
anugraha-AgrahAt ‑ by favor of your grace —
jd#>grah —> #Agraha ‑ A-graha ‑ m. ‑ insisting on, strong or obstinate inclination for, obstinacy, whim • (= grahaNa) seizing, taking • favour, affection , — #AgrahAt - determinedly, anugraha-prayuktAd AgrahAd abhinivezAt, y3021.031.ABComm.; #AgraheNa ‑ ind. obstinately.
jd#>grah —> #anugraha — m. favour, kindness, showing favour, conferring benefits, promoting or furthering a good object; the fifth creation; •• "The #taNDava nRtya [Doomsday Dance] expresses the completion of the five #kRtyas: #sRSTi [creation], #sthiti [preservation], #samAhAra [destruction], #tirodhAna [illusion], and #anugraha or mokSa." [Akhil Chandra]. — y2.010.040 jd#>* —> #anugRhita adj. favored, obliged —
**AB. anugraha-prayuktAd AgrahAd abhinivezAt ||3|21|
**vlm.3.21.31. Lila said:--Tell me kindly, O goddess! the reason, why do we not see the other world with these eyes, nor go there with these bodies of ours.
**DC - avApyate - past passive form, another world has been attained (referring to her already having visited another world). AS. You are right about the passive use. But the meaning is still off. Here is what it says: O Goddess(devi) , why can the other world not be reached by this body(amunA dehen anyad jagat kasmAt na_avApyate) , tell me (kathaya me) the reason for it (atra yuktim) because I strongly request this favor (anugraha-AgrahAt). The main issue is why can I not go as I am, in this body? Why do I have to take a spiritual form to travel? The question comes because of verse 30 where the Goddess has declared the body as a great obstacle to travel.
**sv.31 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
**lIlovAca |
amunA devi dehena jagad anyad avApyate |
na kasmAd atra me yuktiM kathayAnugrahAgrahAt ||3|21|31||
Goddess, by this body, somehow
another world will be attained;
why not here and now? By your grace
and favor, tell me the reason. -31-
````y3021.032
**devy uvAca |
jagantImAnyamUrtAni mUrtimanti mudhAgrahAt |
bhavadbhiravabuddhAni hemAnIvormikAdhiyA ||3|21|32||
**devy uvAca |
jagantImAny amUrtAni mUrtimanti mudhAgrahAt |
bhavadbhir avabuddhAni hemAnIvormikAdhiyA ||3|21|32||
devy uvAca ‑ THE GODDESS: —
jaganti imAny amUrtAni ‑ These formless worlds —
mUrtimanti ‑ having form —
mudhA-grahAt ‑ From their being taken vainly —
bhavadbhir ‑ by their becomings —
avabuddhAni ‑ understood to be —
hemAni iva ‑ as gold —
UrmikA ‑ a ring —
adhiyA ‑ unthinkingly —
> mAyA-mAtratvAd amUrtini | mudhAgrahAn mithyAjJAnAt | Urmika-aGguli-mudrikA ||3|21| jagantImAni amUrtAni mUrtimanti mudhAgrahAt bhavibhiH avabuddhAni hemAni iva UrmikAdhiyA ||3|21|
**vlm.3.21.32. The goddess replied:--The reason is that you take the true futurity for false, and believe the untrue present as true. For these worlds which are formless, appear as having forms to your eyes, as you take the substance gold in its form of a ring.
**sv.32 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
**devy uvAca |
jagantImAnyamUrtAni mUrtimanti mudhAgrahAt |
bhavadbhiravabuddhAni hemAnIvormikAdhiyA ||3|21|32||
These formless worlds have form because
of being taken foolishly
as their becomings. Understand
that they are like what is nothing
but gold, called a 'ring' thoughtlessly. -32-
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hemnyUrmikArUpadhare'pyUrmikAtvaM na vidyate |
yathA tathA jagadrUpe jagannAsti ca brahmaNi ||3|21|33||
hemny UrmikA-rUpa-dhare 'py UrmikAtvaM na vidyate |
yathA tathA jagad-rUpe jagan na_asti ca brahmaNi ||3|21|33||
hemny UrmikA-rUpa-dhare api ‑ Since in gold ring-form-bearing —
UrmikAtvaM na vidyate ‑ ring-ness is not known —
yathA tathA jagad-rUpe ‑ so thus in the world-form —
jagan na_asti ca brahmaNi ‑ the world is not, but in the Brahman —
**vwv.1546.y3.21.33. As there is no ring-nature in gold, though bearing the form of a ring, so also, there is no world in the (Absolute) Brahman having the appearance of the world.
**vlm.3.21.33. Gold though fashioned as a circlet, has no circularity in it; so the spirit of God appearing in the form of the world, is not the world itself.
**sv.33 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
hemnyUrmikArUpadhare'pyUrmikAtvaM na vidyate |
yathA tathA jagadrUpe jagannAsti ca brahmaNi ||3|21|33||
In the form of a golden ring
something called ring-ness is not known;
it is likewise in the world-form. -33-
````y3021.034
jagadAkAzamevedaM brahmaiveha tu dRzyate |
dRzyate kAcidapyatra dhUlirambunidhAviva ||3|21|34||
jagad_AkAzam_eva idaM brahmaiva iha tu dRzyate |
dRzyate kAcid_apy_atra dhUlir_ambu-nidhAv_iva ||3|21|34||
jagad AkAzam eva idaM ‑ This world is only Akasha Space —
brahma eva iha tu dRzyate ‑ it is only the Brahman here, but it is seen —
dRzyate kAcid apy atra ‑ yet whatever is seen here —
dhUlir ambu-nidhau iva ‑ is like dust in the ocean —
**vlm.3.21.34. The world is a vacuity full with the spirit of God; and whatever else is visible in it, is as the dust appearing to fly over the sea. (Hence called máyá or illusion of vision, as specks. peopling the summer skies).
**sv.34 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
jagadAkAzamevedaM brahmaiveha tu dRzyate |
dRzyate kAcidapyatra dhUlirambunidhAviva ||3|21|34||
This world is only Akâsha
Space, is only the Brahman here.
Though it is seen, what is seen here
is dust drifting in the ocean. -34-
````y3021.035
ayaM prapaJco mithyaiva satyaM brahmAhamadvayam|
atra pramANaM vedAntA guravo'nubhavastathA||35||
ayaM prapaJco mithyA eva satyaM brahmAham_advayam|
atra pramANaM vedAntA guravo_'nubhavas_tathA||35||
ayaM prapaJco mithyA eva ‑ This materiality is simple false —
satyaM brahma aham advayam ‑ truly I am the nondual Brahman —
atra pramANaM ‑ here the evidence is —
vedAntAH guravaH ‑ the teachers of Vedânta —
anubhavaH tathA ‑ such is their experience —
**vlm.3.21.35. This illusory quintessence of the world is all false, the true reality being the subjective Brahma alone; and in support of this truth we have the evidence of our guides in Vedánta philosophy, and the conviction of our consciousness.
**sv.35 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
ayaM prapaJco mithyaiva satyaM brahmAhamadvayam|
atra pramANaM vedAntA guravo'nubhavastathA||35||
All this materiality
is simple falsehood: truly I
am the nondual Brahman. And
the proof is the experience
of the teachers of Vedânta. -35-
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http://learnsanskrit.org/tools/sanscript
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ब्रह्मैव पश्यति ब्रह्म नाब्रह्म ब्रह्म पश्यति।
सर्गादिनाम्ना प्रथितः स्वभावोऽस्यैव चेदृशः॥३६॥
brahmaiva pazyati brahma nAbrahma brahma pazyati |
sargAdi-nAmnA prathitaH svabhAvo 'syaiva cedRzaH ||3|21|36||
brahmaiva pazyati brahma ‑ only the Brahman sees the Brahman — na_abrahma brahma pazyati ‑ the non-Brahman does not see the Brahman — sargAdi-nAmnA prathitaH ‑ it is known as the process of creation — svabhAvaH asya eva ca IdRzaH ‑ such is its very nature —
**vlm.3.21.36. The Bráhma believer sees Brahma alone and no other anywhere,
and he looks to Brahma through Brahma himself, as the creator and preserver of all, and whose nature includes all other attributes in itself.
**sv.36 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
Only the Brahman sees Brahman—
non-Brahman does not see Brahman:
it is known as the process of
creation—such is its nature. -36-
````y3021.037
न ब्रह्म जगतामस्ति कार्यकारणतोदयः ।
कारणानामभावेन सर्वेषां सहकारिणाम् ॥३७॥
na brahma jagatAm_asti kArya-kAraNatA-udayaH |
kAraNAnAm_abhAvena sarveSAM saha.kAriNAm ||3|21|37||
न ब्रह्म जगताम् अस्ति – The Brahman is not of the worlds =
कार्य-कारणता-उदयः – the effect-cause-expansion =
कारणानाम् अभावेन – because of the absence of causes =
सर्वेषां सहकारिणाम् – of all concurrent causes. -37-
**vlm.3.21.37. Brahma is not known only as the author of his work of the creation of worlds, but as existent of himself without any causation or auxiliary causality, (i.e. as neither the creator or created, nor supporter of nor supported by another).
**sv.37 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
The Brahman, the Immensity is not the causal source of this
expansion of the worlds: it has no cause or concurrent causes. -37-
````y3021.038
यावदभ्यासयोगेन न शान्ता भेदधीस्तव ।
नूनं तावदतद्रूपा न ब्रह्म परिपश्यसि ॥३८॥
yAvad abhyAsa-yogena na zAntA bheda-dhIs tava |
nUnaM tAvad a-tad-rUpA na brahma paripazyasi ||3|21|38||
yAvad abhyAsa-yogena – ## Insofar as by Abhyâsa-Yoga = ##
na zAntA bheda-dhIs tava – ## you are not pacified, of divided mind = ##
nUnaM tAvad a-tad-rUpA – ## indeed thus far, not having That Form, = ##
na brahma paripazyasi – ## you do not behold the Brahman -38- ##
**vlm.3.21.38. Until you are trained by your practice of Yoga, to rely in one unity, by discarding all duality and variety in your belief, so long you are barred from viewing Brahma in his true light.
**sv.38 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
Insofar as you are not quieted by Abhyâsa-Yoga, you are of a troubled, divided mind:
not having the Form of That, you do not behold the Brahman.
यावद् अभ्यास-योगेन – Insofar as by Abhyâsa-Yoga =
न शान्ता भेद-धीस् तव – you are not pacified, of divided mind =
नूनं तावद् अ-तद्-रूपा – indeed thus far, not having That Form, =
न ब्रह्म परिपश्यसि – you do not behold the Brahman -38-
```y3021.039
tatra rUDhimupAyAtA ya ime tvasmadAdayaH |
abhyAsAdbrahmasaMpatteH pazyAmaste hi tatparam ||3|21|39||
tatra rUDhim_upAyAtA ya_ime tu_asmat-AdayaH |
abhyAsAt brahma-saMpatteH pazyAmaH_te hi tat.param ||3|21|39||
tatra rUDhim upAyAtAH ye ‑ There who coming to ascent/growth —
ime tv ‑ then these —
asmad-AdayaH ‑ 'us'-&c —
abhyAsAd ‑ from Abhyâsa Practice —
brahma-saMpatteH ‑ of Brahman-befalling —
pazyAmaH ‑ we see —
te hi tatparam ‑ these things as arising from That —
**AB. ye rUDhiM dRDha-vyutpattim | ta ime pazyAmah ||3|21|
X rUDhi ‑ f. ‑ rise, ascent (lit. and fig.), growth — <rUDhiM dRDha-vyutpattim> y3021.039 Comm • birth, production • decision • fame, notoriety • tradition, custom • (in rhet.) the more amplified or popular meaning of words, the employment of a word in such a meaning (as opp. to yoga, q.v.) — rUDhi‑zabda - m. ‑ a word used in its conventional sense (as opp. to yoga-zabda) • thus zatru as a `rUDhi-zabda means 'enemy', but as a `yoga-zabda 'destroyer'), bhar • -tA f. ‑the state of being used in a conventional sense —‑ y3.001.040 —.007.027 —
X tatpara tat-para — adj. ‑ following that or thereupon; having that as one's highest object or aim, totally devoted or addicted to, attending closely to, eagerly engaged in; — m. ‑ 1/30 part of an eye's twinkle; -A – f. ‑ 1/60 of a second of a circle; — tatparatA ‑ f. - tatparatva ‑ n. ‑ scope, design, intention; entire devotion or addiction to (tasmin); aiming at, tending to (a- neg.); "the state of following behind", inferiority. — y2008016, 010.016 —
**vlm.3.21.39. Being settled in this belief of unity, we find ourselves by our constant practice of Yoga communion, to rest in the Supreme spirit.
**sv.39 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
tatra rUDhimupAyAtA ya ime tvasmadAdayaH |
abhyAsAdbrahmasaMpatteH pazyAmaste hi tatparam ||3|21|39||
Those who are coming to ascend,
because of Abhyâsa Practice—
we see in these identities
the befalling of the Brahman.
All of these things arise from That. -39-
```y3021.040
saMkalpanagarasyaiva mamAkAzamayaM vapuH |
brahmaiva cAntaH pazyAmi dehenAnena tatpadam ||3|21|40||
saMkalpa-nagarasya_eva mama_AkAza.mayam vapuH |
brahmaiva ca_antaH pazyAmi dehena_anena tat-padam ||3|21|40||
saMkalpa-nagarasya eva ‑ of a conceptual/imagined city is —
mama AkAzamayaM vapuH ‑ my Space-made body —
brahma eva ca antaH pazyAmi ‑ and the Brahman only I see within —
dehena_anena tat-padam ‑ with this body That-state — and I see only That state, the Brahman, within this body. —
**vlm.3.21.40. We then find our bodies mixing with the air as an aerial substance, and at last come to the sight of Brahma with these our mortal frames.
**sv.40 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
saMkalpanagarasyaiva mamAkAzamayaM vapuH |
brahmaiva cAntaH pazyAmi dehenAnena tatpadam ||3|21|40||
saMkalpanagarasyaiva mamAkAzamayaM vapuH |
brahmaiva cAntaH pazyAmi dehenAnena tatpadam ||3|21|40||
saMkalpa-nagarasya_eva mama_AkAza.mayam vapuH |
brahmaiva ca_antaH pazyAmi dehena_anena tat-padam ||3|21|40||
saMkalpa-nagarasya_eva mama_AkAza.mayam vapuH | brahmaiva ca_antaH pazyAmi dehena_anena tat-padam ||3|21|40||
#
The body is the citizen
of a conceptual city.
This is my Akâsha-Space=made
body. I see only That state,
the Brahman, within this body. -40-
```y3021.041
vizuddhajJAnadehArhAstathaite padmajAdayaH |
brahmAtmajagadAdInAmaMze saMsthAnamaGgane ||3|21|41||
vizuddha-jJAna-deha-ArhAH_tathA_ete padma.ja-AdayaH |
brahmAtma-jagad-AdInAm_aMze saMsthAnam_aGgane ||3|21|41||
vizuddha-jJAna-deha-ArhAs ‑ purified‑Wisdom‑body-worthy — They who merit the purified Wisdom-Body —
tathA ete padmaja-AdayaH ‑ thus/like the LotusBorn and other gods —
aMze ‑ in an Amsha Part ‑ in the part that manifests as a god or jiva —
brahma-Atma-jagad-AdInAm ‑ of Brahman, the Self, the world, &c, —
saMsthAnam aGgane ‑ they are standing in the Court. —
**AB. jJAyate 'neneti jJAnaM cittaM vizuddhena tena_arhAH sadA brahma-darzana-yogyAH ... ||3|21|
**vlm.3.21.41. Being then endued with pure, enlightened and spiritual frames, like those of Brahma and the gods, the holy saints are placed in some part of the divine essence.
**DC - These who are fit for the bodies of pure wisdom, are such as lotus-born Brahma and other gods/ and a corner of Brahma’s backyard exists world etc.
**AS. This verse is continuing the description of what the Goddess and other like her see within their vision. They see the great souls like Brahma etc. (padmajAdayaH) who really should have only the abstract body of pure knowledge (vizuddhajJAnadehArhAH) as a congregation in the field of the worlds etc. which are really Brahman (brahma+Atma+jagad AdInAm aMze aGgane). The point is that she sees a lot more in the vision of the material world due to practice!
**sv.41 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
vizuddhajJAnadehArhAstathaite padmajAdayaH |
brahmAtmajagadAdInAmaMze saMsthAnamaGgane ||3|21|41||
They who merit the purified
Wisdom-Body, those who are like
the LotusBorn and other gods,
each is an Amsha Portion of
the Brahman: as self they all are
standing in the Court of the world. -41-
`y3021.042
तवाभ्यासं विना बाले नाकारो ब्रह्मतां गतः ।
स्थितः कलनरूपात्मा तेन तन्नानुपश्यसि ॥४२॥
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः ।
स्थितः कलन-रूप-आत्मा तेन तत्_न_अनुपश्यसि ॥४२॥
tava_abhyAsam vinA bAle na_AkAro brahmatAm gataH |
sthitaH kalana-rUpa-AtmA tena tat_na_anupazyasi ||3|21|42||
tava_abhyAsam vinA bAle - ## Without your Abhyâsa Practice, young lady = ##
na_AkAro brahmatAm gataH – ## not gone to the Brahman-ness is your own form — you do not realize the Brahman as your own embodiment = ##
sthitaH kalana-rUpa-AtmA – ## situate in a self that is formed of moments and measures = ##
tena tat_na_anupazyasi – ## For that reason, you do not fully see/experience That. -42- ##
jd#>paz – to see, know —> #anupaz ‑ anu>paz ‑ ['after-see': what is after-seen is then after-become, anu>bhU] ‑ P. Atm. ‑ anupazyati, anupazyate ‑ to look at, perceive, notice, discover; to reflect upon (tam); to look upon as, take as; (perf. Atm. p. <anupaspazAna>) to show (as the path) rv.10.14.1 av.6.28.3; (nir.10.20.) — anupazya ‑ adj. ‑ perceiving, seeing.
**vlm.3.21.42. Without practice of yoga, you can not approach God with your mortal frame. The soul that is sullied by sense, can never see the image of God.
**sv.42 29-42 For only Brahman can really see or realise Brahman. My body is made of pure light, pure consciousness. Your body is not.
tavAbhyAsaM vinA bAle nAkAro brahmatAM gataH |
sthitaH kalanarUpAtmA tena tannAnupazyasi ||3|21|42||
तव_अभ्यासम् विना बाले न_आकारो ब्रह्मताम् गतः । स्थितः कलन-रूप-आत्मा तेन तत्_न_अनुपश्यसि ॥४२॥
तव_अभ्यासम् विना बाले - Without your Abhyâsa Practice, young lady =
न_आकारो ब्रह्मताम् गतः – not gone to the Brahman-ness is your own form — you do not realize the Brahman as your own embodiment =
स्थितः कलन-रूप-आत्मा – situate in a self that is formed of moments and measures =
तेन तत्_न_अनुपश्यसि – For that reason, you do not fully see/experience That. -42-
Without Abhyâsa Practice for some time, you do not realize
Brahman in this embodiment, situate in a self that is
measured in steps and moments. For that reason, you don't fully see. -42-
````y3021.043
yatra svasaMkalpapuraM svadehena na labhyate |
tannAnyasaMkalpapuraM deho'nyo labhate katham ||3|21|43||
yatra svasaMkalpa-puraM svadehena na labhyate |
tan nAnya-saMkalpa-puraM deho 'nyo labhate katham ||3|21|43||
yatra svasaMkalpa-puraM – Where the self-concept=city — When your own imaginary city —
svadehena na labhyate ‑ with own-body is not got — cannot be reached by your own body, —
na_anya-saMkalpapuraM ‑ not that other's concept-city — not another's imaginary city —
katham tan anyo deho labhate ‑ how does that other body another gets? — When your own body cannot visit your own dream-city, how will it visit somebody else's?
**vwv.771/43. When the city of one's own imagination is not obtained (or met with) by one's own body, then how does a different body obtain (or meet with) thw city of others' imagination?
**vlm.3.21.43. It is impossible for one to arrive at the aerial castle (objects of the wish) of another, when it is not possible for him to come to the castle (wished for object), which he has himself built in air.
**sv.43 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
yatra svasaMkalpapuraM svadehena na labhyate |
tannAnyasaMkalpapuraM deho'nyo labhate katham ||3|21|43||
When you can't reach your own imaginary city in your own
body, can you visit someone else's imaginary town? -43-
````y3021.044
tasmAdenaM parityajya dehaM cidvyomarUpiNI |
yatpazyasi tadevAzu kuru kAryavidAMvare ||3|21|44||
tasmAd enaM parityajya dehaM cid.vyoma=rUpiNI |
yat pazyasi tad evAzu kuru kArya-vidAMvare ||3|21|44||
tasmAd enaM parityajya ‑ Therefore forsake this —
dehaM cid.vyoma=rUpiNI ‑ the body, the form of cit-Sky —
yat pazyasi ‑ what you see —
tad eva Azu kuru ‑ do that quickly, —
kArya-vidAMvare ‑ you who know what is best to do. —
**vlm.3.21.44. Forsake therefore this gross body, and assume your light intellectual frame; then betake yourself to the practice of yoga, that you may see God face to face.
**sv.44 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
tasmAdenaM parityajya dehaM cidvyomarUpiNI |
yatpazyasi tadevAzu kuru kAryavidAMvare ||3|21|44||
Therefore forsake this body, it
is just a form of the cit-Sky.
Now that you see, do it quickly,
you who know what is best to do. -44-
````y3021.045
saMkalpanagaraM satyaM yathAsaMkalpitaM prati |
sadehaM vA videhaM vA netaraM prati kiJcana ||3|21|45||
saMkalpa-nagaraM satyaM yathA-saMkalpitaM prati |
sadehaM vA videhaM vA netaraM prati kiJcana ||3|21|45||
saMkalpa-nagaraM satyaM ‑ conceptual/imaginary-city truly/Such —
yathA-saMkalpitaM prati — accordingly as conceptualized/imagined —
saMdehaM vA videhaM vA ‑ embodied [not 'doubtful]' or bodiless —
na itaraM prati kiJcana — not according to something else —
**vwv.378/3.21.45. As the city of fancy is true with reference to that which is imagined, whether possessed of body or not, and not a little with reference to another, (these worlds are not experienced mutually).
**vlm.3.21.45. As it may be possible to realize an aerial castle by the labour of building it, so it is possible to behold God, either with this body or without it, by practice of yoga only and not otherwise.
**DC - The truth of imagined city is just invented imagination, be it embodied or non-embodied, not anything else AS.Here is what I see: A city created by imagination (saMkalpanagaram satyam) has validity towards its imagined purpose (yathA saMkalpitam prati), whether it is utilized with or without a body (sadeham vA videham vA) and not for any other purpose (na itaram prati kijcana). In other words, since we are visiting an imaginary creation, we shall experience it as it comes with or without a body. It will show it true form - as imagined(:-))
**sv.45 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
saMkalpanagaraM satyaM yathAsaMkalpitaM prati |
sadehaM vA videhaM vA netaraM prati kiJcana ||3|21|45||
A city is conceptual
imagination. See it as
conceptual imagining,
as embodied or bodiless,
and not in any other way. -45-
````y3021.046
आदिसर्गे जगद्भ्रान्तिर्यथेयं स्थितिमागता।
तथा तदाप्रभृत्येवं नियतिः प्रौढिमागता॥४६॥
Adi-sarge jagad-bhrAntir yatheyaM sthitim AgatA |
tathA tadA-prabhRty evaM niyatiH prauDhim AgatA ||3|21|46||
Adi-sarge ‑ In the primal creation — jagad-bhrAntir ‑ the world-delusion — yathA iyaM sthitim AgatA ‑ having come to be as this state — tathA tadA-prabhRty evaM ‑ and thus thereafter so — niyatiH prauDhim AgatA ‑ destiny/order come to fulfilment —
**vlm.3.21.46. And as the erroneous conception of the existence of the world, has continued since its first creation (by the will of Brahma); so it has been ever since attributed to an eternal fate -niyati (by fatalists), and to an illusory power (maya sakti of Maya vadis).
**sv.46 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
In primal creation, the world-
delusion comes to be as.if
this state,—and thus thereafter so—
destiny comes to fulfilment. -46-
````y3021.047
**लीलोवाच ।
त्वयोक्तं देवि गच्छावो ब्राह्मणब्राह्मणी जगत् ।
सहेतीदमिदं वच्मि कथं गन्तव्यमम्ब हे ॥४७॥
**lIlA uvAca |
tvayA uktaM devi gacchAvo brAhmaNa-brAhmaNI jagat |
saha itIdam_idaM vacmi kathaM gantavyam_amba he ||3|21|47||
लीलोवाच – LILA: = त्वया उक्तं देवि – As you have said, Goddess, =
गच्छावः – we two go = ब्राह्मण-ब्राह्मणी जगत् – to the world of the Brahmana_and Brahmanî = सह इति इदम् – together there =
इदं वच्मि – I ask this: = कथं गन्तव्यं अम्ब हे – how are we to get there, O Mother? -47-
**vlm.3.21.47. Lilá asked:--Thou saidst O goddess? that we shall go together to the abode of the Brahman pair, but I ask thee to tell me, how are we to effect our journey there?
**sv.47 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
LILA:
Just as you say, Goddess, we two
will go together to the world of the Brâhmana_and Brâhmanî.
But tell me this, Mother: exactly how are we to travel there? -47-
````y3021.048
imaM dehamiha AsthApya zuddhasattvAnupAtinA |
cetasA taM paraM yAmi lokaM tvaM kathameSi tat ||3|21|48||
imaM deham_iha AsthApya zuddha-sattva-anupAtinA |
cetasA taM paraM yAmi lokaM tvaM katham_eSi tat ||3|21|48||
imaM deham iha AsthApya ‑ this body here established/stationed —
zuddha-sattva-anupAtinA ‑ as a result of pure sattvic Suchness —
cetasA taM paraM yAmi ‑ with Chetas Awareness I go go the highest —
lokaM tvaM katham eSi tat ‑ how will you go to that world? —
**vlm.3.21.48. As for me, I shall be able to go there with the purer part of my essence the sentient soul, (after leaving this my gross body here). But tell me how wilt thou that art pure intellect (chetas), go to that place?
**sv.48 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
imaM dehamiha AsthApya zuddhasattvAnupAtinA |
cetasA taM paraM yAmi lokaM tvaM kathameSi tat ||3|21|48||
This body being established
here in pure sattvic Suchness, with
Chetas Awareness I will go;
but how will you go to that world? -48-
````y3021.049
**devy uvAca |
saMkalpavyomavRkSaste yathA sannapi khAtmakaH |
na kuDyAtmA na kuDyena rodhyate nApi kuDyahA|49||
**devy uvAca |
saMkalpa-vyoma-vRkSas te yathA sann api khAtmakaH |
na kuDyAtmA na kuDyena rodhyate nApi kuDya-hA|49||
zrI‑devy uvAca ‑ THE GODDESS: —
saMkalpa-vyoma-vRkSas te ‑ the Concept-sky-tree for you —
yathA san api khAtmakaH ‑ as being only sky-self —
na kuDya-AtmA ‑ not a wall-self —
na kuDyena ‑ not with a wall —
rodhyate na_api ‑ it does not obstruct at all —
kuDya-hA ‑ the wall-destroyer —
# kuDya ‑ n. ‑ a wall, [a perceptual wall, <kuDyAntaritAnulabdheH apratiSedhah> "nonPerception because of the interposition of a wall" Nyaya-sutra 244]— y1018.028 —
**vlm.3.21.49. The goddess replied:--I tell thee lady, that the divine will is an aerial tree, and its fruits are as unsubstantial as air, having no figure nor form nor substance in them.
**DC - the imagined space-tree is just a space, not material, and material walls can not obstruct non-material entity. **AS. "te" means yours. It says: The tree of your creative space (saMkalpa-vyoma-vRkSas te) has the nature of abstract space even as it exists (yathA san api khAtmakaH), it is not restricted to a body (na kuDyAtmA), cannot be blocked by a body (na kuDyena rodhyate), nor does it attack a body ( na_api kuDya-hA). In other words, your visions are independent of your body.
**sv.49 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
**devy uvAca |
saMkalpavyomavRkSaste yathA sannapi khAtmakaH |
na kuDyAtmA na kuDyena rodhyate nApi kuDyahA|49||
The tree of Concepts is for you
as being only a sky-self,
not a wall-self: not with a wall
is it an obstruction to you:
you are the destroyer of walls. -49-
````y3021.050
zuddhaikasattvanirmANaM cidrUpasyaiva tatkila |
pratibhAnamatastasmAtparasmAdbhidyate manAk ||3|21|50||
zuddhaika-sattva-nirmANaM cid.rUpasyaiva tat kila |
pratibhAnam atas tasmAt parasmAd bhidyate manAk ||3|21|50||
zuddha-eka-sattva-nirmANaM ‑ The Pure-oneSuchness/sattvic-extent —
cid.rUpasya eva tat kila ‑ of cit-Form indeed is that kila —
pratibhAnam atas tasmAt ‑ emanation hence from that or —
parasmAd bhidyate manAk ‑ from another is little different —
**vlm.3.21.50. And whatever is formed by the will of God from the pure essence of his intelligent nature, is only a likeness of himself, and bears little difference from its original.
**DC - creation of one pure reality is, verily, of the form of consciousness; - this or that extention (of the same) are only a little different. AS. I agree with the first line.
The second should be: Hence creative imagination (pratibhAnam) differs very little from the ultimate - cit.
**sv.50 43-50 With this body of yours you cannot even visit the places of your own imagination, then how can you enter the field of another's imagination?
The pure-oneSuchness-extension of cit-Form is that imagination; hence from that or from another is little different. -50-
zuddhaikasattvanirmANaM cidrUpasyaiva tatkila |
pratibhAnamatastasmAtparasmAdbhidyate manAk ||3|21|50||
```y3021.051
so'yametAdRzo deho nainaM saMtyajya yAmyaham |
anenaiva tamApnomi dezaM gandhamivAnilaH ||3|21|51||
saH_ayam_etAdRzah dehah na_enam saMtyajya yAmi_aham |
anena_eva tam_Apnomi dezam gandham_iva_anilaH ||3|21|51||
so 'yam etAdRzo deho ‑ this suchlike body —
na enaM saMtyajya ‑ not renouncing it —
yAmy aham ‑ I go/come — anena eva ‑ by this only —
tam Apnomi ‑ I obtain that —
dezaM gandham iva anilaH ‑ as the wind a scented place —
**AB. var. deho naivam ||3|21|
**vlm.3.21.51. This body of mine is of the like kind, and I will not lay it aside, but find out that place by means of this as the breeze finds the odours.
**sv.51 But if you attain the body of light, you will immediately see the holy man's house. Affirm to yourself, "I shall leave my body here and take a body of light. With that body, like the scent of incense, I shall go to the house of the holy man."
so'yametAdRzo deho nainaM saMtyajya yAmyaham |
anenaiva tamApnomi dezaM gandhamivAnilaH ||3|21|51||
so'yametAdRzo deho nainaM saMtyajya yAmyaham |
anenaiva tamApnomi dezaM gandhamivAnilaH ||3|21|51||
saH_ayam_etAdRzah dehah na_enam saMtyajya yAmi_aham |
anena_eva tam_Apnomi dezam gandham_iva_anilaH ||3|21|51||
saH_ayam_etAdRzah dehah na_enam saMtyajya yAmi_aham | anena_eva tam_Apnomi dezam gandham_iva_anilaH ||3|21|51||
#
In this evident body, not
forsaking it, I go by this
only: I flow through That—just as
the wind blows through a scented place. -51-
y3021.052
यथा जलं जलेनाग्निरग्निना वायुनानिलः ।
मिलत्येवमतो देहो देहैरन्यैर्मनोमयैः ॥५२॥
yathA jalam jalena_agnir_agninA vAyunA_anilaH |
milati_evam_atas dehaH dehaiH_anyaHr_mano.mayaiH ||3|21|52||
यथा जलं जलेन – As water with water =
अग्निर् अग्निना – fire with fire =
वायुना अनिलः – air with wind =
मिलति एवम् – joins together thus =
अतः देहः देहैः अन्यैः – hence the body with other bodies =
मनोमयैः – made of mind.
-52-
jd#>mil - cl.6 P. A1. (_dhAtup.28,71;135; but cf. _vAm.5,2,2) #milayati मिलति, -te °ते (pf. #mimiluH मिमिलुः Ka1v. ; fut. #miliSyati मिलिष्यति _br.; aor. #amilat अमेलीत्, #ameliSTa अमेलिष्ट Gr.; ind.p. #militvA मिलित्वा and -मिल्य, _kathAs. &c), • to meet (as friends or foes) , encounter, fall in with (instr. with or without सह ; dat. gen. , or loc.) , come together, _kathAs.&c: • Caus. - #milayati मेलयति (or मेलापयति ; cf. मेलापक) , to cause any one to meet any one else (gen.) , bring together , assemble, _kathAs.
**vlm.3.21.52. And as water mixes with water, fire with fire and air with air, so does this spiritual body easily join with any material form that it likes.
**sv.52 Even as water mixes with water, you will become one with the field of consciousness.
As water mixes with water,
and fire with fire,
and air with wind,
so does this body
--made of mind—
thus conjoin with other bodies.
-52-
```y3021.053
nahi pArthivatAsaMvidetyapArthivasaMvidA |
ekatvaM kalpanAzailazailayoH kvAhatirmithaH ||3|21|53||
na.hi pArthivatA-saMvit_eti_a.pArthiva-saMvidA |
ekatvam kalpanA-zaila=zailayoH kva_Ahatir mithaH ||3|21|53||
na.hi pArthivatA-saMvit - ## Not.at.all elemental-awareness = ##
eti_a.pArthiva-saMvidA ‑ goes with non-elemental=awareness —
ekatvaM kalpanA-zaila=zailayoH ‑ the oneness of the imagined mountain and the mountain —
kva Ahatir mithaH ‑ where? the explanation is false? —
AB. tarhi mad-deho 'pi vastuto manomAtratvena ... mad-dehena ekatvaMsaMyogaM nahi iti ||3|21| —
jd#>* —> #pRthu —> #pRthvI jd#>* —> pRthivI f. ‑ (= #pRthvI. f. of #pRthu.) the earth or wide world ("the broad and extended One", personified as #devI, and often invoked together with the sky; the Veda makes 3 earths, one called #bhUmi, inhabited by men; there is also an earth between the world of men and the circumambient ocean, and one extending through the 3 worlds); land, ground, soil; earth regarded as one of the elements; = #antarikSa. —
—> #pArthiva #pArthivA / #pArthivI - (fr. #pRthvI पृथिवी f. of #pRthu पृथु) earthen , earthy , earthly , being in or relating to or coming from the earth , terrestrial RV. &c
<When #rajas, = "the whole expanse of heaven or sky", divided into a lower and upper stratum, the rajas #uparam or #pArthivam, and the #rajas #uttamam or #paramam. or #divya-m; hence du. #rajasI, "the lower and higher atmospheres"; sometimes also three and _rv.1.164, 6 even six such spheres are enumerated, hence pl. #rajAMsi, "the skies").> MW.
X Ahati ‑ f. ‑ hitting .. ; explanation <kvAhatir mithaH> `````y3021.053 — Ahatya ‑ ind. p. ‑ having struck … . — Ahatyavacana n., AhatyavAda m. ‑ an explicit or energetic explanation. —
X nahi ‑ ind. ‑ f… surely not, by no means, not at all …
**vlm.3.21.53. But a corporeal body cannot mix with an incorporeal
substance, nor a solid rock become the same with an ideal hill.
**sv.53 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
nahi pArthivatAsaMvidetyapArthivasaMvidA |
ekatvaM kalpanAzailazailayoH kvAhatirmithaH ||3|21|53||
nahi pArthivatAsaMvidetyapArthivasaMvidA |
ekatvaM kalpanAzailazailayoH kvAhatirmithaH ||3|21|53||
na.hi pArthivatA-saMvit_eti_a.pArthiva-saMvidA |
ekatvam kalpanA-zaila=zailayoH kva_Ahatir mithaH ||3|21|53||
Elemental-awareness does
not go with non-elemental
awareness: where is the oneness
of an imagined mountain with
an earthly mountain? Can this be? -53-
````y3021.054
AtivAhika evAyaM tvAdRzaizcittadehakaH |
AdhibhautikatAbuddhyA gRhItazcirabhAvanAt ||3|21|54||
AtivAhika eva_ayaM tvAdRzaiz_citta-dehakaH |
AdhibhautikatA-buddhyA gRhItaz_cira-bhAvanAt ||3|21|54||
AtivAhika eva_ayaM ‑ this is the Ativâhika subtle body —
tvAdRzaiH ‑ with those like you —
citta-dehakaH ‑ the Affection-body —
AdhibhautikatA-abuddhyA ‑ by the intellection of the Adhibhautika gross body —
gRhItaH cira-bhAvanAt ‑ is grasped through long imagining —
# bhAvana - a.I ‑ causing to be… • imagining, fancying … (bhAvanayA – ind. in thought, in imagination • -nAm >bandh, with tasmin, to occupy one's imagination with, direct one's thoughts to) • (in logic) that cause of memory which arises from direct perception • bhAvanA - f. ‑ demonstration, <sthitam evAstam AyAti jagad-dRzyaM vicAraNAt | yathA svapne parijJAte svapnAdAv eva bhAvanA> y3008011 — … — bhAvanA-maya ‑ a.I ‑ produced by imagination or meditation; -I f. (with <vidyA>) wisdom obtained by meditation Dharmas. — y1026.022 – abhAvana — <nahi kazcit kRtair artho nAkRtair apy abhAvanAt> y2019.025 —
**vlm.3.21.54. And as your body, which is composed both of its spiritual
and mental parts, has become corporeal by its habitual tendency to
corporeality.
**sv.54 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
This Ativâhika subtle body, in those like you, becomes the citta-Affection body: by the intellection of the Adhibhautika gross body it's grasped through long imagining, —54- as in a dream, as in long-time Dhyana Meditation, as in delusion, the conceptual
Suchness of a Gandharva town. ‑55‑
AtivAhika evAyaM tvAdRzaizcittadehakaH |
AdhibhautikatAbuddhyA gRhItazcirabhAvanAt ||3|21|54||
````y3021.055
यथा स्वप्ने यथा दीर्घकालध्याने यथा भ्रमे।
यथा च सति संकल्पे यथा गन्धर्वपत्तने॥५५॥
yathA svapne yathA dIrgha-kAla-dhyAne yathA bhrame |
yathA ca sati saMkalpe yathA gandharva-pattane ||3|21|55||
yathA svapne ‑ As in dream — yathA dIrgha-kAla-dhyAne ‑ as in long-time Dhyana — yathA bhrame ‑ as in delusion — yathA ca sati saMkalpe ‑ amd as in conceptual Suchness — yathA gandharva-pattane ‑ as in a Gandharva town —
**vlm.3.21.55. So your material body becomes spiritual (átiváhika), by means of your leaning to spirituality, as in your sleep, in your protracted meditation, insensibility, fancies and reveries.
**sv.55 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
This Ativâhika,
this subtle Traveler body,
in those like you,
becomes the body of Affective mind.
The Adhibhautika material body:
by its own intellection it is grasped through long imagining,
as in a dream,
as in long-time Dhyana Meditation,
as in delusion,
--
the conceptual Suchness of a Gandharva town.
‑55‑
jd#>* —> #adhibhU – master, superior; •• #adhibhUta
-
http://learnsanskrit.org/tools/sanscript
````y3021.056
vAsanAtAnavaM nUnaM yadA te sthitimeSyati |
tadAtivAhiko bhAvaH punareSyati dehake ||3|21|56||
vAsanA-tAnavaM nUnaM yadA te sthitim eSyati |
tadA_AtivAhiko bhAvaH punar eSyati dehake ||3|21|56||
vAsanA-tAnavaM nUnaM ‑ Vâsanâ-thinning indeed —
yadA te sthitim eSyati ‑ when it will be established in you — your state will become —
tadA ativAhiko bhAvaH ‑ then the Ativâhika subtle being —
punar eSyati dehake ‑ will again go to your embodiment —
**vwv.779/56. When the thinness of the mental impressions will certainly attain to permanence for you, then the subtle state will again appear in the body.
**vlm.3.21.56. Your spiritual nature will then return to your body, when your earthly desires are lessened and curbed within the mind.
**sv.56 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
vAsanAtAnavaM nUnaM yadA te sthitimeSyati |
tadAtivAhiko bhAvaH punareSyati dehake ||3|21|56||
Only when all the Vâsanâ
Conditionings are thinned, only
then will that state arise in you:
the subtle Ativâhika
again attains embodiment. -56-
vAsanAtAnavaM nUnaM yadA te sthitimeSyati |
tadA_AtivAhiko bhAvaH punareSyati dehake ||3|21|56||
vAsanAtAnavaM nUnaM yadA te sthitimeSyati |
tadA_AtivAhiko bhAvaH punareSyati dehake ||3|21|56||
http://learnsanskrit.org/tools/sanscript
````y3021.057
**lIlovAca |
AtivAhikadehatvapratyaye ghanatAM gate |
tAmavApnotyayaM deho dazAmAho vinazyati ||3|21|57||
**lIlA uvAca |
AtivAhika-dehatva-pratyaye ghanatAM gate |
tAm avApnoty ayaM deho dazAm Aho vinazyati ||3|21|57||
lilovAca ‑ LILA: ‑‑
AtivAhika-dehatva-pratyaye ‑ With Ativâhika-embodiment-conviction —
ghanatAM gate ‑ with its thickening —
tAm avApnoty ayaM deho ‑ this body gets that and —
dazAm Aho vinzayati ‑ destroys its present state; can it be so? —
X AtivAhika - adj. (fr. ati-vAha), 'fleeter than wind', (in VedAnta phil.) N. of the subtle body (or liGga-zarIra). — "When the physical body is cast off, the soul moves with a subtle body <Ativahika-zarira> consisting of the mind, senses and Pranas. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence-Absolute <sattA-samanya>. This realisation is `mokSa, which is the transcendence of name and form in Eternal Being. [Krishnananda]. — y3.019.026 …
X pratyaya ‑ m. – belief, firm conviction, trust, faith, assurance or certainty of (tasya tasmin or comp.); proof, ascertainment; (pratyayaM >gam ‑ to acquire confidence …; (with Buddhists) a co-operating cause; the concurrent … as distinguished from its approximate cause; … y2019.019 —
X dazA ‑ f. ‑ … state or condition of life, period of life (youth, manhood), condition, circumstances • the fate of men as depending on the position of the planets … —
**vlm.3.21.57. Líla said:--Say goddess, what becomes of the spiritual body after it has attained its compactness by constant practice of yoga; whether it becomes indestructible, or perishes like all other finite bodies.
**sv.57 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
**lIlovAca |
AtivAhikadehatvapratyaye ghanatAM gate |
tAmavApnotyayaM deho dazAmAho vinazyati ||3|21|57||
With realization of the
Ativâhika body,—with
its thickening—this body
gets that state and disintegrates
its present state; can this be so? -57-
````y3021.058
**devyuvAca |
yadasti nAma tatraiva nAzAnAzakramo bhavet |
vastuto yacca nAstyeva nAzaH syAttasya kIdRzaH ||3|21|58||
devy_uvAca |
yad_asti nAma tatra_eva nAzAnAza-kramo bhavet |
vastuto yac_ca na_asty_eva nAzaH syAt_tasya kIdRzaH ||3|21|58||
zrI-devyuvAca ‑ THE GODDESS: —
yad asti nAma tatra eva ‑ What is namely there indeed —
nAza-anAza-kramo bhavet ‑ perishing-unperishing-inturn becomes —
vastutaH ‑ so in reality —
yat ca na_asti eva ‑ and what does not exist at all —
nAzaH syAt tasya kIdRzaH ‑ what may be the destruction of that, and how? —
X nAza ‑ m. ‑ … disappearance, annihilation, … – nAzarUpa ‑ nAza-rUpa ‑ <nAza-rUpo vinAzAtmA yo 'ntaH-sthaH sarva-jantuSu> y3.005.016 — … ¶ adj. a-nAza (>naz), undestroyed, living. —
X vastu - … (in phil.) the real (opp. to avastu, "that which does not really exist, the unreal"; advitIya-v., "the one real substance or essence which has no second")…; the thing in question… — y3.005.020 —
**vwv.1458/58. There could be thr course of destruction or the opposite only in that which verily exists. Of what sort could be the destruction of that which does not at all exist in fact?
**vlm.3.21.58. The goddess replied:--Any thing that exists is perishable, and of course liable to death; but how can that thing die which is nothing, and is imperishable in its nature? (Such is the spirit).
**sv.58 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
**devyuvAca |
yadasti nAma tatraiva nAzAnAzakramo bhavet |
vastuto yacca nAstyeva nAzaH syAttasya kIdRzaH ||3|21|58||
What is namely there-in-That is perishing or unperishing in its reality. What does
not exist at all, what may be the destruction of that, and how? -58-
````y3021.059
rajjvAM sarpabhrame naSTe satyabodhavazAtsute |
sarpo na naSTa unnaSTo vetyevaM kaiva sA kathA ||3|21|59||
rajjvAM sarpa-bhrame naSTe satya-bodha-vazAt sute |
sarpo na naSTa unnaSTo vA_ity evaM kA_eva sA kathA ||3|21|59||
rajjvAM ‑ The rope —
sarpa-bhrame naSTe ‑ when the snake-delusion is destroyed —
satya-bodha-vazAt ‑ from such-realization-power —
sute ‑ o daughter —
sarpaH na naSTaH unnaSTaH vA iti ‑ the snake is neither destroyed nor 'undestroyed' —
evaM kA_eva sA kathA ‑ so what is it and how? —
**AB. udapi ||3|21| *'sute' var. naivam||
X ud ‑ a particle and prefix to verbs and nouns. … (According to native authorities <ud> may also imply …, loosing, existence, acquisition.) <ud> is not used as a separable adverb or preposition …
# unnaSTa ‑ undestroyed ‑ <sarpo na naSTa unnaSTo veti> —
**vwv.1459/59. Daughter! When the delusion of a snake in a ropt has disappeared on account of the knowledge of the Truth, what exactly is that talk such as, "the snake has not disappeared; or possibly it has disappeared"?
**vlm.3.21.59. Again the fallacy of the snake in a rope being removed, the snake disappears of itself, and no one doubts of it any more.
**sv.59 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
In the rope, when the snake-delusion is destroyed, through such-realization-power, daughter, this snake is neither destroyed nor 'un-destroyed': so what is it, and how? -59-
**AS. 61. Compare with verse 59, which says: when one stops imaging a snake in a rope does it make sense to discuss if the snake was destroyed or not destroyed? Nothing is "removing" the snake, you just don't see what was not there(:-))
rajjvAM sarpabhrame naSTe satyabodhavazAtsute |
sarpo na naSTa unnaSTo vetyevaM kaiva sA kathA ||3|21|59||
````y3021.060
yathA satyaparijJAnAdrajjvAM sarpo na dRzyate |
tathAtivAhikajJAnAddRzyate nAdhibhautikaH ||3|21|60||
yathA satya-parijJAnAd rajjvAM sarpo na dRzyate |
tathA_AtivAhika-jJAnAd dRzyate nAdhibhautikaH ||3|21|60||
yathA satya-parijJAnAd ‑ As such-understanding —
rajjvAM sarpo na dRzyate ‑ the snake is not seen in the rope —
tathA AtivAhika-jJAnAd ‑ thus from the knowledge of the Ativâhika —
dRzyate na AdhibhautikaH ‑ the Adhibhautika is not seen —
**vwv.780/60. As the snake is not seen in a rope on account of the thorough knowledge of the truth, so the physical (body) is not perceived on account of the knowledge of the subtle.
**vlm.3.21.60. Thus, as the true knowledge of the rope, removes the erroneous conception of the snake in it, so the recognition of the spiritual body, dispels the misconception of its materiality.
**sv.60 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
yathA satyaparijJAnAdrajjvAM sarpo na dRzyate |
tathAtivAhikajJAnAddRzyate nAdhibhautikaH ||3|21|60||
Understood rightly, the snake is not seen in the rope. And thus in the knowledge of the subtle Ativâhika body, the gross Adhibhautika is not seen. -60-
````y3021.061
kalpanApi nivarteta kalpitA yadi kenacit |
sA zilA samapAstaiva yA nehAsti kadAcana ||3|21|61||
kalpanA api nivarteta kalpitA yadi kenacit |
sA zilA samapAstA_eva yA na_iha_asti kadA.cana ||3|21|61||
kalpanA api nivarteta ‑ Kalpana Imagining cannot be escaped —
kalpitAH yadi kenacit ‑ if there are Kalpita Imaginations, by whatever means. —
sA zilA samapAstA eva ‑ The stone cast aside indeed —
yA na iha asti kadA.cana ‑ which is not here whenever — ??? whwhich was never here at all ??? —
**KDM. This stanza is to be read along with the previous stanza. sA zila = that stone representing the jada vizva, samapAsti eva = does verily exist (but), nehaAsti kadA.cana =does not in reality exist. (i.e. it exists only in kalpanA) thus, kalpanA also returns (becomes nullified) if kalpita (thought so) by someone (kenacit) ‑ kdm.
**vlm.3.21.61. All imagery is at an end when there is no image at all,
as the art of statuary must cease for want of stones on earth.
(Thus they attribute materiality to the immaterial spirit from
their familiarity with matter).
**DC - imagination (can be) abandoned if somehow (idea of) materiality left,
but how to throw away a stone which is not here at all? AS.This means: If by someone (yadi kenacit) the the created imagination (kalpitA api kalpanA) is also forsaken (nivarteta), then it is like throwing away a stone (sA samapAstA iva zilA) which does not ever exist in the first place (yA na iha asti kadA.cana). The whole point is that you are not discarding wrong notions, they just melt away.
Compare with verse 59, which says: when one stops imaging a snake in a rope does it make sense to discuss if the snake was destroyed or not destroyed? Nothing is "removing" the snake, you just don't see what was not there(:-))
**sv.61 53-61 By the persistent practice of such meditation, even your body will become one of pure consciousness and subtlety.
kalpanApi nivarteta kalpitA yadi kenacit |
sA zilA samapAstaiva yA nehAsti kadAcana ||3|21|61||
But Kalpana Imagining
is not to be escaped, if it
is the inagination of
someone. A stone exists indeed,
though it was never here at all. -61-
````y3021.062
paraM pare parApUrNamidaM dehAdikaM sthitam |
iti satyaM vayaM bhadre pazyAmo nAbhipazyasi ||3|21|62||
paraM pare parApUrNamidaM dehAdikaM sthitam |
iti satyaM vayaM bhadre pazyAmo nAbhipazyasi ||3|21|62||
paraM pare parApUrNam ‑ 'In the Supreme, the Supreme, overflowing with the Supreme, or [overflowing the non-Supreme], — a/A‑sandhis provide an ambiguity which YV often enjoys‑
idaM dehAdikaM sthitam iti ‑ this body-&c is situate' —
satyaM ‑ is suchness/truth —
bhadre ‑ blessed lady —
vayaM pazyAmo ‑ we see this —
na_abhipazyasi ‑ you do not perceive —
**AB. ... pareNa brahmaNA ''pUrNam idam dehAdi-koza-paJcakaM … ||3|21|
# parApUrNa ‑ para-ApUrNa ‑ <pareNa brahmaNA ''pUrNam idam dehAdi-koza-paJcakaM … 'With Supreme Brahman is overwhelmed this quinquessential body-sheath'||> `````y3021.062 Comm. — # ApUrNa – [filled-up; overwhelmed; unsettled-mind-full]] — # apUrNa ‑ adj. ‑ not full or entire, incomplete, deficient; - apUrNam ‑ n. ‑ an incomplete number, a fraction. — # apUrNakAla ‑ adj. ‑ premature; ‑ m. ‑ incomplete time. — apUrNakAlaja ‑ apUrNa-kAlaja ‑ adj. ‑ born before the proper time, abortive. — # apUrNatA ‑ f. ‑ incompleteness. —
**vlm.3.21.62. We sec clearly our bodies full of the spirit of God,
which you can not perceive owing to your gross understanding.
**sv.62 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
paraM pare parApUrNamidaM dehAdikaM sthitam |
iti satyaM vayaM bhadre pazyAmo nAbhipazyasi ||3|21|62||
'In the Supreme, the Supreme, overflowing from the Supreme, this body and all are situate'. This truth, blessed lady, is what we see but you do not perceive. -62-
````y3021.063
Adisarge bhaveccittvaM kalpanAkalpitaM yadA |
tadA tataH prabhRtyekasattvaM dRzyamavekSate ||3|21|63||
Adi-sarge bhavec cittvaM kalpanA akalpitaM yadA |
tadA tataH prabhRty-eka-sattvaM dRzyam avekSate ||3|21|63||
Adi-sarge bhavet cittva-M ‑ In primal creation becomes the citness —
kalpanA-kalpita-M yadA ‑ when the image is imagined —
tadA tataH ‑ then thereafter —
prabhRty-eka-sattva-M ‑ the original one-suchness / sattvic One —
dRzyam avekSate ‑ as Percept it beholds —
**vlm.3.21.63. In the beginning when the intellect--<i>chit,<i/> is engrossed with the imagination of the mind--<i>chtta,</i> it loses thenceforth its sight of the only one object (the unity of God).
**sv.63 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
Adisarge bhaveccittvaM kalpanAkalpitaM yadA |
tadA tataH prabhRtyekasattvaM dRzyamavekSate ||3|21|63||
In primal creation, the cit-ness arises: when the image is imagined, then thereafter it beholds the original Sattvic One as dRzya Percept. -63-
````y3021.064
**lIlovAca |
ekasminneva saMzAnte dikkAlAdyavibhAgini |
vidyamAne pare tattve kalanAvasaraH kutaH ||3|21|64||
**lIlovAca |
ekasminn eva saMzAnte dik-kAlAdy-avibhAgini |
vidyamAne pare tattve kalanAvasaraH kutaH ||3|21|64||
lIlovAca ‑ LILA: —
ekasmin ‑ onewhere, in this one place —
eva saMzAnte ‑ perfectly at peace —
dik-kAla-Ady-avibhAgini ‑ space-time-&c-unsharing —
vidyamAne pare tattve ‑ when knowing the Supreme Thatness —
kalanA-AvasaraH kutaH ‑ whence is the occasion delusion? —
X saMzAnta ‑ saM-zAnta ‑ adj. ‑ thoroughly pacified or allayed mbh.; extinguished …
X avibhAgin ‑ a‑vibhAgin ‑ adj. ‑ not dividing or sharing …
X avasara ‑ ava-sara ‑ m. ‑ … favourable opportunity; … leisure … # avasarakAle ‑ a.-kAle ‑ ind. on a favourable opportunity. …
**vlm.3.21.64. Lila asked:--But how can imagination have any room or trace out anything in that unity, wherein the divisions of time and space and all things, arc lost in an undistinguishable mass?
**sv.64 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
**lIlovAca |
ekasminneva saMzAnte dikkAlAdyavibhAgini |
vidyamAne pare tattve kalanAvasaraH kutaH ||3|21|64||
In this onewhere of perfect peace,
out of the bounds of space and time,
when we know the Supreme Thatness,
how, then, does delusion arise? -64-
````y3021.065
**devyuvAca |
kaTakatvaM yathA hemni taraGgatvaM yathAmbhasi |
satyatvaM ca yathA svapnasaMkalpanagarAdiSu ||3|21|65||
devy uvAca |
kaTakatvaM yathA hemni taraGgatvaM yathA ambhasi |
satyatvaM ca yathA svapna-saMkalpa-nagara AdiSu ||3|21|65||
zrI‑devy uvAca ‑ THE GODDESS: —
kaTakatvaM yathA hemni ‑ as braceletness in gold —
taraGgatvaM yathA ambhasi ‑ waveness as in water —
satyatvaM ca yathA ‑ and so Suchness —
svapna-saMkalpa-nagarAdiSu ‑ with dream-concept-cities-&c —
**vlm.3.21.65. The goddess replied:--Like the bracelet in gold and waves in water, the show of truth in dreams, and the resemblance of aerial castles:--
**sv.65 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
**devyuvAca |
kaTakatvaM yathA hemni taraGgatvaM yathAmbhasi |
satyatvaM ca yathA svapnasaMkalpanagarAdiSu ||3|21|65||
So it is with bracelets and gold,
so it is with water and waves,
and so it is with Suchness and
cities imagined in a dream. -65-
````y3021.066
nAstyeva satyanubhave tathA nAstyeva brahmaNi |
kalpanAvyatiriktAtma tatsvabhAvAdanAmayAt ||3|21|66||
na_asty_eva saty_anubhave tathA na_asty_eva brahmaNi |
kalpanA-vyatirikta-Atma tat_svabhAvAd_anAmayAt ||3|21|66||
na_asti eva ‑ It is not indeed —
saty anubhave ‑ in Such/real experience —
tathA na_asti eva brahmaNi ‑ thus it is not indeed in the Brahman —
kalpanA-vyatirikta-Atma-tat-svabhAvAd ‑ imagining-without-Self-That-nature — when it is imagined apart from the Self —
anAmayAt ‑ because of immeasurability —
**vlm.3.21.66. As all these vanish on the right apprehension of them, so the imaginary attributes of the unpredicable God, are all nothing whatever.
**sv.66 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
nAstyeva satyanubhave tathA nAstyeva brahmaNi |
kalpanAvyatiriktAtma tatsvabhAvAdanAmayAt ||3|21|66||
It's not at all a real experience, and thus is not indeed
in the Brahman Immensity; it is an imagination
apart from That Self because of its immeasurability. -66-
````y3021.067
yathA nAstyambare pAMsuH pare nAsti tathA kalA |
akalAkalanaM zAntamidamekamajaM tatam ||3|21|67||
yathA na_asty ambare pAMsuH pare na_asti tathA kalA |
akalAkalanaM zAntam idam ekam ajaM tatam ||3|21|67||
yathA na_asty ambare pAMsuH ‑ as there is not dust in the sky — pare na_asti tathA kalA ‑ in the supreme there is no attribute — a-kalA-kalanaM ‑ without division of sense-objects —
zAntam ‑ at peace — idam ekam ajaM tatam ‑ this one unborn expanse —
**AB. kalA-kalanaM viSayaH ||3|21|
# kalA — kalA-kalana ‑ <kalA-kalanaM viSayaH> `````y3021.067 Comm — # kalana ‑ adj. (end-comp.) ‑ effecting, causing bhartR.; ‑ kalanA ‑ f. ‑ the act of impelling, inciting sUryas. i, 10; doing, making, effecting Comm. on MBh.; behaving, behaviour kathAs.; touching, contact varbRS.; tying on, putting on Siz. iii, 5; (according to Mall. also letting loose, shedding, <Amocanam avamocanaM vA); the state of being provided with or having bAlar.; calculation Jyot.; — kalanam ‑ n. ‑ the act of shaking, moving to and fro Prasannar.; murmuring, sounding; a spot, stain, fault, defect. (cf. kalaGka.) — # viSaya — m. ‑ sphere (of influence or activity), reach (of eyes, ears, mind); period or duration (of life); special field of action, (in comp. = "concerned with, belonging to, intently engaged on"; viSaye, with tasya or in comp. = "in the sphere of, with regard or reference to"; atra viSaye, "with regard to this object"); room for (tasya); an object of sense (these are five in number, the five <indriya>, or organs of sense having each their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf. <zruti-viSaya>; 2. <sparza>, "tangibility", for the skin; 3. <rUpa>, "form" or "colour", for the eye; 4. <rasa>, "savour", for the tongue; 5. <gandha>, "odour" for the nose: and these five `viSayas are sometimes called the `guNas or "properties" of the five elements, ether, air, fire, water, earth, respectively; the esoteric number "five"; anything perceptible by the senses, any object of Affection, (pl.) sensual enjoyments, sensuality; an object (as opp. to "a subject"); (in phil.) the subject of an argument, category, general head (one of the 5 members of an `adhikaraNa [q.v.], the other 4 being <vizaya> or <saMzaya>, <pUrvapakSa>, <uttarapakSa> or <siddhAnta>, and <saMgati> or <nirNaya>); (in gram.) limited or restricted sphere (e.g. <chandasi viSaye>, "only in the Veda"); (in rhet.) the subject of a comparison (e.g. in the comp. "lotus-eye" the second member is the <viSaya>, and the first the <viSayin>). — y1029.012 — y2011.014 —.016.017 —.018.019
**vlm.3.21.67. As there is no dust in the sky, so there can be no ascribing of any attribute or partial property to God; whose nature is indivisible and unimaginable, who is an unborn unity, tranquil and all-pervading.
**sv.67 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
yathA nAstyambare pAMsuH pare nAsti tathA kalA |
akalAkalanaM zAntamidamekamajaM tatam ||3|21|67||
As there is not dust in the sky,
though it seems so, so the Supreme
has is no attribute—is without
the division of sense-objects—
at peace, this one unborn expanse. ‑67-
````y3021.068
yadidaM bhAsate kiJcittattasyaiva nirAmayam |
kacanaM kAcakasyeva kAntasyAtimaNeriva ||3|21|68||
yad_idaM bhAsate kiJcit_tat_tasya eva nirAmayam |
kacanaM kAcakasya iva kAntasya atimaNer_iva ||3|21|68||
yad_idaM bhAsate kiJcit – ## Whatever shines as this = ##
tat_tasya eva nirAmayam – ## x = ##
kacanaM kAcakasya iva – ## x = ##
kAntasya atimaNer_iva – ## x = ##
yad idaM bhAsate kiJcit ‑ —
tat tasya eva nirAmayam ‑ —
kacanaM kAcakasya iva ‑ the Kachana Manifestation of the Kachaka Manifest is like —
kAntasya ati-maNer iva ‑ a girl pretending to have a precious gem—
**AB. kacana-m ApAta-pratibhAsaH | atizayato maNir atimaNis tasyeva ||3|21|
# kacana ‑ <ApAta-pratibhAsaH> `````y3021.068 Comm —
# kAcaka ‑ m. ‑ kailAsa; stone; alkaline ashes &c. — [glass? ‑ http://www.askmehelpdesk.com/advice/t-83537.html] — [in YV, I read this as a Kachaka Manifest, an object of manifestation. jd] —
**vwv.1273/3.21.68. What little of this world appears, that is only the pure shining of That (Supreme Self), like (the shining) of a stone of crystal arising from a superior gem.
**vlm.3.21.68. Whatever shines about us, is the pure light of that being, who scatters his lustre like a transcendental gem all around.
**DC, I did not get the meaning of comparisons here. Whatever is shining here is That, completeness of That, as imagination of glass (stone) in precious gem by girl. meaning something like - As girl takes precious gem for glass (not knowing the gem), whatever we see here as world is indeed partless Consciousness???
**AS. I see no "girl" here(:-)) Here is what I see: Whatever is experienced (yadidam bhAsate kijcit) it is simply a pure reflection of it - Brahman (tat tasya eva kacanam) like the shining of a piece of glass (kAcasya iva kAntasya) illuminated by a great jewel (atimaNeH). The analogy is: If there is a great jewel casting light about itself, a pice of glass can acquire the great appearance, but it has no such quality itself.
**sv.68 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
yadidaM bhAsate kiJcittattasyaiva nirAmayam |
kacanaM kAcakasyeva kAntasyAtimaNeriva ||3|21|68||
What's This is an embodiment of That. This Kachana Manifestation of the Kachaka
Manifest is like a girl who pretends to have a precious gem. -68-
````y3021.069
लीलोवाच।
एतावन्तं चिरं कालमेते देवि वयं वद।
भ्रामिताः केन नामापि द्वैताद्वैतविकल्पनैः॥६९॥
**lIlovAca |
etAvantaM ciraM kAlam ete devi vayaM vada |
bhrAmitAH kena nAmApi dvaitAdvaita-vikalpanaiH ||3|21|69||
lIlovAca ‑ LILA: ‑‑ etAvantaM ciraM kAlam ete ‑ for this long time, are these —
devi vayaM vada ‑ goddess, tell us — bhrAmitAH kena nAma api ‑ are deluded for namely what reason — dvaita-advaita-vikalpanaiH ‑ with dual-nondual
X saMzAnta ‑ saM-zAnta ‑ adj. ‑ thoroughly pacified or allayed mbh.; extinguished, destroyed, dead — saMzAnti ‑ f. ‑ extinction —
X avibhAgin ‑ a‑vibhAgin ‑ adj. ‑ not dividing or sharing – avibhAgya ‑ avibhAgya ‑ adj. ‑ not to be divided —
X vikalpa — m. ‑ alternative, option (vikalpena ind. "optionally")…; false notion, fancy, imagination; calculation… — vikalpana ‑ … n/f. ‑ allowing an option or alternative; distinction (pl. = different opinions)… — y2019.003 …
**vlm.3.21.69. Lilá said:--If it is so at all times, then tell me, O goddess! how we happened to fall into the error of attributing duality and diversity to His nature.
**sv.69 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
Goddess, tell me this: why, for all this long time, are we deluded
with these distinctions of duality and non-duality? -69-
````y3021.070
**devyuvAca |
avicAreNa tarale bhrAntAsi ciramAkulA |
avicAraH svabhAvotthaH sa vicArAdvinazyati ||3|21|70||
**devy uvAca |
avicAreNa tarale bhrAntA_asi ciram AkulA |
avicAraH svabhAva-utthaH sa vicArAd vinazyati ||3|21|70||
zrI-devy uvAca ‑ THE GODDESS: —
avicAreNa ‑ with nonEnquiry —
tarale ‑ in unsteadiness —
bhrAntA asi ciram AkulA ‑ deluded you are forever overwhelmed —
avicAraH svabhAva-utthaH ‑ naturally-arisen nonEnquiry, —
sa‑vicArAd vinazyati ‑ after Vichâra Enquiry, is destroyed —
**vlm.3.21.70. The goddess replied:--It was your want of reason that has led you to error so long; and it is the absence of reasoning that is the natural bane of mankind, and requires to be remedied by your attending to reason.
**sv.70 62-70 For, I see even this my body as consciousness. You do not, for you see the world of matter, even as an ignorant man might mistake a precious stone for a pebble.
**devyuvAca |
avicAreNa tarale bhrAntAsi ciramAkulA |
avicAraH svabhAvotthaH sa vicArAdvinazyati ||3|21|70||
Without consant Vichâra Enquiry, you're ever overwhelmed with delusion. NonEnquiry comes naturally; but when you enquire, delusion is destroyed. ‑70-
**devyuvAca |
avicAreNa tarale bhrAntA_asi ciramAkulA |
avicAraH svabhAva-utthaH sa vicArAdvinazyati ||3|21|70||
**devyuvAca |
avicAreNa tarale bhrAntA_asi ciramAkulA |
avicAraH svabhAva-utthaH sa vicArAdvinazyati ||3|21|70||
````y3021.071
avicAro vicAreNa nimeSAdeva nazyati |
eSA sattaiva tenAntaravidyaiSA na vidyate ||3|21|71||
avicAro vicAreNa nimeSAd_eva nazyati |
eSA sattA_eva tena_antaravidyA_eSA na vidyate ||3|21|71||
avicAro vicAreNa ‑ nonEnquiry by Enquiry —
nimeSAd eva nazyati ‑ is instantly destroyed —
eSA sattA eva tena_antar ‑ thus there is Suchness within —
avidyA eSA na vidyate ‑ ignorance thus is not known —
**vlm.3.21.71. When reason takes the place of the want of reason, it introduces in a moment the light of knowledge in the soul, in lieu of its former darkness.
**sv.71 Such ignorance arises of its own accord, but is dispelled by wisdom and enquiry. In fact, even such ignorance does not exist!
avicAro vicAreNa nimeSAdeva nazyati |
eSA sattaiva tenAntaravidyaiSA na vidyate ||3|21|71||
NonEnquiry is instantly
ended by Enquiry; and thus
there is this Suchness within; and
thus this not-knowing is not known. -71-
````y3021.072
tasmAnnaivAvicAro'sti nAvidyAsti na bandhanam |
na mokSo'sti nirAbAdhaM zuddhabodhamidaM jagat ||3|21|72||
tasmAn na evAvicAro 'sti nAvidyAsti na bandhanam |
na mokSo 'sti nirAbAdhaM zuddha-bodham idaM jagat ||3|21|72||
tasmAn na eva avicAraH asti –
Therefore there is no Vichâra Enquiry at all —
na_avidyA asti –
there is no ignorance —
na bandhanam –
no bondage —
na mokSaH asti –
there is no Moksha Freedom —
nirAbAdhaM –
untroubled —
zuddha-bodham –
pure Bodha Realization —
idaM jagat –
is this world —
**sv.72 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
[a1481] sam: ... neither absence of discrimination, nor nescience, nor bondage, nor liberation. This world is Pure Consciousness which is undisturbed.
**vlm.3.21.72. As reason advances, your want of reason and knowledge
and your bondage to prejudice, are put to flight; and then you
have an unobstructed liberation and pure understanding in
this world.
**sv.72 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
tasmAnnaivAvicAro'sti nAvidyAsti na bandhanam |
na mokSo'sti nirAbAdhaM zuddhabodhamidaM jagat ||3|21|72||
And thus there is no Vichâra Enquiry at all —there is
no Avidyâ Not-Knowing; and there is no bondage, no Moksha
Freedom: untroubled pure Bodha Realization is this world. -72-
````y3021.073
etAvantaM yadA kAlaM tvayA etanna vicAritam |
tadA na saMprabuddhA tvaM bhrAntaivAbhava AkulA ||3|21|73||
etAvantaM yadA kAlaM tvayA etan na vicAritam |
tadA na saMprabuddhA tvaM bhrAntA eva abhava AkulA ||3|21|73||
etAvantaM yadA kAlaM ‑ so long a time as when —
tvayA etan na vicAritam ‑ by you this is not enquired-into —
tadA na saMprabuddhvA tvaM ‑ then you not being awake —
bhrAntA eva Abhava AkulA — are as confused as an empty crowd —
**vlm.3.21.73. As long as you had remained withoat reasoning on this subject, so long were you either dormant or wandering in error.
**sv.73 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
So long as you did not enquire into these things, then you were not
awakened: you yourself were a delusion, like an empty crowd. ‑73-
etAvantaM yadA kAlaM tvayA etanna vicAritam |
tadA na saMprabuddhA tvaM bhrAntaivAbhava AkulA ||3|21|73||
````y3021.074
adyaprabhRti buddhAsi vimuktAsi vivekinI |
vAsanAtAnavaM bIjaM patitaM tava cetasi ||3|21|74||
adya-prabhRti buddhAsi vimuktAsi vivekinI |
vAsanA-tAnavaM bIjaM patitaM tava cetasi ||3|21|74||
adya-prabhRti ‑ Now and henceforth —
buddhAsi ‑ you are awake —
vimuktAsi — you are released —
vivekinI ‑ a discerning Vivekin —
vAsanA-tAnavaM bIjaM ‑ the seed that weakens the Vâsanâs —
patitaM tava cetasi ‑ is planted in your Cetas Awareness —
**vlm.3.21.74. You are awakened from this day both to your reason and liberation, and the seeds for the suppression of your desires, are sown in your heart.
**sv.74 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
adyaprabhRti buddhAsi vimuktAsi vivekinI |
vAsanAtAnavaM bIjaM patitaM tava cetasi ||3|21|74||
Now and henceforth you are awake,
you are released, a discerning
Vivekin: the seed that weakens
the Vâsanâ Conditioning
is planted in your Awareness. -74-
http://learnsanskrit.org/tools/sanscript
````y3021.075
AdAveva hi notpannaM dRzyaM saMsAranAmakam |
yadA tadA kathaM tena vAsyante vAsanApi kA ||3|21|75||
AdAv_eva hi na utpannaM dRzyaM saMsAra‑nAmakam |
yadA tadA kathaM tena vAsyante vAsanA api kA ||3|21|75||
yadA Adau eva hi na utpannaM ‑When at first indeed it is not outfallen —
dRzyaM saMsAra‑nAmakam ‑ the percept called Samsara —
tadA kathaM tena ‑ then how? therefore —
vAsyante vAsanA ‑ do those Vâsanâs abide —
api kA ‑ and what are they? —
**vlm.3.21.75. At first neither was this visible world presented to you nor you to it, how long will you therefore reside in it, and what other desires have you herein?
**sv.75 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
AdAveva hi notpannaM dRzyaM saMsAranAmakam |
yadA tadA kathaM tena vAsyante vAsanApi kA ||3|21|75||
But when the percept that we call 'Samsara' has not outfallen,
then how, therefore, do those Vâsanâs abide, and just what are they? -75-
````y3021.076
atyantAbhAvasaMpattau draSTRdRzyadRzAM manaH |
ekadhyAne pare rUDhe nirvikalpasamAdhini ||3|21|76||
atyantAbhAva-saMpattau draSTR-dRzya-dRzAM manaH |
eka-dhyAne pare rUDhe nirvikalpa-samAdhini ||3|21|76||
atyanta-abhAva-saMpattau ‑ in the Sampatti Befalling of boundless unbeing —
draSTR-dRzya-dRzAM manaH ‑ is the perceiver-percept-perception, the Manas Mind —
eka-dhyAne pare rUDhe ‑ in One-Dhyana the Supreme arisen —
nirvikalpa-samAdhini ‑ in Nirvikalpa Formless Samâdhi —
**vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability.
**vlm.3.21.76. Withdraw your mind from its thoughts of the visitor, visibles and vision of this world, and settle it in the idea of the entire negation of all existence, then fix your meditation solely in the supreme Being, and sit in a state of unalterable insensibility (by forgetting yourself to a stone).
**DC - in attainment of complete unexistence of seer-seen-seeing, mind ascends
in single-pointed concentration to highest nirvikalpa samadhi. **AS. I agree with you!
**sv.76 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
atyantAbhAvasaMpattau draSTRdRzyadRzAM manaH |
ekadhyAne pare rUDhe nirvikalpasamAdhini ||3|21|76||
When the Sampatti Befalling of boundless unbeing is the
perceiver-percept-perception, the Manas Mind; then in Dhyana
of the One, the Supreme will rise in Nirvikalpa Samâdhi. ‑76-
````y3021.077
vAsanAkSayabIje'sminkiJcidaGkurite hRdi |
kramAnnodayameSyanti rAgadveSAdikA dRzaH ||3|21|77||
vAsanAkSaya‑bIje 'smin kiJcid aGkurite hRdi |
kramAn nodayam eSyanti rAga-dveSAdikA dRzaH ||3|21|77||
vAsanA-kSaya‑bIje asmin ‑ when the seed of Vâsanâs is destroyed —
kiJcid aGkurite hRdi ‑ somehow having taken root in the Heart —
kramAn na udayam eSyanti ‑ thereafter will not take origin —
rAga-dveSa-AdikAH dRzaH ‑ passion-hatred-&c in the seer —
**vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability.
**vlm.3.21.77. When the seed of inappetency has taken root in your heart, and begun to germinate in it, the sprouts of your affections and hatred (literally-pathos and apathy), will be destroyed of themselves.
**sv.77 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
When the seed of Vâsanâs, somehow taking root within the Heart, is destroyed, thereafter feelings of passion, hatred, and the like will not arise in the seer; -77-
and this becoming of the Samsara will also be uprooted; and you will soon abide in the Nirvikalpa Samâdhi. -78-
vAsanAkSayabIje'sminkiJcidaGkurite hRdi |
kramAnnodayameSyanti rAgadveSAdikA dRzaH ||3|21|77||
http://learnsanskrit.org/tools/sanscript
````y3021.078
saMsArasaMbhavazcAyaM nirmUlatvamupaiSyati |
nirvikalpasamAdhAnaM pratiSThAmalameSyati ||3|21|78||
saMsAra-saMbhavaz cAyaM nirmUlatvam upaiSyati |
nirvikalpa-samAdhAnaM pratiSThAm alam eSyati ||3|21|78||
saMsAra-saMbhavaH ca ayaM ‑ and this becoming of Samsara — nirmUlatvam upaiSyati ‑ will become uprooted — pratiSThAm nirvikalpa-samAdhAnaM ‑ abiding in Nirvikalpa Samâdhi — alam eSyati ‑ you'll get-to soon enough —
**vwv.1806-7-8.y3.21.76-77-78. When the mind, on the accomplishment of the complete absence of the knower, the known and the knowing, has risen to the highest meditation on the One Consciousness and when the seed of destruction of mental impresdsions has sprouted to a certain degree in it, the perceptions of love, hate and the like will not rise in the heart in the course of time. This springing up of worldly existence will also attain to a state without roots. Profound meditation on unconditional Consciousness will completely attain to stability.
**vlm.3.21.78. Then the impression of the world will be utterly
effaced from the mind, and an unshaken <i>anasthesia<i/> will overtake
you all at once.
**sv.78 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
saMsArasaMbhavazcAyaM nirmUlatvamupaiSyati |
nirvikalpasamAdhAnaM pratiSThAmalameSyati ||3|21|78||
When the seed of Vâsanâs, somehow taking root within the Heart, is destroyed, thereafter feelings of passion, hatred, and the like will not arise in the seer; -77-
and this becoming of the Samsara will also be uprooted; and you will soon abide in the Nirvikalpa Samâdhi. -78-
````y3021.079
vigatakalanakAlimAkalaGkA
gaganakalAntaranirmalAmbarena |
sakalakalanakAryakAraNAntaH
katipayakAlavazAdbhaviSyasIti ||3|21|79||
vigata-kalana-kAlimA-kalaGkA
gagana-kalAntara-nirmalAmbarena |
sakala-kalana-kArya-kAraNAntaH
katipaya-kAla-vazAd bhaviSyasIti ||3|21|79||
vigata-kalana-kAlimA-kalaGkA ‑ gone-fault-awful-stain —
gagana-kala-antara-nirmala-ambanena ‑ by the sky-instant?-interior-immaculate-ambana ??? — though all three editions say <ambana> I am reading <ambara> —
sakala-kalana-kArya-kAraNa-antaH ‑ entire-portion-effect-cause-end —
katipaya-kAla-vazAd ‑ by certain-time-force —
bhaviSyasi iti ‑ you will be iti —
> ... ||3|21| ‑ [(sss sss lsl sll / sss sls sls lsl s) x 2 = puSpitAgrA]
**vlm.3.21.79. Remaining thus entranced in your abstract meditation, you will have in process of time a soul, as luminous as a luminary in the clear firmament of heaven, freed from the concatenation of all causes and their consequences for evermore.
X kalana ‑ adj. ‑ effecting, causing; - kalanA ‑ f. ‑ the act of impelling, inciting; doing, making, effecting; behaving, behaviour; touching, contact; tying on, putting on; (according to Mall. also letting loose, shedding, <Amocanam avamocanaM vA>); the state of being provided with or having; calculation; - kalanam ‑ n. ‑ the act of shaking, moving to and fro; murmuring, sounding; a spot, stain, fault, defect (cf. <kalaGka>.) — y1025.032 — y3.001.014 —.002.033 —
**DC - After some time by force of your meditation, you will be pure of all black stains (sins), supported by subtle pure sky, where all cause-effect gone. ambana I also did not find anywhere, and take it as “support”... AS. There is a root amb means to go. So ambana might mean going. I see an incorrect fix from ne to re. marked in red in line 2.
kalana is probably best translated as creation. I would not translate kAlimA as sin, but rather the darkness of ignorance. Here is my translation not too far from yours:
The Goddess further said: After passage of some time (katipayakAlavazAt ), you, with all the darkness of creation receded (vigatakalanakAlimAkalaGkA), having gone to the pure state beyond all manifestations into the space (aggana-kalAntara-nirmala-ambanena), will be (bhaviSyasi) at the end of all the cause-effect relations of creation (sakalakalanakArya-kAraNa-antaH). I see some small errors in the meter analysis as noted. The last syllable of any line can be optionally ga instead of la, if needed. One just elongates a bit in recitation.
**sv.79 72-79 There is neither unwisdom, nor ignorance; neither bondage, nor liberation. There is but one pure consciousness.
vigatakalanakAlimAkalaGkA
gaganakalAntaranirmalAmbarena |
sakalakalanakAryakAraNAntaH
katipayakAlavazAdbhaviSyasIti ||3|21|79||
Free from the awful stain of sin and all such faults,
purified in the purifying sky, entirely
done with all the conditions of cause and effect
and free from the power of time is how you will be. -79-
इत्य् आर्षे श्रीवासिष्ठमहारामायणे वाल्मीकिये मोक्षोपाये उत्पत्तिप्रकरणे लीलाविश्रान्त्युपदेशो नामैकविंशः सर्गः॥३।२१॥
ity ArSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkiye mokSopAye utpatti-prakaraNe lIlA-vizrAnty-upadezo nAmaika-viMzaH sargaH ||3|21|3.21||
The complete YVFiles in their most recent update can be downloaded at
This link will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a "tree" of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.
Recent updates of cantos can also be found at www.yoga-vasishtha.org (under construction).
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Please report any transcription errors with a Subject line beginning with the sarga Number, "3xxx". Collaborators are always invited.
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To find this Canto/sarga in YVFiles go to —> y3 —> y2xxx. Open Office copies are available in the Open Office subfolder.
A tool to convert #devanAgarI transliterations to देवनागरी or several other Indic scripts is at http://learnsanskrit.org/tools/sanscript
Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;
oॐm